One year before the migration (hijrah) of the Prophet Muhammad to Madinah, the conditions at Makkah were extremely adverse. It looked as if the history of Islam might come to an end even before it could take any definite shape. At that very juncture, God arranged to show the Prophet a very great sign—a demonstration, in fact, that Islamic history would not only run its due course, but that certain conditions would also be created to ensure that what it brought to the world would be preserved and thus remain eternally alive. This was because it had to become the authentic source of God’s religion for all nations till the Day of Judgement. God so willed that the Prophet Muhammad be taken from Makkah to al-Masjid al-Aqsa in Palestine (Jerusalem). This was the first stage of a journey (mi‘raj), which was spiritual rather than physical, in nature. Here, at al-Masjid al-Aqsa, God had also gathered all the previous prophets. Together, they engaged in congregational prayer, with the Prophet Muhammad leading them. This instance of the Prophet Muhammad leading the prayer symbolized God’s decision that the shariah of the previous prophets were no longer an authentic source of divine guidance. Now, all the nations should have to draw upon the religion presented by the Prophet Muhammad in order to have the authentic knowledge of God’ religion. For this important happening, which came to be known as The Night Journey, or isra’, Palestine was the most suitable place, its having been the centre from which the majority of the previous prophets had issued their call of Truth. Hence God’s selection of this particular area to announce His decision.
1- Kulunu geceleyin Mescid-i Haram’dan çevresini mübarek kıldığımız Mescid-i Aksâ’ya, kendisine delil ve mucizelerimizden bir kısmını göstermek için götüren zât (her türlü eksiklikten) münezzehtir. Şüphesiz ki O, her şeyi işiten ve bilendir.
(Mekke’de inmiştir, 111 âyettir)
Rahmân ve Rahîm Allah’ın adı ile.
1. Şanı Yüce Allah, mukaddes zatını tenzih ve ta’zim etmektedir. Çünkü O’nun pek büyük fiilleri ve muazzam lütuf ve ihsanları vardır ki bunlardan birisi de:“Kulunu” ve Rasûlünü, yani Muhammed sallallahu aleyhi ve sellem’i “geceleyin” kayıtsız ve şartsız olarak bütün mescidlerin en değerlisi ve şereflisi olan “Mescid-i Haram’dan” faziletli mescidlerden birisi ve peygamberlerin mekânı olan “Mescid-i Aksâ’ya” götürmesidir. Peygamber sallallahu aleyhi ve sellem bir gecede oldukça uzak bir mesafeye kadar götürülmüş ve aynı gece geri dönmüştür. Yüce Allah, ona hidâyetine hidâyet, basiretine basiret, sebatına sebat, hakkı batıldan ayırdedici furkan özelliğine furkan katan pek çok âyetlerini, delil ve mucizelerini ona göstermiştir. Bu, Yüce Allah’ın Peygamber’e gösterdiği itina ve lütfunun bir tecellisidir. Çünkü bütün işlerinde onu en kolay olana ulaştırmış, ona kendisini öncekilere de sonrakilere de üstün kılacak pek çok nimetler ihsan etmiştir.
yet-i kerimenin zahirinden anlaşıldığına göre İsrâ, gecenin ilk saatlerinde ve Mescid-i Haram’ın kendisinden gerçekleşmiştir. Ancak sahih bir hadiste sabit olduğuna göre Peygamber sallallahu aleyhi ve sellem Ummu Hani’nin evinden götürülmüştür. Buna göre Mescid-i Haram’daki fazilet, Harem bölgesinin diğer yerleri için de söz konusudur. Böylece bütün Harem bölgesindeki ibadetler, bizzat Mescid-i Haram’ın kendisinde yapılmış gibi kat kat mükâfatlandırılır. Yine âyetin zahirinden anlaşıldığına göre İsra, Peygamber’in hem ruhu hem de bedeniyle birlikte olmuştur. Aksi takdirde bu, büyük bir âyet/mucize ve üstün bir menkıbe olmazdı. İsraya ve Peygamber sallallahu aleyhi ve sellem’in onda gördüklerinin tafsiline dair pek çok hadis sabit olmuştur. Bu hadislere göre Peygamber sallallahu aleyhi ve sellem Beytü’l-Makdis’e kadar götürülmüş (İsra), sonra oradan da semavâta yükseltilmiştir (Mi’râc). Nihâyet o, en yüksek semânın da üstüne ulaşmış, cenneti ve cehennemi görmüş, mertebelerine göre peygamberlerle karşılaşmış ve ona elli vakit namaz farz kılınmıştır. Daha sonra Yüce Allah’ın Kelim’i olan Musa’nın işaretiyle Rabbine müracaatını birkaç defa tekrarlamış ve en sonunda namaz, fiilen beş vakit, ecir ve mükâfaat itibariyle de elli vakit olmuştur. O gece Peygamber sallallahu aleyhi ve sellem ve de ümmeti, Allah’tan başka kimsenin bilemeyeceği oldukça üstün lütuflara mazhar olmuştur. Burada yüce Allah, Peygamber’den Kur’an-ı Kerim’den bir ayet indirerek ve onun kulluğunu vurgulayarak bahsetmiştir. Çünkü o, bu büyük makamlara Rabbine olan kulluğunu tamamladığı için nail olmuştur.“Çevresini mübarek kıldığımız...” buyruğuna gelince bu, biz orayı ağaçlarla, ırmaklarla ve sürekli verimlilik ile bereketli kıldık, demektir. Bu mescidin, Mescid-i Haram ile Medine’deki Mescid-i Nebevi dışında kalan diğer mescidlerden daha üstün kılınması, orada ibadet edip namaz kılmak için yolculuğa çıkılmasının dinen uygun görülmesi ve Allah'ın orayı pek çok peygamberi ile seçkin kulu için bir mekan olarak özellikle seçmesi de bu berekete dahildir.
"Mahasuci Allah, yang telah memperjalankan hambaNya pada suatu malam dari Masjidil Haram ke Masjidil Aqsha yang telah Kami berkahi sekelilingnya agar Kami perlihatkan kepada-nya sebagian dari tanda-tanda (kebesaran) Kami. Sesungguhnya Dia adalah Maha Mendengar lagi Maha Mengetahui." (Al-Isra`: 1).
Makkiyah
"Dengan Menyebut Nama Allah Yang Maha Pengasih Lagi Maha Penyayang"
(1) Allah تعالى menyucikan dan mengagungkan diriNya, ka-rena Dia memiliki perbuatan-perbuatan dan aneka karunia yang agung. Termasuk dalam kategori itu adalah bahwa Dia ﴾ أَسۡرَىٰ بِعَبۡدِهِۦ ﴿ "yang telah memperjalankan hambaNya," yaitu RasulNya, Muhammad ﴾ مِّنَ ٱلۡمَسۡجِدِ ٱلۡحَرَامِ ﴿ "dari Masjidil Haram," masjid yang paling agung secara mutlak ﴾ إِلَى ٱلۡمَسۡجِدِ ٱلۡأَقۡصَا ﴿ "ke Masjidil Aqsha," sebuah masjid yang termasuk kategori masjid-masjid yang utama dan tempat (pusat) para nabi. Beliau diperjalankan dalam satu malam melintasi jarak yang sangat jauh, dan kembali pada malam itu juga. Allah menun-jukkan tanda-tanda kebesaranNya kepada beliau, yang menyebab-kan beliau mendapatkan tambahan petunjuk, kekuatan bashirah, ketetapan hati serta pembeda (antara yang benar dan batil).
Peristiwa ini menunjukkan perhatian dan kelembutan Allah تعالى terhadap Nabi, lantaran Dia memberikan kemudahan dalam se-luruh urusan serta melimpahkan karunia-karuniaNya kepada beliau hingga mengungguli orang-orang terdahulu dan generasi yang akan datang dengannya.
Zahirnya ayat menunjukkan bahwa, peristiwa Isra` terjadi pada permulaan malam dan sejak dari tempat Masjidil Haram itu sendiri. Akan tetapi, telah disebutkan dalam kitab ash-Shahih bahwa-sanya Rasulullah memulai perjalanan Isra` dari rumah Ummu Hani'[20]. Berdasarkan ini maka keutamaan Masjidil Haram berlaku untuk seluruh tanah Haram.
Di setiap tanah Haram, (pahala) beribadah akan berlipatganda sebagaimana pelipatgandaan (pahala) ibadah di dalam Masjidil Haram. (Selain itu), ayat ini menunjukkan bahwasanya peristiwa Isra` (dan Mi'raj) berlangsung dengan ruh dan jasad Nabi sekaligus. Karena jika tidak demikian, maka kejadian ini bukanlah termasuk tanda kebesaran yang besar dan keistimewaan yang agung.
Begitu banyak hadits yang diriwayatkan dari Nabi berkaitan dengan peristiwa Isra` (dan Mi'raj)[21]. Nabi menerangkan secara rinci kejadian-kejadian yang telah beliau lihat, dan bahwasanya beliau diperjalankan di malam hari menuju Baitul Maqdis, kemudian di-naikkan dari sana menuju langit-langit hingga sampai pada permu-kaan atas langit yang tertinggi. Beliau telah menyaksikan surga dan neraka, (bertemu dengan) sejumlah Nabi sesuai dengan kedudukan mereka, lantas ditetapkan atas beliau kewajiban shalat lima puluh waktu (dalam sehari semalam). Atas arahan dari Nabi Musa al-Kalim, beliau berbolak-balik kepada Rabbnya (untuk meminta ke-ringanan) hingga menjadi lima kali waktu secara perbuatan, dan menjadi 50 dalam pahala dan balasannya. Beliau dan umatnya telah meraih sumber-sumber kebanggaan di malam itu, yang tidak ada yang mengetahui kadarnya kecuali Allah تعالى. Allah menyebut Mu-hammad di sini dan di dalam kesempatan menurunkan al-Qur`an dan di tempat penentangan sifat 'ubudiyyah. Lantaran Rasulullah telah meraih kedudukan-kedudukan yang tinggi ini melalui penyem-purnaan penghambaan beliau kepada Rabbnya.
Dan Firman Allah تعالى, ﴾ ٱلَّذِي بَٰرَكۡنَا حَوۡلَهُۥ ﴿ "Yang telah Kami berkahi sekelilingnya," dengan pepohonan yang banyak dan sungai-sungai dan kesuburan yang langgeng. Di antara keberkahan (Masjidil Aq-sha) adalah pengutamaan Masjid ini dibandingkan masjid-masjid lainnya selain Masjidil Haram dan Masjid Nabawi, dan bahwasanya dituntut untuk memaksakan bepergian ke masjid-masjid ini semata-mata untuk beribadah dan shalat di dalamnya. Dan bahwa Allah telah mengkhususkan tempat ini bagi kebanyakan para nabi dan orang-orang pilihanNya.
Allah -Subhânehu ve Teâlâ-, kendisinden başka hiçbir kimsenin gücü yetmeyeceği şeylere gücü yettiğinden dolayı her türlü noksanlıktan beridir ve yücedir. O kulu Muhammed -sallallahu aleyhi ve sellem-'i ruhu ve bedeni ile uyanık olarak gecenin bir bölümünde, etrafını meyveler, ekinler ve peygamberlerin -aleyhimusselam- oraya yerleşmesiyle mübarek kıldığımız Mescid-i Haram'dan Mescid-i Aksa'ya götürmüştür. Bunu da her türlü noksanlıktan münezzeh olan Allah -Subhânehu ve Teâlâ-'nın kudretine delil olan bazı ayetlerini görmesi için yapmıştır. Şüphesiz O, kendisinden hiçbir işitilenin gizlenemeyeceği her şeyi ve yine kendisinden hiçbir görünenin saklanamayacağı her görüneni görendir.
Glorificado sea Al-lah, Quien es capaz de hacer lo que nadie más puede. Al-lah transportó a Su siervo, Mujámmad r, en el viaje nocturno desde la mezquita sagrada de La Meca, hasta la mezquita de Jerusalén, cuyos alrededores he bendecido con frutos, cultivos y moradas de los profetas, para que él vea algunas de las señales que muestran el poder y la capacidad de Al-lah. Él es Quien todo lo oye, ningún sonido se Le escapa, y el que todo lo ve, nada se oculta, y Aquel que todo lo ve, y ninguna imagen se Le escapa.
Allah, may He be glorified, is exalted from everything not appropriate for him. It is He who took His servant, Mohammad (peace be upon him), on the night journey from the sacred masjid (mosque), in Makkah, to the masjid of Jerusalem, whose surroundings I have blessed with fruit, crops and dwellings of prophets (peace be upon them), For him to see some of our signs which show Allah's power and ability, may He be glorified. He is the One Who hears everything, no sound escapes Him, and the One who sees evrything, nothing is hidden from Him, and the One who sees from whom nothing seen is hidden.
Allah je uzvišen, veličanstven i svemoguć, On je prenio Svog roba, vjerovjesnika Muhammeda, sallallahu alejhi ve sellem, u jednom dijelu noći, tijelom i dušom, u budnom stanju iz Hrama časnog u Hram daleki - el-Mesdžidul-aksa. Okolina Hrama dalekog blagoslovljena je dunjalučkim dobrima, različitim plodovima, žitaricama, voćem, i on je bio stanište mnogih vjerovjesnika. Allah je Resulullaha, sallallahu alejhi ve sellem, prenio iz Meke u Kuds kako bi mu pokazao čuda Svoje moći i očite dokaze koji upućuju na Njegovu jednoću. Allah, džellešanuhu, čuje molbe Svojih robova i vidi šta rade, ništa Mu nije skriveno niti nedokučivo.
Qu’Allah soit élevé et vénéré pour Son pouvoir égalé par celui d'aucun autre être. Il est ainsi Celui qui fit voyager de nuit, le corps et l’esprit de Son serviteur Muħammad, qui était en état d’éveil, de la Mosquée Sacrée vers la Mosquée A-`Aqşâ (`al-masjidu l-`aqşâ) de Jérusalem dont Nous avons béni les alentours en en faisant une terre aux récoltes abondantes et le pays des prophètes. Nous l’avons fait voyagé afin qu’il voie certains signes du pouvoir d’Allah, l’Audient et le Voyant à qui rien n’échappe à Son ouïe et Sa vue.
Sungguh Allah -Subḥānahu- Mahasuci lagi Mahaagung; lantaran kekuasaan-Nya yang tidak bisa ditandingi oleh selain-Nya. Dialah yang memperjalankan hamba-Nya, Muhammad -ṣallallāhu 'alaihi wa sallam- dengan jasad dan ruhnya serta dalam kondisi sadar (bukan mimpi) pada sebagian malam dari Masjidilharam menuju Masjid Baitulmaqdis (Masjidilaqsa) yang Kami berkahi dan anugerahi tanah-tanah sekelilingnya dengan banyaknya buah-buahan, dan pertanian, serta sebagai tempat diutus dan menetapnya para nabi -'alaihimussalām-; agar ia (Muhammad) menyaksikan sebagian tanda-tanda kebesaran Kami yang menunjukkan kekuasaan Allah -Subḥānahu- karena sesungguhnya Dialah Yang Maha Mendengar; tidak ada yang tersembunyi dari-Nya segala sesuatu yang terdengar, lagi Maha Melihat; tidak ada yang tersembunyi dari-Nya segala sesuatu yang terlihat.
Commentary
Described in this verse is the event of Mi` raj (the Ascent to the heavens, or al-'Isra', the midnight journey of the Holy Prophet ﷺ which is a signal honor and distinctive miracle of our Messenger of Allah ﷺ). The word: أَسْرَىٰ (asra) is a derivation from: اِسْرَىٰ (isra' ) which literally means to make someone travel at night. After that, the introduction of the word: لَيْلًا (lailan) also makes this sense very clear. Then, by placing this word as a common noun, the indication released was that during this event the time spent was that of a part of the night - not even that of the whole night. The journey from al-Masjid al-Haram to al-Masjid al-Aqsa mentioned in this verse is called al-'Isra' and the name of the journey from here to the seven heavens is al-Mi` raj. Isra' stands proved under the definitive textual authority of this verse and the Mi` raj finds mention in the verses of Surah an-Najm and is proved by Ahadith appearing in an uninterrupted succession. The word: بِعَبْدِهِ (bi'abdihi: His servant) used here for the Holy Prophet ﷺ is special. It shows that, in this magnificent setting of honor and welcome, when Allah Ta’ ala, on His own, elects to call someone His servant', a unique bond of love lies embedded therein and that this is the highest honor any man could ever have.
This is similar to what has been said in another verse: عِبَادُ الرَّحْمَـٰنِ الَّذِينَ يَمْشُونَ عَلَى الْأَرْضِ هَوْنًا (and the servants of Ar-Rahman [ the Most Merciful ] are those who walk on the Earth gently - al-Furqan, 25:63) where the objective is to increase the prestige of those who are acceptable with Him. From here, we also learn that the highest achievement man is capable of is to become a perfect servant of Allah - for, on this eve of special honour, the quality of ideal servitude, out of his many attributes of perfection, was chosen. Then, the presence of this expression yields yet another beneficial outcome in that no one gets the wrong impression of divinity from this wonderful journey by night which, from its beginning to the end, is full of extra-habitual miracles. This is something like what happened with the Christians who fell into deception over the event of Sayyidna ` Isa (علیہ السلام) being raised unto the heavens. For this reason, by saying - ('abd: servant), it was declared that, despite all those attributes, achievements and miracles, the Holy Prophet ﷺ was still a servant of Allah, not god.
The Qur'an, Sunnah and 'Ijma' prove that the Mi` raj was physical.
It is proved from the text of the Holy Qur'an, and from Ahadith coming in uninterrupted succession mentioned later that the entire journey of the Isra' and Mi` raj was not simply spiritual, instead, it was physical - like the journey of anyone else. The very first word of the Holy Qur'an in this Surah: سُبحَانَ (Subhan: Pure is He! ) carries a hint in this direction because this word is used to register wonder or introduce a great marvel. Had the Mi` raj been merely spiritual, just a matter of dream, what was there so unusual about it? As for a dream, every Muslim, even every human being, can see it and report that he or she went to the heavens, did this and did that.
The second indication embedded in the word: عَبد ('abd: servant) also points out in the same direction because ` abd is no spirit all by itself, instead, it is the name of the combination of body and spirit.
In addition to that, when the Holy Prophet ﷺ related the event of Mi` raj to Sayyidah Umm Hani ؓ ، she advised him not to mention it before anyone otherwise people would falsify it even more. Had this been the matter of a dream, what was there in it that needed to be falsified?
After that, when he did tell people about it, the disbelievers of Makkah called it a lie and made fun of him, so much so that some neo-Muslims became apostates (murtadd) after hearing the news. If this would have been the matter of a dream, the likelihood of such reactions was least warranted. And that he had experienced some spiritual Mi` raj in the form of a dream, before this or after that, does not become contrary to it. According to the majority of Muslim scholars, the word: الرُّؤْيَا (ar-ru'ya) in the verse of the Qur'an: وَمَا جَعَلْنَا الرُّؤْيَا الَّتِي أَرَيْنَاكَ (And We showed you the scene - 17:60) means: رُؤیۃ (ruyah: seeing). But, it has been expressed through the word: رؤیا (ru۔ ya, which is frequently used in the sense of seeing a dream). The reason for this expression could be that this thing has been called ru'ya in the sense of a simile. This is like someone seeing a dream. And if, ru’ ya is taken to mean dream itself, then, it is also not too far out to say that the event of Mi` raj, in addition to its being physical, also transpired, before or after it, in the form of a spiritual Mi` raj as a dream as well. Therefore, the saying, that it was a dream, reported from Sayyidna ` Abdullah ibn ` Abbas ؓ and Umm al-Mu'minin Sayyidah ` A'ishah ؓ is also correct in its place - but, it does not necessarily imply that physical Mi` raj did not take place.
It appears in Tafsir al-Qurtubi that the Ahadith relating to the event of al-Isra' are recurrent and uninterrupted. Naqqash has reported related narratives from twenty Sahabah of the Holy Prophet ﷺ . Then, Qadi 'Iyad has given additional details in Al-Shifa' (Qurtubi).
Irnam Ibn Kathir (رح) has, in his Tafsir, reported all these narratives and after applying the standard rules of scrutiny has mentioned the names of twentyfive Sahabah from whom these reports come. Their names are:
1. Sayyidna ` Umar ibn al-Khattab,
2. Sayyidna 'Ali al-Murtada,
3. Sayyidna ` Abdullah ibn Mas’ ud,
4. Sayyidna Abu Dharr al-Ghifari,
5. Sayyidna Malik ibn Sa` sa` ah,
6. Sayyidna Abu Hurairah,
7. Sayyidna Abu Said al-Khudri,
8. Sayyidna ` Abdullah ibn ` Abbas,
9. Sayyidna Shaddad ibn Aws,
10. Sayyidna Ubaiyy ibn Ka'b,
11. Sayyidna ` Abd ar-Rahman ibn al-Quraz,
12. Sayyidna Abu Hayyah (اَبُو حیہ),
13. Sayyidna Abu Laila,
14. Sayyidna ` Abdullah ibn ` Umar,
15. Sayyidna Jabir ibn ` Abdullah,
16. Sayyidna Hudhayfah ibn Yaman,
17. Sayyidna Buraidah,
18. Sayyidna Abu Ayyut al-Ansari,
19. Sayyidna Abu 'Umamah,
20. Sayyidna Samurah ibn Jundub,
21. Sayyidna Abu al-Hamra',
22. Sayyidna Suhayb al-Rumi,
23. Sayyidah Umm Hani',
24. Umm al-Mu'minin Sayyidah ` A'ishah,
25. Sayyidah Asma' bint Abi Bakr, After that, Ibn Kathir said:
فَحدِیث الاسراِء اجمع علیہ المسلمون و اعرض عنہ الزنادقۃ و الملحدون (ابن کثیر)
As for the Hadith of al-Isra', there is a consensus of all Muslim on it. Only heretics and atheists have denied it. (Ibn Kathir)
A brief account of Mi` raj - as reported by Ibn Kathir
After having explained the present verse in his Tafsir along with a detailed background of relevant Ahadith, Imam Ibn Kathir (رح) has said: The truth of the matter is that the journey of Isra' came to pass when the Holy Prophet ﷺ was awake, not dreaming. From Makkah al-Mukarramah to Baitulmaqdis, the journey was covered on buraq (a special heavenly horse to ride). When he reached the gate of Baitulmaqdis, he tied the buraq close to the gate, entered the Masjid of Baitulmaqdis and offered two rak’ at of Tahiyyatul-masjid (prayer in honor of the Mosque) facing its orientation. After that, a staircase was brought which had steps to go up from below. Through this staircase, he went to the first heaven. After that, he went to the rest of the heavens. [ Only Allah knows the reality of this staircase - what it was and how did it work and things like that. In our day too, many kinds of stairs are in use. There are stairs that escalate automatically and there are elevators that take one up. Therefore, falling into any doubt or suspicion about this miraculous staircase is not right.] On every heaven, the resident angels greeted him and on every heaven, he met blessed prophets who were stationed on a particular heaven, such as, Sayyidna Musa (علیہ السلام) on the sixth heaven, and Sayyidna Ibrahim Khalilullah (علیہ السلام) on the seventh heaven. After that, he went beyond the stations of all these blessed prophets and reached a plain where he could hear the sound of the pen writing destinies. And he saw the Sidratul-muntaha, the Far Tree in Jannah, on which moths in gold and variegated colors were falling from above by the command of Allah and which was surrounded by angels of Allah. And it was at this place that the Holy Prophet ﷺ saw Sayyidna Jibra` il al-Amin in his real form with six hundred wings. And right there, he saw a flag in green that had the horizon all covered up. And he also saw al-Bayt al-Ma` mur (the well-attended House believed to be located in Jannah exactly above the Baytullah in Makkah) sitting by which was the founder of the Ka'bah, Sayyidna Ibrahim (علیہ السلام) with his back reclining against its wall. Seventy thousand angels enter this Bayt al-Ma` mur every day who shall be waiting for their turn to re-enter there right through the day of Qiyamah. And the Holy Prophet ﷺ saw the Jannah and the Jahannam with his own blessed eyes. At that time, first came the command that his people were being obligated with fifty prayers, then, these were reduced to five. This shows the importance and merit of Salah as being the foremost out of all acts of ` Ibadah.
After that, he alighted back into Baytul-maqdis and, with him, so did the blessed prophets he had met on different heavens (as if) they had come to see him off as far as Baytul-maqdis. At that time, as it was time for Salah, he offered the prayer with all prophets. It is also probable that this Salah was the Salah of Fajr the same day. Ibn Kathir says that this event concerning the prayer with prophets led by the Holy Prophet ﷺ has come to pass, as held by some, before he went to the heavens. But, as obvious, this event took place after the return because it has been reported in the incident relating to his meeting with blessed prophets at different heavens that it was Sayyidna Jibra'il who introduced him to all prophets. Had this event relating to his leading the prayer passed earlier, no introduction was needed there - and, for that matter, it is obvious enough that the real purpose of this journey was to visit with the heavenly hosts. Doing that first appears to be more likely. Once he was done with the real mission, all prophets came to say good bye to him up to Baytul-maqdis and by making him the Imam of the prayer through a signal from Sayyidna Jibra'il, his precedence over others was demonstrated practically.
After that, he departed from Baytul-maqdis riding buraq and reached Makkah al-Mu` azzamah while it was still dark. وَاللہ سبحانہ تعالیٰ اَعلَم (And Allah, the Pure and the High, knows best).
The testimony of a non-Muslim about the event of Mi` raj
It appears in Tafsir ibn Kathir that Hafiz Abu Nu'aym al-Isbahani, in his book, Dala'il al-Nubuwwah, has reported a narrative from Muhammad ibn Ka'b al-Qurazi on the authority of Muhammad ibn ` Amr al-Waqidi giving details of the event as follows:
. The Scholars of Hadith say that Al-Waqidi is weak in Hadith narrations but a cautious Muhaddith like Imam Ibn Kathir has reported his narration for the reason that this matter is not connected with ` Aqa'id or Halal and Haram and in such historical matters his narration is trustworthy - Muhammad Shafi' eager to use this occasion to say things about the Holy Prophet ﷺ which show his insignificance. But, says Abu Sufyan: Nothing stopped me from doing that except that I may slip and say something which turns out to be a lie and I stand disgraced in the eyes of the Emperor and my own comrades keep taunting me for being a liar. Certainly, then it occurred to me that I should relate the event of Mi` raj before him. The Emperor would himself conclude from it that it was a lie. So, I said: I shall describe before you what he claims to have happened to him regarding which you will yourself realize that it was a lie. Hiraql asked: What event is that? Abu Sufyan said: This claimant of prophet-hood says that, one night, he left Makkah al-Mukarramah, reached this Masjid Baytul-maqdis of yours and, then, within that night, before dawn, he returned to us in Makkah al-Mukarramah!
The Holy Prophet ﷺ sent Sayyidna Dihyah ibn Khalifah with a blessed letter from him to the Roman Emperor, Caesar. After that, he has given a detailed account of how Sayyidna Dihyah reached the Emperor, delivered the letter, and how intelligent he was in his mission (an event present in the Sahih of al-Bukhari as well as in all trustworthy books of Hadith). Towards the end of it, it has been reported that Hiraql, the Roman Emperor, once he had read the blessed letter, ordered that all Arab traders who were visiting the country at that time should be assembled together. He wanted to investigate into the background of the Holy Prophet ﷺ . The royal order was carried out. Abu Sufyan ibn Harb and those with him visiting Syria at that time with their famous trade caravan were presented before the Emperor. Details of the questions asked by the Emperor are present in the Sahih of al-Bukhari and Muslim, as well as elsewhere. Abu Sufyan was really
At that time, the leading scholar of Elia' (Baytul-maqdis) was standing close to Hiraql, the Roman Emperor. He disclosed that he knew that night. The Emperor turned to him and inquired as to how did he come to know about it. He submitted that, as a matter of habit, he would not sleep at night until he had closed all gates of Baytul-maqdis. That night he habitually closed all gates but one which would not close despite his effort. He summoned his staff. They all tried but they too failed to close it. The panels of the gate remained simply unmoved from their place. It seemed as if they were trying to move some mountain. Rendered helpless, he called technicians and carpenters. They looked at the gate and decided that the weight of the building has come to rest on the panels of the gate. There was no way it could be closed before morning. When morning comes, they said, they will see how this could be fixed. Nonplussed, he returned leaving both panels of the gate ajar. As soon as it was morning, he came back to the gate where he noticed that someone had made a hole in the rock close to the gate of the Masjid which gave the impression that some animal was tied down there. At that time he had told his colleagues: Perhaps, Allah Ta` ala has caused this gate not to close today because some prophet was to come here. And then, he also stated that this blessed prophet has also offered his prayer in this Masjid of ours. Thereafter, he has described further details. (Ibn Kathir, p. 24, v. 3)
The date of the event of a1-'Isra' and Mi` raj
Imam al-Qurtubi (رح) has said in his Tafsir that the narratives of Hadith regarding the date of Mi` raj are quite different. According to Musa ibn 'Uqbah, this event came to pass six month before the Hijrah to Madinah. Sayyidah ` A'ishah ؓ says that Umm al-Mu'minin Sayyidah Khadijah ؓ had passed away before the injunction making Salah a Fard (obligation) was revealed. Imam Zuhri says that the event of the sad demise of Sayyidah Khadijah ؓ took place seven years after the call to the mission of prophet-hood.
According to some Hadith narratives, the event of Mi` raj happened five years after the call to prophet-hood. Ibn Ishaq says that the event of Mi` raj took place at a time when Islam had spread throughout the tribes of Arabia generally. The outcome of all these narratives is that the event of Mi` raj dates back to several years before the Hijrah to Madinah.
Al-Harbi says that the event of al-'Isra' and Mi` raj has happened during the night of the 27th of Rabi' ath-Thani, one year before Hijrah and Ibn al-Qasim adh-Dhahabi says that it took place eighteen months after the call to prophethood. Esteemed Muhaddithin (Hadith scholars) who have mentioned these different narratives have not followed it up with any decisive statement. And as commonly known, the 27th night of the month of Rajab is the Night of Mi` raj. وَاللہ سُبحَانہ تعالیٰ اعلَم (And Allah, the Pure and the High, knows best).
Al-Masjid al-Haram and al-Masjid al-Aqsa
Sayyidna Abu Dharr al-Ghifari says that he asked the Holy Prophet ﷺ : 'Which Masjid of this world comes first?' He said, 'Al-Masjid al-Haram.' Then he inquired, 'Which one after that?' He said, 'Al-Masjid al-Aqsa.' Then he tried to find out the intervening time difference between the two whereupon he said, 'Forty years.' After that, he added, ' (as for the order of these masajid, this is it) but, Allah Ta’ ala has made the entire Earth a masjid for us. Wherever comes the time of Salah, offer it right there.' (Reported by Muslim)
Early Tafsir authority, Mujahid says that Allah Ta` ala has made the site of Baytullah two thousand years before He made the entire Earth and that its foundations reach as far down as the seventh (strata of) Earth and that al-Masjid al-Aqsa was made by Sayyidna Sulayman (علیہ السلام) . (Reported by an-Nasa'i with sound chains of authority from Sayyidna ` Abdullah ibn ` Umar) (Tafsir al-Qurtubi, p. 137, v. 4)
And al-Masjid al-Haram is the name of the Mosque that stands around the Baytullah ash-Sharif while, on occasions, the entire Haram is also identified as al-Masjid al-Haram. In terms of this second sense, the dichotomy of those two reports - some hold that the Holy Prophet ﷺ left for the nocturnal journey, al-'Isra', from the home of Sayyidah Umm Hani' ؓ while others say that he departed from the section of Baytullah known as Hatim - stands removed. If we were to take al-Masjid al-Haram in its general sense, it is not far out to believe that he may have been there in the home of Sayyidah Umm Hani' ؓ first, then he walked over to the Hatim of Ka'bah and then began the journey of al-'Isra' from there. Allah knows best.
AI-Masjid al-Aqsa and blessings of the Syrian environs
The word: حَول - (hawl: environs) in the verse: بارکنا حولہ (the environs of which We have blessed) means the entire land of Syria. It appears in a Hadith that Allah Ta` ala has made the land from the ` Arsh (Divine Throne) to the river, Euphrates and, out of this, He has bestowed particular holiness on the land of Palestine. (Ruh al-Maani)
The blessings it has are both religious and worldly. As for religious blessings, it has been the Qiblah of all past prophets, and their home, and the last resting place. And that its land is green, lush and verdant with streams, rivers and fruit farms etc. shows its worldly blessings.
Sayyidna Mu` adh ibn Jabal reports that the Holy Prophet ﷺ said: Allah Ta’ ala says: 0 land of Syria, thou art My region chosen from many and I shall make My chosen servants reach thee. (Qurtubi) And it appears in a Hadith of the Musnad of Ahmad that the Imposter will traverse the whole Earth but he will not be granted access to four Mosques: (1) Masjid of Madinah, (2) Masjid of Makkah al-Mukarramah, (3) Al-Masjid al-Aqsa and (4) Masjid Tur.
Which was revealed in Makkah
The Virtues of Surat Al-Isra'
Imam Al-Hafiz Abu `Abdullah Muhammad bin Isma`il Al-Bukhari recorded that Ibn Mas`ud said concerning Surah Bani Isra`il (i.e., Surat Al-Isra'), Al-Kahf and Maryam: "They are among the earliest and most beautiful Surahs and they are my treasure." Imam Ahmad recorded that `A'ishah said: "The Messenger of Allah ﷺ used to fast until we would say, he does not want to break his fast, then he would not fast until we would say, he does not want to fast, and he used to recite Bani Isra'il and Az-Zumar every night."
بِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِ
In the Name of Allah, the Most Gracious, the Most Merciful.
The Isra' (Night Journey)
Allah glorifies Himself, for His ability to do that which none but He can do, for there is no God but He and no Lord besides Him.
الَّذِى أَسْرَى بِعَبْدِهِ
(Who took His servant for a Journey) refers to Muhammad
لَيْلاً
(by Night) means, in the depths of the night.
مِّنَ الْمَسْجِدِ الْحَرَامِ
(from Al-Masjid Al-Haram) means the Masjid in Makkah.
إِلَى الْمَسْجِدِ الاٌّقْصَى
(to Al-Masjid Al-Aqsa,) means the Sacred House which is in Jerusalem, the origin of the Prophets from the time of Ibrahim Al-Khalil. The Prophets all gathered there, and he (Muhammad ﷺ) led them in prayer in their own homeland. This indicates that he is the greatest leader of all, may the peace and blessings of Allah be upon him and upon them.
الَّذِى بَارَكْنَا حَوْلَهُ
(the neighborhood whereof We have blessed) means, its agricultural produce and fruits are blessed
لِنُرِيَهُ
(in order that We might show him), i.e., Muhammad ﷺ
مِنْ ءَايَـتِنَا
(of Our Ayat.) i.e., great signs. As Allah says:
لَقَدْ رَأَى مِنْ ءَايَـتِ رَبِّهِ الْكُبْرَى
(Indeed he did see of the greatest signs, of his Lord (Allah).) (53:18) We will mention below what was narrated in the Sunnah concerning this.
إِنَّهُ هُوَ السَّمِيعُ البَصِيرُ
(Verily, He is the All-Hearer, the All-Seer.) means, He hears all the words of His servants, believers and disbelievers, faithful and infidel, and He sees them and gives each of them what he deserves in this world and the Hereafter. Hadiths about Al-Isra'
The Report of Anas bin Malik
Imam Ahmad reported from Anas bin Malik that the Messenger of Allah ﷺ said:
«أُتِيتُ بالْبُرَاقِ وَهُوَ دَابَّةٌ أَبْيَضُ فَوْقَ الْحِمَارِ وَدُونَ الْبَغْلِ، يَضَعُ حَافِرَهُ عِنْدَ مُنْتَهَى طَرَفِهِ، فَرَكِبْتُهُ فَسَارَ بِي حَتَّى أَتَيْتُ بَيْتَ الْمَقْدِسِ، فَرَبَطْتُ الدَّابَّةَ بِالْحَلَقَةِ الَّتِي يَرْبِطُ فِيهَا الْأَنْبِيَاءُ، ثُمَّ دَخَلْتُ فَصَلَّيْتُ فِيهِ رَكْعَتَيْنِ ثُمَّ خَرَجْتُ فَأَتَانِي جِبْرِيلُ بِإِنَاءٍ مِنْ خَمْرٍ وَإِنَاءٍ مِنْ لَبَنٍ، فَاخْتَرْتُ اللَّبَنَ فَقَالَ جِبْرِيلُ: أَصَبْتَ الْفِطْرَةَ. قَالَ: ثُمَّ عُرِجَ بِي إِلَى السَّمَاءِ الدُّنْيَا فَاسْتَفْتَحَ جِبْرِيلُ فَقِيلَ لَهُ: مَنْ أَنْتَ؟ قَالَ: جِبْرِيلُ. قِيلَ: وَمَنْ مَعَكَ؟ قَالَ: مُحَمَّدٌ. قِيلَ: وَقَدْ أُرْسِلَ إِلَيْهِ؟ قَالَ: قَدْ أُرْسِلَ إِلَيْهِ. فَفُتِحَ لَنَا فَإِذَا أَنَا بِآدَمَ فَرَحَّبَ بِي وَدَعَا لِي بِخَيْرٍ، ثُمَّ عُرِجَ بِنَا إِلَى السَّمَاءِ الثَّانِيَةِ فَاسْتَفْتَحَ جِبْرِيلُ فَقِيلَ لَهُ: مَنْ أَنْتَ؟ قَالَ: جِبْرِيلُ. قِيلَ: وَمَنْ مَعَكَ؟ قَالَ: مُحَمَّدٌ. قِيلَ: وَقَدْ أُرْسِلَ إِلَيْهِ؟ قَالَ: قَدْ أُرْسِلَ إِلَيْهِ، فَفُتِحَ لَنَا فَإِذَا أَنَا بِابْنَيِ الْخَالَةِ يَحْيَى وَعِيسَى فَرَحَّبَا بِي وَدَعَوَا لِي بِخَيْرٍ ثُمَّ عُرِجَ بِنَا إِلَى السَّمَاءِ الثَّالِثَةِ فَاسْتَفْتَحَ جِبْرِيلُ فَقِيلَ لَهُ: مَنْ أَنْتَ؟ قَالَ: جِبْرِيلُ، قِيلَ: وَمَنْ مَعَكَ؟ قَالَ: مُحَمَّدٌ قِيلَ: وَقَدْ أُرْسِلَ إِلَيْهِ؟ قَالَ: قَدْ أُرْسِلَ إِلَيْهِ. فَفُتِحَ لَنَا، فَإِذَا أَنَا بِيُوسُفَ عَلَيْهِ السَّلَامُ، وَإِذَا هُوَ قَدْ أُعْطِيَ شَطْرَ الْحُسْنِ فَرَحَّبَ بِي وَدَعَا لِي بِخَيْرٍ. ثُمَّ عُرِجَ بِنَا إِلَى السَّمَاءِ الرَّابِعَةِ فَاسْتَفْتَحَ جِبْرِيلُ فَقِيلَ: مَنْ أَنْتَ؟ قَالَ: جِبْرِيلُ قِيلَ: وَمَنْ مَعَكَ؟ قَالَ: مُحَمَّدٌ قِيلَ: وَقَدْ أُرْسِلَ إِلَيْهِ؟ قَالَ: قَدْ بُعِثَ إِلَيْهِ. فَفُتِحَ لَنَا فَإِذَا أَنَا بِإِدْرِيسَ فَرَحَّبَ بِي وَدَعَا لِي بِخَيْرٍ، ثُمَّ قَالَ: يَقُولُ اللهُ تَعَالَى:
(Al-Buraq was brought to me, and it was a white animal bigger than a donkey and smaller than a mule. One stride of this creature covered a distance as far as it could see. I rode on it and it took me to Bayt Al-Maqdis (Jerusalem), where I tethered it at the hitching post of the Prophets. Then I entered and prayed two Rak`ahs there, and came out. Jibril brought me a vessel of wine and a vessel of milk, and I chose the milk. Jibril said: `You have chosen the Fitrah (natural instinct).' Then I was taken up to the first heaven and Jibril asked for it to be opened. It was said, `Who are you' He said, `Jibril.' It was said, `Who is with you' He said, `Muhammad.' It was asked, `Has his Mission started' He said, `His Mission has started.' So it was opened for us, and there I saw Adam, who welcomed me and prayed for good for me. Then I was taken up to the second heaven and Jibril asked for it to be opened. It was said, `Who are you' He said, `Jibril.' It was said, `Who is with you' He said, `Muhammad.' It was asked, `Has his Mission started' He said, `His Mission has started.' So it was opened for us, and there I saw the two maternal cousins, Yahya and `Isa, who welcomed me and prayed for good for me. Then I was taken up to the third heaven and Jibril asked for it to be opened. It was said, `Who are you' He said, `Jibril.' It was said, `Who is with you' He said, `Muhammad.' It was asked, `Has his Mission started' He said, `His Mission has started.' So it was opened for us, and there I saw Yusuf, who had been given the beautiful half. He welcomed me and prayed for good for me. Then I was taken up to the fourth heaven and Jibril asked for it to be opened. It was said, `Who are you' He said, `Jibril.' It was said, `Who is with you' He said, `Muhammad.' It was asked, `Has his Mission started' He said, `His Mission has started.' So it was opened for us, and there I saw Idris, who welcomed me and prayed for good for me. - then (the Prophet ) said: Allah says:
وَرَفَعْنَاهُ مَكَاناً عَلِيّاً
(And We raised him to a high station) (19:57).
ثُمَّ عُرِجَ بِنَا إِلَى السَّمَاءِ الْخَامِسَةِ فَاسْتَفْتَحَ جِبْرِيلُ فَقِيلَ: مَنْ أَنْتَ؟ قَالَ جِبْرِيلُ قِيلَ: وَمَنْ مَعَكَ؟ قَالَ: مُحَمَّدٌ قِيلَ: وَقَدْ أُرْسِلَ إِلَيْهِ؟ قَالَ: قَدْ بُعِثَ إِلَيْهِ. فَفُتِحَ لَنَا فَإِذَا أَنَا بِهَارُونَ فَرَحَّبَ بِي وَدَعَا لِي بِخَيْرٍ ثُمَّ عُرِجَ بِنَا إِلَى السَّمَاءِ السَّادِسَةِ فَاسْتَفْتَحَ جِبْرِيلُ فَقِيلَ مَنْ أَنْتَ؟ قَالَ: جِبْرِيلُ قِيلَ: وَمَنْ مَعَكَ؟ قَالَ: مُحَمَّدٌ قِيلَ: وَقَدْ بُعِثَ إِلَيْهِ؟ قَالَ: قَدْ بُعِثَ إِلَيْهِ. فَفُتِحَ لَنَا فَإِذَا أَنَا بِمُوسَى عَلَيْهِ السَّلَامُ فَرَحَّبَ بِي وَدَعَا لِي بِخَيْرٍ ثُمَّ عُرِجَ بِنَا إِلَى السَّمَاءِ السَّابِعَةِ فَاسْتَفْتَحَ جِبْرِيلُ فَقِيلَ مَنْ أَنْتَ؟ قَالَ: جِبْرِيلُ قِيلَ: وَمَنْ مَعَكَ؟ قَالَ: مُحَمَّدٌ قِيلَ: وَقَدْ بُعِثَ إِلَيْهِ؟ قَالَ: قَدْ بُعِثَ إِلَيْهِ. فَفُتِحَ لَنَا فَإِذَا أَنَا بِإِبْرَاهِيمَ عَلَيْهِ السَّلَامُ، وَإِذَا هُوَ مُسْتَنِدٌ إِلَى الْبَيْتِ الْمَعْمُورِ، وَإِذَا هُوَ يَدْخُلُهُ كُلَّ يَوْمٍ سَبْعُونَ أَلْفَ مَلَكٍ ثُمَّ لَا يَعُودُونَ إِلَيْهِ، ثُمَّ ذَهَبَ بِي إِلَى سِدْرَةِ الْمُنْتَهَى فَإِذَا وَرَقُهَا كَآذَانِ الْفِيَلَةِ، وَإِذَا ثَمَرُهَا كَالْقِلَالِ، فَلَمَّا غَشِيَهَا مِنْ أَمْرِ اللهِ مَا غَشِيَهَا تَغَيَّرَتْ فَمَا أَحَدٌ مِنْ خَلْقِ اللهِ تَعَالَى يَسْتَطِيعُ أَنْ يَصِفَهَا مِنْ حُسْنِهَا. قَالَ: فَأَوْحَى اللهُ إِلَيَّ مَا أَوْحَى، وَقَدْ فَرَضَ عَلَيَّ فِي كُلِّ يَوْمٍ وَلَيْلَةٍ خَمْسِينَ صَلَاةً فَنَزَلَتُ حَتَّى انْتَهَيْتُ إِلَى مُوسَى، قَالَ: مَا فَرَضَ رَبُّك عَلَى أُمَّتِكَ؟ قُلْتُ: خَمْسِينَ صَلَاةً فِي كُلِّ يَوْمٍ وَلَيْلَةٍ، قَالَ:ارْجِعْ إِلَى رَبِّكَ فَاسْأَلْهُ التَّخْفِيفَ لِأُمَّتِكَ، فَإِنَّ أُمَّتَكَ لَا تُطِيقُ ذَلِكَ وَإِنِّي قَدْ بَلَوْتُ بَنِي إِسْرَائِيلَ وَخَبَرْتُهُمْ، قَالَ: فَرَجَعْتُ إِلَى رَبِّي فَقُلْتُ أَيْ رَبِّ خَفِّفْ عَنْ أُمَّتِي فَحَطَّ عَنِّي خَمْسًا، فَنَزَلَتُ حَتَّى انْتَهَيْتُ إِلَى مُوسَى فَقَالَ: مَا فَعَلْتَ؟ فَقُلْتُ: قَدْ حَطَّ عَنِّي خَمْسًا فَقَالَ: إِنَّ أُمَّتَكَ لَا تُطِيقُ ذَلِكَ فَارْجِعْ إِلَى رَبِّكَ فَاسْأَلْهُ التَّخْفِيفَ لِأُمَّتِكَ، قَالَ: فَلَمْ أَزَلْ أَرْجِعُ بَيْنَ رَبِّي وَبَيْنَ مُوسَى وَيَحُطُّ عَنِّي خَمْسًا خَمْسًا حَتَّى قَالَ: يَا مُحَمَّدُ هُنَّ خَمْسُ صَلَوَاتٍ فِي كُلِّ يَوْمٍ وَلَيْلَةٍ بِكُلِّ صَلَاةٍ عَشْرٌ، فَتِلْكَ خَمْسُونَ صَلَاةً وَمَنْ هَمَّ بِحَسَنَةٍ فَلَمْ يَعْمَلْهَا كُتِبَتْ لَهُ حَسَنَةً، فَإِنْ عَمِلَهَا كُتِبَتْ عَشْرًا، وَمَنْ هَمَّ بِسَيِّئَةٍ فَلَمْ يَعْمَلْهَا لَمْ تُكْتَبْ شَيْئًا، فَإِنْ عَمِلَهَا كُتِبَتْ سَيِّئَةً وَاحِدَةً، فَنَزَلَتُ حَتَّى انْتَهَيْتُ إِلَى مُوسَى فَأَخْبَرْتُهُ، فَقَالَ: ارْجِعْ إِلَى رَبِّكَ فَاسْأَلْهُ التَّخْفِيفَ لِأُمَّتِكَ فَإِنَّ أُمَّتَكَ لَا تُطِيقُ ذَلِكَ، فَقَالَ رَسُولُ اللهِصلى الله عليه وسلّم:
«لَقَدْ رَجَعْتُ إِلى رَبِّي حَتَّى اسْتَحْيَيْت»
Then he resumed his narrative: (Then I was taken up to the fifth heaven and Jibril asked for it to be opened. It was said, `Who are you' He said, `Jibril.' It was said, `Who is with you' He said, `Muhammad.' It was asked, `Has his Mission started' He said, `His Mission has started.' So it was opened for us, and there I saw Harun, who welcomed me and prayed for good for me. Then I was taken up to the sixth heaven and Jibril asked for it to be opened. It was said, `Who are you' He said, `Jibril. It was said, `Who is with you' He said, `Muhammad.' It was asked, `Has his Mission started' He said, `His Mission has started.' So it was opened for us, and there I saw Musa, who welcomed me and prayed for good for me. Then I was taken up to the seventh heaven and Jibril asked for it to be opened. It was said, `Who are you' He said, `Jibril.' It was said, `Who is with you' He said, `Muhammad.' It was asked, `Has his Mission started' He said, `His Mission has started.' So it was opened for us, and there I saw Ibrahim, who was leaning back against the Much-Frequented House (Al-Bayt Al-Ma`mur). Every day seventy thousand angels enter it, then they never come back to it again. Then I was taken to Sidrat Al-Muntaha (the Lote tree beyond which none may pass), and its leaves were like the leaves ears of elephants and its fruits were like jugs, and when it was veiled with whatever it was veiled with by the command of Allah, it changed, and none of the creatures of Allah can describe it because it is so beautiful. Then Allah revealed that which He revealed to me. He enjoined on me fifty prayers every day and night. I came down until I reached Musa, and he said, `What did your Lord enjoin on your Ummah' I said, `Fifty prayers everyday and night.' He said, `Go back to your Lord and ask Him to reduce (the burden) for your Ummah, for your Ummah will not be able to do that. I tested the Children of Israel and found out how they were.' So I went back to my Lord and said, `O Lord, reduce (the burden) for my Ummah for they will never be able to do that.' So He reduced it by five. I came back down until I met Musa and he asked me, `What did you do' I said, `(My Lord) reduced (my burden) by five.' He said, `Go back to your Lord and ask Him to reduce (the burden) for your Ummah.' I kept going back between my Lord and Musa, and (my Lord) reduced it by five each time, until He said, `O Muhammad, these are five prayers every day and night, and for every prayer there is (the reward of) ten, so they are (like) fifty prayers. Whoever wants to do something good then does not do it, one good deed will be recorded for him, and if he does it, ten good deeds will be recorded for him. Whoever wants to do something evil and does not do it, no evil deed will be recorded for him, and if he does it, one evil deed will be recorded for him.' I came down until I reached Musa, and told him about this. He said: `Go back to your Lord and ask him to reduce (the burden) for your Ummah, for they will never be able to do that.' I had kept going back to my Lord until I felt too shy.) This version was also recorded by Muslim. Imam Ahmad recorded Anas saying that Al-Buraq was brought to the Prophet on the Night of the Isra' with his saddle and reins ready for riding. The animal shied, and Jibril said to him: "Why are you doing this By Allah, no one has ever ridden you who is more honored by Allah than him." At this, Al-Buraq started to sweat. This was also recorded by At-Tirmidhi, who said it is Gharib. Ahmad also recorded that Anas said: "The Messenger of Allah ﷺ said:
«لَمَّا عَرَجَ بِي رَبِّي عَزَّ وَجَلَّ مَرَرْتُ بِقَوْمٍ لَهُمْ أَظْفَارٌ مِنْ نُحَاسٍ يَخْمِشُونَ بِهَا وُجُوهَهُمْ وَصُدُورَهُمْ، فَقُلْتُ: مَنْ هؤُلَاءِ يَا جِبْرِيلُ؟ قَالَ: هَؤُلَاءِ الَّذِينَ يَأْكُلُونَ لُحُومَ النَّاسِ وَيَقَعُونَ فِي أَعْرَاضِهِم»
(When I was taken up to my Lord (during Al-Mi'raj), I passed by people who had nails of copper with which they were scratching their faces and chests. I asked, `Who are these, O Jibril' He said, `These are those who ate the flesh of the people i.e., backbiting and slandered their honor.') This was also recorded by Abu Dawud. Anas also said that the Messenger of Allah ﷺ said:
«مَرَرْتُ لَيْلَةَ أُسْرِيَ بِي عَلَى مُوسَى عَلَيْهِ السَّلَامُ قَائِمًا يُصَلِّي فِي قَبْرِه»
(On the night when I was taken on my Night Journey (Al-Isra'), I passed by Musa, who was standing, praying in his grave.) This was also recorded by Muslim.
The Report of Anas bin Malik from Malik bin Sa`sa`ah
Imam Ahmad recorded that Anas bin Malik said that Malik bin Sa`sa`ah told him that the Prophet of Allah told them about the night in which he was taken on the Night Journey (Al-Isra'). He said:
«بَيْنَمَا أَنَا فِي الْحَطِيمِ وَرُبَّمَا قَالَ قَتَادَةُ: فِي الْحِجْرِ مُضْطَجِعًا إِذْ أَتَانِي آتٍ، فَجَعَلَ يَقُولُ لِصَاحِبِهِ الْأَوْسَطِ بَيْنَ الثَّلَاثَةِ قَالَ فَأَتَانِي فَقَدَّ سَمِعْتُ قَتَادَةَ يَقُولُ: فَشَقَّ مَا بَيْنَ هَذِهِ إِلَى هَذِه»
(While I was lying down in Al-Hatim (or maybe, Qatadah said, in Al-Hijr) 'someone came to me and said to his companion, `The one who is in the middle of these three.' He came to me and opened me.) I one of the narrators heard Qatadah say, `split me - from here to here.' Qatadah said: "I said to Al-Jarud, who was beside me, `What does that mean' He said, `From the top of his chest to below his navel', and I heard him say, `from his throat to below his navel'. The Prophet said:
«فَاسْتُخْرِجَ قَلْبِي قَالَ فَأُتِيتُ بِطَسْتٍ مِنْ ذَهَبٍ مَمْلُوءَةٍ إِيمَانًا وَحِكْمَةً فَغُسِلَ قَلْبِي ثُمَّ حُشِيَ ثُمَّ أُعِيدَ ثُمَّ أُتِيتُ بِدَابَّةٍ دُونَ الْبَغْلِ وَفَوْقَ الْحِمَارِ أَبْيَض»
(He took out my heart and brought a golden vessel filled with faith and wisdom. He washed my heart then filled it up and put it back, then a white animal was brought to me that was smaller than a mule and larger than a donkey.) Al-Jarud said, `Was this Al-Buraq, O Abu Hamzah' He said, `Yes, and its stride covered a distance as far as it could see.' The Prophet said:
«فَحُمِلْتُ عَلَيْهِ فَانْطَلَقَ بِي جِبْرِيلُ عَلَيْهِ السَّلَامُ حَتَّى أَتَى بِي إِلَى السَّمَاءِ الدُّنْيَا فَاسْتَفْتَحَ، فَقِيلَ: مَنْ هَذَا؟ قَالَ: جِبْرِيلُ، قِيلَ: وَمَنْ مَعَكَ؟ قَالَ: مُحَمَّدٌ، قِيلَ: أَوَ قَدْ أُرْسِلَ إِلَيْهِ؟ قَالَ: نَعَمْ فَقِيلَ: مَرْحَبًا بِهِ وَلَنِعْمَ الْمَجِيءُ جَاءَ قَالَ فَفُتِحَ لَنَا فَلَمَّا خَلَصْتُ فَإِذَا فِيهَا آدَمُ عَلَيهِ السَّلَامُ، قَالَ: هَذَا أَبُوكَ آدَمُ فَسَلِّمْ عَلَيْهِ، فَسَلَّمْتُ عَلَيْهِ فَرَدَّ السَّلَامَ ثُمَّ قَالَ: مَرْحَبًا بِالْابْنِ الصَّالِحِ وَالنَّبِيِّ الصَّالِحِ، قَالَ فَلَمَّا تَجَاوَزْتُهُ بَكَى قِيلَ لَهُ: مَا يُبْكِيكَ؟ قَالَ: أَبْكِي لأَنَّ غُلَامًا بُعِثَ بَعْدِي يَدْخُلُ الْجَنَّةَ مِنْ أُمَّتِهِ أَكْثَرُ مِمَّا يَدْخُلُهَا مِنْ أُمَّتِي. قَالَ: ثُمَّ صَعِدَ حَتَّى أَتَى السَّمَاءَ السَّابِعَةَ فَاسْتَفْتَحَ قِيلَ: مَنْ هَذَا؟ قَالَ: جبْرِيلُ، قِيلَ: وَمَنْ مَعَكَ؟ قَالَ: مُحَمَّدٌ، قِيلَ: أَوَ قَدْ بُعِثَ إِلَيْهِ؟ قَالَ: نَعَمْ، قِيلَ: مَرْحَبًا بِهِ وَلَنِعْمَ الْمَجِيءُ جَاءَ، قَالَ: فَفُتِحَ لَنَا فَلَمَّا خَلَصْتُ فَإِذَا إِبْرَاهِيمُ عَلَيْهِ السَّلَامُ فَقَالَ: هَذَا إبْرَاهِيمُ فَسَلِّمْ عَلَيْهِ قَالَ: فَسَلَّمْتُ عَلَيْهِ فَرَدَّ السَّلَامَ، ثُمَّ قَالَ: مَرْحَبًا بِالْابْنِ الصَّالِحِ وَالنَّبِيِّ الصَّالِحِ قَالَ ثُمَّ رُفِعَتْ إِلَيَّ سِدْرَةُ الْمُنْتَهَى فَإِذَا نَبْقُهَا مِثْلُ قِلَالِ هَجَرَ، وَإِذَا وَرَقُهَا مِثْلُ آذَانِ الْفِيَلةِ، فَقَالَ: هَذِهِ سِدْرَةُ الْمُنْتَهَى، قَالَ: وَإِذَا أَرْبَعَةُ أَنْهَارٍ: نَهْرَانِ بَاطِنَانِ وَنَهْرَانِ ظَاهِرَانِ، فَقُلْتُ: مَا هَذَا يَا جِبْرِيلُ؟ قَالَ: أَمَّا الْبَاطِنَانِ فَنَهْرَانِ فِي الْجَنَّةِ، وَأَمَّا الظَّاهِرَانِ فَالنِّيلُ وَالْفُرَاتُ قَالَ ثُمَّ رُفِعَ إِلَيَّ الْبَيْتُ الْمَعْمُور»
(I was mounted upon it and Jibril brought me to the first heaven, and asked for it to be opened. It was said, `Who is this' He said, `Jibril.' It was said, `Who is with you' He said, `Muhammad.' It was said, `Has his Mission started' He said, `Yes.' It was said, `Welcome to him, blessed is the one who comes.' So it was opened for us and when I entered, I saw Adam. (Jibril) said, `This is your father Adam, greet him.' So I greeted him, and he returned the greeting then said, `Welcome to the righteous son and righteous Prophet.' Then I was taken up to the fifth heaven, and (Jibril) asked for it to be opened. It was said, `Who is this' He said, `Jibril.' It was said, `Who is with you' He said, `Muhammad.' It was said, `Has his Mission started' He said, `Yes.' It was said, `Welcome to him, blessed is the one who comes.' So it was opened for us and when I entered, I saw Harun. (Jibril) said, `This is Harun, greet him.' So I greeted him, and he returned the greeting then said, `Welcome to the righteous brother and righteous Prophet.' Then I was taken up to the sixth heaven, and (Jibril) asked for it to be opened. It was said, `Who is this' He said, `Jibril.' It was said, `Who is with you' He said, `Muhammad.' It was said, `Has his Mission started' He said, `Yes.' It was said, `Welcome to him, blessed is the one who comes.' So it was opened for us and when I entered, I saw Musa. (Jibril) said, `This is Musa, greet him.' So I greeted him, and he returned the greeting then said, `Welcome to the righteous brother and righteous Prophet.' When I passed by him, he wept, and it was said to him, `Why are you weeping' He said, `I am weeping because a young man was sent after me and more people from his Ummah than from mine will enter Paradise.' Then I was taken up to the seventh heaven, and (Jibril) asked for it to be opened. It was said, `Who is this' He said, `Jibril.' It was said, `Who is with you' He said, `Muhammad'. It was said, `Has his Mission started' He said, `Yes.' It was said, `Welcome to him, blessed is the one who comes.' So it was opened for us and when I entered, I saw Ibrahim. (Jibril) said, `This is Ibrahim, greet him.' So I greeted him, and he returned the greeting then said, `Welcome to the righteous son and righteous Prophet.' Then I was taken up to Sidrat Al-Muntaha, whose fruits like the clay jugs of Hajar (a region in Arabia) and its leaves were like the ears of elephants. (Jibril) said: `This is Sidrat Al-Muntaha.' And there were four rivers, two hidden and two visible. I said, `What is this, O Jibril' He said, `The two hidden rivers are rivers in Paradise, and the two visible rivers are the Nile and the Euphrates.' Then I was shown Al-Bayt Al-Ma`mur.) Qatadah said: Al-Hasan told us narrating from Abu Hurayrah that the Prophet saw Al-Bayt Al-Ma`mur. Each day seventy thousand angels enter it, then they never return from it. Then he continued to narrate the Hadith of Anas;
«ثُمَّ أُتِيتُ بِإِنَاءٍ مِنْ خَمْرٍ وَإِنَاءٍ مِنْ لَبَنٍ وَإِنَاءٍ مِنْنَعسَلٍ. قَالَ فَأَخَذْتُ اللَّبَنَ قَالَ: هَذِهِ الْفِطْرَةُ أَنْتَ عَلَيْهَا وَأُمَّتُكَ قَالَ ثُمَّ فُرِضَتْ عَلَيَّ الصَّلَاةُ خَمْسِينَ صَلَاةً كُلَّ يَوْمٍ قَالَ فَنَزَلْتُ حَتَّى أَتَيْتُ مُوسَى، فَقَالَ: مَا فَرَضَ رَبُّكَ عَلَى أُمَّتِكَ؟ قَالَ: فَقُلْتُ: خَمْسِينَ صَلَاةً كُلَّ يَوْمٍ، قَالَ: إِنَّ أُمَّتَكَ لَا تَسْتَطِيعُ خَمْسِينَ صَلَاةً وَإِنِّي قَدْ خَبَرْتُ النَّاسَ قَبْلَكَ، وَعَالَجْتُ بَنِي إِسْرَائِيلَ أَشَدَّ الْمُعَالَجَةِ، فَارْجِعْ إِلَى رَبِّكَ فَاسْأَلْهُ التَّخْفِيفَ لِأُمَّتِكَ قَالَ فَرَجَعْتُ فَوَضَعَ عَنِّي عَشْرًا قَالَ فَرَجَعْتُ إِلَى مُوسَى فَقَالَ: بِمَ أُمِرْتَ؟ قُلْتُ: بِأَرْبَعِينَ صَلَاةً كُلَّ يَوْمٍ، قَالَ: إِنَّ أُمَّتَكَ لَا تَسْتَطِيعُ أَرْبَعِينَ صَلَاةً كُلَّ يَوْمٍ، وَإِنِّي قَدْ خَبَرْتُ النَّاسَ قَبْلَكَ وَعَالَجْتُ بَنِي إِسْرَائِيلَ أَشَدَّ الْمُعَالَجَةِ،فَارْجِعْ إِلَى رَبِّكَ فَاسْأَلْهُ التَّخْفِيفَ لِأُمَّتِكَ قَالَ فَرَجَعْتُ فَوَضَعَ عَنِّي عَشْرًا أُخَرَ، فَرَجَعْتُ إِلَى مُوسَى فَقَالَ: بِمَ أُمِرْتَ؟ قُلْتُ: بِثَلَاثِينَ صَلَاةً، قَالَ: إِنَّ أُمَّتَكَ لَا تَسْتَطِيعُ ثَلَاثِينَ صَلَاةً كُلَّ يَوْمٍ، وَإِنِّي قَدْ خَبَرْتُ النَّاسَ قَبْلَكَ وَعَالَجْتُ بَنِي إِسْرَائِيلَ أَشَدَّ الْمُعَالَجَةِ، فَارْجِعْ إِلَى رَبِّكَ فَاسْأَلْهُ التَّخْفِيفَ لِأُمَّتِكَ قَالَ فَرَجَعْتُ فَوَضَعَ عَنِّي عَشْرًا أُخَرَ، فَرَجَعْتُ إِلَى مُوسَى فَقَالَ: بِمَ أُمِرْتَ؟ قُلْتُ: أُمِرْتُ بِعِشْرِينَ صَلَاةً كُلَّ يَوْمٍ، قَالَ: إِنَّ أُمَّتَكَ لَا تَسْتَطِيعُ عِشْرِينَ صَلَاةً كُلَّ يَوْمٍ، وَإِنِّي قَدْ خَبَرْتُ النَّاسَ قَبْلَكَ وَعَالَجْتُ بَنِي إِسْرَائِيلَ أَشَدَّ الْمُعَالَجَةِ، فَارْجِعْ إِلَى رَبِّكَ فَاسْأَلْهُ التَّخْفِيفَ لِأُمَّتِكَ قَالَ فَرَجَعْتُ فَوَضَعَ عَنِّي عَشْرًا أُخَرَ، فَرَجَعْتُ إِلَى مُوسَى فَقَالَ: بِمَ أُمِرْتَ؟ فَقُلْتُ: أُمِرْتُ بِعَشْرِ صَلَواتٍ كُلَّ يَوْمٍ، فَقَالَ: إِنَّ أُمَّتَكَ لَا تَسْتَطِيعُ لِعَشْرِ صَلَواتٍ كُلَّ يَوْمٍ، وَإِنِّي قَدْ خَبَرْتُ النَّاسَ قَبْلَكَ وَعَالَجْتُ بَنِي إِسْرَائِيلَ أَشَدَّ الْمُعَالَجَةِ، فَارْجِعْ إِلَى رَبِّكَ فَاسْأَلْهُ التَّخْفِيفَ لِأُمَّتِكَ قَالَ فَرَجَعْتُ فَأُمِرْتُ بِخَمْسِ صَلَواتٍ كُلَّ يَوْمٍ، فَرَجَعْتُ إِلَى مُوسَى فَقَالَ: بِمَ أُمِرْتَ؟ فَقُلْتُ: أُمِرْتُ بِخَمْسِ صَلَواتٍ كُلَّ يَوْمٍ، فَقَالَ: إِنَّ أُمَّتَكَ لَا تَسْتَطِيعُ لِخَمْسِ صَلَواتٍ كُلَّ يَوْمٍ، وَإِنِّي قَدْ خَبَرْتُ النَّاسَ قَبْلَكَ وَعَالَجْتُ بَنِي إِسْرَائِيلَ أَشَدَّ الْمُعَالَجَةِ، فَارْجِعْ إِلَى رَبِّكَ فَاسْأَلْهُ التَّخْفِيفَ لِأُمَّتِكَ قَالَ قُلْتُ: قَدْ سَأَلْتُ رَبِّي حَتَّى اسْتَحْيَيْتُ، وَلَكِنْ أَرْضَى وَأُسَلِّمُ، فَنَفَذْتُ فَنَادَى مُنَادٍ: قَدْ أَمْضَيْتُ فَرِيضَتِي وَخَفَّفْتُ عَنْ عِبَادِي»
(Then I was brought a vessel of wine, a vessel of milk and a vessel of honey. I chose the milk, and he Jibril said, `This is the Fitrah (natural instinct) on which you and your Ummah will be. ' Then the prayer was enjoined upon me, fifty prayers each day. I came down until I reached Musa, who said, `What did your Lord enjoin upon your Ummah' I said, `Fifty prayers each day.' He said, `Your Ummah will not be able to do fifty prayers each day. I tried the people before you, I had to deal with the Children of Israel and it was very difficult for me. Go back to your Lord and ask Him to reduce the burden on your Ummah.' So I went back, and the number was reduced by ten. I came back to Musa and he asked, `What were you commanded to do' I said, `Forty prayers each day.' He said, `Your Ummah will not be able to do forty prayers each day. I tried the people before you, I had to deal with the Children of Israel and it was very difficult for me. Go back to your Lord and ask Him to reduce the burden on your Ummah.' So I went back, and the number was reduced by ten. I came back to Musa and he asked, `What were you commanded to do' I said, `I was commanded to do thirty prayers each day.' He said, `Your Ummah will not be able to do thirty prayers each day. I tried the people before you, I had to deal with the Children of Israel and it was very difficult for me. Go back to your Lord and ask Him to reduce the burden on your Ummah.' So I went back, and the number was reduced by ten. I came back to Musa and he asked, `What were you commanded to do' I said, `Twenty prayers each day.' He said, `Your Ummah will not be able to do twenty prayers each day. I tried the people before you, I had to deal with the Children of Israel and it was very difficult for me. Go back to your Lord and ask Him to reduce the burden on your Ummah.' So I went back, and the number was reduced by ten more. I came back to Musa and he asked, `What were you commanded to do' I said, `Ten prayers each day.' He said, `Your Ummah will not be able to do ten prayers each day. I tried the people before you, I had to deal with the Children of Israel and it was very difficult for me. Go back to your Lord and ask Him to reduce the burden on your Ummah.' So I went back, and I was commanded to do five prayers every day. I came back to Musa and he asked, `What were you commanded to do' I said, `Five prayers each day.' He said, `Your Ummah will not be able to do five prayers each day. I tried the people before you, I had to deal with the Children of Israel and it was very difficult for me. Go back to your Lord and ask Him to reduce the burden on your Ummah.' I said, `I have asked my Lord until I feel too shy. I accept this and submit to Him.' Then a voice called out: `My order has been decreed and I have reduced the burden on My servants.') Similar narrations were recorded in the Two Sahihs.
The Report of Anas from Abu Dharr
Al-Bukhari recorded that Anas bin Malik said: Abu Dharr used to tell us that the Messenger of Allah ﷺ said:
«فُرِجَ عَنْ سَقْفِ بَيْتِي وَأَنَا بِمَكَّةَ، فَنَزَلَ جِبْرِيلُ فَفَرَجَ صَدْرِي ثُمَّ غَسَلَهُ بِمَاءِ زَمْزَمَ، ثُمَّ جَاءَ بِطَسْتٍ مِنْ ذَهَبٍ مُمْتَلِىءٍ حِكْمَةً وَإِيمَانًا، فَأَفْرَغَهُ فِي صَدْرِي، ثُمَّ أَطْبَقَهُ ثُمَّ أَخَذَ بِيَدِي فَعَرَجَ بِي إِلَى السَّمَاءِ الدُّنْيَا، فَلَمَّا جِئْتُ إِلَى السَّمَاءِ قَالَ جِبْرِيلُ لِخَازِنِ السَّمَاءِ: افْتَحْ قَالَ: مَنْ هَذَا؟ قَالَ: جِبْرِيلُ، قَالَ: هَلْ مَعَكَ أَحَدٌ؟ قَالَ: نَعَمْ مَعِيَ مُحَمَّدٌصلى الله عليه وسلّم، فَقَالَ: أُرْسِلَ إِلَيْهِ؟ قَالَ: نَعَمْ فَلَمَّا فَتَحَ عَلَوْنَا السَّمَاءَ الدُّنْيَا فَإِذَا رَجُلٌ قَاعِدٌ عَلَى يَمِينِهِ أَسْوِدَةٌ وَعَلَى يَسَارِهِ أَسْوِدَةٌ، إِذَا نَظَرَ قِبَلَ يَمِينِهِ ضَحِكَ وَإِذَا نَظَرَ قِبَلَ شِمَالِهِ بَكَى، فَقَالَ: مَرْحَبًا بِالنَّبِيِّ الصَّالِحِ وَالْابْنِ الصَّالِحِ قَالَ قُلْتُ لِجِبْرِيلَ: مَنْ هَذَا؟ قَالَ: هَذَا آدَمُ وَهَذِهِ الْأَسْوِدَةُ عَنْ يَمِينِهِ وَعَنْ شِمَالِهِ نَسَمُ بَنِيهِ، فَأَهْلُ الْيَمِينِ مِنْهُمْ أَهْلُ الْجَنَّةِ، وَالْأَسْوِدَةُ الَّتِي عَنْ شِمَالِهِ أَهْلُ النَّارِ، فَإِذَا نَظَرَ عَنْ يَمِينِهِ ضَحِكَ، وَإِذَا نَظَرَ عَنْ شِمَالِهِ بَكَى، ثُمَّ عَرَجَ بِي إِلَى السَّمَاءِ الثَّانِيَة»
فذكر الحديث قال:
«ثُمَّ مَرَرْتُ بِإِبْرَاهِيمَ فَقَالَ: مَرْحبًا بِالنَّبِيِّ الصَّالِحِ وَالْابْنِ الصَّالِحِ، قُلْتُ: مَنْ هَذَا؟ قَالَ: هَذَا إِبْرَاهِيم»
(The roof of my house was opened while I was in Makkah, and Jibril came down and opened my chest, then he washed it with Zamzam water. Then he brought a vessel of gold filled with wisdom and faith, and poured it into my chest, then he closed it up. Then he took me by the hand and took me up to the lowest heaven. When we came to the lowest heaven, Jibril said to its keeper, `Open up!' He said, `Who is this' He said, `Jibril. ' He said, `Is there anyone with you' He said, `Yes, Muhammad is with me.' He said, `Has his Mission started' He said, `Yes.' When it was opened, we went up into the first heaven, where I saw a man sitting with a multitude to his right and another to his left. When he looked to his right he smiled, and when he looked to his left, he wept. He said, `Welcome to the righteous Prophet and the righteous son.' I said to Jibril, `Who is this' He said, `This is Adam, and these multitudes to his right and left are the souls of his descendants. The people on his right include the people of Paradise, and the people on his left include the people of Hell, so when he looks to his right he smiles, and when he looks to his left he weeps.' Then he took me up to the second heaven...Then we passed by Ibrahim, who said, `Welcome to the righteous Prophet and the righteous son.' I said, `Who is this' He said, `This is Ibrahim.') Az-Zuhri said: Ibn Hazm told me that Ibn `Abbas and Abu Habbah Al-Ansari used to say: the Prophet narrated here -
«ثُمَّ عُرِجَ بِي حَتَّى ظَهَرْتُ لِمُسْتَوًى أَسْمَعُ فِيهِ صَرِيفَ الْأَقْلَام»
(Then I was taken up until I reached a level where I could hear the sound of the pens.) Ibn Hazm and Anas bin Malik said: the Messenger of Allah ﷺ said:
«فَفَرَضَ اللهُ عَلَى أُمَّتِي خَمْسِينَ صَلَاةً، فَرَجَعْتُ بِذَلِكَ حَتَّى مَرَرْتُ عَلَى مُوسَى عَلَيْهِ السَّلَامُ، فَقَالَ: مَا فَرَضَ اللهُ عَلَى أُمَّتِكَ؟ قُلْتُ: فَرَضَ خَمْسِينَ صَلَاةً، قَالَ مُوسَى: فَارْجِعْ إِلَى رَبِّكَ فَإِنَّ أُمَّتَكَ لَا تُطِيقُ ذَلِكَ، فَرَجَعْتُ فَوَضَعَ شَطْرَهَا، فَرَجَعْتُ إِلَى مُوسَى، قُلْتُ: وَضَعَ شَطْرَهَا، فَقَالَ: ارْجِعْ إِلَى رَبِّكَ، فَإِنَّ أُمَّتَكَ لَا تُطِيقُ ذَلِكَ، فَرَجَعْتُ فَوَضَعَ شَطْرَهَا، فَرَجَعْتُ إِلَىْهِ فَقَالَ:ارْجِعْ إِلَى رَبِّكَ فَإِنَّ أُمَّتَكَ لَا تُطِيقُ ذَلِكَ، فَرَاجَعْتُهُ فَقَالَ: هِيَ خَمْسٌ وَهِيَ خَمْسُونَ لَا يُبَدَّلُ الْقَوْلُ لَدَيَّ، فَرَجَعْتُ إِلَى مُوسَى فَقَالَ: ارْجِعْ إِلَى رَبِّكَ، قُلْتُ: قَدِ اسْتَحْيَيْتُ مِنْ رَبِّي، ثُمَّ انْطَلَقَ بِي حَتَّى انْتَهَى إِلَى سِدْرَةِ الْمُنْتَهَى فَغَشِيَهَا أَلْوَانٌ لَا أَدْرِي مَااِهيَ، ثُمَّ أُدْخِلْتُ الْجَنَّةَ، فَإِذَا فِيهَا حَبَائِلُ اللُّؤْلُؤِ، وَإِذَا تُرَابُهَا الْمِسْك»
(Allah enjoined upon my Ummah fifty prayers. I came back with this (message) until I passed by Musa, who said, `What did your Lord enjoin upon your Ummah' I said, `He enjoined fifty prayers.' Musa said, `Go back to your Lord, for your Ummah will not be able to do that.' So I went back, and He reduced it by half. Then I came back to Musa and said, `It has been reduced by half.' He said, `Go back to your Lord, for your Ummah will not be able to do that.' So I went back, and it was reduced by half. I came back to him, and he said, `Go back to your Lord, for your Ummah will not be able to do that.' So I went back, and He said: `They are five but equal in reward to fifty, for My word does not change.' I came back to Musa and he said, `Go back to your Lord.' I said, `I feel too shy before my Lord.' Then I was taken up until I reached Sidrat Al-Muntaha, which was veiled in indescribable colors. Then I entered Paradise, in which I saw nets of pearls and its soil of musk.) This version was recorded by Al-Bukhari in the Book of Prayer. He also reported in the Book of Tafsir, under the discussion of Bani Isra'il (i.e., Surat Al-Isra'), the Book of Hajj and the Stories of the Prophets, via different chains of narration from Yunus. Muslim recorded similar Hadiths in his Sahih in the Book of Faith. Imam Ahmad recorded that `Abdullah bin Shaqiq said: I said to Abu Dharr, "If I had seen the Messenger of Allah ﷺ, I would have asked him." He said, "What would you have asked him" He said, "I would have asked him, if he saw his Lord" He said, "I did ask him that, and he said,
«قَدْ رَأَيْتُهُ نُورًا، أَنَّى أَرَاه»
(I saw it as light, how could I see Him)" This is how it was narrated in the report of Imam Ahmad. Muslim recorded that `Abdullah bin Shaqiq said that Abu Dharr said: "I asked the Messenger of Allah ﷺ, `Did you see your Lord' He said,
«نُورٌ أَنَّى أَرَاه»
((I saw) a light, how could I see Him)" `Abdullah bin Shaqiq said: I said to Abu Dharr, "If I had seen the Messenger of Allah ﷺ, I would have asked him." He said, "What would you have asked him" He said, "I would have asked him, `Did you see your Lord" Abu Dharr said, "I asked him that, and he said,
«رَأَيْتُ نُورًا»
(I saw light.)
The Report of Jabir bin `Abdullah
Imam Ahmad recorded that Jabir bin `Abdullah said that he heard the Messenger of Allah ﷺ say:
«لَمَّا كَذَّبَتْنِي قُرَيْشٌ حِينَ أُسْرِيَ بِي إِلَى بَيْتِ الْمَقْدِسِ، قُمْتُ فِي الْحِجْرِ فَجَلَى اللهُ لِي بَيْتَ الْمَقْدِسِ، فَطَفِقْتُ أُخْبِرُهُمْ عَنْ آيَاتِهِ وَأَنَا أَنْظُرُ إِلَيْه»
(When Quraysh did not believe that I had been taken on the Night Journey to Bayt Al-Maqdis, I stood up in Al-Hijr and Allah displayed Bayt Al-Maqdis before me, so I told them about its features while I was looking at it.) This was also reported in the Two Sahihs with different chains of narration. According to Al-Bayhaqi, Ibn Shihab said: Abu Salamah bin `Abdur-Rahman said: Some people from Quraish went to Abu Bakr and said, "Have you heard what your companion is saying He is claiming that he went to Bayt Al-Maqdis and came back to Makkah in one night!" Abu Bakr said, "Did he say that" They said, "Yes." Abu Bakr said, "Then I bear witness that if he said that, he is speaking the truth." They said, "You believe that he went to Ash-Sham Greater Syria in one night and came back to Makkah before morning" He said, "Yes, I believe him with regard to something even more than that. I believe him with regard to the revelation that comes to him from heaven." Abu Salamah said, from then on Abu Bakr was known as As-Siddiq (the true believer).
The Report of `Abdullah bin `Abbas
Imam Ahmad recorded that Ibn `Abbas said: "On the night when the Messenger of Allah ﷺ was taken on his Night Journey, he entered Paradise, in some part of which he heard a sound. He said, `O Jibril, what is this' He said, `This is Bilal, the Mu'adhdhin.' When the Prophet came back to the people, he said,
«قَدْ أَفْلَحَ بِلَالٌ، رَأَيْتُ لَهُ كَذَا وَكَذَا»
(Bilal has succeeded, I saw that he will have such and such.) He the Prophet was met by Musa, who welcomed him and said, `Welcome to the Unlettered Prophet.' He was a tall, dark man with lank hair coming down to his ears or above his ears. He said, `Who is this, O Jibril' He said, `This is Musa.' Then he went on and met a venerable, distinguished old man, who welcomed him and greeted him with Salam, and all of them were greeting him. He said, `Who is this, O Jibril' He said, `This is your father Ibrahim.' Then he looked into Hell and saw some people eating rotten meat. He said, `Who are these people, O Jibril' He said, `They are those who used to eat the flesh of the people i.e., backbiting.' He saw a man who was very red and dark blue, and said, `Who is this, O Jibril' He said, `This is the one who slaughtered the she-camel (of Salih).' When the Messenger of Allah ﷺ came to Al-Masjid Al-Aqsa, he stood up to pray, and all the Prophets gathered and prayed with him. When he finished, he was brought two cups, one on his right and one on his left, one containing milk and one containing honey. He took the milk and drank it, and the one who was carrying the cup said, `You have chosen the Fitrah (natural instinct)."' The chain of narrators is Sahih, although they (Al-Bukhari and Muslim) did not record it. Imam Ahmad reported that Ibn `Abbas said: "The Messenger of Allah ﷺ was taken on the Night Journey to Bayt Al-Maqdis, then he came back and told them about his journey and the features of Bayt Al-Maqdis and the caravan (of Quraysh). Some people said, `We do not believe what Muhammad is saying,' and they left Islam and became disbelievers. Allah destroyed them when He destroyed Abu Jahl. Abu Jahl said: `Muhammad is trying to scare us with the tree of Zaqqum; bring some dates and butter and let us have some Zaqqum!' The Prophet also saw the Dajjal in his true form, in real life, not in a dream, and he saw `Isa, Musa and Ibrahim. The Prophet was asked about the Dajjal, and he said:
«رَأَيْتُهُ فَيلَمَانِيًا أَقْمَرَ هِجَانًا، إِحْدَى عَيْنَيْهِ قَائِمَةٌ كَأَنَّهَا كَوْكَبٌ دُرِّيٌّ، كَأَنَّ شَعْرَ رَأْسِهِ أَغْصَانُ شَجَرَةٍ، وَرَأَيْتُ عِيسَى عَلَيْهِ السَّلَامُ (شابًّا) أَبْيَضَ، جَعْدَ الرَّأْسِ حَدِيدَ الْبَصَرِ، وَمُبَطَّنَ الْخَلْقِ، وَرَأَيْتُ مُوسَى عَلَيْهِ السَّلَامُ أَسْحَمَ آدَمَ، كَثِيرَ الشَّعْرِ، شَدِيدَ الْخَلْقِ، وَنَظَرْتُ إِلَى إِبْرَاهِيمَ عَلَيْهِ السَّلَامُ فَلَمْ أَنْظُرْ إِلَى إِرْبٍ مِنْهُ إِلَّا نَظَرْتُ إِلَيْهِ مِنِّي حَتَّى كَأَنَّهُ صَاحِبُكُمْ، قَالَ جِبْرِيلُ: سَلِّمْ عَلَى أَبِيكَ، فَسَلَّمْتُ عَلَيْه»
(I saw him as a tall and huge man, with a whitish complexion. One of his eyes stood out like a shining star. The hair on his head looked like the branches of a tree. And I saw `Isa, white with curly hair and an intense gaze, of average build. I saw Musa, dark-skinned, with a lot of hair and a strong build. I looked at Ibrahim and did not see anything in him that I do not see in myself; it is as if he were your companion meaning himself. Jibril said: `Greet your father with Salam,' so I greeted him with Salam.) This was also recorded by An-Nasa'i from the Hadith of Abu Zayd Thabit bin Yazid from Hilal, who is Ibn Khabbab, and it is a Sahih chain of narrators. Al-Bayhaqi recorded that Abu Al-`Aliyah said: "The cousin of your Prophet , Ibn `Abbas narrated to us from the Messenger of Allah ﷺ, he said: Allah's Messenger ﷺ said,
«رَأَيْتُ لَيْلَةَ أُسْرِيَ بِي مُوسَى بْنَ عِمْرَانَ رَجُلًا طُوَالًا جَعْدًا، كَأَنَّهُ مِنْ رِجَالِ شَنُوءَةَ، وَرَأَيْتُ عِيسَى ابْنَ مَرْيَمَ عَلَيْهِ السَّلَامُ مَرْبُوعَ الْخَلْقِ إِلَى الْحُمْرَةِ وَالْبَيَاضِ سَبْطَ الرَّأس»
(On the night when I was taken on the Night Journey, I saw Musa bin `Imran, a tall, curly-haired man, as if he was from the tribe of Shanu'ah. And I saw `Isa bin Maryam, of medium stature, white with a reddish complexion, with straight hair.) And he was shown Malik, the keeper of Hell, and the Dajjal, with the signs that Allah revealed to him.' He said,
فَلاَ تَكُن فِى مِرْيَةٍ مِّن لِّقَآئِهِ
(So be not you in doubt of meeting him.) 32:33 Qatadah used to interpret this to mean that the Prophet of Allah met Musa.
وَجَعَلْنَاهُ هُدًى لِّبَنِى إِسْرَءِيلَ
(And We made it or him a guide to the Children of Israel) 32:33 Qatadah said: "(This means) Allah made Musa a guide for the Children of Israel. " Muslim reported this in his Sahih, and Al-Bukhari and Muslim recorded a shorter version from Qatadah. Imam Ahmad also recorded that Ibn `Abbas said: "The Messenger of Allah ﷺ said:
«لَمَّا كَانَ لَيْلَةَ أُسْرِيَ بِي، فَأَصْبَحْتُ بِمَكَّةَ فَظِعْتُ وَعَرَفْتُ أَنَّ النَّاسَ مُكَذِّبِي»
(On the night when I was taken on the Night Journey, I woke up in Makkah the next morning having anxiety that, I knew that the people would not believe me.) He kept away from people, feeling anxious and sad, then the enemy of Allah Abu Jahl passed by him and came to sit with him, saying mockingly, `Is there anything new' The Messenger of Allah ﷺ said,
«نَعَم»
(Yes). He said, `What is it' He said,
«إِنِّي أُسْرِيَ بِي اللَّيْلَة»
(I was taken on a Journey last night.) He said, `Where to' He said,
«إِلَى بَيْتِ الْمَقْدِس»
(To Bayt Al-Maqdis.) He said, `Then this morning you were among us' He said,
«نَعَم»
(Yes). Abu Jahl did not want to say to his face that he was lying, lest he deny saying it when he called other people to hear him, so he said: `Do you think that if I call your people, you will tell them about what happened' The Messenger of Allah ﷺ said,
«نَعَم»
(Yes.) Abu Jahl said, `O people of Bani Ka`b bin Lu'ay!' People got up from where they were sitting and came to join them. Abu Jahl said, `Tell your people what you told me.' The Messenger of Allah ﷺ said:
«إِنِّي أُسْرِيَ بِي اللَّيْلَة»
(I was taken on a Journey last night.) They said, `Where to' He said,
«إِلَى بَيْتِ الْمَقْدِس»
(To Bayt Al-Maqdis.) They said, `Then this morning you were among us' He said,
«نَعَم»
(Yes). They began to clap their hands together and put their hands on their heads in astonishment at this "lie" - as they claimed it to be. They said, `Can you describe the sanctuary to us' Among them were some who had travelled to that land and seen the sanctuary, so the Messenger of Allah ﷺ said,
«فَمَا زِلْتُ أَنْعَتُ حَتَّى الْتَبَسَ عَلَيَّ بَعْضُ النَّعْتِ قَالَ فَجِيءَ بِالْمَسْجِدِ وَأَنَا أَنْظُرُ إِلَيْهِ حَتَّى وُضِعَ دُونَ دَارِ عُقَيلٍ أَوْ عِقَالٍ فَنَعَتُّهُ وَأَنَا أَنْظُرُ إِلَيْهِ قَالَ وَكَانَ مَعَ هَذَا نَعْتٌ لَمْ أَحْفَظْهُ قَالَ فَقَالَ الْقَوْمُ: أَمَّا النَّعْتُ فَوَاللهِ لَقَدْ أَصَابَ فِيه»
(I started to describe it, until I reached a point where I was not sure about some of the details, but then the sanctuary was brought close and placed near the house of `Uqayl - or `Iqal - so I could look at it and describe the details.) I could not remember those description. The people said, `As for the description, by Allah he has got it right." This was recorded by An-Nasa'i and Al-Bayhaqi.
The Report of `Abdullah bin Mas`ud
Al-Hafiz Abu Bakr Al-Bayhaqi reported that `Abdullah bin Mas`ud said: "When the Messenger of Allah ﷺ was taken on the Night Journey, he went as far as Sidrat Al-Muntaha, which is in the sixth heaven. Everything that ascends stops there, until it is taken from that point, and everything that comes down stops there, until it is taken from there.
إِذْ يَغْشَى السِّدْرَةَ مَا يَغْشَى
(When that covered As-Sidrat Al-Muntaha which did cover it!) 53:16 Ibn Mas`ud said: "It is covered with gold butterflies. The Messenger of Allah ﷺ was given the five prayers and the final Ayat of Surat Al-Baqarah, and forgiveness was granted for major sins to those who do not associate anything in worship with Allah." This was recorded by Muslim in his Sahih.
The Report of Abu Hurayrah
Al-Bukhari and Muslim reported in their Sahihs that Abu Hurayrah said: the Messenger of Allah ﷺ said:
«حِينَ أُسْرِيَ بِي، لَقِيتُ مُوسَى عَلَيهِ السَّلَامُ فَنَعَتَهُ، فَإِذَا رَجُلٌ حَسِبْتُهُ قَالَ مُضْطَرِبٌ رَجِلُ الرَّأْسِ كَأَنَّهُ مِنْ رِجَالِ شَنُوءَةَ، قَالَ: وَلَقِيتُ عِيسَى فَنَعَتَهُ النَّبِيُّصلى الله عليه وسلّم قَالَ رَبْعَةٌ أَحْمَرُ كَأَنَّمَا خَرَجَ مِنْ دِيمَاسٍ يَعْنِي حَمَّامًا، قَالَ وَلَقِيتُ إِبْرَاهِيمَ وَأَنَا أَشْبَهُ وَلَدِهِ بِهِ، قَالَ: وَأُتِيتُ بِإِنَاءَيْنِ فِي أَحَدِهِمَا لَبَنٌ وَفِي الْآخَرِ خَمْرٌ، قِيلَ لِي: خُذْ أَيَّهُمَا شِئْتَ، فَأَخَذْتُ اللَّبَنَ فَشَرِبْتُ، فَقِيلَ لِي: هُدِيتَ الْفِطْرَةَ أَوْ أَصَبْتَ الْفِطْرَةَ أَمَا إِنَّكَ لَوْ أَخَذْتَ الْخَمْرَ غَوَتْ أُمَّتُك»
(When I was taken on the Night Journey, I met Musa.) He described him as a man - I think he said - a curly-haired man, as if he were from the tribe of Shanu'ah. (And I met `Isa.) And the Prophet described him as being of average height, with a reddish complexion, as if he had just come out of the bath. (And I met Ibrahim, and I am the one who resembles him most among his children. I was brought two vessels, one containing milk and the other containing wine. It was said to me, `Take whichever one you want.' So I took the milk and drank it, and it was said to me, `You have been guided to the Fitrah - or - You have chosen the Fitrah. If you had chosen the wine, your Ummah would have gone astray.')" They also recorded it with another chain of narrators. Muslim recorded that Abu Hurayrah said: "The Messenger of Allah ﷺ said:
«لَقَدْ رَأَيْتُنِي فِي الْحِجْرِ وَقُرَيْشٌ تَسْأَلُنِي عَنْ مَسْرَايَ،فَسَأَلُونِي عَنْ أَشْيَاءَ مِنْ بَيْتِ الْمَقْدِسِ لَمْ أُثْبِتْهَا، فَكُرِبْتُ (كُرْبَةً) مَا كُرِبْتُ مِثْلَهُ قَطُّ، فَرَفَعَهُ اللهُ إِليَّ أَنْظُرُ إِلَيْهِ مَا سَأَلُونِي عَنْ شَيْءٍ إِلَّا أَنْبَأْتُهُمْ بِهِ، وَقَدْ رَأَيْتُنِي فِي جَمَاعَةٍ مِنَ الْأَنْبِيَاءِ، وَإِذَا مُوسَى قَائِمٌ يُصَلِّي، وَإِذَا هُوَ رَجُلٌ جَعْدٌ كَأَنَّهُ مِنْ رِجَالِ شَنُوءَةَ، وَإِذَا عِيسَى ابْنُ مَرْيَمَ قَائِمٌ يُصَلِّي أَقْرَبُ النَّاسِ شَبَهًا بِهِ عَرْوَةُ بْنُ مَسْعُودٍ الثَّقَفِيُّ، وَإِذَا إِبْرَاهِيمُ قَائِمٌ يُصَلِّي أَقْرَبُ النَّاسِ شَبَهًا بِهِ صَاحِبُكُمْ يَعْنِي نَفْسَهُ فَحَانَتِ الصَّلَاةُ فَأَمَمْتُهُمْ، فَلَمَّا فَرَغْتُ قَالَ قَائِلٌ: يَا مُحَمَّدُ هَذَا مَالِكُ خَازِنُ جَهَنَّمَ، (فَسَلِّمْ عَلَيْهِ) فَالْتَفَتُّ إِلَيْهِ فَبَدَأَنِي بِالسَّلَام»
(I remember being in Al-Hijr, and the Quraysh were asking me about my Night Journey. They asked me things about Bayt Al-Maqdis that I was not sure of, and I felt more anxious and stressed then than I have ever felt. Then Allah raised up Bayt Al-Maqdis for me to see, and there was nothing they asked me about but I told them about it. And I remember being in a gathering of the Prophets. Musa was standing there praying, and he was a man with curly hair, as if he were one of the men of Shanu'ah. I saw `Isa bin Maryam standing there praying, and the one who most resembles him is `Urwah bin Mas`ud Ath-Thaqafi. And I saw Ibrahim standing there praying, and the one who most resembles him is your companion (meaning himself). Then the time for prayer came, and I led them in prayer. When I finished, a voice said, `O Muhammad, this is Malik, the keeper of Hell,' so I turned to him, and he greeted me first.)"
The Time that Isra' took place, and the Fact that it included both Body and Soul, when the ...
Musa bin `Uqbah said, narrating from Az-Zuhri: "The Isra' happened one year before the Hijrah." This was also the opinion of `Urwah. As-Suddi said: "It happened sixteen months before the Hijrah." The truth is that the Prophet was taken on the Night Journey when he was awake, not in a dream, and he went from Makkah to Bayt Al-Maqdis riding on Al-Buraq. When he reached the door of the sanctuary, he tied up his animal by the door and entered, where he prayed two Rak`ahs to `greet the Masjid'. Then the Mi`raj was brought to him, which is a ladder with steps which one climbs up. So he went up on it to the first heaven, then he went up to the rest of the seven heavens. In each heaven he was welcomed by the most pious of its inhabitants, and he greeted the Prophets who were in the various heavens according to their positions and status. He passed by Musa, the one who spoke with Allah, in the sixth heaven, and Ibrahim, the close friend (Khalil) of Allah in the seventh heaven. Then he surpassed them and all the Prophets in status and reached a level where he could hear the creaking of the pens, i.e., the pens of destiny which write down what is decreed to happen. He saw Sidrat Al-Muntaha, covered by the command of Allah, and its greatness, its butterflies of gold and various colours, surrounded by the angels. There he saw Jibril in his real form, with six hundred wings. He saw green cushions blocking the horizon. He saw Al-Bayt Al-Ma`mur, and Ibrahim Al-Khalil, the builder of the earthly Ka`bah, leaning back against it, the heavenly Ka`bah; every day, seventy thousand angels enter and worship therein, then they do not return to it until the Day of Resurrection. He saw Paradise and Hell, and Allah enjoined upon him fifty prayers, then reduced it to five, as an act of mercy and kindness towards His servants. In this is a strong indication of the greatness and virtue of the prayers. Then he came back down to Bayt Al-Maqdis, and the Prophets came down with him and he led them in prayer there when the time for prayer came. It may have been the dawn prayer of that day. Some people claim that he led them in prayer in heaven, but the reports seem to say that it was in Bayt Al-Maqdis. In some reports it says that it happened when he first entered (i.e., before ascending into the heavens), but it is more likely that it was after he came back, because when he passed by them in the places in the heavens, he asked Jibril about them, one by one, and Jibril told him about them. This is more appropriate, because he was first required to come before the Divine Presence, so that what Allah willed could be enjoined upon him and his Ummah. When the matter for which he was required had been dealt with, he and his brother-Prophets gathered, and his virtue and high position in relation to them became apparent when he was asked to come forward to lead them, which was when Jibril indicated to him that he should do so. Then he came out of Bayt Al-Maqdis and rode on Al-Buraq back to Makkah in the darkness of the night. And Allah knows best. As for his being presented with the vessels containing milk and honey, or milk and wine, or milk and water, or all of these, some reports say that this happened in Bayt Al-Maqdis, and others say that it happened in the heavens. It is possible that it happened in both places, because it is like offering food or drink to a guest when he arrives, and Allah knows best. The Prophet was taken on the Night Journey with body and soul, he was awake, not asleep. The evidence for this is the Ayah:
سُبْحَانَ الَّذِى أَسْرَى بِعَبْدِهِ لَيْلاً مِّنَ الْمَسْجِدِ الْحَرَامِ إِلَى الْمَسْجِدِ الاٌّقْصَى الَّذِى بَارَكْنَا حَوْلَهُ
(Glorified (and Exalted) be He (Allah) Who took His servant for a Journey by Night from Al-Masjid Al-Haram to Al-Masjid Al-Aqsa, the neighborhood whereof We have blessed,) The words "Subhan Allah" (Glorified and exalted be Allah) are spoken in the case of serious matters. If it had been a dream, it would have been a significant matter and would not have been so astounding; the disbelievers of the Quraysh would not have hastened to label him a liar and the group of people who had become Muslims would not have deserted the faith. The word `Abd (servant) refers to both soul and body. Allah says:
أَسْرَى بِعَبْدِهِ لَيْلاً
(took His servant for a Journey by Night) and:
وَمَا جَعَلْنَا الرُّءْيَا الَّتِى أَرَيْنَـكَ إِلاَّ فِتْنَةً لِّلنَّاسِ
(And We made not the vision which we showed you but a trial for mankind) 17:60 Ibn `Abbas said: "This is the vision that the Messenger of Allah ﷺ saw with his own eyes during the Journey by Night, and the cursed tree is the tree of Zaqqum." This was recorded by Al-Bukhari. Allah said:
مَا زَاغَ الْبَصَرُ وَمَا طَغَى
(The sight (of Prophet Muhammad ﷺ) turned not aside (right or left), nor it transgressed beyond the limit (ordained for it))(53:17) Sight (Al-Basr) is a physical faculty, not a spiritual one, and he was carried on Al-Buraq, a shining white animal. This too indicates a physical journey, because the soul does not need a means of transportation of this nature. And Allah knows best.
An Interesting Story
In his book Dala'il An-Nubuwwah, Al-Hafiz Abu Nu`aym Al-Isbahani recorded via Muhammad bin `Umar Al-Waqidi who said: Malik bin Abi Ar-Rijjal told me from `Amr bin `Abdullah that Muhammad bin Ka`b Al-Qurazi said: "The Messenger of Allah ﷺ sent Dihyah bin Khalifah to Caesar." He mentioned how he came to him, and described an incident that showed how wise Caesar was. He sent for the Arab merchants who were in Syria and Abu Sufyan Sakhr bin Harb and his companions were brought to him. He asked them the well-known questions that were recorded by Al-Bukhari and Muslim, as we shall discuss below, and Abu Sufyan tried hard to give the impression that this was an insignificant issue. The narrator said that Abu Sufyan later said: "By Allah, nothing stopped me from saying something to Heraclius to make him despise Muhammad but the fact that I did not want to tell a lie that would later be found out, and he would never believe me again after that. Then I told him about the night on which he was taken on the Night Journey. I said: `O King, shall I not tell you of something from which you will know that he is lying' He said, `What is it' I said: `He claims that he went out of our land, the land of Al-Haram, in one night, and came to your sanctuary in Jerusalem, then came back to us the same night, before morning came.' The Patriarch of Jerusalem was there, standing next to Caesar. The Patriarch of Jerusalem said: `I know that night.' Caesar looked at him and said, `How do you know about this' He said, `I never used to sleep at night until I closed the doors of the sanctuary. On that night I closed all the doors except for one, which I could not manage to close. I asked my workers and others who were with me to help me deal with it, but we could not move it. It was like trying to move a mountain. So I called the carpenters, and they looked at it and said: The lintel and some part of the structure has fallen onto it. We cannot move it until morning, when we will be able to see what the problem is. So I went back and left those two doors open. The next morning I went back, and saw that the stone at the corner of the sanctuary had a hole in it, and there were traces of an animal having been tethered there. I said to my companions: This door has not been closed last night except for a Prophet, who prayed last night in our sanctuary."' And he mentioned the rest of the Hadith. In his book At-Tanwir fi Mawlid As-Siraj Al-Munir, Al-Hafiz Abu Al-Khattab `Umar bin Dihyah mentioned the Hadith of the Isra' narrated from Anas, and spoke well about it, then he said: "The reports of the Hadith of the Isra' reach the level of Mutawatir. They were narrated from `Umar bin Al-Khattab, `Ali, Ibn Mas`ud, Abu Dharr, Malik bin Sa`sa`ah, Abu Hurayrah, Abu Sa`id, Ibn `Abbas, Shaddad bin Aws, Ubayy bin Ka`b, `Abdur-Rahman bin Qarat, Abu Habbah Al-Ansari, Abu Layla Al-Ansari, `Abdullah bin `Amr, Jabir, Hudhayfah, Buraydah, Abu Ayyub, Abu Umamah, Samurah bin Jundub, Abu Al-Hamra', Suhayb Ar-Rumi, Umm Hani', and `A'ishah and `Asma', the daughters of Abu Bakr As-Siddiq, may Allah be pleased with them all. Some of them narrated the incident at length, and others narrated it more briefly, as was reported in the Musnad collections. Even though some reports do not fulfill the conditions of Sahih, nevertheless the Muslims agreed unanimously on the fact that the Isra' happened, and it was rejected only by the heretics and apostates.
يُرِيدُونَ لِيُطْفِئُواْ نُورَ اللَّهِ بِأَفْوَهِهِمْ وَاللَّهُ مُتِمُّ نُورِهِ وَلَوْ كَرِهَ الْكَـفِرُونَ
(They intend to put out the Light of Allah with their mouths. But Allah will bring His Light to perfection even though the disbelievers hate (it).) (61:8).
Allah khẳng định sự Tối Cao và Quang Vinh của Ngài, Ngài khẳng định Ngài là Đấng Toàn Năng và quyền năng của Ngài là vô song. Ngài khẳng định chính Ngài đã đưa người bề tôi của Ngài - Muhammad - bằng cả linh hồn và thể xác của Người lúc Người vẫn còn tỉnh táo và có ý thức đi dạ hành trong đêm từ Masjid Al-Haram (ở Makkah) đến Masjid Al-Aqsa (ngôi đền Al-Maqdis - tại Jerusalem, Palestine) nơi mà Ngài đã ban phúc lành xung quanh nó với đất đai, vườn tược và hoa màu cùng với những ngôi nhà của các vị Nabi; mục đích cho sự việc đó là Ngài muốn để Người - Muhammad thấy một số dấu hiệu chứng minh quyền năng của Ngài. Quả thật, Ngài là Đấng hằng nghe, không có bất cứ điều gì nằm ngoài tầm nghe của Ngài, Ngài là Đấng hằng thấy, không có bất cứ điều gì nằm ngoài tầm nhìn của Ngài.
Nagpawalang-kapintasan si Allāh – kaluwalhatian sa Kanya – at nagpakadakila Siya dahil sa kakayahan Niya sa anumang hindi nakakaya ng isang iba pa sa Kanya. Si Allāh ang nagpalakbay sa Lingkod Niyang si Muḥammad – ang basbas at ang pagbati ng kapayapaan ay sumakanya – sa kaluluwa at katawan habang gising sa isang bahagi ng gabi mula sa Masjid na Pinakababanal [sa Makkah] patungo sa Masjid ng Jerusalem, na pinagpala Niya ang palibot nito sa pamamagitan ng mga bunga at mga pananim at mga tahanan ng mga propeta – sumakanila ang pagbati ng kapayapaan – upang makita niya ang ilan sa mga tanda Niya na nagpapatunay sa kakayahan Niya – kaluwalhatian sa Kanya. Tunay na Siya ay ang Madinigin kaya walang nakakukubli sa Kanya na isang naririnig, ang Nakakikita kaya walang nakakukubli sa Kanya na isang nakikita.
Gloria ad Allāh, L'Altissimo, glorificato per le Sua capacità di compiere ciò che nessuno può compiere. Colui che ha trasportato il Suo suddito Muħammed, pace e benedizione di Allāh su di lui, anima e corpo, sveglio, durante una parte della notte, dalla Sacra Moschea alla Moschea di Bait Al-Maǭdes, i cui dintorni benedimmo con frutti e vegetazione, e con le dimore dei profeti, pace a loro, affinché egli vedesse alcuni segni che mostrano la Potenza di Allāh, gloria Sua: In verità Lui è l'Ascoltatore, non vi è nulla che non possa ascoltare; il Vedente, non vi è nulla che non possa vedere.
TA (Allah) đã ban cho Musa (Moses - Môi-sê) Kinh Tawrah, TA dùng Nó làm nguồn chỉ đạo cho dân chúng Isra-el; và TA đã phán truyền với dân chúng Isra-el: các ngươi chớ nhận lấy ai (vật) ngoài TA làm đấng để các ngươi trông cậy và phó thác mà các ngươi chỉ trông cậy và phó thác một mình TA thôi.
Nagbigay Kami kay Moises – sumakanya ang pagbati ng kapayapaan – ng Torah at gumawa Kami niyon bilang tagapatnubay at bilang tagagabay para sa mga anak ni Israel. Nagsabi Kami sa mga anak ni Israel: "Huwag kayong gumawa ng iba pa sa Akin bilang pinananaligang ipinagkakatiwala ninyo roon ang mga nauukol sa inyo, bagkus manalig kayo sa Akin lamang."
Musa and how He was given the Tawrah
When Allah mentions how He took His servant Muhammad ﷺ, on the Journey by Night, He follows it by mentioning Musa, His servant and Messenger who also spoke with Him. Allah often mentions Muhammad ﷺ and Musa (AH.) together, may the peace and blessings of Allah be upon them both, and he mentions the Tawrah and the Qur'an together. So after mentioning the Isra', He says:
وَءَاتَيْنَآ مُوسَى الْكِتَـبَ
(And We gave Musa the Scripture), meaning the Tawrah.
وَجَعَلْنَاهُ
(and made it), meaning the Scripture,
هُدًى
(a guidance), meaning a guide,
لِّبَنِى إِسْرَءِيلَ أَلاَّ تَتَّخِذُواْ
(for the Children of Israel (saying): "Take none...") means, lest they should take,
مِن دُونِى وَكِيلاً
("... other than Me as (your) Wakil") means, `you have no protector, supporter or god besides Me,' because Allah revealed to every Prophet that he should worship Him alone with no partner or associate. Then Allah says:
ذُرِّيَّةَ مَنْ حَمَلْنَا مَعَ نُوحٍ
(O offspring of those whom We carried (in the ship) with Nuh) by addressing the descendants of those who were carried in the ship with Nuh there is a reminder of the blessings, as if Allah is saying: `O descendants of those whom We saved and carried in the ship with Nuh, follow in the footsteps of your father,
إِنَّهُ كَانَ عَبْدًا شَكُورًا
(Verily, he was a grateful servant). `Remember the blessing I have granted you by sending Muhammad ﷺ.' Imam Ahmad reported that Anas bin Malik said: "The Messenger of Allah ﷺ said:
«إِنَّ اللهَ لَيَرْضَى عَنِ الْعَبْدِ أَنْ يَأْكُلَ الْأَكْلَةَ أَوْ يَشْرَبَ الشَّرْبَةَ فَيَحْمَدَ اللهَ عَلَيْهَا»
(Allah will be pleased with His servant if, when he eats something or drinks something, he praises Allah for it.)" This was also recorded by Muslim, At-Tirmidhi and An-Nasa'i. Malik said about Zayd bin Aslam: "He used to praise Allah in all circumstances." In this context, Al-Bukhari mentioned the Hadith of Abu Zar`ah narrating from Abu Hurayrah, who said that the Prophet said:
«أَنَا سَيِّدُ وَلَدِ آدَمَ يَوْمَ الْقِيَامَة»
(I will be the leader of the sons of Adam on the Day of Resurrection...) He quoted the Hadith at length, and in the Hadith, the Prophet said:
«فَيَأْتُونَ نُوحًا فَيَقُولُونَ: يَا نُوحُ إِنَّكَ أَنْتَ أَوَّلُ الرُّسُلِ إِلَى أَهْلِ الْأَرْضِ، وَقَدْ سَمَّاكَ اللهُ عَبْدًا شَكُورًا، فَاشْفَعْ لَنَا إِلَى رَبِّك»
(They will come to Nuh and will say, `O Nuh, you were the first of the Messengers sent to the people of earth, and Allah called you grateful servant, so intercede for us with your Lord.') And he quoted the Hadith in full.
E concedemmo a Mūsā, pace a lui, la Torāh, e la rendemmo Guida e Illuminazione per i Figli di Isrāīl; e dicemmo ai Figli di Isrāīl: "Non prendete un tutore all'infuori di Me a cui affidare i vostri affari; piuttosto affidatevi a Me solo"
Kami telah memberikan pada Musa -'alaihissalām- Kitab Taurat yang Kami jadikan sebagai hidayah dan petunjuk bagi Bani Israil sembari Kami mengambil janji dari mereka dengan mengatakan, "Janganlah mengambil pelindung selain Aku dengan menyerahkan urusan kalian padanya, namun berserah dirilah kalian sepenuhnya hanya kepada-Ku."
Nous avons révélé la Torah à Moïse et avons fait en sorte que ce Livre guide et oriente les Israélites à qui Nous avons dit: Ne prenez pas en dehors de Moi un garant à qui vous déléguez vos affaires, remettez-vous en plutôt à Moi Seul.
I Musau smo dali Tevrat, učinivši ga uputom za Israelićane. Rekli smo im: "Osim Mene zaštitinika ne tražite, nekoga na koga ćete se oslanjati u svemu što radite."
I gave Moses (peace be upon him) the Torah and I made it a guide and manual for the Israelites. I said to the Israelites: Do not take besides me any guardian to whom you entrust your affairs. Rather, place your reliance in Me alone.
Le revelé a Moisés u la Torá, e hice que fuera una guía y un manual para el pueblo de Israel. Les dije: “No tomen a ningún protector fuera de Mí a quien confíen sus asuntos. Depositen su confianza solo en Mí”.
Biz, Musa -aleyhisselam-'a Tevrat'ı verdik ve onu İsrailoğulları'na hidayet edici ve rehber kıldık. Ve İsrailoğulları'na şöyle dedik: "İşlerinizi kendisine havale ederek benden başkasını vekil edinmeyin. Bilakis sadece bana tevekkül ediniz."
"Dan Kami berikan kepada Musa Kitab (Taurat), dan Kami jadikan Kitab Taurat itu petunjuk bagi Bani Isra`il (dengan Fir-man), 'Janganlah kamu mengambil penolong selain Aku. (Yaitu) anak cucu dari orang-orang yang Kami bawa bersama-sama Nuh. Sesungguhnya dia adalah hamba (Allah) yang banyak bersyukur.' Dan telah Kami tetapkan terhadap Bani Isra`il dalam Kitab itu, 'Sesungguhnya kamu akan membuat kerusakan di muka bumi ini dua kali, dan pasti kamu akan menyombongkan diri dengan kesom-bongan yang besar.' Apabila datang saat hukuman bagi (kejaha-tan) pertama dari kedua (kejahatan) itu, maka Kami datangkan kepadamu hamba-hamba Kami yang mempunyai kekuatan yang besar, lalu mereka merajalela di kampung-kampung, dan itulah ketetapan yang pasti terlaksana. Kemudian Kami berikan kepada-mu giliran untuk mengalahkan mereka kembali, dan Kami memban-tumu dengan harta kekayaan dan anak-anak, dan Kami jadikan kamu kelompok yang lebih besar. Jika kamu berbuat baik, (berarti) kamu berbuat baik bagi dirimu sendiri, dan jika kamu berbuat ja-hat, maka (kejahatan) itu bagi dirimu sendiri, dan apabila datang saat hukuman bagi (kejahatan) yang kedua, (maka Kami datang-kan orang-orang lain) untuk menyuramkan muka-muka kamu, dan agar mereka masuk ke dalam masjid, sebagaimana musuh-musuhmu memasukinya pada kali pertama dan untuk membinasa-kan sehabis-habisnya apa saja yang mereka kuasai. Mudah-mudah-an Rabbmu akan melimpahkan rahmat(Nya) kepadamu; dan sekira-nya kamu kembali kepada (kedurhakaan), niscaya Kami kembali (mengazabmu), dan Kami jadikan Neraka Jahanam penjara bagi orang-orang kafir." (Al-Isra`: 2-8).
(2) Seringkali Allah Yang Maha Pencipta menghubungkan antara kenabian Muhammad dengan kenabian Musa, kitab dan syariat mereka berdua. Karena kitab keduanya adalah sebaik-baik kitab, syariat mereka merupakan syariat yang paling sempurna, dan kenabian mereka adalah (tingkat) kenabian yang tertinggi serta para pengikut mereka adalah bagian terbesar kaum Mukminin. Oleh karenanya, Allah berfirman, ﴾ وَءَاتَيۡنَا مُوسَى ٱلۡكِتَٰبَ ﴿ "Dan Kami berikan kepada Musa Kitab," yaitu Taurat. ﴾ وَجَعَلۡنَٰهُ هُدٗى لِّبَنِيٓ إِسۡرَٰٓءِيلَ ﴿ "Dan Kami jadi-kan kitab Taurat itu petunjuk bagi Bani Isra`il," yang bisa mereka jadi-kan petunjuk dari dalam kegelapan kebodohan menuju keilmuan tentang kebenaran (dengan berfirman), ﴾ أَلَّا تَتَّخِذُواْ مِن دُونِي وَكِيلٗا ﴿ "Jangan-lah kamu mengambil penolong selain Aku," maksudnya Kami telah katakan hal itu kepada mereka. Dan untuk tujuan itu pula, Kami telah menurunkan al-Kitab (Taurat). (Yaitu) supaya mereka ber-ibadah hanya kepada Allah, kembali kepadaNya, menjadikanNya sebagai satu-satunya Penolong dan Pengatur, baik dalam urusan agama ataupun perkara duniawi mereka, serta tidak bergantung kepada selainNya dari makhluk yang tidak memiliki sesuatu pun (kekuasaan) dan tidak bisa memberi manfaat sedikit pun bagi mereka.
(3) ﴾ ذُرِّيَّةَ مَنۡ حَمَلۡنَا مَعَ نُوحٍۚ ﴿ "(Yaitu) anak cucu dari orang-orang yang Kami bawa bersama-sama Nuh," maksudnya "Wahai anak cucu dari orang-orang yang telah Kami beri anugerah dan Kami angkut ber-sama Nuh." ﴾ إِنَّهُۥ كَانَ عَبۡدٗا شَكُورٗا ﴿ "Sesungguhnya dia adalah hamba (Allah) yang banyak bersyukur," pada ayat ini terkandung keterangan pemu-liaan terhadap Nabi Nuh عليه السلام yang berbentuk pujian, lantaran be-liau telah menjalankan kewajibannya untuk bersyukur kepada Allah dan telah menyandang sifat tersebut. (Di dalamnya juga terkandung) anjuran bagi keturunannya untuk menapaki jalan hidup dengan mengaca kepada beliau dalam bersyukur (kepada Allah), serta (pe-rintah) supaya mereka selalu mengingat nikmat-nikmat Allah bagi mereka tatkala Allah menjadikan mereka tetap survive dan menem-patkan mereka di bumi sebagai khalifah serta menenggelamkan selain mereka, (kaum yang tidak beriman).
(4) ﴾ وَقَضَيۡنَآ إِلَىٰ بَنِيٓ إِسۡرَٰٓءِيلَ ﴿ "Dan telah Kami tetapkan terhadap Bani Isra`il," maksudnya sudah berlalu (ketetapan) Kami, telah Kami pe-rintahkan mereka, dan Kami beritahukan dalam kitab mereka, bah-wasanya pasti timbul pada mereka tindakan pengrusakan di bumi dua kali dengan perbuatan maksiat, pengingkaran nikmat, tinggi hati dan arogan di bumi, bahwa bila telah berlangsung salah satu dari kedua kerusakan itu, maka Allah akan menjadikan musuh berkuasa atas mereka dan menyiksa mereka. Ini merupakan peringat-an dan ancaman supaya mereka kembali dan ingat kepada Allah.
(5) ﴾ فَإِذَا جَآءَ وَعۡدُ أُولَىٰهُمَا ﴿ "Maka apabila datang saat hukuman bagi (ke-jahatan) pertama dari kedua (kejahatan) itu," kerusakan pertama dari dua kerusakan yang akan mereka perbuat. Maksudnya, jika telah terjadi kerusakan (pertama) dari mereka, maka ﴾ بَعَثۡنَا عَلَيۡكُمۡ ﴿ "Kami datangkan kepadamu," kedatangan ketetapan takdir, dan Kami akan menguasakan (musuh-musuh) atas kalian yang merupakan ketetapan kauni dan sebagai pembalasan, ﴾ عِبَادٗا لَّنَآ أُوْلِي بَأۡسٖ شَدِيدٖ ﴿ "hamba-hamba Ka-mi yang mempunyai kekuatan besar," yaitu orang-orang yang memiliki keberanian, jumlah personel yang banyak dan kekuatan (yang penuh). Lalu Allah akan memenangkan mereka atas kalian. Mereka akan membunuhi kalian, menawan anak-anak kalian, dan merampasi kekayaan-kekayaan kalian serta merajalela ﴾ خِلَٰلَ ٱلدِّيَارِۚ ﴿ "di kampung-kampung," menerjang kampung-kampung. Mereka juga akan mene-robos ke Masjidil Haram dan merusaknya. ﴾ وَكَانَ وَعۡدٗا مَّفۡعُولٗا ﴿ "Dan itu-lah ketetapan yang pasti terlaksana," yang pasti akan terjadi karena adanya faktor penyebab dari mereka.
Para ahli tafsir berbeda pendapat tentang penentuan siapakah mereka yang diberi kekuasaan (mengalahkan Bani Isra`il). Hanya saja, para ulama itu bersepakat bahwasanya mereka adalah kaum kuffar, bisa jadi dari penduduk Irak, Jazirah Arab atau selain mereka. Allah akan memberikan kekuasaan pada kaum itu atas Bani Isra`il, di kala telah merebak kemaksiatan di tengah-tengah Bani Isra`il dan meninggalkan banyak aturan syariat Allah dan melampaui batas di atas bumi.
(6) ﴾ ثُمَّ رَدَدۡنَا لَكُمُ ٱلۡكَرَّةَ عَلَيۡهِمۡ ﴿ "Kemudian Kami berikan kepadamu giliran untuk mengalahkan mereka kembali," yaitu atas orang-orang yang telah diberi keleluasaan untuk menguasai kalian. Kemudian kalian sanggup mengusir mereka dari kampung-kampung halaman. ﴾ وَأَمۡدَدۡنَٰكُم بِأَمۡوَٰلٖ وَبَنِينَ ﴿ "Dan Kami membantumu dengan harta kekayaan dan anak-anak," maksudnya Kami memperbanyak kucuran rizki dan jumlah kalian, serta Kami besarkan kekuatan kalian (untuk menga-lahkan) mereka, ﴾ وَجَعَلۡنَٰكُمۡ أَكۡثَرَ نَفِيرًا ﴿ "dan Kami jadikan kamu kelompok yang lebih besar," daripada mereka dengan sebab perbuatan baik dan ketundukan kalian kepada Allah تعالى.
(7) ﴾ إِنۡ أَحۡسَنتُمۡ أَحۡسَنتُمۡ لِأَنفُسِكُمۡۖ ﴿ "Jika kamu berbuat baik, (berarti) kamu berbuat baik bagi dirimu sendiri," karena manfaat dari perbuatan baik kalian kembali kepada kalian sendiri (bukan kepada orang lain), bahkan saat kalian masih berada di dunia, seperti yang telah kalian saksikan, berupa kemenangan kalian terhadap musuh-musuh kalian ﴾ وَإِنۡ أَسَأۡتُمۡ فَلَهَاۚ ﴿ "dan jika kamu berbuat jahat, maka (kejahatan) itu bagi diri-mu sendiri," kepada diri kalian sendirilah bahaya itu berbalik arah, sebagaimana yang telah Allah perlihatkan kepada kalian berupa penguasaan musuh atas kalian ﴾ فَإِذَا جَآءَ وَعۡدُ ٱلۡأٓخِرَةِ ﴿ "dan apabila datang saat hukuman bagi (kejahatan) yang kedua," yaitu kejadian berikutnya yang kalian kembali berbuat kerusakan di muka bumi pada waktu tersebut, maka Allah akan memberikan kekuasaan musuh-musuh atas kalian juga. ﴾ لِيَسُـُٔواْ وُجُوهَكُمۡ ﴿ "(Kami datangkan orang-orang lain) untuk menyuramkan muka-muka kamu," melalui kemenangan mereka atas kalian dan keberhasilan menawan kalian.
﴾ وَلِيَدۡخُلُواْ ٱلۡمَسۡجِدَ كَمَا دَخَلُوهُ أَوَّلَ مَرَّةٖ ﴿ "Supaya mereka masuk ke dalam Masjidil Haram sebagaimana mereka dahulu pernah masuk untuk yang pertama kalinya," masjid yang dimaksudkan dalam ayat adalah mas-jid Baitul Maqdis ﴾ وَلِيُتَبِّرُواْ ﴿ "dan untuk membinasakan," meruntuhkan dan menghancurkan ﴾ مَا عَلَوۡاْ ﴿ "apa saja yang mereka kuasai," atas ke-kuasaan yang mereka pegangi ﴾ ت َ ت ْ ب ِ ي ْ ر ً ا ﴿ "sehabis-habisnya," maka mereka akan menghacurkan rumah-rumah, masjid-masjid serta ladang-ladang kalian.
(8) ﴾ عَسَىٰ رَبُّكُمۡ أَن يَرۡحَمَكُمۡۚ ﴿ "Mudah-mudahan Rabbmu akan melimpahkan rahmat(Nya) kepadamu," kemudian Allah membalikkan kemenangan bagi kalian terhadap mereka.
Lantas Allah merahmati mereka dan memberikan negeri bagi mereka disertai ancaman terhadap mereka bila berbuat maksiat-maksiat, seraya berfirman, ﴾ وَإِنۡ عُدتُّمۡ ﴿ "Dan sekiranya kamu kembali kepada (kedurhakaan)," mengulang berbuat kerusakan di muka bumi, ﴾ عُدۡنَاۚ ﴿ "niscaya Kami kembali," mengazab kalian. Ternyata mereka kembali melakukan kerusakan di muka bumi, maka Allah (meng-hukum mereka dengan) menjadikan RasulNya, Muhammad ber-kuasa atas mereka. Allah membalas mereka lewat beliau. Ini adalah balasan mereka di dunia. Adapun siksa Allah bagi mereka di akhi-rat lebih dahsyat dan menghinakan. Oleh karena itu, Allah berfirman selanjutnya, ﴾ وَجَعَلۡنَا جَهَنَّمَ لِلۡكَٰفِرِينَ حَصِيرًا ﴿ "Dan Kami jadikan Neraka Jahanam penjara bagi orang-orang kafir," mereka akan masuk dan menghuni-nya, tidak akan pernah keluar dari tempat itu selama-lamanya.
Dalam ayat-ayat ini terdapat peringatan bagi umat Islam dari perbuatan maksiat, supaya mereka tidak tertimpa oleh siksaan yang telah menimpa Bani Isra`il. Ketetapan Allah hanyalah satu, dan tidak akan dirubah-rubah atau direvisi. Orang yang mau mencermati penguasaan kaum kuffar dan tindak kesewenangan mereka terhadap kaum Muslimin, tentu akan mengetahui (kesimpulan) bahwasanya itu semua sebagai hukuman bagi mereka disebabkan dosa-dosa kaum Muslimin itu sendiri. Apabila kaum Muslimin kembali me-laksanakan Kitabullah dan Sunnah RasulNya, niscaya Allah akan menjadikan mereka pengendali kekuasaan di muka bumi, dan Dia akan memberikan pertolongan kepada mereka terhadap musuh-musuhnya.
2- Biz, Mûsâ’ya Kitabı verdik ve onu İsrailoğulları için bir hidâyet kaynağı kılıp (onlara dedik ki): “Benden başka güvenip dayanacak hiçbir (ilah) edinmeyin.”
3- Ey Nûh ile beraber (kurtarıp gemide) taşıdıklarınızın soyundan gelenler! Şüphesiz o, çok şükreden bir kuldu.
4- Biz o Kitapta İsrailoğullarına şu hükmü bildirdik:“Siz yeryüzünde iki defa fesat çıkaracak ve gerçekten büyük zorbalıklar yapacaksınız.”
5- Bu iki (fesattan) birincisinin vakti gelince üzerinize çok güçlü kullarımızı gönderdik de onlar evlerin içine varıncaya kadar her yeri didik didik ettiler. Bu, yerine getirilmesi kaçınılmaz bir vaat idi.
6- Sonra onlara karşı size tekrar üstünlük verdik, mallarla ve oğullarla sizi güçlendirdik ve sayıca sizi daha üstün kıldık.
7- Eğer iyilik ederseniz kendi yararınıza iyilik etmiş olursunuz. Kötülük ederseniz de kendi zararınıza etmiş olursunuz. Nihayet (iki fesattan) sonuncusunun vakti gelince kederiniz yüzünüzden belli olsun, daha önce girdikleri gibi Mescide tekrar girsinler ve üstünlük sağlayıp ele geçirdikleri her şeyi mahvetsinler diye (onları yine üstünüze saldık).
8- Olur ki Rabbiniz size merhamet eder. Ama eğer (yine fesada) dönerseniz, biz de (ceza vermeye) döneriz. Biz, cehennemi kâfirlere bir zindan yaptık.
2. Her şeyi yoktan var eden Allah, Muhammed sallallahu aleyhi ve sellem’in peygamberliği ile Musa aleyhisselam’ın peygamberliğini, onların kitabları ile şeriatlerini çoğu kere bir arada zikretmektedir. Çünkü onlara verilen Kitaplar, ilâhi kitapların en büyüğü, onların şeriatleri şeriatlerin en mükemmeli, onların risalet ve nübüvvetleri de nübüvvetlerin en yücesidir. Ayrıca onlara tâbi olanlar da mü’minlerin büyük çoğunluğunu teşkil etmektedir. Bundan dolayı Yüce Allah burada şöyle buyurmaktadır:“Biz Mûsâ’ya Kitabı” yani Tevrat’ı “verdik ve onu İsrailoğulları için” cahilliğin karanlıklarında hakkı bilmeye götüren yola ulaşacakları “bir hidâyet kaynağı kılıp (onlara dedik ki): “Benden başka güvenip dayanacak hiçbir (ilah) edinmeyin.” Yani biz, onlara bu Kitab’ı yalnızca Allah’a ibadet etsinler, O’na yönelsinler, din ve dünya işlerinin idarecisi ve vekili olarak yalnızca O’nu görsünler, hiçbir şeye sahip olmayan ve kendilerine bile hiçbir fayda sağlayamayan yaratılmışlara bel bağlamasınlar diye indirdik.
3. “Ey Nûh ile beraber (kurtarıp gemide) taşıdıklarınızın soyundan gelenler!” Yani ey kendilerine lütuf ve ihsanda bulunup da Nûh ile birlikte gemide taşıdığımız kimselerin soyundan gelenler! “Şüphesiz o, çok şükreden bir kuldu.” Bu buyrukta Nuh aleyhisselam’ın Allah’a şükrün gereğini yerine getiren, bu sıfatla donanmış biri olduğuna apaçık bir delil ve bundan dolayı ona övgü vardır. Ayrıca onun soyundan gelenlere de şükür konusunda ona uymaları teşvik edilmekte, Yüce Allah’ın üzerlerindeki nimetini hatırlamaları istenmektedir. Çünkü O, onları hayatta bırakıp yeryüzünde halef kılmış ve onların dışında kalanları ise suda boğmuştu.
4. “Biz o Kitapta İsrailoğullarına şu hükmü bildirdik…” Yani daha önceden onlara kitaplarında şu gerçeği haber vermiştik: Onlar, çeşitli günahlar işlemek, Allah’ın nimetlerine karşı nankörlük etmek, yeryüzünde büyüklük taslamayıp zorbalık etmek suretiyle yurtlarında iki defa fesat çıkaracaklardır. Bu fesatlardan birisini yaptıkları zaman Yüce Allah, onlara düşmanlarını musallat edecek ve onlardan intikam alacaktır. Bu, belki döner de ibret alırlar diye onlar için bir sakındırma ve bir uyarı idi.
5. “Bu iki (fesattan) birincisinin vakti gelince” yani fesat çıkaracakları iki kereden birincisinin vakti gelip sözü edilen bu fesadı işlediklerinde “üzerinize çok güçlü kullarımızı gönderdik.” Oldukça cesur, sayıları ve teçhizatı pek çok olan kullarımızı, kaderimizin gereği ve yaptıklarınızın cezası olmak üzere sizlere musallat kıldık. Allah, onları size muzaffer kıldı ve onlar sizi öldürdüler. Çoluk çocuğunuzu esir alıp mallarınızı talan ettiler. Hatta “onlar evlerin içine varıncaya kadar her yeri didik didik ettiler” Evlerin içlerine kadar girdiler, sizin saygı duyulması gereken Mescidinize bile girip orayı tahrip ettiler. “Bu, yerine getirilmesi kaçınılmaz bir vaad idi.” Onu gerektiren sebebi işlemeleri dolayısıyla gerçekleşmesi kaçınılmazdı. İsrailoğullarına musallat kılınan bu kimselerin kim olduğu hususunda müfessirler arasında görüş ayrılığı vardır. Ancak bunların kâfir bir topluluk olduğunu ittifakla kabul ederler. Bunlar ya Irak, ya Mezopotamya ahalisinden idiler ya da başkaları idi. İsrailoğullarının günahları çoğalınca, şeriatlerinin bir çoğunu terk edip yeryüzünde azgınlık edince Allah, bunları İsrailoğullarına musallat kılmıştı.
6. “Sonra onlara” size musallat kılınan bu kimselere “karşı size tekrar üstünlük verdik.” siz de onları yurtlarınızdan sürüp uzaklaştırdınız. “mallarla ve oğullarla sizi güçlendirdik.” Rızıklarınızı da sayınızı da çoğalttık. Onlara karşı sizi güçlendirdik. “ve sayıca sizi” onlara göre “daha üstün kıldık.” Bu ise sizin iyi davranışlarınız ve Allah’a itaatle boyun eğmeniz dolayısıyla olmuştu.
7. “Eğer iyilik ederseniz kendi yararınıza iyilik etmiş olursunuz.” Çünkü bunun faydası sizedir. Hatta dünyada bile bu böyledir. Nitekim düşmanlarınıza karşı muzaffer oluşunuzda da bunu görmüş bulunuyorsunuz. “Kötülük ederseniz de kendi zararınıza etmiş olursunuz.” Bunun da zararı size aittir. Nitekim Yüce Allah düşmanlarınızı size musallat kılmak suretiyle bunu size göstermiştir. “Nihayet (iki fesattan) sonuncusunun” yeryüzünde fesat çıkartacağınız diğer fesadın “vakti gelince” yine düşmanlarınızı size musallat kıldık. Size karşı zafer kazanmaları ve sizi esir almaları sebebiyle “kederiniz yüzünüzden belli olsun, daha önce girdikleri gibi Mescide” yani Beytü’l-Makdis’e “tekrar girsinler ve üstünlük sağlayıp ele geçirdikleri her şeyi mahvetsinler” tahrip etsinler ve evlerinizi de mescidlerinizi de tarlalarınızı da yıkıp dağıtsınlar “diye” bunu yaptık.
8. “Olur ki Rabbiniz size merhamet eder.” ve böylelikle sizi onlara karşı muzaffer kılar. Nitekim Yüce Allah onlara merhamet etmiş ve tekrar onlara üstünlük vermiştir. Ancak masiyet işlemelerine karşı da onları tehdit ederek:“Ama eğer” yeryüzünde fesat çıkarmaya “dönerseniz, biz de” sizi cezalandırmaya “döneriz.” buyurmuştur. Onlar ise fesat çıkarmaya geri döndüler, Yüce Allah da onlara Rasûlü Muhammed sallallahu aleyhi ve sellem’i musallat kıldı. Onun vasıtasıyla Yüce Allah, onlardan intikam aldı. Bu, dünyadaki cezaları idi. Allah’ın nezdindeki ibretlik cezaları ise daha büyük ve daha ağırdır. Bundan dolayı Yüce Allah şöyle buyurmaktadır: “Biz cehennemi kâfirlere bir zindan yaptık.” Onlar, oraya girecek, orada kalacak ve ebediyen oradan çıkamayacaklardır. Bu âyet-i kerimelerde bu ümmet, masiyet işlemekten sakındırılmaktadır ki İsrailoğullarının başına gelen musibetler onların başına da gelmesin. Zira Yüce Allah’ın kanunu birdir ve onda herhangi bir değişiklik olmaz. Kâfir ve zalimlerin müslümanlara musallat olmasını dikkatle inceleyen bir kimse bunun, günahlarından ötürü onlara bir ceza olmak üzere gerçekleştiğini anlar. Diğer taraftan müslümanlar, Yüce Allah’ın Kitabını ve Rasûlünün sünnetini uyguladıklarında Allah, yeryüzünde onlara imkân ve iktidar vermiş ve onları düşmanlarına karşı muzaffer kılmıştır.
Eres descendiente de aquellos a quienes Yo había favorecido con la salvación junto con Noé u evitando que se ahogaran en el diluvio. Recuerden este favor y agradezcan a Al-lah adorándolo solo a Él. Sigan el ejemplo de Noé, puesto que él fue muy agradecido con Al-lah.
Kalian (Bani Israil) berasal dari keturunan orang-orang yang Kami limpahkan kepada mereka nikmat keselamatan bersama Nuh -'alaihissalām- dari azab tenggelam dalam badai gelombang. Sebab itu, ingatlah selalu nikmat keselamatan ini dan bersyukurlah kepada Allah -Ta'ālā- atasnya dengan cara memurnikan ibadah dan ketaatan hanya kepada-Nya, serta teladanilah sikap Nuh yang senantiasa banyak bersyukur kepada Allah -Ta'ālā-.
The implication of the above-mentioned event was that the Children of Israel, the Jews, were deposed from the position of the ‘bearers of the Scriptures’ in favour of the Children of Ishmael (Banu Isma‘il). This event took place in accordance with the way of God, who has always chosen a particular group for the declaration of the truth. This is the greatest honour one can have in this world. However, this selection is not based on race or community. A group is entitled to this honour only if it is able to demonstrate the necessary competence. The moment its competence becomes questionable, it must forgo its entitlement to this honour. This happened in the case of the respective communities of Adam, Noah, Moses, and Jesus—without exception. This is the law of God, moreover, for any future community and there can be no exception to it for anyone. To qualify for this position, the chosen group must treat God as the sole guardian, (wakil), and, placing their full trust in the one and only God, should leave all their affairs to Him. When man discovers God in all His majesty and power, it is but natural that he should make God his guardian. One who attains the true realization of God will make God his everything, and will lead the life of a true believer in the present world. In order to lead such a life, man has to find God as the greatest reality, that is, the Creator and Lord of all creation. Moreover, only those who attain this status in the realization of God can properly discharge the responsibility of calling upon others to the truth. To preach the word of God, it is absolutely necessary to be completely selfless, for total concentration cannot be developed in a man unless all his hopes and fears are attached to God; God should be his everything.
“O potomci onih koje je Allah izbavio od sveopćeg potopa i sačuvao na lađi zajedno s Nuhom, pa budite svjesni ove blagodati i budite zahvalni Allahu Uzvišenom tako što ćete samo Njega obožavati i samo se Njemu pokoravati. U tome slijedite Nuha, koji je bio veoma zahvalan Allahu."
Vous êtes issus de la descendance de ceux à qui Nous avons fait la faveur de sauver en compagnie de Noé de la noyade du Déluge. Rappelez-vous donc de ce bienfait et soyez reconnaissants envers Allah en L’adorant Seul et en Lui obéissant. Prenez d’ailleurs pour exemple Noé qui était très reconnaissant envers Allah.
Siz, Allah'ın Nuh -aleyhisselam- ile beraber tufanda boğulmaktan kurtardığı kimselerin neslindensiniz. Bu nimeti hatırlayınız. Sadece Allah Teâlâ'ya ibadet ve itaat ederek şükrediniz. Ve bu hususta Nuh -aleyhisselam-'a uyunuz. Doğrusu Nuh, Allah Teâlâ'ya çokça şükrederdi.
You are from the progeny of those I had favoured with salvation together with Noah (peace be upon him) from drowning in the flood. So remember this favour and thank Allah by worshipping and following Him alone. In this, follow the example of Noah for he was very thankful of Allah.
Voi siete discendenti di coloro che Noi abbiamo colmato di grazie, salvandoli, assieme a Nūħ, pace a lui, dall'annegamento e dal diluvio: ricordate queste grazie, e ringraziate Allāh l'Altissimo adorando Lui solo con obbedienza, e seguite in ciò Nūħ: In verità, egli ringraziava molto Allāh l'Altissimo.
Các ngươi thuộc con cháu của những người mà TA (Allah) đã cứu rỗi cùng với Nuh (Noah - Nô-ê) trên chiếc thuyền trong trận đại hồng thủy. Bởi thế, các ngươi hãy ghi nhớ ân huệ này và hãy biết tạ ơn TA qua việc thờ phượng và tuân lệnh một mình TA; các ngươi hãy nói theo gương của Nuh trong sự việc đó bởi Y là một người bề tôi luôn biết ơn và cảm tạ TA.
Kayo ay inanak ng mga biniyayaan ni Allāh sa pamamagitan ng pagkaligtas kasama ka Noe – sumakanya ang pagbati ng kapayapaan – mula sa pagkalunod sa gunaw kaya magsaalaala kayo sa biyayang ito, magpasalamat kayo kay Allāh sa pamamagitan ng pagsamba sa Kanya lamang at pagtalima sa Kanya, at tumulad kayo roon kay Noe sapagkat tunay na siya noon ay madalas ang pagpapasalamat kay Allāh – pagkataas-taas Siya.
TA (Allah) đã mặc khải trong Kinh Tawrah cho dân chúng Isra-el biết rằng chắc chắn họ sẽ hành động thối nát trên trái đất hai lần và chắc chắn họ sẽ trở nên ngang tàng và bạo ngược quá mức đối với nhân loại.
Nagpabatid Kami sa mga anak ni Israel at nagpaalam Kami sa kanila sa Torah na hindi maiiwasan na may maganap mula sa kanila na isang kaguluhan sa lupa dahil sa paggawa ng mga pagsuway at kawalang-pakundangan nang dalawang ulit at talagang magpapakataas-taas nga sila sa mga tao sa pamamagitan ng kawalang-katarungan at paglabag habang mga lumalampas sa hangganan sa pagpapakataas-taas sa mga tao.
E informammo i Figli di Isrāīl e i sapienti della Torāh che avrebbero comunque portato corruzione in terra, commettendo peccati e rinnegando due volte, e che si sarebbero insuperbiti nei confronti della gente con ingiustizia e tirannia, trasgredendo ogni limite di superbia.
It was mentioned in the Tawrah that the Jews would spread Mischief twice
Allah tells us that He made a declaration to the Children of Israel in the Scripture, meaning that He had already told them in the Book which He revealed to them, that they would cause mischief on the earth twice, and would become tyrants and extremely arrogant, meaning they would become shameless oppressors of people, Allah says:
وَقَضَيْنَآ إِلَيْهِ ذَلِكَ الاٌّمْرَ أَنَّ دَابِرَ هَـؤُلآْءِ مَقْطُوعٌ مُّصْبِحِينَ
(And We made known this decree to him, that the root of those (sinners) was to be cut off in the early morning.)(15:66), meaning, We already told him about that and informed him of it.
The First Episode of Mischief caused by the Jews, and their Punishment for it
فَإِذَا جَآءَ وَعْدُ أُولَـهُمَا
(So, when the promise came for the first of the two) meaning the first of the two episodes of mischief.
بَعَثْنَا عَلَيْكُمْ عِبَادًا لَّنَآ أُوْلِى بَأْسٍ شَدِيدٍ
(We sent against you servants of Ours given to terrible warfare.) means, `We unleashed soldiers against you from among Our creatures who were given to terrible warfare,' i.e., they had great strength and weapons and power. They entered the very innermost parts of your homes, meaning they took possession of your land and invaded the very innermost parts of your homes, going between and through your houses, coming and going freely with no fear of anyone. This was the promise (completely) fulfilled. The earlier and later commentators differed over the identity of these invaders. Many Isra'iliyyat (reports from Jewish sources) were narrated about this, but I did not want to make this book too long by mentioning them, because some of them are fabricated, concocted by their heretics, and others may be true, but we have no need of them, praise be to Allah. What Allah has told us in His Book (the Qur'an) is sufficient and we have no need of what is in the other books that came before. Neither Allah nor His Messenger required us to refer to them. Allah told His Messenger that when (the Jews) committed transgression and aggression, Allah gave their enemies power over them to destroy their country and enter the innermost parts of their homes. Their humiliation and subjugation was a befitting punishment, and your Lord is never unfair or unjust to His servants. They had rebelled and killed many of the Prophets and scholars. Ibn Jarir recorded that Yahya bin Sa`id said: "I heard Sa`id bin Al-Musayyib saying: `Nebuchadnezzar conquered Ash-Sham (Greater Syria, including Palestine), destroying Jerusalem and killing them, then he came to Damascus and found blood boiling in a censer. He asked them: What is this blood They said: We found our forefathers doing this. Because of that blood, he killed seventy thousand of the believers and others, then the blood stopped boiling. This report is Sahih from Sa`id bin Al-Musayyib, and this event is well-known, as he (Nebuchadnezzar) killed their nobles and scholars, and did not leave alive anyone who knew the Tawrah by heart. He took many prisoners from the sons of the Prophets and others, and did many other things that would take too long to mention here. If we had found anything that was correct or close enough, we could have written it and reported it here. And Allah knows best. Then Allah says:
إِنْ أَحْسَنتُمْ أَحْسَنتُمْ لاًّنفُسِكُمْ وَإِنْ أَسَأْتُمْ فَلَهَا
((And We said): "If you do good, you do good for your own selves, and if you do evil (you do it) against yourselves.") As Allah says elsewhere:
مَّنْ عَمِلَ صَـلِحاً فَلِنَفْسِهِ وَمَنْ أَسَآءَ فَعَلَيْهَا
(Whosoever does a righteous good deed, it is for (the benefit of) himself; and whosoever does evil, it is against himself.) 45:15
The Second Episode of Mischief
Then Allah says:
فَإِذَا جَآءَ وَعْدُ الاٌّخِرَةِ
(Then, when the second promise came to pass,) meaning, the second episode of mischief, when your enemies came again,
لِيَسُوءُواْ وُجُوهَكُمْ
((We permitted your enemies) to disgrace your faces) meaning, to humiliate you and subdue you,
وَلِيَدْخُلُواْ الْمَسْجِدَ
(and to enter the Masjid) meaning, Bayt Al-Maqdis (Jerusalem).
كَمَا دَخَلُوهُ أَوَّلَ مَرَّةٍ
(as they had entered it before,) when they entered the very innermost parts of your homes.
وَلِيُتَبِّرُواْ
(and to destroy) wrecking and inflicting ruin upon it.
مَا عَلَوْاْ
(all that fell in their hands.) everything they could get their hands on.
تَتْبِيرًاعَسَى رَبُّكُمْ أَن يَرْحَمَكُمْ
(with utter destruction. It may be that your Lord may show mercy unto you) meaning that He may rid you of them.
وَإِنْ عُدتُّمْ عُدْنَا
(but if you return (to sins), We shall return (to Our punishment).) meaning, if you return to causing mischief,
عُدْنَا
(We shall return) means, We `will once again punish you in this world, along with the punishment and torment We save for you in the Hereafter.'
وَجَعَلْنَا جَهَنَّمَ لِلْكَـفِرِينَ حَصِيرًا
(And We have made Hell a prison Hasir for the disbelievers.) meaning, a place of permanent detention, a prison which cannot be avoided or escaped. Ibn `Abbas said, "Hasir here means a jail." Mujahid said, "They will be detained in it." Others said like- wise. Al-Hasan said, "Hasir means a bed of Fire." Qatadah said: "The Children of Israel returned to aggres- sion, so Allah sent this group against them, Muhammad ﷺ and his companions, who made them pay the Jizyah, with willing submission, and feeling themselves subdued."
Biz,Tevrat'ta işledikleri günahlar ve yapmış oldukları şımarıklık sebebiyle yeryüzünde onlardan iki defa kötülüğün vuku bulacağını, zulümle, haksızlıkla insanlara sahip oluyorsunuz ve onların üzerinde hakimiyet kurmada haddi aşıyorsunuz diye İsrailoğulları'na haber verdik ve bildirdik.
Kami telah mengabarkan pada Bani Israil dalam Kitab Taurat bahwa mereka pasti akan melakukan kerusakan di muka bumi sebanyak dua kali; berupa mengerjakan banyak maksiat dan sikap kesombongan. Bahkan mereka akan berkuasa atas manusia secara zalim dan keji, dengan berlebih-lebihan dalam menjalankan kekuasaan atas mereka.
Sequence of Verses
Verses 2 and 3 featuring the statement: (We made it guidance for the children of Bani Isra'il) exhorted the Bani Isra'il to follow and obey the Divine Law. The verses that follow warn and admonish them on their disobedience. These verses mention two events relating to the Bani Isra'il so that they serve as a lesson. Tuned to sin and disobedience, first they increased the tempo of their hostility. Allah Ta` ala set their enemies upon them. They shook them up. The Jews got the message, cut down on their mischief and gave the impression of having been corrected. But, soon after, the same lust for mischief and misdeeds overtook them. So then, Allah Ta’ ala had them punished at the hands of their enemies. The Qur'an mentions two events while history carries six like these:
1. The first event came to pass some time after the demise of Sayyidna Sulayman (علیہ السلام) ، the founder of Al-Masjid al-Aqsa, when the ruler of Baytul-maqdis became irreligious and corrupt. The ruler of Egypt attacked him and took away the gold and silver of Baytul-maqdis. But, he did not demolish the city and the Masjid.
2. The second event relates to the period nearly four hundred years after that. Some Jews settled in Baytul-maqdis started idol-worship while the rest began disputing among themselves. This ill omen prompted another ruler of Egypt to attack them which somewhat affected the city and the Masjid both. After that, their condition took a turn for the better.
3. The third event came to pass after some years when Nebuchadnezzar, the King of Babylon ransacked Baytul-maqdis. He conquered the city, looted property and took back a lot of people as prisoners of war. When he left, he had a member of the family of the former king appointed a ruler of the city as his deputy.
4. When this new king, who worshipped idols and was corrupt, rebelled against Nebuchadnezzar, he returned, killed people, destroyed property en masse and burned the city razing it to rubbles. This happened nearly four hundred and fifteen years after the construction of the Masjid. After that, the Jews went out as exiles to Babylon where they lived in disgrace for seventy years. After that, the King of Iran attacked the King of Babylon and conquered it. Then the King of Iran showed mercy to the Jewish expatriates and ordered that they should be sent back to Syria along with things looted from them. Now the Jews had repented having forsaken their habitual sins and misdeeds. When they resettled there, they restored the original structure of Al-Masjid al-Aqsa with the support of the King of Iran.
5. Then came the fifth event. When the Jews had peace and prosperity once again, the first thing they forgot was their past. They returned to the kind of evil deeds they were used to. Then, it so happened that, one hundred and seventy years before the birth of Sayyidna ` Isa (علیہ السلام) ، the king who had founded Antakiah (Antioch) attacked, killed forty thousand Jews and took with him another forty thousand as prisoners and slaves, even desecrated the Masjid though its structure remained safe. But, later, the successors of that king rendered the city and the Masjid totally denuded. Soon after this, Baytul-maqdis came under the authority of Roman kings. They put the Masjid back into shape and it was after eight years that Sayyidna ` Isa (علیہ السلام) was born.
6. Forty years after the physical ascension of Sayyidna ` Isa (علیہ السلام) ، the Jews chose to rebel against their Roman rulers. The Romans destroyed the city and the Masjid once again relegating it to what it was. The king at that time was called Titus who was neither Jewish nor Christian because long after him Constantine I was a Christian. From that time to the time of Sayyidna ` Umar ؓ ، this Masjid lay desolate until he had it reconstructed. These six events have been reported in Tafsir Bayan al-Qur'an with reference to Tafsir Haqqani.
Now, it is difficult to precisely determine as to which two out of those mentioned above are the two events mentioned by the Holy Qur’ an. But, as obvious, the events that are major and serious among these, in which the Jews were far too wicked and more seriously punished too, should be taken as the likely ones. The fourth and the sixth event seem to be fit for such application. At this point, a lengthy Hadith narrated by Sayyidna Hudhayfah ؓ ، with its chains of authority ascending to the Holy Prophet ﷺ ، has been reported in Tafsir al-Qurtubi. It also helps in determining that these two events mean the fourth and the sixth event. The translation of this lengthy Hadith is given below:
Sayyidna Hudhayfah ؓ says that he asked the Holy Prophet ﷺ if Baytul-maqdis was a great Masjid in the sight of Allah. He said that it was the most distinct house of Worship in the world, the greatest of all houses, which Allah Ta’ ala made for Sulayman (علیہ السلام) ، the son of Dawud, peace be on both, with gold, silver and precious stones like ruby and emerald. The manner in which this happened was, when Sulayman (علیہ السلام) started its construction, Allah Ta` ala made the Jinn subservient to him. The Jinn collected this gold, silver and precious stones and used them in the making of the Masjid. Sayyidna Hudhayfah ؓ ' says that he, then, asked as to where and how did all that gold, silver and precious stones go out of Baytul-Maqdis? The Holy Prophet ﷺ said: When the Bani Isra'il disobeyed Allah Ta` ala, got involved in sins and misdeeds and killed their noble prophets, Allah Ta` ala set King Nebuchadnezzar on them. He was a fire-worshipper who ruled Baytul-Maqdis for seven hundred years.
And when the Qur’ an says: فَإِذَا جَاءَ وَعْدُ أُولَاهُمَا بَعَثْنَا عَلَيْكُمْ عِبَادًا لَّنَا أُولِي بَأْسٍ شَدِيدٍ (So, when came the time appointed for the first of the two, We sent upon you some servants belonging to Us having strong aggressive power - 17:5), it means this event. The army of Nebuchadnezzar entered the Masjid of al-Quds, killed men, took women and children prisoners and carried away with him all gold, silver and everything of value belonging to Baytul-maqdis loaded on one hundred and seventy thousand vehicles. He kept the treasure in his country, Babylon and kept the children of Isra'il as his serfs and slaves for a hundred years making them do hard labor in utter disgrace.
Then Allah Ta’ ala made a king from among the kings of Persia to stand up against him. He conquered Babylon, freed the remnants of Bani Isra'il from the bondage of Nebuchadnezzar and made arrangements to have all valuables he had brought from Baytul-maqdis returned back to it. Then he sternly told the Bani Isra'il that should they, in future, return to disobedience and sin, he too will return the punishment of killing and prison back on them. This is what the verse of the Qur'an: عَسَىٰ رَبُّكُمْ أَن يَرْحَمَكُمْ ۚ وَإِنْ عُدتُّمْ عُدْنَا (May be your Lord would bestow mercy upon you. And if you do this again, We shall do that again - 17:8) means.
Later, when the Bani Isra'il had come back to Baytul-maqdis (with lost wealth and property in their possession), they went back to the life of sins and misdeeds. At that time, Allah Ta` ala set the Roman Emperor, Caesar upon them. This is what the verse: فَإِذَا جَاءَ وَعْدُ الْآخِرَةِ لِيَسُوءُوا وُجُوهَكُمْ (Later, when came the time appointed for the second, [ We sent others ] so that they spoil your faces - 17:7) means. The Roman Emperor launched a two-pronged attack, from the land and the sea. He killed many and many were those he took prisoners. Then he had all this wealth of Baytul-maqdis loaded on one hundred and seventy thousand vehicles and took it home. There he had it deposited in the Temple of Gold. This wealth is still there, and there it will remain until comes the Mahdi who would bring these back to Baytul-maqdis on one hundred and seventy thousand boats and it will be at this place that Allah Ta’ ala will assemble everyone, former and later. (Lengthy Hadith as reported by al-Qurtubi in his Tafsir)
It appears in Bayan al-Qur'an, that the two events mentioned in the Qur'an refer to the disobedience of two Divine Codes of Law, first the disobedience to the Code brought by Sayyidna Musa (علیہ السلام) and, then, after the advent of Sayyidna 'Isa (علیہ السلام) the disobedience to the Code brought by him. Thus, all events described above can be considered as relevant to the first disobedience. Now that we have gone through the details of the events, we can turn to the explanation of the verses cited above.
Commentary
The outcome of the events mentioned above is that Allah Ta’ ala had decreed that the Bani Isra'il will be successful, having the best of both worlds, the material and the spiritual, as long as they continue to obey Allah. But, whenever they deviate from the dictates of Faith, they shall be put to disgrace, and that they would be subjected to punishment at the hands of enemies and disbelievers. Then, not only that the enemies will run over them destroying their lives and properties, but it would also happen that their Qiblah, their sacred Baytul-Maqdis, will also not remain safe against the onslaught of that enemy. Their disbelieving enemies will barge into the Mosque of Baytul-Maqdis and defile and damage it. This too will be a part of the punishment of Bani Isra'il themselves. The Holy Qur'an has told us about two events relating to them. The first one dates back to the time of Mosaic religious law while the second pertains to the Christian. During both these periods, the Bani Isra'il rebelled against the divine law of the time. In the first case, a disbelieving Magian monarch was made to sit over them, and Baytul-Maqdis, who brought great destruction upon them. In the second case, a Roman emperor was set against them who killed and pillaged and made Baytul-Maqdis all demolished and rendered desolate. And along with this description, it has also been mentioned that the Bani Isra'il - when, on both occasions, they repented from their misdeeds resolving not to go near them again - Allah Ta` ala reinstated their country, wealth and children.
Les dije al pueblo de Israel en la Torá, que sin duda serán culpables de corrupción en la tierra por su pecado y arrogancia cometidos dos veces, y se levantarán sobre las personas con injusticia y opresión, transgrediendo los límites en su ascenso.
I told the Israelites and I informed them in the Torah that definitely they will be guilty of corruption on earth by their sin and arrogance twice, and they will rise over people with injustice and oppression, transgressing the limits in their rise.
Nous avons annoncé aux Israélites et les avons informés dans la Torah qu’il est inéluctable que vous soyez coupables à deux reprises de corruption sur Terre par vos actes de désobéissance et votre ingratitude et que vous dominerez les gens par des injustices et des transgressions excessives.
Obavijestili smo Israelićane preko Tevrata da će dva puta učiniti nered na Zemlji, čineći grijehe i bivajući oholi, i da će se nad drugim ljudima oholo uzdizati prelazeći svaku granicu.
Cuando la primera corrupción tenga lugar, pondré en contra de ellos a los siervos Nuestros, que poseían gran fuerza y poder, quienes los matarán y desplazarán. Saquearán sus casas, destruyendo todo aquello por donde pasen. La promesa de Al-lah de ello definitivamente será cumplida.
Nakon što su Israelićani izazvali prvi nered na Zemlji, Allah je dao vlast nad njima jednoj izuzetno moćnoj, brojnoj i veoma pripremljenoj vojsci koja ih je ubijala i protjeravala. Oni su harali njihovim naseljimaز uništavajući sve do čega dođu. Ovo Allahovo obećanje je ispunjeno.
When the first corruption occurred, I set against them servants of Ours, possessing great might and power, who killed and displaced them. They ransacked their homes destroying everything they passed by. Allah’s promise of that definitely occurred.
Onlar tarafından birinci bozgunculuk hasıl olunca, üzerlerine güçlü kuvvetli kullarımızı göndeririz ve musallat ederiz. Onları, öldürürler ve onları kovarlar. Bunlar meskenleri arasında dolaşarak geçtikleri yerleri fesada uğratırlar. Bu kullarımız uğradıkları yerleri yıkıp bozarlar. Bu Allah'ın mutlaka yerine getireceği ve gerçekleşecek olan bir vaattir.
Apabila kerusakan yang pertama telah terjadi, Kami akan mendatangkan hamba-hamba Kami, yaitu suatu kaum yang memiliki keperkasaan dan kekuatan besar untuk menguasai mereka, serta membunuh dan mengusir mereka. Lalu mereka merajalela di negeri-negeri Bani Israil sembari merusak segala yang mereka temui. Sungguh janji Allah tentang peristiwa ini pasti terjadi dan terlaksana.
Lorsqu’ils commettront la première corruption, Nous ferons triompher sur eux certains de Nos serviteurs disposant d’une force et d’une nuisance terribles qui les massacreront et feront d’eux un peuple errant en les expulsant un par un de leurs demeures. C’est alors que la première prédiction se réalisera.
Quando commetteranno tali atti corrotti, la prima volta, invieremo contro di loro gente, da parte Nostra, forte e spietata, che li ucciderà e li farà disperdere, e che entreranno nelle loro case saccheggiando tutto ciò che troveranno; questo è un ordine di Allāh, che accadrà senza alcun dubbio.
Kaya kapag nangyari mula sa kanila ang unang panggugulo ay magpapangibabaw Kami sa kanila ng mga lingkod para sa Amin na mga nagtataglay ng lakas at dahas na sukdulan, na papatay sa kanila at magpapalayas sa kanila saka gagalugad sa gitna ng mga tahanan nila habang nanggugulo sa anumang madaanan ng mga ito. Ang pangako ni Allāh noon hinggil doon ay magaganap nang walang pasubali.
Khi dân chúng Isra-el hành động sự thối nát đầu tiên thì TA (Allah) đã cho một đám bầy tôi sở hữu sức mạnh vượt trội của TA tiêu diệt chúng. Họ đã tràn vào tàn phá nhà cửa của chúng và tấn công chúng dữ dỗi. Quả thật, lời hứa của Allah sẽ luôn được thể hiện đúng như thế.
Sau đó, TA (Allah) làm cho các ngươi - hỡi dân chúng Isra-el - thành một quốc gia hùng mạnh và thẳng trở lại những người mà TA đã cho họ quyền áp đảo các ngươi trước đó sau khi các ngươi đã quay đầu sám hối với TA; và TA đã ban cho các ngươi thêm dồi dào tài sản và đông con cái hơn, và TA đã làm cho các ngươi đông đảo hơn kẻ thù của các ngươi.
Dopodiché, o Figli di Isrāīl, vi concedemmo possibilità di rivendicarvi contro coloro che vi fecero ciò, quando vi pentiste dinanzi ad Allāh, e vi concedemmo ricchezze, dopo che subiste saccheggi, e dei figli, dopo che vennero fatti prigionieri; e vi moltiplicammo, rendendovi più numerosi dei vostri nemici.
Pagkatapos magpapanumbalik Kami para sa inyo, O mga anak ni Israel, ng estado at pananaig laban sa nangibabaw sa inyo kapag nagbalik-loob kayo kay Allāh. Mag-aayuda Kami sa inyo ng mga yaman matapos ng pagsamsam sa mga ito at ng mga anak matapos ng pagbihag sa mga ito. Gagawa Kami sa inyo na maging higit na marami sa pagkakatipon kaysa sa mga kaaway ninyo.
-Ey İsrailoğulları!- Siz Allah'a tövbe ettiğinizde size musallat olanlardan tekrar devletinizi geri alıp, iade ettik. Mallarınız gasp edilip talan edildikten sonra tekrar size mal verdik ve evlatlarınız esir edildikten sonra size tekrar geri verdik. Böylece sizin sayınızı düşmanlarınızdan daha fazla çoğalttık.
Zatim smo vam, o Israelićani, povratili državu i moć nad onima koji su vas prethodno savladali, nakon što ste se Allahu pokajali. Ojačali smo vas imetkom, nakon što vam je bio otet, i učinili smo vas brojnijim od vašeg neprijatelja.
Luego, una vez más, les concederé al pueblo de Israel la ventaja y el dominio sobre sus enemigos, cuando se arrepintieron ante Al-lah, y les proporcionaré una riqueza superior a la que les habían saqueado, les concederé hijos después de que los suyos fueron tomados cautivos, y los convertiré en un pueblo más numeroso que sus enemigos.
Then once again I gave you - O Israelites - the upper hand and dominance over those who were set against you when you repented to Allah, and I supplied you with wealth after your wealth had been looted, and children after your children were taken captive, and I made you a force more in number than your enemies.
Kemudian setelah itu -wahai Bani Israil-, Kami mengembalikan kepada kalian negeri dan kekuasaan kalian tatkala kalian telah bertobat kepada Allah -Ta'ālā-, bahkan Kami juga membantu dan mengembalikan harta kekayaan kalian yang sebelumnya telah dirampas dan anak-anak yang sebelumnya telah menjadi tawanan kepada kalian. Kemudian Kami jadikan kalian kelompok yang lebih besar daripada musuh-musuh kalian.
The ‘corruption’, or fasad, referred to here occurred among the Children of Israel after the advent of Moses. This happened in two stages. The details of the first instance of corruption are found in the Old Testament books of Psalms, Isaiah, Jeremiah and Ezekiel. The details of the second instance of corruption are found in the words of Jesus in the New Testament in the Gospels of Matthew and Luke. The Prophet Muhammad was taken from Makkah to al-Masjid al-Aqsa in Jerusalem, in order to be shown ‘the sign of God.’ One of these signs is also the history associated with al-Masjid al-Aqsa. The above verse just means a place of worship situated at a distance. It is called the farthest place of worship, because it was situated at a distance of 765 miles from Makkah. Al-Masjid al-Aqsa, in this context, refers to the Jewish place of worship, that is, the Haykal Synagogue. This Jewish synagogue, built by Solomon in 957 BC, was razed to the ground in 586 BC by the king of Babylonia, Nebuchadnezzar II. After a long period of time, the Jews rebuilt their place of worship. This was gain reduced to ruins in AD 70 by the Romans. This history is a manifestation of God’s Law which lays down that if a community entrusted with the Holy Scriptures discharges the obligations attached to them, then it is given a high status in this world, as well as success in the Hereafter. If it fails to do so, it is made subject to oppressive communities, which make it a victim of their tyranny and exploitation. The manifestation of this law has occurred again and again in the case of former bearers of the scriptures. Two important events of direct relevance have been referred to here, so that a lesson may be taken from them. In the beginning God blessed the Children of Israel and delivered them from the Pharaoh’s tyranny and permitted them to occupy Palestine and establish their rule there. But then, corruption set in among the Jews. They started engaging in polytheistic practices, became the victims of differences and schisms, and separated into different groups. As a result of this repeated disobedience to God, the Children of Israel had to submit to Nebuchadnezzar, the King of Babylon, who established his dominion over Palestine. Thereafter, he chose a member of the royal family of the Jews and appointed him as his representative to rule over them. But, the Jews, considering this subordinate state damaging to their national pride, rebelled against it. This was despite being advised against rebellion by one of their prophets, Jeremiah. The King of Babylon became so incensed that once again, in 486 B.C., he attacked Palestine with all his military might. The Jews were not only totally defeated, but their temple in Jerusalem, which was the last sign of their glory, was also completely demolished.
Ensuite, Nous vous redonnerons l’avantage et la suprématie lorsque vous vous repentirez, ô Israélites, au détriment de ceux qui vous ont dominés. Nous vous ferons aussi entrer en possession de richesses après que l’on vous ait dépossédé des vôtres auparavant, Nous vous accorderons une nouvelle descendance qui remplacera celle qui a été capturée par le passé et Nous vous rendrons plus nombreux que vos ennemis.
Apabila kalian -wahai Bani Israil- memperbaiki amalan kalian dan mengerjakannya sesuai tata cara yang diperintahkan, niscaya ganjaran amalan tersebut pasti kembali pada diri kalian sebab Allah tidak membutuhkan amalan-amalan tersebut. Sebaliknya, andai kalian berbuat keburukan maka balasannya juga akan kembali kepada kalian sebab kebaikan amalan kalian sama sekali tidaklah memberikan manfaat kepada Allah dan keburukan kalian tidak pula mendatangkan kerugian bagi-Nya. Apabila masa kerusakan yang kedua telah tiba, Kami akan memberikan kekuasaan pada musuh-musuh kalian agar merendahkan, menginjak-injak harga diri, dan menyuramkan wajah kalian dengan menimpakan atas kalian ragam penghinaan dan siksa. Mereka juga pasti akan memasuki Baitulmaqdis lalu menghancurkannya sebagaimana yang mereka lakukan pada penguasaan mereka yang pertama, lalu menghancurkan semua negeri yang mereka kuasai secara menyeluruh.
Ô Israélites, si vous accomplissez vos bonnes œuvres avec excellence, la rétribution de ces œuvres reviendra à vous seuls car Allah se passe de vos œuvres et si vous êtes malfaisants, la punition s’abattra sur vous seuls. En effet, votre bienfaisance ne Lui est utile en rien et votre malfaisance ne Lui nuit en rien. Puis lorsque vous commettrez la seconde corruption, Nous ferons triompher sur vous vos ennemis afin qu’ils vous humilient au point que les effets des vexations qu’ils vous infligeront seront visibles sur vos visages. Ils prendront alors Jérusalem qu’ils saccageront tout comme ils l’ont saccagée une première fois et ils détruiront totalement toutes les régions du pays qu’ils envahiront.
Budete li dobri i čestiti, o Israelićani, pokoravajući se Gospodaru, to će vam se dobročinstvo vratiti i bit ćete nagrađeni. Allahu niste potrebni ni vi, ni vaša djela, pouzdano znajte. A budete li činili grijehe, čeka vas kazna i poniženje. Allahu ne koristi vaše dobročinstvo, niti Mu šteti vaša nepokornost. Kad počinite nered drugi put, Silni će vas Allah prepustiti mnogobrojnom strašnom neprijatelju koji će vas ubijati, ponižavati, sramotiti i pobjeđivati, pa ćete biti siromašni i bijedni. Vaš će neprijatelj upasti u Kuds i potpuno ga srušiti, kao i prvi put.
If you do good actions - O Israelites - in the manner that is required of you, then the recompense of that will be to your benefit, for Allah is in no need of your actions. If you do bad actions the consequences of that will be to your detriment. Your good actions do not benefit Allah and nor do your bad actions harm Him. When the second corruption occurs I will set your enemies against you to humiliate you and make shame appear on your faces due to the various types of disgrace they will make you taste, and to enter Jerusalem and destroy it just as they entered and destroyed it the first time, and to completely ruin all the lands that they conquer.
Si obran bien, de la manera que se espera de ustedes, entonces la recompensa de ello será en beneficio propio, pues Al-lah no tiene necesidad de sus obras. Pero si obran mal, las consecuencias serán para su detrimento. Sus buenas acciones no benefician a Al-lah y sus malas acciones no Lo perjudican. Cuando la segunda corrupción acontezca, pondré a sus enemigos en su contra para humillarlos y hacer que aparezca la vergüenza en sus rostros a causa de las diversas desgracias que les harán experimentar, e ingresarán a Jerusalén y la destruirán tal como ellos lo hicieron la primera vez, y asolarán por completo todas las tierras que conquisten.
-Ey İsrailoğulları!- Eğer sizden istenilen şekilde iyi amel işlerseniz, bunun sevabı size döner. Sizin yapmış olduğunuz amellerinize yüce Allah'ın hiçbir ihtiyacı yoktur. Eğer kötü amel işlerseniz bunun sonucu size döner. İyi amellerinizin Allah Teâlâ'ya hiçbir faydası olmadığı gibi yaptığınız kötülüğün hiçbiri de O'na zarar veremez. İkinci fesat çıkarmanızın zamanı geldiğinde, sizi zelil etmeleri için tekrar düşmanlarınızı sizin üzerinize musallat ederiz. Size aşağılamanın çeşitlerinden tattırarak kötülük yapıp yüzlerinizi karartacaklardır. İlk geldiklerinde girip tahrip ettikleri gibi Beytu'l-Makdis'e girecekler ve tahrip edecekler ve memlekette ele geçirdikleri her yeri tamamen yıkıp, talan edeceklerdir.
Kung nagpaganda kayo, O mga anak ni Israel, ng mga gawain ninyo at nagsagawa kayo ng mga ito sa paraang hinihiling, ang gantimpala niyon ay babalik sa inyo sapagkat si Allāh ay Walang-pangangailangan sa mga gawa ninyo. Kung nagpasagwa kayo ng mga gawain ninyo, ang kahihinatnan niyon ay laban sa inyo sapagkat si Allāh ay hindi nakikinabang sa pagpapaganda ng mga gawa ninyo at hindi napipinsala ng pagpapasagwa ng mga ito. Kaya kapag nangyari ang ikalawang panggugulo ay magpapangibabaw Siya sa inyo ng mga kaaway ninyo upang humiya sila sa inyo. Gagawa sila ng masagwang gawa nang hayagan sa mga mukha ninyo dahil magpapalasap sila sa inyo ng mga uri ng kaabahan upang pumasok sila sa Jerusalem at manira roon gaya ng pagpasok nila roon at pagsira nila roon sa unang pagkakataon, at upang magwasak sila ng nagapi nila na bayan nang buong pagwasak.
Se migliorate le vostre azioni, o Figli di Isrāīl, e lo fate nel modo giusto, ne verrete ricompensati: Allāh non ha bisogno delle vostre azioni; e se compiete cattive azioni, le loro conseguenze vi si ritorceranno contro, poiché le vostre buone azioni non portano alcun beneficio ad Allāh, e la vostra malvagità non può farGli nulla. Se giungerà la seconda corruzione, vi invieremo i vostri nemici che vi umilieranno, e che renderanno tale disgrazia evidente sui vostri volti, e che vi denigreranno in vari modi, ed entreranno in Beit Al-Maǭdes بيت المقدس e la distruggeranno, così come vi entrarono e la distrussero la prima volta; e distruggeranno tutto ciò che riusciranno a distruggere nel paese, distruggendolo totalmente.
Hỡi dân Isra-el, nếu các ngươi làm điều tốt thì phần ân phước tốt đẹp sẽ được hoàn lại cho các ngươi bởi Allah là Đấng bất cần các việc làm của các ngươi; còn nếu các ngươi làm điều xấu thì các ngươi phải chịu hình phạt cho việc làm xấu đó của các ngươi bởi các việc làm xấu hay tốt đều không ảnh hưởng đến Allah. Và khi hành động thối nát lần hai của các ngươi xảy ra thì Allah sẽ để kẻ thù của các ngươi xâm chiếm giành lấy quyền thống trị các ngươi, lúc đó, gương mặt của các ngươi sẽ bị bôi nhọ vì chúng sẽ giành lấy ngôi đền Al-Maqdis, chúng sẽ đi vào đó và phá hại nó giống như chúng đã đi vào và đập phá nó lần đầu, và chúng sẽ tàn phá bất cứ thứ gì nằm trong vùng kiểm soát của chúng.
Può darsi che il vostro Dio, o Figli di Isrāīl, abbia pietà di voi dopo questa grande vendetta, se vi pentite dinanzi a Lui e migliorate le vostre azioni; ma se tornate alla corruzione una terza volta, o più, torneremo a vendicarCi, e rendemmo l'Inferno un tappeto ben adagiato per i rinnegatori di Allāh, che non abbandoneranno mai.
After having mentioned these two events, Allah Ta’ ala declared His Law in such matters by saying: إِنْ عُدتُّمْ عُدْنَا (If you do this again, We shall do that again - 8). This law which means - if you return to disobedience and contumacy, We shall, once again, make a similar penalty and punishment zoom back upon you' - has been declared as valid right through the last day of Qiyamah. That its addressees were the people of Bani Isra'il who were present during the blessed time of the Holy Prophet ﷺ serves as a reminder to them. It is being pointed out to them that they should not forget that they were seized by divine punishment twice when they had first opposed the code of Sayyidna Musa (علیہ السلام) ، and then the code of Sayyidna 'Isa (علیہ السلام) . Now this was the period of the Code of laws brought by the Holy Prophet ﷺ . This was a period that will continue up to the Last Day. Let them, therefore, realize that the fate of those who chose to be hostile to it will turn out to be no different. Consequently, this was actually happened. These people became hostile to Islam and the religious code of laws brought by the Holy Prophet ﷺ . When they did that, they were expelled and disgraced at the hands of Muslims, and finally Baytul-Maqdis, their Qiblah, too came under Muslim control. However, the only difference was that their past conquering kings had treated them disgracefully and had desecrated their Qiblah too. Now when Muslims took over Baytul-Maqdis, they reconstructed the great Mosque of al-Quds ash-Sharif which was lying demolished and desolate for centuries and thereby reinstated the honor and reverence of the Qiblah of prophets.
The events of Bani Isra'il are a lesson for Muslims and what has happened to Baytul-Maqdis in our time is a part of the same chain
Obviously, the purpose of narrating these events relating to the Bani Isra'il in the Qur'an and making Muslims listen to them is to let Muslims understand that they are no exceptions to this divine law. Be it this mortal world or the eternal universe of their Faith, their honor and ascendancy, possessions and wealth are inseparably tied with obedience to Allah. Whenever they veer away from their obedience to Allah and the Holy Prophet ﷺ their enemies and disbelieving tyrants of all sorts shall be empowered to prevail over them. When this happens, the desecration of their places of worship will also not remain too far.
The calamity of the Jewish usurpation of Baytul-Maqdis in our time and the added sacrilege of setting fire to it has thrown the world of Islam into acute anxiety. In reality, it is confirming the Qur'an. Muslims forgot Allah and His Rasul ﷺ ، ignored the life waiting for them in the Hereafter and opted to scrounge for their share in the glamour and grandeur of the mortal world. When they became aliens to the dictates of the Qur’ an, and Sunnah, the same divine law stood activated before them. A few hundred thousand Jews overcame them. They also inflicted the loss of life and property on them. Worse still is the fate of one of the three greatest mosques of the world according to the religious law of Islam, a mosque that has the distinction of being the Qiblah of all prophets. It was snatched from them and those who took it over had a track record of being the most disgraced people in this world, that is, the Jews. In addition to that, it is common observation that these people stand nowhere close to Muslims in terms of their numbers, nor do they have some signif-icant superiority over the current collective Muslim holdings of war materials. This also tells us that this event does not really give Jews any niche of honour in the annals of world nations. However, it does provide punishment for Muslims in return for their disobedience. It clearly shows that everything that came to pass came as the punishment of our own misdeeds. And it also shows that there is no remedy for it except that we should feel ashamed of our misdeeds, make a genuine taubah (repentance), start obeying the commandments of Allah, become true Muslims and shun the great sins of imitating and trusting others. If we were to do just that, insha'Allah, true to the Divine promise, Baytul-Maqdis and Palestine shall return to us. But, it is regrettable that the present-day Arab rulers and common Muslims living in Arab lands have yet to be alerted to that reality. They are still relying on foreign assistance while making plans of taking Baytul-Maqdis back, something that does not appear to be probable, at least outwardly. Where else shall we lodge our plaint but Allah!
The only weapon system and military hardware with which Baytul-Maqdis and Palestine can return to Muslim hands are still there waiting to be picked up - Return to Allah, genuinely and passionately. Have certitude of Akhirah. Obey the injunctions of the Shari'ah. Stay away from imitating and trusting others in our social and political goals. Finally, let us place our trust in Allah and wage a purely Islamic Jihad as enjoined by the Shari'ah. May Allah Ta` ala give our Arab rulers and other Muslims the ability to answer the challenge effectively.
A strange coincidence
Allah Ta` ala has made two places on this Earth to serve as the Qiblah or orientation for those who worship Him, the Baytul-Maqdis and the Baytullah. But, the divine law relating to each of them is different. That Baytullah shall be protected and that disbelievers shall never take it over is a security concern that Allah Ta’ ala has taken it upon Himself. The Event of the Elephant mentioned in Surah al-Fil (105) of the Holy Qur'an came as its result. When the Christian king of Yaman (Abrahah al-Ashram) invaded Baytullah, Allah Ta’ ala destroyed him and his army along with the contingent of elephants he had brought, through birds, much before he could reach Baytullah.
But, this law does not apply in the case of Baytul-Maqdis. Instead, as the verses cited above tell us, when Muslims go astray and start indulging in disobedience and sin, this Qiblah will be snatched away from them and it will pass into the control of disbelievers.
Disbelievers too are the servants of Allah, but not among the accepted ones
About the first event (5), the Holy Qur’ an said: When the people of Faith start letting them be seduced to discord, sin, disobedience and disorder, Allah Ta’ ala shall set upon them such servants of His as would break into their homes killing and plundering. At this place, the Qur’ an has used the expression: عِباداً لَّنَا (` ibadal-lana: Some servants belonging to Us) and not: عِبَادَنَا (` ibadana: Our servants) - even though it was brief. There is wisdom behind it. Is it not that the attribution of a servant to Allah is, for him, the greatest conceivable honor? This is similar to what we have explained at the beginning of this very Surah under our comments on the first verse: أَسْرَىٰ بِعَبْدِهِ (asra' bi` abdihi: made His servant travel at night). There it was said that certainly great was the honour and nearness the Holy Prophet ﷺ was blessed with during the night of the Mi` raj. But, when the Qur'an describes this event, it does not mention either his blessed name or some attribute. It simply said: عَبْدِهِ (abdihi: His servant). This tells us that the ultimate perfection a human person can have, and the highest station he can occupy, is that Allah Ta’ ala chooses to cherish a servant by calling him 'His' servant. In the verse under reference, the people who meted out the punishment to the Bani Isra'il were kafirs, or disbelievers after all. Therefore, instead of calling them: عِبَادِنَا (Our servants), Allah Ta’ ala has broken the element of attribution and connection and said: عِبَاداًلَّنا (some servants belonging to Us). Thus, a hint has been given here that all human beings are nothing but servants of Allah as created, but because of the absence of 'Iman or faith, they are not the kind of accepted servants who could be attributed directly to Allah Ta` ala.
Hỡi dân chúng Isra-el, có thể Thượng Đế của các ngươi sẽ khoan dung cho các ngươi sau hành động thối nát đó nếu các ngươi quay về sám hối với Ngài và làm điều thiện tốt. Nhưng nếu các ngươi quay trở lại với hành động thối nát lần thứ ba hoặc nhiều lần hơn nữa thì TA (Allah) sẽ tái diễn hình phạt đối với các ngươi; và TA sẽ dùng Hỏa Ngục làm nơi tù đày dành cho những kẻ vô đức tin và chúng không bao giờ ra khỏi đó.
Inaasahan ang Panginoon ninyo, O mga anak ni Israel, na maawa sa inyo matapos ng matinding paghihiganting ito, kung magbabalik-loob kayo sa Kanya kayo at magpapaganda kayo ng mga gawain ninyo. Kung babalik kayo sa panggugulo sa ikatlong pagkakataon o higit pa ay babalik Siya sa paghihiganti sa inyo. Gumawa si Allāh sa Impiyerno para sa mga tagatangging sumampalataya sa Kanya bilang higaan at bilang himlayang hindi nila maiiwan-iwan.
Various calamities inclined the Children of Israel to turn back to God once again. They were then given divine assistance through the agency of Cyrus, the King of Iran, who attacked and captured Babylon in 539 B.C., having defeated its ruler. Cyrus showed his favour to the Jews by allowing them to leave Babylon and return to their native place, Palestine. There, after a long time, they constructed their temple once again. However, the corruption, which had prevailed in the previous generation of the Jews, began to set in in the new generation also. In the meantime, they faced many vicissitudes. Their own prophets, John the Baptist and Jesus, who rose from among them, criticized their behaviour, revealing the irreligiousness they indulged in in the name of religion. This enraged the Jews. They went so far as to kill John the Baptist and were prepared to crucify Jesus. Then the wrath of God descended upon them once again. In the year 70 A.C., the Roman King, Titus, attacked Jerusalem and destroyed it completely. The Jews recognize these events as a part of their history, but when they mention these historical facts, they attribute them to the oppression of tyrants. The Quran, however, very clearly attributes them to the behaviour of the People of the Book themselves. This shows that political conditions are always subject to moral conditions. No tyrant oppresses any community unless the corruption of the religious and moral conditions of that community gives him the opportunity to do so, i.e. it allows him to make them his victims.
Ô enfants d’Israël, il se peut que votre Seigneur vous fasse miséricorde après cette vengeance terrible si vous vous repentez à Lui et accomplissez des œuvres bienfaisantes. Si vous vous remettez à corrompre une troisième fois puis à d’autres reprises encore, Nous Nous vengerons de nouveau de vous et Nous ferons de l’Enfer un lit et une couche dont les mécréants ne se sépareront pas.
Perhaps your Lord - O Israelites - will have mercy on you after this severe reprisal if you repent to Him and do good actions. But if you revert to causing corruption a third time or more than that, I will revert to taking reprisals from you. I have made Hell a prison for the disbelievers, from which they will not find any release.
Možda će vam se vaš Gospodar, Uzvišeni Allah, o Israelićani, smilovati ako Mu se vratite i pokajete za nered i nepravdu koju ste učinili, te ukoliko loša djela dobrim zamijenite. No, vratite li se griješenju, nanošenju nepravde ljudima i činjenju nereda po Zemlji, po treći put, ili više, Allah će vas ponovo kazniti i poniziti. Što se tiče onog svijeta, Allah je pripremio vatru kao zatvor nevjernicima, iz koje nikad neće izaći.
-Ey İsrailoğulları!- Bu şiddetli intikamdan sonra tövbe ederseniz ve iyi ameller işlerseniz, umulur ki Rabbiniz size merhamet eder. Eğer tekrar üçüncü kere veya daha çok fesat yapmaya dönerseniz, biz de tekrar sizden intikam almaya ve sizi cezalandırmaya döneriz. Cehennemi, Allah'a karşı isyan eden kâfirler için hiç çıkamayacakları ebedî olarak yatacakları bir yer yaptık.
Mudah-mudahan Tuhan kalian -wahai Bani Israil- akan melimpahkan rahmat kepada kalian setelah adanya bencana berat ini apabila kalian kembali bertobat dan memperbaiki amalan kalian. Namun, bila kalian kembali melakukan kerusakan untuk ketiga kalinya atau lebih dari itu, niscaya Kami pasti akan kembali memberikan bencana pada kalian. Sungguh Kami menjadikan neraka Jahanam itu sebagai penjara dan tempat tinggal orang-orang yang kafir terhadap Allah, mereka tidak akan bisa membebaskan diri darinya sedikit pun.
Luego, su Señor se apiadará de ustedes después de esta severa represalia, si se arrepienten ante Él y hacen buenas obras. Pero si vuelven a ocasionar corrupción por tercera vez o más, los volveré a castigar. He hecho del Infierno una prisión para los que se nieguen a creer, de la que no podrán escapar.
9- Gerçekten bu Kur’an, en doğru olana iletir ve salih ameller işleyen mü’minlere, onlar için büyük bir mükâfat olduğunu müjdeler.
10- Âhirete iman etmeyenler için de pek elemli bir azap hazırladığımızı bildirir.
9-10. Şanı Yüce Allah, bu Kur’an-ı Kerim’in şeref ve üstünlüğünü haber vermekte, onun “en doğru olana” yani itikad, amel ve ahlâk bakımından en mutedil ve en yüce olana ilettiğini haber vermektedir. O nedenle Kur’an-ı Kerim’in davetiyle hidâyet bulanlar, hiç şüphesiz insanların en mükemmeli, en doğru yol üzere olanları, bütün işlerde de en ileri derecede hidâyet bulanlarıdır. Farz ve sünnet kabilinden “salih ameller işleyen mü’minlere, onlar için” Allah’ın, niteliklerini kendisinden başka hiçbir kimsenin bilmediği lütuf ve ihsan yurdunda hazırlamış olduğu “büyük bir mükâfat olduğunu müjdeler. Âhirete iman etmeyenler için de pek elemli bir azap hazırladığımızı bildirir.” Kur’an-ı Kerim, hem müjde hem de uyarıları ihtiva eder. Ayrıca kendileri vasıtasıyla müjdelenen şeylere nail olunacak hususları da söz konusu eder ki bunlar, iman ve salih ameldir. Yine kendileri sebebiyle uyarılan azaba müstehak olunan şeyleri de söz konusu eder ki bunlar da iman ve salih amelin zıddı olan şeylerdir.
Şüphesiz Muhammed -sallallahu aleyhi ve sellem-'e indirilen bu Kur'an, en güzel yolu gösterir ve o da İslam'ın yoludur. Aynı zamanda salih amel işleyen Müminlere Allah katından onları sevindiren büyük mükâfatların olduğunu müjdeler.
Praising the Qur'an
Allah praises His noble Book, the Qur'an, which He revealed to His Messenger Muhammad ﷺ. It directs people to the best and clearest of ways.
وَيُبَشِّرُ الْمُؤْمِنِينَ
(gives good news to those who believe,) in it a
الَّذِينَ يَعْمَلُونَ الصَّـلِحَاتِ
(those who do righteous deeds,) in accordance with it, telling them
أَنَّ لَهُمْ أَجْرًا كَبِيرًا
(that they will have a great reward,) i.e., on the Day of Resurrection. And He tells
وأَنَّ الَّذِينَ لاَ يُؤْمِنُونَ بِالاٌّخِرَةِ
(those who do not believe in the Hereafter,) that
لَهُمْ عَذَاباً أَلِيماً
(for them is a painful torment,) i.e. on the Day of Resurrection. As Allah says:
فَبَشِّرْهُمْ بِعَذَابٍ أَلِيمٍ
(... then announce to them a painful torment.) 84:24
Sungguh, Kitab Al-Qur`ān yang diturunkan kepada Muhammad -ṣallallāhu 'alaihi wa sallam- ini memberikan petunjuk ke jalan yang paling baik, yaitu jalan Islam dan memberikan kabar gembira pada orang-orang mukmin yang beramal saleh, berupa pahala dan ganjaran yang besar di sisi Allah.
Ovaj Kur’an, koji je Allah objavio Resulullahu, sallallahu alejhi ve sellem, ukazuje na najbolji put, put islama. Kur’an vjernicima koji čine dobra djela donosi radosne vijesti, a to je da im je pripremio veličanstvenu nagradu u Džennetu.
This Qur’ān that is revealed to Muhammad (peace be on him) guides to the best way, which is the way of Islam, and it informs those who have faith in Allah and who do good deeds of something that will please them, which is that they will receive a great reward from Allah.
Sequence
At the beginning of the Sarah, the majesty of the prophet-hood of the Messenger of Allah was described through the miracle of al-Mi` raj. The present verses cite the miracle of Qur'an as its confirmation.
Commentary
The most upright way
The way to which the Qur'an guides has been called 'aqwam,' the most upright. 'Aqwam' can be explained by saying that it is a way that is closer to the destination, is easy and free of dangers at the same time. (Qurtubi) This tells us that the rules set for human life by the Holy Qur'an are a combination of all three features mentioned above. However, it is a different matter that man may start taking this way to be difficult or dangerous on occasions because of his own lack of comprehension. But, the Lord of all the worlds has the most comprehensive knowledge of every single particle in the entire universe. Before Him, the past and the future are the same. It is He who can have the knowledge of the reality as to the function and form most beneficial for human beings. And since man is unaware of things as they are in a comprehensive setting, he can-not identify even his own good or bad fully and decisively.
Ce Coran, révélé à Muħammad, oriente vers la meilleure des voies, l’Islam, et annonce à ceux qui croient en Allah et accomplissent de bonnes œuvres une nouvelle réjouissante, celle d’une récompense immense offerte par Allah
Este Corán, revelado a Mujámmad r, es una guía hacia el sendero justo, que es el camino del Islam, y les informa a aquellos que creen en Al-lah y que hacen buenas obras, de aquello que recibirán una gran recompensa de Al-lah.
In verità questo Corano القرآن rivelato a Muħammed, pace e benedizione di Allāh su di lui, indica il migliore sentiero, ovvero la Retta Via dell'Islām, e informa i credenti in Allāh, coloro che compiono buone azioni, di ciò che li compiace, e del fatto che otterranno una grande ricompensa da parte di Allāh.
Tunay na itong Qur’ān na ibinaba kay Muḥammad – basbasan siya ni Allāh at batiin ng kapayapaan – ay gumagabay sa pinakamaganda sa mga landas, ang landas ng Islām. Nagpapabatid ito sa mga mananampalataya kay Allāh, na mga gumagawa ng mga maayos, hinggil sa nagpapagalak sa kanila: na ukol sa kanila ay isang pabuyang sukdulan mula kay Allāh.
"Sesungguhnya al-Qur`an ini memberikan petunjuk kepada (jalan) yang lebih lurus dan memberi kabar gembira kepada orang-orang Mukmin yang mengerjakan amal shalih bahwa bagi mereka ada pahala yang besar. Dan sesungguhnya orang-orang yang tidak beriman kepada kehidupan akhirat, Kami sediakan bagi mereka azab yang pedih." (Al-Isra`: 9-10).
(9-10) Allah تعالى mengabarkan tentang kemuliaan dan ke-agungan al-Qur`an, bahwasanya ia ﴾ يَهۡدِي لِلَّتِي هِيَ أَقۡوَمُ ﴿ "memberikan petunjuk kepada (jalan) yang lebih lurus," lebih adil dan mulia dalam aspek akidah, amal-perbuatan maupun akhlak. Barangsiapa yang meraih petunjuk dengan seruan ajaran al-Qur`an, maka dialah manusia yang paling sempurna, paling lurus dan paling sarat dengan petunjuk dalam segala urusannya ﴾ وَيُبَشِّرُ ٱلۡمُؤۡمِنِينَ ٱلَّذِينَ يَعۡمَلُونَ ٱلصَّٰلِحَٰتِ ﴿ "dan memberi kabar gembira kepada orang-orang Mukmin yang mengerjakan amal shalih," yang berbentuk kewajiban-kewajiban maupun per-buatan-perbuatan yang bersifat sunnah ﴾ أَنَّ لَهُمۡ أَجۡرٗا كَبِيرٗا ﴿ "bahwa bagi mereka ada pahala yang besar." Allah telah menyediakannya bagi mereka di tempat kemuliaanNya (surga), yang tidak ada yang menge-tahui karakteristiknya kecuali Allah. ﴾ وَأَنَّ ٱلَّذِينَ لَا يُؤۡمِنُونَ بِٱلۡأٓخِرَةِ أَعۡتَدۡنَا لَهُمۡ عَذَابًا أَلِيمٗا ﴿ "Dan bahwa orang-orang yang tidak beriman kepada kehidupan akhirat, Kami sediakan bagi mereka azab yang pedih." Al-Qur`an mengandung kabar gembira dan ancaman, serta cara-cara perolehan kabar gem-bira itu, yaitu (dengan cara) beriman dan beramal shalih, dan sebab-sebab yang memastikan (datangnya) ancaman yaitu (dengan me-lakukan) perkara yang berlawanan dengannya.
Quả thật Qur'an được ban xuống cho Muhammad này đây sẽ hướng dẫn đến với con đường tốt đẹp nhất, đó là con đường Islam, và Nó sẽ báo tin mừng cho những người có đức tin nơi Allah, những người mà họ làm điều thiện tốt và ngoan đạo rằng họ sẽ được ban thưởng nơi Ngài một phần thưởng vô cùng to lớn.
Và Qur'an báo tin cho những ai không có đức tin nơi Ngày Phục Sinh về những điều làm họ buồn lòng rằng TA (Allah) đã chuẩn bị cho chúng một hình phạt đau đớn vào Ngày Phục Sinh.
Nagpapabatid ito sa mga hindi sumasampalataya sa Araw ng Pagbangon hinggil sa nagpapasama ng loob nila: na Kami ay naghanda para sa kanila sa Araw ng Pagbangon ng isang pagdurusang nakasasakit.
E informa coloro che non credono nel Giorno della Resurrezione di ciò che li rattristerà, ovvero che, in verità, abbiamo preparato per loro, nel Giorno della Resurrezione, una punizione dolorosa.
The Quran calls upon all human beings to accept the Oneness of God, or tawhid, that is, belief in the one God and surrender to His will. It can truly be said that no other matter can be more correct, more reasonable and more natural. Undoubtedly, the Oneness of God is the greatest reality and also the greatest truth. This position of the Oneness of God necessarily makes it the standard by which all human beings should be tested and the basis on which some should be treated as right and others as wrong, some as successful and others as failures. But, in the present world this standard is seemingly not upheld and the testing of human beings is not, apparently, done on this basis. But this is due only to God’s hidden way of applying His law of testing. For individuals, death, and for the general mass of the people, the Day of Judgement are the final limits of the test period. As soon as this limit is reached, human beings will be separated into two different groups: those who believed in one God in the full sense, and met all the demands of that belief, will find themselves in paradise, while those who did not, will find themselves in hell.
Kıyamet gününe iman etmeyenlere ise onları üzen haberi verir. O haber ise, şüphesiz biz onlar için kıyamet gününde acı veren bir azap hazırlandığıdır.
I donosi nevjernicima u Sudnji dan loše vijesti: da im je na Sudnjem danu pripremljena bolna kazna.
Anuncia a aquellos que no creen en el Día del Juicio sobre algo que los angustiará, pues les he preparado un castigo doloroso en ese día.
D’autre part, il annonce à ceux qui mécroient au Jour de la Résurrection une nouvelle affligeante, celle du châtiment douloureux qui leur sera réservé le Jour de la Résurrection.
It informs those who do not have faith in the Day of Judgment of something that will distress them, which is that I have prepared for them a painful punishment on the Day of Judgement.
Ia juga memberikan ancaman dan kabar buruk bagi orang-orang yang tidak beriman dengan adanya Hari Kiamat, yaitu bahwasanya Kami akan menyediakan bagi mereka pada Hari Kiamat kelak azab yang pedih.
El ser humano, a causa de su ignorancia, ruega por el mal contra sí mismo, sus hijos y su riqueza cuando está enojado, así como ruega por el bien para sí mismo. Si tuviéramos que responder a su oración por el mal, él se perjudicaría, al igual que a sus hijos y su riqueza. Los seres humanos son naturalmente impacientes y, por lo tanto, pueden provocar de forma precipitada algo que sea perjudicial.
11- İnsan hayra dua ettiği gibi şerre de dua eder. İnsan pek acelecidir.
11. Bu, insanın bilgisizliğinden ve aceleciliğindendir. Çünkü insan, kızdığı vakit kendisinin veya çoluk-çocuğunun aleyhine olacak kötü şeyler isteyerek beddua eder. Ve tıpkı hayır duada acele ettiği gibi bu konuda da acele eder. Fakat Yüce Allah, lütfu dolayısı ile hayır duaları kabul etmekle birlikte bu tür kötülük isteyen bedduaları hemen kabul etmez:“Eğer Allah insanlara -hayrı çabucak istedikleri gibi- şerri de çabucak verseydi, elbette onların ecellerine hükmedilirdi.”(Yunus, 10/11)
Man on account of his ignorance prays for evil against himself, his children and his wealth when he is angry, just as he prays for good for himself. If we had to answer his prayer for evil he will be ruined and so will his children and his wealth. Human beings are naturally hasty and therefore may hastily bring on something that is harmful.
İnsan; iyilik için dua ettiği gibi cahilliğinden dolayı öfkelendiğinde kendi nefsi, çocuğu ve malı üzerine musibet gelmesi/şer gelmesi için dua eder. Şayet biz onun şer için (kendisi aleyhine) yapmış olduğu duasına icabet etmiş olsaydık, kendisi, malı ve çocuğu helak olurdu. İnsanoğlu aceleci yaratıldığından dolayı kendisine zarar verebilen davranışlarda bulunmada dahi acele eder.
"Dan manusia berdoa untuk kejahatan sebagaimana dia ber-doa untuk kebaikan. Dan manusia bersifat tergesa-gesa." (Al-Isra`: 11).
(11) Inilah salah satu bentuk kebodohan manusia dan sifatnya yang terburu-buru. Dia tergesa-gesa untuk berdoa bagi dirinya, anak dan hartanya dengan doa keburukan tatkala dia marah, seba-gaimana dia (juga) bersegera dalam berdoa meminta kebaikan. Akan tetapi, Allah dengan sifat kelembutanNya kepada para hamba, ha-nya mengabulkan doa kebaikan dan tidak mengabulkan doa ke-burukannya.
﴾ وَلَوۡ يُعَجِّلُ ٱللَّهُ لِلنَّاسِ ٱلشَّرَّ ٱسۡتِعۡجَالَهُم بِٱلۡخَيۡرِ لَقُضِيَ إِلَيۡهِمۡ أَجَلُهُمۡۖ ﴿
"Dan kalau sekiranya Allah menyegerakan kejahatan bagi manusia seperti permintaan mereka untuk menyegerakan kebaikan, pastilah diakhiri umur mereka." (Yunus: 11).
Čovjek nekad, u ljutnji ili srdžbi, zamoli Allaha protiv sebe, svoje djece ili imetka, pa Allah, iz Svoje milosti, ne požuri da udovolji toj njegovoj dovi. Kada bi mu Allah uslišio te dove čovjek bi izgubio život, imetak i potomstvo. Doista je čovjek brzoplet, pa nekada požuruje ono što mu šteti.
Sering kali manusia mendoakan keburukan untuk diri, anak, dan hartanya tatkala marah terhadap keburukan yang menimpanya -lantaran kejahilannya-, sama seperti halnya ia mendoakan kebaikan untuk dirinya. Seandainya Kami mengabulkan doa keburukannya tersebut, niscaya diri, anak, dan hartanya akan binasa. Sungguh manusia memang memiliki fitrah suka tergesa-gesa, sehingga sering kali ia tergesa-gesa mengerjakan sesuatu yang bisa mendatangkan mudarat baginya.
A cause de son ignorance, l’être humain invoque le mal contre lui-même, sa progéniture et ses biens lorsqu’un malheur le met en colère, de la même manière qu’il invoque le bien dans d’autres circonstances. Si Nous l’exaucions lorsqu’il invoque le mal, il irait certes à sa perte et ses biens ainsi que sa progéniture seraient également voués à la perte. Comme l’être humain est hâtif de nature, il arrive qu’il veuille hâter par ignorance ce qui lui est préjudiciable.
Man's Haste and Prayers against Himself
Allah tells us about man's haste and how he sometimes prays against himself or his children or his wealth, praying for something bad to happen for them, or for them to die or be destroyed, invoking curses, etc. If Allah were to answer his prayer, he would be destroyed because of it, as Allah says:
وَلَوْ يُعَجِّلُ اللَّهُ لِلنَّاسِ الشَّرَّ
(And were Allah to hasten for mankind the evil...) 10:11 This is how it was interpreted by Ibn `Abbas, Mujahid and Qatadah. We have already discussed the Hadith:
«لَا تَدْعُوا عَلَى أَنْفُسِكُمْ، وَلَا عَلَى أَمْوَالِكُمْ أَنْ تُوَافِقُوا مِنَ اللهِ سَاعَةَ إِجَابَةٍ يَسْتَجِيبُ فِيهَا»
(Do not pray against yourselves or your wealth, for that might coincide with a time when Allah answers prayers.) What makes the son of Adam do that is his anxiety and haste. Allah says:
وَكَانَ الإِنْسَـنُ عَجُولاً
(And man is ever hasty.) Salman Al-Farisi and Ibn `Abbas mentioned the story of Adam, when he wanted to get up before his soul reached his feet. When his soul was breathed into him, it entered his body from his head downwards. When it reached his brain he sneezed, and said, "Al-Hamdu Lillah" (praise be to Allah), and Allah said, "May your Lord have mercy on you, O Adam." When it reached his eyes, he opened them, and when it reached his body and limbs he started to stare at them in wonder. He wanted to get up before it reached his feet, but he could not. He said, "O Lord, make it happen before night comes."
E l'uomo augura a se stesso, ai suoi figli e ai suoi beni il male, per ignoranza, quando è adirato, così come quando augura a se stesso il bene; se Noi esaudissimo le sue maledizioni, avremmo distrutto lui, i suoi beni e i suoi figli; tuttavia l'uomo è, per istinto, impulsivo, e per questo, in verità, potrebbe attirare su di sé ciò che gli arreca danno.
Con người với sự thiếu hiểu biết thường cầu nguyện điều xấu cho bản thân, con cái và tài sản của y lúc nóng giận giống như y cầu nguyện điều tốt cho bản thân của y. Bởi thế, nếu TA (Allah) đáp lại lời cầu nguyện điều xấu của y thì chắc chắn y, tài sản và con cái của y sẽ bị hủy diệt; và con người quả thật thường nóng vội và hấp tấp.
Dumadalangin ang tao, dahil sa kamangmangan niya, laban sa sarili niya, anak niya, at yaman, ng mga masama sa sandali ng galit, tulad ng pagdalangin niya para sa sarili niya ng mabuti. Kaya kung sakaling tumugon Kami sa panalangin niya ng masama ay talaga sanang napahamak siya at napahamak ang yaman niya at ang anak niya. Ang tao ay laging likas na mahilig sa pagmamadali. Dahil dito tunay na siya ay maaaring magmadali sa anumang nakapipinsala sa kanya.
Perhaps, it is based on this congruity that it was said in verse 11 that man would, on occasions, pray for something in a haste, something that spells out destruction for him. If Allah Ta` ala were to answer such a prayer, he would be ruined. But, Allah Ta’ ala does not answer such prayers instantly until man himself comes to realize that his prayer was made in error and that it was fatal for him. Then, in the last sentence of this very verse, a natural weakness of man has been mentioned in the form of a standing rule - that man is, by nature, haste-prone. He keeps his sight trained on passing profit and loss and falls short on foresight and hindsight. He loves to go for the immediate gain and comfort, even if it happens to be only a little. He would not bat an eye to prefer it to the greater and more lasting gain and comfort. In short, this verse points out to a natural weakness of human beings in general.
And some authorities in Tafsir have taken this verse to be related to a particular event. The event they refer to concerns Nadr ibn Harith who had made a prayer in the heat of his hostility to Islam saying:
اللھُمَّ اِن کَانَ ھٰذَا ھوُالحَقَّ مِن عندِکَ فَاَمطِر عَلَینَا حِجارَۃً مَّنَ السَّمَآِء اَوأتنا بِعَذَاب اَلِیم
O Allah, if this [ Islam ] is the truth from You, then, rain down on us rocks from the skies or send upon us some other painful punishment.
In that case, 'al-insan' of the text would be referring to those mentioned above, or those like them.
The Night and Day are Signs of the Great Power of Allah
Allah reminds us of the great signs that He created, including the alternation of the night and day, so that people may rest at night, and go out and earn a living, do their work, and travel during the day, and so that they may know the number of days, weeks, months and years, so they will know the appointed times for paying debts, doing acts of worship, dealing with transactions, paying rents and so on. Allah says:
لِتَبْتَغُواْ فَضْلاً مِّن رَّبِّكُمْ
(that you may seek bounty from your Lord,) meaning, in your living and travels etc.
وَلِتَعْلَمُواْ عَدَدَ السِّنِينَ وَالْحِسَابَ
(and that you may know the number of the years and to count.) If time stood still and never changed, we would not know any of these things, as Allah says:
قُلْ أَرَأَيْتُمْ إِن جَعَلَ اللَّهُ عَلَيْكُمُ الَّيْلَ سَرْمَداً إِلَى يَوْمِ الْقِيَـمَةِ مَنْ إِلَـهٌ غَيْرُ اللَّهِ يَأْتِيكُمْ بِضِيَآءٍ أَفَلاَ تَسْمَعُونَ - قُلْ أَرَءَيْتُمْ إِن جَعَلَ اللَّهُ عَلَيْكُمُ النَّهَارَ سَرْمَداً إِلَى يَوْمِ الْقِيَـمَةِ مَنْ إِلَـهٌ غَيْرُ اللَّهِ يَأْتِيكُمْ بِلَيْلٍ تَسْكُنُونَ فِيهِ أَفلاَ تُبْصِرُونَ - وَمِن رَّحْمَتِهِ جَعَلَ لَكُمُ الَّيْلَ وَالنَّهَارَ لِتَسْكُنُواْ فِيهِ وَلِتَبتَغُواْ مِن فَضْلِهِ وَلَعَلَّكُمْ تَشْكُرُونَ
(Say: "Tell me! If Allah made the night continuous for you till the Day of Resurrection, which god besides Allah could bring you light Will you not then hear" Say: "Tell me! If Allah made the day continuous for you till the Day of Resurrection, which god besides Allah could bring you night wherein you rest Will you not then see" It is out of His mercy that He has made for you the night and the day that you may rest therein and that you may seek of His bounty - and in order that you may be grateful.) (28:71-73)
تَبَارَكَ الَّذِى جَعَلَ فِى السَّمَآءِ بُرُوجاً وَجَعَلَ فِيهَا سِرَاجاً وَقَمَراً مُّنِيراً - وَهُوَ الَّذِى جَعَلَ الَّيْلَ وَالنَّهَارَ خِلْفَةً لِّمَنْ أَرَادَ أَن يَذَّكَّرَ أَوْ أَرَادَ شُكُوراً
(Blessed be He Who has placed the big stars in the heaven, and has placed therein a great lamp (sun), and a moon giving light. And He it is Who has put the night and the day in succession, for such who desires to remember or desires to show his gratitude.) (25:61-62)
وَلَهُ اخْتِلَـفُ الَّيْلِ وَالنَّهَارِ
(and His is the alternation of night and day.) 23:80
يُكَوِّرُ الَّيْـلَ عَلَى النَّهَـارِ وَيُكَوِّرُ النَّـهَارَ عَلَى الَّيْلِ وَسَخَّـرَ الشَّمْسَ وَالْقَمَرَ كُـلٌّ يَجْرِى لاًّجَـلٍ مُّسَـمًّى أَلا هُوَ الْعَزِيزُ الْغَفَّارُ
(He makes the night to go in the day and makes the day to go in the night. And He has subjected the sun and the moon. Each running (on a fixed course) for an appointed term. Verily, He is the All-Mighty, the Oft-Forgiving.) 39:5
فَالِقُ الإِصْبَاحِ وَجَعَلَ الَّيْلَ سَكَناً وَالشَّمْسَ وَالْقَمَرَ حُسْبَاناً ذَلِكَ تَقْدِيرُ الْعَزِيزِ الْعَلِيمِ
((He is the) Cleaver of the daybreak. He has appointed the night for resting, and the sun and the moon for reckoning. Such is the measuring of the All-Mighty, the All-Knowing.) (6:96),
وَءَايَةٌ لَّهُمُ الَّيْلُ نَسْلَخُ مِنْهُ النَّهَارَ فَإِذَا هُم مُّظْلِمُونَ - وَالشَّمْسُ تَجْرِى لِمُسْتَقَرٍّ لَّهَـا ذَلِكَ تَقْدِيرُ الْعَزِيزِ الْعَلِيمِ
(And a sign for them is the night. We withdraw therefrom the day, and behold, they are in darkness. And the sun runs on its fixed course for a term (appointed). That is the decree of the All-Mighty, the All-Knowing.) (36:37-38) Allah has made the night a sign having distinguishing features by which it is known. These features include the darkness and the appearance of the moon. The day also has distinguishing features by which it is known; the light and the appearance of the shining sun. He made a distinction between the light of the moon and the light of the sun, so that they may be distinguished from one another, as Allah says:
هُوَ الَّذِى جَعَلَ الشَّمْسَ ضِيَآءً وَالْقَمَرَ نُوراً وَقَدَّرَهُ مَنَازِلَ لِتَعْلَمُواْ عَدَدَ السِّنِينَ وَالْحِسَابَ مَا خَلَقَ اللَّهُ ذَلِكَ إِلاَّ بِالْحَقِّ
(It is He Who made the sun a shining thing and the moon a light and measured out for it stages that you might know the number of years and to count (periods of time). Allah did not create this but in truth.) 10:5 until,
لآيَـتٍ لِّقَوْمٍ يَتَّقُونَ
(Ayat for those people who keep their duty to Allah, and fear Him much.) 10:6
يَسْـَلُونَكَ عَنِ الأَهِلَّةِ قُلْ هِىَ مَوَاقِيتُ لِلنَّاسِ وَالْحَجِّ
(They ask you about the crescent moons. Say: "These are signs to mark fixed periods of time for mankind and for the pilgrimage.") 2:189
فَمَحَوْنَآ ءَايَةَ الَّيْلِ وَجَعَلْنَآ ءَايَةَ النَّهَارِ مُبْصِرَةً
(Then, We have obliterated the sign of the night (with darkness) while We have made the sign of the day illuminating,) Ibn Jurayj reported that `Abdullah bin Kathir commented on this Ayah: "It means the darkness of the night and the twilight of the day." Ibn Jurayj reported that Mujahid said: "The sun is the sign of the day and the moon is the sign of the night.
فَمَحَوْنَآ ءَايَةَ الَّيْلِ
(We have obliterated the sign of the night) this refers to the moon's blackness, which is how Allah has created it."
وَجَعَلْنَا الَّيْلَ وَالنَّهَارَ ءَايَتَيْنِ
(And We have appointed the night and the day as two Ayat.) Ibn Abi Najih reported that Ibn `Abbas said: "By night and day, this is how Allah created them, may He be glorified."
E creammo la notte e il giorno, due segni che provano l'Unicità di Allāh e la Sua Potenza, per le loro variazioni nelle stagioni, lunghe o corte, calde o fredde. E stabilimmo la notte oscura, riservata al riposo e al sonno; mentre stabilimmo il giorno luminoso, affinché la gente possa vedere e vada alla ricerca delle proprie necessità, in modo che possiate tenere il computo degli anni, grazie al loro alternarsi, e così da poterli utilizzare per tenere il computo dei mesi, dei giorni e delle ore. Egli ha chiarito ogni cosa in modo che fosse compresa e si faccia distinzione tra il veritiero e il menzognero.
TA (Allah) đã tạo ra ban đêm và ban ngày làm hai dấu hiệu chứng minh tính duy nhất của Allah và chứng minh quyền năng vô hạn của Ngài bởi trong ban đêm và ban ngày có độ dài ngắn, nóng lạnh khác nhau. TA làm cho ban đêm thành bóng tối để nghỉ ngơi và yên giấc, TA làm cho ban ngày sáng trưng để các ngươi tìm kiếm bổng lộc mà Allah đã định đoạt cho các ngươi; và qua sự luân phiên giữa ban đêm và ban ngày, con người có thể biết được con số của niên kỷ và cách tính toán giờ giấc và thời gian của ngày, tháng. TA trình bày rõ ràng tất cả mọi thứ để làm rõ các sự việc và để sự thật trở nên sáng tỏ trước điều ngụy tạo.
Nilikha ang gabi at ang maghapon bilang dalawang palatandaang nagpapatunay sa kaisahan ni Allāh at kakayahan Niya dahil sa taglay ng dalawang ito na pagkakaiba-iba sa haba at ikli, at sa init at lamig. Gumawa Kami sa gabi bilang tagapagpadilim para sa pamamahinga at pagtulog at gumawa Kami sa maghapon bilang tagatanglaw upang maghanap kayo ng panustos ni Allāh na itinakda Niya para sa inyo dahil sa kabutihang-loob Niya at upang matutunan ninyo sa pamamagitan ng pagsasalitan ng dalawang ito ang bilang ng mga taon at ang kinakailangan ninyo na pagtutuos ng mga yugto ng mga buwan, mga araw, at mga oras. Sa bawat bagay ay naglinaw Kami ayon sa isang paglilinaw upang mabatid ang [pagkakaiba-iba ng] mga bagay at lumiwanag ang tagapagtotoo mula sa tagapagbulaan.
The system of night and day shows that it is the way of God that there should be darkness first and, thereafter, light should take its place. In God’s eyes, both of them are equally important. Just as there are benefits in light, similarly, there are benefits in darkness. If there were no distinction between night and day, how would man allocate his time and how would he alternate work with rest? Man should neither be afraid of darkness, nor should he constantly hanker after light, because eternal light is not possible in this world of God. One whose desires are such had better leave this world and go in search of another world. It is strange that this is the greatest weakness of man: he never wants to have to face any period of darkness, but immediately wants to have light. His undue haste is a sign of this weakness. Haste is, in fact, the equivalent of not reconciling with the plan of God. And not reconciling with the plan of God is the real cause of all human destruction. God wants man to be patient about acquiring the immediate luxuries of the world, so that he should keep to the right path on his journey towards the Hereafter. But man, due to his hasty nature, rushes to acquire ephemeral worldly luxuries, which prove to be impediments to his continuing his onward journey. Man’s desire for instant gratification is the greatest reason for his being deprived of the bounties of the Hereafter. This is likewise true of the world, where real success is achieved by means of patience and not by a hasty approach. The Prophet Jeremiah advised the Jews that they should recognize the political domination of the King of Babylon for the present, and in the initial stage devote their efforts to constructive work and the preaching of God’s word. He said that thereafter a time would come when Almighty God would give them the means of achieving domination and power. But, in their impatience, the Jews were not willing to accept his advice. Eager to enter the stage of ‘light’ before passing through the stage of ‘darkness’, they immediately started a political struggle against the King of Babylon. Since, in accordance with the system of God, it was not possible for them to succeed, only dishonour and degradation awaited them.
I have created the night and the day as two signs indicating Allah’s oneness and power, due to their differences in terms of being long or short, hot or cold. I made the night dark for the purpose of rest and sleep and I made the day bright in which people can see and work for their livelihood. This was so that by the alternation of day and night you can know the number of years and calculate the months, days and hours that you require. I have explained everything in detail so that it may all become clear and the truthful can become distinguished from the liars.
Commentary
In the verses cited above, first it was declared that the alternation of night and day was a sign of the most perfect power of Allah Ta` ala. Then it was said that there was great wisdom in the making of the night dark and the day, bright. As for the wise consideration behind the making of the night dark, it was not mentioned at this place. It has, however, been mentioned in other verses that the darkness of the night is appropriate and conducive to sleep and rest. The divine arrangement is such that humans and animals go to sleep in the darkness of that very night. In fact, the whole world sleeps simultaneously in harmony with its night. Had different people been scheduled to sleep at different timings, the noises made by those awake and those working at jobs would have turned the sleep of the sleeping into a nightmare.
As for the day being bright, it has two elements of wisdom. Firstly, one can earn his living in the light of the day and natural light is needed for jobs, businesses and industries. Secondly, the alternation of night and day helps one know the number of years, for instance, the completion of three hundred and sixty days tells us that a full year has gone by.
Similarly, other calculations are also related to the alternation of night and day. If this variation of night and day were not there, it would have been difficult to fix the wages of the wage earner, the employment of the employee and the time duration of transactions.
12- Biz, gece ile gündüzü iki delil kıldık. Gecenin alameti (olan ayı) sildik, gündüzün alameti (olan güneşi) de aydınlatıcı kıldık ki Rabbinizin lütfunu arayasınız, yılların sayısını ve hesabı bilesiniz. İşte biz, her şeyi ayrıntılı olarak açıkladık.
12. “Biz gece ile gündüzü iki delil kıldık.” Bunları Allah’ın kudretinin kemaline, rahmetinin genişliğine ve kendisinden başka hiçbir kimseye ibadet olunmaması gerektiğine delil olan iki belge kıldık. “Gecenin alameti (olan ayı) sildik” Geceyi içinde sükûn bulunsun, dinlenilsin diye karanlık kıldık. “gündüzün alameti (olan güneşi) de aydınlatıcı” aydınlık “kıldık ki” geçiminizi sağlamak, sanat ve mesleklerinizi icra etmek, ticaretlerinizi ve yolculuklarınızı yapmak suretiyle “Rabbinizin lütfunu arayasınız ve” gece ile gündüz arka arkaya gelmesi ve ayın değişerek farklı farklı görünmesi sayesinde “yılların sayısını ve hesabı bilesiniz.” Buna binaen istediğiniz maslahatlarınızı gerçekleştiresiniz diye böyle yaptık. “İşte biz, her şeyi ayrıntılı olarak açıkladık.” Eşyalar birbirinden ayırt edilsin, hak ile batıl açık seçik ortaya çıksın diye âyetleri geniş geniş açıkladık ve onları çeşitli şekillerde sizlere anlattık. Nitekim Yüce Allah, şöyle buyurmaktadır:“Biz o Kitapta hiçbir şeyi eksik bırakmadık.”(el-En’âm, 6/38)
Stvorili smo noć i dan učinivši ih znakovima Allahove jednoće i moći. Pouka je u njihovom konstantnom mijenjanju dužine i temperature, u tome što smo noć učinili tamnom, da bi se ljudi odmarali, a dan svijetlim, da bi u njemu privređivali, i učinili smo da se stalno smjenjuju pa da pomoću toga računate vrijeme: sate, dane, mjesece, godine. Sve smo potanko objasnili, kako bi se znalo šta je šta i kako bi postala jasna razlika između istine i zablude.
Nous avons créé la nuit et le jour, dont les durées et la températures sont variables, en guise de signes indiquant l'Unicité et le pouvoir d'Allah. Nous avons en effet fait en sorte que la nuit soit obscure afin qu'elle soit propice au repos et au sommeil tandis que Nous avons fait en sorte que le jour soit lumineux afin que les gens puissent voir et aller à la quête de leur subsistance. Nous les avons ensuite fait alterner pour que vous sachiez dénombrer les années et les autres durées dont le calcul vous est utile comme les mois, les jours et les heures. C’est ainsi que Nous exposons avec clarté les choses afin de les distinguer les unes des autres et que les adeptes du vrai se distinguent des adeptes du faux.
He creado la noche y el día como dos signos que indican la unicidad y el poder de Al-lah, debido a sus diferencias en cuanto a ser largo o corto, frío o caluroso. Hice la noche oscura con el propósito de descansar y dormir, e iluminé el día para que las personas puedan ver y trabajar a fin de ganarse la vida. Con la alternancia del día y la noche, pueden conocer el número de los años y el cómputo de los meses, días y horas que necesitan. He explicado cada cosa en detalle para que todo quede claro y lo verdadero pueda distinguirse de lo falso.
Gece ve gündüzü Allah'ın vahdaniyetini/birliğini ve kudretini gösteren iki işaret olarak yarattık. Çünkü gece ve gündüz arasında, uzama-kısalma, sıcaklık-soğukluk bakımından farklılıklar vardır. Geceyi dinlenip istirahat etmek için karanlık kıldık. Allah'ın lütfuyla sizin için takdir ettiği rızkı aramanız için gündüzü aydınlık, senelerin sayısını ve ihtiyaç duyduğunuz vakitlerin, ayların, günlerin ve saatlerin hesabını öğrenmeniz için gece ve gündüzü birbirlerini takip eder kıldık. Eşyaların ayrılması için her şeyi apaçık ve net olarak birbirinden ayırdık. Böylelikle hak eden, hak etmeyenden ayrılır.
Kami menciptakan malam dan siang sebagai dua tanda yang menunjukkan keesaan dan kekuasaan Allah; karena pada keduanya terdapat perbedaan dari segi lama atau singkatnya, dan suhu panas atau dinginnya. Lalu Kami jadikan malam dalam kondisi gelap sebagai waktu istirahat dan tidur, dan menjadikan siang dalam kondisi terang benderang untuk kalian jadikan sebagai waktu mencari rezeki Allah yang ditentukan-Nya untuk kalian. Tujuan adanya pergantian siang dan malam ini juga ialah agar kalian mengetahui bilangan tahun, dan perhitungan bulan, hari, dan jam. Sungguh segala sesuatu telah Kami terangkan sejelas-jelasnya agar semuanya bisa dibedakan, dan agar yang hak bisa jelas dibedakan dari yang batil.
"Dan Kami jadikan malam dan siang sebagai dua tanda, lalu Kami hapuskan tanda malam, dan Kami jadikan tanda siang itu terang, agar kamu mencari karunia dari Rabbmu, dan supaya kamu mengetahui bilangan tahun-tahun dan perhitungan. Dan segala se-suatu telah Kami terangkan dengan jelas." (Al-Isra`: 12).
(12) Allah تعالى berfirman, ﴾ وَجَعَلۡنَا ٱلَّيۡلَ وَٱلنَّهَارَ ءَايَتَيۡنِۖ ﴿ "Dan Kami jadikan malam dan siang sebagai dua tanda," maksudnya keduanya merupakan bukti yang menunjukkan kesempurnaan kekuasaan Allah dan ke-luasan rahmatNya. Dia-lah Dzat yang tidak selayaknya peribadahan ditujukan kecuali untukNya. ﴾ فَمَحَوۡنَآ ءَايَةَ ٱلَّيۡلِ ﴿ "Lalu Kami hapuskan tanda malam," maksudnya, Kami menjadikannya gelap untuk tenang dan beristirahat. ﴾ وَجَعَلۡنَآ ءَايَةَ ٱلنَّهَارِ مُبۡصِرَةٗ ﴿ "Dan Kami jadikan tanda siang itu te-rang," maksudnya bercahaya, ﴾ لِّتَبۡتَغُواْ فَضۡلٗا مِّن رَّبِّكُمۡ ﴿ "agar kamu mencari karunia dari Rabbmu," melalui mata pencaharian, proses produksi, perdagangan dan perjalanan kalian, ﴾ وَلِتَعۡلَمُواْ ﴿ "dan supaya kamu mengetahui," dengan beriringannya siang-malam dan pergantian bulan ﴾ عَدَدَ ٱلسِّنِينَ وَٱلۡحِسَابَۚ ﴿ "bilangan tahun-tahun dan perhitungan," maka kalian (bisa merencanakan) segala kemaslahatan yang kalian kehen-daki berdasarkan itu, ﴾ وَكُلَّ شَيۡءٖ فَصَّلۡنَٰهُ تَفۡصِيلٗا ﴿ "dan segala sesuatu telah Kami terangkan dengan jelas," maksudnya Kami sudah menerangkan ayat-ayat (tanda-tanda kebesaran Kami) dan menguraikannya sehingga jelaslah perbedaan segala sesuatu, dan kebenaran pun menjadi te-rang di antara kebatilan. Sebagaimana Firman Allah,
﴾ مَّا فَرَّطۡنَا فِي ٱلۡكِتَٰبِ مِن شَيۡءٖۚ ﴿
"Tidaklah Kami menyia-nyiakan sesuatu pun di dalam kitab. (Al- An'am: 8).
13- Her insanın amelini, kendi boynuna ayrılmayacak şekilde doladık. Kıyamet günü de ona, açılmış bir halde karşısında bulacağı bir kitap (amel defterini) çıkarırız.
14- “(Ve deriz ki:) Oku kitabını, bugün hesap görücü olarak sen, kendine yetersin.”
13. Bu buyruk, Yüce Allah’ın adaletinin kemal derecesinde olduğunu haber vermektedir. Şöyle ki her insanın, hayır ve şer türünden yaptığı tüm amelleri, onun boynundadır. Yüce Allah onu, ondan ayrılmaz ve onu aşarak başkasına ulaşmaz şekilde kılmıştır. O nedenle de kişi, başkasının amelinden dolayı hesaba çekilmeyeceği gibi başkası da onun ameli dolayısıyla hesaba çekilmeyecektir. “Kıyamet günü de ona, açılmış bir halde karşısında bulacağı bir kitap (amel defterini) çıkarırız.” Bu kitapta hayır ya da şer türünden onun bütün ameli, küçüğüyle büyüğüyle yazılı olacaktır.
14. Ona şöyle denilecektir:“Oku kitabını, bugün hesap görücü olarak sen, kendine yetersin.” Bir kula, cezalandırılmasını gerektiren ne gibi suçlarının bulunduğunu bilmesi için: Kendi kendini sen hesaba çek, denilmesi adalet ve insafın en ileri derecesidir.
He hecho que cada acción que procede de una persona esté unida a ella, así como un collar se sujeta al cuello. Las acciones no la dejarán hasta que rinda cuentas por ellas. En el Día del Juicio le entregaré un libro abierto que contiene todas las buenas o malas obras que hizo, y que esa persona encontrará dispersas ante ella.
"Dan tiap-tiap manusia itu telah Kami tetapkan amal per-buatannya (sebagaimana tetapnya kalung) pada lehernya. Dan Kami keluarkan baginya pada Hari Kiamat sebuah Kitab yang di-jumpainya terbuka. Bacalah kitabmu, cukuplah dirimu sendiri pada waktu ini sebagai penghisab terhadapmu." (Al-Isra`: 13-14).
(13-14) Ini merupakan pemberitahuan tentang kesempurnaan keadilan Allah; bahwasanya Dia menetapkan amal perbuatan pada setiap orang (sebagaimana kalung yang menempel) pada lehernya. Maksudnya, setiap amal perbuatan yang dikerjakan, baik ataupun buruk, niscaya Allah menetapkan (ganjarannya) pada pelakunya, tidak akan berpindah kepada orang lain. Ia tidak akan dihisab ber-dasarkan amal orang lain. (Begitu pula) orang lain pun tidak dimintai pertanggungjawaban berdasarkan amalan orang tadi. ﴾ وَنُخۡرِجُ لَهُۥ يَوۡمَ ٱلۡقِيَٰمَةِ كِتَٰبٗا يَلۡقَىٰهُ مَنشُورًا ﴿ "Kami keluarkan baginya pada Hari Kiamat sebuah Kitab yang dijumpainya terbuka." Di dalamnya terdapat segala sesuatu yang pernah dia kerjakan berupa kebaikan dan keburukan, baik yang besar maupun kecil. Kemudian dikatakan kepadanya, ﴾ ٱقۡرَأۡ كِتَٰبَكَ كَفَىٰ بِنَفۡسِكَ ٱلۡيَوۡمَ عَلَيۡكَ حَسِيبٗا ﴿ "Bacalah kitabmu. Cukuplah dirimu sendiri pada waktu ini sebagai penghisab terhadapmu." Inilah bentuk keadilan dan keobyek-tifan terbesar, manakala dikatakan kepada seorang hamba, "Hisablah dirimu sendiri." Supaya dia mengetahui fakta dosa yang ada pada dirinya yang mendatangkan azab. 9
The sense of the book of deeds tied to the neck
It means that one's book of deed stays with the doer no matter where or in whatever condition one is. What he or she does continues to get recorded there. When death comes, the 'book' is closed and set aside safely. After that, when comes the Last Day, the Day of Judgment, this book of deeds will be placed in everyone's hand in order that he would himself read it and also decide himself whether he is deserving of reward or deserving of punishment. It has been reported from Qatadah (رح) that it will be a day when even an illiterate person will be able to read his book of deeds. On this occasion, al-lsbahani has reported on the authority of Sayyidna Abu Umamah ؓ that the Holy Prophet ﷺ said: On the day of Qiyamah, when the book of deeds belonging to people will be given in their hand, someone will notice that some of his good deeds were not recorded there. He will tell his Lord about the particular deeds missing from there. His Lord will tell him that He had erased those deeds for he used to speak ill of people on their backs. (Mazhari)
Djelo svakog čovjeka smo učinili neodvojivim od njega, poput ogrlice koja se stavi o vrat, i ono će ga pratiti sve dok ne bude za njega obračunat na Sudnjem danu. Tada ćemo svakom čovjeku dati da vidi svoju knjigu u kojoj piše sve što je radio, i dobro i loše.
Nous avons accolé à l’être humain ses œuvres qui sont aussi inséparables de lui que ne l’est un médaillon à son cou et elles ne se sépareront de lui que lorsqu’il aura rendu des comptes. Le Jour de la Résurrection, Nous lui sortirons un livre dans lequel sera consignée toute œuvre bonne ou mauvaise et il le trouvera grand ouvert face à lui
For every person I have made the actions that proceed from him attached to him, like how a necklace is attached to the neck. They will not leave him until he is taken to account for them. On the Day of Judgement, I will bring out for him a book that contains every good or bad deed that he did, which he will find spread open before him.
Setiap manusia telah Kami jadikan amal perbuatan yang ia kerjakan senantiasa melekat pada dirinya laksana melekatnya kalung pada leher, ia tidak akan terpisah darinya hingga amal perbuatannya tersebut dihisab. Lalu pada hari Kiamat kelak Kami keluarkan baginya satu kitab yang tercatat di dalamnya semua amal perbuatannya yang baik dan buruk, lalu ia akan menyaksikan kitab ini terbuka dan terbentang di hadapannya.
Her insanın yaptığı amelini boynunda takılı kolye gibi sürekli kendisine yapışık kılarız. (O kolye) hesaba çekileceği güne kadar ondan hiç ayrılmayacaktır. Kıyamet gününde içerisinde işlemiş olduğu bütün hayır ve şer amelleri olan önünde açılmış, yayılmış olarak bulacağı bir kitap çıkarırız.
E stabilimmo che le azioni che ogni persona compie gli siano legate al collo, e non verranno distaccate finché non verrà giudicato; e trarremo per lui un libro in cui saranno annotate tutte le sue azioni, buone o malvagie, che troverà aperto dinanzi a lui.
Every Person will have the Book of his Deeds with Him
After mentioning time, and the deeds of the son of Adam that take place therein, Allah says:
وَكُلَّ إِنْسَـنٍ أَلْزَمْنَـهُ طَـئِرَهُ فِى عُنُقِهِ
(And We have fastened every man's Ta'irah (deeds) to his neck,) The word Ta'irah (lit. something that flies) refers to man's deeds which fly from him, as Ibn `Abbas, Mujahid and others said. It includes both good deeds and bad deeds, he will be forced to acknowledge them and will be rewarded or punished accordingly.
فَمَن يَعْمَلْ مِثْقَالَ ذَرَّةٍ خَيْراً يَرَهُ - وَمَن يَعْـمَلْ مِثْقَالَ ذَرَّةٍ شَرّاً يَرَهُ
(So whosoever does good equal to the weight of a speck of dust shall see it. And whosoever does evil equal to the weight of a speck of dust shall see it.) (99:7-8). Allah says:
إِذْ يَتَلَقَّى الْمُتَلَقِّيَانِ عَنِ الْيَمِينِ وَعَنِ الشِّمَالِ قَعِيدٌ - مَّا يَلْفِظُ مِن قَوْلٍ إِلاَّ لَدَيْهِ رَقِيبٌ عَتِيدٌ
((Remember) that the two receivers (recording angels) receive (each human being), one sitting on the right and one on the left (to note his or her actions). Not a word does he (or she) utter but there is a watcher by him ready (to record it).) (50:17-18)
وَإِنَّ عَلَيْكُمْ لَحَـفِظِينَ - كِرَاماً كَـتِبِينَ - يَعْلَمُونَ مَا تَفْعَلُونَ
(But verily, over you (are appointed angels in charge of mankind) to watch you, Kiraman (Honorable) Katibin - writing down (your deeds), they know all that you do.) (82:10-12)
إِنَّمَا تُجْزَوْنَ مَا كُنتُمْ تَعْمَلُونَ
(You are only being requited for what you used to do.) 52:16
مَن يَعْمَلْ سُوءًا يُجْزَ بِهِ
(whosoever works evil, will have the recompense thereof.) 4:123 The meaning is that the deeds of the sons of Adam are preserved, whether they are great or small, and they are recorded night and day, morning and evening.
وَنُخْرِجُ لَهُ يَوْمَ الْقِيَـمَةِ كِتَابًا يَلْقَـهُ مَنْشُوراً
(and on the Day of Resurrection, We shall bring out for him a Book which he will find wide open.) meaning, `We will collect all of his deeds for him in a Book which will be given to him on the Day of Resurrection, either in his right hand, if he is one of the blessed, or in his left hand if he is one of the wretched.'
مَنْشُوراً
(wide open) means, it will be open for him and others to read all of his deeds, from the beginning of his life until the end.
يُنَبَّأُ الإِنسَـنُ يَوْمَئِذِ بِمَا قَدَّمَ وَأَخَّرَ - بَلِ الإِنسَـنُ عَلَى نَفْسِهِ بَصِيرَةٌ - وَلَوْ أَلْقَى مَعَاذِيرَهُ
(On that Day man will be informed of what (deeds) he sent forward, and what (deeds) he left behind. Nay! Man will be a witness against himself, though he may put forth his excuses.) (75:13-15) Allah says:
اقْرَأْ كَتَـبَكَ كَفَى بِنَفْسِكَ الْيَوْمَ عَلَيْكَ حَسِيبًا
((It will be said to him): "Read your Book. You yourself are sufficient as a reckoner against you this Day.") meaning, you have not been treated unjustly and nothing has been recorded against you except what you have done, because you remember everything that you have done, and no one will forget anything that he did. Everyone will be able to read his Book, whether he is literate or illiterate.
أَلْزَمْنَـهُ طَـئِرَهُ فِى عُنُقِهِ
(And We have fastened every man's Ta'irah (deeds) to his neck,) The neck is mentioned because it is a part of the body that has no counterpart, and when one is restrained by it, he has no escape. Ma`mar narrated from Qatadah, "His deeds,
وَنُخْرِجُ لَهُ يَوْمَ الْقِيَـمَةِ
(and on the Day of Resurrection, We shall bring out for him) We shall bring forth those deeds."
كِتَابًا يَلْقَـهُ مَنْشُوراً
(a Book which he will find wide open.) Ma`mar said: Al-Hasan recited,
عَنِ الْيَمِينِ وَعَنِ الشِّمَالِ قَعِيدٌ
(one sitting on the right and one on the left. ) 50:17 And he said; "O son of Adam, your Book has been opened for you, and two noble angels have been entrusted to accompany you, one on your right and one on your left. The one who is on your right records your good deeds, and the one who is on your left records your bad deeds. `So do whatever you want, a lot or a little, until you die, then I will fold up your Book and tie it to your neck with you in your grave. Then when you come out on the Day of Resurrection, you will find the Book wide open, so read your Book.' By Allah, the One Who makes you accountable for your own deeds is being perfectly just." These are some of the best words Al-Hasan ever spoke, may Allah have mercy on him.
Và mỗi người đều được TA (Allah) treo lên cổ một cái vòng về các việc làm của y, nó không được tháo ra cho đến khi mỗi người đã được mang ra xét xử. Vào Ngày Phục Sinh, TA sẽ mang ra cho y một quyển số trong đó ghi chép lại tất cả mọi việc làm tốt, xấu của y và y sẽ thấy nó được mở sẵn trước mặt của mình.
Sa bawat tao ay gumawa Kami ng gawain niyang namumutawi sa kanya na nakadikit sa kanya gaya ng pagkakadikit ng kuwintas sa leeg, na hindi nahihiwalay sa Kanya hanggang sa tuusin siya rito. Magpapalabas Kami para sa kanya sa Araw ng Pagbangon ng isang talaang naroon ang lahat ng ginawa niya na kabutihan at kasamaan, na matatagpuan niya sa harapan niya na nakabukas at nakalatag.
Magsasabi Kami sa kanya sa araw na iyon: "Basahin mo, O tao, ang talaan mo at magsagawa ka ng pagtutuos sa sarili mo sa mga gawa mo; nakasapat ang sarili mo sa Araw ng Pagbangon bilang tagapagtuos para sa iyo."
TA (Allah) sẽ phán với con người vào Ngày Phán Xét: ngươi hãy đọc quyển sổ ghi chép các việc làm của ngươi, bản thân ngươi tự phán xét lấy các việc làm của Ngươi và vào Ngày Phán Xét linh hôn của ngươi đã đủ để thanh toán ngươi.
E gli diremo, quel giorno: "Leggi, uomo, il tuo libro, e giudica te stesso per le tue azioni. Il tuo stesso giudizio ti sarà sufficiente, nel Giorno della Resurrezione"
I will say to him on that day: O Man! Read your book and take an account of your soul for your deeds. You are enough to take an account of yourself on the Day of Judgement.
Tog dana ćemo čovjeku reći: "Čitaj - o čovječe, i sebe obračunaj za ono što si činio! Dovoljno ti je danas muke da sam sebe obračunavaš!"
Nous lui dirons ce jour-là: Ö être humain, lis ton livre et charge-toi de rendre compte à toi-même pour tes oeuvres. Tu te suffis en effet à toi-même pour cette tâche
Ese día le diré: “¡Ser humano! Lee tu libro y el registro de tus obras. Pues es suficiente que te juzgues tú mismo en el Día del Juicio”.
Pada hari itu Kami akan katakan padanya, "Wahai manusia! Bacalah kitab catatan amalmu dan silakan menghisab sendiri amal perbuatanmu. Pada hari Kiamat ini cukuplah dirimu sebagai penghitung atas amalanmu sendiri."
O gün kendisine, şöyle diyeceğiz: -Ey insan!- Kitabını oku ve amellerinle ilgili hesabını görücü olarak bu işi sen üstlen. Kıyamet gününde kendi kendini hesaba çekici olarak yetersin.
Kim iman ederek, hidayete yönelirse, hidayetinin sevabı kendisine aittir. Kim saparsa, sapıklığının cezası kendisine aittir. Hiçbir nefis başka bir nefsin günahını taşımaz. Biz hiçbir bir topluma hücceti ikame edip onlara bir resul göndermedikçe azap etmeyiz.
Celui qui aura eu la foi, la récompense pour cette réussite ne sera obtenue que par lui et celui qui se sera égaré sera le seul à être puni. Aucune âme ne portera la responsabilité d’un péché commis par une autre et Nous ne châtions pas un peuple tant que Nous ne lui avons pas explicité Nos arguments en lui envoyant des messagers.
Ko krene pravim putem - u svoju korist je krenuo, a ko ode u zabludu - na svoju štetu to radi. Niko tuđi grijeh neće nositi, i nijedan narod nismo kažnjavali dok nad njima nismo dokaz uspostavili slanjem poslanika.
Aquel que sea guiado a la fe, la recompensa es para su propio beneficio, pero aquel que se desvíe, el castigo por desviarse es para su propio perjuicio. Nadie cargará el pecado ajeno, ni tampoco castigo a un pueblo sino hasta haberles enviando mensajeros.
Whoever is guided to faith, then the reward of his being guided is for his own good; and whoever goes astray, the punishment for his going astray is to his detriment. No soul carries the sin of another soul, nor do I ever punish a people until I establish proof against them by sending Messengers to them.
Barang siapa yang mengikuti hidayah dan petunjuk keimanan, niscaya ganjaran pahalanya akan kembali pada dirinya. Sebaliknya, barang siapa yang tersesat maka balasan kesesatannya juga akan kembali pada dirinya sendiri sebab seseorang tidak akan menanggung beban dosa orang lain, dan Kami tidak akan menyiksa suatu kaum hingga ditegakkan hujah atas mereka dengan mengirimkan pada mereka para rasul.
In ancient times superstitious people tried to predict their fate by observing the flight of birds or the revolution of stars, or through different charms. In the present day, even those who do not believe in such superstitions, attribute their fate to some mysterious cause or the other. They think that it is some external factor which truly influences their destiny. God, however, says that the human fate is not linked with the birds or the stars: neither is it connected with any external thing; indeed, the fate of every man hangs upon his own deeds. Whatever a man thinks or does is being recorded throughout his existence. On the Day of Judgement, therefore, man will find his life history written in the shape of a diary, which contains all matters, both great and small. God raised prophets among the various communities and revealed the scriptures to them. He did this so that people should be aware in advance of the unforeseeable Day of Reckoning. Now it is for every man to decide what fate he wants to face in the future: eternal paradise as a result of his following the path of guidance, or an eternity in hell as a result of his straying from that path.
"Barangsiapa yang berbuat sesuai dengan hidayah (Allah), maka sesungguhnya dia berbuat itu untuk (keselamatan) dirinya sendiri; dan barangsiapa yang sesat maka sesungguhnya dia ter-sesat untuk (kerugian) dirinya sendiri. Dan seorang yang berdosa tidak dapat memikul dosa orang lain, dan Kami tidak akan meng-azab sehingga Kami mengutus seorang rasul." (Al-Isra`: 15).
(15) Maksudnya, hidayah dan kesesatan seseorang itu (dam-paknya) akan kembali pada dirinya sendiri. Seseorang tidak akan menanggung dosa orang lain. Dia pun tidak dapat menampik ke-salahan yang dia kerjakan sekecil biji sawi pun. Allah adalah Dzat yang paling adil, tidak akan mengazab seseorang sehingga hujjah tegak atasnya melalui risalah, kemudian orang itu (merespon de-ngan) menentangnya.
Adapun orang-orang yang tunduk dengan hujjah atau belum sampai hujjah Allah kepadanya, maka Allah tidak akan mengazabnya. Ayat ini dijadikan dalil bahwasanya Allah tidak akan mengazab ahlul fathrah (orang-orang yang hidup di masa transisi kenabian, pent) dan anak-anak kaum musyrikin (yang meninggal sebelum dewasa), sampai Dia mengutus seorang rasul kepada mereka. Karena sesungguhnya Allah itu suci dari segala bentuk tindak aniaya.
15- Kim hidâyet bulursa o, ancak kendi yararına hidâyet bulmuş olur. Kim de saparsa yalnız kendi zararına sapmış olur. Hiçbir (günahkar) kimse bir başkasının (günah) yükünü yüklenmez. Biz, bir rasûl göndermedikçe de azap etmeyiz.
15. Yani herkesin hidâyet ve sapıklığı kendisinedir. Kimse kimsenin günahını yüklenmeyeceği gibi kimse başkasına gelecek zerre ağırlığı kadar bir kötülüğü de uzaklaştıramaz. Allah adaletlilerin en adaletlisidir. Hiçbir kimseye risalet vasıtasıyla delil ortaya konulmadıkça ve o da bu delile karşı koymadıkça azap edilmez. Delile boyun eğen yahut Yüce Allah’ın delili kendisine ulaşmayan kimseye ise hiç şüphesiz Allah azap etmez. Bu âyet-i kerime, fetret dönemi insanları ile müşriklerin çocukları da dahil olmak üzere Allah’ın, kendilerine peygamber göndermedikçe hiçbir kavme azap etmeyeceğine delil gösterilmiştir. Çünkü Yüce Allah, zulmetmekten münezzehtir.
No One will have to bear the Sins of Another
Allah tells us that whoever is guided and follows the truth, walking in the footsteps of the Prophet , he will gain the good consequences of that for himself.
وَمَن ضَلَّ
(And whoever goes astray,) meaning from the truth, deviating from the way of guidance, he is wronging himself and will have to bear the consequences. Then Allah says:
وَلاَ تَزِرُ وَازِرَةٌ وِزْرَ أُخْرَى
(No one laden with burdens can bear another's burden.) no one will have to bear the sins of another, and he does not wrong anyone besides himself, as Allah says:
وَإِن تَدْعُ مُثْقَلَةٌ إِلَى حِمْلِهَا لاَ يُحْمَلْ مِنْهُ شَىْءٌ
(and if one heavily laden calls another to (bear) his load, nothing of it will be lifted) 35:15 There is no contradiction between this and other Ayat:
وَلَيَحْمِلُنَّ أَثْقَالَهُمْ وَأَثْقَالاً مَّعَ أَثْقَالِهِمْ
(And verily, they shall bear their own loads, and other loads besides their own.) 29:13 and:
وَمِنْ أَوْزَارِ الَّذِينَ يُضِلُّونَهُمْ بِغَيْرِ عِلْمٍ
(and also of the burdens of those whom they misled without knowledge.) 16:25 For those who called others to do evil will bear the sin of their own deviation as well as the sin of those whom they led astray, without detracting the least amount from the burden of those people, and none of this burden shall be removed from them. This is the justice and mercy of Allah towards His servants. As Allah says:
وَمَا كُنَّا مُعَذِّبِينَ حَتَّى نَبْعَثَ رَسُولاً
(And We never punish until We have sent a Messenger (to give warning).)
No Punishment until a Messenger has been sent
Allah tells us that out of His justice, He does not punish anyone until He has established proof against him by sending a Messenger to him, as He says:
تَكَادُ تَمَيَّزُ مِنَ الغَيْظِ كُلَّمَا أُلْقِىَ فِيهَا فَوْجٌ سَأَلَهُمْ خَزَنَتُهَآ أَلَمْ يَأْتِكُمْ نَذِيرٌ - قَالُواْ بَلَى قَدْ جَآءَنَا نَذِيرٌ فَكَذَّبْنَا وَقُلْنَا مَا نَزَّلَ اللَّهُ مِن شَىْءٍ إِنْ أَنتُمْ إِلاَّ فِى ضَلَـلٍ كَبِيرٍ
(Every time a group is cast therein, its keeper will ask: "Did no warner come to you" They will say: "Yes, indeed a warner did come to us, but we belied him and said: `Allah never sent down anything (of revelation); you are only in great error."') (67:8-9) And,
وَسِيقَ الَّذِينَ كَـفَرُواْ إِلَى جَهَنَّمَ زُمَراً حَتَّى إِذَا جَآءُوهَا فُتِحَتْ أَبْوَبُهَا وَقَالَ لَهُمْ خَزَنَتُهَآ أَلَمْ يَأْتِكُمْ رُسُلٌ مِّنكُمْ يَتْلُونَ عَلَيْكُمْ ءَايَـتِ رَبِّكُمْ وَيُنذِرُونَكُمْ لِقَـآءَ يَوْمِكُمْ هَـذَا قَالُواْ بَلَى وَلَـكِنْ حَقَّتْ كَلِمَةُ الْعَذَابِ عَلَى الْكَـفِرِينَ
(And those who disbelieved will be driven to Hell in groups, till, when they reach it, the gates thereof will be opened. And its keepers will say, "Did not the Messengers come to you from yourselves - reciting to you the verses of your Lord, and warning you of the meeting of this Day of yours" They will say: "Yes," but the Word of torment has been justified against the disbelievers!) (39:71) And,
وَهُمْ يَصْطَرِخُونَ فِيهَا رَبَّنَآ أَخْرِجْنَا نَعْمَلْ صَـلِحاً غَيْرَ الَّذِى كُـنَّا نَعْمَلُ أَوَلَمْ نُعَمِّرْكُمْ مَّا يَتَذَكَّرُ فِيهِ مَن تَذَكَّرَ وَجَآءَكُمُ النَّذِيرُ فَذُوقُواْ فَمَا لِلظَّـلِمِينَ مِن نَّصِيرٍ
(Therein they will cry: "Our Lord! Bring us out, we shall do righteous good deeds, not (the evil deeds) that we used to do." (Allah will reply:) "Did We not give you lives long enough, so that whosoever would receive admonition could receive it And the warner came to you. So taste you (the evil of your deeds). For the wrongdoers there is no helper.") (35:37) There are other Ayat which indicate that Allah will not make anyone enter Hell except after sending a Messenger to them.
The Issue of Small Children who die
Here there arises an issue over which the scholars in earlier and modern times have disagreed, may Allah have mercy on them. This is the issue of children who die when they are little, and their parents are disbelievers: what happens to them By the same token, what happens to the insane, the deaf, the senile and those who die during the circumstances of Fatrah, when no Message reached them Several Hadiths have been narrated on this topic, which I will quote here by the help and support of Allah. The First Hadith from Al-Aswad bin Sar ®299؛ Imam Ahmad reported from Al-Aswad bin Sari' that the Messenger of Allah ﷺ said,
«أَرْبَعَةٌ يَحْتَجُّونَ يَوْمَ الْقِيَامَةِ: رَجُلٌ أَصَمُّ لَا يَسْمَعُ شَيْئًا، وَرَجُلٌ أَحْمَقُ، وَرَجُلٌ هَرِمٌ، وَرَجُلٌ مَاتَ فِي فَتْرَةٍ، فَأَمَّا الْأَصَمُّ فَيَقُولُ: رَبِّ قَدْ جَاءَ الْإِسْلَامُ وَمَا أَسْمَعُ شَيْئًا، وَأَمَّا الْأَحْمَقُ فَيَقُولُ: رَبِّ قَدْ جَاءَ الْإِسْلَامُ وَالصِّبْيَانُ يَحْذِفُونِي بِالْبَعْرِ، وَأَمَّا الْهَرِمُ فَيَقُولُ: رَبِّ لَقَدْ جَاءَ الْإِسْلَامُ وَمَا أَعْقِلُ شَيْئًا، وَأَمَّا الَّذِي مَاتَ فِي الْفَتْرَةِ فَيَقُولُ: رَبِّ مَا أَتَانِي لَكَ رَسُولٌ. فَيَأْخُذُ مَوَاثِيقَهُمْ لِيُطِيعَنَّهُ، فَيُرْسِلُ إِلَيْهِمْ أَنِ ادْخُلُوا النَّارَ، فَوَالَّذِي نَفْسُ مُحَمَّدٍ بِيَدِهِ، لَوْ دَخَلُوهَا لَكَانَتْ عَلَيْهِمْ بَرْدًا وَسَلَامًا»
(There are four who will present their case on the Day of Resurrection: a deaf man who never heard anything, an insane man, a very old and senile man, and a man who died during the Fatrah. As for the deaf man, he will say, "O Lord, Islam came but I never heard anything." As for the insane man, he will say, "O Lord, Islam came and the young boys were throwing camel dung at me." As for the senile man, he will say, "O Lord, Islam came and I did not understand anything." As for the one who died during the Fatrah, he will say, "O Lord, no Messenger from You came to me." Allah will accept their pledge of obedience to Him, then He will send word to them that they should enter the Fire. By the One in Whose Hand is the soul of Muhammad, if they enter it, it will be cool and safe for them.) There is a similar report with a chain from Qatadah from Al-Hasan from Abu Rafi` from Abu Hurayrah, but at the end it says:
«فَمَنْ دَخَلَهَا كَانَتْ عَلَيْهِ بَرْدًا وَسَلَامًا، وَمَنْ لَمْ يَدْخُلْهَا يُسْحَبُ إِلَيْهَا»
(Whoever enters it will find it cool and safe, and whoever does not enter it will be dragged into it.) This was also recorded by Ishaq bin Rahwayh from Mu`adh bin Hisham, and by Al-Bayhaqi in Al-I`tiqad. He said: "This is a Sahih chain." It was reported by Ibn Jarir from the Hadith of Ma`mar from Hammam from Abu Hurayrah, who attributed it to the Prophet . Then Abu Hurayrah said: "Recite, if you wish:
وَمَا كُنَّا مُعَذِّبِينَ حَتَّى نَبْعَثَ رَسُولاً
(And We never punish until We have sent a Messenger (to give warning))." This was also narrated by Ma`mar from `Abdullah bin Tawus from his father, from Abu Hurayrah, but it is Mauquf (it was not attributed directly to the Prophet ).
The Second Hadith from Abu Hurayrah
He said that the Messenger of Allah ﷺ said:
«كُلُّ مَوْلُودٍ يُولَدُ عَلَى الْفِطْرَةِ، فَأَبَوَاهُ يُهَوِّدَانِهِ أَوْ يُنَصِّرَانِهِ أَوْ يُمَجِّسَانِهِ، كَمَا تُنْتِجُ الْبَهِيمَةُ بَهِيمَةً جَمْعَاءَ، هَلْ تُحِسُّونَ فِيهَا مِنْ جَدْعَاءَ؟»
(Every newborn is born in a state of Fitrah (the natural state of man), then his parents make him into a Jew or Christian or Zoroastrian, as animals produce whole animals - do you see any that is born mutilated (with something missing)) According to one report they said: "O Messenger of Allah, what about those who die when they are little" He said,
«اللهُ أَعْلَمُ بِمَا كَانُوا عَامِلِين»
(Allah knows best what they would have done.) Imam Ahmad reported from Abu Hurayrah that the Prophet () as far as I know - the narrator was not sure if it was attributed to Musa - said:
«ذَرَارِيُّ الْمُسْلِمِينَ فِي الْجَنَّةِ يَكْفُلُهُمْ إِبْرَاهِيمُ عَلَيْهِ السَّلَام»
(The children of the Muslims are in Paradise, being taken care of by Ibrahim.) In Sahih Muslim it is reported from `Iyyad bin Hammad that the Messenger of Allah ﷺ said that Allah said:
«إِنِّي خَلَقْتُ عِبَادِي حُنَفَاء»
(I have created My servants as Hunafa.) According to another version, the wording is "as Muslims."
The Third Hadith from Samurah
In his book Al-Mustakhraj `Ala Al-Bukhari, Al-Hafiz Abu Bakr Al-Barqani recorded the Hadith of `Awf Al-A`rabi, from Abu Raja' Al-`Utardi from Samurah that the Prophet said:
«كُلُّ مَوْلُودٍ يُولَدُ عَلَى الْفِطْرَة»
(Every newborn is born in a state of Fitrah.) The people called out to him: "O Messenger of Allah! What about the children of the idolators" He said,
«وَأَوْلَادُ الْمُشْرِكِين»
(And the children of the idolators too.) At-Tabarani reported that Samurah said: "We asked the Messenger of Allah about the children of the idolators, and he said,
«هُمْ خَدَمُ أَهْلِ الْجَنَّة»
(They are the servants of the people of Paradise.)
The Fourth Hadith from the Paternal Uncle of Hasna
Ahmad reported that Hasna' bint Mu`awiyah, from Bani Suraym, said that his paternal uncle said to him: "I said, `O Messenger of Allah, who is in Paradise' He said,
«النَّبِيُّ فِي الْجَنَّةِ، وَالشَّهِيدُ فِي الْجَنَّةِ، وَالْمَوْلُودُ فِي الْجَنَّةِ، وَالْوَئِيدُ فِي الْجَنَّة»
(Prophets are in Paradise, martyrs are in Paradise, infants are in Paradise and baby girls who were buried alive are in Paradise.)
It is Makruh to discuss this Matter
In order to discuss this issue we need good, sound proof, but people who have no knowledge of Shari`ah may try to speak about it. For this reason some of the scholars did not like to discuss it. This view has been narrated from Ibn `Abbas, Al-Qasim bin Muhammad bin Abi Bakr As-Siddiq, Muhammad bin Al-Hanafiyyah and others. Ibn Hibban recorded in his Sahih that Jarir bin Hazim said: I heard Abu Raja' Al-`Utardi saying that he heard Ibn `Abbas (may Allah be pleased with them both) saying, "While he was on the Minbar, the Messenger of Allah ﷺ said:
«لَا يَزَالُ أَمْرُ هَذِهِ الْأُمَّةِ مُوَاتِيًا أَوْ مُقَارِبَا مَا لَمْ يَتَكَلَّمُوا فِي الْوِلْدَانِ وَالْقَدَر»
(This Ummah will be fine so long as they do not talk about children and the divine decree.)" Ibn Hibban said: "This means talking about the children of the idolators." Abu Bakr Al-Bazzar also recorded it via Jarir bin Hazim, then he said, "A group narrated it from Abu Raja' from Ibn `Abbas, but it is Mauquf".
Allah does not punish unless He sends a Messenger:
A clarification
On the basis of this verse, some leading Muslim jurists rule that people to whom the call of any prophet or messenger did not reach will not be subject to any punishment, despite their disbelief. There are other leading jurists who hold that those who deny the Islamic beliefs that can be understood through reason - such as, the existence of God and His Oneness etc. - will be punished for their disbelief, even if no call from any prophet or messenger has reached them. Of course, there will be no punishment for usual acts of disobedience and sins without prior call and transmission of the divine message by prophets. And there are still others who interpret 'rasul' at this place (15) in a general sense, whether he is a messenger or prophet, or whether it is the human reason itself - for, that too, in a way, is a messenger of Allah after all.
There will be no punishment for the children of Mushriks
Commenting on the verse: لَا تَزِرُ وَازِرَةٌ (And no bearer of burden shall bear the burden of another - 15), it has been said in Tafsir Mazhari that this verse proves that the children of Mushriks and disbelievers who die before reaching adulthood will not be punished. The reason is that they will not deserve to be punished on account of the denial and disbelief of their parents. Sayings of leading jurists differ about this issue; its de-tails are unnecessary here.
Colui che sceglie la fede otterrà la ricompensa della sua buona scelta; mentre colui che si svia otterrà la punizione, e nessuna anima si farà carico dei peccati altrui. Non puniamo un popolo finché non gli mostriamo delle prove, inviando loro dei messaggeri.
Ang sinumang napatnubayan tungo sa pananampalataya, ang gantimpala ng kapatnubayan niya ay para sa sarili niya; at ang sinumang naligaw, ang parusa sa pagkaligaw niya ay laban sa kanya. Hindi magpapasan ang isang kaluluwa ng pagkakasala ng ibang kaluluwa. Hindi Kami magpaparusa sa mga tao hanggang sa maglahad Kami laban sa kanila ng katwiran sa pamamagitan ng pagsusugo ng mga sugo sa kanila.
Ai đi theo hướng dẫn để đến với đức tin Iman thì sẽ được ban thưởng cho sự sự đi theo của y, còn ai lạc khỏi sự hướng dẫn thì phải chịu hình phạt cho sự lạc đó của y. Và không một ai phải gánh lấy tội lỗi của người khác mà mỗi người chỉ phải chịu tội lỗi của riêng mình. Và TA (Allah) đã không trừng phạt bất cứ một nhóm người nào cho tới khi TA đã có đầy đủ lý do cho sự việc đó, đấy là TA đã gửi đến cho họ một Sứ Giả.
Meanings of Amarna
The commentators differed over the meaning of this word. It was said that the phrase translated here as "Amarna those who live luxuriously. Then, they transgress therein" means, "We send Our decree upon them" as Allah says elsewhere:
أَتَاهَآ أَمْرُنَا لَيْلاً أَوْ نَهَارًا
(Our decree reaches it by night or by day) For Amarna cannot mean "Our command" because Allah does not command or enjoin immorality. Or, they said it means that Allah subjugated them to commit immoral deeds, so they deserved the punishment. Or it was said that it means: "We commanded them to obey Us, but they committed immoral sins, so they deserved punishment." This was reported from Ibn Jurayj from Ibn `Abbas, and it is also the view of Sa`id bin Jubayr.
أَمَرْنَا مُتْرَفِيهَا فَفَسَقُواْ فِيهَا
(Amarna those who live luxuriously. Then, they transgress therein,) `Ali bin Abi Talhah reported that Ibn `Abbas said: this means "We gave power to the evil people, so they committed sin therein (in the town), and because they did that, Allah destroyed them with the punishment." This is similar to the Ayah:
وَكَذلِكَ جَعَلْنَا فِي كُلِّ قَرْيَةٍ أَكَـبِرَ مُجْرِمِيهَا
(And thus We have set up in every town great ones of its wicked people) 6:133 This was also the view of Abu Al-`Aliyah, Mujahid and Ar-Rabi' bin Anas.
وَإِذَآ أَرَدْنَآ أَن نُّهْلِكَ قَرْيَةً أَمَرْنَا مُتْرَفِيهَا فَفَسَقُواْ فِيهَا
(And when We decide to distroy a town (populaton), Amarna those who live luxuriously. Then, they transgress therein,) Al-`Awfi reported that Ibn `Abbas said, (it means) "We increase their numbers. This was also the view of `Ikrimah, Al-Hasan, Ad-Dahhak and Qatadah, and it was reported from Malik and Az-Zuhri.
وَكَمْ أَهْلَكْنَا مِنَ الْقُرُونِ مِن بَعْدِ نُوحٍ وَكَفَى بِرَبِّكَ بِذُنُوبِ عِبَادِهِ خَبِيرَا بَصِيرًا
Và khi TA (Allah) muốn hủy diệt một thị trấn hay một ngôi làng nào đó thì TA đều truyền lệnh xuống cho thị dân đang sống sung túc của nó rằng hãy tuân lệnh TA và chớ trái nghịch; nhưng rồi chúng ngoan cố làm trái lệnh TA, và lời hứa trừng phạt của TA phải được chứng thực nên TA đã hủy diệt chúng bằng một sự triệt tiêu toàn bộ.
Kapag nagnais Kami ng pagpapahamak ng isang pamayanan dahil sa kawalang-katarungan niyon ay mag-uutos Kami ng pagtalima sa mga pinalayaw ng biyaya ngunit hindi sila susunod, bagkus susuway sila at lalabas sa pagtalima kaya magigindapat sa kanila ang sasabihin hinggil sa pagdurusang pupuksa kaya magpapahamak Kami sa kanila ayon sa kapahamakan ng pagpupuksa.
Se volessimo, distruggeremmo un villaggio a causa dell'ingiustizia dei suoi abitanti, coloro che rinnegarono, dopo le Nostre grazie nei loro confronti, e a cui ordinammo di obbedire, ma che non accettarono, piuttosto disobbedirono e si allontanarono dall'obbedienza: Così vennero afflitti dalla punizione distruttiva, e vennero sterminati.
Kada hoćemo da uništimo neki grad zbog nepravde njegovih stanovnika, mi učinimo da oholnici koji su Nam nepokorni bili još više grijeha čine, zbog čega zasluže kaznu koja ih istrijebi.
"Dan jika Kami hendak membinasakan suatu negeri, maka Kami perintahkan kepada orang-orang yang hidup mewah di negeri itu (supaya menaati Allah), tetapi mereka melakukan kedurhakaan dalam negeri itu, maka sudah sepantasnya berlaku terhadapnya perkataan (ketentuan dari Kami), kemudian Kami hancurkan ne-geri itu sehancur-hancurnya. Dan berapa banyaknya kaum sesudah Nuh telah Kami binasakan. Dan cukuplah Tuhanmu Maha Menge-tahui lagi Maha Melihat dosa hamba-hambaNya." (Al-Isra`: 16-17).
(16) Allah تعالى memberitahukan bahwasanya apabila Dia ingin menghancurkan salah satu negeri yang berbuat sewenang-wenang dan meluluhlantakkannya dengan azab sampai tak tersisa, maka Dia akan memberikan perintah kepada orang-orang kala-ngan mewah mereka dalam bentuk ketetapan takdir (untuk menaati Allah). Lalu mereka berbuat kefasikan sampai tindakan melampaui batas mereka sudah parah ﴾ فَحَقَّ عَلَيۡهَا ٱلۡقَوۡلُ ﴿ "maka sudah sepantasnya ber-laku terhadapnya perkataan (ketentuan Kami)," yaitu ketentuan azab (Kami), yang mana tidak ada (seorang pun) yang sanggup menolak-nya ﴾ فَدَمَّرۡنَٰهَا تَدۡمِيرٗا ﴿ "kemudian Kami hancurkan negeri itu sehancur-han-curnya."
(17) Mereka itu umat manusia yang banyak, setelah kaum Nabi Nuh yang mana Allah memusnahkannya dengan azab, seperti kaum 'Ad, Tsamud, kaum Nabi Luth, dan kaum lainnya yang telah Allah siksa ketika tindakan melampaui batas mereka sudah mera-jalela dan kekufuran mereka semakin menjadi-jadi. Akibatnya, Allah menurunkan hukuman yang dahsyat kepada mereka, ﴾ وَكَفَىٰ بِرَبِّكَ بِذُنُوبِ عِبَادِهِۦ خَبِيرَۢا بَصِيرٗا ﴿ "dan cukuplah Rabbmu Maha Mengetahui lagi Maha Meli-hat dosa hamba-hambaNya." Janganlah mereka merasa takut muncul-nya tindakan kezhaliman dari Allah, karena sesungguhnya Allah hanya mengazab atas dasar perbuatan yang mereka lakukan saja.
Lorsque Nous voulons anéantir une cité pour son injustice, Nous ordonnons à ceux de ses habitants que l’opulence a rendus ingrats, d’obéir à Allah mais ils refusent, préférant plutôt se rebeller. Ils méritent alors l’anéantissement de plein droit et Nous les anéantirons effectivement.
16- Bir ülkeyi helâk etmek istediğimiz zaman, onun refahtan şımarmış elebaşılarına (Allah'a itaati) emrederiz, ancak onlar orada fâsıklık ederler. Böylece üzerlerine (azap) sözü hak olur. Biz de orayı yerle bir ederiz.
17- Nûh’tan sonra nice nesilleri helak ettik. Kullarının günahlarını bilen ve gören olarak Rabbin yeter.
16. Yüce Allah, bize şunu haber vermektedir: O, zalim ülkelerden herhangi birisini helak etmeyi, azap ile kökten yok etmeyi dilerse oranın nimet ve refahtan şımarmış olanlarına kaderî emrini verir, onlar da “orada fâsıklık ederler.” Azgınlıkları artar durur. Sonunda “üzerlerine” geri çevrilmesi imkânsız olan azap “sözü hak olur. Biz de orayı yerle bir ederiz.”
17. “Nûh’tan sonra nice nesilleri helak ettik.” Allah’ın Nûh kavminden sonra Ad, Semûd, Lût kavmi vb. gibi azap ile helâk ettiği pek çok ümmet vardır. Yüce Allah, onların azgınlıkları artıp küfürleri çoğalınca üzerlerine büyük bir ceza ve azap indirmişti. “Kullarının günahlarını bilen ve gören olarak Rabbin yeter.” O nedenle O’nun haksızlık edeceğinden yana korkmasınlar. Zira O, onları ancak yaptıklarına karşılık cezalandırır.
When I decided to destroy a town because of its wrongdoing, I instructed those who became reckless because of affluence, to obey Allah but they did not comply. And instead they disobeyed Him and transgressed, so the word of the decimating punishment became justified against them and I destroyed them completely.
Biz bir memleketi, yapmış olduğu zulümlerinden dolayı helak etmek istediğimiz zaman nimetin azdırdığı kimselere Allah'a itaat etmelerini emrederiz. Onlar ise emrimizi yerine getirmezler. Bilakis isyan eder ve itaat etmekten uzak olurlar. Bundan dolayı onlar kendilerini tamamen yok edecek azabın üzerlerine gelmesini hak etmiş olurlar. Böylece biz onları köklerinden yerle bir eden azapla yok ederiz.
Cuando decido destruir una ciudad debido a sus malas acciones, ordeno a aquellos que se vuelven imprudentes debido a la riqueza, a obedecer a Al-lah, pero no cumplen. Y en lugar de eso, Lo desobedecen y transgreden, de modo que la palabra del castigo aniquilante se cumple contra ellos y son destruidos por completo.
Jika Kami hendak membinasakan suatu negeri lantaran kezaliman penduduknya maka Kami perintahkan kepada orang-orang yang hidup mewah dan bergelimang harta di negeri itu agar menaati Allah, tetapi mereka tidak mengindahkannya, bahkan mereka melakukan kedurhakaan dan pembangkangan. Sebab itu, mereka pantas mendapatkan hukuman berupa azab yang menyeluruh, sehingga Kami pun membinasakan mereka dengan azab tersebut.
Sequence
Previous verses said that it is the customary practice of Allah Ta` ala that he does not send punishment upon a people until the commandments of Allah reach them through the blessed prophets which they still refuse to obey. Given in the verses cited above is what happens on the other side when the messages of Allah and His Messenger do reach a people and they still show contumacy, then, a mass punishment is sent over them.
Commentary
A doubt and its answer
A surface look at the expressions: اِذا اَرَدنَا (idha aradna: when We intend) and, after that: اَمَرنَا (amarna: We command) in verse 12 could have triggered the doubt that destroying those people was the divine purpose from the very beginning. Therefore, they were first commanded to believe and obey through the prophets, then their indulgence in sin was made to be the cause of punishment. All this came from none but Allah Ta` ala. Is it not? If so, would these innocent people not be just about a helpless and excusable lot? The answer is that Allah Ta’ ala has given man reason and choice and has determined the ways of reward and punishment. Now, if someone elects to do nothing but what brings punishment, then, it is the customary practice of Allah that He would activate the causes that bring the same punishment. Thus, the real cause of punishment they receive is nothing but their own resolve and determination to remain on the side of disbelief and sin. Since this is no simple intention, therefore, they cannot be helpless and excusable.
Another Tafsir of this verse
The well known sense of the word: اَمَرنَا (amarna) is the same as appears above, that is, 'We commanded.' But, the renditions or versions (qira’ at) of this word differ. In one rendition opted for by Abu ` Uthman an-Nahdi, Abu Raja', Abu al-'Aliyah and Mujahid, this word has appeared with a double sound on the letter mim. Rendered as: اَمَّرَنَا (ammarna), it means 'We made affluent people leaders and rulers, who then sank in sin, and thus became the cause of punishment for the whole people.'
There is a qira'ah (rendition or version) of this word credited to Sayyidna ` Ali and Ibn ` Abbas ؓ where it has been recited as: اَمَرنَا (aamarna) and which has also been explained by them as having the sense of: اَکثَرنَا (aktharna: We increase the number of). Thus it comes to mean: 'When Allah Ta` ala sends punishment on a certain people, its initial sign is that the number of the reckless rich is increased among them and they, through their spate of sins, become the cause of making the punishment descend upon the entire people.'
The outcome of the first qira'ah is that such affluent people are made the rulers of a people. The outcome of the second qira'ah is that the number of such people is increased in that society. Both versions show that the government of the 'affluent' or the abundance of such people in a society is not something to be happy about, rather, is a sign of divine punishment.
Let us recapitulate. When Allah Ta’ ala is angry with a people and intends to make a punishment descend upon them, there appears an initial sign of it. People who love to wallow in wealth and power are made the ruling custodians of their affairs, or, even if they do not become their actual political rulers, the number of such people is increased among a people. In both these cases, the result is the same. Drunk with the pleasures they can buy, acquire or appropriate with their affluence and influence, they start caring less for anything else, disobey the will and command of Allah personally as well as lead the trail for others to follow in their footsteps. In consequence, comes the punishment of Allah Ta’ ala all over them.
The influence of the rich over a people is a natural phenomenon
By particularly mentioning affluent people who use their wealth to pursue a life of luxury, it has been indicated that the masses are naturally affected with the deeds and morals of those rich among them and those who rule over them. When these people get used to misdeeds, the whole nation follows suit and takes to misdeeds (as the only available norm of social survival). Therefore, those who have been blessed with wealth by Allah Ta’ ala should be more concerned with the correction of their deeds and morals - lest they fall into the trap of a luxurious life style, are heedless to self-correction, and make the entire nation go astray because of them. If so, the curse of the misdeeds that issue forth from their nation will fall on them too.
Combien sont nombreux les peuples dénégateurs que Nous avons anéantis après l’époque de Noé, à l’image des ‘Âd et des Thamûd. Ô Messager, il suffit que ton Seigneur connaisse et voie parfaitement les péchés de Ses serviteurs. Rien ne Lui échappe et Il les punira pour les avoir commis.
The conduct of the leading group of a community is the chief indicator of the level of honesty or corruption of the community’s members. Only this group has the understanding and resources to influence their inferiors. Only they can bear the cost of leadership. This is why the reformation of the prominent group amounts to the reformation of the whole community and the corruption of this prominent group amounts to the corruption of the whole community. If a study is made of communities right from the time of Noah to the present day, the history of each community will confirm the correctness of this general principle. Those leading lights, or elders of the community, who exploit the people to establish their leadership, teach the community emotionalism instead of realism; they teach the community to live in wishful thinking, instead of admitting the truth. In short, instead of making the community attentive to God, they turn it away from God by making it attend to worldly concerns. By thus misleading the community, they bring about its destruction. When leaders of this kind dominate a community, it is to be expected that God has taken a decision to destroy it. Every event of this type happens by God’s will, for no deed or misdeed of any person or community is hidden from Him.
Nuh'tan sonra Âd ve Semûd gibi yalanlayan nice ümmetleri/kavimleri helak ettik. -Ey Resul!- Yüce Rabbin kullarının günahlarını hakkıyla bilen ve onlardan hakkıyla haberdar olması yeter. Günahlardan hiçbir şey O'na gizli kalmaz. İşlemiş oldukları günahlara göre onlara karşılığını verecektir.
He destruido muchas generaciones luego de Noé, como a los de ‘Ad y Zamud. Mensajero, tu Señor es suficiente como Conocedor y Vidente de los pecados de Sus siervos. Nada Le está oculto y Él los recompensará por sus acciones.
Allah je već iskorijenio mnoge nevjerničke narode koji su živjeli nakon poslanika Nuha, poput 'Ada i Semuda. Poslaniče, dovoljno je to što Allah u tančine zna grijehe Svojih robova, i sve vidi, i svakom će dati ono što je zaslužio.
And we have destroyed many generations after Noah, such as the Ad and Thamud. Your Lord - O Messenger - is sufficient as a Knower and Seer of the sins of His servants. Nothing is hidden from Him and He will recompense them for the same.
Sungguh betapa banyak umat yang mendustakan Kami yang Kami binasakan setelah masa Nuh, seperti kaum 'Ād dan Ṡamūd. Namun, cukuplah Tuhanmu -wahai Rasul- Yang Maha Mengetahui dan Melihat dosa hamba-hamba-Nya, sama sekali tidak ada yang tersembunyi dari-Nya, dan Dia pasti memberikan mereka balasan atas dosa-dosa tersebut.
A Threat to Quraysh
Warning the disbelievers of the Quraysh for rejecting His Messenger Muhammad ﷺ, Allah says that He destroyed other nations who rejected the Messengers after Nuh. This indicates that during the centuries between Adam and Nuh, humans were following Islam, as Ibn `Abbas said: "Between Adam and Nuh there were ten generations, during all of which humans were following Islam." The meaning (of the Ayah) is: "You disbelievers are not more dear to Allah than they were, and you have rejected the most noble of the Messengers and the best of creation, so you are more deserving of punishment."
وَكَفَى بِرَبِّكَ بِذُنُوبِ عِبَادِهِ خَبِيرَا بَصِيرًا
(And sufficient is your Lord as All-Knower and Seer of the sins of His servants.) means, He knows everything they do, good and evil, and nothing at all is hidden from Him, may He be glorified and exalted.
E quanti sono i popoli che punimmo e che distruggemmo dopo Nūħ, come A'ad e Thamūd! E il tuo Dio è sufficiente, o Messaggero, per i peccati dei Suoi sudditi, il Ben Informato, il Vigilante: Nulla Gli è nascosto e li giudicherà per questo.
Anong dami ang mga pamayanang nagpasinungaling na ipinahamak Namin noong matapos ni Noe, tulad ng [liping] Ād at [liping] Thamūd! Nakasapat ang Panginoon mo, O Sugo, sa mga pagkakasala ng mga lingkod Niya bilang Mapagbatid na Nakakikita: walang nakakukubli sa Kanya sa mga ito na anuman. Gaganti Siya sa kanila sa mga ito.
Đã có rất nhiều cộng đồng phủ nhận TA (Allah) và bất tuân TA đã bị TA hủy diệt sau thời của Nuh như cộng đồng Aad, Thamud. Và Thượng Đế của Ngươi - Muhammad - đủ thông toàn mọi tội lỗi của đám bầy tôi của Ngài, không có bất cứ điều gì có thể che giấu được Ngài.
Ang sinumang naglalayon sa mga gawain ng pagpapakabuti ng buhay na pangmundo at hindi sumasampalataya sa Kabilang-buhay ni nag-uukol doon ng pansin, magpapadali Kami para sa kanya roon ng loloobin Namin mismo, hindi ng loloobin niya mismo na kaginhawahan, para sa sinumang nagnais Kami na gumawa niyon sa kanya. Pagkatapos magtatalaga si Allāh para sa kanya ng Impiyerno, na papasukin niya sa Araw ng Pagbangon upang magdusa sa init niyon bilang pinupulaan dahil sa pagpili niya sa Mundo at kawalang-pananampalataya niya sa Kabilang-buhay at bilang itinataboy mula sa awa Niya.
Ai hành đạo bằng tâm niệm lợi lộc của cuộc sống trần gian này, chứ không tin tưởng nơi cuộc sống Đời Sau và cũng không màng đến điều đó thì TA sẽ nhanh chóng ban bố cho y những gì y muốn theo ý muốn của TA chứ không phải theo ý muốn của y, đối với ai TA muốn làm điều đó với y; nhưng rồi TA đã dành sẵn Hỏa Ngục cho y, vào Ngày Phục Sinh y sẽ vào trong đó, y sẽ chịu cái nóng của nó một cách nhục nhã cho việc y đã chọn kiếp phù sinh của thế gian và phủ nhận cuộc sống Đời Sau, và đó là một sự trục xuất khỏi lòng thương xót của Allah.
Quanto a colui che compie opere buone allo scopo di ottenere cose della vita terrena, e che non crede nell'Aldilà e non lo considera come dovuto, gli anticiperemo, in questa vita, i beni che vogliamo, e non ciò che egli desidera, dopodiché lo condurremo all'Inferno, nel Giorno della Resurrezione, in cui soffrirà il suo ardore, umiliato per aver scelto la vita rinnegando l'Aldilà, espulso dalla Misericordia di Allāh.
The Reward of Those who desire this World and Those who desire the Hereafter
Allah tells us that not everyone who desires this world and its luxuries gets what he wants. That is attained by those whom Allah wants to have it, and they get what He wills that they should get. This Ayah narrows down the general statements made in other Ayat. Allah says:
عَجَّلْنَا لَهُ فِيهَا مَا نَشَآءُ لِمَن نُّرِيدُ ثُمَّ جَعَلْنَا لَهُ جَهَنَّمَ
(We readily grant him what We will for whom We like. Then, afterwards, We have appointed for him Hell) meaning, in the Hereafter,
يَصْلَـهَآ
(he will burn therein) means, he will enter it until it covers him on all sides,
مَذْمُومًا
(disgraced) means, blamed for his bad behaviour and evil deeds, because he chose the transient over the eternal,
مَّدْحُورًا
(rejected.) means, far away (from Allah's mercy), humiliated and put to shame.
وَمَنْ أَرَادَ الاٌّخِرَةَ
(And whoever desires the Hereafter) wanting the Hereafter and its blessings and delights,
وَسَعَى لَهَا سَعْيَهَا
(and strives for it, with the necessary effort due for it) seeking it in the right way, which is following the Messenger .
وَهُوَ مُؤْمِنٌ
(while he is a believer,) means, his heart has faith, i.e., he believes in the reward and punishment,
فَأُولَـئِكَ كَانَ سَعْيُهُم مَّشْكُورًا
(then such are the ones whose striving shall be appreciated, (rewarded by Allah).)
Commentary
Two behavior models of human beings appear in the cited verses side by side. As for those who elect to go for the readily available benefits out of their life in this world, and the punishment that comes in its wake, the words used were: مَّن كَانَ يُرِيدُ الْعَاجِلَةَ (Whoever opts for the immediate life herein - 18). These words signify continuity and permanence meaning that this punishment of Hell will materialize only when one's actions are all the time motivated by material interests only, having practically no concern for the Hereafter. And as for 'those who desire to have the Here-after and its rewards,' the words used were: أَرَادَ الْآخِرَةَ ۔ The sense is that as soon as a true believer were to form an intention to have the reward of the Hereafter in whatever he proposes to do, that deed of his shall stand accepted - irrespective of any corruptive element having entered into something else he was intending to do.
The first condition can only be that of a denier of the Hereafter, therefore, none of his deeds is acceptable. Then, the second condition is that of a true believer. A particular deed by him that issues forth with sincerity of intention, and is for the Hereafter - along with the presence of other conditions - shall be acceptable. And a deed even from the same person, a deed that has no sincerity, or where other conditions are missing, will not be acceptable.
Whoever desires, by his acts of goodness, the life of the world and does not have faith in the afterlife nor pays any attention to it, I expedite for him the luxury that I want to give him, not what he wants. Then I have made for him Hell, where he will enter on the Day of Judgment to suffer from its heat, being condemned for his choosing the world and his denial of the Hearafter; banished from Allah’s mercy.
18- Her kim acele/peşin olan (dünya nimetlerini) isterse biz de ona orada dilediğimiz kadarını istediğimiz kimseye acele/peşin olarak veririz. Sonra da cehennemi ona konak yaparız, o da kınanmış ve kovulmuş olarak oraya girer.
19- Her kim de âhireti ister ve onun için mü’min olarak gereği gibi çalışırsa işte onların çalışmaları karşılığını bulacaktır.
20- (Bu iki gruptan) her birine, hem onlara hem de bunlara (dünyada) Rabbinin ihsanından veririz. Zira Rabbinin ihsanı (dünyada hiç kimseye) kısıtlı değildir.
21- Onların kimini kiminden nasıl üstün kıldığımıza bir bak! Elbette âhiret, hem dereceleri itibari ile daha büyüktür, hem de üstünlük bakımından daha büyüktür.
18. Yüce Allah, bize şunu haber vermektedir:“Her kim acele/peşin olanı” yani yok olacak, geçip gidecek olan dünyayı “isterse” ve onun için çalışıp çabalar da geldiği yeri yahut varacağı sonu unutursa Yüce Allah, bu dünyanın değersiz ve fani nimetlerinden kendi dilediğini -Levh-i Mahfuz’da onun için yazıp takdir etmiş olduğu kadarıyla- ona acele tarafından hemen verir. Ancak bu, faydası ve devamlılığı olmayan fani bir nimettir. Daha sonra ise âhirette “cehennemi ona konak” yapar. “o da kınanmış ve kovulmuş olarak oraya girer.” Yani rezil ve rüsvay olarak, hem Allah tarafından hem kulları tarafından yerilmiş ve Allah’ın rahmetinden kovulmuş bir halde oraya girip azaba duçar olur. Böylelikle hem azaba uğrayacak, hem de rezil ve rüsvay olacaktır.
19. “Her kim de âhireti ister” ona razı olur ve onu dünya hayatına tercih eder “ve onun için” Allah’a, meleklerine, kitaplarına, peygamberlere ve âhiret gününe inanan bir “mü’min olarak gereği gibi” yani semavî kitapların ve nebevî buyrukların yönlendirdiği şekilde “çalışırsa”; imkânı ölçüsünde bu yolda amel ederse “işte onların çalışmaları karşılığını bulacaktır.” Yani kabul edilecek ve onlar için ecir ve mükâfatları Rableri katında saklanacaktır. Bununla birlikte dünya hayatındaki paylarından da mahrum kalmayacaklardır. Çünkü:
20. Yüce Allah, bu iki grubun her birine de dünyadan nasibini verir. Zira onun bağış ve ihsanı “kısıtlı” kimseden engellenmiş “değildir.” Aksine bütün yaratılmışlar, O’nun lütuf ve ihsanından yararlanmaktadırlar.
21. “Onların kimini kiminden” dünya hayatında bol yahut az rızık vermekle, zorluk ve kolaylıkla, ilim ve bilgisizlikle, akıl ve akılsızlıkla vb. gibi Yüce Allah’ın kendisiyle kullarından kimini kimine üstün kıldığı şeylerle “nasıl üstün kıldığımıza bir bak! Elbette âhiret hem dereceleri itibari ile daha büyüktür, hem de üstünlük bakımından daha büyüktür.” Dünya nimet ve lezzetleri ile âhiretinkiler hiçbir bakımdan kıyas kabul etmez. Cennetteki yüksek köşkler, çeşit çeşit lezzetler, sevinçler ve pek çok hayırlara kavuşanlarla cehenneme giden, orada can yakıcı uğratılan ve Rahîm olan Rabbin gazabına maruz kalanların hali arasında o kadar büyük fark vardır ki! Her iki yurdun ehli arasındaki büyük farklılıkların hiç kimse tarafından nitelendirilmesi mümkün değildir.
Kimin niyetinde yaptığı hayır işlerle ilgili olarak dünya varsa ve ahirete de iman etmeyip, önem vermiyorsa dünya hayatında onun istediklerini değil, bizim onun için dilediğimiz nimetleri ona çabucak veririz. Bunu dilediğimiz kimse için yaparız. Sonra da kıyamet gününde onun gireceği yer ateşinin sıcaklığından sıkıntı çekeceği Cehennem olur. Bu kimse dünyayı tercih edip, ahireti inkâr etmesinden dolayı yerilmiş ve Allah'ın rahmetinden kovulmuş olarak Cehennem'e girecektir.
A aquel que desee, con sus buenas obras, la recompensa en la vida de este mundo y no crea en la otra vida ni le preste alguna atención, le concederé el lujo que Yo quiera, no lo que él quiera. Luego le destinaré el Infierno, al que entrará en el Día del Juicio para sufrir su calor. Será condenado por haber elegido el mundo y haber rechazado la otra vida, y será despojado de la misericordia de Al-lah.
Barang siapa yang mengerjakan amal kebajikan hanya demi menghendaki kehidupan dunia, sedang ia tidak beriman kepada hari akhirat, dan tidak juga memedulikannya maka Kami segerakan balasan baginya di dunia ini berupa kenikmatan yang Kami kehendaki, bukan apa yang ia kehendaki, yaitu bagi orang yang ingin Kami perlakukan demikian. Kemudian pada hari Kiamat kelak Kami sediakan baginya neraka Jahanam, dia akan memasukinya dengan merasakan kepanasan azabnya dalam keadaan terhina lantaran hanya menghendaki kehidupan dunia dan kafir terhadap hari akhirat, serta terjauhkan dari rahmat Allah.
Celui qui vise des avantages dans le bas monde par ses bonnes œuvres et ne croit pas en l’au-delà ni n’y accorde d’importance, Nous lui accorderons immédiatement les délices que Nous choisissons et non ceux qu’il choisit puis Nous choisirons pour lui l’enfer dans lequel il entrera le Jour de la Résurrection et endurera sa chaleur. Il y sera honni pour avoir opté pour le bas monde et avoir rejeté l’au-delà et sera également exclu de la miséricorde d’Allah.
"Barangsiapa menghendaki kehidupan sekarang (duniawi), maka Kami segerakan baginya di dunia itu apa yang Kami kehen-daki bagi orang yang Kami kehendaki, kemudian Kami tentukan baginya Neraka Jahanam; dia akan memasukinya dalam keadaan tercela dan terusir. Dan barangsiapa yang menghendaki kehidupan akhirat dan berusaha ke arah itu dengan sungguh-sungguh sedang dia adalah Mukmin, maka mereka itu adalah orang-orang yang usahanya dibalasi dengan baik. Kepada masing-masing golongan, baik golongan ini maupun golongan itu, Kami berikan bantuan dari kemurahan Rabbmu. Dan kemurahan Rabbmu tidak dapat dihala-ngi. Perhatikanlah bagaimana Kami lebihkan sebagian dari me-reka atas sebagian (yang lain). Dan pasti kehidupan akhirat lebih tinggi tingkatnya dan lebih besar keutamaannya." (Al-Isra`: 18-21).
(18) Allah تعالى memberitahukan bahwasanya ﴾ مَّن كَانَ يُرِيدُ ﴿ "ba-rangsiapa menghendaki," (kehidupan) dunia ﴾ ٱلۡعَاجِلَةَ ﴿ "kehidupan se-karang," yang akan berakhir lagi fana, kemudian dia bekerja dan ber-usaha untuk meraihnya sehingga dia lupa tempat asal dan tujuan akhir hidupnya (akhirat), maka Allah akan segera memberikan sebagian kekayaan dan perhiasan dunia yang dia inginkan dan kehendaki, (sesuai jatah) yang telah Allah tulis baginya di Lauhul Mahfuzh. Hanya saja, semua itu bukanlah kenikmatan yang mem-punyai nilai manfaat lagi tidak kekal baginya. Kemudian di akhirat kelak, Allah menyediakan baginya ﴾ جَهَنَّمَ يَصۡلَىٰهَا ﴿ "Neraka Jahanam, dia memasukinya," maksudnya dia merasakan langsung siksaanNya ﴾ مَذۡمُومٗا مَّدۡحُورٗا ﴿ "dalam keadaan tercela dan terusir," dalam keadaan ke-hinaan, terbongkar seluruh aibnya dan tercela di hadapan Allah dan para makhluk (juga) jauh dari rahmat Allah. Maka Allah menyatu-kan baginya antara deraan siksa dengan kehinaan bagi orang itu.
(19) ﴾ وَمَنۡ أَرَادَ ٱلۡأٓخِرَةَ ﴿ "Dan barangsiapa yang menghendaki kehi-dupan akhirat," kemudian dia menyukai dan mengutamakannya daripada kehidupan dunia ﴾ وَسَعَىٰ لَهَا سَعۡيَهَا ﴿ "dan berusaha ke arah itu dengan sungguh-sungguh," (tempat) yang mana kitab samawi dan atsar nabi mengajak kepadanya, lalu dia beramal sesuai dengan batas (maksimal) kemampuannya ﴾ وَهُوَ مُؤۡمِنٞ ﴿ "sedang dia orang yang beriman," kepada Allah, para malaikatNya, kitab-kitabNya, para rasulNya, dan Hari Akhir, ﴾ فَأُوْلَٰٓئِكَ كَانَ سَعۡيُهُم مَّشۡكُورٗا ﴿ "maka mereka itu adalah orang-orang yang usahanya dibalasi dengan baik," maksudnya, amalnya diterima, berkembang dan tersimpan. Bagi mereka pahala dan ganjaran di sisi Rabbnya.
(20) Walaupun demikian, jatah mereka di dunia tidak terle-watkan. Masing-masing pihak dibantu oleh Allah dari bagian kenik-matan dunia, karena itu merupakan cerminan curahan karunia dan kebaikan Allah تعالى.
(21) ﴾ ٱنظُرۡ كَيۡفَ فَضَّلۡنَا بَعۡضَهُمۡ عَلَىٰ بَعۡضٖۚ ﴿ "Perhatikanlah bagaimana Kami lebihkan sebagian dari mereka atas sebagian (yang lain)," di dunia dengan kelapangan rizki dan keterbatasannya, kemudahan dan kesusahan, pengetahuan dan kebodohan, kecerdasan dan ketololan, dan aspek-aspek lainnya yang mana Allah melebihkan sebagian orang dari sebagian yang lain dengannya.
﴾ وَلَلۡأٓخِرَةُ أَكۡبَرُ دَرَجَٰتٖ وَأَكۡبَرُ تَفۡضِيلٗا ﴿ "Dan pasti kehidupan akhirat lebih tinggi tingkatnya dan lebih besar keutamaannya." Maka tidak bisa di-perbandingkan antara kenikmatan dunia dengan kenikmatan akhi-rat dalam segala sudut. Alangkah jauh perbedaan antara orang yang berada di istana-istana yang tinggi, aneka kelezatan yang bermacam-macam, beragam jenis kebaikan, rangkaian kebahagiaan, dengan orang yang menggelepar-gelepar di dalam Neraka Jahim, tersiksa dengan azab yang pedih, dan kemurkaan Rabb Yang Maha Penya-yang sudah mengenainya. Dan masing-masing dari dua kampung itu (dunia dan akhirat) di hadapan para penghuninya mempunyai sisi-sisi perbedaan yang tidak terhitung jumlahnya oleh seseorang.
Onome koji čini dobra djela zarad prolaznih uživanja i ništavnih ukrasa ovog svijeta, pritom ne vjeruje u budući svijet i ne priprema se za polaganje računa, Allah će dati ono što On hoće, a ne što taj želi, a zatim će biti bačen u Vatru jer je izabrao dunjaluk i poricanje ahireta, ponižen, prezren i daleko od Allahove milosti.
Pero aquel que desee, por sus buenas obras, la recompensa del Más Allá, y la persiga como debe ser perseguida, sin hacerlo por ostentación ni para que hablen bien, y es creyente en lo que Al-lah ha hecho obligatorio creer, su esfuerzo será aceptado por Al-lah y Él los retribuirá por ello.
Međutim, čovjeka koji čini dobra djela kako bi zaslužio nagradu koju je Allah pripremio u Džennetu, a ne da bi ga ljudi vidjeli i da bi imao dobru reputaciju, i vjerujući u ono što je obavezno vjerovati - Allah će prihvatiti i za njegovo zalaganje i trud obilno će ga nagraditi.
In the present world as man travels towards his ultimate destination, he finds himself standing before a fork in the road. One side leads to the path of immediate gains, while the other is a path on which everything is to be given on merit. One who follows the first path chooses instant benefit (‘ajilah), whereas one who follows the other path chooses the Hereafter (akhirah). On the one hand, man has before him the way of opportunism, which leads him straight to immediate honour and wealth. On the other hand, there is the way of infinite love of truth, the credit for which man will receive only when he begins his life after death. If a man has a grievance, one way of dealing with it is to become vindictive and vengeful. The other option is to forgive and, offering prayers to God, leave the whole matter in His hands. Similarly, man may spend his wealth in fulfilling his desires and furthering his ambitions, or he may spend it for the cause of God. Likewise, there are two different ways of dealing with life’s contingencies: one is to fulfil one’s own desires, while the other is to dedicate oneself to the worship of God. One is to give importance to appearances, the other is to give credence to the reality of the unseen; one is the way of expediency, while the other is the way of principle. The former bears the mark of impatience while the latter makes manifest the virtue of patience. The first way is associated with temporary gain followed by eternal deprivation. The second way is that of temporary loss followed by everlasting honour and success.
Kim yapmış olduğu hayır amellerle ahireti kast edip riyadan, gösterişten uzak durursa ve o Allah'ın iman edilmesini farz kıldığı şeylere iman ederse işte onlar Müminlerin vasıflandıkları vasıflara haiz olanlardır. Çalışmaları Allah katında makbuldür ve Allah Teâlâ bu iyi amellerinin karşılığını onlara verecektir.
Quant à celui qui vise la récompense de l’au-delà par ses bonnes œuvres et agit de manière à l’obtenir sans tomber dans l’ostentation et la recherche de prestige, tout en croyant à ce qu’Allah imposa de croire, ceux-là leurs efforts seront acceptés auprès d’Allah qui les récompensera pour les avoir fournis.
Sebaliknya, barang siapa yang mengerjakan amal kebajikan dengan menghendaki pahala akhirat, berusaha meraihnya secara sungguh-sungguh tanpa disertai sifat ria dan sumah, dan ia beriman kepada perkara-perkara yang diwajibkan Allah untuk diimani maka mereka yang memiliki sifat-sifat seperti ini, usaha dan kesungguhan mereka akan diterima di sisi Allah dan Dia akan memberikan mereka ganjaran atasnya.
But whoever desires, by his acts of goodness, the reward of the Hereafter, and pursues it as it should be pursued, free of show and reputation, while he has faith in that which Allah has made faith obligatory; these people who have these attributes - their effort will be accepted by Allah and He will recompense them for it.
Và những ai muốn được phần ân phước ở cõi Đời Sau qua những việc làm thiện tốt và ngoan đạo và họ đã cố gắng hết mình trên những việc làm đó một cách thành tâm không hề pha lẫn vào những tạp chất của sự phô trương và giả tạo, đồng thời họ tin nơi những thứ mà Allah bắt họ phải tin, thì họ là những người được chấp nhận ở nơi Ngài và sẽ được Ngài ban thưởng xứng đáng.
A self-opinionated deed and an act of religious innovation, no matter how appealing, is not acceptable
In this verse (19), by adding the word: سَعْيَهَا (as due), it has been made explicit that every deed and every effort is not necessarily beneficial or acceptable with Allah. Instead, the only deed or effort credible is that which is appropriate to the essential objective (of the Hereafter). And whether or not it is appropriate can only be found out from the statement of Allah Ta’ ala and His Messenger ﷺ . Therefore, even well meaning efforts made by insisting on bland personal opinion and self-invented ways - which includes common customs of Bid'ah (innovations in established religion) - no matter how good and beneficial they may appear at their face, but are not appropriate to the effort made for the Hereafter. Consequently, they are neither acceptable with Allah nor are they of any use in the Hereafter.
Explaining the word: سَعْيَهَا (as due), Tafsir Ruh al-Ma’ ani says that the 'effort' should be in accordance with 'sunnah.' Along with it, it adds that this effort or deed should also have uprightness and firmness. In other words, this deed should be beneficial in accordance with the Sunnah as well as it should be upright and constant. Doing it haphazardly or doing it in a cycle of doing and not doing is not good. It never yields the maximum benefit.
Ang sinumang naglayon ng gantimpala ng Kabilang-buhay sa pamamagitan ng mga gawain ng pagpapakabuti at nagpunyagi para roon ng pagpupunyagi ukol doon na walang halong pagpapakitang-tao at pagpapahanga habang siya ay isang mananampalataya sa isinatungkulin ni Allāh na pananampalataya sa Kanya, ang pagpupunyagi ng mga nailalarawang iyon sa mga katangiang iyon ay tanggap sa ganang kay Allāh. Gaganti Siya sa kanila roon.
E quanto a colui che cerca la ricompensa dell'Aldilà الآخرة compiendo buone azioni, e che compie azioni non per esibirsi o per ottenere buona reputazione, e che crede alla fede che Allāh ha decretato, le azioni di coloro che possiedono tali caratteristiche verranno accettate da Allāh e li ricompenserà per ciò.
Magdaragdag sa bawat isa sa dalawang pangkat na ito: ang masamang-loob at ang mabuting-loob, mula sa bigay ng Panginoon mo, O Sugo, nang walang pagkaputol. Hindi nangyaring ang bigay ng Panginoon mo sa Mundo ay mahahadlangan ng isa man, isang mabuting-loob man o isang masamang-loob.
Cả hai nhóm người này: nhóm người nghịch đạo và nhóm người ngoan đạo, TA (Allah) đều ban phát cho họ, tất cả đều được ban phát từ nơi Thượng Đế của Ngươi - Muhammad một cách không giới hạn. Và phần ban phát của Thượng Đế của Ngươi - Muhammad không giới hạn đối với một ai, dù là người ngoan đạo hay là người nghịch đạo tội lỗi.
Elargiamo a entrambe queste due fazioni, gli infedeli e i fedeli, per Generosità del tuo Dio, o Messaggero, senza interruzioni; e il dono del tuo Dio, in questo mondo, non viene negato a nessuno, fedeli o infedeli.
كَلاَّ
On each meaning, on each of the two groups, those who desire this world and those who desire the Hereafter, We bestow what they want
مِنْ عَطَآءِ رَبِّكَ
(from the bounties of your Lord.) means, He is the One Who is in control of all things, and He is never unjust. He gives to each what he deserves, whether it is eternal happiness or doom. His decree is unstoppable, no one can withhold what He gives or change what He wants. Allah says:
وَمَا كَانَ عَطَآءُ رَبِّكَ مَحْظُورًا
(And the bounties of your Lord can never be forbidden.) meaning, no one can withhold or prevent them. Qatadah said,
وَمَا كَانَ عَطَآءُ رَبِّكَ مَحْظُورًا
(And the bounties of your Lord can never be forbidden.) "(It means) they can never decrease".
وَمَا كَانَ عَطَآءُ رَبِّكَ مَحْظُورًا
(And the Bounties of your Lord can never be forbidden) Al-Hasan and others said, "(It means) they can never be prevented." Then Allah says:
انظُرْ كَيْفَ فَضَّلْنَا بَعْضَهُمْ عَلَى بَعْضٍ
(See how We prefer one above another,) meaning in this world, so that some are rich and some are poor, and others are in between; some are beautiful, some are ugly and others are in between; some die young while others live to a great age, and some die in between.
وَلَلاٌّخِرَةُ أَكْبَرُ دَرَجَـتٍ وَأَكْبَرُ تَفْضِيلاً
(and verily, the Hereafter will be greater in degrees and greater in preferment.) means, the differences between them in the Hereafter will be greater than the differences between them in this world. Some of them will be in varying levels of Hell, in chains and fetters, while others will be in the lofty degrees of Paradise, with its blessings and delights. The people of Hell will vary in their positions and levels, just as the people of Paradise will. In Paradise there are one hundred levels, and the distance between one level and another is like the distance between heaven and earth. It is recorded in the Two Sahihs that the Prophet said:
«إِنَّ أَهْلَ الدَّرَجَاتِ الْعُلَى لَيَرَوْنَ أَهْلَ عِلِّيِّينَ كَمَا تَرَوْنَ الْكَوْكَبَ الْغَابِرَ فِي أُفُقِ السَّمَاء»
(The people of the highest levels (of Paradise) will see the people of `Illiyin as if they are looking at distant stars on the horizon.) Allah says:
وَلَلاٌّخِرَةُ أَكْبَرُ دَرَجَـتٍ وَأَكْبَرُ تَفْضِيلاً
(and verily, the Hereafter will be greater in degrees and greater in preferment.)
Mi, o Poslaniče, na ovom svijetu dajemo blagodati i dobrima i lošima, i nikom ih ne uskraćujemo.
-Ey Resul!- Facir olan ve salih olan her iki insan topluluğuna Rabbinin ihsanı olarak kesintisiz bir şekilde artırarak veririz. Rabbinin vermiş olduğu ihsan/rızık dünyada ne salihlerden ve ne de facirlerden hiçbirisine yasaklanmış değildir.
Mensajero, a ambos grupos, los pecadores y los creyentes, se les concederán sin restricciones los favores de tu Señor. Los favores de tu Señor en el mundo no le son vedados a nadie, ni al pecador ni al creyente.
To both these groups - the sinners and the dutiful - we freely extend the gift of your Lord - O Messenger. The gift of your Lord in the world is not withheld from anyone, whether sinner or dutiful.
Kepada masing-masing dua golongan ini, yaitu golongan buruk dan golongan baik, Kami berikan bantuan dan tambahan karunia Tuhanmu -wahai Rasul- tanpa henti. Sungguh karunia dan kemurahan Tuhanmu di kehidupan dunia ini tidak terhalangi dari seorang pun, baik ia orang yang baik ataupun orang yang buruk.
Ô Messager, Nous continuons à accorder à chacun des deux partis, les pervers et les vertueux, des dons de ton Seigneur sans interruption car les dons de ton Seigneur dans le bas monde ne sont refusés à personne: ni aux vertueux ni aux pervers.
O Messenger, reflect about how we favoured some over others in the world in respect of provision and rank. Yet the Hereafter is greater in the disparity between the ranks of luxury than that of the world, and greater in favours, so a believer should be eager for that.
-Ey Resul!- Mümin olsun kâfir olsun, dünyada rızık ve makamlar vermede insanları birbirlerine nasıl üstün kıldığımızı iyice düşün. Oysa ahiret verilen nimetlerin dereceleri bakımından dünyadan daha büyük farklılıklara sahiptir ve daha üstündür. Müminler bunu (ahireti) elde etmek için daha hırslı/gayretli olmalıdırlar.
Mensajero, reflexiona sobre cómo favorecimos a unos sobre otros en el mundo con respecto al sustento. Sin embargo, en el Más Allá las diferencias entre los rangos serán mayores que en este mundo, mayor entre los creyentes y los no creyentes.
Be it in this world or in the Hereafter, success results from availing of the opportunities provided by God. For those who have made success in the life Hereafter the goal of their lives, God has made such dispositions as will facilitate the spiritual journey leading to that success in the next world. One can see that in this world some people are ahead of others, while some are lagging behind. Some have more and some have less. These are ways of telling us in the language of symbols, that there is no limit to opportunities in this world of God. The harder one works the more one achieves. Similarly, the more one is involved in Hereafter-oriented activities, the greater the reward one will receive in the Hereafter. Furthermore, whatever one receives in the next world will be eternal, while whatever one receives in this world will be ephemeral in nature.
Perhatikanlah -wahai Rasul-, bagaimana Kami melebihkan sebagian mereka atas sebagian yang lain di kehidupan dunia ini dari segi rezeki dan pangkat kedudukan, namun kehidupan akhirat tentu lebih tinggi derajat kenikmatan dan karunianya serta lebih besar keutamaannya dibandingkan kehidupan dunia. Sebab itu, hendaknya setiap mukmin berusaha untuk meraihnya.
Ô Messager, médite comment Nous avons favorisé certains au détriment d’autres ici-bas, dans la subsistance et le rang social, et il y aura également dans l’au-delà, une aussi grande disparité dans les délices que dans le bas monde et de plus grands privilèges. Que le croyant veille donc à réussir
Razmisli, Poslaniče, o tome kako Allah nekim ljudima daje više bogatstva nego drugima, nekima daje više pozicije nego drugima. Na Ahiretu će se još više međusobno razlikovati u svojim stepenima, pa neka vjernici teže uzvišenim stepenima.
Rifletti – o Messaggero – su come abbiamo favorito gli uni rispetto agli altri, in questa vita, riguardo il sostentamento e il rango, e nell'Aldilà vi sarà ancora più differenza nei vari gradi di beatitudine che in vita, e ranghi ancora maggiori, che ogni credente cercherà di ottenere.
Hỡi Thiên Sứ Muhammad, Ngươi hãy xem TA (Allah) đã ban bổng lộc và ân huệ cho người này hơn người kia như thế nào trên thế gian. Tuy nhiên, ở cõi Đời Sau sự hơn kém nhau về ân huệ còn to lớn hơn so với cõi trần và sự ưu đãi ở đó sẽ nhiều hơn, bởi thế, người có đức tin phải nên cố gắng phấn đấu giành lấy những gì tốt đep ở cõi Đời Sau.
Pagnilay-nilayan mo, O Sugo, kung papaano Kaming nagtangi sa iba sa kanila higit sa iba pa sa Mundo sa panustos at mga antas. Talagang ang Kabilang-buhay ay higit na mabigat sa pagkakaibahan sa mga antas ng kaginhawahan kaysa sa buhay na pangmundo at higit na mabigat sa pagkakatangi kaya magsigasig ang mananampalataya roon.
Hỡi người bề tôi, ngươi chớ dựng một đấng thờ phượng khác cùng với Allah, e rằng ngươi sẽ trở thành một người bị khinh thường ở nơi Allah và ở nơi những người ngoan đạo ngươi không được khen ngợi, và ngươi sẽ không được ai quan tâm và cứu giúp.
Huwag kang gumawa, O tao, kasama kay Allāh ng iba pang sinasambang sasamabahin mo para ikaw ay maging pinupulaan sa ganang kay Allāh at sa ganang mga lingkod Niyang mga maayos, na walang tagapuri sa iyo, at isang itinatatwa mula sa Kanya, na walang tagapag-adya sa iyo.
Non prendere, o suddito, un'altra divinità da adorare assieme ad Allāh, così da incorrere nell'ira di Allāh e dei Suoi sudditi giusti; nessuno avrà buona considerazione di te, e sarai abbandonato, privo di sostenitori.
Sequence
Previous verses mentioned some conditions attached to the acceptance of deeds. One of the conditions required that no deed is accepted unless it comes with 'Iman (faith, belief) and is in accordance with Shari` ah (Law) and Sunnah (sayings and deeds of the Prophet ﷺ). In the present verses, instructions regarding some of such deeds have been given. These are rules set by the Shari'ah of Islam. Their compliance brings success in the Hereafter and their contravention, ruin. And since the most important of these conditions is that of 'Iman, therefore, the very first injunction given here was that of belief in the Oneness of Allah (tauhid). After that come injunctions relating to the rights of the servants of Allah (huquq al-` ibad).
"Janganlah kamu adakan tuhan yang lain di samping Allah, agar kamu tidak menjadi tercela dan tidak ditinggalkan (Allah)." (Al-Isra`: 22).
(22) Maknanya: Janganlah kalian meyakini bahwasanya ada salah satu dari makhluk yang berhak untuk diibadahi. Jangan (pula) kalian menyekutukan siapa pun denganNya dalam beribadah. Se-sungguhnya itu semua merupakan penyulut celaan dan penelantaran (tanpa bimbingan Allah). Allah, para malaikat dan para rasulNya telah melarang syirik, betul-betul mencela pelakunya, dan menyan-dangkan predikat-predikat tercela dan ciri-ciri yang buruk lantaran tindak kesyirikan, selama pelakunya merupakan orang yang sifat-nya paling jelek dan citranya paling buruk. Dalam urusan agama dan dunianya, dia mengalami penelantaran sesuai besar kecilnya tindakannya meninggalkan ketergantungan kepada Rabbnya.
Barangsiapa yang bersandar kepada selain Allah, maka (kondi-sinya) akan terlantar, dia pun akan dibuat memiliki ketergantungan kepada obyek yang digantunginya tersebut. Padahal tidak ada se-seorang pun yang mampu memberi manfaat bagi orang lain kecuali dengan izin Allah. Sebagaimana orang yang menjadikan sesembah-an selain Allah mendapatkan celaan dan kenistaan, maka orang yang bertauhid dan mengikhlaskan agamanya hanya kepada Allah serta bergantung hanya kepadaNya, maka dia dalam keadaan ter-puji dan tertolong dalam segala keadaannya. 9
22- Allah ile beraber başka bir ilâh edinme yoksa kınanmış ve kendi başına terk edilmiş bir halde kalakalırsın.
22. Yani yaratılmışlardan herhangi bir kimsenin, en ufak çapta bile ibadette hak sahibi olduğuna inanma! Onlardan hiçbirisini Allah’a ortak koşma! Çünkü böyle bir tutum, yerilmeye ve yardımsı kalmaya sebeptir. Allah, melekleri ve O’nun peygamberleri şirki yasaklamışlar, şirk koşanı en ileri derecede yermişler, onlara yergi ifade eden isimleri ve çirkin sıfatları layık görmüşlerdir. O nedenle de şirk koşan kimse, yaratılmışlar arasında en kötü vasfa ve en çirkin niteliğe sahiptir. O, Rabbine bağlanmayı terk ettiğinden dolayı dini ve dünyası ile ilgili hususlarda ilâhî yardımdan mahrum kalır. Çünkü Allah’tan başkasına bağlanan yardımsız bırakılır. Kime bağlanmışsa ona havale edilir. Allah izin vermedikçe de hiçbir yaratığın bir başkasına faydası olamaz. Allah ile birlikte bir başka ilâhın varlığını kabul eden nasıl yerilir ve yardımsız bırakılırsa Allah’ı tevhid edip dini O’na halis kılan, Allah’tan başkalarından uzaklaşıp da O’na bağlanan kimseler de övgüye mazhar olur ve bütün hallerinde Allah’ın yardımına nail olur.
O servant! Do not set up another deity that you worship together with Allah, or you will become condemned in the sight of Allah and His righteous servants, and forsaken by Him.
Ne obožavaj, o čovječe, nikog pored Allaha, jer ćeš se kajati i biti ponižen, osramoćen i prezren, i kod Allaha i kod Njegovih dobrih robova.
¡Siervo! No establezcas a otra deidad para adorar junto a Al-lah, o serás condenado a los ojos de Al-lah y Sus siervos justos, y serás abandonado por Él.
-Ey kul!- Allah ile birlikte kendisine ibadet ettiğin bir başka ilah edinme. Yoksa Allah katında ve salih kulların nezdinde kınanmış, kötülenmiş, seni hiçbir övenin olmadığı, sana hiçbir yardım edenin olmadığı kendi başına terk edilmiş biri olursun.
Do not associate Anything in Worship with Allah
Addressing those who are responsible among this Ummah, Allah says, "Do not admit any partner into your worship of your Lord."
فَتَقْعُدَ مَذْمُومًا
(or you will sit down reproved,) meaning, because of associating others with Him.
مَّخْذُولاً
(forsaken.) means, because the Lord, may He be exalted, will not help you; He will leave you to the one whom you worshipped, and he has no power either to benefit or to harm, because the Only One Who has the power to benefit or to harm is Allah alone, with no partner or associate. Imam Ahmad reported that `Abdullah bin Mas`ud said: "The Messenger of Allah ﷺ said:
«مَنْ أَصَابَتْهُ فَاقَةٌ فَأَنْزَلَهَا بِالنَّاسِ لَمْ تُسَدَّ فَاقَتُهُ، وَمَنْ أَنْزَلَهَا بِاللهِ أَرْسَلَ اللهُ لَهُ بِالْغِنَى إِمَّا آجِلًا وَإِمَّا غِنىً عَاجِلًا»
(Whoever is afflicted with poverty and goes and asks people for help, will never get rid of his poverty, but if he asks Allah for help, then Allah will grant him the means of independence sooner or later.) This was also recorded by Abu Dawud and At-Tirmidhi, who said, "Hasan Sahih Gharib".
Ô serviteur, n’adore pas avec Allah une divinité. Tu serais alors honni par Allah et par Ses serviteurs vertueux et non loué pour cela. De plus, Il t’abandonnera à ton sort et te refusera Son secours.
Janganlah engkau -wahai hamba Allah- mengadakan tuhan lain di samping Allah yang engkau sembah karena dengan itu engkau akan tercela dan tak terpuji di hadapan Allah dan di hadapan hamba-hamba-Nya yang saleh, serta terhina dan tidak akan ada yang menolongmu dari azabNya.
23- Rabbin, kendisinden başkasına ibadet etmemenizi ve ana-babaya da iyi davranmanızı kesin olarak emretmiştir. Eğer onlardan biri veya her ikisi, yanında ihtiyarlığa ulaşırsa onlara “Öf!” (bile) deme ve onları azarlama! Onlara tatlı ve güzel söz söyle!
24- Onlara merhamet dolu tevazu kanadını ger ve de ki: “Rabbim! Onlar beni küçükken nasıl (merhametle) yetiştirdilerse sen de onlara öyle merhamet et!”
23. Allah Teâlâ, kendisine şirk koşulmasını yasakladıktan sonra tevhidi emrederek şöyle buyurmaktadır:“Rabbin” yerdekilerden olsun, göktekilerden olsun, ölülerden olsun, dirilerden olsun “kendisinden başkasına ibadet etmemenizi…” dinî bir hüküm ve şer’i birer emir olmak üzere “kesin olarak emretmiştir.” Çünkü Vâhid ve Ehad olan, bir tek ve Samed olan O’dur. Bütün kemal sıfatları yalnız O’nundur. Her türlü sıfatın en azametlisi yalnız O’nundur ve bu sıfatları yaratılmışlardan hiç kimseninkine benzemez. Görünen ve görünmeyen bütün nimetleri ihsan eden, her türlü kötülüğü önleyen, yaratan, rızık veren, bütün işleri yöneten O’dur. Bütün bunları tek başına yapan O’dur. O’nun dışındaki hiçbir varlığın bunlarda en ufak bir payı bile yoktur. Yüce Allah kendi hakkından sonra anne-baba hakkını yerine getirmeyi söz konusu ederek:“ana-babaya da iyi davranmanızı…” buyurmaktadır. Yani sözlü ve fiilî bütün iyilik şekilleriyle onlara iyilikte bulunun. Çünkü onlar, kulun varlığının sebebidirler. Onların çocuklarına olan sevgileri, iyilikleri ve yakınlıkları, haklarının daha bir kuvvetli ve onlara karşı iyi davranmanın da farz olmasını gerektirir. “Eğer onlardan biri veya her ikisi yanında ihtiyarlığa ulaşırsa” güçlerinin zayıflayacağı böyle bir yaşa ulaşır da bilinen şekilde lütuf ve ihsana ihtiyaçları bulunursa “onlara “öf”(bile) deme.” Bu, eziyet mertebelerinin en aşağısıdır. Bu ifadeyle onun dışındakilere de dikkat çekilmektedir. Yani onlara en asgari bir şekilde dahi eziyette bulunma! “Onları azarlama!” Onlara sert ve kaba sözlerle konuşma! “Onlara tatlı ve güzel söz söyle!” Sevdikleri lafızlarla, edeplice, kalplerini neşelendirecek ve gönüllerini rahatlatacak ifadelerle konuş! Bu sözler ise durumun, âdetlerin ve zamanın değişmesine göre değişiklik arzedebilir.
24. “Onlara merhamet dolu tevazu kanadını ger.” Onlardan korktuğun yahut onlardan birşeyler umduğun için vb. gibi ecir alınmayacak bir maksat dolayısıyla değil de sevabını umarak onlara karşı alçakgönüllü ol ve onlara merhametinden dolayı bu şekilde davran ve “De ki: Rabbim! Onlar beni küçükken nasıl (merhametle) yetiştirdilerse sen de onlara öyle merhamet et!” Yani hayattayken de öldükten sonra da onlara rahmete nail olmaları için dua et! Bu da onların seni küçükken terbiye edip büyütmelerinin bir karşılığı olsun. Bundan şu anlaşılmaktadır: Terbiye ve yetiştirme ne kadar ileri derecede olursa hak da o kadar çok olur. Aynı şekilde bir kişinin, din ve dünyası hususunda -anne babası dışında- güzel bir şekilde terbiyesini üstlenen kimselerin de terbiye ettikleri o kişiler üzerinde böyle bir yetiştirme hakkı vardır.
"Dan Rabbmu telah memerintahkan supaya kamu jangan me-nyembah kecuali kepadaNya, dan hendaklah kamu berbuat baik pada ibu bapakmu dengan sebaik-baiknya. Jika salah seorang di antara keduanya atau kedua-duanya sampai berumur lanjut dalam pemeliharaanmu, maka sekali-kali janganlah kamu mengatakan kepada keduanya perkataan, 'Ah' dan janganlah kamu membentak mereka, dan ucapkanlah kepada mereka perkataan yang mulia. Dan rendahkanlah dirimu terhadap mereka berdua dengan penuh kesa-yangan, dan ucapkanlah, 'Wahai Rabbku, kasihilah mereka kedua-nya, sebagaimana mereka berdua telah mendidik aku waktu kecil'." (Al-Isra`: 23-24).
(23) Ketika Allah melarang perbuatan syirik, maka Dia me-merintahkan untuk bertauhid, seraya berfirman, ﴾ وَقَضَىٰ رَبُّكَ ﴿ "Dan Rabbmu telah memerintahkan," dengan ketetapan agama dan memerin-tahkan dengan perintah syar'i (yang berhubungan dengan mahabbah Allah terhadap perintah tersebut. Pent.) ﴾ أَلَّا تَعۡبُدُوٓاْ ﴿ "janganlah kalian menyembah," siapa pun dari penduduk bumi ataupun langit, yang masih hidup maupun yang sudah mati ﴾ إِلَّآ إِيَّاهُ ﴿ "kecuali kepadaNya," karena Dia-lah Mahatunggal, Maha Esa dan Satu, tempat bergan-tung, yang memiliki semua sifat kesempurnaan, (dan memiliki sifat) paling agung di antara sifat-sifat yang sempurna itu dalam bentuk tingkatan yang tidak ada satu makhluk pun yang menyeru-paiNya. Dia-lah Pemberi nikmat lahiriyah dan batiniyah, Dzat yang mampu menolak semua siksaan, Yang Menciptakan, Pemberi rizki dan Pengatur segala urusan. Dia Esa dengan segala sifat itu. Adapun selain Allah, maka tidak ada yang memiliki sedikit pun dari sifat-sifat tersebut.
Setelah menyebutkan hak-hakNya, Allah kemudian menyebut-kan masalah pelaksanaan hak kedua orang tua dengan FirmanNya, ﴾ وَبِٱلۡوَٰلِدَيۡنِ إِحۡسَٰنًاۚ ﴿ "Dan hendaklah kamu berbuat baik pada ibu bapakmu dengan sebaik-baiknya," maksudnya berbuatlah kebaikan kepada orang tua dengan segala bentuk kebaktian yang bersifat perkataan ataupun perbuatan. Hal ini dikarenakan mereka merupakan penye-bab munculnya seseorang di dunia ini. Mereka mempunyai rasa kecintaan dan keinginan berbuat baik serta kedekatan kepada anak yang menorehkan tuntutan semakin kuatnya hak mereka dan se-makin wajibnya berbakti kepada mereka.
﴾ إِمَّا يَبۡلُغَنَّ عِندَكَ ٱلۡكِبَرَ أَحَدُهُمَآ أَوۡ كِلَاهُمَا ﴿ "Jika salah seorang di antara ke-duanya atau kedua-duanya sampai berumur lanjut dalam pemeliharaan-mu," maksudnya apabila keduanya telah memasuki usia (lanjut), saat kekuatan mereka mulai melemah, dan membutuhkan sikap kelembutan dan baik dalam kadar yang sudah semestinya ﴾ فَلَا تَقُل لَّهُمَآ أُفّٖ ﴿ "maka sekali-kali janganlah kamu mengatakan kepada keduanya perkataan, 'Ah'." Ini adalah bentuk gangguan yang paling ringan, Allah memperingatkan dengan bentuk gangguan ini terhadap jenis gangguan lain (yang lebih besar). Pengertiannya, janganlah kamu menyakiti keduanya dengan gangguan sekecil apa pun, ﴾ وَلَا تَنۡهَرۡهُمَا ﴿ "dan janganlah kamu membentak mereka," maksudnya janganlah meng-gertak dan berkata kepada keduanya dengan kata-kata yang kasar.
﴾ وَقُل لَّهُمَا قَوۡلٗا كَرِيمٗا ﴿ "Dan ucapkanlah kepada mereka perkataan yang mulia," dengan ungkapan yang mereka sukai dengan penuh sopan-santun, dengan omongan yang lemah-lembut nan elok, yang menye-jukkan hati dan menentramkan jiwa mereka. Semuanya itu disesuai-kan dengan situasi dan kondisi serta masa.
(24) ﴾ وَٱخۡفِضۡ لَهُمَا جَنَاحَ ٱلذُّلِّ مِنَ ٱلرَّحۡمَةِ ﴿ "Dan rendahkanlah dirimu ter-hadap mereka berdua dengan penuh kesayangan," maksudnya, rendah dirilah kepada mereka berdua dalam rangka menghinakan diri, ung-kapan sayang dan berharap pahala (dari Allah), bukan lantaran takut atau mengharap sesuatu dari mereka atau kepentingan-kepentingan lain yang tidak mendatangkan pahala bagi seseorang. ﴾ وَقُل رَّبِّ ٱرۡحَمۡهُمَا ﴿ "Dan ucapkanlah, 'Wahai Rabbku, kasihilah mereka kedua-nya'," maksudnya mintakanlah rahmat bagi keduanya, baik mereka masih hidup ataupun sudah meninggal, sebagai balasan atas pem-binaan terhadapmu yang mereka lakukan di kala kamu masih kecil. Dari ayat ini bisa dipahami, bahwasanya semakin besar pendidikan yang diberikan orang tua kepada anak, semakin besar pula hak orang tua itu (atas anaknya). Begitu pula orang yang menangani pendidikan keagamaan dan keduniaan seorang anak dengan cara yang baik, selain kedua orang tuanya, maka dia memiliki hak yang menjadi kewajiban anak yang dia didik dengan sebaik-baiknya.
Allah je naredio čovjeku da samo Njega obožava i da Mu nikog ne smatra ravnim, te da svojim roditeljima čini što više dobra, posebno kad ostare. Ako kod tebe dočekaju starost nemoj ispoljavati nezadovoljstvo pred njima, nemoj ih koriti, već im se samo riječima punim poštovanja i nježnosti obraćaj!
Tu Señor te ha ordenado que no adores a nadie más que a Él, y te ha enseñado que honres a tus padres, especialmente cuando se vuelvan ancianos. Si uno de ellos o ambos llegan a la vejez contigo, no te enojes con ellos pronunciando palabras que indiquen enfado, no los regañes y no seas severo al hablarles, sino que diles palabras amables que sean bondadosas y cordiales.
-Ey kul!- Rabbin, kendisinden başkasına ibadet edilmemesini, anne ve babaya özellikle de yaşlandıkları zaman iyilik etmeni emretti. Eğer onlardan biri yahut her ikisi de senin yanında ihtiyarlığa erişirlerse onlardan usandığını ve bıktığını gösteren "Öf" sözüyle dahi onları azarlama ve onlara kaba söz söyleme. Onlara hoşlanacakları yumuşak, güzel ve edep içeren söz söyle.
Ô serviteur, ton Seigneur a ordonné et imposé que rien hormis Lui ne soit adoré. Il a aussi ordonné d’être bienfaisant envers les parents, particulièrement lorsqu’ils atteignent la vieillesse. Ainsi, lorsque l’un des deux parents ou les deux deviennent vieux et vivent près de toi, ne leur dis pas des paroles qui trahissent ton agacement, ni des paroles rudes mais parle-leur respectueusement et avec douceur.
Your Lord - O servant - has instructed and made obligatory that you worship none but Him, and He has instructed that you be good to your parents, especially when they become old. If either of them or both of them reach old age with you, do not become annoyed with them by uttering words that indicate the same, do not scold them and do not be harsh when speaking to them, but say to them kind words that are soft and courteous.
Tuhanmu telah memerintahkan dan mewajibkanmu -wahai hamba Allah- agar tidak menyembah selain-Nya, serta memerintahkan untuk berbuat baik kepada kedua orang tua, terutama ketika mereka telah berusia lanjut. Jika salah seorang di antara keduanya atau kedua-duanya telah berusia lanjut dalam pemeliharaanmu maka janganlah sekali-kali engkau mengeluh dari mereka dengan kata-kata yang menyakiti mereka, dan jangan pula membentak dan berkata kasar kepada keduanya, namun ucapkanlah kepada mereka perkataan baik yang penuh lembut dan santun.
The Command to Worship Allah Alone and to be Dutiful to One's Parents
Allah commands us to worship Him alone, with no partner or associate. The word Qada normally having the meaning of decree here means "commanded". Mujahid said that
وَقُضِىَ
(And He has Qada) means enjoined. This is also how Ubayy bin Ka`b, Ibn Mas`ud and Ad-Dahhak bin Muzahim recited the Ayah as:
«وَوَصَّى رَبُّكَ أَلَّا تَعْبُدُوا إِلَّا إِيَّاه»
"And your Lord has Wassa enjoined that you worship none but Him." The idea of worshipping Allah is connected to the idea of honoring one's parents. Allah says:
وَبِالْوَلِدَيْنِ إِحْسَانًا
(And that you be dutiful to your parents.) Here He commands good treatment of parents, as He says elsewhere:
أَنِ اشْكُرْ لِى وَلِوَلِدَيْكَ إِلَىَّ الْمَصِيرُ
(give thanks to Me and to your parents. Unto Me is the final destination) 31:14
إِمَّا يَبْلُغَنَّ عِندَكَ الْكِبَرَ أَحَدُهُمَا أَوْ كِلاَهُمَا فَلاَ تَقُل لَّهُمَآ أُفٍّ
(If one of them or both of them attain old age in your life, say not to them a word of disrespect,) means, do not let them hear anything offensive from you, not even say "Uff!" which is the mildest word of disrespect,
وَلاَ تَنْهَرْهُمَا
(and do not reprimand them) means, do not do anything horrible to them.
وَلاَ تَنْهَرْهُمَا
(and do not reprimand them) `Ata' bin Rabah said that it meant, "Do not raise your hand against them." When Allah forbids speaking and behaving in an obnoxious manner, He commands speaking and behaving in a good manner, so He says:
وَقُل لَّهُمَا قَوْلاً كَرِيمًا
(but address them in terms of honor.) meaning gently, kindly, politely, and with respect and appreciation.
وَاخْفِضْ لَهُمَا جَنَاحَ الذُّلِّ مِنَ الرَّحْمَةِ
(And lower unto them the wing of submission and humility through mercy,) means, be humble towards them in your actions.
وَقُل رَّبِّ ارْحَمْهُمَا كَمَا رَبَّيَانِى صَغِيرًا
(and say: "My Lord! Bestow on them Your Mercy as they did bring me up when I was young.") means, say this when they grow old and when they die. Ibn `Abbas said: "But then Allah revealed:
مَا كَانَ لِلنَّبِىِّ وَالَّذِينَ ءَامَنُواْ أَن يَسْتَغْفِرُواْ لِلْمُشْرِكِينَ
(It is not (proper) for the Prophet and those who believe to ask Allah's forgiveness for the idolators. ..)" 9:13 There are many Hadiths which speak about honoring one's parents, such as the Hadith narrated through a number of chains of narration from Anas and others, which states that the Prophet climbed up on the Minbar, and then said, ((Amin, Amin, Amin.)) It was said, "O Messenger of Allah, why did you say Amin" He said:
«أَتَانِي جِبْرِيلُ فَقَالَ: يَا مُحَمَّدُ رَغِمَ أَنْفُ رَجُلٍ ذُكِرْتَ عِنْدَهُ فَلَمْمُيصَلِّ عَلَيْكَ، قُلْ: آمِينَ، فَقُلْتُ: آمِينَ، ثُمَّ قَالَ: رَغِمَ أَنْفُ رَجُلٍ دَخَلَ عَلَيْهِ شَهْرُ رَمَضَانَ ثُمَّ خَرَجَ فَلَمْ يُغْفَرْ لَهُ، قُلْ: آمِينَ، فَقُلْتُ: آمِينَ، ثُمَّ قَالَ: رَغِمَ أَنْفُ رَجُلٍ أَدْرَكَ وَالِدَيْهِ أَوْ أَحَدَهُمَا فَلَمْ يُدْخِلَاهُ الْجَنَّةَ، قُلْ: آمِينَ، فَقُلْتُ: آمِين»
(Jibril came to me and said, "O Muhammad, he is doomed who hears you mentioned and does not say Salla upon you." He said, "Say Amin," so I said Amin. Then he said, "He is doomed who sees the month of Ramadan come and go, and he has not been forgiven." He said, "Say Amin," so I said Amin. Then he said, "He is doomed who grows up and both his parents or one of them are still alive, and they do not cause him to enter Paradise." He said, "Say Amin," so I said Amin.)
Another Hadith Imam Ahmad reported from Abu Hurayrah that the Prophet said:
«رَغِمَ أَنْفُ، ثُمَّ رَغِمَ أَنْفُ ثُمَّ رَغِمَ أَنْفُ رَجُلٍ أَدْرَكَ أَحَدَ أَبَوَيْهِ أَوْ (كِلَيْهِمَا) عِنْدَ الْكِبَرِ وَلَمْ يَدْخُلِ الْجَنَّة»
(He is doomed, he is doomed, he is doomed, the man whose parents, one or both of them, reach old age while he is alive and he does not enter Paradise.) This version is Sahih although no one recorded it other than Muslim.
Another Hadith
Imam Ahmad recorded Mu`awiyah bin Jahimah As-Salami saying that Jahimah came to the Prophet and said: "O Messenger of Allah, I want to go out to fight and I have come to seek your advice." He said,
«فَهَلْ لَكَ مِنْ أُم»
(Do you have a mother) He said, "Yes." The Prophet said,
«فَالْزَمْهَا فَإِنَّ الْجَنَّةَ عِنْدَ رِجْلَيْهَا»
(Then stay with her, for Paradise is at her feet.) Similar incidents were also recorded by others. This was recorded by An-Nasa'i and Ibn Majah.
Another Hadith
Imam Ahmad recorded that Al-Miqdam bin Ma`dikarib said that the Prophet said:
«إِنَّ اللهَ يُوصِيكُمْ بِآبَائِكُمْ إِنَّ اللهَ يُوصِيكُمْ بِأُمَّهَاتِكُمْ إِنَّ اللهَ يُوصِيكُمْ بِأُمَّهَاتِكُمْ إِنَّ اللهَ يُوصِيكُمْ بِأُمَّهَاتِكُمْ إِنَّ اللهَ يُوصِيكُمْ بِالْأَقْرَبِ فَالْأَقْرَب»
(Allah enjoins you concerning your fathers, Allah enjoins you concerning your mothers, Allah enjoins you concerning your mothers, Allah enjoins you concerning your mothers, Allah enjoins you concerning your close relatives then the next in closeness.) This was recorded by Ibn Majah from the Hadith of `Abdullah bin `Ayyash.
Another Hadith
Ahmad recorded that a man from Banu Yarbu` said: "I came to the Prophet while he was talking to the people, and I heard him saying,
«يَدُ الْمُعْطِي الْعُلْيَا، أُمَّكَ وَأَبَاكَ، وَأُخْتَكَ وَأَخَاكَ، ثُمَّ أَدْنَاكَ أَدْنَاك»
(The hand of the one who gives is superior. (Give to) your mother and your father, your sister and your brother, then the closest and next closest.)"
Hỡi người bề tôi, Thượng Đế của ngươi ra lệnh bắt các ngươi phải thờ phượng một mình Ngài, phải ăn ở tử tế với cha mẹ đặc biệt lúc họ trong tuổi già. Nếu một trong cha mẹ hoặc cả hai sống cùng với các ngươi lúc tuổi già thì các ngươi chớ buông tiếng hay tỏ thái độ vô lễ với họ và các ngươi chớ chửi rủa họ và bất kính với họ trong lời ăn tiếng nói mà các ngươi hãy nói với họ bằng lời lẽ tôn kính, nhẹ nhàng và yêu thương.
Commentary
It is very important to respect and obey parents
Imam al-Qurtubi says that, in this verse (23), Allah Ta` ala has made it necessary (wajib) to respect and treat parents well by combining it with the command to worship Him. This is similar to what has been said in Surah Luqman where the inevitable need to thank Him has been combined with the need to thank one's parents: أَنِ اشْكُرْ لِي وَلِوَالِدَيْكَ (Be grateful to Me, and to your parents - 31:14). This proves that, after the obligation of worshipping the most exalted Allah, obeying parents is most important and being grateful to parents like being grateful to Allah Ta’ ala is wajib (necessary). This has its confirmation in the Hadith of Sahih al-Bukhari where a person reportedly asked the Holy Prophet ﷺ "Which is the most favoured deed in the sight of Allah?" He said, "Salah at its (mustahabb: preferred) time." The person asked again, "Which is the most favoured deed after that?" To that he said, "Treating parents well." (Qurtubi)
The merits of obeying and serving parents in Ilad! th narratives
1. In the Musnad of Ahmad, Tirmidhi, Ibn Majah and Mustadrak Hakim, it has been reported on sound authority from Sayyidna Abu ` d-Darda' that the Holy Prophet ﷺ said, "A father is the main gate of Jannah. Now it is up to you to preserve or waste it." (Mazhari)
2. According to a report from Sayyidna ` Abdullah ibn ` Umar ؓ appearing in Jmi' al-Tirmidhi and al-Mustadrak of al-Hakim (which Hakim rates as Sahih), the Holy Prophet ﷺ said, "The pleasure of Allah is in the pleasure of a father and the displeasure of Allah in the displeasure of a father."
3. Ibn Majah reports on the authority of Sayyidna Abu Umamah that a person asked the Holy Prophet ﷺ : "What rights do parents have on their children?" He said, "They both are your Paradise, or Hell." It means that obeying and serving parents take one to Jannah and their disobedience and displeasure, to Jahannam.
4. Al-Baihaqi (in Shu'ab al-'Iman) and Ibn ` Asakir have reported on the authority of Sayyidna Ibn ` Abbas ؓ that the Holy Prophet ﷺ said, "For one who remained obedient to his parents for the sake of Allah two gates of Paradise shall remain open. And for one who disobeyed them two gates of Hell shall remain open, and if he had just one of the two, either father or mother, then, one gate (of Paradise or Hell shall remain open)." Thereupon, someone asked, "Does it (the warning of Hell) hold good even when the parents have been unjust to this person?" Then he said thrice: وَ اِن ظَلَمَا وَ اِن ظَلَمَا وَ اِن ظَلَمَا which means, 'yes, there is that warning of Hell against disobeying and hurting parents even if they were unjust to the son.' (The outcome is that children have no right to settle scores with parents. If they have been unjust, it does not follow that they too back out from obeying and serving them).
5. Al-Baihaqi has reported on the authority of Sayyidna ` Abdullah ibn ` Abbas ؓ that the Holy Prophet ﷺ said, "An obedient son who looks at his parents with mercy and affection receives the reward of one accepted Hajj against every such look cast." People around said, "What if he were to look at them like that a hundred times during the day?" He said, "Yes, a hundred times too (he will keep receiving that reward). Allah is great (His treasures never run short)."
The punishment for depriving parents of their rights comes - much before Akhirah - right here in this world too
6. In Shu'ab al-'Iman, al-Baihaqi has reported on the authority of Sayyidna Abu Bakrah ؓ that the Holy Prophet ﷺ said, "As for all those other sins, Allah Ta` ala defers whichever He wills up to the Last Day of Qiyamah - except the sin of depriving parents of their rights and disobeying them. The punishment for that is given, much before comes the Hereafter, right here in this world as well. (All Hadith reports given here have been taken from Tafsir Mazhari)
Obedience to parents: When necessary and when there is room for opposition
Muslim scholars and jurists unanimously hold that the obedience to parents is wajib (necessary) only in what is permissible - and definitely not in what is impermissible or sinful. Says the Hadith:
لا طاعۃ لمخلوق فی معصیۃ الخالق
There is no obedience to the created in the disobedience of the Creator.
To deserve service and good treatment it is not necessary that the parents be Muslims
To support this ruling, Imam al-Qurtubi has quoted an event related with Sayyidah Asma' ؓ from the Sahih of al-Bukhari. According to this report, Sayyidah Asma' asked the Holy Prophet ﷺ ، "My mother, a Mushrik, comes to see me. Is it permissible for me to entertain her?" He said," صِلَی اُمَّکِ " (sili ummaki: that is, respect the bond of relationship with your mother and entertain her). And as for disbelieving parents, there is that statement of the Qur'an itself (Luqman, 31:15): صَاحِبْهُمَا فِي الدُّنْيَا مَعْرُوفًا (that is, if the parents of a person are kafirs and order him too to be-come like them, then, it is not permissible to obey them in this matter. But, while living in this world, they should be treated in the recognized manner). It is obvious that 'recognized manner' means that they should be treated with courtesy.
Rulings
1. As long as Jihad does not become an absolute individual obligation (Fard al-` Ain), rather remains within the degree of a collective obligation (Fard al-Kifayah), until then, it is not permissible for any son to participate in Jihad without the consent of parents. It has been reported in Sahih al-Bukhari on the authority of Sayyidna ` Abdullah ibn ` Umar ؓ that a person presented himself before the Holy Prophet ﷺ in order to have his permission to participate in Jihad. He asked him, "Are your parents alive?" He submitted, "Yes, they are." He said, " فَفِیھِمَا فَجَاھد " (fafihima fajahid: Then you carry out Jihad in [ the service of ] them both). The sense is that 'by serving them alone you will get the reward of being in Jihad.' Another report also adds that the person said, "I have come here leaving my parents crying behind." Thereupon, he said, "Go. Make them laugh as you made them cry." In other words, he was to go back home and tell his parents that he would not be going for Jihad without their consent. (Qurtubi)
2. From the event reported above, we learn the ruling that anything that rates as a collective obligation - and is not an individual obligation, or necessity - then, sons and daughters cannot do that without the permission of parents. Also included here is the injunction to acquire the most perfect knowledge of religion (the 'ilm of din) at the highest level, and to travel to communicate and promote it (the tabligh of din). It means that anyone who has the knowledge of religion to the measure one is obligated with individually cannot travel in order to become an ` alim of din (scholar of religion), or travel for the da'wah and tabligh of din, for it is not permissible without the permission of parents.
3. Also included under the injunction of treating parents well appearing in the Qur'an, and Hadith is good treatment with relatives and friends close to parents, specially when they are dead. In the Sahih of al-Bukhari, it has been reported from Sayyidna ` Abdullah ibn ` Umar ؓ that the Holy Prophet ﷺ said, The noblest regard one can show to a father after his death is to treat his friends well." And Sayyidna Abu Usayd al-Badri رضی اللہ تعالیٰ عنہ reports that he was sitting with the Holy Prophet ﷺ when an Ansari came and asked, "Ya Rasulallah, is it that some right of my parents remains due against me even after they have died?" He said, "Yes. Praying and seeking forgiveness for them, fulfilling the promises they had made to someone, being kind and respectful to their friends and showing mercy and generosity to such relatives who are linked in kinship only through them (Silatu 'r-rahim). These are the rights of your parents still due against you, even after them."
It was the blessed habit of the Holy Prophet ﷺ that he used to send gifts to lady friends of Ummal-Mu'minin Sayyidah Khadijah ؓ after her demise which was a way of fulfilling the right of Sayyidah Khadijah ؓ on him.
Treating parents well: Special consideration in their old age
As for serving and obeying parents, as parents, it is not restricted to any given time or age. In fact, it is necessary (wajib) to treat parents well, under all conditions, and in every age. But, there are circumstances that usually impede the fulfillment of what is necessary and obligatory. Under these circumstances, the typical response pattern of the Holy Qur'an comes into action to suggest ways and means through which acting according to given injunctions becomes easy. With this objective in sight, it grooms and trains minds through different angles and, at the same time, it continues to emphasize that compliance of these injunctions is imperative despite such circumstances.
The old age of parents, when they become helpless, depend on children for everything they need and their life is at the mercy of children, is a terrible condition to be in. The slightest indifference shown by children at such a time breaks their heart. Then, there are those physical infirmities and diseases associated with old age which make one naturally irritation-prone. Furthermore, during the period of extreme old age, when usual reason and comprehension do not seem to be working, some of their wishes and demands assume the kind of proportions which children find difficult to take care of. The Holy Qur'an takes cognizance of these circumstances, but, while giving children the instruction to comfort them, it reminds them of their own childhood. It tells them that there was a time when they too were far more helpless, far too depending on their parents than their parents were on them at that point of time. Then, was it not that their parents sacrificed their desires and comforts for them and went on bearing by the unreasonable child talk with love and affection. Now when they have become so helpless, reason and nobility demanded that the past favour done by them should be paid back. When it was said: كَمَا رَبَّيَانِي صَغِيرًا (as they have brought me up in my child-hood) in the verse, this is what has been alluded to. Some other important instructions relating to the old age of parents have also been given in the verses under study. They are as follows:
1. Do not say even 'uff to them. Briefly explained parenthetically in the accompanying translation as 'a word of anger or contempt,' 'uff covers every word or expression that shows one's displeasure. The limit is that breathing a long breath after having heard what they said and thereby betraying displeasure against them is also included under this very word 'uff.' In a Hadith narrated by Sayyidna ` Ali ؓ ، it has been reported that the Holy Prophet ﷺ said, "Had there been some other de-gree of hurting lesser than the saying of 'uff,' that too would have certainly been mentioned." (The sense is that even the thing that hurts parents in the lowest of the low degree is forbidden).
2. Do not scold them: وَلَا تَنْهَرْهُمَا . This is the second instruction. The word: نھر (nahr) in the text: means 'scold' or 'reproach.' That it causes pain in already obvious.
3. Address them with respectable words - (وَقُل لَّهُمَا قَوْلًا كَرِيمًا). This is the third instruction. The first two instructions related to the negative aspects where bringing the least emotional pressure on parents has been prohibited. Given in this third instruction is a lesson in the art of conversation with parents - talk to them softly with love, grace and concern for them. Says the revered Tabi` i, Said ibn Mussaiyyab, ' like a slave talking to his strict master!'
Il tuo Dio ha ordinato, o suddito, che non vengano adorati altri all'infuori di Lui; e ha ordinato di essere benevoli con i genitori, soprattutto quando raggiungono la vecchiaia. Se uno di loro, o entrambi, raggiungono la vecchiaia presso di te, non lamentarti di loro con le parole, mostrando loro il tuo malcontento nei loro confronti; non infastidirli e non rivolgerti a loro con parole severe, piuttosto rivolgiti loro con parole gentili e tenere.
Nag-utos ang Panginoon mo, O tao, at nagsatungkulin Siya na huwag kang sumamba sa iba pa sa Kanya. Nag-utos Siya ng paggawa ng maganda sa mga magulang, lalo na sa sandali ng pag-abot sa katandaan. Kaya kung umabot sa isa sa mga magulang ang katandaan o umabot ito sa kapwa sa kanilang dalawa sa piling mo ay huwag kang manghinawa sa kanilang dalawa sa pamamagitan ng pagbubunganga ng nagpapahiwatig doon, huwag kang bumulyaw sa kanilang dalawa, at huwag kang magmagaspang sa kanilang dalawa sa pagsasalita. Magsabi ka sa kanilang dalawa ng salitang marangal na may kabanayaran at kabaitan.
Magpakumbaba ka sa kanila bilang pagkaaba at bilang pagkaawa sa kanila, at magsabi ka: "Panginoon ko, maawa Ka sa kanilang dalawa alang-alang sa pag-aalaga nilang dalawa sa akin sa pagkabata ko."
Và ngươi hãy hạ mình lễ phép trước cha mẹ, hay thương yêu và nhân từ với họ và hãy luôn cầu nguyện: Lạy Thượng Đế của bề tôi, xin Ngài hãy yêu thương cha mẹ của bề tôi bởi vì họ đã yêu thương và chăm sóc bề tôi lúc hãy còn bé.
4. Submit yourself before them in humility out of compassion - (وَاخْفِضْ لَهُمَا جَنَاحَ الذُّلِّ مِنَ الرَّحْمَةِ ). This is the fourth instruction. The word: جناح (janah) in the text literally means 'wings' or 'sides of arms' lending the sense that one should stand in a stance of submission and humility as a mark of respect for parents. The addition of the expression: مِنَ الرَّحْمَةِ (out of com-passion) at the end of the sentence is there to warn that this stance of grace should not be a mere show-off, instead, it should be adopted on the strong foundation of genuine, heartfelt respect and compassion for them. Perhaps, this may also be suggestive of something else as well - that showing humility before parents is practically no disgrace. In fact, it is a prelude to real honour for it is based on concern, compassion and kindness.
5. And say, "My Lord, be merciful to them" - (وَقُل رَّبِّ ارْحَمْهُمَا). It means, as for the effort to provide maximum comfort for parents, it is humanly not possible. One should do whatever it is possible for him to do in order that they remain comfortable and, then, along with it, he should also keep praying before Allah Ta` ala that He, in His infinite mercy, removes all their difficulties and makes things easy on them. This last instruction is really so extensive and universal that it still continues to be valid and beneficial even after the death of parents. Through this, one can al-ways keep serving parents.
Ruling
If parents are Muslims, making a prayer for mercy in their favor is obvious. But, if they are not Muslims, making this prayer within their lifetime will be permissible with the intention that they be delivered from worldly distress and that they be blessed with the taufiq of 'Iman. After their death, making a prayer of mercy for them is not permissible. (Abridged from al-Qurtubi)
A remarkable event
Al-Qurtubi has reported from Sayyidna Jabir ibn ` Abdullah ؓ that a man came to the Holy Prophet ﷺ and complained that his father was taking away what belonged to him. He said, "Go and ask your father to come here." Right then, came Sayyidna Jibra'il (علیہ السلام) and told the Holy Prophet ﷺ ، "When his father comes, ask him about the words he has composed in his heart and which his own ears have not heard yet." When this man returned with his father, he said to the father, "Why is it that your son complains against you? Do you wish to take away what belongs to him?" The father said, "You better ask him on whom do I spend other than his paternal or maternal aunts or myself?" The Holy Prophet ﷺ said: اِیہ (an expression which denoted that he had understood the reality and there was no need to say anything else). After that, he asked the father of the man, "What are those words that have not yet been heard by your own ears?" The father said, "Ya Rasulallah, Allah Ta` ala increases our faith in you through everything." Thereby he meant that he got to know what was not heard by anyone, which was a miracle indeed. Then, he submitted, "It is true that I had composed some lines of poetry within my heart, something not heard even by my own ears." The Holy Prophet ﷺ said, "Let us hear them." Then he recited the following lines of poetry he had composed:
غَذَوتُکَ مَولوداً وَ مُنتُکَ یافعا
تُعَلُّ بِمَا اَجنِی عَلَیکَ وَ تُنھَل
I fed you in childhood and took care of you when young. You lived on my earnings alone.
اِذَا لیلۃ ضافتک بالسقم لم ابت
لسقمک الا ساھرا اتململ
When on some night, you became sick, I spent the whole night remaining awake and restless because of your sickness
کَأنّی انا المطروق دونک بالذی
طُرِقتَ بہ دونی فعینی تھمل
As if your sickness was my own and not yours and because of which my eyes kept shedding tears throughout the night
تخَاف الردٰی نفسی علیک وانھا
لَتَعَلَم ان الموتَ وَقتُ مؤجَّل
My heart kept trembling lest something happens to you, though I knew that the time of death is fixed, being neither early nor late
فَلَمَّا بَلَغتَ السِنَّ والغایۃ الَّتِی
الیھا مدی ما کنت فیک اُؤمّل
So, when you reached the age and maturity that I had always been looking forward to you
جعلت جزأی غلظۃً وفظاظۃ
کَانک اٌنت المنعم المتفضِّل
Then you made hard-heartedness and harshness my return as if you were the one doing me favours and giving me rewards
فلیتکَ اذ لم ترع حقَّ اُبوّتی
فعلتَ کما الجارُ المصاقب یفعل
Alas, if it was not possible for you to fulfill my right as a father, you could have at the least done what a good neighbor would have done
فَاَولَیتنِی حَقَّ الجِوارِ ولم تکن
علیَّ بمال دون مالک تَبخَل
So, you could have given me the least right of a neighbor and abstained from becoming miserly in my case in my own property.
After having heard these verses of poetry, the Holy Prophet ﷺ held the son by his shirt and said, " اَنت و مَالک لابیک " meaning that: Go. You and your property, everything belongs to your father. (Tafsir al-Qurtubi, p. 246, v. 10) These verses have also been reported in Hamasah, the famous book of Arabic literature as attributed to the poet, Umaiyyah ibn Abi as-Sult. Others say that Abd al-A’ la wrote them. Still others attribute them to Abu al-Abbas al-A'ma. (Al-Qurtubi, marginal notes)
E sottomettiti a loro con umiltà e misericordia nei loro confronti, e di': "O mio Dio, concedi loro misericordia per avermi educato durante la mia infanzia"
Humble yourself before them in humility and out of compassion, and say: O My Lord, be merciful to them as they have brought me up in my childhood.
Rendahkanlah dirimu terhadap keduanya dengan penuh rasa kasih sayang, dan katakanlah, "Wahai Tuhanku! Sayangi dan rahmatilah keduanya karena mereka berdua telah bersusah payah membina dan memeliharaku sewaktu kecil."
Budi milostiv i ponizan prema njima, i reci: "Gospodaru moj, smiluj im se zato što su me odgajali i pazili dok sam bio mali."
Sois humble devant eux par modestie et par miséricorde et dis: Ô Seigneur, fais-leur miséricorde pour avoir pris soin de moi lorsque j’étais petit.
Hónrenlos con sencillez y compasión, y digan: “¡Señor mío! Sé misericordioso con ellos ya que me criaron con compasión cuando yo era un niño”.
Onları esirgeyerek alçak gönüllülükle üzerlerine merhametten ileri gelen tevazu kanadını indir ve şöyle de: "Ey Rabbim! Küçüklüğümde onlar bana bakıp terbiye ettikleri gibi, şimdi sen de onlara merhamet et."
-Ey insanlar!- Rabbiniz kendisine yaptığınız ibadette, iyi amellerde ve anne babaya yapılan iyilikte kalplerinizdeki ihlasınızı çok iyi bilir. Eğer yapmış olduğunuz ibadetlerinizde, anne babanıza ve başkalarına karşı yapmış olduğunuz muamelelerinizdeki niyetiniz salih olursa, şüphesiz Allah -Subhânehu ve Teâlâ- önceden yapmış olduğu günahlarından dönüp tövbe edenleri bağışlar. Kim Rabbine veya anne babasına itaatinde önceden yapmış olduğu taksirinden dolayı tövbe ederse Yüce Allah onu bağışlar.
Tu Señor conoce mejor lo que hay en su interior respecto a su sincera devoción hacia Él en la adoración, los actos de bondad y la obediencia a los padres. Si la intención en sus actos de adoración, el trato a sus padres y otros actos es justa y sincera, entonces Al-lah será indulgente con aquellos que frecuentemente se arrepienten. Si alguien se arrepiente de no haber cumplido su deber de ser obediente con su Señor o con sus padres, Al-lah lo perdona.
Your Lord - O People - knows best what is within you of the sincere devotion to Him in worship, acts of goodness and being dutiful to parents. If the intention in your acts of worship, treatment of your parents and other acts is righteous, then He, may He be glorified, is Forgiving towards those who frequently turn to Him in repentance. If anyone repents from his prior failure to be dutiful to his Lord or to his parents, Allah will forgive him.
Allah zna sve vaše namjere i tajne, pa ako vaš cilj bude da zaslužite Allahovo zadovoljstvo i blizinu, a, pored toga, budete iskreno činili dobra djela i budete činili dobro roditeljima – On će oprostiti grijehe onom ko se nada Njegovu oprostu. Allah će oprostiti onom ko se pokaje zbog podbacivanja u poslušnosti Allahu i činjenju dobra roditeljima.
Ô gens, Allah sait le mieux si au fond de vous, vous êtes sincères dans vos adorations, dans l’accomplissement des bonnes œuvres et dans la bonté que vous témoignez envers vos parents. Si vos intentions sont louables lorsque vous accomplissez des adorations et faites preuve de bonté envers vos parents, alors Allah pardonne à ceux qui se repentent à Lui. Ainsi, celui qui se repent de ses manquements passés en obéissant à son Seigneur ou à ses parents, verra ses manquements pardonnés par Allah.
Tuhan kalian -wahai manusia- lebih mengetahui apa yang ada dalam hati kalian berupa sifat ikhlas dalam beribadah, beramal kebajikan, dan berbakti kepada kedua orang tua. Jika niat ibadah dan pergaulan baik dengan orang tua atau selain mereka berdua baik maka Dia sungguh Maha Pengampun atas orang-orang yang senantiasa memohon tobat dan ampunan pada-Nya. Sebab itu, barang siapa yang bertobat dari kelalaiannya sebelumnya dalam ketaatan terhadap Tuhannya dan kebaktiannya terhadap orang tuanya, niscaya Allah mengampuninya.
For the human being God is everything. He is his Creator, Lord and Sustainer. But God remains in the unseen, He does not come before man to gain recognition. This means that when one acknowledges one’s helplessness vis-à-vis the greatness of God, one does so out of choice rather than as a result of some visible compulsion. In this respect, the case of elderly parents is somewhat similar in nature to that of God. The parents have no material power over their children. When the children treat their parents well, they do it of their own free will and not because of any material pressures. This is the real test of man in the present world. Here he has to adopt the way of truth and justice, without being forced to do so. He has to perform of his own free will and at his pleasure such deeds as he would perform if God appeared before him in all His Omnipotence. Such voluntary action poses a serious test for man. However, God has made it easy for man by his special Grace. He does not test man with the severity of a master who becomes overly exercised about petty things. If a man is basically loyal to God, He excuses his petty lapses. If a man turns over a new leaf after doing something wrong, He pardons him, regardless of how great a sin he may have committed.
25- Rabbiniz, içinizdekileri en iyi bilendir. Eğer salih kimseler olursanız şüphesiz ki O, kendine yönelenlere karşı çok bağışlayıcıdır.
25. Yani Yüce Rabbiniz hayır olsun, şer olsun içinizde gizlediğiniz her şeyden haberdardır. O, sizin amellerinize ve bedenlerinize bakmaz. Aksine sizin kalplerinize, kalplerinizdeki hayır ve şerre bakar. “Eğer salih kimseler olursanız” irade ve maksatlarınız, Allah’ın rızası çerçevesinde olur, sizi O’na yakınlaştıracak şeylere rağbet edip kalplerinizde Allah’tan başkasına yönelik herhangi bir istek yer etmemiş olursa “şüphesiz ki O, kendine yönelenlere” her vakit çokça kendisine yönelen kimselere “karşı çok bağışlayıcıdır.” Yüce Allah, her kimin kalbine muttali olup da onun kalbinde kendisine yönelişten, kendisine sevgi duymaktan, kendisine yakınlaştırıcı şeyleri sevmekten başka birşey olmadığını görürse -bazı zamanlarda beşeri tabiatın gereği olarak farklı şeyler olsa bile- Allah, böylesini affeder ve kalbinde yer etmeyen, gelip-geçici bu gibi ârızî hususları da bağışlar.
Omissions comitted against Parents are pardoned with Good Relations and Repentance
Sa`id bin Jubayr said: "This refers to a man who said something that he did not think would be offensive to his parents." According to another report: "He did not mean anything bad by that." So Allah said:
رَّبُّكُمْ أَعْلَمُ بِمَا فِى نُفُوسِكُمْ إِن تَكُونُواْ صَـلِحِينَ
(Your Lord knows best what is in your souls. If you are righteous,)
فَإِنَّهُ كَانَ لِلاٌّوَّابِينَ غَفُوراً
(He is Ever Most Forgiving to those who turn to Him in repentance.) Qatadah said: "To the obedient who pray."
فَإِنَّهُ كَانَ لِلاٌّوَّابِينَ غَفُوراً
(He is Ever Most Forgiving to those who turn to Him in repentance.) Shu`bah narrated from Yahya bin Sa`id from Sa`id bin Al-Musayyib; "This refers to those who commit sin then repent, and commit sin then repent." `Ata' bin Yasar, Sa`id bin Jubayr and Mujahid said: "They are the ones who return to goodness." Mujahid narrated from `Ubayd bin `Umayr, concerning this Ayah: "This is the one who, when he remembers his sin when he is alone, he seeks the forgiveness of Allah." Mujahid agreed with him on that. Ibn Jarir said: "The best view on this matter is of those who said that it refers to the one who repents after committing sin, who comes back from disobedience to obedience and who leaves that which Allah hates for that which He loves and is pleased with. " What he said is correct, for Allah says,
إِنَّ إِلَيْنَآ إِيَابَهُمْ
(Verily, to Us will be their return) (88:25). And according to a Sahih Hadith, the Messenger of Allah ﷺ would say when he returned from a journey,
«آيِبُونَ تَائِبُونَ، عَابِدُونَ لِرَبِّنَا حَامِدُون»
(We have returned repenting, worshipping and praising our Lord.)
"Rabbmu lebih mengetahui apa yang ada dalam hatimu. Jika kamu orang-orang yang baik, maka sesungguhnya Dia Maha Peng-ampun bagi orang-orang yang bertaubat." (Al-Isra`: 25).
(25) Maksudnya, Rabb kalian سبحانه وتعالى mengetahui semua rahasia yang kalian sembunyikan yang berbentuk kebaikan dan keburuk-an. Dia tidak semata-mata melihat tindak-tanduk dan rupa fisik kalian, Dia hanyalah memandang apa yang ada di dalam hati, berupa kebaikan dan keburukan ﴾ إِن تَكُونُواْ صَٰلِحِينَ ﴿ "jika kamu orang-orang yang baik," dengan menjadikan hasrat dan orientasi-orientasi kalian ber-kisar pada keridhaan Allah, kesukaan kalian tertuju pada obyek yang bisa mendekatkan diri kepada Allah, dan tidak ada keinginan-keinginan yang mengendap dalam hatinya untuk selain Allah.
﴾ فَإِنَّهُۥ كَانَ لِلۡأَوَّٰبِينَ ﴿ "Sesungguhnya Dia bagi orang-orang yang ber-taubat," yaitu orang-orang yang senantiasa kembali kepada Allah di segala waktunya ﴾ غَفُورٗا ﴿ "Maha Pengampun." Maka siapa saja yang telah Allah lihat (dalam) hatinya, dan Dia mengetahui tidak ada di dalamnya selain (kerinduan) kembali dan kecintaan kepadaNya serta mencintai segala sesuatu yang bisa mendekatkan kepadaNya, maka –sekalipun terkadang muncul pada dirinya efek (keterlenaan) yang berasal dari sifat-sifat manusiawinya–, sesungguhnya Allah akan memaafkannya dan mengampuni perkara-perkara yang insi-dentil, yang bukan permanen.
In the last verse quoted above: رَّبُّكُمْ أَعْلَمُ بِمَا فِي نُفُوسِكُمْ (Your Lord knows best what is in your hearts - 25), any possible scruple that remains in the hearts of children as to how they were going to comply satisfactorily with divine injunctions relating to consistent observance of etiquette and respect due to parents. They have to live with parents all the time. Then, living conditions of the parties vary. They do not stay the same all the time. May be, on some such occasion, they happen to utter something, something that turns out to be against the norms of due etiquette, then, they stand facing the warning of Hell. Given this probability, it would be-come extremely difficult for them to wriggle out from this situation. In this verse, it is to remove this doubt and heart-burning that it was said: Should any such word come to be uttered out of sheer anxiety or lack of discretion - but, without intentional disrespectfulness - then, one must repent and resolve not to do that ever again. If so, since Allah Ta` ala knows the secrets of hearts and knows what was uttered was not to show disrespect or hurt, things will turn out for the better, for He is Most-Merciful. The word: الاوَّابِينَ (al-awwabin: those who turn to Him) used here carries the sense of اَلتَوَّابِین (at-tawwabin: those who repent before Him). The Hadith calls the six raka'at after Maghrib and the nawafil of al-Ishraq as the Salah al-Awwabin. Embedded here is the hint that the taufiq (ability) of these prayers is granted only to those who are the Awwabin and Tawwabin.
Hỡi nhân loại, Thượng Đế của các ngươi biết rõ những gì nằm trong lòng của các ngươi từ sự thành tâm trong việc thờ phượng và việc làm thiện tốt cũng như trong việc ăn ở tử tế với cha mẹ. Nếu tâm niệm của các ngươi trong thờ phượng cũng như trong việc ăn ở tử tế với cha mẹ và những việc làm thiện tốt khác thì Ngài sẽ tha thứ cho những ai quay đầu sám hối với Ngài.
Il vostro Dio, o gente, è più Consapevole della sincerità nella Sua adorazione e delle buone azioni che si celano nei vostri pensieri, e delle buone maniere verso i vostri genitori. Se le vostre intenzioni nell'adorazione e nel comportamento con i vostri genitori e altri sono buone, in verità Lui, gloria Sua, è Perdonatore nei confronti di coloro che tornano a Lui pentiti. Chi si pente per aver mancato, in precedenza, nell'obbedienza al Suo Dio e ai genitori, Egli lo perdona.
Ang Panginoon ninyo, O mga tao, ay higit na maalam sa anumang nasa mga budhi ninyo na pagpapakawagas sa Kanya sa pagsamba, mga gawain ng kabutihan, at pagpapakabuti sa mga magulang. Kaya kung ang mga layunin ninyo sa pagsamba ninyo at pakikitungo ninyo sa mga magulang ninyo at iba sa kanilang dalawa ay naging maayos, tunay na Siya – kaluwalhatian sa Kanya – laging sa mga palabalik sa Kanya sa pamamagitan ng pagbabalik-loob ay Mapagpatawad, sapagkat ang sinumang nagbalik-loob mula sa naunang pagkukulang nito sa pagtalima nito sa Panginoon nito o sa mga magulang nito ay magpapatawad si Allāh dito.
Magbigay ka, O mananampalataya, sa kamag-anak ng karapatan nito sa kaugnayan sa pagkakamag-anak nito, magbigay ka sa maralitang nangangailangan, at magbigay ka sa kinapos sa paglalakbay niya. Huwag kang gumugol ng yaman mo sa pagsuway o sa paraan ng pag-aaksaya.
Commentary
On fulfilling the rights of relatives vigilantly
Previous verses were devoted to teachings about the rights of parents and how they should be duly respected. In the present verses, the rights of common relatives have been taken up with the guideline that a relative should be given his or her right. The least degree in which this could be done is to share with them the graces of good social living and treat them well. And if they are needy, helping them financially - in accordance with one's personal capacity - is also included therein. From this verse, at least this much stands proved that everyone has also been obligated with the fulfillment of the right of one's common relatives. at is it? How much is it? Those details have not been mentioned here. But, a broad based mercy and generosity for relatives and a good social interaction with them are certainly included there. According to Imam Abu Hanifah (رح) ، financial help can be extended to two kinds of relatives under this very injunction: (1) A relative, in the category of near blood kinship (Dhu rahim), and in the degree of sanguinity precluding marriage (mahram). A woman or child who neither has the wherewithal to eke out an existence nor has the ability to earn for it. (2) Similar is the case of a relative, in the category of near blood kinship, and in the degree of sanguinity precluding marriage. If handicapped or blind, not having enough money and property in his or her possession to eke out an existence, their relatives who have the necessary means should help them both. Taking care of the essential expenses is a duty enjoined on all of them. If there are several relatives in the same degree of extended means, the expenses will be divided over all of them and the subsistence allowance of the needy will be given in this manner. This rule also has its sanction from the verse of Surah al-Baqarah which says: وَعَلَى الْوَارِثِ مِثْلُ ذَٰلِكَ (and on the heir it falls likewise - 2:233) (Tafsir Mazhari)
In this verse, it has been said that the necessary financial assistance provided to the needy and the wayfarer, and the mercy and generosity practiced in the case of kinsfolk, was their right. The purpose is to point out that the giver has no reason or occasion to harp on the favor done before or behind them because their right is his duty. The giver is simply doing his duty and not showering favours on anyone.
Hỡi người có đức tin, ngươi hãy biếu tặng cho những người bà con ruột thịt và thân thích những phần bắt buộc để duy trì cũng như hàn gắn mối quan hệ tình thâm, và hãy bố thí cho những người nghèo khó cũng như những người lỡ đường; chớ chi dùng tài sản và của cải của ngươi vào những điều trái lệnh Allah hoặc chi dùng một cách hoang phí.
E concedi al parente, o credente, i contatti famigliari che gli spettano; ed elargisci al povero bisognoso e al viaggiatore in difficoltà, e non spendere i tuoi beni nei peccati, oppure sperperandoli.
O vjerniče, izvršavaj svoje obaveze prema bližnjima, održavaj rodbinske veze, pomozi siromaha, olakšaj nastavak putovanja onome ko je ostao bez sredstava, nemoj udjeljivati tamo gdje je grijeh i nemoj rasipati.
Creyente, concede a los parientes sus derechos manteniendo los lazos familiares, da a los pobres y necesitados, y da al viajero insolvente. No gastes tu riqueza en lo pecaminoso ni de forma excesiva.
26- Yakınlara hakkını ver, yoksula ve yolda kalmışa da. Ama saçıp savurma!
27- Çünkü saçıp savuranlar, şeytanların kardeşleridir. Şeytansa Rabbine karşı çok nankördür.
28- Eğer Rabbinden gelmesini umduğun bir rahmeti beklerken bu (sayılanlardan) yüz çevirir (de bir şey veremez)sen o halde (hiç olmazsa) onlara gönül alıcı bir söz söyle.
29- Elini boynuna bağlama! Onu büsbütün de açma! Yoksa kınanmış ve pişman bir halde kalakalırsın.
30- Şüphesiz ki Rabbin, dilediğinin rızkını genişletir ve daraltır. Şüphesiz O, kullarından haberdardır, onları hakkıyla görendir.
26. “Yakınlara” iyilik ve ikramın farz ve sünnet türünden hak ettiği “hakkını ver.” Bu hak durumların ve yakınlıkların farklılığına, ihtiyaç duyup duymamaya ve zamana göre değişiklik arz eder. “yoksula” yoksulluğunun ortadan kalkması için zekât ve onun dışındaki haklarını ver; “ve yolda kalmışa da.” memleketinden uzaklarda ve kendisini oraya ulaştıracak kadar imkanı bulunmayan yabancı kimselere de hakkını ver. “Ama saçıp savurma!” Bunların hepsine maldan, verene zarar vermeyecek şekilde verilir ve verilecek miktar, uygun olandan fazla olmamalıdır. Çünkü bunu aksi, savurganlıktır. Yüce Allah da bunu yasaklamış ve ardından şöyle buyurmuştur:
27. “Çünkü saçıp savuranlar şeytanların kardeşleridir.” Zira şeytan, yerilmeyi gerektirmeyen hiçbir şeye çağırmaz. O, insanı cimriliğe ve eli sıkılığa çağırır. Bu konuda kişi şeytana itaat etmezse bu sefer de onu saçıp savurmaya ve israfa çağırır. Yüce Allah ise en adaletli ve en dengeli olan işi emreder ve bundan dolayı da kişiyi över. Nitekim Yüce Allah, Rahman’ın has kullarından söz ederken şöyle buyurmaktadır:“Onlar ki infak ettiklerinde israf da etmezler, cimrilik de etmezler. Bunun arasında orta bir yol tutarlar.”(el-Furkân, 25/67) Burada da Allah şöyle buyurmaktadır:
29. “Elini boynuna bağlama!” Bu, aşırı cimrilikten ve pintilikten kinayedir. (Eli sıkı olma, demektir). “Onu büsbütün de açma!” Uygun olmayan yerlere ve gerekenden fazla harcamada bulunma! Çünkü böyle yapacak olursan, yaptıklarından dolayı “kınanmış ve pişman bir halde kalakalırsın.” Yani malın elden gider de elin bomboş kalır. Böylece elinde ne mal namına bir şey kalmadığı gibi övgüye de nail olamazsın.
28. Bu emir, güç yetirebilme ve varlık halinde yakınlara bir şeyler vermeyi içermektedir. Eğer verecek bir yoksa yahut da mevcut şartlarda infak etmekte zorluk söz konusu ise Yüce Allah, onlara güzel bir şekilde karşılık verilmesini emrederek şöyle buyurmaktadır:“Eğer Rabbinden gelmesini umduğun bir rahmeti beklerken bu (sayılanlardan) yüz çevirir (de bir şey veremez)sen” yani Allah’tan kolaylık sağlayacağını umduğun bir başka zaman onlara vermek üzere onlardan yüz çevirecek olursan “o halde (hiç olmazsa) onlara” yumuşak bir söz söylemek, ilk fırsatta bir şeyler verme vaadinde bulunmak ve mevcut durumda da imkânın olmadığını belirterek özür dilemek suretiyle “gönül alıcı bir söz söyle!” Böylelikle yanından gönülleri hoş bir şekilde ayrılıp gitsinler. Nitekim Yüce Allah, bir başka yerde şöyle buyurmaktadır:“Güzel bir söz ve bağışlama, arkasından eziyet gelen bir sadakadan daha hayırlıdır.”(el-Bakara, 2/263) Bu da Yüce Allah’ın kullarına lütfunun bir tecellisidir ki kullarına nezdinden gelecek rahmet ve rızkı beklemelerini emretmektedir. Çünkü bunu beklemek de bir ibadettir. Aynı şekilde insanlara imkân olması halinde sadaka vereceğine ve iyilikte bulunacağına dair vaatte bulunmak da bir ibadettir. Çünkü bir iyiliği yapmayı kararlaştırmak da bir iyiliktir. Bundan dolayı insanın elinden gelen, güç yetirebildiği hayrı yapması, güç yetiremediklerini de yapmaya niyet etmesi gerekir ki ondan da sevap alsın ve hatta Yüce Allah, onun umudunu gerçekleştirmeyi kolaylaştıracak bir sebebi var etsin. Daha sonra Yüce Allah, şöyle buyurmaktadır:
30. “Şüphesiz ki Rabbin” kullarından “dilediğinin rızkını genişletir ve” hikmetinin bir gereği olarak da dilediği kimsenin rızkını “daraltır. Şüphesiz O, kullarından gerçekten haberdardır, onları hakkıyla görendir.” Onlara onlar için elverişli ve uygun bildiği şekilde karşılık verir, işlerini de lütuf ve keremiyle çekip çevirir.
"Dan berikanlah kepada keluarga-keluarga yang dekat akan haknya, kepada orang miskin dan orang yang dalam perjalanan; dan janganlah kamu menghambur-hamburkan (hartamu) secara boros. Sesungguhnya para pemboros itu adalah saudara-saudara setan, dan setan itu adalah sangat ingkar kepada Rabbnya. Dan jika kamu berpaling dari mereka untuk memperoleh rahmat dari Rabbmu yang kamu harapkan, maka katakanlah kepada mereka ucapan yang pantas. Dan janganlah kamu jadikan tanganmu ter-belenggu pada lehermu, dan janganlah kamu terlalu mengulurkan-nya. Karena itu kamu menjadi tercela dan menyesal. Sesungguh-nya Rabbmu melapangkan rizki kepada siapa yang Dia kehendaki dan menyempitkannya; sesungguhnya Dia Maha Mengetahui lagi Maha Melihat akan hamba-hambaNya." (Al-Isra`: 26-30).
(26-27) Allah تعالى berfirman, ﴾ وَءَاتِ ذَا ٱلۡقُرۡبَىٰ حَقَّهُۥ ﴿ "Dan berikanlah kepada keluarga-keluarga yang dekat akan haknya," berupa perbuatan baik dan mulia, yang wajib ataupun yang sunnah. Hak tersebut berbeda-beda tergantung dengan situasi dan kondisi, kedekatan kekerabatan, sisi ada atau tidaknya keterdesakan, dan (perbedaan) masa, ﴾ وَٱلۡمِسۡكِينَ ﴿ "dan kepada orang miskin." Berikanlah haknya ke-padanya berupa zakat atau pemberian lainnya supaya kemiskinan-nya terentaskan ﴾ وَٱبۡنَ ٱلسَّبِيلِ ﴿ "dan orang yang dalam perjalanan," yaitu orang asing lagi jauh dari kampung halamannya (yang kehabisan bekal), mereka semua diberi bagian harta dengan cara yang tidak menimbulkan bahaya bagi si pemberi dan tidak melebihi ukuran yang sewajarnya. Karena hal ini termasuk pemborosan. Allah me-larang pemborosan dan mengabarkan, bahwa sesungguhnya para pemboros itu ﴾ إِخۡوَٰنَ ٱلشَّيَٰطِينِۖ ﴿ "adalah saudara-saudara setan," karena setan tidak mengajak kecuali kepada setiap perangai yang tercela. Maka ia membujuk manusia untuk bersifat bakhil dan pelit. Apabila tidak berhasil, maka ia mengajaknya ke arah pemborosan. Padahal Allah memerintahkan dan memuji sikap paling adil dan seimbang, sebagaimana yang diungkapkan dalam FirmanNya tentang sifat-sifat Ibadurrahman al-Abrar (para hamba Allah Dzat Yang Maha Pengasih yang bersifat baik),
﴾ وَٱلَّذِينَ إِذَآ أَنفَقُواْ لَمۡ يُسۡرِفُواْ وَلَمۡ يَقۡتُرُواْ وَكَانَ بَيۡنَ ذَٰلِكَ قَوَامٗا 67 ﴿
"Dan orang-orang yang apabila membelanjakan (harta), maka me-reka tidak berlebihan, dan tidak (pula) kikir, dan (pembelanjaan itu) di tengah-tengah antara yang demikian." (Al-Furqan: 67).
(29)[22] Sementara itu, Allah berfirman di sini, ﴾ وَلَا تَجۡعَلۡ يَدَكَ مَغۡلُولَةً إِلَىٰ عُنُقِكَ ﴿ "Dan janganlah kamu jadikan tanganmu terbelenggu pada leher-mu." Ini adalah ungkapan kiasan bagi orang yang sangat bakhil ﴾ وَلَا تَبۡسُطۡهَا كُلَّ ٱلۡبَسۡطِ ﴿ "dan janganlah kamu terlalu mengulurkannya," akibat-nya, engkau membelanjakannya bukan pada pos yang sepatutnya atau melebihi ukuran yang wajar ﴾ فَتَقۡعُدَ ﴿ "karena itu kamu," apabila kamu melakukan hal itu ﴾ مَلُومٗا ﴿ "menjadi tercela," maksudnya terkena cacian atas apa yang telah kamu lakukan dan ﴾ مَّحۡسُورًا ﴿ "menyesal," maksudnya bersedih hati, tangannya hampa, tidak tersisa sedikit pun harta di tangan, dan tidak pula digantikan oleh pujian maupun sanjungan.
(28) Perintah untuk memberi harta kepada karib-kerabat ini berlaku dalam kondisi mampu dan kecukupan. Adapun dalam kondisi tidak mampu atau sulit memenuhi nafkah harian, maka Allah memerintahkan supaya menolak dengan cara penolakan yang baik. Allah berfirman, ﴾ وَإِمَّا تُعۡرِضَنَّ عَنۡهُمُ ٱبۡتِغَآءَ رَحۡمَةٖ مِّن رَّبِّكَ تَرۡجُوهَا ﴿ "Dan jika kamu berpaling dari mereka untuk memperoleh rahmat dari Rabbmu yang kamu harapkan," maksudnya kamu menunda untuk memberi mereka di waktu yang lain dengan berharap semoga Allah memudahkan urusannya di waktu tersebut, ﴾ فَقُل لَّهُمۡ قَوۡلٗا مَّيۡسُورٗا ﴿ "maka katakanlah kepada mereka ucapan yang pantas," maksudnya secara sopan dengan lembut dan menyampaikan janji (bantuan) bila kesempatan datang, dan permohonan maaf karena tidak bisa memberi saat ini, supaya mereka beranjak pergi darimu dengan pikiran yang tenang, sebagaimana kandungan Firman Allah,
﴾ قَوۡلٞ مَّعۡرُوفٞ وَمَغۡفِرَةٌ خَيۡرٞ مِّن صَدَقَةٖ يَتۡبَعُهَآ أَذٗىۗ ﴿
"Perkataan yang baik dan pemberian maaf lebih baik daripada sedekah yang diiringi dengan sesuatu yang menyakitkan (perasaan si penerima)." (Al-Baqarah: 263).
Ini juga salah satu (cerminan) sifat kelembutan Allah terhadap para hambaNya. Dia memerintahkan mereka supaya menunggu-nunggu rahmat dan rizki dariNya. Karena menunggu itu termasuk ibadah. Begitu pula janji mereka untuk memberi sedekah tatkala diberi kelonggaran juga merupakan ibadah yang (bisa dikerjakan) saat itu. Hal ini disebabkan (karena wujud) keinginan untuk berbuat baik adalah satu kebaikan. Oleh karenanya, sebaiknya seseorang itu segera melakukan (kebaikan) yang mampu dia kerjakan, serta berniat untuk melakukan kebaikan yang belum mampu dia jalan-kan agar dia memperoleh pahala dengannya, dan semoga dengan pengharapannya tersebut, Allah berkenan memudahkannya dalam mengerjakan kebaikan tersebut.
(30) Kemudian Allah تعالى memberitahukan bahwasanya Allah ﴾ يَبۡسُطُ ٱلرِّزۡقَ لِمَن يَشَآءُ ﴿ "melapangkan rizki kepada siapa yang Dia kehendaki," dari hamba-hambaNya, menakdirkan dan menyempitkannya atas siapa yang dikehendakiNya sebagai bentuk hikmah dariNya. ﴾ إِنَّهُۥ كَانَ بِعِبَادِهِۦ خَبِيرَۢا بَصِيرٗا ﴿ "Sesungguhnya Dia Maha Mengetahui lagi Maha Meli-hat akan hamba-hambaNya," maka Allah membalas mereka dengan balasan yang baik bagi mereka menurut pandanganNya, serta meng-atur mereka dengan kelembutan dan kemuliaanNya.
Ô croyant, entretiens le lien de parenté avec tes proches, sois charitable envers le pauvre nécessiteux et le voyageur en détresse et ne dépense pas ce que tu possèdes pour désobéir à Allah ou gaspiller inutilement.
Wahai orang yang beriman! Berikanlah hak kerabat dekatmu berupa ikatan silaturahmi, juga berilah bantuan kepada orang miskin yang membutuhkan dan orang yang kehabisan bekal dalam perjalanan, dan janganlah sekali-kali menggunakan hartamu dalam kemaksiatan, atau menghambur-hamburkannya secara boros.
O believer - give the relative his rights by keeping family ties, give to the poor and needy, and give the traveller who is stranded. Do not spend your wealth in sin or in a manner that is wasteful.
-Ey Mümin!- Akrabalık bağı olana, ihtiyaç sahibi fakire ve yolda kalmışa hakkını ver. Malını (Allah'a) isyan edilen bir yolda harcama veya israf ederek gereksiz yere saçıp savurma.
The Command to maintain the Ties of Kinship and the Prohibition of Extravagance
When Allah mentions honoring one's parents, He follows this with the command to treat one's relatives well and to maintain the ties of kinship. According to the Hadith:
«أُمَّكَ وَأَبَاكَ، ثُمَّ أَدْنَاكَ أَدْنَاك»
وفي رواية
«ثُمَّ الْأَقْرَبَ فَالْأَقْرَب»
(Your mother and your father, then your closest relatives and the next closest.) According to another Hadith:
«مَنْ أَحَبَّ أَنْ يُبْسَطَ لَهُ فِي رِزْقِهِ وَيُنْسَأَ لَهُ فِي أَجَلِهِ، فَلْيَصِلْ رَحِمَه»
(Whoever would like to see his provision expanded and his life extended, let him maintain his ties of kinship.)
وَلاَ تُبَذِّرْ تَبْذِيرًا
(But spend not wastefully (your wealth) in the manner of a spendthrift.) When Allah commands spending, He forbids extravagance. Spending should be moderate, as stated in another Ayah:
وَالَّذِينَ إِذَآ أَنفَقُواْ لَمْ يُسْرِفُواْ وَلَمْ يَقْتُرُواْ
(And those who, when they spend, are neither extravagant nor stingy). 25:67 Then He says, to discourage extravagance:
إِنَّ الْمُبَذرِينَ كَانُواْ إِخْوَنَ الشَّيَـطِينِ
(Verily, the spendthrifts are brothers of the Shayatin,) They have this trait in common. Ibn Mas`ud said: "This refers spending extravagantly when it is not appropriate." Ibn `Abbas said likewise. Mujahid said: "If a man spends all his wealth on appropriate things, then he is not a spendthrift, but if he spends a little inappropriately, then he is a spendthrift." Qatadah said: "Extravagance means spending money on sin in disobeying Allah, and on wrongful and corrupt things." Imam Ahmad recorded that Anas bin Malik said: "A man came from Banu Tamim to the Messenger of Allah ﷺ and said: `O Messenger of Allah, I have a lot of wealth, I have a family, children, and the refinements of city life, so tell me how I should spend and what I should do.' The Messenger of Allah ﷺ said:
«تُخْرِجُ الزَّكَاةَ مِنْ مَالِكَ إِنْ كَانَ، فَإِنَّهَا طُهْرَةٌ تُطَهِّرُكَ، وَتَصِلُ أَقْرِبَاءَكَ، وَتَعْرِفُ حَقَّ السَّائِلِ وَالْجَارِ وَالْمِسْكِين»
(Pay the Zakah on your wealth if any is due, for it is purification that will make you pure, maintain your ties of kinship, pay attention to the rights of beggars, neighbors and the poor.) He said: `O Messenger of Allah, make it less for me.' He recited:
وَءَاتِ ذَا الْقُرْبَى حَقَّهُ وَالْمِسْكِينَ وَابْنَ السَّبِيلِ وَلاَ تُبَذِّرْ تَبْذِيرًا
(And give to the kinsman his due, and to the Miskin (poor) and to the wayfarer. But spend not wastefully in the manner of a spendthrift.) The man said, `That is enough for me, O Messenger of Allah. If I pay Zakah to your messenger, will I be absolved of that duty before Allah and His Messenger' The Messenger of Allah ﷺ said:
«نَعَمْ، إِذَا أَدَّيْتَهَا إِلَى رَسُولِي فَقَدْ بَرِئْتَ مِنْهَا وَلَكَ أَجْرُهَا، وَإِثْمُهَا عَلَى مَنْ بَدَّلَهَا»
(Yes, if you give it to my messenger, you will have fulfilled it, and you will have the reward for it, and the sin is on the one who changes it.)"
إِنَّ الْمُبَذرِينَ كَانُواْ إِخْوَنَ الشَّيَـطِينِ
(Verily, the spendthrifts are brothers of the Shayatin,) meaning, they are their brothers in extravagance, foolishness, failing to obey Allah and committing sin. Allah said:
وَكَانَ الشَّيْطَـنُ لِرَبِّهِ كَفُورًا
(and the Shaytan is ever ungrateful to his Lord.) meaning, he is an ingrate, because he denied the blessings of Allah and did not obey Him, turning instead to disobedience and rebellion.
وَإِمَّا تُعْرِضَنَّ عَنْهُمُ ابْتِغَآءَ رَحْمَةٍ مِّن رَّبِّكَ
(And if you turn away from them and you are awaiting a mercy from your Lord) `If your relatives and those to whom We have commanded you to give, ask you for something, and you do not have anything, and you turn away from them because you have nothing to give,
فَقُل لَّهُمْ قَوْلاً مَّيْسُورًا
(then, speak unto them a soft, kind word.) meaning, with a promise. This was the opinion of Mujahid, `Ikrimah, Sa`id bin Jubayr, Al-Hasan, Qatadah and others.
Sesungguhnya orang-orang yang menggunakan harta mereka dalam kemaksiatan dan orang-orang yang menghambur-hamburkannya secara boros adalah saudara-saudara setan, mereka menaati segala apa yang diperintahkan para setan tersebut berupa sikap boros dan menghambur-hamburkan harta, padahal setan itu sangat ingkar kepada Tuhannya; ia tidak beramal kecuali dengan amalan maksiat dan tidak pula memerintahkan kecuali dengan perintah yang mengundang kemurkaan Tuhannya.
Oni koji dijele svoje imetke u zabranjene svrhe ili daju više nego što mogu podnijeti, slični su šejtanima, jer im se pokoravaju. A šejtanova osobina je da poriče Allahove blagodati i samo na ono što Allah mrzi navodi.
Los que derrochan su riqueza en lo pecaminoso y los derrochadores son hermanos de los demonios, siguen sus instrucciones para ser derrochadores y extravagantes. El demonio fue ingrato con su Señor, solo hace cosas que son pecaminosas y solo ordena aquello que desagrada a su Señor.
Those who spend their wealth in sin and those who are wasteful in their spending are the brothers of the devils, they follow their instructions of being wasteful and extravagant Satan is ever ungrateful towards His Lord, and he only does things that are sinful and only instructs that which displeases His Lord.
Şüphesiz mallarını masiyet yollarında harcayanlar ve infakta israf edenler, şeytanların kardeşleridirler. Şeytanların israf ve savurganlık yapmaları için onlara olan emirlerine itaat ederler. Şeytan ise Rabbine karşı çok nankördür. Ancak içinde isyan ve günah olan şeyi yapar ve Rabbini öfkelendirip gazaplandıran şeyi emreder.
En effet, ceux qui dépensent ce qu’ils possèdent pour désobéir à Allah et gaspillent leurs biens inutilement sont les frères des démons auxquels ils obéissent lorsqu’ils leur commandent de gaspiller et de dilapider leurs biens. Satan est en effet très ingrat envers son Seigneur, puisqu’il n’œuvre que pour désobéir à Allah et n’ordonne que ce qui provoque Son courroux.
The prohibition of spending wastefully (tabdhir)
The Qur'an expresses the sense of spending wastefully through two words: (1) Tabdhir (تَبذیر), translated as 'squandering recklessly.' (2) Israf (اِسرِاف): extravagance. The prohibition of tabdhir is already clear in verse 26 here. The prohibition of israf has its proof in the verse of Surah al-A` raf: وَلَا تُسْرِفُوا (and do not be extravagant - 7:31). Some commentators say that both words are synonymous. Any spending in sin or disobedience or a wrong occasion or place is called tabdhir and israf. There are others who refine it by saying that tabdhir is spending in sin or on some totally unsuitable occasion or place, while israf is spending beyond the level of need on an occasion where it is permissible to spend. Therefore, tabdhir is emphatically worse than israf. Al-Mubadhdhirin (the squanderers) were called brothers to Shaitan and his cohorts.
Of the early Tafsir authorities, Mujahid has said: If someone spends everything he has for the sake of what is haqq, (incumbent), it is no tabdhir (squandering recklessly) - and should he spend even one mudd (1/2 kilo) for what is false (non-incumbent), then it is tabdhir. Sayyidna ` Abdullh ibn Masud ؓ said: Spending out of place in what one has not been obligated with is tabdhir. (Mazhari) Imam Malik said: Tabdhir is that one acquires wealth and property, lawfully and cleanly, as he has been obligated to do, but spends it off in ways counter to it - and this is also given the name of israf (extravagance), which is Haram (unlawful).
Imam al-Qurtubi (رح) said: As for things unlawful and impermissible, spending even one dirham for these is tabdhir. And spending limitlessly to fulfill permissible and allowed desires - which exposes one to the danger of becoming a needy beggar in the future - is also included under tabdhir. Yes, if someone keeps his real capital holdings in tact and goes on to spend its profit liberally to fulfill his permissible desires, then, that is not included under tabdhir. (AI-Qurtubi, v. 10, p. 248)
In verità, coloro che spendono i loro beni nei peccati, e coloro che li sperperano, facendo ciò sono compagni dei demoni: Obbediscono ai loro ordini di sperperare, e Satana è rinnegatore del suo Dio, non commette altro che cose peccaminose, e non ordina altro che ciò che il suo Dio ripudia.
Quả thật, những kẻ chi dùng của cải và tài sản của chúng vào những điều trái lệnh và tội lỗi cũng như những kẻ chi dùng một cách hoang phí là anh em của những tên Shaytan. Chúng đã nghe theo sự xúi bẩy của những tên Shaytan đó trong việc hoang phí và tội lỗi, và quả thật những tên Shaytan thường luôn bội ơn Thượng Đế của chúng, chúng thường chỉ làm điều trái lệnh Ngài và chúng thường lôi kéo đến với điều làm Thượng Đế của chúng phẫn nộ.
Tunay na ang mga tagapaggugol ng mga yaman nila sa mga pagsuway at ang mga tagapag-aksaya sa paggugol ay laging mga kapatid ng demonyo. Tumatalima sila sa mga iyon sa ipinag-uutos ng mga iyon sa kanila na pagwawaldas at pag-aaksaya. Ang demonyo sa Panginoon niya ay laging mapagtangging magpasalamat sapagkat hindi gumagawa iyon kundi ng anumang may pagsuway at hindi nag-uutos iyon kundi ng anumang ikinaiinis ng Panginoon niyon.
Và nếu ngươi không cho những người này bởi vì ngươi không có những thứ để cho họ và ngươi cũng đang cần Allah ban cho ngươi những thứ đó từ nguồn bổng lộc của Ngài thì ngươi hãy nói với họ bằng lời lẽ nhẹ nhàng và tốt đẹp chẳng hạn như ngươi cầu nguyện cho họ được rộng rãi bổng lộc hoặc ngươi hứa sẽ chia sẻ với họ nếu Allah ban cho ngươi bộng lộc.
Kung tumanggi ka sa pagbibigay sa mga ito dahil sa kawalan ng pagkakaroon ng maibibigay sa kanila habang naghihintay ng anumang bubuksan ni Allāh sa iyo na panustos ay magsabi ka sa kanila ng isang pananalitang malumanay at magaan, tulad ng manalangin ka para sa kanila ng kasaganahan sa panustos o mangako ka sa kanila na magbigay kung tutustusan ka ni Allāh ng isang yaman.
E se ti astieni dall'elargire a costoro perché non hai nulla da dare, in attesa che Allāh ti apra le vie del sostentamento, di' loro parole buone, oppure prometti loro di concedere loro qualcosa non appena Allāh ti provveda sostentamento.
Apabila engkau enggan untuk memberi mereka -dikarenakan tidak ada harta yang dapat engkau berikan- sembari menanti adanya rezeki dari Allah, maka cukuplah bagimu untuk mengucapkan kata-kata yang lembut lagi santun kepada mereka, misalnya; engkau mendoakan agar rezeki mereka dilapangkan, atau menjanjikan mereka suatu pemberian bila Allah memberimu harta.
Ako neko od tebe zatraži a ti nemaš ništa da mu daš, i sām očekujući da te Allah opskrbi imetkom, onda mu barem kaži nešto lijepo i plemenito. Možeš npr. zamoliti Allaha da mu da ono što je potrebno ili možeš obećati da ćeš mu pomoći kad to budeš mogao.
Pero si te abstienes de dar a estas personas, debido a que no tienes nada que darles, mientras esperas que Al-lah te bendiga con sustento, entonces excúsate con palabras amables y educadas, como rogar para que obtengan un sustento abundante o prometer darles en el futuro, si Al-lah te otorga riqueza.
Si tu ne fais pas l’aumône à ces gens car tu n’as rien à leur donner et que tu attends ce qu’Allah t’accordera comme subsistance, prononce à leur encontre des paroles douces et chaleureuses, comme invoquer en leur faveur une subsistance étendue ou leur promettre de leur donner plus tard si Allah te fais entrer en possession de quelque richesse.
Henüz Allah'ın sana vereceği rızkı beklemekteysen ve şayet onlara verecek bir şeye sahip değilsen, en azından bu durumda onlara yumuşak söz söyle. Onların rızıklarının genişlemesi için dua et. Yahut, yüce Allah'tan sana bir nimet gelmesi halinde, onlara vereceğine dair vaatte bulun.
Commentary
What an unusual moral training is being given here in this verse through the Holy Prophet ﷺ to the entire Muslim community! It is being said to them: If people needing help come to you and you have nothing to give to them, and for that reason you are compelled to turn away from them, even then, this act of turning away or excusing yourself should not be with an air of indifference, or with an attitude that could be insulting for the addressee. In fact, this turning away or seeking of excuse should be coupled with an expression of your inability or constraint.
Regarding the background of the revelation of this verse, a report from Sayyidna Ibn Zaid ؓ says that some people used to ask for financial help from the Holy Prophet ﷺ and he knew what would be given to them would be spent in the spreading of disorder. Therefore, he refused to give it to them, for this refusal was a device to stop them from indulging in disorder. Thereupon, this verse was revealed. (Qurtubi)
In the Musnad of Said ibn Mansur, it has been mentioned on the authority of Sayyidna Saba' ibn Hakam ؓ that the Holy Prophet ﷺ had received some supply of cloth. He distributed it over those deserving. After that came some others when the supply was finished and he had nothing to give. It was about the later that this verse was revealed.
A man has a right to spend on himself whatever he earns by his own hard work. However, the Islamic law lays down that he should avoid the habits of a spendthrift; he should spend his wealth on actual necessities and not on vanity or display. Secondly, everyone must realize that others have a right to his earnings—be they relatives, neighbours, travellers or needy persons. If one is to spend one’s wealth according to the will and pleasure of God, one must first of all economize by refraining from pointless spending. Indeed, extravagance is a weapon used by Satan to induce one to neglect one’s duties towards the poor and needy.
But if you refrain from giving these people, due to not having anything to give them, while waiting for Allah to bless you with provision, then say to them gentle and polite words such as praying for them to have abundant provision or promising to give them if Allah grants you wealth.
Janganlah menahan tanganmu dari memberi harta dan jangan melampaui batas dalam memberi, nanti engkau akan dicela oleh manusia lantaran kekikiranmu bila enggan memberi, juga nanti engkau akan menyesal dan berhenti dari memberi lantaran habisnya hartamu yang engkau berikan secara berlebihan karena tidak ada lagi yang dapat engkau berikan setelahnya.
Ne t’abstiens pas de dépenser ni ne gaspille. On te réprouvera pour ton avarice dans le premier cas et dans le second, en gaspillant tu dilapiderais tout et te retrouverais incapable de dépenser quoi que ce soit par la suite.
Nemoj biti škrt, a nemoj ni rasipati! Ljudi će ti prigovoriti ako budeš škrtica; budeš li rasipnik, nestat će tvog imetka, te nećeš imati šta udijeliti.
Elini infak etmemesi için tutup,alı koyma. Elini büsbütün açıp infakta israf etme, yoksa kınananlardan olursun. İsraf ettiğinden dolayı infak edemez duruma gelirsin. Harcayacak bir şey bulamadığında elini infak etmemesi için tutarsan cimriliğinden dolayı insanlar seni kınarlar/ayıplarlar.
No seas avaro ni derrochador al gastar. Si lo haces, serás acusado entre la gente por tu avaricia o te verás empobrecido debido a que gastas de forma extravagante.
Do not withhold your hand from spending, and do not be wasteful when spending, if you do, you will be blameful amongst the people for your miserliness, or you will become uable to spend due to your extravagant expenditure.
Moderation in Spending
Allah enjoins moderation in living. He condemns miserliness and forbids extravagance.
وَلاَ تَجْعَلْ يَدَكَ مَغْلُولَةً إِلَى عُنُقِكَ
(And let not your hand be tied (like a miser) to your neck,) this means, do not be miserly and stingy, never giving anything to anyone, as the Jews - may the curses of Allah be upon them - said, "Allah's Hand is tied up (i.e., He does not give and spend of His bounty)". They attributed miserliness to Him, Exalted and Sanctified be the Most Generous Bestower!
وَلاَ تَبْسُطْهَا كُلَّ الْبَسْطِ
(nor overextend it (like a spendthrift)) means, nor be extravagant in spending and giving more than you can afford, or paying more than you earn, lest you become blameworthy and find yourself in severe poverty. If you are a miser, people will blame you and condemn you, and no longer rely on you. When you spend more than you can afford, you will find yourself without anything to spend, so you will be worn out, like an animal that cannot walk, so it becomes weak and incapable. It is described as worn out, which is similar in meaning to exhausted. As Allah says:
الَّذِى خَلَقَ سَبْعَ سَمَـوَتٍ طِبَاقًا مَّا تَرَى فِى خَلْقِ الرَّحْمَـنِ مِن تَفَـوُتٍ فَارْجِعِ الْبَصَرَ هَلْ تَرَى مِن فُطُورٍ - ثُمَّ اْرجِعِ البَصَرَ كَرَّتَيْنِ يَنقَلِبْ إِلَيْكَ البَصَرُ خَاسِئًا وَهُوَ حَسِيرٌ
(Then look again: "Can you see any rifts" Then look again and yet again, your sight will return to you in a state of humiliation and worn out. ) (67:3-4) meaning, unable to see any faults. Similarly, Ibn `Abbas, Al-Hasan, Qatadah, Ibn Jurayj, Ibn Zayd and others understood this Ayah as miserliness and extravagance. It was reported in the Two Sahihs from the Hadith of Abu Az-Zinad from Al-A`raj that Abu Hurayrah heard the Messenger of Allah ﷺ say:
«مَثَلُ الْبَخِيلِ وَالْمُنْفِقِ كَمَثَلِ رَجُلَيْنِ عَلَيْهِمَا جُبَّتَانِ مِنْ حَدِيدٍ مِنْ ثُدِيِّهِمَا إِلَى تَرَاقِيهِمَا، فَأَمَّا الْمُنْفِقُ فَلَا يُنْفِقُ إِلَّا سَبَغَتْ أَوْ وَفَرَتْ عَلَى جِلْدِهِ حَتَّى تُخْفِيَ بَنَانَهُ وَتَعْفُوَ أَثَرَهُ، وَأَمَّا الْبَخِيلُ فَلَا يُرِيدُ أَنْ يُنْفِقَ شَيْئًا إِلَّا لَزِقَتْ كُلُّ حَلْقَةٍ مِنْهَا مَكَانَهَا، فَهُوَ يُوَسِّعُهَا فَلَا تَتَّسِع»
(The parable of the miser and the almsgiver is that of two persons wearing iron cloaks from their chests to their collar-bones. When the almsgiver gives in charity, the cloak becomes spacious until it covers his whole body to such an extent that it hides his fingertips and covers his tracks (obliterates his tracks - or, his sins will be forgiven). And when the miser wants to spend, it (the iron cloak) sticks and (its) every ring gets stuck to its place, and he tries to widen it, but it does not become wide.) This version was recorded by Al-Bukhari in the Book of Zakah. In the Two Sahihs it is recorded that Mu`awiyah bin Abi Muzarrid narrated from Sa`id bin Yasar that Abu Hurayrah said: "The Messenger of Allah ﷺ said:
«مَا مِنْ يَوْمٍ يُصْبِحُ الْعِبَادُ فِيهِ إِلَّا وَمَلَكَانِ يَنْزِلَانِ مِنَ السَّمَاءِ يَقُولُ أَحَدُهُمَا:اللَّهُمَّ أَعْطِ مُنْفِقًا خَلَفًا، وَيَقُولُ الْآخَرُ: اللَّهُمَّ أَعْطِ مُمْسِكًا تَلَفًا»
(There is no day when a person wakes up but two angels come down from heaven. One of them says, `O Allah, compensate the one who gives (in charity),' and the other one says, `O Allah, destroy the one who withholds.')" Muslim recorded from Abu Hurayrah that the Prophet said:
«مَا نَقَصَ مَالٌ مِنْ صَدَقَةٍ، وَمَا زَادَ اللهُ عَبْدًا أَنْفَقَ إِلَّا عِزًّا، وَمَنْ تَوَاضَعَ للهِ رَفَعَهُ الله»
(Wealth never decreases because of Sadaqah (charity). Allah never increases a servant who gives in charity except in honor, and whoever is humble for the sake of Allah, Allah will raise him in status.) According to a Hadith narrated by Abu Kathir from `Abdullah bin `Amr, who attributed it to the Prophet :
«إِيَّاكُمْ وَالشُّحَّ فَإِنَّهُ أَهْلَكَ مَنْ كَانَ قَبْلَكُمْ، أَمَرَهُمْ بِالْبُخْلِ فَبَخِلُوا، وَأَمَرَهُمْ بِالْقَطِيعَةِ فَقَطَعُوا، وَأَمَرَهُمْ بِالْفُجُورِ فَفَجَرُوا»
(Beware of stinginess for it destroyed the people who came before you. It commanded them to be miserly, so they were miserly; and it commanded them to cut the ties of kinship, so they cut them; and it commanded them to commit immoral actions, so they did so.)
إِنَّ رَبَّكَ يَبْسُطُ الرِّزْقَ لِمَن يَشَآءُ وَيَقْدِرُ
(Truly, your Lord expands the provision for whom He wills and straitens (for whom He wills).) This Ayah is telling us that Allah is the One Who provides or withholds, the Bestower Who is running the affairs of His creation as He wills. He makes rich whomever He wills, and He makes poor whomever He wills, by the wisdom that is His. He said: /
إِنَّهُ كَانَ بِعِبَادِهِ خَبِيرًا بَصِيرًا
(Verily, He is Ever All-Knower, All-Seer of His servants.) meaning, He knows and sees who deserves to be rich and who deserves to be poor. In some cases, richness may be decreed so that a person gets carried away, leading to his own doom. In other cases, poverty may be a punishment. We seek refuge with Allah from both.
Huwag kang magpigil sa kamay mo sa paggugol at huwag kang mag-aksaya sa paggugol para ikaw ay maging isang sinisising sinisisi ng mga tao dahil sa karamutan mo kung nagpigil ka ng kamay mo sa paggugol, at isang naputol sa paggugol dahil sa pag-aaksaya mo sapagkat hindi ka nakatagpo ng gugugulin mo.
Commentary
The instruction for moderation in spending
In this verse, the Holy Prophet ﷺ is the direct addressee while the entire Muslim ummah is being addressed through him. The purpose is to teach a just and moderate course in spending which does not prevent one from helping others nor does it end up in a lot of trouble for him. There is an event in the background of the revelation of this verse. Ibn Marduwayh has reported it on the authority of Sayyidna ` Abdullah ibn Mas’ ud ؓ and al-Baghawi, on the authority of Sayyidna Jabir. According to this report, a boy came to the Holy Prophet ﷺ and said, "My mother asks of you a shirt." At that time, the Holy Prophet ﷺ had no shirt except the one that was on his blessed body. He told the boy, "Come some other time when we have enough means to respond to what your mother is asking for." The boy went back home, and returned and said, "My mother says that you kindly give her the very shirt you have on your blessed body." Hearing this, the Holy Prophet ﷺ took the shirt off and let him have it. His body was left bare. Came the time for Salah. Sayyidna Bilal ؓ called the Adhan. But, when he did not come out as usual, people were worried. When some of them went in, they saw that he was sitting bare-bodied without the shirt. Thereupon, this verse was revealed.
E non trattenerti nell'elargire, e non esagerare, così che la gente ti rimproveri a causa della tua avarizia, se trattieni, e per aver speso eccessivamente, se esageri, e non possa più elargire nulla a causa del tuo sperpero.
Ngươi chớ trói chặt tay của ngươi vào cổ của mình vì không muốn chi ra một cách keo kiệt và ngươi cũng chớ giăng tay của ngươi ra quá mức trong việc chi dùng tài sản và của cải như một kẻ hoang phí; bởi lẽ biết đâu ngươi bị người đời chê bai vì sự keo kiệt của ngươi hoặc biết đâu ngươi sẽ trở nên nghèo khổ do sự hoang phí của ngươi.
Tunay na ang Panginoon mo ay nagpapaluwang ng panustos sa sinumang niloloob Niya at nagpapasikip nito sa sinumang niloloob niya dahil sa isang kasanhiang malalim. Tunay na Siya sa mga lingkod Niya ay laging Mapagbatid, Nakakikita: walang nakakukubli sa Kanya mula sa kanila na anuman, saka nagtutuon ng utos Niya sa kanila ayon sa niloloob Niya.
In verità, il tuo Dio estende il sostentamento a chi vuole, e lo riduce a chi vuole per Sua grande Saggezza; in verità, Egli è Ben Informato, Vigilante nei confronti dei Suoi sudditi, nulla Gli è nascosto. Egli esegue il Suo ordine nei loro confronti come vuole.
Quả thật, Thượng Đế của ngươi muốn ban sự rộng rãi về bổng lộc cho ai tùy ý Ngài và muốn hạn chế bổng lộc cho ai cũng tùy ý Ngài, tất cả đều nói lên sự anh minh và hiểu biết của Ngài. Quả thật, Ngài là Đấng Thông Toàn về các bề tôi của Ngài, không có bất cứ thứ gì có thể che giấu được Ngài, và Ngài muốn định đoạt sự việc như thế nào là tùy ý Ngài.
Rabbin şüphesiz kesin bir hikmetten dolayı dilediği kimsenin rızkını genişletir ve dilediği kimsenin de daraltır. Şüphesiz O, kullarını hakkıyla bilendir; onları görendir. Onların hiçbir şeyi kendisine gizli kalmaz. Onlar için emrini istediği gibi sarf eder.
Tu Señor concede el sustento a quien quiere, y se lo restringe a quien quiere, basado en una sabiduría profunda. Él conoce plenamente y ve a Sus siervos. Nada de ellos está oculto de Él, y dispone de Sus asuntos como Él quiere.
Islam favours moderation in all matters. According to Islam, the middle way, i.e. avoidance of extremes, is the best way. ‘The best of matters is their moderation.’ The same advice has been given in respect of expenditure. Man should not be so niggardly as to degrade himself in the eyes of others, but neither should he spend so much as to leave himself with nothing. It has been recorded in the traditions of the Prophet Muhammad, that one who adopts the way of moderation will not be a pauper. Lack of moderation with regard to wealth generally develops in a man because he loses sight of the fact that the Giver is God. It is He Who in His wisdom gives less to one and more to another. God’s dictum on this subject has been recorded in a divinely inspired tradition (hadith qudsi) of the Prophet Muhammad, ‘There are some among My servants for whom poverty is better, that is, too much of wealth will lead them astray. If I were to make them wealthy, their faith would suffer. And there are some among My servants for whom being wealthy is better. If I were to make them paupers, their faith would suffer.’
Spending in the way of Allah so liberally as would throw one in trouble: The pros and cons of it
The verse, given the outer view, seems to prohibit the kind of spending following which the spender himself ends up becoming poor and needy, a prey of all sorts of hardships and anxieties. Tafsir authority, al-Qurtubi has said that this injunction covers the general condition of Muslims who would, after such spending, find the resulting hardships distressing and the whole thing would make them contrite over past give-outs and grieve about it. The word: مَّحْسُورًا (mahsura: empty-handed - 29) of the Holy Qur'an provides a hint in this direction. (As in Tafsir Mazhari) As for the people of high determination, who would not be emotionally disturbed by hardships that may come later and would still go on fulfilling rights of those who hold such rights, this restriction does not apply to them. This is the reason that it was the customary practice of the Holy Prophet ﷺ that he would not store anything for tomorrow.
What came today was spent out today. And there were occasions when he would remain hungry reaching the outer limits of having to tie a piece of rock against his stomach (to simulate the weight of food). Then there were many among the noble Sahabah who had spent their entire wealth and property in the way of Allah during the blessed period of the Holy Prophet ﷺ who did not categorically prohibit it nor did he blame them for it. This tells us that the prohibition contained in this verse is for those who cannot brave the hardships of poverty and hunger and they would start to rue after spending that they would have been better off if they had not spent in the way of Allah. If so, this attitude would nullify the good they had done in the past. Hence, the prohibition.
Poorly managed spending is prohibited
And the main thing in the verse is that it prohibits spending haphazardly in the sense that one would ignore what may happen in the near future and spend on the spot. The result is that comes tomorrow, other needy people show up or one is required to take care of a major religious exigency and he would, then, be in no position to help out. (Qurtubi) Or, he may be rendered equally incapable of fulfilling the rights of his family, something he is duty-bound to fulfill. (Mazhari) Explaining the words: مَلُومًا مَّحْسُورًا (reproached, empty-handed - 29), Tafsir Mazhari says that the first word: مَلُوم (malum) relates to the first condition, that is, miserliness - meaning if he were to hold back on giving out of miserliness, people would reproach him.' And the word: مَّحْسُورًا (mahsura) relates to some condition other than this - meaning that one should not exaggerate in spending to the extent that he himself becomes a pauper. If so, he will turn empty-handed, defeated and rueful.
Uzvišeni Allah obilno daje nekim Svojim robovima, dok drugima dā vrlo malo, shodno Svom savršenom znanju i mudrosti. Allah dobro poznaje tajne i On najbolje zna za koga je dobro da bude bogat, a za koga je bolje da bude siromašan.
Your Lord expands the provision for whoever He wills, and restricts it for whoever He wills based on far-reaching wisdom. He is fully aware and observant of His servants. Nothing of theirs is hidden from Him, and He disposes of His matter with respect to them however He wills.
Ton Seigneur accorde une large subsistance à qui il veut et restreint la subsistance à qui Il veut pour une raison suprême. En effet, Il connaît le mieux Ses serviteurs et les voit parfaitement, ce qui l’amène à décider les concernant comme Il l’entend.
Sungguh, Tuhanmu melapangkan rezeki bagi siapa saja yang Dia kehendaki, dan menyempitkannya bagi siapa saja yang Dia kehendaki untuk suatu hikmah yang besar. Sungguh Dia Maha Mengetahui lagi Melihat hamba-hamba-Nya, tidak ada satu urusan mereka yang tersembunyi dari-Nya, sehingga Dia bisa menentukan apa saja terhadap urusan mereka sekehendak-Nya.
Ne ubijajte svoju djecu bojeći se siromaštva zbog trošenja na njih. Mi ćemo vas opskrbiti. Ubijanje djece veliki je zločin i strašan grijeh, jer oni su bezgriješni i nedužni.
Janganlah kalian membunuh anak-anak kalian lantaran takut miskin jika menafkahi mereka sebab Kamilah yang bertanggungjawab memberi rezeki pada mereka, dan juga pada kalian. Sesungguhnya membunuh mereka merupakan suatu dosa besar karena mereka tak berdosa dan tidak pula ada alasan yang mengharuskan pembunuhan itu.
No maten a sus hijos por temor a la pobreza en el futuro. Yo me encargo del cuidado de ellos, y de ustedes también. Matarlos es un gran pecado, ya que no han hecho nada malo y no hay razón para que sean asesinados.
It was the Lord who created all living creatures and it was He who made provision for their sustenance. In view of this, man’s action in killing anyone on the pretext of a lack of the means to survive amounts to committing a totally unjustifiable act. When God Himself undertakes the sustenance of all His creatures, nobody has the right to kill anybody for fear that another’s continuing to exist will reduce his own chances of survival. ‘It is We who provide (sustenance) for them, and for you.’ Through these words the thinking of man is directed towards construction rather than destruction. It is worth considering that if human beings at present can earn their livelihood, it is by their utilizing the productive resources provided by God. This will hold good for future generations also.
"Dan janganlah kamu membunuh anak-anakmu karena takut kemiskinan. Kamilah yang akan memberi rizki kepada mereka dan juga kepadamu. Sesungguhnya membunuh mereka adalah suatu dosa yang besar." (Al-Isra`: 31).
(31) Ini adalah bentuk kasih sayang Allah terhadap hamba-Nya, lantaran Dia lebih sayang kepada mereka dibandingkan dua orang tua mereka. Oleh sebab itu, Dia melarang orang tua untuk membunuh anak-anak mereka (hanya) karena takut kemiskinan. Allah-lah yang menanggung rizki mereka semua. Allah mengabar-kan bahwasanya ﴾ قَتۡلَهُمۡ كَانَ خِطۡـٔٗا كَبِيرٗا ﴿ "membunuh mereka adalah suatu dosa yang besar," maksudnya termasuk dosa-dosa yang paling besar, dikarenakan telah sirnanya rasa kasih sayang dari hati, kedurhakaan yang besar, serta kenekatan membunuh anak yang belum pernah berbuat dosa dan tidak pernah bermaksiat.
31- Evlatlarınızı fakirlik korkusu ile öldürmeyin. Çünkü sizin de onların da rızkını biz veririz. Onları öldürmek, gerçekten büyük bir günahtır.
31. Bu, Yüce Allah’ın kullarına rahmetinin bir tecellisidir. Çünkü O, kullarına kendi anne-babalarından daha merhametlidir. Bu sebepten anne-babaya, fakirlik ve rızıklarını temin edememe korkusu ile çocuklarını öldürmeyi yasaklamış ve herkesin rızkını vermeyi kendisi üzerine almıştır. Onları öldürmenin de “gerçekten büyük bir günah” olduğunu haber vermiştir. Yani bu, kalpten merhametin silindiğini gösterdiği ve büyük bir isyan olduğu için, ayrıca herhangi bir suç ve günahı olmayan çocukları öldürme gibi büyük bir haksızlık olduğu için günahların en büyüklerindendir.
Gelecekte onlara yapacağınız harcamadan dolayı fakirlik korkusuyla çocuklarınızı öldürmeyiniz. Biz onların da sizin de rızkınızı üstlendik. Şüphesiz onların öldürülmesi büyük günahtır. Çünkü öldürülmelerini gerektiren ne bir günahları ve ne de herhangi bir sebep vardır.
Ne tuez pas vos progénitures de crainte que les dépenses liées à leur éducation vous fassent devenir pauvre dans le futur. Nous Nous chargeons en effet de pourvoir à vos besoins. Tuer ses enfants est un péché très grave puisqu’ils ne commettent rien qui justifie de les tuer.
Do not kill your children for fear of poverty in the future if you spend on them. I take charge of providing for them, and for you too. Killing them is a major sin, as they have done nothing wrong and there is no reason requiring them to be killed.
Prohibition of killing Children
This Ayah indicates that Allah is more compassionate towards His servants than a father to his child, because He forbids killing children just as He enjoins parents to take care of their children in matters of inheritance. The people of Jahiliyyah would not allow their daughters to inherit from them, and some would even kill their daughters lest they make them more poor. Allah forbade that and said:
وَلاَ تَقْتُلُواْ أَوْلادَكُمْ خَشْيَةَ إِمْلَـقٍ
(And kill not your children for fear of poverty.) meaning, lest they may make you poor in the future. This is why Allah mentions the children's provision first:
نَّحْنُ نَرْزُقُكُمْ وَإِيَّاهُمْ
(We shall provide for them as well as for you.) In Surat Al-An`am, Allah says:
وَلاَ تَقْتُلُواْ أَوْلَـدَكُمْ مِّنْ إمْلَـقٍ
(kill not your children because of poverty.) 6:151
نَّحْنُ نَرْزُقُهُمْ وَإِيَّاكُم
(We provide sustenance for you and for them) 6:151 and,
إنَّ قَتْلَهُمْ كَانَ خِطْئًا كَبِيرًا
(Surely, the killing of them is a great sin.) means, a major sin. In Two Sahihs it is recorded that `Abdullah bin Mas`ud said: "I said, `O Messenger of Allah, which sin is the worst' He said,
«أَنْ تَجْعَلَ لِلّهِ نِدًّا وَهُوَ خَلَقَكَ . قُلْتُ: ثُمَّ أَيٌّ؟ قَالَ: أَنْ تَقْتُلَ وَلَدَكَ خَشْيَةَ أَنْ يَطْعَمَ مَعَكَ . قُلْتُ: ثُمَّ أَيٌّ؟ قَالَ: أَنْ تُزَانِيَ بِحَلِيلَةِ جَارِك»
(To appoint rivals of Allah when He has created you.) I asked, `Then what' He said, (To kill your child lest he should eat with you.) I asked, `Then what' He said, (To commit adultery with your neighbor's wife.)"
E non uccidete i vostri figli per timore dell'eventuale povertà nel caso spendiate per loro; Noi ci facciamo carico del loro sostentamento e ci facciamo carico, inoltre, del vostro sostentamento. Se li uccideste sarebbe un grande peccato: In verità, loro non hanno alcuna colpa per meritare di essere uccisi.
Và các ngươi chớ giết con cái của các ngươi vì sợ cái nghèo ở tương lai bởi lẽ chính TA (Allah) là Đấng cung dưỡng con cái của các ngươi và cả bản thân các ngươi nữa. Nếu các ngươi giết con cái của các ngươi thì đó là một đại trọng tội bởi chúng không có tội tình gì để các ngươi giết chúng.
Huwag kayong pumatay ng mga anak ninyo dala ng isang pangamba sa karalitaan sa hinaharap kapag gumugol kayo sa kanila. Kami ay naggagarantiya sa pagtutustos sa kanila at naggagarantiya sa pagtutustos sa inyo mismo. Tunay na ang pagpatay sa kanila ay laging isang kasalanang malaki yayamang walang pagkakasala para sa kanila at walang dahilang humihiling ng pag-oobliga sa pagpatay sa kanila.
Commentary
Previous verses carried a series of instructions regarding human rights. The sixth injunction appearing here is to correct a cruel custom prevailing among the people of Arabs of Jahiliyyah. During that period of time, some people used to kill their children, particularly daughters, at birth in fear of having to face the expenses on their maintenance. In the verse cited above, Allah Ta` ala has admonished them for their ignorance in assuming the responsibility of providing sustenance - who are you to do that?' This is the exclusive domain of Allah Ta’ ala. He is the One who gives you your sustenance. Now, He who gives it to you shall be the One who would give it to them as well. Why then, do you have to take the onus of killing children on yourselves because of this concern? In fact, by making the children precede as recipients of sustenance at this place, Allah Ta` ala has subtly indicated that He shall give to the children first, then give it to the parents. It really means that Allah Ta’ ala, when He sees His servant supporting his family or helping others poor and weak, He gives him liberally in proportion to enable him to meet his needs as well as help others. In a Hadith, the Holy Prophet ﷺ has been reported to have said, اِنَّمَا تُنصِرُونَ وَ تُرزَقُونَ بضُعفَایٔکُم which means: 'It is because of the poor and weak among you that you are provided by Allah with your sustenance.' This tells us that parents who support their family get, whatever they do, for the sake of weak women and children alone.
Ruling
This statement of the Qur'an also sheds light on an issue which holds the modern world in its grip. Its movers and shakers are so scared of what they call 'population explosion' that they are frantically promoting birth control and planned parent-hood. This is also based on the same false assumption that they are the ones responsible for sustenance. May be, this approach is not a sin equal in gravity to that of the killing of children, but there is no doubt about its being blameworthy.
Commentary
The seventh injunction given here relates to the forbiddance of zina (fornication, adultery). Given here are two reasons as to why it has been forbidden: (1) This is a shame, gross and immodest. Whoever is denuded of modesty is denuded of human nobility itself and is rendered incapable of distinguishing the good from the bad. This is more succinctly said in a Hadith:
اِذَا فَاتَک الحیاء فافعل ماشٔت
When goes your sense of shame (that could become a barrier against evil), so then, you will do what you will.
Therefore, the Holy Prophet ﷺ has declared sense of shame (haya' ) as a division of faith ('Iman): وَالحیاء شعبۃ من الایمان (al-Bukhari) (2) It generates limitless social disorder the consequences of which sometimes destroy whole groups of people. In our day all sorts of crimes have in-creased. If investigated, the reason behind a lot of them would turn out to be some man or woman who did it. Though, this crime is not directly related to the rights of the servants of Allah but it may have been mentioned here as part of other rights taken up at this place for the reason that this crime is contagious. It brings other crimes along which disturb the rights of the servants of Allah through loss of lives and properties. Therefore, Islam has declared this crime to be more serious than any other crime. Then, it has also fixed its punishment as the harshest of all crimes because this one is a carrier of hundreds of these.
It appears in Hadith that the Holy Prophet ﷺ said, "The heavens and the earth, the seven of them each, curse the married person who commits adultery. And the strong stench which spreads out from the private parts of such people will embarrass even the people condemned to Hell and thus there in Hell they will be suffering from the punishment of fire and disgrace both." (Reported by al-Bazzar on the authority of Sayyidna Buraidah - Mazhari) In another Hadith from Sayyidna Abu Hurairah ؓ it has been reported that the Holy Prophet ﷺ said, "A fornicator when fornicating is not a believer. A thief when stealing is not a believer. And a drunkard while drinking is not a believer." This Hadith is there in al-Bukhari and Muslim. Its explanation, as it appears in the report of Abu Dawud, says: At the time those committing such crimes are practically involved in it, 'Iman (faith) leaves their heart and comes out, and when they turn away from it, 'Iman returns back in. (Mazhari)
E temete l'adulterio: Evitate ciò che conduce ad esso. In verità, questa è la massima nefandezza; e che infausto percorso, per colui che lo segue, mescolare il sangue; e temete la punizione di Allāh!
Mangilag kayo sa pangangalunya at umiwas kayo sa anumang humihimok dito. Tunay na ito ay laging isang lumalabis-labis sa kapangitan at sumagwa bilang daan dahil sa ipinahahantong nito na pagkalito sa mga kaangkanan at pagdurusang dulot ni Allāh.
Các ngươi hãy tránh xa Zina (quan hệ tình dục ngoài hôn nhân), các ngươi hãy tránh xa những phương tiện dẫn đến nó, bởi nó là một hành động tội lỗi và là một con đường xấu xa gây xáo trộn và loạn huyết thống, và nó là con đường dẫn tới sự trừng phạt của Allah.
Prenez garde à la fornication et évitez ce qui mène à la fornication car il s’agit d’un agissement extrêmement immonde et un bien mauvais chemin aboutissant à fausser les filiations et menant au châtiment d’Allah.
32- Zinaya da yaklaşmayın. Çünkü o, çirkin bir hayasızlık ve çok kötü bir yoldur.
32. Zinaya yaklaşmanın yasak kılınması, sadece onun işlenmesinin yasaklanmasından daha beliğ ve kapsamlı bir yasaklamadır. Zira böyle bir yasak, aynı zamanda zinaya sürükleyen bütün sebep ve yolları da yasak kapsamına alır. Çünkü:“Her kim yasak bir bölgenin çevresinde dolaşacak olursa, çok geçmeden o yasağın içine düşer.” Özellikle de nefsin çok güçlü bir şekilde davet ettiği bu günah için durum böyledir. Yüce Allah zinayı ve çirkinliğini:“o, çirkin bir hayasızlık” diyerek nitelendirmektedir. Yani bu, hem dine hem akla hem de fıtrata göre oldukça çirkin bir iştir. Çünkü bu fiil, hem Allah’a isyandır; hem kadının, hem de ahalisinin veya kocasının hakkına yönelik bir saldırıdır; aile hayatının bozulması, neseplerin karışması vb. pek çok fesadın da sebebidir. “Çok kötü bir yoldur” Böyle büyük bir günahı işleme cesaretini gösterenin yolu, gerçekten kötü bir yoldur.
"Dan janganlah kamu mendekati zina; sesungguhnya zina itu adalah suatu perbuatan yang keji dan suatu jalan yang buruk." (Al-Isra`: 32).
(32) Larangan dari mendekati perzinaan itu lebih mengena dibandingkan sekedar larangan dari melakukannya. Karena larangan (mendekati zina) itu mencakup semua foreplay dan faktor penyulut-nya. Sesungguhnya barangsiapa yang mengitari sekitar daerah la-rangan, niscaya hampir-hampir dia terjerumus di dalamnya. Ter-utama dalam perkara ini, yang pada kebanyakan jiwa manusia terdapat dorongan nafsu yang sangat kuat ke arahnya. Allah menge-mukakan perzinaan dan potret buruknya, bahwasanya ia adalah ﴾ كَانَ فَٰحِشَةٗ ﴿ "suatu perbuatan yang keji," maksudnya dosa yang keji dalam sudut pandangan syariat, akal dan fitrah, lantaran memuat pelanggaran terhadap kehormatan pada hak Allah, hak wanita tersebut, hak istri atau suaminya, merusak kesucian hubungan ru-mah tangga, mencampur-adukkan nasab dan kerusakan-kerusakan yang lainnya.
Dan Firman Allah, ﴾ وَسَآءَ سَبِيلٗا ﴿ "Dan suatu jalan yang buruk," maksudnya seburuk-buruk jalan adalah jalan orang-orang yang lancang melakukan dosa besar ini.
Zinadan sakının! Ona teşvik eden şeyden de uzak durun. Şüphesiz zina son derece çirkin bir iştir. Soyların birbirleriyle karışmasına ve Allah'ın azabına götüren kötü bir yoldur.
The Command to avoid Zina (Unlawful Sex) and Everything that leads to it
Allah says, forbidding His servants to commit Zina or to approach it or to do anything that may lead to it:
وَلاَ تَقْرَبُواْ الزِّنَى إِنَّهُ كَانَ فَاحِشَةً
(And come not near to unlawful sex. Verily, it is a Fahishah (immoral sin)) meaning a major sin,
وَسَآءَ سَبِيلاً
(and an evil way.) meaning, a terrible way to behave. Imam Ahmad recorded Abu Umamah saying that a young man came to the Prophet and said, "O Messenger of Allah! Give me permission to commit Zina (unlawful sex)." The people surrounded him and rebuked him, saying, "Stop! Stop!" But the Prophet said,
«ادْنُه»
(Come close) The young man came to him, and he said,
«اجْلِس»
(Sit down) so he sat down. The Prophet said,
«أَتُحِبُّهُ لِأُمِّك»
(Would you like it (unlawful sex) for your mother) He said, "No, by Allah, may I be ransomed for you." The Prophet said,
«وَلَا النَّاسُ يُحِبُّونَهُ لِأُمَّهَاتِهِم»
(Neither do the people like it for their mothers.) The Prophet said,
«أَفَتُحِبُّهُ لِابْنَتِكَ؟»
(Would you like it for your daughter) He said, "No, by Allah, may I be ransomed for you." The Prophet said,
«وَلَا النَّاسُ يُحِبُّونَهُ لِبَنَاتِهِم»
(Neither do the people like it for their daughters. ) The Prophet said,
«أَفَتُحِبُّهُ لِأُخْتِكَ؟»
(Would you like it for your sister) He said, "No, by Allah, may I be ransomed for you." The Prophet said,
«وَلَا النَّاسُ يُحِبُّونَهُ لِأَخَوَاتِهِم»
(Neither do the people like it for their sisters.) The Prophet said,
«أَفَتُحِبُّهُ لِعَمَّتِكَ؟»
(Would you like it for your paternal aunt) He said, "No, by Allah, O Allah's Messenger! may I be ransomed for you." The Prophet said,
«وَلَا النَّاسُ يُحِبُّونَهُ لِعَمَّاتِهِم»
(Neither do the people like it for their paternal aunts.) The Prophet said,
«أَفَتُحِبُّهُ لِخَالَتِكَ؟»
(Would you like it for your maternal aunt) He said, "No, by Allah, O Allah's Messenger! may I be ransomed for you." The Prophet said,
«وَلَا النَّاسُ يُحِبُّونَهُ لِخَالَاتِهِم»
(Neither do the people like it for their maternal aunts.) Then the Prophet put his hand on him and said,
«اللَّهُمَّ اغْفِرْ ذَنْبَهُ، وَطَهِّرْ قَلْبَهُ، وَأَحْصِنْ فَرْجَه»
(O Allah, forgive his sin, purify his heart and guard his chastity.) After that the young man never paid attention to anything of that nature.
Tengan cuidado con la fornicación y eviten las cosas que llevan a ella. Es aborrecible en extremo y un mal camino que recorrer, ya que conduce al castigo de Al-lah.
Nipošto se ne približujte onom što vodi bludu, jer postoji velika mogućnost da ga počinite! Blud je krajnje ružna stvar. On ima za posljedicu da se ne zna ko je kome roditelj i rođak, te vodi u Allahovu kaznu.
Be careful of fornication and avoid things that prompt it. It is extremely detestable and bad path to traverse as it leads to the mixing of lineages and punishment from Allah.
Jauhilah perbuatan zina, serta jauhilah segala sesuatu yang bisa mengantarkan padanya karena zina adalah amalan paling keji dan jalan yang sangat buruk lantaran akibatnya berupa ketidakjelasan nasab anak hasil zina dan azab Allah.
Literally ‘do not go near adultery.’ One of the evils, which God wants to root out completely, is adultery, or zina. That is what God says: ‘Do not go near adultery.’ That is, adultery is such a great evil and is proof of such shamelessness, that man should abstain even from its initial stages. Here, only a basic command has been given on this subject. Detailed orders have been given in chapter 24.
Ne ubijajte one čije je živote Allah zaštitio, poput vjernika, ili nevjernika kojima je Allah garantovao zaštitu. Može biti ubijen samo onaj nad kojim se vrši zakonska kazna odmazde (od strane nadležnih organa), ili smrtna kazna nad oženjenim bludnikom, ili nad otpadnikom. U slučaju svakog drugog ubistva, Allah je dao pravo nasljednicima ubijenog da od vlasti traže smrtnu kaznu za ubicu, ili da traže krvarinu od njega, ili da mu oproste. Niko nema pravo prelaziti granicu u odmazdi masakrirajući nekog ili da ga ubije nečim čime on nije ubio, ili da ubije onog ko nije ubio. Allah je uz porodicu ubijenog dokle god ne pređu granicu.
Do not kill the soul whose life Allah has protected through faith or a pledge of security, except if the killing is merited on the basis of treason or legal retribution. If someone is killed unjustly, without a valid reason permitting his being killed, I have given his successor who takes charge of his affairs certain authority over the killer. He may demand that the killer be killed in retribution, or he may forgive him without asking for any thing in return, or he may forgive him and take the blood money. But he shall not mutilate the killer, or by killing him with something that he did not use to kill, or by killing someone other than the killer, even if he was a helper and supporter.
Janganlah kalian membunuh orang yang diharamkan jiwanya oleh Allah, baik karena keimanannya atau adanya perjanjian damai dengannya, kecuali jika ia memang berhak dibunuh karena murtad, berzina setelah menikah, atau karena kisas. Barang siapa dibunuh secara zalim tanpa ada alasan yang membolehkan pembunuhannya maka Kami memberikan kuasa pada wali dari kalangan ahli warisnya atas pembunuhnya; ia boleh menuntut pengadaan kisas terhadap si pembunuh tersebut, atau memberinya maaf tanpa ada tebusan apa pun, atau memberinya maaf dengan mensyaratkan tebusan diat. Namun, ia tidak boleh melampaui batasan yang dibolehkan oleh Allah seperti memutilasi tubuh pembunuh, membunuhnya dengan cara yang tidak benar, atau membunuh orang yang bukan pembunuhnya karena sesungguhnya sang wali tersebut adalah orang yang mendapat dukungan dan pertolongan.
Commentary
This eighth injunction is about the prohibition of killing unjustly. Virtually all groups, religions and sects of the world take it to be a grave crime. In Hadith, the Holy Prophet ﷺ said, "The destruction of the en-tire world is lighter in the sight of Allah than the unjust killing of a believer." In addition to this, some reports also carry the words: "Even if the inhabitants of Allah's seven heavens and seven earths were to join in the killing of a believer unjustly, He will put all of them into the Hell." (Ibn Majah with a chain classified as Hasan and al-Baihaqi - from Mazhari)
And in another Hadith, the Holy Prophet ﷺ has been reported to have said, "Whoever abets in the killing of a believer by assisting the killer even with one word will be brought before Allah Ta’ ala on the day of Resurrection. And written on his forehead shall be: آیس من رحمۃ اللہ (Deprived of the mercy of Allah). (Mazhari from Ibn Majah and Isbahani)
And al-Baihaqi reports on the authority of Sayyidna ` Abdullah ibn ` Abbas and Sayyidna Mu'wiyah ؓ that the Holy Prophet ﷺ said, "Hopefully, Allah Ta` ala may forgive every sin except that of the person who died in the state of disbelief (kufr) or who killed a believer intentionally and unjustly."
The meaning of Unjust Killing
Imam al-Bukhari and Muslim have reported on the authority of Sayyidna ` Abdullah ibn Masud رضی اللہ تعالیٰ عنہما that the Holy Prophet ﷺ said, "The blood of any Muslim who bears testimony that Allah is one and I am His Messenger is not halal (lawful) except under three situations. (1) He has, despite being married, committed adultery (for his legal punishment is that he should be stoned to death). (2) He who has killed a person unjustly [ for his punishment is that the waliyy (legal heir) of the person killed can get him killed under the law of qisas (even retaliation)]. (3) A person who has reneged [ as an apostate: murtadd ] from the religion of Islam (for he too is killed in punishment).
Who has the right to take Qisas?
It has been said in this verse that this is the right of the waliyy (legal heir) of the person killed. In the absence of a lineal waliyy, the head of the Islamic government will have this right - for, he too, in a way, is the waliyy of all Muslims. Therefore, in Islamic juristic terminology, the former is called real and the later, legal.
Injustice is not answered by injustice, but by justice: So, be just even when punishing criminals
The statement: فَلَا يُسْرِف فِّي الْقَتْلِ ('fala yusriffi al-qatl': but he shall not cross the limit in the matter of taking life) is a special provision of Islamic law the outcome of which is that it is not permissible to avenge injustice by counter injustice. Even when retaliating, it is necessary to uphold the demand of justice. Until such time that the legal heir (waliyy) of the person killed upholds justice and seeks an even retaliation in favor of the person killed represented by him, through the legal provisions of Qisas, then, the law of the Shari` ah stands in his favor. The reason is that he is surely supported, and Allah Ta` a1 is the supporter. And in case, he is all blinded by the desire of revenge and exceeds the limits of Islamic legal retaliation, then he, instead of being the one oppressed (mazlum), became the oppressor (Zalim) while the oppressor (zalim) be-came the one oppressed by him (mazlum). Now things will stand reversed. Allah Ta` ala and His Law will not support him. Instead, it will support the other party and shield him from injustice.
During the days of the Jahiliyyah, it was common practice of the Arabs that, in retaliation of a person killed, they would avenge him by killing anyone they could lay their hands on from among the family or friends of the killer. There were occasions when it would turn out that the person killed was someone notable among them. In that case, they would not take it as sufficient to kill only the killer in even retaliation for their man. In fact, to avenge one life, they would take the lives of two, three or many more men. Some of them would become so crazy in the heat of their passion for revenge that they would not be simply satisfied after having killed the killer. They went on to commit the horror of cutting off body parts such as the nose, ears etc. to serve as deterrents. All such actions are extra to the limits set by the Islamic Law of Even Retaliation (al-qisas), and are patently haram (unlawful). Therefore, such activities have been stopped by the proviso: I ) (but he shall not cross the limit in the matter of taking life).
An anecdote worth remembering
Someone accused Hajjaj ibn Yusuf before certain Mujtahid Imams. Hajjaj ibn Yusuf is the most notorious tyrant of Islamic history. Since, he has killed thousands of Sahabah and Tabi` in unjustly, therefore, it generally happens that people tend to overlook the evil lurking behind calling him evil. The pious elder before whom this accusation was leveled against Hajjaj ibn Yusuf asked the accusers, "Do you have any authority or evidence to support your accusation?" They said, "No." Then he said, "If Allah Ta’ ala will avenge the unjust killing of thousands of in-nocent people by Hajjaj ibn Yusuf, remember that anyone who is unjust to Hajjaj will also not be allowed to escape from that revenge. Allah Ta` la will wreak vengeance of Hajjaj from him too. There is no partisanship in the justice of Allah Ta` ala, therefore, it is not possible that He would release others to go about maligning His sinning servants by giving them a free hand to accuse and blame them at will.
Yüce Allah'ın iman etme veya eman ile kanını haram kıldığı bir nefsi dinden dönme, ihsan (evli olmak ya da başından evlilik geçmiş olmak) olduktan sonra yahut da kısas gibi canını mübah kılan sebeplerden herhangi birisi olmadan öldürmeyin. Kim öldürülmesini mübah kılan bir sebep olmadan (haksız yere) mazlum olarak öldürülürse, varislerinden velayet hakkı olana katilin kısasla öldürülmesini talep etme, hiçbir karşılık talep etmeden affetme, diyet alıp affetme yetkisi verdik.(Öldürülenin velisinin) öldüren kimseyi kısasla öldürürken temsil yaparak (uzuvlarını kopararak), öldürdüğü şekilden başka bir şekilde öldürerek ya da katilden başkasını öldürerek Allah'ın kendisine mübah kıldığı haddi aşmaması gerekir. Çünkü maktulün velisine sadece meşru kılınan cezalar hususunda destek verilmiş ve yardım edilmiştir.
33- Haklı (bir gerekçe) olmadıkça Allah’ın (öldürülmesini) haram kıldığı birini öldürmeyin. Kim zulmen öldürülürse biz, onun velisine bir yetki vermişizdir. O halde o da (kısas yoluyla) öldürmekte aşırıya gitmesin. Çünkü o, zaten yardıma mazhar olmuştur.
33. “Haklı (bir gerekçe) olmadıkça Allah’ın (öldürülmesini) haram kıldığı birini öldürmeyin.” Bu küçük olsun, büyük olsun, erkek olsun, kadın olsun, hür olsun, köle olsun, müslüman olsun, anlaşmalı kâfir olsun herkesi kapsamına alır. Ancak bundan cana kıyan, muhsan olduğu halde zina eden, dinini terk edip İslam cemaatinden ayrılan ve devlet başkanına baş kaldırıp da ancak öldürülmek suretiyle zararı bertaraf edilebilen kimseler hariçtir. Bunlar, bu suçlarına karşılık öldürülürler. “Kim zulmen” yani haksız yere “öldürülürse biz, onun velisine” asabe ve mirasçıları arasında ona en yakın olan kimseye “bir yetki” yani hem katile kısas uygulamak hususunda ona apaçık bir delil hem de bu konuda ilâhî takdir gereği bir güç ve tasallut “vermişizdir.” Bu, kısası gerektiren haksız yere ve kasten öldürme, denklik vb. gibi şartların bir arada bulunması halinde söz konusudur. “O halde o da” veli olan şahıs da “(kısas yoluyla) öldürmekte aşırıya gitmesin. Çünkü o zaten yardıma mazhar olmuştur.” Aşırıya gitmek, ya katilin bazı azalarını da kesmek (müsle yapmak) veya katilin maktülü öldürdüğü şekilden başka bir şekilde öldürmek yahut da katilden başkasını öldürmek suretiyle haddi aşmaktır. Bu âyette katilin öldürülmesi hakkının, veliye ait olduğuna delil vardır. Onun izni olmaksızın kısas uygulanmaz. Affedecek olursa da kısas düşer. Aynı şekilde maktulün velisine Allah, katile karşı ve katile yardımcı olanlara karşı onu öldürme imkânını buluncaya kadar yardımcı olur.
N’attentez pas à une vie qu’Allah a rendue inviolable, parce que croyante ou protégée par un pacte, coupable d’apostasie, d’adultère ou d’homicide volontaire et donc mérite la mort. Par ailleurs, Nous avons donné au représentant et à l’héritier de celui qui a injustement et sans raison été tué, rendant licite l’exécution du tueur, le pouvoir de décider du sort du meurtrier. Il peut ainsi réclamer qu’il soit exécuté en application de la peine du talion, lui pardonner sans rien réclamer en échange ou lui pardonner contre la remise du prix du sang. Le représentant de la victime ne doit pas aller outre ce qui lui a été permis par Allah, comme mutiler le cadavre du meurtrier par exemple, le tuer d’une manière autre que celle dont il a tué sa victime ou exécuter quelqu’un d’autre à la place du coupable. Qu’il ne commette pas cela car la loi religieuse est de son côté et le soutient.
"Dan janganlah kamu membunuh jiwa yang diharamkan Allah (membunuhnya), kecuali dengan suatu (alasan) yang benar. Dan barangsiapa dibunuh secara zhalim, maka sesungguhnya Kami telah memberi kekuasaan kepada ahli warisnya, tetapi janganlah ahli waris itu melampaui batas dalam membunuh. Sesungguhnya dia adalah orang yang mendapat pertolongan." (Al-Isra`: 33).
(33) Ini mencakup setiap jiwa yang Allah haramkan untuk membunuhnya, baik berupa anak kecil ataupun orang dewasa, pria maupun wanita, orang merdeka ataupun budak belian, baik Muslim maupun kafir yang memiliki perjanjian ﴾ إِلَّا بِٱلۡحَقِّۗ ﴿ "kecuali dengan suatu (alasan) yang benar," seperti orang yang membunuh jiwa lain (tanpa alasan benar), orang yang berbuat zina yang telah menikah, orang yang meninggalkan agama dan berpisah dari jama-ah kaum Muslimin (murtad), serta penjahat saat melangsungkan kejahatannya, yang tidak bisa diatasi kecuali dengan dibunuh. ﴾ وَمَن قُتِلَ مَظۡلُومٗا ﴿ "Dan barangsiapa dibunuh secara zhalim," maksudnya tanpa alasan yang benar, ﴾ فَقَدۡ جَعَلۡنَا لِوَلِيِّهِۦ ﴿ "maka sesungguhnya Kami telah memberi kepada ahli warisnya," keluarga dan ahli waris yang ter-dekat dengannya ﴾ سُلۡطَٰنٗا ﴿ "kekuasaan," maksudnya alasan kuat untuk menuntut qishash (hukum balas) kepada si pembunuh. Dan Kami juga telah menetapkan kekuasaan berdasarkan takdir baginya untuk melangsungkannya. Hal ini bisa dilakukan tatkala syarat-syarat yang mengharuskan penegakan hukum qishash telah terpenuhi, seperti kesengajaan, permusuhan, dan kesetaraan. ﴾ فَلَا يُسۡرِف ﴿ "Te-tapi janganlah ahli waris itu melampaui batas," maksudnya walinya (jangan melampaui batas) ﴾ فِّي ٱلۡقَتۡلِۖ إِنَّهُۥ كَانَ مَنصُورٗا ﴿ "dalam membunuh. Se-sungguhnya ia adalah orang yang mendapat pertolongan," makna اَلْإِسْرَافُ adalah melampaui batas, baik dengan cara memutilasi jasad pem-bunuh, membunuh dengan cara yang berbeda, atau membunuh selain pelaku.
Dalam ayat ini terdapat dalil yang menunjukkan bahwasanya pemilik hak qishash adalah wali korban. Maka si pembunuh tidak diqishash kecuali dengan izinnya. Apabila wali korban memaafkan si pembunuh, maka gugurlah hukum qishash. Allah menolong wali korban (untuk menuntut) si pembunuh dan orang yang membantu-nya, hingga wali korban dapat berkesempatan untuk membunuh si pembunuh.
The killing of anybody without the sanction of the Islamic law is totally prohibited (haram). One who is killed without the justification of the Islamic law must be regarded as having been wronged. In view of this, the surviving kin of the deceased have full rights over the killer; they may avenge the murder as per the law; or they may let the killer go, after taking compensation from him; or they may forgive him altogether. According to Islamic law, the real claimants are the surviving kin of the dead person and not the government. The duty of the government is only to help the surviving kin to enforce their will. Murder is such a terrible crime that it is said in a tradition of the Prophet Muhammad that the killing of a human being is more undesirable that the annihilation of the whole world. In the eyes of God, this principle notwithstanding, the surviving relatives of the murdered person have no right to commit any excess on the killer in the avenging of the murder. They may not, for instance, disfigure the killer or kill one of his companions in his place, etc. If the surviving relatives of the killed person commit any excess in avenging the murder, in this case the government may step in to prevent this, in exactly the same manner as it would have assisted them in securing their right to retributive justice, or qisas. This reveals the spirit of Islamic law: if a person, howsoever oppressed, wants to take revenge, he is allowed to do so only in proportion to the degree of oppression he has suffered. He is in no way allowed to take any action in excess of this.
Prohibition of Unlawful Killing Allah forbids killing with no legitimate reason
It was reported in the Two Sahihs that the Messenger of Allah ﷺ said:
«لَا يَحِلُّ دَمُ امْرِىءٍ مُسْلِمٍ يَشْهَدُ أَنْ لَا إِلَهَ إِلَّا اللهُ وَأَنَّ مُحَمَّدًا رَسُولُ اللهِ، إِلَّا بِإِحْدَى ثَلَاثٍ: النَّفْسُ بِالنَّفْسِ، وَالزَّانِي الْمُحْصَنُ، وَالتَّارِكُ لِدِينِهِ الْمُفَارِقُ لِلْجَمَاعَة»
(The blood of a Muslim who bears witness to La ilaha illallah and that Muhammad ﷺ is the Messenger of Allah, is not permissible (to be shed) except in three cases: a soul for a soul (i.e., in the case of murder), an adulterer who is married, and a person who leaves his religion and deserts the Jama'ah.) The following is recorded in the books of the Sunan:
«لَزَوَالُ الدُّنْيَا عِنْدَ اللهِ أَهْوَنُ مِنْ قَتْلِ مُسْلِم»
(If the world were to be destroyed, it would be of less importance to Allah than the killing of a Muslim.)
وَمَن قُتِلَ مَظْلُومًا فَقَدْ جَعَلْنَا لِوَلِيِّهِ سُلْطَـناً
(And whoever is killed wrongfully, We have given his heir the authority.) The authority is over the killer. The heir has the choice; if he wishes, he may have him killed in retaliation, or he may forgive him in return for the payment of the Diyah (blood money), or he may forgive him with no payment, as is reported in the Sunnah. The great scholar and Imam Ibn `Abbas understood from the general meaning of this Ayah that Mu`awiyah should take power, because he was the heir of `Uthman, who had been killed wrongfully, may Allah be pleased with him, and Mu`awiyah did event- ually take power, as Ibn `Abbas said on the basis of this Ayah. This is one of the stranger of matters.
فَلاَ يُسْرِف فِّى الْقَتْلِ
(But let him not exceed limits in the matter of taking life.) They said: this means the heir should not go to extremes in killing the killer, such as mutilating the body or taking revenge on persons other than the killer.
إِنَّهُ كَانَ مَنْصُورًا
(Verily, he is helped.) means, the heir is helped against the killer by the Shari`ah and by divine decree.
No maten al ser cuya vida Al-lah ha protegido, excepto si es merecido en base a un castigo legal. Si a alguien se le quita la vida, le he otorgado a su apoderado cierta autoridad sobre el homicida. Puede exigir que el homicida sea ejecutado como retribución, o puede perdonarlo sin pedir nada a cambio, o también puede perdonarlo y tomar un pago en compensación por la vida de la víctima. Pero no se permite mutilar al asesino, ni matarlo con algo que no usó para matar. Tampoco se permite matar a alguien que no sea el asesino, incluso si fuera su cómplice.
E non uccidete alcuna anima il cui sangue Allāh ha protetto con la fede o con l'innocenza, tranne chi merita di essere ucciso per aver ripudiato (l'Islām), oppure per aver commesso adulterio dopo il matrimonio, o per giustizia; e quanto alla vittima che viene uccisa senza che vi fosse alcun motivo valido per ucciderla, abbiamo stabilito, per gli eredi che se ne prendono cura, la possibilità di vendicarsi: Egli ha il diritto di richiedere che venga ucciso per giustizia, o di perdonarlo senza chiedere nulla; e inoltre ha il diritto di perdonare ed esigere un riscatto; egli non deve oltrepassare i limiti di ciò che Allāh gli ha permesso, (e non fare all'assassino alcun danno, come tagliare gli arti, sventrare, torturare, ecc), oppure ucciderlo con mezzi differenti che quest'ultimo ha utilizzato per uccidere, oppure uccidendo qualcun altro al posto dell'assassino. In verità, costui viene sostenuto e supportato.
Và bằng đức tin Iman hoặc bằng sự an ninh, các ngươi chớ đừng giết một sinh mạng con người mà Allah đã không cho phép xâm phạm trừ phi kẻ đó đáng bị giết bởi lý do chính đáng theo giáo luật như bỏ đạo, phạm Zina sau khi đã kết hôn hoặc đền mạng theo luật Qisas (giết người phải trả mạng). Và ai bị giết một cách bất công không có lý do chính đáng cho việc bị giết đó thì TA (Allah) ban cho những người hưởng quyền thừa kế của y (cha mẹ, con cái, vợ hoặc chồng, và bà con) quyền đòi giết kẻ sát nhân theo luật Qisas; tuy nhiên, kẻ sát nhân được quyền nhận được sự lượng thứ không cần đền bù hoặc phải đền bù từ phía người thân của nạn nhân. Do đó, chớ vượt quá giới hạn mà Allah đã qui định cho phép trong việc giết chóc tức giết nhầm, giết oan không đủ bằng chứng rõ ràng. Và quả thật, luật pháp của Islam sẽ giúp đỡ người vô tội.
Huwag kayong pumatay ng taong nagsanggalang si Allāh sa buhay nito dahil sa isang pananampalataya o isang katiwasayan maliban kung naging karapat-dapat ito sa pagpatay dahil sa isang panunumbalik sa kawalang-pananampalataya o dahil sa isang pangangalunya matapos ng isang pag-asawa o dahil sa isang ganting-pinsala. Ang sinumang pinatay na nilabag sa katarungan nang walang isang kadahilanang pumapayag sa pagpatay rito ay nagtalaga nga Kami para sa sinumang tumatangkilik sa nauukol dito kabilang sa mga tagapagmana nito ng isang pangingibabaw laban sa pumatay rito. Kaya karapatan niya na humiling ng isang pagpatay sa pumatay bilang ganting-pinsala, karapatan niya ang magpaumanhin nang walang isang kapalit, at karapatan niya ang magpaumanhin at kumuha ng bayad-pinsala, ngunit huwag siyang lumampas sa hangganan na pinayagan ni Allāh para sa kanya sa pamamagitang ng pagluray-luray sa pumatay o sa pamamagitan ng pagpatay sa pumatay dahil sa hindi nito pinatay o sa pamamagitan ng pagpatay ng iba pa sa pumatay. Tunay na siya ay laging aalalayan at tutulungan.
Commentary
Mentioned in the two verses cited above, there are three injunctions: the ninth, the tenth and the eleventh. They relate to financial rights. It will be recalled that previous verses dealt with physical rights while the financial ones appear here.
Caution in handling the property of orphans
The ninth injunction given in the first verse (34) concerns the protection of properties owned by orphans and the observation of caution in their handling. Laying emphasis on it, it was said: 'And do not go (even) near the property of orphans.' It means that there should be no free use of their property counter to the provisions of the Shari` ah or the interest and advantage of the children. Those who are charged with the protection and management of the properties of orphans are duty-bound to observe utmost caution therein. When spending, they must spend only in the interest and to the advantage of orphans - and definitely not as based on their whim or lack of concern. And this pattern of management is to continue until such time when the orphaned children grow up and become capable of protecting their property themselves - the lower limit is when they attain to the age of fifteen years while the higher is eighteen years.
The fact is that it is just not permissible to spend from anyone's property through false means. But, it has been mentioned here in the case of orphans particularly because they themselves are incapable of keeping or taking account and no one is expected to know about it. So, a place where no one is present to demand one's right is exactly the place where the demand of Allah Ta’ ala becomes stronger and harder. Any shortfall in disbursing such rights becomes more sinful as compared to the rights of common people.
Fulfillment of Covenants and Implementation of Contracts
The tenth injunction enjoins the fulfillment of the covenant. There are two forms of the covenant. The first form has two aspects to it: (1) Between Allah and His servant, like the covenant of the servant in eternity that Allah is their Lord. This covenant necessarily results in obedience to His injunctions and the seeking of His pleasure. This is a covenant every human being has made in eternity irrespective of whether he or she is a believer or a disbeliever. (2) The second covenant is the covenant of a believer made through shahadah or professing of the kalimah: لا إله إلا اللہ (la ilaha illallah: there is no god but Allah) the outcome of which is a perfect following of Divine injunctions and the seeking of His pleasure.
The second form of the covenant takes effect between human beings themselves. This includes all treaties, pacts, agreements, pledges and contracts - political, commercial, or transactional - that are made between individuals or groups or institutions all over the world.
The fulfillment of all covenants identified in the first form is obligatory on human beings. As for the other kind of covenants or contracts, it is also obligatory to fulfill them subject to the condition that they should not be against the Islamic Law. As for those that are against the Islamic Law, it is obligatory to terminate them - after having first served a notice on the other party. If one of the parties does not fulfill, the other party has the right to go to the court and make them fulfill it. Essentially, a contract is an agreement between two parties that they would do or not do something. And in case, someone unilaterally promises to some-one else that he would give him a certain thing or meet him at a certain time or take care of a certain task for him, then, it is also obligatory to fulfill this promise. There are commentators who include this too under the sense of covenant, but they do so with a slight difference. We know when two parties are bound by a contract, any contravention by one of them can be challenged in the court and the other party can force its completion. But, the fulfillment of a unilateral promise cannot be enforced through the court. Of course, if someone were to go back on the promise made to someone else - without any valid legal excuse permitted by the Shari` ah - he will be committing a sin. In Hadith, this has been called hypocrisy in acts.
At the end of this verse, it was said: إِنَّ الْعَهْدَ كَانَ مَسْئُولًا (Surely, the covenant shall be asked about). It means: 'On the day of Qiyamah, the way questions shall be asked about the fulfillment or non-fulfillment of obligatory divine injunctions, so it will be with mutual contracts - these too will be asked about.' Here, it has been left at that only: 'it will be asked about.' at is going to happen next after the questioning? This has been left untold. Perhaps, intended as such, it may be signaling towards the danger being great!
The eleventh injunction enjoins fulfillment of weights and measures in transactions of buying and selling and forbids any short measuring. Full details appear in Surah al-Mutaffifin (83).
Ruling
Respected jurists of Islam say that the outcome of the injunction against shortening weights and measures is that it is Haram (unlawful) to give less than whatever is the due of whoever it may be. Therefore, it is also included therein that an employee curtails the assigned duty entrusted with him or gives a time that is less than what should actually be given to it, or that a worker shirks work and fails to deliver what is due out of it.
Huwag kayong mangasiwa sa yaman ng sinumang namatayan ng ama kabilang sa mga bata malibang ayon sa pinakamaayos para sa kanya gaya ng pagpapalago rito at pangangalaga rito hanggang sa umabot siya sa kalubusan ng isip niya at katinuan niya. Magpatupad kayo sa isang kasunduan sa pagitan ninyo at ni Allāh at sa pagitan ninyo at ng mga lingkod Niya nang walang pagkalas o pagkukulang. Tunay na si Allāh ay magtatanong sa binigyan ng tipan sa Araw ng Pagbangon kung tumupad kaya iyon dito para gumantimpala Siya roon o kung hindi iyon tumupad dito para magparusa Siya roon.
"Dan janganlah kamu mendekati harta anak yatim, kecuali dengan cara yang lebih baik (bermanfaat) sampai dia dewasa, dan penuhilah janji. Sesungguhnya janji itu pasti diminta pertanggung-jawabannya." (Al-Isra`: 34).
(34)(Aturan) ini merupakan (cerminan) kelembutan dan kasih sayang Allah kepada anak yatim, yang kehilangan ayahnya saat masih kecil, yang mana dia tidak mengetahui kemaslahatan baginya dan tidak bisa mengurus dirinya sendiri. Maka Allah me-merintahkan walinya supaya menjaga sang anak dan memelihara hartanya serta tidak mendekatinya ﴾ إِلَّا بِٱلَّتِي هِيَ أَحۡسَنُ ﴿ "kecuali dengan cara yang lebih baik," berupa (menginvestasikannya) dalam perdagangan, tidak menjerumuskannya pada bahaya-bahaya dan bersemangat untuk mengembangkannya.
Usaha ini berlangsung sampai si anak yatim mencapai usia ﴾ أَشُدَّهُۥۚ ﴿ "dewasa," yaitu masa baligh, matang akalnya, dan bisa ber-pikir dengan baik. Apabila anak yatim tersebut telah mencapai usia dewasa, maka selesailah tanggung jawab perwalian darinya. Selan-jutnya, si anak tersebut menjadi wali bagi dirinya sendiri. Harta-nya pun diserahkan kepadanya, sebagaimana Firman Allah تعالى,
﴾ فَإِنۡ ءَانَسۡتُم مِّنۡهُمۡ رُشۡدٗا فَٱدۡفَعُوٓاْ إِلَيۡهِمۡ أَمۡوَٰلَهُمۡۖ ﴿
"Kemudian jika menurut pendapatmu mereka telah cerdas (pandai memelihara harta), maka serahkanlah kepada mereka harta-hartanya." (An-Nisa`: 6).
﴾ وَأَوۡفُواْ بِٱلۡعَهۡدِۖ ﴿ "Dan penuhilah janji," yang kamu tetapkan kepada Allah dan kepada manusia. ﴾ إِنَّ ٱلۡعَهۡدَ كَانَ مَسۡـُٔولٗا ﴿ "Sesungguhnya janji itu pasti dimintai pertanggungjawabannya," maksudnya kalian ber-tanggung jawab tentang pemenuhan tanggung jawab dan tidaknya. Apabila kalian memenuhinya, maka kalian akan memperoleh pa-hala yang banyak. Akan tetapi, jika kalian tidak memenuhi tanggung jawab, akibatnya akan mendapat dosa yang besar.
( 35) Ini adalah perintah untuk berlaku adil dan menyempur-nakan takaran dan timbangan-timbangan dengan adil tanpa me-mangkas ataupun menguranginya. Dari konteks umum ayat di atas dapat diambil faidah, adanya larangan dari berbagai bentuk penipuan dalam masalah harga, barang dan obyek yang sudah di-sepakati, dan (kandungan) perintah untuk tulus dan jujur dalam bermuamalah.
﴾ ذَٰلِكَ خَيۡرٞ ﴿ "Itulah yang lebih utama (bagimu)," daripada berbuat tidak demikian ﴾ وَأَحۡسَنُ تَأۡوِيلٗا ﴿ "dan lebih baik akibatnya," lebih baik akibat kesudahannya. Dengan itu, seorang hamba selamat dari berbagai tuntutan pertanggungjawaban dan berkah pun akan turun.
Các ngươi không được phép chi dùng tài sản của các trẻ mồ côi trừ phi với mục đích cải thiện cho chúng, các ngươi hãy bảo quản tài sản giùm cho chúng cho đến khi chúng trưởng thành đủ lớn và đủ trí lực. Các ngươi hãy thực hiện lời giao ước giữa các ngươi và Allah cũng như lời giao ước giữa các ngươi và các bề tôi của Ngài một cách đầy đủ và đúng mực. Quả thật, Allah sẽ tra hỏi các ngươi về những giao ước của các ngươi vào Ngày Phán Xét: nếu các ngươi thực hiện theo đúng giao ước thì các ngươi sẽ được ban thưởng, còn nếu các ngươi không thực hiện đúng theo giao ước thì các ngươi phải bị trừng phạt.
The Command to handle the Orphan's Wealth properly and to be Honest in Weights and Measures
وَلاَ تَقْرَبُواْ مَالَ الْيَتِيمِ إِلاَّ بِالَّتِى هِىَ أَحْسَنُ حَتَّى يَبْلُغَ أَشُدَّهُ
(And come not near to the orphan's property except to improve it, until he attains the age of full strength.) meaning, do not dispose of the orphan's wealth except in a proper manner.
وَلاَ تَأْكُلُوهَآ إِسْرَافاً وَبِدَاراً أَن يَكْبَرُواْ وَمَن كَانَ غَنِيّاً فَلْيَسْتَعْفِفْ وَمَن كَانَ فَقِيراً فَلْيَأْكُلْ بِالْمَعْرُوفِ
(but consume it the orphan's property not wastefully and hastily fearing that they should grow up, and whoever (among guardians) is rich, he should take no wages, but if he is poor, let him have for himself what is just and reasonable (according to his labor).) 4:6 In Sahih Muslim it is recorded that the Messenger of Allah ﷺ said to Abu Dharr:
«يَا أَبَا ذَرَ إِنِّي أَرَاكَ ضَعِيفًا، وَإِنِّي أُحِبُّ لَكَ مَا أُحِبُّ لِنَفْسِي: لَا تَأَمَّرَنَّ عَلَى اثْنَيْنِ، وَلَا تَوَلَّيَنَّ مَالَ الْيَتِيم»
(O Abu Dharr, I see that you are weak (in adiministering), and I like for you that which I like for myself. Do not let yourself be appointed as Amir over two people, and do not let yourself be appointed as guardian of an orphan's property.)
وَأَوْفُواْ بِالْعَهْدِ
(And fulfill (every) covenant.) meaning, everything that you promise people, and the covenants that you agree to, because the person who makes a covenant or a promise will be asked about it:
إِنَّ الْعَهْدَ كَانَ مَسْؤُولاً
(Verily, the covenant will be questioned about.)
وَأَوْفُوا الْكَيْلَ إِذا كِلْتُمْ
(And give full measure when you measure.) meaning, do not try to make it weigh less nor wrong people with their belongings.
وَزِنُواْ بِالْقِسْطَاسِ
(and weigh with a balance) meaning scales,
الْمُسْتَقِيمَ
(that is straight.) meaning that which is not distorted nor that which will cause confusion.
ذَلِكَ خَيْرٌ
(that is good) for you, in your daily life and in your Hereafter. So Allah says:
وَأَحْسَنُ تَأْوِيلاً
(and better in the end.) meaning, with regard to your ultimate end in the Hereafter.
ذلِكَ خَيْرٌ وَأَحْسَنُ تَأْوِيلاً
(That is good (advantageous) and better in the end.) Sa`id narrated that Qatadah said that this means "Better in reward and a better end. " Ibn `Abbas used to say: "O people, you are entrusted with two things for which the people who came before you were destroyed - these weights and measures."
E non toccate i beni dei bambini che hanno perduto il padre, se non per ciò che è loro di beneficio, facendo fruttare la loro ricchezza e proteggendola, finché non raggiunga la maturità; e adempite ai patti tra voi e Allāh, e a quelli tra voi e i Suoi sudditi, senza tradirli o mancare a parte di essi. In verità, Allāh interrogherà chi ha stipulato un patto, nel Giorno della Resurrezione: lo ricompenserà se avrà adempiuto al patto, mentre lo punirà se lo avrà tradito.
No realicen transacciones con la propiedad de los huérfanos, excepto para su beneficio, como invertirlo o conservarlo hasta que alcance la edad de madurez mental y prudencial. Cumplan cualquier promesa que hagan entre ustedes y Al-lah, o a un semejante, sin quebrantar o faltar a tal promesa. Al-lah cuestionará a quien hizo una promesa en el Día del Juicio. Si ha cumplido, lo recompensará, y si no lo ha hecho, merecerá su castigo.
Nije vam dopušteno raspolagati imetkom djeteta koje nema oca, osim ako je u tome korist za njega, pa da se njegov imetak investira i uveća dok on ne bude dovoljno razborit da sam raspolaže svojim imetkom. Ispunjavajte obaveze prema Allahu i prema ljudima na najpotpuniji način. Allah će pitati čovjeka za sve obaveze, da li ih je ispunio. Ako čovjek ispuni obaveze, Allah će ga nagraditi, a ako bude lagao i varao, kaznit će ga.
34- Yetimin malına rüşdüne erinceye kadar en güzel olandan başka bir şekilde yaklaşmayın. Ahdi de yerine getirin. Çünkü ahitten dolayı sorgu vardır.
34. Küçükken babasını kaybetmiş, kendi maslahatını bilemeyen ve onu yerine getiremeyen yetimin velilerine, onun malını korumalarını, ıslah etmelerini emretmiş olması ve yetimin malını ticarette kullanmak, onu tehlikelere maruz bırakmamak ve onu artırıp geliştirmek için özel gayret harcamak gibi “en güzel olandan başka bir şekilde” yetimin malına yaklaşmamalarını emretmesi, Yüce Allah’ın yetime olan lütuf ve rahmetinin bir tecellisidir. Bu da yetim “rüşdüne erinceye kadar” yani büluğa ve akli olgunluğa erişip reşit olacağı vakte kadar devam eder. Bu vakte ulaştı mı artık velâyet altında olması sona erer ve kendi kendisinin velisi olur, malı da ona teslim edilir. Nitekim Yüce Allah, bir başka yerde şöyle buyurmaktadır:“Eğer onlarda bir rüşd/reşitlik görürseniz, mallarını kendilerine teslim edin.”(en-Nisâ, 4/6)“Ahdi de” Yüce Allah’a ve insanlara vermiş olduğunuz sözleri de “yerine getirin. Çünkü ahitten dolayı sorgu vardır.” Yani onu gereği gibi yerine getirip getirmemekten sorumlu tutulacaksınız. Gereği gibi yerine getirirseniz pek çok mükâfat vardır. Getirmeyecek olursanız, bundan dolayı da pek büyük günah kazanırsınız.
Whenever an orphan’s property is entrusted to the next of kin—the orphan being under age or not having reached maturity—it is incumbent upon the relatives to keep the orphan’s wealth intact and, as soon as he is able to understand matters of profit and loss, to hand over to him his entire wealth. Keeping promises is a sign of nobility of character. One, who makes a pledge, but does not fulfill it, is a worthless person before God and men. Literally ‘a pledge must be accounted for to God’. These words make it quite clear that if one man makes a promise to another, it does not concern just the two of them: God actively participates in the capacity of the third party. One who breaks his pledge to someone weaker than himself should fear God—who is also present—for it is quite impossible to escape His wrath.
Babası vefat edip yetim kalan çocukların malını aklının ve olgunluğunun kemale erdiği erginlik çağına gelinceye kadar güzel bir şekilde muhafaza edip, işleterek arattırmak amacı dışında kullanmayın. Allah ile aranızdaki ve kullar ile aranızdaki ahdi bozmadan tam ve eksiksiz olarak yerine getirin. Muhakkak Allah, verilen ahde vefa gösterene kıyamet gününde soracak; vermiş olduğu ahdi yerine getirmişse onu mükâfatlandıracak ve eğer yerine getirmemişse onu cezalandıracaktır.
Janganlah kalian menggunakan harta anak yang orang tuanya telah wafat kecuali dengan cara yang baik, seperti mengembangkan harta tersebut (dengan jalan dagang) atau menjaganya hingga anak tersebut dewasa dan mampu mengelola hartanya sendiri. Penuhilah perjanjian yang berlaku antara kalian dengan Allah, atau antara kalian dengan hamba-hamba-Nya yang lain dengan tanpa membatalkan atau melalaikannya karena pada hari Kiamat kelak Allah pasti akan bertanya pada orang yang melakukan perjanjian; apakah ia menepatinya agar ia memberinya pahala, atau melalaikannya agar ia menghukumnya.
Do not transact in the property of a child whose father has passed away, except in his best interests such as investing or preserving it until he reaches the age of mental and prudential maturity. Fulfill any pledge between yourselves and Allah, or between yourselves and His servants, without breaking or falling short in them. Allah will question the one who made a pledge on the Day of Judgement. Did he fulfill it, in which case He will reward him, or did he not fulfil it, in which case He will punish him.
Ne disposez des biens de celui dont le père est mort durant son enfance (l'orphelin) que d’une manière bénéfique à ces biens, comme lorsque vous les faites fructifier et les préservez, jusqu’à ce qu’il atteigne l’âge de la maturité mentale, et tenez l’engagement que vous prenez envers Allah et envers Ses serviteurs sans le rompre ni l’entacher de manquement. Allah questionnera certainement le Jour de la Résurrection quiconque s’est engagé: a-t-il tenu son engagement (et alors Il le récompensera) ou l’a-t-il rompu (et alors Il le punira)?
Donnez la pleine mesure aux autres sans les léser et pesez au moyen d’une balance précise qui ne leur enlève rien de ce qui leur est dû. Mesurer et peser équitablement est meilleur pour vous dans le bas monde et dans l’au-delà, que de frauder.
35- Ölçtüğünüz vakit tam ölçün ve dosdoğru terazi ile tartın. Bu, hem daha hayırlı hem de sonuç itibariyle daha güzeldir.
35. Bu buyrukta adalet, ölçülerin dürüstçe eksiksiz ve tam, terazilerin de herhangi bir eksiltme ve kandırma söz konusu olmaksızın dosdoğru olması gerektiğine dair bir emirdir. Mananın umumiliğinden gerek mala karşılık verilen bedelde, gerek malın kendisinde, gerekse de üzerinde akit yapılan hususta her türlü aldatmanın yasaklandığı, buna karşılık muamelelerde doğru, samimi ve iyiliğin gözetilmesinin emredildiği anlaşılmaktadır. “Bu” böyle yapılmamasından “hem daha hayırlı, hem sonuç itibariyle daha güzeldir.” Akıbeti daha iyidir. Bu yolla kul, sorumluluktan kurtulur ve bereket iner.
Give full measure when you measure for others and do not cheat them. Weigh with an accurate scale that does not diminish or undervalue anything. That giving of full weight and measure is better for you in this world and the Hearafter, than giving short measure or weight.
Den la medida justa cuando midan para otros y no engañen. Pesen con equidad, sin agregar ni quitar nada. Otorgar el peso y la medida con equidad es mejor para ustedes en este mundo y en el más allá.
Upotpunite mjeru kad mjerite na litru i nikad je ne umanjujte, a kad važete na kantaru, budite pravedni i dosljedni. To vam je bolje na oba svijeta, i to ima lijepe posljedice, za razliku od krivog mjerenja i varanja.
Başkasına tarttığınız zaman eksiksiz ve tam olarak tartın. Hiç eksik tartmayan ve değerini düşürmeyen teraziyle tartın. Çünkü böyle yapılan ölçü ve tartı, hem dünyada ve hem de ahirette sizin için daha hayırlıdır. Hakkını vererek yapılan iş, ölçülerde ve tartılarda eksik tartarak az vermekten çok daha güzel bir sonuç doğurur.
"Dan sempurnakanlah takaran apabila kamu menakar, dan timbanglah dengan neraca yang benar. Itulah yang lebih utama (bagimu) dan lebih baik akibatnya." (Al-Isra`: 35).
Every kind of business in the world is based on weights and measures. Therefore, it has been ordained that weights and measures should be accurate. There are two aspects to this. First, it is in accordance with human dignity, for the giving of short weight is a debasement of character. The second great merit is that it gives a stimulus to business, as total trust is the foundation of commercial progress. Proper weight and measurement are a sine qua non for the establishment of good business relations in any given society.
Sempurnakanlah takaran apabila kamu menakar untuk orang lain dan jangan menguranginya, dan timbanglah dengan timbangan yang jujur lagi tidak mengurang-nguranginya, sebab penyempurnaan takaran dan timbangan tersebut lebih baik bagi kalian di dunia dan di akhirat kelak, dan lebih baik ganjarannya daripada sikap curang dengan mengurangi takaran atau timbangan.
The prohibition of giving weights and measures short: Ruling
Regarding the verse: أَوْفُوا الْكَيْلَ إِذَا كِلْتُمْ (And give full measure when you measure - 35), Abu Hayyan says in Tafsir al-Bahr al-Muhit that the responsibility of giving full weight and measure in this verse has been placed on the seller (بَأِع : ba'i`) which tells us that it is the seller who is responsible for weighing, measuring and seeing that it is full as due.
At the end of verse 35, it was said about the fulfillment of weight and measure: ذَٰلِكَ خَيْرٌ وَأَحْسَنُ تَأْوِيلًا (That is good, and better in the end). As for making the weight and measure correct and even, two things have been said here: (1) Firstly, the rule is good. It means that it is intrinsically good. No normal and decent person is going to take weighing less and measuring short as something nice, neither religiously, nor rationally, nor naturally. (2) Secondly, it is better in the end. The end includes the consequent success of the Hereafter, reward of deeds and the blessing of Paradise as well as the happy outcome of the very life in this world. This is suggestive of the fact that no business can prosper until its goodwill stands recognized in the market - and that cannot happen without this commercial honesty.
Lumubos kayo sa pagtatakal kapag magtatakal kayo para sa iba sa inyo at huwag kayong lumugi sa kanya. Tumimbang kayo sa pamamagitan ng timbangang makatarungan, na hindi nagkukulang ng anuman at hindi bumabawas. Ang pagpapalubus-lubos na iyon para sa pagtatakal at pagtitimbang ay higit na mabuti para sa inyo sa Mundo at Kabilang-buhay at higit na maganda sa kahihinatnan kaysa sa pag-uumit sa pamamagitan ng pagkukulang sa mga takalan at mga timbangan.
E siate giusti nelle misure, quando misurate per gli altri, non sottraete nulla, pesate con giustizia e minuziosità, e non fate mancare nulla; il fatto di abbondare nelle misure e nel peso è cosa migliore per voi, in questa vita e nell'Aldilà, ed esito migliore che diminuire nelle misure e nel peso.
Và khi các ngươi đo đạc cho người khác thì các ngươi hãy đo cho đúng, chớ gian lận, và khi các ngươi cân thì hãy cân trên những chiếc cân có độ chính xác bằng sự công bằng và trung thực, không được thiếu bớt một thứ gì của người khác. Việc cân đo ngay thẳng và trung thực như thế là không những là điều tốt cho các ngươi trên thế gian mà còn tốt đẹp cho cả cuộc sống Đời Sau, và nó sẽ mang lại hậu quả tốt đẹp nhất vào Ngày Phán Xét.
"Dan janganlah kamu mengikuti apa yang kamu tidak mem-punyai pengetahuan tentangnya. Sesungguhnya pendengaran, peng-lihatan dan hati, semuanya itu akan diminta pertanggungan jawab-nya." (Al-Isra`: 36).
(36) Maksudnya, janganlah kamu mengikuti apa yang tidak kamu ketahui. Namun, telitilah setiap apa yang hendak kamu kata-kan dan kerjakan. Janganlah pernah sekali-kali menyangka semua itu akan pergi tanpa memberi manfaat bagimu dan (bahkan) mence-lakakanmu.
﴾ إِنَّ ٱلسَّمۡعَ وَٱلۡبَصَرَ وَٱلۡفُؤَادَ كُلُّ أُوْلَٰٓئِكَ كَانَ عَنۡهُ مَسۡـُٔولٗا ﴿ "Sesungguhnya pendengaran, penglihatan, dan hati, semuanya itu akan diminta pertanggungan jawab-nya." Sudah sepantasnya seorang hamba yang mengetahui bahwa-sanya dia akan diminta pertanggung jawaban tentang segala yang telah dia katakan dan perbuat serta (cara) pemanfaatan anggota badan yang telah Allah ciptakan untuk beribadah kepadaNya, untuk mempersiapkan jawaban atas pertanyaan-pertanyaan (yang akan diajukan). Hal itu tidak bisa terlaksana kecuali dengan mengguna-kannya (hanya) dalam rangka pengabdian diri (beribadah) kepada Allah تعالى, mengikhlaskan agama ini (hanya) untukNya dan menge-kangnya dari setiap yang dibenci Allah تعالى.
Non seguire, o Figlio di Ǣdem, ciò che non sai, e non seguire le insinuazioni e i sospetti; in verità, l'uomo è responsabile di ciò che fa del suo udito, della sua vista e del suo animo, nel bene o nel male, così che venga ricompensato per il bene e punito per il male.
Huwag kang sumunod, O anak ni Adan, sa anumang walang kaalaman ukol sa iyo hinggil doon para sumunod ka sa mga palagay at haka-haka. Tunay na ang tao ay pananagutin tungkol sa kung sa ano niya ginamit ang pandinig niya, ang paningin niya, at ang puso niya, na kabutihan o kasamaan para gantimpalaan siya dahil sa kabutihan at parusahan siya dahil sa kasamaan.
Này hỡi con người, ngươi chớ đi theo những điều mà ngươi không có kiến thức hiểu biết bởi vì như thế là đi theo sự phỏng đoán và trực giác. Quả thật, con ngươi sẽ bị tra hỏi về thính giác, thị giác và trái tim mà y đã dùng cho việc xấu và việc tốt, nếu y dùng cho việc tốt y sẽ được ban thưởng còn nếu y dùng cho việc xấu thì sẽ bị trừng phạt.
Do not speak without Knowledge
`Ali bin Abi Talhah reported that Ibn `Abbas said: "This means) do not say (anything of which you have no knowledge)." Al-`Awfi said: "Do not accuse anyone of that of which you have no knowledge." Muhammad bin Al-Hanafiyyah said: "It means bearing false witness." Qatadah said: "Do not say, `I have seen', when you did not see anything, or `I have heard', when you did not hear anything, or `I know', when you do not know, for Allah will ask you about all of that." In conclusion, what they said means that Allah forbids speaking without knowledge and only on the basis of suspicion, which is mere imagination and illusions. As Allah says:
اجْتَنِبُواْ كَثِيراً مِّنَ الظَّنِّ إِنَّ بَعْضَ الظَّنِّ إِثْمٌ
(Avoid much suspicion; indeed some suspicions are sins.) 49:12 According to a Hadith:
«إِيَّاكُمْ وَالظَّنَّنَفَإِنَّ الظَّنَّ أَكْذَبُ الْحَدِيث»
(Beware of suspicion, for suspicion is the falsest of speech.) The following Hadith is found in Sunan Abu Dawud:
«بِئْسَ مَطِيَّةُ الرَّجُلِ: زَعَمُوا»
(What an evil habit it is for a man to say, `They claimed...') According to another Hadith:
«إِنَّ أَفْرَى الْفِرَى أَنْ يُرِيَ الرَّجُلُ عَيْنَيْهِ مَا لَمْ تَرَيَا»
(The worst of lies is for a man to claim to have seen something that he has not seen.) In the Sahih it says:
«مَنْ تَحَلَّمَ حُلْمًا كُلِّفَ يَوْمَ الْقِيَامَةِ أَنْ يَعْقِدَ بَيْنَ شَعِيرَتَيْنِ وَلَيْسَ بِفَاعِل»
(Whoever claims to have seen a dream (when he has not seen) will be told on the Day of Resurrection to make a knot between two barley grains, and he will not be able to do it.)
كُلُّ أُولـئِكَ
(each of those ones) means these faculties, hearing, sight and the heart,
كَانَ عَنْهُ مَسْؤُولاً
(will be questioned.) means, the person will be asked about them on the Day of Resurrection, and they will be asked about him and what he did with them.
Commentary
Two injunctions in these verses, the twelfth and the thirteenth, relate to mores of common social living. The twelfth injunction forbids doing something without having become certain about it.
At this stage, we should not lose sight of the fact that certainty has different degrees. There is a degree of certainty that reaches the level of perfect certitude, a state that leaves no room of even the slightest doubt contrary to it. Then, it could descend to the degree of strong likelihood - even though, there does exist the probability of a contrary aspect. Simi-larly, divine injunctions are also of two kinds: (1) Absolutes and Certain-ties, such as, Articles and Principles of Religion. These require certainty of the first degree. Acting without it is not permissible. (2) Strong Likelihood or Overwhelming Probability, the example of which are injunctions relating to subsidiary deeds. After having given these details, we can state the objective of the cited verse by saying that the element of certainty in injunctions that are Certain and Absolute should also be of the first degree. In other words, it should have attained the degree of perfect certitude and absolute category. And until this happens, this pseudo certainty is not trustworthy in the matter of the basic Articles and Principles of Islam. Acting on its dictates is not permissible. As for the subsidiary injunctions, a certainty of the second degree, that is, of Overwhelming Probability is sufficient. (Bayan al-Qur'an)
Questions will be asked on the day of Qiyamah about the ear, the eye and the heart
This is what we have been told in verse 36: إِنَّ السَّمْعَ وَالْبَصَرَ وَالْفُؤَادَ كُلُّ أُولَـٰئِكَ كَانَ عَنْهُ مَسْئُولًا It means that the ear will be asked as to what did it keep hearing throughout its life. The eye will be asked as to what did it keep seeing throughout its life. The heart will be asked as to what did it keep cooking in its chambers and what was it that it believed in throughout its life. If things were heard through the ears, the hearing of which was not permissible in Shari` ah, such as hearing ill of someone behind his back (ghibah) or hearing unlawful vocal and instrumental music etc., then, punishment will follow the question. If things were seen through the eyes, the seeing of which was not permissible, such as casting an evil eye on a non-Mahram woman or a beardless, handsome youth etc. then, punishment will follow the question. Or, planted a belief in the heart contrary to the Qur'an, and Sunnah, or nursed a baseless blame in the heart regarding someone, then, punishment will follow the question. The fact is that, on that fateful day of Qiyamah, questions will be asked about virtually all blessings given by Allah Ta’ ala. It was said in Surah at-Takathur: لَتُسْأَلُنَّ يَوْمَئِذٍ عَنِ النَّعِيمِ : "And you shall certainly be asked on that day [ of Qiyamah ] about all blessings [ of Allah Ta’ ala ] - 102:8." Since, the ear, the eye and the heart are more important and significant out of these blessings, these were mentioned here particularly.
Tafsir al-Qurtubi and Mazhari give yet another sense of the verse in terms of the close proximity of the statement in the first sentence and the next. In the first sentence, it was said: وَلَا تَقْفُ مَا لَيْسَ لَكَ بِهِ عِلْمٌ (And do not pursue that which you have no knowledge of - 36). Adjacent to it follows the statement that the ear, the eye and the heart - each one of them shall be interrogated about. The sense that emerges from this proximity is that a person who blamed someone without first ascertaining and becoming certain about it, or did something impulsively without doing that first, then, should this thing be related to what is heard through ears, the ears shall be questioned. And if this is 'seen', the eyes shall be questioned. And if comprehended through the heart, the heart shall be questioned to determine whether this person is true or false in his blame or in the belief he has allowed to become rooted in his heart. Thereupon, these very body parts shall speak up as witnesses on the day of Resurrection. It will be a cause of disgrace for those who accuse others without being certain and those who do things the truth of which has not been ascertained first. This is as it appears in Surah Sin: الْيَوْمَ نَخْتِمُ عَلَىٰ أَفْوَاهِهِمْ وَتُكَلِّمُنَا أَيْدِيهِمْ وَتَشْهَدُ أَرْجُلُهُم بِمَا كَانُوا يَكْسِبُونَ ﴿65﴾:"Today [ on the day of Qiyamah ] We shall set a seal on their mouths and their hands shall speak and their feet shall bear witness as to what they have been earning [ by making these limbs of their body do whatever of good or bad they chose ] - 36:65".
Perhaps, the ears, the eyes and the heart have been particularized here on the basis that Allah Ta’ ala has blessed man with sense and consciousness through them. The purpose is to let him first ascertain, examine, and test a thought or belief that crosses his heart. If he finds it true, and sound, let him, then, put it in practice. And should it turn out to be false, let him, then, stay away from it. Anyone who does not use these faculties and goes about following things he has no knowledge of, things the truth of which he has not ascertained first, then, this person is guilty of being ungrateful to these blessings of Allah Ta` ala.
Now, the senses through which man becomes aware of different things are five: the ears, the eyes, the nose, the faculty of speech and the sensation in the whole body that tells one about something being hot or cold. But, habitually man finds out more through the ears and eyes. Awareness about things acquired through the senses of smell, taste and touch is fairly lower in frequency as compared to things heard or seen. That it has been considered sufficient to mention only two of the five senses at this place may, perhaps, be because of this very reason. Then, even from among these two, it is the ear that has been made to precede the eye - and on other occasions of the Holy Qur'an as well, wherever these two has been mentioned, it is the ear that has been mentioned first. In all likelihood, the reason for it is that the major part of man's in-formation is comprised of things heard through the ears. Things seen through the eyes happen to be comparatively much less.
Janganlah kamu -wahai anak Adam- mengikuti sesuatu yang tidak kamu ketahui, sehingga kamu hanya mengikuti prasangka dan insting belaka sebab manusia pasti akan mempertanggungjawabkan baik-buruknya penggunaan alat pendengaran, penglihatan, dan hatinya, yang baik akan diberikan pahala dan ganjaran, sedangkan yang buruk akan diberikan hukuman dan azab.
36- Bilmediğin bir şeyin ardına düşme! Çünkü kulak, göz ve kalbin her biri ondan sorumludur.
36. Yani hakkında bilgin olmayan şeyin arkasından gitme! Aksine her ne söyler ve her ne yaparsan o konuda sağlam bilgin olsun. Böyle yapmadığın takdirde bu, lehine de aleyhine de değildir sanma. Aksine “kulak, göz ve kalbin her biri ondan sorumludur.” Söylediklerinden, yaptıklarından ve Yüce Allah’ın kendisine ibadet etsin diye vermiş olduğu azalarını nerede kullandığından sorguya çekileceğini bilen bir kula yakışan, bu sorguya cevap hazırlamasıdır ki bu da ancak onları Yüce Allah’a kullukta kullanmakla, dini yalnızca O’na halis kılmakla ve Allah’ın hoşlanmadığı şeylerden de onları uzak tutmakla mümkün olabilir.
Ô enfant d’Adam, ne suis pas ce dont tu ne détiens aucune connaissance comme les conjectures et les suppositions, car l’être humain sera questionné sur la manière dont il s’est servi de sa vue et de son cœur. Il sera ainsi récompensé pour s’en être servi en bien et puni pour s’en être servi en mal.
No sigas aquello de lo que no tienes conocimiento, como las sospechas y conjeturas. Se los interrogará acerca de lo bueno o lo malo que hayan hecho con su oído, vista y corazón, y serán recompensados por lo bueno y castigados por lo malo.
Do not follow - O son of Adam - that which you have no knowledge of, by following suspicions and conjecture. A person will be questioned about the good or bad that he used his hearing, sight and heart for and he will rewarded for the good and punished for the bad.
Nemoj se povoditi za onim što ne znaš i u šta nisi siguran, već sve provjeravaj kako bi otklonio svaku sumnju! Čovjek će odgovarati pred Allahom za sluh, vid i razum, pa bude li ih koristio u dobro, bit će nagrađen, a u protivnom će biti kažnjen.
-Ey Âdemoğlu!- Bilmediğin bir şeyin zanların, varsayımların ve sezgilerin ardına düşme! Şüphesiz insan kulak, göz ve kalbini kullanarak işlediği hayır ve şerden sorumludur. Zira yaptığı hayır üzerine mükâfat verilir ve yaptığı şer üzerine de cezalandırılır.
"Dan janganlah kamu berjalan di muka bumi ini dengan som-bong, karena sesungguhnya kamu sekali-kali tidak dapat menembus bumi dan sekali-kali kamu tidak akan sampai setinggi gunung. Se-mua itu kejahatannya amat dibenci di sisi Rabbmu. Itulah sebagian hikmah yang diwahyukan Rabbmu kepadamu. Dan janganlah kamu mengadakan tuhan yang lain di samping Allah, yang menyebabkan kamu dilemparkan ke dalam neraka dalam keadaan tercela lagi di-jauhkan (dari rahmat Allah)." (Al-Isra`: 37-39).
(37) Allah تعالى berfirman, ﴾ وَلَا تَمۡشِ فِي ٱلۡأَرۡضِ مَرَحًاۖ ﴿ "Dan janganlah kamu berjalan di muka bumi ini dengan sombong," yaitu congkak, ber-lagak, sombong terhadap kebenaran dan merasa lebih besar di ha-dapan makhluk. ﴾ إِنَّكَ ﴿ "Sesungguhnya kamu," dengan perbuatanmu itu ﴾ لَن تَخۡرِقَ ٱلۡأَرۡضَ وَلَن تَبۡلُغَ ٱلۡجِبَالَ طُولٗا ﴿ "sekali-kali tidak dapat menembus bumi dan sekali-kali kamu tidak akan sampai setinggi gunung," dengan kesom-bonganmu. Bahkan kamu menjadi hina di sisi Allah, nista pada pandangan makhluk, dalam keadaan dimurkai dan dibenci. Engkau telah meraup perilaku-perilaku yang seburuk-buruknya, dan engkau telah menyandangi diri dengan moral yang paling rendah tanpa mendapatkan sebagian apa yang kamu inginkan.
(38) ﴾ كُلُّ ذَٰلِكَ ﴿ "Semua itu," semua larangan yang telah disebut-kan yang telah Allah larang pada ayat-ayat sebelumnya, mulai dari Firman Allah, ﴾ ل َ ا تَجۡعَلۡ مَعَ ٱللَّهِ إِلَٰهًا ءَاخَرَ ﴿ "Janganlah kamu adakan tuhan yang lain di samping Allah," dan larangan durhaka kepada kedua orang tua, dan deretan larangan setelahnya ﴾ كَانَ سَيِّئُهُۥ عِندَ رَبِّكَ مَكۡرُوهٗا ﴿ "kejahatan-nya amat dibenci di sisi Rabbmu," maksudnya semua itu berakibat buruk dan berbahaya bagi pelakunya. Terlebih lagi, Allah pun mem-benci dan menolak perbuatan-perbuatan itu.
(39) ﴾ كُلُّ ذَٰلِكَ ﴿ "Itulah," yang Kami jelaskan dan terangkan dari hukum-hukum yang agung ini, ﴾ مِمَّآ أَوۡحَىٰٓ إِلَيۡكَ رَبُّكَ مِنَ ٱلۡحِكۡمَةِۗ ﴿ "sebagian hik-mah yang diwahyukan Rabbmu kepadamu." Sesungguhnya termasuk nilai-nilai yang mengandung hikmah, adalah perintah untuk berbuat kebaikan dan berakhlak mulia, serta larangan dari moral yang hina dan tingkah-laku yang jelek. Perbuatan-perbuatan yang disebutkan pada ayat-ayat ini termasuk pancaran hikmah yang luhur, yang diwahyukan oleh Rabb semesta alam kepada penghulu para rasul (Nabi Muhammad) dalam kitabNya yang mulia (al-Qur`an al-Karim) untuk disampaikan kepada umat yang terbaik. Perbuatan-perbuat-an itu termasuk hikmah yang barangsiapa telah mendapatkannya, maka dia telah dianugerahi kebaikan yang melimpah ruah. Kemu-dian, Allah menutup rangkaian ayat itu dengan larangan untuk beribadah kepada selainNya sebagaimana Allah telah mengawali-nya dengan topik itu.
Allah berfirman, ﴾ وَلَا تَجۡعَلۡ مَعَ ٱللَّهِ إِلَٰهًا ءَاخَرَ فَتُلۡقَىٰ فِي جَهَنَّمَ ﴿ "Dan janganlah kamu mengadakan tuhan yang lain di samping Allah yang menyebabkan kamu dilemparkan ke dalam neraka," yaitu dalam keadaan kekal dan dikekalkan. Sesungguhnya orang yang berbuat syirik, maka Allah benar-benar mengharamkan surga baginya surga. Dan tempat kem-balinya adalah di dalam neraka ﴾ مَلُومٗا مَّدۡحُورًا ﴿ "dalam keadaan tercela lagi dijauhkan (dari rahmat Allah)," maksudnya, kamu dikenai celaan, laknat dan hinaan dari Allah, para malaikat, dan seluruh manusia.
Condemnation of strutting
Allah forbids His servants to strut and walk in a boastful manner:
وَلاَ تَمْشِ فِى الاٌّرْضِ مَرَحًا
(And walk not on the earth with conceit and arrogance.) meaning, walking in boastful manner and acting proud, like those who are arrogant oppressors.
إِنَّكَ لَن تَخْرِقَ الاٌّرْضَ
(Verily, you can neither rend nor penetrate the earth) means, you cannot penetrate the earth with your walking. This was the opinion of Ibn Jarir.
The thirteenth injunction appearing in the second of the two cited verses (37) is: وَلَا تَمْشِ فِي الْأَرْضِ مَرَحًا (And do not walk on the earth haughtily). It means that one should not walk in a way that shows arrogance, pride and exultation, for this is an idiotic act. It is as if one would like to tear the earth apart just by walking on it - something not in his power to accomplish. Or, as if by walking with a challenging gait, he would like to rise much higher - but the mountains of Allah rise far higher than he could ever beat anatomically. In reality, arrogance as such is a major sin that can afflict human heart mortally. Therefore, one must guard against even signs of arrogance exhibited through the way one goes about in life, for they too are impermissible, after all. Walking haughtily, even though one may not be walking by exerting force on the earth, and assuming airs and posing high are impermissible under all conditions. Arrogance is to take yourself superior to others and rate others to be inferior to you. Severe warnings against it appear in Hadith.
Imam Muslim (رح) has reported on the authority of Sayyidna ` Iyad ibn ` Ammar ؓ that the Holy Prophet ﷺ said, "Allah Ta` ala has sent this command to me through revelation: Take to humility. Let no man pride on another man, nor adopt an attitude of self-eminence and let no one be unjust to anyone." (Mazhari)
And Sayyidna ` Abdullah ibn Masud ؓ narrates that the Holy Prophet ﷺ said, Not to enter Paradise is he who has arrogance in his heart even to the measure of a particle" (Mazhari with reference to the Sahih of Muslim).
And it has been reported in Hadith Qudsi on the authority of Sayyidna Abu Hurairah ؓ that the Holy Prophet ﷺ said, "Allah Ta’ ala says that grandeur is My mantle and greatness is My breech. Whoever tries to snatch these from Me, him I shall put in Jahannam (The words rida' and izar signify dress and Allah Ta` ala has no mass or body that would need a dress. Therefore, at this place, it means the attribute of divine glory. So, whoever betrays the wish to become associated with Allah Ta’ ala in this attribute belongs to Hell).
And in another Hadith the Holy Prophet ﷺ has been reported to have said, "On the day of Qiyamah, arrogant people will be raised as humans scaled down to the size of tiny ants under the shadow of disgrace descending from all sides. They will be driven to a prison of Hell called Bulas. It will be surrounded with blazing fire, the highest around, and they will be drinking pus and blood excreted by the inmates of Hell to quench their thirst." (Tirmidhi on the authority of ` Amr ibn Shu'aib, he from his father, he from his grandfather - Mazhari)
And speaking from the pulpit, Sayyidna ` Umar ؓ said, "I have heard from the Holy Prophet ﷺ that a person who takes to humility, Allah Ta’ ala elevates him to higher ranks following which he is, though, insignificant in his own sight, but he is great in the sight of everybody else. And whoever waxes proud, him Allah Ta’ ala puts to disgrace following which he is, though, great in his own sight but he is, in the sight of people, worse than a dog and pig." (Mazhari)
Yeryüzünde kibirlenerek ve böbürlenerek yürüme! Eğer kendini üstün görerek yürürsen, sen hiç bir zaman bu yürüyüşünle yeri yaramazsın. Ve boyunun uzunluğuyla da dağların eriştiği uzunluğa ve yüksekliğe erişemezsin. O halde neden kibirlenirsin?
Janganlah pula kamu berjalan di muka bumi dengan sikap angkuh dan sombong sebab walaupun engkau berjalan dengan sikap keangkuhan bumi tidak akan terbelah karenanya, dan tidak pula dirimu akan menjulang tinggi seperti tingginya gunung-gunung, lalu kenapa harus menunjukkan sikap angkuh?!
Ne hodaj, čovječe, nadmeno i oholo po zemlji, jer si bespomoćno stvorenje i svojim hodom ne možeš probiti zemlju, niti možeš dosegnuti rastom planine. Čovječe, ti si malehan, sitan i neznatan. Čemu se onda oholiš?
Do not walk on earth with pride and arrogance. If you walk haughtily on earth you will not be able to split the earth, nor will your stature reach the mountains in height and elevation. Why then are you so proud?!
Ne marche pas sur Terre avec arrogance et orgueil car aussi arrogant et orgueilleux que tu sois, tu ne pourras fendre la Terre avec tes pas et atteindre la hauteur des montagnes. Pour quelle raison es-tu donc arrogant?
No caminen por la tierra con soberbia y arrogancia. Si caminan con altivez en la tierra, no podrán abrirla, ni su estatura alcanzará las montañas en altura y elevación. ¿Por qué, entonces, son tan soberbios?
37- Yeryüzünde böbürlenerek yürüme! Çünkü sen ne yeri yarabilirsin, ne de boyca dağlara erişebilirsin.
38- Bütün bunlar kötüdür ve Rabbinin katında hoşlanılmayan şeylerdir.
39- Bunlar, Rabbinin sana vahyettiği hikmetlerdendir. Allah ile beraber başka bir ilâh edinme! Sonra kınanmış ve (ilahi rahmetten) kovulmuş olarak cehenneme atılırsın.
37. “Yeryüzünde böbürlenerek” şımarıkça, insanlara karşı hava atarak, kibirle, hakka karşı büyüklenerek “yürüme! Çünkü sen” bu şekilde yapmakla “ne yeri yarabilirsin, ne de boyca dağlara erişebilirsin.” Aksine Allah nezdinde hakir, insanlar nezdinde de küçülmüş olursun. Sana buğze ve gazab edilir. En kötü ahlâkı kazanmış, arzuladığının bir kısmını dahi elde edemeksizin de en kötü huya bürünmüş olursun.
38. “Bütün bunlar” yani daha önce “Rabbin, kendisinden başkasına ibadet etmemenizi...” buyruğu ile başlayan ve anne-babaya kötü davranmanın yasaklanması ile devam eden ve bunlara atfedilen diğer bütün yasaklar. “kötüdür ve Rabbinin katında hoşlanılmayan şeylerdir.” Bütün bunlar işleyene zararlıdır ve onlar hakkında kötüdür. Yüce Allah da bunlardan hoşlanmaz ve onları reddeder.
39. “Bunlar” yani açıklamış olduğumuz bu yüce hükümler “Rabbinin sana vahyettiği hikmetlerdendir.” Çünkü hikmet, güzel amellerin ve üstün ahlâkî değerlerin emredilmesi, kötü davranışlarla alçak huyların da yasak kılınması demektir. Bu âyet-i kerimelerde sözü edilen ameller de âlemlerin Rabbinin, peygamberlerin efendisine, ümmetlerin en faziletlisine emretmesi için kitapların en şereflisi dahilinde vahyetmiş olduğu en üstün hikmetlerdendir. O halde bunlar, kendisine ihsan edilen kimseye pek çok hayır verilmiş olacağı belirtilen (bk. el-Bakara, 2/269)“hikmet” kapsamı içerisindedir. Daha sonra Yüce Allah, bu hikmetleri -en başında olduğu gibi- Allah’tan başkasına ibadeti yasaklayarak sona erdirmekte ve şöyle buyurmaktadır: “Allah ile beraber başka bir ilâh edinme. Sonra kınanmış ve (ilahi rahmetten) kovulmuş” yani Yüce Allah, melekler ve bütün insanlar tarafından yerilmiş, lanete uğramış ve kınanmış “olarak cehenneme atılırsın.” Orada da ebedi kalırsın. Çünkü kendisine ortak koşana Yüce Allah, cenneti haram kılmıştır, onun barınağı cehennemdir.
E non percorrere la terra con arroganza ed esibizionismo; in verità, se la percorri con superbia non riuscirai a percorrerla tutta nel tuo cammino, e la tua altezza non raggiungerà quella delle montagne: Perché dunque ti insuperbisci?!
Này con người, ngươi chớ bước đi với dáng vẻ tự cao tự đại trên trái đất. Quả thật với điệu bộ tự cao tự đại của ngươi khi bước đi trên trái đất cũng sẽ không bao giờ làm cho nó nứt ra và chiều cao của ngươi cũng sẽ không bào giờ cao bằng núi. Nếu như thế thì cơ sao ngươi lại ngạo mạn và kiêu căng?!
Huwag kang lumakad sa lupa sa pagpapakamalaki at sa pagmamayabang. Tunay na ikaw, kung lalakad ka rito habang nagmamataas, ay hindi makapuputol sa lupa dahil sa paglalakad mo at hindi makaaabot ang tindig mo sa naabot ng mga bundok sa kataasan at sa kaangatan, kaya sa ano ang pagpapakamalaki mo samakatuwid?
Lahat ng nauna ang pagkabanggit, ang masagwa mula roon sa ganang Panginoon mo, O tao, ay laging ibinabawal. Hindi nalulugod si Allāh sa tagagawa niyon, bagkus namumuhi Siya roon.
La malvagità di tutto quanto menzionato è già presso il tuo Dio – o uomo – ed è proibito: Allāh non è compiaciuto di chi l'ha commesso; anzi, lo ripudia.
After having described details of the injunctions appearing above, it was said in the last verse: كُلُّ ذَٰلِكَ كَانَ سَيِّئُهُ عِندَ رَبِّكَ مَكْرُوهًا (That which is evil, of all these, is detestable in the sight of your Lord - 38).
As for what has been forbidden in the said injunctions, their repugnance is obvious. But, within these there are some commandments where rights of parents and relatives have been enjoined or fulfillment of promises has been made mandatory. Here too, the purpose is to avoid doing the opposite of it, like hurting parents, breaking off from relatives and going back on solemn promises. Since all these things are haram or reprehensible, therefore, it has been called 'makruh' in a general sense of 'detestable' which includes the haram and makruh both. (Bayan al-Qur an)
Note
The injunctions described in the fifteen verses cited above are, in a way, the explanation of the effort acceptable in the sight of Allah mentioned in: وَسَعَىٰ لَهَا سَعْيَهَا (and makes effort for it as due - 19). There it was said that not every effort is acceptable with Allah. Instead, the effort made in accordance with the Sunnah and teaching of the Holy Prophet ﷺ is the only one acceptable with Him. Main divisions of such acceptable effort have been mentioned in these injunctions which take up the rights of Allah first and then the rights of the servants of Allah.
A gist of Torah in fifteen verses
Sayyidna ` Abdullah ibn ` Abbas ؓ said that the commandments of the entire Torah have been reduced to fifteen verses of Surah Bani Isra'il. (Mazhari)
Tất cả những điều được đề cập ở trên đều là những việc làm tội lỗi và bị nghiêm cấm ở nơi Thượng Đế của ngươi - hỡi con ngươi -, Ngài sẽ không hài lòng cho những hành động đó, tất cả đều đáng ghét đối với Ngài.
Sva ogavna djela, spomenuta u prethodnim ajetima, Allahu su mrska i nije zadovoljan njihovim počiniocem.
Tout ce qui est mauvais parmi ce qui a été évoqué dans les versets précédents est interdit par ton Seigneur, ô être humain. Il n’agréera donc pas celui qui commet ces actes, mais l’abominera plutôt.
Wahai manusia, semua yang telah disebutkan diatas berupa amalan yang dilarang merupakan kejahatan yang sangat dibenci dan dilarang oleh Tuhanmu, Allah tidak akan meridhai pelakunya, bahkan Dia memurkainya.
Ser humano, el mal de todo lo que se ha mencionado anteriormente está prohibido por tu Señor. Al-lah no se complace con ello, lo detesta.
-Ey insan!- Burada zikri geçen kötülüklerin hepsi yasaktır. Yüce Allah onları yapandan razı olmaz. Bilakis nefret eder ve sevmez.
Qatada, one of the early commentators of the Quran, said, ‘Don’t say, “I have seen” when you have not seen, don’t say, “I have heard” when you have not heard, and don’t say “I know” when you do not know.’ One who fears to be called to account before God, will never say anything without first verifying it. Man should use his eyes, ears and brain for the purpose they were designed and should talk of and act only upon such matters for which there is adequate evidence to warrant this. He should eschew all that is baseless, for example, bearing false witness, making false allegations, condemning someone on the basis of hearsay, justifying falsehoods merely on account of envy, placing credence on things that man does not know for sure because of his limitations. The ears, eyes and mind are apparently under man’s control. But these are, as it were, entrusted to him by God, and so it is a must for a man to utilize them according to God’s will, otherwise he will be taken strictly to task for their misuse. Man, even with all the power given to him, cannot tear apart the ground on which he lives, while the sheer height of the mountains negates his every claim to greatness. This is a practical comparison illustrating the real status of man as opposed to the greatness of God. It emphasizes the fact that man should not be filled with pride in this world. He should tread the path of humility and submissiveness and not that of pride and rebellion.
The evil of all that has been mentioned above is prohibited by your Lord - O man! Allah is not pleased with those who perpetrate this and He in fact detests them.
The injunctions given in the above verses come under the heading of ‘wisdom’ (hikmah). The meaning of ‘wisdom’ here stands for the firm reality, the sound truths of life. It is on the foundations of these realities that the healthy life is built. A human society devoid of them can expect little else but annihilation both in the present and in the next life. The narration of the above-mentioned advice begins with the Oneness of God, or tawhid (verse 22) and finishes with the oneness of God (verse 39). This indicates that, for the foundation of all good deeds, man should believe in the one God. He should fear and love Him alone. The secret of a good life is concealed in the right relationship with God. If the relationship with God is not proper, no other thing can set right the affairs of human life. God is the beginning and the end of human life.
Ces ordres, interdictions et jugements que Nous avons explicités, figurent parmi ce que ton Seigneur t’a révélé. Ô être humain, n’adore pas des divinités avec Allah car tu serais jeté en Enfer le Jour de la Résurrection, réprouvé par toi-même et par les gens [ton comportement], et de plus toute bonne chose te sera refusée.
Everything previously mentioned is Revelation and Wisdom
Allah says: `What We have commanded you to do is part of good manners, and what We have forbidden you are evil qualities. We have revealed this to you, O Muhammad, so that you may command the people likewise.'
وَلاَ تَجْعَلْ مَعَ اللَّهِ إِلَـهًا ءَاخَرَ فَتُلْقَى فِى جَهَنَّمَ مَلُومًا
(And set not up with Allah any other god lest you should be thrown into Hell, blameworthy) meaning, your own self will blame you, as will Allah and His creation.
مَّدْحُورًا
(rejected) means far removed from everything good. Ibn `Abbas and Qatadah said: "(It means) cast out." This is an address to the Ummah via the Messenger , for he is infallible.
İşte bu, Rabbinin sana açıklamış olduğu emir-yasak ve hükümler hikmet olarak vahyettiği şeylerdendir. -Ey insan!- Allah ile birlikte bir başka ilah edinme! Kıyamet gününde hem nefsin ve hem de insanlar seni kınarlar ve bütün hayırlardan kovulmuş ve kınanmış olarak Cehennem'e atılırsın.
Those instructions, prohibitions and laws that we have explained to you are part of what your Lord has revealed to you. Do not take - O man - another deity together with Allah, for you will be thrown into Hell on the Day of Judgement, blamed by your own soul and by people and banished from every good.
Perkara yang Kami jelaskan tersebut berupa perintah, larangan, dan hukum-hukum merupakan ilmu dan hikmah yang diwahyukan Tuhanmu kepadamu, sebab itu janganlah engkau -wahai manusia- mengadakan Tuhan lain bersama Allah, nanti engkau diceburkan ke dalam neraka Jahanam pada hari Kiamat kelak dalam keadaan tercela di mata dirimu sendiri dan di mata manusia lainnya, serta terjauhkan dari segala kebaikan.
Ono što je Uzvišeni Allah objasnio u vidu naredbi, zabrana i propisa je Allahova objava tebi. Prema tome, čovječe, ne obožavaj nikog pored Allaha, ili ćeš biti bačen u džehennemsku vatru, i sām ćeš sebe koriti, i ljudi će te koriti, i bit ćeš lišen Allahove milosti i svakog dobra.
Esas instrucciones, prohibiciones y leyes que te hemos explicado son parte de lo que tu Señor te ha revelado. No adores a otra deidad junto a Al-lah, porque serás arrojado al Infierno en el Día del Juicio, acusado por tu propia alma y por la gente y alejado de todo bien.
Đó là những điều TA (Allah) đã trình bày rõ ràng về các mệnh lệnh, những điều cấm và các giáo luật từ sự thông thái mà Thượng Đế của ngươi đã mặc khải cho ngươi, hỡi con người. Bởi thế, ngươi chớ dựng lên một đấng thờ phượng khác cùng với Allah để rồi vào Ngày Phán Xét ngươi sẽ bị ném vào Hỏa Ngục, ngươi sẽ bị chính bản thân và nhân loại chê trách, và ngươi sẽ bị xua đuổi khỏi mọi điều tốt lành.
Tra i decreti che abbiamo chiarito, e i divieti e le legge che il tuo Dio ti ha rivelato, vi è il fatto di non prendere, o uomo, assieme ad Allāh un'altra divinità, altrimenti sarai gettato all'Inferno, nel Giorno della Resurrezione, rimproverato dalla tua stessa anima e dalla gente, allontanato da ogni bene.
Yaong ipinaliwanag na mga pag-uutos, mga pagsaway, at mga patakaran ay kabilang sa karunungan na ikinasi sa iyo ng Panginoon mo. Huwag kang gumawa, O Sugo, kasama kay Allāh ng isang sinasambang iba pa para maitapon ka sa Impiyerno sa Araw ng Pagbangon bilang sinisising sinisisi ka ng sarili mo at sinisisi ka ng mga tao at bilang itinataboy palayo sa bawat kabutihan.
Refutation of Those Who claim that the Angels are Daughters of Allah
Allah refutes the lying idolators who claim, may the curse of Allah be upon them, that the angels are the daughters of Allah. They made the angels, who are the servants of Ar-Rahman (the Most Beneficent), females, and called them daughters of Allah, then they worshipped them. They were gravely wrong on all three counts. Allah says, denouncing them:
أَفَأَصْفَـكُمْ رَبُّكُم بِالْبَنِينَ
(Has then your Lord preferred for you sons,) meaning, has He given only you sons
وَاتَّخَذَ مِنَ الْمَلَـئِكَةِ إِنَاثًا
(and taken for Himself from among the angels daughters) meaning, has He chosen for Himself, as you claim, daughters Then Allah denounces them even more severely, and says:
إِنَّكُمْ لَتَقُولُونَ قَوْلاً عَظِيمًا
(Verily, you indeed utter an awful saying.) meaning, in your claim that Allah has children, then you say that His children are female, which you do not like for yourselves and may even kill them by burying them alive. That is indeed a division most unfair! Allah says:
وَقَالُواْ اتَّخَذَ الرَّحْمَـنُ وَلَداً - لَقَدْ جِئْتُمْ شَيْئاً إِدّاً - تَكَادُ السَّمَـوَتُ يَتَفَطَّرْنَ مِنْهُ وَتَنشَقُّ الاٌّرْضُ وَتَخِرُّ الْجِبَالُ هَدّاً - أَن دَعَوْا لِلرَّحْمَـنِ وَلَداً - وَمَا يَنبَغِى لِلرَّحْمَـنِ أَن يَتَّخِذَ وَلَداً - إِن كُلُّ مَن فِى السَّمَـوَتِ وَالاٌّرْضِ إِلاَّ آتِى الرَّحْمَـنِ عَبْداً - لَّقَدْ أَحْصَـهُمْ وَعَدَّهُمْ عَدّاً - وَكُلُّهُمْ ءَاتِيهِ يَوْمَ الْقِيَـمَةِ فَرْداً
(And they say: "The Most Beneficent (Allah) has begotten a child." Indeed you have brought forth (said) a terrible evil thing. Whereby the heavens are almost torn, and the earth split asunder, and the mountains fall in ruins. That they ascribe a son child to the Most Beneficent. But it is not suitable for (the majesty of) the Most Beneficent that he should beget a child. There is none in the heavens and the earth but comes unto the Most Beneficent as a servant. Verily, He knows each one of them, and has counted them a full counting. And every one of them will come to Him alone on the Day of Resurrection.) (19:88-95)
O voi che affermate che gli angeli siano figlie di Allāh: Il vostro Dio, o idolatri, ha per caso riservato a voi i figli maschi, scegliendo per lui gli angeli femmine? Lungi Allāh da ciò che dite! In verità, voi dite nei riguardi di Allāh, gloria Sua, enormi nefandezze, quando dite che Allāh abbia dei figli e insinuate che Egli abbia figlie femmine, sprofondando nella miscredenza.
Hỡi những ai cho rằng các Thiên Thần là những đứa con gái của Allah, hỡi những kẻ thờ đa thần, chẳng lẽ Thượng Đế của các ngươi đãi ngộ đặc biệt với các ngươi với các con trai và nhận lấy các Thiên Thần làm những đứa con gái của Ngài ư? Quả thật, Allah vĩ đại hơn những gì các ngươi nói, các ngươi thực sự đã nói cho Allah với lời lẽ vô đức tin và xúc phạm tày trời khi các ngươi gán cho Ngài đứa con cũng như các ngươi khẳng định rằng Ngài có những đứa con gái.
O kayong nag-aangkin na ang mga anghel daw ay mga babaing anak ni Allāh, nagtangi ba sa inyo ang Panginoon ninyo, O mga tagapagtambal, sa [pagkakaroon ng] mga lalaki kabilang sa mga anak at gumawa Siya para sa sarili Niya sa mga anghel bilang mga babaing anak? Pagkataas-taas si Allāh kaysa sa mga sinasabi ninyo! Tunay na kayo ay talagang nagsasabi laban kay Allāh – kaluwalhatian sa Kanya – ng isang sinasabing lumalabis sa kapangitan yayamang nag-uugnay kayo sa Kanya ng anak, at naggigiit kayo na ukol sa Kanya ang mga babaing anak bilang pagpapakalabis sa kawalang-pananampalataya sa Kanya.
"Maka apakah patut Rabbmu memilihkan bagimu anak-anak laki-laki sedang Dia sendiri mengambil anak-anak perempuan dari para malaikat? Sesungguhnya kamu benar-benar mengucapkan kata-kata yang besar (dosanya)." (Al-Isra`: 40).
(40) Ini merupakan bantahan keras terhadap siapa saja yang mengklaim bahwasanya Allah memperanak anak perempuan dari makhlukNya. Allah berfirman, ﴾ أَفَأَصۡفَىٰكُمۡ رَبُّكُم بِٱلۡبَنِينَ ﴿ "Maka apakah patut Rabbmu memilihkan bagimu anak-anak laki-laki," maksudnya memilih-kan bagimu pilihan terbaik dan bagian yang sempurna ﴾ وَٱتَّخَذَ ﴿ "sedang Dia mengambil," untuk diriNya ﴾ مِنَ ٱلۡمَلَٰٓئِكَةِ إِنَٰثًاۚ ﴿ "anak perempuan dari para malaikat?" Lantaran mereka menyangka bahwa para malaikat adalah anak-anak perempuan Allah. ﴾ إِنَّكُمۡ لَتَقُولُونَ قَوۡلًا عَظِيمٗا ﴿ "Sesungguh-nya kamu benar-benar mengucapkan kata-kata yang besar (dosanya)." Dalam pernyataan ini termuat kelancangan terbesar kepada Allah, pasalnya kalian menisbatkan anak bagiNya yang berarti Allah mem-butuhkan mereka dan ketidakbutuhan sebagian makhluk kepada Allah. Mereka telah menetapkan pilihan bagiNya dengan bagian yang terburuk dari dua jenis yang ada, yaitu anak-anak perempuan. Padahal Dia-lah yang telah menciptakanmu dan memilihkan untuk-mu jenis kelamin laki-laki. Mahatinggi Allah dari perkataan orang-orang zhalim.
O you who claim that the angels are Allah’s daughters! Has your Lord chosen you - O idolaters - to have male children, while taking for Himself daughters from among the angels? Allah is above what you are saying. You are indeed saying a terrible thing about Allah by ascribing children to him and claiming that He has daughters persisting in you disbelief.
40- Rabbiniz size ayrıcalık tanıyarak oğulları size ayırdı da kendisi meleklerden kızlar edindi, öyle mi!? Gerçekten siz, çok büyük bir söz söylüyorsunuz.
40. Bu buyruk, Allah’ın yarattıkları arasından kız çocukları edindiğini iddia eden müşriklerin kanaatlerini, şiddetli bir şekilde reddetmektedir. “Rabbiniz size ayrıcalık tanıyarak oğulları size ayırdı” Yani O, seçkin ve kamil kabul ettiğiniz oğulları sizin için seçip ayırdı “kendisi meleklerden kızlar edindi” kendisi için de melekleri kız çocuklar olarak ayırmış, öyle mi?! Çünkü müşrikler, meleklerin Allah’ın kızları olduğunu iddia ediyorlardı. “Gerçekten siz çok büyük bir söz söylüyorsunuz.” Bu söz, Allah’a karşı en büyük küstahlıktır. Çünkü siz, önce sizi yaratan O olduğu halde, bazı yaratılmışların bile ihtiyaç duymadığı ve muhtaçlık anlamını içeren evlat sahibi olmayı O’na nispet ettiniz. Sonra bir de evlatlar içinden bu iki sınıfın -sizce- daha kötü olanını yani kızları O’na, erkek çocukları da kendinize ayırdınız. Yüce Allah, zalimlerin söylediklerinden çok yüce ve münezzehtir.
Ô vous qui prétendez que les anges sont les filles d’Allah, croyez-vous qu’Allah vous a alloués une descendance mâle et qu’Il s’est donné des filles parmi les anges? Qu’Allah soit élevé au-dessus de ce que vous dites car en lui attribuant une progéniture, vous proférez des paroles infâmantes au sujet d’Allah et versez dans la mécréance à outrance en prétendant qu’Il a des filles.
-Ey müşrikler!- Meleklerin Allah'ın kızları olduğunu iddia ediyorsunuz ve Rabbiniz size oğulları tahsis edip de kendisine meleklerden kızlar edindiğini mi söylüyorsunuz? Allah -Subhânuhu ve Teâlâ- söylemiş olduklarınızdan çok yücedir. Kesinlikle siz her noksanlıktan münezzeh Allah -Subhânehu ve Teâlâ- hakkında son derece çirkin ve büyük bir lâf ediyorsunuz. O'na çocuk nispet edip küfürde daha da aşırı giderek kızların Allah'a ait olduğunu iddia ediyorsunuz.
Zar je vas, o nevjernici, Jedini i Silni Allah obdario sinovima, a Sebi uzeo meleke da Mu budu kćeri?! Ove vaše riječi predstavljaju veliku bezobzirnost, ružnoću i golemo nevjerstvo, s obzirom na to da pripisujete Allahu nešto što Mu ne priliči, što je još dublje ulaženje u nevjerstvo.
Wahai orang-orang yang mengklaim bahwa para malaikat adalah anak-anak perempuan Allah! Apakah Tuhan kalian -wahai kaum musyrikin- mengistimewakan kalian dengan anak laki-laki dan Dia memilih untuk diri-Nya para malaikat sebagai anak-anak perempuan? Sungguh Allah Mahatinggi dari apa yang kalian katakan, sungguh kalian benar-benar telah mengatakan tentang Allah perkataan yang sangat keji dengan menisbahkan pada-Nya anak, serta mengklaim bahwa Dia memiliki anak perempuan sebagai bentuk kekufuran yang melampaui batas kepada-Nya.
Los que afirman que los ángeles son las hijas de Al-lah, ¿acaso los ha elegido su Señor para que tengan hijos varones, mientras toma para Sí mismo hijas de entre los ángeles? Al-lah está por encima de lo que ustedes afirman. De hecho, lo que afirman acerca de Al-lah es algo terrible, atribuirle hijos y afirmar que Él tiene hijas, así persisten en su incredulidad.
"Dan sesungguhnya dalam al-Qur`an ini Kami telah ulang-ulangi (peringatan-peringatan), agar mereka selalu ingat. Dan tidaklah ulangan peringatan itu melainkan (menambah) mereka lari (dari kebenaran). Katakanlah, 'Jikalau ada tuhan-tuhan di sampingNya, sebagaimana yang mereka katakan, niscaya tuhan-tuhan itu mencari jalan kepada Rabb yang mempunyai 'Arasy'. Mahasuci dan Mahatinggi Dia dari apa yang mereka katakan de-ngan ketinggian yang sebesar-besarnya. Langit yang tujuh, bumi dan semua yang ada di dalamnya bertasbih kepada Allah. Dan tak ada suatu pun melainkan bertasbih dengan memujiNya, tetapi kamu sekalian tidak mengerti tasbih mereka. Sesungguhnya Dia Maha Penyantun lagi Maha Pengampun." (Al-Isra`: 41-44).
(41) Allah تعالى mengabarkan bahwasanya Dia telah mengulang-ulang (peringatan) dalam al-Qur`an. Maksudnya, Dia telah mem-variasikan hukum-hukum dan menjelaskannya, memperbanyak kuantitas dalil dan bukti-bukti nyata untuk risalah yang Allah seru-kan. Dia terus mewanti-wanti dan memperingatkan supaya mereka mengingat-ingat hal-hal yang bermanfaat sehingga mereka menger-jakannya, dan mengingatkan sesuatu yang membahayakan sehingga dihindari. Akan tetapi, kebanyakan manusia enggan (menerima peringatan) ﴾ إِلَّا نُفُورٗا ﴿ "melainkan (menambah) mereka lari," dari ayat-ayat Allah, karena kebencian mereka terhadap kebenaran dan ke-cintaan mereka terhadap kebatilan yang mereka gelayuti (sebelum-nya), sampai mengakibatkan mereka fanatik buta terhadap kebatil-an mereka, tidak sudi mendengarkan ayat-ayat Allah, dan tidak pula memberikan perhatian kepadanya.
(42) Di antara topik paling agung yang Allah mengulang-ulanginya adalah ayat-ayat dan petunjuk-petunjuk tentang tauhid yang merupakan inti dari semua perkara yang penting. Karenanya, Allah memerintahkannya dan melarang dari lawannya (syirik), dan telah menegakkan keterangan-keterangan yang banyak berupa hujjah 'aqliyah dan naqliyah untuknya, hingga siapa saja yang bersungguh-sungguh menyimak sebagiannya saja, niscaya tidak akan membe-kaskan keraguan atau sangsi di hatinya.
Di antara dalil-dalil itu, dalil logika yang Allah sebutkan di sini. Allah berfirman, ﴾ قُل ﴿ "Katakanlah," kepada kaum musyrikin yang mengangkat sesembahan selain Allah. ﴾ لَّوۡ كَانَ مَعَهُۥٓ ءَالِهَةٞ كَمَا يَقُولُونَ ﴿ "Jika-lau ada tuhan-tuhan di sampingNya, sebagaimana yang mereka katakan," yaitu sebagai konsekuensi persangkaan dan tuduhan mereka ﴾ إِذٗا لَّٱبۡتَغَوۡاْ إِلَىٰ ذِي ٱلۡعَرۡشِ سَبِيلٗا ﴿ "niscaya tuhan-tuhan itu mencari jalan kepada Rabb yang mempunyai 'Arasy," maksudnya, pasti mereka akan mencari jalan menuju kepada Allah dengan cara beribadah dan kembali ke-padaNya, mendekatkan diri dan mencari perantaraan (yang disya-riatkan) kepadaNya. Maka bagaimana bisa (terjadi) seorang manu-sia -yang serba kekurangan, yang mengetahui betapa besarnya ke-tergantungannya untuk beribadah kepada Rabbnya- menjadikan sesembahan lain beserta Allah? Tidaklah tindakan ini melainkan termasuk kezhaliman yang paling parah dan bentuk kebodohan yang paling dungu. Berdasarkan makna ini, ayat ini menjadi selaras dengan Firman تعالى,
﴾ أُوْلَٰٓئِكَ ٱلَّذِينَ يَدۡعُونَ يَبۡتَغُونَ إِلَىٰ رَبِّهِمُ ٱلۡوَسِيلَةَ أَيُّهُمۡ أَقۡرَبُ ﴿
"Orang-orang yang mereka seru itu, mereka sendiri mencari jalan kepada tuhan mereka, siapa di antara mereka yang lebih dekat (kepada Allah)." (Al-Isra`: 57).
Dan juga Firman Allah,
﴾ وَيَوۡمَ يَحۡشُرُهُمۡ وَمَا يَعۡبُدُونَ مِن دُونِ ٱللَّهِ فَيَقُولُ ءَأَنتُمۡ أَضۡلَلۡتُمۡ عِبَادِي هَٰٓؤُلَآءِ أَمۡ هُمۡ ضَلُّواْ ٱلسَّبِيلَ 17 قَالُواْ سُبۡحَٰنَكَ مَا كَانَ يَنۢبَغِي لَنَآ أَن نَّتَّخِذَ مِن دُونِكَ مِنۡ أَوۡلِيَآءَ ﴿
"Dan (ingatlah) suatu hari (ketika) Allah menghimpunkan mereka beserta sesuatu yang mereka sembah selain Allah, lalu Allah berkata (ke-pada yang disembah), 'Apakah kamu yang menyesatkan hamba-hambaKu itu, atau mereka sendirikah yang sesat dari jalan (yang benar)?' Mereka (yang disembah itu) menjawab, 'Mahasuci Engkau, tidaklah patut bagi kami mengambil selainMu sebagai pelindung'." (Al- Furqan: 17).
Ada kemungkinan bahwa Firman Allah, ﴾ قُل لَّوۡ كَانَ مَعَهُۥٓ ءَالِهَةٞ كَمَا يَقُولُونَ إِذٗا لَّٱبۡتَغَوۡاْ إِلَىٰ ذِي ٱلۡعَرۡشِ سَبِيلٗا ﴿ "Katakanlah, 'Jikalau ada tuhan-tuhan di samping-Nya, sebagaimana yang mereka katakan, niscaya tuhan-tuhan itu men-cari jalan kepada Tuhan yang mempunyai 'Arasy'," mengarah pada pengertian, pastilah mereka akan mencari jalan dan berupaya untuk mengalahkan Allah تعالى, baik ia akan mengalahkanNya (atau tidak), sehingga barangsiapa menang dan mengalahkan (yang lain), maka dialah yang akan menjadi rabb yang disembah. Padahal sungguh orang-orang itu meyakini bahwa mereka akan mengakui kalau para sesembahan mereka yang mereka seru selain Allah adalah kalah lagi terpecundangi, tidak memiliki wewenang apa pun, lalu menga-pa orang-orang itu masih mengangkatnya sebagai sesembahan, padahal kondisinya demikian (buruk)? Maka, penafsiran ini se-makna dengan Firman Allah,
﴾ مَا ٱتَّخَذَ ٱللَّهُ مِن وَلَدٖ وَمَا كَانَ مَعَهُۥ مِنۡ إِلَٰهٍۚ إِذٗا لَّذَهَبَ كُلُّ إِلَٰهِۭ بِمَا خَلَقَ وَلَعَلَا بَعۡضُهُمۡ عَلَىٰ بَعۡضٖۚ ﴿
"Allah sekali-kali tidak mempunyai anak, dan sekali-kali tidak ada tuhan (yang lain) besertaNya, kalau ada tuhan besertaNya, masing-ma-sing tuhan itu akan membawa makhluk yang diciptakannya, dan sebagian dari tuhan-tuhan itu akan mengalahkan sebagian yang lain." (Al-Mu`mi-nun: 91).
(43) ﴾ سُبۡحَٰنَهُۥ وَتَعَٰلَىٰ ﴿ "Mahasuci dan Mahatinggi Dia," maksudnya Allah Mahasuci, murni dan tinggi sifat-sifatNya ﴾ عَمَّا يَقُولُونَ ﴿ "dari apa yang mereka katakan," berupa kesyirikan dan pendaulatan tandingan-tandingan bagi Allah ﴾ عُلُوّٗا كَبِيرٗا ﴿ "dengan ketinggian yang sebesar-besar-nya." Sungguh tinggi dan agung kedudukanNya, besar kesombo-nganNya, yang tidak bisa diperbandingkan kebersamaan wujud sesembahan denganNya. Sungguh telah tersesat orang yang menga-takan itu dengan kesesatan yang nyata, dan telah berbuat kezhalim-an dengan kezhaliman yang besar.
Sungguh makhluk-makhluk Allah yang besar itu merunduk di hadapan keagungan Allah. Langit yang tujuh beserta penghuni-nya dan bumi yang tujuh beserta penghuninya terlampau kecil di hadapan kesombongan Allah. Seluruh bumi ini kelak pada Hari Kiamat akan berada dalam genggamanNya dan langit-langit digu-lung dengan Tangan kananNya. Semua alam (ciptaan selain Allah) yang berada di atas dan di bawah sangat membutuhkanNya di se-tiap waktu, (dalam rupa kekurangan) pada dzat mereka yang tidak mungkin terlepas (dari rasa butuh) meski hanya sekejap. Aspek kebutuhan (kepada Allah) ini adalah dari segala sisinya. Kebutuhan dari sudut penciptaan, rizki, dan pengaturan. Kebutuhan (kepada Allah) dari sisi keharusan memposisikan Allah sebagai sesembah-an dan Dzat yang dicintai yang mana kepadaNya mereka mendekat-kan diri dan tempat untuk mengeluh dalam setiap keadaan.
(44) Oleh karena itu, Allah berfirman, ﴾ تُسَبِّحُ لَهُ ٱلسَّمَٰوَٰتُ ٱلسَّبۡعُ وَٱلۡأَرۡضُ وَمَن فِيهِنَّۚ وَإِن مِّن شَيۡءٍ ﴿ "Langit yang tujuh, bumi dan semua yang ada di dalam-nya bertasbih kepada Allah. Dan tak ada suatu pun," dari manusia, he-wan, pepohonan, tumbuhan dan benda padat, yang hidup maupun yang mati ﴾ إِلَّا يُسَبِّحُ بِحَمۡدِهِۦ ﴿ "melainkan bertasbih dengan memujiNya," de-ngan bahasa lisan dan bahasa tubuh ﴾ وَلَٰكِن لَّا تَفۡقَهُونَ تَسۡبِيحَهُمۡۚ ﴿ "tetapi kamu sekalian tidak mengerti tasbih mereka," maksudnya tasbih makhluk lain yang tidak berkomunikasi dengan bahasa kalian. Akan tetapi, semuanya dimengerti oleh Allah, Dzat Yang Maha Mengetahui perkara-perkara ghaib. ﴾ إِنَّهُۥ كَانَ حَلِيمًا غَفُورٗا ﴿ "Sesungguhnya Dia Maha Penyantun lagi Maha Pengampun," lantaran Allah tidak menyegera-kan (hukuman) azab atas orang yang berkomentar tentangNya dengan komentar (miring) yang hampir-hampir langit-langit dan bumi pecah, gunung-gunung ikut runtuh menyungkur (karena ucapan itu). Tetapi, Dia memberi penangguhan bagi mereka, men-curahkan nikmat, memberi rizki dan menyeru mereka ke pintu taubat, supaya mereka bertaubat dari dosa yang besar ini. Dan berikutnya Allah memberi mereka pahala yang melimpah dan meng-ampuni dosa-dosa mereka. Seandainya bukan karena santunan dan ampunan Allah, tentulah langit-langit itu akan dirobohkan hingga tidak menyisakan satu pun dari binatang melata (yang hi-dup) di muka bumi ini.
وَلَقَدْ صَرَّفْنَا فِى هَـذَا الْقُرْءَانِ
(And surely, We have explained in this Qur'an) meaning, `We have explained Our warni- ngs so that they may remember the proof, evidence and exhorta- tions contained there- in, and be prevented from Shirk, wrong- doing and scandal.'
وَمَا يَزِيدُهُمْ
(but it increases them in naught) the wrong- doers among them
إِلاَّ نُفُورًا
(save aversion.) aversion towards the truth; they go further away from it.
Nous avons explicité dans ce Coran les jugements, les exhortations et les paraboles afin que les gens en tirent des enseignements, s’engagent dans la voie qui leur est bénéfique et renoncent à celle qui leur est préjudiciable. Seulement, cette explicitation fit sombrer certains dont la saine nature originelle a été dénaturée, dans un surplus d’éloignement et de répulsion de la vérité.
He explicado en este Corán las leyes, sermones y parábolas para que las personas puedan prestar atención y transitar el camino que las beneficia, dejando fuera de la vida aquello que las perjudica. Pero la situación es que la naturaleza de algunos de ellos se ha degenerado en la medida en que esto solo los aleja de la verdad.
41- Andolsun ki biz, düşünüp öğüt alsınlar diye şu Kur’an’da (ayetleri) türlü türlü açıkladık. Fakat bu, onların nefretle uzaklaşmalarından başka bir şeylerini arttırmıyor.
42- De ki:“Eğer Allah ile beraber -dedikleri gibi- başka ilahlar da olsaydı, o zaman hepsi de Arşın sahibine doğru bir yol ararlardı.”
43- O, (bundan) münezzehtir, onların dediklerinden de pek yüce ve pek büyüktür.
44- Yedi gök, yer ve bunların içindekiler hep O’nu tesbih ederler. Hiçbir şey yoktur ki O’nu hamd ile tesbih etmesin. Fakat siz, onların tesbihlerini anlamazsınız. Şüphesiz ki O Halîmdir, Ğafûrdur.
41. Yüce Allah, bu Kur’an-ı Kerim’de hükümleri kullarına çeşitli şekillerde anlattığını haber vermektedir. Yani O, hükümleri türlü şekillerde açıklayıp, vuzuha kavuşturmuştur. Kendisine davet ettiği şeylere dair pek çok delil ve belge ortaya koymuştur. Öğüt vermiş, hatırlatmalarda bulunmuştur. Bundan maksat da insanların kendilerine faydalı olacak şeyleri düşünüp o yolu izlemeleri, zararlı olacak şeyleri de öğrenip onları terk etmeleridir. Ama insanların çoğu, Allah’ın âyetlerinden kaçıp uzaklaşmakta direttiler. Buna sebepse hakka karşı duydukları nefret, izlemekte oldukları batıla karşı duydukları sevgidir. Öyle ki tuttukları batıl yola taassupla bağlandılar, Allah’ın âyetlerine kulak vermediler ve onları hiçbir şekilde önemsemediler.
42. Âyet ve delillerin Kur'ân’da çeşitli şekilleriyle açıklandığı en büyük konulardan birisi de her şeyin esasını teşkil eden tevhiddir. Yüce Allah, tevhidi emredip onun aksini yasakladığı gibi, bu konu ile ilgili pek çok aklî ve naklî deliller de ortaya koymuştur. Hatta bunların bir bölümüne bile kulak veren bir kimsenin bu konuda kalbinde en ufak bir şüphe ve tereddüt kalmaz. Buna dair delillerden birisi, Yüce Allah’ın şu buyrukta sözünü ettiği aklî delildir: Yüce Allah ile birlikte başka bir ilâh kabul eden o müşriklere “de ki: Eğer Allah ile beraber dedikleri gibi” onların iddia ve iftiralarına uygun olarak “başka ilâhlar da olsaydı o zaman hepsi de Arşın sahibine doğru bir yol ararlardı.” Yani Yüce Allah’a götüren ibadet, O’na yönelme, O’na yakınlaşma ve bunun için gerekli yolları arama şeklinde bir yol araştırırlar ve o yolu tutarlardı. O halde Rabbine kulluğa son derece muhtaç olduğunu bilen aciz bir kul, nasıl Allah ile birlikte ilâh kabul edilebilir? Böyle bir şey zulmün en ileri derecesi ve akılsızlığın en uç noktası değil de nedir?! Bu açıklamaya göre bu âyet-i kerime Yüce Allah’ın şu âyetlerini andırmaktadır:“Onların o tapındıkları... Rablerine hangisi daha yakın olacak diye yol ararlar.”(el-İsrâ, 17/57); “Onları ve Allah’tan başka ibadet ettiklerini haşredip toplayacağı gün der ki: Benim bu kullarımı siz mi saptırdınız yoksa kendileri mi yoldan saptılar? Derler ki: Seni tenzih ederiz, senden başkalarını veliler edinmek bize yaraşmaz...”(el-Furkan, 25/17-18)
üce Allah’ın “o zaman hepsi de Arşın sahibine doğru bir yol ararlardı.” buyruğunun şu anlama gelme ihtimali de vardır: Yani onlar, Allah'ı yenmek için bir yol arar, bunun için gayret eder ve O’na karşı üstünlük sağlamaya çalışırlardı. Bu durumda da üstün gelen ve galip olan kimse, mutlak Rab ve ilâh o olurdu. Onlar da Allah’tan başka kendilerine ibadet ettikleri ilâhlarının mağlup ve boyun eğmiş olduklarını kabul ve ikrar etmekte ve bu uydurma ilâhlarının hiçbir yetkiye sahip olmadıklarını itiraf etmektedirler. O halde uydurma ilâhların durumu bu olduğu halde ne diye onları ilâh edindiler!? Bu açıklamaya göre de bu buyruk, Yüce Allah’ın şu buyruğunu andırmaktadır:“Allah hiçbir evlat edinmedi. O’nunla birlikte başka hiçbir ilâh da yoktur. Eğer olsaydı elbette her ilâh kendi yarattığını yanına alır ve kimisi kimisine üstünlük sağlardı.”(el-Mü’minûn, 23/91)
43. “O, (bundan) münezzehtir, onların” ortak koşmak ve O’nunla birlikte eşler edinmekle ilgili “dediklerinden de” Bu iddialarından da münezzehtir ve sıfatları ile bunlardan çok yüksektedir. “pek yüce ve pek büyüktür.” O’nun büyüklüğü hiç bir şekilde takdir edilemez, kadir ve azameti pek yüksektir. Öyle ki O’nunla beraber başka bir ilâh bulunması mümkün değildir. Böyle bir şey söyleyen, açıkça sapıtmış ve çok büyük bir haksızlık etmiştir. Çünkü muaazam yaratılmışlar büyüklüklerine rağmen O’nun azameti önünde alabildiğine küçük, O’nun kibriyâsı karşısında yedi gök ve onlarda bulunanlar, yedi arz ve onlarda bulunanlar da önemsiz kalır. “Kıyamet günü yeryüzü bütünüyle O’nun kabzasındadır. Gökler de O’nun sağ elinde dürülmüştür.”(ez-Zümer, 39/67) Ulvi alem de süfli alem de özü itibarıyla O’na muhtaçtır. Bu ihtiyaç, onların hiçbirisinden hiç bir an uzak değildir. Her bir halde O’na sığınmaya ve yakınlaşmaya ihtiyaçları vardır. Kaçınılmaz olarak hem yaratma, rızık verme ve idare yönünden O’na muhtaçtırlar, hem de O’nu sevmeye, O’na ibadet etmeye, O’na yakınlaşmaya ve O’na sığınmaya muhtaçtırlar. İşte bundan dolayı Yüce Allah bir sonraki âyet-i kerimede şöyle buyurmaktadır:
44. “Yedi gök, yer ve bunların içindekiler” konuşan ve konuşmayan bütün canlılar, ağaçlar, bitkiler, cansız varlıklar, diri olan ve olmayan her bir şey “O’nu tesbih ederler. Hiçbir şey yoktur ki” gerek hal lisanı ile gerekse de konuşan dilleri ile “O’nu hamd ile tesbih etmesin. Fakat siz, onların tesbihlerini anlamazsınız.” Yani siz, sizin dilinizi konuşmayan diğer yaratıkların tesbihlerini anlamazsınız. Ama bütün gaybları en iyi bilen Yüce Allah, bunların hepsini kuşatmıştır. “Şüphesiz ki O” kendisi hakkında göklerin ve yerin adeta çatlayıp parçalanmalarına, dağların yıkılıp gitmelerine sebep olacak derece büyük sözleri söyleyenleri çabucak cezalandırmayan, aksine onlara mühlet veren, nimetini ihsan eden, afiyet ve rızık veren “Halîmdir.” Onları pek büyük mükâfaatlar verip günahlarını bağışlamak için ve bu büyük günahlarından tevbe etmeleri için kapısına çağıran “Ğafûrdur.” Eğer O’nun hilmi ve mağfiret ediciliği olmasaydı gökler, yer üzerine yıkılır ve Yüce Allah yeryüzünde canlı hiçbir varlık bırakmazdı.
İnsanların öğütleri kabul edip ve kendilerine faydalı olanı almaları, zarar vereni de terk edip bırakmaları için biz, bu Kur'an'da, hükümleri, öğütleri, kıssaları ayrıntılı olarak açıkladık. Ne var ki, bu durum fıtratları ters yüz olan kimselerin hakka karşı nefretini arttırmaktan ve ondan uzaklaşmalarından başka bir işe yaramadı.
Allah objašnjava propise i navodi kazivanja i primjere u Kur’anu kako bi se ljudi okoristili i izvukli pouku, pa da rade ono što im koristi a da se klone onoga što im šteti. Nažalost, to samo povećava neposlušnost i zabludu kod nevjernikā i nasilnikā, tim više jer su odstupili od urođene vjere.
I have explained in this Qur’ān laws, admonitions and examples so that people may take heed and tread the path that benefits them leaving that which harms them. But the situation is that the nature of some of them has degenerated to the extent that this only makes them further from the truth and they detest it even more.
Sungguh, dalam Al-Qur`ān ini telah Kami jelaskan berulang-ulang tentang hukum-hukum, mauizah, dan berbagai perumpamaan agar manusia mengambilnya sebagai peringatan, sehingga mereka bisa mengerjakan apa yang mendatangkan manfaat dan menjauhi apa yang memberikan mudarat. Akan tetapi, kenyataannya sebagian mereka adalah orang-orang yang sifat fitrah mereka telah berubah, yang dengannya mereka hanya semakin bertambah jauh dari kebenaran dan semakin membencinya.
Abbiamo chiarito, in questo Corano, leggi, moniti ed esempi affinché la gente ne prenda atto e segua ciò che è per loro di beneficio, e abbondoni ciò che è per loro dannoso; ma lo stato delle cose è che l'istinto di alcuni sia completamente deviato, e tale deviazione non ha fatto altro che aumentare la loro lontananza dalla verità e il suo ripudio.
Và quả thật, TA (Allah) đã trình bày rõ ràng trong Qur'an này các giáo luật, các lời khuyên răn và những thí dụ để nhắc nhở nhân loại, để chúng gặt hái điều tốt đẹp cho chúng và bỏ đi những điều gây hại cho chúng, nhưng rồi những điều đó chỉ làm cho chúng thêm câm ghét và lánh xa chân lý.
Talaga ngang nagpaliwanag Kami sa Qur’ān na ito ng mga patakaran, mga pangaral, at mga paghahalintulad upang mapangaralan sa pamamagitan ng mga ito ang mga tao para tumahak sila sa nagpapakinabang sa kanila at umiwan sila sa nakapipinsala sa kanila, habang ang kalagayan ay na ang iba sa kanilang kabilang sa tumaliwas ang kalikasan ng pagkalalang sa kanila ay hindi nadagdagan sa pamamagitan niyon kundi ng isang pagkalayo sa katotohanan at isang pagkasuklam dito.
Commentary
According to the proof of Tauhid (the Oneness of Allah) given in the verse: إِذًا لَّابْتَغَوْا إِلَىٰ ذِي الْعَرْشِ سَبِيلًا (then they would have found out a way to the Lord of the Throne - 42), Allah alone is the creator, owner and master of the entire universe. The argument is if it was not so and He had other partners in this godhead, differences would have necessarily emerged among them. And, in the eventuality of a difference, the whole universal system would have gone to ruins - because, ever abiding peace among them is habitually impossible. Though, this argument has been enunciated here in a prohibitive manner, but there are books of Scholastic Theology (` Ilm al-Kalam) where the logical rationale behind this argument has also been described in great details. The learned may consult these at their discretion.
Hỡi Thiên Sứ Muhammad, Ngươi hãy nói với những người thờ đa thần này rằng nếu thực sự có những thần linh cùng với Allah như chúng nói thì chắc chắn chúng sẽ cầu xin khấn vái các thần linh đó của chúng chỉ cho chúng con đường đến với Allah, Đấng Chủ Nhân của chiếc Ngai Vương Chí Đại.
سُبْحَانَهُ وَتَعَالَى عَمَّا يَقُولُونَ
(Glorified and Exalted is He high above what they say!) meaning these idolators who transgress and do wrong when they claim that there are other gods besides Him.
عُلُوّاً كَبِيراً
(high above) means, far above. He is Allah, the One, the Self-Sufficient Master, Whom all creatures need. He begets not, nor was He begotten, and there is none comparable or coequal unto Him.
Sabihin mo, O Sugo, sa mga tagapagtambal na ito: "Kung sakaling kasama kay Allāh – pagkataas-taas Siya – ay may mga iba pang sinasamba gaya ng sinasabi nila bilang paggawa-gawa at bilang pagsisinungaling, samakatuwid, talaga sanang hinilingan ang mga inaakalang sinasambang iyon ng isang daan tungo kay Allāh na May trono, upang makipanaig ang mga ito sa Kanya sa kaharian Niya at makipagtunggali ang mga ito sa Kanya roon."
Di', o Messaggero, a questi idolatri: "Se vi fossero, assieme ad Allāh l'Altissimo, altre divinità, come dicono, sarebbero calunnie e menzogne, poiché in tal caso quelle presunte divinità avrebbero lottato per ottenere parte del Regno di Allāh, il Detentore del Trono. "
Ô Messager, dis à ces polythéistes: S’il existait avec Allah des divinités comme vous le prétendez mensongèrement, ces prétendues divinités auraient certainement recherché à atteindre Allah le Détenteur du Trône afin de Lui disputer son Royaume.
Mensajero, diles a estos idólatras: “Si hubiera otras deidades junto a Al-lah, como dicen, entonces esas supuestas deidades habrían buscado un camino a Al-lah, el Señor del Trono, para tratar de vencer y combatir con Él sobre Su dominio.”
Say - O Messenger, to these idolaters: If there were other deities along with Allah as they say as a fabrication and lie, then those supposed deities would have sought a way to Allah, the Owner of the Throne, to try to defeat and combat with Him over His dominion.
-Ey Resul!- Bu müşriklere de ki: İftira ve yalan atarak söylediklerine göre eğer Allah Teâlâ ile birlikte başka ilahlar olsaydı, var olduğu iddia edilen o mabutlar (batıl ilahlar) arşın sahibi olan Yüce Allah ile mülkünde çekişip O'na galip gelmek için bir yol ararlardı.
Wahai Rasul! Katakanlah kepada orang-orang musyrik itu, "Seandainya ada tuhan-tuhan sesembahan lain di samping Allah -Ta'ālā- sebagaimana yang mereka klaim secara fitnah dan dusta, niscaya tuhan-tuhan sesembahan itu akan mencari jalan kepada Allah, Sang Pemilik Arasy untuk mengalahkan dan merebut kekuasaan-Nya."
Reci višebošcima, Poslaniče islama: “Kad bi postojali drugi bogovi osim Allaha, kako to tvrde lažljivci, oni bi, uistinu, tražili način da nadvladaju Allaha, Gospodara prijestola veličanstvenog, i nastojali bi zavladati Njegovim carstvom.”
Allah je vrlo visoko iznad onog što Mu nevjernici pripisuju.
Al-lah es puro y santificado por encima de lo que los idólatras Le atribuyen.
Allah, may He be glorified, is pure and sanctified from what the idolaters attribute to Him and He is far above what they say.
Fakat Allah -Subhânehu ve Teâlâ-, müşriklerin O'nu vasfettiklerinden münezzehtir, mukaddestir. Çok yüce ve uludur.
Qu’Allah soit élevé et sanctifié ! Il est bien au-dessus de ce que prétendent les polythéistes.
Sungguh Allah -Subḥānahu- Mahasuci lagi Mahamulia dari apa yang orang-orang musyrik sifatkan pada-Nya dan Dia Mahatinggi dari apa yang mereka katakan dengan setinggi-tingginya keagungan.
Lungi Allāh, gloria Sua, da ciò che dicono gli idolatri, e sia glorificato ed esaltato al di sopra di ciò che insinuano.
Nagpakawalang-kapintasan si Allāh – kaluwalhatian sa Kanya – at nagpakabanal Siya kaysa sa inilalarawan sa Kanya ng mga tagapagtambal, at pagkataas-taas Siya kaysa sa sinasabi nila ayon sa kataasang malaki!
Allah thanh sạch và nâng cao bản thân Ngài vượt khỏi những gì mà những kẻ đa thần đã nói về Ngài, Ngài Tối Cao và Vĩ Đại hơn những gì chúng nói.
Everything glorifies Allah
Allah says: the seven heavens and the earth and all that is therein, meaning the creatures that dwell therein, sanctify Him, exalt Him, venerate Him, glorify Him and magnify Him far above what these idolators say, and they bear witness that He is One in His Lordship and Divinity. In everything there is a sign of Allah indicating that He is One. As Allah says:
تَكَادُ السَّمَـوَتُ يَتَفَطَّرْنَ مِنْهُ وَتَنشَقُّ الاٌّرْضُ وَتَخِرُّ الْجِبَالُ هَدّاً - أَن دَعَوْا لِلرَّحْمَـنِ وَلَداً
(Whereby the heavens are almost torn, and the earth is split asunder, and the mountains fall in ruins, That they ascribe child to the Most Beneficent) (19:90-91).
وَإِن مِّن شَىْءٍ إِلاَّ يُسَبِّحُ بِحَمْدَهِ
(and there is not a thing but glorifies His praise.) there is no created being that does not celebrate the praises of Allah.
وَلَـكِن لاَّ تَفْقَهُونَ تَسْبِيحَهُمْ
(But you understand not their glorification.) means, `You do not understand them, O mankind, because it is not like your languages.' This applies to all creatures generally, animal, inanimate and botanical. This is the better known of the two opinions according to the most reliable of two opinions. It was reported in Sahih Al-Bukhari that Ibn Mas`ud said: "We used to hear the Tasbih of the food as it was being eaten. " Imam Ahmad recorded that Mu`adh bin Anas said that the Messenger of Allah ﷺ came upon some people who were sitting on their mounts and talking to one another. He said to them:
«ارْكَبُوهَا سَالِمَةً وَدَعُوهَا سَالِمَةً، وَلَا تَتَّخِذُوهَا كَرَاسِيَّ لِأَحَادِيثِكُمْ فِي الطُّرُقِ وَالْأَسْوَاقِ، فَرُبَّ مَرْكُوبَةٍ خَيْرٌ مِنْ رَاكِبِهَا، وَأَكْثَرُ ذِكْرًااِللهِ مِنْه»
(Ride them safely then leave them safely. Do not use them as chairs for you to have conversations in the streets and marketplaces, because the one that is ridden may be better than the one who rides it, and may remember Allah more than he does.) An-Nasa'i recorded in his Sunan that `Abdullah bin `Amr said: "The Messenger of Allah ﷺ forbade us from killing frogs."
إِنَّهُ كَانَ حَلِيمًا غَفُورًا
(Truly, He is Ever Forbearing, Oft-Forgiving.) means, He does not hasten to punish those who disobey Him, rather He gives them time and waits, then if they persist in their stubborn Kufr, He seizes them with a punishment of the All-Mighty, All-Capable. It was recorded in the Two Sahihs that:
«إِنَّ اللهَ لَيُمْلِي لِلظَّالِمِ حَتَّى إِذَا أَخَذَهُ لَمْ يُفْلِتْه»
(Allah will let the wrongdoer carry on until, when He does seize him, He will never let him go.) Then the Messenger of Allah ﷺ recited:
وَكَذلِكَ أَخْذُ رَبِّكَ إِذَا أَخَذَ الْقُرَى وَهِىَ ظَـلِمَةٌ
(Such is the punishment of your Lord when He seizes the (population of) towns while they are doing wrong. ) 11:02 Allah says:
وَكَأَيِّن مِّن قَرْيَةٍ أَمْلَيْتُ لَهَا وَهِىَ ظَـلِمَةٌ
(And many a township did I give respite while it was given to wrongdoing.) 22:45 until the end of two Ayat.
فَكَأَيِّن مِّن قَرْيَةٍ أَهْلَكْنَـهَا وَهِىَ ظَالِمَةٌ
(And many a township did We destroy while they were given to wrongdoing.) 22:48 Whoever gives up his disbelief and disobedience, and turns back to Allah in repentance, Allah will accept his repentance, as He says:
وَمَن يَعْمَلْ سُوءاً أَوْ يَظْلِمْ نَفْسَهُ ثُمَّ يَسْتَغْفِرِ اللَّهَ
(And whoever does evil or wrongs himself but afterwards seeks Allah's forgiveness) 4:110 Here, Allah says:
إِنَّهُ كَانَ حَلِيمًا غَفُورًا
(Truly, He is Ever Forbearing, Oft-Forgiving.) At the end of Surah Fatir, He says:
إِنَّ اللَّهَ يُمْسِكُ السَّمَـوَتِ وَالاٌّرْضَ أَن تَزُولاَ وَلَئِن زَالَتَآ إِنْ أَمْسَكَهُمَا مِنْ أَحَدٍ مِّن بَعْدِهِ إِنَّهُ كَانَ حَلِيماً غَفُوراً
(Verily, Allah grasps the heavens and the earth lest they should move away from their places, and if they were to move away from their places, there is not one that could grasp them after Him. Truly, He is Ever Most Forbearing, Oft-Forgiving...) until His saying;
وَلَوْ يُؤَاخِذُ اللَّهُ النَّاسَ
(And if Allah were to punish men)(35:41-45)
The meaning of Tasbih (glorification of Allah) said by the heavens and the earth and everything present therein
Among these, the Tasbih of Allah said by all angels and believing jinn and human beings is self-evident. Everyone knows that. As for disbelieving human beings and the jinn, they obviously do not say it. Similarly, there are other things in this universe about which it is said that they are insensate, devoid of reason and intelligence. How do we rationalize their act of saying Tasbih? Some ` Ulama' say that their Tasbih is circumstantial, state-articulated, the testimony of their state of being - because, the collective condition of everything other than Allah Ta’ ala is telling us that it is neither permanent existence-wise nor survival-wise. This whole ongoing condition has been activated under the power and control of some supreme power - this testimony is its Tasbih.
But, other investigative scholars say that volitional Tasbih of Allah is particular with angels and believing jinns and human beings. But, in terms of the state of His orientation towards what He has created, Allah Ta` ala has cast every particle of this universe into the mould of a chanter of His glory. As regards those who do not believe, or do not believe in in-stitutional religion, they too generally subscribe to God and His greatness. Then, there are materialists, atheists, and modern-day communists who do not obviously subscribe to the existence of God. But, the truth of the matter is that the very existence of theirs, inclusive of all that constitutes it, is compulsively busy glorifying Allah - just as trees, rocks and dust and a zillion other things are busy recounting the glory of the most true Allah. But, this act of glorification, this Tasbih they are all engaged in, is built-in, compulsively ingrained and is responding to the call of the creational imperative. Common people do not hear it. The statement of the Qur'an: وَلَـٰكِن لَّا تَفْقَهُونَ تَسْبِيحَهُمْ , (but you do not understand their extolling [ the act of glorifying Allah ] - 17:44) proves that this originally and elementally ingrained act of extolling Allah performed by everything en masse is something common people cannot understand. As far as circumstantially discernible act of extolling is concerned, intelligent people can identify it readily. This tells us that the act of extolling we are talking about is not simply a testimony of the incumbent's state of existence in the universe. It is real - though, beyond our comprehension. (As mentioned by al-Qurtubi)
As for the phenomenon of pebbles saying tasbih (glory be to Allah) in the blessed hand of the Holy Prophet ﷺ and which was clearly heard by the noble Sahabah, it is obviously a miracle. But, Shaykh Jalaluddin as-Suyuti while explaining this Hadith in al-Khasais al-Kubra has said that pebbles saying tasbih is not the miracle of the Holy Prophet ﷺ . As regards pebbles, they say tasbih wherever they are. In fact, what is his miracle is that once the pebbles were in his blessed hand that tasbih said by them became audible.
Imam al-Qurtubi has declared this refinement as weightier and has supported it with many proofs from the Qur'an, and Sunnah. For example, it was said about Sayyidna Dawud (علیہ السلام) in Surah Sad: إِنَّا سَخَّرْنَا الْجِبَالَ مَعَهُ يُسَبِّحْنَ بِالْعَشِيِّ وَالْإِشْرَاقِ (We subjugated the mountains with him which used to glorify Allah, evening and morning - 48:18). And it was said about rocks in a verse of Surah al-Baqarah: وَإِنَّ مِنْهَا لَمَا يَهْبِطُ مِنْ خَشْيَةِ اللَّـهِ (and there are still others [ rocks ] which fall down in fear of Allah - 2:74). This proves that rocks have consciousness, sense and the fear of Allah. Then, refuting Christians calling Sayyidna ` Isa (علیہ السلام) Son of God, it was said in a verse of Surah Maryam: وَتَخِرُّ الْجِبَالُ هَدًّا أَن دَعَوْا لِلرَّحْمَـٰنِ وَلَدًا (and the mountains fall down crumbling that they attribute to the Rahman [ Most-Merciful Allah ] a son - 19:90, 91). Again, it is evident that mountains crumbling in fear are indicative of their consciousness and sense. And once it is conceded that they have sense and consciousness, the saying of tasbih by them should not be considered something improbable.
Sayyidna ` Abdullah ibn Mas’ ud ؓ said, "a mountain says to the other mountain, 'say, 0 brother, has a man ever gone across you, someone who was good at remembering Allah?' If it says, 'yes,' this mountain is pleased with him." For his proof, Sayyidna ` Abdullah ibn 'Mas` ud ؓ recited the verse: وَقَالُوا اتَّخَذَ الرَّحْمَـٰنُ وَلَدًا (And they say, "the Rahman [ Most-Merciful Allah ] has taken a son" - 19:88). After that, he said, "this verse proves it that mountains are affected by listening to words of blasphemy (kufr) and are, thereupon, seized by fear. This being the truth, do you think that they listen to what is false and do not listen to what is true (haqq), do not hear Allah being remembered (dhikr) and are not affected by it?" (Qurtubi with reference to Raqa'iq ibn Mubarak) And the Holy Prophet ﷺ said, "there is no jinn, man, tree, rock and common clod of earth that hears the call of the Muezzin (mu'adhdhin), and does not bear witness to his faith and righteousness on the day of Qiyamah." (Mu'atta Imam Malik and Sunan Ibn Majah on the authority of Sayyidna Abu Said al-Khudri ؓ .
Imam al-Bukhari (رح) has reported on the authority of Sayyidna ` Abdullah ibn Mas’ ud ؓ ، who said, "we used to hear the sound of tasbih (glory to Allah) said by the food when it was being eaten." And a variant appears in another report where it is said, "when we ate with the Holy Prophet ﷺ ، we used to hear the sound of tasbih said by the food." And as narrated by Sayyidna Jabir ibn Samurah ؓ ، it appears in Sahih Muslim that the Holy Prophet ﷺ said, "I know the rock of Makkah al-Mukarramah that used to say 'salam' to me before the call of prophet-hood - and I know it even now." Some say, 'the reference is to al-Hajar al-Aswad.' Allah knows best.
Imam al-Qurtubi (رح) has said that Hadith reports relating to such matters abound. As for the story of Ustuwanah Hannanah (the dried tree serving as a column for support when the Holy Prophet ﷺ gave his Khutbah in the Masjid), it is common knowledge among Muslims all over the world. When the Holy Prophet ﷺ bypassed it while starting to deliver his Khutbah from a regular mimbar (stepped-platform), the noble Sahabah heard the sound of wailing coming from it.
After all these reports, why should it remain so far out to realize that everything in the heavens and the earth has consciousness and sense and that everything really glorifies Allah. Ibrahim (رح) says that this tasbih is universal. It includes the animate and the inanimate both. So much so that the least sound made by the panels of doors are not devoid of tasbih. Imam al-Qurtubi has said, 'If this glorification of Allah was a state-articulated tasbih, why was it made so particular to Sayyidna Dawud (علیہ السلام) in the verse referred to a little earlier? A state-articulated tasbih is something every discerning human being can sense out from everything. This makes it obvious that this tasbih was spoken, verbally and audibly.
Các tầng trời và trái đất cũng như vạn vật tồn tại trong trời đất đều tán dương ca tụng Allah. Không có bất cứ tạo vật nào không tán dương ca tụng Ngài. Tuy nhiên, các ngươi - hỡi con người - không hiểu được cách chúng tán dương và ca tụng Ngài, các ngươi chỉ có thể hiểu sự tán dương và ca tụng từ chiếc lưỡi của các ngươi thôi. Quả thật, Allah là Đấng Hằng Kiên Nhẫn, Ngài không vội vã trong việc trừng phạt, và Ngài là Đấng Hằng Tha Thứ cho những ai quay đầu sám hối với Ngài.
Glorificano Allāh i cieli, e glorifica Allāh la terra, e glorificano Allāh le creature dei cieli e della terra, e ogni cosa Lo glorifica, unendo la glorificazione alla lode, ma non comprendete la loro recitazione, poiché voi comprendete solo ciò che viene recitato nella vostra lingua. In verità, Egli, l'Altissimo, è il Paziente, non affretta la punizione, Perdonatore nei confronti di chi si pente.
Nagluluwalhati kay Allāh ang pitong langit, nagluluwalhati kay Allāh ang lupa, at nagluluwalhati kay Allāh ang mga nasa mga langit at lupa kabilang sa mga nilikha. Walang anumang bagay kundi nagpapawalang-kapintasan ito sa Kanya na nalalakipan ang pagpapawalang-kapintasan nito sa Kanya ng pagbubunyi subalit hindi kayo nakaiintindi sa pamamaraan ng pagluluwalhati nila sapagkat kayo ay hindi nakaiintindi kundi ng pagluluwalhati ng sinumang nagluluwalhati sa pamamagitan ng dila ninyo. Tunay na Siya – pagkataas-taas Siya – ay laging Matimpiin: hindi Siya nagmamadali sa kaparusahan, Mapagpatawad sa sinumang nagbalik-loob sa Kanya.
The truth is so complete and perfect in itself that, if any untruth is placed next to it, the truth immediately stands out as such. One example of an untruth is ascribing partners to God. Worshippers of deities call their supposed partners God’s children, but this in itself is a refutation of their claim. Firstly, if these so-called partners are given feminine gender and called God’s daughters, then immediately an objection may be raised, for the disbelievers hold that daughters belong to the weaker sex. Why then would God approve of a member of this weaker class as His partner? How surprising it would be if He gave man sons as his loving children and chose daughters for Himself! Secondly, if the partner is taken to be God’s son, —who, in the experience of man is a symbol of power and strength—this again would defy understanding, for, power is indivisible. If in any system there is more than one person invested with power, a struggle between them is bound to take place, for each one of them would want to have absolute power. Now, if there had been more than one powerful being in this universe, there would certainly have been a struggle for power and this would have created disorder and dissension. But, as there is no disorder or dissension in the universe, this proves that no such being or beings exist as have a share in God’s power. Whether God’s supposed partners are called sons or daughters, the notion of partnership clashes with reality. The truth is that the entire universe rejects all ideas that ascribe partners to God’s divinity.
Langit, bumi, dan semua makhluk yang ada di seluruh langit dan bumi senantiasa bertasbih kepada Allah. Tidak ada suatu makhluk pun melainkan bertasbih menyucikan-Nya sembari memuji dan menyanjung-Nya, tetapi kalian tidak mengetahui cara mereka bertasbih karena kalian tidak mengetahui kecuali cara tasbih yang diucapkan dengan bahasa kalian. Sungguh Dia Maha Penyantun, tidak menyegerakan azab bagi hamba-Nya, lagi Maha Pengampun bagi hamba-hamba-Nya yang bertobat.
Gökler Allah'ı tespih eder. Yer Allah'ı tespih eder. Göklerde ve yerde bulunan yaratılmışların hepsi yüce Allah'ı tespih ederler. Hiçbir varlık yoktur ki Allah'ı övgüyle beraber tenzih etmiş olmasın. Fakat siz onların tespihlerinin keyfiyetini anlayamazsınız. Şüphesiz sizler ancak sizin lisanınızla tespih edenin tespihini anlarsınız. Muhakkak ki Allah -Subhânehu ve Teâlâ- Halîm'dir. (Günahkârları) cezalandırmada acele etmez, kendisine tövbe edenleri çok bağışlayıcıdır.
Allaha veličaju sedmera nebesa, i Zemlja, i stvorenja koja su na njima, hvale Ga, štuju, uvažavaju i slave onako kako Njemu priliči; Njemu pripada slava i zahvala na početku i na kraju. Ali to vi, o ljudi, ne razumijete, jer Allaha svako slavi na svom jeziku i na svoj način. Allah je blag i ne žuri da kazni grešnike, već im daje vremena, i mnogo prašta onima koji se iskreno pokaju i zatraže oprost.
The heavens glorify Allah. The earth glorifies Allah. Every creation in the heavens and the earth also glorifies Allah. There is nothing except that it declares His purity together with His praise, but you do not comprehend their manner of glorifying Him. This is because you only understand the glorification of those who do so in your language. He is Forbearing, not quick to punish, and He is Forgiving to those who repent to Him.
Les Cieux, la Terre et tout ce qui s’y trouve comme créatures Le glorifient. Il n’existe pas de chose qui ne Le glorifie et fait Son éloge, mais vous ne comprenez pas de quelle manière elle procède, car vous ne comprenez que la glorification prononcée dans votre langue. Allah est indulgent puisqu’Il ne se hâte pas de punir et pardonne à celui qui se repent à Lui.
Los cielos y la Tierra glorifican a Al-lah. Toda creación en los cielos y en la Tierra también glorifica a Al-lah. No hay nada que no declare Su pureza y Lo alabe, aunque ustedes no comprendan su manera de glorificarlo. Esto se debe a que solo entienden la glorificación de quienes lo hacen en su idioma. Él es magnánimo, no es rápido para castigar, y es Perdonador para con aquellos que se arrepienten ante Él.
Mensajero, cuando tú recitas el Corán y ellos escuchan las advertencias y amonestaciones que contiene, Yo pongo entre ti y los que no creen en el Día del Juicio, un velo que les impide entender el Corán, como castigo por alejarse de él.
Božiji Poslaniče, kad učiš Kur’an, koji sadrži opomene i upozorenja, i nevjernici te slušaju, Allah postavi nevidljiv zastor koji ih onemogućuje u razumijevanju kur’anskih ajetā, jer oni ne vjeruju u Ahiret. To im je kazna od Silnog Allaha zato što se svjesno okreću od istine.
The Veil over the Hearts of the Idolators
Allah says to His Messenger Muhammad : `When you recite Qur'an to these idolators, We put an invisible veil between you and them.' Qatadah and Ibn Zayd said, "It is coverings over their hearts," as Allah says:
وَقَالُواْ قُلُوبُنَا فِى أَكِنَّةٍ مِمَّا تَدْعُونَا إِلَيْهِ وَفِى ءَاذانِنَا وَقْرٌ وَمِن بَيْنِنَا وَبَيْنِكَ حِجَابٌ
(And they say: "Our hearts are under coverings (screened) from that to which you invite us; and in our ears is deafness, and between us and you is a screen) meaning, there is something that is stopping and preventing your words from reaching us.
حِجَابًا مَّسْتُورًا
(an invisible veil.) meaning something which covers, or that cannot be seen, so there is a barrier between them and guidance. This is the interpretation that Ibn Jarir (may Allah have mercy on him) thought was correct. Al-Hafiz Abu Ya`la Al-Mawusili recorded that Asma' bint Abi Bakr (may Allah be pleased with her) said, "When the Ayah,
تَبَّتْ يَدَآ أَبِى لَهَبٍ وَتَبَّ
(Perish the two hands of Abu Lahab and perish he!) (111:1) was revealed, the one-eyed woman Umm Jamil the wife of Abu Lahab came with a stone pestle in her hand, screaming, `What was sent to us is somebody blameworthy, or, we reject somebody blameworthy Abu Musa - one of the narrators - said, it is I who am not sure what was said; we shun his religion and disobey whatever he commands!' The Messenger of Allah was sitting with Abu Bakr by his side. Abu Bakr, may Allah be pleased with him, said, `This woman has come and I am afraid she will see you.' The Prophet said,
«إِنَّهَا لَنْ تَرَانِي»
(Certainly she will not see me.) and he recited Qur'an through which he was protected from her:
وَإِذَا قَرَأْتَ الْقُرءَانَ جَعَلْنَا بَيْنَكَ وَبَيْنَ الَّذِينَ لاَ يُؤْمِنُونَ بِالاٌّخِرَةِ حِجَابًا مَّسْتُورًا
(And when you recite the Qur'an, We put between you and those who believe not in the Hereafter, an invisible veil). She came and found Abu Bakr, but she did not see the Prophet . She said, `O Abu Bakr, I have heard that your companion is lampooning me.' Abu Bakr said, `No, by the Lord of this House the Ka`bah, he is not lampooning you.' Then she went away, saying, `The Quraysh know that I am the daughter of their master."'
وَجَعَلْنَا عَلَى قُلُوبِهِمْ أَكِنَّةً
(And We have put coverings over their hearts,) Akinnah (coverings) is the plural of Kinan, which covers the heart.
أَن يَفْقَهُوهُ
(lest they should understand it,) means, lest they should understand the Qur'an.
وَفِى ءَاذَانِهِمْ وَقْرًا
(and in their ears deafness) something that will stop them from hearing the Qur'an in such a way that they will understand it and be guided by it.
وَإِذَا ذَكَرْتَ رَبَّكَ فِى الْقُرْءَانِ وَحْدَهُ
(And when you make mention of your Lord Alone in the Qur'an,) means, when you declare Allah to be One in your recitation, and say La Ilaha Illallah,
وَلَّوْاْ
(they turn) means they turn away
عَلَى أَدْبَـرِهِمْ نُفُوراً
(on their backs, fleeing in extreme dislike.) As Allah says:
وَإِذَا ذُكِرَ اللَّهُ وَحْدَهُ اشْمَأَزَّتْ قُلُوبُ الَّذِينَ لاَ يُؤْمِنُونَ بِالاٌّخِرَةِ
(And when Allah Alone is mentioned, the hearts of those who believe not in the Hereafter are filled with disgust (from the Oneness of Allah).) 39:45 z
وَإِذَا ذَكَرْتَ رَبَّكَ فِى الْقُرْءَانِ
(And when you make mention of your Lord Alone in the Qur'an,) Commenting on this Ayah, Qatadah said that when the Muslims said La Ilaha Illallah, the idolators disliked this and found it intolerable. Iblis and his troops hated it, but Allah insisted on supporting it so that it would prevail over those who opposed it. Whoever uses it against his opponent will prevail, and whoever fights for it will be victorious. Only the Muslims of the Arabian Peninsula, which can be traversed by a rider in a few nights, knew it and accepted it, out of all mankind.
Ey Resul! Sen Kur'an'ı okuduğun zaman, onda bulunan yasakları ve öğütleri dinlediklerinde, senin ile kıyamet gününe iman etmeyenlerin arasına hakkı kabul etmeyip yüz çevirmelerinden dolayı onlara ceza olması için Kur'an'ı anlamalarını engelleyen bir perde çekeriz.
45- Kur’an’ı okuduğun zaman seninle âhirete iman etmeyenlerin arasına gizli bir perde çekeriz.
46- Kalpleri üzerine de onu iyi anlamalarına engel olan örtüler geçirir, kulaklarına da bir ağırlık veririz. Rabbini Kur’an’da tek (ilah) olarak andığın zaman nefretle arkalarına dönüp uzaklaşırlar.
47- Onlar, seni dinlediklerinde ne amaçla dinlediklerini ve gizlice konuşurlarken de o zalimlerin:“Siz, ancak büyülenmiş bir adama uyuyorsunuz” dediklerini pek iyi biliyoruz.
48- Senin için nasıl misaller verdiklerine bir bak! Artık onlar dalâlete düşmüşlerdir de doğru yolu bulamıyorlar.
45. Yüce Allah, hakkı reddeden ve onu yalanlayıp yüz çeviren yalanlayıcılara verdiği cezasını söz konusu etmekte ve onlar ile iman arasında engel olduğunu belirterek şöyle buyurmaktadır: İçerisinde öğüt, hatırlatma, hidâyet, iman, hayır ve pek büyük iim bulunan “Kur’an’ı okuduğun zaman, seninle âhirete iman etmeyenlerin arasına” Kur’an’ı hakkıyla anlamalarını, onun ihtiva ettiği gerçeklerin kesinliğini kavramalarını ve onun kendisine davet ettiği hayra itaat edip boyun eğmelerini engelleyen “gizli bir perde çekeriz.”
46. “Kalpleri üzerine de onu iyi anlamalarına engel olan örtüler geçiririz” böylelikle Kur’an’ı kavrayamazlar. “Kulaklarına da” onu işitmelerine engel olacak türden “bir ağırlık” yani sağırlık “veririz.” Böylelikle Kur’an’ı, öğüt ve ibret alacak ve sonuçta amel edecek şekilde değil de sadece aleyhlerine delilin ortaya konmuş olacağı bir şekilde işitmiş olurlar. (Manalarını anlarlar ama inkarlarından dolayı faydasını görmezler.) “Rabbini Kur’an’da tek (ilah) olarak andığın zaman” yani tevhide davet edip O’na ortak koşmayı yasaklayacak olursan, tevhîde olan aşırı kinleri ve izlemekte oldukları batılı ileri derecede sevmelerinden ötürü “nefretle arkalarına dönüp uzaklaşırlar.” Bu, Yüce Allah’ın şu buyruğunu andırmaktadır:“Allah bir olarak anılsa âhirete inanmayanların kalpleri tiksinir. O’ndan başkası anılsa hemen yüzleri güler.”(ez-Zümer, 39/45)
47. “Onlar, seni dinlediklerinde ne amaçla dinlediklerini…” Yani biz, Kur’an’ı dinlediklerinde ondan yararlanmalarını engelledik, çünkü onların maksatlarının kötü olduğunu, ona dil uzatmak için en basit bir şeyi dahi fırsat kolladıklarını biliyoruz. Onların Kur’an’ı dinlemeleri, doğru yolu bulmak ve hakkı kabul etmek için değildir. Aksine onlar ona tâbi olmamaya niyetlidirler. Bu durumda olan bir kimsenin ise dinlediği şeyden faydalanması söz konusu değildir. Bundan dolayı Yüce Allah, şöyle buyurmaktadır:“ve” kendi aralarında “gizlice konuşurlarken de o zalimlerin” bu gizli konuşmaları esnasında: “Siz ancak büyülenmiş bir adama uyuyorsunuz, dediklerini pek iyi biliyoruz.” Onların kendi aralarında fısıldaşıp konuşmalarının mahiyeti, bu olduğuna ve bu konuşmalarının esasını onun büyülenmiş olduğu temeli üzerine kurduklarına göre bu, onun söylediklerine itibar etmeyeceklerini, onun hezeyanda bulunduğuna ve neler söylediğini bilmediğine içlerinde karar vermiş olduklarını göstermektedir.
48. “Senin için nasıl misaller verdiklerine” ki bunlar misallerin en sapık ve haktan en uzak olanıdır, hayretle “bir bak!” Bu konuda “onlar dalâlete düşmüşlerdir” ya da bu verdikleri misaller onların sapmalarına sebep olmuştur. Çünkü onların tutum ve davranışlarında esas aldıkları şey, bu misallerdir. Tutarsız ve bozuk bir temel üzerinde yükselen bir tavır ve tutum ise temelinden daha bozuktur. “doğru yolu bulamıyorlar.” Yani hiçbir şekilde doğruyu, hidâyeti bulmamaktadırlar. Onların paylarına düşen ancak katıksız sapıklık ve sadece zulümdür.
Ô Messager, lorsque tu récites le Coran et qu’ils entendent les remontrances et les exhortations qu’il contient, Nous mettons entre toi et ceux qui ne croient pas au Jour de la Résurrection, un voile qui te dissimule à eux et les empêche de comprendre le Coran en guise de punition pour leur refus de croire.
Apabila engkau -wahai Rasul- membaca Al-Qur`ān lantas mereka mendengarkan isi kandungannya berupa peringatan dan mauizah maka Kami adakan antara engkau dan orang-orang yang tidak beriman kepada hari Kiamat tersebut suatu dinding pemisah yang tidak terlihat, yang menghalangi mereka dari memahami Al-Qur`ān sebagai bentuk hukuman atas pengingkaran mereka.
When you - O Messenger - recite the Qur’ān and they hear the warnings and admonitions it contains, I place between you and those who do not have faith in the Day of Judgment a barrier that prevents them from understanding the Qur’ān, as a punishment for their turning away from it.
"Dan apabila kamu membaca al-Qur`an, niscaya Kami ada-kan antara kamu dan orang-orang yang tidak beriman kepada ke-hidupan akhirat, suatu dinding yang tertutup. Dan Kami adakan tutupan di atas hati mereka dan sumbatan di telinga mereka, agar mereka tidak dapat memahaminya. Dan apabila kamu menyebut Rabbmu saja dalam al-Qur`an, niscaya mereka berpaling ke bela-kang karena bencinya. Kami lebih mengetahui dalam keadaan ba-gaimana mereka mendengarkan, sewaktu mereka mendengarkan kamu, dan sewaktu mereka berbisik-bisik (yaitu) ketika orang-orang zhalim itu berkata, 'Kamu tidak lain hanyalah mengikuti seorang laki-laki yang kena sihir.' Lihatlah bagaimana mereka membuat perumpamaan-perumpamaan terhadapmu; karena itu mereka menjadi sesat, dan tidak dapat lagi menemukan jalan (yang benar)." (Al-Isra`: 45-48).
(45) Allah تعالى mengabarkan tentang hukuman bagi para pen-dusta kebenaran, yaitu orang-orang yang menampik dan memaling-kan diri dari kebenaran, bahwasanya Allah menghalangi keimanan (dari hati mereka). Allah berfirman, ﴾ وَإِذَا قَرَأۡتَ ٱلۡقُرۡءَانَ ﴿ "Dan apabila ka-mu membaca al-Qur`an," yang bermuatan pelajaran, peringatan, pe-tunjuk, iman, kebaikan dan ilmu yang melimpah ﴾ جَعَلۡنَا بَيۡنَكَ وَبَيۡنَ ٱلَّذِينَ لَا يُؤۡمِنُونَ بِٱلۡأٓخِرَةِ حِجَابٗا مَّسۡتُورٗا ﴿ "niscaya Kami adakan antara kamu dan orang-orang yang tidak beriman kepada kehidupan akhirat, suatu dinding yang ter-tutup," yang betul-betul menghalangi mereka untuk memahami al-Qur`an, meneliti hakikatnya dan tunduk kepada kebaikan yang diserukannya.
(46) ﴾ وَجَعَلۡنَا عَلَىٰ قُلُوبِهِمۡ أَكِنَّةً ﴿ "Dan Kami adakan tutupan di atas hati mereka," maksudnya penutup yang membuat mereka tidak bisa men-cerna al-Qur`an, padahal mereka mampu mendengarnya (dengan telinga mereka) dengan jelas, sehingga hujjah telah tegak atas mereka. ﴾ وَفِيٓ ءَاذَانِهِمۡ وَقۡرٗاۚ ﴿ "Dan sumbatan di telinga mereka," maksudnya ketulian untuk menyimaknya. ﴾ وَإِذَا ذَكَرۡتَ رَبَّكَ فِي ٱلۡقُرۡءَانِ وَحۡدَهُۥ ﴿ "Dan apabila kamu menye-but Rabbmu saja dalam al-Qur`an," dalam rangka menyerukan keesa-an Allah dan melarang dari perbuatan syirik ﴾ وَلَّوۡاْ عَلَىٰٓ أَدۡبَٰرِهِمۡ نُفُورٗا ﴿ "niscaya mereka berpaling ke belakang karena bencinya," karena sangat besarnya antipati mereka terhadap seruanmu dan kecintaan terhadap kebatil-an mereka selama ini, sebagaimana Allah berfirman,
﴾ وَإِذَا ذُكِرَ ٱللَّهُ وَحۡدَهُ ٱشۡمَأَزَّتۡ قُلُوبُ ٱلَّذِينَ لَا يُؤۡمِنُونَ بِٱلۡأٓخِرَةِۖ وَإِذَا ذُكِرَ ٱلَّذِينَ مِن دُونِهِۦٓ إِذَا هُمۡ يَسۡتَبۡشِرُونَ 45 ﴿
"Dan apabila hanya Nama Allah saja disebut, kesallah hati orang-orang yang tidak beriman kepada kehidupan akhirat; dan apabila nama sembahan-sembahan selain Allah yang disebut, tiba-tiba mereka bergirang hati." (Az-Zumar: 45).
(47) ﴾ نَّحۡنُ أَعۡلَمُ بِمَا يَسۡتَمِعُونَ بِهِۦٓ ﴿ "Kami lebih mengetahui dalam keadaan bagaimana mereka mendengarkan," maksudnya, sesungguhnya Kami menghambat mereka dari perolehan manfaat tatkala mendengar-kan al-Qur`an, karena Kami tahu bahwa niatan-niatan mereka jelek. Mereka ingin mencari-cari kekurangan sekecil apa pun untuk tuju-an mendiskreditkan al-Qur`an, tujuan mendengarnya mereka bukan untuk mencari petunjuk dan menerima kebenaran. Mereka tetap bertekad untuk tidak mengikuti al-Qur`an. Maka barangsiapa ke-adaannya demikian adanya, niscaya mendengarkan al-Qur`an tidak akan berguna baginya sedikit pun. Untuk itu, Allah berfirman, ﴾ إِذۡ يَسۡتَمِعُونَ إِلَيۡكَ وَإِذۡ هُمۡ نَجۡوَىٰٓ ﴿ "sewaktu mereka mendengarkan kamu, dan sewaktu mereka berbisik-bisik," yaitu mereka saling berbisik, ﴾ إِذۡ يَقُولُ ٱلظَّٰلِمُونَ ﴿ "yaitu) ketika orang-orang zhalim itu berkata," dalam pembicaraan me-reka yang lirih ﴾ إِن تَتَّبِعُونَ إِلَّا رَجُلٗا مَّسۡحُورًا ﴿ "Kamu tidak lain hanyalah meng-ikuti seorang laki-laki yang kena sihir." Maka apabila seperti ini bentuk bisikan kezhaliman yang beredar di antara mereka, dan mereka telah mengembangkan opini (mereka) bahwa Rasulullah itu terkena sihir, berarti mereka tidak mau menghiraukan perkataan beliau, dan sedang mengigau, tidak paham apa yang dikatakan.
(48) Allah تعالى berfirman, ﴾ ٱنظُرۡ ﴿ "Lihatlah," dengan keheranan. ﴾ كَيۡفَ ضَرَبُواْ لَكَ ٱلۡأَمۡثَالَ ﴿ "Bagaimana mereka membuat perumpamaan-perum-pamaan terhadapmu," yang merupakan perumpamaan paling sesat dan paling jauh dari kebenaran ﴾ فَضَلُّواْ ﴿ "karena itu mereka menjadi sesat," dalam masalah itu, atau menjadi faktor penyebab kesesatan mereka. Hal ini disebabkan mereka sendiri yang melandasi urusan mereka di atas pondasi kesesatan. Maka, suatu perkara yang diba-ngun di atas kerusakan, akan lebih parah kerusakannya. Maka me-reka tidak menemukan ﴾ سَبِيلٗا ﴿ "jalan (kebenaran)," maksudnya me-reka tidak mendapat petunjuk apa pun. Maka jatah bagi mereka adalah kesesatan yang utuh dan kezhaliman yang murni.
Kapag bumigkas ka, O Sugo, ng Qur’ān saka nakapakinig sila ng nasaad dito na mga pagbabawal at mga pangangaral, naglalagay Kami sa pagitan mo at ng mga hindi sumampalataya sa Araw ng Pagbangon ng isang tabing na nagtatakip, na humahadlang sa kanila sa pag-intindi sa Qur'ān bilang parusa para sa kanila sa pag-ayaw nila.
Hỡi Thiên Sứ Muhammad, khi Ngươi đọc Qur'an, chúng nghe thấy lời nhắc nhở và khuyên răn trong đó nhưng TA (Allah) đã đặt giữa Ngươi và những kẻ không có đức tin nơi Ngày Phán Xét một bức màn để ngăn chúng hiểu Qur'an, một sự trừng phạt dành cho chúng vì tội chúng quay lưng với Ngài.
E se reciti, o Messaggero, il Corano, e loro ascoltano le prediche e i moniti che vi sono contenuti, stabiliremo tra te e coloro che non credono, nel Giorno della Resurrezione, un velo che impedisca loro di comprendere il Corano, come punizione per la loro avversità.
Abbiamo posto sui loro cuori un velo, in modo che non comprendano il Corano, e abbiamo posto nei loro orecchi un impedimento, in modo che non possano ascoltare con un ascolto che sia loro di beneficio. E se menzioni esclusivamente il tuo Dio nel Corano, e non menzioni le loro presunte divinità, eccoli voltare le spalle, lontani dalla sincerità nell'Unicità di Allāh.
Naglagay Kami sa mga puso nila ng mga takip upang hindi sila makaintindi ng Qur'ān at naglagay Kami sa mga tainga nila ng kabigatan upang hindi sila makarinig nito ayon sa pagkadinig ng pakikinabang. Kapag bumanggit ka sa Panginoon mo sa Qur'ān lamang at hindi ka bumanggit sa mga diyos nilang inaakala, nanunumbalik sila sa mga dinaanan nila habang mga naglalayuan sa pagpapakawagas sa paniniwala sa kaisahan ni Allāh.
TA (Allah) đã bao phủ quả tim của chúng để chúng không hiểu được Qur'an, TA đã làm tai của chúng trở nặng nề y như điếc không thể nghe thấy điều hữu ích. Và khi nào Ngươi - Thiên Sứ Muhammad - chỉ nhắc về riêng Thượng Đế của Ngươi trong Qur'an thôi mà không nhắc đến các thần linh của chúng thì chúng quay mặt bỏ đi để rời xa Tawhid cũng như không thành tâm đối với Allah.
Kami juga menjadikan hati mereka tertutup agar tidak memahami kandungan Al-Qur`ān, menjadikan telinga mereka tersumbat agar tidak mendapatkan manfaat ketika mendengarkannya, dan apabila engkau menyebut Tuhanmu saja dalam Al-Qur`ān dan tidak menyebut nama-nama tuhan yang mereka klaim, mereka segera berpaling ke belakang demi menjauhkan diri dari kemurnian tauhid kepada Allah.
I have put covers on their hearts so that they cannot understand the Qur’ān, and heaviness in their ears so that they cannot listen to it in a beneficial manner. When you mention your Lord in the Qur’ān alone, and you do not mention their so-called gods, they turn on their heels being far away from accepting Allah’s pure Oneness.
Como respuesta a su rechazo he puesto velos en sus corazones para que no puedan comprender el Corán, y un velo en sus oídos para que no puedan escucharlo de una manera que les sea beneficiosa. Cuando mencionas solo a tu Señor en el Corán, y no a los supuestos dioses, ellos se dan la media vuelta para alejarse y no aceptar la unicidad de Al-lah.
Allah je stavio prekrivače na srca nevjernikā kako ne bi shvatili značenja Kur’ana, te ih je učinio gluhim i oni ga ne čuju na način koji bi im koristio. Kad spomeneš Allaha u Kur’anu, Poslaniče milosti, a ne spomeneš njihova božanstva, krivovjerni bježe od tebe ne želeći priznati da je Allah jedini bog i ne želeći Mu iskreno vjeru ispovijedati.
Nous couvrons également leurs cœurs avec des voiles afin qu’ils ne comprennent pas le Coran et Nous rendons leurs ouïes très faibles afin qu’ils ne l’écoutent pas d’une manière qui leur soit bénéfique. Par ailleurs, lorsque tu mentionnes l’Unicité de ton Seigneur dans le Coran et que tu ne mentionnes pas leurs prétendues divinités, ils se détournent et se remettent à rejeter le monothéisme de plus belle.
Kur'an'ı anlamalarına engel olmak için kalplerine örtüler yaptık. Onu duyduklarında faydalanmamaları için de kulaklarına ağırlıklar koyduk. Eğer Kur'an'da Rabbini bir tek olarak zikredip/anıp sözde ilahlarını anmadığında onlar da tevhidi Allah'a halis kılmaktan uzak bir şekilde arkalarını dönüp giderler.
When the Quran is recited to people, they fail to understand the message due to their deep conditioning. In fact, they are so frivolous about the world hereafter, that they ignore the message altogether. People are so involved in their worldly matters that truth is no longer their concern. Their reluctance is due to the fact that they do not want to revise themselves. The call of pristine truth always negates their worldly concerns. That is why they are greatly provoked on hearing this call. In their hearts they do not believe in the accountability of the Day of Judgement and this makes them non-serious in their approach to it. The mind which lacks seriousness is incapable of understanding anything of value.
The Secret Counsel of Quraysh after hearing the Qur'an
Allah tells His Prophet about what the leaders of Quraysh discussed when they came and listened to him reciting Qur'an in secret, without their people knowing about it. They said that he was Mashur which according to the better-known view means someone affected by magic (Sihr); it may also mean a man who has a lung, i.e., a mere human being, as if they were saying that if you follow Muhammad, you will only be following a human being. This second suggestion does not sound correct, because what they meant here was that he was under the influence of Sihr (magic) which made him see dreams in which he learned these words that he recited. Some of them said he was a poet, or a soothsayer, or crazy, or a sorcerer. Allah says:
انْظُرْ كَيْفَ ضَرَبُواْ لَكَ الاٌّمْثَالَ فَضَلُّواْ فَلاَ يَسْتَطِيعْونَ سَبِيلاً
(See what examples they have put forward for you. So they have gone astray, and never can they find a way.) meaning, they will never be guided to the truth and will never find a way to reach it. Muhammad bin Ishaq said in As-Sirah: "Muhammad bin Muslim bin Shihab Az-Zuhri told me that it happened that Abu Sufyan bin Harb, Abu Jahl bin Hisham and Al-Akhnas bin Shurayq bin `Amr bin Wahb Ath-Thaqafi, the ally of Bani Zahrah, went out one night to listen to the Messenger of Allah ﷺ when he was praying at night in his house. Each one of them took up a position for listening, and none of them knew that the others were also there. They stayed listening to him all night until dawn came. When they left, they met up on the road, each of them blaming the others, saying to one another; `Do not come back again, lest you give the wrong impression i.e., that you like what you hear.' Then they went away until the second night came, when each of them came back to his place and spent the night listening. When dawn came they left, then when they met up on the road, each of them blamed the others, saying the same as they had said the previous night. Then they went away until the third night came, when each of them came back to his place and spent the night listening. When dawn came they left, then when they met up on the road, they said to one another, `Let us not leave until we promise not to come back,' so they made a promise to that effect, and went their separate ways. In the morning, Al-Akhnas bin Shurayq took his stick and went to the house of Abu Sufyan bin Harb, where he said, `Tell me, O Abu Hanzalah i.e., Abu Sufyan, what do you think of what you have heard from Muhammad' Abu Sufyan said, `O Abu Tha`labah i.e., Al-Akhnas, by Allah, I have heard something I understand and I know what is meant by it, and I have heard things I do not understand and do not know what is meant by it.' Al-Akhnas said: `Me too, by the One by Whom you swore.' Then he left and went to Abu Jahl, and entered his house. He said, `O Abu Al-Hakam i.e., Abu Jahl, what do you think of what you have heard from Muhammad' He said, `What did you hear' He said, `We and Banu `Abd Manaf competed for honor and position: they fed people so we fed people, they engaged in battle so we engaged in battle, they gave so we gave, until we were neck and neck, like race horses. Then they said, we have a Prophet among us who receives revelation from heaven. How could we compete with that By Allah we will never believe in him.' Then Al-Akhnas got up and left him."
Biz, onların önde gelenlerinin Kur'an'ı dinleme hedeflerini çok iyi biliyoruz. Onlar Kur'an'ı hidayete ermek için dinlemezler. Bilakis sen Kur'an'ı okurken; küçümsemek, hafife alıp eğlenmek için dinlerler. Biz onların gizli konuşmalarında Kur'an''ı yalanlamayı ve engel olmayı amaçladıklarını çok iyi biliyoruz. Küfrederek/inkâr ederek kendi nefislerine zulmeden o kimseler şöyle derler: -Ey insanlar!- "Siz ancak büyülenmiş, aklı karışmış bir adama uyuyorsunuz."
I know best the way their leaders listen to the Qur’ān. They do not want to take guidance from it, but they want to mock at it and disrupt your recitation. I also know best what they secretly confer about with respect to their denial of and preventing others from it, when these people who wrong themselves by their denial say: You - O People - are only following a man who is bewitched and confused.
Conozco bien la manera en que sus líderes escuchan el Corán. Ellos no quieren tomarlo como guía, sino que quieren burlarse e interrumpir su recitación. También sé bien qué es lo que deliberan en secreto con respecto a su negación y cómo evitan que otros lo sigan, dicen: “¡Pueblo! Solo están siguiendo a un hombre que está hechizado y confundido”.
Kami lebih mengetahui bagaimana para pemuka mereka mendengarkan Al-Qur`ān. Mereka mendengarkannya bukan untuk mendapatkan petunjuk darinya, namun hanya ingin mencemooh dan bersenda gurau tatkala engkau membacanya. Kami juga lebih mengetahui apa yang orang-orang musyrik itu bisik-bisikkan berupa klaim dusta dan untuk menghalangi manusia darinya (Muhammad), sewaktu mereka berkata kufur pada diri mereka sendiri, "Wahai manusia! Kalian tidaklah mengikuti kecuali seorang laki-laki yang terkena sihir lagi tidak waras akalnya."
Nous savons le mieux comment leurs chefs écoutent le Coran. Ils ne cherchent pas à être guidés par son biais mais sont plutôt railleurs et frivoles lorsque tu le récites. Nous savons également le mieux quelles sont les paroles de démenti et de découragement que les uns chuchotent aux autres. Ces gens, injustes envers eux-mêmes par leur mécréance, chuchotent en effet: Ô gens, vous ne suivez qu’un homme ensorcelé, dont la raison est défaillante.
Commentary
Can Magic affect a Prophet?
A prophet being affected by magic is as possible as being affected by sickness. Therefore, blessed prophets are not devoid of or detached from human characteristics. For instance, they could be wounded, run temperature or feel pain. Similarly, they could also be affected by magic because, that too, is triggered by the influence of physical causes, such as those of the Jinn. And it also stands proved from Hadith that there was an occasion when the Holy Prophet ﷺ was affected by magic. As for the disbelievers calling him 'bewitched' ('mashur' ) in verse 47 which the Qur'an has refuted for the reason that they really meant to call him 'insane.' (Bayan al-Qur'an) Therefore, the Hadith of magic is not contradictory.1
1. Moreover, the magic or sorcery can affect a prophet only to cause a physical illness. It can never have an adverse effect on performing their functions as prophets. The disbelievers used to call the Holy Prophet ﷺ t 'bewitched person' in this later sense which was totally impossible in his case, while the hadith refers to the physical illness suffered by the Holy Prophet ﷺ which was caused by an act of magic. (Muhammad Taqi Usmani)
The subject taken up in the first two verses (45, 46) has a particular event as a background. According to al-Qurtubi reporting on the authority of Sayyidna Said ibn Jubayr ؓ ، when Surah al-Masad/al-Lahab (iii) beginning with: تَبَّتْ يَدَا أَبِي لَهَبٍ وَتَبَّ was revealed in the Qur'an, it also condemned the wife of Abu Lahab. She went to the place where the Holy Prophet ﷺ used to sit with his Companions. At that time, Sayyidna Abu Bakr ؓ was present there. Noticing her coming well ahead of her arrival, he said to the Holy Prophet ﷺ "if you move away from here, it will be better. This woman has a sharp tongue. She will say things which may cause you pain." He said, "no, Allah Ta` ala will put a curtain between me and her." So, she reached there but when she could not see the Holy Prophet ﷺ anywhere around, she turned towards Sayyidna Abu Bakr ؓ and said, your companion has satirized us in poetry." Sayyidna Abu Bakr ؓ said, "By Allah, he is no composer of poetry, much less that of the kind in which people are satirized (hajw)." Thereupon, she left in a huff saying, "you are no more than a verifier for him." After she was gone, Sayyidna Abu Bakr ؓ submitted, "didn't she see you?" He said, "as long as she was here, an angel kept obstructing the view between me and her."
A Qur'anic formula of remaining hidden from enemy sight
'On occasions when the Holy Prophet ﷺ wished to remain hidden from the sight of the Mushriks,' says Sayyidna Ka` b ؓ ، 'he would recite three verses of the Holy Qur’ an. Such was its effect that the disbelievers were unable to see him.' Those three verses are:
1. إِنَّا جَعَلْنَا عَلَىٰ قُلُوبِهِمْ أَكِنَّةً أَن يَفْقَهُوهُ وَفِي آذَانِهِمْ وَقْرًا (Surely, We have put covers on their hearts, so that they do not understand it, and deafness in their ears - Surah al-Kahf, 18:57).
2. أُولَـٰئِكَ الَّذِينَ طَبَعَ اللَّـهُ عَلَىٰ قُلُوبِهِمْ وَسَمْعِهِمْ وَأَبْصَارِهِمْ (Those are the ones Allah has put a seal on whose hearts and hearing and vision - Surah an-Nahl, 16:108).
3. أَفَرَأَيْتَ مَنِ اتَّخَذَ إِلَـٰهَهُ هَوَاهُ وَأَضَلَّهُ اللَّـهُ عَلَىٰ عِلْمٍ وَخَتَمَ عَلَىٰ سَمْعِهِ وَقَلْبِهِ وَجَعَلَ عَلَىٰ بَصَرِهِ غِشَاوَةً (Have you seen the one who has taken his own desire as god while Allah has let him go astray because of knowledge [ his or His ] and has set a seal upon his hearing and his heart and placed over his vision a veil - Surah al-Jathiyah, 45:23).
Sayyidna Ka'b ؓ says that he related this thing about the Holy Prophet ﷺ to a Syrian who had to go to adjoining Byzantium on a certain business. He went there and stayed for a long time until the local disbelievers started harassing him. When he escaped from there, they pursued him. At that time, he remembered that narrative and recited the three verses identified there. It so happened as if a screen was placed on their eyes why they could not see this person who was walking on the same pathway the enemies were passing by.
Imam Tha` labi says that he related this narrative of Sayyidna Ka` b ؓ to a resident of the town of R'ay. It so happened that he was put under arrest by the disbelievers of Dailam. For some time he remained under detention with them. One day he got his chance to escape. They pursued him, but this person also recited those three verses. The effect was immediate. Allah Ta’ ala screened their eyes in a manner that they were unable to see him - though, they were walking side by side with their clothes touching his clothes.
Imam al-Qurtubi (رح) says that the verses from Surah Ya Sin which were recited by the Holy Prophet ﷺ at the time of Hijrah may also be added to the three verses cited above. This was when the Mushsriks of Makkah had besieged his house. He recited those verses and went right through them. In fact, he went by throwing dust on their heads and none of them knew anything about it. Those verses of Surah Ya Seen are:
بِسْمِ اللَّـهِ الرَّحْمَـٰنِ الرَّحِيمِ
يس ﴿1﴾ وَالْقُرْآنِ الْحَكِيمِ ﴿2﴾ إِنَّكَ لَمِنَ الْمُرْسَلِينَ ﴿3﴾ عَلَىٰ صِرَاطٍ مُّسْتَقِيمٍ ﴿4﴾ تَنزِيلَ الْعَزِيزِ الرَّحِيمِ ﴿5﴾ لِتُنذِرَ قَوْمًا مَّا أُنذِرَ آبَاؤُهُمْ فَهُمْ غَافِلُونَ ﴿6﴾ لَقَدْ حَقَّ الْقَوْلُ عَلَىٰ أَكْثَرِهِمْ فَهُمْ لَا يُؤْمِنُونَ ﴿7﴾ إِنَّا جَعَلْنَا فِي أَعْنَاقِهِمْ أَغْلَالًا فَهِيَ إِلَى الْأَذْقَانِ فَهُم مُّقْمَحُونَ ﴿8﴾ وَجَعَلْنَا مِن بَيْنِ أَيْدِيهِمْ سَدًّا وَمِنْ خَلْفِهِمْ سَدًّا فَأَغْشَيْنَاهُمْ فَهُمْ لَا يُبْصِرُونَ ﴿9﴾
With the name of Allah, the Most-Merciful, the Very-Merciful
Ya Seen. By the wise Qur'an, surely you [ 0 Muhammad ] are from among the messengers, on a straight path. [ This is ] a revelation of the Mighty, the Very Merciful, that you may warn a people whose forefathers were not warned, so they are unaware. The word has already taken effect against most of them, so they do not believe. Surely, We have placed shackles on their necks reaching down to their chins, so they are with heads forced high up. And We have placed before them an obstruction and behind them an obstruction and covered them, so they do not see - Surah Ya Seen, 36: 1-9)
Imam al-Qurtubi (رح) says that he himself went through an incident in the Manthur Castle of al-Qartubah in his own country of al-Andalus (Spain). I ran in front of the enemy and sat in a corner. The enemy sent two horsemen after me. I was on open grounds. There was nothing to obstruct the view between us. But, I was reciting these verses of Surah Ya Sin. Both these horsemen passed by me. Then they went back towards where they had come from, saying, 'this person must be some devil,' because they could not see me. Allah Ta’ ala had turned them blind as far as I was concerned. (Qurtubi)
Poslaniče, Mi znamo kako glavešine mnogobošci slušaju tvoje učenje Kur’ana. Oni su zlonamjerni jer te ne slušaju da bi prihvatili istinu niti da bi se okoristili, već slušaju kako bi se ismijavali dok ti učiš. Allah sve zna o onome što tajno između sebe govore, o njihovim tvrdnjama da je Kur'an laž i o njihovom odvraćanju od Kur'ana. Ti nepravednici govore: “Čovjek kojeg slijedite opčinjen je i nije pametan!”, i time sami sebi zulum čine, jer u nevjerstvu lutaju.
Noi siamo più Consapevoli del modo in cui i loro capi ascoltano il Corano: essi non cercano di seguire la Retta Via, piuttosto la loro intenzione è deridere e fare retorica durante la tua recitazione. Noi siamo più Consapevoli delle parole di rinnegazione che sussurrano, ostacolando la strada che porta ad esso. Quando questi ingiusti si dicono tra di loro, con miscredenza: "Non fate altro che seguire, o gente, un uomo posseduto e confuso".
Kami ay higit na maalam sa pamamaraan ng pakikinig ng mga pangulo nila sa Qur'ān. Sila ay hindi nagnanais ng pagkapatnubay sa pamamagitan nito, bagkus nagnanais ng pagmamaliit at kawalang-kapararakan sa sandali ng pagbigkas mo. Kami ay higit na maalam sa pinag-uusapan nila nang palihim na pagpapasinungaling at pagbalakid, nang nagsasabi ang mga tagalabag na ito sa katarungan sa mga sarili nila dahil sa kawalang-pananampalataya: "Hindi kayo, sumusunod, O mga tao, maliban sa isang lalaking nagaway na natuliro ang isip niya."
TA (Allah) biết rõ cách những kẻ cầm đầu bọn chúng lắng nghe Qur'an, chúng không muốn được hướng dẫn mà chúng muốn được sự nhẹ nhàng lúc Ngươi (Muhammad) đọc. Và TA biết rõ điều giả dối và gian trá mà những kẻ sai quấy này họp kín với nhau khi chúng bảo nhau: các người chớ đi theo hắn ta bởi hắn ta chỉ là một tên bị bùa ngải mê hoặc.
Osserva, o Messaggero, così da meravigliarti delle varie e infauste caratteristiche che ti attribuiscono; così si sono allontanati dalla verità e versano nell'indecisione, e non sono riusciti a trovare la Retta Via.
Magnilay-nilay ka, O Sugo, talagang mamamangha ka sa anumang inilarawan nila sa iyo na mga magkakaibang katangiang napupulaan kaya nalihis sila sa katotohanan at nalito sila kaya hindi sila napatnubayan tungo sa daan ng katotohanan.
Hỡi Thiên Sứ Muhammad, Ngươi hãy nhìn xem về việc chúng đã mô tả Ngươi với những mô tả xấu khác nhau, vì chúng như thế nên chúng mới lạc khỏi chân lý và chúng sẽ không tìm thấy con đường nào dẫn chúng đến chân lý cả.
Mensajero, sorpréndete con los diversos atributos reprochables con los que te describen. Se han desviado de la verdad y están confundidos. Como resultado no pueden encontrar el verdadero camino.
Razmisli kako je čudno to što višebošci opisuju Poslanika, sallallahu alejhi ve sellem, ružnim opisima! Zbog toga su skrenuli s pravog puta i, ako tako nastave, neće biti upućeni.
-Ey Resul!- Seni vasfetmiş oldukları yerilmiş olan çeşitli özellikleri bir düşün! Bu yüzden sapıtmışlardır. Şaşkınlık içerisindeler ve doğru yolu da bulamamışlardır.
Consider - O Messenger - and be surprised at the various blameworthy attributes they describe you with. They have deviated from the truth and are confused. As a result they cannot find the true path.
Ô Messager, médite avec étonnement les différents sobriquets dont ils t’ont affublé et comment ils ont dévié de ce fait de la vérité. Désemparés, ils n’arrivent pas à trouver la voie qui mène à cette vérité.
Perhatikanlah -wahai Rasul-, agar engkau merasa heran dengan apa yang mereka sifatkan pada dirimu berupa sifat tercela yang beragam, sehingga dengan tindakan itu mereka pun menyimpang dan terombang-ambing dari jalan kebenaran, serta tidak dapat lagi menemukan jalan kebenaran tersebut.
The call of the Prophet Muhammad was supported by such strong arguments that the common people of Arabia were awed by it. Seeing this, the Arab leaders felt afraid that, if the majority of the people converted to the new religion, their leadership would come to an end. They, therefore, employed a strategy to keep people away from it. They said that the great impact the Prophet’s words had was due to his being possessed. They said, moreover, that the power of his words did not stem from his having discovered some truth, but from his possessing magical powers. That is, it was a mere matter of oratorical prowess rather than the communication of truth. In this way the majestic words of the Quran reflecting Truth came to mean to them a magic spell wrought by an individual. Those who fail to judge such a call on the basis of its merit but look at it rather from the point of view of whether the words of the call support or reject their own stand, shall never succeed in finding the truth.
Les polythéistes dirent en rejetant la Ressuscitation: « Lorsque nous mourrons, qu’il ne restera de nous que des ossements et que toute trace de nos corps disparaîtra progressivement, allons-nous alors être ressuscités? Ceci est assurément impossible ».
Los idólatras dijeron al negar la resurrección: “Cuando muramos y seamos huesos y nuestros cuerpos se descompongan, ¿acaso resucitaremos de nuevo? Esto es imposible”.
Müşrikler ölümden sonra tekrar dirilmeyi inkâr ederek şöyle dediler: Biz kemik olup cesetlerimiz çürüdükten sonra, yeni bir yaratılışla tekrar diriltilecek miyiz? Kesinlikle bu imkansız ve olacak gibi de değildir.
"Dan mereka berkata, 'Apakah bila kami telah menjadi tulang be-lulang dan benda-benda yang hancur, apakah benar-benar kami akan di-bangkitkan kembali sebagai makhluk yang baru?' Katakanlah, 'Jadilah kamu sekalian batu atau besi. Atau menjadi suatu makhluk yang besar (yang tidak mungkin hidup kembali) menurut pikiranmu.' Maka mereka akan bertanya, 'Siapa yang akan menghidupkan kami kembali?' Katakanlah, 'Dzat Yang telah menciptakan kamu pada kali yang pertama.' Lalu mereka akan menggeleng-gelengkan kepala mereka kepadamu dan berkata, 'Kapan itu (akan terjadi)?' Katakanlah, 'Mudah-mudahan waktu berbangkit itu dekat.' Yaitu pada hari Dia memanggilmu, lalu kamu mematuhiNya sam-bil memujiNya dan kamu mengira, bahwa tidaklah kamu berdiam (di da-lam kubur) melainkan sebentar saja'." (Al-Isra`: 49-52).
(49) Allah تعالى mengabarkan tentang perkataan para peng-ingkar Hari Kebangkitan, dan para pendusta Hari Kebangkitan de-ngan perkataan mereka, ﴾ أَءِذَا كُنَّا عِظَٰمٗا وَرُفَٰتًا ﴿ "Apakah bila kami telah men-jadi tulang-belulang dan benda-benda yang hancur," maksudnya jasad-jasad yang telah rusak ﴾ أَءِنَّا لَمَبۡعُوثُونَ خَلۡقٗا جَدِيدٗا ﴿ "apa benar-benar kami akan dibangkitkan kembali sebagai makhluk yang baru?" Ini tidak akan terjadi, mustahil menurut mereka. Mereka adalah orang-orang yang sangat bodoh, lantaran mendustakan utusan Allah, menentang ayat-ayat-Nya, dan menyamakan kemampuan al-Khaliq (Sang Pencipta) langit dan bumi dengan kemampuan mereka yang sangat lemah. Tatkala mereka memandang hal itu (kebangkitan setelah mati) tidak mungkin terjadi, dan mereka pun tidak sanggup melakukannya, maka mereka pun menilai kekuasaan Allah demikian pula. Mahasuci Dzat yang telah menjadikan sebagian makhluk dari makhlukNya –yang mana mereka mengklaim sebagai orang-orang yang berakal dan cerdas– sebagai simbol kebodohan pada sesuatu yang paling jelas, paling gamblang lagi paling terang serta paling tinggi petunjuknya, supaya memperlihatkan kepada para hambaNya, bahwa tidak ada alternatif lain melainkan taufik dan pertolonganNya atau kebinasaan dan kesesatan.
﴾ رَبَّنَا لَا تُزِغۡ قُلُوبَنَا بَعۡدَ إِذۡ هَدَيۡتَنَا وَهَبۡ لَنَا مِن لَّدُنكَ رَحۡمَةًۚ إِنَّكَ أَنتَ ٱلۡوَهَّابُ 8 ﴿
"Ya Rabb kami, janganlah Engkau jadikan hati kami condong kepada kesesatan sesudah Engkau beri petunjuk kepada kami, dan karuniakanlah kepada kami rahmat dari sisiMu; Karena sesungguhnya Engkau-lah Maha Pemberi (karunia)." (Ali Imran: 8).
(50-51) Karena itu, Allah memerintahkan RasulNya untuk berkata kepada para pengingkar Hari Kebangkitan yang menilainya mustahil, ﴾ قُلۡ كُونُواْ حِجَارَةً أَوۡ حَدِيدًا 50 أَوۡ خَلۡقٗا مِّمَّا يَكۡبُرُ ﴿ "Katakanlah, 'Jadilah kamu sekalian batu atau besi, atau menjadi suatu makhluk yang besar (yang tidak mungkin hidup kembali)'." Maksudnya, makhluk yang membesar ﴾ فِي صُدُورِكُمۡۚ ﴿ "menurut pikiranmu," supaya kamu selamat –menurut persepsi kalian– dari kekuasaan Allah (untuk membangkitkan) kalian atau (selamat dari) terealisasinya kehendak Allah pada kalian. Karena dalam bentuk dan sifat seperti apa pun niscaya kamu tidak akan mampu melumpuhkan (ketetapan) Allah. Kamu tidak punya andil kuasa dalam pengaturan dirimu, baik tatkala hidup atau se-sudah mati. Maka, serahkanlah urusan pengaturan dan penanganan kepada Dzat Yang Mahakuasa atas segala sesuatu dan menjangkau segala sesuatu. ﴾ فَسَيَقُولُونَ ﴿ "Maka mereka akan bertanya," tatkala engkau mengetengahkan hujjah atas mereka tentang Hari Kebangkitan, ﴾ مَن يُعِيدُنَاۖ قُلِ ٱلَّذِي فَطَرَكُمۡ أَوَّلَ مَرَّةٖۚ ﴿ "Siapa yang akan menghidupkan kami kembali? Katakanlah, 'Dzat Yang telah menciptakan kamu pada kali yang pertama'," sebagaimana Dia telah menciptakan kamu, padahal sebelumnya kamu adalah sesuatu yang tidak pernah disebut, maka Dia-lah yang akan mengembalikan kamu sebagai makhluk yang baru,
﴾ كَمَا بَدَأۡنَآ أَوَّلَ خَلۡقٖ نُّعِيدُهُۥۚ ﴿
"Sebagaimana Kami telah memulai penciptaan pertama, begitulah Kami akan mengulanginya." (Al-Anbiya`: 104).
﴾ فَسَيُنۡغِضُونَ إِلَيۡكَ رُءُوسَهُمۡ ﴿ "Lalu mereka akan menggeleng-gelengkan ke-pala mereka," maksudnya menggerak-gerakkan kepala mereka se-bagai bentuk pengingkaran dan ungkapan keheranan terhadap apa yang kamu katakan ﴾ وَيَقُولُونَ مَتَىٰ هُوَۖ ﴿ "dan mereka berkata, 'Kapan itu (akan terjadi)?'" Maksudnya kapan waktu terjadinya Hari Kebangkit-an yang kamu sangka (terjadi) berdasarkan perkataanmu? Pertanya-an ini bukan untuk mengakui kenyataan Hari Kebangkitan, akan tetapi merupakan bentuk kebodohan dan kelemahan dari mereka ﴾ قُلۡ عَسَىٰٓ أَن يَكُونَ قَرِيبٗا ﴿ "Katakanlah, 'Mudah-mudahan waktu berbangkit itu dekat'." Sesungguhnya penentuan waktu kapan terjadi Hari Kebangkitan tidaklah berfaidah. Akan tetapi, manfaat dan tuntut-annya terdapat pada keyakinan dan pengakuan terhadapnya. Lalu apabila tidak demikian, maka sesungguhnya segala sesuatu yang pasti datang itu, berarti dekat.
(52) ﴾ يَوۡمَ يَدۡعُوكُمۡ ﴿ "Yaitu pada hari Dia memanggil kamu," untuk dibangkitkan dan dikumpulkan serta ditiuplah sangkakala ﴾ فَتَسۡتَجِيبُونَ بِحَمۡدِهِۦ ﴿ "lalu kamu mematuhiNya sambil memujiNya," maksudnya ka-lian semua tunduk terhadap perintahNya dan tidak mungkin me-mungkiriNya. Firman Allah, ﴾ بِحَمۡدِهِۦ ﴿ "Sambil memujiNya," maksud-nya Dia تعالى terpuji atas segala perbuatanNya. Dengan sifat terpuji itulah Dia akan membalas perbuatan hamba ketika Dia mengum-pulkan mereka pada Hari Kiamat ﴾ وَتَظُنُّونَ إِن لَّبِثۡتُمۡ إِلَّا قَلِيلٗا ﴿ "dan kamu me-ngira, bahwa kamu tidak berdiam (di dalam kubur) kecuali sebentar saja," disebabkan begitu cepat masa terjadinya, dan bahwa segala bentuk kenikmatan yang pernah mampir pada kalian seolah-olah tidak pernah ada. Inilah perkataan yang dikatakan oleh orang-orang yang ingkar, "Kapankah ia akan terjadi?" Mereka berada pada puncak penyesalan tatkala Hari Kebangkitan itu datang. Maka dikatakan kepada mereka, "Inilah apa-apa yang dahulu kamu dustakan."
49- Dediler ki:“Biz bir yığın kemik ve çürüyüp toprak olduğumuz zaman mı, evet biz (bu haldeyken) mi yeniden yaratılıp diriltileceğiz!?”
50- De ki:“Evet, ister taş ister demir olun;
51- “İsterse de gözünüzde büyük (diriltilmesi daha imkansız) kabul ettiğiniz başka bir varlık (olun yine de diriltileceksiniz).” Bu sefer: “Bizi kim diriltecek?” diyecekler. De ki:“İlk defa sizi yoktan yaratmış olan!” Sana (alaylı bir tavırla) başlarını sallayacaklar ve “O ne zamanmış?” diyecekler. De ki:“Belki de çok yakındır.”
52- (Zira) sizi çağıracağı gün O’na hamdederek çağrısına uyup (mahşerde toplanacaksınız) ve (dünyada) ancak çok az bir süre kaldığınızı zannedeceksiniz.
49. Allah öldükten sonra dirilişi inkâr edenlerin sözlerini, onların dirilişi inkâr edip bunu uzak bir ihtimal gördüklerini ve şöyle dediklerini şöyle haber vermektedir:“Biz bir yığın kemik ve çürüyüp toprak” çürümüş cesetler “olduğumuz zaman mı, evet biz (bu haldeyken) mi yeniden yaratılıp diriltileceğiz!?” Yani böyle bir şey olmayacaktır. Onların kanaatlarına göre bu imkânsız bir şeydir. Böylece Allah Rasûlünü yalanladıkları ve Allah’ın âyetlerini inkâr ettikleri, gökleri ve yeri yaratanın kudretini kendilerinin zayıf ve aciz güçleriyle kıyas ettikleri için en ileri derecede bilgisizlik içerisinde olduklarını ortaya koydular. Kendilerinin böyle bir şeyi yapmalarının imkânsız olduğunu ve buna güç yetiremediklerini görünce Allah’ın kudretinin de böyle olduğunu zannettiler. Yarattıkları içinden kendilerinin üstün akıllara sahip olduklarını iddia eden bir topluluğu, cehalette örnek kılan Allah ne yücedir! Zira onlar olabilecek en açık, en kolay anlaşılır, delilleri en üstün ve en belirgin bir konuda hakkında cahil kalmışlardı. Böylece Allah, kulları için ya tevfikinin ve yardımının olduğunu ya da helak ve sapıklığın olduğunu göstermektedir. “Rabbimiz, bizi doğru yola ilettikten sonra kalplerimizi saptırma! Bize katından bir rahmet bağışla! Muhakkak sen, bol bol bağışlayansın.”(Âl-i İmran, 3/8)
50-51. Devamla Yüce Allah, Rasûlüne öldükten sonra dirilişi uzak görerek inkâr eden bu kimselere şunları söylemesini emretmektedir:“De ki: “Evet, ister taş ister demir olun, isterse de gözünüzde büyük (diriltilmesi daha imkansız) kabul ettiğiniz başka bir varlık olun.” Belki bu sayede o batıl zannınıza göre Allah’ın kudretini kendinizden uzak tutmuş yahut Allah’ın iradesinin üzerinizde geçerli olmasını önlemiş ve dirilmekten kurtulmuş olursunuz!? Hayır, hiç şüphesiz sizler hangi durumda olursanız olun, hangi niteliğe sahip bir varlığa dönüşürseniz dönüşün, Allah’ı âciz bırakamazsınız. Ne hayatta, ne de ölümden sonra kendi idareniz üzerinde hiçbir yetkiniz yoktur. Öyleyse tedbir ve tasarrufu, her şeye yeten ve her şeyi kuşatana bırakın! Öldükten sonra dirilişe dair onlara karşı delil ortaya konduğu vakit de “Bizi kim diriltecek? diyecekler. De ki: İlk defa sizi yoktan yaratan!” Siz kendisinden söz edilmeye değer bir şey değilken, nasıl sizi yoktan var ettiyse yeni bir hilkat ile tekrar yaratacaktır:“İlk yaratmaya başladığımız gibi onu tekrar iade ederiz.”(el-Enbiyâ, 21/104)“Sana (alaylı bir tavırla) başlarını sallayacaklar.” Söylediklerinden dolayı hayrete düşmüş olarak ve inkâr ederek başlarını sallayacaklar: “O ne zamanmış? diyecekler.” Senin iddiana göre öldükten sonra diriliş ne zaman olacak? Onlar bu sözü öldükten sonra dirilişi kabul ettikleri için söylemiyorlardı. Aksine onlar, bu sözü Peygamber’i âciz bırakmak için söylüyorlardı. “De ki: Belki de çok yakındır.” Onun vaktini tayin etmenin bir faydası yoktur. Faydası olan şey ve esas amaç, onu kabul etmek, kabul ettiğini ifade etmek ve gerçekleşeceğine inanmaktır. Yoksa ilerde kesin olarak gelecek olan her şey, pek yakın sayılır.
52. “Sizi” öldükten sonra diriliş ve amel defterlerinizin verilmesi için “çağıracağı” ve sûra üfürüleceği “gün O’na hamdederek çağrısına uyup (mahşerde toplanacaksınız).” O’nun emrine uyacak, O’na karşı gelemeyeceksiniz. “O’na hamdederek” buyruğunun anlamı şudur: Yüce Allah, yaptıkları dolayısıyla hamde, övgüye layık olandır. O, çağrışma ve seslenme günü olan kıyamet gününde onları bir araya getirmesinde ve kullarına buna uygun olarak amellerinin karşılığını vermesinde övülmeye layıktır. “Ve” o günün süratle gerçekleşmesinden ve karşı karşıya kalmış olduğunuz nimetlerle hiç karşılaşmamış gibi olacağınızdan dolayı “(dünyada) ancak çok az bir süre kaldığınızı zannedeceksiniz.” İşte inkârcıların kendisi hakkında: “O ne zamanmış?” dedikleri gün, bu gündür. O günde bunu görecekleri vakit son derece pişman olacaklar ve kendilerine:“İşte kendisini yalanlamakta olduğunuz gün, bugündür?”(el-Mutaffifin, 83/17) denilecektir.
Negirajući oživljenje poslije smrti, nevjernici se pozivaju na sljedeću sumnju: “Kako ćemo biti oživljeni nakon što postanemo smrvljene, truhle kosti?! To je, zaista, nemoguće!”
The idolaters said in denial of resurrection: When we die and become bones and our bodies decompose, will we be resurrected again? This is impossible.
Orang-orang musyrik tersebut juga berkata -sebagai bentuk pengingkaran terhadap hari kebangkitan-, "Apabila kami telah mati dan menjadi tulang-belulang, serta jasad kami telah hancur, apakah kami akan dibangkitkan kembali sebagai makhluk yang baru?! Sungguh ini adalah perkara yang mustahil terjadi."
Những kẻ thờ đa thần phủ nhận sự phục sinh, nói: chẳng lẽ sau khi chúng tôi đã chết và biến thành những khúc xương khô vỡ vụn, thân xác đã bị tan rã và phân hủy hết thì chúng tôi lại được làm cho sống lại một lần nữa chăng?! Điều đó không thể nào.
Gli idolatri dissero, negando la Resurrezione: "Quando moriremo e diventeremo ossa, e i nostri corpi diventeranno polvere, verremo riportati in vita? In verità, questo è impossibile"
Nagsabi ang mga tagapagtambal bilang pagkakaila sa pagkabuhay: "Kapag ba namatay kami, naging mga buto kami, at nabulok ang mga katawan namin, bubuhayin ba kami sa isang bagong pagkabuhay? Tunay na ito ay talagang imposible!"
Refutation of Those Who do not believe in Life after Death
Allah tells us about the disbelievers who think it very unlikely that the Resurrection will happen and who say, in a tone of denial,
أَءِذَا كُنَّا عِظَـماً وَرُفَـتاً
(When we are bones and fragments.) meaning earth. This was the view of Mujahid. `Ali bin Abi Talhah reported from Ibn `Abbas that it means dust.
أَءِنَّا لَمَبْعُوثُونَ خَلْقاً جَدِيداً
(should we really be resurrected (to be) a new creation) meaning, on the Day of Resurrection after we have disintegrated and become nothing, and have been forgotten. Allah tells us about them elsewhere:
يَقُولُونَ أَءِنَّا لَمَرْدُودُونَ فِى الْحَـفِرَةِ - أَءِذَا كُنَّا عِظَـماً نَّخِرَةً - قَالُواْ تِلْكَ إِذاً كَرَّةٌ خَـسِرَةٌ
(They say: "Shall we indeed be returned to (our) former state of life Even after we are crumbled bones" They say: "It would in that case, be a return with loss!") (79:10-12). And,
وَضَرَبَ لَنَا مَثَلاً وَنَسِىَ خَلْقَهُ
(And he puts forth for Us a parable, and forgets his own creation.) until the end of two Ayat. (36:78-79) Allah commands His Messenger to respond to them, so He says:
قُلْ كُونُواْ حِجَارَةً أَوْ حَدِيداً
(Say (O Muhammad): "Be you stones or iron,") - which are more difficult to restore than bones and fragments,
أَوْ خَلْقًا مِّمَّا يَكْبُرُ فِى صُدُورِكُمْ
(Or some created thing that is yet greater (or harder) in your breasts.) Ibn Ishaq narrated from Ibn Abi Najih from Mujahid: "I asked Ibn `Abbas about that, and he said: `This is death."' `Atiyah reported that Ibn `Umar explained of this Ayah: "If you were dead I would still resurrect you." This was also the view of Sa`id bin Jubayr, Abu Salih, Al-Hasan, Qatadah, Ad-Dahhak and others. This means that if you were to assume that you would become dead, which is the opposite of living, Allah will resurrect you when He wills, for nothing can stop Him when He wills a thing.
أَوْ خَلْقًا مِّمَّا يَكْبُرُ فِى صُدُورِكُمْ
(Or some created thing that is yet greater (or harder) in your breasts.) Mujahid said: "This means the heavens, earth and mountains." According to another report, "Whatever you want to be, go ahead, Allah will still resurrect you after you die."
فَسَيَقُولُونَ مَن يُعِيدُنَا
(Then, they will say: "Who shall bring us back (to life)") meaning, who will resurrect us if we are stones or iron or some other strong created thing
قُلِ الَّذِى فَطَرَكُمْ أَوَّلَ مَرَّةٍ
(Say: "He Who created you first!") meaning, He Who created you when you were nothing, then you became human beings, walking about. He is able to create you anew, no matter what you have become.
وَهُوَ الَّذِى يَبْدَأُ الْخَلْقَ ثُمَّ يُعِيدُهُ وَهُوَ أَهْوَنُ عَلَيْهِ
(And He it is Who originates the creation, then He will repeat it; and this is easier for Him.) 30:27
فَسَيُنْغِضُونَ إِلَيْكَ رُؤُوسَهُمْ
(Then, they will shake their heads at you) Ibn `Abbas and Qatadah said, "They will move their heads in a gesture of mockery." This view expressed by Ibn `Abbas and Qatadah is what the Arabs understand from the language, because the word used Fasayunghidun indicates an up-and-down movement Nughad. A word derived from the same root, Naghd, is used to refer to the young of the ostrich, because when it walks, it walks quickly and moves its head. The same word is used to describe a tooth when it becomes loose and is detached from its place.
وَيَقُولُونَ مَتَى هُوَ
(and say: "When will that be") This shows that they thought it very unlikely that it would happen, as Allah says:
وَيَقُولُونَ مَتَى هَـذَا الْوَعْدُ إِن كُنتُمْ صَـدِقِينَ
(And they say: "When will this promise (i.e. Resurrection) be fulfilled, if you are truthful") (36:48)
يَسْتَعْجِلُ بِهَا الَّذِينَ لاَ يُؤْمِنُونَ بِهَا
(Those who believe not therein seek to hasten it the Hour) 42:18
قُلْ عَسَى أَن يَكُونَ قَرِيبًا
(Say: "Perhaps it is near!") meaning, beware of it, for it is at hand and will no doubt come to you, and what will be will be.
يَوْمَ يَدْعُوكُمْ
(On the Day when He will call you,) meaning the Lord, may He be blessed and exalted:
إِذَا دَعَاكُمْ دَعْوَةً مِّنَ الاٌّرْضِ إِذَآ أَنتُمْ تَخْرُجُونَ
(When He will call you by a single call, behold, you will come out from the earth) 30:25 meaning, when He commands you to come out from the earth, for nothing can oppose Him or prevent His command from being fulfilled. Rather, it is as He says:
وَمَآ أَمْرُنَآ إِلاَّ وَحِدَةٌ كَلَمْحٍ بِالْبَصَرِ
(And Our commandment is but one as the twinkling of an eye) (54:50)
إِنَّمَا قَوْلُنَا لِشَىْءٍ إِذَآ أَرَدْنَاهُ أَن نَّقُولَ لَهُ كُنْ فَيَكُونُ
(Verily, Our Word unto a thing when We intend it, is only that We say unto it: "Be!" - and it is) (16:40)
فَإِنَّمَا هِىَ زَجْرَةٌ وَحِدَةٌ - فَإِذَا هُم بِالسَّاهِرَةِ
(But it will be only a single Zajrah. When behold, they find themselves (on the surface of the earth) alive (after their death).) (79:13-14), meaning, it will be just one definitive command, then the people will have come out from the inside of the earth to its surface, as Allah says:
يَوْمَ يَدْعُوكُمْ فَتَسْتَجِيبُونَ بِحَمْدِهِ
(On the Day when He will call you, and you will answer with (words of) His praise) meaning, you will all rise up in response to His command and in obedience to His will.
وَتَظُنُّونَ
(and you will think) means, on the Day when you rise up from your graves,
إِن لَّبِثْتُمْ
(that you have stayed) in this earthly abode,
إِلاَّ قَلِيلاً
(but a little while.) This is like the Ayah:
كَأَنَّهُمْ يَوْمَ يَرَوْنَهَا لَمْ يَلْبَثُواْ إِلاَّ عَشِيَّةً أَوْ ضُحَـهَا
(The Day they see it, (it will be) as if they had not tarried (in this world) except an afternoon or a morning.) (79:46). Allah says:
يَوْمَ يُنفَخُ فِى الصُّورِ وَنَحْشُرُ الْمُجْرِمِينَ يَوْمِئِذٍ زُرْقاً - يَتَخَـفَتُونَ بَيْنَهُمْ إِن لَّبِثْتُمْ إِلاَّ عَشْراً - نَّحْنُ أَعْلَمُ بِمَا يَقُولُونَ إِذْ يَقُولُ أَمْثَلُهُمْ طَرِيقَةً إِن لَّبِثْتُمْ إِلاَّ يَوْماً
(The Day when the Trumpet will be blown: that Day, We shall gather the blue or blind-eyed with thirst. They will speak in a very low voice to each other (saying): "You stayed not longer than ten (days)." We know very well what they will say, when the best among them in knowledge and wisdom will say: "You stayed no longer than a day!") (20:102-104).
وَيَوْمَ تَقُومُ السَّاعَةُ يُقْسِمُ الْمُجْرِمُونَ مَا لَبِثُواْ غَيْرَ سَاعَةٍ كَذَلِكَ كَانُواْ يُؤْفَكُونَ
(And on the Day that the Hour will be established, they will swear that they stayed not but an hour - thus were they ever deluded.) (30:55)
قَـلَ كَمْ لَبِثْتُمْ فِى الاٌّرْضِ عَدَدَ سِنِينَ - قَالُواْ لَبِثْنَا يَوْماً أَوْ بَعْضَ يَوْمٍ فَاسْأَلِ الْعَآدِّينَ - قَالَ إِن لَّبِثْتُمْ إِلاَّ قَلِيلاً لَّوْ أَنَّكُمْ كُنتُمْ تَعْلَمُونَ
(He will say: "What number of years did you stay on earth" They will say: "We stayed a day or part of a day. Ask of those who keep account." He will say: "You stayed not but a little, if you had only known!") (23:112-114).
Hỡi Thiên Sứ Muhammad, Ngươi hãy bảo những kẻ thờ đa thần: nếu có khả năng các ngươi hãy là đá và sắt để trở nên cứng và cường lực, nhưng chắc chắn các ngươi không bao giờ có khả năng.
Di' loro, o Messaggero: "Trasformatevi, o idolatri, in dure pietre, oppure trasformatevi in ferro resistente: Non sarete in grado di farlo;
Sabihin mo sa kanila, O Sugo: "Maging bato kayo, O mga tagapagtambal, kung makakaya ninyo, sa katigasan nito, o maging bakal kayo sa lakas nito, at hindi ninyo makakaya iyon.
Reci, Poslaniče, višebošima: “Ako možete, budite čvrsti i tvrdi kao kamenje ili gvožđe! A to ne možete biti.”
Ô Messager, dis aux polythéistes: Si vous en êtes capables, soyez aussi durs que des pierres ou aussi redoutables que le fer, mais vous en serez incapables.
Say - O Messenger: Become if you can, O idolaters, as hard as stones or as strong as iron, but you will never be able to do this.
-Ey Resul!- O müşriklere şöyle söyle: "Ey müşrikler! İster bir taşa dönüşüp kas katı çok sert olun, ister bir demir gibi çok kuvvetli olun, hâlbuki bunlara dönüşmeye de asla gücünüz yetmeyecektir.
Mensajero, di: “idólatras, aunque se conviertan en algo tan duro como las piedras o tan fuerte como el hierro, nunca serán capaces de hacer esto.
Wahai Rasul! Katakanlah pada mereka, "Wahai orang-orang musyrik! Apabila kalian sanggup, jadilah batu dengan sifat kerasnya, atau besi dengan sifat kuatnya, tapi kalian tidak akan sanggup,
Sinon, soyez les créatures les plus impressionnantes que vous puissiez imaginer mais sachez que quoique vous soyez, Allah vous recréera après votre mort et vous donnera l’apparence que vous aviez avant de mourir. Les obstinés demanderont: Qui nous redonnera la vie après notre mort? Réponds-leur: C’est Celui qui vous a créés une première fois sans modèle préalable qui vous créera de nouveau. Ils hocheront la tête afin de railler ta réponse et diront, avec l’intention d’écarter l’éventualité de la Ressuscitation: Quand aura lieu cette nouvelle création? Réponds-leur: Il se peut qu’elle soit proche car tout ce qui est annoncé dans le futur est proche.
İster taştan ve isterse de demirden veya bu ikisinden başka kalplerinize çok büyük imkânsız gibi görünen bir yaratık olun. Muhakkak Yüce Allah sizi ilk halinize döndürecek ve sizi ilk yarattığı gibi diriltecektir. Bu inatçılar diyecekler ki: Biz öldükten sonra, bizi tekrar kim diriltecek? Onlara de ki: Daha önceden hiçbir benzeriniz olmadan sizi ilk yaratan tekrar sizi diriltir. Senin onlara bu cevabının üzerine onlar sana alaylı bir tarzda başlarını sallayacaklar ve imkânsız olduğuna inanarak şöyle diyecekler: "Bu tekrar dirilme ne zaman?" Onlara de ki: "Yakında olması mümkündür. Ve her gelecek de yakındır."
Or become some other creation greater than them amongst that which is considered great in your hearts. Allah shall restore you just as He initiated you and He shall bring you back to life just as He created you in the first instance. These opponents will say: Who will bring us back to life after we die? Say to them: He who created you in the first instance without any precedent shall restore you. Then they will shake their heads, mocking your response to them, and say unbelievingly: When will this restoration be? Say to them: Perhaps it is near, as everything which is coming will soon arrive.
atau jadilah makhluk lain yang lebih besar dari keduanya menurut pikiranmu. Namun, Allah tetap akan mengembalikan penciptaan kalian sebagaimana Dia menciptakan kalian pertama kali, dan menghidupkan kalian kembali sebagaimana Dia menghidupkan kalian pertama kali." Para pembangkang tersebut akan berkata, "Siapakah yang akan menghidupkan kami kembali setelah kami mati?", Katakanlah pada mereka, "Kalian akan dihidupkan kembali oleh Dia yang pertama kali menciptakan kalian tanpa ada contoh sebelumnya." Mereka akan menggeleng-gelengkan kepala seraya mencemooh jawabanmu sembari berkata dalam ketidakpercayaan, "Kapankah waktu kehidupan kembali ini?!". Katakanlah pada mereka, "Barangkali waktunya telah dekat sebab segala hal yang akan tiba adalah dekat."
“Ili, ako ste u stanju, pretvorite se u stvorenja koja su veća i jača od vas, i Gospodar, Koji vas je prvi put stvorio, oživio bi vas.” Pošto im dokažeš da je Allah moćan oživiti ih nakon smrti, oni će ti, poričući, kazati: “A ko je taj ko će nas vratiti u život nakon što umremo?!” Odmah im odgovori: “U život će vas poslije smrti vratiti Onaj Koji vas je prvi put iz ničeg stvorio!” Oni će se tad rugati i zatresti svojim glavama te, ne vjerujući i smatrajući nemogućim Sudnji dan, kazati: “Kad će biti to oživljenje?!” Reci im: “Sigurno je da će se dogoditi ubrzo, jer sve što će doći - blizu je!”
O se conviertan en alguna otra creación mayor que ellos entre lo que se considera grande en sus corazones”. Al-lah los resucitará tal como les dio origen y los devolverá a la vida tal como los creó la primera vez. Estos opositores dicen: “¿Quién nos hará volver a la vida después de morir?” Diles: “El que los creó por primera vez sin ningún precedente los resucitará”. Luego sacudirán la cabeza, se burlarán de tu respuesta y dirán incrédulos: “¿Cuándo será la resurrección?” Diles a ellos: “Quizás esté cerca, ya que todo lo que se aproxima pronto llegará”.
Hoặc các ngươi hãy là tạo vật nào khác mà tâm trí các ngươi cho rằng nó cứng nhất thì chắc chắn Allah sẽ tái tạo các ngươi trở lại như lúc ban đầu mà Ngài đã tạo các ngươi. Những kẻ thờ đa thần này sẽ nói: Ai sẽ làm cho bọn ta sống lại sau khi chết? Ngươi (Muhammad) hãy bảo chúng: Đấng đã tạo hóa các người lần đầu sẽ tái tạo các ngươi trở lại. Những kẻ vô đức tin này lại bảo: sự trở lại này biết bao giờ mới xảy ra chứ? Ngươi hãy bảo chúng: e rằng nó rất gần.
O kayo ay maging nilikhang iba pa, na higit na dakila kaysa sa dalawang kabilang sa dinadakila sa mga dibdib ninyo. Tunay na si Allāh ay magpapanumbalik sa inyo gaya ng pagpasimula Niya sa inyo at magbibigay-buhay sa inyo gaya ng paglikha Niya sa inyo sa unang pagkakataon." Kaya magsasabi ang mga tagapagmatigas na ito: "Sino ang magpapanumbalik sa amin bilang mga buhay matapos ng kamatayan namin?" Sabihin mo sa kanila: "Magpapanumbalik sa inyo ang lumikha sa inyo sa unang pagkakataon ayon sa walang naunang pagkakatulad." Kaya maggagalaw-galaw sila ng mga ulo nila bilang mga nanunuya sa pagtugon mo sa kanila at magsasabi sila habang mga nagtuturing na imposible: "Kailan ang pagpapanumbalik na ito?" Sabihin mo: "Harinawang ito ay malapit na sapagkat ang bawat dumarating ay malapit na.
oppure trasformatevi in un'altra creatura più grande di quella che immaginate: In verità Allāh vi riporterà alla forma in cui vi ha creato, e vi riporterà in vita così come vi ha creati la prima volta". Poi gli ostinati diranno: "Chi ci riporterà in vita dopo la nostra morte?" Di' loro: "Vi riporterà in vita chi vi ha creato la prima volta, senza precedenti", poi muoveranno le loro teste, deridendo la risposta che hai fornito loro, e diranno: "È una cosa impossibile; quando avverrà questo ritorno?" Di' loro: "Potrebbe essere vicino. Ogni cosa che deve avvenire è vicina".
Allah sẽ hoàn sự sống cho các người trở lại vào Ngày mà các ngươi được gọi đến một nơi "đại triệu tập" và các người phải đáp lời gọi đó bằng sự tán dương và ca tụng Ngài, và các người nghĩ rằng mình mới chỉ ở trên trái đất một khoảng thời gian ngắn ngủi.
Allāh vi resusciterà, quando vi chiamerà dalla terra, nel Raduno; agirete sottomessi al Suo ordine, glorificandoLo, e pensando di essere rimasti sulla terra solo per poco tempo.
Magpapanumbalik sa inyo si Allāh sa araw na mananawagan Siya sa inyo tungo sa Pagkakalapan kaya tutugon naman kayo habang mga nagpapaakay sa utos Niya habang mga nagpupuri sa Kanya. Mag-aakala kayo na kayo ay hindi namalagi sa lupa malibang sa kaunting panahon."
Commentary
The word: يَدْعُوكُمْ (He will call you) in: يَوْمَ يَدْعُوكُمْ فَتَسْتَجِيبُونَ بِحَمْدِهِ (on a day when He will call you, and you will respond praising Him - 52) is a derivation from: دُعَاء (dua' ) which means to call out for someone by announcing it vocally. The sense is that the day when Allah Ta’ ala will call everyone to come to the plains of Resurrection, this calling will be through Angel Israfil. When he sounds the second trumpet, the dead will come alive and assemble on the plains of Resurrection. It is also possible that, once alive, a call goes through to all of them to assemble there. (Qurtubi)
In a Hadith, the Holy Prophet ﷺ said, "On the day of Qiyamah, you will be called out with your name and the name of your father, therefore, give yourself good names (avoiding the absurd ones)." (Qurtubi)
Even disbelievers will rise praising Allah on the day of Resurrection
The word: اِستِجَابَۃ (istijabah) in: فَتَسْتَجِيبُونَ بِحَمْدِهِ (and you will respond praising Him - 52) means to respond on being called by someone and be present before him. The sense is when you will be called to present your-selves on the plains of Resurrection, all of you will obey that call and assemble there. The word: بِحَمْدِهِ (bihamdihi: praising Him) is the state of the nominative pronoun in: تسْتَجِيبُونَ (tastajibun: you will respond) which releases the sense of hamidin (حَامِدِین) that is, those praising Him. Thus, the outcome is that all of them will present themselves praising Allah while coming to those fateful plains.
As outwardly obvious, the verse does seem to indicate that this will be the state of all, believers or disbelievers - they both will rise praising Allah. But, the real addressees here are the disbelievers. It is about them that it is being said they all will rise praising Allah. From among Tafsir authorities, Sayyidna Said ibn Jubayr has said that the disbelievers too will rise from their graves saying: سُبحَانَکَ وَ بِحَمدِکَ (Pure are You and to You belong all praises), but their act of praising at that hour will be of no use to them. (Qurtubi) The reason is not far to see. When these people see life after death, the words of praise for Allah will escape their mouth involuntarily. This will be no deed deserving recompense.
Some commentators have said that this state has been particularized with believers. They argue that, regarding the disbelievers, the Qur'an has only this to say: (1) When they rise, they will say, يَا وَيْلَنَا مَن بَعَثَنَا مِن مَّرْقَدِنَا (Woe be to us! Who made us rise from our resting-place? – Surah Ya Sin, 36:52). (2) And according to another verse, they will say, يَا حَسْرَتَىٰ عَلَىٰ مَا فَرَّطتُ فِي جَنبِ اللَّـهِ (0 my remorse [ is boundless ] over what I have neglected on the side of [ obedience to ] Allah! - Surah az-Zumar, 39:56).
But, the truth of the matter is that there is no likelihood of a contra-diction between these two sayings. May be, in the beginning, all rise praising. Later, when disbelievers are separated from believers as said in Surah Ya Sin: وَامْتَازُوا الْيَوْمَ أَيُّهَا الْمُجْرِمُونَ (But today, 0 criminals, you stand out distinctly apart - 36:59), they will also say what appears in the cited verses. Then, it stands proved from many explications of the Qur'an, and Sunnah that stations of Resurrection will be different with a corresponding difference in the states and conditions of people in each of these. Imam al-Qurtubi has said that rising in Resurrection will begin with the praise of Allah with everyone doing it when rising and on it will end all matters. This is as it was already said: وَقُضِيَ بَيْنَهُم بِالْحَقِّ وَقِيلَ الْحَمْدُ لِلَّـهِ رَبِّ الْعَالَمِينَ (And matters between them have been settled in accordance with the truth and it was said: All praise belongs to Allah, the Lord of the Worlds - az-Zumar, 39:75)
Allah -Subhânehu ve Teâlâ-, size seslendiği gün sizi mahşer yerine çağırdığında tekrar diriltecektir. O'na hamt edip emrine boyun eğerek icabet edeceksiniz. Ve dünyada çok az bir zaman kaldığınızı zannedersiniz.
Allah vous ressuscitera lorsqu’Il vous appellera à vous rassembler sur la Terre du Rassemblement (`arđu l-maħchari) et vous Lui répondrez avec soumission en proclamant Sa louange. Vous penserez alors n’être restés sur Terre que peu de temps.
Allah akan menghidupkan kalian kembali pada hari ketika Dia menyeru kalian menuju bumi mahsyar (kebangkitan). Kalian lantas mematuhi seruannya sembari memuji-Nya, dan saat itu kalian pasti akan mengira bahwa tidaklah kalian berada di atas bumi ini melainkan hanya sebentar saja.
Man’s first existence clearly proves the possibility of his second existence, or re-creation, on the Day of Judgement. One who believes in the first creation of man has no real argument to back up his denial of man’s second creation in the Hereafter. Furthermore, the concept of man’s second creation is not at all difficult to understand for those who regard human beings as an amalgam of material elements, for the cells in the human body keep on breaking down and being replaced by new ones. In this world known to us, man’s material existence is repeatedly terminated only to be rebuilt again and again through this continuous replacement of cells. In this way, man’s body continually renews itself. It is said that every ten years the cells in our body replace themselves and a new body comes into being. The truth is what we already believe in and comprehend before death through our knowledge of the functioning of cells, i.e. what we have time and again experienced before death. Doomsday is, in actual fact, the name of that day when the veil of the unseen is torn asunder and God in all His Power and Majesty appears before us. When this happens, the deniers will also be compelled to do what a true believer does today, namely, believe in God and life in the Hereafter. At that time all humanity will rush towards God in acknowledgement of His power and greatness.
Al-lah los resucitará el día en que los convoque a la llanura de la resurrección. Entonces responderán, cumpliendo con Su orden y alabándolo, y pensarán que no se quedaron en la tumba, sino poco tiempo.
Na Dan kad vas Allah pozove da ustanete iz svojih kaburova, vi ćete Mu se odazvati, pokoriti se i veličati Ga. Na Sudnjem će danu biti tako strašan prizor da ćete pomisliti kako ste na dunjaluku živjeli vrlo malo vremena.
Allah will restore you on the day He shall call you towards the plain of resurrection. You will then respond to Him, complying with His command and praising Him, and you will think you had not stayed in the grave, except for a while.
53- Kullarıma söyle de en güzel olan (sözleri) söylesinler. (Aksi halde) şeytan, aralarını bozar. Çünkü şeytan, insanın apaçık bir düşmanıdır.”
54- Rabbiniz sizi en iyi bilendir. Dilerse size merhamet eder, dilerse de size azap eder. Biz, seni onlara vekil göndermedik.
55- Rabbin, göklerde ve yerde kim varsa hepsini en iyi bilendir. Andolsun ki biz, peygamberlerin kimini kiminden üstün kıldık. Dâvûd’a da Zebûr’u verdik.
53. Bu, Yüce Allah’ın kullarına olan lütfunun bir tecellisidir. Çünkü onlara dünyada da âhirette de mutluluğu sağlayacak olan en güzel ahlâkı, en güzel söz ve davranışları emrederek şöyle buyurmaktadır:“Kullarıma söyle de en güzel olan (sözleri) söylesinler.” Bu, Yüce Allah’a yakınlaştıran her bir sözü içeren bir emirdir. Kur’an okumak, zikir, ilim, iyiliği emredip kötülükten alıkoymak, insanların mertebe ve konumlarına uygun şekilde onlara güzel ve nazik sözler söylemek vb. gibi. Diğer taraftan eğer yapılacak olan iki iş de güzelse ve bunların ikisinin bir arada yapılmasına imkân yoksa en güzel olanının tercih edilmesi gerektiği de bu buyrukta emredilmektedir. Güzel söz, her türlü güzel ahlâkı ve salih ameli de beraberinde getirir. Esasen diline hakim olan, bütün işlerine hakim olur. “(Aksi halde) şeytan, aralarını bozar.” O, kulların din ve dünyalarını bozacak şekilde kullar arasında fesat çıkartmaya çalışır. Bunun ilacı ise şeytanın kendilerini davet ettiği güzel olmayan sözleri söylemekte ona itaat etmemek ve aralarını bozmaya çalışan şeytanın uzaklaşması için birbirlerine yumuşak davranmalarıdır. Çünkü onların kendisine karşı savaşmaları gereken gerçek düşmanları şeytandır. Zira şeytan onları alevli ateşe gireceklerden olmaya çağırır. Şeytan aralarına ayrılık soksa ve düşmanlığı körüklemek için çalışsa bile onların, düşmanlarına karşı bütün güçleriyle çalışmaları ve şeytanın kendisine bir giriş aracı olarak kullandığı, kötülüğü emreden nefislerine mani olmaları gerekir. Böylelikle Rablerine itaat etmiş, işleri istikamet bulmuş ve doğruya iletilmiş olurlar.
54. “Rabbiniz sizi en iyi” sizden de daha iyi “bilendir.” O bakımdan O, sizin için hayırdan başka bir şey dilemez. Sizlere sizin faydanıza olmayan şeyleri emretmez. Halbuki siz bazen bir şeyi yapmak istersiniz ama hayır, onun aksi olabilir. “Dilerse size merhamet eder” ve dilediği kimseleri rahmete götüren yollara muvaffak kılar, “dilerse de size azap eder” ve dilediği kimselere rahmete götüren yolları izleme başarısını ihsan etmez. Böylelikle onlar da o yolları kaybedip azabı hak eder. “Biz seni onlara” işlerini çekip çeviren ve onları cezalandırma işini yerine getiren “vekil göndermedik.” Gerçek vekil, ancak Allah’tır. Sen ancak tebliğ eden ve dosdoğru yola ileten bir kimsesin.
55. “Rabbin göklerde ve yerde kim varsa hepsini” bütün mahlukat türlerini “en iyi bilendir.” Onlardan her birisine hak ettiğini, hikmetinin gerektirdiği şekilde verir. Maddi ve manevi bütün hususlarda kimini kimine üstün kılar. Nitekim vahyine mazhar olmak gibi ortak bir özelliğe sahip olan peygamberlerin kimini kiminden çeşitli faziletlerle ve Yüce Allah’ın kendilerine ihsan etmiş olduğu övülmeye değer vasıflarla, üstün ahlâkla, salih amelle, tâbilerinin çokluğuyla, şer’î ve itikadi hükümleri kapsayan kitaplar vermek suretiyle başkalarından üstün kılmıştır. Nitekim Davud aleyhisselam’a da bilinen bir kitap olan Zebûr’u indirmiştir. Allah, bu peygamberlerin kimini kimine üstün kılıp bir kısmına Kitap verdiğine göre Muhammed sallallahu aleyhi ve sellem’i yalanlayanlar, Yüce Allah’ın ona indirdiklerinini, ona üstünlük olmak üzere peygamberlik verip Kitap indirmesini ne diye inkâr etmektedirler?!
Ô Messager, ordonne à Mes serviteurs qui croient en Moi de prononcer des paroles agréables lorsqu’ils dialoguent et de s’abstenir de prononcer des paroles ignobles et rebutantes car Satan s’en sert afin de troubler leur vie dans le bas monde et dans l’au-delà. Satan est en effet un ennemi féroce pour l’être humain et celui-ci doit prendre garde à lui.
"Dan katakanlah kepada hamba-hambaKu, 'Hendaklah mereka mengucapkan perkataan yang lebih baik (benar). Sesungguhnya setan itu menimbulkan perselisihan di antara mereka. Sesungguh-nya setan itu adalah musuh yang nyata bagi manusia. Rabbmu lebih mengetahui tentang kamu. Dia akan memberi rahmat kepada-mu jika Dia menghendaki atau Dia akan mengazabmu, jika Dia menghendaki. Dan Kami tidaklah mengutusmu untuk menjadi penjaga bagi mereka. Dan Rabbmu lebih mengetahui siapa yang (ada) di langit dan bumi. Dan sesungguhnya telah kami lebihkan sebagian nabi-nabi itu atas sebagian (yang lain), dan Kami berikan Zabur kepada Dawud'." (Al-Isra`: 53-55).
(53) Ini salah satu bentuk (cermin) kelembutan Allah terha-dap hambaNya, yang mana Allah memerintahkan mereka untuk berakhlak, berkata, dan beramal mulia yang bisa menyebabkan ke-bahagiaan di dunia dan akhirat. Maka Allah berfirman, ﴾ وَقُل لِّعِبَادِي يَقُولُواْ ٱلَّتِي هِيَ أَحۡسَنُۚ ﴿ "Dan katakanlah kepada hamba-hambaKu, 'Hendaklah me-reka mengucapkan perkataan yang lebih baik (benar)'." Ini adalah perin-tah untuk (mengucapkan) semua perkataan yang dapat mendekat-kan diri kepada Allah. Seperti qira`ah, dzikir, ilmu, amar ma'ruf nahi munkar, perkataan lembut dan baik kepada semua manusia sesuai dengan kedudukan dan martabat mereka.
Apabila ada sebuah perkara berada di antara dua perkara yang baik, maka dia diperintahkan untuk mendahulukan yang paling baik dari keduanya, jika tidak mungkin menggabungkan antara keduanya. Maka perkataan yang baik akan mengajak setiap orang untuk berakhlak mulia dan beramal shalih. Barangsiapa yang bisa menjaga lisannya, maka dia akan mampu menjaga seluruh urusan-nya.
Firman Allah, ﴾ إِنَّ ٱلشَّيۡطَٰنَ يَنزَغُ بَيۡنَهُمۡۚ ﴿ "Sesungguhnya setan itu menim-bulkan perselisihan di antara mereka," maksudnya setan selalu berusaha melakukan apa-apa yang bisa merusak urusan dunia dan agama para hamba. Terapi dari ini semua adalah berusaha untuk tidak mengikuti perkataan yang tidak baik yang diserukan setan, dan hendaklah mereka bertutur lemah-lembut di antara mereka, sehingga membuat bingung setan yang ingin menimbulkan perselisihan di antara mereka. Sesungguhnya setan adalah musuh nyata yang harus diperangi. Ia mengajak manusia untuk menjadi penghuni neraka.
Adapun saudara-saudara mereka (yang seiman), maka meski-pun setan berusaha untuk menimbulkan permusuhan di antara mereka, maka sesungguhnya keteguhan yang paling besar adalah berusaha untuk melawan musuh mereka dan mengekang hawa nafsu yang selalu saja memerintah kepada keburukan yang menjadi celah masuk bagi setan. Dengan itu, mereka dapat melakukan ke-taatan kepada Rabbnya, luruslah urusan mereka, dan mereka berada di atas petunjuk.
(54) ﴾ رَّبُّكُمۡ أَعۡلَمُ بِكُمۡۖ ﴿ "Rabbmu lebih mengetahui tentang kamu," daripada kamu sendiri. Dia tidak menghendaki kecuali kebaikan bagi kalian, tidak memerintahkan kecuali di dalamnya mengandung kemaslahatan bagi kalian. Dan terkadang, kalian menghendaki se-suatu, sementara kebaikan malah berada di tempat sebaliknya. ﴾ إِن يَشَأۡ يَرۡحَمۡكُمۡ أَوۡ إِن يَشَأۡ يُعَذِّبۡكُمۡۚ ﴿ "Dia akan memberi rahmat kepadamu jika Dia meng-hendaki atau Dia akan mengazabmu, jika Dia menghendaki," maka Allah akan memberi taufik kepada siapa saja yang dikehendaki dengan sebab rahmatNya, dan Dia akan menghinakan siapa saja yang di-kehendaki sehingga dia sesat dan berhak mendapatkan azab. ﴾ وَمَآ أَرۡسَلۡنَٰكَ عَلَيۡهِمۡ وَكِيلٗا ﴿ "Dan Kami tidaklah mengutusmu untuk menjadi pen-jaga bagi mereka," supaya kamu mengatur urusan mereka dan menye-lesaikan pembalasan perbuatan mereka. Sesungguhnya Allah-lah yang menjaga. Kamu hanyalah seorang yang menyampaikan dan pemberi petunjuk ke jalan yang lurus
(55) ﴾ وَرَبُّكَ أَعۡلَمُ بِمَن فِي ٱلسَّمَٰوَٰتِ وَٱلۡأَرۡضِۗ ﴿ "Dan Rabbmu lebih mengetahui siapa yang (ada) di langit dan bumi," dari segala macam makhluk. Ke-mudian Dia memberikan sesuatu yang menjadi hak mereka dan sesuai dengan tuntutan hikmahNya. Dia mengutamakan sebagian di atas sebagian yang lainnya pada semua perangai perangai yang hissi (inderawi) maupun maknawi. Sebagaimana Allah mengutama-kan sebagian nabiNya -yang diberi (bekal) wahyu- di atas nabi-nabi yang lain, dengan aneka keutamaan dan macam-macam keistime-waan yang bersumber kepada karunia yang Allah curahkan kepada mereka, berupa sifat-sifat terpuji, akhlak yang diridhai, amal shalih, banyaknya pengikut, diturunkannya kitab kepada sebagian mereka yang memuat hukum-hukum syari'at dan akidah yang diridhai, sebagaimana Allah telah menurunkan kitab Zabur kepada Nabi Dawud عليه السلام. Ia adalah kitab yang sudah dimaklumi bersama.
Apabila Allah تعالى telah mengutamakan sebagian nabi di atas sebagian yang lain, dan memberikan kepada sebagian mereka se-buah kitab, maka mengapa para pendusta itu mengingkari sesuatu yang telah diturunkan Allah kepada Nabi Muhammad ﷺ berupa kenabian dan al-Qur`an?
Mensajero, exhorta a Mis siervos creyentes a decir buenas palabras al hablar y abstenerse de las palabras malas y desagradables, porque el demonio los explota para difundir entre ellos lo que arruinará su vida mundana y su vida en el Más Allá. Sin duda, el demonio es un enemigo declarado, por lo tanto, es necesario tener cuidado con él.
Say, O Messenger, to my believing servants: that they should say good words when speaking and refrain from bad off-putting words, because the satan exploits them to spread between them what will spoil their worldly life and their Hearafter. Surely, the satan is an open enemy, so it is necessary to be wary of him.
-Ey Resul!- Bana iman etmiş kullarıma de ki: Başkalarıyla diyalog kurduklarında, nefret ettirici kötü sözlerden kaçınsınlar. Çünkü şeytan, nefret ettirici kötü sözleri fırsat bilip dünya ve ahiret hayatlarını bozacak davranışlarda bulunmaya çalışır. Muhakkak ki şeytan insan için husumeti apaçık olan bir düşmanıdır. Müminin üzerine düşen ondan sakınmasıdır.
Lalu katakanlah -wahai Rasul- kepada hamba-hamba yang beriman kepada-Ku: hendaklah mereka mengucapkan perkataan yang lebih baik dan benar ketika berbincang dan tidak mengucapkan perkataan buruk lagi kasar karena setan akan menjadikan perkataan buruk itu sebagai sebab utama untuk menimbulkan perselisihan di antara mereka yang bisa merusak kehidupan dunia dan akhirat mereka. Sungguh setan adalah musuh yang nyata bagi manusia, sebab itu manusia wajib berhati-hati darinya.
Reci, Vjerovjesniče, Mojim bogobojaznim robovima da kad razgovoraju i diskutiraju s drugim ljudima, govore lijepo, blago i umiljato, a ne grubo i surovo, jer se šejtan upinje da među vjernike unese neprijateljstvo i mržnju. Naime, ružan govor budi neprijateljstvo i može imati ružne posljedice na oba svijeta. Šejtan je čovjeku neprijatelj koji mu ne želi dobro i uspjeh, niti želi da vjernici budu jedinstveni i složni kao braća. Zbog toga se treba čuvati šejtana.
This verse alludes to the delicate relationship between the preacher and his addressees. However provocative the addressees may be, the preacher has been commanded to exercise patience and refrain from repaying in the same coin. For, if he is provoked by the addressees’ ill behaviour, an atmosphere of hatred and obstinacy will develop. This tension between the preacher and the addressees might make it impossible for the latter to take his message cool-mindedly, with an open and unbiased mind. Any atmosphere of hatred and obstinacy between the preacher and the addressees favours Satan, who is thus able to make the call of truth unpalatable to the addressees. Therefore, if the preacher through any of his actions becomes responsible for producing a feeling of defiance and hatred, it is as if he were playing into the hands of Satan. It is like doing the enemy’s job oneself.
Sabihin mo, O Sugo, sa mga lingkod Kong mga nananampalataya sa Akin na sabihin nila ang kaaya-ayang salita kapag nakikipagtalakayan sila at iwasan nila ang masagwang salita na nagpapalayo ng loob dahil ang demonyo ay nagsasamantala nito sapagkat nagpupunyagi siya sa pagitan nila sa anumang nanggugulo sa kanila sa buhay nila sa Mundo at Kabilang-buhay. Tunay na ang demonyo, para sa tao, ay laging isang kaaway na maliwanag ang pangangaway kaya kailangan sa tao na mangilag sa kanya.
Commentary
Using foul or harsh language is not correct, even against infidels
The first verse (53) prohibits Muslims from talking harshly to disbelievers. It means that a hard line should not be taken unnecessarily, and should there be the need, even killing would be in order - as succinctly put in two lines of Persian poetry:
کہ بےحکم شرع آب خوردن خطاست وگر خون بفتوٰی بریزی رواست
Whereas, without an injunction of the Shari` ah, to drink water is a sin,
In another case, to shed blood under Fatwa is permissible!
Since it is possible to suppress the aggressive might of disbelievers and their hostility to Islam through fighting and killing (as an inevitable measure of defense), therefore, it is allowed. However, by using foul language and harsh words, neither a castle stands conquered nor anyone guided right, therefore, it has been prohibited. Imam al-Qurtubi said that this verse was revealed in the background of an event relating to Sayyidna ` Umar ؓ . It so happened that someone used foul language against Sayyidna ` Umar ؓ who retaliated harshly and wanted to kill him. This posed the danger of a war breaking out between their two tribes. Thereupon, this verse was revealed.
And according to the interpretation of Imam al-Qurtubi, this verse contains a guideline for Muslims as to how they should address each other. It suggests that they should not speak harshly at the time of mutual difference, for this is a trap door through which the Shaitan pushes them into mutual infighting and disorder.
Hỡi Thiên Sứ Muhammad, Ngươi hãy bảo những bề tôi có đức tin của TA (Allah) nói lời nói tốt lành khi nói chuyện với nhau và tránh xa những lời nói xấu bởi Shaytan sẽ luôn tìm mọi cách gieo rắc điều xấu trong lòng của các ngươi để các ngươi hành động tội lỗi hủy hoải cuộc sống của các ngươi trên thế gian và cõi Đời Sau. Quả thật, Shaytan là kẻ thù công khai của con ngươi nền cần phải cảnh giác.
People should speak Good Words with Politeness
Allah commands His servant Muhammad ﷺ to tell the believing servants of Allah that they should address one another in their conversations and discussions with the best and politest of words, for if they do not do that, Shaytan will sow discord among them, and words will lead to actions, so that evil and conflicts and fights will arise among them. For Shaytan is the enemy of Adam and his descendants, and has been since he refused to prostrate to Adam. His enmity is obvious and manifest. For this reason it is forbidden for a man to point at his Muslim brother with an iron instrument, for Shaytan may cause him to strike him with it. (Imam Ahmad recorded that Abu Hurayrah said: "The Messenger of Allah ﷺ said:
«لَا يُشِيرَنَّ أَحَدُكُمْ إِلَى أَخِيهِ بِالسِّلَاحِ، فَإِنَّهُ لَا يَدْرِي أَحَدُكُمْ لَعَلَّ الشَّيْطَانَ أَنْ يَنْزِعَ فِي يَدِهِ فَيَقَعَ فِي حُفْرَةٍ مِنَ النَّار»
(No one of you should point at his brother with a weapon, for he does not know whether Shaytan will cause him to strike him with it and thus be thrown into a pit of Fire.) Al-Bukhari and Muslim recorded this Hadith with the chain of narration from `Abdur-Razzaq.
E di', o Messaggero di Allāh, ai Miei sudditi che credono in Me, di pronunciare, quando parlano, buone parole, ed evitare le cattive parole che causano riprovazione, perché Satana le sfrutta e si muove tra di esse allo scopo di rovinare la loro vita mondana e nell'Aldilà: In verità, Satana è chiaro nemico dell'uomo, e la sua inimicizia è evidente, bisogna starne in guardia!
Này hỡi nhân loại, Thượng Đế của các ngươi biết rõ về các ngươi nhất. Bởi thế, không có bất cứ điều gì có thể che giấu được Ngài, nếu muốn, Ngài sẽ thương xót và khoan dung cho các ngươi bởi các ngươi đã có đức tin và làm việc thiện tốt, và nếu muốn, Ngài sẽ trừng phạt và bỏ rơi các ngươi do không có đức tin( iman) cũng như Ngài sẽ làm cho các ngươi chết vì sự phủ nhận. Và TA (Allah) không cử Ngươi (Muhammad) làm đại diện của TA cưỡng ép chúng tin và ngăn cấm chúng vô đức tin mà TA cử Ngươi đến chỉ làm một người truyền đạt những gì mà TA ra lệnh cho Ngươi phải truyền đạt.
Ang Panginoon ninyo, O mga tao, ay higit na maalam sa inyo sapagkat walang nakakukubli sa Kanya mula sa inyo na anuman. Kung loloobin Niya na kaawaan kayo ay kaaawaan Niya kayo sa pamamagitan ng pagtutuon sa inyo sa pananampalataya at gawang maayos. Kung loloobin Niya na pagdusahin kayo ay pagdurusahin Niya kayo sa pamamagitan ng pagbigo sa inyo sa pananampalataya at pagbibigay-kamatayan sa inyo sa kawalang-pananampalataya. Hindi nagpadala si Allāh sa iyo, O Sugo, sa kanila bilang pinananaligang pipilit sa kanila sa pananampalataya, pipigil sa kanila sa kawalang-pananampalataya, at mag-iisa-isa sa kanila ng mga gawa nila. Ikaw ay isang tagapagpaabot lamang buhat kay Allāh ng ipinag-utos Niya sa iyo na ipaabot.
Il vostro Dio, o gente, è Il più Consapevole delle vostre condizioni, non può esserGli nascosto nulla; se vuole avere pietà di voi, lo farà, guidandovi alla fede e alle buone azioni; e se vuole punirvi, vi punirà sviandovi dalla giusta fede e vi farà morire da miscredenti. Non ti abbiamo inviato, o Messaggero, come loro tutore, obbligandoli a seguire la fede e impedendo loro la miscredenza, e per tenere il computo delle loro azioni: In verità, tu sei un ammonitore, da parte di Allāh, che comunica ciò che Allāh ti ha ordinato di comunicare.
-Ey insanlar!- Rabbiniz sizi daha iyi bilir. Sizden hiçbir şey O'na gizli değildir. Eğer size merhamet etmeyi dilerse, merhametiyle sizi iman etmeye ve salih amel işlemeye muvaffak kılar. Eğer size azap çektirmek isterse iman etmemeniz için yardımsız bırakır ve sizi küfür üzerine öldürür. -Ey Resul!- Biz seni onları iman etmeleri için mecbur etmek, küfürden engellemek ve yapmış oldukları amellerinin hesabını yapmak için göndermedik. Sen sadece Allah'ın sana tebliğ etmeni emrettiklerini tebliğ edensin.
Su Señor los conoce bien. Nada de ellos está escondido de Él. Si Él desea tener misericordia de ustedes, los bendecirá con la fe y buenas obras. Pero si Él desea castigarlos, Él puede hacerlo privándolos de la fe y dejándolos morir en incredulidad. Al-lah no envió al Mensajero como responsable de lo que las personas hagan, ni para obligarlos a creer, ni para impedirles que crean ni para registrar sus actos. Sino que es solo un portador de lo que Al-lah le ha ordenado que transmita en Su nombre. Nada de eso está escondido de Mí.
Your Lord, O people, knows you best. Nothing of yours is hidden from Him. If He wishes to have mercy on you, He will have grace you with having faith and doing good deeds. And if He wishes to punish you, He can punish you by depriving you of faith, leaving you to die on disbelief. And He as not sent the Messenger as a deputy over people, to force them to believe, or stop them from disbelief or to record their deeds. The Messenger is only a conveyor of what Allah has ordered him to convey on His behalf.
Ô gens, votre Seigneur vous connaît le mieux et rien de ce qui vous concerne ne Lui échappe. S’Il le veut, Il vous fait miséricorde en vous facilitant d’avoir la foi et d’accomplir de bonnes œuvres et s’Il le veut, Il vous châtie en vous rendant la foi inaccessible et en vous faisant mourir mécréants. Ô Messager, Nous ne t’avons pas envoyé afin que tu les contraignes à croire, leur interdises de mécroire et dénombres leurs œuvres. Tu n’es tenu que de transmettre ce qu’Allah t’a ordonné de transmettre.
Allah zna šta javno i tajno činite: bude li želio, smilovat će vam se uputivši vas na Pravi put, a ako htjedne, odvest će vas u zabludu i učiniti da umrete kao nevjernici. Božiji Poslaniče, Mi te nismo poslali da bdiješ nad ljudima i da ih prisiliš da vjeruju i da im brojiš djela, već smo te poslali da dostaviš poslanicu.
Wahai manusia! Tuhan kalian lebih mengetahui tentang diri kalian, tidak ada satu perkara kalian pun yang tersembunyi dari-Nya. Jika Dia menghendaki adanya rahmat atas kalian, niscaya Dia akan mencurahkan rahmat-Nya dengan memberi kalian taufik iman dan amal saleh. Sebaliknya, jika Dia menghendaki adanya azab atas kalian, niscaya Dia akan menurunkan azab-Nya dengan menjauhkan kalian dari iman dan mematikan kalian dalam keadaan kafir. Sungguh, tidaklah Kami mengutusmu -wahai Rasul- kepada mereka sebagai wakil untuk memaksa mereka beriman, menjauhi kekafiran, dan menghitung amalan baik buruk mereka, namun engkau hanya bertugas menyampaikan apa yang diperintahkan Allah atasmu untuk disampaikan.
رَّبُّكُمْ أَعْلَمُ بِكُمْ
(Your Lord knows you best;) O mankind, meaning, He knows best who among you deserves to be guided and who does not deserve to be guided.
إِن يَشَأْ يَرْحَمْكُمْ
(if He wills, He will have mercy on you,) by helping you to obey Him and turn to Him.
أَوْ إِن يَشَأْ يُعَذِّبْكُمْ وَمَآ أَرْسَلْنَـكَ
(or if He wills, He will punish you. And We have not sent you) - O Muhammad -
عَلَيْهِمْ وَكِيلاً
(as a guardian over them.) meaning, `We have sent you as a warner, so whoever obeys you, will enter Paradise and whoever disobeys you, will enter Hell.'
وَرَبُّكَ أَعْلَمُ بِمَنْ فِى السَّمَـوَتِ وَالاٌّرْضِ
(And your Lord knows best all who are in the heavens and the earth.) meaning, their status or level of obedience or disobedience.
The Preference of some Prophets above Others
وَلَقَدْ فَضَّلْنَا بَعْضَ النَّبِيِّينَ عَلَى بَعْضٍ
(And indeed, We have preferred some of the Prophets above others.) As Allah says:
تِلْكَ الرُّسُلُ فَضَّلْنَا بَعْضَهُمْ عَلَى بَعْضٍ مِّنْهُمْ مَّن كَلَّمَ اللَّهُ وَرَفَعَ بَعْضَهُمْ دَرَجَـتٍ
(Those Messengers! We preferred some of them to others; to some of them Allah spoke (directly); others He raised to degrees (of honor.)) 2:253 This does not contradict the report in the Two Sahihs which says that the Messenger of Allah ﷺ said:
«لَا تُفَضِّلُوا بَيْنَ الْأَنْبِيَاء»
(Don't give superiority to any Prophet among (Allah's) Prophets.) What is meant in this Hadith is giving a superiority based on whims and fanaticism or sectarian feelings, not on the basis of evidence. If there is solid evidence, we have to follow it. There is no dispute that the Messengers are better than the rest of the Prophets, and that the mighty Messengers of Great Resolve are the best of all. They are the five mentioned in two Ayat of the Qur'an, in Surat Al-Ahzab:
وَإِذْ أَخَذْنَا مِنَ النَّبِيِّيْنَ مِيثَاقَهُمْ وَمِنْكَ وَمِن نُّوحٍ وَإِبْرَهِيمَ وَمُوسَى وَعِيسَى ابْنِ مَرْيَمَ
(And (remember) when We took from the Prophets their covenant, and from you and from Nuh, Ibrahim, Musa and `Isa son of Maryam.) 33:7 and in Surat Ash-Shura:
شَرَعَ لَكُم مِّنَ الِدِينِ مَا وَصَّى بِهِ نُوحاً وَالَّذِى أَوْحَيْنَآ إِلَيْكَ وَمَا وَصَّيْنَا بِهِ إِبْرَاهِيمَ وَمُوسَى وَعِيسَى أَنْ أَقِيمُواْ الدِّينَ وَلاَ تَتَفَرَّقُواْ فِيهِ
(He has ordained for you the same religion which He ordained for Nuh, and that which We have revealed to you, and that which We ordained for Ibrahim, Musa and `Isa saying you should establish religion and make no divisions in it.) 42:13 There is no dispute that Muhammad is the best of them, then Ibrahim, then Musa, then `Isa (peace be upon them all), according to the best-known view. We have discussed the evidence for this in detail elsewhere, and Allah is the source of help. Allah's saying,
وَءَاتَيْنَا دَاوُودَ زَبُوراً
(and to Dawud We gave the Zabur.) is an indication of his virtue and honor. Al-Bukhari recorded from Abu Hurayrah that the Prophet said:
«خُفِّفَ عَلَى دَاوُدَ الْقُرْآنُ، فَكَانَ يَأْمُرُ بِدَوَابِّهِ فَتُسْرَجُ، فَكَانَ يَقْرَؤُهُ قَبْلَ أَنْ يَفْرُغ»
(The Qur'an (i.e. revea- led Scripture of Zabur) was made easy for Dawud, so he would call for his mounts to be saddled, and he would finish reciting it (i.e., the Zabur) be- fore the job was done.)
Mensajero, Tu Señor conoce bien a todos los que están en los cielos y en la Tierra, y Él conoce plenamente sus condiciones y lo que merecen. He favorecido a algunos profetas sobre otros mediante seguidores y la revelación de libros, y le concedí a David mi libro, los Salmos.
Your Lord, O Messenger, has full knowledge of all who are in the heavens and earth, and He fully knows their conditions and what they deserve. And I preferred some prophets over others through numerous followers and by revealing books to them. And I granted David my book, the Psalms.
Adapun Tuhanmu -wahai Rasul- maka lebih mengetahui seluruh yang ada di langit dan di bumi, Dia lebih mengetahui keadaan mereka, dan hak-hak yang harus mereka dapatkan. Sungguh, Kami telah memberikan kelebihan kepada sebagian nabi atas sebagian lainnya berupa kelebihan banyaknya pengikut dan diturunkannya kitab pada mereka, dan Kami telah berikan Daud suatu kitab bernama Zabur.
Ô Messager, ton Seigneur sait le mieux ce que contiennent les Cieux et la Terre et connaît le mieux la situation de chaque créature et ce qu’elle mérite. Nous avons accordé à certains messagers plus de privilèges qu’a d’autres, comme par exemple d’avoir un grand nombre d’adeptes ou la révélation de livres. Ainsi, Nous avons révélé à David un livre nommé Zabûr.
When a preacher calls for the truth and his hearers pay no attention to him, then certainly the preacher becomes exasperated, especially when the truth is as clear as daylight. Sometimes, he is so irritated that he cannot but vent his anger on the addressees by saying that they are not going to receive God’s mercy. Such words as these do not befit a preacher. He does not have permission from God to utter such words. Conveying the message of truth is one thing and meting out the divine reward according to the response given to the call of truth, another. The first is the task of a preacher and the second, that of God. A preacher should never make the mistake of crossing the limits set for him by entering the sphere reserved for God. Similarly, it happens sometimes that the preacher and the addressees engage in arguments regarding which of their respective prophets is the superior one. The energies of each side are then spent on proving that their own prophet enjoys a higher status with God, with the result that the discussion, which should have been focused on the principles of the prophet’s message, is instead focused on personalities. This awakens in them feelings of prejudice and, as a result, places further obstacles in the path of the acceptance of the truth. Hence the explanation given in these verses that it is a matter pertaining to God as to what status He grants to His servants. What preachers have to do is avoid such heated discussions on irrelevant topics and convey the real message of truth to the people.
-Ey Resul!- Rabbin, göklerde ve yerde olan kimseleri, durumlarını ve neyi hak ettiklerini de en iyi bilendir. Biz kendilerine tabi olan ümmetlerinin çokluğuyla ve onlara indirdiğimiz kitaplarla bazı peygamberleri diğerlerine üstün kıldık. Biz Dâvûd'a bir kitap verdik ve o da Zebûr'dur.
Tvoj Gospodar, Vjerovjesniče, jedini zna sve što je na nebesima i na Zemlji, ništa Mu nije skriveno. On zna svačije stanje i svačije zasluge. Allah je odlikovao jedne vjerovjesnike nad drugim, s obzirom na to da je nekima objavio knjige, dao im mnogo znanja, razumijevanje, mudrost, i mnogo sljedbenika, a Davudu je objavio Zebur.
Hỡi Thiên Sứ Muhammad, Thượng Đế của Ngươi biết rõ nhất về tất cả những ai tồn tại trong trời đất, và Ngài biết rõ tất cả mọi tình trạng của họ và ai trong số họ xứng đáng được những gì. Quả thật, TA (Allah) đã làm cho một vị Thiên Sứ này vượt trội hơn một số vị Thiên Sứ khác bởi những tín đồ đi theo cũng như bởi các Kinh Sách được ban xuống, và TA đã ban cho Dawood một Kinh Sách, đó là Kinh Zabur.
E il tuo Dio – o Messaggero – è Il più Consapevole di ciò che vi è nei cieli e in terra, ed è Consapevole delle loro condizioni e delle loro necessità. Abbiamo favorito alcuni profeti rispetto ad altri nel numero dei loro seguaci e nella rivelazione dei Libri; e abbiamo concesso a Dēwūd un Libro: Al-Zabūr.
Ang Panginoon mo, O Sugo, ay higit na maalam sa bawat sinumang nasa mga langit at mga lupa at higit na maalam sa mga kalagayan nila at anumang nagiging karapat-dapat sa kanila. Talaga ngang nagtangi Kami sa iba sa mga propeta higit sa iba pa sa dami ng mga tagasunod at sa pagpapababa ng mga kasulatan, at nagbigay Kami kay David ng isang kasulatan, ang Salmo.
That Zabur (the Psalms) has been mentioned particularly in the last sentence of verse 55: وَآتَيْنَا دَاوُودَ زَبُورًا ، (And We gave Dawud the Zabur) has been done, perhaps, because Zabur reports that the Holy Prophet ﷺ will be a ruler along with being a messenger and prophet. This is as it appears in the Qur'an: وَلَقَدْ كَتَبْنَا فِي الزَّبُورِ مِن بَعْدِ الذِّكْرِ أَنَّ الْأَرْضَ يَرِثُهَا عِبَادِيَ الصَّالِحُونَ (And We have already written in the Zabur, after the [ previous ] mention, that the land is inherited by My righteous servants - al-Anbiya', 21:105).
At this stage, Imam al-Baghawi says in his Tafsir that Zabur is a book of Allah revealed to Sayyidna Dawud (علیہ السلام) . It has one hundred and fifty surahs or chapters and all surahs are restricted to praises of Allah and prayers to Him. The areas of lawful and unlawful, obligations and limits have not been taken up there.
Sabihin mo, O Sugo, sa mga tagapagtambal na ito: "Dumalangin kayo, O mga tagapagtambal, sa mga inaakala ninyo na sila ay mga diyos bukod pa kay Allāh kapag may bumaba sa inyo na isang pinsala sapagkat sila ay hindi nakapangyayari sa pagtulak ng pinsala palayo sa inyo at hindi nakapangyayari sa pagsalin nito sa iba pa sa inyo dahil sa kawalang-kakayahan nila. Ang sinumang walang-kakayahan ay hindi magiging isang diyos."
Hỡi Thiên Sứ Muhammad, Ngươi hãy nói với những kẻ thờ đa thần: Hỡi những người thờ đa thần, các ngươi hãy cứ cầu xin các thần linh mà các ngươi khẳng định chúng là thần linh đích thực của các người ngoài Allah, nếu một tai họa nào đó được giáng xuống cho các người thì chúng - các thần linh đó - không có khả năng xua đuổi tai họa đó khỏi các người và chúng cũng không thể chuyển đổi tai họa đó sang người khác. Và ai bất lực thì không thể nào là thần linh.
Di', o Messaggero, a questi idolatri: "Invocate, o idolatri, coloro che insinuate siano divinità all'infuori di Allāh. Se un male vi affligge, essi non hanno il potere di alleviare il vostro male, e non sono in grado di deviarlo verso altri, a causa della loro impotenza; e chi non ne è capace non può essere considerato una divinità".
The gods of the Idolators can neither benefit nor harm; rather they themselves seek to draw close to Allah
Allah says:
قُلْ
(Say) O Muhammad to these idolators who worship things other than Allah,
ادْعُواْ الَّذِينَ زَعَمْتُم مِّن دُونِهِ
(Call upon those - besides Him whom you pretend.) such as idols and rivals of Allah. Even if you turn to them,
فَلاَ يَمْلِكُونَ كَشْفَ الضُّرِّ عَنْكُمْ
(They have neither the power to remove the adversity from you) they have no such power at all,
وَلاَ تَحْوِيلاً
(nor even to shift (it from you to another person.)) to lift the distress from you and give it to someone else. The meaning is that the only one Who is able to do that is Allah Alone, with no partner or associate, Who is the One Who creates and issues commands.
قُلِ ادْعُواْ الَّذِينَ زَعَمْتُم
(Say: "Call upon those whom you pretend) Al-`Awfi reported from Ibn `Abbas, "The people of Shirk used to say, `we worship the angels and the Messiah and `Uzayr,' while these (the angels and the Messiah and `Uzayr) themselves call upon Allah."
أُولَـئِكَ الَّذِينَ يَدْعُونَ
(Those whom they call upon, desire) Al-Bukhari recorded from Sulayman bin Mahran Al-A`mash, from Ibrahim, from Abu Ma`mar, from `Abdullah:
أُولَـئِكَ الَّذِينَ يَدْعُونَ يَبْتَغُونَ إِلَى رَبِّهِمُ الْوَسِيلَةَ
(Those whom they call upon, desire a means of access to their Lord,) "Some of the Jinn used to be worshipped, then they became Muslims." According to another report: "Some humans used to worship some of the Jinn, then those Jinn became Muslim, but those humans adhered to their religion (of worshipping the Jinn)."
وَيَرْجُونَ رَحْمَتَهُ وَيَخَـفُونَ عَذَابَهُ
(they hope for His mercy and fear His torment.) Worship cannot be complete or perfect unless it is accompanied by both fear and hope. Fear stops one from doing things that are forbidden, and hope makes one do more good deeds.
إِنَّ عَذَابَ رَبِّكَ كَانَ مَحْذُورًا
(Verily, the torment of your Lord is (something) to be afraid of!) meaning, one should beware of it and be afraid lest it happen. We seek refuge with Allah from that.
Ô Messager, dis à ces polythéistes: Invoquez ceux que vous prétendez être des divinités au lieu d’Allah lorsqu’un mal vous atteint. En raison de leur impuissance, ces divinités n’ont pas le pouvoir d’éloigner le mal de vous ni de le transférer à quelqu’un d’autre que vous. Or un être impuissant n’est pas une divinité.
Katakanlah -wahai Rasul- kepada orang-orang musyrik itu, "Wahai orang-orang musyrik! Serulah mereka yang kalian anggap sebagai tuhan-tuhan selain Allah bila suatu bahaya menimpa kalian, niscaya mereka tidak kuasa membentengi kalian dari mara bahaya tersebut, dan tidak pula kuasa untuk memindahkannya kepada selain kalian lantaran lemahnya mereka, dan barang siapa yang lemah maka sekali-kali bukanlah tuhan yang patut disembah."
Say - O Messenger, to these idolaters: O idolaters - call upon those you claim to be gods besides Allah when some harm befalls you. They will neither be able to remove the harm from you nor can they transfer it to someone else, due to their inability. Anything incapable cannot be a god
Poslaniče islama, reci nevjernicima: “Ova vaša božanstva, koja molite kad ste u nevolji i potrebi, ne mogu otkloniti od vas nesreću i teškoću! Također, to nemogu priuštiti nikom drugom, jer su nemoćna. Ne može biti Bog onaj ko je nemoćan.”
"Katakanlah, 'Panggillah mereka yang kamu anggap (tuhan) selain Allah, maka mereka tidak akan mempunyai kekuasaan untuk menghilangkan bahaya darimu dan tidak pula memindahkannya. Orang-orang yang mereka seru itu, mereka sendiri mencari jalan kepada Rabb mereka, siapa di antara mereka yang lebih dekat (ke-pada Allah) dan mengharapkan rahmatNya dan takut akan azab-Nya. Sesungguhnya azab Rabbmu adalah suatu yang (harus) di-takuti'." (Al-Isra`: 56-57).
(56) Allah تعالى berfirman, ﴾ قُلِ ﴿ "Katakanlah," kepada kaum musyrikin yang telah menjadikan tandingan bagi Allah, mereka beribadah kepada tandingan-tandingan itu sebagaimana peribadat-an mereka kepada Allah, berdoa kepada tandingan-tandingan itu sebagaimana mereka berdoa kepada Allah disertai tuntutan keharus-an kepada mereka untuk mengoreksi apa yang mereka sangka dan yakini jika mereka benar, ﴾ ٱدۡعُواْ ٱلَّذِينَ زَعَمۡتُم ﴿ "Panggillah mereka yang kamu anggap," sesembahan selain Allah. Lantas, saksikanlah apakah me-reka mampu memberi manfaat atau menolak bahaya dari kalian?
Sesungguhnya mereka itu tidak ﴾ يَمۡلِكُونَ كَشۡفَ ٱلضُّرِّ عَنكُمۡ ﴿ "mem-punyai kekuasaan untuk menghilangkan bahaya darimu," berupa penya-kit, kemiskinan, kesulitan dan yang semisalnya. Tidaklah mereka mampu menghilangkan semuanya itu, tidak pula mereka mampu memindahkannya dari seseorang kepada orang lain, ataupun meng-ganti dari satu kesulitan dengan kesulitan yang lebih ringan. Apa-bila ternyata demikian sifat-sifat sesembahan kalian, maka buat apa kalian berdoa kepada selain Allah. Sesungguhnya mereka tidak mempunyai kesempurnaan, tidak pula perbuatan-perbuatan yang bermanfaat. Oleh karenanya, tindakan mengangkat mereka (sebagai sesembahan selain Allah) adalah bentuk kedangkalan agama dan akal serta kebodohan dalam pola pikir.
Di antara hal yang mengherankan, tindakan bodoh yang sudah membudaya dan terbiasa, dan menerimanya dengan membabi buta dari para leluhur mereka yang sesat, kemudian pelakunya menilai-nya sebagai pendapat yang lurus dan pemikiran yang paling ber-guna dan memandang bahwa memurnikan agama (hanya) untuk Allah yang Maha Esa, Maha Sempurna, Yang Memberi nikmat yang lahir maupun batin, itulah kedunguan dan perkara yang aneh. Se-bagaimana perkataan mereka,
﴾ أَجَعَلَ ٱلۡأٓلِهَةَ إِلَٰهٗا وَٰحِدًاۖ إِنَّ هَٰذَا لَشَيۡءٌ عُجَابٞ 5 ﴿
" dalam perkataan yang tidak baika untuk tidak mentaati mereka n agama para hamba. paling baik dari keduanya apabila _____Mengapa ia menjadikan tuhan-tuhan itu tuhan yang satu saja? Se-sungguhnya ini benar-benar suatu hal yang sangat mengherankan." (Shad: 5).
(57) Kemudian Allah تعالى juga memberitahukan bahwasanya sesembahan selain Allah –yang disembah orang-orang musyrik itu– sibuk sendiri lalai dari mereka, bersamaan dengan perhatian me-reka untuk mendekatkan diri kepada Allah dan mencari sarana untuk itu. Maka Allah berfirman, ﴾ أُوْلَٰٓئِكَ ٱلَّذِينَ يَدۡعُونَ ﴿ "Orang-orang yang mereka seru itu," dari kalangan para nabi, orang-orang shalih maupun para malaikat ﴾ يَبۡتَغُونَ إِلَىٰ رَبِّهِمُ ٱلۡوَسِيلَةَ أَيُّهُمۡ أَقۡرَبُ ﴿ "mencari jalan kepada Rabb mereka, siapa di antara mereka yang lebih dekat (kepada Allah)," maksudnya mereka berlomba-lomba dalam mendekatkan diri kepada Rabbnya. Mereka mengerahkan segala kemampuan berupa amal-amal shalih yang bisa mendekatkan diri kepada Allah تعالى dan kepada rahmatNya ﴾ وَيَخَافُونَ عَذَابَهُۥٓۚ ﴿ "dan takut akan azabNya," kemudian mereka menghindari penyebab datangnya azab Allah.
﴾ إِنَّ عَذَابَ رَبِّكَ كَانَ مَحۡذُورٗا ﴿ "Sesungguhnya azab Rabbmu adalah suatu yang (harus) ditakuti," maksudnya itulah yang harus betul-betul diwaspa-dai dan memelihara diri dari sebab-sebabnya. Tiga sifat ini, sifat khauf (rasa takut), raja` (pengharapan) dan mahabbah (cinta) yang Allah sematkan kepada orang-orang yang didekatkan kepadaNya ini, merupakan asal dan bahan dasar dari segala kebaikan. Barang-siapa yang memiliki tiga sifat ini dengan sempurna, maka sempur-nalah segala urusannya. Dan apabila hati kosong dari sifat-sifat ini, maka kebaikan-kebaikan pergi darinya hingga akhirnya dipenuhi berbagai keburukan.
Dan tanda kecintaan seorang hamba, sebagaimana yang di-sebutkan Allah adalah kesungguhan seorang hamba untuk melaku-kan apa saja yang bisa mendekatkan diri kepada Allah, berlomba-lomba untuk dekat denganNya dengan mengikhlaskan semua amalan (hanya) untuk Allah semata, tulus dalam mengerjakannya dan berusaha mengerjakannya dalam bentuk yang sempurna, sesuai dengan batas kemampuannya. Barangsiapa yang mengaku cinta kepada Allah tanpa melakukan hal-hal di atas, maka dia adalah se-orang pendusta.
56- De ki:“Allah'ın yanı sıra (ilah olduğunu) iddia ettiklerinize yalvarın bakalım! Ama onlar, başınızdaki sıkıntıyı ne kaldırabilirler ne de değiştirebilirler.”
57- İşte onların bu yalvardıkları, Rablerine hangisi daha yakın olacak diye yol ararlar, O’nun rahmetini umar ve azabından korkarlar. Çünkü Rabbinin azabı, gerçekten sakınılması gereken bir azaptır.
56. Allah’ın yanı sıra birtakım ortaklar edinen ve Allah’a ibadet ettikleri gibi onlara ibadet eden, Allah’a dua ettikleri gibi onlara da dua eden müşriklere -eğer doğru ve samimi iseler- inanıp iddia ettikleri bu hususun doğruluğunu ortaya koymaya çağırarak “De ki: Allah'ın yanı sıra” ilâh olduğunu “iddia ettiklerinize yalvarın bakalım!” Bakın bakalım, size herhangi bir fayda sağlayabilecekler mi yahut size gelebilecek herhangi bir zararı önleyebilecekler mi? “Ama onlar, başınızdaki” hastalık, fakirlik, darlık vb. bir “sıkıntıyı ne” tamamen “kaldırabilirler ne de” onu bir başka sıkıntıyla veya daha hafifi ile yahut da onu başka birisine vermek suretiyle “değiştirebilirler.” Onların nitelikleri, bu olduğuna göre Allah’ın yanı sıra onlara ne diye ibadet ve dua ediyorsunuz? Bunların herhangi bir kemal sıfatları olmadığı gibi faydalı bir işleri de yoktur. O halde onları ilah edinmek, din ve akıl açısından bir eksiklik ve saçma sapan bir görüştür. Hayret edilecek durum şu ki böyle saçma bir görüş, adet haline gelip de ardı arkasına işlendiğinde ve sapık atalardan alınıp kabul ile karşılandığında o saçma görüşe sahip olanlar, asıl doğru ve yararlı görüşün o olduğunu zannederler. Bütün görünen ve görünmeyen nimetleri ihsan eden bir ve tek olan Allah’a dini halis kılmayı ise saçmalık ve hayret edilecek bir iş görürler. Nitekim müşrikler şöyle demişlerdir:“O, bunca ilâhı tek bir ilah mı yaptı? Muhakkak bu, çok şaşılacak bir şeydir.”(Sâd, 38/5)
57. Daha sonra Yüce Allah, onların Allah’ın yanı sıra ibadet ettikleri varlıkların da Allah’a muhtaç olduklarını ve O’na yakın olmanın yollarını aradıklarını, o nedenle de kendilerine ibadet edenlerle ilgilenmediklerini bildirmek üzere şöyle buyurmaktadır:“İşte onların bu yalvardıkları” peygamberler, salihler ve melekler “Rablerine hangisi daha yakın olacak diye yol ararlar.” Rablerine yakın olmak için birbirleriyle yarışır, ellerinden geldiği kadarıyla Allah’a yakınlaştırıcı salih amelleri işlerler. “O’nun rahmetini umar ve azabından korkarlar.” ve azaba ulaştıran her şeyden de uzak dururlar. “Çünkü Rabbinin azabı gerçekten gerçekten sakınılması gereken bir azaptır.” Kendisinden alabildiğine sakınılması ve ona götürecek hususlardan uzak durulması gereken azap, işte budur. Yüce Allah’ın; nezdinde yakınlaştırılmış olan bu kimseleri nitelendirdiği sevgi, korku ve ümit, bütün hayırların esası ve temelidir. Bunları tam anlamıyla gerçekleştiren bir kimsenin dinî hayatı tamam olur. Bunlar kalpte yer etmeyecek olurlarsa hayırlar ondan uzaklaşır ve onun etrafını kötülükler kuşatır. Allah sevgisinin alâmeti ise Yüce Allah’ın sözünü ettiği üzere kulun, kendisini Allah’a yakınlaştırıcı her bir hususta gayretini ortaya koyması ve Allah’a yakın olmak için bütün amellerini O’nun için halis kılmak ve bunları samimiyetle yapıp gücünün yettiği en mükemmel şekliyle gerçekleştirme hususunda yarışmaktır. Bunları yapmaksızın Allah’ı sevdiğini iddia eden kimse, yalancıdır.
Mensajero, diles a estos idólatras: “¡Idólatras! Ustedes invocan a aquellos que dicen ser dioses cuando le sucede algo malo, en lugar de invocar a Al-lah, pero no podrán eliminar el daño ni transferirlo a otra persona, debido a la incapacidad de sus ídolos, y todo aquello que sea incapaz de hacer el bien o impedir un mal no puede ser un dios”.
-Ey Resul!- Bu müşriklere De ki: -Ey Müşrikler!- Allah'tan başka ilahlar olduğunu iddia ettiğiniz şeyler eğer size bir zarar gelirse onu sizin üzerinizden giderme gücüne sahip değildirler. Ve o zararı alıp bir başkasına götürme gücüne de sahip değildirler. Kimin gücü yoksa, o halde ilah da olamaz.
Oni kojima se krivovjerni mole da im otklone probleme – vjerovjesnici, meleki i dobri ljudi, i sami se međusobno natječu u dobrim djelima i u tome ko će se više približiti Allahu, očekujući Njegov oprost i milost te strahujući od kazne. A obaveza je bojati se Allahove kazne i nikad se ne smatrati sigurnim od nje.
Those angels and others whom they call upon are themselves seeking good actions to bring them closer to Allah and competing to see who is closest to Him by obeying Him. They hope He has mercy on them and they fear His punishment. The punishment of your Lord, O Messenger, is what should be feared.
Orang-orang yang mereka seru dan sembah itu dari kalangan malaikat atau selainnya, mereka sendiri mencari jalan demi mendekatkan diri kepada Allah dengan beramal saleh, bahkan mereka sendiri saling berlomba siapa yang lebih dekat pada-Nya dengan melakukan berbagai ketaatan, serta sangat mengharap rahmat-Nya, dan takut akan azab-Nya karena sungguh azab Tuhamu itu -wahai Rasul- hendaknya dijauhi.
Los ángeles y aquellos ídolos a quienes invocan buscan buenas obras para acercarse a Al-lah y competir para ver quién está más cerca de Él en obediencia. Anhelan alcanzar Su misericordia y temen Su castigo. Mensajero, el castigo de tu Señor es lo que realmente debe temerse.
Les anges et les autres créatures que ces polythéistes invoquent, recherchent eux-mêmes à se rapprocher d’Allah en accomplissant de bonnes œuvres, rivalisent dans l’obéissance à Allah, espèrent qu’Il leur fasse miséricorde et redoutent qu’Il les châtie. Ô Messager, le châtiment de ton Seigneur fait partie de ce qui doit être redouté.
Müşriklerin yalvardıkları melekler ve benzerleri, kendilerini Allah'a yakınlaştıran salih amelleri yapmayı talep ederler. Hangisi itaat ile Allah'a daha yakın olur. Bunun için birbirleriyle yarışırlar. Yüce Allah'ın kendilerine merhamet etmesini ümit ederler ve azaplandırmasından korkarlar. -Ey Resul!- Muhakkak ki Rabbinin azabı, sakınılması gereken bir azaptır.
Commentary
The word 'al-wasilah' in: يَبْتَغُونَ إِلَىٰ رَبِّهِمُ الْوَسِيلَةَ (seek the means of close ness to their Lord - 57) conveys the sense of that which is used as a means of reaching someone. As for reaching Allah, the wasilah or means is to always keep the pleasure of Allah in sight when learning or doing anything while adhering to the injunctions of the Shari` ah strictly. Thus, the sense of the sentence is that all of them are seeking the closeness of Allah Ta’ ala through their righteous deeds.
About the sentence which follows immediately after: يَرْجُونَ رَحْمَتَهُ وَيَخَافُونَ عَذَابَهُ (hope for His Mercy and fear His punishment - 57), Sahl ibn ` Abdullah said: Hope and Fear, that is, hoping for mercy from Allah as well as fearing Him are two different states one is in. When they stay at par, one keeps on course, correct and stable. And if any one of the two overcomes the other, one finds the equilibrium of his spiritual state subjected to disorder to the measure of that imbalance. (Qurtubi)
Những kẻ mà chúng cầu xin khấn vái từ các vị Thiên Thần cũng như những ai khác thì bản thân những kẻ được cầu xin van ván đó cũng đang tìm mọi phương cách để được đến gần Allah qua các việc làm ngoan đạo và thiện tốt, họ cũng thi đua nhau trong việc đến gần Allah bằng sự vâng lệnh Ngài, bởi họ cũng hy vọng lòng nhân từ của Ngài và sợ sự trừng phạt của Ngài. Quả thật, sự trừng phạt của Thượng Đế của Ngươi - hỡi Thiên Sứ Muhammad - là điều cần phải được lo sợ.
Yaong mga dinadalanginan kabilang sa mga anghel at tulad ng mga ito, sila mismo ay naghahangad ng magpapalapit sa kanila tungo kay Allāh gaya ng mabuting gawa, nagtatagisan kung alin sa kanila ang [magiging] pinakamalapit sa Kanya sa pamamagitan ng pagtalima, nag-aasam na maaawa Siya sa kanila, at nangangamba na pagdurusahin Niya sila. Tunay na ang parusa ng Panginoon mo, O Sugo, ay kabilang sa nararapat na pangilagan.
Gli angeli che loro invocano, e altri, sono loro stessi a gareggiare nel compiere opere buone per essere i più prossimi ad Allāh nell'obbedienza, e sperano che Allāh abbia misericordia di loro e temono che li punisca; in verità, la punizione del tuo Dio, o Messaggero, è cosa da cui bisogna stare in guardia.
Non vi è villaggio o città che non colpiamo con la punizione o la distruzione nella vita terrena, a causa della sua miscredenza, oppure con una dura punizione che consiste nella morte o altro, a causa della sua miscredenza. Tale distruzione e punizione è una Legge Divina, scritta nella Matrice del Libro اللّوح المحفوظ
Walang anumang pamayanan o lungsod mula sa mga pamayanang tagatangging sumampalataya ang mga naninirahan malibang Kami ay magpapababa rito ng pagdurusa at kapahamakan sa buhay na pangmundo dahilan sa kawalang-pananampalataya nito o susubok dito sa pamamagitan ng isang parusang malakas sa pamamagitan ng pagkapatay o iba pa rito dahilan sa kawalang-pananampalataya nito. Ang pagpapahamak at ang pagdurusang iyon ay isang pagtatadhana rito na nakatala sa Tablerong Pinag-iingatan.
Không một ngôi làng hay thị trấn nào mà TA (Allah) không giáng xuống hình phạt và hủy diệt nó trên cuộc sống trần gian này bởi sự vô đức tin của cư dân của nó, hoặc không bị trừng phạt mạnh mẽ bởi sự giết chóc hoặc bởi sự trừng phạt khác. Bởi lẽ sự hủy diệt và sự trừng phạt đó là tiền định đã được ghi trong Al-Lawhu Al-Mahfuzh (quyển Kinh Mẹ).
Ne postoji nijedno selo ili grad čiji stanovnici nisu vjernici, a da ga Allah neće uništiti i kazniti na ovome svijetu, ili ga iskušati raznim nedaćama, ubijanjima i drugim nesrećama, a sve to zbog nevjerovanja. Allah je ovo uništenje i kaznu odredio i zapisao u Ploči pomno čuvanoj.
The entities given the status of objects of worship by man are themselves creations of God, for instance, pious people or the angels. They have not claimed divine status for themselves. It is their followers who worship and glorify them. If one had the insight to perceive the unseen, one would see a strange sight. One would see that man gives the status of an object of worship to certain personalities at that very time when those very personalities shudder at the thought of God’s Majesty: they themselves are forced to seek His mercy to attain salvation.
Ne kadar kâfirlerin yaşadığı köy veya şehir varsa dünya hayatındayken küfürleri sebebiyle hepsinin üzerine azap indireceğiz ve helak edeceğiz. Yine küfürleri sebebiyle onları öldürmek gibi kuvvetli bir cezalandırma ile veya başka bir şekilde imtihan edeceğiz. Bu helak etme ve azap, ilahi bir takdir olup Levh-i Mahfuz'da yazılıdır.
Tidak ada satu perkampungan atau perkotaan pun yang penduduknya durhaka melainkan Kami menurunkan padanya suatu azab dan kebinasaan dalam kehidupan dunia ini lantaran kekafirannya, atau Kami siksa mereka dengan siksa yang sangat keras, baik dengan pembunuhan atau lainnya lantaran kekafirannya pula. Sungguh pembinasaan dan azab ini merupakan keputusan Allah yang telah tertulis dalam Loh Mahfuz.
Il n’existe pas de cité ou de ville que Nous n’anéantissons pas dans le bas monde pour sa mécréance ou que Nous n’éprouvons pas par un massacre qu’un ennemi lui inflige ou par une autre épreuve. Cet anéantissement, ou châtiment selon les cas, est un décret divin consigné dans la Table Préservée.
58- Kıyamet gününden önce helak etmeyeceğimiz yahut oldukça ağır bir azapla azap etmeyeceğimiz hiç bir ülke yoktur. Bu, Kitapta (Levh-i Mahfuz’da) yazılıdır.
58. Yani peygamberleri yalanlayan her bir ülke ahalisini kıyamet gününden önce mutlaka ya helâk ederiz yahut da şiddetli bir azaba uğratırız. Bu, Yüce Allah’ın yazıp takdir ettiği ve kesin hükme bağladığı bir kaderidir. Onun gerçekleşmesi kaçınılmazdır. O halde yalanlayıcıların Yüce Allah’a dönmek ve peygamberlerini tasdik etmek için ellerini çabuk tutmaları, onlar hakkında azap sözü tamamlanmadan ve azapları gerçekleşmeden önce bunu yapmaları gerekir.
"Tidaklah suatu negeri (yang penduduknya durhaka), melain-kan pasti Kami membinasakannya sebelum Hari Kiamat atau Kami azab (penduduknya) dengan azab yang sangat keras. Yang demi-kian itu telah tertulis di dalam Kitab (Lauh Mahfuzh)." (Al-Isra`: 58).
(58) Maksudnya, tidak ada suatu negeri pun yang mendusta-kan para utusan Allah melainkan pasti mereka akan ditimpa kebina-saan atau azab yang pedih sebelum Hari Kiamat. Ini adalah ketetap-an yang Allah gariskan dan pasti terjadi. Maka hendaklah orang-orang yang mendustakan itu segera kembali kepada Allah dan meng-akui kebenaran para utusan Allah sebelum azab menimpa mereka dan ketetapan takdir terealisasikan.
The Destruction or Torment of all Disbelieving Towns before the Hour begins
Here Allah tells us that He has decreed and it is written in Al-Lawh Al-Mahfuz (The Preserved Tablet) which is with Him, that there is no town that He will not destroy by wiping out all its people or by punishing them,
عَذَاباً شَدِيداً
(with a severe torment.) either by killing them or sending calamities upon them as He wills. This will be because of their sins, as Allah says of the past nations:
وَمَا ظَلَمْنَـهُمْ وَلَـكِن ظَلَمُواْ أَنفُسَهُمْ
(We wronged them not, but they wronged themselves.) 11:101
فَذَاقَتْ وَبَالَ أَمْرِهَا وَكَانَ عَـقِبَةُ أَمْرِهَا خُسْراً
(So it tasted the evil result of its affair (disbelief), and the consequence of its affair (disbelief) was loss.) 65:9
وَكَأِيِّن مِّن قَرْيَةٍ عَتَتْ عَنْ أَمْرِ رَبِّهَا وَرُسُلِهِ
(And many a town (population) revolted against the command of its Lord and His Messengers;) 65:8 and many Ayat.
No existe pueblo ni ciudad a la que no vaya a destruir o castigar en esta vida mundana por su incredulidad, o a afligir con un castigo poderoso antes de que llegue el fin del mundo. Esta destrucción y castigo es un decreto divino escrito en el Libro preservado.
And there is no town or city except I will send upon it punishment and destruction in this worldly life due to their disbelief, or afflict it with a mighty punishment such as being killed, due to their disbelief. This destruction and punishment is a divine decree written in the Preserved Tablet.
And I did not stop sending tangible miracles which the idolaters requested, such as reviving the dead, except because I had sent them to previous nations but they rejected them. I had given Thamud a great, clear sign, namely the camel, but they rejected and so I hastened their punishment. And I do not send miracles at the hands of the Messengers except as a warning for their people, so that they believe.
The Reason why Allah did not send Signs or Miracles
Sa`id bin Jubayr said, "The idolators said: `O Muhammad, you claim that before you there were Prophets, among whom was one to whom the wind was subjugated, and another who could bring the dead back to life. If you want us to believe in you, ask your Lord to turn As-Safa' into gold for us.' Allah conveyed to him by inspiration (Wahy): `I have heard what they have said. If you wish, I will do what they say, but if they do not believe after that, the punishment will come down upon them, because after the sign has been sent, there is no room for speculation. Or if you wish, I will be patient with your people and give them more time.' He said:
«يَارَبِّ اسْتَأْنِ بِهِم»
(O Lord, give them more time.)" This was also narrated by Qatadah, Ibn Jurayj and others. Imam Ahmad recorded that Ibn `Abbas said, "The people of Makkah asked the Prophet to turn As-Safa' into gold for them, and to remove the mountains (from around Makkah) so that they could cultivate the land. It was said to him (by Allah): `If you wish, I will be patient and give them more time, or if you wish, I will do what they are asking, but if they then disbelieve, they will be destroyed as the nations before them were destroyed.' He said,
«لَا، بَلِ اسْتَأْنِ بِهِم»
(No, be patient and give them more time.) Then Allah revealed:
وَمَا مَنَعَنَآ أَن نُّرْسِلَ بِالاٌّيَـتِ إِلاَّ أَن كَذَّبَ بِهَا الاٌّوَّلُونَ
(And nothing stops Us from sending the Ayat but that the people of old denied them. ) An-Nasa'i also reported this from the Hadith of Jarir. Imam Ahmad recorded that Ibn `Abbas said: The Quraysh said to the Prophet , "Ask your Lord to turn As-Safa' into gold and we will believe in you." He said,
«وَتَفْعَلُونَ؟»
(Will you really do that) They said, "Yes." So he asked his Lord, and Jibril came to him and said: "Your Lord conveys His Salam to you and says, `If you wish, I will turn As-Safa' into gold for them, then whoever of them disbelieves after that, will be punished with a torment the like of which has never be seen in creation; or if you wish, I will open the gates of repentance and mercy for them."' He said,
«بَلْ بَابُ التَّوْبَةِ وَالرَّحْمَة»
(Rather the gates of repentance and mercy.)
وَمَا نُرْسِلُ بِالاٌّيَـتِ إِلاَّ تَخْوِيفًا
(And We sent not the signs except to make them afraid (of destruction).) Qatadah said, "Allah makes people afraid with whatever signs He wills, so that they may learn a lesson and remember and return to Him. We were told that Al-Kufah was shaken at the time of Ibn Mas`ud, who said: `O people, your Lord is rebuking you, so pay heed!"' Similarly, it was reported that Al-Madinah was struck by several earthquakes at the time of `Umar bin Al-Khattab. `Umar said: "You have changed, by Allah, and if such a quake were to strike again, I will subject you to such and such." The Prophet said, in a Hadith whose authenticity is agreed upon:
«إِنَّ الشَّمْسَ وَالْقَمَرَ آيَتَانِ مِنْ آيَاتِ اللهِ وَإِنَّهُمَا لَا يَنْكَسِفَانِ لِمَوْتِ أَحَدٍ وَلَا لِحَيَاتِهِ، وَلَكِنَّ اللهَ عَزَّ وَجَلَّ يُخَوِّفُ بِهِمَا عِبَادَهُ، فَإِذَا رَأَيْتُمْ ذَلِكَ فَافْزَعُوا إِلَى ذِكْرِهِ وَدُعَائِهِ وَاسْتِغْفَارِهِ ثُمَّ قَالَ: يَا أُمَّةَ مُحَمَّدٍ وَاللهِ مَا أَحَدٌ أَغْيَرَ مِنَ اللهِ أَنْ يَزْنِيَ عَبْدُهُ أَوْ تَزْنِيَ أَمَتُهُ، يَا أُمَّةَ مُحَمَّدٍ وَاللهِ لَوْ تَعْلَمُونَ مَا أَعْلَمُ لَضَحِكْتُمْ قَلِيلًا وَلَبَكَيْتُمْ كَثِيرًا»
(The sun and the moon are two of the signs of Allah, and they are not eclipsed for the death or life of anyone. Allah uses them to make His servants afraid, so if you see them, hasten to remember Him, call on Him and seek His forgiveness.) Then he said: (O Ummah of Muhammad ﷺ, by Allah, no one has a greater sense of jealousy than Allah if He sees His servant, or female servant, committing Zina (illegal sexual intercourse). O Ummah of Muhammad ﷺ, if you knew what I know, you would laugh little and weep much.)
Peygamberin sadık olduğuna delalet eden müşriklerin talep ettiği ölüyü diriltmek gibi görünen mucizeleri indirmeyi terk etmemizin sebebi evvelki ümmetlere indirmemiz ve onların bu mucizeleri yalanlamalarından başka bir şey değildir. Nitekim Semûd kavmine apaçık bir mucize olarak dişi deve vermiştik de, onu inkâr ettiler. Biz de onları günahlarına karşılık hemen azaplandırdık. Oysa bizim mucizeleri resullerin eliyle göndermemiz sadece ümmetlerini korkutmak içindir. Umulur ki onlar Müslüman olurlar.
59- Bizi mucizeleri göndermekten alıkoyan tek sebep, öncekilerin onları yalanlamış olmalarıdır. Nitekim Semûd kavmine apaçık bir mucize olmak üzere dişi deveyi vermiştik ama onlar (onu öldürüp) zalim oldular. Biz mucizeleri ancak korkutmak için göndeririz.
60- Hani sana:“Şüphesiz Rabbin insanları çepeçevre kuşatmıştır” demiştik. Sana (İsra gecesi) gösterdiğimiz şeyleri ve Kur’an’da lanet edilen ağacı biz, ancak insanlara bir imtihan sebebi kıldık. Biz, onları korkutuyoruz; fakat bu, büyük bir azgınlıktan başka bir şeylerini artırmıyor.
59. Yüce Allah, yalanlayıcıların gösterilmesini istedikleri mucizelerin indirilmemesindeki rahmetini söz konusu etmekte ve bu mucizeleri göndermeye mani olan sebebin, onların bu mucizeleri yalanlamalarının kuvvetle muhtemel olması olduğunu zikretmektedir. Çünkü bu mucizeleri yalanlayacak olurlarsa dünyevi ceza derhal gelir ve herhangi bir erteleme söz konusu olmaksızın azap başlarına iner. Nitekim önceden de getirilmesini teklif ettikleri mucizeleri yalanlamış olan kavimlere de böyle yapılmıştı. Nitekim, Yüce Allah’ın Semûd kavmine gönderdiği mucize, en büyük mucizelerden biridir. Zira bu mucize, bütün kabilenin sütünden içtikleri, göz kamaştırıcı ve muazzam dişi deve idi. Buna rağmen onlar, onu yalanladılar. Bunun üzerine başlarına Yüce Allah’ın bizlere Kitabında anlattığı azap gelip çattı. İşte bunların durumu da aynıdır. Eğer kendilerine büyük mucizeler gelecek olsa yine de iman etmeyeceklerdir. Çünkü onların iman etmelerine engel olan şey, Peygamber’in getirdiğinin açık seçik olmaması ve hak mıdır, batıl mıdır apaçık belli olmaması değildir. Çünkü Peygamber, getirdiklerinin doğruluğuna delil olacak pek çok delil ve belgeleri de beraberinde getirmiştir. Bunlar da hidâyeti arayan kimselerin hidâyet bulmaları için yeterlidir. Bu delillerle mucizeler amaç itibariyle aynıdır. O halde bu delillere karşı takındıkları tavrın aynısını mucizeler geldiği takdirde onlara karşı takınmaları da kaçınılmaz bir şeydir. Durum böyle olduğuna göre bu mucizelerin indirilmeyişi onlar için daha hayırlı ve daha faydalıdır. “Biz mucizeleri ancak korkutmak için göndeririz.” Yani mucizenin gönderilmesinde amaç, insanların imana davet edilmeleri ve imana girmelerini sağlamak değildir. Mucizeler olmaksızın iman olmaz diye bir şey de yoktur. Mucizelerin gönderilmesindeki esas amaç, insanların izlemekte oldukları yanlış yoldan vazgeçmeleri için uyarılıp sakındırılmalarıdır.
60. “Hani sana: Şüphesiz Rabbin insanları” ilim ve kudretiyle “çepeçevre kuşatmıştır, demiştik.” Onların O’ndan başka sığınacakları bir yer ve O’na karşı kendilerini koruyacakları bir barınak da yoktur. Bu da aklı olan kimseler için insanları çepeçevre kuşatmış olan Allah’ın hoşlanmadığı şeyleri terk etme konusunda yeterli bir nedendir. “Sana gösterdiğimiz şeyleri” müfessirlerin çoğunluğuna göre bundan kasıt İsra gecesinde gerçekleşen hadiselerdir “ve Kur’an’da” sözü geçen “lanet edilen ağacı” ki bu, cehennemin dibinde yetişen Zakkûm ağacıdır “biz, insanlara ancak bir imtihan sebebi kıldık.”Yani bu iki husus, insanlar için birer sınanma aracı olmuştu. Bu sebeple kâfirler küfürlerinde daha da ısrar ettiler, kötülüklerini daha bir artırdılar. İmanı zayıf bazı kimseler de Peygamber’in İsrâ gecesi meydana gelen olağanüstü olaylara ve Mescid-i Haram’dan Mescid-i Aksâ’ya gece vakti gisişine dair anlattıkları sebebiyle imandan vazgeçtiler. Cehennemin dibinde yetişen bir ağacın varlığını haber vermek de bu türden olağanüstü bir haldir. İşte onların yalanlamalarına sebep, bunlar olmuştu. Peki, ya çok daha büyük mucizeleri ve muazzam olağanüstü hadiseleri görecek olsalardı, tutumları ne olurdu? O zaman bu gibi olağanüstü şeyler dolayısıyla kötülükleri daha da artmayacak mıydı? İşte bundan dolayı Allah, onlara merhamet buyurmuş ve bunları onlara göstermemiştir. Buradan anlaşılmaktadır ki Kitap ve Sünnette sonraki dönemlerde ortaya çıkmış büyük hususlardan açıkça söz edilmemiş olması, daha uygun ve daha yerindedir. Çünkü insanların akılları, benzerini görmedikleri işleri kabul etmeyebilir. O vakit bu, bazı mü’minlerin kalplerinde bir şüphe unsuru ve İslâm’a girmemiş olan kimseler için de imana gelmelerine bir engel ve ondan uzaklaştırıcı bir sebep olabilir. Bunun yerine Yüce Allah, ileride olabilecek şeylerin tümünü de kapsayacak şekilde umumi lafızları söz konusu etmiştir. Doğrusunu en iyi bilen Allah’tır.“Biz onları” âyetlerle ve mucizelerle “korkutuyoruz. Fakat bu” korkutma “büyük azgınlıklarından başka bir şeylerini artırmıyor.” Bu da kötülükler içli-dışlı olmanın, onları sevmenin, buna karşılık hayırdan nefret edip ona boyun eğmemenin en ileri derecesidir.
No les envié los milagros tangibles que solicitaron los idólatras, como revivir a los muertos, como los había enviado a naciones anteriores, porque ellos los desmentirían. Le envié al pueblo de Zamud la señal evidente y clara de la camella, pero ellos la rechazaron y por eso aceleré su castigo. Solo envío milagros a manos de los Mensajeros como una advertencia para su gente, para que crean.
"Dan sekali-kali tidak ada yang menghalangi Kami untuk mengirimkan (kepadamu) tanda-tanda (kekuasaan Kami), melainkan karena tanda-tanda itu telah didustakan oleh orang-orang dahulu, dan telah Kami berikan kepada Tsamud unta betina itu (sebagai mukjizat) yang dapat dilihat, tetapi mereka menganiaya unta betina itu. Dan Kami tidak memberi tanda-tanda itu melainkan untuk menakuti. Dan (ingatlah), ketika Kami wahyukan kepadamu, 'Se-sungguhnya (ilmu) Rabbmu meliputi segala manusia.' Dan Kami tidak menjadikan mimpi yang telah Kami perlihatkan kepadamu, melainkan sebagai ujian bagi manusia, dan (begitu pula) pohon kayu yang terkutuk dalam al-Qur`an, dan kami menakut-nakuti mereka, tetapi yang demikian itu tidaklah menambah mereka melain-kan kedurhakaan yang besar." (Al-Isra`: 59-60).
(59) Allah تعالى menyebutkan rahmatNya dengan tidak menu-runkan ayat-ayat (tanda-tanda kebesaranNya) yang diinginkan oleh para pendusta itu. Tidak ada penghalang untuk menurunkan ayat-ayat itu kecuali karena khawatir mereka akan mendustakan-nya. Sehingga apabila mereka mendustakan ayat-ayat itu, pastilah akan disegerakan azab yang membinasakan mereka tanpa ditunda-tunda lagi. Sebagaimana telah terjadi pada orang-orang terdahulu yang mendustakan.
Di antara ayat Allah yang terbesar adalah ayat yang telah di-turunkan kepada kaum Tsamud berupa unta besar yang mencengang-kan, yang seluruh kabilah minum darinya. Kendati demikian, mereka tetap mendustakan ayat Allah tersebut. Akibatnya, mereka pun ditimpa oleh azab yang telah Allah kisahkan kepada kita di dalam kitabNya.
Mereka pun demikian. Seandainya telah datang tanda-tanda kebesaran Allah yang agung, niscaya mereka tidak mau beriman. Karena yang menghalangi mereka dari keimanan bukanlah kesa-maran tentang kebenaran ajaran rasul, atau ketidakjelasan apakah risalahnya hak atau batil? Karena sesungguhnya telah banyak ke-terangan yang jelas yang menunjukkan tentang kebenaran risalah yang dibawa Rasulullah, yang pasti akan mendatangkan hidayah bagi orang yang bermaksud mencari hidayah. Maka demikian pula keadaan kaum yang lain. Pastilah akan menyikapinya seperti orang-orang sebelum mereka. Maka, tidak diturunkannya ayat-ayat (yang mereka minta itu) merupakan kebaikan bagi mereka dan lebih ber-manfaat.
Dan FirmanNya, ﴾ وَمَا نُرۡسِلُ بِٱلۡأٓيَٰتِ إِلَّا تَخۡوِيفٗا ﴿ "Dan Kami tidak memberi tanda-tanda itu melainkan untuk menakuti," maksudnya bukanlah maksud dari diturunkannya ayat-ayat itu untuk menjadi seruan dan faktor yang mendatangkan keimanan, sehingga tidak mungkin orang menjadi beriman kecuali dengannya. Akan tetapi, maksud semua itu adalah untuk menakuti-nakuti dan membuat ciut, agar mereka tercegah dari keyakinan yang dahulu mereka pegang teguh.
(60) ﴾ وَإِذۡ قُلۡنَا لَكَ إِنَّ رَبَّكَ أَحَاطَ بِٱلنَّاسِۚ ﴿ "Dan (ingatlah), ketika Kami wah-yukan kepadamu, 'Sesungguhnya Rabbmu meliputi segala manusia'," yaitu ilmu dan kekuasaanNya. Maka tidak ada bagi mereka tempat berlindung dariNya, dan tidak ada tempat persembunyian bagi mereka dariNya. Maka, ini sudah cukup bagi orang-orang yang berakal untuk meninggalkan segala sesuatu yang Allah benci yang (ilmu dan kekuasaanNya) meliputi segala sesuatu. ﴾ وَمَا جَعَلۡنَا ٱلرُّءۡيَا ٱلَّتِيٓ أَرَيۡنَٰكَ ﴿ "Dan Kami tidak menjadikan mimpi yang telah Kami perlihatkan kepadamu," kebanyakan ahli tafsir mengartikan kata 'ar-ru`ya' ter-sebut dengan malam Isra` ﴾ وَٱلشَّجَرَةَ ٱلۡمَلۡعُونَةَ ﴿ "dan pohon kayu yang ter-kutuk," yang disebutkan ﴾ فِي ٱلۡقُرۡءَانِۚ ﴿ "dalam al-Qur`an," yaitu pohon Zaqqum yang tumbuh di dasar Neraka Jahim.
Pengertian ayat ini adalah, apabila dua perkara ini saja sudah menjadi sumber fitnah bagi manusia, sehingga orang-orang kafir terus terang dengan keingkarannya, dan kejahatan mereka semakin menjadi-jadi, sementara sebagian orang yang lemah imannya kem-bali menjadi kafir, (hanya) dengan sebab kabar berita yang Rasu-lullah sampaikan tentang kejadian-kejadian (luar biasa) di malam Isra`, yaitu perjalanan (yang dimulai) dari Masjidil Haram hingga Masjidil Aqsa, yang merupakan peristiwa yang sangat luar biasa, dan informasi tentang adanya pohon yang tumbuh di dasar Neraka Jahim termasuk kejadian yang di luar kewajaran, ini saja sudah me-nyebabkan orang-orang itu mendustakan, maka bagaimana sean-dainya mereka menyaksikan ayat-ayat Allah yang lebih besar dan kejadian-kejadian yang lebih luar biasa? Bukankah hal itu akan se-makin menyebabkan kenaikan tingkat keburukan mereka? Oleh karenanya, Allah pun merahmati mereka dan memalingkannya dari mereka.
Dari sini, kita bisa mengetahui bahwa tidak dijelaskannya se-cara rinci peristiwa-peristiwa luar biasa yang akan terjadi di masa mendatang dalam al-Kitab dan as-Sunnah adalah lebih utama dan lebih baik. Karena perkara-perkara besar yang belum pernah disak-sikan padanannya oleh orang-orang, mungkin saja akal-akal mereka tidak mau menerimanya. [Apabila mereka diberitahu sebelum ter-jadinya peristiwa itu], maka hal itu berpotensi menimbulkan ke-raguan di hati orang-orang Mukmin, dan menjadi penghalang bagi orang-orang yang belum masuk Islam dan membuat orang lari dari Islam. Akan tetapi, Allah menggunakan lafazh-lafazh umum yang mencakup semua kejadian yang akan terjadi. Wallahu a'lam.
﴾ وَنُخَوِّفُهُمۡ ﴿ "Dan Kami menakut-nakuti mereka," dengan ayat-ayat. ﴾ فَمَا يَزِيدُهُمۡ ﴿ "Tetapi yang demikian itu tidaklah menambah mereka," maksud-nya, ancaman itu (tidaklah menambah mereka) ﴾ إِلَّا طُغۡيَٰنٗا كَبِيرٗا ﴿ "me-lainkan kedurhakaan yang besar," ungkapan ini lebih mewakili predikat keburukan dan rasa cinta terhadap keburukan itu, kebencian mereka terhadap kebaikan dan kepongahan kepadanya.
Nous ne Nous refusons d’envoyer des miracles concrets qui prouvent la véracité du Messager et réclamés par les polythéistes, comme ressusciter les morts ou d’autres miracles de même nature, que pour la raison que Nous les avions auparavant envoyés aux anciens peuples et qu’ils démentirent quand même leurs messagers. Nous avons en effet envoyé aux Thamûd en guise de miracle impressionnant et flagrant une chamelle, mais ils y mécrurent et Nous avons alors hâté leur châtiment. Par ailleurs, Nous n’envoyons ces miracles accomplis par les messagers qu’afin d’effrayer leurs peuples pour qu’ils finissent peut-être par se soumettre.
Kami tidak mengirimkan mukjizat-mukjizat nyata yang dimintai oleh orang-orang musyrik untuk membuktikkan kebenaran Rasulullah seperti menghidupkan orang mati atau semisalnya, melainkan karena Kami telah mengirimkannya kepada umat-umat terdahulu dan mereka hanya mendustakannya. Kami telah berikan kepada kaum Ṡamūd suatu tanda kekuasaan Allah yang agung lagi jelas, yaitu berupa unta betina, namun mereka mendustakannya sehingga Kami pun menyegerakan azab bagi mereka. Kami tidaklah mengirimkan mukjizat-mukjizat tersebut melalui tangan para pasul, kecuali dengan tujuan untuk menakut-nakuti umat mereka. Semoga dengannya mereka masuk Islam dan menyerahkan diri kepada Allah.
Allah ne šalje čuda (npr. vraćanje umrlih u život) koja traže nevjernici, a koja ukazuju na to da Poslanik islama, sallallahu alejhi ve sellem, govori istinu, samo zbog toga što su prijašnji narodi poricali čuda koja su njima dolazila, pa ih je Gospodar svjetova uništio. Semudu, Salihovu narodu, Allah, džellešanuhu, dao je devu iz stijene, očit dokaz i čudo, ali su oni to porekli te ih je Allah iskorijenio. Plemeniti je Allah slao vjerovjesnike, davao im čuda i očite dokaze da zastraši Svoje robove, ne bi li se vratili ispravnom putu.
The extraordinary incidents which took place in the lifetime of the prophets were of two kinds. The first kind was in the nature of general help offered to a prophet and his companions. This help was like a support from God. The second kind was that taking place at the demand of polytheists, namely, miracles. The Prophet Muhammad—the last Prophet—and his Companions were given divine succour on a number of occasions. But the miracles, given to the previous prophets, were not given to Prophet Muhammad inspite of the demands of his contemporaries. The reason was that everything has certain demands: those who demand extraordinary signs will have extraordinary responsibility given to them too. Furthermore, according to the law of God, those who do not accept faith, even after being shown such extraordinary signs as miracles, are subsequently destroyed, having invited God’s wrath and proved themselves deserving of God’s scourge. Now, since the Prophet Muhammad was the last Prophet and prophethood was going to be terminated with him, his addressees could not be dealt with in like manner, for in that case the entire community would have been wiped out by the divine scourge. Who would have remained then in the world to represent the Prophet? It was God’s special mercy to the addressees of the last Prophet that in spite of their demands, they were not given tangible miracles. Had their demands been acceded to, they too—after their denial—would have faced the same fate as that of the Thamud community.
Non trascurammo di presentare segni materiali che provassero la veridicità dei Messaggeri, come quelli che richiesero gli idolatri, come resuscitare i morti, o altro, se non altro perché li presentammo a popoli precedenti, che li smentirono. Concedemmo a Thamūd un grande ed evidente segno, ovvero la cammella, e non vi credettero, ed affrettammo la loro punizione. Non portiamo dei Segni per mezzo dei Messaggeri se non per incutere timore ai loro popoli, affinché si sottomettano.
Hindi Kami huminto sa pagpapababa ng mga palatandaang pisikal na nagpapatunay sa katapatan ng Sugo, na hiniling ng mga tagapagtambal gaya ng pagbibigay-buhay sa mga patay at mga tulad nito, malibang dahil Kami ay nagpababa ng mga ito sa mga kalipunang nauna ngunit nagpasinungaling sila sa mga ito. Nagbigay nga Kami sa [lipi ng] Thamūd ng isang dakilang tandang maliwanag, ang dumalagang kamelyo, ngunit tumanggi silang sumampalataya rito kaya minadali Namin sila sa pagdurusa. Hindi Kami nagpapadala ng mga tanda sa mga kamay ng mga sugo kundi bilang pagpapangamba sa mga kalipunan nila nang sa gayon sila ay magpapasakop.
Và TA (Allah) không ban xuống những Dấu Lạ chứng minh sự trung thực của Thiên Sứ Muhammad khi những kẻ đa thần đòi để chứng thực như làm cho người chết sống lại hoặc những Dấu Lạ tương tư bởi vì TA cũng đã từng ban xuống những Dấu Lạ cho các cộng đồng trước đây nhưng chúng đều phủ nhận. Quả thật, TA đã ban cho người dân Thamud một Dấu Lạ vĩ đại, đó là một con lạc đà cái, nhưng chúng đã không tin và chúng buộc TA nhanh chóng trừng phạt chúng. Và quả thật, TA không gửi xuống các Dấu Lạ trên tay của các vị Thiên Sứ trừ phi vì mục đích làm cho cộng đồng của họ sợ mà qui phục.
Banggitin mo, O Sugo, noong nagsabi Kami sa iyo: "Tunay na ang Panginoon mo ay pumaligid sa mga tao sa kapangyarihan sapagkat sila ay nasa isang dakot Niya. si Allāh ay magsasanggalang sa iyo laban sa kanila kaya magpaabot ka ng ipinag-utos sa iyo na ipaabot." Hindi Kami gumawa sa ipinakita Namin sa iyo sa mata sa gabi ng pag-akyat sa langit maliban bilang pagsusulit para sa mga tao kung magpapatotoo kaya o magpapasinungaling doon. Hindi Kami gumawa sa punong-kahoy na zaqqūm na nabanggit sa Qur’ān, na ito ay tumutubo sa ugat ng impiyerno, kundi bilang pagsubok sa kanila. Kaya kapag hindi sila sumampalataya sa dalawang tandang ito ay hindi sila sasampalataya sa iba pa sa dalawang ito. Nagpapangamba Kami sa kanila sa pamamagitan ng pagpapababa sa mga tanda ngunit hindi sila nadaragdagan dahil sa pagpapangamba sa pamamagitan ng pagpapababa ng mga ito kundi ng isang karagdagan sa kawalang-pananampalataya at isang pagpapatuloy sa pagkaligaw.
Allah has encompassed Mankind and made the Vision of His Prophet a Trial for Them
Allah says to His Messenger , encouraging him to convey the Message and informing him that He is protecting him from the people, that He is able to deal with them and that they are in His grasp and under His domination and control.
وَإِذْ قُلْنَا لَكَ إِنَّ رَبَّكَ أَحَاطَ بِالنَّاسِ
(And (remember) when We told you: "Verily, your Lord has encompassed mankind..") Mujahid, `Urwah bin Az-Az-Zubayr, Al-Hasan, Qatadah and others said, "This means, He protected you from them."
وَمَا جَعَلْنَا الرُّءْيَا الَّتِى أَرَيْنَـكَ إِلاَّ فِتْنَةً لِّلنَّاسِ
(And We made not the vision which We showed you but a trial for mankind,) Al-Bukhari recorded that Ibn `Abbas said:
وَمَا جَعَلْنَا الرُّءْيَا الَّتِى أَرَيْنَـكَ إِلاَّ فِتْنَةً لِّلنَّاسِ
(And We made not the vision which We showed you but a trial for mankind,) "This is the vision which the Messenger of Allah ﷺ saw with his own eyes on the night when he was taken on the Night Journey (Al-Isra').
وَالشَّجَرَةَ الْمَلْعُونَةَ فِى القُرْءَانِ
and (likewise) the accursed tree in the Qur a0n. refers to the Tree of Zaqqum." This was also recorded by Ahmad, `Abdur-Razzaq and others. It was also reported by Al-`Awfi from Ibn `Abbas. It was also interpreted as referring to the Night of the Isra' by Mujahid, Sa`id bin Jubayr, Al-Hasan, Masruq, Ibrahim, Qatadah, `Abdur-Rahman bin Zayd and several others. We have already quoted at length a comprehensive collection of Hadith about the Isra' at the beginning of this Surah, praise be to Allah. We have also already stated that some people gave up their Islam after they had been following the truth, because their hearts and minds could not comprehend that, and they denied what their knowledge could not grasp, but Allah caused it to increase and strengthen the faith of others, and so He says:
إِلاَّ فِتْنَةً
(but a trial), meaning a test. As for the cursed tree, this is the Tree of Zaqqum. When the Messenger of Allah ﷺ told them that he had seen Paradise and Hell, and seen the Tree of Zaqqum, they did not believe that, and Abu Jahl, upon whom be the curses of Allah, even said, "Bring us some dates and butter," and he started eating them and saying, "Let us have some Zaqqum, we don't know any other Zaqqum but this." This was narrated by Ibn `Abbas, Masruq, Abu Malik, Al-Hasan Al-Basri and others. Everyone who interpreted the Ayah to refer to the Night of the Isra', also interpreted it to refer to the Tree of Zaqqum.
وَنُخَوِّفُهُمْ
(We make them afraid) meaning, `We make the disbelievers afraid with Our warnings and punishments and torment.'
فَمَا يَزِيدُهُمْ إِلاَّ طُغْيَانًا كَبِيرًا
(but it only increases them in naught save great disbelief, oppression and disobedience to Allah.) means, it only pushes them further into their disbelief and misguidance, and this is because Allah has forsaken them.
E rammenta, o Messaggero, di quando ti dicemmo: "In verità, il decreto del tuo Dio ha avvolto la gente: Essi sono nella Sua presa. Allāh ti protegge da loro; comunica ciò che ti è stato ordinato di comunicare. Ciò che ti mostrammo di persona, nella notte del Viaggio Notturno, non sono altro che prove per la gente: Vi crederanno o smentiranno? E non ti mostrammo la pianta di Al-Zaǭǭūm, menzionata nel Corano, che cresce nell'abisso dell'inferno, se non per metterli alla prova: se non crederanno in questi due Segni, non crederanno ad altri, e incuteremo loro timore rivelando i Nostri Segni, ma ciò non farà altro che aumentare la loro miscredenza, e persevereranno nella perdizione.
Hỡi Thiên Sứ Muhammad, hãy nhớ lại khi TA (Allah) phán với Ngươi: Quả thật, Thượng Đế của Ngươi bao trùm nhân loại bằng quyền năng của Ngài nên họ đã ở trong sự mục kích của Ngài nhưng Ngài đã ngăn không để Ngươi cùng tình cảnh với họ. Do đó, Ngươi hãy truyền đạt những gì TA ra lệnh cho Ngươi phải truyền đạt. Và những gì mà TA đã phơi bày cho Ngươi thấy tận mắt trong đêm dạ hành là chỉ nhằm thử thách nhân loại để xem ai tin và ai không tin. Và cái cây Zaqqum mà TA đã đề cập trong Qur'an rằng nó mọc ở dưới đáy Hỏa Ngục là nhằm thử thách họ. Nếu họ không tin hai dấu hiệu đó thì sẽ không bao giờ tin những gì khác. Và TA đã đe dọa họ bởi những Dấu Lạ nhưng chúng càng trở nên thái quá và lầm lạc hơn.
And remember, O Messenger, when I said to you: Your Lord has encompassed the people in His power and they are in His control. Allah will protect you from them, so convey what you have been ordered to convey. And I did not make what I clearly showed you on the Night Journey except as a test for the people; do they believe it or reject it? And I did not make the tree of Zaqqum, which is mentioned in the Qur’ān as growing from the bottom of the Hellfire, except as a test for them. Thus, if they do not believe in these signs, they will never believe in anything else. And I frighten them by sending signs, but they do not increase through them except in disbelief and remaining further in misguidance.
Ô Messager, rappelle-toi lorsque Nous t’avons dit: Comme Allah cerne par Son pouvoir tous les gens, ils sont ainsi sous Son emprise et Il les empêchera de t’atteindre. Transmets donc sans crainte ce qui t’a été ordonné de transmettre. En ce qui concerne ce que Nous t’avons fait voir la nuit du Voyage Nocturne (`al-`isrâ`u), cela n’avait comme finalité que d’éprouver les gens: y accorderont-ils du crédit ou le démentiront-ils? De même, Nous avons fait de l’arbre maudit d’Az-Zaqqûm, dont le Coran dit qu’il pousse au fond de l’Enfer, une épreuve adressée aux gens. S’ils ne croient pas en ces deux signes, ils ne croiront pas en d’autres, sachant que Nous les menaçons en leur envoyant des signes, mais plus on les menace et plus ils s’obstinent dans la mécréance et l’égarement.
-Ey Resul!- Hani sana : "Muhakkak ki Rabbin bütün insanları güçle kuşatmıştır." demiştik. Hepsi O'nun kabzasındadır/avucundadır. Yüce Allah seni onlardan engelleyip, korumaktadır. Tebliğ etmekle emrolunduğun şeyleri tebliğ et! İsra gecesinde sana gösterdiklerimiz insanlar için ancak bir imtihandan ibarettir. Bu gördüklerini onlara söylediğinde, tasdik mi edecekler yoksa yalanlayacaklar mı? Biz Kur'an'da zikredilen cehennemin dibinde yetişen zakkum ağacını insanlar için sadece bir imtihan kılmıştık. Eğer bu iki mucizeye inanmazlarsa; bu ikisinden başka diğer mucizelere de iman etmeyeceklerdir. Onları gönderdiğimiz mucizelerle korkutuyoruz; fakat bu, onların küfürlerini arttırmak ve ısrarla sapıklığa devam etmelerinden başka bir şeye yaramıyor.
Mensajero, recuerda cuando te dije: “Tu Señor ha rodeado a la gente con Su poder y los tiene bajo Su control”. Al-lah te protegerá de ellos, así que transmite lo que se te ha ordenado. Lo que te mostré claramente en el Viaje Nocturno fue una prueba para la gente. ¿Lo creen o lo rechazan? Creé el árbol de Zaqqum, que se menciona en el Corán, como si creciera desde el fondo del Fuego del Infierno, como una prueba para ellos. Por lo tanto, si no creen en estos signos, nunca creerán en otra cosa. Los atemorizo con Mis signos, pero esto solo incrementó su incredulidad y por eso permanecen alejados en la desviación.
People often demanded some miracle of their own choice— a miracle, which they wanted in order to judge the veracity of the preacher, whereas if they had kept an open mind, they would have realized that they had already been given that miracle in the form of the special divine succour to the preacher. In answer to their demand for tangible miracles the Quran had this to say: ‘Is this miracle not enough to open their eyes?’ i.e. in the initial stages of conveying the word of God when the Prophet apparently had no power, it was declared that mankind had been encircled by God. This statement was corroborated with the spreading of Islam among the Arab tribes. It saw its completion with the victory of Badr, and the conquest of Makkah after the Hudaybiyyah Peace Treaty. Similarly, when the Prophet Muhammad announced on the morning following the Night Journey that the previous night he had been taken from the Ka‘bah to al-Bayt al-Maqdis, people did not believe him. His opponents summoned those individuals who had actually seen al-Bayt al-Maqdis and the Prophet was then asked to describe the details of the building. This he did with great accuracy. Still these happenings were not taken seriously. They scoffed at them, demanding proof of his veracity in the shape of miracles. The truth is that the actual problem is not one of showing tangible miracles but rather of serious thinking about the mission. When people are not serious about the divine call, they make a mockery of everything, even if it is of great importance. When the Quran warned that in hell people would have to eat the fruit of the Zaqqum tree ( 37:62 ), Abu Jahal called for dates and butter to be brought, and asked others to eat them, saying that that was what Zaqqum was. (Tafsir ibn Kathir). The fruits of this tree will serve as food for the inhabitants of hell. When this verse was revealed in the Quran, one of the leaders of the Quraysh remarked, ‘Look at Abu Kabsha’s son, he warns us of a hell which will burn up everything in it, even the stones. Then how does he think that a tree can grow in that fire? We all know that fire burns everything.’ (At-Tafsir al-Mazhari).
Commentary
The word fitnah' (فِتنَہ) appearing in verse 60: وَمَا جَعَلْنَا الرُّؤْيَا الَّتِي أَرَيْنَاكَ إِلَّا فِتْنَةً لِّلنَّاسِ (And We showed you the scene [ in the Night of Ascent - al-Mi` raj ] only to make it a test for the people) is used in the Arabic language to convey many different meanings. It could mean falling into error and going astray, or trial or test or some disorder or upheaval as well. At this place, the probability of all these meanings exists. Early Tafsir authorities - Sayyidah ` A'ishah, Sayyidna Mu` awiyah, Hasan, Mujahid and others - have taken fitnah' as carrying the last sense given above. They have said that this fitnah' was that of apostasy (Irtidad) which relates to the time when the Holy Prophet ﷺ told people about Mi` raj, how he went on his nocturnal journey to Baitul-Maqdis, to the heavens from there and his return to Makkah al-Mukarramah before dawn. There were many neo-Muslims who had yet to become staunch in their faith fell into the error of belying his statement and turned apostates. (Qurtubi)
It also stands proved from this event that the word رُّؤْيَا (ru'ya) is though also used in the Arabic language in the sense of dream but, at this place, what is being recounted is no matter of some dream. Had that been the case, there was no reason why people would become apostates. Dreams are dreams. Everyone can see such dreams. In fact, the purpose of employing the word: رُّؤْيَا (ru'ya) at this place is to show that the marvel was witnessed while awake. While commenting on this verse, some commentators have interpreted it to be referring to other events too besides the event of Mi` raj. But, they do not apply here as a whole. Therefore, the majority of commentators have declared the event of Mi` raj alone as the relevant subject of this verse. (As described in detail by al-Qurtubi)
I sjeti se, Vjerovjesniče, dana u kojem ti je Gospodar objavio da On Svojim znanjem i moći obuhata sve ljude! Čuda koja su ti pokazana na Israu samo su iskušenja za ljude; ona su pokazala ko je iskreni vjernik, a ko je lažac. Također, ukleto drvo Zekkum, spomenuto u Kur’anu, kušnja je robovima. Jedini i Svemoćni Allah zastrašuje nevjernike različitim vrstama kazni i čuda, pa i pored toga, oni su još veći nevjernici i grešnici.
Ingatlah -wahai Rasul- ketika Kami wahyukan kepadamu, "Sungguh kekuasaan Tuhanmu meliputi seluruh manusia, mereka senantiasa berada dalam genggaman-Nya, Allah juga akan melindungi dirimu dari kejahatan mereka, maka sampaikanlah segala apa yang diperintahkan padamu untuk disampaikan. Kami tidak menjadikan apa yang Kami perlihatkan padamu secara jelas pada malam Isra kecuali sebagai ujian bagi manusia; apakah mereka akan membenarkannya atau malah mendustakannya? Kami juga tidak menjadikan pohon zakum yang disebutkan dalam Al-Qur`ān bahwa ia tumbuh di dasar neraka Jahim melainkan sebagai ujian bagi mereka." Bila mereka tidak beriman dengan dua tanda kebenaran Rasul ini maka mereka pasti tidak akan beriman dengan tanda-tanda kebenaran lainnya, dan Kami akan terus mengancam mereka dengan mengirimkan tanda-tanda kebenaran Rasul, namun hal itu malah tidak akan menambah mereka kecuali semakin bertambah kafir dan semakin terjerumus ke dalam kesesatan."
-Ey Resul!- Hani biz meleklere "Âdem'e ibadet secdesi değil, selamlama secdesi yapın!" demiştik. Bütün melekler secde etme emrine itaat edip secde ettiler. Fakat İblis kibirlenerek ona secde etmeyi reddetti. Ve şöyle dedi: Çamurdan yarattığına mı secde edeyim. Oysaki, Sen beni ateşten yarattın? Ben ondan daha şerefliyim/üstünüm.
Ô Messager, rappelle-toi lorsque Nous avons dit aux anges: Prosternez-vous devant Adam en signe de salutation et non d’adoration. Tous obéirent mais `Iblîs refusa avec arrogance et dit: Me prosternerai-je devant celui que Tu as créé d’argile alors que Tu m’as créé de feu? Je suis certainement plus noble que lui !
And remember, O Messenger, when I said to the angels: Prostrate to Adam, as a prostration of greeting, not worship, so they complied and all prostrated to him. However, Iblis refused to prostrate to him out of arrogance, saying: Should I prostrate to the one You created out of clay whereas You created me out of fire? I am better than him.
61- Bir vakit meleklere:“Âdem’e secde edin” demiştik. Onlar da hemen secde ettiler. Ancak İblis hariç. O:“Ben çamurdan yarattığın birine secde eder miyim hiç!” dedi.
62- “Şu bana üstün kıldığına bir baksana! Yemin ederim ki eğer beni kıyamet gününe kadar ertelersen, pek azı hariç onun soyunu mutlaka emrim altına alırım” dedi.
63- Buyurdu ki:“Haydi git! Artık onlardan kim sana uyarsa, şüphesiz ki hepinizin cezası cehennemdir. Hem de tam bir ceza!”
64- “Onlardan gücünün yettiği kimseleri sesinle yoldan çıkar; atlılarınla ve piyadelerinle onların üzerine yürü; mal ve evlâtlarda onlara ortak ol ve onlara vaatlerde bulun!” Fakat şeytan onlara aldatmacadan başka bir şey vaat etmez.
65- “Benim gerçek kullarım üzerinde senin hiçbir hakimiyetin yoktur.” Vekil olarak Rabbin yeter.
61. Yüce Allah; şeytanın, kullarına olan ileri derecedeki düşmanlığına, onları saptırmaktaki kararlılığına dikkat çekmekte, Âdem’i yarattığı sırada ona secde etmeyi kabul etmeyip büyüklenerek:“Ben çamurdan yarattığın birine secde eder miyim hiç!” dediğine dikkatimizi çekmektedir. Yani şeytan kendi iddiasına göre Âdem’den üstün idi. Çünkü kendisi ateşten yaratılmıştı. Böyle bir kıyasın bir çok yönden batıl ve tutarsız olduğuna dair açıklamalar daha önceden geçmişti.
62. İblis, Allah’ın Âdem’i üstün kıldığını anlayınca Yüce Allah’a hitaben şöyle dedi:“Şu bana üstün kıldığına bir baksana! Yemin ederim ki eğer beni kıyamet gününe kadar ertelersen, pek azı hariç onun soyunu mutlaka emrim altına alırım.” Onları saptırmak ve azdırmak suretiyle tümden helake sürüklerim. Ancak aralarından bir kısmının kendisine düşmanlık edeceğini, ona karşı çıkıp itaat etmeyeceklerini de anlamıştı.
63. Bunun üzerine Yüce Allah ona “buyurdu ki: Haydi git! Artık onlardan kim sana uyarsa” Rabbini ve gerçek dostunu bırakıp da seni tercih ederse “şüphesiz ki hepinizin cesası cehennemdir. Hem de tam bir ceza!” Yani cehennem, amellerinize tam ve eksiksiz bir ceza olmak üzere sizin için hazırlanmıştır.
64. Daha sonra Allah, onları saptırmak için gücünün yettiği her şeyi yapmasını ona emrederek şöyle buyurmaktadır:“Onlardan gücünün yettiği kimseleri sesinle yoldan çıkar” Bunun kapsamına her türlü günah davetçisi girer. “atlılarınla ve piyadelerinle onların üzerine yürü.” Bunun kapsamına da Yüce Allah’a isyan için bir bineğin sırtında olan ve yürüyen herkes girer. Böyleleri, şeytanın atlıları ve piyadeleri arasında yer alır. Bundan maksat da şudur: Şanı Yüce Allah, söz ve fiilleriyle kendisine isyana davet eden şeytan aracılığı ile kulları imtihan etmektedir. “mal ve evlâtlarda onlara ortak ol.” Bu, kulların mal ve evlatları ile ilgili her türlü günahı kapsar. Zekât vermemek, yemin keffâretlerini ödememek, farz olan malî hakları yerine getirmemek, çoluk çocuğu hayır üzere yetiştirip şirki terk üzere terbiye etmeyi ihmal etmek, malları haksızca almak yahut hakkı olmayan yere harcamak veya adi kazanç yollarını kullanmak vb. gibi. Hatta çoğu müfessirler, şeytanın mal ve evlada ortak olmasının kapsamına yeme, içme ve cimâ esnasında besmeleyi terk etmenin de girdiğini söz konusu ederler. Bu gibi hallerde kişi, Allah’ın adını anmayacak olursa -bu konudaki bir hadiste de geldiği üzere- şeytan ona ortak olur. “Onlara” aslı olmayan süslü “vaatlerde bulun. Fakat şeytan onlara aldatmacadan başka bir şey vaat etmez.” Onun vaad ettiği aslı astarı olmayan bir batıldan ibarettir. Mesela şeytanın onlara günahları ve bozuk inançları süslü göstermesi ve -kendilerinin hak üzere sanmaları için- bunlara karşılık mükâfat alacaklarını vaat etmesi bu kabildendir. Ancak Yüce Allah şöyle buyurmaktadır:“Şeytan sizi fakirlikle korkutur ve size hayasızlığı emreder. Allah ise size kendi katından bir mağfiret ve bolluk vaat eder.”(el-Bakara, 2/268)
65. Yüce Allah, şeytanın kullara neler yapmak istediğini haber verdikten ve onun fitnesinden ne ile korunulabileceğini -ki bu, Allah’a kulluk, iman ve tevekkül sahibi olmaktır- söz konusu ettikten sonra şöyle buyurmaktadır:“Benim gerçek kullarım üzerinde senin hiçbir hakimiyetin yoktur.” Onlara karşı bir egemenliğin ve onları azdırman söz konusu değildir. Aksine Allah, kullukları dolayısı ile her türlü şerri onlardan bertaraf eder, kovulmuş şeytana karşı onları korur ve bu konuda O, onlara yeter. Kendisine tevekkül edip emrolunduğu şeyleri eksiksiz yerine getiren kimselere “vekil olarak Rabbin yeter.”
I sjeti se kad je Allah naredio melekima da se poklone Ademu, iz poštovanja i uvažavanja, pa su Ga poslušali i poklonili se, izuzev Iblisa, koji nije poslušao, već se uzoholio i odbio Božiju zapovijest i prkoseći rekao: “Kako da se poklonim Ademu, bespomoćnom čovjeku stvorenom od zemlje?! Ja sam bolji i časniji od njega!”
Mensajero, recuerda cuando les dije a los ángeles: “Hagan una reverencia ante Adán”, como una forma de saludo, no de adoración. Todos cumplieron e hicieron la reverencia ante él. Sin embargo, Iblís se negó a hacerla por arrogancia, diciendo: “¿Debo hacer una reverencia ante quien has creado de barro mientras que a mí me creaste del fuego? Yo soy mejor que él”.
Ingatlah pula -wahai Rasul- ketika Kami berfirman kepada para malaikat, "Sujudlah kalian semua kepada Adam sebagai sujud penghormatan, bukan sujud ibadah dan penyembahan," lalu mereka semua mengerjakannya dan sujud kepada Adam, namun ternyata Iblis enggan bersujud kepadanya karena sombong seraya berkata kepada Allah, "Apakah aku harus bersujud kepada orang yang Engkau ciptakan dari tanah, sedangkan aku Engkau telah ciptakan dari api?! Sungguh aku lebih mulia darinya."
The Story of Adam and Iblis
Allah mentions here the enmity of Iblis, may the curse of Allah be upon him and his progeny. This is an ancient hatred, dating from the time that Allah created Adam, when He commanded the angels to prostrate to Adam, and all of them prostrated except Iblis, who was too arrogant and he haughtily refused to prostrate to him. He said in a tone indicating contempt:
قَالَ أَءَسْجُدُ لِمَنْ خَلَقْتَ طِينًا
(He said: "Shall I prostrate myself to one whom You created from clay") According to another Ayah, he said:
أَنَاْ خَيْرٌ مِّنْهُ خَلَقْتَنِي مِن نَّارٍ وَخَلَقْتَهُ مِن طِينٍ
(I am better than he. You created me from fire, and You created him from clay.) 7:12 He also said, speaking to the Lord with disbelief and insolence, but the Lord bore it patiently:
قَالَ أَرَءَيْتَكَ هَـذَا الَّذِى كَرَّمْتَ عَلَىَّ
(He said: "See this one whom You have honored above me...") `Ali bin Abi Talhah reported that Ibn `Abbas said, "He is saying, `I am going to dominate his offspring, all but a few."' Mujahid said (it means), "I am going to surround them." Ibn Zayd said (it means), "I am going to lead them astray." All of them are close in meaning, and the meaning of the Ayah is, "Do You see this one whom You have honored and made greater than me If You give me time, I will lead his descendants astray, all but a few of them."
E rammenta, o Messaggero, di quando dicemmo agli angeli: " Prostratevi ad Ǣdem con una prostrazione di saluto, e non di adorazione. Tutti obbedirono e si prostrarono, tranne Iblīs, che rifiutò, per superbia, di prostrarsi a lui, dicendo: "Dovrei forse prostrarmi a colui che hai creato dall'argilla, mentre hai creato me dal Fuoco?! Io ho un rango superiore al suo!".
Hỡi Thiên Sứ Muhammad, Ngươi hãy nhớ lại lúc TA (Allah) phán với các Thiên Thần: các ngươi hãy quì xuống phủ phục Adam mang tính chất chào hỏi chứ không mang tính thờ phượng. Lúc đó, tất cả đều thực thi mệnh lệnh, tất cả đều quì xuống phủ phục trừ tên Iblis, hắn ngạo mạn không chịu quì xuống phủ phục theo lệnh của TA, hắn nói: sao bề tôi phải phủ phục trước một kẻ được tạo ra từ đất trong khi Ngài đã tạo bề tôi từ lửa cao quí hơn nó?
"Dan (ingatlah), tatkala Kami berfirman kepada para malaikat, 'Sujudlah kamu semua kepada Adam', lalu mereka sujud kecuali iblis. Dia berkata, 'Apakah aku akan sujud kepada orang yang Engkau ciptakan dari tanah?' Dia (iblis) berkata, 'Terangkanlah kepadaku, inikah orangnya yang Engkau muliakan atas diriku? Sesungguhnya jika Engkau memberi tangguh kepadaku sampai Hari Kiamat, niscaya benar-benar akan aku sesatkan keturunannya, kecuali sebagian kecil.' Allah berfirman, 'Pergilah, barangsiapa di antara mereka yang mengikutimu, maka sesungguhnya Neraka Jahanam adalah balasanmu semua, sebagai suatu pembalasan yang cukup. Dan tipu dayalah siapa yang kamu sanggupi di antara me-reka dengan ajakanmu, dan kerahkanlah terhadap mereka pasukan berkuda dan pasukanmu yang berjalan kaki, dan berserikatlah de-ngan mereka pada harta dan anak-anak, dan beri janjilah mereka. Dan tidak ada yang dijanjikan oleh setan kepada mereka melain-kan tipuan belaka. Sesungguhnya hamba-hambaKu, kamu tidak dapat berkuasa atas mereka. Dan cukuplah Rabbmu sebagai Pen-jaga'." (Al-Isra`: 61-65).
(61) Allah Yang Mahasuci lagi Mahatinggi telah mengingat-kan para hambaNya akan dahsyatnya permusuhan dan kegigihan setan untuk menyesatkan mereka. Dan bahwa tatkala Allah men-ciptakan Adam, setan berlagak sombong untuk sujud kepadanya, ﴾ قَالَ ﴿ "dia berkata," dengan penuh kesombongan, ﴾ ءَأَسۡجُدُ لِمَنۡ خَلَقۡتَ طِينٗا ﴿ "Apakah aku akan sujud kepada orang yang Engkau ciptakan berupa tanah?" yaitu dari tanah. Dengan prasangkanya, dia lebih baik daripada Adam karena tercipta dari api. Sungguh telah dibahas betapa buruk-nya qiyas (analogi) yang batil ini dari banyak segi.
(62) Maka tatkala jelas bagi iblis bahwa Allah mengutamakan Adam atas dirinya, ﴾ قَالَ ﴿ "dia (iblis) berkata," mengajak bicara kepada Allah, ﴾ أَرَءَيۡتَكَ هَٰذَا ٱلَّذِي كَرَّمۡتَ عَلَيَّ لَئِنۡ أَخَّرۡتَنِ إِلَىٰ يَوۡمِ ٱلۡقِيَٰمَةِ لَأَحۡتَنِكَنَّ ذُرِّيَّتَهُۥٓ ﴿ "Terang-kanlah kepadaku, inikah orangnya yang Engkau muliakan atas diriku? Se-sungguhnya jika Engkau memberi tangguh kepadaku sampai Hari Kiamat, niscaya benar-benar akan aku sesatkan keturunannya," maksudnya aku benar-benar akan membinasakan mereka sampai tuntas dengan menyesatkan (mereka) dan aku sungguh akan menyimpangkan mereka ﴾ إِلَّا قَلِيلٗا ﴿ "kecuali sebagian kecil," setan yang keji mengetahui bahwa di antara mereka ada yang memusuhi dan tidak patuh ter-hadap Allah.
(63) Allah سبحانه وتعالى berfirman kepadanya, ﴾ ٱذۡهَبۡ فَمَن تَبِعَكَ مِنۡهُمۡ ﴿ "Pergi-lah, barangsiapa di antara mereka yang mengikuti kamu," dan memilih-mu daripada Rabbnya dan penjaganya yang hak. ﴾ فَإِنَّ جَهَنَّمَ جَزَآؤُكُمۡ جَزَآءٗ مَّوۡفُورٗا ﴿ "Maka sesungguhnya Neraka Jahanam adalah balasanmu semua, sebagai suatu pembalasan yang cukup," maksudnya, yang tersimpan dan terpenuhi sebagai balasan atas perbuatan kalian.
(64) Kemudian Allah memerintahkan iblis untuk melakukan apa saja yang ia mampu untuk menyesatkan mereka, seraya ber-firman, ﴾ وَٱسۡتَفۡزِزۡ مَنِ ٱسۡتَطَعۡتَ مِنۡهُم بِصَوۡتِكَ ﴿ "Dan tipu dayalah siapa yang kamu sanggupi di antara mereka dengan ajakanmu." Termasuk dalam konteks ini setiap penyeru kepada perbuatan maksiat ﴾ وَأَجۡلِبۡ عَلَيۡهِم بِخَيۡلِكَ وَرَجِلِكَ ﴿ "dan kerahkanlah terhadap mereka pasukan berkuda dan pasukanmu yang berjalan kaki." Masuk dalam pengertian ayat ini adalah setiap pengen-dara dan orang yang berjalan di atas kemaksiatan kepada Allah, maka semuanya termasuk dari tentara berkuda dan pasukan pejalan kaki milik setan. Maksudnya, bahwasanya Allah berkehendak untuk menguji hamba-hambaNya dengan musuh yang nyata ini yang mengajak mereka untuk bermaksiat dengan perkataan dan perbuat-annya.
﴾ وَشَارِكۡهُمۡ فِي ٱلۡأَمۡوَٰلِ وَٱلۡأَوۡلَٰدِ ﴿ "Dan berserikatlah dengan mereka pada harta dan anak-anak," ini meliputi setiap kemaksiatan yang terkait dengan harta benda dan anak-anak mereka, berupa menentang membayar zakat, kaffarah dan hak-hak yang wajib, tidak membina dan mendidik anak untuk mengerjakan kebaikan dan meninggalkan keburukan, mengambil harta yang bukan haknya atau mengguna-kannya tanpa alasan yang benar atau menempuh cara-cara yang buruk. Bahkan para ahli tafsir menyebutkan bahwa termasuk juga dalam intervensi setan pada harta dan anak yaitu meninggalkan ucapan tasmiyah (bismillah) ketika makan, minum dan jima', dan bahwa bila dia tidak menyebut Nama Allah dalam melakukan hal itu, maka setan ikut serta di dalamnya, sebagaimana disebutkan dalam hadits[23] ﴾ وَعِدۡهُمۡۚ ﴿ "dan beri janjilah mereka," yaitu janji-janji indah yang tidak ada realitanya.
Oleh karenanya, Allah berfirman, ﴾ وَمَا يَعِدُهُمُ ٱلشَّيۡطَٰنُ إِلَّا غُرُورًا ﴿ "dan tidak ada yang dijanjikan oleh setan kepada mereka melainkan tipuan be-laka," yaitu kebatilan yang akan pupus. Seperti memperindah pan-dangan kepada kemaksiatan dan keyakinan-keyakinan yang buruk kepada mereka, dan menjanjikan pahala bagi mereka dengan itu, lantaran mereka menyangka berada di atas kebenaran. Allah berfir-man,
﴾ ٱلشَّيۡطَٰنُ يَعِدُكُمُ ٱلۡفَقۡرَ وَيَأۡمُرُكُم بِٱلۡفَحۡشَآءِۖ وَٱللَّهُ يَعِدُكُم مَّغۡفِرَةٗ مِّنۡهُ وَفَضۡلٗاۗ ﴿
"Setan menjanjikan (menakut-nakuti) kamu dengan kemiskinan dan menyuruh kamu berbuat kejahatan (kikir); sedang Allah menjadikan untuk-mu ampunan dan karunia dariNya." (Al-Baqarah: 268).
(65) Tatkala Allah mengabarkan keinginan yang hendak di-lakukan setan pada para hamba, maka Allah menyebutkan sesuatu yang bisa dijadikan pegangan untuk penjagaan dari fitnah setan. Yaitu menghambakan diri kepada Allah dengan penuh keimanan dan tawakal.
Allah berfirman, ﴾ إِنَّ عِبَادِي لَيۡسَ لَكَ عَلَيۡهِمۡ سُلۡطَٰنٞۚ ﴿ "Sesungguhnya hamba-hambaKu, kamu tidak dapat berkuasa atas mereka," maksudnya, (tidak bisa) menguasai dan menyesatkan, bahkan –disebabkan peng-hambaan mereka kepada Allah–, maka Allah menjaga mereka dari setiap keburukan, melindungi mereka dari setan yang terkutuk, dan mencukupi segala kebutuhan mereka ﴾ وَكَفَىٰ بِرَبِّكَ وَكِيلٗا ﴿ "Dan cukup-lah Rabbmu sebagai Penjaga," bagi orang-orang bertawakal dan me-laksanakan perintah-perintahNya.
Banggitin mo, O Sugo, noong nagsabi Kami sa mga Anghel: "Magpatirapa kayo kay Adan ng pagpapatirapa ng pagbati na hindi pagpapatirapa ng pagsamba," kaya sumunod naman sila at nagpatirapa sila, sa kabuuan nila, sa kanya subalit si Satanas ay umayaw dahil sa pagpapakamalaki na magpatirapa kay Adan, na nagsasabi: "Magpapatirapa ba ako sa isang nilikha Mo mula sa putik samantalang ako ay nilikha Mo mula sa apoy kaya naman ako ay higit na marangal kaysa sa kanya?"
Nagsabi si Satanas sa Panginoon niya: "Nakakita ka ba sa nilikhang ito na pinarangalan Mo higit sa akin dahil sa pag-utos Mo sa akin ng pagpapatirapa sa kanya? Talagang kung magpapanatili Ka sa akin bilang buhay hanggang sa wakas ng buhay na pangmundo ay talagang manghahalina ako sa mga anak niya at talagang magpapalisya ako sa kanila palayo sa landasin Mong tuwid maliban sa kaunti kabilang sa pinangalagaan Mo sa kanila, na mga lingkod mong mga nagpapakawagas."
Iblīs disse al suo Dio: "Vedi questa creatura che hai favorito, dicendomi di prostrarmi davanti a lui? Se mi lasci in vita fino alla fine del Mondo, io tenterò i suoi figli e li svierò dalla Retta Via, tranne pochi di coloro che hai protetto, e che sono Tuoi fedeli sudditi"
Iblis nói với Thượng Đế của hắn: Chẳng lẽ Ngài xem tên tạo vật này cao quí hơn bề tôi và phải bắt bề tôi phủ phục trước hắn ư? Nếu Ngài gia hạn tuổi thọ cho bề tôi đến thời gian cuối cùng của cõi trần thì chắc chắn bề tôi sẽ lôi kéo con cháu của hắn lạc khỏi con đường Ngay Chính của Ngài trừ một ít những ai mà Ngài đã bảo vệ, đó là những người bề tôi chân tâm hướng về Ngài.
Iblís le dijo a su Señor: “¿Ves a esta criatura que has honrado sobre mí al ordenarme que me postre ante él? Si me mantienes vivo hasta el final de esta vida mundana, seduciré a sus descendientes y los desviaré de Tu camino recto, excepto a quienes Tu protejas y sean Tus siervos elegidos”.
Iblis said to his Lord: Do you see this creature You have honoured above me by ordering me to prostrate to him? If you keep me alive until the end of this worldly life, I shall allure his children and misguide them from Your straight path, except a few of them You have saved and who are Your chosen servants.
Iblis melanjutkan perkataannya pada Tuhannya, "Inikah makhluk yang lebih Engkau muliakan daripada aku dengan memerintahkanku untuk bersujud kepadanya? Sekiranya Engkau memberiku umur hingga masa berakhirnya dunia, pasti aku akan berusaha menyesatkan anak keturunannya dan mengeluarkan mereka dari jalan yang lurus, kecuali sebagian kecil dari mereka yang Engkau lindungi, yaitu hamba-hamba-Mu yang memurnikan keikhlasan hanya kepada-Mu."
The story of the angels and Satan shows the difference between the believers and the unbelievers. The believers see the truth as truth, therefore they do not find any difficulty in understanding it. They take no time in accepting it, just as the angels did at the time of the birth of Adam. On the other hand, there is another category consisting of those who see the truth in relation only to their own selves. This is how Satan saw the truth—in relation to his own self. Since the command to prostrate himself before Adam appeared to make him a lesser being than Adam, Satan refused to comply. Seen in the context of the challenge given by Satan to God, everyone who ignores the truth because acceptance of the truth would amount to belittling his own position, has fallen a prey to Satan.
Commentary
The word: لَأَحْتَنِكَنَّ (subdue) in verse 62 is from: اِحتِنَاک (ihtinak) which means to exterminate or uproot something, or to subdue and overpower it completely. (Qurtubi) The word: وَاسْتَفْزِزْ (and entice) in verse 64 is from اِستِفزَاز (istifzaz) which basically means to cut off or to tear away from and at this place it means to tear away from the path of truth. This is followed by صَوتک (with your voice). Sawt صَوت the Arabic word for voice is well known. What is the voice of Shaitan? Sayyidna ` Abdullah ibn ` Abbas ؓ says: The voices of songs, musical instruments and the hullabaloo of fun and games are the voices of Shaitan that he employs to tear people away from the path of truth. (Qurtubi) This tells us that (singing or listening to) music and (playing or listening to) musical instruments are prohibited. (Qurtubi)
While refusing to prostrate before Sayyidna 'Adam (علیہ السلام) ، Iblis (the Shaitan) had said two things:
(1) That 'Adam was created from mud and he was from fire and that there was no reason why mud was given precedence over fire. This question was an effort to find out the wisdom of the order given to him before he could comply with the Divine command - something the one so commanded has no right to ask. That Allah, the Exalted, would let the commanded one have the right to demand the wisdom of His command is far out specially when we see in our everyday life that human beings themselves would not give their servant the right to say no to them. Think of a master asking his servants to do something and the servant demanding the master that he should first explain the wisdom of that assignment. Therefore, this question was considered unworthy of an answer and no answer was given. In addition to that, the answer is already obvious. Giving precedence to something over the other is the prerogative of the Being that created and nurtured everyone. Whenever and whatever He declares to be superior becomes exactly so.
Tad oholi buntovni šejtan reče: “Šta misliš o tome da me ostaviš u životu do Sudnjeg dana kako bih zavladao potomstvom ovog bespomoćnog stvorenja koje si odlikovao nadamnom? Odvodio bih ih u zabludu i poticao na smutnje, pa bih ih odvratio od Allahova puta. A to neću moći postići kad su posrijedi oni koji iskreno vjeruju i rade dobra djela.”
`Iblîs continua de s’adresser à son Seigneur: Vois-tu cette créature que Tu as honorée plus que moi lorsque Tu m’as ordonné de me prosterner devant elle? Si Tu me laisses vivre jusqu’à la fin de ce bas monde, je m’attèlerai à tenter sa descendance et à l’éloigner de Ton droit chemin, excepté le petit nombre de tes serviteurs fidèles que Tu auras préservés.
İblis Rabbine şöyle dedi: "Bana üstün kıldığın ve kendisine secde etmemi emrettiğin yaratılmış adam bu mu? Şurası muhakkak ki, eğer beni kıyamet gününe kadar hayatta bırakırsan, senin koruduğun az sayıdaki kulların hariç ki, onlar ihlaslı kullarındır. Onun evlatlarını mutlaka kendi tarafıma çekeceğim ve senin dosdoğru olan yolundan çıkarıp saptıracağım.''
Tuhannya berfirman kepadanya, "Pergilah engkau dan orang-orang yang mengikutimu dari anak keturunan Adam karena sungguh neraka Jahanamlah balasan bagimu dan bagi mereka sebagai balasan yang sempurna lagi setimpal atas amal keburukan kalian.
Su Señor le dijo: “Ve con aquellos que te obedecen, porque el Infierno será tu recompensa y la de ellos, una recompensa que merecerán por sus acciones.
Son Seigneur lui répondit: Va, toi et ceux parmi eux qui t’auront obéi. L’Enfer sera la pleine rétribution que vous recevrez pour vos œuvres.
Rabbi ona şöyle buyurmuştu: "Haydi git! Onlardan sana kim uyarsa, muhakkak senin ve onların amellerinin cezası, tam ve eksiksiz bir ceza olmak üzere cehennemdir."
His Lord said to him: Go with those amongst them who obey you, because Hell is your recompense and their recompense, a complete and full recompense for your actions.
Prijeteći prokletom Iblisu i njegovim sljedbenicima do Sudnjeg dana, Allah je odgovorio: “Idite, i ti i oni koji te slijede skončat ćete u Džehennemu, što je posljedica vaših djela!”
Il suo Dio gli disse: "Escine tu e chi, di loro, ti obbedirà, poiché l'Inferno è la tua e la loro completa ricompensa, conseguenza delle vostre azioni".
Nagsabi sa kanya ang Panginoon niya: "Umalis ka mismo at ang sinumang tumalima sa iyo kabilang sa kanila sapagkat tunay na ang Impiyerno ay ang gantimpala sa iyo at ang gantimpala sa kanila bilang gantimpalang lubos na pinananagana dahil sa mga gawa ninyo.
Thượng Đế phán với Iblis: Ngươi hãy cút đi, và những ai theo ngươi thì Hỏa Ngục sẽ là phần thưởng dành cho Ngươi và chúng, một phần thưởng thích đáng cho những việc làm của các ngươi.
اذْهَبْ
`(Go,) I will give you respite.' According to another Ayah (Allah) said:
قَالَ فَإِنَّكَ مِنَ الْمُنظَرِينَ - إِلَى يَوْمِ الْوَقْتِ الْمَعْلُومِ
(Verily, you are of those allowed respite till the Day of the time appointed.) (38:80-81). Then Allah warned him and those who follow him among the progeny of Adam about Hell:
قَالَ اذْهَبْ فَمَن تَبِعَكَ مِنْهُمْ فَإِنَّ جَهَنَّمَ جَزَآؤُكُمْ
((Allah) said: "Go, and whosoever of them follows you, surely, Hell will be the recompense of you (all)) meaning, for your deeds.
جَزَاءً مَّوفُورًا
(an ample recompense.) Mujahid said, "Sufficient recompense." Qatadah said, "It will be abundant for you and will not be decreased for you."
وَاسْتَفْزِزْ مَنِ اسْتَطَعْتَ مِنْهُمْ بِصَوْتِكَ
(And fool them gradually those whom you can among them with your voice,) It was said that this refers to singing. Mujahid said, "With idle entertainment and singing," meaning, influence them with that.
وَاسْتَفْزِزْ مَنِ اسْتَطَعْتَ مِنْهُمْ بِصَوْتِكَ
(And fool them gradually those whom you can among them with your voice,) Ibn `Abbas said, "Every caller who calls people to disobey Allah." This was the view of Qatadah, and was also the opinion favored by Ibn Jarir.
وَأَجْلِبْ عَلَيْهِم بِخَيْلِكَ وَرَجِلِكَ
(Ajib upon them with your cavalry and your infantry.) Send your troops and cavalry and infantry against them. The meaning is, send whatever forces you have at your disposal against them. This is a command (related to the divine decree), as Allah says elsewhere:
أَلَمْ تَرَ أَنَّآ أَرْسَلْنَا الشَّيَـطِينَ عَلَى الْكَـفِرِينَ تَؤُزُّهُمْ أَزّاً
(See you not that We have sent the Shayatin against the disbelievers to push them to do evil. ) (19:83), meaning, to provoke them and drive them towards evil.
وَأَجْلِبْ عَلَيْهِم بِخَيْلِكَ وَرَجِلِكَ
(Ajlib upon them with your cavalry and your infantry,) Ibn `Abbas and Mujahid said, "Everyone who rides or walks to go and commit sin and disobey Allah." Qatadah said, "He has infantry and cavalry among the Jinn and among humans. They are the ones who obey him." The Arabs use the verb Ajlaba when describing somebody shouting at another person. Hence it is forbidden in races to shout at one another and push one another. From this root is also derived the word Jalabah, which means raising voices.
وَشَارِكْهُمْ فِى الاٌّمْوَلِ وَالاٌّوْلَـدِ
(and share with them wealth and children,) Ibn `Abbas and Mujahid said, "This means what he commands them to do of spending money in disobedience to Allah, may He be exalted."
وَالاٌّوْلْـدِ
(and children,) Ibn' Abbas, as reported by Al-`Awfi, Mujahid and Ad-Dahhak said, "This means the children of Zina (i.e., illegitimate children)." `Ali bin Abi Talhah reported that Ibn `Abbas said, "This means the children whom they used to kill out of folly, without knowledge." Qatadah reported that Al-Hasan Al-Basri said: "Allah caused Shaytan to take a share of wealth and children by making them Magians, Jews and Christians, and making them follow any religion other than Islam, and by making them give a part of their wealth to the Shaytan." Qatadah said the same.
وَشَارِكْهُمْ فِى الاٌّمْوَلِ وَالاٌّوْلَـدِ
(and share with them wealth and children.) The fact that only wealth and children are mentioned in this Ayah, does not mean that it is limited only to those things. Everything in which a person disobeys Allah or obeys the Shaytan means that he is sharing with him. It was reported in Sahih Muslim from `Iyad bin Himar that the Messenger of Allah ﷺ said:
«يَقُولُ اللهُ عَزَّ وَجَلَّ إِنِّي خَلَقْتُ عِبَادِي حُنَفَاءَ فَجَاءَتْهُمُ الشَّيَاطِينُ فَاجْتَالَتْهُمْ عَنْ دِينِهِمْ وَحَرَّمَتْ عَلَيْهِمْ مَا أَحْلَلْتُ لَهُم»
(Allah the Mighty and Exalted says, "I have created My servants as Hunafa' monotheists, then the Shayatin come to them and lead them astray from their religion and (tell that) what I have permitted for them is forbidden to them.") According to the Two Sahihs, the Messenger of Allah ﷺ said:
«لَوْ أَنَّ أَحَدَهُمْ إِذَا أَرَادَ أَنْ يَأْتِيَ أَهْلَهُ قَالَ: بِسْمِ اللهِ اللَّهُمَّ جَنِّبْنَا الشَّيْطَانَ وَجَنِّبِ الشَّيْطَانَ مَا رَزَقْتَنَا فَإِنَّهُ إِنْ يُقَدَّرْ بَيْنَهُمَا وَلَدٌ فِي ذَلِكَ لَمْ يَضُرَّهُ الشَّيْطَانُ أَبَدًا»
(When one of you wants to have intercourse with his wife, let him say, `In the Name of Allah. O Allah, keep us away from Shaytan and keep Shaytan away from what you bestow on us (children).' Then if a child is decreed for them from that, the Shaytan will never harm him.)
وَعِدْهُمْ وَمَا يَعِدُهُمُ الشَّيْطَـنُ إِلاَّ غُرُورًا
("...and make promises to them." But Shaytan promises them nothing but deceit.) As Allah tells us, Iblis will say, on the Day when the matter is decided:
إِنَّ اللَّهَ وَعَدَكُمْ وَعْدَ الْحَقِّ وَوَعَدتُّكُمْ فَأَخْلَفْتُكُمْ
(Verily, Allah promised you a promise of truth. And I too promised you, but I betrayed you.) 14:22
إِنَّ عِبَادِى لَيْسَ لَكَ عَلَيْهِمْ سُلْطَـنٌ
(Verily, My servants, you have no authority over them.) Here Allah tells us that He supports His believing servants, and guards and protects them against the accursed Shaytan. Allah says:
وَكَفَى بِرَبِّكَ وَكِيلاً
(And All-Sufficient is your Lord as a Guardian.) meaning, as a Protector, Supporter and Helper.
Mangmata ka sa sinumang makakaya mo na matahin kabilang sa kanila sa pamamagitan ng tinig mo patungo sa pagsuway. Humiyaw ka sa kanila sa pamamagitan ng mga hukbong-kabayuhan mo at mga hukbong-lakad mo na mga nag-aanyaya sa pagtalima sa iyo. Makilahok ka sa kanila sa mga yaman nila sa pamamagitan ng pag-akit sa bawat gawaing sumasalungat sa Batas. Makilahok ka sa kanila sa mga anak nila sa pamamagitan ng pag-aangkin nila ng kasinungalingan, pagpapatamo ng mga anak sa pamamagitan ng pangangalunya, at pagpapaalipin sa mga ito sa iba pa kay Allāh sa pagpapangalan. Mang-akit ka sa kanila ng mga pangakong sinungaling at mga mithiing bulaan." Hindi nangangako sa kanila ang demonyo maliban ng mga pangakong sinungaling na dumadaya sa kanila.
Allah phán bảo Iblis: Cứ tùy khả năng của ngươi, ngươi hãy dùng tất cả khả năng ngươi có được để cám dỗ chúng (con cháu của Adam), ngươi có thể dùng âm thanh quyến rũ để lôi kéo chúng, ngươi hãy trang hoàng trong tài sản của chúng để lôi kéo chúng đi ngược với giáo lý của TA, ngươi hãy dùng con cái của chúng để lôi kéo chúng rơi vào tội dối trá, ngươi hãy lôi kéo chúng rơi vào tội Zina, ngươi hãy lôi kéo chúng rời xa Allah và hãy cho chúng lời hứa. Nhưng lời hứa của Shaytan chỉ là hảo huyền đầy giả dối.
(2) Secondly, he had said if he was given respite till the day of Qiyamah, he will mislead the entire progeny of 'Adam, except a few of them. That Allah Ta’ ala has elected to answer in the later verses. He said that the Shaitan will have no control over His sincere servants even if he were to rally his entire forces against them and as for the insincere who fall into his trap, they will meet the same fate as his, all consigned to Hell. When this verse (64) mentions the horsemen and footmen of the Shaitanic army, it does not necessarily mean that the Shaitan actually has combat support in that formation. In fact, this is a manner of referring to the full force and power of the Shaitan. And if the Shaitan does have horsemen and footmen actually, even that too cannot be denied. Sayyidna ` Abdullah ibn ` Abbas ؓ said: Those who come out in support of disbelief and sin, horsemen or footmen, they are nothing but the army of the Shaitan. Now remains the question as to how the Shaitan came to know that he would succeed in enticing and misleading the progeny of 'Adam (علیہ السلام) ، the basis on which he claimed that he will subdue them. There are two possibilities. Perhaps, by looking at the ingredients that went into the making of man, he had gathered that man would be desire-prone and it would not be difficult to entice him successfully. And then, it is also not far out to believe that his very claim was nothing but a bland lie.
As for the sense of: وَشَارِكْهُمْ فِي الْأَمْوَالِ وَالْأَوْلَادِ (and share with them in their wealth and their children - 64), Sayyidna ` Abdullah ibn ` Abbas ؓ said: Wealth and property acquired by false, impermissible and unlawful means or spent on what is haram is the sharing of the Shaitan in it. As for the sharing of the Shaitan in children, it could either be through illegitimacy, or by naming them like disbelievers and polytheists, or by indulging in polytheistic customs to ensure their security, or by taking to Haram sources of income to bring them up. (Qurtubi)
E tenta chi sei in grado di tentare con i tuoi sussurri, invitandoli alla disobbedienza: Tentali con i tuoi cavalieri e i tuoi fanti, inducendoli ad obbedirti, associati a loro nei loro beni, abbellendo loro ogni azione contraria alla Legge; associati a loro nei loro figli, inducendoli a dichiarare il falso, mentre li hanno avuti tramite l'adulterio, e nell'indurli ad adorare altri all'infuori di Allāh nel momento in cui attribuiscono loro un nome; e abbellisci loro le false promesse e i vani desideri. Ciò che Satana promette loro non sono altro che false promesse che li ingannano.
“I pozivaj u griješenje koga god mogneš od ljudi i džina, sakupi svu svoju konjicu i pješadiju da ti pomognu u tome, te imaj udjela u njihovim imecima tako što ćeš ih poticati na stjecanje haram-imetka, i u njihovoj djeci tako što ćeš ih navoditi na da sebi pripisuju djecu koja nisu njihova, i da dobijaju djecu putem bluda, i da im daju mušrička imena. Svojim sljedbenicima i poklonicima daji lažna obećanja i puste nade”, rekao mu je Gospodar svjetova.
Corrompe a aquellos que puedas engañar con tus palabras, invítalos con tu ejército a obedecerte, conviértete en un socio de su riqueza haciendo atractiva toda acción que se oponga a la ley revelada. Vuélvete un compañero para ellos en sus hijos haciéndoles promesas falsas, mediante el adulterio y haciéndoles adorar a otros en lugar de a Al-lah al tomar el nombre de Al-lah en vano. Atráelos con promesas falsas y aspiraciones inútiles. Pues el demonio solo hace falsas promesas que los engañan”.
İnsanlardan gücünün yettiklerini sesinle aldatıp aceleyle telaşa kaptırıp onları kötülüklere kaydır. Sana itaat etmeye davet eden atlı ve yayalarınla onlara yüksek bir sesle seslen. Şeriate muhalif olan her türlü davranışı güzel göstererek onların mallarına ortak ol. Yalan iddialarla ve zina yoluyla çocuk elde etmelerini sağlayarak onlara ortak ol. Çocuklarına isim verirken (Abdüşşems) gibi isim vermelerini ve onlara yalan vaatleri, boş ve batıl olan temennileri güzel göster. Ancak şeytan onları aldatan yalan vaatlerde bulunur.
Provoque ceux que tu es capable de provoquer en les appelant à transgresser ; ameute contre eux tes cavaliers et tes fantassins qui appellent à t’obéir ; partage avec eux leurs biens en leur embellissant les comportements contraire à la religion ; partage avec eux leurs enfants en les affiliant mensongèrement à toi, en les amenant à engendrer par la fornication ou en faisant en sorte qu’ils se donnent des noms qui les définissent comme des serviteurs de quelqu’un d’autre qu’Allah ; et enjolive-leur les promesses mensongères et les faux espoirs. Satan ne leur promet que ce qui les induit en erreur.
Perdayakanlah siapa saja di antara mereka yang sanggup engkau (Iblis) tipu dengan suara indahmu yang menyeru kepada maksiat, dan kerahkanlah pasukan berkudamu dan pejalan kakimu yang menyeru agar mereka tunduk dan mengikutimu. Bersekutulah dengan mereka dalam harta dengan menghiasi amal usaha mereka yang menyelisihi syariat Allah, dan bersekutulah dengan mereka pada anak-anak mereka dengan cara mereka mengklaimnya secara dusta, menghasilkannya dari jalan zina, dan menghambakan mereka kepada selain Allah sewaktu pemberian nama, serta berilah mereka janji-janji dusta dan angan-angan palsu." Padahal, setan itu hanya menjanjikan kedustaan belaka yang menipu mereka.
And mislead those you can mislead through your voice which calls towards disobedience, call out to them through your horsemen and foot soldiers who invite towards obeying you, become a partner to them in their wealth by making attractive every action which opposes the sacred law. And become a partner to them in their children by falsely making a claim to them, attaining them through adultery and making them worship others besides Allah when taking Allah’s name. And make attractive to them false promises and futile aspirations. And the satan only makes false promises which deceive them.
Iblís, no tienes poder sobre Mis siervos creyentes que actúan en obediencia hacia Mí, porque Al-lah ha rechazado tu maldad hacia ellos. Y Al-lah es suficiente como protector para aquel que confía en Él en sus asuntos.
Allah melanjutkan, "Sesungguhnya hamba-hamba-Ku yang beriman dan mengerjakan ketaatan kepada-Ku, engkau tidak akan bisa berkuasa atas mereka -wahai Iblis- karena Aku, Allah senantiasa membentengi mereka dari tipu dayamu, dan cukuplah Allah sebagai penjaga bagi orang-orang yang selalu menyerahkan segala urusannya kepada-Nya."
In the face of his threat to thoroughly mislead ‘all but a few’ of Adam’s descendants, Satan has not been given any real power over man by God. The only thing he has the power to do is tempt people by his words and by putting evil thoughts into their minds. He glorifies things which will have no value in the Hereafter. The words, ‘but over My true servants you shall have no power’ imply that, potentially, Satan does have considerable power over those who are not true servants of God. Now the question is how to save oneself in a world where Satan tries with all the strength at his command to mislead man. The only way is for man to make God his sole supporter in the real sense. One who does so will come under the protection of God, and then Satan will find himself helpless, despite the strength which God has allowed him to retain.
Šejtan ne može zavesti Allahove iskrene robove koji Mu se pokoravaju i slijede Njegove poslanike, jer Allah, Zaštitnik, njih čuva, štiti, brine se o njima i podržava ih, zato što se oni oslanjaju na Njega.
You have no control - O Iblis - over My believing servants who act in My obedience, because Allah has repelled your evil from them. And Allah is sufficient as a guardian for one who relies upon Him in his affairs.
-Ey İblis!- Şüphesiz bana itaat ederek amel eden gerçek mümin kullarımın üzerine senin bir hükümranlığın yoktur. Çünkü Allah, senin şerrini onlardan def eder. Bütün işlerinde Allah'a tevekkül eden ve itimat eden kuluna vekil olarak Allah yeter.
Ô `Iblîs, tu n’as aucune emprise sur Mes serviteurs croyants qui M’obéissent car J’éloigne d’eux ton mal et Allah suffit comme protecteur à celui qui s’en remet à Lui dans toutes ses affaires.
In verità, non avrai potere sui Miei sudditi credenti che seguono la Mia obbedienza, o Satana, poiché Allāh allontana da loro il tuo male. Allāh è sufficiente come protettore per chi Gli si affida in tutti i suoi affari.
Quả thật, các bề tôi có đức tín ngoan đạo của TA sẽ là những người mà ngươi không có thẩm quyền chi phối họ bởi Allah sẽ bảo vệ họ khỏi điều xấu của ngươi. Và Allah đủ là Đấng để cho ai muốn phó thác và tin cậy nơi Ngài trong mọi vụ việc.
Tunay na ang mga lingkod Kong mga mananampalatayang mga gumagawa ng pagtalima sa Akin ay hindi ka, O Satanas, magkakaroon sa kanila ng pangingibabaw dahil Ako ay nagtatanggol sa kanila sa kasamaan mo. Nakasapat na si Allāh bilang Pinananaligan sa sinumang sumandig sa Kanya sa mga nauukol sa kanila.
Il vostro Dio, o gente, è Colui che guida le navi che solcano il mare, affinché andiate alla ricerca del Suo sostentamento, e per guadagnare con il commercio, o altro; e, in verità, Egli è Misericordioso, nei vostri confronti, per avervi asservito tali mezzi.
Ships are a Sign of the Mercy of Allah
Allah tells us of His kindness towards His servants by subjugating for them ships on the sea. He makes it easy for them to use ships to serve their interests, seeking His bounty through trade between one region and another. He says:
إِنَّهُ كَانَ بِكُمْ رَحِيمًا
(Truly, He is ever Most Merciful towards you.) meaning, He does this for you out of His grace and mercy towards you.
Ang Panginoon ninyo, O mga tao, ay ang nagpapalakbay para sa inyo ng mga sasakyang-dagat sa dagat sa pag-asang maghanap kayo ng panustos Niya sa pamamagitan ng mga kita ng pangangalakal at iba pa rito. Tunay na Siya sa inyo ay laging Maaawain yayamang nagpadali Siya para sa inyo ng mga kaparaanang ito.
Hỡi nhân loại, Thượng Đế của các ngươi là Đấng làm cho con tàu đưa các ngươi di chuyển được trên biển cả để các ngươi đi tìm bổng lộc của Ngài. Quả thật, Ngài Thương Xót các ngươi khi mà Ngài đã ban cho các ngươi các phượng tiện này.
Vaš je Gospodar, o ljudi, Onaj Koji vam je olakšao da plovite morima kako biste trgovali i na druge načine stjecali nafaku. To je oličenje Allahove milosti prema vama.
Wahai manusia! Tuhanmulah yang memudahkan berlayarnya kapal-kapal di lautan untukmu, dengan tujuan agar kalian bisa mencari rezeki dan karunia-Nya dengan usaha dagang atau lainnya. Sungguh Dia Maha Penyayang terhadap kalian dengan mempermudah sarana-sarana rezeki dan karunia tersebut.
Ô gens, c’est votre Seigneur qui fait naviguer les bateaux à la surface de la mer afin que vous puissiez partir en quête d’une subsistance et pratiquer le négoce et d’autres activités. Allah est miséricordieux avec vous en vous facilitant l’accès à ces moyens.
Your Lord - O people - is the one who makes the ships sail for you in the sea, hoping to seek your sustenance through the profits from trade and the like. He is Merciful to you as He facilitated these means for you.
"Rabbmu adalah yang melayarkan kapal-kapal di lautan untukmu, agar kamu mencari sebagian dari karuniaNya. Sesung-guhnya Dia Maha Penyayang terhadapmu. Dan apabila kamu di-timpa bahaya di lautan, niscaya hilanglah siapa yang (biasa) kamu seru kecuali Dia. Maka tatkala Dia menyelamatkan kamu ke da-ratan, kamu berpaling. Dan manusia itu selalu ingkar (tidak ber-terima kasih). Maka apakah kamu merasa aman (dari hukuman Allah) yang menjungkirbalikkan sebagian daratan bersama kamu atau Dia meniupkan (angin keras yang membawa) batu-batu kecil? Dan kamu tidak akan mendapat seorang pelindung pun bagi kamu. Atau apakah kamu merasa aman dari dikembalikanNya kamu ke laut sekali lagi, lalu dia meniupkan atas kamu angin taupan dan ditenggelamkanNya kamu disebabkan kekafiranmu. Dan kamu tidak akan mendapat seorang penolong pun dalam hal ini terhadap (siksaan) Kami." (Al-Isra`: 66-69).
(66) Allah تعالى menyebutkan nikmatNya kepada para hamba, bahwasanya Dia telah menciptakan bahtera, kapal-kapal dan alat angkutan lainnya bagi mereka, dan mengilhamkan kepada mereka bagaimana cara membuatnya, menundukkan laut yang bergelom-bang, sehingga alat-alat angkut itu bisa berjalan (dengan baik) di atasnya. Dengan itu, manusia bisa memanfaatkannya untuk trans-portasi, pengangkutan barang-barang dan perniagaan. Ini salah satu bentuk rahmat Allah kepada para hambaNya. Allah senantiasa menyayangi dan berlemah-lembut kepada mereka. Dia memberi-kan segala kebutuhan dan hal-hal yang bermanfaat bagi mereka.
(67) Dan di antara rahmatNya yang menunjukkan bahwa Dia-lah satu-satunya Dzat yang layak disembah, bukan obyek yang lain, adalah tatkala mereka tertimpa bahaya di lautan, kemudian mereka takut akan binasa karena gulungan ombak, niscaya hilanglah dari benak mereka, segala sesuatu yang mereka sembah selain Allah di waktu lapang, baik sesembahan itu hidup atau mati. Seolah-olah mereka tidak pernah menyeru sesembahan itu sama sekali. Hal ini disebabkan mereka mengetahui bahwasanya sesembahan itu tak berdaya untuk menghilangkan bahaya (yang sedang dihadapi).
Mereka pun berteriak menyeru sang Pencipta langit dan bumi, Dzat yang dimintai perlindungan oleh semua makhluk dalam ma-salah-masalah mereka yang genting. Pada waktu seperti ini mereka mengikhlaskan doa dan ketundukan kepada Allah semata. Akan tetapi, ketika Allah telah menghilangkan bahaya dan menyelamat-kan mereka hingga sampai ke daratan, maka mereka lupa kepada Dzat tempat mereka berdoa sebelumnya. Mereka menyekutukan denganNya suatu obyek yang tidak mampu memberi manfaat dan mudharat, tidak memberi dan tidak pula mampu mencegah pem-berian. Mereka pun berpaling dari keikhlasan untuk Rabb dan Pe-nguasa mereka.
Ini disebabkan kebodohan manusia dan kekufurannya. Karena sesungguhnya manusia itu sering mengkufuri nikmat-nikmat yang diberikan. Kecuali orang-orang yang diberi hidayah, maka Allah memberikan nikmat kepada mereka dengan akal yang sehat dan mengambil petunjuk menuju jalan yang lurus. Ia mengetahui bah-wasanya Dzat yang telah menghilangkan kesulitan-kesulitan dan menyelamatkannya dari kengerian-kengerian, Dia-lah yang berhak untuk ditunggalkan dan diikhlaskan kepadaNya seluruh amalan, baik dalam keadaan lapang atau sempit, susah ataupun senang. Adapun orang yang ditelantarkan tanpa bimbingan (dari Allah) dan diserahkan kepada penanganan akalnya yang lemah, maka tidak menghiraukan pada waktu kesulitan kecuali hanya kemasla-hatan sesaat dan keselamatannya di waktu itu. Ketika dia telah men-dapatkan keselamatan dan kesulitan telah menjauhinya, niscaya dia menduga dengan akalnya yang bodoh bahwa dia telah melemah-kan Allah. Di dalam hatinya tidak terbetik akibat jelek yang bersifat duniawi, apalagi perkara akhirat.
(68-69) Oleh karenanya, Allah mengingatkan mereka dengan FirmanNya, ﴾ أَفَأَمِنتُمۡ أَن يَخۡسِفَ بِكُمۡ جَانِبَ ٱلۡبَرِّ أَوۡ يُرۡسِلَ عَلَيۡكُمۡ حَاصِبٗا ﴿ "Maka apakah kamu merasa aman (dari hukuman Allah) yang menjungkirbalikkan se-bagian daratan bersama kamu atau Dia meniupkan (angin keras yang membawa) batu-batu kecil?" Maksudnya Dia Mahakuasa atas segala sesuatu, apabila Dia menghendaki, niscaya akan menurunkan azab kepadamu dari arah bawah dengan menjungkirbalikkan kalian, atau dari atas, dengan meniupkan angin keras yang menerbangkan kerikil. Itu adalah azab yang mengenai mereka secara merata de-ngan batu-batu kerikil sehingga mereka menjadi orang-orang yang binasa. Maka janganlah kamu menyangka bahwa kebinasaan hanya terjadi di lautan belaka.
Apabila kamu berpandangan demikian, maka apakah kamu merasa aman dari ﴾ أَن يُعِيدَكُمۡ ﴿ "dikembalikanNya kamu," ke lautan ﴾ تَارَةً أُخۡرَىٰ فَيُرۡسِلَ عَلَيۡكُمۡ قَاصِفٗا مِّنَ ٱلرِّيحِ ﴿ "sekali lagi lalu Dia meniupkan atas kamu angin taupan," yaitu angin kencang yang menghancurkan segala sesuatu yang mendatanginya, ﴾ فَيُغۡرِقَكُم بِمَا كَفَرۡتُمۡ ثُمَّ لَا تَجِدُواْ لَكُمۡ عَلَيۡنَا بِهِۦ تَبِيعٗا ﴿ "dan di-tenggelamkanNya kamu disebabkan kekafiranmu. Kemudian kamu tidak akan mendapat seorang penolong pun dalam hal ini terhadap (siksaan) Kami," yaitu tempat meminta pertolongan. Sesungguhnya Allah tidak akan pernah menzhalimi kalian meskipun seberat biji sawi.
-Ey insanlar!- O'ndan rızık talep etmek için, denizde ticaret yapıp kazanç sağlamak ve başka şeyleri de elde etmek beklentisiyle gemileri sizin için denizde yüzdüren şüphesiz Yüce Allah'tır. O, size karşı çok merhametlidir. Zira bu araçları size vesile kılan da O'dur.
Gente, su Señor es el que hace que los barcos naveguen para ustedes en el mar, para que puedan alcanzar su sustento mediante los beneficios del comercio. Él es misericordioso para con ustedes, ya que les facilitó estos medios.
66- Lütfundan (rızkınızı) arayasınız diye sizin için denizde gemileri yürüten, Rabbinizdir. Şüphesiz ki O, size karşı çok merhametlidir.
67- Denizde size bir sıkıntı dokunduğu zaman O’nun dışında yalvardıklarınız kaybolur gider (de yalnız Allah'a yalvarırsınız). Ama O, sizi kurtarıp karaya çıkarınca da yine yüz çevirirsiniz. Zaten insan çok nankördür.
68- Yoksa siz, Allah'ın sizi karada yere geçirmeyeceğinden yahut da üzerinize taş yağdıran bir kasırga göndermeyeceğinden emin mi oldunuz? Sonra kendinize hiçbir koruyucu da bulamazsınız.
69- Yoksa sizi tekrar o (denize) döndürüp de üstünüze kırıp geçiren bir fırtına göndermeyeceğinden ve küfrünüz/nankörlüğünüz yüzünden sizi boğmayacağından emin mi oldunuz? Sonra bize karşı bunun öcünü alacak kimse de bulamazsınız.
66. Yüce Allah, denizde seyreden gemi ve benzeri araçları kulların emrine verip bunları nasıl yapacaklarını ilham etmek suretiyle ihsan etmiş olduğu nimetini hatırlatmaktadır. O, bu deniz araçlarına da dalgalı denizi elverişli kılmış ve bu araçların deniz üzerinde yürümesini, böylelikle de kulların, gerek yolculuk, gerekse de eşyalarını ve ticaret mallarını taşımak suretiyle onlardan yararlanmalarını sağlamıştır. Bu da O’nun kullarına olan rahmetinin bir tecellisidir. Zira O’nun, kullarına olan rahmet ve şefkati süreklidir. Onların istekleri ve faydaları doğrultusunda olan her bir şeyi onlara ihsan eder.
67. O’nun yalnızca kendisinin hak mabud olduğuna delil teşkil eden rahmetinin bir tecellisi de şudur: Denizde oldukları sırada kullarına herhangi bir sıkıntı isabet edip de dalgaların ardarda gelmesi dolayısıyla yok olmaktan korkacak olurlarsa, rahatlık zamanlarında ölü ya da diri Allah’tan başka yalvardıkları her bir varlık, kaybolup gider. Sanki hiçbir vakit onlara yalvarmamış gibi olurlar. Çünkü o varlıkların güçsüz, zayıf ve sıkıntıları gidermekten yana aciz olduklarını bilirler. Buna karşılık zorlu ve sıkıntılı hallerde bütün yaratılmışların, yardımına sığındıkları göklerin ve yerin yaratıcısına dua ederler. Bu hallerinde ihlasla yalvarıp yakararak O’na yönelirler. Ancak Yüce Allah, onların bu sıkıntılarını giderecek ve onları kurtarıp karaya çıkaracak olursa daha önce Yüce Allah’a dua ettiklerini unutuverir ve faydası olmayan, zarar veremeyen, ne bir şey verebilen, ne de bir şeyi engelleyebilen varlıkları yine O’na ortak koşarlar. Rablerine, mutlak malik ve hükümdarlarına ihlasla dua etmekten ve ibadetten yüz çevirirler. Bu, insanın cahilliğinden ve nankörlüğünden kaynaklanır. Çünkü insan, nimetlere karşı çok nankördür. Yüce Allah’ın kendisine hidâyet verip de akl-ı selim ihsan ve dosdoğru yola hidâyet ettiği kimseler bundan müstesnadır. Böyleleri bilirler ki zorluk ve sıkıntıları açan, dehşetli hallerden kurtaran kim ise darlıkta da bollukta da kolaylıkta da zorlukta da bütün amellerin yalnızca kendisine halis kılınmasını hak eden de yalnızca O’dur. Yüce Allah’ın yardımına mazhar olmayıp kendi zayıf aklıyla başbaşa bırakılana gelince böyle bir kimse, zorluk esnasında ancak o anki menfaatini ve sadece o halden kurtarılmasını düşünür. Kurtuluşu gerçekleşip de zorluğu ortadan kalktı mı cahilliği sebebiyle Allah’ı aciz bıraktığını zanneder ve kalbine âhiret ahvali bir tarafa, dünyevi akıbetlerle bile ilgili hiçbir şey gelmez. İşte bundan dolayı Yüce Allah, böylelerine şu buyruğu ile hatırlatmada bulunup öğüt vermektedir:
68-69. “Yoksa siz, Allah'ın sizi karada yere geçirmeyeceğinden yahut da üzerinize taş yağdıran bir kasırga göndermeyeceğinden emin mi oldunuz?” Yani O, herşeye gücü yetendir. Dilerse altınızdan kara parçasını yere geçirmek suretiyle yahut da üst tarafınızdan beraberinde çakıl taşları getiren bir fırtına göndermek suretiyle üzerinize azap indirebilir ve çakıl taşı yağdıran bu azab ile sizi helâk edebilir. Zannetmeyin ki helak yalnızca denizdedir! Eğer böyle düşünüyorsanız da o zaman “sizi tekrar o (denize) döndürüp de üstünüze kırıp geçiren bir fırtına göndermeyeceğinden” yani önüne gelen her bir şeyi kırıp parçalayan oldukça şiddetli bir rüzgar göndermeyeceğinden “ve küfrünüz/nankörlüğünüz yüzünden sizi boğmayacağından emin mi oldunuz? Sonra bize karşı bunun öcünü alacak kimse de bulamazsınız.” Yani bundan dolayı herhangi bir hak talebinde bulunamazsınız. Çünkü Yüce Allah, bu yaptığında sizlere zerre ağırlığı kadar dahi zulmetmemiştir.
And when you are afflicted - O idolaters - by some calamity or misfortune at sea such that you fear destruction, those whom you worship besides Allah leave your thoughts, and you only remember Allah and seek His assistance. Then when He assists you and saves you from your fears, and you return to land, you turn away from His Oneness and supplicating Him alone, returning to your idols. And man rejects the blessings of Allah.
Ô polythéistes, lorsque Nous vous soumettons à une épreuve ou qu’un malheur vous surprend en pleine mer et que vous craignez pour vos vies, vous ne pensez plus aux divinités que vous adoriez à la place d’Allah. Vous ne vous rappelez plus que de Lui et implorez Son secours. Puis lorsqu’Il vous secourt, vous sauve de ce que vous redoutiez et que vous retournez sur la terre ferme, vous vous refusez à reconnaître Son Unicité et à L’invoquer Seul et retournez à vos idoles. L’homme est assurément très ingrat et renie facilement les bienfaits d’Allah.
Cuando los idólatras están afligidos por alguna calamidad o desgracia en el mar, tal como la destrucción, aquellos a quienes adoran en lugar de a Al-lah abandonan sus pensamientos, y solo recuerdan a Al-lah y buscan Su ayuda. Luego, cuando Al-lah los socorre y los salva de sus temores, y regresan a la tierra firme, se apartan de Su Unicidad y de Su adoración, y regresan a sus ídolos. Así es como el ser humano rechaza las bendiciones de Al-lah.
-Ey müşrikler!- Denizde başınıza bir felaket, bir aksilik geldiğinde ve helak olmaktan korktuğunuz zaman, Allah'tan başka ibadet ettikleriniz hatırınızdan kaybolurlar. O vakit sadece Allah'ı hatırlar ve yalnız O'ndan yardım istersiniz. Yüce Allah size yardım ederek, korktuğunuz şeyden sizleri emin kılar. Tehlikeli durumdan kurtarır ve ardından karaya çıkarır. Ama siz O'nu birlemek ve O'na dua etmekten yüz çevirir tekrar putlarınıza ibadet etmeye geri dönersiniz. Zaten insan, Allah'ın nimetlerine karşı çok nankördür.
God has imposed certain laws upon our world. This is what enables man to navigate the seas and fly in the air. All these dispositions were made so that he might realize God’s mercies and become a thankful servant of God. But man thinks totally differently. He takes everything for granted, thinking that everything is happening as a matter of cause and effect. That is why he fails to receive any divine inspiration from life’s events. The concept of God is ingrained in human nature to the utmost extent. One demonstration of this is that when man is faced with a calamity, such as being on the point of being ship-wrecked, all artificial barriers are removed at that moment, and finding himself helpless, he starts calling out to the one and only God. He is made to experience such adversity so that he may mould his conduct accordingly. This temporary recognition of God’s godhead should become a permanent feature in his life. But, unfortunately, that same man who remembers God in the tempest forgets God as soon as he safely reaches the shore. Accepting the godhead of God is monotheism (tawhid), while acceptance of beings and things other than God as the godhead is polytheism (shirk). What God desires from man is nothing other than acknowledgement. But man is so insolent that he is not willing to bow to God’s will, even to this minimum extent.
Apabila kalian ditimpa suatu bahaya atau bencana di lautan -wahai orang-orang musyrik- sehingga kalian khawatir akan binasa, niscaya semua yang kalian sembah selain Allah akan hilang dari benak kalian, dan tidak akan teringat kecuali hanya Allah, lalu kepada-Nyalah kalian memohon pertolongan. Namun, setelah Dia menolong dan menyelamatkan kalian dari bahaya yang kalian takutkan itu dan setelah kalian berada di daratan kalian malah berpaling dari keyakinan mengesakan-Nya dan dari menghaturkan doa hanya kepada-Nya, serta kembali mengagungkan patung-patung kalian. Sungguh, manusia memang sangat mengingkari nikmat Allah.
O višebošci, kad se nađete u nevolji na moru i smrt vas skoli sa svih strana, tad zaboravite druga božanstva kojima ste se klanjali, na umu vam je Allah, Jedan Jedini! Tada samo Njega molite da vas spasi i sačuva! Pošto vas On iskrca na kopno, žive i zdrave, vi se opet okrećete od obožavanja samo Njega, te se vraćate mnogoboštvu i griješenju. Čovjek u velikoj mjeri negira Božije blagodati.
When Harm befalls Them, the Disbelievers do not remember anyone except Allah
Allah tells us that when harm befalls people, they call on Him, turning to Him and sincerely beseeching Him. Hence Allah says:
وَإِذَا مَسَّكُمُ الْضُّرُّ فِى الْبَحْرِ ضَلَّ مَن تَدْعُونَ إِلاَ إِيَّاهُ
(And when harm touches you upon the sea, those that you call upon vanish from you except Him.) meaning, everything they worship besides Allah disappears from their hearts and minds. Similar happened to `Ikrimah bin Abi Jahl when he fled from the Messenger of Allah ﷺ after the conquest of Makkah, and headed for Ethiopia. He set out across the sea to go to Ethiopia, but a stormy wind arose. The people said to one another: "None can save you except Allah Alone." `Ikrimah said to himself, "By Allah if none can benefit on the sea except Allah then no doubt none can benefit on land except Allah. `O Allah! I promise You that if You bring me safely out of this, I will go and put my hand in the hand of Muhammad and surely, I will find him full of pity, kindness and mercy."' They came out of it safely and were delivered from the sea. Then `Ikrimah went to the Messenger of Allah ﷺ, and declared his Islam, and he became a good Muslim, may Allah be pleased with him.
فَلَمَّا نَجَّـكُمْ إِلَى الْبَرِّ أَعْرَضْتُمْ
(But when He brings you safe to land, you turn away.) means, you forget what you remembered of Divine Oneness (Tawhid) when you were on the sea, and you turn away from calling on Him Alone with no partner or associate.
وَكَانَ الإِنْسَـنُ كَفُورًا
(And man is ever ungrateful.) means, by nature he forgets and denies His blessings, except for those whom Allah protects.
Hỡi những người thờ đa thần, khi các ngươi gặp hoạn nạn trên biển cả đến mức các ngươi sợ mình bị diệt vong thì các ngươi không nghĩ tới những thần linh mà các ngươi thờ phượng ngoài Allah, các ngươi không nhắc đến họ ngoại trừ Allah, các ngươi chỉ cầu xin Ngài cứu giúp. Nhưng khi Ngài cứu các ngươi thoát nạn, giúp các ngươi được an toàn khỏi điều các ngươi sợ hãi, các ngươi vào bờ thì liền quay lưng với Ngài, các ngươi trở lại với những bục tượng của các ngươi. Quả thật, con người thường phủ nhận ân huệ của Allah.
Kapag may sumaling sa inyo, O mga tagapagtambal, na isang pagsubok na kinasusuklaman sa dagat hanggang sa natakot kayo sa kapahamakan ay nalingid sa hinagap ninyo ang dati ninyong dinadalanginan bukod pa kay Allāh. Walang kayong naalaala kundi si Allāh kaya nagpapasaklolo kayo sa Kanya ngunit nang sumaklolo Siya sa inyo, nagligtas Siya sa inyo mula sa pinangangambahan ninyo, at napunta kayo sa kalupaan ay umaayaw naman kayo sa paniniwala sa kaisahan Niya at sa pagdalangin sa Kanya lamang at nanunumbalik kayo sa mga anito ninyo. Laging ang tao ay mapagkaila sa mga biyaya ni Allāh.
E se vi affligge, o idolatri, una disgrazia o un male nel mare, fino a temere di venire distrutti, scompaiono dai vostri pensieri coloro che adoravate all'infuori di Allāh, e non menzionate altri che Allāh, implorandolo; e non appena Egli vi esaudisce e vi salva da ciò che temevate, e tornate salvi a riva, eccovi avversi alla Sua Unicità e all'invocazione di Lui solo, e tornate ai vostri idoli. L'uomo è ingrato nei confronti delle grazie di Allāh.
Kaya natiwasay ba kayo, O mga tagapagtambal, nang nagligtas sa inyo si Allāh papunta sa katihan na baka gumawa Siya ritong gumuguho sa inyo? O natitiwasay ba kayo na baka magpababa Siya sa inyo ng mga bato mula sa langit, na magpapaulan sa inyo ng tulad ng ginawa Niya sa mga kababayan ni Lot, pagkatapos hindi kayo nakatatagpo ng isang tagapangalagang mangangalaga sa inyo ni ng isang tagapag-adyang magtatanggol sa inyo laban sa kapahamakan?
O voi idolatri, siete forse certi che, dopo avervi portato salvi alla terraferma, non vi colpisca con un sisma; o siete forse certi che non faccia piovere pietre dal cielo, come fece con il popolo di Lūţ?! Dopodiché non troverete un protettore che vi protegga, o un sostenitore che vi salvi dalla punizione.
Há các ngươi cảm thấy an toàn - hỡi những người thờ đa thần - khi Allah cho đất nuốt mất các ngươi ư? Hoặc phải chăng các ngươi cảm thấy an toàn khi Ngài cho cơn mưa đá rơi xuống các ngươi giống như Ngài đã làm với cộng đồng của Lut rồi các ngươi sẽ không tìm thấy được vị cứu tinh nào giúp đỡ các ngươi tránh khỏi sự hủy diệt tàn khốc hay sao?.
So do you feel secure - O idolaters - when Allah has delivered you safely to land that He will not make it collapse with you? Or do you feel secure that He will not make stones rain down on you as He did with the people of Lot, then you will not find any protector to protect you nor any helper to save you from being destroyed?
Ô polythéistes, vous croyez-vous à l’abri qu’Allah fasse s’écrouler la terre ferme sous vos pieds après vous y avoir donné refuge ou qu’il fasse descendre du Ciel une averse de pierres semblable à celle qu’Il a fait descendre sur le peuple de Loth? S’Il décidait cela, vous ne trouveriez personne pour vous protéger et vous épargner cet anéantissement.
-Ey müşrikler!- Sizi kara tarafına doğru kurtardığında (sizi karaya çıkardığında) sizi yerin dibine batırmayacağından yahut gökten Lût kavmine yaptığı gibi başlarınızın üzerine taş yağdırmasından emin misiniz? Sonra sizi bu felakette helak olmaktan koruyacak bir koruyucu ve de yardım edecek bir yardımcı da bulamazsınız.
Entonces, ¿idólatras, se sienten seguros cuando Al-lah los ha llevado a la tierra de manera segura siendo que Él la puede hacer temblar? ¿O se sienten seguros de que Él no hará que caigan piedras sobre ustedes como lo hizo con la gente de Lot, y que no encontrarán ningún lugar para protegerse ni nadie que pueda salvarlos de ser destruidos?
Jeste li sigurni da Allah neće uzdrmati zemlju pod vašim nogama, pa da propadnete u nju?! Ili, jeste li sigurni da Svemogući Allah neće izliti kišu kamenja na vas, koja bi vas raskomadala kao što je uradio sa Lutovim narodom?! Vi ne biste našli nikog da vas spasi i zaštiti od kazne.
Maka, apakah kalian -wahai orang-orang musyrik- merasa aman ketika Allah menyelamatkan kalian ke daratan bahwa Dia tidak membenamkan daratan tersebut bersama kalian?! Atau apakah kalian merasa aman bahwa Dia tidak menurunkan bebatuan dari langit untuk menimpa kalian seperti yang Dia lakukan terhadap kaum Lut, padahal kalian sama sekali tidak akan mendapatkan seorang penjaga dan pelindung pun yang bisa menjaga kalian dari azab dan kebinasaan tersebut?!
Does not the Punishment of Allah come on Land too
Allah says, do you think that by emerging onto dry land you will be safe from His vengeance and punishment, that a side of the land will not swallow you up or He will not send against you a Hasib - which is a kind of rain that carries stones This was the view of Mujahid and others. As Allah says:
إِنَّآ أَرْسَلْنَا عَلَيْهِمْ حَـصِباً إِلاَّ آلَ لُوطٍ نَّجَّيْنَـهُم بِسَحَرٍ نِّعْمَةً مِّنْ عِندِنَا
(Verily, We sent against them, except the family of Lut, them We saved in the last hour of the night, As a favor from Us.) (54:34-35) Elsewhere, Allah says:
وَأَمْطَرْنَا عَلَيْهَا حِجَارَةً مِّن سِجِّيلٍ مَّنْضُودٍ
(and We rained on them stones of Sijjil, in a well-arranged manner one after another)
أَءَمِنتُمْ مَّن فِى السَّمَآءِ أَن يَخْسِفَ بِكُمُ الاٌّرْضَ فَإِذَا هِىَ تَمُورُ - أَمْ أَمِنتُمْ مِّن فِى السَّمَآءِ أَن يُرْسِلَ عَلَيْكُمْ حَـصِباً فَسَتَعْلَمُونَ كَيْفَ نَذِيرِ
(Do you feel secure that He, Who is over the heaven (Allah), will not cause the earth to sink with you, and then it should quake Or do you feel secure that He, Who is over the heaven (Allah), will not send against you a Hasib Then you shall know how (terrible) has been My warning) (67: 16-17)
ثُمَّ لاَ تَجِدُواْ لَكُمْ وَكِيلاً
(Then, you shall find no guardian.) no helper to turn the punishment away from you and save you.
Or do you feel secure that Allah will not return you to sea a second time, then send a strong wind upon you, drowning you due to your being ungrateful for Allah’s blessings after He saved you the first time, then you will not find any claimant against Him for what He did to you and to defend you?
Atau apakah kalian merasa aman bahwa Allah tidak akan mengembalikan kalian ke lautan sekali lagi, lalu Dia mengirimkan angin topan kepada kalian, lalu Dia menenggelamkan kalian lantaran kafirnya kalian terhadap nikmat Allah tatkala menyelamatkan kalian pertama kali?! Kemudian kalian tidak akan mendapatkan seorang penolong pun yang bisa menuntut apa yang Kami lakukan atas kalian.
¿O acaso se sienten a salvo de que Al-lah no los devolverá al mar por segunda vez y luego les enviará un fuerte viento, ahogándolos por su falta de gratitud por las bendiciones de Al-lah después de que Él los salvó la primera vez? Si así lo hiciera, no encontrarían a nadie que Le reclamara para defenderlos.
Pensez-vous impossible qu’Allah vous ramène de nouveau en haute mer et qu’Il fasse se lever un vent terrible qui vous noie en guise de punition pour l’ingratitude dont vous avez fait preuve lorsqu’Allah vous sauva la première fois? Dès lors, vous ne pourrez trouver quelqu’un qui s’opposera à Nous et vous prêtera secours.
Yoksa sizi tekrar denize döndürüp de üzerinize kasırgalar göndermeyeceğinden ve böylece sizi, önceden felaketten kurtarmasından sonra Allah'ın nimetine karşı nankörlük etmeniz sebebiyle sizi suda boğmayacağından emin misiniz? Sonra da bize karşı, sizin öcünüzü alacak bir yardımcı da bulamazsınız.
Perhaps He will send You back to the Sea
Allah says,
أَمْ أَمِنتُمْ
(Or do you feel secure), `you who turn away from Us after acknowledging Our Oneness at sea once you are back upon dry land,'
أَن يُعِيدَكُمْ
(that He will not send you back) to sea a second time
فَيُرْسِلَ عَلَيْكُمْ قَاصِفًا مِّنَ الرِّيحِ
(and send against you a Qasif) which will destroy your masts and sink your vessels. Ibn `Abbas and others said, "Al-Qasif is the wind of the sea which destroys vessels and sinks them."
فَيُغْرِقَكُم بِمَا كَفَرْتُمْ
(and drown you because of your disbelief) means because of your rejection and turning away from Allah.
ثُمَّ لاَ تَجِدُواْ لَكُمْ عَلَيْنَا بِهِ تَبِيعًا
(Then you will not find any avenger therein against Us.) Ibn `Abbas said that this means a helper. Mujahid said, "A helper who will avenge you," i.e., take revenge on your behalf. Qatadah said it means, "We are not afraid that anyone will pursue Us with anything of that nature (i.e., vengeance)."
O robovi, imate li kakvu garanciju da vas Silni Allah neće vratiti na more pa na vas poslati strašni vjetar koji će polomiti vaše čamce i potopiti vaše lađe, jer ste nezahvalni Allahu? Nakon što stradate, Allahu nećete moći ništa prigovoriti niti se žaliti.
Despite man’s insolence, God does not seize upon him immediately. Rather He afflicts him with some natural calamity by way of warning. Man is awakened by this but is so heedless that, as soon as he is relieved of his distress, this feeling of wakening soon vanishes into thin air. He remains blissfully unaware of the fact that he is as much in God’s grip as he was earlier. His coming home safely after the sea voyage does not rule out the possibility of suffering the same calamity again. Furthermore, the dangers and insecurity on land are no less than at sea. Tempests at sea are like earthquakes on land. There is no place where he can take refuge from God’s chastisement.
Hoặc các ngươi cảm thấy an toàn chẳng khi Allah đưa các ngươi trở lại biển cả một lần nữa rồi gởi đến một trận cuồng phong để nhấn chìm các ngươi do sự vong ân của các ngươi về ân huệ của Ngài khi Ngài đã cứu các ngươi lần đầu; rồi các ngươi không tìm thấy bất cứ vị cứu tinh nào có thể giúp được các ngươi?!
O natiwasay ba kayo na baka magpanumbalik sa inyo si Allāh sa dagat sa ibang pagkakataon, pagkatapos magpapadala Siya sa inyo ng isang hanging matindi para lumunod Siya sa inyo dahilan sa kawalang-pagkilala ninyo sa biyaya Niya yayamang nagligtas Siya sa inyo noong una? Pagkatapos hindi kayo nakatatagpo para sa inyo ng isang tagapagpanagot na magpapanagot sa Kanya dahil sa ginawa Niya sa inyo, bilang pag-aadya para sa inyo.
Oppure siete forse certi che Allāh non vi riconduca in mare, e poi invii su di voi un forte vento, che vi farà annegare a causa della vostra ingratitudine nei confronti delle grazie di Allāh, mentre in precedenza vi salvò?! Dopodiché non troverete qualcuno che ci chieda cosa ne avremo fatto di voi, vendicandovi.
Talaga ngang nagparangal Kami sa mga supling ni Adan dahil sa [pagkakaroon ng] isip, pagpapatirapa sa mga Anghel sa ama nila, at iba pa. Pinagsilbi Namin para sa kanila ang nagdadala sa kanila sa katihan na mga hayop at mga sasakyan at ang nagdadala sa kanila sa karagatan na mga daong. Tumustos Kami sa kanila mula sa mga kaaya-aya sa mga pagkain, mga inumin, mga mapangangasawa, at iba pa. Nagtangi Kami sa kanila higit sa marami sa mga nilikha Namin ayon sa pagtatanging dakila. Kaya kailangan sa kanila na magpasalamat sa mga biyaya ni Allāh sa kanila.
"Dan sesungguhnya telah Kami muliakan anak-anak Adam, Kami angkut mereka di daratan dan di lautan, Kami beri mereka rizki dari yang baik-baik, dan Kami lebihkan mereka dengan ke-lebihan yang sempurna atas kebanyakan makhluk yang telah Kami ciptakan." (Al-Isra`: 70).
(70) Ini adalah salah satu kemurahan dan kebaikan Allah yang tidak terukur kadarnya kepada mereka, yang mana Dia me-muliakan Bani Adam dengan semua bentuk kemuliaan. Allah me-muliakan mereka dengan ilmu dan akal. Allah mengutus para rasul, menurunkan kitab-kitab, menjadikan wali dan orang pilihan(Nya) dari mereka, serta mencurahkan nikmat-nikmat lahir maupun bathin yang lain bagi mereka. ﴾ وَحَمَلۡنَٰهُمۡ فِي ٱلۡبَرِّ ﴿ "Dan kami angkut mereka di da-ratan," di atas tunggangan seperti unta, baghal, keledai dan kenda-raan-kendaraan darat, ﴾ وَٱلۡبَحۡرِ ﴿ "dan di lautan," dengan kapal-kapal dan perahu-perahu.
﴾ وَرَزَقۡنَٰهُم مِّنَ ٱلطَّيِّبَٰتِ ﴿ "Kami beri mereka rizki dari yang baik-baik," dalam bentuk makanan, minuman, pakaian dan pasangan. Maka, tidak ada dari kebaikan yang berhubungan erat dengan kebutuhan mereka melainkan pasti Allah telah memuliakan mereka dengan-nya dan memudahkannya bagi mereka dengan semudah-mudahnya.
﴾ وَفَضَّلۡنَٰهُمۡ عَلَىٰ كَثِيرٖ مِّمَّنۡ خَلَقۡنَا تَفۡضِيلٗا ﴿ "Dan Kami lebihkan mereka de-ngan kelebihan yang sempurna atas kebanyakan makhluk yang telah Kami ciptakan," dengan keistimewaan khusus bagi mereka berupa jalan hidup yang baik dan mengutamakan mereka dengan aneka keutama-an yang tidak dimiliki makhluk lain dari jenis-jenis makhluk (yang ada). Apakah mereka tidak mau bersyukur kepada Dzat yang telah melimpahkan nikmatNya dan menepis bahaya? Jangan sampai nikmat-nikmat itu menghalangi mereka dari Dzat yang memberi nikmat itu sendiri, sehingga mereka sibuk dengan kenikmatan itu dari beribadah kepadaNya, bahkan tidak menutup kemungkinan menggunakannya dalam bermaksiat kepadaNya.
Onorammo i Figli di Ǣdem con la ragione e la prostrazione degli angeli dinanzi al loro padre, e altro; e asservimmo loro gli animali e i mezzi che li trasportano in terra, e i mezzi che li trasportano in mare, come le navi; e concedemmo loro buon sostentamento, cibo e bevande, e mogli e altro, e li preferimmo a molte creature concedendo loro alto rango: Che siano grati per le grazie di Allāh nei loro confronti.
The Honor and noble Nature of Man
Allah tells us how He has honored the sons of Adam and made them noble by creating them in the best and most perfect of forms, as He says:
لَقَدْ خَلَقْنَا الإِنسَـنَ فِى أَحْسَنِ تَقْوِيمٍ
(Verily, We created man in the best stature (mould).) (95:4) He walks upright on his two feet and eats with his hand, whilet other living creatures walk on four feet and eat with their mouths, and He has given him hearing, sight and a heart with which to understand all of that, to benefit from it, and distinguish between things to know which are good for him and which are harmful, in both worldly and religious terms.
وَحَمَلْنَـهُمْ فِى الْبَرِّ
(and We have carried them on land) means, on animals such as cattle, horses and mules, and also on the sea in ships and boats, great and small.
وَرَزَقْنَاهُمْ مِّنَ الطَّيِّبَاتِ
(and have provided them with At-Tayyibat,) meaning agricultural produce, fruits, meat, and milk with all kinds of delicious and desirable flavors and colors and beautiful appearance, and fine clothes of all kinds of shapes colors and sizes, which they make for themselves or are brought to them by others from other regions and areas.
وَفَضَّلْنَـهُمْ عَلَى كَثِيرٍ مِّمَّنْ خَلَقْنَا تَفْضِيلاً
(and have preferred them above many of those whom We have created with a marked preferment. ) means, over all living beings and other kinds of creation. This Ayah indicates that human are also preferred over the angels.
Quả thật, TA (Allah) đã ưu ái cho con cháu của Adam (nhân loại) với nguồn trí tuệ và đã làm vinh danh cho họ khi TA bắt các Thiên Thần phủ phục trước người cha của họ (Adam), TA đã chế ngự biển cả chuyên chở họ trên những phương tiện di chuyển, TA đã ban bổng lộc tốt lành và thanh sạch cho họ và TA đã làm cho họ vượt trội và phúc lành hơn các tạo vật khác. Bởi thế, họ phải biết ơn ân huệ của Allah đã ban tặng cho họ.
Commentary
Why are the children of 'Adam (علیہ السلام) superior?
The last of the verses cited above mentions the superiority of the children of 'Adam over most of the Divine creation. Here, we have to consider two things: (1) What are the attributes and reasons of this superiority? (2) What is the sense of the statement in the verse: 'made them much superior to many of those We created'?
(1) The first question can be answered in detail by saying that Allah Ta` ala has blessed the children of 'Adam with such multi-dimensional attributes as are not found in many of those He has created. The beauty of form and features, the balance of body, the balance of temperament and the balance of height and built are good examples. These attributes bestowed on human beings are not found in other living forms in that balanced measure. In addition to that, they have been endowed with distinct reason and intelligence through which they get things done up and down in the universe of their experience. Allah Ta’ ala has given them the built-in capability to compound and manufacture, from out of what has been Divinely created, materials and things which serve them in living, moving, eating and wearing in all sorts of ways.
No less is their gift of communication, speech, comprehension, under-standing and explanation. This remains unmatched by other living forms. Using signs and symbols to communicate what lies in one's heart and telling others what one thinks and feels through letters and writings are all manifestations of the signal human distinction. Some scholars have said that eating with the fingers of the hand is also a particular human attribute. Other than man, all animals eat with their mouth. The practice of compounding edibles with different things in order to make these delicious and beneficial is the way of human beings alone. Animals eat things that are single and simple. Some would eat raw meat, others would go by grass or some fruit. However, they all eat simples. It is man alone who prepares food through compounding all sorts of solids, liquids, spices and herbs (which has, in our day, assumed the status of the highly publicized art of cuisine). Then, there is the most pronounced superiority of reason and intelligence through which human beings are supposed to recognize their Creator and Master, find out what He likes and dislikes and do what He likes and avoid what He dislikes. Thus, in terms of reason and intelligence, the created have three kinds. Common animals have desires but no reason and intelligence (as we understand it). The angels have reason and intelligence, but do not have desires. Human beings have both. They have reason and intelligence as well as desires. This is the reason why, when he suppresses his desires through reason and intelligence and succeeds in saving himself from indulging in things disliked by Allah Ta’ ala, he reaches a station which is even higher than that of many angels.
(2) We can now turn to the sense of the statement that the children of 'Adam were made much superior than many of those Allah created. As for the superiority of the children of 'Adam over all created forms in the world, higher and lower, and all animals, it cannot be disputed by any-one. Similarly, the Jinn are like human beings in terms of reason and intelligence. That human beings are superior to them as well is accepted by all. What remains now is the case of angels. Who is superior, man or angel? What can be authentically said about it is that common righteous believers among human beings, such as the men of Allah, are superior to angels in general. But, special angels, such as Jibra'il and Mika'il and others, are superior to the common righteous believers while special believers, such as the blessed prophets (علیہم السلام) ، are superior even to special angels. As far as disbelievers and sinners among human beings are concerned, they just cannot be compared with angels. In fact, they are not even superior to animals in terms of the real purpose of life, that of seeking success through righteousness. About them, the Holy Qur'an has already given its verdict: أُولَـٰئِكَ كَالْأَنْعَامِ بَلْ هُمْ أَضَلُّ (They are like cattle. Rather,
they are much more misled - 7:179) (Tafsir Mazhari). Allah knows best.
He honrado a los hijos de Adán con el intelecto, haciendo que los ángeles hicieran una reverencia ante su padre, y sometí para ellos a los animales y los vehículos que los transportan sobre la tierra, y los barcos que los transportan por el mar. Además, les proporcioné buena comida, bebida, cónyuges y otras cosas, y les concedí mucha virtud sobre gran parte de Mi creación. Deberían estar agradecidos por los favores que Al-lah les concedió.
Of all the creatures in the world, man has been given special superiority. When the moon and the stars have not been endowed with consciousness, why has man been given consciousness and will power? Man exploits everything on this earth—trees, mineral ores, animals—but has the power to prevent any other creature from exploiting him. The animals have to rely upon their teeth, horns and hooves to do things with, but man makes tools and machines to achieve his ends. The only possible thing for a river to do is flow downwards, following the slope of the land over which it passes, while man can climb to any height, having the power to travel up or down, in any direction he wishes. Man has been provided for on a large scale in this world. The tree leaves convert solar energy into chemical energy in order to prepare food for man. Cows eat grass in order that they may return it in the form of milk. The honeybee is engaged in hectic activities day in and day out, sucking the nectar of the flowers from all around it to transform it into precious honey for man, etc. All these gifts of God to man demand that he should become His grateful servant. But he shows little if any gratitude to his Maker.
Gerçekten biz, Âdemoğullarına akıl nimetini vererek, melekleri babaları Âdem'e secde ettirerek ve başka üstünlükler bahşederek şerefli ve değerli kıldık. Onları karada taşıyacak binekler ve hayvanlar, denizde de gemileri emirlerine verdik. Onları temiz yiyecek, içecek, karşı cinsleriyle evlenmek ve benzeri nimetlerle rızıklandırdık. Allah'ın onlara verdiği nimetlerine şükretmeleri için onları (diğer) yarattıklarımızın birçoğundan tam manasıyla üstün kıldık.
And I have honoured the children of Adam through intellect, making the angels prostrate to their father, and I subjugated for them the animals and vehicles that carry them on land, and the ships that carry them by sea. And I provided them with good food, drink, spouses and other things, and I granted them much virtue over much of My creation. They must be grateful therefore for Allah’s favours on them.
Sveznajući Allah je odlikovao ljude nad ostalim stvorenjima tako što im je dao razum, i što je zatražio da meleki učine sedždu Ademu, i što im je dao da se koriste svime što postoji: raznim prevoznim sredstvima na kopnu i na moru, zatim ih je počastio raznim vrstama hrane, pića i odjeće, i dao da sklapaju brak, i mnoge druge blagodati im darovao. Allah je čovjeku dao mnoge blagodati koje nije dao mnogim drugim stvorenjima, i čovjek na tome treba biti zahvalan.
Sungguh, Kami telah memuliakan anak keturunan Adam dengan karunia akal pikiran, bersujudnya para malaikat terhadap kakek mereka, serta kemuliaan lainnya. Kami juga telah menundukkan segala sarana yang mengangkut mereka di daratan berupa hewan tunggangan dan alat transportasi, serta menundukkan sarana yang mengangkut mereka di lautan berupa kapal-kapal, dan Kami beri mereka rezeki berupa makanan, minuman, pernikahan yang baik-baik, dan sebagainya. Kami juga melebihkan mereka di atas banyak makhluk ciptaan Kami dengan kelebihan yang besar lagi sempurna, sebab itu mereka wajib bersyukur atas nikmat-nikmat Allah ini.
Nous avons honoré les descendants d’Adam en les dotant d’une raison, en faisant que les anges se prosternent devant leur père et par d’autres privilèges encore. En effet, Nous avons mis à leur disposition des montures et des véhicules qui les transportent sur la terre ferme ainsi que des vaisseaux qui les transportent à la surface de l’eau. Nous leur avons également fait don de bonnes choses comme les nourritures, les bonnes boissons, les relations charnelles licites, etc… Nous les avons en effet, immensément favorisés au détriment de nombre de Nos créatures. Il leur incombe donc d’être reconnaissants pour les bienfaits dont’Allah les comble.
70- Andolsun ki biz Âdemoğullarını şerefli kıldık, onları karada ve denizde taşıdık, onlara hoş ve temiz rızıklardan verdik ve onları gerçekten yarattıklarımızın bir çoğundan oldukça üstün kıldık.
70. Bu da Yüce Allah’ın, değeri ölçülemeyecek kadar büyük olan lütuf ve ihsanının bir parçasıdır. Allah, Âdemoğullarını bütün yönleriyle değerli ve şerefli kılmıştır. Onlara ilim ve akıl vererek, peygamberler göndererek, kitaplar indirerek üstün bir şeref ihsan ettiği gibi içlerinden veliler ve seçkin kullar da çıkarmıştır. Onlara gizli ve açık pek çok nimetler ihsan etmiştir. Deve, katır, eşek ve diğer kara vasıtaları üzerinde “karada ve” gemi ile diğer deniz araçları üzerinde “denizde taşıdık, onlara hoş ve temiz” yiyecek, içecek, giyecek ve kendileriyle evlenilecek “rızıklar verdik.” Gerek duydukları ne kadar hoş ve temiz şeyler varsa mutlaka Allah onları kendilerine ihsan etmiş ve onu elde etmeyi onlara kolaylaştırmıştır. “ve onları gerçekten yarattıklarımızın bir çoğundan” onlara tahsis etmiş olduğu üstün meziyetlerle ve diğer yaratılmışların sahip olmadığı üstün faziletlerle “oldukça üstün kıldık.” Peki, kendilerine bunca nimetleri ihsan eden ve üzerlerinden bunca sıkıntıları açıp gideren yüce Zât’a gereği gibi şükretmeyecekler mi? İçinde bulundukları nimetler, o nimetleri ihsan edeni görmelerine engel olmasın yoksa onlarla meşgul olmalarından dolayı Rablerine ibadetten gafil kalırlar hatta o nimetleri O’na isyanlarda kullanırlar.
Ô Messager, rappelle-toi du jour où Nous convoquerons chaque peuple en appelant celui que ses membres prenaient en exemple dans le bas monde. Ceux à qui on remettra leur livre dans la main droite le liront en étant réjouis. Rien ne manquera à leur rétribution, pas même une part aussi infime que le fil traversant le noyau d’une datte.
I sjeti se Sudnjeg dana, u kojem će Allah sakupiti sve ljude, prve i potonje, pa će svaka skupina biti pozvana sa svojim vođom kojeg su slijedili. Što se tiče dobrih ljudi, njima će Gospodar dati knjigu njihovih dobrih djela u desnu ruku, i oni će je čitati radosni i veseli. Nagrada za njihova dobra djela neće im biti umanjena ni koliko jedan trun.
And remember, O Messenger, when every group will be called out by their leader whom they used to follow in life. So whoever is given his book of deeds in his right hand - they will read their books happily. And nothing will be decreased from their reward, be it as small as the thread on a date seed.
Mensajero, recuerda cuando cada grupo sea llamado por su líder a quien solían seguir en la vida. Entonces, a quien se le entregue el libro de sus obras en su mano derecha, leerán sus libros con alegría. Nada se le reducirá de su recompensa, ni algo tan pequeño como la fibra de una semilla de dátil.
Everyone will be called by his Imam on the Day of Resurrection
Allah tells us that on the Day of Resurrection, he will call each people to account by its Imam. The scholars differed as to the meaning of this (i.e. Imam. Mujahid and Qatadah said that it meant each nation would be called to account by its Prophet. Some of the Salaf said this is the greatest honor for the people of Hadith, because their leader is the Prophet . Ibn Zayd said it means they would be called to account by their Book which was revealed to their Prophet with its laws. This was also the view favored by Ibn Jarir. Ibn Abi Najih narrated that Mujahid said, "With their Books." It may be that what is meant here is what Al-`Awfi narrated from Ibn `Abbas concerning this Ayah,
يَوْمَ نَدْعُواْ كُلَّ أُنَاسٍ بِإِمَـمِهِمْ
((And remember) the Day when We shall call together all human beings with their (respective) Imam), which is that it refers to the Book (or record) of their deeds. This was also the view of Abu Al-`Aliyah, Al-Hasan and Ad-Dahhak. This view is the most correct, because Allah says:
وَكُلَّ شىْءٍ أَحْصَيْنَـهُ فِى إِمَامٍ مُّبِينٍ
(and all things We have recorded with numbers (as a record) in a Clear Book Fi Imamin Mubin) 36:12
وَوُضِعَ الْكِتَـبُ فَتَرَى الْمُجْرِمِينَ مُشْفِقِينَ مِمَّا فِيهِ
(And the Book (one's record) will be placed, and you will see the criminals, fearful of that which is (recorded) therein) 18:49
وَتَرَى كُلَّ أُمَّةٍ جَاثِيَةً كُلُّ أمَّةٍ تُدْعَى إِلَى كِتَـبِهَا الْيَوْمَ تُجْزَوْنَ مَا كُنتُمْ تَعْمَلُونَ
هَـذَا كِتَـبُنَا يَنطِقُ عَلَيْكُم بِالْحَقِّ إِنَّا كُنَّا نَسْتَنسِخُ مَا كُنتُمْ تَعْمَلُونَ
(And you will see each nation humbled to their knees, each nation will be called to its record (of deeds). This Day you shall be recompensed for what you used to do. This Our record speaks about you with truth. Verily, We were recording what you used to do.) (45:28-29) This does not contradict the fact that the Prophet will be brought forward when Allah judges between his Ummah, for he will inevitably be a witness against his Ummah over their deeds. But what is meant here by Imam is the Book of deeds. Allah says:
يَوْمَ نَدْعُواْ كُلَّ أُنَاسٍ بِإِمَـمِهِمْ فَمَنْ أُوتِىَ كِتَـبَهُ بِيَمِينِهِ فَأُوْلَـئِكَ يَقْرَءُونَ كِتَـبَهُمْ
((And remember) the Day when We shall call together all human beings with their (respective) Imam. So whosoever is given his record in his right hand, such will read their records,) means, because of their happiness and joy at what is recorded therein of good deeds - they will read it and want to read it. As Allah says:
فَأَمَّا مَنْ أُوتِىَ كِتَـبَهُ بِيَمِينِهِ فَيَقُولُ هَآؤُمُ اقْرَؤُاْ كِتَـبيَهْ
(Then as for him who will be given his record in his right hand will say: "Here! read my record!) until His saying,
وَأَمَّا مَنْ أُوتِىَ كِتَـبَهُ بِشِمَالِهِ
(But as for him who will be given his record in his left hand,) 69:19-29
وَلاَ يُظْلَمُونَ فَتِيلاً
(and they will not be dealt with unjustly in the least Fatilan.) We have already mentioned that the Fatil is the long thread in the groove of a date-pit. Al-Hafiz Abu Bakr Al-Bazzar recorded a Hadith from Abu Hurayrah according to which the Prophet said, concerning the Ayah,
يَوْمَ نَدْعُواْ كُلَّ أُنَاسٍ بِإِمَـمِهِمْ
((And remember) the Day when We shall call together all human beings with their (respective) Imam.)
«يُدْعَى أَحَدُهُمْ فَيُعْطَى كِتَابَهُ بِيَمِينِهِ، وَيُمَدُّ لَهُ فِي جِسْمِهِ، وَيَبْيَضُّ وَجْهُهُ، وَيُجْعَلُ عَلَى رَأْسِهِ تَاجٌ مِنْ لُؤْلُؤَةٍ يَتَلَأْلَأُ، فَيَنْطَلِقُ إِلَى أَصْحَابِهِ فَيَرَوْنَهُ مِنْ بَعِيدٍ، فَيَقُولُونَ: اللَّهُمَّ آتِنَا بِهَذَا، وَبَارِكْ لَنَا فِي هَذَا، فَيَأْتِيهِمْ فَيَقُولُ لَهُمْ: أَبْشِرُوا فَإِنَّ لِكُلِّ رَجُلٍ مِنْكُمْ مِثْلَ هَذَا، وَأَمَّا الْكَافِرُ فَيَسْوَدُّ وَجْهُهُ، وَيُمَدُّ لَهُ في جِسْمِهِ، وَيَرَاهُ أَصْحَابُهُ فَيَقُولُونَ: نَعُوذُ بِاللهِ مِنْ هَذَا، أَوْ مِنْ شَرِّ هَذَا اللَّهُمَّ لَا تَأْتِنَا بِهِ فَيَأْتِيهُمْ فَيَقُولُونَ: اللَّهُمَّ أَخْزِهِ. فَيَقُولُ : أَبْعَدَكُمُ اللهُ فَإِنَّ لِكُلِّ رَجُلٍ مِنْكُمْ مِثْلَ هَذَا»
(One of you will be called and will be given his Book in his right hand. He will be in a good physical state, with a white face, and there will be placed on his head a crown of shining pearls. He will go to his companions and they will see him from afar, and will say, "O Allah, let him come to us and bless us with this." Then he will come to them and will say to them, "Rejoice, for every man among you will be like this." As for the disbeliever, his face will be black and his body will be enlarged. His companions will see him from afar and will say, "We seek refuge in Allah from this, or from the evil of this, O Allah, do not let him come to us." "Then he will come to them and they will say, O Allah, humiliate him!" He will say, "May Allah cast you away, every man among you will be like this.") Then Al-Bazzar said: "This was only reported through this chain."
وَمَن كَانَ فِى هَـذِهِ أَعْمَى
(And whoever is blind in this) Ibn `Abbas, Mujahid, Qatadah and Ibn Zayd said: this means in this worldly life.
أَعْمَى
(blind) means, blind to the signs and proofs of Allah.
فَهُوَ فِى الاٌّخِرَةِ أَعْمَى
(then he will be blind in the Hereafter,) as he was blind in this world.
وَأَضَلُّ سَبِيلاً
(and most astray from the path.) most astray as he was in this world. We seek refuge with Allah from that.
71- O gün, her insan grubunu önderleri ile çağırırız. Kimin kitabı sağ eline verilirse işte onlar kitaplarını/amel defterlerini (sevinç içinde) okurlar ve onlara hurma çekirdeğinin ortasındaki ip kadar bile zulmedilmez.
72- Kim de bu dünyada kör idiyse o, âhirette de kördür ve yolunu daha da şaşırmıştır.
71. Yüce Allah, insanların kıyamet günündeki hallerini haber vermekte ve her bir insan grubunu beraberlerinde doğruya ileten hidâyetçileri ve önderleri ile çağıracağını belirtmektedir ki bunlar da peygamberler ve onların vekili durumundaki kimselerdir. Her bir ümmet, Allah’a arz edileceğinde kendilerini hidâyete davet eden rasûlleri de hazır bulunacaktır. Amelleri, peygamberlerinin kendisine davet ettiği kitaba arzedilecek, o kitaba uygun olup olmadığı tespit edilecek ve böylece insanlar iki kısma ayrılacaklar:“Kimin kitabı” dosdoğru yola ileten önderine uyduğu, onun kitabıyla hidâyet bulduğu, buna bağlı olarak da iyilikleri çoğalıp kötülükleri azaldığı için “sağ eline verilirse işte onlar kitaplarını” onda görecekleri ve kendilerini sevindirecek şeylerden ötürü sevinçli ve neş’eli bir şekilde “okurlar.” Ve işledikleri iyiliklerden herhangi birisinin mükâfatı eksik verilmemek suretiyle “onlara hurma çekirdeğinin ortasındaki ip kadar bile zulmedilmez.”
72. “Kim de bu dünyada” hakkı görmeyen, onu kabul etmeyen, ona itaatle boyun eğmeyen, aksine sapıklığa uyan bir “kör idiyise o” dünyada cennete götüren yolu izlemediği gibi “âhirette de” cennete götüren yolu göremeyecek bir “kördür ve yolunu daha da şaşırmıştır.” Çünkü amelin karşılığı, onun türünden olacaktır. Kişi ne şekilde amel ederse ona o şekilde muamele edilecektir. Bu âyet-i kerimede her bir ümmetin dinine ve kitabına çağırılacağına, gereğince amel edip etmediğine bakılacağına, onların kendisine uymakla emrolunmadıkları başka bir peygamberin şeriatinden sorumlu tutulmayacaklarına, hiçbir kimseye karşı delil ortaya konulup da ona muhalefet etmesi söz konusu olmadıkça azap edilmeyeceğine, hayır sahibi kimselere kitaplarının sağlarından verilip çok sevineceklerine, buna karşılık kötülük ehli kimselerin bunun tam aksi durumda olacaklarına, yani aşırı gam, keder ve helâke marzu kalışları dolayısıyla kendi kitaplarını okuyamayacaklarına dair delil vardır.
Ingatlah -wahai Rasul- pada hari ketika Kami menyeru setiap kelompok umat dengan pemimpin yang mereka ikuti ketika di dunia. Saat itu, barang siapa yang diberikan catatan amalnya di tangan kanannya, mereka akan membaca catatannya dengan gembira, tidak dikurangi sedikit pun dari pahala mereka walaupun kecilnya pahala tersebut laksana selaput putih yang membungkus biji kurma.
-Ey Resul!- Her insan topluluğunu dünyada kendilerine uymuş oldukları önderleriyle birlikte çağıracağımız o günü hatırla. Kimlerin amel defteri sağından verilirse; işte onlar kitaplarını sevinerek okurlar. Ecri küçük olması bakımından hurma çekirdeğinin üzerindeki iplikçik kadar bile küçük olsa onların ecirlerinden hiçbir şey eksiltilmez.
Và Ngươi hãy nhớ lại - hỡi Thiên Sứ Muhammad - Ngày mà TA (Allah) hiệu lệnh tập trung tất cả mỗi nhóm cùng với vị lãnh đạo của y mà từng nhóm đã đi theo. Những ai được đưa cho quyển sổ ghi chép các việc làm của y từ phía tay phải thì họ sẽ đọc quyển sổ của họ một cách vui mừng, họ sẽ không bị cắt xén bất cứ thứ gì từ phần thưởng của họ cho dù chỉ nhỏ bằng lỗ kim may.
"(Ingatlah) suatu hari (yang di hari itu) Kami panggil tiap umat dengan pemimpinnya; maka barangsiapa yang diberikan Kitab amalannya di tangan kanannya, maka mereka ini akan membaca kitabnya itu, dan mereka tidak dianiaya sedikit pun. Dan barang-siapa yang buta (hatinya) di dunia ini, niscaya di akhirat (nanti) dia akan lebih buta dan lebih tersesat dari jalan (yang benar)." (Al-Isra`: 71-72).
(71) Allah تعالى mengabarkan tentang keadaan para makhluk pada Hari Kiamat. Allah juga mengabarkan bahwa Dia akan me-manggil setiap umat bersama dengan imam dan pemberi petunjuk mereka, yaitu para rasul dan penerus-penerusnya. Kemudian setiap umat maju, dan rasul yang pernah menyeru mereka pun menghadi-rinya. Amalan mereka dibandingkan dengan kitab yang pernah diserukan oleh rasul, apakah sesuai atau tidak?
Dengan ini, terbagilah manusia menjadi dua kelompok, ﴾ فَمَنۡ أُوتِيَ كِتَٰبَهُۥ بِيَمِينِهِۦ ﴿ "maka barangsiapa yang diberikan Kitab amalannya di tangan kanannya," karena sebelumnya mereka mengikuti imamnya yang menunjukkan kepada jalan yang lurus, mengambil petunjuk dari Kitabullah, maka kebaikannya menjadi banyak dan keburukan-nya menyusut, ﴾ فَأُوْلَٰٓئِكَ يَقۡرَءُونَ كِتَٰبَهُمۡ ﴿ "maka mereka ini akan membaca kitabnya itu," dengan bacaan yang menggembirakan dan menyenang-kan atas sesuatu yang mereka lihat di dalamnya dari sesuatu yang membuat mereka bahagia dan senang, ﴾ وَلَا يُظۡلَمُونَ فَتِيلٗا ﴿ "dan mereka tidak dianiaya sedikit pun," dari setiap kebaikan yang telah mereka lakukan.
(72) ﴾ وَمَن كَانَ فِي هَٰذِهِۦٓ ﴿ "Dan barangsiapa yang di sini," yakni di dunia ini ﴾ أَعۡمَىٰ ﴿ "buta" dari kebenaran, maka dia tidak menerima dan tidak tunduk kepadanya, justru dia mengikuti kesesatan ﴾ فَهُوَ فِي ٱلۡأٓخِرَةِ أَعۡمَىٰ ﴿ "niscaya di akhirat (nanti) dia akan lebih buta (pula)" (tidak melihat) jalur menuju surga, sebagaimana tatkala di dunia dia tidak menapakinya ﴾ وَأَضَلُّ سَبِيلٗا ﴿ "dan lebih tersesat dari jalan (yang benar). Karena balasan itu disebabkan oleh jenis amal perbuatan itu ter-sendiri, dan sebagaimana kamu memberi balasan, maka kamu diberi balasan pula.
Dalam ayat ini, terdapat dalil bahwasanya setiap umat itu akan diseru kepada agama dan kitabnya. Apakah dilaksanakan atau-kah tidak? Mereka tidak akan diazab dengan syariat nabi lain yang tidak diperintahkan untuk mengikutinya. Allah tidak akan meng-azab seseorang kecuali setelah hujjah tegak atasnya, kemudian dia menyelisihinya. Orang-orang yang suka berbuat kebaikan akan diberikan kitab mereka dengan tangan kanannya. Mereka akan mendapatkan kebahagiaan yang sangat besar. Sedangkan orang-orang yang suka berbuat kejelekan, akan mendapatkan kebalikan-nya. Mereka tidak mampu membaca kitab mereka disebabkan dah-syatnya kegelisahan dan ketakutan yang mereka rasakan.
E rammenta – o Messaggero – di quando chiameremo, per ogni gruppo, la sua guida, colui che seguivano in vita. Colui a cui verrà dato il libro delle proprie azioni nella destra, leggeranno il loro libro con gioia, e non sarà fatto mancare nulla alla loro ricompensa, anche fosse piccolo quanto il filamento del nocciolo del dattero
Banggitin mo, O Sugo, ang araw na mananawagan Kami sa bawat pangkat sa pamamagitan ng pinuno nito, na tinutularan nito noon sa Mundo. Kaya ang mga bibigyan ng talaan nila sa kanang kamay nila, ang mga iyon ay magbabasa ng mga talaan nila habang mga pinagagalak at hindi sila kukulangan ng anuman mula sa mga pabuya sa kanila, kahit pa man umabot ito sa kaliitan nito sa sukat ng hiblang nasa bitak ng buto ng datiles.
Commentary
The word: اِمَام (Imam) in the first sentence of verse يَوْمَ نَدْعُو كُلَّ أُنَاسٍ بِإِمَامِهِمْ translated as ' (Think of) the Day We will call every people with their book of deeds' appears here in the sense of 'book' as in Surah Ya Sin: وَكُلَّ شَيْءٍ أَحْصَيْنَاهُ فِي إِمَامٍ مُّبِينٍ (and We have enumerated everything in a clear book - 36:12). Here, إِمَامٍ مُّبِينٍ means a clear book. Then, 'kitab' is called 'imam' for the reason that, in the event of some error or difference, one turns to the book very much like turning to a religious leader who is followed. (Qurtubi)
And it also appears from a Hadith of Tirmidhi as narrated by Sayyidna Abu Hurairah ؓ (Tirmidhi calls it Hasan Gharib) that, 'imam' in this verse means 'kitab.' The words of the Hadith are given below:
يَوْمَ نَدْعُو كُلَّ أُنَاسٍ بِإِمَامِهِمْ قال یُدعٰی اَحَدُھُم فَیُعطٰی کِتَابُہ بِیَمَینِہٖ
Explaining the verse يَوْمَ نَدْعُو كُلَّ أُنَاسٍ بِإِمَامِهِمْ (71), the Holy Prophet ﷺ himself said: One of them will be called and his book of deeds will be given in his right hand. (From a lengthy Hadith)
It also stands established from this Hadith that 'imam' has been used here in the sense of 'book', and that 'kitab' signifies the 'book of deeds.' (Maulana Ashraf Thanavi (رح) has, therefore, translated 'imam' as the 'book of deeds' )
Also reported from some commentators, including Sayyidna ` Ali al-Murtada ؓ and Mujahid, is the meaning of 'imam' as religious leader. It means that everyone is to be called as the follower of a certain leader - whether they be blessed prophets or their deputies, the Shaykhs and the ` Ulama', or leaders who have been inviting people to error and sin. (Qurtubi)
Given this meaning, the sense of the verse would be that everyone will be called by the name of his or her leader and all those so called will be assembled at one place. For example, there will be the followers of Sayyidna Ibrahim (علیہ السلام) ، the followers of Sayyidna Musa and Sayyidna ` Isa (علیہم السلام) to and the followers of Sayyidna Muhammad al-Mustafa ﷺ . Then, possibly the names of those will also be called out who are their direct instructors or leaders (such as ` Ulama' and religious guides).
The Book of Deeds
As it appears from several verses of the Holy Qur'an, only disbelievers will be given the book of deeds in the left hand. This is as it is said in the verse:إِنَّهُ كَانَ لَا يُؤْمِنُ بِاللَّـهِ الْعَظِيمِ (Indeed, he was not used to believing in Allah, the Great - al-Haqqah, 69:33) and also in another verse: إِنَّهُ ظَنَّ أَن لَّن يَحُورَ(Indeed, he surmised that he would never return - a1-Inshigaq, 84:14). In the first verse quoted above, faith has been negated explicitly while the second carries a denial of the Hereafter - which too is disbelief after all. This comparative look tells us that those who shall get their book of deeds in the right hand will be the people of faith, pious or sinner. The believer will read his or her book of deeds in delight. In fact, the happy believer will have others read it too. This happiness will be because of having one's 'Iman (faith) intact and because of deliverance from eternal punishment - though, punishment may also come for some deeds.
How the book of deeds will be given in the right or the left hand is something not mentioned in the Holy Qur’ an. But, the expression: تَطَاٰیُرُالکُتُبِ - (causing the books fly) has appeared in some Ahadith (reported by Ahmad on the authority of Sayyidah ` A'ishah ؓ ' ascending to the Holy Prophet ﷺ . And in some narrations of Hadith, it appears that all books of deeds will be there at one place under the ` Arsh (Throne). Then a wind will blow and cause these to fly and reach the hands of people in a manner that some will get it in their right hand and some others in the left. (Reported by al-` Uqaili on the authority of Sayyidna Anas ؓ ascending to the Holy Prophet ﷺ) (Bayan al-Qur'an from Ruh al-Ma’ ani)
Ai ở trên thế gian với trái tim mù lòa không chịu đón nhận chân lý và luôn quay lưng với nó thì vào Ngày Phục Sinh y sẽ còn mù lòa hơn thế, y sẽ lạc khỏi con đường dẫn đến Thiên Đàng; và sự thưởng phạt tương ứng với từng việc làm.
Ang sinumang sa buhay na ito sa Mundo ay bulag ang puso sa pagtanggap sa katotohanan at pagpapasakop dito, siya sa Araw ng Pagbangon ay higit na matindi sa pagkabulag kaya hindi siya napapatnubayan para sa daan ng Paraiso, at higit na ligaw sa daan palayo sa kapatnubayan. Ang ganti ay kabilang sa uri ng gawain.
Chiunque, in questa vita, possieda un cuore cieco dinanzi alla verità e che non si sottomette ad essa, costui, nel Giorno del Giudizio, sarà ancora più cieco, e non troverà la Via del Paradiso, e avrà perduto la Via che porta alla buona guida, perché sarà giudicato secondo ciò che ha compiuto.
And whoever’s heart is blind to accepting and submitting to the truth in this worldly life will be more blind on the Day of Judgment, not finding guidance to the path of paradise, and will be more astray from guidance. And the reward will be equal to the deed.
Barang siapa yang buta hatinya dari menerima kebenaran dan tunduk kepadanya di kehidupan dunia ini maka di hari Kiamat kelak dia akan lebih buta lagi, tidak akan mendapatkan jalan surga, dan tersesat dari jalan hidayah. Sungguh, balasan suatu amalan setimpal dan sejenis dengan amalannya.
Ko na dunjaluku bude slijep za dokaze i znakove Allahove jednoće i moći, pa ne bude vjerovao u ono što je donio Resulullah, sallallahu alejhi ve sellem – na Sudnjem danu neće biti u stanju vidjeti put do Dženneta, upravo zato što je bio daleko od Pravog puta. Kazna se podudara s onim zbog čega je zaslužena.
Hakkı reddedip, boyun eğmeyen kimsenin kalbi bu dünyada kördür. Ahirette ise bu körlük daha büyük olacaktır. Bu kimse cennetin yolunu bulamaz ve hidayet yolunu da şaşırmıştır. Yapılan her amele kendi türünden karşılık verilecektir.
Celui en revanche dont le cœur était aveugle dans le bas monde parce qu’il refusait d’accepter la vérité et de s’y soumettre, sa cécité sera plus prononcée encore le Jour de la Résurrection puisqu’il ne pourra trouver son chemin vers le Paradis et il sera de ce fait encore plus égaré qu’il ne l’était dans le bas monde. En effet, la rétribution est de même nature que l’œuvre rétribuée.
In this world all human groups have their leaders. Similarly, in the Hereafter all groups will be rated along with their respective leaders—good people with their good leaders and evil people with their evil leaders. Subsequently, everyone will be given a full record of his deeds in the world he left behind. The record of good people will be placed in their right hands while the record of bad people will be placed in their left hands. This will serve as a tangible sign that the first group is God’s favoured group and the second is the disfavoured group. The division between bad and good in the Hereafter will be on the basis of who lead his life in this world like a deaf and blind man and who lead his life in this world like one possessed of sight. Since God does not converse with man directly in this world, His messages have to be learned through the silent signs of this universe and through the words of God’s messengers. Those who apprehend this indirect communication of the divine message will be regarded as possessing sight in this world. And those who do not understand this ‘indirect language’ and wait for the day when God Himself will appear and speak, are the ones who are blind in the eyes of God. Ultimately, the direct words of God will be of no avail to them. They will remain as far from the reality of truth at that time as they are today.
Pero quien haya estado ciego para aceptar y someterse a la verdad en esta vida, será aun más ciego en el Día del Juicio, al no encontrar una guía para el camino del Paraíso, y estará más alejado de la guía. La recompensa será equivalente a las obras.
Nevjernici su nastojali da te odvrate, Poslaniče, od slavnog Kur’ana, knjige koja ti se objavljuje, kako bi ti izmislio na Allaha ono što On nije objavio. Da si ih poslušao učinivši ono što su tražili, oni bi te smatrali iskrenim i dragim prijateljem.
Sungguh, orang-orang musyrik itu hampir saja memalingkan dirimu dari apa yang telah Kami wahyukan kepadamu berupa ayat-ayat Al-Qur`ān -wahai Rasul-, agar engkau mengada-adakan hal lain terhadap Kami yang sesuai dengan hawa nafsu mereka. Apabila engkau melakukan apa yang mereka inginkan, niscaya mereka akan menjadikan dirimu sebagai sahabat setia mereka.
-Ey Resul!- Müşrikler, sana vahyettiğimiz Kur'an'dan başka hevâlarına uyan bir şeyi yalan yere bize isnat etmen için neredeyse seni, vahyettiğimizden saptıracaklardı. İşte o zaman seni candan dost kabul edeceklerdi.
Mensajero, los idólatras estaban a punto de alejarte del Corán que te revelé, para que inventes algo más en mi nombre que se ajuste a sus deseos. Si hubieras hecho lo que ellos deseaban, te habrían elegido como su aliado.
Ô Messager, les polythéistes ont été sur le point de te détourner de ce qui t’a été révélé dans le Coran pour que tu inventes des enseignements conformes à leurs passions. Si tu avais accédé à leur demande, ils auraient fait de toi un de leurs membres rapprochés.
"Dan sesungguhnya mereka hampir memalingkan kamu dari apa yang telah Kami wahyukan kepadamu, agar kamu membuat sesuatu yang lain secara bohong terhadap Kami; dan kalau sudah begitu, tentulah mereka mengambil kamu jadi sahabat yang setia. Dan kalau bukan karena Kami memperkuat (hati)mu, niscaya kamu hampir-hampir condong sedikit kepada mereka. Kalau terjadi de-mikian, benar-benarlah Kami akan rasakan kepadamu (siksaan) berlipat ganda di dunia ini dan begitu (pula siksaan) berlipat ganda sesudah mati, kemudian kamu tidak akan mendapat seorang pe-nolong pun terhadap Kami. Dan sesungguhnya mereka benar-benar hampir membuatmu gelisah di negeri (Makkah) untuk mengusirmu daripadanya, dan kalau terjadi demikian, niscaya sepeninggalmu mereka tidak tinggal, melainkan sebentar saja. (Kami menetapkan yang demikian) sebagai suatu ketetapan terhadap rasul-rasul Kami yang Kami utus sebelum kamu, dan kamu tidak akan mendapati perubahan bagi ketetapan Kami itu." (Al-Isra`: 73-77).
(73) Allah تعالى menyebutkan karunia dan penjagaanNya ke-pada RasulNya, Muhammad ﷺ dari para musuh yang gigih melon-tarkan fitnah dengan segala macam cara. Allah berfirman, ﴾ وَإِن كَادُواْ لَيَفۡتِنُونَكَ عَنِ ٱلَّذِيٓ أَوۡحَيۡنَآ إِلَيۡكَ لِتَفۡتَرِيَ عَلَيۡنَا غَيۡرَهُۥۖ ﴿ "Dan sesungguhnya mereka hampir memalingkan kamu dari apa yang telah Kami wahyukan kepadamu, agar kamu membuat sesuatu yang lain secara bohong terhadap Kami," maksud-nya mereka telah melancarkan tipu-daya kepadamu yang belum pernah mereka ketahui (sebelumnya), mereka merekayasa dirimu agar mau berbohong atas Nama Allah dengan (memberi keterangan) yang berbeda dengan yang telah diwahyukan kepadamu, lantas kamu membawakan keterangan yang sesuai dengan hawa nafsu mereka, dan kamu meninggalkan wahyu yang diturunkan Allah kepadamu. ﴾ وَإِذٗا ﴿ "Dan kalau sudah begitu," seandainya kamu me-lakukan apa yang mereka inginkan, ﴾ لَّٱتَّخَذُوكَ خَلِيلٗا ﴿ "tentulah mereka mengambil kamu jadi sahabat yang setia," yaitu sebagai kekasih sejati, lebih dihormati dari kekasih-kekasih mereka yang lain, karena perangai-perangai yang telah Allah pasang untukmu berupa akhlak mulia dan adab yang tinggi, yang dicintai oleh semua karib yang dekat maupun jauh, kawan ataupun lawan. Akan tetapi, sungguh kamu akan mengetahui bahwasanya, tidaklah mereka memusuhi dan melawanmu melainkan karena kebenaran yang kamu bawa, bukan karena pribadimu. Sebagaimana Firman Allah,
﴾ قَدۡ نَعۡلَمُ إِنَّهُۥ لَيَحۡزُنُكَ ٱلَّذِي يَقُولُونَۖ فَإِنَّهُمۡ لَا يُكَذِّبُونَكَ وَلَٰكِنَّ ٱلظَّٰلِمِينَ بِـَٔايَٰتِ ٱللَّهِ يَجۡحَدُونَ 33 ﴿
"Sesungguhnya Kami mengetahui bahwasanya apa yang mereka katakan itu menyedihkan hatimu, (janganlah kamu bersedih hati), karena mereka sebenarnya bukan mendustakan kamu, akan tetapi orang-orang yang zhalim itu mengingkari ayat-ayat Allah." (Al-An'am: 33).
(74) ﴾ وَ﴿ "Dan," kendatipun demikian ﴾ ل َ و ْ ل َ آ أَن ثَبَّتۡنَٰكَ ﴿ "kalau bukan karena Kami memperkuat (hati)mu," untuk tetap di atas kebenar-an dan Kami karuniakan kepadamu penolakan terhadap permin-taan mereka ﴾ لَقَدۡ كِدتَّ تَرۡكَنُ إِلَيۡهِمۡ شَيۡـٔٗا قَلِيلًا ﴿ "niscaya kamu hampir-hampir condong sedikit kepada mereka," karena banyaknya usahamu untuk membenahi mereka dan kecintaanmu untuk memberikan hidayah.
(75) ﴾ إِذًا﴿ "Kalau terjadi demikian," seandainya kamu condong kepada keinginan mereka, ﴾ لَّأَذَقۡنَٰكَ ضِعۡفَ ٱلۡحَيَوٰةِ وَضِعۡفَ ٱلۡمَمَاتِ ﴿ "benar-benarlah Kami akan rasakan kepadamu (siksaan) berlipat ganda di dunia ini dan begitu (pula siksaan) berlipat ganda sesudah mati," maksudnya benar-benar akan Kami timpakan kepadamu siksaan yang berlipat ganda di dunia dan akhirat. Hal itu karena Allah telah menyem-purnakan nikmat-nikmatNya kepadamu dan menyempurnakan pula pengetahuanmu ﴾ ثُمَّ لَا تَجِدُ لَكَ عَلَيۡنَا نَصِيرٗا ﴿ "kemudian kamu tidak akan mendapat seorang penolong pun terhadap Kami," yang menyelamatkan-mu dari azab yang menimpamu. Akan tetapi, Allah تعالى memelihara-mu dari sebab-sebab keburukan dan keburukan itu sendiri. Selanjut-nya, Kami menguatkan hatimu dan Kami menunjukkan kamu ke jalan yang lurus. Dan kamu tidak akan condong kepada mereka dari sisi manapun. Dia telah melimpahkan atas dirimu nikmat yang sempurna dan anugerah yang tak terhingga.
(76-77) ﴾ وَإِن كَادُواْ لَيَسۡتَفِزُّونَكَ مِنَ ٱلۡأَرۡضِ لِيُخۡرِجُوكَ مِنۡهَاۖ ﴿ "Dan sesungguh-nya mereka benar-benar hampir membuatmu gelisah di negeri (Makkah) untuk mengusirmu darinya," karena kebencian mereka dengan keber-adaanmu bersama mereka. Hampir saja mereka mengusirmu dan menyingkirkanmu dari negeri (Makkah). Seandainya mereka mela-kukannya, niscaya mereka tidak akan lama bertahan di negeri itu, hingga azab menimpa mereka. Itu adalah sunnatullah yang tidak pernah berubah dan berganti pada setiap umat. Setiap umat yang mendustakan dan mengusir RasulNya, niscaya Allah akan menye-gerakan azab bagi mereka. Oleh karenanya, tatkala orang-orang kafir itu membuat makar terhadap RasulNya dan mengusirnya, maka tidaklah mereka mampu bertahan kecuali sebentar saja sampai akhirnya Allah membinasakan mereka di perang Badar, menewas-kan tokoh-tokoh mereka dan mencerai-beraikan kekuatan mereka. BagiNya-lah semua pujian.
Dalam ayat ini terdapat dalil betapa besarnya kebutuhan se-orang hamba kepada peneguhan hati oleh Allah. [Sudah seharus-nya] dia senantiasa meminta, supaya Allah meneguhkan hatinya di atas keimanan dengan tetap melakukan segala usaha yang menghan-tarkan kepadanya. Karena Nabi saja –padahal beliau adalah insan yang paling sempurna– (diberi peneguhan hati oleh Allah. Ed). Allah berfirman kepada beliau, ﴾ وَلَوۡلَآ أَن ثَبَّتۡنَٰكَ لَقَدۡ كِدتَّ تَرۡكَنُ إِلَيۡهِمۡ شَيۡـٔٗا قَلِيلًا ﴿ "Dan kalau bukan karena Kami memperkuat (hati)mu, niscaya kamu hampir-hampir condong sedikit kepada mereka," lalu bagaimana dengan selain beliau?
Dalam ayat ini terdapat tindakan Allah mengingatkan Rasul-Nya terhadap karunia dan penjagaanNya dari keburukan. Hal ini menunjukkan bahwasanya Allah mencintai hamba-hambaNya, yang menyadari curahan kenikmatan pada mereka di kala muncul sebab-sebab keburukan dalam bentuk penjagaan dariNya dan keteguhan di atas keimanan.
Dalam ayat ini terdapat pula dalil bahwasanya semakin tinggi kedudukan seorang hamba dan semakin banyak nikmat yang dia dapatkan dari Allah, maka semakin besar pula dosa dan tingkat kejahatannya apabila dia melakukan perbuatan yang tercela. Karena Allah telah mengingatkan RasulNya, seandainya beliau melakukan-nya –dan itu tidak mungkin terjadi– dengan FirmanNya, ﴾ إِذٗا لَّأَذَقۡنَٰكَ ضِعۡفَ ٱلۡحَيَوٰةِ وَضِعۡفَ ٱلۡمَمَاتِ ثُمَّ لَا تَجِدُ لَكَ عَلَيۡنَا نَصِيرٗا 75 ﴿ "Kalau terjadi demikian, benar-benarlah Kami akan rasakan kepadamu (siksaan) berlipat ganda di dunia ini dan begitu (pula siksaan) berlipat ganda sesudah mati, dan kamu tidak akan mendapat seorang penolong pun terhadap Kami."
Dalam ayat ini terdapat pula dalil bahwasanya apabila Allah menghendaki kehancuran suatu umat, maka kejahatannya akan berlipat-lipat, membesar dan semakin menjadi-jadi, sampai akhir-nya jatuhlah keputusan dari Allah atas mereka, maka Allah menim-pakan hukuman itu kepada mereka, sebagaimana itu sudah men-jadi sunnatullah yang berlaku pada umat-umat terdahulu apabila mereka mengusir RasulNya.
And the idolaters were about to turn you away, O Messenger, from the Qur’ān I revealed to you, so that you invent something else in my name which conforms to their desires. And if you did what they wanted, they would have chosen you as their beloved friend.
73- (Müşrikler) neredeyse sana vahyettiğimizden başkasını uydurup bize isnat edesin diye seni vahyimizden saptırıp fitneye düşüreceklerdi. (Eğer bunu yapsaydın) o takdirde seni dost edineceklerdi.
74- Eğer biz sana sebat vermemiş olsaydık az kalsın onlara biraz da olsa meyledecektin.
75- (Eğer bunu yapsaydın) o zaman biz de sana hayatın da ölümün de azabını kat kat tattırırdık. Sonra bize karşı hiçbir yardımcı da bulamazdın.
76- Seni sıkıştırıp neredeyse yurdundan çıkaracaklardı. (Eğer çıkarsalardı) o zaman kendileri de senin ardında ancak çok az bir süre kalırlardı.
77- Senden önce gönderdiğimiz peygamberler hakkındaki sünnet/kanun da budur. Sen bizim sünnetimizde/kanunumuzda hiçbir değişiklik bulamazsın.
73. Yüce Allah, rasûlü Muhammed sallallahu aleyhi ve sellem’e lütuf ve ihsanını, onu her yolla fitneye düşürmeyi şiddetle arzu eden düşmanlarına karşı koruduğunu söz konusu ederek şöyle buyurmaktadır:“(Müşrikler) neredeyse sana vahyettiğimizden başkasını uydurup bize isnat edesin diye seni vahyimizden saptırıp fitneye düşüreceklerdi.” Yani onlar, gerçekleştiremedikleri bir tuzak kurmuşlardı. Sana indirdiğimizden başkasını uydurup Allah’a iftira edesin diye hileler hazırlamışlardı. Böylelikle sen onların hevâlarına uyacak şeyleri getirecek ve Allah’ın sana indirdiklerini terk edecektin. “O taktirde” onların arzularını yerine getirmiş olsaydın “seni dost edineceklerdi.” Sen, o zaman onların candan sevdikleri, seçkin bir kimse olurdun. Onlar için en sevdiklerinden bile daha değerli olurdun. Allah’ın sana ihsan etmiş olduğu üstün ahlâkî değerler, yakından da uzaktan da, dost tarafından da düşman tarafından da sevilen güzel edebin dolayısıyla onların kalbinde yer ederdin. Fakat şunu bil ki sana bu şekilde düşmanlık etmeleri ve karşı çıkmaları, bizatihi sen sen olduğun için değil, getirdiğin haktan dolayıdır. Nitekim Yüce Allah, şöyle buyurmaktadır:“Onların söylediklerinin seni üzdüğünü elbette biliyoruz. Ancak onların yalanladığı sen değilsin. Bilakis o zalimler bile bile Allah’ın âyetlerini inkâr ediyorlar.”(el-En’âm, 6/33)
74. Bununla beraber “eğer biz sana” hak üzere “sebat vermemiş” ve sana onların çağrılarını reddetmeyi ihsan etmemiş “olsaydık” çokça ısrarları ve senin onların hidâyet bulmalarını arzulaman dolayısı ile “az kalsın onlara biraz da olsa meyledecektin.”
75. Eğer onların arzularına meyletmiş olsaydın “o zaman biz de sana hayatın da ölümün de azabını kat kat” dünyada da âhirette de azabı kat kat fazlasıyla “tattırırdık.” Bunun sebebi, Yüce Allah’ın senin üzerindeki kemal derecesindeki nimeti ve senin bilginin kemal derecesinde oluşudur. “Sonra bize karşı” başına gelecek olan bu azaptan seni kurtaracak “hiçbir yardımcı da bulamazdın.” Fakat Yüce Allah, seni şerre götüren sebeplere karşı korumuş ve şerden muhafaza etmiştir. Sana sebat vermiş ve seni dosdoğru yola iletmiştir. Böylece hiçbir şekilde onlara meyletmedin. O’nun senin üzerindeki nimeti mükemmeldir, sana olan ihsanı en ileri derecededir.
76-77. “Seni sıkıştırıp neredeyse yurdundan çıkaracaklardı.” Yani aralarında kalmanı istemediklerinden dolayı seni az kalsın yurdundan (Mekke’den) çıkartma ve oradan sürme noktasına geldiler. Eğer bunu yapacak olsalardı, senden sonra aradan fazla bir zaman geçmeden ilâhi ceza gelip onları bulurdu. Nitekim Yüce Allah’ın, bütün ümmetler hakkında geçerli, hiçbir şekilde değiştirilemeyen ve yürürlükten kaldırılamayan sünneti/kanunu budur: Bir ümmet rasûlünü yalanlayıp onu arasından çıkartmışsa Allah onları dünyada mutlaka cezalandırmıştır. Kâfirler de Peygamber’e tuzak hazırlayıp O’nu yurdundan çıkarınca aradan kısa bir süre geçmişti ki Allah, Bedir’de onları bozguna uğrattı, ileri gelenleri katledildi ve güçleri darmadağın oldu. Allah’a hamd-u senâlar olsun.
u âyet-i kerimelerde kulun, Allah’ın sebatına çok ileri derecede muhtaç olduğuna delil vardır. O nedenle kulun, kendisine iman üzere sebat vermesi için Rabbine çokça yalvarıp yakarması, bunu gerçekleştirecek her bir sebebe sarılması ve bu uğurda gayretini ortaya koyması gerekir. Çünkü Peygamber sallallahu aleyhi ve sellem insanların en mükemmeli olduğu halde Allah kendisine:“Eğer biz sana sebat vermemiş olsaydık az kalsın onlara biraz da olsa meyledecektin” buyurduğuna göre, onun dışındakilerin durumunu var sen düşün!
ine bu buyruklarda Yüce Allah, Rasûlüne, ona olan lütuf ve ihsanını, onu kötülükten korumasını hatırlatmaktadır. Bu da Allah’ın, kötülüğün sebepleri hazır iken kendi lütfuyla kullarını koruması ve iman üzere onlara sebat vermesi şeklindeki lütuf ve ihsanının onlar tarafından farkına varılmasından hoşnut olduğuna delildir. Yine bu buyruklarda şuna da delil vardır: Kulun mertebesi ne kadar yüksek olur ve Yüce Allah’ın onun üzerindeki ardı arkası kesilmeyen nimetleri ne kadar çok olursa -o, kınanmayı gerektirecek bir iş yaptığı taldirde- günahı da o oranda büyük olur ve suçu da kat kat fazla olur. Çünkü Yüce Allah, Rasûlüne şâyet böyle bir iş yapacak olsa idi -hâşâ- ona azabın kat kat tattırılacağını bildirmiştir. Bu buyruklardaki diğer bir husus da şudur: Allah bir ümmeti helâk etmeyi murad etti mi o ümmetin suçları artar, büyür ve çoğalır. Bundan dolayı Allah’ın o ümmet hakkındaki azap sözü hak olur ve o ümmete azabını gönderir. Nitekim peygamberini aralarından çıkaran ümmetler hakkında uygulayageldiği sünneti/kanunu da bu şekildedir.
How the Prophet would have been punished if He had given in at all to the Disbelievers' Demands that He change some of the Revelation
Allah tells us how He supported His Prophet and protected him and kept him safe from the evil plots of the wicked transgressors. Allah is the One Who took care of him and helped him, and would not leave him to any of His creation. He is the One Who is His Helper, Supporter and Protector, the One Who is to help him achieve victory and make His religion prevail over those who resist him and oppose him and fight him in the east and in the west. May Allah send peace and blessings upon him until the Day of Judgement.
Gli idolatri stavano quasi per deviarti – o Messaggero – dal Corano che ti abbiamo rivelato, così da indurti a inventare qualcosa che non gli appartiene e che è in accordo con i loro desideri. Se avessi fatto ciò che hanno chiesto, ti avrebbero preso come intimo amico.
Commentary
Out of the verses appearing above, the first three relate to a particular event. To determine it precisely, Tafsir Mazhari carries some relevant reports. The event which is closer and more supportive in terms of the indicators set in the Qur'an is what has been reported by Ibn Abi Hatim as based on a narrative of Sayyidna Jubayr ibn Nufayr. According to this report, some chiefs of the Quraysh of Makkah came to the Holy Prophet ﷺ and said: 'If you have been really sent to us, you should remove these poor and broken down people from around you, for sitting with such people is a matter of insult for us. If you do that, we too will become your companions and friends.' When they said this, the Holy Prophet ﷺ somewhat leaned towards the idea that he might do someth-ing like that as suggested by them in the hope that they may, perhaps, become Muslims. Thereupon, this verse was revealed.
Through this verse, the Holy Prophet ﷺ was sounded that their suggestion was a fitnah and the friendship they were talking about was also a fitnah (a trial or test or a ruse to tempt him into creating discord in his ranks). Therefore, he should not accept it. After that, the text says: Had your Lord not been particular about your grooming and fortitude, it was not too far out that you could have come somewhat closer to tilting towards their proposal.
From this verse, says Tafsir Mazhari, it is clearly understood that there was just no probability of the Holy Prophet ﷺ ever tilting towards such absurd demands from the Quraysh disbelievers. Yes, coming close to tilting, and that too within a very insignificant limit, was probable. But, by making him ma` sum (protected, infallible), Allah Ta’ ala saved him from drifting even to that limit. If we were to think about it, this verse provides a great proof of the highest moral disposition with which all prophets (علیہم السلام) were blessed. So, had there been even no shield of prophetic infallibility, still such was the natural disposition of the Prophet of Islam that tilting towards the absurd proposal of disbelievers would have never been possible for him. However, there did exist the probability of his coming somewhat closer, in an insignificant measure, towards the act of tilting - something terminated by the prophetic infallibility.
Talaga ngang kamuntik na ang mga tagapagtambal na magpalihis sa iyo, O Sugo, palayo sa ikinasi Namin sa iyo na Qur'ān upang lumikha-likha ka laban sa Amin ng iba pa rito na umaalinsunod sa mga pithaya nila. Kung sakaling gumawa ka ng ninais nila mula roon, talaga sanang hinirang ka nila bilang minamahal.
Quả thật, những người thờ đa thần đã âm mưu dụ dỗ Ngươi - hỡi Thiên Sứ Muhammad - bỏ những điều TA (Allah) đã mặc khải cho Ngươi từ Qur'an và xúi Ngươi bịa ra những điều khác phù hợp với ham muốn và sở thích của chúng. Nếu Ngươi làm theo điều chúng muốn thì chúng sẽ chọn ngươi làm người bạn thân tình của chúng.
Kung hindi dahil na nagmagandang-loob Kami sa iyo ng pagpapatatag sa katotohanan, talaga ngang kamuntik na ikaw ay kumiling sa kanila ng bahagyang pagkiling para sumang-ayon ka sa kanila sa iminungkahi nila sa iyo dahil sa lakas ng pandaraya nila at tindi ng panggugulang nila kasabay ng kalabisan ng sigasig mo sa pagsampalataya nila subalit nangalaga Kami sa iyo laban sa pagkiling sa kanila.
Nếu TA (Allah) không ban ân cho Ngươi trong việc làm cho Ngươi vững lòng trên điều chân lý thì quả thật Ngươi suýt xiêu lòng theo chúng và đồng ý làm theo những gì chúng đề nghị,vì sức mạnh lừa dối cũng như xảo trá của chúng cùng với sự tràn ngập thắm thía của Ngươi trên đức tin thần túy của chúng,nhưng TA đã bảo vệ và ngăn cản Ngươi xiêu lòng theo chúng
Se non fosse per la nostra generosità nei tuoi confronti, rinsaldandoti sulla Retta Via, avresti propeso verso di loro, così da acconsentire alle loro proposte a causa della forza dei loro inganni e delle loro trame, nonostante la tua risoluzione nel cercare di portarli alla fede; tuttavia, ti abbiamo impedito di tendere verso di loro.
Si Nous ne t’avions pas raffermi dans la vérité, ils auraient fini par te convaincre et tu aurais alors répondu favorablement à leurs suggestions. Ils auraient en effet tiré avantage de leur ruse très active et de ton désir ardent qu’ils aient la foi.
And had I not favoured you by making you firm on the truth, you were about to incline towards them slightly and then agree with them in what they requested of you, due to their severe deception and scheming, alongside your extreme eagerness for them to bring faith. However, I protected you from inclining towards them.
Si Yo no te hubiera fortalecido en la verdad, estarías a punto de inclinarte hacia ellos un poco y luego te pondrías de acuerdo con ellos en lo que te pidieran, debido a su terrible engaño y maquinación, junto a tu extremo afán de que crean. Sin embargo, te protegí de inclinarte a aceptar sus deseos.
Eğer sana hak üzerine sağlam durman için sebat ihsan etmemiş olsaydık, neredeyse onlara biraz meyledecektin. Aldatmada kuvvetli oluşları, sinsilikteki şiddetleri ve senin onların iman ederler diye aşırı hırsın sebebiyle, sana bulundukları öneriye muvafakat edecektin. Fakat biz senin onlara meyletmeni engelleyip seni koruduk.
Da te Allah nije učvrstio na istini, Vjerovjesniče, i spasio te od zablude, ti bi se gotovo priklonio njihovim riječima i odustao od nekih stvari, a sve iz želje da ti se odazovu i krenu Pravim putem.
Seandainya Kami tidak menganugerahkan keteguhan pada hatimu di atas kebenaran, niscaya engkau hampir saja condong sedikit kepada mereka, sehingga engkau pun bisa saja menyetujui kemauan mereka lantaran kuatnya tipu daya mereka di balik kuatnya tekadmu untuk membuat mereka beriman, namun Kami melindungimu agar tidak condong kepada kemauan mereka.
Şayet sana önerileri sebebiyle onlara meyletmiş olsaydın, o takdirde sana dünya hayatında ve ahirette kat kat azap tattırırdık. Sonra sen, seni bize karşı müdafaa edecek bir savunucu ve bir yardımcı da bulamazdın.
Si tu avais succombé à leur insistance, Nous t’aurions infligé un châtiment double dans le bas monde et dans l’au-delà. Tu n’aurais alors trouvé aucun secoureur pour éloigner de toi le châtiment.
Apabila engkau condong kepada kemauan mereka, niscaya Kami akan menimpakan padamu azab yang berlipat ganda di dunia ini dan di akhirat kelak, kemudian engkau (Muhammad) tidak akan mendapatkan seorang penolong pun yang melindungimu dari Kami atau menghentikan azab itu.
The actual point of the divine task undertaken by the Prophet Muhammad in Makkah was that God is only one and anything else worshipped by people in the form of idols is false; although the Makkans acknowledged a greater God, they believed in other gods as well. Who were these other gods? They were their leaders and past and present saints whom they regarded as sacred. They made stone images of them and started bowing before them. The call of monotheism given by the Prophet Muhammad struck at this belief in these revered personalities and so they asked the Prophet to make some compromises. They said that they would accept his deity only if the Prophet stopped criticizing their deities. In this world one who speaks out against the sacred men of others becomes an object of their anger. On the contrary, the easiest way to endear oneself to them is to endorse their saintly men. But the way of the Prophet was to announce the truth without caring whether or not it was going to have an adverse effect upon the sacredness of their supposed deities. The actual aim of spreading the word of God is to communicate the truth in its entirety. That is why no concession can be made in this matter. Whether it is a prophet or an ordinary person who comes forward to proclaim the truth, he has to represent it exactly as it is, without resorting to any compromises, even if it is at the cost of losing all friends and supporters.
And had you inclined towards them in what they requested you, I would have given you multiplied punishment in this life and the Hereafter, then you would not find any helper to assist you against Me and avert punishment from you.
Si hubieras cedido en lo que te pidieron, Yo te habría multiplicado el castigo en esta vida y en el Más Allá, y no hubieras encontrado ningún protector que te ayude ante a Mí y evite tu castigo.
Da si se makar malo prilagodio i priklonio nevjernicima, Allah bi dao da iskusiš dvostruku kaznu na dunjaluku i Ahiretu. Poslaniče islama, tad ne bi nikog našao da te spasi i poštedi od Allahove kazne!
Kung sakaling kumiling ka sa kanila sa iminumungkahi nila sa iyo, talaga sanang nagpadapo Kami sa iyo ng pagdurusang pinag-ibayo sa buhay na pangmundo at sa Kabilang-buhay. Pagkatapos hindi ka makatatagpo ng isang mapag-adyang mag-aadya sa iyo laban sa Amin at magtutulak palayo sa iyo ng pagdurusa.
Nếu Ngươi - Thiên Sứ Muhammad - đi theo chúng về những gì mà chúng đề nghị thì chắc chắn Ngươi sẽ phải hứng chịu sự trừng phạt của TA (Allah) gấp đôi trên cuộc đời này và cả ở Đời Sau, và chắc chắn Ngươi sẽ không tìm được một vị cứu tin nào giúp Ngươi thoát được sự trừng phạt của TA.
E se avessi propeso verso le loro proposte, ti avremmo punito con una doppia punizione, in questa vita e nell'Aldilà, e poi non avresti trovato un sostenitore che avrebbe potuto sostenerti contro di Noi e salvarti dalla punizione.
After that, it was said: إِذًا لَّأَذَقْنَاكَ ضِعْفَ الْحَيَاةِ وَضِعْفَ الْمَمَاتِ. It means: Supposing the impossible, if you would have come closer to tilting towards their wrong move, your punishment would have been double in life and double after death (in the grave or the Hereafter, because even an insignificant error made by those close to Allah is considered to be very grave). What has been said here is almost the same as was said about the blessed wives of the Holy Prophet ﷺ in Surah al-Ahzab: يَا نِسَاءَ النَّبِيِّ مَن يَأْتِ مِنكُنَّ بِفَاحِشَةٍ مُّبَيِّنَةٍ يُضَاعَفْ لَهَا الْعَذَابُ ضِعْفَيْنِ (0 wives of the Prophet, whoever of you should commit a clear act of immodesty, the punishment for her will be multiplied doubly - 33:30).
Talaga ngang kamuntik na ang mga tagatangging sumampalataya na bumulahaw sa iyo dahil sa pagkamuhi nila sa iyo upang magpalabas sila sa iyo mula sa Makkah subalit pumigil sa kanila si Allāh sa pagpapalabas sa iyo hanggang sa lumikas ka ayon sa utos ng Panginoon mo. Kung sakaling nakapagpalabas sila sa iyo ay hindi sana sila nanatili matapos ng pagpapalabas sa iyo maliban sa isang maikling panahon.
E i miscredenti stavano quasi per infastidirti con il loro odio, allo scopo di esiliarti dalla Mekkah, ma Allāh ha impedito loro di esiliarti, finché non sei emigrato per ordine del tuo Dio. Se ti avessero esiliato, non vi sarebbero rimasti, dopo la tua partenza, se non per poco tempo.
Quả thật, những kẻ thờ đa thần với lòng hận thù Ngươi đã âm mưu trục xuất Ngươi khỏi quê hương của Ngươi (Makkah) nhưng Allah đã ngăn điều đó cho tới khi Ngài ra lệnh cho Ngươi di cư rời bỏ nơi đó, và cho dù chúng có trục xuất được Ngươi thì chúng cũng không ở lại được nơi đó lâu ngoại trừ một khoảng thời gian ngắn ngủi.
Istifzaz in: وَإِن كَادُوا لَيَسْتَفِزُّونَكَ (And they were likely to harass you - 76) literally means to cut off, or tear away from, or to provoke into moving from a place. At this place, the sense is to expel the Holy Prophet ﷺ from his station at Makkah or Madinah. The verse means: Had they done that, their punishment would have been that they themselves would have not been able to live there much longer after you. This is the description of another event. There are two reports about it. One event relates to Madinah al-Tayyibah. The Jews of the city came to the Holy Prophet ﷺ . They told him: 'O Abu a1-Qasim, if you are true in your claim to be a prophet, you should go and live in Syria because the land of Syria is the land of al-Mahshar (the Resurrection) and the land of prophets too.' The Holy Prophet ﷺ was somewhat impressed by what they said and when he traveled to Syria at the time of the battle of Tabuk, the idea of taking up residence in Syria was still on his mind. But, the revelation of the verse: وَإِن كَادُوا لَيَسْتَفِزُّونَكَ (And they were likely to harass you - 76) at that time stopped him from doing so. After presenting this report, Ibn Kathir has, however, declared it to be unsatisfactory.
As an alternate, he points out to another event which transpired in Makkah al-Mukarramah and which, according to him, is the point of reference in this verse for the fact that this Surah was Makki provided a strong coherence for it. As the event goes, once the Quraysh disbelievers intended to expel the Holy Prophet ﷺ from Makkah al-Mukarramah.
Thereupon, Allah Ta’ ala revealed the verse: كَادُوا لَيَسْتَفِزُّونَكَ where the Quraysh disbelievers were warned that in the event they expelled the Holy Prophet ﷺ from Makkah, they too would not be sitting in Makkah in peace any longer. This is the event Ibn Kathir considers to be the weightier choice as the point of reference in the verse. Then, he goes on to explain that this warning of the Holy Qur’ an was seen come true by the disbelievers of Makkah with their own eyes. When the Holy Prophet ﷺ migrated from Makkah al-Mukarramah, they were unable to sit there in peace even for a day. It was within a period of a year and six months that Allah Ta` ala made them assemble on the plains of Badr where seventy of their chiefs were killed and their initial aggressive power was broken. Then came the final outcome of the battle of 'Uhud which made them more awe-stricken, and the last confrontation of the battle of al-Ahzab virtually broke their back. It was in the eighth year of Hijrah that the Holy Prophet ﷺ conquered the whole of Makkah al-Mukarramah.
And the disbelievers were close to troubling you, due to their enmity towards you, to exile you from Makkah. However, Allah stopped them from exiling you until you yourself migrated on the command of your Lord. And had they exiled you, they would not have remained after exiling you except for a short while.
The Reason why these Ayat were revealed
This was revealed concerning the disbelievers among the Quraysh, when they wanted to expel the Messenger of Allah ﷺ from among themselves. So Allah issued a warning to them in this Ayah, telling them that if they expelled him, they would not stay in Makkah for very long after that. And this is what happened after he migrated from them when their persecution became so intense. Only a year and a half after that, Allah brought him and them together on the battlefield of Badr, without any pre-arranged appointment, and He caused him to prevail over them and defeat them, so he killed their leaders and took their families as captives. Hence Allah said:
سُنَّةَ مَن قَدْ أَرْسَلْنَا
(A Sunnah with which We sent) meaning this is what We usually do to those who reject Our Messengers and persecute them by driving the Messenger out from among themselves - the punishment comes to them. If it were not for the fact that the Prophet was the Messenger of Mercy, vengeance would have come upon them such as had never been seen before in this world. So Allah says:
وَمَا كَانَ اللَّهُ لِيُعَذِّبَهُمْ وَأَنتَ فِيهِمْ
(And Allah would not punish them while you are among them.) 8:33
أَقِمِ الصَّلَوةَ لِدُلُوكِ الشَّمْسِ إِلَى غَسَقِ الَّيْلِ وَقُرْءَانَ الْفَجْرِ إِنَّ قُرْءَانَ الْفَجْرِ كَانَ مَشْهُودًا
Whenever a preacher of truth, who represents a religion free of human interpolation, calls upon the people to the true religion, he has to face the obstructive attitude of those already in possession of hallowed religious seats. Such a preacher is all alone, without any powerful supports, unlike those occupying high religious positions. This difference results in misunderstanding, so that those in power come to regard the preacher as a totally worthless person. They even go to the extent of wanting to expel him from their town or city. Such people tend to forget that this earth has been created by God. Therefore, trying to harm the preacher of truth amounts to proving themselves sinners in God’s eyes. Moreover, expelling God’s preacher from any human settlement is the equivalent of expelling a representative of the government of the time. Such an expulsion serves only to condemn the expeller. Whenever a man wants to belittle another, it is he himself who is belittled in the eyes of the Lord of the world. For it is the Lord who has the actual power to elevate His creatures in status or lay them low.
Los incrédulos estaban cerca de afligirte, debido a su enemistad contigo, para que abandones La Meca. Sin embargo, Al-lah lo impidió hasta que tú mismo emigraste por orden de tu Señor. Si te hubieran exiliado, no se habrían quedado después de exiliarte sino por un corto tiempo, porque los habría castigado.
Pokušavali su nevjernici, Poslaniče, da te stalnim uznemiravanjem protjeraju iz Meke, ali ih je Allah u tome spriječio sve dok nisi učinio hidžru po naredbi tvog Gospodara; a da su to učinili, ni oni se u njoj ne bi dugo zadržali.
La férocité des persécutions des mécréants manqua de te faire quitter la Mecque mais Allah les empêcha de t’en expulser jusqu’à ce que la Migration t’ait été ordonnée par ton Seigneur. S’ils t’avaient expulsé, qu’ils sachent qu’ils ne seraient pas restés en vie longtemps après ton expulsion.
Sungguh, orang-orang kafir itu hampir membuatmu gelisah dengan aksi permusuhan mereka terhadapmu agar mereka mengeluarkanmu dari Makkah. Akan tetapi, Allah menghalangi mereka dari mengeluarkanmu hingga tiba masa hijrah atas perintah Tuhanmu. Seandainya mereka mengeluarkanmu dari Makkah, niscaya mereka tidak akan tinggal lama setelah itu melainkan sebentar saja karena mereka akan segera di azab.
Kâfirler, Mekke'den çıkarmak için sana karşı olan düşmanlıklarıyla neredeyse seni tedirgin edeceklerdi. Fakat Rabbinin hicret etme emri gelene kadar Yüce Allah onların seni çıkarmalarını engelledi. Sonra sen hicret edebildin. Eğer seni çıkarmış olsalardı, onlar da senin ardından orada ancak az bir zaman kalabilirlerdi.
Ta Allahova presuda - da ne bi još dugo ostali ako bi te protjerali - je Allahova presuda svim narodima prije tebe koji su protjerali svoje poslanike. Allah ih uništavao, i to je Allahov zakon koji se ne mijenja promjenom vremena i mjesta.
The issue of their not remaining after you except for a short while is the constant practice of Allah with respect to the Messengers before you, namely that whenever a Messenger was exiled by his people, Allah sent punishment upon them. And you will not find, O Messenger, any change in my practice, but rather you will find it to be established and constant.
Ketentuan tidak tinggalnya mereka melainkan sebentar setelah engkau keluar darinya karena akan di azab, merupakan ketetapan Allah yang pasti bagi para rasul sebelum engkau, yaitu bahwa setiap rasul yang dikeluarkan oleh kaumnya dari negeri mereka, Allah menurunkan padanya azab, dan engkau -wahai Rasul- tidak akan dapati perubahan atas ketetapan Kami, bahkan engkau akan mendapatinya pasti terjadi.
La cuestión de que no permanecieran después de ti, sino por un breve período de tiempo, es la práctica constante de Al-lah con respecto a los Mensajeros que te precedieron, porque en el momento en que un mensajero fue exiliado por su pueblo, Al-lah envió un castigo sobre ellos. Mensajero, no encontrarás ningún cambio en Mi proceder, sino que será estable y constante.
Ce jugement décrétant qu’ils ne seraient pas restés longtemps en vie après t’avoir expulsé est un jugement invariablement émis par Allah en faveur des messagers du passé. En effet, Il commanda que tout peuple expulsant son messager s’attire Son châtiment et tu ne trouveras pas de variation à cette règle, ô Messager. Tu la trouveras plutôt immuable et inchangée.
Müşriklerin seni Mekke'den çıkardıktan sonra orada çok az kalacak olabilmeleri Yüce Allah'ın senden önce gönderilen ve kavimleri tarafından şehirlerinden çıkarılan resuller hakkındaki değişmeyen genel kaidesidir. Yani hangi resulü, kavmi aralarından çıkarıp kovmuşlar ise Allah onlara azap indirmiştir. -Ey Resul!- Bu konuyla ilgili sünnetimizde hiçbir değişiklik bulamazsın. Aksine bu sünnetimizi sabit hiç değişmeyen bir kural olarak görürsün.
The last verse (77): سُنَّةَ مَن قَدْ أَرْسَلْنَا (Such has been Our way with the messengers We sent ...) tells us that, according to the customary way and law of Allah Ta` ala, when a people expel their prophet from his home-land, or compel him to leave by scaring and harassing, then, those people too are not left to continue living there. They are visited by the punishment of Allah Ta’ ala.
Tale decreto che non vi sarebbero rimasti, dopo di te, se non per un breve periodo, è un decreto di Allāh, che venne applicato già ai Messaggeri che ti hanno preceduto, ovvero che, per ogni messaggero esiliato dal suo popolo, Allāh colpì quest'ultimo con una punizione; e non troverai, o Messaggero, alcun cambiamento nella Nostra Legge; al contrario, essa è salda e perpetua.
Ang kahatulang iyon ng hindi nila pananatili nila matapos mo maliban sa isang maikling panahon ay ang kalakaran ni Allāh na nagpapatuloy sa mga sugo noong bago mo pa. Ito ay na ang alinmang sugong pinalabas ng mga kababayan niya mula sa gitna nila ay nagpapababa si Allāh sa kanila ng pagdurusa. Hindi ka makatatagpo, O Sugo, para sa kalakaran Namin ng isang pagpapalit, bagkus matatagpuan mo itong matatag na nagpapatuloy.
Việc không để chúng ở lại sau khi Ngươi (Muhammad) ra đi ngoại trừ một thời gian ngắn ngủi là đường lối của Allah đã được qui định cho các vị Thiên Sứ trước Ngươi, có nghĩa là bất kỳ vị Thiên Sứ nào bị dân của Y đuổi ra khỏi xứ thì Allah đều giáng xuống sự trừng phạt lên họ, và Ngươi - hỡi vị Thiên Sứ Muhammad - sẽ không tìm thấy sự thay đổi nào trong đường lối này của TA, mà Ngươi sẽ thấy nó luôn cố định.
Commentary
Salah is the best defense against enemy hostility
Previous verses have mentioned the hostility of the enemies of Islam, the plans they made to hurt and harass the Holy Prophet ﷺ and what was to be done in response. By giving the Holy Prophet ﷺ the command to establish Salah in the verses cited above, it is being suggested that it is the best remedy against the mischief made and pain caused by enemies. This is similar to what has been said more clearly in a verse of Surah al-Hijr: وَلَقَدْ نَعْلَمُ أَنَّكَ يَضِيقُ صَدْرُكَ بِمَا يَقُولُونَ فَسَبِّحْ بِحَمْدِ رَبِّكَ وَكُن مِّنَ السَّاجِدِينَ. It means: "And indeed We know that your heart feels distressed for what they say. So, proclaim the purity and glory of your Lord, and be among those who prostrate." (Qurtubi)
This verse declares devotion to the remembrance of Allah (dhikr) through His praises (hamd) and His glorification (tasbih) and Salah (prayer) as the panacea of pains inflicted by enemies. Dhikr and Salah are special safety shields against their aggressive designs. Then, it is also not far out to believe that staying safe against the pain inflicted by enemies depends on the help and support of Allah Ta` ala. So, the best medium of acquiring this help is Salah as stated in the Holy Qur'an: اسْتَعِينُوا بِالصَّبْرِ وَالصَّلَاةِ (Seek help through patience and prayer - 2:153).
The injunction of five prayers
The majority of leading Tafsir authorities has declared this verse to be a comprehensive injunction for all five daily prayers. The reason is that the word: دُلُوک (duluk) is essentially used in the sense of 'decline' and the decline of the Sun begins at the time of meridian - though, it could also be applied to the sunset. But, at this place, the majority of Sahabah and Tabi'in have taken the word: دُلُوک (duluk) to mean the post-meridian decline of the Sun. (as explained in details by al-Qurtubi, al-Mazhari and Ibn Kathir).
The word: غَسَقِ (ghasaq) in the next phrase: إِلَىٰ غَسَقِ اللَّيْلِ means the darkness of the night when it is complete. Imam Malik has reported this very Tafsir of 'ghasaq' from Sayyidna Ibn ` Abbas ؓ .
Thus, within the statement: لِدُلُوكِ الشَّمْسِ إِلَىٰ غَسَقِ اللَّيْلِ (between the decline of the Sun and the darkness of the night), four prayers stand covered. These are Zuhr, ` Asr, Maghrib and ` Isha'. And also identified there is the time when two of these prayers begin, that is, the time of Zuhr begins from the decline (zawal) of the Sun and the time of ` Isha' from: غَسَقِ اللَّيْلِ (ghasaq al-layl) that is, at the time when the darkness of night is complete. Therefore, the great Imam, Abu Hanifah (رح) has ruled that the time of ` Isha' begins from the time when, after the red glow, the white glow of the evening also disappears. Everyone knows that, close to the sunset, a red glow appears on the western horizon and, soon after this redness, there spreads a sort of whiteness on it. Then, this whiteness too disappears. It is obvious that the darkness of the night will be complete only when the whiteness of the horizon also goes away. Therefore, these words support the view of Imam Abu Hanifah (رح) . Other Imams have ruled that the time of ` Isha' begins after the disappearance of the red glow on the evening horizon and that this is the Tafsir of 'ghasaq al-layl' (the darkness of night).
In the next phrase: وَقُرْآنَ الْفَجْرِ (wa Qur’ an al-fajr: translated as 'and the recital at dawn' ), the word: 'Qur’ an' denotes Salah at this place be-cause the Qur'an is an integral part of Salah. Most Tafsir authorities - Ibn Kathir, al-Qurtubi, Mazhari and others - have adopted this very meaning. Therefore, the sense of the verse is that the words: لِدُلُوكِ الشَّمْسِ إِلَىٰ غَسَقِ اللَّيْلِ (between the decline of the Sun and the darkness of the night) carried a description of four prayers. Identified now is the fifth prayer, that of Fajr. It has been described separately which is an indicator of the particular importance and merit of this Salah.
The word 'mashhud' in the expression: كَانَ مَشْهُودًا (kana mashhuda) has been derived from shahadah that means to be present.' This is a time when, according to clear statements in authentic Ahadith, both groups of angels, those of the night and those of the day, present themselves for Salah. Therefore, it has been called 'mashhud' (hence, translated as 'well-attended' ). The injunction of five prayers has appeared in this verse briefly. It has been explained fully by the Holy Prophet ﷺ through his word and deed - and unless one acts in accordance with this explanation, no one can perform Salah. I just do not know how those who claim to understand the Qur'an without Hadith and the statements of the Rasul of Allah go about making their Salah? Similarly, in this verse, the recital of the Qur’ an within the Salah has also been mentioned briefly. As for its details, it stands proved from the word and deed of the Holy Prophet ﷺ that the recitation in the Fajr prayer should be long - to the measure of strength and ability, less than that in Zuhr and Jumu'ah, average in ` Asr and ` Isha' and very brief in Maghrib. As for the mention of a long recitation in Maghrib and very brief in Fajr in some reports, it stands practically abandoned. Imam al-Qurtubi carries the riwayah of Sahih Muslim in which the recitation of long Surahs like Surah al-A` raf and Mursalat in the Salah of Maghrib, or the recitation of only the Mu'awwadhatain (the last two Surahs) as sufficient in the Salah of Fajr have been reported. He, then, comments: فمتروک بالعمل ولانکارہ علی معاذ التطویل و بامرہ الایٔمۃ بالتخفیف . It means that these incidentals of long recitation in Maghrib and brief in Fajr stand abandoned in the light of the constant practice of the Holy Prophet ﷺ as well as his verbal sayings. (Qurtubi)
Magpanatili ka ng pagdarasal sa pamamagitan ng pagsasagawa nito ayon sa pinakalubos na paraan sa mga oras nito mula sa paglilis ng araw palayo sa rurok ng langit. Sumasaklaw iyon sa pagdarasal ng dhuhr at `aṣr hanggang sa pagdilim ng gabi, na sumasaklaw sa pagdarasal ng maghrib at `ishā'. Magpanatili ka ng pagdarasal ng fajr at magpahaba ka ng pagbigkas [ng Qur’ān] dito sapagkat ang pagdarasal ng fajr ay dinadaluhan ng mga anghel ng gabi at mga anghel ng maghapon.
Pratica la Preghiera con devozione, rispettandone i tempi, a partire dal mezzogiorno, che comprende la Preghiera Ad-D 'Hohr e Al-‘AŞr, fino all'oscurità della notte, che comprende Al-Maghreb e Al-Isha', e compi la Preghiera Al-Fajr e prolunga la recitazione durante quest'ultima; alla Preghiera di Al-Fajr assistono gli angeli della notte e gli angeli del giorno.
Hãy chỉnh chu duy trì lễ nguyện Salah từ lúc mặt trời nghiêng bóng bao gồm lễ nguyện Salah Zhuhr và Asr, cho đến đêm tối bao gồm lễ nguyện Salah Maghrib và 'I-sha'; và hãy chu đáo duy trì lễ nguyện Salah Fajr và hãy đọc Qur'an nhiều trong lễ nguyện Salah Fajr này được chứng giám bởi các vị Thiên Thần trực ban đêm và các vị Thiên Thần trực ban ngày.
The literal translation of this verse is, ‘keep up prayer from the declining of the sun till the darkness of the night.’ These words appear to mean that right from the declining of the sun till the darkness of night prayer is to be said continuously. There is no doubt about it that the majesty of God and man’s obligations to his Creator demand that His servants continue to say their prayers at all times. This verse has been explained by the Prophet in a hadith which makes this difficult command easy for the believers. According to this hadith except for four prayers appointed at specific times, zuhr, ‘asr, maghrib, and ‘isha’ i.e. from afternoon till evening, people may keep their contact with God only by remembering Him (dhikr). The literal translation of part of the next verse is, ‘and the dawn (fajr) recitation of the Quran.’ If this part too is taken in its literal sense, it will mean that the Quran must be recited during the whole morning. But according to a hadith, the specific meaning of this command is that one prayer should be said in the morning, the special feature of which should be a longer recitation from the Quran. This makes the observance of this command easier.
"Dirikanlah shalat dari sesudah matahari tergelincir sampai gelap malam dan (dirikanlah pula shalat) Shubuh. Sesungguhnya Shalat Shubuh itu disaksikan (oleh malaikat). Dan pada sebagian malam hari, maka shalat tahajudlah kamu sebagai suatu ibadah tambahan bagimu; mudah-mudahan Rabbmu mengangkat kamu ke tempat yang terpuji. Dan katakanlah, 'Ya Rabbku, masukkanlah aku ke tempat masuk yang benar dan keluarkanlah (pula) aku ke tempat keluar yang benar dan berikanlah kepadaku dari sisiMu kekuasaan yang menolong.' Dan katakanlah, 'Yang benar telah datang dan yang batil telah lenyap.' Sesungguhnya yang batil itu adalah sesuatu yang pasti lenyap." (Al-Isra`: 78-81).
(78) Allah تعالى memerintahkan NabiNya, Muhammad ﷺ untuk menegakkan shalat dengan sempurna, baik secara fisik maupun bathin pada waktu-waktunya ﴾ لِدُلُوكِ ٱلشَّمۡسِ ﴿ "dari sesudah matahari tergelincir," yaitu condongnya matahari ke arah barat setelah ter-gelincir. Masuk pada waktu itu adalah Shalat Zhuhur dan Ashar ﴾ إِلَىٰ غَسَقِ ٱلَّيۡلِ ﴿ "sampai gelap malam," yaitu hingga gelap. Masuk dalam waktu ini adalah Shalat Maghrib dan Isya ﴾ وَقُرۡءَانَ ٱلۡفَجۡرِۖ ﴿ "dan (diri-kanlah pula shalat) fajar," yaitu Shalat Shubuh. Disebutkan dengan kata "qur`an", karena Shalat Shubuh disyariatkan memperpanjang bacaan al-Qur`an di dalamnya melebihi waktu-waktu shalat lain. Dan juga karena keutamaan bacaan al-Qur`an di dalamnya, lantaran disaksikan oleh Allah, para malaikat siang, dan malaikat malam.
Dalam ayat ini, disebutkan lima waktu untuk shalat-shalat yang wajib. Dan bahwa shalat-shalat yang dikerjakan di dalamnya merupakan shalat-shalat wajib karena adanya pengkhususan de-ngan perintah itu.
Pada ayat ini terdapat keterangan bahwa waktu merupakan syarat sahnya shalat, dan ia menjadi sebab diwajibkannya (pelaksa-naan) shalat. Karena Allah memerintahkan untuk mendirikan shalat pada waktu-waktu ini. Apabila ada udzur, maka Shalat Zhuhur dan Ashar boleh dijamak. Begitu pula Maghrib dan Isya. Karena Allah menggabungkan waktu keduanya secara bersamaan.
Dalam ayat ini (juga) termuat keutamaan Shalat Shubuh dan keutamaan memperpanjang bacaan di dalamnya, dan bahwa bacaan merupakan rukun dari Shalat Shubuh. Karena apabila suatu ibadah dinamakan dengan sebagian namanya, maka itu menunjukkan ke-wajiban perkara tersebut.
(79) Dan Firman Allah, ﴾ وَمِنَ ٱلَّيۡلِ فَتَهَجَّدۡ بِهِۦ ﴿ "Dan pada sebagian malam hari maka shalat tahajudlah kamu," maksudnya shalatlah pada sisa waktu malam ﴾ نَافِلَةٗ لَّكَ ﴿ "sebagai suatu ibadah tambahan bagimu," maksudnya agar shalat malam menjadi tambahan bagi tingginya kedudukan dan derajatmu. Berbeda dengan orang selainmu, maka shalat malam itu sebagai penghapus atas kesalahan-kesalahannya.
Pengertian ayat ini juga bisa mengandung makna bahwasanya shalat lima waktu itu merupakan kewajiban atasmu dan kaum Muk-minin. Berbeda dengan shalat malam, maka itu adalah kewajiban yang dikhususkan untukmu. Hal ini karena kemuliaanmu di sisi Allah, sehingga Dia menjadikan tugasmu lebih banyak daripada orang lain, supaya pahalamu menjadi banyak, yang dengan itu kamu bisa mencapai al-Maqam al-Mahmud (kedudukan terpuji di sisi Rabbmu). Ia merupakan kedudukan yang dipuji-puji oleh orang-orang yang terdahulu dan yang akan datang, yaitu kedudukan bisa memberi syafa'at tertinggi, tatkala seluruh makhluk meminta syafa'at kepada Nabi Adam, kemudian Nabi Nuh, Ibrahim, Musa, dan Isa, mereka semua mengemukakan udzur darinya. Hingga mereka meminta syafa'at dari pemimpin anak keturunan Adam, supaya Allah mengasihi mereka dari kegelisahan dan kesusahan pada waktu itu. Beliau pun meminta syafa'at kepada Rabbnya. Ke-mudian Allah pun mengizinkan beliau untuk memberikan syafa'at, menempatkan beliau di tempat yang mana orang-orang terdahulu hingga orang-orang yang datang belakangan merasa iri untuk men-dapatkannya. Sehingga hal itu menjadi karunia Nabi Muhammad bagi seluruh makhluk.
(80) FirmanNya, ﴾ وَقُل رَّبِّ أَدۡخِلۡنِي مُدۡخَلَ صِدۡقٖ وَأَخۡرِجۡنِي مُخۡرَجَ صِدۡقٖ ﴿ "Dan ka-takanlah, 'Ya Rabbku, masukkanlah aku ke tempat masuk yang benar dan keluarkanlah (pula) aku ke tempat keluar yang benar," maksudnya jadi-kanlah tempat masuk dan tempat keluarku semuanya dalam ke-taatan dan keridhaanMu. Karena hal ini memuat sifat keikhlasan dan keselarasan dengan perintah. ﴾ وَٱجۡعَل لِّي مِن لَّدُنكَ سُلۡطَٰنٗا نَّصِيرٗا ﴿ "Dan be-rikanlah kepadaku dari sisiMu kekuasaan yang menolong," maksudnya hujjah yang nyata dan petunjuk yang pasti pada seluruh yang aku kerjakan dan aku tinggalkan. Ini adalah keadaan paling mulia yang mana Allah menempatkan hambaNya di sana. Yakni, supaya se-luruh keadaannya baik dan mengarahkan kepada kedekatan pada Rabbnya. Dan supaya dia memiliki dasar petunjuk yang jelas dalam setiap keadaannya. Hal ini mencakup ilmu yang bermanfaat dan amal shalih, yaitu ilmu tentang berbagai problematika dan dalil-dalil petunjuk.
(81) FirmanNya, ﴾ وَقُلۡ جَآءَ ٱلۡحَقُّ وَزَهَقَ ٱلۡبَٰطِلُۚ ﴿ "Dan katakanlah, 'Yang benar telah datang dan yang batil telah lenyap'," kebenaran adalah apa yang Allah wahyukan kepada RasulNya, Muhammad, Allah me-merintahkannya untuk mengatakan dan mengumumkan, "Telah datang kebenaran yang tidak ada sesuatu pun yang menentang-nya. Dan kebatilan telah lenyap." Artinya (kebatilan) telah pudar dan pupus. ﴾ إِنَّ ٱلۡبَٰطِلَ كَانَ زَهُوقٗا ﴿ "Sesungguhnya yang batil itu adalah se-suatu yang pasti lenyap," maksudnya ini adalah sifat kebatilan. Akan tetapi, terkadang kebatilan berkuasa laris (digemari. Ed) apabila tidak dihadapi dengan kebenaran. Lalu tatkala datang kebenaran, maka kebatilan meredup dan tidak akan tersisa sama sekali. Tidak-lah kebatilan itu akan laris kecuali pada waktu dan tempat yang kosong dari ilmu tentang ayat-ayat Allah dan penjelasannya.
Dan Firman Allah,
Propisno klanjaj namaz od trenutka kad Sunce krene s polovine neba pa do noćne tmine, tj. podnevski, ikindijski, akšamski i jacijski namaz, a klanjaj i sabah-namaz učeći u njemu Kur’an duže. Meleki dana i meleki noći prisustvuju sabahskom namazu.
Accomplis la prière de manière complète au horaires suivants: Du moment où le soleil s’incline de son zénith, ce qui englobe les prières de midi et de l’après-midi, jusqu’à l’obscurité de la nuit, ce qui englobe les prières du coucher du soleil et de la nuit. Accomplis également la prière de l’aube et que ta récitation soit longue car les anges du jour et les anges de la nuit y assistent.
Observa la oración y realízala de la manera más completa posible en sus tiempos establecidos, que son el paso del Sol del cenit (y esto incluye las oraciones del duhr y ‘asr) hasta la oscuridad de la noche (que incluye las oraciones del ‘isha y maghrib). Y cumple con la oración del fayr y extiende su recitación, ya que a la oración fayr asisten los ángeles de la noche y los ángeles del día.
The Command to offer the Prayers at their appointed Times
Allah says, commanding His Messenger to offer the prescribed prayers at the appointed times:
أَقِمِ الصَّلَوةَ لِدُلُوكِ الشَّمْسِ
(Perform the Salat from midday.) Hushaym narrated from Mughirah from Ash-Sha`bi from Ibn `Abbas: "Midday means when the sun is at its zenith." This was also reported by Nafi` from Ibn `Umar, and by Malik in his Tafsir from Az-Zuhri from Ibn `Umar. This was the opinion of Abu Barzah Al-Aslami and Mujahid, and of Al-Hasan, Ad-Dahhak, Abu Ja`far Al-Baqir and Qatadah. It is also understood to generally refer to the times of the five prayers. Allah said;
لِدُلُوكِ الشَّمْسِ إِلَى غَسَقِ الَّيْلِ
(from midday till the darkness of the night,) meaning darkness, or it was said, sunset. This was understood to mean Zuhr `Asr, Maghrib and `Isha'.
وَقُرْءَانَ الْفَجْرِ
(and recite the Qur'an in the early dawn.) meaning Salat Al-Fajr. The details of the timings of the prayers were reported in the Mutawatir Sunnah from the words and deeds of the Prophet , and this is what the people of Islam have followed until the present day, passing it down from generation to generation, century after century, as we have stated in the appropriate place, praise be to Allah.
The Meeting of the Angels at the Times of Fajr and `Asr Prayers
إِنَّ قُرْءَانَ الْفَجْرِ كَانَ مَشْهُودًا
(Verily the recitation of the Qur'an in the early down is ever witnessed.) Ibn Mas`ud reported from Abu Hurayrah (may Allah be pleased with them both) that the Prophet said concerning this Ayah :
وَقُرْءَانَ الْفَجْرِ إِنَّ قُرْءَانَ الْفَجْرِ كَانَ مَشْهُودًا
(and recite the Qur'an in the early dawn. Verily, the recitation of the Qur'an in the early dawn is ever witnessed.)
«تَشْهَدُهُ مَلَائِكَةُ اللَّيْلِ وَمَلَائِكَةُ النَّهَار»
(It is witnessed by the angels of the night and the angels of the day.) Al-Bukhari narrated from Abu Hurayrah that the Prophet said:
«فَضْلُ صَلَاةِ الْجَمِيعِ عَلَى صَلَاةِ الْوَاحِدِ خَمْسٌ وَعِشْرُونَ دَرَجَةً، وَتَجْتَمِعُ مَلَائِكَةُ اللَّيْلِ وَمَلَائِكَةُ النَّهَارِ فِي صَلَاةِ الْفَجْر»
(The prayer offered in congregation is twenty-five degrees better than the prayer offered individually, and the angels of the night and the angels of the day meet at Salat Al-Fajr.) Abu Hurayrah said: Recite, if you wish:
وَقُرْءَانَ الْفَجْرِ إِنَّ قُرْءَانَ الْفَجْرِ كَانَ مَشْهُودًا
(and recite the Qur'an in the early dawn. Verily, the recitation of the Qur'an in the early dawn is ever witnessed.) Imam Ahmad recorded from Ibn Mas`ud and Abu Hurayrah that the Prophet said, concerning the Ayah:
وَقُرْءَانَ الْفَجْرِ إِنَّ قُرْءَانَ الْفَجْرِ كَانَ مَشْهُودًا
(and recite the Qur'an in the early dawn. Verily, the recitation of the Qur'an in the early dawn is ever witnessed.)
«تَشْهَدُهُ مَلَائِكَةُ اللَّيْلِ وَمَلَائِكَةُ النَّهَار»
(It is witnessed by the angels of the night and the angels of the day.) This was recorded by At-Tirmidhi, An-Nasa'i, and Ibn Majah. At-Tirmidhi said, "It is Hasan Sahih." According to the version recorded in the Two Sahihs from Abu Hurayrah, the Prophet said:
«يَتَعَاقَبُونَ فِيكُمْ مَلَائِكَةٌ بِاللَّيْلِ وَمَلَائِكَةٌ بِالنَّهَارِ، وَيَجْتَمِعُونَ فِي صَلَاةِ الصُّبْحِ وَفِي صَلَاةِ الْعَصْرِ، فَيَعْرُجُ الَّذِينَ بَاتُوا فِيكُمْ فَيَسْأَلُهُمْ رَبُّهُمْ وَهُوَ أَعْلَمُ بِكُمْ كَيْفَ تَرَكْتُمْ عِبَادِي؟ فَيَقُولُونَ: أَتَيْنَاهُمْ وَهُمْ يُصَلُّونَ، وَتَرَكْنَاهُمْ وَهُمْ يُصَلُّون»
(The angels of the night and the angels of the day come amongst you in successive groups (in shifts). They meet at the Morning prayer (Fajr) and at the Mid-afternoon prayer ('Asr). Those who stayed among you at ascend, and their Lord asks them, although He knows best about you, "How did you leave My servants" They say, "We came to them when they were praying and we left them when they were praying.") `Abdullah bin Mas`ud said, "The two guards meet at Salat Al-Fajr, and one group ascends while the other stays where it is. " These were the comments of Ibrahim An-Nakha`i, Mujahid, Qatadah and others on the Tafsir of this Ayah.
The Command to pray Tahajjud
وَمِنَ الَّيْلِ فَتَهَجَّدْ بِهِ نَافِلَةً لَّكَ
(And in some parts of the night (also) offer the Salah with it as an additional prayer for you.) Here Allah commands him (the Prophet ) to offer further prayers at night after the prescribed prayers. It was reported in Sahih Muslim from Abu Hurayrah that when the Messenger of Allah ﷺ was asked which prayer is best after the prescribed prayers, he said,
«صَلَاةُ اللَّيْل»
(The Night prayer) Allah commanded His Messenger to pray the Night prayer after offering the prescribed prayers, and the term Tahajjud refers to prayer that is offered after sleeping. This was the view of `Alqamah, Al-Aswad, Ibrahim An-Nakha`i and others. It is also well-known from the Arabic language itself. A number of Hadiths report that the Messenger of Allah ﷺ used to pray Tahajjud after he had slept. These include reports from Ibn `Abbas, `A'ishah and other Companions, may Allah be pleased with them. This has been discussed in detail in the appropriate place, praise be to Allah. Al-Hasan Al-Basri said, "This is what comes after `Isha', or it could mean what comes after sleeping."
نَافِلَةً لَّكَ
(an additional prayer (Nawafil)) means the Night prayer has been made an extra prayer specifically for the Prophet , because all his previous and future sins had been forgiven. But for other members of his Ummah, offering optional prayers may expiate for whatever sins they may commit. This was the view of Mujahid, and it was reported in Al-Musnad from Abu Umamah Al-Bahili.
عَسَى أَن يَبْعَثَكَ رَبُّكَ مَقَاماً مَّحْمُودًا
(It may be that your Lord will raise you to Maqam Mahmud.) meaning, `do that which you are commanded to do, and We will raise you to a station of praise and glory (Maqam Mahmud) on the Day of Resurrection, where all of creation will praise you,' as will their Creator, may He be glorified and exalted. Ibn Jarir said, "Most of the commentators said, `This is the position to which Muhammad will be raised on the Day of Resurrection, to intercede for the people so that their Lord will relieve them of some of the hardships they are facing on that Day."' It was reported that Hudhayfah said, "Mankind will be gathered in one arena, where they will all hear the call and will all be seen. They will be standing barefoot and naked as they were created, and no person shall speak except by the leave of Allah. He will call out, `O Muhammad,' and he will respond,
«لَبَّيْكَ وَسَعْدَيْكَ، وَالْخَيْرُ فِي يَدَيْكَ وَالشَّرُّ لَيْسَ إِلَيْكَ، وَالْمَهدِيُّ مَنْ هَدَيْتَ، وَعَبْدُكَ بَيْنَ يَدَيْكَ، وَمِنْكَ وَإِلَيْكَ لَا مَنْجَى وَلَا مَلْجَأَ مِنْكَ إِلَّا إِلَيْكَ، تَبَارَكْتَ وَتَعَالَيْتَ سُبْحَانَكَ رَبَّ الْبَيْت»
(At your service, all goodness is in Your Hands and evil is not to be attributed to You. The one who is guided is the one whom You guide. Your servant is before You, from You, and to You and there is no salvation or refuge from You except with You. May You be blessed and exalted, Glory be to You, Lord of the House (the Ka`bah).) This is the position of praise and honor (Maqam Mahmud) which was mentioned by Allah." Ibn `Abbas said, "The position of praise and honor is the position of intercession." Ibn Abi Najih reported something similar from Mujahid, and this was also the view of Al-Hasan Al-Basri. Qatadah said, "He is the first one for whom the earth will be opened on the Day of Resurrection, and he will be the first one to intercede." So the scholars consider this the position of praise and glory to which Allah referred in the Ayah:
عَسَى أَن يَبْعَثَكَ رَبُّكَ مَقَاماً مَّحْمُودًا
(It may be that your Lord will raise you to Maqam Mahmud.) I, Ibn Kathir, say: the Messenger of Allah ﷺ will have honors in the Day of Resurrection in which no one else will have a share, honors which will not be matched by anyone else. He is the first one for whom the earth will be opened and he will come forth riding to the gathering place. He will have a banner under which Adam and anyone else will gather, and he will have the Hawd (Lake) to which no one else will have more access than he. He will have the right of the Grand Intercession with Allah when He comes to judge between His creation. This will be after the people ask Adam, then Nuh, then Ibrahim, then Musa, then `Isa to intercede, and each of them will say, "I am not able for that." Then they will come to Muhammad ﷺ, and he will say,
«أَنَا لَهَا أَنَا لَهَا»
(I can do that, I can do that.) We will mention this in more detail shortly, If Allah wills. Part of that will be that he will intercede for some people who had been commanded to be taken to Hell, and they will be brought back. He is the first Prophet whose Ummah will be judged, and the first to take them across the Bridge over the Fire, and the first to intercede in Paradise, as was reported in Sahih Muslim. In the Hadith about the Trumpet, it says that none of the believers will enter Paradise except through his intercession. He will be the first to enter Paradise, and his Ummah will be the first nation to enter. He will intercede for the status to be raised for people whose deeds could not get them there. He is the one who will reach Al-Wasilah, which is the highest position in Paradise, which befits no one but him. When Allah gives permission for intercession on behalf of sinners, the angels, Prophets and believers will intercede, and he will intercede for people whose number is known only to Allah. No one will intercede like him and no one will match him in intercession. This has been explained in comprehensive detail at the end of the Book of Sirah, in the chapter on the specific qualities. Praise be to Allah. Now with the help of Allah we will mention the Hadiths that were reported concerning Al-Maqam Al-Mahmud. Al-Bukhari recorded that Ibn `Umar said: "On the Day of Resurrection, the people will be humbled to their knees, each nation following its Prophet and saying, `O so-and-so, intercede,' `O so-and-so, intercede,' until the power of intercession is given to Muhammad ﷺ, and that will be the day when Allah raises him to a position of praise and glory. Ibn Jarir recorded that `Abdullah bin `Umar said that the Messenger of Allah ﷺ said:
«إِنَّ الشَّمْسَ لَتَدْنُو حَتَّى يَبْلُغَ الْعَرَقُ نِصْفَ الْأُذُنِ، فَبَيْنَمَا هُمْ كَذَلِكَ اسْتَغَاثُوا بِآدَمَ فَيَقُولُ: لَسْتُ بِصَاحِبِ ذَلِكَ، ثُمَّ بِمُوسَى فَيَقُولُ كَذَلِكَ، ثُمَّ بِمُحَمَّدٍفَيَشْفَعُ بَيْنَ الْخَلْقِ فَيَمْشِي حَتَّى يَأْخُذَ بِحَلَقَةِ بَابِ الْجَنَّةِ، فَيَوْمَئِذٍ يَبْعَثُهُ اللهُ مَقَامًا مَحْمُودًا»
(The sun will come close until the sweat reaches halfway up one's ears. When the people are in that state, they will ask Adam for help, and he will say, "I am not the one to do that." Then they will ask Musa, and he will say likewise, then they will ask Muhammad ﷺ, and he will intercede for the people and will go and take hold of the handle of the gate of Paradise, and that will be the Day when Allah resurrects him to a position of praise and glory.) Al-Bukhari also recorded it in the Book of Zakah, where he added:
«فَيَوْمَئِذٍ يَبْعَثُهُ اللهُ مَقَامًا مَحْمُودًا، يَحْمَدُهُ أَهْلُ الْجَمْعِ كُلُّهُم»
(That will be the Day when Allah resurrects him to a position of praise and glory, and all the people will praise him.) Abu Dawud At-Tayalisi recorded that `Abdullah said, "Then Allah will give permission for intercession, and Ar-Ruh Al-Quddus, Jibril, will stand up, then Ibrahim, the close Friend of Allah will stand up, then `Isa or Musa will stand up - Abu Az-Za`ra' said, `I do not know which of them, ' -- then your Prophet will stand up and will intercede, and no one after him will intercede as much as he does. This is the position of praise and glory to which Allah referred:
عَسَى أَن يَبْعَثَكَ رَبُّكَ مَقَاماً مَّحْمُودًا
(It may be that your Lord will raise you to Maqam Mahmud.)"
The Hadith of Abu Hurayrah
Imam Ahmad (may Allah have mercy on him) recorded that Abu Hurayrah said, "Some meat was brought to the Messenger of Allah ﷺ, and he lifted up the arm, which he used to like, and took one bite, then he said:
«أَنَا سَيِّدُ النَّاسِ يَوْمَ الْقِيَامَةِ، وَهَلْ تَدْرُونَ مِمَّ ذَاكَ؟ يَجْمَعُ اللهُ الْأَوَّلِينَ وَالْآخِرِينَ فِي صَعِيدٍ وَاحِدٍ، يُسْمِعُهُمُ الدَّاعِي، وَيَنْفُذُهُمُ الْبَصَرُ، وَتَدْنُو الشَّمْسُ فَيَبْلُغُ النَّاسَ مِنَ الْغَمِّ وَالْكَرْبِ مَا لَا يُطِيقُونَ، وَلَا يَحْتَمِلُونَ فَيَقُولُ بَعْضُ النَّاسِ لِبَعْضٍ: أَلَا تَرَوْنَ مَا أَنْتُمْ فِيهِ مِمَّا قَدْ بَلَغَكُمْ، أَلَا تَنْظُرُونَ مَنْ يَشْفَعُ لَكُمْ إِلَى رَبِّكُمْ؟ فَيَقُولُ بَعْضُ النَّاسِ لِبَعْضٍ:
عَلَيْكُمْ بِآدَمَ، فَيَأْتُونَ آدَمَ عَلَيْهِ السَّلَامُ فَيَقُولُونَ: يَا آدَمُ أَنْتَ أَبُو الْبَشَرِ خَلَقَكَ اللهُ بِيَدِهِ وَنَفَخَ فِيكَ مِنْ رُوحِهِ، وَأَمَرَ الْمَلَائِكَةَ فَسَجَدُوا لَكَ، فَاشْفَعْ لَنَا إِلَى رَبِّكَ أَلَا تَرَى مَا نَحْنُ فِيهِ، أَلَا تَرَى مَا قَدْ بَلَغَنَا؟ فَيَقُولُ آدَمُ: إِنَّ رَبِّي قَدْ غَضِبَ الْيَوْمَ غَضَبًا لَمْ يَغْضَبْ قَبْلَهُ مِثْلَهُ وَلَنْ يَغْضَبَ بَعْدَهُ مِثْلَهُ، وَإِنَّهُ قَدْ نَهَانِي عَنِ الشَّجَرَةِ فَعَصَيْتُ، نَفْسِي نَفْسِي نَفْسِي، اذْهَبُوا إِلَى غَيْرِي اذْهَبُوا إِلَى نُوحٍ، فَيَأْتُونَ نُوحًا فَيَقُولُونَ: يَا نُوحُ أَنْتَ أَوَّلُ الرُّسُلِ إِلَى أَهْلِ الْأَرْضِ، وَقَدْ سَمَّاكَ اللهُ عَبْدًا شَكُورًا، اشْفَعْ لَنَا إِلَى رَبِّكَ أَلَا تَرَى مَا نَحْنُ فِيهِ، أَلَا تَرَى مَا قَدْ بَلَغَنَا؟ فَيَقُولُ نُوحٌ: إِنَّ رَبِّي قَدْ غَضِبَ الْيَوْمَ غَضَبًا لَمْ يَغْضَبْ قَبْلَهُ مِثْلَهُ وَلَنْ يَغْضَبَ بَعْدَهُ مِثْلَهُ قَطُّ، وَإِنَّهُ قَدْ كَانَتْ لِي دَعْوَةٌ دَعَوْتُهَا عَلَى قَوْمِي نَفْسِي نَفْسِي نَفْسِي، اذْهَبُوا إِلَى غَيْرِي اذْهَبُوا إِلَى إِبْرَاهِيمَ، فَيَأْتُونَ إِبْرَاهِيمَ فَيَقُولُونَ: يَا إِبْرَاهِيمُ أَنْتَ نَبِيُّ اللهِ وَخَلِيلُهُ مِنْ أَهْلِ الْأَرْضِ،اشْفَعْ لَنَا إِلَى رَبِّكَ أَلَا تَرَى مَا نَحْنُ فِيهِ، أَلَا تَرَى مَا قَدْ بَلَغَنَا؟ فَيَقُولُ: إِنَّ رَبِّي قَدْ غَضِبَ الْيَوْمَ غَضَبًا لَمْ يَغْضَبْ قَبْلَهُ مِثْلَهُ، وَلَنْ يَغْضَبَ بَعْدَهُ مِثْلَهُ فَذَكَرَ كَذَبَاتِهِ نَفْسِي نَفْسِي نَفْسِي، اذْهَبُوا إِلَى غَيْرِي اذْهَبُوا إِلَى مُوسَى، فَيَأْتُونَ مُوسَى عَلَيْهِ السَّلَامُ فَيَقُولُونَ: يَا مُوسَى أَنْتَ رَسُولُ اللهِ اصْطَفَاكَ اللهُ بِرِسَالَاتِهِ وَبِكَلَامِهِ عَلَى النَّاسِ، اشْفَعْ لَنَا إِلَى رَبِّكَ أَلَا تَرَى مَا نَحْنُ فِيهِ، أَلَا تَرَى مَا قَدْ بَلَغَنَا؟ فَيَقُولُ لَهُمْ مُوسَى: إِنَّ رَبِّي قَدْ غَضِبَ الْيَوْمَ غَضَبًا لَمْ يَغْضَبْ قَبْلَهُ مِثْلَهُ، وَلَنْ يَغْضَبَ بَعْدَهُ مِثْلَهُ، وَإِنِّي قَدْ قَتَلْتُ نَفْسًا لَمْ أُومَرْ بِقَتْلِهَا، نَفْسِي نَفْسِي نَفْسِي، اذْهَبُوا إِلَى غَيْرِي اذْهَبُوا إِلَى عِيسَى، فَيَأْتُونَنِعيسَى فَيَقُولُونَ: يَااِعيسَى أَنْتَ رَسُولُ اللهِ وَكَلِمَتُهُ أَلْقَاهَا إِلَى مَرْيَمَ وَرُوحٌ مِنْهُ، وَكَلَّمْتَ النَّاسَ فِي الْمَهْدِ صَبِيًّا، فَاشْفَعْ لَنَا إِلَى رَبِّكَ أَلَا تَرَى مَا نَحْنُ فِيهِ، أَلَا تَرَى مَا قَدْ بَلَغَنَا؟ فَيَقُولُ لَهُمْمِعيسَى: إِنَّ رَبِّي قَدْ غَضِبَ الْيَوْمَ غَضَبًا لَمْ يَغْضَبْ قَبْلَهُ مِثْلَهُ، وَلَنْ يَغْضَبَ بَعْدَهُ مِثْلَهُ، وَلَمْ يَذْكُرْ ذَنْبًا، نَفْسِي نَفْسِي نَفْسِي، اذْهَبُوا إِلَى غَيْرِي اذْهَبُوا إِلَى مُحَمَّدٍ، فَيَأْتُونَ مُحَمَّدًا فَيَقُولُونَ: يَا مُحَمَّدُ أَنْتَ رَسُولُ اللهِ وَخَاتَمُ الْأَنْبِيَاءِ، وَقَدْ غَفَرَ اللهُ لَكَ مَا تَقَدَّمَ مِنْ ذَنْبِكَ وَمَا تَأَخَّرَ، فَاشْفَعْ لَنَا إِلَى رَبِّكَ أَلَا تَرَى مَا نَحْنُ فِيهِ، أَلَا تَرَى مَا قَدْ بَلَغَنَا؟ فَأَقُومُ فَآتِي تَحْتَ الْعَرْشِ، فَأَقَعُ سَاجِدًا لِرَبِّي عَزَّ وَجَلَّ، ثُمَّ يَفْتَحُ اللهُ عَلَيَّ وَيُلْهِمُنِي مِنْ مَحَامِدِهِ وَحُسْنِ الثَّنَاءِ عَلَيْهِ مَالَمْ يَفْتَحْهُ عَلَى أَحَدٍ قَبْلِي، فَيُقَالُ: يَا مُحَمَّدُ ارْفَعْ رَأْسَكَ وَسَلْ تُعْطَهُ، وَاشْفَعْ تُشَفَّعْ، فَأَرْفَعُ رَأْسِي فَأَقُولُ: أُمَّتِي يَا رَبِّ، أُمَّتِي يَا رَبِّ، أُمَّتِي يَا رَبِّ، فَيُقَالُ: يَا مُحَمَّدُ أَدْخِلْ مِنْ أُمَّتِكَ مَنْ لَا حِسَابَ عَلَيْهِ مِنَ الْبَابِ الْأَيْمَنِ مِنْ أَبْوَابِ الْجَنَّةِ،وَهُمْ شُرَكَاءُ النَّاسِ فِيمَا سِوَى ذَلِكَ مِنَ الْأَبْوَابِ، ثُمَّ قَالَ: وَالَّذِي نَفْسُ مُحَمَّدٍ بِيَدِهِ إِنَّ مَا بَيْنَ الْمِصْرَاعَيْنِ مِنْ مَصَارِيعِ الْجَنَّةِ كَمَا بَيْنَ مَكَّةَ وَهَجَرَ، أَوْ كَمَا بَيْنَ مَكَّةَ وَبُصْرَى»
(I will be the leader of mankind on the Day of Resurrection. Do you know why it will be so Allah will gather the first and the last in one place, and they will hear a voice calling out, and they will all be seen. The sun will come close until their anguish and distress becomes unbearable, and some will say to others, "Do you not see how much you are suffering Why do you not find someone to intercede for you with your Lord" And some of the people will say to others, "How about Adam" So they will go to Adam and say, "O Adam, you are the father of mankind, Allah created you with His Hand and breathed into you of His spirit, and commanded the angels to prostrate to you. Intercede for us with your Lord, do you not see the state we are in, how bad it is" Adam will say, "My Lord is angry today in a way that He has never been angry before and He will never be this angry again. He forbade me to approach the Tree and I disobeyed Him. Myself, myself, myself i.e., I am only concerned about myself. Go to someone else. Go to Nuh." So they will go to Nuh and say, "O Nuh, you are the first of the Messengers sent to the people of earth, and Allah called you a grateful servant. Intercede for us with your Lord, do you not see the state we are in, how bad it is" Nuh will say, "My Lord is angry today in a way that He has never been angry before and He will never be this angry again. There is a prayer that I prayed against my people. Myself, myself, myself i.e., I am only concerned about myself. Go to someone else. Go to Ibrahim. " So they will go to Ibrahim and say, "O Ibrahim, you are the Prophet of Allah and His close Friend among the people of earth. Intercede for us with your Lord, do you not see the state we are in, how bad it is" Ibrahim will say, "My Lord is angry today in a way that He has never been angry before and He will never be this angry again." And he mentioned some untruths he had told. "Myself, myself, myself i.e., I am only concerned about myself. Go to someone else. Go to Musa."
So they will go to Musa and say, "O Musa, you are the Messenger of Allah ﷺ, Allah chose you above others by selecting you to convey His Message and by speaking to you directly. Intercede for us with your Lord, do you not see the state we are in, how bad it is" Musa will say, "My Lord is angry today in a way that He has never been angry before and He will never be this angry again. I killed a soul whom I had not been commanded to kill. Myself, myself, myself i.e., I am only concerned about myself. Go to someone else. Go to `Isa." So they will go to `Isa and say, `O `Isa, you are the Messenger of Allah ﷺ and His Word which He bestowed upon Maryam and a spirit created by Him. You spoke to the people as an infant in the cradle. Intercede for us with your Lord, do you not see the state we are in, how bad it is" `Isa will say, "My Lord is angry today in a way that He has never been angry before and He will never be this angry again." And he will not mention any sin. "Myself, myself, myself i.e., I am only concerned about myself. Go to someone else. Go to Muhammad ﷺ." So they will go to Muhammad ﷺ and will say, "O Muhammad, you are the Messenger of Allah ﷺ and the Last of the Prophets, Allah forgave all your past and future sins. Intercede for us with your Lord, do you not see the state we are in, how bad it is" I will stand up and come before the Throne, and will fall prostrating to my Lord, may He be glorified and exalted. Then Allah will inspire me to speak and I will speak beautiful words of praise such as no one has ever been inspired with before. It will be said, "O Muhammad, raise your head and ask, it will be granted to you. Intercede, and your intercession will be heard." So I will raise my head and say, "My Ummah, O Lord, my Ummah, O Lord, my Ummah, O Lord." It will be said, "O Muhammad, admit those who will not be brought to account from among your Ummah through the right-hand gate of Paradise. Then the rest of your Ummah will share the other gates with the rest of the people.") Then he said, ("By the One in Whose Hand is the soul of Muhammad ﷺ, the distance between two of the gateposts of Paradise is like the distance between Makkah and Hajar, or between Makkah and Busra.) It was also reported in the Two Sahihs.
Dirikanlah salat dengan melaksanakannya secara sempurna di waktu-waktunya, mulai dari tergelincirnya matahari dari tengah langit yang mencakup waktu salat Zuhur dan Asar, sampai waktu gelapnya malam yang mencakup waktu salat Magrib dan Isya, serta dirikanlah salat Fajar (Subuh) dengan memperpanjang bacaan Al-Qur`ān di dalamnya karena salat Fajar dihadiri oleh Malaikat malam dan Malaikat siang.
Establish the prayer by performing it in the most complete manner in its times, which are the declining of the sun from the middle of the sky - and this includes the zuhr and ‘asr prayers - until the darkness of night - and this includes the maghrib and ‘isha prayers. And establish the fajr prayer and lengthen the recitation therein, as the fajr prayer is attended by the angels of night and the angels of day.
78- Güneşin (batıya) kaymasından gecenin kararmasına kadar (olan vakitlerde) namazı dosdoğru kıl! Bir de sabah Kur’an’ını/namazını... Çünkü sabah Kur’an’ı/namazı şahitlidir.
79- Gecenin bir kısmında da sana mahsus fazladan Kur'ân’la teheccüd kıl! Umulur ki Rabbin seni övülmüş bir makama çıkarır.
80- Ve de ki:“Rabbim, beni gireceğim yere doğrulukla girdir, çıkacağım yerden de doğrulukla çıkar ve tarafından bana destekleyici bir delil ver.”
81- De ki:“Hak geldi, batıl yok olup gitti. Çünkü batıl, yok olmaya mahkumdur.”
78. Yüce Allah, peygamberi Muhammed sallallahu aleyhi ve sellem’e şöyle emretmektedir:“Güneşin (batıya) kaymasından” yani tam tepeye gelmesinden sonra batıya doğru kaymasından... bunun kapsamına öğle ve ikindi namazları girer. “Gecenin kararmasına kadar” bunun da kapsamına akşam ve yatsı namazları girer “namazı dosdoğru kıl” zahiren ve batınen, vakitleri içerisinde, eksiksiz ve dosdoğru kıl. “Bir de sabah Kur’an’ını/namazını” yani sabah namazını, onun “Kur’an” diye adlandırılması, bu namazda diğerlerine göre daha uzun miktarda Kur’an okumanın meşru oluşu ve bu namazdaki kıraatin fazileti dolayısıyladır. Çünkü Yüce Allah, bu namazda gece ve gündüz meleklerini hazır bulundurur ve onlarda buna şahit olurlar. Bu âyet-i kerimede farz olan beş vakit namazın vakitleri söz konusu edildiği gibi bu vakitlerdeki namazların da farz olduklarını göstermektedir. Çünkü namazların özellikle bu vakitlerde kılınması emredilmiştir. Ayrıca vaktin, namazın sıhhati/kabulü için şart olduğu ve namazın farz olmasının sebebi olduğu anlaşılmaktadır. Çünkü Yüce Allah, bu vakitlerin girişi sebebiyle namazın kılınmasını emretmektedir. Aynı şekilde özür halinde öğle ile ikindi namazlarının, akşam ve yatsı namazlarının cem edileceğini (bir arada kılınacağını) da göstermektedir. Çünkü Yüce Allah, bu namazların vakitlerini bir arada zikretmiştir. Yine sabah namazının ve bu namazda uzunca Kur’an okumanın fazileti ayrıca namazda Kur’an kıraatinin bir rükün olduğu da bu ayetten anlaşılmaktadır. Çünkü bir ibadet, onun bölümlerinin birisinin adını alacak olursa bu, o bölümün farz olduğuna delildir.
79. “Gecenin bir kısmında da” yani gecenin diğer vakitlerinde de “sana mahsus fazladan Kur'ân’la teheccüd kıl!” Böylelikle gece namazı -diğerlerinden farklı olarak- senin kadrinin ve derecelerinin daha çok yükselmesine sebep olsun. Başkaları içinse böyle bir namaz, günahlarına kefarettir. Bu buyruğun şu anlamda olma ihtimali de vardır: Beş vakit namaz, sana da mü’minlere de farzdır. Gece namazı ise böyle değildir. Bu, sadece özel olarak sana farzdır. Senin Allah nezdindeki değerin dolayısıyla, sevabının çoğalması ve böylece Makam-ı Mahmud’a ulaşman için Yüce Allah senin vazifelerini daha da artırmıştır. Makam-ı Mahmud ise büyük şefaat makamı olan, evvelkilerin de sonrakilerin de kendisi dolayısıyla senden övgüyle söz edecekleri bir makamdır. Çünkü o sırada insanlar, önce Âdem’den, daha sonra da sırasıyla Nûh, İbrahim, Mûsâ ve İsâ’dan -hepsine selâm olsun- şefaat etmelerini isteyecekler, onların her biri bunu yapamayacağını söyleyerek özür beyan edip bu isteği geri çevirecektir. Nihâyet bütün insanlar, Âdemoğullarının efendisinin şefaat etmesini isteyecekler ki Yüce Allah, o konumun dehşet ve sıkıntılarından kendilerine merhamet etsin. Peygamber de Rabbi nezdinde şefaatçı olacak, Allah onun şefaatını kabul edecek ve öncekilerin de sonrakilerin de imrenecekleri bir konuma onu yükseltecektir. Böylelikle Peygamber’in bütün insanlara büyük bir iyiliği ve lütfu olacaktır.
80. “Ve de ki: “Rabbim, beni gireceğim yere doğrulukla girdir, çıkacağım yerden de doğrulukla çıkar.” Yani benim bütün giriş ve çıkışlarım senin itaatine ve rızana uygun olsun. Bu, onların ihlâsı ve emre uygunluğunu da içerir. “Tarafından bana destekleyici bir delil ver.” Yani yaptığım ve yapmadığım her şeye dair açık, kesin ve kati bir delilim olsun. Bu, Allah’ın kulunu yükselttiği en üstün haldir. Böylesinin bütün halleri hayır olur ve bütün halleri onu Rabbine yakınlaştırır. Her bir durumda o durumuna dair açık bir delili bulunur. Bu da faydalı ilmi, salih ameli, bütün meseleleri ve bunlara dair delilleri bilmeyi içerir.
81. “De ki: Hak geldi, batıl yok olup gitti.” Hak, Yüce Allah’ın Rasûlü Muhammed sallallahu aleyhi ve sellem’e vahyettiği her şeydir. İşte alla ona şunu ilan etmesini emretmektedir: Artık karşısında hiçbir şeyin duramayacağı hak gelmiş, batıl ise yok olup gitmiş, sona ermiştir. “Çünkü batıl, yok olmaya mahkumdur.” Batılın sıfatı, niteliği budur. Fakat bazen hak, onun karşısına çıkmayınca batılın bir gücü olur ve o rağbet görür. Ancak hak geldi mi batıl yok olup gider ve onun kıpırdamaya bile mecali kalmaz. Bundan dolayı batıl, ancak Allah’ın âyet ve delillerinin bilinmediği zaman ve mekânlarda revaç bulur.
Namazı vaktinde tam olarak güneşin göğün ortasından döndüğü zaman (yani zeval vaktinden itibaren) kılarak eda et. Bu öğle ve ikindi, akşam ve yatsı namazlarını kapsamaktadır. Sabah namazını kıl ve onda kıraati uzun oku. Çünkü gece melekleriyle gündüz melekleri sabah namazında hazır bulunurlar.
Kemudian pada sebagian malam, dirikanlah salat tahajud -wahai Rasul-, salatlah di sebagian waktu malam itu agar ia menjadi tambahan untuk mengangkat derajatmu, dengan harapan agar Allah membangkitkanmu di hari Kiamat kelak sebagai pemberi syafaat kepada seluruh umat manusia agar terbebaskan dari kesengsaraan dan rasa takut pada hari Kiamat, dan engkau berhak mendapatkan kedudukan sebagai pemegang syafaat 'uẓmā (teragung) yang dipuji dan disanjung oleh umat-umat terdahulu dan belakangan.
-Ey Resul!- Gecenin bir kısmında uykudan kalk da sana mahsus dereceni yükselten bir namaz kıl. Umulur ki Rabbin seni kıyamet gününde insanların çok korkunç sıkıntılar çektikleri o günde insanlara şefaatçi olarak diriltir. Ve öncekilerin ve sonrakilerin övdüğü büyük şefaat makamı senin için olur.
Así mismo, Mensajero, en parte de la noche levántate y reza, para que tu oración aumente tu rango y busques que tu Señor te eleve a una condición digna de alabanza en el Día del Juicio, como intercesor para la gente frente a los horrores del Día del Juicio, y para que alcances la posición de la gran intercesión, por la cual el primero y el último te alabarán.
And in part of the night, O Messenger, stand and pray, so that your prayer increases your rank, and seeking for your Lord to raise you to the praised station on the Day of Judgment, as an intercessor for the people from the horrors of the Day of Judgment, and so that you attain the position of the great intercession, for which the first and last will praise you.
Poslaniče, nakon što malo odspavaš, ustani i provedi dio noći u namazu i učenju Kur’ana kako bi učinio što više dobrih djela i, odatle, dobio više stupnjeve kod Allaha. Allah će te učiniti, Vjerovjesniče, zagovornikom ljudi na Sudnjem danu, pa će im olakšati patnju čekanja suđenja; i ti ćeš dobiti mjesto koje zaslužuje pohvalu prijašnjih i potonjih generacija.
Tahajjud, literally means keeping a vigil at night. The spirit of the tahajjud prayer is remembrance of God in the hours of solitude, i.e. during the night. When a man has slept for a short time, and gets up feeling refreshed, that is the best hour. When he directs his attention to God with full devotion and recites God’s words in the form of prayer during this hour, it is as if he were the epitome of devoutness. When his mind is fully concentrated on the prayer, his entire personality is so engaged that this strong attachment to God makes its way through his eyes. The high status of the Prophet (maqam mahmud) has two aspects, one pertaining to this world and the other pertaining to the hereafter. In the latter case it is linked by the commentators with the Great Intercession. As we learn from traditions, all the prophets will intercede, by the will of God, on the Day of Judgement on behalf of the believers. This intercession will be a testament to their being true believers, and only after this intercession by the prophets will the believers who have been awarded Paradise by God be admitted to Paradise. The Prophet Muhammad will be the Intercessor for the largest group, for his followers will be greater in number than any other. The worldly aspect of this exalted status of the Prophet Muhammad is his being acknowledged and acclaimed by the nations of the world on account of his having become a historical prophet. Indeed, the divine plan saw its completion with his prophethood; today the people of the world are compelled to acknowledge him as a prophet of God. His prophethood has become an established fact, instead of being the subject of controversy as it was during the early period of his prophetic career. That is to say, it is a prophethood in favour of which so much historical proof has accumulated that no room is left for doubt regarding the personality and teachings of the Prophet. Man, by his own established academic standard, is compelled to accept his prophetic position. The ultimate form of that acknowledgement and acceptance is praise. That is why such a status is described as exalted.
Ô Messager, veille une partie de la nuit à prier. Recherche en accomplissant des prières nocturnes à élever ta propre personne en degrés et à ce qu'Allah te ressuscite en tant qu'intercesseur le Jour de la Résurrection en faveur des gens à qui tu épargneras les effrois, et à accéder au rang d'intercesseur, un statut loué par les anciennes et les dernières générations.
Mula sa gabi ay bumangon ka, O Sugo, saka magdasal ka sa isang bahagi mula rito upang ang dasal mo ay maging isang karagdagan para sa iyo sa pag-aangat sa mga antas mo habang naghahangad na buhayin ka ng Panginoon mo sa Araw ng Pagbangon bilang tagapamagitan para sa mga tao mula sa dinaranas nila na mga hilakbot ng Araw ng Pagbangon at na magkaroon ka ng katayuan ng pamamagitang pinakadakila, na magpapapuri rito ang mga sinauna at ang mga nahuli.
The time of the Salah of Tahajjud: Injunctions and rulings
The word: فَتَھَجُّد (tahajjud) in: وَمِنَ اللَّيْلِ فَتَهَجَّدْ بِهِ (And during the night, wake up for Salah- 79) has been derived from ھجود :hujud. This word is used for two opposite meanings, that of sleeping and that of waking both. But, the words: وَمِنَ اللَّيْلِ فَتَهَجَّدْ بِهِ at this place, mean be awake with the Qur'an in a part of the night' because the pronoun in: بہٖ (bihi: with it) reverts back to the Qur'an. (Mazhari) 'Being awake with the Qur'an' means the making of Salah (with full compliance of what it requires). This very nightly prayer is called the prayer of Tahajjud in the terminology of Shari'ah. Speaking generally, the sense in which it has been taken is that the prayer said after waking up from a short sleep is the Tahajjud. But, according to Tafsir Mazhari, the sense of the verse is no more than sacrificing sleep to make Salah during some part of the night. This sense holds good for sleeping a little, then waking up from it and making Salah. Very similarly, it is also good if one begins by postponing sleep for Tahajjud and makes the Salah. The condition that one has to sleep before doing the prayer of Tahajjud is not found in the words used by the Qur'an. Apart from this, there are reports from Ahadith which support this general sense of Tahajjud.
And the definition of the prayer of Tahajjud reported from al-Hasan al-Basri (رح) by Imam Ibn Kathir (رح) also confirms this element of generality. The words of the report are as follows:
قال الحسن البصری (رح) ھو ما کان بعد العشاء و یحمل علٰی ما کان بعد النوم
Al-Hasan a1-Bari (رح) says: The prayer of Tahajjud holds good for every prayer that is said after al-` Isha And, (because of actual practice) it will be applied to that which is said after some sleep. (Ibn Kathir)
The outcome is that being after sleep is no condition in the real sense of the prayer of Tahajjud - and this condition is not present in the words of the Qur'an as well. But, speaking generally, it has been the constant practice of the Holy Prophet ﷺ and his noble Companions ؓ that they used to do their Tahajjud prayer after waking up in the later part of the night, therefore, this would be the better way of doing it.
Is the prayer of Tahajjud Fard (obligatory) or Nafl (additional)?
The words: نَفل nafl and نَافِلَةً :nafilah in: نَافِلَةً لَّكَ (an additional prayer for you - 79) literally mean 'additional.' Therefore, prayer (Salah) and charity (sadaqah, khairat) etc. that is not obligatory or necessary and, the doing of which brings thawab (reward), and not doing which entails no sin or misconduct, are called nafl. In this verse, by looking at the words: نَافِلَةً لَّكَ (an additional prayer for you) with the prayer of Tahajjud, it is summarily understood that the prayer of Tahajjud is particularly associated with the Holy Prophet ﷺ as nafl for him. The fact, though, is that its effect as nafl is shared by all, the Holy Prophet ﷺ and his entire ummah. Therefore, some respected early commentators have taken 'nafilah' at this place as an attribute of faridah or duty. The meaning given by them is that the Muslim community at large is obligated with five daily prayers only, but Tahajjud has also been made an additional obligation on the Holy Prophet ﷺ . So, at this place, the word: نَافِلَةً :nafilah appears in the sense of an additional obligation, not in the general sense of nafl.
Let us look at the correct investigative position in this matter. When, during the early stage of Islam, Surah al-Muzzammil was revealed, that was a time when five prayers had yet to be obligated. What everyone was obligated with was the prayer of Tahajjud. This obligation has been mentioned in Surah al-Muzzammil (73). Then, it was in the night of the Mi` raj (Ascent) that five prayers were made obligatory (fard). So, as for the obligatory nature of Tahajjud, it was abrogated as a duty on the Muslim community at large, by consensus. However, difference did exist about its obligatory nature. Was it also abrogated in the case of the Holy Prophet ﷺ ? Or, did it remain an obligation on him as a matter of special consideration - and in this verse, the expression: نَافِلَةً لَّكَ (nafilatal-lak) means exactly that 'the prayer of Tahajjud is an additional obligation on you.' But, according to Tafsir al-Qurtubi, this is not correct for many reasons. Firstly, there is no justification for taking nafl as fard. If it is supposed to be figurative speech, then, there will be no reality against it. Secondly, in authentic Ahdith, only five fixed prayers have been mentioned as obligatory (fard). At the end of another Hadith, it has been said that the fifty prayers made obligatory initially in the nocturnal journey of the Mi` raj were later reduced in number and set at five. Thus, the number was, though, reduced but the reward promised against these was that of no less than fifty. Then it was said: مَا يُبَدَّلُ الْقَوْلُ لَدَيَّ (The word [ given to My servants ] will not be changed with Me - Qaf, 50:29). It means: When the command was given for fifty, the reward shall be given for no less than fifty, though the number to be actually performed was re-duced.
The outcome of these narrative reports is no other but that no Salah - other than the five prayers - is obligatory (fard) on the Muslim ummah at large and on the Holy Prophet ﷺ himself. Then, there is a reason for it too. Had the word: نَافِلَةً nafilah been used here in the sense of an 'additional duty,' then, rather than using the word: لکَ (lak: for you) after it, the word used should have been: علَیک ('alaik: on you) since the latter signifies obligation while the word: لَکَ (lak: for you) is used only for approval and permission.
Similarly, this is the position declared to be correct and sound in Tafsir Mazhari which says: When the obligatory status of Tahajjud was abrogated in the case of the Muslim ummah, it stood abrogated in the case of the Holy Prophet ﷺ as well. What remained was nafl for everyone. But, this position raises a question: What is the singularity of the Holy Prophet ﷺ in it? That it is nafl for everyone already stands proved. What, then, would be the outcome of saying: نَافِلَةً لَّكَ (an additional prayer for you)? The answer is that, according to clear statements of Ahadith, all kinds of voluntary offerings and nafl ` Ibadat made by the Muslim ummah expiate their sins and serve as complements to whatever shortcomings remain in the performance of their obligatory prayers. But, the Holy Prophet ﷺ is not only that he is infallible (ma` sum) against sins, he is also above from any shortcomings in the observance of the etiquette of Salah. Therefore, as far as he is concerned, nafl ` Ibadat are nothing but additional. These cannot make amends for any shortcomings. Instead, these are simply a source of increased nearness to Allah. (Qurtubi, Mazhari)
Is the prayer of Tahajjud Nafl or Sunnah al-Mu'akkadah?
As for Sunnah al-Mu'akkadah (the emphasized Sunnah), Muslim jurists have a standing rule. Whatever the Holy Prophet ﷺ has done constantly, never leaving it unless under compulsion, is Sunnah al-Mu'akkadah - except that it is proved on the authority of an Islamic legal argument that the particular act was special to the Holy Prophet ﷺ and was not for the Muslim community in general. This rule will obviously re-quire that the prayer of Tahajjud should also be taken as Sunnah al-Mu'akkadah for everyone and not a mere nafl. The reason is that the constancy of the Holy Prophet ﷺ in the matter of this Salah stands proved as an uninterrupted Sunnah. And there is no proof of its being restricted to the Holy Prophet ﷺ . Therefore, it should be Sunnah al-Mu` ak-kadah for the Muslim ummah at large as well. This is the position Tafsir Mazhari rates as preferable, weightier and worthier. In proof of this being 'emphasized' (al-mu'akkadah), it has pointed out to the Hadith in which the Holy Prophet ﷺ said about a person who used to say his Tahajjud prayer earlier but left it later: 'the Shaitan has soiled his ear.' Such a drastic admonition and warning does not sound in order against the abandonment of nafl only. This tells us that it is Sunnah al-Mu'akkadah (an emphasized Sunnah).
And as for the respected elders who take the position that Tahajjud is only a nafl, they declared this perseverance and constancy to be the hallmark of the Holy Prophet ﷺ . Then, what he said as admonition against the abandonment of Tahajjud by the person who used to do it before was not really said against its abandonment by him as such. Instead, it was said against first getting used to it, then abandoning it. The reason is that a person who gets into the habit of doing a certain nafl must continue with it assiduously - and there is a consensus of the Muslim ummah on it. If one leaves it after being in the habit of doing it, he will be blameworthy because leaving it without excuse after the habit is the sign of certain evasion and reluctance. However, there is no blame on the person who is just not in the habit of doing it from the very beginning. Allah knows best.
The number of Raka` at in the prayer of Tahajjud
In the Sahih of al-Bukhari and Muslim, as narrated by Sayyidah ` A'ishah ؓ ، 'the Holy Prophet ﷺ would never say more than eleven raka’ at, in Ramadan or during months other than it.' Out of these eleven, according to the Hanafiyyah, three raka’ at used to be that of witr, the remaining eight being that of Tahajjud.
And in a narration of Sahih Muslim, the following words of Sayyidah ` A'ishah ؓ have been reported: 'The Holy Prophet ﷺ used to say thirteen raka’ at during the night which includes witr and two raka’ at of the Sunnah of Fajr as well.' (Mazhari) The Sunnah of Fajr has been counted with the nightly prayer because they are performed in almost the same sequence. These reports tell us that the usual habit of the Holy Prophet ﷺ was to offer eight raka’ at in the prayer of Tahajjud.
But, from a report coming from Sayyidah ` A'ishah ؓ herself, it also stands proved that, on occasions, he has done less than that number - four or six - as being sufficient. When Sayyidna Masruq asked her about the prayer of Tahajjud, she has been reported in the Sahih of al-Bukhari to have said: 'There used to be seven, nine and eleven raka’ at - other than the Sunnah of Fajr' (Mazhari from al- Bukhari). According to the Hanafiyyah, if three rakaat are that of witr, four out of seven, six out of nine and eight out of eleven turn out to be the rak’ at of Tahajjud.
In what manner was the prayer of Tahajjud offered?
Narrative reports as they generally appear in Ahadith prove that the first two rak’ at in the beginning were light with a brief recitation. Then, in the rest of the rak’ at, the recitation was long and so were the ruku' and sajdah - and, at times, this length would become too much and, at others, somewhat less. (This is a summary of the Hadith reports taken from Tafsir Mazhari at this place)
The Praised Station
The Holy Prophet ﷺ has been promised مقام محمود (Maqam Mahmud: The Praised Station) in this verse and this station is, out of all prophets, particular to the Holy Prophet ﷺ . As to its explanation, there are different sayings. But, the most sound of them is what appears in authentic Ahadith in the words of the Holy Prophet ﷺ himself. This Station is the station of the Grand Intercession (al-shaf'ah al-kubra). This will come to pass on the plains of Resurrection (al-Hashr) when all children of 'Adam will be there requesting every prophet and Messenger of Allah ﷺ to intercede with Him on their behalf. All prophets (علیہم السلام) will offer their excuse. Only the Holy Prophet ﷺ shall be blessed with the honorable station of interceding on behalf of the entire progeny of 'Adam. Hadith reports carry lengthy relevant details that appear in Tafsir Ibn Kathir and Mazhari at this point.
The intercession made by prophets and the righteous will be accepted
Out of the Islamic sects, the Khawarij and the Mu'tazilah deny the intercession of prophets. They say that a major sin will not be forgiven through intercession by anyone. But, Ahadith coming in uninterrupted succession prove that the intercession for sinners will be accepted from Prophets (علیہم السلام) ، even from the righteous of the community. There will be many whose sins will be forgiven through intercession.
Based on a report from Sayyidna ` Uthman ؓ ، it appears in Ibn Majah and al-Baihaqi that the Holy Prophet ﷺ said: On the day of Qiyamah, the blessed prophets will be the first to intercede on behalf of sinners, then the ` Ulama' and then the Shuhada'. According to Dailami reporting from Sayyidna Ibn ` Umar ؓ ، the Holy Prophet ﷺ said that the ` Alim will be told that he could intercede on behalf of his disciples, even if their number matches the number of stars.
And Abu Dawud and Ibn Hibban carry a narration of Sayyidna Abu al-Darda' ؓ ، with its chains ascending to the Holy Prophet ﷺ who said: The intercession made by a Shahid (شَھِید) will be accepted in favour of seventy people from his family.
The Musnad of Ahmad, al-Tabarani and al-Baihaqi authentically report Sayyidna Abu Umamah ؓ narrating that the Holy Prophet ﷺ said: On the intercession of one person from my ummah many people, more than the entire number of the people of the tribes of Rabi'ah and Mudar, will be admitted to Jannah.
A question and its answer
The question is when the Holy Prophet ﷺ will himself intercede - and no believer will remain in Hell because of it - why and how will the ` Ulama' and the righteous intercede? The answer appears in Tafsir Mazhari: perhaps, the ` Ulama' and the righteous of the community will present their intercession in favour of whomsoever they wish before the Holy Prophet ﷺ who will then intercede with Allah Ta` ala.
An important note
In a Hadith, the Holy Prophet ﷺ said: شَفَاعَتِی لِاَھلِ الکَبایٔرِ من اُمَّتِی (My intercession shall be for people who had committed major sins). This seems to tell us that those involved with major sins will be forgiven particularly through the intercession of the Holy Prophet ﷺ . Any angel or any individual from the Muslim community will not be able to intercede in the case of those who have committed major sins. Instead of that, the intercession made by the righteous of the Muslim community will be for those who were involved with minor sins.
The Station of Intercession could be reached through the efficacy of the prayer of Tahajjud
Hadrat Mujaddid Alf Thani, the famous religious revivalist of the first Islamic millennium in India, said that, in this verse, the Holy Prophet ﷺ was first given the command to make the prayer of Tahajjud, then he was promised the Praised Station, that is, the Station of Grand Intercession. This tells us that the prayer of Tahajjud serves as a special via media in acquiring the Station of Intercession.
Before we proceed to verse 8o, let us recapitulate what was said in the verses previous to it. Mentioned there first were the pains inflicted on the Holy Prophet ﷺ and the conspiracies they kept hatching to hurt and harm him. Along with it, it was also said that these hostile plans made by them will never succeed. In contrast, the Holy Prophet ﷺ was being blessed with the real plan to offset their evil by prompting him to establish the five prayers, and the Tahajjud. Following that, he has been promised the Praised Station, the highest among all prophets - a promise to be fulfilled in the Hereafter. Now, in this verse 80: وَقُل رَّبِّ أَدْخِلْنِي (And say, "0 my Lord, make me enter...), the first relief to him against the hurtful and treacherous actions of the disbelievers was given by Allah Ta` ala within this world in the form of his migration to Madinah. Then, he was given the good news of the conquest of Makkah in: وَقُلْ جَاءَ الْحَقُّ (And say, "Truth has come...81).
Hỡi Thiên Sứ Muhammad,Ngươi hãy thức dậy một phần thời gian của ban đêm để thực hiện một số lễ nguyện Salah tự nguyện được gọi lễ nguyện Salah Tahajjud (tức sự nỗ lực trong đêm) để được nâng lên cấp bậc ở nơi Thượng Đế của Ngươi bởi lẽ vào Ngày Phán Xét Ngươi sẽ được Ngài cử làm người được quyền cầu xin ân xá cho nhân loại và Ngươi sẽ là người mang một địa vị vinh dự đáng được khen ngợi nhất từ những người đầu tiên cho đến những người cuối cùng
E prega durante la notte, o Messaggero, e prega durante parte di essa, in modo che la tua Preghiera sia maggiore ed elevi il tuo rango, nella speranza che il tuo Dio, nel Giorno della Resurrezione, ti permetta di intercedere per la gente, a causa degli orrori del Giorno della Resurrezione; essa sarà la grande missione dell'intercessione, onorata dai primi e dagli ultimi.
Hỡi Thiên Sứ Muhammad, Ngươi hãy cầu nguyện Thượng Đế của Ngươi, nói: "Lạy Thượng Đế của bề tôi, xin Ngài hãy để bề tôi đi vào Madinah và đi ra khỏi Makkah bằng lối đi của sự tuân lệnh Ngài và làm Ngài hài lòng, và xin Ngài ban cho bề tôi một lý do được yểm trợ nơi Ngài đối với kẻ thù của bề tôi.
Di', o Messaggero: "Dio mio, fa' che tutto ciò che ricevo e che dono sia rivolto alla tua obbedienza e finalizzato al Tuo compiacimento, e stabilisci, da parte Tua, una prova evidente che mi sostenga contro il mio nemico
Sabihin mo, O Sugo: "Panginoon ko, gumawa ka sa mga pasukan ko at mga labasan ko sa kabuuan ng mga ito sa pagtalima sa Iyo at ayon sa kaluguran Mo, at gumawa Ka para sa akin mula sa ganang Iyo ng isang katwirang nakahayag na mag-aadya Ka sa akin sa pamamagitan nito laban sa kaaway ko."
It has been reported in al-Jami` of Tirmidhi from Sayyidna ` Abdullah ibn ` Abbas ؓ that the Holy Prophet ﷺ was in Makkah al-Mu` azzamah. Then, he was commanded to migrate to Madinah. Thereupon, this verse was revealed: وَقُل رَّبِّ أَدْخِلْنِي مُدْخَلَ صِدْقٍ وَأَخْرِجْنِي مُخْرَجَ صِدْقٍ (And say, "0 my Lord, make me enter a rightful entrance and make me exit a rightful exit - so). Here, the word: مُدخَل (mudkhal) and مُخرَج (mukhraj) meaning the place of entry and the place of exit are اِسمَ ظرف (ism-al-zarf: the noun of place and time). The addition of the attribute (na't) of صِدق :sidq (translated as rightful) releases the sense of such entry and exit being totally true to the will and pleasure of Allah and in the best of attending circumstances, because the word: صِدق to (sidq) is also used in the Arabic language for every such act as is correct and better both outwardly and inwardly. The words: قَدَمَ صِدْقٍ (Yunus 10:2), لِسَانَ صِدْقٍ (ash-Shu` ara 26:84) and مَقْعَدِ صِدْقٍ (al-Qamar 54:55) have been used in the Holy Qur'an in that very sense.
'Entrance' means 'Madinah' and the place of exit denotes 'Makkah.' The sense takes the form of a prayer: 0 Allah, may my entry into Madinah turn out to be good and smooth, without having to face anything unpleasant and unwelcome on arrival there. And may my exit from Makkah be good and smooth, without being entangled in love of country and home.' There are other exegetic statements too which explain this verse. But, this particular explanation has been reported from Hasan al-Basri (رح) and Qatadah. Ibn Kathir calls it 'the most sound statement.' Ibn Jarir too has gone by it. As for the order, it required that the 'exit' should have been mentioned first while the 'entrance,' later. But, the precedence of 'entrance' and the succession of 'exit' is there, perhaps, to indicate that the exit from Makkah had no purpose of its own, in fact, parting from the Baytullah was extremely shocking. But, there was a purpose - to look for peace, for Islam and Muslims - something that could be hoped for through the entry in Madinah. Therefore, the objective to be achieved was made to come first.
A prayer for important objectives
At the time of his migration to Madinah, Allah Ta’ ala asked the Holy Prophet ﷺ to make this dua' which pleaded with Him that his exit from Makkah and then the arrival in Madinah should both be good and smooth in all possible ways. It was the outcome of this prayer that, though he was within the striking range of the pursuing disbelievers at the time of Hijrah, yet Allah Ta’ ala shielded him at every step and finally made Madinah al-Tayyibah good and promising for him and for all Muslims, both outwardly and inwardly. Therefore, some ` Ulama' have said that every Muslim should remember to make this prayer at the beginning of all objectives they wish to pursue and that this prayer is beneficial for all objectives and purposes. The sentence which complements this very prayer appears next: وَاجْعَل لِّي مِن لَّدُنكَ سُلْطَانًا نَّصِيرًا "and grant me from Your Own a power favoured (by You)." Qatadah, the great tabi` i says: the Holy Prophet ﷺ knew that fulfilling his functional duties as a prophet and working while besieged by enemies were challenges he could not handle personally. Therefore, He prayed to Allah Ta’ ala for help and the power to subdue. The prayer was answered and everyone saw its effects.
Reci, moleći svog Gospodara: “Gospodaru moj, uputi me na ono što je ispravno i dobro za mene u svakoj situaciji, da budem Tebi pokoran, te mi podari čvrste dokaze protiv neprijatelja.”
Y di, Mensajero: “¡Señor mío!, concédeme una entrada y una salida digna de Tu obediencia y voluntad en todos mis asuntos. Y concédeme una prueba clara a través de la cual me socorras frente a mi enemigo”.
And say, O Messenger: O my Lord, make all my entrances and exits in Your obedience and for Your pleasure. And give me from Yourself a clear proof through which You help me against my enemy.
-Ey Resul!- De ki: Rabbim! Benim bütün gireceğim ve çıkacağım yerlerin hepsini senin taatin ve rızan üzerine olan yerler kıl. Bana katından düşmanıma karşı yardım edici apaçık bir delil ver.
Katakanlah -wahai Rasul-, "Wahai Tuhanku! Jadikanlah semua tempat masuk dan tempat keluarku senantiasa dalam ketaatan dan keridaan-Mu, dan berikanlah kepadaku dari sisi-Mu hujah dan dalil kuat lagi jelas agar bisa memenangkanku atas musuh-musuhku."
The Command to emigrate
Imam Ahmad recorded that Ibn `Abbas said: The Prophet was in Makkah, then he was commanded to emigrate, and Allah revealed the words:
وَقُل رَّبِّ أَدْخِلْنِى مُدْخَلَ صِدْقٍ وَأَخْرِجْنِى مُخْرَجَ صِدْقٍ وَاجْعَل لِّى مِن لَّدُنْكَ سُلْطَـناً نَّصِيرًا
(And say: "My Lord! Let my entry be good, and (likewise) my exit be good. And grant me from You a helping authority.") At-Tirmidhi said, "This is Hasan Sahih." Al-Hasan Al-Basri commented on this Ayah, "When the disbelievers of Makkah conspired to kill the Messenger of Allah ﷺ, or expel him or imprison him, Allah wanted him to fight the people of Makkah, and commanded him to go to Al-Madinah. What Allah said was:
وَقُل رَّبِّ أَدْخِلْنِى مُدْخَلَ صِدْقٍ وَأَخْرِجْنِى مُخْرَجَ صِدْقٍ
(And say: "My Lord! Let my entry be good, and (likewise) my exit be good...")
وَقُل رَّبِّ أَدْخِلْنِى مُدْخَلَ صِدْقٍ
(And say: "My Lord! Let my entry be good...") means, my entry to Al-Madinah.
وَأَخْرِجْنِى مُخْرَجَ صِدْقٍ
(and (likewise) my exit be good, ) means, my exit from Makkah. This was also the view of `Abdur-Rahman bin Zayd bin Aslam.
وَاجْعَل لِّى مِن لَّدُنْكَ سُلْطَـناً نَّصِيرًا
(And grant me from You a helping authority.) Al-Hasan Al-Basri explained this Ayah; "His Lord promised to take away the kingdom and glory of Persia and give it to him, and the kingdom and glory of Byzantium and give it to him." Qatadah said, "The Prophet of Allah knew that that he could not achieve this without authority or power, so he asked for authority to help him support the Book of Allah, the Laws of Allah, the obligations of Allah and to establish the religion of Allah. Authority is a mercy from Allah which He places among His servants, otherwise some of them would attack others, and the strong would consume the weak." Alongside the truth, he also needed power and authority in order to suppress those who opposed and resisted him, hence Allah said:
لَقَدْ أَرْسَلْنَا رُسُلَنَا بِالْبَيِّنَـتِ
(Indeed We have sent Our Messengers with clear proofs,) until His saying,
وَأَنزْلْنَا الْحَدِيدَ
(And We brought forth iron) 57:25
A Threat to the Disbelievers of the Quraysh
وَقُلْ جَآءَ الْحَقُّ وَزَهَقَ الْبَـطِلُ
(And say: "Truth has come and falsehood has vanished...") This is a threat and a warning to the disbelievers of the Quraysh, for there has come to them from Allah the truth of which there can be no doubt and which they have no power to resist. This is what Allah has sent to them of the Qur'an, faith and beneficial knowledge. Their falsehood has perished or vanished and been destroyed, it cannot remain or stand firm in the face of the truth.
بَلْ نَقْذِفُ بِالْحَقِّ عَلَى الْبَـطِلِ فَيَدْمَغُهُ فَإِذَا هُوَ زَاهِقٌ
Nay, We fling the truth against the falsehood, so it destroys it, and behold, it dis- appears. Al-Bukhari recorded that `Abdullah bin Mas`ud said: The Prophet entered Makkah (at the Con- quest), and around the House (the Ka`bah) were three hundred and sixty idols. He started to strike them with a stick in his hand, saying,
جَآءَ الْحَقُّ وَزَهَقَ الْبَـطِلُ إِنَّ الْبَـطِلَ كَانَ زَهُوقًا
(Truth has come and falsehood has vanished. Surely falsehood is ever bound to vanish.) 17:81
جَآءَ الْحَقُّ وَمَا يُبْدِىءُ الْبَـطِلُ وَمَا يُعِيدُ
(Truth has come, and falsehood can neither create anything nor resurrect (anything).) 34:49
Ô Messager, dis: Fasse que toutes mes entrées et mes sorties soient guidées par l’obéissance que je Te voue et la recherche de Ton agrément et accorde-moi un argument éclatant par lequel Tu me secours de mes ennemis.
Mensajero, diles a estos idólatras: “El Islam ha llegado, la ayuda que Al-lah prometió se ha hecho realidad, y la idolatría y la incredulidad se han disipado. Sin duda, la falsedad se desvanecerá, incapaz de permanecer frente a la Verdad”.
Katakanlah pula kepada orang-orang musyrik itu -wahai Rasul-, "Islam telah datang, kemenangan yang Allah janjikan telah tiba, serta kekafiran dan kesyirikan telah lenyap karena sungguh kebatilan pasti akan lenyap dan sirna, akan hancur bila berhadapan dengan kebenaran."
Božiji Poslaniče, kaži nevjernicima: “Došao je islam, i došla je Allahova pomoć koju je obećao, a nestalo je idolopoklonstva i nevjerstva! Doista laž nestaje pred istinom."
-Ey Resul!- Bu müşriklere de ki: İslam geldi ve Allah'ın vadettiği zaferi gerçekleşti, şirk ve küfür de yok oldu gitti. Zaten batıl yok olup dağılır ve hakkın karşısında da devamlı kalamaz.
The Quraysh leaders wanted to denigrate the Prophet Muhammad by heaping all kinds of blame and abuses upon him, but God’s plan was to grant him an exalted status. This divine plan materialised, by God’s will, in the form of favourable circumstances being produced in Madinah to coincide with the Prophet’s emigration to this city. According to the divine plan, the majority of the Madinans took no time in converting to Islam as a result of the efforts made by the Prophet and his Companions to spread the word of God. Finally, Makkah was conquered and then the whole of Arabia surrendered to Islam. This was the divine plan that has been expressed in the Quran in the form of a prayer enjoined upon the Prophet.
And say, O Messenger, to these idolaters: Islam has come, the help which Allah promised has come true, and idolatry and disbelief has gone. Surely, falsehood is going and will disappear, unable to remain in the face of truth.
Ô Messager, dis à ces polythéistes: L’Islam est venu et le secours promis par Allah est devenu réalité. Le polythéisme et la mécréance quant à eux, ont disparu. En effet le faux se volatilise et ne subsiste pas face au vrai.
E di', o Messaggero, a questi idolatri: "l'Islām è giunto, realizzando il sostegno che Allāh ha promesso e l'eliminazione dell'idolatria e della miscredenza; in verità, la menzogna svanisce, non resiste dinanzi alla verità".
Sabihin mo, O Sugo, sa mga tagapagtambal na ito: "Dumating ang Islām at nagkatotoo ang pangako ni Allāh na pag-aadya rito, at umalis ang Shirk at ang Kawalang-pananampalataya. Tunay na ang kabulaanan ay umaalis, napapawi, hindi tumatatag sa harapan ng katotohanan."
Verse 81: وَقُلْ جَاءَ الْحَقُّ وَزَهَقَ الْبَاطِلُ (And say, "Truth has come and false-hood has vanished" ) was revealed after Hijrah about the conquest of Makkah. Sayyidna Ibn Masud ؓ says that on the day Makkah was conquered, the Holy Prophet ﷺ entered Makkah. At that time, there were three hundred and sixty idols standing around the Baytullah. Some ` Ulama' report a reason for this particular number. They say that the Mushriks of Makkah had a separate idol for each day of the year that they used to worship on the given day. (Qurtubi) When the Holy Prophet ﷺ reached there, this was the verse he had on his blessed lips: وَقُلْ جَاءَ الْحَقُّ وَزَهَقَ الْبَاطِلُ (Truth has come and falsehood has vanished) while he went round striking at each single idol on the chest with his stick. (al-Bukhari and Muslim)
It appears in some Hadith narratives that the end of this stick had a pewter or iron ferrule mounted on it. So, when the Holy Prophet ﷺ would hit an idol on the chest, it would fall back. In the end, when all idols fell down, he gave orders that they be demolished. (Qurtubiwithreference to Qadi ` Iyad and al-Qushairi)
It is necessary to erase customs and symbols of polytheism, disbelief and falsehood
Imam al-Qurtubi said that this verse proves that it is wajib (necessary, obligatory) to erase the idols of Mushriks and all other polytheistic symbols and signs - and all such false instruments that are used in the way of sin and disobedience as well. They too come under the purview of the game injunction. Ibn al-Mundhir said that pictures and sculpted figures made in wood or metal etc. also come under the injunction governing idols. The Holy Prophet ﷺ had torn the curtain having pictures made on it in lines and colors. This, incidentally, tells us about the general injunctions covering common pictures. According to Sahih Hadith, when Sayyidna ` Isa (علیہ السلام) will come towards the later times, he will undo the cross and eliminate the swine. These things prove that it is necessary to demolish and eliminate the instruments of shirk, kufr and batil.
Hỡi Thiên Sứ Muhammad, Ngươi hãy nói với những kẻ thờ đa thần: Islam đã đến, đó là chân lý, lời hứa của Allah ban cho nó sự thắng lợi đã được chứng thực, sự đa thần và vô đức tin sẽ bị đánh bại bởi nó là điều ngụy tạo, và điều ngụy tạo không đứng vững trước điều chân lý.
We can now move to the last verse (82) cited above: وَنُنَزِّلُ مِنَ الْقُرْآنِ مَا هُوَ شِفَاءٌ (And We reveal the Qur'an which is a cure). That the Holy Qur'an cures hearts and delivers people from shirk and kufr, low morals and spiritual ailments is no secret. The entire Muslim ummah agrees with it. And according to some ` Ulama', the way the Qur’ an is a cure for spiritual ailments, it is also a cure for physical diseases. The sense is that reciting the verses of the Qur'an and blowing the breath on the body of the sick person or to write its words on an amulet and putting it around the neck is also expected to be a cure for physical diseases. Hadith narratives bear testimony to it. The Hadith of Sayyidna Abu Said al-Khudri ؓ can be seen in all books of Ahadith. It says that a party of the noble Companions ؓ was in travel. In a village on their way, a scorpion had bitten the chief. The village people asked the Companions if they could suggest some treatment for it. They recited the Surah al-Fatihah seven times, blew their breath on him and the ailing patient stood cured. Later, when this incident was mentioned before the Holy Prophet ﷺ ، he declared this action of the Companions to be permissible.
Similarly, there are several other Hadith reports which prove that the Holy Prophet ﷺ has done it himself. After having recited the last two verses of the Qur'an, he would blow his breath on the sick person. It is also proved that the Sahabah and the Tabi` in used to treat sick people with the recital of the last two verses of the Qur’ an as well as with the recital of other verses from it. That it was written and placed around the neck as an amulet also stands proved. Al-Qurtubi has given details about it under his commentary on this verse.
The last sentence of the verse: (And it adds nothing to the unjust but loss - 82) tells us that the Holy Qur'an - when recited with faith and reverence - is certainly a cure. It is open. It is proven. Conversely, any denial of the Qur’ an, or irreverence to it, could also become a source of loss and misfortunes.
E rivelammo, nel Coranoالقرآن , una cura per i cuori dall'ignoranza, dalla miscredenza, e dal dubbio; ed esso è inoltre una cura per i corpi, se viene recitato a questo scopo; ed è misericordia nei confronti dei credenti che lo seguono. Questo Coranoهذا القرآن non fa altro che aumentare la rovina dei miscredenti, poiché il suo ascolto li infastidisce ed aumenta la loro rinnegazione e avversità ad esso.
Allah ban xuống trong Qur'an, có những điều dùng để chữa tâm bệnh từ sự ngu muội, vô đức tin và thờ đa thần, có những điều dùng để chữa bệnh tật của thể xác và có những điều là hồng ân cho những người có đức tin ngoan đạo. Tuy nhiên, Qur'an không mang lại thêm điều tốt đẹp cho những kẻ vô đức tin ngoại trừ sự diệt vong vì tai của chúng đã bị che lại và Qur'an không ban thêm gì cho chúng ngoại trừ sự phủ nhận và chống đối.
Nagbababa Kami mula sa Qur’ān ng pagpapagaling para sa mga puso mula sa kamangmangan, kawalang-pananampalataya, at pagdududa; ng pagpapagaling sa mga katawan kapag ginamit ito sa ruqyah; at ng awa para sa mga mananampalatayang nagsasagawa nito. Walang naidaragdag ang Qur'ān na ito sa mga tagatangging sumampalataya kundi isang kapahamakan dahil ang pagkarinig dito ay nagpapangitngit sa kanila at nakadaragdag sa kanila ng pagpapasinungaling at pag-ayaw rito.
Biz, kalpler cehaletten, küfürden, şüpheden kurtulsun diye Kur'an'dan şifa indirdik. Rukye yapıldığında o bedenler için şifadır. Onunla amel eden Müminler için şifadır. Bu Kur'an kâfirlerin ancak helakını arttırır. Çünkü onu duymaları onları öfkelendirip kızdırıyor, yalanlamalarını ve yüz çevirmelerini arttırıyor.
"Dan Kami turunkan dari al-Qur`an suatu yang menjadi pe-nawar dan rahmat bagi orang-orang yang beriman, dan tidaklah al-Qur`an itu menambah kepada orang-orang yang zhalim melain-kan kerugian." (Al-Isra`: 82).
(82) Al-Qur`an itu mengandung penyembuh dan rahmat. Akan tetapi, kandungan itu bukan untuk setiap orang. Itu hanya diperuntukkan bagi orang-orang beriman dan membenarkan ayat-ayatNya lagi mengetahuinya. Adapun orang-orang zhalim yang tidak membenarkan atau tidak mau mengamalkannya, maka ayat-ayat itu tidak menambah kepada mereka kecuali kerugian belaka. Hal ini karena hujjah telah tegak atas mereka.
Penyembuhan yang disebutkan dalam al-Qur`an itu bersifat umum untuk menyembuhkan hati dari syubhat dan kebodohan, pemikiran rusak, dan penyimpangan yang buruk, serta niat yang busuk. Al-Qur`an mencakup ilmu yakin yang mengakibatkan syu-bhat dan kebodohan lenyap, (serta mengandung) nasihat dan per-ingatan yang dapat melenyapkan setiap syahwat yang menyelisihi perintah Allah. (Selain itu), juga untuk menyembuhkan tubuh dari rasa sakit dan gangguan-gangguannya.
Adapun rahmat, maka sesungguhnya muatan al-Qur`an itu berisi sebab-sebab dan sarana-sarana yang dianjurkan bagi seorang hamba untuk melakukannya. Kapan saja dia menjalankannya, maka akan memperoleh kemenangan berupa rahmat, kebahagiaan yang abadi dan pahala yang akan disegerakan ataupun ditangguhkan pembalasannya.
Kami turunkan dari Al-Qur`ān sesuatu yang menjadi obat penawar bagi hati dari penyakit kebodohan, kekafiran, dan keraguan, dan sesuatu yang menjadi obat bagi badan bila melakukan rukiah dengannya, juga dari Al-Qur`ān itu Kami turunkan sesuatu yang menjadi rahmat bagi orang-orang mukmin yang beramal dengannya. Al-Qur`ān ini tidaklah menambah pada orang-orang kafir kecuali kebinasaan; karena mendengarkannya membuat mereka semakin dengki, semakin mendustakan, dan berpaling darinya.
Parmi les versets du Coran que Nous révélons, certains guérissent les cœurs de l’ignorance, de la mécréance et du doute mais aussi les corps lorsqu’on les récite en guise de remède. D’autres versets encore sont une miséricorde pour les croyants qui les mettent en pratique. Ce Coran ne fait qu’accroître la perdition des mécréants, car son écoute les indispose et les rend plus entêtés à le démentir et à se détourner de lui.
82- Biz, Kur’an’dan mü’minler için şifa ve rahmet olan şeyler indiriyoruz. Bunlar, zalimlerin ise ancak hüsrânını arttırır.
82. Kur’an, şifa ve rahmeti içerir. Ancak bu, herkes için değil, sadece O’na iman eden, âyetlerini tasdik eden ve gereğince amel edenler içindir. Onu tasdik etmemek yahut gereğince amel etmemek suretiyle zalim olanlara gelince, onun âyetleri onların ancak hüsranlarını artırır. Zira bu Kur’an ile onlara karşı ilâhi delil ortaya konulmuş olur. Kur’an içerdiği şifa; şüphe, cehalet, bozuk görüş, sapmalar, kötü maksatlar gibi kalbî hastalıkların bütünü için geçerlidir. Çünkü Kur’an, kendisi vasıtasıyla her türlü şüphe ve cehaletin ortadan kalktığı ilm-i yakîni/kesin bilgiyi, ayrıca Allah’ın emrine aykırı her türlü arzu ve isteklerin giderilmesi için de öğüt ve hatırlatmalar içerir. Kur’an aynı zamanda bedeni hastalık ve ağrılara da şifadır. Rahmet oluşuna gelince Kur’an-ı Kerim’de kulun işlemeye teşvik edildiği ve onu rahmete ulaştıran pek çok sebep ve vesileler yer alar. Kul, bunları yerine getirirse ebedî rahmet ve mutluluğa, dünyevî ve uhrevî mükâfata nail olur.
And I reveal in the Qur’ān that which cures the hearts of ignorance, disbelief and doubt, cures the bodies when treated through it, and that which is a mercy for the believers who practice it. And this Qur’ān only increases the disbelievers in destruction, as listening to it angers them and makes them deny and turn away from it even more.
Revelé en el Corán aquello que cura los corazones de la ignorancia, la incredulidad y la duda, y que también cura los cuerpos cuando se tratan a través de él, y aquello que es una misericordia para los creyentes que lo practican. Pero este Corán solo aumenta la perdición de los incrédulos, ya que se irritan al escucharlo y, entonces, lo niegan y se alejan aún más de él.
The Qur'an is a Cure and a Mercy
Allah tells us that His Book, which He has revealed to His Messenger Muhammad ﷺ, the Qur'an to which falsehood cannot come, from before it or behind it, (it is) sent down by the All-Wise, Worthy of all praise, is a cure and a mercy for the believers, meaning that it takes away whatever is in their hearts of doubt, hypocrisy, Shirk, confusion and inclination towards falsehood. The Qur'an cures all of that. It is also a mercy through which one attains faith and wisdom and seeks goodness. This is only for those who believe in it and accept it as truthful, it is a cure and a mercy only for such people. As for the disbeliever who is wronging himself by his disbelief, when he hears the Qur'an, it only makes him further from the truth and increases him in his disbelief. The problem lies with the disbeliever himself, not with the Qur'an, as Allah says:
قُلْ هُوَ لِلَّذِينَ ءَامَنُواْ هُدًى وَشِفَآءٌ وَالَّذِينَ لاَ يُؤْمِنُونَ فِى ءَاذَانِهِمْ وَقْرٌ وَهُوَ عَلَيْهِمْ عَمًى أُوْلَـئِكَ يُنَادَوْنَ مِن مَّكَانٍ بَعِيدٍ
(Say: "It is for those who believe, a guide and a cure. And as for those who disbelieve, there is heaviness in their ears, and it is blindness for them. They are those who are called from a place far away (so they neither listen nor understand).") 41:44
وَإِذَا مَآ أُنزِلَتْ سُورَةٌ فَمِنْهُمْ مَّن يَقُولُ أَيُّكُمْ زَادَتْهُ هَـذِهِ إِيمَـناً فَأَمَّا الَّذِينَ ءامَنُواْ فَزَادَتْهُمْ إِيمَـناً وَهُمْ يَسْتَبْشِرُونَ - وَأَمَّا الَّذِينَ فِى قُلُوبِهِم مَّرَضٌ فَزَادَتْهُمْ رِجْسًا إِلَى رِجْسِهِمْ وَمَاتُواْ وَهُمْ كَـفِرُونَ
(And whenever there comes down a Surah, some of them (hypocrites) say: "Which of you has had his faith increased by it" As for those who believe, it has increased their faith, and they rejoice. But as for those in whose hearts is a disease, it will add suspicion and doubt to their suspicion, disbelief and doubt; and they die while they are disbelievers.) (9:124-125) And there are many other similar Ayat.
وَنُنَزِّلُ مِنَ الْقُرْءَانِ مَا هُوَ شِفَآءٌ وَرَحْمَةٌ لِّلْمُؤْمِنِينَ
(And We send down of the Qur'an that which is a cure and a mercy to the believers,) Qatadah said, "When the believer hears it, he benefits from it and memorizes it and understands it."
وَلاَ يَزِيدُ الظَّـلِمِينَ إَلاَّ خَسَارًا
(and it increases the wrongdoers in nothing but loss.) They do not benefit from it or memorize it or understand it, for Allah has made this Qur'an a cure and a mercy for the believers.
وَإِذَآ أَنْعَمْنَا عَلَى الإنْسَـنِ أَعْرَضَ وَنَأَى بِجَانِبِهِ وَإِذَا مَسَّهُ الشَّرُّ كَانَ يَئُوساً
Milostivi Allah objavljuje kur’anske ajete koji liječe svako bolesno srce od sumnje, nevjerovanja i neznanja, i koji liječe tijela kada se uče kao rukja. Kur'an je milost onima koji rade po njemu, dok nevjernicima samo propast povećava, jer kada ga čuju - povećava se njihova mržnja, njihovo poricanje i njihovo odbijanje.
The Quran is a declaration of pure truth. The communication of the pure truth amounts to adversely affecting the interests of all those who follow such ‘truth’ as has been vitiated by human interpolation. But when the pure truth is laid before those whose thinking is realistic, it is accepted by them as their absolute standard or criterion, as opposed to following their own instincts. They mould themselves to the truth instead of moulding the truth to themselves. Owing to their sincerity and realistic thinking, the Quran becomes a blessing for them. Unlike them are the arrogant ones who think that they are great, because of their particular mindset. When the truth comes to them in its pure form, their minds function in the wrong direction. They fail to understand that, if they adopted the truth, they would become right-minded persons. On the contrary, they believe that if they accepted the truth presented by someone else, they would become diminished in stature. So, in order to satisfy their egos, they are ready to belittle the truth by refusing to accept it, and attempting to show that it is not worth accepting.
83- İnsana nimet verdiğimiz zaman (itaatten) yüz çevirir ve yan çizer. Ona kötülük dokunduğu zaman da büsbütün ümitsizliğe düşer.
83. Allah’ın kendisine hidâyet verdikleri müstesnâ insanın insan olması bakımından tabiatı budur. Şöyle ki Yüce Allah, insana bir nimet ihsan edecek olursa o, bu nimetlerden dolayı sevinir, hatta şımarır. Rabbine karşı gelir, yan çizer, O’na şükretmez ve O’nu anmaz. “Ona” hastalık ve benzeri bir “kötülük dokunduğu zaman da” hayırdan yana “büsbütün ümitsizliğe düşer.” Artık Rabbinden umudunu keser ve içinde bulunduğu halin ebediyen devam edeceğini zanneder. Yüce Allah’ın hidâyet verdiği kimselere gelince onlar, nimetlere erdiklerinde Rabbe itaatle boyun eğerler ve nimetlerine şükrederler. Darlık ve sıkıntı zamanlarında da Allah’a yalvarıp yakarırlar, O’ndan esenlik diler, içinde bulundukları durumun sona erdirilmesini umarlar. Böylelikle karşı karşıya kaldıkları bela ve musibet hafifler.
İnsana sağlık ve zenginlik nimeti verdiğimiz zaman kibirlenerek Allah'a şükretmekten, itaat etmekten yüzünü çevirir ve uzaklaşır. Onun başına bir hastalık veya fakirlik veya benzeri durumlar geldiğinde de Allah'ın rahmetinden şiddetli bir şekilde ümitsizliğe düşer.
Kad Plemeniti Allah podari neku blagodat onom koji poriče Njegove znakove i negira Njegove blagodati, takav Mu postane neposlušan i čini grijehe. S druge strane, ukoliko ga zadesi nevolja, u vidu siromaštva ili bolesti, izgubi nadu u Allahovu milost.
Cuando le concedo al incrédulo una bendición como la salud y la riqueza, pero luego él rechaza agradecer a Al-lah y obedecerle, y se aleja con orgullo. Pero cuando lo afligen enfermedades, pobreza o cosas similares, se siente abatido en extremo y desespera de la misericordia de Al-lah.
"Dan apabila Kami berikan kesenangan kepada manusia, nis-caya berpalinglah dia, dan membelakangi dengan sikap yang som-bong; dan apabila dia ditimpa kesusahan, niscaya dia berputus asa." (Al-Isra`: 83).
(83) Begitulah tabiat manusia dari sudut pandang dzatnya, kecuali orang-orang yang mendapat hidayah dari Allah. Manusia itu saat meraih kenikmatan dari Allah, maka dia bersuka cita de-ngannya, menyombongkan diri dengannya, berpaling dan menjauhi Rabbnya, tidak bersyukur kepadaNya dan tidak mau mengingatNya ﴾ وَإِذَا مَسَّهُ ٱلشَّرُّ ﴿ "dan apabila dia ditimpa kesusahan," seperti sakit atau selainnya ﴾ كَانَ يَـُٔوسٗا ﴿ "niscaya dia berputus asa," dari kebaikan. Dia putus asa dari harapan (mendapatkan rahmat) Rabbnya, dan me-nyangka bahwasanya keadaan yang menimpanya itu akan terjadi selamanya.
Adapun orang yang mendapatkan hidayah Allah, maka dia merendahkan diri dan bersyukur kepada Rabbnya tatkala mendapat-kan kenikmatan. Apabila ditimpa musibah, maka dia memohon dengan merendahkan diri kepada Rabbnya dan mengharap kekuat-an kepada Allah, supaya segera dihilangkan musibah yang telah menimpanya. Dengan itu, akan lebih meringankan beban cobaannya.
Turning away from Allah at Times of Ease and despairing at Times of Calamity
Allah tells us about the weakness that is inherent in man, except for those whom He protects at both times of ease and calamity. If Allah blesses a man with wealth, good health, ease, provision and help, and he gets what he wants, he turns away from the obedience and worship of Allah, and becomes arrogant. Mujahid said, "(It means) he goes away from Us." I say, this is like the Ayah:
فَلَمَّا كَشَفْنَا عَنْهُ ضُرَّهُ مَرَّ كَأَن لَّمْ يَدْعُنَآ إِلَى ضُرٍّ مَّسَّهُ
(But when We have removed his harm from him, he passes on as if he had never invoked Us for a harm that touched him!) 10:12 and;
فَلَمَّا نَجَّـكُمْ إِلَى الْبَرِّ أَعْرَضْتُمْ
(But when He brings you safe to land, you turn away.) When man is stricken with evil, which means disasters, accidents and calamities,
كَانَ يَئُوساً
(he is in great despair.), meaning that he thinks he will never have anything good again. As Allah says,
وَلَئِنْ أَذَقْنَا الإِنْسَـنَ مِنَّا رَحْمَةً ثُمَّ نَزَعْنَاهَا مِنْهُ إِنَّهُ لَيَئُوسٌ كَفُورٌ - وَلَئِنْ أَذَقْنَاهُ نَعْمَآءَ بَعْدَ ضَرَّآءَ مَسَّتْهُ لَيَقُولَنَّ ذَهَبَ السَّيِّئَاتُ عَنِّي إِنَّهُ لَفَرِحٌ فَخُورٌ - إِلاَّ الَّذِينَ صَبَرُواْ وَعَمِلُواْ الصَّـلِحَاتِ أُوْلَـئِكَ لَهُمْ مَّغْفِرَةٌ وَأَجْرٌ كَبِيرٌ
(And if We give man a taste of mercy from Us, and remove it from him, verily, He is despairing, ungrateful. But if We let him taste good after evil has touched him, he is sure to say: "Ills have departed from me." Surely, he is exultant, and boastful. Except those who show patience and do righteous good deeds: those, theirs will be forgiveness and a great reward.) (11:9-11)
قُلْ كُلٌّ يَعْمَلُ عَلَى شَاكِلَتِهِ
(Say: "Each one does according to Shakilatihi...") Ibn `Abbas said, "According to his inclinations." Mujahid said, "According to his inclinations and his nature." Qatadah said, "According to his intentions." Ibn Zayd said, "According to his religion." All these suggestions are close in meaning. This Ayah - and Allah knows best - is a threat and a warning to the idolators, like the Ayah:
وَقُل لِّلَّذِينَ لاَ يُؤْمِنُونَ اعْمَلُواْ عَلَى مَكَانَتِكُمْ
(And say to those who do not believe: "Act according to your ability and way") (11:121) So Allah says:
قُلْ كُلٌّ يَعْمَلُ عَلَى شَاكِلَتِهِ فَرَبُّكُمْ أَعْلَمُ بِمَنْ هُوَ أَهْدَى سَبِيلاً
(Say: "Each one does according to Shakilatihi, and your Lord knows best of him whose path is right.") meaning either us or you. Everyone will be rewarded in accordance with his deeds, for nothing whatsoever is hidden from Allah.
And when I grant man a blessing such as health and wealth, he turns away from thanking Allah and obeying Him, and moves further away out of pride. But when illness, poverty or the like befalls him, he becomes extremely despondent and hopeless of Allah’s mercy.
Apabila Kami berikan nikmat kesenangan pada manusia, seperti nikmat kesehatan dan kekayaan, ia berpaling untuk tidak mensyukuri dan menaati Allah, bahkan ia menjauhi-Nya dengan sikap sombong. Sebaliknya, apabila ditimpa penyakit, kemiskinan, atau semisalnya maka ia akan sangat putus asa dari rahmat Allah.
Lorsque Nous accordons à l’être humain un bienfait comme la santé ou la richesse, il se refuse à se montrer reconnaissant envers Allah et à Lui obéir, s’éloigne encore plus de Lui et devient arrogant, alors qu’il désespère rapidement de la miséricorde d’Allah lorsqu’il est atteint par la maladie ou la pauvreté.
E se concediamo una grazia all'uomo, come la salute e la ricchezza, eccolo avverso alla gratitudine verso Allāh e alla Sua obbedienza, ed eccolo allontanarsi a causa della sua superbia. Se lo affligge una malattia, povertà, o altro, eccolo disperato e disilluso della misericordia di Allāh.
Kapag nagbiyaya si Allāh sa tao ng biyayang tulad ng kalusugan at pagkayaman ay umaayaw siya sa pagpapasalamat at pagtalima kay Allāh at nagpapakalayu-layo siya bilang pagpapakamalaki. Kapag may dumapo sa kanya na karamdaman o karalitaan at tulad ng mga ito, siya ay matindi ang kahinaan ng loob at ang kawalang-pag-asa sa awa ni Allāh.
Khi con người được ban cho ân huệ như sức khỏe, sự giàu có thì y quay lưng không biết ơn Allah, không tuân lệnh Ngài mà cứ mãi lánh xa Ngài một cách tự cao tự đại; nhưng khi y gặp bệnh tật, nghèo khó và những bất hạnh khác thì y chỉ biết tuyệt vọng và chán nản trước lòng nhân từ của Ngài.
Sabihin mo, O Sugo: "Bawat tao ay gumagawa ayon sa paraan niya na nakawawangis ng kalagayan niya sa kapatnubayan at pagkaligaw, ngunit ang Panginoon ninyo ay higit na maalam sa sinumang siya ay higit na napapatnubayan sa daan tungo sa katotohanan."
"Katakanlah, 'Tiap-tiap orang berbuat menurut keadaannya masing-masing.' Maka Rabbmu lebih mengetahui siapa yang lebih benar jalannya." (Al-Isra`: 84).
(84) Maksudnya, ﴾ قُلۡ كُلّٞ ﴿ "Katakanlah, 'Tiap-tiap orang'," dari manusia ﴾ يَعۡمَلُ عَلَىٰ شَاكِلَتِهِۦ ﴿ "berbuat menurut keadaannya," sesuai de-ngan kondisinya masing-masing. Apabila mereka termasuk orang-orang pilihan lagi baik, maka tidaklah sesuatu itu selaras dengan mereka melainkan pasti amalan mereka itu diperuntukkan bagi Allah, Rabbul alamin. Sedangkan orang-orang selain mereka yang tidak mendapatkan curahan hidayah, maka tidaklah ada amalan yang selaras dengan mereka melainkan pasti amalan yang tertuju untuk makhluk, dan tidaklah amalan itu sesuai dengan mereka kecuali amalan yang sejalan dengan keinginan-keinginan mereka. Dan Rabbmu ﴾ أَعۡلَمُ بِمَنۡ هُوَ أَهۡدَىٰ سَبِيلٗا ﴿ "lebih mengetahui siapa yang lebih benar jalannya." Allah lebih mengetahui siapakah yang berhak untuk men-dapat hidayah, sehingga Allah memberinya hidayah, dan siapakah yang tidak berhak untuk mendapat hidayah, sehingga Allah mene-lantarkannya dan tidak memberinya hidayah.
Di', o Messaggero: "Ogni uomo agisce a proprio modo, sulla Retta Via o nella perdizione: il vostro Dio è più Consapevole di chi percorre la Retta Via che conduce alla verità".
Hỡi Thiên Sứ Muhamamd, Ngươi hãy nói: Tất cả mỗi người hãy cứ làm theo đường lối của riêng y, đường lối mà nó mập mờ giữa sự hướng dẫn và lầm lạc. Và Thượng Đế của các ngươi mới là Đấng biết rõ nhất là người đi trên con đường hướng dẫn đến chân lý.
Commentary
Regarding the explanation of the word: شاکِلَۃ (shakilah) in verse 84: كُلٌّ يَعْمَلُ عَلَىٰ شَاكِلَتِهِ (Everyone acts in his own style), several interpretations have been reported from authorities among the early righteous elders,
such as, disposition, habit, instinct, intention, way or manner. In sum, all these turn into a second nature in terms of the circumstances, habits and customs everyone lives with. Thus, what one does remains subservient to it. (Qurtubi) In this verse, human beings have been warned that they must abstain from bad surroundings, bad company and bad habits and take to the company of good people and inculcate good habits (a1-Jassas). The reason, as stated earlier, is that one's response pattern built up under the influence of surrounding, company and custom makes one do what it dictates. Imam al-Jassas has also given another meaning of 'shakilah' at this place, that of 'like.' Given this meaning, the sense of the verse would be that everyone feels comfortable with a person who is compatible with one's temperament. A good man finds another good man familiar while a wicked man feels comfortable with another wicked man whose style he follows without any qualms of conscience. An example of this behavior pattern appears in what Allah says in the Qur’ an: الْخَبِيثَاتُ لِلْخَبِيثِينَ (Evil women are for evil men - 24:26) and وَالطَّيِّبَاتُ لِلطَّيِّبِينَ (Good women are for good men - 24:26). It means that everyone strikes familiarity with a man or woman according to one's own temperament. In short, this too is a warning against falling into bad company and bad habits. One should really make an effort to abstain from these.
Kaži ljudima, Poslaniče milosti: “Svako od vas radi ono što odgovara njegovom stanju i što mu je određeno. Allah savršeno zna ko je na Pravom putu.”
When man is granted ease and affluence, he demonstrates great self-confidence, becoming stubborn and unwilling to accept any new proposition, as if he were made of iron that cannot be bent. It is when he is deprived of all material props that he experiences a state of helplessness. Then he loses all courage and falls a prey to frustration. In the present world everyone undergoes this experience, but there is no one who discovers himself in the process. In this world, where man is granted full freedom, he shows total disregard for the truth and does not try to imagine what his plight will be when Doomsday comes to take away all his power. How weak man is, yet how powerful he considers himself to be! People’s circumstances and bent of mind gradually lead them into forming a particular mental framework (shakilah) within which their thoughts are conditioned. But the right way of thinking is that which accords with divine knowledge. And the wrong way is that which runs counter to divine knowledge. This is the point on which man is being tested. What man has to do is break this framework formed by his mental conditioning, so that he may see things as they are. That is to say that he should start seeing things from the divine viewpoint. Those who break free of this mental conditioning and discover the divine way of thinking are the ones who are rightly guided.
-Ey Resul!- De ki: Her insan kendisinin hidayet ve sapıklıktaki mizaç ve meşrebine uygun amel işler. Rabbiniz kimin hakka ileten en doğru yolda olduğunu en iyi bilendir.
Ô Messager, dis: Chaque être humain œuvre d’une manière seyant à son statut de bien guidé ou d'égaré et votre Seigneur sait le mieux qui est le mieux guidé vers la vérité.
Katakanlah -wahai Rasul-, "Setiap manusia beramal sesuai dengan pembawaannya masing-masing yang menyerupai keadaannya dalam hidayah atau kesesatan." Namun, Tuhanmu lebih mengetahui siapa yang lebih benar jalannya.
Say, O Messenger: Every man acts on the path which resembles his condition in either guidance or misguidance. But your Lord knows best who is most guided towards the truth.
Mensajero, diles: “Cada persona obra según el camino que se asemeja a su condición, ya sea con una guía o si ella. Pero sepan que Su Señor conoce bien quién está mejor encaminado hacia la verdad”.
84- De ki:“Herkes kendi karakterine göre amel eder. Rabbiniz, kimin daha doğru yolda olduğunu en iyi bilir.”
84. “De ki: Herkes” her bir insan “kendi karakterine göre amel eder.” Yani kendisine uygun düşen şekilde iş yapar. Eğer o, iyi ve seçkin kimselerden ise onlara ancak alemlerin Rabbinin rızası için yapılacak ameller yakışır. Eğer ilahi yardımdan mahrum olan bir kimse ise onlara da ancak yaratılmışlar için amel etmek ve ancak çıkarlarına uygun düşen şeyleri yapmak yakışır. “Rabbiniz, kimin daha doğru yolda olduğunu en iyi bilendir.” Kimin hidâyete elverişli olduğunu bilir ve ona hidâyet ihsan eder. Hidâyete elverişli olmayan kimselere ise yardımını göndermez ve onları hidâyet etmez.
-Ey Resul- Ehlikitabın kâfirleri sana ruhun hakikatinden soruyorlar. Onlara de ki: Ruhun hakikatini Allah'tan başka hiç kimse bilemez. Siz ve sizin gibi tüm yaratılmışlara, bütün noksanlıktan münezzeh olan Allah -Subhânehu ve Teâlâ-'nın ilmi yanında ancak az bir ilim verilmiştir.
Commentary
The first verse (85) appearing above carries a question posed by disbelievers about Ruh (soul, spirit) along with its answer that came from Allah Ta` ala. The word: اَلرُّوح (al-ruh) is used in the Arabic language and idiom, and in the Holy Qur'an as well, to convey several meanings. The well-recognized meaning taken from this word is common knowledge, that is, the soul on which depends life. In the Holy Qur'an, this word has also been used for the archangel, Jibra'il al-Amin (علیہ السلام) (Gabriel, the Trust-worthy): " نَزَلَ بِهِ الرُّوحُ الْأَمِينُ عَلَىٰ قَلْبِكَ " (The Trustworthy Spirit has brought it down upon your heart - ash-Shu` ra' 26:193, 194). It has also been used for Sayyidna ` Isa علیہ السلام (4:171), and Wahy (revelation - 40:15), and the Qur'an too: أَوْحَيْنَا إِلَيْكَ رُوحًا مِّنْ أَمْرِنَا (and We have revealed to you a spirit of Our command - 42:52).
What does 'Ruh' signify?
Therefore, the first thing to be determined here is the intent of the questioners as to which meaning they had in mind when they had asked the question about the Ruh. Some respected early commentators have, in view of the context, declared this question as related to revelation and Qur'an, or to angel Jibra'il who brought it. The apparent reason is that the Qur'an was mentioned earlier in: وَنُنَزِّلُ مِنَ الْقُرْآنِ (And We reveal the Qur'an - 82) and it is again the Qur'an that finds mention in the verses after that. Given this congruity, they found it appropriate to take 'Ruh' in this question too as signifying nothing but Wahy and Qur'an, or Jibra'il (علیہ السلام) . In that case, the question would be about how the Wahy or revelation came to him and who brought it. In response to the question, the Holy Qur’ an considered it sufficient to say that the revelation was from the command of Allah. It elected to be silent about its details and modalities that the questioners were seeking.
But, the background of the revelation of this verse given in authentic Ahadith ascending to the Holy Prophet ﷺ is just about very clear in respect of the nature of the question. Those asking the question had asked about the living Ruh and the underlying purpose was to find out the reality of Ruh. What is it? How does it come in and go out of the human body? How does it make man and animal come alive? According to the Sahih of al-Bukhari and Muslim, Sayyidna ` Abdullah ibn Mas’ ud ؓ narrates:
'Once I was walking with the Holy Prophet ﷺ through an unpopulated part of Madinah. He had a stick from the branch of a date palm in his blessed hand. When he passed by some Jews, they were talking among themselves: Muhammad is coming. Ask him about the Ruh. Others asked them not to do that. But, those bent on asking went ahead and asked the question. After having heard the question, the Holy Prophet ﷺ reclined on his stick and stood silent which gave me the inkling that the revelation was about to come on him. After a little while, when the revelation had come to him, he recited the verse: وَيَسْأَلُونَكَ عَنِ الرُّوحِ (And they ask you about the Ruh).'
At this point, it is understandable that it was a terminology of the Qur'an when it called the Qur’ an, or Wahy (revelation) as Ruh. That the question asked by these people was based on it is too far out. Of course, the matter of the living Ruh, human or animal, is such as would naturally emerge in everyone's mind. Therefore, the majority of commentators - Ibn Kathir, Ibn Jarir, al-Qurtubi, Abu Hayyan, 'Alusi - confirm the view that the question related to the reality of the living Ruh. As for the continuity of references to the Qur'an in the context and that the question-answer interlude about Ruh coming in between would be incoherent, its answer is clear. Previous verses have mentioned hostile questions asked by the disbelievers and Mushriks. Their objective thereby was to test the Holy Prophet ﷺ concerning his claim to be a messenger of Allah. This question too is a link of the same chain. Therefore, it is not incoherent. There is yet another authentic Hadith reported about the background of the revelation of this verse particularly. The position being explained here has been covered there more explicitly, that is, the purpose of the questioner was to test the authority of the Holy Prophet ﷺ as a Messenger.
Accordingly, a report of Sayyidna ` Abdullah ibn ` Abbas ؓ appearing in the Musnad of Abmad says that the Quraysh of Makkah who kept addressing all sorts of questions to the Holy Prophet ﷺ hit upon the idea that the Jews were learned and knew about past scriptures. Why not ask them about what to ask the Holy Prophet ﷺ and test him thereby? Therefore, they sent their men to the Jews seeking their guidance in this matter. They told them to ask about the Ruh. (Ibn Kathir)
Sayyidn Ibn ` Abbas ؓ has also been reported to have said in his explanation of this verse that the Jews had also said while asking this question - 'you tell us how does punishment affect the Ruh.' By that time, nothing had been revealed to the Holy Prophet ﷺ about it. Therefore, he did not answer the question instantly at that time. Then, came angel Jibra'il with the verse: قُلِ الرُّوحُ مِنْ أَمْرِ رَبِّي (Say, "the Ruh is from the command of my Lord." ) (Abridged from Ibn Kathir)
The incident of the question: Did it happen in Makkah or Madinah?
Before we resolve this aspect of the question, we have to consider the two Hadith reports relating to the background of the revelation of this verse, that of Sayyidna Ibn Mas’ ud and Ibn ` Abbas ؓ ، referred to above. Out of the two, according to the report of Sayyidna Ibn Mas’ ud ؓ ، this incident about the question came to pass in Madinah - and that is the reason why some commentators have declared this verse to be Madani, though a major portion of Surah Bani Isra'il (al-Isra' ) is Makki. As for the report from Sayyidna Ibn ` Abbas ؓ ، it places the incident at Makkah. In accordance with that, this verse too remains Makki like the whole Surah. Therefore, Ibn Kathir has declared this very probability to be weightier and more acceptable. And as for the report of Sayyidna Ibn Mas’ ud ؓ ، he responds by saying that it is possible that this verse was revealed in Madinah a second time - as a repeated revelation of many verses of the Qur'an is an accepted fact in the sight of all ` Ulama'. And Tafsir Mazhari, by declaring the report of Sayyidna Ibn Mas’ ud ؓ as weightier and more acceptable, has determined the incident to be that of Madinah and the verse to be Madani. It gives two reasons for it. Firstly, this report appears in the two Sahihs of al-Bukhari and Muslim and its authority is stronger as compared to the report of Sayyidna Ibn ` Abbas ؓ . Secondly, in this report, Sayyidna Ibn Mas’ ud ؓ is a part of the incident. He is narrating an event that was his own. This makes it contrary to the report of Sayyidna Ibn ` Abbas ؓ where, it is obvious, he would have heard it as told by someone (because he was too young at that time to witness the occurrence).
The answer to the question asked
The Holy Qur'an said: قُلِ الرُّوحُ مِنْ أَمْرِ رَبِّي (Say, "the Ruh is from the command of my Lord." ). While explaining the answer, statements and interpretations given by commentators differ. The closest and the clearest of these is what Qadi Thana'ullah Panipati has preferred in his Tafsir Mahari. He says: Only what was necessary and what common people would understand has been told - and the full reality of Ruh, that the question sought, was not unfolded because it was beyond the comprehension of common people and, for that matter, nothing they needed hinged on understanding it. Here, the Holy Prophet ﷺ was asked to respond by saying that 'the Ruh is from the command of my Lord.' In other words, it is not like the usual created that come into existence through the dispersal of matter and procreation. In fact, it is something created directly through the command (کُن kun: be) of Allah Ta’ ala. At least, this much of the answer makes it clear that Ruh cannot be taken on the analogy of common matter - which removes all those doubts that emerge as a result of trying to understand Ruh through the prism of materialistic inquiry. The hard truth is that this much knowledge of Ruh is sufficient for man. No business, religious or worldly, depends on knowing more than that. Therefore, taking that part of the question as redundant and unnecessary, it was not answered - specially when understanding its reality is something not easy even for the wisest of the wise, not to say much about the common people.
Answering every question is not necessary unless religiously advisable
Imam Abu Bakr al-Jassas (رح) has deduced from this answer the ruling that it is not necessary for the Mufti and ` Alim to answer every question and every aspect from it as posed by the questioner. Instead of doing that, the answer should be given with religious advisability kept in sight. Any answer that is above the comprehension of the addressee, or should there be the danger of his or her falling into misunderstanding, then, such an answer should not be given. Similarly, not to be answered are questions that are unnecessary (لَا یَعنِی :la ya` ni). Yes, should there be a person who faces a situation in which he must act one way or the other and who is no ` Alim, then, it is necessary for the Mufti and ` Alim to give an answer in the light of his knowledge. (Jassas) Imam al-Bukhari has devoted a chapter heading in Kitab al-` Ilm to highlight this point. He has said that a question the answer to which is likely to cause misunderstanding should not be answered.
Whether or not it is possible for anyone to have the knowledge of the reality of Ruh
The Holy Qur'an has given an answer to this question in accordance with the need and comprehension of the addressee. It has not elected to unfold the reality of Ruh. But, it does not necessarily imply that no human being can simply understand the reality of Ruh and that the Holy Prophet ﷺ also did not know its reality. The truth of the matter is that this verse neither negates nor confirms it. If a prophet or messenger were to come to know its reality through Wahy (revelation), or a Waliyy (man of Allah) through Kashf (illumination) and Ilham (inspiration), then, it is not contrary to this verse. In fact, even if this matter is debated and investigated in terms of reason and philosophy, it would certainly be called useless and unnecessary, but it cannot be called impermissible. Therefore, many learned scholars from the early and later period of Islam have written standard books about Ruh. In our period, my venerated teacher, Shaykh al-Islam, Shabbir Ahmad Usmani has presented this issue admirably in a small tract. Here, he has explained its reality to the measure it is possible for a common person to understand and an educated one to find sufficient enough to avoid doubts and difficulties.
An important note
At this juncture, Imam al-Baghawi has carried a detail report from Sayyidna ` Abdullah ibn ` Abbas ؓ as follows: This verse was revealed in Makkah al-Mukarramah. It happened at a time when the Quraysh chiefs of Makkah got together and talked about the problem that Muhammad ﷺ was born amongst us and grew up into a young man. No one ever doubted his trustworthiness, honesty and truthfulness, and he was never accused by anyone of having told a lie. Yet, despite all that, we just do not understand the claim of being a prophet he was now making. Therefore, let us do something about it, like sending our delegation to the Jewish scholars of Madinah and get a learned opinion about him from them. So, a delegation from the Quraysh met the Jewish scholars in Madinah. They advised: we tell you three things. Ask him about these three. If he answers all three, he is no prophet. Similarly, if he does not answer any of the three, he is still no prophet. And if he answers two, not answering the third, be certain that he is the prophet. They proposed three questions: (1) Ask him about those in the past who had sought refuge in a cave to stay safe from shirk - because, their account is unique. (2) Ask him about the person who had traveled through the East and West of the Earth and what had happened to him. (3) Ask him about the Ruh (soul, spirit).
. This detail is in accordance with Ma` alim al-Tanzil, p. 134, v. 4 - Muhammad Taqi Usmani.
The delegation returned and posed those three questions before the Holy Prophet ﷺ . He said, 'I shall give you the answer to these tomorrow'- but, he did not say, "Insha'Allah" with it. The outcome was that the channel of Wahy (revelation) remained discontinued for a few days. There are various reports that put the number of days from twelve, fifteen to forty during which it stood stopped. The Quraysh of Makkah had their opportunity to hurl taunts - 'we were promised an answer tomorrow, now so many days have passed and we have no answer!' This caused the Holy Prophet ﷺ too to become anxious. Then came angel Jibra'il with the verse: وَلَا تَقُولَنَّ لِشَيْءٍ إِنِّي فَاعِلٌ ذَٰلِكَ غَدًا إِلَّا أَن يَشَاءَ اللَّـهُ (And never say about anything: "I will do that tomorrow," without [ saying ]: "Insha'Allah": [ If Allah wills ].' - al-Kahf, 18: 23, 24) and, after that, he recited the verse about the Ruh mentioned above. Then came the revelation of the verses relating to the people of Kahf, and the event of Dhul-Qarnain who had traveled from the East to the West which is to appear in Surah al-Kahf. A detailed answer has been given there by narrating the story of the people of Kahf and Dhul-Qarnain while the question concerned with the reality of the Ruh was not answered (which made the sign of the veracity of prophecy given by the Jews manifest). Tirmidhi has also described this event briefly. (Mazhari)
Investigative observations on the reality of Ruh (soul, spirit) and Nafs (self) have appeared earlier in this volume under verse 29 of Sarah al-Hijr: نَفَخْتُ فِيهِ مِن رُّوحِي (I have blown into him of my spirit - 15:29). Presented with reference to Tafsir Mazhari, it makes the kinds of Ruh along with the reality of each sufficiently clear.
Ô Messager, les mécréants des Gens du Livre te questionnent au sujet de l’esprit (`ar-rûħu). Dis-leur: Personne n’en connaît la véritable nature hormis Allah. Vous et le reste des créatures n’avez reçu que très peu de connaissances en comparaison avec les connaissances d’Allah.
85- Sana rûhu soruyorlar. De ki:“Rûh, Rabbimin emrindendir. Size ilimden ancak pek az bir şey verilmiştir.”
85. Bu buyruk, işi yokuşa sürmek, inatlaşmak, muhatabı zora sokmak maksadıyla soru sorup daha önemli şeylere dair soru sormayan kimselerin, bu işlerinden vazgeçmeleri gerektiği emrini içermektedir. Hiçbir kimsenin doğru dürüst niteliğini söyleyemeyeceği, keyfiyetini anlatamayacağı kapalı hususlardan birisi olan ruha dair soru sorumaları da böyledir. Halbuki onlar, kullar için gerekli olan bilgide bile yetersizdirler. Bundan dolayı Yüce Allah, Rasûlüne, bu sorularına karşılık şöyle demesini emretmektedir:“Rûh, Rabbimin emrindendir.” Yani Allah’ın kendilerine “Ol” emrini vermesi sonucu var olan yaratılmışları arasındandır. Bilmediğiniz başka birçok şey varken ona dair soru sormanın size faydası yoktur. Bu âyette kendisine herhangi bir konuda soru sorulanın; sorana, başka bir hususu öğrenmesi daha uygun ise o soruya cevap vermeyerek, soran için gerekli gördüğü ve ona daha faydalı olacak şeyi öğretmesinin daha uygun ve yerinde olduğuna delil vardır.
Mensajero, los incrédulos de la gente del Libro te preguntan acerca de la realidad del espíritu. Diles: “El espíritu es una creación de mi Señor, y el conocimiento que ustedes y toda la creación han recibido es ínfimo en comparación con el conocimiento de Al-lah”.
Orang-orang kafir dari kalangan Ahli Kitab bertanya kepadamu -wahai Rasul- tentang hakikat roh, maka katakanlah pada mereka, "Tidak ada yang mengetahui hakikat roh kecuali Allah, sedangkan kalian dan semua makhluk tidaklah diberikan ilmu kecuali hanya sedikit bila dibandingkan dengan ilmu Allah -Subḥānahu wa Ta'ālā-."
Vjerovjesniče, nevjernici sljedbenici Knjige pitaju te o suštini duše. Obavijesti ih da je suština duše znana samo Allahu, a ljudima je dato veoma malo znanja u odnosu na ono što Allah zna.
O Messenger, the disbelievers among the People of the Book ask you regarding the reality of the soul. Say to them: The soul is from the command of my Lord. And the knowledge you and all the creation of Allah have been granted is little in comparison to the knowledge of Allah.
‘The Spirit’ here means divine revelation. The Arabs who used to question the Prophet were not deniers of revelation. Their questions arose not out of their ignorance of the fact that God reveals His message to His prophets, but out of their ignorance of the Prophet, that is, not considering him worthy of receiving divine revelation. It was at a time when history had not yet created an aura of greatness around the Prophet. He appeared to people like a common man, so they could not believe that the angel would come to him with God’s words, and if they questioned him, it was only to scoff at him. However, in answer to this question the Quran gives us a very important principle, that is, that man has been granted only a little knowledge, and not complete knowledge. That is why realism demands that he refrain from embroiling himself in such questions as he cannot answer because of his natural limitations. In ancient times man could see only with his naked eye. So observation by the eye could work only over a specific distance, which is not enough to study the truth. For instance, something which appears from a distance to be a single object turns out to be two when we come closer to it. Since so many gadgets have become available in latter times, man has come to look upon them as remedies for his limitations. He thinks that by means of these gadgets, things can be observed to the fullest possible extent. But when man reached the twentieth century this misunderstanding came to an end. Then he learnt that things were far more complex and mysterious than were imagined, even with the aid of these gadgets. This being so, remaining content with limited knowledge is now the demand of realism, not just the demand of some creed. During the age of Newton, the world of scientific research was limited to the macro world. In those times, it was held that all things of the world, in their ultimate analysis, were a combination of atoms and the atom was something which could be weighed and measured. In the light of this theory, it was believed that anything that could be weighed and measured or was tangible had any real existence. Consequently an unseen God could not be believed in at a scientific level. However in the 20th century in the era of Einstein, with the splitting of the atom, human knowledge reached the micro world from the macro world. Now it was demonstrated that the atom was composed of electrons and protons, which were nothing but intangible waves or energy which could not be seen. It could be apprehended only by means of indirect effect or by inference. Therefore, unobservable things that could be proved by inference also came to be considered as having a real existence. This led to the belief in the argument from design. “Where there is a design (Universe) there is a Designer”. It was thus accepted that if we could see the effect of God, His design, or the Universe, we had to ultimately believe in the existence of the Designer or the Maker of the universe. Our capacities are limited, but the world beyond us is unlimited. It is impossible for the limited to grasp the unlimited. Human limitation demands that man should remain content with indirect knowledge, and stop insisting on direct knowledge. In other words, knowledge acquired by indirect methods should be regarded as being as valid as that acquired by observation.
"Dan mereka bertanya kepadamu tentang ruh. Katakanlah, 'Ruh itu termasuk urusan Rabbku, dan tidaklah kamu diberi pe-ngetahuan melainkan sedikit'." (Al-Isra`: 85).
(85) Ayat ini mengandung cara untuk membungkam orang-orang yang suka bertanya-tanya tentang permasalahan yang tidak dimaksudkan melainkan untuk menentang dan melumpuhkan, tidak menanyakan permasalahan yang penting. Mereka menanya-kan tentang ruh yang merupakan perkara yang tersembunyi yang tidak setiap orang mengetahuinya secara baik mengenai sifat dan keadaannya. Padahal mereka itu adalah orang yang dangkal ter-hadap ilmu yang dibutuhkan seorang hamba.
Oleh karenanya, Allah memerintahkan RasulNya untuk men-jawab pertanyaan mereka dengan FirmanNya, ﴾ قُلِ ٱلرُّوحُ مِنۡ أَمۡرِ رَبِّي ﴿ "Ka-takanlah, 'Ruh itu termasuk urusan Rabbku'," maksudnya termasuk dari ciptaanNya yang (jika) Allah perintahkan untuk menjadi ber-wujud maka jadilah ia. Pertanyaan tentang ruh tidak terlalu ber-faidah, lantaran kalian tidak mengetahui ilmu lainnya (yang harus diketahui).
Dalam ayat ini terdapat dalil bahwasanya apabila seseorang itu ditanya tentang suatu perkara, padahal ada hal yang lebih pen-ting untuk diketahui si penanya, maka hendaklah dia mengalihkan jawabannya, menunjukkannya dengan hal yang lebih dibutuhkan oleh si penanya dan mengarahkannya pada hal yang bermanfaat baginya.
The Ruh (spirit)
Al-Bukhari recorded in his Tafsir of this Ayah that `Abdullah bin Mas`ud said, "While I was walking with the Prophet on a farm, and he was resting on a palm-leaf stalk, some Jews passed by. Some of them said to the others, `Ask him about the Ruh.' Some of them said, `What urges you to ask him about that' Others said, `Do not ask him, lest he gives you a reply which you do not like.' But they said, `Ask him.' So they asked him about the Ruh. The Prophet kept quiet and did not give them an answer, and I knew that he was receiving revelation, so I stayed where I was. When the revelation was complete, the Prophet said:
وَيَسْـَلُونَكَ عَنِ الرُّوحِ قُلِ الرُّوحُ مِنْ أَمْرِ رَبِّى
(And they ask you concerning the Ruh (the spirit). Say: "The Ruh (the spirit) is one of the things, the knowledge of which is only with my Lord...") This context would seem to imply that this Ayah was revealed in Al-Madinah, and that it was revealed when the Jews asked him this question in Al-Madinah, although the entire Surah was revealed in Makkah. This may be answered with the suggestion that this Ayah may have been revealed to him in Al-Madinah a second time, after having previously been revealed in Makkah, or that he was divinely inspired to respond to their question with a previously-revealed Ayah, namely the Ayah in question. Ibn Jarir recorded that `Ikrimah said, "The People of the Book asked the Messenger of Allah ﷺ about the Ruh, and Allah revealed:
وَيَسْـَلُونَكَ عَنِ الرُّوحِ
(And they ask you concerning the Ruh...) They said, `You claim that we have only a little knowledge, but we have been given the Tawrah, which is the Hikmah,
وَمَن يُؤْتَ الْحِكْمَةَ فَقَدْ أُوتِىَ خَيْرًا كَثِيرًا
(and he, to whom Hikmah is granted, is indeed granted abundant good.)' 2:269 Then the Ayah
وَلَوْ أَنَّمَا فِى الاٌّرْضِ مِن شَجَرَةٍ أَقْلاَمٌ وَالْبَحْرُ يَمُدُّهُ مِن بَعْدِهِ سَبْعَةُ أَبْحُرٍ
(And if all the trees on the earth were pens and the sea (were ink wherewith to write), with seven seas behind it to add to its (supply),) 31:27 was revealed. He said, "Whatever knowledge you have been given, if Allah saves you from the Fire thereby, then it is great and good, but in comparison to the knowledge of Allah, it is very little."
وَيَسْـَلُونَكَ عَنِ الرُّوحِ
(And they ask you concerning the Ruh.) Al-`Awfi reported that Ibn `Abbas said, "This was when the Jews said to the Prophet , `Tell us about the Ruh and how the Ruh will be punished that is in the body - for the Ruh is something about which only Allah knows, and there was no revelation concerning it.' He did not answer them at all, then Jibril came to him and said:
قُلِ الرُّوحُ مِنْ أَمْرِ رَبِّى وَمَآ أُوتِيتُم مِّن الْعِلْمِ إِلاَّ قَلِيلاً
(Say: "The Ruh (the spirit) is one of the things, the knowledge of which is only with my Lord. And of knowledge, you (mankind) have been given only a little.") So the Prophet told them about that, and they said, `Who told you this' He said,
«جَاءَنِي بِهِ جِبْرِيلُ مِنْ عِنْدِ الله»
(Jibril brought it to me from Allah.) They said, `By Allah, no one has told you that except our enemy i.e., Jibril.' Then Allah revealed:
قُلْ مَن كَانَ عَدُوًّا لِّجِبْرِيلَ فَإِنَّهُ نَزَّلَهُ عَلَى قَلْبِكَ بِإِذْنِ اللَّهِ مُصَدِّقًا لِّمَا بَيْنَ يَدَيْهِ
(Say: "Whoever is an enemy to Jibril (let him die in his fury), for indeed he has brought it (this Qur'an) down to your heart by Allah's permission, confirming what came before it.)" 2:97
The Ruh and the Nafs
As-Suhayili mentioned the dispute among the scholars over whether the Ruh is the same as the Nafs, or something different. He stated that it is light and soft, like air, flowing through the body like water through the veins of a tree. He states that the Ruh which the angel breathes into the fetus is the Nafs, provided that it joins the body and acquires certain qualities because of it, whether good or bad. So then it is either a soul in (complete) rest and satisfaction (89:27) or inclined to evil (12:53), just as water is the life of the tree, then by mixing with it, it produces something else, so that if it mixes with grapes and the grapes are then squeezed, it becomes juice or wine. Then it is no longer called water, except in a metaphorical sense. Thus we should understand the connection between Nafs and Ruh; the Ruh is not called Nafs except when it joins the body and is affected by it. So in conclusion we may say: the Ruh is the origin and essence, and the Nafs consists of the Ruh and its connection to the body. So they are the same in one sense but not in another. This is a good explanation, and Allah knows best. I say: people speak about the essence of the Ruh and its rulings, and many books have been written on this topic. One of the best of those who spoke of this was Al-Hafiz Ibn Mandah in a book which we have heard about the Ruh.
وَلَئِن شِئْنَا لَنَذْهَبَنَّ بِالَّذِى أَوْحَيْنَا إِلَيْكَ ثُمَّ لاَ تَجِدُ لَكَ بِهِ عَلَيْنَا وَكِيلاً
Hỡi Thiên Sứ Muhammad, những kẻ vô đức tin thuộc dân Kinh Sách hỏi Ngươi về sự thật của linh hồn, Ngươi hãy nói với bọn chúng: không ai biết sự thật về linh hôn ngoại trừ Allah, các ngươi và tất cả nhân loại chỉ được cho biết một ít về nó.
Nagtatanong sa iyo, O Sugo, ang mga tagatangging sumampalataya kabilang sa mga May Kasulatan tungkol sa reyalidad ng kaluluwa kaya sabihin mo sa kanila: "Walang nakaaalam sa reyalidad ng kaluluwa kundi si Allāh at hindi kayo binigyan at ang lahat ng mga nilikha ng kaalaman kundi kakaunti kung ihahambing sa kaalaman ni Allāh – kaluwalhatian sa Kanya."
E i miscredenti della Gente del Libro ti interrogano, o Messaggero, sul mistero dell'anima. Di' loro: "Nessuno conosce il mistero dell'anima tranne Allāh, e voi e tutte le creature non avete ricevuto che poca conoscenza rispetto alla Sapienza di Allāh, gloria Sua".
If Allah willed, He could take away the Qur'an
Allah mentions the blessing and great bounty that He has bestowed upon His servant and Messenger Muhammad by revealing to Him the Noble Qur'an to which falsehood cannot come, from before it or behind it, (it is) sent down by the All-Wise, Worthy of all praise. Ibn Mas`ud said, "A red wind will come to the people, meaning at the end of time, from the direction of Syria, and there will be nothing left in a man's Mushaf (copy of the Qur'an) or in his heart, not even one Ayah." Then Ibn Mas`ud recited:
وَلَئِن شِئْنَا لَنَذْهَبَنَّ بِالَّذِى أَوْحَيْنَا إِلَيْكَ
(And if We willed, We could surely take away that which We have revealed to you.)
Challenging by the Qur'an
Then Allah points out the great virtue of the Qur'an, and says that even if mankind and the Jinn were all to come together and agree to produce something like that which was revealed to His Messenger , they would never be able to do it, even if they were to cooperate and support and help one another. This is something which is impossible. How could the words of created beings be like the Words of the Creator Who has no equal and peer, for there is none like unto Him
وَلَقَدْ صَرَّفْنَا لِلنَّاسِ
(And indeed We have fully explained to man- kind,) meaning, `We have furnished them with evidence and defini- tive proof, and We have shown them the truth and explained it in detail, yet despite that most of mankind insist on disbelief, i.e., denying and rejecting the truth.'
Sumusumpa si Allāh na kung sakaling niloob Niya ang pag-alis ng pinababa Niya sa iyo, O Sugo, na kasi sa pamamagitan ng pagpawi nito sa mga isip at mga kasulatan ay talaga sanang nag-alis Siya nito, pagkatapos hindi ka makatatagpo ng sinumang mag-aadya sa iyo at magsasagawa ng pagpapanumbalik nito.
Per Allāh, se avessimo voluto ritirare le rivelazioni che ti abbiamo concesso – o Messaggero – cancellandole dai petti e dai Libri, lo avremmo fatto; poi non avresti trovato qualcuno a sostenerti né qualcuno in grado di ripristinarle.
We can now move to verse 86: وَلَئِن شِئْنَا لَنَذْهَبَنَّ (And if We so will, We will surely take away...). It will be recollected that, in the previous verse (85), by giving an answer to the question about Ruh as true to the measure of its necessity, the underlying effort to find out the reality of the Ruh was blocked and it was declared that man's knowledge, no matter how much, still remains relatively insignificant in terms of the great span of the ultimate reality of things. Therefore, getting entangled with unnecessary debates and investigations is a waste of precious time. The present verse: وَلَئِن شِئْنَا (And if We so will) indicates that the sum total of whatever knowledge human beings have been given, even that is no private property of theirs. Allah Ta` ala can, if He so wills, take away that too. Therefore, they should be grateful to Allah for whatever of knowledge they have and stay away from wasting time in redundant and unnecessary investigations - specially when pure investigation is just not the objective, instead, testing others or belittling them is. If one did that, it is not out of the realm of possibility that this crookedness may result in all that one has in the name of knowledge taken away in toto. The address in this verse is, though, to the Holy Prophet ﷺ ، but the purpose is to really make his followers listen and get the message - when even the knowledge of the Rasul of Allah ﷺ is not within his exclusive power and control, not much can be said about others!
Và nếu muốn, Allah sẽ lấy đi mất khỏi Ngươi - hỡi Thiên Sứ Muhammad - những gì mà Ngài đã mặc khải cho Ngươi bằng cách xóa bỏ hoàn toàn khỏi tấm lòng của các ngươi và các Kinh Sách. Rồi Ngươi sẽ không thể tìm thấy cứu giúp Ngươi chống lại việc làm này của Allah.
By Allah, if I wanted to take away, O Messenger, the revelation I sent to you by erasing it from the hearts and books, I could take it away, then you would not find anyone to help you and take responsibility to return it.
-Ey Resul!- Allah'a yemin olsun ki, sana indirdiğimiz vahyi göğüslerden ve yazılı olduğu kitaplardan silip yok etmeyi dileseydik onu ortadan kaldırırdık. Sonra da bu durumda sana yardımcı olacak ve onu tekrar geri döndürecek birini de bulamazdın.
Da Allah hoće, On bi povukao Kur’an iz tvog srca, Poslaniče, jer Allah sve može, i u tom slučaju ne bi našao nikog ko bi ti pomogao da ne zaboraviš Kur’an, niti bi te iko ponovo Kur’anu poučio.
Par Allah, si Nous voulions faire disparaître ce que Nous t’avons révélé ô Messager en l’effaçant des cœurs et des livres, Nous l’aurions fait. Personne ensuite ne sera capable de te secourir et de le rendre en l’état.
86- Andolsun ki eğer dilersek sana vahyettiğimizi (kalbinden) silip alırız. Sonra bize karşı bir yardımca da bulamazsın.
87- Ancak Rabbinden bir rahmet olarak (böyle yapmadık). Gerçekten O’nun, senin üzerindeki lütfu pek büyüktür.
86-87. Allah, Kur’an’ın ve Rasûlüne vahyettiği vahyin hem ona hem de kullarına bir rahmet olduğunu, Rasulünün üzerindeki kayıtsız şartsız en büyük nimetin de bu vahiy olduğunu haber vermektedir. Hiç şüphesiz Allah’ın ona olan bu lütfu, takdir edilemeyecek kadar büyüktür. O halde sana bu Kur’an-ı Kerim’i lütfeden O Yüce Zat, onu senden almaya da kadirdir. Sonra sen, onu sana geri çevirecek bir kimse de bulamazsın, bu hususta Allah nezdinde iltimas edecek birini de bulamazsın. O halde sen, bu Kur’an dolayısıyla sevin. O Kur’an sayesinde gözün aydın olsun. Yalanlayıcıların yalanmaları ve sapıkların alayları da seni üzmesin. Çünkü onlara nimetlerin en üstününü arz ettiğin halde Allah nezdindeki değersizlikleri ve Allah’ın onları yardımından mahrum bırakması dolayısıyla onlar bu nimeti reddettiler.
Demi Allah! Jika Kami berkehendak melenyapkan semua yang telah Kami turunkan kepadamu -wahai Rasul- berupa wahyu dengan cara menghapuskannya dari dada manusia dan dari buku catatan Al-Qur`ān, niscaya Kami dengan mudah saja melenyapkannya, kemudian engkau tidak akan mendapatkan seorang penolong pun untuk membelamu dan mengembalikannya padamu.
"Dan sesungguhnya jika Kami menghendaki, niscaya Kami lenyapkan apa yang telah Kami wahyukan kepadamu, dan dengan pelenyapan itu, kamu tidak akan mendapatkan seorang pembela pun terhadap Kami. Kecuali karena rahmat dari Rabbmu. Sesung-guhnya karuniaNya atasmu adalah besar." (Al-Isra`: 86-87).
(86-87) Allah تعالى mengabarkan bahwa al-Qur`an dan wahyu yang Allah wahyukan kepada RasulNya, adalah rahmat bagi Rasul itu sendiri dan bagi para hambaNya. Hal itu adalah nikmat terbesar yang diberikan kepada RasulNya secara mutlak. Sungguh karunia yang Allah berikan kepada beliau sangat besar, tak terukur kadar-nya. Maka Dzat yang telah berkenan mengutamakan kamu dengan itu, mampu untuk melenyapkannya kemudian engkau tidak dapat menjumpai orang yang mampu mengembalikannya (kepadamu) dan tidak ada seorang penolong pun yang memintakannya kepada Allah. Oleh karenanya, bergembiralah kamu dan tenanglah. Jangan risau terhadap tuduhan dusta dari orang-orang yang mendustakan dan olokan dari orang-orang sesat. Mereka telah ditawari nikmat yang paling besar, akan tetapi menolaknya disebabkan kehinaan mereka di hadapan Allah dan penelantaranNya terhadap mereka.
Mensajero, si quisiera borrar la revelación que te envié y quitarla de los corazones y los libros, podría hacerlo, pero entonces no encontrarías a nadie que abogara por ti y asuma la responsabilidad de volver a recordar.
Toutefois, Nous ne l’avons pas fait disparaître, par miséricorde de ton Seigneur, mais l’avons plutôt préservé. La grâce dont t’a fait bénéficier ton Seigneur est assurément immense puisqu’Il a fait de toi un Messager et le Sceau des Prophètes et t’a révélé le Coran.
Akan tetapi, Kami tidaklah melenyapkannya sebagai rahmat dari Tuhanmu, bahkan membiarkannya terjaga (dalam dada dan lembaran kitab). Sungguh, karunia Tuhanmu kepadamu begitu besar, yaitu Dia menjadikanmu sebagai rasul, menutup para nabi dengan dirimu, serta menurunkan Kitab Al-Qur`ān kepadamu.
However, I did not take it away, by way of mercy from your Lord, and I left it preserved. Surely, your Lord’s grace on you is great, as He made you a Messenger, sealed the prophets upon you, and revealed the Qur’ān to you.
Međutim, tebi se Allah smilovao, Vjerovjesniče, pa je pohranio Svoju knjigu u tvojim prsima. Allahova je, džellešanuhu, dobrota prema tebi, uistinu, velika: počastio te vjerovjesništvom i Kur’anom, te je učinio da budeš posljednji poslanik.
Sin embargo, no quitaré el Corán, por misericordia de tu Señor, y lo dejaré preservado. Sin duda, la gracia de tu Señor sobre ti es inmensa, ya que te hizo un Mensajero, te hizo el último de los profetas y te reveló el Corán.
Rabbin sana rahmet ederek vahyetmiş olduğu Kur'an'ı çekip almadı. Muhakkak biz onu tarafımızdan korunmuş olarak bıraktık. Kesinlikle Rabbinin sana olan lütfu büyüktür. Seni bir resul olarak gönderdi, son peygamber olarak görevlendirdi ve sana Kur'an'ı indirdi.
Tuy nhiên, TA (Allah) không lấy nó đi vì lòng nhân từ và thương xót của TA dành cho Ngươi (Muhammad), TA đã bảo quản nó. Quả thật ân phúc mà Thượng Đế của Ngươi ban cho Ngươi là vô cùng lớn lao khi Ngài đã chọn Ngươi làm vị Thiên Sứ, lấy Ngươi làm vị Nabi cuối cùng và ban kinh Qur'an xuống cho Ngươi.
Subalit hindi inalis ito bilang awa mula sa Panginoon mo at iniiwan ito na napangangalagaan. Tunay na ang kabutihang-loob ng Panginoon mo laging sa iyo ay dakila yayamang gumawa Siya sa iyo bilang sugo, nagpawakas Siya sa pamamagitan mo sa [pagpapadala ng] mga propeta, at nagpababa Siya sa iyo ng Qur'ān.
E Noi, per pietà del tuo Dio, non la rimuovemmo, ma lo custodimmo: In verità, la Generosità del tuo Dio è grande nei tuoi confronti, avendoti reso un Messaggero e avendoti scelto come ultimo Profeta, e avendoti rivelato il Corano.
Hỡi Thiên Sứ Muhammad, Ngươi hãy nói với những kẻ thờ đa thần: nếu loài người và loài Jinn có hợp sức nhau lại để làm ra một quyển kinh giống như Kinh Qur'an được ban xuống cho Ngươi thì họ cũng không tài nào làm ra được cho dù họ có cố gắng giúp đỡ nhau như thế nào đi nữa.
Di', o Messaggero: "Se tutta l'umanità e tutti i Jinn si radunassero per portare un Corano simile a quello che ti è stato rivelato, nel suo linguaggio illustre, nella sua eccellente composizione ed eleganza, non vi riuscirebbero, anche se si aiutassero e si sostenessero a vicenda.
The subject in verse 88: قُل لَّئِنِ اجْتَمَعَتِ الْإِنسُ وَالْجِنُّ (If all humans and jinns join together...) appears in some other verses of the Holy Qur'an as well. Challenging the humankind, it has been said there: If you do not take the Qur'an to be the word of Allah, rather take it to be a word of man, then, you too are human, why would you not come up with its like? Along with that challenge, it was also said in this verse: Not the human-kind alone, you are welcome to join up with jinns, but you, all combined together, will still be unable to come out with one Surah - even one verse - like that of the Qur'an.
The repetition of this subject at this place may possibly be to show the futility of what the deniers of the message were trying to do. Here they were trying to test the veracity of the mission of a prophet of Allah by asking all sorts of questions, the one about the Ruh being one of them. Being an exercise in futility, why would they go about digging into unnecessary issues only to determine whether or not the prophet sent to them was true? Why they would not look into the Qur’ an as it is? It leaves no room for doubt in the veracity of the Holy Prophet ﷺ as Prophet and Messenger of Allah ﷺ . The reason is simple. When the humans and jinns of the whole world are incapable of producing the least like of it, what doubt could there be in that it is but the Divine Word. And once it is proved so manifestly that the Holy Qur'an is Divine Word, hardly any doubt remains in that the Holy Prophet ﷺ was a true prophet and messenger of Allah ﷺ .
Sabihin mo, O Sugo: "Talagang kung nagtipon ang tao at ang jinn sa kabuuan nila na maglahad ng tulad ng Qur’ān na ito, na pinababa sa iyo, sa retorika nito, kagandahan ng pagkakaayos nito, at kasaganahan nito ay hindi sila makapaglalahad nito magpakailanman, at kahit pa man ang iba sa kanila para sa iba pa ay maging tagatulong at mapag-adya."
Mensajero, diles: “Si toda la humanidad y los yinnes se unieran para redactar algo como el Corán que te fue revelado, en cuanto a su elocuencia, excelente secuencia y estilo puro, nunca podrán traer nada igual, incluso si se ayudaran y socorrieran unos a otros”.
-Ey Resul!- De ki: Şayet insanların ve cinlerin hepsi senin üzerine indirilmiş bu Kur'an'ın belagati, güzel nazmı, fasih sözlü olması bakımından bir benzerini getirmek üzere bir araya gelseler, birbirlerine yardım etseler, asla onun bir benzerini getiremezler.
Ô Messager, dis: Si les humains et les djinns se réunissaient tous afin de composer un livre aussi éloquent, cohérent et riche de sens que le Coran qui t’a été révélé, ils en seraient incapables même s’ils faisaient preuve de la coopération la plus poussée.
88- De ki:“Andolsun bu Kur’an’ın bir benzerini getirmek için insanlar ve cinler bir araya toplansalar, birbirlerine yardımcı olsalar dahi yine de onun benzerini getiremezler.”
88. Bu buyruk, Rasûl’ün getirdiğinin doğruluğuna ve gerçekliğine dair kesin bir delil ve apaçık bir belgedir. Çünkü Yüce Allah, bu buyruk ile insanlara da cinlere de onun benzerini getirmeleri için meydan okumakta, hepsi bu konuda birbirlerine yardımcı olsalar dahi buna asla güçlerinin yetemeyeceğini ve onun benzerini meydana getiremeyeceklerini haber vermektedir. Nitekim haber verdiği gibi de olmuştur. Çünkü Kur’an’ı yalanlayan Kur’an düşmanlarının, Peygamberin getirdiği bu vahyi hangi yolla olursa olsun reddetmelerini gerektirecek pek çok sebep vardı. Üstelik onlar Arap dilini çok iyi bilen, fasih kimseler idiler. Eğer onlar, buna güç yetirip böyle bir şey yapma imkânları olsaydı hiç şüphesiz bunu yaparlardı. Ama ister istemez bu meydan okumaya karşı boyun eğdiler ve ona karşı çıkmaktan acze düştüler. Hem topraktan yaratılmış, bütün yönleriyle eksik, doğru dürüst bilgisi, kudreti, iradesi, meşîeti, kelâmı ve kemali -Rabbinin ihsan ettikleri müstesnâ- bulunmayan bir yaratılmış, nasıl olur da yerin ve göklerin Rabbi, bütün gizliliklere muttali olan, mutlak kemal, mutlak hamd, pek büyük şan ve şeref sahibi, eğer denizler -yedi deniz daha katılarak- mürekkep olsa, ağaçların tümü de kalem olsa kendisinin kelimeleri tükenmeden bu mürekkebin biteceği ve kalemlerin tükeneceği o yüce Zatın sözüne benzer bir söz ortaya koyabilir? Bu nasıl olabilir?! Zira hiçbir yaratılmış, sıfatlarında Allah’a benzemiyor ise O’nun kelâmı da hiçbir kimseninkine benzerlik arzetmeyen sıfatlarından biridir. Zatında, isimlerinde, sıfatlarında ve fiillerinde O’nun bir benzeri yoktur. O’nun şanı yüce ve mübarektir. O halde Allah’ın kelâmı ile yaratılmışın kelâmını birbirinden ayırt edemeyene, Muhammed sallallahu aleyhi ve sellem’in bu Kur’an’ı iftira ile Allah’a isnat ettiğini ve onu kendiliğinden ortaya koyduğunu iddia edene yazıklar olsun!
Reci, Poslaniče: “Kad bi se sakupili svi ljudi i džini te se pokušali suprotstaviti Kur’anu i donijeti knjigu, po rječitosti i preciznosti u izražavanju, sličnu Kur’anu, oni to, zaista, ne bi uspjeli. Pa čak i kad bi jedni drugima u tome složno pomagali, opet bi bili bespomoćni pred ljepotom i savršenstvom Božijeg govora.”
"Katakanlah, 'Sesungguhnya jika manusia dan jin berkumpul untuk membuat yang serupa al-Qur`an ini, niscaya mereka tidak akan dapat membuat yang serupa dengannya, sekalipun sebagian mereka menjadi pembantu bagi sebagian yang lain'." (Al-Isra`: 88).
(88) Ini adalah dalil yang pasti dan petunjuk yang terang atas kebenaran dan kelurusan apa yang dibawa Rasulullah ﷺ. Allah menantang kalangan manusia dan jin supaya mendatangkan se-suatu yang serupa dengan al-Qur`an. Allah memberitahukan bah-wasanya mereka tidak akan pernah mampu mendatangkan sesuatu yang semisal al-Qur`an. Meskipun mereka saling bekerjasama untuk itu, mereka tidak akan mampu. Maka terjadilah sebagaimana yang dikabarkan Allah تعالى.
Sesungguhnya motivasi-motivasi dari musuh Allah yang men-dustakan al-Qur`an sangat banyak untuk membantah (al-Qur`an) yang beliau bawa dengan cara apa pun. Padahal mereka adalah orang-orang yang ahli dalam bahasa dan kefashihan. Seandainya mereka memiliki keahlian dan kemampuan sedikit saja untuk itu, tentu mereka akan melakukannya. Dengan itu bisa diketahui bah-wasanya mereka itu tertunduk sangat dalam secara suka rela mau-pun terpaksa. Mereka itu terlalu lemah untuk mengadakan penen-tangan terhadap al-Qur`an.
Bagaimana mungkin makhluk yang berasal dari tanah, me-miliki kekurangan dari segala sisi, –yang tidak mempunyai ilmu, kemampuan, kemauan, keinginan, pembicaraan dan kesempurnaan melainkan datang dari Rabbnya– dapat menantang perkataan Rabb bumi dan langit, Dzat yang mengetahui segala perkara yang ter-sembunyi, Dzat yang memiliki kesempurnaan dan pujian yang mutlak dan kemuliaan yang agung, Dzat yang seandainya lautan itu dijadikan tinta kemudian ditambahkan lagi tujuh lautan sebagai tambahan dan seluruh pepohonan dijadikan pena untuk menulis-kan kalimat-kalimatNya, tentulah tinta-tinta itu akan habis dan pena-pena rusak, sementara kalimat-kalimatNya belum selesai dituliskan?
Sebagaimana tidak ada satu makhluk pun yang menyerupai Allah dalam sifat-sifatNya, maka PerkataanNya termasuk sifat-sifat Allah yang tidak ada seorang pun yang dapat menyerupai Allah di dalamnya. Tidak ada sesuatu pun yang menyerupaiNya, baik dalam dzat, sifat, nama maupun perbuatanNya. Maka celakalah orang yang menyamakan Kalamullah dengan perkataan makhluk dan menyangka bahwa Muhammad-lah yang mengada-adakan hal itu atas Nama Allah dan membuatnya sendiri.
Say, O Messenger: If all of humankind and jinns united to bring the like of this Qur’ān which was revealed to you, in its eloquence, excellent sequence and pure style, they will never be able to bring anything like it, even if they were to all assist and help one another.
The Quran used to be revealed to the Prophet Muhammad at particular times. Apart from this, the Prophet had no power to compose words such as those of the Quran; his own personal way of expressing himself was always quite different in style. The Prophet was quite disturbed when for a long time no revelations were made to him. But it was not possible for him to compose verses like those of the Quran on his own or with the help of his Companions. It is a fact that there is a great difference between the language and style of the Hadith and the Quran. This difference can be seen even today by any Arabic scholar. This is a clear proof of the fact that the Quran is not a composition of the Prophet Muhammad: it has come from a mind far superior to the human mind. Those who believed that the Quran was composed of human words, were asked to compose such words as those of the Quran. If what they believed was true, and it was a human composition, they too should have had the power to compose such scriptures. They might even seek the help of others, and strive to produce verses like those of the Quran. But no one was able to answer this challenge at that time. Even in later times, no stylist or scholar has been able to produce any composition paralleling the verses of the Quran. Events show that a number of people did in fact strive very hard, but they could not produce a single verse like that of the Quran.
Katakanlah -wahai Rasul-, "Sesungguhnya jika seluruh bangsa manusia dan jin berkumpul untuk membuat sesuatu yang serupa dengan Al-Qur`ān yang diturunkan kepadamu dari segi balaghah atau gaya sastranya, keindahan susunannya, dan ketepatan penempatan lafaz-lafaznya, mereka tidak akan pernah sanggup membuat yang serupa dengannya sekalipun mereka saling membantu dan menolong satu sama lain."
"Dan sesungguhnya Kami telah mengulang-ulang kepada ma-nusia dalam al-Qur`an ini tiap-tiap macam perumpamaan, tapi kebanyakan manusia enggan (berbuat) kecuali mengingkari (kenik-matan). Dan mereka berkata, 'Kami sekali-kali tidak percaya ke-padamu hingga kamu memancarkan mata air dari bumi untuk kami. Atau kamu mempunyai sebuah kebun kurma dan anggur, lalu kamu alirkan sungai-sungai di celah kebun yang deras alirannya. Atau kamu jatuhkan langit berkeping-keping atas kami, sebagaimana kamu nyatakan atau kamu datangkan Allah dan malaikat-ma-laikat berhadapan muka dengan kami.
Atau kamu mempunyai sebuah rumah dari emas, atau kamu naik ke langit, dan kami sekali-kali tidak akan mempercayai ke-naikanmu itu hingga kamu turunkan atas kami sebuah Kitab yang kami baca.' Katakanlah, 'Mahasuci Rabbku, bukankah aku ini me-lainkan (hanya) seorang manusia yang menjadi rasul?'
Dan tidak ada sesuatu yang menghalangi manusia untuk ber-iman tatkala datang petunjuk kepadanya, kecuali perkataan me-reka, 'Adakah Allah mengutus seorang manusia menjadi rasuI?'
Katakanlah, 'Kalau seandainya ada malaikat-malaikat yang berjalan-jalan sebagai penghuni di bumi, niscaya Kami turunkan dari langit –kepada mereka– seorang malaikat menjadi Rasul.'
Katakanlah, 'Cukuplah Allah menjadi saksi antara aku dan kamu sekalian. Sesungguhnya Dia adalah Maha Mengetahui lagi Maha Melihat hamba-hambaNya'." (Al-Isra`: 89-96).
(89-93) Allah تعالى berfirman, ﴾ وَلَقَدۡ صَرَّفۡنَا لِلنَّاسِ فِي هَٰذَا ٱلۡقُرۡءَانِ مِن كُلِّ مَثَلٖ ﴿ "Dan sesungguhnya Kami telah mengulang-ulang kepada manusia dalam al-Qur`an ini tiap-tiap macam perumpamaan," maksudnya Kami telah memvariasikan nasihat-nasihat dan perumpamaan-perumpamaan. Kami mengulang-ulangi maknanya supaya para hamba itu bisa mengambil pelajaran, sehingga mereka akan menjadi ingat dan takut kepada Allah. Akan tetapi, hanya sedikit dari mereka yang ingat. Yaitu orang-orang yang telah Allah tetapkan dengan keba-hagiaan dan membantu mereka dengan taufikNya. Adapun ke-banyakan manusia, maka mereka enggan berbuat kecuali meng-ingkari kenikmatan yang sangat besar dari segala sisi. Mereka me-nampik tanda-tanda kebesaran Allah terhadap beliau dengan usu-lan ayat-ayat yang mereka buat sendiri yang zhalim lagi bodoh.
Mereka berkata kepada Rasulullah yang datang membawa al-Qur`an yang penuh dengan petunjuk dan ayat-ayatNya, ﴾ لَن نُّؤۡمِنَ لَكَ حَتَّىٰ تَفۡجُرَ لَنَا مِنَ ٱلۡأَرۡضِ يَنۢبُوعًا ﴿ "Kami sekali-kali tidak percaya kepadamu hingga kamu memancarkan mata air dan bumi untuk kami," yaitu sungai yang mengalir, ﴾ أَوۡ تَكُونَ لَكَ جَنَّةٞ مِّن نَّخِيلٖ وَعِنَبٖ ﴿ "atau kamu mempunyai sebuah kebun kurma dan anggur," sehingga kamu tidak perlu berjalan bolak-balik keluar masuk pasar ﴾ أَوۡ تُسۡقِطَ ٱلسَّمَآءَ كَمَا زَعَمۡتَ عَلَيۡنَا كِسَفًا ﴿ "atau kamu jatuhkan langit berkeping-keping atas kami, sebagaimana kamu katakan," sebagai bagian dari azab ﴾ أَوۡ تَأۡتِيَ بِٱللَّهِ وَٱلۡمَلَٰٓئِكَةِ قَبِيلًا ﴿ "atau kamu datang-kan Allah dan malaikat-malaikat berhadapan muka dengan kami," yaitu semuanya atau langsung berhadapan dan dapat dilihat langsung, mempersaksikan kebenaran risalah yang engkau bawa. ﴾ أَوۡ يَكُونَ لَكَ بَيۡتٞ مِّن زُخۡرُفٍ ﴿ "Atau kamu mempunyai sebuah rumah dari emas," yaitu ru-mah yang berhiaskan emas dan benda mulia lainnya ﴾ أَوۡ تَرۡقَىٰ فِي ٱلسَّمَآءِ ﴿ "atau kamu naik ke langit," dengan cara naik yang bisa disaksikan indera ﴾ و َ ﴿ "dan" meskipun d e m i k i a n ﴾ وَلَن نُّؤۡمِنَ لِرُقِيِّكَ حَتَّىٰ تُنَزِّلَ عَلَيۡنَا كِتَٰبٗا نَّقۡرَؤُهُۥۗ ﴿ "kami sekali-kali tidak akan mempercayai kenaikanmu itu hingga kamu turunkan atas kami sebuah Kitab yang kami baca."
Maka ketika penentangan, upaya-upaya pelumpuhan, dan perkataan orang yang paling bodoh dan paling zhalim ini mengan-dung penolakan terhadap kebenaran, sikap kurang ajar terhadap Allah, dan (pemaksaan) terhadap Rasulullah supaya mendatang-kan ayat-ayat, maka Allah memerintahkan beliau supaya menyuci-kanNya. Allah berfirman, ﴾ قُلۡ سُبۡحَانَ رَبِّي ﴿ "Katakanlah, 'Mahasuci Rabb-ku'," dari perkataan kalian (yang rusak) dengan penyucian yang setinggi-tingginya. Mahasuci Allah dari menjadikan hukum-hukum dan ayat-ayatNya mengikuti hawa nafsu mereka yang rusak dan pemikiran mereka yang sesat. ﴾ هَلۡ كُنتُ إِلَّا بَشَرٗا رَّسُولٗا ﴿ "Bukankah aku ini melainkan (hanya) seorang manusia yang menjadi rasul?" yang tidak memiliki kekuasaan sama sekali.
(94) Ini adalah faktor penyebab yang menghalangi kebanyak-an orang (kaum musyrikin) untuk beriman, yaitu karena rasul yang diutus kepada mereka berasal dari bangsa manusia seperti mereka. Padahal sebenarnya ini merupakan rahmat Allah kepada mereka yaitu dengan mengirimkan utusan dari kalangan manusia. Karena mereka tidak sanggup bertemu dengan malaikat.
(95) Seandainya ﴾ كَانَ فِي ٱلۡأَرۡضِ مَلَٰٓئِكَةٞ يَمۡشُونَ مُطۡمَئِنِّينَ ﴿ "ada ma-laikat-malaikat yang berjalan-jalan sebagai penghuni di bumi," sedangkan mereka (kaum musyrikin) sanggup untuk menyaksikan dan mene-rima wahyu dari para malaikat ﴾ لَنَزَّلۡنَا عَلَيۡهِم مِّنَ ٱلسَّمَآءِ مَلَكٗا رَّسُولٗا ﴿ "nis-caya Kami turunkan dari langit kepada mereka seorang malaikat menjadi rasul," agar memungkinkan mereka untuk bertemu dengannya.
(96) ﴾ قُلۡ كَفَىٰ بِٱللَّهِ شَهِيدَۢا بَيۡنِي وَبَيۡنَكُمۡۚ إِنَّهُۥ كَانَ بِعِبَادِهِۦ خَبِيرَۢا بَصِيرٗا ﴿ "Katakan-lah, 'Cukuplah Allah menjadi saksi antara aku dan kamu sekalian.' Sesung-guhnya Dia Maha Mengetahui lagi Maha Melihat hamba-hambaNya," di antara bentuk persaksian Allah atas rasulNya adalah Allah men-dukungnya dengan mukjizat, menurunkan ayat-ayat untuknya dan menolongnya dari kaum yang memusuhi dan melawannya. Sean-dainya beliau (Nabi Muhammad) mengada-adakan sebagian per-kataan atas Nama Allah, tentulah Dia akan menyeret tangan kanan-nya, kemudian Dia putus urat jantungnya. Sesungguhnya Dia Maha Mengetahui lagi Maha Melihat. Bagi Allah, tidak ada sesuatu pun yang tersembunyi pada keadaan para hambaNya.
Dans ce Coran, Nous avons exposé aux gens tout ce qui leur sert de leçon: exhortations, enseignements, commandements, interdits et récits. Tout cela leur a été exposé dans l’espoir qu’ils aient la foi mais la plupart n’opposèrent que dénégation et rejet de ce Coran.
And I have explained to people in this Qur’ān and brought all types of advice, reminders, commands, prohibitions and stories they can take lessons from, in the hope they will believe. But most people have refused except to deny this Qur’ān.
Sungguh, Kami telah menjelaskan berulang-ulang kepada manusia dalam Al-Qur`ān ini dengan menyebutkan berbagai macam pelajaran berupa mauizah, pelajaran, perintah, larangan, dan kisah-kisah agar mereka beriman, tetapi kebanyakan manusia malah membangkang dan ingkar terhadap Al-Qur`ān ini.
Uzvišeni Allah navodi mnoge primjere, pouke i savjete u Svojoj knjizi, kako bi se ljudi okoristili i prihvatili kur’anske upute. Ali ipak, većina ljudi poriče i negira istinu te ustrajava u zabludi.
Biz, bu Kur'an'da iman etmelerini ümit ederek ders alınan öğütleri, ibretleri, emirleri, yasakları ve kıssaları çeşitlendirdik. Yine de insanların çoğu bu Kur'an'ı inkâr ederek ve reddederek iman etmediler.
He explicado a los seres humanos en este Corán y he traído todo tipo de consejos, recordatorios, órdenes, prohibiciones e historias de las que pueden aprender, a fin de que crean. Pero la mayoría de las personas lo han rechazado y niegan la autenticidad del Corán.
The last verse: وَلَقَدْ صَرَّفْنَا (And surely We have explained - 89) tells us that the Holy Qur’ an stands out as a miracle so clear that it leaves no room for any question and doubt. Still, what is happening is that people do not thank Allah for His blessings, do not even recognize the real worth of the blessing of the Qur'an and keep wandering around in error.
89- Andolsun biz, bu Kur’an’da insanlara her misalden türlü türlü açıklamalar yaptık. Yine de insanların çoğu küfürde diretmişlerdir.
90- Dediler ki:“Bize yeryüzünden bir pınar fışkırtmadıkça asla sana inanmayacağız.”
91- “Yahut senin hurmalıklardan ve asmalardan bir bahçen olmalı ve aralarından şarıl şarıl ırmaklar akıtmalısın.”
92- “Ya da iddia ettiğin gibi gökyüzünü üzerimize parça parça düşürmelisin veya Allah’ı ve melekleri topluca karşımıza getirmelisin.”
93- “Yahut altından bir evin olmalı veya göğe çıkmalısın ki bize (gökten) okuyacağımız bir kitap indirmedikçe oraya çıktığına da inanmayız.” De ki: “Rabbimi tenzih ederim! Ben ancak peygamber olarak gönderilmiş bir insanım!”
94- Kendilerine hidâyet geldiği zaman insanları iman etmekten alıkoyan tek şey, onların:“Allah bir insanı mı peygamber göndermiş?” demeleri olmuştur.
95- De ki:“Eğer yeryüzünde (insanlar yerine) yerleşip yürüyenler melekler olsaydı biz de onlara gökten melek bir peygamber gönderirdik.”
96- De ki:“Benim ve sizin aranızda şahid olarak Allah yeter. Şüphesiz ki O, kullarından haberdardır ve onları hakkıyla görendir.”
89. “Andolsun biz, bu Kur’an’da insanlara her misalden türlü türlü açıklamalar yaptık.” Yani biz, bu Kur’an’da öğütleri ve misalleri çeşit çeşit anlattık. Kulların ihtiyaç duydukları anlamları da tekrar tekrar beyan ettik ki insanlar öğüt alsın ve sakınsınlar. Ancak Yüce Allah’ın kendilerini mutlu kimseler arasında takdir etmiş olduğu ve tevfiki ile kendilerine yardımını esirgemediği pek az kimse dışında öğüt ve ibret alan olmadı. İnsanların çoğunluğu ise bütün nimetlerin en büyüğü olan bu nimeti nankörlükle karşılamaktan başka bir şey yapmadı ve bu nimet karşısında zalim ve cahil nefislerinin arzu ettiği, Kur’an’ın âyetleri dışında birtakım mucizeler gösterilmesini teklif ettiler ve ona karşı inatlaşmaya koyuldular. Her türlü delil ve belgeyi ihtiva eden bu Kur’an’ı getiren Allah’ın Rasûlüne şöyle dediler:
90-93. “Bize yeryüzünden bir pınar” akıp duran ırmaklar “fışkırtmadıkça asla sana inanmayacağız. Yahut senin hurmalıklardan ve asmalardan bir bahçen olmalı” tâ ki pazarlarda dolaşma, gidip gelmek ihtiyacından kurtulasın “ve aralarından şarıl şarıl ırmaklar akıtmalısın. Yahut iddia ettiğin gibi gökyüzünü üzerimize parça parça düşürmelisin” Gökten üzerimize azap getirmelisin. “Allah’ı ve melekleri topluca karşımıza getirmelisin.” Onları hep birlikte getir yahut da karşımıza göreceğimiz şekilde gelsinler ve senin getirdiklerinin lehine şahitlik etsinler. “Ya da altından” altın ve başka değerli şeylerle süslenmiş “bir evin olmalı veya göğe” görüp fark edeceğimiz bir şekilde “çıkmalısın” bununla birlikte “bize (gökten) okuyacağımız bir kitap indirmedikçe oraya çıktığına da inanmayız.” Bütün bunlar, işi yokuşa sürmek ve muhatabı zora sokmak maksadıyla ileri sürülmüş, insanların en akılsızlarının ve zalimlerinin hakkı reddetmeyi ve Allah’a karşı saygısızlığı içeren sözleri olduğu için Allah Rasûlü de bu âyetleri getiren elçi olduğundan dolayı Yüce Allah, ona kendi zatını tenzih etmesini emrederek:“Rabbimi tenzih ederim!” demesini emretmektedir. Yani benim Rabbim sizin söylediklerinizden pek yüce ve münezzehtir. O, hüküm ve mucizelerinin, onların bozuk heva ve sapık görüşlerine tabi olmasından münezzehtir. “Ben, ancak peygamber olarak gönderilmiş bir insanım!” Bu söylediğiniz hususlarda elimden hiçbir şey gelmez.
94. İşte insanların pek çoğunu iman etmekten alıkoyan sebep de budur. Çünkü onlara gönderilen peygamberler kendi cinslerinden birer insan idi. Yüce Allah’ın kendilerinden bir insanı peygamber olarak göndermiş olması, insanlara rahmetinin bir tecellisidir. Çünkü insanlar, bu vahiyleri meleklerden direkt olarak alamazlar.
95. “De ki: Eğer yeryüzünde (insanlar yerine) yerleşmiş yürüyen” melekleri görmeye ve onlardan vahyi almaya tahammül gösterebilecek “melekler olsaydı biz de onlara gökten” ondan vahyi alma imkânları dolayısıyla “melek bir peygamber gönderirdik.”
96. “De ki: Benim ve sizin aranızda şahit olarak Allah yeter.” Yüce Allah’ın, rasûlüne olan tanıklıklarından birisi onu mucizelerle ve indirmiş olduğu âyetlerle desteklemesi, ayrıca ona düşman olan ve onunla mücadeleye girişenlere karşı da ona yardım etmesidir. Eğer Yüce Allah’a birtakım sözleri uydurup yaşlan düzmüş olsaydı şüphesiz Allah, ona ilahî azabını göndererek şahdamarını kopartırdı. “Şüphesiz ki O, haberdardır ve onları hakkıyla görendir.” O, her şeyden haberdar olan ve her şeyi görendir. Kullarının da hiçbir hali O’na asla gizli kalmaz.
E abbiamo informato la gente, tramite questo Corano, portando vari esempi e insegnamenti utili a dissuadere la gente, e ordini, proibizioni e racconti, affinché credano, ma la maggior parte delle persone hanno rinnegato questo Corano e sono state arroganti nei suoi confronti.
Talaga ngang naglinaw Kami para sa mga tao sa Qur’ān na ito at nag-uri-uri Kami rito ng bawat naisasaalang-alang na mga pangaral, mga aral, mga pag-uutos, mga pagsaway, at mga kasaysayan sa pag-asang sumampalataya sila, ngunit tumanggi [sa anuman] ang karamihan sa mga tao maliban sa pagtanggi at pagkakaila sa Qur'ān na ito.
Quả thật, TA (Allah) đã trình bày cho nhân loại biết trong Qur'an này rất rõ ràng, và TA dùng nhiều lời khuyên răn cùng với những câu chuyện thí dụ làm bài học với hy vọng họ sẽ tin tưởng nhưng đa số nhân loại đều từ chối cũng như phủ nhận Kinh Qur'an này
Commentary
A prophetic answer to hostile questions sounding absurd
The questions asked and the demands made in these verses from the Holy Prophet ﷺ were virtually conditions on the fulfillment of which his antagonists were supposed to believe. These conditions are such that anyone who hears them would find them nothing but some sort of weird mockery and certainly a very absurd excuse for not believing. While having to respond to such questions, one becomes naturally angry and retorts in the same manner. But, the answer that Allah Ta’ ala taught His prophet ﷺ to give against their impertinent questions reported in this verse is something significant for everyone. Particularly so, for the leaders and reformers of the Muslim community who would do well to always remember it making it a regular feature of their work among people. Is it not that, in answer to all that, nothing was said about their lack of sense, nor mention was made of their hostile mischief, nor there was any verbal duel fought against them? Instead, the truth of the matter was made clear to them in very simple words. In effect, they were told: Perhaps, you think that a person who comes as a messenger of Allah should also be the possessor of all Divine powers and should be able to control everything. This is a mistaken notion. The duty of a Messenger of Allah ﷺ is only to convey the Divine message. It is a different matter that Allah would also send many miracles to prove the veracity of the mission of His apostles, prophets and messengers. But, that takes place exclusively with the power and under the control of Allah Ta’ ala. A rasul (messenger) is not given Divine powers. He is a human being and is never outside the framework of human power - except that Allah Ta` ala alone were to manifest His great subduing power to help him.
Nagsabi ang mga tagapagtambal: "Hindi kami sasampalataya sa iyo hanggang sa magpalabas ka para sa amin mula sa lupain ng Makkah ng isang bukal na dumadaloy na hindi natutuyot;
Những kẻ thờ đa thần nói với Thiên Sứ Muhammad: bọn ta sẽ không bao giờ tin Ngươi trừ phi Ngươi làm cho phụt ra một con suối từ vùng đất Makkah này chảy xiết không ngừng
Gli idolatri dissero: "Non ti crederemo finché non riuscirai a fare uscire dalla terra della Mecca una sorgente d'acqua inesauribile"
Bahkan, orang-orang musyrik itu berkata, "Kami tidak akan beriman kepadamu (wahai Muhammad) sehingga engkau memancarkan untuk kami satu mata air yang terus-menerus mengalir dari tanah Makkah ini,
The idolaters said: I will never believe you until you extract for us from the ground of Makkah a spring that does not stop flowing.
The Demand of Quraysh for a specific Sign, and the Rejection of that
Ibn Jarir recorded from Muhammad bin Ishaq, "An old man from among the people of Egypt who came to us forty-odd years ago told me, from `Ikrimah, from Ibn `Abbas, that `Utbah and Shaybah -- the two sons of Rabi'ah, Abu Sufyan bin Harb, a man from Bani `Abd Ad-Dar, Abu Al-Bakhtari -- the brother of Bani Asad, Al-Aswad bin Al-Muttalib bin Asad, Zam`ah bin Al-Aswad, Al-Walid bin Al-Mughirah, Abu Jahl bin Hisham, `Abdullah bin Abi Umayyah, Umayyah bin Khalaf, Al-`As bin Wa'il, and Nabih and Munabbih - the two sons of Al-Hajjaj As-Sahmin, gathered all of them or some of them behind the Ka`bah after sunset. Some of them said to others, `Send for Muhammad and talk with him and argue with him, so that nobody will think we are to blame.' So they sent for him saying, `The nobles of your people have gathered for you to speak to them.' So the Messenger of Allah ﷺ came quickly, thinking that maybe they were going to change their minds, for he was very keen that they should be guided, and it upset him to see their stubbornness. So he came and sat with them, and they said, `O Muhammad, we have sent for you so that nobody will think we are to blame. By Allah we do not know any man among the Arabs who has brought to his people what you have brought to your people. You have slandered our forefathers, criticized our religion, insulted our reason, slandered our gods and caused division. There is no objectionable thing that you have not brought between us. If you are preaching these things because you want wealth, we will collect some of our wealth together for you and make you the wealthiest man among us.
If you are looking for position, we will make you our leader. If you are looking for kingship, we will make you our king. If what hascome to you is a type of Jinn that has possessed you, then we canspend our money looking for the medicine that will rid you of it sothat no one will think we are to blame. ' The Messenger of Allah ﷺ said:
«مَا بِي مَا تَقُولُونَ، مَا جِئْتُكُمْ بِمَا جِئْتُكُمْ بِهِ أَطْلُبُ أَمْوَالَكُمْ، وَلَا الشَّرَفَ فِيكُمْ، وَلَا الْمُلْكَ عَلَيْكُمْ، وَلَكِنَّ اللهَ بَعَثَنِي إِلَيْكُمْ رَسُولًا وَأَنْزَلَ عَلَيَّ كِتَابًا، وَأَمَرَنِي أَنْ أَكُونَ لَكُمْ بَشِيرًا وَنَذِيرًا، فَبَلَّغْتُكُمْ رِسَالَاتِ رَبِّي وَنَصَحْتُ لَكُمْ، فَإِنْ تَقْبَلُوا مِنِّي مَا جِئْتُكُمْ بِهِ فَهُوَ حَظُّكُمْ فِي الدُّنْيَا وَالْآخِرَةِ، وَإِنْ تَرُدُّوهُ عَلَيَّ أَصْبِرْ لِأَمْرِ اللهِ حَتَّى يَحْكُمَ اللهُ بَيْنِي وَبَيْنَكُم»
(My case is not as you say. I have not brought what I have brought to you because I want your wealth or to be your leader or king. But Allah has sent me to you as a Messenger and has revealed to me a Book and has commanded me to bring you good news and a warning. So, I have conveyed to you the Messages of my Lord and have advised you accordingly. If you accept what I have brought to you, then this is your good fortune in this world and the Hereafter, but if you reject it, I shall wait patiently for the command of Allah until Allah judges between me and you.) or words to that effect. They said, `O Muhammad, if you do not accept what we have offered you, then you know that there is no other people whose country is smaller, whose wealth is less and whose life is harder than ours, so ask your Lord Who has sent you with what He has sent you, to move away these mountains for us that are constricting us, to make our land wider and cause rivers to gush forth in it like the rivers of Syria and Iraq, and to resurrect for us those of our forefathers who have passed away.
Let there be among those whom He resurrects Qusayy bin Kilab, for he was a truthful old man, and we will ask them whether what you are saying is true or false. If you do what we are asking, and they (the people who are resurrected) say that you are telling the truth, then we will believe you and acknowledge your status with Allahand believe that He has sent you as a Messenger as you say. ' The Messenger of Allah ﷺ said to them:
«مَا بِهَذَا بُعِثتُ، إِنَّمَا جِئْتُكُمْ مِنْ عِنْدِ اللهِ بِمَا بَعَثَنِي بِهِ، فَقَدْ بَلَّغْتُكُمْ مَا أُرْسِلْتُ بِهِ إِلَيْكُمْ، فَإِنْ تَقْبَلُوهُ فَهُوَ حَظُّكُمْ فِي الدُّنْيَا وَالْآخِرَةِ، وَإِنْ تَرُدُّوهُ عَلَيَّ أَصْبِرْ لِأَمْرِ اللهِ حَتَّى يَحْكُمَ اللهُ بَيْنِي وَبَيْنَكُم»
(I was not sent for this purpose. I have brought to you from Allah that with which He has sent me, and I have conveyed to you the Message with which I was sent to you. If you accept what I have brought to you, then this is your good fortune in this world and the Hereafter, but if you reject it, I shall wait patiently for the command of Allah until Allah judges between me and you.) They said, `If you will not do this for us, then at least do something for yourself. Ask your Lord to send an angel to confirm that what you are saying is the truth and to speak up on your behalf. Ask Him to give you gardens and treasures and palaces of gold and silver, and to make you independent so that you will not have to do what we see you doing, for you stand in the marketplaces seeking provision just as we do. Then we will know the virtue of your position with your Lord and whether you are a Messenger as you claim.' The Messenger of Allah ﷺ said to them:
«مَا أَنَا بِفَاعِلٍ، مَا أَنَا بِالَّذِي يَسْأَلُ رَبَّهُ هَذَا، وَمَا بُعِثْتُ إِلَيْكُمْ بِهَذَا، وَلَكِنَّ اللهَ بَعَثَنِي بَشِيرًا وَنَذِيرًا، فَإِنْ تَقْبَلُوا مَا جِئْتُكُمْ بِهِ، فَهُوَ حَظُّكُمْ فِي الدُّنْيَا وَالْآخِرَةِ، وَإِنْ تَرُدُّوهُ عَلَيَّ أَصْبِرْ لِأَمْرِ اللهِ حَتَّى يَحْكُمَ اللهُ بَيْنِي وَبَيْنَك»
(I will not do that, and I will not ask my Lord for this. I was not sent to you for this reason. But Allah has sent me to you to bring you good news and a warning. If you accept what I have brought to you, then this is your good fortune in this world and the Hereafter, but if you reject it, I shall wait patiently for the command of Allah until Allah judges between me and you.) They said, `Then cause the sky to fall upon us, as you claim that if your Lord wills, He can do that. We will not believe in you until you do this.' The Messenger of Allah ﷺ said to them:
«ذَلِكَ إِلَى اللهِ، إِنْ شَاءَ فَعَلَ بِكُمْ ذَلِك»
(That is for Allah to decide. If He wills, He will do that to you.) They said, `O Muhammad, did your Lord not know that we would sit with you and ask you what we have asked and make the requests that we have made He should have told you beforehand and taught you how to reply to us, and informed you what He would do to us if we do not accept what you have brought to us. We have heard that the one who is teaching you this, is a man in Al-Yamamah called Ar-Rahman. By Allah, we will never believe in Ar-Rahman. We are warning you, O Muhammad, that we will not let you do what you want to do until you or we are destroyed.' One of them said, `We worship the angels who are the daughters of Allah.' Another said, `We will never believe in you until you bring Allah and the angels before (us) face to face.' When they said this, the Messenger of Allah ﷺ got up and left them. `Abdullah bin Abi Umayyah bin Al-Mughirah bin `Abdullah bin `Umar bin Makhzum, the son of his paternal aunt `Atikah, the daughter of `Abdul-Muttalib, also got up and followed him. He said to him, `O Muhammad, your people have offered you what they have offered you, and you did not accept it. Then they asked for things for themselves so that they would know your position with Allah, and you did not do that for them. Then they asked you to hasten on the punishments with which you are scaring them. By Allah, I will never believe in you unless you take a ladder to heaven and ascend it while I am watching, then you bring with you an open book and four angels to testify that you are as you say. By Allah, even if you did that, I think that I would not believe you.' Then he turned away from the Messenger of Allah ﷺ, and the Messenger of Allah ﷺ went home to his family, grieving over having missed out on what he had hoped for when his people had called him, because he saw that they were resisting him even more."
The Reason why the Idolators' Demands were refused
In the case of this gathering where the Quraysh came together to speak with the Messenger of Allah ﷺ, if Allah knew that they were making these requests in order to be guided, they would have been granted, but He knew that they were making these demands out of disbelief and stubbornness. It was said to the Messenger of Allah ﷺ, "If you wish, We will give them what they are asking, but if they then disbelieve, I will punish them with a punishment that I have never imposed upon anyone else in the universe; or if you wish, I will open for them the gate of repentance and mercy." He said:
«بَلْ تَفْتَحُ عَلَيْهِمْ بَابَ التَّوْبَةِ وَالرَّحْمَة»
(Rather, You open for them the gate of repentance and mercy.) This is like the Ayah:
وَمَا مَنَعَنَآ أَن نُّرْسِلَ بِالاٌّيَـتِ إِلاَّ أَن كَذَّبَ بِهَا الاٌّوَّلُونَ وَءَاتَيْنَا ثَمُودَ النَّاقَةَ مُبْصِرَةً فَظَلَمُواْ بِهَا وَمَا نُرْسِلُ بِالاٌّيَـتِ إِلاَّ تَخْوِيفًا
(And nothing stops Us from sending the Ayat but that the people of old denied them. And We sent the she-camel to Thamud as a clear sign, but they did her wrong. And We sent not the signs except to warn, and to make them afraid (of destruction).) (17:59) And Allah says:
وَقَالُواْ مَا لِهَـذَا الرَّسُولِ يَأْكُلُ الطَّعَامَ وَيَمْشِى فِى الاٌّسْوَاقِ لَوْلا أُنزِلَ إِلَيْهِ مَلَكٌ فَيَكُونَ مَعَهُ نَذِيراً - أَوْ يُلْقَى إِلَيْهِ كَنْزٌ أَوْ تَكُونُ لَهُ جَنَّةٌ يَأْكُلُ مِنْهَا وَقَالَ الظَّـلِمُونَ إِن تَتَّبِعُونَ إِلاَّ رَجُلاً مَّسْحُوراً - انظُرْ كَيْفَ ضَرَبُواْ لَكَ الاٌّمْثَـلَ فَضَلُّواْ فَلاَ يَسْتَطِيعُونَ سَبِيلاً - تَبَارَكَ الَّذِى إِن شَآءَ جَعَلَ لَكَ خَيْراً مِّن ذلِكَ جَنَّـتٍ تَجْرِى مِن تَحْتِهَا الاٌّنْهَـرُ وَيَجْعَل لَّكَ قُصُوراً - بَلْ كَذَّبُواْ بِالسَّاعَةِ وَأَعْتَدْنَا لِمَن كَذَّبَ بِالسَّاعَةِ سَعِيراً
(And they say: "Why does this Messenger eat food, and walk about in the markets (as we). Why is not an angel sent down to him to be a warner with him Or (why) has not a treasure been granted to him, or why has he not a garden whereof he may eat" And the wrongdoers say: "You follow none but a man bewitched." See how they coin similitudes for you, so they have gone astray, and they cannot find a path. Blessed be He Who, if He wills, will assign you better than that - Gardens under which rivers flow and will assign you palaces. Nay, they deny the Hour, and for those who deny the Hour, We have prepared a flaming Fire.) (25:7-11) Allah's saying,
حَتَّى تَفْجُرَ لَنَا مِنَ الاٌّرْضِ يَنْبُوعًا
(until you cause a spring to gush forth from the earth for us) refers to a spring of flowing water. They asked him to bring forth springs of fresh water in the land of Al-Hijaz, here and there. This is easy for Allah, may He be glorified and exalted; if He willed, He could do that. He could have responded to all their demands, but He knew that they would not be guided by that, as He says:
إِنَّ الَّذِينَ حَقَّتْ عَلَيْهِمْ كَلِمَةُ رَبِّكَ لاَ يُؤْمِنُونَ - وَلَوْ جَآءَتْهُمْ كُلُّ ءايَةٍ حَتَّى يَرَوُاْ الْعَذَابَ الاٌّلِيمَ
(Truly, those, against whom the Word (wrath) of your Lord has been justified, will not believe. Even if every sign should come to them, until they see the painful torment.) (10:96-97) And Allah says:
وَلَوْ أَنَّنَا نَزَّلْنَآ إِلَيْهِمُ الْمَلَـئِكَةَ وَكَلَّمَهُمُ الْمَوْتَى وَحَشَرْنَا عَلَيْهِمْ كُلَّ شَىْءٍ قُبُلاً مَّا كَانُواْ لِيُؤْمِنُواْ
(And even if We had sent down unto them angels, and the dead had spoken unto them, and We had gathered together all things before their very eyes, they would not have believed) 6:111 His saying;
أَوْ تُسْقِطَ السَّمَآءَ كَمَا زَعَمْتَ
(Or you cause the heaven to fall upon us in pieces, as you have pretended,) means, `you promised us that on the Day of Resurrection the heavens will be split asunder, being broken and torn up, with parts of it falling down, so do that in this world and make it fall in pieces.' This is like when they said:
اللَّهُمَّ إِن كَانَ هَـذَا هُوَ الْحَقَّ مِنْ عِندِكَ فَأَمْطِرْ عَلَيْنَا حِجَارَةً مِّنَ السَّمَآءِ
(O Allah! If this (the Qur'an) is indeed the truth from You, then rain down stones on us from the sky.) 8:32 Similarly, the people of Shu`ayb asked him:
فَأَسْقِطْ عَلَيْنَا كِسَفاً مِّنَ السَّمَآءِ إِن كُنتَ مِنَ الصَّـدِقِينَ
(So cause a piece of the heaven to fall on us, if you are of the truthful!) (26:187) So Allah punished them with the punishment of the day of Shadow (a gloomy cloud), which was the torment of a Great Day. 26:189 As for the Prophet of Repentance and Mercy, who was sent as a mercy to the worlds, he asked Allah to delay their punishment, in the hope that Allah would bring forth from their offspring people who would worship Allah Alone, with no partner or associate. This is what indeed did happen, for among those who are mentioned above were some who later embraced Islam and became good and sincere Muslims, even `Abdullah bin Abi Umayyah, who followed the Prophet (out of that meeting) and spoke to him as he did. He became a sincere Muslim and turned to Allah in repentance.
أَوْ يَكُونَ لَكَ بَيْتٌ مِّن زُخْرُفٍ
(Or you have a house of Zukhruf.) Ibn `Abbas, Mujahid and Qatadah said, "This is gold." This was also what was said in the recitation of Ibn Mas`ud, "Or you have a house of gold."
أَوْ تَرْقَى فِى السَّمَآءِ
(or you ascend up into the sky,) meaning, you climb up on a ladder while we are watching you.
وَلَن نُّؤْمِنَ لِرُقِيِّكَ حَتَّى تُنَزِّلَ عَلَيْنَا كِتَابًا نَّقْرَءُهُ
(and even then we will put no faith in your ascension until you bring down for us a Book that we would read.) Mujahid said, "This means a book in which there would be one page for each person, on which would be the words: `This is a book from Allah to so-and-so the son of so-and-so, which he would find by his head when he woke up in the morning."
قُلْ سُبْحَـنَ رَبِّى هَلْ كُنتُ إَلاَّ بَشَرًا رَّسُولاً
(Say: "Glorified be my Lord! Am I anything but a man, sent as a Messenger") meaning, `Glorified, exalted and sanctified be He above the notion that anyone would come before Him concerning any matter pertaining to His authority and sovereignty. He is the One Who does what He wills. If He willed, he could have given you what you asked for, or if He willed, he could have refrained. I am only a Messenger to you, sent to convey the Messages of my Lord and advise you. I have done that, and the response to what you have asked is to be decided by Allah, may He be glorified.'
Les polythéistes dirent: Nous ne croirons pas en toi avant que tu ne fasses jaillir du sol de la Mecque une source d’eau qui ne tarit pas.
Kazali su: “Nećemo ti vjerovati, Muhammede, niti ćemo slijediti ono što si donio sve dok ne učiniš da poteče nepresušni izvor pitke vode u dolini Meke!”
Müşrikler şöyle dediler: Bize Mekke'nin toprağından suyu hiç tükenip kurumayan bir su pınarı fışkırtmadıkça sana asla iman etmeyeceğiz.
Los idólatras dicen: “Nunca te creeremos hasta que extraigas para nosotros del suelo de La Meca un manantial que no deje de fluir.
O poseas un huerto con muchas flores en las que hagas que los ríos fluyan abundantemente.
Or you have a garden with many flowers in which you make rivers flow profusely.
Sinon, fais en sorte d’avoir un verger aux arbres nombreux entre lesquels coulent des ruisseaux à l’eau abondante.
Veya senin hurma ve üzüm ağaçları olan bir bahçen olmalı. Öyle ki, içinden gürül gürül ırmaklar akmalıdır.
atau sampai engkau mempunyai kebun-kebun kurma dan anggur, lalu engkau mengalirkan di dalamnya sungai-sungai yang deras alirannya,
Ili ćeš imati vrt palmi i grožđa, a kroz koji rijeke, bogate vodom, teku!
o magkaroon ka ng isang pataniman ng mga datiles at mga ubas, saka dumadaloy rito ang mga ilog nang masagana;
Hoặc Ngươi sẽ có một vườn cây chà là và nho trong đó có các dòng sông chảy tràn trề
o avrai un bosco di molti alberi, dove i fiumi abbonderanno,
Hoặc Ngươi hãy làm cho trời sụp xuống đè nát bọn ta giống như Ngươi đã đề cập về những hình phạt, hoặc Ngươi hãy mang Allah và các Thiên Thần xuống cho bọn ta thấy tận mặt để bọn ta xác nhận rằng Ngươi nói thật.
o magpabagsak ka sa amin ng langit, gaya ng binanggit mo, na mga pira-piraso ng pagdurusa o magdala ka kay Allāh at sa mga anghel nang nakikita upang sumasaksi sila sa iyo sa katumpakan ng inaangkin mo;
o tu faccia cadere il cielo su di noi – come hai detto – come punizione, oppure porti Allāh e gli angeli davanti ai nostri occhi, così che testimonino della veridicità di ciò che affermi,
“Ili obori na nas komade neba, kao što si tvrdio da to možeš učiniti, ili nam pak dovedi Allaha i meleke kako bismo ih vidjeli svojim očima!”, tražili su.
-Söylediğin gibi- göğü üzerimize parça parça azap olarak düşürürsün. Yahut da iddia ettiğinin gerçek olduğuna açıkça şahitlik etmeleri için Allah'ı ve melekleri getirirsin.
O hagas que el cielo caiga sobre nosotros, como mencionaste, como fragmentos de castigo, o nos traigas a Al-lah y a los ángeles visiblemente ante nosotros, para que puedan testificar de la verdad de lo que afirmas.
Or you make the sky fall upon us, as you mentioned, as fragments of punishment, or you bring Allah and the angels visibly before us, so they can testify to the truth of what you claim.
Atau sampai langit menjatuhkan azab kepada kami sebagaimana yang engkau ancamkan, atau hingga engkau mendatangkan Allah dan para malaikat-Nya secara nyata, agar mereka sendirilah yang bersaksi tentang kebenaran wahyu yang engkau klaim.
Ou alors, fais descendre sur nous, du Ciel, un aperçu du châtiment dont tu nous as menacés ou encore apporte Allah et les anges pour que nous les voyions de nos yeux et qu’ils attestent de la véracité de ce que tu prétends.
When the Prophet Muhammad called to the Truth, his contemporaries said that they would believe in him only if he could perform miracles for them. But all such demands go against the divine plan of creation. God has created man as a conscious being and throughout the entire universe, this consciousness is a unique phenomenon—a gift by which man may recognise the truth by his own powers of reasoning, rather than wait to be convinced by miracles. The truth is that in the present world man is being tested at the level of argument. Here, everyone has to recognise truth in the language of reasoning and argument and adopt it as such. Those who cannot recognize truth in this way are the ones who will be failures.
Fais en sorte d’avoir une maison ornée d’or et d’autres matériaux précieux ou de monter au ciel. Même si tu montais au Ciel, nous ne croirons que tu es un Messager que si tu descends muni d’un feuillet, écrit par Allah dans lequel Il annonce que tu es le Messager d’Allah. Ô Messager, dis-leur: Gloire à mon Seigneur ! Je ne suis qu’un messager humain à l’instar de ceux qui m’ont précédé. Je n’ai donc pas le pouvoir d’apporter quoi que ce soit et encore moins ce que vous exigez !
I rekli su: “Ili dok ne budeš imao kuću od zlata ili dok se stepenicama ne popneš na nebo. Čak kad bi se i popeo na nebo, ne bismo ti vjerovali ako nam, usto, ne bi donio Knjigu od Allaha u kojoj piše da si ti Božiji poslanik!” Na ovo im je Poslanik islama, čudeći se njihovu negiranju, poricanju, oholosti i tvrdoglavosti, samo rekao: “Slava pripada mom Gospodaru! Ja sam samo Allahov rob kojem je On naredio da dostavi poslanicu, ne mogu vam ja od sebe donijeti čuda! Moja je dužnost dostaviti i objasniti!”
O poseas una casa adornada con oro y asciendas al cielo. Y si asciendes a él, nunca creeremos que has sido enviado a menos que bajes un libro escrito por Al-lah en el que podamos leer que eres el Mensajero de Al-lah”. Di, Mensajero: “Mi Señor es puro, solo soy un Mensajero humano como todos los demás mensajeros. No poseo la capacidad de traer nada, entonces, ¿cómo podría traer lo que han solicitado?”
atau hingga engkau memiliki sebuah rumah yang dihiasi emas dan lainnya, atau hingga engkau naik ke langit, dan jika engkau menaikinya kami tidak akan pernah percaya bahwa engkau benar-benar seorang utusan Allah, kecuali bila engkau turun kepada kami dengan membawa suatu kitab yang tertulis dari sisi Allah yang di dalamnya tertulis bahwa engkau adalah utusan Allah." Katakanlah kepada mereka -wahai Rasul-, "Mahasuci Tuhanku! Bukankah aku ini hanyalah seorang manusia yang menjadi rasul sebagaimana rasul-rasul sebelumnya, aku sama sekali tidak memiliki kekuasaan untuk mendatangkan sesuatu pun, lalu bagaimana bisa aku mendatangkan semua yang kalian minta?!"
Or you have a house adorned with gold and other things, or you ascend to the sky. And if you do ascend to it, we will never believe you have been sent unless you come down with a book written from Allah in which we can read that you are Allah’s Messenger. Say - O Messenger: My Lord is pure, I am only a human Messenger like all other Messengers. I do not have the ability to bring anything, so how can I bring what you have requested?
Yahut da altın ile veya başka bir ziynetle süslenip yaldızlanmış bir evin olmalı ya da göğe çıkmalısın. Göğe çıktığında Allah'ın göndermiş olduğu resulü olduğuna dair Allah katından bizim okuyacağımız yazılı bir kitap ile inmedikçe sana asla inanmayacağız. -Ey Resul!- Onlara de ki: Rabbimi tenzih ederim. Ben sadece diğer resuller gibi beşer bir resulüm, bir şey getirmeye gücüm yoktur. Sizin bana önerdiğiniz şeyi nasıl getirebilirim?
o magkaroon ka ng isang bahay na napapalamutian ng ginto at iba pa o pumanik ka sa langit. Hindi kami sasampalataya na ikaw ay isinugo kahit pumanik ka pa roon maliban kapag nagbaba ka ng isang aklat mula sa ganang kay Allāh na sinulatan, na mababasa namin na nakasaad doon na ikaw ay Sugo ni Allāh." Sabihin mo sa kanila, O Sugo: "Kaluwalhatian sa Panginoon ko! Walang iba ako kundi isang taong sugo gaya ng lahat ng mga sugo. Hindi ako nakakakaya ng paglalahad ng isang bagay kaya papaanong ukol sa akin na maghatid ako ng iminungkahi ninyo?"
Hoặc Ngươi có một ngôi nhà được trang trí bằng vàng và những thứ khác hoặc Ngươi đi lên trời nhưng bọn ta không bao giờ tin ngươi đi lên trời trừ phi Ngươi mang xuống cho bọn ta một quyển Kinh Sách trọn vẹn từ nơi Allah để bọn ta đọc trong đó biết rằng ngươi đích thực là Thiên Sứ của Allah. Ngươi hãy nói với bọn chúng hỡi Thiên Sứ Muhammad: Vinh quang thay Thượng Đế của ta! Há chẳng phải ta đây chỉ là một con người phàm tục được Allah chọn làm vị Thiên Sứ giống các vị Thiên Sứ khác đó sao, ta không hề sở hữu bất cứ quyền năng nào thì làm sao ta có thể mang đến những gì các ngươi đòi hỏi?!
o tu abbia una casa adornata con oro, o altro, oppure ascenda al cielo; e non crederemo che tu sia stato inviato prima che tu ascenda al cielo, portando un Libro scritto da Allāh che possiamo leggere e che attesti che, in verità, sei il Messaggero di Allāh". Di' loro, o Messaggero: "Gloria al mio Dio! Non sono altro che un messaggero umano come gli altri messaggeri; non ho il potere di portare nulla; come posso portare ciò che avete proposto?!
Không có điều gì cản trở những kẻ vô đức tin tin nơi Allah và Thiên Sứ của Ngài và làm theo những gì Thiên Sứ của Ngài mang đến ngoại trừ một điều rằng họ phủ nhận việc Thiên Sứ là con người phàm tục khi mà họ nói: “Há Allah đã dựng một người phàm làm một Sứ Giả (của Ngài) ư?”
Walang pumigil sa mga tagatangging sumampalataya sa pagsampalataya kay Allāh at sa Sugo Niya at sa paggawa sa inihatid ng Sugo kundi ang pagkakaila nila na ang sugo ay maging kabilang sa uri ng mga tao yayamang nagsabi sila bilang pagtutol: "Nagpadala ba si Allāh sa amin ng isang sugo kabilang sa mga tao?"
Cosa ha impedito ai miscredenti di credere in Allāh e nel Suo Messaggero, e di seguire ciò che ha comunicato il Messaggero?! Nient'altro che il loro rifiuto, perché il Messaggero è un essere umano. Dissero, rifiutando: "Allāh ci ha forse inviato un Messaggero umano?"
Only a human being can be a messenger of Allah: Angels cannot be sent as messengers to human beings
Common disbelievers and polytheists thought that 'bashar,' that is, a man, could not be the messenger of Allah because he is someone accustomed to all human compulsions like them. When so, what edge did he have over them to make them call him the Messenger of Allah ﷺ and take him as their leader claiming that they follow him? This assumption of theirs has been answered in the Holy Qur'an, at several places in various ways. The outcome of the answer given here in this verse: مَا مَنَعَ النَّاسَ (And nothing prevented people - 94) is that a messenger of Allah sent to a set of people has to be from their genus or race. If these people are human, the messenger should be human because mutual congruity does not exist between one genus and the other - and without congruity, guidance and grooming bring no benefit. Had some angel been sent to men as their messenger, he would have known no hunger, or thirst, or sexual de-sires, nor would he have felt the effect of chill and heat, nor fatigue after hard work. He would have, then, expected human beings to act like him without having ever realized their weaknesses and limitations. Similarly, when human beings knew that he was an angel, after all, they would have come to the conclusion that they just did not have the ability to do what he did. Who would have, then, followed him? Following is the fruit of correction, reform and right guidance. This benefit can be hoped for only when the messenger of Allah is from the genus of men. He should be an embodiment of human emotions and physical desires while, at the same time, he should also have an angelic majesty that could serve as a liaison - intermediary communicator - between human beings and angels, receiving revelation from angels bringing it and communicating it to his fellow human beings.
This submission also removes the doubt that arises by thinking: when human beings cannot derive benefit from the angel, how would a messenger - despite being human - derive the benefit of revelation from them?
As for the doubt - when the compatibility of genus is a condition between a messenger and his people, how was the Holy Prophet ﷺ made a messenger of the jinns for they are not from the same genus as men? - it can be answered by saying that the messenger is not simply a human being, instead, he also has an angelic majesty about him because of which jinns too could also be congruous to him.
The refusal of the Idolators to believe because the Messenger was a Human -- and its refutation
وَمَا مَنَعَ النَّاسَ
(And nothing prevented men) means, most of them,
أَن يُؤْمِنُواْ
(from believing) and following the Messengers, except the fact that they found it strange that human beings would be sent as Messengers, as Allah says:
أَكَانَ لِلنَّاسِ عَجَبًا أَنْ أَوْحَيْنَآ إِلَى رَجُلٍ مِّنْهُمْ أَنْ أَنذِرِ النَّاسَ وَبَشِّرِ الَّذِينَ ءامَنُواْ أَنَّ لَهُمْ قَدَمَ صِدْقٍ عِندَ رَبِّهِمْ
(Is it a wonder for mankind that We have sent Our revelation to a man from among themselves (saying): "Warn mankind, and give good news to those who believe that they shall have with their Lord the rewards of their good deeds") 10:2 And Allah says:
ذَلِكَ بِأَنَّهُ كَانَت تَّأْتِيهِمْ رُسُلُهُم بِالْبَيِّنَـتِ فَقَالُواْ أَبَشَرٌ يَهْدُونَنَا
(That was because there came to them their Messengers with clear proofs, but they said: "Shall mere men guide us") 64:6 Fira`wn and his people said:
أَنُؤْمِنُ لِبَشَرَيْنِ مِثْلِنَا وَقَوْمُهُمَا لَنَا عَـبِدُونَ
(They said: "Shall we believe in two men like ourselves, and their people are obedient to us with humility!") 23: 47 Similarly, the nations said to their Messengers:
إِنْ أَنتُمْ إِلاَّ بَشَرٌ مِّثْلُنَا تُرِيدُونَ أَن تَصُدُّونَا عَمَّا كَانَ يَعْبُدُ ءَابَآؤُنَا فَأْتُونَا بِسُلْطَـنٍ مُّبِينٍ
("You are no more than human beings like us! You wish to turn us away from what our fathers used to worship. Then bring us a clear authority") 14:10 And there are many other similar Ayat. Then Allah says, pointing out His kindness and mercy towards His servants, that He sends to them Messengers of their own kind so that they will understand what he says and will be able to speak to him directly. If He sent to mankind a Messenger from among the angels, they would not be able to deal with him face to face and learn from him, as Allah says:
لَقَدْ مَنَّ اللَّهُ عَلَى الْمُؤمِنِينَ إِذْ بَعَثَ فِيهِمْ رَسُولاً مِّنْ أَنفُسِهِمْ
(Indeed, Allah conferred a great favor on the believers when He sent among them a Messenger from among themselves) 3:164
لَقَدْ جَآءَكُمْ رَسُولٌ مِّنْ أَنفُسِكُمْ
(Verily, there has come unto you a Messenger from among yourselves) 10:128
كَمَآ أَرْسَلْنَا فِيكُمْ رَسُولاً مِّنْكُمْ يَتْلُواْ عَلَيْكُمْ آيَـتِنَا وَيُزَكِّيكُمْ وَيُعَلِّمُكُمُ الْكِتَـبَ وَالْحِكْمَةَ وَيُعَلِّمُكُم مَّا لَمْ تَكُونُواْ تَعْلَمُونَ - فَاذْكُرُونِى أَذْكُرْكُمْ وَاشْكُرُواْ لِي وَلاَ تَكْفُرُونِ
(Similarly, We have sent among you a Messenger of your own, reciting to you Our verses (the Qur'an) and purifying you, and teaching you the Book and the Hikmah, and teaching you that which you used not to know. Therefore remember Me. I will remember you, and be grateful to Me and never be ungrateful to Me.) (2:151-152) Allah says here:
قُل لَوْ كَانَ فِى الاٌّرْضِ مَلَـئِكَةٌ يَمْشُونَ مُطْمَئِنِّينَ
(Say: "If there were on the earth, angels walking about in peace and security,) meaning, just as you do,
لَنَزَّلْنَا عَلَيْهِم مِّنَ السَّمَآءِ مَلَكًا رَّسُولاً
(We should certainly have sent down for them from the heaven an angel as a Messenger). meaning, `one of their own kind. But as you are human, We have sent to you Messengers from yourselves, as a kindness and a mercy.'
Seul leur refus qu’un messager soit humain empêcha les mécréants de croire en Allah et en Son Messager et de mettre en pratique ce que Son Messager leur a apporté. Ils dirent en effet en guise de refus: Allah nous a-t-il réellement envoyé comme Messager un être humain?
Nevjernici neće da povjeruju u Svemogućeg Allaha, Jednog Jedinog, i neće da slijede Vjerovjesnika odabranog, koji im je donio Kur’an od Allaha, zato što ne mogu prihvatiti, jer su ohole inadžije, da im je kao Božiji poslanik poslan čovjek, a ne melek.
Lo único que les impidió a los incrédulos creer en Al-lah y en Sus Mensajeros, y obedecer lo que trajo el Mensajero, fue su negativa a aceptar que un Mensajero puede provenir de los seres humanos, como dijeron en forma negativa: “¿Acaso Al-lah envió un Mensajero de entre los seres humanos?”
Kâfirlerin, Allah'a ve resulüne iman etmelerine ve resulün getirdiğiyle amel etmelerine engel olan sadece kendilerine gönderilen resulün beşer cinsinden olmasıdır. Bunun üzerine inkâr ederek şöyle dediler: "Allah, bize resul olarak bir insan mı gönderdi?"
Tidak ada yang menghalangi orang-orang kafir untuk beriman kepada Allah dan Rasul-Nya, dan beramal sesuai petunjuk Rasul-Nya, selain karena pengingkaran mereka terhadap adanya rasul yang berasal dari bangsa manusia, yaitu tatkala mereka berkata, "Mengapa Allah mengutus kepada kami seorang rasul dari kalangan manusia?!"
And the only thing which stopped the disbelievers from bringing faith upon Allah and His Messengers, and acting upon what the Messenger brought, was their refusal to accept that a Messenger can be from humankind, as they said denyingly: Did Allah send a Messenger from humankind?
Ô Messager, réponds-leur: Si la Terre était habitée par des anges qui s’y déplacent avec sérénité à votre image, Nous leur aurions envoyé un messager issu de leur race car il est le plus susceptible de leur faire comprendre ce qu’il leur apporte et il n’aurait pas été sage de leur envoyer un messager humain. Il en est donc de même en ce qui vous concerne.
Kaži im, Vjerovjesniče: “Kad bi meleki bili na Zemlji i kretali se smireno, Allah bi im poslao poslanika od njih, meleka, jer on je taj koji može da im objasni objavu s kojom je došao, i ne bi bilo mudro da im pošaljemo poslanika čovjeka. Isto tako je i sa vama, s obzirom na to da na Zemlji žive ljudi, njima je najkorisnije da im Allah pošalje čovjeka kao poslanika, da bi mogli razgovarati s njime, razumjeti njegov govor i slijediti njegov primjer.” Dakle, ne bi bilo mudro da ljudima pošaljemo meleka.
Say, O Messenger, in response to them: Had there been angels on earth who reside therein and walk about securely, as is your condition, we would have sent an angel Messenger to them from their own kind, because it is he who can make them understand what he has been sent with. It would not be wise to send to them a Messenger from humankind, and likewise is the case with you.
-Ey Resul!- Onlara cevap olarak de ki: Eğer yeryüzünde rahat huzurlu sizin gibi meskenlerinde oturan, dolaşan melekler olsaydı; o zaman hem cinslerinden meleklerden bir resul gönderilirdi. Çünkü ancak o zaman gönderilmiş olduğu şeyi onlara anlatabilirdi. (Eğer yeryüzünde melekler olsaydı) Onlara beşer cinsinden bir resul göndermemiz hikmetten uzak bir davranış olurdu. Sizin de durumunuz böyledir.
In the last verse (95), it was said that they, despite being human, can-not demand that their messenger should be an angel. This demand was unreasonable. Yes, if angels had been living on the Earth and there was the need to send a messenger to them, then, indeed, an angel would have been sent as a messenger. It will be noted that the attribute of an-gels living on the Earth has been described here in the words: يَمْشُونَ مُطْمَئِنِّينَ (walking about in peace). This tells us that the need to send an angel deputed as a messenger to other angels would have come up only at a time when the angels of the Earth could not themselves go to the heavens rather remained living on the Earth alone. Otherwise, had they themselves possessed the power to go to the heavens, there would have remained just no need to send a messenger to the Earth.
Mensajero, diles a ellos: “Si hubiera ángeles en la Tierra que la habitaran y caminen de manera segura, les habríamos enviado un Mensajero ángel de su propia clase, porque es él quien puede hacerles entender lo que le han enviado. No sería prudente enviarles un Mensajero humano, y lo mismo ocurre con ustedes”.
Katakanlah -wahai Rasul- sebagai bantahan kepada mereka, "Sekiranya di bumi ada bangsa malaikat yang menetap dan berjalan di atasnya dengan rasa tenang sebagaimana halnya keadaan kalian, niscaya Kami akan turunkan kepada mereka seorang malaikat dari langit sebagai rasul dari bangsa mereka sendiri karena hanya Dialah yang bisa memahamkan mereka tentang ajaran yang diembannya. Bukanlah suatu kebaikan bila Kami mengutus kepada para malaikat tersebut seorang rasul dari kalangan manusia, dan hal ini persis dengan keadaan kalian."
Hỡi Thiên Sứ Muhammad, hãy đáp phản hồi lại bọn chúng: Nếu trên đất các vị Thiên Thần có thể sống và di chuyển một cách yên ổn giống như tình trạng của các ngươi thì chắc chắn TA (Allah) sẽ gửi một vị Thiên Thần từ cùng loài với chúng, bởi vì để y có thể làm cho chúng hiểu những gì y được gửi đến, và lúc đó sẽ không còn ý nghĩa gì nữa cho việc TA gửi một vị Thiên Sứ cho từ loài người.
Di', o Messaggero, in loro risposta: "Se ci fossero, sulla terra, degli angeli che vi dimorano e che la percorrono serenamente, come fate voi, vi avremmo inviato un messaggero angelico della loro stessa specie, poiché sarebbe stato capace di far loro comprendere ciò che gli è stato affidato; non sarebbe saggio inviare loro un messaggero umano, e lo stesso si applica al vostro caso".
Sabihin mo, O Sugo, bilang tugon sa kanila: "Kung sakaling nangyaring sa lupa ay may mga anghel na nakatira at naglalakad na mga napapanatag gaya ng kalagayan ninyo ay talaga sanang nagpadala Kami sa kanila ng isang sugong anghel kabilang sa uri nila dahil siya ay ang nakakakaya na magpaintindi sa kanila ng ipinasugo sa kanya sapagkat hindi bahagi ng karunungan na magsugo Kami sa kanila ng isang sugong kabilang sa uri ng mga tao. Gayon ang kalagayan ninyo mismo."
وَلَوْ تَقَوَّلَ عَلَيْنَا بَعْضَ الاٌّقَاوِيلِ - لأَخَذْنَا مِنْهُ بِالْيَمِينِ - ثُمَّ لَقَطَعْنَا مِنْهُ الْوَتِينَ
(And if he had forged a false saying concerning Us, We surely would have seized him by his right hand, And then We certainly would have cut off his life artery.) (69:44-46) Allah said;
إِنَّهُ كَانَ بِعِبَادِهِ خَبِيرًا بَصِيرًا
(Verily, He is Ever the All-Knower, the All-Seer of His servants.) meaning, He knows best who among them deserves blessings, good treatment and guidance, and who deserves to be doomed and led astray. He says:
Sabihin mo, O Sugo: "Nakasapat si Allāh bilang tagasaksi sa pagitan ko at ninyo na ako ay Sugo sa inyo at na ako ay nagpaabot sa inyo ng ipinasugo sa akin sa inyo. Tunay na Siya, laging sa mga kalagayan ng mga lingkod Niya, ay Tagasaklaw: walang nakakukubli sa kanya mula sa mga iyon na anuman, Nakakikita sa lahat ng mga nakakubli sa mga kaluluwa nila."
Di', o messaggero: "Mi è sufficiente Allāh come testimone, tra me e voi, che sono un messaggero inviato a voi, e che vi ho comunicato ciò che mi è stato affidato per voi; ed Egli, in verità, è Consapevole delle condizioni dei Suoi sudditi, avvolge tutto; nulla Gli è nascosto, Vigile su tutto ciò che celate nei vostri animi.
Hỡi Thiên Sứ Muhammad, Ngươi hãy nói đi: Một mình Allah thôi đủ làm chứng giữa Ta và các người rằng đích thực Ta là vị Thiên Sứ được cử phái đến cho các người và rằng Ta đã truyền đạt cho các người những gì Ta được giao cho nhiệm vụ phải truyền đạt. Quả thật, Ngài là Đấng Thông Toàn hết mọi tình trạng của đám bề tôi của Ngài, không có một điều gì có thể che giấu được Ngài, Ngài nhìn thấu tất cả mọi điều thầm kín ẩn giấu trong bản thân họ.
Reci nevjernicima, Božiji Poslaniče: “Allah je dovoljan kao svjedok da sam dostavio Objavu. On savršeno dobro zna šta Njegovi robovi rade, ništa Mu nije skriveno, zna sve njihove tajne.”
Mensajero, diles: “Al-lah es suficiente como testigo entre ustedes y yo, en cuanto a que yo soy un Mensajero enviado que ha transmitido lo que me ordenaron. Sin duda, Él conoce las condiciones de Sus siervos, nada se oculta de Él, y ve todos los secretos de sus almas”.
Ô Messager, dis: Il suffit qu’Allah atteste entre vous en moi que je suis un Messager envoyé à vous et que je vous ai bien transmis ce que j’ai été envoyé vous transmettre. Il est certainement au fait des situations de Ses serviteurs sans que rien ne Lui en échappe et Il voit tout ce que dissimulent leurs âmes.
Say, O Messenger: Allah is sufficient as a witness between me and you that I am a Messenger was sent to you and that I have conveyed what I was sent to you. Surely, He encompasses the conditions of His servants, nothing of them being hidden from Him, and He sees all the secrets of their souls.
Anyone studying such verses, will find the stubbornness of those who denied such a ‘great’ Prophet as Muhammad very strange. The cause of this astonishment is traceable to the fact that before him is the ‘great’ Prophet as he is known today, while the deniers of the first phase had before them a contemporary prophet who was at that time just Muhammad ibn ‘Abdullah, as yet with no glorious history to commend him. A prophet to his contemporaries appears to be only a human being like any other, but later on, with the accumulation of historical proofs regarding his prophethood, people have no doubt about his being a real prophet. That is why all the prophets have been rejected by their contemporaries, save a tiny minority, while the next generation had no reason not to acknowledge their greatness. Since man is in a state of trial in the present world, he will never be informed of the truth through the angels. Such a communication of the truth would mean unveiling reality to the ultimate extent. If reality were to be unveiled in this way, how would man be put to the test?
Katakanlah -wahai Rasul-, "Cukuplah Allah yang menjadi saksi antara aku dan kalian bahwa aku benar-benar Rasulullah yang diutus kepada kalian, dan bahwasanya aku telah menyampaikan kepada kalian ajaran agama yang diembankan padaku; karena sesungguhnya Dia Mahatahu segala keadaan hamba-Nya, tidak ada satu keadaan mereka pun yang tersembunyi dari-Nya, juga Maha Melihat segala yang tersembunyi dalam diri mereka.”
-Ey Resul!- De ki: Benim size bildirmek için gönderildiğim şeyi tebliğ ettiğime ve size resul olarak gönderildiğime dair benimle sizin aranızda şahit olarak Allah yeter. Şüphesiz O, kullarının bütün hallerini kuşatmıştır ve o hallerden herhangi bir şey O'na gizli kalmaz. Onların nefislerinin bütün gizli hallerini bilip görendir.
And whoever Allah gives the ability for guidance is truly guided. And whoever He removes from it and leads astray, you will never find for them, O Messenger, protectors to guide them to the truth, repel harm from them and bring them benefit. And I will gather them on the Day of Judgment, being dragged on their faces, not seeing, speaking or hearing. Their abode towards which they will go is Hell. Whenever the flames begin to subside, I will make them burn even more.
Koga Allah uputi da Mu bude pokoran i da slijedi dragog Resulullaha, sallallahu alejhi ve sellem, taj je na istini i na Pravom putu, a kome Allah odredi zabludu, te ga prepusti samom sebi, niko ga neće moći uputiti. Sakupit će Allah sve nevjernike na Dan u koji nema sumnje i dovesti ih na mjesto polaganja računa – oborenih lica, pa ništa neće vidjeti, neće ništa govoriti, neće ništa čuti. Oni će vječno boraviti u džehennemskoj vatri i nikad iz nje neće izaći – kad god vatra zgasne, razbuktat će se i raspaliti.
Yüce Allah kimi hidayete ermeye muvaffak kılarsa, işte o gerçekten hidayete ermiş olandır. -Ey Resul!- Kimi de hidayete ermekten geri bırakırsa ve saptırırsa onları hakka yönlendirecek, onların üzerinden zararı kaldıracak ve onlara faydalı olanı elde ettirecek veliler bulamazsın. Kıyamet gününde onları yüzleri üstü süründürerek körler, dilsizler ve sağırlar olarak haşredeceğiz. Onların varacağı ve kalacakları yer cehennemdir. Onun ateşi ve alevi duruldukça, onlar için yeniden alevini artırırız.
97- Allah kimi hidâyete erdirirse işte doğru yolu bulan odur. Kimi de saptırırsa artık onlar için O’ndan başka hiçbir dost bulamazsın. Biz onları kıyamet günü kör, dilsiz ve sağır olarak yüzükoyun haşredeceğiz. Varacakları yer de cehennemdir. Onun ateşi zayıfladıkça biz onlara alevi artırırız.
98- Bu, onların cezasıdır; çünkü onlar, âyetlerimizi inkar ettiler ve:“Biz bir yığın kemik ve çürüyüp toprak olduğumuz zaman mı, evet biz (bu haldeyken) mi yeniden yaratılıp diriltileceğiz?” dediler.
99- Onlar, gökleri ve yeri yaratmış olan Allah’ın, (ölümlerinden sonra) onların bir benzerini yaratmaya kadir olduğunu görmediler mi? O, onlar için bir ecel tayin etmiştir ki onda hiçbir şüphe yoktur. Fakat zalimler küfürde diretmektedirler.
100- De ki:“Eğer Rabbimin rahmet hazinelerine siz sahip olsaydınız, tükenir korkusuyla muhakkak cimrilik ederdiniz.” Zaten insan pek cimridir.
97. Yüce Allah, hidâyet verenin ve saptıranın yalnızca kendisi olduğunu haber vermektedir. Allah kime hidâyet verir, ona kolay olan bu yolu hazırlar ve onu zor olan sapıklık yolundan da uzak tutarsa işte gerçekten hidâyet bulan kişi odur. Allah kimi de saptıracak olur, ona yardımını göndermez ve onu kendi haline bırakırsa işte Allah’tan başka onu hidâyete iletecek hiçbir kimse olamaz. Yüce Allah, böylelerini rezil ve rüsvay etmek için onları yüzleri üzere kör, sağır ve dilsiz olarak haşredecektir. Göremeyecekleri, konuşamayacakları ve hiçbir şey işitemeyecekleri bir halde diriltecek ve o vakit Allah’ın azabına karşı onlara yardımcı olacak hiçbir dost ve yardımcı da olmayacaktır. “Varacakları yer de” yani karar kılıp yerleşecekleri barınakları da “cehennemdir.” Her türlü üzüntüyü, gam, keder ve azabı barındıran cehennem. “Onun ateşi zayıfladıkça” yani sönmeye doğru gittikçe “biz onlara alevi artırırız.” Yani o içinde bulundukları ateşin alevini daha da çoğaltırız. Böylece azapları hiçbir şekilde dinmeyecektir. Onlar hakkında ölüm hükmü de verilmeyecek ki ölsünler. Azapları da hiç hafifletilmeyecektir.
98. Yüce Allah, bu şekilde onlara azap etmekle onlara zulmetmez. Aksine O’nun âyetlerini kabul etmedikleri, peygamberlerin haber verdiği ve ilâhi kitapların açıkça ifade ettiği ölümden sonra dirilişi ve Rablerinin mükemmel kudretini inkâr ederek O’nun aciz olduğunu söylemelerinin karşılığı olarak cezalandırılacaklardır. Nitekim onlar “Biz bir yığın kemik ve çürüyüp toprak olduğumuz zaman mı, evet biz (bu haldeyken) mi yeniden yaratılıp diriltileceğiz? dediler.” Yani böyle bir şey olamaz, dediler. Çünkü bu, onların doğru dürüst çalışmayan akıllarına göre son derece uzak bir ihtimaldir.
99. “Onlar” insanların yaratılışından daha büyük olan “gökleri ve yeri yaratmış olan Allah’ın, (ölümlerinden sonra) onların bir benzerini yaratmaya kadir olduğunu görmediler mi?” Evet, O elbette ki buna kadirdir, güç yetirir. Fakat O, “onlar için bir ecel tayin etmiştir ki onda hiçbir şüphe yoktur.” Bu ecelde en ufak bir tereddüt yoktur. Yoksa eğer O dileyecek olursa bu ecellerini ansızın getirir. Öldükten sonra dirilişe dair bunca delil ve belge ortaya konulmasına rağmen “zalimler” zulüm ve iftiralarından dolayı “küfürde diretmektedirler.”
100. “De ki: Eğer Rabbimin” tükenmek bilmeyen ve yok olmayan “rahmet hazinelerine siz sahip olsaydınız, tükenir korkusuyla” Allah’ın hazinelerinin tükenmesi imkânsız olduğu halde “muhakkak cimrilik ederdiniz.” Ama “zaten insan çok cimridir.” Cimrilik ve pintilik onun tabiatında vardır.
A quien Al-lah guíe estará verdaderamente guiado. Pero a aquellos que Él aleje de la guía y los lleve por mal camino, no tendrán protectores para guiarlos a la verdad, impedirles el mal y traerles beneficios. Los congregaré en el Día del Juicio, y serán arrastrados sobre sus rostros, sin ver, hablar ni escuchar. Su morada será el Infierno. Cuando las llamas comiencen a disminuir, las avivaré aún más.
Celui à qui Allah facilite la guidée est assurément bien guidé tandis que celui qu’Allah abandonne à son sort et l’égare, tu ne lui trouveras, ô Messager, aucun allié qui le guidera vers le vrai, éloignera de lui le mal et lui sera utile. Ensuite, Nous les rassemblerons le Jour de la Résurrection en les traînant sur leurs visages et ils seront alors aveugles, muets et sourds. La demeure qu’ils habiteront sera l’Enfer, qui chaque fois que son feu s’apaisera, sera de nouveau attisé.
"Dan barangsiapa yang ditunjuki Allah, maka dialah yang mendapat petunjuk dan barangsiapa yang Dia sesatkan, maka se-kali-kali kamu tidak akan mendapat penolong-penolong bagi me-reka selain dari Dia. Dan Kami akan mengumpulkan mereka pada Hari Kiamat (diseret) atas muka mereka dalam keadaan buta, bisu, dan pekak. Tempat kediaman mereka adalah Neraka Jahanam. Tiap-tiap kali nyala api Jahanam itu akan padam, niscaya Kami tambah lagi bagi mereka nyalanya. Itulah balasan bagi mereka, karena se-sungguhnya mereka kafir kepada ayat-ayat Kami, dan (karena me-reka) berkata, 'Apakah bila kami telah menjadi tulang belulang dan benda-benda yang hancur, apakah kami benar-benar akan di-bangkitkan kembali sebagai makhluk baru?' Dan apakah mereka tidak memperhatikan bahwasanya Allah yang menciptakan langit dan bumi adalah Kuasa (pula) menciptakan yang serupa dengan mereka, dan telah menetapkan waktu yang tertentu bagi mereka yang tidak ada keraguan padanya? Maka orang-orang zhalim itu enggan (berbuat sesuatu) kecuali kekafiran. Katakanlah, 'Kalau seandainya kamu menguasai perbendaharaan-perbendaharaan rahmat Rabbku, niscaya perbendaharaan itu kamu tahan, karena takut membelanjakannya.' Dan manusia itu sangatlah kikir." (Al-Isra`: 97-100).
(97) Allah تعالى mengabarkan bahwa Dia-lah satu-satunya Dzat yang berhak memberi petunjuk dan menyesatkan. Maka barang-siapa yang ditunjukiNya, niscaya dimudahkan jalannya kepada kemudahan dan dijauhkan dari kesusahan. Dia menjadi orang yang benar-benar mendapat petunjuk. Dan barangsiapa yang Allah sesat-kan dan telantarkan (tanpa petunjuk) serta serahkan (penanganan-nya) pada dirinya sendiri, maka tidak ada yang mampu memberi-nya petunjuk selain Allah. Tidak ada penolong yang akan menolong-nya dari azab Allah tatkala mereka dikumpulkan dalam keadaan hina, buta, dan tuli. Tidak bisa melihat dan tidak bisa berbicara. ﴾ مَّأۡوَىٰهُمۡ ﴿ "Tempat kediaman mereka," tempat tinggal dan rumah mereka adalah ﴾ جَهَنَّمُۖ ﴿ "Neraka Jahanam," yang menghimpun segala kegelisah-an dan kerisauan, serta azab. ﴾ كُلَّمَا خَبَتۡ ﴿ "Tiap-tiap kali nyala api Jahanam itu akan padam," maksudnya hampir padam, ﴾ زِدۡنَٰهُمۡ سَعِيرٗا ﴿ "niscaya Kami tambah lagi bagi mereka nyalanya," maksudnya Kami nyalakan untuk mereka. Siksaan tidak akan pernah reda bagi mereka. Mereka juga tidak dibinasakan sehingga mereka mati dan tidak akan pernah diringankan azabnya.
(98) Allah تعالى tidak berbuat sewenang-wenang terhadap me-reka. Akan tetapi Allah membalas kekafiran mereka terhadap ayat-ayatNya dan pengingkaran mereka terhadap Hari Kebangkitan yang telah diberitakan oleh para Rasul dan dibicarakan oleh kitab-kitab. Mereka meremehkan Rabb mereka dan mengingkari kesem-purnaan kekuasaanNya. ﴾ وَقَالُوٓاْ أَءِذَا كُنَّا عِظَٰمٗا وَرُفَٰتًا أَءِنَّا لَمَبۡعُوثُونَ خَلۡقٗا جَدِيدًا ﴿ "Mereka berkata, 'Apakah bila kami telah menjadi tulang belulang dan benda-benda yang hancur, apakah kami benar-benar akan dibangkitkan kembali sebagai makhluk baru?'" Maksudnya itu tidak akan terjadi. Karena termasuk hal yang sangat mustahil bagi akal mereka yang rusak.
(99) ﴾ أَوَلَمۡ يَرَوۡاْ أَنَّ ٱللَّهَ ٱلَّذِي خَلَقَ ٱلسَّمَٰوَٰتِ وَٱلۡأَرۡضَ ﴿ "Dan apakah mereka tidak memperhatikan bahwasanya Allah yang menciptakan langit dan bumi." Wujud keduanya lebih besar daripada wujud penciptaan manusia ﴾ قَادِرٌ عَلَىٰٓ أَن يَخۡلُقَ مِثۡلَهُمۡ ﴿ "Kuasa (pula) menciptakan yang serupa dengan me-reka?" Tentu. Sesungguhnya Dia Mahakuasa untuk melakukannya. ﴾ و َ ﴿ "Dan," akan tetapi Dia telah menjadikan untuk itu, ﴾ أَجَلٗا لَّا رَيۡبَ فِيهِ ﴿ "waktu yang tertentu bagi mereka yang tidak ada keraguan padanya." Tidak diragukan lagi. Kalau tidak demikian, seandainya Allah meng-hendaki, tentulah Dia mendatangkan siksaan dengan tiba-tiba ke-pada mereka, bersamaan dengan penegakan hujjah dan dalil-dalil tentang Hari Kebangkitan, ﴾ فَأَبَى ٱلظَّٰلِمُونَ إِلَّا كُفُورٗا ﴿ "maka orang-orang zhalim itu enggan (berbuat sesuatu) kecuali kekafiran," yaitu kezhaliman dan kebohongan.
(100) ﴾ قُل لَّوۡ أَنتُمۡ تَمۡلِكُونَ خَزَآئِنَ رَحۡمَةِ رَبِّيٓ ﴿ "Katakanlah, 'Kalau seandai-nya kamu menguasai perbendaharaan-perbendaharaan rahmat Rabbku," yang tidak akan pernah habis dan tidak musnah ﴾ إِذٗا لَّأَمۡسَكۡتُمۡ خَشۡيَةَ ٱلۡإِنفَاقِۚ ﴿ "niscaya perbendaharaan itu kamu tahan karena takut membelanjakan-nya," maksudnya, takut harta yang kamu keluarkan darinya akan habis. Padahal tidak akan mungkin perbendaharaan Allah itu habis. Namun, manusia tercipta dengan tabiat bakhil dan kikir.
Barang siapa yang diberi taufik oleh Allah untuk mendapatkan petunjuk maka dialah yang benar-benar mendapatkan petunjuk, sebaliknya barang siapa yang Dia jauhkan dari petunjuk dan sesatkan maka engkau -wahai Rasul- tidak akan mendapatkan penolong-penolong yang menunjuki mereka jalan kebenaran, membentengi mereka dari mara bahaya, dan memberikan mereka manfaat. Kami akan mengumpulkan mereka pada hari Kiamat kelak dalam keadaan ditarik (oleh para malaikat) dengan wajah tersungkur, dalam keadaan buta, bisu, dan tuli. Tempat kembali yang mereka diami adalah neraka Jahanam, setiap kali nyala apinya akan padam, Kami tambahkan lagi nyalanya bagi mereka.
Ang sinumang itinutuon ni Allāh sa kapatnubayan, siya ay ang napapatnubayan nang totohanan; ngunit ang sinumang itinatatwa Niya palayo roon at inililigaw Niya ay hindi ka makatatagpo, O Sugo, para sa kanila ng mga katangkilik na papatnubay sa kanila tungo sa katotohanan, magtutulak palayo sa kanila ng kapinsalaan, at magdudulot sa kanila ng pakinabang. Kakalap Kami sa kanila sa Araw ng Pagbangon habang kinakaladkad sila sa mga mukha nila nang hindi nakakikita, hindi nakabibigkas, at hindi nakaririnig. Ang tuluyan nila na kakanlungan nila ay Impiyerno, na sa tuwing tumitighaw ang lagablab nito ay nagdaragdag Kami sa kanila ng pagliliyab.
E quanto a chi viene guidato da Allāh alla Retta Via, sarà realmente guidato, e quanto a chi Egli non guida ad essa, e che svia, non potrai trovare per loro, o Messaggero, sostenitori che li guidino alla Retta Via e li proteggano dai mali e portino loro beneficio; e li raduneremo, nel Giorno del Giudizio, strisciando sui loro visi: non vedranno, non parleranno e non ascolteranno. La dimora a cui saranno diretti è l'Inferno; ogni volta che le sue fiamme si affievoliranno, lo alimenteremo.
Guidance and Misguidance are in the Hands of Allah
Allah tells us how He deals with His creation and how His rulings are carried out. He tells us that there is none who can put back His judgement, for whomever He guides cannot be led astray,
وَمَن يُضْلِلْ فَلَن تَجِدَ لَهُمْ أَوْلِيَآءَ مِن دُونِهِ
(and whomever He leaves astray can never find helpers other than Him)to guide him. As Allah says:
مَن يَهْدِ اللَّهُ فَهُوَ الْمُهْتَدِ وَمَن يُضْلِلْ فَلَن تَجِدَ لَهُ وَلِيًّا مُّرْشِدًا
(He whom Allah guides, he is the rightly-guided; but he whom He sends astray, for him you will find no Wali (guiding friend) to lead him) 18:17
The Punishment of the People of Misguidance
وَنَحْشُرُهُمْ يَوْمَ الْقِيَـمَةِ عَلَى وُجُوهِهِمْ
(and We shall gather them together on the Day of Resurrection on their faces,) Imam Ahmad recorded from Anas bin Malik that the Prophet was asked, "O Messenger of Allah, how will the people be gathered on their faces" He said,
«الَّذِي أَمْشَاهُمْ عَلَى أَرْجُلِهِمْ قَادِرٌ عَلَى أَنْ يُمْشِيَهُمْ عَلَى وُجُوهِهِم»
(The One Who made them walk on their feet is able to make them walk on their faces.) It was also reported (by Al-Bukhari and Muslim) in the Two Sahihs.
عُمْيًا
(blind) means, unable to see.
وَبُكْمًا
(dumb) means, unable to speak.
وَصُمًّا
(deaf) means, unable to hear. They will be in this state as a punishment for the way they were in this world, blind, dumb and deaf to the truth. This will be their recompense when they are gathered on the Day of Resurrection, at the time when they need these faculties most of all.
مَأْوَاهُمُ
(their abode) means, their destination.
جَهَنَّمُ كُلَّمَا خَبَتْ
(will be Hell; whenever it abates,) Ibn `Abbas said, "(This means) calms down," Mujahid said, (It means) is extinguished,"
زِدْنَاهُمْ سَعِيرًا
(We shall increase for them the fierceness of the Fire.) meaning, increasing its flames and heat and coals, as Allah says:
فَذُوقُواْ فَلَن نَّزِيدَكُمْ إِلاَّ عَذَاباً
(So taste you (the results of your evil actions). No increase shall We give you, except in torment.) (78:30)
ذَلِكَ جَزَآؤُهُم بِأَنَّهُمْ كَفَرُواْ بِـَايَـتِنَا وَقَالُواْ أَءِذَا كُنَّا عِظَامًا وَرُفَاتًا أَءِنَّا لَمَبْعُوثُونَ خَلْقًا جَدِيدًا
Ai được Allah phù hộ đến với sự hướng dẫn thì y là người được hướng dẫn thực sự, còn ai mà Ngài đánh lạc hướng thì sẽ lầm lạc và Ngươi - Muhammad - sẽ không bao giờ tìm thấy được cho chúng người hướng dẫn chúng đến với chân lý, Ngươi sẽ không bao giờ tìm thấy được cho chúng người chống lại tai họa giùm cho chúng và mang lại cho chúng phúc lành; và vào Ngày Phán Xét, TA (Allah) sẽ triệu tập chúng lại và chúng sẽ bị lôi kéo úp mặt xuống đất, chúng không nhìn thấy, không nói chuyện và không nghe được, và chỗ ở của chúng chắc chắn là Hỏa Ngục, và khi nào lửa của nó giảm thì TA sẽ tăng nó trở lại.
Allah says: ` This punishment, being resurrected blind, dumb and deaf, is what they deserve, because they disbelieved
بِـَايَـتِنَآ
(Our Ayat), i.e., Our proof and evidence, and did not think that the resurrection could ever happen.'
وَقَالُواْ أَءِذَا كُنَّا عِظَـماً وَرُفَـتاً
(and said: "When we are bones and fragments...") meaning, when we have disintegrated and our bodies have rotted away,
أَءِنَّا لَمَبْعُوثُونَ خَلْقاً جَدِيداً
(shall we really be raised up as a new creation) meaning, after we have disintegrated and disappeared and been absorbed into the earth, will we come back a second time Allah established proof against them and told them that He is able to do that, for He created the heavens and the earth, so raising them up again is easier for Him than that, as He says:
لَخَلْقُ السَّمَـوَتِ وَالاٌّرْضِ أَكْـبَرُ مِنْ خَلْقِ النَّاسِ
(The creation of the heavens and the earth is indeed greater than the creation of mankind;) 40:57
أَوَلَمْ يَرَوْاْ أَنَّ اللَّهَ الَّذِى خَلَقَ السَّمَـوَتِ وَالاٌّرْضِ وَلَمْ يَعْىَ بِخَلْقِهِنَّ بِقَادِرٍ عَلَى أَن يُحْىِ الْمَوْتَى
(Do they not see that Allah, Who created the heavens and the earth, and was not wearied by their creation, is able to give life to the dead) 46: 33
أَوَلَـيْسَ الَذِى خَلَقَ السَّمَـوتِ وَالاٌّرْضَ بِقَـدِرٍ عَلَى أَن يَخْلُقَ مِثْلَهُم بَلَى وَهُوَ الْخَلَّـقُ الْعَلِيمُ - إِنَّمَآ أَمْرُهُ إِذَآ أَرَادَ شَيْئاً أَن يَقُولَ لَهُ كُن فَيَكُونُ
(Is not He Who created the heavens and the earth, able to create the like of them Yes, indeed! He is the All-Knowing Supreme Creator. Verily, His command, when He intends a thing, is only that He says to it, "Be!" and it is!) (36:81-82) And Allah says here:
أَوَلَمْ يَرَوْاْ أَنَّ اللَّهَ الَّذِى خَلَقَ السَّمَـوَتِ وَالاٌّرْضَ قَادِرٌ عَلَى أَن يَخْلُقَ مِثْلَهُمْ
(See they not that Allah, Who created the heavens and the earth, is able to create the like of them.) meaning, on the Day of Resurrection, He will recreate and restore their bodies, as He created them in the first place.
وَجَعَلَ لَهُمْ أَجَلاً لاَّ رَيْبَ فِيهِ
(And He has decreed for them an appointed term, whereof there is no doubt.) means, He has set a time for them to be re-created and brought forth from their graves, an appointed time which must surely come to pass. As Allah says:
وَمَا نُؤَخِّرُهُ إِلاَّ لاًّجَلٍ مَّعْدُودٍ
(And We delay it only for a term (already) fixed.) (11:104)
فَأَبَى الظَّـلِمُونَ
(But the wrongdoers refuse) -- after the proof has been established against them,
إِلاَّ كُفُورًا
((and accept nothing) but disbelief.) means, they persist in their falsehood and misguidance.
Ang pagdurusang iyon na makakatagpo nila ay ang ganti sa kanila dahilan sa kawalang-pananampalataya nila sa mga tanda Naming pinababa sa Sugo Namin at dahil sa pagsasabi nila bilang pagtuturing ng pagkaimposible ng pagkabuhay: "Kapag ba namatay kami at naging mga butong bulok at mga pira-pirasong nalansag, bubuhayin ba kami matapos niyon bilang nilikhang bago?"
Hình phạt mà chúng phải hứng chịu như thế là phần thưởng thích đáng cho sự vô đức tin của chúng nơi các lời mặc khải mà TA (Allah) đã ban xuống cho vị Thiên Sứ của TA (Muhammad), và cho lời nói phủ nhận sự phục sinh của chúng: chẳng lẽ sau khi chúng tôi chết đi, thân xác và xương cốt của chúng tôi đã rã mục thì chúng tôi vẫn được làm cho sống lại thành một cơ thể mới ư? Ý phủ định điều này không thể xảy ra.
Quella punizione che subiranno è la loro ricompensa per la negazione dei Segni rivelati al Nostro Messaggero, e per aver detto, rinnegando la Resurrezione: "Quando moriremo e diventeremo ossa logore e resti dispersi, saremo riportati in vita, dopo di ciò, nelle condizioni precedenti?!
That punishment which they will meet is their recompense due to their denial of my signs which I sent to my Messengers, and because they said, considering resurrection to be improbable: When we die and turn in to decomposed bones and scattered particles, will we be resurrected after this as a new creation?
Azab yang mereka dapatkan tersebut merupakan balasan atas kekafiran mereka terhadap ayat-ayat yang Kami turunkan kepada Rasul Kami, dan atas perkataan mereka demi mengingkari adanya hari kebangkitan, "Apabila kami telah mati, lalu menjadi tulang-belulang dan benda-benda yang hancur serta terpisah-pisah, apakah kami akan dibangkitkan kembali sebagai makhluk yang baru?!".
Eto tako će Allahovi neprijatelji nevjernici biti kažnjeni zato što su poricali poslanstvo i odbijali poslušnost Svemogućem Allahu. Kad bi im se spomenulo oživljenje na Sudnjem danu, oni bi na ovom svijetu, iz oholosti i inata, upitali: “Kako da ponovo budemo oživljeni kad naše kosti istruhnu i kad nas rastoče crvi i pojede zemlja?!”
El castigo que enfrentarán es su recompensa por haber negado los signos que envié a Mis Mensajeros, y porque dijeron, considerando que la resurrección es improbable: “Cuando muramos y seamos huesos descompuestos y polvo, ¿acaso seremos resucitados después de esto como una nueva creación?”
Ce châtiment sera leur rétribution pour leur mécréance en Nos signes révélés à Notre Messager et leur rejet de la Ressuscitation lorsqu’ils disaient: Lorsque nous mourrons, que nous serons des os décharnés et que nos membres seront éparpillés, reprendrons-nous notre apparence?
İşte bu, onların resulümüze indirilmiş ayetlerimizi inkâr edip, kafir olmaları, ölümden sonra tekrar dirilmeyi imkânsız kabul etmeleri ve; "Biz öldükten, çürümüş kemikler olduktan ve parçalar halinde ufalanıp toprak haline geldikten sonra mı yeni bir yaratılışla diriltileceğiz?" demeleri sebebiyle görecekleri cezalarıdır.
In this world man leads his life according to his material status. In the Hereafter he will rise or fall according to his spiritual status. That is why those who went astray in this world will be raised on Doomsday as blind, deaf and dumb. Their straying resulted from their not using their eyes, ears and tongues towards the end for which they were intended. They did not see the signs of God. They did not pay heed to the evidence of God. They did not speak out in support of the truth, in spite of being able to see, hear and speak. So far as the truth was concerned, they were as if without eyes, ears, and tongue. After death when they reach the next world, they will find themselves in their real face. In this world they are given everything without deserving it; it is like having an unreal face which they have received in this world purely on a temporary basis, because the present life is a period of trial. There are two types of misguided people, one uttering words of insolence, like ‘How can we be resurrected when we have crumbled to dust?’, the other acting in such a way as to convey the same sentiments. The latter are those who do not properly use their eyes, ears, or tongues: they use these things against the very purpose of creation, then they blissfully imagine that their actions will have no consequences in the Hereafter.
Ces dénégateurs ne savent-ils pas qu’Allah, Celui qui créa les Cieux et la Terre malgré leur immensité, est capable de créer des gens comme eux? En effet, Celui qui est capable de créer ce qui est immense et complexe est, à plus forte raison, capable d’être l’auteur une création moins élaborée. Par ailleurs, Allah détermina la durée de leurs vies sur Terre et leur fixa un terme indéniable à l’issue duquel ils seront ressuscités. Malgré les preuves de la réalité de la Ressuscitation et leur clarté, les polythéistes ne cessent de la nier.
Ölümden sonra tekrar dirilmeyi inkâr edenler, gökleri ve yeri çok büyük birer varlık olmalarına rağmen yaratan Allah'ın onların benzerini yaratmaya kadir olduğunu bilmiyorlar mı? Çok büyük bir varlığı yaratmaya kadir olan, daha küçük ve daha azını yaratmaya da kadirdir. Yüce Allah onlar için dünyada hayatlarının biteceği belli bir zaman tayin etmiştir. Hiç şüphe olmayan (ölümlerinden sonraki) dirilişleri için de belli bir zaman tayin etmiştir. Ölümden sonra dirilmeyi ispat eden delillerin ortaya çıkmasına rağmen müşrikler yeniden dirilişi inkâr etmeye devam ettiler.
Kako se mekkanski nevjernici odmeću te neće da razmisle o Allahovoj moći, o jedinom Bogu, Koji je bez presedana stvorio nebesa i Zemlju i sva ostala začudna stvorenja?! Zar On ne može stvoriti stvorenja slična njima nakon što njih nestane?! Allah je odredio rok do kojeg će nevjernici živjeti, pa ćē umrijeti i biti kažnjeni. I pored vidljivih znakova i bjelodanih dokaza, nevjernici poriču, negiraju i oholo se ponašanju.
The earth and the sky exist before us as an undeniable reality. Their existence proves that there is a living being who has the power to create something out of nothing. When this initial creation is possible, why should there not be a second creation? The truth is that after accepting the first creation, no scientific, rational argument comes in the way of believing in the second creation. In the face of such clear evidence, anyone who does not accept the second creation is a transgressor. He treads on the ground of stubbornness instead of on the ground of reason and rationality.
Apakah orang-orang yang ingkar terhadap hari kebangkitan itu tidak tahu bahwa Allah yang menciptakan langit dan bumi dengan segala kemegahannya pasti akan sangat kuasa pula untuk menciptakan yang serupa dengan mereka, sebab siapa saja yang kuasa menciptakan sesuatu yang besar maka ia pasti kuasa pula untuk menciptakan sesuatu yang lebih kecil darinya. Allah telah menetapkan bagi mereka di dunia ini batasan waktu berakhirnya kehidupan mereka, dan menetapkan pula bagi mereka waktu kebangkitan yang tidak ada keraguan padanya. Akan tetapi, sekalipun bukti-bukti adanya kebangkitan itu telah nyata dan jelas, kaum musyrikin tetap tidak menyikapinya kecuali dengan pembangkangan dan kekafiran.
¿Acaso no saben estos que rechazan la resurrección, que Al-lah, Quien creó los cielos y la tierra en su grandeza, tiene el poder para crear personas como ellos? Entonces, quien tenga el poder de crear algo grande tiene el poder de crear algo más pequeño. Al-lah ha establecido un plazo determinado para ellos en este mundo en el que sus vidas llegarán a su fin, y ha dispuesto un tiempo para su resurrección del cual no hay duda. Pero a pesar de que las pruebas de la resurrección son claras, los idólatras rechazan la resurrección.
Do these deniers of the resurrection not know that Allah, who created the heavens and who created the earth despite their greatness, has power to create the likes of them? So whoever has the power to create something great has the power to create something smaller. And Allah has made a limited time for them in this world in which their lives will come to an end, and He has made a time for their resurrection in which there is no doubt. But despite the proofs for resurrection being clear, the idolaters refuse except to reject the resurrection.
Hindi ba nakaalam ang mga tagapagkailang ito ng pagkabuhay na si Allāh na lumikha sa mga langit at lupa sa kabila ng kalakihan ng mga ito ay nakakakaya na lumikha ng tulad nila sapagkat ang sinumang nakakaya sa paglikha ng isang malaki ay nakakakaya sa paglikha ng maliit pa roon. Gumawa nga si Allāh para sa kanila sa Mundo ng isang oras na tinakdaan na magwawakas doon ang buhay nila at gumawa Siya para sa kanila ng isang taning para sa pagbubuhay sa kanila, na walang pagdududa hinggil doon. Sa kabila ng paglitaw ng mga patunay sa pagkabuhay, tumanggi [sa anuman] ang mga tagapagtambal maliban sa pagkakaila sa pagkabuhay sa kabila ng kaliwanagan ng mga patunay rito.
Non sono forse consapevoli costoro che rifiutano di credere nella Resurrezione che, in verità, Allāh è Colui che ha creato i cieli e che ha creato la terra nella loro immensità, e che è capace di creare loro simili?! Colui che è capace di creare cose così immense, è capace di creare cose minori. Allāh stabilì per loro, in vita, un termine preciso, e la loro vita terminerà quando giungerà; e così stabilì un termine in cui li resusciterà: non vi è alcun dubbio su ciò. Nonostante l'evidenza dei Segni del Giorno della Resurrezione, gli idolatri non fecero altro che rinnegarla, nonostante la loro chiarezza.
Chẳng lẽ những kẻ phủ nhận sự phục sinh này không biết rằng Allah là Đấng đã tạo hóa các tầng trời và trái đất vĩ đại thế kia lại không đủ khả năng tạo ra những tạo vật giống như chúng sao? Bởi ai có khả năng tạo ra cái vĩ đại thì dĩ nhiên người đó phải có khả năng tạo ra cái bé hơn. Quả thật, Allah chỉ cho phép chúng sống trên thế gian này trong một khoảng thời gian ngắn ngủi rồi phải chấm dứt thời hạn để Ngài phục sinh chúng trở lại, điều mà chúng phủ nhận. Tuy nhiên, những kẻ làm điều sai quấy cứ quay lưng không chịu tin.
Holding back is Part of Man's Nature
Allah says to His Messenger : "Tell them, O Muhammad, even if you had authority over the treasures of Allah, you would refrain from spending for fear of exhausting it." Ibn `Abbas and Qatadah said, "This means for fear of poverty," lest it run out, despite the fact that it can never be exhausted or come to an end. This is because it is part of your nature. So Allah says:
وَكَانَ الإنْسَـنُ قَتُورًا
(and man is ever miserly.) Ibn `Abbas and Qatadah said: "(This means) stingy and holding back." Allah says:
أَمْ لَهُمْ نَصِيبٌ مِّنَ الْمُلْكِ فَإِذاً لاَّ يُؤْتُونَ النَّاسَ نَقِيراً
(Or have they a share in the dominion Then in that case they would not give mankind even a Naqira.) (4:53), meaning that even if they had a share in the authority of Allah, they would not have given anything to anyone, not even the amount of a Naqira (speck on the back of a date stone). Allah describes man as he really is, except for those whom Allah helps and guides. Miserliness, discontent and impatience are human characteristics, as Allah says:
إِنَّ الإِنسَـنَ خُلِقَ هَلُوعاً - إِذَا مَسَّهُ الشَّرُّ جَزُوعاً - وَإِذَا مَسَّهُ الْخَيْرُ مَنُوعاً - إِلاَّ الْمُصَلِّينَ
(Verily, man was created very impatient; irritable when evil touches him; and stingy when good touches him. Except those who are devoted to Salah (prayers). ) (70:19-22). And there are many other such references in the Qur'an. This is an indication of the generosity and kindness of Allah. In the Two Sahihs it says:
«يَدُ اللهِ مَلْأَى لَا يَغِيضُهَا نَفَقَةٌ سَحَّاءُ اللَّيْلَ وَالنَّهَارَ، أَرَأَيْتُمْ مَا أَنْفَقَ مُنْذُ خَلَقَ السَّمَوَاتِ وَالْأَرْضَ، فَإِنَّهُ لَمْ يَغِضْ مَا فِي يَمِينِه»
(Allah's Hand is full and never decreases because of His giving night and day. Do you not see how much He has given since He created the heavens and the earth, yet that which is in His right hand never decreases.)
Di', o Messaggero, a questi idolatri: "Se possedeste i tesori della misericordia del mio Dio, che non si esaurisce e non termina, in tal caso vi tratterreste dallo spenderli per timore che finiscano, così da non diventare poveri. La caratteristica che contraddistingue l'uomo è l'avarizia, tranne il credente: Egli elargisce desiderando la ricompensa di Allāh.
Hãy nói - hỡi Thiên Sứ Muhammad - với những kẻ thờ đa thần này: Nếu các người nắm giữ những kho tàng hồng ân của Thượng Đế của Ta thì các người sẽ không chi dùng vì các ngươi sợ mình sẽ trở nên nghèo, và bản chất của con người thường keo kiệt trừ phi đó là người có đức tin thì y sẽ chi dùng vì Allah với hy vọng phần thưởng nơi Ngài.
Sabihin mo, O Sugo, sa mga tagapagtambal na ito: "Kung sakaling nangyaring kayo ay nagmamay-ari ng mga imbakan ng awa ng Panginoon ko na hindi nauubos ni nagwawakas, samakatuwid talaga sanang nagpigil kayo sa paggugol nito dala ng pangamba sa pagkaubos nito upang hindi kayo maging mga maralita." Bahagi ng kalikasan ng tao ay na siya ay maramot maliban kung siya ay naging isang mananampalataya sapagkat siya ay gumugugol dala ng pag-asa sa gantimpala ni Allāh.
Mensajero, diles a estos idólatras: “Si tuvieran las arcas de mi Señor que nunca se agotan, no las gastarían por temor a que se agoten y volverse pobres. Es propio de la naturaleza humana ser miserable, salvo el creyente que gasta esperando la recompensa de Al-lah”.
Say - O Messenger, to these idolaters: If you possessed my Lord’s treasures which never deplete or finish, you would desist from spending them, fearing they will deplete until you will turn poor. And it is human nature to be miserly, except if one is a believer who spends hoping for Allah’s reward.
Katakanlah kepada kaum musyrikin itu -wahai Rasul-, "Sekiranya kalian menguasai perbendaharaan rahmat Tuhanku yang tidak akan pernah habis dan terputus, niscaya kalian akan tetap enggan untuk membelanjakan dan menginfakkan perbendaharaan tersebut karena khawatir akan habis dan agar kalian tidak menjadi orang-orang miskin." Memang di antara tabiat manusia itu adalah bersifat kikir pada dirinya, kecuali bila ia seorang beriman maka tentu ia akan menginfakkan hartanya dengan harapan mendapatkan pahala dari Allah.
Ô Messager, dis à ces polythéistes: Si vous déteniez les réserves inépuisables de la miséricorde d’Allah, vous seriez avares d’en dépenser, de peur qu’elles ne s’épuisent et que vous deveniez pauvre. L’être humain est en effet de nature avare sauf s’il est croyant. Dans ce cas, il dépense dans l’espoir d’obtenir la récompense d’Allah.
-Ey Resul!- Bu müşriklere de ki: Sizler Rabbimin hiç bitmeyen ve eksilmeyen rahmet hazinelerine sahip olsaydınız, fakir olmamak için harcamaktan korkardınız. Mümin kimse hariç huyu ve karakterinden dolayı insan cimridir. Mümin ise Allah'ın sevabını umarak infak eder.
Vjerovjesniče, kaži krivovjernima: “Da su Allahove neizmjerne riznice i bogatstva, kojima nema kraja, u vašim rukama i da s njima vi raspolažete kako hoćete, zasigurno biste bili škrti i ne biste nikom ništa dali, bojeći se siromaštva! Čovjek je tvrdica, osim onih koje Allah uputi da budu vjernici, koji tad udjeljuju nadajući se Allahovoj nagradi."
Man is narrow-minded. He wants to build up all kinds of status for himself or for his group. If the distribution of all kinds of blessings had been in the hands of man, surely the rich and the powerful would in addition have reserved prophethood for themselves. But God sees everything in terms of merit rather than community biases. He looks at all human beings and selects the best person out of the entire human race for prophethood. Had prophethood been conferred by human beings, their choice would certainly have been characterised by communal biases and prejudices rather than by merit.
Commentary
The truth of the matter about what has been said in the last verse (100) is that the treasures of the mercy of Allah are limit-less and end-less. They are never going to end, but man is by nature narrow-minded, short on courage. When it comes to giving, he is not motivated enough to share what he has with others.
Commentators generally take the expression 'the treasures of the Lord's blessing or mercy' to mean the treasures of wealth. This has its link with previous verses (90, 91) where the disbelievers of Makkah had demanded that the Holy Prophet ﷺ should - if he was really a prophet in truth - make rivers flow in the barren desert of Makkah and trans-form it into lush green farms, like the land of Syria. The answer to this was given right there (93), saying in effect: This is as if you have taken me to be nothing short of God whose authority you want me to exercise. As for me, I am only a messenger of Allah, not Allah. I cannot do what I will. If we see this verse in this context, it would mean: If you are asking me to turn this desert land of Makkah into a green land to test my veracity as prophet and messenger, then, the miracle of the eloquence of the Qur'an is sufficient to prove that. There is no need for any other demands. And if this is to meet the needs of your country and people, remember that, even if you are given everything you demand for the land of Makkah, and all sorts of treasures with it, it would not result in the prosperity of the masses of your country. In fact, human nature will take its course and whoever gets hold of these treasures will sit on them like legendary serpents. Tell them to spend it on the people and you will see them all consumed by the fear that it will go out of their hands. In a situ-ation like this, if a few rich men of Makkah get to be richer and opulent, what are the masses of people going to get out of it? Most commentators have declared this to be the sense of the verse.
My master and mentor, Hadrat Thanavi (رح) ، in his Bayan al-Qur'an, has interpreted 'my Lord's mercy' as the station of prophethood and messenger-ship, and 'the treasures of mercy' as the varied perfection of prophethood. Given this Tafsir, this verse will be linked with previous verses by saying: The outcome of all those absurd demands you are making against my status as a prophet and Messenger of Allah ﷺ is that you just do not want to believe in it. Do you, then, want that the function of prophethood should be entrusted in your hands, so that you can make anyone a prophet at your sweet will? If such a wish were to be granted, the consequence would be that you would never give prophethood or messenger-ship to anyone, sitting over it like misers. After having given this explanation, he has added that this Tafsir is something that comes as one of the many divine gifts. It fits the occasion. Interpreting proph-ethood in this setting with mercy would be similar to its interpretation in the verse of Surah az-Zukhruf. It was said: أَهُمْ يَقْسِمُونَ رَحْمَتَ رَبِّكَ (Do they distribute the mercy of your Lord? - 43:32). Here, 'rahmah' (mercy) means nothing but 'nubuwwah' (prophethood) - and there is a consensus on it. Allah knows best.
Allah je poslaniku Musau podario devet očitih čuda koja svjedoče njegovu iskrenost i autentičnost njegove poslaničke misije: štap, ruka, suše, manjak plodova, poplave, skakavci, krpelji, žabe i krv. Pitaj jevreje, Vjerovjesniče, o ovim čudima s kojima je došao Musa, kad mu je faraon rekao: “Ti si začarana luda jer donosiš čuda, nisi poslanik!”
The Nine Signs of Musa
Allah tells us that He sent Musa with nine clear signs, which provided definitive proof that his prophethood was real and that what he was conveying from the One Who had sent him to Fira`wn was true. These clear signs were: his staff, his hand, the years of famine, the sea, the flood, the locusts, the lice, the frogs and the blood. This was the view of Ibn `Abbas. Muhammad bin Ka`b said, "They were his hand and his staff, the five signs mentioned in Al-A`raf, and destruction of wealth and the rock." Ibn `Abbas, Mujahid, `Ikrimah, Ash-Sha`bi and Qatadah said: "They are his hand, his staff, the years of famine, the failure of the crops, the flood, the locusts, the lice, the frogs and the blood."
فَاسْتَكْبَرُواْ وَكَانُواْ قَوْماً مُّجْرِمِينَ
(Yet they remained arrogant, and they were of those people who were criminals,) 7:133 meaning, despite all these signs and their witnessing of them, they disbelieved them and belied them wrongfully and arrogantly, although they were themselves were convinced of them, so they did not have any effect on them. By the same token, (Allah tells His Messenger here,) `if We were to respond to what these people are asking you for, who have said that they will not believe in you until you cause springs to gush forth throughout the land for them, they would not respond or believe except if Allah willed.' As Fira`wn said to Musa, even though he had witnessed the signs which he brought,
إِنِّى لأَظُنُّكَ يمُوسَى مَسْحُورًا
("O Musa! I think you are indeed bewitched. ") It was said that this meant he thought he was a sorcerer, but Allah knows best. These nine signs which were mentioned by the Imams (scholars) quoted above are what is referred to here, and in the Ayah :
وَأَلْقِ عَصَاكَ فَلَمَّا رَءَاهَا تَهْتَزُّ كَأَنَّهَا جَآنٌّ وَلَّى مُدْبِراً وَلَمْ يُعَقِّبْ يمُوسَى لاَ تَخَفْ
("And throw down your stick!" But when he saw it moving as if it were a snake, he turned in flight, and did not look back. (It was said:) "O Musa ! Fear not.") until His saying,
فِى تِسْعِ ءَايَـتٍ إِلَى فِرْعَوْنَ وَقَوْمِهِ إِنَّهُمْ كَانُواْ قَوْماً فَـسِقِينَ
(among the nine signs (you will take) to Fir`awn and his people. Verily, they are a people who are rebellious.) 27:10-12 These Ayat include mention of the stick and the hand, and the rest of the nine signs are mentioned in detail in Surat Al-A`raf. Musa was also given many other signs, such as striking the rock with his staff and water flowing from it, their being shaded with clouds, manna and quails, and other signs which were bestowed upon the Children of Israel after they had left the land of Egypt. But here Allah mentions the nine signs which were witnessed by his people in Egypt. These became evidence against them, because they stubbornly rejected them out of disbelief. So Musa said to Fira`wn:
لَقَدْ عَلِمْتَ مَآ أَنزَلَ هَـؤُلاءِ إِلاَّ رَبُّ السَّمَـوَتِ وَالاٌّرْضِ بَصَآئِرَ
("Verily, you know that these signs have been sent down by none but the Lord of the heavens and the earth. ) meaning, as proof and evidence of the truth of what I have brought to you.
وَإِنِّى لأَظُنُّكَ يفِرْعَونُ مَثْبُورًا
(And I think you are indeed, O Fir`awn, doomed to destruction!) i.e., bound to be destroyed. This was the view of Mujahid and Qatadah. Ibn `Abbas said: "It means cursed." Ibn `Abbas and Ad-Dahhak said:
مَثْبُورًا
(doomed to destruction.) means defeated. As Mujahid said, "doomed" includes all of these meanings.
The Destruction of Fir`awn and His People
فَأَرَادَ أَن يَسْتَفِزَّهُم مِّنَ الاٌّرْضِ
(So he resolved to turn them out of the land.) means, he wanted to expel them and drive them out.
فَأَغْرَقْنَاهُ وَمَن مَّعَهُ جَمِيعًاوَقُلْنَا مِن بَعْدِهِ لِبَنِى إِسْرَءِيلَ اسْكُنُواْ الاٌّرْضَ
(But We drowned him and all who were with him. And We said to the Children of Israel after him: "Dwell in the land...") This is good news for Muhammad , a foretelling of the conquest of Makkah, even though this Surah was revealed in Makkah before the Hijrah. Similarly, the people of Makkah wanted to expel the Prophet from the city, as Allah says in two Ayat:
وَإِن كَادُواْ لَيَسْتَفِزُّونَكَ مِنَ الاٌّرْضِ لِيُخْرِجُوكَ مِنْهَا
(And verily, they were about to frighten you so much as to drive you out from the land...) 17:76-77 Hence Allah caused His Messenger to inherit Makkah, so he entered it by force, according to the better-known of the two opinions, and he defeated its people then out of kindness and generosity, he let them go, just as Allah caused the Children of Israel, who had been oppressed, to inherit the land, east and west, and to inherit the land of Fir`awn's people, with its farmland, crops and treasures. As Allah said,
كَذَلِكَ وَأَوْرَثْنَـهَا بَنِى إِسْرَءِيلَ
(thus We caused the Children of Israel to inherit them. ) (26:59). Here Allah says:
وَقُلْنَا مِن بَعْدِهِ لِبَنِى إِسْرَءِيلَ اسْكُنُواْ الاٌّرْضَ فَإِذَا جَآءَ وَعْدُ الاٌّخِرَةِ جِئْنَا بِكُمْ لَفِيفًا
(And We said to the Children of Israel after him: "Dwell in the land, then, when the final and the last promise comes near, We shall bring you altogether as mixed crowd.") meaning, all of you, you and your ene mies. Ibn `Abbas, Qatadah and Ad-Dahhak said, "It means all together."
I granted Moses nine clear proofs which bore testimony for him. They are the staff, the hand, the famine, decrease in fruits, the hurricane, locusts, lice, frogs and blood. O Messenger, ask the Jews when Moses brought these miracles to their predecessors and Pharaoh said: I see you, O Moses, as a man afflicted by magic, as you bring strange things.
Commentary
The first verse (101): وَلَقَدْ آتَيْنَا مُوسَىٰ تِسْعَ آيَاتٍ mentions the bestowal of nine clear signs on Sayyidna Musa (علیہ السلام) . The word: آیَہ ('ayah) carries the meaning of miracle or sign as well as that of the آیَت : ayat or verses of the Qur'an, that is, the divine injunctions. At this place, the probability of both meanings exists. Therefore, a number of commentators have taken the word 'ayat' to mean miracles - and the number nine does not make it necessary that they will not be more than nine - but, at this place, the figure 'nine' has been mentioned on the basis of some particular importance it has. Sayyidna ` Abdullah ibn ` Abbas ؓ has enumerated these miracles as follows:
1. The staff of Sayyidna Musa (علیہ السلام) which turned into a huge snake.
2. The hand that emitted light when placed under and taken out of the armpit.
3. The removal of stammering from his tongue.
4. The splitting of the water barrier in two sections to give safe passage to the Bani Isra'il to cross it.
5. The sending of the punishment through locusts in unusual circumstances.
6. The sending of the storm.
7. The clothes on their bodies were infested with countless lice they had no escape from.
8. The punishment of frogs was released on them when frogs would appear in everything they ate or drank.
9. The punishment of blood was sent that filled every utensil and mingled with whatever they ate or drank.
And a Sahih Hadith tells us that the word 'ayat' used here means divine injunctions. This Hadith has been reported in Abu Dawud, an-Nasa'i, Tirmidhi and Ibn Majah on the authority of Sayyidna Safwan ibn al-` Aththal. He says that a Jew asked one of his friends to take him to 'that' prophet. The friend said, 'do not call him a prophet. If he finds out that we too call him a prophet, he will have four eyes on him (that is, he will have an opportunity to wallow in his pride and glee).' Then they came to the Holy Prophet ﷺ and asked him as to what were the nine clear signs given to Sayyidna Musa (علیہ السلام) . He said:
1. Do not ascribe any partners to Allah.
2. Do not steal.
3. Do not fornicate.
4. Do not unjustly take the life of the one whose killing has been forbidden by Allah.
5. Do not falsely impute anyone innocent with charges liable to the sentence of death or any other punishment.
6. Do not practice magic.
7. Do not devour interest.
8. Do not level a false accusation of fornication on a chaste woman.
9. Do not desert the battlefield in Jihad for fear of being killed.
And he also said, '0 Jews, it has also been specially enjoined on you that you shall not contravene the particular injunctions of the observance of the day of Sabbath (Saturday) given to you.'
Hearing what the Holy Prophet ﷺ said, they both kissed his hands and feet and declared, 'We bear witness that you are the prophet of Allah.' He said, 'What is it, then, that stops you from following me?' They said that Sayyidna Dawud (علیہ السلام) had prayed to his Lord for prophets to always keep appearing from among his progeny - 'and we are scared that the Jews will kill us if we started following you.'
Since this explanation of the verse stands proved on the authority of Sahih Hadith, therefore, this is what many commentators have preferred to go by.
Biz Musa -aleyhisselam-'a, peygamber olduğuna şahitlik eden dokuz açık ve net delil verdik. Bu deliller şunlardır: Asa, el (elinin bembeyaz görünmesi), kıtlık, mahsullerin azalması, tufan, çekirge, ekin böceği/haşerat, kurbağa ve kan. Ey Resul! Yahudilere Musa onların geçmiş atalarına o mucizeleri getirdiğinde, Firavun ona şöyle demişti: -Ey Musa!- Senin bize olağanüstü şeyler getirmen sebebiyle ben öyle zannediyorum ki sen büyülenmiş bir kimsesin.''
Le concedí a Moisés nueve milagros evidentes que dieron testimonio de su profecía. Son el bastón, la mano, la hambruna, la disminución de los frutos, el huracán, las langostas, los piojos, las ranas y la sangre. Mensajero, pregunta a los judíos cuando Moisés trajo estos milagros a sus predecesores, y el Faraón dijo: “Moisés, te veo como a un hombre afectado por un hechizo, puesto que traes cosas extrañas”.
101- Andolsun ki Biz, Mûsâ’ya apaçık dokuz mucize verdik. İşte İsrailoğullarına sor: Musa, onlara geldiğinde Firavun ona:“Ey Mûsâ, ben senin kesinlikle büyülenmiş olduğunu düşünüyorum” demişti.
102- O da demişti ki:“Sen bunları, birer ibret olmak üzere, göklerin ve yerin Rabbinden başkasının indirmediğini gayet iyi biliyorsun. Ey Firavun! Ben de senin gerçekten mahvolduğunu düşünüyorum.”
103- Bunun üzerine Firavun onları ülkeden sürüp çıkarmak istedi. Biz de onu ve beraberindekileri hep birlikte suda boğduk.
104- Onun (helakinin) ardından İsrailoğullarına şöyle dedik: “O ülkeye yerleşin. Ahiret vaadi gelince hepinizi bir araya getireceğiz.”
101. Yani, ey âyet ve mucizelerle desteklenen peygamber, sen insanlar tarafından yalanlanan ilk peygamber değilsin. Andolsun biz ,senden önce Allah ile konuşan (Kelimullah) İmran oğlu Mûsâ’yı Firavun’a ve onun kavmine peygamber olarak göndermiş ve ona “apaçık dokuz mucize” vermiş idik. Bunların her birisi, maksadı hakka tâbi olmak olanlara delil olarak yeterliydi. Yılana dönüşen asa, tufan, çekirge, haşerat, kurbağalar, kan, el, denizin yarılması gibi mucizeler bunlardandır. Eğer bunlardan herhangi birisi hakkında şüphen varsa:“İşte İsrailoğullarına sor: Musa, onlara geldiğinde Firavun ona” bu delil ve mucizelere rağmen: “Ey Mûsâ, ben senin kesinlikle büyülenmiş olduğunu düşünüyorum, demişti.”
102. “O da” yani Mûsâ ona “demişti ki:” Ey Firavun! “Sen bunları” bu mucizeleri kendi katından kulları için “birer ibret olmak üzere, göklerin ve yerin Rabbinden başkasının indirmediğini gayet iyi biliyorsun.” Senin bu söylediğin sözler, gerçeği yansıtmıyor. Sen, bu sözleri ancak kavmine karşı bir propaganda olsun diye ve onları hafife alıp küçümsediğin için söylüyorsun. “Ey Firavun! Ben de senin gerçekten mahvolduğunu düşünüyorum.” İlahi gazaba uğramış ve azaba atılmış birisi olarak görüyorum. Yazıklar olsun sana! Sen bu halin dolayısıyla kınanmış ve lanete uğramış bir kişisin.
103. “Bunun üzerine” Firavun “onları ülkeden sürüp çıkarmak” oradan uzaklaştırmak “istedi. Biz de onu ve beraberindekileri hep birlikte suda boğduk.” Ve onların topraklarını, yurtlarını İsrailoğullarına miras bıraktık. Bundan dolayı Yüce Allah şöyle buyurmaktadır:
104. “Onun (helakinin) ardından İsrailoğullarına şöyle dedik: O ülkeye yerleşin. Ahiret vaadi gelince hepinizi” herkesin, amelinin karşılığını görmesi için “bir araya getireceğiz.”
"Dan sesungguhnya Kami telah memberikan kepada Musa sembilan buah mukjizat yang nyata. Maka tanyakanlah kepada Bani Isra`il, tatkala Musa datang kepada mereka lalu Fir'aun ber-kata kepadanya, 'Sesungguhnya aku sangka kamu, hai Musa, se-orang yang kena sihir.' Musa menjawab, 'Sesungguhnya kamu telah mengetahui, bahwa tidak ada yang menurunkan mukjizat-mukjizat itu kecuali Rabb yang memelihara langit dan bumi sebagai bukti-bukti yang nyata; dan sesungguhnya aku mengira kamu, hai Fir'aun, seorang yang akan binasa.' Kemudian (Fir'aun) hendak mengusir mereka (Musa dan pengikut-pengikutnya) dari bumi (Mesir) itu, maka Kami menenggelamkannya (Fir'aun) serta orang-orang yang bersama-samanya seluruhnya. Dan Kami berfirman sesudah itu kepada Bani Isra`il, 'Diamlah di negeri ini. Maka apabila datang masa berbangkit, niscaya Kami datangkan kamu dalam keadaan bercampur baur (dengan musuhmu)'." (Al-Isra`: 101-104).
(101) Maksudnya, bukanlah engkau, wahai Rasul yang di-dukung dengan ayat-ayatNya, seorang rasul pertama yang dinyata-kan dusta oleh umat manusia. Sesungguhnya Kami telah mengutus sebelummu Musa bin Imran al-Kalim kepada Fir'aun dan kaumnya. Kami memberikan kepadanya ﴾ تِسۡعَ ءَايَٰتِۭ بَيِّنَٰتٖۖ ﴿ "sembilan buah mukjizat yang nyata." Setiap mukjizat itu sudah cukup memadai bagi orang-orang yang tujuannya adalah mengikuti kebenaran. Mukjizat itu seperti ular, tongkat, angin topan, belalang, kutu, katak, darah, azab dan terbelahnya lautan. Apabila ada keraguan padamu tentang hal itu ﴾ فَسۡـَٔلۡ بَنِيٓ إِسۡرَٰٓءِيلَ إِذۡ جَآءَهُمۡ فَقَالَ لَهُۥ فِرۡعَوۡنُ ﴿ "Maka tanyakanlah kepada Bani Isra`il, tatkala Musa datang kepada mereka lalu Fir'aun berkata kepadanya," mes-kipun sudah didatangkan mukjizat-mukjizat ini, ﴾ إِنِّي لَأَظُنُّكَ يَٰمُوسَىٰ مَسۡحُورٗا ﴿ "sesungguhnya aku sangka kamu, hai Musa, seorang yang kena sihir."
(102) Maka ﴾ قَالَ ﴿ "Musa menjawab," kepadanya ﴾ لَقَدۡ عَلِمۡتَ ﴿ "Se-sungguhnya kamu telah mengetahui," wahai Fir'aun ﴾ مَآ أَنزَلَ هَٰٓؤُلَآءِ ﴿ "bahwa tidak ada yang menurunkan semua itu," yaitu mukjizat-mukjizat itu ﴾ إِلَّا رَبُّ ٱلسَّمَٰوَٰتِ وَٱلۡأَرۡضِ بَصَآئِرَ ﴿ "kecuali Rabb yang memelihara langit dan bumi sebagai bukti-bukti yang nyata," dariNya untuk hamba-hambaNya. Dan perkataanmu itu bukanlah yang sejujurnya. Karena kamu me-ngatakan itu hanya untuk menyemangati kaummu dan mengolok-olok Bani Isra`il ﴾ وَإِنِّي لَأَظُنُّكَ يَٰفِرۡعَوۡنُ مَثۡبُورٗا ﴿ "dan sesungguhnya aku mengira kamu, hai Fir'aun, seorang yang akan binasa," maksudnya, yang di-murkai, dan dilemparkan ke dalam azab. Kamu mendapatkan ke-celakaan, celaan, dan laknat.
(103-104) ﴾ فَأَرَادَ ﴿ "Kemudian dia berkehendak," yaitu Fir'aun ﴾ أَن يَسۡتَفِزَّهُم مِّنَ ٱلۡأَرۡضِ ﴿ "mengusir mereka (Musa dan pengikut-pengikutnya) dari bumi (Mesir) itu," maksudnya mengusir dan mengeluarkan me-reka dari negeri itu, ﴾ فَأَغۡرَقۡنَٰهُ وَمَن مَّعَهُۥ جَمِيعٗا ﴿ "maka Kami menenggelamkan-nya (Fir'aun) serta orang-orang yang bersama-samanya seluruhnya," dan Kami wariskan bumi dan rumah-rumah mereka kepada Bani Isra`il. Oleh karenanya, Allah berfirman, ﴾ وَقُلۡنَا مِنۢ بَعۡدِهِۦ لِبَنِيٓ إِسۡرَٰٓءِيلَ ٱسۡكُنُواْ ٱلۡأَرۡضَ فَإِذَا جَآءَ وَعۡدُ ٱلۡأٓخِرَةِ جِئۡنَا بِكُمۡ لَفِيفٗا ﴿ "Dan Kami berfirman sesudah itu kepada Bani Isra`il, 'Diamlah di negeri ini. Maka apabila datang masa berbangkit, niscaya kami datangkan kamu dalam keadaan bercampur baur (dengan musuhmu)'," semuanya, untuk memberi balasan setiap orang, sesuai dengan amalannya.
Nous avons donné à Moïse neuf signes clairs qui attestaient de sa véracité: le bâton, la main, les calamités, la pénurie de récoltes, le déluge, l’invasion de sauterelles, l’invasion de poux, l’invasion de grenouilles et le sang. Ô Messager, interroge les juifs au sujet des signes que Moïse apporta à leurs ancêtres et de ce que Pharaon lui répondit. Celui-ci lui dit: Ô Moïse, je crois que tu es un homme ensorcelé au vu des étrangetés que tu apportes.
Sungguh, Kami telah menganugerahkan pada Musa sembilan mukjizat yang membuktikan kebenarannya, yaitu berupa tongkat, tangan, tahun-tahun yang kering, berkurangnya buah-buahan, adanya angin topan, belalang, kutu, katak, dan darah. Sebab itu, tanyakanlah -wahai Rasul- kepada kaum Yahudi ketika Musa mendatangi pendahulu-pendahulu mereka dengan mukjizat-mukjizat itu, lantas Firaun berkata kepadanya, "Wahai Musa! Sungguh aku mengira engkau benar-benar seorang yang terkena sihir lantaran adanya hal-hal aneh yang engkau bawa."
Talaga ngang nagbigay Kami kay Moises ng siyam na patunay na maliwanag na sumasaksi para sa kanya. Ang mga ito ay ang tungkod, ang [puting] kamay, ang mga taon [ng tagtuyot], ang kakulangan ng mga bunga, ang baha, ang mga balang, ang mga kuto, ang mga palaka, at ang dugo. Kaya magtanong ka, O Sugo, sa mga Hudyo nang naghatid si Moises sa mga ninuno nila ng mga tandang iyon saka nagsabi sa kanya si Paraon: "Tunay na ako ay talagang nagpapalagay na ikaw, O Moises, ay isang lalaking nagaway dahil sa inilahad mo na mga kataka-taka."
Abbiamo dato a Mūsā nove segni chiari che testimoniassero a suo favore: il bastone, la mano, gli anni di carestia, la mancanza di frutti, il diluvio, le cavallette, i pidocchi, le rane e il sangue; dunque chiedi, o Messaggero, agli Ebrei, di quando Mosè giunse ai loro antenati con quei Segni, e il Faraone gli disse: "In verità credo, o Mūsā, che tu sia un posseduto, per queste stravaganze che hai portato."
Và quả thật, TA (Allah) đã ban cho Musa chín Dấu Lạ rõ rệt để chứng minh sứ mạng của Y, đó là cây gậy, tay, hạn hán, thất bát mùa màng, lũ lụt, châu chấu, rận, cóc và máu. Ngươi - Muhammad - hãy hỏi những người Do Thái khi mà Musa mang những Dấu Lạ này đến. Fir-'awn nói với Musa: quả thật, Ta nghĩ ngươi - hỡi Musa - là một tên bùa thuật khi mà ngươi mang đến những điều kỳ lạ.
Musa đáp lại lời của Fir-'awn: Này Fir-'awn, chắc chắn ngài biết rõ rằng những dấu hiệu này chỉ được ban xuống bởi Allah,Thượng Đế của các tầng trời và trái đất. Ngài ban chúng xuống để chứng tỏ quyền năng của Ngài và xác nhận sự trung thực của vị Thiên Sứ của Ngài. Tuy nhiên, ngài đã từ chối tin và Ta xin thông báo cho ngài biết rằng - hỡi Fir-'awn - rằng ngài sớm bị thất bại và diệt vong.
Nagsabi si Moises bilang tugon kay Paraon: "Talaga ngang natiyak mo, O Paraon, na walang nagpababa sa mga tandang ito kundi si Allāh, ang Panginoon ng mga langit at lupa. Nagpababa Siya sa mga ito bilang mga pagpapatunay sa kakayahan Niya at sa katapatan ng Sugo Niya subalit ikaw ay tumanggi. Tunay na ako ay talagang nakaaalam na ikaw, O Paraon, ay napapahamak na lugi."
Mūsā disse, rispondendogli: "Ti sei convinto – o Faraone – che è stato Allāh a rivelare questi segni, il Dio dei cieli e della terra? Li ha rivelati come dimostrazione della Sua Potenza e della veridicità del Suo messaggero; ma tu hai negato: in verità, io so che tu – o Faraone – sarai distrutto e perdente
Moïse lui répondit: Ô Pharaon, tu es certainement persuadé que seul Allah, le Seigneur des Cieux et de la Terre, a fait descendre ces signes en guises d’indices de Son pouvoir et afin de confirmer la véracité de Son Messager mais tu les as niés, et je sais que tu es voué à une perdition certaine.
Musa je odgovorio faraonu: “Ti znaš da je Allah poslao ova čuda kao potvrdu moje iskrenosti i istinitosti mog poslanstva i da budu dokaz Allahove jednoće – ljudima koji imaju pameti. Ja znam da ćeš ti, o faraone, biti poražen, uništen, proklet, potučen i ponižen.”
Moisés le respondió: “¡Faraón! Sabes con seguridad que estas señales han sido enviadas por Al-lah, que es el Señor de los cielos y de la Tierra. Él los ha enviado como prueba de Su poder y de la veracidad de Su Mensajero. Pero tú las has rechazado. Y creo, ¡Faraón!, que estás perdido”.
Musa Firavun'a cevap olarak şöyle dedi: -Ey Firavun!- Sen de muhakkak biliyorsun ki, bu ayetleri kudretine ve resulünün sadık olduğuna delil olarak, göklerin ve yerin Rabbinden başkası indirmemiştir. Fakat sen bunları reddedip yalanladın. -Ey Firavun!- Ben de kesinlikle senin helak olup hüsrana uğrayacağını biliyorum.
Musa menjawab sebagai bantahan kepadanya, "Wahai Firaun! Sungguh engkau benar-benar yakin bahwa tidak ada yang menurunkan mukjizat-mukjizat ini kecuali Allah, Tuhan seluruh langit dan bumi. Dia menurunkannya sebagai bukti nyata atas kekuasaan-Nya, dan kebenaran Rasul-Nya, namun engkau tetap saja ingkar, dan sungguh aku benar-benar yakin engkau akan binasa dan sengsara -wahai Firaun-!".
Moses said in response to him: O Pharaoh, you know for sure that these signs have not been sent except by Allah who is the Lord of the heavens and the earth. He has sent them as proofs of His power and the truthfulness of His Messenger. But you have rejected. And I know, O Pharaoh, that you are going to be a destroyed loser.
Lalu Firaun hendak menghukum Musa dan kaumnya dengan mengusir mereka dari negeri Mesir, sebab itu Kami binasakan dirinya beserta seluruh bala tentara yang bersamanya dengan penenggelaman.
Pharaon voulut punir Moïse et les siens en les expulsant d’Egypte mais Nous l’avons anéanti avec ses soldats en les noyant.
Faraon tad odluči da kazni Musaa i njegove sljedbenike te da ih sve skupa protjera iz Egipta. Međutim, Allah je potopio u moru faraona i njegove vojske.
Así que el Faraón se propuso castigar a Moisés y a su pueblo al expulsarlos de Egipto, pero lo destruí a él y a todos sus ejércitos ahogándolos.
So Pharaoh intended to punish Moses (peace be upon him) and his people by exiling them from Egypt, so I destroyed him and all the armies with him by drowning them.
Firavun Musa -aleyhisselam- ve kavmini Mısır'dan çıkararak cezalandırmak istedi. Biz de onu ve onunla beraber olan askerlerin hepsini suda boğarak helak ettik.
Kaya nagnais si Paraon na magparusa kay Moises – sumakanya ang pagbati ng kapayapaan – at sa mga tao niya sa pamamagitan ng pagpapalabas sa kanila mula sa Ehipto, kaya nagpahamak Kami kay Paraon at sa sinumang kasama sa kanya kabilang sa mga hukbo Niya sa kalahatan sa pamamagitan ng pagkalunod.
Bởi thế, Fir-'awn muốn trừng phạt Musa người dân của Y ra khỏi lãnh thổ Ai Cập. Cho nên, TA (Allah) đã nhấn chìm hắn và toàn bộ thuộc hạ của hắn dưới biển Hồng hải.
Il Faraone volle punire Mūsā, pace a lui, e i suoi seguaci, esiliandoli dall'Egitto, e annientammo lui e tutti i suoi soldati con l'annegamento.
Sau khi đã tiêu diệt Fir-'awn và binh lính của hắn, TA (Allah) phán bảo dân Isra-el: Các ngươi hãy sống ở vùng đất Sham này, rồi khi đến Ngày Tận Thế thì TA sẽ tập trung tất cả các ngươi lại tại nơi triệu tập để phán xét.
Nagsabi Kami, noong matapos ng pagpapahamak kay Paraon at sa mga hukbo niya, sa mga anak ni Israel: "Tumahan kayo sa lupain ng Sirya saka kapag nangyari ang Araw ng Pagbangon, maghahatid Kami sa inyo sa kalahatan patungo sa Pinagkakalapan para sa pagtutuos."
E dicemmo ai figli d' Isrāīl, dopo che il Faraone e i suoi soldati vennero distrutti: "Insediatevi nella terra del Levante (Al-Shāmالشّام ), e nel Giorno della Resurrezione vi condurremo tutti al raduno del Rendiconto
Setelah kebinasaan Firaun dan bala tentaranya, Kami berfirman kepada Bani Israil, "Menetaplah kalian di negeri Syam. Tetapi, apabila hari Kiamat telah tiba, Kami akan kumpulkan kalian semua di padang mahsyar untuk dihisab."
Nakon što su faraon i njegove vojske uništeni, Allah je objavio sinovima Israilovim da se nastane u zemlje Šama, a kad nastupi Sudnji dan, On će ih dovesti na okupljalište.
Le dije al pueblo de Israel, después de destruir al Faraón y sus ejércitos: “Establézcanse en la tierra del Levante. Luego, cuando llegue el Día del Juicio, los resucitaré a todos para que comparezcan y rindan cuentas”.
Firavun ve askerlerini helak ettikten sonra İsrailoğulları'na şöyle dedik: "Şam topraklarında oturun, kıyamet günü geldiği zaman (Mümin, kâfir) hesap için hepinizi bir araya toplayacağım."
When clear signs were shown to the Pharaoh, he said that this was magic. This shows how powerful an argument and how great the signs of God that are presented by the preacher to the addressee, it is still open to man to reject the message by uttering some words which he thinks to be logical. He may call divine signs a form of magic produced by man, or ignore its rational proofs as carrying no academic weight and as such unacceptable. When the opponents fail in suppressing the call of truth by verbal opposition, they stoop to aggressive activities against the messenger of truth, forgetting that this was not a human, but a divine matter. Who can succeed in the matter of God by resorting to aggression?
And I said to the Israelites after destroying Pharaoh and his armies: Settle in the land of the Levant. Then when the Day of Judgment comes, I shall bring you all to the plain of gathering for the accounting.
Après avoir anéanti Pharaon et ses soldats, nous dîmes aux Israélites: Installez-vous au Levant et lorsque viendra le Jour de la Résurrection, Nous vous rassemblerons tous afin de vous demander des comptes.
C’est en toute vérité que Nous avons révélé ce Coran à Muħammad et c’est en toute vérité qu’il lui a effectivement été révélé: sans subir aucune altération ni modification. Ô Messager, Nous ne t’avons envoyé qu’afin d’annoncer que les gens pieux entreront au Paradis et d’avertir les mécréants et les désobéissants qu’ils seront jetés dans le feu de l’Enfer.
Kami turunkan Al-Qur`ān ini dengan sebenarnya kepada Muhammad -ṣallallāhu 'alaihi wa sallam-, dan ia turun kepadanya dengan membawa kebenaran tanpa bisa diganti dan diubah. Kami tidaklah mengutusmu -wahai Rasul- kecuali sebagai pembawa kabar gembira terhadap orang-orang yang bertakwa dengan adanya surga, dan sebagai pemberi ancaman terhadap orang-orang kafir dan bermaksiat dengan adanya neraka.
And with truth I revealed the Qur’ān on Muhammad (peace be upon him) and with truth it came down on him, without any change or tampering. And I did not send you, O Messenger, except to give glad tidings of paradise to those mindful of Him and to warn the disbelievers and sinful of Hell.
Revelé el Corán con la verdad a Mujámmad r el cual descendió sobre él, sin ningún cambio ni alteración. Mensajero, no te he enviado sino para albriciar con el paraíso a aquellos que son temerosos de Al-lah y para advertir a los incrédulos y pecadores acerca del Infierno.
Biz bu Kur'an'ı Muhammed -sallallahu aleyhi ve sellem-'e hak ile indirdik. Ve (Kur'an) hiç değiştirilmeden ve tahrif edilip bozulmadan onun üzerine indi. -Ey Resul!- Biz seni ancak takva ehlini cennetle müjdeleyici, küfür ehlini ve asileri de cehennemle korkutucu olarak gönderdik.
"Dan Kami turunkan (al-Qur`an) itu dengan sebenar-benar-nya, dan al-Qur`an telah turun dengan (membawa) kebenaran. Dan Kami tidak mengutus kamu, melainkan sebagai pembawa berita gembira dan pemberi peringatan." (Al-Isra`: 105).
(105) Maksudnya, Kami menurunkan al-Qur`an ini dengan kebenaran, untuk memerintahkan dan melarang para hamba, untuk memberi pahala dan hukuman ﴾ وَبِٱلۡحَقِّ نَزَلَۗ ﴿ "dan al-Qur`an itu telah turun dengan (membawa) kebenaran," dengan kebenaran, keadilan dan per-lindungan dari setan yang terkutuk ﴾ وَمَآ أَرۡسَلۡنَٰكَ إِلَّا مُبَشِّرٗا ﴿ "dan Kami tidak mengutus kamu, melainkan sebagai pembawa berita gembira," bagi orang-orang yang menaati Allah dengan balasan pahala di dunia dan akhirat ﴾ وَنَذِيرٗا ﴿ "dan pemberi peringatan," bagi orang yang bermaksiat kepada Allah dengan hukuman di dunia dan akhirat. Hal ini menun-tut adanya penjelasan tentang kabar gembira dan peringatan yang disampaikan itu.
105- Biz onu hak ile indirdik, o da hak ile indi. Seni de ancak bir müjdeci ve bir uyarıcı olarak gönderdik.
105. Yani biz, bu Kur’an-ı Kerim’i kullara emirlerimizi vermek, yasaklarımızı bildirmek, bunların mükâfat ve cezalarını anlatmak üzere hak ile indirdik. “O da hak ile” doğrulukla, adaletle ve kovulmuş bütün şeytanlara karşı korunarak “indi. Seni de ancak” Allah’a itaat edenlere, dünya ve âhirette mükâfatı belirten “bir müjdeci” Allah’a isyan eden kimseler için de dünya ve âhirette cezayı bildiren “bir uyarıcı olarak gönderdik.” Bu da kendisiyle müjde verilip uyarılan şeye dair açıklama yapmayı da içine alır.
Uistinu je Uzvišeni Allah objavio Resulullahu, sallallahu alejhi ve sellem, časni Kur’an, koji ne sadrži nikakve devijacije, niti se može izmijeniti. Vjeronavjesniče, poslali smo te da obraduješ Džennetom one koji su bogobojazni i da zastrašiš Vatrom nevjernike i grešnike.
Kalakip ng katotohanan nagpababa Kami ng Qur'ān na ito kay Muḥammad – sumakanya ang basbas at ang pagbati ng kapayapaan – at kalakip ng katotohanan bumaba ito sa kanya nang walang pagpapalit at walang paglilihis. Hindi Kami nagsugo sa iyo, O Sugo, kundi bilang tagapagbalita ng nakalulugod hinggil sa Paraiso sa mga alagad ng pangingilag sa pagkakasala at bilang tagapagpangamba sa Impiyerno sa mga alagad ng kawalang-pananampalataya at pagsuway.
Và TA (Allah) đã ban Qur'an xuống cho Muhammad là sự thật và Qur'an đó không hề có sự bóp méo và chỉnh sửa. Và TA chỉ phái Ngươi - hỡi Thiên Sứ Muhammad - đến để làm công việc báo tin mừng về Thiên Đàng cho những người ngoan đạo và cảnh báo về sự trừng phạt nơi Hỏa Ngục đến những kẻ vô đức tin và tội lỗi.
The Revelation of the Qur'an in Stages
Allah tells us that His Book, the Glorious Qur'an, has been sent with truth, i.e., it contains the truth, as Allah says:
لَّـكِنِ اللَّهُ يَشْهَدُ بِمَآ أَنزَلَ إِلَيْكَ أَنزَلَهُ بِعِلْمِهِ وَالْمَلَـئِكَةُ يَشْهَدُونَ
(But Allah bears witness to that which He has sent down unto you; He has sent it down with His knowledge, and the angels bear witness) 4:166 meaning, it contains the knowledge which Allah wanted to teach to you, with His rulings, commands and prohibitions.
وَبِالْحَقِّ نَزَلَ
(and with truth it has descended.) means, "It has been sent down to you, O Muhammad, preserved and protected, not contaminated or mixed with anything else, with nothing added or taken away. It has come to you with the truth, brought down by one mighty in power, trustworthy and strong, one who is obeyed by the higher group (angels).'
وَمَآ أَرْسَلْنَاكَ
(And We have sent you) O Muhammad
إِلاَّ مُبَشِّرًا وَنَذِيرًا
(as nothing but a bearer of glad tidings and a warner). a bearer of glad tidings for the believers who obey you and a warner to the disbelievers who disobey you.
وَقُرْءانًا فَرَقْنَاهُ
(And (it is) a Qur'an which We have divided), The word translated here as "We have divided" may be read in two ways. If it is read as "Faraqnahu", with no Shaddah, the meaning is: `We have made it depart from Al-Lawh Al-Mahfuz to Bayt Al-`Izzah in the lowest heaven, then it was revealed in stages to the Messenger of Allah ﷺ, according to events, over a period of twenty-three years.' This was narrated by `Ikrimah from Ibn `Abbas. It was also narrated that Ibn `Abbas read it as "Farraqnahu", with a Shaddah, meaning, `We revealed it Ayah by Ayah , and have explained it and made it clear.' Hence Allah says:
لِتَقْرَأَهُ عَلَى النَّاسِ
(in order that you might recite it to men), meaning, convey it to the people and recite it to them,
عَلَى مُكْثٍ
(at intervals.) meaning slowly.
وَنَزَّلْنَـهُ تَنْزِيلاً
(And We have revealed it by stages.) means, little by little.
Con verità, abbiamo rivelato questo Coranoهذا القرآن a Muħammed محمّد (pace e benedizione di Allāh su di lui ﷺ), e con verità gli è stato rivelato senza alterazioni o distorsioni, e ti abbiamo inviato – o Messaggero – come annunciatore, alla gente devota, della buona notizia del Paradisoالجنّة, e per incutere timore alla gente miscredente e disobbediente della punizione del Fuoco.النّار
Nagpababa Kami nito bilang Qur’ān na dinetalye Namin at nilinaw Namin sa pag-asang bigkasin mo ito sa mga tao ayon sa pagdadahan-dahan at sa paghihinay-hinay sa pagbigkas dahil ito ay higit na nagbubunsod sa pag-intindi at pagbubulay-bulay. Nagbaba Kami nito nang paunti-unti at baha-bahagi ayon sa mga pangyayari at mga kalagayan.
TA (Allah) đã ban Kinh Qur'an xuống và phân Nó ra thành từng phần hy vọng Ngươi (Muhammad) đọc Nó cho nhân loại một cách từ tốn và ngân nga; và Qur'an được yêu cầu phải hiểu và suy ngẫm về Nó. Và TA đã ban Kinh Qur'an xuống theo từng sự kiện và hoàn cảnh xảy ra của sự việc qua các thời đoạn khác nhau.
E abbiamo rivelato il Corano, e lo abbiamo chiarito minuziosamente, così che tu possa recitarlo alla gente in maniera pacata, affinché sia più facile comprenderlo e riflettervi; e lo abbiamo rivelato poco alla volta, separatamente, in base agli eventi e alle situazioni.
106- Biz onu kısım kısım indirdiğimiz bir Kur’an kıldık ki insanlara ara ara okuyasın ve biz onu (ihtiyaç hasıl oldukça) peyderpey indirdik.
107- De ki:“Ona ister iman edin, ister iman etmeyin. Şüphesiz o, bundan önce kendilerine ilim verilmiş olanlara okununca onlar, çenelerinin üzerine secdeye kapanırlar.”
108- Ve derler ki:“Rabbimizi tenzih ederiz. Rabbimizin vaadi mutlaka gerçekleşecektir.”
109- Ağlayarak çeneleri üstü (secdeye) kapanırlar ve bu (Kur'ân), onların huşusunu artırır.
106. Yani biz, bu Kur’an’ı, doğru yolu sapıklıktan, hakkı batıldan ayırdedici olmak üzere parça parça indirdik. “ki insanlara ara ara okuyasın” onlar da üzerinde gereği gibi düşünüp anlamları üzerinde tefekkür ederek, ondan gerekli ilimleri çıkartsınlar. “Biz onu (ihtiyaç hasıl oldukça) azar azar” yirmi üç yıllık süre zarfında kısımlara ayrılmış bir halde, azar azar “indirdik.” “Onlar sana bir örnek getirdikleri her seferinde muhakkak ki sana hakkı ve daha güzel bir açıklamayı getirmişizdir.”(el-Furkan, 25/33)
107. Kur’an hakkında şüphe ve tereddüdün hiçbir şekilde söz konusu olmayacağı, onun yegane gerçek olduğu açıkça ortaya çıktığına göre bu Kur’an’ı yalanlayarak ondan yüz çeviren kimselere “de ki: Ona ister iman edin, ister iman etmeyin.” Allah’ın size bir ihtiyacı yoktur ve siz, O’na hiçbir şekilde zarar veremezsiniz. İman etmeyişinizin zararı sizedir. Çünkü Yüce Allah’ın sizden başka kulları da vardır. Onlar Allah’ın, kendilerine faydalı bilgiyi ihsan ettiği kimselerdir ki o Kur'ân onlara:“okununca çenelerinin üzerine secdeye kapanırlar.” Bu Kitaptan alabildiğine etkilenir ve önünde itaatle boyun eğerler.
108. “Ve derler ki: Rabbimizi” müşriklerin O’na nispet etmiş olduğu ve celâline yakışmayan şeylerden “tenzih ederiz. Rabbimizin” öldükten sonra diriliş ve amellerin karşılıklarının verileceğine dair “vaadi mutlaka gerçekleşecektir.” onda şaşma olmaz, şüphe de yoktur.
109. “Ve ağlayarak çeneleri üstü” yüzleri üzere “(secdeye) kapanırlar ve bu” yani Kur’an “onların huşusunu artırır.” Abdullah b. Selâm vb. gibi Yüce Allah’ın Peygamber sallallahu aleyhi ve sellem döneminde ve ondan sonra kendilerine lütufta bulunup da İslâm’a girmiş olan kitap ehlinin mü’minleri bunlara örnektir.
The Quran is a declaration of pristine truth. But this pristine truth is what is least acceptable to man. For this reason God did not burden the preacher of truth with the responsibility of forcing people to believe in him. All that is desired of him is that he should communicate the truth to the addressee to the fullest possible extent. The Quran makes full allowances for the weaknesses of the addressees. Hence the Quran has been revealed at intervals, so that those who are serious about it, may have time to fully understand it; slowly and steadily it may become a part and parcel of their thoughts and actions.
"Dan al-Qur`an itu telah Kami turunkan dengan berangsur-angsur agar kamu membacakannya perlahan-lahan kepada manu-sia, dan Kami menurunkannya bagian demi bagian. Katakanlah, 'Berimanlah kamu kepadanya atau tidak usah beriman (sama saja bagi Allah).' Sesungguhnya orang-orang yang diberi pengetahuan sebelumnya apabila al-Qur`an dibacakan kepada mereka, niscaya mereka menyungkur atas muka mereka sambil bersujud. Dan mereka berkata, 'Mahasuci Rabb kami, Sesungguhnya janji Rabb kami pasti dipenuhi. Dan mereka menyungkur atas muka mereka sambil menangis, dan ia menambah kekhusyu'an mereka'." (Al-Isra`: 106-109).
(106) Maksudnya, Kami menurunkan al-Qur`an ini secara berangsur-angsur untuk membedakan antara petunjuk dan kese-satan yang haq dan yang batil, ﴾ لِتَقۡرَأَهُۥ عَلَى ٱلنَّاسِ عَلَىٰ مُكۡثٖ ﴿ "agar kamu mem-bacakannya perlahan-lahan kepada manusia," maksudnya, dengan pelan-pelan supaya mereka merenunginya, menghayati makna-makna-nya dan mengambil ilmu darinya ﴾ وَنَزَّلۡنَٰهُ تَنزِيلٗا ﴿ "dan Kami menurunkan-nya bagian demi bagian," maksudnya sedikit demi sedikit selama 23 tahun.
﴾ وَلَا يَأۡتُونَكَ بِمَثَلٍ إِلَّا جِئۡنَٰكَ بِٱلۡحَقِّ وَأَحۡسَنَ تَفۡسِيرًا 33 ﴿
"Tidaklah orang-orang kafir itu datang kepadamu (membawa) se-suatu yang ganjil, melainkan Kami datangkan kepadamu suatu yang benar dan yang paling baik penjelasannya." (Al-Furqan: 33).
(107) ِِِApabila telah jelas bahwa al-Qur`an adalah kebenaran yang di dalamnya tidak ada keraguan dari sisi manapun, maka ﴾ قُلۡ ﴿ "katakanlah," kepada orang-orang yang mendustakan dan ber-paling darinya, ﴾ ءَامِنُواْ بِهِۦٓ أَوۡ لَا تُؤۡمِنُوٓاْۚ ﴿ "Berimanlah kamu kepadanya atau tidak usah beriman (sama saja bagi Allah)." Allah tidak membutuhkan kalian, dan kalian tidak akan bisa mencelakakan Allah. Bahkan dampak buruknya mengarah kepada kalian. Sesungguhnya Allah masih mempunyai hamba-hamba selainmu. Mereka itu adalah orang-orang yang mana Allah memberikan ilmu yang bermanfaat kepa-da mereka ﴾ إِذَا يُتۡلَىٰ عَلَيۡهِمۡ يَخِرُّونَۤ لِلۡأَذۡقَانِۤ سُجَّدٗاۤ ﴿ "apabila al-Qur`an dibacakan ke-pada mereka, niscaya mereka menyungkur atas muka mereka sambil ber-sujud," maksudnya mereka sangat terpengaruh dan tunduk kepada-nya.
(108) ﴾ وَيَقُولُونَ سُبۡحَٰنَ رَبِّنَآ ﴿ "Dan mereka berkata, 'Mahasuci Rabb kami'," dari sesuatu yang dilekatkan oleh kaum musyrikin, yang tidak sesuai dengan keagunganNya. ﴾ إِن كَانَ وَعۡدُ رَبِّنَا ﴿ "Sesungguhnya janji Rabb kami," berupa Hari Kebangkitan dan Pembalasan amalan ﴾ لَمَفۡعُولٗا ﴿ "pasti dipenuhi." Tidak mungkin diingkari, dan tidak ada keraguan sama sekali.
(109) ﴾ وَيَخِرُّونَ لِلۡأَذۡقَانِ ﴿ "Dan mereka menyungkur atas muka mereka," yaitu di atas wajah-wajah mereka ﴾ يَبۡكُونَ وَيَزِيدُهُمۡ ﴿ "sambil menangis dan ia menambah mereka," maksudnya al-Qur`an menambah ﴾ خُشُوعٗا۩ ﴿ "kekhusyu'an." Mereka itu sebagaimana orang-orang yang Allah beri nikmat bagi mereka dari kalangan ahlu kitab yang beriman seperti Abdullah bin Salam dan lainnya yang memeluk Islam di masa Nabi (masih hidup) dan setelahnya.
Biz onu, bölümler halinde, kısım kısım acele etmeden, insanlara yavaş bir şekilde okuyasın diye indirdik. Çünkü bu şekilde indirilmesi, anlaşılması ve iyi düşünülmesi için daha uygundur. Onu olayların ve durumların oluşuna göre ayrı ayrı parça parça indirdik.
Revelé el Corán en partes, para que se lo recites a la gente de forma gradual y con delicadeza, ya que así es más efectivo para la comprensión y reflexión. Lo revelé en partes según lo ameritaban las situaciones y los incidentes.
Kur’an je razdijeljen u dijelove, podrobno objašnjen da ga ljudi uče polahko, bez žurbe, kako bi bolje o njemu promišljali i bolje ga razumjeli. Objavljen je postepeno u skladu sa različitim situacijama.
And I sent it as a Qur’ān which I have separated and explained, in the hope that you read it to people slowly and carefully, as this is more effective for understanding and reflecting. And I revealed it in separate portions according to incidents and conditions.
Al-Qur`ān itu Kami turunkan dengan keterangan yang jelas, dengan harapan agar engkau membacakannya kepada manusia secara perlahan-lahan dan tidak tergesa-gesa karena hal itu lebih mudah untuk dipahami dan ditadaburi. Kami juga menurunkannya secara berangsur-angsur dan berpisah-pisah sesuai dengan peristiwa dan kondisi tertentu.
Nous avons fait en sorte que ce Coran soit révélé en plusieurs parties et Nous l’avons rendu clair afin que tu le récites lentement et de manière intelligible aux gens puisque grâce à cette manière de réciter, ils seront plus susceptibles de le comprendre et de le méditer. De plus, sa révélation en parties successives a suivi le cours des évènements et des situations.
-Ey Resul!- De ki: Siz ona ister inanın, ister inanmayın; sizin iman etmeniz ona hiçbir şey katmaz. Küfür/inkâr etmeniz de ondan hiçbir şeyi eksiltmez. Şüphesiz, Kur'an'dan önce indirilen semavi kitapları okuyanlar vahyin ve peygamberliğin ne olduğunu bilenler, kendilerine, Kur'an okunduğu zaman Allah'a şükretmek için derhal yüzüstü secdeye kapanırlardı.
Mensajero, diles: “Ya sea que crean en el Corán, su creencia en él no le aumentará nada; o no crean en el Corán, su incredulidad en él no lo disminuirá en nada”. Mientras que aquellos que leyeron los libros divinos anteriores, y que entendieron la revelación y la profecía cuando se les recita el Corán se prosternan ante Al-lah por gratitud.
Poslaniče, kaži nevjernicima: “Vjerovali vi ili ne vjerovali u Allahovu knjigu, vaše vjerovanje u nju neće joj povećati vrijednost, savršenstvo i potpunost – ona je ionako savršena i potpuna. S druge strane, vaše poricanje Kur’ana ne znači nikakvu manjkavost, propust i nedostatak sāmog Kur’ana, jer je on čist od svega toga. Kad se Kur’an uči pred pobožnim učenjacima koji poznaju prijašnje nebeske knjige, budu ganuti, strahuju od Gospodara i padaju Mu na sedždu, slaveći Ga i veličajući.”
Say, O Messenger: Believe in it, for your belief will not increase it in any way, or do not believe in it, for your disbelief will not decrease it in any way. Surely, those who read the previous divine books and who understood the revelation and prophecy when the Qur’ān is recited to them fall on their faces, prostrating to Allah out of gratitude.
Ô Messager, dis: Croire en ce Coran ne lui ajoute rien et y mécroire ne lui retire rien non plus. Ceux qui ont récité les précédents livres révélés, reconnaissent la Révélation et la Prophétie lorsqu’elles se manifestent à eux. Ils s'empressent alors de se jeter face contre terre et de se prosterner à Allah en signe de gratitude lorsqu’on leur récite le Coran.
Katakanlah -wahai Rasul-, "Berimanlah kalian kepadanya karena keimanan kalian tersebut tidaklah memberinya satu kelebihan apa pun, atau janganlah kalian beriman kepadanya karena kekafiran kalian tersebut tidaklah memberinya suatu kekurangan apa pun." Sesungguhnya orang-orang yang membaca kitab-kitab samawi terdahulu dan mengetahui adanya wahyu dan kenabian, apabila Al-Qur`ān dibacakan kepada mereka maka mereka segera menyungkurkan wajah untuk bersujud kepada Allah sebagai tanda syukur kepada-Nya.
Hỡi Thiên Sứ Muhammad, Ngươi hãy nói: dù các ngươi tin Nó thì niềm tin của các ngươi cũng không tăng được gì và dù các ngươi không tin Nó thì sự vô đức tin của các ngươi cũng không giảm được gì. Quả thật, những ai đã đọc các Thiên Kinh được ban xuống trước đây sẽ nhận biết được lời mặc khải và sứ mạng Nabi khi họ nghe được Qur'an và họ sẽ quỳ mọp xuống đất mà phủ phục tạ ơn Allah.
Di', o Messaggero: "Se credete in Lui, la vostra fede non Gli porterà alcun beneficio; e se non credete in lui, non Gli starete facendo mancare nulla con la vostra miscredenza. In verità, coloro che lessero i Libri Divini, in precedenza, e conobbero la Rivelazioni e la Profezia, se viene recitato loro il Corano, cadono prosternati sui loro volti, ringraziando Allāh".
Those Who were given Knowledge before truly admit the Qur'an
Allah says to His Prophet Muhammad ﷺ:
قُلْ
(Say) O Muhammad to these disbelievers concerning what you have brought to them of this Glorious Qur'an:
ءَامِنُواْ بِهِ أَوْ لاَ تُؤْمِنُواْ
("Believe in it (the Qur'an) or do not believe (in it).) meaning, it is all the same whether you believe in it or not, for it is true in and of itself. It was revealed by Allah, Who mentioned it previously in the Books that He revealed to other Messengers. Hence He says:
إِنَّ الَّذِينَ أُوتُواْ الْعِلْمَ مِن قَبْلِهِ
(Verily, those who were given knowledge before it,) meaning righteous people among the People of the Book, who adhered to their Books and appreciated them without distorting them.
إِذَا يُتْلَى عَلَيْهِمْ
(when it is recited to them,) means, when this Qur'an is recited to them,
يَخِرُّونَ لِلاٌّذْقَانِ سُجَّدًا
(fall down on their chins (faces) in humble prostration. ) means, to Allah, in gratitude for the blessing He has bestowed on them by considering them fit to live until they met this Messenger to whom this Book was revealed. Hence they say:
سُبْحَانَ رَبِّنَآ
(Glory be to our Lord!), meaning, they extol and glorify their Lord for His perfect power and for not delaying the fulfillment of the promise which He made through His earlier Prophets, that He would send Muhammad ﷺ. Hence they said:
سُبْحَانَ رَبِّنَآ إِن كَانَ وَعْدُ رَبِّنَا لَمَفْعُولاً
(Glory be to our Lord! Truly, the promise of our Lord must be fulfilled.)
وَيَخِرُّونَ لِلاٌّذْقَانِ يَبْكُونَ
(And they fall down on their chins (faces) weeping) means, in submission to Allah, may He be glorified, and in expression of their belief and faith in His Book and His Messenger .
وَيَزِيدُهُمْ خُشُوعًا
(and it increases their humility.) means, it increases them in faith and submission. As Allah says:
وَالَّذِينَ اهْتَدَوْاْ زَادَهُمْ هُدًى وَءَاتَـهُمْ تَقُوَاهُمْ
(While as for those who accept guidance, He increases their guidance and bestows on them their Taqwa. ) (47:17).
وَيَخِرُّونَ
(And they fall down) is a description rather than an action (i.e., this is a further description of their humility as referred to in Ayah 107; it does not imply that they prostrate twice).
Sabihin mo, O Sugo: "Sumampalataya kayo sa [Qur’ān na] ito ngunit hindi nakadaragdag dito ang pananampalataya ninyo ng anuman o huwag kayong sumampalataya rito ngunit hindi nakababawas dito ang kawalang-pananampalataya ninyo ng anuman." Tunay na ang mga bumasa ng mga naunang kasulatang makalangit at nakakilala sa pagsiwalat at pagkapropeta, kapag binibigkas sa kanila ang Qur'ān, ay nakasubsob sila sa mga mukha nila habang mga nakapatirapa kay Allāh bilang pasasalamat.
Nagsasabi sila sa pagkapatirapa nila: "Nagpakawalang-kaugnayan ang Panginoon namin sa pagsira sa pangako sapagkat ang ipinangako Niya na pagpapadala kay Muḥammad – ang basbas at ang pagbati ng kapayapaan ay sumakanya – ay nangyayari. Tunay na ang pagpangako ng Panginoon namin niyon at ng iba pa roon ay talagang nagaganap nang walang pasubali."
Và họ sẽ nói khi đang quỳ lạy: Vinh quang và trong sạch thay Thượng Đế của bầy tôi khi Ngài không thất hứa, Ngài đã hứa sẽ cử phái Muhammad đến và điều đó đã được thể hiện. Quả thật, Thượng Đế của bầy tôi một khi đã hứa một điều gì đó thì chắc chắn nó sẽ xảy ra đúng như vậy.
Dicono, durante la loro prostrazione: "Lungi il nostro Dio dal mancare alle promesse! La promessa della missione di Muħammed pace e benedizioni di Allāh su di luiﷺ dovrà avvenire: in verità, la promessa del nostro Dio, in questo e in altri casi, si avvererà comunque".
Dalam sujud itu mereka berkata, "Sungguh, Mahasuci Tuhan kami dari sifat menyelisihi janji. Apa yang Dia janjikan berupa diutusnya Muhammad -ṣallallāhu 'alaihi wa sallam- telah terjadi karena sesungguhnya janji Tuhan kami dengan hal itu atau hal lainnya pasti akan terjadi."
Onlar secde halinde şöyle derler: Rabbimiz vaadinden dönmekten münezzehtir. Muhammed -sallallahu aleyhi ve sellem-'i peygamber olarak göndermeyi vadetmesi gerçekleşecektir. Rabbimizin bu konuda ve diğer konularda verdiği sözü şüphesiz gerçekleşir.
And they say in their prostration: Our Lord will never break His promise. The promise He made of sending Muhammad (peace be upon him) is going to happen. Surely, our Lord’s promise of this and other matters will definitely occur.
Y dicen prosternados: “Nuestro Señor nunca romperá Su promesa. Aquella que hizo acerca de enviar a un profeta se ha cumplido. Las promesas de Al-lah siempre se cumplen”.
Pendant qu’ils sont prosternés, ils disent: Nous excluons que notre Seigneur manque à Sa promesse. L’envoi de Muħammad qu’Il nous a promis a bien eu lieu et cette promesse comme toutes Ses autres promesses se réalisent indéniablement.
Oni pritom govore: "Allah je uzvišen iznad toga da prekrši obećanje. Obećao je da će poslati Muhammeda, sallallahu 'alejhi ve sellem, i to se moralo ispuniti kao i svako drugo Njegovo obećanje."
Divine words require humility from man, for God does not come Himself to the present world to convey His message to man. He selects a human being for this purpose. Now those who are filled with ego and arrogance think that surrendering to the truth is tantamount to surrendering to a human being. That is why they refuse to accept it. On the contrary, those who are free of arrogance can see God in the words falling from the lips of His messenger. So through these words they come in contact with God. They discover their humility vis-à-vis God’s greatness. This experience moves their hearts. They fall prostrate before Him with tears in their eyes. The leaders of the Quraysh are examples of the former, while the People of the Book who believed in the Prophet in the first phase, are examples of the latter. The virtuous people mentioned in this verse are the People of the Book. They had learnt from their ancient divine scriptures that a final prophet was going to come, and that those who believed in him and supported him, would be held deserving of special divine succour. Therefore, they had been eagerly waiting for the advent of the final prophet. That is why they took no time in recognizing the Prophet Muhammad. They were so greatly moved by the words of the Quran that, while reciting it, they would fall down in prostration before God with tears in their eyes. However, this is not a matter of just one group. The same applies to all human beings. God has already vested in the soul of every human being born on this earth the ability to recognize the truth. It is as if every individual is already waiting for the call of truth. Now those who live in a state of awareness can undergo the same experience as that of the People of the Book mentioned here. Consciousness at the level of nature will enable them to recognize the truth and rush towards it wholeheartedly.
I oni padaju licem na tlo pred Allahom i plaču iz bogobojaznosti, jer im slušanje i promišljanje Kur'ana samo povećava pokornost i skrušenost prema Njemu.
Allah korkusundan ağlayarak yüzüstü yere kapanıp Allah için secde ederler. Kurân'ı dinlemeleri ve onun ayetlerinin manalarını düşünmeleri Onların Yüce Allah için boyun eğmelerini ve O'ndan haşyet duymalarını artırır.
And they fall on their faces, prostrating to Allah and crying out of His fear. And listening to the Qur’ān and contemplating its meanings increases them in submission to Allah and fearing Him.
Ils se jettent sur leurs visages et se prosternent devant Allah en pleurant d’humilité à Son égard. L’écoute et la méditation du Coran les rend encore plus soumis à Allah et humbles à Son égard.
Prosternan sus rostros ante Al-lah, con sus ojos llenos de lágrimas por temor a Él. Escuchar el Corán y contemplar sus significados los hace más sumisos y temerosos a Al-lah.
Kemudian mereka menyungkurkan wajah untuk bersujud kepada Allah sembari menangis dalam keadaan khusyuk, dan pendengaran bacaan Al-Qur`ān serta pemahaman mereka terhadap makna kandungannya semakin membuat mereka tunduk dan takut kepada Allah.
Họ quỳ mọp xuống đất phủ phục Allah trong tiếng khóc; và việc nghe Qur'an và suy ngẫm ý nghĩa của Nó làm cho họ càng trở nên hạ mình và kính sợ Allah hơn nữa.
About the last sentence: يَبْكُونَ وَيَزِيدُهُمْ خُشُوعًا (And they fall down on their faces weeping and it increases them in the humbleness of heart -109), it appears in Tafsir Mazhari that being in tears while reciting the Qur’ an stands as a highly recommended and reward worthy act (mustahabb). Sayyidna Abu Hurairah ؓ narrates that the Holy Prophet ﷺ said, 'a person who wept in fear of Allah shall not go to Hell until milk is returned to the udder after having been milked. (It means, as it is not possible to put milk once milked back into the udder, very similarly, it is also not possible that a person who weeps in fear of Allah were to go to Hell). And says another report, 'Allah Ta’ ala has forbidden the fire of Hell on two eyes - the eye that weeps in fear of Allah, and the eye that stays awake at nights guarding the Islamic frontiers. (Baihaqi, and Hakim) And Sayyidna Nadr ibn Sa'd ؓ reports that the Holy Prophet ﷺ said, 'a people, among whom there is someone who weeps in fear of Allah, will be delivered from the fire of Hell because of him.' (Ruh al- Ma’ ani from Tirmidhi)
The reason for the big trouble Muslims are in today is no other but that there are very few left among them who would weep fearing Allah. After reporting the Ahadith showing the merits of weeping in fear of Allah at this point, the author of Ruh al-Ma’ ani says: وینبغی ان یکون ذٰلَک حال العلماء (And that is the state the ` Ulama' should be in) - because, Ibn Jarir, Ibn al-Mundhir and others have quoted the following saying of ` Abd al-Ala Taimi:
'A person who has received the kind of knowledge that does not make him cry [ because of having realized the reality of things ] should be enough to make you understand that he has not been given the knowledge that brings benefits.'
Naglalapag sila ng mga mukha nila habang mga nakapatirapa kay Allāh habang umiiyak dahil sa takot sa Kanya at nakadaragdag sa kanila ang pagkarinig sa Qur'ān at ang pagbubulay-bulay sa mga kahulugan nito ng isang pagpapasailalim kay Allāh at isang pagkatakot sa Kanya.
E cadono prostrati sui loro volti dinanzi ad Allāh, piangendo timorati, e ciò aumenta il loro ascolto del Corano e la riflessione sui suoi significati, la loro sottomissione ad Allāh e il loro timore nei Suoi confronti.
Hỡi Thiên Sứ Muhammad, Ngươi hãy nói với những ai phản đối cho việc Ngươi cầu nguyện với lời "Ôi Allah, Ôi Đấng Al-Rrahman (Rất Mực Độ Lượng)!": Allah và Al-Rrahman là hai đại danh của Thượng Đế, các ngươi hãy cầu nguyện Ngài với hai đại danh đó hoặc những đại danh khác của Ngài bởi vì Ngài những tên gọi tốt đẹp và hoàn hảo nhất. Và khi Ngươi - Muhammad - đọc Qur'an trong lễ nguyện Salah thì Ngươi chớ đọc quá lớn để những kẻ thờ đa thần nghe và Ngươi cũng chớ đọc quá nhỏ kẻo những người có đức tin không nghe được, Ngươi hãy đọc ở mức trung bình giữa sự việc đó.
Commentary
These are the last verses of Surah Bani Isra'il (Al-'Isra' ). The Surah began with a declaration of the purity and oneness of Allah Ta’ ala, and this is how it is being concluded. The revelation of these verses was based on some events. The first one came to pass on a certain day when the Holy Prophet ﷺ ، during his supplication, said 'Ya Allah' and 'Ya Rahman.' The Mushriks thought that he was calling two Gods. They said, 'he forbids us to call anyone else other than the One while he himself calls two deities.' The answer to this comment was given in the first part of the verse by saying that the most exalted Allah does not have a mere two names. He has many more names and all of them are the best of names. Call Him by any of these and it means the One and Only Allah. So, it was made clear that their apprehensions on that count were wrong.
As for the second incident, when the Holy Prophet ﷺ would recite the Qur'an loudly during Salah, the Mushriks made fun of him and passed audacious remarks berating the Qur’ an, archangel Jibra'il, even Allah Ta` ala. In response to that, the last part of this very verse was revealed where he has been advised to take to a middle course between the loud and the low, as the average voice took care of the functional necessity. And as for the opportunity the Mushriks had to cause pain to them over the loud pitch of the voice, they would be relieved of that too.
The third problem was that the Jews and Christians proposed children for Allah Ta` ala and the pagan Arabs said that idols were partners of Allah. The Sabians and the Magians used to hold that not being particularly close to Allah amounted to a personal loss of worth and honor. In answer to these three religious groups, the last verse was revealed where their three notions have been refuted.
It will be noted that, in this world, the one from whom strength and support is received is sometimes younger than one, like children, and sometimes an equal, like a partner, and sometimes older than one, like a supporter and helper. Here, in this verse, Allah Ta’ ala has refuted all three in the same order.
Ruling
The etiquette of recitation in Salah as given in verse no is that it should not be in a voice raised very high, nor should it be in a voice so lowered that those standing behind in the congregation cannot hear it. This injunction, as obvious, is particular with prayers wherein the recitation is voiced. As for the prayers of Zuhr and ` Asr, the recitation therein is totally unvoiced as proved from uninterrupted Sunnah.
In prayers with voiced recitation, included there are the Fard of Maghrib, ` Isha' and Fajr, as well as the prayer of Tahajjud - as in a Hadith which says: Once the Holy Prophet ﷺ passed by Sayyidna Abu Bakr and Sayyidna ` Umar ؓ at the time of Tahajjud. Sayyidna Abu Bakr was reciting in a lowered voice while Sayyidna ` Umar was reciting in a loud voice. The Holy Prophet ﷺ said to Sayyidna Abu Bakr ؓ ، 'why would you recite in such a lowered voice?' Sayyidna Abu Bakr said, 'the One I wanted to talk to in secret, Him I have made to hear, because Allah Ta` ala hears every voice, even the lowest of the low.' The Holy Prophet ﷺ said, 'recite somewhat loudly.' Then he said to Sayyidna ` Umar ؓ ، 'why do you recite in such a loud voice?' Sayyidna ` Umar (رح) said, 'I recite loudly to wake up the drowsy, and shaitan.' He ordered him too, 'you should recite in a voice somewhat lowered.' (Tirmidhi as quoted Mazhari)
Problems and their solutions relating to the loud or lowered rendering of the recitation of the Qur'an in Salah, or on occasions other than it, have been already explained in Surah al-A` raf (see commentary under Verse 55, Volume III). About the last verse beginning with: قُلِ الحَمدُ للہِ (say, 'alhamdulillah: praise belongs to Allah' ), the Hadith says that this is the 'ayah' (verse) of 'izzah' (power and glory). [ The reference is to the efficacy of the verse in seeking the help of Allah to overcome weaknesses and difficulties ]. (Reported by Abmad and at-Tabarani on the authority of Sayyidna Mu۔ adh al-Juhaniyy as in Mazhari) This verse also provides an essential guidance. The drive of the meaning is that it does not matter how much one devotes to the worship of Allah, one is still obligated to take his or her deed to be deficient as compared with His due right and confess to the likely shortfall in performing it. (Mazhari)
Sabihin mo, O Sugo, sa sinumang nagmasama sa iyo ng pagdalangin sa pamamagitan ng pagsabi mo ng o Allāh, O Raḥmān (Napakamaawain): "Ang mga katagang Allāh at Raḥmān (Napakamaawain) ay dalawang pangalang ukol sa Kanya – kaluwalhatian sa Kanya – kaya dumalangin kayo sa Kanya sa pamamagitan ng alinman sa dalawang ito o sa pamamagitan ng pangalang iba pa sa dalawang ito kabilang sa mga pangalan Niya sapagkat taglay Niya – kaluwalhatian sa Kanya – ang mga pangalang pinakamagaganda. Ang dalawang ito ay kabilang sa mga pangalang iyon kaya dumalangin kayo sa pamamagitan ng dalawang ito o iba pa sa mga ito na kabilang sa mga pangalan Niyang pinakamagaganda. Huwag kang magpaingay sa pagbigkas sa dasal mo para marinig ka ng mga tagapagtambal at huwag kang maglihim nito para hindi ka marinig ng mga mananampalataya. Maghanap ka ng isang paraang katamtaman sa pagitan ng dalawang magkasalungatan."
Di', o Messaggero, a chiunque rifiuti la tua invocazione, quando dici: ("O Allāh, o Compassionevole"). Ad Allāh, il Compassionevole, appartengono i due Suoi Attributi, gloria Sua: invocatelo utilizzando uno dei due, o altri Suoi Attributi; a Lui, gloria Sua, spettano i Sublimi Attributi, e questi due fanno parte di essi. Invocatelo utilizzando questi o altri dei Suoi sublimi Attributi. Non recitare ad alta voce, in modo che gli idolatri non ti ascoltino, e non recitare a voce troppo bassa, così che i credenti non possano ascoltarti, e cerca di trovare una via di mezzo tra le due.
Katakanlah -wahai Rasul- kepada orang-orang yang mengingkari ucapanmu tatkala berdoa, "Ya Allah, Ya Raḥmān", "Sungguh Allah dan ar-Raḥmān (Yang Maha Pengasih) merupakan dua nama bagi-Nya. Sebab itu, berdoalah pada-Nya dengan menyebut salah satunya atau dengan nama-nama-Nya yang lain karena Dia memiliki nama-nama yang baik, dan dua nama ini merupakan bagian dari nama-nama yang baik tersebut." Janganlah engkau mengeraskan suaramu dalam bacaan salatmu sehingga orang-orang musyrik mendengar bacaannmu, dan jangan pula merendahkannya sehingga orang-orang beriman tidak mendengar bacaanmu, akan tetapi usahakanlah untuk menempuh jalan tengah di antara keduanya.
Say, O Messenger, to those who criticise you for supplicating by saying, ‘O Allah, O Merciful’: Allah and the Merciful are names of His, so supplicate Him with any of them or other names of His. For Him are all beautiful names, and these two are amongst them, so supplicate Him through these two or other beautiful names of His. And do not recite loudly in your prayer in case the idolaters hear you and do not recite so quietly that the believers cannot hear you, but rather choose a middle path between the two.
-Ey Resul!- Senin (ey Allah, ey Rahman) diyerek dua etmeni inkâr edenlere, şöyle de: Allah ve Rahman bütün noksanlıktan münezzeh olan Allah'ın iki ismidir. Bunlardan istediğinizle veya diğer güzel isimlerinden istediğinizle O'na dua edebilirsiniz. Allah Subhânehu ve Teâlâ'nın en güzel isimleri vardır. Bu iki isim onlardandır. Yüce Allah'a bu iki isim ile ya da diğer en güzel isimleriyle dua edin. Namazda sesini çok yükseltme ki müşrikler seni duymasın. Müminlerin duymayacağı kadar da kısık sesle okuma. Bu ikisinin arasında orta yolu tut.
Poslaniče, nevjernicima koji osporavaju tvoje molbe koje upućuješ riječima: “O Allahu, o Milostivi!”, ti slobodno kaži: “Molite Allaha, ili molite Milostivog – On je jedan jedini Gospodar i posjeduje mnogobrojna lijepa imena kojima Ga možete dozivati!” Ne uči Kur’an previše glasno u namazu, jer će te nevjernici čuti, ali ni previše tiho, jer te klanjači iza tebe neće čuti, već između to dvoje teži sredini.
Ô Messager, dis à ceux qui ont désapprouvé que tu invoques Allah en disant: « yâ `Allâhu, yâ Raħmânu» (Ô Allah, ô Tout-Miséricordieux): `Allâhu ou `Ar-Raħmânu sont deux Noms d’Allah. Invoquez-Le donc en mentionnant l’un des deux, les deux en même temps ou tout autre de Ses Noms puisque les Plus Beaux Noms Lui appartiennent et ceux-là en font partie. Il n’y a donc pas de mal à L’invoquer par ces Noms ou par d’autres de Ses Plus Beaux Noms. Par ailleurs, que ta récitation durant la prière ne soit pas faite à voix trop haute afin que les polythéistes ne t’entendent pas, ni à voix trop basse empêchant les croyants de t’entendre, mais adopte un ton intermédiaire.
"Katakanlah, 'Serulah Allah atau serulah ar-Rahman. Dengan nama yang mana saja kamu seru, maka Dia mempunyai Asmaul Husna (nama-nama yang terbaik), dan janganlah kamu mengeras-kan suaramu dalam shalatmu, dan janganlah pula merendahkan-nya, dan carilah jalan tengah di antara kedua itu.' Dan katakan-lah, 'Segala puji bagi Allah yang tidak mempunyai anak dan tidak mempunyai sekutu dalam kerajaanNya, dan Dia tidak memerlukan penolong disebabkan kehinaan, dan agungkanlah Dia dengan peng-agungan yang sebesar-besarnya'." (Al-Isra`: 110-111).
(110) Allah تعالى berfirman kepada para hambaNya, ﴾ ٱدۡعُواْ ٱللَّهَ أَوِ ٱدۡعُواْ ٱلرَّحۡمَٰنَۖ ﴿ "Serulah Allah atau serulah ar-Rahman," maksudnya nama mana saja yang kamu kehendaki ﴾ أَيّٗا مَّا تَدۡعُواْ فَلَهُ ٱلۡأَسۡمَآءُ ٱلۡحُسۡنَىٰۚ ﴿ "dengan nama yang mana saja kamu seru, Dia mempunyai Asmaul Husna (nama-nama yang terbaik)." Allah tidak mempunyai nama yang tidak baik sehingga Dia (perlu) melarang berdoa dengan nama itu. [Bahkan], nama-nama Allah mana saja yang kamu gunakan untuk menyeru-Nya, niscaya tujuannya akan tercapai. Dan seyogyanya, apabila berdoa, hendaklah disebutkan dalam setiap permintaan dengan permohonan yang sesuai dengan nama-nama itu.
﴾ وَلَا تَجۡهَرۡ بِصَلَاتِكَ ﴿ "Dan janganlah kamu mengeraskan suaramu dalam shalatmu," maksudnya bacaanmu, ﴾ وَلَا تُخَافِتۡ بِهَا ﴿ "dan janganlah pula merendahkannya," masing-masing dua perkara ini mengandung un-sur yang terlarang. Adapun bacaan yang keras, maka apabila orang-orang musyrik yang ingkar itu mendengarnya, tentu mereka akan mencelanya dan mencela orang yang membacanya. Sedangkan bacaan yang pelan, maka orang-orang yang ingin mendengarkan-nya (secara diam-diam) tidak akan bisa merealisasikan maksud-nya. ﴾ وَٱبۡتَغِ بَيۡنَ ذَٰلِكَ ﴿ "Dan carilah di antara kedua itu," yaitu antara menge-raskan bacaan dan memelankannya, ﴾ سَبِيلٗا ﴿ "jalan," yaitu jalan te-ngah di antara keduanya.
(111) ﴾ وَقُلِ ٱلۡحَمۡدُ لِلَّهِ ﴿ "Dan katakanlah, 'Segala puji bagi Allah'," yang mempunyai kesempurnaan, pujian, dan kemurahan dalam segala sisi, yang terlepas dari segala cacat dan kekurangan, ﴾ ٱلَّذِي لَمۡ يَتَّخِذۡ وَلَدٗا وَلَمۡ يَكُن لَّهُۥ شَرِيكٞ فِي ٱلۡمُلۡكِ ﴿ "Dzat yang tidak mempunyai anak dan tidak mempunyai sekutu dalam kerajaanNya," bahkan kerajaan semuanya adalah milik Allah Yang Maha Esa dan Perkasa. Semua makhluk yang berada di atas dan di bawah, semua milik Allah. Tidak ada bagian sedikit pun bagi siapa saja dari kerajaan itu ﴾ وَلَمۡ يَكُن لَّهُۥ وَلِيّٞ مِّنَ ٱلذُّلِّۖ ﴿ "dan Dia tidak memerlukan penolong disebabkan kehinaan," maksudnya tidak mengangkat salah seorang dari makhlukNya sebagai waliNya guna mengagungkan diri dan menolongNya. Sesungguhnya Dia Mahakaya dan Maha Terpuji, tidak membutuhkan seorang pun dari makhlukNya, baik yang di bumi maupun yang di langit. Akan te-tapi, Allah mengambil wali-wali sebagai kebaikan dan rahmat dariNya untuk para hambaNya,
﴾ ٱللَّهُ وَلِيُّ ٱلَّذِينَ ءَامَنُواْ يُخۡرِجُهُم مِّنَ ٱلظُّلُمَٰتِ إِلَى ٱلنُّورِۖ ﴿
"Allah pelindung orang-orang yang beriman; Dia mengeluarkan mereka dari kegelapan (kekafiran) kepada cahaya (iman)." (Al-Baqarah: 257).
﴾ وَكَبِّرۡهُ تَكۡبِيرَۢا ﴿ "Dan agungkanlah Dia dengan pengagungan yang se-besar-besarnya," maksudnya besarkan dan agungkanlah Dia dengan memberitakan sifat-sifatNya yang agung, dan dengan memujiNya, dengan Asma` ul-Husna, dengan memuji perbuatan-perbuatanNya yang suci, dan mengagungkanNya dengan beribadah kepadaNya semata tanpa sekutu dan mengikhlaskan agama ini semuanya ha-nya untuk Allah.
Tuntas sudah tafsir surat al-Isra`. Segala puji, karunia, dan pu-jian yang baik bagi Allah melalui tangan penyusunnya Abdurrahman bin Nashir bin Abdullah as-Sa'di. Semoga Allah mengampuninya dan mengampuni kedua orang tuanya serta kaum Muslimin se-luruhnya. Shalawat dan salam semoga Allah berikan kepada Nabi Muhammad ﷺ.
7 Jumadil Ula 1344 H.
Saya menukilnya dari tulisan penulis dengan pena al-Faqir ila Allah, Sulaiman al-Hamd al-Bassan. Semoga Allah mengampuni-nya dan kedua orang tuanya serta segenap kaum Muslimin. Amin. Semoga shalawat dan salam terlimpahkan kepada Muhammad, keluarga, dan para sahabatnya.
110- De ki:“İster Allah diye dua edin, ister Rahman diye dua edin. Hangisiyle dua ederseniz edin (fark etmez) en güzel isimler O’nundur. Namazında sesini ne yükselt, ne de çok kıs. Bu ikisi arasında bir yol tut.
111- Ve: “Hamd, asla çocuk edinmeyen, hükümranlıkta hiçbir ortağı bulunmayan ve acizlikten dolayı bir yardımcısı da olmayan Allah'a mahsustur.” de ve O’nu tekbir ve tazim et.
110. Allah kullarına hitaben:“De ki: İster Allah diye dua edin, ister Rahman diye dua edin” buyurmaktadır. Yani hangisini isterseniz onunla dua edin, demektir. “Hangisiyle dua ederseniz edin (fark etmez) en güzel isimler O’nundur.” Yani O’nun güzel olmayan bir ismi yoktur ki o isim anılarak kendisine dua edilmesini yasaklasın. Siz hangi ismiyle O’na dua ederseniz, maksat hasıl olur. Bununla birlikte en uygunu, duada istenen şeye münasip ismin zikredilmesidir. “Namazında” yani kıraat esnasında “sesini ne yükselt, ne de çok kıs.” Çünkü bu ikisi de sakıncalı ve yasaktır. Yüksek sesle okumanın yasaklanış sebebi şudur: Kur’an’ı yalanlayan müşrikler onu işittiklerinde ona dil uzatır ve sövüp sayarlardı. Onu getirene de söverlerdi. Kısık sesle okumanın yasaklanmasına gelince Kur’an-ı Kerim’i yavaş sesle okunduğunda dinlemek isteyenler onu dinleyemez. “Bu ikisi arasında bir yol tut!” Yani yüksek sesle ve kısık sesle okuma arasında orta bir yol tut!
111. “Ve: Hamd, asla çocuk edinmeyen, hükümranlıkta hiçbir ortağı bulunmayan” aksine, egemenliğin tümü bir ve kahhâr olarak kendisinindir. Ulvi alem de süfli âlem de bütünüyle Allah’ın hükümranlığı altındadır, O’nun egemenliğindedir. Hiç kimsenin hükümranlık namına sahip olduğu bir şey yoktur; “acizlikten dolayı bir yardımcısı da olmayan” kendisi ile güçlenmek ve kendisine yardımcı olmak için yaratılmışlardan hiçbir kimseyi dost ve yardımcı edinmemiştir. O, hiçbir şeye muhtaç olmayan, her türlü hamde/övgüye layık olandır. Yerde olsun göklerde olsun hiçbir yaratılmışa muhtaç değildir. O, salih kullarını ancak onlara ihsan ve rahmet olmak üzere dost edinir:“Allah iman edenlerin dostudur, onları karanlıklardan nura çıkarır.”(el-Bakara, 2/257)“Allah'a mahsustur” her yönden kemal, senâ ve övgüler, şan ve şeref O’na aittir; bütün yönleriyle her türlü afet ve eksiklikten de münezzehtir. İşte hamde yani övülmeye layık olan O’dur. “de ve O’nu tekbir ve tazim et.” Yani O’nun pek büyük sıfatlarını haber vererek, O’ndan güzel isimleriyle ve övgüyle söz ederek, mukaddes fiilleri dolayısıyıyla O’nu överek, hiçbir kimseyi ortak O’na koşmaksızın, dini bütünüyle yalnız O’na halis kılarak ve de sadece O’na ibadet etmek suretiyle O’nu tazim et, yücelt ve büyük tanı.
sra Sûresi’nin tefsiri burada sona ermektedir. Hamd ve sena Allah'a mahsustur.
To Allah belong the Most Beautiful Names
Allah says:
قُلْ
(Say) O Muhammad, to these idolators who deny that Allah possesses the attribute of mercy and refuse to call Him Ar-Rahman,
ادْعُواْ اللَّهَ أَوِ ادْعُواْ الرَّحْمَـنَ أَيًّا مَّا تَدْعُواْ فَلَهُ الاٌّسْمَآءَ الْحُسْنَى
("Invoke Allah or invoke Ar-Rahman (the Most Gracious), by whatever name you invoke Him (it is the same), for to Him belong the Best Names.) meaning, there is no difference between calling on Him as Allah or calling on Him as Ar-Rahman, because He has the Most Beautiful Names, as He says:
هُوَ اللَّهُ الَّذِى لاَ إِلَـهَ إِلاَّ هُوَ عَالِمُ الْغَيْبِ وَالشَّهَـدَةِ هُوَ الرَّحْمَـنُ الرَّحِيمُ
(He is Allah, beside Whom none has the right to be worshipped but He the All-Knower of the unseen and the seen. He is the Most Gracious, the Most Merciful.) (59:22) Until His saying;
لَهُ الاٌّسْمَآءُ الْحُسْنَى يُسَبِّحُ لَهُ مَا فِى السَّمَـوَتِ وَالاٌّرْضِ
(To Him belong the Best Names. All that is in the heavens and the earth glorify Him.) 59:24 Makhul reported that one of the idolators heard the Prophet saying when he was prostrating: "O Most Gracious, O Most Merciful." The idolator said, he claims to pray to One, but he is praying to two! Then Allah revealed this Ayah. This was also narrated from Ibn `Abbas, and by Ibn Jarir.
The Command to recite neither loudly nor softly
وَلاَ تَجْهَرْ بِصَلاتِكَ
(And offer your Salah neither aloud) Imam Ahmad reported that Ibn `Abbas said: "This Ayah was revealed when the Messenger of Allah ﷺ was preaching underground in Makkah."
وَلاَ تَجْهَرْ بِصَلاتِكَ وَلاَ تُخَافِتْ بِهَا
(And offer your Salah neither aloud nor in a low voice,) Ibn `Abbas said: "When he prayed with his Companions, he would recite Qur'an loudly, and when the idolators heard that, they insulted the Qur'an, and the One Who had revealed it and the one who had brought it. So Allah said to His Prophet :
وَلاَ تَجْهَرْ بِصَلاتِكَ
(And offer your Salah (prayer) neither aloud) means, do not recite it aloud, lest the idolators hear you and insult the Qur'an,
وَلاَ تُخَافِتْ بِهَا
(nor in a low voice,) means, nor recite it so quietly that your companions cannot hear the Qur'an and learn it from you.
وَابْتَغِ بَيْنَ ذَلِكَ سَبِيلاً
(but follow a way between. )" This was also reported in the Two Sahihs. Ad-Dahhak also narrated something similar from Ibn `Abbas, and added: "When he migrated to Al-Madinah, this no longer applied, and he recited as he wished." Muhammad bin Ishaq said that Ibn `Abbas said, "When the Messenger of Allah ﷺ recited Qur'an quietly while he was praying, the (idolators) would disperse and refuse to listen to him; if one of them wanted to hear some of what he was reciting in his prayer, he would try to listen without anyone seeing him, because he was afraid of them. If he realized that anybody knew he was listening, he would go away lest they harm him, so he would stop listening. If the Prophet lowered his voice, those who wanted to listen to his recitation could not hear anything, so Allah revealed,
وَلاَ تَجْهَرْ بِصَلاتِكَ
(And offer your Salah neither aloud) meaning, do not recite aloud, lest those who want to listen disperse for fear of attracting unwelcome attention,
وَلاَ تُخَافِتْ بِهَا
(nor in a low voice,) but do not make your voice so soft that the one who is trying to listen without being seen cannot hear anything at all. Perhaps he will pay attention to some of what he hears and benefit from it.
وَابْتَغِ بَيْنَ ذَلِكَ سَبِيلاً
(but follow a way between. )" This was the view of `Ikrimah, Al-Hasan Al-Basri and Qatadah that this Ayah was revealed concerning recitation in prayer. It was narrated from Ibn Mas`ud: "Do not make it so soft that no one can hear it except yourself."
Declaration of Tawhid
وَقُلِ الْحَمْدُ لِلَّهِ الَّذِى لَمْ يَتَّخِذْ وَلَدًا
(And say: "All the praises and thanks be to Allah, Who has not begotten a son...") because Allah has stated that the Most Beautiful Names belong to Him, and has declared Himself to be above having any faults or defects.
وَقُلِ الْحَمْدُ لِلَّهِ الَّذِى لَمْ يَتَّخِذْ وَلَدًا وَلَم يَكُنْ لَّهُ شَرِيكٌ فِى الْمُلْكِ
(And say: "All the praises and thanks be to Allah, Who has not begotten a son, and Who has no partner in (His) dominion...") indeed, He is Allah, (the) One, the Self-Sufficient Master, Who begets not, nor was He begotten, and there is none co-equal or comparable unto Him.
وَلَمْ يَكُنْ لَّهُ وَلِىٌّ مَّنَ الذُّلِّ
(nor He is low to have a supporter.) means, He is not so humble or weak that He needs to have a helper or supporter or adviser, rather He Alone, with no partner or associate, may He be exalted, is the Creator of all things and is the One Who is running and controlling them by His will, with no partner or associate.
وَلَمْ يَكُنْ لَّهُ وَلِىٌّ مَّنَ الذُّلِّ
(nor He is low to have a supporter).) Mujahid said: He does not form an alliance with anyone, nor does He seek the support or help of anyone.
وَكَبِّرْهُ تَكْبِيرًا
(And magnify Him with all magnificence.) means, glorify and extol Him far above whatever the transgressors and aggressors say. Ibn Jarir recorded that Al-Qurazi used to say about this Ayah,
وَقُلِ الْحَمْدُ لِلَّهِ الَّذِى لَمْ يَتَّخِذْ وَلَدًا
(And say: "All the praises and thanks be to Allah, Who has not begotten a son...") that the Jews and Christians said that Allah has taken a son; the Arabs said, "At Your service, You have no partner except the partner You have, and You possess him and whatever he owns;" and the Sabians and Magians said, "If it were not for the supporters of Allah, He would be weak." Then Allah revealed this Ayah :
وَقُلِ الْحَمْدُ لِلَّهِ الَّذِى لَمْ يَتَّخِذْ وَلَدًا وَلَم يَكُنْ لَّهُ شَرِيكٌ فِى الْمُلْكِ وَلَمْ يَكُنْ لَّهُ وَلِىٌّ مَّنَ الذُّلِّ وَكَبِّرْهُ تَكْبِيرًا
(And say: "All the praises and thanks be to Allah, Who has not begotten a son, and Who has no partner in (His) dominion, nor is He low to have a supporter. And magnify Him with all magnificence.") End of Tafsir Surah Subhan Surat Al-Isra'. And to Allah be the praise and blessings.
Mensajero, diles a quienes te critican por suplicar, “¡Oh, Al-lah!, ¡Oh, Compasivo!”: Al-lah y Compasivo son nombres Suyos, así que supliquen con cualquiera de ellos u otros nombres Suyos. Todos Sus nombres son sublimes, y estos dos están entre ellos, así que invóquenlo mediante estos u otros nombres de Sus bellos nombres. No reciten el Corán en voz alta en caso de que los idólatras lo escuchen, y no lo hagan en silencio de modo que los creyentes no puedan oírlo, sino que elijan un camino intermedio entre ambos”.
Katakanlah pula -wahai Rasul-, "Segala puji bagi Allah yang berhak mendapatkan berbagai pujian, yang tidak memiliki anak dan tidak pula memiliki sekutu, sungguh Dia tidak memiliki sekutu dalam kerajaan-Nya, tidak ditimpa kehinaan dan kerendahan, serta tidak memerlukan bantuan dan pertolongan." Agungkanlah Dia seagung-agungnya dan jangan sekali-sekali menisbahkan pada-Nya anak, sekutu, dan penolong dalam kerajaan-Nya.
Say - O Messenger: All praise is for Allah who deserves all types of praise and who is exalted from having a child or a partner, thus He has no partner in His kingdom. And He is not afflicted by disgrace or weakness, hence He has no need for anyone to help and support Him. So exalt Him abundantly, and do not attribute any child or partner to Him nor any helper or supporter.
Mensajero, di: “Toda la alabanza es para Al-lah, Quien merece todo tipo de alabanza y Quien está por encima de tener un hijo o asociado alguno, y no tiene copartícipes en Su reino. Y Él no se aflige desgracia o debilidad, y no tiene necesidad de que alguien Lo socorra y lo sostenga. Así que exáltenlo en gran manera y no Le atribuyan hijo o compañero, ayudante ni defensor”.
And Sayyidna Anas ؓ has said that a child from the tribe of Bani ` Abd al-Muttalib, when able to say meaningful words, was taught to recite this verse by the Holy Prophet ﷺ . Then he recited the verse:
وَقُلِ الْحَمْدُ لِلَّـهِ الَّذِي لَمْ يَتَّخِذْ وَلَدًا وَلَمْ يَكُن لَّهُ شَرِيكٌ فِي الْمُلْكِ وَلَمْ يَكُن لَّهُ وَلِيٌّ مِّنَ الذُّلِّ وَكَبِّرْهُ تَكْبِيرًا
And say, "Praise belongs to Allah who has neither taken to Him a son, nor is there any partner to Him in His kingdom, nor is anyone [ needed ] to protect Him because of [ any ] weak-ness. And proclaim His greatness, an open proclamation" - 111). (Mazhari)
And Sayyidna Abu Hurairah ؓ has said that once he went out with the Holy Prophet ﷺ ، in a manner that his hand was in Holy Prophet ﷺ 's hands. He passed by a person who was disheveled and worried. He asked, 'what brought you to this condition?' That person said, 'sickness and poverty have done this to me.' He said, 'I am going to tell you a few words. If you recite these, your sickness and poverty will go away. The words were:
وَقُلِ الْحَمْدُ لِلَّـهِ الَّذِي لَمْ يَتَّخِذْ وَلَدًا وَلَمْ يَكُن لَّهُ شَرِيكٌ فِي الْمُلْكِ وَلَمْ يَكُن لَّهُ وَلِيٌّ مِّنَ الذُّلِّ وَكَبِّرْهُ تَكْبِيرًا
I place my trust in the Ever Living who is not to die. Praise be-longs to Allah who has neither taken to Him a son, nor is there any partner to Him in His kingdom, nor is anyone (needed) to protect Him because of (any) weakness. And proclaim His greatness, an open proclamation. (17:111)
After the passage of some time, when he went that way, he found his condition good and showed his pleasure about it. That person told him, 'since the time you taught me these words, I recite them punctually.' (Abu Ya'la and Ibn al-Sunni, as quoted by Mazhari)
The Tafslr of Surah Bani Isra’ i1 ends here
With the help of Allah
After al-` Isha, Jumada I, 1390 Hijrah
Praised be Allah, from the beginning to the end.
A personal postscript by the author
While writing these lines, this humble servant of Allah has completed full seventy five years of his age on 21 Sha` ban, 1390 Hijrah. Year seventy-six opens amidst diseases of different kinds including the natural weakness that sets in at this age. Then there is the mass of things to do and problems to resolve. Who can look forward to the task of writing beyond this point for it would be hoping against hope. But, when it comes to the service of the Qur'an things become different. When some-one does something in the name of the Qur’ an, no matter how insignificant, it becomes for a servant of Allah a matter of good fortune and honour. This thought led me to begin the Tafsir of Surah al-Kahf with the name of Allah. The idea was to take whatever it was possible to do during the years of life left as sufficient and good enough, because the purpose is not to finish the Qur'an, the purpose is to consume one's years and energy into the Qur'an. And Allah is the Over of ability and the helper of the effort made in His way.
(Abridged from the detailed note)
-Ey Resul!- hamt, övgü çeşitlerinin hepsini hak eden ve çocuk edinmekten de münezzeh olan Yüce Allah içindir. O şirkten münezzehtir. Mülkünde hiçbir ortağı yoktur. Kendisine zül ve başkasına itaat etme isabet etmez. Kendisine yardım edene ve güç verecek olana ihtiyacı yoktur. O'nu en büyük yüceltmeyle yücelt. Sakın O'na mülkünde çocuk, ortak, yardım edici ve destekleyici isnat etme.
Ô Messager, dis: Louange à Allah, Celui qui mérite toute sorte de louanges excluant qu’Il ait une progéniture ou un associé. En effet, Il n’a pas d’associé dans Son Royaume. Aucune humiliation ou vexation ne l’atteignent. Dès lors, Il n’a besoin de personne pour le secourir ou le raffermir. Vénère-Le et ne Lui attribue ni progéniture, ni associé dans la Royauté, ni secoureur.
I reci, Vjerovjesniče: “Allahu pripada sva hvala i pohvala, On je savršen, nije Sebi uzeo dijete, jer nije rodio i nije rođen, nema saučesnika ni u čemu,nije u potrebi da Ga neko pomaže. Zato, ne pripisuj Mu dijete i saučesnika u vlasti."
Those who have not found the truth at a deeper level always find themselves embroiled in petty, superficial things. Some hold that God should be called by one name, others by another name. Some hold that the words of devotions should be uttered loudly, others that they be uttered quietly. The Arabs were engaged in such debates and discussions in different ways. God said that all His names were good. He might be called by any of His names. Similarly, acts of devotion are not to be judged by quiet or loud utterances, but rather by the spirit they evince. The spirit of prayer is one of a deep consciousness of God’s greatness. Belief in God should become akin to discovering a perfect and great Being, who is independent of any help from anyone; who has no equal and no partner. When this discovery finds words and comes to the lips of the believer, it is called celebration of God’s greatness (takbir).
Hỡi Thiên Sứ Muhammad, Ngươi hãy nói: Mọi lời ca ngợi và tán dương kính dâng Allah, Đấng đáng được khen ngợi với muôn vàn lời ca tụng và tán dương, Đấng mà Ngài không có con vì Ngài là Đấng Tạo Hóa, Đấng đáng được thờ phượng duy nhất vì Ngài không có đối tác ngang vai trong việc chia sẻ vương quyền, Đấng Quyền Năng độc nhất không cần sự giúp đỡ và ủng hộ của bất cứ ai (vật) ngoài Ngài, Ngài vĩ đại trên mọi sự vĩ đại, Ngài tối cao trên mọi sự tối cao. Bởi thế, hãy tôn vinh sự vĩ đại của Ngài với sự vĩ đại đúng nghĩa của Ngài rằng Ngài không có con và không có đối tác ngang vai và cũng không có kẻ trợ lực.
E di', o Messaggero: "Lode ad Allāh, meritevole di tutte le lodi, Colui che è lungi dall'avere un figlio, e lungi dall'avere altri pari a Lui; Egli non ha soci nel Suo Regno, e né l'umiliazione né la denigrazione Lo affliggono; non ha bisogno di chi lo sostenga o lo rinsaldi; glorificalo e onoralo moltissimo, e non attribuire a Lui né figli né altri pari a Lui nel Suo Regno, né sostenitore che possa aiutarlo.
Sabihin mo, O Sugo: "Ang papuri ay ukol kay Allāh, ang karapat-dapat sa mga uri ng mga papuri, na nagpawalang-kaugnayan sa pagkakaroon ng anak at nagpawalang-kaugnayan sa pagkakaroon ng katambal sapagkat walang katambal sa Kanya sa paghahari Niya at walang dumadapo sa Kanya na kaabahan at pagkahamak, kaya hindi Siya nangangailangan ng mag-aadya sa Kanya at kakatig sa Kanya. Dumakila ka sa Kanya nang maraming pagdakila saka huwag kang mag-ugnay sa kanya ng isang anak ni ng isang katambal sa paghahari ni isang tagapag-adya na tagatulong."
