Las alabanzas por los atributos de perfección y majestad, y por los favores externos e internos, son solo para Al-lah, Quien ha revelado el Corán a Su siervo y Mensajero, y no puso ninguna desviación de la verdad en este Corán.
1- Hamd, kuluna Kitab’ı indiren ve onda hiçbir eğriliğe yer vermeyen Allah'a mahsustur.
2-3- Ki onu dosdoğru kılmış ve kendi katından şiddetli bir azaba karşı uyarmak, salih ameller işleyen mü’minlere de içinde ebediyen kalacakları güzel bir mükâfat olduğunu müjdelemek için (indirmiştir).
4- Bir de:“Allah çocuk edindi” diyenleri uyarmak için…
5- Buna dair ne onların ne de atalarının hiçbir bilgisi yoktur. Ağızlarından çıkan bu söz, ne büyüktür! Onlar sadece yalan söylüyorlar.
6- Bu söze iman etmiyorlar diye neredeyse arkalarından üzülerek kendini helâk edeceksin!
(Mekke’de inmiştir, 110 âyettir)
Rahmân ve Rahîm Allah’ın adı ile.
1-3. “Hamd”, Allah’a, hepsi de kemal derecede olan sıfatlarıyla, dinî ve dünyevî, gizli ve açık nimetleri ile övgülerde bulunmaktır. Mutlak olarak O’nun en üstün nimeti de yüce Kitab’ını kulu ve rasûlü Muhammed sallallahu aleyhi ve sellem’e indirmesidir. Yüce Allah da bu sebeple kendi zatını övmektedir. Bu, kulların da kendilerine peygamberler gönderdiği ve bu peygamberlere kitap indirdiği için O’nu övmeleri gerektiği anlamını içermektedir. Daha sonra Yüce Allah, bu Kitab’ı bütün yönleriyle mükemmel bir kitap olduğunu ihtiva eden iki sıfat ile nitelendirmektedir. Bu iki sıfatan biri, onda hiçbir eğriliğin bulunmamasıdır, diğeri ise bu Kitab’ın hem dosdoğru, hem de doğrultucu olmasıdır. Onda hiçbir eğriliğin olmaması, verdiği haberlerde yalan, emir ve yasaklarda da zulüm ve abes bir şey olmamasını ifade eder. Dosdoğru olması ise sadece en üstün haber ve emirleri vermiş olmasını ifade eder ki verdiği bu üstün haberler de kalpleri marifetle, imanla ve akılla doldurur. Yüce Allah’ın isim, sıfat ve fiillerine dair haberler, önceden geçmiş ve sonradan meydana gelecek gayba dair haberler bunlar arasındadır. Yine bu Kitab’ın emir ve yasakları, nefisleri arındırır, tertemiz eder, geliştirir ve kemale erdirir. Çünkü bu emirler, kemal derecesinde adaleti, alemlerin Rabbi olan Allah’a karşı ihlası ve O’na hiçbir şeyi ortak koşmaksızın ibadet etmeyi içerir. Sözü geçen bu nitelikleri taşıyan bir kitabı indirdiği için Allah’ın kendi zatını övmesi ve onunla kullarına karşı övünmesi elbette ki bu kitaba yakışan bir durumdur.
üce Allah’ın: “kendi katından şiddetli bir azaba karşı uyarmak...” buyruğu şu demektir: Allah bu Kur’an’ı, onunla kendi nezdinde bulunan ilâhi cezaya karşı kulları uyarmak için indirmiştir. Bu azabı “kendi katından” diyerek nitelemesi, bu azabın emrine muhalefet edenlere karşı O’nun bir takdiri ve hükmü olduğundandır. Bu da hem dünyevî cezayı, hem de âhiretteki cezayı kapsar. Yüce Allah’ın kullarını korkutup, kendilerine zarar verecek, kendilerini helak edecek şeylere karşı uyarması da O’nun nimetlerindendir. Nitekim Yüce Allah, bu Kur’an-ı Kerim’de cehennemin niteliklerini söz konusu ettikten sonra şöyle buyurmaktadır:“İşte bununla Allah kullarını korkutuyor. Ey benim kullarım, benden korkun!”(ez-Zumer, 39/16)Yüce Allah’ın emrine muhalefet edenlere karşı ağır cezalar koyup bunları kendilerine açıklamış olması ve bu cezalara ulaştıran sebepleri beyan etmesi, kullarına rahmetinin bir tecellisidir.“Salih ameller işleyen mü’minlere de içinde ebediyen kalacakları güzel bir mükâfat olduğunu müjdelemek için.” Allah, kuluna bu Kitab’ı kendisine, peygamberlerine ve kitaplarına iman eden, bu imanları kemale erip salih amel işlemelerini sağlayan mü’minleri müjdelemek için indirmiştir. Bu salih ameller ise ihlâs ve peygambere uyma özelliklerini bir arada taşıyan her türlü farz ve müstehab amellerdir. “Güzel bir mükâfat” ise Yüce Allah’ın, iman ve salih amele vereceğini belirttiği mükâfattır. Bu mükâfatın en üstün ve değerli olanı ise Allah’ın rızasına nail olmak ve içinde hiçbir gözün görmediği, hiçbir kulağın işitmediği ve hiçbir insanın hatırından geçirmediği nimetlerin bulunduğu cennete girmektir. Buradaki mükâfatın “güzel” olmakla nitelendirilmesi, bu mükâfatta tadını bozacak, hevesini kursakta bırakacak herhangi bir olumsuzluğun bulunmadığına işarettir. Çünkü bunlardan herhangi birisi bulunacak olursa o mükâfat tam anlamıyla güzel olmaz. Bununla birlikte “içinde ebediyen” kalacaklardır. Bu güzel mükâfat, onlardan ayrılmayacak, onlar da ondan ayrı kalmayacaklardır. Aksine her an içinde bulundukları nimetler artıp duracaktır. Müjde vermek, müjdelenen şeyin verilmesini gerektiren amellerin söz konusu edilmesini de gerektirir. O yüzden bu Kur’an, nefislerin hoşuna giden ve ruhları neşelendiren o nimetlere ulaştıran salih amellerin bütününü kapsar.
4-5. “Bir de” bu Kitab’ı yahudi, hristiyan ve müşriklerden “Allah çocuk edindi” diyerek böyle çirkin bir iddiada bulunan kimseleri “uyarmak için” indirmiştir. Onlar, bu sözlerini ne herhangi bir ilme ne de kesin bir kanaate dayanarak söylemiyorlar. Bu konuda ne kendilerinin ne de taklit ettikleri atalarının bir bildiği yoktur. Aksine onlar, ancak zanna ve nefislerinin hevâlarına uymaktadırlar. “Ağızlarından çıkan bu söz ne büyüktür!” Bu söz, oldukça çirkin ve cezası oldukça ağır bir sözdür. Yüce Allah’ın kemaline aykırı, rububiyet ve uluhiyet sıfatlarında başkalarının da O’na ortak olması anlamına gelen ve O’na iftiradan başka bir şey olmayan böylesi bir çocuk edinme iddiasından daha büyük ve çirkin bir şey olabilir mi? “Allah’a iftira edip yalan uydurandan daha zalim kim olabilir!”(el-En’âm, 6/144, el-A’râf, 7/37) Bundan dolayı Yüce Allah burada: “Onlar sadece yalan söylüyorlar.” buyurmaktadır. Yani söyledikleri katıksız bir yalandır, en ufak bir doğruluk payı yoktur. Yüce Allah’ın, bu iddialarını aşama aşama çürütüp bir iddiadan, ondan da çürük olan diğer bir iddiaya nasıl geçtiği üzerinde dikkatle düşünelim. Şöyle ki önce:“Buna dair ne onların ne de atalarının hiçbir bilgisi yoktur” buyurdu. Bilgisizce Allah hakkında söz söylemenin haram, asılsız ve tutarsız olduğunda şüphe yoktur. Daha sonra onların söyledikleri bu sözün son derece çirkin olduğunu haber vererek:“Ağızlarından çıkan bu söz ne büyüktür!” buyurdu. Üçüncü olarak da onun çirkinlik derecesini belirtmekte ve onun doğruya büsbütün aykırı olan bir yalan olduğunu ifade etmektedir.
6. Peygamber sallallahu aleyhi ve sellem, insanların hidâyet bulmasını çokça arzuladığından ve bu uğurda pek büyük gayret harcadığından dolayı dine girenlerin hidâyet bulması dolayısıyla sevinir, buna karşılık yalanlayan ve sapıklığa düşenler için de şefkati ve merhameti dolayısıyla üzülürdü. İşte Yüce Allah, burada Kur’an’a iman etmeyen bu gibi kimselere üzülmemesini buyurmaktadır. Nitekim başka âyet-i kerimelerde de şöyle buyurmaktadır:“İman etmiyorlar diye neredeyse kendini öldüreceksin!”(eş-Şuarâ, 26/3)“O halde onlar için üzülüp kendini bitirme!”(Fâtır, 35/8) Burada da: “neredeyse arkalarından üzülerek kendini helâk edeceksin” buyurmaktadır. Yani onlar için duyduğun keder ve üzüntüden dolayı neredeyse kendini yiyip bitireceksin. Böyle yapma! Çünkü Allah, senin ecrini vermeyi üstlenmiştir. Onlara gelince eğer Allah, onlarda bir hayır olduğunu bilseydi elbette onlara hidâyet verirdi. Fakat cehennemden başka bir yere yaraşmadıklarını bildiğinden onlara yardımını ihsan etmemiş, böylece onlar da hidâyet bulamamışlardır. O halde kendini onlar için gam ve üzüntü ile doldurup meşgul etmenin sana bir faydası yoktur. Bu âyette ve benzerlerinde bir ibret ve ders vardır. Şöyle ki insanları Allah’a davet etmekle görevli olan kimsenin yerine getirmekle yükümlü olduğu iş, tebliğ etmek, hidâyete ulaştıran yolu ortaya koymak, diğer taraftan elinden gelen bütün imkânlarla sapıklığın ve azgınlığın yollarını tıkamaktır. Bununla birlikte bu hususta Yüce Allah’a tevekkül etmelidir. Eğer bu şartlar altında insanlar hidâyet bulacak olurlarsa ne âla! Zira amaç budur. Aksi takdirde davet yapmakla yükümlü olan kişi üzülmemelidir. Çünkü bu, nefsi zayıf düşürür, gücünü kırar, üstelik bunun bir faydası da yoktur. Aksine davetçi yerine getirmekle yükümlü olduğu ve yöneldiği işini yapmaya devam etmelidir. Çünkü bunun dışında kalan şeyler, onun kudretinin sınırları dışındadır. Yüce Allah, bizzat Peygamber sallallahu aleyhi ve sellem’e:“Şüphesiz sen sevdiklerini hidâyete erdiremezsin”(el-Kasas, 28/56) diyorsa, Mûsâ aleyhisselam da:“Rabbim, şüphesiz ki ben ancak kendime ve kardeşime söz geçirebiliyorum.”(el-Maide, 5/25) diyorsa artık başkalarının durumunu var sen hesap et! Yüce Allah bir başka yerde de: “Artık sen öğüt ver, sen ancak bir öğüt vericisin. Üzerlerine musallat olan bir zorba değilsin”(el-Ğâşiye, 88/21-22) buyurmaktadır.
Praise of the attributes of perfection and majesty and for the outer and inner favours is for Allah alone, who revealed the Qur’ān to His servant and Messenger, and did not put any crookedness or diversion from the truth in this Qur’ān.
Ungkapan pujian dengan sifat kesempurnaan dan kemuliaan, serta dengan adanya nikmat lahir dan batin hanya ditujukan kepada Allah semata yang telah menurunkan Al-Qur`ān kepada hamba dan utusan-Nya, Muhammad -ṣallallāhu 'alaihi wa sallam-, dan sama sekali tidak menjadikan Al-Qur`ān ini bengkok dan menyimpang dari kebenaran.
Allahu pripada hvala i zahvala, jer je On apsolutno savršeni i veličanstveni, i On je Taj koji daje sve blagodati, i vidljive i nevidljive. On je Svom Poslaniku, sallallahu alejhi ve sellem, objavio Kur’an, knjigu u kojoj nema otuđivanja od istine ni zanemarivanja pravde.
"Segala puji bagi Allah yang telah menurunkan kepada ham-baNya al-Kitab (al-Qur`an),
dan dia tidak mengadakan kebengkok-an di dalamnya, sebagai bimbingan yang lurus untuk
memperingat-kan akan siksaan yang sangat pedih dari sisi Allah dan membawa berita gembira kepada
orang-orang yang beriman, yang mengerja-kan amal shalih, bahwa mereka akan mendapat pembalasan
yang baik. Mereka kekal di dalamnya untuk selama-lamanya. Dan untuk memperingatkan kepada
orang-orang yang berkata, 'Allah meng-ambil seorang anak.' Mereka sekali-kali tidak mempunyai
penge-tahuan tentang hal itu, begitu pula nenek moyang mereka. Alangkah jeleknya kata-kata yang
keluar dari mulut mereka; mereka tidak mengatakan (sesuatu) kecuali
dusta. Maka (apakah) barangkali kamu akan membunuh dirimu karena
bersedih hati sesudah mereka berpaling, sekiranya mereka tidak beriman kepada keterangan ini
(al-Qur`an)." (Al-Kahfi: 1-6).
Jilid 5 dari kitab Taisir al-Karim ar-Rahman fi Tafsir Kalam al-Mannan, karya Syaikh Abdurrahman
bin Nashir as-Sa'di.
Makkiyah
"Dengan Menyebut Nama Allah Yang Maha Pengasih Lagi Maha Penyayang"
(1) ﴾ ٱلۡحَمۡدُ ﴿, adalah pujian kepada Allah, dengan sifat-sifat-Nya
yang keseluruhannya merupakan sifat-sifat sempurna, nikmat-nikmatNya yang zahir maupun yang
batin, nikmat agama dan du-nia. Secara mutlak, nikmat Allah yang paling agung adalah Allah
menurunkan al-Qur`an kepada hamba dan RasulNya, Muhammad. Maka, Allah memuji DzatNya. Dalam
pujian tersebut, terkandung panduan bagi para hamba agar mereka memujiNya atas pengirim-an
seorang rasul dan diturunkannya al-Qur`an kepada mereka.
Kemudian Allah memberikan predikat pada al-Qur`an dengan dua sifat yang mengandung pengertian
bahwasanya al-Qur`an itu sempurna dari segala sisi, yaitu penafian kebengkokan dari al-Qur-`an,
dan penetapan bahwasanya al-Qur`an adalah permanen lagi lurus.
Penafian unsur kebengkokan dari al-Qur`an menunjukkan bahwa tidak ada kedustaan dalam
berita-beritanya, tidak ada ke-zhaliman dan hal-hal yang sia-sia dalam semua perintah dan
lara-ngannya. Sedangkan penetapan sifat istiqamah (lurus) menuntut bahwa
al-Qur`an tidak memerintahkan dan tidak pula memberita-kan melainkan dengan berita yang paling
agung, yaitu berita-berita yang akan membuat hati penuh dengan pengetahuan, keimanan, dan
pemahaman. Seperti berita-berita tentang nama-nama Allah, sifat-sifat dan
perbuatan-perbuatanNya. Termasuk juga perkara-perkara ghaib yang sudah lewat maupun yang akan
datang. (Mengan-dung makna pula) bahwa perintah-perintah dan
larangan-larangan-nya dapat menyucikan, membersihkan, dan menumbuhkan serta menjadikan jiwa
sempurna, lantaran memuat unsur keadilan yang sempurna, keseimbangan, keikhlasan, dan
peribadahan kepada Allah, Penguasa alam semesta, sendirian, tiada sekutu bagiNya. Maka, patutlah
pada kitab (al-Qur`an) yang berkarakter demikian, bahwa Allah memuji
diriNya lantaran Dia yang menurunkan al-Qur`an dan mengagungkan DzatNya di hadapan para hambaNya
dengan itu.
(2) FirmanNya, ﴾ لِّيُنذِرَ بَأۡسٗا شَدِيدٗا مِّن لَّدُنۡهُ ﴿ "Untuk memperingatkan akan siksaan yang sangat pedih dari sisi Allah," maksudnya, untuk memperingatkan (para hamba) dengan al-Qur`an ini terhadap hukuman yang ada di sisiNya. Maksudnya, ketetapan dan keputus-an Allah bagi orang yang menyelisihi perintahNya. Hukuman ini meliputi hukuman di dunia dan akhirat. Peringatan ini juga merupa-kan salah satu kenikmatanNya, yaitu Allah menakut-nakuti hamba-hambaNya dan memperingatkan mereka dari hal-hal yang mencela-kakan dan membinasakan mereka. Sebagaimana Firman Allah tat-kala Dia menyebutkan sifat neraka dalam al-Qur`an,
﴾ ذَٰلِكَ يُخَوِّفُ ٱللَّهُ بِهِۦ عِبَادَهُۥۚ يَٰعِبَادِ فَٱتَّقُونِ 16 ﴿
"Demikianlah Allah menakut-nakuti hamba-hambaNya dengan azab itu. Maka bertakwalah kepadaKu hai hamba-hambaKu." (Az- Zumar: 16).
Termasuk (cermin) kasih sayang Allah kepada para hamba-Nya, adalah Allah menetapkan hukuman-hukuman yang keras bagi orang yang menyelisihi perintahNya, menjelaskannya kepada me-reka dan menerangkan faktor-faktor yang dapat menjerumuskan mereka ke dalam hukuman.
﴾ وَيُبَشِّرَ ٱلۡمُؤۡمِنِينَ ٱلَّذِينَ يَعۡمَلُونَ ٱلصَّٰلِحَٰتِ أَنَّ لَهُمۡ أَجۡرًا حَسَنٗا 2 ﴿ "Dan memberi berita gembira kepada orang-orang yang beriman, yang mengerjakan amal shalih, bahwa mereka akan mendapatkan pembalasan yang baik," maksud-nya, dan Allah menurunkan kepada hambaNya, (Muhammad) al-Qur`an supaya dia menyampaikan kabar gembira kepada orang-orang yang beriman kepada Allah, para RasulNya dan kitab-kitab-Nya, yang keimanan mereka telah sempurna. Maka keimanan ter-sebut telah mewajibkan amal-amal shalih bagi mereka. Yaitu, ama-lan-amalan wajib dan mustahab yang memadukan antara keikhlas-an dan mutaba’ah (mengikuti petunjuk Rasulullah).
﴾ أَنَّ لَهُمۡ أَجۡرًا حَسَنٗا 2 ﴿ "Bahwa mereka akan mendapatkan pembalasan yang baik," yaitu pahala yang Allah
tetapkan karena keimanan dan amal kebajikan (mereka). Pahala yang paling
agung dan paling mulia adalah kemenangan meraih keridhaan Allah dan masuk surga yang di dalamnya
(penuh kenikmatan) yang belum pernah dilihat indra mata, belum pernah
didengar oleh telinga dan belum pernah terlintas di hati manusia. Penyebutan sifat 'yang baik'
menan-dakan tidak ada unsur yang mengotorinya, tidak pula mengurangi kesempurnaannya sama
sekali. Sebab, seandainya dijumpai hal-hal itu, sedikit saja padanya, niscaya kebaikannya
tidaklah sempur-na.
(3) Ditambah lagi, pahala yang baik ini, ﴾ مَّٰكِثِينَ فِيهِ أَبَدٗا 3 ﴿
"mereka kekal di dalamnya untuk selama-lamanya." Tidak akan pernah lenyap dari mereka, dan
mereka pun tidak lepas darinya. Bahkan kenikmatan mereka senantiasa bertambah setiap waktu. Di
dalam penyebutan kabar gembira terdapat sesuatu yang menuntut penye-butan amal yang mewajibkan
bagi orang yang diberi kabar gembira untuk melakukannya, yaitu bahwa al-Qur`an ini telah
mencakup setiap amal shalih yang mengantarkan kepada sesuatu yang mem-buat jiwa senang dan ruh
berbahagia.
(4-5) ﴾ وَيُنذِرَ ٱلَّذِينَ قَالُواْ ٱتَّخَذَ ٱللَّهُ وَلَدٗا 4 ﴿ "Dan untuk memperingat-kan kepada orang-orang yang berkata, 'Allah mengambil seorang anak'," dari kalangan Yahudi, Nasrani dan orang-orang musyrik yang me-ngatakan perkataan keji ini. Sesungguhnya mereka tidak mengata-kan hal itu atas dasar ilmu dan keyakinan, mereka tidak memiliki ilmu, tidak pula memiliki ilmu dari nenek moyang mereka yang mereka ikuti. Bahkan, mereka hanyalah mengikuti prasangka dan keinginan-keinginan yang disukai oleh hawa nafsunya.
﴾ كَبُرَتۡ كَلِمَةٗ تَخۡرُجُ مِنۡ أَفۡوَٰهِهِمۡۚ ﴿ "Alangkah jeleknya kata-kata yang keluar dari mulut mereka," maksudnya amat besar kekejiannya dan amat parah hukumannya. Manakah kekejian yang lebih besar daripada menyandangi Allah dengan sifat bahwa Dia mengambil seorang anak yang menimbulkan konsekuensi kekuranganNya dan peran-serta pihak lain (dari makhluk) kepadaNya dalam sifat-sifat khusus rububiyyah dan uluhiyyah, dan mengadakan kedustaan atas nama-Nya?!
﴾ فَمَنۡ أَظۡلَمُ مِمَّنِ ٱفۡتَرَىٰ عَلَى ٱللَّهِ كَذِبًا ﴿
"Maka siapakah yang lebih zhalim daripada orang yang mengada-adakan dusta terhadap Allah?" (Al-Kahfi: 15).
Oleh karena itu, Allah di sini berfirman, ﴾ إِن يَقُولُونَ إِلَّا كَذِبٗا 5 ﴿ "Mereka tidak mengatakan (sesuatu) kecuali dusta," yaitu kedustaan murni, tidak ada kebenaran sedikit pun padanya. Perhatikanlah, bagaimana Allah menggugurkan perkataan ini sedikit demi sedikit dan berpindah dari suatu kebatilan menuju kebatilan yang lebih parah.
Pertama, Allah mengabarkan bahwa, ﴾ مَّا لَهُم بِهِۦ مِنۡ عِلۡمٖ وَلَا لِأٓبَآئِهِمۡۚ ﴿ "mereka sekali-kali tidak mempunyai pengetahuan tentang hal itu, begitu pula nenek moyang mereka." Berkata atas nama Allah tanpa ilmu, tidak diragukan lagi larangan dan kebatilannya.
Kemudian kedua, Allah mengabarkan bahwa perkataan ter-sebut adalah perkataan buruk lagi keji. Maka Allah berfirman, ﴾
كَبُرَتۡ كَلِمَةٗ تَخۡرُجُ مِنۡ أَفۡوَٰهِهِمۡۚ ﴿ "Alangkah jeleknya kata-kata yang keluar dari
mulut mereka," selanjutnya ketiga, Allah menyebutkan tingkat kejelek-annya yaitu kedustaan yang
meniadakan kebenaran.
(6) Ketika Rasulullah mempunyai animo tinggi untuk mem-berikan hidayah
kepada manusia, berupaya sekuat tenaga untuk mencapainya, maka beliau bergembira dan bersuka
cita dengan ter-capainya kesadaran hidayah pada orang-orang, dan (sebaliknya) bersedih hati serta berduka cita terhadap orang-orang yang
men-dustakan lagi sesat karena rasa iba dan kasihan beliau kepada me-reka, maka Allah membimbing
beliau supaya tidak menyibukkan dirinya dengan rasa iba kepada orang-orang yang tidak beriman
terhadap al-Qur`an ini. Sebagaimana Allah berfirman dalam [ayat] yang
lain,
﴾ لَعَلَّكَ بَٰخِعٞ نَّفۡسَكَ أَلَّا يَكُونُواْ مُؤۡمِنِينَ 3 ﴿
"Boleh jadi engkau (Muhammad) akan membinasakan dirimu (de-ngan kesedihan) karena mereka (penduduk Makkah) tidak beriman." (Asy-Syu'ara`: 3).
Dan Allah تعالى berfirman,
﴾ فَلَا تَذۡهَبۡ نَفۡسُكَ عَلَيۡهِمۡ حَسَرَٰتٍۚ ﴿
"Maka janganlah dirimu binasa karena kesedihan terhadap mereka." (Fathir: 8).
Di sini Allah berfirman, ﴾ فَلَعَلَّكَ بَٰخِعٞ نَّفۡسَكَ ﴿ "maka (apakah) barang-kali kamu akan membunuh dirimu," maksudnya membinasakan diri-mu disebabkan kegalauan hati dan rasa prihatin kepada mereka. Padahal pahalamu sudah pasti ditanggung oleh Allah, sedangkan mereka itu, seandainya Allah mengetahui ada kebaikan pada diri mereka, niscaya Allah akan memberi mereka petunjuk. Akan tetapi, Allah mengetahui bahwa mereka tidak pantas kecuali untuk api neraka saja. Oleh karena itu, Allah menelantarkan mereka, tidak memberikan hidayah kepada mereka. Maka, perhatianmu (yang menyita) dirimu lantaran kepedihan hati dan keprihatinan kepada mereka tidak ada gunanya bagimu.
Dalam ayat ini dan ayat yang semisalnya terdapat pelajaran, bahwa orang yang diperintahkan menyeru manusia ke jalan Allah, wajib baginya menyampaikan dan berupaya menempuh segala cara yang dapat mengantarkan menuju jalan hidayah, menutup semua jalan kesesatan dan kebinasaan dengan kemampuan maksi-malnya, dilandasi dengan bertawakal kepada Allah. Jika mereka mendapatkan petunjuk, maka alangkah indahnya kenikmatan hi-dayah itu. Kalau tidak, maka tidak perlu bersedih dan berduka cita. Sebab, perasaan itu dapat melemahkan jiwa dan menghancurkan kekuatan. Tidak ada faidahnya. Justru, (sebaiknya) tetap menerus-kan pekerjaan yang dibebankan kepadanya dan berjalan ke arah sana. Adapun selain itu, maka di luar batas kemampuannya. Jika Nabi Muhammad saja diberi Firman oleh Allah,
﴾ إِنَّكَ لَا تَهۡدِي مَنۡ أَحۡبَبۡتَ ﴿
"Sesungguhnya kamu tidak akan dapat memberi petunjuk kepada orang yang kamu kasihi…." (Al-Qashash: 56),
dan Musa عليه السلام berkata,
﴾ رَبِّ إِنِّي لَآ أَمۡلِكُ إِلَّا نَفۡسِي وَأَخِيۖ ﴿
"Ya Rabbku, aku tidak menguasai kecuali diriku sendiri dan saudara-ku…." (Al-Ma`idah: 25), maka orang-orang selain mereka termasuk yang lebih utama (untuk memahami hal itu). Allah تعالى berfirman,
﴾ فَذَكِّرۡ إِنَّمَآ أَنتَ مُذَكِّرٞ 21 لَّسۡتَ عَلَيۡهِم بِمُصَيۡطِرٍ 22 ﴿
"Maka berilah peringatan, karena sesungguhnya engkau (Muhammad) hanyalah
pemberi peringatan. Engkau bukanlah orang yang berkuasa atas mereka." (Al-Ghasyiyah: 21-22).
Ang pagbubunyi, dahil sa mga katangian ng kalubusan at kapitaganan at dahil sa mga biyayang hayag at kubli, ay ukol kay Allāh lamang na nagpababa ng Qur'ān sa Lingkod Niya at Sugo Niyang si Muḥammad – sumakanya ang basbas at ang pagbati ng kapayapaan. Hindi Siya naglagay sa Qur'ān na ito ng isang pagkabaluktot at isang pagkiling palayo sa katotohanan.
Kemâl ve celâl sıfatlarıyla, zahiri ve batini nimetler, kulu ve resulü Muhammed -sallallahu aleyhi ve sellem-'e Kur'an'ı indiren Yüce Allah içindir. Bu Kur'an'da haktan hiçbir eğrilik ve sapma bulunmamaktadır.
C’est Allah Seul, Celui qui a révélé à Son Serviteur et Messager Muħammad le Coran et n’y a introduit aucune déviation de la vérité, qui mérite que l’on fasse Son éloge en mentionnant Ses attributs de la perfection et de la majesté ainsi qu’en mentionnant Ses bienfaits apparents et cachés.
Lode con gli attributi della Perfezione, Immensità e Maestà, per le grazie evidenti e nascoste, ad Allāh solo, Colui che ha rivelato al Suo suddito e messaggero Muħammed, la pace e la benedizione di Allāh siano su di lui, il Corano, e non ha reso questo Corano tortuoso né deviante dalla verità.
The properties and merits of Surah al-Kahf
According to a narration of Sayyidna Abu al-Darda' ؓ appearing in Muslim, Abu Dawud, Tirmidhi, al-Nasa'i and the Musnad of Ahmad, one who has memorized the first ten verses of Surah al-Kahf will remain protected from the ill effects of Dajjal (imposter). In another report in the same books and from the same authority, the same thing has been said about having memorized the last ten verses of Surah al-Kahf.
And it has been reported in the Musnad of Ahmad on the authority of Sayyidna Sahl ibn Mu` adh ؓ that the Holy Prophet ﷺ said, "One who recites the first and the last verses of Surah al-Kahf, for him there is light from his feet up to his head. And the one who were to recite the whole Surah, then, for him there is light from the earth up to the sky."
And it appears in some narratives that a person who recites Surah al-Kahf on the day of Jumu'ah will have light from his feet up to the sky. This light will serve him well on the day of Qiyamah, and every sin committed by him between the past and the present Jumu'ah will be forgiven." (Imam Ibn Kathir has declared this report to be mawquf (a Hadith the narration of which stops at a Sahabi and does not ascend to the Holy Prophet ﷺ).
And Hafiz Zya' al-Maqdisi, in his book Al-Mukhtarah, has reported on the authority of Sayyidna ` Ali ؓ that the Holy Prophet ﷺ said, "One who recites Surah al-Kahf on the day of Jumu'ah will remain protected from every fitnah. And if Dajjal appears, he will stay safe against the trying challenges released by him as well." (All these narrative reports have been taken from Tafsir ibn Kathir)
According to a report from Dailami on the authority of Sayyidna Anas ؓ appearing in Ruh al-Ma’ ani, the Holy Prophet ﷺ said, "The entire Surah al-Kahf was revealed at one time and seventy thousand angels came with it" - which shows its majesty.
The cause of revelation
Imam ibn Jarir al-Tabari has reported from Sayyidna ` Abdullah ibn ` Abbas ؓ عنہما that the Quraysh of Makkah (disturbed by the rising influence of the Holy Prophet ﷺ as a prophet) sent two of their men, Nadr ibn Harith and 'Uqbah ibn Abi Mu` ayt, to the Jewish scholars of Madinah. Their mission was to find out what they said about him as they were learned in past scriptures of the Torah and Injil. The Jewish scholars told them, "put three questions before him. If he answers these correctly, you should know that he is a Prophet and Messenger of Allah ﷺ ، and if he fails to do that, you should know that he is a pretender and not a messenger. Firstly, ask him about the young men who had left their city in the distant past and what had happened to them, for this is a unique event. Secondly, ask him about the person who had traveled through the East and West of the Earth and what had happened to him. Thirdly, ask him about the Ruh (soul, spirit) as to what it was?"
That is, he gives the answer he should give (and his correct answer to the question about 'Rte' will be that Allah Ta` ala knows its reality best). So, this report which appears in Tafsir al-Tabari, p. 191, v. 15 is not contrary to the report which has appeared on pages 544-47 of this volume under the commentary on verse 85 of Surah Banff Isra'il - Muhammad Taqi Usmani.
The two Quraysh emissaries returned to Makkah al-Mukarramah, informed their tribesmen that they had come back with a decisive plan of action and told them all about their encounter with the Jewish scholars of Madinah. Then, these people took these questions to the Holy Prophet ﷺ . He heard the questions and said that he will answer them tomorrow. But, he forgot to say 'insha Allah' at that time. These people went back and the Holy Prophet ﷺ kept waiting for the Divine revelation in the hope that he will be told about answers to these questions through wahy. But, no wahy came until the next day as promised. In fact, fifteen days went by and things stood as they were, neither did Sayyidna Jibra'il come nor did the revelation. The Quraysh of Makkah started throwing taunts which caused real pain to the Holy Prophet ﷺ .
After fifteen days, came angel Jibra'il with Surah al-Kahf (wherein the delay caused has also been explained by saying that one should say 'insha Allah' when promising to do something in the future. Since, this was not done in the event concerned, therefore, revelation was delayed as a measure of reminder. In this Surah, verses relating to this matter such as: وَلَا تَقُولَنَّ لِشَيْءٍ إِنِّي فَاعِلٌ ذَٰلِكَ غَدًا إِلَّا أَن يَشَاءَ اللَّـهُ (18:23, 24) will be appearing later). Also related in this Surah there was the event about the young men known as Ashab al-Kahf or the People of the Cave, and the event concerning the travel of Dhul-Qarnain from the East to the West. Also included therein was the answer to the question asked about 'Ruh' (Qurtubi and Mazhari with reference to Ibn Jarir). But, answering the question about Ruh (soul, spirit) briefly was as dictated by wisdom. This was taken up separately at the end of Surah Bani Isra'il (17:85) and this is the reason why Surah al-Kahf has been placed after Surah Bani Isra'il [ al-Isra'] - as mentioned by Al-Suyuti.
Commentary
The word: عوج ('iwaj) in: وَلَمْ يَجْعَل لَّهُ عِوَجًا (and allowed no crookedness in it - 1) means crookedness of any kind, or inclination towards one side or deviation from the norms of rectitude. The Holy Qur'an remains pure and free of all that in terms of the perfection of its words and meanings. It simply admits of no distortion anywhere, either in eloquence or in knowledge and wisdom. The sense which has been conveyed in a negative or eliminative form through: ` وَلَمْ يَجْعَل لَّهُ عِوَجًا (and allowed no crookedness in it) has been fortified positively through the word: قَيِّمًا (qayyima) which follows immediately for emphasis. The reason is that this word carries the sense of: مُستَقِیمَا (mustaqima) and that which is: مُستَقِیم (mustaqim: straightforward, straight, upright) will not have the least crookedness or tilt towards any side. However, قَیَّم (qayyim) can also have another sense, that of caretaker, custodian and protector. Given this probability, the sense of the expression would be that the Qur’ an, while perfect in itself as free from all kinds of excess, deficiency and crookedness, keeps others upright, firm and unflinching and protects the inter-ests and advantages of all servants of Allah. Thus the gist of the two expressions would be that the Holy Qur'an stands perfect in itself and has the ability to make men and women created by Allah become equally perfect. (Mazhari)
Tán dương và ca ngợi Allah bởi các thuộc tính Tối Cao và Hoàn Hảo cũng như bởi các hồng ân công khai và thầm kín của Ngài, Ngài là Đấng Duy Nhất đã ban xuống cho người bề tôi của Ngài - Muhammad - Kinh Qur'an, và Ngài đã không làm cho Kinh Qur'an này cong quẹo khỏi sự thật.
Which was revealed in Makkah
What has been mentioned about the Virtues of this Surah and the first and last ten Ayat
Imam Ahmad recorded that Al-Bara' said: "A man recited Al-Kahf and there was an animal in the house which began acting in a nervous manner. He looked, and saw a fog or cloud overhead. He mentioned this to the Prophet , who said:
«اقْرَأْ فُلَانُ، فَإِنَّهَا السَّكِينَةُ تَنْزِلُ عِنْدَ الْقُرْآنِ أَوْ تَنَزَّلَتْ لِلْقُرْآن»
(Keep on reciting so and so, for this is the tranquillity which descends when one reads Qur'an or because of reading Qur'an;) This was also recorded in the Two Sahihs. This man who recited it was Usayd bin Al-Hudayr, as we have previously mentioned in our Tafsir of Surat Al-Baqarah. Imam Ahmad recorded from Abu Ad-Darda' that the Prophet said:
«مَنْ حَفِظَ عَشْرَ آيَاتٍ مِنْ أَوَّلِ سُورَةِ الْكَهْفِ عُصِمَ مِنَ الدَّجَّال»
(Whoever memorizes ten Ayat from the beginning of Surat Al-Kahf will be protected from the Dajjal.) This was also recorded by Muslim, Abu Dawud, An-Nasa'i and At-Tirmidhi. According to the version recorded by At-Tirmidhi,
«مَنْ حَفِظَ ثَلَاثَ آيَاتٍ مِنْ أَوَّلِ الْكَهْف»
(Whoever memorizes three Ayat from the beginning of Al-Kahf.) He said, it is "Hasan Sahih. " In his Mustadrak, Al-Hakim recorded from Abu Sa`id that the Prophet said:
«مَنْ قَرَأَ سُورَةَ الْكَهْفِ فِي يَوْمِ الْجُمُعَةِ أَضَاءَ لَهُ مِنَ النُّورِ مَا بَيْنَهُ وَبَيْنَ الْجُمُعَتَيْن»
(Whoever recites Surat Al-Kahf on Friday, it will illuminate him with light from one Friday to the next.) Then he said: "This Hadith has a Sahih chain, but they (Al-Bukhari and Muslim) did not record it." Al-Hafiz Abu Bakr Al-Bayhaqi also recorded it in his Sunan from Al-Hakim, then he narrated with his own chain that the Prophet said:
«مَنْ قَرَأَ سُورَةَ الْكَهْفِ كَمَا نَزَلَتْ، كَانَتْ لَهُ نُورًا يَوْمَ الْقِيَامَة»
(Whoever recites Surat Al-Kahf as it was revealed, it will be a light for him on the Day of Resurrection.)
بِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِ
In the Name of Allah, the Most Gracious, the Most Merciful.
The Revelation of the Qur'an brings both Good News and a Warning
In the beginning of this Tafsir, we mentioned that Allah, praises His Holy Self at the beginning and end of matters, for He is the One to be praised in all circumstances, all praise and thanks be to Him, in the beginning and in the end. He praises Himself for revealing His Mighty Book to His Noble Messenger Muhammad ﷺ, which is the greatest blessing that Allah has granted the people of this earth. Through the Qur'an, He brings them out of the darkness into light. He has made it a Book that is straight, neither distorted nor confusion therein. It clearly guides to a straight path, plain and manifest, giving a warning to the disbelievers and good news to the believers. This is why Allah says:
وَلَمْ يَجْعَل لَّهُ عِوَجَا
(and has not placed therein any crookedness.) meaning, there is nothing twisted or confusing about it. But He has made it balanced and straightforward as He said;
قَيِّماً
((He has made it) straight), meaning straightforward,
لِّيُنْذِرَ بَأْسًا شَدِيدًا مِّن لَّدُنْهُ
(to give warning of a severe punishment from Him,) meaning, to those who oppose His Prophet and disbelieve in His Book, He issues a warning of severe punishment hastened in this world and postponed to the world Hereafter.
مِن لَّدُنْهُ
(from Him) means, from Allah. For none can punish as He punishes and none is stronger or more reliable than Him.
وَيُبَشِّرُ الْمُؤْمِنِينَ
(and to give good news to the believers,) means, those who believe in this Qur'an and confirm their faith by righteous actions.
أَنَّ لَهُمْ أَجْرًا حَسَنًا
(that they shall have a fair reward.) means, a beautiful reward from Allah.
مَّاكِثِينَ فِيهِ
(They shall abide therein) means, in what Allah rewards them with, and that is Paradise, where they will live forever.
أَبَدًا
(forever.) means, for always, never ending or ceasing to be.
وَيُنْذِرَ الَّذِينَ قَالُواْ اتَّخَذَ اللَّهُ وَلَدًا
(And to warn those who say, "Allah has begotten a child.") Ibn Ishaq said: "These are the pagan Arabs, who said, `We worship the angels who are the daughters of Allah."'
مَا لَهُمْ بِهِ مِنْ عِلْمٍ
(No knowledge have they of such a thing, ) meaning, this thing that they have fabricated and made up.
وَلاَ لاَبَآئِهِمْ
(nor had their fathers.) meaning, their predecessors.
كَبُرَتْ كَلِمَةً
(Mighty is the word) This highlights the seriousness and enormity of the lie they have made up. Allah says:
كَبُرَتْ كَلِمَةً تَخْرُجُ مِنْ أَفْوَاهِهِمْ
(Mighty is the word that comes out of their mouths.) meaning, it has no basis apart from what they say, and they have no evidence for it apart from their own lies and fabrications. Hence Allah says:
إِن يَقُولُونَ إِلاَّ كَذِبًا
(They utter nothing but a lie.)
Reason why this Surah was revealed
Muhammad bin Ishaq mentioned the reason why this Surah was revealed. He said that an old man from among the people of Egypt who came to them some forty-odd years ago told him, from `Ikrimah that Ibn `Abbas said: "The Quraysh sent An-Nadr bin Al-Harith and `Uqbah bin Abi Mu`it to the Jewish rabbis in Al-Madinah, and told them: `Ask them (the rabbis) about Muhammad, and describe him to them, and tell them what he is saying. They are the people of the first Book, and they have more knowledge of the Prophets than we do.' So they set out and when they reached Al-Madinah, they asked the Jewish rabbis about the Messenger of Allah ﷺ. They described him to them and told them some of what he had said. They said, `You are the people of the Tawrah and we have come to you so that you can tell us about this companion of ours.' They (the rabbis) said, `Ask him about three things which we will tell you to ask, and if he answers them then he is a Prophet who has been sent (by Allah); if he does not, then he is saying things that are not true, in which case how you will deal with him will be up to you. Ask him about some young men in ancient times, what was their story For theirs is a strange and wondrous tale. Ask him about a man who travelled a great deal and reached the east and the west of the earth. What was his story And ask him about the Ruh (soul or spirit) -- what is it If he tells you about these things, then he is a Prophet, so follow him, but if he does not tell you, then he is a man who is making things up, so deal with him as you see fit.' So An-Nadr and `Uqbah left and came back to the Quraysh, and said: `O people of Quraysh, we have come to you with a decisive solution which will put an end to the problem between you and Muhammad. The Jewish rabbis told us to ask him about some matters,' and they told the Quraysh what they were. Then they came to the Messenger of Allah ﷺ and said, `O Muhammad, tell us,' and they asked him about the things they had been told to ask. The Messenger of Allah ﷺ said,
«أُخْبِرُكُمْ غَدًا عَمَّا سَأَلْتُمْ عَنْه»
(I will tell you tomorrow about what you have asked me.) but he did not say `If Allah wills.' So they went away, and the Messenger of Allah ﷺ stayed for fifteen days without any revelation from Allah concerning that, and Jibril, peace be upon him, did not come to him either. The people of Makkah started to doubt him, and said, `Muhammad promised to tell us the next day, and now fifteen days have gone by and he has not told us anything in response to the questions we asked.' The Messenger of Allah ﷺ felt sad because of the delay in revelation, and was grieved by what the people of Makkah were saying about him. Then Jibril came to him from Allah with the Surah about the companions of Al-Kahf, which also contained a rebuke for feeling sad about the idolators. The Surah also told him about the things they had asked him about, the young men and the traveler. The question about the Ruh was answered in the Ayah;
وَيَسْـَلُونَكَ عَنِ الرُّوحِ قُلِ الرُّوحُ
(And they ask you concerning the Ruh (the spirit); say: "The Ruh...") 17:85.
Kinh Qur'an không công quẹo khỏi những điều chân lý mà Nó luôn ngay thẳng, không có sự mâu thuận và mơ hồ trong đó. Nó được dùng để cảnh báo những kẻ vô đức tin về sự trừng phạt mạnh bạo đang chờ đợi họ ở nơi Allah đồng thời báo tin cho những người có đức tin và làm việc thiện tốt và ngoan đạo về phần thưởng tốt đẹp mà Allah đã dành cho họ.
Bilakis Yüce Allah; Kur'an'ı, içerisinde bir tezat ve herhangi bir tutarsızlık olmayan dosdoğru bir kitap kıldı. Ta ki; bu kitap kâfirleri Allah katında bekleyen kuvvetli bir azaptan korkutur, salih ameller işleyen Müminlere de onları sevindirecek ve hiç bir karşılığın kendisine erişemeyeceği, güzel mükâfatları haber verir.
Al contrario, lo rese retto, privo di alcuna contraddizione o variazione, per avvertire i miscredenti di una severa punizione, da parte di Allāh, che li attende; e annuncia ai credenti che compiono buone azioni ciò che li compiace: Otterranno una buona ricompensa senza pari.
Tetapi Dia menjadikannya sebagai kitab yang lurus, isinya tidak saling kontradiksi dan bertentangan; untuk memperingatkan orang-orang kafir akan adanya azab keras dari Allah yang telah menanti mereka, dan memberikan kabar gembira kepada orang-orang beriman yang mengerjakan amal saleh bahwa mereka akan mendapatkan ganjaran pahala yang baik, yang tidak akan ditandingi oleh jenis ganjaran apa pun.
But rather He made it straight without any contradiction or discrepancy in it, to frighten those who deny the truth of a severe punishment which awaits them from Allah, and to tell the believers who do good actions what will please them, namely that there is a good reward for them which no other reward compares with.
Il fit plutôt du Coran un Livre droit, ne contenant aucune contradiction ni aucune incohérence, dont la finalité est de menacer les mécréants d’un châtiment sévère que leur réserve Allah et d’annoncer aux croyants qui accomplissent de bonnes œuvres, une nouvelle qui les réjouit, celle d’une récompense agréable et inégalée.
Bagkus gumawa Siya rito bilang tuwid, na walang salungatan dito at walang pagkakaiba-iba, upang magpangamba sa mga tagatangging sumampalataya laban sa isang pagdurusang malakas mula sa ganang Kanya na naghihintay sa kanila, at upang magpabatid sa mga mananampalatayang gumagawa ng mga gawaing maayos hinggil sa magpapagalak sa kanila: na ukol sa kanila ay isang gantimpalang maganda, na hindi napapantayan ng anumang gantimpala.
Sino que lo aclaró de tal manera que no haya ninguna contradicción o discrepancia, para advertir a los que niegan la verdad de un castigo severo que les espera de parte de Al-lah, y para decirles a los creyentes que obran rectamente que recibirán una hermosa recompensa que no tiene comparación.
Kur’an je istinit, tačan, potpun, savršen i precizan, te u njemu nema kontradikcije. Zadaća Kur’ana je da zaprijeti kaznom i vatrom nevjernicima, a da dobročinitelje obraduje neizmjernom nagradom.
Permanecerán en esta recompensa para siempre, sin ser jamás privados de ella.
Living in this reward forever, without it being cut off from them.
bilang mga mananatili sa gantimpalang ito magpakailanman sapagkat hindi ito mapuputol sa kanila.
Vjernici će vječno uživati i naslađivati se u džennetskim blagodatima kojima će ih Svevišnji Allah počastiti.
Müminler kendilerine verilen sevabın/mükâfatın içinde ebedî kalacaklardır ve onlardan da hiç kesilmeyecektir.
Cette récompense leur sera octroyée éternellement sans interruption.
Mereka akan kekal abadi dalam ganjaran pahala ini, dan tak akan pernah terputus dari mereka.
e resteranno per l'eternità in questa benedizione, senza interruzioni.
Họ sẽ ở trong phần thượng này (Thiên Đàng) mãi mãi, những điều tốt đẹp trong đó không bao bị gián đoạn hay chấm dứt.
Nó cảnh báo những người Do Thái, Thiên Chúa giáo và một số những kẻ đa thần đã nói: Allah có một đứa con trai.
Y advierte a los judíos, a los cristianos y a algunos de los idólatras que dicen que Al-lah ha engendrado un hijo.
Allah çocuk edindi diyen Yahudileri, Hristiyanları ve bazı müşrikleri korkutmaktadır.
Kur’an jevreje, kršćane i neke mnogobošce koji govore da Allah ima dijete upozorava na Božiju kaznu.
Le Coran a également été révélé afin d’avertir les juifs, les chrétiens et certains polythéistes qui prétendent qu’Allah s’est donné une progéniture.
E incuti timore agli Ebrei, i Nazareni e alcuni idolatri che dissero: "Allāh si è preso un figlio."
And it frightens the Jews, Christians and some of the idolaters who said: Allah has taken a son.
at magpangamba sa mga Hudyo, mga Kristiyano, at ilan sa mga tagapagtambal, na nagsabi: "Gumawa si Allāh ng anak."
Al-Qur`ān ini juga memperingatkan kaum Yahudi, Nasrani, dan sebagian kaum musyrikin yang menyatakan, "Allah memiliki seorang anak."
Questi calunniatori non hanno conoscenza, o prove, a favore di ciò che affermano, che Allāh abbia un figlio, né i loro padri, che loro imitano in ciò. Le parole che escono dalle loro bocche, senza ragionarvi, sono delle enormi nefandezze, e non dicono nient'altro che menzogne, senza alcuna base né prova
Mekanski nevjernici, kao i njihovi preci koje slijepo slijede, nemaju nikakvog dokaza za to što pripisuju Allahu da ima dijete. Nikakvog znanja oni o tome nemaju. To je, doista, velika laž, koju govore bez korišćenja razuma.
Estos fabuladores no tienen conocimiento de lo que afirman respecto a que Al-lah tiene un hijo, y tampoco lo tenían sus antepasados a los que siguieron. Esta afirmación que ha salido de sus bocas sin ninguna comprensión es atroz. Solo dicen una mentira que no tiene base ni apoyo.
Ang mga gumagawa-gawang ito ay walang anumang kaalaman o patunay sa inaangkin nila na pag-uugnay ng anak kay Allāh at ang mga ninuno nilang tinularan nila roon ay wala ring kaalaman. Bumigat sa kapangitan ang salitang iyon na lumalabas sa mga bibig nila nang walang pagpapakaunawa. Wala silang sinasabi kundi pananalitang sinungaling na walang batayan at walang saligan.
Ces menteurs, tout comme leurs aïeuls qui ont été leurs précurseurs d’ailleurs, ne détiennent aucune connaissance ni aucune preuve appuyant leur allégation selon laquelle Allah s’est donné une progéniture. Comme les paroles prononcées par leurs bouches sans réflexion préalable sont hideuses ! Ils ne font que proférer des mensonges n’ayant ni base ni assise.
These fabricators have no knowledge of their claim that Allah has a son and nor did their fathers whom they followed in this regard have any knowledge. This statement which has escaped their mouths without any understanding is heinous. They only speak a lie which has no basis or support.
The Quran is the corrected edition of previous divine scriptures. In the case of previous scriptures, successive generations made the divine teachings complicated by indulging in hair-splitting. Furthermore, the original teachings were subjected to distortion by means of interpolation, and in this way the very direction of these teachings was deflected. The Quran is free of both these types of human interference. On the one hand, it contains religion in its natural, pure and simple form, and on the other, its direction is unwaveringly towards God, as in fact it should be. Why is it that God has arranged for the revelation of scriptures to the people of the world? The purpose of this is to acquaint them with His divine scheme. God has created man in this world for the purpose of trial. Thereafter, He will take a reckoning of everybody, and according to his deeds, will send him to hell or settle him in the eternal gardens of heaven. God wants everybody to be aware of this before death, so that nobody should have any excuse for wrongdoing. One cause of man’s going astray in this world is his taking someone other than God as his supporter. This deviance is at its worst when someone is believed to be the son of God. All such beliefs are false, because there is nobody on earth or in heaven who wields any power or authority except God.
Orang-orang yang menebarkan fitnah itu sama sekali tidak memiliki pengetahuan dan bukti atas klaim mereka bahwa Allah memiliki anak, begitu pula nenek moyang yang mereka ikuti tidak memiliki pengetahuan tentang itu. Sungguh betapa besar kejelekan kata-kata yang terlontar tanpa ilmu dari mulut mereka, mereka tidaklah menyatakannya kecuali sebagai kedustaan yang tidak berdasar dan tidak pula memiliki bukti.
Allah Teâlâ'nın bir çocuk edindiğini iddia eden iftiracıların bu meselede ilimleri ve delilleri yoktur. Onların taklit etmiş oldukları babalarının da bu konuda bir bilgileri yoktur. Ne olduğunu akıl edip idrak etmeden ağızlarından çıkan söz, çirkin (bir söz olarak) ne kadar da büyük bir sözdür. Onların söyledikleri aslı ve dayanağı olmayan yalan sözden başka bir şey değildir.
Những kẻ nói dối này không hề có kiến thức hay bằng chứng gì cho điều họ khẳng định rằng Allah có một đứa con trai. Và cha mẹ của họ cũng vậy, chỉ biết nói bắt chước theo nhau, chứ không hề có kiến thức hay dựa theo bất cứ cơ sở nào. Thật nghiêm trọng cho lời thốt ra từ cửa miệng của họ một cách tùy tiện. Những điều họ nói chỉ toàn là dối trá và bịa đặt chẳng có một cơ sở nào.
Hỡi Thiên Sứ Muhammad, có lẽ Ngươi đau buồn đến nỗi làm tổn hại thân thể của Ngươi cho việc chúng đã không tin nơi Qur'an này. Ngươi chớ đừng như thế, bởi sự hướng dẫn chúng không phải ở bản thân Ngươi mà Ngươi chỉ là một người truyền đạt mà thôi.
Do not feel sorry because the Idolators do not believe Allah consoles His Messenger for his sorrow
فَلاَ تَذْهَبْ نَفْسُكَ عَلَيْهِمْ حَسَرَتٍ
(So destroy not yourself in sorrow for them.) 35:8
وَلاَ تَحْزَنْ عَلَيْهِمْ
(And grieve not over them.) 16:127
لَعَلَّكَ بَـخِعٌ نَّفْسَكَ أَلاَّ يَكُونُواْ مُؤْمِنِينَ
(It may be that you are going to kill yourself with grief, that they do not become believers.) 26:3 meaning, maybe you will destroy yourself with your grief over them. Allah says:
فَلَعَلَّكَ بَـخِعٌ نَّفْسَكَ عَلَى ءَاثَـرِهِمْ إِن لَّمْ يُؤْمِنُواْ بِهَـذَا الْحَدِيثِ
(Perhaps, you would kill yourself in grief, over their footsteps, because they believe not in this narration.) meaning the Qur'an.
أَسَفاً
(in grief) Allah is saying, `do not destroy yourself with regret.' Qatadah said: "killing yourself with anger and grief over them." Mujahid said: "with anxiety." These are synonymous, so the meaning is: `Do not feel sorry for them, just convey the Message of Allah to them. Whoever goes the right way, then he goes the right way only for the benefit of himself. And whoever goes astray, then he strays at his own loss, so do not destroy yourself in sorrow for them.'
This World is the Place of Trial Then Allah tells us that He has made this world a temporary abode, adorned with transient beauty, andHe made it a place of trial, not a place of settlement. So He says
إِنَّا جَعَلْنَا مَا عَلَى الاٌّرْضِ زِينَةً لَّهَا لِنَبْلُوَهُمْ أَيُّهُم أَحْسَنُ عَمَلاً
(Verily, we have made that which is on earth an adornment for it, in order that We may test which of them are best in deeds.) Abu Maslamah narrated from Abu Nadrah from Abu Sa`id that the Messenger of Allah ﷺ said:
«إِنَّ الدُّنْيَا حُلْوَةٌ خَضِرَةٌ، وَإِنَّ اللهَ مُسْتَخْلِفُكُمْ فِيهَا فَنَاظِرٌ مَاذَا تَعْمَلُونَ، فَاتَّقُوا الدُّنْيَا، وَاتَّقُوا النِّسَاءَ، فَإِنَّ أَوَّلَ فِتْنَةِ بَنِي إِسْرَائِيلَ كَانَتْ فِي النِّسَاء»
(This world is sweet and green, and Allah makes you generations succeeding one another, so He is watching what you will do. Beware of (the beguilements of) this world and beware of women, for the first affliction that Children of Israel suffered from was that of women.) Then Allah tells us that this world will pass away and come to an end, as He says:
وَإِنَّا لَجَاعِلُونَ مَا عَلَيْهَا صَعِيداً جُرُزاً
(And verily, We shall make all that is on it bare, dry soil.) means, `after having adorned it, We will destroy it and make everything on it bare and dry, with no vegetation or any other benefit.' Al-`Awfi reported from Ibn `Abbas that this means everything on it would be wiped out and destroyed. Mujahid said: "a dry and barren plain." Qatadah said, "A plain on which there are no trees or vegetation."
Tu – o Messaggero – potresti affliggerti, rattristarti e dispiacerti che loro non credano in questo Corano: non farlo, non spetta a te la loro guida; in verità, il tuo dovere è comunicare.
Kaya baka ikaw, O Sugo, ay magpapahamak sa sarili mo dala ng lungkot at dalamhati kung hindi sila sumampalataya sa Qur'ān na ito, ngunit huwag mong gawin sapagkat hindi kailangan sa iyo ang kapatnubayan nila; tanging ang kailangan sa iyo ay ang pagpapaabot.
Zar ćeš ti, Božiji Poslaniče, patiti i tugovati zbog toga što oni okreću glave od tebe i poriču ovaj Kur’an? Tvoja je obaveza samo da dostaviš ono što ti Allah objavljuje, a ne da njihova srca uputiš.
Boleh jadi engkau -wahai Rasul- akan mencelakakan dirimu karena kecewa dan bersedih hati bila mereka tidak beriman kepada Al-Qur`ān ini. Sebab itu, janganlah engkau melakukannya sebab pemberian hidayah itu bukanlah tanggung jawabmu, tetapi tugasmu hanyalah menyampaikan wahyu.
-Ey Resul!- Eğer onlar bu Kur'an'a iman etmeyecek olurlarsa neredeyse onlar için kendini üzüntü, gam ve kederden helak edeceksin. Sen asla üzülme. Onların hidayetinden sorumlu değilsin. Senin üzerine düşen sadece onlara hakkı tebliğ etmektir.
Then perhaps, O Messenger, you will end up destroying yourself out of grief and remorse if they do not believe this Qur’ān. But do not do this, as giving them guidance is not your responsibility; you are only responsible for conveying.
Ô Messager, il se peut donc que tu t’affliges de tristesse et de désolation pour leur refus de croire au Coran. Ne t’affliges pas, car tu n’es pas tenu de les guider mais plutôt de transmettre.
Mensajero, terminarás destruyéndote por la pena y el remordimiento si no creen en este Corán. No hagas eso, ya que guiar su corazón no es tu responsabilidad, tú solo eres responsable de comunicar el mensaje.
Tunay na Kami ay gumawa sa anumang nasa ibabaw ng lupa na mga nilikha bilang karikitan para rito upang sumulit Kami sa kanila kung alin sa kanila ang pinakamaganda sa gawa ayon sa nagpapalugod sa Amin at kung alin sa kanila ang pinakamasagwa sa gawa upang gumanti Kami sa bawat isa ayon sa nagiging karapat-dapat dito.
In verità, abbiamo le creature che vi sono sulla faccia della terra, al fine di metterli alla prova, e distinguere tra chi di loro compie opere buone e compiace Allāh, e chi compie le peggiori azioni, in modo da ricompensare ognuno secondo ciò che merita.
7- Yeryüzü üzerinde bulunanları biz, insanlardan hangisi daha güzel amelde bulunacak diye onları imtihan etmek için yeryüzüne has bir süs yaptık.
8- Bununla beraber biz, onun üzerinde olanları elbet kupkuru bir toprak yapacağız.
7. Yüce Allah, yeryüzünde bulunan her türlü lezzetli yiyecek ve içecekleri, hoş giyecekleri, ağaçları, ırmakları, ekinleri, meyveleri, göz alıcı manzaraları, zarif bahçeleri, neşelendirici sesleri, güzel manzaraları, altını, gümüşü, atı, deveyi vb. her şeyi bir deneme ve sınama aracı olmak üzere bu dünya yurdu için bir süs olarak yaratmış olduğunu haber vermektedir. “hangisi daha güzel” daha ihlâslı ve daha doğru “amelde bulunacak diye onları imtihan etmek için...”
8. Bununla birlikte Allah, bütün bu sözü edilenleri fani, yok olup gidici ve zeval bulup nihâyete eren varlıklar kılmıştır. Sonunda yeryüzü bitkisiz, bütün lezzet verici şeyleri yok olmuş, dümdüz bir arazi haline gelecek, ırmakları kuruyup bitmiş, üzerindeki eserler yok olup gitmiş, nimetleri zeval bulmuş olacaktır. İşte dünyanın gerçek yüzü budur. Yüce Allah, bu gerçeği gözümüzle görüyormuşuz gibi açıkça bize göstermiş ve ona aldanmaktan bizi sakındırmış, nimetleri sürekli olan ve orada bulunanların mutlu olacağı ebedî bir yurda rağbet etmemizi istemiştir. Bütün bunlar, Allah’ın bize olan rahmetindendir. Dünyanın iç yüzüne bakmaksızın sadece dış görünüşüne bakanlar, onun süs ve gösterişine kanıp aldanırlar. Böylece onlar, dünyaya hayvanlar gibi bağlanır, otlaklarda gezinen dört ayaklılar gibi ondan yararlanmaya çalışırlar. Rablerinin hakkı nedir diye bakmazlar, onu tanımaya en ufak bir gayret harcamazlar. Aksine onların bütün gayretleri, her türlü arzularını ne şekilde gerçekleşirse ve nasıl denk gelirse öylece gerçekleştirmeye yöneliktir. O nedenle bunlardan herhangi birisine ölüm gelip çattığı zaman işlemiş olduğu günahlar ve kusurlardan dolayı değil de kendisi yok olduğu ve lezzetleri elinden kaçıp gittiği için üzülür. Dünyanın iç yüzüne bakıp hem dünyanın hem kendisinin yaratılışından maksadın ne olduğunu bilene gelince böyle bir kimse, yaratılış gayesini gerçekleştirmek hususunda dünyadan kendisine yardımcı olacak kadarını alır ve şerefli ömründe fırsatları değerlendirmeye gayret eder. Dünyayı kalınıp eğlenilecek bir yer değil gelip geçilecek bir mekan kabul eder. Dünyayı bir yolculuk olarak değerlendirir, ebedî kalınacak bir yer olarak değil. Bu kimse, bütün gayretini Rabbini tanımaya, emirlerini yerine getirmeye ve amellerini güzelleştirmeye harcar. İşte böyle bir kimse, Allah nezdinde en güzel bir mevkidedir. Böyle bir kimse, Allah’ın, bütün lütuf ve nimetlerini ihsan etmesine, onu sevinç ve ikramlara gark etmesine layıktır. İşte aldanış içerisinde olan kişi, dünyanın dış görünüşüne bakarken; böyle bir kişi dünyanın gerçek yüzüne bakar; diğeri dünyası için çalışır dururken o, âhireti için amel eder. Bu iki kesim arasında elbette ki fark vardır ve bu iki grup arasındaki fark gerçekten çok büyüktür!
Biz yeryüzünde bulunan mahlukatı, onun için bir güzellik ve süs olarak yarattık ki, insanlardan hangisi Allah'ı razı eden daha güzel amel işleyecek ve hangisi daha kötü amel işleyecek bunu sınayalım. Bütün bunları da her kişiye işlemiş olduğu amelin karşılığını vermek için yaptık.
Nous avons fait des créatures vivant à la surface de la Terre des ornements afin d’éprouver les mécréants, c’est-à-dire savoir qui accomplira les meilleurs œuvres de manière à mériter l’agrément d’Allah et qui accomplira les pires, et afin de rétribuer plus tard chacun selon ses actes.
Sesungguhnya Kami telah menjadikan segala apa yang ada di bumi ini berupa makhluk-makhluk yang beragam sebagai perhiasan dan keindahan baginya, dengan tujuan untuk Kami uji mereka; siapakah di antara mereka yang memiliki amalan paling baik lagi diridai Allah, atau siapakah di antara mereka yang memiliki amalan paling buruk, agar setiap dari mereka Kami berikan balasan yang setimpal.
Sin duda, he hecho de la creación sobre la faz de esta Tierra un adorno, así que puedo probarlos para ver quién realiza las mejores obras que agradan a Al-lah y cuál de ellas es la peor, a fin de poder recompensar a todos con lo que merecen.
"Sesungguhnya Kami telah menjadikan apa yang ada di bumi sebagai perhiasan baginya, agar Kami
menguji mereka siapakah di antara mereka yang terbaik perbuatannya. Dan sesungguhnya Kami
benar-benar akan menjadikan (pula) apa yang di atasnya menjadi tanah
rata lagi tandus." (Al-Kahfi: 7-8).
(7) Allah mengabarkan bahwa Dia telah menjadikan semua yang ada di muka
bumi, baik berupa makanan-makanan yang lezat, aneka minuman, pakaian-pakaian yang bagus,
pepohonan, sungai-sungai, sawah-sawah, buah-buahan, panorama yang mengagum-kan, kebun-kebun yang
memikat, suara-suara yang membangkit-kan semangat, rupa-rupa yang manis, emas, perak, kuda, unta
dan lain sebagainya, semuanya Allah ciptakan sebagai perhiasan untuk perkampungan ini (kehidupan dunia) dan sebagai cobaan dan ujian. ﴾ لِنَبۡلُوَهُمۡ أَيُّهُمۡ
أَحۡسَنُ عَمَلٗا 7 ﴿ "Agar Kami menguji siapakah di antara mereka yang terbaik perbuatannya,"
maksudnya yang paling ikhlas dan pa-ling benar.
(8) Meskipun demikian, Allah akan menjadikan semua yang telah disebutkan
sebagai obyek-obyek yang fana (sirna) lagi musnah, lenyap dan berakhir.
Bumi akan kembali, ﴾ صَعِيدٗا جُرُزًا 8 ﴿ "menjadi tanah yang rata lagi tandus," telah pergi
kenikmatan-kenikmatannya, sungai-sungainya berhenti (mengalir) dan
bekas-bekasnya hilang serta kenikmatannya sirna.
Inilah hakikat dunia. Allah telah mempertontonkannya de-ngan jelas kepada kita, seolah-olah
dunia itu seperti melihat dengan dua mata kita, memperingatkan kita agar tidak terpedaya olehnya
dan (juga) merangsang kita untuk lebih menyukai suatu tempat, yang
kenikmatannya abadi dan penghuninya berbahagia. Semua itu merupakan rahmat Allah kepada kita.
Orang yang melihat penampilan (pesona) fisik dunia semata tanpa (memperhatikan) hakikatnya, niscaya akan tertipu dengan keindahan dan
perhiasan-nya, lalu mereka bersahabat dengannya layaknya binatang-binatang ternak (bersahabat) dan bersenang-senang dengan dunia seperti binatang-binatang
yang digembalakan. Mereka tidak menoleh kepada hak Rabb mereka, dan tidak berkepentingan untuk
menge-nalnya. Bahkan obsesi mereka hanyalah ingin menikmati syahwat dunia dengan cara apa pun
dihasilkan dan pada kesempatan kapan pun yang muncul. Mereka ini, apabila ajal mendatangi
mereka, pasti merasa gundah lantaran dirinya hancur dan kenikmatannya lenyap. Bukan (merasa gelisah) disebabkan perbuatan yang telah dilakukannya berupa
penyepelean aturan (Allah) dan dosa-dosa.
Adapun orang yang memperhatikan hakikat dunia, memahami maksud penciptaan dunia dan dirinya,
maka dia akan mengambil (bagian) dari dunia tersebut sekedar untuk
dipakai merealisasikan tujuan penciptaan dirinya. Dia memanfaatkan kesempatan dalam umurnya yang
berharga, lalu menjadikan dunia sebagai jembatan penyeberangan, bukan tempat bersenang-senang,
tempat transit dalam perjalanan, bukan tempat menetap. Dia mengorbankan segala kemampuannya
untuk mengenal Rabbnya, melaksanakan perintah-perintahNya dan memperbagus amalannya.
Orang ini akan berada di tempat sebaik-baiknya di sisi Allah, dan dia layak untuk menerima
segala kemuliaan, kenikmatan, dan kebahagiaan, serta penghormatan di sisi Allah. Dia melihat
hakikat dunia, tatkala orang yang tertipu melongok pesona fisiknya, beramal untuk kehidupan
akhiratnya tatkala para pemburu dunia beramal untuk dunia. Alangkah jauh perbedaan antara kedua
golongan itu!
Mi smo sva stvorenja koja smo stvorili i rasijali po Zemlji učinili ljepotom i ukrasom Zemlje, čime iskušavamo ljude: ko će od njih činiti dobra djela, koja Allah voli, a ko će činiti loša djela. Nakon toga ćemo svakome dati ono što je zaslužio.
Surely, I have made the creation on the face of this earth an adornment for it, so I can test them to see which of them does the best actions which please Allah and which of them is worst in actions, so that I may reward everyone with what they deserve.
It was said in verse 7: إِنَّا جَعَلْنَا مَا عَلَى الْأَرْضِ زِينَةً لَّهَا (Surely, We have made what is on earth an adornment for it) with reference to all living forms, vegetation, mountains, minerals and everything else present on the earth. They are its embellishment. That there are snakes, scorpions, beasts and many harmful and fatal things may lead someone to doubt as to how can they be called 'an adornment for it.' This doubt is unfounded because everything in this world considered harmful, fatal or plain bad may be so in a restricted sense but, in terms of the totality of creation, nothing is bad. Everything, no matter how bad, has been invested with many benefits by Allah Ta’ ala on other counts. The medical use of poisonous and fatal life forms in the interest of human beings is an example. Therefore, things that are considered even bad are not that bad in terms of the function of this entire universe.
Quả thật, tất cả những gì TA (Allah) tạo ra trên mặt đất này chỉ để trang hoàng và tô điểm cho đẹp và để TA dùng chúng thử thách nhân loại xem ai trong số họ hoàn thành tốt nhất những việc làm làm TA hài lòng và ai trong số họ hành động xấu nhất để TA thưởng phạt chúng một cách thích đáng.
Quả thật, TA (Allah) sẽ làm cho mọi thứ trên trái đất trở thành một hoang mạc khô cằn không một cây cỏ. Và sự việc đó là sau khi mọi sự sống trên nó đã chấm dứt. Bởi thế, các ngươi hãy quan tâm đến sự việc đó.
Voy a convertir la creación sobre la faz de esta tierra en polvo sin vegetación, cuando la vida de la creación en la Tierra termine; presten atención y reflexionen.
E, in verità, renderemo le creature che sono sulla faccia della terra, terreno privo di piante, quando la vita delle creature che vi dimorano terminerà: che vi riflettano!
‘Perhaps you may destroy yourself’—this statement shows what condition a preacher of truth is driven into by the intensity of his feelings, if he is serious and sincere in his mission. The call of truth which is very clear in reasoning, and which is made by one whose sincerity has reached such a pitch as to spark off serious discussion among the people. If, in spite of this, people do not accept it, then what is the reason for their rejection? The reason is the enticements of this world. The present world is so attractive that a man finds it difficult to rise above it. Therefore, he cannot grasp the importance of the call for truth, which seeks to wrest his attention from the glamour of this world and divert it towards a world whose glamour is not immediately visible. But, the attractions of this world are purely temporary. They exist till the period fixed for man’s trial is over. Thereafter, the glamour of the earth will be taken away, so much so that it will be reduced to the condition of a barren desert.
And I am going to turn the creation on the face of this earth into dust free from vegetation, and this will be after the lifespan of the creation on earth expires, so let them take heed from this.
Allah će nakon Smaka svijeta učiniti da Zemlja bude gola, bez usjeva, plodova, ukrasa, ljepote i obilježja. Neka zato iz toga izvuku pouku.
Nous allons certainement réduire toutes les créatures vivant à la surface de la terre en une poussière stérile après avoir mis fin à toute vie. Que cela leur serve donc de leçon.
Tunay na Kami ay talagang magpapanibagong-anyo sa nasa balat ng lupa na mga nilikha upang maging lupang hungkag sa mga halaman. Iyon ay matapos ng pagwawakas ng buhay ng mga nilikhang nasa ibabaw nito kaya magsaalang-alang sila niyon.
Biz yeryüzünde olan bütün mahlukatın hayatı sona erdikten sonra; onları üzerinde hiçbir ot bitmeyen çorak bir toprak haline getireceğiz. Bundan ibret alın.
Kami juga akan mengubah segala apa yang ada di atasnya berupa makhluk-makhluk yang beragam menjadi tanah yang tandus lagi kosong dari tumbuhan, dan ini akan terjadi setelah berakhirnya masa kehidupan makhluk-makhluk ini, sebab itu mereka (manusia) hendaknya mengambil pelajaran darinya.
Lexical Explanation
Kahf is a large mountainous cave or cavern. If not large, it will be a ghar. The word: الرَّقِيمِ (al-Raqim) literally denotes: اَلمَرقُوم (al-marqum) that is, something written. What does it mean at this place? The sayings of commentators differ about it. Dahhak, Sudiyy and Ibn Jubayr following the authority of Sayyidna ` Abdullah ibn ` Abbas ؓ declare it to mean a written tablet on which the ruler of the time had inscribed the names of the People of Kahf and had it fixed on the entrance to the Cave. For this reason, the People of Kahf are also called the People of al-Raqim (the inscribed ones). Qatadah, ` Atiyyah, ` Awfi and Mujhid have said that Raqim is the name of the valley adjoining the mountain in which the hollow cavern of the People of Kahf was located. Some others have identified this mountain itself as the Raqim. ` Ikrimah says, "I have heard Sayyidna ibn ` Abbas رضی اللہ تعالیٰ عنہما saying - I do not know whether Raqim is the name of some inscribed tablet or some town." Ka'b al-Alahbar and Wahb ibn Munabbih report from Sayyidna Ibn ` Abbas ؓ that Raqim is the name of a town near Ailah, that is, 'Aqabah, situated in the kingdom of the Romans.
Fityah (فِتْيَةُ ) in verse 10 is the plural of: فَتٰی : fata, which means a young man.
The expression: فَضَرَبْنَا عَلَىٰ آذَانِهِمْ (translated as 'so, We veiled their hearing [ putting them to sleep ] ' - 11) literally means to plug ears to prevent someone from hearing. It is used to convey the sense of deep sleep. When sleeping, eyes close first but ears remain active. Sounds are heard. When sleep takes over completely, ears stop functioning. Later, when awake, ears resume their function first for sound startles the person sleeping who then comes out of his sleep.
Commentary
The story of the People of Kahf and Raqim
There are a few subjects of study in this story. First of all, it needs to be determined whether People of Kahf and People of Raqim are two names of the same group, or these are two separate groups. Though, no clarification of this appears in any Sahih Hadith, but Imam al-Bukhari, in his Sahih, has given two separate chapter headings - Ashab al-Kahf and Ashab al-Raqim. Then, under Ashab al-Raqim, he mentions the well-known story of three persons being locked shut into a cave with no way out, which opened later through prayers, and which is there in details in all books of Hadith. From this innovative device of Imam al-Bukhari, it is gathered that, according to him, the People of Kahf are one group, and the appellation of the People of Raqim has been used for those three persons who had taken shelter in the cave at some earlier time. Then a huge rock from the mountain fell on the entrance to the cave and blocked it totally, making it impossible for them to come out. At that moment, it was with reference to whatever righteous deeds they each had done in life that the three of them supplicated before Allah: Our Lord, if we had done this thing for Your good pleasure, please open the passage for us. Following the prayer of the first person, the rock moved a little and light started coming in. By the prayer of the second one, it moved a little more. Then, by the prayer of the third one, the passage opened up fully.
But, Hafiz ibn Hajar has made it clear in Sharh al-Bukhari that, in the light of Hadith reports, there is no clear-cut proof about the People of Raqim being the name for the three persons referred to above. What has happened here is that some narrators have added to the report of Sayyidna Nu` man ibn Bashir ؓ ، a reporter of the incident of the cave, by saying that Sayyidna Nu` man ibn Bashir while mentioning the story of the cave said, 'I heard the Holy Prophet ﷺ mentioning Raqim. He was relating the story of the three who got shut into the cave.' This addition appears in the report of al-Bazzar and al-Tabarani as quoted by Fath-al-Bari. But, to begin with, none of the reports from the usual narrators of this Hadith which are available in details in the six Sahihs and other books of Hadith have included this sentence of Sayyidna Nu` man ibn Bashir ؓ . Even the report of al-Bukhari itself does not have this sentence in it. Then, even within this sentence, it has not been made clear whether or not the Holy Prophet ﷺ had called those three persons who got shut into the cave by the name of the People of Raqim. In fact, the words are: 'he was mentioning Raqim.' Those three were mentioned as a corollary to this statement. As for the difference in the sayings of the Sahabah, 'Tabi` in and commentators in general concerning the meaning of Raqim, it is by itself a proof that there was no Hadith reported from the Holy Prophet ﷺ about the meaning of Raqim as determined by him. Otherwise, how was it possible that once the Holy Prophet ﷺ himself determines the meaning of a word, the Sahabah, Tabi` in and other commentators opt for some other saying contrary to it? Therefore, Hafiz ibn Hajar, the commentator of al-Bukhari, denies that the People of Kahf and the People of Raqim are two separate groups. According to him, the correct position is that both these names apply to one single group. The mention of three persons getting shut into a cave could have been made with the mention of Raqim. It does not necessarily follow from it that these very three persons were 'the Ashab al-Raqim' (the People of Raqim).
Hafiz ibn Hajar has also clarified at this place that the very context of the story of the People of Kahf as described by the Qur'an tells us that the People of Kahf and Raqim are but one group. This is why the majority of commentators and Hadith experts agree that they both are one and the same.
The second issue to be determined here is that of the details of the story. It has two parts. Part one is the spirit of the story, and the real objective. It provides an answer to the question asked by the Jews, and guidance and good counsel for Muslims as well. The second part deals with the historical and geographical aspects of the story. As for the delin-eation of the objective, it plays no role there, for instance: When and where did this event come to pass, who was the infidel king these people ran from and hid in the cave? What were his beliefs, what did he actually do to them because of which they were compelled to run and hide in the cave? How many were they? Exactly how long did they remain asleep? Are they still alive or are they dead?
The Holy Qur'an, under its wise principles and unique methodology, has not related any story in all its detail and order throughout the Qur'an (with the sole exception of the story of Sayyidna Yusuf علیہ السلام) - a common method used in books of history. Instead, it has introduced only a part of each story that was appropriate to the occasion and was partic-ularly related to guiding and teaching human beings. (The reason for excluding the story of Sayyidna Yusuf (علیہ السلام) from the parameter of this method appears in the Tafsir of Surah Yusuf included in Volume V, pages 24, 25)
The same method was used in relating the story of the People of Kahf. Here, the Qur’ an has described its particular parts that were relevant to the real objective. No mention was made of the remaining parts that were purely historical or geographical. Of course, mention was made of the number of the People of Kahf. The questions regarding the period of time they remained asleep were certainly alluded to, even an indication was released towards the answer but, along with it, an instruction was also given that it was not appropriate to investigate and debate such issues. These should be entrusted with Allah Ta` ala. This is the reason why the Holy Prophet ﷺ who was duty-bound to explain the meanings of the Holy Qur’ an never related those parts of the story in any Hadith. It is on the grounds of this Qur'anic methodology that great men among the Sahabah and Tabi` in have declared the essential policy guideline in such matters by saying:
اَبھَمُوا مَآ اَبھَمَہُ اللہُ (الاتقان للسیوطی)
What Allah has left undetermined, you too leave it undetermined. (a1-Itqan li-Suyuti)
This approach and conduct of leading Sahabah and 'I'abi` in required that, in this Tafsir too, those parts of the story should be ignored as ignored by the Qur'an and Hadith. But, this is a time when historical and geographical breakthroughs are taken as great achievements. Therefore, later day scholars of Tafsir have described those parts as well in varying lengths. As far as Tafsir Ma` ariful-Qur'an is concerned, the parts of the story that have already been mentioned in the Qur'an will be covered under the explanation of its verses. The remaining historical and geographical parts of the story are being described here within the limits of their need. However, the truth of the matter is that, even after this description, the end result will remain the same - that is, it is impossible to arrive at a categorical decision in these matters. The reason is that writings in Islamic, and then Christian history, relating to this subject are so different, even contradictory, that one writer determines something in the light of his investigation, opinion and evidence while the other prefers something else.
Events relating to hiding in caves to protect faith have been many and widespread
One major reason for differences existing among historians lies in the great importance attached to monasticism by adherents to the faith brought by Sayyidna ` Isa (علیہ السلام) . As a result, there were several instances spread around different regions and countries of the world where some people took shelter in caves to devote themselves to the worship of Allah Ta’ ala living there for the rest of their lives. Now, where so ever some such event has occurred, it was not so far out for a historian to suspect it to be that of the People of Kahf.
Jangan sekali-kali engkau menyangka -wahai Rasul- bahwa kisah ashabulkahfi (para penghuni gua) dan batu bersurat yang tertulis padanya nama-nama mereka merupakan mukjizat dan tanda-tanda kebesaran Kami yang sangat menakjubkan, akan tetapi mukjizat lainnya lebih menakjubkan dari itu, seperti penciptaan langit dan bumi.
Mensajero, ¿acaso consideras que la historia de los jóvenes de la caverna y la tabla en la que se escribieron sus nombres fue uno de Mis milagros más asombrosos? De hecho, otros signos como la creación de los cielos y la Tierra son más sorprendentes.
"Atau kamu mengira bahwa orang-orang yang mendiami gua dan (yang mempunyai) raqim itu, mereka termasuk tanda-tanda kekuasaan Kami
yang mengherankan. (Ingatlah) tatkala pemuda-pemuda itu mencari tempat
berlindung ke dalam gua lalu mereka berdoa, 'Wahai Rabb kami berikanlah rahmat kepada kami dari
sisiMu dan sempurnakanlah bagi kami petunjuk yang lurus dalam urusan kami (ini).' Maka Kami tutup telinga mereka beberapa tahun dalam gua itu.
Kemudian Kami bangunkan mereka, agar Kami me-ngetahui manakah di antara kedua golongan itu yang
lebih tepat dalam menghitung berapa lamanya mereka tinggal (dalam gua itu)." (Al-Kahfi: 9-12).
(9) Istifham (kata tanya) ini ditujukan untuk
peniadaan dan larangan. Maksudnya, jangan kamu menyangka bahwa kisah Ash-habul Kahfi (penghuni gua) dan peristiwa yang terjadi pada mereka adalah perkara yang
aneh pada tanda-tanda kekuasaan Allah dan perkara yang mengagumkan pada hikmahNya. (Jangan menyangka) tidak ada kisah yang sepadan dengannya dan peristiwa
yang serupa dengannya. Bahkan, Allah itu memiliki tanda-tanda kekuasaanNya yang menakjubkan nan
aneh yang sangat banyak yang selevel tan-da-tanda kekuasaanNya pada Ashhabul Kahfi, bahkan lebih
besar darinya.
Allah senantiasa memperlihatkan kepada para hamba tanda-tanda kekuasaanNya di langit, bahkan
pada diri mereka sendiri yang menyebabkan kebenaran menjadi jelas dari kebatilan, (menjadi jelas pula) petunjuk dibandingkan kesesatan.
Penafian ini tidak ditujukan bahwa kisah Ashhabul Kahfi ini termasuk perkara yang menakjubkan.
Justru, kisah ini termasuk salah satu tanda kekuasaan Allah yang membuat decak kagum. Akan
tetapi, maksud peniadaan ini adalah bahwa peristiwa sema-cam itu sangat banyak. Terpaku dengan
kisah ini saja dalam keka-guman dan keterbelalakan merupakan cermin kedangkalan ilmu dan akal.
Justru, tugas seorang Mukmin adalah merenungi seluruh tanda-tanda kekuasaanNya, yang Allah
mengajak para hambaNya agar merenunginya. Karena perenungan terhadap tanda kekuasa-an Allah
merupakan kunci keimanan, jalan menuju ilmu dan ke-yakinan.
Mereka dikaitkan kepada kata al-kahfi yang berarti gua yang berada di gunung. ﴾ وَٱلرَّقِيمِ ﴿
"Yang mempunyai raqim," yaitu kitab yang di dalamnya telah tertulis nama-nama dan kisah-kisah
mereka, adalah karena mereka terus bersamanya dalam masa yang sangat lama.
(10) Kemudian Allah menyebutkan kisah mereka secara global. Setelah itu,
diikuti dengan perinciannya. Allah berfirman, ﴾ إِذۡ أَوَى ﴿ "Ingatlah tatkala pemuda-pemuda itu mencari tempat berlindung," yaitu para remaja itu ﴾
إِلَى ٱلۡكَهۡفِ ﴿ "ke dalam gua." Tindakan itu mereka tujukan untuk menjaga dan membentengi dirinya dari fitnah kaum-nya terhadap mereka ﴾
فَقَالُواْ رَبَّنَآ ءَاتِنَا مِن لَّدُنكَ رَحۡمَةٗ ﴿ "lalu mereka berdoa, 'Wa-hai Rabb kami, berikanlah rahmat kepada kami dari sisiMu'." Engkau me-neguhkan kami dengannya, menjaga kami dari keburukan serta memberikan kami taufik untuk kebaikan.
﴾ وَهَيِّئۡ لَنَا مِنۡ أَمۡرِنَا رَشَدٗا 10 ﴿ "Dan sempurnakanlah bagi kami petunjuk yang lurus dalam urusan kami
(ini)," maksudnya mudahkanlah bagi kami segala sebab kausalitas yang
menyampaikan kepada petunjuk, dan perbaikilah urusan agama dan dunia kami. Mereka telah
meng-gabungkan antara usaha dan lari dari fitnah menuju kepada lokasi yang bisa menjadi tempat
persembunyian (mereka) dengan ketun-dukan dan permintaan mereka kepada
Allah agar dimudahkan urusan-urusannya, dan tidak menyandarkan urusan-urusan kepada diri mereka
sendiri dan kepada makhluk lainnya.
(11) Oleh karena itu, Allah mengabulkan doa mereka dan mengondisikan
sesuatu yang belum pernah mereka sangka. Allah berfirman, ﴾ فَضَرَبۡنَا عَلَىٰٓ ءَاذَانِهِمۡ فِي
ٱلۡكَهۡفِ ﴿ "Maka kami tutup telinga mereka dalam gua itu," maksudnya Kami telah menidurkan mereka ﴾
سِنِينَ عَدَدٗا 11 ﴿ "beberapa tahun," yaitu tiga ratus sembilan tahun lamanya. Dalam tidur itu,
mengandung unsur pemeliharaan terhadap kalbu-kalbu mereka dari kegoncangan dan ketakutan serta
penjagaan dari (siksaan) kaumnya [dan agar menjadi sebuah bukti nyata
(tentang kekuasaan Allah)].
(12) ﴾ ثُمَّ بَعَثۡنَٰهُمۡ ﴿ "Kemudian Kami bangunkan mereka," yaitu dari tidur mereka. ﴾
لِنَعۡلَمَ أَيُّ ٱلۡحِزۡبَيۡنِ أَحۡصَىٰ لِمَا لَبِثُوٓاْ أَمَدٗا 12 ﴿ "Agar Kami mengetahui ma-nakah di antara kedua golongan itu yang lebih tepat dalam menghitung berapa lamanya mereka tinggal (dalam gua itu)," maksudnya agar Kami mengetahui siapakah di antara mereka yang lebih tepat dalam meng-hitung rentang waktu mereka tinggal (di dalam gua).
Sebagaimana Allah berfirman,
﴾ وَكَذَٰلِكَ بَعَثۡنَٰهُمۡ لِيَتَسَآءَلُواْ بَيۡنَهُمۡۚ ﴿
"Dan demikianlah Kami bangunkan mereka agar mereka saling ber-tanya di antara mereka sendiri…."
(Al-Kahfi: 19).
Berkaitan dengan mengetahui berapa lama mereka tinggal terdapat keakuratan dalam menghitung dan
pengenalan tentang kesempurnaan kekuasaan Allah, hikmah dan rahmatNya. Seandai-nya mereka terus
tidur, maka tidak ada pengetahuan tentang kisah mereka sedikit pun.
Nemoj misliti, Vjerovjesniče, da je kazivanje o stanovnicima Pećine i o ploči na kojoj su bila ispisana imena onih mladića čudno i neobično za Allaha; Njegova je moć veća od toga, Njemu ništa nije teško. Istinski zapanjujuće je Njegovo stvaranje nebesa i Zemlje.
Do not think, O Messenger, that the story of the people of the cave and the tablet on which their names were written are from our amazing signs. In fact, other signs such as creating the heavens and earth are more amazing.
Non pensare – o Messaggero – che la storia della gente delle grotte, e la tavola sulla quale vennero scritti i loro nomi, siano tra i Nostri miracoli stupefacenti; al contrario, ve ne sono altri ancora più stupefacenti, come la creazione dei cieli e della terra.
Ô Messager, ne crois pas que le récit des jeunes gens de la caverne (`aşħâbu l-kahfi) et de la Table sur laquelle sont inscrits leurs noms, fait partie de Nos signes les plus prodigieux. D’autres sont bien plus prodigieux que ceux-là, comme la création des Cieux et de la Terre par exemple.
9- Sen, Kehf ve Rakîm ashabını âyetlerimizin hayret edileceklerinden mi sandın?
10- Hani, o gençler bir mağaraya sığınmış ve şöyle demişlerdi:“Rabbimiz, bize katından bir rahmet ver ve işimizde doğruya ulaşmayı bize kolaylaştır!”
11- Bunun üzerine biz de mağarada kulaklarına perde çekip yıllarca (onları uyuttuk).
12- Sonra da iki zümreden hangisinin, (mağarada) kaldıkları süreyi daha iyi hesap ettiğini ortaya çıkarmak için onları uyandırdık.
9. “Sen, Kehf ve Rakîm ashabını âyetlerimizin hayret edileceklerinden mi sandın?” Bu, hem olumsuzluk hem de yasaklama anlamında bir sorudur. Yani sen, Kehf ashabı kıssasını, onların başlarından geçenleri, Yüce Allah’ın âyetleri (mucizeleri ve ibretli işleri) arasında şaşılacak ve hikmeti çerçevesinde görülmedik, eşi ve benzeri olmayan bir şey sanma! Aksine Yüce Allah’ın, Kehf ashabındaki ayetleri türünden hatta ondan da büyük olan hayret edilecek pek çok ayetleri vardır. Allah, kullarına hem dış dünyada hem de kendi nefislerinde, hakkı batıldan ve hidâyeti sapıklıktan açıkça ayırt edecekleri türlü âyetler gösterip durur. Bu olumsuzlamadan kasıt, Kehf ashabının kıssasının hayret edilecek işlerden olmadığının ifade edilmesi değildir. Aksine bu kıssa, elbette ki Allah’ın hayret edilecek ve şaşılacak âyetlerindendir. Bu olumsuzlamadan esas maksat, bunun türünden daha pek çok âyet olduğunu ifade etmektir. O nedenle yalnızca bunu hayret edilecek ve garip karşılanacak bir âyet olarak görmek, ilim ve akıl açısından bir eksikliktir. Aksine mü’minin görevi, Yüce Allah’ın haklarında düşünmeye çağırmış olduğu bütün âyetleri üzerinde tefekkür etmektir. Çünkü bu âyetler, imanın anahtarı, ilme ve kesin bilgiye ulaşmanın yoludur. Bu kişilerin dağda bulunan mağara demek olan “Kehf” ile isim ve kıssalarının yazıldığı kitabe/yazıt anlamındaki “Rakîm”e izafe edilerek “Kehf ve Rakîm ashabı” diye anılmaları çok uzun bir süre orada kalmalarından dolayıdır.
10. Daha sonra Yüce Allah, onların ilerde genişçe açıklayacağı kıssalarını önce özetle zikrederek şöyle buyurmaktadır:“Hani o gençler” kavimlerinin kendilerini dinlerinden dönmek için işkenceye maruz bırakmalarından korunup kendilerini himaye etmek istemişler ve “bir mağaraya sığınmış ve şöyle demişlerdi: Rabbimiz, bize tarafından” kendisiyle bize sebat vereceğin, bizi kötülükten koruyacağın ve hayra muvaffak kılacağın “bir rahmet ver ve işimizde doğruya ulaşmayı bize kolaylaştır!” Doğruya ulaştıran her yolu bize kolaylaştır, din ve dünya işimizi ıslah eyle! Böylelikle onlar hem fitneden kaçıp kurtulmak kastı ile saklanabilecekleri bir yere doğru koşup gitmiş hem de Yüce Allah’tan işlerini kolaylaştırmayı niyaz etmişlerdir. Ayrıca ne kendilerine ne de diğer yaratıklara bel bağlamamışlardır. İşte bundan dolayı Yüce Allah, onların dualarını kabul buyurmuş ve onlara akıllarına bile gelmeyen bir imkân nasip etmişti.
11. “Bunun üzerine biz de mağarada kulaklarına perde çekip yıllarca” üç yüz dokuz yıl “(onları uyuttuk).” Sözü edilen bu uyku sayesinde kalpleri ıztırap ve korkuya karşı korunduğu gibi kendileri de kavimlerinden de korunmuş oldular. Ayrıca bununla apaçık bir mucize de gerçekleşmiş oldu.
12. “Sonra da iki zümreden hangisinin, (mağarada) kaldıkları süreyi daha iyi hesap ettiğini” yani onların kaldıkları süreyi daha iyi tespit ettiğini “ortaya çıkarmak için onları uyandırdık.” Nitekim Yüce Allah ilerde şöyle buyurmaktadır: “İşte böylece kendi aralarında soruştursunlar diye onları uyandırdık.”(el-Kehf, 18/19) Onların kaldıkları sürenin bilinmesi ve hesabın iyice tesbit edilmesi ile Allah’ın kudretinin kemali, O’nun hikmeti ve rahmeti de bilinmiş oldu. Eğer uykuları devam edip gitseydi onların kıssaları ile ilgili bu hususların hiç birisi bilinmeyecekti.
The incident of the Men of the Cave shows symbolically the stages through which true believers have to pass in their lives and the hurdles which they have to surmount. We learn from this incident that true believers sometimes, by force of circumstances, are compelled to take refuge in a ‘cave’. But, from this cave which, to all appearances, was a grave for them, emerged a flood of life and vitality. Where their opponents had planned to end the lives of these young men, a new history began for them from that very same place. If the Men of the Cave are the same individuals known as the Seven Sleepers in Christian history, the story relates to the city of Ephesus. This once famous city, dating back to ancient times, was situated on the west coast of Turkey, where its majestic ruins can still be seen today. During the period 249 to 251 A.D., this area was under the rule of a Roman ruler, Desius. Polytheism was prevalent here and the moon was treated as a god and worshipped. During this period, the message of the Unity of God (monotheism) reached this area through the early followers of Jesus Christ and started spreading. The Roman ruler of this place, who was a pagan, could not tolerate the spread of this monotheistic religion and started persecuting the followers of Jesus Christ. The aforesaid ‘Men of the Cave’ were seven young men from noble families of Ephesus, who embraced the monotheistic religion probably in the year 250 A.D. and who became preachers of that religion. When they were harassed by the authorities, they fled the city and took refuge in a big cave on the side of a nearby mountain.
Huwag kang magpalagay, O Sugo, na ang kasaysayan ng magkakasama sa yungib at ng tablero nilang sinulatan ng mga pangalan nila ay kabilang sa mga tanda Naming kataka-taka, bagkus ang iba pa rito ay higit na kataka-taka, gaya ng pagkalikha sa mga langit at lupa.
-Ey Resul!- Sadece Ashâb-ı Kehf'in ve isimlerinin yazılı bulunduğu levhanın kıssasının şaşılacak ayetlerimizden olduğunu zannetme. Bilakis göklerin ve yerin yaratılışı gibi diğerleri daha çok şaşılacak şeylerdir.
Hỡi Thiên Sứ Muhammad, Ngươi đừng tưởng câu chuyện của những người trong Hang núi và tấm Bia ký được ghi tên của họ là một kỳ quan trong những Dấu Lạ của TA (Allah) mà còn có những Dấu Lạ khác còn kỳ diệu chẳng hạn như việc tạo hóa các tầng trời và trái đất.
The Story of the People of Al-Kahf Here Allah tells us about the story of the people of Al-Kahf in brief and general terms, then Heexplains it in more detail. He says
أَمْ حَسِبْتَ
(Do you think) -- O Muhammad --
أَنَّ أَصْحَـبَ الْكَهْفِ وَالرَّقِيمِ كَانُواْ مِنْ ءَايَـتِنَا عَجَبًا
(that the people of Al-Kahf and Ar-Raqim were a wonder among Our signs) meaning, their case was not something amazing compared to Our power and ability, for the creation of the heavens and earth, the alternation of night and day and the subjugation of the sun, moon and heavenly bodies, and other mighty signs indicate the great power of Allah and show that He is able to do whatever He wills. He is not incapable of doing more amazing things than the story of the people of the Cave. Similarly, Ibn Jurayj reported Mujahid saying about,
أَمْ حَسِبْتَ أَنَّ أَصْحَـبَ الْكَهْفِ وَالرَّقِيمِ كَانُواْ مِنْ ءَايَـتِنَا عَجَبًا
(Do you think that the people of Al-Kahf and Ar-Raqim were a wonder among Our signs) "Among Our signs are things that are more amazing than this." Al-`Awfi reported that Ibn `Abbas said:
أَمْ حَسِبْتَ أَنَّ أَصْحَـبَ الْكَهْفِ وَالرَّقِيمِ كَانُواْ مِنْ ءَايَـتِنَا عَجَبًا
(Do you think that the people of Al-Kahf and Ar-Raqim were a wonder among Our signs) "What I have given to you of knowledge, the Sunnah and the Book is far better than the story of the people of Al-Kahf and Ar-Raqim." Muhammad bin Ishaq said: "(It means) I have not shown My creatures a proof more amazing than the story of the people of the Al-Kahf and Ar-Raqim." iAl-Kahf refers to a cave in a mountain, which is where the young men sought refuge. With regard to the word Ar-Raqim, Al-`Awfi reported from Ibn `Abbas that it is a valley near Aylah. This was also said in another narration by `Atiyah Al-`Awfi and Qatadah. Ad-Dahhak said: "As for Al-Kahf, it is a cave in the valley, and Ar-Raqim is the name of the valley." Mujahid said, "Ar-Raqim refers to their buildings." Others said it refers to the valley in which their cave was. `Abdur-Razzaq recorded that Ibn `Abbas said about Ar-Raqim: "Ka`b used to say that it was the town." Ibn Jurayj reported that Ibn `Abbas said, "Ar-Raqim is the mountain in which the cave was." Sa`id bin Jubayr said, "Ar-Raqim is a tablet of stone on which they wrote the story of the people of the Cave, then they placed it at the entrance to the Cave."
إِذْ أَوَى الْفِتْيَةُ إِلَى الْكَهْفِ فَقَالُواْ رَبَّنَآ ءَاتِنَا مِن لَّدُنكَ رَحْمَةً وَهَيِّىءْ لَنَا مِنْ أَمْرِنَا رَشَدًا
((Remember) when the young men fled for refuge to Al-Kahf. They said: "Our Lord! Bestow on us mercy from Yourself, and facilitate for us our affair in the right way!") Here Allah tells us about those young men who fled from their people for the sake of their religion, fearing persecution. So they fled taking refuge in the cave of a mountain, where they hid from their people. When they entered the cave, they asked Allah to show mercy and kindness towards them,
رَبَّنَآ ءَاتِنَا مِن لَّدُنكَ رَحْمَةً
(Our Lord! Bestow on us mercy from Yourself,) meaning, `give us Your mercy and conceal us from our people.'
وَهَيِّىءْ لَنَا مِنْ أَمْرِنَا رَشَدًا
(and facilitate for us our affair in the right way.) means, direct our matter well, i.e., grant us a good end. As was reported in the Hadith:
«وَمَا قَضَيْتَ لَنَا مِنْ قَضَاءٍ فَاجْعَلْ عَاقِبَتَهُ رَشَدًا»
(Whatever You have decreed for us, make its consequences good).
فَضَرَبْنَا عَلَى ءَاذَانِهِمْ فِى الْكَهْفِ سِنِينَ عَدَدًا
(Therefore, We covered up their hearing in the cave for a number of years.) meaning, `We caused them to sleep when they entered the cave, and they slept for many years.'
ثُمَّ بَعَثْنَـهُمْ
(Then We raised them up) from that slumber, and one of them went out with his Dirhams (silver coins) to buy them some food, as it will be discussed in more detail below. Allah says:
ثُمَّ بَعَثْنَـهُمْ لِنَعْلَمَ أَيُّ الحِزْبَيْنِ
(Then We raised them up, that We might test which of the two parties) meaning, the two parties who disputed about them,
أَحْصَى لِمَا لَبِثُواْ أَمَدًا
(was best at calculating the time period that they tarried.) It was said that this refers to how long they stayed in the cave.
Hỡi Thiên Sứ Muhammad, hãy nhớ lại khi một nhóm thanh niên có đức tin chạy trốn vì tôn giáo của họ. Họ cầu nguyện Thượng Đế của họ, nói: Lạy Thượng Đế của bầy tôi, xin Ngài hãy thương xót và tha thứ tội lỗi của bầy tôi, xin Ngài cứu bầy tôi khỏi kẻ thù của bầy tôi, và xin Ngài hãy làm cho sự việc di cư khỏi những kẻ vô đức tin và mang theo đức tin của bầy tôi đến với con đường đúng đắn.
-Ey Resul!- Dinleri için kaçıp mağaraya sığınan Mümin gençlerin dualarında şöyle dediklerini söyle: Rabbimiz bize katından rahmet vererek günahlarımızı bağışla. Ve bizi düşmanlarımızdan kurtar. Kâfirlerden (kaçarak) yaptığımız hicret ve iman edişimizde hak ve doğru yola ulaşmamız için bize hidayet ver.
Remember, O Messenger, when the believing youngsters took refuge in the cave, fleeing with their religion. Then they said in their supplication to their Lord: Our Lord, give us mercy from Yourself, by forgiving our sins and saving us from our enemies, and grant us guidance towards the right path and correctness in the matter of migrating from the disbelievers and in faith.
Banggitin mo, O Sugo, nang nagpakandili ang mga kabataang mananampalataya dahil sa pagtakas dahil sa relihiyon nila saka nagsabi sila sa panalangin nila sa Panginoon nila: "Panginoon namin, magbigay Ka sa amin mula sa ganang Iyo ng isang awa sa pamamagitan ng pagpapatawad Mo sa amin sa mga pagkakasala namin at pagliligtas Mo sa amin mula sa mga kaaway namin. Gumawa Ka para sa amin, kaugnay sa nauukol sa paglikas palayo sa mga tagatangging sumampalataya at [nauukol] sa pananampalataya, ng isang pagkapatnubay tungo sa daan ng katotohanan at isang pagkatama."
Ingatlah -wahai Rasul- tatkala beberapa pemuda yang beriman melarikan diri untuk mencari perlindungan demi menyelamatkan agama mereka, lalu mereka menghaturkan doa, "Wahai Tuhan kami, berikanlah rahmat kepada kami dari sisi-Mu dengan mengampuni dosa-dosa kami, dan menyelamatkan kami dari makar musuh-musuh kami, serta jadikanlah iman kami dan hijrahnya kami dari orang-orang kafir sebagai petunjuk dan sikap istiqamah menuju jalan kebenaran."
Ô Messager, rappelle-toi lorsque de jeunes croyants fuirent pour préserver leur foi et demandèrent à leur Seigneur dans leur invocation: Ô notre Seigneur, fais-nous miséricorde, pardonne nos péchés et sauve-nous de nos ennemis, et fasse que notre foi et cet éloignement des mécréants soient une voie menant avec certitude à la vérité.
Ricorda, o Messaggero, di quando i giovani credenti fuggirono con la loro fede, e dissero al loro Dio, durante la loro preghiera: "Dio nostro, donaci Misericordia, da parte Tua, perdonando i nostri peccati e salvandoci dai nostri nemici; e fa sì che la nostra fuga dai miscredenti e la nostra fede siano una guida e sostegno alla Retta Via."
Mensajero, recuerda cuando los jóvenes creyentes se refugiaron en la caverna, huyendo para mantener su religión. Entonces dijeron suplicando a su Señor: “Señor nuestro, concédenos Tu misericordia, perdonando nuestros pecados y salvándonos de nuestros enemigos, y danos orientación hacia el camino correcto y guía sobre cómo emigrar de la incredulidad hacia la fe”.
Vjerovjesniče, sjeti se dana u kojem je nekoliko mladića vjernika ušlo u pećinu bježeći od sunarodnikā grešnikā koji su ih htjeli silom odvratiti od vjerovanja u Allaha i navesti na obožavanje idolā i šejtana. Tad su zamolili svog Gospodara: “Gospodaru naš, podari nam Svoju milost tako što ćeš nam oprostiti grijehe, spasiti nas od neprijatelja, i naše napuštanje nevjernika i naše vjerovanje učiniti uputom na pravi put!”
Nakon njihovog putovanja i traženja utočišta u pećini Mi smo ih tvrdo uspavali, tako da ne čuju glasove, i tako ih ostavili dugi niz godina.
Setelah mereka masuk dan berlindung dalam gua itu, Kami pun menutup telinga mereka agar tidak mendengar suara apa pun dan Kami menidurkan mereka dalam kurun tahun yang begitu lama.
Après avoir quitté leur cité et s’être refugié dans la caverne, Nous avons apposé sur leurs oreilles un voile de sorte qu’aucun son ne leur parvienne et les avons fait dormir de nombreuses années.
Bunun üzerine biz onların (grup halinde dinleri adına toplumlarından ayrılarak) mağaraya sığınmalarından sonra bütün sesleri duymayacak şekilde kulaklarına perde çektik ve mağarada onları çok uzun seneler uyuttuk.
Poi, dopo aver camminato ed essere fuggiti verso la caverna, ponemmo un velo sui loro orecchi, impedendo loro di ascoltare le voci, e facemmo scendere il sonno su di loro per diversi anni.
Pagkatapos, matapos ng paglalakbay nila at pagpapakandili nila sa yungib, nagtakip Kami sa mga tainga nila ng isang tabing sa pagkarinig sa mga tunog at nagpukol Kami sa kanila ng pagkatulog sa loob ng maraming taon.
Then after they went and took refuge in the cave, I put a barrier on their ears from hearing, and I put them to sleep for many years.
Luego, después de que dejaron la ciudad y se refugiaron en la caverna, coloqué un velo sobre sus oídos y los hice dormir durante muchos años.
Rồi sau khi họ vào ẩn nấp trong hang núi thì TA (Allah) cho một tấm màn bịt tai của họ lại để họ không nghe thấy bất cứ âm thanh nào và TA đã làm cho họ ngủ say sưa trong nhiều năm.
People of Kahf: Place and Period
Tafsir authority al-Qurtubi of al-Andulus (Spain) has reported some events at this juncture in his Tafsir. Some of these events, that belong to different cities, he had heard or seen himself. First of all, he says on the basis of a report from Dahhak that al-Raqim is the name of a town in Rum (the Greco-Roman territory) where twenty-one men are lying in a cave as if they are sleeping. Then, he reports from Tafsir authority, Ibn ` Atiyyah that he had heard from many people that there was a cave in Sham (Syria) which had some dead bodies in it. Attendants said that they were the ones called the People of Kahf. And adjacent to the cave, there was the structure of a mosque and residential house called Raqim. In addition to the dead bodies, the skeleton of a dead dog was also present there.
Then, al-Qurtubi writes about another event relating to al-Gharnatah (Granada) in al-Andulus (Spain), again reporting from Ibn ` Atiyyah who says, 'there is a cave in Lawshah (Lojah), a village outside al-Gharnatah. It has some dead bodies and along with these there is the skeleton of a dead dog as well. Most of the dead bodies have no flesh left reducing them to bare skeletons. However, some do have signs of flesh and skin still being there. Centuries have passed over this. But, nothing is known about them authentically. Some people say that they were the People of Kahf. Ibn ` Atiyyah further says, 'when I heard this news, I personally went there in the Hijrah year 504. On arrival there, I really found those bodies in the same state. Close by there is a mosque and a structure of the Roman period called Raqim. It seems to have been some palace from the remains of several walls still there. This thing is located in an unpopulated area with wild growth around. He also said, 'remains of an old city are found in the area characterized by higher altitudes in al-Gharnatah. It is Roman in style. The name of the city is said to be Raqyus. We have seen many graves and strange things in its ruins.' From what has been said here it will be realized that al-Qurtubi who lived in Spain avoids calling anyone as the People of Kahf definitely, despite that he has described these events as reported. Then, there is the case of Ibn ` Atiyyah who, despite his personal observation, did not claim that they were the People of Kahf. He rather limits himself to reporting what was popular. But, Abu Hayyan, the seventh century commentator from al-Andulus (Spain) was born in al-Gharnatah itself in Hijrah year 654. There he was raised and there he lived. He too mentions the cave of al-Gharnatah in his Tafsir, al-Bahr al-Muhit, very much like al-Qurtubi has done. After having written about the eye witness account of Ibn ` Atiyyah, he says, 'when I was in al-Andulus (that is, before shifting to Cairo), many people went to see this cave. They used to say that, despite that those bodies are still there and the visitors do count them out but, somehow, they always make a mistake in giving their correct number.' After that he said, 'as for the city of Raqyus mentioned by Ibn ` Atiyyah which is located on the side of al-Gharnatah that faces the Qiblah, I have myself passed by it so many times and I have seen unusually large rocks in it.' After that, he says: " و یترحج کون اھل الکھف بالاندلس لکثرۃ دین النصاریٰ بھا حتّٰی ھی بلاد مملکتھم العظمیٰ " (one reason for preferring the possibility of the People of Kahf being in al-Andulus could be that it is predominantly Christian to the extent that this particular region is their largest religious center - Tafsir al-Bahr al-Muhit, p. 102, v. 6).
Tafsir authority Ibn Jarir and Ibn Abi Hatim following a report of 'Awfi from Sayyidna Ibn ` Abbas ؓ say that Raqim is the name of a valley which is located near Ailah ('Aqabah) south of Palestine. And the two of them along with other Hadith experts also report from Sayyidna ` Abdull ah ibn ` Abbas ؓ that he said, 'I do not know what Raqim is. But, when I asked Ka'b al-Ahbar, he said that Raqim is the name of the town where the People of the Kahf lived before going into the Cave.' (Ruh al-Ma` ani)
Ibn Abi Shaibah, Ibn al-Mundhir and Ibn Abi Hatim report Sayyidna ` Abdullah ibn ` Abbas ؓ to have said, 'we waged a Jihad against Byzantine forces in the company of Sayyidna Mu` awiyah ؓ which is known as the battle of al-Madiq (المضیق). On this trip, we passed through the site of the Cave of the People of Kahf. The Qur'an mentions it. Sayyidna Mu` awiyah wanted to go into the cave and see the bodies of the People of Kahf. Sayyidna Ibn ` Abbas ؓ said, 'let us not do so because Allah Ta` ala has already prohibited someone better than you from seeing them, that is, the Rasul of Allah. Is it not that Allah says in the Qur’ an: لَوِ اطَّلَعْتَ عَلَيْهِمْ لَوَلَّيْتَ مِنْهُمْ فِرَارًا وَلَمُلِئْتَ مِنْهُمْ رُعْبًا (If you had a look at them, you would have fled away from them and would have been filled with awe of them - 18)? But, Sayyidna Mu` awiyah ؓ did not accept this suggestion of Sayyidna Ibn ` Abbas ؓ perhaps for the reason that the state in which they were portrayed by the Qur'an related to the time when they were alive and it was not necessary that they would still be found in the same state. Therefore, a few men were sent to have a look at them. They reached the cave. But, when they wanted to enter into the cave, Allah Ta` ala sent a punishing wind upon them that turned all of them out and away from the cave. (Ruh al-Ma` ani p. 227, v. 15)
The reports and narratives appearing above establish that commentators have given three locations for the site of the Cave of the People of Kahf. Firstly, in Ailah near 'Aqabah on the shore of the Gulf of 'Aqabah. Most of the narrations from Sayyidna Ibn ` Abbas ؓ favour this interpretation.
From the personal observation of Ibn ` Atiyyah, and Abu Hayyan's support, it seems likely that this cave is in al-Gharnatah, al-Andulus (Spain). Out of these two places, the name of a city or particular building has also been given as Raqim. Similarly, the name of the great structure in ruins close to the cave in al-Gharnatah has been cited as Raqim. Then, none of the two kinds of reports decisively say that this cave was The Cave of the People of Kahf. Both rely on popular local talk and oral tradition. As for the old name of the city where the People of Kahf lived, it has been mentioned as Ifsus (Ephesus as in the Epistle of Paul the Apostle to the Ephesians - Holy Bible, p. 239), with Tarsus as its Islamic name, in nearly all Tafsir reports of al-Qurtubi, Abu Hayyan and Ibn Jarir. That this city was located on the western coast of Asia Minor is a fact accepted by historians. This shows that the Cave is also within Asia Minor. Therefore, there is no proof to declare any one of these as true and the rest as false. As for probability, all three are probable. In fact, no one can deny the very probability that the events relating to these caves, despite being true, may not be relevant to the Cave of the People of Kahf that has been mentioned in the Qur’ an. May be, it is somewhere else. And it is also not necessary that Raqim at this place may exclusively be the name of some city or building. In fact, no one can reject even the probability that Raqim denotes the inscription engraved with the names of the People of Kahf on a tablet and placed on the entrance to the cave by some king.
Investigations of Modern Historians
Some contemporary historians have made considerable efforts to determine the place and time of the Cave of the People of Kahf with the help of Christian and European historical accounts.
Abul-Kalam Azad has declared the present city of Petra near Ailah ('Aqabah) - Arabicized by Arab historians as Batra - as the old city of Raqim. With reference to current historical accounts, he reports the remnants of a cave in the mountain and of some mosque adjacent to it. In confirmation, he refers to the Book of Joshua in the Old Testament (18:27) where the place has been mentioned as Raqm or Raqim. According to him, this is the place now called Petra. But, this has been considered doubtful as the reference to Raqm or Raqim in the Book of Joshua is connected with the inheritance of Bani bin Yamin (Benyamin). Then, this territory was located west of River Jordan and the Dead Sea where the city of Petra could have not possibly been located. Therefore, contemporary archaeologists are very reluctant in accepting Petra and Raqim as one and the same. (Encyclopedia Britannica 1946, v. 17, p. 658)
Commentators in general have pointed out to the city of Ifsus, a major Byzantine city on the western coast of Asia Minor the remains of which are still found twenty or twenty five miles south of the modern Turkish city of Izmir (Samarna).
Maulana Sayyid Sulaiman Nadwi while mentioning the city of Petra in his book, Ard al-Qur'an, has put Raqim in parenthesis. But, he has not given any evidence in support of the proposition that the old name of the city of Petra was Raqim. Maulana Hifzur-Rahman Sihwarwi has also adopted this view. For evidence, he refers to Torah: The book of Numbers and the book of Isaiah and gives the name of Petra as Raqimah. (Dai’ rah al-Ma’ arif al-` Arabiyah)
When a cave was discovered in a desolate jungle area close to Amman in the Hashemite Kingdom of Jordan, the Archaeological Department of the Government started digging operations on that site in the year 1963. After having removed the upper strata of topsoil and rocks, they found six coffins filled with bones and stones, and two graves. Towards the south side of the cave, they found inscriptions on rocks in Byzantian script. Local people think that this is the place called Raqim close to which is this cave of the People of Kahf. Allah knows best.
My revered teacher and master, Maulana Ashraf All Thanavi (رح) ، relying on Tafsir Haqqani, has reported the following historical account of the place and time of the People of Kahf. According to this account, when the People of Kahf had escaped the tyranny of the king of the time and taken shelter in the cave, the time was the year 250A.D. Then they re-mained asleep for three hundred years. Thus, it comes to a total of 550A.D. And the Holy Prophet ﷺ was born in 570 A.D. Therefore, this event of their wakening occurred twenty years before the birth of the Holy Prophet ﷺ . Then, in Tafsir Haqqani as well, their locale has been deter-mined as the city of Ifsus or Tarsus that used to be in Asia Minor. Its ruins still remain. And Allah knows best the reality of it.
These historical and geographical details have been given here from the reports of classical commentators, then from contemporary historians. This humble writer had already submitted that neither does the understanding of any verse of the Qur'an depend on these, nor does any essential part of the objective for which the Qur’ an has related this story belongs thereto. Then, relevant reports and stories and their indicators and connections are so different that, despite all investigations and efforts, it is just not possible to take any categorical decision in this mat-ter. Having preferences and inclinations is all that is left to do here. But, in our time, educated people have acquired an increased taste in historical investigations. It is for this satisfaction that these details have been reported for they, by way of introduction and hypothesis, tell us at least this much that this event came to pass after Sayyidna ` Isa (علیہ السلام) close to the time of the Holy Prophet ﷺ . And that most reports seem to agree on this being near the city of Ifsus or Tarsus. Even then, Allah knows best. And the truth is that we, after all these investigations, are standing where we had started from - that there is no need to fix an exact location, nor can this be fixed with any certain modality. The Tafsir and Hadith authority, Ibn Kathir has said exactly this about it:
قد اَخبَرنَا اللہُ تَعَلٰی بذٰلِک وَاَرَادَ مِنَّا فَھمَہ وَتَدَ ؓ رَہ، وَ لَم یُخبِرنَا بِمَکَانِ ھٰذَا الکَھفِ فِی ایِّ البلادِ مِنَ الاَرضِ اِذلاَ فَایٔدَۃ لَنَا فِیہ ولا قصد شَرعِی
Allah Ta` ala has already told us about that. And He expects us to understand it and deliberate into it. And He did not tell us about the location of this Cave in a particular city out of this earth because there is nothing beneficial for us in it nor does any religious objective hinge upon it - Ibn Kathir, v. 3, p. 75.
When did the event relating to the People of Kahf come to pass and why did they take shelter in the Cave?
This segment of the story is also the same upon which neither does the understanding of any verse of the Qur’ an depend, nor does it influence the objective of the story in any significant way, nor do the Qur’ an and Sunnah make any statement about it. What we have here is no more than historical stories. Therefore, in Tafsir al-Bahr al-Muhit, Commentator Abu Hayyan has said:
وَ الرُّوَاۃُ مُختَلِفُونَ فِی قِصَصِھِم وَ کَیفَ کَانَ اِجتِمَاعُھُم وَخپرُجُھُم ولَم یَاتِ فِی الحَدِیثِ الصَّحیحِ کَیفِیَّۃ ذٰلِک وَلَافِی القُرانِ
And narrators differ in stories about them, and about how they got together and moved out, and the mode and manner of that has neither been mentioned in any authentic Hadith nor in the Qur'an - al-Bahr al-Muhit, p. 101, v. 6.
However, when we provided some information about the site of the remnants of the People of Kahf a little earlier, it was in consideration of the curiosity of contemporary temperament. For the same reason, we are providing here brief notes of information regarding the period and causes of the passing of this event from exegetic and historical reports. As for a detailed and comprehensive description of this story, the respected scholar, Qadi Thana'ulla Panipati has reported it on the authority of different narratives in his Tafsir Mazhari. But, given here is a brief version of the event that Ibn Kathir has presented with reference to many early and later commentators. He says:
“ The Ashab al-Kahf were the progeny of kings and chiefs among their people who were idol-worshippers. Once their people went out of the town to participate in some religious festival of theirs. This was a place where they met every year, worshipped their idols and sacrificed animals to please them. Their king was a tyrant. Called Daqyanus دقیانوس ، he used to force his people to worship idols. That year, when everyone had gathered together in this festival, these young men identified as the Ashab al-Kahf also reached there and saw their people taking rocks carved with their own hands as God, worshipping them and sacrificing for them. At that time, Allah Ta` ala blessed them with the good sense to shun this absurd practice of their people. Thus, when they used their reason, they arrived at the conclusion that this worship belongs to none but that supreme Power who has created the heavens and the earth and everything therein. This thought crossed the minds of those few young men simultaneously and they started moving away from there to avoid the absurd practice of their people in the fair name of worship. The first young man who withdrew went far from the crowd and sat down under a tree. After that, came another and he too sat there. Similarly, came the third, and the fourth, and each one of them kept taking a seat under the tree. But, none of them were familiar with each other, nor did they know as to why they had come there. The truth of the matter is that they were brought together on that spot by the Power that lit the light of faith in their hearts."
The real foundation of nationalism and collectivism
After having transmitted that, Ibn Kathir comments that people tend to take nationalism and common race as the cause of cohesion and union in social life. But, the reality lies in what has been said in a Hadith of Sahih al-Bukhari, that unity or disunity first germinates in souls, then it affects the bodies in this world. Souls that have experienced congruity and unity among them in 'azal (eternity) go on to become mutually connected and get molded into the form of a confraternity. As for those that did not have the experience of this mutual congruity and unity - in fact, remained separated there - they will remain separated here too. Take this very event as an example and see how the same thought crossed everyone's mind separately and it was this thought that brought everyone unconsciously together.
In short, these people got together at one place all right, but everyone was concealing his belief from the other lest this person reports him to the king and he gets arrested. After having remained there all together in silence, one of them spoke out, 'brothers, there must be some reason why all of us have broken away from our people and reached here. It seems appropriate that we all should get to know each other's thoughts.' Thereupon, one person declared, 'the truth is that the faith and worship in which I found my people involved gave me the certitude that this whole thing is false. ` Ibadah or worship should be for One Allah who is most exalted in His majesty and who has no partner or associate in the act of the creation of this universe.' This broke the ice. Others were prompted to speak out and they all declared that this was the thought, the belief that separated them from their people and brought them there.
Now they were an ideologically unified group enjoying mutual fellowship and friendship. They set up a separate House of Worship for themselves where they would assemble and worship Allah who is One and who has no partner in His divinity.
But, by and by they became the talk of the town. Backbiters told on them before the king who ordered that they all should be brought to him. When they came into the royal court, the king asked them about their belief and its mores. Allah gave them the courage to state their belief in the Oneness of Allah. In fact, they invited the king himself to believe as they did. This is precisely what has been mentioned in the verses appearing next: وَرَبَطْنَا عَلَىٰ قُلُوبِهِمْ إِذْ قَامُوا فَقَالُوا رَبُّنَا رَبُّ السَّمَاوَاتِ وَالْأَرْضِ لَن نَّدْعُوَ مِن دُونِهِ إِلَـٰهًا (And We made their hearts firm. And when they rose, they said, "Our Lord is the Lord of the heavens and the earth; and we shall never invoke any god other than Him, for then we would be saying something far from the truth. These are people of ours. They have taken to gods other than Him. Why do they not bring a proof in their favour? So, who is more unjust than the one who fabricates a lie against Allah?" - al-Kahf, 18:14, 15)
When these young men acted bold before the king and invited him to believe, he turned the call down and threatened them with drastic action. He had the princely robes they donned on their bodies taken off in reprisal so that they may think and change their behavior. In order that they actually do so, he gave them respite for a few days saying that they were young, therefore, he did not wish to kill them right away. In fact, he wanted them to have the time to think over it. Then, if they reverted to the faith of their people, they will be allowed to live as usual, other-wise they would be killed.
It must have been the mercy of Allah Ta’ ala on His believing servants that this respite given to them opened an escape door for them. They ran from there and took refuge in a cave.
Usual reports carried by commentators agree that these people were followers of the faith of Sayyidna ` Isa Masih (علیہ السلام) . Ibn Kathir and most commentators have mentioned it. However, Ibn Kathir has not accepted it. According to him, had these people been the followers of the Christian faith, the Jews of Madinah would have not suggested that a question be asked about them just because of their mutual hostility and thus would have not given them that importance. But, this is not a sufficient basis because of which all reports should be rejected. When the Jews of Madinah proposed that such a question should be asked, they were simply looking at it as a unique event - very similar to the question about Dhul-Qarnain which was also on that basis. That there was no Jewish-Christian prejudice involved in questions of this nature is fairly obvious here.
In Tafsir Mazhari, based on a report from Ibn Ishaq, these people have been identified as monotheists who, after the decline of the original Christian faith, were among the rare remnants still adhering to the true faith of the Sayyidna ` Isa (علیہ السلام) and to pure monotheism. In this report of Ibn Ishaq too, the name of the oppressive king has been given as Daqyanus while the city in which these young men lived before they went into hiding in the cave has been called Ifsus.
Then, the event has been described in the same manner in the report of Sayyidna ` Abdullah ibn ` Abbas ؓ as well and the name of the king has been given as Daqyanus. The report of Ibn Ishaq also adds that the name of the king of the people who were followers of the faith of Sayyidna Masih and had taken over the country at the time the Ashab al-Kahf woke up was Baidusis.
So, at least the strong likelihood of the People of Kahf being committed to the true faith brought by Sayyidna ` Isa Masih (علیہ السلام) stands proved from the reports as a whole, and that they belong to the post-Masih period, and that the Mushrik king they ran from was called Daqyanus. At the time they woke up after three hundred and nine years, the name of the righteous and believing king who ruled the country has been named as Baidusis in the report of Ibn Ishaq. If this is seen in conjunction with the contemporary calendar, it is possible to determine their period, at the least as a matter of conjecture and approximation. Trying to determine it any more than that is needless, nor there exist the means to acquire this knowledge.
Are the People of Kahf still alive?
In this matter, the correct and obvious approach is that they have died. Tafsir Mazhari carries the detailed report of Ibn Ishaq. According to this report, when the People of Kahf woke up, their unique event be-came the talk of the town. They went to meet the king. When they took leave of king Baidusis, they bid farewell to him and prayed for him. The king was still there when they went back to the place only to lie down where they had been lying for such a long time. And that was exactly when Allah Ta’ ala sent death to them.
At this stage, the following report from Sayyidna ` Abdullah ibn ` Abbas ؓ has been reproduced by Ibn Jarir, Ibn Kathir and many more from among the commentators:
قال قتادَۃُ غَزَا ابنُ عَبَّاس مَعَ حَبیبِ بنِ مَسلَمَۃ فَمَرُّوا بِکَھفِ فِی بِلَادِ الرُّومِ فَرَأوا فیہ عِظَاماً فقال ھٰذِہٖ عِظَامَ اَھلِ الکَھفِ فقال ابن عَبَّاسِ ؓ لَقَد بَلِیَت عِظَامُھُم مِّن اکثَرَ مِن ثلٰثمِایٔۃِ سِنَۃِ (ابن کثیر)
Qatadah says that Sayyidna Ibn ` Abbas ؓ participated in a Jihad in the company of Habib ibn Maslamah when they passed by a cave in the Roman territory. There they saw bones in it. Then someone said, 'These are the bones of the People of Kahf.' Thereupon, Ibn ` Abbas ؓ said, 'The bones of them have already become dust more than three hundred years ago' – Ibn Kathir.
These were particular segments of the story that were neither described by the Qur'an, nor by the Hadith of the Holy Prophet ﷺ . In addition to that, neither does some specified purpose of this event or the understanding of any verse of the Qur'an depend on it - nor can any categorical decision be arrived at in these matters on the basis of historical reports. As far as the remaining segments of the story already described within the text of the Qur'an are concerned, their details appear under the commentary on relevant verses.
Up to this point, the Qur'an had mentioned this story in brief. Details follow.
Sau một giấc ngủ dài, TA đã đánh thức họ dậy để TA xem một trong hai nhóm của bọn họ giỏi tính toán nhất về thời gian mà lưu lại trong Hang núi đó.
Después de su sueño prolongado, los desperté para demostrar cuál de los dos grupos que disputaban la duración de su permanencia en la caverna calculaba mejor el tiempo que habían permanecido allí.
Pagkatapos, matapos ng pagkatulog nilang matagal ay ginising Namin sila upang magpaalam Kami – ayon sa kaalaman ng paghahayag – kung alin sa dalawang pangkating nagtutunggalian sa [haba ng] yugto ng pamamalagi nila sa yungib ang higit na maalam sa sukat ng yugtong iyon.
Puis après ce long sommeil, Nous les avons réveillés afin que Nous constations qui des deux partis se disputant au sujet de la durée de leur séjour dans la caverne, était le plus proche de la vérité.
Poi, dopo il loro lungo sonno, li risvegliammo per osservare quale fazione, tra le fazioni discordanti, fosse più consapevole riguardo il periodo in cui rimasero nella caverna.
Then after their lengthy sleep I woke them up to demonstrate which of the two groups disputing their duration of stay in the cave knows this duration best.
Zatim, nakon njihovog dugog sna, probudili smo ih kako bi smo ukazali na to koja će od njihove dvije skupine bolje procijeniti dužinu njihovog boravka u pećini.
Sonra da, bunun bilgisini ortaya çıkararak birbirleriyle çekişen iki gruptan hangisinin mağarada (uykuda kalanların) uykuda kaldıkları süreyi daha iyi hesapladığını görmek için onları uzun uykularından uyandırdık.
Setelah melewati masa tidur yang begitu lama, Kamipun bangunkan mereka agar Kami mengetahui -secara nampak- manakah diantara kedua golongan yang berselisih -tentang masa menetapnya mereka dalam gua- itu yang lebih tepat dalam menghitungnya.
Kami ay nagpapabatid sa iyo, O Sugo, ng ulat sa kanila ayon sa katapatang walang mapag-aalinlanganan kasama dito. Tunay na sila ay mga kabataang sumampalataya sa Panginoon nila at gumawa ng pagtalima sa Kanya. Nagdagdag Kami sa kanila ng kapatnubayan at pagpapatatag sa katotohanan.
Noi ti informiamo – o Messaggero – delle loro storie con verità, sulla quale non vi è alcun dubbio. In verità, essi erano giovani credenti nel loro Dio, che seguirono la via della Sua obbedienza, e che guidammo alla fede rinsaldandoli sulla verità.
13- Biz sana onların haberini gerçek şekliyle anlatıyoruz: Gerçekten onlar, birkaç (yiğit) gençti. Rablerine iman etmişlerdi, biz de hidâyetlerini artırmıştık.
14- Biz kalplerine metanet verdik de böylece onlar da (krallarının karşısına) dikilip şöyle dediler: “Bizim Rabbimiz, göklerin ve yerin Rabbidir. Biz O’ndan başka hiçbir ilâha yalvarmayız. (Eğer böyle bir şey yaparsak) o takdirde batıl bir söz söylemiş oluruz.”
13. “Biz sana onların haberini gerçek şekliyle anlatıyoruz.” Bu buyruk ile onların kıssalarına dair tafsilata geçilmiş olmaktadır. Yüce Allah, bu kıssayı Peygamberine gerçek şekliyle ve doğrulukla anlatmaktadır ki onda hiçbir yönden en ufak bir şüphe ve tereddüt söz konusu değildir. “Gerçekten onlar, birkaç (yiğit) gençti. Rablerine iman etmişlerdi, biz de hidâyetlerini artırmıştık.” Buradaki “فِتۡيَةٌ” kelimesi azlık belirten çoğul kalıptadır ve onların on kişiden az olduklarına delildir. Onlar, kavimlerinden ayrılarak Yüce Allah’a hiçbir şeyi ortak koşmaksızın yalnız O’na iman etmişlerdi. Yüce Allah da onların imanlarını mükâfatlandırarak hidâyetlerini artırmıştı. Yani onlar, iman yoluna girip hidâyet bulduklarından ötürü Allah da faydalı ilim ve salih amel anlamındaki hidâyetlerini artırmıştı. Nitekim Yüce Allah, bir başka yerde şöyle buyurmaktadır: “Allah hidâyete erenlerin hidâyetini artırır.”(Meryem, 19/76)
14. “Biz kalplerine metanet verdik de” Yani onlara sabır ve sebat verdik, oldukça tedirgin edici bu halde kalplerinde huzur ve sükûn var ettik. Yüce Allah’ın onları iman ve hidâyete, sabır, sebat, huzur ve sükûna muvaffak kılması, onlara olan lütuf ve ihsanının bir parçasıdır. “böylece onlar da (krallarının karşısına) dikilip şöyle dediler: Bizim Rabbimiz, göklerin ve yerin Rabbidir.” Yani bizi yaratan, bizi rızıklandıran, işlerimizi çekip çeviren, bizi besleyip büyüten ancak gökleri ve yeri yaratan, bütün bu muazzam varlıkları tek başına yaratandır. Hiçbir şey yaratamayan, rızık veremeyen, hiçbir fayda ve zarara güç yetiremeyen, öldüremeyen, hayat veremeyen, öldükten sonra diriltemeyen bu putlar, bu heykeller değildir. Böylece onlar, rubûbiyet tevhidini, ulûhiyet tevhidine delil gösterdiler ve şöyle dediler:“Biz, O’ndan başka hiçbir ilâha” yani yaratılmışlardan hiçbirine “yalvarmayız. (Eğer böyle bir şey yaparsak) o takdirde” yani yegane Rab ve kendisinden başkasına ibadetin caiz olmadığı yegâne ilâhın O olduğunu bildikten sonra O’nunla birlikte başka ilâhlara yalvaracak olursak “batıl bir söz söylemiş oluruz.” Haktan alabildiğine uzaklaşmış ve doğrudan oldukça uzak bir yola sapmış oluruz. Onlar, böylelikle hem rubûbiyet tevhidini, hem ulûhiyet tevhidini ikrar etmiş, buna bağlı kaldıklarını, O’nun hak, geri kalanların ise batıl olduğunu açıklamış oldular. Bu da onların Rablerini kemal derecesinde tanımış olduklarına, Yüce Allah’ın da onların hidâyetlerini oldukça artırdığına delildir.
Ô Messager, Nous te racontons leur histoire en toute vérité. C'étaient des jeunes gens qui croyaient en leur Seigneur et Lui obéissaient, que Nous avons continué de guider et raffermis dans leur attachement à la vérité.
I am informing you, O Messenger, of their affair, truthfully without any doubt. Surely, they were youngsters who believed in their Lord and obeyed Him, and I increased them in guidance and firmness on the truth.
-Ey Resul!- Biz onların başından geçen ve hakkında hiçbir şüphenin olmadığı doğru haberi anlatıp seni bu konuda bilgilendiriyoruz. Şüphesiz onlar Rablerine iman edip, O'na itaat ederek amel etmiş gençlerdir. Biz de onların hak üzerine sabit kalmalarını ve hidayetlerini arttırdık.
Kami mengisahkan kepadamu -wahai Rasul- tentang kabar mereka dengan sebenarnya yang tidak ada dusta di dalamnya. Sungguh, mereka adalah pemuda-pemuda yang beriman kepada Tuhan mereka dan mengerjakan ketaatan kepada-Nya, sehingga Kami pun menambahkan mereka petunjuk dan keteguhan di atas kebenaran.
Mensajero, te relato acerca de su acontecimiento con la verdad. Eran jóvenes que creían en su Señor y Lo obedecían, y les aumenté su guía y firmeza sobre la verdad.
"Kami ceritakan kisah mereka kepadamu (Muhammad) de-ngan sebenarnya.
Sesungguhnya mereka itu adalah pemuda-pemuda yang beriman kepada Rabb mereka, dan Kami tambahkan
kepada mereka petunjuk, dan Kami telah meneguhkan hati mereka di waktu mereka berdiri lalu
mereka berkata, 'Rabb kami adalah Rabb langit dan bumi, kami sekali-kali tidak menyeru tuhan
selain Dia. Sesung-guhnya kami kalau demikian telah mengucapkan perkataan yang amat jauh dari
kebenaran'." (Al-Kahfi: 13-14).
(13) Ini adalah permulaan rincian kisah mereka. Sesungguh-nya Allah
mengkisahkannya kepada Nabi Muhammad dengan benar dan jujur yang tidak ada keraguan padanya dan
tidak ada sisi kerancuan sedikit pun. ﴾ إِنَّهُمۡ فِتۡيَةٌ ءَامَنُواْ بِرَبِّهِمۡ ﴿ "Sesungguhnya mereka itu adalah pemuda-pemuda yang beriman kepada Rabb mereka," kata (fit-yah) ini merupakan bentuk plural jenis jumu' qillah (bentuk jamak yang tidak banyak). Hal itu menunjukkan bahwa mereka kurang dari sepuluh orang. Mereka beriman kepada Allah semata dan tidak ada sekutu bagiNya tanpa disertai kaumnya. Maka, Allah mensyukuri keimanan mereka, lalu menambahkan hidayah kepada mereka. Maksudnya, disebabkan oleh inti hidayah kepada keiman-an, maka Allah menambahkan petunjuk kepada mereka berupa ilmu yang bermanfaat dan amal shalih.
Sebagaimana Firman Allah,
﴾ وَيَزِيدُ ٱللَّهُ ٱلَّذِينَ ٱهۡتَدَوۡاْ هُدٗىۗ ﴿
"Dan Allah akan menambahi petunjuk kepada mereka yang telah mendapatkan petunjuk." (Maryam: 76).
(14) ﴾ وَرَبَطۡنَا عَلَىٰ قُلُوبِهِمۡ ﴿ "Dan Kami telah meneguhkan hati mereka," maksudnya Kami mencurahkan kesabaran pada mereka dan mene-guhkan mereka, serta menjadikan hati mereka tentram dalam kon-disi yang mencemaskan itu. Ini merupakan (cermin) sifat kelembut-an dan kebaikan Allah تعالى kepada mereka, dalam bentuk memberi-kan taufik kepada mereka menuju keimanan, petunjuk, kesabaran, keteguhan, dan ketenangan. ﴾
إِذۡ قَامُواْ فَقَالُواْ رَبُّنَا رَبُّ ٱلسَّمَٰوَٰتِ وَٱلۡأَرۡضِ ﴿ "Di waktu mereka berdiri lalu mereka berkata, 'Rabb kami adalah Rabb langit dan bumi," maksudnya yang telah menciptakan kami, memberi kami rizki, yang mengatur dan mendidik kami, Dia-lah Sang Pencipta langit dan bumi, Yang Mahatunggal dengan penciptaan makhluk-makhluk yang sangat besar ini. Bukan berhala-berhala dan patung-patung itu, yang tidak bisa menciptakan, memberi rizki, memiliki manfaat dan mudharat, mematikan dan menghidupkan, dan tidak pula dapat membangkitkan. Mereka (para pemuda itu) mengguna-kan dalil tentang tauhid rububiyyah untuk menunjukkan kepada tauhid uluhiyyah. Oleh karena itu, mereka mengatakan, ﴾
لَن نَّدۡعُوَاْ مِن دُونِهِۦٓ إِلَٰهٗاۖ ﴿ "Kami sekali-kali tidak menyeru tuhan selain Dia," yaitu dari seluruh makhluk. ﴾
لَّقَدۡ قُلۡنَآ إِذٗا ﴿ "Sesungguhnya kami kalau demikian telah mengucapkan," maksudnya jika kami menyeru sesembahan bersama-Nya setelah kami mengetahui bahwa Dia adalah Rabb, sesembahan, yang ibadah tidak boleh dan tidak layak kecuali (hanya) bagiNya, ﴾ شَطَطًا 14 ﴿ "perkataan yang amat jauh dari
kebenaran," yaitu penyim-pangan yang sangat besar dari al-Haq dan jalan yang sangat jauh dari
kebenaran. Mereka telah memadukan antara pengakuan ter-hadap tauhid rububiyyah dengan tauhid
uluhiyyah dan konsisten dengannya disertai dengan penjelasan bahwa Allah-lah Dzat Yang Haq,
sedangkan selainNya merupakan kebatilan. Pernyataan ini menunjukkan bahwa mereka benar-benar
mengenal Rabb mereka dan adanya tambahan hidayah pada mereka.
Poslaniče, Allah će ti ispričati istinito kazivanje o njima. To su bili mladići koji su samo Allaha obožavali i poslušni Mu bili, pa im je On uvećao uputu, uvjerenje i postojanost na istini.
Commentary
The word: فِتْيَةٌ(fityah) in: إِنَّهُمْ فِتْيَةٌ (They were young men - 13) is the plural of: فَتٰی (fata) which means someone young. According to Tafsir scholars, this word indicates that the time ripe for correction of deeds and morals, and the inculcation of guidance and righteousness, is invariably the time when one is young. When old, formerly acquired deeds and morals become so deeply rooted that - no matter how evident becomes the truth against these - it is very difficult to break loose from their shackles. Those among the noble Companions who responded to and believed in the call of the Holy Prophet ﷺ were, after all, mostly young people. (Ibn Kathir, Abu Hayyan)
Their Belief in Allah and their Retreat from their People
From here Allah begins to explain the story in detail. He states that they were boys or young men, and that they were more accepting of the truth and more guided than the elders who had become stubbornly set in their ways and clung to the religion of falsehood. For the same reason, most of those who responded to Allah and His Messenger were young people. As for the elders of Quraysh, most of them kept to their religion and only a few of them became Muslims. So Allah tells us that the people of the cave were young men. Mujahid said, "I was informed that some of them wore some kind of earrings, then Allah guided them and inspired them to fear Him, so they recognized His Oneness, and bore witness that there is no god besides Him."
وَزِدْنَـهُمْ هُدًى
(and We increased them in guidance.) From this and other similar Ayat, several scholars, such as Al-Bukhari and others, understood that faith may increase, that it may vary in degrees, and that it may fluctuate. Allah says:
وَزِدْنَـهُمْ هُدًى
(and We increased them in guidance.) as He said elsewhere:
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
فَأَمَّا الَّذِينَ ءامَنُواْ فَزَادَتْهُمْ إِيمَـناً وَهُمْ يَسْتَبْشِرُونَ
(As for those who believe, it has increased their faith, and they rejoice.) 9:124,
لِيَزْدَادُواْ إِيمَـناً مَّعَ إِيمَـنِهِمْ
(...that they may grow more in faith along with their (present) faith.) 48:4 There are other Ayat indicating the same thing. It has been mentioned that they were followers of the religion of Al-Masih `Isa, `Isa bin Maryam, but Allah knows best. It seems that they lived before the time of Christianity altogether, because if they had been Christians, the Jewish rabbis would not have cared about preserving because of their differences. We have mentioned above the report from Ibn `Abbas that the Quraysh sent a message to the Jewish rabbis in Al-Madinah to ask them for things with which they could test the Messenger of Allah ﷺ, and they told them to ask him about these young men, and about Dhul-Qarnayn (the man who traveled much) and about the Ruh. This indicates that this story was something recorded in the books of the People of the Book, and that it came before Christianity. And Allah knows best.
وَرَبَطْنَا عَلَى قُلُوبِهِمْ إِذْ قَامُواْ فَقَالُواْ رَبُّنَا رَبُّ السَّمَـوَتِ وَالاٌّرْضِ
(And We made their hearts firm and strong when they stood up and said: "Our Lord is the Lord of the heavens and the earth,) Here Allah is saying: `We gave them the patience to go against their people and their city, and to leave behind the life of luxury and ease that they had been living.' Several of the earlier and later Tafsir scholars have mentioned that they were sons of the kings and leaders of Byzantium, and that they went out one day to one of the festivals of their people. They used to gather once a year outside the city, and they would worship idols and offer sacrifices to them. They had an arrogant, tyrannical king who was called Decianus, who commanded and encouraged the people to do that. When the people went out to attend this gathering, these young men went out with their fathers and their people, and when they saw their people's actions with clear insight, they realized that the prostrations and sacrifices the people were offering to their idols should only be dedicated to Allah, Who created the heavens and the earth. Each of them started to withdraw from his people and keep aloof from them. The first one of them to move away on his own went and sat in the shade of a tree, then another came and sat with him, then another came and sat with them, then four more followed suit one by one. None of them knew the others, but they were brought together by the One Who instilled faith in their hearts. As it says in the Hadith recorded by Al-Bukhari with an incomplete chain of narrators from `A'ishah (may Allah be pleased with her), the Messenger of Allah ﷺ said:
«الْأَرْوَاحُ جُنُودٌ مُجَنَّدَةٌ، فَمَا تَعَارَفَ مِنْهَا ائْتَلَفَ وَمَا تَنَاكَرَ مِنْهَا اخْتَلَف»
(Souls are like recruited soldiers. Those that recognize one another will come together, and those that do not recognize one another will turn away from each another). Muslim also recorded this in his Sahih from the Hadith of Suhayl from his father from Abu Hurayrah from the Messenger of Allah ﷺ. People say that similar qualities or characteristics are what bring people together. So each of the young men was trying to conceal what he really believed from the others, out of fear of them, not knowing that they were like him. Then one of them said, "O people, you know by Allah that only one thing is making you leave your people and isolate yourselves from them, so let each one of you say what it is in his case." Another said, "As for me, by Allah I saw what my people are doing and I realized that it was false, and that the only One Who deserves to be worshipped Alone with out partner or associate is Allah Who created everything, the heavens, the earth and everything in between." Another said, "By Allah, the same thing happened to me." The others said the same, and they all agreed and became brothers in faith. They adopted a particular location as a place of worship and began worshipping Allah there, but their people found out about them and told their king about them. The king ordered them to appear before him, and asked them about their beliefs. They told him the truth and called him to Allah, as Allah says about them:
وَرَبَطْنَا عَلَى قُلُوبِهِمْ إِذْ قَامُواْ فَقَالُواْ رَبُّنَا رَبُّ السَّمَـوَتِ وَالاٌّرْضِ لَن نَّدْعُوَاْ مِن دُونِهِ إِلـهاً
(And We made their hearts firm and strong when they stood up and said: "Our Lord is the Lord of the heavens and the earth, never shall we call upon any god other than Him...") "Never" (Lan) implies an absolute and eternal negation, meaning, `this will never happen, and if we were to do that it would be false.' So Allah says about them:
لَّقَدْ قُلْنَا إِذًا شَطَطًا
(...if we did, we should indeed have uttered an enormity in disbelief.) meaning, untruth and utter falsehood.
هَـؤُلاءِ قَوْمُنَا اتَّخَذْواْ مِن دُونِهِ ءَالِهَةً لَّوْلاَ يَأْتُونَ عَلَيْهِم بِسُلْطَـنٍ بَيِّنٍ
(These, our people, have taken for worship gods other than Him (Allah). Why do they not bring for them a clear authority) meaning, why do they not produce some clear evidence and genuine proof for their behavior
فَمَنْ أَظْلَمُ مِمَّنِ افْتَرَى عَلَى اللَّهِ كَذِبًا
(And who does more wrong than he who invents a lie against Allah.) They said: `but by saying that they are lying transgressors.' It was said that when they called their king to believe in Allah, he refused, and warned and threatened them. He commanded them to be stripped of their clothing bearing the adornments of their people, then he gave them some time to think about the situation, hoping that they would return to their former religion. This was a way that Allah showed kindness for them, because during that time they managed to escape from him and flee from persecution for the sake of their religion. This is what is prescribed in the Shari`ah during times of trial and persecution -- a person who fears for his religion should flee from his persecutors, as was reported in the Hadith:
«يُوشِكُ أَنْ يَكُونَ خَيْرُ مَالِ أَحَدِكُمْ غَنَمًا يَتْبَعُ بِهَا شَعَفَ الْجِبَالِ وَمَوَاقِعَ القَطْرِ يَفِرُّ بِدِينِهِ مِنَ الْفِتَن»
(Soon there will come a time when the best wealth any of you can have will be sheep, which he can follow to the tops of the mountains and places where rain falls, (fleeing) for the sake of his religion from persecution. ) In such cases, it is allowed to seclude oneself from people, but this is not prescribed in any other case, because by such seclusion one loses the benefits of congregational and Friday prayers. These young men were determined to flee from their people, and Allah decreed that for them, as He says about them,
وَإِذِ اعْتَزَلْتُمُوهُمْ وَمَا يَعْبُدُونَ إَلاَّ اللَّهَ
(And when you withdraw from them, and that which they worship, except Allah,) meaning, when you depart from them and follow a different religion, opposing their worship of others besides Allah, then separate from them in a physical sense too,
فَأْوُواْ إِلَى الْكَهْفِ يَنْشُرْ لَكُمْ رَبُّكُم مِّن رَّحْمَتِهِ
(then seek refuge in the cave; your Lord will open a way for you from His mercy) meaning, He will bestow His mercy upon you, by which He will conceal you from your people.
وَيُهَيِّىءْ لَكُمْ مِّنْ أَمْرِكُمْ مِّرْفَقًا
(and will make easy for you your affair.) means, He will give you what you need. So they left and fled to the cave where they sought refuge. Then their people noticed they were missing, and the king looked for them, and it was said when he could not find them that Allah concealed them from him so that he could not find any trace of them or any information about them, as Allah concealed His Prophet Muhammad and his Companion Abu Bakr As-Siddiq, when they sought refuge in the cave of Thawr. The Quraysh idolators came in pursuit, but they did not find him even though they passed right by him. When the Messenger of Allah ﷺ noticed that As-Siddiq was anxious and said, "O Messenger of Allah, if one of them looks down at the place of his feet, he will see us," he told him:
«يَا أَبَا بَكْرٍ مَا ظَنُّكَ بِاثْنَيْنِ اللهُ ثَالِثُهُمَا؟»
(O Abu Bakr, what do you think of two who have Allah as their third) And Allah said:
إِلاَّ تَنصُرُوهُ فَقَدْ نَصَرَهُ اللَّهُ إِذْ أَخْرَجَهُ الَّذِينَ كَفَرُواْ ثَانِيَ اثْنَيْنِ إِذْ هُمَا فِى الْغَارِ إِذْ يَقُولُ لِصَاحِبِهِ لاَ تَحْزَنْ إِنَّ اللَّهَ مَعَنَا فَأَنزَلَ اللَّهُ سَكِينَتَهُ عَلَيْهِ وَأَيَّدَهُ بِجُنُودٍ لَّمْ تَرَوْهَا وَجَعَلَ كَلِمَةَ الَّذِينَ كَفَرُواْ السُّفْلَى وَكَلِمَةُ اللَّهِ هِىَ الْعُلْيَا وَاللَّهُ عَزِيزٌ حَكِيمٌ
(If you help him not, for Allah did indeed help him when the disbelievers drove him out, the second of the two; when they were in the cave, he said to his companion: "Do not grieve, surely, Allah is with us." Then Allah sent down His tranquillity upon him, and strengthened him with forces which you saw not, and made the word of those who disbelieved the lower, while the Word of Allah became the higher; and Allah is All-Mighty, All-Wise.) 9:40 -The story of this cave (Thawr) is far greater and more wondrous than that of the people of the Cave.
Hỡi Thiên Sứ Muhammad, TA (Allah) cho Ngươi biết thông tin thật về họ, không có gì phải nghi ngờ về thông tin này cả. Quả thật, họ là một nhóm thanh niên có đức tin nơi Thượng Đế của họ, họ tuân thủ mệnh lệnh của Ngài và TA đã gia tăng nguồn chỉ đạo chọ và củng cố họ trên điều chân lý.
TA (Allah) đã củng cố đức tin của họ và họ trở nên kiên nhẫn chịu đựng trên việc di cư rời bỏ quê hương xứ sở của họ. Bằng đức tin nơi Allah duy nhất, họ anh dũng đứng trước tên vua vô đức tin, nói: Thượng Đế mà chúng tôi tin và thờ phượng là Thượng Đế của các tầng trời và trái đất, chúng tôi không bao giờ thờ phượng một thần linh nào khác ngoài Ngài, quả thật, nếu chúng tôi thờ phượng ai khác ngoài Ngài thì đó là một điều xúc phạm tày trời.
The first sentence of verse 14: وَرَبَطْنَا عَلَىٰ قُلُوبِهِمْ (And We made their hearts firm) refers to the event described by Ibn Kathir a little earlier. This tells us that Allah made the hearts of these people firm when the king who was cruel and worshipped idols summoned them in his court and questioned them. This was a matter of life and death. But, despite their apprehension for the worst, Allah Ta` ala made His love, awe and grandeur prevail over their hearts which empowered them to face any eventuality of death or distress. The outcome was that they proclaimed their belief clearly and courageously saying that they did not worship anyone or anything other than Allah and would not do that in future as well. People who firmly resolve to do something for the sake of Allah, this is how they receive help from Allah Ta’ ala.
Allah'ın birliğine olan imanlarını kâfir kralın huzurunda ilan ettiklerinde biz o gençlerin kalplerini iman ile, iman üzerine sabit kalması ve vatanlarını terk etmeye karşı sabır göstermeleri için sağlamlaştırdık. Onlar o vakit kalkarak şöyle dediler: "İman edip ibadet ettiğimiz Rabbimiz, göklerin ve yerin Rabbidir. O'dan başka yalan yere ilah oldukları iddia edilenlere asla ibadet etmeyeceğiz. -Şayet O'ndan başkasına ibadet edersek- haktan uzak adaletsiz bir söz söylemiş oluruz."
And I strengthened their hearts with faith and firmness on it, and to be patient in leaving one’s homeland for its sake, when they stood to proclaim their faith in Allah alone in front of the disbelieving king, and they said: The Lord I believe in and worship is the Lord of the heavens and earth. I will never worship the gods you have falsely claimed besides Him. I will have said an unjust and far-off statement if I worship others besides Him.
Además, fortalecí sus corazones con fe y firmeza, para que fueran pacientes al dejar sus hogares por Su causa, cuando se levantaron para proclamar su fe solo en Al-lah delante del rey incrédulo, y dijeron: “El Señor en Quien creemos y a Quien adoramos es el Señor de los cielos y la Tierra. Nunca invocaremos a los dioses a quienes ustedes invocan injustamente en lugar de invocar a Al-lah. Si lo hiciéramos habríamos hecho una declaración injusta y una desviación del monoteísmo”.
Mi smo njihova srca ojačali time što smo im učvrstili vjerovanje i pomogli im da odlučno i strpljivo učine hidžru iz svojih domova, nakon što su ustali pred nevjerničkim vladarom i obznanili svoje vjerovanje u Allaha jedinog, rekavši mu: "Naš Gospodar u Kojeg vjerujemo i Kojeg obožavamo je Gospodar nebesa i Zemlje! Nikad nećemo obožavati nekog mimo Njega, jer sve su to lažna božanstva! Kada bi nekog drugog obožavali, bili bismo tad lažljivci i daleko od istine.”
Nagpalakas Kami sa mga puso nila sa pamamagitan ng pananampalataya, katatagan dito, at pagtitiis sa pag-iwan sa mga tinubuang-bayan, nang tumindig sila habang mga nagpapahayag sa harapan ng haring tagatangging sumampalataya ng pananampalataya nila kay Allāh lamang saka nagsabi sila rito: "Ang Panginoon Naming sinampalatayanan namin at sinamba namin ay ang Panginoon ng mga langit at ang Panginoon ng lupa. Hindi kami sasamba sa anumang iba pa sa Kanya na mga diyos na ipinagpapalagay ayon sa kasinungalingan [dahil] talaga ngang makapagsasabi Kami, kung sumamba Kami sa iba sa Kanya, ng isang pananalitang mapaniil na malayo sa katotohanan."
Nous avons de plus renforcé leurs cœurs par la foi, avons fait en sorte qu’ils y restent fermement attachés et avons aussi donné la force d’endurer l’exil de leur patrie lorsqu’ils se levèrent afin de proclamer leur croyance en Allah Seul, face au roi mécréant, auquel ils dirent: Le Seigneur auquel nous croyons et que nous adorons est le Seigneur des Cieux et de la Terre. Nous n’adorerons donc aucune prétendue divinité en dehors de Lui. Sinon, nous prononcerions des paroles injustes et éloignées de la vérité.
E rinsaldammo i loro cuori con la fede, rendendoli fermi su di essa, e aiutandoli a sopportare l'abbandono della loro patria, quando annunciarono la loro fede in Allāh l'Unico dinanzi al sovrano miscredente, dicendogli: "Noi crediamo ed adoriamo il nostro Dio, poiché Egli è il Dio dei cieli e della terra, e non adoriamo, all'infuori di Lui, altre false divinità. Dicemmo: se adorassimo qualcuno, all'infuori di Lui, commetteremmo un oltraggio, e saremmo lontani dalla verità".
Kami juga menguatkan hati mereka dengan keimanan dan keteguhan di atasnya, serta sikap sabar dalam berhijrah meninggalkan negeri mereka, yaitu tatkala mereka hendak beranjak pergi dari hadapan raja yang kafir dengan menampakkan keimanan kepada Allah semata sembari berkata kepadanya, "Tuhan yang kami imani dan sembah adalah Tuhan langit dan bumi, kami tidak akan menyembah tuhan-tuhan lain yang diklaim secara dusta selain Dia. Sungguh, andai kami menyembah selain-Nya tentu kami telah mengucapkan perkataan yang zalim lagi jauh dari kebenaran."
Ensuite, ils se tournèrent les uns vers les autres et dirent: Ces gens, les nôtres, se sont donné des divinités autres qu’Allah qu’ils adorent. Or ils ne détiennent au sujet de ces idoles qu’ils adorent aucune preuve manifeste de leur divinité et donc, personne n’est plus injuste que celui qui invente mensongèrement un associé puis l’attribue à Allah.
Jedan od tih momaka reče drugima: “Ovaj naš narod obožava druga božanstva mimo Allaha, nemajući nikakav dokaz za ono što čini! Naši sunarodnici samo lažu i izmišljaju, a nema veće nepravde od toga da se izmisli laž na Gospodara tako što će Mu se pridružiti neko u obožavanju.”
Luego se volvieron unos a otros diciendo: “Este es nuestro pueblo, que ha adoptado deidades a quienes adoran además de Al-lah. No tienen un fundamento válido para hacerlo, por lo que no hay mayor injusto que el que asocia falsamente un copartícipe a Al-lah.
‘Why do they not produce clear evidence?’ This question indicates that after embracing the new faith, there were prolonged discussions between these young men and the leaders of their community. But the statements made by these leaders in the course of discussions did not contain any convincing arguments in favour of polytheism (shirk). Therefore, they (the Men of the Cave) found it impossible to give up a faith whose merits stood proved for the sake of a belief which had no such advantage. On being opposed as above, had they given importance to the ‘greatness’ of the leaders of their community, they would have fallen a prey to hesitancy and doubt. But, when they gave more weight to sound reasoning and convincing arguments, it enhanced their faith. For, in respect of reasoning and arguments, these ‘great men’ appeared small to them. In spite of their outward greatness, they were found to be standing on false grounds and not on the grounds of truth.
Poi si voltarono l'uno verso l'altro, dicendo: "Questa nostra gente ha preso divinità che adorano all'infuori di Allāh, e non hanno alcuna chiara prova per adorarli; non vi è persona più ingiusta di chi inventa bugie riguardo Allāh, attribuendogli altri pari a Lui"
Ondan sonra gençler birbirlerinin yüzlerine bakarak, şöyle dediler: Şu bizim kavmimiz Allah ile birlikte ibadet etmek için başka ilahlar edindiler. Aynı zamanda kendilerinin o ibadet ettikleri ilahlar hakkında herhangi bir açık delilleri de yoktur. Allah'a ortak koşma hususunda hiçbir kimse yalan uydurup iftira atandan daha zalim olamaz.
Pagkatapos lumingon ang iba sa kanila sa iba pa habang mga nagsasabi: "Ang mga ito, ang mga tao namin, ay gumawa bukod pa kay Allāh ng mga sinasambang sinasamba nila gayong sila ay hindi nagmamay-ari para sa pagsamba sa mga iyon ng isang patotoong maliwanag. Kaya walang isang higit na tagalabag sa katarungan kaysa sa sinumang lumikha-likha laban kay Allāh ng isang kasinungalingan sa pamamagitan ng pag-uugnay ng katambal sa Kanya."
15- “İşte şu kavmimiz, tuttular O’ndan başka ilâhlar edindiler. (Madem öyle) onlar(ın ilahlığına) dair apaçık bir delil getirmeleri gerekmez miydi! O halde yalan uydurup da Allah'a iftira edenden daha zalim kim olabilir?”
15. Bu gençler, Yüce Allah’ın kendilerine ihsan etmiş olduğu iman, hidâyet ve takvayı söz konusu ettikten sonra bu sefer kavimlerinin Allah’tan başka ilahlara tapınmalarını söz konusu ederek bundan dolayı kavimlerine duydukları kızgınlıklarını dile getirdiler ve onların aslında yaptıkları bu işin doğruluğundan emin olmadıklarını, aksine bilgisizliğin ve sapıklığın en ileri derecesinde olduklarını belirterek şöyle dediler:“(Madem öyle) onlar(ın ilahlığına) dair apaçık bir delil getirmeleri gerekmez miydi!” İzlemekte oldukları bu batıla dair bir delil ve bir belge getirselerdi. Fakat buna güçleri yetmez. Çünkü onların bu yaptıkları Allah’a bir iftiradır, O’nun hakkında uydurdukları bir yalandır. Bu ise zulmün en büyüğüdür. O’ndan dolayı Yüce Allah:“O halde yalan uydurup da Allah'a iftira edenden daha zalim kim olabilir?” buyurmaktadır.
Then they turned to each other saying: These are our people who have taken deities which they worship besides Allah. They do not have any clear proof for worshipping them, so there is no greater oppressor than one who falsely attributes a partner to Allah.
Lalu mereka saling berpandangan satu sama lain seraya berkata, "Mereka itu kaum kami yang telah menjadikan tuhan-tuhan lain selain Allah sebagai sesembahan yang disembah, padahal mereka tidak memiliki dalil dan bukti nyata akan kebenaran sembahan-sembahan itu. Sungguh tidak ada orang yang lebih zalim dari orang yang mengada-adakan kebohongan atas Allah dengan menyandarkan sekutu bagiNya."
"Kaum kami ini telah menjadikan selain Dia sebagai tuhan-tuhan (untuk disembah). Mengapa mereka tidak mengemukakan alasan yang terang
(tentang kepercayaan mereka). Siapakah yang lebih zhalim daripada
orang-orang yang mengada-adakan kebohong-an terhadap Allah?" (Al-Kahfi: 15).
(15) Ketika mereka menyebutkan karunia Allah kepada mereka berupa
keimanan, petunjuk dan ketakwaan, kemudian mereka menoleh terhadap realita yang terjadi pada
kaumnya, yang berupa menjadikan sesembahan selain Allah, Para pemuda itu men-cela mereka dan
menjelaskan bahwa mereka melakukannya bukan atas dasar keyakinan, bahkan mereka benar-benar
berada dalam ke-jahilan dan kesesatan. Mereka mengatakan, ﴾ لَّوۡلَا يَأۡتُونَ عَلَيۡهِم
بِسُلۡطَٰنِۭ بَيِّنٖۖ ﴿ "Mengapa mereka tidak mengemukakan alasan yang terang (tentang ke-percayaan mereka?)" yaitu dengan hujjah dan bukti nyata tentang kebatilan yang mereka pegangi. Mereka tidak mampu melakukan hal itu. Akan tetapi, tindakan itu hanyalah ucapan mengada-adakan atas nama Allah dan kedustaan terhadapNya. Ini merupakan ke-zhaliman yang paling besar. Oleh sebab itu, Allah berfirman, ﴾
فَمَنۡ أَظۡلَمُ مِمَّنِ ٱفۡتَرَىٰ عَلَى ٱللَّهِ كَذِبٗا 15 ﴿ "Siapakah yang lebih zhalim
daripada orang-orang yang mengada-adakan kebohongan terhadap Allah?"
Sau đó, họ quay sang nói với nhau: "Những người vô đức tin này trong đám dân của chúng ta, họ đã nhận lấy một đấng thờ phượng khác ngoài Allah nhưng họ chẳng thể đưa ra các bằng chứng rõ rệt cho sự việc đó của họ. Bởi thế, còn ai sai quấy hơn những kẻ đã phủ nhận Allah và tổ hợp với Ngài một đối tác ngang vai."
Và Khi các anh chạy trốn khỏi người dân của các anh, các anh rời bỏ những gì mà họ tôn thờ ngoài Allah bởi vì các anh chỉ tôn thờ một mình Allah, các anh hãy ẩn nấp vào hang núi cùng với tôn giáo của các anh, rồi Thượng Đế của các anh sẽ ban hồng phúc của Ngài xuống cho các anh và bảo vệ các anh khỏi kẻ thù, Ngài sẽ tạo sự dễ dàng cho các anh về những điều có lợi cho các anh.
About the verse: فَأْوُوا إِلَى الْكَهْفِ (then seek refuge in the Cave - 16), Ibn Kathir says that the course adopted by the People of Kahf was that they left the city in which it was not possible to worship Allah and took refuge in the Cave. This is the Sunnah, the way of all prophets. They migrate from such places and opt for a place where ` Ibadah could be done.
16- “Madem ki onları ve Allah’tan başka tapmakta olduklarını terk ettiniz, o halde mağaraya sığının da Rabbiniz size rahmetini yaysın ve işinizde size faydalı olacak şeyleri kolaylaştırsın.”
16. Yani onlar, birbirlerine şöyle demişlerdi: Siz, madem ki bedenlerinizle ve dinlerinizle kavminizden ayrıldınız; o halde geriye yalnızca onların yapabilecekleri kötülükten kurtuluşu ve bunu sağlayacak yolları aramak kalmaktadır. Çünkü onlar, kavimleri ile savaşamazlardı. Kavimlerinin dinini kabul etmedikleri için de kavimleri arasında kalmaya devam edemezlerdi. “O halde mağaraya sığının” Oraya girin ve orada saklanın “ki Rabbiniz size rahmetini yaysın ve işinizde size faydalı olacak şeyleri kolaylaştırsın.” Daha önceki buyruklarda ise Yüce Allah, onların kendisine:“Rabbimiz bize tarafından bir rahmet ver ve işimizde doğruya ulaşmayı bize kolaylaştır!” sözleri ile dua ettiklerini haber vermişti. Böylelikle hem kendilerinin herhangi bir güç ve imkâna sahip olmadıklarını ifade etmiş hem işlerini düzeltmek için Allah’a sığınıp dua etmiş hem de Yüce Allah’ın bunu gerçekleştireceğine olan güvenlerini dile getirmiş oluyorlardı. Şüphesiz Yüce Allah da onlara rahmetini yaydığı gibi işlerinde de onlara faydalı olan şeyleri hazırlamıştı. Hem dinlerini ve hem bedenlerini korumuş, hem de onları diğer kullarına gösterdiği âyetlerden birisi kılmıştı. O’nun kendilerine olan rahmetinin bir tecellisi olarak da onlardan yaygın bir şekilde övgü ile söz edilmesini sağlamış, onların önünde her türlü yolu kolaylaştırmıştı. Hatta içinde uykuya daldıkları yer bile mümkün olan en ileri derecede korunan bir yerdi. Bundan dolayı Yüce Allah şöyle buyurmaktadır:
Puisque vous avez délaissé votre peuple et ce qu’il adorait en dehors d’Allah et n’adorez qu’Allah Seul, prenez refuge dans la caverne afin de préserver votre foi. Votre Seigneur étendra alors une part suffisante de Sa miséricorde sur vous, afin de vous préserver de vos ennemis. Il se chargera de vous protéger et adoucira votre sort de manière à ce que votre nouvelle vie soit aussi agréable que celle que vous meniez au sein de votre peuple.
Mereka saling berkata, "Ketika kalian meninggalkan kaum kalian, menjauhi apa yang mereka sembah selain Allah, dan kalian tidak menyembah kecuali Allah saja, maka carilah tempat perlindungan ke dalam gua demi menyelamatkan agama kalian, niscaya Tuhan kalian akan melimpahkan sebagian rahmat-Nya untuk melindungi dan menjaga kalian dari musuh-musuh kalian, dan memudahkan urusan yang bermanfaat bagi kalian sebagai pengganti dari menetap di tengah-tengah kaum kalian yang kafir."
"Dan apabila kamu meninggalkan mereka, dan apa yang me-reka sembah selain Allah, maka carilah
tempat berlindung ke dalam gua itu, niscaya Rabbmu akan melimpahkan sebagian rahmatNya kepadamu
dan menyediakan sesuatu yang berguna bagimu dalam urusanmu." (Al-Kahfi: 16).
(16) Maksudnya sebagian mereka mengatakan kepada yang lain, "Jika kalian
berhasil mengasingkan diri dari kaum kalian de-ngan jasad-jasad dan agama kalian, maka tidaklah
tersisa (suatu tindakan) kecuali menyelamatkan diri dari keburukan
mereka dan menempuh langkah-langkah yang mewujudkannya. Pasalnya, para remaja itu tidak
mempunyai jalan (kekuatan) untuk memerangi kaumnya dan tidak mungkin
pula tinggal bersama di tengah kaum-nya dalam keadaan agama yang berbeda.
﴾ فَأۡوُۥٓاْ إِلَى ٱلۡكَهۡفِ ﴿ "Maka carilah tempat berlindung ke dalam gua itu," maksudnya mengungsi ke sana dan bersembunyi di dalamnya ﴾
يَنشُرۡ لَكُمۡ رَبُّكُم مِّن رَّحۡمَتِهِۦ وَيُهَيِّئۡ لَكُم مِّنۡ أَمۡرِكُم مِّرۡفَقٗا 16 ﴿ "niscaya Rabbmu akan melimpah-kan sebagian rahmatNya kepadamu dan menyediakan sesuatu yang ber-guna bagimu dalam urusanmu" sebelumnya, Allah mengabarkan bah-wa mereka berdoa kepadaNya dengan mengatakan,
﴾ رَبَّنَآ ءَاتِنَا مِن لَّدُنكَ رَحۡمَةٗ وَهَيِّئۡ لَنَا مِنۡ أَمۡرِنَا رَشَدٗا 10 ﴿
"Wahai Rabb kami, berikanlah rahmat kepada kami dari sisiMu dan sempurnakanlah bagi kami
petunjuk yang lurus dalam urusan kami (ini)." (Al-Kahfi: 10).
Maka mereka telah menghimpun antara berlepas diri dari usaha dan kekuatan pribadi mereka dan
bersandar kepada Allah untuk memperbaiki urusan mereka dan permohonan doa kepada-Nya untuk
tujuan tersebut dengan berkeyakinan bahwa Dia akan merealisasikannya. Tidak diragukan lagi,
bahwa Allah akan mencu-rahkan sebagian rahmatNya kepada mereka dan menyiapkan (bagi urusan mereka)
petunjuk yang lurus dalam urusan mereka. Maka, Allah menjaga agama dan badan mereka serta
menjadikan mereka termasuk tanda-tanda kekuasaanNya di hadapan makhluk. Allah menyebarluaskan
pujian yang baik bagi mereka, yang mana ia ter-masuk curahan rahmatNya kepada mereka dan
memudahkan se-gala faktor bagi mereka. Bahkan tempat untuk tidur mereka, sehing-ga berada dalam
pemeliharaan yang paling aman. Oleh karena itu, Allah berfirman,
I predložio je: “Kada napustite svoj narod i sva njihova božanstva kojima se klanjaju mimo Allaha, sklonite se u pećinu kako biste sačuvali svoju vjeru i spasili se smutnje. Allah će vam zauzvrat, iz Svoje neizmjerne milosti, dati ono čime ćete biti sačuvani od vaših neprijatelja, sačuvat će vas, i olakšat će vam sve ono za čime imate potrebu, a što će vam zamijenti život među vašim narodom.”
Nang lumayo kayo sa mga kababayan ninyo at umiwan kayo sa anumang sinasamba nila bukod pa kay Allāh kaya wala kayong sinasamba maliban kay Allāh lamang saka nagpakandili kayo sa yungib bilang pagtakas dahil sa relihiyon ninyo, nagkaloob naman para sa inyo ang Panginoon ninyo – kaluwalhatian sa Kanya – mula sa awa Niya ng mangangalaga sa inyo laban sa mga kaaway ninyo at magsasanggalang sa inyo. Magpapagaan para sa inyo ng nauukol sa inyo ang pakikinabangan ninyo mula sa ipanunumbas Niya sa inyo kapalit ng pamumuhay sa piling ng mga kababayan ninyo.
E non appena vi allontanate dal vostro popolo e abbandonate ciò che adorano all'infuori di Allāh, non adorando altri che Allāh solo, fuggite verso la caverna con la vostra fede: il vostro Dio vi agevolerà con la Sua Misericordia, gloria Sua, proteggendovi e salvandovi dai vostri nemici, e facilitandovi il sostentamento di cui necessitate, come ricompensa per aver vissuto con il vostro popolo.
When a man, on account of his devotion to truth, becomes isolated from his fellow-beings, he comes closer to God. He comes so close to his Lord that he can converse with God. He talks with his Lord and receives a response from Him. The new faith of the ‘Men of the Cave,’ their fearless preaching, their willingness to forego everything rather than to forego the right path, had all bestowed upon them the high status of nearness to God. Whatever they had apparently lost was nothing compared to what they had gained. It was this sense of achievement which enabled them to tolerate the loss of all else but the truth. They reconciled themselves to the position that they were living in a cave, renouncing the comforts of their homes and their town, while still entertaining the hope that God would help them and ameliorate their condition. Ibn Jarir has quoted ‘Ata as saying that they were seven in number. While in the cave, they used to pray to God, used to cry and seek His help. (Tafsir ibn Kathir). Finally God made them fall into a long deep slumber.
Now that you have moved away from your people, and have left what they worship instead of Allah, and you have worshipped Allah alone, then take refuge in the cave fleeing to protect your religion. Allah, may He be glorified, will shower His mercy on you to protect you from your enemies, and will make for you an easy means of livelihood that you could benefit from in place of the life that you had when living amongst your people.
Siz toplumunuzdan uzaklaştınız. Onların Yüce Allah'tan başkasına ibadet ettiklerini terk ettiniz. Siz Allah Teâlâ'dan başkasına ibadet etmediniz. Rabbiniz Allah -Subhânehu ve Teâlâ- dininizi yaşamanız için sizi düşmanlarınızdan koruyup himaye edecek rahmetini yayarak size verir. Hayatınızda faydalanasınız diye işinizi kolaylaştırır ve kavminizin arasında hayatınızı sürdürmenizin yerine size başka bir hayat verir.
Ahora que se han alejado de su pueblo y han abandonado lo que estos adoran en vez de Al-lah, y han adorado solo a Al-lah, entonces refúgiense en la caverna y huyan para proteger su religión. Al-lah derramará Su misericordia sobre ustedes para protegerlos de sus enemigos, y les facilitará un medio de vida del cual podrán beneficiarse en lugar de la vida que tenían cuando vivían entre su pueblo.
In the days when the Men of the Cave were propagating their faith, the struggle between them and their countrymen increased. During this period, probably in anticipation of the possible danger, they had selected a particular cave, which was spacious enough to accommodate seven men. Moreover, it seemed to have been north-south oriented so that the sun’s rays never entered it either in the morning or in the afternoon, with the result that no passer-by could detect that some human beings were living in it. If a man remains uncompromising in matters of truth and righteousness, even in the most difficult circumstances, and he turns to God with patience and gratitude, then God guides him and leads him along a path where his faith will remain secure and where, at the same time, his missionary efforts will not be adversely affected. This kind of divine help was fully available to the Men of the Cave in view of their special circumstances. Furthermore, God had chosen them for His special plan. The spiritual heights that they had attained had entitled them, in the eyes of God, to be seen as tangible evidence of life after death. The Men of the Cave sleeping for such a long period of time, and their awakening at the end of this period serves as a proof of life after death.
Pošto su se odazvali Allahovoj naredbi, On ih je nadahnuo, pa su zaspali. Da si ih vidio, vidio bi da se Sunce, kad izlazi s istoka, udaljuje od njih s desne strane, a kad zalazi, udaljuje se od njih s lijeve strane. Njima je bilo udobno u pećini, nije im smetala sunčeva toplota a imali su dovoljno zraka. To što im je Milostivi Allah dao, dokaz je Njegove savršene moći. Koga Allah, džellešanuhu, uputi na istinu, taj je, zaista, upućen, a koga On odvede u zabludu, nećeš naći nikog ko bi ga uputio na Pravi put. Isključivo Allah daje uputu i odvodi u zabludu.
"Dan kamu akan melihat matahari ketika terbit, condong dari gua mereka ke sebelah kanan, dan
bila matahari terbenam menjauhi mereka ke sebelah kiri sedang mereka berada dalam tem-pat yang
luas dalam gua itu. Itu adalah sebagian dari tanda-tanda (kebesaran)
Allah. Barangsiapa yang diberi petunjuk oleh Allah, maka dialah yang mendapat petunjuk; dan
barangsiapa yang di-sesatkanNya, maka kamu tidak akan mendapat seorang pemim-pin pun yang dapat
memberi petunjuk kepadanya. Dan kamu me-ngira mereka itu bangun padahal mereka tidur; dan Kami
bolik-balikkan mereka ke kanan dan ke kiri, sedang anjing mereka mengun-jurkan kedua lengannya
di muka pintu gua. Dan jika kamu menyak-sikan mereka, tentulah kamu akan berpaling dari mereka
dengan melarikan (diri), dan tentulah (hati)
kamu akan dipenuhi dengan ketakutan terhadap mereka." (Al-Kahfi: 17-18).
(17) Maksudnya, Allah menjaga mereka dari (sengatan) matahari, menyediakan untuk mereka sebuah gua, apabila matahari
terbit, (posisinya) menyerong ke arah kanan gua. Dan ketika ter-benam,
(letak) matahari condong ke sebelah kiri gua. Akibatnya, sengatan panas
matahari tidak mengenai mereka sehingga bisa me-rusak tubuh-tubuh mereka. ﴾ وَهُمۡ فِي فَجۡوَةٖ
مِّنۡهُۚ ﴿ "Mereka berada dalam tempat yang luas di dalamnya," yaitu di dalam gua. Maksudnya, (me-reka) berada di tempat yang luas. Kondisi demikian itu supaya hawa dan angin semilir mengenai mereka dan udara yang tidak baik pergi dari mereka serta rasa tersiksa di tempat yang sempit (tidak mereka rasakan), apalagi dalam masa tinggal yang lama.
﴾ ذَٰلِكَ مِنۡ ءَايَٰتِ ٱللَّهِۗ ﴿ "Itu adalah sebagian dari tanda-tanda kebesaran Allah," yang menunjukkan kekuasaanNya, rahmatNya dan pengabul-an doa mereka serta pemberian hidayah untuk mereka, sampai da-lam masalah ini. Oleh karena itu, Allah berfirman, ﴾
مَن يَهۡدِ ٱللَّهُ فَهُوَ ٱلۡمُهۡتَدِۖ ﴿ "Barangsiapa yang diberi petunjuk oleh Allah, maka dialah yang men-dapat petunjuk," tidak ada jalan untuk menggapai hidayah kecuali dari Allah. Dia-lah Dzat yang memberikan hidayah dan petunjuk untuk kemaslahatan dua kampung (dunia dan akhirat) .
﴾ وَمَن يُضۡلِلۡ فَلَن تَجِدَ لَهُۥ وَلِيّٗا مُّرۡشِدٗا 17 ﴿ "Dan barangsiapa yang disesatkan-Nya, maka kamu tak
akan mendapatkan seorang pemimpin pun yang dapat memberi petunjuk kepadanya," maksudnya kamu
tidak menda-pati seorang pun yang mengurusi dan mengaturnya sesuai dengan kondisi yang
mengandung kemaslahatan baginya, tidak pula (sese-orang) yang
menunjukinya ke jalan kebaikan dan keberuntungan. Karena Allah telah memutuskan kesesatan
padanya. Tidak ada yang dapat menolak keputusanNya.
(18) ﴾ وَتَحۡسَبُهُمۡ أَيۡقَاظٗا وَهُمۡ رُقُودٞۚ ﴿ "Dan kamu mengira mereka itu ba-ngun padahal mereka tidur," maksudnya, kalian wahai orang yang melihatnya menyangka bahwa mereka seolah-olah bangun, pada-hal mereka dalam keadaan tidur. Para ulama tafsir mengatakan, "Hal itu karena mata mereka tetap terbuka supaya tidak rusak, se-hingga orang yang melihat, menyangka mereka terjaga padahal mereka tidur."
﴾ وَنُقَلِّبُهُمۡ ذَاتَ ٱلۡيَمِينِ وَذَاتَ ٱلشِّمَالِۖ ﴿ "Dan Kami bolak balikkan mereka ke kanan dan ke kiri." Ini juga merupakan bentuk pemeliharaan Allah terhadap badan-badan mereka. Karena bumi, reaksi umumnya, meng-gerogoti tubuh yang menempel padanya. Lalu di antara ke-tentuan Allah, Dia membolak-balikkan tubuh mereka ke kanan dan ke kiri dengan kadar (frekuensi) yang tidak menyebabkan bumi merusak tubuh mereka, meskipun Allah Mahakuasa untuk menjaga tubuh mereka tanpa perlu dibolak-balik. Akan tetapi, Allah Maha-bijaksana, Dia ingin memberlakukan sunnahNya di alam semesta dan mengaitkan sebab kausalitas dengan sesuatu dari akibat-akibat-nya.
﴾ وَكَلۡبُهُم بَٰسِطٞ ذِرَاعَيۡهِ بِٱلۡوَصِيدِۚ ﴿ "Sedangkan anjing mereka mengunjurkan kedua lengannya di muka
pintu gua." Anjing yang menyertai Ashhabul Kahfi, mengalami tidur (sebagaimana mereka)
pada waktu ia berjaga-jaga. Anjing tersebut mengunjurkan kedua lengannya di muka pintu gua.
Maksudnya, berada di pintu atau halaman gua. Ini merupa-an penjagaan bagi mereka dari (reaksi) bumi. Sedangkan penjagaan mereka dari kalangan manusia, maka
Allah mengabarkan bahwa mereka dijaga dengan rasa takut yang Allah hembuskan. Seandainya ada
orang melihat mereka niscaya hatinya akan sarat dengan rasa takut dan lari tunggang langgang
dari mereka. Inilah faktor yang menyebabkan mereka bisa tinggal lama dan tidak ada seorang pun
yang berhasil melacak mereka, padahal mereka berada dekat se-kali dari kota. Dalil yang
menunjukkan dekatnya tempat mereka yaitu bahwa tatkala mereka terbangun, maka mereka mengutus
salah seorang dari temannya agar membeli makanan di kota, se-mentara yang lain menunggu
kedatangannya. Hal ini menunjuk-kan sangat dekatnya mereka dari kota.
They thus fulfilled the instruction and Allah put them to sleep and protected them from their enemy. You - O one who looks at them - will see the sun when it rises from the east inclining away from their cave to the right of one entering it; and at the time of sunset it moves away from the cave towards the left but does not strike it directly. They are therefore in perpetual shade unaffected by the heat of the sun. They are in a wide space within the cave where the air they require reaches them. The abovementioned occurrences viz. their taking refuge in the cave, their being put to sleep, the sun’s deviation from them, the spaciousness in the cave and their salvation from their people are all wondrous acts of Allah that indicate His power. Whoever Allah guides to the path of guidance, such a person is rightly guided in reality. Whoever Allah forsakes and lets go astray, then you will never find anyone to help and guide him to the right path. This is because guidance is in Allah’s Hands and not in his.
Ils se conformèrent alors à ce qui leur avait été ordonné, puis Allah les endormit et les préserva de leurs ennemis. Si tu étais là, tu aurais vu le soleil s’incliner à la droite de leur caverne pour celui qui y entre et à son coucher s’incliner à sa gauche, ce qui signifie que ses rayons n’entraient pas à l’intérieur. Ils étaient ainsi en permanence à l’ombre et la chaleur du soleil ne les indisposait pas. De plus, la caverne était spacieuse et brassait autant d’air qu’il leur était nécessaire. Le refuge de ces jeunes gens dans la caverne, leur endormissement commandé, l’orientation de la course du soleil afin d’assurer leur confort, la caverne spacieuse et le fait qu’ils aient été sauvé de leurs peuples sont des merveilles indiquant l’étendue du pouvoir d’Allah. Celui à qui Allah facilite d’emprunter la voie de la guidée est en vérité le bien guidé tandis que celui qu’Il abandonne à son sort et égare, tu ne lui trouveras pas de secoureur lui facilitant la guidée et l’orientant vers elle. En effet, la guidée est du ressort d’Allah et non de celle d'un autre que Lui.
Mereka pun mengerjakan apa yang diperintahkan dan Allah menidurkan serta menjaga mereka dari musuh-musuh mereka. Lalu engkau -wahai orang yang menyaksikan mereka- melihat apabila matahari terbit dari timur, ia condong dari gua mereka ke sebelah kanan jalan masuknya, dan apabila matahari itu terbenam ke barat, ia menjauhi mereka ke sebelah kiri sehingga mereka pun tidak terkena sinar matahari, sehingga mereka senantiasa berada dalam keteduhan, tidak diganggu oleh panas matahari. Di dalam gua itu mereka berada dalam kelapangan serta mendapatkan udara yang cukup. Semua ini menunjukkan keajaiban ciptaan Allah yang membuktikan besarnya kekuasaan-Nya. Barang siapa yang diberi taufik oleh Allah untuk menempuh jalan petunjuk maka dia adalah orang yang benar-benar mendapat petunjuk dan barang siapa yang dijauhkan dan disesatkan darinya maka engkau tidak akan mendapatkan seorang penolong pun yang dapat membimbing dan memberi petunjuk padanya karena hidayah dan petunjuk itu berada di tangan Allah, bukan di tangannya.
Obbedirono a ciò che venne loro ordinato; Allāh fece scendere su di loro il sonno e li protesse dal loro nemico; e avresti potuto vedere, o passante, il sole, quando sorge da oriente, inclinarsi verso la destra di colui che passa dinanzi alla caverna, e inclinarsi a sinistra durante il tramonto, senza illuminarla. Essi erano immersi in una continua ombra, e il calore del sole non poteva nuocergli; erano nel centro della caverna, in cui filtrava l'aria di cui avevano bisogno. Ciò che accadde loro, rifugiandosi nella caverna, il fatto di aver fatto scendere il sonno su di loro, il fatto che il Sole non li raggiungesse, l'ampiezza del loro spazio nella caverna, e la salvezza dal loro popolo, fanno parte dei miracoli di Allāh, che dimostrano la Sua Potenza. Colui che Allāh aiuta a percorrere la Retta Via, viene realmente guidato; mentre quanto a colui che Egli abbandona e svia, non troverà un sostenitore che lo guidi alla Retta Via e gliela indichi, poiché la Guida è nelle mani di Allāh, e non nelle sue mani.
17- (Orada olsaydın şunu) görürdün: Güneş, doğduğu zaman mağaralarından sağ tarafa yönelmekte, battığında da sol taraftan onları teğet geçmektedir. Onlar da mağaranın genişçe bir yerindedirler. İşte bu, Allah’ın âyetlerindendir. Allah kimi hidâyete erdirirse işte doğru yolu bulan odur. Kimi de saptırırsa artık onun için doğru yolu gösterecek bir dost bulamazsın.
18- Uyudukları halde sen, onları uyanık sanırdın. Biz, onları sağa sola çeviriyorduk. Köpekleri de girişte ön ayaklarını uzatmış duruyordu. Eğer (bu halde) onları görseydin, mutlaka arkanı dönüp onlardan kaçardın ve hiç şüphesiz onlardan dolayı için korkuyla dolardı.
17. Yani Yüce Allah, onları güneşten koruyordu. Onlara öyle bir mağara nasip etmişti ki güneş, doğduğunda mağaranın sağ tarafına yönelir, battığında da mağaranın sol tarafına yönelirdi. Böylelikle güneşin sıcaklığı onlara ulaşmaz ve bundan dolayı da bedenleri bozulmazdı. “Onlar da mağaranın genişçe bir yerindedirler.” Bu ise hava ve hafif rüzgârlar kendilerine ulaşsın, dar yerde ve boğuk hava içinde, özellikle de uzun süre kalmakla herhangi bir sıkıntı görmesinler diyedir. Bu da hiç şüphesiz Yüce Allah’ın kudretine ve rahmetine delil olan “âyetlerindendir.” Allah’ın onların dualarını kabul ettiğini, onları bu gibi hususlarda dahi hidâyete ilettiğini göstermektedir. Bundan dolayı Yüce Allah, şöyle buyurmaktadır:“Allah kimi hidâyete erdirirse işte doğru yolu bulan odur.” Yani Allah iletmedikçe hidâyete yol bulmanın imkânı yoktur. Dünya ve âhiretin iyiliklerine ileten ve bunları gösteren yalnızca O’dur. “Kimi de saptırırsa artık onun için doğru yolu gösterecek bir dost bulamazsın.” Onun iyiliğine olan hususlara iletmek üzere işlerini çekip çeviren, bunları üstlenen, hayra ve felâha onu yönelten hiçbir kimse bulamazsın. Çünkü Yüce Allah, onun hakkında dalalet hükmünü vermiştir. Hiç kimse O’nun hükmünü geri çeviremez.
18. “Uyudukları halde sen onları uyanık sanırdın.” Ey onlara bakan kişi, sen onları uyanıkmış gibi sansan da gerçekte onlar uykudadırlar. Müfessirler derler ki: Buna sebep, gözlerinin bozulmasın diye açık bırakılmış olmasıdır. Bu nedenle onlara bakan kişi uykuda oldukları halde onları uyanık sanırdı. “Biz onları sağa sola çeviriyorduk.” Bu da Allah'ın onların bedenlerini korumasına dahildir. Çünkü kendisine bitişik olan cisimleri yiyip çürütmesi, toprağın tabiatındandır. O nedenle Yüce Allah’ın takdiri, yer vücutlarını bozmayacak şekilde onları sağ ve sol yanlarına çevirmesi şeklinde tecelli etti. Yüce Allah, onları sağ ve sollarına çevirtmeksizin dahi yere karşı korumaya kadirdir. Ancak O, hikmeti sonsuz olandır. Kainattaki kanununun cereyan etmesini ve sebepleri sonuçlara bağlamayı murad etmiştir. “Köpekleri de girişte ön ayaklarını uzatmış duruyordu.” Yani ashab-ı kehf ile bulunan köpek de onları koruduğu esnada onlar gibi uykuya dalmıştı. O, mağaranın kapısında yahut orta düzlüğünde bir yerde ön ayaklarını uzatıp uyumuştu. Yüce Allah, onları bu şekilde yerin zarar vermesinden korumuştu. İnsanlara karşı onları korumasına gelince Allah, onlara vermiş olduğu korkunç manzara ile onları korumuş olduğunu haber vermektedir. Bir kimse, onları görecek olsaydı kalbi hiç şüphesiz korku ile dolar ve gerisin geri kaçarak onlardan uzaklaşırdı. İşte bu kadar uzun süre şehire oldukça yakın olmalarına rağmen kimse onları bulmaksızın bu şekilde kalmalarını sağlayan da bu olmuştur. Şehire yakınlıklarının delili ise uyandıkları vakit aralarından birisini şehirden kendilerine yiyecek almak üzere göndermiş olmaları ve onu beklemek üzere yerlerinde kalmış olmalarıdır. Bu, onların şehire oldukça yakın olduklarının delilidir.
Gençler mağaraya sığınarak, emrolundukları şeye uydular. Yüce Allah onları mağarada uyuttu ve kendilerini düşmanlarından korudu. -Ey onların haberlerini okuyan!- Güneş doğudan doğduğu zaman mağaranın sağ iç tarafına meylettiğini, batıdan battığı zaman da sol tarafından meyledip mağaraya isabet etmeden geçtiğini görürsün. Onlar kendilerine güneşin sıcaklığının zarar veremeyeceği bir gölgede idiler. Onlar mağaranın geniş yerinde bulunmakta ve ihtiyaç duydukları hava kendilerine kolayca ulaşmaktaydı. İşte onların mağaraya sığınmaları, orada uyutulmaları, Güneş ışıklarının onlara hiç değmeden meyletmesi, mağarada yattıkları yerin geniş olması ve onları kavimlerinden kurtarması, Allah Teâlâ'nın kudretine delalet eden kişileri şaşkınlığa düşüren işlerindendir. Yüce Allah kime hidayet ederse işte o gerçekten hidayete ulaşmıştır. Kimi de yardımsız bırakır ve saptırırsa, artık onun için doğru yolu gösterecek bir yardımcı ve dost bulamazsın. Çünkü hidayet Allah'ın elindedir, onun elinde değildir.
Kaya sumunod sila sa ipinag-utos sa kanila. Nagsanhi si Allāh ng pagkatulog sa kanila at nangalaga Siya sa kanila laban sa kaaway nila. Makikita mo, O tagapanood sa kanila, ang araw, kapag lumitaw iyon sa silangan niyon, na kumikiling palayo sa yungib nila sa dakong kanan ng papasok dito, at kapag lumubog iyon sa sandali ng paglubog niyon, na lumilihis palayo sa yungib sa dakong kaliwa niyon kaya hindi tumatama iyon dito. Sila ay nasa isang lilim na palagian, na hindi nakasasakit sa kanila ang init ng araw habang sila ay nasa isang kalawakan ng yungib. Naidudulot sa kanila mula sa hangin ang kinakailangan nila. Ang nangyayaring iyon sa kanila na pagkakanlong sa kanila sa yungib, ang pagsasanhi ng pagkatulog para sa kanila, ang paglihis ng araw palayo sa kanila, ang paglawak ng pook nila, at ang pagliligtas sa kanila laban sa mga kababayan nila ay kabilang sa mga kataka-taka mula sa gawa ni Allāh, na nagpapatunay sa kakayahan Niya. Ang sinumang itinuon ni Allāh sa daan ng kapatnubayan ay ito ang napapatnubayan nang totohanan. Ang sinumang binigo Niya roon at pinaligaw Niya ay hindi ka makatatagpo para rito ng isang tagapag-adya na magtutuon dito sa kapatnubayan at maggagabay dito roon dahil ang kapatnubayan ay nasa kamay ni Allāh at hindi nasa kamay nito mismo.
Así cumplieron la orden y Al-lah los hizo dormir y los protegió de su enemigo. Podrías ver el Sol cuando se alejaba del este, inclinándose lejos de su caverna a la derecha; y en el momento de la puesta del Sol, este se alejaba de la caverna hacia la izquierda, pero no la golpeaba directamente. Por lo tanto, ellos permanecían en la sombra perpetua, y no se veían afectados por el calor del Sol. Se encontraban en un espacio amplio dentro de la caverna donde les llegaba el aire que necesitaban. Todos estos hechos: su refugio en la caverna, el sueño prolongado, la desviación del Sol con respecto a ellos, la amplitud de la caverna y su salvación frente a la persecución de su pueblo, son todos actos maravillosos de Al-lah que indican que es Todopoderoso. A quien Al-lah guíe estará bien encaminado en la realidad. Pero aquel a quien Al-lah deje en el extravío nunca encontrará a nadie que lo ayude y lo guíe por el camino correcto. Esto se debe a que la guía está en las manos de Al-lah.
Bởi vì họ đã làm theo những gì Allah ra lệnh nên Ngài đã ban cho họ một giấc ngủ dài để bảo vệ họ khỏi kẻ thù của họ. Và ngươi - hỡi người chứng kiến họ - thấy mặt trời khi mọc lên ở hướng đông thì nó sẽ nghiêng về phía bên phải của cái hang còn khi nó lặn xuống ở hướng tây thì nó nghiêng về phía bên trái. Họ lúc nào cũng ở trong cái mát mẻ không hề bị quấy nhiễu bởi ánh nắng mặt trời, và trong hang Allah ban đủ cho họ nguồn không khí mà họ cần. Đó là giấc ngủ dài trong hang núi được Allah ban cho nhằm để cứu họ thoát khỏi sự hãm hại từ đám dân của họ, nó là một trong những Dấu Lạ của Allah mà Ngài muốn chứng tỏ quyền năng vô song của Ngài. Ai được Allah hướng dẫn thì y là người được hướng dẫn thực sự, y sẽ tìm thấy con đường chân lý, còn ai bị Allah làm cho lệch hướng thì ngươi sẽ không bao giờ tìm được cho y một hướng dẫn nào bởi sự hướng dẫn và chỉ đạo là ở trong tay Ngài.
The Location of the Cave This indicates that the entrance to the cave faced north, because Allah tells us that when the sun was rising, sunlight entered the cave
ذَاتَ الْيَمِينِ
(the right), meaning that the shade decreased towards the right, as Ibn `Abbas, Sa`id bin Jubayr and Qatadah said:
تَّزَاوَرُ
(declining) means leaning. Every time the sun rises on the horizon, its rays decline until there is nothing left in such a place when it reaches its zenith. So Allah said,
وَإِذَا غَرَبَت تَّقْرِضُهُمْ ذَاتَ الشِّمَالِ
(and when it set, turning away from them to the left,) meaning, it entered their cave from the left of its entrance, which means from the west. This proves what we say, and it is clear to anyone who thinks about the matter and has some knowledge of astronomy and the paths of the sun, moon and stars. If the entrance of the cave faced east, nothing would have entered it when the sun set, and if it faced the direction of the Qiblah (in this case, south), nothing would have entered it at the time of sunrise or sunset, and the shadows would have leaned neither to the right nor the left. If it had faced west, nothing would have entered it at the time of sunrise, until after the sun had passed its zenith, and would have stayed until sunset. This supports what we have said, and to Allah is the praise. Ibn `Abbas, Mujahid and Qatadah said that "turning away from them" means that it would shine on them and then leave them. Allah has told us this, and He wants us to understand it and ponder its meaning, but He did not tell us the location of this cave, i.e., in which country on earth it is, because there is no benefit for us in knowing that, and no legislative objective behind it. If there was any spiritual or religious interest that could be served by our knowing that, Allah and His Messenger would have taught us about it, as the Prophet said:
«مَا تَرَكْتُ شَيْئًا يُقَرِّبُكُمْ إِلَى الْجَنَّةِ وَيُبَاعِدُكُمْ مِنَ النَّارِ إِلَّا وَقَدْ أَعْلَمْتُكُمْ بِه»
(I have not left anything that will bring you closer to Paradise and keep you further away from Hell but I have certainly taught you about it.) So Allah has told us about the features of the cave, but He did not tell us where it is, and He said,
وَتَرَى الشَّمْسَ إِذَا طَلَعَت تَّزَاوَرُ عَن كَهْفِهِمْ
(And you might have seen the sun, when it rose, declining from their cave.) Malik narrated from Zayd bin Aslam, "Leaning."
ذَاتَ الْيَمِينِ وَإِذَا غَرَبَت تَّقْرِضُهُمْ ذَاتَ الشِّمَالِ وَهُمْ فِى فَجْوَةٍ مِّنْهُ
(the right, and when it set, turning away from them to the left, while they lay in the midst of the cave.) meaning, the sun entered the cave without touching them, because if it had touched them, it would have burnt their bodies and clothes. This was the view of Ibn `Abbas.
ذلِكَ مِنْ ءَايَاتِ اللَّهِ
(That is from the Ayat of Allah), how He guided them to this cave where He kept them alive, and the sun and wind entered the cave preserving their bodies. Allah says,
ذلِكَ مِنْ ءَايَاتِ اللَّهِ
(That is from the Ayat of Allah.) Then He says:
مَن يَهْدِ اللَّهُ فَهُوَ الْمُهْتَدِ
(He whom Allah guides, he is the rightly-guided;) meaning that He is the One Who guided these young men to true guidance among their people, for the one whom Allah guides is truly guided, and the one whom Allah leaves astray will find no one to guide him.
Commentary
In these verses, Allah Ta` ala has told us about three states of the People of Kahf. All three are indeed unique and it was the karamah, a matter of wonder, that manifested itself in an extraordinary way around these people devoted to Allah (a thing of wonder that manifests itself at the hands of a prophet of Allah is called a mujizah or miracle, while if it appears at the hand of some other pious persons, it is called 'Karamah' ).
First of all, to be overtaken by continuous sleep for a long time and to stay alive in that state without eating and drinking is by itself a matter of wonder, and certainly contra-habitual and extraordinary. Its details will appear in the verses that follow. Given here is one state of their long sleep, that is, Allah Ta’ ala had arranged for their protection in the Cave in a way that the Sun would pass by them morning and evening but would not shine over their bodies inside the Cave. The advantages of the sunshine passing by them were things like the stabilization of the traces of life, moderation and balancing of the effects of wind, chill and heat etc. And then, the Sun not hitting their bodies directly may have also been a factor in keeping their bodies and dress protected.
This arrangement of keeping them shielded from direct sunlight could also be conceived if the cave lies situated in a particular structural position and the opening of its entrance happens to face south or north in a way that sunlight does not get in there naturally. Ibn Qutaibah went to the trouble of making elaborate mathematical calculations to determine the peculiar location of this Cave precisely in terms of latitude and longitude. (Mazhari) Contrary to this was the approach of al-Zajjaj who said that the staying of sunshine away from them was not because of any inherent situation or formation of the Cave, instead, it was an extraordinary phenomenon manifested as a karamah. It seems when it was said: ذَٰلِكَ مِنْ آيَاتِ اللَّـهِ (That is one of the signs of Allah) at the end of the verse, it was obviously there to prove that this arrangement of protection from the Sun was not the outcome of any particular formation or location of the Cave. Instead, it was a sign of the perfect power of Allah Ta` ala. (Qurtubi)
To put it candidly, Allah Ta` ala had it all arranged for them that sunlight will not reach their bodies. It may have been caused through its particular formation or location or through the barrier of a cloud or something similar when the Sun would start shining, or the very rays of the Sun would be moved away from them in an extraordinary manner. All these probabilities exist within the verse. There is no need to insist upon fixing any of these as the absolute reality.
Hỡi người đưa mắt nhìn họ, ngươi nghĩ họ đang còn thức vì mắt của họ vẫn còn mở nhưng thực tế là họ đang ngủ. TA (Allah) đã lật trở thân mình của họ một lúc bên phải và một lúc bên trái để mặt đất không thể ăn thân xác của họ. Con chó của họ cũng thế, nó cũng trong giấc ngủ say mặc dù mắt nó vẫn mở và hai chân trước của nó duỗi ra ngay tại cửa hang giống như một kẻ đang canh gác đầy tỉnh táo. Nếu ngươi đến quan sát cảnh tưởng của họ thì chắc chắn các ngươi sẽ bỏ chạy vị sợ trong lòng cũng như bản thân của Ngươi đầy sự khiếp sợ
Their Sleep in the Cave
Some of the scholars mentioned that when Allah caused them to sleep, their eyelids did not close, lest disintegration took hold of them. If their eyes remained open to the air, this would be better for the sake of preservation. Allah says:
وَتَحْسَبُهُمْ أَيْقَاظًا وَهُمْ رُقُودٌ
(And you would have thought them awake, whereas they were asleep.) It was mentioned that when the wolf sleeps, it closes one eye and keeps one eye open, then it switches eyes while asleep.
وَنُقَلِّبُهُمْ ذَاتَ اليَمِينِ وَذَاتَ الشِّمَالِ
(And We turned them on their right and on their left sides,) Ibn `Abbas said: "If they did not turn over, the earth would have consumed them."
وَكَلْبُهُمْ بَـسِطٌ ذِرَاعَيْهِ بِالوَصِيدِ
(and their dog stretching forth his two forelegs at the Wasid) Ibn `Abbas, Mujahid, Sa`id bin Jubayr and Qatadah said: "The Wasid means the threshold." Ibn `Abbas said: "By the door." It was said: "On the ground." The correct view is that it means on the threshold, i.e., at the door.
إِنَّهَا عَلَيْهِم مُّؤْصَدَةٌ
(Verily, it shall be closed upon them) 104:8 Their dog lay down at the door, as is the habit of dogs. Ibn Jurayj said, "He was guarding the door for them." It was his nature and habit to lie down at their door as if guarding them. He was sitting outside the door, because the angels do not enter a house in which there is a dog, as was reported in As-Sahih, nor do they enter a house in which there is an image, a person in a state of ritual impurity or a disbeliever, as was narrated in the Hasan Hadith. The blessing they enjoyed extended to their dog, so the sleep that overtook them overtook him too. This is the benefit of accompanying good people, and so this dog attained fame and stature. It was said that he was the hunting dog of one of the people which is the more appropriate view, or that he was the dog of the king's cook, who shared their religious views, and brought his dog with him. And Allah knows best. Allah says:
لَوِ اطَّلَعْتَ عَلَيْهِمْ لَوْلَّيْتَ مِنْهُمْ فِرَارًا وَلَمُلِئْتَ مِنْهُمْ رُعْبًا
(Had you happened upon them, you would certainly have turned back from them in flight, and would certainly have been filled with awe of them.) meaning that Allah made them appear dreadful, so that no one could look at them without being filled with terror, because of the frightening appearance they had been given. This was so that no one would come near them or touch them until the appointed time when their sleep would come to an end as Allah willed, because of the wisdom, clear proof and great mercy involved in that.
The People of Kahf during their long sleep were in a state that an onlooker would have taken them to be awake
The second state of the People of Kahf pointed out is that there were no signs of sleep on their bodies in spite of having been put to sleep for such a long period of time. In fact, they were in a condition that anyone who looked at them would think that they were awake. Generally, commentators say that their eyes were open. The body is relaxed in sleep but this relaxation was not there. The change in the momentum of breathing that comes upon the sleeping was also not there. It is obvious that this state too was nothing short of being extraordinary, a kind of Thaumaturgy (karamah), in which the apparent consideration of wisdom was their protection lest someone taking them to be asleep attacks them, or steals things with them. Then, the changing of sides to the right and the left could also give an onlooker the realization of their being awake. And then, there was a particular benefit as well in changing sides - in that the dust they were sleeping on does not eat into an unchanged side.
The dog of the People of Kahf
At this point, we have a question on our hands. It appears in an authentic Hadith that angels do not enter a house that has a dog or picture. Then, there is a Hadith of the Sahih of al-Bukhari. There, it has been reported on the authority of Sayyidna Ibn ` Umar ؓ that the Holy Prophet ﷺ said, "Whoever keeps a dog, except the one used for hunting or guarding livestock, has two qirats deducted every day from his reward (qirat or karat is the name of a small weight)." And in the report narrated by Sayyidna Abu Hurairah ؓ ، there is the exception of a third kind of dog, that is, a dog kept to guard land produce.
Based on these Hadith reports, one can ask as to why did these worthy men of Allah take a dog with them? One answer to this could be that the prohibition of keeping a dog is an injunction of the Shari'ah brought by the Holy Prophet ﷺ and it is possible that it may not be so prohibited in the Shari'ah (law) brought by Sayyidna ` Isa Masih (علیہ السلام) . Then, it is reasonably imaginable that these people who had property and livestock may have kept a dog for their protection from intruders and since the faithfulness of a dog is well known, the dog followed them when they went out from the city.
Good Company is a Blessing - Even for a dog!
Ibn ` Atiyyah says that his father told him that he heard a sermon of Abu al-Fadl Jawhari in the Hijrah year 469 at the Great Mosque of Egypt. Speaking on the Mimbar, he was telling everyone, 'whoever loves good people, he too gets a share from their goodness. See when the dog of the Ashab al-Kahf loved them and followed them closely as if appended with them, Allah Ta` ala mentioned it in the Qur’ an'.
Al-Qurtubi mentions this report of Ibn 'Atiyyah in his Tafsir. In his comments, he says when a dog can reach this station by being in the company of the righteous and the saintly, imagine how high the station of true believers and pure monotheists who love righteous men of Allah would be. In fact, there is comfort and good news in this event for Muslims who are weak in deeds but do love the Holy Prophet ﷺ fully and duly.
It has been reported in the Sahih of al-Bukhari that Sayyidna Anas ؓ said, "One day, I and the Holy Prophet ﷺ were coming out of the Masjid. We met a person at the door. He asked, Ya RasulAllah, when will the Qiyamah come?" He said, "What preparations have you already made for Qiyamah? (In view of which you want it to come soon)." Hearing this, the man was somewhat ashamed and corrected himself by saying, "I have not collected a lot of prayers, fasts and charities for Qiyamah, but I love Allah and His Messenger." He said, "If so, [ on the day of Qiyamah ] you shall be with those whom you love." Sayyidna Anas ؓ says, "when we heard this bliss of a sentence from the Holy Prophet ﷺ ، we were so happy that we had never been that happy since we embraced Islam."
After that, Sayyidna Anas ؓ said, "[ al-Hamdulillah ] I love Allah, His Messenger ﷺ ، Abu Bakr and ` Umar رضی اللہ تعالیٰ عنہما ، therefore, I look forward to being with them." (Qurtubi)
Allah Ta’ ala had invested the People of Kahf with such awe as would make an onlooker run in terror
The address in verse 18: لَوِ اطَّلَعْتَ عَلَيْهِمْ (If you had a look at them) is apparently to people at large. Therefore, it does not necessarily follow from it that the Holy Prophet ﷺ too could be filled up with awe generated by the state of the People of Kahf in their Cave. So, the address here is to common people. They are being told that, were they to cast a look at them in that state, they would have fled away from them in terror and the resulting awe of them would have gripped them all over.
What was the basis of this awe and what were the reasons for it? This is something in which debate is useless - therefore, the Qur'an, and Hadith have not explained it. The truth of the matter is that Allah Ta’ ala, in His wisdom, had created such conditions for their protection that the Sun stays away from their bodies, and the onlooker takes them to be awake and is filled with awe of them and is consequently unable to see them fully. It is possible to have these conditions prevail by way of particular physical causes as well as by way of an extraordinary input or as the working of wonder (karamah). Now, when the Qur'an and Hadith have not determined any particular reason for it, debating it with hollow conjectures is futile. Preferring this approach, Tafsir Mazhari cites Ibn Abi Shaibah, Ibn al-Mundhir and Ibn Abi Hatim in support. They have reported an event relating to Sayyidna ` Abdullah ibn ` Abbas ؓ who says: 'we waged a Jihad against Byzantine forces in the company of Sayyidna Mu` awiyah ؓ which is known as the battle of al-Madiq (المضیق). On this trip, we passed through the site of the Cave of the People of Kahf. The Qur’ an mentions it. Sayyidna Mu’ awiyah wanted to go into the Cave and see the bodies of the People of Kahf. Sayyidna Ibn ` Abbas ؓ said, 'let us not do so because Allah Ta` ala has already prohibited someone better than you from seeing them, that is, the Rasul of Allah.' Then, he recited this very verse: لَوِ اطَّلَعْتَ عَلَيْهِمْ (If you had a look at them, you would have fled from them and would have been filled with awe of them - 18). [ This tells us that, in the sight of Sayyidna ` Abdullah ibn ` Abbas ؓ ، the address in لَوِ اطَّلَعْتَ (If you had a look) was to the Holy Prophet ﷺ ] But, Sayyidna Mu` awiyah ؓ did not accept his opinion [ perhaps, because he may have taken the address as being to common people and not to the Holy Prophet ﷺ . Or, it may be that the Qur'an has portrayed the condition of the time when the People of Kahf were alive and asleep. Now a long time had passed since they died. It was not likely that they would still have the same atmosphere of awe around them ]. However, Sayyidna Mu` awiyah, with his position unchanged, sent a few men to find out the facts. But, when they stepped into the Cave, Allah Ta` ala sent a hot wind upon them because of which they could not see anything. (Mazhari) (This report was also referred earlier under The People of Kahf: Place and Period' )
E avresti pensato – o tu osservatore – che fossero svegli, poiché i loro occhi erano spalancati, mentre in realtà dormivano. Noi li facemmo rigirare, nel loro sonno, a volte a destra, e altre a sinistra, affinché la terra non divorasse i loro corpi; e il loro accompagnatore era un cane, che stendeva le sue zampe all'ingresso della caverna. Se li avessi scoperti e visti, saresti fuggito terrorizzato, e la tua anima si sarebbe colmata di terrore nei loro confronti.
Magpapalagay ka, O nakatingin sa kanila, na sila ay mga gising dahil sa pagkabukas ng mga mata nila gayong ang totoo ay na sila ay mga natutulog. Nagpapabaling Kami sa kanila sa pagtulog nila: minsan sa kanan at minsan sa kaliwa, upang hindi kainin ng lupa ang mga katawan nila, habang ang aso nilang sumasama sa kanila ay nakalatag ang dalawang unahang biyas nito sa pasukan ng yungib. Kung sakaling tumingin ka sa kanila at nakapanood ka sa kanila ay talaga sanang tumalikod ka palayo sa kanila habang tumatakas dala ng pangamba dahil sa kanila at talaga sanang napuno ang sarili mo ng hilakbot dahil sa kanila.
Habrías pensado que estaban despiertos, porque sus ojos estaban abiertos, aunque en realidad estaban dormidos. Los volteaba mientras dormían, algunas veces a la derecha y otras a la izquierda, para que la tierra no consumiera sus cuerpos. El perro que los acompañaba estaba con las patas delanteras extendidas en la entrada de la caverna. Si los hubieras encontrado y visto, te habrías dado la vuelta y huido con terror.
God had arranged a long period of unbroken sleep for the Men of the Cave and had taken different measures for their safety. For example, they used to turn on their sides regularly, as otherwise, in the words of Ibn ‘Abbas, the earth would have eaten up their bodies, as happens with dead bodies. At the mouth of the cave, a dog was constantly keeping watch. This was perhaps to prevent the entry of any man or animal. In addition to this, the atmosphere inside was made so terrifying by God that, if an intruder had tried to peep in, he would have become terrified at the very first glimpse and would have run away.
Ko bi ih vidio, pomislio bi da su budni i da ne spavaju. Allah se obavezao da će se brinuti o njima, pa ih je, dok su spavali, čas okretao na desnu, čas na lijevu stranu, kako zemlja ne bi nagrizla njihova tijela. A njihov je pas ležao ispred pećine, ispruženih šapa. Da si ih vidio, uistinu bi pobjegao od straha i jeze jer su strašno izgledali.
Ey (Ashâb-ı Kehf'in) haberlerini takip eden!- Onlar uykuda oldukları halde gözleri açık olduğundan dolayı sen onları uyanık sanırsın. Hâlbuki gerçek manada uykudadırlar. Onlar uyurken, toprağın cesetlerini çürütmemesi için biz onları bazen sağ taraflarına ve bazen sol taraflarına döndürüyorduk. Onlarla beraber olan köpekleri de mağaranın ağzında ayaklarını uzatmış yatmaktaydı. Eğer onların bu durumlarına muttali olup görseydin; onlardan korktuğundan dolayı yüz çevirip kaçardın ve gördüklerin yüzünden için korku ile dolardı.
Si tu avais vu leurs yeux ouverts, tu les aurais crus éveillés mais en réalité, ils étaient endormis. Nous les tournions durant leur sommeil tantôt sur le côté droit tantôt sur le côté gauche afin que le contact prolongé avec le sol ne décompose pas leurs corps, tandis que le chien qui les accompagnait étendait ses pattes antérieures à l’entrée de la caverne. Si tu les avais vus, tu te serais enfui d'eux, empli de terreur devant ce spectacle.
Engkau juga mengira -wahai orang yang menyaksikan mereka- bahwa mereka itu tidak tidur karena mata mereka terbuka, padahal hakikatnya mereka tertidur. Dalam tidur mereka tersebut, Kami kadang membolak-balikkan tubuh mereka ke kanan, dan kadang ke kiri, agar tanah tidak merusak dan memakan tubuh mereka. Adapun anjing yang menemani mereka maka membentangkan kedua lengannya di depan pintu gua. Sekiranya engkau menyaksikan mereka tentu engkau akan berpaling melarikan diri karena takut, dan jiwamu akan dipenuhi rasa takut terhadap penampakan mereka.
You - O one who looks at them - will think they are awake, because their eyes are open, though in actual fact they are asleep. I turn them over in their sleep, sometimes to the right and sometimes to the left, so that the earth does not consume their bodies. Their dog that accompanied them stretches out its forelegs at the entrance of the cave. If you had come across them and seen them, you would have turned and run away being afraid of them, and your soul would have been filled with fear of them.
Gaya ng ginawa Namin sa kanila kabilang sa binanggit Namin na mga kataka-taka sa kakayahan Namin, ginising Namin sila matapos ng isang yugtong matagal upang magtanong ang isa't isa sa kanila tungkol sa yugto na namalagi sila habang mga natutulog. Kaya sumagot ang iba sa kanila: "Namalagi tayong mga natutulog nang isang araw o isang bahagi ng isang araw." Sumagot naman ang iba pa sa kanila kabilang sa hindi nahayag sa kanila ang yugto ng pamamalagi nila habang mga natutulog: "Ang Panginoon ninyo ay higit na nakaaalam sa yugto ng pamamalagi ninyo habang mga natutulog, kaya magpaubaya kayo sa Kanya ng kaalaman niyon at magpakaabala kayo sa makatutulong sa inyo. Kaya magsugo kayo ng isa sa inyo kalakip ng mga pilak na salapi ninyong ito patungo sa nakagisnang lungsod natin, saka tumingin siya kung alin sa mga naninirahan doon ang higit na kaaya-aya sa pagkain at higit na kaaya-aya sa kinikita, saka magdala siya sa inyo ng pagkain mula roon, maghinay-hinay siya sa pagpasok niya, paglabas niya, at pakikitungo niya, maging mahusay siya, at huwag siyang magpabaya na may isang makaalam sa pook ninyo dahil sa ireresulta dahil doon na isang kapinsalaang mabigat.
Così come compimmo i miracoli che ti abbiamo menzionato, mostrando la Nostra Potenza, li risvegliammo, dopo un certo periodo, in modo che si chiedessero: "Quanto tempo abbiamo trascorso dormendo?" Alcuni di loro risposero: "Siamo rimasti un giorno, o parte di un giorno", mentre altri, che non riuscirono a stabilire la durata del loro sonno, risposero: "Il vostro Dio è più Consapevole del periodo che avete trascorso dormendo, affidate ciò alla Sua Sapienza e occupatevi dei vostri affari. Inviate uno di voi con questo denaro d'argento alla solita città per vedere quale sia il cibo migliore e più economico; e che faccia attenzione quando entra ed esce, e a come si comporta; e che sia astuto, senza permettere a qualcuno di scoprire dove vi nascondete, per il grande danno che ne conseguirebbe".
"Dan demikianlah Kami bangunkan mereka, agar di antara mereka saling bertanya. Salah seorang di
antara mereka berkata, 'Sudah berapa lama kamu berada (di sin)?' Mereka
menjawab, 'Kita berada (di sini) sehari atau setengah hari.' Berkatalah
(yang lain lagi, 'Rabbmu lebih mengetahui berapa lama kamu berada (di sini),
maka suruhlah salah seorang di antara kamu pergi ke kota dengan membawa uang perakmu ini, lalu
hendaklah dia lihat mana-kah makanan yang lebih baik, dan bawalah sebagian makanan itu untukmu,
dan hendaklah dia berlaku lemah lembut dan jangan sekali-sekali menceritakan halmu kepada siapa
pun. Sesungguh-nya jika mereka dapat mengetahui tempatmu, niscaya mereka akan melempari kamu
dengan batu, atau memaksamu kembali kepada agama mereka, dan jika demikian niscaya kamu tidak
akan berun-tung selamanya." (Al-Kahfi: 19-20).
(19) Allah تعالى berfirman, ﴾ وَكَذَٰلِكَ بَعَثۡنَٰهُمۡ ﴿ "Dan demikian-lah Kami bangunkan mereka," dari tidurnya yang sangat lama ﴾
لِيَتَسَآءَلُواْ بَيۡنَهُمۡۚ ﴿ "agar mereka saling bertanya di antara mereka sendiri," maksud-nya agar mereka saling berdiskusi supaya mendapatkan berita yang valid tentang berapa lama mereka tinggal. ﴾
قَالَ قَآئِلٞ مِّنۡهُمۡ كَمۡ لَبِثۡتُمۡۖ قَالُواْ لَبِثۡنَا يَوۡمًا أَوۡ بَعۡضَ يَوۡمٖۚ ﴿ "Salah seorang di antara mereka berkata, 'Sudah berapa lamakah kamu berada (di sini)?' Mereka menjawab, 'Kita berada (di sini) sehari atau setengah hari'." Pernyataan ini berlandaskan prasangka orang yang mengatakan (belaka). Sepertinya, telah terjadi kekaburan pada mereka mengenai masa mereka tinggal.
Oleh karena itu, ﴾ قَالُواْ رَبُّكُمۡ أَعۡلَمُ بِمَا لَبِثۡتُمۡ ﴿ "Berkatalah (yang lain lagi), 'Rabbmu lebih mengetahui berapa lama kamu berada (di sini)'." Mereka mengembalikan hal tersebut kepada Dzat yang ilmuNya meliputi segala sesuatu, secara global maupun terperinci. Barangkali setelah itu Allah تعالى memberitahukan kepada mereka tentang masa tinggal mereka. Lantaran Allah membangunkan mereka agar mereka sa-ling bertanya di antara mereka sendiri, dan Allah mengabarkan bahwa mereka saling berdiskusi dan berbicara sebatas pengetahu-an mereka yang berujung pada ketidakjelasan. Maka seharusnya Allah telah mengabarkan mereka (tentang itu) secara pasti. Hal itu dapat kita ketahui melalui hikmah menjadikan mereka terjaga, dan bahwasanya Allah tidak melakukannya secara sia-sia. Di antara rahmatNya terhadap orang yang mencari kepastian sesuatu dalam perkara-perkara yang dituntut untuk diketahui lalu dia berusaha untuk mengetahuinya dengan batas kemampuannya, yaitu Allah menjelaskan perkara tersebut kepadanya, dan berdasarkan ayat-ayat yang disebutkan setelah FirmanNya,
﴾ وَكَذَٰلِكَ أَعۡثَرۡنَا عَلَيۡهِمۡ لِيَعۡلَمُوٓاْ أَنَّ وَعۡدَ ٱللَّهِ حَقّٞ وَأَنَّ ٱلسَّاعَةَ لَا رَيۡبَ
فِيهَآ ﴿
"Dan demikian (pula) Kami mempertemukan (manusia) dengan me-reka, agar manusia itu mengetahui, bahwa janji Allah
itu benar, dan bah-wa kedatangan Hari Kiamat tidak ada keraguan padanya." (Al-Kahfi: 21).
Seandainya kondisi mereka tidak diketahui (setelahnya), nis-caya mereka
tidak menjadi bukti atas apa yang Allah sebutkan (ten-tang hari Kebangkitan). Kemudian, tatkala mereka saling bertanya di
antara sesama mereka dan terjadi peristiwa pada mereka yang Allah kabarkan, maka mereka pun
mengutus salah seorang di an-tara mereka dengan membawa uang perak. Maksudnya, uang be-berapa
dirham yang mereka bawa, agar orang tersebut membelikan makanan dari kota (yang mereka tinggalkan)
untuk mereka makan. Mereka memerintahkannya agar memilih makanan yang paling bagus. Maksudnya,
makanan terbaik dan paling lezat. Dan supaya berkelakuan ramah ketika pergi, membeli serta
kepulangannya. Mereka juga memerintahkan supaya dia menutup diri dalam urusan-nya dan tutup
mulut tentang keadaan teman-temannya dan jangan sampai memberitahukan seorang pun tentang
keadaan mereka.
(20) Mereka menyebutkan bahaya yang timbul dari penge-tahuan orang lain
tentang mereka dan penampakan diri mereka di hadapan masyarakat, bahwa mereka akan menghadapi salah satu dari dua pilihan:
Dirajam dengan lemparan batu sehingga khalayak membunuh mereka dengan cara yang sangat keji
karena kemurka-an kepada diri mereka dan agama mereka. Atau orang-orang meng-uji keteguhan
mereka dalam beragama dan memurtadkan mereka kepada ajaran kaumnya. Dalam keadaan ini, kalian
selama-lama-nya tidak akan beruntung, bahkan merugi dalam agama, dunia, dan akhiratnya.
Kedua ayat ini telah menunjukkan beberapa pelajaran penting:
1. Anjuran supaya berilmu dan mendiskusikannya, karena Allah membangunkan mereka untuk
tujuan itu.
2. Adab bagi orang yang suatu ilmu belum jelas baginya supaya menyerahkannya kepada orang
yang berilmu dan berdiam diri pada batas kemampuannya.
3. Sahnya mewakilkan dalam urusan jual-beli, dan sahnya per-seroan dalam jual-beli.
4. Bolehnya memakan makanan yang baik-baik dan makanan-makanan yang lezat jika tidak
melewati batas pemborosan yang dilarang. Sebagaimana Firman Allah, ﴾ فَلۡيَنظُرۡ أَيُّهَآ
أَزۡكَىٰ طَعَامٗا فَلۡيَأۡتِكُم بِرِزۡقٖ مِّنۡهُ ﴿ "Dan hendaklah dia melihat manakah makan yang lebih baik, maka hendaklah dia membawa makanan itu untuk-mu." Khususnya jika seseorang tidak cocok baginya kecuali makanan model itu. Barangkali inilah sandaran kebanyakan ahli tafsir yang mengatakan bahwasanya mereka adalah anak-anak raja. Karena mereka memerintahkannya agar membeli makanan yang paling bagus yang menjadi kebiasa-an santapan orang-orang kaya.
5. Anjuran agar berhati-hati dan bersembunyi serta menjauhi tempat-tempat fitnah yang mengancam agama, dan menyim-pan rahasia seseorang dan saudara-saudaranya seagama.
6. Besarnya kecintaan para pemuda itu terhadap agama, lari-nya mereka dari segala fitnah yang mengancam agamanya, serta meninggalkan kampung halaman karena Allah.
7. Penyebutan kandungan kejelekan berupa bahaya-bahaya dan kerusakan-kerusakan yang mendorong untuk membenci dan meninggalkannya. Cara semacam ini adalah konsep kaum Mukminin terdahulu dan sekarang, berdasarkan perkataan mereka,
﴾ وَلَن تُفۡلِحُوٓاْ إِذًا أَبَدٗا 20 ﴿
"Dan jika demikian niscaya kamu tidak akan beruntung selama-lamanya."
Kao što je Svevišnji Allah pokazao čuda Svoje moći, te ih uspavao i sačuvao toliko vremena, tako ih je i probudio u istom stanju, pa su jedan drugog pitali: “Koliko dugo spavamo ovdje?!” Neki od njih rekoše: “Ostali smo dan, ili dio dana.”, dok drugi odgovoriše: “Prepustite to Allahu, samo On zna koliko smo vremena proveli u ovoj pećini, a vi se pobrinite za ono što će nas spasiti. Neka jedan od nas pođe u grad, s ovim srebrenjacima, pa neka kupi ukusnu halal hranu. Neka bude krajnje oprezan u svom odlasku i pažljiv u poslu, kako nas ne bi razotkrio i odao, što bi imalo štetne posljedice po nas.”
Zikretmiş olduğumuz onlarla ilgili olan her şey bizim hayret verici mükemmel kudretimizin sonucunda olmuştur. Onları uzun bir zaman uyuttuktan sonra birbirlerine uyumuş oldukları müddeti sormaları için uyandırdık. Bazıları uyuma sürelerinin bir gün veya bir günün bir kısmı olduğuna kanaat getirip cevap verdi. Ne kadar uyuduklarını tam kestiremeyenler ise bu soruyu şöyle cevaplandırdı: "Rabbiniz ne kadar uyuyarak kaldığınızı daha iyi bilir." Bunun ilmini Allah'a havale edin ve sizi ilgilendiren işinize geri dönün. Şimdi sizden birini şu gümüş paranızla bilinen şehrinize gönderin. O da yiyecek satanların hangisinin daha helal yiyeceği ve daha helal kazancı var ise ondan size azık getirsin. Şehre girişinde ve çıkışında çok dikkatli olsun, ayrıca insanlarla muamelesinde çok akıllı davransın, sonucunda büyük zararlara sebep olacak hallerden uzak dursun ve sakın sizi kimseye sezdirmesin.
19- İşte böylece kendi aralarında (ne kadar kaldıklarını) sorsunlar diye onları uyandırdık. İçlerinden biri:“Ne kadar kaldınız?” dedi. “Bir gün veya dah az kaldık” dediler. “Ne kadar kaldığınızı Rabbiniz daha iyi bilir. Şimdi siz birinizi bu gümüş paranız ile şehre gönderin de bir baksın, hangi yiyecek daha temizse ondan size azık getirsin. Dikkatlice hareket etsin ve sakın sizi kimseye fark ettirmesin” dediler.
20- “Çünkü onlar, sizi bir ele geçirirlerse ya sizi taşa tutarlar yahut da kendi dinlerine döndürürler. O zaman da ebediyen iflâh olmazsınız.”
19. Yüce Allah şöyle buyurmaktadır: Biz, işte böylece kendi aralarında birbirlerine sorsunlar, yani gerçekte ne kadar bir süre kaldıklarını araştırsınlar diye uzunca süren uykularından sonra onları uyandırdık. “İçlerinden biri: Ne kadar kaldınız? dedi. Bir gün veya daha az kaldık, dediler.” Bu, bu sözü söyleyenin zannına binaen böyledir. Sanki onlar, kaldıkları uzun süre konusunda şüpheye düşmüşler gibidir. Bu yüzden de:“Ne kadar kaldığınızı Rabbiniz daha iyi bilir” diyerek bu konudaki bilgiyi, bilgisi özeliyle geneliyle her şeyi kuşatmış bulunan Allah’a havale ettiler. Bundan sonra Yüce Allah, onları uykuda kaldıkları süreden haberdar etmiş olabilir. Çünkü Yüce Allah, onları kendi aralarında soruştursunlar diye uyandırmış ve onların birbirlerine soru sorduklarını, bu konuda bilgilerine göre konuştuklarını ve sonunda bu hususta şüpheye düştüklerini haber vermiştir. Bunun kesin haberini Yüce Allah’ın onlara bildirmiş olması kaçınılmaz görünmektedir. Biz, bunu Allah’ın onları uykularından uyandırmasındaki hikmetten ve bunu boş yere yapmadığından çıkartıyoruz. Ayrıca Allah, öğrenilmesi istenen hususlarda hakikati bilmeyi isteyen ve bu uğurda bütün imkânlarını ortaya koyan kimseye rahmetinin bir tecellisi olarak o hususu açıklar. Yine Yüce Allah’ın ilerde zikredeceği:“Böylece bulunmalarını sağladık ki Allah’ın (diriliş) vaadinin hak olduğunu ve kıyametin kopacağında asla şüphe bulunmadığını bilsinler”(el-Kehf, 18/21) buyruğunu da buna delil olarak görmekteyiz. Zira eğer durumlarına dair bilgi söz konusu olmasa idi sözü edilen hususa da delil olarak görülemezlerdi.
aha sonra kendi aralarındaki bu soru cevap faslından ve Yüce Allah’ın haber verdiği diğer işlerden sonra aralarından birisini beraberlerinde bulunan gümüş paralarla çıkıp kaçtıkları şehirden kendilerine yiyecek bir şeyler almak üzere gönderdiler. Ona en hoş, en lezzetli ve en temiz yemeği seçmesini söylediler. Ayrıca gidişi, alış-verişi ve geri dönüşü esnasında dikkatlice hareket etmesini, arkadaşlarının durumunu gizleyip kimseye onları farkettirmemesini söylediler. Başkalarının kendilerinden haberdar olup bilmesinin de sakıncasını söz konusu ederek şu iki husustan birisi olacağını şöylece dile getirdiler:
20. “Çünkü onlar, sizi bir ele geçirirlerse ya sizi taşa tutarlar yahut da kendi dinlerine döndürürler.” Kavimleri, kendilerini fark edecek olsa ya onları taşa tutar ve dinlerine olan aşırı kin ve öfkelerinden dolayı korkunç bir şekilde onları öldürürlerdi. Yahut da dinlerinden döndürmek için onlara işkence edip kendi dinlerine çevirmeye çalışırlardı. Bu durumda ise ebediyen iflâh olamazlar, aksine dinlerini de dünyalarını da âhiretlerini de kaybederlerdi. Bu son iki âyet-i kerime bazı faydalı hususlara delildir:
1. İlme ve ilmî tartışmalara teşvik. Çünkü Yüce Allah, onları bunun için uyandırmıştı.
2. İlmi hususta herhangi bir şüpheye düşen kimsenin, bu işi daha iyi bilene havale ederek bildiğinin sınırında durması edebine riâyet etmek gerektiği.
3. Alış-verişte vekâletin ve bu hususta ortaklığın sahih olduğu.
4. Eğer Allah’ın yasak kılmış olduğu israf sınırına varmayacak olursa hoş, temiz ve lezzetli şeyleri yemenin caiz olduğu. Çünkü:“baksın, hangi yiyecek daha temizse ondan size azık getirsin” buyurmaktadır. Özellikle de kişinin bünyesine ancak bu tür yiyecekler uygun düşüyorsa bu, böyledir. Muhtemeldir ki bu gençlerin hükümdar çocukları olduğunu söyleyen müfessirlerin birçoğu da buna dayanmışlardır. Çünkü onlar içlerinden gönderdikleri kişiye, ileri gelen zenginlerin yemeyi âdet edindiği şekilde en temiz ve iyi yiyeceklerden almasını söylemişlerdi.
5. Dinde fitneye düşürecek yer ve hususlardan uzak kalmak, gerekli ihtiyat ve tedbirleri almak, saklanmak, bu hususta kişinin gerek kendisi, gerekse de din kardeşleri hakkında gizliliğe riâyet etmesi teşvik edilmektedir.
6. Bu delikanlıların dine aşırı bağlılıkları ve dinleri uğrunda her türlü fitneden kaçıp Allah için vatanlarını terk edişleri vurgulanmaktadır.
7. Şerrin, ihtiva ettiği ve ona karşı nefret uyandırıp onu terk etmeye itecek türden zarar ve kötülüklerinin söz edilmesi gerekir. Bu, geçmişteki mü’minlerin de sonraki mü’minlerin de izlediği bir yoldur. Nitekim ashab-ı kehf de:“O zaman ebediyen iflâh olmazsınız” demişlerdir.
Así como llevé a cabo los maravillosos actos que he mencionado, los desperté después de un largo período de tiempo y comenzaron a preguntarse sobre cuánto habían dormido. Uno de ellos respondió: “Me quedé dormido por un día o parte de un día”. Uno de ellos, a quien no le quedó claro cuánto tiempo habían dormido, respondió: “Su Señor sabe mejor acerca del período que han permanecido dormidos, por lo tanto, confíen en Su conocimiento y concéntrense en lo que nos preocupa. Enviemos a uno de nosotros con este dinero en plata a la ciudad que conocemos y que observe cuál de los habitantes de esa ciudad tiene los alimentos más puros. Quien vaya debe proceder con precaución al entrar y salir, así como cuando realice la compra. También debe ser discreto y no dejar que nadie descubra dónde se encuentra, porque eso resultará en un gran perjuicio.
De la même manière que Nous avons accompli des merveilles découlant de l’étendue de Notre pouvoir, Nous les avons réveillés longtemps après, afin qu’ils s’interrogent les uns les autres sur la durée de leur sommeil. Certains répondirent: Nous avons dormi durant un jour ou une partie d’un jour. D’autres, qui n’arrivaient pas à estimer cette durée, répondirent encore: Votre Seigneur sait le mieux combien de temps vous êtes restés endormis. Remettez-vous en donc à Lui à ce sujet et préoccupez-vous de ce qui vous concerne. Envoyez donc l’un de vous muni de ces pièces d’argent dans la cité où nous vivions afin qu’il trouve qui de ses habitants vend la nourriture la plus agréable et la plus licite. Qu’il soit prudent lorsqu’il entre et sort de la cité, qu’il se comporte avec politesse et qu’il ne laisse personne savoir où vous vous trouvez. Sans quoi, vous subiriez un grave préjudice.
Sebagaimana ajaibnya kekuasaan Kami dalam melakukan apa yang telah Kami sebutkan sebelumnya, maka Kami pun membangunkan mereka setelah berlalunya waktu yang begitu lama agar mereka saling bertanya satu sama lain tentang berapa lama mereka tertidur dalam gua tersebut. Sebagian mereka menjawab, "Kita tertidur di sini selama sehari atau setengah hari." Sebagian lainnya yang tidak mengetahui berapa lama mereka menetap dalam gua itu berkata, "Tuhan kalian lebih tahu dengan jangka waktu tertidurnya kalian ditempat ini, serahkanlah pengetahuannya kepada-Nya dan kerjakan saja apa yang mendatangkan manfaat bagi kalian. Sebab itu, suruhlah salah seorang di antara kalian untuk pergi ke negeri kita dengan membawa uang perak kalian ini, dan hendaklah ia mencari siapakah di antara penduduknya yang lebih baik makanan dan usahanya, lalu membeli makanan darinya untuk kalian. Hendaknya ia berhati-hati ketika masuk atau keluar darinya, dan ketika berinteraksi dengan mereka. Hendaknya ia cermat dan menjaga rahasia, tidak membiarkan seorang pun mengetahui tempat kalian karena hal itu akan mendatangkan bahaya yang besar.
Just as I did to them the wondrous acts that I have mentioned, I awakened them after a long period of time and they began to ask one another about the period that they had spent asleep. One of them responded: I remained asleep for one day or part of one day. One of them, to whom it was not clear how long they had spent asleep, responded: Your Lord knows best about the period you had remained asleep, so entrust the knowledge of that to Him and get busy with what concerns you. Send one of you with these silver coins to the city we know and let him see which of the inhabitants of that city are most pure in their food and earnings. He should proceed with caution when entering and leaving and when dealing. He must also be tactful and not let anyone find out where you are, because that will result in great harm.
Commentary
The word: کَذٰلِک (kadhalik) in the first sentence is for comparison. The purpose at this place is to describe the mutual likeness of two events. One of these is the event of the long sleep of the People of Kahf for an equally long period of time mentioned in the beginning of the story under the verse: فَضَرَبْنَا عَلَىٰ آذَانِهِمْ فِي الْكَهْفِ سِنِينَ عَدَدًا : "So, We veiled their hearing (putting them to sleep) in the Cave for a number of years - 11." The second event relates to the rising of these people from that long drawn sleep - intact, healthy and fit despite the absence of any energy-giving intake - and becoming wide awake. Both are alike in being signs of the power of Allah Ta` ala. For this reason, when 'raising them up' was mentioned in this verse, the word: کَذٰلِک (kadhalik: 'And similarly' ) was used to indicate that the way their sleep was not like the habitual sleep of common people, very similarly, their rising too was distinct from natural habit. Then, as for the next statement after that: لِيَتَسَاءَلُوا ، meaning 'so that they ask each other [ as to how long the sleep was ],' it is not the reason of 'raising them up.' Instead, it is a mention of a usual phenomenon. Therefore, the particle: لام (lam) in: لِيَتَسَاءَلُوا (liyatasa'alu: so that they ask) has been identified as the lam of ` aqibah (consequence) or sairurah (result) meaning that which naturally follows as a sequel. (Abu Hayyan, al-Qurtubi)
In short, their long sleep was a Divine sign. Similarly, sitting up all awake after hundreds of years - fit and healthy without usual nourishment - was also another perfect Divine sign. And it was also Divinely in-tended that they too should come to know that they have been sleeping through hundreds of years, therefore, it began with questions asked between each other and ended at the incident mentioned in the next verse: وَكَذَٰلِكَ أَعْثَرْنَا (And in this way We made them known - 21). It means that the people of the city knew their secret and, despite the difference in determining the period of their stay, everyone believed that they had been sleeping in the Cave for a long period of time.
Given in: قَالَ قَائِلٌ مِّنْهُمْ (One of them said - 19) is the detail of what was said briefly at the beginning of the story (12) - that they differed about the period of their stay in the Cave and that one of them did say the right thing. According to this detail, one person from among the People of the Cave ventured to pose the question as to how long did they sleep. Then, came the response from some that said, 'a day, or part of a day' - because, these people had entered the Cave in the morning and when they woke up, it was evening. Therefore, they thought, that was the day they had entered the Cave and the duration of their sleep was just about a day. But, some from among these very people realized that, perhaps, this was not the day they had entered the Cave. If so, who knows how many days have gone by? Therefore, they decided to let this particular knowledge about the event rest with Allah. By saying: قَالُوا رَبُّكُمْ أَعْلَمُ بِمَا لَبِثْتُمْ (Your Lord knows best how long you stayed - 19), they dismissed this debate as unnecessary and turned their attention to the need of the hour, that is, to send a man to the city to bring some food from there.
The word: الْمَدِينَةِ (al-madinah) in the phrase: إِلَى الْمَدِينَةِ (ila al-madinah: to the city) proves at least this much that there used to be a big city close to the Cave where they had stayed. In his Tafsir al-Bahr al-Muhit, Abu Hayyan has said that the name of the city at the time the People of Kahf left was Ifsus and now, the name was Tarsus. Al-Qurtubi has said in his Tafsir that during the time idol-worship and ignorance prevailed in this city, its name was Ifsus. But, when the believers of that time, that is, the followers of Sayyidna Masih (علیہ السلام) overtook it, they renamed it as Tarsus.
The word: بِوَرِقِكُمْ with this silver [ coin ] of yours - 19) tells us that these good men had also brought some money with them when they came to the Cave. From here we know that the procurement and management of essential expenditures in life is not contrary to the norms of Zuhd (abstention from worldly desires) and Tawakkul (trust in Allah). (Al-Bahr al-Muhit)
The word: أَزْكَىٰ (azka) in: أَيُّهَا أَزْكَىٰ طَعَامًا (which are the purest - 19) means what is clean and pure. According to the Tafsir of Ibn Jubayr, it denotes Halal food. They were alert to the need for such precaution because at the time they had left the city, people used to slaughter animals in the name of idols and that was what they sold in the market. Therefore, they stressed upon the man going out to bring food only after making sure that it was Halal.
Ruling
This tells us that eating food in any city, bazaar or hotel, where most of the food available is حرام Haram, is not permissible without prior investigation.
Như những gì TA (Allah) đã làm với họ từ những điều kỳ diệu về quyền năng của TA, TA đánh thức họ sau một thời gian dài trong giấc ngủ, để họ hỏi nhau về thời gian họ đã ngủ. Một số cho rằng họ đã ngủ một ngày hay một buổi gì đó. Một số khác do không rõ được thời gian bao lâu nên nói: Thượng Đế của các anh mới biết rõ các anh ngủ được bao lâu, hãy để sự việc đó cho Allah, giờ thì hãy lo cái việc giúp ích cho các anh, các anh hãy cử một người mang tiền đi xuống phố để đổi lấy thức ăn và những vật dụng cần thiết và nhắc anh ta phải cẩn thận quan sát và coi chừng khi đi vào thành cũng như lúc trở ra, đừng để một ai phát hiện chỗ ở của các anh nhằm tránh khỏi sự rắc rối to lớn khôn lường.
Their awakening and sending One of Themselves to buy Food Allah says: `just as We caused them to ...
كَمْ لَبِثْتُمْ
(How long have you stayed (here)) meaning, `how long have you slept'
قَالُواْ لَبِثْنَا يَوْمًا أَوْ بَعْضَ يَوْمٍ
(They said: "We have stayed a day or part of a day.") because they entered the cave at the beginning of the day, and they woke up at the end of the day, which is why they then said,
أَوْ بَعْضَ يَوْمٍ قَالُواْ رَبُّكُمْ أَعْلَمُ بِمَا لَبِثْتُمْ
("...or a part of a day." They said: "Your Lord knows best how long you have stayed...") meaning, `Allah knows best about your situation.' It seems that they were not sure about how long they had slept, and Allah knows best. Then they turned their attention to more pressing matters, like their need for food and drink, so they said:
فَابْعَثُواْ أَحَدَكُمْ بِوَرِقِكُمْ
(So send one of you with this silver coin of yours) They had brought with them some Dirhams (silver coins) from their homes, to buy whatever they might need, and they had given some in charity and kept some, so they said:
فَابْعَثُواْ أَحَدَكُمْ بِوَرِقِكُمْ هَـذِهِ إِلَى الْمَدِينَةِ
(So send one of you with this silver coin of yours to the town,) meaning to their city, which they had left. The definite article indicates that they were referring to a known city.
فَلْيَنْظُرْ أَيُّهَآ أَزْكَى طَعَامًا
(and let him find out which is the Azka food.) Azka means "purest", as Allah says elsewhere,
وَلَوْلاَ فَضْلُ اللَّهِ عَلَيْكُمْ وَرَحْمَتُهُ مَا زَكَى مِنكُم مِّنْ أَحَدٍ أَبَداً
(And had it not been for the grace of Allah and His mercy on you, not one of you would ever have been pure Zaka from sins) 24:21 and
قَدْ أَفْلَحَ مَن تَزَكَّى
(Indeed whosoever purifies himself Tazakka shall achieve success.) 87:14 From the same root also comes the word Zakah, which makes one's wealth good and purifies it.
وَلْيَتَلَطَّفْ
(And let him be careful) meaning when he goes out buying food and coming back. They were telling him to conceal himself as much as he could,
وَلاَ يُشْعِرَنَّ بِكُمْ أَحَدًاإِنَّهُمْ إِن يَظْهَرُواْ عَلَيْكُمْ يَرْجُمُوكُمْ
(and let no man know of you. For, if they come to know of you, they will stone you) means, `if they find out where you are,'
يَرْجُمُوكُمْ أَوْ يُعِيدُوكُمْ فِى مِلَّتِهِمْ
(they will stone you or turn you back to their religion;) They were referring to the followers of Decianus, who they were afraid might find out where they were, and punish them with all kinds of torture until they made them go back to their former religion, or until they died, for if they agreed to go back to their (old) religion, they would never attain success in this world or the Hereafter. So they said:
وَلَن تُفْلِحُواْ إِذًا أَبَدًا
(and in that case you will never be successful.)
The word: رجم (rajm) in: يَرْجُمُوكُمْ means they will stone you to death - 19.' It will be recalled that the king had warned them - before they went to the Cave - that they will be killed if they kept adhering to their present faith. This verse tells us that a renegade in their faith used to be punished by being stoned to death in which everyone participated, expressed collective anger and lent a hand in killing him.
Perhaps, the punishment for adultery committed by a married man or woman by stoning to death, as proposed in the Shari` ah of Islam, may be aimed at exposing the one guilty of this abominable act at the cost of all norms of modesty and propriety. The execution of the culprit was to remain public with everyone joining in so that two things were ensured - let that disgrace be at collective level, and let all Muslims express their wrath practically so that no one dares repeat this act of shame among them.
The expression فَابْعَثُوا أَحَدَكُم (So send one of you – 19) tells us that the group in the Cave picked up a man from among them to go to the city and gave him the money to buy food which he would bring back. Al-Qurtubi finds this significant. He quotes Ibn Khuwaizmandad and describes some rulings deduced from here.
Rulings
1. Partnership in capital is permissible - because, this amount was shared by all.
2. Power of attorney or delegation of management is permissible in capital, that is, one person can, as an authorized agent disburse from shared capital with the permission of others.
If a group of people shares food, it is permissible - though, individual food intake usually differs with one eating less while the other, more.
Nếu người dân của các anh phát hiện ra các anh và biết được chỗ ẩn nấp của các anh thì họ sẽ giết các anh bằng cách ném đá hoặc họ sẽ bắt các anh quay trở lại với tôn giáo lệch lạc trước kia của các anh. Nếu các anh quay trở lại tôn giáó trước đây của các anh thì chắc chắn các anh không bao giờ thành đạt cả trên đời này lẫn cõi Đời Sau, chắn chắn các anh sẽ bị thua thiệt to lớn bởi sự rời bỏ tôn giáo chân lý mà Allah đã hướng dẫn các anh.
Tunay na ang mga kababayan ninyo, kung makababatid sa inyo at makaalam sa pook ninyo, ay papatay sa inyo sa pamamagitan ng pagpukol ng bato o magpapabalik sa inyo sa kapaniwalaan nilang nakalihis, na kayo dati ay nakabatay roon bago nagmagandang-loob si Allāh sa inyo ng kapatnubayan tungo sa relihiyon ng katotohanan. Kung bumalik kayo roon ay hindi kayo magtatagumpay magpakailanman: hindi sa buhay na pangmundo at hindi sa Kabilang-buhay. Bagkus malulugi kayo sa dalawang ito ng pagkaluging mabigat dahilan sa pag-iwan ninyo sa relihiyon ng katotohanang ipinatnubay sa inyo ni Allāh at sa pagbalik ninyo sa kapaniwalaang nakalihis na iyon."
When the Men of the Cave woke up from their sleep, they naturally started discussing the duration of their sleep. But, time had stopped for them by God’s order and as such the period which was spread over centuries for others appeared to be just one day for the Men of the Cave. After getting up they felt hungry. Still having some silver coins in their possession, they sent one of their number out with a coin. They insisted on his searching for clean food thinking that perhaps ‘halal’ food would be available in the Christian localities of the city. Moreover, they advised the concerned person to handle the matter cautiously and wisely, because, on the basis of past experience, they were afraid that if their opponents came to know of their existence, they would try to persuade them to return to polytheism and, on their refusal, they would kill them.
Sesungguhnya bila kaum kalian mengetahui keberadaan dan tempat berlindung kalian, niscaya mereka akan membunuh kalian dengan rajam, atau memaksa kalian untuk kembali ke agama sesat mereka yang dahulu kalian memeluknya sebelum Allah menganugerahkan kalian petunjuk pada agama yang benar ini. Apabila kalian kembali kepadanya maka kalian tidak akan pernah beruntung selama-lamanya, baik di kehidupan dunia ini maupun di akhirat kelak, bahkan kalian akan merugi dengan kerugian yang besar lantaran telah meninggalkan agama yang benar yang telah ditunjukkan Allah, dan lantaran kembalinya kalian ke agama yang menyimpang tersebut."
If your people discover you and find out where your whereabouts, they will kill you by stoning you, or they will force you to return to their deviated creed that you used to follow before Allah favoured you by guiding you to the true religion. If you return to that you will never succeed - not in this world nor in the Hearafter. Instead, you will suffer a great loss in both places on account of your leaving the true religion to which Allah had guided you and your returning to that deviated creed.
Si los descubren y encuentran su paradero, los apedrearán o los obligarán a regresar a la religión desviada que solían seguir antes de que Al-lah los guiara a la verdad. Si vuelven a eso, nunca tendrán éxito, ni en este mundo ni en el Más Allá. En cambio, fracasarán en ambos mundos debido a que abandonaron la verdadera religión a la que Al-lah los guio y regresaron ala desvío de la idolatría.
Zira kavminiz sizin hakkınızda haber alıp yerinizi öğrenirler ise, sizi ya taşlayarak öldürürler yahut Allah'ın sizi hak dine hidayet etmeden önceki sapık dinlerine geri döndürürler. Bu sapık din sizin de eskiden tabi olduğunuz bir dindi. Eğer o sapık dine dönerseniz, ne dünya hayatında ve ne de ahiret hayatında asla kurtuluşa eremezsiniz. Bilakis bunun hepsi Allah'ın hidayet ettiği hak dini terk etmeniz ve o sapık dine dönmeniz sebebiyle olur.
Si les vôtres apprenaient que vous êtes toujours vivants et qu’ils vous trouvent, ils vous mettraient à mort en vous lapidant ou vous feraient revenir à leur religion déviante, celle à laquelle vous étiez fidèles avant qu’Allah ne vous fasse la faveur de vous guider vers la religion authentique. Or, si vous retournez à leur religion, vous ne réussirez ni dans ce bas monde ni dans l’au-delà. Vous connaîtrez au contraire la pire perte qui soit pour avoir délaissé la religion authentique vers laquelle Allah vous a guidés et être retournés à cette religion déviante.
“Ukoliko naš narod sazna za nas, kamenovat će nas, ili će nas vratiti u svoju lažnu vjeru; a ako se vratimo u nevjerstvo, tad nećemo ući u Džennet, i nećemo se spasiti od paklene vatre! Tad bismo bili veliki gubitnici”, zaključio je.
In verità, se il vostro popolo vi scoprisse e venisse a conoscenza del vostro nascondiglio, vi ucciderebbe lapidandovi, o vi farebbe tornare alla loro fede corrotta, che voi seguivate prima della vostra fede in Allāh, con cui Lui vi guidò alla Retta Via; e se tornate ad una fede corrotta, non trionferete mai, né in questa vita né nell'Aldilà; al contrario, sarete perdenti in questi vita e nell'Aldilà, subendo una grave perdita, per aver abbandonato la grande religione a cui Allāh vi ha guidato ed essere tornati dal popolo sviato.
How the People of the City came to know about Them; building a Memorial over the Cave
وَكَذلِكَ أَعْثَرْنَا عَلَيْهِمْ
(And thus We made their case known,) means, `We caused the people to find them.'
لِيَعْلَمُواْ أَنَّ وَعْدَ اللَّهِ حَقٌّ وَأَنَّ السَّاعَةَ لاَ رَيْبَ فِيهَا
(that they might know that the promise of Allah is true, and that there can be no doubt about the Hour.) Several scholars of the Salaf mentioned that the people of that time were skeptical about the Resurrection. `Ikrimah said: "There was a group of them who said that the souls would be resurrected but not the bodies, so Allah resurrected the people of the Cave as a sign and proof of resurrection." They mentioned that when they wanted to send one of their members out to the city to buy them something to eat, he disguised himself and set out walking by a different route, until he reached the city, which they said was called Daqsus. He thought that it was not long since he left it, but in fact century after century, generation after generation, nation after nation had passed, and the country and its people had changed. He saw no local landmarks that he recognized, and he did not recognize any of the people, elite or commoners. He began to feel confused and said to himself, "Maybe I am crazy or deluded, maybe I am dreaming." Then he said, "By Allah, I am nothing of the sort, what I know I saw last night was different from this." Then he said, "I had better get out of here." Then he went to one of the men selling food, gave him the money he had and asked him to sell him some food. When the man saw the money he did not recognize it or its imprint, so he passed it to his neighbor and they all began to pass it around, saying, "Maybe this man found some treasure." They asked him who he was and where he got this money. Had he found a treasure Who was he He said, "I am from this land, I was living here yesterday and Decianus was the ruler." They accused him of being crazy and took him to the governor who questioned him about his circumstances, and he told him. He was confused about his situation. When he told them about it, they -- the king and the people of the city -- went with him to the cave, where he told them, "Let me go in first and let my companions know." It was said that the people did not know how he entered it, and that the people did not know about their story. It was also said that they did enter the cave and see them, and the king greeted them and embraced them. Apparently he was a Muslim, and his name was Tedosis. They rejoiced at meeting him and spoke with him, then they bid farewell to him and went back to sleep, then Allah caused them to die. And Allah knows best. A
وَكَذلِكَ أَعْثَرْنَا عَلَيْهِمْ
(And thus We made their case known,) meaning, `just as We caused them to sleep then woke them up physically intact, We made their story known to the people of that time.'
لِيَعْلَمُواْ أَنَّ وَعْدَ اللَّهِ حَقٌّ وَأَنَّ السَّاعَةَ لاَ رَيْبَ فِيهَا إِذْ يَتَنَـزَعُونَ بَيْنَهُمْ أَمْرَهُمْ
(that they might know that the promise of Allah is true, and that there can be no doubt about the Hour. (Remember) when they (the people) disputed among themselves about their case, ) meaning, about Resurrection. Some believed in it and some denied it, so Allah made their discovery of the people of the cave evidence either in their favor or against them.
فَقَالُواْ ابْنُواْ عَلَيْهِمْ بُنْيَـنًا رَّبُّهُمْ أَعْلَمُ بِهِمْ
(they said: "Construct a building over them; their Lord knows best about them,") meaning, seal the door of their cave over them, and leave them as they are.
قَالَ الَّذِينَ غَلَبُواْ عَلَى أَمْرِهِمْ لَنَتَّخِذَنَّ عَلَيْهِمْ مَّسْجِدًا
(those who won their point said: "We verily, shall build a place of worship over them.") Those who said this were the people of power and influence, but were they good people or not There is some debate on this point, because the Prophet said:
«لَعَنَ اللهُ الْيَهُودَ وَالنَّصَارَى اتَّخَذُوا قُبُورَ أَنْبِيَائِهِمْ وَصَالِحِيهِمْ مَسَاجِد»
(Allah has cursed the Jews and the Christians who took the graves of their Prophets and righteous people as places of worship) Warning against what they did. We have reported about the Commander of the faithful `Umar bin Al-Khattab that when he found the grave of Danyal (Daniel) in Iraq during his period of rule, he gave orders that news of this grave should be withheld from the people, and that the inscription containing mention of battles etc., that they found there should be buried.
E così come abbiamo realizzato per loro straordinari miracoli che mostrano la Nostra capacità di farli dormire per molti anni, e in seguito risvegliarli, li facemmo scoprire dalla gente della loro città, affinché la gente della loro città sapesse che le promesse di Allāh di sostenere i credenti e la Resurrezione sono veritiere, e che il Giorno della Resurrezione giungerà senza dubbio. Quando venne scoperto l'avvenimento della gente della caverna, e morirono, coloro che li scoprirono discussero: "Cosa fare di costoro?". Alcuni di loro dissero: "Costruite una porta per la caverna che li protegga: il loro Dio è più Consapevole delle loro condizioni, e le loro condizioni suggeriscono che essi abbiano un alto rango presso di Lui"; mentre dissero le autorità che non avevano conoscenza né chiare prove: "Costruiremo su di loro una Moschea per il culto in loro onore, come ricordo del loro luogo".
Kao što ih je Allah mnogo godina držao uspavane, održao ih u životu, a nisu se promijenili, te ih nakon toga probudio iz dubokog sna, isto tako, On je učinio da njihov narod sazna za njih, kako bi taj narod u tome vidio znak istinitosti Allahovog obećanja da će pomoći vjernike, i istinitosti proživljenja i Sudnjeg dana, bez ikakve sumnje. Kada su ljudi saznali za njihov slučaj, i kada su stanovnici pećine umrli, njihov narod se razišao šta im je činiti. Jedan dio njih je rekao: "Na ulazu u njihovu pećinu sagradite nešto što će ih zastrti i čuvati. Allah najbolje zna njihovo stanje, a ono što mi vidimo je da oni imaju posebno mjesto kod Njega." S druge strane, ljudi koji su imali vlast i moć, ali nisu imali ispravno znanje, rekoše: "Mi ćemo na njihovom mjestu izgraditi bogomolju, iz počasti prema njima i kako bi ljudi znali njihovo mjesto."
"Dan demikianlah Kami perlihatkan (manusia) dengan mereka, agar mereka
tahu, bahwa janji Allah benar, dan bahwa (kedatang-an) Hari Kiamat tidak
ada keraguan padanya. Ketika mereka ber-selisih tentang urusan mereka, maka mereka berkata,
'Dirikanlah sebuah bangunan di atas (gua) mereka, Rabb mereka lebih
Menge-tahui tentang mereka.' Orang yang berkuasa atas urusan mereka berkata, 'Kami pasti akan
mendirikan sebuah rumah ibadah di atasnya'." (Al-Kahfi: 21).
(21) Allah تعالى mengabarkan bahwasanya Dia memperlihat-kan kepada
manusia keadaan Ashhabul Kahfi. Kejadian itu –wallahu a'lam- setelah mereka terjaga dan mengutus
salah seorang di antara mereka untuk membeli makanan. Mereka memerintahkannya agar menyamar dan
merahasiakan (perkara mereka). Maka, Allah ber-kehendak terhadap suatu
kejadian yang berisi kemaslahatan bagi orang-orang dan tambahan pahala untuk mereka. Yaitu,
ketika orang-orang menyaksikan salah satu tanda kebesaran Allah pada mereka (Ashhabul Kahfi)
dengan mata kepala mereka bahwa janji Allah benar-benar ada, tidak ada syak dan keraguan
padanya, tidak (pula) ada unsur kemustahilan setelah mereka dahulu
berselisih paham tentang urusan para pemuda itu. Sebagian mengakui janji Allah dan Hari
Pembalasan. Sebagian lain meniadakannya. Kemu-dian Allah menjadikan kisah Ashhabul Kahfi kepada
mereka sebagai tambahan ilmu dan keyakinan bagi kaum Mukminin dan hujjah (penggugat)
bagi orang-orang yang menentang. Lalu jadilah pahala dalam perkara ini untuk mereka.
Selanjutnya, Allah mempopuler-kan perihal mereka dan mengangkat kedudukan mereka sehingga orang
yang mengetahui tentang mereka melakukan "pengagungan". Mereka mengatakan, ﴾ ٱبۡنُواْ عَلَيۡهِم
بُنۡيَٰنٗاۖ ﴿ "Dirikanlah sebuah bangunan di atas (gua) mereka." Allah lebih mengetahui keadaan mereka dan tem-pat mereka kembali! Berkatalah orang yang berkuasa atas urusan mereka, yaitu orang-orang yang memegang wewenang urusan,
﴾ لَنَتَّخِذَنَّ عَلَيۡهِم مَّسۡجِدٗا 21 ﴿ "Sesungguhnya kami akan mendirikan se-buah rumah ibadah di atasnya,"
maksudnya kami beribadah kepada Allah تعالى di dalamnya dan mengingat-ingat mereka serta
peristiwa yang terjadi pada mereka. Perbuatan ini merupakan sebuah larangan, Nabi telah
melarangnya[24] dan mencela para pelakunya, bukan ber-arti penyebutannya
di sini tidak menunjukkan celaan terhadapnya (rencana pembangunan masjid di atas kubur mereka),
karena kon-teks pembahasan ini tentang Ashhabul Kahfi dan pujian untuk mereka, dan (alasan kedua) bahwa pengagungan (bagi) Ashhabul
Kahfi sampai pada level di mana orang-orang mengatakan, "Dirikanlah sebuah rumah peribadatan di
atasnya," setelah ketakutan Ashhabul Kahfi yang dahsyat terhadap kaumnya dan sikap kehati-hatian
mereka dari deteksi terhadap keberadaan mereka hingga keadaan berubah pada tingkatan yang Anda
lihat.
Pada kisah ini terdapat dalil bahwasanya orang yang lari me-nyelamatkan agamanya dari
fitnah-fitnah, niscaya Allah akan me-nyelamatkannya, dan bahwa orang yang bersungguh-sungguh
men-cari keselamatan, niscaya Allah akan menyelamatkannya, dan bahwa orang yang berlindung
kepada Allah, niscaya Allah akan melindungi-nya dan menjadikannya sebagai sumber hidayah bagi
orang lain. Barangsiapa memikul kehinaan di jalan Allah dan mencari keridha-anNya, niscaya
kesudahan urusannya adalah kemuliaan yang agung dari arah yang tidak dia sangka. Dan apa yang
ada di sisi Allah itu lebih baik bagi orang-orang yang patuh.
De la même manière que Nous avons accompli les merveilles de les endormir durant de longues années et de les réveiller ensuite, Nous avons fait connaître leur existence aux habitants de leur cité afin que ceux-ci sachent que la promesse d’Allah de secourir les croyants est véridique, que la Ressuscitation est vérité et que le Jour de la Résurrection aura indéniablement lieu. Puis après que l’existence des jeunes gens soit apparue au grand jour et que Nous les ayons fait mourir, ceux qui étaient présents divergèrent au sujet de la réaction à adopter à leur égard. Certains parmi eux dirent: Construisez à l’entrée de leur caverne quelque chose qui la dissimule et protège leurs corps des intrusions. Leur Seigneur connaît le mieux leur cas et ce qu’ils ont vécu démontre qu’ils jouissent d’un rang spécifique auprès de Lui. Pour leur part, les notables influents qui n’avaient pas de science religieuse et qui n’avaient pas convenablement été prêchés dirent: Nous ferons du lieu où ils reposent un sanctuaire dans lequel nous pratiquerons un culte honorant leur mémoire.
Ve onları uzun yıllar boyunca uyutup sonra da uyandırarak kudretimizi gösteren harikulade işleri onlara (Ashâb-ı Kehf) yaptığımız gibi, onları hemşehrilerine de gösterdik ki, hemşehrileri Allah'ın, Müminlere olan yardım vaadinin ve yeniden diriliş vaadinin hak olduğunu bilsinler. Kıyamet mutlaka gerçektir, gelecektir. Bunda bir şüphe yoktur. Ashâb-ı Kehf'in gizli durumları ortaya çıktıktan sonra onlar yaşamlarına devam edip ardından öldüler. Onların bu durumuna şahit olanlar haklarında ne yapacakları hususunda ihtilafa düştüler. İnsanlardan bir grup onları korumak ve himaye etmek için mağaralarının kapısına bir duvarın örülmesini istediler. Rableri onların halini daha iyi bilir. Bu halleri Rablerinin katında onlara ait bir hususiyetin olduğunu gösterir. Nüfuz ve otorite sahiplerinden ilimsiz olup, sahih bir davetleri bulunmayanlar, Ashâb-ı Kehf'e değer vermek ve onlara ait yerlerin hatırlanması adına orada ibadet maksadıyla bir mescit bina edelim dediler.
Así como llevé a cabo esos actos maravillosos, de hacerlos dormir y despertarlos después de muchos años, indicando así Mi Poder, hice que los habitantes del pueblo los descubrieran, para que supieran que la promesa de Al-lah de ayudar a los creyentes y la resurrección es verdadera. Después de que el asunto de la gente de la cueva fuera expuesto y ellos hubieron fallecido, los que los descubrieron diferían: ¿Qué debían hacer con respecto a ellos? Un grupo dijo: “Construyan sobre la entrada de la caverna una pared que sirva como barrera y los proteja. Su Señor sabe mejor acerca de su condición y tal condición requiere que tengan una posición especial ante Él”. Las personas influyentes que no poseían conocimiento dijeron: “Crearemos sobre ellos un oratorio en su honor, como una memoria de su ubicación”.
Commentary
Described in this verse which opens with the words: وَكَذَٰلِكَ أَعْثَرْنَا عَلَيْهِمْ (And in this way We made them known) is the disclosure of the secret of the People of Kahf before the residents of the city. Along with it given there is a view of His wisdom, and of the belief in the Hereafter and the Last Day when the dead will rise again, and that they will ultimately be-lieve in it. How this came about has been mentioned briefly in Tafsir al-Qurtubi as follows:
The secret of the People of Kahf:
How did the people of the city learn about it?
When the People of Kahf went out, the Mushrik king Daqyanus, the oppressive ruler of that city died. Centuries went by. Then, it was taken over by people who were pure monotheists. Their king was a righteous man (whose name has been given as Baidusis in Tafsir Mazhari with references to historical narratives). During his time, it so happened that differences became rampant on the issue of the dead rising again on the day of Qiyamah. One sect rejected the possibility of human bodies rising again after the process of decomposition, disintegration and dispersal as scattered particles all over the world. Baidusis, the king of the time, started worrying about ways to dispel these doubts. When nothing worked, he got into ragged clothes, sat down on a heap of ash and prayed to Allah. Lamenting and pleading earnestly, he said, '0 Allah, now it is up to Thee to make things work out in a way that the belief of my people gets corrected and they take to the right path.' On one side was this king engaged in his plaint and prayer while, on the other side, Allah Ta` ala arranged to have his supplication answered in His own way. The People of Kahf woke up. They sent one of their men (reportedly named Tamlikha) to the city bazaar to buy food. He went to a shop and paid for the food he bought in the form of a silver coin dating back to the time of king Daqyanus who reigned there three hundred years ago. The shopkeeper was taken aback. Where did this coin come from? What period does it belong to? He was confused. He showed it to other shopkeepers. Everyone said that the man had struck some treasure and was there with a coin from it. This man told them that nothing of that kind had happened to him and the coin was his own.
The shopkeepers detained him and produced him before the king. As said earlier, this king was a righteous man of Allah. It is said that he was aware of the old state treasure house and in its archaeological section he had also seen the tablet inscribed on which there was a list of the names of the People of Kahf along with the description of the incident of their escape. According to some, the cruel king Daqyanus was the one who had ordered that such a tablet should be inscribed to declare them as proclaimed offenders, to preserve their names and addresses and to have them arrested on sight. Some other reports say that there were people in the royal court who disapproved of idol-worship by heart and took the People of Kahf as votaries of truth. But, they did not have the courage to declare it openly. What they did was to have this tablet inscribed to be kept as memorabilia. The name of this tablet was Raqim because of which the People of Kahf were also called the People of Raqim.
So, this king knew something about this event and at that time he was busy praying to Allah that He would somehow make his people believe that making dead bodies rise again was not beyond His most perfect power.
Therefore, when he inquired into the background of Tamlikha, he was convinced that the man was one of the People of Kahf. He said that he used to pray to Allah in the hope that He would somehow make him fortunate enough to meet the people who had run away from Daqyanus for the sake of their faith. Now that Allah had perhaps heard his prayer, he was grateful. May be there is, in this event, some decisive proof that makes people believe in the rising of the dead. After saying this, he asked this man to take him to the Cave from where he had come.
The king arrived there with a retinue of people from the city. When the Cave came close, Tamlikha asked the king to wait there for a while so that he could go in and inform his companions about the situation. He would tell them that the king was there to meet them along with his people and that the king was a believer, a monotheist and so were his people. If he failed to do that, and the king appeared there unannounced, it was likely that they might take him to be their enemy like the previous one. When Tamlikha went in the Cave, he related the whole story before his companions. They were pleased. They greeted the king showing due respect for him. Then they returned to their Cave. And as most narratives have it, when Tamlikha related the whole story before his companions, they died and could not meet the king. At this stage, Abu Hayyan has reported a narrative in al-Bahr al-Muhit which says that after the meeting, the People of the Cave took leave of the king and the visiting citizens and went into the Cave. It was at that time that Allah Ta` ala sent death to them. Allah knows best the reality as it is.
However, the people of the city now had before them a marvel of Divine power manifested so decisively and clearly. They came to believe in the working of that power. They saw living human beings kept alive for three hundred years without food and things essential in life. And then, they also saw them raised intact, healthy and fit after having been kept asleep for such a long time. With all this in view, why should it be at all difficult for that power to make these bodies come alive after having met their death? Through this event, their perception that the resurrection of bodies was a far out proposition stood refuted. They now realized that taking the Power of the master of the universes on the analogy of the power of human beings was an act of ignorance by itself.
A hint was made towards this very aspect in the words: لِیَعلَمُوآ اَنَّ وَعدَ اللہِ حَقُّ وَأَنَّ السَّاعَةَ آتِيَةٌ لَّا رَيْبَ فِيهَا (so that they realize that Allah's promise is true and that there is no doubt about the Hour). It means, 'Allah raised the
People of Kahf after having kept them asleep for a long time so that others realized that His promise to raise the dead on the Last Day of Qiyamah was true, and that there was no doubt about the coming of the Qiyamah.'
People differed after the death of Ashab al-Kahf
As for the holiness of the People of Kahf, everyone agreed about that and thought of making a memorial for them close to the Cave. However, there was a difference of opinion on the nature of the building. Some reports tell us that idol-worshippers, still left in the city, also used to visit the site. They proposed that it should be a public welfare building. But, the king and the official in his government were believers who played a dominant role in public affairs. They proposed that they should make a mosque over there so that it serves as a memorial to them and also becomes the cause of saving people from idol-worship in the future. At this place in the Qur'an, the reference to this difference of opinion is hemmed in by the sentence: رَّبُّهُمْ أَعْلَمُ بِهِمْ (Their Lord knows them best).
Regarding the meaning of this sentence, Tafsir al-Bahr al-Muhit has mentioned two probabilities. (1) This was said by the same people from the city present there, because when a memorial was proposed after their death, people thought of inscribing a tablet mentioning the names and the details about the people of the Cave for the memory of whom the building was to be dedicated. And so they started talking variously about the background details concerning the People of Kahf. In the end, when their differences remained unresolved, they said: رَّبُّهُمْ أَعْلَمُ بِهِمْ (their Lord knows them best). After saying that, they turned to the main job at hand which was raising a building in their memory. Those who were dominant decided to make a mosque. (2) Then, the probability that this was said by Allah Ta` ala also exists here as it warns people who indulged in mutual disputations around baseless issues during that time. They are being told here that they do not know the reality and they do not have the sources to arrive at that knowledge. Why, then, would they waste their precious time in futile argumentation? Then, it is also possible that the warning was beamed at Jews and others who used the crutch of this event to indulge in baseless debates during the blessed time of the Holy Prophet ﷺ . Pure and High is Allah who knows best.
Ruling
This event tells us that making a masjid for Salah near the graves of men of Allah is no sin. As for the Hadith in which words of curse have appeared against those who make the graves of prophets a masjid, it means making the graves as such a place of sajdah or prostration - which is, by consensus, Shirk, and Haram. (Mazhari)
Just as I did those wondrous acts, of putting them to sleep and awakening them after many years, indicating My Power, I caused them to be discovered by the people of their city, so that those people would know that the promise of Allah to help the believers and of resurrection is true, and that the rising is coming without doubt. After the matter of the people of the cave was exposed and they had passed away, those who discovered them differed: What should they do with regard to them? One group said: Build over the entrance of the cave a building that will serve as a barrier and will preserve them. Their Lord knows best about their condition and their condition requires that they have some special status in His sight. The influential people who did not have knowledge or a proper call said: I will set up over them a place of worship in their honour and as a memoir of their location.
21- Böylece Allah’ın (diriliş) vaadinin hak olduğunu ve kıyametin kopacağında asla şüphe bulunmadığını bilsinler diye insanların, onlardan haberdar olmalarını sağladık ki o sırada onlar, aralarında (kıyamet ve diriliş) meselesini tartışıyorlardı. (Onların ölümlerinden sonra) bazıları: “Üzerlerine bir bina yap(ıp kendi hallerine bırak)ın; Rableri onların durumunu daha iyi bilir” dediler. İdareyi elinde bulunduranlar ise:“Biz, mutlaka yanlarında bir mescid edineceğiz” dediler.
21. Yüce Allah, insanları ashab-ı kehfin durumundan haberdar ettiğini bildirmektedir. Doğrusunu en iyi Allah bilir ama bu, uyanmalarından ve içlerinden birisini kendilerine yiyecek almak üzere göndermelerinden, kendisini saklayıp durumlarını gizli tutmasını söylemelerinden sonra olmuştur. Yüce Allah, insanların faydasına, onların da daha çok ecir almalarına sebep olacak bir hususun gerçekleşmesini murad etmişti. Şöyle ki insanlar, Allah’ın diriliş vaadinin hak olduğuna, onda şüphe ve tereddüt bulunmadığına dair Allah’ın âyetlerinden gözle görülür birini onların şahıslarında somut olarak görmüşlerdir. Halbuki daha önceden onların durumunu kendi aralarında tartışıp duruyorlardı. Onlardan kimi, Allah’ın bu vaadini ve amellerin karşılığının görüleceğini kabul ederken kimi de bunu reddediyordu. Şanı Yüce Allah, onların kıssalarını mü’minlerin basiret ve yakînini arttırıcı bir sebep, inkârcılara karşı da bir delil kıldı. Böylelikle onlar da bu hususta ecir almış oldular ve Allah, durumlarını aşikar etti ve onların kadr-u kıymetlerini yükseltti. Öyle ki hallerini bilenler onları yüceltmeye başladılar ve “üzerlerine bir bina yapın”, onların durumlarını ve âkıbetlerini en iyi bilen Allah’tır, dediler. İdareyi elinde bulunduran emir ve yetki sahibi kimseler ise “biz, mutlaka yanlarında bir mescid edineceğiz” Bu mescidde Allah’a ibadet edecek ve orada onların hallerini, başlarından geçenleri hatırlayacağız, dediler. Ancak böyle bir şey, yasak kılınmıştır. Zira Peygamber sallallahu aleyhi ve sellem bunu yasaklamış ve bunu yapanları yermiştir. Bu olayın burada söz konusu edilmesi, böyle bir işin yerilmediğine delil teşkil etmez. Çünkü ifadeler, ashab-ı kehf’in durumu ve onlardan övgüyle söz edilmesi sadedindedir. O insanlar ise bunda etkilenerek öyle bir hale gelmişlerdir ki “Bunlar üzerinde bir mescid bina edin”, demişlerdir. Oysa daha önce ashab-ı kehf, kavimlerinden yana son derece korkuya kapılmış ve onların kendilerini fark etmesinden çok endişe etmişlerdi. Sonunda ise durum, işte bu hale varmıştı.
u kıssada fitnelerden kurtulmak kastıyla dinini korumak için yurdundan kaçan kimseleri Allah’ın bu fitnelerden esenliğe kavuşturacağına, afiyet bulmak isteyene Allah’ın afiyet vereceğine, Allah’a sığınan kimseyi Allah’ın himayesine alacağına ve onu başkasına hidâyet sebebi kılacağına delil vardır. Yine Allah yolunda ve O’nun rızası için zillete katlanan kimsenin akıbetinin, ummadığı bir yerden çok büyük bir izzete kavuşmak ve güçlenmek olacağına da delildir. “Allah’ın katındakiler, iyiler için daha hayırlıdır.”(Âl-i İmran, 3/198)
The span of a man’s life in this world is hardly a hundred years or even much less than that. After he dies, to all appearances it seems that he is finished once and for all, but the fact is that he exists even after death and rises again in a new world where he receives perpetual comfort or perpetual punishment. This is a very serious human problem and has always been the subject of discussion. In view of its importance, God arranged for tangible evidence in addition to logical arguments so that there should be no scope for doubt about ‘life after death’. Such tangible evidence has been presented in different forms in different periods. In the fifth century A.D., the emergence of ‘the Men of the Cave’ from the cave after ‘death’ is an extraordinary incident of this kind. In the present age, the researches of meta-science have uncovered instances of a similar nature which establish the veracity of the theory of life after death. When the Men of the Cave emerged from their cave, the condition of their city had completely changed. It has been estimated that it was in the year 250 A.D. that they left their city of Ephesus and went into hiding in the cave. At that time a pagan ruler Desius was ruling in that area. In the meantime, due to the efforts of the Christian missionaries, the Roman King, Constantine, embraced Christianity, and thereafter, Christianity spread over the entire Roman domain. The Men of the Cave returned to their city in the year 447 A.D., at which time Christianity had become the dominant religion in their city. When the seven young men came out of the cave and it was confirmed by means of slabs kept in the Royal Treasury and by other means, that these were the very individuals who had had to leave their city on account of their Christian beliefs, paganism being prevalent there, they immediately became the centre of the people’s devotion. The new Roman Ruler, Theodosus, himself went on foot to see them and seek their blessings. When they died, a place of worship was built at their cave as a memorial.
Gaya ng paggawa Namin sa kanila ng mga gawaing kataka-takang nagpapatunay sa kakayahan Namin gaya ng pagpapatulog sa kanila nang maraming taon at paggising sa kanila matapos niyon, ipinabatid Namin sa kanila ang mga naninirahan sa lungsod nila upang malaman ng mga naninirahan sa lungsod nila na ang pangako Namin ng pag-aadya sa mga mananampalataya at ng pagbuhay ay totoo at na ang Araw ng Pagbangon ay darating nang walang duda hinggil doon. Kaya noong nabunyag ang lagay ng magkakasama sa yungib at namatay sila, nagkaiba-iba ang mga nakababatid sa kanila kung ano ang gagawin ng mga ito patungkol sa kanila. May nagsabing isang pangkat kabilang sa mga ito: "Magpatayo kayo sa pintuan ng yungib nila ng isang gusaling tatakip sa kanila at mangangalaga sa kanila. Ang Panginoon nila ay higit na nakaaalam sa kalagayan nila saka ang kalagayan nila ay humihiling na mayroon silang pagkatangi sa ganang Kanya." Nagsabi naman ang mga may impluwensiya kabilang sa mga walang kaalaman ni pahayag na tumpak: "Talagang gagawa nga kami sa ibabaw ng pook nilang ito ng isang patirapaan para sa pagsamba bilang pagpaparangal para sa kanila at pagpapaalaala sa pook nila."
Sebagaimana yang Kami lakukan atas mereka berupa perkara-perkara ajaib yang menunjukkan besarnya kekuasaan Kami, semisal menidurkan mereka selama bertahun-tahun dan membangunkan mereka setelahnya, maka demikian pula Kami perlihatkan kepada penduduk negeri mereka; agar mereka tahu bahwa janji Allah akan kemenangan kaum mukminin dan adanya hari kebangkitan itu benar, dan bahwasanya hari Kiamat pasti akan tiba, tiada keraguan padanya. Ketika perihal para pemuda penghuni gua ini diketahui oleh orang banyak dan mereka meninggal dunia maka orang-orang tersebut berbeda pendapat terkait apa yang harus dilakukan terhadap mereka. Sekelompok mereka mengatakan, "Buatlah di depan pintu gua mereka suatu bangunan untuk menutupi dan melindungi mereka, Allah tentu lebih mengetahui tentang mereka sebab kondisi mereka menunjukkan bahwa mereka memiliki keistimewaan khusus dihadapan-Nya." Orang-orang yang memiliki kekuasaan namun tidak memiliki ilmu dan dakwah yang benar berkata, "Kami pasti akan mendirikan masjid di tempat mereka ini agar menjadi tempat ibadah sebagai bentuk pengagungan terhadap mereka dan peringatan akan kedudukan mereka."
Và cũng giống như những Dấu Lạ mà TA (Allah) đã làm để chứng tỏ quyền năng của TA từ việc làm cho họ ngủ với một giấc ngủ dài,rồi đánh thức họ dậy,và rồi TA để cho đám dân thành phố phát hiện ra họ mục đích để đám dân thành phố biết lời hứa giúp những người có đức tin của TA cũng như sự kiện phục sinh là sự thật,và việc Ngày Phán Xét sẽ đến là sự thật không có gì phải nghi ngờ.Và khi những người trong hang núi được phát hiện và họ đã chết sau đó thì những người phát hiện ra họ bàn luận với nhau:Chúng ta sẽ làm gì đối với sự việc này của họ? Một nhóm trong số họ thì bảo: Hãy xây trước cửa hang của họ một bức tường chắn lại để bảo vệ họ,Thượng Đế của họ biết hơn hết về tình trạng của họ.Một số người khác thuộc những con người không có kiến thức cũng như không hiểu chuyện,nói: chúng ta hãy xây một Masjid (Thánh Đường) tại nơi của họ để làm nơi thờ phượng như một sự vinh danh và tưởng nhớ đến chỗ của họ
Their Number
Allah tells us that people disputed over the number of the people of the Cave. The Ayah mentions three views, proving that there was no fourth suggestion. Allah indicates that the first two opinions are invalid, by saying,
رَجْماً بِالْغَيْبِ
(guessing at the unseen), meaning that they spoke without knowledge, like a person who aims at an unknown target -- he is hardly likely to hit it, and if he does, it was not on purpose. Then Allah mentions the third opinion, and does not comment on it, or He affirms it by saying,
وَثَامِنُهُمْ كَلْبُهُمْ
(and the dog being the eighth.) indicating that this is correct and this is what happened.
قُل رَّبِّى أَعْلَمُ بِعِدَّتِهِم
(Say: "My Lord knows best their number...") indicating that the best thing to do in matters like this is to refer knowledge to Allah, because there is no need to indulge in discussing such matters without knowledge. If we are given knowledge of a matter, then we may talk about it, otherwise we should refrain.
مَّا يَعْلَمُهُمْ إِلاَّ قَلِيلٌ
(none knows them but a few.) of mankind. Qatadah said that Ibn `Abbas said: "I am one of the few mentioned in this Ayah; they were seven. " Ibn Jurayj also narrated that `Ata' Al-Khurasani narrated from him, "I am one of those referred to in this Ayah," and he would say: "Their number was seven." Ibn Jarir recorded that Ibn `Abbas said:
مَّا يَعْلَمُهُمْ إِلاَّ قَلِيلٌ
(none knows them but a few.) "I am one of the few, and they were seven." The chains of these reports narrated from Ibn `Abbas, which say that they were seven, are Sahih, and this is in accordance with what we have stated above.
فَلاَ تُمَارِ فِيهِمْ إِلاَّ مِرَآءً ظَـهِرًا
(So debate not except with the clear proof.) meaning, gently and politely, for there is not a great deal to be gained from knowing about that.
وَلاَ تَسْتَفْتِ فِيهِمْ مِّنْهُمْ أَحَداً
(And consult not any of them (about the people of the Cave).) meaning, `They do not have any knowledge about it except what they make up, guessing at the unseen; they have no evidence from an infallible source. But Allah has sent you, O Muhammad, with the truth in which there is no doubt or confusion, which is to be given priority over all previous books and sayings.'
Một số người thời nay nói về câu chuyện của nhóm thanh niên trong hang núi, họ bàn tán về số lượng những người trong nhóm thanh niên, một số thì nói rằng nhóm của họ gồm ba người và con chó của họ nữa là bốn, một số khác thì bảo nhóm của họ gồm năm người và tính luôn con chó của họ nữa là sáu cả thảy. Hai tốp người này chỉ phỏng đoán không có cơ sở nảo cả. Và có một số người khẳng định rằng nhóm thanh niên trong hang núi gồm bảy người và con chó của họ nữa là tám. Ngươi - hỡi Thiên Sứ Muhammad - hãy nói với họ: Thượng Đế của Ta biết rõ hơn hết về số lượng của nhóm thánh niên đó. Không một ai biết được số lượng của họ ngoại trừ một số ít người mà Allah cho họ biết. Các ngươi chớ tranh luận về số lượng của họ.
Ashâb-ı Kehf kıssası hakkında münakaşaya dalanlardan bazıları diyecekler ki: "Onlar üç kişi idiler; dördüncüleri köpekleridir." Bazıları da diyecekler ki: "Beş kişidir; altıncıları köpekleridir." Her iki grup ne demiş ise, delilsiz bilinmeyen hakkında tahmin yürütmektedirler. Bazıları da şöyle dediler: "Yedi kişidir; sekizincileri köpekleridir." -Ey Resul!- De ki: Rabbim onların sayılarını daha iyi bilir. Rabbimin bildirdiği hariç onların sayılarını bilen çok azdır. Onların ne sayıları ve ne de başka halleri hakkında; ne ehlikitap ile ve ne de başkaları ile ancak açık bir şekilde ve içinde derin bir mücadele olmayacak şekilde tartış. Sadece onların hakkında sana indirilen vahiy ile yetinmen yeter. Ve hiç kimseye Ashâb-ı Kehf'in durumuyla ilgili ayrıntılı sorular da sorma. Çünkü onlar bu kıssa hakkında bilgiye sahiptirler.
Magsasabi ang ilan sa mga tagapagtalakay sa kasaysayan nila tungkol sa bilang nila: "Sila ay tatlo, na ang ikaapat sa kanila ay ang aso nila." Magsasabi naman ang iba sa mga iyon: "Sila ay lima, na ang ikaanim sa kanila ay ang aso nila." Ang kapwa pangkatin ay nagsabi lamang ng sinabi nito bilang pagsunod sa palagay nila nang walang patunay. Magsasabi pa ang iba sa mga iyon: "Sila ay pito, na ang ikawalo sa kanila ay ang aso nila." Sabihin mo, O Sugo: "Ang Panginoon ko ay higit na maalam sa bilang nila; walang nakaaalam sa bilang nila kundi kaunting kabilang sa tinuruan ni Allāh ng bilang nila. Kaya huwag kang makipagtalo, hinggil sa bilang nila ni hinggil sa iba pa rito na mga kalagayan nila, sa mga May Kasulatan ni sa iba pa sa mga ito malibang ayon sa pakikipagtalong hayag na walang kalaliman doon, sa pamamagitan ng pagkakasya sa bumaba sa iyo na pagkasi patungkol sa kanila. Huwag kang magtanong sa isa kabilang sa mga iyon hinggil sa mga detalye patungkol sa kanila sapagkat tunay na ang mga iyon ay hindi nakaalam niyon."
Algunos de los que profundizan en esta historia dirán sobre el número de ellos: “Eran tres y su perro era el cuarto”. Otros dirán: “Eran cinco y su perro era el sexto”. Ambos grupos solo dijeron esto como una conjetura sin ninguna prueba. Algunos de ellos dirán: “Eran siete y su perro era el octavo”. Mensajero, diles: “Su Señor sabe bien cuántos eran. Nadie sabe su número, salvo algunas personas a quienes Al-lah les ha informado sobre ello. Así que no discutan con respecto a su número o cualquier otro asunto sobre ellos con la gente de las Escrituras excepto con un argumento sólido y sin profundizar en el asunto, limitándolo a la revelación que les ha llegado con respecto a ellos. No pregunten a ninguno de ellos sobre los detalles de su asunto, porque no lo saben”.
Neki će ljudi koji se razilaze u pogledu broja stanovnika Pećine kazati da ih je bilo trojica, a da je pas bio četvrti, dok će drugi tvrditi da ih je bilo peterica, a da je pas bio šesti. Ni za jedno od ova dva mišljenja ne postoji dokaz, već su rezultat nagađanja. Neki će reći da ih je bilo sedam, a da je pas bio osmi. Reci, Vjerovjesniče: “Samo Allah zna koliko ih je bilo, a malo je ljudi koji to znaju, oni koje je Allah tome podučio.” Stoga ne raspravljaj sa sljedbenicima Knjige o broju stanovnika Pećine, osim uopšteno i načelno, ne ulazeći u detalje, kako ne bi došlo do sukoba i razilaženja. Dovoljno je da im ispričaš kazivanje onako kako ti je objavljeno, a nemoj njih pitati o detaljima budući da oni to ne znaju.
Some of the citizens indulged in unnecessary arguments about the Men of the Cave. Some people said that they were three in number and the fourth was their dog. Some said that they were five and their dog was the sixth, while some maintained that they were seven and the dog was the eighth. But such discussions indicate an unsound approach. When the spirit of religion is alive, the entire emphasis is laid on the essence of the matter. When a nation or community is on the decline, the real spirit is neglected while outward formalities become the subject of heated discussions. A true God-worshipper should not indulge in such discussions and, even if another raises such questions, he should evade the issue by giving a brief reply.
"Nanti (ada orang yang akan) mengatakan, '(Jumlah mereka)
tiga (orang), yang keempat adalah anjingnya,' dan (yang lain)
mengatakan, '(Jumlah mereka) lima (orang), yang
keenam adalah anjingnya,' sebagai terkaan terhadap yang ghaib, dan (yang lain lagi)
mengatakan, '(Jumlah mereka) tujuh (orang), yang
kedelapan adalah anjingnya.' Katakanlah (Muhammad), 'Rabbku lebih
mengetahui jumlah mereka, tidak ada yang mengetahui (bilangan) mereka
kecuali sedikit.' Karena itu janganlah engkau (Muhammad) berbantah
tentang hal mereka, kecuali perbantahan lahir saja, dan jangan engkau menanyakan tentang mereka
(pemuda-pemuda itu) kepada siapa pun." (Al-Kahfi: 22).
(22) Allah تعالى menceritakan tentang perselisihan Ahli kitab mengenai
jumlah Ashhabul Kahfi. Sebuah perselisihan yang bertolak dari terkaan mereka terhadap perkara
ghaib dan omongan mereka yang mengada-ada terhadap peristiwa yang tidak mereka ketahui, dan
bahwasanya, mereka terbagi menjadi tiga pendapat: Sebagian mereka
mengatakan, ﴾ ثَلَٰثَةٞ رَّابِعُهُمۡ كَلۡبُهُمۡ ﴿ "(Jumlah mereka) tiga orang, yang keempat adalah anjingnya.' Sebagian lain mengatakan, ﴾
خَمۡسَةٞ سَادِسُهُمۡ كَلۡبُهُمۡ ﴿ "(Jumlah mereka) lima orang, yang keenam adalah anjing-nya." Dua pendapat ini, Allah sebutkan setelahnya sebagai bentuk terkaan dari mereka tentang perkara ghaib. Maka Allah menunjuk-kan kebatilan dua pernyataan itu. Di antara mereka ada yang me-ngatakan, ﴾
سَبۡعَةٞ وَثَامِنُهُمۡ كَلۡبُهُمۡۚ ﴿ "(Jumlah mereka) tujuh orang, yang ke-delapan adalah anjingnya." Perkataan ini –wallahu 'alam- merupakan pendapat yang benar, karena Allah menggugurkan dua pendapat pertama dan tidak mempermasalahkan perkataan berikutnya.
Ini berarti menunjukkan kebenarannya. Perselisihan ini ter-masuk perbedaan pendapat yang tidak mengandung manfaat apa pun, dan pengetahuan tentang jumlah mereka tidak menghasilkan kemaslahatan bagi manusia, baik secara agama ataupun dunia. Oleh karena itu, Allah berfirman, ﴾
قُل رَّبِّيٓ أَعۡلَمُ بِعِدَّتِهِم مَّا يَعۡلَمُهُمۡ إِلَّا قَلِيلٞۗ ﴿ "Katakanlah, 'Rabbku lebih mengetahui jumlah mereka, tidak ada orang yang mengetahui bilangan mereka kecuali sedikit'." Mereka itulah orang-orang yang selaras dengan kebenaran, dan mengetahui kebenaran pendapat mereka. ﴾
فَلَا تُمَارِ ﴿ "Karena itu janganlah kamu (Muhammad) berbantah," berdebat dan beradu argumentasi, ﴾
فِيهِمۡ إِلَّا مِرَآءٗ ظَٰهِرٗا ﴿ "tentang hal mereka, kecuali perbantahan lahir saja," yang berdasarkan ilmu dan keyakinan, dan juga mengandung faidah.
Adapun perbantahan berdasarkan kebodohan dan terkaan terhadap hal yang ghaib atau yang tidak ada faidahnya; baik pihak lawan sosok yang suka menentang atau permasalahan tersebut tidak penting dan tidak menghasilkan manfaat secara agama dengan mengetahuinya, seperti (mengetahui) jumlah para penghuni gua dan perkara serupa lainnya, maka sesungguhnya banyak diskusi dan pembahasan yang berlarut-larut tentang masalah itu hanya menyia-nyiakan waktu dan menggerogoti kecintaan hati (kepada orang lain) tanpa manfaat.
﴾ وَلَا تَسۡتَفۡتِ فِيهِم ﴿ "Dan jangan kamu menanyakan tentang mereka (pemuda-pemuda itu)," maksudnya tentang perkara Ashhabul Kahfi ﴾
مِّنۡهُمۡ أَحَدٗا ﴿ "kepada seorang pun dari mereka," yaitu Ahli Kitab. Demi-kian itu karena
landasan perkataan mereka tentang para penghuni gua adalah terkaan dan prasangka yang tidak
berpengaruh terhadap kebenaran sedikit pun. Di dalamnya, terdapat dalil larangan me-minta fatwa
kepada orang yang tidak layak untuk berfatwa, baik lantaran kedangkalan ilmunya dalam perkara
yang ditanyakan atau karena dia tidak peduli dengan apa yang telah dia ucapkan, tidak memiliki
sifat wara' yang mengekangnya. Jika meminta fatwa kepada orang semacam ini dilarang, maka
larangan terhadap diri-nya untuk memberikan fatwa lebih ditekankan lagi.
Pada ayat ini juga terkandung dalil bahwasanya seseorang tidak boleh dimintai fatwa dalam
perkara tertentu tanpa (menutup kesempatan) pada masalah yang lain. Ia
boleh diminta berfatwa dalam masalah yang ia kuasai, berbeda dengan masalah lainnya. Karena
Allah tidak melarang meminta fatwa kepada mereka secara mutlak. Tetapi, Allah melarang meminta
fatwa kepada mereka ten-tang kisah Ashhabul Kahfi dan kejadian yang serupa dengannya.
Sebagian orang yang larut dalam kisah ini akan mengatakan tentang jumlah mereka, "Jumlah mereka adalah tiga, yang keempat adalah anjing mereka." Sebagian mereka akan mengatakan, "Jumlah mereka lima, yang keenam adalah anjing mereka." Dua kelompok ini menyatakan hal ini hanya mengikuti persangkaan mereka belaka tanpa disertai bukti. Kelompok lain menyatakan, "Jumlah mereka tujuh, yang kedelapan adalah anjing mereka." Katakanlah -wahai Rasul-, "Tuhanku lebih mengetahui jumlah mereka, tidak ada yang mengetahui jumlah mereka kecuali hanya sedikit dari kalangan orang-orang yang diberitahu oleh Allah." Karena itu, janganlah engkau mendebat Ahli Kitab atau selain mereka tentang jumlah atau perihal mereka yang lain, kecuali debat pada hal yang jelas saja dan tidak pada hal-hal yang detail, yaitu dengan hanya mencukupkan diri dengan kabar yang diturunkan kepadamu berupa wahyu, dan jangan sekali-kali bertanya pada mereka (Ahli Kitab) tentang perihal mereka (para penghuni gua) sebab mereka tidak mengetahuinya sama sekali.
Some of those who delve into their incident will say about their number: They were three and their dog was the fourth amongst them. Others will say: They were five and their dog was the sixth amongst them. Both groups only said this as a guess without any proof. Some of them will say: They were seven and their dog was the eighth amongst them. Say, O Messenger: Your Lord knows best about their number. No one knows their number except for a few people whom Allah has informed about their number. So do not dispute with regard to their number or any other matter of theirs with the people of the scripture or with others except with an obvious argument and without delving into the matter, limiting it to the revelation that has come down to you with respect to them. Do not ask any of them about the details of their matter, because they do not know about it.
22- “Sayıları üçtür, dördüncüleri köpekleridir” diyecekler. “Beştir, altıncıları köpekleridir” de diyecekler. Bu (sözler) gaybı taşlamaktan ibarettir. “Yedidir, sekizincileri köpekleridir” de diyecekler. De ki:“Onların sayısını en iyi Rabbim bilir. Onları pek az kimseden başkası bilmez.” O halde onlar hakkında açık (delile dayalı hususlar) dışında tartışma! Onlara dair o (ehli kitaptan) hiç kimseye de bir şey sorma!
22. Şanı Yüce Allah, Kitap ehlinin gayba taş atmaları ve bilmedikleri hususlarda yalan söylemeleri sebebiyle ashab-ı kehfin sayıları hususunda ileri derecede bir anlaşmazlık içerisinde olduklarını haber vermektedir. Şöyle ki bu konuda onların üç ayrı görüşü vardır: Kimisi “onlar üç kişidir, dördüncüleri de köpekleridir”, derken kimileri “onlar beş kişidir, altıncıları köpekleridir”, derler. Bu iki kanaatten sonra Yüce Allah, bunun onların gaybı taşlamalarından ibaret olduğunu söz konusu etmektedir ki bu da iki görüşün batıl olduğuna delildir. Aralarından “onlar yedi kişidir, sekizincileri de köpekleridir”, diyenler de vardır. Allah daha iyi bilir ama doğru olan görüş bu olsa gerektir. Çünkü Yüce Allah, ilk iki görüşün batıl olduğunu belirtmekle birlikte bu görüşün batıl olduğuna dair bir ifade zikretmemiştir. İşte bu, bu görüşün doğruluğuna dair bir delildir. Bununla birlikte bu, faydasız bir tartışmadır. Zira onların sayılarını bilmekle insanların dini ya da dünyevi herhangi bir maslahatları tahakkuk etmez. Bundan dolayıdır ki Allah devamla şöyle buyurmaktadır:“De ki: Onların sayısını en iyi Rabbim bilir. Onları pek az kimseden başkası bilmez” Bu pek az kimseler de doğruya isabet ettiren ve isabet ettiklerini de bilen kimselerdir. “O halde onlar hakkında açık (delile dayalı hususlar)” yani ilim ve kat’i kanaate dayalı ve fayda sağlayacak olan şeyler “dışında tartışma!” Çünkü ancak kat’i bilgiye dayalı olan tartışmalarda bir fayda olur. Bilgisizliğe, gayba taş atmaya dayalı yahut da faydasız şeyler hakkındaki tartışmalarda ya karşı taraf inatçı birisidir ya da hiçbir önem taşımayan ve bilinmesi sonucunda dini bir fayda elde edilemeyen hususlarda tartışma yapılmaktadır. Ashab-ı kehf’in sayısı ve buna benzer hususlarda olduğu gibi. Bu hususlardaki çokça münakaşaların, ardı arkası gelmeyen tartışma ve araştırmaların, zaman kaybetmekten ve faydasız yere kalplerdeki sevgiyi zedelemekten başka bir sonucu yoktur. “Onlara” yani ashab-ı kehf’in durumuna “dair” Kitap ehlinden “hiç kimseye de bir şey sorma!” Çünkü onların ashab-ı kehf hakkındaki kanaatlerinin esası, hak adına hiçbir şey ifade etmeyen zan ve “gayba taş atmak”tan ibarettir. Bu buyrukta ya hakkında soru sorulan hususa dair yeterli bilgisi bulunmaması yahut da ne söylediğine aldırmayıp kendisini gelişigüzel konuşmaktan dizginleyecek takvaya sahip olmaması dolayısıyla fetva sorulmaya ehil olmayan kimselere fetva sormanın yasak olduğuna delil vardır. Bu tür kimselere soru sorup fetva istemek yasakladığına göre o kimselerin bizatihi fetva vermelerinin yasak olması öncelikle söz konusudur. Yine bu âyet-i kerime, bir kimseye bazı hususlarda fetva sormanın yasak bazılarında ise yasak olmayacağına delildir. Buna göre ona sadece ehil olduğu hususlarda fetva sorulur. Çünkü Yüce Allah, burada onlara kayıtsız ve şartsız olarak fetva sormayı yasaklamamakta, sadece ashab-ı kehf kıssası ve buna benzer hususlar hakkında onlara fetva/soru sormayı yasaklamaktadır.
Alcuni di coloro che disputavano sul loro numero, dissero: "Erano tre, e il loro cane era il quarto", e altri di loro dissero: "Erano cinque, e il loro cane era il sesto", e, in verità, entrambe le fazioni dissero ciò che dissero basandosi su insinuazioni, senza alcuna prova. E alcuni di loro dissero: "Erano sette, e il loro cane era l'ottavo". Di', o Messaggero: "Il mio Dio è più Sapiente sul loro numero, e solo pochi, che Allāh ha informato, conoscono il loro numero. Non discutere sul loro numero né su altre condizioni che riguardano la Gente del Libro o altri, se non in modo superficiale, senza approfondire, attenendoti a ciò che ti è stato rivelato a loro riguardo, e non chiedere a nessuno di loro dettagli sulla loro storia, perché non ne sanno nulla"
Certains, qui aiment polémiquer au sujet du nombre de ces jeunes gens, disent: Ils étaient trois accompagnés d’un chien. Ou encore: Ils étaient cinq accompagnés d’un chien. Seulement, ils ne font qu’avancer des suppositions sans preuves, à l’image de ceux qui disent: Ils étaient sept accompagnés d’un chien. Ô Messager, dis: Mon Seigneur connaît le mieux leur nombre ainsi que quelques personnes à qui Il donna cette connaissance. Ne polémique donc pas à propos de leur nombre ni à propos d’autre chose les concernant avec les Gens du Livre ou avec les adeptes d’autres confessions. Ne parle d’eux que d’une manière superficielle sans entrer dans les détails et en te restreignant qu’à ce qui t’a été révélé, et n’interroge aucun d’eux au sujet des détails concernant ces jeunes gens car ils ne détiennent aucune connaissance les concernant.
Commentary
The verse opens with the word: سَيَقُولُونَ (sayaqulun: Some will say).Who are these people who will say? There are two probabilities therein. (1) They could be the people who had differed among themselves during the time of the People of Kahf about their name and lineage, already mentioned in the previous verse. Out of these very people, some had made the first statement, some others, the second and still others, the third. (Mentioned in al-Bahr al-Muhit from al-Mawardi)
(2) The second probability is that the pronoun in 'sayaqulun' could be reverting back to the Christians of Najran who had argued with the Holy Prophet ﷺ about the number of the People of Kahf. They had three sects among them. One sect was called Malkaniyah. They made the first statement about the number, that is, gave the number as three. The second sect was Ya` qubiyah. They went by the second statement, that is, they were five. The third sect was Nasturiyah. They made the third statement, saying that they were seven. However, some said that this third statement was that of Muslims. What finally happened was that the third statement turned out to be true as it appears from the hint given by the Qur'an, and the word of the Holy Prophet ﷺ . (Al-Bahr al-Muhit)
. The hint is that the former two views about their number have been termed by the Qur'an as 'conjectures' while the third view has appeared without such a comment. (Mul} ammad Taqi Usmani)
The use of the conjunction waw:(and) in: وَثَامِنُهُمْ (wa thaminuhum: and the eighth of them) is worth noticing here. At this place, three statements have been reported about the number of the People of Kahf - three, five and seven - and after each, their dog has been counted. But, no conjunction 'waw' has been introduced in between their number and the count of the dog in the first two statements. The sentence: ثَلَاثَةٌ رَّابِعُهُمْ كَلْبُهُمْ (Three, the fourth of them being their dog) and the sentence: خَمْسَةٌ سَادِسُهُمْ كَلْبُهُمْ. (Five, the sixth of them being their dog) appear without that conjunction 'waw.' But, the arrangement is different in the third statement. Here, the word: سَبْعَةٌ (Seven) is followed by a connective 'waw' attached to the text of: وَثَامِنُهُمْ كَلْبُهُمْ (and the eighth of them is their dog).
Giving its reason, commentators say that early Arabs used to count up to seven digits, after which the number that followed was counted as separate, similar to its present counterpart, the number 9 where units end and the tens begin. Therefore, while counting from three to seven, they would not use the connective To give a number after seven, they would state it separately with the help of a connective 'waw' - and for this reason, this 'waw' (and) was called the 'waw° (and) of 'thaman' (eight). (Mazhari and others)
The names of the People of Kahf
The fact of the matter is that the names of the People of Kahf do not stand proved authentically from any Sahih Hadith. Names given in exegetical and historical reports differ. The closest out of these is the report given on the authority of Sayyidna ` Abdullah ibn ` Abbas ؓ by al-Tabarani in al-Mu'jim al-Ausat with sound chains of narrators. The names given there are:
Muksalmina مُکسلمِینا
Tamlikha تَملِیخَا
Martunis مَرطُونس
Sanunis سنونس
Sarinunisy سَارینونس
Dhu Niwas ذونواس
Ka'astitiunis کِعسططیونس
Basic rule in debatable matters: Avoid long-drawn argumentation
Referring to the animated efforts to determine the number of the People of Kahf, and other matters, the text says: فَلَا تُمَارِ فِيهِمْ إِلَّا مِرَاءً ظَاهِرًا وَلَا تَسْتَفْتِ فِيهِم مِّنْهُمْ أَحَدًا (So do not argue about them except [ with ] an apparent argumentation. And do not ask anyone of these about them). The rule of conduct, a golden legacy of the Qur'an, taught in these two sentences to the Holy Prophet ﷺ are, in fact, significant guiding principles for the learned among the Muslim community. The thing to do when difference arises on any issue is to state what is necessary clearly. If people, even after that, elect to pursue a course of unnecessary debate, one should offer cursory comments in the light of the earlier presentation and conclude the debate. Any effort to dig deeper to affirm one's claim or to make the extra effort to refute the assertion of debaters should be avoided - for nothing good would really come out of it. Moreover, any further prolongation of the debate and altercation would result in uncalled for waste of time as well as pose the danger of mutual bickering.
The second line of guidance given in the other sentence is that the optimum information given to him through Divine revelation about the People of Kahf should be taken as perfectly sufficient and satisfactory for all practical purposes. Let him not worry about finding more and asking oth-ers. As for asking others, it could have another aspect too. May be, the question asked is to expose their ignorance or to disgrace them. This too would be contrary to the high morals prophets have. Therefore, restraint was placed on asking both kinds of questions, either for additional investigation, or to prove the addressee ignorant and disgrace him.
-Ey Peygamber!- Yarın yapacağın bir şey için "Ben bu şeyi yarın muhakkak yapacağım." deme! Çünkü sen yarın onu yapabilecek misin yoksa senin ile yapmak istediğin şeyin arasında bir engel çıkar mı? bunu tam olarak bilemezsin. Bu ayet her Müslüman için bir talimat/direktiftir.
Profeta, no digas sobre cualquier cosa que quieras hacer mañana: “Voy a hacer esto mañana”, porque no sabes si lo harás o se te impedirá hacerlo. Esta es una directiva para cada musulmán.
Huwag ka ngang magsasabi, O Sugo, sa anumang ninanais mong gawin bukas: "Tunay na ako ay gagawa ng bagay na ito bukas," dahil ikaw ay hindi nakaaalam kung makagagawa ka kaya nito o may hahadlang sa pagitan mo at niyon. Ito ay isang panuto para sa bawat Muslim.
Kad poželiš i odlučiš nešto učiniti, nipošto nemoj kazati: “Sigurno ću to sutra uraditi!”, dok se ne pozoveš na Allahovu volju. Čovjek nije siguran da se između njegove volje i onog što želi neće nešto ispriječiti. Ovaj ajet sadrži preporuku i usmjerenje svakom muslimanu.
The Quraysh of Makkah sent Nadar ibn Harith and ‘Uqbah ibn Mu‘it to Madinah to meet the Jewish scholars and ask for information about the Prophet Muhammad, because the Jews had knowledge about prophets. The Jews advised these emissaries to ask the Prophet Muhammad about three things, adding that if he could give information about these things, then he was the Prophet; otherwise he was merely a glib talker. Of these questions, one was about the young ‘Men of the Cave’, the second related to ‘Dhul Qarnayn’ and the third was about the spirit. Before the age of the press the common people did not know about the ‘Men of the Cave.’ This story was recorded in certain Syrian manuscripts, a fact known only to particular scholars. When this question was put to the Prophet Muhammad, he said that he would give the required information the next day, in the hope that Gabriel would appear the next day and give him the necessary information, which he would then pass on to the questioners. But, Gabriel’s arrival was delayed. He took fifteen days to bring the chapter entitled ‘The Cave’ (al-Kahf). Due to this delay in revelation, The Prophet Muhammad’s Makkan antagonists had a good opportunity to malign his name on this issue. God said, ‘On the pretext of a small, ordinary incident, you are trying to make people doubtful about the truthfulness of a person whose truthfulness is going to be vouchsafed by far better and much more convincing arguments.’ (Tafsir al-Mazhari, vol. 6, p. 27 ). Now that so many arguments have accumulated to substantiate the truthfulness of the prophethood of the Prophet Muhammad, no sensible person could deny it. Today, his prophethood is a well established fact and not merely a claim.
Ô Prophète, ne dis jamais à propos de quelque chose que tu projettes de faire: Je ferai ceci demain. En effet, tu ne sais pas si tu pourras le faire ou si quelque chose t’en empêchera. Précisons que cette orientation est adressée à tout musulman.
Non dire – o Profeta – di una cosa che vuoi realizzare domani: "In verità, io farò tale cosa domani", poiché tu non sai se sarai in grado di farla; potrebbe accadere qualcosa che ti impedisca di fare ciò che devi fare, e questo è un insegnamento rivolto a ogni musulmano.
Saying "If Allah wills" when determining to do Something in the Future
Here Allah, may He be glorified, shows His Messenger the correct etiquette when determining to do something in the future; this should always be referred to the will of Allah, the Knower of the Unseen, Who knows what was and what is yet to be and what is not to be, and how it will be if it is to be. It was recorded in the Two Sahihs that Abu Hurayrah said that the Messenger of Allah ﷺ said:
«قَالَ سُلَيْمَانُ بْنُ دَاوُدَ عَلَيْهِمَا السَّلَامُ: لَأَطُوفَنَّ اللَّيْلَةَ عَلَى سَبْعِينَ امْرَأَةً وَفِي رِوَايَةٍ: تِسْعِينَ امْرَأَةً، وَفِي رِوَايَةٍ: مِائَةِ امْرَأَةٍ تَلِدُ كُلُّ امْرَأَةٍ مِنْهُنَّ غُلَامًا يُقَاتِلُ فِي سَبِيلِ اللهِ، فَقِيلَ لَهُ وَفِي رِوَايَةٍ قَالَ لَهُ الْمَلَكُ: قُلْ إِنْ شَاءَ اللهُ، فَلَمْ يَقُلْ، فَطَافَ بِهِنَّ فَلَمْ تَلِدْ مِنْهُنَّ إِلَّا امْرَأَةٌ وَاحِدَةٌ نِصْفَ إِنْسَانٍ، فَقَالَ رَسُولُ اللهِصلى الله عليه وسلّم: وَالَّذِي نَفْسِي بِيَدِهِ، لَوْ قَالَ إِنْ شَاءَ اللهُ لَمْ يَحْنَثْ، وَكَانَ دَرَكًا لِحَاجَتِه»
وَفِي رِوَايَةٍ:
«وَلَقَاتَلُوا فِي سَبِيلِ اللهِ فُرْسَانًا أَجْمَعُون»
(Sulayman bin Dawud (peace be upon them both) said: "Tonight I will go around to seventy women according to some reports, it was ninety or one hundred women so that each one of them will give birth to a son who will fight for the sake of Allah." It was said to him, according to one report, the angel said to him "Say: `If Allah wills'", but he did not say it. He went around to the women but none of them gave birth except for one who gave birth to a half-formed child.) The Messenger of Allah ﷺ said, (By the One in Whose hand is my soul, had he said, "If Allah wills," he would not have broken his oath, and that would have helped him to attain what he wanted. ) According to another report, (They would all have fought as horsemen in the cause of Allah.) At the beginning of this Surah we discussed the reason why this Ayah was revealed: when the Prophet was asked about the story of the people of the Cave, he said, "I will tell you tomorrow." Then the revelation was delayed for fifteen days. Since we discussed this at length at the beginning of the Surah, there is no need to repeat it here.
وَاذْكُر رَّبَّكَ إِذَا نَسِيتَ
(And remember your Lord when you forget) It was said that this means, if you forget to say "If Allah wills", then say it when you remember. This was the view of Abu Al-`Aliyah and Al-Hasan Al-Basri. Hushaym reported from Al-A`mash from Mujahid that concerning a man who swears an oath, Ibn `Abbas said "He may say `If Allah wills' even if it is a year later." Ibn `Abbas used to interpret this Ayah:
وَاذْكُر رَّبَّكَ إِذَا نَسِيتَ
(And remember your Lord when you forget) in this way. Al-A`mash was asked, "Did you hear this from Mujahid" He said, "Layth bin Abi Salim told it to me." The meaning of Ibn `Abbas' view, that a person may say "If Allah wills", even if it is a year later, is that if he forgets to say it when he makes the oath or when he speaks, and he remembers it later, even a year later, the Sunnah is that he should say it, so that he will still be following the Sunnah of saying "If Allah wills", even if that is after breaking his oath. This was also the view of Ibn Jarir, but he stated that this does not make up for breaking the oath or mean that one is no longer obliged to offer expiation. What Ibn Jarir said is correct, and it is more appropriate to understand the words of Ibn Abbas in this way. And Allah knows best.
وَلاَ تَقْولَنَّ لِشَىْءٍ إِنِّى فَاعِلٌ ذلِكَ غَداً إِلاَّ أَن يَشَآءَ اللَّهُ وَاذْكُر رَّبَّكَ إِذَا نَسِيتَ
(And never say of anything, "I shall do such and such thing tomorrow." Except (with the saying), "If Allah wills!" And remember your Lord when you forget) At-Tabarani recorded that Ibn `Abbas said that this meant saying, "If Allah wills."
وَقُلْ عَسَى أَن يَهْدِيَنِ رَبِّى لاًّقْرَبَ مِنْ هَـذَا رَشَدًا
(and say: "It may be that my Lord guides me to a nearer way of truth than this.") meaning, `if you (O Prophet) are asked about something you know nothing about, ask Allah about it, and turn to Him so that He may guide you to what is right.' And Allah knows best.
"Dan jangan sekali-kali kamu mengatakan terhadap sesuatu, 'Sesungguhnya aku akan mengerjakan itu
besok pagi, kecuali (de-ngan menyebut), 'Insya Allah'.' Dan ingatlah
kepada Rabbmu jika kamu lupa dan katakanlah, 'Mudah-mudahan Rabbku akan mem-beriku petunjuk
kepada yang lebih dekat kebenarannya daripada ini'." (Al-Kahfi: 23-24).
(23) Larangan ini adalah sebagaimana larangan lainnya, sekalipun
penyebabnya khusus dan ditujukan kepada Rasulullah, akan tetapi arah pembicaraannya umum, untuk
semua kalangan mukallaf. Allah melarang seorang hamba mengatakan dalam urusan yang akan datang,
﴾ إِنِّي فَاعِلٞ ذَٰلِكَ ﴿ "Sesungguhnya aku akan mengerjakan itu," tanpa menggandengkannya dengan kehendak Allah. Demikian itu, karena sikap tersebut memuat sebuah larangan. Yaitu berbicara tentang perkara ghaib yang akan datang, yang mana dia tidak me-ngetahui apakah dia akan mengerjakannya ataukah tidak? Dan apakah akan terjadi atau tidak? Pada ungkapan itu (tanpa mengait-kan dengan kehendak Allah) mengandung pengertian mengembali-kan sebuah perbuatan kepada kehendak seorang hamba belaka, dan sikap demikian ini dilarang lagi diharamkan. Sebab, semua kehendak adalah milik Allah.
﴾ وَمَا تَشَآءُونَ إِلَّآ أَن يَشَآءَ ٱللَّهُ رَبُّ ٱلۡعَٰلَمِينَ 29 ﴿
"Dan kamu tidak dapat menghendaki (menempuh jalan itu) kecuali apabila
dikehendaki Allah, Rabb semesta alam." (At-Takwir: 29).
Dan karena pada penyertaan kehendak Allah memuat unsur memuluskan dan memudahkan urusan,
teraihnya berkah serta unsur meminta bantuan dari hamba kepada Rabbnya.
(24) Ketika seorang hamba itu adalah manusia yang pasti mengalami
kelupaan untuk mengingat kehendak Allah, maka Dia memerintahkannya untuk mengecualikannya
setelah itu bila ingat, agar terwujudkan apa yang diinginkan dan tertampik bahaya dari-nya.
Keterangan ini terambil dari keumuman FirmanNya, ﴾ وَٱذۡكُر رَّبَّكَ إِذَا نَسِيتَ ﴿ "Dan ingatlah kepada Rabbmu jika kamu lupa." Perintah mengingat Allah ketika lupa, karena dapat menghilangkan dan mengingatkan seseorang apa yang dia lupakan. Begitu juga, orang alpa lagi lupa (mengingat Allah) diperintahkan supaya menyebut nama Rabbnya agar tidak menjadi orang yang benar-benar lalai.
Tatkala seorang hamba membutuhkan taufik Allah agar dapat meraih kebenaran dan tidak mengalami kesalahan dalam perkataan dan perbuatannya, maka Allah memerintahkannya agar mengucap-kan, ﴾
عَسَىٰٓ أَن يَهۡدِيَنِ رَبِّي لِأَقۡرَبَ مِنۡ هَٰذَا رَشَدٗا ﴿ "Mudah-mudahan Rabbku akan
mem-beriku petunjuk kepada yang lebih dekat kebenarannya daripada ini." Allah memerintahkannya
agar berdoa dan mengharapNya serta percaya kepada Allah bahwa Dia akan menunjukkan kepadanya
jalan paling pintas yang mengantarkan kepada kebenaran. Seharusnya seorang hamba keadaannya
seperti ini, lalu dia mencurahkan segenap ke-sungguhannya dan mengerahkan kemampuannya dalam
mencari petunjuk dan kebenaran supaya dia diberi taufik untuk tujuan itu, dan agar pertolongan
datang dari Rabbnya kepada dirinya dan meluruskan seluruh perkaranya.
23- Hiçbir şey hakkında sakın:“Ben yarın mutlaka şunu yapacağım” deme!
24- Ancak Allah dilerse (yapacağım de!) Unuttuğun zaman da Rabbini an ve: “Umulur ki Rabbim beni doğruya bundan daha yakın olana erdirir” de.
23. Her ne kadar buradaki yasağın özel bir sebebi var ve bu, Allah Rasûlüne yönelik ise de buradaki yasak, diğerleri gibi umumî olup bütün mükellefleri kapsar. Yüce Allah, kulun geleceğe dair hususlar hakkında “Ben yarın mutlaka şunu yapacağım” ifadesini “Allah dilerse (İnşaallah)” ile birlikte söz konusu etmedikçe söylemesini yasaklamaktadır. Çünkü bu, sakıncalı bir husustur. Zira bu, kişinin yapıp yapamayacağını, olup olmayacağını bilemeyeceği, geleceğe dönük ve gayba ait bir sözdür. Ayrıca böyle bir ifadede söz konusu fiili bağımsız olarak kulun kendi meşîetine/dilemesine bağlaması anlamı da çıkar ki bu da sakıncalı ve yasaktır. Zira bütün meşîet ve irade yalnız Allah’ındır:“Âlemlerin Rabbi olan Allah dilemedikçe siz dileyemezsiniz.”(et-Tekvîr, 81/29) Diğer taraftan Yüce Allah’ın meşîeti/dilemesini söz konusu etmek (inşaallah demek), işleri kolaylaştırır, o işlerde bereketin hasıl olmasına ve kulun da Rabbinin yardımına mazhar olmasına vesile olur.
24. Kul, bir beşer olduğundan dolayı “inşaallah” demeyi unutması kaçınılmaz bir şeydir. O bakımdan Yüce Allah, arzulananın gerçekleşmesi ve sakıncalı durumun bertaraf edilmesi için hatırlandığı vakit adının anılmasını ve “inşaallah” denmesini emretmektedir. “Unuttuğun zaman da Rabbini an” buyruğunun umum ifadesinden unutma anında Allah'ın anılması gerektiği de anlaşılmaktadır. Çünkü Allah’ın adını anmak, unutmayı ortadan kaldırır ve kulun yanıldığı şeyi hatırlamasına vesile olur. Aynı şekilde Yüce Allah’ın adını anmayı unutup gaflete düşen kimseye de Rabbini anması ve gafillerden olmaması emredilir.
ul, hem hakka isabet ettirmek hem de söz ve fiillerinde unutmamak için Yüce Allah’a muhtaç olduğundan dolayı ona:“Umulur ki Rabbim beni doğruya bundan daha yakın olana erdirir” demesi emredilmektedir. Bu buyruğuyla Allah, dua etmeyi, O’nun rahmetini ummayı, doğruya ulaştıran en kestirme yola iletmesi hususunda O’na güvenmeyi emretmektedir. Bu hale ulaşan, hidâyeti ve doğruyu bulmak yolunda bütün gayretini ortaya koyan bir kul, bu gayesinde muvaffak kılınmaya ve Rabbi tarafından yardıma mazhar olmaya layık olur.
Do not say - O Prophet - about anything that you want to do tomorrow: “I am going to do this tomorrow,” because you do not know whether you will do it or you will be prevented from doing so? This is a directive for every Muslim.
Jangan pula sekali-kali engkau -wahai Rasul- mengatakan pada sesuatu yang ingin engkau kerjakan besok harinya dengan ucapan: "Aku pasti melakukannya besok hari", karena engkau belum tahu apakah benar-benar akan melakukannya atau engkau akan terhalangi untuk melakukannya? Tentunya perintah ini ditujukan juga kepada setiap muslim.
Hỡi Thiên Sứ Muhammad, Ngươi chớ đừng nói về một điều gì đó Ngươi định làm vào ngày mai: chắc chắn tôi sẽ làm nó ngay mai. Bởi quả thật, Ngươi không hề biết rõ Ngươi có làm được hay không, sự việc có xảy ra như ý định của Ngươi hay không. Đây là lời chỉ đạo đến tất cả mọi tín đồ Muslim.
Commentary
The story of Ashab al-Kahf is due to end on the four verses cited above. In the first two of these, the Holy Prophet ﷺ and his Ummah has been taught to say ` Insha'Allah Ta’ ala along with the promise or affirmation of doing something in the future. Because, who knows if one does or does not live, and even if one does, will one be able to do or not to do that? Therefore, a believer should be confident about it in his or her heart, and confess to it verbally as well that in the event of making a commitment to do something next day, what will be said will be: If Allah Ta` ala wills, I shall do this thing tomorrow.' This is what the saying of Insha'Allah means.
In the third verse (25), a decision has been given on a controversy. This was a debate in which people had held different opinions during the time of the People of Kahf, and equally different were the sayings of the Jews and Christians of the contemporary period about it, that is, the period of time they kept sleeping in the Cave. It was stated in the verse that those were three hundred and nine years. This is, so to say, a clarification of the statement made briefly at the beginning of the story: فَضَرَبْنَا عَلَىٰ آذَانِهِمْ فِي الْكَهْفِ سِنِينَ عَدَدًا (So We veiled their hearing [ putting them to sleep ] in the Cave for a number of years - 11).
After that, those who still differ with it have been warned once again that they are not the ones who know the reality of things as they are. The One who knows it all is none else but Allah with whom rests the knowledge of all that is unseen in the heavens and the earth. He is All Hearing. He is All Seeing. The time duration of three hundred nine years given by Him should be enough for their satisfaction.
Trừ phi Ngươi phải kèm theo lời khẳng định rằng việc làm mà Ngươi định sẽ làm phụ thuộc vào ý muốn của Allah bằng cách nói: tôi sẽ làm nó - Insha-Allah - ngày mai. Và Ngươi hãy nhớ Thượng Đế của Ngươi qua lời của Ngươi: Insha-Allah. Nếu Ngươi quên nói lời đó thì Ngươi hãy nói: Ta hy vọng Allah sẽ hướng dẫn Ta đến gần với Ngài hơn điều này.
Saying 'Insha'Allah' on doing something in the future
The background of the revelation of the first two verses has been reported in Lubab from Sayyidna ` Abdullah ibn ` Abbas ؓ in the following manner. When the people of Makkah acting as coached by the Jews, asked the Holy Prophet ﷺ about the story of Ashab al-Kahf etc., he promised to answer that next day without having said Insha'Allah. The least shortcoming issuing forth from the close ones brings some or the other notice of caution. Therefore, no revelation came for the next fifteen days. Naturally, the Holy Prophet ﷺ was grieved and the Mushriks of Makkah had their opportunity to laugh and ridicule. After this interval of fifteen days, when the answer to the questions asked was revealed, these two verses were revealed along with it as a measure of guidance. They told him that, should he need to say something about what he was going to do the next day, he should invariably affirm it by saying Insha'Allah, for everything depends on the intention and will of Allah Ta` ala. These two verses, it will be noted, have been introduced at the end of the story of the People of Kahf.
Ruling
Firstly, these two verses (23, 24) tell us that saying Insha'Allah in the given situation is mustahabb (recommended). Secondly, they tell us that, should this part of the statement be left unsaid inadvertently, then, one may say it at the time one remembers. This injunction relates to the particular matter for which these verses have been revealed. It means that the purpose is simply to say this word to invoke Divine blessing and to confess to one's servitude and not to make the statement contingent or conditional. Therefore, it does not follow from here that one would do the same in buying and selling transactions and contracts where conditions are imposed and on this rests the contract between parties. Is it possible to impose a condition whenever one remembers later in case one had for-gotten to include the condition at the time of signing the original contract? The difference of some jurists exists in this issue details of which appear in books of Fiqh.
A no ser que condiciones poder hacerlo en la voluntad de Al-lah diciendo: “Lo haré, si Al-lah quiere, mañana”. Recuerda a tu Señor y di: “Si Al-lah quiere”. Sin embargo, si lo olvidas, di: “Tengo la esperanza de que mi Señor me guíe a la vía más recta hacia la orientación y el éxito”.
Naime, trebaš kazati: “Ako Bog da, učinit ću to i to.” Ako dragi Allah ne bude želio da se nešto dogodi, to se neće ni dogoditi. Zaboraviš li ipak, sjeti se svog Gospodara i dodaj “inšallah!” Ako zaboraviš to reći, kaži: "Nadam se da će me moj Gospodar uputiti na ono što je bolje."
Tranne nel caso in cui tu associ questa azione alla volontà di Allāh, dicendo: "Lo farò, se Allāh vuole, domani", e menziona il tuo Dio, dicendo: "Se Allāh vuole". Se dimentichi di dirlo, di': "Spero che il mio Dio mi illumini e mi avvicini a ciò che voglio compiere con la guida e il sostegno".
Ne dis pas que tu vas faire quelque chose sans poser comme condition qu’Allah le veuille, en disant par exemple: Je ferai ceci demain `in châ`a Llâhu (si Allah le veut). Si tu oublies de prononcer cette formule, prononce-la dès que tu te rends compte l’avoir oubliée et dis: J’espère que mon Seigneur m’orientera vers un comportement plus sage et plus correct.
Maliban na isalalay mo ang paggawa nito sa kalooban ni Allāh sa pamamagitan ng pagsabi mo ng: "Gagawin ko ito – kung niloob ni Allāh – bukas." Alalahanin mo ang Panginoon mo sa pamamagitan ng pagsabi mo ng: "Kung niloob ni Allāh," kung nakalimot kang magsabi nito; at sabihin mo: "Umaasa ako na gumabay sa akin ang Panginoon ko para sa higit na malapit kaysa sa bagay na ito sa kapatnubayan at pagtutuon."
Kecuali jika dalam ucapanmu tersebut engkau menyerahkan pelaksanaannya pada kehendak Allah dengan mengatakan, "Saya akan mengerjakannya besok, insya Allah (bila Allah menghendaki)." Ingatlah kepada Tuhanmu dengan kata "insya Allah" bila engkau lupa mengatakannya, dan juga katakanlah, "Aku harap semoga Tuhanku memberiku petunjuk berupa hidayah dan taufik kepada yang lebih dekat dengan perkara (kebenaran) ini."
Ancak o yapacağın şeyi Allah'ın dilemesine bağlayarak şöyle demelisin: -İnşallah- Yarın yapacağım. Ve bunu unuttuğun takdirde Allah'ı an ve şöyle de: "Umarım Rabbim beni, hidayet ve muvaffakiyet bakımından bundan daha yakın olana irşat eder."
Unless you suspend doing so on Allah’s will by saying: I will do it - if Allah wills - tomorrow. Remember your Lord by saying: “If Allah wills” - if you forget to say it - and say: I have hope that my Lord will guide me to something closer than this in guidance and success.
Les jeunes gens séjournèrent dans la caverne trois cent neuf ans.
Nanatili ang magkakasama sa yungib sa yungib nila nang tatlong daan at siyam na taon.
The Length of their Stay in the Cave
Here Allah tells His Messenger the length of time the people of the Cave spent in their cave, from the time when He caused them to sleep until the time when He resurrected them and caused the people of that era to find them. The length of time was three hundred plus nine years in lunar years, which is three hundred years in solar years. The difference between one hundred lunar years and one hundred solar years is three years, which is why after mentioning three hundred, Allah says, `adding nine.'
قُلِ اللَّهُ أَعْلَمُ بِمَا لَبِثُواْ
(Say: "Allah knows best how long they stayed...") `If you are asked about how long they stayed, and you have no knowledge of that and no revelation from Allah about it, then do not say anything. Rather say something like this:
اللَّهُ أَعْلَمُ بِمَا لَبِثُواْ لَهُ غَيْبُ السَّمَـوَتِ وَالاٌّرْضِ
(Allah knows best how long they stayed. With Him is (the knowledge of) the Unseen of the heavens and the earth.)" meaning, no one knows about that except Him, and whoever among His creatures He chooses to tell. What we have said here is the view of more than one of the scholars of Tafsir, such as Mujahid and others among the earlier and later generations.
وَلَبِثُواْ فِى كَهْفِهِمْ ثَلاثَ مِئَةٍ سِنِينَ
(And they stayed in their cave three hundred years,) Qatadah said, this was the view of the People of the Book, and Allah refuted it by saying:
قُلِ اللَّهُ أَعْلَمُ بِمَا لَبِثُواْ
(Say: "Allah knows best how long they stayed...") meaning, that Allah knows better than what the people say. This was also the view of Mutarraf bin `Abdullah. However, this view is open to debate, because when the People of the Book said that they stayed in the cave for three hundred years, without the extra nine, they were referring to solar years, and if Allah was merely narrating what they had said, He would not have said,
وَازْدَادُواْ تِسْعًا
(adding nine.) The apparent meaning of the Ayah is that Allah is stating the facts, not narrating what was said. This is the view of Ibn Jarir (may Allah have mercy on him). And Allah knows best.
أَبْصِرْ بِهِ وَأَسْمِعْ
(How clearly He sees, and hears (everything)!) He sees them and hears them. Ibn Jarir said, "The language used is an eloquent expression of praise." The phrase may be understood to mean, how much Allah sees of everything that exists and how much He hears of everything that is to be heard, for nothing is hidden from Him! It was narrated that Qatadah commented on this Ayah:
أَبْصِرْ بِهِ وَأَسْمِعْ
(How clearly He sees, and hears (everything)!) "No one hears or sees more than Allah."
مَا لَهُم مِّن دُونِهِ مِن وَلِىٍّ وَلاَ يُشْرِكُ فِى حُكْمِهِ أَحَدًا
(They have no protector other than Him, and He makes none to share in His decision and His rule.) meaning, He, may He be glorified, is the One Who has the power to create and to command, the One Whose ruling cannot be overturned; He has no adviser, supporter or partner, may He be exalted and hallowed.
Ashâb-ı Kehf mağaralarında üç yüz dokuz sene kaldılar.
Gli abitanti della caverna rimasero nella loro caverna trecentonove anni.
The people of the cave remained in their cave for three hundred and nine years.
25- Onlar mağaralarında üç yüz yıl kaldılar. Dokuz yıl daha eklediler.
26- De ki:“Ne kadar kaldıklarını en iyi Allah bilir. Göklerin ve yerin gaybı yalnız O’na aittir. O ne iyi görür, ne iyi işitir! Onların O’ndan başka hiçbir dostları yoktur. O, hiç kimseyi hükmüne ortak yapmaz.”
25-26. Allah Teala, Peygamber’e ashab-ı kehf hakkında Kitap ehline bilgileri olmadığı için soru sormayı yasakladıktan sonra ve Allah da gizli açık her şeyi bildiğinden dolayı ona ashab-ı kehf’in mağarada uyudukları süreyi haber vermekte ve buna dair bilginin yalnızca kendi nezdinde olduğunu bildirmektedir. Çünkü bu da göklerdeki ve yerdeki gaybın bir parçasıdır. Bunların gaybını bilmek ise Allah'a mahsustur. O’nun rasulleri vasıtasıyla bildirdiği gaybe dair haberlerde herhangi bir şüphe söz konusu olmaz, bunlar kesin doğrudur ve gerçektir. Kullarını muttali kılmadığı herhangi bir gaybı ise hiçbir yaratılmışın bilmesine imkân yoktur. “O ne iyi görür, ne iyi işitir!” buyruğu, Yüce Allah’ın kemal derecedeki işitme ve görmesinin, işitilecek ve görülecek türden olan her şeyi kuşatmasının gerçekten hayret edilecek bir konumda olduğunu ifade eder ki bu da Yüce Allah’ın bilinme özelliği bulunan her şeyi bilgisiyle kuşattığının haber verilmesinden sonra zikredilmiştir.
aha sonra Allah, genel ve özel gerçek dost ve yardımcının da sadece kendisi olduğunu haber vermektedir. Bütün kainatın işlerini üstlenmiş olan mutlak yönetici O’dur. Mü’min kullarının dostu da O’dur. Onları karanlıklardan aydınlığa çıkartır. En kolay olana doğru yol almalarını kolaylaştırır ve zor olandan da onları uzak tutar. Bundan dolayı Yüce Allah:“Onların O’ndan başka hiçbir dostları yoktur” buyurmaktadır. Yani lütfu ve keremiyle, ashab-ı kehf’in, işlerini üstlenen ve hiçbir yaratılmışa onları terk etmeyen yalnızca O’dur. “O, kimseyi hükmüne ortak yapmaz.” Bu, hem kevnî ve kaderî hükmü, hem de şer’î ve dinî hükmü içine alır. Kaza ve kaderiyle, yaratma ve tedbiriyle, bütün mahlukatın yegane hakimi O olduğu gibi, emir ve yasaklarıyla, sevap ve cezası ile de onların gerçek hakimi yalnızca O’dur. Allah, göklerin ve yerin gaybının yalnızca kendisine ait olduğunu, herhangi bir mahlukun -bizzat kendisinin kullarına haber verdiği yolun dışında- bunu bilmeye yol bulmasının imkânsız olduğunu haber verdikten sonra Kur’an, pek çok gaybî hususu kapsadığından dolayı ona yönelmeyi emrederek şöyle buyurmaktadır:
Mladići su spavali u pećini tri stotine i devet godina.
"Dan mereka tinggal dalam gua mereka tiga ratus tahun dan ditambah sembilan tahun (lagi). Katakanlah, 'Allah lebih menge-tahui berapa lamanya mereka tinggal
(di gua); kepunyaanNya-lah semua yang tersembunyi di langit dan di bumi.
Alangkah terang penglihatanNya dan alangkah tajam pendengaranNya; tak ada seorang pelindung pun
bagi mereka selain dariNya; dan Dia tidak mengambil seorang pun menjadi sekutuNya dalam
menetapkan keputusan'." (Al-Kahfi: 25-26).
(25-26) Tatkala Allah melarang Rasulullah meminta fatwa kepada ahli
kitab tentang perkara Ashhabul Kahfi karena mereka tidak memiliki ilmu tentang hal itu,
sedangkan Allah adalah Dzat yang Maha Mengetahui hal yang ghaib maupun yang nyata dan Maha
mengetahui segala sesuatu, maka Allah memberitahukan kepada RasulNya tentang berapa lama mereka
tinggal. Ilmu tentang hal itu hanyalah milik Allah, karena termasuk perkara yang ter-sembunyi di
langit dan bumi. Keghaiban kejadian itu menjadi hak khususNya. Dan apa yang Allah beritakan
melalui lisan-lisan Rasul-Nya merupakan kebenaran yang diyakini yang tidak ada keraguan padanya.
Dan berita yang tidak Allah beritahukan kepada para RasulNya, maka tidak ada seorang pun dari
makhluk yang dapat mengetahuinya.
Firman Allah, ﴾ أَبۡصِرۡ بِهِۦ وَأَسۡمِعۡۚ ﴿ "Alangkah terang penglihatanNya dan alangkah tajam pendengaranNya," kekaguman terhadap kesem-purnaan pendengaran dan penglihatanNya serta jangkauan kedua-nya terhadap seluruh obyek yang didengar dan obyek-obyek yang terlihat setelah Dia mengabarkan tentang ilmuNya yang meliputi segala sesuatu yang diketahui, kemudian Allah menyatakan ke-esaanNya dalam penjagaan yang umum dan khusus. Dia-lah Pe-melihara yang berwenang mengatur seluruh alam semesta dan Pemelihara bagi hamba-hambaNya yang beriman, mengeluarkan mereka dari kegelapan menuju cahaya, memberikan taufik bagi mereka menuju jalan yang mudah, dan menjauhkan mereka dari kesulitan. Oleh karena itu, Allah berfirman, ﴾
مَا لَهُم مِّن دُونِهِۦ مِن وَلِيّٖ ﴿ "Tidak ada seorang pelindung etelah Dia rhadap seluruh obyek pun bagi mereka selain dariNya." Maksud-nya, Dia-lah yang mengurus perkara Ashhabul Kahfi dengan kelem-butan dan kemuliaanNya, tidak menyerahkan urusan mereka kepada seorang pun dari kalangan makhlukNya.
﴾ وَلَا يُشۡرِكُ فِي حُكۡمِهِۦٓ أَحَدٗا 26 ﴿ "Dan Dia tidak mengambil seorang pun menjadi sekutuNya dalam
menetapkan keputusan." Ini mencakup ke-putusan takdir yang bersifat kauni dan syar'i.
Sesungguhnya Allah adalah Pemutus keputusan di tengah makhlukNya baik dalam masalah keputusan,
ketetapan takdir, penciptaan, dan pengaturan, dan Dzat yang menjadi hakim pada mereka dengan
perintah dan laranganNya, pahala dan hukumanNya.
Tatkala Allah menceritakan bahwa bagiNya perkara-perkara yang tersembunyi di langit dan bumi,
maka tidak ada cara bagi makhluk untuk mengetahuinya kecuali melalui berita yang Allah kabarkan
kepada para hambaNya. Al-Qur`an telah menghimpun banyak sekali perkara ghaib. Allah تعالى
memerintahkan supaya meresponnya. Allah berfirman,
Para penghuni gua (ashabulkahfi) tersebut tinggal dalam gua tersebut selama tiga ratus sembilan tahun.
Los habitantes de la caverna permanecieron en ese lugar durante trescientos años y nueve más.
Và họ tức đám thanh niên ẩn nấp trong hang núi đã ở lại đó ba trăm lẻ chín năm.
As for the period of sleep in the Cave given as three hundred nine years in the third verse (27), this statement concerning the time duration, as evident from the sequential arrangement of the Qur’ an, is but from Allah Ta’ ala. Ibn Kathir has declared this to be the position of the majority of commentators, earlier and later. Abu Hayyan and al-Qurtubi have also adopted this view. But, they have also reported another saying from Qatadah and others. It holds that this statement of three hundred nine years is also the saying of some of those who had differed and that the saying of Allah was what was said later: اللَّـهُ أَعْلَمُ بِمَا لَبِثُوا (Allah knows best how long they stayed - 26). The reason is, had the earlier statement giving the duration as three hundred nine years been the word of Allah, there would have been no occasion for saying: اللَّـهُ أَعْلَمُ بِمَا لَبِثُوا (Allah knows best how long they stayed) after that. But, the majority of commentators have said that both these sentences are the word of Allah. The first one describes reality as it is. The second one warns those who differ with it. They have been told that once the statement giving the duration has come from Allah, accepting it is mandatory. Since He is the One who really knows, trying to differ with Him on the basis of mere conjectures and opinions is (to make an understatement) unreasonable. The question that arises here is about the manner in which the Holy Qur'an has described the duration of stay. First it mentions three hundred years. After that, it has said that added to those three hundred there are nine. The number three hundred nine was not given initially. According to commentators, there is a reason for it. Since the Jews and Christians followed the Solar Calendar, their count remained three hundred years. And since Islam goes by the Lunar Calendar in which three more years are added every hundred years, therefore, three hundred years of Solar Calendar become nine more years in accordance with the Lunar Calendar. It was to tell the difference between the two years that this expressive diction was employed.
Yet another question arises here about the People of Kahf. During their time and then within the blessed period of the Holy Prophet ﷺ ، the Jews and Christians had their differences about two things - the number of the People of Kahf and the duration of their sleep in the Cave. The Qur'an does describe both. However, it has done so with a difference. The number was not mentioned explicitly. Rather, only a hint has been given by not refuting the view which was correct. But, the fixed duration was declared in very clear words: وَلَبِثُوا فِي كَهْفِهِمْ ثَلَاثَ مِائَةٍ سِنِينَ وَازْدَادُوا تِسْعًا (And they stayed in their Cave for three hundred years and added nine -25). The reason is that this very remarkable diction of the Qur'an strongly suggests that this debate on the number of the people of Kahf is virtually useless. No worldly or religious issue relates to or depends on it. Yes, this unusual sleep for such a long period of time, being healthy and fit without food and drink and then sitting up in good shape after such a long time is certainly a working model of Resurrection. That there is a Day of Judgment and that there is a Hereafter can be argued on this basis. Therefore, the period of sleep was stated very clearly.
People who deny the extraordinary miracles, or people who are in the habit of explaining them away overawed by the objections of modern day Jewish and Christian orientalists, have not spared even the Qur'an. For example, in the case of this verse (25), they have tried to use the explanation of Qatadah as a prop to reject the duration of three hundred nine years as the saying of those very people who were differing among them-selves. But, they have erred. The statement: (for a number of years - 11) which appears in an earlier sentence of the Qur'an cannot be called the saying of anyone other than Allah Ta’ ala! To prove the miraculous nature of the event even this much is sufficient that someone remains asleep for years and years and then rises and sits up all intact, fit and alive. Allah knows best.
Hãy nói đi - hỡi Thiên Sứ Muhammad -: Allah biết hơn hết về thời gian bao lâu mà nhóm thanh niên kia đã ở lại trong hang núi. Quả thật, Ngài đã cho chúng ta biết thời gian họ ở lại trong đó cho nên sẽ không có câu nói nào của ai khác được chấp nhận sau lời nói của Ngài; bởi lẽ Ngài nắm mọi thứ vô hình trong các tầng trời và trái đất qua sự tạo hóa và kiến thức của Ngài, Ngài hằng thấy tất cả mọi thứ và hằng nghe tất cả mọi điều, họ sẽ không có Đấng Bảo Hộ nào khác ngoài Ngài và không ai có quyền năng chia sẻ với Ngài bất cứ điều gì, Ngài là Đấng Duy Nhất trong việc định đoạt và ban hành luật lệ.
-Ey Resul!- De ki: Ashâb-ı Kehf'in mağaralarında ne kadar kaldıklarını en iyi Allah bilir. Yüce Allah bizlere mağarada kaldıkları müddeti bildirdi. Bundan sonra bunun hakkında hiçbir kimse Allah -Subhânehu ve Teâlâ-'nın söylediklerinin üzerine herhangi bir söz söyleme hakkına sahip değildir. Çünkü göklerde ve yerde gayb aleminde bulunanların yaratılması ve bilgisi O'na aittir. O ne güzel görür ve her şeyi görmektedir. Ne güzel işitir ve her şeyi işitmektedir. İnsanlar için O'ndan başka yakın bir dost ve yardımcı da yoktur. O hükmünde hiçbir kimseyi ortak etmez. O hükmünde tek başına münferittir.
Say - O Messenger: Allah knows best about how long they remained in the cave and He has told us about the period they remained there. No statement can be considered after Allah’s, may He be glorified. To Him alone, may He be glorified, belongs everything hidden in the heavens and on earth. He created and knows all of it. How well He sees! May He be glorified! He sees everything. How well He hears! He hears everything. They have no one to take charge of their matter besides Him. He does not share His rule with anyone. He alone passes judgement.
According to the respective Quranic commentaries of Qatada and Mutrif ibn ‘Abdullah, the mention here of 300 years, or 309 years, is only a report of what people said and not information from God. On the basis of unauthentic stories, the people of the Book of those days used to believe that the period of stay of the ‘Men of the Cave’ in the cave was 300 years, according to the solar calendar, or 309 years according to the lunar calendar. (Tafsir ibn Kathir, vol. 3, p. 79 ). The Quran has merely reported this popular view, but at the same time has rejected it as baseless, saying, ‘God knows best how long they stayed in it.’ The researchers of the present age have discovered that, according to the solar calendar, this period was of 196 years. This discovery proves that the Quran is the book revealed by God, who is aware of all past and future happenings, and that because of this knowledge He did not accept the aforesaid belief. Had the Quran been the product of human effort, it would have adopted the most popular belief prevalent at that time, which would have ultimately clashed with the findings of subsequent research.
Katakanlah -wahai Rasul-, "Allah lebih mengetahui berapa lamanya mereka tinggal di dalam gua tersebut. Kami juga telah memberitahukan jangka lama tinggalnya mereka di dalamnya, sehingga tidak boleh ada pendapat lain tentangnya selain firman Allah -Ta'ālā- ini sebab Dialah semata yang menciptakan dan mengetahui segala perkara gaib di langit maupun di bumi." Sungguh betapa Allah Maha Melihat dan mengetahui segala sesuatu, dan sungguh betapa Dia Maha Mendengar segala sesuatu. Tidak ada seorang penolong dan pelindung pun untuk mereka selain Dia yang selalu memperhatikan urusan mereka, dan Dia tidak mengambil seorang pun menjadi sekutu-Nya dalam menetapkan hukum dan keputusan-Nya sebab Dialah satu-satunya yang menetapkan hukum dan keputusan tersebut.
Sabihin mo, O Sugo: "Si Allāh ay higit na maalam sa tagal ng ipinanatili nila sa yungib nila. Nagpabatid nga Siya sa atin ng yugto ng pananatili nila roon kaya walang masasabing ukol sa isa man matapos ng pagsabi Niya – kaluwalhatian sa Kanya. Ukol sa Kanya lamang – kaluwalhatian sa Kanya – ang anumang nakalingid sa mga langit at ang anumang nakalingid sa lupa sa paglikha at kaalaman. Kay husay ng pagkakita Niya – kaluwalhatian sa Kanya – sapagkat Siya ay nakakikita sa bawat bagay. Kay husay ng pagkarinig Niya sapagkat Siya ay nakaririnig sa bawat bagay. Walang ukol sa kanila bukod pa sa Kanya na anumang katangkilik na tatangkilik sa nauukol sa kanila. Hindi Siya nagpapatambal sa paghahatol Niya sa isa man sapagkat Siya ang namumukod-tangi lamang sa paghahatol."
Di', o Messaggero: "Allāh è più Sapiente del tempo in cui rimasero nella loro caverna, e ci informò del periodo in cui rimasero in essa, e non vi sarà altra Parola da aggiungere, dopo la Sua, gloria Sua; e Lui solo, gloria Sua, detiene l'Ignoto dei Cieli e della Terra, e la loro Creazione e la loro Sapienza. Quant'è Vigilante, gloria Sua! Egli vede ogni cosa; quant'è Ascoltatore, gloria Sua, Egli ascolta ogni cosa! Non hanno, all'infuori di Lui, un tutore che curi i loro affari, e nessuno partecipa alle Sue decisioni: Solo Lui è detentore delle Sue decisioni.
Ô Messager, dis: Allah connaît le mieux la durée de leur séjour dans la caverne et nous l’a apprise. Il ne sera donc pas tenu compte des suppositions des gens maintenant qu’Allah s’est prononcé. Il détient Seul la connaissance de toute création et de toute science inconnaissable dans les Cieux et sur la Terre. Que Sa vue et Son ouïe sont extraordinaires ! Il voit en effet tout et entend tout. Les gens n’ont aucun allié capable de les prendre sous son aile hormis Lui et Il n’associe personne à Son jugement: Il décide Seul de ce qu’Il veut.
Mensajero, diles: “Al-lah es Quien sabe bien cuánto tiempo permanecieron en la cueva y Él nos lo ha contado. Ninguna afirmación puede ser considerada después de que Al-lah se ha manifestado. Solo a Él Le pertenece todo lo oculto en los cielos y en la Tierra. Él es el creador y lo sabe todo. ¡Su visión es perfecta! ¡Glorificado sea! Lo ve todo. ¡Cuán perfecta es su audición! Todo lo oye. No tienen a nadie que se haga cargo de sus asuntos fuera de Él. No comparte Su juicio con nadie. Solo Él juzga”.
O Poslaniče, reci: "Allah najbolje zna koliko su boravili u pećini, i On nas je obavijestio o tome. Nakon Njegove riječi niko nema šta dodati. Samo On, Uzvišeni, zna sve što je na nebesima i na Zemlji, a što drugi ne znaju, On sve stvara, sve zna, sve vidi i sve čuje. Ljudi nemaju drugog pomagača, i On nije Sebi sudruga uzeo u vladanju i propisivanju. Sva vlast i sav sud pripadaju Njemu, i On je jedini zakonodavac."
Recita el Corán que Al-lah te ha revelado. Nadie puede tergiversar Sus palabras, porque son completamente verdaderas y justas. No encontrarás ningún refugio al que recurrir y protegerte fuera de Él.
E recita il Corano – o Messaggero – e fai ciò che Allāh ti ha ispirato in esso; non vi è alcun cambiamento nelle sue parole, poiché tutte contengono verità e giustizia; e non troverai, all'infuori di Lui, gloria Sua, un rifugio in cui rifugiarti, all'infuori di Lui.
Ô Messager, récite et mets en pratique les versets qui te sont révélés par ton Seigneur. Nul ne peut changer Ses paroles car elles ne sont que vérité et justice. En outre, tu ne trouveras aucun refuge ou asile en dehors de Lui.
-Ey Resul!- Allah'ın sana Kur'an'dan vahyettiğini oku ve onunla amel et. Onun sözlerini değiştirecek hiç kimse yoktur. Çünkü hepsi doğrudur, hakikattir, hepsi adalettir. Allah -Subhânehu ve Teâlâ-'dan başka sığınacağın bir sığınak, korunacağın bir koruyucu da yoktur.
Read - O Messenger - and practice the Qur’ān that Allah has revealed to you. Nothing can change His words, because they are completely true and just. You will not find any refuge to resort to or place of protection to take cover in besides Him.
Bacalah -wahai Rasul- dan kerjakanlah apa yang diwahyukan kepadamu dari Al-Qur`ān. Tidak ada yang dapat mengubah kalimat-kalimat-Nya karena semua kandungannya benar, jujur, dan adil. Engkau tidak akan dapat menemukan tempat memohon pertolongan dan perlindungan selain kepada-Nya.
27- Rabbinin Kitabından sana vahyolunanı tilâvet et! O’nun sözlerini değiştirebilecek yoktur. Sen, O’ndan başka bir sığınak da asla bulamazsın.
27. Tilâvet burada tâbi olmak, demektir. Yani anlamlarını bilmek ve kavramak, verdiği haberleri tasdik etmek, emir ve yasaklarına uymak suretiyle Allah’ın sana vahyettiklerine tabi ol! Çünkü bu Kitap, sözlerinin değiştirilmesi söz konusu olmayan, üstün ve değerli bir kitaptır. Yani bu sözlerin; doğruluklarının, adaletlerinin ve güzelliklerinin ulaşılamayacak derecede olması dolayısıyla değişikliğe uğratılması mümkün değildir. “Rabbinin sözü doğruluk ve adalet bakımından tamdır.”(el-En’âm, 6/115) Bu sözlerin kemali, eksiksizliği dolayısıyla bunların değiştirilmeleri, değişikliğe uğratılmaları imkânsızdır. Eğer eksik olsaydı, o takdirde kısmen veya tamamen değişikliğe uğratılmaları söz konusu olurdu. Bu buyruklar ile Kur’an-ı Kerim, O’na yönelmeyi teşvik anlamını da ihtiva ederek ta’zim edilmektedir. “Sen, O’ndan başka bir sığınak da asla bulamazsın.” Yani Rabbinden başka himayesine gireceğin bir sığınağın, korumasına gireceğin bir barınağın yoktur. Bütün hususlarda yegane sığınak O olduğuna göre gizli ve açık tüm hallerde yalnız O’nun sevilmesi, O’na yönelinmesi, bütün hallerde O’na muhtaç olunduğunun bilinmesi ve bütün ihtiyaçların yalnızca O’ndan istenmesi gerekir.
Kazuj, Vjerovjesniče, iz Kur’ana ono što ti Allah objavljuje i slijedi sve ono što u njemu piše, jer je to Knjiga čije se riječi i ajeti ne mijenjaju a čuda vječno ostaju. Kur’anska su kazivanja istinita, propisi koje on sadrži su pravedni. Samo kod Allaha možeš naći utočište, pa se Njemu predaj i na Njega se osloni!
Bumigkas ka, O Sugo, at gumawa ka ayon sa ikinasi ni Allāh sa iyo mula sa Qur'ān sapagkat walang tagapagpalit sa mga salita Niya dahil ang mga ito ay katapatan sa kabuuan ng mga ito at katarungan sa kabuuan ng mga ito. Hindi ka makatatagpo bukod pa sa Kanya – kaluwalhatian sa Kanya – ng isang madudulugang dudulugan mo ni isang mapagpapakupkupang pagpapakupkupan mo maliban pa sa Kanya.
"Dan bacakanlah sesuatu yang diwahyukan kepadamu, yaitu kitab Rabbmu (al-Qur`an).
Tidak ada (seorang pun) yang dapat merubah kalimat-kalimatNya. Dan kamu
tidak akan dapat mene-mukan tempat berlindung selain dariNya." (Al-Kahfi: 27).
(27) Kata اَلتِّلَاوَةُartinya: Mengikuti. Maksudnya, ikutilah apa yang
Allah wahyukan kepadamu dengan mengetahui dan memahami maknanya, membenarkan berita-beritaNya,
serta menaati perintah dan laranganNya. Sesungguhnya al-Qur`an adalah kitab yang agung, tidak
ada seorang pun yang sanggup merubah kalimat-kalimatNya. Maksudnya, tidak bisa dirubah dan
diganti karena aspek kebenaran dan keadilannya serta sisi keelokannya yang meng-ungguli setiap
keindahan.
﴾ وَتَمَّتۡ كَلِمَتُ رَبِّكَ صِدۡقٗا وَعَدۡلٗاۚ ﴿
"Telah sempurnalah kalimat Rabbmu (al-Qur`an) sebagai kalimat yang benar lagi adil." (Al-An'am: 115).
Kesempurnaannya mustahil bisa dirubah atau diganti. Seandai-nya kalimat-kalimat tersebut memiliki cacat, niscaya akan terjadi padanya perubahan (secara keseluruhan) atau sebagian darinya. Hal ini merupakan pengagungan terhadap al-Qur`an, yang memuat dorongan agar menerimanya. ﴾
وَلَن تَجِدَ مِن دُونِهِۦ مُلۡتَحَدٗا ﴿ "Dan kamu tidak akan dapat menemukan tempat berlindung
selain dariNya." Maksudnya kamu tidak akan mendapatkan tempat kembali dan tidak pula tempat
meminta pertolongan selain kepada Allah. Apabila telah jelas bahwa hanya Allah semata tempat
kembali dalam segala uru-san, maka jelaslah bahwa Dia-lah yang berhak untuk disembah dan
dicintai, baik dalam kondisi lapang maupun sempit, yang selalu dibutuhkan dalam segala keadaan
dan yang diminta dalam segala tuntutan.
The Command to recite the Qur'an and to patiently keep Company with the Believers
Commanding His Messenger to recite His Holy Book and convey it to mankind, Allah says,
لاَ مُبَدِّلَ لِكَلِمَـتِهِ
(None can change His Words,) meaning, no one can alter them, distort them or misinterpret them.
وَلَن تَجِدَ مِن دُونِهِ مُلْتَحَدًا
(and none will you find as a refuge other than Him.) It was reported that Mujahid said, "A shelter," and that Qatadah said, "A helper or supporter." Ibn Jarir said: "Allah is saying, `if you O Muhammad, do not recite what is revealed to you of the Book of your Lord, then you will have no refuge from Allah."' As Allah says:
يَـأَيُّهَا الرَّسُولُ بَلِّغْ مَآ أُنزِلَ إِلَيْكَ مِن رَّبِّكَ وَإِن لَّمْ تَفْعَلْ فَمَا بَلَّغْتَ رِسَالَتَهُ وَاللَّهُ يَعْصِمُكَ مِنَ النَّاسِ
(O Messenger! Proclaim (the Message) which has been sent down to you from your Lord. And if you do not, then you have not conveyed His Message. Allah will protect you from mankind.)5:67
إِنَّ الَّذِى فَرَضَ عَلَيْكَ الْقُرْءَانَ لَرَآدُّكَ إِلَى مَعَادٍ
(Verily, He Who has given you the Qur'an, will surely bring you back to the place of return.) 28:85 meaning, `He will call you to account for the duty of conveying the Message which He entrusted you with. '
وَاصْبِرْ نَفْسَكَ مَعَ الَّذِينَ يَدْعُونَ رَبَّهُم بِالْغَدَاةِ وَالْعَشِىِّ يُرِيدُونَ وَجْهَهُ
(And keep yourself patiently with those who call on their Lord morning and afternoon, seeking His Face;) meaning, sit with those who remember Allah, who say "La Ilaha Illallah", who praise Him, glorify Him, declare His greatness and call on Him, morning and evening, all the servants of Allah, whether rich or poor, strong or weak. It was said that this was revealed about the nobles of Quraysh when they asked the Prophet to sit with them on his own, and not to bring his weak Companions with him, such as Bilal, `Ammar, Suhayb, Khabbab and Ibn Mas`ud. They wanted him to sit with them on his own, but Allah forbade him from doing that, and said,
وَلاَ تَطْرُدِ الَّذِينَ يَدْعُونَ رَبَّهُمْ بِالْغَدَاةِ وَالْعَشِىِّ
(And turn not away those who invoke their Lord, morning and afternoon.) Allah commanded him to patiently content himself with sitting with those people (the weak believers), and said:
وَاصْبِرْ نَفْسَكَ مَعَ الَّذِينَ يَدْعُونَ رَبَّهُم بِالْغَدَاةِ وَالْعَشِىِّ
(And keep yourself patiently with those who call on their Lord morning and afternoon...) Imam Muslim recorded in his Sahih that Sa`d bin Abi Waqqas who said: "There was a group of six of us with the Prophet . The idolators said, `Tell these people to leave so they will not offend us.' There was myself, Ibn Mas`ud, a man from Hudayl, Bilal and two other men whose names I have forgotten. Allah's Messenger ﷺ thought to himself about whatever Allah willed he should think about, then Allah revealed:
وَلاَ تَطْرُدِ الَّذِينَ يَدْعُونَ رَبَّهُمْ بِالْغَدَاةِ وَالْعَشِىِّ يُرِيدُونَ وَجْهَهُ
(And turn not away those who invoke their Lord, morning and afternoon.) Only Muslim reported this; excluding Al-Bukhari.
وَلاَ تَعْدُ عَيْنَاكَ عَنْهُمْ تُرِيدُ زِينَةَ الْحَيَوةِ الدُّنْيَا
(and let not your eyes overlook them, desiring the pomp and glitter of the life of the world;) Ibn `Abbas said, `(this means) do not favor others over them, meaning do not seek the people of nobility and wealth instead of them.'
وَلاَ تُطِعْ مَنْ أَغْفَلْنَا قَلْبَهُ عَن ذِكْرِنَا
(and obey not him whose heart We have made heedless of Our remembrance) means, those who are distracted by this world from being committed to the religion and from worshipping their Lord.
وَكَانَ أَمْرُهُ فُرُطًا
(and whose affair (deeds) has been lost.) means, his actions and deeds are a foolish waste of time. Do not obey him or admire his way or envy what he has. As Allah says elsewhere:
وَلاَ تَمُدَّنَّ عَيْنَيْكَ إِلَى مَا مَتَّعْنَا بِهِ أَزْوَجاً مِّنْهُمْ زَهْرَةَ الْحَيَوةِ الدُّنْيَا لِنَفْتِنَهُمْ فِيهِ وَرِزْقُ رَبِّكَ خَيْرٌ وَأَبْقَى
(And strain not your eyes in longing for the things We have given for enjoyment to various groups of them, the splendor of the life of this world, that We may test them thereby. But the provision of your Lord is better and more lasting.) 20:131
Hỡi Thiên Sứ Muhammad, Ngươi hãy đọc và làm theo những gì được mặc khải cho Ngươi từ Kinh Qur'an, bởi những lời phán của Allah không thay đổi và chúng không cần phải thay đổi vì tất cả những lời trong Qur'an đều là ngay chính và đúng thực. Và Ngươi không bao giờ tìm được chỗ nương tựa nào khác ngoài Ngài, Ngài là nguồn che chở và bảo hộ duy nhất của Ngươi.
Commentary
Da'wah and Tabligh admit of no discrimination
Some events have been mentioned in the background of the revelation of the verse: وَاصْبِرْ نَفْسَكَ (And keep yourself content - 28). It is possible that all of them became the cause of this instruction. Al-Baghawi reports that ` Uyainah ibn Hisn al-Fazari, the chief of Makkah paid a visit to the Holy Prophet ﷺ . Sitting there with him was Sayyidna Salman al-Farisi ؓ who was one of the poor Sahabah. His dress was tattered and his looks, that of a derwish. Then, there were some other poor and humble people like him sitting within the gathering. ` Uyainah said, 'these are the people who stop us from coming to you and listening to you. We cannot sit with such broken-down people. You should remove them from your gathering, or you should, at the least, have one separate gathering for us and another, for them.'
Ibn Marduwayh reports on the authority of Sayyidna ` Abdullah ibn ` Abbas ؓ that Umaiyyah ibn Khalaf al-jumahi advised the Holy Prophet ﷺ that he should not have poor and broken-down Muslims as those close to him. Instead of that, he should prefer to have the chiefs of Makkah and the Quraysh tribe with him. If these people embraced the religion brought by him, it will advance the cause of religion.
Pursuant to events of this nature, came the Divine instruction that firmly stopped him from accepting their advice. Not only that he should not remove them from his company, in fact, the command given reads: وَاصْبِرْ نَفْسَكَ (wasbir nafsak: translated as 'and keep yourself content' ). If translated literally, it could mean 'keep yourself tied with them,' not in the sense of not leaving them anytime, but meaning that he should attend to and relate to these very people, seeking their advice in essential matters and working in association with them alone. Why should he do that and what was the wisdom behind it? The words that follow spell the reason out. They call their Lord morning and evening, remembering Him under all conditions. And what they do is exclusively for the good pleasure of Allah. All these conditions around them are conditions that at-tract the help and support of Allah Ta` ala. And such are the people to whom comes the help of Allah. So, let them not worry about the loss of worldly support for the final victory shall be theirs.
The reason why he was prevented from accepting the advice of the Quraysh chiefs has been given towards the end of the verse. It was said that their hearts were heedless of the remembrance of Allah, everything they did was subservient to their physical desires and these conditions guaranteed that they would stand alienated far from the mercy and support of Allah Ta` ala.
Ngươi - Thiên Sứ Muhammad - hãy bắt bản thân mình đồng hành với những người thành tâm cầu nguyện Thượng Đế của họ sáng chiều, Ngươi chớ đừng không ngó ngàng gì đến họ do chỉ muốn ngồi cùng với những kẻ giàu có và quý tộc, Ngươi cũng chớ nghe theo những kẻ làm trái tim Ngươi xao lãng việc tưởng nhớ TA (Allah), những kẻ xúi giục Ngươi lánh xa những người nghèo và xúi giục Ngươi đi theo ham muốn của bản thân hơn việc tuân lệnh Thượng Đế của Ngươi, và đó là hành động tồi tệ và tội lỗi.
Tetapkanlah dirimu untuk selalu bersama orang-orang yang berdoa kepada Tuhan mereka di awal hari dan di penghujungnya dengan menghaturkan doa ibadah dan doa permohonan secara ikhlas hanya mengharapkan keridaan-Nya. Janganlah kedua matamu berpaling dari mereka karena ingin duduk bersama orang-orang kaya dan memiliki kedudukan, dan jangan pula engkau mengikuti orang yang Kami lalaikan hatinya dari mengingat Kami, yang memerintahkan engkau untuk mengusir orang-orang miskin dari majelismu, dan hanya mengedepankan hawa nafsunya daripada ketaatan terhadap Tuhannya, dan sungguh amalannya hanyalah kesia-siaan.
Uvijek se druži sa onima koji samo Allahu molitve upućuju i samo Njega obožavaju, iskreno, i ujutru i naveče, i nemoj ih napuštati da bi se družio sa bogatašima i velikašima. Nemoj se poslušati one čija smo srca učinili nemarnim i zapečaćenim ako ti zatraže da udaljiš siromašne vjernike iz svog sijela. Takvi slijede prohtjeve a ne Allahove naredbe, i njihova će djela propasti.
Remain and be close with your poor companions who sincerely call on their Lord in worship and supplication at the beginning and at the end of the day. Do not let your eyes overlook them intending to sit with people of affluence and prestige. Do not follow the one whose heart I have made neglectful of Our remembrance by sealing it and who instructed you to remove the poor from your gathering giving preference to following his desire over following His Lord. His actions and deeds are thus foolish, excessive and in vain.
Mag-obliga ka sa sarili mo sa pagsama sa mga dumadalangin sa Panginoon nila ng panalangin ng pagsamba at panalangin ng paghiling sa simula ng maghapon at wakas nito, habang mga nagpapakawagas sa Kanya. Huwag lumampas ang dalawang mata mo palayo sa kanila, na nagnanais ng pakikisama sa mga may kayamanan at kamaharlikaan. Huwag kang tumalima sa sinumang ginawa Namin ang puso niya na nalilingat sa pag-alaala sa Amin sa pamamagitan ng pagtatakip Namin dito, kaya nag-utos siya sa iyo ng pagpapalayo sa mga maralita buhat sa pagtitipon mo at nagpauna siya ng pinipithaya ng sarili niya kaysa sa pagtalima sa Panginoon niya habang ang mga gawain niya ay naging pagkasayang.
In ancient Makkah, for those who supported the Prophet Muhammad and who had embraced a religion free from any human interpolation, it was not an easy task. This amounted to renouncing a system which served their interests and accept a belief which appeared to be quite the reverse. The believers had almost become strangers in the society, while those who denied the truth drew strength from the firm ground of the established order of the day. The believers’ thinking is God-oriented, the importance of which would be known only in the Hereafter. As opposed to this those who deny the truth have a worldly approach. Their concern is this world, not the Hereafter. As such they are more successful than the believers in this present life. They are surrounded with worldly glory. But a preacher of truth should not be impressed by the worldly glamour of these people. A dayee is not allowed to compromise on the matter of truth at any cost. If he does so, he will be deprived of God’s succour. In God’s world he will be so isolated that no tree will give him shade, and no water will quench his thirst. Ibn Jarir, commenting on this verse, writes, ‘God says, O Muhammad, if you do not recite (or convey) the Quran to the people, then you will have no refuge against God.’
"Dan bersabarlah kamu bersama dengan orang-orang yang menyeru Rabbnya di pagi dan senja hari
dengan mengharap keri-dhaanNya, dan janganlah kedua matamu berpaling dari mereka (karena) mengharapkan perhiasan kehidupan dunia ini, dan jangan-lah kamu
mengikuti orang yang hatinya telah Kami lalaikan dari mengingat Kami, serta menuruti hawa
nafsunya, dan keadaannya itu melewati batas." (Al-Kahfi :28).
(28) Allah تعالى memerintahkan NabiNya, Muhammad, se-dangkan orang lain
mengikutinya sebagai teladan dalam perintah dan larangan, supaya bersabar bersama orang-orang
beriman, ahli ibadah yang selalu kembali kepada Allah. ﴾ ٱلَّذِينَ يَدۡعُونَ رَبَّهُم
بِٱلۡغَدَوٰةِ وَٱلۡعَشِيِّ ﴿ "Orang-orang yang menyeru Rabbnya di pagi dan senja hari," yaitu pada permulaan pagi dan sore hari. Mereka menginginkan Wajah Allah dengan hal itu. Allah menyebutkan karakter mereka dengan ibadah dan keikhlasan dalam melaksanakannya. Jadi, di dalamnya terdapat perintah supaya bersahabat dengan orang baik dan berusaha keras untuk berkumpul dengan mereka, sekali pun mereka itu orang-orang fakir. Karena berhubungan erat dengan mereka memberikan manfaat-manfaat yang tidak terhitung.
﴾ وَلَا تَعۡدُ عَيۡنَاكَ عَنۡهُمۡ ﴿ "Dan janganlah kedua matamu berpaling dari mereka," maksudnya pandanganmu janganlah melampaui mereka dan mengangkat penglihatanmu dari mereka ﴾
تُرِيدُ زِينَةَ ٱلۡحَيَوٰةِ ٱلدُّنۡيَاۖ ﴿ "(karena) mengharapkan perhiasan kehidupan dunia ini," sebab ia meru-pakan bahaya, tidak bermanfaat, penghancur kemaslahatan agama dan menjadikan hati bergantung dengan dunia. Akibatnya, pikiran dan angan-angan terfokuskan padanya. Kecintaan di hati terhadap akhirat sirna. Sesungguhnya perhiasan dunia begitu memikat orang yang melihatnya dan menyihir hati, sehingga hati itu lalai untuk mengingat Allah dan lebih menatap aneka kelezatan dan godaan syahwat. Waktunya pun sia-sia dan urusannya menjadi tidak ka-ruan. Kemudian dia menjadi orang yang merugi dan menyesal selama-lamanya.
Oleh karena itu, Allah berfirman, ﴾ وَلَا تُطِعۡ مَنۡ أَغۡفَلۡنَا قَلۡبَهُۥ عَن ذِكۡرِنَا ﴿ "Dan janganlah kamu mengikuti orang yang hatinya telah Kami lalaikan dari mengingat Kami." Dia lalai mengingat Allah, maka Allah menghukum-nya dengan menjadikannya lalai untuk mengingatNya, ﴾
وَٱتَّبَعَ هَوَىٰهُ ﴿ "serta menuruti hawa nafsunya," maksudnya dia menjadi orang yang memperturutkan hawa nafsunya. Apa saja yang disukai oleh nafsu-nya, niscaya dia lakukan dan berusaha mendapatkannya sekalipun akan membinasakan dan merugikannya. Dia telah menjadikan hawa nafsunya sebagai tuhan, seperti Firman Allah,
﴾ أَفَرَءَيۡتَ مَنِ ٱتَّخَذَ إِلَٰهَهُۥ هَوَىٰهُ وَأَضَلَّهُ ٱللَّهُ عَلَىٰ عِلۡمٖ ﴿
"Maka pernahkah kamu melihat orang yang menjadikan hawa naf-sunya sebagai tuhannya, dan Allah membiarkannya sesat berdasarkan ilmuNya…" (Al-Jatsiyah: 23).
﴾ وَكَانَ أَمۡرُهُۥ ﴿ "Dan keadaannya itu," maksudnya kemaslahatan agama dan duniawinya ﴾
فُرُطٗا 28 ﴿ "melampaui batas," maksudnya lenyap sia-sia lagi tidak terwujudkan. Allah melarang
menaati orang seperti ini, karena ketaatan kepadanya akan mengajaknya untuk mengikutinya.
Pasalnya, dia tidak menyeru kecuali kepada orang yang memiliki sifat sepertinya.
Ayat ini menunjukkan bahwa orang yang seharusnya ditaati dan menjadi imam bagi orang-orang
adalah orang yang hatinya penuh dengan kecintaan kepada Allah dan mencurahkannya pada lisannya,
lalu dia tekun berdzikir kepada Allah, mengikuti semua keridhaanNya, lebih mendahulukannya
daripada bisikan hawa nafsunya. Maka dengan itu, dia berhasil menjaga waktunya, kon-disinya
membaik dan tindak-tanduknya lurus, mengajak manusia kepada kenikmatan yang Allah berikan
kepadanya, maka pantaslah dia diikuti dan dijadikan sebagai imam.
Sabar yang disebutkan dalam ayat ini adalah bersabar dalam ketaatan kepada Allah yang mana ia
merupakan jenis kesabaran yang paling tinggi. Kesempurnaan bentuk kesabaran ini, akan
me-nyempurnakan jenis-jenis kesabaran lainnya.
Dalam ayat ini terdapat kandungan mengenai disunnahkan-nya berdzikir, berdoa, dan beribadah pada
dua penghujung siang, karena Allah memuji mereka atas perbuatan itu. Setiap perbuatan yang Allah
memuji pelakunya, berarti menunjukkan bahwa Allah mencintai perbuatan itu. Dan jika Allah
mencintainya, maka Dia memerintahkan dan menganjurkan orang untuk melakukannya.
28- Rablerinin cemalini isteyerek sabah-akşam dua edenlerle beraber olmakta sabır ve sebat et. Dünya hayatının süsünü isteyerek gözlerini onlardan ayırma. Kalbini zikrimizden gafil kıldığımız, hevâsına uymuş ve işi gücü haddi aşmak olanlara da itaat etme!
28. Yüce Allah, Peygamber’i Muhammed sallallahu aleyhi ve sellem’e de bütün emir ve yasaklarda onu izlemesi gerekenlere de şunu emretmektedir: Nefsinizi sabırla Allah’a yönelmiş mümin kullarla birlikte tutun. Onlar ki “sabah-akşam” günün başında da sonunda da “Rablerine dua eden” ve bununla Allah’ın cemalini isteyen kimselerdir. Yüce Allah, bu mü’minleri ibadet etmekle ve ibadetlerinde ihlâs sahibi olmakla nitelendirmektedir. Bu buyrukta iyi kimseler ile arkadaşlık etmek, onlar ile arkadaşlığı sürdürmek için nefse karşı mücadele vermek, fakir olsalar dahi onlarla oturup kalkmak emredilmektedir. Çünkü onlarla arkadaşlık etmenin sayılamayacak kadar çok faydaları vardır. “Dünya hayatının süsünü isteyerek gözlerini onlardan ayırma.” Gözlerini onlardan başka tarafa çevirme. Çünkü dünya hayatının zinetini isteyerek bunun aksini yapmak, faydalı değil zararlıdır, dini maslahatları ortadan kaldırır. Dünya hayatının süsünü istemek, kalbin dünyaya bağlanması sonucunu verir. Böylelikle düşünceler ve duygular dünyaya yönelik olur ve kalpteki âhiret arzu ve isteği sona erer. Dünya hayatının süsü, görenin hoşuna gider ve kalbi büyüler. Bunun sonucunda da kalp, Allah’ı anmaktan yana gaflete düşer. Zevklerine ve arzularına yönelir, vakti zayi olur. İşi çığırından çıkar, ebedî zarara ve sonu gelmez pişmanlığa gömülür. Bundan dolayı da Allah şöyle buyurmaktadır:“Kalbini zikrimizden gafil kıldığımız” Allah’tan gafil olan ve bunun sonucunda Allah’ı anmaktan yana gaflete düşmekle cezalandırılan “hevâsına uymuş, işi gücü haddi aşmak olanlara da itaat etme!” Hevâ ve hevesinin arkasından gidip ona uyan, canının çektiğini yapan ve bu uğurda helak olup hüsrana uğrayacak olsa dahi onu gerçekleştirmek için çabalayıp duran bir kimseye itaat etme. Çünkü böyle bir kimse Yüce Allah’ın:“Kendi hevâsını ilâh edinmiş, bilgisine rağmen Allah’ın kendisini şaşırtmış olduğu kimse hakkında ne dersin?”(el-Câsiye, 45/23) buyruğunda olduğu gibi hevasını ilâh edinmiştir. Dini ve dünyevi maslahatları hususunda da haddi aşmış, yani bu maslahatları zayi edip boşa çıkarmış böyle bir kimseye itaat etme. İşte Yüce Allah bu gibilerine itaati yasaklamaktadır. Çünkü ona itaat, ona uymayı gerektirir. Diğer taraftan böyle bir kimse ancak kendisinin sahip olduğu niteliklere davet eder.
yet-i kerime kendisine itaat edilmesi ve insanlara önder olması gereken kimselerin şu vasıflara sahip olması gerektiğine delildir: Kalbi Allah’ın sevgisi ile dolup bu hali diline taşan, buna bağlı olarak sürekli Allah’ı anan, Allah’ı razı eden şeylere uyan, bunları hevâsından önde tutan, böylelikle vaktini iyi değerlendirip halini düzelten, fiilleri istikamet üzere olan, diğer insanları da Allah’ın kendisine olan bu lütuf ve ihsanına davet eden kimseler. İşte böyleleri, uyulmaya ve önder yapılmaya layıktır. Âyet-i kerimede sözü edilen sabır, sabır türlerinin en yücesi olan Allah’a itaat üzere sabırdır. Bunun sayesinde sabrın diğer çeşitleri de tahakkuk eder. Yine bu âyet-i kerimede günün başında ve sonunda Allah’ı anmanın, dua ve ibadet etmenin müstehap olduğuna da delil vardır. Çünkü Yüce Allah, böylelerini bu vasıflarıyla övmektedir. Yüce Allah’ın yapanı övdüğü her bir fiil de Allah’ın o fiili sevdiğine delildir. Allah o fiili seviyor ise onun yapılmasını emir ve teşvik ediyor demektir.
Permanece cerca de tus pobres compañeros que con sinceridad invocan a su Señor en adoración y súplica al principio y al final del día. No te apartes de ellos con la intención de sentarte con personas de riqueza y prestigio. No sigas a aquel cuyo corazón he hecho que descuide recordarme, y te pidió que expulses a los pobres de tus reuniones, dando prioridad a sus deseos en lugar de seguir a Su Señor. Sus acciones son una perdición.
Impose-toi de prendre pour compagnons ceux qui, matin et soir, invoquent avec sincérité leur Seigneur afin de l’adorer et lui soumettre des requêtes. Que ton attention ne soit pas détournée d’eux et dirigée en direction des riches notables. N’obéis pas non plus à ceux dont Nous avons scellé les cœurs, les rendant inattentifs à Notre rappel: ils t’ordonnent de chasser les pauvres de ton assemblée, donnent la préférence à leurs passions au détriment de l’obéissance à leur Seigneur et accomplissent des œuvres vaines.
Sforzati di accompagnarti a coloro che invitano al loro Dio con la preghiera e l'adorazione, e che pregano nel momento del bisogno all'inizio del giorno e al suo termine, sinceri nei Suoi confronti; non abbandonarli, cercando di frequentare gente ricca e di alto rango, e non obbedire a colui il cui cuore abbiamo indotto a essere incurante della Nostra adorazione, poiché lo abbiamo sigillato, e non obbedire a chi ti ordina di allontanare i poveri dalle tue riunioni, favorendo colui che ha seguito i capricci del suo animo preferendoli all'obbedienza dovuta al suo Dio, e le cui azioni sono in perdizione.
Kendini sabah, akşam rızasını isteyerek Rablerine ibadet duası ve istek duası edenlerle birlikte devamlı ve beraber kıl. Zenginlik ve yüksek konumlu olanlarla oturmak için, gözünü Allah'a itaat edenlerden çevirip uzak etme. Kalbini mühürleyerek bizim zikrimizden gafil kıldığımız ve sana fakirleri, meclisinden uzaklaştırmanı emreden, kendi nefsinin arzuladıklarını Rabbinin taatine tercih eden ve bütün işleri zarar ve ziyan olan kimseye de itaat etme.
Mensajero, diles a aquellos que descuidan el recuerdo de Al-lah debido a la negligencia de sus corazones: “Lo que les he traído es la verdad. Proviene de Al-lah y no de mí. No puedo acceder a su petición de excluir a los creyentes porque son pobres. Quien quiera creer en esta verdad, entonces que lo haga porque estará complacido con la recompensa de Al-lah. Pero quien quiera rechazarla, que lo haga, porque será afligido por el castigo que lo espera”. Tengo preparado para los que se equivocan, al escoger la incredulidad, un gran fuego cuyas paredes los rodearán y, como resultado, no podrán escapar de él. Si tuvieran que buscar alivio en el agua debido a la gran sed que experimentarán, se les verterá un líquido como el metal fundido y extremadamente caliente que les quemará el rostro debido a su calor. ¡Qué pésima bebida es esta! No apagará su sed, sino que la empeorará, y tampoco apagará las llamas que queman sus rostros. ¡Qué miserable destino y horrible morada es el fuego!
"Dan katakanlah, 'Kebenaran itu datangnya dari Rabbmu; maka barangsiapa yang ingin (beriman), hendaklah dia beriman, dan barangsiapa yang ingin (kafir), biarlah dia kafir.' Sesungguh-nya Kami telah sediakan bagi
orang-orang zhalim itu neraka, yang gejolaknya mengepung mereka. Dan jika mereka meminta minum,
niscaya mereka akan diberi minum dengan air seperti besi yang mendidih yang menghanguskan muka.
Itulah minuman yang pa-ling buruk, dan tempat istirahat yang paling jelek. Sesungguhnya mereka
yang beriman dan beramal shalih, tentulah Kami tidak akan menyia-nyiakan pahala orang-orang yang
mengerjakan amal-an(nya) dengan baik. Mereka itulah (orang-orang yang)
mendapat-kan surga 'Adn, mengalir sungai-sungai di bawahnya; dalam surga itu mereka dihiasi
dengan gelang emas, dan mereka memakai pakaian hijau dari sutra halus dan sutra tebal, sedang
mereka duduk sambil bersandar di atas dipan-dipan yang indah. Itulah pahala yang sebaik-baiknya,
dan tempat istirahat yang indah." (Al-Kahfi: 29-31).
(29) Maksudnya ﴾ قُل ﴿ "Katakanlah," wahai Muhammad ke-pada umat manusia, bahwa ﴾
ٱلۡحَقُّ مِن رَّبِّكُمۡۖ ﴿ "kebenaran itu datangnya dari Rabbmu," maksudnya, sungguh telah menjadi jelas antara petun-juk dengan kebatilan, kebenaran dengan kesesatan, sifat-sifat orang-orang yang berbahagia dengan sifat-sifat orang-orang yang seng-sara. Demikian itu berdasarkan hasil penjelasan Allah melalui lisan RasulNya. Apabila telah jelas, nampak, dan tidak ada kesamaran padanya ﴾
فَمَن شَآءَ فَلۡيُؤۡمِن وَمَن شَآءَ فَلۡيَكۡفُرۡۚ ﴿ "maka barangsiapa yang ingin (ber-iman), hendaklah dia beriman, dan barangsiapa yang ingin (kafir), biarlah dia kafir," maksudnya tidak ada pilihan kecuali menempuh salah satu dari dua jalan sesuai dengan adanya taufik bagi seorang ham-ba atau tidaknya. Allah telah memberinya kehendak untuk memilih antara keimanan dan kekufuran, kebaikan dan keburukan. Barang-siapa beriman, maka sungguh dia telah diberi taufik menuju ke-benaran, dan barangsiapa yang kafir, maka sungguh hujjah telah tegak atasnya, tidak ada yang memaksanya untuk beriman.
Sebagaimana Firman Allah,
﴾ لَآ إِكۡرَاهَ فِي ٱلدِّينِۖ قَد تَّبَيَّنَ ٱلرُّشۡدُ مِنَ ٱلۡغَيِّۚ ﴿
"Tidak ada paksaan untuk (memasuki) agama Islam; sesungguhnya telah jelas jalan yang benar dari jalan yang sesat." (Al-Baqarah: 256).
[Bukan berarti dalam Firman Allah, ﴾ فَمَن شَآءَ فَلۡيُؤۡمِن وَمَن شَآءَ فَلۡيَكۡفُرۡۚ ﴿ "Maka barangsiapa yang ingin (beriman) hendaklah dia beriman, dan barangsiapa yang ingin (kafir), biarlah dia kafir," mengandung penger-tian dibolehkannya dua perbuatan tersebut. Akan tetapi, hal itu merupakan peringatan dan ancaman bagi orang yang memilih ke-kafiran setelah adanya penjelasan yang sempurna. Sebagaimana ayat itu memuat pengertian untuk membiarkan orang-orang yang kafir tanpa diperangi].
Kemudian Allah تعالى menyebutkan tempat kembali dua golo-ngan itu. Allah berfirman, ﴾ إِنَّآ أَعۡتَدۡنَا
لِلظَّٰلِمِينَ ﴿ "Sesungguhnya Kami telah sediakan bagi orang-orang yang zhalim itu," karena kekufuran, kefa-sikan, dan kemaksiatan mereka ﴾
نَارًا أَحَاطَ بِهِمۡ سُرَادِقُهَاۚ ﴿ "neraka yang gejo-laknya mengepung mereka," maksudnya pagar-pagarnya mengelilingi mereka, maka tidak ada celah keluar dan jalan untuk melarikan diri meninggalkannya. Api neraka membakar mereka. ﴾
وَإِن يَسۡتَغِيثُواْ ﴿ "Dan jika mereka meminta minum," maksudnya meminta minum untuk melenyapkan rasa haus yang mencekik ﴾
يُغَاثُواْ بِمَآءٖ كَٱلۡمُهۡلِ ﴿ "nis-caya mereka akan diberi minum dengan air seperti besi yang mendidih," maksudnya seperti timah yang mencair atau seperti kerak minyak karena sangat panas ﴾
يَشۡوِي ٱلۡوُجُوهَۚ ﴿ "yang menghanguskan muka." Maka bagaimana (jadinya) dengan usus-usus dan perut-perut mereka?! Sebagaimana Firman Allah,
﴾ يُصۡهَرُ بِهِۦ مَا فِي بُطُونِهِمۡ وَٱلۡجُلُودُ 20 وَلَهُم مَّقَٰمِعُ مِنۡ حَدِيدٖ 21 ﴿
"Dengan air itu dihancurluluhkan segala yang ada dalam perut me-reka dan juga kulit (mereka). Dan untuk mereka, cambuk-cambuk dari besi." (Al-Hajj: 20-21).
﴾ بِئۡسَ ٱلشَّرَابُ ﴿ "Itulah minuman yang paling buruk," yang dituju-kan untuk menghilangkan rasa dahaga dan menolak sebagian azab, namun malah menjadi penambah siksa mereka dan kedahsyatan hukuman mereka. ﴾
وَسَآءَتۡ ﴿ "Dan yang paling jelek," maksudnya, ne-raka itu (adalah tempat yang paling jelek sebagai) ﴾ مُرۡتَفَقًا 29 ﴿
"tempat istirahat." Ini merupakan celaan tentang keadaan neraka, bahwasa-nya neraka merupakan
seburuk-buruk tempat yang digunakan se-bagai tempat beristirahat, karena tidak ada tempat nyaman
di dalam-nya. Akan tetapi, di dalamnya adalah siksa yang besar dan berat, yang tidak berhenti
barang sesaat pun dari mereka. Mereka berduka cita di dalamnya, berputus asa dari segala
kebaikan. Allah Yang Maha Pengasih telah melupakan (tidak mempedulikan)
mereka berada dalam siksa sebagaimana mereka telah melupakanNya (di dunia).
(30) Kemudian Allah menyebut golongan yang kedua seraya berfirman, ﴾
إِنَّ ٱلَّذِينَ ءَامَنُواْ وَعَمِلُواْ ٱلصَّٰلِحَٰتِ ﴿ "Sesungguhnya mereka yang beriman dan beramal shalih," maksudnya, mereka yang menggabung-kan antara keimanan kepada Allah, malaikat-malaikatNya, kitab-kitabNya, rasul-RasulNya, Hari Akhir dan takdir baik dan buruk dengan amal shalih, dari yang wajib maupun yang mustahab, ﴾
إِنَّا لَا نُضِيعُ أَجۡرَ مَنۡ أَحۡسَنَ عَمَلًا 30 ﴿ "tentulah Kami tidak akan menyia-nyiakan
pahala orang-orang yang mengerjakan amalan(nya) dengan baik," amalan
yang baik maksudnya apabila seorang hamba menginginkan dengan amalannya itu Wajah Allah dan
mengikuti syariat Allah, maka amalan inilah yang tidak akan disia-siakan Allah dan (juga tidak) sedikit pun (tersia-siakan). Bahkan,
Allah menjaganya untuk orang-orang yang mengamalkannya dan memberikan balasan yang sem-purna
dengan pahala sesuai dengan amalan mereka.
(31) Allah menyebutkan pahala mereka dengan berfirman, ﴾ أُوْلَٰٓئِكَ
لَهُمۡ جَنَّٰتُ عَدۡنٖ تَجۡرِي مِن تَحۡتِهِمُ ٱلۡأَنۡهَٰرُ يُحَلَّوۡنَ فِيهَا مِنۡ أَسَاوِرَ مِن
ذَهَبٖ وَيَلۡبَسُونَ ثِيَابًا خُضۡرٗا مِّن سُندُسٖ وَإِسۡتَبۡرَقٖ مُّتَّكِـِٔينَ فِيهَا عَلَى
ٱلۡأَرَآئِكِۚ ﴿ "Mereka itulah orang-orang yang mendapatkan Surga 'Adn, mengalir sungai-sungai di bawahnya, dalam surga itu me-reka dihiasi dengan gelang emas, dan mereka memakai pakaian hijau dari sutra halus dan sutra tebal, sedang mereka duduk sambil bersandar di atas dipan-dipan yang indah," [merekalah] maksudnya mereka yang berkarakter dengan keimanan dan amal shalih mendapatkan surga-surga yang tinggi yang pepohonannya sungguh banyak, hingga menutupi orang yang berada di dalamnya, sungai-sungainya pun banyak, mengalir di bawah pepohonan yang elok dan tempat-tempat kediaman yang tinggi, perhiasan mereka di dalamnya ter-buat dari emas, pakaian mereka terbuat dari sutra hijau dari jenis sutra sundus yaitu sutra yang halus dan istabraq yaitu sutra yang tebal. Mereka dalam keadaan bersandar di atas dipan-dipan yang indah, yaitu ranjang-ranjang yang dihiasi lagi diperindah dengan aksesoris yang mewah. Karena tidaklah ia dinamakan arikah (ran-jang-ranjang mewah) sehingga (harus) menjadi seperti itu.
Cara duduk mereka yang menyandar di atas dipan-dipan yang indah itu menunjukkan bentuk istirahat yang sempurna, hilangnya rasa capai dan kelelahan, disertai mobilitas pelayan untuk menyuguh-kan sesuatu yang mereka inginkan. Sebagai penyempurna kenik-matan itu, kekekalan yang lestari dan masa menetap yang abadi, maka kampung yang mulia ini, ﴾
نِعۡمَ ٱلثَّوَابُ ﴿ "adalah pahala yang sebaik-baiknya," untuk orang-orang yang beramal ﴾
وَحَسُنَتۡ مُرۡتَفَقٗا 31 ﴿ "dan tempat istirahat yang indah." Mereka merasa nyaman di dalamnya dan bersenang-senang dengan apa yang disukai oleh jiwa, membuat sejuk pandangan mata, berupa kegembiraan, kesenangan, dan ke-bahagiaan yang abadi, kelezatan yang berturut-turut dan kenikmatan yang melimpah.
Tempat istirahat mana yang lebih bagus daripada kampung ini? Serendah-serendah tingkatan penghuninya, dia (bisa) berjalan di kerajaannya, kenikmatan, istana-istana, dan kebun-kebunnya selama waktu dua ribu tahun. Sementara itu, dia tidak merasa me-lihat kenikmatan yang melebihi kenikmatan yang telah dia peroleh. Semua angan-angan dan kebutuhannya telah diberikan kepadanya. Ditambah lagi dengan kenikmatan yang tak terjangkau oleh angan-angan mereka. Bersama dengan semua itu, kenikmatan mereka tetap abadi, terus bertambah sifat-sifat dan keindahannya. Kita memohon kepada Allah agar Dia tidak mengharamkan kita dari kebaikan apa saja yang ada di sisiNya, disebabkan keburukan yang ada pada kita berupa kelalaian dan kemaksiatan.
Ayat ini dan ayat semisalnya menunjukkan bahwa perhiasan itu umum bagi laki-laki dan wanita, sebagaimana terdapat dalam hadits-hadits shahih, karena Allah menyebutkannya dalam bentuk umum dalam FirmanNya, ﴾
يُحَلَّوۡنَ ﴿ "mereka dihiasi" begitu pula sutra dan yang sepertinya.
Sabihin mo, O Sugo, sa mga naliligtang ito sa pag-alaala kay Allāh dahil sa pagkalingat ng mga puso nila: "Ang inihatid ko sa inyo ay ang katotohanan. Ito ay mula sa ganang kay Allāh, hindi mula sa ganang akin. Hindi ako tutugon sa panawagan ninyo sa akin na itaboy ko ang mga mananampalataya. Kaya ang sinumang lumuob kabilang sa inyo ng pananampalataya sa katotohanang ito ay sumampalataya siya rito at magagalak siya sa ganti rito; at ang sinumang lumuob kabilang sa inyo ng kawalang-pananampalataya rito ay tumanggi siyang sumampalataya at maliligalig siya sa parusang naghihintay sa kanya." Tunay na Kami ay naghanda para sa mga tagalabag sa katarungan sa mga sarili nila, dahil sa pagpili sa kawalang-pananampalataya, ng apoy na papaligid sa kanila ang mga bakod nito kaya hindi nila kakayaning tumakas mula roon. Kung hihiling sila ng isang saklolo sa pamamagitan ng tubig dahil sa tindi ng dinaranas nila na uhaw, sasaklolohan sila ng isang tubig na gaya ng langis na maputik na matindi ang init, na iihaw sa mga mukha nila dala ng tindi ng init nito. Kay sagwa bilang inumin ang inuming ito na isasaklolo sa kanila sapagkat ito ay hindi nakasasapat para sa uhaw bagkus nakadaragdag pa ito roon at hindi nakaapula ng liyab na pumapaso sa mga balat nila. Kay sagwa ang apoy bilang tuluyang tutuluyan nila at bilang pinanatilihang pananatilihan nila!
Say - O Messenger: to those who neglect Allah’s remembrance due to the heedlessness of their hearts: What I have brought to you is the truth. It is from Allah and not from me. I cannot accede to your request to chase away the believers. Whoever amongst you wishes to have faith in this truth then let him do so for he will be pleased by the reward. Whoever amongst you wants to reject it let him do so, for he will be grieved by the punishment that awaits him. I have prepared for those who wrong themselves, by choosing disbelief, a huge fire whose walls will surround them and as a result they will not be able to escape from it. If they had to seek relief of water on account of the severe thirst they experience, they will be given water like murky oil that will be extremely hot and will scald their faces due to its heat. What a terrible drink is this drink that will be provided for their relief! It will not quench their thirst but will make it worse and it will not put out the flames burning their faces. What a miserable destination and place of residence is the fire!
E di' – o messaggero – a costoro che non si curano di adorare Allāh, a causa dell'indifferenza dei loro cuori, che ciò che vi ho portato è la verità che proviene da Allāh, e non da me. Io non esaudisco le vostre richieste di allontanare i credenti. Chi di voi accetta di credere in questa verità, che credesse e gioisca della sua ricompensa; mentre chi di voi persiste nella miscredenza, che lo faccia e si rattristi della fine che lo attende. In verità, abbiamo preparato per gli ingiusti, coloro che fecero torto a se stessi e scelsero la miscredenza, un grande fuoco che li circonderà come un recinto, da cui non potranno sfuggire; e se chiederanno acqua in loro soccorso, per la grande sete che soffriranno, saranno soccorsi con acqua simile ad olio torbido, tanto sarà bollente, e che brucerà i visi, tale il suo calore: che infausta bevanda quella che sarà loro fornita per soccorrerli, e che non li disseterà! Al contrario, aumenterà la loro sete, e non affievolirà le vampe che divamperanno sulle loro pelli; e che infausta dimora e residenza il luogo in cui risiederanno!
-Ey Resul!- Kalplerinin gafletinden dolayı Allah'ın zikrinden yüz çeviren kimselere de ki: Size getirmiş olduklarım, hakkın ta kendisidir. Aynı zamanda bunların tümü benim değil, Allah'ın katındandır. Benden Müminleri kovmamı talep etmenize de icabet etmeyeceğim. Sizden kim bu hakka iman etmek istiyorsa iman etsin. Zira o buna karşılık kendisine verilen mükâfat ile sevinecektir. Sizden kim kâfir olmak istiyorsa kâfir olsun. Bu kimse küfrüne karşılık kendisini bekleyen azap ile kötü günler geçirecektir. Kendi tercihleriyle küfrü seçen zalimlere öyle büyük bir ateş hazırladık ki, onun duvarları kendilerini çepeçevre kuşatmıştır. Ondan kaçmaya güç yetiremezler. Şiddetli susuzluktan dolayı yardım istediklerinde yardımlarına kaynar ve bulanık yağ gibi olan su karşılık verilir. Bu kaynar su onların yüzlerini haşlayacaktır. Kendilerine içirilen bu içecek ne kötü bir içecektir. Onların susuzluklarını gideremediği gibi, bilakis arttırır. Yüzlerini ve derilerini yakan alevleri de söndürmez. cehennem, kalınan ne kötü bir yer, ikamet edecekleri ne kötü bir konaktır.
29- De ki:“Hak, Rabbinizden gelmiştir. Artık dileyen iman etsin, dileyen inkar etsin.” Gerçekten biz, zalimler için öyle bir ateş hazırladık ki duvarları onları çepeçevre kuşatmaktadır. Eğer yardım isterlerse erimiş maden gibi olan bir su ile imdatlarına yetişilir ki o su yüzleri kavurur. O, ne fena içecektir! Orası da ne kötü konaktır!
30- İman edip salih amellerde bulunanlara gelince şüphesiz ki biz, güzel amel işleyenlerin ecrini zayi etmeyiz.
31- İşte onlar için altlarından ırmaklar akan Adn cennetleri vardır. Orada altın bileziklerle süslenirler, ince ve kalın ipekten yeşil elbiseler giyerler ve tahtları üzerinde kurulurlar. Bu, ne güzel mükâfattır! Orası ne güzel konaktır!
29. Yani ey Muhammed! İnsanlara de ki:“Hak, Rabbinizden gelmiştir.” Yani hidâyet ve sapıklık, doğruluk ve eğrilik, bahtiyarların nitelikleriyle bedbahtların nitelikleri birbirinden açıkça ayırt edilip ortaya konmuştur. Bu da Allah’ın, Rasûlü vasıtasıyla yaptığı beyan ile gerçekleşmiştir. Bu, açıkça ortaya çıktığına ve hakkında herhangi bir şüphe söz konusu olmadığına göre “artık dileyen iman etsin, dileyen inkar etsin.” Yani geriye -Allah’ın tevfikine mazhar olup olmamaya göre- yalnızca bu iki yoldan birisinin izlemek kalıyor. Çünkü Allah kuluna, kendisi vasıtasıyla iman etmeye de küfre sapmaya da hayrı işlemeye de kötülüğü yapmaya da muktedir olabileceği bir irade vermiştir. İman eden kimse, doğruya muvaffak kılınmış olur. Küfre sapan kimseye de deliller gereği gibi ortaya konmuş olur. Bununla birlikte böyle bir kimse iman etmeye de zorlanmaz. Nitekim Yüce Allah, şöyle buyurmaktadır:“Dinde zorlama yoktur. Zira iman ile küfür apaçık meydana çıkmıştır.”(el-Bakara 2/256)“Artık dileyen iman etsin, dileyen inkar etsin.” buyruğundan bu ikisine de izin verildiği gibi bir anlam çıkarılmamalıdır. Aksine bu, apaçık beyandna sonra küfrü tercih edenler hakkında bir tehdittir. Yine bu buyrukta kafirler savaşın terk edileceğine dair de bir delil yoktur.
aha sonra Yüce Allah, her iki kesimin de âkıbetini söz konusu ederek şöyle buyurmaktadır:“Gerçekten biz” küfür, fasıklık ve isyan ile nefislerine zulmederek zalik olan kimseler “için öyle bir ateş hazırladık ki duvarları” yani surları “onları çepeçevre kuşatmaktadır.” Onlar için oradan kaçıp kurulacak ne bir menfez, ne de bir yol söz konusu değildir. Kızgın ateş, onları bağrında barındıracaktır. “Eğer yardım isterlerse” içine düştükleri o korkunç susuzluğu söndürmek için içecek isterlerse “erimiş” yani aşırı sıcaklığından dolayı erimiş kurşun veya zeytin yağı tortusunu andıran “maden gibi bir su ile imdatlarına yetişilir ki o su, yüzleri kavurur.” Bu su, yüzleri kavurduğuna göre ya bağırsaklarının ve karınlarının durumu ne olur!? Nitekim Yüce Allah bir başka yerde şöyle buyurmaktadır:“Onunla karınlarında ne varsa eritilir, derileri de. Ve onlar için demirden topuzlar da vardır.”(el-Hac, 22/20-21) Susuzluklarını söndürsün ve azabın bir bölümünü azaltsın diye isteyecekleri o içecek “ne fena içecektir!” zira azaplarını daha da arttıracak, cezalarını daha da ağırlaştıracaktır. Ve o ateş de “ne kötü konaktır!” Bu da ateşin barınılacak bir yer olarak ne kadar kötü olduğunu ifade eden bir yergidir. Çünkü orada barınmak söz konusu değildir. Aksine orada bir an dahi hafifletilmeyecek, oldukça ağır ve büyük bir azap vardır onlar için. Ve onlar, o azap içerisinde her türlü hayırdan yana ümitlerini kesmiş olacaklardır. Onlar, dünya hayatında Allah’ı nasıl unuttularsa Rahim olan Allah da onları o azap içinde öylece unutacaktır.
30. Daha sonra Yüce Allah, ikinci kesimi söz konusu ederek şöyle buyurmaktadır:“İman edip salih amellerde bulunanlara” yani hem Allah’a, meleklerine, kitaplarına, peygamberlerine, âhiret gününe, hayrı ve şerri ile kadere iman eden hem de farz ve müstehap türünden salih ameller işleyenlere “gelince, şüphesiz ki biz, güzel amel işleyenlerin ecrini zayi etmeyiz.” Amelin güzel yapılması kulun, ameliyle Allah’ın rızasını dilemesi ve bu hususta Allah’ın şeriatına tâbi olması ile gerçekleşir. Böyle bir ameli Allah boşa çıkarmaz. O’nun bir bölümünü dahi zayi etmez. Aksine amel edenler için onu muhafaza eder. Kendisinin de lütuf ve ihsanı çerçevesinde onlara amellerinin mükâfatlarını tastamam eder.
31. Yüce Allah, böylelerinin mükâfatını şöylece söz konusu etmektedir: İman ve salih amel niteliğini taşıyanlara öyle yüksek bağlar bahçeler verilir ki ağaçları pek çok olduğundan içindeki şeyleri gizlemiştir. Nehirleri pek çoktur ve bu ağaçlarla yüksek konakların altından akar. Oradaki zinetleri altındır, giyecekleri ise yeşil renkli, kalın ipek ile ince ipeklerdendir. Orada oldukça süslü ve değerli örtülerle güzelleştirilmiş tahtlar üzerinde yaslanarak oturacaklardır. Çünkü bu şekilde olmadıkça oturulan yere “taht (أريكة)” denmez. Tahtlar üzerinde yaslanarak oturmaları, rahatlarının mükemmel olduğuna, herhangi bir yorgunluk duymayacaklarına, hizmetçilerin canlarının arzuladığı şeyleri hemen getireceklerine delildir. Bütün bunları tamamlayıcı olmak üzere bir de ebedî kalıcılık ve bu nimetlerin kesintisiz oluşu vardır. İşte bu mükemmel yurt, güzel amellerde bulunanlar için “ne güzel mükâfattır! Orası ne güzel konaktır!” Onlar orada konaklayacaklar, içinde bulunan canların çektiği, gözlerin zevk alacağı, pek büyük sevinç, sürekli ferah, ardı arkası kesilmeyen lezzetler ve pek bol nimetlerden istifade edeceklerdir. Orada nimet bakımından en aşağı derecede olanları dahi sahip olduğu yerlerde, nimetlerde, köşk ve bahçelerde bir baştan bir başa iki bin yılda ancak gezebilecek ve o, hiçbir kimsenin kendisinden daha üstün nimetlere sahip olmadığı kanaatinde olacaktır. O halde bundan daha mükemmel bir yurt, bir konak olabilir mi? Üstelik Yüce Allah, böyle bir kimseye her türlü istek ve arzusunu ihsan edeceği gibi temenni etmeyi hatıra getiremeyeceği pek çok şeyleri de fazladan verecektir. O yurdun sakinlerinin nimetleri devamlıdır. Güzelliği ve nitelikleri de sürekli artacaktır. Keremi sonsuz Allah, nezdinde bulunan ihsandan, kusur ve isyanlarımız sebebiyle bizleri mahrum etmesin. Bu ve benzeri diğer âyet-i kerimeler cennette zinetlerin, hem erkekler hem de kadınlar için umumî olduğuna delil teşkil etmektedir. Nitekim sahih hadislerde de böylece varid olmuştur. Zira Yüce Allah “süslenirler” buyruğunu mutlak olarak kullanmıştır. İpek ve benzeri zinetler de durum aynıdır.
O Poslaniče, reci onima čija su srca nemarna prema Allahu: "Ono sa čim sam vam došao je istina od Allaha, to nisam ja izmislio. Neću poslušati vaš zahtjev da otjeram vjernike. Ko od vas hoće da vjeruje u ovu istinu - neka vjeruje, i Allah će ga za to nagraditi lijepom nagradom, a ko neće da vjeruje - neka ne vjeruje, ali će ga Allah žestoko kazniti zbog toga. Mi smo takvima, koji sami sebi zulum učiniše kad nevjerstvo odabraše, pripremili usplamtjelu vatru koja će ih okružiti, pa neće moći pobjeći. Ako budu tražili vode, zbog žestoke žeđi koju će osjećati, bit će napojeni ključalom vodom koja je poput prljavog ulja, koja će pržiti njihova lica. To je, uistinu, grozno piće, i ono neće utoliti žeđ, niti će ugasiti vatru koja prži njihovu kožu. Doista je Džehennem grozno boravište."
Katakanlah -wahai Rasul- kepada mereka yang lalai dari mengingat Allah lantaran kelalaian hati mereka, "Apa yang aku sampaikan kepada kalian adalah suatu kebenaran yang berasal dari Allah, bukan dariku, dan aku tidak akan memenuhi permintaan kalian agar mengusir orang-orang beriman. Barang siapa di antara kalian yang hendak beriman dengan kebenaran ini maka berimanlah, niscaya ganjaran pahalanya akan dimudahkan baginya. Sebaliknya, barang siapa yang hendak kafir kepada kebenaran ini maka hendaknya ia kafir, niscaya ia pasti akan merasakan pedihnya balasan siksa yang sudah menantinya." Sesungguhnya Kami telah menyediakan api neraka yang besar bagi orang-orang yang menzalimi diri mereka sendiri dengan memilih kekafiran. Gejolaknya senantiasa akan mengepung mereka, sehingga tidak ada seorang pun di antara mereka yang bisa membebaskan diri darinya. Jika mereka meminta pertolongan berupa air lantaran dahsyatnya dahaga mereka, mereka akan diberi air seperti minyak kotor yang sangat panas, yang menghanguskan wajah mereka lantaran panasnya. Seburuk-buruk minuman adalah minuman yang diberikan kepada mereka itu. Mimunan itu sama sekali tidak menghilangkan dahaga, bahkan hanya menambahnya, dan tidak pula bisa memadamkan nyala api yang membakar kulit mereka. Sungguh betapa buruk tempat tinggal dan tempat istirahat yang mereka tinggali.
Ô Messager, dis à ceux qui n’évoquent pas Allah à cause de l’inattention de leurs cœurs: Ce que je vous apporte est la vérité, elle provient d’Allah, pas de moi. Je ne répondrai pas favorablement à votre demande de chasser les croyants de mon assemblée. Quiconque parmi vous désire croire en cette vérité, qu’il y croie et il sera réjoui par sa rétribution. Quiconque désire y mécroire, qu’il y mécroie et il sera alors stupéfié par la punition qui l’attend. Nous avons en effet préparé à l’intention de ceux qui ont été injustes envers eux-mêmes, en choisissant de mécroire, un immense feu dont les flammes les cerneront. Ils ne pourront donc pas s’en échapper et lorsque, terrassés par la soif, ils supplieront qu’on les abreuve, on leur servira une eau ressemblant à de l’huile trouble dont la chaleur bouillonnante brûlera leurs visages. Quelle mauvaise boisson que celle-ci puisqu’elle n’étanchera pas leur soif, mais la rendra encore plus cruelle, et n’éteindra pas les flammes qui consument leurs corps ! Et comme cet éternel séjour en Enfer sera une mauvaise demeure !
The truth which comes from God is the absolute truth. It cannot, therefore, be altered to suit personal vagaries. The amendment of God’s truth amounts to changing those standards on the basis of which tests will be undertaken and every person’s position will be determined. Those who want God’s truth to be altered with a view to legitimizing their behaviour, are actually adding insolence to misbehaviour. Such people should expect nothing but the severest punishment.
Hỡi Thiên Sứ Muhammad, Ngươi hãy nói với những kẻ lơ là với Allah với trái tim hời hợt: Những gì Ta mang đến cho các người là chân lý, nó đến từ nơi Allah chứ không phải từ bản thân Ta, Ta không đáp lại lời kêu gọi của các người về việc rời bỏ những người có đức tin. Bởi thế, ai trong các người muốn tin điều chân lý này thì hãy tin, y sẽ được ban thưởng cho niềm tin đó; và ai trong các người muốn phủ nhận thì hãy cứ phủ nhận rồi y sẽ phải chịu sự trừng phạt thích đáng theo sự mong đợi của y. Quả thật, TA (Allah) đã chuẩn bị cho những kẻ làm điều sai quấy với bản thân của chúng bởi đã lựa chọn con đường vô đức tin Hỏa Ngục, nơi mà lửa sẽ bao trùm lấy chúng từ mọi phía và chúng không thể thoát ra ngoài được. Và nếu chúng van xin giảm nhẹ hình phạt thì TA sẽ giảm nhẹ cho chúng bằng loại nước giống như dầu sôi, nó sẽ nướng chín gương mặt của chúng bởi độ nóng của nó, loại nước uống này rất kinh khủng và đáng sợ, nó chẳng những không làm cho hết khát mà còn tăng thêm cơn khát. Và Hỏa Ngục là một nơi nghỉ thật tồi tệ và xấu xa nhất.
The Truth is from Allah, and the Punishment of Those Who do not believe in it
Allah says to His Messenger Muhammad ﷺ: "Say to the people, `What I have brought to you from your Lord is the truth, in which there is no confusion or doubt."'
فَمَن شَآءَ فَلْيُؤْمِن وَمَن شَآءَ فَلْيَكْفُرْ
(Then whosoever wills, let him believe; and whosoever wills, let him disbelieve.) This is a type of threat and stern warning, after which Allah says,
إِنَّآ أَعْتَدْنَا
(Verily, We have prepared), meaning made ready,
لِّلظَّـلِمِينَ
(for the wrongdoers,) meaning those who disbelieve in Allah, His Messenger and His Book,
نَارًا أَحَاطَ بِهِمْ سُرَادِقُهَا
(a Fire whose walls will be surrounding them.) Ibn Jurayj said that Ibn `Abbas said,
أَحَاطَ بِهِمْ سُرَادِقُهَا
(a Fire whose walls will be surrounding them.) "A wall of fire."
وَإِن يَسْتَغِيثُواْ يُغَاثُواْ بِمَآءٍ كَالْمُهْلِ يَشْوِى الْوجُوهَ
(And if they ask for drink, they will be granted water like Al-Muhl, that will scald their faces.) Ibn `Abbas said; "Al-Muhl is thick water which is similar to the sediment in oil." Mujahid said, "It is like blood and pus." `Ikrimah said, "It is the thing that is heated to the ultimate temperature." Others said: "It is everything that is melted." Qatadah said, "Ibn Mas`ud melted some gold in a grove, and when it became liquid and foam rose to the top, he said, this is the thing that is most like Al-Muhl." Ad-Dahhak said: "The water of Hell is black, and it itself is black and its people are black." There is nothing contradictory in these comments, for Al-Muhl includes all of these unpleasant characteristics, it is black, evil-smelling, thick and hot, as Allah said,
يَشْوِى الْوجُوهَ
(it will scald their faces.) meaning because of its heat. When the disbeliever wants to drink it and brings it close to his face, it will scald it so that the skin of his face falls off into it. Sa`id bin Jubayr said, "When the people of Hell get hungry, they will ask for relief from it, and they will be given the tree of Zaqqum from which they will eat. The tree will tear off the skin of their faces, and if anyone who knew them were to pass by, he would recognize the skin of their faces in the tree. Then they will feel thirsty, so they will ask for drink, and they will be granted water like Al-Muhl, that is what has been heated to the ultimate temperature. When it is brought near their mouths, the flesh of their faces from which the skin has been torn off will be baked." After describing this drink in these horrifying qualities, Allah says:
بِئْسَ الشَّرَابُ
(Terrible is the drink,) meaning, how awful this drink is. Similarly, He says in another Ayah:
وَسُقُواْ مَآءً حَمِيماً فَقَطَّعَ أَمْعَآءَهُمْ
(and be given to drink boiling water so that it cuts up their bowels.) 47:15
تُسْقَى مِنْ عَيْنٍ ءَانِيَةٍ
(They will be given to drink from a boiling spring.) 88:5
وَبَيْنَ حَمِيمٍ ءَانٍ
(They will go between it (Hell) and the fierce boiling water.) 55:44
وَسَآءَتْ مُرْتَفَقًا
(and an evil Murtafaq!) means, how evil a place is the Fire to dwell and rest and gather. As Allah says elsewhere:
إِنَّهَا سَآءَتْ مُسْتَقَرّاً وَمُقَاماً
(Evil indeed it (Hell) is as an abode and as a place to rest in.) 25:66
Quả thật, những người có đức tin và làm việc ngoan đạo và thiện tốt, họ sẽ được ban thưởng với một phần thưởng vô cùng to lớn bởi TA (Allah) không lấy mất đi phần ân thưởng của những ai đã làm việc tốt mà ngược lại TA luôn ban cho họ một cách trọn vẹn hoặc hơn.
Şüphesiz Yüce Allah'a iman edip salih ameller işleyenler, amellerini güzel bir şekilde eda ettiklerinde onlar için büyük sevaplar vardır. Muhakkak ki kim güzel amel işlerse, biz onun ecrini zayi etmeyiz. Bilakis ecirlerini tam ve eksiksiz olarak veririz.
Iskrene vjernike čeka neizmjerna nagrada kod Milostivog Allaha, i ona neće izostati, bit će potpuna, shodno dobrim djelima koja su činili na dunjaluku.
Ceux qui croient en Allah et accomplissent de bonnes œuvres avec excellence auront une immense récompense. Nous ne rendrons en effet pas vaines les œuvres de ceux qui agissent avec excellence. Nous leur remettrons plutôt leurs pleines rétributions sans rien en retrancher.
Aquellos que crean en Al-lah y obren rectamente tendrán éxito y recibirán una gran recompensa. No dejo que la recompensa de los que hacen el bien se pierda. Por el contrario, les doy su recompensa en su totalidad sin ninguna reducción.
The Reward of those Who believe and do Righteous Deeds
When Allah mentions the state of those who are doomed, He follows that by mentioning the blessed who believed in Allah and believed what His Messengers brought, those who did the righteous deeds that they commanded them to do. They will have Jannatu `Adn. `Adn means lasting.
تَجْرِى مِن تَحْتِهِمُ الاٌّنْهَـرُ
(wherein rivers flow beneath them,) means, from beneath its rooms and dwellings. Fir`awn said:
وَهَـذِهِ الاٌّنْهَـرُ تَجْرِى مِن تَحْتِى
(and these rivers flowing beneath me...) 43:51
يُحَلَّوْنَ
(they will be adorned) means, with jewelry.
فِيهَا مِنْ أَسَاوِرَ مِن ذَهَبٍ
(with bracelets of gold,) Allah says elsewhere:
وَلُؤْلُؤاً وَلِبَاسُهُمْ فِيهَا حَرِيرٌ
(and pearls and their garments therein will be of silk) 22:23. This is explained in more detail here, where Allah says:
وَيَلْبَسُونَ ثِيَابًا خُضْرًا مِّن سُنْدُسٍ وَإِسْتَبْرَقٍ
(and they will wear green garments of Sundus and Istabraq.) Sundus refers to a fine garment, like a shirt and the like, and Istabraq is thick and shiny velvet.
مُّتَّكِئِينَ فِيهَا عَلَى الاٌّرَائِكِ
(They will be Muttaki'in therein on Ara'ik.) The word Muttaki'in implies lying down, or it was said that it means sitting with one's legs crossed, which is closer to the meaning here. In a Sahih Hadith, the Prophet said:
«أَمَّا أَنَا فَلَا آكُلُ مُتَّكِئًا»
(As for me, I do not eat sitting with legs crossed (Muttaki'an)). Ara'ik is the plural of Arikah, which is a bed under a canopy. And Allah knows best.
نِعْمَ الثَّوَابُ وَحَسُنَتْ مُرْتَفَقاً
(How good is the reward, and what an excellent place of rest (Murtafaq)!) means, how blessed is Paradise as a reward for their good deeds. And what an excellent Murtafaq means, and how good a place to dwell and rest and stay. Previously, Allah had said of Hell,
بِئْسَ الشَّرَابُ وَسَآءَتْ مُرْتَفَقًا
(Terrible is the drink, and an evil place of rest (Murtafaq)!) 18:29. In a similar way, He contrasts the two (Paradise and Hell) in Surat Al-Furqan, where He says:
إِنَّهَا سَآءَتْ مُسْتَقَرّاً وَمُقَاماً
(Evil indeed it (Hell) is as an abode, and as a place to rest in.) 25:66. Then He mentions the qualities of the believers, then says:
أُوْلَـئِكَ يُجْزَوْنَ الْغُرْفَةَ بِمَا صَبَرُواْ وَيُلَقَّوْنَ فِيهَا تَحِيَّةً وَسَلَـماً - خَـلِدِينَ فِيهَا حَسُنَتْ مُسْتَقَرّاً وَمُقَاماً
(Those will be rewarded with the highest place because of their patience. Therein they shall be met with greetings and the word of peace and respect. Abiding therein excellent it is as an abode, and as a place to rest in.) 25:75-76
Tunay na ang mga sumampalataya kay Allāh at gumawa ng mga gawang maayos samantalang nagpaganda nga sila ng mga gawa nila, ukol sa kanila ay isang gantimpalang dakila. Tunay na Kami ay hindi magsasayang sa pabuya ng sinumang nagpaganda ng gawa, bagkus maglulubos Kami sa kanila sa mga pabuya nila nang buo na hindi nababawasan.
Those who have faith in Allah and do righteous actions have done Ill and they will receive a huge reward. I do not let the reward of those who do Ill go to waste. Instead, I give them their reward in full without any reduction.
Sesungguhnya orang-orang yang beriman kepada Allah dan beramal saleh, mereka benar-benar telah berbuat kebajikan. Sebab itu, bagi mereka pahala yang besar karena Kami tidak menyia-nyiakan pahala orang yang mengerjakan kebajikan, namun Kami akan memberikan pahala mereka secara sempurna, tidak akan berkurang sedikit pun.
In verità, coloro che hanno creduto in Allāh e hanno compiuto opere buone, e hanno fatto bene il loro lavoro, otterranno una grande ricompensa: in verità, non vanifichiamo la ricompensa di coloro che hanno compiuto le azioni migliori; al contrario, concederemo loro abbondante e completa ricompensa, senza far mancare nulla.
The condition of those who are free from pride, consideration of self-interest and love of outward show is such that when God’s Truth appears before them, they immediately recognise it, even though such Truth might have come through the medium of a human being like themselves. They prostrate themselves before the Truth, and begin to mould their lives in submission to the Truth instead of attempting to mould the Truth to fit their lives. Those who prove to be worshippers of Truth in this manner are God’s near and dear ones. They will be showered with splendid rewards in the life hereafter.
Aquellos que creen y realizan acciones justas alcanzarán los Jardines del Edén en los que morarán junto a los dulces ríos del paraíso fluyendo debajo de sus hogares. Serán engalanados con brazaletes de oro y vestirán prendas verdes de seda fina y brocado. Se reclinarán sobre sofás decorados con hermosos revestimientos. Sus recompensas serán excelentes y el paraíso será un magnífico hogar y lugar de descanso.
İman ederek, salih amelleri işlemekle vasıflanan o kimseler için oturacakları cennetler vardır. O cennetlerde ebedî olarak ikamet edeceklerdir. Saraylarının altından suyu pek tatlı olan cennet nehirleri akar. Onlar cennetlerde, altın bileziklerle süslenir ve ipekten ince ve kalın elbiseler giyerler. Üstleri süslü örtülerle örtülmüş kanepelerin üzerine otururlar. Kazandıkları sevapları ne güzel sevaptır. Makam edinip içinde ikamet ettikleri cennet ne güzeldir.
Mereka yang disifati sebagai orang yang beriman dan beramal saleh tersebut akan mendapatkan surga-surga, mereka akan tinggal di dalamnya selama-lamanya. Di bawah tempat tinggal mereka akan mengalir sungai-sungai surga yang segar, mereka akan memakai perhiasan berupa gelang emas, dan memakai pakaian serba hijau yang terbuat dari sutra yang halus dan yang kasar. Mereka duduk sambil bersandar di atas dipan-dipan yang dihiasi dengan tirai-tirai yang indah. Sungguh ganjaran pahala yang paling baik adalah pahala mereka, dan betapa indah surga yang jadi tempat mereka tinggal dan menetap.
Coloro che possiedono tali caratteristiche di fede, e che hanno compiuto tali opere buone, otterranno, nei Paradisi, dimore eterne, sotto le quali scorreranno i fiumi del Paradiso, che contengono acqua pura, e saranno ornati con bracciali d'oro e vestiranno con abiti verdi tessuti con la migliore seta, leggeri e pesanti, adagiati su giacigli decorati, con belle tende: eccellente ricompensa ed eccellente dimora il luogo in cui risiederanno!
Pravovjerni će biti uvedeni u džennetske bašče u kojima će vječno uživati, u kojima ispod drveća i dvoraca tiho žubore rijeke. Uljepšavat će se zlatnim narukvicama i oblačiti zanosno lijepu odjeću od dibe i kadife, naslonjeni na blistave divane. Lijepe li nagrade i veličanstvenog li staništa za dobre ljude!
Ces gens dont les caractéristiques sont d’avoir la foi et d’accomplir de bonnes œuvres, séjourneront éternellement dans les vergers du Paradis et sous leurs demeures couleront de douces rivières. Ils auront comme parures des bracelets en or et comme vêtements des habits faits de soie fine ou tissée avec sophistication. En plus de cela, ils se reposeront sur des divans ornés de belles literies. Que leur récompense est belle, et comme cet éternel séjour au Paradis sera une agréable demeure !
Ang mga nailalarawang iyon sa [pagtataglay ng] pananampalataya at paggawa ng mga gawaing maayos ay ukol sa kanila ang mga hardin ng pananatili, na mananatili sila sa mga iyon magpakailanman. Dumadaloy mula sa ilalim ng mga tuluyan nila ang mga matamis na ilog ng Paraiso. Gagayakan sila roon ng mga pulseras mula sa ginto at magdadamit sila ng mga kasuutang luntian mula sa manipis na sutla at makapal na sutla. Sasandig sila sa mga sopang ginayakan ng mga marikit na tabing. Kay ganda ang gantimpala bilang gantimpala sa kanila at kay ganda ang Paraiso bilang tuluyan at bilang pinanatilihang pananatilihan nila!
Those who are described as having faith and doing righteous actions will receive gardens to reside in, with the sweet rivers of paradise flowing beneath their homes. They will be adorned with bracelets of gold and they will wear green garments of fine and thick silk. They will recline on couches decorated with beautiful coverings. Theirs will be an excellent reward and paradise will be an excellent home and place for them to reside in.
At this point, someone may doubt that this advice was reasonably practicable. A separate gathering for them would have not hurt. In fact, it would have made it easier to convey the message of Islam to them and equally easier for them to accept it. But, the creation of such a division would have amounted to seating the rebellious rich on a pedestal of honor, an action that could have broken the hearts of poor Muslims or dampened their courage. Allah Ta` ala, in His ultimate wisdom, would not put up with anything like this. Instead of that, the ground rule of Da'wah and Tabligh given by Him was that there should be no discrimination or distinction against or for anyone in it. Allah knows best.
Ornaments for the People of Jannah
It has been mentioned in verse 31: يُحَلَّوْنَ فِيهَا (They will be adorned therein) that men inmates of Jannah will also be adorned with bracelets of gold. The question it may bring up is that wearing ornaments is neither becoming for men, nor can these be called beauty and embellishment in any relative sense. If bracelets were put on them in Jannah, may be they make them look awful.
The answer is that embellishment and beauty are subservient to practice or custom as recognized in a society. What is considered to be embellishment and beauty in one country or region could more than often be detested in other countries and regions. And this could be the other way round as well. Similarly, something is taken to be an embellishment in a given period of time. Comes another time and it becomes a blemish. When ornaments and silk dresses will come to be established as embellishment and beauty for men of Jannah too, no one is going to feel strange with it there. That which puts restraints on us here is a law of this world which stipulates that it is not permissible for men to wear any ornament of gold, even a ring or chain for watch made of gold. Similarly, silk clothes are not permissible for men. This will not be the law of Jannah. That is a universe of existence separate from this entire universe of our experience. It cannot be imagined on the analogy of anything in and around us on this basis alone.
Những người đó,những người mà họ được mô tả rằng họ có đức tin và hành đạo cũng như những việc thiện tốt,sẽ được ban thưởng cho Thiên Đàng,nơi của những ngôi vườn bên dươi có các dòng sông chảy,họ sẽ được đeo nhưng chiếc vòng vàng,được mặc y phục bằng lụa là màu xanh mịn màng,họ sẽ tựa mình nghỉ trên những chiếc tràng kỷ cao,họ sẽ sống trong Thiên Đàng mãi mãi,một phần thưởng thật tốt đẹp,một chốn ngụ vĩnh hằng
Hỡi Thiên Sứ Muhammad, Ngươi hãy đưa ra hình ảnh thí dụ cho họ về hai người: một người vô đức tin và một người có đức tin. Người vô đức tin, TA (Allah) đã ban cho y hai ngôi vườn nho được rào quanh bởi cây chà là và giữa hai ngôi vườn TA đặt một mảnh rẫy.
"Dan berikanlah kepada mereka sebuah perumpamaan dua orang laki-laki, Kami jadikan bagi salah
seorang dari keduanya (yang kafir) dua buah kebun anggur, dan Kami
kelilingi kedua kebun itu dengan pohon-pohon kurma, dan di antara kedua kebun itu Kami buatkan
ladang. Kedua kebun itu menghasilkan buahnya, dan kebun itu tiada berkurang buahnya sedikit pun,
dan Kami alir-kan sungai di celah-celah kedua kebun itu, dan dia mempunyai kekayaan besar, maka
dia berkata kepada kawannya (yang Muk-min) ketika dia bercakap-cakap
dengannya, 'Hartaku lebih banyak daripada hartamu dan pengikut-pengikutku lebih kuat'." (Al-Kahfi: 32-34).
(32) Allah berfirman kepada NabiNya, "Berikanlah perum-pamaan dua orang
laki-laki ini kepada umat manusia. Yaitu, orang yang mensyukuri nikmat Allah dan yang
mengkufurinya serta se-gala sesuatu yang mereka perbuat dan katakan, peristiwa-peristiwa yang
terjadi karenanya, berupa hukuman langsung dan tunda (hukuman dunia dan akhirat)
serta pahala, supaya mereka dapat mengambil pelajaran tentang kondisi keduanya dan mengambil
hikmah dengan apa yang terjadi pada mereka.
Tidaklah pengetahuan tentang personal dua orang laki-laki itu, masa, dan tempat mereka
mengandung faidah atau suatu hasil tertentu. Karena, intisari manfaat tergapai hanya dengan
kisah dua orang tersebut saja. Mencari tahu tentang keterangan selain dari itu (hanya)
merupakan sikap memaksakan diri. Salah satu di antara dua orang laki-laki ini, yang mengingkari
nikmat Allah, maka Allah menjadikan dua kebun untuknya. Yaitu dua kebun indah ﴾ مِنۡ أَعۡنَٰبٖ
وَحَفَفۡنَٰهُمَا بِنَخۡلٖ ﴿ "dari kebun anggur, dan Kami kelilingi kedua kebun itu dengan
pohon-pohon kurma," maksudnya dalam dua kebun ini terdapat segala jenis pepohonan, khususnya
pohon yang paling bagus yaitu, anggur dan kurma. Pohon anggur berada di tengah-tengahnya,
sedangkan pohon kurma meliputi dan mengelilinginya. Maka, muncullah pemandangan yang indah nan
memikat, dan tampak secara nyata bahwa pepohonan dan pohon kurma tersebut (mendapatkan)
sinar matahari dan angin yang akan menyempur-nakan buah-buahan dan menjadikannya matang. Bersama
itu pula, Allah menjadikan tanaman-tanaman di antara pepohonan tersebut.
(33) Tidak ada pertanyaan tentang dua kebun itu kecuali dikatakan,
bagaimana buah-buahan kebun tersebut? Apakah ada air yang mencukupinya? Lalu Allah تعالى
mengabarkan bahwa ma-sing-masing dari ﴾ ٱلۡجَنَّتَيۡنِ ءَاتَتۡ أُكُلَهَا ﴿ "kedua kebun itu menghasilkan buah-nya," maksudnya, buahnya dan tanamannya berlipat ganda. Artinya, melimpah ruah. Dan sesungguhnya kebun tersebut ﴾
لَمۡ تَظۡلِم مِّنۡهُ شَيۡـٔٗاۚ ﴿ "tiada berkurang buahnya sedikit pun," artinya:
Tidak berkurang buah-nya sedikit pun. Ditambah lagi, di sisi kanan-kirinya, sungai-sungai
mengalir dengan deras.
Strike - O Messenger - an example of two men: a disbeliever and a believer. I gave the disbeliever two gardens, which I surrounded with date-palms; and in the vacant land I grew crops.
Maglahad ka, O Sugo, ng isang paghahalintulad ng dalawang lalaki: isang tagatangging sumampalataya at isang mananampalataya. Nagtalaga Kami para sa tagatangging sumampalataya kabilang sa kanilang dalawa ng dalawang taniman ng mga ubas, nagpaligid Kami sa dalawang taniman ng mga punong-datiles, at nagpatubo Kami sa bakanteng bahagi ng kalatagan ng dalawang ito ng mga pananim.
The Example of the Rich Idolators and the Poor Muslims
After mentioning the idolators who were too arrogant to sit with the poor and weak among Muslims, showing off before them with their wealth and noble lineage, Allah then gives a parable for them of two men, one of whom Allah gave two gardens of grapes, surrounded with palm trees and cultivated with crops throughout. All of the trees and plants were abundantly fruitful, providing readily accessible, good quality produce. Allah says:
كِلْتَا الْجَنَّتَيْنِ آتَتْ أُكُلَهَا
(Each of those two gardens brought forth its produce,) meaning, produced its fruits,
وَلَمْ تَظْلِمِ مِّنْهُ شَيْئًا
(and failed not in the least therein,) meaning, nothing at all was diminishing.
وَفَجَّرْنَا خِلَـلَهُمَا نَهَراً
(and We caused a river to gush forth in the midst of both.) means, rivers were flowing through them here and there.
وَكَانَ لَهُ ثَمَرٌ
(And he had Thamar,) It was said that what was meant here was wealth, and it was said that what was meant were fruits, which is the more apparent meaning here. This is also supported by the alternative recitation, Thumr, which is the plural of Thamrah (fruit) just as Khushb is the plural of Khashab (wood). Others recite it as Thamar.
فَقَالَ
(and he said) the owner of the two gardens
لَصَـحِبِهِ وَهُوَ يُحَاوِرُهُ
(to his companion in the course of discussion) means, while he was disputing with him and boasting to him and showing off,
أَنَاْ أَكْثَرُ مِنكَ مَالاً وَأَعَزُّ نَفَراً
(I am greater than you in wealth and have a mightier entourage.) meaning, `I have more servants, attendants and children.' Qatadah said, "This, by Allah, is the wish of the immoral to have a lot of wealth and a large entourage. R
وَدَخَلَ جَنَّتَهُ وَهُوَ ظَالِمٌ لِّنَفْسِهِ
(And he went into his garden having been unjust to himself.) meaning, in his disbelief, rebellion, arrogance and denial of the Hereafter.
قَالَ مَآ أَظُنُّ أَن تَبِيدَ هَـذِهِ أَبَداً
(He said: "I do not think this will ever perish.") Thus he was allowing himself to be deceived because of the plants, fruits and trees that he saw, and the rivers flowing through the different parts of his gardens. He thought that it could never come to an end or cease or be destroyed. This was because of his lack of understanding and the weakness of his faith in Allah, and because he was enamored with this world and its adornments, and because he disbelieved in the Hereafter. So he said:
وَمَآ أَظُنُّ السَّاعَةَ قَائِمَةً
("And I do not think the Hour will ever come...") meaning, will ever happen
وَلَئِن رُّدِدتُّ إِلَى رَبِّى لأَجِدَنَّ خَيْراً مِّنْهَا مُنْقَلَباً
(and if indeed I am brought back to my Lord, I surely shall find better than this when I return to Him.) meaning, `if there is a Hereafter and a return to Allah, then I will have a better share than this with my Lord, for if it were not that I am dear to Him, He would not have given me all this.' As Allah says elsewhere:
وَلَئِن رُّجِّعْتُ إِلَى رَبِّى إِنَّ لِى عِندَهُ لَلْحُسْنَى
(But if I am brought back to my Lord, surely there will be for me the best with Him.) 41:50
أَفَرَأَيْتَ الَّذِى كَفَرَ بِـَايَـتِنَا وَقَالَ لأوتَيَنَّ مَالاً وَوَلَداً
(Have you seen him who disbelieved in Our Ayat and said: "I shall certainly be given wealth and children if I will be alive again).")19:77 He took it for granted that Allah would give him this, without any sound evidence for that. The reason why this Ayah was revea- led was because of Al-`As bin Wa'il, as we will explain in the appropriate place, if Allah wills. In Allah we put our trust.
Mensajero, exponles el ejemplo de dos hombres: un incrédulo y un creyente. Al incrédulo le concedí dos viñedos, en los que puse palmeras a su alrededor, y en los terrenos hice crecer cultivos.
Berikanlah kepada mereka -wahai Rasul- suatu perumpamaan berupa dua orang; seorang kafir dan mukmin. Orang kafir tersebut Kami beri dua buah kebun anggur, lalu Kami kelilingi keduanya dengan pohon-pohon kurma dan di antara lahan-lahan kosong dalam kebun itu Kami buatkan ladang.
32- Onlara şu iki adamı misal ver: Birine iki üzüm bağı vermiştik. Bu iki bağın etrafını hurma ağaçlarıyla donatmış ve ikisinin arasında da ekin bitirmiştik.
33- Her iki bağ da yemişlerini vermiş ve hiçbir şeyi eksik bırakmamıştı. İkisinin ortasından bir de nehir akıtmıştık.
32. Yüce Allah, peygamberi Muhammed sallallahu aleyhi ve sellem’e şunu emretmektedir: İnsanlara birisi Allah’ın nimetlerine şükreden, diğeri ise bunlara nankörlük eden iki kişiyi örnek ver ve bu ikisinin söyledikleri sözlerle yaptıkları davranışlarını ve bunun neticesinde husule gelen dünyevî ve uhrevî ceza ile mükâfatı anlat ki bu iki kişinin hallerinden gerektiği gibi öğüt alsınlar, onların akıbetlerinden ibret alsınlar. Bu iki kişinin kim olduklarını, hangi zamanda ve hangi yerde yaşadıklarını bilmenin herhangi bir faydası yahut sağlayacağı olumlu bir sonuç yoktur. Çünkü esas fayda, onların başından geçen olayın (kıssanın) anlatılmasıyla anlaşılır, bunun dışındaki şeyleri öğrenmeye kalkışmak ise tekellüftür. Bu iki kişiden biri olan ve Allah’ın büyük nimetlerine nankörlük eden kişiye Yüce Allah, üzüm bağlarından oluşan ve “etrafını hurma ağaçlarıyla donatmış” olduğu iki bahçe vermişti. Bu iki bahçede her türlü meyveden vardı. Özellikle de ağaçların en değerlileri olan üzüm ve hurma ağaçları vardı. Üzüm bağı, bahçenin ortasında, hurma ağaçları ise onun etrafını çevirip sarmış bulunuyordu. Bahçe, gerçekten güzel bir görünüşe sahipti. Bahçe ve hurma ağaçları, meyveleri tam olarak olgunlaştıracek ve lezzetine lezzet katacak şekilde rüzgar ve güneş alıyordu. Üstelik Allah, bu ağaçların arasında bir de ekin vermişti.
33. Artık bu iki bahçe hakkında geriye sadece: Peki, bu iki bahçenin meyveleri, mahsülleri nasıldı? Bunların yeterince suları var mıydı? diye sormaktan başka birşey kalmıyor. İşte Yüce Allah, bu iki bahçenin de yemişlerini, mahsüllerini ve ekinlerini kat kat verdiklerini ve “hiçbir şeyi eksik bırakmamış” yani yiyecek mahsüllerinden çok az bir miktarı dahi fire vermemiş olduğunu bildirmektedir. Irmaklar da bu iki bahçenin aralarında bol bir şekilde akıyordu.
Ô Messager, énonce-leur la parabole dont les protagonistes sont deux hommes: l’un est mécréant et l’autre est croyant. Au mécréant, Nous avons accordé deux jardins que nous avons entourés de palmiers et Nous avons rempli les espaces vides de cultures.
Poslaniče, navedi nevjernicima primjer dvojice ljudi, vjernika i nevjernika, a Uzvišeni je Allah nevjerniku dao dva vrta grožđem zasađena te mnogobrojnim palmama ograđena, u čijem je slobodnom dijelu uspijevalo raznovrsno bilje.
-Ey Rasûl!- Onlara kâfir ve Mümin olan şu iki adamı örnek ver. O iki adamdan kâfir olana iki üzüm bahçesi vermiştik. İki bahçenin çevresini de hurma ağaçlarıyla çevirdik. Bu iki bahçenin aralarındaki alanda da ekinler bitirmiştik.
Fornisci un esempio, o messaggero, di due uomini, miscredente e credente; stabilimmo per il miscredente due giardini, che circondammo di palme, e in cui facemmo sorgere, nella parte non seminata, del seminato.
Ogni giardino produsse frutti, datteri, uva e cereali, e non fece mancare nulla; al contrario, gli concedemmo un'ottima resa. E facemmo scorrere tra i due giardini un fiume, in modo che potesse irrigarli con facilità.
Oba vrta su dala svoje plodove: hurme, grožđe, povrće, bez pomanjkanja, i između njih smo dali da teče rijeka, kako bi lakše navodnjavali.
Each garden produced its fruit of dates, grapes and crops and did not fall short thereof in anything, but bore it in full. I caused a river to flow between the two gardens so that they could be irrigated easily.
Cada viñedo produjo sus frutos de dátiles, uvas y cultivos y nada escaseó, sino que se llenó por completo. Hice que un río fluyera entre los dos huertos para que pudieran regarse con facilidad.
Saka namunga ang bawat taniman ng mga bunga nito na datiles, ubas, at pananim. Hindi nagkukulang ito roon ng anuman, bagkus nagbigay ito niyon nang sapat at lubos. Nagpadaloy Kami sa pagitan ng dalawang ito ng isang ilog para dumilig sa dalawang ito nang may kadalian.
Her iki bahçe de hurma, üzüm meyvelerini ve ürünlerini hiçbir şeyi eksik bırakmadan tam bir şekilde vermişlerdi. İkisinin kolayca sulanması için aralarında bir de nehir akıtmıştık.
Kedua kebun itu lalu menghasilkan buah kurma, anggur, dan buah lainnya. Buahnya tidak berkurang sedikit pun, bahkan buahnya ada secara sempurna. Di antara kedua kebun itu Kami alirkan sungai agar mengairi keduanya dengan mudah.
Chaque jardin donne des récoltes abondantes de dattes, raisins et de grains, de sorte à ce que rien ne manque à leur propriétaire. Ajoutons aussi que Nous avons fait couler une rivière entre les deux jardins afin qu’ils soient facilement irrigués.
Mỗi ngôi vườn đều xum xuê trái quả, cả nho, chà là và mảnh rẫy, không có một trái quả nào bị hư hỏng hay bị lép, tất cả đều hoàn hảo, và TA đã cho một con sông chảy chính giữa hai ngôi vườn để tiện tưới tiêu.
Commentary
The word: ثَمَرٌ (thamar) in: وَكَانَ لَهُ ثَمَرٌ (And he had wealth - 34) means the fruit of trees as well as wealth, in an absolute sense. At this place, Sayyidna Ibn ` Abbas ؓ ، Mujahid and Qatadah have taken it in the later sense (Ibn Kathir) According to the Lexicon, al-Qamus, this word is used to denote the fruit of the tree and wealth of all kinds. This tells us that not only did he own gardens and farms, he also had gold, silver and other luxuries. Even his words reported by the Qur'an: (I am greater than you in wealth -34) also express the same sense. (Ibn Kathir)
About the statement: مَا شآء اللہ لا قُوَۃَ اِلَّا بِاللہِ : "[ Everything is ] as Allah wills. There is no power except with Allah," it has been reported in Shu'ab al-'Iman on the authority of Sayyidna Anas ؓ that the Holy Prophet ﷺ said, "whoever sees something, likes it - and says 'masha'Allahu la quwwata illa bil-lah' - nothing will harm it (that is, what he likes will stay protected).' And it appears in other reports, 'whoever recites this kalimah when he likes something he sees, it will stay protected against the evil eye.'
The gist of the arguments of these two persons, as explained by Maulana Ashraf Ali Thanavi (رح) in Khulasa-e-Tafsir
These verses have described the event of two persons one of whom had a lot of wealth and, proud of it, he refused to accept that there is any life after death, and if there is one, he claimed, he will be given more wealth and reward therein. His argument was that if Allah was not pleased with him, he would not have this amount of wealth in this world.
The other person, though less than him in wealth, was a true believer. He refuted the argument of the former one by saying that the worldly wealth is not a sign of one's being close to Allah, because the worldly benefits are given by Allah, in one way or the other, even to the disbelievers and sinful persons, rather to the snakes, scorpions and beasts. It is a horrible mistake to presume that they are the signs of one's being approved by Allah. Therefore, neither your wealth is the proof of your behaviour being approved by Allah, nor my lesser wealth is a proof of disapproval by Him. Allah's approval or disapproval depends on one's faith and deeds alone and not on the amount of wealth one has.
Người chủ của hai ngôi vườn (người vô đức tin) được mùa, y nói với người bạn có đức tin của y trong lúc đang trò chuyện với vẻ kiêu hãnh và tự cao tự đại: Tôi có nhiều của cải hơn anh và tôi cũng mạnh hơn anh về số thành viên trong gia đình.
El propietario de los dos viñedos tenía otras riquezas y frutos y le dijo a su amigo, mientras le hablaba con arrogancia para impresionarlo: “Poseo más riqueza que tú, mayores influencias y una familia más fuerte”.
Le propriétaire, qui possédait en plus de ces deux jardins d’autres richesses encore, dit avec orgueil à son compagnon, croyant en disant cela le contrarier: Je suis plus riche et plus puissant que toi et j’appartiens à un clan plus influent que le tien.
34- Onun ayrıca bir geliri daha vardı. Bu yüzden arkadaşıyla konuşurken ona:“Ben malca senden zenginim, sayıca da senden güçlüyüm.” dedi.
35- Kendi nefsine zulmeder bir halde bağına girdi ve dedi ki:“Bu bağın yok olacağını asla düşünmüyorum.”
36- “Kıyametin kopacağını da sanmıyorum. Eğer Rabbime döndürülecek olursam da mutlaka döneceğim yerde bundan daha iyisini bulurum.”
34. “Onun” yani bu iki bağın sahibi olan adamın “ayrıca bir geliri daha vardı.” “Gelir” anlamındaki kelimenin (ثَمَرٞ ) nekire/belirtisiz gelmesi, bu gelirin çok büyük olduğunu ifade eder. Yani bu iki bahçesi meyvelerini ve mahsüllerini mükemmel bir şekilde vermiş, bahçedeki ağaçların bol meyveler dolayısıyla dalları yere sarkmış, bununla birlikte herhangi bir afet, hastalık veya mahsüllerini eksik vermek gibi olumsuz bir şeye de maruz kalmamışlardı. Bu ise dünyada alınacak mahsül ve ekinlerin en ileri derecesidir. Bundan dolayı da o adam gurura kapıldı, böbürlendi ve âhiretini unuttu.
34. Mü’min arkadaşı ile konuşurken, yani günlük alışılmış hususlardan birisi hakkında birbirlerine söz söylerlerken mü’min arkadaşına karşı övünerek:“Ben malca senden zenginim, sayıca da senden güçlüyüm” dedi ve hem malının çokluğu ile hem de kölelerinin, hizmetkârlarının ve yakınlarının oluşturduğu kendisini destekleyenlerin sayısıyla daha güçlü olduğunu ileri sürdü. Bu, onun cahilliğinden kaynaklanan bir iddiadır. Bir kimsenin bizatihi bir üstünlüğü, manevi bir niteliği bulunmadığı halde kendi dışında olan herhangi bir şeyle iftihar edip böbürlenmesinin ne anlamı var? Bu, ancak küçük bir çocuğun hiçbir aslı olmayan hayali şeylerle övünmesi kabilindendir.
35. Sonunda kendi cahilliği ve zulmünün mahkûmu oldu. Bağına girdiği sırada:“Bu bağın yok olacağını asla düşünmüyorum.” yani harab olup sonunun geleceğini sanmıyorum, dedi. Böylelikle dünya hayatı ile tatmin olup ona razı oldu. Öldükten sonra dirilişi de inkâr ederek şöyle dedi:
36. “Kıyametin kopacağını da sanmıyorum. Eğer” söz gelimi “Rabbime döndürülecek olursam, mutlaka döneceğim yerde bundan daha iyisini bulurum.” Hiç şüphesiz Allah, bana bu iki bahçeden daha iyisini verir. Bu sözler ile ilgili olarak iki ihtimal söz konusudur: Bu kimse ya işin hakikatini bilen birisidir ve bu sözleri alay ve dalga geçme amacıyla söylemektedir ki o zaman bu, küfrüne küfür katması demek olur. Yahut bu sözleri, onun gerçek kanaatini ifade etmektedir. Bu durumda ise o, insanların en bilgisizi ve en kıt akıllısı demektir. Zira dünyadaki lütuf ve ihsan ile âhiretteki lütuf ve ihsan arasında ayrılmaz bir ilişki olduğunu nereden çıkarmaktadır ki dünyada kendisine lütuf ve ihsan verilen kimselere âhirette de lütuf ve ihsanda bulunulacağı düşüncesine sahip olmuştur?! Hatta çoğunlukla görülen şudur ki Allah, gerçek dost ve seçkin kullarına dünyalığı kısar, buna karşılık âhirette herhangi bir payları bulunmayan düşmanlarına da dünyalığı bol bol verir. Anlaşıldığı kadarıyla bu kimse, gerçek durumu bilmekle birlikte bu sözü alay olsun diye söylemiştir. Buna delil de Yüce Allah’ın:“Kendi nefsine zulmeder bir halde bağına girdi” buyruğudur. Onun bahçesine girişini zulüm ile nitelendirerek o sözleri zulümle söylediğini belirtilmiş olması, onun azgınlığına ve inadına delildir.
Onaj nevjernik, osim vrtova, imao je i mnoga druga dobra, pa svom drugu vjerniku jednom prilikom oholo reče: “Ja imam više imetka od tebe, a moji pomagači i rođaci jači su i ugledniji od tvojih!”
Nagkaroon ang may-ari ng dalawang taniman ng mga yaman at mga iba pang bunga kaya nagsabi siya sa kasamahan niyang mananampalataya habang siya ay nakikipag-usap dito upang magpasikat dito habang nalilinlang: "Ako ay higit na marami kaysa sa iyo sa mga yaman, higit na makapangyarihan sa impluwensiya, at higit na malakas sa angkan."
İki bahçenin sahibi olan kimsenin, bu iki bahçeden başka ürünleri ve gelirleri de vardı. Bundan dolayı Mümin olan arkadaşını etkilemek için gururlu ve kibirli halde şöyle dedi: Mal yönünden senden daha zenginim, insan sayısı olarak senden üstünüm ve aşiret olarak da senden daha kuvvetliyim.
The owner of the two gardens had other wealth and fruit and he said to his friend, as he spoke to him in conceit to make an impact on him, “I have more wealth than you, more support and a stronger family.”
E il proprietario dei giardini possedeva altre ricchezze e altri frutti. Disse al suo amico credente, mentre discuteva con lui, in modo da fargli invidia, con superbia: "Io possiedo più ricchezze di te e possiedo un rango maggiore del tuo, e la mia tribù è più forte".
"Dan dia memasuki kebunnya sedang dia zhalim terhadap dirinya sendiri; dia berkata, 'Aku kira
kebun ini tidak akan binasa selama-lamanya, dan aku tidak mengira Hari Kiamat itu akan datang,
dan jika sekiranya aku dikembalikan kepada Rabbku, pasti aku akan mendapat tempat kembali yang
lebih baik daripada kebun-kebun itu'." (Al-Kahfi : 35-36).
(34) ﴾ وَكَانَ لَهُۥ ﴿ "Dan dia mempunyai," laki-laki itu mempunyai ﴾
ثَمَرٞ ﴿ "kekayaan besar," (kekayaan) yang sangat besar, sebagaimana makna yang dikandung oleh bentuk nakirah (indefinite noun). Mak-sudnya: Kedua kebun tersebut benar-benar sempurna buahnya, sangat kuat pohon-pohonnya dan belum pernah terserang penyakit atau hal yang mencacatinya. Ini merupakan titik klimaks perhias-an dunia dalam masalah tanaman. Oleh karena itu, laki-laki ini tertipu, berbangga diri dan bermegah-megah, tapi melupakan akhi-ratnya.
Maka berkatalah pemilik kedua kebun itu kepada temannya yang Mukmin saat mereka berdua berbincang-bincang. Yakni, se-dang berdiskusi tentang sebagian kejadian hidup yang biasa ber-laku dengan nada membanggakan diri di hadapan temannya (yang beriman), ﴾ أَنَا۠ أَكۡثَرُ مِنكَ مَالٗا وَأَعَزُّ
نَفَرٗا 34 ﴿ "Hartaku lebih banyak daripada hartamu dan pengikut-pengikutku lebih kuat." Dia
bangga karena harta-nya banyak dan penolong-penolongnya yang kuat dari kalangan budak, pembantu,
dan kerabat-kerabatnya.
Ini merupakan sudut kejahilan darinya. Kalau bukan demikian, kebanggaan apa pun dengan hal-hal
yang berada di luar fisiknya, yang tidak memiliki keutamaan psikologis dan sifat maknawi, maka
kebanggaannya itu ibarat kebanggaan seorang anak dengan angan-angan (kosong) yang tidak ada kepastian hakikatnya!
(35-36) Lalu rasa bangga di hadapan temannya itu tidak cukup sampai di
situ, sampai akhirnya dia menetapkan dengan kejahilan dan kebodohannya dan menyangka tatkala
masuk ke dalam kebunnya ﴾ قَالَ مَآ أَظُنُّ أَن تَبِيدَ هَٰذِهِۦٓ ﴿ "Ia berkata, 'Aku kira kebun ini tidak akan binasa '," yaitu terputus dan sirna ﴾
أَبَدٗا 35 ﴿ "selama-lama-nya." Dia merasa tenang dan ridha dengan dunia serta mengingkari Hari Kebangkitan.
Dia berkata, ﴾ وَمَآ أَظُنُّ ٱلسَّاعَةَ قَآئِمَةٗ وَلَئِن رُّدِدتُّ إِلَىٰ رَبِّي ﴿ "Dan aku tidak mengira Hari Kiamat itu akan datang, dan jika sekiranya aku dikembali-kan kepada Rabbku," sebagai prediksinya ﴾
لَأَجِدَنَّ خَيۡرٗا مِّنۡهَا مُنقَلَبٗا 36 ﴿ "pasti aku akan mendapat tempat kembali yang lebih baik daripada kebun-kebun itu," maksudnya Dia akan memberikan kepadaku yang lebih baik daripada kedua kebun ini! Perkataan ini tidak lepas dari dua per-kara, boleh jadi dia mengetahui kepastian keadaan, jadi perkataan-nya ini ditujukan untuk mengejek dan mengolok-olok, sehingga menjadi bentuk tambahan kekufuran kepada kekufuran (sebelum-nya), atau, perkataannya itu adalah benar-benar prasangka murni terhadap sebuah kepastian.
Maka, jadilah dia orang yang paling bodoh, lagi pincang akal-nya. Apakah terdapat korelasi antara kenikmatan dunia dengan kenikmatan akhirat, hingga dia menyangka dengan kebodohan-nya, barangsiapa diberi kenikmatan di dunia, pasti akan diberi kenikmatan pula di akhirat?! Bahkan pada umumnya, Allah تعالى menjauhkan dunia dari wali-wali dan orang-orang pilihanNya, lalu memudahkannya bagi musuh-musuhNya yang tidak memiliki apa-apa di akhirat.
Secara tekstual, dia mengetahui kepastian keadaan. Akan te-tapi, dia mengatakan perkataan ini dalam rangka melontarkan ejekan dan olokan dengan dalil Fiman Allah, ﴾
وَدَخَلَ جَنَّتَهُۥ وَهُوَ ظَالِمٞ لِّنَفۡسِهِۦ ﴿ "Dan dia memasuki kebunnya sedang dia zhalim
terhadap dirinya sendiri." Penetapan bahwa dia bersifat zhalim ketika memasukinya, yang kemudian
muncul ucapannya yang telah terjadi itu, menunjukkan kesombongan dan kecongkakannya.
Pemilik dua kebun ini juga memiliki kekayaan dan buah-buahan yang lain. Lalu dengan angkuh ia berkata kepada kawannya yang beriman ketika bercakap-cakap dengannya guna mempengaruhinya, "Hartaku lebih banyak daripada hartamu, kedudukanku lebih mulia darimu, dan kerabat serta pengikutku lebih banyak darimu."
El incrédulo, lleno de incredulidad y soberbia, entró en su viñedo junto con el creyente para mostrárselo. El incrédulo dijo: “No creo que este viñedo que tú ves perezca, porque he tomado todas las medidas para que perdure.
Il miscredente entrò nel suo giardino assieme al suo amico credente per mostrarglielo, ed egli era ingiusto nei suoi confronti a causa della sua miscredenza e superbia. Il miscredente disse: "Questo giardino che vedi non finirà mai, poiché ho fatto di tutto affinché duri per sempre".
Bu kâfir kişi, Mümin olan kimseyle birlikte bahçesini ona göstermek için kendisine küfür ve beğenmişlik ile zulmederek oraya geldi. Kâfir şöyle dedi: Ben kalıcı olmasını sağlayacak araçlar edindim, görmüş olduğun bu bahçenin yok olacağını zannetmiyorum.
The disbeliever entered his garden along with the believer to show it to him, whilst he was wronging himself by his disbelief and conceit. The disbeliever said: I do not think that this garden that you see will ever perish, because I have taken all measures for its survival.
I jedne prilike nevjernik uđe u svoj vrt sa vjernikom, da bi mu pokazao šta sve ima. Taj je nevjernik pripisivao Allahu sudruga i poricao Sudnji dan, čime je sebi nepravdu učinio. On ponosno i zadivljeno uzviknu: “Uvjeren sam da ovaj moj vrt nikad neće propasti, jer sam s tim u vezi poduzeo sve potrebne korake!”
Pumasok ang tagatangging sumampalataya sa taniman niya habang kasa-kasama ng mananampalataya upang ipakita rito iyon habang siya ay lumalabag sa katarungan sa sarili niya dahil sa kawalang-pananampalataya at paghanga [sa sarili]. Nagsabi ang tagatangging sumampalataya: "Hindi ako nagpapalagay na malilipol ang tanimang ito na nasasaksihan mo dahil sa ginawa ko para rito ng mga kadahilanan ng pananatili.
Lalu orang kafir itu memasuki kebunnya dengan ditemani orang mukmin agar ia memperlihatkan kebunnya padanya dalam keadaan menzalimi dirinya sendiri dengan sikap kafir dan keangkuhannya, ia berkata, "Aku kira kebun yang engkau lihat ini tidak akan binasa selama-lamanya, karena aku selalu memeliharanya agar selalu kekal.
Le mécréant, coupable de mécréance et d’orgueil, entra ensuite dans son jardin accompagné du croyant afin de le lui montrer. Puis il dit: Je ne crois pas que ce jardin-ci disparaisse un jour, puisque je me suis donné tous les moyens pour qu’il subsiste.
Người vô đức tin đi vào vườn của y cùng với người bạn có đức tin của y, y muốn cho người bạn của mình thấy sự tốt tươi của ngôi vườn của y như thế nào, y đi vào vườn và tự làm hại bản thân mình bằng sự vô đức tin và lòng tự đắc, y tự tin nói với người bạn của mình: tôi nghĩ ngôi vườn tốt tươi này như anh đã thấy không thể nào tiêu tan được; chẳng có lý do gì mà nó không còn.
Y - người vô đức tin - tiếp tục nói với người bạn có đức tin của y với lời lẽ và quan điểm vô đức tin của mình:Tôi không nghĩ Ngày Tận Thế sẽ xảy ra, bởi chẳng có cuộc sống nào ngoài cuộc sống tiếp diễn này,mà giả sử cho dù có Tận Thế thực sự đi chăng nữa thì khi tôi được đưa trở về với Thượng Đế thì chắc chắn tôi sẽ trở về với một ngôi vườn tốt đẹp hơn ngôi vườn này bởi tôi đã giàu có ở đây thì tôi phải giàu có sau khi được phục sinh
Tampoco creo que el fin del mundo llegue. La vida simplemente continuará. Sin embargo, si ocurre y resucito, y vuelvo a mi Señor, descubriré que a donde iré después de la resurrección será mejor que este viñedo mío. Ser rico en este mundo significa que también seré rico después de la resurrección”.
E non credo che il Giorno del Giudizio giungerà; in verità, è una vita continua. Anche ammettendo dovesse accadere, se venissi resuscitato e tornassi al mio Dio, troverei, dopo la mia resurrezione, cose migliori dei giardini che già possiedo, poiché, essendo io ricco in questa vita, è doveroso che io lo sia anche nell'Aldilà.
Je ne crois pas non plus que la Résurrection aura lieu car la vie ne s’arrêtera jamais. Puis même si elle a lieu, je trouverai meilleur que ce jardin une fois ressuscité, car le fait que je sois riche dans ce bas monde impose que je redevienne riche une fois ressuscité.
Hindi ako nagpalagay na ang Pagbangon [ng mga patay] ay mangyayari. [Ang buhay na] ito ay isang buhay na nagpapatuloy lamang. Ipagpalagay na magaganap ito, kapag binuhay ako at ibinalik ako sa Panginoon ko ay talagang makatatagpo nga ako matapos ng pagkabuhay ng panunumbalikan ko na higit na mainam kaysa sa taniman kong ito sapagkat ang pagiging mayaman ko sa Mundo ay humihiling na ako ay maging mayaman matapos ng pagkabuhay."
I also do not think that the rising will occur. Life will simply continue. If it does occur and I happened to be resurrected and be returned to my Lord, then I will find that what I will go back to after resurrection will be better than this garden of mine. My being rich in this world means that I will be rich after resurrection as well.
Aku juga tidak pernah percaya bahwa hari Kiamat itu akan terjadi karena kehidupan kita ini adalah kehidupan yang kekal. Bahkan, apabila hari Kiamat benar-benar terjadi, kemudian aku dibangkitkan dan dikembalikan kepada Tuhanku maka aku pasti mendapatkan tempat kembali yang lebih baik daripada kebunku ini karena keadaanku yang kaya raya di dunia ini menunjukkan bahwa aku akan kaya juga setelah hari kebangkitan."
Kıyametin kopacağını da hiç zannetmiyorum. Bununla beraber hayat devam ediyor. Kıyametin koptuğunu var sayarsak, öldükten sonra tekrar dirildiğimde ve Rabbime geri döndürüldüğümde, tekrar diriltildikten sonra döneceğim yer olarak ben bu bahçemden daha güzelini bulacağım. Dünyada zengin olmam, ölümden sonra dirildiğim zaman da zengin olmamı gerektirir.
Na to je dodao: “Također sam uvjeren da se Sudnji dan neće dogoditi, već da postoji samo ovosvjetski život. Ako bismo hipotetički pretpostvili da će biti Sudnji dan, i da se ja vratim Allahu poslije smrti, na onom će me svijetu čekati nešto bolje od mog vrta. To što sam bogat na ovom svijetu znači da bih bio bogat i na onom svijetu."
Take the example of a lush green garden which, due to a sudden natural calamity, is completely destroyed. This, figuratively speaking, will be the fate of one who achieves wealth and position in this world and becomes proud as a result. Whatever share of wealth and position a man receives in this world is, in fact, a test from God. But an unjust and transgressing man takes it to be the result of his own efforts. Consequently he develops an attitude of arrogance. He looks down upon a person whose share of wealth and position in this world is comparatively inferior. He develops a certain type of mindset by which he thinks that his world will never come to an end, and that even if this world ends and another world comes into existence, there is no reason why he should not enjoy the same comfortable conditions as he is enjoying here. He fails to differentiate between the world of trial and the world of reward.
The Response of the Poor Believer
Allah tells us how the rich man's believing companion replied to him, warning and rebuking him for his disbelief in Allah and allowing himself to be deceived.
أَكَفَرْتَ بِالَّذِى خَلَقَكَ مِن تُرَابٍ
(Do you disbelieve in Him Who created you out of dust...) This is a denunciation, pointing out the seriousness of his rejection of his Lord Who created and formed man out of dust -- that is, refering to Adam -- then made his offspring from despised liquid, as Allah says:
كَيْفَ تَكْفُرُونَ بِاللَّهِ وَكُنتُمْ أَمْوَتًا فَأَحْيَـكُمْ
(How can you disbelieve in Allah Seeing that you were dead and He gave you life) 2:28 meaning, how can you reject your Lord and His clear signs to you, which every one recognizes in himself, for there is no one among His creatures who does not know that he was nothing, then he came to be, and his existence is not due to himself or any other creature. He knows that his existence is due to his Creator, beside Whom there is no other god, the Creator of all things. So the believer said:
لَّكِنَّ هُوَ اللَّهُ رَبِّى
(But as for my part, (I believe) that He is Allah, my Lord,) meaning, `I do not say what you say; rather I acknowledge the Oneness and Lordship of Allah,'
وَلاَ أُشْرِكُ بِرَبِّى أَحَدًا
(and none shall I associate as partner with my Lord. ) meaning, He is Allah, the One Who is to be worshipped Alone, with no partner or associate. Then he said:
وَلَوْلا إِذْ دَخَلْتَ جَنَّتَكَ قُلْتَ مَا شَآءَ اللَّهُ لاَ قُوَّةَ إِلاَّ بِاللَّهِ إِن تَرَنِ أَنَاْ أَقَلَّ مِنكَ مَالاً وَوَلَدًا
(It was better for you to say, when you entered your garden, `That which Allah wills! There is no power but with Allah!' If you see me less than you in wealth, and children.) Here he was urging and encouraging him to say that, as if he was saying, "When you entered your garden and looked at it and liked it, why would'nt you praise Allah for the blessings He gave you and the wealth and children that He has given to you and not to others Why did you not say `That which Allah wills! There is no power but with Allah!"' One of the Salaf said, "Whoever is delighted with something in his circumstances or his wealth or his children, let him say, `That which Allah wills! There is no power but with Allah!"' This is based on this Ayah. It was reported in the Sahih from Abu Musa that the Messenger of Allah ﷺ said:
«أَلَا أَدُلُّكَ عَلَى كَنْزٍ مِنْ كُنُوزِ الْجَنَّةِ؟ لَا حَوْلَ وَلَا قُوَّةَ إِلَّا بِالله»
(Shall I not tell you about some of the treasure of Paradise La hawla wa la quwwata illa billah (There is no power or might but with Allah).)
فعسَى رَبِّى أَن يُؤْتِيَنِ خَيْرًا مِّن جَنَّتِكَ
(It may be that my Lord will give me something better than your garden, ) in the Hereafter
وَيُرْسِلَ عَلَيْهَا
(and will send on it) on your garden in this world, which you think will never come to an end or cease to be,
حُسْبَانًا مِّنَ السَّمَآءِ
(Husban from the sky,) Ibn `Abbas, Ad-Dahhak and Qatadah said -- and Malik narrated that Az-Zuhri said -- a punishment from heaven. The apparent meaning is that it is a mighty rain which would disrupt his garden and uproot its plants and trees. As he said:
فَتُصْبِحَ صَعِيدًا زَلَقًا
(then it will be as a barren slippery earth.) meaning, smooth mud in which one cannot get a foothold. Ibn `Abbas said, "Like land without vegetation, where nothing grows."
أَوْ يُصْبِحَ مَآؤُهَا غَوْرًا
(Or the water thereof becomes Ghawran) means, it disappears into the earth, which is the opposite of flowing water that seeks the surface of the earth. So Gha'ir is to go lower. as Allah says:
قُلْ أَرَءَيْتُمْ إِنْ أَصْبَحَ مَآؤُكُمْ غَوْراً فَمَن يَأْتِيكُمْ بِمَآءٍ مَّعِينٍ
(Say: "Tell me! If your water were Ghawran, who then can supply you with flowing water") 67: 30 meaning, water that flows in all directions. And here Allah says:
أَوْ يُصْبِحَ مَآؤُهَا غَوْرًا فَلَن تَسْتَطِيعَ لَهُ طَلَبًا
(Or the water thereof (of the gardens) becomes deep-sunken (underground) so that you will never be able to seek it.) Ghawr is from the same root as Gha'ir and has a similar meaning, but is more intensive.
Onaj mu vjernik, iskreno ga savjetujući, reče: “Kako ne vjeruješ u Allaha, a On je stvorio tvog oca Adema od zemlje, tebe je formirao od neznatne tekućine, a zatim ti na koncu najljepši oblik dao?! Ko je u stanju da stvori iz ničeg, taj može i proživiti nakon smrti.”
Su compañero creyente le dijo mientras tenía esta conversación: “¿Acaso no crees en Aquel que creó a tu padre, Adán, del polvo, luego te creó de un óvulo fecundado y más tarde te convirtió en un ser humano, y te proporcionó tus extremidades para completarte? El que tiene poder para hacer todo eso también tiene el poder de resucitarte.
37- Arkadaşı ona karşılık vererek dedi ki:“Seni önce topraktan, sonra da bir damla sudan yaratan, sonra da seni tam bir insan haline getireni inkar mı ediyorsun?”
38- “Ama ben (böyle yapmam). O Allah, benim Rabbim’dir ve ben, Rabbime hiç kimseyi ortak koşmam.”
37. Yani mü’min arkadaşı ona öğüt vererek, Yüce Allah’ın onu dünyada ilk olarak yaratmış olduğu halini hatırlatarak ve:“Seni önce topraktan, sonra da bir damla sudan yaratan, sonra da seni tam bir insan haline getireni” diyerek ona Allah’ı hatırlatmaktadır. Yani seni var eden, ihtiyaçlarını karşılayan, nimetlerini ihsan edip kesintisiz olarak bağışlayan, seni bir halden bir hale naklederek sonunda bir adam yapıp azaları ve aklî melekeleri ile kâmil bir hale getiren, böylelikle senin için sebepleri kolaylaştırıp bunca dünya nimetlerini ihsan eden yüce Allah'tır. Sen bu nimetleri kendi güç ve imkânlarınla elde etmedin. Aksine bunlar Yüce Allah’ın sana bir lütfudur. Peki, seni önce topraktan yaratan, sonra bir damla sudan yaratan, sonra da seni tam bir insan yapan Allah’ı inkar etmen olacak şey değil? O’nun nimetlerini nasıl bilmezlikten gelebilirsin? O’nun seni diriltmeyeceğini, diriltse dahi şu anda sahip olduğun bahçenden daha iyisini vereceğini nasıl iddia edebilirsin? Bu yapılmaması gereken ve hiç uygun olmayan bir iddiadır.
38. Mü’min arkadaşı onun halini, küfür ve azgınlığını sürdürdüğünü görünce Rabbine şükretmek ve bu gibi tartışma ve şüphelerin varid olması halinde bile dinini açıkça ilan etmek üzere şunları söylemiştir:“Ama ben (böyle yapmam). O Allah, benim Rabbim’dir ve ben, Rabbime hiç kimseyi ortak koşmam.” Bu sözleriyle Rabbinin rububiyetini ve rububiyetinde tek oluşunu ikrar edip O’na itaat ve ibadete bağlılığını, O’na hiçbir yaratılmışı ortak koşmayacağını açıkça ilan etmektedir.
Daha sonra da -mal ve çocuklarının azlığına rağmen- Yüce Allah’ın ona ihsan etmiş olduğu iman ve İslâm nimetinin, gerçek nimet olduğunu, bunların dışındaki nimetlerin ise yok olmaya mahkum olduğunu, hatta bunlardan dolayı azaba ve ibretli cezalara maruz kalınabileceğini hatırlatarak şunları söylemektedir:
Son compagnon croyant lui dit en guise de réponse: Mécrois-tu en Celui qui a créé ton père Adam de terre, t’a créé toi à partir de sperme puis a fait de toi un être humain mâle, t’a donné des membres et a fait de toi une créature parfaite? Celui qui est capable de tout cela est capable de te ressusciter.
Kendisiyle konuşan Mümin kimse ise, ona sözünü tekrar ederek şöyle dedi: "Baban Âdem'i topraktan yaratan, sonra seni meniden yaratan, sonra da olgun erkek bir insan haline getiren, bütün azalarını dengeli ve mükemmel olarak yaratan Rabbine iman etmede küfür mü ediyorsun? Şüphesiz bunların hepsini eksiksiz olarak yapmaya gücü yetenin, öldükten sonra tekrar diriltmeye de gücü yeter.
Disse lui il suo compagno credente, rimproverandolo: "Hai forse rinnegato Colui che ha creato tuo padre Ǣdem dalla terra, e che poi ti ha creato dallo sperma, e che poi ti ha reso un essere umano di sesso maschile, e che ha fissato i tuoi arti e ti ha reso completo, così come sei ora?! Colui che è in grado di fare ciò è in grado di resuscitarti!"
Kawannya yang mukmin lalu berkata kepadanya sembari berusaha menyadarkannya, "Apakah engkau telah ingkar dan kafir terhadap Tuhan yang menciptakan kakekmu, Adam dari tanah, lalu menciptakan dirimu dari air mani, kemudian engkau menjadi seorang laki-laki dan menegakkan anggota tubuhmu sehingga menjadi sempurna? Sungguh yang kuasa melakukan itu semua, pasti kuasa untuk membangkitkan dirimu kembali.
His believing friend said to him whilst having this conversation: Do you reject the One Who created your father, Adam, from dust. Then He created you from sperm. Then He made you into a male human being and proportioned your limbs making you complete? The One who has power to do all of that is able to resurrect you.
Nagsabi sa kanya ang kasamahan niyang mananampalataya habang ito ay umuulit sa kanya ng pangungusap: "Tumanggi ka bang sumampalataya sa lumikha sa ama mong si Adan mula sa alabok, pagkatapos lumikha sa iyo mismo mula sa punlay, pagkatapos gumawa sa iyo bilang isang taong lalaki, nagpaangkop sa mga bahagi ng katawan mo, at gumawa sa iyong buo? Ang nakakaya niyon sa kabuuan niyon ay nakakakaya sa pagbuhay muli sa iyo.
Người bạn có đức tin của y - kẻ vô đức tin, chủ của ngôi vườn - đáp lại lời của y: Chẳng lẽ anh lại vô đức tin nơi Đấng đã tạo tổ tiên của anh - Adam từ đất bụi, rồi tạo anh ra từ tinh dịch, rồi làm cho anh thành một người đàn ông hoàn chỉnh thế này? Đấng đã có khả năng trên tất cả những sự việc đó chắc chắn thừa khả năng làm cho anh sống lại từ cõi chết.
"Kawannya (yang Mukmin) berkata kepadanya, sedang dia bercakap-cakap
dengannya, 'Apakah kamu kafir kepada (Rabb) yang menciptakan kamu dari
tanah, kemudian dari setetes air mani, lalu Dia menjadikan kamu seorang laki-laki yang sempurna.
Tetapi aku (percaya bahwa) Dia-lah Allah, Rabbku, dan aku tidak
mem-persekutukan seorang pun dengan Rabbku'." (Al-Kahfi: 37-38).
(37) Temannya yang Mukmin berkata untuk menasihati dan mengingatkan
keadaan pertamanya ketika Allah menjadikan diri-nya di dunia dalam bentuk tersebut yaitu, ﴾ مِن
تُرَابٖ ثُمَّ مِن نُّطۡفَةٖ ثُمَّ سَوَّىٰكَ رَجُلٗا 37 ﴿ "dari tanah, kemudian dari setetes air
mani, lalu Dia menjadikan kamu seorang laki-laki yang sempurna," Dia-lah Allah yang
mengarunia-kan kepadamu nikmat penciptaan dan bantuan, dan senantiasa mencurahkan kenikmatan
kepadamu secara silih-berganti serta mengalihkanmu dari satu fase ke fase berikutnya sampai
Allah menjadikanmu sebagai seorang laki-laki dengan anggota fisik yang sempurna, anggota tubuh
yang teraba maupun yang abstrak.
Dengan itu, Allah memudahkan bagimu segala sebab-sebab kemudahan, menyiapkan untukmu
kenikmatan-kenikmatan dunia. Engkau tidak mendapatkan dunia dengan upaya dan kekuatanmu sendiri.
Tetapi, karena karunia Allah kepadamu. Maka, apakah patut engkau mengingkari Allah yang telah
menciptakanmu dari tanah kemudian dari setetes air mani, lalu menjadikanmu sebagai seorang
laki-laki yang sempurna, sementara engkau tidak peduli dengan nikmatNya dan menyangka bahwa Dia
tidak akan mampu membangkitkanmu, (dan menyangka) kalau Dia
membangkitkan-mu, niscaya Dia akan memberikan kepadamu karunia yang lebih baik dari kebunmu?!
Ini merupakan hal yang tidak pantas dan tidak layak.
(38) Oleh karena itu, tatkala temannya yang beriman melihat kondisinya
dan konsistensinya dalam kekufuran dan kezhaliman, maka temannya itu berkata mengabarkan tentang
dirinya dengan nada bersyukur kepada Rabbnya dan menegaskan agamanya ketika terjadi
perdebatan-perdebatan dan lontaran-lontaran syubhat, ﴾ لَّٰكِنَّا۠ هُوَ ٱللَّهُ رَبِّي وَلَآ
أُشۡرِكُ بِرَبِّيٓ أَحَدٗا 38 ﴿ "Tetapi aku (percaya bahwa), 'Dia-lah
Allah, Rabbku, dan aku tidak mempersekutukan seorang pun dengan Rabbku'," dia mengakui rububiyah
Allah dan keesaanNya dalam rububiyah, dia konsisten dalam ketaatan dan ibadah kepadaNya, dan
bahwa-sanya dia tidak akan mempersekutukanNya dengan siapa pun dari makhlukNya.
Kemudian, dia mengabarkan bahwa nikmat Allah kepadanya berupa keimanan dan Islam, sekalipun
harta dan anaknya sedikit, sesungguhnya merupakan kenikmatan yang sebenarnya. Adapun kenikmatan
selain itu, akan terancam musnah dan hukuman serta siksaan terhadapnya. Dia berkata,
Người có đức tin nói tiếp: "Nhưng đối với tôi, tôi không nói những lời này của anh mà tôi chỉ nói: Allah là Thượng Đế của tôi, Ngài đã ban ân huệ cho tôi, và tôi không tổ hợp với Ngài bất cứ đối tác ngang vai nào trong thờ phượng (tức tôi thờ phượng chỉ một mình Ngài)".
Pero yo no profeso esta afirmación tuya. Simplemente digo: Al-lah es mi Señor, Quien nos ha colmado con Sus bendiciones, y no Le asocio coparticipe alguno en la adoración.
But I do not profess this statement of yours. I simply say: He, Allah, may He be glorified, is my Lord, who has showered us with His blessings, and I do not associate anyone with Him in worship.
Ama ben senin dediğin gibi değil de, şöyle derim: O Allah -Subhânehu ve Teâlâ- nimetleriyle bizlere lütfeden Rabbimdir ve ben Rabbime ibadette hiç kimseyi O’na ortak koşmam.
“Ja nisam kao ti, ja ne poričem oživljenje niti negiram Allahove blagodati, već smatram da je Allah jedini Stvoritelj i darežljivi Opskrbitelj, te ja Njemu nikog ni u čemu ravnim ne smatram, niti druga božanstva obožavam”, objasnio je vjernik.
Subalit ako ay hindi nagsasabi ng sabi mong ito. Nagsasabi lamang ako: 'Siya ay si Allāh – kaluwalhatian sa Kanya – na Panginoon ko, ang tagapagmabuting-loob ng mga biyaya Niya sa atin. Hindi ako nagtatambal sa Kanya ng isa man sa pagsamba.
Pour ma part, je n’adhère pas à ce que tu prétends mais je dis plutôt: C’est Allah mon Seigneur qui m’a fait la faveur de m’accorder des bienfaits et je L’adore en ne Lui associant aucune divinité.
Io non dico ciò che dici; in verità, io dico: "Egli è Allāh, gloria Sua, il mio Dio, Colui che, per Sua Generosità, ci concede le Sue grazie. Non Gli associo alcuno dei Suoi sudditi nella Sua adorazione"
Namun, aku tidak akan berkata seperti yang engkau katakan, aku hanya berkata, 'Dialah Allah, Tuhanku yang menganugerahkan kita berbagai nikmat-Nya dan aku tidak akan menyekutukan-Nya dengan sesuatu pun dalam beribadah pada-Nya.'
Bahçene girdiğin zaman şöyle söylemen gerekmez miydi?: "Mâşallah, bu Yüce Allah'ın dilemesiyle olmuştur, kuvvet yalnız Allah'a mahsustur." Çünkü hiçbir kimsenin kuvveti yoktur, kuvvet sadece Allah'ındır. O dilediğini yapan, O kuvvetli olandır. Eğer malca ve evlatça beni kendinden daha fakir görüyorsan bile (böyle demeliydin).
Non sarebbe stato meglio per te, quando sei entrato nel tuo giardino, dire: "Per volere di Allāh; nessuno ha potere se non tramite Allāh; Egli fa ciò che vuole. Lui è il Forte." Se mi vedi, oggi, più povero di te e con meno figli…
“Zašto nisi, ugledavši prelijepi svoj vrt, diveći mu se, kazao: ‘Mašallah! La havle ve la kuvvete illa billah!’ Naime, Allah ti je, Svojom moći i voljom, omogućio da imaš sve to, a On radi ono što želi! I On je Moćni! Eto, ja imam manje bogatstva i potomstva od tebe”, (podsjetio je vjernik nevjernika).
Alangkah bagusnya bila memasuki kebunmu engkau berkata, 'Māsyā Allāh, lā quwwata illā billāh (Sungguh atas kehendak Allah semua ini terwujud, tidak ada kekuatan kecuali dengan pertolongan Allah)'; karena Dialah yang melakukan apa yang Dia kehendaki dan Dia Mahakuat. Jika engkau melihatku lebih miskin dan lebih sedikit anak dari dirimu,
Si al menos, cuando entraste a tus viñedos, hubieras dicho: ‘Esto es así porque Al-lah lo ha querido. Toda capacidad y poder proviene de Al-lah’. Él es quien hace lo que quiere y es Quien tiene fuerza absoluta. Ya vez, me consideras alguien más pobre que tú y con menos hijos.
"Dan mengapa kamu tidak mengucapkan tatkala memasuki kebunmu, 'Sungguh atas kehendak Allah (semua ini terwujud)! Tidak ada kekuatan kecuali dengan (pertolongan)
Allah.' Sekira-nya kamu menganggapku lebih sedikit darimu dalam hal harta dan keturunan, maka
mudah-mudahan Rabbku, akan memberi kepada-ku (kebun) yang lebih baik
daripada kebunmu (ini); dan mudah-mudahan Dia mengirimkan ketentuan
(petir) dari langit kepada kebunmu, hingga (kebun itu) menjadi tanah yang licin; atau airnya menjadi surut ke dalam
tanah, maka sekali-kali kamu tidak dapat menemukannya lagi.' Dan harta kekayaannya dibinasakan,
lalu dia membolak-balikkan kedua tangannya (tanda menyesal) ter-hadap
sesuatu yang telah dia belanjakan untuk itu, sedang pohon anggur itu roboh bersama para-paranya,
dan dia berkata, 'Aduhai kiranya dulu aku tidak mempersekutukan seorang pun dengan Rabbku.' Dan
tidak ada baginya segolongan pun yang menolong-nya selain Allah; dan sekali-kali dia tidak dapat
membela dirinya. Di sana pertolongan itu hanya dari Allah yang Haq. Dia adalah sebaik-baik
Pemberi pahala dan sebaik-baik Pemberi balasan." (AL-Kahfi : 39-44).
(39) Sahabat yang beriman berkata kepada kawannya yang kafir, "Engkau,
sekalipun membanggakan diri di depanku dengan harta dan anakmu yang banyak, dan kamu melihatku ﴾
أَقَلَّ مِنكَ مَالٗا وَوَلَدٗا 39 ﴿ "lebih sedikit darimu dalam hal harta dan keturunan,"
sesung-guhnya sesuatu yang ada di sisi Allah lebih baik dan lebih kekal, apa yang diharapkan
dari kebaikan dan curahan kebajikanNya lebih utama daripada seluruh (kenikmatan)
dunia yang mana orang-orang berlomba-lomba di dalamnya.
(40) ﴾ فَعَسَىٰ رَبِّيٓ أَن يُؤۡتِيَنِ خَيۡرٗا مِّن جَنَّتِكَ وَيُرۡسِلَ
عَلَيۡهَا ﴿ "Maka mudah-mudah-an Rabbku, akan memberi kepadaku (kebun) yang lebih baik daripada kebunmu (ini); dan mudah-mudahan Dia mengirimkan kepada kebunmu," maksudnya, (mengirimkan) kepada kebunmu yang mana karena-nya engkau berbuat melampaui batas dan ia memperdayakanmu ﴾
حُسۡبَانٗا مِّنَ ٱلسَّمَآءِ ﴿ "ketentuan (petir) dari langit," yaitu azab dengan hujan deras atau yang semacamnya ﴾
فَتُصۡبِحَ ﴿ "hingga (kebun itu)," lantaran azab tersebut ﴾
صَعِيدٗا زَلَقًا 40 ﴿ "menjadi tanah yang licin." Po-hon-pohonnya tercabut, buah-buahannya
rusak, tanaman-tanaman-nya tergenangi air dan kemanfaatannya lenyap.
(41) ﴾ أَوۡ يُصۡبِحَ مَآؤُهَا ﴿ "Atau airnya menjadi," yaitu air yang materi (pertumbuhannya) berasal darinya ﴾ غَوۡرٗا ﴿ "surut ke dalam tanah," masuk ke dalam tanah ﴾
فَلَن تَسۡتَطِيعَ لَهُۥ طَلَبٗا 41 ﴿ "maka sekali-kali kamu tidak dapat menemukannya lagi,"
maksudnya airnya masuk ke tanah dan tidak bisa dicapai lagi, baik dengan cangkul ataupun alat
lain-nya. Temannya yang Mukmin itu hanya mendoakan keburukan ter-hadap kebunnya (orang yang mengingkari nikmat Allah), lantaran didorong rasa marah karena
Allah. Sebab kebun itu telah memper-dayainya dan membuatnya melampaui batas dan dia merasa
ten-teram dengannya. Mungkin saja, ia mau bertaubat, kembali sadar dan memperhatikan urusannya.
(42) Maka Allah mengabulkan doanya ﴾ وَأُحِيطَ بِثَمَرِهِۦ ﴿ "dan harta kekayaannya dibinasakan," maksudnya, siksaan yang merata telah menimpanya dan memusnahkannya, sehingga tidak ada yang tersisa sedikit pun. (Maka) azab yang menimpa buah-buahan secara keseluruhan, berarti semua pepohonan, buah-buahan dan sawah ludes. Lalu dia pun amat menyesal dan sangat berduka cita ﴾
فَأَصۡبَحَ يُقَلِّبُ كَفَّيۡهِ عَلَىٰ مَآ أَنفَقَ فِيهَا ﴿ "lalu dia membolak-balikkan kedua tangannya (tanda menyesal) terhadap sesuatu yang telah ia belanjakan untuk itu," maksud-nya, (menyesal) karena ia telah banyak membelanjakan (modal) duniawi untuk kebun tersebut, sementara ia (sekarang) telah sirna dan lenyap, hingga tidak tersisa cadangan penggantinya. Maka, dia juga menyesal atas kesyirikan dan sifat keburukannya. Oleh karena itu, Allah berfirman, ﴾
وَيَقُولُ يَٰلَيۡتَنِي لَمۡ أُشۡرِكۡ بِرَبِّيٓ أَحَدٗا 42 ﴿ "Dia berkata, 'Aduhai kiranya dulu
aku tidak mempersekutukan seorang pun dengan Rabbku'."
(43) Allah تعالى berfirman, ﴾ وَلَمۡ تَكُن لَّهُۥ فِئَةٞ يَنصُرُونَهُۥ
مِن دُونِ ٱللَّهِ وَمَا كَانَ مُنتَصِرًا ﴿ "Dan tidak ada baginya segolongan pun yang menolongnya selain Allah; dan sekali-kali dia tidak dapat membela dirinya," maksudnya, tatkala azab menerjang kebunnya, maka hilanglah apa yang dulu dia bangga-banggakan di hadapan temannya melalui perkataannya, ﴾
أَنَا۠ أَكۡثَرُ مِنكَ مَالٗا وَأَعَزُّ نَفَرٗا 34 ﴿ "Hartaku lebih banyak daripada hartamu dan
pengikut-pengikutku lebih kuat." Mereka (para pengikut itu) tidak dapat
menolak azab darinya sedikit pun pada momentum yang dia sangat membutuhkannya. Dia pun tidak
dapat membela dirinya. Lalu bagaimana mungkin dia sanggup membela diri atau memiliki kemampuan
untuk menang di hadapan keputusan dan takdir Allah, yang mana jika telah Allah jalankan dan
takdirkan, sekiranya selu-ruh penghuni langit-langit dan bumi bersatu untuk mencampakkan sedikit
saja, niscaya mereka tidak akan sanggup?
Tidak mustahil, menilik (betapa besar) rahmat dan kelembutan Allah bahwa
pemilik kebun (yang telah dilingkari oleh siksaan) ke-adaannya membaik
dan Allah memberinya kesempatan kembali kepadaNya dan menemukan nalarnya yang lurus dan
meninggal-kan penentangan dan sikapnya yang melampaui batas. Dengan bukti, bahwa orang tersebut
memperlihatkan penyesalannya atas tindakan kesyirikannya kepada Rabbnya, dan bahwasanya Allah
telah menghilangkan dari dirinya sikap-sikap yang menyebabkan-nya melampaui batas dan
menghukuminya di dunia. Apabila Allah menghendaki kebaikan pada seorang hamba, niscaya Allah
menye-gerakan hukuman baginya di dunia. Kemurahan Allah tidak ter-liputi oleh
imajinasi-imajinasi dan akal-pikiran, tidak ada yang meng-ingkarinya melainkan orang zhalim lagi
sangat bodoh.
(44) ﴾ هُنَالِكَ ٱلۡوَلَٰيَةُ لِلَّهِ ٱلۡحَقِّۚ هُوَ خَيۡرٞ ثَوَابٗا
وَخَيۡرٌ عُقۡبٗا 44 ﴿ "Di sana pertolongan itu hanya dari Allah yang Haq. Dia adalah sebaik-baik Pemberi pahala dan sebaik-baik Pemberi balasan." Maksudnya, di dalam kondisi itu, yang Allah menjatuhkan hukuman pada orang yang melampaui batas dan lebih mendahulukan kehidupan dunia (sedangkan suasana kemuliaan adalah bagi orang yang beriman dan beramal shalih, mensyukuri Allah dan mengajak orang lain untuk melakukannya), (di saat itulah) menjadi jelas dan terang bahwa kepemimpinan yang haq (hanya) milik Allah semata. Barangsiapa yang beriman dan bertakwa kepada Allah, maka Allah menjadi walinya, lalu memulia-kannya dengan pelbagai macam kemuliaan, dan menjauhkan dari-nya seluruh keburukan dan siksa. Dan barangsiapa yang tidak ber-iman kepada Rabbnya dan tidak mengangkatNya sebagai walinya, niscaya dia merugi terhadap agama dan dunianya. Pahala Allah di dunia dan akhirat adalah sebaik-baik pahala yang diharapkan dan dinantikan.
Dalam kisah ini termuat (petikan) pelajaran dari kondisi orang-orang yang telah Allah beri kenikmatan duniawi yang berlimpah, hingga membuatnya melalaikan kehidupan akhiratnya dan berbuat melampaui batas, melakukan maksiat kepada Allah dengannya (beranggapan), bahwasanya kesudahan nikmat-nikmat itu adalah putus dan pudar, dan bahwa meskipun ia dapat menikmatinya sejenak, namun sikapnya itu akan menghalangi (datangnya) kenik-matan-kenikmatan dalam kurun waktu yang panjang (di akhirat), dan bahwa seorang hamba sepatutnya bila terkagum-kagum dengan sesuatu (yang dia miliki) dari harta dan anaknya, maka hendaknya dia menisbatkannya kepada Dzat yang memberikan dan mencurah-kan kenikmatan sambil mengatakan, "Sungguh atas kehendak Allah. Tidak ada kekuatan kecuali dengan (pertolongan) Allah," supaya ia menjadi hamba yang bersyukur [kepada Allah] dan menempuh cara agar kenikmatannya lestari pada dirinya, berdasarkan Firman Allah,
﴾ وَلَوۡلَآ إِذۡ دَخَلۡتَ جَنَّتَكَ قُلۡتَ مَا شَآءَ ٱللَّهُ لَا قُوَّةَ إِلَّا بِٱللَّهِۚ ﴿
"Dan mengapa kamu tidak mengucapkan tatkala kamu memasuki kebunmu, 'Sungguh atas kehendak Allah semua ini terwujud, tiada ke-kuatan, kecuali dengan (pertolongan) Allah'." (Al-Kahfi: 39).
- Dalam kisah ini pula terdapat petunjuk untuk menghibur diri dari (hilangnya) kenikmatan-kenikmatan dunia dan kesenangan-kesenangannya dengan (mengingat-ingat) kebaikan-kebaikan yang berada di sisi Allah, berdasarkan Firman Allah,
﴾ إِن تَرَنِ أَنَا۠ أَقَلَّ مِنكَ مَالٗا وَوَلَدٗا 39 فَعَسَىٰ رَبِّيٓ أَن يُؤۡتِيَنِ خَيۡرٗا مِّن جَنَّتِكَ
﴿
"Sekiranya kamu anggap aku lebih sedikit darimu dalam hal harta dan keturunan, maka mudah-mudahan Rabbku akan memberi kepadaku (kebun) yang lebih baik daripada kebunmu." (Al-Kahfi: 39-40).
- Bahwasanya harta dan anak tidak bermanfaat bila tidak membantu dalam ketaatan kepada Allah. Sebagaimana Firman Allah,
﴾ وَمَآ أَمۡوَٰلُكُمۡ وَلَآ أَوۡلَٰدُكُم بِٱلَّتِي تُقَرِّبُكُمۡ عِندَنَا زُلۡفَىٰٓ إِلَّا مَنۡ ءَامَنَ
وَعَمِلَ صَٰلِحٗا ﴿
"Dan sekali-kali bukanlah harta dan bukan (pula) anak-anakmu yang mendekatkanmu kepada Kami sedikit pun, tetapi orang-orang yang ber-iman dan mengerjakan amal-amal shalih." (Saba`: 37).
- Kisah ini juga mengandung doa kehancuran harta orang-orang yang kekayaannya menjadi sebab sifat melampaui batas, kekufuran,yang mendekatkan dan kerugiannya. Apalagi bila dia mengunggulkan diri-nya di atas kaum Mukminin dan berbangga hati di hadapan mereka.
Di dalamnya mengandung (faidah) bahwa wujud wilayah perlindungan Allah (pada seseorang) atau ketiadaannya menjadi jelas dampaknya, ketika debu-debu (tabir penutup) sudah tersisih-kan dan pembalasan sudah pasti datang, dan ketika para pelaku perbuatan sudah mendapatkan balasannya, maka ﴾
هُنَالِكَ ٱلۡوَلَٰيَةُ لِلَّهِ ٱلۡحَقِّۚ هُوَ خَيۡرٞ ثَوَابٗا وَخَيۡرٌ عُقۡبٗا 44 ﴿ "di sana
pertolongan itu hanya dari Allah Yang Haq. Dia adalah sebaik-baik Pemberi pahala dan sebaik-baik
Pemberi balasan," paling baik akibat dan kesudahannya.
Si tu disais plutôt lorsque tu entres dans ton jardin: Telle est la volonté d’Allah ! Personne ne détient de force si ce n’est par Allah ! Il est en effet Celui qui fait ce qu’Il veut et Il est le Puissant, même si tu me vois plus pauvre et avec moins d’enfants que toi.
Bakit kaya – nang pumasok ka sa hardin mo – hindi ka nagsabi: 'Ang niloob ni Allāh [ay naganap]; walang lakas sa isa man malibang sa pamamagitan ni Allāh sapagkat Siya ay ang gumagawa ng niloloob Niya at Siya ay ang Malakas.' Kaya kung nangyaring nakikita mo ako na higit na maralita kaysa sa iyo at higit na kaunti sa mga anak,
39- “Bağına girdiğin zaman “(Bu) Allah’ın dilemesi iledir. Kuvvet, ancak Allah'ın yardımıyladır”, demeli değil miydin? Her ne kadar malca ve evlatça beni kendinden az görüyorsan da (şunu bil ki:)
40- “Belki Rabbim bana senin bağından daha hayırlısını verir. Seninkinin üzerine de gökten bir felaket gönderir de orası kaypak bir toprak haline geliverir.”
41- “Yahut suyu yerin dibine çekiliverir de bir daha onu bulmaya gücün yetmez.”
42- Derken bütün serveti yok edildi. O da o bahçe için harcadıklarına pişmanlık duyarak ellerini oğuşturmaya başladı. Bağının çardakları çökmüştü de o:“Ah, keşke Rabbime hiçbir şeyi ortak koşmasaydım!” diyordu.
43- O, Allah’tan başka kendisine yardım edecek bir topluluk bulamadı, kendi kendisini de kurtaramadı.
44- İşte bu durumda dostluk ve yardım, ancak hak olan Allah’a mahsustur. En iyi mükâfatı da en iyi akıbeti de veren O’dur.
39. Yani mü’min arkadaşı, kâfire dedi ki: Sen malının ve çocuklarının çokluğu ile bana karşı böbürlensen ve beni mal ve evlatça kendinden daha az görsen bile hiç şüphesiz, Allah’ın nezdindeki mükâfaat daha hayırlı ve daha kalıcıdır. O’ndan beklenen hayır ve lütuf, yarışanların uğrunda yarıştığı bütün dünyadan daha üstündür.
40. “Belki Rabbim bana senin bağından daha hayırlısını verir. Seninkinin” yani kendisi sebebiyle azgınlaştığın ve seni gurura sevketmiş bulunan bağının “üzerine ise gökten bir felaket” büyük bir yağmur veya daha başka türden bir azap ve musibet “gönderir de” bunun sonucunda “orası kaypak bir toprak haline geliverir.” Yani bağ ve bahçenin ağaçları sökülmüş, mahsülleri yok olmuş, ekini su altında kalmış ve faydasını tamamen yitirmiş bir hale gelebilir.
41. “Yahut” onun hayat sebebi olan “suyu yerin dibine çekiliverir de bir daha onu bulmaya gücün yetmez.” Artık kazarak veya başka bir yolla o suya ulaşamazsın. Mü’min arkadaşın, bu kâfirin bahçesine beddua etmesine sebep, Rabbinin rızası için gazaplanması, onun bu bahçesi dolayısıyla aldanıp gurura kapıldığını, azgınlaştığını ve ona meyledip razı olduğunu görmesidir. Böylelikle belki Rabbine döner yahut aklı başına gelir ve işinde basiret sahibi olur diye böyle yapmıştır. Yüce Allah da onun duasını kabul etti:
42. “Derken bütün serveti yok edildi.” Yani ona azap isabet etti, bu azap onu çepeçevre kuşatıp helâk etti. Bu servetinden geriye bir şey kalmadı. Servetinin kuşatılıp yok edilmesi, bütün ağaçlarının, mahsüllerinin ve ekinlerinin telef olması demektir. Bundan dolayı büsbütün pişman oldu ve çok üzüldü. “O da o bahçe için harcadıklarına pişmanlık duyarak ellerini oğuşturmaya başladı.” Yani bu bahçesinin yok olup gittiğini görünce oraya yaptığı dünyevi harcamalarına üzüldü. Zira hepsi boşa gitmiş geriye harcadıklarına karşılık olacak bir şey kalmamıştı. Şirk koşmasına ve yaptığı kötülüklerine de pişman oldu ve şöyle dedi:“Keşke Rabbime hiçbir şeyi ortak koşmasaydım.”
43. Yüce Allah şöyle buyurmaktadır:“O, Allah’tan başka kendisine yardım edecek bir topluluk bulamadı, kendi kendisini de kurtaramadı.” Yani o azap, bağının bahçesinin üzerine inince daha önce arkadaşına karşı övünerek söylediği:“Ben, malca senden zenginim, sayıca da senden güçlüyüm” sözlerinin faydasını görmedi. Övündüğü o kimseler, onlara son derece ihtiyacı olduğu o anda onun başına gelen azabı kısmen dahi olsun uzaklaştıramadı. O, kendi kendisine de yardımcı olamadı. Hem Allah’ın kaza ve kaderine karşı kendi kendisine nasıl yardım edebilir veya herhangi bir yardım nasıl alabilir ki? Çünkü Allah, kaderini uygulamaya koydu mu artık gök ve yer ehli onun bir kısmını bile ortadan kaldırmak için gelecek olsalar yine de buna güçleri yetmez. Bu şekilde serveti yok edilen bu bahçe sahibinin durumunun düzelmiş olması, Rabbinin O’na kendisine dönmeyi, aklını başına almayı nasip ve ihsan etmiş olması, azgınlığının ve inadının sona ermiş olması, Yüce Allah’ın rahmet ve lütfu bakımından uzak bir ihtimal değildir. Buna delil de onun, Rabbine ortak koşmasına duyduğu pişmanlığı açıklamasıdır. Ayrıca Yüce Allah onu azgınlığa iten şeyleri ondan almış ve o kimseyi dünyada iken cezalandırmıştır ki Allah, bir kul hakkında hayır diledi mi onu dünyada hemen cezalandırır. Yüce Allah’ın lütfunu akıllar ve hayaller kuşatamaz. Ancak zalim ve çok cahil kimseler bu lütfu inkâr eder.
44. “İşte bu durumda dostluk ve yardım, ancak hak olan Allah’a mahsustur. En iyi mükâfatı da en iyi akıbeti de veren O’dur.” Yani azgınlık edip dünya hayatını tercih eden kimselere ceza verdiği, iman edip salih amel işleyen, Allah’a şükreden ve başkasını da bu şekilde davranmaya çağıran kimselere de lütfunu ihsan etmiş olduğu bu halde, gerçek dostluk ve himayenin yalnızca Allah’a ait olduğu açıkça ortaya çıkmaktadır. O’na iman edip takva sahibi olan kimse, Allah’ın gerçek dostudur. O, ona çeşitli lütuf ve ihsanlarda bulunur, kötülükleri ve musibetleri de ondan uzaklaştırır. Rabbine iman etmeyerek, O’nun dostluğunu istemeyen kimse dünyasını da dinini de kaybeder. Yüce Allah’ın dünyevi ve uhrevi mükâfatı da beklenen ve umulan en hayırlı mükâfattır.
u önemli kıssada Yüce Allah’ın, kendisine dünyevi nimetler ihsan edip bu nimetlerin kendisini âhiretten alıkoyup azgınlaştırdığı ve bu nimetler sebebiyle Allah’a isyan eden kişinin halinden alınması gereken bir ibret vardır. Çünkü bu nimetlerin, sonunda tükenip yok olacağı muhakkaktır. Bu nimetlerle az bir süre yararlanılacak olsa dahi uzun bir süre bunlardan mahrum kalınacaktır. Allah’ın gerçek kulu eğer mal veya çocuklarından herhangi bir şeyden hoşlanacak olursa bu nimeti gerçek sahibine izafe etmeli ve onu lütfedip ihsan edenden bilmeli ve:“مَا شَآءَ ٱللَّهُ لَا قُوَّةَ إِلَّا بِٱللَّهِۚ / (Bu) Allah’ın dilemesi iledir. Kuvvet, ancak Allah'ın yardımıyladır ” demelidir ki, şükredenlerden olsun ve bu sözleri, Allah’ın nimetinin O’nun üzerinde devam etmesine ve kalıcılığına vesile olsun. Çünkü ayette şöyle buyrulmuştur:“Bağına girdiğin zaman: (Bu) Allah’ın dilemesi iledir. Kuvvet, ancak Allah'ın yardımıyladır, demeli değil miydin?”
u kıssada ulaşılamayan dünyevî arzu ve isteklere karşı Allah’ın nezdindeki hayırlar ile teselli bulunulacağı da gösterilmektedir. Çünkü:“Her ne kadar malca ve evlatça beni kendinden az görüyorsan da (şunu bil ki) belki Rabbim bana senin bağından daha hayırlısını verir” buyrulmaktadır. Yine bu kıssada mal ve evladın eğer Yüce Allah’a itaate yardım ve katkıları olmuyor ise faydalarının olmayacağı anlatılmaktadır. Nitekim Yüce Allah bir başka yerde de şöyle buyurmaktadır:“Sizi bize yaklaştıracak olan mallarınız da değildir, evlatlarınız da değildir. İman edip salih amel işleyenler müstesnâ.”(Sebe’, 34/37)
ine bu kıssada malı, azgınlaşmasına, küfür ve hüsranına sebep olanların malının telef edilmesi için beddua edilebileceğine delil vardır. Özellikle de eğer bu kimse, malı sebebiyle kendisinin mü’minlerden üstün olduğunu iddia edip bundan dolayı onlara karşı böbürlenecek olursa. Bu kıssadaki bir diğer ibret de şudur: Allah’ın dostluğunun veya bunun aksin neticesi, ceza gerçekleşip de amelde bulunanlar ecirlerini alacağı vakit açıkça ortaya çıkacaktır. “İşte bu durumda dostluk ve yardım, ancak hak olan Allah’a mahsustur. En iyi mükâfatı da en iyi akıbeti de veren O’dur.”
If only, when you entered your garden, you had said: As Allah wills. No one has any power except through Allah. He is the One Who does as He pleases and He is the One of strength- if you regard me as someone poorer than you and one with less children.
Người có đức tin nói: "Đáng lý anh phải nên nói khi đi vào vườn của mình: Đây là những gì Allah muốn, không có sức mạnh nào ngoài sức mạnh của Ngài, Ngài làm gì Ngài muốn, không ai có khả năng ngăn cản. Nếu anh thấy tôi nghèo hơn anh về của cải và con cái"
The word: حُسبانا - (husbana) in verse 40 has been explained by Qatadah as 'punishment' in an absolute sense, by Sayyidna Ibn ` Abbas ؓ as 'fire' and by some as 'stoning.' As for what appears after that in the Qur'an: أُحِيطَ بِثَمَرِهِ (And its produce was struck by destruction from all sides - 42), it obviously means that some major calamity hit his gardens, wealth and things of luxury reducing everything to ruins. The Qur'an does not mention any particular calamity explicitly. It appears that, some fire came down from the skies and burnt the whole thing - as it appears in the Tafsir of 'husban' by Sayyidna Ibn 'Abbas ؓ who has explained it as 'fire.' And Allah knows best.
"(Nếu anh thấy tôi nghèo hơn anh về của cải và con cái ở trên đời này) thì ở Đời Sau, tôi hy vọng Allah sẽ ban cho tôi những thứ tốt đẹp hơn ngôi vườn này của anh, và biết đâu có thể Allah sẽ trừng phạt anh bằng cách giáng từ trên trời xuống ngôi vườn của anh làm cho nó trở thành một bãi đất trơn không thể bước đi trên nó và cũng không thể mọc ra bất cứ loại cây trồng nào"
ako ay umaasa na magbigay sa akin si Allāh ng higit na mabuti kaysa sa taniman mo at magpadala Siya sa taniman mo ng isang pagdurusa mula sa langit para ang taniman mo ay maging isang lupang walang halaman, na madudulas diyan ang mga paa dahil sa kakinisan niyan;
Allah Teâlâ'nın bana, senin bahçenden daha iyisini vereceğini ve seninkine gökten felaket gönderip, bahçeyi üzerinde hiç ot bitmeyen çorak bir hale getirerek, kaygan ve düz bir hale geleceğini düşünmekteyim.
maka aku memperkirakan bahwa Allah akan memberikanku yang lebih baik dari kebunmu, dan Dia akan mengirimkan suatu bencana dari langit pada kebunmu ini, sehingga kebun itu akan menjadi tanah licin yang tidak ada tumbuhannya, yang bisa membuat kaki tergelincir lantaran licinnya.
Je m’attends à ce qu’Allah m’accorde un don meilleur que ton jardin et qu’Il envoie sur celui-ci un châtiment descendant du Ciel, le transformant en une terre stérile et lisse au point d’être glissante.
Espero que Al-lah me concederá algo mejor que tus viñedos y es posible que envíe a tu jardín un castigo desde el cielo, convirtiéndolo en un pedazo de tierra estéril en el que los pies se deslizarán sobre su polvo debido a su suavidad.
io credo che Allāh mi concederà cose migliori del tuo giardino, e che invierà, sul tuo giardino, una punizione dal cielo, e così il tuo giardino tornerà terra brulla, sulla quale scivoleranno i talloni di quelli che la percorreranno,
Nastavio je zatim: “Znaj da je Allah kadar, iako sad imam manje od tebe, da mi da imetka i potomstva, pa da imam više nego ti, jer ja sam Allahu, džellešanuhu, zahvalan. Imaj na umu i to da ti Svevišnji Allah može oduzeti sve što ti je dao, jer si nezahvalan, a u stanju je i poslati s neba vatru na tvoj vrt koja bi ga spalila; vrt bi postao sasušena i neplodna pustinja i kroz njega se ne bi moglo ni proći, kamoli šta drugo.”
I anticipate that Allah will give me something better than your garden and that He will send on your garden a punishment from the sky, making it a barren piece of land on which feet will slip due to its being so smooth.
Yahut da suyu yerin dibine çekilir de ona hiç bir şekilde ulaşamazsın. Bahçenin suyu gittikten sonra artık o bahçe kalmaz.
“Ili može učiniti da nestane voda koja se nalazi u vrtu, kojom napajaš plodove, i ne bi je mogao pronaći pa bi vrt tvoj presušio”, zaključio je.
o maalis ang tubig niyan palubog sa lupa kaya hindi mo kakayanin ang umabot doon gamit ng isang kaparaanan. Kapag lumubog ang tubig niyan ay walang matitira para riyan."
O que el agua sea absorbida por la tierra y que nunca puedas volver a alcanzarla de ninguna manera. Una vez que el agua desaparezca, el viñedo no sobrevivirá”.
If God showers His blessings on a man, he should always remain grateful to Him. But, if he does not possess the right mentality, prosperity becomes the cause of arrogance and vanity developing in him. On the contrary, one who possesses the right mentality does not forget God, even in poverty. He is content with whatever he has, while entertaining the hope that God will give him more. A man who lives in this world with open eyes will never indulge in impudence or arrogance. Man is brought up as a humble creature. He is subject to accidents, disease and old age. Neither the water nor the other things with the help of which he cultivates his ‘Garden’ in this world personally belong to him. All this is in order to ensure that man should live in this world with humility and modesty. But the transgressor does not learn any lesson from any of these things. He does not come to his senses until he loses everything and only after being deprived of everything does he come to realise—after seeing it with his own eyes—that he possessed nothing but total helplessness.
oppure farà sprofondare la sua acqua nella terra, così che non riuscirai a raggiungerla con nessun mezzo; se la sua acqua sprofondasse, poi non resterebbe nulla.
Ou alors que son eau disparaisse tellement profondément sous le sol que tu ne pourras plus y accéder. Or lorsque l’eau de ce jardin disparaîtra, lui-même finira par disparaître.
Atau air sungai kebunmu itu akan menjadi surut ke dalam tanah, sehingga engkau tidak akan menemukannya kembali dengan sarana apa pun. Apabila airnya telah surut maka kebunmu ini tidak akan tinggal lama."
Or its water may sink so deep into the ground that you will never be able to reach it again in any way. Once the water sinks deep, the garden will not survive.
"Hoặc có thể Allah sẽ lấy đi mất nguồn nước trên mặt đất bằng cách làm nó chảy xuống lòng đất khiến anh không có được nguồn nước để tưới tiêu và anh cũng không có cách nào tìm ra nó."
Những điều mà người bạn có đức tin nói đã được chứng thực, tất cả vườn tược của người vô đức tin đã bị hủy diệt toàn bộ. Y xoa hai bàn tay tỏ vẻ nuối tiếc cho bao nhiêu công sức và tiền của đổ vào trong ngôi vườn giờ mất trắng toàn bộ. Nhìn cảnh hoang tàn của ngôi vườn, y nói: "Ôi, phải chi mình tin nơi Thượng Đế của mình, một Đấng duy nhất, phải chi mình không tổ hợp với Ngài bất cứ đối tác nào trong thờ phượng."
What the believer anticipated occurred. Destruction engulfed the fruit of the disbeliever’s garden and the disbeliever began wringing his hands on account of extreme regret and remorse over the money that he had spent on its maintenance and upkeep, whilst the garden had fallen over the supports on which the grapevines are spread out and he was saying: I wish I had believed in my Lord alone, and I had not associated anyone with Him in worship.
E si realizzò ciò che il credente aveva immaginato: la distruzione colse i frutti del giardino del miscredente, ed egli iniziò a battere le mani per l'afflizione e la delusione, per tutto ciò che aveva fatto e che aveva speso per curarlo; ed ecco le pergole dell'uva crollare, ed egli dire: "Sarebbe stato meglio se avessi adorato solo il mio Dio, senza associarGli nessuno nell'adorazione"
Lalu terjadilah apa yang diperkirakan oleh orang mukmin tersebut. Semua buah kebun orang kafir tersebut dibinasakan, sehingga ia pun membolak-balikkan kedua tangannya karena sangat rugi dan menyesal atas harta yang ia gunakan untuk memelihara dan menyuburkannya, namun ternyata pohon-pohon kebun itu roboh beserta tiang-tiang yang menyangga dahan anggurnya. Lalu ia berkata, "Celakalah diriku, kenapa dahulu aku tidak beriman kepada Tuhanku semata, dan tidak menyekutukan-Nya dengan sesuatu pun dalam beribadah."
Todo lo que el creyente anticipó, finalmente sucedió. La destrucción devoró el fruto de los viñedos del incrédulo, quien comenzó a golpearse las manos lamentándose por el dinero que había invertido en su mantenimiento y conservación, y ahora el viñedo estaba destruido. Entonces dijo: “Desearía haber creído solo en mi Señor, y no haberle asociado divinidades en la adoración”.
I zaista, dogodilo se baš onako kako je to vjernik predvidio: Svemogući je Allah uništio nevjernikov vrt, spalio je njegove plodove, pa je bezbožnik počeo udarati rukom od ruku, kajući se i žaleći za svojim nekadašnjim bogatstvom. Povikao je: “Kamo sreće da sam bio zahvalan svom Gospodaru, samo Njega obožavao, nikog Mu ne pridružujući!”
İşin sonunda Mümin kimsenin gelmesini tahmin ettiği ceza gerçekleşti ve kâfir kişinin bahçesindeki bütün mahsul yerle bir oldu. Kâfir olan kişi bahçenin verimli ve düzgün olması için yaptığı tüm harcama ve masrafların yok olmasından dolayı son derece pişmanlık ve üzüntü içine düşerek, ellerini ovuşturup oracıkta kaldı. Bağın çardaklarını çökmüş, üzüm bağlarının dallarını yere serilmiş vaziyette görünce şöyle dedi: "Ah keşke yalnız Rabbime iman edip hiçbir kimseyi ibadette O'na ortak koşmasaydım.''
The Evil Results of Kufr
Allah says:
وَأُحِيطَ بِثَمَرِهِ
(So his fruits were encircled), meaning his wealth, or according to the other opinion, his crops. What is meant is that what this disbeliever was afraid of and what the believer had terrified him actually had happened. A storm struck his garden, a garden which he had erroneously thought would last forever, distracting him from thoughts of Allah, may He be glorified.
فَأَصْبَحَ يُقَلِّبُ كَفَّيْهِ عَلَى مَآ أَنْفَقَ فِيهَا
(And he began Yuqallibu his hands over what he had spent upon it,) Qatadah said: "He was clasping his hands together in a gesture of regret and grief for the wealth he had lost."
وَيَقُولُ يلَيْتَنِى لَمْ أُشْرِكْ بِرَبِّى أَحَدًاوَلَمْ تَكُن لَّهُ فِئَةٌ
(and he could only say: "Would that I had ascribed no partners to my Lord!" And he had no group of men) meaning a clan or children, as he had vainly boasted,
يَنصُرُونَهُ مِن دُونِ اللَّهِ وَمَا كَانَ مُنْتَصِراًهُنَالِكَ الْوَلَـيَةُ لِلَّهِ الْحَقِّ
(to help him against Allah, nor could he defend himself. There, Al-Walayah will be for Allah, the True God.) Here there are differences in recitation. Some of the reciters pause at the word there,
وَمَا كَانَ مُنْتَصِراًهُنَالِكَ
(nor could he defend himself there. ), i.e., at that time, when Allah sends the punishment upon him, there will be no one to save him. Then they start the next phrase with Al-Walayah;
الْوَلَـيَةُ لِلَّهِ الْحَقِّ
(Al-Walayah will be for Allah, the True God.) Some of them pause at the phrase
وَمَا كَانَ مُنْتَصِراً
(nor could he defend himself) and start the next phrase;
هُنَالِكَ الْوَلَـيَةُ لِلَّهِ الْحَقِّ
(There, Al-Walayah will be for Allah, the True God.) There is a further difference in the recitation of the word Al-Walayah. Some read it as Al-Walayah, which gives the meaning that all allegiance will be to Allah, i.e., on that Day everyone, believer or disbeliever, will return to Allah, for allegiance and submission to Him when the punishment comes to pass. This is like the Ayah:
فَلَمَّا رَأَوْاْ بَأْسَنَا قَالُواْ ءَامَنَّا بِاللَّهِ وَحْدَهُ وَكَـفَرْنَا بِمَا كُنَّا بِهِ مُشْرِكِينَ
(So when they saw Our punishment, they said: "We believe in Allah Alone and reject (all) that we used to associate with Him as partners.") 40:84 and Allah says concerning the Fir`awn;
وَجَاوَزْنَا بِبَنِى إِسْرَءِيلَ الْبَحْرَ فَأَتْبَعَهُمْ فِرْعَوْنُ وَجُنُودُهُ بَغْيًا وَعَدْوًا حَتَّى إِذَآ أَدْرَكَهُ الْغَرَقُ قَالَ ءَامَنتُ أَنَّهُ لا إِلِـهَ إِلاَّ الَّذِى ءَامَنَتْ بِهِ بَنواْ إِسْرَءِيلَ وَأَنَاْ مِنَ الْمُسْلِمِينَ - ءَالَنَ وَقَدْ عَصَيْتَ قَبْلُ وَكُنتَ مِنَ الْمُفْسِدِينَ
(Till when drowning overtook him, he said: "I believe that none has the right to be worshipped but He in Whom the Children of Israel believe, and I am one of the Muslims." Now! While you refused to believe before and you were one of the mischief-makers.) 10:90-91 Some others read it as Al-Wilayah, meaning that on that Day the rule will belong to Allah, the True God. Some read Haqqu (True) refering to Al-Wilayah, as in the Ayah;
الْمُلْكُ يَوْمَئِذٍ الْحَقُّ لِلرَّحْمَـنِ وَكَانَ يَوْماً عَلَى الْكَـفِرِينَ عَسِيراً
(The sovereignty on that Day will be the true (sovereignty), belonging to the Most Gracious (Allah), and it will be a hard Day for the disbelievers) 25:26. Others it read Haqqi referring to Allah, may He be glorified, as in the Ayah:
ثُمَّ رُدُّواْ إِلَى اللَّهِ مَوْلَـهُمُ الْحَقِّ
(Then they are returned to Allah, their True Protector.) 6:62 So Allah says:
هُوَ خَيْرٌ ثَوَابًا وَخَيْرٌ عُقْبًا
(He (Allah) is the best to reward and the best for the final end.) for deeds that were done for the sake of Allah, their reward is good and their consequences are all good.
Ce auquel le croyant s’était attendu se réalisa et le jardin du mécréant fut totalement détruit. Son propriétaire se mit alors à se tordre les mains de regret et de dépit pour tout ce qu’il avait accompli et dépensé comme richesse pour avoir un tel jardin. Ces arbres étaient désormais à terre et couverts de branches de vignes. Le mécréant dit alors: Si seulement j’avais cru en mon Seigneur l’Unique et L’avais adoré sans rien Lui associer.
Nagkatotoo ang inasahan ng mananampalataya sapagkat pumaligid ang kapahamakan sa mga bunga ng taniman ng tagatangging sumampalataya. Kaya nagsimula ang tagatangging sumampalataya na nagbaling-baling ng mga kamay niya dahil sa tindi ng panghihinayang at pagsisisi dahil sa mga salaping iniukol niya sa pagpapatayo niyon at pagsasaayos niyon. Ang taniman ay gumuho sa mga panukod niyon na ginagapangan ng mga sanga ng ubas. Nagsasabi siya: "O kung sana ako ay sumampalataya sa Panginoon ko lamang at hindi nagtambal kasama sa Kanya ng isa man sa pagsamba!"
Questo miscredente non aveva una tribù che gli impedisse la punizione che lo colpì: egli si vantava della sua tribù, ma ciò non gli fu utile a salvarlo dalla distruzione con cui Allāh colpì il suo giardino.
Ce mécréant n’avait pas d’amis ayant le pouvoir d’éloigner la punition qui s’était abattue sur lui alors que dans le passé, il s’enorgueillissait de ses amis. Lui-même non plus n’avait pas le pouvoir de s’opposer à Allah dans la destruction de son jardin.
I krivovjernom tad nije bilo pomoći, niko nije mogao spasiti njegov vrt, a nije bio u stanju ni sam sebi pomoći jer je bio slab i bespomoćan.
Tidak ada sekelompok orang pun yang bisa menolong orang kafir ini dan menghalangi datangnya azab tersebut. Padahal, dialah yang sebelumnya merasa angkuh dengan banyaknya kelompok yang bisa menolongnya, namun ternyata hal ini tidak bisa menghalangi Allah untuk membinasakan kebunnya.
Bu kâfirin başına gelen cezayı durdurup engel olacak bir topluluk da yoktu. Hâlbuki kendisi cemaatinin çokluğu ile iftihar ediyordu. Allah Teâlâ'nın ona ait bahçeyi helak etmesinden kurtarması imkansızdı.
Hindi nagkaroon ang tagatangging sumampalatayang ito ng isang pangkat na magtatanggol sa kanya laban sa pagdurusang dumapo sa kanya. Siya ay ang dating nagmamalaki ng pangkat niya. Hindi nangyaring siya ay nakapagsasanggalang sa pagpapahamak ni Allāh sa taniman niya.
This disbeliever had no group to protect him from the punishment that fell on him, whereas he was the one who used to boast about his group. He himself too could not stop Allah from destroying his garden.
Este incrédulo no tuvo un grupo que lo protegiera del castigo que se destinó para él, siendo que él era el que solía jactarse de su grupo de apoyo e influencias. Tampoco pudo evitar que Al-lah destruyera su viñedo.
Người đàn ông vô đức tin này - chủ hai ngôi vườn không tìm thấy một nhóm phái nào có thể giúp y thoát khỏi sự trừng phạt, y đã từng tự đắc trước mọi người và giờ đây y không thể tự cứu lấy mình.
Trước hoàn cảnh đó chỉ Allah mới là Đấng có thể cứu giúp và che chở, Ngài là Đấng tốt nhất trong việc ban thưởng cho những người có đức tin, Ngài sẽ gia tăng thêm phần ân thưởng cho họ, và Ngài là Đấng ban kết quả cuối cùng tốt nhất.
In quella situazione, il sostegno proviene da Allāh solo, e Lui, gloria Sua, concede la migliore ricompensa ai credenti che si affidano a Lui: egli raddoppia la loro ricompensa e concede loro un destino migliore.
İşte bu makamda yardım etmek yalnız Allah'a aittir. O, Allah -Subhânehu ve Teâlâ- Mümin olan veli kullarına sevap verme bakımından çok hayırlıdır. Yüce Allah bu kulları için sevabı kat kat verir ve en güzel akıbeti hazırlar.
Dans une telle situation, le secours appartient à Allah Seul qui récompense le mieux Ses alliés parmi les croyants. Il dédouble en effet leur récompense et leur accorde la fin la plus heureuse.
Esta situación evidenció que el triunfo es solo de Al-lah. Él es Quien mejor recompensa a Sus protegidos que creen, ya que les multiplica la recompensa, y es su mejor destino.
Sa katayuang iyon, ang pag-aadya ay ukol kay Allāh lamang. Siya – kaluwalhatian sa Kanya – ay pinakamabuti sa gantimpala sa mga katangkilik Niya kabilang sa mga mananampalataya sapagkat Siya ay nagpapaibayo para sa kanila ng gantimpala, at pinakamabuti sa kahihinatnan para sa kanila.
In that situation, victory is for Allah alone. He, may He be glorified, is best in rewarding His friends who have faith, as He multiplies the reward for them, and He is best in outcome for them.
An individual may invest his money in a venture and also apply his talents to it, hoping that his investment and his talents will lead to a successful result and will bring him good returns. But, different types of untoward incidents occur and his hopes are dashed to pieces. No human device or human talent is able to save him. In this world, time and time again God creates such situations, so that people should learn a lesson from them and should not commit the mistake of giving importance to anything except God.
Prilikom iskušenja i nesreće snaga i pomoć pripadaju isključivo Allahu, Koji najbolje nagrađuje dobročinitelje. Završetak Božijih prijatelja bit će bolji i vredniji na Ahiretu od pomoći i pobjede na dunjaluku.
Pada kondisi ini, pertolongan itu hanya milik Allah semata, Dia pasti menyediakan pahala yang terbaik bagi wali-wali-Nya yang beriman. Dia pasti melipatgandakan pahala dan kebaikan mereka sebagai ganjaran bagi mereka.
Vjerovjesniče, navedi primjer dunjaluka onima koji su njime obmanuti; on je poput biljaka koje izrastu nakon kiše i dostignu zrelost svoju, da bi se nakon toga sasušile, izlomile i vjetrom raspršene bile na sve strane, nakon čega to mjesto bude pusto kao i prije postojanja tih biljaka. Allah sve može i ništa se ne može suprotstaviti Njegovoj moći i odluci. Allah ostavlja u životu ono što želi, a uništava ono što želi.
Strike - O Messenger - an example for those who are deceived by the world. In its temporality and fleeting existence it is similar to rain water that I sent down from the sky. On account of this water the vegetation of the earth grew and ripened. Then this vegetation is broken down into pieces and the wind carries it away to far-lying places and the earth once again becomes as it was previously. Allah has full power over all of that. Nothing is outside His ability. He gives life to whatever He wishes and causes whatever He wishes to perish.
Buatkanlah -wahai Rasul- untuk orang-orang yang tertipu dengan kehidupan dunia ini suatu perumpamaan. Perumpamaan dunia dalam kefanaan dan berlalunya secara cepat, ibarat air hujan yang Kami turunkan dari langit, lalu dengan air ini tumbuh dan suburlah tumbuh-tumbuhan di bumi, kemudian tumbuh-tumbuhan ini menjadi kering kerontang yang diterbangkan angin ke tempat yang lain, sehingga tanah tempat tumbuhnya tersebut kembali seperti sedia kala. Sungguh Allah Mahakuasa atas segala sesuatu, tidak ada yang bisa membuatnya lemah, Dia menghidupkan apa yang Dia kehendaki dan membinasakan pula apa yang Dia kehendaki.
Maglahad ka, O Sugo, para sa mga nalilinlang sa Mundo, ng isang paghahalintulad. Ang paghahalintulad sa Mundo sa paglalaho nito at bilis ng pagwawakas nito ay tulad ng tubig ng ulan na pinababa Namin mula sa langit. Tumubo sa pamamagitan ng tubig na ito ang halaman ng lupa at nahinog ito, saka ang halamang ito ay naging nagkadurug-durog na nagkalugsu-lugso. Tinatangay ng hangin ang mga bahagi nito patungo sa ibang mga dako kaya nanumbalik sa lupa gaya ng dati. Laging si Allāh sa bawat bagay ay Kumakaya: hindi Siya napawawalang-kakayahan ng anuman, saka nagbibigay-buhay Siya sa anumang niloob Niya at lumilipol Siya sa anumang niloob Niya.
Mensajero, exponles un ejemplo para aquellos que son engañados por el materialismo de este mundo. Su temporalidad y su existencia fugaz es similar al agua de lluvia que envío desde el cielo. Gracias a ella la vegetación de la tierra crece y madura. Luego, esta vegetación se descompone y el viento se la lleva a lugares lejanos y la tierra vuelve a ser como antes. Al-lah tiene todo el poder sobre todas las cosas. Nada está fuera de Su capacidad. Él da vida a lo que desea y hace perecer lo que quiere.
-Ey Resul!- Dünya hayatına aldanmış olanlara bir örnek ver. Dünyanın benzeri çabucak yok olup kaybolma bakımından gökten indirdiğimiz yağmur suyu misalidir. Bu suyla yeryüzündeki bitkiler biter, olgunlaşır ve hasat vakti gelir. Sonra bu bitkiler kurur, parçalanmış çer çöpe döner ve rüzgârlar onu başka yerlere savurur ve böylece yer ilk haline döner. Allah, her şeye muktedirdir. Hiçbir şey O'nu aciz bırakamaz. İstediğine hayat verir ve istediğini de helak edip yok eder.
Ô Messager, énonce à ceux qui sont trompés par le bas monde la parabole suivante: La vie ici-bas est dans sa fugacité, semblable à l’eau d’une pluie que Nous avons fait descendre du Ciel sur Terre et fait pousser des plantes, mais ces plantes se cassent et s’effritent, puis le vent transporte leurs débris vers des lieux différents, rendant ainsi la terre à son état stérile. Allah est capable de toute chose et rien ne Lui est impossible. Il fait ainsi vivre ce qu’Il veut et fait disparaître ce qu’Il veut.
"Dan berilah perumpamaan kepada mereka (manusia), ke-hidupan dunia
adalah sebagai air hujan yang Kami turunkan dari langit, maka menjadi subur karenanya
tumbuh-tumbuhan di muka bumi, kemudian tumbuh-tumbuhan itu menjadi kering yang diter-bangkan
oleh angin. Dan Allah Mahakuasa atas segala sesuatu. Harta dan anak-anak adalah perhiasan
kehidupan dunia, tetapi amalan-amalan yang kekal lagi shalih adalah lebih baik pahala-nya di
sisi Rabbmu serta lebih baik untuk menjadi harapan." (Al-Kahfi: 45-46).
(45) Allah تعالى berfirman pertama-tama kepada NabiNya, dan terarah
kepada orang-orang yang mewarisi (misinya) sepening-gal beliau secara
otomatis, "Buatkanlah untuk manusia, ﴾ مَّثَلَ ٱلۡحَيَوٰةِ ٱلدُّنۡيَا ﴿ "perumpamaan kehidupan dunia," agar mereka mengimajinasikannya dengan benar dan mengetahui (seluk-beluknya) zahir dan batin, membandingkannya dengan kampung akhirat, dan mengutamakan manakah yang seharusnya dikedepankan. Sesungguhnya permisal-an kehidupan dunia, ibarat air hujan yang turun ke tanah. Kemudian tumbuh-tumbuhan menjadi subur, menumbuhkan segala macam tanaman yang sedap dipandang. Pada saat perhiasan dan keindah-annya menyebabkan para pemandangnya senang dan membuat orang-orang yang menyaksikannya ceria serta menawan pandangan-pandangan insan-insan yang lalai, tiba-tiba ia berubah menjadi ﴾
هَشِيمٗا تَذۡرُوهُ ٱلرِّيَٰحُۗ ﴿ "kering yang diterbangkan oleh angin," akibatnya, ta-naman yang
indah dan bunga yang memikat serta panorama yang menarik menjadi sirna. Tanah menjadi penuh
dengan debu. Fokus pandangan pun beralih darinya, mata-mata berpaling darinya, me-nyebabkan hati
sesak.
Demikian pula kondisi dunia, di saat pemiliknya terpukau dengan masa mudanya, berhasil
mengalahkan kawan-kawan dan teman-teman dalam masalah ini, menggenggam dirham dan dinar,
memunguti bunga-bunga kelezatannya, larut dalam kenikmatan-kenikmatannya di seluruh waktunya,
dan dia pun menyangka akan senantiasa berada di dalamnya di seluruh hari-harinya,
sekonyong-konyong kematian mendatanginya atau kehancuran menimpa harta-bendanya, kegembiraannya
pun pudar, kelezatan dan kegirangan-nya hilang. Hatinya sesak karena didera berbagai macam
kepedih-an. Dia pun terpisah dengan masa mudanya, kekuatan, dan kekaya-annya. Tinggal sendirian
ditemani amal baik atau buruknya.
Pada saat itulah, orang zhalim menggigit dua tangannya lan-taran mengetahui kondisinya yang
nyata dan berangan-angan bisa kembali ke dunia (untuk memperbaiki diri).
Bukan untuk menuntas-kan nafsu syahwatnya, akan tetapi dalam upaya menambal
keku-rangan-kekurangan yang dia kerjakan berupa kelalaian-kelalaian, dengan taubat dan beramal
shalih.
Orang yang cerdik lagi berkepribadian kuat yang meraih taufik (dari Allah) menghadirkan kondisi ini ke hadapan matanya. Kemu-dian
berkata kepada dirinya sendiri, "Anggap saja bahwa engkau sudah mati, dan pasti engkau akan
mati, kondisi manakah yang engkau pilih, tertipu dengan keindahan tempat ini (dunia)
dan ber-senang-senang layaknya binatang-binatang ternak yang sedang berkeliaran, ataukah beramal
untuk tempat yang perjamuannya abadi dan naungannya (pun demikian). Di
dalamnya terdapat apa saja yang diinginkan oleh hati dan sedap (dipandang) mata. Dengan ini bisa diketahui, apakah seorang hamba
mendapatkan taufik atau tersia-siakan, memperoleh keuntungan atau kerugian."
(46) Oleh karena itu, Allah تعالى memberitahukan bahwa ke-kayaan dan
anak-anak adalah ﴾ زِينَةُ ٱلۡحَيَوٰةِ ٱلدُّنۡيَاۖ ﴿ "perhiasan kehidupan dunia," maksudnya
tidak ada fungsi lainnya. Perkara yang abadi bagi seorang manusia, bermanfaat dan
membahagiakannya adalah amalan-amalan yang kekal lagi shalih. Ini mencakup seluruh jenis
ketaatan yang wajib atau sunnah, yang bertalian dengan hak-hak Allah dan hak-hak sesama manusia,
berupa shalat, zakat, sedekah, haji, umrah, bertasbih, (mengucapkan)
tahmid, tahlil dan [takbir], membaca (al-Qur`an),
mencari ilmu yang bermanfaat, melakukan amar ma'ruf dan nahi mungkar, menjalin tali silaturahim,
berbakti kepada kedua orang tua, melaksanakan hak-hak istri-istri, budak-budak dan hewan-hewan
serta seluruh jenis perbuatan baik yang ditujukan kepada sesama manusia.
Ini semua termasuk baqiyyatus shalihat (amalan-amalan yang kekal lagi shalih). Amal perbuatan ini lebih baik
pahalanya di sisi Allah, dan lebih baik untuk menjadi harapan. Pahalanya lestari dan
berlipat-ganda selama-lamanya. Ganjaran, kebaikan, dan kegunaan amalan itu senantiasa
diharap-harap di waktu yang diperlukan. Inilah yang sepatutnya (menjadi ajang) perlombaan bagi orang-orang yang berlomba dan (wahana) adu cepat bagi orang-orang yang beramal, serta (menjadi media)
ketekunan untuk meraihnya bagi orang-orang yang bersungguh-sungguh.
Cermatilah, bagaimana Allah menggariskan perumpamaan dunia dan kondisinya serta kepudarannya,
Allah menyebutkan bahwa di dalamnya terdapat dua macam (hakikat): Jenis
(pertama) yang menjadi sumber keindahannya yang akan dinikmati sejenak
kemudian lenyap tanpa faidah yang kembali bagi pemiliknya. Dan bahkan tidak menutup kemungkinan
dia terkena kemudharatan-nya yaitu harta dan anak. Dan jenis (kedua)
yang abadi bagi pemilik-nya secara lestari, yaitu baqiyyatush shalihat (amalan yang kekal lagi shalih).
E fornisci, o Messaggero, un esempio a coloro che vengono ammaliati dalla vita; quest'ultima è molto breve e termina, come l'acqua piovana che scende dal cielo e fa sorgere le piante dalla terra e le fa crescere, ed ecco queste piante spezzate e portate via dal vento in altri luoghi, ed ecco che la terra torna ad essere come prima. Allāh è Onnisciente: nulla può ostacolarLo; Egli fa vivere e rivivere ciò che vuole, ed elimina ciò che vuole.
45- Onlara şu misali de ver: Dünya hayatı, gökten indirdiğimiz su gibidir ki o su ile yeryüzü bitkileri yetişip birbirine karışır. Derken bu bitkiler (kurur da) rüzgarların savurduğu çer-çöpe dönüşür. Allah her şeye kâdir olandır.
46- Mal ve oğullar, dünya hayatının (geçici) süsüdür. Kalıcı olan salih ameller ise Rabbinin nezdinde hem mükafat bakımından daha hayırlıdır, hem de ümit bağlama bakımından daha hayırlıdır.
45. Yüce Allah, Peygamberine asaleten, ondan sonra onun mirasçılığı görevini ifa edeceklere de tebean şunu emretmektedir: Sen, insanlara onu gerçek mahiyetiyle tasavvur edebilmeleri, hem görünen hem de görünmeyen yüzüyle onu tanıyabilmeleri için dünya hayatının misalini ver! Böylelikle bu dünya ile ebedi olan âhireti birbiri ile kıyaslasınlar ve tercih edilmeye değer hangisiyse onu tercih etsinler. Bu dünya hayatının misali, yere yağan ve bitkilere karışan, her göz alıcı çiftten bitkiler yeşerten yağmura benzer. Bu bitkilerin çiçekleri ve güzellikleri, bakanlara sevinç, seyredenlere ferahlık verir ve gafillerin de bütün dikkatlerini celbeder. Derken bir bakarsın ki rüzgarların savurduğu çer-çöp oluvermiş! O taze bitki, göz alıcı, müthiş görünüm ve çiçekler yok olup gitmiş! Artık yer kupkuru toprak oluvermiş, gözün dikkatini çekecek bir hali kalmamış olur. Göz ondan başkasına kayar ve bakıldığı zaman insanın kalbinde yalnızlık duygularını uyandırır. İşte bu dünya da aynen böyledir. Dünyaya sahip olan kişi, gençliği ile böbürlenip dünyalığı ile kendisine denk olanlara üstünlük sağlar, parasını pulunu elde edip zevklerine ve lezzetlerine dalar, bütün vakitlerinde her türlü arzularını gerçekleştirir, artık tüm günlerinde bu şekilde devam edeceğini sandığı bir sırada ansızın ölüm musibeti ile karşı karşıya kalır yahut da malı birden telef olur gider. O zaman da bütün sevinci yok olur, keyfi ve neşesi kaçar, rahatı sona erer. Kalbi yalnızlık duyguları içerisinde acılara gark olur, gençliğinden, gücünden ve malından ayrı düşer. İyi ya da kötü olan amelleriyle başbaşa kalıverir. İşte o vakit zalim olan kişi gerçek durumunu öğrenince pişmanlıktan ellerini ısırır. Tekrar dünyaya dönmeyi temenni eder. Ancak bu dönüşü, yarım kalmış arzu ve isteklerini tamamlamak için değil kusurlarını ve gaflet anlarını tevbe ve salih amellerle telafi etmek içindir. Aklı başında ve isabetli karar veren, hakka isabet muvaffakiyetine mazhar olan kimse, bu durumu gözünün önüne getirir ve nefsine şunları söyler: Farz et ki öldün. Zaten ölümün kaçınılmazdır. Bu iki halden hangisini tercih edeceksin? Bu dünya yurdunun süslerine aldanmayı ve bunlardan meralarda yayılan davarlar gibi faydalanmayı mı yoksa yiyecekleri daimi, gölgeleri oldukça koyu olan, içinde canların çektiği ve gözlerin zevk aldığı şeyler bulunan ebedi bir yurt için amel etmeyi mi? İşte kulun, ilâhi tevfike mazhar olup olmadığı, kârlı mı zararlı mı olduğu bu kıyas ve tercihle anlaşılır.
46. Bundan dolayıdır Yüce Allah, malın ve evlatların “dünya hayatının (geçici) süsü” olduğunu haber vermektedir. Yani bunun ötesinde bir şey değillerdir. İnsan için baki kalacak, kendisine fayda sağlayıp sevinmesine sebep teşkil edecek olan ise ancak kalıcı salih amellerdir. Bunlar ise farzıyla, müstehabıyla bütün itaatleri, gerek Allah’ın haklarını gerekse de kulların haklarını yerine getirmeyi, namazı, zekâtı, sadakayı, haccı, umreyi, tesbihi, tahmidi, tehlili, tekbiri, tilaveti, faydalı ilim öğrenmeyi, iyiliği emredip kötülükten sakındırmayı, akrabalık bağını gözetmeyi, anne-babaya iyilikte bulunmayı, eşlerin, kölelerin ve hayvanların haklarını yerine getirmeyi, bütün insanlara ve yaratılmışlara her türlü iyiliği yapmayı kapsar. İşte bütün bunlar, “kalıcı olan salih ameller” kapsamındadır. Bunların mükâfatı, Allah nezdinde daha hayırlıdır. Ümit bağlama bakımından da bunlar daha hayırlıdır. Zira bunların mükâfatları kalıcıdır ve ebediyete kadar katlanıp durur. Bunların ecirleri, iyilikleri ve faydaları da ihtiyaç vaktinde ümt bağlanmaya değerdir. O halde yarışanların kendisi için yarışmaları gereken, amelde bulunanların öne geçmek için gayret göstermeleri gereken, çabalayanların elde etmek için çabalamaları gereken işte budur.
urada şunu dikkatle düşünelim: Yüce Allah, dünyanın durumunu ve geçiciliğini misal verdikten sonra onda bulunanların iki tür olduğunu zikretmektedir: Birisi, dünyanın süsü kabilindedir ve bunlarla kısa bir süre faydalanılır. Daha sonra bu süsler yok olur gider ve sahibine herhangi bir fayda sağlamaz. Hatta bunlardan zarar görmesi bile söz konusu olabilir. Bunlar, mal ve çocuklardır. Diğer tür ise sahibinin menfaatine olmak üzere devamlıdır. Bunlar ise kalıcı salih amellerdir.
Hỡi Thiên Sứ Muhammad, Ngươi hãy đưa ra hình ảnh thí dụ về cõi trần tục cho những kẻ kiêu ngạo rằng hình ảnh tạm bợ của nó cũng như sự nhanh chóng kết thúc của nó giống như hình ảnh của nước mưa được TA (Allah) ban từ trên trời xuống, nhờ nguồn nước này cây cối thảo mộc trở nên xanh tươi nhưng rồi sau đó chúng trở nên héo khô vỡ vụn và bị gió thổi bay đi tứ tán và mặt đất trở lại như cũ. Quả thật, Allah là Đấng định đoạt và an bài tất cả mọi thứ, không có thứ gì làm Ngài bất lực, Ngài làm cho sống đối với thứ gì Ngài muốn và hủy diệt những gì Ngài muốn.
The Parable of the Worldly Life
Allah says:
وَاضْرِبْ لَهُم
(And mention) O Muhammad, to the people,
مَثَلُ الْحَيَوةِ الدُّنْيَا
(the parable of the worldly life), its transient nature and how it will eventually cease and come to an end.
كَمَآءٍ أَنزَلْنَاهُ مِنَ السَّمَآءِ فَاخْتَلَطَ بِهِ نَبَاتُ الاٌّرْضِ
(it is like the water which We send down from the sky, and the vegetation of the earth mingles with it,) It mingles with the seeds that are in the earth, so they grow and become good, producing bright, fresh flowers, then after that,
فَأَصْبَحَ هَشِيمًا
(it becomes dry and broken pieces,) withered up,
تَذْرُوهُ الرِّياحُ
(which the winds scatter.) tossing them about right and left.
وَكَانَ اللَّهُ عَلَى كُلِّ شَىْءٍ مُّقْتَدِرًا
(And Allah is able to do everything) He has the power to do this and that. In the Qur'an Allah often gives parables like this of the life of this world, as He says in Surah Yunus,
إِنَّمَا مَثَلُ الْحَيَوةِ الدُّنْيَا كَمَآءٍ أَنزَلْنَاهُ مِنَ السَّمَآءِ فَاخْتَلَطَ بِهِ نَبَاتُ الاٌّرْضِ مِمَّا يَأْكُلُ النَّاسُ وَالاٌّنْعَـمُ
(The parable of the worldly life is but that of water which We send down from the sky so by it arises the intermingled produce of the earth of which men and cattle eat. ..) 10:24 and in Surat Az-Zumar:
أَلَمْ تَرَ أَنَّ اللَّهَ أَنزَلَ مِنَ السَّمَآءِ مَآءً فَسَلَكَهُ يَنَابِيعَ فِى الاٌّرْضِ ثُمَّ يُخْرِجُ بِهِ زَرْعاً مُّخْتَلِفاً أَلْوَانُهُ
s(See you not that Allah sends down water from the sky, and causes it to penetrate the earth, then out from it comes crops of different colors.) 39:21 and in Surat Al-Hadid:
اعْلَمُواْ أَنَّمَا الْحَيَوةُ الدُّنْيَا لَعِبٌ وَلَهْوٌ وَزِينَةٌ وَتَفَاخُرٌ بَيْنَكُمْ وَتَكَاثُرٌ فِى الاٌّمْوَلِ وَالاٌّوْلْـدِ كَمَثَلِ غَيْثٍ أَعْجَبَ الْكُفَّارَ نَبَاتُهُ
(Know that the life of this world is only play and amusement, pomp and mutual boasting among you, and rivalry in respect of wealth and children. (It is) like the parable of vegetation after rain, thereof the growth is pleasing to the tiller...) 57:20 and in the Sahih Hadith:
«الدُّنْيَا حُلْوَةٌ خَضِرَة»
(This world is sweet and green.)
Between Wealth and Good Deeds
الْمَالُ وَالْبَنُونَ زِينَةُ الْحَيَوةِ الدُّنْيَا
(Wealth and children are the adornment of the life of this world.) This is like the Ayah:
زُيِّنَ لِلنَّاسِ حُبُّ الشَّهَوَتِ مِنَ النِّسَآءِ وَالْبَنِينَ وَالْقَنَـطِيرِ الْمُقَنطَرَةِ مِنَ الذَّهَبِ
(Beautified for men is the love of things they covet; women, children, vaulted hoards of gold...) 3:14. Allah says:
إِنَّمَآ أَمْوَلُكُمْ وَأَوْلَـدُكُمْ فِتْنَةٌ وَاللَّهُ عِنْدَهُ أَجْرٌ عَظِيمٌ
(Your wealth and your children are only a trial, whereas Allah! With Him is a great reward (Paradise).) 64:15 turning towards Allah and worshipping Him is better for you than keeping busy with them, and accumulating wealth for them and going to extremes in feeling pity and compassion for them. Allah says:
وَالْبَـقِيَاتُ الصَّـلِحَاتُ خَيْرٌ عِندَ رَبِّكَ ثَوَابًا وَخَيْرٌ أَمَلاً
(But the good righteous deeds that last, are better with your Lord for reward and better for hope.) Ibn `Abbas, Sa`id bin Jubayr and others among the Salaf said that the good righteous deeds that last are the five daily prayers. `Ata' bin Abi Rabah and Sa`id bin Jubayr narrated from Ibn `Abbas, "The good righteous deeds that last are `Subhan Allah (glory be to Allah)', `Al-Hamdu Lillah (praise be to Allah)', `La ilaha illallah (there is none worthy of worship except Allah)', and `Allahu Akbar (Allah is Most Great).'" The Commander of the faithful, `Uthman bin `Affan was questioned, "Which are the good righteous deeds that last" He replied, "They are: `La ilaha illallah, Subhan Allah, Al-Hamdu Lillah, Allahu Akbar and La hawla wa la quwwata illa billah hil-`Aliyil-`Azim (there is no strength and no power except with Allah the Exalted, the Almighty)."' This was recorded by Imam Ahmad. Imam Ahmad also recorded from a freed slave of the Messenger of Allah ﷺ that he said:
«بَخٍ بَخٍ لِخَمْسٍ مَا أَثْقَلَهُنَّ فِي الْمِيزَانِ: لَا إِلَهَ إِلَّا اللهُ وَاللهُ أَكْبَرُ، وَسُبْحَانَ اللهِ، وَالْحَمْدُ للهِ، وَالْوَلَدُ الصَّالِحُ يُتَوَفَّى فَيَحْتَسِبُهُ وَالِدُهُ وَقَالَ: بَخٍ بَخٍ لِخَمْسٍ مَنْ لَقِيَ اللهَ مُسْتَيْقِنًا بِهِنَّ دَخَلَ الْجَنَّةَ: يُؤْمِنُ بِاللهِ وَالْيَوْمِ الْآخِرِ، وَبِالْجَنَّةِ وَالنَّارِ، وَبِالْبَعْثِ بَعْدَ الْمَوْتِ، وَبِالْحِسَاب»
(Well done! Well done for five things! (How heavy they will weigh in the balance! "La ilaha illallah, Allahu Akbar, Subhan Allah, and Al-Hamdu Lillah," and a righteous son who dies and his parents seek the reward of Allah.) And he said: (Well done! Well done for five things! Whoever meets Allah believing in them, he will enter Paradise; if he believes in Allah, the Last Day, Paradise and Hell, resurrection after death, and the Reckoning).
وَالْبَـقِيَاتُ الصَّـلِحَاتُ
(the good righteous deeds that last, ) `Ali bin Abi Talhah reported that Ibn `Abbas said, "This is the celebration of the remembrance of Allah, saying `La ilaha illallah, Allahu Akbar, Subhan Allah, Al-Hamdu Lillah, Tabarak Allah, La hawla wa la quwwata illa billah, Astaghfirallah, Sallallahu `ala Rasul-Allah', and fasting, prayer, Hajj, Sadaqah (charity), freeing slaves, Jihad, maintaining ties of kinship, and all other good deeds. These are the righteous good deeds that last, which will remain in Paradise for those who do them for as long as heaven and earth remain." Al-`Awfi reported from Ibn `Abbas: "They are good words." `Abdur-Rahman bin Zayd bin Aslam said, "They are all righteous deeds." This was also the view chosen by Ibn Jarir, may Allah have mercy on him.
Commentary
The meaning of 'everlasting virtues' ('al-baqyat al-salilhat'- 34)
The Musnad of Ahmad, Ibn Hibban and Hakim have reported on the authority of Sayyidna Abu Said al-Khudri ؓ that the Holy Prophet ﷺ said, "Accumulate 'everlasting virtues' as much as you can." It was said, "What are they?" He said, "Saying: سُبحَانَ اللہِ لَآ اللہُ ، الحَمدُ للہِ اللہُ اَکبَر وَلَاحولَ وَلَا قُوَّۃَ اِلَّا بِاللہِ (Pure is Allah. There is no god but Allah. All praise belongs to Allah. Allah is great and there is no power and no strength except with Allah). Hakim has called this Hadith - Sahih. And al-'Uqaili reports on the authority of Sayyidna Nu` man ibn Bashir ؓ that the Holy Prophet ﷺ said, سُبحَانَ اللہِ ٓ والحَمدُ للہِ وَ لَا الہ الا اللہ وَ اللہُ اَکبَر (Pure is Allah and all praise belongs to Allah and there is no god but Allah and Allah is great): These are the 'everlasting virtues.'" The same has been reported by al-Tabarani from Sayyidna Sa'd ibn ` Ubadah ؓ . And the Sahih of Muslim and Tirmidhi have reported on the authority of Sayyidna Abu Hurairah ؓ that the Holy Prophet ﷺ said, "I like saying: سُبحَانَ اللہِ ٓ والحَمدُ للہِ قَ لَا الہُ و اللہُ اَکبَر (Pure is Allah and all praise belongs to Allah and there is no god but Allah and Allah is great) better than everything under the Sun."
Sayyidna Jabir ؓ said, "Recite: لَاحولَ وَلَا قُوَّۃَ اِلَّا بِاللہِ (la haula wala quwwata illa bil-lah: There is no power and there is no strength except with Allah) a lot, because it removes ninety nine types of ailments out of which anxiety is the least painful."
Thus, according to the Tafsir of 'everlasting virtues' in this verse by Sayyidna Ibn ` Abbas ؓ ، ` Ikrimah and Mujahid, it means the very recitation of these words. And Said ibn Jubayr, Masruq and Ibrahim said that 'everlasting virtues' denote five daily prayers.
And there is another report from Sayyidna Ibn ` Abbas ؓ which says that 'al-baqyat al-salihat' or 'everlasting virtues' in this verse means righteous deeds in a general sense. Included therein are the words mentioned above, and the five prayers, and all other righteous deeds as well. This explanation has also been reported from early commentator Qatadah. (Mazhari)
This also happens to be the drive of the meaning in terms of the words of the Qur'an for these words literally convey the sense of the righteous deeds that are to keep surviving. And it is obvious that all deeds that qualify as righteous and sincere are abiding and everlasting in the sight of Allah. Ibn Jarir and al-Qurtubi have preferred this particular Tafsir.
Sayyidna ` Ali ؓ said, 'Cultivation is of two kinds. Wealth and children are the cash crops of the mortal world while 'everlasting virtues' are the deferred crops of the Hereafter.' Hasan al-Basri (رح) said, 'Everlasting virtues are one's intention as the acceptance of righteous deeds depends on it.'
` Ubaid ibn ` Umair ؓ said, 'Everlasting virtues are righteous daughters for they are, for their parents, the greatest treasure-troves of reward from Allah.' This is supported by a narration of Sayyidah ` A'ishah ؓ according to which the Holy Prophet ﷺ has been reported to have said, "I saw a man from my ummah under orders to be taken to Hell. Thereupon, his righteous daughters clung to him and started wailing and crying and plaintively supplicating: 0 Allah, spare him for he was very kind to us in the mortal world and he worked very hard to raise us in our family. Allah Ta` ala, in His mercy, forgave him. (Qurtubi)
Của cải tài sản và con cái là những thứ tô điểm cho cuộc sống trần gian này. Tài sản của cải không mang lại lợi ích gì cho cuộc sống cõi Đời Sau trừ phi nó được chi dùng vào những điều được Allah hài lòng và yêu thích. Và những việc làm, những lời nói được Allah hài lòng tốt đẹp hơn tất cả mọi thứ trang hoàng của thế giới trần gian, nó mang lại phần thưởng và niềm hy vọng tốt nhất, bởi lẽ những trang hoàng của thế gian rồi sẽ tiêu vong còn những việc làm và những lời nói được Allah hài lòng sẽ còn mãi nơi Ngài.
Harta dan anak keturunan merupakan diantara perhiasan kehidupan dunia ini, di akhirat kelak harta tersebut tidak memberikan manfaat sama sekali kecuali bila ketika di dunia dibelanjakan pada perkara yang diridhai Allah, adapun amalan dan ucapan yang diridhai disisi Allah maka itulah yang lebih baik dari seluruh perhiasan dunia, dan merupakan perkara terbaik yang diharapkan oleh manusia, karena perhiasan dunia akan fana, sedangkan pahala amalan dan ucapan yang diridhai disisi Allah akan senantiasa kekal.
Ricchezze e figli sono parte dell'ornamento della vita terrena, e la ricchezza non avrà alcuna utilità nell'Aldilà, tranne ciò che viene elargito per compiacere Allāh, e le azioni e le parole che compiacciono Allāh sono migliori di tutti gli ornamenti della vita, e sono migliori di ciò che la persona accumula, poiché l'ornamento della vita è effimero, mentre la ricompensa delle azioni e delle parole che compiacciono Allāh è eterna.
Wealth and children are things of adornment in this worldly life. Wealth will only be of benefit in the afterlife if it is spent on that which pleases Allah. Actions and statements that are pleasing to Allah are better in reward than all the beauty in the world. That is the best thing a person can have hope in, because the beauty of the world will perish while the reward for actions and statements that are pleasing to Allah will last.
Things in this present world make the world hereafter understandable to us. When the earth, after getting water, becomes fresh and green, it appears as if it will remain like this for ever. But thereafter the weather changes and all the greenery dries up and withers away. The glamour of this world is no different. The charms of the world attract a man, but they are all quite ephemeral. Doomsday (the Day of Judgement) will soon destroy them in such a manner that it will appear as if they never existed. The attraction of the world will not last, but here there is one thing that is going to endure forever and that is the good and pious deeds of a man. Just as plants in the garden grow by seeds being sown in the earth, so also there is a garden which flourishes by God being remembered and obeyed. This garden never has a winter season. Unlike the garden of the world, this garden grows in the life hereafter but it will be available there only to the sower of seeds.
Ang yaman at ang mga anak ay kabilang sa ipinanggagayak sa buhay na pangmundo. Walang pakinabang sa yaman sa Kabilang-buhay maliban kung ginugol ito sa nagpapalugod kay Allāh. Ang mga gawa at ang mga salita na kinalulugdan sa ganang kay Allāh ay higit na mabuti sa gantimpala kaysa sa bawat anumang nasa Mundo na gayak. Ito ay higit na mabuting maaasahan ng tao dahil ang gayak sa Mundo ay maglalaho samantalang ang gantimpala sa mga gawa at mga salitang kinalulugdan sa ganang kay Allāh ay mananatili.
Imetak i djeca su nešto dobro i lijepo na ovom prolaznom dunjaluku, ali imetak nestaje, djeca umiru, život prolazi, a dotle ostaju dobra djela, hvaljenje, slavljenje i veličanje Allaha. Čovjek će za dobra djela biti bolje nagrađen nego za imetak i za djecu, pa stoga treba činiti što više dobrih djela kako bi se zaslužila vječna blaženost u Džennetu.
Les richesses et la descendance sont des ornements de ce bas monde et la richesse n’est d’aucune utilité dans l’au-delà sauf si elle a été dépensée de manière à mériter l’agrément d’Allah. La récompense des œuvres et des paroles agréées par Allah est bien meilleure que tout ornement de ce bas monde et représente ce que l’être humain espère de mieux. En effet, les ornements de cette vie sont éphémères tandis que les œuvres et les paroles agréées par Allah subsistent.
Los bienes materiales y los hijos son como adornos en esta vida mundanal. La riqueza solo será beneficiosa en el más allá si se invierte en lo que Le agrada a Al-lah. Las obras y las palabras que Le complacen tienen mejores recompensas que todas las bellezas del mundo. Las acciones y las palabras es en lo que se debe depositar la esperanza, porque lo atractivo de este mundo perecerá, mientras que la recompensa por las acciones y las palabras que sean agradables a Al-lah permanecerá.
Mal ve oğullar, insanın dünya hayatındaki süsüdür. Malın ahirette insan için hiçbir faydası yoktur. Ancak bu mallar Allah'ı razı eden amellerde harcanırsa faydası olur. Allah katında razı olunan sözler ve ameller ise sevap bakımından dünyada bulunan bütün süslerden ve insanın umduklarından daha hayırlıdır. Çünkü dünyanın süsü fanidir, Allah katında razı olunan amellerin ve sözlerin sevabı ise bakidir.
[Banggitin mo] ang Araw na mag-aalis Kami ng mga bundok mula sa mga kinalalagyan ng mga ito. Makikita mo ang lupa na nakalantad dahil sa paglaho ng anumang nasa ibaba nito na mga bundok, mga punong-kahoy, at gusali. Magtitipon Kami ng lahat ng mga nilikha saka hindi Kami mag-iwan mula sa kanila ng isa man malibang bubuhayin Namin.
E ricorda il giorno in cui elimineremo le montagne, e vedrai la terra deserta, poiché spariranno le montagne, gli alberi, le costruzioni e tutte le creature, e non rimarrà se non chi resusciteremo.
Dağları yerlerinden yok ettiğimiz günü hatırla. Üzerinde bulunan dağları, ağaçları ve binaları tamamen yok edip yeryüzünü dümdüz görürsün. Gelmiş geçmiş bütün yaratılmışları haşrederiz; tek birini bile terk etmeden mutlaka diriltiriz.
Sjeti se Dana u kojem će Svevišnji Allah ukloniti planine s njihovih mjesta pa će Zemlja postati velika pustinja na kojoj više neće biti ništa što zaklanja pogled. Allah će zatim sakupiti sva Svoja stvorenja i niko neće izostati.
The Major Terrors of the Hour
Allah tells us of the terrors of the Day of Resurrection, and the awesome things that will come to pass, as He says elsewhere:
يَوْمَ تَمُورُ السَّمَآءُ مَوْراً - وَتَسِيرُ الْجِبَالُ سَيْراً
(On the Day when the heaven will shake with a dreadful shaking, And the mountains pass moving away.) 52:9-10 meaning, they will move from their places and will vanish. As Allah says:
وَتَرَى الْجِبَالَ تَحْسَبُهَا جَامِدَةً وَهِىَ تَمُرُّ مَرَّ السَّحَابِ
(And you will see the mountains and think them solid, but they shall pass away as the passing away of the clouds.) 27:88
وَتَكُونُ الْجِبَالُ كَالْعِهْنِ الْمَنفُوشِ
(And the mountains will be like carded wool.) 101:5
وَيَسْـَلُونَكَ عَنِ الْجِبَالِ فَقُلْ يَنسِفُهَا رَبِّى نَسْفاً - فَيَذَرُهَا قَاعاً صَفْصَفاً - لاَّ تَرَى فِيهَا عِوَجاً وَلا أَمْتاً
(And they ask you about the mountains, say: "My Lord will pulverize them scattering their dust. To leave them as a barren plain. You will not see in it crookness or curve.) 20:105-107 Allah tells us that He will cause the mountains to vanish and be levelled, and the earth will be left as a smooth plain, a level surface with nothing crooked or curved therein, no valleys or mountains. So Allah says:
وَتَرَى الاٌّرْضَ بَارِزَةً
(and you will see the earth as a levelled plain, ) meaning clear and open, with no features that anyone may recognize and nothing for anyone to hide behind. All creatures will be visible to their Lord, and not one of them will be hidden from Him. Mujahid and Qatadah said,
وَتَرَى الاٌّرْضَ بَارِزَةً
(and you will see the earth as a levelled plain,) "No one will be hidden or absent." Qatadah said, "There will be no buildings and no trees."
وَحَشَرْنَـهُمْ فَلَمْ نُغَادِرْ مِنْهُمْ أَحَداً
(and we shall gather them, so that We will not leave one of them behind.) means, `We shall gather them all, the first of them and the last of them, and We shall not leave anyone behind, young or old.' As Allah says:
قُلْ إِنَّ الاٌّوَّلِينَ وَالاٌّخِرِينَ - لَمَجْمُوعُونَ إِلَى مِيقَـتِ يَوْمٍ مَّعْلُومٍ
(Say: "(yes) verily, those of old, and those of later times. All will surely be gathered together for an appointed meeting of a known Day.) 56:49,50
ذلِكَ يَوْمٌ مَّجْمُوعٌ لَّهُ النَّاسُ وَذَلِكَ يَوْمٌ مَّشْهُودٌ
(That is a Day whereon mankind will be gathered together, and that is a Day when all will be present) 11:103.
وَعُرِضُواْ عَلَى رَبِّكَ صَفَا
(And they will be set before your Lord, aligned.) This may mean that all of creation will stand before Allah in one row, as Allah says:
يَوْمَ يَقُومُ الرُّوحُ وَالْمَلَـئِكَةُ صَفّاً لاَّ يَتَكَلَّمُونَ إِلاَّ مَنْ أَذِنَ لَهُ الرَّحْمَـنُ وَقَالَ صَوَاباً
(The Day that Ar-Ruh (Jibril) and the angels will stand aligned, they will not speak except him whom the Most Gracious (Allah) allows, and he will speak what is right) 78:38; or it may mean that they will stand in rows, as Allah says:
وَجَآءَ رَبُّكَ وَالْمَلَكُ صَفّاً صَفّاً
(And your Lord comes with the angels in rows.) 89:22
لَّقَدْ جِئْتُمُونَا كَمَا خَلَقْنَـكُمْ أَوَّلَ مَرَّةٍ
(Now indeed, you have come to Us as We created you the first time.) This is a rebuke to those who denied the Hereafter, a reprimand before all creation. This is why Allah says to them:
بَلْ زَعَمْتُمْ أَلَّن نَّجْعَلَ لَكُمْ مَّوْعِدًا
(Nay, but you thought that We had appointed no meeting for you (with Us).), meaning, you did not think that this would happen to you or that it would come to pass.
وَوُضِعَ الْكِتَـبُ
(And the Book will be produced,) the Book of deeds, which contains a record of everything, major or minor, significant or insignificant, great or small.
فَتَرَى الْمُجْرِمِينَ مُشْفِقِينَ مِمَّا فِيهِ
(and you will see the criminals, fearful of that which is therein.) of their evil deeds and reprehensible actions.
وَيَقُولُونَ يوَيْلَتَنَا
(They will say, "Woe to us!") expressing words of regret for having wasted their lives.
مَا لِهَـذَا الْكِتَـبِ لاَ يُغَادِرُ صَغِيرَةً وَلاَ كَبِيرَةً إِلاَّ أَحْصَاهَا
(What sort of Book is this that leaves neither a small thing nor a large thing, but has recorded it with numbers!) it has left no sin, major or minor, and no action, no matter how small, but it has recorded it with the utmost precision and accuracy.
وَوَجَدُواْ مَا عَمِلُواْ حَاضِرًا
(And they will find all that they did, present,) everything, both good and evil, as Allah says,
يَوْمَ تَجِدُ كُلُّ نَفْسٍ مَّا عَمِلَتْ مِنْ خَيْرٍ مُّحْضَرًا
(On the Day when every person will be confronted with all the good he has done) 3:30. Allah says:
يُنَبَّأُ الإِنسَـنُ يَوْمَئِذِ بِمَا قَدَّمَ وَأَخَّرَ
(On that Day man will be informed of what he sent forward, and what he left behind.) 75:13 And Allah says:
يَوْمَ تُبْلَى السَّرَآئِرُ
(The Day when all the secrets will be exposed. ) 86:9 meaning, everything that is hidden in people's hearts will become known. Imam Ahmad recorded from Anas that the Prophet said,
«لِكُلِّ غَادِرٍ لِوَاءٌ يَوْمَ الْقِيَامَةِ يُعْرَفُ بِه»
(Every traitor will have a banner on the Day of Resurrection, by which he will be known.) It was also narrated in the Two Sahihs, where one narration says,
«يُرْفَعُ لِكُلِّ غَادِرٍ لِوَاءٌ يَوْمَ الْقِيَامَةِ عِنْدَ اسْتِهِ بِقَدْرِ غَدْرَتِهِ، يُقَالُ: هَذِهِ غَدْرَةُ فُلَانِ بْنِ فُلَان»
(On the Day of Resurrection, for every traitor a banner will be erected by his backside, and it will be said, "This is the betrayer of so-and-so the son of so-and-so.")
وَلاَ يَظْلِمُ رَبُّكَ أَحَدًا
(and your Lord treats no one with injustice.) means, He will judge between His creatures for all of their deeds, and He will not treat any of His creatures with injustice. He will overlook and forgive and have mercy, and He will punish whomever He wills by His power, wisdom and justice. He will fill Hell with the disbelievers and those who have been disobedient. Then He will rescue the disobedient, and leave the disbelievers there for eternity. He is the Judge Who never wrongs or oppresses. Allah says:
إِنَّ اللَّهَ لاَ يَظْلِمُ مِثْقَالَ ذَرَّةٍ وَإِن تَكُ حَسَنَةً يُضَـعِفْهَا
(Surely, Allah wrongs not even of the weight of a speck of dust, but if there is any good, He doubles it.) 4:40
وَنَضَعُ الْمَوَزِينَ الْقِسْطَ لِيَوْمِ الْقِيَـمَةِ فَلاَ تُظْلَمُ نَفْسٌ شَيْئاً
(And We shall set up Balances of justice on the Day of Resurrection, then none will be dealt with unjustly in anything.) Until His saying;
حَـسِبِينَ
(to take account) 21:47 And there are many similar Ayat. Imam Ahmad recorded that `Abdullah bin Muhammad bin `Aqil heard Jabir bin `Abdullah say, "I was told about a Hadith which a man heard from the Prophet , so I bought a camel and put my saddle on it, then I traveled on it for a month until I came to Ash-Sham, where `Abdullah bin Unays was. I said to the doorkeeper, `Tell him that Jabir is at the door.' He said, `Jabir bin `Abdullah' I said, `Yes.' So he came out, still putting his garment on, and embraced me, and I embraced him, and said: `I heard a Hadith narrated by you, that you heard from the Messenger of Allah ﷺ about reciprocal punishments. I was afraid that you or I would die before I could hear it.' He said, `I heard the Messenger of Allah ﷺ say:
«يَحْشُرُ اللهُ عَزَّ وَجَلَّ النَّاسَ يَوْمَ الْقِيَامَةِ أَوْ قَالَ: الْعِبَادَ عُرَاةً غُرْلًا بُهْمًا»
(Allah will gather the people -- or His servants -- on the Day of Resurrection, naked, uncircumcised and Buhman.) I asked, `What is Buhman' He said,
لَيْسَ مَعَهُمْ شَيْءٌ، ثُمَّ يُنَادِيهِمْ بِصَوْتٍ يَسْمَعُهُ مَنْ بَعُدَ كَمَا يَسْمَعُهُ مَنْ قَرُبَ: أَنَا الْمَلِكُ، أَنَا الدَّيَّانُ لَا يَنْبَغِي لِأَحَدٍ مِنْ أَهْلِ النَّارِ أَنْ يَدْخُلَ النَّارَ وَلَهُ عِنْدَ أَحَدٍ مِنْ أَهْلِ الْجَنَّةِ حَقٌّ حَتَّى أُقِصَّهُ مِنْهُ، وَلَا يَنْبَغِي لِأَحَدٍ مِنْ أَهْلِ الْجَنَّةِ أَنْ يَدْخُلَ الْجَنَّةَ وَلَهُ عِنْدَ رَجُلٍ مِنْ أَهْلِ النَّارِ حَقٌّ حَتَّى أُقِصَّهُ مِنْهُ حَتَّى اللَّطْمَة»
(They will have nothing with them. Then a voice will call out to them that will be heard by those far away just as easily as it will be heard by those near: "I am the Sovereign, I am the Judge. None of the people of Hell should enter Hell if he is owed something by one of the people of Paradise, until I have settled the matter, and none of the people of Paradise should enter Paradise if he is owed something by one of the people of Hell, until I settle the matter -- even if it is only the case of a slap.") We said, `How will that be, when we have come before Allah barefooted, naked, uncircumcised and having nothing with us' He said,
«بِالْحَسَنَاتِ وَالسَّيِّئَات»
(By merit for good deeds, and recompense for evil deeds.) Shu`bah narrated from Al-`Awwam bin Muzahim from Abu `Uthman from `Uthman bin `Affan, may Allah be pleased with him, that the Messenger of Allah ﷺ said:
«إِنَّ الْجَمَّاءَ لَتَقْتَصُّ مِنَ الْقَرْنَاءِ يَوْمَ الْقِيَامَة»
(The animal who lost a horn will settle the score with the one that has horns on the Day of Resurrection.) It was recorded by `Abdullah the son of Imam Ahmad, and there are corroborating narrations through other routes.
47- O gün dağları yürütürüz ve sen yeryüzünü dümdüz görürsün. Bütün insanları da tek birini bile bırakmadan mahşerde toplarız.
48- Saf halinde Rabbine arzedilirler (de onlara şöyle denir:)“Andolsun ki ilk kez sizi nasıl yarattıysak öylece bize geldiniz. Fakat siz (dünyada iken) sizin (diriltilip hesaba çekilmeniz) için böyle bir zaman tayin etmediğimizi iddia etmiştiniz.”
49- Kitap (amel defterleri) ortaya konur. Günahkarların onlarda yazılı olanlardan dolayı korkuya kapıldıklarını görürsün. Derler ki:“Vay halimize! Bu nasıl bir kitaptır ki küçük büyük hiçbir şey bırakmadan hepsini sayıp dökmüş!” Bütün işlediklerini önlerinde hazır bulurlar. Rabbin, hiç kimseye zulmetmez.
47. Yüce Allah, kıyamet gününün halini, o gündeki tedirgin edici, dehşetli, zorlu ve sıkıntılı halleri haber vermek üzere şöyle buyurmaktadır:“O günde dağları yürütürüz.” Yani Allah, o dağları yerlerinden koparacak ve onları kum yığını haline getirecek, daha sonra da onları atılmış renkli yün gibi yapacaktır. Daha sonra da onlar dağılıp havaya saçılmış toz zerrecikleri haline gelecektir. Böylece yeryüzü apaçık ortaya çıkacak, herhangi bir iniş ve çıkışı bulunmayan dümdüz bir yer haline gelecektir. Allah, bütün insanları bu yer üzerinde haşredecek ve onlardan bu haşir meydanına getirmedik hiçbir kimse bırakmayacaktır. Öncekileri de sonrakileri de hep birlikte uçsuz bucaksız çöllerin ortasından ve denizlerin diplerinden getirecek, darmadağın iken onları bir araya toplayacak, paramparça iken onları yeni bir yaratılışla tekrar var edecektir.
48. Allah’ın huzuruna saf saf arzolunacaklar. Onları huzuruna getirecek, amellerine bakacak ve hiçbir zulüm söz konusu olmayacak şekilde haklarında adil hükmünü verecek ve onlara:“Andolsun ki ilk kez sizi nasıl yarattıysak öylece bize geldiniz” diyecek. Yani malsız, ailesiz, aşiretsiz olarak tek başınıza geldiniz. Beraberlerinde dünya hayatında iken yaptıkları amellerden, kazanmış oldukları hayır ve şerden başkası bulunmayacaktır. Nitekim Allah bir başka yerde şöyle buyurmaktadır:“Andolsun sizi ilk defa yarattığımız gibi yapayalnız, teker teker huzurumuza geldiniz ve size (dünyadayken) bağışladığımız şeyleri arkanızda bıraktınız. (Allah'a) ortak olduklarını iddia ettiğiniz şefaatçılarınızı da aranızda göremiyoruz.”(el-En’âm, 6/94) Burada da öldükten sonra dirilişi inkâr edenlere artık onu gözleriyle gördükten sonra şöyle denileceği belirtilmektedir: “Fakat siz (dünyada iken) sizin (diriltilip hesaba çekilmeniz) için böyle bir zaman tayin etmediğimizi iddia etmiştiniz.” Yani siz, amellerin karşılığının verileceğini, iyi amellere Allah’ın mükâfat vaadini, kötü amellere karşılık da tehdidini inkâr etmiştiniz. Şimdi bunu gözlerinizle gördünüz ve tattınız.
49. İşte o vakit iyi meleklerin yazmış olduğu amel defterleri huzura getirilecek, dehşetten kalpler yerlerinden fırlayacak, bunlardan dolayı sıkıntılar büyüyecek, öyle ki sapasağlam ve sarsılmaz kayalar bile bu sıkıntılar karşısında eriyecek hale gelir. Günahkârlar da bundan alabildiğine korkacaklar. Amellerinin satır satır yazıldığını, söz ve fiillerinin tek tek tespit edilmiş olduğunu görecekleri vakit de:“Vay halimize! Bu nasıl bir kitaptır ki küçük büyük hiçbir şey bırakmadan hepsini sayıp dökmüş!” diyecekler. Yani küçük olsun, büyük olsun bütün günahlarımız burada yazılıdır. Hepsi tespit edilmiş! Ne gizlide, ne de açıkta, ne gece, ne de gündüz işlediğimiz tek bir amel bile unutulmamış! “Bütün işlediklerini önlerinde hazır bulurlar.” Ve onu inkâr edemezler. “Rabbin kimseye zulmetmez.” İşte o vakit amellerinin karşılığını görecekler ve bu amelleri işlediklerini de itiraf edecekler. Rezil olacaklar ve onlara azap hak olacaktır:“Bu, ellerinizin daha önce yaptıkları yüzünden ve Allah’ın, kullarına zulmedici olmamasındadır.”(Âl-i İmran, 3/182; el-Enfal, 8/51) Aksine onlar Allah’ın adalet ve lütfunun dışına çıkamayacaklardır.
Recuerden el día en que quite las montañas de sus lugares y vean la tierra allanada, ya que todas las montañas, los árboles y las construcciones desaparecerán. Congregaré todas las cosas creadas y las resucitaré, sin excluir a ninguno.
Ingatlah pada hari ketika Kami hilangkan gunung-gunung dari tempat asalnya, sehingga engkau melihat seluruh bumi itu tampak rata karena tidak ada gunung-gunung, pepohonan, dan bangunan-bangunan. Lalu Kami kumpulkan seluruh makhluk dan Kami sama sekali tidak meninggalkan seorang pun dari mereka.
Rappelle-toi lorsque Nous déplacerons les montagnes de leurs emplacements et lorsque tu verras la Terre nivelée après la disparition des montagnes, des arbres et des constructions qu’il y avait à sa surface. Nous rassemblerons alors toutes les créatures et pas une seule ne sera pas ressuscitée.
Remember the day when I will remove the mountains from their places, and you will see the earth as an open plain as all the mountains, trees and buildings on it will be gone. I will gather all created things together and resurrect them, leaving no one.
"Dan (ingatlah) akan hari (yang ketika itu) Kami
perjalankan gunung-gunung, dan kamu akan melihat bumi itu datar, dan Kami kumpulkan seluruh
manusia, dan tidak Kami tinggalkan seorang pun dari mereka. Dan mereka akan dibawa ke hadapan
Rabbmu dengan berbaris. Sesungguhnya kamu datang kepada Kami, sebagai-mana Kami menciptakan kamu
pada kali yang pertama; bahkan kamu mengklaim bahwa Kami sekali-kali tidak akan menetapkan bagi
kamu waktu (memenuhi) perjanjian. Dan diletakkanlah kitab, lalu kamu
akan melihat orang-orang yang bersalah ketakutan terhadap apa yang (tertulis) di dalamnya, dan mereka berkata, 'Aduhai celaka kami, kitab
apakah ini yang tidak meninggalkan yang kecil dan tidak (pula) yang
besar, melainkan ia pasti men-catat semuanya; dan mereka mendapati amal yang telah mereka
kerjakan ada (tertulis). Dan Rabbmu tidak menganiaya seorang jua pun'."
(Al-Kahfi: 47-49).
(47-48) Allah تعالى mengabarkan tentang kondisi Hari Kiamat bersama
kengerian-kengerian yang merisaukan (perasaan) dan
kedahsyatan-kedahsyatan yang menyentak. Allah berfirman, ﴾ وَيَوۡمَ نُسَيِّرُ ٱلۡجِبَالَ ﴿ "Dan (ingatlah) akan hari (yang ketika itu) Kami perjalankan gunung-gunung," maksudnya, Kami memusnahkannya dari tempat-tempatnya, menjadikannya kumpulan pasir, lantas menjelmakan-nya ibarat bulu yang dihambur-hamburkan, kemudian pudar dan hancur. Akhirnya, menjadi debu yang beterbangan. Bumi terpam-pang dan menjadi betul-betul datar, tidak ada tempat yang rendah maupun tinggi. Allah mengumpulkan semua makhluk di permuka-an bumi itu, tidak meninggalkan seorang pun dari mereka. Dia menghimpun generasi manusia pertama dari perut-perut padang pasir dan dasar-dasar lautan. Dia mengumpulkan mereka setelah terpisah-pisah, dan mengembalikan bentuk mereka setelah terko-yak-koyak menjadi bentuk yang baru. Kemudian, mereka dihadap-kan kepada Allah dengan berbaris untuk dilihat amalan-amalan mereka, menjatuhkan keputusan tentang mereka dengan keputusan yang adil, tanpa ada unsur kecurangan atau kezhaliman di dalamnya.
Dia berkata kepada mereka, ﴾ لَّقَدۡ جِئۡتُمُونَا كَمَا خَلَقۡنَٰكُمۡ أَوَّلَ مَرَّةِۭۚ ﴿ "Sesungguh-nya kamu datang kepada Kami, sebagaimana Kami menciptakan kamu pada kali yang pertama," maksudnya dalam keadaan tanpa mempu-nyai kekayaan, istri, dan keluarga. Tidak ada yang bersama menyer-tai mereka kecuali amal perbuatan yang telah mereka perbuat dan usaha-usaha dalam kebajikan maupun keburukan yang telah mereka kerjakan. Sebagaimana Firman Allah,
﴾ وَلَقَدۡ جِئۡتُمُونَا فُرَٰدَىٰ كَمَا خَلَقۡنَٰكُمۡ أَوَّلَ مَرَّةٖ وَتَرَكۡتُم مَّا خَوَّلۡنَٰكُمۡ وَرَآءَ
ظُهُورِكُمۡۖ وَمَا نَرَىٰ مَعَكُمۡ شُفَعَآءَكُمُ ٱلَّذِينَ زَعَمۡتُمۡ أَنَّهُمۡ فِيكُمۡ
شُرَكَٰٓؤُاْۚ ﴿
"Dan sesungguhnya kamu datang kepada Kami sendiri-sendiri se-bagaimana Kami menciptakanmu pada mulanya, dan kamu tinggalkan di belakangmu (di dunia) apa yang telah Kami karuniakan kepadamu, dan Kami tiada melihat besertamu pemberi syafa'at yang kamu anggap bahwa mereka itu sekutu-sekutu tuhan di antara kamu." (Al-An'am: 94).
Di sini, Allah mengarahkan pembicaraan kepada kaum yang mengingkari kebangkitan saat mereka menyaksikan kenyataannya ﴾
بَلۡ زَعَمۡتُمۡ أَلَّن نَّجۡعَلَ لَكُم مَّوۡعِدٗا 48 ﴿ "bahkan kamu mengklaim bahwa Kami
sekali-kali tidak akan menetapkan bagi kamu waktu (memenuhi)
perjanjian," maksudnya kalian mengingkari Hari Pembalasan atas amal per-buatan dan janji serta
ancamanNya. Ketahuilah, sungguh kalian sudah melihat dan merasakannya.
(49) Pada waktu itulah, buku-buku catatan amal perbuatan yang telah
ditulis oleh para malaikat yang berbakti dihadirkan. Maka hati manusia melayang-layang (kosong) dan kesulitan-kesulitan semakin berat saja lantaran kejadian itu.
Hampir-hampir gunung-gunung yang kokoh terkikis habis karenanya. Orang-orang jahat pun merasa
ketakutan. Bila mereka menyaksikan amal perbuatan mereka terbukukan, ucapan-ucapan dan
tindak-tanduk mereka di-perhitungkan, maka mereka berkata, ﴾ يَٰوَيۡلَتَنَا مَالِ هَٰذَا
ٱلۡكِتَٰبِ لَا يُغَادِرُ صَغِيرَةٗ وَلَا كَبِيرَةً إِلَّآ أَحۡصَىٰهَاۚ ﴿ "Aduhai celaka kami, kitab apakah ini yang tidak me-ninggalkan yang kecil dan tidak (pula) yang besar, melainkan ia (pasti) mencatat semuanya," maksudnya kitab ini tidak meninggalkan per-buatan kecil dan besar melainkan ia pasti tercatat lagi terpelihara di dalamnya, tidak terlewatkan amalan yang sembunyi-sembunyi atau terang-terangan, di malam dan siang hari ﴾
وَوَجَدُواْ مَا عَمِلُواْ حَاضِرٗاۗ ﴿ "dan mereka mendapati amal yang telah mereka kerjakan ada (tertulis)." Mereka tidak berdaya untuk mengingkarinya, ﴾ وَلَا
يَظۡلِمُ رَبُّكَ أَحَدٗا 49 ﴿ "dan Rabbmu tidak menganiaya seorang jua pun." Saat itu, mereka diberi balasan atas amalannya dan dimintai pengakuan atasnya, ditimpa kehinaan serta jatuhlah siksaan pada mereka.
﴾ ذَٰلِكَ بِمَا قَدَّمَتۡ أَيۡدِيكُمۡ وَأَنَّ ٱللَّهَ لَيۡسَ بِظَلَّامٖ لِّلۡعَبِيدِ 182 ﴿
"(Azab) yang demikian itu adalah disebabkan perbuatan tangan kalian
sendiri, dan bahwasanya Allah sekali-kali tidak menganiaya hamba-hambaNya." (Ali Imran: 182).
Bahkan mereka tidak akan keluar dari keadilan dan kemurah-anNya.
Và Ngươi - hỡi Thiên Sứ Muhammad - hãy nhớ đến Ngày mà những quả núi sẽ biến mất khỏi vị trí của chúng, vào Ngày đó Ngươi sẽ thấy mặt đất trống trải bằng phẳng, núi non, cây cối và các loại kiến trúc đều biến mất, và TA (Allah) sẽ tập hợp tất cả nhân loại và phục sinh tất cả không trừ một ai.
Nhân loại được dẫn đến đứng trình diện trước Thượng Đế của Ngươi - Muhammad - thành từng hàng ngũ chỉnh tề để Ngài phân xử và phán xét. Ngài phán bảo họ: tất cả các ngươi đã được triệu tập trước TA trong thân trạng trần chuồng, chân trần, còn nguyên da qui đầu (đối với nam giới) giống như TA đã tạo hóa các ngươi trong lần đầu. Các ngươi đã chối bỏ việc TA phục sinh các ngươi, các ngươi nghĩ rằng TA sẽ không bao giờ định đoạt việc hội ngộ này.
Visualize the Day of Resurrection
The address to everyone on that fateful Day of Qiyamah shall be: جِئْتُمُونَا كَمَا خَلَقْنَاكُمْ أَوَّلَ مَرَّةٍ (Lo! You have come to Us [ empty-handed, without any of those things you proudly possessed ] just as We had created you at first - 48). A1-Bukhari, Muslim and Tirmidhi report on the authority of Sayyidna Ibn ` Abbas ؓ that the Holy Prophet ﷺ once gave a Khutbah in which he said, "0 people! On the Day of Qiyamah, you will come walking bare-footed, bare-bodied, before your Lord and the one to be donned with a dress first shall be Ibrahim, peace be on him." Hearing this, Sayyidah ` A'ishah ؓ asked, 'Ya Rasulallah, is it that all men and women shall be naked, and seeing each other?' He said, "That day, everyone will be gripped by such preoccupation and anxiety that no one will have any occasion to cast a look towards any one - all eyes shall be raised upwards."
According to al-Qurtubi, the statement appearing in a Hadith that the dead will meet each other in Barzakh dressed in their shrouds is not contradictory of this Hadith, because that is the case of Grave and Barzakh (post-death - pre-resurrection state) while the present one concerns the plains of Resurrection. And there are some Hadith reports to the effect that the deceased person will rise on the Day of Resurrection in the dress he or she was buried. Sayyidna ` Umar ؓ said, 'Give good kafn (shroud) to the deceased among you because they will rise on the Last Day dressed in these.' Some commentators have interpreted the report as relating to Shahids (martyrs who are buried in their dress). Then, there are others who have said that it is possible that some people rise dressed on the Day of Resurrection and some others, without it. In this way, both kinds of reports conjoin. (Mazhari)
Les gens seront présentés en rangs devant ton Seigneur afin qu’Il leur demande des comptes. On leur dira: Vous êtes venus à Nous individuellement, les pieds déchaussés, le corps dévêtu et non circoncis, dans l’état où Nous vous avons créés. Vous prétendiez dans le passé que vous ne seriez pas ressuscités et que Ne vous avions pas déterminé une échéance et un lieu afin de vous demander des comptes pour vos œuvres.
Cuando las personas comparezcan ante su Señor en fila y las haga rendir cuentas, se les dirá: “Ahora se presentan ante Mi individualmente, descalzos y desnudos como los creé la primera vez. Aunque afirmaron que nunca serían resucitados y que no establecería el momento y el lugar en el que los remuneraría por sus acciones”.
E la gente si sarà presentata dinanzi al loro Dio in schiere, per il loro rendiconto, e sarà stato detto loro: "Siete venuti da noi singolarmente, scalzi, nudi, incirconcisi, come vi abbiamo creati la prima volta. Avete pensato che non vi avremmo resuscitati, e che non avremmo preparato per voi un termine e un luogo per retribuirvi delle vostre azioni".
Svi će ljudi biti dovedeni pred Allaha, i u redove će biti poredani; niko neće moći nikog sakriti. I ljudi će se vratiti Svevišnjem Allahu na Danu sudnjem onakvi kakvi su se rodili: bez imetka, djece i bilo čega drugog; a bili su uvjereni da ih Allah neće oživiti i pozvati na odgovornost.
Itatanghal ang mga tao sa Panginoon mo sa mga hanay para tumuos Siya sa kanila. Sasabihin sa kanila: "Talaga ngang pumunta kayo sa Amin bilang mga individuwal na mga nakayapak na mga nakahubad na mga di-tuli gaya ng nilikha Namin kayo sa unang pagkakataon. Bagkus nag-angkin kayo na kayo ay hindi bubuhaying muli at na Kami ay hindi gagawa para sa inyo ng isang panahon at isang pook na gaganti Kami sa inyo roon sa mga gawa ninyo."
Kemudian seluruh manusia akan dihadapkan kepada Tuhan mereka dengan berbaris-baris, lalu Dia menghisab mereka, dan dikatakan kepada mereka, "Sesungguhnya kalian datang kepada kami sendiri-sendiri dalam keadaan telanjang kaki, telanjang badan, dan tidak dikhitan sebagaimana keadaan kalian ketika Kami ciptakan pertama kali. Namun anehnya, kalian mengklaim bahwa kalian tidak akan dibangkitkan, dan bahwasanya Kami tidak akan menetapkan bagi kalian waktu dan tempat untuk memberikan balasan atas amalan-amalan kalian."
People will be presented to your Lord in rows and He will take them to account. It will be said to them: Now you have come to Us individually, barefoot and naked as I created you the first time. Although you claimed that you will never be resurrected and that I will not set for you a time and place in which I will recompense you for your actions.
İnsanlar Rabblerine saf halinde arz olunurlar. Yüce Allah onları hesaba çeker ve onlara şöyle denili: "İlk defa sizi yarattığımız gibi bize tek başlarınıza, yalın ayak ve sünnetsiz geldiniz. Bilakis siz tekrar diriltilmeyeceğinizi iddia etmiştiniz. Şüphesiz bizim sizin yapmış olduğunuz iyilik ve kötülüklere karşılık vermeyeceğimizi, amellerinize karşılık hesap sormak için bir zaman ve mekân tayin etmeyeceğimizi zannediyordunuz."
The conditions made available by God in the present world exist merely for the purpose of trying and testing mankind. The moment the period fixed for this trial is over, these conditions will not remain as they are. After this, all the life-giving properties of the earth will be taken away. It will become so barren and lifeless that it will have nothing for anyone to boast about or be proud of. The freedom man enjoys in this world is given to him due to the conditions of trial. But, Doomsday will suddenly bring all this favourable environment to an end. On that Day, in a state of helplessness, people will be gathered before their Lord. All of them will stand before Him to hear His Judgement. God will have with Him a complete record of the life of every person, according to which He will reward some, and punish others. In the present world, there are two aspects of man’s life. In one he is free, while in another he is helpless. If a man were to look at the helpless and humble side of his life, he would turn towards God and develop in himself feelings of devotion towards Him. But, in reality, he looks only at his freedom, and the result is that he becomes negligent towards God and develops an arrogant attitude.
Amel defteri ortaya konulduğunda kimisi onu sağında kimisi de solundan alır. -Ey İnsan!- Kâfirlerin, bunun içerisinde yazılı olandan korktuklarını görürsün. Çünkü önceden yapmış oldukları küfür ve isyanlarını bilmektedirler. Onlar şöyle derler: "Vay halimize ve başımıza gelen musibete! Ne oluyor bu kitaba? Yapmış olduğumuz amellerimizden küçük büyük hiçbir şey bırakmayarak hepsini sayıp dökmüş!" Onlar dünya hayatında yapmış oldukları tüm günahları sabit ve yazılı olarak bulurlar. -Ey Resul!- Rabbin hiçbir kimseye zulmetmez. Hiçbir kimseyi günahsız cezalandırmaz. Kendisine itaat etmiş kimsenin yapmış olduğu itaatin ecrinden hiçbir şey eksiltmez.
Ilalagay ang talaan ng mga gawa saka may kukuha ng talaan nito sa pamamagitan ng kanang kamay nito at may kukuha niyon sa pamamagitan ng kaliwang kamay nito. Makakikita ka, O tao, sa mga tagatangging sumampalataya na mga nangangamba dahil sa nasaad dito dahil sila ay nakaaalam sa inilahad nila rito na kawalang-pananampalataya at mga pagsuway. Magsasabi sila: "O kapahamakan namin at kasawian namin! Ano ang mayroon sa talaang ito na hindi nag-iiwan ng isang maliit ni isang malaki sa mga gawa namin malibang iningatan nito iyon at binilang nito iyon." Matatagpuan nila ang mga pagsuway na ginawa nila sa buhay nila sa Mundo na nakasulat at pinagtibay. Hindi lumalabag sa katarungan ang Panginoon mo, O Sugo, sa isa man, kaya hindi Siya nagpaparusa sa isa man nang walang pagkakasala at hindi Siya bumabawas sa tagatalima ng anuman mula sa pabuya ng pagtalima nito.
Whatever a man does is put on record by God’s arrangement. Man’s intentions, his sayings and his deeds are all imprinted on the screen of the universe. Today this arrangement or system is not visible, but on the Day of Judgement a curtain will be raised. At that time man will be terrified to see that whatever he had been doing in the world under the impression that nobody knew about it, is so clearly recorded here that neither the smallest nor the greatest thing has been left out. On the Day of Judgement, the treatment meted out to a man by God will be based on thoroughly established facts, so much so that on that Day when he receives his reward or punishment for his deeds, he will know, beyond a shadow of doubt, that he is getting what he really deserves—nothing more and nothing less.
E il Libro delle Azioni venne loro presentato: vi è stato chi lo ha ricevuto nella sua destra e chi nella sua sinistra; e avresti visto, o uomo, i miscredenti temere il suo contenuto, poiché erano consapevoli della miscredenza e dei peccati che compirono, e dissero: "Che disgrazia! Come può questo Libro non trascurare nessuna nostra azione, piccola o grande, che non sia stata annotata e contata!" E trovarono scritti e documentati i peccati da loro compiuti nella vita terrena. Il tuo Dio non fa torto, o Messaggero, a nessuno, e non punisce nessuno che non sia colpevole; e non fa mancare all'obbediente nulla della ricompensa della sua obbedienza.
Se les expondrá el registro de las obras. Algunas personas tomarán el libro con su mano derecha mientras que otras lo recibirán en su mano izquierda. Tú verás a los incrédulos temerosos de lo que contiene, porque son conscientes de la incredulidad y los pecados que cometieron. Ellos dirán: “¡Ay de nosotros! ¿Qué libro es este que no deja ninguna obra nuestra, sea pequeña o grande, sin ser registrada y enumerada?” Encontrarán escritos y registrados todos los pecados que cometieron en su vida mundanal. Mensajero, tu Señor no oprimirá a nadie. Al-lah no castiga a nadie sin razón y no reduce la recompensa de las buenas obras.
Kemudian kitab catatan amalan pun diletakkan. Ada orang yang mengambil kitabnya dengan tangan kanannya, dan ada yang mengambilnya dengan tangan kirinya. Engkau -wahai insan- akan melihat orang-orang kafir merasa ketakutan terhadap apa yang tertulis di dalamnya karena mereka sudah tahu apa yang telah mereka lakukan, yaitu kekafiran dan maksiat. Mereka berkata, "Betapa celakanya dan besarnya bencana kami! Sungguh, mengapa kitab ini tidak meninggalkan dosa yang kecil dan yang besar dalam amalan kami melainkan semuanya tersimpan dan tercatat di dalamnya." Mereka pun mendapati semua yang mereka kerjakan dalam kehidupan dunia ini berupa maksiat telah tercatat dan tersimpan. Sungguh -wahai Rasul-, Tuhanmu tidak menzalimi seorang pun, tidak akan menyiksa seseorang tanpa ada dosanya, dan tidak pula mengurangi pahala kebaikan orang-orang yang taat kepada-Nya sedikit pun.
Postavit će se Knjiga u kojoj su zapisana djela svakog čovjeka, dobra i loša, pa će je uzeti u desnu ili u lijevu ruku. Vidjet ćeš razvratnike grešnike prestravljene i uplašene zbog loših djela koja su činili, pa će, ugledavši Knjigu, uzviknuti: “Teško nama! Šta je s ovom Knjigom! Nijedno djelo, ni malo ni veliko, ona nije ispustila, sve je zabilježila!” Tvoj Gospodar neće učiniti ni trun nepravde bilo kojem robu; dobročinitelju neće oduzeti niti jedno dobro, a grešniku neće dodati ni jedan grijeh.
Le livre des œuvres de chacun sera alors déposé. Certains le saisiront de la main droite, d’autres de la main gauche. Ô être humain, tu verras les mécréants terrifiés de ce que contient leur livre car ils savent qu’il ne contient que mécréance et transgression. Ils diront alors: Que notre malheur est immense ! Pourquoi ce livre enregistre-t-il et dénombre-t-il chaque œuvre, petite ou grande? Ils trouveront ainsi soigneusement consignés les actes de désobéissance qu’ils ont commis dans ce bas monde. Ô Messager, ton Seigneur n’est jamais injuste, Il ne punit personne qui n’aie commis de faute et ne diminue pas la récompense méritée par l’obéissant pour son obéissance.
The book of deeds will be placed. Some people will take the book in their right hands and some will take it in their left hands. You - O man - will see the disbelievers fearful of its contents, because they are aware of the disbelief and sins that they sent forward. They will say: May we be destroyed! What is with this book that leaves no action of ours, small or big, but it has recorded and enumerated it? They will find all the sins they had done in their worldly life written and recorded. Your Lord - O Messenger - does not wrong anyone. He does not punish anyone for no reason and He does not reduce the reward of those who follows Him.
Và các quyển sổ ghi chép các việc làm được mang ra. Có người sẽ được nhận quyển sổ ghi chép của mình từ phía cánh tay phải và có người sẽ được nhận nó từ phía cánh tay trái. Ngươi - này hỡi con người - sẽ thấy những kẻ vô đức tin kinh hãi về những điều được ghi trong đó bởi vì chúng đã làm và gửi đi trước từ những điều vô đức tin và tội lỗi, chúng nói: Ôi, thật khổ thân chúng tôi, một đại họa sắp ập đến! Ôi đây là quyển sổ gì mà nó ghi chép không bỏ sót một thứ gì dù nhỏ hay lớn. Và chúng nhìn thấy rõ ràng toàn bộ việc làm của chúng mà chúng đã làm trên thế gian. Và Thượng Đế của Ngươi - hỡi Thiên Sứ Muhammad không trừng phạt một ai không có tội và Ngài cũng không giảm bớt bất cứ điều gì từ phần ân thưởng của ai tuân phục Ngài.
Recompense (al-jaza' ) is the Deed (al-'amal) itself
Towards the end of verse 49, it was said: وَوَجَدُوا مَا عَمِلُوا حَاضِرًا (And they will find what they did all there). Commentators generally explain its sense by saying that they will find the recompense of their deeds present there. My respected teacher, Maulana Sayyid Muhammad Anwar Shah Kashmiri, used to say that there is no need for this interpretation here. Countless Hadith narratives prove that these very deeds of the mortal world will become the recompense - reward or punishment - of the Hereafter. Their forms will transform there. Righteous deeds will transform into the blessings of Paradise and evil deeds will turn into the Hellfire, snakes and scorpions.
It appears in Ahadith that the wealth of those who do not pay Zakah will come to them in the grave in the form of a big snake. The thing will bite them saying, اَنَا مَالُکَ (ana maluk: I am your wealth). The righteous deed, transformed into an elegant human visitor will come to mollify one's terrible loneliness in the grave. Sacrificial animals will provide the ride over the Bridge of Sirat. Sins committed will be placed on top of everyone's heads as their burdensome wherewithal on the Day of Resurrection.
About devouring what belongs to the orphans by unfair means, it was said in the Qur'an إِنَّمَا يَأْكُلُونَ فِي بُطُونِهِمْ نَارًا (they only eat fire into their bellies - 4:10). All such Qur’ anic verses and Hadith narratives are generally interpreted as figures of speech. But, in the light of the view given above, none of these need a figure of speech to explain. Everything stays intrinsically real, as is.
The Qur'an has equated the unlawful consumption of an orphan's property with fire. So, the reality is that it is nothing but fire even at that time. But, in order to experience its effect, the condition is that one must pass away from this mortal world. It is like someone calling a matchbox by the name of fire, which is correct. But, in order that it becomes fire, it remains subject to the condition of friction. Similarly, if someone says that petrol or gas is fire, he would be considered as right - though, it would actually materialize only when the condition of being touched by a tiny flame of fire is fulfilled.
The outcome is that one's deed - whatever good or bad one does in the moral world - will take the form of reward and punishment in the Hereafter. That will be a time when its marks of identification will become different from that of the mortal world and take a form of its own. And Allah alone knows best.
Commentary
The progeny of Iblis, and his descendants and followers
The word: ذُرِّيَّتَهُ (dhurriyyatah) in verse 50 indicates that Iblis (Shaitan) has offspring, and a host of descendants and followers. Some commentators have said that 'progeny' at this place means 'accomplices.' That the Shaitan has offspring from his loins is not necessary. But, there is a Sahih Hadith which Humaidi has reported in Kitab al-Jam' bain al-Sahihain on the authority of Sayyidna Salman al-Farisi ؓ . According to his narration, the Holy Prophet ﷺ told him, "do not become like those who are the first to enter the bazaar (shopping centre), or those who are the last to leave it, for the bazaar is a place where the Shaitan has his eggs and offspring laid around." This would indicate that the progeny of Shaitan spreads out in that manner - through what is laid and hatched by him. After having presented this report, al-Qurtubi has said that the Shaitan has accomplices and armies is something established by conclusive proofs - and as for the Shaitan having offspring, a Sahih Hadith has appeared above. Allah knows best.
Hãy nhớ lại hỡi Thiên Sứ Muhammad khi TA (Allah) phán bảo các Thiên Thần: hãy quỳ xuống phủ phục trước Adam để thể hiện một cái chào long trọng đến Y. Thế là tất các Thiên Thần đều chấp hành thực hiện theo lệnh Thượng Đế của họ ngoại trừ Iblis, hắn thuộc loài Jinn chứ không thuộc loài Thiên Thần. Hắn đã từ chối và tự cao tự đại không chịu quỳ lạy phủ phục theo lệnh của TA. Hắn đã trở thành một tên phản nghịch. Há các ngươi hỡi con người lại nhận lấy hắn và con cháu của hắn làm kẻ bảo hộ thay vì Allah ư trong khi hắn và con cháu của hắn là kẻ thù của các ngươi? Sao các ngươi lại nhận lấy kẻ thù làm người bảo hộ cho các ngươi? Thật là một điều xấu xa và sai trái cho hành động lấy những tên Shaytan là vị bảo hộ thay vì Allah!
Remember - O Messenger - when I said to the angels: Prostrate to Adam as a salutation. So all of them prostrated to him in fulfilment of the instruction of their Lord besides Iblis. He was one of the Jinn and was not an angel. He refused and was too proud to prostrate. Thus he went against following His Lord. Will you - O people - then take him and his children as friends with whom you align yourselves instead of Me, whilst they are your enemies! How do you take your enemies to be your friends? How bad and ugly is the act of the wrongdoers who make Satan their friend instead of befriending Allah!
By tradition, Satan (Iblis) was a God-worshipping jinn. Apparently he posed as being pious. But when God commanded him to kneel before Adam, he was not prepared to do so because of his vanity or pride. Now, those who under the influence of false pride refuse to kneel before ‘Reality’ or ‘Truth’, are all kith and kin of Satan, though they apparently seem to be God-worshipping people. To kneel before God is, in fact, admitting one’s own humbleness. If somebody is a kneeler before God in the real sense, then whenever he comes face to face with the Truth, he will immediately kneel down. Unlike him is the person who is only outwardly pious, because at the same time he nurses a sense of pride or egoism within himself. Such a person will readily kneel down on the occasions when his ego is not hurt. But, where his kneeling down is at the cost of surrendering his ego, he will suddenly become arrogant and refuse to kneel. When the call of Truth is given and certain people, under the influence of Satan and his kin, do not respond to that call, they are in fact substituting Satan and his kin for God. When they are required to bow before the Truth for fear of God, they refuse to bow for fear of false gods. Such people are the worst transgressors. Soon they will come to know that those other than God on whom they relied will not be of any avail to them.
E rammenta – o Messaggero – di quando dicemmo agli angeli: "Prostratevi ad Ǣdem con una prostrazione di saluto". Tutti si prostrarono, seguendo l'ordine del loro Dio, tranne Iblīs, che era un Jinn, e non era un angelo, e rifiutò e fu altezzoso, così si allontanò dall'obbedienza dovuta al Suo Dio. Prendete forse, o gente, lui, i suoi figli e i suoi compagni come alleati all'infuori di Me, mentre sono vostri nemici? Come potete allearvi con il vostro nemico? Che azioni malvagie e infauste sono le azioni degli ingiusti, coloro che hanno preso Iblīs come tutore invece di Allāh l'Altissimo!
Ô Messager, rappelle-toi lorsque Nous dîmes aux anges: Prosternez-vous devant Adam en guise de salutation. Tous obéirent à l’ordre de leur Seigneur et se prosternèrent, sauf `Iblîs qui était un djinn et non un ange. Il refusa et fit preuve d’orgueil, désobéissant de ce fait à l’ordre de son Seigneur. Ô gens, allez-vous le prendre lui et ses descendants comme alliés alors que ce sont vos ennemis? Comment pouvez-vous donc prendre pour alliés vos ennemis? Comme est mauvais le choix des injustes de s’allier à Satan au lieu d’Allah !
-Ey Resul!- Meleklere: "Âdem'e secde edin!" dediğimizde, hemen meleklerin hepsi Rablerinin emrine uyarak selamlama secdesi yaptılar. Ancak İblis secde etmedi. O İblis cinlerdendi, meleklerden değildi. Secde etmeye karşı kibirlendi ve Rabbine itaat etme emrinin dışına çıktı. -Ey insanlar!- Şimdi beni bırakıp da onu ve soyunu size düşman olmalarına rağmen dost mu ediniyorsunuz? Düşmanlarınızı kendinize nasıl dost ediniyorsunuz? Allah Teâlâ'nın dostluğu yerine şeytanı kendilerine dost edinen zalimlerin yaptıkları ne kötüdür ve ne çirkin bir iştir?
Banggitin mo, O Sugo, noong nagsabi Kami sa mga anghel: "Magpatirapa kayo kay Adan ng patirapa ng pagbati," at nagpatirapa naman sila sa kabuuan nila sa kanya, bilang pagsunod sa utos ng Panginoon nila maliban kay Satanas; siya noon ay kabilang sa mga jinn at hindi nangyaring siya ay kabilang sa mga anghel. Tumanggi siya at nagmalaki sa pag-ayaw sa pagpapatirapa kaya lumabas siya sa pagtalima sa Panginoon niya. Kaya ba gagawa kayo, O mga tao, sa kanya at sa mga anak niya bilang mga katangkilik na tatangkilikin ninyo bukod pa sa Akin, samantalang sila ay mga kaaway para sa inyo? Papaanong nagagawa ninyo na ang mga katangkilik para sa inyo ay ang mga kaaway ninyo? Kaaba-aba at kapangit-pangit ng gawain ng mga tagalabag sa katarungan na ginawa nilang ang demonyo ay ang katangkilik para sa kanila bilang pamalit sa pagtangkilik kay Allāh – pagkataas-taas Siya!
Ingatlah -wahai Rasul- tatkala Kami berfirman kepada para malaikat, "Sujudlah kalian kepada Adam sebagai sujud penghormatan", maka mereka pun sujud kepadanya demi menaati perintah Tuhan mereka, kecuali Iblis yang berasal dari golongan jin dan bukan dari golongan malaikat. Dia enggan dan sombong untuk sujud, sehingga ia pun keluar dari ketaatan pada Tuhannya. Maka apakah kalian -wahai manusia- pantas menjadikan dia dan keturunannya sebagai pemimpin dan penolong selain Aku, padahal mereka adalah musuh kalian?! Pantaskah kalian menjadikan musuh-musuh kalian sebagai pelindung dan pemimpin?! Sungguh sangat buruk dan kejilah perbuatan orang-orang zalim yang menjadikan setan sebagai pemimpin dan penolong mereka sebagai ganti dari Allah -Ta'ālā-.
"Dan (ingatlah) ketika Kami berfirman kepada para malai-kat, 'Sujudlah
kamu kepada Adam,' maka sujudlah mereka kecuali iblis. Dia adalah dari golongan jin, maka dia
mendurhakai perintah Rabbnya. Patutkah kamu mengambilnya dan turunan-turunan-nya sebagai
pemimpin selain dari padaKu, sedang mereka adalah musuhmu? Amat buruklah iblis itu sebagai
pengganti (Allah) bagi orang-orang yang zhalim." (Al-Kahfi: 50).
(50) Allah تعالى memberitahukan tentang permusuhan iblis kepada Adam dan
anak-keturunannya. Allah memerintahkan para malaikat untuk bersujud kepada Adam, sebagai bentuk
pemuliaan dan pengagungan serta menaati perintah Allah. Lalu mereka me-naatinya ﴾ إِلَّآ
إِبۡلِيسَ كَانَ مِنَ ٱلۡجِنِّ فَفَسَقَ عَنۡ أَمۡرِ رَبِّهِۦٓۗ ﴿ "kecuali iblis. Dia adalah dari golongan jin, maka Dia mendurhakai perintah Rabbnya," dan Allah تعالى berfirman,
﴾ ءَأَسۡجُدُ لِمَنۡ خَلَقۡتَ طِينٗا 61 ﴿
"Apakah aku akan sujud kepada orang yang Engkau ciptakan dari tanah?" (Al-Isra`: 61).
Dan Allah تعالى berfirman,
﴾ أَنَا۠ خَيۡرٞ مِّنۡهُ ﴿
"Aku lebih baik darinya." (Al-A'raf: 12).
Melalui ayat-ayat ini, jelaslah permusuhannya kepada Allah dan ayah kalian (Adam), lalu bagaimana mungkin kamu menjadi-kannya ﴾
وَذُرِّيَّتَهُۥٓ ﴿ "dan turunan-turunannya," maksudnya setan-setan ﴾
أَوۡلِيَآءَ مِن دُونِي وَهُمۡ لَكُمۡ عَدُوُّۢۚ بِئۡسَ لِلظَّٰلِمِينَ بَدَلٗا 50 ﴿ "sebagai pemimpin selain dari padaKu, sedang mereka adalah musuhmu. Amat buruklah iblis itu sebagai pengganti (Allah) bagi orang-orang yang zhalim," maksudnya sejelek-jelek kepemimpinan yang mereka pilih adalah kepemimpinan setan yang tidak memerintah kecuali perbuatan yang keji dan mungkar dengan mengenyampingkan wilayah (perlindungan) ar-Rahman yang mana semua kebahagiaan, keberuntungan, dan kesenangan berada di bawah pengendalianNya.
Dalam ayat ini, terdapat himbauan untuk menjadikan setan sebagai musuh dan memberanikan diri untuk melakukannya, serta penyebutan faktor penyebab yang mengharuskan untuk memusuhi-nya. Sesungguhnya tidak ada orang yang melakukannya (mendaulat setan sebagai pimpinan) kecuali insan yang zhalim. Adakah kezha-liman yang lebih besar daripada kezhaliman seseorang yang men-jadikan musuh sejatinya sebagai pemimpinnya dengan meninggal-kan Pemimpin yang terpuji (Allah تعالى). Allah berfirman,
﴾ ٱللَّهُ وَلِيُّ ٱلَّذِينَ ءَامَنُواْ يُخۡرِجُهُم مِّنَ ٱلظُّلُمَٰتِ إِلَى ٱلنُّورِۖ وَٱلَّذِينَ كَفَرُوٓاْ
أَوۡلِيَآؤُهُمُ ٱلطَّٰغُوتُ يُخۡرِجُونَهُم مِّنَ ٱلنُّورِ إِلَى ٱلظُّلُمَٰتِۗ ﴿
"Allah Pelindung orang-orang yang beriman, Dia mengeluarkan mereka dari kegelapan (kekufuran) kepada cahaya (iman). Dan orang-orang kafir, pelindung-pelindungnya ialah setan, yang mengeluarkan mereka dari cahaya kepada kegelapan." (Al-Baqarah: 257).
Allah berfirman,
﴾ إِنَّهُمُ ٱتَّخَذُواْ ٱلشَّيَٰطِينَ أَوۡلِيَآءَ مِن دُونِ ٱللَّهِ ﴿
"Sesungguhnya mereka menjadikan setan-setan sebagai pelindung (mereka)
selain Allah." (Al-A'raf: 30).
Poslaniče, sjeti se dana u kojem je Allah naredio melekima i Iblisu da se poklone Ademu, iz poštovanja. Svi su meleki poslušali i poklonili se, a Iblis je odbio poslušnost i nije se poklonio Ademu. Iblis je bio jedan od džina, koji je odbio poslušnost iz oholosti i zavisti, i nije bio od meleka. Zar ste zadovoljni njime, o ljudi, i njegovim porodom? Njih ste uzeli za svoje zaštitnike, a ne Allaha; slušate ih i slijedite, a oni su vam najveći neprijatelji?! Kako je ogavno to što su neki ljudi pokornost Allahu zamijenili pokornošću šejtanu i njegovim pomagačima!
The Story of Adam and Iblis
Allah points out to the Children of Adam the enmity of Iblis towards them and their father before them, and rebukes those who follow him and go against their Creator and Master. It is He who created them from nothing and sustains and nourishes them by His kindness, yet they still took Iblis as their friend and declared their enmity towards Allah. So Allah says:
وَإِذْ قُلْنَا لِلْمَلَـئِكَةِ
(And (remember) when We said to the angels), meaning all the angels, as was mentioned in the beginning of Surat Al-Baqarah.
اسْجُدُواْ لاًّدَمَ
(Prostrate yourselves unto Adam) a prostration of respect and honour, as Allah says:
وَإِذْ قَالَ رَبُّكَ لِلْمَلَـئِكَةِ إِنِّى خَـلِقٌ بَشَرًا مِّن صَلْصَـلٍ مِّنْ حَمَإٍ مَّسْنُونٍ - فَإِذَا سَوَّيْتُهُ وَنَفَخْتُ فِيهِ مِن رُّوحِى فَقَعُواْ لَهُ سَـجِدِينَ
(And (remember) when your Lord said to the angels, "I am going to create a human (Adam) from dried (sounding) clay of altered mud. So, when I have fashioned him completely and breathed into him the soul which I created for him, then fall (you) down prostrating yourselves unto him.) 15:28-29
فَسَجَدُواْ إِلاَّ إِبْلِيسَ كَانَ مِنَ الْجِنِّ
(So they prostrated themselves except Iblis. He was one of the Jinn;) meaning, his original nature betrayed him. He had been created from smokeless fire, whereas the angels had been created from light, as is stated in Sahih Muslim where it is reported that `A'ishah, may Allah be pleased with her, said that the Messenger of Allah ﷺ said:
«خُلِقَتِ الْمَلَائِكَةُ مِنْ نُورٍ، وَخُلِقَ إِبْلِيسُ مِنْ مَارِجٍ مِنْ نَارٍ، وَخُلِقَ آدَمُ مِمَّا وُصِفَ لَكُم»
(The angels were created from light, Iblis was created from smokeless fire, and Adam was created from that which has been described to you.) When matters are crucial, every vessel leaks that which it contains and is betrayed by its true nature. Iblis used to do what the angels did and resembled them in their devotion and worship, so he was included when they were addressed, but he disobeyed and went against what he was told to do. So Allah points out here that he was one of the Jinn, i.e., he was created from fire, as He says elsewhere:
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.)38:76 Al-Hasan Al-Basri said, "Iblis was not one of the angels, not even for a second. He was the origin of the Jinn just as Adam, upon him be peace, was the origin of mankind." This was narrated by Ibn Jarir with a Sahih chain.
فَفَسَقَ عَنْ أَمْرِ رَبِّهِ
(he disobeyed the command of his Lord. ) meaning by stepping beyond the bounds of obedience to Allah. Fisq (disobeying) implies going out or stepping beyond. When the date emerges from its flower, the verb used in Arabic is Fasaqat; the same verb is used to describe a mouse coming out of its hole when it comes out to do damage. Then Allah says, rebuking those who follow and obey Iblis:
أَفَتَتَّخِذُونَهُ وَذُرِّيَّتَهُ أَوْلِيَآءَ مِن دُونِى
(Will you then take him and his offspring as protectors and helpers rather than Me) meaning, instead of Me. This is why Allah says:
بِئْسَ لِلظَّـلِمِينَ بَدَلاً
(What an evil is the exchange for the wrongdoers.) This is like the Ayah in Surah Ya Sin where, after mentioning the Resurrection and its terrors, and the ultimate end of the blessed and the doomed, Allah then says:
وَامْتَازُواْ الْيَوْمَ أَيُّهَا الْمُجْرِمُونَ
((It will be said): "And O you the criminals! Get you apart this Day (from the believers).) until;
أَفَلَمْ تَكُونُواْ تَعْقِلُونَ
(Did you not then understand) 36:59-62
50- Hani biz meleklere:“Âdem’e secde edin” demiştik de hepsi secde etmişti. Ancak İblis hariç. O, cinlerdendi ve Rabbinin emrinden dışarı çıktı. O halde onlar sizin düşmanınızken siz beni bırakıp da onu ve soyunu dost mu ediniyorsunuz? Zalimlerin bu değiş tokuşu ne kötüdür!
50. Yüce Allah, bizlere İblisin Adem’e ve onun soyundan gelenlere düşmanlığını bildirmekte ve meleklere, Adem’e ikram ve saygı olarak, kendi emrine de itaat olmak üzere secde etmelerini emretmiş olduğunu, onların da bu emre uyduklarını haber vermektedir:“Ancak İblis hariç. O, cinlerdendi ve Rabbinin emrinden dışarı çıktı.” ve: “Ben çamurdan yarattığın birine secde mi ederim hiç?”(el-İsrâ, 17/61); “Ben ondan hayırlıyım”(el-A’râf, 7/12) demişti. Bununla şeytan, Allah’a ve sizin ilk atanız Âdem’e olan düşmanlığını açıkça ortaya koymuş oluyordu. Bu durumda nasıl olur da siz “onu ve soyunu”, yani şeytanları “onlar sizin düşmanınızken beni bırakıp da” dost ediniyorsunuz. “Zalimlerin bu değiş tokuşu ne kötüdür!” Yani her türlü mutluluğun, kurtuluşun ve saadetin, kendi dostluğuna bağlı olduğu Rahman olan Allah’ın dostluğunu bırakıp da hayasızlıktan ve münkerden başkasını emretmeyen şeytanı dost edinmeyi nasıl seçersinzi? Bu ne kötü bir seçimdir!
u âyet-i kerime ile şeytanın düşman edinilmesi teşvik edilmekte, bu hususta gayretler harekete geçirilmekte ve bunu gerektiren sebep de söz konusu edilmektedir. Yine bunun aksini zalim olandan başkasının yapmayacağı ifade edilmektedir ki gerçek düşmanını dost edinip de her türlü hamde layık olanın dostluğunu terk eden kimsenin zulmünden daha büyük bir zulüm olabilir mi? Yüce Allah şöyle buyurmaktadır:“Allah iman edenlerin dostudur. Onları karanlıklardan nura çıkarır. Kâfirlerin dostları ise tâğûtlardır. Onlar da onları nurdan karanlıklara çıkarırlar.”(el-Bakara, 2/257) Bir başka yerde de şöyle buyurmaktadır: “Çünkü onlar Allah’ı bırakıp şeytanları kendilerine dostlar edindiler”(el-A’râf, 7/30)
Mensajero, recuerda cuando les dije a los ángeles: “Hagan una reverencia ante Adán como saludo”. Así lo hicieron todos ellos en cumplimiento de las órdenes de su Señor, excepto Iblís, que era un genio y no un ángel. Se negó porque fue demasiado orgulloso para postrarse. Así fue como desobedeció a su Señor. ¿Lo van a tomar a él y a sus hijos como protectores en vez de a Mí, siendo que son sus enemigos? ¿Cómo es que toman a sus enemigos como protectores? ¡Qué malo y desagradable es el acto de los injustos que toman al demonio como protector en lugar de tomar a Al-lah como protector!
Those who are regarded as powerful and as objects of worship by men, are in fact so powerless that they have no say either in the creation of the universe or in their own creation. Further, by playing the role of the one who misleads people (‘mudil’), they prove themselves absolutely unworthy of trust. In a world where Truth reigns supreme, how can such personalities hold sway when their only goal is to dissuade the people from Truth?
Šejtan i njegovi pomagači nisu bili prisutni kad je Allah stvarao nebesa i Zemlju, niti je On u tome tražio pomoć od njih. A oni nisu bili svjedoci stvaranju njih samih, već je Svemogući Allah stvorio sve sām, bez pomagača i saučesnika. Allah, džellešanuhu, nije uzeo šejtane i njihove sljedbenike za pomagače Sebi, ta On je Jedan Jedini, On je Onaj Koji je neovisan i sve može.
Estos que han tomado como protectores en vez de a Mí son todos siervos como ustedes. No los hice testigos de la creación de los cielos y la Tierra cuando los creé. De hecho, ni siquiera existían entonces. Tampoco hice que fueran testigos de la creación de otros. Estoy solo en la creación y planificación. No tomaría a esos demonios humanos y genios, que guían a otros, como Mis auxiliadores, ya que no necesito a ninguno.
"Aku tidak menghadirkan mereka (iblis dan anak cucunya) untuk
menyaksikan penciptaan langit dan bumi, dan tidak (pula) penciptaan diri
mereka sendiri; dan tidaklah Aku menjadikan orang-orang yang menyesatkan itu sebagai penolong.
Dan (ingatlah) akan hari (yang ketika itu) Dia
berfirman, 'Kalian panggillah sekutu-sekutuKu menurut klaim kalian.' Maka mereka memanggilnya
tetapi sekutu-sekutu itu tidak membalas seruan mereka, dan Kami adakan untuk mereka tempat
kebinasaan (neraka)." (Al-Kahfi: 51-52).
(51) Allah تعالى berfirman, ﴾ مَّآ أَشۡهَدتُّهُمۡ خَلۡقَ ٱلسَّمَٰوَٰتِ
وَٱلۡأَرۡضِ خَلۡقَ أَنفُسِهِمۡ ﴿ "Aku tidak pernah menghadirkan setan-setan dan orang-orang yang me-nyesatkan untuk menyaksikan penciptaan langit dan bumi, dan tidak (pula) penciptaan diri mereka sendiri."
Maksudnya, Kami tidak mendatangkan mereka dan tidak ber-tukar-pikiran dengan mereka tentang itu. Bagaimana mungkin mereka menjadi para pencipta sebagian dari itu. Akan tetapi Dzat satu-satunya yang menciptakan, mengatur, mempunyai sifat hik-mah dan ketetapan takdir, adalah Allah, Pencipta segala sesuatu, yang memegang kendali di dalamnya berdasarkan hikmahNya. Bagaimana mungkin bisa diterima, penetapan sekutu-sekutu bagi Allah, dari bangsa setan-setan, dipatuhi dan ditaati seperti ketaatan kepada Allah, padahal mereka itu tidak menciptakan dan tidak menyaksikan proses penciptaan, serta tidak membantu Allah تعالى.
Oleh karena itu, Allah berfirman, ﴾ وَمَا كُنتُ مُتَّخِذَ ٱلۡمُضِلِّينَ عَضُدٗا 51 ﴿ "Dan tidaklah Aku menjadikan
orang-orang yang menyesatkan itu sebagai pe-nolong," yaitu para penolong yang membantu Allah
pada salah satu urusanNya. Maksudnya, tidak patut dan tidak pantas bagi Allah untuk memberi
mereka bagian dari hak pengaturan. Pasalnya, mereka itu berupaya menyesatkan umat manusia dan
memusuhi Rabb mereka. Selayaknya, menjauhkan mereka (dari Allah) dan
tidak mendekatkan mereka.
(52) Setelah menyebutkan kondisi orang-orang yang menye-kutukan (sesuatu) denganNya di dunia ini, menggugurkan syirik ini dengan tuntas,
dan menetapkan kebodohan dan ketololan pe-lakunya, maka Allah memberitahukan keadaan hubungan
mereka dengan para sekutu mereka di Hari Kiamat kelak, bahwasanya Allah berkata kepada mereka, ﴾
نَادُواْ شُرَكَآءِيَ ٱلَّذِينَ زَعَمۡتُمۡ ﴿ "Kalian panggil-lah para sekutuKu menurut klaim kalian," maksudnya berdasarkan persepsi kalian yang rusak. Kalau tidak demikian, maka sesung-guhnya Allah tidak memiliki sekutu di bumi ataupun di langit. Maksudnya, panggillah mereka untuk memberikan kemanfaatan dan menyelamatkan kalian dari kesulitan-kesulitan ini. ﴾
فَدَعَوۡهُمۡ فَلَمۡ يَسۡتَجِيبُواْ لَهُمۡ ﴿ "Maka mereka memanggilnya, tetapi sekutu-sekutu itu tidak membalas seruan mereka," karena kerajaan dan ketetapan hukum pada hari itu hanya milik Allah, tiada seorang pun yang dapat mem-berikan manfaat sekecil biji dzarrah pun bagi dirinya sendiri atau orang lain. ﴾
وَجَعَلۡنَا بَيۡنَهُم ﴿ "Dan Kami adakan untuk mereka," yaitu antara kaum musyrikin dan sekutu-sekutu mereka ﴾
مَّوۡبِقٗا 52 ﴿ "tempat ke-binasaan (neraka)," yaitu tempat kehancuran, yang akan memisah-kan antara kaum musyrikin dengan para sekutu mereka, menjauhkan mereka dari yang lain. Pada saat itu, menjadi teranglah permusuh-an dan pengingkaran para sekutu, serta sikap berlepas dirinya me-reka dari para pemujanya, seperti Firman Allah,
﴾ وَإِذَا حُشِرَ ٱلنَّاسُ كَانُواْ لَهُمۡ أَعۡدَآءٗ وَكَانُواْ بِعِبَادَتِهِمۡ كَٰفِرِينَ 6 ﴿
"Dan apabila manusia dikumpulkan (pada Hari Kiamat), niscaya
sesembahan-sesembahan itu menjadi musuh mereka dan mengingkari pemujaan-pemujaan mereka." (Al-Kahfi: 54).
Itong mga ginawa ninyo bilang mga katangkilik bukod pa sa Akin ay mga aliping mga tulad ninyo. Hindi Ko sila pinasaksi sa paglikha sa mga langit ni sa paglikha sa lupa nang nilikha Ko ang mga ito. Bagkus hindi sila noon mga umiiral. Hindi Ko pinasaksi ang iba sa kanila sa paglikha sa iba pa sapagkat Ako ay ang Namumukod-tangi sa paglikha at pangangasiwa. Hindi nangyaring Ako ay gagawa sa mga tagapagpaligaw kabilang sa mga demonyo ng tao at jinn bilang mga katulong sapagkat Ako ay walang-pangangailangan sa mga katulong.
Coloro che avete preso come tutori al mio posto sono sudditi come voi: non li ho fatti assistere alla creazione dei cieli né alla creazione della terra, quando li ho creati; al contrario, non esistevano, e non ho fatto assistere alcuni di loro alla creazione di altri; Io sono l'Unico che ha il potere di creare e amministrare, e non ho preso i corruttori tra demoni, uomini e Jinn come aiutati: in verità, Io sono Autosufficiente, non ho bisogno di aiutanti.
These whom you have taken as friends instead of me are all servants like you. I did not make them witness the creation of the heavens and the earth when I created them. In fact, they were not even existent then. I did not make some of them witness the creation of others. I am alone in creation and planning. I would not take those human and jinn satans who lead others astray as my assistants as I am in no need of any assistants.
Benden başka dost edindikleriniz, onlar sizin gibi kullardır. Oysa ben, gökleri ve yeri yarattığım zaman onları şahit tutmadım. Bilakis onlar hiç mevcut değillerdi. Ben yaratırken hiçbir yaratılmışı diğerine şahit tutmadan yarattım. Yaratmada ve tasarruf etme hususunda ben tekim. Sapıklığa götüren insan ve cin şeytanlarından yardımcı edinecek değilim. Ben yardımcılara da muhtaç değilim.
Mereka yang kalian jadikan pemimpin dan penolong selain Aku itu hanyalah berstatus hamba seperti kalian. Aku tidak memperlihatkan kepada mereka penciptaan langit dan bumi ketika diciptakan, bahkan saat itu mereka belum ada sama sekali. Aku tidak pula memperlihatkan kepada mereka penciptaan masing-masing makhluk sebab Akulah semata Yang Maha Esa dalam mencipta dan mengatur. Aku sekali-kali tidak akan menjadikan orang-orang yang menyesatkan dari kalangan setan manusia dan jin itu sebagai penolong sebab Aku tidak memerlukan para penolong.
Ceux-là que vous prenez pour alliés à Ma place sont des serviteurs comme vous. Je ne les ai pas fait assister à la création des Cieux et de la Terre, d’ailleurs, ils n’existaient pas encore lors de leur création. De même, Je n’ai pas fait assister les uns à la création des autres. Je suis le Seul à créer et à gérer et Je n’ai pas à prendre pour aides des égareurs parmi les humains et les djinns car je me passe d’aide.
51- Ben, onları ne göklerin ve yerin yaratılışına, ne de kendilerinin yaratılışına şahit tuttum. Haktan saptıranları yardımcı da edinmedim.
52- O gün buyuracak ki:“Benim ortaklarım olduklarını iddia ettiklerinizi çağırın bakalım!” Onlar da çağıracaklar fakat kendilerine cevap vermeyeceklerdir. Biz de aralarına bir helak uçurumu koyacağız.
51. Yüce Allah, şöyle buyurmaktadır: Ben ne şeytanları, ne de bu saptırıcıları göklerin ve yerin yaratılışında da kendilerinin yaratılışına şahit tutmadım. Yani onları bu işte hazır bulundurmadığım gibi bu konuda onların fikirlerini de almadım. O halde onlar, bunlardan herhangi bir şeyi nasıl yaratmış olabilirler? Aksine tek başına yaratan ve kainatı idare eden, hikmet ve takdir sahibi olan yalnızca Allah’tır. Her şeyi yaratan ve her şeyde hikmeti gereğince tasarrufta bulunan O’dur. O halde nasıl olur da birtakım şeytanlar O’na ortak koşulur, dost edinilir ve Allah’a itaat edili gibi onlara itaat olunur? Halbuki hiçbir şey yaratmış değillerdir. Hiçbir yaratmada da hazır bulunmamışlardır. Yüce Allah’a hiçbir şekilde yardım etmiş de değillerdir. Bundan dolayı Yüce Allah:“Haktan saptıranları yardımcı da edinmedim.” buyurmaktadır. Yani bunlardan herhangi bir varlık hiçbir hususta Allah’a yardımcı olmuş ve O’na destek vermiş değildir. Allah’ın, varlıkların işlerinin idaresinin bir bölümünü onlara havale etmesi Allah’a yakışmaz. Çünkü bunlar, insanları saptırmaya ve Rablerine düşmanlık etmeye gayret ederler. O halde uygun olan, Allah’ın onları kendinden uzaklaştırmasıdır, yakınlaştırması değil.
52. Allah, dünyada kendisine şirk koşanları söz konusu edip şirki en ileri derecede çürüttükten, şirk koşanın bilgisiz ve kıt akıllı olduğuna hüküm verdikten sonra kıyamet gününde müşriklerin, ortak koştukları varlıkları ile başlarından geçecekleri ve Allah’ın kendilerine ne şekilde sesleneceğini şöylece haber vermektedir:“Benim ortaklarım olduklarını iddia ettiklerinizi çağırın bakalım!” Kendi kanaatinize, o bozuk ve tutarsız iddianıza göre bana ortak diye ileri sürdüklerinizi çağırın! Bu, onların kanaatleridir. Çünkü gerçekte Allah’ın ne göklerde, ne de yerde hiçbir ortağı yoktur. Yani haydi size faydalı olmaları ve sizleri bu zorlu ve sıkıntılı hallerden kurtarmaları için onlara seslenip çağırın. “Onlar da çağıracaklar fakat kendilerine cevap vermeyeceklerdir.” Çünkü o gün hüküm, idare ve egemenlik yalnız Allah’ın olacaktır. Hiçbir kimse ne kendisine ne de başkasına zerre ağırlığınca bile fayda sağlayamayacaktır. “Biz de aralarına bir helak uçurumu koyacağız.” Onları birbirinden ayırıp uzaklaştıracak helak uçurumunu ortak koşanlar ve ortak koştukları varlıklar arasına koyacağız. İşte o vakit ortak koşulanların, kendilerini ortak koşanlara olan düşmanlıkları, onların ortak koşmalarını inkâr etmeleri ve onlardan uzak olduklarını bildirmeleri açıkça ortaya çıkar. Nitekim Allah:“İnsanlar bir araya toplandığında onlar, onlara düşman kesilir ve onların ibadetlerini inkar ederler.”(el-Ahkâf, 46/6) buyurmaktadır.
The gods of the Idolators did not witness the Creation of anything, not even Themselves
Allah says: `These whom you take as helpers instead of Me are creatures just like you. They do not possess anything and did not witness the creation of heaven and earth, because they did not exist at that time.' Allah says, `I am the One Who independently and exclusively creates and controls all things, and I have no partner, associate or advisor in that.' As Allah says:
قُلِ ادْعُواْ الَّذِينَ زَعَمْتُمْ مِّن دُونِ اللَّهِ لاَ يَمْلِكُونَ مِثُقَالَ ذَرَّةٍ فِى السَّمَـوَتِ وَلاَ فِى الاٌّرْضِ وَمَا لَهُمْ فِيهِمَا مِن شِرْكٍ وَمَا لَهُ مِنْهُمْ مِّن ظَهِيرٍ وَلاَ تَنفَعُ الشَّفَـعَةُ عِندَهُ إِلاَّ لِمَنْ أَذِنَ لَهُ
(Say: "Call upon those you claim besides Allah, they possess not even a speck of dust in the heavens or on the earth, nor have they any share in either, nor is there for Him any assistant among them. Intercession with Him profits not except for him whom He permits.) 34:22-23 Similarly Allah says here:
وَمَا كُنتُ مُتَّخِذَ الْمُضِلِّينَ عَضُداً
(nor did I take those who mislead as `Adudan.) Malik said: "Assistants."
Những kẻ mà các ngươi nhận lấy chúng làm những vị bảo hộ ngoài TA (Allah) cũng là những bề tôi giống như các ngươi, TA không bảo chúng chứng kiến việc tạo hóa trời đất lúc TA tạo ra hai thứ đó bởi chúng chưa tồn tại và ngay cả việc tạo hóa bản thân chúng. Một mình TA duy nhất là Đấng Tạo Hóa và Chi Phối mọi thứ. Và TA không lấy những kẻ lầm lạc từ đám Shaytan trong con người và Jinn làm những kẻ trợ lực bởi TA không cần đến bất kỳ nguồn trợ lực nào.
Hỡi Thiên Sứ Muhammad, Ngươi hãy nhắc nhở chúng rằng vào Ngày Phán Xét, Allah sẽ phán bảo những kẻ tổ hợp với Ngài trên thế gian: Các ngươi hãy cầu nguyện những thần linh mà các ngươi đã cho rằng chúng là những đối tác cùng với TA mong rằng những thần linh đó sẽ giúp đỡ các ngươi. Chúng đã cầu nguyện những thần linh đó của chúng nhưng chẳng ai đáp lại lời của chúng và giúp đỡ chúng. Và TA đã đặt giữa những kẻ thờ phượng và những kẻ được thờ phượng một tấm chắn để chúng chia sẻ nó với nhau, đó là Hỏa Ngục.
Ô Messager, rappelle-leur qu’Allah dira à ceux qui Lui associent des divinités dans ce bas monde: Convoquez les associés que vous m’avez prétendument attribué afin qu’ils vous secourent. Ils convoqueront ces divinités mais elles ne leurs répondront pas ni ne les secourront. Nous vouerons alors les adorateurs et les adorés à la même perdition: celle du feu de l’Enfer.
Sampaikan kepada mereka -wahai Rasul- tentang hari Kiamat, ketika Allah berfirman kepada orang-orang yang menyekutukan-Nya di dunia, "Panggilah oleh kalian sekutu-sekutu yang kalian klaim bahwa mereka adalah sekutu-sekutu-Ku, semoga saja mereka bisa menolong kalian." Mereka lalu memanggil sekutu-sekutu itu, tetapi mereka tidak membalas seruan itu dan tidak pula kuasa menolong mereka. Lalu Kami pun membuat tempat kebinasaan bagi para penyembah dan yang disembah tersebut untuk mereka masuki secara bersama-sama, yaitu neraka Jahanam.
Their Partners are not able to respond and the Criminals are brought to the Fire
Allah tells us how He will address the idolators on the Day of Resurrection before all of creation, rebuking and scolding them,
نَادُواْ شُرَكَآئِىَ الَّذِينَ زَعَمْتُمْ
(Call those (so-called) partners of Mine whom you claimed.) meaning, in the world. Call them today to save you from the situation you are in! Allah says:
وَلَقَدْ جِئْتُمُونَا فُرَادَى كَمَا خَلَقْنَـكُمْ أَوَّلَ مَرَّةٍ وَتَرَكْتُمْ مَّا خَوَّلْنَـكُمْ وَرَاءَ ظُهُورِكُمْ وَمَا نَرَى مَعَكُمْ شُفَعَآءَكُمُ الَّذِينَ زَعَمْتُمْ أَنَّهُمْ فِيكُمْ شُرَكَآءُ لَقَد تَّقَطَّعَ بَيْنَكُمْ وَضَلَّ عَنكُم مَّا كُنتُمْ تَزْعُمُونَ
(And truly, you have come unto Us alone as We created you the first time. You have left what you were given behind your backs and We do see not with you your intercessors whom you claimed were your partners. Now all relations between you and them have been cut off, and all that you used to claim has vanished from you.) 6:94
فَدَعَوْهُمْ فَلَمْ يَسْتَجِيبُواْ لَهُمْ
(Then they will cry unto them, but they will not answer them.) As Allah says:
وَقِيلَ ادْعُواْ شُرَكَآءَكُمْ فَدَعَوْهُمْ فَلَمْ يَسْتَجِيبُواْ لَهُمْ
(And it will be said (to them): "Call upon those partners of yours," then they will call upon them, but they will not answer them.) 28: 64 And the Ayah:
وَمَنْ أَضَلُّ مِمَّن يَدْعُو مِن دُونِ اللَّهِ مَن لاَّ يَسْتَجِيبُ لَهُ
(And who is more astray than one who calls others besides Allah, such as will not answer him) 46:5 Until the end of the two Ayat;
وَاتَّخَذُواْ مِن دُونِ اللَّهِ ءالِهَةً لِّيَكُونُواْ لَهُمْ عِزّاً
كَلاَّ سَيَكْفُرُونَ بِعِبَـدَتِهِمْ وَيَكُونُونَ عَلَيْهِمْ ضِدّاً
(And they have taken gods besides Allah, that they may grant them honor. Nay, but they will deny their worship of them, and become opponents to them.) 19:81-82
وَجَعَلْنَا بَيْنَهُم مَّوْبِقاً
(and We shall put Mawbiq between them.) Ibn `Abbas, Qatadah and others said: "Destruction." The meaning is that Allah is stating that these idolators will have no way of reaching the gods they claimed in this world. He will separate them in the Hereafter and neither party will have any means of reaching the other. There will be devastation, great horrors and other terrible things in between them. `Abdullah bin `Amr understood the pronoun in the phrase "between them" to refer to the believers and the disbelievers, meaning that the people of guidance and the people of misguidance will be separated. This then is like the Ayat:
وَيَوْمَ تَقُومُ السَّاعَةُ يَوْمَئِذٍ يَتَفَرَّقُونَ
(And on the Day when the Hour will be established -- that Day shall (all men) be separated. ) 30:14
يَوْمَئِذٍ يَصَّدَّعُونَ
(On that Day men shall be divided.) 30:43,
وَامْتَازُواْ الْيَوْمَ أَيُّهَا الْمُجْرِمُونَ
((It will be said), "And O you the criminals! Get you apart this Day (from the believers).) 36:59
وَيَوْمَ نَحْشُرُهُمْ جَمِيعًا ثُمَّ نَقُولُ لِلَّذِينَ أَشْرَكُواْ مَكَانَكُمْ أَنتُمْ وَشُرَكَآؤُكُمْ فَزَيَّلْنَا بَيْنَهُمْ
(And on the Day when We shall gather them all together, then We shall say to those who joined partners, "Stop in your place! You and your partners." Then We shall separate between them...) until,
وَضَلَّ عَنْهُمْ مَّا كَانُواْ يَفْتَرُونَ
(And what they invented will vanish from them.) 10:28-30
وَرَأَى الْمُجْرِمُونَ النَّارَ فَظَنُّواْ أَنَّهُمْ مُّوَاقِعُوهَا وَلَمْ يَجِدُواْ عَنْهَا مَصْرِفًا
(And the criminals shall see the Fire and apprehend that they are to fall therein. And they will find no way of escape from it.) meaning when they see Hell with their own eyes, since it is being dragged forth by seventy thousand reins, each pulled by seventy thousand angels. When,
وَرَأَى الْمُجْرِمُونَ النَّارَ
(the criminals shall see the Fire), they will realize that they cannot escape being thrown into it, and that will only intesify their anxiety and distress, because the anticipation and fear of punishment is in itself a real punishment.
وَلَمْ يَجِدُواْ عَنْهَا مَصْرِفًا
(And they will find no way of escape from it.) means, they will have no way of fleeing, it will be inevitable.
Allah će na Sudnjem danu kazati nevjernicima: “Pozovite one koje ste mimo Mene obožavali, da vam pomognu i od kazne vas spase!” Višebošci će pozvati svoja božanstva, ali im se ona neće odazvati. Allah će tad uvesti u džehennemsku vatru i mnogobošce i njihova lažna božanstva, gdje će ih sve skupa kažnjavati.
Mention to them - O Messenger - the Day of Judgement, when Allah will say to those who had associated partners with Him in the world: Call My partners whom you claimed were partners to me so that they can help you. They will call them, but they will not answer their call and they will not come to their assistance. I will place between the worshippers and those whom they worshipped a pit of destruction, which will be for both groups, and this is the fire of Hell.
E narra loro – o Messaggero – del Giorno della Resurrezione, quando Allāh dirà a coloro che Gli hanno associato altri, nella vita terrena: "Chiamate i vostri soci, che avete insinuato fossero i Miei soci, e forse vi sosterranno". Li invocarono, ma non risposero alle loro invocazioni e non li sostennero; e stabilimmo per adoratori e adorati un luogo in cui sì saranno soci, ovvero il fuoco dell'Inferno.
Banggitin mo sa kanila, O Sugo, ang Araw ng Pagbangon kapag magsasabi si Allāh sa mga nagtambal sa Kanya sa Mundo: "Dumalangin kayo sa mga katambal sa Akin, na inangkin ninyo na sila ay mga katambal para sa Akin, nang sa gayon sila ay mag-adya sa inyo." Kaya dadalangin sila sa mga iyon ngunit hindi tutugon ang mga iyon sa panalangin nila at hindi mag-aadya sa kanila. Maglalagay Kami sa pagitan ng mga tagasamba at mga sinasamba ng isang pagkakapahamak na makikibahagi sila roon, ang Apoy ng Impiyerno.
Mensajero, menciónales el Día del Juicio, cuando Al-lah les diga a aquellos que se asociaron con Él en el mundo: “Invoquen a los socios que me atribuyeron para que puedan ayudarlos”. Los invocarán, pero no responderán a su llamado y no acudirán en su ayuda. Pondré un abismo de destrucción entre los adoradores y aquellos a quienes adoraron, y será el fuego del Infierno destinado para ambos grupos.
-Ey Resul!- Kıyamet gününde Yüce Allah kendisine dünyada ortakları olduğunu iddia edenlere der ki: "(Ey kâfirler!) Ortaklarım olduklarını iddia ettiklerinizi belki size yardımcı olurlar, onları çağırın." Fakat onların çağrısına cevap veremezler ve onlara yardım da edemezler. Biz ibadet edenler ile ibadet edilenlerin arasında beraberce içinde helak olacakları bir çukur koyarız. O da cehennem ateşidir.
"Dan orang-orang yang berdosa melihat mereka, maka mereka meyakini bahwa mereka akan jatuh ke
dalamnya, dan mereka tidak menemukan tempat berpaling darinya." (Al-Kahfi: 53).
(53) Maksudnya, pada Hari Kiamat kelak, ketika telah di-lakukan
perhitungan amal, masing-masing orang dari para makhluk terkotak-kotakkan berdasarkan amal
perbuatan mereka, keputusan penjatuhan siksa telah jatuh pada kaum yang berbuat dosa, maka
mereka menyaksikan Jahanam sebelum memasukinya, sehingga mereka begitu gelisah. Kerisauan mereka
semakin menjadi-jadi karena mereka menyangka (meyakini) akan
memasukinya. Per-sangkaan mereka itu, sesuai dengan keterangan para ulama tafsir berarti
keyakinan. Jadi mereka benar-benar meyakini akan masuk ke dalamnya ﴾ وَلَمۡ يَجِدُواْ عَنۡهَا
مَصۡرِفٗا 53 ﴿ "dan mereka tidak menemukan tem-pat berpaling darinya," maksudnya tempat pindah
untuk beralih ke sana. Tidak ada pemberi syafa'at bagi mereka tanpa izin Allah. Pada ayat ini
terdapat aspek takhwif (intimidasi) dan tarhib (menakut-nakuti)
yang membuat jantung dan hati berdebar.
Mapagmamasdan ng mga tagapagtambal ang Apoy saka matitiyak nila nang lubusang katiyakan na sila ay mga babagsak doon at hindi sila makatatagpo palayo roon ng isang pook na lilihisan nila.
E gli idolatri videro il Fuoco, e furono certi, senza alcun dubbio, che sarebbero finiti in esso, e non trovarono un altro luogo in cui rifugiarsi.
Grešnici će ugledati vatru i uvjeriti se da u nju moraju ući, te da se, nakon što popadaju u nju, nikako i nikad neće moći izbaviti.
Los pecadores verán el Fuego y estarán completamente seguros de que caerán en él. No encontrarán lugar para escapar de él.
53- Günahkarlar ateşi görür ve artık ona düşeceklerini kesin olarak anlarlar ama ondan kaçacak bir yer de bulamazlar.
53. Yani kıyamet günü hesaplar görülüp de herkes ameline göre diğerlerinden ayrılınca ve günahkârlar aleyhine de azap sözü hak olduğunda cehennemi daha oraya girmeden görecekler ve bundan dehşete kapılıp rahatsız olacaklardır. Çünkü artık oraya düşeceklerini anlayacaklardır. Ayet-i kerimede geçen “فَظَنُّوٓاْ ” kelimesindeki “zan” hakkında müfessirler şöyle demişlerdir: Bu, zan değil yakîn manasınadır. Yani onlar, oraya gireceklerini kesin olarak anlarlar; “ama ondan kaçacak bir yer de bulamazlar.” Yönelip gidecek başka bir yerleri olmayacak. Allah’ın izni olmaksızın da kimse onlara şefaat edemeyecek. Bu ayette kalpleri ürperten ve yürekler titreten bir tehdit söz konusudur.
Müşrikler ateşi görünce, ona düşeceklerine kesin olarak anlarlar. Fakat ondan kaçacak bir yer de bulamazlar.
Lorsque les polythéistes verront de leurs yeux le feu, ils seront alors certains d’y être jetés et ils ne pourront échapper à leur sort.
The idolaters will see the fire and they will be completely certain that they are going to fall into it. They will not find any place to escape to from it.
Lalu orang-orang musyrik itu pun melihat neraka, mereka langsung merasa yakin seyakin-yakinnya bahwa mereka akan memasukinya dan mereka sekali-kali tidak akan menemukan tempat lain untuk berpindah padanya.
The leaders on whose backing man denies the Truth in this world will not be helpful to him on Doomsday. Today, they are each other’s companions, but when realities are revealed, they will start hating each other. It will appear as if a deadly barrier has come between them. In the present world they consider themselves safe and secure, but on Doomsday they are fated to find themselves standing on the threshold of Hell, unable to find an escape from it.
Những thờ đa thần được cho biết rằng chúng sẽ bị đày vào Hỏa Ngục, đó là điều chắc chắn, và chúng sẽ không tìm thấy vị cứu tinh nào.
The statement: وَكَانَ الْإِنسَانُ أَكْثَرَ شَيْءٍ جَدَلًا (And man is the most quarrel-some of all things - 54) has been testified through a Hadith narrated by Sayyidna 'Anas ؓ in which the Holy Prophet ﷺ has been reported to have said, "On the day of Qiyamah, a man from among the disbelievers will be brought forth. He will be asked, 'what was your response to the messenger We had sent to you?' He will say, '0 my Lord, as for me, I did believe in You and in Your messenger too and that I obeyed him in everything I did.' Allah Ta` ala will say, 'here is your book of deeds before you. All this you say is not there.' This man will say, 'I do not believe in this book of deeds.' Allah Ta` ala will say, 'what about these angels of Ours? They used to watch you. They bear witness against you. This man will say, 'I do not accept their testimony as well, nor do I know them, nor have I seen them while I was doing what I did.' Allah Ta` ala will say, 'if so, this Preserved Tablet (اَلَّوح المَحفُوظ) is before you. Written here too is the same thing about you.' He will say, 'my Lord, have You granted me asylum from injustice or have you not?' Allah Ta` ala will say, 'Of course, you have your refuge against injustice with Us.' So then, he will say, '0 my Lord, how can I accept the verdict of those unseen witnesses I am not familiar with at all? As for me, I can only accept a witness that comes from my own person.' At that time, his mouth will be sealed, and his hands and feet will bear witness against his kufr and shirk. After that, he will be released and thrown into the Hell. (The subject matter of this narrative has been reported in Sahih Muslim, also from Sayyidna Anas ؓ - al-Qurtubi)
Quả thật, TA (Allah) đã trình bày trong Qur'an, Kinh Sách được ban xuống cho Muhammad, nhiều loại hình ảnh thí dụ làm bài học để nhắc nhở con người nhưng con người đặc biệt là những kẻ vô đức tin thường có nhiều sự tranh luận không chân lý.
"Dan sesungguhnya Kami telah mengulang-ulangi bagi ma-nusia dalam al-Qur`an ini bermacam-macam
perumpamaan. Dan manusia adalah makhluk yang paling banyak membantah." (Al-Kahfi: 54).
(54) Allah تعالى memberitahukan tentang keagungan al-Qur`an, kebesaran
dan nilai universalnya, bahwasanya Dia telah mengulang-ulangi bagi manusia dalam al-Qur`an ini ﴾
مِن كُلِّ مَثَلٖۚ ﴿ "bermacam-macam perumpamaan," dari semua cara yang mengantar-kan kepada ilmu yang bermanfaat, dan kebahagiaan yang langgeng, dan setiap jalan yang memelihara dari kejelekan dan kebinasaan. Di dalamnya, (juga) terkandung perumpamaan-perumpamaan halal dan haram, balasan amal perbuatan, targhib dan tarhib, berita-berita riil yang berguna bagi hati, sebagai keyakinan, ketentraman, dan cahaya. Ini semua termasuk perkara yang mendatangkan kepas-rahan terhadap al-Qur`an, dan menerimanya dengan tunduk serta ketaatan, tanpa penentangan terhadapnya dalam perkara apa pun. Kendatipun demikian, kebanyakan manusia justru melancarkan bantahan kepada kebenaran setelah menjadi jelas, menyanggah de-ngan dasar kebatilan untuk mempecundangi kebenaran dengannya.
Oleh karena itu, Allah berfirman, ﴾ وَكَانَ ٱلۡإِنسَٰنُ أَكۡثَرَ شَيۡءٖ جَدَلٗا 54 ﴿ "Dan manusia adalah makhluk
yang paling banyak membantah," maksud-nya membantah dan menentang kandungan al-Qur`an. Padahal,
hal tersebut tidak pantas mereka lakukan dan tidak ada kesanggu-pan bagi mereka untuk
melakukannya. Faktor yang menyebabkan-nya demikian, dan ketiadaan beriman (pada mereka)
kepada Allah hanyalah sikap kezhaliman dan penentangan, bukan kedangkalan hujjah maupun buktinya
yang nyata. Bila bukan ini alasannya, se-kiranya azab datang kepada mereka dan hukuman (pada kaum) sebelum mereka mendatangi mereka, maka keadaan mereka tidak
seperti ini. Oleh karena itu, Allah berfirman,
Dans ce Coran révélé à Muħammad, Nous avons énoncé aux gens nombre de paraboles afin qu’ils se rappellent et en tirent des leçons mais l’être humain, le mécréant en particulier, a pour comportement le plus flagrant la polémique infondée.
I have explained in different ways, in this Qur’ān that was revealed to Muhammad (peace be upon him), many types of examples so that they will take a lesson and pay heed. But the thing that is most apparent in man - especially the disbeliever - is to wrongfully argue.
Sungguh Kami telah menjelaskan berulang-ulang dalam Al-Qur`ān yang diturunkan kepada Muhammad -ṣallallāhu 'alaihi wa sallam- ini bermacam-macam perumpamaan agar mereka mengambil ibrah dan pelajaran darinya, akan tetapi manusia -khususnya orang kafir- memang paling banyak menampakkan bantahan tanpa hak.
Talaga ngang naglinaw Kami at nagsarisari Kami sa Qur’ān na ito na pinababa kay Muḥammad – ang basbas at ang pagbati ng kapayapaan ay sumakanya – ng marami sa mga uri ng mga paghahalimbawa upang magsaalaala sila at mapangaralan sila subalit ang tao – lalo na ang tagatangging sumampalataya – ay pinakamadalas na bagay sa paglalantad ng pakikipagtalo sa hindi katotohanan.
He explicado de diferentes maneras, en este Corán que le fue revelado a Mujámmad r, todo tipo de ejemplos para que aprendan y presten atención. Pero lo que es más evidente en el ser humano, especialmente el incrédulo, es discutir sin argumentos.
54- Andolsun biz, bu Kur’an’da insanlara her misalden türlü türlü açıklamalar yaptık. Ne var ki insanın tartışmacılığı her şeyden ileridir.
Dragi Allah ljudima objašnjava mnogobrojne korisne primjere u časnom Kur’anu, ne bi li poslušali savjet i izvukli pouku. A čovjek je najskloniji raspravljanju i polemiziranju.
Biz Muhammed -sallallahu aleyhi ve sellem-'e indirilen bu Kur'an'da insanların hatırlamaları ve öğüt almaları için çok çeşitli örnekler verdik. İnsanlardan haksız yere tartışmaya en çok düşkün olanları -özellikle kâfirlerdir-.
Examples put forth in the Qur'an
Allah says, `In this Qur'an, We have explained to mankind and given clear details of matters so that they will not stray from the truth or be misled from the path of guidance. Despite this explanation, man is very quarrelsome and opposes truth with falsehood,' except for those whom Allah guides to the path of salvation. Imam Ahmad recorded that `Ali bin Abi Talib said that the Messenger of Allah ﷺ came to visit him and Fatimah, the daughter of Allah's Messenger ﷺ at night, and said,
«أَلَا تُصَلِّيَانِ؟»
(Are you not going to pray) I said, "O Messenger of Allah, our souls are in the Hand of Allah. If He wills to wake us, He will wake us." When I said that, he went away without returning. Then I heard him as he was walking away, slapping his thigh and saying,
وَكَانَ الإِنْسَـنُ أَكْثَرَ شَىءٍ جَدَلاً
(But, man is ever more quarrelsome than anything.)" It was also recorded in the Two Sahihs.
In questo Coranoهذا القرآن, rivelato a Muħammed المنزّل على محمّد pace e benedizioni di Allāh su di lui ﷺ, abbiamo presentato chiarimenti e vari tipi di esempi, affinché se ne rammentino e se ne dissuadano; tuttavia la caratteristica più evidente dell'uomo, specialmente il miscredente, è impegnarsi a dibattere senza fornire alcuna prova della verità.
Ljude ne odvraća od vjerovanja u Allaha, slijeđenja Njegova Vjerovjesnika, sallallahu alejhi ve sellem, i traženja oprosta od Njega za grijehe ništa drugo osim oholosti i tvrdoglavosti koju pokazuju prema Resulullahu, sallallahu alejhi ve sellem, zatim traženje da ih zadesi ono što je zadesilo prijašnje nevjernike ili da im dođe očita kazna od Allaha.
In the present world, the freedom given for the purposes of human trial allows man to find some excuse or the other for not admitting the Truth. He will find some word or the other to reject any proposition put to him. Sometimes it happens that an individual will try to counter convincing arguments by meaningless pleadings. At other times he simply ignores the argument given and demands something entirely different which, for some reason, has not so far been presented. An extreme example of this is the Prophet presenting his message supported by clear arguments to his audience, their not paying any attention to it and, completely ignoring it, saying, ‘Where is the punishment—in case of our refusal— about which you informed us? Bring it on us and let us see it.’
E ciò che ha impedito ai miscredenti ostinati, che rifiutano di credere in ciò che Muħammed, pace e benedizione di Allāh su di luiﷺ, ha rivelato da parte del suo Dio, e ciò che li distingue dal chiedere perdono ad Allāh per i loro peccati, è stata la mancanza di chiarezza: così vennero forniti loro esempi e chiare prove, nel Corano, ma furono avversi solo per ostinazione a ciò che accadde ai popoli che li precedettero e ad osservare la punizione che venne loro promessa.
Hindi humadlang sa pagitan ng mga tagatangging sumampalatayang nagmamatigas at ng pananampalataya sa inihatid niMuḥammad – basbasan siya ni Allāh at batiin ng kapayapaan – mula sa Panginoon niya at hindi humadlang sa pagitan nila at ng paghiling ng kapatawaran mula kay Allāh para sa mga pagkakasala nila ang kakulangan ng paglilinaw sapagkat nailahad para sa kanila ang mga paghahalintulad sa Qur'ān at dumating sa kanila ang mga katwirang maliwanag. Pumigil lamang sa kanila ang paghiling nila – dahil sa kasutilan – ng pagpapabagsak sa kanila ng parusa sa mga kalipunang nauna at ang pagkakita sa parusa na ipinangako sa kanila.
Ce n’est pas le manque de clarté qui s’interpose entre les mécréants d’une part et d’autre part la croyance en ce que Muħammad a apporté de son Seigneur et la demande de pardon à leur Seigneur pour leurs péchés. En effet, de nombreux exemples leur ont été donnés dans le Coran ainsi que multitude d’arguments clairs. C’est plutôt leur obstination à réclamer de subir le châtiment des peuples anciens et à le voir de leurs yeux qui s’interpose entre eux et ce qui leur est demandé.
Nothing prevented the obstinate disbelievers from having faith in what Muhammad (peace be upon him) brought from his Lord. Lack of explanation did not prevent them from seeking Allah’s forgiveness for their sins, for many examples were given to them in the Qur’ān and clear proofs came to them. The only thing that prevented them was their stubborn request for the punishment of the previous communities to be imposed on them and for them to see the punishment that they were promised.
55- İnsanlara hidâyet geldiği zaman onları iman etmekten ve Rablerinden mağfiret dilemekten alıkoyan tek şey, ancak öncekiler hakkındaki ilahi kanunun kendilerine de uygulanmasını veya azabın onlara göz göre göre gelmesini beklemeleridir.
55. Yüce Allah, Kur’an’ın azametini, celâlini, herkese gelmiş bir kitap olduğunu ve onda her türlü misalin geniş geniş açıklanmış olduğunu haber vermektedir. Yani faydalı bilgilere ve ebedi mutluluğa ulaştıran her bir yola, kötülükten ve helâkten koruyan her bir çareye dair bütün misaller içermektedir. Bu kitapta helâl ve haramın misalleri, amellerin karşılıklarına dair misaller, teşvik, korkutma, kalplere fayda sağlayacak doğru haberler; inanılacak, kalplere huzur verecek ve onları aydınlatacak surette yer almıştır. Bu da bu Kur’an’a teslim olmayı, onu itaat ve bağlılıkla karşılamayı, hiçbir hususta ona karşı çıkmamayı gerektirir. Bununla birlikte insanların pek çoğu hak, apaçık ortaya çıktıktan sonra bile hakka dair tartışmakta ve:“Hakkı ortadan kaldırmak için”(el-Kehf, 18/56) batılı ileri sürerek tartışmaya koyulmaktadırlar. “Ne var ki insanın tartışmacılığı her şeyden ileridir.” Yani bu, insanlara yakışmamakla ve onların adil bir davranışı olmamakla birlikte insanlar, hak hususunda çokça tartışırlar ve anlaşmazlık çıkartırlar. İnsanı bu hale iten ise Allah’a iman etmeyişidir. Onların bu tutumları zulüm ve inattan kaynaklanır. Yoksa hakkın beyanında, delillerinde ve belgelerinde olan bir eksiklikten değil. Yoksa insanlara azap ve kendilerinden öncekilerin başına gelen musibetler gelecek olsa onlar bu halde olmaz. Bundan dolayıdir Yüce Allah şöyle buyurmaktadır:
55. Yani onlara gelen doğru yol sayesinde hiyadet ile sapıklık, hak ile batıl birbirinden açık seçik ayırt edilmişken, bu hidâyet onlara ulaşmış ve onlara karşı Allah’ın delili ortaya konulmuşken, insanları imandan alıkoyan şey, gerekli açıklamaların yapılmamış olması değildir. Onları imandan alıkoyan tek şey, zulüm ve haddi aşmaktır. Artık geriye Allah’ın geçmişlere uygulamış olduğu kanununun gelip çatmasından başka bir şey kalmaz. Çünkü öncekilere de uygulanan ilahi kanun şu idi: Eğer iman etmeyecek olurlarsa derhal onlara azap gelir yahut da kendilerine doğru gelmekte olan azabı kendi gözleriyle ayan beyan görürler. O halde bu kafirler, böyle bir durumdan korksunlar ve geri çevrilemeyecek azap kendilerine gelmeden önce küfürlerinden tevbe edip vaz geçsinler.
Muhammed -sallallahu aleyhi ve sellem-'in Rabbinden getirdiğine iman etmek ile inat eden kâfirlerin arasına perde olan ve Yüce Allah'tan günahları için mağfiret dilemelerine mani olan şey yapılan açıklamanın eksikliği değildir. Kur'an'da bu hususta onlar için bir çok örnekler verildi. Onlara apaçık deliller ile açıklandı. Onların iman etmelerine mani olan -inatla- kendilerinden önce gelip geçmiş ümmetlerin başına gelen azabın kendilerine de gelmesini ve vadedildikleri azabı da gözleriyle görmek istemeleridir.
Nada impedía a los incrédulos obstinados que creyeran en lo que Mujámmad r les trajo de parte de su Señor. La falta de explicación no les impidió buscar el perdón de Al-lah por sus pecados, ya que se les concedió muchos ejemplos en el Corán y se les otorgaron pruebas claras. Lo único que les impidió aceptar el mensaje y creer fue su solicitud obstinada de que les cayera el castigo de los pueblos de la antigüedad, y que vieran el castigo que se les prometió.
Bukan faktor kekurangan penjelasan yang menghalangi orang-orang kafir yang durhaka itu untuk beriman kepada apa yang dibawa oleh Muhammad -ṣallallāhu 'alaihi wa sallam- dari Tuhannya, dan bukan faktor kekurangan penjelasan juga yang menghalangi mereka untuk memohon ampunan kepada Allah atas dosa-dosa mereka. Sungguh, mereka sudah seringkali diberikan perumpamaan dalam Al-Qur`ān dan didatangkan hujah dan bukti yang nyata, namun yang menghalangi mereka dari semua itu adalah permintaan mereka -yang penuh kedurhakaan- untuk ditimpakan azab umat-umat terdahulu kepada mereka, dan (permintaan mereka untuk) menyaksikan azab yang diancamkan kepada mereka.
Chẳng có cản trở nào cho loài người có đức tin nơi những gì Muhammad mang đến từ Thượng Đế của y và chẳng có cản trở nào cho họ trong việc tìm sự tha thứ nơi Allah về tội lỗi của họ ngoại trừ việc họ mong đợi sự trừng phạt đã từng xảy đến cho những cộng đồng trước và sự trừng phạt dành riêng cho họ.
"Dan tidak ada sesuatu pun yang menghalangi manusia dari beriman, ketika petunjuk telah datang
kepada mereka, dan me-mohon ampun kepada Rabbnya, kecuali (keinginan menanti) datang-nya hukum (Allah yang telah berlaku pada)
umat-umat yang dahulu atau datangnya azab atas mereka dengan nyata." (Al-Kahfi: 55).
(55) Maksudnya tidak ada faktor yang menghalang-halangi manusia untuk
beriman –padahal keberadaan hidayah yang dapat membedakan antara petunjuk dan kesesatan,
kebenaran dan kebatil-an telah sampai kepada mereka dan telah tegak hujjah Allah atas mereka–
dan bukan (pula) penjelasan (yang gamblang) yang
meng-hambat mereka (untuk beriman). Akan tetapi, sebab yang meng-halangi
mereka dari keimanan adalah kezhaliman dan permusuh-an. Sehingga tidak ada yang ditunggu kecuali
ketetapan Allah dan kebiasaanNya pada generasi-generasi dahulu, yaitu jika mereka tidak beriman,
maka disegerakan siksa pada mereka atau mereka akan menyaksikan siksa telah menyongsong mereka.
Mereka benar-benar melihatnya dengan mata kepala mereka sendiri. Artinya, hendaklah mereka takut
terhadapnya dan bertaubat dari kekufur-an mereka, sebelum siksaan (datang) yang tidak bisa ditolak lagi.
TA (Allah) chỉ cử các vị Thiên Sứ của TA đến làm những người báo tin mừng cho những người có đức tin và tuân lệnh TA và cảnh báo những kẻ vô đức tin và tội lỗi về sự trừng phạt chứ họ không có quyền hướng dẫn bất cứ trái tim của ai theo chính đạo. Và những kẻ vô đức tin nơi Allah sẽ chống lại các vị Thiên Sứ của Ngài mặc dù chúng đã được trình bày những bằng chứng rất rõ ràng, chúng muốn dùng điều ngụy tạo để xóa bỏ điều chân lý được ban xuống cho Muhammad, chúng giễu cợt và cười nhạo Qur'an.
"Dan tidaklah Kami mengutus rasul-rasul melainkan sebagai pembawa berita gembira dan sebagai
pemberi peringatan; tetapi orang-orang yang kafir membantah dengan yang batil agar dengan
demikian mereka dapat melenyapkan yang haq, dan mereka meng-anggap ayat-ayat Kami dan
peringatan-peringatan terhadap me-reka sebagai olok-olokan." (Al-Kahfi: 56).
(56) Maksudnya, Kami tidak mengutus para rasul dengan sia-sia, bukan
pula agar manusia menjadikan mereka sebagai tuhan-tuhan, dan tidak untuk menyeru umat manusia
kepada (kepenting-an) pribadi para rasul. Akan tetapi, Kami mengirim
mereka untuk mengajak umat manusia kepada setiap kebajikan dan melarang mereka dari segala
kejelekan, membawa kabar gembira bagi mereka atas ketaatan terhadap hal tersebut (perintah dan larangan) dengan pahala dunia dan balasan akhirat, memberi
mereka peringatan dari pelanggarannya dengan hukuman dunia dan akhirat. Dengan itu, hujjah Allah
telah tegak berdiri kepada para hambaNya. Meskipun begitu, orang-orang yang zhalim dan kafir
enggan untuk berbuat sesuatu melainkan melancarkan bantahan dengan kebatilan untuk melenyapkan
kebenaran. Mereka mengusahakan cara apa pun yang bisa mereka tempuh untuk memenangkan kebatilan
dan melenyap-kan kebenaran serta merontokkannya. Mereka mengolok-olok para rasul Allah dan
ayat-ayatNya. Mereka sudah cukup gembira de-ngan ilmu yang mereka miliki,
﴾ وَيَأۡبَى ٱللَّهُ إِلَّآ أَن يُتِمَّ نُورَهُۥ وَلَوۡ كَرِهَ ٱلۡكَٰفِرُونَ 32 ﴿
"Dan Allah tidak menghendaki melainkan menyempurnakan cahaya-Nya, walaupun orang-orang yang kafir tidak menyukai." (At- Taubah: 32), dan memenangkan kebenaran di atas kebatilan
﴾ بَلۡ نَقۡذِفُ بِٱلۡحَقِّ عَلَى ٱلۡبَٰطِلِ فَيَدۡمَغُهُۥ فَإِذَا هُوَ زَاهِقٞۚ ﴿
"Sebenarnya Kami melontarkan yang haq kepada yang batil lalu yang haq itu menghancurkannya, maka
dengan serta merta yang batil itu le-nyap." (Al-Anbiya`: 18).
Termasuk pengaruh sifat hikmah Allah dan rahmatNya, bahwa pengerahan orang-orang yang batil dan
membantah kebenaran dengan kebatilan, termasuk faktor penting yang menuntun kepada kejelasan
al-haq, bukti-bukti dan dalil-dalilnya yang nyata, tersing-kapnya kebatilan dari sisi
kerusakannya. Sebab, dengan lawannya, segala sesuatu akan lebih jelas.
Allah je slao poslanike Svojim robovima da vjernike obraduju Džennetom, a nevjernike upozore na Džehennem. Međutim, pored jasnih i bjelodanih znakova i dokaza, nevjernici polemiziraju, bez ikakvog dokaza, iz inata i neprijateljstva, kako bi pomoću laži odbacili istinu koju je donio Resulullah, sallallahu alejhi ve sellem. Također, oni se ismijavaju i rugaju Allahovoj knjizi, Njegovim dokazima i kazni kojom im se prijeti.
Kami tidaklah mengutus para rasul melainkan sebagai pembawa kabar gembira untuk orang-orang beriman dan taat, dan pemberi peringatan kepada orang-orang kafir dan bermaksiat. Para rasul itu tidak memiliki kekuasaan atas hati manusia agar mereka mendapatkan petunjuk, akan tetapi orang-orang kafir kepada Allah itu masih saja membantah para rasul -padahal bukti kebenarannya begitu jelas bagi mereka- dengan tujuan untuk melenyapkan perkara hak yang diturunkan kepada Muhammad -ṣallallāhu 'alaihi wa sallam- dengan kebatilan mereka, dan mereka hanyalah menjadikan Al-Qur`ān ini dan ayat-ayat ancaman bagi mereka sebagai bahan candaan dan olok-olokkan.
E non inviammo i Messaggeri che inviammo se non come annunciatori, alla gente, della fede e dell'obbedienza, e per incutere timore al popolo miscredente e peccatore. Essi non hanno alcun dominio sui cuori così da poterli condurre alla Retta Via, e i rinnegatori di Allāh e dei Suoi messaggeri insistono, nonostante le chiare prove che hanno ricevuto, nel cercare di eliminare, con la loro falsità, la verità rivelata a Muħammed, pace e benedizione di Allāh su lui; e rendono il Corano,che egli utilizza come mezzo per incutere timore, come uno scherzo e una presa in giro.
No envié a ninguno de Nuestros Mensajeros sino para albriciar a las personas de fe y obediencia, y para advertir a las personas incrédulas y desobedientes. No tienen la autoridad para hacer que los corazones acepten la guía. Aquellos que no creen en Al-lah discuten con los Mensajeros a pesar de tener pruebas claras, en un intento de usar su falsedad para refutar la Verdad que fue enviada a Mujámmad r. Se burlan del Corán y de las advertencias.
Nous n’envoyons Nos messagers que pour annoncer de bonnes nouvelles aux croyants obéissants et pour menacer les mécréants désobéissants. Ils n’ont aucun pouvoir de guider les cœurs. Ceux qui mécroient en Allah contestent les messagers, malgré la clarté des preuves qu’ils leur apportent, afin que leur fausseté efface la vérité révélée à Muħammad. De plus, ils font du Coran et de ce dont on les menace, un objet de raillerie et de moquerie.
Hindi Kami nagpapadala ng ipinadadala Namin na mga sugo kundi bilang mga tagapagbalita ng nakagagalak sa mga alagad ng pananampalataya at pagtalima, at bilang mga tagapagpangamba sa mga alagad ng kawalang-pananampalataya at pagsuway. Wala silang pangingibabaw sa mga puso sa pagdala sa mga ito sa kapatnubayan. Nakikipag-alitan ang mga tumangging sumampalataya kay Allāh at sa mga sugo sa kabila ng kaliwanagan ng patunay sa kanila upang maalis nila sa pamamagitan ng kabulaanan nila ang katotohanang pinababa kay Muḥammad – basbasan siya ni Allāh at batiin ng kapayapaan. Gumawa sila sa Qur'ān at sa anumang ipinangangamba sa kanila bilang katatawanan at bilang panunuya.
56- Biz, peygamberleri ancak müjdeleyici ve uyarıcı olarak göndeririz. Kâfir olanlar da batılla hakkı ortadan kaldırmak için mücadele verirler. Âyetlerimi ve kendisiyle uyarıldıkları şeyi alaya alırlar.
56. Yani biz peygamberleri oyun olsun diye boş yere göndermeyiz. İnsanlar onları rabler edinsinler veya bu peygamberler, insanları kendilerine ibadete davet etsinler diye de göndermeyiz. Aksine biz peygamberleri insanları her türlü hayra çağırsınlar ve her türlü kötülüğü yasaklayıp onları vaz geçirmeye çalısınlar, bu emirleri yerine getirdikleri zaman da dünya ve âhiretin mükâfatıyla onları müjdelesinler, bunlara karşı gelmeleri halinde ise dünya ve âhiretin cezaları ile uyarıp korkutsunlar diye göndeririz. Böylelikle Allah’ın kullara karşı delili de ortaya konulmuş olur. Bununla birlikte zalimler ve kâfirler, hakkı ortadan kaldırmak için batılı ileri sürerek mücadele etmekte diretirler. Bu sebepten bütün imkânlarıyla batıla yardımcı olmaya, hakkı ortadan kaldırıp çürütmeye gayret ederler. Allah’ın peygamberleri ve âyetleri ile alay ederler. Ellerindeki bilgiye kanarak şımarırlar. Allah ise kâfirler hoş görmese dahi nurunu tamama erdirmekten ve hakkı batıla galip getirmekten başkasına razı olmaz. “Bilakis biz hakkı batıl üzerine bırakırız da hak, onun beynini darmadağın eder. O da derhal yok olur.”(el-Enbiyâ, 21/18) Yüce Allah’ın, batılı ileri sürerek hakka karşı mücadele veren batıl temsilcilerini ortaya çıkarması, hikmet ve rahmetinin bir tecellisidir. Çünkü bu, hakkın açıkça ortaya çıkmasının, hakkın belge ve delillerinin net bir şekilde görülmesinin, diğer taraftan batılın ve onun tutarsızlığının ortaya çıkmasının en önemli sebepleri arasındadır. Çünkü her şey zıddı ile bilinir, netlik kazanır.
I do not send any of Our Messengers except to give good news to the people of faith and obedience and to warn the people of disbelief and disobedience. They do not have the authority to make hearts accept the guidance. Those who disbelieved in Allah dispute with the Messengers despite their having clear proof, in an attempt to use their falsehood to remove the truth that was sent down to Muhammad (peace be upon him). They made the Qur’ān and what they were warned of a joke and mockery.
Gönderdiğimiz resullerimizi, ancak iman ve taat ehline müjdeci, kâfirlere ve isyankârlara karşı korkutucu olarak göndeririz. Resullerin, kalpler üzerinde onları hidayete taşıyacak hükümranlıkları yoktur. Kendilerine takdim edilen delillerin apaçık olmasına rağmen Allah'a küfredenler sürekli mücadele ederler. Batıllarıyla Muhammed -sallallahu aleyhi ve sellem-'e indirilen hakkı yok etmek için mücadele ederler. Kur'an'ı ve kendilerine yapılan uyarıları gülünecek bir şey ve alay konusu yaparlar.
57- Kendisine Rabbinin âyetleri hatırlatıldığında onlardan yüz çeviren ve kendi elleriyle yaptıklaırını unutandan daha zalim kim olabilir? Gerçekten biz, onların kalpleri üzerine onu iyi anlamalarına engel olan perdeler ve kulaklarına da bir ağırlık koyduk. Bu yüzden sen onları doğru yola davet etsen bile onlar asla hidâyete gelmezler.
58- Bununla beraber Rabbin, çok bağışlayıcıdır, rahmet sahibidir. Şâyet onları kazandıkları yüzünden (dünyada) sorgulasaydı onlara azabı çabucak verirdi. Fakat onlar için belirli bir vade vardır ki (o gelince artık kaçacak) hiçbir sığınak bulamayacaklardır.
59- İşte (yakınınızdaki) şu ülkeleri zulmettikleri vakit helak etmiştik ve onların helâkleri için de belirli bir vade tayin etmiştik.
57. Yüce Allah, kendisine Allah’ın âyetleri hatırlatılıp hak ve batıl, hidâyet ve sapıklık açıkça beyan edildikten, gereği gibi uyarıldıktan ve teşvik olunduktan sonra o âyetlerden yüz çeviren kimseden daha büyük zalim ve daha büyük günahkâr olamayacağını haber vermektedir. Çünkü bu kimse, kendisine hatırlatılanlardan öğüt almaz, kötü yolundan da dönmez. Önceden işlediği günahları unutur ve bütün gizlilikleri çok iyi bilenin gözetimi altında olduğunu da aklına getirmez. Böyle birisi, Allah’ın âyetleri kendisine gelmeyip bu âyetlerle kendisine öğüt verilmeksizin yüz çeviren kimseden -bu da zalim olmakla birlikte- daha büyük bir zalimdir. Çünkü bilerek ve göz göre göre isyan eden bir kimsenin günahı, öyle olmayana nispetle daha büyüktür. Yüce Allah da böyle bir kimseyi âyetlerinden yüz çevirip günahlarını unuttuğu, kendisi için bilgisine rağmen kötü yolu tercih ettiği için cezalandırır. Onun önündeki hidâyet kapılarını, kalbine perdeler germek suretiyle kapatır. Yani onun kalbi üzerine bu âyetleri işitse dahi iyice anlayıp kavramasını engelleyecek sağlam örtüler koyar. Artık böyle bir kimsenin kalbine bu âyetlerin ulaşıp yer etmesi mümkün değildir. “Kulaklarına da bir ağırlık koyduk.” Yani âyetlerin, kalbine ulaşmasına engel olacak ve onları yararlanacakları bir surette işitmelerini önleyecek şekilde onları sağırlaştırdık. Bu hale geldiler mi artık hidâyet bulma imkânları da kalmaz. “Bu yüzden sen onları doğru yola davet etsen bile onlar asla hidâyete gelmezler.” Çünkü hidâyete çağıran kimsenin bu çağrısını kabul etmesi umulan kişi, onu bilmeyen kimsedir. Bunlar ise her şeyi açıkça gördükten sonra körleştiler, hak yolunu öğrenip onu terk ettiler, sapıklık yolunu görüp onu izlediler. Yüce Allah da onları, kalplerine kilit vurmak ve mühürlemekle cezalandırdı. Artık onların hidâyet bulmalarının bir çaresi ve yolu kalmamıştır. Bu âyet-i kerimede hakkı öğrendikten sonra terk eden kimse, haktan alıkonulmakla ve bir daha ona ulaşma imkânı kalmamakla korkutulmaktadır ki bu, böyle bir durumdan sakındırıp korkutan en büyük uyarıdır.
58. Daha sonra Yüce Allah mağfiret ve rahmetinin genişliğini haber vermektedir. O, bütün günahları bağışlar, tevbe edenlerin tevbelerini kabul eder, onları rahmetine alır ve ihsanı onları büsbütün kuşatır. Eğer O, kulları işlemiş oldukları günahları dolayısıyla dünyada hemen sorgulayacak olsa hiç şüphesiz onlara daha dünyadayken azap eder. Ancak Yüce Allah, Halîmdir, çabucak ceza vermez. Aksine -ihmal etmemekle birlikte- mühlet verir. Günahların etkilerinin görülmesi ise kaçınılmaz bir şeydir. Bu etkiler, günahlardan uzun bir süre sonra görülse bile bu böyledir. Bu nedenle Yüce Allah şöyle buyurulmaktadır:“Fakat onlar için belirli bir vade vardır ki (o gelince artık kaçacak) hiçbir sığınak bulamayacaklardır.” Yani onların amellerinin cezasını görecekleri bir vakitleri vardır. Bu zamanın gelmesi kaçınılmazdır ve ondan kurtuluş yoktur. Bundan kaçıp bir yere sığınmaya ve kurtulmaya imkân bulunamaz.
59. Bu, Allah’ın öncekilerde de sonrakilerde de geçerli olagelen bir kanunudur. Şöyle ki O, günahkârları çabucak cezalandırmaz, ancak onlara tevbe etmeleri ve Allah’a dönmeleri için mühlet verir, davet eder. Eğer tevbe eder, Allah’a yönelirlerse onların günahlarını bağışlar, onlara rahmetini ihsan eder ve onlardan cezayı uzaklaştırır. Şâyet zulüm ve inatlarını sürdürecek olur da onlar için tespit edilmiş bulunan azap vakti gelirse o vakit de üzerlerine azabını indirir. Bundan dolayı O, şöyle buyurmaktadır:“İşte (yakınınızdaki) şu ülkeleri zulmettikleri vakit helak etmiştik” Yani biz, onları zulümleri sebebiyle helâk ettik. Onlara zulmederek helâk etmedik. “onların helâkleri için de belirli bir vade tayin etmiştik.” Bu süre takdir edilmiş, belirli bir süredir. Ondan önce helak edilmedikleri gibi, ondan sonraya da bırakılmamışlardır.
No hay nadie más injusto que la persona a la que, habiéndosele expuesto las aleyas de su Señor, no presta atención a la amenaza de castigo que contienen y se niega a reflexionar, no prestando atención a la incredulidad y los pecados que ha cometido en su vida mundanal sin arrepentirse. He cubierto sus corazones y sus oídos con velos que les impiden comprender el Corán y escucharlo con aceptación. Aunque los invites a seguir la guía, nunca responderán a lo que los llamas mientras haya velos en sus corazones y sordera en sus oídos.
The Worst People are Those Who turn away after being reminded
Allah says, `Who among My creatures does more wrong than one who is reminded of the signs of Allah then turns away from them,' i.e., ignores them and does not listen or pay attention to them.
وَنَسِىَ مَا قَدَّمَتْ يَدَاهُ
(forgetting what his hands have sent forth.) means, bad deeds and evil actions.
إِنَّا جَعَلْنَا عَلَى قُلُوبِهِمْ
(Truly, We have set over their hearts) means, the hearts of these people,
أَكِنَّةً
(Akinnah) means, coverings.
أَن يَفْقَهُوهُ
(lest they should understand this,) means, so that they will not understand this Qur'an and its clear Message
وَفِى ءَاذَانِهِمْ وَقْرًا
(and in their ears, deafness.) means that they will be deaf in an abstract way, to guidance.
وَإِن تَدْعُهُمْ إِلَى الْهُدَى فَلَنْ يَهْتَدُواْ إِذاً أَبَداً
(And if you call them to guidance, even then they will never be guided.)
وَرَبُّكَ الْغَفُورُ ذُو الرَّحْمَةِ
(And your Lord is Most Forgiving, Owner of mercy.) means, `your Lord, O Muhammad, is forgiving and has great mercy.'
لَوْ يُؤَاخِذُهُم بِمَا كَسَبُواْ لَعَجَّلَ لَهُمُ الْعَذَابَ
(Were He to call them to account for what they have earned, then surely, He would have hastened their punishment.) This is like the Ayah:
وَلَوْ يُؤَاخِذُ اللَّهُ النَّاسَ بِمَا كَسَبُواْ مَا تَرَكَ عَلَى ظَهْرِهَا مِن دَآبَّةٍ
(And if Allah were to punish men for that which they earned, He would not leave a moving creature on the surface of the earth.) 35:45
وَإِنَّ رَبَّكَ لَذُو مَغْفِرَةٍ لِّلنَّاسِ عَلَى ظُلْمِهِمْ وَإِنَّ رَبَّكَ لَشَدِيدُ الْعِقَابِ
(But verily, your Lord is full of forgiveness for mankind in spite of their wrongdoing. And verily, your Lord is (also) severe in punishment) 13:6. And there are many Ayat which say the same thing. Then Allah tells us that He is patient, He conceals faults and forgives sins. He may guide some of them from wrongdoing to true guidance, and whoever continues in his evil ways, then there will come to him a Day when infants will turn grey and every pregnant female will shed her load. He says:
بَل لَّهُم مَّوْعِدٌ لَّن يَجِدُواْ مِن دُونِهِ مَوْئِلاً
(But they have their appointed time, beyond which they will find no escape.) meaning, they will find no way out.
وَتِلْكَ الْقُرَى أَهْلَكْنَـهُمْ لَمَّا ظَلَمُواْ
(And these towns, We destroyed them when they did wrong.) This refers to earlier nations in times past; `We destroyed them because of their stubborn disbelief.'
وَجَعَلْنَا لِمَهْلِكِهِم مَّوْعِدًا
(And We appointed a fixed time for their destruction.) `We appointed for them a set time limit, not to be increased or decreased. The same applies to you, O ido- lators, so beware or what happened to them will happen to you too, for you have rejected the noblest Messenger and greatest Prophet, and you are not dearer to Us than them, so fear My punishment and wrath.'
Nema nepravednijeg čovjeka na svijetu od onog koji bude savjetovan i opominjan jasnim Allahovim dokazima, ali se ipak odbije pokoriti, okrene glavu i zaboravi nedjela koja je počinio, ne pokajavši se. Allah je postavio zastor na srca krivovjernih kako se ne bi okoristili Kur’anom i kako ga ne bi razumjeli. Učinio ih je i slijepim, pa ne čuju uputu; njima savjeti nisu od koristi. Poslaniče islama, ako pozoveš nevjernike u vjerovanje, oni ti se neće odazvati jer su na njihovim srcima katanci i jer su gluhi za istinu.
"Dan siapakah yang lebih zhalim daripada orang yang telah diperingatkan dengan ayat-ayat dari
Rabbnya, lalu dia berpaling darinya dan melupakan sesuatu yang dikerjakan oleh kedua tangan-nya.
Sesungguhnya Kami telah meletakkan tutup di atas hati mereka, (sehingga mereka tidak)
memahaminya, dan (Kami letakkan pula) sumbatan di telinga mereka; dan
kendatipun kamu menyeru mereka kepada petunjuk, niscaya mereka tidak akan mendapat petunjuk
selama-lamanya. Dan Rabbmu-lah Yang Maha Pengampun, lagi mempunyai rahmat. Jika Dia mengazab
mereka karena perbuatan mereka, tentu Dia akan menyegerakan azab bagi mereka. Tetapi bagi mereka
ada waktu tertentu (untuk mendapat azab) yang me-reka sekali-kali tidak
akan menemukan tempat berlindung dari-nya. Dan (penduduk) negeri itu
telah Kami binasakan ketika mereka berbuat zhalim, dan telah Kami tetapkan waktu tertentu bagi
ke-binasaan mereka." (Al-Kahfi: 57-59).
(57) Allah تعالى memberitahukan bahwa tidak ada tindakan kezhaliman yang
paling fatal dan kejahatan yang paling besar, dari seseorang hamba yang sudah diingatkan dengan
ayat-ayat Allah dan dijelaskan kepadanya kebenaran dari kebatilan, petunjuk dari kesesatan,
ditakut-takuti, diperingatkan dan dianjurkan (dengan balasan baik), akan
tetapi dia berpaling muka darinya, tidak sudi mengambil pelajaran dari peringatan yang diarahkan
kepadanya, serta tidak meninggalkan kebiasaan lamanya ﴾ وَنَسِيَ مَا قَدَّمَتۡ يَدَاهُۚ ﴿ "dan melupakan sesuatu yang dikerjakan oleh kedua tangannya," yang berupa dosa-dosa. Tidak bermuraqabah kepada 'Allamul ghuyub (Dzat Yang Maha Mengetahui alam ghaib). Ini lebih besar kezhalimannya dari-pada orang yang berpaling tapi memang belum pernah didatangi ayat-ayat Allah dan belum diperingatkan dengannya –meskipun orang ini juga telah berbuat zhalim– akan tetapi orang tadi lebih dahsyat kezhalimannya daripada orang ini, karena dia melanggar atas dasar pengetahuan dan ilmu, dan lebih besar (kezhalimannya) dibandingkan orang yang keadaannya tidak demikian. Allah meng-hukumnya lantaran berpaling dari ayat-ayatNya dan melupakan dosa-dosanya, serta tenang dengan dirinya dalam kondisi buruk, padahal mengetahuinya, dengan hukuman menutup pintu-pintu hidayah baginya, dalam bentuk meletakkan tutup (akinnah) di atas hatinya yaitu penutup-penutup kuat yang menghalanginya untuk memahami ayat-ayat Allah meskipun dia mendengarnya. Tidak mungkin dia bisa mengusahakan pemahaman yang sanggup me-nembus hatinya.
﴾ وَفِيٓ ءَاذَانِهِمۡ وَقۡرٗاۖ ﴿ "Dan (Kami letakkan pula) sumbatan di telinga me-reka," maksudnya ketulian yang mengganjal mereka untuk sanggup mencapai ayat-ayat dan mendengarkannya guna mencari manfaat. Bila kondisi mereka semacam ini, maka tidak ada jalan hidayah bagi mereka.
﴾ وَإِن تَدۡعُهُمۡ إِلَى ٱلۡهُدَىٰ فَلَن يَهۡتَدُوٓاْ إِذًا أَبَدٗا 57 ﴿ "Dan kendatipun kamu menyeru mereka
kepada petunjuk, niscaya mereka tidak akan mendapat petunjuk selama-lamanya," karena orang yang
diharapkan menyambut kete-rangan dari penyeru adalah orang yang tidak berilmu. Sementara mereka
yang telah mengetahui kemudian membutakan diri, melihat jalan kebenaran, lantas mereka
tinggalkan, (dan melihat) jalan ke-sesatan justru mereka tempuh, maka
Allah menimpakan hukuman atas mereka dengan mengunci hati-hati mereka dan mematrinya. Tidak ada
rekayasa dan jalan untuk memberi hidayah kepada me-reka lagi. Dalam ayat ini, terdapat takhwif
(menakut-nakuti) bagi orang yang meninggalkan kebenaran setelah
mengetahuinya berupa dihalanginya antara dia dengan hidayah, dan sudah tidak mungkin lagi
setelah itu ada kejadian yang lebih menakutkan dan membuat-nya jera dari kesesatannya.
(58) Kemudian Allah تعالى memberitahukan tentang luasnya ampunan dan
rahmatNya, Dia mengampuni dosa-dosa dan mene-rima taubat orang yang bertaubat kepadaNya.
Selanjutnya, Dia me-ngucurkan padanya rahmat dan meliputinya dengan kebaikanNya. Sesungguhnya
bila Dia menyiksa para hambaNya atas dosa-dosa yang mereka perbuat, niscaya Dia benar-benar akan
menyegerakan azab bagi mereka. Namun, Allah Mahasabar, tidak mempercepat penjatuhan hukuman.
Bahkan memberikan penundaan, tapi tidak melupakan. Dan dosa pasti mendatangkan pengaruh
buruknya, meskipun terjadinya agak terlambat setelah jangka waktu yang lama.
Oleh karena itu, Allah berfirman, ﴾ بَل لَّهُم مَّوۡعِدٞ لَّن يَجِدُواْ مِن دُونِهِۦ مَوۡئِلٗا ﴿
"Tetapi bagi mereka ada waktu tertentu (untuk mendapat azab) yang mereka
sekali-kali tidak akan menemukan tempat berlindung darinya," maksudnya, mereka telah mendapatkan
waktu tertentu untuk menerima balasan atas amal perbuatan mereka. Pasti itu terjadi pada mereka,
tidak ada alternatif pilihan untuk mereka, tidak ada tempat untuk berlindung darinya, tidak ada
tempat menyembunyi-kan dan melarikan diri darinya.
(59) Ini merupakan ketetapan Allah pada orang-orang ter-dahulu dan yang
akan datang, yaitu tidak menyegerakan penjatuh-an hukuman atas mereka. Bahkan Dia mengundang
mereka untuk bertaubat dan kembali (kepadaNya). Bila mereka mau
bertaubat dan kembali, niscaya Allah mengampuni dan mengasihi mereka, serta mengenyahkan hukuman
dari mereka, namun kalau mereka tidak (bertaubat dan kembali) dan mereka
terus melangsungkan kezhaliman dan penentangan mereka, dan waktu yang sudah di-tetapkan bagi
mereka sudah datang, niscaya Allah menurunkan siksaNya pada mereka.
Oleh sebab itu, Allah berfirman, ﴾ وَتِلۡكَ ٱلۡقُرَىٰٓ أَهۡلَكۡنَٰهُمۡ لَمَّا ظَلَمُواْ ﴿ "Dan (penduduk) negeri itu telah Kami binasakan ketika mereka berbuat zhalim," maksudnya disebabkan tindakan kezhaliman mereka, bukan disebabkan kezhaliman Kami ﴾
وَجَعَلۡنَا لِمَهۡلِكِهِم مَّوۡعِدٗا 59 ﴿ "dan telah Kami tetapkan waktu tertentu bagi
kebinasaan mereka," yaitu waktu yang sudah ditentukan, mereka tidak mendahului atau mundur
darinya.
Tidak ada yang lebih zalim daripada orang yang telah diperingatkan dengan ayat-ayat Tuhannya, namun ia tidak menghiraukan kandungannya berupa ancaman azab, bahkan berpaling dari mengambil ibrah darinya dan melupakan amalan buruknya di dunia berupa kekufuran dan maksiat yang ia tidak bertobat darinya. Sesungguhnya orang-orang yang memiliki sifat seperti ini Kami jadikan hati mereka tertutup, sehingga menghalanginya untuk memahami Al-Qur`ān dan Kami letakkan pula sumbatan di telinga mereka, sehingga mereka tidak menerima apa yang mereka dengar. Kendatipun engkau menyeru mereka kepada keimanan, mereka tidak akan pernah menerima seruan itu selama hati mereka tertutup dan telinga mereka tersumbat.
Walang isang higit na matindi sa kawalang-katarungan kaysa sa sinumang napaalalahanan ng mga tanda ng Panginoon niya ngunit hindi siya umalintana sa nasaad dito na isang banta ng pagdurusa, umayaw siya na mapangaralan sa pamamagitan ng mga ito, at lumimot siya sa inihain niya sa buhay niya sa Mundo na kawalang-pananampalataya at mga pagsuway at hindi siya nagbalik-loob. Tunay na Kami ay naglagay sa mga puso ng mga ganito ang paglalarawan sa kanila ng mga panakip na pipigil sa mga ito sa pag-intindi sa Qur'ān, at [naglagay] sa mga tainga nila ng pagkabingi roon kaya hindi sila nakaririnig niyon ayon sa pagkarinig ng pagtanggap. Kung mag-aanyaya ka sa kanila sa patnubay ay hindi sila tutugon sa ipinaaanyaya mo sa kanila magpakailanman hanggat may nanatili sa mga puso nila na mga panakip at [may nanatili] sa mga tainga nila na pagkabingi.
Rabbinin ayetleriyle nasihat edilip onlardaki azap tehdidini önemsemeyen ve o (ayetlerde) zikredilenler ile nasihat almaktan yüz çeviren, dünya hayatında işlemiş olduğu küfürleri, isyanları unutup tövbe etmeyen kimseden daha zalim kim olabilir? Biz bu ve bunun özelliklerinde olan kimselerin kalplerine, Kur'an'ı anlamalarını engelleyen örtüler ve kulaklarına da ağırlık koymuşuzdur. Bu sebeptendir ki, Kur'an'ı kabul etmek için dinlemezler. Onları iman etmeye davet etsen bile kalplerinin üzerindeki örtüler ve kulaklarında bulunan ağırlık olduğu müddetçe senin onları davet ettiğine asla iman etmezler.
There is no one more oppressive that the person who was reminded of the verses of his Lord, but he did not pay any attention to the threat of punishment contained therein and he turned away from taking a lesson, forgetting the disbelief and sins he had done in his worldly life without repenting. I have placed on the hearts of people with this description covers that prevent them from understanding the Qur’ān, and in their ears deafness so that they cannot listen to it acceptingly. If you call them to faith they will never respond to what you call them towards as long as there are covers on their hearts and deafness in their ears.
Personne n’est plus injuste que celui à qui on rappelle les versets de son Seigneur mais ne se soucie pas de la menace de châtiment qu’ils contiennent, refuse d’en déduire des leçons et ne se repent pas de sa mécréance et de sa désobéissance. Nous avons fait en sorte de voiler les cœurs de ceux qui répondent à cette description de sorte qu’ils ne comprennent pas le Coran et Nous avons rendu leurs oreilles sourdes à l’écoute bienveillante du Coran. Si tu les invites à la foi, ils ne répondront pas favorablement tant que leurs cœurs demeureront voilés et leurs oreilles obstruées.
E nessuno è più ingiusto di colui al quale sono stati rammentati i Segni di Allāh e che è stato incurante nei loro confronti e nei confronti della punizione, ed è stato avverso dal dissuadersi, e che ha dimenticato gli atti di miscredenza e i peccati che ha compiuto nella vita terrena, e non se ne è pentito. In verità, abbiamo posto un velo sui cuori di coloro che possiedono tali caratteristiche, che impediscono loro di comprendere il Corano, e un impedimento nei loro orecchi, così da non poterlo ascoltare con un ascolto di accettazione. Se li inviti alla fede, non seguiranno mai ciò a cui li inviti, finché nei loro cuori vi sarà un velo e nei loro orecchi un impedimento.
God’s words are supported by sound arguments, that is why those who do not want to accept this truth cannot find any real counter arguments. They entertain baseless notions by which they make unsuccessful attempts to suppress the Truth. They counter solid arguments with false objections, so that serious matters may be lost in ridicule. The propaganda is aimed at discrediting the preacher in the eyes of the people. But they are oblivious of the fact that it is they themselves who are discredited in the eyes of God by such a campaign. Man has been endowed with the capacity to think, so that he should be able to distinguish between Truth and falsehood. But, when he uses his thinking capacity in the wrong direction, it becomes impossible for him to see a thing in its right perspective and to grasp its true significance. He becomes ‘eyeless’, though having eyes and ‘earless’, though having ears.
Không ai sai quấy hơn những kẻ được nhắc nhở với những lời phán của Thượng Đế của y về sự trừng phạt mà Ngài đã hứa lại quay mặt với chúng. Y đã quên những tội lỗi mà y đã gửi đi trước. Quả thật, TA (Allah) đã phủ kín trái tim cúng chúng để chúng không hiểu được Qur'an, và TA đã làm cho tai của chúng điếc để chúng không nghe thấy điều chân lý mà chấp nhận, và nếu Ngươi - Thiên Sứ Muhammad - có kêu gọi chúng đến với đức tin Iman thì chúng không bao giờ đáp lại khi mà trái tim của chúng đang bị niêm kín và tai của chúng bị điếc.
Để cho Thiên Sứ của Ngài khỏi vội vàng nghĩ đến việc trừng phạt những kẻ phủ nhận Y, Allah phán bảo Y: Hỡi Thiên Sứ Muhammad, Thượng Đế của Ngươi là Đấng Hằng Tha Thứ tội lỗi cho những bề tôi biết quay đầu sám hối với Ngài, Ngài là Đấng Nhân Từ với lòng nhân từ bao la phủ trùm mọi thứ, và một trong những biểu hiện lòng nhân từ của Ngài là Ngài chậm lại trong việc trừng phạt những kẻ tội lỗi vì Ngài mong rằng họ sẽ quay đầu sám hối với Ngài. Vả lại, họ vẫn còn một cuộc hẹn với Ngài vào Ngày Phục Sinh để Ngài thanh toán họ về tội vô đức tin và chống phá. Nếu như họ không chịu giác ngộ mà ăn năn sám hối thì họ sẽ không bao giờ tìm thấy chốn nương thân khi bị Ngài trừng phạt.
Afin que le Prophète ne soit pas tenté de vouloir hâter le châtiment de ceux qui le démentaient, Allah lui dit: Ô Messager, ton Seigneur pardonne les péchés de Ses serviteurs repentis et détient une miséricorde qui s’étend à tout. L’une des manifestations de Sa miséricorde est qu’Il accorde un répit aux désobéissants dans l’espoir qu’ils se repentent à Lui. S’il voulait punir ces dénégateurs, Il hâterait leur châtiment dans le bas monde mais Il est Indulgent et Miséricordieux. Il le reporta afin qu’ils se repentent et Il leur fixa une échéance et un lieu en vue de les rétribuer pour leur mécréance et leur refus d’obéir s’ils ne se repentent pas. Et ils ne pourront échapper à ce qu’Allah a déterminé.
Agar Nabi Muhammad -ṣallallāhu 'alaihi wa sallam- tidak mengharapkan penyegeraan azab atas orang-orang yang mendustakannya maka Allah berfirman kepadanya, "Sungguh, Tuhanmu -wahai Rasul- Maha Pengampun atas dosa-dosa hamba-Nya yang bertobat kepada-Nya dan memiliki rahmat yang meliputi segala sesuatu. Di antara rahmat-Nya tersebut ialah Dia tidak menyegerakan datangnya azab atas orang-orang yang bermaksiat agar mereka segera bertobat kepada-Nya. Seandainya Allah berkehendak menyiksa orang-orang yang berpaling itu, niscaya Dia akan menyegerakan azab bagi mereka di kehidupan dunia ini, akan tetapi Dia Maha Pemurah lagi Penyayang. Dia menunda azab bagi mereka agar mereka bertobat, bahkan mereka memiliki waktu dan tempat tertentu untuk mendapatkan azab lantaran kekafiran dan pembangkangan mereka bila mereka tidak bertobat, dan dalam azab tersebut mereka tidak akan mendapatkan tempat berlindung dari-Nya."
A fin de que el Profeta r no espere un castigo apresurado para aquellos que lo rechazaron, Al-lah le dijo: “Mensajero, tu Señor es Aquel que perdona los pecados de quienes se arrepienten, y Aquel cuya misericordia lo abarca todo. Es por Su misericordia que otorga un plazo a los pecadores para que se arrepientan ante Él. Si quisiera castigar a estas personas que se apartan del mensaje, Él les habría adelantado el castigo en la vida mundanal. Sin embargo, Él es tolerante y misericordioso. Retrasó el castigo para que se arrepientan. Tienen un tiempo y un lugar señalados en los que serán retribuidos por su incredulidad si no se arrepienten, eso es algo de lo que no podrán escapar.
Peygamber -sallallahu aleyhi ve sellem-'in kendisini yalanlayanların başına bir an önce azabın gelmesini istememesi için, Allah Teâlâ ona şöyle buyurdu: -Ey Rasûl!- Rabbin, tevbe eden kullarının günahlarını bağışlar. O rahmeti her şeyden geniş olandır. Kendisine isyan eden kulların tevbe etmelerini ümit ederek onlara mühlet vermesi de rahmetindendir. Eğer Allah Teâlâ, kendisinin emirlerinden yüz çevirenleri cezalandırmayı dileseydi onları dünya hayatında cezalandırırdı. Fakat O Halim'dir, Rahim'dir, tevbe etmeleri için onlardan azabı erteler. Bilakis küfürlerine ve haktan uzaklaşmalarına karşılık onlar için belirlenmiş bir mekân ve zaman vardır. Eğer bu yaptıklarından tevbe etmezlerse Allah'tan başka sığınılacak bir yer bulamayacaklardır.
In order for the Prophet (peace be upon him) not to look forward to a hasty punishment for those who rejected him, Allah said to him: Your Lord - O Messenger - is One Who forgives the sins of those who repent, and One Whose Mercy encompasses everything. It is out of His mercy that he grants respite to sinners in order for them to repent to Him. If He was to punish these people who turn away, He would have hastened the punishment for them in the worldly life. But He is tolerant and merciful. He delayed the punishment so that they repent. They have an appointed time and place in which they will be recompensed for their disbelief and turning away if they do not repent, from which they will find no escape.
Upang hindi mag-asam-asam ang Propeta – basbasan siya ni Allāh at batiin ng kapayapaan – sa pakikipagmadalian sa mga tagapagpasinungaling sa pagdurusa, nagsabi si Allāh sa kanya: "Ang Panginoon mo, O Propeta, ay ang Mapagpatawad sa mga pagkakasala ng mga lingkod Niyang mga nagbabalik-loob, ang may awa na sumakop sa bawat bagay." Bahagi ng awa Niya na Siya ay nagpapalugit sa mga suwail nang sa gayon sila ay magbabalik-loob sa Kanya. Ngunit kung sakaling Siya – pagkataas-taas Siya – ay magpaparusa sa mga taga-ayaw na ito, talaga sanang nag-apura Siya para sa kanila ng pagdurusa sa buhay na pangmundo subalit Siya ay Matimpiin, Maawain, na nag-antala sa kanila ng pagdurusa upang magbalik-loob sila. Bagkus may ukol sa kanila na isang pook at isang panahon na mga tinakdaan, na gagantihan sila sa mga iyon dahil sa kawalang-pananampalataya nila at pag-ayaw nila kung hindi sila nagbalik-loob. Hindi sila makatatagpo bukod pa rito ng isang madudulugan na dudulugan nila.
Affinché il Profeta pace e benedizioni di Allāh su di luiﷺ non attenda che Allāh affretti la punizione dei rinnegatori. Allāh gli disse: "Il tuo Dio, o Messaggero, è Perdonatore dei peccati dei suoi sudditi pentiti, Colui che detiene la Misericordia che abbraccia ogni cosa; e parte della Sua misericordia è il fatto di concedere una proroga ai peccatori, affinché tornino a Lui pentiti. Se l'Altissimo avesse voluto punire tali avversi, avrebbe affrettato loro la punizione durante la vita terrena; tuttavia, Egli è il Paziente, il Misericordioso: ha rinviato la loro punizione affinché si pentano; al contrario, avranno un luogo e un termine prestabiliti in cui li punirà per la loro miscredenza e avversità, se non si pentono, e non potranno trovare rifugio da esso.
Da Poslanik, sallallahu alejhi ve sellem, ne bi iščekivao kaznu poricatelja, Allah mu je rekao: Tvoj Gospodar prašta grijehe onima koji Mu se iskreno pokaju i veoma je milostiv, toliko da Njegova milost obuhvata sve, dajući vremena grešnicima da se pokaju. Da Allah kažnjava nevjernike prema zaslugama njihovim, požurio bi im kaznu još na ovom svijetu, ali On, milostivi, samilosni im daje vremena i odgađa kaznu, kako bi se pokajali. Njima je čak određeno mjesto i vrijeme kada će biti kažnjeni zbog nevjerovanja, ukoliko se ne pokaju, i mimo Njega neće imati nikakve zaštite i mjesta gdje bi mogli pribjeći.
When a man flouts the Truth, but does not immediately receive the punishment for this, it makes him arrogant. The fact of his going scot free is only due to the latitude given to him during the period of trial, and not because of any real freedom. If the individual is keen to learn a lesson, he must consider the fate of his predecessors, from which he may learn how to conduct his present life. On the face of this earth, different nations and different cultures have risen from time to time and have subsequently been destroyed. When earlier generations were punished for their disobedience, why should later generations not meet the same fate?
İşte size yakın olan şu kâfir ülkeler; Hûd kavmi, Salih kavmi ve Şuayb kavminin ülkeleri gibileri kendilerine küfrederek ve isyan ederek zulmettiklerinde helak ettik. Onların helak olmaları için belli bir vakit kıldık.
Those disbelieving towns close to you such as the towns of the people of Hud, Salih and Shuayb —I destroyed them when they wronged themselves by disbelief and sins, and I set for their destruction an appointed time.
Penduduk negeri kafir yang dekat dari negeri kalian itu, seperti negeri kaum Hud, Saleh, dan Syuaib, Kami telah binasakan ketika mereka menzalimi diri mereka sendiri dengan berbuat kafir dan maksiat, dan Kami telah tentukan waktu untuk kebinasaan mereka.
E quei villaggi vicini di miscredenti, come i villaggi del popoli di Hūd, di Sāleħ e di Shu'ayb, vennero distrutti quando fecero torto a loro stessi commettendo atti di miscredenza e peccati, e stabilimmo la loro distruzione a un termine preciso
Yaong mga pamayanang tumatangging sumampalataya na malapit sa inyo tulad ng mga pamayanan ng nina Hūd, Ṣāliḥ, at Shu`ayb, nagpahamak Kami sa kanila nang lumabag sila sa katarungan sa mga sarili nila dahil sa kawalang-pananampalataya at mga pagsuway at gumawa Kami para sa pagpapahamak sa kanila ng isang panahong tinakdaan.
Ova vaša susjedna sela i gradovi, poput Hudovog, Salihovog, Lutovog i Šuajbovog naselja, Allah je uništio i njihove žitelje iskorijenio pošto su Njega i poslanike zanijekali. Allah je odredio da će ih pravovremeno kazniti, pa je to i učinio.
A esos pueblos incrédulos cercanos a ti (como los pueblos de Hud, Sálih y Shu’aib) los destruí cuando se extraviaron a causa de la incredulidad y los pecados, y decreté una fecha determinada para su destrucción.
Ces cités mécréantes proches de vous, comme les cités des peuples de Hûd, Şâliħ et Chu’ayb par exemple, Nous les avons anéanties lorsque leurs habitants ont commis à l’égard d’eux-mêmes l’injustice de la mécréance et de la désobéissance et Nous avons déterminé à leur anéantissement un terme bien choisi.
Và những thị trấn đó, những thị trấn tội lỗi vô đức tin gần kề với các ngươi như những thị trấn của cộng đồng Nabi Hud, Nabi Saleh và cộng đồng của Nabi Shu'aib, TA đã tiêu diệt chúng khi chúng làm điều sai quấy qua việc vô đức tin và trái lệnh, và TA đã qui định giờ giấc cụ thể cho việc tiêu diệt chúng.
Hỡi Thiên Sứ Muhammad, Ngươi hãy nhớ lại lúc Musa nói với tiểu đồng của Y - Yusha' bin Nun: Ta sẽ vẫn tiếp tục đi cho tới khi đến được địa điểm mà hai biển giao nhau hoặc Ta sẽ cứ tiếp tục đi nữa cho tới khi gặp được một người bề tôi ngoan đạo để Ta hỏi kiến thức từ người đó.
Ô Messager, rappelle-toi lorsque Moïse dit à son serviteur Yûcha’ ibn Nûn: Je ne cesserai de marcher jusqu’à ce que j’atteigne le confluent des deux mers ou que je rencontre le pieux serviteur de qui j’apprendrai des choses.
Mensajero, recuerda cuando Moisés u le dijo a su siervo, Josué hijo de Nun: “Seguiré viajando hasta llegar al lugar donde los dos mares convergen, o viajaré hasta el momento en que me encuentre con el siervo justo y aprenda de él”.
-Ey Resul!- De ki: Musa -aleyhisselam- hizmetçisi Yûşâ b. Nûn'a şöyle demişti: "İki denizin birleştiği yere varıncaya kadar yürümeye devam edeceğim veya salih kulla buluşuncaya kadar uzun zaman yürüyeceğim ve ondan ilim öğreneceğim.''
Banggitin mo, O Sugo, nang nagsabi si Moises – sumakanya ang pagbati ng kapayapaan – sa tagapaglingkod niyang si Josue na anak ni Nūn: "Hindi ako titigil maglakbay hanggang sa makarating ako sa pinagtatagpuan ng dalawang dagat o maglakbay nang isang matagal na panahon hanggang sa makatagpo ko ang lingkod na maayos para matuto ako mula sa kanya."
Remember - O Messenger - when Moses (peace be upon him) said to his servant, Joshua the son of Nun: I will continue travelling until I reach the place where the two seas meet, or I will travel until such time that I meet the righteous servant and I learn from him.
"Dan (ingatlah) ketika Musa berkata kepada (muridnya), 'Aku tidak akan berhenti (berjalan)
sebelum sampai ke pertemuan dua buah lautan; atau aku akan berjalan sampai bertahun-tahun.' Maka
tatkala mereka sampai ke pertemuan dua buah laut itu, mereka lalai akan ikannya, lalu ikan itu
(melompat) mengambil jalannya ke laut itu pergi secara
sembunyi-sembunyi. Maka tatkala mereka berjalan lebih jauh, berkatalah Musa kepada muridnya,
'Bawalah ke mari makanan kita; sesungguhnya kita telah merasa letih karena perjalanan kita ini.'
Muridnya menjawab, 'Tahukah kamu tatkala kita mencari tempat berlindung di batu tadi, maka
sesungguhnya aku lupa (menceritakan tentang) ikan itu, dan tidak ada
yang mem-buatku lupa untuk menceritakannya kecuali setan, dan ikan itu mengambil jalannya ke
laut dengan cara yang aneh sekali.' Musa berkata, 'Itulah (tempat) yang
kita cari.' Lalu keduanya kembali, mengikuti jejak mereka semula, maka mereka bertemu dengan
se-orang hamba di antara hamba-hamba Kami, yang telah Kami berikan kepadanya rahmat dari sisi
Kami, dan yang telah Kami ajarkan kepadanya ilmu dari sisi Kami. Musa berkata kepada Khi-dhir,
'Bolehkah aku mengikutimu supaya kamu mengajarkan ke-padaku ilmu yang benar dari ilmu-ilmu yang
telah diajarkan ke-padamu.' Dia menjawab, 'Sesungguhnya kamu sekali-kali tidak akan sanggup
sabar bersamaku. Dan bagaimana kamu dapat sabar atas sesuatu, yang kamu belum mempunyai
pengetahuan yang cukup tentang hal itu.' Musa berkata, 'Insya Allah, kamu akan mendapatkanku
sebagai seorang yang sabar, dan aku tidak akan menentangmu dalam sesuatu urusan pun.' Dia
berkata, 'Jika kamu mengikutiku, maka janganlah kamu menanyakan kepadaku ten-tang sesuatu apa
pun, sampai aku sendiri menerangkannya kepada-mu.' Maka berjalanlah keduanya, hingga tatkala
keduanya menaiki perahu, lalu Khidhir melubanginya. Musa berkata, 'Mengapa kamu melubangi perahu
itu yang akibatnya kamu menenggelamkan pe-numpangnya? Sesungguhnya kamu telah berbuat kesalahan
yang besar.' Dia (Khidhir) berkata, 'Bukankah aku telah berkata,
'Se-sungguhnya kamu sekali-kali tidak akan sabar bersama dengan aku'.' Musa berkata, 'Janganlah
kamu menghukumku karena ke-lupaanku dan janganlah kamu membebaniku dengan sesuatu ke-sulitan
dalam urusanku.' Maka berjalanlah keduanya; hingga tat-kala keduanya berjumpa dengan seorang
anak, maka Khidhir mem-bunuhnya. Musa berkata, 'Mengapa kamu bunuh jiwa yang bersih, bukan
karena dia membunuh orang lain, sungguh kamu telah me-lakukan suatu yang mungkar.' Khidhir
berkata, 'Bukankah sudah kukatakan kepadamu, bahwa kamu tidak akan dapat sabar ber-samaku.' Musa
berkata, 'Jika aku bertanya kepadamu tentang sesuatu sesudah (kali) ini,
maka janganlah kamu memperboleh-kan aku menyertaimu, sesungguhnya kamu sudah cukup memberi-kan
udzur kepadaku.' Maka keduanya berjalan; hingga tatkala keduanya sampai kepada penduduk suatu
negeri, mereka minta dijamu kepada penduduk negeri itu, tetapi penduduk negeri itu tidak mau
menjamu mereka, kemudian keduanya mendapatkan dalam negeri itu dinding rumah yang hampir roboh,
maka Khidhir menegakkan dinding itu. Musa berkata, 'Jikalau kamu mau, niscaya kamu mengambil
upah untuk itu.' Khidhir berkata, 'Inilah perpisah-an antara aku dengan kamu; aku akan
memberitahukan kepadamu tujuan perbuatan-perbuatan yang kamu tidak dapat sabar terhadap-nya.
Adapun bahtera itu kepunyaan orang-orang miskin yang bekerja di laut, lalu aku bertujuan merusak
bahtera itu, karena di hadapan mereka ada seorang raja yang merampas tiap-tiap bahtera. Dan
adapun anak itu maka kedua orang tuanya adalah orang-orang Mukmin, dan kami khawatir bahwa dia
akan mendorong kedua orang tuanya itu kepada kesesatan dan kekafiran. Dan kami menghendaki,
supaya Rabb mereka mengganti bagi mereka dengan anak lain yang lebih baik kesuciannya dari anak
itu, dan lebih dalam kasih sayangnya (kepada ibu bapaknya). Adapun
dinding rumah itu adalah kepunyaan dua orang anak yatim di kota itu, dan di bawahnya ada harta
benda simpanan bagi mereka berdua, sedang ayahnya adalah seorang yang shalih, maka Rabbmu
menghendaki agar supaya mereka sampai kepada kedewasaannya dan mengeluarkan simpanan itu,
sebagai rahmat dari Rabbmu; dan bukanlah aku melakukan itu menurut kemauanku sendiri. Demikian
itu adalah tujuan perbuatan-perbuatan yang kamu tidak dapat sabar terhadapnya'." (Al-Kahfi: 60-82).
(60) Allah تعالى memberitahukan tentang NabiNya, Musa عليه السلام dan
kecintaannya kepada kebaikan dan pencarian ilmu, bahwa beliau berkata kepada pemudanya,
maksudnya, pelayannya yang menyertainya saat berada di rumah dan dalam perjalanan. Ia adalah
Yusya' bin Nun, Allah menceritakan setelah itu, ﴾ لَآ أَبۡرَحُ حَتَّىٰٓ أَبۡلُغَ مَجۡمَعَ
ٱلۡبَحۡرَيۡنِ ﴿ "Aku tidak akan berhenti (berjalan) sebelum sampai ke pertemuan dua buah lautan," maksudnya aku akan tetap menempuh perjalan-an meskipun jarak semakin jauh dan kesulitan menghampiriku, sampai aku mencapai tempat pertemuan dua buah lautan[25]. Ia adalah tempat yang sudah diwahyukan (oleh Allah) kepadanya, 'Bahwa engkau akan menjumpai seorang hamba dari hamba-hamba Allah yang berilmu, dia memiliki ilmu yang tidak engkau punyai.' ﴾
أَوۡ أَمۡضِيَ حُقُبٗا 60 ﴿ "Atau aku akan berjalan sampai bertahun-tahun," maksud-nya (sampai) jarak yang jauh. Maknanya, kerinduan dan keinginan-lah yang
menyebabkan Musa berkata demikian kepada pelayannya.
(61) Ini merupakan tekad teguh darinya. Karena itu, dia menjalankannya.
﴾ فَلَمَّا بَلَغَا ﴿ "Maka tatkala mereka sampai," yaitu dia dan pelayannya ﴾ مَجۡمَعَ
بَيۡنِهِمَا نَسِيَا حُوتَهُمَا ﴿ "ke pertemuan dua buah laut itu, mereka lalai akan ikannya," ada seekor ikan yang mereka bawa seba-gai bekal dan makanan mereka. Ia telah diberitahu (sebelumnya) bahwa kapan saja ikan tersebut hilang, maka di situlah insan yang dia tuju berada ﴾
فَٱتَّخَذَ ﴿ "lalu mengambil," yaitu ikan tersebut meng-ambil ﴾
سَبِيلَهُۥ ﴿ "jalannya," jalannya ﴾ فِي ٱلۡبَحۡرِ سَرَبٗا 61 ﴿ "ke laut
itu dengan pergi secara sembunyi-sembunyi," ini termasuk tanda kebesaran Allah. Para ulama
tafsir berkata, 'Sesungguhnya ikan tersebut yang dijadi-kan perbekalan oleh mereka, ketika
mereka sampai di tempat itu, (maka ikan itu) terkena air laut. Maka ia
pergi secara sembunyi-sembunyi dengan izin Allah ke dalam lautan dan hidup bersama
binatang-binatang laut lainnya."
(62) Tatkala Musa dan pelayannya telah melewati tempat pertemuan dua
laut, maka Musa berkata kepada pelayannya,﴾ ءَاتِنَا غَدَآءَنَا لَقَدۡ لَقِينَا مِن سَفَرِنَا
هَٰذَا نَصَبٗا 62 ﴿ "Bawalah ke mari makanan kita; sesung-guhnya kita telah merasa letih karena
perjalanan kita ini," maksudnya kita telah merasa kepayahan disebabkan perjalanan yang melewati
(tempat dua pertemuan laut). Apabila tidak demikian, maka pada
perjalanan panjang yang mereka lalui sampai ke tempat dua per-temuan laut, mereka tidak
merasakan keletihan sama sekali. Ini termasuk tanda-tanda kebesaran Allah dan petunjuk yang
meng-indikasikan kepada keberadaan apa yang dicari oleh Musa. Selain itu, sesungguhnya kerinduan
yang berhubungan dengan perja-lanan sampai ke tempat itu telah memudahkan jalan bagi mereka.
Ketika mereka telah melampaui tujuannya, maka mereka (baru) merasakan
keletihan.
(63) Usai mengatakan perkataan ini kepada pelayannya, sang pelayan
berkata kepada Musa, ﴾ أَرَءَيۡتَ إِذۡ أَوَيۡنَآ إِلَى ٱلصَّخۡرَةِ فَإِنِّي نَسِيتُ ٱلۡحُوتَ
﴿ "Tahu-kah kamu tatkala kita mencari tempat berlindung di batu tadi, maka se-sungguhnya aku lupa (menceritakan tentang) ikan itu," [maksudnya tidakkah engkau tahu ketika kita menginap tadi malam di batu ter-sebut di antara dua lautan itu, sesungguhnya aku lupa terhadap ikan tersebut]. ﴾
وَمَآ أَنسَىٰنِيهُ إِلَّا ٱلشَّيۡطَٰنُ ﴿ "Dan tidak ada yang membuatku lupa untuk menceritakannya kecuali setan," karena dialah penyebab-nya. ﴾
وَٱتَّخَذَ سَبِيلَهُۥ فِي ٱلۡبَحۡرِ عَجَبٗا 63 ﴿ "Dan ikan itu mengambil jalannya ke laut dengan
cara yang aneh sekali," maksudnya ketika ikan itu telah me-lompat dan menghilang ke dalam laut,
maka hal itu termasuk ke-jadian yang mencengangkan. Para ulama tafsir mengatakan, "Jalan yang
ditempuh oleh ikan itu adalah jalan tersembunyi, sedangkan dalam (pandangan) Musa dan pelayannya, itu merupakan keajaiban."
(64) Setelah si pelayan berkata demikian kepada Musa, yang sebelumnya
telah mendapatkan janji dari Allah, bahwasanya jika dia kehilangan ikan itu, berarti akan
menjumpai Khidhir, maka Musa berkata, ﴾ ذَٰلِكَ مَا كُنَّا نَبۡغِۚ ﴿ "Itulah (tempat) yang kita cari," yang kita inginkan ﴾
فَٱرۡتَدَّا ﴿ "Lalu keduanya kembali," maksudnya kembali pulang ﴾
عَلَىٰٓ ءَاثَارِهِمَا قَصَصٗا 64 ﴿ "mengikuti jejak mereka semula," mereka kembali menelusuri
jejak-jejak mereka sampai (ke tempat) yang mereka lupa terhadap ikan
tadi.
(65) Ketika mereka telah sampai di sana ﴾ فَوَجَدَا عَبۡدٗا مِّنۡ
عِبَادِنَآ ﴿ "maka mereka bertemu dengan seorang hamba di antara hamba-hamba Kami," yaitu Khidhir. Ia adalah seorang hamba yang shalih, bukan seorang nabi, berdasarkan pendapat yang shahih, ﴾
ءَاتَيۡنَٰهُ رَحۡمَةٗ مِّنۡ عِندِنَا ﴿ "yang telah Kami berikan kepadanya rahmat dari sisi Kami," maksudnya Allah menganugerahinya rahmat yang lebih spesial. Dengan itu, ilmu dan kebaikan amalnya bertambah. ﴾
وَعَلَّمۡنَٰهُ مِن لَّدُنَّا ﴿ "Dan yang telah Kami ajarkan kepadanya dari sisi Kami," maksudnya berasal dari sisi Kami ﴾
عِلۡمٗا 65 ﴿ "ilmu." Dia telah memperoleh ilmu yang tidak diberikan ke-pada Musa, kendatipun
Musa lebih berilmu daripada Khidhir pada banyak permasalahan, terutama ilmu-ilmu keimanan dan
ilmu-ilmu Ushul. Pasalnya, beliau adalah salah seorang ulul 'azmi dari kalangan para rasul yang
Allah utamakan di atas seluruh makhluk dengan ilmu, amal, dan lainnya.
(66) Manakala Musa berhasil berkumpul dengan Khidhir, maka beliau
berkata kepadanya dengan penuh kesopanan dan per-mohonan persetujuan sembari memberitahukan apa
yang ia ingin-kan, ﴾ هَلۡ أَتَّبِعُكَ عَلَىٰٓ أَن تُعَلِّمَنِ مِمَّا عُلِّمۡتَ رُشۡدٗا 66 ﴿
"Bolehkah aku mengikutimu su-paya kamu mengajarkan kepadaku ilmu yang benar di antara ilmu-ilmu
yang telah diajarkan kepadamu," maksudnya, apakah aku boleh meng-ikutimu agar engkau mengajariku
dari ilmu-ilmu yang telah Allah ajarkan kepadamu, yang akan kujadikan sebagai pegangan dan
petunjuk, dan dengan itu aku pun bisa mengetahui kebenaran pada persoalan-persoalan itu? Khidhir
telah dianugerahi Allah ilham dan karamah hingga sanggup meneropong rahasia-rahasia
permasalah-an yang tersembunyi pada pandangan Musa عليه السلام.
(67) Maka Khidhir berkata kepada Musa, "Aku tidak menam-piknya. Akan
tetapi, sesungguhnya engkau ﴾ لَن تَسۡتَطِيعَ مَعِيَ صَبۡرٗا ﴿ 'sekali-kali tidak akan sanggup
sabar bersamaku,' maksudnya engkau tidak mampu untuk mengikuti dan menyertaiku. Sebab, kamu akan
me-nyaksikan obyek yang membuatmu tidak bisa bersabar dalam meng-hadapi perkara-perkara yang
nampak terlihat sebagai kemungkar-an, sementara hakikatnya tidak demikian adanya."
(68) Oleh karena itu, dia berkata, ﴾ وَكَيۡفَ تَصۡبِرُ عَلَىٰ مَا لَمۡ
تُحِطۡ بِهِۦ خُبۡرٗا 68 ﴿ "Dan bagaimana kamu dapat sabar atas sesuatu yang kamu belum
mem-punyai pengetahuan yang cukup tentang hal itu," maksudnya, bagaimana bisa engkau bersabar
menghadapi sesuatu yang engkau tidak me-nguasai seluk-beluknya bagian luar dan dalamnya, dan
tidak me-ngetahui tujuan dan kesudahannya.
(69) Musa berkata, ﴾ سَتَجِدُنِيٓ إِن شَآءَ ٱللَّهُ صَابِرٗا وَلَآ
أَعۡصِي لَكَ أَمۡرٗا 69 ﴿ "Insya Allah kamu akan mendapatkanku sebagai seorang yang sabar, dan
aku tidak akan menentangmu dalam sesuatu urusan pun." Ini merupakan tekad Musa sebelum
dijumpainya obyek ujian. Tekad itu sebuah keinginan, sementara keberadaan sabar adalah urusan
lain. Karena-nya, Musa tidak bisa menahan diri saat peristiwa terjadi.
(70) Pada saat itulah, Khidhir berpesan kepada Musa, ﴾ فَإِنِ
ٱتَّبَعۡتَنِي فَلَا تَسۡـَٔلۡنِي عَن شَيۡءٍ حَتَّىٰٓ أُحۡدِثَ لَكَ مِنۡهُ ذِكۡرٗا 70 ﴿ "Jika
kamu mengikutiku, maka janganlah kamu menanyakan kepadaku tentang sesuatu apa pun, sampai aku
sendiri menerangkannya kepadamu," maksudnya janganlah eng-kau memulai untuk melontarkan
pertanyaan dan pengingkaran kepadaku, sampai akulah yang akan menerangkan kepadamu apa yang
terjadi, di waktu yang tepat untuk memberitahumu tentang itu. Ia melarang Musa untuk bertanya
dan berjanji kepadanya untuk menerangkan kepadanya tentang hakikat peristiwa tersebut.
(71) ﴾ فَٱنطَلَقَا حَتَّىٰٓ إِذَا رَكِبَا فِي ٱلسَّفِينَةِ خَرَقَهَاۖ
﴿ "Maka berjalanlah keduanya, hingga tatkala keduanya menaiki perahu, lalu Khidhir melubanginya," maksudnya Khidhir mencabut satu papan dari perahu tersebut. Ia mempunyai tujuan dalam melakukannya yang akan ia jelaskan (nanti). Akan tetapi, Musa عليه السلام tidak tahan (menyaksikannya), lan-taran secara eksplisit merupakan kemungkaran. Pasalnya, tindakan itu dapat merusak perahu tersebut dan menjadi penyebab tenggelam bagi sang pemilik. Oleh karena itu, Musa berkata, ﴾
أَخَرَقۡتَهَا لِتُغۡرِقَ أَهۡلَهَا لَقَدۡ جِئۡتَ شَيۡـًٔا إِمۡرٗا 71 ﴿ "Mengapa kamu melubangi
perahu itu yang akibatnya kamu menenggelamkan penumpangnya. Sesungguhnya kamu telah ber-buat
kesalahan yang besar," yaitu kesalahan yang besar lagi sangat buruk. Ini termasuk cerminan
ketidaksabaran Musa عليه السلام.
(72) Maka Khidhir berkata kepada Musa, ﴾ أَلَمۡ أَقُلۡ إِنَّكَ لَن
تَسۡتَطِيعَ مَعِيَ صَبۡرٗا 72 ﴿ "Bukankah aku telah berkata, 'Sesungguhnya kamu sekali-kali
tidak akan sabar bersama denganku'," maksudnya, sudah terjadi apa yang aku beritahukan kepadamu.
(73) Teguran itu merupakan bentuk kealpaan dari Musa, maka dia berkata,
﴾ لَا تُؤَاخِذۡنِي بِمَا نَسِيتُ وَلَا تُرۡهِقۡنِي مِنۡ أَمۡرِي عُسۡرٗا 73 ﴿ "Janganlah kamu
menghukumku karena kelupaanku, dan janganlah kamu membebani-ku dengan sesuatu kesulitan dalam
urusanku," maksudnya janganlah engkau mempersulit urusan kepada diriku, maafkanlah aku.
Se-sungguhnya itu terjadi karena faktor lupa. Janganlah engkau meng-hukum aku karena kelupaanku
yang pertama kali ini. Ia memadu-kan antara pengakuan kesalahan dan pengajuan alasan, dan bahwa
engkau wahai Khidhir tidak patut bersikap keras terhadap kawan-mu ini, maka Khidhir
memaafkannya.
(74) ﴾ فَٱنطَلَقَا حَتَّىٰٓ إِذَا لَقِيَا غُلَٰمٗا ﴿ "Maka berjalanlah keduanya; hingga tat-kala keduanya berjumpa dengan seorang anak," yaitu anak kecil ﴾
فَقَتَلَهُۥ ﴿ "maka dia membunuhnya," Khidhir membunuhnya. Kemarahan pun semakin menjadi-jadi pada Musa, kecemburuan agamanya sontak muncul ketika Khidhir membunuh seorang anak kecil yang belum berbuat dosa. ﴾
قَالَ أَقَتَلۡتَ نَفۡسٗا زَكِيَّةَۢ بِغَيۡرِ نَفۡسٖ لَّقَدۡ جِئۡتَ شَيۡـٔٗا نُّكۡرٗا 74 ﴿ "Musa
berkata, 'Mengapa kamu bunuh jiwa yang bersih, bukan karena dia membunuh orang lain.
Sesungguhnya kamu telah melakukan suatu yang mungkar'." Kemungkaran mana yang sebanding dengan
membunuh anak kecil yang belum ternoda oleh dosa, dan ia pun tidak membunuh orang lain? Teguran
Musa yang pertama muncul karena kelupaan. Sedangkan sanggahan ini bukan karena lupa, tetapi
karena tidak sabar.
(75) Khidhir berkata kepada Musa untuk menegur dan meng-ingatkan, ﴾
أَلَمۡ أَقُل لَّكَ إِنَّكَ لَن تَسۡتَطِيعَ مَعِيَ صَبۡرٗا 75 ﴿ "Bukankah sudah kukatakan
kepadamu, bahwa kamu tidak akan dapat sabar bersamaku?"
(76) Maka ﴾ قَالَ ﴿ "dia berkata," yaitu Musa ﴾
إِن سَأَلۡتُكَ عَن شَيۡءِۭ ﴿ "Jika aku bertanya kepadamu tentang sesuatu sesudah (kali) ini," setelah kali ini ﴾ فَلَا تُصَٰحِبۡنِيۖ ﴿ "maka janganlah kamu memperbolehkan aku menyertaimu," maksudnya engkau punya alasan dan berhak meninggalkan keserta-anku ﴾
قَدۡ بَلَغۡتَ مِن لَّدُنِّي عُذۡرٗا 76 ﴿ "sesungguhnya kamu sudah cukup memberikan udzur
kepadaku," maksudnya kamu telah memberi toleransi bagiku, kamu tidak pelit untuk memberi
kesempatan.
(77) ﴾ فَٱنطَلَقَا حَتَّىٰٓ إِذَآ أَتَيَآ أَهۡلَ قَرۡيَةٍ
ٱسۡتَطۡعَمَآ أَهۡلَهَا ﴿ "Maka keduanya berjalan; hingga tatkala keduanya sampai kepada penduduk suatu negeri, mereka minta dijamu kepada penduduk negeri itu," maksudnya mereka berdua minta perjamuan kepada penduduknya, namun mereka tidak mau menyuguhi mereka berdua, ﴾
فَوَجَدَا فِيهَا جِدَارٗا يُرِيدُ أَن يَنقَضَّ ﴿ "kemudian kedua-nya mendapatkan dalam negeri itu dinding rumah yang hampir roboh," maksudnya [sungguh] telah rusak dan berantakan ﴾ فَأَقَامَهُۥۖ ﴿ "maka dia menegakkan dinding itu," yaitu Khidhir, maksudnya, membangun dan memperbaruinya lagi. Kemudian ﴾
قَالَ ﴿ "dia berkata," yaitu Musa, ﴾ لَوۡ شِئۡتَ لَتَّخَذۡتَ عَلَيۡهِ
أَجۡرٗا 77 ﴿ "Jikalau kamu mau, niscaya kamu mengambil upah untuk itu," yaitu kepada penduduk
negeri itu. Mereka tidak mau menjamu kita, padahal harus mereka lakukan, sementara itu, justru
engkau membangun rumah itu tanpa upah sama sekali, pada-hal engkau mampu memintanya?
(78) Pada saat itulah, Musa عليه السلام tidak menepati apa yang dia
ucapkan. Dan Khidhir meminta pamit kepadanya, seraya ﴾ قَالَ ﴿ "mengatakan" kepada Musa, ﴾
هَٰذَا فِرَاقُ بَيۡنِي وَبَيۡنِكَۚ ﴿ "Inilah perpisahan antara aku dengan kamu," karena sesungguhnya engkau telah menetapkan syarat tersebut atas dirimu sendiri, sekarang sudah tidak diterima lagi alasan dan kesempatan untuk menyertai lagi. ﴾
سَأُنَبِّئُكَ بِتَأۡوِيلِ مَا لَمۡ تَسۡتَطِع عَّلَيۡهِ صَبۡرًا 78 ﴿ "Aku akan memberitahukan
kepadamu tujuan perbuatan-perbuatan yang membuatmu tidak dapat sabar terhadapnya," maksudnya aku
akan memberitahukan kepadamu tentang apa yang engkau ingkari terhadapku, dan aku memberitakan
bahwa aku mempunyai tujuan dan sasaran dari tindakanku.
(79) ﴾ أَمَّا ٱلسَّفِينَةُ ﴿ "Adapun bahtera itu," yang aku lubangi ﴾
فَكَانَتۡ لِمَسَٰكِينَ يَعۡمَلُونَ فِي ٱلۡبَحۡرِ ﴿ "adalah kepunyaan orang-orang miskin yang bekerja di laut," yang menuntut munculnya rasa iba dan kasihan kepada mereka ﴾
فَأَرَدتُّ أَنۡ أَعِيبَهَا وَكَانَ وَرَآءَهُم مَّلِكٞ يَأۡخُذُ كُلَّ سَفِينَةٍ غَصۡبٗا 79 ﴿
"lalu aku bertujuan merusak bahtera itu, karena di hadapan mereka ada seorang raja yang
me-rampas tiap-tiap bahtera," maksudnya mereka itu (dalam berlayar),
melewati raja yang zhalim. Setiap kapal yang baik yang melewati sang raja tanpa cacat, maka dia
merampasnya atau mengambilnya secara paksa. Karena itu, aku berniat melubanginya agar memiliki
cacat, sehingga selamat dari (jarahan) penguasa yang zhalim itu.
(80) ﴾ وَأَمَّا ٱلۡغُلَٰمُ ﴿ "Dan adapun anak itu," yang aku bunuh ﴾
فَكَانَ أَبَوَاهُ مُؤۡمِنَيۡنِ فَخَشِينَآ أَن يُرۡهِقَهُمَا طُغۡيَٰنٗا وَكُفۡرٗا 80 ﴿ "maka
kedua orang tuanya adalah orang-orang Mukmin, lalu kami khawatir bahwa dia akan mendorong kedua
orang tuanya itu kepada kesesatan dan kekufuran." Anak lelaki itu telah ditakdirkan, jika
menginjak dewasa (kelak) akan memaksa kedua orang tuanya kepada
kesesatan dan kekufuran. Maksudnya, menyeret mereka kepada tindakan kesesatan dan kekufuran,
baik lantaran kecintaan mereka kepadanya atau ketergantungan mereka kepadanya, maupun lantaran
dia memaksa mereka berbuat demi-kian. Maka aku pun membunuhnya, sebab aku mengetahui (kesu-dahan) anak itu, demi keselamatan agama dua orang tuanya yang
beriman. Apakah ada manfaat yang lebih besar daripada kebaikan yang besar ini.
(81) Pembunuhan tersebut, meskipun mengandung tindak-an buruk kepada
mereka berdua dan pemutusan keturunan mereka berdua, namun sesungguhnya Allah تعالى akan
menganugerahinya keturunan yang lebih baik daripada si anak itu. Oleh karena itu, (Khidhir) berkata, ﴾ فَأَرَدۡنَآ أَن يُبۡدِلَهُمَا رَبُّهُمَا خَيۡرٗا
مِّنۡهُ زَكَوٰةٗ وَأَقۡرَبَ رُحۡمٗا 81 ﴿ "Lalu kami menghendaki, supaya Rabb mereka mengganti
bagi mereka dengan anak lain yang lebih baik kesuciannya daripada anak itu dan lebih dalam kasih
sayangnya (kepada ibu bapaknya)," yaitu anak yang shalih, suci dan
menghormati hubungan dengan orang tuanya. Sesungguhnya anak kecil yang dibunuh tersebut,
sekiranya dia dewasa nanti, niscaya dia akan durhaka kepada keduanya dan memaksa mereka kepada
kekufuran dan kesesatan.
(82) ﴾ وَأَمَّا ٱلۡجِدَارُ ﴿ "Adapun dinding rumah itu," yang aku bangun ﴾
فَكَانَ لِغُلَٰمَيۡنِ يَتِيمَيۡنِ فِي ٱلۡمَدِينَةِ وَكَانَ تَحۡتَهُۥ كَنزٞ لَّهُمَا وَكَانَ
أَبُوهُمَا صَٰلِحٗا ﴿ "maka ia adalah kepunyaan dua orang anak yatim di kota itu, dan di bawahnya ada harta benda simpanan bagi mereka berdua, sedang ayahnya adalah seorang yang shalih," maksudnya, kondisi mereka berdua menuntut adanya rasa iba dan rahmat kepada mereka, sebab keduanya masih kecil. Kedua orang tua mereka sudah tiada. Maka Allah memelihara mereka ber-dua juga lantaran keshalihan kedua orang tua mereka. ﴾
فَأَرَادَ رَبُّكَ أَن يَبۡلُغَآ أَشُدَّهُمَا وَيَسۡتَخۡرِجَا كَنزَهُمَا ﴿ "Maka Rabbmu menghendaki agar supaya mereka sampai kepada kedewasaannya dan mengeluarkan simpanan itu," karena itu, aku hancurkan dindingnya dan aku gali harta simpanan yang berada di bawah dan selanjutnya aku letakkan dan aku (bangun) kembali dengan cuma-cuma. ﴾ رَحۡمَةٗ مِّن رَّبِّكَۚ ﴿ "Sebagai rahmat dari Rabb-mu," maksudnya tindakan yang aku lakukan adalah sebagai bentuk sayang dari Allah yang Allah berikan melalui hambaNya, Khidhir. ﴾
وَمَا فَعَلۡتُهُۥ عَنۡ أَمۡرِيۚ ﴿ "Dan bukanlah aku melakukan itu menurut kemauanku sendiri," maksudnya, aku tidak mengerjakan sesuatu menurut kehendak pribadiku dan murni keinginanku. Sesungguhnya itu hanyalah rahmat dari Allah dan perintahNya. ﴾
ذَٰلِكَ ﴿ "Demikian itu," keterangan yang aku jelaskan kepadamu ﴾
تَأۡوِيلُ مَا لَمۡ تَسۡطِع عَّلَيۡهِ صَبۡرٗا 82 ﴿ "adalah tujuan perbuatan-perbuatan yang kamu tidak dapat sabar ter-hadapnya."
Dalam kisah yang menakjubkan lagi agung ini, termuat pela-jaran-pelajaran penting, hukum-hukum dan kaidah-kaidah yang banyak sekali. Kami ingin menyinggung sebagiannya dengan per-tolongan Allah:
- Keutamaan ilmu dan pengembaraan untuk mencarinya. Se-sungguhnya ilmu adalah perkara terpenting. Musa عليه السلام telah menem-puh jarak yang jauh dan mengalami keletihan dalam mencarinya, menghentikan berbaur dengan Bani Israil untuk mengajari dan mem-bimbing mereka, dan (lebih) memilih untuk menempuh perjalan-an jauh guna menambah ilmu.
- Disyariatkannya memulai dengan perkara yang terpenting lalu (dilanjutkan kepada) perkara yang lebih penting (daripada se-sudahnya). Sesungguhnya menambah ilmu dan meningkatkan pengetahuan masyarakat lebih penting daripada meninggalkan mencari ilmu dan menyibukkan diri dengan mengajar tanpa mem-bekali diri dengan ilmu. Dan bila ada kemampuan untuk memadu-kan antara keduanya, itu lebih diutamakan.
- Diperbolehkannya mengangkat seorang pelayan saat berada di lingkungan sendiri maupun dalam bepergian untuk tujuan meng-urusi barang bawaan dan mencari kenyamanan, seperti yang dila-kukan oleh Musa.
- Sesungguhnya seorang musafir (yang menempuh perjalan-an jauh) untuk mencari ilmu, berjihad atau tujuan lainnya, jika ke-maslahatan menuntut untuk memberitahukan tujuan dan apa yang ia inginkan, maka sesungguhnya sikap tersebut lebih baik daripada menyembunyikannya. Karena di dalam penyampaiannya terdapat beberapa manfaat, seperti melakukan persiapan perbekalan dan menjalankan suatu perkara dengan dasar ilmu serta memperlihat-kan kerinduan terhadap ibadah yang agung ini. Sebagaimana yang dikemukakan oleh Musa, ﴾
لَآ أَبۡرَحُ حَتَّىٰٓ أَبۡلُغَ مَجۡمَعَ ٱلۡبَحۡرَيۡنِ أَوۡ أَمۡضِيَ حُقُبٗا 60 ﴿ "Aku tidak akan berhenti (berjalan) sebelum sampai ke pertemuan dua buah lautan atau aku akan berjalan sampai bertahun-tahun." (Al-Kahfi: 60).
Sebagaimana Nabi Muhammad telah mengabarkan kepada para sahabat ketika akan menyerang wilayah Tabuk, padahal ke-biasaan beliau adalah bertauriyah (menzahirkan di luar yang dimak-sud). Hal ini tergantung dengan kemaslahatan.
- Penisbatan kejelekan dan faktor-faktor pencetusnya kepada setan dengan cara bujukan dan penghiasan maksiat dalam bentuk yang indah, meskipun semua perkara muncul karena keputusan dan takdir Allah, berdasarkan Firman Allah, ﴾
وَمَآ أَنسَىٰنِيهُ إِلَّا ٱلشَّيۡطَٰنُ أَنۡ أَذۡكُرَهُۥۚ ﴿ "Dan tidak ada yang melupakanku untuk menceritakannya kecuali setan." (Al-Kahfi: 63).
- Bolehnya seorang manusia untuk memberitahukan sesuatu yang menjadi tuntutan tabiat diri, berupa rasa capek, lapar, dan haus dengan syarat tidak dipenuhi kemarahan, dan merupakan kondisi yang benar (apa adanya) berdasarkan perkataan Musa, ﴾ لَقَدۡ لَقِينَا مِن
سَفَرِنَا هَٰذَا نَصَبٗا 62 ﴿ "Sesungguhnya kita telah merasa letih karena perjalanan kita ini." (Al-Kahfi: 62).
- Dianjurkan memilih pelayan yang cerdik, cerdas, lagi pandai agar urusannya terlaksana seperti yang dia inginkan.
- Dianjurkan agar seseorang memberi makanan kepada pelayan dari jenis makanan yang dia makan dan memakannya bersama-sama. Karena yang zahir dari Firman Allah, ﴾
ءَاتِنَا غَدَآءَنَا ﴿ "Bawalah kemari makanan kita." (Al-Kahfi: 62), terdapat penisbatan makanan kepada mereka berdua, tuan dan pelayannya makan bersamaan.
- Sesungguhnya pertolongan turun kepada seseorang berdasar-kan tingkat aplikasinya terhadap perintah Allah, dan orang yang sejalan dengan perintah Allah akan memperoleh pertolongan, yang tidak didapatkan oleh orang lain, berdasarkan perkataan Musa, ﴾
لَقَدۡ لَقِينَا مِن سَفَرِنَا هَٰذَا نَصَبٗا 62 ﴿ "Sesungguhnya kita telah merasa letih karena perjalanan kita ini." (Al-Kahfi: 62).
Terdapat isyarat kepada perjalanan yang melampaui tempat pertemuan dua lautan. Adapun yang pertama, Musa tidak menge-luhkan kelelahan meskipun ditempuh dalam waktu lama. Karena itulah safar yang sebenarnya. Sedangkan perjalanan yang terakhir, nampaknya ditempuh dalam setengah hari. Sebab, mereka telah kehilangan ikan ketika bermalam di batu. Padahal secara eksplisit, mereka bermalam di sana. Lantas, berjalan kembali keesokan hari-nya. Sampai akhirnya datang waktu makan siang, Musa berkata kepada pelayannya, ﴾
ءَاتِنَا غَدَآءَنَا ﴿ "Bawalah kemari makanan kita," (Al-Kahfi: 62). Saat itulah dia teringat bahwa dia melupakannya di tem-pat yang merupakan tujuan akhirnya.
- Hamba yang mereka jumpai bukanlah seorang nabi, akan tetapi seorang insan yang shalih. Sebab, Allah menyebut predikat-nya dengan ubudiyah (pengabdian diri), dan mengungkapkan ka-runiaNya atas dirinya berupa rahmat dan ilmu. Allah tidak menying-gung risalah atau kenabiannya. Seandainya Khidhir adalah nabi, tentulah Allah menyebutkannya sebagaimana Dia menyebut pre-dikat lainnya. Adapun perkataannya di akhir kisah, ﴾
وَمَا فَعَلۡتُهُۥ عَنۡ أَمۡرِيۚ ﴿ "Dan bukanlah aku melakukan itu menurut kemauanku sendiri." (Al-Kahfi: 82), maka perkataan ini tidak menunjukkan dirinya seorang nabi. Hanya mengindikasikan keberadaan ilham dan tahdits (bisikan)(pada dirinya), sebagaimana bisa terjadi pada selain nabi. Seperti Firman Allah تعالى,
﴾ وَأَوۡحَيۡنَآ إِلَىٰٓ أُمِّ مُوسَىٰٓ أَنۡ أَرۡضِعِيهِۖ ﴿
"Dan Kami ilhamkan kepada ibu Musa, 'Susuilah dia'." (Al-Qa-shash: 7).
﴾ وَأَوۡحَىٰ رَبُّكَ إِلَى ٱلنَّحۡلِ أَنِ ٱتَّخِذِي مِنَ ٱلۡجِبَالِ بُيُوتٗا ﴿
"Dan Rabbmu mengilhamkan kepada lebah, 'Buatlah sarang-sarang di gunung-gunung'." (An-Nahl: 68).
- Sesungguhnya ilmu yang diajarkan Allah kepada para ham-baNya terbagi menjadi dua bagian: Ilmu muktasab (ilmu yang diusa-hakan), dihasilkan seorang hamba melalui kesungguhan dan kete-kunannya. Dan jenis ilmu ladunni. Allah menganugerahkannya ke-pada hambaNya yang dikehendakiNya, berdasarkan Firman Allah, ﴾
وَعَلَّمۡنَٰهُ مِن لَّدُنَّا عِلۡمٗا 65 ﴿ "Dan telah Kami ajarkan kepadanya ilmu dari sisi Kami." (Al-Kahfi: 65).
- Keharusan beretika saat bersama dengan seorang pengajar dan cara berbicara dari seorang pelajar kepadanya dengan ungkapan yang paling lembut, berdasarkan perkataan Musa عليه السلام, ﴾
هَلۡ أَتَّبِعُكَ عَلَىٰٓ أَن تُعَلِّمَنِ مِمَّا عُلِّمۡتَ رُشۡدٗا 66 ﴿ "Bolehkah aku mengikutimu supaya kamu meng-ajarkan kepadaku ilmu yang benar dari ilmu-ilmu yang telah diajarkan kepadamu." (Al-Kahfi: 66).
Musa mengungkapkan perkataan dengan nada lembut dan musyawarah, "Apakah engkau memberi izin kepadaku ataukah tidak?" Disertai pengakuan untuk mau belajar darinya. Berbeda halnya dengan orang-orang yang berperilaku keras atau sombong, yang tidak memperlihatkan kebutuhannya kepada ilmu sang guru. Justru mengklaim dirinya saling membantu dengan pengajarnya. Bahkan boleh jadi dia berasumsi bahwa dia telah mengajari guru-nya, padahal dia tidak tahu sama sekali. Jadi, menghinakan diri di hadapan seorang guru dan memperlihatkan kebutuhannya kepada pengajarannya termasuk perkara yang paling bermanfaat bagi pen-cari ilmu.
- Tawadhu' orang yang utama untuk belajar kepada orang yang berada di bawah levelnya. Sesungguhnya Musa tanpa disang-sikan, lebih mulia daripada Khidhir.
- Orang yang sudah berilmu lagi berkedudukan tinggi mem-pelajari ilmu yang belum dia kuasai dari orang yang mahir pada bidang itu, meskipun kedudukannya dalam ilmu tertentu jauh di bawahnya beberapa derajat. Sesungguhnya Musa عليه السلام termasuk ulul 'azmi dari kalangan rasul yang mana Allah menganugerahkan dan mengaruniai kepada mereka ilmu yang tidak dikaruniakan kepada selain mereka. Namun, pada bidang ilmu yang khusus ini, Khidhir mempunyai ilmu yang tidak dimiliki oleh Musa. Karena itu, Musa sangat antusias untuk belajar darinya. Atas dasar ini, tidak sepatutnya seorang fakih lagi muhaddits jika kurang cakap dalam ilmu nahwu atau sharaf maupun ilmu lainnya, tidak mem-pelajarinya dari orang yang mahir dalam bidang itu, meskipun bukan seorang faqih atau muhaddits.
- Penisbatan ilmu dan keutamaan-keutamaan lainnya adalah kepada Allah تعالى dan mengakuinya serta bersyukur kepada Allah atas itu, berdasarkan perkataan Musa, ﴾
تُعَلِّمَنِ مِمَّا عُلِّمۡتَ ﴿ "Supaya kamu mengajarkan kepadaku ilmu dari ilmu yang telah diajarkan kepadamu (oleh Allah)." (Al-Kahfi: 66), maksudnya dari ilmu yang Allah تعالى ajarkan kepadamu.
- Sesungguhnya ilmu yang bermanfaat adalah ilmu yang mem-bimbing kepada kebaikan. Setiap ilmu yang mengandung petunjuk dan hidayah kepada jalan kebaikan dan peringatan dari jalan kejelek-an maupun perantaranya, maka itu termasuk ilmu yang bermanfaat. Sedangkan selain itu, maka ia merupakan ilmu yang berbahaya, atau tidak berisi faidah. Berdasarkan perkataan Musa, ﴾
أَن تُعَلِّمَنِ مِمَّا عُلِّمۡتَ رُشۡدٗا 66 ﴿ "Supaya kamu mengajarkan kepadaku ilmu yang benar dari ilmu-ilmu yang telah diajarkan kepadamu." (Al-Kahfi: 66).
- Sesungguhnya orang yang tidak memiliki kekuatan untuk bersabar dalam menyertai seorang alim dan tidak memiliki ilmu serta keteguhan yang baik dalam menjalaninya, maka sungguh dia [akan kehilangan ilmu yang banyak sebesar tingkat ketidaksabaran-nya].[26] Barangsiapa yang tidak bersabar sedikit pun, niscaya dia tidak dapat menggapai ilmu. Dan siapa saja yang menempuh ke-sabaran dan selalu berkonsisten padanya, tentu ia akan menggapai setiap urusan yang dia usahakan, berdasarkan perkataan Khidhir yang memberi tahu alasan kepada Musa tentang faktor penghambat bagi Musa untuk dapat belajar darinya, yaitu dia tidak bisa bersabar dengannya.
- Sesungguhnya penyebab terpenting untuk meraih kesabaran, adalah seseorang menguasai suatu perkara dari sisi ilmu dan penge-tahuan yang mana dia diperintah untuk bersabar di dalamnya. Ka-lau tidak demikian, maka orang yang tidak mengerti atau tidak mengetahui tujuan, hasil, dan kegunaannya, serta buahnya, maka dia tidak memiliki sebab kausalitas kesabaran, berdasarkan perkata-an Khidhir, ﴾
وَكَيۡفَ تَصۡبِرُ عَلَىٰ مَا لَمۡ تُحِطۡ بِهِۦ خُبۡرٗا 68 ﴿ "Dan bagaimana kamu dapat bersabar atas sesuatu yang kamu belum mempunyai pengetahuan yang cukup tentang hal itu." (Al-Kahfi: 68).
Yang mengembalikan faktor ketidaksabarannya adalah tidak adanya penguasaan tentang persoalan tersebut pada Musa.
- Perintah untuk berhati-hati, melakukan klarifikasi dan tidak bersegera menjatuhkan keputusan tentang sesuatu sampai menge-tahui arah yang diinginkan dan tujuannya.
- Pengaitan urusan-urusan di masa yang akan datang yang di-lakukan oleh para hamba dengan masyi`ah (kehendak) Allah, dan jangan sampai seseorang berkata tentang sesuatu, "Sesungguhnya aku akan melakukannya nanti" kecuali disusuli dengan kata insya Allah.
- Tekad untuk mengerjakan sesuatu tidaklah sama dengan per-buatan riilnya. Sesungguhnya Musa berkata, ﴾
سَتَجِدُنِيٓ إِن شَآءَ ٱللَّهُ صَابِرٗا ﴿ "Insya Allah kamu akan mendapati aku sebagai seorang yang sabar." (Al-Kahfi: 69). Ia mempersiapkan dirinya untuk bersabar, namun tidak merealisasikannya.
- Seorang guru, jika melihat adanya kemaslahatan dalam me-nahan seorang murid untuk tidak memulai bertanya tentang seba-gian perkara sampai guru itu sendiri yang mengajaknya bicara ten-tang itu, maka sesungguhnya sisi kemaslahatan itu perlu ditelusuri, misalnya, bila pemahaman seorang murid dangkal, atau melarang-nya dari pertanyaan-pertanyaan yang pelik, yang persoalan lain masih lebih penting daripadanya atau karena tidak tercerna oleh daya tangkapnya, atau melontarkan pertanyaan yang tidak berhu-bungan dengan tema pembahasan.
- Diperbolehkannya berlayar di laut dalam kondisi yang tidak mengkhawatirkan (keselamatan).
- Orang yang lupa tidak dihukum karena kelupaannya itu. Tidak bisa dihukum dalam hak Allah dan hak para hamba berdasar-kan FirmanNya, ﴾
لَا تُؤَاخِذۡنِي بِمَا نَسِيتُ ﴿ "Janganlah engkau menghukumku disebabkan kelupaanku." (Al-Kahfi: 73).
- Sepatutnya, seseorang menyikapi perilaku-perilaku orang dan cara bermuamalah mereka dengan sikap maaf dan sikap yang bisa mereka terima. Tidak pantas membebani mereka hal-hal yang tidak sanggup mereka kerjakan atau memberatkan atau menggencet mereka. Sesungguhnya sikap-sikap ini akan mengundang antipati dan kebosanan terhadapnya. Bahkan, hendaknya dia mengambil jalan yang mudah supaya urusannya pun menjadi mudah.
- Hukum segala urusan berjalan sesuai dengan zahirnya, dan (begitu pula) hukum-hukum agama dalam masalah harta, darah, dan lainnya terkait dengannya. Sesungguhnya Musa عليه السلام menging-kari Khidhir atas tindakannya melubangi kapal dan membunuh anak kecil. Dua tindakan ini secara zahir, merupakan kemungkaran. Dan Musa عليه السلام tidak boleh mendiamkannya selain dalam kondisi menyertai Khidhir. Maka, Musa عليه السلام tergesa-gesa dan bersegera untuk menilainya dalam konteks umum, tidak memperhatikan aspek kondisionalnya (bersama Khidhir) yang mengharuskannya bersabar dan tidak tergesa-gesa mengingkarinya.
- Adanya kaidah penting yang agung, yaitu menolak keburuk-an yang besar dengan melakukan keburukan yang lebih ringan dan mempertimbangkan kemaslahatan yang lebih besar dengan menying-kirkan kemaslahatan yang paling kecil. Sesungguhnya membunuh anak kecil merupakan tindakan jelek. Akan tetapi, keberadaan anak itu (tetap hidup) yang dapat memfitnah agama kedua orang tuanya merupakan keburukan yang lebih besar. Sementara keber-adaan si anak kecil tanpa dibunuh dan tetap memeliharanya, meski-pun dianggap sebagai kebaikan, namun kebaikan (yang lebih besar) adalah dengan menjaga agama dan keimanan dua orang tuanya yang terpelihara, itu lebih baik. Oleh karena itu, Khidhir membunuh-nya.
Masuk ke dalam bingkai kaidah ini, bermacam-macam per-soalan furu' dan pelajaran-pelajaran penting yang tidak terbilang. Persoalan bersinggungannya kemaslahatan dan mafsadah, semua masuk ke dalam kaidah ini.
- Adanya kaidah penting yang agung juga. Yaitu, penanganan seseorang terhadap harta orang lain, bila dalam rangka menciptakan kemaslahatan dan menghilangkan mafsadah (kerusakan) maka di-perbolehkan, meskipun tanpa izin, hingga walaupun perbuatan-nya itu mengakibatkan sebagian harta orang lain lenyap. Seperti Khidhir yang melubangi kapal agar menjadi cacat sehingga selamat dari perampasan raja yang zhalim. Atas dasar ini, jika terjadi keba-karan atau tenggelam dan peristiwa serupa lainnya di rumah sese-orang atau kekayaannya, yang mana pemusnahan sebagian kekaya-an atau perobohan sebagian rumah dapat menyebabkan keselamat-an bagian yang tersisa, maka hal itu diperbolehkan bagi seseorang (untuk melakukannya). Bahkan disyariatkan baginya untuk menger-jakannya demi menjaga kekayaan orang lain. Begitu pula, sekiranya ada seorang zhalim ingin mengambil harta orang lain lalu sese-orang menyerahkan sebagian uang (yang akan diambil) sebagai tebusan untuk menyelamatkan yang tersisa, maka itu diperboleh-kan, meskipun tanpa izin pemiliknya.
- Boleh bekerja di laut sebagaimana diperbolehkan bekerja di daratan, berdasarkan Firman Allah, ﴾ يَعۡمَلُونَ فِي
ٱلۡبَحۡرِ ﴿ "yang bekerja di laut." (Al-Kahfi: 79), dan Allah tidak mengingkari pekerjaan mereka.
-Bahwa orang miskin terkadang mempunyai harta yang tidak mencapai (batas) kecukupannya, namun hal itu tidak mengeluarkan-nya dari predikat miskin, karena Allah mengabarkan bahwa mereka adalah miskin yang memiliki perahu.
- Pembunuhan termasuk perbuatan dosa yang paling besar, berdasarkan perkataan Musa tentang pembunuhan si anak kecil, ﴾
لَّقَدۡ جِئۡتَ شَيۡـٔٗا نُّكۡرٗا 74 ﴿ "Sesungguhnya kamu telah melakukan sesuatu yang mungkar." (Al-Kahfi: 74).
- Pembunuhan untuk tujuan qishash tidaklah diingkari, berdasar-kan FirmanNya, ﴾ بِغَيۡرِ نَفۡسٖ ﴿ "bukan karena dia membunuh." (Al-Kahfi: 74).
- Seorang hamba yang shalih, akan dipelihara Allah, jiwa dan keturunannya.
- Membantu orang yang shalih atau orang yang berkaitan dengan mereka adalah lebih utama daripada membantu selainnya, karena Khidiri menyebutkan alasan dirinya mengeluarkan harta simpanan dan mendirikan temboknya adalah karena bapak kedua-nya adalah shalih.
- Penggunaan etika kesopanan terhadap Allah تعالى dalam (pe-makaian) ungkapan-ungkapan. Sesungguhnya Khidhir mengait-kan perusakan kapal kepada dirinya dengan berkata, ﴾
فَأَرَدتُّ أَنۡ أَعِيبَهَا ﴿ "Dan aku bertujuan merusak bahtera itu." (Al-Kahfi: 79). Sedangkan tentang kebaikan, maka dia menghubungkannya kepada Allah تعالى,
﴾ فَأَرَادَ رَبُّكَ أَن يَبۡلُغَآ أَشُدَّهُمَا وَيَسۡتَخۡرِجَا كَنزَهُمَا رَحۡمَةٗ مِّن رَّبِّكَۚ ﴿
"Maka Rabbmu menghendaki agar mereka berdua sampai kepada kedewasaannya dan mengeluarkan simpanannya, sebagai rahmat dari Rabbmu." (Al-Kahfi: 82),
Sebagaimana yang disampaikan Ibrahim,
﴾ وَإِذَا مَرِضۡتُ فَهُوَ يَشۡفِينِ 80 ﴿
"Dan apabila aku sakit, Dia-lah yang menyembuhkanku." (Asy- Syu'ara`: 80), dan perkataan jin,
﴾ وَأَنَّا لَا نَدۡرِيٓ أَشَرٌّ أُرِيدَ بِمَن فِي ٱلۡأَرۡضِ أَمۡ أَرَادَ بِهِمۡ رَبُّهُمۡ رَشَدٗا 10 ﴿
"Dan bahwa kami tidak mengetahui (dengan adanya penjagaan itu) apakah
keburukan yang dikehendaki bagi orang yang di bumi ataukah Rabb mereka menghendaki kebaikan bagi
mereka." (Al-Jin: 10), meskipun semua kejadian
berasal dari ketentuan dan takdir Allah.
- Sesungguhnya seorang kawan tidak pantas meninggalkan sahabatnya dalam kondisi apa pun, dan
memutus persahabatan-nya hingga dia menegurnya (terlebih dahulu) dan
mengajukan ala-san, seperti yang dilakukan oleh Khidhir terhadap Musa.
- Persetujuan seorang teman terhadap sahabatnya dalam per-kara yang tidak terlarang merupakan
pemicu dan faktor kelang-gengan persahabatan dan kerekatannya, sebagaimana ketidakse-pahaman
menjadi sebab terputusnya hubungan persahabatan.
- [Persoalan-persoalan ini yang dijalankan oleh Khidhir me-rupakan keputusan takdir murni, yang
mana Allah menjalankan dan meletakkannya pada tangan seorang hamba shalih, agar para hamba
mempunyai bukti nyata tentang kelembutan-kelembutan-Nya dalam segala keputusanNya. Dia
mentakdirkan perkara-per-kara atas seorang hamba yang benar-benar dia benci, padahal me-rupakan
kebaikan bagi agamanya, seperti dalam kejadian si anak kecil (yang dibunuh). Atau kebaikan bagi dunianya, seperti pada peristiwa kapal
(yang dilubangi). Allah memperlihatkan sebuah contoh dari kelembutan dan
kemuliaanNya supaya mereka menge-nalNya dan ridha dengan takdir-takdir yang tidak mengenakkan
dengan tulus].
Ingatlah -wahai Rasul- ketika Musa -'alaihissalām- berkata kepada pelayannya, Yūsya' bin Nūn, "Aku tidak akan berhenti berjalan hingga sampai pada tempat pertemuan dua lautan, atau aku akan terus berjalan hingga bertahun-tahun sampai menjumpai hamba yang saleh itu dan aku belajar darinya."
Sjeti se, Vjerovjesniče, trenutka kad je Musa, alejhis-selam, kazao svom slugi Jošui b. Nunu: “Ići ću sve dok ne stignem do mjesta gdje se sastaju dva mora, ili dok ne sretnem dobrog čovjeka koji će me poučiti mnogim stvarima.”
60- Bir vakit Mûsâ, hizmetçisine şöyle demişti:“Durmayacağım, tâ iki denizin birleştiği yere kadar varacağım yahut yıllarca gideceğim.”
61- Nihâyet onlar bu iki denizin birleştiği yere ulaştıklarında balıklarını unuttular. Balık da denizde kanal misali bir yol tutup gitti.
62- (Buluşma yerini) geçtikleri vakit Musa, hizmetçisine:“Kuşluk yemeğimizi getir. Bu yolculuğumuzda gerçekten yorgun düştük” dedi.
63- Dedi ki:“Gördün mü! Hani o kayanın yanında istirahate çekilmiştik ya! İşte o zaman ben balığı unutmuştum. Onu hatırlamamı bana şeytandan başkası unutturmadı. Balık da şaşılacak bir şekilde denizde yolunu tutup gitmişti.”
64- Mûsâ da:“İşte aradığımız da bu ya!” dedi. Hemen kendi izlerini takip ederek geri döndüler.
65- Orada kullarımızdan bir kul buldular ki biz, ona tarafımızdan bir rahmet vermiş ve nezdimizden bir ilim öğretmiştik.
66- Mûsâ ona şöyle dedi:“Sana öğretilen ilimden bana, yol gösterici bir şeyler öğretmen için sana tâbi olabilir miyim?”
67- Dedi ki:“Doğrusu sen benimle bir arada olmaya asla sabredemezsin.”
68- “İç yüzünü kavrayamadığın bir şeye nasıl sabredeceksin ki?”
69- Musa dedi ki:“İnşaallah, beni sabırlı bulacaksın ve hiçbir işte de sana karşı gelmeyeceğim.”
70- Dedi ki:“O halde bana uyacaksan, ben sana ondan söz açıncaya kadar hiçbir şey hakkında bana soru sorma” dedi.
71- Bunun üzerine ikisi de yola koyuldular. Nihâyet bir gemiye bindiler ve o (kul) gemide bir delik açtı. (Musa:)“İçindekileri suda boğmak için mi onu deldin? Gerçekten çok kötü bir iş yaptın!” dedi.
72- O (kul) dedi ki: “Sen benimle bir arada olmaya asla sabredemezsin, dememiş miydim?”
73- (Musa:)“Unuttuğum bir şeyden ötürü beni azarlama ve işimde bana güçlük çıkarma!” dedi.
74- Yine yola koyuldular. Nihâyet bir erkek çocuğa rast geldiler de o (kul) çocuğu öldürdü. (Mûsâ) dedi ki: “Başka bir can karşılığında olmaksızın masum bir cana mı kıydın?! Gerçekten çok çirkin bir şey yaptın!”
75- Dedi ki:“Ben sana, sen benimle bir arada olmaya asla sabredemezsin, dememiş miydim?”
76- Musa da:“Eğer bundan sonra sana bir şey soracak olursam, artık benimle arkadaşlık etme. O zaman benden yana mazur sayılırsın.” dedi.
77- Tekrar yola koyuldular. Nihâyet bir şehre vardıklarında oranın halkından yiyecek bir şeyler istediler fakat onlar, o ikisini misâfir etmeyi kabul etmediler. Derken o şehirde yıkılmaya yüz tutmuş bir duvara rast geldiler. O (kul) da bu duvarı doğrultuverdi. Musa da dedi ki:“Eğer isteseydin elbette buna karşılık bir ücret alırdın.”
78- Dedi ki:“İşte bu (itirazla) ayrılma vaktimiz gelmiş oldu. Şimdi sabredemediğin şeylerin iç yüzünü sana haber vereyim:
79- “Öncelikle o gemi, denizde çalışan birtakım yoksullara aitti. O nedenle ben onu kusurlu yapmak istedim. Çünkü önlerinde (sağlam olan) her gemiyi gasp yoluyla alan bir hükümdar vardı.”
80- “Erkek çocuğa gelince, onun ana-babası mü’min kimselerdi. Biz onun, ana-babasını azgınlığa ve küfre sürüklemesinden endişe ettik.”
81- “Bu yüzden de Rablerinin onun yerine onlara daha dindar ve daha merhametli birini vermesini diledik.”
82- “Duvara gelince o, şehirdeki iki yetim çocuğa aitti. Altında da onlara ait bir define vardı. Babaları da salih bir kimse idi. Bu sebeple Rabbin, ikisinin de rüşt çağına ermelerini ve Rabbinden bir rahmet olarak definelerini çıkarmalarını diledi. Ben, bunları kendiliğimden yapmadım. İşte senin sabredemediğin şeylerin iç yüzü budur!”
60. Yüce Allah, (bu kıssada) peygamberi Mûsâ aleyhisselam ile onun hayra ve ilim öğrenmeye olan ileri derecedeki arzusunu haber vermektedir. O, yanındaki delikanlıya, yani yolculukta da ikamet halinde de yanından ayrılmayan hizmetçisi Yûşâ’ b. Nûn’a -ki Yüce Allah daha sonra ona da peygamberlik vermiştir- şöyle demişti:“Durmayacağım, tâ iki denizin birleştiği yere kadar varacağım.” Yani aldığım yol uzayıp gitse dahi ve son derece yorgun düşsem bile iki denizin birleştiği yere ulaşıncaya kadar yolculuğuma devam edeceğim. Burası hakkında Yüce Allah kendisine şöyle vahyetmişti: Orada Allah’ın kullarından alim bir kul bulacaksın ki o, sende bulunmayan bir ilme sahiptir. “yahut yıllarca gideceğim” Yani gerekirse uzun mesafeler kat edeceğim. Mûsâ’nın sahip olduğu şevk ve arzu, onu yanındaki genç delikanlıya bu sözleri söylemeye itmişti. Bu sözler Mûsâ’nın kesin kararının ifadesidir. Bundan dolayıdır ki Mûsâ da bu kararını uygulamıştı.
61. “Nihâyet onlar” yani Mûsâ ve yanındaki delikanlı “iki denizin birleştiği yere ulaştıklarında balıklarını unuttular.” Beraberlerinde azık olarak aldıkları ve yedikleri bir balık vardı. Yüce Allah, ona: Bulmak istediğin kulumuz balığı kaybedeceğiniz yerdedir, diye vahyetmişti. Nihâyet bu balık, denizde kanal misali bir yol tutup gözden kayboldu. Bu, bir mucizedir. Müfessirlerin açıkladıklarına göre azık olarak yanlarında aldıkları balık, oraya ulaşınca denizin nemi ona ulaştı ve o da Allah’ın izniyle canlanıp denizde kendisine bir yol bularak denizdeki diğer canlılara katıldı.
62. Mûsâ ve beraberindeki genç, iki denizin birleştiği yeri geçtikten bir müddet sonra Mûsâ beraberindeki delikanlıya:“Kuşluk yemeğimizi getir. Bu yolculuğumuzda gerçekten yorgun düştük.” dedi. Yani iki denizin birleştiği yeri geçtikten sonraki yolculuklarından dolayı epey yorulmuşlardı. Yoksa iki denizin birleştiği yere kadar aldıkları yol da gerçekten uzundu ama oraya kadar yorgunluk hissetmemişlerdi. Bu da hem bir mucize hem de Mûsâ’nın, aradığını bulduğuna dair bir alamet idi. Aynı şekilde bu yere ulaşmak için duydukları şevk de yolculuklarını kolaylaştırmış idi. Ama ulaşmaları gereken hedeflerini geçtikleri vakit yorulduklarını hissettiler.
63. Mûsâ yanındaki genç delikanlıya bu sözleri söyleyince o da ona şu cevabı verdi:“Gördün mü! Hani o kayanın yanında istirahate çekilmiştik ya! İşte o zaman ben balığı unutmuştum.” Yani gece vakti konakladığımız o kayayı hatırlıyor musun, işte ben orada balığı unuttum. “Onu hatırlamamı bana şeytandan başkası unutturmadı.” Çünkü buna sebep o olmuştu. “Balık da şaşılacak bir şekilde denizde yolunu tutup gitmişti.” Yani balığın denize girip orada yolunu bulması, gerçekten hayret edilecek bir şeydi. Müfessirlerin dediklerine göre balığın gittiği yer, denizdeki bir menfez, bir kanal şeklinde idi. Bu da Mûsâ ve onun beraberindeki delikanlı için şaşılacak bir şeydi.
64. Yanındaki delikanlı bu sözleri söyleyince Mûsâ, Yüce Allah kendisine balığı kaybedecekleri yerde Hızır ile karşılaşacakları vaadinde bulunduğu için:“İşte aradığımız da bu ya!” dedi. “Hemen kendi izlerini takip ederek geri döndüler.” Yani balığı unutup geldikleri yeri bulmak için geri dönüp izlerini takip ettiler.
65. Mûsâ ve beraberindeki delikanlı balığı kaybettikleri yere ulaştıklarında Allah’ın kullarından bir kul olan Hızır ile karşılaştılar. Doğru olan görüşe göre o, peygamber değil, salih bir kul idi. “Biz, ona tarafımızdan bir rahmet vermiş” Allah’ın kendisi vasıtasıyla ilmini arttırdığı ve amelini güzelleştirdiği bir rahmet ihsan etmiş “ve nezdimizden bir ilim öğretmiştik.” Her ne kadar Mûsâ, başta iman ve itikadi esaslar olmak üzere bir çok konuda ondan daha bilgili idiyse de o, Mûsâ’ya verilmemiş türden birtakım bilgilere sahip kılınmıştı. Zira Mûsâ, peygamberler arasında Yüce Allah’ın diğer insanlara ilim, amel ve başka özelliklerle üstün kılmış olduğu ulu’l-azm rasûllerden birisi idi.
66. Mûsâ, bu kul ile bir araya gelince ona edeb çerçevesinde, istişare üslubu ile ve maksadını bildirmek üzere şöyle dedi:“Sana öğretilen ilimden bana, yol gösterici bir şeyler öğretmen için sana tâbi olabilir miyim?” Yani Yüce Allah’ın sana öğretmiş olduğu ilimden bana doğruyu gösterecek ve benim kendisi vasıtasıyla belli meseleler hakkında hakkı bileceğim bilgileri bana öğretmen için sana uyabilir miyim? Yüce Allah, Hızır’a Mûsâ aleyhisselam’a dahi gizli kalabilen pek çok şeyin iç yüzlerine muttali olmasını sağlayacak türden bir ilham ve kerâmet ihsan etmişti.
67. Bunun üzerine Hızır, Mûsâ’ya: Ben senin bu teklifini reddetmem; fakat “sen benimle bir arada olmaya asla sabredemezsin.” Bana uymaya, benimle birlikte kalmaya gücün yetmez. Çünkü sen zahiri itibariyle karşı çıkılması gereken fakat iç yüzü böyle olmayan birtakım şeyler göreceksin. Bundan dolayı da devamla ona şöyle dedi:
68. “İç yüzünü kavrayamadığın bir şeye nasıl sabredeceksin ki?” Yani iç yüzünü de zahirini de kavrayamadığın, ondan maksadın ve akibetinin ne olduğunu bilemediğin bir işe nasıl sabreder ve tahammül gösterebilirsin?
69. Bunun üzerine Mûsâ şöyle dedi:“İnşaallah, beni sabırlı bulacaksın ve hiçbir işte de sana karşı gelmeyeceğim.” Bu ifadeleriyle Mûsâ, kendisiyle sınanacağı hususlar ortaya çıkmadan önce azmedip karar vermiştir. Halbuki karar vermek ayrı bir şeydir, sabır göstermek ayrı bir şey. Bu yüzden de Mûsâ işler ortaya çıkınca sabır ve tahammül gösteremedi.
70. Mûsâ, bu sözleri söyleyince Hızır:“O halde bana uyacaksan, ben sana ondan söz açıncaya kadar hiçbir şey hakkında bana soru sorma! dedi.” Yani sen önce bana soru sorup yaptığım işe tepki gösterme. Durumunu sana bildirmem uygun olan vakitte ben sana bildirinceye kadar sabret. Bu sözleriyle kendisine soru sormamasını istedi ve işin iç yüzünden kendisini haberdar edeceğine söz verdi.
71. “Bunun üzerine ikisi de yola koyuldular. Nihâyet bir gemiye bindiler ve o (kul) gemide bir delik açtı.” Yani Hızır gemiden bir tahta parçası söktü. Onun bundan -ilerde açıklayacağı üzere- bir maksadı vardı. Ancak Mûsâ aleyhisselam buna tahammül edemedi. Çünkü bu iş, zahiren kötü bir işti. Zira bu, gemi için bir kusurdur. O gemide yolculuk yapanların da batmalarına bir sebeptir. O yüzden Mûsâ:“İçindekileri suda boğmak için mi onu deldin? Gerçekten çok kötü bir iş yaptın.” Yani oldukça büyük çapta kötü bir iş yaptın, demişti.
72. Mûsâ, bu sözleri sabredememesinden dolayı söylemişti. O nedenle Hızır da ona şöyle dedi:“Sen benimle bir arada olmaya asla sabredemezsin, dememiş miydim?” Yani sana önceden dediğim gibi oldu, dedi.
73. Mûsâ, bu sözlerini unutarak söylediğinden şöyle demişti:“Unuttuğum bir şeyden ötürü beni azarlama ve işimde bana güçlük çıkarma!” Yani bu işimi zorlaştırma, beni hoş karşıla! Çünkü unutarak bu itirazı yaptım, o bakımdan bu ilk seferinde beni sorumlu tutma! Böylelikle Mûsâ, hem ikrarda bulunmuş, hem de mazeretini belirtmiş oluyordu. Ey Hızır! Senin, arkadaşına zorluk çıkarmaman gerekir, demişti. Hızır da onu hoş karşılamıştı.
74. “Yine yola koyuldular. Nihâyet” küçük “bir erkek çocuğa rast geldiler de o” Hızır “çocuğu öldürdü.” Mûsâ bunun üzerine çokça öfkelendi ve hiçbir günahı olmayan küçücük bir çocuğu öldürmesi üzerine dinî gayreti galeyana geldi. “(Mûsâ) dedi ki: “Başka bir can karşılığında olmaksızın masum bir cana mı kıydın?! Gerçekten çok çirkin bir şey yaptın!” Hiçbir günahı olmayan ve kimseyi öldürmemiş küçücük bir çocuğu öldürmek kadar kötü bir iş olabilir mi? Mûsâ’nın ilk itirazı, unutmasından dolayı olmuştu. Bu ise unutmaktan değildi, ama sabırsızlıktan olmuştu.
75-76. Bunun üzerine Hızır, ona hem serzenişte bulunarak hem de hatırlatmada bulunarak şöyle dedi:“Ben sana, sen benimle bir arada olmaya asla sabredemezsin, dememiş miydim?” deyince Mûsâ ona: “Eğer bundan sonra” yani bu defadan sonra “sana bir şey soracak olursam, artık benimle arkadaşlık etme!” Yani benimle arkadaşlığı terk etmen halinde mazur görüleceksin. “O zaman benden yana mazur sayılırsın.” Ben senin mazur olduğunu ve herhangi bir kusur işlemediğini kabul edeceğim.
77. “Tekrar yola koyuldular. Nihâyet bir şehre vardıklarında oranın halkından yiyecek bir şeyler istediler.” Yani kendilerini ağırlamalarını istediler. “fakat onlar, o ikisini misâfir etmeyi kabul etmediler. Derken o şehirde yıkılmaya yüz tutmuş” yani yıkılmak üzere olan “bir duvara rast geldiler. O” Hızır “bu duvarı doğrultuverdi.” Onu yeniden ördü ve yeni bir duvar haline getirdi. Bunun üzerine Mûsâ ona:“Dileseydin elbette buna karşılık bir ücret alırdın.” Yani bu şehir halkı, bizi misâfir etmeleri vacip olduğu halde bizi ağırlamadılar. Sen ise buna karşılık ücret alabilecekken bu duvarı ücretsiz olarak yeniden ördün.
78. İşte böylece Mûsâ verdiği sözde duramadı. Hızır da:“İşte bu (itirazla) ayrılma vaktimiz gelmiş oldu” dedi. Çünkü bunu kendine sen şart koşmuştun. Artık şimdiden sonra hiçbir mazeretin kalmadı ve arkadaşlığımızın devam etmesine de imkan yok. “Şimdi sabredemediğin şeylerin iç yüzünü sana haber vereyim…” Yani senin bana karşı tepki gösterdiğin hususların iç yüzünü bildireyim. Bu hususlarda benim özel maksatlarımın olduğunu ve işin nihâyette nereye varacağını sana anlatayım.
79. Benim deldiğim “o gemi, denizde çalışan birtakım yoksullara aitti.” Bu ise onlara karşı şefkat ve merhamet duymayı gerektirir. “O nedenle ben de onu kusurlu yapmak istedim. Çünkü önlerinde (sağlam olan) her gemiyi gasp yoluyla alan bir hükümdar vardı.” Yani onlar, o zalim hükümdarın bulunduğu memlekete uğrayacaklardı. Bu zalim hükümdar da limanlarına uğrayan ve herhangi bir kusuru bulunmayıp sağlam olan her gemiyi gasp ediyor, zulümle el koyuyordu. Ben de geminin bir kusuru olsun diye onu deldim. Böylece geminin o zalimden kurtulmasını sağlamak istedim.
80. Öldürdüğüm o “erkek çocuğa gelince, onun ana-babası mü’min kimselerdi. Biz onun, ana-babasını azgınlığa ve küfre sürüklemesinden endişe ettik.” Bu çocuğun, -eğer ergenlik çağına gelirse- anne-babasını azgınlık ve küfre sürükleyeceği takdir edilmişti. Yani kendisi gibi onları da azgınlığa ve küfre zorlayacaktı. Bu da ya onların, çocuklarına duydukları sevgiden ötürü yahut da ona olan ihtiyaçları dolayısıyla olacaktı ve bu halleri, onları buna zorlayacaktı. İşte ben de bu mü’min anne ve babanın dinlerinin selâmeti için, bu hususa muttali olduğumdan dolayı o çocuğu öldürdüm. Bu üstün faydadan daha büyük bir fayda olabilir mi? Çünkü bu, her ne kadar ilk anda onlara bir kötülük ve onların zürriyetlerini kesmek gibi görünse de Yüce Allah, onlara bu çocuklarından daha hayırlı bir zürriyet verecektir. Bundan dolayı da devamla şöyle dedi:
81. “Bu yüzden de Rablerinin onun yerine onlara daha dindar ve daha merhametli birini vermesini diledik.” Yani salih, tertemiz ve akrabalık bağlarını gözeten bir çocuk ihsan etmesini istedik. Çünkü öldürdüğü çocuk, eğer ergenlik yaşına ulaşmış olsaydı ana-babasını küfre ve azgınlığa sürüklemek suretiyle onlara en ileri derecede kötülük edecekti.
82. Düzelttiğim “duvara gelince o, şehirdeki iki yetim çocuğa aitti. Altında da onlara ait bir define vardı. Babaları da salih bir kimse idi.” Bu çocukların hali de onlara şefkat ve merhamet etmeyi gerektiriyordu. Çünkü babalarını kaybetmiş küçük çocuklardı. Allah da babalarının salih olması dolayısıyla onları korumuştu. “Bu sebeple Rabbin, ikisinin de rüşt çağına ermelerini ve Rabbinden bir rahmet olarak definelerini çıkarmalarını diledi.” İşte ben, bunun için duvarı yıktım. Onun altındaki hazineyi çıkartıp duvarı da eski haline çevirdim ve bunun için herhangi bir ücret de istemedim. “Rabbinden bir rahmet olmak üzere” yani benim bu yaptığım Allah’ın bir rahmetinin sonucudur ki O, bu rahmeti kulu Hızır’a vermişti. “Ben bunları kendiliğimden yapmadım.” Kendiliğimden ve sırf kendi irademle yapmadım. Bu, ancak Allah’tan bir rahmet ve O’nun emri ile olmuştur. “İşte senin sabredemediğin şeylerin iç yüzü budur.”benim sana yaptığım bu açıklamalardır.[Bu Kıssanın İhtivâ Ettiği İbretler ve Hükümler:]
Bu hayret verici ve son derece değerli kıssada pek çok faydalı husus, ahkâm ve kaideler bulunmaktadır. Yüce Allah’ın yardımıyla bunların bazılarına dikkat çekelim:
1. İlmin fazileti, ilim talebi için yolculuk yapmak ve ilmin en önemli iş olduğu. Çünkü Mûsâ aleyhisselam uzun bir mesafeye yolculuk yapmış, ilim talebi uğrunda çokça yorulmuş, İsrailoğulları arasında onlara öğretmek ve irşadda bulunmak için kalmayı terk ederek, ilmini daha çok artırmak amacıyla yolculuğu buna tercih etmiştir.
2. Daha önemli olanı başa alarak ondan başlamak. Çünkü ilim öğrenmek, onu terk etmekten ve ilim öğrenmeksizin sadece öğretim ile meşgul olmaktan daha önemlidir. Her ikisini bir arada yapmak ise en mükemmelidir.
3. İhtiyaçların karşılanması ve daha rahat etmek maksadıyla yolculukta da ikamet halinde de -Mûsâ’nın yaptığı şekilde- hizmetçi edinmek caizdir.
4. İlim, cihad vb. bir maksatla yolculuk yapan kimse, eğer maslahat maksadı ve nereye gidildiğini açıklamasını gerektiriyor ise bunu açıklaması gizlemesinden daha uygundur. Çünkü bunu açıklamanın, bu yolculuğa gerekli hazırlıkları yapmak, gerekli araçları edinmek, basiret üzere işini yapmak ve bu üstün ibadet arzusunu izhar etmek gibi faydaları vardır: Nitekim Mûsâ da: “Durmayacağım, tâ iki denizin birleştiği yere kadar varacağım yahut yıllarca gideceğim” demişti. Diğer taraftan Peygamber sallallahu aleyhi ve sellem de Tebûk gazvesine çıkacağı vakit, genelde âdeti gideceği istikametten farklı bir yönü vehmettirmek olduğu halde, gideceği ciheti ashabına açıkça haber vermiştir (ki ona göre hazırlansınlar). Bu, maslahata bağlı bir şeydir.
5. Şerri ve şerrin sebeplerini, şeytanın süslü ve güzel göstermesi anlamında şeytana izafet etmek caizdir. Her ne kadar hayrı ve şer Allah’ın kaza ve kaderiyle oluyorsa da bu, caizdir. Çünkü Mûsâ’nın yanındaki delikanlı:“Onu hatırlamamı bana şeytandan başkası unutturmadı” demiştir.
6. Nefsin tabiatının bir gereği olan yorgunluk, açlık yahut susuzluk gibi hallerin -eğer bunlardan şikayet maksadıyla söylenmiyorsa ve gerçekten öyle ise- dile getirilip başkasına bildirilmesi caizdir. Çünkü Mûsâ da:“Bu yolculuğumuzda gerçekten yorgun düştük” demiştir.
7. İnsanın hizmetinde kullanacağı kişinin aklı başında, zeki ve ince kavrayışlı olması istenen bir şeydir. Böylelikle ondan isteyeceği işi tam anlamıyla gerçekleştirmesi mümkün olur.
8. İnsanın hizmetinde kullandığı kişiye kendi yediğinden yedirmesi ve birlikte yemeleri müstehabdır. Çünkü Yüce Allah’ın:“Kuşluk yemeğimizi getir” ifadesinin zahirine göre yemek, ikisine birden izafe edilmiştir ve ikisinin birlikte yediğini ortaya koymaktadır.
9. İlahi yardım kulun emrolunduğu işi yerine getirmesi oranında iner. Allah’ın emrine uygun hareket eden kimseye başkalarına ulaşmayacak kadar ilâhi yardım ulaşır. Çünkü:“Bu yolculuğumuzda gerçekten yorgun düştük” buyruğu bunu göstermektedir. Bununla da iki denizin birleştiği yeri aşan yolculuğa işaret edilmektedir. Ancak iki denizin birleştiği noktaya kadar olan mesafe, daha uzun olmakla birlikte yorgunluk şikâyeti söz konusu olmamıştır. Çünkü asıl gerçek yolculuğu o idi. İkinci mesafe ise görüldüğü kadarıyla bir günün bir bölümünü kapsamakta idi. Çünkü onlar, kayanın yanında istirahate çekildikleri vakitte balıklarını kaybetmişlerdi. Ve yine anlaşıldığı kadarıyla onlar, o kayanın yakınında gecelerini geçirmişler ve ertesi günü yola koyulmuşlardı. Nihâyet kuşluk yemeklerini yeme vakitleri gelince Mûsâ aleyhisselam, yanındaki genç delikanlıya:“Kuşluk yemeğimizi getir” demiş ve o da o vakit asıl varacakları yer olan o noktada balığı unutmuş olduğunu hatırladı.
10. Mûsâ ile yanındaki delikanlının karşılaştıkları kul, bir peygamber değildi. Salih bir kul idi. Çünkü Yüce Allah, onu kul olmakla vasfetmiştir. Ayrıca ona rahmet ve ilim ihsan etmiş olduğunu hatırlatmış ama onun risaletinden ve nübüvvetinden söz etmemiştir. Eğer o bir peygamber olsa idi Yüce Allah, başka peygamberlerde olduğu gibi bunu da açıkça zikrederdi. Hızır olduğu belirtilen bu zatın kıssanın sonunda “Ben bunları kendiliğimden yapmadım” sözleri, onun peygamber olduğuna delil olamaz. Bu buyruk, ancak ilhama ve birtakım şeyleri sezdirmeye delalet eder. Peygamber dışındakilere verilen ilham ve sezgi gibi. Nitekim Yüce Allah şöyle buyurmaktadır:“Mûsâ’nın anasına: O’nu emzir... diye vahiy/ilham ettik.”(el-Kasas, 28/7); “Rabbin bal arısına vahiy/ilham etti ki: Dağlarda, ağaçlarda... evler edin”(en-Nahl, 16/68)
11. Allah’ın kullarına öğrettiği bilgi iki türlüdür: Birisi, kulun gayret ve çabaları ile elde edebileceği kesbî ilim, diğeri ise Yüce Allah’ın kullarından ihsan ve lütufta bulunduğu kimselere bağışladığı ledünnî/vehbî bir ilim. Çünkü Yüce Allah:“biz ona… nezdimizden bir ilim öğretmiştik.” buyurmaktadır.
12. Hocaya karşı edepli davranmak ve öğrencinin ona en güzel bir şekilde hitap etmesi. Çünkü Mûsâ:“Sana öğretilen ilimden bana, doğru yolu gösterecek bir şeyler öğretmen için sana tâbi olabilir miyim?” diyerek nazikçe hitap etmişti. Mûsâ, bu sözlerini ince bir üslup ve danışmak isteyen bir kimsenin edasıyla söylemiş, adeta “Bu hususta bana izin verir misiniz?” diye sormuştu. Ayrıca ondan birtakım şeyleri öğreneceğini de kabul etmişti. Hocasının bilgisine muhtaç olduklarını itiraf etmeyen, aksine kendileri ile onun arasında bir dayanışma olduğu iddiasında bulunan kibir ehli ve kaba kimseler ise böyle davranmazlar. Hatta bu gibi kimseler bazen kendilerinin hocalarına bir şeyler öğrettiklerini ve hocalarının gerçekten cahil olduğunu dahi zannederler. Hocaya karşı alçak gönüllü olmak ve onun öğreteceği şeylere muhtaç olduğunu ifade etmek, öğrencilik yapana faydalı olan en önemli hususlardan birisidir.
13. İlim öğrencisi daha faziletli olsa da kendisinden daha alt seviyede olan hocasına karşı mütevazı davranmalıdır. Çünkü Mûsâ’nın Hızır’dan daha faziletli olduğunda hiçbir şüphe yoktur.
14. Fazilet sahibi alim, uzman olmadığı bir bilgiyi o hususta uzaman olan bir kimseden -o ilimde kendisinden çok daha aşağıda bulunsa dahi- öğrenebilmelidir. Çünkü Mûsâ aleyhisselam, Yüce Allah’ın başkalarına vermemiş olduğu ilmi kendilerine bağışlamış olduğu azim sahibi (ulu’l-azm) rasûllerdendir. Ancak Hızır’ın sahip olduğu bu özel bilgi türünde Mûsâ onun kadar ileri değildi. Bundan dolayı ondan ilim öğrenmeye özel gayret göstermiştir. Buna göre mesela fakih ve muhaddis olan bir kimse, eğer nahiv, sarf vb. herhangi bir ilimde nispeten geri ise bu konuda ileride olan kimselerden -muhaddis veya fakih olmasalar dahi- ders almaktan çekinmemelidir.
15. İlim ve onun dışındaki faziletleri Yüce Allah’a izafe etmek, bunu ikrar ve itiraf etmek ve bunlara karşılık Allah’a şükretmek gerekir. Nitekim “sana öğretilen ilimden” ifadesi de “Yüce Allah’ın sana öğrettiklerinden bana da öğretmen için” anlamındadır.
16. Faydalı bilgi hayra götüren, ulaştıran bilgidir. Doğruluk ihtiva eden, hayır yollarına ileten, kötü yollardan sakındıran yahut da bunlara vesile olan şeylerden olan her bir ilim, faydalı ilim kapsamı içerisindedir. Bunun dışında kalan bilgiler ise ya zararlıdır yahut da onlarda hiçbir fayda yoktur. Yüce Allah'ın:“Sana öğretilen ilimden bana, doğruyu gösterecek bir şeyler öğretmen için...” buyruğu bunu göstermektedir.
17. Alim ile birlikte olmaya ve ilim öğrenmeye sabredip dayanabilme gücü bulunmayan, bu hususta güzelce sebat gösteremeyen bir kimse, sabırsızlığı oranında ilimden pek çok şeyi kaçırır. Çünkü sabırlı olamayan bir kimse, ilim elde edemez. Sabrı elden bırakmayan kimse ise hangi işte gayret gösterirse O’na ulaşır. Çünkü Hızır, Mûsâ’nın kendisinden bir şeyler öğrenmesini engelleyen hususun, kendisi ile birlikte olmaya sabır gösteremeyeceği olduğunu belirtmiştir.
18. Sabrın gerçekleşmesinin en büyük sebebi, insanın sabır göstermesi emredilen hususu gereği gibi bilmesi ve ondan haberdar olmasıdır. O husus hakkında bilgi sahibi olmayan yahut onun amacını ve sonucunu bilmeyen, nasıl bir fayda ve kazanç sağlayacağından haberdar olmayan kimse, sabrın temelini oluşturan sebebe sahip değildir. Çünkü:“İç yüzünü kavrayamadığın bir şeye nasıl sabredeceksin ki?” buyruğunda işi gereği gibi kavramayamış olmanın sabretmeye engel olacağı zikredilmektedir.
19. Aceleci olmamak, iyice araştırıp öğrenmek, herhangi bir şey hakkında maksadını bilmeden, nasıl bir amaç güdüldüğünü anlamadan hüküm vermekte acele etmemek gerekir.
20. Kullar geleceğe dair yapacakları işleri, Allah’ın meşietine bağlı olarak ifade etmeli ve insan herhangi birşey hakkında “inşaallah” demeksizin ben bu işi yapacağım dememelidir.
21. Herhangi bir şeyi yapmaya karar vermek, o işi yapmaya denk değildir. Çünkü Mûsâ aleyhisselam: “İnşaallah beni sabırlı bulacaksın” diyerek kendisini sabra hazırladı ama bunu yapamadı.
22. Hoca eğer öğrencisine işin başında bazı hususlara dair, o hususların iç yüzünü ona kendisi anlatıncaya soru sormaktan uzak durmasını maslahata uygun görürse hiç şüphesiz maslahat neyi gerektiriyorsa ona uymak gerekir. Mesela daha önemli işler varken başkasını soruyorsa yahut zihnen idrak edemeyeceği ya da konu ile ilgisi olmayan bir hususa dair soru soracaksa soru sormasını engelleyebilir.
23. Tehlike bulunmaması halinde deniz yolculuğu yapmak caizdir.
24. Unutan bir kimse, ister Allah’a ait ister kullara ait haklar dolayısıyla olsun, unutmasından ötürü sorumlu değildir. Çünkü:“Unuttuğum bir şeyden ötürü beni azarlama!” sözü bunu gerektirir.
25. İnsan başkaları ile ilişkilerinde ve ahlâkında onlara yük teşkil etmemeli, kolaylık sağlamalı ve gönül hoşluğuyla yapabildikleriyle yetinmelidir. Güç yetiremeyecekleri yahut onlara ağır gelecek veya sıkıntıya sokacak şeyleri onlara yüklememelidir. Böyle bir şeye kalkışmak, onların kendisinden uzaklaşmasına ve usanmalarına sebep olur. Bunun yerine işin kolaylaşması için kolay olanı esas almalıdır.
26. İşlerin hükümleri zahirlerine göredir. Mal, can ve benzeri hususlarda da dünyevi hükümler bu zahire göredir. O yüzden Mûsâ aleyhisselam, Hızır’ın gemiyi delmesini ve çocuğu öldürmesini tepki ile karşılamıştır. Çünkü bu işler, zahiren münker işlerdir. Mûsâ aleyhisselam ise Hızır ile arkadaşlık ettiği bu halin dışında bu gibi şeylere sessiz kalamazdı. O yüzden Mûsâ, tepki göstermekte aceleci davranmış ve bu gibi işlerin genellikle görülen hallerindeki hükmü ne ise onun gereğini yapmaya kalkışmış, sabretmesini ve tepki göstermekte acele etmemesini gerektiren bu arızî ve istisnai duruma aldırış etmemiştir.
27. “Küçük olan kötülük işlenmek suretiyle daha büyük olan kötülük bertaraf edilir; maslahat olan iki husustan da daha büyük olanı göz önünde bulundurularak küçük maslahat büyük olana feda edilir” şeklindeki büyük kaide de burdan anlaşılmaktadır. Çünkü çocuğun öldürülmesi bir kötülüktür. Fakat anne babasını dinleri dolayısıyla fitneye düşürecek hale gelinceye kadar hayatta kalması, ondan daha büyük bir kötülüktür. Çocuğun öldürülmedense hayatta kalıp korunmasının daha hayırlı olduğu düşünülebilirse de anne ve babasının din ve imanlarının selamette kalması bundan daha hayırlıdır. Bundan dolayı Hızır onu öldürmüştür. Bu kaidenin kapsamına sayılamayacak kadar çok fer’i mesele ve faydalı hükümler girer. Her türlü fayda ve zarar çatışması, bu kaidenin kapsamına girmektedir.
28. Yine büyük kaidelerden birisi de şudur:“İnsanın başkasının malındaki tasarrufu, eğer maslahatı sağlamak ve kötülüğü engellemek şeklinde ise izinsiz olsa dahi caizdir.” Hatta bu işi yapanın ameli dolayısıyla başkasının malının telef edilmesi söz konusu olsa bile bu böyledir. Nitekim Hızır, gemiyi kusurlu olsun diye delmiş ve böylelikle gemi zalim hükümdarın gasbına maruz kalmaktan kurtulmuştur. Buna göre bir kimsenin evinde veya malında herhangi bir yangın, suya batma vb. bir tehlike vukua gelecek olup da malın bir bölümünün telef edilmesi yahut evin bir tarafının yıkılması ile geri kalanı kurtulabilecekse kişinin başkasına ait olan malı korumak üzere böyle bir tasarrufta bulunması caizdir, hatta gereklidir. Aynı şekilde zalim bir kimse başkasının malını almak isterse bir kimse de geri kalanını kurtarmak maksadıyla malın bir bölümünü ona verse, sahibinin izni olmadan dahi bu tasarruf caizdir.
29. Karada çalışmak caiz olduğu gibi denizde çalışmak da caizdir. Çünkü Yüce Allah:“O gemi, denizde çalışan birtakım yoksullara aitti” buyurmakta ve onların yaptıkları işi reddetmemektedir.
30. Yoksulun (miskin) bazen ihtiyacını karşılayamayacak kadar bir malı bulunabilir. Bu, kişiyi “miskin”lik derecesinden yukarıya çıkartmaz. Çünkü Yüce Allah, bu miskin/yoksul kimselerin bir gemileri olduğunu bize haber vermektedir.
31. Cana kıymak/öldürme en büyük günahlardandır. Nitekim Hızır, çocuğu öldürünce Mûsâ: “Gerçekten sen çok çirkin bir şey yaptın!” demiştir.
32. Kısas ile birisini öldürmek münker bir iş değildir. “Başka bir cana karşılık olmaksızın...” ifadesi bunu göstermektedir.
33. Salih olan kulu Yüce Allah, bizzat kendisini koruduğu gibi onun zürriyetini de korur.
34. Salih kimselere yahut da onlara yakın olanlara hizmet etmek, başka hizmetlerden daha üstündür. Çünkü Hızır, çocukların hazinelerini çıkartıp da duvarlarını doğrultmasını, babalarının salih kimse oluşuna bağlamıştır.
35. Yüce Allah’a karşı kullanılan ifade ve lafızlarda edebi elden bırakmamalıdır. Çünkü Hızır gemiyi kusurlu kılma işini:“Ben onu kusurlu yapmak istedim” ifadesiyle kendi nefsine izafe etmiştir. Hayırlı olan işi ise Yüce Allah’a izafe etmiştir. Şöyle ki:“Bu sebeple Rabbin ikisinin de rüşt çağına ermelerini ve Rabbinden bir rahmet olarak definelerini çıkarmalarını diledi” buyruğunda bu hayırlı işi, Yüce Allah’a izafe etmiştir. Nitekim İbrahim aleyhisselam da:“Hastalandığımda bana şifa veren O’dur.”(eş-Şuarâ, 76/80) demiş (şifada olduğu gibi hastalığı Allah’a izafe etmemiştir). Cinler de:“Doğrusu biz yerde bulunanlar için şer mi murad edildi yoksa Rableri onlar hakkında hayır mı murad etti, bilmiyoruz.”(el-Cin, 72/10) demişlerdir. Halbuki hayır ve şer hepsi de Allah’ın kaza ve kaderi iledir.
36. Arkadaşlık eden kimse, herhangi bir halde arkadaşına mazeretini beyan edip onu razı etmedikçe arkadaşından ayrılmamalı, onun arkadaşlığını terk etmemelidir. Nitekim Hızır da Mûsâ’ya böyle davranmıştır.
37. Sakıncalı olmayan hususlarda arkadaşın arkadaşına uygun hareket etmesi, arkadaşlığın devamına ve pekişmesine sebeptir. Nitekim uyuşmamak da arkadaşlığın kesilmesine sebep olur.
38. Hızırın icra etmiş olduğu bütün bu işler tamamen kaderin gereğidir. Allah onları bu salih kulun elinde icra etmiştir ki kullar, O’nun kader ve kazasındaki lütuf ve hikmetleri idrak edebilsinler. O’nun, kulu hakkında hiç mi hiç hoşlanmayacağı bazı şeyler takdir edebileceğini ve aslında o şeylerin o kulun dini için daha uygun olabileceğini -ki çocuğu öldürülmesi meselesi buna örnektir- ya da dünyası için daha uygun olabileceğini -ki delinen gemi meselesi böyledir- anlasınlar. Böylece Allah, kullarına lütfundan ve kereminden birer örnek sunmuştur ki onları bilsinler ve O’nun hoşlanılmayan takdirlerine rıza ile teslim olsunlar.
E rammenta – o Messaggero – di quando Mūsā disse al suo servo Yush'a Ibn Nūn: "Continuerò a camminare finché non raggiungerò la foce dei due mari, oppure fino a quando non avrò camminato per un lungo periodo, per incontrare il suddito pio, per imparare da lui"
Commentary
In the description of this event referred to in: وَإِذْ قَالَ مُوسَىٰ لِفَتَاهُ (And when Musa said to his young man), the opening sentence of verse 60, 'Musa' means the famous prophet, Musa son of 'Imran (علیہ السلام) . The attribution of this event to some other Musa by Nawf al-Bakali has been sternly refuted by Sayyidna ` Abdullah ibn ` Abbas ؓ as reported in the Sahih of al-Bukhari.
As for the word: فَتٰی (fata), it literally means a young man. When this word is used as attributed to a particular person, it carries the sense of his attendant or servant because it is usually a young and strong man who is taken in for this kind of service in order that he could handle all sorts of jobs. Incidentally, it also happens to be an article of good Islamic etiquette that a servant or attendant should be addressed nicely, either by his name, or an appellation such as 'young man.' The ground rule is that even servants are not to be addressed as servants. At this place, the attribution of 'fata' is to Sayyidna Musa (علیہ السلام) ، therefore, it means Sayyidna Musa's attendant in service. It appears in Hadith narratives that the name of this attendant was Yusha' son of Nun, son of Ifra'im, son of Yusuf (علیہ السلام) . Some narratives identify him as the maternal nephew of Sayyidna Musa (علیہ السلام) . But, no categorical decision can be taken in this matter. As for his name being Yusha' ibn Nun, that much stands proved on the authority of sound narratives. However, there is no proof for the rest of the antecedents. (Qurtubi)
The word: مَجْمَعَ الْبَحْرَيْنِ (majma' al-bahrayn) literally means every such place where two waters meet - and it is obvious that they are many all around the world. Exactly which place is meant by 'majma` al-bahrayn' in this context? Since the Qur'an, and Hadith have not pinpointed it precisely, therefore, sayings of commentators differ in terms of traces and contexts. According to Qatadah, it signifies the meeting point of the seas of Faris (Persia) and Rum. Ibn ` Atiyyah has identified a place near Azerbaijan. Some point out to the confluence of the Gulf of 'Aqabah in Jordan and the Red Sea (Sharm ash-Shaykh). Some others have said that this place is located in Tanjah (Tangiers in North Africa). Sayyidna 'Ubayy ibn Ka'b ؓ reports that it is in Africa. Suddiyy gives its location in Armenia. Some give its location at the meeting point of the sea of Andulus (Gibraltar) and the Great Ocean (Atlantic). Allah knows best. However, this much is clear that Allah Ta’ ala had told Sayyidna Musa (علیہ السلام) the fixed geographical location of this place towards which he had made his journey. (Qurtubi)
The Story of Sayyidna Musa (Moses) (علیہ السلام) and Al-Khadir (Elias)
Details of this event appear in the Sahih of al-Bukhari and Muslim. There, according to a narration of Sayyidna Ubaiyy ibn Ka` b ؓ ، the Holy Prophet ﷺ has been reported to have said: "Once when Musa rose to address his people, the Bani Isra'il, those present there asked him, 'of all human beings, who is the foremost in knowledge?' Since (in the knowledge of Sayyidna Musa (علیہ السلام) there was no one more knowledgeable than himself) therefore, he said, 'I am the foremost in knowledge.' (Allah Ta’ ala has His special ways of grooming prophets close to Him, therefore, this statement was not welcome. The etiquette of the situation demanded that he should have resigned his answer to the ultimate knowledge of Allah and said that 'Allah alone knows as to who is the foremost in knowledge among His entire creation' ). So, the answer given by Musa (علیہ السلام) brought displeasure from Allah Ta` ala and to him it was revealed: 'Present on the meeting point of the two seas, there is a servant of Ours. He is more knowledgeable than you.' (When Musa (علیہ السلام) came to know this, he submitted before Allah Ta` ala that it was incumbent on him to travel and learn from the person who is superior to him in knowledge). So, he said: '0 Allah, tell me where to find him.' Allah Ta` ala said, 'put a fish in your basket and travel in the direction of the meeting point of the two seas. When you reach the place where this fish disappears, that shall be the place where you meet that servant of Ours.' As commanded, Musa put a fish in the basket and set out. His attendant, Yusha' ibn Nun was also with him. During the course of travel, they reached a rock where they lied down resting their heads against it. All of a sudden, on that spot, the fish moved, left the basket and went into the sea. (With this miracle of the fish coming alive and slipping out into the sea, yet another miracle unfolded when) Allah Ta` ala stopped the flow of water currents all along the way the fish took into the sea making the place like a tunnel into the sea. (Yusha' ibn Nun witnessed this extraor-dinary event while Musa (علیہ السلام) was asleep). When he woke up, Yusha' ibn Nun forgot to mention this strange happening before him and resumed their journey onwards from there. They traveled for a whole day and night. When came the morning of the next day, Musa (علیہ السلام) asked his companion of the journey, 'bring us our morning meal. We have, indeed, had much fatigue from this journey of ours.' The Holy Prophet ﷺ said that (as Divinely arranged) Musa (علیہ السلام) felt no fatigue at all before that, so much so that he had over-traversed the spot where he had to reach. It was only when Musa asked for his morning meal that Yusha' ibn Nun recalled the fate of the fish, tendered his excuse for having forgotten to mention it for the Shaitan had made him forget about the need to report this matter to him earlier. After that, he disclosed that the dead fish had come alive and gone into the sea in an amazing manner. Thereupon, Musa` (علیہ السلام) said: 'that was what we were looking for.' (That is, the place where the fish comes alive and disappears was the desired destination).
So they turned back that very instant and took the same route they had taken earlier in order to find the spot they were looking for. Now, when they reached the familiar rock, they saw that someone was lying there covered with a sheet from the head down to the feet. Musa (علیہ السلام) (taking things as they were) offered the greeting of salam. Al-Khadir (علیہ السلام) asked, 'where in the world does this 'salam' come from in this (uninhabited) wilderness?' Thereupon, Musa (علیہ السلام) said, 'I am Musa.' Al-Khadir (علیہ السلام) asked, 'Musa Bani Isra'il?' He confirmed, 'Yes, I am Musa Bani Isra'il. I have come here to ask you to teach me the knowl-edge Allah has given to you specially.'
Al Khadir (علیہ السلام) said, 'you will be unable to remain patient with me. 0 Musa, there is a knowledge Allah has given to me and which you do not have while there is a knowledge which Allah has given to you which I do not have.' Musa (علیہ السلام) said, 'if Allah wills, you will find me patient. I shall not disobey you in any of your orders.'
Al Khadir (علیہ السلام) said, 'If you are to be with me, do not ask me about anything unless I tell you about it first.'
After having said this, they started walking by the shore. Then came a boat. A ride was negotiated. The boat people recognized al-Khadir (علیہ السلام) and let them come on board free of any charges. No sooner did he step into the boat, al-Khadir (علیہ السلام) forced out a panel of the boat with the help of an axe. Musa (علیہ السلام) could not restrain himself. He said, 'These people gave us a free ride on the boat. This is what you did to them in return. You tore their boat apart so that they would drown. You have really done something very bad.' Al-Khadir (علیہ السلام) said, 'Did I not tell you before that you will be unable to remain patient with me?' Thereupon, Musa (علیہ السلام) offered his excuse that he had forgotten his promise and requested him not to take him to task on his act of inadvertent omission.
The Holy Prophet ﷺ ، after relating this event, said, "The first objection raised by Musa (علیہ السلام) against al-Khadir (علیہ السلام) was activated by forgetfulness, the second as a condition and the third by intention. (Meanwhile) a bird came, sat down on the side of the boat and took out a beak-full of water from the sea. Thereupon, addressing Musa (علیہ السلام) ، al-Khadir (علیہ السلام) said, "even the combined knowledge of the two of us, yours and mine, cannot claim a status against Divine knowledge that could be compared even with the water in the beak of this bird as related to this sea."
Then, having disembarked from the boat, they started walking on the shore. All of a sudden, al-Khadir (علیہ السلام) saw a boy playing with other boys. Al-Khadir (علیہ السلام) killed the boy with his own hands. The boy died. Musa (علیہ السلام) said, 'you took an innocent life unjustly. Indeed, this was a grave sin you committed.' Al-Khadir (علیہ السلام) said, 'Did I not tell you before that you will be unable to remain patient with me?' Musa (علیہ السلام) noticed that this matter was far more serious than the first one. Therefore, he said, 'if I question you after this, you will be free to remove me from your company. As far as I am concerned, you have reached the limit of excuses from me.'
After that, they started walking again until they passed by a village. They requested the village people to house them as guests. They refused. In this habitation, they noticed a wall that was about to collapse. Al-Khadir (علیہ السلام) made it stand straight with his own hands. Surprised, Musa (علیہ السلام) said, 'we requested their hospitality. They refused. Now you did such a big job for them. If you wished, you could have charged wages from them to do it.' Al-Khadir (علیہ السلام) said, هَـٰذَا فِرَاقُ بَيْنِي وَبَيْنِكَ (It means that the condition now stands fulfilled, therefore, time has come for you and me to part company).
Then, after telling Musa (علیہ السلام) the reality behind the three events, Al-Khadir (علیہ السلام) said: ذٰلِكَ تَأْوِيلُ مَا لَمْ تَسْطِع عَّلَيْهِ صَبْرًا which means: 'That was the reality of the events over which you were unable to remain patient.'
Once he had narrated this entire event, the Holy Prophet ﷺ said, "I wish Musa (علیہ السلام) could have remained more patient so that we would have come to know more about the two of them."
This lengthy Hadith appears in the Sahih of Al-Bukhari and Muslim in a manner that it establishes three things. It clearly mentions the name of Sayyidna Musa (علیہ السلام) as Musa Bani Isra'il, the name of his young companion during the travel as Yusha' ibn Nun and the name of the 'servant of Allah' to whom Sayyidna Musa (علیہ السلام) was sent towards the meeting point of the two seas as Al-Khadir. Now, from this point onwards, we shall take up the verses of the Qur'an, and explain their sense.
Some rules of the road and a model of high prophetic determination
The first statement made in verse 60:. لَا أَبْرَحُ حَتَّىٰ أَبْلُغَ مَجْمَعَ الْبَحْرَيْنِ أَوْ أَمْضِيَ حُقُبًا ("I shall not give up until I reach the meeting point of the two seas or else I shall go on for years" ) was from Sayyidna Musa (علیہ السلام) as addressed to his traveling companion, Yusha` ibn Nun. The purpose was to inform him about the direction and destination of the intended journey. This too releases a refinement in manners for he was taking the necessary steps to orient his companion and attendant with the knowledge of things essential for the journey. Proud and arrogant people just do not regard servants and attendants worth addressing, nor would they pass on any in-formation to them about a projected journey.
The word: حُقُبَّا (huquba: years) is the plural of: حُقبَہ (huqbah). According to lexicographers, huqbah is a period of eighty years. Some add more years to this definition. The truth of the matter is that huqubah refers to a long period of time. There are no set limits about it. Here, Sayyidna Musa (علیہ السلام) has told his companion on the trip that he has to reach a particular place at the meeting point of the two seas. There he must reach as commanded by Allah Ta’ ala and that he was determined to continue his journey until he reaches that destination no matter how long the journey takes. When ready to obey the command of their Lord, this is a model of high determination exhibited by prophets.
Lalu mereka berdua pun berjalan, dan ketika mereka berdua sampai pada tempat pertemuan dua lautan itu, mereka pun melupakan ikan yang mereka siapkan untuk bekal mereka berdua. Lalu Allah menghidupkan ikan itu kembali, kemudian ikan itu mengambil jalannya kembali ke laut yang membentuk seperti ruang bawah tanah yang tak menampung air.
Kaya naglakbay silang dalawa, saka noong nakarating silang dalawa sa pinagtatagpuan ng dalawang dagat ay nakalimot silang dalawa sa isda nilang dalawa na ginawa nilang dalawa bilang baon para sa kanilang dalawa kaya binuhay ni Allāh ang isda at gumawa ito ng isang daan sa dagat tulad ng lagusan na hindi nag-uugnay ang tubig doon.
Precedence of Sayyidna Musa (علیہ السلام) over Al-Khadir (علیہ السلام) ، his up-bringing and miracles
In the next verse, it was said:
فَلَمَّا بَلَغَا مَجْمَعَ بَيْنِهِمَا نَسِيَا حُوتَهُمَا فَاتَّخَذَ سَبِيلَهُ فِي الْبَحْرِ سَرَبًا
So, when they reached the meeting point of the two seas, they forgot their fish and it made its way into the sea as in a tunnel- 61.
Before we explain the nature of the extraordinary happening there, it is appropriate to first refer to the distinct position bestowed upon Sayyidna Musa 1 in the comity of prophets. This has been mentioned explicitly in the Qur'an, and Sunnah. The special distinction of having conversed with Allah Ta` a1a is his hallmark. With al-Khadir (علیہ السلام) ، the matter is different. To begin with, the very fact of his being a prophet has been debated. Even if his prophet-hood (nubuwwah) is acknowledged, he does not hold the station of a Messenger (Rasul) of Allah ﷺ . Neither is he credited with a Book, nor does he have a distinct community of followers. Therefore, considering all related aspects, Sayyidna Musa (علیہ السلام) has marked precedence over al-Khadir (علیہ السلام) . But, Allah Ta` ala has His own wise ways to help those close to Him perform better. He would not let the least want or short coming go uncorrected and not amended. This process of reform at the highest level would even bring serious displeasure from Allah and it is through an equally serious measure that they are made to repair for it. This whole story reflects the same mode of person-al training. By saying: اَنَا (and: I), he had said: 'I am the foremost in knowledge.' Allah Ta` ala did not like it. So, as a measure of warning, he was given the whereabouts of a servant who had a field of knowledge specially given to him by Allah. This Sayyidna Musa (علیہ السلام) did not have. Though the knowledge of Sayyidna Musa (علیہ السلام) was far higher in rank than that given to him, but the truth of the matter was that Sayyidna Musa (علیہ السلام) just did not have it. On the other side, Allah Ta` ala had blessed Sayyidna Musa (علیہ السلام) with an intense desire to seek knowledge. As soon as he smelt the scent of knowledge elsewhere too, knowledge that he did not have, he was all set to go for it traveling like an ardent student and it was Allah Ta` ala Himself that he turned to for the ad-dress of that servant of His (al-Khadir علیہ السلام). Now, there is something worth pondering at this point. Had it been the will of Allah Ta’ ala that Musa (علیہ السلام) should meet al-Khadir (علیہ السلام) at that spot, He could have arranged that easily. Or, if Sayyidna Musa (علیہ السلام) himself was Divinely destined to travel, he could have been given a clear address to help him reach it without any botheration. But, what happened here was different. The address given to him was far from being precise - 'when you reach the place where the dead fish stirs and disappears, that will be the place you will find Our servant.'
Just about what this Hadith of the Sahih al-Bukhari proves is that the command to put a fish in their basket came from Allah Ta’ ala. Beyond that, it is not known whether the order was to carry a fish for eating or that it was to be carried as separate from what was to be eaten. Both probabilities exist. Therefore, some of the commentators said that this grilled fish was put in to eat and, during the course of the journey, the two travelers kept eating out of it as well. Eaten thus was almost half of it. After that, miraculously enough, this grilled and half-eaten fish came alive and went into the sea.
Ibn ` Atiyyah and many others also observed that this fish kept surviving in the world as a matter of miracle and there were those who even saw that it had only one side intact while the other was eaten. Ibn ` Atiyyah has also put his personal sighting on record. (Qurtubi)
And there are other commentators who have said that the command was to put a fish in a basket separate from that for food. The fish was put as commanded. Here too, at least this much is definite that the fish was dead. Its stirring up, becoming alive and going into the sea was nothing but a miracle.
We have said a little earlier that the address of al-Khadir was left imprecise in a manner that it would not remain easy to pinpoint it. Obviously, this too was nothing but a trial and test for Sayyidna Musa (علیہ السلام) . As though this was not enough, the scenario of an additional test was activated for them when they had reached the exact spot but forgot the fish. In the verse of the Qur'an, this act of forgetting has been attributed to Sayyidna Musa (علیہ السلام) and his companion both: نَسِيَا حُوتَهُمَا (they forgot their fish - 61). But, as regards the story proved from the Hadith of al-Bukhari, it seems to indicate that Sayyidna Musa (علیہ السلام) was asleep when came the time for the fish to become alive and go into the sea. This extraordinary event was witnessed by Yusha' ibn Nun only and he had intended that he would relate it to Sayyidna Musa (علیہ السلام) as soon as he woke up. But, soon after that happened, Allah Ta’ ala cast a state of oblivion on him and he forgot to do that. If so, the attribution of forgetfulness to both of them would be similar to the statement of the Qur’ an: اللُّؤلُؤ وَالمَرجَاںُ - 55:22. Here it has been said that pearl and coral are extracted from both sweet and brackish waters - although, these are collected from the later only. But, saying something like this in usage is common. Then it is also possible that since both respected elders had for-gotten to take this fish along with them as far as the journey from that point onwards was concerned. Therefore, forgetfulness was attributed to both.
Nevertheless, this was yet another test. After having reached the projected destination, the fish came alive and disappeared into the sea. The reality had unfolded and the place was pinpointed. But, that was not the end. The seeker of truth had to undergo yet another test. Therefore, forgetfulness overtook both of them and it was only after having traveled one day and one night more that they realized hunger and fatigue. This was the third test, because any realization of fatigue and hunger should have naturally come earlier than that. If they had recalled the fish at that earlier time and place, they would have not suffered from such a long additional journey. But, such was the will of Allah Ta` ala that they had to face a little more of hardship. It was only after having gone through the grind of such a long journey that they felt hungry and thirsty and there it was that they remembered the fish and found out that they had come far ahead of their desired destination. Therefore, they returned back on the same footprints they had left earlier.
The first mention of the fish going into the sea was made through the word: سَرَبَاً (saraba - 61). Sarab means a tunnel that is dug to open up a passage through the mountains or an underground subway in cities. This tells us that the fish when it went into the sea had a tunnel-like passage forming itself in whatever direction it moved. Water currents did not obstruct its passage at all, rather left it open - as made explicit by the narrative from the Sahih of al-Bukhari. The second time, when Yusha ibn Nun related this event before Sayyidna Musa (علیہ السلام) after their long journey, it was done in the following وَاتَّخَذَ سَبِيلَهُ فِي الْبَحْرِ عَجَبًا ، amazingly, it made its way into the sea - 63). There is no contradiction between the two, because the incidence of a tunnel forming itself into the sea was by itself an extraordinarily amazing event.
Yürümeye devam ettiler. İki denizin birleştiği yere ulaştıklarında kendilerine azık olarak almış oldukları balıklarını unuttular. Allah Teâlâ balığı diriltti ve ardından balık denizde suyun kapatmadığı tünel gibi bir yerden yol bulup gitti.
Así que ambos viajaron y cuando llegaron a la confluencia de los dos mares, olvidaron el pescado que habían llevado como alimento. Al-lah le dio vida a ese pescado, quien emprendió milagrosamente el camino hacia el mar.
So they both travelled and when they reached the place where the two seas meet, they forgot the fish that they had carried as provision. Allah gave life to that fish and it made a pathway in the sea like a tunnel, with which the water did not come together.
Ils continuèrent à marcher et lorsqu’ils atteignirent le confluent des deux mers, ils oublièrent le poisson qui devait leur servir de repas. Allah avait en effet fait revivre ce poisson qui retourna à la mer aussi aisément que s’il s’était faufilé dans un passage.
Camminarono, finché non arrivarono alla foce dei due mari, e dimenticarono i pesci che portarono come rifornimenti, e Allāh rianimò il pesce, e riprese a solcare il mare percorrendo un sentiero apertosi nell'acqua, senza che l'acqua vi ricadesse.
Kad su poslanik Musa i njegov sluga Jošua stigli do mjesta gdje se sastaju dva mora, sjeli su kod jedne stijene, ali su zaboravili ribu koja im je trebala biti poputnina. Jošua ju je nosio u korpi, ali je Svemogući Allah dao da ona oživi i klizne u more.
Nabi Musa và cậu tiểu đồng của Y vẫn tiếp tục đi, và khi hai người họ đã đến chỗ mà hai biển giao nhau, họ đã quên mất con cá mà họ mang theo dùng làm lương thực, Allah đã làm cho nó sống và đã tìm đường nhảy xuống biển chạy đi mất giống như trong một đường hầm.
Khi cả hai người đi qua khỏi chỗ đó, Musa bảo cậu tiểu đồng của mình: nào hãy dọn bữa ăn của mình ra, quả thật chúng ta đã thấm mệt qua một chặn đường dài.
Cuando pasaron ese lugar, Moisés u le dijo a su servidor: “Tráenos nuestra comida, pues hemos experimentado un cansancio extremo en este viaje”.
O yeri geçtikleri zaman Musa -aleyhisselam- hizmetçisine şöyle dedi: Kahvaltı yemeğimizi getir, bu yolculuğumuzda çok aşırı yorulduk.
Quando superarono quel luogo, Mūsā, pace a lui, disse al suo aiutante: "Portaci il cibo del pranzo, siamo molto stanchi per questo viaggio".
Puis lorsqu’ils dépassèrent le confluent des deux mers, Moïse dit à son serviteur: Apporte-nous notre repas de la mi-journée qui nous permettra de reprendre des forces après ce voyage éreintant.
Pošto su nastavili pješačiti napustivši mjesto u kojem su zaboravili ribu, Musa ogladni – put ga je iscrpio – i zatraži obrok od Jošue.
Kaya noong nakalagpas silang dalawa sa pook na iyon ay nagsabi si Moises – sumakanya ang pagbati ng kapayapaan – sa tagapaglingkod niya: "Dalhin mo sa atin ang pagkain ng umaga. Talaga ngang dumanas tayo mula sa paglalakbay nating ito ng isang matinding pagod."
When they passed that place, Moses (peace be upon him) said to his servant: Bring us our lunch, we have experienced extreme tiredness in this journey.
Ketika mereka telah melewati tempat itu, Musa berkata kepada pelayannya, "Bawalah kemari makanan siang kita, sungguh kita telah merasa sangat letih karena perjalanan kita ini."
God continuously manages the affairs of this world through His angels. Since this system is not visible to man, he does not fully grasp its secrets. He harbours different types of doubts due to his deficient knowledge. To remedy this, God has given the opportunity for indirect observation to certain of His selected subjects. He has arranged for them to observe His invisible world, so that they should see with their own eyes its wisdom and make others aware of it. Here, the incident relating to Moses is a similar type of exceptional event, by means of which he was given a glimpse of God’s invisible system. Moses is said to have undertaken this journey between Egypt and Sudan along with one young disciple Yusha‘ bin Nun (Joshua). By way of a sign, God had asked him to proceed on his journey until he reached a place where two seas came together. He was told that there he would find somebody (perhaps an angel in the shape of a human being), whom he was asked to accompany.
El muchacho dijo: “¿Recuerdas lo que sucedió cuando descansamos junto a la roca? Olvidé contarte sobre el pescado. Solo el demonio fue quien me hizo olvidar que te lo mencionara. El pescado cobró vida y sorprendentemente tomó su camino hacia el mar”.
Le serviteur répondit: Sais-tu ce qui s’est produit lorsque nous avons fait halte près du rocher ? J’ai oublié de t’informer de ce qui était arrivé au poisson et seul Satan me fit oublier cela. Le poisson revint à la vie et retourna à la mer de manière inexpliquée.
Genç de ona şöyle demişti: Gördün mü? Kayaya sığınınca ben sana balık ile ilgili neler olduğunu söylemeyi unuttum. Onu hatırlamamı unutturan da şeytandan başkası değildir. Kesinlikle balık dirildi ve şaşılacak bir şekilde denizde yolunu tutup gitti.
Nagsabi ang bata: "Nakita mo ba ang nangyari nang dumulog tayo sa bato sapagkat tunay na ako ay nakalimot na bumanggit sa iyo patungkol sa isda? Walang nagpalimot sa akin na bumanggit niyon sa iyo kundi ang demonyo. Nabuhay nga ang isda at gumawa iyon para sa sarili niyon ng isang daan sa dagat, na nag-uudyok sa pagtataka."
Pemuda itu berkata, "Tahukah engkau apa yang terjadi ketika kita mencari tempat berteduh di batu tadi?! Sungguh aku lupa menceritakan kepadamu tentang ikan tersebut, tidak ada yang membuatku lupa untuk mengingatkanmu kecuali setan. Sungguh ikan tersebut kembali hidup lalu mengambil jalannya ke laut dengan cara yang aneh sekali."
Il ragazzo disse: "Hai visto cosa è successo quando siamo riparati presso la roccia?! Ho dimenticato di raccontarti del fatto del pesce, e nient'altri che Satana mi ha indotto a dimenticare di raccontartelo: il pesce si è ravvivato e ha ripreso la sua strada nel mare, una cosa da lasciare stupiti!".
Jošua odgovori Musau: “Sjećaš se kad smo se odmorili kod one stijene? Šejtan je učinio da zaboravim obavijestiti te da nam je riba oživjela i pobjegla u morska prostranstva. To je, zaista, veoma čudno!”
The boy said: Do you remember what happened when we rested by the rock? I forgot to tell you about the fish. It was only Satan who made me forget to mention it to you. The fish came to life and it amazingly found its way into the sea.
Cậu tiểu đồng của Musa thưa với Y: Thầy có nhớ lúc chúng ta đến chỗ mũi đá không?! Con đã quên thưa với thầy về chuyện con cá, và sự quên đó là do chính Shaytan đã gây ra cho con, quả thật con cá đã sống lại và nhảy xuống biển và lội đi mất một cách kỳ diệu.
Musa nói với cậu tiểu đồng của Y: "Đó chính là chỗ mà chúng ta muốn tìm." Vậy là hai thầy trò họ lần theo dấu vết cũ để quay lại chỗ đó, chỗ mà con cá đã nhãy xuống biển đi mất.
Musa -aleyhisselam- hizmetçisine demişti ki: İşte bizim istediğimiz buydu ve salih adam ile buluşacağımızın alameti o yerdi. Bunun üzerine kaybolmamak için aynı yoldan kayaya varıncaya kadar kendi ayak izlerini takip ettiler. Oradan da balığın denize girdiği yere geri döndüler.
Musa mu tad reče: “Ovo je ono što sam tražio! Nestanak ribe znak mi je da smo u blizini dobrog čovjeka.” Potom su se, idući istim putem, vratili kod te stijene, kod koje je riba kliznula u vodu.
Musa berkata kepadanya, "Itulah tempat yang kita cari karena ia merupakan ciri tempat hamba yang saleh." Lalu mereka pun kembali mengikuti jejak kedua kaki mereka semula, agar tidak salah jalan hingga sampai pada batu besar tersebut, dan juga pada tempat masuknya ikan ke laut.
Moïse dit alors à son serviteur: Cet incident est ce que nous cherchions car il est le signe de la proximité du serviteur vertueux que nous recherchons. Ils retournèrent alors sur leurs pas, afin de ne pas s’égarer jusqu’à revenir auprès du rocher en question et de là, retourner au lieu où le poisson regagna l’eau.
Moses (peace be upon him) said to his servant: That is what we were looking for, for that is the sign of the place of the righteous servant. So they turned back retracing their steps, so that they do not lose the way until they reached the rock and from there the entry point of the fish.
Moisés u le dijo a su servidor: “Eso es lo que buscábamos, porque esa es la señal del lugar donde encontraré al siervo justo”. Así que se dieron la vuelta, y regresaron sobre sus huellas, para no perder el camino hasta llegar a la roca, y desde allí al punto desde donde el pez cobró vida y se introdujo en el mar.
Mūsā, pace a lui, disse al suo aiutante: "Questo è ciò che volevamo: è il segno del luogo del suddito pio. E così seguirono le loro orme, per non perdere la strada che portava alla roccia, e da quella giungere al luogo in cui il pesce era fuggito.
Nagsabi si Moises sa tagapaglingkod niya: "Iyon ay ang dati na nating ninanais sapagkat iyon ay palatandaan ng pook ng maayos na lingkod." Kaya nanumbalik silang dalawa habang sinusundan nilang dalawa ang mga bakas ng mga paa nilang dalawa upang hindi silang dalawa mawala palayo sa daan hanggang sa nagwakas silang dalawa sa bato at mula roon patungo sa pinasukan ng isda.
Kaya noong dumating silang dalawa sa pook ng pinaglahuan ng isda, nakatagpo silang dalawa roon ng isang lingkod kabilang sa mga lingkod Naming mga maayos. (Siya ay si Al-Khiḍr – sumakanya ang pagbati ng kapayapaan.) Nagbigay Kami sa kanya ng awa mula sa ganang Amin at nagturo Kami sa kanya mula sa ganang Amin ng kaalaman, na hindi nakababatid dito ang mga tao. Iyan ay ang nilaman ng kasaysayang ito.
When they reached the place at which the fish was lost, they found there one of My righteous servants (who was Khidr peace be upon him), to whom I had given mercy, and to whom I had taught knowledge that people were not aware of, which is what is contained in this story.
Lorsqu’ils arrivèrent au lieu où le poisson regagna l’eau, ils y trouvèrent un de Nos serviteurs vertueux, Al-Khiđr -paix sur lui, à qui Nous avions accordé une miséricorde venant de Nous et avions enseigné une science insoupçonnée des gens. C’est de cela qu’il s’agit dans ce récit.
Cuando llegaron al lugar donde perdieron el pescado, encontraron allí a uno de Mis siervos justos (Al-Jidr u), a quien había agraciado con Mi misericordia, y a quien le había enseñado un conocimiento que la gente no poseía.
Musa i Jošua nađoše dobrog čovjeka el-Hidra kojem je Allah ukazao Svoju milost davši mu korisno znanje koje nije dao drugim ljudima. O tome govori ova priča.
Quando giunsero nel luogo in cui perdettero il pesce, trovarono in quel luogo uno dei Nostri sudditi pii (ovvero Al-khudr, pace a luiعليه السّلام), a cui concedemmo misericordia, da parte Nostra, e Gli trasmettemmo conoscenze su ciò che la gente non può sapere, ovvero ciò che viene incluso nel racconto.
Ketika mereka tiba ditempat hilangnya ikan, mereka bertemu seorang hamba diantara hamba-hamba Kami yang saleh, yaitu Khadhir -'alaihissalām-, yang telah Kami berikan rahmat kepadanya dari sisi Kami, dan yang telah Kami ajarkan ilmu kepadanya dari sisi Kami dengan ilmu yang tidak diketahui oleh manusia lainnya, yaitu ilmu yang akan terdapat dalam kisah ini.
Balığı kaybettikleri yere vardıklarında, orada salih kullarımızdan bir kul buldular (o Hızır -aleyhisselam-)'dır. Kendisine katımızdan rahmet verdik ve ona tarafımızdan insanların bilmediği bir ilim öğrettik. O da bu kıssanın ihtiva ettiği konudur.
About al-Khadir (علیہ السلام) and the issue of his prophet-hood
Though the name of the person concerned in this event has not been mentioned in the Qur'an - in fact, he has been called: عَبداً مِن عِبَادِنَا (a servant from among Our servants - 65) - but, in the Hadith of Sahih al-Bukhari, his name has been given as: اَلخِضر (al-Khadir). Literally, it means green, verdant. Giving the reason for his name being al-Khadir, commen-tators at large say that grass would grow at the spot where he would sit, no matter what the nature of the land. It would just turn green. The Qur'an has also not made it clear whether al-Khadir (علیہ السلام) was some prophet, or was one of the men of Allah. But, in the sight of the majority of religious scholars, the proof of his being a prophet is embedded within the events mentioned in the Qur'an. There is a reason for it. Some of the proved events during this journey that issued forth from al-Khadir are absolutely counter to the Shari'ah and there can be no exemption from an injunction of the Shari’ ah except under the authority of a Divine revelation, something restricted to a prophet and messenger of Allah. A waliyy (man of Allah) could also come to know something either through Kashf (illumination) or Ilham (inspiration). But, that is not an authority to prove a rule of Sharl'ah. No injunction of the externally codified Shari’ ah can be changed on that basis. Therefore, it stands established that al-Khadir (علیہ السلام) was a prophet and messenger of Allah. Given to him were some of those particular injunctions, injunctions that were counter to the codified Shari` ah. Whatever he did, he did under the authority of this excepted injunction. He himself has attested to that in the sentence of the Qur'an saying: وَمَا فَعَلتُہُ عَن اَمرِی (and I did not do it under my authority - 82) that is, did it under Divine authority.
In short, according to the majority of religious scholars of the Muslim community, al-Khadir (علیہ السلام) too is a prophet and messenger. But, it was an imperative of creation that some duties were assigned to him from Allah. The knowledge given to him related to these very duties. Of this Sayyidna Musa (علیہ السلام) had no information, therefore, he objected. This subject has been dealt with in Tafsir al-Qurtubi, al-Bahr al-Muhit of Abu Hayyan and in most commentaries variously.
It is not lawful for any waliyy or man of Allah to contravene the injunction of codified Shari'ah
Right from here we learn that there is no shortage of ignorant and misguided Sufis who give a bad name to Tasawwuf. The likes of them would say that Shari’ ah is something else and Tariqah is something else. There are many things taken as حرام haram in the Shari` ah, but they are permissible in the Tariqah. Therefore, even if you see a waliyy (man of Allah) involved in a major sin openly and clearly, you cannot raise an objection against him! This is heresy, flagrant and false. No waliyy, no man of Allah anywhere in this world can be taken on the analogy of al-Khadir nor can any act contrary to the codified Shari` ah issuing forth from him be called permissible.
Khi họ đến chỗ con cá nhảy xuống biển đi mất thì họ đã gặp một người bề tôi ngoan đạo của TA (Allah) và đó là Al-Khudhair, TA đã ban cho y hồng ân từ nơi TA và TA đã dạy y nguồn kiến thức của TA, nguồn kiến thức mà TA đã không ban cho ai trong nhân loại, và nguồn kiến thức đó được chứa đựng trong câu chuyện này.
Musa meeting with Al-Khidr and accompanying Him
Allah tells us what Musa said to that learned man, who was Al-Khidr. He was one to whom Allah had given knowledge that He had not given to Musa, just as He had given Musa knowledge that He had not given to Al-Khidr.
قَالَ لَهُ مُوسَى هَلْ أَتَّبِعُكَ
(Musa said to him: "May I follow you...") This is a question phrased in gentle terms, with no sense of force or coercion. This is the manner in which the seeker of knowledge should address the scholar.
اتَّبَعَكَ
(I follow you) means, I accompany you and spend time with you.
عَلَى أَن تُعَلِّمَنِ مِمَّا عُلِّمْتَ رُشْداً
(so that you teach me something of that knowledge which you have been taught) meaning, teach me something from that which Allah has taught you so that I may be guided by it and learn something beneficial and do righteous deeds. At this point,
قَالَ
(He said) meaning, Al-Khidr said to Musa,
إِنَّكَ لَن تَسْتَطِيعَ مَعِىَ صَبْراً
(Verily, you will not be able to have patience with me!) meaning, `You will not be able to accompany with me when you see me doing things that go against your law, because I have knowledge from Allah that He has not taught you, and you have knowledge from Allah that He has not taught me. Each of us has responsibilities before Allah that the other does not share, and you will not be able to stay with me,'
وَكَيْفَ تَصْبِرُ عَلَى مَا لَمْ تُحِطْ بِهِ خُبْراً
(And how can you have patience about a thing which you know not) `For I know that you will denounce me justifiably, but I have knowledge of Allah's wisdom and the hidden interests which I can see but you cannot.'
قَالَ
(He said) meaning, Musa said:
سَتَجِدُنِى إِن شَآءَ اللَّهُ صَابِرًا
(If Allah wills, you will find me patient,) with whatever I see of your affairs,
وَلاَ أَعْصِى لَكَ أمْراً
(and I will not disobey you in aught.) means, `I will not go against you in anything.' At that point, Al-Khidr, upon him be peace, set a condition:
قَالَ فَإِنِ اتَّبَعْتَنِى فَلاَ تَسْأَلْنى عَن شَىءٍ
(Then, if you follow me, ask me not about anything) do not initiate any discussion of the matter,
حَتَّى أُحْدِثَ لَكَ مِنْهُ ذِكْراً
(till I myself mention of it to you. ) meaning, `until I initiate the discussion, before you ask me about it.'
Musa nói với Al-Khudhair một cách khiêm tốn: Tôi muốn theo thầy học hỏi những gì mà thầy được Allah chỉ dạy từ nguồn kiến thức dẫn đến điều chân lý, có được chăng?
Following the teacher is incumbent on the student
In verse 66: هَلْ أَتَّبِعُكَ عَلَىٰ أَن تُعَلِّمَنِ مِمَّا عُلِّمْتَ رُشْدًا ، Sayyidna Musa (علیہ السلام) despite being a prophet and messenger of great resolve, has most reverentially requested al-Khadir (علیہ السلام) if he could follow him to learn his knowledge from him. This tells us that the etiquette of acquiring knowledge is nothing but that the student should show respect for the teacher and follow him (as an individual who is eager to learn) - even if the student happens to be superior to his teacher. (Qurtubi, Mazhari)
Dengan penuh rendah hati dan lemah lembut, Musa berkata kepadanya, "Bolehkah aku mengikutimu agar engkau mengajarkan kepadaku sebagian ilmu yang diajarkan oleh Allah kepadamu yang bisa memberiku petunjuk ke jalan yang benar?”
Mūsā gli disse, con modestia e gentilezza: "Posso seguirti affinché tu mi trasmetta la conoscenza che Allāh ti ha trasmesso, e ciò che guida alla verità?.
Nagsabi sa kanya si Moises sa pagpapakumbaba at pagkamabait: "Susunod kaya ako sa iyo para magturo ka sa akin mula sa itinuro sa iyo ni Allāh na kaalaman na isang paggabay tungo sa katotohanan?"
Musa ona tevazuyla ve nezaketle şöyle demişti: Yüce Allah'ın sana öğrettiği ki, o hakka erdiren ilimdir. O ilimden bana da öğretmen için sana tabi olabilir miyim?
Moses humbly and politely said to him: May I follow you so that you can teach me some of the knowledge that Allah has taught you which constitutes guidance to the truth?
Moïse dit à ce vertueux serviteur avec modestie et douceur: Puis-je te suivre, afin que tu m’enseignes la science menant à la vérité qu’Allah t’a enseignée ?
Moisés le dijo de forma humilde y cortés: “¿Puedo seguirte para que puedas enseñarme algo del conocimiento que Al-lah te ha enseñado y que constituye una guía a la verdad?”
Musa ga pozdravi i odmah upita: “Da li mi dozvoljavaš da ti pravim društvo kako bih se okoristio tvojim znanjem kojim bih se pomogao u slijeđenju istine?”
Al-Khiđr répondit: Tu ne pourras supporter de voir ce qui émane de ma science car elle ne concorde pas avec ce que tu connais.
Al-Jidr respondió: “No podrás tener paciencia en cuanto a mi conocimiento, porque no se corresponderá con el tuyo.
Hızır Musa'ya demişti ki: Şu bir gerçektir ki, sen benim ilmimden göreceklerine asla sabredemezsin. Çünkü bendeki ilim, senin yanındaki ilimle denk değildir.
It is not permissible for an 'Alim’ of the 'Shari'ah' to patiently bear what is contrary to the Shari'ah
By saying: إِنَّكَ لَن تَسْتَطِيعَ مَعِيَ صَبْرًا وَكَيْفَ تَصْبِرُ عَلَىٰ مَا لَمْ تُحِطْ بِهِ خُبْرًا (You can never be able to keep patient while with me. And how would you keep patient over something your comprehension cannot grasp? - 67, 68), al-Khadir (علیہ السلام) was telling Sayyidna Musa (علیہ السلام) about the fact and the reason why he would be unable to keep patient with him. He knew nothing about the reality of the thing. What he meant was that the nature of knowledge given to him was different from the knowledge of Sayyidna Musa (علیہ السلام) ، therefore, things he did would appear to be objectionable in his sight, until he himself was to apprise him of their reality. Thus, the objections he would raise against such actions would be triggered by the dictates of his mission as a prophet.
Since Sayyidna Musa (علیہ السلام) was ordered to go to and learn from al-Khadir (علیہ السلام) by none but Allah Ta` ala, therefore, he was initially at peace with himself hoping that nothing he did would really be counter to the Shari` ah - though, he may not understand it externally. So, he promised to keep patient. Otherwise, the making of such a promise is not permissible for any ` Alim of Din. But, later on, overtaken by his strong sense of honour relating to the Shari` ah, he forgot about this promise.
The first event was really not that serious. That the boat people would suffer from financial loss or the boat may sink remained at the level of an impending danger only - which stood removed later on. But, in the case of the event that took place thereafter, Musa (علیہ السلام) did not even make that promise of not objecting. In fact, when he saw the incident of a boy having been killed, he objected vehemently and' did not offer any excuse whatsoever for his objection either. He simply said if he came up with an objection next time, al-Khadir (علیہ السلام) would have the right of not keeping him in his company. The underlying logic was that no prophet and messenger of Allah can bear by seeing things being done against the norms of the Shari` ah and yet maintaining a stance of peevish patience. However, this was a unique situation. There were prophets on both sides. Therefore, the reality unfolded. It finally turned out that these fragmentary events were exempted for al-Khadir (علیہ السلام) from the purview of the general rules of the Shari'ah. Whatever he did, he did only in accordance with the dictates of the Divine Wahy (revelation). (Mazhari)
Basic difference in the knowledge of Sayyidna Musa (علیہ السلام) and al-Khadir (علیہ السلام) Resolution of an apparent dichotomy
Naturally, a question arises here. We see that, according to the explanation of al-Khadir (علیہ السلام) ، the nature of the knowledge given to him was different from that of the knowledge of Sayyidna Musa (علیہ السلام) . Now, when both these two areas of knowledge were given by Allah Ta` ala alone, why did this contradiction and difference show up in their two respective injunctions? Qadi Thanaullah of Panipati has given a research-based answer to this question in his Tafsir Mazhari. It is the closest to being right and appealing. Given below is a gist of what I understand from his presentation:
'The blessed souls Allah Ta` ala honors with His revelation and prophet-hood are generally those who are entrusted with the mission of making people better. Sent to them is a Book and Shari` ah which offer principles and rules that serve as blueprints of guidance and betterment for the creation of Allah. Blessed prophets and messengers mentioned in the noble Qur'an as such were all assigned with the mission of Law and Reform. To this related the Revelation they received. But then, there are services essential to the realm of creation (takwin) as well. Generally, appointed to take care of these are the angels of Allah. However, Allah Ta` ala has specifically chosen some from among the group of prophets also in order to carry out the services of takwin (whereby the decisions of Allah's will relating to the management of His creation are enforced). Al-Khadir (علیہ السلام) belongs to this very group. These imperatives of takwin relate to minor incidents and events, that a certain person should be saved from getting drowned, or someone should be killed, promoted or demoted or subdued. These matters do not relate to common people at all, nor are they addressed by these imperatives. In such events of minor consequences, one may confront some of those situations where killing a person is against the religious law. But, under the imperative of creation, that particular event has been exempted from the general religious law and the act has been made permissible for the person who has been appointed to carry out this imperative of takwin. Under such conditions, the experts of religious law are not aware of this exempted injunction and are compelled to call it 'haram' (unlawful) and the person who has been exempted from this law under the imperative of takwin remains in the right in his own place.
In short, wherever such a contradiction is perceived, it is no contra-diction in the real sense. It is simply the exemption of some minor events from the general religious law. In al-Bahr al-Muhit, Abu Hayyan said:
الجمھور علی ان الخضر نبی و کان علمہ معرفۃ بواطن قد اوحیت الیہ و علم موسیٰ الاحکام والفتیا بالظاھر
The majority holds Al-Khadir (علیہ السلام) to be a prophet and his knowledge was the gnosis of (the inner dimensions of the human) self which was revealed to him and the knowledge of Musa (علیہ السلام) was of the injunctions and rulings on the apparent. (Al-Bahr al-Muhit, p. 147, v. 6)
For the aforesaid reason, it is also necessary that this exemption should take effect through revelation to a prophet. The Kashf (illumination) and اِلحام I1ham (inspiration) of some Waliyy (man of Allah) are never sufficient to make such an exemption effective. This is the reason why the act of al-Khadir (علیہ السلام) in killing a boy apparently without a just reason was haram (unlawful) in the sight of the Shari` ah which rules on the apparent. But, as for al-Khadir (علیہ السلام) ، he was appointed to do that while exempted from this law as an imperative of creation (takwin). Taking the Kashf and Ilham of some non-prophet on the analogy of al-Khadir (علیہ السلام) and thereby taking something Haram (unlawful) to be halal (lawful) - as popular among some ignorant Sufis - is totally anti-religion and certainly, a rebellion against Islam.
Ibn Abi Shaibah reports an event relating to Sayyidna Ibn ` Abbas ؓ by saying that Najdah Haruri (a Kharijite) wrote a letter to Sayyidna Ibn ` Abbas ؓ and asked as to how did al-Khadir (علیہ السلام) kill a minor boy when the Holy Prophet ﷺ has prohibited the killing of minors. Sayyidna Ibn ` Abbas ؓ answered his letter by saying, 'if you were to receive the same knowledge about some minor as was received by Sayyidna Musa's (علیہ السلام) 'man of knowledge' (that is, al-Khadir), the killing of a minor would become permissible for you too!' What he meant was that al-Khadir (علیہ السلام) had received his knowledge about it only through revelation exclusive to a prophet. That nobody can have now because prophet-hood has ended. There is to be no prophet after the Last among Prophets (علیہم السلام) ، that is, Muhammad al-Mustafa ﷺ ، who could have through revelation knowledge about some particular person to have been exempted under Divine command in the case of such events. (Mazhari)
From this event too, the real thing becomes clear, that is, no one other than a revelation-receiving prophet has the right to declare anyone as exempted from any Islamic legal injunction.
Al-Khudr disse: "In verità, non sarai abbastanza paziente nei confronti delle azioni che mi vedrai compiere, perché non sono in accordo con la tua conoscenza".
Khaḍir menjawab, "Sungguh engkau tidak akan sanggup bersabar atas ilmu yang engkau akan lihat dariku karena tidak akan sesuai dengan ilmu yang engkau miliki.
Nagsabi si Al-Khiḍr: "Tunay na ikaw ay hindi kakaya sa pagtitiis sa makikita mula sa kaalaman ko dahil iyon ay hindi sumasang-ayon sa taglay mo na kaalaman.
El-Hidr mu je odgovorio: “Ti se nećeš moći strpjeti u mom društvu, s obzirom na to da ćeš vidjeti stanovite tajanstvene stvari u koje nećeš moći prodrijeti, a nećeš moći ni prešutjeti moje postupke.”
Khidr said: You will not be able to bear patience over what you see of my knowledge, because it will not correspond with your knowledge.
Al-Khudhair nói: Ngươi không bao giờ có thể kiên nhẫn nổi về những gì ngươi sẽ nhìn thấy từ việc làm qua kiên thức của ta bởi nó sẽ không phù hợp với những kiến thức ở nơi ngươi.
Al-Khudhair nói tiếp: Và làm sao ngươi có thể kiên nhẫn về những gì ngươi sẽ nhìn thấy từ những việc làm mà ngươi không có sự hiểu biết đúng đắn bởi ngươi chỉ đánh giá và định đoạt sự việc theo kiến thức giới hạn ở nơi ngươi mà thôi?!
Come potrai mai sopportare gli atti che vedrai, senza conoscerne il giusto scopo, poiché li giudicherai in base alla tua conoscenza?!.
Comment pourrais-tu d’ailleurs supporter de voir des agissements dont tu ne sais pas s’ils sont corrects puisque tu ne les juges que selon le peu de choses que tu connais?
How will you bear patience over the actions that you see for which you do not know the proper reason, because you judge them according to the limit of your knowledge?!
Bagaimanakah engkau dapat bersabar atas suatu perbuatan yang akan engkau lihat sementara engkau sendiri tidak tahu menahu tentang hal yang benar di dalamnya karena engkau akan menilainya sesuai ilmu yang sampai kepadamu?!"
“A i kako bi se strpio u situacijama koje nisu onakve kakvima izgledaju, ako nisi upućen u suštinu stvari?”, objasnio je Musau el-Hidr.
¿Cómo podrías tener paciencia sobre las acciones que ves y por las que no conoces la razón adecuada, porque las juzgas de acuerdo con el límite de tu conocimiento?”
Papaano kang magtitiis sa makikita mo na mga gawain na hindi ka naman nakaaalam sa aspeto ng pagkatama kaugnay sa mga ito dahil ikaw ay hahatol sa mga ito sa abot ng kaalaman mo?"
İç yüzünü ve doğruluğunu bilemediğin fiilleri gördüğünde nasıl sabredersin? Çünkü sen onlar hakkında kendi ilminin ulaştığı kadarıyla hükmedersin.
Moses said: You will find me, Allah willing, to be patient over those actions of yours that I see and committed to following you. I will not go against any instruction that you give me.
Musa Hızır'a şöyle demişti: Beni senden gördüğüm işlere karşı sabreden ve sana itaat etmeye devam eden bir kimse olarak bulacaksın. Bana emrettiğin herhangi bir şeye karşı gelmeyeceğim.
Mūsā disse: "Mi troverai, se Allāh vuole, paziente dinanzi gli atti che compirai, obbedendoti, e non disobbedirò ad alcun ordine che mi darai".
Moïse répondit: Si Allah le veut, tu me verras supporter patiemment ce que je verrai de toi. Je t’obéirai constamment et n’enfreindrai aucun de tes ordres.
Moisés dijo: “Podrás ver que, si Al-lah quiere, seré paciente con tus acciones que vea y me comprometeré a seguirte. No voy a ir en contra de ninguna orden que me des”.
Musa berkata, "Insya Allah engkau akan dapati aku sebagai orang yang bersabar atas apa yang tampak dari perbuatanmu, sambil terus menaatimu, dan tidak akan menentangmu dalam urusan yang engkau perintahkan kepadaku."
Nagsabi si Moises: "Matatagpuan mo ako, kung niloob ni Allāh, na isang magtitiis sa makikita ko mula sa iyo na mga gawain habang nanatili sa pagtalima sa iyo at hindi ako susuway sa iyo ng isang utos na ipag-uutos mo sa akin."
Musa na to reče: “Bit ću strpljiv, ako Bog da, i neću se suprotstavljati tvojim naredbama, vidjet ćeš.”
Musa thưa với Al-Khudhair: Nếu Allah muốn, thầy sẽ thấy được ở nơi tôi sự kiên nhẫn về những gì mà tôi nhìn thấy từ việc làm và hành động của thầy, chắc chắn tôi sẽ nghe theo thầy, chắc chắn tôi sẽ không cãi lại thầy bất cứ điều gì.
Al-Khudhair nói với Musa: Nếu đi theo ta, ngươi không được hỏi ta bất cứ điều gì khi ta hành động trừ phi tự bản thân ta giải thích cho ngươi biết ý nghĩa của điều đó.
Moses was told about a further sign, i.e. that when he reached the required destination, the fish kept for eating would go down into the water in a peculiar manner. And at a certain place this was exactly what happened. But the fish was with the disciple and he could not for some reason inform Moses about this incident. After proceeding a little further, Moses came to know of this incident. He immediately returned to that place and found Khidr there, the person for whom he had undertaken such a long journey. God had bestowed on this servant, Khidr, special knowledge and powers, so that he could bring certain extraordinary influence to bear upon the affairs of this world. In view of this knowledge, he used to act against the customary norms. That is why, on Moses request to be allowed to accompany him, he said that he Moses would not be able to bear it.
Al-Khudr disse a Mūsā: "Se mi segui, non chiedermi nulla su ciò che mi vedrai fare, finché non inizierò io a chiarirti il motivo".
Khadhir berkata kepada Musa, "Jika engkau mengikutiku maka janganlah engkau menanyakan kepadaku tentang suatu perbuatan yang engkau lihat aku melakukannya hingga aku sendirilah yang memulai untuk menerangkan permasalahannya kepadamu."
Hızır Musa'ya şöyle dedi: Eğer bana tabi olacaksan, benim yaptığıma şahit olduğunda ilk önce ben o işi yapma sebebini açıklayana kadar bana o şey hakkında bir şey sorma.
Khidr said to Moses: If you follow me, then do not ask me about anything that you see me doing until I myself tell you the reason.
El-Hidr prihvati da ga poslanik Musa prati na putu, ali mu napomenu da ga ne pita o onom što mu nije jasno sve dok mu on, el-Hidr, sām ne objasni.
Al-Khiđr dit à Moïse: Si tu me suis, ne me questionne au sujet de rien de ce que je ferai. C’est moi qui prendrai l’initiative de te l’expliquer.
Nagsabi si Al-Khiḍr kay Moises: "Kung susunod ka sa akin ay huwag kang magtanong sa akin tungkol sa isang bagay kabilang sa masasaksihan mo sa akin na isasagawa ko hanggang sa ako ay maging ang tagapasimula sa paglilinaw ng dahilan nito."
Al-Jidr le dijo a Moisés: “Si me sigues, entonces no me preguntes nada de lo que me veas hacer hasta que yo mismo te diga la razón”.
Après avoir trouvé un terrain d’entente, ils se mirent en marche en direction du rivage où ils trouvèrent un bateau. Ils y embarquèrent sans qu’on ne leur ait rien demandé en échange par égard pour Al-Khiđr mais celui-ci y fit une brèche dans sa coque en bois. Moïse lui dit: As-tu endommagé ce bateau pour noyer les passagers qui t’ont embarqué sans rien te demander en échange ? Tu as vraiment horriblement agi.
Ketika mereka bersepakat tentang hal itu, mereka pun berjalan menuju pesisir lautan hingga menjumpai suatu kapal. Mereka pun menaiki kapal tersebut secara gratis sebagai bentuk penghormatan pemiliknya terhadap Khaḍir. Lalu Khaḍir melubangi kapal itu dengan mencabut salah satu papannya. Musa pun berkata kepadanya, "Mengapa engkau melubangi kapal yang pemiliknya menaikkan kita di atasnya secara gratis dengan tujuan agar semua penumpangnya tenggelam?! Sungguh engkau telah berbuat sesuatu kesalahan yang besar."
Damaging the Boat
Allah tells us that Musa and his companion Al-Khidr set out having come to an agreement and reached an understanding. Al-Khidr had made the condition that Musa should not ask him about anything he found distasteful until he himself initiated the discussion and offered an explanation. So they went on board the ship, as described in the Hadith quoted above -- the crew recognized Al-Khidr and let them ride on board free of charge, as an honor to Al-Khidr. When the boat took them out to sea and they were far from the shore, Al-Khidr got up and damaged the boat, pulling out one of its planks and then patching it up again. Musa, peace be upon him, could not restrain himself from denouncing him, so he said:
أَخَرَقْتَهَا لِتُغْرِقَ أَهْلَهَا
(Have you damaged it wherein its people will drown) The grammatical structure of the sentence in Arabic implies that this was the consequence, not the purpose, of his action.
لَقَدْ جِئْتَ شَيْئًا إِمْرًا
(Verily, you have committed a thing Imr.) About `Imr', Mujahid said: "An evil thing." Qatadah said, "An astounding thing." At this point, reminding him of the previously-agreed condition, Al-Khidr said:
أَلَمْ أَقُلْ إِنَّكَ لَن تَسْتَطِيعَ مَعِىَ صَبْراً
(Did I not tell you, that you would not be able to have patience with me) meaning, `this thing that I did deliberately is one of the things I told you not to denounce me for, because you do not know the full story, and there is a reason and purpose for it that you do not know about.'
قَالَ
(He said), meaning, Musa said:
لاَ تُؤَاخِذْنِى بِمَا نَسِيتُ وَلاَ تُرْهِقْنِى مِنْ أَمْرِى عُسْراً
(Call me not to account for what I forgot, and be not hard upon me for my affair (with you).) meaning, `do not be harsh with me.' Hence it says in the Hadith quoted above from the Messenger of Allah ﷺ:
«كَانَتِ الْأُولَى مِنْ مُوسَى نِسْيَانًا»
(In the first instance, Musa asked Al-Khidr because he had forgotten his promise.)
Kaya noong napagkaisahan nilang dalawa iyon, humayo silang dalawa patungo sa baybayin ng dagat hanggang sa nakatagpo silang dalawa ng isang daong. Kaya sumakay silang dalawa roon nang walang upa bilang pagpaparangal kay Al-Khiḍr ngunit binutas ni Al-Khiḍr ang daong sa pamamagitan ng pagtuklap sa isa sa mga tabla nito. Kaya nagsabi sa kanya si Moises: "Binutas mo ba ang daong na nagpalulan sa atin ang may-ari nito sa loob nito nang walang upa, sa pag-asang lunurin mo ang may-ari nito? Talaga ngang gumawa ka ng isang bagay na sukdulan."
E quando si accordarono su ciò, partirono verso la costa, finché non incontrarono una nave, e vi salirono senza pagare, per rispetto nei confronti di Al-Khudr, e bucò la nave togliendo una delle sue tavole. Mūsā gli disse: "Hai forato la nave della gente che ci ha trasportato senza farci pagare per farli annegare?! Hai fatto una cosa orribile!".
Cuando se pusieron de acuerdo, se dirigieron a la orilla del mar donde se encontraron con un barco, que abordaron de forma gratuita como un honor para Al-Jidr. Al-Jidr luego hizo un boquete en el barco removiendo uno de sus tablones. Moisés le dijo: “¿Hiciste un agujero en el barco cuyos dueños nos dejaron abordar de forma gratuita con la intención de que se ahogaran? Has hecho algo grave y desconcertante”.
Oni, tako, krenuše obalom i naiđoše na lađu na koju se ukrcaše ništa ne plativši: vlasnici lađe ukazali su njima dvojici počast. El-Hidr domalo zatim odvali jednu podnu dasku te nastade rupa. Musa, alejhis-selam, odmah osudi taj njegov postupak i reče: “Ovi ljudi nisu nam naplatili plovidbu, a ti si im zauzvrat probušio lađu da bi je potopio? To je krupna stvar!”
Musa ve Hızır bunun üzerine görüş birliğine vardıktan sonra bir gemi bulana kadar deniz kenarına doğru yola koyuldular. Hızır'ın saygınlığından dolayı ücret ödemeden gemiye bindiler. Hızır geminin bir tahtasını yerinden çıkararak deldi. Bunun üzerine Musa sabretmeden Hızır'a dedi ki: "Sen bunu, bizi ücretsiz taşıyan gemiyi ve içindeki yolcuları batırmak için mi yaptın? Kesinlikle sen büyük bir iş yaptın."
When they agreed to that, they set out to the seashore where they came across a ship, which they boarded for free as an honour to Khidr. Khidr then made a hole in the ship by removing one of its planks. Moses said to him: Did you make a hole in the ship whose owners let us board for free in the hope that they may drown. You have done something confusing and puzzling.
Commentary
It was said in verse 71: أَخَرَقْتَهَا لِتُغْرِقَ أَهْلَهَا (Did you break it that you drown its people?). About it, it appears in the Hadith of the Sahihs of al-Bukhari and Muslim that al-Khadir (علیہ السلام) had dislodged a plank of the
boat with an axe because of which there was a danger that water would fill up the boat and it would capsize. Therefore, Sayyidna Musa (علیہ السلام) had objected to it. But, according to historical reports, water did not fill into this boat. This may have happened either because al-Khadir had somehow repaired it himself soon after - as in a report carried by al-Baghawi according to which al-Khadir (علیہ السلام) had replaced the plank with glass. Or, water just did not enter the boat in the manner of a miracle. However, the context of the Qur’ an by itself is telling us that the boat did not capsize - something which supports these reports.
Sau khi hai người họ đồng thuận những điều kiện của nhau, hai người ra đi đến bờ biển và gặp được một con thuyền, cả hai lên thuyền, họ không bắt phải trả tiền phí lên thuyền vì Al-Khudhair được ưu đãi. Nhưng rồi bỗng dưng Al-Khudhair đục thuyền. Musa thấy vậy liền bảo: Sao thầy lại đục thuyền mà nó đã cho chúng ta đi nhờ không phải tốn một chi phí nào, chẳng lẽ thầy muốn nhấn chìm mọi người trên tàu ư? Tôi thấy thầy thực sự đã hành động quá sai trái.
Al-Khudhair bảo Musa: Chẳng phải ta đã bảo rằng ngươi sẽ không bao giờ có thể nhẫn nại khi đi cùng ta về những điều ngươi nhìn thấy ta làm đó sao?!
Al-Jidr le dijo a Moisés: “¿No te dije: no podrás tener paciencia respecto a lo que me veas hacer?”
Hızır Musa'ya şöyle dedi: "Ben sana benim yaptıklarımı gördüğün zaman sabretmeye tahammül edemezsin demedim mi?"
Nagsabi si Al-Khiḍr kay Moises: "Hindi ba nagsabi ako tunay na ikaw ay hindi kakaya sa akin sa pagtitiis sa makikita mo mula sa akin?"
Disse Al-Khudr a Mūsā: "Non ti ho forse detto che, in verità, non avresti potuto sopportare le azioni che mi avresti visto compiere?".
Khadhir berkata kepada Musa, "Bukankah sudah aku katakan bahwa engkau tidak bisa bersabar melihat perbuatan yang aku lakukan?!"
El-Hidr ga opomenu: “Nisam li ti na početku rekao da se nećeš moći suzdržati u mom društvu?!”
Khidr said to Moses: Did I not say: You will not be able to bear patience over what you see me doing?!
Al-Khiđr répondit à Moïse: Ne t’ai-je pas dit que tu ne pourras supporter de me voir agir ?
Musa -aleyhisselam- Hızır'a şöyle dedi: Unutarak sana vermiş olduğum sözümü yerine getiremediğimden dolayı beni sorgulama! Sana arkadaşlık/eşlik etmemde beni sıkıştırma ve bana güçlük çıkarma!
Musa berkata kepada Khadhir, "Janganlah engkau menghukum aku karena kelupaanku akan janjiku, dan jangan pula engkau persempit dan bebani aku dengan suatu kesulitan dalam berjalan bersamamu."
Moisés u le dijo a Al-Jidr: “No me reprendas debido a que rompí el compromiso de manera inadvertida y no hagas que sea difícil acompañarte”.
Musa se pak izvini: “Oprosti mi, zaboravio sam za onaj naš dogovor! Budi blag i strpljiv sa mnom, a ne otežavaj mi.”
Moïse s’excusa en disant: Ne m’en veux pas pour avoir oublié ma promesse et ne sois pas un compagnon rude et sévère.
Moses (peace be upon him) said to Khidr: Do not take me to task on account of my breaking the pledge forgetfully and do not make it difficult and hard for me to accompany you.
Mūsā (pace a luiعليع السّلام ) disse ad Al-Khudr: "Non mi rimproverare per aver infranto il patto tra di noi per dimenticanza: non essere zelante e severo con me mentre sono in tua compagnia."
Nagsabi si Moises – sumakanya ang pagbati ng kapayapaan – kay Al-Khiḍr : "Huwag kang manisi sa akin dahilan sa pagkaiwan ko sa pangako sa iyo dala ng pagkalimot, huwag kang gumipit sa akin, at huwag kang magpahigpit sa pagsama ko."
Musa thưa với Al-Khudhair: Xin thầy chớ rầy la tôi vì tôi đã quên mất những điều kiện mà tôi đã hứa với thầy, xin thầy chớ gây khó khăn cho tôi trong việc đồng hành với thầy để học hỏi những kiến thức từ nơi thầy.
The Story of killing the Boy
فَانطَلَقَا
(Then they both proceeded,) means, after the first incident,
حَتَّى إِذَا لَقِيَا غُلاَمًا فَقَتَلَهُ
(till they met a boy, and he (Khidr) killed him.) It has been stated previously that this boy was playing with other boys in one of the towns, and that Al-Khidr deliberately singled him out. He was the finest and most handsome of them all, and Al-Khidr killed him. When Musa, peace be upon him, saw that he denounced him even more fervently than in the first case, and said hastily:
أَقَتَلْتَ نَفْسًا زَكِيَّةً
(Have you killed an innocent person) meaning, a young person who had not yet committed any sin or done anything wrong, yet you killed him
بِغَيْرِ نَفْسٍ
(without Nafs) with no reason for killing him.
لَّقَدْ جِئْتَ شَيْئاً نُّكْراً
(Verily, you have committed a thing Nukr!) meaning, something that is clearly evil.
قَالَ أَلَمْ أَقُلْ لَّكَ إِنَّكَ لَن تَسْتَطِيعَ مَعِىَ صَبْراً
(He said: "Did I not tell you that you can have no patience with me") Once again, Al-Khidr reiterates the condition set in the first place, so Musa says to him:
إِن سَأَلْتُكَ عَن شَىْءٍ بَعْدَهَا
(If I ask you anything after this,) meaning, `if I object to anything else you do after this,'
فَلاَ تُصَاحِبْنِى قَدْ بَلَغْتَ مِن لَّدُنِّى عُذْراً
(keep me not in your company, you have received an excuse from me.) `you have accepted my apology twice.' Ibn Jarir narrated from Ibn `Abbas that Ubayy bin Ka`b said: "Whenever the Prophet mentioned anyone, he would pray for himself first. One day he said:
«رَحْمَةُ اللهِ عَلَيْنَا وَعَلَى مُوسَى لَوْ لَبِثَ مَعَ صَاحِبِهِ لَأَبْصَرَ الْعَجَبَ، وَلَكِنَّهُ قَالَ:
إِن سَأَلْتُكَ عَن شَىْءٍ بَعْدَهَا فَلاَ تُصَاحِبْنِى قَدْ بَلَغْتَ مِن لَّدُنِّى عُذْراً»
(May the mercy of Allah be upon us and upon Musa. If he had stayed with his companion he would have seen wonders, but he said, (`If I ask you anything after this, keep me not in your company, you have received an excuse from me.'))"
Hai người họ tiếp tục đi bộ trên bờ biển sau khi xuống thuyền. Khi nhìn thấy một cậu bé chưa đến tuổi dậy thì đang vui đùa với những đứa trẻ khác, Al-Khudhair đã giết chết nó. Trước cảnh tượng không ngờ đó, Musa nói với Al-Khudhair: Sao thầy lại giết một mạng người trong sạch thế kia, sao thầy lại giết một đứa trẻ thơ chưa làm tội? Quả thật, thầy đã làm một việc làm tội lỗi tày trời!
We now move to the sentence: حَتَّىٰ إِذَا لَقِيَا غُلَامًا (until when they met a boy -74). The word: غُلَام (ghulam) in the text is used for a minor boy in the Arabic usage. This boy killed by al-Khadir (علیہ السلام) was a minor - as corroborated by Sayyidna Ibn ` Abbas ؓ and most commentators. Further on, when the words: نَفْسًا زَكِيَّةً (innocent person) were used for him, that too supports the view that he was a minor. The reason is that زَكِيَّةً (zakiyyah) means 'free of sin' and it can be either the attribute of a prophet or a minor child who faces no accounting for what is done by him and no sin is written in his Book of Deeds.
Kaya humayo silang dalawa matapos ng pagbaba nilang dalawa mula sa daong para maglakad sa baybayin, saka nakakita silang dalawa ng isang batang lalaking hindi pa tumuntong sa pagbibinata, na naglalaro kasama ng mga batang lalaki. Pinatay iyon ni Al-Khiḍr kaya nagsabi sa kanya si Moises: "Pumatay ka ba ng isang kaluluwang malinis na hindi pa tumuntong sa pagbibinata nang walang anumang pagkakasala? Talaga ngang gumawa ka ng isang bagay na minamasama!"
After they disembarked from the ship they set out walking along the seashore, when they saw a young boy who was still not an adult playing with the other boys. Khidr killed him and Moses said to him: Did you kill a pure soul that is still a minor for no sin? You have really done something evil!!
Après être descendu du bateau, ils retournèrent marcher sur le rivage et virent un jeune garçon jouer avec d’autres. Et voilà qu’Al-Khiđr le tua ! Moïse s’exclama: As-tu tué sans aucune raison l’âme pure d’un enfant qui n’a pas encore atteint l’âge adulte ? Ceci est assurément un crime affreux !
Njih se dvojica iskrcaše iz lađe i zaputiše obalom. Idući obalom, naišli su na djecu koja su se igrala, te el-Hidr ubi jednog dječaka. Musa se tome usprotivi. Upita: “Što ubi dijete bezgrešno! Ti si učinio nešto vema ružno!”
Setelah mereka turun dari kapal, mereka lalu berjalan di tepi pantai. Mereka lantas melihat seorang anak yang belum dewasa bermain bersama teman-temannya, lalu Khaḍir membunuhnya. Musa pun berkata kepadanya, "Mengapa engkau membunuh jiwa suci yang belum dewasa, padahal ia tidak membuat kesalahan apa pun?! Sungguh engkau telah melakukan sesuatu yang amat mungkar."
Partirono, dopo essere scesi dalla nave, camminando lungo la riva, e videro un ragazzo non ancora adulto, mentre giocava con altri ragazzi, e Al-Khudr lo uccise. Mūsā gli disse: "Hai ucciso un'anima pura, non ancora adulta, che non ha commesso alcun peccato?! Hai fatto una cosa riprovevole!".
Gemiden indikten sonra, birlikte sahilde yürümeye başladılar. Hızır büluğa ermemiş erkek çocuklarla beraber oynayan bir erkek çocuk gördü ve onu öldürdü. Bunun üzerine Musa Hızır'a şöyle dedi: "Günahsız, büluğa ermemiş tertemiz bir canı, bir can karşılığı olmadan mı öldürdün? Gerçekten sen çok kötü bir iş yaptın."
Damaging a good boat and killing a child do not appear to be good deeds. But, as the ensuing verses show, a profound sagacity was hidden in them. These apparently wrong deeds were in reality correct and useful acts. This also provides an answer to what is known as the ‘problem of evil’. In this world of human beings, there are many things which at first sight appear to be evils in the system. Yet, they are based on deep wisdom. It is true that in the present world this wisdom is hidden behind a veil. But, in the life hereafter, this veil will not be there. At that time, man will come to know that whatever happened was done according to the highest standards of justice.
Después de que desembarcaron salieron caminando por la orilla del mar, cuando vieron a un joven que todavía no era un adulto jugando con los otros niños. Al-Jidr lo mató y Moisés le dijo: “¿Mataste a un alma pura que todavía es menor sin pecado? ¡Realmente has hecho algo terrible!”
Al-Khudr disse a Mūsā, pace a lui: "In verità io ti avevo detto, o Mūsā, non avresti sopportato ciò che avrei fatto!"
Nagsabi si Al-Khiḍr kay Moises – sumakanya ang pagbati ng kapayapaan: "Tunay na ako ay nagsabi na sa iyo, tunay na ikaw, O Moises, ay hindi makakakaya sa pagtitiis sa isasagawa kong anuman."
Hızır Musa -aleyhisselam-'a şöyle dedi: "Şüphesiz ki ben sana dedim ki: - Ey Musa!- Yapacağım şeylere sabredemezsin."
Al-Khiđr dit à Moïse: Ô Moïse, je t’ai déjà dit que tu ne pourras pas supporter de me voir agir.
Khidr said to Moses (peace be upon him): “I had said To You: O Moses, you will never be able to bear the matter I will carry out”.
Podsjećajući Musaa na uvjet koji mu je, ono onda, postavio, el-Hidr reče: “Zar te nisam upozorio da se nećeš moći suzdržati kad vidiš neke moje postupke u čiju suštinu nećeš proniknuti?”
Khadhir berkata kepada Musa, "Sungguh aku telah memberitahukanmu bahwa engkau tidak akan sanggup bersabar dengan perbuatan yang akan aku lakukan."
Al-Jidr le dijo a Moisés u: “Yo te había dicho: ¡Moisés! Nunca serás capaz de soportar el asunto que llevaré a cabo”.
Al-Khudhair nói với Musa: Chẳng phải ta đã nói với ngươi rằng ngươi sẽ không bao giờ có thể nhẫn nại trước việc làm của ta đó sao?
Musa nói với Al-Khudhir: Nếu tôi còn hỏi ông một điều gì nữa sau lần này thì ông hãy không cho tôi đi cùng ông nữa, vì tôi đã không còn lý do để đồng hành với ông bởi tôi đã làm trái lời ông hai lần.
Nagsabi si Moises – sumakanya ang pagbati ng kapayapaan: "Kung magtatanong pa ako tungkol sa isang bagay matapos ng pagkakataong ito ay humiwalay ka sa akin sapagkat nakarating ka sa punto na mapauumanhinan ka sa pag-iwan sa pakikisama sa akin dahil sa ako ay sumalungat sa utos mo nang dalawang ulit."
Mūsā pace a lui disse: "Se chiederò di nuovo qualcosa, allora separati da me. È giunto il momento in cui avresti tutte le ragioni di abbandonare la mia compagnia, perché ho disobbedito al tuo ordine tre volte"
Mûsâ -aleyhisselam- şöyle dedi: "Eğer bundan sonra sana bir şey soracak olursam beni bırak. Muhakkak ki ben, senin emrine iki kere muhalefet ettim. Artık mazur görülecek bir durumum kalmadı. Bundan sonra beni bırakabilirsin"
Moisés u le dijo a Al-Jidr: “Perdóname por segunda vez. Pero si volviera a cuestionarte algo después de esto, entonces expúlsame de tu compañía, ya que habrías alcanzado el límite y tendrías excusa para hacerlo, pues me habría opuesto a tu condición tres veces”.
Moses (peace be upon him) said to Khidr: “Forgive me a second time. But if I ask you about anything after this time, then leave me, for you would have reached the limit, for which you can be excused for leaving my company, as I would have opposed your command three times”.
Moïse lui dit: Si je te questionne encore une fois après cela, je ne t’accompagnerais plus, tu auras une excuse [pour te séparer de moi]. J’aurai en effet enfreint notre accord à trois reprises.
Musa obeća: “Ako te bilo šta nakon ovoga upitam, nemoj se družiti sa mnom. Imaš opravdanje da me napustiš, jer sam već dva puta prekršio tvoju naredbu."
Musa berkata, "Jika aku bertanya tentang sesuatu setelah ini maka janganlah engkau membolehkan aku menyertaimu sebab aku telah sampai pada batasan yang mengharuskan diriku berpisah denganmu lantaran aku telah menyelisihi perintahmu sebanyak dua kali."
Oni nastaviše putovati, a kad dođoše u jedan grad, zamoliše njegove stanovnike da ih nahrane, jer su gosti, no ovi to odbiše. Musa i Hidr tad vidješe neki zid koji tek što se nije srušio, pa ga Hidr ispravi i učvrsti. Musa se iznenadi i reče Hidru: “Trebao si im naplatiti ovu uslugu, pa da sebi kupimo hranu, jer nam ovi ljudi uskratiše gostoprimstvo.”
Camminarono, finché non raggiunsero un villaggio, e chiesero ai suoi abitanti di dar loro qualcosa da mangiare; la gente del villaggio rifiutò di dar loro da mangiare e di assolvere al dovere dell'ospitalità nei loro confronti. Trovarono, nel villaggio, un muro inclinato, che stava quasi per cedere e crollare. Al-Khudr lo rimise a posto, finché non venne ricostruito. Disse Mūsā, pace a lui, ad Al- Khudr: "Se tu avessi voluto ricavare una ricompensa per aver riparato il muro, l'avresti ottenuta, perché, dopo il loro rifiuto di ospitarci, ne abbiamo bisogno "
They then walked until they came to the people of a village from whom they asked for food, but the people of the village refused to feed them and fulfil the right of hospitality towards them. Then they found a wall in the village which was tilting, and about to fall and break. So Khidr fixed it until it was straight, so Moses (peace be upon him) said to Khidr: “If you wanted to take a wage for fixing it, you could have, as we need it after they have refused to host us”.
O ikisi yolculuklarına devam etti. Nihayet ulaştıkları kasaba halkından kendileri için yiyecek istediler. Kasaba halkı o ikisine yemek vermekten ve o ikisini misafir etme hakkını yerine getirmekten imtina etti. Onlar da kasabada yıkılmaya yüz tutmuş bir duvar buldular. Hızır duvarı düzeltti. Bunun akabinde Musa -aleyhisselam- Hızır'a dedi ki: "Onlar bizi misafir etmekten imtina ettikten sonra ihtiyacımızdan dolayı eğer isteseydin buna karşılık bir ücret alabilirdin."
Kaya naglakbay silang dalawa hanggang sa nang dumating silang dalawa sa mga naninirahan sa isang pamayanan ay humiling silang dalawa mula sa mga naninirahan doon ng pagkain ngunit tumanggi ang mga naninirahan sa pamayanan sa pagpapakain sa kanila at pagtupad sa tungkulin ng pagtanggap sa kanilang dalawa bilang panauhin. Saka nakatagpo silang dalawa sa pamayanan ng isang bakod na nakakiling na nalalapit nang bumagsak at malugso kaya ipinantay ito ni Al-Khiḍr hanggang sa tumuwid ito. Nagsabi si Moises – sumakanya ang pagbati ng kapayapaan – kay Al-Khiḍr: "Kung sakaling niloob mong kumuha ng upa sa pag-aayos nito ay talagang nakakuha ka nito para sa pangangailangan natin matapos ng pagtanggi nila sa pagtanggap sa atin bilang panauhin."
Ils se remirent ensuite en route jusqu’à ce qu’ils parvinrent à une cité. Ils demandèrent de la nourriture à ses habitants mais ceux-ci leur refusèrent l’hospitalité. Les deux hommes trouvèrent dans la cité un mur sur le point de s’écrouler qu’Al-Khiđr restaura. Moïse lui dit: Si tu avais voulu, tu aurais demandé un salaire en contrepartie de ton travail car nous en avons besoin suite à leur refus de nous donner de la nourriture.
Luego caminaron hasta llegar a los habitantes de un pueblo a quienes pidieron comida, pero la gente de la aldea se negó a darles de comer y cumplir con el derecho de hospitalidad. Entonces siguieron su camino y encontraron en el pueblo un muro que se estaba inclinando y estaba a punto de derrumbarse. Entonces Al-Jidr lo reconstruyó hasta que estuvo recto, por lo que Moisés u le dijo: “Si quisieras cobrar un salario por repararlo, podrías haberlo hecho, ya que lo necesitamos después de que se negaron a recibirnos”.
Keduanya lalu melanjutkan perjalanan, hingga ketika keduanya sampai pada suatu negeri, mereka berdua meminta dari penduduk negeri tersebut untuk dijamu, tetapi mereka enggan menjamu mereka berdua. Kemudian di negeri tersebut, keduanya mendapatkan satu dinding rumah yang miring dan hampir jatuh dan roboh, maka Khaḍir segera memperbaikinya hingga berdiri tegak. Melihat hal ini, Musa berkata kepada Khaḍir, "Jika engkau mau niscaya engkau dapat meminta imbalan dari pembetulan dinding ini karena kita memerlukan imbalan tersebut setelah mereka enggan menjamu kita."
The Story of repairing the Wall Allah tells us that
فَانطَلَقَا
(they both proceeded) after the first two instances,
حَتَّى إِذَآ أَتَيَآ أَهْلَ قَرْيَةٍ
(till when they came to the people of a town,) Ibn Jarir narrated from Ibn Sirin that this was Al-Aylah. According to the Hadith;
«حَتَّى إِذَا أَتَيَا أَهْلَ قَرْيَةٍ لِئَامًا»
(When they came there, the people of the town were mean.) i.e., miserly
اسْتَطْعَمَآ أَهْلَهَا فَأَبَوْاْ أَن يُضَيِّفُوهُمَا فَوَجَدَا فِيهَا جِدَاراً يُرِيدُ أَن يَنقَضَّ
(they asked them for food, but they refused to entertain them. Then they found therein a wall about to collapse and he (Khidr) set it up straight.) means, he fixed it so it was standing upright properly. We have already seen in the Hadith quoted above that he set it up with his own hands, supporting it until it was standing straight again, which is something extraordinary. At this point Musa said to him:
لَوْ شِئْتَ لاَتَّخَذْتَ عَلَيْهِ أَجْراً
(If you had wished, surely you could have taken wages for it!) meaning, because they did not entertain us as guests, you should not have worked for them for free.
قَالَ هَـذَا فِرَاقُ بَيْنِى وَبَيْنِكَ
(He said: "This is the parting between you and I) meaning, because you said after the boy was killed that if you asked me anything after that, you would not accompany me any further. So this is the parting of the ways between me and you.
سَأُنَبِّئُكَ بِتَأْوِيلِ
(I will tell you the interpretation) meaning explanation,
مَا لَمْ تَسْطِـع عَّلَيْهِ صَبْراً
(of (those) things over which you were not able to be patient.)
Thế là hai người họ tiếp tục đi cho đến khi tới một thị trấn, hai người hỏi xin thức ăn từ ngươi dân của nó nhưng họ đã từ chối, họ đã không thể hiện lòng hiếu khách đối với hai thầy trò Musa. Rồi hai người họ nhìn thấy trong thị trấn có một bức tường gần như muốn ngã, Al-Khudhair liền dựng nó đứng thẳng trở lại. Thấy thế, Musa nói vơi Al-Khudhair: Nếu muốn thầy có thể đòi tiền công từ việc làm sửa chữa đó để đáp ứng cho nhu cầu thức ăn của chúng ta vì họ đã từ chối thể hiện lòng hiếu khách đối với chúng ta.
The habitation mentioned أَهْلَ قَرْيَةٍ (the people of a town - 77) which Sayyidna Musa and al-Khadir (علیہ السلام) passed through and whose inhabitants refused to host them was Antakiah, as in the report of Sayyidna Ibn ` Abbas ؓ ، and Aikah, as in the report of Ibn Sirin. It has also been reported from Sayyidna Abu Hurairah ؓ that it was some habitation of al-Andulus (Spain) (Mazhari). Allah knows best.
Nagsabi si Al-Khiḍr kay Moises: "Ang pagtutol na ito sa hindi ko pagkuha ng isang upa sa pagtatayo ng bakod ay punto ng paghihiwalay sa pagitan natin. Magpapabatid ako sa iyo ng pakahulugan ng hindi mo nakayang tiisin kabilang sa nasaksihan mo sa akin na isinagawa ko.
Al-Khudhair nói với Musa: Việc ngươi không tán thành về việc ta không đòi tiền công cho công việc dựng thẳng lại bức tường là lý do để ta và ngươi phải chia tay nhau lúc này. Ta sẽ nói cho ngươi biết về ý nghĩa của những điều mà ngươi đã chứng kiến ta hành động nhưng ngươi đã không thể kiên nhẫn.
El-Hidr reče: “Došlo je vrijeme da se nas dvojica rastanemo. A prije nego što se konačno razdvojimo, objasnit ću ti neosnovanost tvojih prigovora u vezi s mojim postupcima.”
Hızır Musa -aleyhisselam-'a dedi ki: "Duvarı düzeltmem sebebiyle bir ücret almayışıma itiraz etmen benim ile senin aranda ayrılık sebebidir. Beni bir şey yaparken gördüğünde sabremediğin şeylerin açıklamasını sana haber vereceğim."
The Prophet Moses and Khidr, God’s favoured servants, who were very near to Him, wanted the local people of a place they had reached to treat them as guests and feed them. But they refused to do so. This shows that it is not enough for one simply to be in oneself righteous and truthful and to be in God’s favour, in order to have a place in others’ esteem. Had the people of that place recognized them, they would have certainly made them their guests and obtained their blessings. But due to their ordinary outward appearance, they ignored them. They could not see them in the light of their inner reality. In spite of this inhospitable treatment, Khidr repaired a crumbling wall belonging to the local people. The behaviour of God’s true and pious subjects with others is not retaliatory, but is always in accordance with the norms of justice and righteousness.
Al-Khiđr dit alors à Moïse: Cette remarque, marque notre séparation. Je vais te donner maintenant la signification de ce que tu n’as pas supporté me voir faire.
Al-Khudr disse a Mūsā: "Tale contrarietà al fatto di non aver chiesto una ricompensa per riparare il muro è il punto in cui ci separiamo. Ti spiegherò perché non hai potuto sopportare ciò che ho fatto".
Al-Jidr le dijo a Moisés: “Esta objeción de no haber pedido una paga por levantar el muro es el punto de separación entre tú y yo. Te informaré sobre la explicación de lo que me viste hacer pero que no pudiste soportar.
Khadhir lalu berkata kepada Musa, "Sikap keberatanmu terhadap diriku yang enggan meminta imbalan atas perbaikan dinding ini adalah moment perpisahan antara diriku dan dirimu, dan aku akan menjelaskan padamu keterangan dan maksud perbuatan yang engkau tidak sanggup bersabar ketika menyaksikan diriku melakukannya.
Khidr said to Moses: “This objection to my not taking a wage for erecting the wall is the point of separation between me and you. I shall inform you of the explanation of what you saw me doing but which you were unable to bear.
Kusurlu kılmama karşı çıktığın gemiye gelince; denizde o gemide çalışan ve onu savunmaya güçleri olmayan yoksul kimselere ait idi. Biraz önce bahsettiğim sebepten dolayı onu kusurlu kılmak istedim ki onların önünde, her sağlam gemiyi gasbeden ve kusurlu gemiyi bırakan kral, onu da gasbetmesin.
En cuanto al barco que me reprochaste por destruir, pertenecía a algunos pobres que trabajaban en el mar y que no podían protegerlo. Así que quise averiarlo, para que no fuera tomado por un rey que los perseguía y que tomaría posesión de todas las buenas naves de sus dueños, pero que dejaría todas las naves defectuosas.
Per quanto riguarda la barca, al cui affondamento ti sei opposto, apparteneva a gente debole, che la utilizzava per lavorare in mare, e che non erano in grado di difenderla. Ho deciso di renderla inutilizzabile, nel modo che hai visto, affinché non venga loro sottratta da un sovrano che sottrae tutte le buone imbarcazioni ai loro proprietari, mentre tralascia le imbarcazioni inutilizzabili.
As for the ship which you criticised me for breaking, it belonged to some weak people who worked on the sea and who were unable to protect it. So I wanted to make it defective by what I did to it, so that it would not be taken by a king who was ahead of them and who would forcefully take possession of every good ship from its owners but leave every defective ship.
Khidr had not rendered the boat completely useless; he had only made it defective for the time being. The wisdom behind it was that, farther up the river where the boat was going, there was a king who, perhaps in connection with a war campaign, was forcibly confiscating good boats. So, the boat was made defective so that when the king’s agents saw it, they should treat is as undeserving of attention and leave it. This teaches us that a man should not lose heart if he has to face some untoward incident. He should reconcile with it, hoping that there should be some advantage hidden in whatever God has done, though man is not at that time fully aware of it.
“Što se tiče one lađe čiju sam podnu dasku odvalio”, el-Hidr reče, “ona pripada siromasima koji žive prevozeći putnike na moru. Ispred njih nalazi se nepravedan vladar koji otuđuje svaku ispravnu lađu, pa sam htio da je malo oštetim kako im je onaj tiranin ne bi oduzeo.”
Adapun kapal yang engkau mengingkariku tatkala melubanginya maka ia adalah milik orang-orang lemah yang mencari rezeki dengannya di lautan, mereka tidak mampu untuk mempertahankannya bila dirampas. Sebab itu, aku ingin agar kapal itu tetap cacat dengan cara melubanginya, sehingga tidak dirampas oleh seorang raja yang kebetulan berada di hadapan mereka yang bertujuan merampas semua kapal yang bagus secara paksa dari para pemiliknya dan hanya membiarkan kapal yang cacat.
Concernant le bateau que tu m’as reproché d’avoir saboté, il appartenait à des gens faibles. Il leur servait d’outil de travail en mer mais ils ne pouvaient le défendre. J’ai voulu l’endommager afin qu’un roi qu’ils allaient rencontrer ne s’en empare pas. Ce roi prend de force à ses propriétaires tout bateau en bon état et le leur rend endommagé.
Commentary
In the first verse, it was said: أَمَّا السَّفِينَةُ فَكَانَتْ لِمَسَاكِينَ (As for the boat, it belonged to some poor people - 79). About the poor people to whom this boat belonged, it has been reported from Sayyidna Ka'b al-Ahbar ؓ that they were ten brothers. Five of them were handicapped while the other five worked hard to eke out a living for all of them by plying a boat against whatever fare they could collect.
The definition of a Miskin
A miskin has been defined as one who has nothing. But, from this verse, we learn the true definition of a miskin: Anyone who does not have the amount of wealth and property that exceed his need, basic and necessary, to the limit of legal nisab (threshold of zakah). One who has less than that is also included under the definition of miskin. The reason is that people called 'al-masakin' (plural of miskin: poor people) had at least one boat the price of which will not be less than the amount of nisab (threshold). But, as it was engaged in earning what those people needed, basically and necessarily, they were still called 'masakin' (poor people). (Mazhari)
Regarding the last sentence of verse 79: مَّلِكٌ يَأْخُذُ كُلَّ سَفِينَةٍ غَصْبًا ، al-Baghawi has reported from Sayyidna Ibn ` Abbas ؓ that the direction in which this boat was sailing, there was a cruel king who used to take boats ferrying people through by force. Al-Khadir (علیہ السلام) found it expedient to pull out a plank from the boat so that the cruel king, seeing this damaged boat, would let it go and thus those poor people would remain safe from the likely mishap. Comments sage Rumi:
گَر خضر در بحر کشتی را شکست صد درستی شکست خضر ہست
Yes, al-Khidr did break the boat while sailing at sea But,
a hundred saving graces in his breaking we see
Interpretations of why the Ship was damaged
This is an explanation of what Musa found so hard to understand, and the appearence of which he condemed. Allah showed Al-Khidr the hidden reasons, so he said, "I damaged the ship to make it faulty, because they used to pass by a king who was one of the oppressors, who
يَأْخُذُ كُلَّ سَفِينَةٍ
(seized every boat), i.e., every good, sound boat
غَصْباً
(by force.) `So I wanted to prevent him from taking this boat by making it appear faulty, so that its poor owners who had nothing else could benefit from it.' It was also said that they were orphans.
Đối với chiếc thuyền mà ngươi đã phản đối việc ta hành xử với nó chính là chiếc thuyền của những người nông dân nghèo dùng để mưu sinh trên biển. Ta đã làm cho nó trở nên khiếm khuyết bởi vì có một ông vua luôn chiếm đoạt lấy bất cứ con thuyền nào nguyên vẹn và lành lặn, ta không muốn con thuyền của những người nghèo này bị tên vua đó chiếm lấy nên đã đục lỗ nó.
Hinggil sa daong na minasama mo sa akin ang pagbutas niyon, iyon ay pag-aari ng mga mahinang nagtatrabaho gamit iyon sa dagat, na hindi nakakakaya sa pagwawaksi niyon. Kaya nagnais ako na iyon ay maging napinsala sa pamamagitan ng ginawa ko roon upang hindi kamkamin iyon ng isang haring nasa harapan nila, na nangunguha ng bawat daong na maayos nang sapilitan mula sa mga may-ari nito at nag-iiwan ng bawat daong na napinsala.
Interpretation of why the Boy was killed
Ibn `Abbas narrated from Ubayy bin Ka`b that the Prophet said:
«الْغُلَامُ الَّذِي قَتَلَهُ الْخَضِرُ طُبِعَ يَوْمَ طُبِعَ كَافِرًا»
(The boy Al-Khidr killed was destined to be a disbeliever from the day he was created.) It was recorded by Ibn Jarir from Ibn `Abbas. He said:
فَكَانَ أَبَوَاهُ مُؤْمِنَيْنِ فَخَشِينَآ أَن يُرْهِقَهُمَا طُغْيَـناً وَكُفْراً
(his parents were believers, and we feared he would oppress them by rebellion and disbelief) Their love for him might make them follow him in disbelief. Qatadah said, "His parents rejoiced when he was born and grieved for him when he was killed. If he had stayed alive, he would have been the cause of their doom. So let a man be content with the decree of Allah, for the decree of Allah for the believer, if he dislikes it, is better for him than if He were to decree something that he likes for him." An authentic Hadith says;
«لَا يَقْضِي اللهُ لِلْمُؤْمِنِ مِنْ قَضَاءٍ إِلَّا كَانَ خَيْرًا لَه»
(Allah does not decree anything for the believer except it is good for him.) And Allah says:
وَعَسَى أَن تَكْرَهُواْ شَيْئًا وَهُوَ خَيْرٌ لَّكُمْ
(and it may be that you dislike a thing which is good for you.) 2:216.
فَأَرَدْنَآ أَن يُبْدِلَهُمَا رَبُّهُمَا خَيْراً مِّنْهُ زَكَـوةً وَأَقْرَبَ رُحْماً
(So we intended that their Lord should exchange him for them for one better in righteousness and nearer to mercy. ) A child who was better than this one, a child for whom they would feel more compassion. This was the view of Ibn Jurayj.
Hinggil sa batang lalaking minasama mo sa akin ang pagpatay sa kanya, ang mga magulang niya ay mga mananampalataya at siya naman sa kaalaman ni Allāh ay isang tagatangging sumampalataya. Kaya nangamba kami na kung nagbinata siya ay baka magdala siya sa kanilang dalawa sa kawalang-pananampalataya kay Allāh at pagmamalabis dahil sa kalabisan ng pag-ibig nilang dalawa sa kanya o dahil sa kalabisan ng pangangailangan nilang dalawa sa kanya.
Còn về đứa trẻ mà ta đã giết và ngươi đã phản đối là bởi vì cha mẹ của nó là những người có đức tin còn nó sẽ là một kẻ vô đức tin qua kiến thức của Allah, ta sợ nó dẫn dắt cha mẹ của nó đến với sự vô đức tin nơi Allah và sẽ làm những điều sai quấy vì tình yêu thương dành cho nó.
The opening sentence of verse 80: وَأَمَّا الْغُلَامُ (As for the boy) means the boy who was killed by al-Khadir (علیہ السلام) . The reality behind it, as stated by him, was that the boy was cut out for infidelity and rebellion against parents. But, his parents were pious people. Al-Khadir (علیہ السلام) said that they apprehended that, once this boy grew up, he would harass his parents and cause them pain. And when he took to infidelity as a young man, he would not only become a live trial for the parents but would also endanger the very faith of his parents because of their love for him.
Per quanto riguarda il ragazzo alla cui uccisione ti sei opposto, i suoi genitori erano credenti, mentre lui era annoverato tra i miscredenti, presso Allāh, e temevamo che, una volta cresciuto, avesse potuto portarli alla miscredenza verso Allāh e alla tirannia, a causa del loro eccessivo amore nei suoi confronti, o del loro estremo bisogno di lui.
Le garçon que tu m’as reproché d’avoir tué avait des parents croyants mais lui, Allah savait qu’il allait devenir mécréant et nous avons craint que, parvenu à l’âge adulte, il les mène à la mécréance et la transgression, à cause de l’amour qu’ils lui vouent ou à cause de leur vulnérabilité.
En cuanto al joven que me reprochaste por quitarle la vida, sus padres eran creyentes, pero él no lo era según el conocimiento de Al-lah. Así que temimos que, si él crecía, haría que ellos no creyeran en Al-lah por su gran amor por él o por su intensa necesidad hacia él.
Adapun anak muda yang engkau ingkari perbuatanku ketika membunuhnya maka kedua orang tuanya adalah mukmin, sedangkan ia adalah kafir menurut ilmu Allah, sehingga kami pun khawatir jika dewasa kelak ia akan memaksa kedua orang tuanya untuk kafir dan durhaka kepada Allah lantaran kecintaan keduanya yang sangat besar terhadap dirinya, atau lantaran besarnya harapan keduanya terhadap dirinya.
Kendisini öldürmeme karşı çıktığın gence gelince, onun anne ve babası Mümin idi. Yüce Allah ilmi ile onun kâfir olacağını biliyordu. Büluğa erdikten sonra anne babasının onun sevgisinde ya da ona olan ihtiyaçlarında aşırıya giderek o ikisini Allah'a iman etmede küfre düşürmesine ve azgınlığa sevk etmesinden korktuk.
As for the boy you criticised me for killing, his parents were believers but he was an unbeliever according to Allah’s knowledge. So I feared that if he grew up, he would cause them to disbelieve in Allah out of their intense love for him or their intense need towards him.
El-Hidr zatim reče: “Kad je posrijedi dječak kojeg sam ubio, on je postao nevjernik, po znanju Uzvišenog Allaha, a roditelji su mu vjernici. Da sam ga ostavio u životu, on bi, uistinu, utjecao na svoje roditelje da i oni postanu nevjernici, iz ljubavi prema njemu, ili zbog toga što bi materijalno zavisili od njega.”
Allah Teâlâ'nın o ikisine dinde ve salih olmada daha hayırlısını ve günahlardan temizlenmiş, ondan (ölen kardeşinden) ana babasına daha merhametli olan bir çocuk vermesini istedik.
Así que yo deseaba que Al-lah les reemplazara al joven con uno mejor que él en religión, piedad y pureza de los pecados, y que fuera más misericordioso con sus padres.
So I wanted Allah to replace them with a child better than him in religion, piety and purity from sins, and more merciful to his parents.
“Željeli smo da im Allah, umjesto njega, podari boljeg, poslušnijeg i vrijednijeg dječaka”, dodao je.
Kemudian kami menghendaki agar Allah menggantikan keduanya dengan seorang anak laki-laki yang lebih baik darinya dari segi agama, kesalehan, jauhnya ia dari dosa, serta lebih dicintai dan disayangi kedua orangtuanya.
This incident of the child indicates the different ways in which God helps his subjects. He even helps them in matters of which they are not even aware and, not being aware of them, cannot pray to their Lord seeking a solution. Man should always demonstrate patience and gratitude to God. He should always hope for good from God in all circumstances. God is all-knowing and that is why He knows best. God knows better what is good for his subject while the subject himself cannot be aware of this due to his limited knowledge.
Abbiamo desiderato che Allāh lo sostituisse con un figlio migliore, per quanto riguarda la religione, la correttezza, la mancanza di peccati, e che sia più tenero nei confronti dei suoi genitori.
Nous avons alors voulu qu’Allah leur donne à la place de ce fils, un autre plus attaché à la religion, plus vertueux, moins coupable de péchés et plus enclin à avoir de la compassion envers ses parents.
Kaya nagnais kami na tumumbas sa kanilang dalawa si Allāh ng isang anak na higit na mabuti kaysa sa kanya sa relihiyon, kaayusan, at kadalisayan mula sa mga pagkakasala, at higit na malapit sa awa sa mga magulang kaysa sa kanya.
In verse 81, it was said: فَأَرَدْنَا أَن يُبْدِلَهُمَا رَبُّهُمَا خَيْرًا مِّنْهُ زَكَاةً وَأَقْرَبَ رُحْمًا " We, therefore, wished that their Lord would replace him with someone better than him in piety [ having good deeds and morals ] and more akin to affection [ fulfilling due rights of the parents ]."
It will be noticed that the form used in this situation is plural: خَشِينَا (we apprehended) and: أَرَدْنَا (we wished). One reason for it could be that al Khadir (علیہ السلام) attributed this apprehension and wish to himself and to Allah Ta` ala both. And it is also possible that he may have attributed it to himself alone - if so, the expression: أَرَدْنَا (we wished) would mean: 'we prayed to Allah' because this matter of replacing a boy with a better one is an act which falls in the exclusive domain of Allah Ta` ala. Al-Khadir (علیہ السلام) or some other human being cannot be associated with it.
If, at this point, someone were to say: If it was in the knowledge of Allah Ta’ ala that this boy will grow into an infidel and mislead his parents as well, then, this event - true to the knowledge of Allah Ta` ala - should have necessarily transpired as it did. Then this doubt would be incorrect for the reason that nothing can come into being contrary to Divine knowledge.
It can be answered by saying that it was there in Divine knowledge with the appendage and condition: If he reached maturity, he will not only become a disbeliever himself but would pose a danger for other Muslims also. Then, as he was killed before reaching the age of maturity, the ensuing event is not contrary to Divine Knowledge. (Mazhari)
Ibn Abi Shaibah, Ibn al-Mundhir and Ibn Abi Hatim have reported from Ibn ` Atiyyah that Allah Ta` ala had blessed the parents of the slain boy with a girl in his place who became the mother of a prophet. And, as in a report from Sayyidna Ibn ` Abbas ؓ she gave birth to two prophets. Some other reports say that through the prophet she gave birth to, Allah Ta` ala gave guidance to a large community.
Ta muốn Allah sẽ ban cho hai người họ một đứa con trai khác ngoan đạo, tốt đẹp và thanh sạch hơn và sẽ yêu thương cha mẹ hơn nó.
Còn đối với bức tường mà ta đã dựng nó thẳng đứng trở lại nhưng ngươi phản đối, nó là của hai đứa trẻ mồ côi trong thị trấn, cha của chúng vừa mới qua đời khi chúng ta đến thị trấn, và có một kho tài sản được chôn ở phía dưới bức tường đó để dành cho chúng, vì cha của chúng lúc còn sống là một người ngoan đạo nên Thượng Đế của Ngươi - hỡi Musa - muốn khi nào hai đứa trẻ đó trưởng thành, chúng sẽ lấy kho tài sản đó ra sử dụng. Bởi vậy, nếu như bức tường đó ngã sụp lúc này thì kho tài sản sẽ được phát hiện và có nguy cơ bị lấy mất. Cách hành xử này đến từ lòng thương xót của Thượng Đế của ngươi dành cho hai đứa trẻ, và ta đã không hành động theo ý của ta. Đấy là ý nghĩa về những điều mà ngươi đã không thể kiên nhẫn.
Tungkol sa bakod na inayos ko at minasama mo sa akin ang pag-ayos niyon, iyon ay pag-aari ng dalawang munting batang lalaki sa lungsod na pinuntahan natin, na namatay na ang ama nilang dalawa. Sa ilalim ng bakod ay may kayamanang nakalibing para sa kanilang dalawa. Ang ama ng dalawang batang ito noon ay maayos. Kaya nagnais ang Panginoon mo, O Moises, na tumuntong silang dalawa sa gulang ng kasapatang isip, na lumaki silang dalawa, at magpalabas silang dalawa ng kayamanan nilang dalawang nakalibing sa ilalim niyon, yayamang kung sakaling bumagsak ang bakod sa sandaling iyon ay talagang malalantad ang kayamanan nilang dalawa at sasailalim sa pagkawala. Ang pakanang ito ay isang awa mula sa Panginoon mo sa kanilang dalawa. Ang anumang ginawa ko mula sa pagpupunyagi ko, iyon ang paliwanag sa hindi mo kinaya ang pagtitiis doon."
About the statement: وَكَانَ تَحْتَهُ كَنزٌ لَّهُمَا (and there was beneath it a treasure for them - 82), Sayyidna Abu al-Dard' ؓ has reported from the Holy Prophet ﷺ that it was a treasure chest of gold and silver. (Narrated by Tirmidhi and a1-Hakim, from Mazhari)
Sayyidna Ibn ` Abbas ؓ said that it was a tablet of gold inscribed with the following good counsel. This report was also narrated by Sayyidna ` Uthman ibn ` Affan ؓ عنہ with its chain of narrators ascending to the Holy Prophet ﷺ : (Qurtubi)
1. بسم اللہ الرحمٰن الرحیم Bismillahir-Rahmanir-Rahim: With the name of Allah, the Most Merciful, the Very Merciful).
2. Amazing is the person who believes in destiny, then how could he despair.
3. Amazing is the person who believes that Allah Ta’ ala is the sponsor of all in their sustenance, still, why would he consume himself in striving for more than he needs and in achieving what is redundant.
4. Amazing is the person who believes in death yet, how could he remain all happy.
5. Amazing is the person who believes in the reckoning of the Hereafter yet, how could he afford to be heedless.
6. Amazing is the person who knows the world and its vicissitudes yet, how could he sit relaxed about it.
7. لا إله إلا اللہ محمد رسول اللہ (la ilaha illallah Muhammad rasulullah: There is no god but Allah Muhammad is a messenger of Allah).
The benefit of the righteousness of parents reaches children, and their children.
The statement: وَكَانَ أَبُوهُمَا صَالِحًا (and their father was a pious man - 82) carries a hint that arrangements were made to have the buried treasure secured for the orphan children through al-Khadir for the reason that the father of the orphan children was some pious man dear in the sight of Allah. Therefore, it was to grant his wish and to bring benefit to his children that Allah Ta’ ala made this arrangement. Muhammad ibn al-Munkadir says: 'It is because of the piety and righteousness of a servant of His that Allah Ta’ ala protects his children, and the children of his children, and his family, even the homes built around his own.' (Mazhari)
As in al-Qurtubi, sage Shibli used to say that he was a guarantee of peace for the city and the area adjoining it. When he died, it was soon after his burial that the disbelievers of Dailam crossed Euphrates and took over Baghdad. At that time, everyone was saying that they were struck by double distress - the death of Shibli and the sack of Dailam, (Qurtubi, p. 29, v. 11)
According to Tafsir Mazhari, this verse also indicates that people too should show consideration and affection for the children of the learned and the pious - unless, of course, they were to succumb to disbelief and sin.
Later, the word: اَشُدّ (ashudd) in: أَن يَبْلُغَا أَشُدَّهُمَا (that they reach their maturity - 82) is a plural form of: شدّہ (shiddah) meaning maturity, the age when one reaches full maturity and becomes able to decide what is good or bad for him. According to Imam Abu Hanifah (رح) ، this is the age of twenty-five years. Others put it at forty years because it appears in the Qur'an: حَتَّىٰ إِذَا بَلَغَ أَشُدَّهُ وَبَلَغَ أَرْبَعِينَ سَنَةً (until when he reaches his maturity and reaches [ the age of ] forty years - al-Ahqaf, 46:15)
Prophetic Eloquence and the Nuances of Etiquette: An Example
Before we turn to this example, let us first understand that nothing can happen in this world, good or bad, without the will and intention of Allah Ta` ala. All phenomena of good and evil is as created by Him and is subservient to His intention and will. Things understood or named as evil or bad do deserve to be called as evil or bad in terms of particular individuals and particular circumstances. But, given a total world-view, they all are necessary and nothing but good in terms of being a Divine creation as based on wisdom.
In short, whatever calamity or accident stands activated in this world simply cannot materialize without the will and intention of Allah Ta` ala. In that respect, every good and evil can also be attributed to Allah Ta’ ala. But, the fact is that, given the creation of Allah Ta’ ala, no evil is evil. Therefore, etiquette demands that evil should not be attributed towards Allah Ta` ala. The words of Sayyidna Ibrahim (علیہ السلام) mentioned in the Qur'an: وَالَّذِي هُوَ يُطْعِمُنِي وَيَسْقِينِ وَإِذَا مَرِضْتُ فَهُوَ يَشْفِينِ (It is He who gives me [ things ] to eat and drink, [ 26:79] and when I am sick, it is He who cures me - 26:80) are a good example. They teach us the same etiquette when the provision of food and drink has been attributed to Allah Ta` ala. Then comes the provision of cure from sickness. This too has been attributed to Him. In between came the mention of sickness. He attributed it to himself in the words: وَإِذَا مَرِضْتُ فَهُوَ يَشْفِينِ and when I am sick, it is He who cures me) - not in the manner: When He makes me fall sick, He cures me too.
Let us now consider the diction of al-Khadir (علیہ السلام) . When he formed the intention of breaking the boat - which was obviously a vicious act - he attributed this intention to himself and said: اَرَدتُ (ara[ d ] tu: I wanted to make it defective - 79). After that, he mentioned the killing of the boy and wished someone would replace him who would be better than him. Here, there was evil in the act of killing while being blessed with better progeny in his place was something good. Therefore, because of this common factor, the form used was that of the first person, plural. It was said: اَرَدنَا (aradna: we wished - 81) so that whatever obvious evil there lies in it is beamed back to his own self and whatever good lies in it stands attributed to Allah Ta’ ala. As for the third event - setting the wall right to secure the property of the orphans - it was nothing but good. This was attributed entirely to Allah Ta` ala by saying: فَأَرَادَ رَبُّكَ (fa arada rabbuk: So your Lord willed - 82).
Is al-Khadir (علیہ السلام) alive, or is he dead?
The event related to al-Khadir (علیہ السلام) mentioned in the Qur'an has nothing to do with the question of his life or death after it. Therefore, no clear statement in this regard is present in the Qur'an, and Sunnah. Some reports suggest his being alive till now while others tell us otherwise. Thus, scholarly opinion has always been at variance in this matter. Those who hold that he is alive argue on the basis of the narrative from. Sayyidna Anas ؓ carried by al-Hakim in his al-Mustadrak. It says, when the Holy Prophet ﷺ left this mortal world, there came a person in black and white beard. Tearing the crowd of people, he reached inside and started weeping. Then, turning to the noble Companions ؓ ، he said the following words:
اِنَّ فِی اللہِ عَزَآءً مَّن کُلِّ مُصِیبَۃِ وَّعِوَضاً مِّن کُلِّ فَآیٔتِ ، وَّ خَلَفاً مِّن کُلِّ ھَالِکِ ، فَاِلَی اللہِ فَاَنِیبُوا وَاِلَیہِ فَاَرغَبُوا وَنَظَرُہ ، اِلَیکُم فِی البَلَاء فَنظُرُوا فَاِنَّمَا المُصَابُ مَن لَّم یُجبَر
Indeed, in Allah there is endurance against all distress, and recompense of everything taken away, and He is the real caretaker for He alone survives after everyone is dead. So, return to Allah, turn to Him passionately and long for Him alone - because, deprived is he who has been deprived of the reward of enduring distress.
After having said these words, when the visitor departed, Sayyidna Abu Bakr and Sayyidna ` Ali ؓ said, he was al-Khadir. This narrative has also been reported by Ibn al-Jazri in his al-Hisn al-Hasin where the compiler is particular about including nothing but what is authentic.
And in Sahih Muslim, it appears that Dajjal (Imposter) will reach a point close to Madinah when a man of Madinah will come out to confront him. He will be the best of men during that time, or among the better ones. Abu Ishaq said, this person will be al-Khadir (علیہ السلام) .' (Qurtubi)
And Ibn Abi ad-Dunya has reported in Kitab al-Hawatif with necessary chains of authority that Sayyidna ` Ali ؓ met al-Khadir (علیہ السلام) who told him about a Du` a' which, if recited by anyone after every Salah, would bring for him great reward, forgiveness and mercy. That prayer is given below:
یَامَن لَّا یُشغِلُہ، سَمعِ ، َّیَا مَن لَّا تُغلِطُہُ المَسَآیٔلُ ، وَیَا مَن لَّا یَبرَمُ مَن اِلحَاحِ المُلِحَّینَ ، اَذِقنِی بَردَ عَفوِکَ وَ حِلَاوَۃَ مَغفِرَتِکَ
O He whose hearing of one thing does not hamper His hearing of the other,
And 0 He who never errs in responding to (millions of) requests simultaneously,
And 0 He who never becomes weary of the plaints made repeatedly by those who make them in prayers, let me, in Your mercy, have a cool taste of Your forgiveness and sweetness of Your pardon. (Qurtubi)
Then, within the same book, exactly the same event, the same prayer and the same incidence of meeting with al-Khadir (علیہ السلام) has been reported from Sayyidna ` Umar ؓ as well. (Qurtubi)
Similar to this, there are countless events relating to al-Khadir (علیہ السلام) that have been attributed to the community's men of Allah ( اَولِیَاء awliya' ).
As for those who do not accept the likelihood of al-Khadir (علیہ السلام) being alive, their major argument comes from the Hadith of Sayyida ` Abdullah ibn ` Umar ؓ appearing in Sahih Muslim. He says, 'one night, the Holy Prophet ﷺ led the ` Isha' prayer for us during the latter days of his blessed life. After having turned for salam, he rose and said these words:
اَرَیٔتکُم لَیلُتَکُم ھٰذِۃٖ فَاِنَّ عَلٰی رَاسِ مِایٔۃِ سَنَۃِ مَّنھَا لَا یَبقٰی مِمَّن ھُوَعَلٰی ظَھرِ الاَرضِ اَحَدُ
Do you see this night of yours? And after a hundred years from this night, not one of those present over the land will be alive!
After having narrated this report, Sayyidna Ibn ` Umare ؓ said, 'people say different things about it. But, what the Holy Prophet ﷺ meant to say was that this age will be over after hundred years.'
This narrative has been reported in Sahih Muslim also from Sayyidna Jabir ibn ` Abdullah, almost in the same words. But, after having quoted this report, Allamah al-Qurtubi said, 'it offers no conclusive argument for those who hold that the notion of al-Khadir (علیہ السلام) being alive is false because, in this narrative, the words used for the entire progeny of Sayyidna Adam (علیہ السلام) are general with a strong emphasis on the generality. Yet, it contains no decisive authority (nass) to prove that this generality covers the entire progeny of Sayyidna Adam (علیہ السلام) necessarily. The reason is that Sayyidna ` Isa (علیہ السلام) too is among the progeny of Sayyidna Adam (علیہ السلام) who has not died, nor was he killed. Therefore, as obvious, the letters: الف لام (alif-lam) in the words: عَلٰی الاَرضِ ('ala al-ard: over the land) is the alif-lam of 'ahd,' (which points out to something familiar to the addressees), and means the land of Arabia. It does not include the whole land mass of the world out of which the Arabs had never heard even the names of the land of Gog and Magog (Ya'juj and Ma'juj), the far East and the Islands of the West.' This was the view of ` Allamah al-Qurtubi.
Similarly, some people have taken the issue of the Finality of Prophethood as contrary to the notion of al-Khadir (علیہ السلام) being alive. The answer to this is also clear. It can be said that the way the 'life' of Sayyidna ` Isa (علیہ السلام) is not contrary to the Finality of Prophethood, the 'life' of al-Khadir can also be quite similar.
Some people have raised a doubt about the 'life' of al-Khadir` (علیہ السلام) . They say, if he were present during the blessed period of the Holy Prophet ﷺ ، it would have been mandatory for him to come to him and to serve the cause of Islam under him. Because, it was said in Hadith: لَو کَانَ مُوسٰی حَیَّاً لَّمَا وَسِعَہ، اِلَّا اِتِّبَاعِی "Had Musa been alive [ today ], he would have had no choice but to follow me [ for my coming has resulted in the abrogation of the Faith of Musa But, not far out is the possibility that the 'life' and prophethood of al-Khadir 'still may be different from that of the usual Shari` ah-bearing prophets. Since he is charged with the duty of carrying out certain affairs of creation (takwin) entrusted with him by Allah Ta` ala, He takes care of this appointed duty staying aloof from people at large. As for following the Shari’ ah of the Last Prophet ﷺ ، it is not a far out proposition that he may have started acting in accordance with it after the advent of the prophethood of Sayyidna Muhammad al-Mustafa ﷺ . (Allah knows best).
In Tafsir al-Bahr al-Muhit, Abu Hasan has reported events of several pious elders having met al-Khadir (علیہ السلام) but, along with it, he has also said:
وَالجُمھُورُ عَلٰی اَنَّہ ، مَاتَ
As for the majority of religious scholars, they hold the position that al-Khadir (علیہ السلام) has died. (al-Bahr al-Muhit, p. 147, vol.6)
In Tafsir Mazhari, Qadi Thana'ullah of Panipati has said, 'the resolution of all these difficulties lies in what Sayyid Ahmad al-Sarhandi, known as the reviver of the second Islamic millennium, said on the basis of his mukashafah (discovery through induced illumination). His words are: 'I personally asked al-Khadir (علیہ السلام) about this matter in a state of kashf. He said', "I and Ilyas (علیہ السلام) are both not alive. But, Allah Ta’ ala has granted us the ability to appear in the guise of living men and help people in different ways." (Allah, the Pure, the Exalted, knows best)
Conclusion
I have said earlier that none of our articles of faith or problems of religious practice is connected with the death or life of al-Khadir (علیہ السلام) . Therefore, no clarification or explanation was given in the Qur’ an and Sunnah about it. So, there is just no need to enter into unnecessary discussion or debate in it, nor have we been obligated to believe in any one of the sides of the issue. But, as this problem has found currency on a wider level, details have been provided..
Per quanto riguarda il muro che ho riparato, e alla cui riparazione ti sei opposto, vi sono due bambini, nel villaggio in cui siamo giunti, il cui padre è morto, e quel muro appartiene a loro. Sotto quel muro vi è sepolto del denaro destinato a loro, e il padre di questi due giovani era buono. Il tuo Dio ha voluto, o Mūsā, che giungessero alla maggiore età e crescessero, e prelevassero ciò che era stato seppellito al di sotto; se il muro avesse ceduto ora, il loro denaro sarebbe stato rivelato e avrebbe rischiato di essere perduto. E tutto ciò che ho fatto è un piano, da parte del tuo Dio, di misericordia nei loro confronti, e non l'ho fatto di mia iniziativa; e questa è l'interpretazione dei fatti verso i quali non hai avuto alcuna pazienza".
I naposlijetku je el-Hidr kazao: “Kad je riječ o onom zidu što sam ga ispravio i učvrstio, on je pripadao dvojici dječaka, siročadi iz onog grada u kojem smo bili, a ispod zida nalaze se zlato i srebro, njihova svojina. Otac im je bio dobar i bogobojazan čovjek, pa je Allah, iz Svoje dobrote, želio da oni odrastu i izvade blago ispod zida. Jer da je zid pao, blago bi se otkrilo i bilo podložno propasti. Ništa od ovog nisam učinio po svom nahođenju, već Allahovom voljom i naredbom. To je objašnjenje za moje postupke koje si osudio. Eto tako je bilo, a ti nisi bio upućen u suštinu stvari, pa se nisi mogao suzdržati komentara.”
As for the wall which I fixed but you criticised me for fixing, it belonged to two young boys in the town we went to and whose father had passed away. Beneath the wall some wealth of theirs was buried. And the father of these two boys was pious. So your Lord intended, O Moses, that they reach the age of discerning and grow up, and take out their wealth which was buried underneath it, because if the wall were to fall now, their wealth would become exposed and go to waste. And this plan was your Lord’s mercy on them. And I did not do this of my own judgment. This is the explanation of what you were unable to bear”.
En cuanto al muro que arreglé, pero me reprochaste, pertenecía a dos niños del pueblo al que fuimos y cuyo padre había fallecido. Debajo del muro se enterraron algunas riquezas para ellos. El padre de estos dos niños era piadoso. Así que tu Señor quiso que cuando ellos alcanzaran a la edad de la madurez, encontraran sus riquezas que estaban enterradas debajo de él, porque si el muro cayera ahora, su riqueza quedaría expuesta y se perdería. Este plan fue una misericordia de tu Señor para ellos. No hice esto por iniciativa propia. Esta es la explicación de aquello con lo que no tuviste paciencia”.
Yıkılmaya yüz tutmuş duvarı düzeltmeme karşı çıkmana gelince, bu duvar gelmiş olduğumuz şehirde babaları ölmüş iki gence aitti. Bu duvarın altında o ikisine ait gömülü bir hazine vardı. Bu iki çocuğun babası salih bir kimseydi. -Ey Musa!- Rabbin olgunluk yaşına ulaşıp büyümelerini istedi ki, o duvarın altında bulunan gömülü mallarını kendileri çıkarsınlar. Eğer duvar şimdi çökecek olsaydı hazine ortaya çıkacak ve zayi olacaktı. Bu önlem Rabbinin o ikisine olan merhametindendi. Ben bunu yapmak için çabaladım; senin sabremediğin şeylerin iç yüzü işte budur.
Interpretation of why the Wall was repaired for no Charge
In this Ayah there is a proof that the word Qaryah (village) may be used to refer to a city (Madinah), because Allah first says,
حَتَّى إِذَآ أَتَيَآ أَهْلَ قَرْيَةٍ
(till when they came to the people of a town (Qaryah)) 18:77, but here He says:
فَكَانَ لِغُلَـمَيْنِ يَتِيمَيْنِ فِى الْمَدِينَةِ
(it belonged to two orphan boys in the town (Al-Madinah);) This is like the Ayat:
وَكَأَيِّن مِّن قَرْيَةٍ هِىَ أَشَدُّ قُوَّةً مِّن قَرْيَتِكَ الَّتِى أَخْرَجَتْكَ
(And many a town (Qaryah), stronger than your town which has driven you out We have destroyed) 47:13 and;
وَقَالُواْ لَوْلاَ نُزِّلَ هَـذَا الْقُرْءَانُ عَلَى رَجُلٍ مِّنَ الْقَرْيَتَيْنِ عَظِيمٍ
(And they say: "Why is not this Qur'an sent down to some great man of the two towns (Al-Qaryatayn)")43:31 meaning Makkah and At-Ta'if. The meaning of the Ayah 18:82 is: "I repaired this wall because it belonged to two orphan boys in the city, and underneath it was some treasure belonging to them." `Ikrimah, Qatadah and others said, "Underneath it there was some wealth that was buried for them." This meaning is apparent from the context of the Ayah, and is the view chosen by Ibn Jarir (may Allah have mercy on him).
وَكَانَ أَبُوهُمَا صَـلِحاً
(their father was a righteous man,) indicates that a righteous person's offspring will be taken care of, and that the blessing of his worship will extend to them in this world and in the Hereafter. This will occur through his intercession for them, as well as their status being raised to the highest levels of Paradise, so that he may find joy in them. This was stated in the Qur'an and reported in the Sunnah. Sa`id bin Jubayr narrated from Ibn `Abbas: "They were taken care of because their father was a righteous man, although it is not stated that they themselves were righteous."
فَأَرَادَ رَبُّكَ أَن يَبْلُغَآ أَشُدَّهُمَا وَيَسْتَخْرِجَا كَنزَهُمَا
(your Lord intended that they should attain their age of full strength and take out their treasure) Here will is attributed to Allah, the Exalted, because no one else is able to bring them to the age of full strength and puberty except Allah. In contrast, He said about the boy:
فَأَرَدْنَآ أَن يُبْدِلَهُمَا رَبُّهُمَا خَيْراً مِّنْهُ زَكَـوةً
(So we intended that their Lord should exchange him for them for one better in righteousness) and concerning the ship:
فَأَرَدتُّ أَنْ أَعِيبَهَا
(So I wished to make a defective damage in it,) And Allah knows best.
Was Al-Khidr a Prophet
رَحْمَةً مِّن رَّبِّكَ وَمَا فَعَلْتُهُ عَنْ أَمْرِى
(as a mercy from your Lord. And I did them not of my own accord.) Meaning, `These three things that I did, come from the mercy of Allah for those we have mentioned, the crew of the ship, the parents of the boy and the two sons of the righteous man; I was only commanded to do these things that were enjoined upon me.' This is proof and evidence in support of those who say that Al-Khidr, peace be upon him, was a Prophet, along with the Ayah which we have already quoted:
فَوَجَدَا عَبْدًا مِّنْ عِبَادِنَآ ءَاتَيْنَاهُ رَحْمَةً مِّنْ عِندِنَا وَعَلَّمْنَاهُ مِن لَّدُنَّا عِلْمًا
(Then they found one of Our servants, on whom We had bestowed mercy from Us, and whom We had taught knowledge from Us.) 18:65
Why he was called Al-Khidr
Imam Ahmad recorded that Abu Hurayrah, may Allah be pleased with him, said that the Prophet said concerning Al-Khidr؛
«إِنَّمَا سُمِّيَ خَضِرًا لِأَنَّهُ جَلَسَ عَلَى فَرْوَةٍ بَيْضَاءَ، فَإِذَا هِيَ تَهْتَزُّ مِنْ تَحْتِهِ خَضْرَاء»
(He was called Al-Khidr because he sat on a barren Farwah that turned white, then it turned green (Khadra') beneath him.) Imam Ahmad also recorded this from `Abdur-Razzaq. It was also recorded in Sahih Al-Bukhari from Hammam from Abu Hurayrah that the Messenger of Allah ﷺ said,
«إِنَّمَا سُمِّي الْخَضِرَ لِأَنَّهُ جَلَسَ عَلَى فَرْوَةٍ، فَإِذَا هِيَ تَهْتَزُّ مِنْ تَحْتِهِ خَضْرَاء»
(He was called Al-Khidr because he sat on a barren Farwah and it turned green (Khadra') beneath him.) The meaning of Farwah here is a patch of withered vegetation. This was the view of `Abdur-Razzaq. It was also said that it means the face of the earth.
ذَلِكَ تَأْوِيلُ مَا لَمْ تَسْطِـع عَّلَيْهِ صَبْراً
(That is the interpretation of those (things) over which you could not be patient.) meaning, `this is the explanation of the things which you could not put up with or be patient with until I took the initiative of explaining them to you.' When he explained them and made them clear and solved the confusion, he used a milder form of the verb,
تَسْطِـع
(you could) When the matter was still confusing and very difficult, a more intensive form was used,
سَأُنَبِّئُكَ بِتَأْوِيلِ مَا لَمْ تَسْتَطِع عَّلَيْهِ صَبْراً
(I will tell you the interpretation of (those) things over which you were unable to be patient with) 18:78. The intensity of the verbal form used reflects the intensity of the confusion felt. This is like the Ayah:
فَمَا اسْطَـعُواْ أَن يَظْهَرُوهُ
(So they (Ya`juj and Ma`juj) were not able to scale it) 18:97 which means ascending to its highest point,
وَمَا اسْتَطَـعُواْ لَهُ نَقْبًا
(nor are they able to dig through it) 18:97 which is more difficult than the former. The intensity of the verbal form used reflects the difficulty of the action, which has to do with the subtleties of meaning. And Allah knows best. If one were to ask, what happened to the boy-servant of Musa who appears at the beginning of the story but then is not mentioned The answer is that the objective of the story is what happened between Musa and Al-Khidr. Musa's boy-servant was with him, following him. It is clearly mentioned in the Sahih Hadiths referred to above that he was Yusha` bin Nun, who was the one who became the leader of the Children of Israel after Musa, peace be upon him.
Adapun dinding rumah yang aku perbaiki dan yang engkau ingkari perbaikannya maka ia adalah milik dua anak kecil di kota yang kita datangi dan ayah mereka sudah wafat, sedangkan di bawah dinding itu terdapat harta peninggalan ayah mereka untuk mereka berdua. Ayah mereka berdua adalah orang saleh, sehingga Tuhanmu -wahai Musa- menghendaki agar keduanya mencapai usia dewasa dan besar, lalu mengeluarkan harta mereka yang tersimpan di bawah dinding tersebut, sebab apabila dinding tersebut roboh niscaya harta yang tersimpan tersebut akan terlihat dan kemungkinan akan hilang. Sungguh pengaturan ini merupakan rahmat dari Tuhanmu atas mereka, adapun yang kuperbuat maka bukanlah atas kehendakku sendiri. Itulah keterangan dan maksud perbuatan-perbuatanku yang engkau tidak sanggup bersabar terhadapnya."
Le mur dont tu m’as reproché la reconstruction, appartenait à deux garçons orphelins de père de la ville où nous nous sommes rendus. Un trésor que leur avait laissé leur père vertueux était enfoui sous ce mur et ton Seigneur, ô Moïse, voulut qu’ils atteignent l’âge de raison et qu’ils découvrent eux-mêmes le trésor qui leur est destiné. Si le mur s’était totalement écroulé, il l’aurait mis à nu et exposé au vol. Ceci est une mesure dictée par ton Seigneur, une miséricorde envers eux et je n’ai pas agi de ma propre initiative. Voici l’explication de ce que tu n’as pas supporté me voir commettre.
It may be gathered from these examples that God is always actively taking care of this world. On the grounds of this world being for the purpose of trial or test, He has kept the system of this world functioning on the basis of ‘cause and effect’, yet He intervenes in this system again and again. God sometimes adopts a constructive method and sometimes a seemingly destructive method. But, on every occasion, from the point of view of broad inner wisdom, it is all attributable to His graciousness, and it is meant to ensure that in the course of the free play of cause and effect, the real purposes behind creation are not defeated.
The Story of Dhul-Qarnayn Allah says to His Prophet ,
وَيَسْـَلُونَكَ
(And they ask you) O Muhammad ,
عَن ذِى الْقَرْنَيْنِ
(about Dhul-Qarnayn.) i.e., about his story. We have already mentioned how the disbelievers of Makkah sent word to the People of the Book and asked them for some information with which they could test the Prophet . They (the People of the Book) said, `Ask him about a man who traveled extensively throughout the earth, and about some young men who nobody knows what they did, and about the Ruh (the soul),' then Surat Al-Kahf was revealed. Dhul-Qarnayn had great Power
إِنَّا مَكَّنَّا لَهُ فِى الاٌّرْضِ
(Verily, We established him in the earth,) means, `We have given him great power, so that he had all that kings could have of might, armies, war equipment and siege machinery.' So he had dominion over the east and the west, all countries and their kings submitted to him, and all the nations, Arab and non-Arab, served him. Some of them said he was called Dhul-Qarnayn (the one with two horns) because he reached the two "Horns" of the sun, east and west, where it rises and where it sets.
وَآتَيْنَـهُ مِن كُلِّ شَىْءٍ سَبَباً
(and We gave him the means of everything.) Ibn `Abbas, Mujahid, Sa`id bin Jubayr, `Ikrimah, As-Suddi, Qatadah, Ad-Dahhak and others said, "This means knowledge." Qatadah also said,
وَآتَيْنَـهُ مِن كُلِّ شَىْءٍ سَبَباً
(and We gave him the means of everything.) "The different parts and features of the earth." Concerning Bilqis, Allah said,
وَأُوتِيَتْ مِن كُلِّ شَىْءٍ
(she has been given all things) 27:23, meaning all things that monarchs like her are given. Thus too was Dhul-Qarnayn: Allah gave him the means of all things, meaning the means and power to conquer all areas, regions and countries, to defeat enemies, suppress the kings of the earth and humiliate the people of Shirk. He was given all that a man like him would need. And Allah knows best.
Ô Messager, les polythéistes et les juifs te questionnent afin de tester le savoir que tu détiens au sujet de Dhû al-Qarnayn (dhu l-qarnayni). Dis: Je vous réciterai certains évènements de son histoire afin que vous en déduisiez des leçons et que vous vous rappeliez.
"Mereka akan bertanya kepadamu (Muhammad) tentang Dzulqarnain.
Katakanlah, 'Aku akan bacakan kepadamu cerita tentangnya.' Sesungguhnya Kami telah memberi
kekuasaan kepada-nya di (muka) bumi, dan Kami telah memberikan kepadanya
jalan (untuk mencapai) segala sesuatu, maka dia pun menempuh suatu
jalan. Hingga apabila dia telah sampai ke tempat terbenamnya matahari, maka dia melihat matahari
terbenam di dalam laut yang berlumpur hitam, dan dia mendapati di situ segolongan umat. Kami
berkata, 'Hai Dzulqarnain, kamu boleh menyiksa atau boleh berbuat kebaikan terhadap mereka.'
Dzulqarnain berkata, 'Adapun orang yang berbuat aniaya, maka kami kelak akan mengazabnya,
kemudian dia dikembalikan kepada Rabbnya, lalu Dia mengazab-nya dengan azab yang tidak ada
taranya. Adapun orang-orang yang beriman dan beramal shalih, maka baginya pahala yang terbaik
sebagai balasan, dan akan Kami titahkan kepadanya (perintah) yang mudah
dari perintah-perintah Kami'." (Al-Kahfi: 83-88).
(83) Orang-orang ahli Kitab atau kaum musyrikin bertanya kepada
Rasulullah tentang kisah Dzulqarnain. Maka Allah meme-rintahkan beliau untuk berkata, ﴾
سَأَتۡلُواْ عَلَيۡكُم مِّنۡهُ ذِكۡرًا 83 ﴿ "Aku akan bacakan kepadamu cerita tentangnya." Di
dalam kisah ini, terdapat berita yang bermanfaat dan arah pembicaraan yang menakjubkan.
Maksudnya, aku akan menceritakan kepada kalian tentang sifat-sifatnya yang bisa menjadi bahan
perenungan dan pelajaran. Ada-pun keadaan-keadaan selain itu, maka beliau tidak membacakan (ceritanya) kepada mereka.
(84-85) ﴾ إِنَّا مَكَّنَّا لَهُۥ فِي ٱلۡأَرۡضِ ﴿ "Sesungguhnya Kami telah memberi kekuasaan kepadanya di (muka) bumi," maksudnya, Allah menjadikan-nya raja dan memudahkannya untuk menerobos penjuru-penjuru bumi dan memudahkan tunduknya mereka kepadanya. ﴾
وَءَاتَيۡنَٰهُ مِن كُلِّ شَيۡءٖ سَبَبٗا 84 ﴿ "Dan Kami telah memberikan kepadanya jalan (untuk mencapai) segala sesuatu," maksudnya Allah memberinya sebab
kausalitas yang dapat mengantarkan dirinya kepada apa yang telah dia capai, untuk dipergunakan
melumpuhkan negeri-negeri dan memudahkannya masuk ke wilayah-wilayah yang jauh, dan dia telah
beramal dengan sebab-sebab yang Allah berikan kepadanya. Maknanya, dia mem-pergunakan
fasilitas-fasilitas tersebut sebagaimana mestinya. Tidak setiap orang yang mempunyai sebab
kausalitas mampu menjalan-kannya, dan tidak setiap orang sanggup memperoleh sebab kau-salitas.
Bila sudah terpadukan antara kesanggupan memperoleh sebab kausalitas yang hakiki dan
menjalankannya, niscaya terwu-judlah tujuan. Bila keduanya tidak ada atau salah satunya (tidak terpenuhi), maka tujuannya tidak terealisasikan. Sebab kausalitas
yang Allah berikan kepadanya, tidak diberitahukan oleh Allah dan RasulNya kepada kita, dan
riwayat-riwayat pun tidak banyak menyinggungnya dalam bentuk yang mengarah kepada keyakinan.
Oleh karena itu, tidak ada kelonggaran yang bisa kita lakukan selain diam saja tentang persoalan
tersebut, tidak menoleh kepada riwayat-riwayat israiliyyat yang dikutip oleh para pembawa
riwayat dan kisah semacamnya. Tetapi, kita sudah mengetahui secara global bahwa ia adalah sebab
kausalitas yang kuat, variatif, bersifat inter-nal atau eksternal. Dengan itu, ia mempunyai
pasukan besar yang berjumlah banyak dan bersenjatakan memadai serta penuh keter-aturan. Dengan
itu pula, dia mampu menumbangkan musuh-musuh, memudahkan perjalanan menuju belahan bumi bagian
timur dan barat serta penjuru-penjuru dunia.
(86) Maka Allah memberikan kepadanya sesuatu untuk sampai ke ﴾ مَغۡرِبَ
ٱلشَّمۡسِ ﴿ "tempat terbenamnya matahari," hingga melihat matahari dalam jangkauan pandang mata, seolah-olah ia ﴾
تَغۡرُبُ فِي عَيۡنٍ حَمِئَةٖ ﴿ "terbenam di dalam laut yang berlumpur hitam," maksudnya yang berwarna hitam. Ini sudah menjadi pemandangan biasa bagi orang yang antara tempatnya dan garis ufuk matahari bagian barat ter-pisahkan oleh air. Menyaksikannya terbenam di atas air, meskipun matahari itu sebenarnya sangat tinggi ﴾
وَوَجَدَ عِندَهَا ﴿ "dan dia mendapati di situ," yaitu di tempat terbenamnya matahari ﴾
قَوۡمٗاۖ قُلۡنَا يَٰذَا ٱلۡقَرۡنَيۡنِ إِمَّآ أَن تُعَذِّبَ وَإِمَّآ أَن تَتَّخِذَ فِيهِمۡ
حُسۡنٗا 86 ﴿ "segolongan umat. Kami berkata, 'Hai Dzulqarnain, kamu boleh menyiksa atau boleh
berbuat kebaikan terhadap mereka'," maksudnya, (kamu boleh berbuat apa saja) baik dengan cara menyik-sa mereka dengan
pembunuhan, pukulan, penahanan, atau cara lainnya, dan boleh juga dengan cara berbuat baik
kepada mereka. Jadi, ia dihadapkan pada dua pilihan. Karena, tampaknya mereka itu orang-orang
kafir, orang-orang fasik atau terdapat gejala se-macam itu pada mereka. Sebab, bila mereka itu
kaum Mukminin yang tidak berbuat kefasikan, niscaya tidak diperbolehkan baginya untuk menyiksa
mereka.
(87) Dzulqarnain mempunyai strategi syar'i yang menjadi-kannya pantas
menerima sanjungan dan pujian, karena curahan taufik Allah kepadanya. Ia berkata, "Aku akan
membagi menjadi dua bagian, ﴾ أَمَّا مَن ظَلَمَ ﴿ "adapun orang yang berbuat aniaya," dengan kekufuran, ﴾
فَسَوۡفَ نُعَذِّبُهُۥ ثُمَّ يُرَدُّ إِلَىٰ رَبِّهِۦ فَيُعَذِّبُهُۥ عَذَابٗا نُّكۡرٗا 87 ﴿ "maka
kami kelak akan mengazabnya, kemudian dia dikembalikan kepada Rabbnya, lalu Dia meng-azabnya
dengan azab yang tidak ada taranya," maksudnya, dia ditimpa dua hukuman, hukuman dunia dan
hukuman akhirat.
(88) ﴾ وَأَمَّا مَنۡ ءَامَنَ وَعَمِلَ صَٰلِحٗا فَلَهُۥ جَزَآءً
ٱلۡحُسۡنَىٰۖ ﴿ "Adapun orang-orang yang beriman dan beramal shalih, maka baginya pahala yang terbaik sebagai balasan," maksudnya, dia mendapatkan surga dan kondisi yang baik di sisi Allah sebagai balasan pada Hari Kiamat ﴾
وَسَنَقُولُ لَهُۥ مِنۡ أَمۡرِنَا يُسۡرٗا 88 ﴿ "dan akan Kami titahkan kepadanya (perintah) yang mudah dari perintah-perintah Kami," maksudnya Kami akan
mencurahkan ke-baikan kepadanya, berlembut-lembut dengannya dalam ucapan dan kami memudahkan
muamalah baginya. Ini menunjukkan status-nya dari kalangan raja yang shalih [dan]
wali yang adil lagi berilmu, yang mana dia sejalan dengan keridhaan Allah dalam menyikapi setiap
orang sesuai dengan kondisinya.
E gli idolatri e gli Ebrei ti chiedono, o Messaggero, mettendoti alla prova, riguardo la storia del Bicorne(Dhul-Ǭarnein). Di': "Vi narrerò la sua storia affinché ne prendiate atto e ve ne rammentiate".
Commentary
Verse 84 opens with the statement: يَسْأَلُونَكَ (They ask you). Who is asking? Related narratives show that they were the Quraysh of Makkah, those who were coached to ask three questions from the Holy Prophet ﷺ . The purpose was to test his prophethood and veracity. The questions were about Ruh (spirit), Ashab al-Kahf (People of Kahf) and Dhul-Qarnain. Two of these have already been answered. The story of the People of Kahf has appeared earlier in this Surah, 9-26. The question about 'Ruh' has appeared towards the later part of the previous Surah (Bani Isra'il 17:85). Who was Dhul-Qarnain and what happened to him? This is the third question. (Al-Bahr al-Muhit)
Dhul-Qarnain: His identity, period and country and the reason why he was so named
Why was he named Dhul-Qarnain? (the one having two horns) Regarding its reason, there are numerous sayings, and strong differences. Some said that he had two curly locks of hair, therefore, he was called Dhul-Qarnain. Some others said that he ruled countries of the East and West, therefore, he was named Dhul-Qarnain. There was someone who also said that he had marks on his head that resembled those of horns. It appears in some narratives that he had wound marks on both sides of his head, therefore, he was identified as Dhul-Qarnain. Allah knows best. But, this much already stands determined that the Qur’ an has certainly not given him the name of Dhul-Qarnain. In fact, this name came from the Jews. He may have been known by this name with them. Whatever part of the event of Dhul-Qarnain has been mentioned by the Holy Qur'an is no more than what is described below:
He was a righteous and just king who reached the East and the West and conquered countries in between and ruled there justly. All sorts of means had been provided to him by Allah Ta` ala in order to help him achieve his objectives. On the route of his conquests, he traveled in three directions: to the far West, to the far East and then to the mountain range in the North. At the last mentioned place, he closed the pass in between two mountains by a wall cast in molten metal which made it possible for the people of the area to stay protected against the pillage of Gog and Magog."
As for the question posed by the Jews to test the veracity and prophet-hood of the Holy Prophet ﷺ ، the answer given had left them satisfied.
They did not ask any_ more questions, such as: Why was he given the name, Dhul-Qarnain? Which country did he come from? What period of time did he belong to? This tells us that the Jews themselves took such questions to be unnecessary and redundant. And it is obvious that the Qur'an mentions only that part of history or stories which relates to what is beneficial in the present life or in the life to come, or on which depends the understanding of something necessary. Therefore, neither did the Qur'an take these things up nor were there any details about it described in any authentic Hadith. And it was for the same reason that the most righteous forbears of Islam, the Sahabah and the Tabi` in also paid no particular attention to it. Now the thing that remains to be addressed is this matter of historical narratives or that of the present Torah and Injil. Then it is also evident that perennial interpolations and alterations have not left even the present Torah and Injil intact as revealed Scriptures. Their status can now be that of history at the most. As for ancient historical narratives, they are overwhelmingly filled with Isra'ili tales, that come from no authentic source, nor have they been found trustworthy in the sight of the learned of any time. Whatever the commentators have said in this mat-ter is a compendium of these very historical narratives. Therefore, there are countless differences in them. Europeans have given great importance to history in modern times. No doubt, they have carried out pains-taking research in this field. Through archaeological excavations and collection of inscriptions and artifacts, they have tried to reach the reality behind past events and in this process, they have come up with achievements not matched in earlier times. But, archaeological finds, inscriptions etc., can certainly help support an event but it is not possible to read a whole event through these. For it, therefore, historical narratives alone have become the basis. As for the validity of old historical narratives in these matters, we have just now learnt that their status is no more than that of a story. In their books, scholars of Tafsir, classical or modern, have reported these narratives in their historical status only - no Qur'anic objective depends on the element of their authenticity. Here too, that which is necessary is being written with the same status in view. A comprehensive research relating to this event appears in 'Qasas al-Qur'an' by Maulana Hifzur-Rahman (رح) . Readers with a taste for history may see it there.
In some narratives, it appears that there have been four kings who ruled over the whole world - two believers, and two, disbelievers. The believing kings are Sayyidna Sulaiman (علیہ السلام) and Dhul-Qarnain while the disbelieving ones are Nimrod (Namrud) and Nebuchadnezzar (Bukht Nassar).
About Dhul-Qarnain, it is a strange coincidence that several men have been famous in the world while bearing the same name. And it is equally strange that the title Sikandar (Alexander) is also attached with the Dhul-Qarnain of every period of time.
Approximately three hundred years before Sayyidna Masih (علیہ السلام) ، there is a king known as Sikandar (Alexander). He is identified with the appellations of the Greek, the Macedonian, the Roman etc. He was the one who had Aristotle (Arastu) as his minister, who fought a war against Dara (Darius) and who conquered his country after killing him. This was the very last person to have become known in the world by the name Sikandar (Alexander). Stories relating to him are comparatively more famous around the world, so some people have also equated him with the Dhul-Qarnain mentioned in the Qur’ an. This is totally wrong because this person was a fire-worshipping polytheist. As for the Dhul-Qarnain mentioned by the Qur'an, he may not be a prophet for ` Ulama' have differed about his being a prophet. But, everyone unanimously agrees that he was a righteous believer - then, there is the textual authority of the Qur'an in its own right which bears testimony to it.
Quoting Ibn ` Asakir, Hafiz Ibn Kathir has given his complete family tree in al-Bidayah wa an-Nihayah which ascends to Sayyidna Ibrahim (علیہ السلام) . He has said, this is the Sikandar who is recognized as the Greek, the Egyptian and the Macedonian, who founded the city of Iskandariyah (Alexandria) after his name and the Roman calendar dates back to his time. This Sikandar Dhul-Qarnain appeared after a long passage of time from the first one. This time has been identified as being more than two thousand years. He was the one who killed Dara (Darius), overpowered the Persian monarchy and conquered their country. But, this person was a polytheist. Declaring him to be the one mentioned in the Qur’ an is totally wrong. Ibn Kathir's own words are being quoted below:
فاما ذولقرنین فھوا سکندر بن فیلبس بن مصریح بن برس بن مبطون بن رومی بن نعطی بن یونانبن یافث بن بونہ بن شرخون بن رومہ بن شرخط بن توفیل بن رومی بن لاصفر بن یقزبن العیص بن اسحٰق بن ابرٰھیم خلیل علیہ الصلوٰۃ والسلام ۔ کذا نسبہ الحافظ ابن عساکر فی تاریخہ المقدونی، الیونانی المصری بانی الاسکندریۃ الذی یؤرخ بایامہ الروم ، وکان متاٌخراً عن الاول بدھر طویل، وکان ھٰذی قبن المسیح بنحو من ثلثمایٔۃ سنۃ و کان ارسطا طالیس الفیلسوف وزیرہ و ھو الذی قتل دارا و اذل ملوک الفرس واوطاٌ ارضھم وانما نبھنا علیہ ، لان کثیرا من الناس یعتقد انھما واحد ، وان المذکور فی القران ھو الذی کان ارطاطلیس وزیرہ، فیقع بسبب ذلک خطاء کبیروفساد عریض طویل، فان الاوَّل کان عبداً مؤمنا صالحاوملکا عادلاً ، وکان وزیرہ الخضر، وقد کان بین زمانیھما ازید من الفی سنۃ، فاین ھذامن ھذا ؟ لا یستویان ولا یشتبھان الا علی غبی لا یعرف حقایٔق الامور (البدایۃ والنھایۃ ص 106/ج 2)
First of all, this research of Imam ibn Kathir, the great scholar of Hadith and history, helps remove a misconception. It clarifies that this Iskandar, who lived three hundred years before Sayyidna Masih (علیہ السلام) who fought Dara (Darius) and the Persian kings, and who is the founder of Alexandria, is not the Dhul-Qarnain mentioned in the Qur’ an. This misconception seems to have affected some leading commentators as well. Abu Hayyan in al-Bahr al-Muhit and ` Allamah 'Alusi in Ruh al-Ma'ani have said that this very Dhul-Qarnain is the one mentioned in the Qur’ an.
The second point emerges from the sentence of Ibn Kathir: وَ اَنَّہ کان نَبِیِّاً (he was a prophet). It shows that, in the sight of Ibn Kathir, the weightier opinion was that he was a prophet. Although, according to the majority of scholars, the weightier opinion is what Ibn Kathir has himself reported on the authority Abi al-Tufayl from Sayyidna Ali ؓ that he was neither a prophet nor an angel, rather was a righteous believer. Therefore, some ` Ulama have explained it by saying that the pronoun in: اَنَّہ کان (he was) reverts to Al-Khadir (علیہ السلام) and not to Dhul-Qarnain - which is closer in sense.
This leaves us with a problem. The Qur’ an mentions Dhul-Qarnain. Who is he? Which period of time did he belong to? Regarding this, sayings of ` Ulama' differ. According to Ibn Kathir, his time was the time of Sayyidna Ibrahim (علیہ السلام) two thousand years before the time of Alexander, the Greek, the Macedonian. Al-Khadir (علیہ السلام) was his minister. Ibn Kathir has also reported from the early righteous elders in al-Bidayah wa an-Nihayah that Dhul-Qarnain went for Hajj traveling on foot. When Sayyidna Ibrahim (علیہ السلام) found out about his arrival, he went out of Makkah to greet him. It is said that Sayyidna Ibrahim (علیہ السلام) also prayed for him and passed out some good counsel to him. (Al-Bidayah, p. 108, v. 3) Tafsir Ibn Kathir reports from Adhraqi that he did tawaf with Sayyidna Ibrahim (علیہ السلام) and offered sacrifice.
And Abu al-Raihan al-Bairuni has said in his book al-'Athar al-Baqiyah ` an al-Qurun al-Khaliyah that 'this Dhul-Qarnain mentioned in the Qur'an is Abu Bakr ibn Samma ibn ` Umar ibn Ifriqis al-Himyari, the one who conquered the East and West of the Earth. Tubba' al-Himyari al-Yamani has shown pride in his poetry that his grandfather, Dhul-Qarnain, was a believer. He says:
قد کان ذوالقرنین جدی مسلماً ملکاً علافی الرض غیر مبعَّد
بَلَغ المشارِقَ والمغارِبَ یَبتَغِی اسباب مُلکِ مَّن کَرِیمِ سَیِّدٖ
Dhul-Qarnain, my grandfather, was a believing Muslim
A king who conquered the non-believing Earth
He reached the Easts and the Wests seeking
Means of power from the noble Master.
Abu Hayyan has reported this narrative in al-Bahr al-Muhit. Ibn Kathir has also mentioned it in al-Bidayah wa an-Nihayah. Ibn Kathir adds that 'this Dhul-Qarnain is the first Tubba' (the title of the kings of Yaman). He was among the Tababi'ah (plural of Tubba' ) of Yaman and this is the same person who had ruled in favour of Sayyidna (علیہ السلام) in the case of Bi'r Sab’ (seven wells) ' - (al-Bidayah, p. 105, v. 2). In all these narratives, irrespective of the difference regarding the elements of his identity, his time period has been identified as that of Sayyidna Ibrahim (علیہ السلام) .
As for the detailed discussion relating to Dhul-Qarnain provided by Maulana Hifzur-Rahman in his book, Qasas a1-Qur'an, it can be stated in a nutshell. It can be said that the Dhul-Qarnain mentioned in the Qur'an is the king of Persia who is called Khorus by the Jews, Cyrus by the Greeks, Gorush by the Persians and Kai-Khusro by the Arabs. His period is said to be the period of Daniyal (Daniel) from among the prophets of Bani Isra'i1 - much later than the time of Sayyidna Ibrahim (علیہ السلام) . This brings it closer to the time of Iskandar al-Maqduni (Alexander, the Macedonian), the killer of Dara (Darius). But, the learned Maulana - like Ibn Kathir - has also strongly maintained that Alexander, the Macedonian who had Aristotle as his minister cannot be the Dhul-Qarnain. The former was a fire-worshipping polytheist while the later, a righteous believer.
According to his research about the detailed description of Bani Isra'il falling into wrongdoing and rebellion twice, and of the respective punishment given to them twice, as in Surah Bani Isra'il (al-''Isra' ), the Qur’ an says on the occasion of the first transgression of Bani Isra'il: بَعَثْنَا عَلَيْكُمْ عِبَادًا لَّنَا أُولِي بَأْسٍ شَدِيدٍ فَجَاسُوا خِلَالَ الدِّيَارِ (We sent upon you some of Our servants having strong aggressive power, who combed through the houses - 17:5). Here, the men with 'strong aggressive power' are Nebuchadnezzar and his supporting troops who killed forty thousand - seventy thousand in some narratives - men from the Bani Isra'il in Baytul-Maqdis, while taking more than one hundred thousand of them driven like a flock of sheep to his city of Babel. After that, as regards the second statement of the Qur’ an: ثُمَّ رَدَدْنَا لَكُمُ الْكَرَّةَ عَلَيْهِمْ (Then We gave you your turn to overpower them - 17:6), this event transpired at the hands of the same king, Kai-Khusraw (Khorus or Cyrus). He was a righteous believer. He con-fronted Nebuchadnezzar, secured the release of Bani Isra'il held as captives by him and rehabilitated them back into Palestine. He even went on to resettle and repopulate the city of Baytul-Maqdis that was ran-sacked earlier to the limit that he managed to have all treasures and major effects of Baytul-Maqdis carried away by Nebuchadnezzar from there returned back into the possession of Bani Isra'il. Thus, this person proved to be the savior of Bani Isra'il (the Jews).
It is likely that of the questions the Jews of Madinah had set for the Quraysh of Makkah which they would ask the Holy Prophet ﷺ to test his prophethood, was this question about Dhul-Qarnain and that it had an underlying reason. This question was special since the Jews took him to be their savior and respected him.
In short, Maulana Hifzur-Rahman has collected a sufficiently large number of evidences from the prophesies of the prophets of Bani Isra'il with reference to the present Old Testament as well as from historical narratives to present his research on this subject. Anyone who finds it imperative to proceed towards additional research may consult it. My purpose in reporting all these narratives was simply to bring into focus sayings of leading Muslim scholars, historians and commentators as they relate to the life and time of Dhul-Qarnain. To decide as to whose saying is weightier and worthier out of these is not part of my objective. The reason is that things not claimed by the Qur’ an nor explained by Hadith are things we have not been obligated to fix and clarify on our own for that responsibility does not rest on our shoulders. Thus, whichever saying turns out to be regarded as more weighty, worthy and sound, the aim of the Qur'an will stand achieved after all. Allah knows best. Let us now proceed to the explanation of the verses.
Let us look at the first verse cited above: قُلْ سَأَتْلُو عَلَيْكُم مِّنْهُ ذِكْرًا (I shall now recite to you a narration about him - 83). It prompts us to find out as to why the Holy Qur'an has elected to bypass the possible shorter expression ذِکرَہ dhikrahu (his narrations) at this place and has opted for two words: مِنہُ ذِکراً ('minhu dhikra' ) (some narration about him)? A little reflection would reveal that these two words have been used as indicators. They tell us that the Qur'an has not promised to narrate the entire story of Dhul-Qarnain in its historical setting. Instead, it has stated that it will mention it in part. This is evident from the use of the particle: مِن (min) and the nunnation (tanwin) of 'dhikra' - a distinct feature of Arabic grammar. As for the historical debate relating to the name, lineage and time period of Dhul-Qarnain reported earlier, the Holy Qur’ an has already said in advance that it has skipped it as something unnecessary.
And the idolaters and Jews ask you to test you, O Messenger, regarding the one who had two horns (Dhu’l-Qarnayn). Say: I shall tell you some of his story which you can take lessons from and be reminded by.
Mensajero, los idólatras y los judíos te preguntan para probarte respecto a aquel que tenía dos cuernos (Dhul Qarnain). Diles: “Les contaré algo de su historia de la que pueden aprender y reflexionar”.
83- Sana Zulkarneyn’i soruyorlar. De ki:“Size ondan öğüt alınacak bir haber okuyacağım.”
84- Gerçekten biz, ona yeryüzünde iktidar ve (ihtiyaç duyduğu) her şeye ulaştıracak bir sebep/yol vermiştik.
85- O da bir sebebi/yolu takip etti.
86- Nihâyet güneşin battığı yere ulaşınca onu kara çamurlu bir pınarda batarken gördü. O pınarın yanında da bir kavim buldu. Dedik ki:“Ey Zülkarneyn! Ya onları cezalandırırsın ya da güzel bir muamelede bulunursun.”
87- Dedi ki:“Kim zulmederse onu cezalandırırız. Sonra o Rabbine döndürülür, Rabbi de onu feci bir azaba uğratır.”
88- “Fakat kim iman edip de salih amel işlerse, onun için mükâfaat olarak en güzeli vardır. Ayrıca ona buyruğumuzdan kolay olanları söyleyeceğiz.
83. Kitab ehli yahut müşrikler Rasûlullah sallallahu aleyhi ve sellem’e Zulkarneyn kıssası hakkında soru sormuşlardı. Yüce Allah da ona:“Size ondan öğüt alınacak bir haber okuyacağım” diye cevap vermesini emretmiştir. Onun kıssasında faydalı bir haber ve hayret verici bir öğüt vardır. Yani ben, sizlere onun halleri arasından ibret olacak ve öğüt alınacak şeyler okuyacağım. Bunun dışındaki hallerini ise onlara okumamıştır.
84-85. “Gerçekten biz ona yeryüzünde iktidar… vermiştik.” Yüce Allah ona mülk vermiş, yeryüzünün pek çok yerine hakim olma imkânı vermiş ve yeryüzü halkının ona itaat etmesini sağlamıştı. “ve (ihtiyaç duyduğu) her şeye ulaştıracak bir sebep/yol vermiştik.” Yani Yüce Allah, ülkeleri egemenliği altına almak ve yeryüzünün bayındır haldeki en uzak yerlerine kadar kolaylıkla ulaşabilme hususunda kendisine yardımcı olacak ve ulaştığı noktaya varmasını sağlayacak sebepleri kendisine ihsan etmişti. O da Yüce Allah’ın kendisine vermiş olduğu bu sebepler gereğince amel etmişti. Yani onları uygun ve kullanılmaları gereken şekilde kullanmıştı. Herkes, sahip olduğu sebepleri kullanmadığı gibi, herkes de bu gibi sebeplere güç yetiremeyebilir. İşte gerçek sebebe sahip olmak ile gereğince amel etmek bir arada bulunduğu takdirde maksat hasıl olur. Her ikisi ya da birisi bulunmayacak olursa maksat gerçekleşmez. Yüce Allah, Zulkarneyn’e verdiğini belirttiği bu sebepleri bize haber vermediği gibi Rasûlü de bize bunları bildirmemiştir. İlim ifade edecek şekilde de bu konuda haberler bize ulaşmamıştır. Bu yüzden bizim burada bu hususta susmaktan, İsrailiyat ve benzeri haberleri nakledenlerin söylediklerine iltifat etmemekten başka yapacak bir şeyimiz yoktur. Ancak biz genel olarak bunların gerek dahili gerek harici, güçlü ve çok sayıda sebepler olduğunu biliyoruz. Bunlar sayesinde o, sayısı da teçhizatı da düzeni de bulunan büyük bir ordu sahibi olmuştu. Bu ordusu sayesinde de düşmanlarını alt edebilme imkânını elde etmiş, yeryüzünün doğusuna, batısına ve pek çok yerine kolaylıkla ulaşabilmişti.
86. Allah, ona güneşin battığı yere ulaşıncaya kadar gitme imkânını vermişti. Nihâyet o, güneşin çamurlu yani siyah bir suya batıyor gibi göründüğü bir yere kadar vardı. Kişi ile güneşin batıda battığı ufuk arasında eğer su varsa genelde bu manzara ortaya çıkar. Kişi güneşi -son derece yüksek olmakla birlikte- o suya batar gibi görür. İşte güneşin batışının bu şekilde göründüğü yerde yani güneşin batış yerinde bir kavim gördü. “Dedik ki: Ey Zülkarneyn! Ya onları cezalandırırsın ya da güzel bir muamelede bulunursun.” Yani ya onları öldürmek, dövmek yahut esir almak vb. bir yolla cezalandırırsın yahut da iyilikte bulunursun. Böylelikle Zulkarneyn bu iki işten birisini yapmakta serbest bırakılmıştı. Çünkü görüldüğü kadarıyla bu kavim kâfir yahut da fasık kimselerdi. Ya da bu kabilden kötü bir özellikleri vardı. Zira bunlar, fasık değil de mü’min kimseler olsalardı, onların cezalandırılması hususunda ona müsaade edilmezdi.
87. Zülkarneyn, şer’i siyaseti (şer’i yönetim politikasını) övülmeye hak edecek kadar iyi bilen birisi idi. Çünkü bu konuda Yüce Allah, ona başarı ihsan etmişti. Bu nedenle o, bu kavmi iki kısma ayıracağını söylemişti. “Kim” küfre sapmak suretiyle “zulmederse onu cezalandırırız. Sonra o Rabbine döndürülür, Rabbi de onu feci bir azaba uğratır.” Böylelikle o kimse dünyada da âhirette de ceza görür.
88. “Fakat kim iman edip de salih amel işlerse onun için mükâfaat olarak en güzeli vardır.” Yani böylesine kıyamet gününde mükâfaat olarak cennet ve Allah nezdinde güzel bir konum verilecektir. “Ayrıca ona buyruğumuzdan kolay olanları söyleyeceğiz.” Biz onlara iyilikte bulunacak, ona yumuşak söz söyleyecek ve kolayına gelecek muamelede bulunacağız. Bu, Zulkarneyn’in Yüce Allah’ın dostu, salih, adalet sahibi ve alim hükümdarlardan biri olduğunu göstermektedir. Çünkü o, herkese kendi durumuna uygun şekilde davranmakla Allah’ın rızasına uygun bir politika izlemiş oluyordu.
Pitaju te židovi i nevjernici, Vjerovjesniče, o pravednom vladaru Zulkarnejnu. Odgovori im da ćeš ih o tome obavijestiti po istini, da bi primili savjet i izvukli pouku.
- Ey Resul!- Müşrik ve Yahudiler, Zülkarneyn'in haberinden sorarak seni imtihan etmek istiyorlar. De ki: "Öğüt almanız ve hatırlamanız için onun haberinden bir kısmını size okuyacağım."
Orang-orang musyrik dan kaum Yahudi bertanya kepadamu tentang berita Żulqarnain -wahai Rasul- untuk menguji kebenaranmu, maka katakanlah, "Akan kuberitahukan kepada kalian beberapa berita tentangnya agar kalian bisa mengambil pelajaran dan peringatan."
Nagtatanong sa iyo, O Sugo, ang mga tagapagtambal at ang mga Hudyo bilang mga sumusubok tungkol sa ulat sa may dalawang sungay. Sabihin mo: "Bibigkas ako sa inyo mula sa ulat sa kanya ng isang bahaging makapagsasaalang-alang kayo at makapag-aalaala kayo.
Hỡi Thiên Sứ Muhammad! Những người thờ đa thần và những người Do Thái hỏi Ngươi về thông tin của Zdul Qarnain (Người của hai chiếc sừng hay người có hai chiếc sừng) nhằm mục đích kiểm tra Ngươi. Ngươi hãy bảo chúng: Ta sẽ đọc cho các ngươi về một phần câu chuyện của Người mà các ngươi biết.
The word: سَبَب (sabab) used in: وَآتَيْنَاهُ مِن كُلِّ شَيْءٍ سَبَبًا (and provided for him a way to everything - 84) is employed in the Arabic lexicon to denote everything harnessed to achieve an objective. It includes material instruments and resources as well as knowledge, insight and experience etc. (al-Bahr al-Muhit). As for the expression: مِن كُلِّ شَيْءٍ (to everything), it means all things needed by a ruler to run the state system. The sense of the verse is that Allah Ta` ala had provided for the righteous king Dhul-Qarnain practically everything needed at that time in order that he could maintain his just rule, establish universal peace and extend his area of influence to other countries.
Quả thật, TA (Allah) đã định cư Zdul Qarnain sống trên trái đất và TA đã ban cho Y mọi phương tiện giúp Y có thể đạt được mục tiêu Y mong muốn.
Tunay na Kami ay nagbigay-kapangyarihan para sa kanya sa lupain at nagbigay sa kanya mula sa bawat bagay na nakasalalay rito ang hinihiling niya ng isang daang umaabot siya sa pamamagitan nito sa ninanais niya.
Nous lui avons donné la suprématie sur Terre et lui avons accordé de nombreux moyens lui permettant de parvenir à ses fins.
I gave him position on earth and granted him of everything which is of relevance to his goals, a path by which he can reach his objective.
Sungguh Kami telah memberikannya kedudukan dibumi, dan Kami telah memberikan padanya jalan yang bisa membuatnya mencapai semua yang ia inginkan.
Le concedí una posición en la Tierra y todo lo relevante para sus objetivos, un camino por el cual pueda alcanzar su propósito.
The literal meaning of ‘Dhu’l Qarnayn’ is ‘possessor of two horns’ i.e. the king whose conquests encompass the further reaches of the world to the east and west. Here, Dhu’l Qarnayn is perhaps a reference to the ancient Iranian King Cyrus, or Khusro, who reigned during the 5th century B.C. He had conquered a major part of the known world of ancient times and was at last killed in a war. He was a just king.
Şüphesiz biz onu yeryüzünde kudret ve iktidar sahibi kıldık. İstediği şeye ulaşmak için gerekli olan her şeyi ona verdik.
In verità, lo abbiamo rinsaldato in terra e gli abbiamo concesso ogni mezzo che gli permettesse di raggiungere gli scopi che desiderasse.
Svemogući je Allah omogućio Zulkarnejnu da vlada Zemljom i dao mu je sve što je potrebno za to.
Ovaj ajet znači da je Zulkarnejn poduzimao sve potrebne korake i koristio se svim sredstvima koja smo mu pružili, da bi ostvario ono što je htio ostvariti. On se uputio prema zapadu.
Así que recurrió a los medios y a los caminos que conducían a su objetivo que le había otorgado, y luego se dirigió hacia occidente.
Maka ia menggunakan segala pemberian Kami berupa sarana dan jalan untuk mencapai keinginannya, lalu iapun menempuh jalan kearah barat.
Utilizzò i mezzi e le possibilità che gli concedemmo per raggiungere i suoi scopi, e andò verso oriente
So he took the means and paths leading to his objective that I had granted him, and then headed West.
His traveling and reaching the Place where the Sun sets (the West)
فَأَتْبَعَ سَبَباً
(So he followed a way.) Ibn `Abbas said that he followed different routes to achieve what he wanted.
فَأَتْبَعَ سَبَباً
(So he followed a way.) Mujahid said that he followed different routes, east and west. According to one report narrated from Mujahid, he said:
سَبَباً
(a way) means, "A route through the land." Qatadah said, "It means he followed the routes and landmarks of the earth."
حَتَّى إِذَا بَلَغَ مَغْرِبَ الشَّمْسِ
(Until, when he reached the setting place of the sun,) means, he followed a route until he reached the furthest point that could be reached in the direction of the sun's setting, which is the west of the earth. As for the idea of his reaching the place in the sky where the sun sets, this is something impossible, and the tales told by storytellers that he traveled so far to the west that the sun set behind him are not true at all. Most of these stories come from the myths of the People of the Book and the fabrications and lies of their heretics.
وَجَدَهَا تَغْرُبُ فِى عَيْنٍ حَمِئَةٍ
(he found it setting in a spring of Hami'ah) meaning, he saw the sun as if it were setting in the ocean. This is something which everyone who goes to the coast can see: it looks as if the sun is setting into the sea but in fact it never leaves its path in which it is fixed. Hami'ah is, according to one of the two views, derived from the word Hama'ah, which means mud. This is like the Ayah:
إِنِّى خَـلِقٌ بَشَرًا مِّن صَلْصَـلٍ مِّنْ حَمَإٍ مَّسْنُونٍ
("I am going to create a man (Adam) from dried clay of altered Hama'h (mud)) 15:28, which means smooth mud, as we have discussed above.
وَوَجَدَ عِندَهَا قَوْماً
(And he found near it a people.) meaning a nation. They mentioned that they were a great nation from among the sons of Adam.
قُلْنَا يذَا الْقَرْنَيْنِ إِمَّآ أَن تُعَذِّبَ وَإِمَّآ أَن تَتَّخِذَ فِيهِمْ حُسْناً
(We (Allah) said (by inspiration): "O Dhul-Qarnayn! Either you punish them or treat them with kindness") means, Allah gave him power over them and gave him the choice: if he wanted to, he could kill the men and take the women and children captive, or if he wanted to, he could set them free, with or without a ransom. His justice and faith became apparent in the ruling he pronounced:
أَمَّا مَن ظَلَمَ
(As for him who does wrong,) meaning who persists in his Kufr and in associating others in worship with his Lord,
فَسَوْفَ نُعَذِّبُهُ
(we shall punish him,) Qatadah said, i.e., by killing him.
ثُمَّ يُرَدُّ إِلَى رَبِّهِ فَيُعَذِّبُهُ عَذَاباً نُّكْراً
(and then he will be brought back unto his Lord, Who will punish him with a terrible torment.) meaning a severe, far-reaching and painful punishment. This implies a confirmation of the Hereafter and the reward and punishment.
وَأَمَّا مَنْ آمَنَ
(But as for him who believes), meaning `who follows us in our call to worship Allah Alone with no partner or associate,'
فَلَهُ جَزَآءً الْحُسْنَى
(he shall have the best reward,) meaning in the Hereafter, with Allah.
وَسَنَقُولُ لَهُ مِنْ أَمْرِنَا يُسْراً
(and we (Dhul-Qarnayn) shall speak unto him mild words.) Mujahid said, `(words of) kindness.'
Fort de ces moyens, il prit la direction de l’ouest.
İstediğine ulaşmak için kendisine verdiğimiz usul ve araçları alarak batıya doğru yöneldi.
Thế là Y (Zdul Qarnain) dùng những phương tiện mà TA (Allah) đã ban cho Y để hướng đến mục tiêu công lý. Y đi về phía tây.
Verse 85: فَأَتْبَعَ سَبَبًا So he followed a way) means that - though, the material means related to everything, even those that would facilitate his access to every region of the world - however, the first thing he did was to use his means to travel in the direction of the West.
Kaya tumanggap siya sa ibinigay Namin sa kanya na mga kaparaanan at mga paraan para makaabot sa hinihiling niya saka dumako siya sa kanluran.
The statement in verse 86: حَتَّىٰ إِذَا بَلَغَ مَغْرِبَ الشَّمْسِ (until when he reached where the sun sets) means that he reached the far limit towards the West beyond which there was no populated area.
The word: حَمِئَةٍ (Hami'ah) in the succeeding phrase: فِي عَيْنٍ حَمِئَةٍ (into a miry spring) literally means dark marsh or mud carrying the sense of water beneath which there is dark mud and which causes the water it-self to appear black. As for the sense of his seeing the Sun setting into such a spring, it means that an onlooker perceived it as setting into the spring because there was no habitation or dry land in sight. This is like being in an open field while the Sun is setting where as far as one can see there appears to be no mountain, tree, or structure, naturally one who looks at the sight would feel that the Sun was sinking into the land mass.
Said in the sentence which follows immediately was: وَوَجَدَ عِندَهَا قَوْمًا (and found near it a people), that is, near this dark spring, Dhul-Qarnain found a people. The later part of the verse shows that these people were infidels. Therefore, as said in the next verses, Allah Ta’ ala gave Dhul-Qarnain the choice of punishing them right away for their infidelity. Or, if he so wished, he could choose to deal with them benevolently by first asking them to consider the message of faith and bring them round to embrace it through dissemination of information and good counsel. After that, he could reward those who believe and punish those. who do not. In response, Dhul-Qarnain elected to go by the second option. He said that he would try to bring them to the straight path through good counsel and advice. Then, he would punish those who stood by their infidelity and reward those who believed and did what was good.
The statement: قُلْنَا يَا ذَا الْقَرْنَيْنِ (We said, 'O Dhul-Qarnain...) shows that Allah Ta` ala has Himself said this addressing Dhul-Qarnain. Now, if Dhul-Qarnain is taken to be a prophet, there is no problem here. It will mean that it was said to him through the medium of revelation. And if, his prophethood is not to be recognized, there is only one way to rationalize the statement: قُلْنَا (qulna: We said) and the address: يَا ذَا الْقَرْنَيْنِ
Dhul-Qarnain). This way could be to take this address to have been made to Dhul-Qarnain through the medium of some prophet - as suggested by the reported presence of Al-Khadir (علیہ السلام) with him. Then, it is also possible that this revelation is just not the kind of wahy that is peculiar to a prophet or messenger of Allah. May be, it is a wahy or revelation in the literal sense like the word: وَاَوحَینَا (awhaina: We revealed or put into the heart) used in the Qur’ an for the mother of Sayyidna Musa (علیہ السلام) - though, there is no probability of her being a prophet or messenger of Allah. But, Abu Hayyan says in al-Bahr al-Muhit that the command given here to Dhul-Qarnain is a command to punish and kill those people. No such command can be given without the authority of a revelation to a prophet. This action cannot be taken on the authority of Kashf (illumination) and Ilham (inspiration), nor can it be activated through any other source without the authority of wahy (revelation) to a nabiyy (prophet). For this reason, no probability other than the one being mentioned here is sound: Either Dhul-Qarnain himself is taken to be a prophet, or that there may be a prophet present during his time and it is through him that Dhul-Qarnain is addressed. And Allah knows best.
Naglakbay siya sa lupain, na hanggang sa nang makarating siya sa wakas ng lupain sa dako ng kanluran ng araw sa abot ng nakikita ng mata ay nakita niya ito na para bang ito ay lumulubog sa isang mainit na bukal na may putik na itim at nakatagpo siya sa malapit sa kanluran ng araw ng mga taong tagatangging sumampalataya. Nagsabi Kami sa kanya bilang paraan ng pagpapapili: O Dhul Qarnayn, maaari na magparusa ka sa mga ito sa pamamagitan ng pagpatay o sa pamamagitan ng iba pa at maaari na gumawa ka ng maganda sa kanila."
Zdul Qarnain đã du hành cho tới khi đến phần cuối cùng của trái đất nằm ở phía tây hướng mặt trời lặn. Và trong tâm mắt, Zdul Qarnain nhìn thấy mặt trời như thể đang lặn xuống một dòng suối bùn đen nóng và bắt gặp gần đó một cộng đồng người vô đức tin sinh sống. TA (Allah) phán bảo Y một vấn đề mà Y được phép lựa chọn: Này hỡi Zdul Qarnain! Hoặc là ngươi trừng phạt chúng bằng cách giết chúng hay bằng cách nào khác, hoặc là ngươi đối xử nhân đạo với chúng.
And he travelled on earth until he reached the end of the land towards the setting place of the sun, seeing it as though it was setting in a hot spring of black clay. And he found an unbelieving people by the setting place of the sun. So I said to him, to test him: “O Dhu’l-Qarnayn, you can either punish these people by killing them or through other means, or you can be good to them”.
Kada je Zulkarnejn stigao do mjesta gdje Sunce zalazi, učinilo mu se da ono zalazi u jedan vreo izvor, u crno blato. Na tom je mjestu zatekao neki nevjernički narod, pa mu je
Gospodar stavio na izbor: da ih kazni, ubijajući ih i zarobljavajući – ako ne budu vjerovali u Allaha, ili da se prema njima odnosi na najljepši način.
Ia lalu berjalan di muka bumi, hingga ketika ia telah sampai pada penghujung bumi dari arah terbenamnya matahari -dalam pandangan mata-, ia melihat seakan-akan matahari itu terbenam di dalam lautan luas yang panas dan berlumpur hitam. Di tempat terbenam matahari itu ia menjumpai kaum yang kafir maka Kami memberikan pilihan padanya dengan berfirman, "Wahai Żulqarnain! Engkau boleh menghukum mereka dengan hukuman bunuh atau lainnya atau engkau boleh berbuat baik (dengan berdakwah) kepada mereka."
Ayant parcouru la Terre, il atteignit la limite de la Terre du côté du Couchant et vit le soleil se coucher en descendant dans une source contenant une boue noire. Il trouva dans cette contrée un peuple de mécréants. Nous lui avons alors donné deux choix les concernant: Ô Dhû al-Qarnayn, soit tu châties ces gens par la mort ou par une autre peine, soit tu les traites avec bienfaisance.
e percorse la terra finché raggiunse i suoi confini dal lato in cui tramonta il Sole, e lo vide come se tramontasse in un pozzo caldo contenente argilla nera, e trovò, nel luogo in cui tramonta il sole, un popolo miscredente. Gli dicemmo, concedendogli una scelta: "O Bicorne, puoi punirli uccidendoli, o in altro modo, oppure puoi trattarli bene".
Y viajó por la tierra hasta llegar a un lugar donde se ponía el Sol como si se estuviera asentando en un manantial cálido de arcilla negra. Y encontró a un pueblo incrédulo junto al lugar donde se ponía el Sol. Así que le dije, para probarlo: “¡Dhul Qarnain! Puedes castigar a estas personas o puedes ser benevolente con ellas”.
Yeryüzünde ilerlemeye devam etti. Güneşin battığı yere ulaştığında güneşi sanki kara çamurlu sıcak bir pınarda batıyor gördü. Güneşin battığı yerde kâfir bir toplulukla karşılaştı. Ona seçenek sunarak şöyle dedik: "Ey Zülkarneyn! Öldürerek ya da başka bir şekilde onları azaplandırırsın ya da onlara ihsanda bulunursun.''
Zülkarneyn dedi ki: "Kendisine Allah'a ibadet etmeye çağırdıktan sonra Allah'a şirk koşan ve bunda ısrarcı olanı dünyada ölüm ile cezalandıracağız. Kıyamet günü Rabbine döndürülecek ve onu ürkütücü bir azapla azaplandıracaktır."
Dhu’l-Qarnayn said: “As for the one who associates partners with Allah and persists in this, I shall punish him by killing him in this life, then he will return to his Lord on the Day of Judgment and He shall then punish him with a terrible punishment.
Zulkarnejn reče: “Što se tiče onih koji ne vjeruju u Allaha, i ostanu na tome nakon što ih pozovemo da Allaha obožavaju, njih ću pobiti, a kad se vrate Allahu, na Sudnjem danu, On će ih vječno i zauvijek kažnjavati u vatri.”
Żulqarnain berkata, "Barang siapa yang berbuat syirik kepada Allah dan terus-menerus melakukannya setelah kami mengajaknya untuk menyembah Allah semata maka kami akan menghukumnya di dunia ini dengan hukuman bunuh, dan pada hari Kiamat kelak ia akan kembali kepada Tuhannya, lalu Dia mengazabnya dengan azab yang sangat keras.
Dhul Qarnain dijo: “En cuanto al que asocia copartícipes a Al-lah y persiste en esto, lo castigaré en esta vida, luego comparecerá ante su Señor el Día del Juicio y lo castigará con un castigo severo.
Disse il Bicorne (Dhul-Ǭarnein): "Chi associerà altri ad Allāh e persevererà in ciò, dopo la nostra predica, che vi invita ad adorare Allāh, lo puniremo uccidendolo, in questa vita, poi tornerà al suo Dio, nel Giorno del Giudizio, che lo punirà con una grande punizione".
Dhû al-Qarnayn dit: Ceux qui associent des divinités à Allah et persistent dans leur polythéisme après que nous les ayons appelés à adorer Allah Seul, serons punis dans ce bas monde par la mort, et serons très sévèrement châtiés dans l’au-delà lorsqu’ils retourneront auprès de leur Seigneur.
Nagsabi si Dhulqarnayn: "Hinggil sa sinumang nagtambal kay Allāh at nagpumilit niyon matapos ng paanyaya namin dito tungo sa pagsamba kay Allāh, magpaparusa kami rito sa pamamagitan ng pagpatay sa Mundo. Pagkatapos pababalikin ito sa Panginoon nito sa Araw ng Pagbangon saka pagdurusahin Niya ito ng isang pagdurusang karumal-dumal.
Zdul Qarnain nói: Đối với ai làm điều Shirk với Allah và ngoan cố trên sự việc đó sau khi ta đã kêu gọi y đến với sự thờ phượng Allah thì ta sẽ trừng phạt y bằng cách giết y trên thế gian này rồi vào Ngày Sau khi trở về trình diện Thượng Đế của y thì Ngài sẽ trừng phạt y bằng một hình phạt khác lớn hơn.
Hinggil sa sinumang sumampalataya kabilang sa kanila kay Allāh at gumawa ng gawang maayos, ukol dito ang Paraiso bilang ganti mula sa Panginoon nito dahil sa pananampalataya nito at gawa nitong maayos. Magsasabi kami rito mula sa utos namin nang may kabaitan at pagkabanayad."
Zdul Qarnain nói tiếp: Còn đối với ai có đức tin nơi Allah đồng thời làm việc thiện tốt thì y sẽ được ban thưởng Thiên Đàng, một phần thưởng tốt đẹp từ nơi Thượng Đế của y cho đức tin Iman và việc làm ngoan đạo của y; và bản thân ta sẽ nói nhẹ nhàng với y về mệnh lệnh của ta.
Ma chi, tra di loro, crederà in Allāh e farà del bene, otterrà il Paradiso come ricompensa da parte del suo Dio, per la sua fede e opere buone, e pronunceremo per lui parole benevole e tenere.
Dhu’l-Qarnayn, in making his conquests, possibly proceeded in a westward direction from Iran, and thus reached Asia Minor, halting only when he came to the ‘black water’ of the Aegean Sea. If one stands on the sea-shore here and looks out over the sea in the evening, it will appear as if the sphere of the sun is sinking into the water and setting there. This is a figurative description of the furthermost point which Dhu’l-Qarnayn reached. Dhu’l-Qarnayn had reached this seashore not as a wayfarer but as a conqueror. Thus he gained full control over the people inhabiting that area and established his rule there. As a ruler he had full powers to deal with the inhabitants as he liked. But Dhu’l-Qarnayn was a just king. He was not cruel to anybody. He made the general announcement that he would deal severely only with anyone found indulging in evil deeds and that no excess would be perpetrated upon those who maintained peace and order.
Quant à ceux parmi eux qui croiront en Allah et accompliront de bonnes œuvres, leur Seigneur leur accordera comme rétribution pour leur foi et leur bonnes œuvres le Paradis. Nous serons donc doux et indulgents lorsque nous nous adresserons à eux.
Adapun bila di antara mereka ada orang yang beriman kepada Allah dan melakukan amal saleh maka baginya surga sebagai balasan Tuhannya atas keimanan dan amal salehnya, dan kami akan sampaikan kepadanya perintah kami yang mudah dan ringan.
“A kad je riječ o onima koji vjeruju u Allaha, slijede Njegove poslanike, izvršavaju vjerske naredbe i sustežu se od vjerskih zabrana, njih čekaju džennetske bašče u kojima će zauvijek boraviti; prema takvima ćemo postupati blago, plemenito i humano”, kazao je.
And as for the one who believes in Allah and does good deeds, for him is paradise, as a reward from your Lord for his faith and good deeds. And I shall say to him of my command that which contains ease and lenience”.
Onlardan da kim Allah'a iman eder ve salih amel işlerse, Rabbi katından imanı ve salih ameli karşılığında ona cennet vardır. Ve buyruğumuzdan ona şefkatli ve yumuşak olanı söyleriz.
Pero en cuanto al que crea en Al-lah y obre correctamente se le concederá el paraíso, como recompensa de su Señor por su fe y buenas obras. Y le daré un trato amable e indulgente”.
Sonra ilk yolundan başka bir yol tutarak güneşin doğduğu yöne doğru ilerledi.
"Kemudian dia menempuh jalan (yang lain). Hingga apabila dia telah
sampai ke tempat terbitnya matahari (sebelah timur) maka dia mendapati
matahari itu menyinari segolongan umat yang Kami tidak menjadikan bagi mereka sesuatu yang
melindungi-nya dari (cahaya) matahari itu. Demikianlah, dan sungguh ilmu
Kami meliputi segala apa yang ada padanya. Kemudian dia menem-puh suatu jalan (yang lain lagi).
Hingga apabila dia telah sampai di antara dua buah gunung, maka dia mendapati di hadapan kedua
gunung itu suatu kaum yang hampir tidak mengerti pembicaraan. Mereka berkata, 'Hai Dzulqarnain,
sesungguhnya Ya'juj dan Ma'juj itu orang-orang yang membuat kerusakan di muka bumi, maka
dapatkah kami memberikan sesuatu pembayaran kepadamu, su-paya kamu membuat dinding antara kami
dan mereka.' Dzulqar-nain berkata, 'Apa yang telah dikuasakan oleh Rabbku kepadaku terhadapnya
adalah lebih baik, maka tolonglah aku dengan kekuat-an (manusia dan alat-alat), agar aku membuatkan dinding antara kamu dan
mereka. Berilah aku potongan-potongan besi.' Hingga apabila besi itu telah sama rata dengan
kedua (puncak) gunung itu, berkatalah Dzulqarnain, 'Tiuplah (api itu).' Hingga apabila besi itu sudah menjadi (merah seperti )
api, dia pun berkata, 'Beri-lah aku tembaga (yang mendidih) agar aku
tuangkan ke atas besi panas itu.' Maka mereka tidak bisa mendakinya, dan mereka tidak bisa (pula) melubanginya. Dzulqarnain berkata, 'Ini (dinding) ada-lah rahmat dari Rabbku, maka apabila sudah datang janji
Rabbku. Dia akan menjadikannya hancur luluh; dan janji Rabbku itu ada-lah benar'." (Al-Kahfi: 89-98).
(89) Maksudnya, ketika sampai di tempat terbenamnya matahari, maka dia
berputar balik menuju tempat terbitnya, melacak sebab kausalitas yang sudah Allah berikan
kepadanya.
(90) Ia pun sampai di tempat terbitnya matahari dan ﴾ وَجَدَهَا تَطۡلُعُ
عَلَىٰ قَوۡمٖ لَّمۡ نَجۡعَل لَّهُم مِّن دُونِهَا سِتۡرٗا 90 ﴿ "dia mendapati matahari itu
menyinari segolongan umat yang Kami tidak menjadikan bagi mereka sesuatu yang melindunginya dari
(cahaya) matahari itu," maksudnya dia menyak-sikan matahari terbit
menyinari segolongan manusia yang tidak mempunyai pelindung dari (pancaran sinar)
matahari, baik lantar-an mereka tidak mempunyai kemampuan membangun tempat-tempat tinggal, yang
bertolak dari ketidakteraturan, keterasingan dan keprimitifan mereka. Atau karena matahari
selalu bersinar di tengah mereka, tidak pernah terbenam [dari pandangan mereka] dalam bentuk yang berarti, seperti yang dijumpai
di daerah Afrika Tenggara. Lalu dia telah mencapai tempat yang pengetahuan peng-huni bumi tidak
dapat menjangkaunya, apalagi sampai dapat me-masukinya dengan raga-raga mereka.
(91) Kendatipun demikian, ini semua berjalan atas takdir Allah dan
ilmuNya. Oleh karena itu, Allah berfirman, ﴾ كَذَٰلِكَۖ وَقَدۡ أَحَطۡنَا بِمَا لَدَيۡهِ خُبۡرٗا
91 ﴿ "Demikianlah. Dan sesungguhnya ilmu Kami meliputi (se-gala apa yang ada padanya),"
yaitu dengan kebaikan dan sebab kau-salitas yang agung dan ilmu Kami yang akan selalu bersamanya
kemanapun ia mengarah dan berjalan.
(92-93) ﴾ ثُمَّ أَتۡبَعَ سَبَبًا 92 حَتَّىٰٓ إِذَا بَلَغَ بَيۡنَ
ٱلسَّدَّيۡنِ ﴿ "Kemudian dia menempuh suatu jalan (yang lain lagi). Hingga apabila dia telah sampai di antara dua buah gunung." Para ulama tafsir berkata, "Ia pergi dari arah Timur menuju Utara. Maka, ia sampai di tempat antara dua gu-nung, yang dahulu begitu terkenal di masa itu, dua gunung yang menjadi bagian rangkaian pegunungan yang saling berhubungan, dari kiri ke kanan, sampai terhubung dengan lautan, antara Ya'juj dan Ma'juj dengan manusia ﴾
وَجَدَ ﴿ 'dan dia mendapati,' di hadapan kedua gunung itu ﴾ قَوۡمٗا لَّا
يَكَادُونَ يَفۡقَهُونَ قَوۡلٗا 93 ﴿ 'suatu kaum yang hampir tidak mengerti pembicaraan,'
lantaran keasingan bahasa mereka dan ketumpulan daya pikir dan hati mereka."
(94) Sungguh, Allah telah memberikan sebab kausalitas ilmiah bagi
Dzulqarnain yang menyebabkannya sanggup mema-hami bahasa mereka dan memaklumi kondisi mereka,
hingga Dzul-qarnain bisa berkomunikasi dengan mereka, dan mereka pun dapat menjalin komunikasi
dengannya. Mereka pun menyampaikan keluhan tentang gangguan dari Ya'juj dan Ma'juj. Mereka
berdua adalah dua bangsa besar dari kalangan Bani Adam. Mereka berkata, ﴾ إِنَّ يَأۡجُوجَ
وَمَأۡجُوجَ مُفۡسِدُونَ فِي ٱلۡأَرۡضِ ﴿ "Sesungguhnya Ya'juj dan Ma'juj itu orang-orang yang membuat kerusakan di muka bumi," dengan tindakan pem-bunuhan, merampas harta (orang lain) dan tindakan buruk lainnya ﴾ فَهَلۡ نَجۡعَلُ لَكَ
خَرۡجًا ﴿ "maka dapatkah kami memberikan sesuatu pembayaran kepadamu," hadiah timbal balik ﴾
عَلَىٰٓ أَن تَجۡعَلَ بَيۡنَنَا وَبَيۡنَهُمۡ سَدّٗا 94 ﴿ "supaya kamu membuat dinding antara kami
dan mereka." Ini menunjukkan bahwa mereka tidak mampu membangun dinding sendiri dan mengetahui
kemampuan Dzulqarnain. Maka mereka menyodorkan bayaran agar dia membuatnya disertai menyampaikan
kepadanya tentang alasan yang mendorong mereka (meminta pertolongan),
yaitu ke-rusakan yang ditimbulkan oleh kaum Ya'juj dan Ma'juj di bumi.
(95) Dzulqarnain bukan tipe orang yang rakus dan gan-drung terhadap
dunia, dan bukan tipe orang yang enggan untuk memperbaiki keadaan rakyatnya. Bahkan orientasinya
adalah me-lakukan perbaikan. Untuk itu, dia menyambut permintaan mereka, karena mengandung
kemaslahatan tanpa meminta timbal-balik. Justru dia bersyukur kepada Allah atas kekuasaan dan
kemampuan yang dimiliki. Dia berkata kepada mereka, ﴾ مَا مَكَّنِّي فِيهِ رَبِّي خَيۡرٞ ﴿ "Apa yang telah dikuasakan oleh Rabbku kepadaku terhadapnya adalah lebih baik," maksudnya, lebih baik daripada apa yang kalian kerahkan dan berikan kepadaku. Aku hanya minta kalian untuk membantuku dengan kekuatan fisik kalian melalui tangan-tangan kalian ﴾
أَجۡعَلۡ بَيۡنَكُمۡ وَبَيۡنَهُمۡ رَدۡمًا 95 ﴿ "agar aku membuatkan dinding antara kamu dan
mereka," yaitu dinding yang akan menghalangi mereka menyeberang kepada kalian.
(96) ﴾ ءَاتُونِي زُبَرَ ٱلۡحَدِيدِۖ ﴿ "Berilah aku potongan-potongan besi," yaitu potongan-potongan besi, maka mereka pun menyerahkannya ke-pada Dzulqarnain ﴾
حَتَّىٰٓ إِذَا سَاوَىٰ بَيۡنَ ٱلصَّدَفَيۡنِ ﴿ "hingga apabila besi itu telah sama rata dengan kedua (puncak) gunung itu," yaitu dua gunung yang di-bangun sebuah dinding di antara keduanya ﴾
قَالَ ٱنفُخُواْۖ ﴿ "berkatalah (Dzulqarnain), 'Tiuplah'," api itu. Maksudnya, nyalakanlah api itu sampai besar dan pergunakanlah alat-alat tiup supaya semakin besar sehingga dapat mencairkan tembaga. Ketika tembaga itu sudah meleleh yang mana dia ingin merekatkannya di antara po-tongan-potongan besi itu ﴾
قَالَ ءَاتُونِيٓ أُفۡرِغۡ عَلَيۡهِ قِطۡرٗا 96 ﴿ "dia pun berkata, 'Berilah aku tembaga (yang mendidih) agar aku tuangkan ke atas besi panas itu'," tembaga yang
meleleh. Kemudian ia menuangkan lelehan tembaga pada potongan-potongan besi itu sehingga dinding
sema-kin kokoh dengan kekokohan yang dahsyat. Orang-orang yang berada di belakangnya terlindungi
dari gangguan Ya'juj dan Ma'juj.
(97) ﴾ فَمَا ٱسۡطَٰعُوٓاْ أَن يَظۡهَرُوهُ وَمَا ٱسۡتَطَٰعُواْ لَهُۥ
نَقۡبٗا 97 ﴿ "Maka mereka tidak bisa mendakinya, dan mereka tidak bisa (pula) melubanginya," maksud-nya tidak ada kemampuan bagi mereka untuk
mendakinya lantar-an sangat tinggi, dan tidak mampu melubanginya karena sangat kokoh lagi kuat.
(98) Setelah dia melakukan tindakan yang indah dan (mem-bangun)
peninggalan yang agung ini, maka dia menisbatkan kenik-matan itu kepada Allah. Dia berkata, ﴾
هَٰذَا رَحۡمَةٞ مِّن رَّبِّيۖ ﴿ "Ini (dinding) adalah rahmat dari Rabbku," maksudnya berasal dari keutamaan dan kebaikanNya yang tercurahkan bagiku. Inilah kondisi para khali-fah (penguasa) yang shalih, saat mereka menerima kenikmatan yang agung dari Allah, niscaya rasa syukur, penetapan, dan pengakuan terhadap kenikmatan Allah semakin meningkat. Seperti yang di-katakan oleh Sulaiman عليه السلام ketika singgasana ratu Saba` muncul di hadapannya, padahal jaraknya sangat jauh. Beliau berkata,
﴾ هَٰذَا مِن فَضۡلِ رَبِّي لِيَبۡلُوَنِيٓ ءَأَشۡكُرُ أَمۡ أَكۡفُرُۖ ﴿
"Ini termasuk karunia Rabbku untuk mengujiku apakah aku ber-syukur atau mengingkari (nikmatNya)." (An-Naml: 40).
Berbeda halnya dengan orang-orang yang sombong, takabur, dan congkak di atas bumi ini, kenikmatan-kenikmatan yang besar semakin menambah keburukan dan kesombongan mereka. Seperti yang dikatakan oleh Qarun tatkala dikaruniai Allah perbendaharaan kekayaan yang (berat) kunci-kuncinya sungguh berat dipikul oleh sekumpulan orang kuat-kuat. Dia berkata,
﴾ إِنَّمَآ أُوتِيتُهُۥ عَلَىٰ عِلۡمٍ عِندِيٓۚ ﴿
"Sesungguhnya aku hanya diberi harta karena ilmu yang ada padaku." (Al-Qashash: 78).
Dan FirmanNya, ﴾ فَإِذَا جَآءَ وَعۡدُ رَبِّي ﴿ "Maka apabila sudah datang janji Rabbku," yaitu janji kemunculan Ya'juj dan Ma'juj ﴾
جَعَلَهُۥ دَكَّآءَۖ ﴿ "Dia akan menjadikannya hancur luluh," menghancurkan dinding yang kuat dan kokoh itu sehingga roboh dan rata dengan tanah, ﴾
وَكَانَ وَعۡدُ رَبِّي حَقّٗا 98 ﴿ "dan janji Rabbku itu adalah benar."
Luego tomó un camino diferente a su primera ruta, en dirección al oriente.
Poi percorse una strada che non percorse in precedenza, diretto verso il luogo in cui sorge il Sole,
Commentary
The Holy Qur'an does describe this state of the people Dhul-Qarnain found living towards the East meaning thereby that they were not accustomed to the use of ways and means like houses, tents and dresses to seek protection against the Sun. But, it does not mention anything about their faith and deeds, nor does it say what Dhul-Qarnain did to them.
However, it is obvious that these people too were infidels and Dhul-Qarnain handled them the way he had handled the people he had found in the West as mentioned earlier. But, describing it again at this place was not considered necessary since finding it out is also possible on the analogy of the previous event. (As in al-Bahr al-Muhit from Ibn Atiyyah)
89- Sonra bir başka sebebi/yolu takip etti.
90- Nihâyet güneşin doğduğu yere vardığı zaman onu, kendileri için güneşe karşı (koruyacak) hiçbir siper yapmadığımız bir kavmin üzerine doğarken gördü.
91- İşte böyle. Biz onun elinde ne varsa hepsini ilmimizle kuşatmıştık.
92- Sonra bir başka sebebi/yolu takip etti.
93- Nihâyet iki dağ arasına ulaştığı zaman bu dağların önünde neredeyse hiçbir söz anlamayan bir kavim buldu.
94- Dediler ki:“Ey Zulkarneyn! Gerçekten Ye’cüc ve Me’cüc bu ülkede bozgunculuk çıkaran kimselerdir. Sana bir miktar mal versek de buna karşılık bizimle onların arasında bir set yapıversen!
95- Dedi ki: “Rabbimin bana verdiği imkânlar (sizin vereceğiniz maldan) daha hayırlıdır. O nedenle siz bana (bedeni) güçle yardım edin de sizinle onların arasına sağlam bir set yapayım.”
96- “Bana demir kütleleri getirin.” Nihâyet dağların iki yanını (demir kütleleriyle doldurtup) denkleştirdiği vakit: “Körükleyin!” dedi. Nihâyet demirleri ateş haline getirince:“Getirin de üzerine erimiş bakır dökeyim” dedi.
97- Artık Ye’cüc ve Me’cüc ne onu aşabildiler, ne de onu delebildiler.
98- Zulkarneyn:“İşte bu, Rabbimden bir rahmettir. Rabbimin vaadi gelince onu yerle bir eder. Rabbimin vaadi haktır.” dedi.
89. Zülkarneyn, batıya ulaştıktan sonra bu sefer Yüce Allah’ın kendisine ihsan etmiş olduğu sebeplere/yollara tâbi olarak güneşin doğduğu yere doğru döndü.
90. Doğuya ulaşınca bu sefer “onu” yani güneşi “kendileri için güneşe karşı hiçbir örtü/siper yapmadığımız bir kavmin üzerine doğarken gördü.” Yani güneşin, ona karşı kendilerini örtecek bir şeyleri bulunmayan insanlar üzerinde doğduğunu gördü. Bu ise ya son derece ilkel ve uygarlıktan uzak olmalarından ötürü meskenlerinin bulunmaması dolayısıyla yahut da güneşin tam olarak batmayıp devamlı görünmesi dolayısıyla idi. Nitekim Afrika’nın güney doğusunda böyledir. Böylece o, insanların bedenen ulaşmaları şöyle dursunhakkında bilgi sahibi dahi olmadıkları bir yere kadar varmış oldu.
91. Bununla birlikte bütün bunlar, Yüce Allah’ın takdiri ve bilgisi dahilinde olmuştur. Bundan dolayı Yüce Allah şöyle buyurmaktadır:“Biz onun elinde ne varsa hepsini ilmimizle kuşatmıştık.” Yani biz, onun sahip olduğu muaazam sebeplerin/yolların ve hayırların ne olduğunu biliyorduk ve biz, Zulkarneyn nereye yönelip giderse bilgimizle onun yanındaydık.
92-93. “Sonra bir başka sebebi/yolu takip etti. Nihâyet iki dağ arasına ulaştığı zaman...” buyruğu ile ilgili olarak müfessirler şöyle der: O, doğudan kuzeye doğru yola koyuldu ve iki dağ arasına ulaştı. Bu iki dağ o dönemde bilinen meşhur yerlerdi. Burası denize ulaşıncaya kadar sağdan da soldan da zincirleme/sıra dağlar şeklinde idi. Bu sıra dağlar, Ye’cüc ve Me’cüc ile insanlar arasında bir set teşkil ediyordu. O, iki dağın beri tarafında da dillerinin yabancılığı, zihin ve kalplerinin de kavrayışsızlığı dolayısıyla hemen hemen hiçbir söz anlayamayan bir kavim buldu.
94. Yüce Allah, Zülkarneyn’e bu kavmin dillerini anlayabilecek, onlarla karşılıklı konuşup fikir alış-verişinde bulunabilecek kabilden ilmi sebepler ihsan etmişti. Onlar da Zulkarneyn’e Ye’cüc ile Me’cüc’ün verdiği zarardan yakındılar. Ye’cüc ile Me’cüc, Ademoğullarından iki büyük kavimdir. O kavim şöyle dedi:“Gerçekten Ye’cüc ve Me’cüc bu ülkede” adam öldürmek, haksızca malları almak ve başka yollarla “bozgunculuk çıkaran kimselerdir. Sana bir miktar mal versek de buna karşılık bizimle onların arasında bir set yapıversen!” Bu, onların böyle bir seddi yapabilecek güce sahip olmadıklarını, Zulkarneyn’in de bunu yapabileceğini bildiklerini göstermektedir. O bakımdan bunu yapabilmesi için ona bir ücret teklif ettiler ve buna gerekçe olan sebebi de zikrettiler ki bu sebep, Ye’cüc ile Me’cüc’ün yeryüzünde bozgunculuk çıkarmaları idi.
95. Zulkarneyn, tamahkâr ve dünyaya rağbet eden bir kimse olmadığı gibi yönetimi altında bulundurduğu kimselerin hallerini düzene sokmayı ihmal eden bir kişi değildi. Aksine onun maksadı ıslah idi. Bundan dolayı maslahat ihtiva ettiği için onların bu taleplerini kabul etti. Onlardan herhangi bir ücret de almadı. Rabbine vermiş olduğu bu güç ve iktidarı dolayısıyla şükrederek:“Rabbimin bana verdiği imkânlar” sizin bana vereceğiniz şeylerden “daha hayırlıdır.” Ama ben sizden emek gücünüzle bana yardımcı olmanızı istiyorum. Böylelikle “sizinle onların arasına sağlam bir set yapayım.” Onların üzerinden aşıp da sizin bulunduğunuz yere gelmelerini engellesin.
96. “Bana demir kütleleri getirin” dedi. Onlar da bu demir parçalarını getirip verdiler. “Nihâyet” aralarında seddi bina ettiği “dağların iki yanını (demir kütleleriyle doldurtup) denkleştirdiği vakit: “Körükleyin!” dedi.” Çok büyük bir ateş yaktılar ve içinde bakırı eritmek maksadı ile ateşin daha da alevlenmesi için körükler kullandılar. Demir kütlelerinin birbirine kaynaşmasını için hazırladığı bakır eridikten sonra da “Getirin de üzerine erimiş bakır dökeyim, dedi.” Böylelikle demirin üzerine erimiş bakırı döktü ve bu suretle set müthiş bir sağlamlığa kavuştu. Böylece onun öte tarafında bulunan insanlar Ye’cüc ile Me’cüc’den gelecek zararlara karşı korunmuş oldular.
97. “Artık Ye’cüc ve Me’cüc ne onu aşabildiler, ne de onu delebildiler.” Seddin yüksekliğinden ötürü üzerine çıkabilme güçleri olmadığı gibi son derece muhkem ve güçlü olduğundan dolayı onu delecek imkânları da olmadı.
98. Zülkarneyn bu güzel işi ve bu mükemmel eseri yaptıktan sonra nimeti gerçek sahibine izafe ederek:“İşte bu, Rabbimden bir rahmettir.” Yani Rabbimin bana lütuf ve ihsanındandır. İşte salihlerle gerçek halifelerin durumu budur. Allah onlara üstün nimetleri lütfetti mi onların şükürleri, bu nimetleri ikrarları ve Allah’ın nimetlerini itirafları daha da artar. Nitekim Süleyman aleyhisselam da huzuruna Sebe’ melikesinin tahtının oldukça uzak bir mesafeden getirilmesi üzerine şunları söylemişti:“Bu, benim Rabbimin lütfundandır. Acaba şükür mü ederim, yoksa nankörlük mü ederim diye beni sınaması içindir”(en-Neml, 27/40) Oysa zorba ve kibirli kimselerle yeryüzünde yücelik taslayanların sahip oldukları büyük nimetler, onların azgınlıklarını ve şımarıklıklarını arttırır. Nitekim Karun, Allah’ın kendisine verdiği ve sadece anahtarlarını taşımak bile güç kuvvet sahibi bir topluluğa ağır gelen hazineler hakkında:“Bu, bana ancak bende olan bir ilim dolayısıyla verilmiştir.”(el-Kasas, 28/78)demişti.“Rabbimin vaadi” yani Ye’cüc ile Me’cüc’ün çıkışı için belirlediği süre gelince “onu” yani bu son derece sağlam yapılmış seddi “yerle bir eder.” Onu yıkıp dümdüz eder ve yerle bir olur. “Rabbimin vaadi haktır.”
Kemudian dia menempuh jalan lain menuju arah terbitnya matahari.
Potom se Zulkarnejn vrati suprotno od prvog usmjerenja, na istok.
Then he took a path different to his first route, heading towards the direction of the sunrise.
Ensuite, Dhû al-Qarnayn se remit en route en direction de l’est cette fois-ci.
His Journey East
Allah tells us that Dhul-Qarnayn then traveled from the west of the earth towards the east. Every time he passed a nation, he subjugated the people and called them to Allah. If they obeyed him, all well and good, otherwise he would humiliate them and take their wealth and possessions. From every nation he took what his armies needed to fight the next nation. When he reached the place where the sun rises, as Allah says,
وَجَدَهَا تَطْلُعُ عَلَى قَوْمٍ
(he found it rising on a people) meaning a nation,
لَّمْ نَجْعَل لَّهُمْ مِّن دُونِهَا سِتْراً
(for whom We (Allah) had provided no shelter against the sun.) meaning, they had no buildings or trees to cover them and shade them from the heat of the sun. Qatadah said, "It was mentioned to us that they were in a land where nothing grew, so when the sun rose they would go into tunnels until it had passed its zenith, then they would come out to go about their daily lives and earn themselves a living."
كَذَلِكَ وَقَدْ أَحَطْنَا بِمَا لَدَيْهِ خُبْراً
(So (it was)! And We knew all about him.) Mujahid and As-Suddi said, "This means that Allah knew everything about him and his army, and nothing was hidden from Him, even though they came from so many different nations and lands. For,
لاَ يَخْفَى عَلَيْهِ شَىْءٌ فِي الاٌّرْضِ وَلاَ فِى السَّمَآءِ
(Truly, nothing is hidden from Allah, in the earth or in the heaven.)3:5"
Sau đó, Zdul Qarnain tiếp tục du hành ở một con đường khác, Y du hành hướng về phía mặt trời mọc.
Pagkatapos sumunod siya sa isang daan na hindi ang daan niyang una habang dumadako sa dako ng sinisikatan ng araw.
Naglakbay siya, na hanggang sa nang nakarating siya sa lugar na nililitawan ng araw sa abot ng nakikita ng mata ay nakatagpo siya sa araw na lumilitaw sa mga taong hindi Kami gumawa para sa kanila laban sa araw ng anumang magsasanggalang sa kanila gaya ng mga bahay at gaya ng mga lilim ng mga punong-kahoy.
Và Al-Khudhir tiếp tục đi cho đến khi đến một nơi ở hướng mặt trời mọc. Trong tầm mắt, Y thấy mặt trời mọc lên trên một đám dân mà TA (Allah) không ban cho họ bất cứ thứ gì từ nhà cửa, cây cối để che chắn khỏi ánh nắng mặt trời.
And he travelled until when he reached the place where the sun rises, he found it rising on a people I had not given any houses or the shade of trees to protect them from the sun.
Kad on dođe do mjesta gdje Sunce izlazi, tamo zateče narod koji nije imao ništa čime bi se zaštitio od sunčeve toplote, niti kuća, pa ni drveća koje bi mu pravilo hlad.
Sonra yeryüzünde ilerledi ve güneşin doğduğu yere ulaştığında güneşi, kendilerini koruyacak ev ve ağaçların gölgelerinin olmadığı bir kavmin üzerine doğarken buldu.
Arrivé près du lieu d’où se lève le soleil, il trouva que celui-ci se levait sur un peuple à qui Nous n’avons pas donné de maison ou d’arbres sous lesquels s’abriter.
Y viajó hasta alcanzar al lugar más oriental, donde el Sol salía sobre un pueblo al que Yo no le había otorgado ninguna casa ni la sombra de los árboles para protegerlos de él.
Dia terus berjalan hingga ketika sampai pada tempat terbitnya matahari -dalam pandangan mata-, ia mendapati matahari tersebut terbit bersinar pada kaum yang tidak Kami buatkan suatu pelindung bagi mereka dari cahayanya berupa rumah dan pepohonan yang teduh.
e proseguì finché non giunse al luogo in cui sorge il Sole, e trovò che il sole sorgeva su un popolo per il quale non creammo cose che li proteggevano dal sole, come le costruzioni o l'ombra degli alberi.
This is the matter of Dhu’l-Qarnayn, and My knowledge has encompassed the power and strength he had.
Demikianlah perihal Żulqarnain, sungguh ilmu Kami mencakup segala sesuatu yang ada pada dirinya berupa kekuatan dan kekuasaannya.
C’est ainsi que Dhû al-Qarnayn a agi et Notre science embrasse toute la force et l’autorité qu’il détenait.
Este es el relato de Dhul Qarnain, y Mi conocimiento ha abarcado el poder y la fuerza que poseía.
Tako se desilo u vezi Zulkarnejna. Allah Svojim znanjem obuhvata sve detalje vezane za snagu i vlast koju je Zulkarnejn imao.
Aynı şekilde ilmimiz ayrıntılı bir şekilde Zülkarneyn'in sahip olduğu güç ve otoriteyi kuşatmıştır.
Così il Bicorne (Dhul-Ǭarnein) divenne consapevole di ogni particolare della Potenza e dell'Autorità che Egli possiede.
Dhu’l-Qarnayn’s next expedition was towards the east of Iran. He reached a place where a most uncivilised people were living. The description that there was no barrier (shelter) between them and the sun means perhaps that they were nomads and were living on open ground instead of in properly constructed houses.
Gayon ang lagay ng may dalawang sungay at pumaligid nga ang kaalaman Namin sa mga detalye ng taglay niya na lakas at kapamahalaan.
Tương tự vụ việc của Zdul Qarnain, quả thật TA (Allah) thông toàn tất cả mọi điều ở nơi Y từ sức mạnh và quyền hành.
Pagkatapos sumunod siya sa isang daang hindi ang unang dalawang daan, na nakapahalang sa pagitan ng silangan at kanluran.
Rồi Zdul Qarnain tiếp tục cuộc du hành trên con đường khác với hai con đường trước đó, nằm giữa hướng mặt trời mọc và hướng mặt trời lặn.
Kemudian ia menempuh jalan lain selain dua jalan sebelumnya, menuju arah antara timur dan barat.
Then he followed a path different to the first two, spreading between the East and West.
Ensuite, il prit une direction autre que les deux premières, intermédiaire entre le Levant et le Couchant.
His Journey to the Land of Ya'juj and Ma'juj, and building the Barrier
Allah says of Dhul-Qarnayn:
ثُمَّ أَتْبَعَ سَبَباً
(Then he followed (another) way) meaning, he traveled from the east of the earth until he reached a place between the two mountains which were next to one another with a valley in between, from which Ya'juj and Ma'juj (God and Magog) will emerge into the land of the Turks and spread mischief there, destroying crops and people. Ya'juj and Ma'juj are among the progeny of Adam, peace be upon him, as was recorded in the Two Sahihs;
«إِنَّ اللهَ تَعَالَى يَقُولُ: يَا آدَمُ فَيَقُولُ: لَبَّيْكَ وَسَعْدَيْكَ فَيَقُولُ: ابْعَثْ بَعْثَ النَّارِ، فَيَقُولُ: وَمَا بَعْثُ النَّارِ؟ فَيَقُولُ: مِنْ كُلِّ أَلْفٍ تِسْعُمِائَةٍ وَتِسْعَةٌ وَتِسْعُونَ إِلَى النَّارِ وَوَاحِدٌ إِلَى الْجَنَّةِ، فَحِينَئِذٍ يَشِيبُ الصَّغِيرُ وَتَضَعُ كُلُّ ذَاتِ حَمْلٍ حَمْلَهَا. فَقَالَ: إِنَّ فِيكُمْ أُمَّتيْنِ مَا كَانَتَا فِي شَيْءٍ إِلَّا كَثَّرَتَاهُ يَأْجُوجَ وَمَأْجُوج»
"Allah said: "O Adam." Adam said, "Here I am at Your service." Allah said, "Send forth the group of Hellfire." Adam said, "What is the group of Hellfire" Allah said: "Out of every thousand, nine hundred and ninety-nine will go to Hell and one will go to Paradise." At that time young men will turn grey and every pregnant female will drop her load. Among you are two nations who never come to anything but they overwhelm it with their huge numbers. (They are) Ya'juj and Ma'juj."
وَجَدَ مِن دُونِهِمَا قَوْماً لاَّ يَكَادُونَ يَفْقَهُونَ قَوْلاً
(he found before them a people who scarcely understood a word. ) he could not understand their speech, because they were so isolated from other people.
قَالُواْ يذَا الْقَرْنَيْنِ إِنَّ يَأْجُوجَ وَمَأْجُوجَ مُفْسِدُونَ فِى الاٌّرْضِ فَهَلْ نَجْعَلُ لَكَ خَرْجاً
(They said: "O Dhul-Qarnayn! Verily, Ya'juj and Ma'juj are doing great mischief in the land. Shall we then pay you a tribute") Ibn Jurayj reported from `Ata' from Ibn `Abbas that this meant a great reward, i.e., they wanted to collect money among themselves to give to him so that he would create a barrier between them and Ya'juj and Ma'juj. Dhul-Qarnayn said with kindness, righteousness and good intentions,
مَا مَكَّنِّى فِيهِ رَبِّى خَيْرٌ
(That in which my Lord had established me is better (than your tribute).) meaning, the power and authority that Allah has given me is better for me than what you have collected. This is like when Sulayman (Solomon), peace be upon him, said:
أَتُمِدُّونَنِ بِمَالٍ فَمَآ ءَاتَـنِى اللَّهُ خَيْرٌ مِّمَّآ ءَاتَـكُمْ
(Will you help me in wealth What Allah has given me is better than that which He has given you!) 27:36 Similarly, Dhul-Qarnayn said: `What I have is better than what you want to give me, but help me with strength,' i.e., with your labor and construction equipment,
أَجْعَلْ بَيْنَكُمْ وَبَيْنَهُمْ رَدْمًاءَاتُونِى زُبَرَ الْحَدِيدِ
(I will erect between you and them a barrier. Give me Zubar of iron,) Zubar is the plural of Zubrah, which means pieces or chunks of something. This was the view of Ibn `Abbas, Mujahid and Qatadah. These pieces were like bricks or blocks, and it was said that each block weighed one Damascene Qintar or more.
حَتَّى إِذَا سَاوَى بَيْنَ الصَّدَفَيْنِ
(then, when he had filled up the gap between the two mountain-cliffs,) means, he put the blocks on top of one another, starting at the bottom, until he reached the tops of the mountains, filling the width and height of the gap. The scholars differed about the precise width and height.
قَالَ انفُخُواْ
(he said: "Blow;") means, he lit a fire until the whole thing was burning hot.
قَالَ آتُونِى أُفْرِغْ عَلَيْهِ قِطْراً
(he said: "Bring me Qitran to pour over them.") Ibn `Abbas, Mujahid, `Ikrimah, Ad-Dahhak, Qatadah and As-Suddi said it was copper. Some of them added that it was molten. This is similar to the Ayah:
وَأَسَلْنَا لَهُ عَيْنَ الْقِطْرِ
(And We caused a fount of Qitran to flow for him) 34:12. So it resembled a striped cloak. Then Allah said:
Poi proseguì per una strada differente da quelle che percorse in precedenza, a metà strada tra Oriente e Occidente.
Luego siguió un camino diferente a los dos primeros, un camino intermedio entre el oriente y el occidente.
Zatim je Zulkarnejn nastavio putovati, usmjerivši se novim putem, osim prva dva, između istoka i zapada.
Sonra ilk iki sefer izlediği yoldan başka doğu ve batı arasında farklı bir yol tuttu.
Pošto je stigao među dvije planine koje razdvajaju ono što je iza njih, našao je ispred njih narod specifičnog jezika; jedva su razumjeli govor drugih ljudi.
Camminò finché non trovò una valle tra due montagne, nella quale scoprì un popolo che quasi non riusciva a comprendere le parole altrui.
Ia terus berjalan hingga sampai pada suatu tempat diantara dua gunung, dibelakang kedua gunung itu ia menjumpai suatu kaum yang hampir tidak dapat memahami bahasa selain mereka.
Il continua de se déplacer jusqu’à ce qu’il eut atteint une faille entre deux montagnes où il trouva des gens qui ne comprenaient presque aucune autre langue que la leur.
And he travelled until he reached a gap between two mountains, and he found before them a people who could barely understand the speech of others.
Viajó hasta que llegó a un valle entre dos montañas, y encontró un pueblo que apenas podía entender las palabras de los demás.
Yolculuğuna devam etti ve iki dağ arasında geçit gibi olan bir yere ulaştı. O iki dağın yanında hemen hemen başkalarının hiçbir sözünü anlamayan bir kavme rastladı.
Naglakbay siya hanggang sa nang nakarating siya sa bukana sa pagitan ng dalawang bundok saka nakatagpo siya sa bahagi ng dalawang ito ng mga taong hindi halos nakaiintindi ng pananalita ng iba pa sa kanila.
Zdul Qarnain đã đi cho đến khi tới được một nơi nằm giữa hai ngọn núi, Y thấy gần đó có một đám dân gần như không hiểu được tiếng nói của ai khác ngoài dân của họ.
Explanation of Difficult Words
1. The word السَّدَّ used in the expression: بَيْنَ السَّدَّيْنِ denotes what be-comes a barrier against something. It may be a wall or mountain and it may be natural or artificial. At this place, the word: السَّدَّيْنِ (as-saddain) means two mountains that stood as a barrier against the intrusion of Ya'juj and Ma'juj. But, they still attacked through the pass in between the two mountains and which was closed by Dhul-Qarnain.
2. The word: زُبَرَ (zubar) in: زُبَرَ الْحَدِيدِ (zubar al-hadid - 96) is the plural of: زُبرہ (zubrah) which means sheets in the sense of pieces, fragments or ingots of iron which were to be used in the wall designed to block the pass, obviously a stronger device as compared to bricks and rocks.
3. The word: الصَّدَفَيْنِ (as-sadafain - 96) signifies the two sides of the mountain facing each other.
4. According to most commentators, the last word: قِطْرًا (qitr) in verse 96 means molten copper. There are some others who have explained 'qitr' as molten iron or pewter. (al-Qurtubi)
The expression: دَكَّاءَ (dakkaa'a - 98) used about the wall means what would crumble down to the level of the ground.
Nagsabi sila: "O Dhulqarnayn, tunay na ang Gog at ang Magog (tumutukoy sila sa dalawang kalipunang malaki kabilang sa mga anak ni Adan) ay mga tagagulo sa lupain dahil sa isinasagawa nila na pagpatay at iba pa. Kaya magtatalaga kaya kami para sa iyo ng yaman para gumawa ka sa pagitan namin at nila ng isang pangharang?"
Đám dân ở chỗ giữa hai ngọn núi nói: Hỡi Zdul Qarnain! Quả thật Ya'juj và Ma'juj (tức hai cộng đồng vô cùng lớn thuộc con cháu của Adam - con người) là những phá hại trong xứ bằng sự giết chóc và tàn phá mọi thứ. Chúng tôi sẽ dâng cho ngài tiền của để ngài giúp chúng tôi dựng lên một bức tường thành ngăn cách giữa chúng và chúng tôi được chăng?
Mereka berkata, "Wahai Żulqarnain! Sesungguhnya Yakjuj dan Makjuj (yaitu dua umat besar dari keturunan Adam) berbuat kerusakan di muka bumi dengan melakukan banyak pembunuhan dan kerusakan lainnya, maka bolehkah Kami membayarmu dengan harta benda kami sebagai imbalan agar engkau membuatkan dinding penghalang antara kami dan mereka?"
Probably Dhu’l-Qarnayn’s third campaign was in the north east, in the direction of Iran. He reached a place where savages were living. Because they could not have any interaction with any other community, they were hardly able to understand any other language but their own. The ‘two mountains’ probably lay between the Caspian Sea and the Black Sea. Here savage tribes used to invade from other places and would then flee through mountain passes after indulging in plunder. Dhu’l-Qarnayn constructed an iron wall between the two mountains.
Ellos dijeron: “¡Dhul Qarnain! Gog y Magog (dos grandes naciones de los hijos de Adán) están causando corrupción en la tierra asesinado inocentes, así que, ¿podríamos darte una retribución para que levantes una muralla entre ellos y nosotros?”
Ils dirent: Ô Dhû al-Qarnayn, les Gog (Ya`jûju) et Magog (Ma`jûju) (des peuples humains) sont des corrupteurs sur Terre, ils tuent et commettent d’autres crimes. Pouvons-nous te payer afin que tu établisses un obstacle entre eux et nous ?
Dediler ki: "Ey Zülkarneyn! Şüphesiz Ye’cûc ve Me’cûc (Âdemoğlundan iki büyük topluluğu kastetmektedirler) öldürme ve diğer kötü işleri yaparak yeryüzünde bozgunculuk yapmaktadırlar. Onlarla bizim aramızda bir set yapman için sana mal versek olur mu?"
They said: “O Dhu’l-Qarnayn, Gog and Magog (meaning two great nations from the children of Adam) are causing corruption on earth by killing and so forth, so can we give you some wealth so you can make a barrier between us and them?”
Dissero: "O Bicorne(Dhul-Ǭarnein), in verità Yajūj e Majūj (si intende due potenti popoli dei Figli di Ǣdem) sono corruttori in terra per gli omicidi e altre cose che commettono; non accetteresti una ricompensa per costruire una barriera tra noi e loro?"
Oni mu rekoše: “Zulkarnejne, narodi Jedžudž i Medžudž (mislili su time na dva velika naroda ljudskog roda) čine nered na Zemlji: ubijaju, porobljavaju, otimaju, na putevima presreću i čine nepravdu! Mi bismo ti dostojno platili kad bi između nas, s jedne strane, i Jedžudža i Medžudža, s druge strane, podigao veliki zid.”
Commentary
The Identity of Ya'juj Ma'juj and the Location of the Wall of Dhul-Qarnain
A lot of absurd and strange things disseminated through Isra'ili narratives and historical stories have found currency to the extent that some commentators have also reported them in terms of their historical status, though they themselves do not find them trustworthy. The truth of the matter is that the Qur'an has mentioned it briefly and the Holy Prophet ﷺ has informed his community also about the details as and where necessary. What has to be believed in as part of one's faith is limited to what has been covered in the Qur’ an, and Hadith. Beyond that, whatever historical and geographical information has been provided by commentators, Hadith experts and historians could be correct, or might as well prove incorrect. As for the variant sayings of historians from among those mentioned above, they are based on traces, analogies and conjectures. Whether they are true or false, it simply does not affect what the Qur'an says.
At this place, I would first quote Ahadith which, according to respected Hadith experts, are sound or trustworthy. After that, historical narratives will be taken up to the measure of their need in the present context.
Hadith Reports about Ya'juj Ma'juj
At least this much stands doubtlessly proved from the statements of Qur'an, and Sunnah that Ya'juj Ma'juj are national entities from among human beings. They are the progeny of Sayyidna Nuh (علیہ السلام) very much like them because so says the categorical statement (nass) of the Qur'an: وَجَعَلْنَا ذُرِّيَّتَهُ هُمُ الْبَاقِينَ which means that all human beings surviving on the Earth after the Flood during the time of Sayyidna Nuh (علیہ السلام) shall all be from among his progeny. Historical narratives converge on the fact that they are of the progeny of Yafith son of Nuh علیہ السلام۔ which is supported by a weak Hadith as well. Regarding the rest of their antecedents, the Hadith of Sayyidna an-Nawwas ibn Sam` an ؓ is most detailed and sound in authority. It has been reported in the Sahih of Muslim and in all books of Ahadith recognized for their authenticity. Hadith experts declare it to be sound and authentic. This Hadith carries details concerning the appearance of Dajjal (anti-Christ), the coming of Sayyidna ` Isa (علیہ السلام) and then, the appearance of Ya'juj Ma’ juj. A translation of this entire Hadith is being given below:
Sayyidna an-Nawwas ibn Sam` an ؓ says that one morning the Holy Prophet ﷺ mentioned Dajjal (anti-Christ) and while doing that he said a few things which showed the low and negative aspect of his profile (such as his being one-eyed). Then, he also said a few things about him to the effect that his emergence was a matter of ominous trial (such as Paradise and Hell being with him and other extra-ordinary aspects of his per-sona). His narration (gripped us with such fear) as if Dajjal was lurking somewhere (in the nearby) grooves of the date palms.
When we presented ourselves before him in the evening, he read our confused inner condition and asked, 'What is the matter with you?' (What did you conclude from what I had said?). We submitted, 'You talked about Dajjal in the morning. Of things you said about him some seemed to belittle the matter of his emergence while you also said other things which seemed to highlight his matter to proportions of a great trial to the extent that we thought he was present close to us in the grooves of the date-palms!' Then he said, 'Not just the Dajjal, there are other trials I fear may afflict you more (that is, the trial of Dajjal is not as great as you have taken it to be). If he appears - and I am among you - I shall confront him personally without you. And if he appears - and I am not among you - everyone will try to confront him in terms of his courage. And Allah is, in my absence, the guardian and protector of all Muslims. (You will recognize him as) a young man - hard curly hair, one eye protruding upwards (blind in the other as in other narratives). And if I can liken him (in this ugly profile) with someone, it is ` Abd al-'Uzza ibn Qatan (an ugly person from the tribe of Banu Khuza` ah during the Jahiliyyah). If a Muslim from among you runs into him, he should recite the initial verses of Surah al-Kahf against him (which will keep him protected from Dajjal). Dajjal will emerge from the empty space between Syria and ` Iraq creating havoc right and left. 0 servants of Allah, you then stay firm against him.' We said, 'Ya RasulAllah, and how long will he tarry on the Earth?' He said, 'Forty days. But, the first day will be equal to one year, and the second day to one month, and the rest of the days equal to the usual.' We said, 'Ya RasulAllah, so on that day which will be equal to one year, shall we be offering (the five-timed) Salah for one day only?' He said, 'No. You will, rather, go by estimating time and offering prayers for the whole year.' We said, 'Ya RasulAllah, how fast will he be moving about the Earth?' He said, 'Fast like the cloud being followed by wind. Then he will pass by a people and ask them to rally round his false beliefs. They will believe in him and respond to his call. Then he will commission the clouds. They will start raining. He will order the Earth. It will turn green and verdant (and herds of cattle will graze therein) and when they return in the evening, their humps shall be much higher than before and their udders shall be full of milk and their waists shall be plumb. Then, Dajjal will pass by another people and invite them to his disbelief. But, they will turn down his invitation. Losing hope, when he goes away from them, these believers will be stricken with famine and nothing of what once belonged to them will remain in their hands. And when Dajjal will walk by this wasteland, he will address it, saying: 'Bring your treasures out.' So, its treasures will start following him like the honeybees follow their queen. Then Dajjal will call a man whose youth shall be in full bloom, strike him with a sword and cut him into two pieces and the two pieces will be placed as far apart as the distance between an archer and his target. Then he will call him. He will come (alive) to Dajjal beaming with joy over his feat. In the meantime, Allah Ta` ala will send down Al-Masih ibn Maryam (Sayyidna ` Isa علیہ السلام). He will alight at the white tower in the eastern part of Dimashq (Damascus) clad in two colored sheets with both hands resting on the wings of angels. When he bows his blessed head, drops of water will drip down from there (as if one has just come out of the shower). And when he raises his head up, from it drop silvery globules like genuine pearls. Any disbeliever who breathes the air from his breath will die that very instant and his breath will reach as far as reaches his glance. Then he will look for him until he will overtake him at the gate of Ludd (still there in Baytul-Maqdis by the same name) and kill him. After that, ` Isa ibn Maryam (علیہما السلام) will come to people whom Allah protected from Dajjal. He will then touch their faces (with compassion for them) and give them the good news of having high ranks in Paradise.
While he would still be in the same state, Allah will reveal to ` Isa (علیہ السلام) : 'Verily, I am going to send forth the kind of men from among servants belonging to Me against whom no two hands will dare fight. So, you assemble and take My servants to the sanctuary of Mount Tur (which Sayyidna ` Isa (علیہ السلام) will do) and would send out Ya'juj and Ma'juj and they will be seen hurtling down from every side. The first wave of them will pass by Bulhairah Tabariyyah. They would drink out everything in it and when others of them will pass by it, (and seeing it dry) they will say: 'Surely, in this, there must have been water earlier in time.'
The prophet of Allah, ` Isa (علیہ السلام) ، and his companions will take refuge on the Mount Tur. Other believers will find sanctuaries in their own fortified places. Food supplies will be there, but it would run short where-upon the head of a bull will be considered better than a hundred dinar. Then, the prophet of Allah, ` Isa (علیہ السلام) ، and his companions will turn to Allah (and pray for the removal of their distress which will be answered) and He will send an epidemic (worm in neck) and they will be annihilated en masse to the last person. Then, the prophet of Allah, ` Isa (علیہ السلام) ، and his companions will come down from the Mount of Tur and see not a hand-span worth of land remaining unfilled with corpses and (because of their decomposition) the place will be reeking with a strong stench. (Seeing this state of affairs) the prophet of Allah, 'Isa, and his companions will turn to Allah (praying for the removal of this distress as well which Allah will answer). He will send birds with necks like the neck of a camel. They will haul these corpses and throw them at the place where Allah wills (according to some narratives, they will put them away into the sea).
After that, Allah Ta’ ala will send rains. No clay home in the villages and no Bedouin tent in the desert will remain without it. Lands will be washed clean and left like mirror. Then, Allah Ta’ ala will tell the Earth, 'Grow your fruits and unravel the abundance of your blessings.' (And so it shall be and such shall be the bliss of increase that) one pomegranate will suffice as food for a group of people. And its shell will be used to make canopies for protection against the Sun and milk will be so blessed as to suffice for a large number of people. Milk from one cow will be enough for everyone in a tribe and milk from one goat will be adequate for a whole clan. (After forty years of this period of extra-ordinary abundance, peace and protection, when the time due for Qiyamah will draw near) Allah Ta` ala will send a pleasant wind which will cause their armpits to be benumbed and the soul of every believer and every Muslim will be taken away. Left there will be the worst among human beings, the wicked and the disbelieving ones, who will indulge in shame and outrage on the Earth like donkeys. And it is against them that the Hour will stand activated.'
As for the story of Ya'juj and Ma'juj, the narration of Sayyidna ` Abd al-Rahman ibn Yazid ؓ deals with it in greater detail. It says that once they pass by Buhairah Tabariyyah, Ya’ juj and Ma’ juj will climb Jabal al-Khamar, a mountain from among the mountains of Baytul-Maqdis, and say, 'We have killed whoever there was on the Earth. Come, let us now kill whoever there is out in the skies." So they will shoot their arrows towards the sky and Allah will make their arrows return back to them smeared with blood (so that those dim-witted people are pleased with the prospect that they have done away with whoever there was in the skies).
About the story of Dajjal, the narration of Sayyidna Abu Said al-Khudri ؓ adds that Dajjal will stay away from al-Madinah al-Munawwarah. When it will not be possible for him to reach even the link roads leading to it, he will come to a saline tract of land close to Madinah. At that time, a man will come out to confront him and this man will be the best of men at that time (or, among the best of men). Addressing him, he will say, 'I am certain that you are the Dajjal about whom the Holy Prophet ﷺ had told us.' (Hearing this), Dajjal will start saying, 'Tell me, O people, if I kill this man, then make him alive, will you still doubt the thing (about my being God)?' They said, 'No.' So he will kill him and then bring him back to life whereupon he will tell Dajjal, 'By Allah, now I have become more certain that you are the Dajjal.' Hence, Dajjal would want to kill him (all over again), but he will remain unable to enforce it. (Sahih Muslim)
According to a narration of Sayyidna Abu Said al-Khudri ؓ appearing in the Sahih of al-Bukhari and Muslim, the Holy Prophet ﷺ said, "On the day of Qiyamah, Allah Ta` ala will ask Sayyidna Adam (علیہ السلام) ، 'raise the Hell-bound from your progeny.' He will wonder, 'my Lord, who are they?' Then, the Divine command will go forth that nine hundred and ninety nine of every one thousand are Hell-bound with only one bound to go to Paradise. Scared, the noble Sahabah asked, 'Ya Rasulallah, 'who from among us shall be the one bound to go to Paradise?' Thereupon, he said, 'do not worry because out of these nine hundred and ninety nine Hell-bound people, there will be only one from among you while, ratio-wise, there will be a thousand from among the Ya'juj Ma'juj.' According to a narration of Sayyidna ` Abdullah ibn ` Umar ؓ in the Mustadrak of al-Hakim, the Holy Prophet ﷺ said that Allah Ta` ala divided all human beings into ten parts. Nine of these belong to Ya'juj Ma'juj while the remaining one part covers the human beings of the whole world. (Ruh al-Ma` ani)
After having quoted these narrations in al-Bidayah wa an-Nihayah, Ibn Kathir has written that it tells us that the number of Ya'juj Ma'juj is significantly higher than the entire human population.
According to a narration of Sayyidna Abu Hurairah رضی اللہ تعالیٰ عنہ appearing in the Musnad of Ahmad and Abu Dawud with sound chains of authority, the Holy Prophet ﷺ said that ` Isa (علیہ السلام) will live on the Earth for forty years after his descension. As for the narration in Muslim which puts this duration of stay at seven years, it has been rated as less in strength or having some unapparent meaning (marjuh or mu'awwal) by Hafiz in Fath al-Bari who has declared the very period of forty years as correct. Then there are clarifications in Ahadith which report that this whole period will be marked with peace and blessings. Absolutely no malice and hostility will exist among people, none even between any two of them. (Muslim and Ahmad)
Al-Bukhari reports from Sayyidna Abu Said al-Khudri ؓ that the Holy Prophet ﷺ said that the Hajj and ` Umrah of Baytullah will continue even after the emergence of Ya'juj Ma'juj. (Tafsir Mazhari)
Al-Bukhari and Muslim report from Umm al-Mu'minin, Sayyidah Zainab bint Jahsh ؓ that one day the Holy Prophet ﷺ woke up from sleep with his blessed face red while he was saying:
لا الٰہ اِلاَّ اللہ ویل للعرب من شرقد اقترب فتح الیوم من ردم یأجوج ومأجوج مثل ھذہ و حلّق تسعین
'La ilaha Wallah. Alas for Arabia! Evil is drawing near. To-day, a part of the Wall of Ya'juj Ma'juj has opened up like this' and he made a ring by joining the tips of his thumb and index finger (to indicate the size of the hole in the Wall).
Umm al-Mu'minin, Sayyidah Zainab ؓ says that following his statement, we submitted, 'Ya RasulAllah, is our destruction possible even when we have righteous people among us?' He said, 'Yes, it is - (particularly) when evil (khabath) abounds' (similar reports appear in the two Sahihs from Sayyidna Abu Hurairah ؓ ، as in al-Bidayah wa an-Nihayah of Ibn Kathir). That a hole was made into the Wall of Ya'juj Ma'juj to the measure shown in the Hadith could be taken in the real sense and also in a figurative one which would indicate the weakening of the Wall made by Dhul-Qarnain. (Ibn Kathir, Abu Hayyan)
The Musnad of Ahmad, Tirmidhi and Ibn Majah report from a narration of Sayyidna Abu Hurairah ؓ that the Holy Prophet ﷺ said: Ya'juj Ma'juj keep digging through the Wall of Dhul-Qarnain. Doing it every day they reach the farthest part of this iron Wall so close as would make the light on the other side become visible to them. But, at that point, they say that they would dig all the way through it the next day, and return. However, Allah Ta’ ala makes it as strong as it was all over again. Then comes the next day and they start anew to dig through it. This cycle of their effort to dig and demolish and that of mending and fortifying from Allah's side will continue until such time up to which Allah Ta’ ala intends to hold back Ya'juj Ma'juj. And when He intends to release them, they will dig, reach the farthest limit and say, 'If Allah wills, we shall go across it tomorrow.' (By making their effort dependent on the name and will of Allah, they will have the taufiq to succeed) So, when they return the next day as usual, they will find the remaining non-dug portion of the Wall as they had left it and this they will demolish and go across.
Tirmidhi has reported this narration on the authority of Abu ` Aw nah, Qatadah, Abi Rafi', Abu Hurairah ؓ ، in that order, and then he has said: غریب لا نعرفہ الا من ھذا الوجہ (Unfamiliar. We do not know it except from this source). Ibn Kathir has also reported this narration in his Tafsir and then he has this to say:
اسنادہ جِیّد قوی ولکن متنہ فی رفعہ
Its chains of narrators are good and strong, but its text in the matter of its ascension (the effort to raise the channel of transmission up to attribute it the Holy Prophet is not supported by stronger sources).
Ibn Kathir comments on this Hadith in al-Bidayah wa an-Nihayah: If it is held to be correct that this Hadith is not marfu' (traceable in ascending order to the Holy Prophet ﷺ), instead, is a narration from Ka'b al-Ahbar, then, it becomes clear that it is not worthy of trust. Now there is another possibility. The narration is regarded to be free from any error made by the narrator. It is given the status of the very saying of the Holy Prophet ﷺ ، then, it would mean that this action of digging the Wall by Ya'juj Ma'juj will start at the time when the hour of their emergence draws close. And as for the statement of the Qur'an, that is, no hole can be made in this Wall, it refers to the time when Dhul-Qarnain had made it. This leaves no contradiction here. Moreover, it could also be said that breaking a hole into the Wall means a hole which goes all the way through it - and this narration states it clearly that this hole does not go all the way through it. (Al-Bidayah, p. 12, v. 2)
In Fath al-Basri, (رح) . Hafiz ibn Hajar has reported this Hadith with reference to ` Abd ibn Humaid and Ibn Hibban as well and said that they all narrate from Qatadah and some of their narrators are the authorities of the Sahih of al-Bukhari. Then, he has not entertained any doubt about the Hadith being rated as mares` (ascending to the Holy Prophet ﷺ). Then he says with reference to Ibn al-Arabi that this Hadith contains three Divine signs, that is, miracles: (1) That Allah Ta’ ala did not let their minds think of the alternative of continuing their digging operation round the clock including the day and night both. If so, it would have not been at all difficult for a people with so many of them to work in shifts of day and night with specified assignment of duties. (2) That their minds were turned away from taking the option of scaling over the Wall by using artifices and devices. Although, from a narration of Wahb ibn Munabbih, it becomes clear that these people tilled the land which also yielded fruits and they used instruments of many kinds in this process. It should have not been difficult for them under these circumstances to assemble together the means of scaling the Wall. (3) That for such a long time it never occurred to them that they should have said, Insha'Allah: If Allah wills, and that this statement will issue forth through their speech only when the time of their emergence will come close.
Ibn al-Arabi has said that this Hadith also tells us that there are people among the Ya'juj Ma'juj who believe in the existence of Allah and in His Will. Then, it is also possible that Allah Ta` ala may cause this statement to issue forth through their speech without having any belief and they find their job all done with its barakah (ashrat as-saah by as-Sayyid Muhammad, p. 154). But, what is obvious here is that they too have received the call of the blessed prophets. Otherwise, according to the textual authority of the Qur'an (nass), they should not be subjected to the punishment of Jahannam: وَمَا كُنَّا مُعَذِّبِينَ حَتَّىٰ نَبْعَثَ رَسُولًا (And it is not Our way to punish [ anyone ] unless We send a messenger - al-Isra', 17:15). This tells us that the invitation to believe has reached them too. But, they chose to stick by their denial. However, there will also be some people among them who would be subscribing to the view that Allah exists and that He has intention and will - though, having this much of a belief is not sufficient for 'Iman or faith, unless there is the essential faith in Prophet-hood and Hereafter. However, the saying of 'Insha'Allah': If Allah wills, despite Kufr (disbelief), is not a far out possibility.
Conclusions drawn from the narrations of Hadith
That which stands proved about Ya'juj Ma'juj from the statements of the Holy Prophet ﷺ as in the Ahadith cited above is given below:
(1) Yajuj Ma'juj are the progeny of Sayyidna Nuh (علیہ السلام) like the rest of human beings. The majority of Hadith experts and historians identify them as the progeny of Yafith, the son of Nuh (علیہ السلام) . And it is also obvious that the progeny of Yafith son of Nuh (علیہ السلام) had spread itself out far and wide among different tribes, nationalities and many a populated areas between the period of Sayyidna Nub (علیہ السلام) and that of Dhul-Qarnain. Thus, it is not necessary that the races known as Ya’ juj Ma’ juj were pinned down as a whole exclusively behind the Wall of Dhul-Qarnain. There must have been some of their tribes and nationalities living on the other side of the Wall of Dhul-Qarnain. However, it can be said that the savage killers and destroyers among them were restrained through the Wall of Dhul-Qarnain. Historians refer to them generally as Turks, Mangkhol or Mongols. But, from among these, the name of Yajuj Ma’ juj applies only to the savage, uncivilized, blood-thirsty tyrants who remained untouched by civilization. The Turks, Mangkhols or Mongols who became civilized stand unsubstantiated by this name.
(2) The number of Ya’ juj Ma’ juj is several times higher than the number of the human beings of the whole world, at least at the ratio of one to ten. (Hadith #2)
(3) The tribes and nationalities of Ya’ juj Ma'juj stopped from crossing over to the other side of the Wall of Dhul-Qarnain will remain so restrained right through the close of the zero Hour of the Last Day of Qiyamah. The time destined for their emergence will be preceded by the appearance of Mahdi and Masih (علیہم السلام) and that of Dajjal (the anti-Christ). They will be released exactly after 'Isa (علیہ السلام) has descended and has killed Dajjal. (Hadith #1)
(4) At the time Ya'juj Ma'juj are to be released, the Wall of Dhul-Qarnain will crumble down all leveled to the ground (verse 18:98). The merciless hordes of Ya'juj Ma'juj would present an spectacle when, coming down from the mountain slopes all simultaneously, the speed of their descent would give the impression that they are sliding down to the ground en masse. These countless savage humans will hit the whole earth and its population. No one would be able to stand up against the killing and plunder by them. The apostle of Allah, Sayyidna ` Isa (علیہ السلام) will, under Divine command, take refuge on Mount Tur along with his believing companions. People in other habitations of the world will seek asylum in available safe places. When supplies run out, necessities of life will become highly expensive. As for the rest of human population, these savages will finish them off and lick out their rivers. (Hadith #1)
(5) Then, it will be through the prayer of Sayyidna ` Isa (علیہ السلام) and his companions that these countless locust like peoples will be destroyed simultaneously. The earth will be covered up with their dead bodies and the stench from which would make human rehabilitation on the earth difficult. (Hadith #1)
(6) Then, it will be through the prayer of Sayyidna ` Isa (علیہ السلام) and his companions once again that their dead bodies would be disposed of into the sea or made to disappear altogether and the whole earth will be washed clean through a universal rain. (Hadith #1)
(7) After that, there shall come a reign of peace lasting for nearly forty years. The earth will open the gates of its blessings. No one will re-main poor and needy. No one will hurt or harass anyone. Peace and comfort shall prevail universally. (Hadith #3)
(8) During this period of peace, the Hajj and ` Umrah of Baytullah will continue. (Hadith #4) As for the death of Sayyidna ` Isa (علیہ السلام) and his burial in the Sacred Mausoleum, it already stands proved from the narrations of Hadith. This too will transpire when he will travel to Hijaz for Hajj or ` Umrah. (As reported by Muslim from Sayyidna Abu Hurairah ؓ - explanatory note). After that, he will die in al-Madinah al-Taibah and buried in the Sacred Mausoleum.
(9) During the later period of the life of the Holy Prophet ﷺ ، he was shown a dream activated through a revelation (wally) that a hole had opened up in the Wall of Dhul-Qarnain, which he declared to be a sign of impending evil for Arabia. Some Hadith experts (al-mulhaddithin) have interpreted the opening of a hole in this Wall as real. Some others have taken it figuratively in the sense that this Wall of Dhul-Qarnain has become weak, the time of the emergence of Ya'juj Ma'juj has come close and its effects will show up in the form of Arab decline. Allah knows best.
(10) After his descent, he will stay on the earth for forty years. (Hadith #3) Earlier than him, the period of Mahdi (علیہ السلام) will also be that of forty years, part of which will feature the confluence and cooperation of both. In his book, Ashrat al-Sa` ah (p.145), Sayyid Sharif Barzanji has said that the period of Sayyidna ` Isa (علیہ السلام) will follow the killing of Dajjal and the peace prevailing thereafter and extend to forty years. This will make his total stay in the world for a period of forty-five years. And, it has been mentioned on page 112 that Mahdi (علیہ السلام) will appear a thirty plus years before Sayyidna ` Isa (علیہ السلام) and the total period credited to him will be that of forty years. Thus, the presence of the two blessed souls shall coincide for a number of five, or seven years, and both their periods will be marked by a reign of justice throughout the world. The earth will open up the gates of its blessings, neither will anyone remain poor, nor will anyone bear malice and hostility against anyone else. Of course, the great trial of the appearance of Dajjal will hit the whole world during the later period of Mahdi (علیہ السلام) - with the exception of Makkah, Madinah, Baytul-Maqdis and the Mount of Tur. This trial will be the greatest as compared to the rest of the trials the world has faced. Dajjal and his disorder will last for forty days only. But, out of these forty days, the first day will be that of one year, the second day that of one week and the rest of days will be like they usually are. One way this can happen is that these days are really made to be that long - because, during those later times, nearly all events will be extraordinary and miraculous in nature. Then, it is also possible that the days and nights keep alternating as they usually do. But, it stands proved from Hadith that Dajjal would be a great magician. When so, it is also possible that, under the spell of his magic, common people remain unable to notice this revolutionary change in the alternation of days and nights and continue seeing this phenomena as nothing but one usual day. As for the injunction in Hadith of performing Salah during that day on the estimated analogy of usual days, it also seems to support the assumption that the days and nights would be changing really, but people would not realize it cognitively. Therefore, in this day of one year, the order given was to perform Salah for three hundred sixty days. Otherwise, had the day been really one day only, the rules of the Shari` ah would have required only five Salahs as obligatory for one day as such. In short, the total period of Dajjal will have forty such days.
After that, Sayyidna ` Isa (علیہ السلام) will descend, kill the Dajjal and put an end to the disorder created by him. However, quite close to that the Ya'juj Ma'juj will emerge unleashing another spate of disorder, pillage and killing. But, the period of their presence will not go beyond a few days when they too will be destroyed all simultaneously as a result of the prayer of Sayyidna Isa (علیہ السلام) . In short, there will be two ominous trials of Dajjal and Ya'juj Ma'juj during the later period of Sayyidna Mahdi (علیہ السلام) and the early period of Sayyidna ` Isa (علیہ السلام) which will shake the people of the entire earth upside down. Before and after these counted few days, however, the whole world will experience justice, peace and blessings. During the period of Sayyidna ` Isa (علیہ السلام) ، there will remain on the earth no creed and religion other than Islam. The earth will start sending forth its hidden treasures. No one will remain poor and needy. Even beasts and poisonous life forms will not hurt anyone.
An essential point of guidance:
As far as the information given above about the Ya'juj Ma'juj and the Wall of Dhul-Qarnain, these have been communicated to the Muslim Ummah by the Qur’ an, and the Ahadith of the Holy Prophet ﷺ . Believing in it as such is necessary and opposition, impermissible. Now there remains the area of geographical and racial investigation as to questions like - Where is the wall of Dhul-Qarnain located? Who are these people called Ya'juj Ma'juj? Where do they live now? Here, it can be said that no Islamic 'Aqidah (article of faith) depends on knowing this, nor does the understanding of any verse of the Qur’ an hinge on it. But, the religious scholars of the Muslim Ummah, only in order to answer the absurdities dished out by antagonists and to provide additional insight, have discussed this subject in details. A part of it is being reported here.
Views of Muslim scholars
In his Tafsir, al-Qurtubi has reported from as-Suddiyy that twenty-one of the twenty-two tribes of Ya'juj Ma'juj were shut off by the Wall of Dhul-Qarnain. One of their tribes was left out on the inner side of the Wall of Dhul-Qarnain. They are Turks. After that, al-Qurtubi says that the sayings of the Holy Prophet ﷺ about the Turks resemble the Ya'juj Ma'juj and that the incidence of a war between them and Muslims during the later times appears in a hadith of the Sahih of Muslim. At present, he continues: A large number of Turk people are arrayed against Muslims. Only Allah knows their exact number and only He can save Muslims from their evil. It appears as if they are the Ya’ juj Ma'juj - or, at least, are their forerunners. (Al-Qurtubi, p. 58, v.11) (Al-Qurtubi belongs to the sixth century of Hijrah when the Tatar onslaught came and destroyed the Islamic Caliphate. This great upheaval is well known in Islamic history and the Tatars are reputed to be from the Mongol or Mongkhol Turks). But, as for al-Qurtubi, he has simply said that they resembled the Ya'juj Ma'juj and could be their forerunners. He has not identified the havoc caused by the Tatars as the emergence of the Ya'juj Ma'juj which is one of the signs of the coming of the last day of Qiyamah. The reason is that the Hadith of the Sahih of Muslim mentioned above makes it clear that this emergence will come to pass after the descent of Sayyidna ` Isa (علیہ السلام) during his period.
Therefore, ` Allamah 'Alusi has, in his Tafsir Ruh al-Ma` ani, strongly refuted the position of those who have taken the Tatars as the Ya’ juj Ma'juj. According to him, the very thought is a flagrant error and certainly an opposition to the textual authority of Hadith. However, this much he too said that this havoc, no doubt, did resemble the havoc to be caused by the Ya'juj Ma'juj. (Ruh, p. 44, v. 16) It proves that the view of some contemporary historians who take modern Russia or China or both as the Ya'juj and Ma'juj would have not been really wrong. However, the condition is that they should have meant by it the same thing said by al-Qurtubi and al-'Alusi, that is, the upheaval caused by them resembled that of the Ya’ juj and Ma'juj. But, declaring it to be the very emergence of the Ya’ juj Ma'juj - something reported in the Qur'an, and Hadith as signs of Qiyamah and which was due to come after the descent of Sayyidna ` Isa (علیہ السلام) - is absolutely wrong. The approach is erroneous and it betrays a rejection of the textual authority (nusus) of Hadith.
Famous historian, Ibn Khaldun has taken up this subject in the prolegomena of his history. As part of his description of the sixth kingdom, he has alluded to the geographical location of the Ya'juj Ma'juj and the Wall of Dhul-Qarnain as follows:
"Inhabiting towards the west, in the ninth part of the seventh kingdom, there are tribes of Turks called قنجاق (qinjaq) [ Qipcaq or Qypchaq as in Bertold Spuler ] and چرکس (Cherkess) [ Circassians, the Caucasian people, as in Spuler ]. The eastern side is populated by the Ya'juj Ma'juj. In between the two, Mount Caucasus draws the line of demarcation. It has been mentioned earlier that it begins from al-bahr al-muhit located in the east of the fourth kingdom and goes up to the northern end of the kingdom. Then, receding away from al-bahr al-muhit, it continues in a north-western direction and enters the ninth part of the fifth kingdom. From here, it reverts to its first direction until it enters the ninth part of the seventh kingdom. Once it reaches there, it goes from the south in a north-western direction. Located in between this mountain range is the 'Wall of Alexander.' It is situated in the middle of the ninth part of the seventh kingdom as we have identified earlier and the Qur'an too informs us about it.
In his book of geography, ` Abdullah ibn Khurdazbih has reported the dream of the ` Abbasi Khalifah, Wathiq Billah in which he had seen that the Wall had opened up. As a result, he woke up all upset and sent his emissary, Sallam on a fact-finding mission. On his return, he reported the condition and distinct features of this very Wall." (Muqaddimah ibn Khaldun, p. 79)
That Wathiq Billah, the Abbasi Khalifah sent an observer group to investigate the Wall of Dhul-Qarnain and that it did return after having made the investigation has been mentioned by Ibn Kathir too in al-Bidayah wa an-Nihayah. Also said there is that this Wall has been made in iron with huge locked gates and is located towards the north-east. After narrating the event, Tafsir Kabir and al-Tabari add: One who comes back after having seen the Wall reaches the barren fields facing Samarkand in the company of guides. (Tafsir Kabir, v. 5, p. 513)
The great scholar of Islam and my revered teacher, Maulana Anwar Shah Kashmiri has mentioned Ya’ juj Ma’ juj and the Wall of Dhul-Qarnain in his book, عقیدہ الاسلام فی حیاۃ عیسٰی (علیہ السلام) . Though it is an adjunct of his book yet, whatever he has mentioned there measures up to the highest level of investigation and Tradition. He said: To remain protected against the plunder and devastation by mischievous and savage human beings walls have been built on the earth, not simply at one place but at several places. Different kings have built these at various places during different ages. Most famous and the largest among these is the Great Wall of China. Its length given by Abu Hayyan al-Andulusi (the royal historian of the Iranian Court) is twelve hundred miles. It was founded by Faghfur, the Emperor of China, and that the date of its inception goes back to three thousand four hundred and sixty years after the advent of Sayyidna Adam (علیہ السلام) ، and also that the Moghul people (Mongol or Mongkhol) call this Great Wall, 'atkuwah', and the Turks, 'burqurqah. Then he has acknowledged that several walls of this nature are found at other places as well.
Our leading fellow-servant of the Faith, Maulana Hifzur-Rahman Sihwarwi, may he rest in peace, has given a well-documented historical detail elaborating the statement of Shaykh Kashmiri in his well-known book, Qasas al-Qur'an. A gist is given below:
The range of the evil savagery of Ya'juj Ma'juj was so extensive that, on the one hand, the people of southern Caucasia suffered from their tyrannical onslaughts while on the other hand, the inhabitants of Tibet and China also served as sitting targets of their savagery. It was to stay safe from these very Ya'juj Ma'juj that protective walls were built at various place during different ages. The largest among these is the Great Wall of China mentioned earlier.
The second Wall is located near Bukhara and Tirmidhi in Central Asia. It is situated at a place called Darband (meaning 'blocked passage' ). This Wall was there during the time of the famous Moghul king, Taimur Lang (Timur, the Lame; Tamerlane). The German confidant of the Roman King, Cella Berger, has mentioned him in his book. Kilafchu, the emissary of Castille, the King of Andulusia has also referred to him in his travelogue. When he presented himself as the emissary of his King before Taimur, he had passed by this spot. He writes that the Wall of Bab al-Hadid (Iron Gate) is situated on the route coming from Mousel and which lies in between Samarkand and India. (From Tafsir Jawahir al-Qur'an by al-Tantawi, v. 9. p. 198)
The third Wall is located in Daghistan in Russia. This too is famous by the name of Darband (blocked passage) and Bab al-Abwab (The Gate of gates). Yaqut al-Hamawi in Mu'jim al-Buldan, al-Idrisi in al-Jughrafiah and Bustani in Dairatul-Ma’ arif have described these in great details, a gist of which is as follows:
"In Daghistan, 'Darband' is a Russian city. It is situated on the western shore of Bahr Khadir (Caspian Sea), latitude 43.3 North and longitude 48.15 east. It is also called 'Darband Nausherwan'. Another name for it, 'Bab al-Abwab,' is also famous."
The fourth Wall is located in the higher parts of Caucasia towards the west of this very 'Bab al-Abwab where, in between two mountains, there is a pass well known as the Daryal Pass. This fourth Wall is right here and is known as the Wall of Qafqaz or Mount Qoqa or Koh Qaf (Caucasus). About it, Bustani writes:
"And close to it (the Wall of Bab al-Abwab), there is another Wall which goes on extending towards the West. In all likelihood, this may have been built by the people of Faris (Persia) as a measure of defense against the northern Berbers. Since the identity of its founder was not authentically known, some people have attributed it to Alexander while some others have ascribed it to Cyrus and Nausherwan. And Yaqut says that it has been constructed with molten copper." (Da'iratul-Ma` arif, v. 7, p. 651; Mu` jimul-Buldan, v. 8, p. 9)
Since all these Walls are in the North and have been built for a single need, therefore, difficulties have come up in determining as to which of these is the Wall of Dhul-Qarnain. And the major confusion has showed up in the case of the last two Walls because the name of both the places is Darband and there is a Wall also present at both. Out of the four Walls mentioned above, the Great Wall of China is the longest and the oldest. About it, no one says that it is the Wall of Dhul-Qarnain. Then, instead of being in the North, it is in the Far East - and that it is in the North is clear as indicated by the Qur'an al-Karim.
Now, the thing revolves between the remaining three Walls which happen to be but in the North. Out of these, speaking generally, historians – Mas’ udi, Istakhri, Hamawi and others - identify the Wall located in Daghistan, or at Darband in the Caucasian territory of Bab al-Abwab by the Caspian Sea as the Wall of Dhul-Qarnain. Historians who have called the Wall and Darband of Bukhara and Tirmidh as being the Wall of Dhul-Qarnain have, most likely, been confused because of the common factor of the word, Darband. At this point, its location stands nearly fixed. Now, it can be said that it is situated in Bab al-Abwab by the Darband of Caucasia in the territory of Daghistan, or is located even at a higher altitude of the Mountain of Qafqaz or Qaf (Caucasus). As for a Wall being there on both these places is a fact proved by historians.
By way of further refinement in between the two probabilities given above, my revered teacher, Maulana Sayyid Muhammad Anwar Shah has, in ` Aqidatul-Islam,' given preference to the Wall of Koh Qaf (Qafqaz: Caucasus) as being the Wall built by Dhul-Qarnain. (` Aqidatul-Islam, p. 297)
The Wall of Dhul-Qarnain: Is it still there? Will it be there until Qiyamah? Or, has it disintegrated?
Historians and geographers of Europe do not recognize the presence of any of these northern Walls in our time, nor do they admit that the passage of the Ya'juj and Ma'juj is still blocked. On that basis, some Muslim historians have also started saying and writing that the event of the emergence of the Ya'juj and Ma'juj mentioned in the Qur’ an, and Hadith has already taken place. Some of them have declared the great onslaught of Tatars in the sixth century Hijrah as being the emergence of Ya'juj and Ma'juj mentioned by the Qur’ an and Hadith. Still others have found it sufficient to equate the contemporary rise of the Russian, Chinese and European peoples with the emergence of the Ya'juj and Ma'juj and have thereby closed the case conveniently. But, all this is - as stated earlier with reference to Ruh al-Ma` ani - totally wrong. To say that the particular emergence of the Ya'juj and Ma'juj mentioned by the Qur'an was a sign of Qiyamah translates as a denial of Sahih Ahadith. The Sahih Hadith of Muslim narrated by al-Naas ibn Sam` an, and others says that Qiyamah will come after three events have taken place. These events will be the emergence of Dajjal (anti-Christ), the descent of Sayyidna ` Isa (علیہ السلام) and the killing of Dajjal. How can it be said that it has already come to pass! The reason is obvious. The Dajjal has not emerged. Sayyidna ` Isa (علیہ السلام) has yet to descend. And there is no doubt about it.
Nevertheless, it is not counter to any textual authority (pass) of Qur’ an, and Sunnah that the Wall of Dhul-Qarnain may have disintegrated now and some people from among the Ya'juj Ma'juj may have come on this side. However, this will remain subject to the condition that one admits that their last and the most massive onslaught, which will prove to be the destroyer of the entire human population, has not come yet. In fact, it will come after the great manifestation of the signs of Qiyamah mentioned earlier, that is, the appearance of the Dajjal and the descent of Sayyidna ` Isa (علیہ السلام) etc.
The considered view of ` Allamah Kashmiri (رح) in this matter is that the European assertion that they have scanned the whole world and have found no trace of this Wall bears no weight. First of all, the reason is that they themselves have clearly admitted that, despite having reached the zenith of travel and research, there remain many forests, rivers and islands about which they had been unable to collect information. Then, not too remote is the probability that the Wall, despite being present, may now have taken the form of a mountain because of mountains crumbling and joining together. But, no absolute textual authority (nass) contradicts the fact of this Wall disintegrating before Qiyamah, or of some people from the Ya'juj Ma’ juj crossing over to this side by taking some distant and long-winding route.
The strongest argument put forward in favor of this Wall of Dhul-Qarnain surviving until the last day of Qiyamah is based on the statement of the Qur’ an: فَإِذَا جَاءَ وَعْدُ رَبِّي جَعَلَهُ دَكَّاءَ (98). Here, Dhul-Qarnain says, 'when the promise of my Lord will materialize (that is, the time will come for the Ya'juj Ma'juj to appear), Allah Ta` ala will make this Wall crumble down to ground level.' The proponents of this argument have interpreted the words: وَعْدُ رَبِّي (the promise of my Lord) in this verse in the sense of Qiyamah, the Last Day - although, the words of the Qur'an are not definite and categorical about it. The reason is that the Qur’ anic words: وَعْدُ رَبِّي (the promise of my Lord) carry a very clear sense of their own. So, what is meant here is that the arrangement made by Dhul-Qarnain to block the entry of the Ya'juj Ma'juj may not necessarily remain there, as is, forever. When Allah Ta’ ala wills to have the passage open to them, this Wall will lie demolished. Therefore, it is not necessary that it would happen precisely close to the Qiyamah. Accordingly, all commentators have mentioned both probabilities in the sense of: وَعْدُ رَبِّي (the promise of my Lord). It appears in Tafsir al-Bahr al-Muhit:
وَالوعد یحتمل ان یراد بہ یوم القیٰمۃ ، وان یرادبہ وقت خروج یاجوج و ماجوج
And the promise has the probability that meant by it is the Day of Qiyamah and that meant by it is the time of the emergence of the Ya'juj and Ma'juj.
One way of verifying this could be the eventuality that the Wall lies demolished, the passage has opened up and the onslaught of the Ya'juj and Ma'juj has begun. It does not matter whether its beginning is taken to be from the havoc caused by the Tatar in the sixth century Hijrah, or from the present ascendancy of the peoples of Europe, Russia and China. But, it is evident that the aggressive emergence of these civilized peoples - something taking place in a constitutional and legal framework - cannot be classed as rank disorder which is being particularly pointed out by the Qur’ an and Hadith. The anatomy of havoc given there is that it will unfold in the form of such a magnitude of merciless bloodshed and devastation that it will eliminate the entire human population. Rather, the outcome will, then, be that some nationalities of these very Ya'juj Ma'juj had turned civilized after having moved to this side. They certainly turned out to be the source of great disorder and trial for Islamic coun-tries. But, till now, their savage counterparts who know nothing but bloodshed have not come to this side as destined - and the majority of them are of that kind. These will emerge very close to Qiyamah.
The source of the second argument is the Hadith of Tirmidhi and the Musnad of Ahmad where it is said that the Ya'juj Ma'juj keep digging this Wall every day. But, first of all, Ibn Kathir has declared this Hadith to be ma’ lul (defective despite its apparently correct chain of narrators). Secondly, in the Hadith itself, there is no clarification that the day Ya'juj and Ma'juj will cross over the Wall by virtue of saying Insha'Allah the thing will happen necessarily close to the Qiyamah. Then, the Hadith does not provide any proof either that the whole lot of the Ya'juj and Ma'juj will remain restrained behind the Wall. Even if some groups, or nationalities, from among them were to come to this side by taking some distant and long-winding route, it will still not be too far out an eventuality in the presence of powerful modern ships. In fact, some historians have mentioned that the Ya'juj Ma'juj have found the way to reach this side via long sea travel. If so, the Hadith does not contradict that either.
In short, there is no clear and definite proof in the Qur’ an and Sunnah that goes on to establish that the Wall of Dhul-Qarnain will remain standing right through the last day of Qiyamah. Or, their elementary and insignificant attacks against the human population on this side will not be possible. However, in all certainty, the time of that horrific and devastating onslaught which will destroy the entire human population will be but close to the Qiyamah as has been mentioned repeatedly. To sum up, it can be said that based on the textual authority (nusus) of the Qur'an, and Sunnah, it is not possible to give an absolute verdict that the Wall against the Ya'juj and Ma'juj has disintegrated leaving the passage open. Nor can it be said that, according to the Qur'an, and Sunnah, it is necessary that it survives up to the Qiyamah. Both probabilities exist. And Pure and High is Allah who knows reality best.
Zulkarnejn im je odgovorio: “Vlast i bogatstvo koje mi je Allah dao bolji su od toga što vi imate i dajete mi. Međutim, pomozite mi koliko god možete da između vas i njih podignem zid koji će ih onemogućiti u tome da vas uznemiruju.”
Dhul Qarnain dijo: “El reino y la fortaleza que mi Señor me ha concedido es superior que cualquier riqueza que puedan ofrecerme, así que ayúdenme con hombres y herramientas. Estableceré una muralla entre ustedes y ellos.
Żulqarnain berkata, "Apa yang telah dikaruniakan Tuhanku kepadaku berupa kerajaan dan kekuasaan sungguh lebih baik daripada imbalan harta yang kalian janjikan padaku. Bantulah aku dengan mengerahkan kaum laki-laki dan menyediakan peralatan agar aku bisa membuatkan dinding penghalang antara kalian dan mereka.
Dhu’l-Qarnayn said: “The kingdom and strength my Lord has given me is better than any wealth you can give me, so support me with men and tools. I shall make a barrier between you and them.
Disse il Bicorne (Dhul-Ǭarnein): "Il Regno e il Potere che mi ha concesso il mio Dio è migliore del denaro che mi offrite. Aiutatemi con uomini e strumenti: Costruirò, tra voi e loro, una barriera"
Zülkarneyn şöyle dedi: "Rabbimin beni rızıklandırdığı mülk ve yöneticilik, bana vereceğiniz maldan daha hayırlıdır. Bana adam ve araçlarınızla yardım edin ki sizinle onlar arasında bir set inşa edeyim."
Il répondit: L’autorité et la suprématie que Mon Seigneur m’a octroyées valent mieux que ce que vous me paierez. Aidez-moi plutôt, en mettant à ma disposition des hommes et des outils, afin que je mette en place un remblai.
Nasabi si Dhulqarnayn: "Ang anumang itinustos sa akin ng Panginoon ko na paghahari at kapamahalaan ay higit na mabuti para sa akin kaysa sa ibibigay ninyo sa akin na yaman; ngunit tulungan ninyo ako sa pamamagitan ng mga kalalakihan at mga kagamitan, gagawa ako sa pagitan ninyo at nila ng isang pangharang.
Zdul Qarnain nói: Những gì Allah ban cấp cho ta từ bổng lộc và vương quyền tốt hơn những gì các ngươi muốn dâng lên cho ta. Thế nên các ngươi chỉ cần giúp sức và các vật dụng, ta sẽ dựng lên một bức tường thành ngăn cách chúng khỏi các ngươi.
Maghatid kayo ng mga piraso ng bakal." Kaya naghatid sila ng mga ito saka nagsimula siya na nagpapatayo sa pamamagitan ng mga ito sa pagitan ng dalawang bundok hanggang sa nang nagpantay siya sa dalawang ito sa pamamagitan ng pagpapatayo niya. Nagsabi siya sa mga manggagawa: "Magpaliyab kayo ng apoy sa mga pirasong ito." Hanggang sa nang namula ang mga piraso ng bakal ay nagsabi siya: "Maghatid kayo sa akin ng tanso, magbubuhos ako nito roon."
Zdul Qarnain nói: Các ngươi hãy mang đến cho ta một thỏi sắt. Thế là họ đã mang sắt đến và Y bắt đầu xây bức tường chính giữa hai ngọn núi, Y xây bức tường cho đến khi nó cao bằng đỉnh hai ngọn núi thì Y bảo những công nhân: Các ngươi hãy nhóm lửa lên đốt bức tường, sau khi bức tường sắt đã đỏ lên thì Y bảo họ mang chất đồng nấu chảy đổ lên nó.
Bring pieces of iron”. They brought them to him, so he began building with them between the two mountains, until when he had made them level with his building, he said to the workers: “Light these pieces”, until when the iron pieces turned red, he said: “Bring copper to pour on top of it”.
Tráiganme piezas de hierro”. Se las trajeron, así que comenzó a construir con ellas entre las dos montañas, hasta que, cuando las hubo nivelado con su construcción, dijo a los trabajadores: “Enciendan estas piezas”, y cuando las piezas de hierro se pusieron rojas, dijo: “Traigan cobre para verter encima”.
Apportez-moi des blocs de fer et lorsqu’ils les eurent apportés, il s’en servit afin de combler l’interstice entre les deux montagnes. Après avoir terminé, il dit aux travailleurs: Allumez un feu sous ces blocs de fer. Puis lorsque le fer se mit à rougeoyer, il dit: Apportez-moi du cuivre pour que je le verse dessus.
Bawakanlah kepadaku potongan-potongan besi." Lalu mereka pun membawakannya, lalu ia mulai membangun dinding dengan potongan-potongan besi itu di antara dua gunung tersebut, hingga ketika semua bangunannya telah terpasang sama rata dengan dua puncak gunung itu, ia berkata kepada para pekerja, "Nyalakanlah api pada potongan-potongan besi ini." Hingga ketika potongan-potongan besi itu telah memerah, ia berkata, "Bawakanlah padaku tembaga yang mendidih guna aku tuangkan di atasnya!"
Bana demir madeni getirin. Ona demir madeni getirdiler, iki dağ arasında inşa etmeye başlayıp iki dağ arasındaki boşluğu dağlarla bir hizaya getirince çalışan işçilere: "Bu demir madenin üzerine ateşi körükleyin." dedi. Demir madenini eritip kor gibi yapınca: "Bana bakır getirin bunun üzerine dökeyim." dedi.
Portatemi dei pezzi di ferro!" Glieli portarono, e iniziò, con essi, a costruire tra le due montagne. Quando bilanciò i due lati, disse ai lavoratori: "Accendete il fuoco sotto questi pezzi", finché i pezzi di ferro non divennero incandescenti. Disse: "Portatemi del bronzo, così che possa versarlo su di essi!"
“Donesite mi komade željeza!”, zapovjedi Zulkarnejn. Nakon što donesoše željezo i staviše ga jedno na drugo te izravnaše dvije strane brda, Zulkarnejn reče svojim pomagačima: “Raspalite veliku vatru,na njemu!” Pošto se željezo istopilo, naredio je da mu se donese bakar kojim će sve to zaliti, kako bi bilo čvršće.
Ye’cûc ve Me’cûc, yüksekliğinden dolayı onu aşmaya güç yetiremedi. Sertliğinden dolayı da alt taraftan onu delmeye güç yetiremediler.
Dorénavant, les Gog et Magog ne pourront plus franchir cet espace en escaladant le remblai ni en y creusant un passage.
The Barrier restrains Them, but It will be breached when the Hour draws nigh
Allah tells us that Ya'juj and Ma'juj could not climb over the barrier or penetrate its lower portion. Varying forms of the verb are used here in the Arabic text to reflect the difficulty of the action referred to.
فَمَا اسْطَـعُواْ أَن يَظْهَرُوهُ وَمَا اسْتَطَـعُواْ لَهُ نَقْبًا
(So they (Ya'juj and Ma'juj) could not scale it or dig through it.) This indicates that they could not penetrate it or dig through it. Imam Ahmad recorded that Zaynab bint Jahsh, the wife of the Prophet said, "The Prophet woke from sleep, and he was red in the face. He said,
«لَا إِلَهَ إِلَّا اللهُ وَيْلٌ لِلْعَرَبِ مِنْ شَرَ قَدِ اقْتَرَبَ فُتِحَ الْيَوْمَ مِنْ رَدْمِ يَأْجُوجَ وَمَأْجُوجَ مِثْلُ هَذَا»
(La ilaha illallah! Woe to the Arabs from the evil that has approached (them). Today a hole has been opened in the barrier of Ya'juj and Ma'juj like this.) and he made a circle with his index finger and thumb. I Zaynab said, `O Messenger of Allah, will we be destroyed even though there will be righteous people among us' He said:
«نَعَمْ إِذَا كَثُرَ الْخَبَث»
(Yes, if evil increases.)" This is a Sahih Hadith, both Al-Bukhari and Muslim recorded it.
قَالَ هَـذَا رَحْمَةٌ مِّن رَّبِّى
((Dhul-Qarnayn) said: "This is a mercy from my Lord...") meaning, after it was built by Dhul-Qarnayn.
قَالَ هَـذَا رَحْمَةٌ مِّن رَّبِّى
(He said: This is a mercy from my Lord) for the people, when he placed a barrier between them and Ya'juj and Ma'juj, to stop them from spreading evil and corruption on earth.
فَإِذَا جَآءَ وَعْدُ رَبِّى
(but when the promise of my Lord comes) means, when the true promise comes
جَعَلَهُ دَكَّآءَ
(He shall Dakka' it down to the ground.) means, will make it flat. The Arabs use Dakka' to describe a female camel whose back is flat and has no hump. And Allah says:
فَلَمَّا تَجَلَّى رَبُّهُ لِلْجَبَلِ جَعَلَهُ دَكًّا
(So when his Lord appeared to the mountain, He made it Dakkan) 7:143 meaning, level to the ground.
وَكَانَ وَعْدُ رَبِّى حَقّاً
(And the promise of my Lord is ever true.) means, it will come to pass without a doubt.
وَتَرَكْنَا بَعْضَهُمْ
(We shall leave some of them) meaning mankind, on that day, the day when the barrier will be breached and these people (Ya'juj and Ma'juj) will come out surging over mankind to destroy their wealth and property.
وَتَرَكْنَا بَعْضَهُمْ يَوْمَئِذٍ يَمُوجُ فِى بَعْضٍ
(We shall leave some of them to surge like waves on one another;) As-Suddi said: "That is when they emerge upon the people." All of this will happen before the Day of Resurrection and after the Dajjal, as we will explain when discussing the Ayat:
حَتَّى إِذَا فُتِحَتْ يَأْجُوجُ وَمَأْجُوجُ وَهُمْ مِّن كُلِّ حَدَبٍ يَنسِلُونَ وَاقْتَرَبَ الْوَعْدُ الْحَقُّ
(Until, when Ya'juj and Ma'juj are let loose, and they swoop down from every Hadab. And the true promise shall draw near...) 21:96-97
وَنُفِخَ فِى الصُّورِ
(and As-Sur will be blown.) As-Sur, as explained in the Hadith, is a horn that is blown into. The one who will blow into it is (the angel) Israfil, peace be upon him, as has been explained in the Hadith quoted at length above, and there are many Hadiths on this topic. According to a Hadith narrated from `Atiyah from Ibn `Abbas and Abu Sa`id, and attributed to the Prophet ,
«كَيْفَ أَنْعَمُ وَصَاحِبُ الْقَرْنِ قَدِ الْتَقَمَ الْقَرْنَ وَحَنَى جَبْهَتَهُ وَاسْتَمَعَ مَتَى يُؤْمَرُ؟»
(How can I relax when the one with the Horn has put the Horn in his mouth and has knelt down, listening out for the command to be given to him) They said, "What should we say" He said:
«قُولُوا: حَسْبُنَا اللهُ وَنِعْمَ الْوَكِيلُ عَلَى اللهِ تَوَكَّلْنَا»
(Say: "Allah is Sufficient for us and the best Disposer of affairs, in Allah have we put our trust.")
فَجَمَعْنَـهُمْ جَمْعاً
(and We shall collect them (the creatures) all together.) means, `We shall bring them all together for Reckoning.'
قُلْ إِنَّ الاٌّوَّلِينَ وَالاٌّخِرِينَ - لَمَجْمُوعُونَ إِلَى مِيقَـتِ يَوْمٍ مَّعْلُومٍ
(Say: "(Yes) verily, those of old, and those of later times. All will surely be gathered together for appointed meeting of a known Day.) 56:49-50
وَحَشَرْنَـهُمْ فَلَمْ نُغَادِرْ مِنْهُمْ أَحَداً
(and we shall gather them all together so as to leave not one of them behind.) 18:47
Oleh sebab itu, Yakjuj dan Makjuj pun tidak dapat mendakinya karena bangunan tersebut sangat tinggi dan tidak pula dapat melubanginya dari bawah karena ia sangat keras.
Así que las tribus de Gog y Magog no pudieron escalarla debido a su altura ni pudieron hacer un agujero para penetrarla debido a su dureza.
Narodi Jedžudž i Medžudž nisu mogli preći preko zida – bio je izrazito visok, a nisu ga mogli ni prokopati, zbog njegove jačine.
So Gog and Magog were unable to climb over it due to its height nor were they able to make a hole in it from beneath due to its hardness.
E così Yajūj e Majūj non poterono superare la barriera, tanto era alta, e non poterono forarla dal basso, tanto era resistente.
Kaya hindi nakakaya ang Gog at ang Magog na pumaitaas doon dahil sa taas niyon at hindi sila nakakaya na bumutas roon mula sa ilalim niyon dahil sa katigasan niyon.
Vậy là Ya'juj và Ma'juj không thể treo qua bức tường để đến với cộng đồng người dân và cũng không thể đào thủng được nó từ bên dưới do quá cứng.
Zdul Qarnain nói: Bức tường thành này là một hồng phúc từ nơi Thượng Đế của ta giúp ngăn chặn Ya'juj và Ma'juj tràn ra ngoài tàn phá trái đất. Nhưng khi thời hạn mà Allah qui định đã đến thì bức tường thành này không còn tác dụng nữa, Ya'juj và Ma'juj sẽ làm vỡ nó và tràn ra ngoài trước giờ Tận Thế, chúng sẽ ra ngoài tàn phá khắp mọi nơi trên trái đất. Và lời hứa của Allah về việc Ya'juj và Ma'juj tràn ra ngoài tàn phát trái đất là sự thật không thay đổi.
Nagsabi si Dhulqarnayn: "Ang sagabal na ito ay isang awa mula sa Panginoon ko, na hahadlang sa Gog at Magog at sa panggugulo sa lupain at pipigil sa kanila roon; ngunit kapag dumating ang oras na tinakdaan ni Allāh para sa paglabas nila bago ng pagsapit ng Huling Sandali, gagawin Niya itong kapantay sa lupa. Laging ang pangako ni Allāh ng pagpapantay nito sa lupa at ng paglabas ng Gog at Magog ay matatag, walang pagsira rito."
Zülkarneyn dedi ki: Bu set Ye'cûc ve Me'cûc ile yeryüzünde ifsat çıkarmaları arasında engel olacak Rabbimin bir rahmetidir. Onları bu işlerinden alıkoyacaktır. Kıyamet kopmadan önce Yüce Allah'ın onların çıkması için belirlediği vakit geldiğinde, o seti yerle eşit kılacaktır. Yüce Allah'ın (seti) yerle eşit kılması, Ye'cûc ve Me'cûc'un çıkmaları ile alakalı vaadi sabittir, üzerinde hiçbir ihtilaf yoktur.
Żulqarnain berkata, "Dinding penghalang ini adalah rahmat dari Tuhanku agar menghalangi dan membatasi gerak gerik Yakjuj dan Makjuj dari mengadakan kerusakan di muka bumi. Apabila telah tiba waktu yang ditentukan oleh Allah agar mereka keluar sebelum datangnya hari Kiamat maka Dia akan menghancurkannya hingga rata dengan tanah. Sungguh janji Allah tentang ratanya dinding itu dengan tanah dan keluarnya Yakjuj dan Makjuj benar dan tidak akan diselisihi."
Dhû al-Qarnayn dit: Ceci est une miséricorde de mon Seigneur qui ne permettra pas à Gog et Magog de corrompre la Terre. Lorsque, juste avant l’Heure, arrivera le moment qu’Il détermina pour leur sortie, Il nivellera ce remblai. La promesse de la sortie de Gog et Magog et du nivellement du remblai est véridique: Allah n’y manquera pas en effet.
The high ranges of the Caucasus in what is now Russian territory running between the Caspian Sea and the Black Sea, serve as a natural dividing wall between Europe and Asia. In this mountainous region there were certain passes through which the savage Gog and Magog (Yajuj and Majuj) tribes from the south used to enter the northern part of Iran and plunder it. Here, till today, there are signs of an ancient wall. There is every probability that this was the very wall which was constructed by Dhu’l-Qarnayn for security purposes. To erect an ‘Iron Wall’ to ward off enemies is a feat which generally generates a sense of pride in people. But even after constructing such an invincible wall, Dhu’l- Qarnayn did not lose his modesty and humility. He had set his eyes not on his own creations but on God’s mighty powers, and a human being’s power is nothing as compared to God’s might.
Disse il Bicorne(Dhul-Ǭarnein): "Questa barriera è una benedizione, da parte del mio Dio, che impedisce a Yajūj e Majūj di portare corruzione in terra, e che li protegge da essi. Quando giungerà il momento, che Allāh ha stabilito, in cui faranno irruzione, prima dell'Ora, spianerà la barriera; e la promessa di Allāh di spianarla, e di far penetrare Yajūj e Majūj è una cosa vera e ineluttabile."
Dhu’l-Qarnayn said: “This barrier is a mercy from my Lord. It will come between Gog and Magog and causing corruption on earth, and it will stop them from it. Then when the time which Allah has appointed for their release comes before the Final Hour, He will level it to the ground. And the promise of Allah to level it to the ground and to release Gog and Magog is established and will not be broken”.
Zulkarnejn je izjavio: “Ovaj zid, koji sam učinio zaštitom od Jedžudža i Medžudža, milost je Allahova prema meni i prema ljudima koji su to od mene tražili; u njegovu su podizanju velika korist i dobro. Kad dođe određeno vrijeme njihovog pojavljivanja prije Sudnjeg dana, Allah će ga razoriti i sravniti sa zemljom, jer će se Njegovo obećanje o njegovom razaranju sigurno ispuniti, kao i izlazak Jedžudža i Medžudža, a Allah ne krši Svoja obećanja.”
Dhul Qarnain dijo: “Esta muralla es una misericordia de mi Señor. Detendrá a Gog y Magog de causar corrupción en la Tierra. Pero cuando el plazo que Al-lah ha designado para su liberación llegue antes de la hora final, Él la arrasará por completo. Y la promesa de Al-lah de arrasar la muralla y liberar a Gog y Magog está establecida y no se quebrantará”.
Ahir zamanda onları bırakırız da (kalabalık olmalarından dolayı) diğerleri ile birbirlerine dalgalar halinde karışırlar. Sûr'a üflendiği zaman da bütün hepsini hesap ve karşılıklarını vermek için bir araya toplarız.
100- O gün cehennemi kâfirlere arz edip gösteririz.
101- O kafirler ki gözleri benim Zikrime karşı perdeli idi ve (nefretlerinden onu) dinleyemiyorlardı bile.
100. “O gün cehennemi kâfirlere arz edip gösteririz.” Yüce Allah bir başka yerde: “Cehennem daha da kızıştırıldığı zaman”(et-Tekvîr, 81/12) buyurmaktadır. Yani cehennem onların barınakları ve konakları olsun, cehennemdeki zincirlerle, bukağılarla, alevli ateşle, kaynar sularla ve zemherirle hemhal olsunlar; kalpleri hiçbir şey söyleyemez hale getiren, kulakları da sağırlaştıran o cezayı tatsınlar diye onlara arz edilecek ve gösterilecektir.
101. Bu, amellerinin bir sonucu ve yaptıklarının cezasıdır. Çünkü dünya hayatında onların “gözleri benim Zikrime karşı perdeli idi.” Hikmet dolu ilâhi öğütten yani Kur’an-ı Kerim’den yüz çeviren kimselerdi. Onlar:“Bizi davet edegeldiğin şeye karşı kalplerimiz örtüler içindedir”(Fusillet, 41/5) demişlerdi. Gözleri üzerinde de Allah’ın kendilerine fayda sağlayacak âyetlerini görmelerine engel teşkil edecek perdeler vardır. Nitekim Yüce Allah:“Gözleri üzerinde de perdeler vardır”(el-Bakara, 2/7) buyurmaktadır. “ve (onu nefretlerinden) dinleyemiyorlardı bile.” Yani onlar, Kur’an’a ve Rasûl’e olan nefretlerinden dolayı kendilerini imana ulaştıracak olan Allah’ın âyetlerini işitmeye tahammül edemezlerdi. Çünkü nefret eden bir kimse, nefret ettiği kimsenin sözünü dinlemez, ona kulak veremez. İşte ilim ve hayır yolları onlar için perdelenince artık bunların ne gözleri, ne kulakları ne fayda verecek akılları kalmamıştır. Onlar Allah’ı inkar etmiş, âyetlerini bile bile reddetmiş ve peygamberlerini de yalanlamışlar, ve böylece de cehennemi hak etmişlerdir. O, ne kötü bir dönüş yeridir!
"Kemudian (ketika) ditiup (lagi) sangkakala,
lalu Kami kum-pulkan mereka itu semuanya. Dan Kami nampakkan Jahanam pada hari itu kepada
orang-orang kafir dengan jelas. Yaitu orang-orang yang matanya dalam keadaan tertutup dari
memperhatikan tanda-tanda kebesaranKu, dan mereka tidak sanggup mendengar." (100-101).
(100) Adapun orang-orang kafir, dengan latar belakang kekufuran yang
berbeda, maka sesungguhnya Jahanam adalah balasan mereka, dan mereka kekal di dalamnya
selama-lamanya. Karena itu, Allah berfirman, ﴾ وَعَرَضۡنَا جَهَنَّمَ يَوۡمَئِذٖ لِّلۡكَٰفِرِينَ
عَرۡضًا 100 ﴿ "Dan Kami nampakkan Jahanam pada hari itu kepada orang-orang kafir dengan jelas," seperti Firman Allah,
﴾ وَإِذَا ٱلۡجَحِيمُ سُعِّرَتۡ 12 ﴿
"Dan apabila Neraka Jahim dinyalakan." (At-Takwir: 12).
Maksudnya diperlihatkan kepada mereka untuk menjadi tempat kembali dan tempat tinggal mereka,
menikmati rantai-ran-tainya, kobaran nyala api, sengatan air panas dan tusukan hawa dinginnya,
dan agar mereka merasakan siksa yang membuat kalbu-kalbu diam membisu dan
pendengaran-pendengaran menjadi tuli.
(101) Ini adalah dampak-dampak ulah perbuatan dan ba-lasan tindak-tanduk
mereka. Sesungguhnya mereka itu di dunia, mata mereka tertutupi oleh penutup (sehingga menutup)
dari meng-ingat Allah. Pengertiannya, mereka itu berpaling dari peringatan yang bijaksana dan
al-Qur`an al-Karim.
﴾ وَقَالُواْ قُلُوبُنَا فِيٓ أَكِنَّةٖ مِّمَّا تَدۡعُونَآ إِلَيۡهِ ﴿
"Dan mereka berkata, 'Hati kami berada dalam tutupan (yang menu-tupi) sesuatu yang mana kamu menyeru kami kepadanya'." (Fushshilat: 5).
Pada mata-mata mereka terdapat tabir penutup yang meng-hambat mereka dari melihat tanda-tanda kebesaran Allah yang ber-manfaat. Seperti Firman Allah,
﴾ وَعَلَىٰٓ أَبۡصَٰرِهِمۡ غِشَٰوَةٞۖ ﴿
"Dan penglihatan mereka ditutup." (Al-Baqarah: 7).
﴾ وَكَانُواْ لَا يَسۡتَطِيعُونَ سَمۡعًا 101 ﴿ "Dan mereka tidak sanggup mendengar," maksudnya tidak sanggup
mendengarkan ayat-ayat Allah yang mengantarkan kepada keimanan, lantaran kebencian mereka
ter-hadap al-Qur`an dan Rasulullah. Sesungguhnya orang yang mem-benci tidak dapat memusatkan
(konsentrasi) pendengarannya kepada perkataan orang yang dibencinya.
Bila jalan-jalan ilmu dan kebaikan telah tertutup dengan rapat, maka mereka tidak memiliki
pendengaran, pandangan, dan akal yang bermanfaat. Sungguh, mereka telah mengkufuri Allah,
mengingkari ayat-ayatNya dan mendustakan para RasulNya. Akibatnya, mereka pantas menerima
balasan Jahanam, dan itu adalah sejelek-jelek tempat kembali.
E abbiamo lasciato che alcune creature, alla Fine dei Tempi, si confondessero tra di loro; e si soffierà nel Corno, e raduneremo tutte le creature per il Rendiconto e la Retribuzione.
Y dejaré que Gog y Magog se agolpen y se mezclen en el día que se rompa la muralla, debido a su gran número. Pero luego la Trompeta volverá a sonar por segunda vez, y entonces los volveré a la vida a todos. Reuniré sus huesos y los congregaré en el lugar de reunión.
Pada akhir zaman nanti Kami membiarkan sebagian makhluk berbaur dengan makhluk lainnya, lalu sangkakala akan ditiupkan dan Kami mengumpulkan seluruh makhluk agar dihisab dan diberikan balasan amalan mereka.
Allah će dati da se ljudi pred Sudnji dan međusobno sudaraju, zbog njihove brojnosti, a kad se puhne u rog, Allah će sakupiti sva stvorenja radi polaganja računa.
And I shall leave Gog and Magog to crowd and mix with one another on the day the barrier breaks, due to their large numbers. And the Trumpet will be blown a second time, then I shall bring them all back to life. I shall gather their bones and meat which had scattered, then I shall bring them to the gathering place.
Nous laisserons à la fin des temps les gens surgir en nombre et se diriger les uns contre les autres puis on soufflera dans la Trompe afin de les rassembler tous, afin qu’ils rendent des comptes et soient rétribués.
Và TA (Allah) đã chừa lại một số tạo vật cho đến thời kỳ cuối cùng của thế gian, chúng sẽ ồ ạt chạy ra chồng lên nhau như những cơn sóng, và TA cho tiếng còi thổi lên để tập hợp tất cả để xét xử và thưởng phạt.
Mag-iiwan Kami sa iba sa mga nilikha sa hulihan ng panahon, na nagkakalituhan at nagkakahalu-halo sa iba pa. Iihip sa tambuli saka magtitipon Kami sa mga nilikha sa kabuuan nila para sa pagtutuos at pagganti.
Commentary
As for the pronoun of the word: بَعْضَهُمْ (ba` dahum) in بَعْضَهُمْ يَوْمَئِذٍ يَمُوجُ فِي بَعْضٍ (And on that day, We will leave them [ Ya’ juj and Ma'juj ] surging over one another - 99), it is obvious that it reverts back to Ya'juj Ma juj. Then, as for their condition described therein - 'surging over one another' - it is also obvious that this will be their state when the passage lies open for them and they will be hastening their way from the hilly heights down to the ground. Commentators have suggested other probabilities as well.
The pronoun in: فَجَمَعْنَاهُمْ (fajama'nahum: Then We shall gather them together - 99) is reverting back to the creation at large, human beings and the Jinn. The sense is that the entire creation of human beings and the Jinn who have been obligated with the percepts of the Shari` ah (mukallaf) shall be gathered together on the plains of Resurrection (al-Hashr).
Hell will be displayed before the Disbelievers on the Day of Resurrection
Allah tells us what He will do to the disbelievers on the Day of Resurrection. He will show Hell to them, meaning He will bring it forth for them to see its punishment and torment before they enter it. This will intensify their distress and grief. In Sahih Muslim it is recorded that Ibn Mas`ud said, "The Messenger of Allah ﷺ said,
«يُؤْتَى بِجَهَنَّمَ تُقَادُ يَوْمَ الْقِيَامَةِ بِسَبْعِينَ أَلْفَ زِمَامٍ، مَعَ كُلِّ زِمَامٍ سَبْعُونَ أَلْفَ مَلَك»
(Hell will be brought forth on the Day of Resurrection, pulled by means of seventy thousand reins, each of which will be held by seventy thousand angels.) Then Allah says of them:
الَّذِينَ كَانَتْ أَعْيُنُهُمْ فِى غِطَآءٍ عَن ذِكْرِى
((To) those whose eyes had been under a covering from My Reminder,) meaning, they neglected it, turning a blind eye and a deaf ear to it, refusing to accept guidance and follow the truth. As Allah says:
وَمَن يَعْشُ عَن ذِكْرِ الرَّحْمَـنِ نُقَيِّضْ لَهُ شَيْطَاناً فَهُوَ لَهُ قَرِينٌ
(And whosoever turns away blindly from the remembrance of the Most Gracious, We appoint for him a Shaytan to be a companion for him.) 43:36 And here Allah says:
وَكَانُواْ لاَ يَسْتَطِيعُونَ سَمْعاً
(and they could not bear to hear (it). ) meaning, they did not understand the commands and prohibitions of Allah. Then He says:
أَفَحَسِبَ الَّذِينَ كَفَرُواْ أَن يَتَّخِذُواْ عِبَادِى مِن دُونِى أَوْلِيَآءَ
(Do then those who disbelieved think that they can take My servants as Awliya' protectors besides Me) meaning, do they think that this is right for them and that it is going to benefit them
كَلاَّ سَيَكْفُرُونَ بِعِبَـدَتِهِمْ وَيَكُونُونَ عَلَيْهِمْ ضِدّاً
(Nay, but they will deny their worship of them, and become opponents to them) 19:82. Allah says that He has prepared Hell as their abode on the Day of Resurrection.
Vào Ngày Tận Thế, TA (Allah) sẽ phơi bày Hỏa Ngục cho những kẻ vô đức tin tận mắt nhìn thấy, không còn là một thứ gì đó mơ hồ nữa.
Nous montrerons aussi l’Enfer de manière claire aux mécréants afin qu’ils le voient bien distinctement.
Lalu Kami perlihatkan neraka Jahanam terhadap orang-orang kafir dengan sangat jelas, agar mereka menyaksikannya dengan mata kepala sendiri.
Y expondré el fuego del Infierno a los incrédulos, para que puedan verlo con claridad.
Presentammo l'Inferno ai miscredenti chiaramente, senza alcuna possibilità di dubbio, in modo che potessero vederlo con i propri occhi.
Magpapalitaw Kami sa Impiyerno para sa mga tagatangging sumampalataya sa isang pagpapalitaw na walang kalituhang kasama roon upang masaksihan nila iyon sa mata.
And I shall present Hellfire to the unbelievers without any confusion, so they can see it clearly.
Pokazat će Uzvišeni Allah nevjernicima džehennem u svoj njegovoj realnosti, kako bi očito vidjeli svoje vječno stanište.
Cehennemi apaçık görmeleri için kesin bir şekilde kâfirlere gösteririz.
Nevjernicima ga pokazujemo, na čijim očima je bio zastor na dunjaluku, pa nisu zbog toga spominjali Allaha, nisu razmišljali o Njegovim znakovima niti su primali pouku. Također nisu bili u stanju čuti Božije ajete, tj. čuti ih i prihvatiti.
Se lo presentaré a los incrédulos que tenían los ojos y los oídos velados al recuerdo de Al-lah en el mundo, y por eso rechazaban las aleyas de Al-lah.
Lo mostrammo ai miscredenti, coloro che erano ciechi dinanzi all'adorazione di Allāh, perché sui loro occhi vi era un velo che impediva la loro vista, e non potevano ascoltare i versetti di Allāh con un ascolto di accettazione
Nous montrerons l’Enfer aux mécréants qui étaient incapables dans le bas monde d’évoquer Allah en raison du voile qui recouvrait leurs yeux et d’écouter avec foi Ses versets.
At the onset of Doomsday, the present world will no longer be the same. It appears that the present boundaries between mountains and rivers will disappear and huge crowds of human beings will lap against one other like the waves of the ocean. Today, Hell is being shown to people through their ‘mental eyes’, but they fail to perceive it. On Doomsday, Hell will be shown to people through their physical eyes. At that time, everybody will see it. But this seeing will be of no avail except to one who had removed the veil from his eyes, having learned a lesson from divine advice in his pre-death life. The removal of veil on the Day of judgement, will be solely for the purpose of sending the arrogant and insolent disbelievers to their destined end in hell.
Dünyada gözlerinin önünde görmelerine mani olan perdeden dolayı Allah'ı zikretmekten kör olan kâfirler için cehennemi gösterdik. Kabul etmek kastıyla Allah'ın ayetlerini dinlemeye güçleri de yoktu.
I shall present it to the disbelievers who were blind to the remembrance of Allah in the world, due to the veil which barred them from it, and they were unable to listen to and accept the verses of Allah.
Kami memperlihatkannya kepada orang-orang kafir yang ketika di dunia mata hati mereka buta dari mengingat Allah karena pada mata mereka terdapat penghalangnya, dan mereka juga tidak sanggup mendengar ayat-ayat Allah dengan tujuan menerimanya.
TA (Allah) sẽ phơi bày Hỏa Ngục cho những kẻ vô đức tin thấy tận mắt, những kẻ mà trên thế gian chúng đã đui mù trước lời Nhắc Nhở của Allah (Qur'an) bởi đã có một tấm màn che mắt chúng lại; và chúng cũng không thể nghe thấy các lời phán của TA.
Palilitawin iyon para sa mga tagatangging sumampalataya, na sila dati sa Mundo ay mga bulag sa pag-alaala kay Allāh dahil sa taglay ng mga mata nila na tabing na humahadlang doon. Sila dati ay hindi nakakakaya ng pagdinig sa mga tanda ni Allāh ayon sa pagkarinig ng pagtanggap.
Kaya nagpalagay ba ang mga tumangging sumampalataya sa Akin na makagawa sila sa mga alipin Ko na mga anghel, mga sugo, at mga demonyo bilang mga sinasamba bukod pa sa Akin? Tunay na Kami ay naglaan sa Impiyerno para sa mga tagatangging sumampalataya bilang tahanan para sa pananatili nila.
Commentary
According to Tafsir al-Bahr al-Muhit, in the first verse (102): أَفَحَسِبَ الَّذِينَ كَفَرُوا أَن يَتَّخِذُوا عِبَادِي مِن دُونِي أَوْلِيَاءَ (Do, then, the disbelievers deem that they take My servants as patrons beside Me?), there is an elision (حذف hadhf) in the text at this place, that is: فیجد بھم وینتفعون بذلک الاتخاذ As such, it would mean: 'Do these disbelieving people who have taken My servants - instead of Me - as the objects of their worship and the dispensers of their matters and problems think that this make-shift arrangement made by them would bring them some benefit and they would enjoy it?' This is a form of interrogative meant for negation or disapproval. In short, it means that such thinking is wrong, a mark of ignorance.
The word: عبادی (` ibadi: My servants) used here means angels, and the particular prophets whom the people of the world worshiped taking them as partners in the pristine divinity of Allah - as Sayyidna ` Uzair and Sayyidna Masih (علیہ السلام) . Those who worshiped angels were some Arabs. As for those who ascribed partners to Allah, the Jews and Christians both did it. The Jews did it in respect of Sayyidna ` Uzair (علیہ السلام) and the Christians, in respect of Sayyidna ` Isa (علیہ السلام) . Therefore, meant here by: الَّذِينَ كَفَرُوا (al-ladhina kafaru: Those who disbelieved) in this verse are these very groups of disbelievers. Some commentators have taken عبادی (` ibadi: My servants) at this place to mean shaitans. In that case, الَّذِينَ كَفَرُوا (those who disbelieved) would mean disbelievers who worship the Jinn and shaitans. Some other commentators have taken is? عبادی (` ibadi: My servants) at this place in the general sense of something created, under mastery, which becomes inclusive of all false objects of worship, idols, fire and stars. Maulana Ashraf ` Ali Thanavi (رح) has referred to this aspect in the Summary of his Tafsir Bayan al-Qur’ an while explaining servants as subjects. However, the first explanation given above has been rated as weightier in al-Bahr al-Muhit and other Tafsirs. Allah knows best.
The word: أَوْلِيَاءَ (awliya' ) is the plural of وَلِی (waliyy). This word is used in the Arabic language to carry several meanings. At this place, it means one who gets things done, resolves matters, fulfills needs - which is the particular attribute of the true object of worship. The purpose thereby is to take them as objects of worship.
Há những kẻ vô đức tin nơi Allah tưởng rằng chúng có thể dựng đám bề tôi của tôi của Ngài từ các Thiên Thần, các vị Sứ Giả cũng những các tên Shaytan làm đấng thờ phượng ngoài Ngài hay sao?! Quả thật TA (Allah) đã chuẩn bị cho những kẻ vô đức tin Hỏa Ngục làm một nơi chốn ngụ.
So did those who disbelieved in Allah think to make My servants among the angels, messengers and satans, gods besides me? I have prepared Hellfire as a residing place for the disbelievers.
Allah'ı inkâr edenler, melek, peygamber ve şeytanlardan olan kullarımı benim dışımda ilahlar edineceklerini mi sandılar? Şüphesiz biz cehennemi, orada kalmaları için konak olarak hazırladık.
Acceptance of the Truth (Reality) is in fact acceptance of God, while denial of the truth is in fact denial of God. Whenever a person refuses to accept the Truth, he does so banking on the apparent strength of some thing or some personality. Such reliance is false, because in this world nobody has any power except God. On the Day of Judgement there will be nobody to save him, because God is the only saviour and such a person would already have lost His support due to his disobedience.
Apakah orang-orang yang kafir kepada Allah itu menyangka bahwa mereka dapat menjadikan hamba-hamba-Ku dari kalangan malaikat, rasul, dan setan sebagai sesembahan yang disembah selain Aku?! Sungguh, Kami telah menyediakan neraka Jahanam sebagai tempat tinggal orang-orang yang kafir.
102- Kâfirler, beni bırakıp kullarımı dost edineceklerini mi sandılar? Biz, cehennemi kâfirlere bir konak olarak hazırladık.
102. Bu, Peygamberleri ve velileri Allah’a ortak koşarak onlara ibadet eden; bunların kendilerinin dost ve yardımcıları olacaklarını, böylece Allah’ın azabından kendilerini kurtarıp Allah’ın mükâfatına nail olmalarını sağlayacaklarını ileri süren müşriklerin ve kâfirlerin iddialarının batıl olduğuna dair açık bir delil ve beyandır. Zira bunlar esasen Allah’ı ve Rasûlünü inkar etmiş kimselerdir. Yüce Allah, onlara aklın da batıl olduğunu açıkça kabul ettiği bir şekilde yaptıklarını reddetmek üzere şunu sormaktadır:“Kâfirler, beni bırakıp kullarımı dost edineceklerini mi sandılar?” Yani böyle bir şey asla olmayacaktır. Allah’ın gerçek dostu olan bir kimse asla Allah’a düşman olmaz. Çünkü gerçek veliler; sevgisinde, rızasında ve öfkesinde Yüce Allah’a muvafakat ederler. Bu anlamıyla buyruk, Allah’ın şu buyruğuna benzemektedir:“O günde onların hepsini haşredecek, sonra da meleklere şöyle diyecek: Bunlar mı size ibadet ederlerdi? Melekler diyecekler ki: Tenzih ederiz seni, bizim velimiz onlar değil, sensin.”(Sebe’, 34/40-41) O halde her kim, kendisi Allah’a düşmanlık etmekte olduğu halde Allah’ın velisi/dostu olan kimseleri kedine dost edindiğini iddia ederse bu iddiasında yalancıdır.
u buyruğun daha kuvvetli görünen şu manada olma ihtimali de vardır: Allah’ı inkar eden ve peygamberlerine karşı çıkan kimseler, Allah’tan başka kendilerine yardım edecek, fayda sağlayacak ve onlara gelecek zararları önleyecek dostlar edinebileceklerini mi zannediyorlar? Böyle bir kanaat batıldır, tutarsızdır. Çünkü hiçbir yaratılmışların elinden herhangi bir fayda ve zarar gelmez. Bu manaya göre bu ayet, Yüce Allah’ın şu buyruklarına benzer:“De ki: “Allah'ın yanı sıra (ilah olduğunu) iddia ettiklerinize yalvarın bakalım! Ama onlar, başınızdaki sıkıntıyı ne kaldırabilirler ne de değiştirebilirler.”(el-İsra, 17/56); “Onun yanı sıra yalvarıp yakardıkları kimselerin şefaat etme imkânları yoktur.”(ez-Zuhruf, 43/86) Buna benzer Yüce Allah’ın, kendisinden başka dostlar edinip de bu dostların, kendilerine yardım edeceklerini, onları himaye edip koruyacaklarını sananların, sapık olduğunu, bu maksatlarının bir bölümünü dahi gerçekleştiremeyeceklerini ve umutlarının boşa çıkacağını bildirdiği diğer âyetler de bu türdendir. “Biz cehennemi o kâfirlere bir konak olarak hazırladık.” Yani orası onlar için bir ziyafet ve bir ikram yeri olacaktır. Onların bu konak ve ziyafetleri ne kötüdür! Ziyafet yurdu olarak cehennem onlar için ne kötüdür!
Questi rinnegatori di Allāh hanno forse pensato di adorare i miei sudditi tra gli angeli, i messaggeri e i demoni, all'infuori di Me?! In verità, Noi abbiamo preparato l'inferno, per i miscredenti, come luogo della loro dimora.
"Maka apakah orang-orang kafir menyangka bahwa mereka (dapat) menjadikan
hamba-hambaKu sebagai penolong selain Aku? Sesungguhnya Kami akan menyediakan Neraka Jahanam
sebagai tempat tinggal orang-orang kafir." (Al-Kahfi: 102).
(102) Ini bukti nyata dan penjelasan tentang kebatilan klaim kaum
musyrikin yang mengingkari, yang menjadikan sebagian nabi dan wali sebagai sekutu Allah yang
mereka sembah. Menurut mereka, sesembahan-sesembahan itu akan menjadi penolong bagi mereka,
menyelamatkan mereka dari siksa Allah, dan mendatang-kan pahala bagi mereka. Sungguh, mereka itu
telah kufur kepada Allah dan RasulNya. Allah berfirman kepada mereka dengan nada pertanyaan dan
pengingkaran yang menetapkan kebatilan praktik tersebut pada nalar-nalar, ﴾ أَفَحَسِبَ ٱلَّذِينَ
كَفَرُوٓاْ أَن يَتَّخِذُواْ عِبَادِي مِن دُونِيٓ أَوۡلِيَآءَۚ ﴿ "maka apakah orang-orang kafir menyangka bahwa mereka (dapat) menjadikan hamba-hambaKu sebagai penolong selain Aku?" Maksudnya, hal itu tidak mungkin terjadi. Seorang wali Allah tidak akan memusuhi Allah sama sekali. Sesungguhnya para wali itu akan selaras dengan (keinginan) Allah dalam kecintaan, ridha, marah, dan kebencian. Dengan makna ini, berarti mirip dengan Firman Allah تعالى,
﴾ وَيَوۡمَ يَحۡشُرُهُمۡ جَمِيعٗا ثُمَّ يَقُولُ لِلۡمَلَٰٓئِكَةِ أَهَٰٓؤُلَآءِ إِيَّاكُمۡ كَانُواْ يَعۡبُدُونَ 40
قَالُواْ سُبۡحَٰنَكَ أَنتَ وَلِيُّنَا مِن دُونِهِمۖ ﴿
"Dan (ingatlah) hari (yang waktu itu) Allah mengumpulkan mereka semuanya kemudian Allah berfirman kepada malaikat, 'Apakah mereka ini dahulu menyembah kamu?' Malaikat-malaikat menjawab, 'Mahasuci Engkau. Engkaulah Pelindung Kami, bukan mereka'." (Saba`: 40-41).
Barangsiapa mengklaim bahwa dia menjadikan wali Allah sebagai penolongnya yang memusuhi Allah, maka dia adalah pen-dusta.
Ayat ini juga mengandung pengertian –dan inilah makna yang lebih tampak jelas– bahwa apakah kaum kuffar yang mengingkari Allah dan para RasulNya menyangka dapat menjadikan selain Allah sebagai penolong mereka, yang akan menolong dan memberikan manfaat bagi mereka, serta menolak gangguan dari mereka? Ini adalah prediksi yang batil dan prasangka yang rusak. Semua makh-luk tidak mempunyai kemampuan memberi manfaat dan kemu-dharatan sedikit pun. Ini menjadi sebagaimana makna Firman Allah,
﴾ قُلِ ٱدۡعُواْ ٱلَّذِينَ زَعَمۡتُم مِّن دُونِهِۦ فَلَا يَمۡلِكُونَ كَشۡفَ ٱلضُّرِّ عَنكُمۡ وَلَا تَحۡوِيلًا 56
﴿
"Katakanlah, 'Panggillah mereka yang kamu anggap (tuhan) selain Allah, maka mereka tidak mempunyai kekuasaan untuk menghilangkan bahaya darimu dan tidak pula memindahkannya'." (Al-Isra`: 56)
﴾ وَلَا يَمۡلِكُ ٱلَّذِينَ يَدۡعُونَ مِن دُونِهِ ٱلشَّفَٰعَةَ ﴿
"Dan sembahan-sembahan yang mereka sembah selain Allah tidak dapat memberi syafa'at." (Az-Zukhruf: 56).
Dan ayat-ayat lain yang serupa yang mana Allah mengingat-kan di dalamnya bahwa orang yang mengangkat penolong selain-Nya untuk menolong dirinya dan setia kepadanya, adalah orang sesat, harapannya pupus dan tidak dapat meraih (meski) sebagian maksudnya. ﴾ إِنَّآ أَعۡتَدۡنَا جَهَنَّمَ
لِلۡكَٰفِرِينَ نُزُلٗا 102 ﴿ "Sesungguhnya Kami akan menye-diakan Neraka Jahanam sebagai tempat
tinggal orang-orang kafir," yaitu sebagai perjamuan dan sambutan. Sejelek-jelek tempat tinggal
ada-lah tempat mereka, dan seburuk-buruk (bagian ruang) Jahanam adalah
tempat perjamuan mereka.
Entonces, ¿aquellos que no creyeron en Al-lah pensaron en hacer que Mis siervos entre los ángeles, Mensajeros y demonios, fueran dioses a parte de Mí? He preparado el fuego del Infierno como morada para los incrédulos.
Ceux qui mécroient en Allah, croient-ils qu’ils peuvent impunément prendre mes serviteurs – anges, messagers et démons – pour divinités et les adorer à ma place ? Nous avons préparé à l’intention des mécréants l’Enfer pour demeure.
Zar nevjernici misle uzeti Allahove robove, meleke ili šejtane ili poslanike za božanstva koja će obožavati mimo Njega?! Neka znaju oni koji ne vjeruju da im je Silni Allah pripremio džehennemsku vatru za njihovo prebivalište!
Di', o Messaggero: "Volete che vi informi – o gente – di colui la cui conoscenza non gli è di alcun beneficio?"
Mensajero, diles: “¿Quieren que les diga qué personas son las que más pierden respecto a sus obras?”
The Greatest Losers in respect of (Their) Deeds
Al-Bukhari recorded from `Amr that Mus`ab who said: "I asked my father -- meaning Sa`d bin Abi Waqqas -- about Allah's saying,
قُلْ هَلْ نُنَبِّئُكُم بِالاٌّخْسَرِينَ أَعْمَـلاً
(Say: "Shall We tell you the greatest losers in respect of (their) deeds") `Are they the Haruriyyah' He said, `No, they are the Jews and Christians. As for the Jews, they disbelieved in Muhammad ﷺ, and as for the Christians, they disbelieved in Paradise and said that there is no food or drink there, and the Haruriyyah are those who break Allah's covenant after ratifying it.' Sa`d used to call them Al-Fasiqin (the corrupt). `Ali bin Abi Talib, Ad-Dahhak and others said: "They are the Haruriyyah," so this means, that according to `Ali, may Allah be pleased with him, this Ayah includes the Haruriyyah just as it includes the Jews, the Christians and others. This does not mean that the Ayah was revealed concerning any of these groups in particular; it is more general than that, because the Ayah was revealed in Makkah, before the Qur'an addressed the Jews and Christians, and before the Khawarij existed at all. So the Ayah is general and refers to everyone who worships Allah in a way that is not acceptable, thinking that he is right in doing that and that his deeds will be accepted, but he is mistaken and his deeds will be rejected, as Allah says:
وُجُوهٌ يَوْمَئِذٍ خَـشِعَةٌ - عَامِلَةٌ نَّاصِبَةٌ - تَصْلَى نَاراً حَامِيَةً
(Some faces, that Day will be humiliated. Laboring, weary. They will enter in the hot blazing Fire.) 88:2-4
وَقَدِمْنَآ إِلَى مَا عَمِلُواْ مِنْ عَمَلٍ فَجَعَلْنَاهُ هَبَآءً مَّنثُوراً
(And We shall turn to whatever deeds they did, and We shall make such deeds as scattered floating particles of dust.) 25:23
وَالَّذِينَ كَفَرُواْ أَعْمَـلُهُمْ كَسَرَابٍ بِقِيعَةٍ يَحْسَبُهُ الظَّمْآنُ مَآءً حَتَّى إِذَا جَآءَهُ لَمْ يَجِدْهُ شَيْئاً
(As for those who disbelieved, their deeds are like a mirage in a desert. The thirsty one thinks it to be water, until he comes up to it, he finds it to be nothing) 24:39 And in this Ayah Allah says:
قُلْ هَلْ نُنَبِّئُكُم
(Say: "Shall We tell you...") meaning, `Shall We inform you;'
بِالاٌّخْسَرِينَ أَعْمَـلاً
(the greatest losers in respect of (their) deeds) Then Allah explains who they are, and says:
الَّذِينَ ضَلَّ سَعْيُهُمْ فِى الْحَيَوةِ الدُّنْيَا
(Those whose efforts have been wasted in this life) meaning, they did deeds that do not count, deeds that are not in accordance with the prescribed way that is acceptable to Allah.
وَهُمْ يَحْسَبُونَ أَنَّهُمْ يُحْسِنُونَ صُنْعًا
(while they thought that they were acquiring good by their deeds.) means, they thought that there was some basis for their deeds and that they were accepted and loved.
أُوْلَـئِكَ الَّذِينَ كَفَرُواْ بِـَايَـتِ رَبِّهِمْ وَلِقَائِهِ
(They are those who deny the Ayat of their Lord and the meeting with Him.) they denied the signs of Allah in this world, the proofs that He has established of His Oneness and of the truth of His Messengers, and they denied the Hereafter.
فَلاَ نُقِيمُ لَهُمْ يَوْمَ الْقِيَـمَةِ وَزْناً
(and on the Day of Resurrection, We shall assign no weight for them.) means, `We will not make their Balance heavy because it is empty of any goodness.' Al-Bukhari recorded that Abu Hurayrah said that the Messenger of Allah ﷺ said:
«إِنَّهُ لَيَأْتِي الرَّجُلُ الْعَظِيمُ السَّمِينُ يَوْمَ الْقِيَامَةِ لَا يَزِنُ عِنْدَ اللهِ جَنَاحَ بَعُوضَةٍ وَقَالَ: اقْرَءُوا إِنْ شِئْتُمْ:
فَلاَ نُقِيمُ لَهُمْ يَوْمَ الْقِيَـمَةِ وَزْناً
(A huge fat man will come forward on the Day of Resurrection and he will weigh no more than the wing of a gnat to Allah. Recite, if you wish:) (and on the Day of Resurrection, We shall assign no weight for them) It was also recorded by Muslim.
ذَلِكَ جَزَآؤُهُمْ جَهَنَّمُ بِمَا كَفَرُواْ
(That shall be their recompense, Hell; because they disbelieved) means, `We will punish them with that because of their disbelief and because they took the signs and Messengers of Allah ﷺ as a joke, mocking them and disbelieving them in the worst way.'
Kaži, Vjerovjesniče: “Hoćete li da vas obavijestim o ljudima koji će sasvim nastradati na Sudnjem danu, biti izgubljeni i kajati se?”
Katakanlah -wahai Rasul-, "Wahai manusia! Apakah perlu Kami beritahukan kepada kalian tentang manusia yang paling rugi amal perbuatannya?"
Say - O Messenger: Shall we tell you, O people, which people are the biggest losers in their actions?
Ô Messager, dis: Ô gens, voulez-vous que je vous dise qui sont ceux dont les œuvres sont les plus vaines ?
-Ey Resul- De ki: -Ey İnsanlar!- Amel bakımından en büyük hüsrana uğrayanların kim olduğunu size haber verelim mi?
"Katakanlah, 'Apakah akan Kami beritahukan kepadamu tentang orang-orang yang paling merugi
perbuatannya, yaitu orang-orang yang telah sia-sia perbuatannya dalam kehidupan dunia ini,
sedang mereka menyangka bahwa mereka berbuat sebaik-baiknya. Mereka itu orang-orang yang kufur
terhadap ayat-ayat Rabb mereka dan (kufur terhadap) perjumpaan
denganNya, maka terhapuslah amalan-amalan mereka, dan Kami tidak mengadakan suatu penilaian bagi
(amalan) mereka pada Hari Kiamat. Demi-kianlah balasan mereka itu adalah
Neraka Jahanam, disebabkan kekafiran mereka dan (disebabkan) mereka
menjadikan ayat-ayatKu dan rasul-rasulKu sebagai olok-olok'." (103-106).
(103) Katakanlah wahai Muhammad, kepada orang-orang dengan nada
memperingatkan dan mewanti-wanti, apakah kalian mau aku beritahukan tentang orang yang paling
merugi ﴾ أَعۡمَٰلًا 103 ﴿ "perbuatannya," secara mutlak?
(104) ﴾ ٱلَّذِينَ ضَلَّ سَعۡيُهُمۡ فِي ٱلۡحَيَوٰةِ ٱلدُّنۡيَا ﴿ "Yaitu orang-orang yang telah sia-sia perbuatannya dalam kehidupan dunia ini," maksudnya telah batal dan pupus seluruh perbuatan yang mereka kerjakan ﴾
وَهُمۡ يَحۡسَبُونَ أَنَّهُمۡ ﴿ "sedang mereka menyangka bahwa mereka," berbuat sebaik-baiknya
dalam tindakan mereka. Bagaimana halnya keadaan amalan yang mereka ketahui bahwa ia ternyata
batil dan berupaya menentang dan memerangi Allah dan para RasulNya.
(105) Barangsiapa yang merugi amal perbuatannya dan merugi atas diri dan
keluarganya pada Hari Kiamat, maka ingatlah itu adalah kerugian yang nyata ﴾ أُوْلَٰٓئِكَ
ٱلَّذِينَ كَفَرُواْ بِـَٔايَٰتِ رَبِّهِمۡ وَلِقَآئِهِۦ ﴿ "mereka itu orang-orang yang kufur terhadap ayat-ayat Rabb mereka dan (kufur terhadap) perjumpaan denganNya," maksudnya mengingkari ayat-ayat al-Qur`an dan tanda-tanda kebesaran yang kasat mata, yang menunjukkan keharusan beriman kepadaNya, malaikat, para rasul, kitab-kitabNya dan Hari Akhir. ﴾
فَحَبِطَتۡ ﴿ "Maka terhapuslah," karena itu ﴾ أَعۡمَٰلُهُمۡ فَلَا
نُقِيمُ لَهُمۡ يَوۡمَ ٱلۡقِيَٰمَةِ وَزۡنٗا 105 ﴿ "amalan-amalan mereka, dan Kami tidak mengadakan suatu penilaian bagi (amalan) mereka pada Hari Kiamat," pasalnya, proses penimbangan dilakukan dengan tujuan memban-dingkan kebaikan-kebaikan dengan keburukan-keburukan, dan melihat timbangan mana yang lebih berat dan lebih ringan. Semen-tara mereka itu tidak mempunyai kebaikan-kebaikan, karena tidak memenuhi syarat, yaitu keimanan, seperti yang Allah Firmankan,
﴾ وَمَن يَعۡمَلۡ مِنَ ٱلصَّٰلِحَٰتِ وَهُوَ مُؤۡمِنٞ فَلَا يَخَافُ ظُلۡمٗا وَلَا هَضۡمٗا 112 ﴿
"Dan barangsiapa mengerjakan amal-amal shalih, dan dia dalam keadaan beriman, maka dia tidak
khawatir akan perlakuan yang tidak adil (terhadapnya) dan tidak (pula) akan pengurangan haknya." (Thaha: 112).
Akan tetapi, amalan mereka tetap dihitung, dan mereka di-mintai pengakuannya atas amalan itu,
dipermalukan di hadapan para saksi, lantas disiksa berdasarkan keburukannya.
(106) Oleh karena itu, Allah berfirman, ﴾ ذَٰلِكَ جَزَآؤُهُمۡ ﴿
"Demikian-lah, balasan mereka itu," yaitu terhapusnya amalan-amalan mereka, dan tidak diadakan
suatu penilaian (amalan) bagi mereka pada Hari Kiamat lantaran kehinaan
dan kerendahan derajat mereka dengan sebab kekufuran mereka kepada ayat-ayat Allah dan
di-sebabkan tindakan mereka menjadikan ayat-ayat itu dan para RasulNya sebagai bahan ejekan,
mereka memperolok dan mence-moohi[nya]. Padahal kewajiban terhadap
ayat-ayat Allah dan para RasulNya adalah beirman dengan sempurna kepadanya, meng-agungkannya dan
menjalankannya dengan sebaik-baiknya. Sedang-kan mereka telah membalikkan persoalan, sehingga
urusan mereka menjadi morat-marit, mereka celaka dan diceburkan ke dalam siksaan.
Usai menjelaskan kesudahan kaum kafir dan amalan-amalan mereka, maka Allah menerangkan tentang
amaliah kaum Mukminin dan tempat kembali mereka. Allah berfirman,
103- De ki:“Amel bakımından (ahirette) en çok ziyana uğrayanları size haber verelim mi?”
104- Ki onlar, dünya hayatındaki çalışmaları boşa gitmiş olan, buna rağmen kendilerinin iyi işler yaptıklarını zanneden kimselerdir.
105- İşte onlar, Rablerinin âyetlerini ve ona kavuşmayı inkar edenlerdir. Bu nedenle de amelleri boşa gitmiştir. Biz de kıyamet günü onlar için tartı tutmayacağız.
106- İşte kâfir oldukları, âyetlerimi ve peygamberlerimi alaya aldıkları için onların cezası cehennemdir.
103. Yani ey Muhammed, uyarmak ve sakındırmak üzere insanlara de ki: İnsanlar arasında amelleri itibariyle kayıtsız şartsız en çok zarara uğrayanları size bildireyim mi?
104. “Ki onlar, dünya hayatındaki çalışmaları boşa gitmiş olan” Ne kadar amelleri varsa hepsi boşa gitmiş, yok olmuştur. Üstelik bunlar bu amelleri yaparken güzel işler yaptıklarını da sanmaktadırlar. Peki, ya batıl olduğunu, Allah’a ve peygamberlerine düşmanlık olduğunu bildikleri amellerin durumu ne olur?
105. Bu şekilde amelleri boşa çıktığı için hem kendilerini hem de ailelerini kıyamet gününde kaybederek -ki hiç şüphesiz bu apaçık bir hüsrandır- bu en hüsrana uğrayacak olan kimseler kimlerdir?:“İşte onlar, Rablerinin âyetlerini ve ona kavuşmayı inkar edenlerdir.” Yani Allah’ın hem Kur’ân-ı Kerim’de indirdiği âyetlerini hem de Allah’a, meleklerine, peygamberlerine, kitaplarına ve âhiret gününe iman etmenin zorunluğuna delil teşkil eden ve gözle görünen âyet ve belgeleri reddeden kimselerdir. “Bu nedenle de amelleri boşa gitmiştir. Biz de kıyamet günü onlar için tartı tutmayacağız.” Çünkü amellerin tartılmasının amacı, iyiliklerle kötülüklerin karşılaştırılması, bunlardan hangisinin ağır hangisinin hafif geldiğinin tespit edilmesidir. Onların ise gerekli şartı taşımadığı için hiçbir iyi amelleri yoktur. Amelin iyi olmasının şartı ise imandır. Nitekim Allah şöyle buyurmaktadır:“Kim mü’min olduğu halde salih ameller işlerse o, zulme uğratılmaktan da korkmaz, (mükâfaatının) eksiltilmesinden de.”(Tâhâ, 20/112) Ancak bunların amelleri sayılıp dökümü yapılır, onlar da bu amellerini işlediklerini kabul ederler ve herkesin gözü önünde bu amelleri dolayısıyla rezil olurlar. Sonra da bu amellerinden ötürü azaba uğrarlar. İşte bu sebeple Allah şöyle buyurmaktadır:
106. “İşte kâfir oldukları, âyetlerimi ve peygamberlerimi alaya aldıkları için onların cezası cehennemdir.” Yani amellerinin boşa çıkmasının ve kıyamet gününde onlara tartı kurulmamasının sebebi, Allah’ın âyetlerini inkar etmeleri, O’nun âyetlerini ve peygamberlerini alay konusu edinmeleri, bundan ötürü de hakir ve değersiz oluşlarıdır. Oysa Allah’ın âyetlerine ve peygamberlerine karşı takınılması gereken tavır, tam anlamıyla onlara iman etmek, onları gereği gibi tazim etmek ve buyruklarının gereklerini en mükemmel şekilde yerine getirmektir. Bunlar ise tam aksini yaptılar. O bakımdan onların kıyametteki durumları da beklentilerinin tam aksi olacaktır. Kahrolacaklar ve azabın içerisine baş aşağı yıkılacaklardır.
üce Allah, kâfirlerin âkıbetlerini ve amellerini beyan ettikten sonra mü’minlerin de amellerini ve âkıbetlerini beyan ederek şöyle buyurmaktadır:
Who are those referred to as: الْأَخْسَرِينَ أَعْمَالًا (The greatest losers in respect of [ their ] deeds - 103)? At this place, the first two verses (101, 102) are, in terms of their general sense, inclusive of every individual or group that would put in a lot of effort in some deeds taking them to be good, but with Allah their effort is ruined and their deed, wasted. Al-Qurtubi said that this situation is caused due to two things. One: Corruption in Belief. Two: Hypocrisy. It means that a person whose very Belief and Faith is not correct - no matter how good he is in his deeds and how painstaking in his effort - will find all this useless and wasted in the Hereafter.
Similarly, the deed of anyone who acts for the pleasure of the created by way of hypocrisy, that deed too will remain deprived of thawab (reward). It is in terms of this general sense that some revered Sahabah have declared the Kharjites as the substantiation of this verse. Then, there are some commentators who take the Mu'tazilah, the Rawafid and some others as the groups who have strayed away from the straight path. But, in the next verse (105), it has been determined that meant at this place are those particular disbelievers who deny the verses of Allah Ta’ ala and the coming of Qiyamah and Akhirah. It was said: الَّذِينَ كَفَرُوا بِآيَاتِ رَبِّهِمْ وَلِقَائِهِ (Those are the ones who disbelieved in the signs of their Lord and in the meeting with Him). Therefore, al-Qurtubi, Abu Hayyan, Mazhari and others prefer the view that really meant at this place are particular disbelievers who deny Allah, the Last Day and the Reckoning of deeds. But, apparently too, even those people whose deeds were ruined by their corrupted beliefs and whose effort had gone waste cannot remain unaffected by its general sense. As for the related sayings re-ported from Sayyidna ` Ali and Sa` d ؓ ، this is precisely what they mean. (Qurtubi)
Hỡi Thiên Sứ Muhammad! Ngươi hãy nói: Này hỡi mọi người, há các ngươi muốn ta nói cho các ngươi biết ai là những kẻ bị thua thiệt và thất bại về phương diện việc làm chăng?
Sabihin mo, O Sugo: "Magpapabatid kaya kami sa inyo, O mga tao, hinggil sa pinakamabigat sa mga tao sa pagkalugi sa gawain niya?
Ang mga makakikita sa Araw ng Pagbangon na ang pinagsumikapan nila na pinagsisikapan nila noon sa Mundo ay nawala na, habang sila ay nagpapalagay na sila ay mga tagagawa ng maganda sa pagsusumikap nila at makikinabang sa mga gawain nila samantalang ang reyalidad ay kasalungatan niyon.
Vào Ngày Phục Sinh, những kẻ đã tốn công sức làm trên cõi trần và cứ tưởng chúng những công sức mà chúng đã bỏ ra mang lại điều tốt đẹp cho chúng nhưng thực tế lại trái ngược hoàn toàn.
Son aquellos que en el Día del Juicio verán que el esfuerzo que solían hacer en el mundo ha desaparecido, mientras pensaban que estaban obrando bien y que se beneficiarían de sus acciones, pero la realidad era exactamente lo contrario.
To su oni koji će na Sudnjem danu vidjeti sve ono što su radili na dunjaluku, da im propade, a bili su uvjereni da čine dobro i da će biti nagrađeni, međutim, realnost je sasvim drukčija.
Onlar, kıyamet gününde dünyada yapmış oldukları çabaların zayi olduğunu gören kimselerdir. Oysaki onlar çabaladıkları hususta iyi yaptıklarını sanıp amellerinden istifade edeceklerini zannederler. Ancak gerçek bunun hilafınadır.
Ce sont ceux qui prendront conscience, le Jour de la Résurrection, que leurs efforts dans le bas monde étaient vains alors qu’ils pensaient pourtant bien agir et tirer avantage de leurs œuvres. Or la réalité sera toute autre.
Those who will see on the Day of Judgment that the effort they used to make in the world has gone to waste, whilst they thought they were doing well in their effort and that they will benefit from their actions. The reality was the exact opposite.
coloro che vedranno, nel Giorno della Resurrezione, che le azioni che hanno compiuto in vita saranno andate perdute, mentre pensavano di essere benefattori, e che le loro azioni li avrebbero giovati, ma la realtà è l'opposto.
Mereka adalah orang-orang yang pada hari Kiamat kelak akan melihat bahwa amalan yang mereka usahakan di dunia dahulu hanyalah sia-sia, padahal awalnya mereka mengira bahwa mereka telah berbuat sebaik-baiknya dan akan mendapatkan manfaat dari amal mereka tersebut. Namun, ternyata fakta hari Kiamat bertolak belakang dengan perkiraan mereka.
Onlar Rablerinin birliğine delalet eden ayetler hakkında kâfir olan, O'nunla karşılaşmayı inkâr eden, bu küfürlerinden dolayı amelleri batıl olan kimselerdir. Kıyamet günü Allah'ın katında onların bir kıymeti olmaz.
Ces gens auront mécru aux signes prouvant Son Unicité et rejeté la réalité de Sa rencontre. Leurs œuvres seront donc invalidées pour cette mécréance et le Jour de la Résurrection, Allah ne leur accordera aucun égard.
They are those who disbelieve in the signs of their Lord that prove His oneness and disbelieved in meeting Him, hence their actions became void due to their denial, and so they will not have any value with Allah on the Day of Judgment.
Son aquellos que no creen en los signos de su Señor que prueban Su unicidad, y tampoco creen que comparecerán ante Él; por lo tanto, sus acciones se anularán debido a su negación, por lo que no tendrán ningún valor junto a Al-lah en el Día del Juicio.
“Negirali su Allahove dokaze i poricali oživljenje nakon smrti, pa im je Allah poništio njihova djela zbog nevjerovanja. Stoga kod Allaha neće imati nikakav ugled niti vrijednost."
Costoro sono coloro che rinnegarono i Segni del loro Dio, che rivelano la Sua Unicità, e che non hanno creduto al Suo incontro: le loro azioni sono andate perdute a causa della loro miscredenza. Nel Giorno del Giudizio non verranno apprezzati presso Allāh.
Mereka itu adalah orang-orang yang kafir terhadap ayat-ayat Tuhan mereka yang menunjukkan bukti keesaan-Nya dan ingkar terhadap perjumpaan dengan-Nya, sehingga amalan mereka pun terhapus dan sia-sia belaka lantaran kekafiran mereka terhadap ayat-ayat-Nya. Pada hari Kiamat kelak mereka sama sekali tidak memiliki kedudukan apa-apa di sisi Allah.
Ang mga iyon ay ang mga tumangging sumampalataya sa mga tanda ng Panginoon nila na nagpapatunay sa paniniwala sa kaisahan Niya at tumangging sumampalataya sa pakikipagkita sa Kanya kaya napawalang-saysay ang mga gawain nila dahil sa kawalang-pananampalataya nila sa mga iyon saka walang ukol sa kanila sa Araw ng Pagbangon na isang halaga sa ganang kay Allāh.
Những kẻ đó là những kẻ đã phủ nhận các lời Mặc Khải của Thượng Đế của chúng cũng như đã phủ nhận sự trở lại trình diện Ngài nên tất cả các việc làm của chúng trở nên vô giá trị bởi sự vô đức tin của chúng. Bởi thế, vào Ngày Phán Xét, Allah sẽ không ban cho chúng một mức lượng tốt đẹp nào cho việc làm của chúng.
The last sentence in the same verse (105): فَلَا نُقِيمُ لَهُمْ يَوْمَ الْقِيَامَةِ وَزْنًا (and We shall not assign to them any weight) means that their deeds may appear to be great outwardly, but when placed on the balance of reckoning, they will carry no weight. The reason is that these deeds will be of no use and will not carry any weight because of kufr (disbelief) and shirk (ascribing of partners to Allah).
According to a Hadith of Sayyidna Abu Hurairah ؓ appearing in the Sahih of al-Bukhari and Muslim, the Holy Prophet ﷺ said: On the day of Qiyamah, there will come a tall and heavy man who, in the sight of Allah, will not be worth the weight of a mosquito.' Then he said: 'If you wish to verify it, recite this verse of the Qur'an: فَلَا نُقِيمُ لَهُمْ يَوْمَ الْقِيَامَةِ وَزْنًا (and We shall not assign to them any weight).'
Sayyidna Abu Said al-Khudri says: ' (on the day of Qiyamah) deeds as big as the mountains of Tihamah will be brought in. But, they will carry no weight on the balance of justice.' (Qurtubi)
Hỏa Ngục là phần thưởng dành cho chúng, đó là phần thưởng thích đáng cho việc chúng đã vô đức tin nơi Allah và đã chế nhạo các lời Mặc Khải của Ngài cũng như đã chế nhạo các vị Thiên Sứ của Ngài.
Ang ganting iyon na inihanda para sa kanila ay Impiyerno dahil sa kawalang-pananampalataya nila kay Allāh at paggawa nila sa mga tanda Niyang pinababa sa mga sugo Niya bilang panunuya.
La punizione preparata per loro è l'inferno, a causa della loro miscredenza in Allāh, e per aver schernito e deriso i Miei Segni e i Miei Messaggeri
Esa recompensa preparada para ellos es el fuego del Infierno, debido a que niegan a Al-lah y se han burlado de Sus aleyas reveladas y de Sus Mensajeros.
Zato što su negirali znakove, poricali čuda i rugali se poslanicima i Allahovim dokazima, bit će kažnjeni u paklenoj vatri.
Allah'ı inkâr etmeleri, indirilen ayetlerle ve resullerle alay etmelerinden dolayı onlar için hazırlanmış ceza (yaptıklarının karşılığı) cehennemdir.
That recompense which is prepared for them is Hellfire, due to their denying Allah and making His revealed verses and His messengers a mockery.
Man strives in this world and observes that, as a result, he gains wealth and honour. He does not see his work marred in any manner, therefore, he considers himself a successful man. But, this is highly irrational. In the plan of God, the criterion of a successful life is in terms of the life of the Hereafter. Therefore, to consider success in this worldly life as real success amounts to taking a view of life which omits the life hereafter altogether. This is tantamount to substituting our own plan in place of God’s plan and obviously those who do so can never be successful in the life hereafter. God reveals His signs. But these signs of the life hereafter have no effect on those whose minds are preoccupied with the thoughts of this world. God discloses His arguments, but the arguments of the life hereafter do not appeal to those who are lost in the affairs of this world. Such people fail to accept guidance, even though they may be standing next to a guide. If they do not give any weight to God’s word, how can they expect God to take their candidature into account for any divine consideration?
La rétribution qui leur est réservée est l’Enfer pour avoir mécru en Moi, et pour avoir raillé Mes versets révélés et Mes messagers.
Balasan yang disediakan bagi mereka berupa Jahanam itu; disebabkan karena kekafiran mereka kepada Allah, dan karena mereka menjadikan ayat-ayat-Ku yang diturunkan dan Rasul-Rasul sebagai bahan olok-olok semata.
Ceux qui croient en Allah et accomplissent de bonne œuvres, seront logés dans les plus hauts degrés du Paradis où ils seront honorés.
Those who have faith in Allah and do good actions will have the highest of gardens, as a place to honour them.
Sesungguhnya orang-orang beriman dan mengerjakan amal saleh, bagi mereka disediakan tingkat tertinggi dari surga untuk tempat tinggal sebagai penghargaan terhadap mereka.
Oni koji vjeruju u Allaha i Njegove poslanike, zatim iskreno i ispravno čine dobra djela, njima pripadaju najviši i najuzvišeniji stupnjevi u džennetu.
Aquellos que hayan creído en Al-lah y obrado rectamente poseerán los jardines de más alto nivel, como morada para honrarlos.
In verità, coloro che credono in Allāh e che compiono buone azioni otterranno il rango più elevato nei Paradisi, in loro onore,
"Sesungguhnya orang-orang yang beriman dan beramal shalih, mereka mendapatkan Surga Firdaus
sebagai tempat tinggal. Mereka kekal di dalamnya, mereka tidak ingin berpindah darinya." (107-108).
(107) ﴾ إِنَّ ٱلَّذِينَ ءَامَنُواْ ﴿ "Sesungguhnya orang-orang yang beriman," dengan hati mereka ﴾
وَعَمِلُواْ ٱلصَّٰلِحَٰتِ ﴿ "dan beramal shalih," dengan ang-gota tubuh mereka. Sifat ini mencakup seluruh bagian agama: Akidah, amaliah-amaliah, perkara ushul dan cabang yang zahir maupun batin. Mereka itu -dengan perbedaan tingkatan mereka-, dalam keimanan dan amalan shalih mereka ﴾
لَهُمۡ جَنَّٰتُ ٱلۡفِرۡدَوۡسِ ﴿ "mereka mendapatkan Surga Firdaus," mengandung kemungkinan bahwa
yang dimaksud dengan surga-surga Firdaus adalah surga tertinggi, yang berada di tengah dan
paling istimewa. Balasan ini diperuntukkan bagi orang yang telah menyempurnakan keimanan dan
amal shalih. Mereka adalah para nabi dan orang-orang yang didekatkan dengan Allah.
Dan mengandung kemungkinan mengarah kepada pengertian semua hunian di surga, sehingga balasan
ini menyeluruh bagi se-mua orang dari semua tingkatan iman, dari kalangan muqarrabin (orang-orang yang didekatkan kedudukannya kepada Allah), abrar (orang-orang baik) dan orang-orang yang hanya mempunyai amal-an yang
pas-pasan. Semua sesuai dengan keadaannya. Pengertian ini [lebih utama]
dibandingkan yang pertama, karena sisi keumuman-nya dan karena penyebutan kata surga (جَنَّاتٍ) dalam bentuk jamak (plural) yang
dikaitkan dengan Firdaus.
Lafazh Firdaus, mencakup juga makna kebun yang terisi oleh pohon kurma dan pepohonan yang
rimbun. Keterangan ini berlaku pada semua surga. Surga Firdaus merupakan tempat tinggal dan
wahana perjamuan bagi orang-orang yang beriman dan beramal shalih. Manakah bentuk perjamuan yang
lebih mulia, besar, dan agung dibandingkan dengan cara perjamuan ini yang mengandung segala
kenikmatan bagi hati, jiwa dan raga? Di dalamnya terdapat segala yang diinginkan oleh jiwa dan
sedap dipandang mata, berupa hunian-hunian yang elok, taman-taman yang memikat, pohon-pohon yang
berbuah, burung-burung yang berkicauan, makanan-makan-an yang lezat, minuman yang menggugah
minat, wanita-wanita yang cantik, pelayan-pelayan, anak-anak kecil, sungai-sungai yang mengalir,
panorama-panorama yang fantastik, keindahan kasat mata dan maknawi dan kenikmatan yang lestari.
Kenikmatan yang lebih tinggi, utama dan mulia, adalah menikmati kedekatan dengan ar-Rahman,
memperoleh ridhaNya yang merupakan anugerah paling besar di surga, serta menikmati melihat wajah
Allah yang mulia, mendengarkan perkataan Dzat Yang Pengasih lagi Maha Penyayang.
Ingatlah bentuk perjamuan itu. Alangkah agung, indah, lang-geng, dan sempurnanya! Kenikmatan itu
lebih agung dibandingkan apa yang dideskripsikan oleh seseorang dari seluruh makhluk atau
terbetik dalam hati. Jika para hamba mengetahui sebagian saja, dengan ilmu yang meyakinkan yang
menembus hati mereka, tentulah hati mereka akan melayang-layang mengharapkannya dengan penuh
kerinduan, dan jiwa-jiwa mereka akan terkoyak-koyak karena rasa pedih atas perpisahan dengannya,
benar-benar mereka akan berjalan ke arahnya saja, berbondong-bondong mau-pun sendiri-sendiri.
Mereka tidak akan pernah mengutamakan dunia yang fana, kelezatan yang penuh dengan noda dan akan
pudar ini, tidak melewatkan waktu-waktunya pergi sia-sia dalam keadaan mendatangkan kerugian
(untuk menukarnya), dengan mempertaruhkan setiap detik untuk mendapatkan
kenikmatan selama beribu-ribu tahun lamanya. Akan tetapi, kelalaian begitu merata, keimanan
melemah dan ilmu dangkal, serta niatan layu, maka terjadilah realitas yang ada. Tidak ada daya
dan kekuatan kecuali dengan (pertolongan) Allah Yang Mahatinggi lagi
Maha-agung.
(108) Firman Allah, ﴾ خَٰلِدِينَ فِيهَا ﴿ "Mereka kekal di dalamnya." Ini kelengkapan nikmatnya, di dalamnya terdapat kenikmatan yang sempurna. Termasuk bentuk kesempurnaannya adalah bahwa nik-mat tersebut tidak berhenti ﴾
لَا يَبۡغُونَ عَنۡهَا حِوَلٗا 108 ﴿ "mereka tidak ingin ber-pindah darinya," maksudnya berpindah
dan beralih. Karena mereka tidak melihat kecuali hal yang menakjubkan mereka, menceriakan
mereka, menyenangkan mereka dan membahagiakan mereka. Tidak pernah menyaksikan kenikmatan yang
lebih dari apa yang mereka rasakan.
107- İman edip salih ameller işleyenlere gelince oların konakları Firdevs cennetleridir.
108- Onlar orada ebediyen kalırlar. Oradan ayrılmak da istemezler.
107. Kalpleriyle “iman edip” azalarıyla “salih ameller işleyenler”... Bu vasıf, akidesiyle, zahir ve batın amelleriyle, itikat ve ahkam ile dinin tümünü kapsar. Bunlara -iman ve salih amelleri itibariyle farklı tabakalarda olmakla birlikte- Firdevs cennetleri vardır. Firdevs cennetlerinden kastın cennetin en yükseği, tam ortası ve en faziletlisi olma ihtimali vardır. Bu mükâfat, iman ve salih ameli kemal derecesinde olanlar içindir. Bunlar ise peygamberler ve mukarreb kimselerdir. Firdevs cennetleriyle bütün cennet konakları kastedilmiş de olabilir. O takdirde bu mükâfat, ister mukarreblerden olsun, ister ebrar/iyilerden olsun, isterse de orta halli amelde bulunanlar olsun çeşitli tabakalarıyla bütün iman ehlini kapsar. Hepsi de kendi durumuna göre cennette mükâfatını görecektir. Bu sonuncusu mana kapsamlılığı, cennetin Firdevs’e çoğul olarak izafe edilmesi ve “Firdevs” kelimesinin üzüm bağları yahut birbirine sarmaş dolaş olmuş ağaçları ihtiva eden bahçeler demek olduğundan -ki bu bütün cennet hakkında doğru ve uygun bir tabirdir- dolayı iki anlamdan daha uygun görünenidir. Buna göre Firdevs cenneti iman ehli ve salih amel işleyenler için bir konaklama ve ikram yeridir. Kalplerin, ruhların ve bedenler için her türlü nimet ve lezzeti ihtiva eden, içinde canların çektiği, gözlerin zevk aldığı, oldukça mükemmel konaklar, göz alıcı bahçeler, meyvesi bol ağaçlar, insanı coşturan sesleri olan kuşlar, lezzetli yiyecekler, canların çektiği içecekler, güzel kadınlar, hizmetçiler, çocuklar, bol akan nehirler, parlak manzaralar, maddi ve manevi güzellikler, daimi nimetler bulunan bu ziyafet ve ikramdan daha büyük, daha muazzam, daha değerli bir ikram ve ziyafet olabilir mi? Bütün bunlardan daha üstün, daha yüce ve daha değerli bir lütuf olarak da Rahman olan Allah’a yakın ve O’nun rızasına nail olma nimeti vardır ki bu nimet cennetlerdeki bütün nimetlerin en büyüğüdür. O’nun kerim cemalini görmek, son derece şefkatli ve merhametli olanın sözünü işitmek… Allah’a andolsun ki böyle bir ziyafet ve ikramdan daha üstün, daha güzel, daha kalıcı, daha mükemmel bir ziyafet ve ikram olamaz! Bu ziyafet ve ikram, hiçbir yaratılmışın vasfedemeyeceği ve akılların tasavvur edemeyeceği kadar muazzamdır. Eğer kullar bu nimetlerin bir bölümünü dahi gerçek anlamda bilecek olsalardı ve bu bilgi kalplerinde yer etseydi, şüphesiz bu nimetlere duyacakları şevk ile kalpler yerlerinden uçup giderdi, bu nimetlerden ayrı kalmanın acısı ile ruhları darmadğın olur, kafileler halinde olsun, tek tek olsun bu nimetlere doğru yola koyulurlardı. Fani dünyayı, kaybolup giden ve hevesi kursakta bırakan zevkleri bu nimetlere tercih etmezlerdi. Her bir lahzası binlerce yıllık nimetlere dönüştürülebilecek zamanlarını boşa geçirmezler ve zarara uğramamaya çalışırlardı. Ancak gaflet, her tarafı kuşatmış, iman zayıflamış, ilim azalmış ve irade gevşemiş bulunuyor. Bu nedenle de olanlar oldu. Lâ havle ve lâ kuvvete illâ billahi’l-azim.
108. “Onlar orada ebediyen kalırlar.” İşte nimetin kemal derecesi budur. Orada eksiksiz nimetler vardır ve bu nimetlerin kesintisiz oluşu da kemalindendir. “Oradan ayrılmak da istemezler.” Başka bir yere geçsinler, taşınsınlar istemezler. Çünkü onlar orada beğendikleri, gözlerini kamaştıracak, kendilerini sevince gark edecek şeylerden başkalarını görmeyecekleri gibi içinde bulundukları nimetlerden daha üstün nimetlerin olduğu kanaatinde de olmayacaklardır.
Şüphesiz ki, Allah'a iman edip salih ameller işleyenlere ikram olarak cennetin en üst mekânları konak olarak hazırlanacaktır.
Quả thật, những người có đức tin nơi Allah và làm việc thiện tốt và ngoan đạo thì sẽ được ban thưởng cho các ngôi vườn ở tầng cao nhất nơi Thiên Đàng làm nơi chốn ngụ tốt đẹp, một sự ưu đãi danh dự dành cho họ.
Tunay na ang mga sumampalataya kay Allāh at gumawa ng mga gawang maayos ay magiging ukol sa kanila ang pinakamataas sa mga paraiso bilang tahanan para sa pagpaparangal sa kanila,
The Reward of the Righteous Believers
Allah tells us about His blessed servants, those who believed in Allah and His Messengers and accepted as truth what the Messengers brought. He tells us that they will have the Gardens of Al-Firdaws (Paradise). Abu Umamah said, "Al-Firdaws is the center of Paradise." Qatadah said, "Al-Firdaws is a hill in Paradise, at its center, the best of it." This was also narrated from Samurah and attributed to the Prophet ,
«الْفِرْدَوْسُ رَبْوَةُ الْجَنَّةِ أَوْسَطُهَا وَأَحْسَنُهَا»
(Al-Firdaws is a hill in Paradise, at its center, the best of it.) A similar report was narrated from Qatadah from Anas bin Malik, and attributed to the Prophet . All of the preceding reports were narrated by Ibn Jarir, may Allah have mercy on him. The following is in the Sahih,
«إِذَا سَأَلْتُمُ اللهَ الْجَنَّةَ، فَاسْأَلُوهُ الْفِرْدَوْسَ فَإِنَّهُ أَعْلَى الْجَنَّةِ وَأَوْسَطُ الْجَنَّةِ، وَمِنْهُ تَفَجَّرُ أَنْهَارُ الْجَنَّة»
(If you ask Allah for Paradise, then ask Him for Al-Firdaws, for it is the highest part of Paradise, in the middle of Paradise, and from it spring the rivers of Paradise.)
نُزُلاً
(entertainment) means offered to them as hospitality.
خَـلِدِينَ فِيهَآ
(Wherein they shall dwell (forever).) means, they will stay there and never leave.
لاَ يَبْغُونَ عَنْهَا حِوَلاً
(No desire will they have for removal therefrom. ) means, they will never choose or want anything else. This Ayah tells us how much they love and desire it, even though one might imagine that a person who is to stay in one place forever would get tired and bored of it. But Allah tells us that despite this eternal stay, they will never choose to change or move from where they are.
The word: الْفِرْدَوْسِ (al-Firdaus) in: جَنَّاتُ الْفِرْدَوْسِ (Gardens of Firdaus) means a verdant valley full of fruits and flowers - with reference to Paradise. However, difference exists as to the origin of this word. Is it Arabic, or is it non-Arabic? Those who call it non-Arabic have to refine it further. Is it Persian or Greco-Roman or Syriac? There are different views about this.
It appears in the Sahih of al-Bukhari and Muslim that the Holy Prophet ﷺ said: 'when you ask of Allah, ask for Jannatul-Firdaus because it is the highest and the superior most rank of Jannah. Above it, there is the Throne of the Rahman and from it issue forth all streams of .Jannah.' (Qurtubi)
bilang mga mamalagi sa mga iyon magpakailanman, na hindi sila hihiling palayo sa mga iyon ng isang paglilipat-lipat dahil walang nakawawangis sa mga iyon na isang ganti.
Họ sẽ sống trong Thiên Đàng mãi mãi, họ không sẽ không yêu cầu được chuyển đi nơi khác bởi Thiên Đàng là phần thưởng mà không có bất cứ điều gì sánh bằng.
Staying therein forever, they will not want to move from there, as no reward can come close to it.
Onlar orada ebedî kalacaklardır. Oradan ayrılmak istemezler. Çünkü onun dengi olan başka bir karşılık yoktur.
Permanecerán allí para siempre, no querrán mudarse de ese lugar, ya que ninguna recompensa puede acercarse a eso.
To lead a life of faith and piety in this world is to give proof of tremendous sacrifice. It amounts to renouncing an apparent and visible heaven for the sake of a hidden, invisible heaven. This also means succeeding in the most difficult of tests, i.e. when man recognises the Truth on the strength of abstract arguments and then he turns his life in that direction, though there is no pressure on him to do so. Those who exhibit such awareness (of truth) and perform such actions truly deserve to be admitted to gardens of eternal comfort and pleasure.
Mereka akan tinggal kekal di dalamnya, mereka sama sekali tidak akan meminta pindah darinya karena surga tidak ditandingi oleh tempat dan balasan apa pun.
The purpose of the last sentence: لَا يَبْغُونَ عَنْهَا حِوَلًا (and will not wish to move from there - 108) is to tell that this station of Jannah is a never-ending, ever-lasting blessing for them. The reason is that Allah Ta’ ala has promulgated His command to the effect that whoever has entered Jannah will never be expelled from there. But, there was the possibility of some doubt crossing someone's heart, for human beings naturally get fed up by living at one place. They wish to move out and go to other places. Now, if they were not allowed to go elsewhere out of Jannah, they might start feeling the pinch of a sort of restriction. This was answered in the verse by saying that taking Jannah on the analogy of other places is rank ignorance. Once a person goes into the Jannah, everything he saw and lived within the mortal world would find all that trifling in the presence of the bliss and beauty of Jannah and - so blessed in that manner - no one would ever even think of going out of here.
In cui resteranno in eterno, e non chiederanno alcun cambiamento, poiché non vi può essere nulla migliore di ciò.
Ovi dobročinitelji zauvijek će ostati u njemu, nikad neće poželjeti da izađu iz dženneta i da ga zamijene nečim drugim, utoliko što mu ništa nije ravno.
Ils y demeureront éternellement et ne voudront jamais quitter une telle résidence puisqu’il n’en existe pas de meilleure.
Ô Messager, dis: Les paroles de mon Seigneur sont innombrables. Si on se servait de l’eau de la mer comme encre pour les écrire, on serait à court d’eau bien avant d’avoir terminé de les écrire toutes. Et même si on apportait l’eau d’autres mers, elle s’épuiserait toute bien avant les paroles d’Allah.
Mensajero, diles: “Las palabras de mi Señor son muchas. Si el océano fuera tinta para escribirlas, el agua del océano se agotaría antes de que Sus palabras llegaran a su fin, y si tuviera que traer más océanos, también se agotarían”.
Those who do not accept God’s message are in fact denying the most established of all established facts. It is so established that pens made from all the trees would not be sufficient to write God’s words and the ocean turned into ink would become exhausted. But, what a pity that, in spite of all this, man fails to recognise the truth and does not mould his life in accordance with it.
109- De ki: “Rabbimin sözleri için denizler mürekkep olsaydı, üstelik ona destek olarak bir o kadar daha getirseydik, Rabbimin sözleri tükenmeden o denizler tükenirdi.
109. Yani sen, onlara Yaratıcının azametini, sıfatlarının sonsuzluğunu ve kulların bunları kısmen dahi olsun bilemeyeceklerini haber vermek üzere “de ki: Rabbimin sözleri için denizler” yani şu dünyada var olan bütün denizler “mürekkep olsaydı” ve başından sonuna kadar karalarda ve denizlerde bulunan bütün ağaçlar da kalem olsaydı, “üstelik ona destek olarak bir o kadar daha getirseydik, Rabbimin sözleri tükenmeden o denizler tükenirdi.” kalemler de kırılıp biterdi. Bu, hiçbir kimsenin kuşatamayacağı kadar çok muazzam bir şeydir. Bir başka âyet-i kerimede de şöyle buyurulmaktadır:“Eğer yeryüzünde olan bütün ağaçlar kalem olsaydı ve deniz de ardından yedi deniz daha ona katılsaydı yine de Allah’ın sözleri tükenmezdi. Muhakkak ki Allah Azizdir, Hakimdir.”(Lokman, 31/27) Bu ifade, anlatılmak istenen mananın zihinlerde daha iyi canlandırılması için kullanılmıştır. Çünkü bu gibi şeyler yaratılmıştır. Bütün yaratılmışlar ise biter, sona erer. Allah’ın sözleri ise O’nun sıfatlarına dahildir. Sıfatları ise yaratılmış değildir ve onların sınırları, son noktaları yoktur. Kalplerin tasarlayabileceği genişlik ve büyüklük ne kadar çok olursa olsun Allah’ın azameti ondan daha üstündür. Yüce Allah’ın ilim, hikmet, kudret, rahmet vb. gibi diğer sıfatları da böyledir. Göklerde ve yerde bulunan, öncekileriyle sonrakileriyle bütün yaratılmışların bilgisi bir araya getirilse hiç şüphesiz bunlar, Allah’ın o büyük ilmine nispetle denizin kıyısına konup da gagası ile denizden bir damla alan kuşun bu aldığı damlanın denize ve denizin büyüklüğüne oranı gibi bile değildir. Çünkü Allah’ın oldukça kâmil, geniş ve muazzam sıfatları vardır. Hiç şüphesiz en nihai kemal ancak Rabbimize aittir.
Say - O Messenger: the words of my Lord are many. If the ocean were to be ink to write them with, the ocean water would finish before His words come to an end, and if I were to bring more oceans they would also finish.
The Words of the Lord can never be finished
Allah says: `Say, O Muhammad, if the water of the sea were ink for a pen to write down the words, wisdom and signs of Allah, the sea would run dry before it all could be written down.
وَلَوْ جِئْنَا بِمِثْلِهِ
(even if We brought like it) means, another sea, then another, and so on, additional seas to be used for writing. The Words of Allah would still never run out. As Allah says:
وَلَوْ أَنَّمَا فِى الاٌّرْضِ مِن شَجَرَةٍ أَقْلاَمٌ وَالْبَحْرُ يَمُدُّهُ مِن بَعْدِهِ سَبْعَةُ أَبْحُرٍ مَّا نَفِدَتْ كَلِمَـتُ اللَّهِ إِنَّ اللَّهَ عَزِيزٌ حَكِيمٌ
(And if all the trees on the earth were pens and the sea (were ink), with seven seas behind it to increase it, yet the Words of Allah would not be exhausted. Verily, Allah is All-Mighty, All-Wise.) 31:27 Ar-Rabi` bin Anas said, "The parable of the knowledge of all of mankind, in comparison to the knowledge of Allah, is that of a drop of water in comparison to all of the oceans." Allah revealed that:
قُل لَّوْ كَانَ الْبَحْرُ مِدَاداً لِّكَلِمَـتِ رَبِّى لَنَفِدَ الْبَحْرُ قَبْلَ أَن تَنفَدَ كَلِمَـتُ رَبِّى
(Say: "If the sea were ink for the Words of my Lord, surely, the sea would be exhausted before the Words of my Lord would be finished,) Allah says that even if those oceans were ink for the Words of Allah, and all the trees were pens, the pens would be broken and the water of the sea would run dry, and the Words of Allah would remain, for nothing can outlast them. For no one can comprehend the greatness of Allah or praise Him as He deserves to be praised, except the One Who praises Himself. Our Lord is as He says He is and He is beyond what we can say. The blessings of this world, the beginning and end of it, in comparison to the blessings of the Hereafter, are like a mustard seed compared to the entire world.
Di', o Messaggero: "In verità, le parole del mio Dio sono molte: se il mare fosse inchiostro per poterle scrivere, l'acqua del mare finirebbe prima che finiscano le Sue parole, Gloria Sua, anche se avessimo potuto portare altri mari, anch'essi si sarebbero prosciugati.
-Ey Resul- De ki: "Rabbimin kelimeleri çoktur. Eğer denizler mürekkep olsa, onunla yazsan; Allah -Subhanehu ve Teâlâ-'nın sözleri bitmeden denizler tükenirdi. Eğer başka denizler dolusu (mürekkep) getirsek aynı şekilde onlar da tükenirlerdi."
Reci, Poslaniče: “Kad bi more bilo tinta a drveće pera kojim bi Allah pisao Svoj govor, more bi presušilo prije nego što bi presušile Allahove riječi, zbog brojnosti. Pa čak i kad bi Allah na prvo, dodao još mora, ne bi presahle Allahove riječi.”
"Katakanlah, 'Kalau sekiranya lautan menjadi tinta untuk (menulis)
kalimat-kalimat Rabbku, sungguh habislah lautan itu sebelum habis (ditulis) kalimat-kalimat Rabbku, meskipun Kami datangkan tambahan
sebanyak itu (pula)'." (Al-Kahfi: 109).
(109) Maksudnya, katakanlah kepada mereka untuk mem-beritahukan tentang
keagungan al-Bari (Dzat Pencipta) dan luasnya cakupan sifat-sifatNya,
bahwasanya para hamba tidak dapat meli-putinya sedikit pun ﴾ لَّوۡ كَانَ ٱلۡبَحۡرُ ﴿ "Kalau sekiranya lautan ," yaitu lautan-lautan yang ada di alam ini ﴾
مِدَادٗا لِّكَلِمَٰتِ رَبِّي ﴿ "menjadi tinta untuk (me-nulis) kalimat-kalimat Rabbku," maksudnya pohon-pohon dunia sejak pertama (tumbuh) sampai tanaman terakhir (yang hidup), dari pohon-pohon di negeri-negeri, padang-padang dan lautan menjadi pena-pena ﴾
لَنَفِدَ ٱلۡبَحۡرُ ﴿ "sungguh habislah lautan itu," maksudnya pena-pena itu akan patah ﴾
قَبۡلَ أَن تَنفَدَ كَلِمَٰتُ رَبِّي ﴿ "sebelum habis (ditulis) kalimat-kalimat Rabbku." Ini perkara yang agung, tidak dapat dikuasai oleh seorang pun. Dalam ayat yang lain,
﴾ وَلَوۡ أَنَّمَا فِي ٱلۡأَرۡضِ مِن شَجَرَةٍ أَقۡلَٰمٞ وَٱلۡبَحۡرُ يَمُدُّهُۥ مِنۢ بَعۡدِهِۦ سَبۡعَةُ أَبۡحُرٖ
مَّا نَفِدَتۡ كَلِمَٰتُ ٱللَّهِۚ إِنَّ ٱللَّهَ عَزِيزٌ حَكِيمٞ 27 ﴿
"Dan seandainya pohon-pohon di bumi menjadi pena dan laut (men-jadi tinta) ditambahkan kepadanya tujuh laut (lagi) sesudah (keringnya), niscaya tidak akan
habis-habisnya (dituliskan) kalimat Allah. Sesungguh-nya Allah
Mahaperkasa lagi Mahabijaksana." (Luqman: 27).
Keterangan ini termasuk cara untuk mendekatkan hakikat makna ini ke hadapan alam pikiran. Sebab
benda-benda tersebut adalah makhluk ciptaan, sedangkan semua makhluk akan berakhir dan musnah.
Adapun Kalamullah, maka ia termasuk kategori sifat-sifatNya. Sedangkan sifat-sifatNya bukan
makhluk, tidak ada batas-an dan penghabisan. Segala keluasan dan keagungan yang dideskrip-sikan
oleh hati, maka Allah lebih tinggi daripada itu. Beginilah sifat-sifat Allah تعالى yang lain,
seperti ilmu, hikmah, kekuasaan, dan rahmatNya. Jika seluruh ilmu makhluk dikumpulkan dari
ge-nerasi awal dan akhir, dari penghuni langit dan bumi niscaya (dibandingkan dengan ilmu Allah Dzat Yang Mahaagung perban-dingannya)
adalah lebih kecil daripada (perbandingan antara) burung pipit yang
masuk ke dalam laut kemudian ia mengambil (sesuatu) dengan paruhnya dari
laut itu ditinjau pada kebesaran laut tersebut. Ini menunjukkan bahwa Allah mempunyai
sifat-sifat yang agung luas dan sempurna, dan kepadaNya-lah segala peng-habisan.
Katakanlah -wahai Rasul-, "Sungguh kalimat-kalimat Tuhanku sangat banyak. Seandainya lautan menjadi tinta untuk menuliskannya, niscaya air lautan itu akan habis sebelum selesai penulisan kalimat-kalimat-Nya tersebut, bahkan meskipun Kami datangkan tambahan berupa laut-laut yang lain maka ia pasti akan habis pula sebelum selesai menuliskannya."
Sabihin mo, O Sugo: "Tunay na ang mga salita ng Panginoon ko ay marami kaya kung sakaling ang dagat ay tinta para sa mga ito na ipanunulat, talaga sanang nagwakas ang tubig ng dagat bago magwakas ang mga salita Niya – kaluwalhatian sa Kanya. Kung sakaling nagdala kami ng [tinta na singdami ng] mga iba pang dagat, talaga sanang naubos ang mga ito."
Hỡi Thiên Sứ Muhammad! Ngươi hãy nói: "Quả thật, Lời Thượng Đế của Ta vô tận, cho dù lấy nước biển làm mực để viết các Lời của Ngài thì chắc chắn nước biển sẽ cạn hết trước khi Lời Phán của Ngài cạn hết, và cho dù chúng ta có mang đến thêm bao nhiêu biển nước khác như thế thì nó cũng sẽ cạn hết giống như vậy."
Hỡi Thiên Sứ Muhammad! Ngươi hãy nói: "Quả thật Ta cũng chỉ là người phàm giống như các ngươi, chỉ có điều Ta được mặc khải rằng các ngươi chỉ có một Đấng Thờ Phượng duy nhất đáng được tôn thờ, Ngài không có đối tác chia sẻ, và đó là Allah. Bởi thế, ai lo sợ cho sự trình diện Thượng Đế của y thì hãy hành động theo giáo luật của Ngài, thành tâm trong hành động tuân lệnh Ngài và không tổ hợp bấy kỳ ai (vật gì) cùng với Ngài trong việc thờ phượng Ngài."
Sabihin mo, O Sugo: "Ako ay tao lamang tulad ninyo. Ikinakasi sa akin na ang sinasamba ninyo ayon sa karapatan ay sinasambang nag-iisang walang katambal sa Kanya. Siya ay si Allāh. Kaya ang sinumang nangyaring nangangamba sa pakikipagkita sa Panginoon niya ay gumawa siya ng gawang umaalinsunod sa batas ni Allāh bilang nagpapakawagas dito para sa Panginoon niya at huwag siyang magtambal sa pagsamba sa Panginoon Niya ng isa man."
Commentary
The cause of the revelation of the last verse of Surah al-Kahf: وَلَا يُشْرِكْ بِعِبَادَةِ رَبِّهِ أَحَدًا (and must not associate anyone in the worship of his Lord - 110), as mentioned in Hadith reports, shows that shirk at this place means hidden shirk, that is, hypocrisy (رِیَاء : riy' ).
One such narration from Sayyidna ` Abdullah ibn ` Abbas ؓ has been reported by Imam Hakim in al-Mustadrak as being sound on the criterion set forth by the two authorities, al-Bukhari and Muslim. According to the narration, one of the Muslims used to carry out Jihad in the way of Allah. Side by side, he wished that his soldiering and bravery in the cause be recognized and appreciated by the people. This verse was revealed about him (which tells us that one gets no thawab (reward) by having such an intention in Jihad).
In Kitabul-Ikhlas, Ibn Abi Hatim and Ibn Abi al-Dunya have reported from Tawus that a Sahabi stated before the Holy Prophet ﷺ : 'There are occasions when I am ready to worship, or to do some righteous deed, my aim thereby is nothing but the pleasure of Allah. But, along with it, I do have the wish that people would see me doing it.' Hearing this, he observed silence until the cited verse was revealed.
And in Abu Nu'aym and in the history of Ibn ` Asakir, it appears on the authority of Sayyidna Ibn ` Abbas ؓ that whenever the Sahabi, Sayyidna Jundub ibn Zuhayr ؓ prayed, fasted or gave in charity and then saw people admiring him for doing those deeds, he felt pleased about it and would then increase the frequency of those deeds. There-upon, this verse was revealed.
The gist of narrations given above is that the shirk prohibited in this verse is the hidden shirk of showing off (riya' ). And that a deed may though be for Allah alone but, along with it, should it become associated with some selfish motive of name, fame and recognition, then, this too will be a kind of hidden shirk, something that makes one's deed go waste, even harmful.
However, there are some other Sahih Ahadith which apparently seem to indicate otherwise. For example, Tirmidhi reports from Sayyidna Abu Hurairah ؓ that he submitted before the Holy Prophet ﷺ : 'There are times when I am on my prayer mat inside my house (making Salah) and, all of a sudden, there comes someone. I like it that he saw me in that state. (Would that be riya'?) ' The Holy Prophet ﷺ said, '0 Abu Hurairah, may Allah have mercy on you. Then you get two rewards, one for the deed you were already doing in secret, and the other for what you did openly after the coming of that person. (This is no riya' ).'
And according to a narration of Sayyidna Abu Dharr al-Ghifari appearing in the Sahih of Muslim, the Holy Prophet ﷺ was asked, 'What do you say about a person who does some good deed, then hears people praising it?' The Holy Prophet ﷺ said, تِلکَ عَاجِلُ بُشرَی المُؤمِنِ : "This is instant good news for the believer." (that his deed was accepted with Allah and He had his servants praise it).
The apparent difference in these two kinds of narrations has been resolved and brought in agreement in Tafsir Mazhari. It says that the first kind of narrations about the cause of the revelation of the verse apply to a particular situation. This is when one associates his intention to please people or to earn a good name for himself along with the intention of seeking the pleasure of Allah through his deed to the extent that he further increases the frequency of that deed on being praised by people for it. This is, no doubt, hypocrisy (riya' ) and hidden shirk.
And the latter narrations, those from Tirmidhi and Muslim, concern another situation. This is when one has acted for the pleasure of Allah alone without any inclination of receiving publicity or praise for it and then Allah Ta’ ala, in His grace, gives him fame by making people praise him. If so, it has nothing to do with riya' (showing off). In fact, this is spontaneous good news for the believer (that his deed has found acceptance with Allah).
Riya' and its Evil Consequences: Stern Warnings of Hadith
Sayyidna Mahmud ibn Labid ؓ reports that the Holy Prophet ﷺ said, 'What I fear most about you is minor shirk.' The Sahabah ؓ asked: Ya Rasulallah, what is minor shirk?' He said, 'Riya" (to do something only to show people). (Reported by Ahmad in his Musnad)
After having reported this Hadith in Shu` ab-al-'Iman, Al-Baihaqi has also reported the remarks: 'On the day of Qiyamah, when Allah Ta’ ala will reward His servants for their deeds, He will ask the practitioners of riya' to go for their rewards to those they wanted to impress with their deeds and find out whether or not they have any for them.'
Sayyidna Abu Hurairah ؓ reports that the Holy Prophet ﷺ said, "Allah Ta` ala says 'I am free and above from associating with those associated with Me. Whoever does a good deed and then associates in it someone else with Me, then, I leave the entire deed for the one associated.' And, according to another narration, 'I withdraw from that deed making it exclusive for the person associated with me.' (Narrated by Muslim)
And Sayyidna ` Abdullah ibn ` Umar ؓ reports that he heard the Holy Prophet ﷺ saying, 'Whoever does a good deed to earn a fair name among people, then, Allah Ta’ ala too deals with him in a manner that he is disgraced before them.' (Narrated by Ahmad in Shu` ab-al-'Imn - from Tafsir Mazhari)
It appears in Tafsir al-Qurtubi that Sayyidna Hasan al-Basri (رح) was asked about ikhlas (unalloyed sincerity) and riya' (showing off). He said: Ikhlas requires that your good deeds remaining hidden should be what you like and the bad deeds remaining hidden should be what you do not like. After that, if Allah Ta’ ala discloses your deeds before the people, you should say, 'Ya Allah, all this is Your grace and favour, not the outcome of my deed and effort.'
And Tirmidhi reports from Sayyidna Abu Bakr ؓ that the Holy Prophet ﷺ once mentioned shirk by saying: ھُوَ فِیکُم اَخفٰی مِن دبِیبِ النَّمل (It is right there in you more stealthily than the soundless movement of an ant). Then, he added, 'I tell you something which, if you do, you will remain safe against all sorts of shirk, major or minor (riya' ). Make this prayer (dua three times every day:
اَللّٰھُمَّ اِنِّی اَعُوذُبِکِ اَن اُشرِکَ بِکَ وَ اَنَا اَعلَمُ وَاَستغفِرُکَ لِمَا لَا اَعلَمُ
0' Allah, I seek refuge with You lest I associate a partner with You while I know and I seek forgiveness from You for what I do not know.
Some Merits and Properties of Surah al-Kahf
Sayyidna Abu a1-Darda' ؓ reports that the Holy Prophet ﷺ said, "Whoever remembers to recite the first ten verses of Surah al-Kahf will remain safe against the fitnah (upheaval, trial) caused by Dajjal (anti-Christ). (Reported by Muslim, Ahmad, Abu Dawud and al-Nasa'i)
And Imam Ahmad, Muslim and al-Nasa'i have reported within this narration from Sayyidna Abu al-Darda' words to the effect that 'whoever remembers to recite the last ten verses of Surah al-Kahf will remain safe against the fitnah of Dajjal.'
And according to a narration of Sayyidna Anas ؓ ، the Holy Prophet ﷺ said, "Whoever recites the initial and the concluding verses of Surah al-Kahf will have light for him, from his feet up to his head. And whoever recites this Surah in full will have light for him, from the ground up to the sky." (Reported by Ibn al-Sunni, and Ahmad in his Musnad)
And as narrated by Sayyidna Abu Said ؓ ، the Holy Prophet ﷺ said, "Whoever recites Surah al-Kahf in full on the day of Jumu'ah will have light for him until the next Jumu'ah. (Reported and declared as Sahih by al-Hakim and al-Baihaqi in al-Da` awat - from Mazhari)
To Sayyidna ` Abdullah ibn ` Abbas ؓ someone said, 'I resolve in my heart to wake up in the later part of night and make Salah but sleep overtakes me.' Sayyidna ` Abdullah ibn ` Abbas ؓ said to him, 'recite the last verses of Surah al-Kahf - from: قُل لَّوْ كَانَ الْبَحْرُ مِدَادًا (109) to the end of the Surah (110) - before you sleep. Then, the time you intend to wake up will be the time when Allah Ta’ a1a will wake you up.' (Reported by ath-Tha` alibi)
And according to the Musnad of al-Darimi, Zirr ibn Hubaish told ` Abdah, 'Anyone who sleeps after having recited these last verses will wake up at the time he or she intends to.' And ` Abdah says, 'we have tried this repeatedly. It happens just like that.'
An important word of advice
Ibn al-` Arabi quotes his Shaikh, Turtushi: 'Let not the hours of your dear life pass away confronting contemporaries and socializing with friends. Watch out! Allah Ta’ ala has concluded His statement on the following verse:
فَمَن كَانَ يَرْجُو لِقَاءَ رَبِّهِ فَلْيَعْمَلْ عَمَلًا صَالِحًا وَلَا يُشْرِكْ بِعِبَادَةِ رَبِّهِ أَحَدًا
So the one who hopes to meet his Lord must do righteous deed
and must not associate anyone in the worship of his Lord - 110 (Al-Qurtubi)
Alhamdulillah
The Commentary on
Surah al-Kahf
End here.
"Katakanlah, 'Sesungguhnya aku ini hanya seorang manusia seperti kamu, yang diwahyukan kepadaku,
'Bahwa Tuhanmu itu adalah Tuhan Yang Esa. Barangsiapa mengharap perjumpaan dengan Rabbnya, maka
hendaklah dia mengerjakan amal yang shalih, dan janganlah dia mempersekutukan seorang pun dalam
beribadah kepada Rabbnya'." (Al-Kahfi: 110).
(110) Maksudnya, katakanlah wahai Muhammad kepada orang-orang kafir dan
selain mereka, ﴾ إِنَّمَآ أَنَا۠ بَشَرٞ مِّثۡلُكُمۡ ﴿ "Sesungguhnya aku ini hanya seorang manusia seperti kamu," maksudnya aku bukan tuhan, tidak punya andil dalam kerajaan ini, tidak memiliki penge-tahuan tentang hal yang ghaib, dan tidak mengendalikan perben-daharaan Allah. Aku hanyalah manusia seperti k a l i a n ﴾
يُوحَىٰٓ إِلَيَّ أَنَّمَآ إِلَٰهُكُمۡ إِلَٰهٞ وَٰحِدٞۖ ﴿ "yang diwahyukan kepadaku, 'Bahwa Tuhanmu itu adalah Tuhan Yang Esa'," maksudnya aku dilebihkan daripada kalian dengan wahyu yang Allah sampaikan kepadaku, yang kandungan-nya paling agung adalah memberitahukan kepada k a l i a n ﴾
أَنَّمَآ إِلَٰهُكُمۡ إِلَٰهٞ وَٰحِدٞۖ ﴿ "bahwa Tuhanmu itu adalah Tuhan Yang Esa," maksudnya tidak ada sekutu bagiNya, dan tidak ada seorang pun yang berhak diibadahi, dengan ibadah seberat biji dzarrah pun [selainNya]. Aku mengajak kalian untuk beramal yang mendekatkan kalian kepada-Nya dan menghasilkan bagi kalian pahala dan menyingkirkan hukumanNya dari kalian. Oleh karena itu, Allah berfirman,﴾
فَمَن كَانَ يَرۡجُواْ لِقَآءَ رَبِّهِۦ فَلۡيَعۡمَلۡ عَمَلٗا صَٰلِحٗا ﴿ "Barangsiapa mengharap perjumpaan dengan Rabbnya, maka hendaklah dia mengerjakan amal yang shalih," yaitu amalan yang selaras dengan aturan syariat Allah, yang wajib mau-pun sunnah ﴾
وَلَا يُشۡرِكۡ بِعِبَادَةِ رَبِّهِۦٓ أَحَدَۢا 110 ﴿ "dan janganlah dia mempersekutu-kan seorang
pun dalam beribadah kepada Rabbnya," maksudnya, tidak berbuat riya` dengan amalnya, tetapi
hendaklah dia mengamal-kannya dengan ikhlas karena Wajah Allah تعالى. Orang yang telah memadukan
antara ikhlas dan mutaba'ah (meneladani Rasul) dialah orang yang meraih
apa yang ia harapkan dan ia cari. Adapun orang selain ini, maka dia akan merugi di dunia dan
akhirat, kesempatan kedekatan dengan Rabbnya dan perolehan ridhaNya telah hilang darinya.
Inilah akhir surat al-Kahfi. Segala puji bagi Allah.
Muhammad ﷺ is a Human Being and a Messenger, and the God is One
Allah says to His Messenger Muhammad ,
قُلْ
(Say) to these idolators who reject your message to them,
إِنَّمَآ أَنَاْ بَشَرٌ مِّثْلُكُمْ
(`I am only a man like you.) Whoever claims that I am lying, let him bring something like this that I have brought. For I did not know the Unseen, the matters of the past which you asked me about and I told you about, the story of the people of the Cave and of Dhul-Qarnayn, stories which are true -- I did not know any of this except for what Allah made known to me. And I tell you,
إِنَّمَآ إِلَـهُكُمُ
(that your God), Who calls you to worship Him,
إِلَـهٌ وَحِدٌ
(is One God), with no partner or associate.'
فَمَن كَانَ يَرْجُو لِقَآءَ رَبِّهِ
(So whoever hopes for the meeting with his Lord,) i.e., hopes for a good reward and recompense,
فَلْيَعْمَلْ عَمَلاً صَـلِحاً
(let him work righteousness) meaning, in accordance with the prescribed laws of Allah,
وَلاَ يُشْرِكْ بِعِبَادَةِ رَبِّهِ أَحَدَا
(and associate none as a partner in the worship of his Lord.) This is what is meant by seeking the pleasure of Allah alone with no associate or partner. These are the two basic features of acceptable deeds: their intent is for the sake of Allah alone, and are done in accordance with the way of the Messenger of Allah ﷺ. Imam Ahmad recorded that Mahmud bin Labid said that the Messenger of Allah ﷺ said:
«إِنَّ أَخْوَفَ مَا أَخَافَ عَلَيْكُمُ الشِّرْكُ الْأَصْغَر»
(What I fear the most for you is the small Shirk.) "They said: What is the small Shirk, O Messenger of Allah" He said,
«الرِّيَاءُ، يَقُولُ اللهُ يَوْمَ الْقِيَامَةِ إِذَا جَزَىَ النَّاسَ بِأَعْمَالِهِمْ: اذْهَبُوا إِلَى الَّذِينَ كُنْتُمْ تُرَاءُونَ فِي الدُّنْيَا، فَانْظُرُوا هَلْ تَجِدُونَ عِنْدَهُمْ جَزَاءً؟»
(Showing off (Ar-Riya'). Allah will say on the Day of Resurrection, when the people are rewarded or punished for their deeds, "Go to the one for whom you were showing off in the world and see if you will find any reward with him.") Imam Ahmad recorded that Abu Sa`id bin Abi Fadalah Al-Ansari, who was one of the Companions, said: "I heard the Messenger of Allah ﷺ say,
«إِذَا جَمَعَ اللهُ الْأَوَّلِينَ وَالْآخِرِينَ لِيَوْمِ الْقِيَامَةِ لِيَوْمٍ لَا رَيْبَ فِيهِ نَادَى مُنَادٍ: مَنْ كَانَ أَشْرَكَ فِي عَمَلٍ عَمِلَهُ للهِ أَحَدًا فَلْيَطْلُبْ ثَوَابَهُ مِنْ عِنْدِ غَيْرِ اللهِ،فَإِنَّ اللهَ أَغْنَى الشُّرَكَاءِ عَنِ الشِّرْك»
(Allah will gather the first and the last on the Day of Resurrection, the Day concerning which there is no doubt. A voice will call out, "Whoever used to associate anyone with Allah in the deeds which he did, let him seek his reward from someone other than Allah, for Allah is the least in need of any partner or associate.) It was also recorded by At-Tirmidhi and Ibn Majah. This is the end of the Tafsir of Surat Al-Kahf. Praise be to Allah, the Lord of all that exists.
Vjerovjesniče, obrati se nevjernicima: “Ja sam čovjek kao i vi, a nisam melek, Allahov sam rob i poslanik. Allah mi je objavio da nema istinskog božanstva osim Allaha, Koji nema sudruga. Stoga, ko se boji Allahove kazne i nada se Njegovoj milosti, a k tome, vjeruje u susret s Njime, neka čini dobra djela, samo radi svog Gospodara i u skladu s Poslanikovom, sallallahu alejhi ve sellem, praksom. Neka ne pripisuje u tome Allahu saučesnika.”
Ô Messager, dis: Je ne suis qu’un humain comme vous et il m’est révélé que Celui qui est digne d’être adoré est Un sans associé. Il s’agit d’Allah. Ainsi, celui qui redoute de rencontrer son Seigneur doit accomplir des œuvres conformes à Sa religion qui sont exclusivement dédiées à Allah et ne rien Lui associer dans son adoration.
Di', o Messaggero: "In verità, io sono un essere umano come voi. Mi viene rivelato che la vostra divinità è un Dio Unico, che non ha soci, ed è Allāh. Colui che teme di incontrare il suo Dio, che compia opere buone, in accordo con la Sua Legge, sincero nei confronti del Suo Dio, senza associare alcuno nella Sua adorazione
-Ey Resul!- şöyle de: "Ancak ben sizin gibi bir beşerim. Şüphesiz bana hak olan ilahınızın bir tek ilah olduğu, hiçbir ortağının bulunmadığı vahyolunmaktadır. O Yüce Allah'tır. Kim Rabbi ile karşılaşmaktan korkuyor ise dinine uygun ameller işlesin, ibadetlerinde Rabbine karşı ihlaslı olsun. Rabbine ibadetinde hiç kimseyi ortak koşmasın."
Katakanlah -wahai Rasul-, "Sungguh aku ini hanyalah manusia seperti kalian, yang telah menerima wahyu bahwa Tuhan sesembahan kalian yang benar adalah Tuhan Maha Esa yang tiada sekutu bagi-Nya, yaitu Allah." Sebab itu, barang siapa yang merasa takut akan perjumpaan dengan Tuhannya maka hendaklah ia mengerjakan amalan yang sesuai dengan syariat-Nya, disertai keikhlasan dalam melakukannya dan tidak menjadikan sesuatu pun sebagai sekutu dalam beribadah kepada Tuhannya.
Mensajero, diles: “Solo soy un humano como ustedes, a quien se le ha revelado que su verdadero dios es un Dios que no tiene copartícipe. Aquel que tema encontrarse con su Señor, debe realizar obras que se ajusten a la ley revelada, siendo sincero con su Señor respecto a ellas, así como no debe asociar ningún copartícipe a su Señor en la adoración”.
The prophet is neither god nor angel. He is a human being just like any other human being. His only distinguishing feature is that he receives God’s revelation through invisible means. In other words, a prophet is an individual who, outwardly, is a human being but who inwardly is a representative of God. Because of this only those can recognize a prophet who can recognize his merit. Arriving at the Truth is possible only for one who can recognise reality in its essence, i.e. who is capable of recognising a ‘prophet’ at the level of a ‘human being.’
Say - O Messenger: I am only a human like you, to whom it is revealed that your true god is One God who has no partner, namely Allah. Whoever fears meeting his Lord should do actions which conform with the sacred law, being sincere to his Lord in them, and should not associate any partner to his Lord in worship.
110- De ki:“Ben, ancak sizin gibi bir beşerim. Ne var ki bana şöyle vahyolunuyor: Sizin ilâhınız ancak tek bir ilâhtır. O halde her kim Rabbine kavuşmayı ümit ediyorsa salih amel işlesin ve Rabbine ibadette hiç kimseyi ortak koşmasın.”
110. Ey Muhammed, kâfirlere ve diğerlerine “de ki: Ben ancak sizin gibi bir beşerim.” Ben bir ilâh değilim. Benim Allah’ın mülkünde hiçbir ortaklığım yok. Gaybı bilmem, Allah’ın hazineleri de yanımda değil. Ben sizin gibi bir insanım, Rabbimin kullarından bir kulum. “Ne var ki bana şöyle vahyolunuyor: Sizin ilâhınız ancak tek bir ilâhtır.” Yani benim size üstünlüğüm bana gelen vahiy iledir. Bu vahyin de en üstünü size ilâhınızın bir tek ilâh olduğuna dair verdiğim haberlerdir. Yani O’nun hiçbir ortağı yoktur. Ondan başka hiç kimse zerre ağırlığınca dahi ibadete hak kazanamaz. Sizi O’na yakınlaştıracak ameller işlemeye, mükâfaata nail olmanızı sağlayacak ve cezasını sizden uzaklaştıracak işleri yapmaya çağırıyorum. Bundan dolayı şöyle buyurmaktadır:“O halde her kim Rabbine kavuşmayı ümit ediyorsa salih amel işlesin.” Salih amel ise farz ya da müstehab olsun Allah’ın şeriatına uygun olan ameldir. “ve Rabbine ibadette hiç kimseyi ortak koşmasın.” Amellerinde riyakârlık yapmasın. Aksine amelini yalnızca Yüce Allah için ihlâsla yapsın. İşte bu şekilde ihlâsı ve Peygambere tâbi olmayı bir arada gerçekleştiren kişi, umduğuna nail olur ve istediğini elde eder. Bunun dışındakiler ise dünyada da âhirette de hüsrandadırlar. Rabbine yakın olmak ve O’nun rızasını elde etmek fırsatını da elden kaçırmış olurlar.
ehf Sûresi’nin tefsiri burada sona ermektedir. Hamd yalnız Allah’ındır.
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