Kǣ-ǣf, He, Ye, 'Aī-īn, Sā-ādكٓهيعٓصٓ Lettere simili sono presenti all'inizio della Surat Al-Baqarah.
Commentary
In the Holy Qur'an Surah Maryam has been placed immediately after Surah Al-Kahf, presumably because there appears some kind of similarity between the two Surahs. While the former deals with some unusual anecdotes, the latter also covers a number of extraordinary events.
كهيعص are letters known in Arabic as; حُرُوفِ مُقَطَّعَۃ whose meanings, like are known only to Allah Ta` ala and people should not even attempt to probe their meanings.
1- Kâf, Hâ, Yâ, Ayn, Sâd.
2- (Bu), Rabbinin, kulu Zekeriya’ya olan rahmetinin beyanıdır.
3- Bir vakit o, Rabbine gizlice seslen(ip niyaz)mişti.
4- Demişti ki:“Rabbim! Gerçekten kemiklerim zayıfladı ve ağaran saçım başımı alev gibi sardı. Rabbim! Sana ettiğim dua ile hiç mahrum olmadım.”
5- “Gerçekten ben, arkamdan gelecek olan yakınlarımdan endişedeyim. Hanımım da kısır. O nedenle bana katından bir yardımcı (oğul) bağışla!”
6- “Ki bana da Yakub ailesine de mirasçı olsun. Ve de ey Rabbim, onu kendisinden razı olunan birisi yap!”
(Mekke’de inmiştir, 98 âyettir)
Rahmân ve Rahîm Allah’ın adı ile.
2. Bu, “Rabbinin kulu Zekeriya’ya olan rahmetinin beyanıdır.” Biz, bunu sana anlatacağız ve bu yapacağımız açıklama ile Rabbinin peygamberi Zekeriya’nın durumu, onun salih anıları ve güzel menkıbeleri bilinmiş olacaktır. Çünkü onun halinin anlatılmasında ibret alanlara ibret, uymak isteyenlere güzel bir örnek vardır. Zira Allah’ın dostlarına olan rahmetinin genişçe açıklanması ve bu rahmetin hangi sebeplerle bağışlandığının belirtilmesi, Yüce Allah’ı sevmeye, O’nu çokça anmaya, tanımaya ve O’na ulaştıran sebebi öğrenmeye iter. Yüce Allah, Zekeriya aleyhisselam’ı risaleti için beğenip seçmiş ve onu vahye mazhar kılmıştır. O da benzeri diğer peygamberler gibi bunun gereğini yerine getirmiş, kulları Rabbine davet etmiş, Allah’ın kendisine öğrettiklerini onlara öğretip kardeşleri olan diğer peygamberlerle onlara uyanlar gibi hayatında olsun, vefatından sonra olsun Allah’ın kullarının iyiliğini istemiştir.
3-4. Zekeriya, kendindeki zayıflığı görünce vefat edeceğinden ve insanları Rablerine davet etmek, onlara samimiyetle öğüt vermek hususunda yerine geçecek kimsenin bulunmamasından endişe duyarak içinde bulunduğu zahiri ve batıni güçsüzlüğü Rabbine şikâyet edip gizli bir seslenişle O’na niyaz etti. En mükemmel, en faziletli ve eksiksiz bir ihlâs ile dedi ki:“Rabbim, gerçekten kemiklerim zayıfladı.” Bedenin direği durumunda olan kemikler zayıfladı mı, vücudun diğer aksamı da zayıflar. “Ağaran saçım başımı alev gibi sardı.” Saçın ağarması, zayıflığa ve yaşlılığa bir delildir. Ölümün önden gelen habercisi ve uyarıcısıdır. İşte Zekeriya da Allah’a zayıflığı ve acizliği ile tevessül etti. Bu ise kendisi ile tevessül edilenlerin Allah’a en sevimli olanıdır. Çünkü bu ifadeler kişinin güç, kuvvet ve takat iddiasından uzaklaştığına, kalbin Allah’ın güç ve kudretine bağlandığına delildir. “Rabbim, sana ettiğim dua ile hiç mahrum olmadım.” Yani beni icabetten mahrum bırakmadın ve eli boş çevirmedin. Aksine bana karşı hep lütufkâr davrandın, duamı kabul buyurdun. Üzerimdeki lütufların, ardı arkasına geldi. İhsanın devamlı ulaşıp durdu. Bu da Allah’ın, üzerindeki nimetlerini zikrederek ve daha önceden dualarını kabul ettiğini açıklayarak yapılmış bir tevessüldür. Daha önce ihsanda bulunandan, bir hak iddia etmeden ihsanını tamamlamasını niyaz etmektedir.
5. “Gerçekten ben arkamdan gelecek yakınlarımdan endişedeyim.” Yani ben, ölümümden sonra İsrail oğullarının başına geçeceklerden endişe ediyorum. Onlar senin dinini hakkıyla uygulamaz, kullarını sana davet etmezler diye korkuyorum. Bu ifadenin zahirinden anlaşıldığına göre onların arasında dinde önderliğe layık bir kimse görmemişti. Bu duası ile Zekeriya’nın onlara ne kadar şefkatli ve onların iyiliğini ne kadar samimi bir şekilde istediği anlaşılmaktadır. Ayrıca onun çocuk istemesi, başkasının istemesi gibi sadece dünyevi menfaat kastı ile değildi. Onun maksadı dinin menfaati idi. Zira dinin kayboluşundan korkuyordu. Başkalarının bu işe elverişli olmadıklarını görmüştü. Onun mensup olduğu aile ise dinde meşhur olan bir aile idi. Risaletin kaynağı, hayır beklenen bir aile idi. Bundan dolayı Yüce Allah’a kendisinden sonra dini gereği gibi ayakta tutacak bir evlât ihsan etmesi için dua etti. Hanımının doğum yapamayan, kısır bir kadın olduğundan da müşteki oldu. Ayrıca kendisinin artık kolay kolay arzunun uyanamayacağı ve çocuk sahibi olmanın nadiren görüldüğü bir yaşa geldiğini ekledi. “Bundan dolayı bana katından bir yardımcı/veli (oğul) bağışla!” Buradaki velilik/velayet, din velâyeti, peygamberlik, ilim ve amel mirasçılığıdır. Onun için duasını şöyle sürdürdü:
6. “Ki bana da Yakub ailesine de mirasçı olsun. Ve de ey Rabbim, onu kendisinden razı olunan birisi yap!” Senin razı olduğun ve kullarına da sevdirdiğin salih bir kul eyle! Hasılı, Zekeriya Allah’tan ölümünden sonra kalacak, kendisinden sonra dini işleri üstlenecek, Allah nezdinde de kullar nezdinde de kendisinden razı olunacak ve peygamber olacak salih erkek bir evlât istedi. Bu ise evlâtların en üstünü ve değerlisidir. Yüce Allah’ın kuluna üstün ahlâki değerleri ve övülmeye değer sıfatları kendisinde toplayan salih bir evlât ihsan etmesi, ona rahmetinin bir tecellisidir. Rabbi de ona merhamet buyurarak duasını kabul etti ve şöyle buyurdu:
{Ka.Ha.Ya.'Ain.Sad} là những chữ cái được dùng để khai đề cho chương Kinh. Ý nghĩa của nó đã được trình bày ở phần đầu của chương Al-Baqarah.
Kaf. Ha’. ia’. ‘Ain. Sad. La explicación sobre las letras inconexas fue expuesta anteriormente en la sura La Vaca.
(Kâf, Hâ, Yâ, Ayn, Sâd) Bu hususta benzer bir açıklama Bakara suresinin başında zikredilmiştir.
Kâf, Hâ`,Ya, ‘Ayn, Şâd: Il a déjà été question de telles lettres séparées au début de Sourate Al-Baqarah.
"Kaf Ha Ya 'Ain Shad. (Yang dibacakan ini adalah) penje-lasan tentang rahmat Rabbmu kepada hambaNya, Zakaria. Yaitu tatkala dia berdoa kepada Rabbnya dengan suara yang lembut. Dia berkata, 'Wahai Rabbku, sesungguhnya tulangku telah lemah dan kepalaku telah ditumbuhi uban, dan aku belum pernah kecewa dalam berdoa kepadaMu, wahai Rabbku. Dan sesungguhnya aku khawatir terhadap mawaliku sepeninggalku, sedang istriku ada-lah seorang yang mandul, maka anugerahilah aku dari sisiMu seorang putra, yang akan mewarisi aku dan mewarisi sebagian keluarga Ya'qub, dan jadikanlah dia, wahai Rabbku, seorang yang diridhai'." (Maryam: 1-6).
Madaniyyah
"Dengan Menyebut Nama Allah Yang Maha Pengasih Lagi Maha Penyayang"
(2) Maksudnya, ini ﴾ ذِكۡرُ رَحۡمَتِ رَبِّكَ عَبۡدَهُۥ زَكَرِيَّآ 2 ﴿ "adalah penje-lasan rahmat Rabbmu kepada hambaNya, Zakaria." Kami akan me-ngisahkannya kepadamu dan akan menguraikannya dengan uraian terperinci yang bisa memperkenalkan kondisi NabiNya, Zakaria, peninggalan-peninggalannya yang baik, dan jalan hidupnya yang indah. Sesungguhnya dalam kisahnya terdapat pelajaran bagi orang yang mau mengambil pelajaran dan terdapat suri teladan bagi orang yang mau mengikuti (jejak para nabi). Dan karena di dalam penjelasan tentang rahmat (kasih sayang) Allah kepada para wali-Nya dan penjelasan tentang penyebab apa saja yang mengundang turunnya rahmat buat mereka itu, terkandung perkara-perkara yang bisa mendorong untuk mencintai Allah تعالى, memperbanyak dzikir kepadaNya, lebih mengenal Allah, dan terkandung faktor yang bisa mengantarkan kepadaNya.
Hal ini disebabkan karena Allah تعالى telah memilih Nabi Zakaria عليه السلام (untuk mengemban) risalahNya dan mengistimewa-kan beliau dengan (pemberian) wahyu. Lalu Nabi Zakaria melak-sanakan tugasnya sebagaimana para rasul lainnya melaksanakan tugas mereka, mengajak manusia (agar beribadah) kepada Rabb-nya, mengajarkan kepada mereka ilmu yang diajarkan oleh Allah kepadanya, menasihati mereka saat hayat masih dikandung badan dan setelah meninggal dunia, sebagaimana saudara-saudaranya dari kalangan para rasul dan para pengikut mereka.
(3-4) Ketika Nabi Zakaria menyadari kelemahan pada dirinya dan khawatir akan meninggal, sementara belum ada orang yang menempati tugasnya untuk mendakwahi umat manusia kepada Rabb mereka dan menasihati mereka, maka beliau menga-dukan kelemahan batin dan fisiknya itu kepada Rabbnya. Beliau berdoa kepada Allah dengan suara lembut, supaya doanya lebih sempurna, lebih utama dan lebih paripurna keikhlasannya. Beliau mengatakan, ﴾ رَبِّ إِنِّي وَهَنَ ٱلۡعَظۡمُ مِنِّي ﴿ "Wahai Rabbku, sesungguhnya tulang-ku telah lemah," maksudnya, sudah lemah dan lunglai. Jika tulang yang merupakan penyangga badan sudah lemah, maka anggota badan yang lain pasti ikut melemah.
﴾ وَٱشۡتَعَلَ ٱلرَّأۡسُ شَيۡبٗا ﴿ "Kepalaku telah ditumbuhi uban," karena (tumbuhnya) uban merupakan pertanda kelemahan dan masa tua, utusan dan duta kematian serta peringatan akan dekatnya kematian. Maka Zakaria menjadikan kelemahan dan ketidakberdayaannya sebagai wasilah (perantara) dalam berdoa kepada Allah. Ini meru-pakan salah satu bentuk wasilah yang dicintai oleh Allah, karena menunjukkan berlepas diri dari daya dan kekuatan (pribadi) dan ketergantungan hati hanya kepada daya dan kekuatan Allah. ﴾ وَلَمۡ أَكُنۢ بِدُعَآئِكَ رَبِّ شَقِيّٗا 4 ﴿ "Dan aku belum pernah kecewa dalam berdoa kepadaMu, wahai Rabbku." Wahai Rabbku, Engkau tidak pernah menolak permintaanku dengan hampa dan menjadi terhalang-halangi dari pengabulan. Bahkan Engkau selalu menyambutku dan mengabulkan permohonanku. Dan kelembutanMu selalu silih berganti datang kepadaku, (begitu juga) kebaikanMu selalu sampai kepadaku. Ini merupakan satu bentuk tawassul kepada Allah dengan (penyebutan) nikmat yang Allah anugerahkan kepadanya dan pengabulan doa-doanya yang terdahulu. Jadi, Nabi Zakaria berdoa kepada Allah yang telah memberinya kebaikan pada masa yang lalu agar menyempurnakan curahan kebaikanNya pada masa akan datang.
(5) ﴾ وَإِنِّي خِفۡتُ ٱلۡمَوَٰلِيَ مِن وَرَآءِي ﴿ "Dan sesungguhnya aku khawatir terhadap mawaliku sepeninggalku," maksudnya saya mengkhawatir-kan orang yang mengendalikan urusan pada Bani Isra`il setelah kematianku, mereka tidak menjalankan agamaMu dengan sebaik-baiknya dan tidak mendakwahi hamba-hambaMu (agar beribadah) kepadaMu. Secara eksplisit, perkataan beliau ini menunjukkan bahwa beliau belum mendapatkan salah seorang dari mereka yang mempunyai kapabilitas untuk menjadi pemimpin agama. Dalam ungkapan ini terdapat bukti kasih sayang Nabi Zakaria عليه السلام dan ketulusan hatinya, dan bahwa permintaannya agar diberi anak, bukan seperti permintaan orang lain, yang tujuannya semata-mata kemaslahatan duniawi. Tujuan Nabi Zakaria adalah kemaslahatan agama dan kekhawatiran agama ini lenyap. Beliau memandang orang lain tidak pantas untuk itu. Dan keluarga Nabi Zakaria termasuk keluarga- keluarga yang terkenal dalam masalah agama, sumber risalah dan tempat mencari kebaikan. Maka beliau berdoa kepada Allah agar dikaruniai seorang anak yang akan menegakkan agama sepeninggalnya. Beliau mengadukan bahwa istrinya mandul, maksudnya tidak bisa melahirkan sama sekali, sementara beliau sendiri sudah mencapai usia tua. Maknanya, sudah mencapai batas usia yang jarang memiliki gejolak syahwat (kepada wanita) dan (memperoleh) anak. ﴾ فَهَبۡ لِي مِن لَّدُنكَ وَلِيّٗا 5 ﴿ "Maka anugerahilah aku seorang wali (putra) dari sisiMu."
(6) Perwalian yang dimaksud di sini adalah pengganti (dalam menangani urusan) agama dan pewaris kenabian, ilmu dan amal. Oleh karena itu, Zakaria bersabda, ﴾ يَرِثُنِي وَيَرِثُ مِنۡ ءَالِ يَعۡقُوبَۖ وَٱجۡعَلۡهُ رَبِّ رَضِيّٗا 6 ﴿ "Yang akan mewarisi aku dan mewarisi sebagian keluarga Ya'qub, dan jadikanlah dia, wahai Rabbku, seorang yang diridhai," mak-sudnya seorang hamba shalih yang Engkau ridhai dan Engkau menjadikannya dicintai oleh para hambaMu. Pendek kata, beliau memohon kepada Allah agar dianugerahi seorang anak laki-laki yang shalih, yang hidup setelah Nabi Zakaria meninggal dan menjadi penggantinya, menjadi seorang nabi yang diridhai di sisi Allah dan disenangi oleh para makhlukNya. Ini adalah jenis anak yang paling sempurna. Dan termasuk cermin kasih sayang Allah kepada hambaNya (Zakaria), Allah memberinya seorang anak yang shalih, yang sarat dengan semua akhlak mulia dan perilaku yang terpuji. Lalu Allah menganugerahkan rahmat kepada Zakaria, lalu Allah mengabulkan doanya.
Allah berfirman,
Kaf Ha Ya ‘Ayn Sad. The discussion on similar letters has already passed in Sūrah Al-Baqarah.
Kāf, Hā, Yā, 'Aīn, Ṣād. Pembahasan tentang huruf-huruf semacam ini sudah ada di awal surah Al-Baqarah.
O kur’anskim skraćenicama već smo govorili, na početku sure el-Bekara.
Kāf, Hā, Yā, `Ayn, Ṣād. Nauna na ang pagtatalakay sa mga kapareho ng mga ito sa simula ng Kabanatang Al-Baqarah.
Which was revealed in Makkah
Muhammad bin Ishaq recorded a Hadith of Umm Salamah in his Sirah, and Ahmad bin Hanbal recorded from Ibn Mas`ud, the story of the Hijrah (migration) to Ethiopia from Makkah. The narration mentions that Ja`far bin Abi Talib recited the first part of this Surah to An-Najashi and his companions.
بِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِ
In the Name of Allah, the Most Gracious, the Most Merciful.
The Story of Zakariyya and His Supplication for a Son The discussion about the separate letters has already preceded at the beginning ofSurat Al-Baqarah.
Concerning Allah's statement,
ذِكْرُ رَحْمَتِ رَبِّكَ
(A reminder of the mercy of your Lord) This means that this is a reminder of Allah's mercy upon His servant Zakariyya. Yahya bin Ya`mar recited it, (ذَكَّرَ رَحْمَةَ رَبكَ عبدَه زكريا) "He has reminded of your Lord's mercy to His servant Zakariyya." The word Zakariyya in the Ayah has been recited with elongation and also shortened. Both recitations are well-known. He was a great Prophet from the Prophets of the Children of Israel. In Sahih Al-Bukhari, it is recorded that the Prophet said about Zakariyya that He was a carpenter who used to eat from what he earned with his own hand through carpentry. Concerning Allah's statement,
إِذْ نَادَى رَبَّهُ نِدَآءً خَفِيّاً
(When he called his Lord with a call in secret.) He only made his supplication secretly because it is more beloved to Allah. This is similar to what Qatadah said concerning this Ayah,
إِذْ نَادَى رَبَّهُ نِدَآءً خَفِيّاً
(When he called out his Lord with a call in secret. ) "Verily, Allah knows the pious heart and he hears the hidden voice."
قَالَ رَبِّ إِنِّى وَهَنَ الْعَظْمُ مِنِّى
(He said: "My Lord! Indeed my bones have grown feeble...") meaning, "I have become weak and feeble in strength."
وَاشْتَعَلَ الرَّأْسُ شَيْباً
(and gray hair has Ashta`al on my head,) means the gray hair has burned into the black hair. The intent is to inform of weakness and old age, and its external and internal traces. Concerning Allah's statement,
وَلَمْ أَكُنْ بِدُعَآئِكَ رَبِّ شَقِيّاً
(and I have never been unblessed in my invocation to You, O my Lord!) This means, "I have not experienced from You except that You would respond to my supplication and that You would never refuse me in whatever I ask of You." Concerning His statement,
وَإِنِّي خِفْتُ الْمَوَالِىَ مِن وَرَآئِى
(And verily, I fear Mawali after me,) Mujahid, Qatadah and As-Suddi, all said, "In saying the word Mawali, he (Zakariyya) meant his succeeding relatives." The reason for his fear was that he was afraid that the generation that would succeed him would be a wicked generation. Thus, he asked Allah for a son who would be a Prophet after him, who would guide them with his prophethood and that which was revealed to him. In response to this I would like to point out that he was not afraid of them inheriting his wealth. For a Prophet is too great in status, and too lofty in esteem to become remorseful over his wealth in this fashion. A Prophet would not disdain to leave his wealth to his successive relatives, and thus ask to have a son who would receive his inheritance instead of them. This is one angle of argument. The second argument is that Allah did not mention that he (Zakariyya) was wealthy. On the contrary, he was a carpenter who ate from the earnings of his own hand. This type of person usually does not have a mass of wealth. Amassing wealth is not something normal for Prophets, for verily, they are the most abstentious in matters of this worldly life. The third argument is that it is confirmed in the Two Sahihs, in more than one narration, that the Messenger of Allah ﷺ said,
«لَا نُورَثُ، مَا تَرَكْنَا فَهُوَ صَدَقَة»
(We (the Prophets) do not leave behind inheritance (of wealth). Whatever we leave behind, then it is charity.) In a narration recorded by At-Tirmidhi with an authentic chain of narrations, he said,
«نَحْنُ مَعْشَرَ الْأَنْبِيَاءِ لَا نُورَث»
(We, Prophets do not leave behind inheritance (of wealth).) Therefore, the meaning in these Hadiths restricts the meaning of Zakariyya's statement,
فَهَبْ لِى مِن لَّدُنْكَ وَلِيّاًيَرِثُنِى
(So give me from yourself an heir. Who shall inherit me,) inheritance of prophethood. For this reason Allah said,
وَيَرِثُ مِنْ ءَالِ يَعْقُوبَ
(and inherit (also) the posterity of Ya`qub.) This is similar to Allah's statement,
وَوَرِثَ سُلَيْمَـنُ دَاوُودَ
(And Sulayman inherited from Dawud.)27:16 This means that he inherited prophethood from him. If this had meant wealth, he would not have been singled with it among his other brothers. There also would have been no important benefit in mentioning it if it was referring to wealth. It is already well-known and established in all of the previous laws and divinely revealed creeds, that the son inherits the wealth of his father. Therefore, if this was not referring to a specific type of inheritance, then Allah would not have mentioned it. All of this is supported and affirmed by what is in the authentic Hadith:
«نَحْنُ مَعَاشِرَ الْأَنْبِيَاءِ لَا نُورَثُ، مَا تَرَكْنَا فَهُوَ صَدَقَة»
(We Prophets do not leave behind any inheritance (of wealth). Whatever we leave behind, then it is charity.) Mujahid said concerning his statement,
يَرِثُنِى وَيَرِثُ مِنْ ءَالِ يَعْقُوبَ
(Who shall inherit me, and inherit (also) the posterity of Ya'qub.) 19:6 "His inheritance was knowledge, and Zakariyya was one of the descendants of Ya`qub." Hushaym said, "Isma'il bin Abi Khalid informed us that Abu Salih commented about the Ayah:
يَرِثُنِى وَيَرِثُ مِنْ ءَالِ يَعْقُوبَ
(who shall inherit me, and inherit (also) the posterity of Ya`qub.) "He would be a Prophet like his forefathers were Prophets." Allah's statement,
وَاجْعَلْهُ رَبِّ رَضِيّاً
(and make him, my Lord, one with whom You are well-pleased!) means "Make him pleasing to You (Allah) and your creation. Love him and make him beloved to your creatures, in both his religion and his character."
Bu, Rabbinin Zekeriya -aleyhisselam- kuluna olan rahmetinin zikredilmesidir. Düşünüp ibret alasınız diye o kıssayı sana anlatacağız.
Ito ay ang pagbanggit ng awa ng Panginoon mo sa lingkod Niyang si Zacarias – sumakanya ang pagbati ng kapayapaan. Magsasalaysay Kami nito sa iyo para sa pagsasaalang-alang dito.
Cette sourate raconte comment ton Seigneur a fait bénéficier Son serviteur Zacharie (Zakariyyâ) de Sa miséricorde afin que cela te serve d’enseignement.
Đây là câu chuyện nhắc lại phần Hồng Phúc của Thượng Đế của Ngươi - Muhammad - đã được ban cấp cho người bề tôi của Ngài - Nabi Zakariya (Zacharias), TA sẽ kể nó cho Ngươi nghe để làm bài học.
Questa è una testimonianza della Misericordia del tuo Dio verso il Suo suddito Zekeryē (pace a lui). Ti narriamo ciò affinché se ne prenda atto.
This is mention of your Lord’s mercy on His servant (peace be upon him), which I relate to you to take lessons from.
U ovim je ajetima kazivanje o milosti koju je Allah, džellešanuhu, ukazao vjerovjesniku Zekerijjau, a u kojima se nalaze očite koristi, poruke i pouke.
Ini adalah penjelasan tentang rahmat Tuhanmu kepada hamba-Nya, Zakaria -'alaihissalām-, Kami akan mengisahkannya padamu untuk jadi pelajaran.
Te menciono este relato de la misericordia que tuvo tu Señor con Su siervo Zacarías u, para que reflexiones.
Quando supplicò il suo Dio, gloria Sua, a voce bassa, affinché fosse più facilmente esaudita.
Zachariah, or Zakariyyah, who was the chief administrator of the Haykal (Solomon’s temple) was married to Mary’s mother’s sister. Maryam was only five years old when her father, Imran, died. After his death, Zachariah was appointed in his place as the leader of the priests. At that time, Mary, in fulfillment of the pledge made by her mother, was placed in the service of the Haykal. As Zachariah was a close relative of hers and also the chief of the Haykal, he was given the responsibility of bringing her up. Zachariah silently prayed to God and the prayer was granted in an astonishing and wonderful manner. This shows what real prayer is. True prayer is a spontaneous expression of the firm belief that all powers vest in God. Man receives every single thing only on His giving it to him, and no one can own a thing if He does not confer it on him. True prayer needs to be directed solely towards the one and only God. That is why true prayer gushes forth when one is alone—when there is nobody present except God and oneself.
noong nanalangin siya sa Panginoon niya – kaluwalhatian sa Kanya – sa isang panalanging kubli upang ito ay maging higit na malapit sa pagtugon.
Hani o, duasının kabul edilmesi için Rabbi -Subhânehu ve Teâlâ-'ya gizlice yalvarmıştı.
When he called on his Lord quietly, so that it is more likely to be accepted.
Lúc Y - Zakariya - một mình âm thầm cầu nguyện Thượng Đế của Y để mong sự cầu nguyện của mình được đáp lại.
Kad je vjerovjesnik Zekerijja, alejhis-selam, tiho zamolio Uzvišenog Allaha – tiha dova sadrži iskrenost i golemu nadu u to da će se Gospodar svjetova odazvati na molbu.
نِدَاءً خَفِيًّا (a low voice - 19:3) tells us that it is better to beseech Allah in supplication in undertone. Sayyidna Sa'd Ibn Abi Waqqas has narrated that the Holy Prophet ﷺ once said.
ان خیر الذکر الخفی ، وخیر الرزق ما یکفی
"Surely the best way to make supplication to Allah is in
undertone and the best sustenance is that which is sufficient for one's needs (i.e. neither more nor less than required) " (Qurtubi)
Zacharie invoqua son Seigneur secrètement de manière à être plus susceptible d’être exaucé.
Yaitu ketika ia berdoa kepada Tuhannya dengan suara yang lembut agar lebih dikabulkan.
Cuando él clamó a su Señor en secreto, para que su súplica tuviera más posibilidades de ser aceptada.
Zakariya cầu nguyện, nói: Lạy Thượng Đế của bề tôi! Quả thật xương cốt của bề tôi đã yếu, tóc của bề tôi đã nhiều sợi bạc, nhưng bề tôi vẫn không hết hy vọng trong việc cầu xin và khấn van Ngài, bề tôi vẫn luôn hy vọng Ngài sẽ đáp lại lời cầu nguyện của bề tôi.
إِنِّي وَهَنَ الْعَظْمُ مِنِّي وَاشْتَعَلَ الرَّأْسُ شَيْبًا
"Here I am that bones within me have turned feeble, and the head has flared up grey with old age." - 19:4
Human body becomes weak with the aging of bones, because it is the bones which keep the body firm and upright. When bones lose their strength, the whole body turns weak.
The literal meaning of اشْتَعَالَ is a sudden burst of fire. Here the word is used as a simile for grey hair covering the head like a glow of fire.
Mention of one's needs in supplication is desirable
Here Sayyidna Zakariyya (علیہ السلام) before making his supplication, mentioned about his weakness and old age by referring to his bones. One of the reasons for this was, as pointed out in the translation, that in his peculiar circumstances i.e. his old age and physical weakness, it was not appropriate for him to ask for a child. Another reason given by Imam Qurtubi in his commentary is, that for possible acceptance of supplication it is better to mention one's weakness, destitution and inadequacy. For this reason religious scholars have emphasized that one should recount Allah Ta` ala's blessings and his own exigency before making his supplication.
Nagsabi siya: "O Panginoon ko, tunay na ako ay humina ang mga buto ko, dumami ang uban ng ulo ko, at hindi naging isang bigo sa pagdalangin ko sa Iyo, bagkus sa tuwing dumadalangin ako sa Iyo ay tumutugon Ka sa akin.
Egli disse: "O mio Dio, in verità le mie ossa si sono indebolite, e la mia testa è diventata canuta, e sono convinto che la mia supplica non verrà delusa; al contrario, ogni volta che ti ho supplicato, mi hai esaudito"
Dijo: “¡Señor mío! De hecho, mis huesos se han debilitado, los cabellos blancos en mi cabeza han aumentado, y siempre tuve éxito en mis ruegos. Cada vez que te supliqué, me lo has concedido.
He said: “My Lord, indeed my bones have become weak, the white hairs on my head have increased, and I was not unsuccessful in my supplicating You. In fact, every time I supplicated You, You accepted.
Il dit: Ô Seigneur, mes os se sont affaiblis et ma tête est couverte de cheveux blancs. Durant toute ma longue vie, je n’ai jamais été déçu après T’avoir invoqué. Au contraire, Tu m’as à chaque fois exaucé.
Dedi ki: "Ey Rabbim! Kemiklerim zayıfladı, saçlarımdaki beyazlıklar arttı. Sana yapmış olduğum duamda hiç hayal kırıklığına uğramadım. Bilakis sana her dua ettiğimde duama icabet ettin."
Ia berkata, "Wahai Tuhanku! Sungguh tulangku telah rapuh dan kepalaku telah dipenuhi uban, namun aku tidak akan pernah kecewa dan putus asa dalam berdoa kepada-Mu karena setiap kali aku berdoa pada-Mu Engkau selalu mengabulkannya.
Ovaj vjerovjesnik zamolio je Plemenitog Allaha rekavši: “Allahu, već sam ostario i onemoćao, glava mi je osijedjela, a nikad mi nisi, kad sam Te, Allahu, zamolio, uskratio i molbu odbio!”
Ben öldükten sonra akrabalarımın dünya ile meşgul olarak dini hakkıyla yaşamamalarından dolayı endişe içindeyim. Hanımım da kısır olduğu için çocuk doğuramaz. Bundan dolayı kendi katından bana yardımcı olacak bir çocuk bağışla.
Tunay na ako ay nangamba sa mga kamag-anakan ko na hindi sila magsagawa matapos ng kamatayan ko ng karapatan ng relihiyon dahil sa pagkakaabala nila sa Mundo. Ang maybahay ko naman ay baog, hindi nanganganak. Kaya magbigay ka sa akin mula sa ganang Iyo ng isang anak na tutulong,
Sesungguhnya aku khawatir terhadap kerabatku sepeninggalku bila mereka tidak menegakkan agama ini lantaran kesibukan mereka dengan urusan dunia, sementara istriku seorang wanita mandul yang tidak bisa melahirkan anak. Sebab itu, anugerahkanlah kepadaku dari sisi-Mu seorang anak yang akan membantuku.
Temo que mis familiares no puedan cumplir los preceptos de la fe después de mi muerte, debido a su dedicación a la vida mundanal. Mi esposa es estéril, así que concédeme un hijo para que me ayude.
“E, in verità, temo che i miei famigliari, dopo la mia morte, non seguano la giusta religione, poiché sono presi dalla vita terrena, e mia moglie è sterile, non può partorire: Concedimi, da parte tua, un figlio che mi aiuti,
Zakariya nói tiếp trong lời cầu nguyện: Quả thật, bề tôi lo sợ cho dòng dõi của bề tôi không ai nối gót bề tôi đảm đương trông coi việc đạo mà chỉ lo cho cuộc sống thế tục sau khi bề tôi chết đi trong khi vợ của bề tôi làm một người phụ nữ hiếm muộn. Bởi vậy, bề tôi thành tâm khấn xin Ngài ban cho bề tôi một đứa con trai từ nơi Ngài để nối dõi.
“Bojim se, Gospodaru”, zamolio je Zekerijja, “da će moji rođaci i bližnji, nakon što umrem, podbaciti u dostavljanju islama i pozivanju na put Tvoj, a žena mi je nerotkinja, pa mi pokloni od Sebe nasljednika pomoćnika!”
J’ai peur que mes proches ne se soucient pas des affaires de la religion en raison de leur préoccupation pour ce bas monde. Comme mon épouse est stérile, donne-moi descendant qui m’aidera à assumer la charge religieuse.
And I feared that my relatives will not be able to fulfil the rights of the religion after my death, due to their engrossment in the worldly life. And my wife is barren, so grant me from Yourself a child to help me.
مَوَالِيَ is the plural of مَولٰی . This word has many meanings in the Arabic language, one of them being a cousin, or other relations on the father's side. Here the word has been used in this sense.
Él heredará la profecía de mí y de la familia de Jacob u, y ¡oh, Señor!, haz que te complazcas de su religión, carácter y conocimiento”.
Dia yang akan mewarisi kenabian dariku dan dari keluarga Yakub -'alaihissalām-, serta jadikanlah ia -wahai Tuhanku- seorang yang diridai agama, akhlak, dan ilmunya."
He will inherit prophethood from me and inherit from the family of Jacob (peace be upon him), and O Lord, make him pleasant in his religion, character and knowledge”.
The Legacy of Prophets cannot be inherited
يَرِثُنِي وَيَرِثُ مِنْ آلِ يَعْقُوبَ
"Who inherits me and inherits the house of Ya` qub." - 19:6.
The religious scholars are all agreed that here the inheritance does not mean wealth, because in the first place, it has not been established that Sayyidna Zakariyya (علیہ السلام) had much wealth. Hence, the question as to who would inherit the same, does not arise. Secondly, it is inconsistent with the exalted position of a prophet to concern himself with such matters. And thirdly, a saying of the Holy Prophet ﷺ ، which has been unanimously accepted by all religious scholars, says:
ان العلماء ورثۃ الأنبیاء لم یورثوا دینارا ولا درھما انما ورثوا العلم، فمن اخذہ اخذ بحظ وافر۔ (رواہ احمد و أبو داؤد وابن ماجۃ والترمذی)
"Indeed the knowledgeable scholars are the inheritors of the prophets, because the prophets do not leave any material wealth. Their legacy is knowledge. One who has acquired knowledge has received great fortune."
The above saying of the Prophet ﷺ is also recorded in Al-Kafi, by Al-Kulaini, the well-known book of the Shiite school. It is narrated in Sahih Al-Bukhari through Sayyidah ` A'ishah ؓ that the Holy Prophet ﷺ said:
لا نورث، ما ترکنا صدقۃ
"No one inherits our (i.e. prophets' ) wealth, because whatever wealth we leave behind is Sadaqah (Charity) (صدقۃ)."
In the verse itself after يَرِثُنِي the addition of the words يَرِثُ مِنْ آلِ يَعْقُوبَ (19:6) confirms the view that here the material inheritance is not implied, because the son, Yahya علیہ السلام ، could not have inherited the material wealth of the family of Sayyidna Ya` qub (علیہ السلام) ، which could only be inherited by their near relations and not by Sayyidna Yahya (علیہ السلام) . It is against the law of inheritance for distant relations to receive any part of inheritance in the presence of close relatives.
Ruh ul-Ma` ani quotes the following from Al-Kafi, by Al-Kulaini, the well-known Shi'ah scholar:
عن ابی البختری عن ابی عبداللہ قال : إن سلیمان ورث داؤد وإن محمَّدا ﷺ ورث سلیمان
Sulayman Ali was the heir of Dawud (علیہ السلام) and Muhammad ﷺ was the heir of Sulayman
It is quite obvious that the Holy Prophet ﷺ did not inherit any material wealth from Sulayman (علیہ السلام) ، nor did Sulayman (علیہ السلام) receive any such inheritance from Dawud (علیہ السلام) . Clearly the reference here is to the wisdom and the knowledge which all prophets of Allah possess.
Benden ve Yakup -aleyhisselam-'ın oğullarından peygamberliği miras alsın. -Ey Rabbim!- Onu dininden, ahlakından ve amelinden razı olacağın bir kimse kıl.
che erediti la Profezia, dopo di me, dalla famiglia di Ya'ǭūb, pace a lui; e fa si' – Dio mio – che sia benedetto nella sua religione, nella sua salute e nella sua sapienza.”
na magmamana ng pagkapropeta buhat sa akin at magmamana nito mula sa angkan ni Jacob – sumakanya ang pagbati ng kapayapaan. Gawin Mo siya, O Panginoon ko, na isang kinalulugdan sa relihiyon niya, kaasalan niya, at kaalaman niya."
Zakariya tiếp tục nói trong lời cầu nguyện: Xin Ngài hãy để nó (đứa con mà bề tôi cầu xin Ngài và nếu Ngài ban cho) thừa kế sứ mạng Nabi từ bề tôi và từ dòng dõi của Y'aqub (Jacob), và lạy Thượng Đế của bề tôi, xin Ngài hãy làm cho nó thành một người bề tôi được Ngài hài lòng về phương diện tôn giáo, phẩm hạnh và việc làm.
Ce descendant héritera ainsi la Prophétie de moi et de la famille de Jacob. Fasse, ô mon Seigneur, qu’il soit agréé par Toi par sa pratique religieuse, son comportement et sa science.
This is the prayer of one who had grown very old while pursuing a religious mission and failed to find among his family members anybody to carry on his task after him. The feeling of his own helplessness on the one hand, and the realization of the tremendous importance of his mission on the other, combine in the prayer expressed in these verses. In other words, this was not a mere prayer for a son in the usual sense: it was a prayer for a worthy successor capable of carrying on his prophetic mission after him.
“Daj mi nasljednika, Allahu, koji će naslijediti moje poslanstvo i poslanstvo doma Jakubova! I molim Ti se da nasljednika kojeg ćeš mi podariti učiniš dobrim čovjekom te da si zadovoljan njime u njegovoj vjeri, ponašanju i znanju."
لم نجعَل لَّہ مِن قَبلُ سَمِیاً
"We did not create any one before him of the same name." - 19:7.
The word سَمِی means "person having the same name." It also means "similar." If the first meaning is adopted here then it would suggest that no one else had the name Yahya before him. This fact also suggests that he possessed certain special attributes which were not granted to anyone else before him. And if we take the second meaning of the word سَمِی then it will mean that some of his attributes and situations were such that they were peculiar to him and were not shared by any other prophet, and that he was unique in the possession of those special attributes, for instance his self abnegation and denial of worldly comforts (حصُور). However, it does not necessarily follow that he was superior to all the prophets who preceded him, for the superiority of Sayyidna Ibrahim Khalilullah (علیہ السلام) and Sayyidna Musa Kalimullah (علیہ السلام) over him is established and well known. (Mazhari)
The acceptance of His Supplication
This statement implies what is not mentioned, that his supplication was answered. It was said to him,
يزَكَرِيَّآ إِنَّا نُبَشِّرُكَ بِغُلَـمٍ اسْمُهُ يَحْيَى
((Allah said:) "O Zakariyya! Verily, We give you the glad tidings of a son, whose name will be Yahya...") Similarly Allah, the Exalted, said;
هُنَالِكَ دَعَا زَكَرِيَّا رَبَّهُ قَالَ رَبِّ هَبْ لِى مِن لَّدُنْكَ ذُرِّيَّةً طَيِّبَةً إِنَّكَ سَمِيعُ الدُّعَآءِ - فَنَادَتْهُ الْمَلَـئِكَةُ وَهُوَ قَائِمٌ يُصَلِّى فِى الْمِحْرَابِ أَنَّ اللَّهَ يُبَشِّرُكَ بِيَحْيَـى مُصَدِّقاً بِكَلِمَةٍ مِّنَ اللَّهِ وَسَيِّدًا وَحَصُورًا وَنَبِيًّا مِّنَ الصَّـلِحِينَ
(At that time Zakariyya invoked his Lord, saying: "O my Lord! Grant me from You, a good offspring. You are indeed the All-Hearer of invocation." Then the angels called him, while he was standing in prayer in the Mihrab, (saying): "Allah gives you glad tidings of Yahya, confirming (believing in) the word from Allah, noble, keeping away from sexual relations with women, a Prophet, from among the righteous.")3:38-39 Allah said,
لَمْ نَجْعَل لَّهُ مِن قَبْلُ سَمِيّاً
(We have given that name to none before (him).) Qatadah, Ibn Jurayj and Ibn Zayd said, "This means that no one had this name before him." Ibn Jarir preferred this interpretation, may Allah have mercy upon him.
Allāh esaudì le sue suppliche, e lo chiamò: “O Zekeryē, in verità ti informiamo di ciò che ti compiace; abbiamo esaudito la tua preghiera, e ti abbiamo fatto dono di un ragazzo di nome Yeħyē; non abbiamo concesso ad altri, prima di lui, questo nome”.
Al-lah aceptó su súplica: “¡Zacarías!, te albricio con aquello que te agradará. He aceptado tu súplica y te he otorgado un hijo cuyo nombre será Juan. No le he concedido este nombre a nadie antes que a él”.
Kaya tumugon si Allāh sa panalangin nito at nanawagan Siya rito: "O Zacarias, tunay na Kami ay nagpapabatid sa iyo ng magpapagalak sa iyo sapagkat tumugon Kami sa panalangin mo at nagbigay Kami sa iyo ng isang batang lalaking ang pangalan niya ay Juan. Hindi Kami nagtalaga para sa iba pa sa kanya bago pa niya ng pangalang ito."
So Allah accepted his supplication and called out to him: “O Zechariah, I am informing you of what will please you. I have accepted your supplication and granted you a boy whose name will be John. I have not given this name to anyone before him”.
Svevišnji Allah mu je uslišao dovu i objavio je Zekerijjau, alejhis-selam: “Allah ti, o Zekerijja, šalje radovijest da je uslišao tvoju molbu i da će ti podariti dječaka čije će ime Jahja biti, a to ime niko prije njega nije nosio.”
"Hai Zakaria, sesungguhnya Kami memberi kabar gembira kepadamu akan (beroleh) seorang anak yang namanya Yahya, yang sebelumnya Kami belum pernah menciptakan orang yang serupa dengannya." Zakaria berkata, "Ya Rabbku, bagaimana (mungkin) akan ada anak bagiku, sedangkan istriku adalah seorang yang mandul, dan aku (sendiri) sungguh sudah mencapai umur yang sangat tua." Dia berfirman, "Demikianlah." Rabbmu berfirman, "Hal itu adalah mudah bagiKu, dan sungguh telah Aku ciptakan kamu sebelum itu, padahal kamu (di waktu itu) belum ada sama sekali." Zakaria berkata, "Ya Rabbku, berilah aku suatu tanda." Dia berfirman, "Tanda bagimu ialah bahwa kamu tidak dapat bercakap-cakap dengan manusia selama tiga malam, padahal kamu sehat." Maka dia keluar dari mihrab menuju kaumnya, lalu memberi isyarat kepada mereka, hendaklah kamu bertasbih di waktu pagi dan petang." (Maryam: 7-11).
(7) Maksudnya, Allah تعالى memberinya kabar gembira ten-tang (kelahiran) Yahya melalui para malaikat. Allah menamakan-nya dengan sebutan Yahya. Sebuah nama yang selaras dengan pemiliknya. Dia hidup dengan nyata lagi tampak oleh indera (hissi) sampai nikmat (Allah) sempurna pada dirinya dan juga hidup secara maknawi. Yaitu kehidupan hati dan ruhnya disertai wahyu, ilmu dan agama. ﴾ لَمۡ نَجۡعَل لَّهُۥ مِن قَبۡلُ سَمِيّٗا 7 ﴿ "Yang sebelumnya Kami belum pernah menciptakan orang yang serupa dengannya," maksudnya belum pernah ada seorang pun yang menggunakan nama ini se-belumnya. Ada kemungkinan (juga), makna ayat ini adalah Kami belum pernah menciptakan orang yang setara dan sama namanya dengannya dibanding masa sebelumnya. Sehingga, jadilah ini se-bagai kabar gembira (bagi Zakaria) karena kesempurnaan Yahya, yang menyandang sifat-sifat yang yang terpuji, dan bahwa Yahya itu mengungguli orang-orang sebelumnya. Akan tetapi, berdasar-kan kemungkinan ini, maka keumumannya harus ditakhsis (diper-sempit) dengan Nabi Ibrahim, Musa, Nuh dan lain sebagainya, yang mereka ini dipastikan lebih baik dibandingkan dengan Yahya.
(8) Ketika itu, saat Nabi Zakaria menerima kabar gembira kelahiran anak ini yang dimintanya, maka beliau justru merasa aneh dan keheranan. Beliau mengatakan, ﴾ رَبِّ أَنَّىٰ يَكُونُ لِي غُلَٰمٞ ﴿ "Ya Rabbku, bagaimana (mungkin) akan ada anak bagiku," sementara kon-disinya bahwa faktor penghalang untuk mendapatkan anak, ada pada diri saya dan istri saya? Seakan-akan pada saat berdoa, beliau tidak menyadari keberadaan faktor penghalang ini, lantaran ke-inginan kuat di hatinya serta dahsyatnya hasrat yang besar untuk mendapatkan anak. Dalam kondisi seperti ini, saat doanya dikabul-kan, maka beliau merasa keheranan.
(9) Maka Allah menjawab keheranannya dengan Firman-Nya, ﴾ كَذَٰلِكَ قَالَ رَبُّكَ هُوَ عَلَيَّ هَيِّنٞ ﴿ "Demikianlah." Rabbmu berfirman, "Hal itu adalah mudah bagiKu," maksudnya masalah ini memang aneh menurut kebiasaan, dan aneh juga dalam sunnatullah pada pencip-taan makhlukNya. Akan tetapi, kekuasaan Allah تعالى memungkin-kan penciptaan Yahya, tanpa melalui sebab-sebab (yang lumrah) dan masalah ini ringan bagiNya. Tidak lebih sulit bagi Allah dari-pada menciptakan Zakaria sebelumnya, padahal sebelumnya beliau tidak ada sama sekali.
(10) ﴾ قَالَ رَبِّ ٱجۡعَل لِّيٓ ءَايَةٗۖ ﴿ "Zakaria berkata, 'Ya Rabbku, berilah aku suatu tanda'," yaitu bukti yang membuat hatiku menjadi tenang. Ini bukanlah bentuk keragu-raguan (Zakaria) terhadap kabar dari Allah. Akan tetapi, perkataan ini semakna dengan ucapan yang dikatakan oleh Nabi Ibrahim, kekasih Allah,
﴾ رَبِّ أَرِنِي كَيۡفَ تُحۡيِ ٱلۡمَوۡتَىٰۖ قَالَ أَوَلَمۡ تُؤۡمِنۖ قَالَ بَلَىٰ وَلَٰكِن لِّيَطۡمَئِنَّ قَلۡبِيۖ ﴿
"Ya Rabbku, perlihatkanlah kepadaku bagaimana Engkau meng-hidupkan orang-orang yang mati." Allah berfirman, "Apakah kamu belum percaya." Ibrahim menjawab, "Saya telah percaya, akan tetapi agar hatiku tenang (mantap)." (Al-Baqarah: 260).
Beliau memohon tambahan ilmu dan pencapaian ke derajat 'ainul yaqin setelah diberikan ilmul yaqin. Lalu Allah mengabulkan permintaannya sebagai wujud kasih sayang Allah kepadanya. ﴾ قَالَ ءَايَتُكَ أَلَّا تُكَلِّمَ ٱلنَّاسَ ثَلَٰثَ لَيَالٖ سَوِيّٗا 10 ﴿ "Allah berfirman, 'Tanda bagimu ialah bahwa kamu tidak dapat bercakap-cakap dengan manusia selama tiga malam, padahal kamu sehat'." Dalam ayat yang lain, Allah berfirman,
﴾ ثَلَٰثَةَ أَيَّامٍ إِلَّا رَمۡزٗاۗ ﴿
"Selama tiga hari, kecuali dengan isyarat." (Ali Imran: 41).
Keduanya bermakna sama, karena terkadang Allah meng-ungkapkannya dengan kata layali (malam) dan terkadang dengan kata ayyam (siang hari), tapi arah maksudnya sama. Ini termasuk bukti (kebesaran Allah) yang menakjubkan. Karena, saat dirinya terhalang untuk berbicara selama tiga hari dan tidak mampu bicara tanpa disertai penyakit bisu dan cacat, bahkan dia dalam keadaan normal, tidak ada kekurangan apa pun, ini termasuk bukti-bukti kekuasaan Allah yang menerjang bentuk kewajaran. Meskipun dalam keadaan normal, Nabi Zakaria terhalangi untuk berbicara dengan pembicaraan yang berkaitan dengan manusia dan ber-komunikasi dengan mereka, sedangkan yang berkaitan dengan ucapan tasbih, [tahlil] dan dzikir serta ucapan serupa lainnya, maka beliau tidak dilarang darinya. Oleh karena itu, dalam ayat yang lain Allah berfirman,
﴾ وَٱذۡكُر رَّبَّكَ كَثِيرٗا وَسَبِّحۡ بِٱلۡعَشِيِّ وَٱلۡإِبۡكَٰرِ 41 ﴿
"Dan sebutlah (nama) Rabbmu sebanyak-banyaknya serta bertasbih-lah di waktu petang dan pagi hari." (Ali Imran: 41).
(11) Maka, hati Zakaria menjadi tenang dan bersuka-cita dengan kabar gembira ini. Dia pun taat kepada perintah Allah untuk bersyukur dengan cara beribadah kepadaNya dan selalu berdzikir. Zakaria berdiam diri di tempat ibadahnya dan keluar (menemui) kaumnya ﴾ فَأَوۡحَىٰٓ إِلَيۡهِمۡ ﴿ "lalu dia memberi isyarat kepada kaumnya," yaitu dengan isyarat dan kode ﴾ أَن سَبِّحُواْ بُكۡرَةٗ وَعَشِيّٗا 11 ﴿ "hen-daklah kalian bertasbih di waktu pagi dan petang," karena kabar gembira dengan kedatangan Yahya bagi semua orang merupakan kemas-lahatan agamis (bagi mereka).
Kemudian Allah pun mengabulkan doanya dan memanggilnya, "Wahai Zakaria! Kami memberimu kabar yang menggembirakan, yaitu Kami telah mengabulkan doamu dan akan menganugerahkan padamu seorang anak laki-laki bernama Yahya. Kami belum pernah memberikan nama itu kepada selainnya sebelum ini."
Allah đã chấp nhận lời cầu nguyện của Zakariya và phán với Y: Này Zakariya, TA thông báo tin mừng cho ngươi, quả thật TA đã chấp nhận lời cầu khẩn của ngươi, TA sẽ ban cho ngươi một đứa con trai và TA đặt tên cho nó là Yahya (Jonh), cái tên mà từ trước đến giờ TA chưa hề đặt cho ai cả.
7- “Ey Zekeriyâ, seni bir oğul ile müjdeliyoruz ki ismi Yahya’dır. Biz, bundan önce ona hiç kimseyi adaş yapmadık.”
8- Dedi ki:“Rabbim! Hanımım kısır olduğu ve ben de yaşlılığın son demlerine vardığım halde benim nasıl oğlum olabilir ki?”
9- Dedi ki:“Öyledir, Rabbin buyurdu ki: Bu, benim için pek kolaydır. Bundan önce de seni, hiçbir şey değilken (yoktan) yaratmıştım.”
10- “Rabbim, bana bir alamet ver” dedi. “Senin alametin, sapasağlam olduğun halde insanlarla üç (gün üç) gece konuşamamandır.” buyurdu.
11- Bunun üzerine mabedden kavminin karşısına çıkıp onlara:“Sabah-akşam tesbih edin” diye işaret etti.
7. Yüce Allah melekler vasıtasıyla Zekeriyâ’ya, Yahya’nın doğacağı müjdesini bildirdi. Allah ona Yahya ismini verdi. Gerçekten de Yahya’nın kendisi ile adı arasında bir uyum vardır. O, hem hissedilir, maddi bir hayat yaşadı ve bununla lütuf tamam oldu, hem de manevi bir hayat sürdü ki bu da kalbin ve ruhun vahiy, ilim ve din ile hayat bulmasıdır. “Biz, bundan önce ona hiç kimseyi adaş yapmadık.” Yani ondan önce bu isimde hiçbir kimse yoktur. Anlamın şöyle olma ihtimali de vardır: Biz, ondan önce onun bir benzeri ve onunla denk bir kimse yaratmadık. O zaman bu, Yahya’nın kemalinin, övülmeye değer sıfatlara sahip oluşunun, kendisinden öncekilere üstün olduğunun bir müjdesi olur. Ancak bu ihtimale göre bu umumun mutlaka İbrahim, Mûsâ, Nuh (hepsine selâm olsun) ve bunlara benzer kat’i olarak Yahya’dan daha faziletli olan peygamberler ile tahsis edilmesi gerekir.
8. İşte o vakit Zekeriyâ’ya istediği bu çocuğun doğacağı müjdesi verilince bunu şaşkınlıkla karşıladı ve hayret ederek şunları söyledi:“Rabbim” çocuğumun olmasının engelleri bende de hanımımda da bulunuyor iken “benim nasıl oğlum olabilir ki?” Sanki Zekeriyâ, bu duasını yaptığı vakit kalbindeki güçlü duygu ile aşırı derecedeki çocuk arzusundan ötürü bu engeli hatırına getirmemiş gibidir. İşte bu halde duası kabul olununca çocuk sahibi olacağından hayrete düştü.
9. Yüce Allah da ona şu şekilde cevap verdi:“Öyledir, Rabbin buyurdu ki: Bu, benim için pek kolaydır.” Yani bu iş, adeten ve Allah’ın yaratıklar arasında geçerli olan sünnetine/kanununa göre anlaşılmadık bir iş olabilir. Ancak Allah’ın kudreti, sebepler olmaksızın da böyle bir şeyi var etmeye yeter. Çünkü bu, Allah’a kolaydır. Zira daha önceden hiçbir şey değilken onu yoktan var etmiştir. O nedenle bu, O’na hiç zor gelmez.
10. “Rabbim, bana bir alamet ver, dedi” ki kalbim onunla mutmain olsun. Bu, Yüce Allah’ın verdiği haberden yana şüphe dolayısıyla söylenmiş bir söz değildir. Bu, İbrahim el-Halil’in şu talebine benzemektedir:“Rabbim, bana ölüleri nasıl dirilttiğini göster! Yoksa inanmadın mı? diye buyurdu. O da: Elbette (inandım), ama kalbimin mutmain olması için (istiyorum), demişti.”(el-Bakara, 2/260) Böylelikle ilminin daha artmasını, yakîn ilimden sonra ayne’l-yakîne ulaşmayı istemiş, Allah da ona olan rahmetinin tecellisi olarak bu isteğini kabul etmişti. “Senin alametin sapasağlam olduğun halde insanlarla üç (gün üç) gece konuşamamandır, buyurdu.” Diğer bir âyet-i kerimede ise “İşaret ile müstesna üç gün konuşamamandır”(Âl-i İmrân, 3/41) buyrulmaktadır. Anlam aynıdır. Çünkü günü belirtmek için (Arapçada) kimi zaman “gece”, kimi zaman da “gün” tabiri kullanılır, ki her ikisinin de ifade ettiği anlam aynıdır. Hiç şüphesiz ki bu, hayret verici mucizelerdendir. Üç gün süre ile herhangi bir dilsizlik, bir hastalık olmadan konuşmaktan aciz olması, bir eksikliği bulunmayıp her şeyi tastamam olmakla birlikte konuşamaması, Yüce Allah’ın olağanüstü güç ve kudretinin delillerdendir. Bununla birlikte onun, sadece insanlarla ve onlara hitap ile ilgili konularda konuşması engellenmişti. Tesbih, tehlil, zikir ve buna benzer şeyler söylemesi engellenmemişti. O bakımdan bir başka âyet-i kerimede şöyle buyurulmaktadır:“Rabbini çok an, sabah akşam tesbih et.”(Al-i İmran, 3/41)
11. Böylelikle kalbi mutmain oldu ve bu büyük müjdeden dolayı sevindi. Allah’ın kendisine verdiği emre uyarak O’na şükretti, ibadet etti ve O’nu andı. Mihrabına/mabedine, ibadete çekildi. Mihrabdan kavminin karşısına çıkarak onlara:“Sabah-akşam tesbih edin, diye işaret etti.” Çünkü Yahya’nın doğum müjdesi herkes hakkında dini bir maslahat idi.
Yüce Allah, duasına icabet etti ve ona ey Zekeriya! diye seslendi. Şüphesiz ki seni mutlu edecek bir şeyi haber vereceğiz. Duana icabet ettik ve sana Yahya isminde bir oğul verdik. Ondan önce bu ismi kimseye vermedik.
Allah exauça alors son invocation et lui fit cet appel: Nous te donnons une réponse qui te réjouira: tu auras un fils qui portera le nom de Yaħyâ (Jean-Baptiste), un nom que personne n’a porté avant lui.
This prayer was answered by the granting of a son—an extraordinary happening, as a son is not ordinarily born to people in such circumstances. The birth of a child to a couple, where the husband was extremely old and his wife had been barren throughout her life, was really a most unusual event. On account of this, Zachariah’s pleasure on receipt of this extraordinary and unexpected news spontaneously expressed itself as disbelief: how could he have a child when he and his wife were incapable of having children?
Dengan penuh takjub akan kekuasaan Allah, Zakaria berkata, "Bagaimana bisa aku memiliki seorang anak sedangkan istriku mandul tak bisa melahirkan, dan aku sendiri telah mencapai usia yang sangat tua dan tulang-tulangku telah rapuh?!"
His amazement after the acceptance of His Supplication
Zakariyya was amazed when his supplication was answered and he was given the good news of a son. He became extremely overjoyed and asked how this child would be born to him, and in what manner he would come. This was particularly amazing because his wife was an old woman who was barren and had not given birth to any children in her entire life. Even Zakariyya himself had become old and advanced in years, his bones had become feeble and thin, and he had no potent semen or vigor for sexual intercourse. The Answer of the Angel
قَالَ
(He said:) That is, the angel, in his response to Zakariyya and his was amazement.
كَذَلِكَ قَالَ رَبُّكَ هُوَ عَلَىَّ هَيِّنٌ
("Thus says your Lord: `It is easy for Me..."') Meaning the birth of the son will be from you and from this wife of yours and not from any other (woman).
هَيِّنٌ
(easy) Meaning, it is simple and easy for Allah to do. Then he (the angel) mentioned to him that which is more amazing than what he was asking about. The angel said that the Lord said,
وَقَدْ خَلَقْتُكَ مِن قَبْلُ وَلَمْ تَكُ شَيْئاً
(Certainly I have created you before, when you had been nothing!) This is similar to Allah's statement,
هَلْ أَتَى عَلَى الإِنسَـنِ حِينٌ مِّنَ الدَّهْرِ لَمْ يَكُن شَيْئاً مَّذْكُوراً
(Has there not been over man a period of time, when he was not a thing worth mentioning) 76:1
The word عِتِيًّا is derived from which actually means 'unresponsive' or 'insensitive', and in the present context it means dryness of the bones.
Nagsabi [ang anghel]: "Gayon nagsabi ang Panginoon mo: Iyon sa Akin ay madali at lumikha nga Ako sa iyo bago pa niyan habang hindi ka pa naging isang bagay."
Zekeriya Allah'ın kudreti karşısında hayrete kapılarak şöyle dedi: Hanımım kısır olduğu için çocuk doğuramazken ve ben ise ihtiyarlığın son noktasına ulaşmış ve kemiklerim zayıflamışken nasıl olur da benim çocuğum olur?
Na to se vjerovjesnik Zekerijja, alejhis-selam, začudio na Allahovu moć i rekao: “Allahu moj, kako ću imati dijete kad moja žena ne može zatrudnjeti, a ja sam doživio duboku starost, ne mogu steći dijete?!”
Zacarías dijo, asombrado por el poder de Al-lah: “¿Cómo tendré un hijo cuando mi esposa es estéril y yo he llegado al límite de la vejez y la debilidad de los huesos?”
Zakariya nghe Allah phán như thế, Y ngạc nhiên thưa với Ngài: Lạy Thượng Đế của bề tôi! Làm sao vợ của bề tôi có thể sinh cho bề tôi một đứa con trai khi mà bà ấy là người phụ nữ hiếm muộn không thể sinh con, hơn nữa, bề tôi lại quá già, xương cốt thì yếu ớt thế này?!
Zechariah said, amazed at the power of Allah: “How will a child be born to me when my wife is barren and I have reached the limit of old age and weakness of bones?”
Zekeryē disse, meravigliato della Potenza di Allāh: "Come posso avere un figlio se mia moglie è sterile e non può partorire, e ho raggiunto la fine della mia vita e la vecchiaia, e le mie ossa si sono indebolite”?!
Etonné par l’extraordinaire pouvoir d’Allah, Zacharie demanda: Comment pourrais-je avoir un fils alors que mon épouse est stérile et que pour ma part, j’ai atteint un âge avancé et que mon corps s’est affaibli ?
The angel said: “The matter is as you have said, namely that your wife is barren and that you have reached the limit of old age and weakness of bones. However, your Lord said: For your Lord to create John from a barren mother and a father who has reached the extreme old age is easy. And I created you before this, O Zechariah, whilst you were not something to be mentioned as you were non-existent”.
Disse l'angelo: "Le cose stanno come dici, tua moglie non può partorire, e hai raggiunto la fine della tua vita e la vecchiaia, e le tue ossa sono deboli, ma il tuo Dio ha detto: la creazione, da parte del tuo Dio, di Yeħyē da una madre sterile e da un padre che ha raggiunto la fine della sua vita è cosa facile. E io ti ho creato, o Zekeryē, in precedenza, e la tua creazione non fu nulla di particolare, perché prima non esistevi."
El ángel dijo: “El asunto es como has dicho, tu esposa es estéril y has llegado al límite de la vejez y la debilidad de los huesos”. Sin embargo, su Señor le dijo: “El hecho de crear a Juan de una madre estéril y un padre que ha alcanzado la vejez un asunto fácil para tu Señor. Yo te creé antes de esto, ¡Zacarías!, cuando ni siquiera habías sido mencionado, puesto que no existías”.
Melek dedi ki: Evet dediğin gibi hanımın doğuramaz ve sen de ihtiyarlığın son noktasına gelmiş ve kemiklerin zayıflamış bir yaştasın. Ancak Rabbin şöyle buyurdu: Allah'ın Yahya'yı kısır bir anneden ve ihtiyarlığın son noktasına ulaşmış bir babadan yaratması çok kolaydır. Ey Zekeriya! Ben seni daha önceden zikredilen bir şey değilken yoktan var ettim.
Nagsabi ang anghel: "Ang usapin ay gaya ng sinabi mo na ang maybahay mo ay hindi nanganganak at na ikaw ay umabot na sa wakas ng edad dahil sa katandaan at kahinaan ng mga buto, subalit ang Panginoon mo ay nagsabing ang paglikha ng Panginoon mo kay Juan mula sa isang inang baog at isang amang umabot sa wakas ng edad ay madali. Lumikha nga Siya sa iyo, O Zacarias, bago pa niyon habang hindi ka pa naging isang bagay nababanggit dahil ikaw noon ay wala pa."
L’ange qui lui rapportait les paroles d’Allah lui dit: Certes, ton épouse est incapable d’enfanter, tu as atteint un âge avancé et ton corps s’est considérablement affaibli mais ton Seigneur a dit: créer Yaħyâ d’une femme stérile et d’un homme en fin de vie est pour Moi chose facile. D’ailleurs, Je t’ai créé ô Zacharie auparavant à partir de rien.
Thiên Thần nói với Zakariya: Sự việc như Ngươi đã nói rằng vợ của Ngươi không thể sinh con,và quả thật hơn nữa Ngươi lại quá già, xương cốt thì yếu ớt thế này,nhưng mà Thượng Đế của Ngươi có phán:ViệcThượng Đế của Ngươi tạo hóa ra Yahya từ một người mẹ không thể sinh đẻ được và từ một người cha tuổi đời lại già yếu sự việc đó rất dễ dàng đối với Thượng Đế Ngươi,và theo sự thật - hỡi zakariya TA đã tạo ra Ngươi trước đây trong lúc Ngươi không là gì cả
Malaikat berkata, "Benarlah yang engkau katakan bahwa istrimu mandul tak bisa melahirkan, dan engkau sendiri telah mencapai usia yang sangat tua dan tulang-tulangmu telah melemah, akan tetapi Tuhanmu berfirman, 'Penciptaan Tuhanmu terhadap Yahya dari seorang ibu yang mandul dan seorang ayah di penghujung umurnya sungguh amat mudah, bahkan Aku telah ciptakan engkau -wahai Zakaria- sebelum itu padahal saat itu engkau belum disebut-sebut sebab engkau belum berwujud sama sekali'.”
Melek reče: “Eto tako je kako ti kaza da ti žena ne može roditi, da si dospio do kraj svoga života, ostario i oslabile kosti, ali tvoj Gospodar kaže: " Stvoriti Jahjaa od majke nerotkinje i oca koji je ostario, tvom Gospodaru, o Zekerijja, lahko je. Pa i tebe sam stvorio iz ničeg.”
Zakariya thưa với Allah: Lạy Thượng Đế của bề tôi! Xin Ngài hãy làm cho bề tôi một dấu hiệu chứng minh cho điều mà các Thiên Thần của Ngài báo tin mừng cho bề tôi để bề tôi yên tâm. Allah phán: Dấu hiệu của Ngươi là Ngươi không thể nói chuyện được với mọi người trong vòng ba đêm nhưng không phải do bệnh tật gì cả mà Ngươi vẫn khỏe mạnh bình thường.
Zacharie invoqua ensuite Allah en ces termes: Ô Seigneur, accorde-moi un signe qui me rassurera et m’indiquera la réalisation de la bonne nouvelle que m’ont annoncée les anges. Allah répondit: Le signe qui marquera la réalisation de ce que Je t’ai annoncé, est que tu ne pourras pas parler aux gens trois nuits durant, sans que cette incapacité ne soit imputée à un mal. Tu seras plutôt durant ces nuits bien portant comme d’habitude.
Zekeriya -aleyhisselam- dedi ki: Ey Rabbim! Meleklerin beni müjdelediği şeyin gerçekleşeceğine işaret eden mutmain olacağım bir işaret göster. Müjdelendiğin şeyin gerçekleşeceğine dair işaret, hiçbir sebebi olmamasına ve sağlık ve afiyet üzere olmana rağmen (üç gün) üç gece insanlarla konuşmaya güç yetiremeyecek olmandır.
Nagsabi si Zacarias – sumakanya ang pagbati ng kapayapaan: "O Panginoon ko, gumawa ka para sa akin ng isang palatandaang mapapanatag ako sa pamamagitan nito, na magpapatunay sa pangyayari ng ibinalita sa akin ng mga anghel." Nagsabi siya: "Ang palatandaan mo sa pangyayari ng ibinalita sa iyo ay na hindi mo makaya ang pakikipag-usap sa mga tao nang tatlong gabi nang walang karamdaman, bagkus ikaw ay malusog na walang-sakit."
سَوِيًّا means healthy. This word has been added here to denote that Sayyidna Zakariyya's (علیہ السلام) loss of speech for three days was not due to any illness, for during this entire period of three days he could utter words of prayer and supplication. This special condition was a miracle and a sign from Allah Ta’ ala about his wife's pregnancy.
Zechariah (peace be upon him) said: “My Lord, give me a sign I can feel content with and which will show that the glad tiding given to me by the angels has been attained”. He said: “Your sign of having attained what you were given glad tidings of is that you will not be able to speak to people for three days, not due to any illness, but rather you will be sound and well”.
Zacarías u dijo: “Mi Señor, dame una señal con la que me pueda sentir satisfecho, y que demuestre que la buena noticia que me dieron los ángeles se ha otorgado”. Él dijo: “Tu señal será que no podrás hablar con las personas durante tres noches, no será debido a ninguna enfermedad, porque estás sano”.
The Sign of the Pregnancy
Allah, the Exalted, informed about Zakariyya that he said,
قَالَ رَبِّ اجْعَل لِّى ءَايَةً
(He (Zakariyya) said: "My Lord! Appoint for me a sign.") "Give me a sign and a proof of the existence of that which You have promised me, so that my soul will be at rest and my heart will be at ease with Your promise." Similarly Ibrahim said,
رَبِّ أَرِنِى كَيْفَ تُحْىِ الْمَوْتَى قَالَ أَوَلَمْ تُؤْمِن قَالَ بَلَى وَلَـكِن لِّيَطْمَئِنَّ قَلْبِى
(My Lord! Show me how You give life to the dead. He (Allah) said: "Do you not believe" He said: "Yes (I believe), but to put my heart at ease.")2:260 Then Allah says,
قَالَ ءَايَتُكَ
(He said: "Your sign is...") meaning, "Your sign will be..."
أَلاَّ تُكَلِّمَ النَّاسَ ثَلَـثَ لَيَالٍ سَوِيّاً
(that you shall not speak unto mankind for three nights, though having no bodily defect.) Meaning, `your tongue will be prevented from speaking for three nights while you are healthy and fit, without any sickness or illness.' Ibn `Abbas, Mujahid, `Ikrimah, Wahb, As-Suddi, Qatadah and others said, "His tongue was arrested without any sickness or illness." `Abdur-Rahman bin Zayd bin Aslam said, "He used to recite and glorify Allah, but he was not able to speak to his people except by gestures. " Al-`Awfi reported that Ibn `Abbas said,
ثَلَـثَ لَيَالٍ سَوِيّاً
(three nights, though having no bodily defect.) "The nights were consecutive." However, the first statement that is reported from him and the majority is more correct. This Ayah is similar to what Allah, the Exalted, said in Surah Al `Imran,
قَالَ رَبِّ اجْعَل لِّى ءَايَةً قَالَ ءَايَتُكَ أَلاَّ تُكَلِّمَ النَّاسَ ثَلَـثَةَ أَيَّامٍ إِلاَّ رَمْزًا وَاذْكُر رَّبَّكَ كَثِيرًا وَسَبِّحْ بِالْعَشِىِّ وَالإِبْكَـرِ
(He said: "O my Lord! Make a sign for me." (Allah) said "Your sign is that you shall not speak to mankind for three days except with signals. And remember your Lord much, and glorify (Him) in the afternoon and in the morning.)3:41 This is a proof that he did not speak to his people for these three nights and their days as well.
إِلاَّ رَمْزًا
(except with signals.) Meaning, with bodily gestures, this is why Allah says in this noble Ayah,
فَخَرَجَ عَلَى قَوْمِهِ مِنَ الْمِحْرَابِ
(Then he came out to his people from the Mihrab) referring to the place where he was given the good news of the child.
فَأَوْحَى إِلَيْهِمْ
(he indicated to them by signs) Meaning he made a gesture to them that was subtle and swift.
أَن سَبِّحُواْ بُكْرَةً وَعَشِيّاً
(to glorify Allah in the morning and in the afternoon.) That they should be agreeable to what he was commanded to do during these three days, to increase in his deeds and gratitude to Allah for what He had given him. Mujahid said,
فَأَوْحَى إِلَيْهِمْ
(he indicated to them by signs) "He made a gesture." Wahb and Qatadah said the same.
Zakaria -'alaihissalām- berdoa, "Wahai Tuhanku! Berikanlah aku suatu tanda yang membuatku tenang dan menunjukkan akan terwujudnya kabar gembira yang disampaikan oleh para malaikat kepadaku." Dia berfirman, "Tanda akan terwujudnya kabar gembira yang disampaikan padamu adalah engkau tidak akan bisa berbicara dengan manusia lainnya selama tiga malam tanpa ada sebab sakit apa pun, bahkan engkau saat itu sehat-sehat saja."
Želeći da mu se srce smiri u pogledu ovog Allahovog obećanja, Zekerijja, alejhis-selam, zamoli: “Allahu, želim da mi dadneš neki znak po kojem ću znati da je istinito obećanje koje su mi donijeli meleki!” Svemogući Allah objavio je vjerovjesniku Zekerijjau: “Znak je to da nećeš moći nikako razgovarati s ljudima tri noći i tri dana, a sasvim ćeš zdrav biti.”
Disse Zekeryē (pace a lui): "Mio Dio, dammi un segno che mi rassereni, e che mi indichi che ciò che gli angeli mi hanno annunciato sta per accadere". Egli disse: "Il segno che starai per ottenere ciò che ti è stato annunciato sarà che non potrai parlare alla gente per tre giorni e tre notti, senza che ti accada nulla; al contrario, sarai sano e salvo".
Entonces Zacarías salió de su oratorio y fue a su gente, y les indicó sin hablar que debían glorificar a Al-lah al principio y al final del día.
Kaya lumabas si Zacarias sa mga kalipi niya mula sa pinagdarasalan niya saka sumenyas siya sa kanila nang walang pagkikipag-usap: na magluwalhati sila kay Allāh – kaluwalhatian sa Kanya – sa unang bahagi ng maghapon at sa huling bahagi nito.
Zekeryē uscì dal suo luogo di preghiera e si presentò al suo popolo, e fece loro un cenno senza parlare: Glorificate Allāh, gloria Sua, all'inizio del giorno e al suo termine.
Ensuite, Zacharie sortit de son sanctuaire à la rencontre des siens et leur fit signe, sans parler, de glorifier Allah matin et soir.
Rồi Zakariya rời phòng cầu nguyện đi ra ngoài gặp người dân của mình, Người ra dấu cho họ vì không thể nói chuyện: các người hãy tán dương Allah sáng và chiều.
Zekeriya ibadet ettiği yerden kavminin karşısına çıktı. Konuşmadan: "Allah -Subhanehu ve Teâlâ-'yı sabah akşam tespih edin." diye işaret etti.
Lalu Zakaria keluar dari tempat ibadahnya menuju kaumnya, lalu memberikan isyarat tanpa bisa mengucapkan satu kata pun, "Bertasbihlah kalian kepada Allah di pagi dan sore."
Just as the creation of the first human being, without a father or a mother, was a miracle of God, the birth of a child through a father and a mother is also God’s miracle, irrespective of whether the father and mother are old or young. The fact is that it is God who creates man. He created him in the first instance and He creates man even today. The seeming cause is not the real reason, though appearances would suggest otherwise. Zachariah asked for a sign as a token of the mercy God should shower upon him. He was told that, in spite of being healthy, if he could not talk for three continuous days and nights, he should take it to be a confirmation of his wife’s pregnancy. So, when the time came, his tongue would not utter a sound and he become mute. He came out of his place of worship and started exhorting the people by signs to remember God day and night, to worship Him and always obey Him. Probably Zachariah was in the habit of delivering sermons and good advice to people every day. So when he was rendered speechless, he went to the usual meeting place and, as always, gave good advice to the people. But, since he could not speak, he counseled people by signs.
I Zekerijja, alejhis-selam, izađe iz svog hrama, i pokaza rukom, ne govorivši ništa, dajući svojim sunarodnicima na znanje da slave Uzvišenog Allaha ujutro i pred kraj dana.
Then Zechariah came out to his people from his place of prayer, and indicated to them without speaking to glorify Allah at the beginning and end of the day.
Una vez que Juan alcanzó la pubertad, le dije: “¡Juan! Aférrate a la Torá con firmeza y esfuerzo”. Y le concedí sabiduría, conocimiento, firmeza y determinación, desde la infancia.
The Birth of the Boy and His Characteristics
This also implies what is not mentioned, that this promised boy was born and he was Yahya. There is also the implication that Allah taught him the Book, the Tawrah which they used to study among themselves. The Prophets who were sent to the Jews used to rule according to the Tawrah, as did the scholars and rabbis among them. He was still young in age when Allah gave him this knowledge. This is the reason that Allah mentioned it. Because of how Allah favored him and his parents, He says,
ييَحْيَى خُذِ الْكِتَـبَ بِقُوَّةٍ
(O Yahya! Hold fast to the Scripture the Tawrah.) Means, "Learn the Book with strength." In other words, learn it well, with zeal and studious effort.
وَآتَيْنَاهُ الْحُكْمَ صَبِيّاً
(And We gave him wisdom while yet a child.) This means he was given understanding, knowledge, fortitude, diligence and zeal for good and the pursuit of good. He was blessed with these characteristics even though he was young. Allah said,
وَحَنَانًا مِّن لَّدُنَّا
(And (made him) Hananan from Us,) 19:13 Ali bin Abi Talhah reported that Ibn `Abbas said,
وَحَنَانًا مِّن لَّدُنَّا
(And Hananan from Us, ) "This means mercy from Us." `Ikrimah, Qatadah and Ad-Dahhak all said the same. Ad-Dahhak added, "Mercy that no one would be able to give except Us." Qatadah added, "With it, Allah had mercy upon Zakariyya." Mujahid said,
وَحَنَانًا مِّن لَّدُنَّا
(And Hananan from Us,) "This was gentleness from His Lord upon him." The apparent meaning is that Allah's statement Hananan (affection, compassion) is directly related to His statement,
وَآتَيْنَاهُ الْحُكْمَ صَبِيّاً
(and We gave him wisdom while yet a child.) meaning, "We gave him wisdom, compassion and purity." This means that he was a compassionate man, who was righteous. Hanan means the love for affection and tenderness (towards others). Concerning Allah's statement,
وَزَكَوةً
(and Zakatan,) This is related to His statement,
وَحَنَانًا
(And Hananan) The word Zakah means purity from filth, wickedness and sins. Qatadah said, "The word Zakah means the righteous deed." Ad-Dahhak and Ibn Jurayj both said, "The righteous deed is the pure (Zakah) deed." Al-`Awfi reported that Ibn `Abbas said,
وَزَكَوةً
(and Zakatan,) "This means that he was a blessing."
وَكَانَ تَقِيًّا
(and he was pious.)19:13 meaning that he was pure and had no inclination to do sins. Allah said;
وَبَرًّا بِوَلِدَيْهِ وَلَمْ يَكُن جَبَّاراً عَصِيّاً
(And dutiful to his parents, and he was not arrogant or disobedient.) After Allah mentioned Yahya's obedience to his Lord and that Allah created him full of mercy, purity and piety, He attached to it his obedience to his parents and his good treatment of them. Allah mentioned that he refrained from disobeying them in speech, actions, commands and prohibitions. Due to this Allah says,
وَلَمْ يَكُن جَبَّاراً عَصِيّاً
(and he was not arrogant or disobedient.) Then, after mentioning these beautiful characteristics, Allah mentions his reward for this,
وَسَلَـمٌ عَلَيْهِ يَوْمَ وُلِدَ وَيَوْمَ يَمُوتُ وَيَوْمَ يُبْعَثُ حَياً
(And Salam (peace) be on him the day he was born, and the day he dies, and the day he will be raised up to life (again)!) This means that he had security and safety in these three circumstances. Sufyan bin `Uyaynah said, "The loneliest that a man will ever feel is in three situations. The first situation is on the day that he is born, when he sees himself coming out of what he was in. The second situation is on the day that he dies, when he sees people that he will not see anymore. The third situation is on the day when he is resurrected, when he sees himself in the great gathering. Allah has exclusively honored Yahya, the son of Zakariyya, by granting him peace in these situations. Allah says,
وَسَلَـمٌ عَلَيْهِ يَوْمَ وُلِدَ وَيَوْمَ يَمُوتُ وَيَوْمَ يُبْعَثُ حَياً
(And Salam (peace) be on him the day he was born, and the day he dies, and the day he will be raised up to life (again)!) This narration was reported by Ibn Jarir, from Ahmad bin Mansur Al-Marwazi, from Sadaqah bin Al-Fadl, from Sufyan bin `Uyaynah.
Then John was born to him. Once he reached an age in which he could be addressed, I said to him: “O John, take the Torah firmly and with effort”. And I granted him understanding, knowledge, firmness, and resolve, whilst he was still a child.
"Hai Yahya, ambillah al-Kitab (Taurat) itu dengan sungguh-sungguh. Dan Kami berikan kepadanya hikmah selagi dia masih kanak-kanak, dan rasa belas kasihan yang mendalam dari sisi Kami, dan kesucian (dari dosa). Dan dia adalah seorang yang bertakwa, dan banyak berbakti kepada kedua orang tuanya, dan bukanlah dia seorang yang sombong lagi durhaka. Kesejahteraan atas dirinyalah pada hari dia dilahirkan, dan pada hari dia me-ninggal dan pada hari dia dibangkitkan hidup kembali." (Maryam: 12-15).
(12) Pembicaraan yang telah lewat menunjukkan kelahiran, masa remaja, dan pertumbuhan Yahya. Pada saat dia sudah men-capai usia yang memungkinkannya untuk memahami arah pem-bicaraan, maka Allah memerintahkannya untuk mengambil kitab dengan penuh kekuatan, maksudnya dengan ketelatenan dan ke-sungguhan. Yaitu dengan bersungguh-sungguh dalam menghafal lafazh-lafazhnya, memahami makna-maknanya dan menaati semua perintah dan larangan-larangannya. Inilah wujud kesempurnaan mengambil kitab dengan penuh kekuatan. Lantas, Yahya menaati perintah Rabbnya, memberi perhatian kepadanya, menghafal dan memahaminya. Lalu Allah meletakkan kecerdasan dan kepandaian pada Yahya yang tidak ditemukan pada orang lain. Oleh karena itu, Allah berfirman, ﴾ وَءَاتَيۡنَٰهُ ٱلۡحُكۡمَ صَبِيّٗا 12 ﴿ "Dan Kami berikan kepada-nya hikmah selagi dia masih kanak-kanak," [maksudnya, mengetahui hukum-hukum Allah serta hikmah-hikmahNya saat masih kecil, dan kekanak-kanakan].
(13) Dan Kami juga memberikan kepadanya ﴾ وَحَنَانٗا مِّن لَّدُنَّا ﴿ "rasa belas kasihan yang mendalam dari sisi Kami," maksudnya rasa kasih dan sayang, sehingga urusan-urusannya menjadi gampang, kondisinya menjadi baik dan amalan-amalannya juga lurus, ﴾ وَزَكَوٰةٗۖ ﴿ "dan kesucian," maksudnya suci dari kekurangan-kekurangan dan dosa-dosa, maka hatinya bersih dan akalnya pun jernih. Ini meli-puti hilangnya sifat-sifat tercela dan perilaku-perilaku yang nista dari dirinya, dan sebagai tambahan akhlak-akhlak yang baik dan karakter-karakter yang terpuji. Oleh karena itu, Allah berfirman, ﴾ وَكَانَ تَقِيّٗا 13 ﴿ "Dan dia adalah seorang yang bertakwa," maksudnya orang yang melakukan perintah serta meninggalkan larangan.
(14) Siapa saja yang beriman dan bertakwa kepada Allah, maka dia menjadi salah satu wali Allah, dan termasuk salah satu (calon) penghuni surga yang dipersiapkan untuk orang-orang yang bertakwa. Dia mendapatkan pahala dunia akhirat yang Allah tetap-kan sebagai balasan atas ketakwaan. Yahya juga ﴾ ب َ ر ّ َ م ا بِوَٰلِدَيۡهِ ﴿ "banyak berbakti kepada kedua orang tuanya," maksudnya tidak durhaka dan tidak berbuat jelek kepada kedua orang tuanya, bahkan dia berbuat baik kepada keduanya lewat perkataan dan perbuatan. ﴾ وَلَمۡ يَكُن جَبَّارًا عَصِيّٗا 14 ﴿ "Dan bukanlah dia seorang yang sombong lagi durhaka," mak-sudnya, dia bukanlah sosok yang bersifat diktator, tinggi hati untuk beribadah kepada Allah, tidak sombong kepada sesama hamba Allah dan kedua orang tuanya. Bahkan sebaliknya, dia seorang yang selalu bertawadhu', rendah hati, taat dan bertaubat kepada Allah. Jadi, Nabi Yahya telah memadukan antara menunaikan hak-hak Allah dan menjalankan hak-hak makhluk Allah.
(15) Oleh sebab itu, dia dianugerahi keselamatan dari Allah, dalam segala kondisi, sejak permulaan sampai penghujung hayat-nya. Karenanya, Allah berfirman, ﴾ وَسَلَٰمٌ عَلَيۡهِ يَوۡمَ وُلِدَ وَيَوۡمَ يَمُوتُ وَيَوۡمَ يُبۡعَثُ حَيّٗا 15 ﴿ "Kesejahteraan atas dirinyalah pada hari dia dilahirkan, dan pada hari ia meninggal dan pada hari dia dibangkitkan hidup kembali." Hal tersebut menuntut selamatnya Yahya dari (godaan) setan, kejahatan dan hukuman (siksaan) dalam tiga kondisi ini (kelahiran, kematian dan waktu kebangkitan kembali) pada rentang waktu di antara ketiga peristiwa tersebut. Dia selamat dari neraka dan siksa, dan dia ter-masuk penghuni surga. Maka, semoga curahan shalawat dan salam Allah senantiasa tercurahkan kepada Yahya, kedua orang tuanya dan semua rasul. Dan semoga Allah berkenan menjadikan kita se-kalian termasuk pengikut-pengikut mereka. Sesungguhnya Allah itu Maha Dermawan lagi Mahamulia.
Yahya dünyaya geldi ve kendisine hitap edilecek yaşa ulaştı. Ardından ona: "Ey Yahya! Tevrat'ı ciddiyet ve gayret ile al." dedik. Daha çocuk yaştayken ona anlayış, ilim, ciddiyet ve kararlılık verdik.
12- “Ey Yahya, Kitab’a sımsıkı sarıl!”(dedik ve) daha çocuk iken ona hüküm/hikmet verdik.
13- Katımızdan bir kalp inceliği ve bir arınmışlık da verdik. O, takvâ sahibi bir kimse idi.
14- Ana-babasına karşı itaatkârdı. Zorba ve isyankâr değildi.
15- Doğduğu günde, öldüğü günde ve diri olarak kabirden kaldırılacağı günde selâm onun üzerinedir!
12. Bundan önceki ayetler, Yahya’nın doğumuna, gençliğine ve terbiyesine dairdir. Yahya hitabı kavrayabilecek bir çağa ulaşınca Allah ona tam bir kuvvet ile Kitaba sarılmasını emretmişti. Yüce Allah’ın Kitab’a sımsıkı sarılma emri, onun lafızlarını bellemek, anlamlarını iyice kavramak, emir ve yasakları gereğince amel etmekle olur. İşte tam manasıyla Kitab’a sımsıkı sarılmak budur. O da Rabbinin emrine uydu, Kitab’a yöneldi, onu belledi ve kavradı. Allah, ona başkasında bulunmayacak türden bir zekâ ve kavrayış kabiliyeti ihsan etmişti. Bundan dolayı Yüce Allah:“daha çocuk iken ona hüküm/hikmet verdik” buyurmaktadır. Yani kçükyaşta bir çocuk iken Allah'ın hükümlerini bilme ve onlarla hükmetme imkanı vermiştik.
13. Yine Biz ona, “Katımızdan bir kalp inceliği” rahmet ve şefkat verdik ki bununla işleri kolaylaştı, hali ıslah oldu ve fiilleri istikamet buldu. “ve bir arınmışlık da verdik.” Çeşitli afetlerden ve günahlardan onu arındırdık. O bakımdan kalbi tertemiz, aklı arı-duru idi. Bu da ondan yerilmeyi gerektiren sıfatların ve kötü huyların uzak olmasını, güzel ahlâkın ve övülmeye değer sıfatların ileri derece olmasını gerektirir. Onun için Yüce Allah şöyle buyurmaktadır:“O, takvâ sahibi bir kimse idi.” Emrolunduğu şeyleri yapan, yasak kılınan şeyleri de terk eden bir kimse idi. Takvâ sahibi mü’min olan bir kimse ise Allah’ın gerçek dostu olur. Takvâ sahipleri için hazırlanmış olan cennetin varislerinden olur ve Yüce Allah’ın takvâ dolayısıyla ihsan edeceğini belirttiği dünyevi ve uhrevi mükâfatları elde eder.
14. Aynı şekilde o:“Ana-babasına karşı itaatkârdı.” Anne-babasına kötülük yapan, onlara karşı gelen bir kimse değildi. Aksine söz ve davranışlarıyla onlara iyilikte bulunan bir kişi idi. “Zorba ve isyankâr değildi.” Allah’a ibadete karşı büyüklenen, Allah’ın kullarına karşı, anne-babasına karşı büyüklük taslayan bir kişi değildi. Aksine mütevazı, itaatkar ve sürekli Allah'a yönelen biri idi. Böylelikle hem Allah’ın hakkını, hem de kullarının hakkını bir arada yerine getirirdi. Bundan dolayı başından sonuna bütün hallerinde Allah’tan yana esenliğe kavuşturulmuştu. Bunun için Yüce Allah şöyle buyurmaktadır:
15. “Doğduğu günde, öldüğü günde ve diri olarak kabirden kaldırılacağı günde ona selâm olsun.” Bu da bu üç halde ve bu üç halin arasındaki bütün hallerde şeytandan, kötülükten ve cezadan yana esenlikte olmasını, cehennem ateşinden ve dehşetli hallerden yana esenliğe kavuşturulmuş olmasını ve selamet/esenlik yurdu olan cennetin ehlinden olmasını gerektirmektedir. Allah’ın salât ve selâmları ona, onun babasına ve diğer bütün peygamberlere olsun. Allah bizleri onlara uyanlardan kılsın. Şüphesiz ki O, pek cömert ve lütufkârdır.
Allah ban cho Zakariya đứa con trai tên Yahya. Khi Yahya đến tuổi thiếu niên, Allah phán với Người: Này Yahya, Ngươi nắm lấy Kinh Sách - Tawrah (Cựu Ước) bằng nghị lực và quyết tâm, TA đã ban cho Ngươi sự thông hiểu, kiến thức, và sự nhiệt quyết trong lúc Ngươi còn rất trẻ.
I rodio mu se sin Jahja. Kad je odrastao toliko da može razumjeti ono što mu se govori, rekli smo mu: “Jahja, prihvati Tevrat odlučno i potrudi se u pogledu njega pamteći ga, razumijevajući, postupajući prema njemu i pozivajući u njegova načela!” To dok je još dječak bio.
Lalu lahirlah Yahya. Ketika ia telah mencapai usia yang bisa memahami suatu perintah, Kami katakan padanya, "Wahai Yahya! Ambil dan pelajarilah Taurat ini dengan tekun dan sungguh-sungguh." Kami berikan padanya pemahaman, ilmu, ketekunan, dan kesungguhan sejak ia masih berusia kanak-kanak.
Yaħyâ naquit alors et lorsqu’il atteignit l’âge de raison, Nous lui dîmes: Ô Yaħyâ, prends la Torah avec sérieux et application. Nous avons donné à cet homme, dès sa plus tendre enfance, une bonne compréhension, une science étendue, du sérieux et de la détermination.
Nacque per lui Yeħyē. Quando raggiuse l'età in cui è possibile dialogare, gli dicemmo: "O Yeħyē, prendi la Torāh con diligenza e serietà", e gli donammo la comprensione, la conoscenza, la serietà e la determinazione nell'età dell'infanzia.
Kapa ipinanganak sa kanya si Juan. Saka noong umabot siya sa isang edad na makakausap siya ay nagsabi Kami sa kanya: "O Juan, kunin mo ang Torah nang may kasugiran at pagsisikap." Nagbigay Kami sa kanya ng pag-intindi, kasugiran, at pagtitika habang siya ay nasa edad ng pagkapaslit.
حَنَانًا Literal meaning of this word is soft heartedness, compassion and mercy, and these qualities were specially granted to Sayyidna Yahya (علیہ السلام) .
Le concedí misericordia y lo mantuve puro de los pecados. Fue piadoso, cumpliendo los mandatos de Al-lah y absteniéndose de Sus prohibiciones.
E gli concedemmo misericordia, da parte Nostra, e lo purificammo dai peccati. Egli era pio, obbediva alle Leggi di Allāh e rispettava i Suoi divieti,
Naawa Kami sa kanya sa isang pagkaawang mula sa ganang Amin. Nagdalisay Kami sa kanya mula sa mga pagkakasala. Siya noon ay isang mapangilag sa pagkakasala, na sumusunod sa mga ipinag-uutos ni Allāh at umiiwas sa mga sinasaway Niya.
Allah je podario Jahjau, alejhis-selam, milost, Svoju ljubav, sustezanje od grijehā, pa je bio bogobojazan izvršavajući vjeronaredbe i sustežući se od vjerozabrana.
En outre, Nous lui avons accordé une miséricorde venant de Nous et l’avons purifié des péchés. Il était pieux dans son observance aux commandements d’Allah et dans son renoncement à Ses interdits.
TA (Allah) đã thương xót Y bằng lòng nhân từ ở nơi TA, TA đã tẩy sạch tội lỗi cho Y, và Y thực sự là một người bề tôi ngay chính sợ Allah, luôn thực thi các mệnh lệnh của TA và tránh xa nhiều điều TA nghiêm cấm.
And I granted him mercy from myself and kept him pure from sins. And he was pious, abiding by the commands of Allah and refraining from His prohibitions.
Katımızdan ona bir rahmet verdik, onu günahlardan temizledik. Allah'ın emirlerini emreden ve yasaklarından sakınan takvalı bir kimseydi.
Kami menganugerahkan padanya rahmat dari sisi Kami, menyucikan dirinya dari dosa, dan dia pun seorang yang bertakwa; melaksanakan perintah Allah dan menjauhi larangan-Nya.
Ana babasına karşı lütufta ve ihsanda bulunan itaatkâr birisiydi. Rabbine ve ana babasına itaatte büyüklük taslayan ve isyankâr biri olmadı.
Siya noon ay isang nagpapakabuti sa mga magulang niya, mabait sa kanilang dalawa, isang tagagawa ng maganda sa kanilang dalawa, hindi naging isang nagpapakamalaki laban sa pagtalima sa Panginoon niya ni sa pagtalima sa mga magulang, at hindi isang tagasuway sa Panginoon niya o sa mga magulang niya.
Dia juga sangat berbakti kepada kedua orang tuanya, berlemah lembut dan berbuat baik kepada keduanya, dan ia sama sekali bukanlah orang yang sombong dan durhaka dari ketaatan terhadap Tuhannya dan kedua orang tuanya.
Era obediente con sus padres, suave y amable con ellos. No era soberbio con respecto a la obediencia a su Señor ni a sus padres, ni era desobediente hacia su Señor o sus padres.
ed era benevolo verso i suoi genitori, tenero e benefattore nei loro confronti, e non si insuperbiva rispetto all'obbedienza dovuta al Suo Dio e a loro, e non disobbediva al Suo Dio né ai suoi genitori.
And he was dutiful to his parents, soft with them and kind towards them. And he was neither arrogant regarding obedience to his Lord or his parents nor was he disobedient towards his Lord or his parents.
Il était bon, doux et bienfaisant envers ses parents. Il ne dédaignait pas obéir à son Seigneur ni à ses parents et ne désobéissait ni à son Seigneur ni à ses parents.
Và Yahya là một người con hiếu thảo với cha mẹ, luôn đối xứ ân cần, từ tốn, đàng hoàng và kính yêu cha mẹ, Y không tự cao tự đại mà lúc nào cũng tuân lệnh Thượng Đế của Y và vâng lời cha mẹ của Y; và Y không hề nghịch lại lệnh của Thượng Đế của Y cũng như không hề làm phật lòng cha mẹ mình.
Jahja je bio poslušan svojim roditeljima, činio im je dobročinstvo, bio sažaljiv prema njima; nije bio ohol ni drzak prema Allahu ni prema njima; nije bio neposlušan ni prema Allahu, džellešanuhu, niti prema roditeljima.
Và sự bằng an và phúc lành từ nơi Allah được ban cho Y từ ngày Y sinh ra đời, từ ngày Y chết đi rời khỏi thế giới trần gian này và từ Ngày Phục Sinh. Đây là ba thời đoạn mà mỗi con người đều phải trải qua, nếu được bằng an và phúc lành trong ba thời đoạn này thì chắc chắn y sẽ không phải lo sợ cũng không buồn phiền.
Neka su mir i spas Allahov Jahjau, alejhis-selam, na dan kad ga je majka donijela na ovaj svijet i na dan kad je umro i na dan kad ga Svemogući Allah oživi iz kabura. Ovo su tri situacije koje su za čovjeka najteže. Ako u njima bude pošteđen straha, bit će ga pošteđen i u svim drugim situacijama.
Kapayapaan ay sumakanya mula kay Allāh at katiwasayan ay ukol sa kanya mula kay Allāh sa araw na ipinanganak siya, sa araw na mamamatay siya at lalabas sa buhay na ito, at sa araw na bubuhayin siyang isang buhay sa Araw ng Pagbangon. Ang tatlong yugtong ito ay ang pinakamapanglaw na pinagdadaanan ng tao. Kaya kapag natiwasay siya sa mga ito ay walang pangamba sa kanya sa anumang iba pa sa mga ito.
Doğduğu gün, bu hayattan ölerek çıkacağı gün ve kıyamet günü diriltileceği gün Allah'ın selameti ve emaneti onun üzerine olsun. Bu üç yer insanın başından geçecek en zor yerdir. Eğer buralarda emanda olursa buraların dışında onun için korku yoktur.
La pace e la sicurezza del Suo Dio erano con lui nel giorno in cui è nato, e lo saranno il giorno in cui morirà e abbandonerà questa vita, e quando verrà riportato in vita nel Giorno della Resurrezione. Queste tre fasi sono le fasi più buie che possa trascorrere una persona; se egli è salvo nel corso di esse, non avrà nulla da temere in seguito.
And peace and safety be on him from Allah on the day he was born, the day he shall die and leave this life, and on the day he shall be raised alive on the Day of Judgment. These three places are the most frightening a person goes through, so if he is safe in them, he shall not have any fear in any other place.
It is said that once during John’s childhood, some children asked him to come and play with them. He refused and said, ‘We have not been created for this.’ This shows that from his very childhood he was conscious that life should be purposeful. Sensitive by nature and possessed of a feeling heart, he was free of psychological complexes. He scrupulously fulfilled his duties to his parents and was completely devoid of arrogance or willfulness. These are the qualities that give man the ability never to diverge from the path of God’s Book. It is the possessor of such qualities who is showered with God’s mercy in this world and in the life hereafter.
Al-lah le concedió paz y seguridad el día que nació, el día que falleció, y el día en que será resucitado en el Día del Juicio. Estos tres lugares son los más atemorizantes que atraviesa una persona, por lo que, si está seguro en ellos, no tendrá ningún temor.
Dan kesejahteraan dan keamanan bagi dirinya pada hari kelahirannya, pada hari wafatnya dan keluar dari kehidupan ini, serta pada hari dibangkitkan untuk hidup kembali pada Hari Kiamat kelak. Tiga jenis hari ini merupakan hari-hari genting dan menakutkan yang dilewati oleh manusia, bila ia merasa aman dalam melewatinya, maka ia tidak akan merasa khawatir setelahnya.
Que la paix et la sécurité d’Allah soit sur lui le jour où il est né, le jour où il quittera ce bas monde et le jour où il reviendra à la vie. Ce sont là les trois occasions où l’être humain ressent une détresse extrême et s’il les vit dans la sécurité et la paix, il n’y a rien à craindre pour le reste de sa vie.
16- Kitapta Meryem’i de an. Hani o, ailesinden ayrılıp doğu tarafında bir yere çekilmişti.
17- Onlarla kendi arasına bir perde germişti. Derken ona ruhumuzu (Cebrail’i) gönderdik de o, ona kusursuz bir insan suretinde göründü.
18- “Senden Rahmân’a sığınırım, eğer Allah'tan korkan bir kimse isen (benden uzak dur), dedi.
19- O da dedi ki: “Ben ancak Rabbinin elçisiyim. Sana tertemiz bir oğul vermek için gönderildim.”
20- Dedi ki:“Bana hiç erkek eli değmediği ve ben iffetsiz biri de olmadığım halde benim nasıl oğlum olabilir ki?”
21- Dedi ki:“Öyledir, Rabbin buyurdu ki: Bu, benim için pek kolaydır. Biz, onu insanlar için bir âyet ve tarafımızdan bir rahmet kılacağız. Bu, hükme bağlanmış bir iştir.”
16. Allah Teala, hayret verici mucizelerden olan Zekeriyâ ve Yahya kıssasını söz konusu ettikten sonra ondan daha hayret verici olana -aşağı basamaktan yukarısına tedrici olarak intikal eden bir üslup ile- geçerek şöyle buyurmaktadır: Kerim olan o “Kitapta Meryem’i” -selâm olsun ona- “de an.” Yeryüzünün doğusunda ve batısında bütün müslümanların okudukları o yüce Kitapta adının anılması, o faziletli ameline ve mükemmel işlerine mükafat olarak en güzel şekilde ve övgüyle anılması, onun için en büyük faziletlerdendir. Yani Kitapta Meryem’i şu güzel haliyle an ki o, aile halkından uzaklaşıp onların doğu yanlarına düşen “doğu tarafında bir yere çekilmişti.”
17. “Onlarla kendi arasına bir perde germişti.” Yani kendisini onlara karşı örtecek bir örtü, bir engel koymuştu. Meryem’in bu şekilde ailesinden uzaklaşıp bir perde germesi, kendi başına Rabbine ibadet edip uzlete çekilmek maksadına yönelikti. Tam bir ihlâs ve alçak gönüllülükle itaat, Yüce Allah’ın önünde tam bir zillet ile ibadet etmek için bunu yapmıştı. Bu şekilde davranması, Allah’ın şu buyruğuna uymak içindi:“Bir vakit melekler: Ey Meryem, şüphesiz ki Allah seni seçti, seni arındırdı ve seni âlemlerin kadınlarından üstün tuttu, demişlerdi. Ey Meryem, Rabbine itaat et, secdeye kapan ve rükû edenlerle beraber rükû et!”(Âli İmran, 3/42-43)“Derken biz ona ruhumuzu” bu, Cebrail aleyhisselam’dır “gönderdik de o, ona kusursuz bir insan” yani oldukça güzel görünümlü, hiçbir eksiği ve kusuru olmayan bir erkek “suretinde göründü.” Çünkü Meryem, Cebrail’i gerçek suretinde görmeye tahammül edemezdi.
18. İnsanlardan uzakta ve tek başına, kendisi için insanların en değerlileri olan aile halkından ayrı ve onlara karşı bile kendisini perdelemiş vaziyette iken Cebrail’i (bir erkek suretinde) görünce onun kendisine kötülük yapmak isteyen ve bu maksatla gelen bir adam olmasından korktu. Rabbine dayanıp ondan Allah’a sığınarak:“Senden Rahmân’a sığınırım” yani senin bana bir kötülük yapmandan O’na sığınır ve O’nun rahmetine iltica ederim, dedi. “Eğer Allah'tan korkan bir kimse isen (benden uzak dur)” yani Allah’tan korkan, O’nun takvâsı gereğince amel eden bir kişi isen bana ilişmekten uzak dur. Böylelikle hem Rabbine sığındı, hem de onu uyararak takvâya bağlı kalmasını emretti. Meryem tek başına, genç halde ve insanlardan uzakta bulunmasına rağmen, ona görünen adam da bunca güzellik ve mükemmel bir yaratılışa sahip olması rağmen, üstelik Meryem’le konuşmamış ve ona herhangi bir kötülüğe yeltenmemişken Meryem’in ondan çekinmesi, hiç şüphesiz iffetin en ileri derecesi, kötülükten ve kötülüğe götüren yollardan uzaklığın en ileri aşamasıdır. İffet, özellikle ona aykırı bir iş yapmayı gerektiren unsurlar hazır olduğu ve hiçbir engelin de bulunmadığı böyle bir halde iffetli olmak, amellerin en faziletlisidir. Bundan dolayı Allah, kendisinden övgüyle söz ederek şöyle buyurmaktadır:“Ve namusunu sapasağlam koruyan İmran kızı Meryem’i de… Biz ona ruhumuzdan üfürmüştük.”(et-Tahrîm, 66/12); “Irzını koruyan o (Meryem’i) de (an). Biz, O’na ruhumuzdan üfledik. Onu ve oğlunu âlemlere bir ayet (ibret ve delil) kıldık.”(el-Enbiya, 21/91) İffeti sayesinde Yüce Allah, âyetlerinden bir âyet ve peygamberlerinden bir peygamber olan bir evlât ile ödüllendirdi.
19. Cebrail aleyhisselam onun korkup endişelendiğini görünce:“dedi ki: Ben, ancak Rabbinin elçisiyim.” Yani benim görevim, benim işim, Rabbimin senin ile ilgili olarak bana vermiş olduğu elçiliği yerine getirmekten ibarettir. “Sana tertemiz bir oğul vermek için gönderildim.” Bu, ondan doğacak oğula ve onun tertemiz olacağına dair çok büyük bir müjdedir. Çünkü tertemiz olması, onun yerilmeyi gerektiren hasletlerden uzak, buna karşılık övülmeye değer hasletlere sahip olmasını gerektirir.
20. Meryem ise babasız evladın var olmasına hayret ederek:“Bana hiç erkek eli değmediği ve ben iffetsiz biri de olmadığım halde benim nasıl oğlum olabilir ki?” Zira çocuk ancak bu yollarla olabilir.
21. “Dedi ki: Öyledir, Rabbin buyurdu ki: Bu, benim için pek kolaydır. Biz onu insanlar için” Yüce Allah’ın kudretine ve hiçbir sebebin bağımsız olarak etkili olmadığına, sebeplerin etkisinin ancak Allah’ın takdiri ile olduğuna delâlet edecek “bir âyet… kılacağız.” Böylelikle kullar, sıradan birtakım sebeplerdeki olağanüstülükleri görebilsinler de böylece sebeplere takılı kalmasınlar ve bu sebepleri takdir edeni ve onları sebep kılanı göz ardı etmesinler. “ve tarafımızdan bir rahmet kılacağız” Yani biz, onu tarafımızdan hem ona, hem annesine, hem de bütün insanlara bir rahmet kılacağız. Allah’ın ona olan rahmeti, vahiyde bulunması ve azim sahibi (ulu’l-azm) peygamberlere lütfedip ihsan ettiklerini ona da ihsan etmesidir. Annesine olan rahmeti, bu sebeple onun sahip olduğu büyük gurur, güzel övgü ve pek büyük faydalardır. İnsanlara olan rahmetine gelince onu onlara aralarından kendilerine Allah’ın âyetlerini okuyan, onları arındırıp onlara Kitab’ı ve hikmeti öğreten bir peygamber olarak göndermesidir. Bu, Allah’ın en büyük nimetidir. Ona iman ve itaat ederler, böylelikle de dünya ve âhiret mutluluğuna kavuşurlar. “Bu” İsa aleyhisselam’ın bu şekilde var olması “hükme bağlanmış bir iştir.” ezelde verilmiş bir hükümdür. O nedenle bu ilâhi takdir ve kazanın, yerine gelmesi kaçınılmaz bir şeydir. Bundan sonra Cebrail aleyhisselam Meryem’in elbisesinin yakasına üfledi.
Ceritakanlah -wahai Rasul- kisah Maryam -'alaihassalām- dalam Al-Qur`ān yang diturunkan kepadamu, yaitu ketika ia mengasingkan diri dari keluarganya dan menyendiri di suatu tempat sebelah timur dari tempat mereka.
Bumanggit ka, O Sugo, sa Qur'ān na pinababa sa iyo ang ulat kay Maria – sumakanya ang pagbati ng kapayapaan – noong lumayu-layo siya buhat sa mag-anak niya at bumukod siya sa isang pook sa dakong silangan mula sa kanila.
Ô Messager, rapporte ce que le Coran qui t’a été révélé, raconte au sujet de Marie lorsqu’elle s’éloigna des siens et s’isola dans un lieu situé à l’est d’eux.
"Dan ceritakanlah (kisah) Maryam di dalam al-Qur`an, yaitu ketika dia menjauhkan diri dari keluarganya ke suatu tempat di sebelah timur maka dia mengadakan tabir (yang melindunginya) dari mereka, lalu Kami mengutus ruh Kami kepadanya, maka dia menjelma di hadapannya (dalam bentuk) manusia yang sempurna. Maryam berkata, 'Sesungguhnya aku berlindung darimu kepada Dzat Yang Maha Pemurah, jika kamu seorang yang bertakwa.' Ia (Jibril) berkata, 'Sesungguhnya aku ini hanyalah seorang utusan Rabbmu, untuk memberimu seorang anak laki-laki yang suci.' Maryam berkata, 'Bagaimana akan ada bagiku seorang anak laki-laki, sedang tidak pernah seorang manusia pun menyentuhku, dan aku bukan (pula) seorang pezina!' Jibril berkata, 'Demikianlah.' Rabbmu berfirman, 'Hal itu adalah mudah bagiKu, dan agar Kami dapat menjadikannya suatu tanda bagi manusia dan sebagai rahmat dari Kami, dan hal itu adalah suatu perkara yang sudah diputuskan'." (Maryam: 6-21).
(16) Setelah Allah menceritakan kisah Zakaria dan Yahya, yang merupakan salah satu tanda kebesaran Allah yang mengagum-kan, maka Allah beralih darinya menuju fakta yang lebih menga-gumkan, secara berurutan dari peristiwa yang tingkat keanehan-nya relatif lebih rendah kepada yang lebih tinggi. Allah berfirman, ﴾ وَٱذۡكُرۡ فِي ٱلۡكِتَٰبِ ﴿ "Dan ceritakanlah di dalam al-Qur`an," yang mulia ﴾ مَرۡيَمَ ﴿ "(kisah) Maryam," عليها السلام. Ini termasuk keutamaannya yang paling agung, yaitu namanya disebut-sebut di dalam al-Qur`an yang agung, yang dibaca oleh seluruh kaum Muslimin, di belahan bumi bagian Timur dan Barat. Ia singgung dengan sebutan terbaik dan sanjungan yang paling istimewa, sebagai balasan dari tindakannya yang luhur serta usahanya yang sempurna. Maksudnya, sebutlah kisah Maryam dalam al-Qur`an dalam kondisinya yang baik saat ﴾ ٱنتَبَذَتۡ ﴿ "dia menjauhkan diri," maksudnya menjauhkan diri dari ke-luarganya ﴾ مَكَانٗا شَرۡقِيّٗا 16 ﴿ "ke suatu tempat di sebelah timur," ke sebelah timur dari (daerah) kaumnya.
(17) ﴾ فَٱتَّخَذَتۡ مِن دُونِهِمۡ حِجَابٗا ﴿ "Maka dia mengadakan tabir (yang melindunginya) dari mereka," yaitu sebagai penutup dan pengaman. Keinginan untuk menjauhkan diri (dari kaumnya) dan pembuatan pembatas ini dengan tujuan untuk mengasingkan diri dan menyen-diri dalam rangka beribadah kepada Allah dan melakukan ketaatan kepadaNya dengan ikhlas dan ketundukan serta dengan (rasa) hina kepadaNya. Ini adalah bentuk ketaatannya kepada Allah, berdasarkan FirmanNya,
﴾ وَإِذۡ قَالَتِ ٱلۡمَلَٰٓئِكَةُ يَٰمَرۡيَمُ إِنَّ ٱللَّهَ ٱصۡطَفَىٰكِ وَطَهَّرَكِ وَٱصۡطَفَىٰكِ عَلَىٰ نِسَآءِ ٱلۡعَٰلَمِينَ 42 يَٰمَرۡيَمُ ٱقۡنُتِي لِرَبِّكِ وَٱسۡجُدِي وَٱرۡكَعِي مَعَ ٱلرَّٰكِعِينَ 43 ﴿
"Dan (ingatlah) ketika Malaikat (Jibril) berkata, 'Hai Maryam, sesungguhnya Allah telah memilihmu, menyucikanmu dan melebihkanmu atas segala wanita di dunia (yang semasa dengan kamu). Hai Maryam, taatlah kepada Rabbmu, sujud dan rukuklah bersama orang-orang yang rukuk'." (Ali Imran: 42-43).
Firman Allah, ﴾ فَأَرۡسَلۡنَآ إِلَيۡهَا رُوحَنَا ﴿ "Lalu Kami mengutus ruh Kami kepadanya," yaitu Jibril عليه السلام ﴾ فَتَمَثَّلَ لَهَا بَشَرٗا سَوِيّٗا 17 ﴿ "maka dia menjelma di hadapannya (dalam bentuk) manusia yang sempurna," yaitu seperti lelaki yang sempurna, dalam rupa yang tampan dan fisik yang sempurna, tidak memiliki aib dan cela. Lantaran Maryam tidak mampu menyaksikan Jibril dalam bentuk rupa aslinya.
(18) Saat Maryam melihat lelaki (jelmaan Jibril) dalam kondisi seperti ini, sementara dia sedang jauh dari keluarganya dan mengasingkan diri dari manusia, dan telah meletakkan hijab (penutup diri) dari orang yang paling terhormat baginya yaitu keluarganya, maka dia khawatir lelaki itu akan melancarkan per-buatan jahat dan tergiur padanya. Karena itu, dia bertawakal dan berlindung kepada Allah dari lelaki ini. Ia mengatakan, ﴾ إِنِّيٓ أَعُوذُ بِٱلرَّحۡمَٰنِ مِنكَ ﴿ "Sesungguhnya aku berlindung kepada Dzat Yang Maha Pemurah darimu," maksudnya aku berlindung dan mencari pemeliharaan (kepada Allah) dengan sifat rahmatNya dari keinginan jahatmu padaku ﴾ إِن كُنتَ تَقِيّٗا 18 ﴿ "jika kamu seorang yang bertakwa," maksudnya jika engkau takut kepada Allah dan bertakwa kepadaNya, maka janganlah engkau menggangguku.
Di sini, Maryam menyatukan antara permohonan perlindung-an kepada Rabbnya dengan pemberian ancaman dan peringatan kepada si lelaki dan menyuruhnya bertakwa kepada Allah. Pada-hal Maryam berada dalam kondisi sepi (hanya berduaan), masih remaja dan jauh dari keramaian manusia. Sementara itu, pemuda ini dalam rupa tampan rupawan, penampilan yang sempurna lagi normal, tidak mengucapkan kata-kata kotor kepada Maryam dan juga tidak mengganggunya. Ini hanyalah kekhawatiran dari Maryam. Dan merupakan bagian tertinggi dari sifat iffah (pemeli-haraan diri) dan menghindari kejahatan serta segala faktor pemi-cunya. Iffah seperti ini termasuk amal yang paling baik, terutama saat faktor-faktor pemicunya ada, serta tidak ada penghalang. Karenanya, Allah memuji Maryam. Allah berfirman,
﴾ وَمَرۡيَمَ ٱبۡنَتَ عِمۡرَٰنَ ٱلَّتِيٓ أَحۡصَنَتۡ فَرۡجَهَا فَنَفَخۡنَا فِيهِ مِن رُّوحِنَا ﴿
"Dan Maryam putri Imran yang memelihara kehormatannya, maka Kami tiupkan ke dalam rahimnya sebagian dari ruh (ciptaan) Kami." (At-Tahrim: 12).
﴾ وَٱلَّتِيٓ أَحۡصَنَتۡ فَرۡجَهَا فَنَفَخۡنَا فِيهَا مِن رُّوحِنَا وَجَعَلۡنَٰهَا وَٱبۡنَهَآ ءَايَةٗ لِّلۡعَٰلَمِينَ 91 ﴿
"Dan (ingatlah kisah) Maryam yang telah memelihara kehormatan-nya, lalu Kami tiupkan ke dalam (tubuh)nya ruh dari Kami, dan Kami jadikan dia dan anaknya tanda (kekuasaan Allah) yang besar bagi semesta alam." (Al-Anbiya`: 91).
Allah membalas penjagaan Maryam terhadap kehormatan dirinya dengan seorang anak, yang merupakan salah satu bukti kekuasaan Allah, dan sebagai seorang rasul dari rasul-rasul Allah.
(19) Saat malaikat Jibril عليه السلام melihat gejala gemetaran dan ketakutan pada diri Maryam عليها السلام, maka dia mengatakan ﴾ إِنَّمَآ أَنَا۠ رَسُولُ رَبِّكِ ﴿ "Sesungguhnya aku ini hanyalah seorang utusan Rabbmu," maksudnya tugas dan pekerjaanku hanya melaksanakan perintah Rabbku padamu ﴾ لِأَهَبَ لَكِ غُلَٰمٗا زَكِيّٗا 19 ﴿ "untuk memberimu seorang anak laki-laki yang suci." Ini adalah kabar gembira dengan kehadiran seorang anak dan kesuciannya. Sesungguhnya kesucian diri meng-haruskan bersihnya anak itu dari sifat-sifat tercela dan menyandang sifat-sifat yang terpuji.
(20) Maryam merasa keheranan berkaitan dengan kelahiran seorang anak tanpa memiliki bapak. Maryam mengatakan ﴾ أَنَّىٰ يَكُونُ لِي غُلَٰمٞ وَلَمۡ يَمۡسَسۡنِي بَشَرٞ وَلَمۡ أَكُ بَغِيّٗا 20 ﴿ "Bagaimana bisa aku memiliki seorang anak laki-laki, sedang tidak pernah ada seorang manusia pun menyen-tuhku, dan aku bukan (pula) seorang pezina," padahal seorang anak tidak akan terlahir tanpa proses itu.
(21) ﴾ قَالَ كَذَٰلِكِ قَالَ رَبُّكِ هُوَ عَلَيَّ هَيِّنٞۖ وَلِنَجۡعَلَهُۥٓ ءَايَةٗ لِّلنَّاسِ ﴿ "Jibril berkata, 'Demikianlah.' Rabbmu berfirman, 'Hal itu adalah mudah bagiKu, dan agar Kami menjadikannya sebagai suatu tanda bagi manusia'." Ini me-nunjukkan kesempurnaan kekuasaan Allah تعالى dan menandakan bahwa semua faktor penyebab itu tidak memberikan efek dengan sendirinya, akan tetapi yang memberikan pengaruh adalah takdir Allah. Maka, Allah memperlihatkan kepada para hambaNya pen-dobrakan kejadian-kejadian yang biasa pada sebagian hukum sebab-akibat yang biasa (terjadi), supaya mereka tidak hanya terpaku pada faktor penyebab saja, tanpa peduli dengan Dzat yang me-nakdirkan dan menyebabkannya. ﴾ وَرَحۡمَةٗ مِّنَّاۚ ﴿ "Dan sebagai rahmat dari Kami," [maksudnya] Kami hendak menjadikan anak Maryam itu sebagai rahmat dari Kami buat dirinya, ibunya, dan sekalian manusia.
Adapun wujud rahmat Allah kepada diri anak Maryam, yaitu Allah mengistimewakannya dengan pemberian wahyu kepadanya, menganugerahkan kepadanya kenikmatan yang dianugerahkan kepada para ulul azmi. Sedangkan rahmat buat ibunya, lantaran teraihnya kebanggaan, pujian yang baik dan manfaat-manfaat yang besar baginya. Dan wujud rahmatnya bagi umat manusia, maka sesungguhnya nikmat terbesar yang Allah anugerahkan kepada umat manusia adalah pengutusan seorang rasul di tengah-tengah mereka, seorang rasul yang akan membacakan ayat-ayat Allah, yang menyucikan mereka, mengajarkan kepada mereka al-Kitab dan hikmah. Lalu mereka pun beriman kepada rasul itu, menaati-nya sehingga akan terwujud bagi mereka kebahagiaan dunia dan akhirat.
﴾ وَكَانَ ﴿ "Dan hal itu," eksistensi Isa عليه السلام dalam kondisi seperti ini, ﴾ أَمۡرٗا مَّقۡضِيّٗا 21 ﴿ "adalah suatu perkara yang sudah diputuskan," ke-tentuan yang sudah ditentukan di masa lalu. Maka ketentuan dan keputusan ini pasti terlaksana. Lalu Jibril عليه السلام meniupkan pada kerah baju di lehernya.
The Story of Maryam and Al-Masih (`Isa)
After Allah, the Exalted, mentioned the story of Zakariyya, and that He blessed him with a righteous, purified and blessed child even in his old age while his wife was barren, He then mentions the story of Maryam. Allah informs of His granting her a child named `Isa without a father being involved (in her pregnancy). Between these two stories there is an appropriate and similar relationship. Due to their closeness in meaning, Allah mentioned them here together, as well as in Surahs Al `Imran and Al-Anbiya'. Allah has mentioned these stories to show His servants His ability, the might of His authority and that He has power over all things. Allah says,
وَاذْكُرْ فِى الْكِتَـبِ مَرْيَمَ
(And mention in the Book, Maryam,) She was Maryam bint `Imran from the family lineage of Dawud. She was from a good and wholesome family of the Children of Israel. Allah mentioned the story of her mother's pregnancy with her in Surah Al `Imran, and that she (Maryam's mother) dedicated her freely for the service of Allah. This meant that she dedicated the child (Maryam) to the service of the Masjid of the Sacred House (in Jerusalem). Thus, they (Zakariyya, Maryam's mother and Maryam) were similar in that aspect.
فَتَقَبَّلَهَا رَبُّهَا بِقَبُولٍ حَسَنٍ وَأَنبَتَهَا نَبَاتًا حَسَنًا
(So her Lord (Allah) accepted her with goodly acceptance. He made her grow in a good manner.)3:37 Thus, Maryam was raised among the Children of Israel in an honorable way. She was one of the female worshippers, well-known for her remarkable acts of worship, devotion and perseverance. She lived under the care of her brother-in-law, Zakariyya, who was a Prophet of the Children of Israel at that time. He was a great man among them, whom they would refer to in their religious matters. Zakariyya saw astonishing miracles occur from her that amazed him.
كُلَّمَا دَخَلَ عَلَيْهَا زَكَرِيَّا الْمِحْرَابَ وَجَدَ عِندَهَا رِزْقًا قَالَ يمَرْيَمُ أَنَّى لَكِ هَـذَا قَالَتْ هُوَ مِنْ عِندِ اللَّهِ إنَّ اللَّهَ يَرْزُقُ مَن يَشَآءُ بِغَيْرِ حِسَابٍ
(Every time Zakaiyya entered the Mihrab to (visit) her, he found her supplied with sustenance. He said: "O Maryam! From where have you got this" She said, "This is from Allah." Verily, Allah provides to whom He wills, without limit.) 3:37 It has been mentioned that he would find her with winter fruit during the summer and summer fruit during the winter. This has already been explained in Surah Al `Imran. Then, when Allah wanted to grant her His servant and Messenger, `Isa, one of the five Great Messengers.
انتَبَذَتْ مِنْ أَهْلِهَا مَكَاناً شَرْقِياً
(she withdrew in seclusion from her family to place facing east.) 19:16 This means that she withdrew from them and secluded herself from them. She went to the eastern side of the Sacred Masjid (in Jerusalem). It is reported from Ibn `Abbas that he said, "Verily, I am the most knowledgeable of Allah's creation of why the Christians took the east as the direction of devotional worship. They did because of Allah's statement,
انتَبَذَتْ مِنْ أَهْلِهَا مَكَاناً شَرْقِياً
(When she withdrew in seclusion from her family to a place facing east.) Therefore, they took the birthplace of `Isa as their direction of worship." Concerning Allah's statement,
فَاتَّخَذَتْ مِن دُونِهِم حِجَاباً
(She placed a screen before them;) This means that she hid herself from them and concealed herself. Then, Allah sent Jibril to her.
فَتَمَثَّلَ لَهَا بَشَراً سَوِيّاً
(and he appeared before her in the form of a man in all respects.) 19:17 This means that he came to her in the form of a perfect and complete man. Mujahid, Ad-Dahhak, Qatadah, Ibn Jurayj, Wahb bin Munabbih and As-Suddi all commented on Allah's statement,
فَأَرْسَلْنَآ إِلَيْهَآ رُوحَنَا
(then We sent to her Our Ruh,) "It means Jibril."
قَالَتْ إِنِّى أَعُوذُ بِالرَّحْمَـنِ مِنكَ إِن كُنتَ تَقِيّاً
(She said: "Verily, I seek refuge with the Most Gracious from you, if you do fear Allah.") This means that when the angel (Jibril) appeared to her in the form of a man, while she was in a place secluded by herself with a partition between her and her people, she was afraid of him and thought that he wanted to rape her. Therefore, she said,
إِنِّى أَعُوذُ بِالرَّحْمَـنِ مِنكَ إِن كُنتَ تَقِيّاً
(Verily, I seek refuge with the Most Gracious from you, if you do fear Allah.) She meant, "If you fear Allah," as a means of reminding him of Allah. This is what is legislated in defense against (evil), so that it may be repulsed with ease. Therefore, the first thing she did was try to make him fear Allah, the Mighty and Sublime. Ibn Jarir reported from `Asim that Abu Wa'il said when mentioning the story of Maryam, "She knew that the pious person would refrain (from committing evil) when she said,
إِنِّى أَعُوذُ بِالرَّحْمَـنِ مِنكَ إِن كُنتَ تَقِيّاًقَالَ إِنَّمَآ أَنَاْ رَسُولُ رَبِّكِ
("Verily, I seek refuge with the Most Gracious from you, if you do fear Allah." He said: "I am only a messenger from your Lord...") This means that the angel said to her in response, and in order to remove the fear that she felt within herself, "I am not what you think, but I am the messenger of your Lord." By this he meant, "Allah has sent me to you." It is said that when she mentioned the (Name of the) Most Beneficent (Ar-Rahman), Jibril fell apart and returned to his true form (as an angel). He responded, (إِنَّمَآ أَنَاْ رَسُولُ رَبِّكِ لِيَهَب لَكِ غُلَـمًا زَكِيًّا) `I am only a messenger from your Lord, to provide to you the gift of a righteous son.'
قَالَتْ أَنَّى يَكُونُ لِى غُلَـمٌ
(She said: "How can I have a son...") This means that Maryam was amazed at this. She said, "How can I have a son" She said this to mean, "In what way would a son be born to me when I do not have a husband and I do not commit any wicked acts (i.e. fornication)" For this reason she said,
وَلَمْ يَمْسَسْنِى بَشَرٌ وَلَمْ أَكُ بَغِيّاً
(when no man has touched me, nor am I Baghiyya) The Baghiyy is a female fornicator. For this reason, a Hadith has been reported prohibiting the money earned from Baghiyy.
قَالَ كَذَلِكَ قَالَ رَبُّكَ هُوَ عَلَىَّ هَيِّنٌ
(He said: "Thus said your Lord: `That is easy for Me (Allah)...") This means that the angel said to her in response to her question, "Verily, Allah has said that a boy will be born from you even though you do not have a husband and you have not committed any lewdness. Verily, He is Most Able to do whatever He wills." Due to this, he (Jibril) conveyed Allah's Words,
وَلِنَجْعَلَهُ ءَايَةً لِّلْنَّاسِ
(And (We wish) to appoint him as a sign to mankind) This means a proof and a sign for mankind of the power of their Maker and Creator, Who diversified them in their creation. He created their father, Adam, without a male (father) or female (mother). Then, He created Hawwa' (Adam's spouse) from a male (father) without a female (mother). Then, He created the rest of their progeny from male and female, except `Isa. He caused `Isa to be born from a female without a male. Thus, Allah completed the four types of creation (of the human being), which proves the perfection of His power and the magnificence of His authority. There is no god worthy of worship except Him and there is no true Lord other than Him. Concerning Allah's statement,
وَرَحْمَةً مِّنَّا
(and a mercy from Us,) This means, "We will make this boy a mercy from Allah and a Prophet from among the Prophets. He will call to the worship of Allah and monotheistic belief in Him. This is as Allah, the Exalted, said in another Ayah,
إِذْ قَالَتِ الْمَلَـئِكَةُ يمَرْيَمُ إِنَّ اللَّهَ يُبَشِّرُكِ بِكَلِمَةٍ مِّنْهُ اسْمُهُ الْمَسِيحُ عِيسَى ابْنُ مَرْيَمَ وَجِيهًا فِي الدُّنْيَا وَالاٌّخِرَةِ وَمِنَ الْمُقَرَّبِينَ - وَيُكَلِّمُ النَّاسَ فِى الْمَهْدِ وَكَهْلاً وَمِنَ الصَّـلِحِينَ
((Remember) when the angels said: "O Maryam! Verily, Allah gives you the good news of a Word from Him, his name will be Al-Masih, `Isa, the son of Maryam, held in honor in this world and in the Hereafter, and will be one of those who are near to Allah. And he will speak to the people, in the cradle and in manhood, and he will be one of the righteous.) 3:45-46 This means that he will call to the worship of his Lord in his cradle and while and adult. Concerning His statement,
وَكَانَ أَمْراً مَّقْضِيّاً
(and it is a matter (already) decreed (by Allah).) This is the completion of Jibril's dialogue with Maryam. He informed her that this matter was preordained by Allah's power and will. Muhammad bin Ishaq said,
وَكَانَ أَمْراً مَّقْضِيّاً
(and it is a matter (already) decreed (by Allah).) "This means that Allah determined to do this, so there is no avoiding it."
Vjerovjesniče, kazuj kur’ansko kazivanje o Merjemi, koja se povukla od svojih ukućana na istočnu stranu.
-Ey Resul!- Sana indirilen Kur'an'da Meryem -aleyhisselam-'ın haberini de zikret. Hani ailesinden ayrılıp tek başına doğu yönündeki bir yerde inzivaya çekildi.
Hỡi Thiên Sứ Muhammad! Ngươi hãy nhắc lại trong Kinh Qur'an được ban xuống cho Ngươi thông tin về Mar-yam khi Nàng ta đi lánh mặt người thân của mình tại một nơi ở hướng Đông.
Commentary
The word انتَبَذَتْ is derived from نَبَذ which means to throw away or to cast away. Hence, the meaning of انتَباَذَ is to withdraw from the crowd. مَكَانًا شَرْقِيًّا denotes that she retired to a secluded corner of the house facing east. The purpose of her shifting to a secluded corner of the house has been differently explained. Some say she had moved there to take a bath, while others say that she had moved as usual to a secluded corner on the eastern side of her place of worship for offering her prayers. Qurtubi has given preference to the second explanation. According to Sayyidna Ibn ` Abbas ؓ ، this is the reason why the Christians face east when offering their prayers, and revere the eastern direction.
And mention, O Messenger, in the book revealed to you the story of Mary (peace be upon her), when she moved away from her family and stayed separately in a place to their east.
Mensajero, recuerda la historia de María que se encuentra en el libro donde se te reveló, cuando ella se apartó de su familia y se retiró a un lugar al oriente.
E rammenta – o Messaggero – nel Corano a te rivelato, la storia di Maryem, pace a lei, quando si allontanò dalla sua famiglia e si ritirò verso oriente.
I Merjema je napravila zastor da se zakloni od svoje porodice, prilikom ibadeta svome Gospodaru, te joj je Svevišnji Allah poslao meleka Džibrila u liku prelijepog muškarca. Zbog toga se Merjema prepala da joj taj što se pojavio želi zlo nanijeti.
Lalu ia memasang tabir yang melindunginya dari kaumnya, agar mereka tidak melihat ibadahnya terhadap Tuhannya, lalu Kami mengutus Jibril -'alaihissalām- kepadanya, maka ia menampakkan diri dihadapannya dalam rupa manusia yang sempurna, maka Maryam pun merasa khawatir bila ia akan melakukan kejahatan pada dirinya.
Nàng đã giăng một bức màn để không ai nhìn thấy mình lúc Nàng thờ phượng Thượng Đế của Nàng. TA (Allah) đã cử đại Thiên Thần Jibril xuống, Y đã xuất hiện trước mặt Nàng dưới hình hài một người phàm toàn diện khiến Nàng lo sợ Y có ý định xấu với Nàng
En plus de s’être éloignée d’eux, elle se dissimula à leur vue afin qu’ils ne la voient pas lorsqu’elle adore son Seigneur. Nous lui envoyâmes alors Gabriel qui se présenta à elle sous l’apparence d’un homme bien proportionné et elle craignit qu’il lui veuille du mal.
Saka gumawa siya para sa sarili niya, mula sa pagbukod sa kanila, ng isang panakip na tatakip sa kanya upang hindi sila makakita sa kanya sa sandali ng pagsamba niya sa Panginoon niya, saka isinugo Namin sa kanya si Anghel Gabriel – sumakanya ang pagbati ng kapayapaan, saka nag-anyo ito sa kanya sa anyo ng isang taong lubos ang pagkalikha kaya nangamba siya na ito ay magnais sa kanya ng isang kasagwaan.
Kavmi ile kendisi arasına Rabbine olan ibadetini görmeyecekleri bir perde edindi. Biz ona Cebrail -aleyhisselam-'ı gönderdik. Tam bir insan suretinde ona gözüktü. Meryem de bu kimsenin ona zarar vermek istemesinden korktu.
Ella se colocó tras un velo para cubrirse de las personas, de modo que no pudieran verla cuando estaba adorando a su Señor. Entonces le envié a Gabriel u, que se le apareció con forma humana. Sin embargo, ella pensó que él tenía una intención maligna hacia ella.
Thus, she made for herself a veil from the people which would cover her, so that they cannot see her when she is worshipping her Lord. Then I sent Gabriel (peace be upon him) to her, thus he appeared to her in the form of a perfectly-formed human. So she thought he has a malicious intention towards her.
Pose, tra di lei e il suo popolo, un divisorio, in modo che non la vedessero mentre pregava il Suo Dio. Così le inviammo Jibrīl, pace a lui, e prese la forma perfetta di un uomo, e lei temette che volesse farle del male.
فَاَرسَلنَا اِلیھَا رُوحَنَا
"Then, We sent to her Our Spirit." - 19:17.
A majority of scholars hold the view that رُوح (Spirit) refers to Sayyidna Jibra'il (علیہ السلام) but some say that it refers to Sayyidna ` Isa (علیہ السلام) himself. Allah Ta` ala had placed before Sayyidah Maryam (علیہا السلام) the likeness of the son to be born to her. But the former version is more appropriate and is confirmed by the statement that follows.
فَتَمَثَّلَ لَھَا بَشَراً سَوِیَّا
"He took before her the form of a perfect human." - 19:17.
It is not given to a human being to see an angel in its real form, because he will be overwhelmed by fright at such an experience. This, indeed is, that happened to The Holy Prophet ﷺ in the cave of Hira' on his first encounter with Sayyidna Jibra'il (علیہ السلام) and again later on.
Sayyidna Jibra'il (علیہ السلام) appeared before Sayyidah Maryam (علیہا السلام) in the form of a man, so as not to frighten her. When Sayyidah Maryam (علیہا السلام) saw a man near her she became apprehensive of his intentions and said
Entonces, cuando lo vio en la forma humana que se dirigía hacia ella, dijo: “Me refugio en el Misericordioso de ti, ante cualquier daño que me pueda acontecer de tu parte, si eres piadoso y temes a Al-lah”.
E quando lo vide venire verso di lei nella forma perfetta di uomo, disse: "In verità, mi rifugio nel Compassionevole da qualsiasi male provenga da te, o tu, se sei devoto e temi Allāh"
Voyant cet homme bien proportionné se diriger vers elle, elle dit: Je me réfugie auprès du Tout Miséricordieux contre tout mal qui pourrait provenir de toi, si tu es pieux et que tu crains Allah.
So when she saw him in the form of a perfectly-formed human heading towards her, she said: “I seek protection of the Merciful from you that any harm should come to me from you, if you are pious and fear Allah”.
Vidjevši prelijepog muškarca u čiji se lik pretvorio melek Džibril, Merjema je uzviknula: “Utječem se Milostivom Allahu od tvog zla ili uznemiravanja, ako se Allaha bojiš!”
Khi Nàng nhìn thấy một người đàn ông lạ xuất hiện và tiến gần về phía mình, Nàng liền nói với người đàn ông đó trong lo sợ: tôi cầu xin Đấng Độ Lượng bảo vệ tôi tránh khỏi ông, chớ đến gần tôi, này người đàn ông, nếu ông là người sợ Allah thì hãy đi xa khỏi tôi.
إِنِّي أَعُوذُ بِالرَّحْمَـٰنِ مِنكَ seek refuge of the Rahman (All-Merciful), against you." (19:18) Some reports have it that when Sayyidna Jibra'il (علیہ السلام) heard these words he retreated a little in reverence of Allah's name.
إِن كُنتَ تَقِيًّا
"If you are God-fearing." - 19:18.
These are the words which a helpless person would utter to a cruel oppressor begging him that if he is a believer then he should desist from tormenting him. The intention is that Sayyidah Maryam (علیہا السلام) entreated Sayyidna Jibra'il (علیہ السلام) who stood before her in the guise of a man, that he should fear Allah and abstain from evil deeds. In short, the expressionإِن كُنتَ تَقِيًّا (if you are God-fearing - 19:18) is not a precondition for seeking the protection of Allah but a condition to make her prayer more effective and inducing. Some other commentators have said that this expression is used for emphasis, meaning that even if you fear Allah I seek His protection; and if the position is otherwise then I shall seek Allah's refuge with added vehemence. (Mazhari)
Onu kendisine doğru yönelmiş, normal yaratılışta bir insan suretinde görünce ona: "Eğer Allah’tan korkan takvalı bir kimse isen, sana karşı Rahman'ın himayesini dilerim.
Ketika ia melihatnya dalam rupa manusia yang sempurna tengah menuju kepada dirinya, ia berkata, "Sungguh aku berlindung kepada Tuhan Yang Maha Pengasih dari keburukan yang akan anda lakukan, jika engkau benar-benar orang bertaqwa yang takut kepada Allah."
Kaya noong nakita niya ito sa anyo ng isang taong lubos ang pagkalikha habang dumadako sa kanya ay nagsabi siya: "Tunay na ako ay nagpapakalinga sa Napakamaawain laban sa iyo na may umabot sa akin mula sa iyo na isang kasagwaan, O heto. Kung ikaw ay isang mapangilag sa pagkakasala, mangangamba ka kay Allah."
Džibril joj, međutim, reče: “Ja nisam ljudsko biće, nego izaslanik tvoga Gospodara, mene je Allah, džellešanuhu, poslao da ti poklonim neporočna, čestita i čista dječaka.”
Gabriel répondit: Je ne suis pas un être humain mais plutôt un messager que ton Seigneur a envoyé afin de te donner un fils bon et pur.
Gabriel (peace be upon him) said: “I am not a human. I am only a Messenger from your Lord who He has sent to you for me to give you a good pure child”.
Disse Jibrīl, pace a lui: "Io non sono un essere umano, in verità sono un messaggero del tuo Dio, che mi ha inviato a te per annunciarti un figlio buono e puro".
Nagsabi si Anghel Gabriel – sumakanya ang pagbati ng kapayapaan: "Ako ay hindi isang tao. Ako ay isang sugo lamang mula sa Panginoon mo, na nagsugo sa akin sa iyo upang maghandog ako sa iyo ng isang kaaya-ayang lalaking anak na dalisay."
لِأَهَبَ لَكِ غُلَامًا (to give you a boy - 19:19) Here Sayyidna Jibra'n (علیہ السلام) had attributed to himself the gift of the child because Allah Ta’ ala had sent him in order that he should breathe into her collar, and this breath would be the means of her conceiving the child, whereas in reality this gift was by the act of Allah.
Jibril berkata, "Aku bukanlah manusia, namun aku adalah seorang utusan Tuhanmu, Dia mengutusku padamu untuk menyampaikan anugrah padamu berupa anak laki-laki yang baik lagi suci."
Cebrail -aleyhisselam-: "Ben beşer değilim. Ancak ben Rabbinin sana tertemiz bir oğul bahşetmesinden dolayı sana gönderdiği elçisiyim." dedi.
Đại Thiên Thần Jibril nói với Nàng:Ta không phải người phàm, quả thật ta là vị Sứ Giả của Thượng Đế của Ngươi, Ngài cử ta đến để báo cho Ngươi một tin mừng rằng Ngài sẽ ban cho Ngươi một đứa con trai trong sạch và phúc lành.
Gabriel u dijo: “No soy un humano. Solo soy un Mensajero de tu Señor y he sido enviado para albriciarte un hijo bueno y puro”.
Maryem disse, meravigliata: "Come posso avere un figlio se non mi ha toccato alcun marito, o altri, e non sono un'adultera, così che possa nascermi un figlio?!"
“Kako ću roditi dječaka”, upitala je Merjema iznenađeno, “kad nisam živjela u braku, a niti sam počinila nemoral?”
Etonnée, Marie s’exclama: Comment pourrais-je avoir un fils alors que je n’ai pas d’époux et que je ne pratique pas la fornication ?
Mary said surprisingly: “How can I have a child when neither a husband nor anyone else has come near me nor am I an adulteress that I should have a child?”
Nagsabi si Maria habang nagtataka: "Papaanong magkakaroon ako ng isang anak na lalaki samantalang walang nakalapit sa akin na isang asawa ni iba pa rito at hindi ako isang nangangalunya upang magkaroon ako ng isang anak?"
Mar-yam ngạc nhiên bảo với đại Thiên Thần Jibril: Làm sao tôi có thể có con trong khi tôi chưa có chồng và cũng không hề chung đụng với người đàn ông nào, và hơn nữa tôi cũng không phải là dạng phụ nữ hư đốn quan hệ bừa bãi.
Meryem şaşırmış bir halde: "Bana bir eş ya da başkası yaklaşmamış ve ben zinakâr biri olmadığım halde nasıl bir oğlum olabilir?" dedi.
Dalam keadaan heran, Maryam berkata, "Bagaimana mungkin aku memiliki anak laki-laki padahal tidak ada seorang suami atau laki-laki lain pun yang menyentuhku, dan aku bukan pula seorang pezina hingga harus memiliki anak?!"
María dijo sorprendida: “¿Cómo puedo tener un hijo cuando no tengo marido ni he fornicado?”
Jibril berkata kepadanya, "Benarlah ucapanmu bahwa tidak ada seorang suami atau laki-laki pun yang menyentuhmu dan engkau bukan pula seorang pezina, akan tetapi Tuhanmu berfirman, 'Penciptaan anak tanpa ayah sungguh mudah bagi-Ku; agar anak yang dikaruniakan padamu tersebut menjadi tanda kebesaran dan kekuasaan Allah bagi manusia dan juga sebagai rahmat Kami atasmu dan atas orang-orang beriman kepada kerasulannya. Penciptaan anakmu ini merupakan ketentuan Allah yang telah diputuskan dan telah tertulis di Loh Mahfuz.”
Nagsabi sa kanya si Anghel Gabriel: "Ang usapin ay gaya ng nabanggit mo na ikaw ay hindi nasaling ng isang asawa ni ng iba pa rito at hindi naging isang mangangalunya, subalit ang Panginoon mo – kaluwalhatian sa Kanya – ay nagsabi: 'Ang paglikha sa isang batang lalaki nang walang ama ay magaan sa Akin,' at upang ang anak na ipagkakaloob sa iyo ay maging isang palatandaan para sa mga tao sa kakayahan ni Allāh at maging isang awa mula sa Kanya para sa iyo at para sa sinumang sumampalataya sa Kanya. Ang paglikha sa anak mong ito ay isang pagtatadhana mula kay Allāh na naitakda, na nakasulat sa Tablerong Pinag-iingatan."
Đại Thiên Thần Jibril nói với Mar-yam: Sự việc sẽ diễn ra đúng như những gì ta đã truyền mặc dù người không có chồng cũng như không người đàn ông nào từng chạm đến ngươi và ngươi cũng không phải là một người phụ nữ hư đốn. Bởi Thượng Đế của ngươi - Allah - Đấng Tối Cao và Quyền Năng đã phán: Việc tạo hóa một đứa con không cần người cha là điều dễ dàng đối với TA, và đứa con mà TA sẽ ban cho ngươi (Mar-yam) sẽ là một dấu lạ cho nhân loại về quyền năng của TA và cũng là hồng ân từ TA cho ngươi và những ai có đức tin; và việc tạo hóa đứa con này cho ngươi là một sự tiền định từ TA đã được ghi trong "Văn Bản Lưu Trữ" (hay còn gọi là Quyển Kinh Mẹ).
Mary, in accordance with her mother’s pledge, was placed in the service of the Haykal (Solomon’s Temple). The eastern part of the Haykal of ancient times was set apart for women. Mary hung a curtain in a corner in this part to segregate herself from others and devote herself entirely to worship. Soon thereafter, she found a strong healthy man standing before her. It was only natural that this made her suddenly afraid. But the stranger said that he was an angel and that he had come from God to perform the miracle of giving Mary a son. This miraculous birth of Jesus was a great sign from God. The purpose of this was to leave the people in no doubt as to his having been sent by God, so that they should accept whatever he said on His behalf. But, in spite of such clear signs, they refused to accept him.
Jibrīl le disse: "Le cose stanno come dici, non ti ha toccato alcun marito o altri, e non sei un'adultera, e il Tuo Dio, gloria Sua, ha detto: "La creazione di un figlio senza padre è cosa facile per me; e che il figlio che ti è stato donato sia un Segno, rivolto alla gente, che testimoni la Potenza di Allāh, e Misericordia, da parte Nostra, verso di te e tutti coloro che gli crederanno. La creazione di questo tuo figlio è un decreto stabilito dal tuo Dio, scritto nella Matrice del Libro".
Gabriel le dijo: “Así será, a pesar de que ni esposo ni nadie te ha tocado, y tampoco eres una adúltera. Sin embargo, tu Señor dice: ‘Crear un hijo sin padre es fácil para Mí. Este niño que se te concede será una señal y una misericordia del poder de Al-lah para la humanidad, debido al bien que alcanzarán a través de él. La creación de este hijo tuyo es un asunto decidido por Al-lah y está escrito en la Tabla Protegida’”.
Gabriel lui répondit: Même si aucun homme ne t’a approchée, ni dans le cadre du mariage ni dans une relation illicite, ton Seigneur dit: Créer un enfant sans père M’est chose facile. Nous mettrons dans le garçon que tu auras, un signe du pouvoir d’Allah adressé aux gens et Nous ferons de lui une miséricorde de Notre part pour toi et pour ceux qui croient en lui. La création de ton fils est une décision déjà prise et consignée dans la Table Préservée.
Na to joj je Džibril rekao: “U pravu si, nisi bila udata, a niti si počinila nemoral, Allah te je sačuvao od nemorala. Međutim, Allahu je zaista lahko stvoriti dijete u utrobi žene, a da nije udata niti je počinila nemoral, jer Uzvišeni Allah može sve učiniti. I Gospodar će dati da se tako dogodi da bi to bio pokazatelj Njegove moći, i da Isa bude milost Božija u pogledu svoje majke i svog umeta. Eto, Svemogući Allah tako je odredio i to zapisao u Ploči pomno čuvanoj.”
Gabriel said to her: “The matter is as you said, namely that no husband or anyone else has touched you nor are you an adulteress. However, your Lord said: ‘To create a child without a father is easy for Me. And it is so that the child granted to you is a sign for people of the power of Allah, and a mercy from Me to them, due to the good they will achieve through him. And the creation of this child of yours is a fixed decree from Allah and written in the Preserved Tablet’.
Cebrail ona: "Evet böyle. Sana bir eş ya da başkası dokunmamıştır ve sen zinakâr biri de olmadın." dedi. Fakat Rabbin -Subhanehu ve Teâlâ- şöyle buyurdu: "Babasız bir çocuk yaratmak bana çok kolaydır. Sana bahşedilen bu çocuk Allah'ın kudretine dair insanlar için bir alamet, sana ve ona iman edenlere bir rahmet olacaktır. Senin çocuğunun yaratılması Allah tarafından takdir edilmiş ve Levh-i Mahfuz'da yazılmış bir husustur."
The Conception and the Birth
Allah, the Exalted, informs about Maryam that when Jibril had spoken to her about what Allah said, she accepted the decree of Allah. Many scholars of the predecessors (Salaf) have mentioned that at this point the angel (who was Jibril) blew into the opening of the garment that she was wearing. Then the breath descended until it entered into her vagina and she conceived the child by the leave of Allah. Muhammad bin Ishaq said, "When she conceived him and filled her water jug (at a well), she returned (to her people). After this, her menstrual bleeding ceased and she experienced what the pregnant woman experiences of sickness, hunger, change of color and there was even a change in the manner of her speech. After this, no people came to visit any house like they did the house of Zakariyya. The word spread among the Children of Israel and the people were saying, `Verily, her partner (in fornication) was Yusuf, because there was no one else in the temple with her except him.' So she hid herself from the people and placed a veil between herself and them. No one saw her and she did not see anyone else." Allah said;
فَأَجَآءَهَا الْمَخَاضُ إِلَى جِذْعِ النَّخْلَةِ
(And the pains of childbirth drove her to the trunk of a date palm.) This means that her pains of labor compelled her to go to the trunk of a date-palm tree that was at the place where she had secluded herself. The scholars differed over its location. As-Suddi said, "Her place of seclusion was to the east and that was where she would pray at the Sacred House of Jerusalem." Wahb bin Munabbih said, "She ran away and when she reached an area between Ash-Sham and Egypt, she was overcome by labor pains." In another narration from Wahb, he said, "This took place eight miles from the Sacred House of Jerusalem in a village that was known as Bayt Al-Lahm (Bethlehem)." I say, there are Hadiths about the Isra' (Night Journey of the Prophet ) that are reported by An-Nasa'i on the authority of Anas, and Al-Bayhaqi on the authority of Shadad bin Aws, that say that this took place at Bait Al-Lahm. Allah knows best. This is what is well known that the people all relate from each other. The Christians have no doubt held that the place of this occurrence was Bethlehem and this is what all the people relate. It has been related in a Hadith also, if the Hadith is authentic. Allah says, informing about her,
قَالَتْ يلَيْتَنِى مِتُّ قَبْلَ هَـذَا وَكُنتُ نَسْياً مَّنسِيّاً
(She said: "Would that I had died before this, and had been forgotten and out of sight!") In this is an evidence of the permissibility to wish for death when a calamity strikes. She knew that she was going to be tested with the birth, the people would not assist her, and they would not believe her story. After she was known as a devout worshipper among them, they now thought that she had become a fornicating whore. She said,
يلَيْتَنِى مِتُّ قَبْلَ هَـذَا
(Would that I had died before this,) She said this to mean before this situation.
وَكُنتُ نَسْياً مَّنسِيّاً
(and I had been forgotten and out of sight!) This means, "I wish I had not been created and I was nothing." This was mentioned by Ibn `Abbas. Qatadah said,
وَكُنتُ نَسْياً مَّنسِيّاً
(and I had been forgotten and out of sight!) "This means something unknown, forgotten and no one knew who I was."
Kaya nagdalang-tao siya nito matapos ng pag-ihip ng anghel saka lumayu-layo siya kasama nito patungo sa isang pook na malayo sa mga tao.
Meryem meleğin kendisine çocuğun ruhunu üfledikten sonra hamile kaldı ve insanlardan uzak bir yerde inzivaya çekildi.
I Merjema zanese Isaa, alejhis-selam, nakon što je melek Džibril puhnuo; ona se zatim sklonila daleko, onamo gdje je niko neće vidjeti.
Après que l’ange ait insufflé en elle, elle devint enceinte et se retira loin des gens.
Kemudian dia pun mengandung setelah malaikat meniupkan penciptaan janin padanya, lalu ia mengasingkan diri dengan kandungannya tersebut ke tempat yang jauh dari manusia.
22- Derken ona hamile kaldı ve onunla uzak bir yere çekildi.
23- Nihayet doğum sancısı onu bir hurma ağacının gövdesine (dayanmaya) sevketti. “Ah keşke, bundan önce ölseydim de unutulup gitmiş biri olsaydım.” dedi.
24- (Cebrail) ona alt tarafından şöyle seslendi: “Üzülme! Rabbin senin alt tarafında bir su arkı yarattı.”
25- “Hurma ağacının gövdesini kendine doğru silkele de üzerine olgunlaşmış taze hurmalar dökülsün.”
26- “Artık ye, iç ve gözün aydın olsun. Eğer insanlardan birini görürsen (işaret diliyle) de ki: “Ben Rahmân’a (susma) orucu adadım. Onun için bugün hiçbir insanla konuşmayacağım.”
22. Yani Meryem, İsa’ya hamile kalınca rezil olmaktan korktu ve insanlardan uzaklaşarak “uzak bir yere çekildi.”
23. Doğum vakti yaklaşınca doğum sancısı, onu bir hurma ağacının gövdesine dayanmaya mecbur etti. Doğum ağrılarından, yeme ve içmekten uzak kalmaktan ve insanların dedikodularından dolayı kalbi ızdırap duyup bu duruma sabredemeyeceğinden endişeye kapılınca bu olaydan önce ölmeyi ve unutulup gitmiş olmayı, kimse tarafından hatırlanmayan biri olmayı temenni etti. Bu temenni, bu şekildeki tedirgin eden zorlu bir hale binaen yapılmıştır. Aslında böyle bir temenninin onun faydasına ve hayrına olacak bir tarafı yoktur. Hayır ve fayda, takdir edilenin meydana gelmesindedir.
24. İşte o vakit melek, endişesini teskin etti, bu ızdırabını dindirerek ona sebat verdi ve ona alt tarafından seslendi. Meleğin ona alttan seslenmesi, seslendiği yerin bulunduğu yerden biraz daha aşağıda olması ihtimalini hatıra getiriyor. Melek ona:“Üzülme”, yani bu işten dolayı tedirgin olma, kederlenme, dedi. “Rabbin senin alt tarafında” su içebileceğin “bir su arkı yarattı.”
25. “Hurma ağacının gövdesini kendine doğru silkele de üzerine olgunlaşmış” lezzetli ve faydalı “taze hurmalar dökülsün.”
26. “Artık” o hurmadan “ye” ve o arktan su “iç, gözün” İsa sebebiyle “aydın olsun.” Bu sözler, doğum sancılarından kurtulacağından, afiyetle yiyip içeceği şeylerin hazır olacağından yana ona bir teskin ve huzur vermek içindi. İnsanların dedikodularına gelince ona karşı da herhangi bir insan görecek olursa işaret yoluyla şunları söylemesini emretti:“Ben Rahmân’a (susma) orucu adadım. Onun için bugün hiçbir insanla konuşmayacağım.” Yani onlara hiçbir söz söyleme, böylelikle onlarla konuşup da onların sözlerini dinlemekten yana rahata kavuşacaksın. Susma orucu, onlarca bilinen meşru bir ibadet idi. Meryem’e kendisine yöneltilebilecek ithamı reddetme hususunda insanlarla konuşmamasını emredilmesi, insanların onu tasdik etmeyeceklerinden, dolaysıyla da bunda bir fayda olmayacağından dolayıdır. Diğer taraftan beşikte bulunan İsa’nın söyleceği sözlerle onun tertemiz olduğunun açıklanması içindir ki bu, onun temiz oluşunun en büyük şahididir. Çünkü kocasız bir kadının çocuk sahibi olması ve buna karşılık onun herhangi bir babasının olmadığını iddia etmesi, ileri sürülecek en ağır iddialardandır ki buna dair birçok şahit getirilecek olsa dahi bu iddiayı kimse kabul edilmez. Onun için bu olağanüstü hadisenin doğruluğunun delili de kendi türünden olağanüstü bir hadise kılınmıştır ki bu da son derece küçük (bebek) olan İsa’nın konuşmasıdır. Bundan dolayı Yüce Allah şöyle buyurmaktadır:
E lei divenne gravida dopo il soffio dell'angelo, e così si allontanò in un luogo distante dalla gente.
So she conceived him after the angel blew into her, then she withdrew with him to a place far from the people.
Ella quedó embarazada luego de que el ángel insuflara en ella el espíritu, por lo que ella se retiró a un lugar apartado de la gente.
Rồi Mar-yam thụ thai sau khi được Đại Thiên Thần Jibril thổi vào bụng và sau đó đi lánh mặt mọi người ở một nơi xa.
"Maka Maryam mengandungnya, lalu dia menyisihkan diri dengan kandungannya itu ke tempat yang jauh. Maka rasa sakit akan melahirkan anak memaksanya (bersandar) pada pangkal pohon kurma, dia berkata, 'Aduhai, alangkah baiknya aku mati sebelum ini, dan aku menjadi sesuatu yang tidak berarti, lagi dilupakan.' Maka Jibril menyerunya dari tempat yang rendah, 'Janganlah kamu bersedih hati, sesungguhnya Rabbmu telah men-jadikan anak sungai di bawahmu. Dan goyangkanlah pangkal pohon kurma itu ke arahmu, niscaya pohon itu akan menjatuhkan buah kurma yang masak kepadamu. Maka makan, minum dan ber-senang hatilah kamu. Jika kamu melihat seorang manusia, maka katakanlah, 'Sesungguhnya aku telah bernadzar berpuasa untuk Dzat Yang Maha Pemurah, maka aku tidak akan berbicara dengan seorang manusia pun pada hari ini'." (Maryam: 22-26).
(22) Saat Maryam mengandung Isa عليه السلام, dia khawatir akan menghadapi celaan, maka dia pun menjauh dari manusia ke tempat yang terpencil.
(23) Ketika masa kelahiran sudah dekat, rasa sakit menje-lang persalinan memaksanya bersandar pada pangkal pohon kurma. Tatkala dia mulai didera rasa sakit (menjelang) melahirkan, perih-nya jauh dari makanan dan minuman, pedihnya hatinya karena komentar miring orang banyak, dan mencemaskan kemampuan-nya untuk bersabar, maka dia berandai-andai, bahwa dia mati sebelum mengalami kejadian ini, hingga menjadi tak berarti lagi dilupakan (oleh manusia), dan tidak disebut-sebut (lagi). Pengan-daian itu bertolak dari kondisi yang merisaukan(nya) tadi, padahal tidak ada nilai kebaikan dan kemaslahatan sama sekali baginya saat menginginkan kematian itu. Kebaikan hanya terwujud dengan menghargai apa yang telah terjadi.
(24) Ketika itu, malaikat datang menenangkan rasa kekha-watirannya dan meneguhkan hati serta memanggilnya dari bawah. Mungkin saja malaikat berada di tempat yang lebih rendah dari-pada tempat Maryam. Malaikat mengatakan, "Janganlah engkau bersedih hati ! Maksudnya janganlah engkau mengeluh dan jangan pula menghiraukan (keadaanmu). ﴾ قَدۡ جَعَلَ رَبُّكِ تَحۡتَكِ سَرِيّٗا 24 ﴿ "Sesungguh-nya Rabbmu telah menjadikan anak sungai di bawahmu," maksudnya sebuah sungai yang bisa engkau minum airnya.
(25) ﴾ وَهُزِّيٓ إِلَيۡكِ بِجِذۡعِ ٱلنَّخۡلَةِ تُسَٰقِطۡ عَلَيۡكِ رُطَبٗا جَنِيّٗا 25 ﴿ "Dan goyangkanlah pangkal pohon kurma itu ke arahmu, niscaya pohon itu akan menjatuh-kan buah kurma yang masak kepadamu," yaitu kurma yang segar, lezat, dan bermanfaat.
(26) ﴾ فَكُلِي ﴿ "Maka makanlah," dari kurma itu ﴾ وَٱشۡرَبِي ﴿ "dan minumlah," dari (air) sungai itu ﴾ وَقَرِّي عَيۡنٗاۖ ﴿ "bersenang hatilah kamu," dengan kehadiran Nabi Isa عليه السلام. Ini adalah pelipur lara baginya, dari sisi selamat (terhindar) dari rasa sakit saat melahirkan, dan memperoleh makan dan minum serta ketenangan. Sedangkan (penghibur) baginya dari masalah ejekan manusia, maka Allah memerintahkannya (jika melihat seseorang) agar mengatakan dengan bahasa isyarat, ﴾ إِنِّي نَذَرۡتُ لِلرَّحۡمَٰنِ صَوۡمٗا ﴿ "Sesungguhnya aku telah bernadzar berpuasa untuk Dzat Yang Maha Pemurah," maksudnya bernadzar untuk diam ﴾ فَلَنۡ أُكَلِّمَ ٱلۡيَوۡمَ إِنسِيّٗا 26 ﴿ "maka aku tidak akan berbicara dengan seorang manusia pun pada hari ini," maksudnya, janganlah engkau mengajak mereka berbicara agar engkau bisa selamat dari perkataan dan omongan mereka. Pada saat itu, sudah dimaklumi bahwa diam merupakan sejenis ibadah yang disyari'at-kan. Maryam tidak diperintahkan untuk berbincang-bincang de-ngan mereka dalam rangka menepis tuduhan dari dirinya, karena masyarakat tidak mempercayainya, dan tidak ada manfaatnya, serta supaya rehabilitasi namanya melalui penjelasan Nabi Isa saat masih dalam ayunan menjadi kesaksian yang paling kuat atas kesuciannya. Karena, sesungguhnya kemunculan seorang wanita dengan membawa anak tanpa memiliki suami dan mengaku bahwa si anak bukan berasal dari seseorang (lelaki), termasuk bualan ko-song yang besar, yang meskipun telah dihadirkan beberapa saksi, niscaya si wanita itu tidak akan dipercayai. Lalu, Allah menjadikan bukti kejadian luar biasa ini dengan peristiwa yang serupa (luar biasa pula), yaitu ucapan Nabi Isa pada saat masih mungil sekali.
Oleh karena itu, Allah berfirman,
Los dolores del parto la abrumaron y la hicieron refugiarse junto al tronco de una palmera. María dijo: “¡Si tan solo hubiera muerto antes de este día y hubiera sido algo que ni siquiera se ha mencionado, para que no se piense mal de mí!”
And the pangs of childbirth struck her and made her take refuge by the trunk of a date tree. Mary said: “If only I had died before this day and I was something not even mentioned, so that bad is not thought of me”.
Doğum sancısı onu bir hurma ağacına (dayanmaya) sevk etti. Meryem -aleyhisselam-: "Keşke bugünden önce ölseydim, benim hakkımda kötü düşünmemeleri için unutulup gitseydim." dedi.
Commentary
Injunction in respect of desire for death
If her desire for death was due to worldly problems then she may be excused on the ground that she was overpowered by the surrounding circumstances and had reached a state of mind usually called by the mystics as غلبۃ الحال "Ghalabah-tul-Hal." But if the desire for death was due to religious consideration, it was justifiable in its own right, because she feared that people would talk ill of her and she would not be able to endure it with patience. This could be tantamount to committing a sin of showing impatience and only death could save her from such a predicament.
The vow of silence has been prohibited under the Islamic Law
Before the advent of Islam silence was also a form of worship, and those who observed this fast were not supposed to speak from dawn to dusk. Islam cancelled this fast and made it mandatory to refrain from idle talk, lying and back-biting. Refraining from normal conversation is not a form of worship in Islam anymore and, hence to take a vow of silence is also not permissible. Abu Dawud (رح) has reported the following Hadith from the Holy Prophet ﷺ .
لا یتم بعد احتلام ، ولا صمات یوم الی اللیل
It means that a child who has lost his father may not be regarded as an orphan after attaining puberty, and the rules pertaining to an orphan cease to apply on him. And that remaining silent from dawn to dusk is not a form of worship in Islam (This Hadith has been rated by As-Suyuti and Al-` Azizi as Hasan).
She has been directed to eat the dates because it has been established medically that the use of water and dates gives relief in labour pains.
Conceiving a child without copulation with a man is not totally impossible
That Sayyidah Maryam (علیہا السلام) conceived and gave birth to a child was a miracle. And miracles, however improbable they may be in appearance, are not beyond Allah's power, rather, the more improbable they are, the more pronounced their miraculous nature. However, it cannot be taken as totally impossible, because according to some books of medical science, the lubricants found inside the female genitals are not merely a passive agent for conceiving a child; they also have a capacity of being active and a potential to make fetus by themselves without an external semen joining them. Ibn Sina (Avicenna), the famous medical scientist, has mentioned in his book 'Al-Qanun' that in a special disease, named by him as 'Raja' an imperfect form of even the organs of a fetus is shaped in the uterus of a woman without the intermediation of a male semen. So long as this potential is there, it cannot be taken as totally impossible, because some abnormal factor may increase this potential.
In verse 25 Allah Ta` ala commanded Sayyidah Maryam (علیہا السلام) to shake the date tree, although it was within His power to drop the dates in her lap. But here the suggestion is that one should strive to earn one's living, and that the struggle for sustenance does not conflict with one's trust in Allah (Ruh ul-Ma’ ani).
Mary was an unmarried lady of a respectable and religious family. Being pregnant meant a calamitous trial for a lady like her; a trial of unparalleled severity. Ridden with anxiety, she quietly left the Haykal and went to far-off Bethlehem. When the time came and the labour pains began, she went out of town and sat under a date-palm tree. What a chaste, unmarried lady like her was going through at the time can be imagined from these words she uttered: ‘Alas! Why didn’t I die before this, so that my very existence would have been obliterated from people’s memories?’
Saka nagpasakit sa kanya ang sakit ng panganganak at nagpapunta ito sa kanya tungo sa katawan ng punong datiles. Nagsabi si Maria – sumakanya ang pagbati ng kapayapaan: "O sana ako ay namatay bago ng araw na ito at naging isang bagay na hindi nababanggit upang hindi magpalagay sa akin ng kasagwaan."
Setelah itu, ia pun ditimpa rasa sakit melahirkan, sehingga memaksanya untuk bersandar pada pohon kurma. Maryam berkata, "Duhai, alangkah baiknya bila aku mati sebelum hari ini dan aku menjadi sesuatu yang dilupakan, agar aku tidak disangka berbuat buruk."
I Merjemu porođajni bolovi prisiliše da dođe do stabla neke palme gdje je, strepeći od osude svog naroda, povikala: “Kamo sreće da sam umrla prije nego što sam ovo doživjela! Kamo sreće da nisam ni postojala! Kamo sreće da me niko nije poznavao, kako o meni loše ne bi mislio!”
C’est au pied d’un palmier que les douleurs de l’accouchement la surprirent. Marie dit: Si seulement la mort m’avait soustraite à ce monde bien avant ce jour. On m’aurait alors totalement oubliée et on ne m’aurait pas reproché cet enfantement suspect.
Rồi cơn đau hạ sinh đã đưa đẩy Mar-yam đến một cây chà là. Mar-yam tựa lưng vào thân cây chà là và than: Ôi ước gì mình chết đi trước ngày hôm nay, ước gì mình sẽ không được ai nhớ đến để khỏi mang tiếng làm chuyện xấu xa.
Venne afflitta dalle doglie, che la indussero ad appoggiarsi al tronco di una palma. Maryem disse, pace a lei: "Se solo fossi morta prima di questo giorno e fossi una cosa priva di importanza, in modo che non pensino male di me!"
Lúc đó, Ysa đã cất tiếng gọi mẹ từ dưới chân của Mar-yam và nói: Mẹ chớ đừng buồn, có thể Allah sẽ tạo bên dưới chân mẹ nguồn nước để mẹ uống.
Entonces Gabriel la llamó desde abajo del valle: “No te aflijas. Tu Señor te ha concedido un arroyo de agua del que puedes beber.
Così ‘Īsā la chiamò da sotto i suoi piedi: "Non ti affliggere, il tuo Dio ha creato, sotto i tuoi piedi, un ruscello da cui abbeverarti".
Then Gabriel called to her from the bottom of the valley: “Do not grieve. Your Lord has made for you a spring of water beneath you from which you can drink.
D’en-dessous d’elle, Jésus lui dit: Ne sois pas triste. Ton Seigneur a fait couler à tes pieds un ruisseau où tu peux t’abreuver.
Tad Merjemu pozva njezin sin Isa: “Ne žalosti se, ovo je Allahova odredba! On je dao da niže tebe poteče potok s pitkom vodom.”
What was said to Her after the Birth
Some reciters read the Ayah as,
مَنْ تَحْتِهَا
(Who was below her) Meaning the one who was below her called to her. Others recited it as,
مِن تَحْتِهَآ
(from below her) With the meaning of a preposition (from) instead of a pronoun (who). The scholars of Tafsir have differed over the interpretation of who was calling out. Al-`Awfi and others reported from Ibn `Abbas that he said,
فَنَادَاهَا مِن تَحْتِهَآ
(Then cried unto her from below her,) "This is referring to Jibrilbecause `Isa did not speak until she brought him to her people." Similarly, Sa`id bin Jubayr, Ad-Dahhak, `Amr bin Maymun, As-Suddi and Qatadah all said, "Verily, this is referring to the angel Jibril." This means that he (Jibril) called out to her from the bottom of the valley. Mujahid said,
فَنَادَاهَا مِن تَحْتِهَآ
(Then cried unto her from below her,) "This is referring to `Isa bin Maryam." Likewise, `Abdur-Razzaq reported from Ma`mar that Qatadah said that Al-Hasan said, "This is referring to her son (`Isa)." This is also one of the two opinions reported from Sa`id bin Jubayr -- that it was her son, `Isa, speaking. Sa`id said, "Have you not heard Allah saying,
فَأَشَارَتْ إِلَيْهِ
(Then she pointed to him.) Ibn Zayd and Ibn Jarir preferred this opinion in his Tafsir. Allah said,
أَلاَّ تَحْزَنِى
(Grieve not:) He called to her saying, "Do not grieve."
قَدْ جَعَلَ رَبُّكِ تَحْتَكِ سَرِيّاً
(your Lord has provided a Sariy under you.) Sufyan Ath-Thawri and Shu`bah reported from Abu Ishaq that Al-Bara' bin `Azib said, s
قَدْ جَعَلَ رَبُّكِ تَحْتَكِ سَرِيّاً
(your Lord has provided a Sariy under you.) "This means a small stream." Likewise, `Ali bin Abi Talhah reported that Ibn `Abbas said, "Sariy means a river." `Amr bin Maymun held the same view, as he said, "It means a river for her to drink from." Mujahid said, "It means river in the Syrian language." Sa`id bin Jubayr said, "Sariy is a small flowing river." Others said that Sariy refers to `Isa. This was said by Al-Hasan, Ar-Rabi` bin Anas, Muhammad bin `Abbad bin Ja`far, and it is one of the two opinions reported from Qatadah. It is also the view of `Abdur-Rahman bin Zayd bin Aslam. However, the first view seems to be the most obvious meaning. For this reason, Allah said after it,
وَهُزِّى إِلَيْكِ بِجِذْعِ النَّخْلَةِ
(And shake the trunk of date palm towards you,) meaning, "Grab the trunk of the date-palm tree and shake it towards yourself." Therefore, Allah blessed her by giving her food and drink. Then He said,
تُسَـقِطْ عَلَيْكِ رُطَباً جَنِيّاًفَكُلِى وَاشْرَبِى وَقَرِّى عَيْناً
(It will let fall fresh ripe dates upon you. So eat and drink and rejoice.) Meaning to be happy. This is why `Amr bin Maymun said, "Nothing is better for the woman confined in childbed than dried dates and fresh dates." Then he recited this noble Ayah. Concerning Allah's statement,
فَإِمَّا تَرَيِنَّ مِنَ البَشَرِ أَحَداً
(And if you see any human being,) This means any person that you see,
فَقُولِى إِنِّى نَذَرْتُ لِلرَّحْمَـنِ صَوْماً فَلَنْ أُكَلِّمَ الْيَوْمَ إِنسِيّاً
(Say: `Verily, I have vowed a fast unto the Most Gracious (Allah) so I shall not speak to any human being today.') Meaning, by signaling with gestures, not a statement by speech. This is so that she does not negate her oath itself,
فَلَنْ أُكَلِّمَ الْيَوْمَ إِنسِيّاً
(so I shall not speak to any human being today. ) Anas bin Malik commented on,
إِنِّى نَذَرْتُ لِلرَّحْمَـنِ صَوْماً
(I have vowed a fast unto the Most Gracious) He said; "A vow of silence." Likewise said Ibn `Abbas and Ad-Dahhak. The meaning here is that in their Law, when fasting, it was forbidden for them to eat and speak. As-Suddi, Qatadah and `Abdur-Rahman bin Zayd have all stated this view. `Abdur-Rahman bin Zayd said, "When `Isa said to Maryam,
أَلاَّ تَحْزَنِى
(Grieve not) She said, `How can I not grieve when you are with me and I have no husband nor am I an owned slave woman What excuse do I have with the people Woe unto me, if I had only died before this, and had been a thing forgotten and unknown.' Then, `Isa said to her, `I will suffice you with a statement,
فَإِمَّا تَرَيِنَّ مِنَ البَشَرِ أَحَداً فَقُولِى إِنِّى نَذَرْتُ لِلرَّحْمَـنِ صَوْماً فَلَنْ أُكَلِّمَ الْيَوْمَ إِنسِيّاً
(And if you see any human being, say: `Verily, I have vowed a fast unto the Most Gracious so I shall not speak to any human being this day.')' All of this is from the speech of `Isa to his mother." Wahb said the same as well.
Maka, Isa menyerunya dari bawah kedua kakinya, "Janganlah engkau bersedih! Sungguh Tuhanmu telah menjadikan anak sungai di bawahmu yang engkau bisa meminum darinya.
Saka nanawagan sa kanya si Jesus mula sa ilalim ng mga paa niya: "Huwag kang malungkot; naglagay nga ang Panginoon mo sa ilalim mo ng isang sapa ng tubig na makaiinom ka mula rito.
سَرِیّاً The literal meaning of the word سَرِی appearing in verse 24 is a small canal. Allah Ta’ ala caused a small stream to flow at the moment either by his direct command or through Sayyidna Jibra'il (علیہ السلام) . There are reports supporting both these probabilities. It is worth noting here that while describing the means to bring consolation to Sayyidah Maryam (علیہا السلام) water was mentioned first and then date as something to eat
Ayaklarının altından İsa ona seslenerek: "Üzülme sakın! Rabbin ayaklarının altından kendisinden içeceğin bir su arkı kılmıştır." dedi.
And hold the trunk of the tree and shake it; it will instantly drop fresh ripe dates on you.
Hurma ağacını sıkıca tut ve silkele ki senin için toplayacağın taze hurma dökülsün.
Ysa nói tiếp: Mẹ hãy lấy tay lắc thân cây cha là, những trái chín tươi sẽ rụng xuống ngay lập tức.
“I zatresi palmino stablo pa će po tebi pasti zrele, ukusne datule u pravo vrijeme uzbrane."
Humawak ka sa katawan ng punong datiles at yugyugin mo ito, may maglalaglagan sa iyo na mga hinog na datiles na sariwa na napitas sa oras ng mga ito.
Sostén el tronco del árbol y sacúdelo. Al instante caerán dátiles maduros y frescos sobre ti.
Prendi il tronco della palma e smuovilo: cadranno su di te datteri morbidi e freschi.
Lalu peganglah pangkal pohon kurma itu dan goyangkanlah niscaya pohon itu akan menggugurkan buah kurma yang mengkal dan ranum kepadamu saat itu juga.
Il ajouta: Pour te nourrir, secoue le tronc du palmier et alors, des dattes mures et fraîche tomberont près de toi.
In such difficult and trying circumstances, Mary could have had only one source of consolation, and that was that God’s angel should appear and reassure her; and that is exactly what happened. At that very movement, an angel came and told her to have no fear and said that whatever was taking place was in accordance with God’s plan. She was told that a spring of fresh water had been made to flow nearby, from which she might drink and that the palm tree would supply her with fresh fruits, which she might eat. As far as the child was concerned, the angel comforted her by saying that the miraculously born child was himself sufficient to defend her. She was advised to take a vow of strict silence as was customary among the Children of Israel. If anyone approached her and made enquiries, she was advised to point to the child, who would himself give a reply and absolve her of any responsibility.
So eat of the ripe dates, drink of the water, and be pleased with your child and do not grieve. And if you see any person who asks you regarding the child, say to him: ‘I have bound myself to silence for my Lord’s sake, so I will not speak to any person today’”.
But in the matter of their actual use the order was reversed i.e. eating was enjoined first and then drinking. It is perhaps because normally a person first makes arrangement for drinking water and then for food, specially such food as is more likely to produce thirst. But when it comes to their use the sequence gets reversed i.e. one eats first and then drinks water. (Ruh ul-Ma ani).
Taze hurmadan ye, sudan iç, yeni doğan bebeğinden dolayı mutlu ol, sakın üzülme. İnsanlardan birini görür de sana yeni doğan bebeğinden sorarsa ona de ki: "Ben Rabbim için kendime konuşmamayı adadım. Bugün hiç bir kimseyle konuşmayacağım."
Mange les dattes que tu as cueillies, bois de l’eau du ruisseau, réjouis-toi de la naissance de ton fils et n’éprouve pas de tristesse. Si tu rencontres quelqu’un et qu’il te questionne au sujet du nouveau-né, fais-lui comprendre: J’ai pris l’engagement devant Allah de rester silencieuse aujourd’hui. Je ne parlerai donc à personne.
Así que come de los dátiles maduros, bebe del agua y alégrate con tu hijo, y no te aflijas. Y cuando veas a alguien que te pregunte sobre el niño, dile: ‘Me he obligado a realizar un voto de silencio para mi Señor, así que hoy no hablaré con nadie’”.
Ysa nói tiếp: "Mẹ hãy ăn trái chà là chín tươi, hãy uống từ mạch nước dưới chân, và hãy vui vẻ lên về đứa con của mẹ và chớ đừng buồn nữa. Nếu mẹ thấy có người đến hỏi mẹ về đứa con của mẹ thì mẹ hãy nói với người đó: tôi đã nguyện với Thượng Đế của tôi rằng tôi sẽ nhịn nói chuyện, bởi thế tôi không nói chuyện với bất cứ ai trong ngày hôm nay."
Mangia i datteri e bevi l'acqua, e rasserenati del tuo nascituro, e non rattristarti. Se vedi qualcuno e dovesse chiederti riguardo il nascituro, digli: "In verità, ho fatto un voto di silenzio al mio Dio. Oggi non parlerò con nessuno"
Makanlah rutab itu, minumlah dari air itu, bergembiralah dengan kelahiran anakmu, dan jangan bersedih! Jika engkau melihat seseorang lalu bertanya tentang anak itu maka katakanlah, 'Sesungguhnya aku telah mewajibkan atas diriku untuk Tuhanku agar tidak berbicara dan hari ini aku tidak akan berbicara dengan seorang manusia pun'."
“I jedi datule i pij vodu, te budi vesela zbog svog sina! A ako vidiš danas bilo koga i upita te u vezi s ovim, reci mu: ‘Ja sam se zavjetovala Milostivom Allahu da ću šutjeti, pokoravajući se Allahu, i da danas ni s kim neću govoriti!’”
Kaya kumain ka mula sa mga sariwang datiles, uminom ka mula sa tubig, magpagalak ka ng sarili sa ipinanganak mo, at huwag kang malungkot. Saka kung makakikita ka kabilang sa mga tao ng isa man at nagtanong ito sa iyo tungkol sa lagay ng ipinanganak ay sabihin mo sa kanya: Tunay na Ako ay nagsatungkulin sa sarili ko para sa Panginoon ko ng isang pananahimik sa pagsasalita kaya hindi ako mangungusap ngayong araw sa isa man kabilang sa mga tao."
Kaya naghatid si Maria ng anak niya sa mga kalipi niya habang kinakarga ito. Nagsabi sa kanya ang mga kalipi niya habang mga nagmamasama: "O Maria, talaga ngang naghatid ka ng isang bagay na sukdulang tagapanirang-puri yayamang nagdala ka ng isang batang lalaking walang ama!
Kemudian Maryam membawa bayinya kepada kaumnya dengan menggendongnya, lalu dengan nada mengingkari kaumnya tersebut berkata kepadanya, "Wahai Maryam, sungguh engkau telah membawa sesuatu yang besar lagi mungkar karena datang dengan anak laki-laki yang lahir tanpa memiliki ayah.
27- Derken onu taşıyarak kavmine getirdi. (Ona) dediler ki: “Ey Meryem, gerçekten sen vahim bir iş yaptın!”
28- “Ey Hârûn’un kızkardeşi! Senin baban kötü bir adam değildi. Anan da iffetsiz bir kadın değildi.”
29- Bunun üzerine o da çocuğa işaret etti. Onlar da:“Beşikte bulunan küçük bir çocukla nasıl konuşalım?!” dediler.
30- (İsa) dedi ki: “Ben, Allah’ın kuluyum. O, bana Kitab verdi ve beni peygamber yaptı.”
31- “Nerede olursam olayım beni mübarek kıldı. Hayatta olduğum sürece bana namazı ve zekâtı emretti.”
32- “Beni anneme karşı itaatkar kıldı. Zorba ve bedbaht kılmadı.”
33- “Doğduğum günde, öldüğüm günde ve diri olarak kabirden kaldırılacağım günde selâm benim üzerimedir.”
27. Yani Meryem, loğusalığından şifa bulunca İsa’yı taşıyarak hiç aldırış etmeksizin ve hiç sıkılmaksızın kavminin yanına vardı. Bu şekilde davranması kendisinin tertemiz ve her türlü ithamdan uzak olduğunu bilmesindendir. Ona:“Ey Meryem, gerçekten sen vahim” son derece büyük ve kötü “bir iş yaptın!” dediler, bununla -haşa- hayasızlık ettiğini kasdetmişlerdi.
28. “Ey Hârûn’un kızkardeşi!” İfadenin zahirinden Hârûn’un, onun gerçek kardeşi olduğu anlaşılmaktadır. Meryem’i Hârûn’a nispet ederek ona seslendiler. Geçmiş peygamberlerin isimleri ile isimlenmek onların âdeti idi. Yoksa o, Musa’nın kardeşi Harun b. İmran değildi. Çünkü ikisi arasında uzun asırlar vardır. “Senin baban kötü bir adam değildi. Anan da iffetsiz bir kadın değildi.” Senin annen de baban da salih kimseler, kötülükten uzak kişilerdi. Özellikle de bu işaret ettikleri kötülükten uzak bir kimse idi. Bu sözden maksatları da şuydu: Sen, nasıl onların niteliklerinden ayrı düştün ve onların yapmadıkları bir işi yaptın? Çünkü soy sop çoğunlukla iyilikte olsun kötülükte olsun birbirine benzerler. Onlar da kalplerinde doğan duygu doğrultusunda böyle bir işi nasıl yaptı diye hayret ettiler.
29. Meryem de çocuğa işaret etti. Yani onunla konuşun, demek istedi. Bu şekilde işaret etmesine sebep, insanların kendisiyle konuşmaları halinde bu şekilde davranmasının emrolunmuş olmasıydı. Zira ona, insanlara:“Ben Rahmân’a (susma) orucu adadım. Onun için bugün hiçbir insanla konuşmayacağım” demesi emredilmişti. İsa ile konuşmalarını işaret edince bundan hayrete düşerek:“Beşikte bulunan bir çocukla nasıl konuşalım? dediler.” Çünkü bu, görülmüş bir şey değildir ve bu yaşta hiç kimse konuşmamıştır.
30. O vakit İsa aleyhisselam henüz beşikte bir bebek olduğu halde onlara hitap edip Allah’ın kulu olduğunu söyledi ve kendisinde ilâh olmaya yahut ilâhın oğlu olmaya layık bir sıfat bulunmadığını söyledi. Yüce Allah, İsa’ya uyduklarını iddia edip de:“Ben, Allah’ın kuluyum” sözünde ona muhalefet eden hristiyanların sözlerinden yüce ve münezzehtir. “O, bana Kitap verdi” Kitap vermeyi hükmetti “ve beni peygamber yaptı.” Böylelikle İsa aleyhisselam onlara Allah’ın kulu olduğunu, Allah’ın kendisine Kitabı öğrettiğini ve onu peygamberlerinden birisi kıldığını haber vermiş oldu. Bütün bunlar, İsa’nın bizzat sahip kılındığı kemal özelliklerindendir.
31. Daha sonra kendisinin başkalarını da kemale eriştireceğini söz konusu ederek şunları söyledi:“Nerede” hangi zaman ve mekânda “olursam olayım beni mübarek kıldı.” Hayrı öğretmek, ona davet etmek ve kötülükten alıkoymak hususlarında Allah beni mübarek/bereketli kıldı. Allah’a daveti hem sözlerinde hem de davranışlarında idi. Onunla birlikte oturan yahut onunla bir araya gelen herkes, onun bereketine nail olur ve onunla arkadaşlık eden onunla mutlu olurdu. “Hayatta olduğum sürece bana namazı ve zekâtı emretti.” Yani Allah, bana en büyükleri namaz olan kendi haklarını, en değerli ve üstünü zekât olan kul haklarını hayatta kaldığım sürece yerine getirmemi emretti. Yani ben, Rabbimin bana tavsiye edip emrettiğini yerine getirecek, gereğince amel edecek ve onu ifa edeceğim.
32. Yine Rabbim bana anneme itaat edip ona son derece güzel davranmamı, ona karşı gereken şekilde muamele etmemi de emretti. Çünkü onun üstün bir şerefi ve fazileti vardır. Diğer taraftan onun annelik hakkı ve buna bağlı diğer hakları da vardır. “Beni zorba” Allah’a karşı kibirlenen ve kullarına karşı da büyüklük taslayan biri “ve” dünya ve âhirette “bedbaht kılmadı.” Allah beni böyle birisi kılmadı, aksine kendisine itaat eden, O’na karşı zilletle boyun eğen, Allah’ın kullarına karşı alçak gönüllü ve beni bana uyanlarla birlikte dünya ve âhirette mutluluğa kavuşan birisi kıldı.
33. İsa bu kemal sıfatlara ve övülecek güzel hasletlere sahip olduğundan ötürü devamla şunları söylemiştir:“Doğduğum günde, öldüğüm günde ve diri olarak kabirden kaldırılacağım günde selâm benim üzerimedir.” Yani Rabbimin lütuf ve keremi sayesinde ben doğduğum günde de öldükten sonra diriltileceğim günde de kötülüklerden, şeytandan ve cezaya çarptırılmaktan kurtulup esenliğe kavuşturuldum. Bu, İsa’nın her türlü dehşetten ve günahkârlar yurdundan esenlikte olmasını, buna karşılık esenlik yurdu olan cennetin ahalisinden olmasını gerektirir. İşte bu, onun Allah’ın rasûlü ve O’nun gerçek bir kulu olduğuna dair pek büyük bir mucize ve göz kamaştırıcı bir delildir.
Commentary
فَأَتَتْ بِهِ قَوْمَهَا تَحْمِلُهُ
"Then she came to her people carrying him." - 19:27
These words suggest that when Sayyidah Maryam (علیہا السلام) was comforted by the super-natural indications that Allah Ta` ala will protect her from disgrace, she took the newborn baby with her to her house. As to the time when she returned home after giving birth to the child, Ibn ` Asa' akir has narrated through Ibn ` Abbas ؓ that she returned home to her people forty days after the birth of the child i.e. after the completion of the period of Nifas (the bleeding period after the birth of a child). (Ruh ul-Ma` ani)
شَيْئًا فَرِيًّا (Something grave indeed - 19:27). The word فَرِی in Arabic language means to cut or to split, and is used to describe a task where a great deal of cutting and chopping is involved. However, Abu Hayyan has said that the word فَرِی means anything having preposterous and extraordinary significance, and may be used both in good and in bad sense. In the present context it is used to describe something monstrous, hence translated in the text as 'something grave'. Generally this word is used for things which are known to be bad and corrupt in the extreme.
Then Mary came carrying her child to her people. Her people said to her out of shock: “O Mary, you have committed a grave fabricated matter, by bringing a child without a father.
Rồi Mar-yam bồng con trở về gặp lại người dân của mình, họ tỏ thái độ khinh thường nói: Này Mar-yam! Quả thật ngươi đã mang về một điều ô uế xấu xa đáng hổ thẹn khi mà ngươi mang về một đứa con không có cha.
Meryem çocuğunu taşıyarak halkının yanına geldi. Halkı, onun bu yaptığını kötü gördü ve şöyle dedi: "Ey Meryem! Çok büyük bir kötülükle, babası olmayan bir çocukla geldin."
I nakon što je Merjema otišla daleko od svojih sunarodnika, pojavila se, noseći Isaa. Pošto su je vidjeli, rekoše: “O Merjemo, zaista si učinila nešto čemu se nismo od tebe nadali! Dolaziš sa djetetom koje oca nema.”
Entonces María se presentó ante su pueblo con su hijo. Ellos le dijeron admirados: “¡María! Has cometido un hecho abominable, al traer un hijo sin estar casada.
Elle se rendit ensuite auprès des siens en portant son fils. Leur réprobation leur fit dire: Ô Marie, tu as commis une faute affreuse en mettant au monde un enfant alors que tu n’es pas mariée.
Maryem giunse al suo popolo portando suo figlio, e il suo popolo le disse, rimproverandola: "O Maryem, hai commesso una nefandezza: Hai partorito un figlio senza un padre!"
"Maka Maryam membawa anak itu kepada kaumnya dengan menggendongnya. Kaumnya berkata, 'Hai Maryam, sesungguhnya kamu telah melakukan sesuatu yang amat mungkar.' Hai saudara perempuan Harun, ayahmu sekali-kali bukanlah seorang penjahat, dan ibumu sekali-kali bukanlah seorang pezina.' Maka Maryam menunjuk kepada anaknya. Mereka berkata, 'Bagaimana kami akan berbicara dengan anak kecil yang masih dalam ayunan.' Isa berkata, 'Sesungguhnya aku ini hamba Allah, Dia memberiku al-Kitab (Injil), dan Dia menjadikanku seorang nabi, dan Dia men-jadikanku seorang yang berbakti di mana saja aku berada, dan Dia memerintahkan kepadaku (mendirikan) shalat dan (menunaikan) zakat selama aku hidup, dan berbakti kepada ibuku, dan Dia tidak menjadikanku seorang yang sombong lagi celaka. Dan kesejah-teraan semoga dilimpahkan kepadaku, pada hari aku dilahirkan, pada hari aku meninggal, dan pada hari aku dibangkitkan hidup kembali'." (Maryam: 27-33).
(27) Maksudnya, setelah bersih dari masa nifasnya, Maryam mendatangi kaumnya sambil membawa Isa. (Keberaniannya untuk datang) lantaran dia mengetahui kesucian dan kebersihan dirinya (dari zina). Ia datang tanpa peduli, lagi tanpa beban. Kaumnya mengatakan, ﴾ لَقَدۡ جِئۡتِ شَيۡـٔٗا فَرِيّٗا ﴿ "Sesungguhnya kamu telah melakukan sesuatu yang amat mungkar," yaitu dosa besar lagi bejat. Maksud mereka adalah perbuatan zina. Alangkah terpeliharanya dia dari perbuatan itu.
(28) ﴾ يَٰٓأُخۡتَ هَٰرُونَ ﴿ "Hai saudara perempuan Harun," zahir ayat ini menunjukkan bahwa Harun adalah saudara aslinya, sehingga mereka menisbatkannya kepada Harun. [Kebiasaan mereka pada zaman dahulu adalah menggunakan nama-nama para nabi. Akan tetapi, Harun ini bukan Harun putra 'Imran, saudara Nabi Musa عليهما السلام, karena antara keduanya ada jarak masa berabad-abad lamanya].
﴾ مَا كَانَ أَبُوكِ ٱمۡرَأَ سَوۡءٖ وَمَا كَانَتۡ أُمُّكِ بَغِيّٗا 28 ﴿ "Ayahmu sekali-kali bukanlah seorang penjahat, dan ibumu sekali-kali bukanlah seorang pezina," mak-sudnya tidaklah dua orang tuamu melainkan orang-orang shalih, selamat dari perbuatan jelek, terutama perbuatan jelek yang mereka isyaratkan (yaitu zina). Maksud ucapan mereka, "Kenapa sifatmu berbeda dengan sifat mereka berdua, dengan melakukan perbuatan yang tidak pernah mereka lakukan?" Hal ini disebabkan biasanya, anak keturunan itu mengikuti sebagian sifat baik atau buruk orang tua. Maka, mereka merasa heran berdasarkan pengetahuan yang ada dalam hati mereka, bagaimana mungkin perbuatan ini terjadi pada Maryam?!
(29) ﴾ فَأَشَارَتۡ ﴿ "Maka Maryam menunjuk," maka Maryam mengacungkan isyarat kepada mereka ﴾ إِلَيۡهِۖ ﴿ "kepada anaknya" ke arah Isa. Maksudnya, "Berbicaralah kalian dengan dia!" Maryam memberikan isyarat karena dia diperintahkan ketika hendak ber-bicara dengan kaumnya, agar mengatakan, ﴾ إِنِّي نَذَرۡتُ لِلرَّحۡمَٰنِ صَوۡمٗا فَلَنۡ أُكَلِّمَ ٱلۡيَوۡمَ إِنسِيّٗا 26 ﴿ "Sesungguhnya aku telah bernadzar berpuasa untuk Dzat Yang Maha Pemurah, maka aku tidak akan berbicara dengan seorang ma-nusia pun pada hari ini," (Maryam: 26). Dikala Maryam memberikan isyarat kepada mereka agar melakukan komunikasi dengan Isa, mereka terheran-heran dan mengatakan, ﴾ كَيۡفَ نُكَلِّمُ مَن كَانَ فِي ٱلۡمَهۡدِ صَبِيّٗا 29 ﴿ "Bagaimana kami akan berbicara dengan anak kecil yang masih dalam ayunan?" Karena hal itu merupakan perkara yang tidak biasa (aneh), dan tidak pernah terjadi pada seorang pun pada usia itu.
(30) Pada saat itulah, Isa putra Maryam mengatakan (pada-hal dia bayi yang berada di ayunan), ﴾ إِنِّي عَبۡدُ ٱللَّهِ ءَاتَىٰنِيَ ٱلۡكِتَٰبَ وَجَعَلَنِي نَبِيّٗا 30 ﴿ "Sesungguhnya aku ini hamba Allah, Dia memberiku al-Kitab (Injil), dan Dia menjadikanku seorang nabi." Isa menerangkan kepada mereka dengan menggunakan predikat 'hamba', dan bahwa dia tidak memiliki sifat yang membuatnya pantas menjadi tuhan, atau anak tuhan. Mahatinggi Allah dari perkataan orang-orang Nasrani yang menyelisihi perkataan Isa dalam pernyataannya ﴾ إِنِّي عَبۡدُ ٱللَّهِ ﴿ "Sesung-guhnya aku ini hamba Allah," sementara itu, mereka mengaku-ngaku mengikuti Nabi Isa. ﴾ ءَاتَىٰنِيَ ٱلۡكِتَٰبَ ﴿ "Dia memberiku al-Kitab (Injil)." Allah telah menetapkan akan memberikan al-Kitab kepadaku ﴾ وَجَعَلَنِي نَبِيّٗا ﴿ "dan Dia menjadikanku seorang nabi," lalu dia memberitahukan kepada mereka bahwa dirinya itu hamba Allah, dan bahwa Allah telah mengajarinya sebuah kitab dan memasukkannya ke dalam golongan para nabi. Ini adalah penjelasan Isa tentang kesempurnaan dirinya.
(31) Lantas, dia menyebutkan (upaya) penyempurnaannya untuk kemaslahatan orang lain. Dia mengatakan, ﴾ وَجَعَلَنِي مُبَارَكًا أَيۡنَ مَا كُنتُ ﴿ "Dan Dia menjadikanku seorang yang diberkahi di mana saja aku berada," yaitu di setiap tempat dan waktu. Allah mencurahkan keberkahan padaku, berupa mengajarkan kebaikan dan mendak-wahkannya, melarang dari perbuatan jahat, dan berdakwah kepada Allah dengan perkataan dan perbuatan. Jadi, semua orang yang bergaul, atau berkumpul dengannya, niscaya memperoleh keber-kahan ini, dan orang yang berinteraksi dengan beliau akan berbaha-gia. ﴾ وَأَوۡصَٰنِي بِٱلصَّلَوٰةِ وَٱلزَّكَوٰةِ مَا دُمۡتُ حَيّٗا 31 ﴿ "Dan Dia memerintahkan kepadaku (mendirikan) shalat dan (menunaikan) zakat selama aku hidup," maksud-nya aku diperintahkan untuk melaksanakan hak-hak Allah. Di antara hak Allah teragung adalah penegakan shalat. Aku juga di-perintahkan (untuk melaksanakan) hak-hak para hamba. Di antara hak terbesar mereka adalah pembayaran zakat, selama hidupku. Maksudnya, aku taat kepada perintah Rabbku, mengamalkannya dan menunaikannya.
(32) Allah juga memerintahkan kepadaku agar berbakti kepada ibuku. Maka aku melakukan sikap yang terbaik kepadanya. Aku mengerjakan buat ibuku apa yang sudah semestinya dilaku-kan, karena kemuliaan dan keutamaannya, dan juga karena dia adalah seorang ibu yang memiliki hak (yang muncul atas) kelahiran dan hak-hak penyertanya. ﴾ وَلَمۡ يَجۡعَلۡنِي جَبَّارٗا ﴿ "Dan Dia tidak menjadi-kanku seorang yang sombong," maksudnya sombong kepada Allah dan kepada para hamba Allah ﴾ شَقِيّٗا 32 ﴿ "lagi celaka," di dunia atau akhirat. Allah tidak menjadikanku seperti itu. Namun, menjadikan-ku sebagai orang yang taat kepadaNya, tunduk, khusyu dan me-rendahkan diri kepada para hamba Allah, bahagia di dunia dan akhirat, aku dan orang yang mengikutiku.
(33) Sesudah tercapai kesempurnaan dan perilaku-perilaku terpuji baginya, dia mengatakan, ﴾ وَٱلسَّلَٰمُ عَلَيَّ يَوۡمَ وُلِدتُّ وَيَوۡمَ أَمُوتُ وَيَوۡمَ أُبۡعَثُ حَيّٗا 33 ﴿ "Dan kesejahteraan semoga dilimpahkan kepadaku, pada hari aku dilahirkan, pada hari aku meninggal, dan pada hari aku dibangkitkan hidup kembali," maksudnya lantaran karunia Rabbku dan kemurahan-Nya, telah terwujud keselamatan bagiku dari kejahatan setan dan siksa pada hari kelahiranku, hari kematianku dan Hari Kebangkitan-ku. Ini menunjukkan bahwa Isa selamat dari kengerian-kengerian dan tempat orang-orang jahat (neraka), bahkan dia termasuk peng-huni surga. Ini merupakan mukjizat yang luar biasa dan bukti yang terang bahwa dia itu adalah benar-benar utusan Allah dan hamba Allah.
Maryam with Al-Masih before the People, Their Rejection of Her and His Reply to Them
Allah, the Exalted, informs of Maryam's situation when she was commanded to fast that day and not to speak to any human being. For verily, her affair would be taken care of and her proof would be established. Thus, she accepted the command of Allah and she readily received His decree. She took her child and brought him to her people, carrying him. When they saw her like this they made a big deal about her situation and they sternly protested against of it, and
قَالُواْ يمَرْيَمُ لَقَدْ جِئْتِ شَيْئاً فَرِيّاً
(They said: "O Mary! Indeed you have brought a thing Fariy.") Fariy means a mighty thing. This was said by Mujahid, Qatadah, As-Suddi and others. Ibn Abi Hatim reported from Nawf Al-Bikali that he said, "Her people went out searching for her, she was from a family that was blessed with prophethood and nobility. However, they could not find any trace of her. They came across a cow herder and they asked him, `Have you seen a girl whose description is such and such' He replied, `No, but tonight I saw my cows doing something that I've never seen them do before.' They asked, `What did you see' He said, `Tonight I saw them prostrating in the direction of that valley."' `Abdullah bin Ziyad said (adding to the narration), "I memorized from Sayyar that he (the cattle herder) said, `I saw a radiant light.' " So they went towards the direction that he told him, and Maryam was coming towards them from that direction. When she saw them she sat down and she was holding her child in her lap. They came towards her until they were standing over her.
قَالُواْ يمَرْيَمُ لَقَدْ جِئْتِ شَيْئاً فَرِيّاً
(They said: "O Mary! Indeed you have brought a mighty thing (Fariy).") This means it was a mighty thing that she had brought.
يأُخْتَ هَـرُونَ
(O sister of Harun!) This means, "O one resembling Harun (Aaron) in worship."
مَا كَانَ أَبُوكِ امْرَأَ سَوْءٍ وَمَا كَانَتْ أُمُّكِ بَغِيّاً
(Your father was not a man who used to commit adultery, nor your mother was an unchaste woman.) They meant, "You are from a good, pure family, well-known for its righteousness, worship and abstinence from worldy indulgence. How could you do such a thing" `Ali bin Abi Talhah and As-Suddi both said, "It was said to her,
يأُخْتَ هَـرُونَ
(O sister of Harun!) referring to the brother of Musa, because she was of his descendants. This is similar to the saying, `O brother of Tamim,' to one who is from the Tamimi tribe, and `O brother of Mudar,' to one who is from the Mudari tribe. It has also been said that she was related to a righteous man among them whose name was Harun and she was comparable to him in her abstinence and worship. Concerning Allah's statement,
فَأَشَارَتْ إِلَيْهِ قَالُواْ كَيْفَ نُكَلِّمُ مَن كَانَ فِى الْمَهْدِ صَبِيّاً
(Then she pointed to him. They said: "How can we talk to one who is a child in the cradle") This is what took place while they were in doubt about her situation, condeming her circumstances, saying what they wanted to say. At that time they were slandering her and falsely accusing her of a horrendous act. On that day she was fasting and keeping silent. Therefore, she referred all speech to him (the child) and she directed them to his address and speech to them. They scoffed at her because they thought that she was mocking at them and playing with them. They said,
كَيْفَ نُكَلِّمُ مَن كَانَ فِى الْمَهْدِ صَبِيّاً
(How can we talk to one who is a child in the cradle) Maymun bin Mahran said,
فَأَشَارَتْ إِلَيْهِ
(Then she pointed to him.) "She indicated, `Speak to him.' They then said, `After she has come to us with this calamity, she now commands us to speak to one who is a child in the cradle!"' As-Suddi said, "When she pointed to him they became angry and said, `Her mocking us, to the extent of commanding us to speak to this child, is worse to us than her fornication.' "
قَالُواْ كَيْفَ نُكَلِّمُ مَن كَانَ فِى الْمَهْدِ صَبِيّاً
(They said: "How can we talk to one who is a child in the cradle") This means, "How can someone speak who is in his cradle, in the state of infancy and a child" `Isa said,
إِنِّى عَبْدُ اللَّهِ
(Verily, I am a servant of Allah,) The first thing that he said was a declaration of the lofty honor of his Lord and His being free of having a child. Also, he affirmed that he himself was a worshipper of his Lord. Allah said,
ءَاتَانِىَ الْكِتَـبَ وَجَعَلَنِى نَبِيّاً
(He has given me the Scripture and made me a Prophet.) This was a declaration of innocence for his mother from the immorality that was attributed to her. Nawf Al-Bikali said, "When they said what they said to his mother, he (`Isa) was nursing from her breast. At their statement he released the breast from his mouth and reclined on his left saying,
إِنِّى عَبْدُ اللَّهِ ءَاتَانِىَ الْكِتَـبَ وَجَعَلَنِى نَبِيّاً
(Verily, I am a servant of Allah, He has given me the Scripture and made me a Prophet.) And he continued speaking until he said,
مَا دُمْتُ حَيّاً
(as long as I live.)" Concerning his statement,
وَجَعَلَنِى مُبَارَكاً أَيْنَ مَا كُنتُ
(And He has made me blessed wherever I be,) Mujahid, `Amr bin Qays and Ath-Thawri all said that this means, "And He made me a teacher of goodness." In another narration from Mujahid, he said, "A person of great benefit." Ibn Jarir reported from Wuhayb bin Al-Ward, a freed slave of the Bani Makhzum tribe, that he said, "A scholar met another scholar who had more knowledge than himself. So he said to him, `May Allah have mercy upon you, what acts of mine should I perform openly' The other replied, `Commanding good and forbidding evil, for verily, it is the religion of Allah, which He sent His Prophets with to His servants.' The scholars have indeed agreed upon the statement of Allah,
وَجَعَلَنِى مُبَارَكاً أَيْنَ مَا كُنتُ
(And He has made me blessed wherever I be,) Then it was said, `What was his blessing' He (Wuhayb) replied, `Commanding good and forbidding evil wherever he was.' " His saying,
وَأَوْصَانِى بِالصَّلَوةِ وَالزَّكَوةِ مَا دُمْتُ حَيّاً
(and He has enjoined on me Awsani Salah and Zakah, as long as I live.) This is similar to the statement of Allah to Muhammad ﷺ,
وَاعْبُدْ رَبَّكَ حَتَّى يَأْتِيَكَ الْيَقِينُ
(And worship your Lord until there comes unto you the certainty (i.e. death).) 15:99 `Abdur-Rahman bin Al-Qasim reported from Malik bin Anas that he commented on Allah's statement,
وَأَوْصَانِى بِالصَّلَوةِ وَالزَّكَوةِ مَا دُمْتُ حَيّاً
(and He has enjoined on me Awsani Salah and Zakah, as long as I live.) He said, "Allah informed him of what would be of his affair until his death. This is the firmest evidence against the people who deny Allah's preordained decree." Concerning Allah's statement,
وَبَرّاً بِوَالِدَتِى
(And to be dutiful to my mother.) This means, "He (Allah) has commanded me to treat my mother well." He mentioned this after mentioning obedience to his Lord, Allah. This is because Allah often combines the command to worship Him with obedience to the parents. This is similar to Allah's statement,
وَقَضَى رَبُّكَ أَلاَّ تَعْبُدُواْ إِلاَّ إِيَّـهُ وَبِالْوَلِدَيْنِ إِحْسَـناً
(And your Lord has decreed that you worship none but Him and that you be dutiful to your parents.) 17:23 And He, the Exalted, said,
أَنِ اشْكُرْ لِى وَلِوَلِدَيْكَ إِلَىَّ الْمَصِيرُ
(Give thanks to Me and to your parents. Unto Me is the final destination.) 31:14 Concerning his statement,
وَلَمْ يَجْعَلْنِى جَبَّاراً شَقِيّاً
(and He made me not arrogant, unblessed.) This means, "He (Allah) has not made me too proud or arrogant to worship Him, obey Him and be dutiful to my mother, and thus be unblessed." Concerning Allah's statement,
وَالسَّلَـمُ عَلَىَّ يَوْمَ وُلِدْتُّ وَيَوْمَ أَمُوتُ وَيَوْمَ أُبْعَثُ حَيّاً
(And Salam (peace) be upon me the day I was born, and the day I die, and the day I shall be raised alive!) This is his affirmation that `he is a worshipper of Allah, the Mighty and Sublime, and that he is a creature created by Allah. He (`Isa) will live, die and be resurrected, just like the other creatures that Allah has created. However, he will have peace in these situations, which are the most difficult situations for Allah's creatures.' May Allah's peace and blessings be upon him.
I dodali su: “O ti koja si u ibadetu slična dobrom čovjeku Harunu, tvoj otac nije bio loš čovjek, niti je tvoja majka bila bludnica! Pa kako je moguće da doneseš dijete, bez oca?!”
"Ey ibadet etmede Harun'a benzeyen kadın! Senin baban da annen de zinakâr biri değildi. Sen salihliği ile bilinen temiz bir ailedensin. Nasıl olur da babası olmayan bir çocukla gelirsin?"
Ô toi qui ressemble à Aaron (Hârûn) –un homme pieux– de par ton adoration assidue, ton père ne pratiquait pas la fornication et ta mère non plus. Tu es en effet issue d’un foyer pur et vertueux. Comment as-tu pu te rendre coupable d’une telle faute ?
O kawangis ni Aaron sa pagsamba (na isang lalaking maayos), ang ama mo ay hindi naging isang lalaking tagapangalunya at ang ina mo ay hindi naging isang babaing tagapangalunya at ikaw ay kabilang sa isang bahay na dalisay na kilala sa kaayusan. Kaya papaanong nagdala ka ng isang batang lalaking walang ama?"
Tú que desciendes de Aarón (un hombre justo) en la adoración, tu padre no era un adúltero ni tu madre. Eres de una casa pura conocida como justa, así que, ¿cómo puedes tener un hijo sin haberte casado?”
Này hỡi em gái của Harun (một người đàn ông ngoan đạo)! Cha mẹ của Ngươi đâu phải những kẻ hư đốn dâm loàn, ngươi xuất thân từ một gia đình phẩm hạnh tốt đẹp mà ai cũng biết, sao ngươi lại mang về một đứa con không cha thế này?
Tu che sei simile ad Hārūn nella devozione (era un uomo pio) e tuo padre non è un adultero, né tua madre è un'adultera: appartieni a una famiglia pura, che è risaputo sia giusta, come puoi avere un figlio senza un padre?!
Mary gained confidence on hearing the words of the angel. She took the child and returned to her family. Seeing her in this condition, the Jewish people started condemning and scolding her. Maryam did as the angel had told her. She remained silent and pointed towards the child, meaning that this was not an ordinary type of child and in order to have proof thereof, they should talk to him and he, in spite of being an infant, would understand what they said and give a clear reply.
Wahai wanita yang menyerupai Harun (seorang yang saleh) dalam ibadahnya! Sungguh ayahmu sama sekali bukan seorang pezina dan ibumu pun bukan seorang pezina. Engkau benar-benar berasal dari keluarga yang suci lagi terkenal dengan kesalehannya, lalu bagaimana bisa engkau melahirkan seorang anak laki-laki tanpa ayah?"
O one who resembles Aaron (a righteous man) in worship, your father was not an adulterer nor was your mother. You are from a pure household known to be righteous, so how can you bring a child without a father?”
يَا أُخْتَ هَارُونَ (0 sister of Harun - 19:28). Sayyidna Harun (علیہ السلام) ، who was the brother and companion of Sayyidna Musa (علیہ السلام) had died centuries before Sayyidah Maryam (علیہا السلام) time. It is obvious, therefore, that in verse 28 where Sayyidah Maryam (علیہا السلام) is addressed as the sister of Sayyidna Harun (علیہ السلام) cannot be in its literal sense. This is also corroborated by the incident that when The Holy Prophet ﷺ sent Sayyidna Mughirah Ibn Shu'bah ؓ as his ambassador to the people of Najran they questioned him that in the Qur’ an Sayyidah Maryam (علیہا السلام) has been referred to as the sister of Sayyidna Harun (علیہ السلام) whereas he had died long before her. Sayyidna Mughirah ؓ did not know the answer to this question. So, when he returned from the mission, he narrated the whole incident to The Holy Prophet ﷺ . On this The Holy Prophet ﷺ said why did you not tell them that it has been a common practice with the believers to adopt the names of the prophets in expectation of receiving their Barakah (blessings), and to claim relationship with them. (Ahmad, Muslim, Tirmidhi, Nasa'i)
This saying of the Prophet ﷺ may be interpreted in two ways. One, that Sayyidah Maryam's (علیہا السلام) relationship with Sayyidna Harun (علیہ السلام) was mentioned because she was of his lineage, and it was customary with the Arabs to associate a person with their ancestors, for instance a man belonging to the tribe of Tamim would be called as Akha Tamim or Tamini's brother, or an Arab would be addressed as Akha Arab. The other meaning is that the name Harun does not refer to Sayyidna Harun (علیہ السلام) the companion / brother of Sayyidna Musa (علیہ السلام) but to the brother of Sayyidah Maryam (علیہا السلام) herself who was also named after Sayyidna Harun (علیہ السلام) out of reverence for the Prophet. In the second case the term Harun اُختَ ھَارُون (Sister of Harun) fits in very well with the literal meaning of the word اُخت (Sister).
مَا كَانَ أَبُوكِ امْرَأَ سَوْءٍ
"Neither your father was a man of evil." - 19:28.
These words suggest that when someone who is descended from' righteous and pious ancestors commits a sin, then the sin is of greater magnitude compared to a sin committed by an ordinary person, because the sin brings bad name to the pious elders. It is for this reason that descendants of pious persons should make extra effort in the performance of righteous deeds, and fear Allah at all times.
Señaló a su hijo Jesús u que estaba en la cuna. Entonces la gente dijo sorprendida: “¿Cómo podemos hablar con un niño que aún está en la cuna?”
Kaya tumuro siya sa anak niyang si Jesus – sumakanya ang pagbati ng kapayapaan – habang ito ay nasa lampin kaya nagsabi sa kanya ang mga kalipi niya habang mga nagtataka: "Papaano kami mangungusap sa isang paslit samantalang ito ay nasa lampin?"
Međutim, Merjema im ništa nije odgovorila već je pokazala na Isaa, koji bijaše u kolijevci – da njega upitaju o ovom slučaju. Oni rekoše: “Kako ćemo govoriti s djetetom u kolijevci, koje ne govori niti uopće šta razumije?”
Lantas ia pun menunjuk kepada anaknya, Isa -'alaihissalām- yang masih dalam buaian. Kaumnya berkata kepadanya dengan penuh keheranan, "Bagaimana bisa kami berbicara dengan seorang anak yang masih dalam buaian?"
Mar-yam lấy tay chỉ vào đứa con của mình (Ysa) và lúc đó Y vẫn còn đang nằm trong nôi, thế là người dân trố mắt ngạc nhiên: làm sao mà bọn ta có thể nói chuyện được với một đứa bé vẫn còn đang nằm trong nôi thế này chứ?!
Elle fit alors signe à son fils Jésus qui était dans un berceau mais les siens la questionnèrent, étonnés: Comment un bébé dans son berceau nous comprendrait-il ?
Meryem kundakta bulunan oğlu İsa -aleyhisselam-'ı işaret etti. Halkı da şaşkın bir şekilde: "Kundaktaki bir çocukla nasıl konuşabiliriz?" dediler.
Indicò suo figlio ‘Īsā, pace a lui, ed egli era un neonato. Le disse il suo popolo, sorpreso: Come possiamo parlare con un neonato?!
She pointed towards her son Jesus (peace be upon him) who was in the cradle. So the people said in surprise: “How can we talk to a child who is in the cradle?”
C’est alors que Jésus dit: Je suis le serviteur d’Allah qui m’a révélé l’Evangile et a fait de moi l’un de Ses prophètes.
‘Īsā, pace a lui, disse: "In verità io sono suddito di Allāh; Egli mi ha rivelato il Vangelo e mi ha reso uno dei Suoi profeti,
Ysa lên tiếng nói chuyện trả lời dân chúng (lúc vẫn còn là một đứa bé đang nằm trong nôi): Quả thật, Ta là người bề tôi của Allah, Ngài đã ban cho Ta Kinh Sách (Injil - Tân ước) và chỉ định Ta là một vị Nabi trong số các vị Nabi của Ngài.
Isa reče: “Ja sam Allahov rob, meni će Allah Indžil objaviti i poslanikom me učiniti."
Berkatalah Isa -'alaihissalām-, "Sesungguhnya aku adalah hamba Allah, Dia memberiku kitab Injil, dan menjadikan aku salah seorang dari nabi-nabi-Nya.
Jesús u dijo: “Soy el siervo de Al-lah. Él me revelará el Libro y me hará de Sus profetas.
إِنِّي عَبْدُ اللَّـهِ ("I am the servant of Allah" - 19:30) There is a report that when her family members started berating and censuring Sayyidah Maryam (علیہا السلام) ، Sayyidna ` Isa (علیہ السلام) was sucking milk. When he heard their accusations he stopped sucking milk and moved over to his left side facing them, and raising his index finger he said:إِنِّي عَبْدُ اللَّـهِ i.e. I am the servant of Allah. In this way in his very first words Sayyidna ` Isa (علیہ السلام) made it clear that although his birth was a miracle, he himself was not God, but only a servant of God. This was to eliminate forever the possibility of people worshipping him as God due to his miraculous birth.
آتَانِيَ الْكِتَابَ وَجَعَلَنِي نَبِيًّا
"He has given me the Book and made me a prophet." - 19:30.
In these words, Sayyidna ` Isa I even in his infancy announced his future prophethood and the revelation to him of a sacred book from Allah Ta` ala. Since no prophet has been granted prophethood and a sacred book before the age of forty years, therefore this pre-announcement of his prophethood by Sayyidna ` Isa (علیہا السلام) here means to convey in advance that he would be bestowed prophethood and the Book at the proper time. In a similar manner The Holy Prophet ﷺ said that he was bestowed prophethood even before Adam (علیہ السلام) was yet in the process of his creation. This shows that the promise for granting prophethood to Sayyidna Muhammad Al-Mustafa ﷺ was firm and final. Here too, because of the certainty of occurrence, the grant of prophethood is referred to in the past tense. By announcing his future prophethood he (Sayyidna ` Isa علیہ السلام) dispelled peoples' doubts and exonerated his mother from the charge of fornication, because his being a Prophet was proof enough that his birth was free from any blemish.
Jesus (peace be upon him) said: “I am the servant of Allah. He gave me the Gospel and made me one of His prophets.
İsa -aleyhisselam- konuşarak şöyle dedi: "Şüphesiz ki ben Allah'ın kuluyum, bana İncil'i verdi ve beni peygamberlerinden biri kıldı.
Nagsabi si Jesus – sumakanya ang pagbati ng kapayapaan: "Tunay na ako ay alipin ni Allāh. Nagbigay Siya sa akin ng Ebanghelyo at gumawa Siya sa akin bilang propeta kabilang sa mga propeta Niya.
Dia menjadikan aku sebagai orang yang memberikan banyak manfaat kepada hamba-hamba-Nya di mana pun aku berada dan memerintahkanku untuk mengerjakan salat dan menunaikan zakat selama aku hidup.
“K tome, Svemogući Allah učinit će da budem od velike koristi, ma gdje se nalazio. On će mi narediti da obavljam namaz i dajem zekat dok sam živ.”
Il a fait en sorte que je sois bénéfique aux gens où que je sois et m’a ordonné d’accomplir la prière, de m’acquitter de l’aumône légale tant que je serai en vie.
Seré el más bendecido entre los siervos dondequiera que me encuentre. Él me ha encomendado realizar la oración y dar el zakat mientras viva.
"Nerede olursam olayım kullar için beni çok faydalı kıldı. Hayatım boyunca bana namaz kılmamı ve zekât vermemi emretti."
Ysa nói tiếp: Và Ngài (Allah) đã sẽ phù hộ Ta mang lại nhiều phúc lành cho đám bề tôi của Ngài ở bất cứ nơi nào Ta có mặt, và Ngài ra lệnh cho Ta dâng lễ nguyện Salah và đóng Zakah trong suốt thời gian Ta tại thế.
Gumawa Siya sa akin bilang maraming pakinabang para sa mga tao saan man ako naroon at nag-utos Siya sa akin ng pagsasagawa ng dasal at pagbibigay ng kawanggawa sa buong buhay ko.
And He made me a great benefit for the servants wherever I am. And He ordered me to perform prayer and give Zakat for as long as I live.
وَأَوْصَانِي بِالصَّلَاةِ وَالزَّكَاةِ
"And has enjoined Sa1ah and Zakah upon me." - 19:31.
The word أَوْصَانِي is derived from the word وَصِیِّۃ (Wasiyyah) which normally means 'to bequeath', but when used in the context of issuing an order, it implies an emphatic command, and here it is used to put emphasis on a command of Allah. For this reason it is translated in the text as 'enjoined'. Here Sayyidna ` Isa (علیہ السلام) has said that Allah Ta’ ala had commanded him to offer Prayers and give the obligatory charity (Zakah), the intention being that he was commanded to observe both these duties with great diligence. Prayers and Zakah are two forms of worship which have been enjoined as obligatory in the Shar` iah (Laws) of all the prophets from Adam (علیہ السلام) to the last of the Prophets, Muhammad ﷺ . However, their details vary in different codes. In the Shar` iah of Sayyidna ` Isa (علیہ السلام) prayers and Zakah were also made compulsory. It is true that ` Isa (علیہ السلام) was never wealthy; neither did he build a house for himself nor did he accumulate any material riches, then why was he enjoined to pay Zakah? The answer is that this injunction is of general application in that whosoever possesses a certain level of wealth (نصاب) is liable to pay Zakah. This injunction applied to ` Isa I as well i.e. whenever he acquired wealth upto the level of Nisab (نَصاب) he was required to pay Zakah, but if his wealth remains below Nisab throughout his life, he would never be liable to pay Zakah. This situation, therefore, is not in conflict with the general rules governing Zakah.
مَا دُمْتُ حَيًّا
"As long as I am alive." - 19:31.
It means that the injunction of prayers and Zakah is forever i.e. as long as I live. It is obvious that the reference here is to the life in this world, because these duties can be performed only here in this world.
e mi rese molto utile alla gente, ovunque io mi trovi, e mi ordinò di praticare la Preghiera ed elargire la Zakēt per tutta la durata della mia vita,
“Svevišnji Allah učinit će da budem poslušan, blag i sažaljiv spram svoje majke, a neće dopustiti da budem ohol, osoran, grub i neposlušan Njemu; dat će da budem dobar čovjek.”
وَبَرًّا بِوَالِدَتِي
"and (He has made me) good to my mother." - 19:32.
Here only the mother is mentioned and not both the parents. Hence it is implied that his birth was a miracle, being without a father. Such a
discourse coming from an infant was a miracle by itself to prove his miraculous birth.
Il a aussi fait de moi quelqu’un de bon envers ma mère et quelqu’un qui ne dédaigne pas Lui obéir.
Ysa tiếp tục trong lời nói của mình với dân chúng: Và Ngài (Allah) ra lệnh cho Ta phải hiếu thảo với mẹ của Ta và Ta sẽ không tự cao tự đại chối bỏ sự tuân lệnh Ngài cũng như sẽ không làm trái lệnh của Ngài.
Dia juga menjadikanku berbakti kepada ibuku dan tidak menjadikanku sombong dan durhaka dalam ketaatan terhadap Tuhanku.
E hizo que honre a mi madre. No me hizo arrogante hacia la obediencia de mi Señor ni me hizo desobediente a ella.
"Beni anneme itaatkâr biri kıldı. Rabbimin itaatine büyüklük taslayan ve O'na isyan eden biri kılmadı."
e mi rese benevolo verso mia madre, e non mi ha reso superbo nell'obbedire al mio Dio, né a Lui disobbediente,
And He made me righteous to my mother. And He did not make me arrogant towards the obedience of my Lord nor did He make me disobedient to her.
Gumawa Siya sa akin bilang nagpapakabuti sa ina ko at hindi Siya gumawa sa akin bilang nagpapakamalaki laban sa pagtalima sa [Kanya na] Panginoon ko ni tagasuway sa Kanya.
Ang katiwasayan laban sa demonyo at mga katulong nito ay sumaakin sa araw ng kapanganakan ko, sa araw ng kamatayan ko, at sa araw ng pagbuhay sa akin bilang buhay sa Araw ng Pagbangon sapagkat hindi nambulabog sa akin ang demonyo sa tatlong kalagayang nagpapapanglaw na ito."
In spite of Mary’s pointing toward the child, the people could not understand how they were supposed to talk to a small child. At that time, the child himself started speaking. In his miraculous utterances, there was, on the one hand, complete absolution of Mary and, on the other, advance evidence of his prophethood, so that when he grew up and declared his prophethood, there should be no scope for any doubt about it.
Keselamatan dan keamanan dari setan dan para pembantunya dilimpahkan kepadaku pada hari lahirku, hari wafatku, dan hari aku dibangkitkan hidup kembali pada hari Kiamat kelak. Setan tidak sanggup menguasaiku dalam tiga kondisi yang menakutkan ini."
e la protezione da Satana e dai suoi compagni mi ha accompagnato nel giorno della mia nascita, e mi accompagnerà nel giorno della mia morte, e quando tornerò in vita, nel Giorno della Resurrezione; Satana non mi si avvicinerà in queste tre fasi buie.
"Doğduğum gün, öldüğüm gün ve kıyamette diriltileceğim gün, şeytan ve avenelerinden bana eman verildi. Bu dehşet verici üç durumda şeytan beni kandıramayacaktır."
Sự bằng an khỏi sự quấy nhiễu của Shaytan cũng như sự phù hộ của Allah dành cho Ta từ lúc Ta chào đời cho đến khi Ta chết đi và sự bằng an được tiếp tục ban cho Ta khi Ta được phục sinh trở lại vào Ngày Phán Xét. Shaytan sẽ không thể nào quấy nhiễu được Ta.
And safety from the satans and his helpers is on me on the day of my birth, the day of my death and the day I shall be raised on the Day of Judgment. The satan has no evil effect on me in these three frightening places”.
“I neka je od Allaha sigurnost meni od svakog straha i spas od svake manjkavosti na dan kad sam se rodio i na dan kad umrem i na Dan ustanuća, kad me Allah oživi. Šejtan mi neće moći nauditi u spomenutim trima situacijama.”
Que je sois préservé de Satan et de ses aides le jour de ma naissance, le jour de ma mort et le jour où je serai ressuscité afin qu’aucun mal ne m’atteigne durant ces jours les plus graves de mon existence.
Estar en paz y a salvo de los demonios y sus ayudantes se me ha concedido en el día de mi nacimiento, el día de mi muerte y el día en que sea resucitado en el Día del Juicio. El demonio no tiene ningún efecto maligno sobre mí en estos tres momentos aterradores”.
Ang nailarawang iyon sa mga katangiang iyon ay si Jesus na anak ni Maria. Ang pananalitang ito ay pagsasabi ng katotohanan hinggil sa kanya, hindi ang sinasabi ng mga naliligaw na nagdududa sa lagay niya at nagkakaiba-iba.
İşte bu vasıflarla zikredilen kişi Meryem oğlu İsa -aleyhisselam-'dır. Bu söz onun hakkında söylenmiş hak olan sözdür. Onun hakkında ihtilafa düşen sapkınların söylediği gibi değildir.
El que se describe con estas cualidades es Jesús, hijo de María. Y este debate constituye la verdad con respecto a él, no lo que dicen los que se encuentran en error y dudas, y debaten constantemente sobre él.
`Isa is the Servant of Allah and not His Son
Allah, the Exalted, says to His Messenger Muhammad ﷺ, `This is the story which We have related to you about `Isa,' upon him be peace.
قَوْلَ الْحَقِّ الَّذِى فِيهِ يَمْتُرُونَ
((It is) a statement of truth about which they doubt.) lThis means that the people of falsehood and the people of truth are in disagreement, of those who believe in him and those who disbelieve believe in him. For this reason most of the reciters recited this Ayah with Qawlul-Haqq (statement of truth) as the subject, referring to `Isa himself. `Asim and `Abdullah bin `Amir both recited it Qawlal-Haqq (statement of truth) referring to the story in its entirety that the people differed about. It is reported from Ibn Mas`ud that he recited it as Qalal-Haqqa, which means that he (`Isa) said the truth. The recitation of the Ayah with the Qawlul-Haqq being the subject referring to `Isa, is the most apparent meaning grammatically. It has support for it in the statement of Allah after the story of `Isa,
الْحَقُّ مِن رَّبِّكَ فَلاَ تَكُنْ مِّن الْمُمْتَرِينَ
((This is) the truth from your Lord, so be not of those who doubt.) 3:60 When Allah mentioned that He created him as a servant and a Prophet, He extolled Himself, the Most Holy, by saying,
مَا كَانَ للَّهِ أَن يَتَّخِذَ مِن وَلَدٍ سُبْحَـنَهُ
(It befits not (the majesty of) Allah that He should beget a son. Glorified be He.) Means glory be unto Him, He is far exalted above that which these ignorant, wrongdoing, transgressing people say about Him.
إِذَا قَضَى أَمْرًا فَإِنَّمَا يَقُولُ لَهُ كُن فَيَكُونُ
(When He decrees a thing, He only says to it: "Be!" -- and it is.) Whenever He wants something, He merely commands it and it happens as He wills. This is as Allah says,
إِنَّ مَثَلَ عِيسَى عِندَ اللَّهِ كَمَثَلِ ءَادَمَ خَلَقَهُ مِن تُرَابٍ ثُمَّ قَالَ لَهُ كُن فَيَكُونُ - الْحَقُّ مِن رَّبِّكَ فَلاَ تَكُنْ مِّن الْمُمْتَرِينَ
(Verily, the likeness of `Isa before Allah is the likeness of Adam. He created him from dust, then said to him: "Be" -- and he was. (This is) the truth from your Lord, so be not of those who doubt.) 3:59-60
`Isa commanded the Worship of Allah Alone, then the People differed after Him
Allah said;
وَإِنَّ اللَّهَ رَبِّى وَرَبُّكُمْ فَاعْبُدُوهُ هَـذَا صِرَطٌ مُّسْتَقِيمٌ
(And verily, Allah is my Lord and your Lord. So worship Him. That is the straight path.) Among those things which `Isa said to his people while he was in his cradle is that Allah was his Lord and their Lord, and he commanded them to worship Him alone. He said,
فَاعْبُدُوهُ هَـذَا صِرَطٌ مُّسْتَقِيمٌ
(So worship Him. That is the straight path.) Meaning, "That which I have come to you with from Allah is the straight path." This means that the path is correct; whoever follows it will be rightly guided and whoever opposes it will deviate and go astray. Allah's statement,
فَاخْتَلَفَ الاٌّحْزَابُ مِن بَيْنِهِمْ
(Then the sects differed,) means that the opinions of the People of the Book differed concerning `Isa even after the explanation of his affair and the clarification of his situation. They disagreed about his being the servant of Allah, His Messenger, and His Word that He cast upon Maryam and a spirit from Himself. So a group of them -- who were the majority of the Jews (may Allah's curses be upon them) -- determined that he was a child of fornication and that his speaking in his cradle was merely sorcery. Another group said that it was Allah Who was speaking (not `Isa). Others said that he (`Isa) was the son of Allah. Some said that he was the third part of a divine trinity with Allah. Yet, others said that he was the servant of Allah and His Messenger. This latter view is the statement of truth, which Allah guided the believers to. A report similar with this meaning has been reported from `Amr bin Maymun, Ibn Jurayj, Qatadah and others from the Salaf (predecessors) and the Khalaf (later generations). Allah said,
فَوْيْلٌ لِّلَّذِينَ كَفَرُواْ مِن مَّشْهِدِ يَوْمٍ عَظِيمٍ
(so woe unto the disbelievers from the meeting of a great Day.) This is a threat and severe warning for those who lie about Allah, invent falsehood and claim that He (Allah) has a son. However, Allah has given them respite until the Day of Resurrection, and He has delayed their term out of gentleness and confident reliance upon His divine decree overcoming them. Verily, Allah does not hasten the affair of those who disobey Him. This has been related in a Hadith collected in the Two Sahihs,
«إِنَّ اللهَ لَيُمْلِي لِلظَّالِمِ حَتَّى إِذَا أَخَذَهُ لَمْ يُفْلِتْه»
(Verily, Allah gives respite to the wrongdoer until He seizes him and he will not be able to escape Him.) Then, the Messenger of Allah ﷺ recited the Ayah,
وَكَذلِكَ أَخْذُ رَبِّكَ إِذَا أَخَذَ الْقُرَى وَهِىَ ظَـلِمَةٌ إِنَّ أَخْذَهُ أَلِيمٌ شَدِيدٌ
(Such is the punishment of your Lord when He punishes the towns while they are doing wrong. Verily, His punishment is painful, (and) severe.) 11:102 In the Two Sahihs it is also reported that the Messenger of Allah ﷺ said,
«لَا أَحَدَ أَصْبَرُ عَلَى أَذىً سَمِعَهُ مِنَ اللهِ، إِنَّهُمْ يَجْعَلُونَ لَهُ وَلَدًا وَهُوَ يَرْزُقُهُمْ وَيُعَافِيهِم»
(No one is more patient with something harmful that he hears than Allah. Verily, they attribute to Him a son, while He is the One Who provides them sustenance and good health.) Allah says,
وَكَأَيِّن مِّن قَرْيَةٍ أَمْلَيْتُ لَهَا وَهِىَ ظَـلِمَةٌ ثُمَّ أَخَذْتُهَا وَإِلَىَّ الْمَصِيرُ
(And many a township did I give respite while it was given to wrongdoing. Then I punished it. And to me is the (final) return (of all).) 22:48 Allah, the Exalted, also says,
وَلاَ تَحْسَبَنَّ اللَّهَ غَـفِلاً عَمَّا يَعْمَلُ الظَّـلِمُونَ إِنَّمَا يُؤَخِّرُهُمْ لِيَوْمٍ تَشْخَصُ فِيهِ الأَبْصَـرُ
(Consider not that Allah is unaware of that which the wrongdoers do, but He gives them respite up to a Day when the eyes will stare in horror.)14:42 This is the reason that Allah says here,
فَوْيْلٌ لِّلَّذِينَ كَفَرُواْ مِن مَّشْهِدِ يَوْمٍ عَظِيمٍ
(So woe unto the disbelievers from the meeting of a great Day.) referring to the Day of Resurrection. It has been related in an authentic Hadith that is agreed upon (in Al-Bukhari and Muslim), on the authority of `Ubadah bin As-Samit who said that the Messenger of Allah ﷺ said,
«مَنْ شَهِدَ أَنْ لَا إِلَهَ إِلَّا اللهُ وَحْدَهُ لَا شَرِيكَ لَهُ، وَأَنَّ مُحَمَّدًا عَبْدُهُ وَرَسُولُهُ، وَأَنَّ عِيسَى عَبْدُاللهِ وَرَسُولُهُ وَكَلِمَتُهُ أَلْقَاهَا إِلَى مَرْيَمَ وَرُوحٌ مِنْهُ، وَأَنَّ الْجَنَّةَ حَقٌّ وَالنَّارَ حَقٌّ، أَدْخَلَهُ اللهُ الْجَنَّةَ عَلَى مَا كَانَ مِنَ الْعَمَل»
(Whoever testifies that there is no deity worthy of worship except Allah alone, Who has no partners, and that Muhammad is His servant and Messenger, and that `Isa was Allah's servant and Messenger, and His Word that He cast upon Maryam, and a spirit from Him, and that Paradise and Hell are both real, then Allah will admit him into Paradise regardless of whatever he did.)
أَسْمِعْ بِهِمْ وَأَبْصِرْ يَوْمَ يَأْتُونَنَا لَـكِنِ الظَّـلِمُونَ الْيَوْمَ فِى ضَلَـلٍ مُّبِينٍ
He who is described with these qualities is Jesus, son of Mary. And this discussion is the word of truth regarding him, not that which is said by the misguided who doubt and disagree in his affair.
Ovako opisani je, nesumnjivo Isa sin Merjemin. Nesumnjivo je i pouzdano da je ovo istiniti govor o njemu, a ne onako kako mu pripisuju, oni koji su zalutali, lažući na njega, i razilazeći se o njemu.
Orang yang memiliki sifat seperti ini adalah Isa bin Maryam. Adapun pernyataan ini maka merupakan pernyataan yang benar, bukan seperti pernyataan orang-orang sesat yang meragukan perkara Isa dan berselisih tentangnya.
Colui che possiede queste caratteristiche è ‘Īsā figlio di Maryem, e queste sono le caratteristiche che gli si addicono, non ciò che dicono gli sviati, coloro che sono incerti a suo riguardo e che disputano su ciò.
Commentary
ذَٰلِكَ عِيسَى ابْنُ مَرْيَمَ
"This is ` Isa, the son of Maryam." - 19:34.
The beliefs of the Jews and the Christians about Sayyidna ` Isa (علیہ السلام) were on such opposite extremes that the Christians exalted him to such a level of reverence that they regarded him as the son of Allah. The Jews on the other hand, denigrated him maliciously and called him (God forbid) the illegitimate son of Yusuf (Joseph) the carpenter. Allah Ta` ala has pointed out the error of both the views in these verses and clarified the correct position.
The phrase قَوْلَ الْحَقِّ (translated in the text as 'the word of truth' in the normal reading is with fathah on the letter Lam (لَ ). In this case the sentence along with its understood words will run like اَقُولُ قَولَ الحَقِّ that is, 'I say the word of truth'. However, in some readings the letter 'Lam' in 'Qawl' is rendered with Dammah i.e. قَوْلُ الْحَقِّ. In this case the sentence will mean that Sayyidna 'Isa (علیہا السلام) himself was a word of truth. It is, then, analogous to the title of کَلِمَۃُ اللہِ (the word of Allah) which is given to him to denote that he was born directly by the word of Allah, having no connection with an apparent cause in this world. (Qurtubi)
34- İşte hakkında şüpheye düştükleri Meryem oğlu İsa -hak söz olarak- budur.
35- Allah’ın çocuk edinmesi olacak şey değildir. O, bundan münezzehtir. O, bir işe hükmettiğinde ona yalnızca “Ol” der, o da hemen oluverir.
36- “Şüphesiz Allah benim de Rabbimdir, sizin de Rabbinizdir. O halde O’na ibadet edin. Dosdoğru yol işte budur.”
34. Yani işte bu sıfatlara sahip olan, hiç şüphesiz ve tereddütsüz olarak Meryem oğlu İsa’dır. Kendisinden daha doğru ve daha güzel söz asla bulunmayan Allah’ın hak kelâmına, doğru sözüne göre o, böyle biridir. İsa aleyhisselam hakkındaki kesin haber budur, onun hakkında buna muhalif olarak söylenen bütün sözler de kesin olarak batıldır. Bu sözler, en fazla o sözü söyleyenlerin bilgisi söz konusu olmaksızın şüphe ile söylenmiş bir söz olabilir. İşte bu nedenle “hakkında şüpheye düştükleri…” buyrulmuştur. Yani şüpheye düşüp de bu şüpheleri dolayısıyla tartışmaya koyuldukları ve zanlarına göre çekiştikleri, demektir. Çünkü kimisi “O, Allah’tır” yahut “Allah’ın oğludur” derken kimisi de “O, üç ilâhın üçüncüsüdür”, der. Şanı Yüce Allah, onların uydurduklarından ve iftiralarından alabildiğine yüce ve münezzehtir.
35. “Allah’ın çocuk edinmesi olacak şey değildir.” Yani böyle bir şey, Allah’a yaraşmaz ve yakışmaz. Çünkü bu, Allah hakkında imkânsız şeylerdendir. Zira O, hiçbir şeye muhtaç değildir, çok zengindir. Her türlü övgüye layık olan Hamid, ve her şeyin mutlak sahibi olan Maliktir. Nasıl olur da kulları arasından ve mülkü olan varlıklardan evlât edinebilir ki? “O, bundan münezzehtir.” Çocuk sahibi olmaktan ve eksiklikten münezzehtir, çok yücedir. Küçük, büyük herhangi “bir işe hükmettiğinde ona yalnızca “Ol” der” O işi yapmak O’nun için imkânsız değildir ve O’na zor gelmez, “o da hemen oluverir.” Ulvi alemde de süfli alemde de onun kaderi ve meşîeti/dilemesi geçerli olduğuna göre O’nun nasıl çocuğu olabilir? O, bir şey dilediği vakit ona “Ol der, o da hemen oluverir.” O halde İsa’nın babasız olarak var edilmesi nasıl uzak bir ihtimal olarak görülebilir?
36. Onun için İsa, Allah’ın diğer varlıklar gibi kendisinin de Rabbi olduğunu haber vererek şunları söylemişti:“Şüphesiz Allah benim de Rabbimdir, sizin de Rabbinizdir.” Bizi yaratan, bize suret verip şekillendiren, hüküm ve takdiri bize egemen olan O’dur. “O halde O’na ibadet edin.” İbadeti O’na ihlâsla yapın, O’na ortak koşmayın. Bütün gayretinizle O’na yönelin. Bu ifadelerle rubûbiyet ve uluhiyet tevhidi ortaya konmakta ve birincisi, ikincisine delil olarak gösterilmektedir. İşte bundan dolayı:“Dosdoğru yol işte budur” buyrulmaktadır. Yani dengeli ve Allah’a ulaştıran yol budur. Çünkü bu, peygamberlerin ve onlara uyanların yoludur. Bunun dışındaki yollar ise sapıklık ve azgınlık yollarıdır.
Những mô tả được nói đó chính là Ysa con trai của Mar-yam, và lời nói này là lời thật chứ không phải là lời của những kẻ lầm lạc nghi ngờ và bất đồng về sự việc của Y.
"Itulah Isa putra Maryam, (yang mengatakan) perkataan yang benar, yang mereka berbantah-bantahan tentang kebenaran-nya. Tidak layak bagi Allah mempunyai anak, Mahasuci Dia. Apabila Dia telah menetapkan sesuatu, maka hanya berkata ke-padanya, 'Jadilah,' maka jadilah ia. Sesungguhnya Allah adalah Rabbku dan Rabbmu, maka kalian sembahlah Dia. Ini adalah jalan yang lurus." (Maryam: 34-36).
(34-35) Maksudnya, orang yang disebut-sebut dengan sifat-sifat itu adalah Isa putra Maryam, tanpa ada keraguan maupun sangsi padanya. Bahkan ﴾ قَوۡلَ ٱلۡحَقِّ ﴿ "(yang mengatakan) perkataan yang benar." Dan kalamullah (perkataan Allah) yang tidak ada per-kataan yang lebih benar daripadanya dan tidak ada yang lebih baik perkataannya daripada Allah. Berita yang meyakinkan itu menge-nai Isa عليه السلام. Sementara berita-berita tentangnya yang berbeda dengan ini, maka itu dipastikan batil. Puncak (sumber permasalahannya) merupakan keragu-raguan dari si pengucapnya, yang tidak tahu-menahu tentangnya. Oleh karena itu, Allah berfirman, ﴾ ٱلَّذِي فِيهِ يَمۡتَرُونَ ﴿ "yang mereka berbantah-bantahan tentang kebenarannya," maksudnya mereka ragu-ragu, sehingga berbantah-bantahan dengan keraguan mereka dan berdebat berdasarkan perkiraan mereka. Di antaranya, ada orang yang mengatakan tentang dirinya, "Isa itu adalah Allah, atau anak Allah atau ketiga dari yang tiga. Sungguh Mahatinggi Allah dari kebohongan mereka." ﴾ مَا كَانَ لِلَّهِ أَن يَتَّخِذَ مِن وَلَدٖۖ ﴿ "Tidak layak bagi Allah mempunyai anak," maksudnya tidak wajar dan tidak layak. Karena itu adalah suatu yang mustahil. Allah Mahakaya (tidak membutuhkan orang lain), Maha Terpuji, yang memiliki segala se-suatu, bagaimana mungkin Allah mengangkat seorang anak dari kalangan para hamba?! ﴾ سُبۡحَٰنَهُۥٓۚ ﴿ "Mahasuci Dia," Mahasuci Allah dari segala kekurangan dan anak. ﴾ إِذَا قَضَىٰٓ أَمۡرٗا ﴿ "Apabila Dia telah me-netapkan sesuatu," baik dari perkara yang kecil ataupun yang besar, niscaya tidak akan terhalang dan tidak akan sulit ﴾ فَإِنَّمَا يَقُولُ لَهُۥ كُن فَيَكُونُ ﴿ "maka Dia hanya berkata kepadanya, 'Jadilah,' maka jadilah ia," jika ketentuan dan kehendakNya pasti terlaksana di langit dan bumi, bagaimana mungkin Dia memiliki anak?! Kalau memang demikian adanya, jika Allah menginginkan sesuatu, maka cukup dengan mengatakan "Jadilah" maka jadilah ia, lalu mengapa dianggap se-buah perkara mustahil, Allah menciptakan Isa tanpa bapak?
(36) Oleh sebab itu, Isa memberitahukan bahwa dirinya seorang hamba yang diasuh sebagaimana manusia lainnya. Isa mengatakan, ﴾ وَإِنَّ ٱللَّهَ رَبِّي وَرَبُّكُمۡ ﴿ "Sesungguhnya Allah adalah Rabbku dan Rabb kalian," yang menciptakan kita, membentuk rupa kita, penga-turanNya terealisasikan pada kita dan takdirNya mengondisikan kita, ﴾ فَٱعۡبُدُوهُۚ ﴿ "maka kalian sembahlah Dia." Ikhlaskanlah ibadah hanya kepadaNya, dan bersungguh-sungguhlah dalam bertaubat. Dalam ungkapan ini terdapat pengakuan terhadap tauhid rububiyah dan tauhid uluhiyah serta mengambil dalil dengan jenis yang pertama (tauhid rububiyah) sebagai dalil bagi tauhid jenis kedua (tauhid uluhiyah). Oleh karena itu, dia mengatakan, ﴾ هَٰذَا صِرَٰطٞ مُّسۡتَقِيمٞ 36 ﴿ "Ini adalah jalan yang lurus," yaitu jalan lurus yang menghantarkan menuju Allah. Karena ia merupakan jalan para rasul dan pengikut mereka. Sedangkan jalan selain itu, maka ia termasuk jalan yang menyimpang dan sesat.
L’homme décrit ici est Jésus fils de Marie (‘îsâ bnu maryama) et la description qui est faite de lui est véridique, contrairement à celle des égarés qui en détiennent des versions douteuses et contradictoires.
Yüce Allah'ın çocuk edinmesi düşünülemez. Yüce Allah bundan yüce ve münezzehtir. Bir işe hükmettiğinde Allah -Subhanehu ve Teâlâ- için ona (Ol!) demesi yeterlidir. Muhakkak oluverir. İşte kim bu vasıflara sahipse çocuk edinmekten münezzehtir.
Non si addice ad Allāh prendere un figlio, lungi Egli da ciò, Lui è al di sopra di tutto questo. Quando desidera qualcosa, Gli è sufficiente, gloria Sua, dire: "Sii", e quella si realizzerà senza alcun dubbio. Colui che possiede tali caratteristiche è lungi dall'avere un figlio.
Tidak pantas bagi Allah untuk memiliki anak, sungguh Dia suci dari hal itu. Apabila Dia hendak menetapkan suatu perkara maka Dia hanya berkata kepadanya, "Jadilah!" maka jadilah sesuatu itu. Tuhan yang memiliki sifat seperti ini sungguh tersucikan dari sifat memiliki anak.
It does not befit Allah to have a son, exalted and free He is from this. When He intends something, it is enough for Him to say regarding this thing: Be, and it most definitely becomes. So He who is like this is free from having a son.
The miraculous birth of Jesus was an extraordinary event; trying to explain it, Christian scholars have formulated peculiar dogmas. But there is always a limit one cannot cross in offering explanations; to account for the Messiah’s extraordinary birth by suggesting that he is the son of God definitely amounts to going beyond all limits, because attributing children to God negates the very concept of the unity of God. Quite apart from this, there are innumerable extraordinary and wonderful events in the universe that we see every day. In fact, every single thing in this world is in itself a kind of marvel. Now, if anyone comes across anything of this nature, he must realize that God has created it, just as He has created other countless wonders.
No es propio de Al-lah tener un hijo, glorificado sea. Cuando Él decide algo, es suficiente que Él diga: “¡Sé!”, y definitivamente es. Así que Quien posee esta cualidad no necesita un hijo.
Hindi nararapat para kay Allāh na gumawa Siya ng anumang anak – kabanal-banalan Siya para roon at nagpawalang-kaugnayan Siya. Kapag nagpasya Siya ng isang bagay ay makasasapat lamang sa Kanya – kaluwalhatian sa Kanya – na magsabi Siya sa bagay na iyon na mangyari saka mangyayari iyon nang walang pasubali. Kaya ang sinumang ganyan, Siya ay napawawalang-kaugnayan sa anak.
Il ne convient pas qu’Allah ait un fils, que cela soit exclus en ce qui Le concerne et qu’Il soit sanctifié ! Lorsqu’Il veut quelque chose, Il Lui suffit de dire « Kun (sois) » et alors ce qu’Il veut se met incontestablement à exister. Il est donc exclu que Celui qui détient ce pouvoir ait un fils.
Nije Allahovo da ima dijete, Njemu to ne priliči, niti to može biti! On je vrlo visoko iznad toga da Sebi uzme dijete između Svojih stvorenja. Allah je, džellešanuhu, svemoguć, pa kad nešto odluči učiniti, samo rekne: “Budi” i ono bude. Ko je sa tom sposobnošću on je iznad toga da ima dijete.
Việc cho rằng Allah có một đứa con trai là không thích hợp với Quyền Năng và Sự Tối Cao của Ngài, Ngài Vinh Quang và Trong Sạch khỏi những thứ tầm thường đó, bởi lẽ khi Ngài muốn bất cứ điều gì thì Ngài chỉ cần nói "Hãy thành!" thì chắc chắn nó sẽ thành đúng như ý của Ngài. Một Đấng có quyền năng vô song như thế chắc chắn không can hệ đến việc con cái.
Allah je moj i vaš Gospodar, Njemu jedinom upućujte ibadet! Eto to je Prava staza, koja vodi Njegovom zadovoljstvu.
Al-lah es mi Señor y el de ustedes, así que adórenlo solo a Él de forma sincera. Este es el sendero recto que conduce a la complacencia de Al-lah.
Allah, exalté soit-Il, est mon Seigneur et le vôtre. Adorez-Le donc exclusivement. Ceci est le droit chemin qui conduit vers l’agrément d’Allah.
E in verità Allāh, gloria Sua, è il mio Dio e il Dio di voi tutti. Siate sinceri nei confronti di Lui solo nella vostra adorazione. Quella che vi ho menzionato è la retta via che conduce al compiacimento di Allāh.
And Allah, may He be glorified, is both my Lord and your Lord, so make worship sincere for Him alone. This which I have mentioned to you is the straight path that leads to the pleasure of Allah.
[Nagsabi si Jesus:] "Tunay na si Allāh – kaluwalhatian sa Kanya – ay Panginoon ko at Panginoon ninyo sa kalahatan kaya magpakawagas kayo sa Kanya sa pagsamba – tanging sa Kanya. Itong nabanggit ko sa inyo ay ang landasing tuwid na nagpaparating sa kaluguran ni Allāh."
Şüphesiz Allah -Subhanehu ve Teâlâ- benim ve sizin Rabbinizdir. İbadeti yalnızca O'na has kılın. Size bahsetmiş olduğum Allah'ın rızasına ulaştıracak dosdoğru yoldur.
Ysa nói: Quả thật, Allah là Thượng Đế của Ta và cũng là Thượng Đế của tất cả các ngươi, bởi thế, các ngươi hãy thành tâm thờ phượng một mình Ngài. Những gì Ta nói với các ngươi chính là con đường Ngay Chính dẫn tới sự hài lòng của Allah.
Sesungguhnya Allah -Subḥānahu- adalah Tuhanku dan Tuhan kalian semua, maka murnikanlah ibadah hanya kepada-Nya semata. Yang aku sebutkan pada kalian ini adalah jalan lurus yang mengantarkan pada keridaan Allah.
But the factions of Jews and Christians differed regarding the matter of Jesus (peace be upon him). The Jews said about him that he is a magician. Some Christians said about him that he is the son of Allah. Woe to those who differ regarding him, from witnessing the great Day of Judgment, due to its scenes, reckoning and punishment.
"Maka berselisihlah golongan-golongan (yang ada) di antara mereka. Maka kecelakaanlah bagi orang-orang kafir pada waktu menyaksikan hari yang besar. Alangkah terangnya pendengaran mereka dan alangkah tajamnya penglihatan mereka pada hari (ketika) mereka datang kepada Kami. Tetapi orang-orang yang zhalim pada hari ini (di dunia) berada dalam kesesatan yang nyata." (Maryam: 37-38).
(37) Usai menjelaskan keadaan Isa putra Maryam yang tidak perlu diragukan dan disangsikan, Allah تعالى memberitahukan bahwa kelompok-kelompok sesat dari kalangan Yahudi dan Nasrani serta selain mereka dengan perbedaan tingkatnya, berselisih tentang Isa putra Maryam. Di antara mereka ada yang berlebihan (meng-agungkannya) dan ada pula yang terlalu melecehkannya. Di antara mereka ada pihak yang mengatakan bahwa Isa itu adalah Allah! Sebagian menganggapnya anak Allah! Pihak yang lain mengatakan bahwa dia itu ketiga dari tiga (tuhan, trinitas). Sebagian yang lain (justru) tidak menilainya sebagai rasul, bahkan menuduhnya seba-gai anak zina, semisal golongan Yahudi! Semua perkataan mereka adalah perkataan-perkataan batil, pendapat yang rusak, yang di-landasi oleh keraguan dan pembangkangan, bukti-bukti yang rusak, syubhat-syubhat yang murahan. Orang-orang ini berhak mendapat-kan ancaman yang keras. Allah berfirman, ﴾ فَوَيۡلٞ لِّلَّذِينَ كَفَرُواْ ﴿ "Maka kecelakaanlah bagi orang-orang yang kafir," kepada Allah dan para RasulNya serta Kitab-kitabNya. Termasuk dalam kelompok ini yaitu golongan Yahudi dan Nasrani, yang mengutarakan ucapan kufur tentang Isa putra Maryam ﴾ مِن مَّشۡهَدِ يَوۡمٍ عَظِيمٍ 37 ﴿ "pada waktu me-nyaksikan hari yang besar," maksudnya suasana Hari Kiamat, yang disaksikan oleh orang-orang generasi pertama dan terakhir, peng-huni langit sampai para penghuni bumi, al-Khaliq (Pencipta) dan Makhluk, (hari) yang penuh dengan kegoncangan dan peristiwa menakutkan serta memuat pembalasan amal perbuatan. Pada hari itu, akan nampak semua yang mereka rahasiakan ataupun yang mereka perlihatkan dan sembunyikan.
(38) ﴾ أَسۡمِعۡ بِهِمۡ وَأَبۡصِرۡ يَوۡمَ يَأۡتُونَنَا ﴿ "Alangkah terangnya pendengaran mereka dan alangkah tajamnya penglihatan mereka pada hari (ketika) mereka datang kepada Kami," maksudnya alangkah baik pendengaran dan penglihatan mereka kala itu. Sehingga mereka mengakui kekufuran dan kesyirikan serta ucapan-ucapan mereka. Mereka mengatakan,
﴾ رَبَّنَآ أَبۡصَرۡنَا وَسَمِعۡنَا فَٱرۡجِعۡنَا نَعۡمَلۡ صَٰلِحًا إِنَّا مُوقِنُونَ 12 ﴿
"Ya Rabb kami, kami telah melihat dan mendengar, maka kembali-kanlah kami (ke dunia), kami akan mengerjakan amal shalih. Sesungguh-nya kami adalah orang-orang yang yakin." (As-Sajdah: 12).
Pada Hari Kiamat, mereka benar-benar meyakini apa yang sebenarnya telah mereka lakukan. ﴾ لَٰكِنِ ٱلظَّٰلِمُونَ ٱلۡيَوۡمَ فِي ضَلَٰلٖ مُّبِينٖ 38 ﴿ "Tetapi orang-orang yang zhalim pada hari ini (di dunia) berada dalam kesesatan yang nyata." Mereka tidak memiliki argumen dalam kesesatan ini. Karena mereka itu antara orang yang menentang lagi sesat di atas bukti nyata, (atau mengetahui kebenaran tetapi menabraknya), dengan orang yang sesat dari jalan kebenaran, mampu mengenal kebenaran dengan baik, tapi dia lebih menyukai kesesatan dan amal kejelekan, tanpa mau berusaha untuk mengetahui perbedaan yang haq dari yang batil.
Renungilah, bagaimana Allah berfirman, ﴾ فَوَيۡلٞ لِّلَّذِينَ كَفَرُواْ ﴿ "Maka kecelakaanlah bagi orang-orang yang kafir," setelah ayat ﴾ فَٱخۡتَلَفَ ٱلۡأَحۡزَابُ مِنۢ بَيۡنِهِمۡۖ ﴿ "Maka berselisihlah golongan-golongan (yang ada) di antara mereka." Allah tidak mengatakan "Kecelakaan bagi mereka" (dengan meng-gunakan kata ganti) yang kembali kepada kata al-ahzab (kelompok-kelompok). Karena di antara kelompok-kelompok yang berselisih itu, ada kelompok yang berpandangan dengan benar, sesuai de-ngan yang benar. Kelompok yang benar ini menyatakan bahwa Isa itu adalah hamba Allah dan RasulNya. Mereka beriman kepadanya dan mengikutinya. Mereka ini adalah orang yang beriman, tidak termasuk dalam golongan yang terkena ancaman. Oleh karena itu, Allah hanya mengancam orang-orang kafir saja.
Onlar İsa -aleyhisselam- hakkında ihtilaf ettiler ve kavimleri içinde farklı gruplara ayrıldılar. Bazısı ona iman edip: "O resuldür." dedi. Yahudiler'den oluşan diğer grup da onu inkâr etti. Bazı gruplar da onun hakkında aşırılığa giderek bazısı: "O Allah'tır." dediler. Kimileri ise: "O, Allah'ın oğludur." dediler. Allah Teâlâ bu söylediklerinden uzak ve yücedir. Kıyamet sahnesini, hesabı ve cezayı görecek olmalarına rağmen onun hakkında ihtilafa düşenlerin vay haline.
Međutim, sinovi Israilovi podvojili su se u pogledu Isaa, alejhis-selam, pa su se razišli na grupe u njegovom narodu. Neki su priznali: - On je Poslanik, dok su drugi osporili kao što su židovi. Neke grupe su otišle u ekstrem pa su kazali: - On je bog, a drugi opet: -Da je božiji sin. Uzvišen je Allah od onoga što mu pripisuju, a teško onima koji se razilaze o njemu na Dan proživljenja kada nastupi Sudnji dan i kada se bude obračunavalo i kažnjavalo.
Pero distintas facciones de judíos y cristianos discreparon con respecto a Jesús u. Algunos creyeron en él, otros lo rechazaron, otros dijeron que él era Al-lah mismo, y otros que era el hijo de Al-lah, alabado sea Al-lah de cuanto Le atribuyen. ¡Ay de aquellos que difieren en lo que se refiere a Él, cuando comparezcan en el gran Día del Juicio!
C’est plus tard que les gens de la communauté de Jésus divergèrent à son sujet. Certains crurent en lui et le qualifièrent de messager, d’autres mécrurent en lui comme les juifs, enfin d’autres firent preuve de fanatisme à son égard. Une faction parmi ces derniers prétendit qu’il est Allah et une autre le considéra comme le fils d’Allah, qu’Allah soit élevé au-dessus de ces allégations. Malheur à ceux qui divergent à son sujet: ils vivront des scènes terribles le Jour de la Résurrection durant lequel ils rendront des comptes et seront punis.
Những kẻ bất đồng quan điểm đã không đồng thuận với nhau về câu chuyện của Ysa nên đã chia rẽ nhau thành những nhóm phái. Một số người tin nơi Y (Ysa) nói Y là Thiên Sứ của Allah, một số khác như những người Do Thái thì phủ nhận Y, một số kẻ tôn vinh Y một cách thái quá thì cho rằng Y là Allah và một số lệch lạc khác thì nói rằng Y là con trai của Allah. Nhưng Allah tối cao và vĩ đại vượt xa những gì họ nói. Và những kẻ bất đồng nhau về sự việc của Ysa sẽ gặp sự khốn khổ vào Ngày Phán Xét Vĩ Đại khi đối diện với sự thanh toán và trừng phạt.
Maka orang-orang berselisih tentang perkara Isa -'alaihissalām-, lalu mereka pun berpecah-belah menjadi beberapa golongan di antara kaumnya. Sebagian mereka beriman kepadanya dan berkata, "Dia adalah seorang rasul." Sebagian yang lain kafir kepadanya semisal kaum Yahudi. Ada juga beberapa kelompok yang berlebih-lebihan terhadapnya, sehingga ada yang mengatakan, "Dia adalah Allah", dan ada yang mengatakan, "Dia anak Allah." Sungguh Allah Mahasuci dari apa yang mereka katakan. Celakalah orang-orang yang berselisih tentang dirinya pada waktu menyaksikan dahsyatnya hari Kiamat beserta berbagai kejadian hari itu, hisab, dan pemberian azab.
Gli avversi disputarono riguardo ‘Īsā, pace a lui, così il suo popolo si divise in fazioni distinte. Alcuni di loro credettero in lui, e dissero: "Egli è un Messaggero", mentre altri non gli credettero, come gli Ebrei; e altre fazioni ancora fecero di peggio, dicendo: "Egli è Allāh", e altre dissero: "Egli è figlio di Allāh". Lungi Allāh da ciò! Guai a costoro che disputano sulla sua questione dagli avvenimenti a cui assisteranno nel grande Giorno del Giudizio: Rendiconto e Punizione!.
Ngunit nagkaiba-iba ang mga nagkakaiba-iba hinggil sa pumapatungkol kay Jesus – sumakanya ang pagbati ng kapayapaan – kaya sila ay naging mga lapiang nagkahati-hati kabilang sa mga kababayan niya sapagkat sumampalataya sa kanya ang iba sa kanila at nagsabi: "Siya ay isang sugo" at tumangging sumampalataya sa kanya ang mga iba pa gaya ng mga Hudyo. Nagpakalabis-labis naman hinggil sa kanya ang mga pangkatin. sapagkat nagsabi ang iba sa kanila: "Siya ay si Allāh" samantalang nagsabi naman ang mga iba pa: "Siya ay anak ni Allāh." Pagkataas-taas si Allāh para roon. Kaya kapighatian ay ukol sa mga nagkakaiba-iba hinggil sa pumapatungkol sa kanya na mga saksi sa sukdulang Araw ng Pagbangon dahil sa naroon na mga masasaksihan, pagtutuos, at parusa.
37- (Ehl-i kitaptan) birtakım gruplar, kendi aralarında anlaşmazlığa düştüler. O büyük günde hazır olacaklarından dolayı vay o kâfirlerin haline!
38- Bize gelecekleri gün (gerçekleri) ne iyi işitir, ne iyi görürler! Fakat o zalimler bugün apaçık bir sapıklık içindedir.
37. Yüce Allah hakkında herhangi bir şüphe ve tereddüdün söz konusu olmadığı Meryem oğlu İsa’nın durumunu açıkladıktan sonra yahudi, hristiyan ve diğerlerinden oluşan çeşitli sapık fırkaların, aralarındaki farklılıklar çerçevesinde İsa aleyhisselam hakkında da ihtilâfa düştüklerini haber vermektedir. Bu konuda kimisi aşırıya kaçmıştır, kimisi de oldukça kusurludur. Aralarından kimisi, “O Allah’tır” derken, kimisi “Allah’ın oğludur”, kimisi “Üçün üçüncüsüdür”, demiştir. Kimileri de -yahudiler gibi- İsa’yı peygamber bile kabul etmemiş aksine onun -haşa- bir veled-i zina olduğu iftirasında dahi bulunmuştur. Bütün bunların sözleri batıldır, görüşleri tutarsızdır, şüphe ve inada dayalıdır. Çürük bahaneler ile anlamsız şüphelerdir ve bütün bu iddia sahipleri oldukça ağır bir tehdidi hak eden kimselerdir. Onun için Yüce Allah şöyle buyurmaktadır:“O” öncekilerin de sonrakilerin de göktekilerin de yerdekilerin de yaratanın da yaratılanın da tanık olacağı “büyük günde” kıyamet gününde “hazır olacaklarından dolayı vay o kâfirlerine haline!” Allah’ı, peygamberlerini ve kitaplarını inkar edenlerin vay haline! Bunların kapsamına İsa hakkında küfrü gerektiren sözler söyleyen yahudiler ve hristiyanlar da girmektedir. İşte o gün büyük sarsıntılarla ve dehşetlerle dolup taşacaktır. O günde amellerin karşılığı verilecektir. İşte o vakit neyi gizlemiş, neyi açıklamış idilerse, neyi örtüp saklamaya çalıştılarsa hepsi ortaya çıkacaktır.
38. “Bize gelecekleri gün (gerçekleri) ne iyi işitir, ne iyi görürler!” Küfürlerini, şirklerini ve söyledikleri sözleri bizzat kendileri ikrar ve itiraf edecekler ve:“Rabbimiz, gördük ve işittik artık bizi dünyaya geri döndür de salih amel işleyelim, gerçekten biz kesin olarak inandık.”(es-Secde, 32/12) diyeceklerdir. İşte kıyamet gününde dünyada iken tuttukları yolun gerçek mahiyetinin ne olduğunu kesin olarak bilmiş olacaklardır. “Fakat o zalimler bugün apaçık bir sapıklık içindedir.” Ve bu konuda onların herhangi bir mazeretleri olmayacaktır. Çünkü onlar, ya hakkı bilen ama inat edip haktan bile bile sapan ve ondan yan çizen kimselerdirler yahut da hakkı ve doğruyu bilme imkânına sahip olmakla birlikte hak yoldan sapan, sapıklığına ve kötü amellerine razı olan, hakkı batıldan ayırt etmek için de hiçbir çaba göstermeyen kimselerdir.
urada Yüce Allah’ın:“(Ehl-i kitaptan) birtakım gruplar kendi aralarında anlaşmazlığa düştüler” buyruğundan sonra: “Vay o kâfirlerin haline!” buyurularak “vay onların haline” buyrulmadığı üzerinde dikkatle düşünelim. Çünkü “onlar” denilecek olsa zamir “gruplar”a ait olur. Oysa anlaşmazlığa düşen bu gruplar arasında doğruyu isabet ettiren bir kesim de vardır. Bunlar hakka uygun kanaata sahiptirler ve İsa’nın Allah’ın kulu ve rasûlü olduğunu söyleyip ona iman etmiş ve ona uymuşlardır. Bunlar mü’mindirler ve bu tehdidin kapsamına girmezler. Bundan dolayı Yüce Allah da tehdidi sadece kâfirlere tahsis etmiştir.
Ese día verán y oirán todo, pero de nada les servirá. Los opresores en esta vida mundanal están claramente extraviados del camino recto. No estarán preparados para la vida futura, la cual les llegará de pronto, sin que lo esperen, mientras se encuentran en el error.
Anong husay ng pagkarinig nila sa Araw na iyon at anong husay ng pagkakita nila. Nakarinig sila nang hindi nagpakinabang sa kanila ang pagdinig at nakakita sila nang hindi nagpakinabang sa kanila ang pagkakita. Subalit ang mga tagalabag sa katarungan sa buhay na pangmundo ay nasa isang pagkaligaw na maliwanag palayo sa landasing tuwid sapagkat hindi sila naghahanda para sa Kabilang-buhay hanggang sa dumating ito sa kanila nang biglaan samantalang sila ay nasa paglabag nila sa katarungan.
Alangkah tajam pendengaran dan penglihatan mereka pada hari itu, mereka mendengarkannya secara saksama tatkala pendengaran itu tak lagi bermanfaat bagi mereka, mereka juga melihatnya secara saksama tatkala penglihatan itu tak lagi memberikan manfaat bagi mereka. Akan tetapi, orang-orang zalim di dunia ini senantiasa berada dalam kesesatan yang nyata, menyimpang dari jalan yang lurus, mereka tak siap untuk menghadapi hari akhirat hingga kematian datang kepada mereka secara tiba-tiba sedangkan mereka masih berada dalam kezaliman tersebut.
O kako će nevjernici dobro čuti strahotne zvukove i kako će jasno vidjeti strašne prizore onog Dana kad budu polagali račun pred Sveznajućim Allahom. Zulumćari su na dunjaluku bili daleko od Pravog puta, koji je veoma jasan, pa se nisu pripremali za suočavanje s polaganjem računa na ahiretu, sve dok nisu umrli kao zulumćari.
Per ciò che ascolteranno e vedranno chiaramente, quel Giorno, non sarà più loro utile né l'udito né la vista; piuttosto gli ingiusti, in questa vita, sono chiaramente sviati dalla Retta Via; non si preparano all'Aldilà, finché non giungerà loro all'improvviso mentre perseverano nella loro ingiustizia.
Vào Ngày Hôm Đó, họ sẽ nghe và thấy tất cả, họ sẽ nghe những gì mà trước kia họ đã không tin và họ sẽ thấy những gì mà trước kia họ không tin; tuy nhiên, những kẻ làm điều sai quấy trong cuộc sống trần gian cứ công khai lệch lạc khỏi con đường Ngay Chính và không chịu chuẩn bị cho cuộc sống Đời Sau cho đến khi Ngày Đó đến với họ một cách bất ngờ trong lúc họ đang trong sự sai quấy của họ.
O gün (gerçekleri) ne iyi işitip, ne iyi görecekler. Duydukları zaman duymaları onlara fayda sağlamayacağı zaman duyacaklar, gördükleri zaman görmeleri onlara fayda sağlamayacağı zaman görecekler. Fakat zalimler dünya hayatında dosdoğru yoldan sapmış kimselerdir. Onlar zulüm etmeye devam ederken kıyamet ansızın gelir.
Leur ouïe et leur vue seront opérationnelles ce jour-là mais elles leur seront inutiles. Ceux qui sont injustes dans ce bas monde s’égarent de manière manifeste du droit chemin et ne se préparent pas à l’au-delà. Ils sont alors surpris par la mort dans cet état d’injustice.
The Disbeliever's warning of the Day of Distress
Allah, the Exalted, says informing about the disbelievers on the Day of Resurrection that they will be made to have the clearest hearing and sight. This is as Allah says,
وَلَوْ تَرَى إِذِ الْمُجْرِمُونَ نَاكِسُواْ رُءُوسِهِمْ عِندَ رَبِّهِمْ رَبَّنَآ أَبْصَرْنَا وَسَمِعْنَا
(And if you only could see when the criminals hang their heads before their Lord (saying): "Our Lord! We have now seen and heard.") 32:12 They will say that when it will not benefit them, nor will it be of any use to them. If they had used these senses properly before seeing the torment, then it would have brought them some benefit and saved them from the Allah's punishment. This is why Allah says,
أَسْمِعْ بِهِمْ وَأَبْصِرْ
(How clearly will they (disbelievers) see and hear,) This means that no one will hear and see better than they will.
يَوْمَ يَأْتُونَنَا
(the day when they will appear before Us.) The Day of Resurrection.
لَـكِنِ الظَّـلِمُونَ الْيَوْمَ
(But the wrongdoers today are...) now, in the life of this world,
فِى ضَلَـلٍ مُّبِينٍ
(...in plain error.) They do not hear, see or think. When they are requested to follow guidance, they are not guided and they succumb to those things that do not benefit them. Then, Allah says,
وَأَنْذِرْهُمْ يَوْمَ الْحَسْرَةِ
(And warn them of the Day of grief and regrets,) warn the creation of the Day of Distress,
إِذْ قُضِىَ الاٌّمْرُ
(when the case has been decided,) when the people of Paradise and the people of Hell will be sorted out, and everyone will reach his final abode which he was destined to remain in forever.
وَهُمْ
(while (now) they are) today, in the present life of this world,
فِى غَفْلَةٍ
(in a state of carelessness.) with the warning of the Day of grief and regret, they are heedless.
وَهُمْ لاَ يُؤْمِنُونَ
(and they believe not.) meaning they do not believe that it is true. Imam Ahmad recorded that Abu Sa`id said that the Messenger of Allah ﷺ said,
«إِذَا دَخَلَ أَهْلُ الْجَنَّةِ الْجَنَّةَ وَأَهْلُ النَّارِ النَّارَ، يُجَاءُ بِالْمَوْتِ كَأَنَّهُ كَبْشٌ أَمْلَحُ فَيُوقَفُ بَيْنَ الْجَنَّةِ وَالنَّارِ، فَيُقَالُ: يَا أَهْلَ الْجَنَّةِ هَلْ تَعْرِفُونَ هَذَا، قَالَ: فَيَشْرَئِبُّونَ وَيَنْظُرُونَ وَيَقُولُونَ:نَعَمْ هَذَا الْمَوْتُ قَالَ: فَيُقَالُ: يَاأَهْلَ النَّارِ، هَلْ تَعْرِفُونَ هَذَا؟ قَالَ: فَيَشْرَئِبُّونَ وَيَنْظُرُونَ وَيَقُولُونَ: نَعَمْ هَذَا الْمَوْتُ قَالَ: فَيُؤْمَرُ بِهِ فَيُذْبَحُ، قَالَ: وَيُقَالُ: يَا أَهْلَ الْجَنَّةِ، خُلُودٌ وَلَا مَوْتَ، وَيَا أَهْلَ النَّارِ، خُلُودٌ وَلَا مَوْت»
(When the people of Paradise enter Paradise and the people of the Hellfire enter the Hellfire, death will be brought in the form of a handsome ram and it will be placed between Paradise and the Hellfire. Then, it will be said, "O people of Paradise, do you know what this is" Then, they will turn their gazes and look, and they will say, "Yes, this is death." Then, it will be said, "O people of the Hellfire, do you know what this is" Then, they will turn their gazes and look, and they will say, "Yes, this is death." Then, the order will be given for it to be slaughtered and it will be said, "O people of Paradise, eternity and no more death, O people of Hellfire, eternity and no more death.") Then the Messenger of Allah ﷺ recited the Ayah,
وَأَنْذِرْهُمْ يَوْمَ الْحَسْرَةِ إِذْ قُضِىَ الاٌّمْرُ وَهُمْ فِى غَفْلَةٍ وَهُمْ لاَ يُؤْمِنُونَ
(And warn them of the Day of grief and regret, when the case has been decided, while (now) they are in a state of carelessness, and they believe not.) Then, the Messenger of Allah ﷺ made a gesture with his hand and said,
«أَهْلُ الدُّنْيَا فِي غَفْلَةِ الدُّنْيَا»
(The people of this life are in the state of heedlessness of this life.) Thus recorded Imam Ahmad and it was also recorded by Al-Bukhari and Muslim in their Sahihs with wording similar to this. It is reported from `Abdullah bin Mas`ud that he mentioned a story in which he said, "There is not a soul except that it will see a residence in Paradise and a residence in the Hellfire, and this will be the Day of distress. So the people of the Hellfire will see the residence that Allah prepared for them if they had believed. Then, it will be said to them, `If you had believed and worked righteous deeds, you would have had this, which you see in Paradise.' Then, they will be overcome with distress and grief. Likewise, the people of Paradise will see the residence that is in the Hellfire and it will be said to them, `If Allah had not bestowed His favor upon you (this would have been your place).' " Concerning Allah's statement,
إِنَّا نَحْنُ نَرِثُ الاٌّرْضَ وَمَنْ عَلَيْهَا وَإِلَيْنَا يُرْجَعُونَ
(Verily, We will inherit the earth and whatsoever is thereon. And to Us they all shall be returned.) Allah is informing that He is the Creator, the Owner and the Controller of all matters. All of the creation will be destroyed and only He, the Most High and Most Holy, will remain. There is no one who can claim absolute ownership and control of affairs besides Him. He is the Inheritor of all His creation. He is the Eternal, Who will remain after they are gone and He is the Judge of their affairs. Therefore, no soul will be done any injustice, nor wronged even the weight of a mosquito or an atom. Ibn Abi Hatim recor- ded that Hazm bin Abi Hazm Al-Quta`i said, "`Umar bin `Abdul-Aziz wrote to `Abdul-Hamid bin `Abdur-Rahman, who was the governor of Kufah: `Thus, to proceed: Verily, Allah prescribed death for His creatures when He created them and He determined their final destination. He said in that which He revealed in His truthful Book, which He guarded with His knowledge and made His angels testify to its preservation, that He will inherit the earth and all who are on it, and they will all be returned to Him."'
The Messiah and all the other prophets called upon the people to tread the same straight path, namely, that of taking God as their Lord and worshipping Him alone. But, it has always happened that, by willful misinterpretations and false explanations, there have been deviations from the straight path. Different people have emphasized different points of the doctrine. These divergent views have led to such major differences that a single religion has been divided into several religions. The Truth is manifested in its entirety in this world too. But because here man has been given freedom of choice so that he may be put to the test, as the very purpose of his existence is trial, he may accept the Truth or he may not. Due to this temporary freedom, he falls a prey to misunderstanding and starts behaving arrogantly. He is shown the right path of God but, in spite of arguments in its favour, he does not accept it. Today his eyes and ears appear to be altogether devoid of the powers of seeing and hearing, but, in the Hereafter, when his freedom is snatched away from him, these very same eyes and very same ears of his will become so powerful that he will have no choice but to see and hear the Truth.
How horrible is what they will hear and see on the Day of Judgment, and how severe it will be for them. And how strange will be their condition which you will see. However, the oppressors in this worldly life are clearly misguided from the straight path. They will not prepare for the afterlife until it will suddenly come to them whilst they are in their wrongdoing.
Mensajero, advierte a la gente sobre el Día en que el injusto se arrepentirá de sus actos malvados y el justo se arrepentirá de no haber sido más obediente, cuando los pergaminos de los siervos estén enrollados, el ajuste de sus cuentas haya finalizado y cada persona vaya hacia su destino final. La gente es engañada por la vida mundanal y no tiene en cuenta la otra vida, porque no cree en el Día del Juicio.
Berilah peringatan kepada manusia -wahai Rasul- tentang hari penyesalan, yaitu saat seorang yang berbuat keburukan menyesali keburukannya dan seorang yang berbuat baik menyesali kurangnya ketaatan yang dilakukannya. Pada hari itu buku catatan amalan para hamba telah ditutup, hisab amalan mereka telah selesai, dan setiap mereka telah mendapatkan balasan amal perbuatannya, sedangkan keadaan mereka dalam kehidupan ini hanya tertipu dengan dunia, lalai dari akhirat, dan tidak pula beriman dengan adanya hari Kiamat.
I opomeni ljude, Poslaniče, na Sudnji dan, dan tuge zbog podbacivanja u Allahovim pravima, u kojem će tugovati onaj ko je činio loše zbog svoga griješenja, a onaj ko je činio dobro što nije činio više, kada se zatvore registri djela i kada se svede račun, pa svako dobije po zasluzi. Međutim, nevjernici su na ovom svijetu nemarni spram Dana sudnjeg jer okreću glave od istine i slijede neistinu, i ne vjeruju u Sudnji dan.
-Ey Resul!- Kötülük yapanın yaptığı kötülüğe pişman olacağı, iyilik yapanın da çokça ibadet etmediğine pişman olacağı gün hakkında insanları uyar. Öyle ki, kulların defterleri kapatılıp hesapları görüldüğünde, herkes yapmış olduğunun karşılığını bulur. Onlar dünya hayatlarında aldanmışlardır. Ahireti umursamayan ve kıyamet gününe de iman etmeyen kimselerdi.
"Dan berilah mereka peringatan tentang Hari Penyesalan, (yaitu) ketika segala perkara telah diputus. Dan mereka dalam kelalaian, dan mereka tidak (pula) beriman. Sesungguhnya Kami mewarisi bumi dan semua orang-orang yang ada di atasnya, dan hanya kepada Kamilah mereka dikembalikan." (Maryam: 39-40).
(39-40) Kata اَلْإِنْذَارُ bermakna pemberitahuan tentang hal-hal yang menakutkan dengan nada mengancam dan menyampai-kan tentang sifat-sifatnya. Dan obyek yang paling pantas menjadi bahan peringatan dan ancaman bagi para hamba adalah Hari Penye-salan (Kiamat), saat semua perkara diputuskan dan orang-orang terdahulu sampai generasi terakhir dikumpulkan pada satu tempat. Mereka akan ditanya mengenai amal perbuatan mereka. Maka barangsiapa beriman kepada Allah dan mengikuti para RasulNya, niscaya akan menikmati kebahagiaan, tanpa pernah mengalami penderitaan setelah itu. Sedangkan orang yang tidak beriman serta tidak mengikuti para RasulNya, niscaya akan merasakan hidup celaka tanpa akan pernah mengenyam kebahagiaan setelahnya. Dia merugi atas diri dan keluarganya. Pada saat itu, dia bersedih dan menyesal dengan penyesalan yang membuat kalbu terputus (dari pengharapan) dan menjadikan hati hancur tak karuan. Ada-kah kesedihan yang lebih besar daripada kesedihan lantaran luput dari mendapatkan ridha dan surga Allah, lalu menerima kepastian murka Allah serta dimasukkan ke neraka, dalam keadaan yang tidak memiliki kemungkinan kembali (ke dunia lagi) untuk memu-lai amalan baru dan tidak ada cara lain untuk merubah keadaan dirinya dengan kembali ke dunia? Inilah keadaan yang menyong-song mereka. Sementara di dunia, mereka lalai dari persoalan besar ini. Masalah ini tidak pernah terbetik dalam hati-hati mereka. Kalaupun terngiang-ngiang, maka dalam suasana yang lalai. Kela-laian menyelimuti mereka dengan merata dan keterlenaan telah menguasai diri mereka. Mereka tidak beriman kepada Allah dan tidak mengikuti para rasul. (Kenikmatan) dunia telah memerdayai mereka. Godaan-godaan syahwat yang akan sirna lagi fana telah menjadi faktor penghalang antara mereka dan keimanan. Dunia beserta isinya, dari permulaan sampai penghujungnya, akan pergi meninggalkan pemiliknya, dan para penghuninya pun berpisah dengannya. Kemudian Allah mengambil alih dunia dan semua isinya, mengembalikan mereka semua kepadaNya. Selanjutnya, Allah memberikan balasan bagi mereka sesuai dengan amal per-buatan, baik berupa kerugian maupun keuntungan mereka di dunia. Barangsiapa melakukan perbuatan baik, hendaklah dia memuji Allah. Sedangkan, orang yang menjumpai amalan selain itu (amalan buruk), janganlah dia mencela kecuali dirinya sendiri saja.
Kitab teragung, paling utama lagi tinggi adalah kitab yang nyata dan peringatan yang bijaksana ini (al-Qur`an), jika disebut-kan kabar-kabar di dalamnya, maka kabar itu adalah kabar yang paling jujur, paling haq dan yang paling mendatangkan manfaat. Jika diketengahkan di dalamnya perintah dan larangan, maka perintah dan larangan itu merupakan perintah dan larangan yang paling agung, dan paling adil serta seimbang. Jika dikemukakan balasan, janji, dan ancaman, maka itu semua merupakan berita yang paling benar dan haq, paling terang dalam menjelaskan kebijak-sanaan, keadilan, dan keutamaan. Apabila disebut-sebut nama-nama para Nabi dan Rasul di dalamnya, maka nama-nama yang disebutkan itu merupakan utusan Allah yang lebih sempurna dan lebih utama daripada yang lain. Oleh karena itu, al-Qur`an kerap memulai dan mengulang-ulangi sejarah para nabi yang mana Allah mengutamakan mereka di atas para nabi yang lain, mengangkat derajat dan menaikkan citra mereka, dengan sebab amal perbuatan yang telah mereka lakukan berupa ibadah kepada Allah, rasa cinta dan bertaubat kepadaNya, menunaikan hak-hak Allah dan hak para hamba, mendakwahi umat manusia agar menuju Allah, bersabar dalam menjalankannya dan (menempatkan mereka pada) kedu-dukan yang mewah dan derajat yang tinggi. Maka, Allah menceri-takan dalam surat ini beberapa nabi; memerintahkan RasulNya, Muhammad untuk menyebut-nyebut mereka, karena dengan mengangkat berita tentang mereka berarti menampakkan pujian kepada Allah dan juga kepada para nabi tersebut, (juga) bermakna menjelaskan karunia dan curahan kebaikanNya buat mereka. Dalam cerita itu, terkandung motivasi untuk beriman kepada me-reka, mencintai mereka serta menjadikan mereka sebagai panutan. Allah berfirman,
Hỡi Thiên Sứ Muhammad! Hãy cảnh báo nhân loại về Ngày Hối Tiếc bởi vì Ngày Hôm Đó, kẻ làm điều xấu sẽ hối tiếc cho việc làm xấu của mình còn những ai làm tốt sẽ hối tiếc vì đã không làm nhiều thêm khi những quyển sổ ghi chép được đóng lại và sự thanh toán bắt đầu. Ngươi hãy cảnh báo họ về Ngày Đó trong lúc họ lơ là và hời hợt, không quan tâm tới Ngày Sau và không tin nơi Ngày Phán Xét.
Ô Messager, avertis les gens contre le Jour du Regret lorsque les malfaisants regretteront leur malfaisance, et que les bienfaisants regretteront ne pas avoir accompli plus de bonnes œuvres. Ce jour-là, les registres des serviteurs seront pliés. Ils auront terminé de rendre des comptes et chacun ira là où l’auront conduit ses œuvres. Malgré cela, ils sont trompés par la vie ici-bas qui les distrait de l’au-delà et ils ne croient pas au Jour de la Résurrection.
يَوْمَ الْحَسْرَةِ (the Day of Remorse) in verse 39 refers to the Day of Judgment and has been called the Day of Remorse because on that day persons consigned to Hell as punishment for their evil deeds will regret their disregard of the righteous way of life, and wish that if they had lived the life of true believers, they too would have been in Paradise instead of being punished in Hell. Even those who have been rewarded with Paradise will feel a different kind of remorse. Al-Tabarani and Abu Ya` la have quoted the following saying of the Prophet ﷺ on the authority of Sayyidna Mu'adh ؓ .
"The people of Paradise will regret only one thing, namely those moments which were spent without the remembrance of Allah."
And Al-Baghawi (رح) has narrated quoting Abu Hurairah ؓ that The Holy Prophet ﷺ said:
"Everyone will experience remorse and regret after death."
The companions of the Holy Prophet ﷺ asked him what would be that remorse and regret about? Then The Holy Prophet ﷺ explained that those who acted righteously will regret not having performed more righteous deeds which would have helped them attain a higher position in Paradise. On the other hand, the evil doers will repent their evil actions and sins. (Mazhari)
E avverti – o Messaggero – venire verso di lei la gente del Giorno del Pentimento, quando l'ingiusto si pentirà della propria ingiustizia, e il benefattore di non essere stato ancora più obbediente; quando i libri della gente verranno chiusi, e le loro annotazioni saranno concluse, e ad ognuno verrà presentato ciò che ha compiuto, mentre essi erano ingannati dalla vita, incuranti dell'Aldilà, e non credevano nel Giorno della Resurrezione.
39- Sen, onları (hesabın görülüp) işin hükme bağlanacağı o pişmanlık günü ile uyar. Zira onlar gaflet içindedirler ve iman etmiyorlar.
40- Yeryüzüne ve üzerindekilere ancak biz mirasçı olacağız ve onlar yalnız bize döndürüleceklerdir.
39-40. İnzâr/uyarı, korkulu bir şeyi uyarı amacıyla bildirmek ve onun niteliklerini sakındırma amaçlı haber vermektir. Kulların uyarılıp sakındırılmasına en layık olan şey, işin hükme bağlanacağı o pişmanlık günüdür. O gün ki öncekiler de sonrakiler de aynı yerde durdurulacaklar ve amelleri hakkında sorguya çekileceklerdir. Allah’a iman edip peygamberlerine uyan kimse, bir daha bedbahtlık söz konusu olmaksızın mutlu ve bahtiyar olacaktır. Allah’a iman etmeyip peygamberlerine uymayan kimseler ise bir daha mutluluk yüzü görmeksizin ebediyen bedbaht olacaklar, hem kendileri hem de aile halklarını ziyana uğratmış olacaklardır. İşte o vakit pişmanlık duyacak ve üzülecekledir. Öyle ki bu keden ve pişmanlıktan dolayı kalpler parçalanacaktır. Yeniden amelde bulunabilmek için geri dönme imkânı ve dünyaya dönüp durumunu değiştirme fırsatı bulunmayacak bir şekilde Allah’ın rızasını ve cennetini elden kaçırıp O’nun gazabını ve cehennem ateşini hak etmekten daha büyük pişmanlık sebebi olabilir mi? İşte onları bekleyen son, budur. Ancak onlar, bu dünya hayatında hatırlarına bile getirmedikleri bu büyük işten gaflettedirler. Hatırlarına gelecek olsa dahi gaflet içerisinde kalmaya devam ederler. Çünkü gaflet, onları büsbütün kuşatmış, sarhoşlukları her yanlarını kaplamıştır. Onlar, ne Allah’a iman ederler, ne peygamberlerine uyarlar. Dünyaları onları oyalayıp durmakta, fani ve geçici arzuları iman etmelerine engel olmaktadır. Başından sonuna kadar içindeki her şeyle birlikte dünya, dünyada yaşayanların elinden çıkacaktır. Onlar da bu dünyayı bırakıp gidecektir. Yüce Allah, yeryüzüne ve onun üzerindekilere mirasçı olacak, onları kendi huzuruna döndürecek ve dünyada iken yaptıkları amellerinin karşılığını onlara verecektir. Neyi kaybetmişler yahut neyi kazanmışlarsa onu göreceklerdir. Bundan dolayı hayır amel işleyen kimse, Yüce Allah’a hamdetsin. Bundan başka şeylerle karşılaşanlar ise kendilerinden başka kimseyi kınamasınlar.
Kitapların en üstünü, en faziletlisi, en yücesi bu Kitâb-ı mubîn, bu hikmet dolu Zikirdir. Eğer bu kitapta birtakım haberler zikredilmiş ise hiç şüphesiz haberlerin en doğru, en gerçek ve en faydalıları onlardır. Eğer bu kitapta emir ve yasak söz konusu edilmiş ise elbetteki bunlar emir ve yasakların en yüceleri, en dengelileri ve en adaletlileridir. Eğer bu kitapta ceza, vaat ve tehditler söz konusu edilmiş ise şüphesiz bunlar bilgilerin en doğrusu, en gerçeği, hikmete, adalete ve fazilete en ileri derecede yol gösterici olanlarıdır. Eğer bu kitapta nebiler ve rasûller söz konusu edilmiş ise elbetteki bu kitapta kendilerinden söz edilenler, başkalarından daha kâmil ve daha faziletlidir. İşte bundan dolayı Kur’ân-ı Kerim’de başkalarına üstün kılınmış, kadirleri yüksek tutulmuş, şanları yüceltilmiş peygamberlerin kıssaları tekrar tekrar zikredilmektedir. Buna sebep de onların Allah’a karşı ifa ettikleri ibadet, O’na olan sevgileri, yönelişleri, O’nun haklarını yerine getirmeleri, kullarının haklarını ifa etmeleri, bütün insanları Allah’a davet edip bu hususta sabır göstermeleri, üstün makam ve yüce mevkilerde sebatlarını sürdürmeleridir. İşte Yüce Allah bu sûrede, birtakım peygamberleri söz konusu etmektedir ve Rasûlüne de onları anmasını emretmektedir. Çünkü onları anmak suretiyle Yüce Allah’a hamd-ü sena edilmiş, o peygamberler övülmüş, Allah’ın o peygamberlere yapmış olduğu lütuf ve ihsanlar açıklanmış olur. Ayrıca bu yolla onlara iman, onları sevmek, onlara uymak da teşvik edilmiş olur. O yüzden bu buyruğunda Yüce Allah:
And warn the people, O Messenger, of the Day of Regret when the evildoer will regret his evil-doings and when the righteous will regret not being more obedient, when the scrolls of the servants will be wrapped, their reckoning is finished and each person goes towards what he had sent forward. But they have been deceived by their worldly life and are unmindful of the Hearafter, and they do not accept the Day of Judgment.
Magbabala ka, O Sugo, sa mga tao ng araw ng pagsisisi kapag magsisisi ang tagagawa ng masagwa dahil sa paggawa niya ng masagwa at ang tagagawa ng maganda dahil sa hindi niya pagpaparami ng pagtalima, kapag natiklop na ang mga kalatas ng mga tao, nakatapos sa pagtutuos sa kanila, at pumunta ang bawat isa sa gawang ipinauna niya. Sila, sa buhay nilang makamundo, ay mga nalinlang dito, mga nalilibang palayo sa Kabilang-buhay, habang sila ay hindi sumasampalataya sa Araw ng Pagbangon.
In verità, Noi soli resteremo dopo la distruzioni di ogni cosa, ed erediteremo la terra e tutto ciò che c'è in essa, e tutto ciò che vi resterà dopo il loro sterminio; e Noi li dominiamo e ne faremo ciò che vogliamo. A Noi soli torneranno, nel Giorno del Giudizio, per il Rendiconto e la Resurrezione.
Samo će Svemogući Allah naslijediti Zemlju i one koji žive na njoj, kad će učiniti da sva stvorenja poumiru i kad će samo On, jer je Živi, Onaj Koji ne umire, ostati. I Allahu, džellešanuhu, sve će se naposlijetku vratiti pa će On, svodeći obračun, dobre nagraditi, a zločeste kazniti.
Sesungguhnya Kamilah yang tetap kekal setelah semua makhluk fana. Kami yang mewarisi bumi dan semua yang ada di atasnya karena mereka telah fana dan hanya Kami yang tetap hidup setelahnya. Di dunia ini Kami telah memberikan mereka kekuasaan, mengatur kehidupan mereka sekehendak Kami, dan hanya kepada Kamilah mereka akan kembali pada hari Kiamat kelak untuk menjalani proses hisab dan mendapatkan ganjaran.
Şüphesiz yaratılmışlar fani olduktan sonra biz kalıcı olacak, yeryüzünün mirasçıları olacağız. Onlar fani olup biz kalıcı olduktan sonra yeryüzünün üzerinde olan şeylerin sahibi ve mirasçısı olacağız. Dilediğimiz gibi onlar hakkında tasarrufta bulunacağız. Kıyamet günü hesap ve ceza için yalnızca bize döndürülecekler.
When a man meets with failure in this world, he has the opportunity to start his life afresh, and he feels himself fortunate to have friends and supporters who will offer him assistance. But, failure in the life hereafter allows of no chance of reversal. What keen regret a man feels when he learns that he had the opportunity to do what was right and proper, but did nothing until it was too late! The root cause of all evil is that man takes himself to be his own master, while the fact is that this life is only a transient period in his existence. God was the Lord of everything in the beginning and He will be the Lord of everything till the end. In truth, there is nobody but God who may hold the position of a master.
Tunay na Kami ay ang mananatili matapos ng pagkalipol ng mga nilikha. Magmamana Kami ng lupa at magmamana Kami ng sinumang nasa ibabaw nito dahil sa pagkalipol nila at pananatili Namin matapos nila. Naghari Kami sa kanila at gumawa Kami sa kanila ng anumang niloloob Namin. Tungo sa Amin – tanging sa Amin – sila pababalikin sa Araw ng Pagbangon para sa pagtutuos at pagganti.
C’est Nous qui resterons après la disparition de toutes les créatures. Nous hériterons de la Terre et tout ce qu’elle contient puisqu’ils laisseront tout derrière eux après leur disparition et de plus, Nous les possédons et disposons d’eux selon Notre bon vouloir. C’est à Nous Seul qu’ils retourneront le Jour de la Résurrection afin de rendre des comptes et être rétribués.
Yo soy el que permanecerá después de que la creación haya perecido. Heredaré la Tierra y todo lo que haya en ella, porque habrán perecido y permaneceré después de ellos, y los poseeré y haré con ellos lo que desee. Solo ante Mí regresarán en el Día del Juicio para ser juzgados y retribuidos.
I am the one who will remain after the creation has perished. I shall inherit the earth and those on it, because they will have perished and I will remain after them, and I own them and do with them as I want. To Me alone they shall return on the Day of Judgment to be reckoned and recompensed.
Quả thật TA (Allah) sẽ mãi còn sau khi mọi tạo vật đều đã tiêu vong, TA sẽ kế thừa trái đất và định đoạt những gì TA muốn; và tất cả đều phải trở về trình diện TA vào Ngày Phán Xét để TA xét xử và thưởng phạt.
Ô Messager, mentionne dans le Coran qui t’es révélé le récit d’Abraham. C’était un homme très véridique qui croyait de tout son être aux signes d’Allah et un prophète envoyé par Lui.
Commentary
Meaning of Siddiq
صِدِّيقًا نَّبِيًّا (Siddiq (a man of truth), a prophet - 19:41) The word صِدِّيقً (Siddiq) is a Qur'anic term which has been defined differently by different scholars. Some say it is applied to one who has never told a lie in his life. Others describe Siddiq (صِدِّيقً ) as one who is truthful in his beliefs, words and deeds. In other words his utterances truly reflect his beliefs, and his actions in turn match with his beliefs and words. Ruh ul-Ma` ani and Mazhari have adopted the latter meaning of the word. Then there are different degrees of صِدِّیقِیَت (Truthfulness) i.e. those who fall within this definition are placed at different pedestals. Only a prophet (نَبِی یَا رَسُول ) can be a true صِدِّيقً. While every prophet is gifted with this attribute, not everyone who has it is a prophet. A believer who follows in the footsteps of his prophet and attains this exalted position of صِدِّيقً (truthfulness) can also be called Siddiq. The Holy Qur'an itself has given the title of صِدِّيقًہ to Sayyidah Maryam (علیہا السلام) ، despite the view of the overwhelming, majority that she was not a prophet, and that a woman cannot be a prophet.
Hỡi Thiên Sứ Muhammad! Hãy nhớ lại trong Qur'an được ban xuống cho Ngươi về thông tin của Ibrahim, quả thật, Y là một người bề tôi trung thực, luôn tin những dấu hiệu của Allah, và Y là một vị Nabi từ nơi Ngài.
And mention, O Messenger, in the Qur’ān which has been revealed to you the story of Abraham (peace be upon him). He was very truthful and firmly believed the signs of Allah.
Ibrahim's Admonition of His Father
Allah, the Exalted, tells His Prophet, Muhammad ﷺ,
وَاذْكُرْ فِى الْكِتَـبِ إِبْرَهِيمَ
(And mention in the Book, Ibrahim.) "Recite this to your people who are worshipping idols and mention to them what happened with Ibrahim, the intimate Friend (Khalil) of the Most Beneficent. These idol worshippers (Arabs) are his descendants and they claim to follow his religion. Inform them that he was a truthful Prophet. Tell them about what took place with his father and how he forbade him from worshipping idols." Ibrahim said,
يأَبَتِ لِمَ تَعْبُدُ مَا لاَ يَسْمَعُ وَلاَ يَبْصِرُ وَلاَ يُغْنِى عَنكَ شَيْئاً
(O my father! Why do you worship that which hears not, sees not and cannot avail you in anything) Meaning that these idols will not benefit you, nor can they protect you from any harm.
يأَبَتِ إِنِّى قَدْ جَآءَنِى مِنَ الْعِلْمِ مَا لَمْ يَأْتِكَ
(O my father! Verily, there has come to me the knowledge of that which came not unto you.) This means, "Even though I am from your loins and you see me as inferior to you because I am your son, know that I have received knowledge from Allah that you do not know and it has not reached you."
فَاتَّبِعْنِى أَهْدِكَ صِرَاطاً سَوِيّاً
(So follow me, I will guide you to the straight path.) meaning, "a straight path that will carry you to the desired objective and save you from that which is dreaded (Hell)."
يأَبَتِ لاَ تَعْبُدِ الشَّيْطَـنَ
(O my father! Worship not Shaytan.) This is means, "Do not obey him by worshipping these idols. He invites to this (idolatry) and he is pleased with it." This is as Allah says,
أَلَمْ أَعْهَدْ إِلَيْكُمْ يبَنِى ءَادَمَ أَن لاَّ تَعْبُدُواْ الشَّيطَـنَ إِنَّهُ لَكُمْ عَدُوٌّ مُّبِينٌ
(Did I not command you, O Children of Adam, that you should not worship Shaytan. Verily, he is a plain enemy to you.) 36:60 Allah also says,
إِن يَدْعُونَ مِن دُونِهِ إِلاَّ إِنَـثاً وَإِن يَدْعُونَ إِلاَّ شَيْطَـناً مَّرِيداً
(They invoke nothing but females idols besides Him (Allah), and they invoke nothing but Shaytan, a persistent rebel!) 4:117 Concerning Allah's statement,
إِنَّ الشَّيْطَـنَ كَانَ لِلرَّحْمَـنِ عَصِيّاً
(Verily, Shaytan has been a rebel against the Most Gracious.) This means obstinate and too arrogant to obey his Lord. Therefore, Allah expelled him and made him an outcast. Therefore, "do not follow him or you will become like him. "
يأَبَتِ إِنِّى أَخَافُ أَن يَمَسَّكَ عَذَابٌ مِّنَ الرَّحْمَـنِ
(O my father! Verily, I fear lest a torment from the Most Gracious should overtake you,) "because of your associating partners with Allah and your disobedience in what I am commanding you with."
فَتَكُونَ لِلشَّيْطَـنِ وَلِيّاً
(so that you become a companion of Shaytan.) This means, "there will be no one who will protect you, or help you, or assist you, except Iblis. However, neither he, nor anyone else, has any power over the outcome of matters. Following him will only cause you to be surrounded by the torment (of Allah)." This is as Allah says,
تَاللَّهِ لَقَدْ أَرْسَلْنَآ إِلَى أُمَمٍ مِّن قَبْلِكَ فَزَيَّنَ لَهُمُ الشَّيْطَـِّنُ أَعْمَالَهُمْ فَهُوَ وَلِيُّهُمُ الْيَوْمَ وَلَهُمْ عَذَابٌ أَلِيمٌ
(By Allah, We indeed sent (Messengers) to the nations before you, but Shaytan made their deeds fair seeming to them. So he is their helper today (in this world), and theirs will be a painful torment.) 16:63
Mensajero, nárrales la historia de Abraham u que te ha sido revelada en el Corán. Fue muy justo y creía firmemente en los signos de Al-lah.
-Ey Resul!- Sana indirilen Kur'an'da İbrahim -aleyhisselam-'ın haberini de zikret. Şüphesiz ki o, çok doğru sözlü, Allah'ın ayetlerini tasdik eden, Yüce Allah'ın katından gönderilmiş peygamberdi.
E rammenta – o Messaggero – in questo Corano a te rivelato, la storia di Ibrāhīm, pace a lui; in verità era colmo di onestà e fede nei Segni di Allāh, ed era un Profeta inviato da Allāh.
41- Kitapta İbrahim’i de an! O, bir sıddîk, bir peygamber idi.
42- Bir vakit babasına şöyle demişti:“Babacığım! İşitmeyen, görmeyen ve sana hiçbir faydası olmayan şeylere niçin ibadet edersin?”
43- “Babacığım, bana sana gelmeyen bir ilim geldi. O nedenle bana tabi ol ki seni dosdoğru bir yola ileteyim.”
44- “Babacığım, şeytana ibadet etme! Şüphesiz şeytan Rahmân’a karşı çok isyankardır.”
45- “Babacığım, doğrusu ben, Rahmân tarafından bir azabın sana dokunmasından ve böylece şeytanın dostu olmandan, korkuyorum.”
46- Dedi ki:“Ey İbrahim! Sen benim ilâhlarımdan yüz mü çeviriyorsun? Eğer bundan vazgeçmezsen seni kesinlikle taşa tutarım. Benden uzak dur, uzun bir süre de yanıma yaklaşma!”
47- Dedi ki:“Selâm olsun sana! Ben Rabbimden senin için mağfiret isteyeceğim. Çünkü O, bana karşı gerçekten lütufkârdır.”
48- “Ben sizi de sizin Allah’ın dışında yalvardıklarınızı da terk ediyor ve yalnız Rabbime dua ediyorum. Rabbime dua etmekle mahrum olmayacağımı ümit ediyorum.”
49- İbrahim, onları ve onların Allah’ın dışında taptıklarını terk edince biz de ona İshak’ı ve Yakub’u bağışladık. Her ikisini de peygamber yaptık.
50- Hepsine de rahmetimizden bağışladık ve dillerden düşmeyen haklı ve yüce bir nam verdik.
41. “Kitapta İbrahim’i de an! O, bir sıddîk, bir peygamber idi” buyurmaktadır. Yüce Allah, ona hem sıddıklık, hem de nübüvvet makamlarını vermiştir. Sıddık, çok doğru/dürüst olan demektir. Sözlerinde, fiillerinde, hallerinde doğru olan ve doğrulamakla emrolunduğu her şeyi doğrulayan demektir. Bu ise kalbe ulaşan, kalpte etkisini gösteren, yakîni gerektiren ve kâmil manada salih ameli ortaya çıkartan pek büyük bir ilim sahibi olmayı gerektirir. İbrahim aleyhisselam, Muhammed sallallahu aleyhi ve sellem’den sonra bütün peygamberlerin en faziletlisidir. O üstün fazilet sahibi kesimlerin üçüncü atasıdır. Allah’ın zürriyetinde peygamberliği ve kitabı takdir ettiği biridir. İnsanları Allah’ın yoluna davet edip bu konuda karşı karşıya kaldığı büyük zorluklara sabredip katlanan da odur. Uzağı, yakını Allah’a davet eden, elinden gelen bütün imkânlarla da babasını aynı yola davet etmek için bütün gayretini ortaya koyan da yine odur.
42. Yüce Allah, İbrahim’in, babası ile konuşmasını söz konusu ederek şöyle buyurmaktadır:“Bir vakit babasına” putlara tapmanın çirkinliğini anlatmak üzere “şöyle demişti: Babacığım; işitmeyen, görmeyen ve sana hiçbir faydası olmayan şeylere niçin ibadet edersin?” Yani varlıklarıyla da fiilleriyle de eksik olan, hiçbir şey işitemeyen, göremeyen, kendilerine tapanlara bir fayda sağlayamayan, bir zarar da veremeyen, aksine kendi kendilerine dahi hiçbir fayda sağlama imkânları bulunmayan, kendilerine gelebilecek bir zararı dahi önleyemeyen putlara ne diye ibadet ediyorsun? Bu zatı ve fiilleri itibariyle eksik olan bir varlığa ibadet etmenin hem aklen, hem dinen son derece çirkin bir iş olduğuna apaçık bir delildir. İbrahim’in bu uyarı ve işareti şuna delildir: Kendisine ibadet edilmesi gereken ve uygun olan, her yönden kemale sahip olan ve kullarının sahip oldukları her türlü nimet ancak kendisinden gelen, onların sıkıntısını kendisinden başka kimsenin gideremeyeceği zat olan Allah’tır.
43. “Babacığım, bana sana gelmeyen bir ilim geldi.” Yani babacığım, ben senin oğlun olduğum için kendinde benim sahip olmadığım bilgiler vardır, diye düşünerek beni küçümseme. Aksine Allah bana, sana vermediği bilgiyi vermiş bulunuyor. Bu sözlerinden maksadı ise şudur:“O nedenle bana tabi ol ki seni dosdoğru bir yola ileteyim.” Yani mutedil ve istikamet üzere giden bir yolu göstereyim. O da Allah’a hiçbir şeyi ortak koşmaksızın ibadet etmek, her durumda yalnızca O’na itaat etmektir. İbrahim’in bu ifadelerinde oldukça yumuşak ve ince bir hitab vardır ki bu, açıkça görülmektedir. Şöyle ki o:“Babacığım, ben bilgili bir kimseyim, sense cahilsin” demediği gibi “Sen hiçbir şey bilmiyorsun” da dememiştir. Bunun yerine: Ben de bir bilgi sahibiyim. Sen de bir şeyler biliyorsun. Ancak bana ulaşan bilgi, sana ulaşmamış, sana gelmemiştir. O halde senin delile uyman ve ona boyun eğmen gerekir, deme yolunu seçmiştir.
44. “Babacığım, şeytana ibadet etme!” Allah’tan başkasına ibadet eden bir kimse şeytana ibadet etmiş olur. Nitekim Allah, bir başka yerde şöyle buyurmaktadır:“Ey Âdemoğulları, şeytana tapmayın; çünkü o sizin için apaçık bir düşmandır, diye size emrimi açıklamadım mı?”(Yâsin, 36/60)“Şüphesiz şeytan Rahmân’a karşı çok isyankardır.” Kim de onun adımlarını izlerse, onu dost edinmiş ve buna karşılık Allah’a isyan etmiş ve şeytanın seviyesine inmiş olur. Burada isyanın Rahmân’a izafe edilmesi, günahların kulun Allah’ın rahmetine nail olmasını engellediğine, rahmet kapılarını önünde kapattığına işarettir. Nitekim Allah’a itaat etmek de O’nun rahmetine nail olmanın en büyük sebepleri arasındadır. Bundan dolayı da şöyle buyrulmaktadır:
45. “Babacığım, doğrusu ben” küfürde ısrar etmen, azgınlıkta kalmayı devam ettirmen sebebiyle “Rahmân tarafından bir azabın sana dokunmasından ve böylece” dünyada ve âhirette “şeytanın dostu” arkadaşı “olmandan” böylelikle de oldukça kötü konumlara düşmenden ve son derece vahim yerlerde kalmandan “korkuyorum.” Görüldüğü gibi İbrahim aleyhisselam, babasını davet ederken en kolaydan başlayarak tedrici bir yol izlemiştir. Önce ona sahip olduğu bilgiyi ve bunun babasının kendisine tâbi olmasını gerektirdiğini, kendisine itaat ettiği takdirde de dosdoğru yolu bulacağını haber verdi. Arkasından onu şeytana ibadetten uzak kalmaya çağırıp bunun ihtiva ettiği zararları ona bildirdi. Daha sonra mevcut halini sürdürecek olursa Allah’ın dünyada da âhirette de onu cezalandırıp ondan intikam alacağını, ayrıca şeytanın da arkadaşı olacağını belirterek onu uyardı.
46. Ancak İbrahim’in bu güzel çağrısının o bedbaht insana hiçbir faydası olmadı. Cahil bir kimseye yakışan bir şekilde cevap vererek şöyle dedi:“Ey İbrahim! Sen benim ilâhlarımdan yüz mü çeviriyorsun?” Bu sözleri ile taşlardan yapılmış, uydurma ilâhlarla, putlarla böbürlendi. İbrahim’i de bunlardan yüz çevirdiğinden dolayı kınadı. Oysa bu aşırı bir cehaletten ve vahim bir küfürden kaynaklanır. Putlara ibadet ile övünüp onlara davet ediyordu. “Eğer bundan” ilâhlarıma sövüp dil uzatmaktan ve beni Allah’a ibadet etmeye davet etmekten “vazgeçmezsen seni kesinlikle taşa tutarım.” Taşlayarak öldürürüm. “Benden uzak dur, uzun bir süre de yanıma yaklaşma!” Uzun bir süre benimle konuşma.
47. İbrahim aleyhisselam ise cahillerle hitap esnasında Rahmân’ın iyi kullarının üslûbuyla ona cevap verdi. Ona hakaret etmedi, aksine sabretti. Ona hoşuna gitmeyecek şekilde karşılık vermeyerek şöyle dedi:“Selâm olsun sana.” Yani sen, benim sana hakaret etmemden, sövüp saymamdan ve hoşuna gitmeyecek şekilde sözler söylememden yana esenliktesin. “Ben Rabbimden senin için mağfiret isteyeceğim.” Yani Allah’ın kendisi sebebiyle mağfiretin gerçekleşeceği İslâm dinine hidâyet bulman için, hidâyet ve mağfirete nail olman için Allah’a dua edip duracağım. “Çünkü Rabbim gerçekten bana karşı lütufkârdır.” Bana çok merhametli ve şefkatlidir, halimle yakından ilgilenir. İbrahim aleyhisselam Allah ona hidâyet verir umuduyla babası için mağfiret dilemeye devam etti. Ancak babasının Allah’ın düşmanı olduğunu anlayıp da bu mağfiret dileyişin ona hiçbir fayda vermediğini görünce ona mağfiret dilemeyi bıraktı ve ondan uzaklaştı. Yüce Allah, bizlere İbrahim dinine uymayı emretmiştir. Allah’a daveti; ilim, hikmet, yumuşaklık, kolaylık ve aşama aşama giderek yapmak, bu yol üzere sabretmek, bu yolda usanmamak, insanların söz ve davranışlarıyla verecekleri eziyetlere katlanmak, onları affedip bağışlamak, hatta sözlü ve fiili iyilikte bulunmak da İbrahim’in dinine tâbi olmanın bir parçasıdır.
48. İbrahim kavminden ve babasından ümit kesince dedi ki:“Ben sizi de sizin Allah’ın dışında yalvardıklarınızı da” hem sizi, hem putlarınızı “terk ediyor, yalnız Rabbime dua ediyorum.” Bu hem ibadet mahiyetindeki duayı, hem de dilekte bulunma anlamındaki duayı kapsar. “Rabbime dua etmekle mahrum olmayacağımı ümit ediyorum.” Yani Allah’ın duamı ve amellerimi kabul etmek suretiyle beni bahtiyar kılacağını ümit ederim. İşte Allah’ın yoluna davet ettiğinde hevâlarına uyan, öğütlerden hiçbir şekilde faydalanmayarak serserice azgınlıklarını sürdürmekte ısrar eden ve bu yüzden çağrıyı kabul etmeyen kimselerden yana ümidini kesen kimsenin görevi budur. Bu duruma gelen bir kimsenin bizzat kendi kendisini ıslâh etmekle meşgul olması, Rabbinden amelinin kabul edilmesini ümit ederek kötülükten ve kötülerden uzak kalması gerekir.
49. İnsanın vatanından, alıştığı şeylerden, aile halkından ve kavminden ayrı kalması, malum pek çok sebep dolayısıyla nefse en ağır gelen hususlardandır. Bunlardan birisi de kişinin kendilerinden güç aldığı ve kendileri sayesinde sayı çokluğuna ulaştığı kimselerden ayrı ve tek başına kalmasıdır. Ancak Allah için bir şeyler terk edene Allah onlardan hayırlılarını verir. İşte Yüce Allah da İbrahim’in kavminden ayrılıp uzaklaşmasıyla ilgili olarak şunları söylemektedir:“İbrahim onları ve onların Allah’ın dışında taptıklarını terk edince biz de ona İshak’ı ve Yakub’u bağışladık. Her ikisini de” İshak’ı da, Yakub’u da “peygamber yaptık.” Böylelikle hem İbrahim, hem Allah’ın kendilerine vahyini ihsan edip risaleti için seçtiği ve insanlara peygamber olarak gönderdiği bu salih kimseler büyük hayırlara nail oldular.
50. “Hepsine de” yani İbrahim’e ve oğlu İshak ile torunu Yakub’a “rahmetimizden bağışladık.” Bu da Yüce Allah’ın onlara rahmet olmak üzere bağışladığı faydalı ilimleri, salih amelleri, içlerinde pek çok peygamber ve salih kimselerin bulunduğu, dört bir yana yayılmış kalabalık sayıdaki zürriyeti kapsar. “ve dillerden düşmeyen haklı ve yüce bir nam verdik.” Aynı şekilde bu da Allah’ın kendilerine bağışladığı rahmetin bir parçasıdır. Çünkü Allah, iyilik yapan her bir kimsenin iyiliği oranında övgüsünü/namını yayacağını vaat etmiştir. Bunlar ise iyilerin önderlerindendir. O yüzden de Allah gerçekten haklı ve yüce bir şekilde övülmelerini, saygı ile anılmalarını sağlamıştır. Onlara olan bu övgü doğrudur, yalan değildir, yüce ve aşikardır, gizli değildir. Dünyanın dört bir yanında onlardan övgü ile söz edilmektedir. Onların sevgisi kalpleri doldurmuş, övgüleri dillerde dolaşmıştır. Doğru yolu izleyenlere rehber, hidâyet bulanlara önder olmuşlardır. Çağlar boyunca da onların namları dillerden düşmeyecektir. Bu, Yüce Allah’ın bir lütfudur. Allah onu dilediğine verir, Allah büyük bir lütuf sahibidir.
"Ceritakanlah (hai Muhammad) kisah Ibrahim di dalam al-Kitab (al-Qur`an) ini. Sesungguhnya dia adalah seorang yang sa-ngat membenarkan lagi seorang nabi. Ingatlah ketika dia berkata kepada bapaknya, 'Wahai bapakku, mengapa kamu menyembah sesuatu yang tidak mendengar, tidak melihat dan tidak dapat menolong kamu sedikit pun. Wahai bapakku, sesungguhnya telah datang kepadaku sebagian ilmu pengetahuan yang tidak datang kepadamu, maka ikutilah aku, niscaya aku akan menunjukkan kepadamu jalan yang lurus. Wahai bapakku, janganlah kamu menyembah setan. Sesungguhnya setan itu durhaka kepada Dzat Yang Maha Pemurah. Wahai bapakku, sesungguhnya aku khawatir bahwa kamu akan ditimpa azab oleh Dzat Yang Maha Pemurah, maka kamu menjadi kawan bagi setan.' Bapaknya berkata, 'Benci-kah kamu kepada tuhan-tuhanku, hai Ibrahim. Jika kamu tidak berhenti, maka niscaya kamu akan kurajam, dan tinggalkanlah aku buat waktu yang lama.' Ibrahim berkata, 'Semoga keselamatan dilimpahkan kepadamu, aku akan meminta ampun bagimu kepada Rabbku. Sesungguhnya Dia sangat baik kepadaku. Dan aku akan menjauhkan diri darimu dan dari apa yang kamu seru selain Allah, dan aku akan berdoa kepada Rabbku, mudah-mudahan aku tidak akan kecewa dengan berdoa kepada Rabbku.' Maka ketika Ibrahim sudah menjauhkan diri dari mereka, dan dari apa yang mereka sembah selain Allah, Kami anugerahkan kepadanya Ishaq, dan Ya'qub. Dan masing-masingnya Kami angkat menjadi nabi. Dan Kami anugerahkan kepada mereka sebagian dari rahmat Kami, dan Kami jadikan mereka buah tutur yang baik lagi tinggi." (Maryam: 41-50).
(41) ﴾ وَٱذۡكُرۡ فِي ٱلۡكِتَٰبِ إِبۡرَٰهِيمَۚ إِنَّهُۥ كَانَ صِدِّيقٗا نَّبِيًّا 41 ﴿ "Ceritakanlah (hai Muhammad) kisah Ibrahim di dalam al-Kitab (al-Qur`an) ini. Sesung-guhnya dia adalah seorang yang sangat membenarkan lagi seorang nabi." (Dalam ayat ini) Allah memadukan dua sifat bagi Ibrahim yaitu shiddiqiyah (kejujuran yang banyak) dan nubuwwah (kenabian). Shiddiq maknanya orang yang banyak kejujurannya. Beliau jujur dalam ucapan-ucapan, tindak-tanduk serta semua dinamika ke-hidupannya, mempercayai segala yang diperintahkan oleh Allah untuk dipercayai. Sifat semacam ini menuntut keberadaan ilmu yang agung yang mengakar di hati, yang membekaskan pengaruh padanya, lagi mengharuskan keyakinan dan amal shalih. Dan Nabi Ibrahim عليه السلام adalah nabi terbaik setelah Nabi Muhammad ﷺ. Beliau merupakan bapak moyang ketiga dari tiga komunitas yang mulia, lantaran Allah memberikan anugerah kenabian dan kitab kepada anak keturunannya. Beliaulah yang mendakwahi umat manusia agar kembali kepada Allah, bersabar atas siksaan pedih yang beliau alami, menyeru keluarga dekat serta kerabat yang jauh dan tekun dalam mengajak ayahnya (ke jalan yang benar) dengan mengerahkan segala kemampuannya.
(42) Allah menceritakan pembicaraannya dengan sang bapak. Allah berfirman, ﴾ إِذۡ قَالَ لِأَبِيهِ ﴿ "Ingatlah ketika dia berkata kepada bapaknya," dengan nada mendiskreditkan peribadatan kepada patung yang dilakukan oleh bapaknya ﴾ يَٰٓأَبَتِ لِمَ تَعۡبُدُ مَا لَا يَسۡمَعُ وَلَا يُبۡصِرُ وَلَا يُغۡنِي عَنكَ شَيۡـٔٗا 42 ﴿ "Wahai bapakku, mengapa kamu menyembah sesuatu yang tidak mendengar, tidak melihat, dan tidak dapat menolong kamu sedikit pun," maksudnya kenapa bapak menyembah berhala-berhala yang memiliki kekurangan secara fisik dan perbuatannya; sehingga ia tidak bisa mendengar, tidak bisa melihat, dan juga tidak memiliki kemampuan untuk memberikan manfaat dan (menyelamatkan para penyembahnya) dari bahaya. Bahkan tidak memiliki kesanggupan sama sekali untuk memberikan manfaat untuk dirinya sendiri dan tidak memiliki kekuasaan sedikit pun untuk menolak malapetaka. Keterangan ini merupakan bukti nyata yang kasat mata yang me-nunjukkan bahwa menyembah sesuatu yang memiliki kekurangan secara fisik dan perbuatannya, merupakan tindakan jelek menurut akal dan syari'at. Dan peringatan dan isyaratnya menunjukkan bahwa yang wajib dan pantas untuk disembah adalah Dzat yang memiliki kesempurnaan, yang para hamba tidak memperoleh ke-nikmatan kecuali berasal dariNya, dan tidak sanggup menghalangi (bahaya) dari mereka kecuali Dia. Dan Dia-lah Allah تعالى.
(43) ﴾ يَٰٓأَبَتِ إِنِّي قَدۡ جَآءَنِي مِنَ ٱلۡعِلۡمِ مَا لَمۡ يَأۡتِكَ ﴿ "Wahai bapakku, sesung-guhnya telah datang kepadaku sebagian ilmu yang tidak datang kepadamu," maksudnya wahai bapakku, janganlah engkau menghinaku dengan mengatakan, "Aku ini adalah putramu, dan engkau memiliki ilmu yang tidak aku miliki." Justru Allah telah memberikan kepadaku ilmu yang tidak diberikan kepadamu. Yang dimaksud dengan ayat ini adalah perkataannya, ﴾ فَٱتَّبِعۡنِيٓ أَهۡدِكَ صِرَٰطٗا سَوِيّٗا 43 ﴿ "maka ikutilah aku, niscaya aku akan menunjukkan kepadamu jalan yang lurus," yaitu ber-ibadah kepada Allah semata, tidak ada sekutu bagiNya, dan me-naatiNya dalam segala kondisi.
Dalam kisah ini nampak jelas kelembutan dan keluwesan dalam berkomunikasi dengan lawan bicara. Beliau tidak menga-takan, "Wahai bapakku, aku ini orang berilmu sedangkan engkau orang jahil," atau (dengan berkata, "Engkau tidak mempunyai ilmu sedikit pun." Akan tetapi, beliau menggunakan bentuk ungkapan [yang memberikan pengertian] bahwa aku dan engkau mempunyai ilmu, dan bahwa ilmu yang telah sampai kepadaku belum sampai dan belum datang kepadamu, maka engkau (wahai bapakku) wajib mengikuti dan tunduk kepada hujjah.
(44) ﴾ يَٰٓأَبَتِ لَا تَعۡبُدِ ٱلشَّيۡطَٰنَۖ ﴿ "Wahai bapakku, janganlah kamu me-nyembah setan," karena orang yang menyembah selain Allah, maka sungguh dia telah menyembah setan, sebagaimana Allah berfirman,
﴾ أَلَمۡ أَعۡهَدۡ إِلَيۡكُمۡ يَٰبَنِيٓ ءَادَمَ أَن لَّا تَعۡبُدُواْ ٱلشَّيۡطَٰنَۖ إِنَّهُۥ لَكُمۡ عَدُوّٞ مُّبِينٞ 60 ﴿
"Bukankah Aku telah memerintahkan kepadamu hai Bani Adam supaya kamu tidak menyembah setan? Sesungguhnya setan itu musuh yang nyata bagi kamu." (Yasin: 60).
﴾ إِنَّ ٱلشَّيۡطَٰنَ كَانَ لِلرَّحۡمَٰنِ عَصِيّٗا 44 ﴿ "Sesungguhnya setan itu durhaka kepada Dzat Yang Maha Pemurah (Rahman)," maka barangsiapa yang meng-ikuti langkah-langkah setan, berarti telah menjadikan setan sebagai pelindungnya dan telah berbuat kemaksiatan kepada Allah, layak-nya perbuatan setan. Pada penyandaran kata اَلْعِصْيَانُ (maksiat) kepada nama اَلرَّحْمٰنُ, mengandung makna isyarat bahwa perbuatan maksiat itu berpotensi menghalangi seorang hamba dari rahmat Allah dan menutup pintu-pintu rahmat baginya. Sebagaimana hal-nya, amalan ketaatan menjadi faktor terkuat untuk mendapatkan rahmat Allah.
(45) Oleh karenanya, Nabi Ibrahim mengatakan,﴾ يَٰٓأَبَتِ إِنِّيٓ أَخَافُ أَن يَمَسَّكَ عَذَابٞ مِّنَ ٱلرَّحۡمَٰنِ ﴿ "Wahai bapakku, sesungguhnya aku khawatir, kamu akan ditimpa azab dari Dzat Yang Maha Pemurah," yaitu dengan sebab tindakanmu berulang-ulang dalam kekufuran dan tindakan-mu yang terus menerus tenggelam dalam melampaui batas ﴾ فَتَكُونَ لِلشَّيۡطَٰنِ وَلِيّٗا 45 ﴿ "sehingga kamu menjadi kawan bagi setan," di dunia dan akhirat. Akibatnya, engkau akan menempati kedudukannya yang tercela, menjalani kehidupan pada wilayah kekuasaannya yang buruk. Nabi Ibrahim menempuh cara bertahap dalam mendakwahi bapaknya dengan memulai dengan cara paling lunak lalu cara-cara terlunak (setelahnya). (Pertama) Ibrahim memberitahukan tentang ilmunya seraya berkata, "Keunggulan ilmu itu menuntut ayah untuk mengikutiku, jika engkau menaatiku, maka engkau telah mendapat-kan petunjuk ke jalan yang lurus." Setelah itu, Ibrahim melarang bapaknya menyembah setan serta memberitahukan akibat-akibat buruknya. Selanjutnya (yang kedua), beliau mengingatkan bapak-nya tentang azab dan siksa Allah, jika sang bapak tetap seperti itu, dan bahwa dia akan menjadi teman setan.
(46) Namun, dakwah ini tidak mempan bagi bapaknya yang celaka itu. Bahkan dia meresponsnya dengan jawaban orang yang jahil. Bapaknya mengatakan, ﴾ أَرَاغِبٌ أَنتَ عَنۡ ءَالِهَتِي يَٰٓإِبۡرَٰهِيمُۖ ﴿ "Apakah kamu benci kepada tuhan-tuhanku, hai Ibrahim?" Dia membanggakan diri dengan tuhan-tuhannya yang terbuat dari batu dan berhala, lalu mencela Ibrahim karena benci kepada tuhan-tuhan ini. Sikap ini termasuk bentuk kebodohan yang parah dan kekufuran yang begitu buruk. Dia memuji diri sendiri dengan peribadatannya ke-pada setan dan (ditambah dengan) menyeru kepadanya. ﴾ لَئِن لَّمۡ تَنتَهِ ﴿ "Jika kamu tidak berhenti," maksudnya berhenti dari mencela tuhan-tuhanku dan tidak berhenti mendakwahiku kepada peribadahan kepada Allah ﴾ لَأَرۡجُمَنَّكَۖ ﴿ "maka niscaya kamu akan kurajam" yaitu di-bunuh dengan batu ﴾ وَٱهۡجُرۡنِي مَلِيّٗا 46 ﴿ "dan tinggalkanlah aku buat waktu yang lama," maksudnya, janganlah engkau mengajakku berbicara dalam waktu yang lama.
(47) Maka Ibrahim menanggapinya dengan tanggapan para hamba Allah ketika berbicara dengan orang-orang jahil, dan tidak mencelanya. Bahkan sebaliknya bersabar dan tidak membalas perkataan bapaknya dengan sesuatu yang tidak disukainya. Ibrahim mengatakan, ﴾ سَلَٰمٌ عَلَيۡكَۖ ﴿ "Semoga keselamatan dilimpahkan kepadamu," maksudnya engkau selamat dalam perbincanganku dengan ayah, yaitu terhindar dari celaanku, hinaanku, dan segala yang engkau benci ﴾ سَأَسۡتَغۡفِرُ لَكَ رَبِّيٓۖ إِنَّهُۥ كَانَ بِي حَفِيّٗا 47 ﴿ "aku akan meminta ampun bagimu kepada Rabbku. Sesungguhnya Dia sangat baik kepadaku," mak-sudnya saya akan senantiasa memohonkan hidayah dan ampunan kepada Allah buat ayah, agar Allah memberikan hidayah kepada ayah untuk memeluk Islam yang akan menjadi penyebab datang-nya ampunan. ﴾ إِنَّهُۥ كَانَ بِي حَفِيّٗا ﴿ "Sesungguhnya Dia sangat baik kepa-daku," maksudnya Dia (Allah) sangat sayang kepadaku, sangat perhatian kepadaku. Beliau terus saja memohonkan ampun buat bapaknya, berharap Allah berkenan memberikan petunjuk. Sete-lah jelas bagi Ibrahim bahwa bapaknya adalah musuh Allah, dan bahwasanya ia tidak akan memberikan manfaat sama sekali buat ayahnya, maka Ibrahim berhenti memohonkan ampun baginya dan berlepas diri dari bapaknya.
Allah telah memerintahkan kepada kita sekalian agar meng-ikuti millah (ajaran) Ibrahim. Di antara bentuk mengikuti ajaran Ibrahim, adalah mengikuti metode beliau dalam berdakwah ke jalan Allah, yaitu dengan ilmu, hikmah, lemah-lembut dan (dengan metode yang) memudahkan, menempuh satu tahapan ke tahapan berikutnya, bersabar dalam menjalankan dakwah dan tidak bosan, bersabar terhadap segala gangguan dari orang lain yang menimpa seorang da'i, baik berupa perkataan atau perbuatan, membalasnya dengan pemberian maaf, atau bahkan dengan berlaku baik, dengan perkataan ataupun perbuatan.
(48) Setelah merasa putus asa dari kaum dan bapaknya, Ibrahim mengatakan, ﴾ وَأَعۡتَزِلُكُمۡ وَمَا تَدۡعُونَ مِن دُونِ ٱللَّهِ ﴿ "Dan aku akan menjauhkan diri darimu dan dari apa yang kamu seru selain Allah," yaitu dari kalian dan arca-arca kalian ﴾ وَأَدۡعُواْ رَبِّي ﴿ "dan aku akan berdoa kepada Rabbku." Ini mencakup doa ibadah dan doa mas'alah (doa permohonan). ﴾ عَسَىٰٓ أَلَّآ أَكُونَ بِدُعَآءِ رَبِّي شَقِيّٗا 48 ﴿ "Mudah-mudahan aku tidak akan kecewa dengan berdoa kepada Rabbku," maksudnya semoga Allah membahagiakanku dengan mengabulkan doaku dan menerima amalan-amalanku. Ini adalah kewajiban (yang mesti ditempuh oleh) orang yang merasa putus asa dari (respon) orang-orang yang menjadi obyek dakwahnya, (mereka justru mengikuti hawa nafsu, nasihat-nasihatnya sudah tidak bermanfaat buat mereka, mereka larut dalam pelanggaran dalam keadaan buta), hendaknya ia (orang yang merasa putus asa) memperbaiki dirinya, berharap agar amalnya diterima oleh Allah, menjauhi perbuatan jelek dan para pelakunya.
(49) Lantaran meninggalkan negeri, kampung halaman, keluarga dan orang-orang sebangsanya merupakan perkara berat bagi seseorang, karena alasan yang banyak yang sudah dimaklumi bersama, di antaranya (menjalani hidup) sebatang kara jauh dari komunitas yang menjadikannya merasa kuat lagi merasa diper-hitungkan jumlah populasinya; maka barangsiapa meninggalkan sesuatu karena Allah, niscaya Dia akan menggantikannya dengan sesuatu yang lebih baik, lantas Ibrahim meninggalkan kaumnya. Maka, Allah berfirman tentangnya, ﴾ فَلَمَّا ٱعۡتَزَلَهُمۡ وَمَا يَعۡبُدُونَ مِن دُونِ ٱللَّهِ وَهَبۡنَا لَهُۥٓ إِسۡحَٰقَ وَيَعۡقُوبَۖ وَكُلّٗا ﴿ "Maka ketika Ibrahim sudah menjauhkan diri dari mereka dan dari apa yang mereka sembah selain Allah, Kami anugerahkan kepada-nya Ishaq, dan Ya'qub. Dan masing-masingnya," yaitu Ishaq dan Ya'qub ﴾ جَعَلۡنَا نَبِيّٗا 49 ﴿ "Kami angkat menjadi nabi." Anugerah itu berhasil di-raih oleh beliau dan orang-orang shalih yang diutus (sebagai rasul) kepada umat manusia, yang diistimewakan oleh Allah dengan wahyunya, dipilih untuk mengemban risalahNya, dan telah diseleksi di antara semua manusia.
(50) ﴾ وَوَهَبۡنَا لَهُم ﴿ "Dan Kami anugerahkan kepada mereka," Ibrahim dan kedua anak cucunya, Ishaq dan Ya'qub ﴾ مِّن رَّحۡمَتِنَا ﴿ "sebagian dari rahmat Kami." Hal ini mencakup semua rahmat Allah kepada mereka berupa ilmu-ilmu yang bermanfaat, amal-amal shalih, anak keturunan yang banyak dan tersebar kemana-mana yang banyak di antara mereka yang menjadi rasul, nabi, dan orang-orang shalih. ﴾ وَجَعَلۡنَا لَهُمۡ لِسَانَ صِدۡقٍ عَلِيّٗا 50 ﴿ "Dan Kami jadikan mereka tutur kata yang baik lagi tinggi." Ini juga termasuk rahmat yang Allah berikan kepada mereka. Karena Allah menjanjikan bagi orang-orang yang melaku-kan kebaikan, akan disebarluaskan pujiannya yang murni sesuai dengan kadar kebaikannya. Sementara mereka ini (Nabi Ibrahim dan anak keturunannya) adalah para panutan orang-orang yang berbuat baik. Maka, Allah pun menghembuskan pujian yang baik lagi sejati, bukan sebuah kedustaan yang meninggi, tidak tersem-bunyi. Penyebutan nama-nama mereka memenuhi dua ufuk dunia. Pujian dan kecintaan kepada mereka memenuhi seluruh hati dan membasahi lisan-lisan. Maka, jadilah mereka panutan dan imam bagi orang-orang yang mendapatkan petunjuk. Nama-nama mereka selalu disebut-sebut berulang kali di setiap masa. Ini merupakan karunia Allah yang diberikan kepada orang yang dikehendaki. Dan sesungguhnya Allah Maha Memiliki karunia yang besar.
Poslaniče, kazuj kur’ansko kazivanje o Ibrahimu, alejhis-selam, istinoljubivom koji je potvrđivao Allahova znamenja; njega je Svevišnji Allah počastio vjerovjesništvom.
Ceritakanlah -wahai Rasul- kisah Ibrahim -'alaihissalām- dalam Al-Qur`ān yang diturunkan kepadamu. Sesungguhnya dia seorang yang sangat jujur dan membenarkan ayat-ayat Allah, serta seorang nabi yang diutus dari sisi Allah.
Banggitin mo, O Sugo, sa Qur'ān na ibinaba sa iyo, ang ulat kay Abraham – sumakanya ang pagbati ng kapayapaan. Tunay na siya noon ay puspos ng katapatan at paniniwala sa mga tanda ni Allāh at naging isang propeta sa ganang kay Allāh.
Hani babası Azer'e şöyle demişti: "Ey Babacığım! Allah'ın dışında dua ettiğinde duanı işitmeyen, ibadet ettiğinde ibadetini görmeyen, senden zararı gideremeyen ve sana fayda sağlamayacak puta neden tapıyorsun?"
Khi Y (Ibrahim) nói với cha của mình: Này cha, sao cha lại thờ phượng ngoài Allah những bục tượng không nghe được lời của cha khi cha cầu nguyện, không thấy hành động của cha khi cha thờ phượng và cũng không xua tan điều xấu hay mang lại điều tốt cho cha?!
Quando disse a suo padre ‘Azar: "O padre mio, perché invochi, all'infuori di Allāh, un idolo che non ascolta la tua invocazione, quando lo invochi, e che non vede la tua adorazione, quando lo adori, e che non può alleviarti il male né portarti beneficio?"
Ingatlah ketika ia berkata kepada ayahnya yang bernama Āzar, "Wahai ayahku! Mengapa engkau menyembah patung selain Allah, padahal ia tidak bisa mendengar doamu tatkala berdoa kepadanya, tidak bisa menyaksikan ibadahmu tatkala beribadah kepadanya, dan tidak pula bisa menjauhkanmu dari mudarat atau memberimu suatu manfaat?
When he said to his father Azar: “O father, why do you worship besides Allah an idol which does not hear your supplication if you supplicate it, does not see your worship when you worship it, does not remove harm from you and does not bring any benefit to you?
Kad se Ibrahim, alejhis-selam, obratio svom ocu Azeru: “Zašto, o oče moj, obožavaš kipove, materiju koja ne čuje niti vidi tvoj ibadet, niti te može od zla sačuvati, niti ti može kakvo dobro donijeti? ”
Cuando le dijo a su padre Azar: “¡Padre! ¿Por qué, en lugar de adorar a Al-lah, adoras a un ídolo que no escucha tu súplica si le ruegas, ni ve tu adoración cuando lo adoras, ni puede dañarte o beneficiarte?
[Banggitin] noong nagsabi siya sa ama niyang si Āzar: "O ama ko, bakit ka sumasamba sa iba pa kay Allāh, sa isang diyus-diyusang hindi nakaririnig sa panalangin mo kung dumalangin ka roon, hindi nakakikita sa pagsamba mo kung sumamba ka roon, hindi tumutulak palayo sa iyo ng isang pinsala, at hindi humahatak para sa iyo ng isang pakinabang?
How to give counsel to elders.
يَا أَبَتِ (My dear father - 19:42) In Arabic language this word conveys deep respect and intense love for one's father. Allah Ta` ala had combined in the person of Sayyidna Khalilullah (علیہ السلام) the noble qualities and attributes, and his address to his father is a perfect example of moderation and restraint on the one hand, and the balancing of the opposites on the other. He finds his father living a life of unbelief and polytheism, and also calling upon other people to follow him in a life of sin - the very things which he was sent to eradicate. At the same time there is the filial love and respect which he feels towards his father. Now, the thing to note is, how well he combines the two conflicting feelings together. In the first place he uses the word يَا أَبَتِ , which is the mark of love and respect for his father, in the beginning of each sentence of the address. Then there is not a single derogatory word in his address which could hurt the feelings of his father, and words such as infidel or sinner have been carefully avoided. Instead, guided by prophetic wisdom he merely invited his father's attention to the helplessness and insensitivity of his idols, so that he might himself realize the fallacy of his beliefs. In the second sentence he made a mention of the prophetic knowledge that was granted to him by Allah Ta’ ala. Then in the third and fourth sentences he warned him against the Divine wrath, which would surely fall on him as a punishment for infidelity and idolatry. Even to these respectful entreaties his father did not pay any heed and, instead of giving any thought to what was said to him and adopting a gentle attitude, he addressed him ina very harsh language. Whereas Sayyidna Ibrahim (علیہ السلام) had addressed him with the loving words of يَا أَبَتِ , which should have called for a soft and tender response, such as یَا بُنَیَّ (My dear son) he chose to call him by his name and said يَا إِبْرَاهِيمُ , and not only threatened to stone him to death but also asked him to leave his house. How Sayyidna Khalilullah' (علیہا السلام) responded to this threat is worthy of deep reflection.
Il dit à son père `Âzar: Ô mon père, pourquoi adores-tu à la place d’Allah des idoles qui ne t’entendent pas lorsque tu les invoques ni ne te voient lorsque tu les adores ? Pourquoi adorer ces idoles qui n’éloignent de toi aucun mal, ni ne te sont utiles ?
O father, such knowledge has come to me through revelation which has not come to you, so follow me and I shall guide you to the straight path.
O ama ko, tunay na ako ay dinatnan nga ng kaalaman sa pamamagitan ng pagkasi na hindi dumating sa iyo; kaya sumunod ka sa akin, gagabay ako sa iyo sa isang daang tuwid.
"Ey Babacığım! Vahiy aracılığıyla sana gelmeyen ilim bana gelmiştir. Bana uy ki, seni dosdoğru bir yola ileteyim."
Wahai ayahku, sungguh telah sampai kepadaku sebagian ilmu lewat perantaraan wahyu Allah yang tidak diberikan kepadamu, maka ikutilah aku niscaya aku akan menunjukkan kepadamu jalan yang lurus.
Ô mon père, je dispose d’une science qui m’a été révélée alors que tu n’en disposes pas. Suis-moi donc afin que je t’oriente vers le droit chemin.
Ibrahim nói tiếp: Thưa cha, quả thật con đã lĩnh hội được kiến thức qua con đường khải thị của Allah mà cha không biết, xin cha hãy đi theo con, con sẽ hướng dẫn cha đến với con đường Ngày Chính.
O padre mio, in verità ho ricevuto, da parte del mio Dio, tramite rivelazione, ciò che non ti è pervenuto: seguimi e ti guiderò alla giusta strada.
¡Padre! Tal conocimiento me ha llegado a través de la revelación que nunca te ha llegado, así que sígueme y te guiaré por el sendero recto.
I rekao mu je: “Mene je, oče moj, Svevišnji Allah počastio korisnim znanjem koje mi je dao u vidu objave, pa primi moj savjet i slijedi Pravi put, na koji ću ti ukazati.”
“O oče moj, nemoj slijediti šejtanove stope, obožavajući ga! Šejtan je, znaj to, Allahu nepokoran, bio mu je naredio sedždu Ademu, pa se nije pokorio.”
O ama ko, huwag kang sumamba sa demonyo sa pamamagitan ng pagtalima mo sa kanya. Tunay na ang demonyo laging para sa Napakamaawain ay isang tagasuway yayamang nag-utos Siya rito ng pagpapatirapa kay Adan ngunit hindi ito nagpatirapa.
O padre mio, non adorare Satana, obbedendogli: in verità Satana disobbedì al Compassionevole; quando gli ordinò di prostrarsi ad Ǣdem, non si prosternò.
"Ey Babacığım! Şeytana itaat ederek ona ibadet etme. Şüphesiz şeytana Âdem'e secde etmesi emredildiğinde secde etmeyerek Rahman'a karşı asi olmuştur."
Ô mon père, ne sois pas un adorateur de Satan en lui obéissant car Satan a désobéi à Allah lorsqu’Il lui a ordonné de se prosterner à Adam.
¡Padre! No adores al demonio obedeciéndolo. El demonio fue desobediente con el Compasivo, ya que Al-lah le ordenó que hiciera una reverencia ante Adán, pero no lo hizo.
Ibrahim tiếp tục khuyên cha: Thưa cha, xin cha chớ thờ phụng Shaytan bởi quả thật Shaytan (Iblis) là kẻ đã từng phản nghịch Allah, Đấng Rất Mực Độ Lượng, khi Ngài ra lệnh hắn quỳ lạy phủ phục trước Adam thì hắn đã không chấp hành.
O father, do not worship the satan by obeying him. The satan is disobedient to the Merciful, as He ordered him to prostrate to Adam but he did not prostrate.
Wahai ayahku! Janganlah engkau menyembah setan dengan cara menaatinya. Sesungguhnya setan itu telah durhaka kepada Tuhan Yang Maha Pengasih karena ia enggan ketika Dia memerintahkannya untuk sujud kepada Adam.
"Ey Babacığım! Küfrün üzerine ölürsen Rahman'ın azabının sana isabet etmesinden ve Şeytan'a olan dostluğundan dolayı azapta onun arkadaşı olmandan korkuyorum.''
“O oče moj, bojim se da ćeš umrijeti kao nevjernik, pa će te neizostavno stići Allahova kazna u paklenoj vatri, u kojoj ćeš zauvijek ostati i sa šejtanom, zbog naklonjenosti njemu, u Džehennemu biti.”
¡Padre! Temo que un castigo del Compasivo te alcance si mueres en tu incredulidad, y acompañes al demonio en el castigo debido a tu amistad con él”.
O padre mio, in verità temo che ti affligga una punizione da parte del Compassionevole, se morissi da miscredente, e che subirai la sua stessa punizione per essere stato suo alleato.
O ama ko, tunay na ako ay nangangamba na may dumapo sa iyo na isang pagdurusa mula sa Napakamaawain kung namatay ka sa kawalang-pananampalataya mo para ikaw ay maging isang kabakas para sa demonyo sa pagdurusa dahil sa pakikipagtangkilikan mo sa kanya.
Ô mon père, je crains que le Tout-Miséricordieux ne te châtie si tu mourrais mécréant. Tu deviendrais alors le partenaire de Satan dans le châtiment pour t’être allié à lui.
Ibrahim khuyên cha: Thưa cha, quả thật con sợ Đấng Al-Rahman (Đấng Độ Lượng) sẽ trừng phạt cha nếu cha chết trên sự vô đức tin của cha để rồi cha sẽ làm bạn với Shaytan cùng chung hình phạt với hắn.
Wahai ayahku! Aku sungguh khawatir engkau akan ditimpa azab dari Tuhan Yang Maha Pengasih jika engkau wafat dalam keadaan kafir, sehingga engkau pun menjadi pendamping setan dalam menghadapi azab lantaran ketaatanmu padanya."
Abraham was born in Iraq. His father, Azar, was a polytheist. When Abraham received prophethood, he advised his father to give up polytheism and start worshipping God, or face God’s retribution. Worship of Satan does not mean actually worshipping Satan himself, but worshipping something indicated by Satan. Although it is an inherent part of human nature to feel the need to glorify some being, place it in an elevated position and then bow down and pay homage to it, the real focus of such feelings should be and is God. But, Satan, by various methods, influences people and diverts their minds from this in order to make them worship things other than God, i.e. place them on a par with those who associate others with God and offer only to others what they should offer to God.
O father, I fear a punishment from the Merciful will afflict you if you die in your disbelief, then you will be a companion to him in punishment due to your befriending him”.
Azar le dijo a su hijo Abraham u: “¡Abraham! ¿Acaso rechazas los ídolos que adoro? Si no dejas de criticar a mis ídolos, te lapidaré. Aléjate de mi por un largo tiempo. No me hables ni te me acerques”.
Āzar berkata kepada putranya, Ibrahim -'alaihissalām-, "Apakah engkau benci dan berpaling dari patung-patung yang aku sembah, wahai Ibrahim?! Jika engkau tidak berhenti dari mencela patung-patung sesembahanku pasti aku akan merajammu dengan bebatuan. Sebab itu, tinggalkanlah aku untuk waktu yang lama, jangan sekali-kali berbicara dan tinggal bersamaku."
Azar said to his son Abraham (peace be upon him): “Are you turning away from the idols I worship, O Abraham? If you do not stop criticising my idols, I shall pelt you with stones. Leave me for a long time. Do not talk to me or be with me”.
Cha của Ibrahim (Azar) giận dữ nói: Này Ibrahim, chắc mày ghét các thần linh của tao lắm thì phải, nếu mày không chịu ngừng xúc phạm đến các thần linh của tao thì tao sẽ ném đá giết chết mày, mày hãy đi đâu cho khuất mắt tao thật lâu, chớ nói chuyện với tao nữa.
Azer, oğlu İbrahim -aleyhisselam-'a şöyle dedi: "Ey İbrahim! Sen benim ibadet ettiğim ilahlarımdan mı yüz çeviriyorsun? Eğer ilahlarıma sövmeyi terk etmezsen seni mutlaka taşlarım. Uzun bir zaman benden uzak ol, benimle konuşma, benimle aynı ortamda da olma."
Azer odgovori sinu Ibrahimu: “Zar ti, o Ibrahime, želiš obožavati neke druge, a ne moje bogove? Ako ne prestaneš vrijeđati i nipodaštavati moje bogove, zbilja ću te kamenovati. Idi od mene, ne želim te dugo vidjeti, niti s tobom razgovarati i ne želim se uopće s tobom sastajati!”
The Reply of Ibrahim's Father
Allah, the Exalted, informs of the reply of Ibrahim's father to his son, Ibrahim, in reference to what he was calling him to. He said,
أَرَاغِبٌ أَنتَ عَنْ آلِهَتِى يإِبْرَهِيمُ
(Do you revile my gods, O Ibrahim) This means, "If you do not want to worship them (the idols) and you are not pleased with them, then at least stop cursing, abusing, and reviling them. For verily, if you do not cease, I will punish you, curse you and revile you." This is the meaning of his statement;
لأَرْجُمَنَّكَ
(La'arjumannaka.) Ibn `Abbas, As-Suddi, Ibn Jurayj, Ad-Dahhak and others said this. Concerning His statement,
وَاهْجُرْنِى مَلِيّاً
(So get away from me Maliyan.) Mujahid, `Ikrimah, Sa`id bin Jubayr and Mujahid bin Ishaq all said, "Maliyan means forever." Al-Hasan Al-Basri said, "For a long time." As-Suddi said,
وَاهْجُرْنِى مَلِيّاً
(So get away from me safely Maliyan. ) "This means forever." Ali bin Abi Talhah and Al-`Awfi both reported that Ibn `Abbas said,
وَاهْجُرْنِى مَلِيّاً
(So get away from me safely Maliyan.) "This means to go away in peace and safety before you are afflicted with a punishment from me." Ad-Dahhak, Qatadah, `Atiyah Al-Jadali, Malik and others said the same. This is also the view preferred by Ibn Jarir.
The Reply of Allah's Friend (Khalil)
With this, Ibrahim said to his father,
سَلَـمٌ عَلَيْكَ
(Peace be on you!) This is as Allah said concerning the description of the believers,
وَإِذَا خَاطَبَهُمُ الجَـهِلُونَ قَالُواْ سَلاَماً
(and when the foolish address them (with bad words) they say, "Salaman peace.") 25:63 Allah also says,
وَإِذَا سَمِعُواْ اللَّغْوَ أَعْرَضُواْ عَنْهُ وَقَالُواْ لَنَآ أَعْمَـلُنَا وَلَكُمْ أَعْمَـلُكُمْ سَلَـمٌ عَلَيْكُمْ لاَ نَبْتَغِى الْجَـهِلِينَ
(And when they hear Al-Laghw (false speech), they withdraw from it and say: "To us our deeds, and to you your deeds. Peace be to you. We seek not (the way of) the ignorant.") 28:55 The meaning of Ibrahim's statement to his father,
سَلَـمٌ عَلَيْكَ
(Peace be on you!) "You will not receive any insult or harm from me." This is due to the respect and honor of fatherhood.
سَأَسْتَغْفِرُ لَكَ رَبِّي
(I will ask forgiveness of my Lord for you.) meaning "But, I will ask Allah to guide you and forgive you for your sin."
إِنَّهُ كَانَ بِى حَفِيّاً
(Verily, He is unto me Hafiyya.) Ibn `Abbas and others said that Hafiyyan means, "Kind." Meaning, "since He guided me to worship Him and direct my religious devotion to Him alone." As-Suddi said, "Al-Hafi is One Who is concerned with his (Ibrahim's) affair." Thus, Ibrahim sought forgiveness for his father for a very long time, even after he migrated to Ash-Sham. He continued to seek forgiveness for him even after building the Sacred Masjid (in Makkah) and after the birth of his two sons, Isma`il and Ishaq. This can be seen in his statement,
رَبَّنَا اغْفِرْ لِى وَلِوَالِدَىَّ وَلِلْمُؤْمِنِينَ يَوْمَ يَقُومُ الْحِسَابُ
(Our Lord! Forgive me and my parents, and (all) the believers on the Day when the reckoning will be established.) 14:41 From this tradition, during the beginning stages of Islam, the Muslims used to seek forgiveness for their relatives and their family members who were polytheists. They did this following the way of Ibrahim, the Khalil (Friend) of Allah, until Allah revealed,
قَدْ كَانَتْ لَكُمْ أُسْوَةٌ حَسَنَةٌ فِى إِبْرَهِيمَ وَالَّذِينَ مَعَهُ إِذْ قَالُواْ لِقَوْمِهِمْ إِنَّا بُرَءآؤاْ مِّنْكُمْ وَمِمَّا تَعْبُدُونَ مِن دُونِ اللَّهِ
(Indeed there has been an excellent example for you in Ibrahim and those with him, when they said to their people: "Verily, we are free from you and whatever you worship besides Allah.") 60:4 Until Allah's statement,
إِلاَّ قَوْلَ إِبْرَهِيمَ لاًّبِيهِ لاّسْتَغْفِرَنَّ لَكَ وَمَآ أَمْلِكُ لَكَ مِنَ اللَّهِ مِن شَىْءٍ
(Except the saying of Ibrahim to his father: "Verily, I will ask forgiveness (from Allah) for you, but I have no power to do anything for you before Allah.") 60:4 meaning, except for this statement, so do not follow it. Then Allah explains that Ibrahim abandoned this statement and retracted it. Allah, the Exalted, says,
مَا كَانَ لِلنَّبِىِّ وَالَّذِينَ ءَامَنُواْ أَن يَسْتَغْفِرُواْ لِلْمُشْرِكِينَ
(It is not (proper) for the Prophet and those who believe to ask Allah's forgiveness for the idolators.) 9:113 Until Allah's statement,
وَمَا كَانَ اسْتِغْفَارُ إِبْرَهِيمَ لاًّبِيهِ إِلاَّ عَن مَّوْعِدَةٍ وَعَدَهَآ إِيَّاهُ فَلَمَّا تَبَيَّنَ لَهُ أَنَّهُ عَدُوٌّ لِلَّهِ تَبَرَّأَ مِنْهُ إِنَّ إِبْرَهِيمَ لأَوَّاهٌ حَلِيمٌ
(And Ibrahim's invoking for his father's forgiveness was only because of a promise he had made to him. But when it became clear to him that he is an enemy of Allah, he dissociated himself from him. Verily, Ibrahim was Awwah, forbearing.) 9:114 Concerning Allah's statement,
وَأَعْتَزِلُكُمْ وَمَا تَدْعُونَ مِن دُونِ اللَّهِ وَأَدْعُو رَبِّى
(And I shall turn away from you and from those whom you invoke besides Allah. And I shall call upon my Lord,) This means, "And I worship my Lord alone, associating no partners with Him."
عَسَى أَلاَّ أَكُونَ بِدُعَآءِ رَبِّى شَقِيًّا
(I certainly hope that I shall not be unblessed in my invocation to my Lord. ) The word `Asa (I hope) here means that which will necessarily occur and not that which is hoped for from the impossible. For verily, he (Ibrahim) is the leader of the Prophets other than Muhammad .
Azar disse a suo figlio Ibrāhīm, pace a lui: "Sei forse avverso alle divinità che adoro, o Ibrāhīm?! Se non la smetti di insultare i miei idoli, ti lapiderò! Allontanati da me per molto tempo, non mi parlare e non riunirti assieme a me!".
Âzar dit alors à son fils: Dédaignes-tu adorer les idoles que j’adore, ô Abraham ? Si tu n’arrêtes pas de les insulter, je te lapiderai. Eloigne-toi de moi maintenant pour très longtemps: ne me parle plus et ne me fréquente plus.
Nagsabi si Āzar sa anak niyang si Abraham – sumakanya ang pagbati ng kapayapaan: "Umaayaw ka ba sa mga anito ko na sinasamba ko, O Abraham? Talagang kung hindi ka magpipigil sa pangungutya sa mga anito ko ay talagang pupukol nga ako sa iyo ng bato. Humiwalay ka sa akin sa mahabang panahon kaya huwag kang magsalita sa akin at huwag kang makipagtagpo sa akin!"
İbrahim -aleyhisselam- babasına şöyle dedi: "Benden selam olsun sana, benden hoşnut olmadığın şey sana ulaşmaz. Rabbimden senin için hidayet ve bağışlanma dileyeceğim. Şüphesiz ki, O -Subhanehu ve Teâlâ- bana karşı çok lütufkârdır."
Ibrahim nói với cha của mình: Chào tạm biệt và cầu xin sự bình an cho cha, việc cha ghét bỏ con không làm con ghét bỏ cha, con sẽ cầu xin Thượng Đế của con tha thứ cho cha và xin Ngài hướng dẫn cha; quả thật, Ngài là Đấng Hằng Nhân Từ.
Poslanik Ibrahim, alejhis-selam, reče ocu: “Od mene nećeš doživjeti nikakvu neprijatnost, sigurno. Molit ću dragog Allaha da te uputi na Pravu stazu i da ti oprosti grijehe. Moj Gospodar mi uvijek usliša dovu i nikad se u Njega ne razočaram.”
Nagsabi si Abraham – sumakanya ang pagbati ng kapayapaan – sa ama niya: "Kapayapaan ay sumaiyo mula sa akin! Hindi magdudulot sa iyo ang kinasusuklaman mo mula sa akin. Hihiling ako para sa iyo ng kapatawaran at kapatnubayan mula sa Panginoon ko. Tunay na Siya – kaluwalhatian sa Kanya – ay laging puspos ng kabaitan sa akin.
Disse Ibrāhīm, pace a lui, a suo padre: "Pace a te, da parte mia. Non farò ciò che non ti compiace; implorerò per te il perdono e la buona guida presso il mio Dio: in verità Egli è molto Amabile nei miei confronti".
Abraham répondit à son père: Paix sur toi de ma part. Tu ne subiras aucun mal venant de moi et je demanderai à mon Seigneur qu’Il te pardonne et te guide, car Il a toujours été indulgent avec moi.
سَلَامٌ عَلَيْكَ (Peace on you) Here the word (Peace) may carry two meanings. One, that the word سَلَام is used to signify severance of relations in a polite manner so as not to cause hurt to his father. This practice has been described in the Holy Qur'an as an attribute of good and pious people. An example in point are the words.
وَإِذَا خَاطَبَهُمُ الْجَاهِلُونَ قَالُوا سَلَامًا
"When ignorant people speak to them, they reply peacefully." (25:63)
It means that when the ignorant people say foolish things to them they simply say 'Salami (peace) instead of getting involved into an argument with them. This is a way of conveying to them that though I do not agree with your views I will not harm you. The second explanation is that the word سَلَام has been used in the conventional sense. But here the problem is that The Holy Prophet ﷺ has forbidden the believers to be the first to greet an infidel with the word سَلَام on meeting him. The following saying of The Holy Prophet ﷺ has been reported in Sahih al-Bukhari and Muslim on the authority of Sayyidna Abu Hurairah ؓ .
لَا تَبدأ والیھود و النصاریٰ بالسَّلَام
"Do not be the first to greet Jews and Christians with the word سَلَام
On the other hand Sahih al-Bukhari and Muslim have also reported through Sayyidna Usamah ؓ ' that The Holy Prophet ﷺ had greeted first a group of people with the word in which infidels, polytheists and Muslims were all present.
This explains the differences which have developed among jurists on the question of propriety or otherwise of this practice. By their words and actions eminent companions (of the Holy Prophet ﷺ), their followers and leaders of religious thought have expressed different views on this issue. Qurtubi has treated this subject in great detail while explaining this verse in his book Ahkam ul-Qur’ an. Imam An-Nakha` i has ruled that when one meets an infidel, a Jew or a Christian on a religious or a worldly need, then there is no harm in taking lead in greeting him with the word سَلَام ، but one should avoid greeting first when there is no need to meet him. Thus both the sayings of the Prophet ﷺ (حَدِیث) have been reconciled.
سَأَسْتَغْفِرُ لَكَ رَبِّي (I shall seek forgiveness for you from my Lord - 19:47). Here again the problem is that to ask for forgiveness for the sins of an infidel is prohibited and unlawful by Islamic laws, the Holy Prophet ﷺ had said to his uncle Abu Talib واللہ لاستغفرنّ لک مالم انہ عنہ ، that is;
"By God I shall keep on praying to Allah for your forgiveness until I am forbidden to do so by Him."
On this the following verse was revealed:
مَا كَانَ لِلنَّبِيِّ وَالَّذِينَ آمَنُوا أَن يَسْتَغْفِرُوا لِلْمُشْرِكِينَ
"It is not for the Prophet and the believers to seek forgiveness for the Mushriks." (9:113)
After the revelation of this verse he stopped seeking forgiveness for his uncle.
The answer to this confusion is that Sayyidna Ibrahim (علیہ السلام) had promised his father to seek Divine Mercy for him before such a prayer was forbidden. The prohibition was imposed after this event. Allah Ta` ala has mentioned this event in Surah Mumtahinna where this exception is clearly indicated.
إِلَّا قَوْلَ إِبْرَاهِيمَ لِأَبِيهِ لَأَسْتَغْفِرَنَّ لَكَ
Except that Ibrahim said to his father "Certainly I shall ask pardon for you". - 60:4.
This is more clear in Surah Taubah in the verse following the verse.
مَا كَانَ لِلنَّبِيِّ وَالَّذِينَ آمَنُوا أَن يَسْتَغْفِرُوا لِلْمُشْرِكِينَ
"It is not for the Prophet and the believers to seek forgiveness for the Mushriks." - 9:114.
وَمَا كَانَ اسْتِغْفَارُ إِبْرَاهِيمَ لِأَبِيهِ إِلَّا عَن مَّوْعِدَةٍ وَعَدَهَا إِيَّاهُ فَلَمَّا تَبَيَّنَ لَهُ أَنَّهُ عَدُوٌّ لِّلَّـهِ تَبَرَّأَ مِنْهُ
"And the prayer of Ibrahim for the forgiveness of his father was not but due to a promise he had made to him. Later, when it became clear to him that he was an enemy of Allah, he withdrew himself from him." - 9:114.
This shows that Sayyidna Ibrahim's (علیہ السلام) promise to his father to invoke Allah's Mercy for him was made before the latter's firm adherence to infidelity, and his hostility to Allah became clearly evident. When the position was no longer in doubt Sayyidna Ibrahim (علیہ السلام) announced his dissociation from his father.
Ibrahim berkata kepada ayahnya, "Semoga keselamatan dilimpahkan kepadamu, engkau tidak akan ditimpa kesusahan karenaku, dan aku akan memohonkan ampunan dan petunjuk bagimu dari Tuhanku karena sungguh Dia sangat baik kepadaku.
Abraham u le dijo a su padre: “¡Que la paz sea sobre ti! No haré nada que te disguste. Pediré a mi Señor que te perdone. Él ha sido muy generoso conmigo.
Abraham (peace be upon him) said to his father: “Greetings of peace to you from me. You will not face from me what you dislike. I shall seek forgiveness and guidance from my Lord for you. He is very kind to me.
“I povlačim se od tebe, i naroda tvog, i lažnih božanstava kojima se klanjate, a ne Sveznajućem Allahu. Neću odustajati od robovanja Allahu, džellešanuhu, uvijek ću Ga zazivati, iskreno Mu vjeru ispovijedajući; Allah me neće nesretnim učiniti odbivši moju molbu.”
Ibrahim nói với người dân của Y: Tôi xin từ biệt các người và từ biệt những thứ thần linh mà các người đang thờ phượng ngoài Allah. Còn tôi sẽ chỉ cầu xin Thượng Đế của tôi, chỉ một mình Ngài, tôi không tổ hợp với Ngài bất cứ thần linh nào khác, chắc Thượng Đế của tôi sẽ không đến nỗi không đáp lại sự nguyện cầu của tôi để tôi gặp điều vô phúc.
Sizi ve Allah'tan başka ilah edinip ibadet ettiğiniz ilahlarınızı terk ediyorum. Hiçbir şeyi ortak koşmadığım Rabbime dua ediyorum. Dua ettiğimde beni men etmeyeceğini ve bu duam ile bedbahtlardan olmayacağımı ümit ediyorum.
Me alejaré de ustedes y de los ídolos que invocan en vez de Al-lah, y clamaré solo a mi Señor, sin atribuirle ningún semejante. Quizás mis ruegos no sean rechazados por Él, de lo contrario no tendré éxito en mi súplica.
Io mi dissocio da voi e dagli idoli che adorate all'infuori di Allāh, e invoco solo il mio Dio, e non Gli associo nessuno: se Lo supplicassi, e non mi esaudisse, ne sarei disperato.
Je m’en vais et délaisse les divinités que vous adorez à la place d’Allah et j’invoquerai Allah Seul sans Lui attribuer d’associé. J’espère qu’Il ne refusera pas de m’exaucer car son refus me rendrait malheureux.
وَأَعْتَزِلُكُمْ وَمَا تَدْعُونَ مِن دُونِ اللَّـهِ وَأَدْعُو رَبِّي
And go away from you and what you invoke besides Allah. And I shall invoke my Lord." - 19:48.
On the one hand Sayyidna Khalilullah (علیہ السلام) went to the extreme to show his respect and love for his father, which has been described above, and on the other hand he did not allow the slightest doubt to be cast on his expression of the universal truth (حق) or on his total belief in it. He accepted willingly his father's orders to leave the house and also made it known that he had totally dissociated himself from his (father's) idols and addressed his prayers only to Allah.
The statues criticized by the Prophet Abraham were not simply ordinary pieces of stone. Rather, they represented those entities, whose supposed magical greatness, enshrined in the legends of the past, had charmed the people and left a lasting impression on their minds. Compared to them, ‘young Abraham’ appeared to be an ordinary person, while the statues of Iraq seemed to be mountains of greatness. That is why Abraham’s father contemptuously ignored his advice. If the call to the Truth, initiated at a particular place, reaches a stage when the addresee though fully understanding it, stoop to violence, the believers have to move away from that place. Such a move is called Hijrah or immigration. The call of Truth is a divine call. That is why, from the very outset, it is marked by God-oriented thinking. Even if those to whom the call is addressed deal contemptuously with the call-giver and oppress him, he still keeps a soft corner in his heart for them. Similarly, if he finds himself unsupported by his surroundings, he is not dejected, because his real support comes from God. He firmly believes that, as always, He is with him and will remain with him forever.
Makikipaghiwalay ako sa inyo at makikipaghiwalay ako sa mga sinasamba ninyong sinasamba ninyo bukod pa kay Allāh. Dadalangin ako sa Panginoon ko – tanging sa Kanya – nang hindi ako nagtatambal sa Kanya ng anuman. Marahil hindi Siya magkakait sa akin kapag dumalangin ako sa Kanya para ako, sa pagdalangin sa Kanya, ay hindi maging isang malumbay."
And I shall leave you and leave the idols you worship besides Allah, and I shall call upon my Lord alone, without associating any partner with Him. Perhaps He will not deprive me if I pray to Him, otherwise I will be unsuccessful in praying to Him.
Aku juga akan menjauhkan diri darimu dan dari sesembahan-sesembahan yang kalian sembah selain Allah, dan aku akan berdoa kepada Tuhanku semata, tidak menyekutukan-Nya dengan apa pun. Semoga Dia tidak menghalangi permohonanku jika aku berdoa kepada-Nya, sehingga aku tidak kecewa atau sengsara dalam berdoa pada-Nya."
Ketika ia menjauhi mereka dan tuhan-tuhan yang mereka sembah selain Allah, Kami pun mengganti rasa kehilangan keluarganya dengan menganugerahkan kepadanya seorang putra, yaitu Ishak, dan kemudian seorang cucu, yaitu Yakub, yang masing-masing mereka Kami angkat menjadi nabi.
So when he left them and their gods they used to worship besides Allah, I replaced for him his loss of family, and so I gave him his son Isaac and I gave him his grandson Jacob. And each one of them I made a prophet.
Onları ve ibadet ettikleri ilahlarını terk edince, ehlini kaybetmesine karşılık olarak ona oğlu İshak'ı bağışladık. Ve ona torunu Yakup'u bahşettik. Onlardan her ikisini de peygamber kıldık.
Sau khi Ibrahim bỏ người dân của Y và các thần linh mà họ thờ phượng ngoài Allah để ra đi cho con đường chân lý của Allah thì Ngài đã bù lại cho Y. Quả thật, Ngài đã ban cho y một đứa con trai tên Ishaq và một đứa cháu nội tên Y'aqub (Jacob). Cả hai đều đã được TA (Allah) chọn làm Nabi của TA.
فَلَمَّا اعْتَزَلَهُمْ وَمَا يَعْبُدُونَ مِن دُونِ اللَّـهِ وَهَبْنَا لَهُ إِسْحَاقَ وَيَعْقُوبَ
"So, when he went away from them and what they worshipped besides Allah, We blessed him with Ishaq and Ya` qub." - 19:49.
In the sentence preceding this sentence Hadhrat Ibrahim (علیہ السلام) had expressed the hope that on account of his prayers and devotion Allah Ta` ala would not abandon him. This hope, in fact, was a prayer to Allah to protect him from the pain of loneliness after he left his house and family. The sentence reproduced above describes the manner in which his prayer was granted. When Ibrahim (علیہ السلام) left his home and family and their idols, Allah Ta` ala rewarded him with a son, Ishaq (علیہ السلام) to compensate him for his loss. It was further revealed to him that this son would have long life and also beget a son by the name of Ya` qub. Granting of a son is proof that he (Ibrahim) was married by then. In brief it means that he was granted a better family, which consisted of prophets and pious people after he had left his father's family.
Nakon što je poslanik Ibrahim, alejhis-selam, napustio svog oca i višebošce među svojim narodom, porekavši ispravnost robovanja kipovima, Uzvišeni Allah darovao mu je sina Ishaka, kao zamjenu za izgubljenu porodicu, koji je, opet, stekao sina Jakuba, i obojicu je učinio vjerovjesnicima.
Kaya noong umiwan siya sa kanila at umiwan siya sa mga diyos nila na sinasamba nila bukod pa kay Allāh, tinumbasan siya sa pagkawala ng mag-anak niya. Ipinagkaloob para sa kanya ang anak niyang si Isaac at ipinagkaloob para sa kanya ang apo niyang si Jacob. Bawat isa sa dalawang ito ay ginawang propeta.
Allah gave Ibrahim Ishaq and Ya`qub
Allah, the Exalted, says that when the Friend of Allah (Ibrahim) withdrew from his father and his people for the sake of Allah, Allah gave him in exchange those who were better than them. He gave him Ishaq (Isaac) and Ya`qub (Jacob), meaning his son, Ishaq, and Ishaq's son, Ya`qub. This is as Allah said in another Ayah,
وَيَعْقُوبَ نَافِلَةً
(and Ya`qub, a grandson.) 21:72 Also, Allah says,
وَمِن وَرَآءِ إِسْحَـقَ يَعْقُوبَ
(and after Ishaq, of Ya`qub.) 11:71 There is no difference of opinion about Ishaq being the father of Ya`qub. This is what is recorded in the Qur'an in Surah Al-Baqarah.
أَمْ كُنتُمْ شُهَدَآءَ إِذْ حَضَرَ يَعْقُوبَ الْمَوْتُ إِذْ قَالَ لِبَنِيهِ مَا تَعْبُدُونَ مِن بَعْدِى قَالُواْ نَعْبُدُ إِلَـهَكَ وَإِلَـهَ آبَآئِكَ إِبْرَهِيمَ وَإِسْمَـعِيلَ وَإِسْحَـقَ
(Or were you witnesses when death approached Ya`qub When he said unto his sons, "What will you worship after me" They said, "We shall worship your God the God of your fathers, Ibrahim, Isma`il and Ishaq.")2:133 Allah only mentioned Ishaq and Ya`qub here to show that He made Prophets from among his descendants and successors in order to give him relief and happiness in his life. This is why Allah says,
وَكُلاًّ جَعَلْنَا نَبِيّاً
(and each one of them We made a Prophet.) 19:49 If Ya`qub had not become a Prophet in the lifetime of Ibrahim, then Allah would not have limited the promise of prophethood to him, but He would have mentioned his son Yusuf as well. For verily, Yusuf was also a Prophet, just as the Messenger of Allah ﷺ said in a Hadith whose authenticity is agreed upon, when he was asked who was the best of people. He said,
«يُوسُفُ نَبِيُّ اللهِ ابْنُ يَعْقُوبَ نَبِيِّ اللهِ ابْنِ إِسْحَاقَ نَبِيِّ اللهِ ابْنِ إِبْرَاهِيمَ خَلِيلِ الله»
(The Prophet of Allah, Yusuf, the son of the Prophet of Allah Ya`qub, the son of the Prophet of Allah Ishaq, the son of the Friend of Allah Ibrahim.) In another wording of this Hadith, he said,
«إِنَّ الْكَرِيمَ ابْنَ الْكَرِيمِ ابْنِ الْكَرِيمِ ابْنِ الْكَرِيمِ يُوسُفَ بْنَ يَعْقُوبَ بْنِ إِسْحَاقَ بْنِ إِبْرَاهِيم»
(Verily, the noble one is the son of the noble one, who is the son of the noble one, who is the son of the noble one. That is Yusuf, the son of Ya`qub, the son of Ishaq, the son of Ibrahim.) Concerning Allah's statement,
وَوَهَبْنَا لَهْمْ مِّن رَّحْمَتِنَا وَجَعَلْنَا لَهُمْ لِسَانَ صِدْقٍ عَلِيّاً
(And We gave them of Our mercy, and We granted Sidqin `Aliyyan on the tongues. ) `Ali bin Abi Talhah reported that Ibn `Abbas said, "Sidqin `Aliyyan means the good praise." As-Suddi and Malik bin Anas said the same thing. Ibn Jarir said, "Allah only said `Aliyyan (loftiness, exalted) because all of the religions commend them and mention them with praises, may Allah's peace and blessing be upon them all."
Quando abbandonò loro e gli idoli che adoravano all'infuori di Allāh, lo ricompensammo, e gli donammo, come sostituto della sua famiglia, suo figlio Is'ħāǭ, e gli donammo il suo nipote Ya'ǭūb, e rendemmo ognuno di loro un profeta.
Cuando se apartó de ellos y de sus dioses a los que solían adorar en lugar de a Al-lah, Yo reemplacé su pérdida familiar y lo agracié con su hijo Isaac y su nieto Jacob, y a cada uno de ellos los designé Profetas.
Après être parti et avoir délaissé les idoles qu’ils adoraient au lieu d’adorer Allah, Nous l’avons dédommagé de la perte de sa famille en lui faisant le don d’un fils nommé Isaac (`Isħâq) puis d’un petit-fils nommé Jacob (Ya’qûb) et Nous avons fait de chacun d’eux des prophètes
Por Mi misericordia, les concedí mucha bondad además de la profecía. Hice que siempre fueran recordados con gran respeto por la gente.
E gli concedemmo, per Nostra Misericordia, oltre alla Profezia, molti beni, e concedemmo loro una buona reputazione, che era continuamente sulla bocca della gente.
Par miséricorde de notre part, Nous leur avons octroyé un immense bien en plus de la Prophétie et Nous avons fait en sorte que les gens fassent constamment leur éloge.
Nagbigay Kami sa kanila mula sa awa Namin kasama ng pagkapropeta ng kabutihang marami. Gumawa Kami para sa kanila ng isang magandang pagbubunying nagpapatuloy sa mga dila ng mga tao.
Man is accustomed to living with his family and within his community. Under these circumstances, separating a man from his family and friends amounts to pushing him into an abyss of despair. But, through Abraham’s lot, God has made it clear for all time that a man who is rendered homeless purely for the cause of God shall have a far better abode bestowed upon him by His Creator. In the long run God, by His Grace, honours with fame and good fortune one who has been thrust into oblivion for His sake.
Và từ lòng Nhân Từ của TA, TA đã ban cho họ nhiều điều tốt đẹp và phúc lành qua sứ mạng Nabi và TA đã làm rạng danh họ qua sự ca tụng và khen ngợi trên chiếc lưỡi của những bề tôi của TA.
And out of My mercy, I gave them much good alongside prophethood. And I established for them good praise which remains on the tongues of people.
I sve njih, Ibrahima i njegove sinove, Plemeniti je Allah odlikovao visokim razinama: poslanstvom, mudrošću i lijepim spomenom među robovima.
Onlara, peygamberlikle birlikte birçok hayrı rahmetimizden bağışladık. Kulların dilinde sürekli olarak hayırla yâd edilmelerini sağladık.
Kami anugerahkan kepada mereka rahmat Kami yang sangat banyak beserta kenabian tersebut, dan Kami jadikan mereka buah tutur yang baik yang terus-menerus diperbincangkan oleh manusia.
51- Kitapta Mûsâ’yı da an. O, ihlasa erdirilmiş seçkin bir kul ve bir rasûl, bir nebi idi.
52- Biz, ona Tûr’un sağ tarafından seslendik ve gizli bir şekilde konuşmak üzere onu kendimize yaklaştırdık.
53- Rahmetimizden ona kardeşi Hârûn’u da peygamber (ve destekçi) olarak bağışladık.
51. Yani bu Kur’ân-ı Kerim’de İmran oğlu Mûsâ’yı da ta’zim ile onun şerefli makamını ve üstün ahlâkını tanıtmak üzere an. “O, ihlasa erdirilmiş bir seçkin” Ayetteki “مُخۡلَصٗا ” kelimesinin lâm harfi bir kıraate üstün olarak “muhlas” şeklinde okunmuştur ki bu, Yüce Allah’ın onu seçtiği ve alemlere üstün kıldığı anlamına gelir. Bir kıraatte de lâm harfi esreli olarak “muhlis” şeklinde okunmuştur ki bu da onun bütün amellerinde, söz ve niyetlerinde Allah’a karşı ihlâslı olduğu anlamına gelir. Buna göre Yüce Allah, onu bütün hallerinde ihlâslı olmakla nitelendirmiştir. Bu iki anlam da birbirinden ayrı düşünülemez. Yüce Allah, ihlasından dolayı onu seçmiştir, onun ihlâslı oluşu da seçilmesini gerektirmiştir. Gerçekten kulun vasfolunacağı en üstün hal, onun ihlâslı olduğunun bildirilmesi ve Rabbi tarafından da seçilmiş olduğunun belirtilmesidir. “Bir rasûl ve bir nebi idi.” Yüce Allah ona risaleti ve nübüvveti bir arada vermişti. Risalet, rasûl/elçi olarak gönderenin sözünü tebliğ etmeyi, bununla birlikte şeriatte gelen küçük büyük her bir şeyi tebliği gerektirir. Nübüvvet ise Allah’ın ona vahyetmesi, vahyini ona indirmekle onu özel bir konuma getirmiş olmasıdır. Nübüvvet kişinin kendisi ile Rabbi arasında, risalet ise kişi ile insanlar arasında ortaya çıkan bir görevdir.
52. Dahası Yüce Allah, Mûsâ’ya çeşitli vahiy şekillerinin en üstününü vererek ona has bir makam ihsan etmiştir ki bu da Yüce Allah’ın onunla konuşması ve konuşmak için de onu yakınlaştırmış olmasıdır. İşte Mûsâ aleyhisselam bütün peygamberler arasında Kelimullah olmak gibi bir hususiyete sahiptir. Bundan dolayı Yüce Allah, şöyle buyurmaktadır:“Biz ona Tûr’un sağ tarafından seslendik.” Mûsâ’nın yolculuğu esnasında dağın Mûsâ’ya göre sağda kalan cihetinden seslendik, demektir. Yahut da (sağ anlamına geldiği gibi bereket anlamına da gelen “ٱلۡأَيۡمَنِ ”) daha mübarek olan tarafından seslendik, anlamında da olabilir. Nitekim bu anlama Yüce Allah’ın:“Ateşin yanında ve onun çevresinde olanlar da mübarek kılındı.”(el-Neml, 27/8) buyruğu delildir. “ve gizli bir şekilde konuşmak (münacat) üzere onu kendimize yaklaştırdık.” Bu buyrukta yer alan “münacât” ile “nidâ” arasında fark vardır: Nidâ yüksek sesle seslenmek demektir, münacât ise bundan daha aşağı tonla, gizlice konuşmaktır. Bu buyruk ile Allah’ın kelâm sıfatı ve bu kelâmın nidâ ve münacât şeklinde çeşitli türlerinin olduğu söz konusu edilmektedir. Nitekim ehl-i sünnet ve’l-cemaatin kabul ettiği görüş budur ki Cehmiye, Mutezile ve onların yolundan giden diğerleri bunu kabul etmezler.
53. “Rahmetimizden ona kardeşi Hârûn’u da peygamber (ve destekçi) olarak bağışladık.” Bu, Mûsâ aleyhisselam’ın, kardeşi Hârûn’a olan en büyük fazileti ve iyiliğidir. Zira o, Rabbinden kardeşini bu işinde kendisine ortak etmesini, onu da kendisi gibi bir rasûl kılmasını dilemişti. Yüce Allah da onun bu isteğini kabul ederek rahmetinden kardeşi Hârûn’u ona nebi olarak bağışlamıştı. Hârûn’un peygamberliği, Mûsâ’nın peygamberline tâbi idi. O da Mûsâ’ya bu büyük görevinde yardımcı olup destek verdi.
And mention, O Messenger, in the Qur’ān revealed to you the story of Moses (peace be upon him). He was chosen and selected, and he was a Messenger and prophet.
Commentary
كَانَ مُخْلَصًا (Indeed he was a chosen one - 19:51) مُخْلَصً : means a person whom Allah Ta` ala has chosen for himself i.e. someone who will not devote himself to anyone but Allah, and whose only desire is to win Allah's benevolence. This special position is enjoyed by the prophets only as mentioned in the Qur’ an at another place.
إِنَّا أَخْلَصْنَاهُم بِخَالِصَةٍ ذِكْرَى الدَّارِ
"We purified them with a quality most pure, the remembrance of the Abode." - 38:46.
Those among the followers of prophets who attain perfection are also granted a place of distinction, which makes them immune to committing sins and evil deeds through Divine dispensation. They remain in Allah's protection all the time.
Mensajero, nárrales la historia de Moisés u que te ha sido revelada en el Corán. Fue elegido y seleccionado para ser Mensajero y Profeta.
Này hỡi Thiên Sứ Muhammad! Ngươi hãy nhớ lại trong Qur'an được ban xuống cho Ngươi về thông tin của Musa, quả thật, Y là một người bề tôi thành tâm, được TA chọn làm một Thiên Sứ và một Nabi.
Ceritakanlah pula -wahai Rasul- kisah Musa -'alaihissalām- dalam Al-Qur`ān yang diturunkan kepadamu. Sungguh dia benar-benar orang yang terpilih lagi istimewa, juga seorang nabi dan rasul.
-Ey Resul!- Sana indirilen Kur'an'da Musa -aleyhisselam-'ın haberini de zikret. O seçilmiş seçkin bir kul, resul ve nebiydi.
Mentioning Musa and Harun
After Allah had mentioned Ibrahim, the Friend of Allah, and commended him, he next mentioned Al-Kalim (the one spoken to by Allah directly). Allah said,
وَاذْكُرْ فِى الْكِتَـبِ مُوسَى إِنَّهُ كَانَ مُخْلِصاً
(And mention in the Book, Musa. Verily, he was Mukhlasan) Ath-Thawri reported from `Abdul-Aziz bin Rafi`, from Abu Lubabah that he said, "The Disciples (of `Isa) said, `O Spirit of Allah, inform us about the one who is Mukhlis (purely devoted) to Allah.' He said, `That is one who does a deed solely for Allah and he does not like for the people to praise him."' Others recited the word as Mukhlas, which means that he was chosen. This is as Allah says,
إِنْى اصْطَفَيْتُكَ عَلَى النَّاسِ
(Verily, I have chosen you above men.) 7:144 Concerning Allah's statement,
وَكَانَ رَسُولاً نَّبِيّاً
(and he was a Messenger, (and) a Prophet.) Allah combined these two descriptions for him. For verily, he was one of the greatest Messengers and one of the five Messengers of Strong Will. They are Nuh, Ibrahim, Musa, `Isa and Muhammad. May the blessings of Allah be upon them and all of the Prophets. Allah said,
وَنَـدَيْنَـهُ مِن جَانِبِ الطُّورِ
(And We called him from the side of the Tur.) means Mount
الاٌّيْمَـنَ
(right) It was on the right side of Musa when he went seeking a burning wood from that fire. He saw its glow in the distance, so he set out towards it and found it on the right side of the mountain from his direction, at the edge of the valley that he was in. This is when Allah, the Exalted, spoke to him and called out to him. Allah summoned him to come near and He conversed Ayah with him. Concerning His statement,
وَوَهَبْنَا لَهُ مِن رَّحْمَتِنَآ أَخَاهُ هَـرُونَ نَبِيّاً
(And We granted him his brother Harun, (also) a Prophet, out of Our mercy.) This means, "We responded to his request and his plea on behalf of his brother and We made him a Prophet as well." This is as Allah says in another Ayah,
وَأَخِى هَـرُونُ هُوَ أَفْصَحُ مِنِّى لِسَاناً فَأَرْسِلْهِ مَعِىَ رِدْءاً يُصَدِّقُنِى إِنِّى أَخَافُ أَن يُكَذِّبُونِ
(And my brother Harun he is more eloquent in speech than me: so send him with me as a helper to confirm me.Verily, I fear that they will belie me.) 28:34 Also, Allah said,
قَدْ أُوتِيتَ سُؤْلَكَ يمُوسَى
((Allah said: ) "You are granted your request, O Musa.") 20:36 He also said,
وَيَضِيقُ صَدْرِى وَلاَ يَنطَلِقُ لِسَانِى فَأَرْسِلْ إِلَى هَـرُونَ - وَلَهُمْ عَلَىَّ ذَنبٌ فَأَخَافُ أَن يَقْتُلُونِ
(So send for Harun. And they have a charge of crime against me, and I fear they will kill me.) 26:13-14 Because of this, some of the Salaf (predecessors) said, "No one in this life pleaded on behalf of someone else more than Musa pleaded for his brother to be a Prophet." Allah, the Exalted said,
وَوَهَبْنَا لَهُ مِن رَّحْمَتِنَآ أَخَاهُ هَـرُونَ نَبِيّاً
(And We granted him his brother Harun, (also) a Prophet, out of Our mercy.)
E racconta, o Messaggero, nel Corano a te rivelato, della storia di Mūsā, pace a lui, che venne, in verità, scelto e onorato, e fu un messaggero e profeta.
"Dan ceritakanlah (hai Muhammad kepada mereka), kisah Musa di dalam al-Kitab (al-Qur`an) ini. Sesungguhnya dia adalah seorang yang dipilih dan seorang rasul dan nabi. Dan Kami telah memanggilnya dari sebelah kanan gunung Thur, dan Kami telah mendekatkannya kepada Kami di waktu dia bermunajat (kepada Kami). Dan Kami telah menganugerahkan kepadanya sebagian rahmat Kami, yaitu saudaranya, Harun menjadi seorang nabi." (Maryam: 51-53).
(51) Maksudnya, sebutlah kisah Nabi Musa bin Imran dalam al-Qur`an yang mulia ini dengan nada mengagungkan dan memuliakannya, serta memperkenalkan kedudukannya yang mulia dan serta akhlaknya yang sempurna. ﴾ إِنَّهُۥ كَانَ مُخۡلَصٗا ﴿ "Sesungguhnya dia adalah seorang yang dipilih." Cara membaca dengan memfathah-kan huruf lam (menjadi mukhlash) mempunyai pengertian bahwa Allah telah memilihnya di antara semua manusia di seluruh alam. Lafazh itu dibaca juga dengan mengkasrahkan huruf lamnya (men-jadi mukhlish) yang bermakna orang yang ikhlas kepada Allah dalam semua perbuatan, perkataan dan niatnya. Jadi, predikatnya adalah sifat ikhlas di seluruh kondisinya. Dua makna ini saling berkorelasi erat. Sesungguhnya Allah menjadikannya memiliki sifat ikhlash karena keikhlasannya, dan keikhlasannya itulah yang menyebabkan pemilihan dirinya. Sifat paling luhur yang menjadi sifat seorang hamba yaitu keikhlasan hamba dan terpilih oleh Rabbnya. ﴾ وَكَانَ رَسُولٗا نَّبِيّٗا 51 ﴿ "Dan dia itu seorang rasul dan nabi," mak-sudnya Allah menyatukan baginya dua hal yaitu risalah (kerasulan) dan nubuwwah (kenabian). Risalah (pengutusan sebagai rasul) menuntutnya menyampaikan perkataan Dzat yang mengutusnya dan menyampaikan semua syariat yang dibawa, baik yang kecil ataupun yang besar. Sedangkan sifat nubuwwah mengharuskan pengertian bahwa Allah memberikan wahyu kepadanya dan meng-istimewakannya dengan menurunkan wahyu kepadanya. Jadi nubuwwah itu kaitannya antara dia dan Rabb, sedangkan risalah antara dia dan makhluk.
(52) Bahkan Allah mengistimewakannya dengan (cara pe-nyampaian) wahyu yang teragung dan terbaik. Yaitu mengajaknya berbicara (langsung) dan mendekatkannya saat dia bermunajat kepada Allah تعالى. Dengan anugerah ini, dia menerima sebuah keistimewaan di kalangan para nabi sebagai kalimurrahman (yang diajak berbicara secara langsung oleh ar-Rahman). Oleh karena itu, Allah berfirman, ﴾ وَنَٰدَيۡنَٰهُ مِن جَانِبِ ٱلطُّورِ ٱلۡأَيۡمَنِ ﴿ "Dan Kami telah memanggil-nya dari sebelah kanan gunung Thur," yaitu sebelah kanan Nabi Musa saat dia berjalan. Atau maksud al-Aiman adalah yang paling berkah, berasal dari kata al-Yumnu dan al-Barakatu (yang memiliki keber-kahan). Makna ini diisyaratkan oleh kandungan Firman Allah,
﴾ أَنۢ بُورِكَ مَن فِي ٱلنَّارِ وَمَنۡ حَوۡلَهَا ﴿
"Bahwa telah diberkati orang-orang yang berada di dekat api itu, dan orang-orang yang berada di sekitarnya." (An-Naml: 8)
﴾ وَقَرَّبۡنَٰهُ نَجِيّٗا 52 ﴿ "Dan Kami telah mendekatkannya kepada Kami di waktu dia bermunajat (kepada Kami)." Beda antara kata اَلنِّدَاءُ (panggilan) dan اَلنَّجَاءُ (memohon) yaitu, pengertian nida' itu (panggilan) dengan suara keras, sedangkan naja` (seruan) dengan suara yang lebih rendah.
Dalam ayat ini terdapat penetapan sifat (berbicara) bagi Allah dan juga penetapan jenis-jenisnya berupa nida' dan munajat, ber-dasarkan pandangan Ahlu Sunnah wal Jama'ah. Berbeda dengan golongan Jahmiyah, Mu'tazilah dan kelompok yang mengikuti pan-dangan mereka.
(53) ﴾ وَوَهَبۡنَا لَهُۥ مِن رَّحۡمَتِنَآ أَخَاهُ هَٰرُونَ نَبِيّٗا 53 ﴿ "Dan Kami telah menganu-gerahkan kepadanya sebagian rahmat Kami, yaitu saudaranya, Harun menjadi seorang nabi." Anugerah ini termasuk sifat keutamaan Nabi Musa, kebaikan, dan ketulusannya yang paling besar kepada sau-daranya. Dia memohon agar Allah menjadikan saudaranya sebagai teman dalam urusannya dan menjadikannya juga sebagai rasul. Maka Allah pun mengabulkan permohonannya itu. Allah mem-berikan rahmat bagi Musa kepada saudaranya yaitu Harun sebagai seorang nabi. Maka (dengan demikian) kenabian Harun mengikuti kenabian Musa عليه السلام. Maka dia membantu tugas Musa dan meno-longnya.
Banggitin mo, O Sugo, sa Qur'ān na ibinaba sa iyo ang ulat kay Moises – sumakanya ang pagbati ng kapayapaan. Tunay na siya noon ay isang piniling itinangi at naging isang sugong propeta.
Ô Messager, mentionne dans le Coran qui t’a été révélé le récit de Moïse. C’était un homme élu ainsi qu’un messager et un prophète.
Poslaniče, kazuj kur’ansko kazivanje o poslaniku Musau, alejhis-selam, kojeg je Svemogući Allah izabrao i kao poslanika i vjerovjesnika poslao.
Lo llamé desde la ladera del monte que estaba a la derecha en relación a donde estaba Moisés u, e hice que se aproximara en comunión, donde Al-lah le permitió escuchar Sus palabras.
Allah, džellešanuhu, zovnuo je Musaa, alejhis-selam, s desne strane brda Sinaj i Sebi ga približio time što je s njime razgovarao i darovao ga poslanicom.
Nanawagan kay Moises mula sa gilid ng bundok sa kanan kaugnay sa kinaroroonan niya – sumakanya ang pagbati ng kapayapaan – at nagpalapit sa kanya upang makipagtapatan sa kung saan nagparinig sa kanya si Allāh ng salita Niya.
Nous l’appelâmes du versant droit –par rapport au côté où se trouvait Moïse– de la montagne et Nous lui commandâmes d’approcher afin qu’il écoute ce qu’Allah avait à lui dire.
مِن جَانِبِ الطُّورِ الْأَيْمَنِ (The right side of the mount Tur - 19:52). This famous mountain (Tur or Sinai) rises in Syria between Madyan and Egypt, and is still known by the same name. Allah Ta’ ala has given it a distinct and special position in many ways.
الْأَيْمَنِ The position of Mr is given to .the right side in relation to Sayyidna Musa (علیہ السلام) who had commenced his journey from Madyan and when he approached Tur, it was on his right side. نَجِيًّا is for whisper, مُنَاجَات is for confidential talk and نَجِی means a confidant.
I called him from the side of the mountain that was on the right in relation to where Moses (peace be upon him) was, and I brought him near in communion, where Allah let him hear His speech.
E lo chiamammo dal lato destro della montagna, rispetto alla posizione di Mūsā, pace a lui. Lo avvicinammo per dialogare con lui in confidenza, finché Allāh non gli fece ascoltare le Sue parole.
Kami telah memanggilnya dari arah gunung tersebut, yaitu dari arah sebelah kanan Musa -'alaihissalām- dan Kami dekatkan dia untuk bercakap-cakap, di sanalah Allah memperdengarkan firman-Nya padanya.
Musa -aleyhisselam-'ın durduğu yere göre Tur dağının sağ tarafından seslendik. Konuşmak için onu yakınlaştırdık. Öyle ki Yüce Allah kelamını ona işittirdi.
Và TA (Allah) đã gọi Y (Musa) từ phía bên phải của ngọn núi (Saina') và TA đã để Y xích lại gần TA để TA nói nhỏ với Y và để Y nghe được lời phán của TA.
Le concedí, por Mi gracia y favor, a su hermano Aarón u que fuera un Profeta, en respuesta a su oración cuando le pidió aquello a su Señor.
وَوَهَبْنَا لَهُ مِن رَّحْمَتِنَا أَخَاهُ هَارُونَ
"And We, out of our mercy, granted him his brother Harun." - 19:53.
Literal meaning of ھبہ is a gift. Sayyidna Musa (علیہ السلام) had prayed to Allah to grant prophethood to Sayyidna Harun (علیہ السلام) also in order to provide him support. This prayer was granted and the word وَهَبْنَا has been used to describe this episode i.e. the grant of the gift of Harun (علیہ السلام) to Sayyidna Musa (علیہ السلام) . That is why Sayyidna Harun (علیہ السلام) is also known as the Gift of Allah (ھبۃ اللہ). (Mazhari)
Nagkaloob Kami sa kanya – mula sa awa Namin at pagbibiyaya Namin sa kanya – ng kapatid niyang si Aaron – sumakanya ang pagbati ng kapayapaan – bilang propeta bilang pagtugon sa panalangin niya nang humiling siya sa Panginoon niya niyon.
Ona olan rahmetimiz ve nimetimizin sonucu olarak kardeşi Harun -aleyhisselam-'ı peygamber kıldık. Zira o Rabbinden kardeşinin peygamber olmasını dilediği zaman duasına icabet edildi.
Và TA (Allah) đã ban cho Musa từ Hồng Ân của TA trong việc TA đã để Harun - người em trai của Y làm một vị Nabi phụ tá Y theo lời cầu xin của Y khi Y cầu xin Ngài về điều đó.
Par Notre miséricorde et Notre bienfaisance, Nous avons exaucé son invocation et fait de son frère Aaron un prophète.
Allah, džellešanuhu, darovao je Musau, alejhis-selam, njegova brata Haruna kao vjerovjesnika i pomagača. Gospodar je uslišio Musaovu dovu koju je u vezi s tim uputio.
Moses, while on his way from Midian to Egypt, passed by the Mount of Tur where God honoured him with prophethood. In every period in the past God selected his messengers (prophets) and entrusted them with His messages. These messages were always sent through the Angel Gabriel. But, in the case of Moses, he was given exceptional treatment, as God talked directly to him. Moreover, Moses was granted a special provision in that God appointed another prophet, Aaron, to assist him. The reason for this special consideration might have been the exceptional circumstances under which he was required to perform his prophetic mission: on the one hand, he had to confront a tyrant, Pharaoh, and on the other, the community of Jews, which had reached the last stage of degradation. God’s Mercy and Help in such abundant measure are bestowed only on His prophets, though God favours his other faithful subjects in the same manner, albeit in varying degrees. God inspires them with divine guidance so that they may perform the task assigned to them. He instills His ideas in their minds. He arranges for them special support the like of which is not available to anybody under ordinary circumstances.
I gave him, out of My grace and favour, his brother Aaron (peace be upon him) as a prophet, in answer to his prayer when he asked his Lord for that.
Kami juga telah menganugerahkan sebagian rahmat dan karunia Kami padanya dengan menjadikan saudaranya, Harun -'alaihissalām- sebagai nabi karena mengabulkan doanya ketika memohon hal tersebut.
E rendemmo, per Nostra Misericordia e Pietà nei suoi confronti, suo fratello Hārūn un profeta, pace a lui, esaudendo la sua supplica, quando chiese ciò al suo Dio.
E rammenta, o Messaggero, nel Corano a te rivelato, Ismahil, pace a lui: in verità egli era sincero nelle sue promesse; non faceva una promessa a cui non adempisse. Egli fu un messaggero e profeta.
Ceritakanlah pula -wahai Rasul- kisah Ismail -'alaihissalām- dalam Al-Qur`ān yang diturunkan kepadamu. Sungguh dia benar-benar orang yang benar janjinya, tidaklah ia membuat satu janji kecuali menepatinya, dan sungguh ia seorang nabi dan rasul.
Mensajero, nárrales la historia de Ismael u que te ha sido revelada en el Corán. Fue fiel a su promesa, siempre que hizo una promesa la cumplió, y fue Mensajero y Profeta.
Ô Messager, mentionne dans le Coran qui t’a été révélé, le récit d’Ismaël. Il tenait chacune de ses promesses, et était un messager et un prophète.
54- Kitapta İsmail’i de an. O, sözünde duran bir kul ve bir rasûl, bir nebi idi.
55- O, ailesine namazı ve zekâtı emrederdi. Rabbi katında da razı olunmuş bir kimse idi.
54. Yani bu Kur’ân-ı Kerim’de Âdemoğullarının efendisinin aralarından geldiği ve Arap kavminin atası olan bu yüce peygamberi de an. “O, sözünde duran” söz verdi mi mutlaka yerine getiren “bir kul ve bir rasûl, bir nebi idi.” Onun sözünde durması hem Allah’a, hem de kullara verdiği sözleri kapsıyordu. Onun içindir ki İsmail, babasının kendisini boğazlamasına karşılık sabredeceği vaadinde bulunup:“İnşaallah beni sabredenlerden bulacaksın.”(es-Saffat, 37/102) demiş ve babasına verdiği bu sözü eksiksiz yerine getirmiş, babasının kendisini boğazlamasına -ki bu insanın başına gelebilecek en büyük musibettir- imkân tanımıştı. Daha sonra Allah, onu Allah’ın en büyük lütfu olan, insanlar arasında en yüce mertebeye çıkmak demek olan risalet ve nübüvvet ile nitelendirmektedir.
55. “O, ailesine namazı ve zekâtı emrederdi.” Yüce Allah’ın emrini aile halkına uygular, onlara yegane mabud olan Yüce Allah’a ihlâsla ibadeti ihtiva eden namazı ve kullara ihsanı ihtiva eden zekâtı emrederdi. Böylelikle hem kendisi kemale ermiş, hem de başkalarının kemale ermesine yardımcı olmuştur. Özellikle de onun için insanların en yakınları olan aile halkına karşı bu görevi ifa etmiştir. Çünkü başkalarına göre davetine daha layık olanlar onlardır. “Rabbi katında da razı olunmuş bir kimse idi.” Bu onun, Rabbini razı eden şeyleri yerine getirmesinden, bu hususlarda bütün gayreti ile çalışmasından ötürü idi. Bu yüzden Allah ondan razı olmuş, onu gerçek kullarının en haslarından ve yakınlaştırılmış dostlarından kılmıştı. Allah ondan razı olmuş, o da Rabbinden razı olmuştu.
Banggitin mo, O Sugo, sa Qur'ān na ibinaba sa iyo ang ulat kay Ismael – sumakanya ang pagbati ng kapayapaan. Tunay na siya noon ay tapat sa pangako – hindi siya nangangako ng isang pangako malibang tinutupad niya ito – at naging isang sugong propeta.
Poslaniče, kazuj kur’ansko kazivanje o vjerovjesniku Ismailu, alejhis-selam, koji je ispunjavao dato obećanje: kad god bi obećao, ispunio bi, nikad obećanje nije prekršio; i bio je poslanik, Allah ga je odlikovao poslanstvom.
Hỡi Thiên Sứ Muhammad! Ngươi hãy nhớ lại trong Qur'an được ban xuống cho Ngươi về thông tin của Isma-'il. Quả Thật, Y là một người trung thực và luôn giữ chữ tín, Y luôn thực hiện đúng theo lời hứa và Y là một vị Thiên Sứ và một vị Nabi.
-Ey Resul!- Sana indirilen Kur'an'da İsmail -aleyhisselam-'ın haberini de zikret. O doğru sözlü bir kimse idi. Bir vaatte bulunsa onu yerine getirirdi. Bir resul, bir nebi idi.
"Dan ceritakanlah (hai Muhammad kepada mereka) kisah Ismail (yang tersebut) di dalam al-Qur`an. Sesungguhnya dia ada-lah seorang yang benar janjinya, dan dia adalah seorang rasul dan nabi. Dan dia menyuruh ahlinya untuk shalat dan menunaikan zakat, dan dia adalah seorang yang diridhai di sisi Rabbnya." (Maryam: 54-55).
(54) Maksudnya, ceritakanlah kisah nabi yang agung ini dalam al-Qur`an yang mulia, yang melahirkan bangsa Arab, bangsa terbaik dan termulia, yang mana penghulu Bani Adam muncul dari mereka (nabi Muhammad). ﴾ إِنَّهُۥ كَانَ صَادِقَ ٱلۡوَعۡدِ ﴿ "Sesungguhnya dia adalah seorang yang benar janjinya," maksudnya, dia tidak pernah berjanji melainkan pasti menepatinya. Ini meliputi janjinya yang dibuat bersama Allah atau janji kepada makhluk. Oleh karena itu, ketika berjanji kepada dirinya sendiri akan bersabar atas (rencana) penyembelihan dirinya oleh sang ayah, dia mengatakan,
﴾ سَتَجِدُنِيٓ إِن شَآءَ ٱللَّهُ مِنَ ٱلصَّٰبِرِينَ 102 ﴿
"Insya Allah, kamu akan mendapatiku termasuk orang-orang yang sabar." (Ash-Shaffat: 102).
Dia memenuhi janjinya, dan memberikan kemudahan kepada bapaknya untuk melakukan penyembelihan. Sebuah musibah terberat yang menimpa seseorang. Kemudian Allah memberikan sifat nubuwwah (kenabian) dan risalah (kerasulan), yang merupakan nikmat terbesar yang Allah berikan kepada hambaNya dan men-jadikannya sebagai insan yang berada di tingkatan tertinggi dari para makhluk.
(55) ﴾ وَكَانَ يَأۡمُرُ أَهۡلَهُۥ بِٱلصَّلَوٰةِ وَٱلزَّكَوٰةِ ﴿ "Dan dia menyuruh keluarganya untuk melaksanakan shalat dan menunaikan zakat," maksudnya, Isma'il melaksanakan perintah Allah pada keluarganya. Dia menyuruh keluarganya melaksanakan shalat yang memuat unsur keikhlasan kepada Dzat yang diibadahi, dan menyuruh keluarganya menge-luarkan zakat yang mengandung perbuatan baik kepada sesama manusia. Jadi, dia telah menyempurnakan dirinya dan menyem-purnakan orang lain. Terutama orang terdekatnya yaitu keluarga. Karena merekalah orang yang paling berhak untuk menerima dakwahnya dibandingkan dengan yang lain. ﴾ وَكَانَ عِندَ رَبِّهِۦ مَرۡضِيّٗا 55 ﴿ "Dan dia adalah orang yang diridhai di sisi Rabbnya." Ini disebabkan oleh ketaatannya dan kesungguhannya dalam perkara-perkara yang diridhai Allah. Maka, Allah meridhainya dan memasukkannya ke dalam deretan hambaNya yang paling unggul dan waliNya yang dekat dengan Allah. Allah meridhainya, dan dia pun ridha kepada Rabbnya.
Mentioning Isma`il
Here Allah has commended Isma`il, the son of Ibrahim, the Friend of Allah. He (Isma`il) is the father of all of the Arabs of the Hijaz because he was true to what he promised. Ibn Jurayj said, "He did not make any promise to his Lord, except that he fulfilled it." He never obligated himself to do any act of worship with a vow, except that he fulfilled it and carried it out, giving it its full due. Some said,
صَـدِقَ الْوَعْدِ
((he was) true to what he promised.) "This was said about him because he said to his father,
سَتَجِدُنِى إِن شَآءَ اللَّهُ مِنَ الصَّـبِرِينَ
(If Allah wills you will find me of the patient.) 37:102 So he was truthful in that." Being true to one's promise is one of the praiseworthy characteristics, just as breaking one's promise is of the detested characteristics. Allah, the Exalted, says,
يأَيُّهَا الَّذِينَ ءَامَنُواْ لِمَ تَقُولُونَ مَا لاَ تَفْعَلُونَ - كَبُرَ مَقْتاً عِندَ اللَّهِ أَن تَقُولُواْ مَا لاَ تَفْعَلُونَ
(O you who believe! Why do you say that which you do not do Most hateful it is with Allah that you say that which you do not do.) 61:2-3 The Messenger of Allah ﷺ said,
«آيَةُ الْمُنَافِقِ ثَلَاثٌ: إِذَا حَدَّثَ كَذَبَ، وَإِذَا وَعَدَ أَخْلَفَ، وَإِذَا ائْتُمِنَ خَان»
(The sign of the hypocrite is three things. When he speaks, he lies; when he promises, he breaks his promise; and when he is entrusted with something, he is disloyal to his trust.) Thus, if these are the characteristics of the hypocrites, then behaving contrary to these is a characteristic of the true believer. For this reason, Allah commended His servant and Messenger Isma`il, for he was true to his promise. Likewise, the Messenger of Allah ﷺ was true to his promise. He did not promise anyone anything, except that he fulfilled his promise to that person. He also commended Abu Al-`As bin Ar-Rabi`, the husband of his daughter Zaynab, by saying,
«حَدَّثَنِي فَصَدَقَنِي، وَوَعَدَنِي فَوَفَى لِي»
(He spoke to me and he told me the truth, and he promised me and he fulfilled his promise to me.) When the Prophet died, the Khalifah (his successor), Abu Bakr As-Siddiq said, "Whoever received any promise from the Messenger of Allah ﷺ or was owed any debt by him, then let him come to me and I will fulfill it on his behalf." So Jabir bin `Abdullah came and related that the Messenger of Allah ﷺ said,
«لَوْ قَدْ جَاءَ مَالُ الْبَحْرَينِ أَعْطَيْتُكَ هَكَذَا وَهَكَذَا وَهَكَذَا»
(If the wealth of Bahrain comes (to me), then I would give you such and such and such.) This meant that he would fill his hands with wealth. Therefore, when the wealth of Bahrain came (to them), Abu Bakr commanded Jabir to come and fill his hands from that wealth. Then, he commanded him to do so again, until he collected five hundred Dirhams. Then, Abu Bakr gave him its double along with it.(i.e. one thousand extra Dirhams). Concerning Allah's statement,
وَكَانَ رَسُولاً نَّبِيّاً
(and he was a Messenger, (and) a Prophet.) In this is a proof of Isma`il's favored status over his brother, Ishaq. Ishaq was only described as being a Prophet, but Isma`il was described with both prophethood and messengership. It is confirmed in Sahih Muslim that the Messenger of Allah ﷺ said,
«إِنَّ اللهَ اصْطَفَى مِنْ وَلَدِ إِبْرَاهِيمَ إِسْمَاعِيل»
(Verily, Allah chose Isma`il from the sons of Ibrahim...) Then, Imam Muslim mentions the rest of the Hadith in its entirety. However, this statement proves the correctness of what we have said. Allah said,
وَكَانَ يَأْمُرُ أَهْلَهُ بِالصَّـلَوةِ وَالزَّكَـوةِ وَكَانَ عِندَ رَبِّهِ مَرْضِيّاً
(And he would enjoin on his family and his people the Salah and the Zakah, and his Lord was pleased with him.) This is also a beautiful form of praise, a commendable quality, and and upright characteristic. He was commanded in this way because of his persistence in obedience of his Lord, and enjoining his family to do so. This is as Allah said to His Messenger ,
وَأْمُرْ أَهْلَكَ بِالصَّلوةِ وَاصْطَبِرْ عَلَيْهَا
(And enjoin the Salah on your family, and be patient with them.) 20:132 Also, Allah, the Exalted, said,
يأَيُّهَا الَّذِينَ ءَامَنُواْ قُواْ أَنفُسَكُمْ وَأَهْلِيكُمْ نَاراً وَقُودُهَا النَّاسُ وَالْحِجَارَةُ عَلَيْهَا مَلَـئِكَةٌ غِلاَظٌ شِدَادٌ لاَّ يَعْصُونَ اللَّهَ مَآ أَمَرَهُمْ وَيَفْعَلُونَ مَا يُؤْمَرُونَ
(O you who believe! Protect yourselves and your families against a Fire (Hell) whose fuel is men and stones, over which are (appointed) angels stern (and) severe, who disobey not, (from executing) the commands they receive from Allah, but do that which they are commanded.) 66:6 This means to command them to do good, forbid them from evil and do not neglect them. If you do so, and they obey your command, the Fire (of Hell) will not devour them on the Day of Resurrection. It has been reported in a Hadith from Abu Hurayrah that the Messenger of Allah ﷺ said,
«رَحِمَ اللهُ رَجُلًا قَامَ مِنَ اللَّيْلِ فَصَلَّى وَأَيْقَظَ امْرَأَتَهُ، فَإِنْ أَبَتْ نَضَحَ فِي وَجْهِهَا الْمَاءَ. رَحِمَ اللهُ امْرَأَةً قَامَتْ مِنَ اللَّيْلِ فَصَلَّتْ وَأَيْقَظَتْ زَوْجَهَا، فَإِنْ أَبَى نَضَحَتْ فِي وَجْهِهِ الْمَاء»
(May Allah have mercy upon a man who gets up at night to pray and he wakes his wife. If she refuses to get up, he sprinkles water in her face. May Allah have mercy upon a woman who gets up at night to pray and she wakes her husband. If he refuses to get up, she sprinkles water in his face.) This Hadith was recorded by Abu Dawud and Ibn Majah.
And mention, O Messenger, in the Qur’ān revealed to you, the story of Ishmael (peace be upon him). He was true to his promise - whenever he made a promise he fulfilled it - and he was a messenger and prophet.
وَاذْكُرْ فِي الْكِتَابِ إِسْمَاعِيلَ
"And mention in the Book (the story of) Isma` il." - 19:54.
The reference here is clearly to Sayyidna Ismail (علیہ السلام) the son of Sayyidna Ibrahim (علیہ السلام) ، who has not been mentioned earlier along with his father Ibrahim (علیہ السلام) and brother Ishaq (علیہ السلام) but mention has been made of him after a brief interlude in which an account of Sayyidna Musa (علیہ السلام) is given. It is possible that by making a reference to Sayyidna Ismail (علیہ السلام) apart from others, instead of treating him along with them, the intention was to give him prominent status. In this verse the prophets have not been mentioned in the order in which they were granted missions of prophethood, because Idris (علیہ السلام) who has been mentioned last was, in fact, the earliest of them all.
كَانَ صَادِقَ الْوَعْدِ
"He was indeed true to his promise." - 19:54.
Fulfillment of promise .is regarded as an important part of the moral code by all decent men, just as a breach of it is considered worthy of contempt. A saying of the Holy Prophet ﷺ has described the breaking of promise as a sign of hypocrisy. Thus, none of the prophets and messengers of Allah have been accused of bad faith / a breach of promise.
Here certain attributes have been assigned to some of the prophets, but this does not mean that the other prophets did not possess them. It only suggests that these special attributes distinguish them from all the other prophets, just as Sayyidna Musa (علیہ السلام) has been described as مُخلَص . All the other prophets possessed this quality, but it has been specifically applied to Sayyidna Musa (علیہ السلام) . Hence a special mention of him with the attribute.
Sayyidna Ismail (علیہ السلام) occupies a place of honour where keeping a promise is concerned and he stood by his promise whether made to Allah or to humans. He fulfilled his promise to Allah that he would offer himself for sacrifice and will not be found wanting in courage. When the time came he stood by his promise. Once, he promised to meet a man at an appointed place and time. The man did not turn up at the appointed time, but Sayyidna Ismail علیہ السلام waited for him at the place for three days, and according to another tradition for full one year. (Mazhari) A similar incident is reported about The Holy Prophet ﷺ by Tirmidhi on the authority of Abdullah Ibn Ari Al-Khamsa that he waited for three days for someone who had promised to meet him at a particular place. (Qurtubi)
Importance of keeping one's promise.
Fulfillment of promise is a distinctive trait of the character of the prophets and the pious, and a normal code of conduct with all decent persons. Breaking of a promise, on the other hand, is a habit of the wicked, mean and liars. A saying of The Holy Prophet ﷺ is اَلعدۃ دَین "A promise is like a debt." i.e. it is as obligatory to honour a promise as it is to repay a debt. There is another saying of The Holy Prophet ﷺ which says وای المؤمن واجب . It means that "promise is an obligation for a believer."
Jurists are all agreed that a promise is a debt and its fulfillment obligatory, but only in the sense that its violation without a religious (شرعِی) excuse is a sin though no remedy can be sought for its breach in a court of law. In the language of the Jurists a debt is an obligation which is enforceable, while a promise is not.
Isma-'il đã ra lệnh cho người nhà của mình duy trì lễ nguyễn Salah, xuất Zakah và Thượng Đế của Y đã hài lòng về Y.
Ismail, alejhis-selam, zahtijevao je od svoje čeljadi obavljanje namaza i davanje zekata; Svevišnji Allah bio je njime zadovoljan.
Il ordonnait à sa famille d’accomplir la prière, de s’acquitter de l’aumône légale et était agréé auprès de son Seigneur.
E ordinava alla sua famiglia di compiere la Preghiera con devozione e di elargire la Zakēt, e godeva del compiacimento del suo Dio.
He used to instruct his household to keep up the prayer and to give Zakat, and his Lord was well pleased with him.
Ailesine namazı kılmayı ve zekâtı vermeyi emrederdi. Rabbinin yanında razı olunan birisiydi.
A reformer must begin his mission with his own family
كَانَ يَأْمُرُ أَهْلَهُ بِالصَّلَاةِ وَالزَّكَاةِ
"And he used to bid Salah and Zakah to his family." - 19:55.
A special attribute of Sayyidna Ismail (علیہ السلام) is that he used to direct his family members to offer prayers and pay obligatory charity (الزَّكَاةِ ). Here the question arises that all Muslims are required to advise their family members to perform good deeds as the Qur'an addresses the believers
قُوا أَنفُسَكُمْ وَأَهْلِيكُمْ نَارًا
"Save yourself and your family members from the Fire (of Hell)." - 66:6.
Then why has a special mention been made of Sayyidna Ismail (علیہ السلام) in this matter? The fact is, that although this injunction applies to all Muslims, Sayyidna Ismail (علیہ السلام) used to make special efforts in following this directive. Likewise, the Holy Prophet ﷺ also received special directive to warn his family members and close relations against Allah's wrath وَأَنذِرْ عَشِيرَتَكَ الْأَقْرَبِينَ (and warn the nearest people of your clan - 26:214). As a consequence he assembled them all and conveyed to them Allah's command. The other point to consider here is that prophets are sent by Allah for the guidance of entire people. They convey Allah's message to everyone and bind them to obey His command. Then what is the point in making special mention of the members of family? The thing is that there are certain principles which the prophets observe when calling upon people to follow the path of righteousness, and one of them is to give the call first to one's own family members before calling upon the general public. It is a lot easier to prevail upon one's own family members and to monitor their actions. Once the family members have accepted a certain way of life and have started acting on it routinely then it becomes much easier to spread the same message among others at large. When people see for themselves others following a righteous path it becomes much easier to convert them. The most effective means for bringing about an improvement in the character of the people is by creating a religious environment. Experience shows that virtue and vice both proliferate faster and wider in a receptive environment than through teaching and preaching.
Solía instruir a su familia para que mantuvieran la oración y dieran el zakat, y su Señor estaba muy complacido con él.
Siya noon ay nag-uutos sa mag-anak niya ng pagpapanatili sa pagdarasal at pagbibigay ng kawanggawa at siya noon sa ganang Panginoon niya ay isang kinalulugdan.
Dia memerintahkan keluarganya untuk mendirikan salat dan menunaikan zakat, serta dia adalah orang yang diridai di sisi Tuhannya.
-Ey Resul!- Sana indirilen Kur'an'da İdris -aleyhisselam-'ın haberini de zikret. Şüphesiz ki o, çok doğru sözlü, Allah'ın ayetlerini tasdik eden, Yüce Allah'ın katından gönderilmiş bir peygamberdi.
Mentioning Idris
Allah complimented Idris for being a truthful Prophet and He mentioned that he raised him to a high station. It has previously been mentioned that in the Sahih it is recorded that the Messenger of Allah ﷺ passed by Idris on the night of the Isra (Night Journey) and he (Idris) was in the fourth heaven. Sufyan reported from Mansur that Mujahid said,
وَرَفَعْنَاهُ مَكَاناً عَلِيّاً
(And We raised him to a high station.) "This means the fourth heaven." Al-Hasan and others said concer- ning Allah's statement,
وَرَفَعْنَاهُ مَكَاناً عَلِيّاً
(And We raised him to a high station.) "This means Paradise."
Hỡi Thiên Sứ Muhammad! Hãy nhớ lại trong Qur'an được ban xuống cho Ngươi về thông tin của Idris, quả thật, Y là một người bề tôi trung thực, tuyệt đối tin những dấu hiệu của Allah, và Y là một vị Nabi trong số các vị Nabi của Allah.
Ceritakanlah pula -wahai Rasul- kisah Idris -'alaihissalām- dalam Al-Qur`ān yang diturunkan kepadamu. Sesungguhnya dia seorang yang sangat jujur dan membenarkan ayat-ayat Allah, serta seorang nabi di antara nabi-nabi yang diutus oleh Allah.
Mensajero, nárrales la historia de Enoc u que te ha sido revelada en el Corán. Fue muy veraz y creía firmemente en las señales de su Señor, además era uno de los Profetas de Al-lah.
Banggitin mo, O Sugo, sa Qur'ān na ibinaba sa iyo, ang ulat kay Enoc – sumakanya ang pagbati ng kapayapaan. Tunay na siya noon ay puspos ng katapatan at paniniwala sa mga tanda ng Panginoon niya at naging isang propeta kabilang sa mga propeta ni Allāh.
"Dan ceritakanlah (hai Muhammad kepada mereka, kisah) Idris (yang disebut) di dalam al-Qur`an. Sesungguhnya ia adalah seorang yang sangat membenarkan dan seorang nabi. Dan Kami telah mengangkatnya ke martabat yang tinggi." (Maryam: 56).
(56) Maksudnya, ceritakanlah dalam kitab ini dengan me-nunjukkan kesan pemuliaan dan pengagungan, dan menyemat-kan sifat kesempurnaan Idris, ﴾ إِنَّهُۥ كَانَ صِدِّيقٗا نَّبِيّٗا 56 ﴿ "Sesungguhnya dia adalah seorang yang sangat membenarkan dan seorang nabi." Allah me-madukan dua sifat bagi Nabi Idris (yaitu) sifat shiddiqiyyah yang mencakup pembenaran yang sempurna, ilmu yang paripurna, keyakinan yang kokoh, serta amal shalih, dengan keterpilihannya untuk memperoleh wahyu dan mengemban risalahNya.
(57) ﴾ وَرَفَعۡنَٰهُ مَكَانًا عَلِيًّا 57 ﴿ "Dan Kami telah mengangkatnya ke mar-tabat yang tinggi." Allah meninggikan popularitasnya di seluruh alam. Allah mengangkat derajatnya di antara para hamba yang didekatkan kepada Allah (al-Muqarrabun). Jadi, beliau insan yang tinggi popularitas dan kedudukannya.
Ô Messager, mentionne dans le Coran qui t’a été révélé, le récit d`Idrîs. Il était véridique, croyait de tout son être aux signes de son Seigneur en plus d’être un prophète envoyé par Allah.
And mention, O Messenger, in the Qur’ān which has been revealed to you, the story of Idris (peace be upon him). He was very truthful and firmly believed in the signs of his Lord, and he was one of the prophets of Allah.
56- Kitapta İdris’i de an. Gerçekten o, bir sıddîk, bir nebi idi.
57- Biz, onu yüce bir makama yükselttik.
56. Yani Kitapta tazim ile ve kemal sıfatlarıyla nitelendirerek “İdris’i de an. Gerçekten o, bir sıddîk, bir nebi idi.” Yüce Allah ona hem tam anlamıyla tasdiki, kâmil ilmi, sağlam yakini ve salih ameli ihtiva eden “sıddık”lığı vermiş hem de vahiy bildirmek ve risaletini vermek üzere onu seçme ihsanında bulunmuştu.
57. “Biz, onu yüce bir makama yükselttik.” Yüce Allah, âlemler arasında onun şanını yükselttiği gibi onun, yakınlaştırılmış kimseler arasındaki mevkii de yüksektir. O bakımdan İdris’in şanı da makamı da yüksektir.
E rammenta, o Messaggero, nel Corano a te rivelato, Idris, pace a lui: in verità egli era molto sincero e credeva nei Segni del suo Dio, ed era uno dei profeti di Allāh.
Vjerovjesniče, također kazuj kur’ansko kazivanje o vjerovjesniku Idrisu, alejhis-selam,koji je bio iskren i vjerovao je u Allahove ajete.
وَاذْكُرْ فِي الْكِتَابِ إِدْرِيسَ
"And mention in the Book (the story of) Idris." - 19:56.
Sayyidna Idris (علیہ السلام) lived one thousand years before Sayyidna Nuh (علیہ السلام) and was among his ancestors. (Ruh ul-Ma` ani with reference to Mustadrak al-Hakim). He was the first Prophet after Sayyidna Adam (علیہ السلام) and Allah Ta’ ala bestowed upon him thirty books. (Abi zar- Zamkhashari). Sayyidna Idris (علیہ السلام) was the first man who was given the knowledge of astrology and mathematics through a miracle, (Bahr ul-Muhit). He was also the first man who learnt how to write with a pen, and also the first who invented stitching of cloth, people used to wear animal skins instead of clothes before his time. He also invented measurement tools for the first time. Making of weapons also started in his time and he used them in his wars - the Holy wars : جھاد)Jihad) against the descendents of Qabil (بنو قابیل) (Bahr ul-Muhit, Qurtubi, Mazhari, Ruh ul-Ma ani)
Ishmael was Abraham’s son. Idris was a prophet who was probably born before Noah. Here, two special virtues of these prophets are described: first, their truthfulness and second, their diligence in exhorting people to pray to God and offer alms, or zakat, in order to give God’s other subjects their rightful dues. God says here that these qualities have put the above prophets among His favoured servants, whom He shall raise on high. The persons God selected for prophethood possessed these qualities to the fullest extent. However, the faithful in general are also expected to evince these qualities, and they too, in varying degrees, will forever partake of the divinely ordained fruits born of these qualities.
Lo elevamos mediante la profecía que le di, por lo que él era de alto rango.
Elevammo la sua reputazione in seguito alla Profezia che gli concedemmo, e così ottenne un alto rango.
Kami telah mengagungkan sebutan namanya dengan memberikannya karunia berupa kenabian, sehingga ia memiliki martabat yang tinggi.
Mi smo uzdigli njegov spomen kroz vjerovjesništvo koje smo mu dali i on uživa visok položaj.
Và TA (Allah) nâng Idris lên một vị trí trên cao bởi sứ mạng Nabi mà TA đã giao phó cho Y.
I raised his mention by the prophethood I gave him and he therefore was of a high rank.
وَرَفَعْنَاهُ مَكَانًا عَلِيًّا
"And We raised him to a high place." - 19:57.
It means that he was granted a special position among prophets and was close to Allah Ta` ala. There are also other versions about his ascent to the sky, about which Ibn-e-Kathir has said
ھٰذا من اخبار کعب الاحبار الاسرایٔلیات وفی بعضہ نکارۃ
"This is taken from the traditions of the Israelites as reported by Ka'ab Al-Ahbar, some of which are disputed, and unfamiliar."
The Qur'anic words are not specific on the subject whether he was given a sublime position or was physically lifted to the sky. Therefore, his physical ascent to the sky is not definite. In any case commentary of the Holy Qur'an is not dependent on this issue. (Bayan ul-Qur’ an)
From Bayan ul-Qur'an - The difference between the definition of 'Rasul' and 'Nabi' and their inter-relationship.
"The words Rasul and Nabi have been variously explained. Having considered all possibilities I have come to the conclusion that the relationship between the two is on being specific or general on the basis of their application.
Rasul is one who delivers a new code to those among whom he is sent, even though the code may be new to himself as well, like Torah to Sayyidna Musa (علیہ السلام) or the code be new only to his people, as was the case with Sayyidna Ismail (علیہ السلام) . The code that he was preaching was in fact given to his father, Sayyidna Ibrahim (علیہ السلام) ، but it was new for the tribe of Jurhum who did not know about it beforehand, and learnt its details from Sayyidna Ismail (علیہ السلام) only, who was sent to them for this purpose. It, therefore, follows that it is not necessary for a Rasul to be Nabi just as the angels who are Rasul but not Nabi or the messengers sent to Sayyidna ` Isa (علیہ السلام) who are referred in Qur'an as Rasul, although they were not Nabi. إِذْ جَاءَهَا الْمُرْسَلُونَ (36:13).
On the other hand Nabi is the one who is the bearer of Wahy (Allah's message) regardless of whether he preaches an old or a new religious code. Many a prophets from Bani Isra'il fall under this category, as they preached the religious code given to Sayyidna Musa (علیہ السلام) ، therefore, follows that the word Rasul is more general compared to Nabi. But in certain other ways converse is the case. Where the two words are used together, as in the case of this verse where they appear as رَسُولًا نَّبِيًّا ، there is no problem in that they can be taken both in specific or in general term, and there will not be any contradiction. But in such situations where the two words appear separately one against the other, then having regard to the relative position of the two words in the verse the term Nabi will denote someone who is following the religious code brought by someone else.
La Prophétie que Nous lui avons octroyée éleva sa mention et son rang.
Nag-angat Kami sa reputasyon niya dahil sa ibinigay Namin sa kanya na pagkapropeta kaya siya noon ay mataas ang kalagayan.
Kendisine vermiş olduğumuz peygamberlikle onun zikrini yücelttik. O, yüksek bir makamdaydı.
Ang mga nabanggit na iyon sa kabanatang ito sa pagsisimula kay Zacarias at pagwawakas kay Enoc – sumakanilang dalawa ang pagbati ng kapayapaan – ay ang mga nagbibiyaya si Allāh sa kanila ng pagkapropeta kabilang sa mga anak ni Adan – sumakanya ang pagbati ng kapayapaan – kabilang sa mga anak ng mga dinala ni Allāh sa daong kasama ni Noe – sumakanya ang pagbati ng kapayapaan – kabilang sa mga anak ni Abraham at mga anak ni Jacob – sumakanilang dalawa ang pagbati ng kapayapaan – at kabilang sa itinuon Namin sa kapatnubayan tungo sa Islām, hinirang Namin, at itinalaga Namin bilang mga propeta. Sila noon, kapag nakarinig sa mga tanda ni Allāh na binibigkas, ay nagpapatirapa kay Allāh habang mga umiiyak dala ng takot sa Kanya.
Los que fueron mencionados en esta Sura, comenzando con Zacarías y terminando con Enoc u, son aquellos a quienes Al-lah ha agraciado con profecía, de los hijos de Adán u, de los hijos de los que llevaba en el Arca con Noé u, de los hijos de Abraham y de los hijos de Jacob u, y de aquellos a quienes agracié con una guía hacia el Islam y a quienes escogí e hice profetas. Cuando escuchaban que se recitaban las aleyas de Al-lah, se prosternaban ante Al-lah y lloraban conmovidos.
Les hommes mentionnés précédemment dans cette sourate, à commencer par Zacharie jusqu’à `Idrîs sont ceux à qui Allah a octroyé le bienfait de la Prophétie parmi les descendants d’Adam, les descendants de ceux que Nous avons embarqué dans l’Arche en compagnie de Noé et les descendants d’Abraham et de Jacob. Ce sont aussi ceux à qui Nous avons facilité la guidée à l’Islam. Nous les avons élus et avons fait d’eux des prophètes qui, lorsqu’ils entendaient les versets d’Allah être récités, se prosternaient en pleurant de crainte.
Those who were mentioned in this Sūrah, beginning with Zachariah and ending with Idris (peace be upon them) are the ones whom Allah blessed with prophethood, from the children of Adam (peace be upon him), and from the children of those whom I carried in the Ark with Noah (peace be upon him), and from the children of Abraham and the children of Jacob (peace be upon them), and from those whom I blessed with guidance to Islam and whom I chose and made prophets. When they heard the verses of Allah being recited, they prostrated to Allah, weeping out of His fear.
أُولَـٰئِكَ الَّذِينَ أَنْعَمَ اللَّـهُ عَلَيْهِم مِّنَ النَّبِيِّينَ مِن ذُرِّيَّةِ آدَمَ
"Those are the people whom Allah has blessed with bounties, the prophets from the progeny of Adam." - 19.58.
This relates only to Sayyidna Idris (علیہ السلام) .
وَمِمَّنْ حَمَلْنَا مَعَ نُوحٍ
"And from those whom We boarded (the Ark) along with Nuh." - 19:58.
This relates to Sayyidna Ibrahim (علیہ السلام) only,
وَمِن ذُرِّيَّةِ إِبْرَاهِيمَ
"and from the progeny of Ibrahim" - 19:58.
This relates to Ismail, Ishaq and Ya` qub (علیہ السلام) .
وَإِسْرَائِيلَ
"and Isra'il" - 19:58.
This points out to Sayyidna Musa, Haran, Zakariyya and Yahya and ` Isa (علیہم السلام) .
إِذَا تُتْلَىٰ عَلَيْهِمْ آيَاتُ الرَّحْمَـٰنِ خَرُّوا سُجَّدًا وَبُكِيًّا
"When the verses of The Rahman (All-Merciful) are recited before them they fall down in Sajdah (prostration), weeping." -19:58.
Some very prominent prophets have been mentioned in the preceding verses as also their exalted status. Thus, there was a real danger that people might raise them to an exaggerated and high position as was the case with Jews who treated Sayyidna ` Uzair (علیہ السلام) as God, or the Christians who elevated Sayyidna ` Isa (علیہ السلام) to a level where they called him the son of God. Therefore, after the mention of all those prophets it was made very clear in the very next verse that they were all very God-fearing and used to prostrate (سَجدَہ) themselves before Allah in extreme reverence. It is to avoid any possibility of crossing the limits of reverence for them (Bayan ul-Qur'an).
Weeping during the recitation of Qur'an / Divine Book was the Practice of the Prophets (علیہ السلام)
Weeping while reciting Qur'an is a commendable act and was also an attribute of the prophets. It has been reported that The Holy Prophet ﷺ ، his companions, their followers and the God-fearing people followed this practice.
Qurtubi has reported that religious scholars consider it desirable that when going into Sajdah after reciting a verse of Sajdah (آیَت سجدہ) one should recite a prayer which is appropriate to the verse of Sajdah (آیَتِ سجدہ). For instance in Surah Sajdah (surah # 32) the following prayer be recited.
اللَّھُم اجعَلنِی مِنَ السَّاجِدِینَ لِوَجھِکَ المُسَبِّحِینَ بِحَمدِکَ وَاَعُوذُ بِک اَن اَکُونَ مِنَ المُستَکبِرِینَ عَن اَمرِکَ
(0 Allah, make me of those who prostrate to You alone, and who glorify You along with proclaiming Your praise. And I seek refuge with You from being of those who turn their faces, in arrogance, against Your command.)
While in the case of Sajdah at verse # 109 of (Surah Bani Isra'il) one should recite.
اللَّھُمَّ اَجعَلنِی مِنَ البَاکِینَ اِلَیکَ الخَاشِعِینَ لَکَ
(0 Allah, make me of those who weep before You and who are humble in heart before You.)
And for the verse of Sajdah under reference the following should be recited.
اللَّھُمَّ اجعَلنِی مِن عِبَادِکَ المُنعِمِ عَلَیھِمُ المَھدِیِّینَ السَّاجِدِینَ لِکِ البَاکِینَ عِندَ تِلَاوَۃِ آیَاتِکَ
( O Allah make me of those among Your slaves upon whom You bestowed Your bounties, who prostrate before You, who weep while reciting Your verses.) (Qurtubi)
Here, special mention is made of those prophets who were raised in the generations descending respectively from Adam, Noah and Abraham. God found them deserving of being blessed with His special guidance and of being selected to represent Him to the people. Why did God shower His great blessings on these august personalities? God says that this was due to a virtue common to all of them, namely, their realization of God’s greatness and majesty being so absolute that they would tremble on hearing His message and cry and fall down before Him on the ground. To cry and fall down in prostration, or sajdah, is the ultimate stage of the realization and admission of God’s greatness and majesty. One who attains this stage has had a foretaste of that faith which is characteristic of God’s messengers and prophets.
Coloro che sono stati menzionati in questa Sura, iniziando da Zekeryē e terminando con Idrīs, pace a loro, sono coloro che Allāh ha colmato di grazie e a cui ha concesso la Profezia, tra i Figli di Ǣdem, pace a lui, i figli di coloro che trasportammo sull'arca assieme a Nūħ, pace a lui, i figli di Ibrāhīm e i figli di Ya'ǭùb, pace a loro, e coloro che abbiamo ben guidato all'Islām, e che abbiamo elevato, e che abbiamo reso profeti; costoro, quando ascoltano la recitazione dei versetti di Allāh, cadono prosternati, piangendo, umili dinanzi ad Allāh.
Những người được nhắc đến trong chương Kinh này được bắt đầu với Zakariya và kết thúc với Idris là những người được Allah ban hồng ân qua sứ mạng Nabi. Tất cả họ xuất thân từ con cháu của Adam, từ những người mà Allah đã chở họ trên con tàu cùng với Nuh, và từ con cháu của Ibrahim, của Y'aqub và những ai mà Allah đã hướng dẫn họ đến với Islam. TA (Allah) đã tuyển chọn họ và giao phó sứ mạng Nabi cho họ; và mỗi khi họ nghe được những lời phán của TA thì họ đọc và phủ phục quỳ lạy TA trong tiếng khóc vì sợ TA.
Bu surede Zekeriya -aleyhisselam-'ın zikri ile başlayıp İdris -aleyhisselam- ile biten ismi zikredilen herkes Âdem -aleyhisselam-'ın, Nuh -aleyhisselam- ile gemide taşıdığımız kimselerin, İbrahim ve Yakup -aleyhimesselam-'ın ve İslam'a muvaffak kıldığımız kimselerin soyundan gelen Allah'ın peygamberlikle nimetlendirdiği kimselerdir. Onları seçip peygamberler kıldık. Allah Teâlâ'nın ayetleri okunurken duyduklarında Yüce Allah'ın korkusundan ağlayarak secdeye kapanırlardı.
58- İşte bunlar, Âdem’in soyundan, Nûh ile birlikte (kurtarıp gemide) taşıdıklarımızın soyundan, İbrahim ve İsrail’in soyundan gelen, hidayete ilettiğimiz ve seçtiğimiz kimseler arasında yer alan, Allah’ın kendilerine nimet verdiği peygamberlerdir. Onlar, kendilerine Rahmân’ın âyetleri okunduğunda ağlayarak secdeye kapanırlardı.
58. Yüce Allah, bu şerefli peygamberleri ve bu has rasûlleri söz konusu edip onların fazilet ve mertebelerini dile getirdikten sonra şöyle buyurmaktadır:“İşte bunlar… Allah’ın kendilerine nimet verdiği peygamberlerdir.” Yani Yüce Allah, onlara nübüvvet ve risalet gibi erişilemez bir nimet, daha ilerisi olmayan bir lütuf ihsan etmiştir. Yüce Allah’tan kendilerine nimet ihsan ettiği ve (Fatiha suresindeki duada) bizi yollarına iletmesi için Allah’a dua etmemiz emrolunan kimseler bunlardır. Yine Yüce Allah’a itaat eden bir kimse de “Allah’ın kendilerine nimet verdiği peygamberler, sıddıklar, şehidler ve salihlerle birliktedir.”(en-Nisa, 4/69) Bu peygamberlerin bazısı “Âdem’in soyundan, Nûh ile birlikte taşıdıklarımızın soyundan, İbrahim ve İsrail’in soyundan gelen.” kimselerdir. Bunlar, dünyada gelip geçmiş ailelerin en hayırlılarıdır. Allah bunları seçmiş ve bunları insanlar arasında özel bir lütfa mazhar kılmıştır. Gaybe dair haberleri, gaybı bilen Yüce Rabbin sıfatlarını, âhiret gününe dair haberleri, vaatleri ve tehditleri içeren Rahmân’ın o âyetleri, onlara okunduğu vakit “ağlayarak secdeye kapanırlardı.” Yüce Allah’ın âyetleri karşısında tevazu ve itaatle boyun eğerlerdi. Bu âyetler, sahip oldukları iman, Allah’ın mükâfaatını arzulamaları ve azabından korkmaları dolayısıyla onları etkiler ve bunun sonucu olarak ağlarlar, Allah’a yönelirler, Rablerinin önünde secdeye kapanırlardı. Onlar, Allah’ın âyetlerini işittiklerinde:“Bunlara karşı sağır ve kör kimseler kesilmezlerdi.”(el-Furkan, 25/73) Âyetlerin Allah’ın Rahmân ismine izafe edilmesi, O’nun âyetlerinin, kullarına olan rahmet ve ihsanının bir tecellisi olduğuna delildir. Çünkü Yüce Allah, bu âyetleri ile kullarını hakka iletmiş, kör gözlerini açmış, onları sapıklıktan kurtarmış ve cahilken bilgi sahibi kılmıştır.
Ovi vjerovjesnici, od Zekerijaa pa do Idrisa, a.s., koje je Svevišnji Allah spomenuo ovdje jesu onī koje je obasuo Svojom dobrotom, uputio ih, podario im poslanstvo i uputio na činjenje svakog dobra. Oni su potomci Ademovi i onih koje je Allah, džellešanuhu, nosio u lađi s Nuhom, alejhis-selam, i potomci Ibrahimovi i Jakubovi. Kad bi im se Allahovi ajeti učili, oni bi padali ničice, ponizno i plačući iz strahopoštovanja prema Allahu, jer su iskreni i poslušni vjernici.
"Mereka itu adalah orang-orang yang telah diberi nikmat oleh Allah, yaitu para nabi dari keturunan Adam, dan dari orang-orang yang Kami angkat bersama Nuh, dan dari keturunan Ibrahim dan Isra`il, dan dari orang-orang yang telah Kami beri petunjuk dan telah Kami pilih. Apabila dibacakan ayat-ayat Allah Yang Maha Pemurah kepada mereka, maka mereka menyungkur dengan bersujud dan menangis." (Maryam: 58).
(58) Setelah menyebutkan kisah para nabi yang dimuliakan dan para rasul yang diistimewakan, Allah menyebutkan berbagai keutamaan dan derajat mereka. Allah berfirman, ﴾ أُوْلَٰٓئِكَ ٱلَّذِينَ أَنۡعَمَ ٱللَّهُ عَلَيۡهِم مِّنَ ٱلنَّبِيِّـۧنَ ﴿ "Mereka itu adalah orang-orang yang telah diberi nikmat oleh Allah, yaitu para nabi," maksudnya Allah memberikan karunia ke-pada mereka yang tidak akan dapat dipadani dan anugerah yang tak dapat dilampaui yaitu nikmat kenabian dan kerasulan. Mereka itulah orang-orang yang kita diperintahkan untuk berdoa kepada Allah supaya diberikan petunjuk ke jalan orang-orang yang telah Dia beri kenikmatan kepada mereka, dan bahwa orang-orang yang menaati Allah, maka dia,
﴾ مَعَ ٱلَّذِينَ أَنۡعَمَ ٱللَّهُ عَلَيۡهِم مِّنَ ٱلنَّبِيِّـۧنَ.…﴿
"akan bersama-sama dengan orang-orang yang dianugerahi nikmat oleh Allah yaitu nabi-nabi…." (An-Nisa`: 69).
Dan bahwa sebagian mereka adalah ﴾ مِن ذُرِّيَّةِ ءَادَمَ وَمِمَّنۡ حَمَلۡنَا مَعَ نُوحٖ ﴿ "dari keturunan Adam, dan dari orang-orang yang Kami angkat bersama Nuh," maksudnya, anak keturunannya ﴾ وَمِن ذُرِّيَّةِ إِبۡرَٰهِيمَ وَإِسۡرَٰٓءِيلَ ﴿ "dan dari keturunan Ibrahim dan Isra`il." Jadi, inilah keluarga-keluarga terbaik di dunia. Allah telah menyeleksi, memilih, dan memperlakukan mereka dengan istimewa. Kondisi mereka saat membaca ayat-ayat Allah yang diturunkan kepada mereka, yang berisi pemberitahuan tentang perkara-perkara ghaib, dan sifat-sifat Dzat Yang Maha Mengetahui perkara-perkara ghaib, berita tentang Hari Akhir, janji dan ancaman ﴾ خَرُّواْۤ سُجَّدٗاۤ وَبُكِيّٗا۩ 58 ﴿ "maka mereka menyungkur dengan bersujud dan menangis," maksudnya, mereka tunduk kepada ayat-ayat Allah dan khusyu' mengamatinya. Ayat-ayat ini berpengaruh dalam hati-hati mereka berupa keimanan, raghbah (cinta kepada Allah) dan ketakutan (rahbah) yang menyebabkan mereka menangis, bertaubat serta bersujud kepada Rabb mereka. Mereka bukanlah termasuk orang-orang yang jika mendengar ayat-ayat Allah, me-nyungkur dalam keadaan buta dan tuli.
Dalam penyandaran kata اَلْآيَاتُ (ayat-ayat) dengan nama Allah اَلرَّحْمٰنُ (Yang Maha Penyayang) terdapat bukti bahwa ayat-ayatNya termasuk rahmat dan curahan kebaikanNya kepada para hambaNya. Karena dengannya, Allah memberikan hidayah kepada mereka menuju al-Haq, membukakan mata batin mereka dari kebu-taan, menyelamatkan mereka dari kesesatan dan mengajari mereka (ayat hingga terbebas) dari kubangan kebodohan.
These Prophets are the Chosen Ones
Allah, the Exalted, says that these Prophets (were favored), but this does not mean only these Prophets who were mentioned in this Surah. Rather, it is referring to all of those who were Prophets. Allah merely changes the implication of the discussion from specific individuals to the entire group of Prophets.
الَّذِينَ أَنْعَمَ اللَّهُ عَلَيْهِم مِّنَ النَّبِيِّيْنَ مِن ذُرِّيَّةِ ءادَمَ
(they unto whom Allah bestowed His grace from among the Prophets, of the offspring of Adam.) As-Suddi and Ibn Jarir both said, "That which is meant by the offspring of Adam is Idris, and what is meant by the offspring of those `whom We carried with Nuh' is Ibrahim, and what is meant by the offspring of Ibrahim is Ishaq, Ya`qub and Isma`il, and what is meant by the offspring of Isra`il is Musa, Harun, Zakariyya, Yayha and `Isa bin Maryam." Ibn Jarir said, "And that is the distinction of their genealogies, even though Adam gathers all of them (as their original father). This is because among them is he who was not a descendant of those who were on the ship with Nuh, and he that is Idris. For verily, he was the grandfather of Nuh." I say that this is the most apparent meaning, which concludes that Idris is amongst the pillars of Nuh's ancestral lineage. The view that this Ayah refers to the ancestral lineage of the Prophets, is the fact that it is similar to Allah's statement in Surah Al-An`am,
وَتِلْكَ حُجَّتُنَآ ءَاتَيْنَـهَآ إِبْرَهِيمَ عَلَى قَوْمِهِ نَرْفَعُ دَرَجَـتٍ مَّن نَّشَآءُ إِنَّ رَبَّكَ حَكِيمٌ عَلِيمٌ - وَوَهَبْنَا لَهُ إِسْحَـقَ وَيَعْقُوبَ كُلاًّ هَدَيْنَا وَنُوحاً هَدَيْنَا مِن قَبْلُ وَمِن ذُرِّيَّتِهِ دَاوُودَ وَسُلَيْمَـنَ وَأَيُّوبَ وَيُوسُفَ وَمُوسَى وَهَـرُونَ وَكَذَلِكَ نَجْزِى الْمُحْسِنِينَ - وَزَكَرِيَّا وَيَحْيَى وَعِيسَى وَإِلْيَاسَ كُلٌّ مِّنَ الصَّـلِحِينَ - وَإِسْمَـعِيلَ وَالْيَسَعَ وَيُونُسَ وَلُوطاً وَكُلاًّ فَضَّلْنَا عَلَى الْعَـلَمِينَ - وَمِنْ ءابَائِهِمْ وَذُرِّيَّـتِهِمْ وَإِخْوَنِهِمْ وَاجْتَبَيْنَـهُمْ وَهَدَيْنَـهُمْ إِلَى صِرَطٍ مُّسْتَقِيمٍ
(And that was our proof which We gave Ibrahim against his people. We raise whom We will in degrees. Certainly your Lord is All-Wise, All-Knowing. And We bestowed upon him Ishaq and Ya`qub, each of them We guided; and before him We guided Nuh, and among his progeny Dawud, Sulayman, Ayyub, Yusuf, Musa and Harun. Thus do We reward the doers of good. And Zakariyya, and Yahya, and `Isa and Ilyas, each one of them was of the righteous. And Isma`il and Al-Yasa` and Yunus and Lut and each one of them We preferred above the `Alamin. And also some of their fathers and their progeny and their brethern, We chose them, and We guided them to the straight path.)6:83-87 Until Allah's statement,
أُوْلَـئِكَ الَّذِينَ هَدَى اللَّهُ فَبِهُدَاهُمُ اقْتَدِهْ
(They are those whom Allah had guided. So follow their guidance.) 6: 90 Allah, the Exalted, says,
مِنْهُم مَّن قَصَصْنَا عَلَيْكَ وَمِنْهُمْ مَّن لَّمْ نَقْصُصْ عَلَيْكَ
(Of some of them We have related to you their story. And of some We have not related to you their story.) 40:78 In Sahih Al-Bukhari it is reported from Mujahid that he asked Ibn `Abbas, "Is there a prostration in Surah Sad" Ibn `Abbas replied, "Yes." Then he recited,
أُوْلَـئِكَ الَّذِينَ هَدَى اللَّهُ فَبِهُدَاهُمُ اقْتَدِهْ
(They are those whom Allah had guided. So follow their guidance.) 6:90 Ibn `Abbas then said, "So your Prophet is one of those who have been commanded to follow them. And he is of those who should be followed." -- referring to Dawud. Allah, the Exalted, said in this noble Ayah,
إِذَا تُتْلَى عَلَيْهِمْ ءايَـتُ الرَّحْمَـنِ خَرُّواْ سُجَّداً وَبُكِيّاً
(When the Ayah of the Most Gracious were recited unto them, they fell down prostrate and weeping.) This means that when they heard the Words of Allah, mentioning His proofs and evidences, they prostrated to their Lord in humility, humbleness, praise and thanks for the great favors they were blessed with. The word Bukiyan at the end of the Ayah means those who are crying, and it is the plural of Baki. Due to this the scholars agree that it is legislated to prostrate upon reading this Ayah, in following them and adhering to their manner of worship.
Mereka semua yang disebutkan dalam surah ini, mulai dari Zakaria hingga Idris -'alaihimassalām- merupakan orang-orang yang telah diberikan nikmat oleh Allah dengan derajat kenabian dari kalangan anak keturunan Adam -'alaihissalām-, dari anak keturunan orang-orang yang Kami bawa dalam kapal bersama Nuh -'alaihissalām-, dan dari anak keturunan Ibrahim dan Yakub -'alaihimassalām-. Mereka juga merupakan orang-orang yang telah Kami berikan petunjuk kepada Islam dan Kami pilih dan angkat menjadi nabi. Jika mereka mendengarkan ayat-ayat Allah sedang dibaca, mereka pun tunduk dan bersujud kepada Allah sembari menangis karena takut kepada-Nya.
They were succeeded by Wicked People and Good People
After Allah mentioned the party of blessed ones -- the Prophets and those who followed them by maintainig the limits set by Allah and His commandments, fulfilling what Allah ordered and avoiding His prohibitions -- then He mentions,
(خَلَفَ مِنْ بَعْدِهِمْ خَلْفٌ) (there has succeeded them a posterity.) This means later generations.
أَضَاعُواْ الصَّلَـوةَ
(who have lost Salah) Losing their prayers is when they do not consider the prayers obligatory. Therefore they lose, because the prayer is the pillar and foundation of the religion. It is the best of the servants' deeds. Thus, these people will occupy themselves with worldly desires and delights, and they will be pleased with the life of this world. They will be tranquil and at ease in the worldly appetites. Therefore, these people will meet with Ghaiy, which means loss on the Day of Resurrection. Al-Awza`i reported from Musa bin Sulayman, who reported from Al-Qasim bin Mukhaymirah that he said concerning Allah's statement,
فَخَلَفَ مِن بَعْدِهِمْ خَلْفٌ أَضَاعُواْ الصَّلَـوةَ
(Then, there has succeeded them a posterity who have lost the Salah) "This means that they will not keep up with the proper times of the prayer, because if it meant complete abandonment of the prayer, this would be disbelief." It is also reported that it was said to Ibn Mas`ud, "Allah often mentions the prayer in the Qur'an. He says,
الَّذِينَ هُمْ عَن صَلَـتِهِمْ سَاهُونَ
(Those who neglect their Salah.) 107:5 And He says,
عَلَى صَلاَتِهِمْ دَآئِمُونَ
(Those who remain constant in their Salah.) 70:23 And He says,
عَلَى صَلاَتِهِمْ يُحَافِظُونَ
(Who guard their Salah.)" 23:9 Then, Ibn Mas`ud said, "This means at its designated times." The people said, "We thought that this was referring to the abandonment of the prayer." He replied, "That would be disbelief." Masruq said, "No one who guards the five daily prayers will be written among the heedless. In their neglect is destruction. Their neglect is delaying them past their fixed times." Al-Awza`i reported from Ibrahim bin Zayd that Umar bin `Abdul-`Aziz recited the Ayah,
فَخَلَفَ مِن بَعْدِهِمْ خَلْفٌ أَضَاعُواْ الصَّلَـوةَ وَاتَّبَعُواْ الشَّهَوَتِ فَسَوْفَ يَلْقُونَ غَيّاً
(Then, there has succeeded them a posterity who have lost the Salah and have followed lusts. So they will meet Ghayy.) Then, he said, "Their loss was not their abandonment of the prayers, but it was by not offering them during their proper and prescribed times." Allah said,
فَسَوْفَ يَلْقُونَ غَيّاً
(So they will meet Ghayy. ) `Ali bin Abi Talhah reported from Ibn `Abbas that he said,
فَسَوْفَ يَلْقُونَ غَيّاً
(So they will meet Ghayy.) "This means loss." Qatadah said, "This means evil." Sufyan Ath-Thawri, Shu`bah and Muhammad bin Ishaq all reported from Abu Ishaq As-Sabi`i, who reported from Abu `Ubaydah, who reported from `Abdullah bin Mas`ud that he said,
فَسَوْفَ يَلْقُونَ غَيّاً
(So they will meet Ghayy.) "This is a valley in the Hellfire which is very deep and its food is filthy." Al-A`mash reported from Ziyad, who reported from Abu `Iyad, who commented Allah's statement,
فَسَوْفَ يَلْقُونَ غَيّاً
(So they will meet Ghayy.) He said, "This is a valley in Hell made of puss and blood." Allah said,
إِلاَّ مَن تَابَ وَءَامَنَ وَعَمِلَ صَـلِحاً
(Except those who repent and believe and work righteousness.) This means, "Except those who recant from giving up the prayers and following the desires, for verily, Allah will accept their repentance, give them a good end and make them of those who inherit the Garden of Delight (Paradise). " For this reason Allah says,
فَأُوْلَـئِكَ يَدْخُلُونَ الْجَنَّةَ وَلاَ يُظْلَمُونَ شَيْئاً
(Such will enter Paradise and they will not be wronged in aught.) This is because repentance wipes away that which was before it. In another Hadith, the Prophet said,
«التَّائِبُ مِنَ الذَّنْبِ كَمَنْ لَاذَنْبَ لَه»
(The one who repents from sin is like he who has no sin.) Because of this, those who repent will not lose anything from the (good) deeds that they did. They will not be held accountable for what they did before their repentance, thus causing a decrease in their reward for deeds that they do after their repentance. That is because whatever they did before repenting is lost, forgotten and not taken to account. This is an honor from the Most Generous and a kindness from the Most Gentle. This is an exception that is made for these people, similar to Allah's statement in Surah Al-Furqan,
وَالَّذِينَ لاَ يَدْعُونَ مَعَ اللَّهِ إِلَـهَا ءَاخَرَ وَلاَ يَقْتُلُونَ النَّفْسَ الَّتِى حَرَّمَ اللَّهُ إِلاَّ بِالْحَقِّ
(And those who invoke not any other god along with Allah, nor kill such person as Allah has forbidden, except for just cause...) until Allah's statement,
وَكَانَ اللَّهُ غَفُوراً رَّحِيماً
(and Allah is Oft-Forgiving, Most Merciful.) 25:68-70
A ces prophètes élus succédèrent des générations égarées qui ont délaissé la prière en ne l’accomplissant plus comme il faut et ont commis les actes de désobéissance que leurs âmes leur commandaient, comme la fornication par exemple. Ils seront maudits en Enfer et rétribués pour le mal qu’ils ont accompli.
Bu seçilmiş peygamberlerin ardından sapıklık ve kötülüğe tabi olan bir nesil geldi. Namazı zayi ederek istenilen şekilde kılmadılar. Zina gibi nefislerinin arzuladığı günahları işlediler. Onlar cehennem ve hüsrana uğrayarak şer ile karşılaşacaklardır.
Dopo di questi profeti prescelti giunsero seguaci malvagi e sviati, che trascurarono la Preghiera, non compiendola come dovuto, e che seguirono i peccati che le loro anime desideravano, come l'adulterio: andranno incontro alla punizione e alla delusione, nell'Inferno.
Kemudian datanglah setelah para nabi yang terpilih itu para pengikut yang buruk dan sesat. Mereka mengabaikan salat, tidak mengerjakannya sesuai cara yang diperintahkan, dan hanya mengerjakan maksiat yang sesuai kehendak hawa nafsu mereka semisal zina. Sebab itu, mereka akan mendapatkan balasan keburukan dan kerugian di neraka Jahanam kelak.
No, poslije ovih dobrih ljudi došli su zločesti i zalutali ljudi koji su namaz upropastili, nisu ga kako treba obavljali, povodili su se za niskim požudama čineći vjerozabrane kao što je blud. Oni će se na budućem svijetu razočarati, bit će nesretni i kajat će se u vatri paklenoj.
59- Onların ardından öyle (kötü) bir nesil geldi ki namazı zayi ettiler ve nefsi arzuların peşine düştüler. İşte onlar azgınlıklarının cezasını çekeceklerdir.
60- Ancak tevbe eden, iman eden ve salih amel işleyenler hariç. İşte onlar, cennete girecek ve hiçbir şekilde zulme uğramayacaklardır.
61- (Girecekleri o cennet) Rahmân’ın kullarına gıyaben vaat ettiği Adn cennetleridir. O’nun vaadi muhakkak gerçekleşecektir.
62- Orada boş sözler işitmezler, ancak “selâm” sözleri işitirler. Rızıkları da onlar için orada sabah-akşam hazırdır.
63- İşte kullarımızdan takva sahibi olanlara miras olarak vereceğimiz cennet, budur.
59. Allah ihlâs sahibi, Rablerini razı edecek şeylere uyan ve O’na yönelen peygamberleri söz konusu ettikten sonra onların ardından gelerek emrolundukları şeyleri değiştirenleri zikretmektedir. Bunlar, peygamberlerden sonra gelen birtakım nesiller olup gerisingeri döndüler. Korumakla ve dosdoğru kılmakla emrolundukları namazı zayi ettiler; gevşek davranıp onu önemsemediler ve yitirdiler. Dinin direği, âlemlerin Rabbi olan Allah’a ihlâs ve imanın ölçüsü, ameller içinde en ısrarla emredileni ve hasletlerin en faziletlisi olan namazı yitirdiler mi artık dinlerinin diğer emir ve hükümlerini haydi haydi yitirirler ve onları daha çok reddederler. Bunun sebebi ise nefislerinin arzu ve iradesine tâbi olmalarıdır. Bütün gayretleri bu hedefe yönelmiş ve onu Allah’ın haklarının önüne geçirmişlerdir. Bunun sonucunda da Allah’ın haklarına riâyet edilmez oldular, nefislerinin arzularına yöneldiler. Her fırsatta ve her ne suretle olursa olsun arzularını gerçekleştirmeye çalıştılar. İşte böyleleri “azgınlıklarının cezasını çekeceklerdir.” Yani oldukça şiddetli ve kat kat azap göreceklerdir.
60. Daha sonra Yüce Allah, bunların istisnalarının da bulunduğunu şöylece belirtmektedir: Şirkten, bidatlerden ve masiyetlerden “tevbe eden” bunlardan vazgeçip pişman olan, bir daha bunlara dönmemek üzere kesin karar veren, ayrıca Allah’a, meleklerine, kitaplara, peygamberlerine, âhiret gününe “iman eden ve salih amel işleyenler” Allah’ın peygamberleri vasıtasıyla teşri’ buyurduğu şekilde ve Allah rızasını gözetmek maksadıyla amelde bulunanlar “hariç. İşte onlar” yani tevbe, iman ve salih ameli birlikte gerçekleştirenler, ebedi nimetleri, esenlikli hayatı ve alemlerin Rabbine komşuluğu ihtiva eden “cennete girecek ve hiçbir şekilde” amelleri hususunda “zulme uğramayacaklardır.” Bilakis amellerinin mükâfatını eksiksiz, hatta sayı itibariyle katlanmış olarak bulacaklardır.
61. Daha sonra Allah onlara gireceklerini vaat ettiği cennetin, diğer cennetlere benzemediğini söz konusu ederek şöyle buyurmaktadır:“(Girecekleri o cennet)… Adn cennetleridir.” herhangi bir şekilde ayrılmanın, başka bir yere göçmenin, son bulmanın söz konusu olmadığı, ebedi kalınacak cennetlerdir. Çünkü bu cennetler oldukça geniş, bunlardaki hayırlar, sevinçler, göz kamaştırıcı güzellikler, rahat ve sevinç pek çoktur. “Rahmân’ın kullarına gıyaben vaat ettiği” yani bu cennetler, Rahmân olan Allah’ın vaat ettiği cennetlerdir. Bunların “Rahmân” ismine izafe edilmesi, bu cennetlerdeki rahmet ve ihsanın hiçbir gözün görmediği, hiçbir kulağın işitmediği ve hiçbir insanın hatırından geçirmediği türde oluşlarından dolayıdır. Nitekim Yüce Allah cennetten, rahmet diye bahsederek şöyle buyurmaktadır: “Yüzleri ağaranlar ise Allah’ın rahmetindedirler ve orada ebediyyen kalacaklardır.”(Al-i İmran, 3/107) Aynı şekilde bu cennetlerin Allah’ın rahmetine izafe edilmesi, bu cennetlerdeki mutluluğun devamlılığına ve bu cennetlerin -ilâhi rahmetin bir eseri ve bir tecellisi olması hasebiyle- rahmetin baki kaldığı sürece baki kalacaklarına delildir.
u âyet-i kerimede sözü edilen “kullar”dan kasıt, O’na gereği gibi ibadet eden ve şeriatinin hükümlerine uyan uluhiyet kullarıdır ki ubudiyet onların ayrılmaz sıfatları olmuştur. Tıpkı Yüce Allah’ın “Rahmân’ın kulları” buyruğunda ve benzerlerinde olduğu gibi. Sadece Allah'ın mülkü olma anlamında “kul” olanlar ise böyle değildir. Zira bunlar, her ne kadar Allah tarafından yaratıldıkları, rızıklandırılıp idare edildikleri için Allah’ın rubûbiyet kulları olsalar da Allah’ın ulûhiyet kulları kapsamına girmezler. Çünkü kulun övülmesini gerektiren kulluk, kulun kendi iradesiyle yaptığı ulûhiyete yönelik kulluktur. Öbürlerinin Allah’ın rubûbiyetine yönelik olan kullukları ise zorunlu ve kaçınılmaz bir kulluktur ve bundan dolayı övülmelerini gerektiren bir şey yoktur. (Zira bu anlamda, canlı-cansız var olan her bir varlık Allah'ın kuludur.)
“Gıyaben” buyruğunun “Rahmân’ın... vaat ettiği” buyruğuna yönelik olma ihtimali vardır. Bu takdirde anlam şöyle olur: Yüce Allah, bu kullarına Adn cennetlerini, onların görmedikleri ve tanık olmadıkları bir surette gıyaben vaat etmiştir. Onlar da bu cennete iman etmiş, gayb olmakla birlikte onu tasdik etmiş ve onu görmedikleri halde ona ulaşmak için çalışmışlardır. Görecek olsalardı elbette ki o cenneti isteyişleri daha ileri derecede olacak, ona rağbetleri daha büyük ve onun için çalışmaları da daha ileri derecede olacaktı! Bu manaya göre bu ifadede gayba imanları dolayısıyla övülmeleri söz konusudur ki fayda sağlayacak iman da budur. “Gıyaben” buyruğunun Yüce Allah’ın kullarına yönelik olma ihtimali de vardır. Yani Yüce Allah’a O’nu görmeksizin, gayb halinde ibadet eden kimseler, demektir. O’nu görmedikleri halde O’na ibadetleri bu şekilde olduğuna göre O’nu görecek olsalar elbette ki O’na ibadetleri daha çok olurdu. O’na yönelişleri daha büyük, sevgileri daha fazla, şevkleri daha ileri oludu. Yine anlamın şöyle olma ihtimali de vardır: Rahmân olan Allah’ın kullarına vaat etmiş olduğu bu cennetler, vasfedilerek anlatılamayacak ve Allah’tan başka hiçbir kimsenin bilemeyeceği hususlar (gayb) arasındadır. Bunda da bu cennetlere teşvik, bu şekilde güzelce tanıtılmaları ile ruhların harekete geçirilmesi ve hareketsiz duran kimseleri bu cennete talip olmak için gayrete getirme söz konusudur. Buna göre buyruk, Yüce Allah’ın şu buyruğuna benzer: “Kendilerine o işlediklerine mükâfaat olmak üzere gözleri aydınlatan ne nimetler saklandığını hiç kimse bilmez.”(es-Secde, 32/17) Bütün bu anlamlar doğrudur ve hepsi de geçerlidir. Ancak birinci ihtimal daha uygundur. Buna delil ise Yüce Allah’ın devamla şöyle buyurmasıdır:“O’nun vaadi muhakkak gerçekleşecektir.” Gerçekleşmesi kaçınılmazdır; zira Yüce Allah vaadinden caymaz ve O, sözleri en doğru olandır.
62. “Orada boş sözler işitmezler.” Faydasız, anlamsız söz işitmeyecekleri gibi, günaha sokacak söz de işitmezler. Orada ne sayıp sövmek, ne ayıplamak, ne Allah’a isyan olan bir söz, ne de kederlendirecek bir söz işiteceklerdir. “Ancak “selâm” sözleri işitirler.” Her türlü kusurdan uzak, Allah’ı, zikri, selâmlaşmayı, sevinç ve müjdeyi ihtiva eden sözler, kardeşler arasında karşılıklı güzel konuşmalar, Rahmân olan Allah’ın hitabını işitmek, hurilerden, meleklerden, vildândan neşe verici sesler, coşturucu nağmeler, tatlı ve nazik sözler gibi her türlü kusurdan uzak (selametli) sözler işiteceklerdir. Çünkü orası esenlik (selâmet) yurdudur. Orada bütün yönleriyle tam esenlikten (selâmdan) başka hiçbir şey yoktur. “Rızıkları da onlar için orada sabah-akşam hazırdır.” Onların yiyecek, içecek, çeşitli lezzetlerden oluşan rızıkları süreklidir. Ne zaman isterlerse, ne vakit arzu ederlerse bu rızıkları onlara verilir. Bu rızıkların bu belli vakitlerde özellikle verilmesi ise bunların güzelliklerinin, lezzet ve mükemmelliklerinin bir parçasıdır. “Sabah-akşam” rızıklarının hazır olması ise bunların etkilerinin büyük, faydalarının da tamam olması içindir.
63. “İşte” sözü geçen şekilde vasıflarını belirttiğimiz ve “kullarımızdan takva sahibi olanlara miras olarak vereceğimiz cennet, budur.” Biz, bu cenneti muttakilere miras olarak vereceğiz ve oraları, onların sürekli kalacakları ve hiçbir şekilde ayrılıp gitmeyecekleri konaklar yapacağız. Onlar da oradan başka yere ayrılmak da istemeyeceklerdir. Nitekim Allah, şöyle buyurmaktadır:“Rabbinizden bir mağfiret ve takvâ sahipleri için hazırlanmış, eni göklerle yer kadar olan cennete koşuşun.”(Âli İmran, 3/133)
Saka may dumating, nang matapos ng mga propetang hinirang na ito, na mga tagasunod ng kasagwaan at pagkaligaw. Nagsayang sila ng pagdarasal sapagkat hindi sila nagsagawa nito ayon sa hinihiling na paraan at nagsagawa sila ng mga ninanasa ng mga sarili nila na mga pagsuway gaya ng pangangalunya kaya magkikita sila ng isang kasamaan sa Impiyerno at isang kabiguan,
Después de estos profetas escogidos, vinieron generaciones seguidoras del mal y de la desviación, que descuidaron la oración y no la ofrecían de la manera establecida, y que cometieron pecados llevados por sus pasiones, como la fornicación. Estas personas se encontrarán cara a cara con el mal y la decepción en el Infierno.
Và sau các vị Nabi được tuyển chọn này sẽ có một hậu thế đi theo điều xấu và sự lầm lạc, họ bỏ bê lễ nguyện Salah, họ không thực hiện lễ nguyện Salah đúng theo yêu cầu, họ đi theo những dục vọng của bản thân để làm điều Haram như Zina. Bởi thế, họ sẽ phải gặp sự trừng phạt tồi tệ nơi Hỏa Ngục.
After these chosen prophets came followers of evil and deviation, who neglected prayer by not offering it in the required manner, and who perpetrated sins driven by their own desires such as fornication. These people will come face to face with evil and disappointment in Hell.
Commentary
فَخَلَفَ (Khalf) means bad successors, while فَخَلَفَ (Khalaf) means good successors. (Mazhari) Mujahid (رح) has reported that when the Day of Judgment would be near and the pious people would all be dead and gone, people will lose interest in prayers and indulge in all sort of vices and evil deeds.
Offering prayers outside fixed time or not with congregation (جَمَاعَت) is a default and of no avail, and is a great sin.
Most exegetes / commentators are of the view that offering prayers after its time has lapsed is a default of prayers (اضَاعُوا الصَّلٰوۃَ ). Among them are Sayyidna ` Abdullah Ibn Masud, Nakhai, Qasim, Mujahid, Ibrahim and ` Umar Ibn ` Abdul ` Aziz. While others consider that any lapse in the form and conditions of prayers is اِضَاعتِ صلٰوۃ and includes the lapse of time as well. Still others believe that offering of prayers at home and not with the congregation (جَمَاعَت) is اِضَاعتِ صلٰوۃ (Qurtubi, Bahr ul-Muhit).
Sayyidna ` Umar al-Faruq ؓ ، had sent out a circular to all his governors saying:
إن أھم امرکم عندی الصلوٰۃ، فمن ضیعھافھو لما سواھا اضیع (مؤطا امام مالک)
"In my view the most important among your tasks is prayer. So, whoever defaults in this, will default in discharging his other obligations all the more."
Once Sayyidna Hudaifah ؓ saw someone offering his prayers without observing the prescribed rules, and was going through the rituals rather hurriedly without pausing. He asked the man how long he had been offering his prayers like that. The man replied for the last forty years. 'Then Sayyidna Hudaifah ؓ said:
"You have not offered a single of your prayers correctly."
He further remarked:
"If you die offering your prayers like this then remember you will die without following the course given by The Holy Prophet ﷺ .
Sayyidna Abu Mas’ ud ؓ has been quoted in Tirmidhi that the Holy Prophet ﷺ had said that the prayer of a person is lost who does not observe اِقَامَت i.e. does not stand upright in his prayers. It means that if one does not pause while bowing down (رُکُوع) and prostrating (سَجدَہ) in his prayers or who does not stand straight up after bowing down ( رُکُوع) or does not sit up in between two prostrations (سَجدُوں) his prayers would be considered as not performed. Similarly, if one is not careful about ablution (وُضُو) and his cleanliness (طَھَارَت) his prayers will also be lost.
Sayyidna Hasan-al-Basri (رح) has observed that leaving the mosques unattended and being over involved in business and enjoyments of life is included in the meaning of this verse.
Imam Qurtubi' (رح) after reproducing these sayings had said that even knowledgeable people ignore the prescribed rules of prayers and merely go through its motions. He made this observation in the 6th century Hijrah when such people were few. Presently the position is worse, and there are many more people who disregard the rules of prayers. نَعُوذُ بِاللہِ مِن شُرُورِ انفُسِنَا وَ اَعمَالِنا (and pursued desires - 19:59) (شَھَوَات ) refers to all such wordly pleasures which make people negligent of their duty to Allah making them lose interest in Prayers. Sayyidna Ali ؓ has said that palatial houses and luxurious carriages which attract people's eye, and wearing dresses which distinguish a person from the common man all fall within the category of worldly pleasures. (Qurtubi)
فَسَوفَ یَلقَونَ غَیِّاً (So they will soon face[ the outcome of their ] perversion - 19:59) The word غَیّ in Arabic language is the opposite of رشاد . All virtues and good things are رشاد and all vices and evils are غَیّ. Sayyidna ` Abdullah Ibn Mas’ ud ؓ has reported that there is a cave in Hell by the name غَیّ which houses various types of severe punishments, more numerous than all the punishments of Hell.
Ibn ` Abbas ؓ has remarked that even Hell seeks protection from غَیّ , which is the name of a cave in the Hell. Allah Ta` ala has prepared it for habitual adulterers who persist in adultery, and for the drunkards who do not give up drinking, and for the usurers who do not stop taking interest and for those who disobey their parents, and those who give false witness and for the woman who declares someone else's child as her husband's. (Qurtubi)
"Maka datanglah sesudah mereka, pengganti (yang jelek) yang menyia-nyiakan shalat dan memperturutkan hawa nafsu-nya, maka kelak mereka akan menemui kesesatan. Kecuali orang-orang yang bertaubat, beriman dan beramal shalih, maka mereka itu akan masuk surga dan tidak dianiaya (dirugikan) sedikit pun. Yaitu surga 'Adn yang telah dijanjikan oleh Dzat Yang Maha Pemurah kepada hamba-hambaNya, dengan (cara) ghaib. Sesung-guhnya janji Allah itu pasti akan ditepati. Mereka tidak mende-ngar perkataan yang tak berguna di dalam surga, kecuali ucapan salam. Mereka mendapatkan rizkinya di surga itu tiap-tiap pagi dan petang. Itulah surga yang akan Kami wariskan kepada hamba-hamba Kami yang selalu bertakwa." (Maryam: 59-63).
(59) Setelah menyebutkan kisah para nabi yang ikhlas ini, yang konsisten mengikuti hal-hal yang mendatangkan ridha Rabb mereka serta senantiasa bertaubat kepadaNya, Allah تعالى menyebut-kan kisah orang-orang yang datang setelah zaman mereka, dan melakukan perubahan terhadap sesuatu yang diperintahkan kepada mereka, dan bahwa datanglah ﴾ مِنۢ بَعۡدِهِمۡ خَلۡفٌ ﴿ "sesudah mereka, pengganti (yang jelek)," mereka kembali kepada kemunduran dan keadaan semula, lalu ﴾ أَضَاعُواْ ٱلصَّلَوٰةَ ﴿ "mereka menyia-nyiakan shalat," yang mana mereka diperintahkan untuk menjaga dan menegakkannya. Me-reka meremehkan shalat dan tidak menghiraukannya. Jika mereka sudah mengabaikan shalat yang merupakan tiang agama, tolok ukur keimanan dan keikhlasan kepada Allah, yang merupakan amal yang paling ditekankan dan paling afdhal, maka pasti mereka lebih menyia-nyiakan lagi menolak syariat agama mereka yang lain. Penyebab yang mendorong mereka melakukan ini adalah karena mengikuti bujukan-bujukan hawa nafsu dan keinginan-keinginannya. Sehingga perhatian mereka tercurahkan pada hawa nafsu dan lebih mengutamakannya daripada hak-hak Allah. Maka, lahirlah sikap penyia-nyiaan terhadap hak-hak Allah dan condong kepada godaan-godaan hawa nafsunya. Apa pun yang tampak bagi mereka, niscaya mereka segera berusaha untuk meraihnya, dan dengan kondisi apa saja yang tiba-tiba muncul, mereka pasti sepakat untuk menempuhnya. ﴾ فَسَوۡفَ يَلۡقَوۡنَ غَيًّا 59 ﴿ "Maka kelak mereka akan menemui kesesatan," yaitu azab yang berlipat lagi sangat keras.
(60) Kemudian Allah تعالى mengecualikan dengan Firman-Nya, ﴾ إِلَّا مَن تَابَ ﴿ "Kecuali orang-orang yang bertaubat," dari kesyirikan, bid'ah-bid'ah dan kemaksiatan. Dia berhenti darinya, menyesal dan bertekad untuk tidak mengulanginya lagi ﴾ وَءَامَنَ ﴿ "dan beriman," kepada Allah, para malaikatNya, kitab-kitabNya, para RasulNya, dan Hari Akhir ﴾ وَعَمِلَ صَٰلِحٗا ﴿ "dan beramal shalih," yaitu amalan-amalan yang disyariatkan oleh Allah lewat lisan para RasulNya jika di-peruntukkan mencari Wajah Allah dengan amalan itu. ﴾ فَأُوْلَٰٓئِكَ ﴿ "Maka mereka itu," orang yang memadukan antara taubat, keimanan, serta amal shalih ﴾ يَدۡخُلُونَ ٱلۡجَنَّةَ ﴿ "akan masuk surga," yang berisi kenik-matan yang abadi, kehidupan yang selamat (dari gangguan) dan berada di dekat Rabb Yang Mahamulia ﴾ وَلَا يُظۡلَمُونَ شَيۡـٔٗا 60 ﴿ "dan tidak dianiaya (dirugikan) sedikit pun," dari amalan-amalan mereka. Bahkan mereka menjumpai amalan-amalan mereka sempurna, dengan ganjaran yang penuh dan berlipat-lipat jumlahnya.
(61) Kemudian Allah menyebutkan bahwa surga (taman) yang dijanjikan untuk dimasuki tidaklah seperti taman-taman yang lain. Akan tetapi ﴾ جَنَّٰتِ عَدۡنٍ ﴿ "Surga 'Adn," yaitu surga tempat hunian tetap, tidak akan pernah ditinggalkan, tidak akan pernah diganti dan tidak akan lenyap. Hal ini disebabkan oleh luasnya surga itu serta besarnya kuantitas kenikmatan padanya, berupa kebaikan-kebaikan, kegembiraan, kebahagiaan, dan kesenangan, serta keceriaan, ﴾ ٱلَّتِي وَعَدَ ٱلرَّحۡمَٰنُ عِبَادَهُۥ بِٱلۡغَيۡبِۚ ﴿ "yang telah dijanjikan oleh ar-Rahman (Yang Maha Pemurah) kepada hamba-hambaNya, dengan (cara) ghaib," yaitu surga yang dijanjikan oleh ar-Rahman. Allah merang-kaikan kata surga dengan namaNya, ar-Rahman, karena di dalam Surga 'Adn itu terdapat curahan rahmat dan kebaikan yang tidak pernah terlihat mata, tidak pernah terdengar telinga dan tidak terlintas dalam benak manusia. Allah juga menamakan surga ini sebagai rahmatNya. Allah berfirman,
﴾ وَأَمَّا ٱلَّذِينَ ٱبۡيَضَّتۡ وُجُوهُهُمۡ فَفِي رَحۡمَةِ ٱللَّهِۖ هُمۡ فِيهَا خَٰلِدُونَ 107 ﴿
"Adapun orang-orang yang putih berseri mukanya, maka mereka berada dalam rahmat Allah (surga); mereka kekal di dalamnya." (Ali Imran: 107).
Begitu pula, pada penggandengan kata surga dengan nama ar-Rahman, terdapat isyarat yang menunjukkan kontinyuitas keba-hagiaan di dalamnya, dan bahwa surga itu abadi dengan keabadian rahmat Allah yang merupakan pengaruh dan konsekuensi rahmat-Nya.
Kata اَلْعِبَادُ (hamba-hamba) dalam ayat ini maksudnya adalah hamba dari ketuhanannya (ilahiyah) Allah, yaitu para hamba yang senantiasa beribadah kepada Allah dan konsisten melaksanakan syariatNya. Sehingga اَلْعُبُوْدِيَّةُ (penghambaan diri kepada Allah) men-jadi predikat mereka, sebagaimana Firman Allah,
﴾ وَعِبَادُ ٱلرَّحۡمَٰنِ …﴿
"Dan hamba-hamba dari Dzat Yang Maha Penyayang itu …." (Al-Furqan: 63),
dan ayat-ayat yang semisalnya. Berbeda dengan "para hamba Allah" dalam konteks kepemilikan semata, yang tidak pernah beribadah kepadaNya. Mereka ini meskipun sebagai hamba dari pengaturan (rububiyah) Allah karena Allah telah menciptakan mereka, memberi rizki dan mengatur mereka, namun mereka ini tidak termasuk dalam golongan hamba al-uluhiyah al-ubudiyah al-ikhtiyariyah (hamba yang beribadah karena kemauan sendiri) yang pelakunya berhak mendapatkan pujian. Mereka menghambakan diri karena terpaksa, mereka tidak berhak mendapat pujian sama sekali.
Firman Allah, ﴾ بِٱلۡغَيۡبِۚ ﴿ "dengan (cara) ghaib," ada kemungkinan kata ini berhubungan dengan ﴾ وَعَدَ ٱلرَّحۡمَٰنُ ﴿ "yang dijanjikan oleh Dzat Yang Maha Pemurah". Berdasarkan ini, maka pengertiannya adalah bahwa janji Allah untuk memberikan surga kepada mereka itu me-rupakan janji ghaib yang belum pernah mereka saksikan dan lihat. Namun, mereka mengimaninya, meyakini ketidaktampakannya, dan mereka pun berusaha menggapainya dengan sekuat tenaga, padahal mereka belum pernah melihatnya. Lalu, bagaimanakah seandainya mereka pernah melihatnya? Sudah pasti, mereka akan lebih antusias lagi untuk mendapatkannya, lebih termotivasi lagi dan akan lebih giat lagi berusaha. Sehingga ini merupakan pujian bagi mereka dengan sebab keimanan mereka terhadap perkara yang ghaib, yang merupakan keimanan yang bermanfaat.
Ada kemungkinan juga, ﴾ بِٱلۡغَيۡبِۚ ﴿ "dengan (cara) ghaib," berkait-an dengan kata عِبَادَهُ (para hambaNya), yakni orang-orang yang ber-ibadah kepadaNya secara ghaib (secara tidak langsung [mengha-dapNya]), dan mereka tidak dapat melihatNya. Inilah ibadah mereka, padahal tidak pernah melihatNya. Seandainya mereka pernah me-lihatNya, maka pasti mereka lebih rajin untuk beribadah kepada-Nya, lebih besar taubat mereka kepadaNya, lebih agung kecintaan dan kerinduan mereka kepadaNya.
Ada kemungkinan pengertian ayat ini bahwasanya surga-surga yang dijanjikan oleh Allah kepada para hambaNya termasuk sesuatu yang tidak bisa dijangkau oleh imajinasi-imajinasi (manu-sia) dan tidak ada yang mengetahuinya kecuali Allah. Dalam cara (pengungkapan seperti) ini terdapat upaya membangkitkan kerin-duan kepadanya, dan sifat (gambaran) yang masih global yang berpotensi menyulut jiwa-jiwa dan menggairahkan (jiwa yang) diam agar mencarinya. Sehingga ini sama dengan Firman Allah,
﴾ فَلَا تَعۡلَمُ نَفۡسٞ مَّآ أُخۡفِيَ لَهُم مِّن قُرَّةِ أَعۡيُنٖ جَزَآءَۢ بِمَا كَانُواْ يَعۡمَلُونَ 17 ﴿
"Seorang pun tidak mengetahui apa yang disembunyikan untuk mereka yaitu (bermacam-macam nikmat) yang menyedapkan pandangan mata sebagai balasan terhadap apa yang telah mereka kerjakan." (As- Sajdah: 17).
Semua makna ini benar, akan tetapi kemungkinan pengertian pertama lebih utama. Dalilnya adalah Firman Allah ﴾ إِنَّهُۥ كَانَ وَعۡدُهُۥ مَأۡتِيّٗا ﴿ "Sesungguhnya janji Allah itu pasti akan ditepati," maksudnya pasti terjadi. Sesungguhnya Allah tidak pernah mengingkari janji, dan Allah itu sebenar-benarnya Dzat yang berkata.
(62) ﴾ لَّا يَسۡمَعُونَ فِيهَا لَغۡوًا ﴿ "Mereka tidak mendengar perkataan yang tak berguna di dalam surga," yaitu ucapan sia-sia yang tidak berguna sama sekali, dan juga tidak mendengar ucapan yang mengakibat-kan dosa. Mereka tidak pernah mendengar cercaan, umpatan, dan perkataan yang mengandung maksiat kepada Allah serta perkataan yang mengeruhkan hati ﴾ إِلَّا سَلَٰمٗاۖ ﴿ "kecuali ucapan salam," maksudnya [kecuali] perkataan-perkataan yang terhindar dari segala aib berupa dzikrullah, penghormatan, ungkapan suka cita, kabar gembira, lontaran ucapan yang baik antara sesama kawan, mendengar pem-bicaraan ar-Rahman, dan suara-suara yang merdu dari para bida-dari, malaikat dan anak-anak kecil, nada-nada berdendang, serta suara-suara yang lembut. Karena memang tempat itu adalah Darussalam (tempat keselamatan). Maka, tidak ada sesuatu pun di sana kecuali keselamatan yang sempurna dari segala sudut aspek. ﴾ وَلَهُمۡ رِزۡقُهُمۡ فِيهَا بُكۡرَةٗ وَعَشِيّٗا 62 ﴿ "Mereka mendapatkan rizkinya di surga itu tiap-tiap pagi dan petang," maksudnya limpahan rizki mereka berupa makanan, minuman serta beraneka ragam kenikmatan, berkesinam-bungan terus-menerus di mana pun mereka minta, dan kapan pun mereka inginkan. Dan di antara bentuk kesempurnaan rizki, kenik-matan, serta kebaikan surga adalah keberadaannya (yang selalu siap sedia) pada waktu-waktu tertentu "pagi dan petang," supaya kenikmatan-kenikmatan itu betul-betul dirasa besar keberadaannya dan fungsi kemanfaatannya pun lebih maksimal.
(63) ﴾ تِلۡكَ ٱلۡجَنَّةُ ﴿ "Itulah surga-surga," yang telah Kami terang-kan dengan (karakteristik yang sudah) disebutkan i t u ﴾ ٱلَّتِي نُورِثُ مِنۡ عِبَادِنَا مَن كَانَ تَقِيّٗا 63 ﴿ "yang akan Kami wariskan kepada hamba-hamba Kami yang selalu bertakwa," maksudnya Kami mewariskannya bagi orang-orang yang bertakwa, menjadikan surga itu sebagai tempat tinggal mereka yang abadi, yang mereka tidak akan pergi darinya, dan tidak berminat untuk mencari ganti. Sebagaimana Allah تعالى ber-firman,
﴾ وَسَارِعُوٓاْ إِلَىٰ مَغۡفِرَةٖ مِّن رَّبِّكُمۡ وَجَنَّةٍ عَرۡضُهَا ٱلسَّمَٰوَٰتُ وَٱلۡأَرۡضُ أُعِدَّتۡ لِلۡمُتَّقِينَ 133 ﴿
"Dan bersegeralah kamu kepada ampunan dari Rabbmu dan kepada surga yang luasnya seluas langit dan bumi yang disediakan untuk orang-orang yang bertakwa." (Ali Imran: 133).
İhmalkâr ve gevşek davranışlarından dolayı tövbe eden ve Allah'a iman edip salih amel işleyenler müstesnadır. Bu vasıflarla nitelenenler cennete girecek, yapmış oldukları amelleri az olsa bile ecirleri eksilmeyecektir.
Tranne colui che si pente di essere stato incurante, e che ha creduto in Allāh e ha compiuto opere buone: Coloro che possiedono tali caratteristiche entreranno in Paradiso, e non sarà fatto mancare nulla alla loro ricompensa, anche se poco.
A distinctive trait of those whose characters are moulded by the preaching of the prophets, is that they are no longer slaves of their base desires but rise above them. They turn into individuals who always remember God; indeed, the essence of religion is remembrance of God, the organized expression of which is prayer (salat). If the generations that come after the prophets become negligent of God and start following their base desires, they will figure, in the eyes of God, as people who have gone astray. Being affiliated to a prophet shall be of no use to them. They shall receive what they deserve. Of them, only those shall be spared who return to the original religion, and adopt a life of faith and virtuous deeds. Those who strive for the life Hereafter, do not immediately receive the fruits of their labours and sacrifices. For this reason, they may have misgivings that this is a path of pointless endeavour. But this is a mere misunderstanding. The fact is that, just as those who devote their efforts to worldly affairs achieve corresponding results, so also will those who strive for the life of the Hereafter be requited in full measure. Nobody need harbour any doubts about this.
Ali oni koji se pokaju zbog svog griješenja i nemara, vjerujući i dobra djela čineći, Uzvišeni će Allah primiti njihovo pokajanje i preći će preko njihovih hrđavih djela i neće im nimalo umanjiti nagradu za dobro (makar i neznatno bilo) koje činjaše, dat će im nagradu u cijelosti.
maliban sa sinumang nagbalik-loob mula sa pagkukulang niya at pagpapabaya niya, sumampalataya kay Allāh, at gumawa ng gawang maayos sapagkat ang mga nailarawang iyon sa mga katangiang ito ay papasok sa Paraiso at hindi sila babawasan ng anuman mula sa mga pabuya sa mga gawa nila kahit kaunti man.
Kecuali orang yang bertobat dari kelalaian dan kesalahannya, serta beriman kepada Allah dan beramal saleh karena mereka yang memiliki kriteria seperti ini akan masuk surga, dan pahala amalan kebaikan mereka sama sekali tidak akan dikurangi walaupun hanya sedikit.
But those who repented from their neglect and excess, who had faith in Allah, and who did righteous deeds; those who possess such attributes will enter Paradise and the reward of their actions will not be reduced in the least.
Il sera fait exception de ceux qui se seront repentis de leurs manquements, auront cru en Allah et accompli de bonnes œuvres. Ceux-là, Nous les ferons entrer au Paradis et rien ne manquera à la rétribution que Nous leur remettrons, pas même une part négligeable.
Ngoại trừ những ai biết ăn năn sám hối từ sự bê tha nghĩa vụ cũng những việc làm tội lỗi, tin nơi Allah và hành động nhiều việc làm thiện tốt thì những người đó là những người sẽ vào Thiên Đàng và họ sẽ không bị cắt giảm đi bất cứ điều gì từ ân phước cho việc làm của họ cho dù việc làm đó ít ỏi
Pero aquellos que se arrepintieron de su negligencia y exceso, que creyeron en Al-lah y que obraron con justicia, ingresarán al Paraíso y la recompensa de sus acciones no se reducirá en lo más mínimo.
Yaitu surga-surga sebagai tempat tinggal dan menetap yang dijanjikan oleh Tuhan Yang Maha Pengasih pada hamba-hamba-Nya yang saleh agar mereka memasukinya walaupun surga itu belum tampak bagi mereka. Walaupun mereka belum melihat surga itu, mereka tetap percaya dengan keberadaannya karena janji Allah berupa surga itu pasti ditepati dan terwujud.
Rahman’ın salih kullarına görmedikleri halde gireceklerine dair vadettiği yerleşip kalacakları cennetleridir. Onlar bu cennetleri görmedikleri halde iman etmiştir. Allah'ın cenneti vadetmesi -gayb olsa bile- geleceği hususunda hiçbir şüphe yoktur.
El Compasivo les prometió a Sus siervos en las revelaciones de lo oculto que los hará entrar a los Jardines del Edén. No los han visto, pero creyeron en ellos. La promesa de Al-lah del Paraíso (aunque esté en lo oculto) ciertamente se cumplirá.
Gardens of residence and permanence, which the Merciful promised His servants in the Ghaib that He will make them enter them. They did not see them but they believed in them. Allah’s promise of Paradise - even though it is in the Ghaib - will most certainly come to pass.
Ils demeureront éternellement dans les jardins que le Tout-Miséricordieux a promis à Ses serviteurs vertueux qui ont cru en cette promesse alors qu’ils n’avaient jamais vu le Paradis. Ainsi, même si on ne voit pas le Paradis, la promesse d’y entrer est certainement véridique.
Paradisi della dimora eterna, in cui il Misericordioso promise, nell'Ignoto, di introdurre i Suoi sudditi, ed essi non li hanno visti, eppure vi hanno creduto. La promessa del Paradiso, da parte di Allāh, anche se ignoto, verrà comunque realizzata.
I uvest će ih u Džennet uživanja, koji im je Svevišnji Allah obećao zato što su u njega čvrsto vjerovali, a nisu ga vidjeli. A Allahovo će se obećanje neizostavno ispuniti, nemoguće je da Allah prekrši Svoje obećanje.
[Papasok sila] sa mga hardin ng pananatili at pagtigil na ipinangako ng Napakamaawain sa mga lingkod Niyang mga maayos sa Lingid, na magpapasok Siya sa kanila sa mga iyon, gayong sila ay hindi nakakita sa mga iyon ngunit sumampalataya sila sa mga iyon sapagkat ang pangako ni Allāh ng paraiso – kahit pa man lingid [sa pandama] – ay darating nang walang pasubali.
The Description of the Gardens of the Truthful and Those Who repent
Allah, the Exalted, says that the Gardens (of Paradise), which the penitent will enter, will be Gardens of `Adn, meaning, eternity. These are Gardens that the Most Beneficent promises His servants in the unseen. This means that these Gardens are from the unseen things that they believe in, even though they have never witnessed them. They believe in the unseen out of their strong conviction and the strength of their faith. Concerning Allah's statement,
إِنَّهُ كَانَ وَعْدُهُ مَأْتِيّاً
(Verily, His promise must come to pass.) This affirms the fact that this will occur, and that it is a settled matter. Allah does not break His promise, nor does He change it. This is similar to His statement,
كَانَ وَعْدُهُ مَفْعُولاً
(His promise is certainly to be accomplished.) 73:18 This means that His promise will be and there is no avoiding it. Allah's statement here,
مَأْتِيّاً
(must come to pass.) This means that it will come to His servants who are striving towards it and they will reach it. There are those commentators who said,
مَأْتِيّاً
(must come to pass.) "This means it is coming, because everything that comes to you, you also come to it. This is as the Arabs say, `Fifty years came to me, and I came to fifty years.' They both mean the same thing (I'm fifty years old)." Concerning Allah's statement,
لاَّ يَسْمَعُونَ فِيهَا لَغْواً
(They shall not hear therein any Laghw.) This means that in these gardens of Paradise there is no ignorant, wasteful and useless speech, like there is in this life. He said,
إِلاَّ سَلَـماً
(...but only Salam.) This is an indifferent exception, similar to Allah's statement,
لاَ يَسْمَعُونَ فِيهَا لَغْواً وَلاَ تَأْثِيماً - إِلاَّ قِيلاً سَلَـماً سَلَـماً
(No Laghw will they hear therein, nor any sinful speech. But only the saying of: Salam! Salam!) 56:25-26 Concerning His statement,
وَلَهُمْ رِزْقُهُمْ فِيهَا بُكْرَةً وَعَشِيّاً
(And they will have therein their sustenance, morning and afternoon.) This means, in what is similar to mornings and evenings. This does not mean that there is a night and a day (in Paradise), but they will be living in times that alternate. They will know its lighted times from its lights and illumination. This is as Imam Ahmad recorded from Abu Hurayrah, who said that the Messenger of Allah ﷺ said,
«أَوَّلُ زُمْرَةٍ تَلِجُ الْجَنَّةَ صُوَرُهُمْ عَلَى صُورَةِ الْقَمَرِ لَيْلَةَ الْبَدْرِ لَا يَبْصُقُونَ فِيهَا،وَلَا يَتَمَخَّطُونَ فِيهَا. وَلَايَتَغَوَّطُونَ، آنِيَتُهُمْ وَأَمْشَاطُهُمُ الذَّهَبُ وَالْفِضَّةُ وَمَجَامِرُهُمُ الْأَلُوَّةُ، وَرَشْحُهُمُ الْمِسْكُ وَلِكُلِّ وَاحِدٍ مِنْهُمْ زَوْجَتَانِ، يُرَى مُخُّ سَاقِهَا مِنْ وَرَاءِ اللَّحْمِ مِنَ الْحُسْنِ، لَا اخْتِلَافَ بَيْنَهُمْ وَلَا تَبَاغُضَ، قُلُوبُهُمْ عَلَى قَلْبِ رَجُلٍ وَاحِدٍ، يُسَبِّحُونَ اللهَ بُكْرَةً وَعَشِيًّا»
(The first group to enter into Paradise will have forms like the form of the moon on a night when it is full. They will not spit, nor will they blow their noses therein. They also will not defecate. Their containers and combs will be made of gold and silver and their censers will be of aloeswood. Their sweat will be the fragrance of musk and each of them will have two wives. The marrow of their shins will be visible from beneath the skin due to their beauty. They will not have any disputes between them, or any hatred. Their hearts will be united like the heart of one man. They will glorify Allah in the morning and evening.) Al-Bukhari and Muslim both recorded this narration in the Two Sahihs. Imam Ahmad also recorded that Ibn `Abbas said that the Messenger of Allah ﷺ said,
«الشُّهَدَاءُ عَلَى بَارِقِ نَهْرٍ بِبَابِ الْجَنَّةِ فِي قُبَّةٍ خَضْرَاءَ، يَخْرُجُ عَلَيْهِمْ رِزْقُهُمْ مِنَ الْجَنَّةِ بُكْرَةً وَعَشِيًّا»
(The martyrs will be upon the banks of a river by the gates of Paradise. Over them will be a green dome. Their sustenance will be brought out to them from Paradise, morning and evening.) Ahmad is the only one who collected this narration. Ad-Dahhak reported that Ibn `Abbas said,
وَلَهُمْ رِزْقُهُمْ فِيهَا بُكْرَةً وَعَشِيّاً
(And they will have therein their sustenance, morning and afternoon.) "This means the amount of time equal to night and day." Allah said,
تِلْكَ الْجَنَّةُ الَّتِى نُورِثُ مِنْ عِبَادِنَا مَن كَانَ تَقِيّاً
(Such is the Paradise which We shall give as an inheritance to those of Our servants who had Taqwa.) This means, `This Paradise that We have described with these magnificent attributes, it is that which We will cause are pious servants to inherit.' They are those who obey Allah in happiness and times of hardship. They are those who suppress their anger and they pardon people's offenses. This is as Allah says at the beginning of Surah Al-Mu'minun,
قَدْ أَفْلَحَ الْمُؤْمِنُونَ - الَّذِينَ هُمْ فِى صَلاَتِهِمْ خَـشِعُونَ
(Successful indeed are the believers. Those who are humble in their Salah.) 23:1-2 Until His saying,
أُوْلَـئِكَ هُمُ الْوَرِثُونَ - الَّذِينَ يَرِثُونَ الْفِرْدَوْسَ هُمْ فِيهَا خَـلِدُونَ
(These are indeed the inheritors. Who shall inherit the Firdaws. In it they shall dwell forever.) 23:10-11
Những Ngôi Vườn Vĩnh Cửu nơi Thiên Đàng mà Đấng Rất Mực Độ Lượng (Allah) đã hứa ban cho những bề tôi ngoan đạo của Ngài để họ vào trong đó sống đời sống hạnh phúc vĩnh hằng mặc dầu nó thuộc điều vô hình, họ chưa nhìn thấy nó nhưng họ đã tin nơi nó thì hãy biết rằng lời hứa ban thưởng Thiên Đàng của Allah là sự thật, nó chắc chắn sẽ xảy ra đúng như vậy.
Di dalamnya mereka tidak mendengar perkataan sia-sia, apalagi kata-kata keji, bahkan hanya mendengar ucapan salam antara satu dengan lainnya, juga ucapan salam para malaikat kepada mereka. Di dalamnya juga mereka senantiasa didatangi makanan yang sesuai selera mereka setiap pagi dan sore hari.
Ils n’y entendront aucune parole frivole ni obscène. Ils y entendront plutôt leurs paroles mutuelles et le salut des anges. En outre, ils y recevront la nourriture qu’ils désirent matin et soir.
Allí no oirán frivolidades ni ninguna conversación obscena. En su lugar, oirán el saludo de paz entre sí y el saludo de paz de los ángeles hacia ellos. Se les dará todo tipo de alimentos que deseen por la mañana y por la noche.
Non sentiranno, in Paradiso, parole vane, né parole infauste; al contrario, sentiranno dirsi a vicenda: "Pace", e inoltre il saluto che gli angeli rivolgeranno loro; e verrà fornito loro tutto il cibo che desiderano, mattina e sera.
Hindi sila makaririnig sa mga iyon ng pag-uusisa ni pananalitang mahalay, bagkus makaririnig sila ng pagbati ng iba sa kanila sa iba pa at ng pagbati ng mga anghel sa kanila. Pupunta sa kanila ang ninanasa nilang pagkain sa mga iyon sa umaga at sa hapon.
Dženetlije neće u džennetu slušati besmislice i besadržajan govor, već će slušati selam jedni drugih i od meleka, (pozdrav koji će im se upućivati, a u kojem je sadržana dova da ih mimoiđe svaka neprijatnost i da budu sigurni od svakog straha). U džennetu bit će ujutro i navečer opskrbljeni hranom kakvu budu željeli.
Orada boş ve çirkin söz işitmezler. Bilakis birbirlerine verdikleri selamı ve meleklerin verdiği selamı işitirler. Orada canlarının çektiği yemekler sabah akşam onlara sunulur.
Trong Thiên Đàng, họ sẽ không nghe thấy những lời nói sàm bậy và thô tục mà chỉ toàn nghe những lời nói an lành và tốt đẹp, họ sẽ được nghe lời chào Bằng An từ các vị Thiên Thần, và ở trong đó, họ sẽ được cung phụng những thực phẩm và nguồn thức ăn tốt lành và hảo hạng sáng và chiều.
لَّا يَسْمَعُونَ فِيهَا لَغْوًا إِلَّا سَلَامًا
"They will not hear anything absurd therein but a word of peace." - 19:62.
(لَغو) means idle, absurd, frivolous and abusive talk, which will not reach the ears of good people who have been admitted to Paradise.
إِلَّا سَلَامًا means that whatever one will hear in Paradise will add to his happiness, peace and tranquility. It includes the customary greetings (سَلَام), which the dwellers of Paradise will exchange among themselves and the angels of God will offer them all. (Qurtubi)
وَلَهُمْ رِزْقُهُمْ فِيهَا بُكْرَةً وَعَشِيًّا
"And there they will have their provisions at morn and eve." - 19:62.
There will be no solar system in the Paradise and hence no rising or setting of the sun, but there will be a perpetual radiance. There will also be some way of telling day from night and morning from evening. Within this distinction between morning and evening the Paradise dwellers will receive their meals. It goes without saying that the wishes of the Paradise dwellers will be fulfilled forthwith وَلَهُم مَّا يَشْتَهُونَ - and for themselves, there is what they desire - 16:57). This is a general announcement. Hence, mention of morning and evening is because of people's habit to eat and drink in the morning and in the evening. According to an Arab saying, anyone who gets a full meal morning and evening is comfortable and at peace.
Sayyidna Anas Ibn Malik ؓ ، said after reciting this verse that it shows that the believers have their meals twice a day, one in the morning and the other in the evening.
Some scholars have explained that mention of morning and the evening is a general expression, like day and night or east and west, which does not specify any particular time or place. Therefore, it means that they (Paradise dwellers) will get their provisions according to their choice at any time they like. (Only God knows best) (Qurtubi)
There they will not hear anything futile nor any obscene talk. Instead they will hear the greeting of peace to one another and the greeting of peace from the angels to them. They will be given whatever type of food they desire in the morning and evening.
Thiên Đàng được mô tả đó là nơi sẽ được các bề tôi của TA (Allah) thừa hưởng, những người mà họ đã chấp hành theo các mệnh lệnh của TA và tránh xa những điều cấm của TA.
Este Paraíso, descrito con los atributos anteriores, es el que heredarán aquellos de Mis siervos que cumplieron los Mandamientos y evitaron las Prohibiciones.
This Paradise, described with the above attributes, is the one that I will give to those of My servants who fulfilled the Commandments and avoided the Prohibitions.
Surga yang memiliki kriteria seperti inilah yang akan Kami wariskan kepada hamba-hamba Kami yang mengerjakan perintah dan menjauhi larangan-larangan Kami.
Itong Paraisong nailarawan sa mga katangiang ito ay ang ipamamana Namin sa kabilang sa mga lingkod Namin na naging tagasunod sa mga ipinag-uutos at tagaiwas sa mga sinasaway.
Le Paradis décrit ici est ce dont Nous ferons don à Nos serviteurs qui se conformaient à Nos commandements et délaissaient Nos interdits. Puis après avoir mentionné la récompense des serviteurs pieux,
This world being a place of trial, everyone has been given freedom. Here, those who perform good deeds are free and those who indulge in bad deeds are free too. Consequently, a true and righteous person never knows tranquillity in the present world. However righteous he may personally be, the fact that the unrighteous people take undue advantage of their freedom, and taint the surrounding atmosphere with ungodliness, constantly disturbs his peace of mind. Paradise is a place from which all such wrongdoers will be excluded. There, only those noble persons will be lodged who have proved in this world that they do not live like thorns, but know how to live like flowers. A life shaped in the proximity of such people will undoubtedly be a haven of eternal peace—a paradise. In this world, the hardest task is to abstain from vain pursuits and to lead one’s life as an embodiment of peace. To this end, one has, of one’s own free will, to change a life of freedom into a life of limitations. This is the most difficult sacrifice, which can be offered only by one who is truly God-fearing. Only those who fear God in this world can feel themselves to be accountable to God. They are the only ones who will be admitted to the eternal paradise of the Hereafter.
İşte bu vasıflarla nitelendirilen cennet, emirleri yerine getirip yasaklardan sakınan kullarımıza miras olarak vereceğiz.
Eto takav Džennet Svemogući Allah pripremio je vjernicima bogobojaznim, a bogobojazan je svako ko izvršava vjeronaredbe i susteže se od vjerozabrana.
Questo Paradiso che possiede tali caratteristiche, lo faremo ereditare ai Nostri sudditi che hanno obbedito agli ordini e hanno rispettato i divieti.
Sabihin mo, O Gabriel, kay Muḥammad – ang basbas at ang pagbati ng kapayapaan ay sumakanya: "Tunay na ang mga anghel ay hindi nagbababaan ayon sa pagkukusa ng mga sarili nila; nagbababaan lamang sila ayon sa utos ni Allāh. Sa kay Allāh ang kahaharapin namin kabilang sa nauukol sa Kabilang-buhay, ang maiiwan namin kabilang nauukol sa Mundo, at ang anumang nasa pagitan ng Mundo at Kabilang-buhay. Laging ang Panginoon mo, O Sugo, ay hindi lumilimot sa anuman.
The Angels do not descend, except by Allah's Command
Imam Ahmad recorded that Ibn `Abbas said that the Messenger of Allah ﷺ said to Jibril,
«مَا يَمْنَعُكَ أَنْ تَزُورَنَا أَكْثَرَ مِمَّا تَزُورُنَا؟»
(What prevents you from visiting us more than you do) Then this Ayah was revealed,
وَمَا نَتَنَزَّلُ إِلاَّ بِأَمْرِ رَبِّكَ
(And we descend not except by the command of your Lord.) Al-Bukhari was alone in recording it and he related it with the Tafsir of this Ayah. Al-`Awfi reported from Ibn `Abbas that he said, "Jibril was kept from visiting the Messenger of Allah ﷺ , so he was disturbed and grieved because of this. Then, Jibril came to him and said, `O Muhammad,
وَمَا نَتَنَزَّلُ إِلاَّ بِأَمْرِ رَبِّكَ
(And we descend not except by the command of your Lord.)"' Allah said,
لَهُ مَا بَيْنَ أَيْدِينَا وَمَا خَلْفَنَا
(To Him belongs what is before us and what is behind us,) It has been said that the meaning of "what is before us" refers to that which is in this life and "what is behind us" refers to the Hereafter.
وَمَا بَيْنَ ذلِكَ
(and what is between those two;) This means what is between two blows of the Sur. This is the opinion of Abu Al-`Aliyah, `Ikrimah and Mujahid. This was also stated by Sa`id bin Jubayr and Qatadah in one narration from them. As-Suddi and Ar-Rabi` bin Anas held this opinion as well. It has also been said,
مَا بَيْنَ أَيْدِينَا
(what is before us) means the future matters of the Hereafter.
وَمَا خَلْفَنَا
(what is behind us,) means what has taken place in this life,
وَمَا بَيْنَ ذلِكَ
(what is between those two;) means what happens between this life and the Hereafter. A statement like this explanation has been reported from Ibn `Abbas, Sa`id bin Jubayr, Ad-Dahhak, Qatadah, Ibn Jurayj and Ath-Thawri. Ibn Jarir also preferred this latter interpretation. And Allah knows best. Concerning Allah's statement,
وَمَا كَانَ رَبُّكَ نَسِيّاً
(and your Lord is never forgetful.) Mujahid said, "This means that your Lord has not forgotten you." Allah said,
رَّبُّ السَّمَـوَتِ وَالاٌّرْضِ وَمَا بَيْنَهُمَا
(Lord of the heavens and the earth, and all that is between them,) He created all of that, He is the Disposer of its affairs, He is the Legi- slator over it and He is in absolute control of it, having no one to oppose His decisions.
فَاعْبُدْهُ وَاصْطَبِرْ لِعِبَادَتِهِ هَلْ تَعْلَمُ لَهُ سَمِيّاً
(so worship Him and abide patiently in his worship. Do you know of any who is similar to Him) `Ali bin Abi Talhah related that Ibn `Abbas said that this means, "Do you know any comparison or some- thing similar to the Lord" Mujahid, Sa`id bin Jubayr, Qatadah, Ibn Jurayj and others all said the same. `Ikrimah related that Ibn `Abbas said, "There is no one named Ar-Rahman (the Most Beneficent) other than Him, Blessed and Exalted is He. Most Holy is His Name."
وَيَقُولُ الإِنْسَـنُ أَإِذَا مَا مِتُّ لَسَوْفَ أُخْرَجُ حَيّاً - أَوَلاَ يَذْكُرُ إلإِنْسَـنُ أَنَّا خَلَقْنَاهُ مِن قَبْلُ وَلَمْ يَكُ شَيْئاً - فَوَرَبِّكَ لَنَحْشُرَنَّهُمْ وَالشَّيَـطِينَ ثُمَّ لَنُحْضِرَنَّهُمْ حَوْلَ جَهَنَّمَ جِثِيّاً
Katakanlah -wahai Jibril- kepada Muhammad, "Sesungguhnya para malaikat tidaklah turun ke bumi sesuai keinginannya, akan tetapi mereka turun sesuai perintah Allah. Milik Allahlah segala yang akan kita hadapi berupa urusan-urusan akhirat kelak, segala yang akan kita tinggalkan berupa urusan-urusan dunia, dan segala yang ada di antara keduanya. Adapun Tuhanmu itu -wahai Rasul- maka sama sekali tidak lupa akan sesuatu.
"Dan tidaklah kami (Jibril) turun, kecuali dengan perintah Rabbmu. KepunyaanNya-lah segala sesuatu yang ada di hadapan kita, segala sesuatu yang di belakang kita, dan segala sesuatu yang ada di antara keduanya, dan tidaklah Rabbmu lupa. Rabb (yang menguasai) langit dan bumi, dan segala sesuatu yang ada di antara keduanya, maka sembahlah Dia, dan berteguh hatilah da-lam beribadat kepadaNya. Apakah kamu mengetahui ada seorang yang sama dengan Dia (yang patut disembah)?" (Maryam: 64-65).
(64) Rasulullah pernah sekali merasakan keterlambatan Jibril عليه السلام untuk mendatangi beliau (dengan wahyu), maka Rasulullah berkata kepadanya, "Seandainya engkau datang lebih sering kepadaku dari sebelumnya," karena kerinduan beliau kepadanya dan kerisauan lantaran berpisah dengannya, supaya hati beliau menjadi tenang dengan kedatangannya. Maka lewat lisan malaikat Jibril, Allah تعالى menurunkan, ﴾ وَمَا نَتَنَزَّلُ إِلَّا بِأَمۡرِ رَبِّكَۖ ﴿ "Dan tidaklah kami (Jibril) turun, kecuali dengan perintah Rabbmu," maksudnya kami tidak memiliki wewenang sama sekali dalam (pengaturan) urusan-urusan. Jika Dia memerintahkan kami, pasti kami segera melaksanakan perin-tahNya, tidak melanggar perintahNya. Sebagaimana Allah men-ceritakan tentang mereka,
﴾ لَّا يَعۡصُونَ ٱللَّهَ مَآ أَمَرَهُمۡ وَيَفۡعَلُونَ مَا يُؤۡمَرُونَ 6 ﴿
"Mereka tidak mendurhakai Allah terhadap apa yang diperintahkan-Nya kepada mereka, dan mereka selalu mengerjakan apa yang diperintah-kan." (At-Tahrim: 6).
Kami hanyalah hamba yang diperintah. ﴾ لَهُۥ مَا بَيۡنَ أَيۡدِينَا وَمَا خَلۡفَنَا وَمَا بَيۡنَ ذَٰلِكَۚ ﴿ "KepunyaanNya-lah segala sesuatu yang ada di hadapan kita, segala sesuatu yang di belakang kita, dan segala sesuatu yang ada di antara keduanya," maksudnya bagi Allah semua perkara-perkara yang telah berlalu, yang akan datang serta yang sedang terjadi, di setiap waktu dan tempat. Jika sudah (kian) jelas bahwa semua urusan adalah milik Allah, sedangkan kita adalah hamba yang diatur, maka perkara-perkara itu terpaku pada kisaran "Apakah hikmah ilahiyah menuntutnya, sehingga Dia menjalankannya, atau tidak menuntutnya, sehingga Dia menundanya? Oleh karena itu, Allah berfirman, ﴾ وَمَا كَانَ رَبُّكَ نَسِيّٗا 64 ﴿ "Dan tidaklah Rabbmu lupa," maksud-nya Allah tidak pernah melupakan dan mengabaikanmu. Seperti Firman Allah,
﴾ مَا وَدَّعَكَ رَبُّكَ وَمَا قَلَىٰ 3 ﴿
"Rabbmu tidak meninggalkanmu dan tidak membencimu." (Adh- Dhuha: 3).
Bahkan Allah senantiasa memperhatikan urusanmu, merea-lisasikannya bagimu dengan fasilitas-fasilitasNya yang indah dan pengaturan-pengaturanNya yang elok.
Maksudnya, kedatangan kami terlambat dari waktu yang biasa, maka janganlah hal itu membuatmu sedih dan menggelayuti pikiranmu. Ketahuilah bahwa Allah-lah yang menghendaki hal itu, karena Dia memiliki hikmah dalam keputusan ini.
(65) Kemudian Allah menjelaskan alasan faktor keluasan ilmuNya dan ketiadaan sifat lupa padaNya, yaitu karena Dia ﴾ رَّبُّ ٱلسَّمَٰوَٰتِ وَٱلۡأَرۡضِ ﴿ "Rabb (yang menguasai) langit dan bumi." RububiyahNya (pengendalianNya) meliputi langit dan bumi. Keberadaan kedua-nya dalam tatanan terbaik lagi paling sempurna, tanpa ada unsur kelalaian, penyepelean, main-main dan kebatilan, merupakan bukti yang pasti mengenai ilmuNya yang mencakup (segala sesuatu). Maka, janganlah engkau sibukkan dirimu dengan hal itu. Akan tetapi, sibukkanlah dirimu dengan sesuatu yang bermanfaat dan mendatangkan faidah bagimu. Yaitu beribadah kepada Allah se-mata, yang tidak ada sekutu bagiNya. ﴾ وَٱصۡطَبِرۡ لِعِبَٰدَتِهِۦۚ ﴿ "Dan berteguh hatilah dalam beribadah kepadaNya," maksudnya, kuatkanlah jiwamu dalam ibadah dan usahakanlah jiwamu bersungguh-sungguh. Laksanakanlah ibadah dengan sebaik-baiknya dan sesempurna mungkin sesuai dengan kemampuanmu. Di tengah melangsung-kan ibadah kepada Allah, terdapat unsur penghibur hati bagi se-orang hamba dari semua keterikatan serta kesenangan-kesenangan syahwat. Sebagaimana Firman Allah,
﴾ وَلَا تَمُدَّنَّ عَيۡنَيۡكَ إِلَىٰ مَا مَتَّعۡنَا بِهِۦٓ أَزۡوَٰجٗا مِّنۡهُمۡ زَهۡرَةَ ٱلۡحَيَوٰةِ ٱلدُّنۡيَا لِنَفۡتِنَهُمۡ فِيهِۚ وَرِزۡقُ رَبِّكَ خَيۡرٞ وَأَبۡقَىٰ 131 وَأۡمُرۡ أَهۡلَكَ بِٱلصَّلَوٰةِ وَٱصۡطَبِرۡ عَلَيۡهَاۖ …﴿
"Dan janganlah kamu tujukan kedua matamu kepada yang telah Kami berikan kepada golongan-golongan dari mereka, sebagai bunga kehidupan di dunia, untuk Kami uji mereka dengan kesenangan itu. Dan karunia Rabbmu adalah lebih baik dan lebih kekal. Dan perintahkanlah kepada keluargamu mendirikan shalat dan bersabarlah kamu dalam me-ngerjakannya…." (Thaha: 131-132).
﴾ هَلۡ تَعۡلَمُ لَهُۥ سَمِيّٗا 65 ﴿ "Apakah kamu mengetahui ada orang yang sama dengan Dia (yang patut diibadahi)?" Maksudnya apakah engkau mengetahui suatu obyek yang sama dan menyerupai Allah dari kalangan makhluk? Ini adalah bentuk istifham (pertanyaan), yang bermakna penafian (tidak mungkin ada), yang dapat diketahui dengan akal. Artinya, kamu tidak akan menjumpai ada sesuatu yang sama atau serupa dengan Allah. Karena Dia adalah Rabb (Pengatur), sementara yang lain marbub (diatur). Dia Khaliq (Pen-cipta), sementara yang lain makhluq (ciptaan). Dia Mahakaya dari segala arah, sedangkan selainNya secara fisik membutuhkan dari segala aspek, Dia Maha Sempurna yang memiliki kesempurnaan mutlak, sedangkan selainNya mempunyai kekurangan, tidak me-miliki kesempurnaan kecuali yang diberikan oleh Allah.
Ini merupakan bukti konkret bahwa hanya Allah yang berhak diibadahi, dan bahwa ibadah kepadaNya merupakan kebenaran, sedangkan ibadah kepada selainNya merupakan sebuah kebatilan. Oleh karena itu, Allah memerintahkan untuk beribadah hanya kepadaNya semata, dan bersabar dalam menjalankannya disertai menjelaskan alasan [tindakan tersebut] dengan aspek kesempurna-anNya, keesaanNya dalam keagungan dan nama-nama yang paling baik.
Di', o Jibrīl, a Muħammed, pace e benedizione di Allāh su di luiﷺ: "In verità gli angeli non scendono di propria volontà, piuttosto, in verità, scendono per ordine di Allāh; e da parte di Allāh riceviamo le questioni future e quelle passate, in vita, e allo stesso modo ciò che riguarda le questioni tra la vita e l'Aldilà; e il tuo Dio, o Messaggero, non trascura nulla."
-Ey Cibril!- Muhammed -sallallahu aleyhi ve sellem-'e de ki: Şüphesiz ki melekler kendi isteğiyle inmezler. Ancak Allah'ın emri ile inerler. İlerideki ahiret işleri, geride bıraktığımız dünya işleri, dünya ve ahiret arasındaki her iş ancak Yüce Allah'a aittir. -Ey Resul!- Rabbin hiçbir şeyi unutmuş değildir.
Ô Gabriel, dis à Muħammad: Les anges ne descendent pas de leur propre chef mais plutôt par ordre d’Allah. C’est à Allah qu’appartient la connaissance de ce qui aura lieu dans l’au-delà, de ce que nous avons laissé dans le bas monde et de ce qui a lieu entre le bas monde et l’au-delà. Ô Messager, il n’est pas concevable que ton Seigneur oublie quoi que ce soit.
Džibril se obrati Poslaniku islama, sallallahu alejhi ve sellem: “Mi, meleki, spuštamo se s neba samo po naredbi Allahovoj. Njemu pripada znanje o svemu šta nas čeka na ahiretu, o onom šta je prošlo na dunjaluku i onom šta je između dunjaluka i ahireta. Allahu je znano sve što se dogodilo, u svakom vremenu i na svakom mjestu; Svevišnji Allah ništa ne zaboravlja.”
Này Jibril, Ngươi hãy nói với Muhammad: Quả thật các Thiên Thần không xuống trần theo ý của họ mà họ xuống trần là theo lệnh truyền của Allah. Những gì phía trước chúng tôi nơi cuộc sống Đời Sau, những gì ở phía sau chúng tôi nơi cõi trần và những gì giữa cuộc sống trần gian và Đời Sau đều là của Allah. Và này Muhammad - Thiên Sứ của Allah, quả thật, Thượng Đế của Ngươi không hề quên bất cứ một điều gì.
Gabriel, dile a Mujámmad r: “Los ángeles no descienden por su propia voluntad. Solo descienden por orden de Al-lah. Todo lo que tenemos por delante en el Más Allá, lo que está detrás de nosotros en el mundo y lo que hay entre el mundo y el Más Allá, todo Le pertenece a Al-lah. Mensajero, tu Señor nunca olvida”.
64- (Biz melekler) Rabbinin emri olmadıkça inmeyiz. Önümüzdeki, arkamızdaki ve bu ikisinin arasındaki her şey yalnız O’nundur. Rabbin unutkan değildir.
65- O; göklerin, yerin ve ikisi arasında bulunanların Rabbidir. O halde O’na ibadet et ve O’na ibadette sabır göster. Hiç O’nun bir adaşını/benzerini biliyor musun?
64. Peygamber sallallahu aleyhi ve sellem bir seferinde Cebrail aleyhisselam’ın inişinin geciktiğini gördü ve:“Keşke bize daha çok gelsen” diye ona olan şevkini, ondan ayrılmanın verdiği yalnızlık duygusunu dile getirdi ve onun daha çok gelmesi suretiyle kalbinin daha bir yatışmasını istedi. Bunun üzerine Yüce Allah, Cebrail’in dilinden şu buyrukları indirdi:“(Biz melekler) Rabbinin emri olmadıkça inmeyiz.” Yani bizim bu hususta hiçbir yetkimiz yoktur. Allah bize bir emir verrse hemen onu yerine getiririz ve O’nun hiçbir emrine karşı gelmeyiz. Nitekim Yüce Allah, melekler hakkında şöyle buyurmaktadır:“Onlar kendilerine verdiği emirlerde Allah’a isyan etmezler. Ne emrolunurlarsa onu yaparlar.”(et-Tahrîm, 66/6) O nedenle biz, emir alan kullarız. “Önümüzdeki, arkamızdaki ve bu ikisinin arasındaki her şey yalnız O’nundur.” Geçmiş, gelecek ve hal-i hazırdaki her şey, bütün zaman ve mekânlarda yalnız O’nundur. Bütün emir, yalnız Allah’ın olduğu için ve bizim de işleri idare olunan kullar olduğumuz açıkça ortaya çıktığına göre geriye sadece ilâhi hikmetin o işi gerektirip gerektirmediği kalmaktadır. Eğer hikmeti onu gerektirirse onu yerine getirir, gerektirmezse erteleyip yerine getirmez. Bundan dolayı devamla:“Rabbin unutkan değildir” buyrulmaktadır. Yani bu (bizim inişimizin gecikmesi) Rabbinin seni unuttuğundan veya ihmal ettiğinden dolayı değildir. Nitekim Allah bir başka yerde şöyle buyurmaktadır:“Rabbin seni terk de etmedi, sana darılmadı da.”(ed-Duha, 93/3) Aksine Yüce Allah, seninle ilgili hususlara itina göstermekte, sana en güzel bağışlarını ve oldukça üstün ve değerli ilâhi tedbirlerini ihsan edip buyurmaktadır. Yani bizim inişimiz, mutad vaktinden sonraya kalıp gecikecek olursa bu, seni üzmesin, tasalandırmasın. Çünkü bu husustaki bir hikmeti dolayısıyla bunu dileyen Allah’tır. O’nun için böyle olur.
65. Daha sonra Yüce Allah ilminin kuşatıcılığını ve hiçbir şeyi unutmayışını şu buyruklarıyla gerekçelendirmektedir. “O; göklerin, yerin ve ikisi arasında bulunanların Rabbidir.” O’nun rubûbiyeti gökleri ve yeri kuşatır. Onların en güzel düzen ve en mükemmel sisteme sahip olmaları, onlarda herhangi bir gaflet, ihmal, başıboşluk ve yanlışın bulunmayışı, Allah’ın her şeyi kuşatıcı ilminin kat’i delilidir. Onun için bunu düşünme, kafana takma, aksine sen sana fayda sağlayacak ve sana yarayacak şeylerle meşgul ol. Bu ise Allah’a hiçbir şeyi ortak koşmaksızın yalnızca O’na ibadet etmektir. “O halde O’na ibadet et ve O’na ibadette sabır göster.” Yani nefsinin ibadete sabır/sebat etmesini sağla, nefsine karşı bu hususta mücadele ver. İbadeti, gücün oranında en mükemmel ve en eksiksiz şekilde yerine getir. Allah’a ibadet ile meşgul olmak, kula arzu ve meyil duyulan şeylere karşı teselli verir. Nitekim Allah, şöyle buyurmaktadır:“Onlardan bir kısmına bunlarla kendilerini imtihan edelim diye dünya hayatının süsü olarak verip faydalandırdığımız şeylere gözlerini dikme... Sen aile halkına namazı emret, kendin de sabırla ona devam et.”(Tâ-Hâ, 20/131-132)“Hiç O’nun bir adaşını/benzerini biliyor musun?” Sen yaratıklar arasında O’na adaş, O’na denk ve O’na benzeyen bir kimse olduğunu biliyor musun? Bu, aklen bilinen bir gerçeğe dair olumsuz anlamlı bir sorudur. Yani sen O’na denk, O’na adaş bir kimse bilmiyorsun. Çünkü sadece O Rabdır ve O’nun dışındaki her şey, o Rabbin yarattığı brer varlıktır. Yaratan O’dur, başkası yaratılmıştır. Bütün yönleriyle hiçbir şeye muhtaç olmayan O’dur. O’nun dışındakiler ise her yönüyle ve bizzat muhtaçtırlar. O, bütün yönleriyle mutlak kemal sahibidir, kâmildir. O’nun dışındaki her bir varlık ise eksiktir, kemal sahibi değildir. Yüce Allah’ın kendisine ihsan ettiklerinden başka bir şeye sahip değildir. İşte bu, Allah’ın tek başına ibadet olunmaya layık olduğuna, O’na ibadetin hak olduğuna, O’ndan başkasına ibadetin ise batıl olduğuna dair açık ve kesin bir delildir. Bundan dolayı yalnızca kendisine ibadeti ve bu ibadeti sabırla sürdürmeyi emretmiş, buna gerekçe olarak da tek başına kemale, azamete ve en güzel isimlere sahip oluşunu göstermiştir.
And say - O Gabriel - to Muhammad (peace be upon him): The angels do not descent of their own accord. They only descend at Allah’s command. Everything ahead of us in the Hearafter, everything behind us in the world, and everything in between the world and the Hearafter, all belong to Allah. Your Lord, O Messenger, would not forget anything.
Ang Tagalikha ng mga langit, ang Tagalikha ng lupa, ang Tagapagmay-ari ng mga ito, ang Tagapangasiwa sa nauukol sa mga ito, ang Tagalikha ng anumang nasa pagitan ng mga ito, ang Tagapagmay-ari ng mga ito, at ang Tagapangasiwa ng mga ito, kaya sumamba ka sa Kanya – tanging sa Kanya – sapagkat Siya ang karapat-dapat sa pagsamba at magpakatatag ka sa pagsamba sa Kanya sapagkat wala Siyang katulad ni katapat na nakikilahok sa Kanya sa pagsamba.
He is the Creator of the heavens and the Creator of the earth and their Owner and Controller. He is also the Creator, Owner and Controller of everything in between them so worship Him alone, for He alone is deserving of worship. Remain firm in worshipping Him, for He has no likeness or partner who shares this worship with Him.
Commentary
وَاصْطَبِرْ لِعِبَادَتِهِ ("and-persevere in His worship." - 19:65) The word اِصطِبَار ' means perseverance in the face of acute distress and hardship. The point here is that anyone who wishes to be constant and steadfast in. his prayers must be prepared to undergo pain and suffering.
هَلْ تَعْلَمُ لَهُ سَمِيًّا ("Do you know any one worthy of His name?" - 19:65). In the generally accepted sense the word applies to persons bearing the same name. The polytheists and idolaters had included many humans, angels, stones and idols along with Allah Ta` ala in their worship and designated all of them as سَمِیُّ i.e. as objects of worship but it is a strange and extraordinary coincidence that none of their false gods was ever named as Allah. This matter was preordained, and no idol or deity bore the name Allah. Thus, the literal meaning of the word would adequately explain the meaning of this verse which is that there is no object in the world bearing Allah's name.
Many commentators, among them Mujahid, Ibn Zubair, Qatadah, and Ibn ` Abbas ؓ ، are of the view that in the present context the word means "a like" or "comparable" and the sense of the verse is that in the entire pantheon of false gods none is equal or comparable to Allah Ta` ala in so far as divine attributes are concerned.
Al-lah es el Creador de los cielos y de la Tierra y su Propietario y Controlador. Él también es el Creador, el Propietario y el Controlador de todo lo que hay entre ellos, así que adóralo solo a Él, porque solo Él merece ser adorado. Persevera en Su adoración, pues Él no puede ser comparado con nada y no tiene un copartícipe que comparta esta adoración con Él.
Dialah Sang Pencipta langit, bumi, dan segala yang ada di antara keduanya, serta yang menguasai dan mengatur urusan semuanya. Oleh karena itu, sembahlah Dia semata karena Dia berhak untuk disembah dan berteguh hatilah dalam beribadah kepada-Nya karena Dia tidak memiliki tandingan dan sekutu yang bisa disembah bersama-Nya."
Il creatore dei Cieli e il Creatore della Terra, Colui che li Detiene e Amministra le loro questioni, e che ha creato ciò che vi è tra loro, e che lo detiene e lo amministra, adora Lui solo: Egli è Colui che merita di essere adorato. Sii fermo nella Sua adorazione; Egli non ha simili né pari che Gli siano soci nell'adorazione.
Il est le Créateur des Cieux et de la Terre, leur Possesseur et leur Gestionnaire. Il est également le Créateur, le Possesseur et le Gestionnaire de ce qui se trouve entre les deux. Adore-Le donc Seul, puisqu’Il mérite d’être adoré, et soit constant dans ton adoration, car Il n’a aucun semblable pouvant prétendre être adoré avec Lui.
Allah là Đấng Tạo Hóa các tầng trời, trái đất và vạn vật giữa trời đất, tất cả đều là của Ngài, nằm trong tầm kiếm soát của Ngài, Ngài chi phối, điều hành và chế ngự tất cả. Bởi thế, hãy thờ phượng một mình Ngài, duy chỉ Ngài mới đáng được thờ phượng, không có bất cứ ai (vật gì) là đối tác sánh vai cùng với Ngài trong cái quyền này.
Jedino je Allah, džellešanuhu, Gospodar, Stvoritelj i Vladar nebesa i Zemlje i onog što je između njih, On sve to održava, pa samo Njemu robuj, iskreno i ustrajno, nikog Mu ne smatrajući ravnim! Jer, Allahu niko nije sličan ni ravan u bilo čemu da se obožava.
When Dawah work is passing through a phase of being thwarted by opposition, it is a very difficult stage for the preacher (da‘i). Not a day passes without the preacher wanting to take some new step to alleviate the difficulties of the situation, whereas God’s will is that he should wait patiently. Once the Prophet Muhammad experienced just such situation. In view of the gravity of the case, he awaited further guidance from God. According to a tradition, forty days passed and still Gabriel did not come. When Gabriel appeared, the Prophet asked him, ‘Why did you take so long?’ He replied that he was bound by God’s will. When he received God’s command, he came down to earth, otherwise he did not. It was against this backdrop that the Prophet is given the advice about exercising patience. God is fully aware of the prevailing conditions and if, this being so, fresh guidance is not forthcoming from Him, it means that what is required is that the current conditions should be tolerated. Had the demands of wisdom been otherwise, then certainly fresh commandments would have been given. There is nobody who knows better than God, and there can be no guidance better than His. It is not correct to seek a commandment on the issue of taking a practical step when the situation warrants maintaining the status quo. Doing so would amount to an attempt to have a commandment revealed prematurely.
Göklerin ve yerin yaratıcısı O'dur. O ikisinin sahibi ve işlerini yönetendir. O ikisinin arasındakileri yaratan, sahibi ve işlerini idare edendir. Yalnızca O'na ibadet et. İbadeti yalnızca hak eden O'dur. Ona ibadette sebat et/devam et. İbadette O'na ortak olacak bir eşi ve benzeri yoktur.
The disbeliever, who rejects resurrection, mockingly says: What, when I die, I will come out of my grave alive for a second time? This is far-fetched.
Poričući oživljenje na ahiretu, i ismijavajući se, nevjernik govori: “Nemoguće je da ću poslije smrti, kad postanem prašina, biti vraćen u život.”
"Dan manusia berkata, 'Betulkah apabila aku telah mati, bahwa aku sunguh-sungguh akan dibangkitkan menjadi hidup kembali?' Tidakkah manusia itu memikirkan bahwa sesungguhnya Kami telah menciptakannya dahulu, sedang dia tidak ada sama sekali." (Maryam: 66-67).
(66) Yang dimaksud dengan lafazh insan (manusia) dalam ayat ini adalah setiap manusia yang mengingkari Hari Kebang-kitan, menganggap kejadiannya sebagai peristiwa yang mustahil. Orang ini bertanya dengan nada meniadakan, menentang serta mengingkari, ﴾ أَءِذَا مَا مِتُّ لَسَوۡفَ أُخۡرَجُ حَيًّا 66 ﴿ "Betulkah apabila aku telah mati, aku sungguh akan dibangkitkan menjadi hidup kembali?" Maksudnya, bagaimana mungkin Allah bisa menghidupkanku lagi setelah aku mati, dan setelah aku (menjadi tulang-belulang yang) hancur luluh? Kejadian ini tidak akan terjadi dan tidak bisa diimajinasikan! Tentunya, pernyataan ini berdasarkan akalnya yang rusak dan niatannya yang jelek serta kekufurannya kepada para rasul dan kitab-kitab Allah. Seandainya dia mau memperhatikan sejenak saja dan merenungkan sebentar saja, pasti dia akan menyadari bahwa klaimnya mengenai kemustahilan Hari Kebangkitan, (berada) dalam puncak kebodohan.
(67) Oleh karena itu, Allah تعالى menyebutkan bukti yang kuat dan dalil yang jelas yang dapat dicerna oleh setiap orang mengenai kemungkinan terjadinya kebangkitan. Allah berfirman, ﴾ أَوَلَا يَذۡكُرُ ٱلۡإِنسَٰنُ أَنَّا خَلَقۡنَٰهُ مِن قَبۡلُ وَلَمۡ يَكُ شَيۡـٔٗا 67 ﴿ "Tidakkah manusia itu memi-kirkan bahwa Kami telah menciptakannya dahulu, padahal dia tidak ada sama sekali," maksudnya tidakkah dia mengalihkan pandangan dan mengingat-ingat kondisi awal dirinya, Allah telah menciptakannya pertama kali padahal sebelumnya dia tidak berwujud sama sekali. Maka Dzat yang mampu menciptakannya dari ketiadaan, dan belum menjadi sesuatu yang dapat disebut, bukankah Dzat ini mampu juga menyusunnya kembali setelah terkoyak-koyak daan merangkainya lagi setelah tercerai-berai? Hal ini seperti yang di-firmankan oleh Allah,
﴾ وَهُوَ ٱلَّذِي يَبۡدَؤُاْ ٱلۡخَلۡقَ ثُمَّ يُعِيدُهُۥ وَهُوَ أَهۡوَنُ عَلَيۡهِۚ ﴿
"Dan Dia-lah yang menciptakan (manusia) dari permulaan, kemu-dian mengembalikan (menghidupkan)nya kembali, dan menghidupkannya kembali itu adalah lebih mudah bagiNya." (Ar-Rum: 27).
Dalam Firman Allah, ﴾ أَوَلَا يَذۡكُرُ ٱلۡإِنسَٰنُ ﴿ "Tidakkah manusia itu berpikir." Sebuah seruan untuk merenungi dengan penalaran de-ngan ajakan yang paling lembut. Dan bahwasanya pengingkaran orang-orang yang mengingkari adalah berdasarkan pada kelalaian-nya terhadap kondisi awalnya. Apabila tidak demikian, seandainya dia ingat dan menyadarinya, tentu dia tidak akan mengingkarinya.
Magsasabi ang tagatangging sumampalatayang tagapagkaila sa pagkabuhay bilang pangungutya: "Kapag namatay ba ako, tunay na ako ay ilalabas na buhay mula sa libingan ko sa ikalawang buhay? Tunay na ito ay talagang imposible."
Orang kafir yang ingkar dengan hari kebangkitan berkata dengan nada mengolok-olok, "Betulkah apabila aku telah mati, kelak aku akan dikeluarkan kembali dari kuburku dalam keadaan hidup untuk menjalani kehidupan kedua kalinya?! Sungguh ini perkara yang mustahil."
Yeniden dirilmeyi inkâr eden kâfir alaya alarak şöyle der: "Ben öldükten sonra mı diriltilip, kabrimden ikinci bir hayat için çıkarılacağım? Şüphesiz bu uzak bir şeydir."
Người vô đức tin và phủ nhận sự Phục Sinh bỡn cợt nói: Chẳng lẽ khi tôi chết đi rồi tôi lại được làm cho sống lại một lần nữa từ cõi mộ ư, điều đó sự thật sao?! Quả thật, điều này quá xa vời.
Il miscredente che rinnega la resurrezione, deridendola, dirà: "Quando morirò verrò forse riportato in vita dalla tomba e resuscitato per una nuova vita? Questo è impossibile!"
Le mécréant qui rejette la réalité de la Ressuscitation dit sur un ton moqueur: Serai-je extrait de ma tombe après ma mort pour vivre une seconde vie ? Ceci est certainement impossible.
Man's Amazement about Life after Death and the Refutation against this Amazement
Allah, the Exalted, informs that mankind is amazed that he could be returned to life after death and he thinks that this is something farfetched. As Allah says,
وَإِن تَعْجَبْ فَعَجَبٌ قَوْلُهُمْ أَءِذَا كُنَّا تُرَابًا أَءِنَّا لَفِى خَلْقٍ جَدِيدٍ
(And if you wonder, then wondrous is their saying: "When we are dust, shall we indeed then be (raised) in a new creation")13:5 Allah also says,
أَوَلَمْ يَرَ الإِنسَـنُ أَنَّا خَلَقْنَـهُ مِن نُّطْفَةٍ فَإِذَا هُوَ خَصِيمٌ مٌّبِينٌ - وَضَرَبَ لَنَا مَثَلاً وَنَسِىَ خَلْقَهُ قَالَ مَن يُحىِ الْعِظَـمَ وَهِىَ رَمِيمٌ - قُلْ يُحْيِيهَا الَّذِى أَنشَأَهَآ أَوَّلَ مَرَّةٍ وَهُوَ بِكُلِّ خَلْقٍ عَلِيمٌ
(Does not man see that We have created him from Nutfah. Yet behold he (stands forth) as an open opponent. And he puts forth for Us a parable and forgets his own creation. He says: "Who will give life to these bones after they are rotten and have become dust" Say: "He will give life to them Who created them for the first time! And He is the All-Knower of every creation!")36:77-79 And Allah says here in this Surah,
وَيَقُولُ الإِنْسَـنُ أَإِذَا مَا مِتُّ لَسَوْفَ أُخْرَجُ حَيّاً - أَوَلاَ يَذْكُرُ إلإِنْسَـنُ أَنَّا خَلَقْنَاهُ مِن قَبْلُ وَلَمْ يَكُ شَيْئاً
(And man says: "When I am dead, shall I then be raised up alive" Does not man remember that We created him before, while he was nothing) Allah uses the beginning of creation as a proof for its repetition. This means that He, the Exalted, created the human being while he was nothing. So can he not repeat this creation after the human had actually become something Similalry Allah says;
وَهُوَ الَّذِى يَبْدَأُ الْخَلْقَ ثُمَّ يُعِيدُهُ وَهُوَ أَهْوَنُ عَلَيْهِ
(And He it is Who originates the creation, then He will repeat it; and this is easier for Him.) 30:27 In the Sahih it is recorded that the Messenger ﷺ of Allah said,
«يَقُولُ اللهُ تَعَالَى: كَذَّبَنِي ابْنُ آدَمَ وَلَمْ يَكُنْ لَهُ أَنْ يُكَذِّبَنِي، وَآذَانِي ابْنُ آدَمَ وَلَمْ يَكُنْ لَهُ أَنْ يُؤْذِيَنِي، أَمَّا تَكْذِيبُهُ إِيَّايَ فَقَوْلُهُ لَنْ يُعِيدَنِي كَمَا بَدَأَنِي، وَلَيْسَ أَوَّلُ الْخَلْقِ بِأَهْوَنَ عَلَيَّ مِنْ آخِرِهِ، وَأَمَّا أَذَاهُ إِيَّايَ فَقَوْلُهُ إِنَّ لِي وَلَدًا وَأَنَا الْأَحَدُ الصَّمَدُ الَّذِي لَمْ يَلِدْ وَلَمْ يُولَدْ وَلَمْ يَكُنْ لَهُ كُفُوًا أَحَد»
(Allah, the Exalted said, "The son of Adam denies Me and he has no right to deny Me. The son of Adam harms Me and he has no right to harm Me. His denial of Me is his statement that I will never repeat His creation like I created him the first time. Yet, the second creation is not more difficult upon Me than the first. His harming Me is his statement that I have a son. Yet, I am One Alone, the Self-Sufficient Whom all creatures need. He Who does not beget children, nor was He born and there is none coequal or comparable unto Him.") Concerning Allah's statement,
فَوَرَبِّكَ لَنَحْشُرَنَّهُمْ وَالشَّيَـطِينَ
(So by your Lord, surely We shall gather them together, and the Shayatin,) The Lord, Blessed be He the Most High, swears by His Noble Self that He will definitely gather all of those who worshipped other than Allah and their devils as well.
ثُمَّ لَنُحْضِرَنَّهُمْ حَوْلَ جَهَنَّمَ جِثِيّاً
(then We shall bring them round Hell, Jithiyya.) Al-`Awfi related that Ibn `Abbas said, "This means sitting and it is similar to His statement,
وَتَرَى كُلَّ أُمَّةٍ جَاثِيَةً
(And you will see each nation Jathiyah.)" 45:28 As-Suddi commented on the word Jithiyya, "It means standing." It has been reported from Murrah that Ibn Mas`ud said the same. Concerning Allah's statement,
ثُمَّ لَنَنزِعَنَّ مِن كُلِّ شِيعَةٍ
(Then indeed We shall drag out from every sect) This means from every nation. This is what Mujahid said.
أَيُّهُمْ أَشَدُّ عَلَى الرَّحْمَـنِ عِتِيّاً
(all those who were worst in obstinate rebellion against the Most Gracious.) Ath-Thawri reported from `Ali bin Al-Aqmar, from Abu Al-Ahwas, from Ibn Mas`ud that he said, "The first of them will be bound to the last of them until their number is complete. Then, they will be brought all together. Then, Allah will begin with the greatest of them in crime and continue in succession. That is Allah's statement,
ثُمَّ لَنَنزِعَنَّ مِن كُلِّ شِيعَةٍ أَيُّهُمْ أَشَدُّ عَلَى الرَّحْمَـنِ عِتِيّاً
(Then indeed We shall drag out from every sect all those who were worst in obstinate rebellion against the Most Gracious.) This is similar to Allah's statement,
حَتَّى إِذَا ادَّارَكُواْ فِيهَا جَمِيعًا قَالَتْ أُخْرَاهُمْ لاٍّولَـهُمْ رَبَّنَا هَـؤُلاءِ أَضَلُّونَا فَـَاتِهِمْ عَذَابًا ضِعْفًا مِّنَ النَّارِ
(Until they will be gathered all together in the Fire. The last of them will say to the first of them: "Our Lord! These misled us, so give them a double torment of the Fire.") Until His saying,
بِمَا كُنتُمْ تَكْسِبُونَ
(For what you used to earn.) 7:38-39 The first of them will say to the last of them: "Your were not better than us, so taste the torment for what you used to earn." Concerning Allah's statement,
ثُمَّ لَنَحْنُ أَعْلَمُ بِالَّذِينَ هُمْ أَوْلَى بِهَا صِلِيّاً
(Then, verily, We know best those who are most worthy of being burnt therein.) Then, at this point Allah attaches one piece of information to another. The meaning here is that Allah best knows which of His creatures deserve to be burned in the fire of Hell and remain there forever and who deserves to have his punishment doubled. This is as He says in the Ayah that was previously mentioned,
قَالَ لِكُلٍّ ضِعْفٌ وَلَـكِن لاَّ تَعْلَمُونَ
(He will say: "For each one there is double (torment), but you know not.") 7:38
66- İnsan:“Ben öldükten sonra mı diri olarak kabirden çıkarılacak mışım?” der.
67- İnsan, daha önce hiçbir şey değilken bizim kendisini (yoktan) yarattığımızı hatırlamaz mı?
66. Burada “insan” ile kastedilen, öldükten sonra dirilişi inkâr eden, bu dirilişin gerçekleşme ihtimalini uzak gören herkestir. İşte böyle bir kimse, bu dirilişin imkânını kabul etmeyerek, inat ve küfrünü ortaya koymak maksadıyla: “Ben, öldükten sonra mı diri olarak kabirden çıkarılacak mışım?” der. Yani ölümden sonra ve çürüyüp toz toprak haline geldikten sonra Allah beni nasıl olur da diriltebilir? Böyle bir şey olamaz, düşünülemez. Bu, onun yanlış çalışan aklı, kötü maksadı, Allah’ın peygamberlerine ve kitaplarına karşı olan dikkafalılığı doğrultusunda sorduğu bir sorudur. Asgari bir şekilde ibret nazarıyla baksa, asgari seviyede düşünse hiç şüphesiz öldükten sonra dirilişi uzak görmesinin son derece gülünç olduğunu görecektir. Bundan dolayı Yüce Allah, öldükten sonra dirilişin mümkün olduğuna dair herkesin bildiği kat’i ve açık bir delili söz konusu ederek şöyle buyurmaktadır:
67. “İnsan daha önce hiçbir şey değilken bizim kendisini (yoktan) yarattığımızı hatırlamaz mı?” Yani hiç dikkat nazarlarını toplayarak ilk halini hatırlamaz ve Allah’ın, hiçbir şey değilken onu yoktan var etmiş olduğunu aklına getirmez mi? Söz edilmeye değer bir varlık değilken yokluktan onu yaratmaya kadir olan, darmadağın olduktan sonra onu bir araya getirmeye, dağılıp un ufak olduktan sonra onu yeniden yaratmaya kadir değil midir? Bu da Allah’ın şu buyruğunu andırmaktadır:“Yaratılmışları ilkin yoktan var eden ve sonra da bunu tekrarlayacak (diriltecek) olan, O’dur ve bu, O’na göre daha kolaydır.”(er-Rum, 30/27)
Yüce Allah’ın: “İnsan... hatırlamaz mı?” buyruğunda insan, nazik ve münasip bir hitap ile bu akli delili düşünmeye çağırılmaktadır. Aynı şekilde inkâr edenlerin bu inkârlarının, dünyaya geldikleri ilk hallerinden gafil olmalarına dayalı olduğunu da ortaya koymaktadır. Yoksa insan, bu ilk yaratılışını hatırlayıp bunu aklından çıkarmayacak olursa elbette ki öldükten sonra dirilişi inkâr etmeyecektir.
El incrédulo, que rechaza la resurrección, dice de forma burlona: “¿Acaso cuando muera saldré de mi tumba con vida por segunda vez?” Esto es inverosímil.
Ce dénégateur ne se rappelle-t-il pas que Nous l’avons créé auparavant à partir du néant. On prouve donc la réalité de la seconde création par la première qui est évidente, sachant que la seconde est plus facile et plus aisée à accomplir que la première.
I taj nevjernik poricatelj ne sjeća se da ga je Svemogući Allah davno, iz ničeg stvorio, kad je bio ništa, tako da se prvim stvaranjem dokazuje drugo jer je lakše ponovo stvoriti ono što je već postojalo – a Allahu je sve lahko.
Apakah orang yang ingkar dengan adanya hari kebangkitan ini tidak memikirkan bahwa dahulu Kami telah menciptakannya, padahal sebelumnya ia belum berwujud sama sekali?! Sehingga ia bisa mendapatkan kejelasan dengan menjadikan adanya penciptaan kali pertama sebagai dalil akan adanya penciptaan kedua, meskipun penciptaan kedua tentunya lebih mudah.
Non ricorda forse, costui che rinnega la Resurrezione, che lo abbiamo creato in precedenza, quando ancora non esisteva? Che si convinca della prima creazione per credere alla seconda creazione, considerando che la seconda creazione è più facile e agevole.
Hindi ba nagsasaalaala ang tagapagkailang ito sa pagkabuhay na Kami ay lumikha sa kanya bago pa niyan samantalang hindi siya dati isang bagay? Saka ipinampatunay niya ang unang paglikha sa ikalawang paglikha gayong ang ikalawang paglikha ay higit na madali at higit na magaan.
Há những kẻ phủ nhận sự Phục Sinh không nhớ lại rằng chính TA (Allah) đã tạo hóa y trước đây trong lúc y không là cái gì cả đó sao?! Sự tạo hóa lần đầu là minh chứng cho sự tạo hóa lần thứ hai, vả lại, sự tạo hóa lần hai chắc chắn sẽ dễ dàng và đơn gian hơn lần đầu.
Yeniden dirilmeyi inkâr eden, o hiçbir şey değilken kendisini yarattığımızı düşünmez mi? İlk yaratılışı, ikinci yaratılışa delil getirmiştir. Bununla birlikte ikinci yaratılış daha kolay ve basittir.
¿No recuerda el ser humano que rechaza la resurrección que lo creé por primera vez cuando no era nada? Entonces, ¿puede utilizar la primera creación como evidencia de la segunda, aunque la segunda creación será más simple y más sencilla?
Does this person who rejects resurrection not remember that I created him previously when he was nothing? He can then use the first creation as evidence for the second creation, even though the second creation will be simpler and easier?
Thề bởi Thượng Đế của Ngươi - hỡi Thiên Sứ Muhammad - rằng chắc chắn TA sẽ đưa chúng ra từ các ngôi mộ của chúng và tập trung chúng lại cùng với lũ Shaytan, những kẻ đã dẫn chúng lầm lạc, rồi sau đó TA sẽ để chúng quì gối xung quanh Hỏa Ngục.
68- Rabbine yemin olsun ki onları da şeytanları da mutlaka (diriltip) mahşerde toplayacağız. Sonra elbette onları getirip cehennemin etrafında diz üstü hazır edeceğiz.
69- Sonra her bir kesimden Rahmân’a karşı azgınlıkta en ileri olanları çekip ayıracağız.
70- Hem sonra oraya atılmaya kimlerin daha layık olduğunu da en iyi biz biliriz.
68. Söz söyleyenlerin en doğrusu olan Yüce Allah rubûbiyetine yemin ederek öldükten sonra dirilişi inkâr eden bu kimseleri şeytanlarla birlikte mutlaka haşredeceğine ve süresi tayin edilmiş belli bir günde onları mutlaka bir araya toplayacağına yemin etmektedir. “Sonra elbette onları getirip cehennemin etrafında diz üstü hazır edeceğiz.” Dehşetli hallerin şiddetinden, sarsıntıların çokluğundan ve karşı karşıya kalacakları durumların fecaatinden dolayı dizleri üzerine çökmüş olarak, o yüce ve büyük zatın haklarında vereceği hükmü bekleyeceklerdir. Bundan dolayı Yüce Allah, onlar hakkındaki hükmünü söz konusu ederek şöyle buyurmaktadır:
69. “Sonra her bir kesimden Rahmân’a karşı azgınlıkta en ileri olanları çekip ayıracağız.” Yani zulüm, küfür ve azgınlıkta ortak olan zalimlerin her bir kesiminden azgınlıkları daha ileri, zulümleri daha büyük, küfürleri daha fazla olan kimseleri ayıracağız ve onları azaba önden göndereceğiz. Sonra bu şekilde günahlarının ağırlıklarına göre sırayla azaba doğru sürüleceklerdir. Bu hallerinde iken de birbirlerine lanet edeceklerdir. Aralarından daha sonra azaba gönderilecekler, önden gönderilmiş olanlar hakkında:“Rabbimiz, işte bizi bunlar saptırdılar. Onun için bunlara ateş azabını iki kat ver diyecekler... Öncekileri de sonrakilere: Sizin bize hiçbir üstünlüğünüz yoktu, diyecek.”(el-A’raf, 7/38-39) Bütün bunlar, Yüce Allah’ın adaletine, hikmetine ve geniş ilmine bağlı olarak gerçekleşecektir. İşte bundan dolayı Allah şöyle buyurmaktadır:
70. “Hem sonra oraya atılmaya kimlerin daha layık olduğunu da en iyi biz biliriz.” Yani bizim ilmimiz cehenneme atılmaya kimin daha layık olduğunu kapsamlı olarak kuşatmıştır. Biz, onları bildiğimiz gibi, onların amellerini, amelleri dolayısıyla neyi hak ettiklerini ve bundan dolayı azaptan paylarına düşeni de çok iyi biliriz.
Maka demi Tuhanmu -wahai Rasul-, sungguh Kami akan mengeluarkan mereka dari kubur mereka menuju mahsyar (tempat berkumpulnya seluruh manusia) beserta setan-setan yang menyesatkan mereka, lalu Kami akan menggiring mereka menuju pintu-pintu neraka Jahanam dalam keadaan terhina dan berlutut.
The Arabs, who were the primary addressees of the Quran, accepted the theory of life after death. All the words in the Quran relating to the life hereafter were already present in their vocabulary. But their acceptance was purely formal, as such it had no impact on their lives. In practice, they led their lives in a way that implied, ‘The life of this world is the only life. Who is going to resurrect us after our death and who is going to call us to account?’ This indifference or denial, persists because man does not give serious consideration to this matter. If he did so, he would find that his initial, first birth is in itself an argument in support of his re-birth. Here, the word ‘Satan’ stands for leaders who, with the help of deceitful words, mislead the common man. In this sense, they do the same work as Satan does. In the present world, these leaders are highly visible in their positions of greatness, and the people are therefore unable to ignore them. But, in the life hereafter, they will lose this ‘greatness’ and will be pushed into the pit of ignominy along with their followers.
-Ey Resul!- Rabbine ant olsun olsun ki onları sapıklığa sürükleyen şeytanlarıyla birlikte kabirlerinden mahşere çıkaracağız. Sonra onları zelil, dizleri üzerine çökmüş olarak cehennemin kapısına doğru sürükleyeceğiz.
Kunem se tvojim Gospodarom, Vjerovjesniče, zacijelo će Uzvišeni Allah oživiti poricatelje skupa sa šejtanima, koji su ih zavodili, i zatim ih sigurno dovesti da oko džehennemske vatre na koljenima kleče! – Klečat će od nezamislivo velikog straha i strahotnih prizora.
"Demi Rabbmu, sesungguhnya akan Kami bangkitkan me-reka bersama setan, kemudian akan Kami datangkan mereka ke sekeliling Jahanam dengan berlutut. Kemudian pasti akan Kami tarik dari tiap-tiap golongan, siapa di antara mereka yang sangat durhaka kepada Dzat Yang Maha Pemurah. Kemudian Kami sungguh lebih mengetahui orang-orang yang seharusnya dimasuk-kan ke dalam neraka." (Maryam: 68-70)
(68) Allah تعالى telah bersumpah –Dia adalah sejujur-jujurnya Dzat yang berkata– dengan rububiyahNya, sungguh Kami akan menghimpun orang-orang yang mengingkari kebangkitan beserta para setan mereka. Allah mengumpulkan mereka pada hari yang telah ditentukan. ﴾ ثُمَّ لَنُحۡضِرَنَّهُمۡ حَوۡلَ جَهَنَّمَ جِثِيّٗا 68 ﴿ "Kemudian akan Kami datangkan mereka ke sekeliling neraka Jahanam dalam keadaan berlutut," maksudnya bertekuk lutut lantaran begitu dahsyatnya kengerian-kengerian dan kerasnya goncangan-goncangan serta keadaan-ke-adaan yang sangat mencekam, guna menunggu keputusan Allah Yang Mahabesar lagi Mahatinggi.
(69) Oleh karena itu, Allah menyebutkan keputusanNya pada mereka. Allah berfirman, ﴾ ثُمَّ لَنَنزِعَنَّ مِن كُلِّ شِيعَةٍ أَيُّهُمۡ أَشَدُّ عَلَى ٱلرَّحۡمَٰنِ عِتِيّٗا ﴿ "Kemudian pasti Kami akan mengambil dari tiap-tiap golongan, siapa di antara mereka yang sangat durhaka kepada Dzat Yang Maha Pemurah," maksudnya kemudian Kami sungguh akan mengambil dari masing-masing kelompok dan golongan kaum yang zhalim yang bekerja-sama dalam kezhaliman, kekufuran, serta kesombongan, yaitu orang yang paling sombong, zhalim, serta kufur. Lalu dia didahulu-kan penyiksaannya. Demikian selanjutnya, didahulukan penyiksaan bagi orang yang paling parah dosanya. Waktu itu, mereka saling melaknat, sebagian melaknat sebagian yang lain. Orang-orang yang datang belakangan mengatakan kepada para pendahulunya,
﴾ رَبَّنَا هَٰٓؤُلَآءِ أَضَلُّونَا فَـَٔاتِهِمۡ عَذَابٗا ضِعۡفٗا مِّنَ ٱلنَّارِۖ [قَالَ لِكُلّٖ ضِعۡفٞ وَلَٰكِن لَّا تَعۡلَمُونَ 38] وَقَالَتۡ أُولَىٰهُمۡ لِأُخۡرَىٰهُمۡ فَمَا كَانَ لَكُمۡ عَلَيۡنَا مِن فَضۡلٖ …﴿
"Ya Rabb kami, mereka telah menyesatkan kami, sebab itu timpa-kanlah kepada mereka siksaan yang berlipat ganda dari neraka." [Allah berfirman, "Masing-masing mendapat (siksaan) yang berlipat ganda, akan tetapi kamu tidak mengetahui."] Dan orang-orang yang masuk terlebih dahulu di antara mereka berkata kepada orang-orang yang masuk kemudian, 'Kalian tidak mempunyai kelebihan sedikit pun atas kami…'." (Al-A'raf: 38-39).
(70) Ini semua berdasarkan keadilan, hikmah serta ilmuNya yang luas. Untuk itu, Allah berfirman, ﴾ ثُمَّ لَنَحۡنُ أَعۡلَمُ بِٱلَّذِينَ هُمۡ أَوۡلَىٰ بِهَا صِلِيّٗا 70 ﴿ "Kemudian Kami sungguh lebih mengetahui orang-orang yang seharusnya dimasukkan ke dalam neraka," maksudnya Ilmu Kami meliputi siapa yang berhak masuk neraka terlebih dulu. Sungguh Kami telah mengetahui (hakikat) mereka, amalan mereka, balasan-balasan amalan mereka serta azab yang setimpal.
لَنَحْشُرَنَّهُمْ وَالشَّيَاطِينَ ثُمَّ لَنُحْضِرَنَّهُمْ
"We will definitely gather them together with the devils, then We will definitely make them present." - 19:68.
This verse may be interpreted in two ways. First, that on the Day of Judgment every infidel will be brought before God along with his own devil, and this suggests that this is a reference to the gathering of infidels and their devils. But if it is interpreted in a general sense to include all believers and infidels then the meaning of the devils being gathered with all of them would be that while the infidels will be gathered with their devils, the believers would also be gathered at the same time and place. Thus the devils will be gathered along with the infidels as well as with the believers.
حَوْلَ جَهَنَّمَ جِثِيًّا
"Around the Jahannam fallen on their knees." - 19:68.
On the Day of Resurrection every one - believers, infidels, the blessed and the wretched - will be assembled around Hell. Everyone will be seized with awe and terror, and they will all be on their knees, then the believers and the blessed will be taken across Hell and admitted into Paradise, so that having viewed the extreme suffering of Hell they may all the better enjoy their own state of felicity, and at the same time rejoice at the punishment which has been inflicted upon the infidels.
By your Lord, O Messenger, I will take them out of their graves to the place of gathering along with the satans who had misled them. Then I will push them towards the doors of Hell, humiliated and on their knees.
Kaya sumpa man sa Panginoon mo, O Sugo, talagang magpapalabas nga Kami sa kanila mula sa mga libingan nila patungo sa Kalapan, na mga sasamahan ng mga demonyo nilang nagpaligaw sa kanila. Pagkatapos talagang maghahatid nga Kami sa kanila tungo sa mga pintuan ng Impiyerno bilang mga aba na mga nakaluhod sa mga tuhod nila.
Por tu Señor los llevaré de sus tumbas al lugar de reunión junto con los demonios que los habían engañado. Luego los empujaré hacia las puertas del Infierno, humillados y de rodillas.
Par ton Seigneur, ô Messager, Nous les sortirons de leurs tombes et les rassemblerons en compagnie des démons qui les ont égarés, puis Nous les conduirons agenouillés et avilis vers les portes de l’Enfer.
Per il tuo Dio, o Messaggero, li faremo uscire dalle loro tombe per il Raduno, accompagnati dai demoni che li sviarono, e li condurremo alle porte dell'Inferno, umiliati e inginocchiati.
Pagkatapos talagang hahatak nga Kami nang may katindihan at karahasan mula sa bawat pangkatin kabilang sa mga pangkatin ng pagkaligaw ng pinakamatindi sa kanila sa pagsuway. Ang mga iyon ay ang mga pinuno nila.
Puis Nous extrairons violemment de chaque secte égarée les plus désobéissants de leurs membres. Il s’agit des meneurs de ces sectes.
Kemudian Kami pasti akan tarik dengan kasar orang yang paling durhaka dari setiap golongan sesat karena merekalah pemimpin golongan sesat itu.
Poi preleveremo, da ciascuna fazione delle fazioni in perdizione, i più avversi, ovvero le loro guide.
Sacaré violentamente de cada comunidad a los que más desobedecieron, quienes han sido sus líderes.
Zatim će Svevišnji Allah prvo kazniti one koji su bili najveći nevjernici i zulumćari, one koji su bili najviše oholi i buntovni, te će oni biti njihovi predvodnici.
ثُمَّ لَنَنزِعَنَّ مِن كُلِّ شِيعَةٍ
"Then We will certainly draw out from every group." - 19:69.
The word is applied to a particular person or the followers of a particular faith, and it also means a sect. The meaning of the verse is that the most rebellious from amongst the different sects of the infidels will be picked out. Some commentators say that the sinners will be committed to Hell in the order of the intensity of their sins, i.e. those sinners will be driven in first whose sins are most intense and those with less intense sins, will follow them, and so on.
Sonra her sapık topluluktan en isyankar olanlarını şiddetli ve sert bir şekilde çekip çıkarırız. Onlar o topluluğun önderleridir.
Rồi đây, chắc chắn TA (Allah) sẽ lôi cổ từng tên ương ngạnh nhất của mỗi nhóm phái lệch lạc ra trình diện TA.
I shall violently pull out from each of the groups of deviation those who were most disobedient, and these are their leaders.
Sonra biz cehenneme girmeye, sıcağına ve sıkıntılarına dayanmaya daha layık olan kimseleri bilmekteyiz.
To će tako biti, jer Sveznajući Allah najbolje zna koji su najviše zaslužili da budu izgarani u paklenoj vatri i da trpe njezinu žestinu.
Nous serons alors les plus à même de connaître ceux qui méritent le plus d’entrer dans le Feu et d’endurer sa chaleur.
Sungguh Kami lebih mengetahui orang-orang yang seharusnya pantas dimasukkan ke dalam neraka dan pantas merasakan panas dan penderitaannya.
Then I know best about those who most deserve to enter the Fire and endure and suffer its heat.
Yo sé bien quienes son los que más merecen ser arrojados al Infierno, y soportar y sufrir su calor.
Poi saremo Noi più Consapevoli di chi meriterà di entrare nell'Inferno, il cui calore dovranno continuamente subire e sopportare.
Pagkatapos talagang Kami ay higit na maalam sa mga higit na karapat-dapat sa pagpasok sa Apoy at pagdanas sa init niyon at pasakit doon.
Rồi chắc chắn TA (Allah) sẽ biết ai là những kẻ đáng bị đày vào trong Hỏa Ngục để chịu sự trừng phạt đó.
No hay uno entre ustedes que no cruce el puente colocado sobre el Infierno. Su Señor ha hecho de este cruce un decreto vigente y nadie puede rechazar su decreto.
E ognuno di voi, o gente, dovrà attraversare il ponte situato sopra l'Inferno. Questo passaggio è un decreto stabilito da Allāh, e nulla può impedire il Suo decreto.
I ne postoji nijedan čovjek a da neće preko sirat-ćuprije prelaziti, iznad Vatre postavljene; prelazit će različitom brzinom, tj. shodno svojim djelima. Neupitan je prelazak preko sirat-ćuprije – Silni se Allah obavezao da će to tako biti.
Walang kabilang sa inyo, O mga tao, na isa man malibang tatawid sa ibabaw ng landasing itinukod sa ibabaw ng Impiyerno. Ang pagtawid na ito ay naging isang pagtatadhanang pinagtibay na itinadhana ni Allāh kaya walang makapagtutulak sa pagtatadhana Niya.
Này hỡi nhân loại! Chắc chắn không một ai trong các ngươi có thể tránh khỏi việc đi qua chiếc cầu Sirat được bắt ngang qua Hỏa Ngục. Và việc đi qua chiếc cầu này đã được quyết định nơi Allah, không một ai có thể tránh khỏi quyết định của Ngài.
وَإِن مِّنكُمْ إِلَّا وَارِدُهَا وَإِن مِّنكُمْ إِلَّا وَارِدُهَا
"And there is none among you who is not to arrive at it." - 19:71.
This means that everybody - be he a believer or an infidel - will go across Hell. However, this does not mean that they would go to stay in it; they would only go across it. But even if the word means "entry", then the pious believers on entry into Hell will feel no discomfort because its fires will cool down and will do no harm to them. Sayyidna Abu Sumayya ؓ has related that The Holy Prophet ﷺ once said that:
"Everybody whether he is a pious man or a sinner will initially enter Hell, but for the pious believers the fire will cool down just as the fire of Namrud cooled down when Sayyidna Ibrahim (علیہ السلام) was cast into it. Thereafter, the believers will be taken to Paradise."
This view is confirmed by the next sentence ثُمَّ نُنَجِّي الَّذِينَ اتَّقَوا which mens then We will save those who feared Allah - 19:72. A similar view has also been expressed by Sayyidna Ibn ` Abbas ؓ ، thus even if the word وُرُود occurring in the Qur'an is taken to mean دُخُول (entry), then the word دُخُول will be interpreted as synonymous with the word عُبُور (going across). Thus there is no contradiction in the meaning of the word.
71- (Ey insanlar!) Şüphe yok ki aranızda cehenneme uğramayacak hiç kimse yoktur. Bu, Rabbinin gerçekleştirmeyi üzerine aldığı kesin bir hükümdür.
72- Sonra korkup sakınanları kurtarırız. Zalimleri ise diz üstü çökmüş halde orada bırakırız.
71. Bu hitap, iyileriyle, kötüleriyle, mü’minleriyle, kâfirleriyle bütün insanlara yöneliktir. Onlardan cehenneme uğramayacak hiçbir kimse yoktur. Bu, Yüce Allah’ın gerçekleştirmeyi kesinlikle üzerine aldığı ve bu yolla kullarını korkutup uyardığı bir hükümdür. Bu hükmün yerine gelmesi kaçınılmazdır, bunun meydana gelmesinden başka yol yoktur. Buradaki uğramanın (الورود) manası hakkında farklı görüşler vardır. Bir görüşe göre bu, bütün insanların dehşete düşmelerine yol açacak şekilde cehennemin yakınına kadar gelmeleridir. Bundan sonra ise Yüce Allah takvâ sahiplerini kurtaracaktır. Bir diğer görüşe göre uğramaktan kasıt, oraya girmek ve orada hazır bulunmaktır. Bu takdirde orası mü’minler için serin ve esenlik olacaktır. Diğer bir görüşe göre ise uğramak cehennem üzerinde bulunan Sırattan geçmektir. İnsanlar, amellerine göre oradan geçecekler, kimisi göz açıp kaparcasına, kimisi rüzgar gibi, kimisi asil atlar gibi, kimisi hızlı koşan develer gibi süratle geçecektir. Kimisi hızlıca koşarak, kimisi yürüyerek, kimisi sürünerek geçecektir, kimisi de yakalanıp ateşe atılacaktır. Kısacası herkes takvâsı oranında oradan geçecektir. Bundan dolayı Yüce Allah, bir sonraki âyet-i kerimede şöyle buyurmaktadır:
72. “Sonra” emrolundukları işleri yapmak ve yasak kılınanlardan uzak durmak suretiyle Allah’tan “korkup sakınanları kurtarırız.” Küfür ve masiyetler işlemek suretiyle kendisine zulmeden “zalimleri ise diz üstü çökmüş halde orada bırakırız.” Bu, onların zulüm ve küfürlerinden ötürüdür. Onların ebediyen cehennemde kalmaları ve azaba uğramaları hak olmuştur. Artık kurtuluşun bütün çareleri onlar için tükenmiş olacaktır.
-Ey İnsanlar!- Cehennemin ortasına kurulmuş Sırat köprüsünden geçmeyecek kimse kalmayacaktır. Bu geçiş Allah'ın kesin bir hükme bağladığı bir husustur. O'nun bu hükmünü kimse geri çeviremez.
Everyone will be brought to Hell, then the Righteous will be saved
Ibn Jarir reported from `Abdullah that he said concerning Allah's statement,
وَإِن مِّنكُمْ إِلاَّ وَارِدُهَا
(There is not one of you but will pass over it.) "The bridge over Hell is like the sharp edge of a sword. The first group to cross it will pass like a flash of lightning. The second group will pass like the wind. The third group will pass like the fastest horse. The fourth group will pass like the fastest cow. Then, the rest will pass while the angels will be saying, `O Allah save them, save them.' " This narration has supporting narrations similar to it from the Prophet in the Two Sahihs and other collections as well. These narrations have been related by Anas, Abu Sa`id, Abu Hurayrah, Jabir and other Companions, may Allah be pleased with them all. Ahmad also recorded that Umm Mubashshar, the wife of Zayd bin Harithah, said, "The Messenger of Allah ﷺ was in the house of Hafsah when he said,
«لَا يَدْخُلُ النَّارَ أَحَدٌ شَهِدَ بَدْرًا وَالْحُدَيْبِيَّة»
(No one who was present at the battles of Badr and Hudaybiyyah (of the Muslims) will enter into the Hellfire.) Then, Hafsah said, "Doesn't Allah say,
وَإِن مِّنكُمْ إِلاَّ وَارِدُهَا
(There is not one of you but will pass over it (Hell);) The Messenger of Allah ﷺ replied by reciting,
ثُمَّ نُنَجِّى الَّذِينَ اتَّقَواْ
(Then We shall save those who had Taqwa.) In the Two Sahihs there is a Hadith reported from Az-Zuhri, from Sa`id from Abu Hurayrah that the Messenger of Allah ﷺ said,
«لَا يَمُوتُ لِأَحَدٍ مِنَ الْمُسْلِمِينَ ثَلَاثَةٌ مِنَ الْوَلَدِ تَمَسُّهُ النَّارُ إِلَّا تَحِلَّةَ الْقَسَم»
(No one of the Muslims who has had three children, who all died, will be touched by the Hellfire, except for an oath that must be fulfilled.) `Abdur-Rahman bin Zayd bin Aslam commented on Allah's statement,
وَإِن مِّنكُمْ إِلاَّ وَارِدُهَا
(There is not one of you but will pass over it;) "The passing of the Muslims (over the Hellfire) means their passing over a bridge that is over it. But the passing of the idolators over the Hellfire refers to their admission to the Fire." As-Suddi reported from Murrah, from Ibn Mas`ud, that he said concerning Allah's statement,
كَانَ عَلَى رَبِّكَ حَتْماً مَّقْضِيّاً
(this is with your Lord; a Hatman decree.) "An oath that must be fulfilled." Mujahid said, "Hatman means preordainment." Ibn Jurayj said the same. Concerning Allah's statement,
ثُمَّ نُنَجِّى الَّذِينَ اتَّقَواْ
(Then We shall save those who had Taqwa. ) When all of the creatures passed over the Hellfire, and those disbelievers and the disobedient people who are destined to fall into it because of their disobedience, Allah will save the believers and the righteous people from it because of their deeds. Therefore, their passing over the bridge and their speed will be based upon their deeds that they did in this life. Then, the believers who performed major sins will be allowed intercession. The angels, the Prophets and the believers will all intercede. Thus, a large number of the sinners will be allowed to come out of Hell. The fire will have devoured much of their bodies, except the places of prostration on their faces. Their removal from the Hellfire will be due to the faith in their hearts. The first to come out will be he who has the weight of a Dinar of faith in his heart. Then, whoever has the next least amount after him. Then, whoever is next to that after him, and so forth. This will continue until the one who has the tiniest hint of faith in his heart, equal to the weight of an atom. Then, Allah will take out of the Fire whoever said "La ilaha illallah," even one day of his entire life, even if he never performed any good deed. After this, no one will remain in the Hellfire, except those it is obligatory upon to remain in the Hellfire forever. This has been reported in many authentic Hadiths from the Messenger of Allah ﷺ. This is why Allah says,
ثُمَّ نُنَجِّى الَّذِينَ اتَّقَواْ وَّنَذَرُ الظَّـلِمِينَ فِيهَا جِثِيّاً
(Then We shall save those who had Taqwa. And We shall leave the wrongdoers in it, Jithyya.)
Ô gens, chacun de vous devra traverser le Pont (`aş-şirâṭu) qui surplombe l’Enfer. Cette traversée a été décrétée par Allah et est irrévocable.
"Dan tidak ada seorang pun darimu, melainkan mendatangi neraka itu. Hal itu bagi Rabbmu adalah suatu kemestian yang sudah ditetapkan. Kemudian Kami akan menyelamatkan orang-orang yang bertakwa, dan membiarkan orang-orang yang zhalim di dalam neraka dalam keadaan berlutut." (Maryam: 71-72).
(71) Arah pembicaraan ini ditujukan kepada semua makh-luk, yang baik dan yang buruk, yang Mukmin dan yang kafir, bahwasanya tiada seorang pun dari mereka melainkan pasti akan memasuki neraka, sebagai suatu ketetapan yang sudah Allah tetap-kan atas diriNya, dan telah Dia janjikan kepada semua hambaNya. Maka, janji ini pasti terlaksana, tidak ada yang memalingkan keja-diannya.
Makna kata al-Wurud (mendatangi) masih diperselisihkan (oleh para ulama). Ada yang mengatakan, maknanya adalah keha-diran wujud neraka di hadapan seluruh makhluk sehingga menim-bulkan rasa takut pada setiap orang. Kemudian Allah menyelamat-kan orang-orang yang bertakwa.
Sebagian berpendapat, maksud "mendatanginya" adalah memasukinya. Namun neraka menjadi dingin dan keselamatan bagi orang-orang Mukmin.
Sebagian ulama lain mengartikan lafazh "mendatangi" dengan makna melewati di atas Shirath (jembatan) yang berada di atas permukaan Neraka Jahanam. Maka masing-masing orang mele-watinya sesuai dengan amalnya. Di antara mereka ada yang mele-watinya secepat kedipan mata, seperti angin, bagai pacuan kuda terbaik, bak lari unta terbaik. Ada orang yang berlari, berjalan, ada (pula) yang merangkak. Sebagian dari mereka terkena sambaran lalu terlempar ke neraka. Masing-masing sesuai dengan kadar ke-takwaannya.
(72) Oleh sebab itu, Allah berfirman, ﴾ ثُمَّ نُنَجِّي ٱلَّذِينَ ٱتَّقَواْ ﴿ "Kemu-dian Kami akan menyelamatkan orang-orang yang bertakwa," kepada Allah dengan cara mengerjakan perintah serta menjauhi larangan ﴾ وَّنَذَرُ ٱلظَّٰلِمِينَ ﴿ "dan Kami membiarkan orang-orang yang zhalim," terha-dap diri mereka sendiri dengan melakukan kekufuran dan maksiat ﴾ فِيهَا جِثِيّٗا 72 ﴿ "di neraka dalam keadaan berlutut." Ini adalah akibat dari kekufuran dan perbuatan maksiat mereka, sehingga mengakibatkan mereka kekal abadi di dalam neraka. Azab sudah pasti mengenai, dan semua faktor (penyelamat) sudah tidak berlaku.
There is not one among you - O people - who will not cross over the bridge placed over Hell. Your Lord has made this crossing an incumbent decree and no one can push back His decree.
Tidak seorang pun di antara kalian -wahai manusia- melainkan akan melewati jembatan yang diletakkan di atas neraka Jahanam. Hal ini merupakan ketentuan Allah yang pasti terjadi, dan sungguh ketentuan Allah itu tidak akan ada yang bisa menolaknya.
Kemudian setelah melewati jembatan ini, Kami akan menyelamatkan orang-orang yang bertakwa kepada Tuhan mereka dengan menaati perintah dan menjauhi larangan-Nya, dan membiarkan orang-orang yang zalim dalam keadaan berlutut di dalam neraka, mereka sama sekali tidak akan bisa keluar darinya.
Sonra Sırat köprüsünden bu geçişin ardından Rablerinin emirlerini yerine getirip yasaklarından sakınarak korkanları selamette kılacağız. Zalimleri diz üstü çökmüş bir vaziyette bırakırız. Ondan kaçmaya güç yetiremeyeceklerdir.
Sau trận đi qua chiếc cầu Sirat, TA (Allah) sẽ làm cho những người ngoan đạo: ngay chính kính sợ Allah mà thực thi các mệnh lệnh của Ngài và tránh những điều cấm của Ngài. Nhưng đối với những kẻ làm điều sai quấy, TA sẽ bỏ mặc họ rơi xuống Hỏa Ngục và họ sẽ quỳ gối trong đó.
Dopo averlo attraversato, salveremo coloro che hanno obbedito al loro Dio, seguendo i Suoi ordini e rispettando i Suoi divieti, e lasceremo gli ingiusti inginocchiati: non potranno fuggirne.
Not to accept the Truth is a crime, but to instigate a movement for the rejection of Truth is an even bigger crime. Those who become leaders of any movement to oppose the Truth deserve the worst punishment that God can mete out to them. In the life hereafter, they will be given double the punishment given to ordinary people. From Quranic statements and certain traditions, it is learned that on the Day of Judgement Almighty God will let all people pass over hell. This will not be a passage through the interior of hell but merely across it from above. It will be just like a man passing across an open bridge over a deep river. He will see the dangerous waves of the river, but will not drown in them. The people’s passing over hell on the Day of Judgement will be similar to this. The pious and righteous will go ahead and enter Paradise, while the evil ones will not be able to move on any further. Hell will recognize them and draw them in. The purpose of putting men through this experience will be to make those who are sent to Paradise fully realize the magnitude of this great blessing of God, who has saved them from such a terrible place and sent them instead to an infinitely superior place.
Après cela, Nous accorderons le salut à ceux qui craignaient leur Seigneur par leur observance de Ses commandements et le renoncement à Ses interdits, et laisserons les injustes agenouillés sans qu’on ne leur permette de changer de position.
Then after this crossing over the bridge, I will deliver those who were mindful of their Lord by fulfilling His instructions and avoiding His prohibitions, and I will leave the wrongdoers kneeling on their knees without being able to escape from it.
Luego, después de que crucen el puente, libraré a aquellos que fueron piadosos, cumplieron Sus órdenes y evitaron Sus prohibiciones, y dejaré a los injustos de rodillas sin poder escapar del infierno.
A onda će Plemeniti Allah spasiti one koji su Ga se bojali postupajući sukladno Njegovu šerijatu, a u paklenoj vatri ostavit će da kleče na koljenima zulumćari, te neće moći pobjeći niti se patnje osloboditi.
Pagkatapos matapos ng pagtawid na ito sa landasin ay magliligtas Kami sa mga nangilag magkasala sa Panginoon nila dahil sa pagsunod nila sa mga ipinag-utos Niya at pag-iwas sa mga sinaway Niya, at mag-iiwan Kami sa mga tagalabag sa katarungan na mga nakaluhod sa mga tuhod nila, na hindi sila makakakaya sa pagtakas mula roon.
Apabila dibacakan kepada manusia ayat-ayat Kami yang diturunkan kepada Rasul Kami dengan membawa maksud yang jelas, maka orang-orang kafir berkata kepada orang-orang yang beriman, "Manakah di antara dua golongan kita ini yang lebih baik tempat tinggalnya dan lebih bagus tempat pertemuan dan perkumpulannya; golongan kami ataukah golongan kalian?"
73- Âyetlerimiz onlara açık açık okunduğunda kâfirler, mü’minlere:“Şu iki topluluktan hangisinin durumu daha iyi ve meclisi daha güzel (biz mi siz mi)?” dediler
74- Halbuki biz, onlardan önce hem mal hem de görünüş itibariyle onlardan daha iyi olan nice nesilleri helâk ettik.
73. Yani bu kâfirlere Allah’ın vahdâniyetine ve peygamberlerinin doğruluğuna apaçık delil teşkil eden ayetlerimiz okunduğunda -bunlar dinleyenlerin imanı kabul etmelerini ve sağlam bir şekilde inanmalarını gerektirdiği halde- onlar gerekenin tam aksi şekilde âyetlere karşılık verdiler; hem âyetlerle hem de onlara iman edenlerle alay ettiler. Dünyadaki güzel durumlarını, mü’minlerden daha iyi oluşlarına delil göstererek hakka karşı çıkan bir tavır ile:“Şu iki topluluktan” biz ve mü’minlerden “hangisinin durumu” dünyadaki makamı, mal ve evlât çokluğu, arzularının daha çok gerçekleşmesi açısından “daha iyi ve meclisi daha güzel? dediler.” Onlar doğru olmayan böyle bir önermeden, böyle bir sonuca ulaştılar. Müminlerden daha hayırlı oluşa gösterdikleri sebep, mallarının ve evlâtlarının daha çok olması, dünyadaki isteklerine daha çok nail olmaları, kendi meclislerinin, oturup kalktıkları toplantı yerlerinin allı pullu ve süslü olması idi. Mü’minler ise bunlara sahip değildir, o halde kendileri mü’minlerden daha hayırlıdırlar. Bu, son derece yanlış ve tutarsız bir delildir. Böyle bir delil gerçekleri tersyüz etme kabilindendir. Yoksa mal ve evladın çokluğu, görünüşün güzelliği çoğu kere bunlara sahip olan kimsenin helak ve bedbaht olmasına, kötülüklerle karşı karşıya kalmasına sebep olmaktadır. Bu nedenledir ki Yüce Allah şöyle buyurmaktadır:
74. “Halbuki biz onlardan önce hem mal” kullandıkları kaplar, kacaklar, yataklar, döşekler, evler, süsler vs. “hem de görünüş” geçimlerinin rahatlığından, aldıkları zevklerin verdiği sevinçten ve suretlerinin güzelliğinden dolayı görünümlerinin daha iyi olması “itibariyle onlardan daha iyi olan nice nesilleri helâk ettik.” Daha önceden helâk edilmiş olan bu kimseler gerek malları, gerekse görünüşleri itibariyle bunlardan daha iyi idiler. Ama böyle olmaları ilâhi azabın tepelerine inmesine engel olmadı. Peki, bunlar onlardan sayıca daha az ve daha güçsüz olduklarına göre ilâhi azaptan kendilerini nasıl koruyacaklar? “Sizin kâfirleriniz bunlardan hayırlı mı yoksa kitaplarda sizin için bir beraat (azaptan kurtuluş belgesi) mi var?”(el-Kamer, 54/43) Böylelikle dünyada sahip olunan iyi halin âhiretteki iyi hale delil gösterilmesinin en tutarsız delillerden ve kâfirlerin tutturdukları yollardan birisi olduğu ortaya çıkmaktadır.
Commentary
خَيْرٌ مَّقَامًا وَأَحْسَنُ نَدِيًّا
"Superior in respect of its place and better in respect of its assembly" - 19:73.
The infidels never relaxed their efforts to confuse and perplex the believers. They were very rich and possessed material wealth in great abundance. They had their retinues, their followers, friends and supporters. In contrast, the believers were poor and lacking in worldly assets. However, it is a common experience that material wealth turns people's heads and makes them unduly proud and arrogant, so that even the sensible and wise among them are led to believe that their prosperity and affluence is the reward of their personal merit and effort, and will last forever. History is replete with instances where prosperous communities and rich nations crumbled to dust and vanished without leaving a trace. But these instances of Divine wrath hold no lesson for them and fail to turn them from their erroneous ways.
On the other hand there are good people who, following the teachings of Qur'an, do not regard wealth and worldly honors as the result of their own effort and merit, but as Allah Ta` ala's bounty to be held as a trust from Him and to be expended according to His command. They are well aware that these gifts from Allah Ta` ala will not last forever, and the prospect of their abatement or even their total loss does not cause them any concern. These are the people who are safe from the mischief resulting from wealth and material abundance to which the infidels are exposed. Prophets like Sayyidna Sulayman and Dawud (علیہما السلام) ، many a followers of The Holy Prophet ﷺ and multitude among the pious believers fall in this category.
Allah Ta` ala has dispelled the mistaken notions of the infidels by saying that the transient material prosperity cannot be regarded as a token of His goodwill nor as a symbol of their own merit, because it often happens that foolish and undeserving people are loaded with wealth while wise and learned persons spend their lives in poverty.
The Disbelievers boast over Their good Fortune in the World
Allah, the Exalted, informs that when the clear, evident Ayat of Allah are recited to the disbelievers, they reject them and turn away. They say about those who believe, while boasting to them and arguing that their false religion is correct,
خَيْرٌ مَّقَاماً وَأَحْسَنُ نَدِيّاً
(best dwellings and the finest Nadiyyan.) This means the best houses, with the loftiest levels and the finest Nadiyyan, which are meeting rooms for men to gather and discuss matters. Thus, this means that their meeting rooms are full of more people who come to attend. In this they were saying, "How can we be upon falsehood while we are in this manner of successful living" These people were actually those who were concealed in the house of Al-Arqam bin Abi Al-Arqam and its likes from the other houses. This is as Allah says about them,
وَقَالَ الَّذِينَ كَفَرُواْ لِلَّذِينَ ءَامَنُواْ لَوْ كَانَ خَيْراً مَّا سَبَقُونَآ إِلَيْهِ
(And those who disbelieve say of those who believe: "Had it been a good thing, they (the weak and the poor) would not have preceded us thereto!") 46:11 Nuh's people said,
أَنُؤْمِنُ لَكَ وَاتَّبَعَكَ الاٌّرْذَلُونَ
("Shall we believe in you, when the weakest (of the people) follow you") 26:111 And Allah says,
وَكَذلِكَ فَتَنَّا بَعْضَهُمْ بِبَعْضٍ لِّيَقُولواْ أَهَـؤُلاءِ مَنَّ اللَّهُ عَلَيْهِم مِّن بَيْنِنَآ أَلَيْسَ اللَّهُ بِأَعْلَمَ بِالشَّـكِرِينَ
(Thus We have tried some of them with others, that they might say: "Is it these (poor believers) whom Allah has favored among us" Does not Allah know best those who are grateful) 6:53 This is why Allah refuted their doubts:
وَكَمْ أَهْلَكْنَا قَبْلَهُمْ مِّن قَرْنٍ
(And how many a generations have We destroyed before them) This means, "How many nations and generations did We destroy of those who denied (this message) due to their disbelief"
هُمْ أَحْسَنُ أَثَاثاً وَرِءْياً
(who were better in wealth, goods and outward appearance) This means that they were better than these present people in wealth, possessions, looks and appearance. Al-A`mash reported from Abu Zibyan, who reported from Ibn `Abbas that he said concerning the Ayah,
خَيْرٌ مَّقَاماً وَأَحْسَنُ نَدِيّاً
(best dwellings and finest Nadiyyan.) "Position Maqam means home, Nadi means place of gathering, wealth refers to material possessions and outward appearance is how they look physically." Al-`Awfi said that Ibn `Abbas said, "Position Maqam means dwelling, Nadi means place of gathering and the blessing and happiness that they were living in. This is as Allah says about the people of Fir`awn when He destroyed them and related the story of their situation in the Qur'an,
كَمْ تَرَكُواْ مِن جَنَّـتٍ وَعُيُونٍ - وَزُرُوعٍ وَمَقَامٍ كَرِيمٍ
(How many gardens and springs that they Fir`awn's people left behind, and green crops and honored places Maqam.) 44:25-26 Therefore, position Maqam refers to their dwellings and splendid bounties, and Nadi is the places of gathering and meeting where they used to congregate. Allah said while relating the story to His Messenger of what happened with the people of Lut,
وَتَأْتُونَ فِى نَادِيكُمُ الْمُنْكَرَ
(And practice Al-Munkar (evil deeds) in your meeting places Nadiyakum.) 29:29 The Arabs call a place of gathering a Nadi."
Và khi các Lời Mặc Khải của TA được đọc lên cho nhân loại nghe qua chiếc lưỡi của vị Thiên Sứ của TA một cách rõ ràng thì những kẻ vô đức tin nói với những người có đức tin: Nhóm nào trong hai nhóm chúng ta có cuộc sống tốt nhất trong xã hội và có địa vị tốt nhất trong Hội Đồng (ở Makkah này), nhóm của bọn ta hay nhóm của các ngươi?!
İnsanlara resulümüze indirilen apaçık ayetler okunduğunda, kâfirler Müminlere şöyle dediler: "Kalacak ve yerleşecek, meclis ve topluluk bakımından hangimizin grubu daha hayırlıdır. Bizim grubumuz mu sizin grubunuz mu?"
Kapag binibigkas sa mga tao ang mga tanda Naming pinababa sa Sugo Namin nang maliliwanag ay nagsasabi ang mga tagatangging sumampalataya sa mga mananampalataya: "Alin sa dalawang pangkat natin ang higit na mabuti sa paninirahan at tahanan at higit na maganda sa pagtitipon at tagpuan: ang pangkat namin o ang pangkat ninyo?"
Kad se kazuju jasni kur’anski ajeti, nevjernici su govorili vjernicima: “Šta mislite, jesmo li mi ili ste vi bolji mjestom i bolji sazivom?”
When My clear revelations to My Messenger are recited to people, the disbelievers say to the believers: Which of our two parties is better in residence and dwelling and superior in assembly and gathering: Our party or your party?
Lorsque Nos versets clairs révélés à Notre Messager sont récités aux gens, les mécréants disent aux croyants: Qui de nos deux camps jouit du meilleur confort et de la meilleure compagnie: le nôtre ou le vôtre ?
Cuando Mis aleyas claras dadas a Mi Mensajero son recitadas a la gente, los incrédulos dicen a los creyentes: “¿Cuál de los dos lugares es la mejor residencia y morada, y superior en la reunión y asamblea: nuestro lugar o el de ustedes?”
"Dan apabila dibacakan kepada mereka ayat-ayat Kami yang terang (maksudnya), niscaya orang-orang yang kafir berkata kepada orang-orang beriman, 'Manakah di antara kedua golongan (kafir dan Mukmin) yang lebih baik tempat tinggalnya dan lebih indah tempat pertemuan(nya).' Berapa banyak umat yang telah Kami binasakan sebelum mereka, sedang mereka adalah lebih bagus alat rumah tangganya dan lebih sedap dipandang mata." (Maryam: 73-74).
(73) Maksudnya, jika ayat-ayat Kami yang nyata dibacakan kepada orang-orang kafir, yaitu ayat-ayat yang jelas penunjukan-nya tentang keesaan Allah سبحانه وتعالى dan kebenaran para RasulNya yang (mestinya) menyebabkan munculnya keimanan yang benar serta keyakinan mantap bagi orang yang mendengarnya, (namun) me-reka menyambutnya dengan tindakan yang kontradiktif dari yang semestinya. Mereka menghinanya dan menghina orang yang mengimaninya. Mereka berasumsi (dengan dasar kebaikan keadaan mereka di dunia) sebagai indikasi mereka lebih baik daripada kaum Mukminin. Mereka mengatakan guna menentang al-Haq, ﴾ أَيُّ ٱلۡفَرِيقَيۡنِ ﴿ "Manakah di antara kedua golongan," antara kami dan kaum Mukminin ﴾ خَيۡرٞ مَّقَامٗا ﴿ "yang lebih baik tempat tinggalnya," di dunia ini, berupa harta yang melimpah dan anak keturunan yang banyak serta keunggulan nikmat-nikmat kesenangan mereka ﴾ وَأَحۡسَنُ نَدِيّٗا 73 ﴿ "dan lebih indah tempat pertemuan(nya)," yaitu tempat berkumpul. Mereka menarik kesimpulan berdasarkan titik tolak yang rusak ini, lantaran mereka mempunyai lebih banyak harta dan anak keturunan, berhasil meraup kebanyakan dari tuntutan-tuntutan duniawi mereka, tempat-tempat mereka berkumpul atau tempat-tempat pertemuan mereka begitu sarat dengan hiasan indah lagi megah, sementara kondisi kaum Muslimin berbeda dengan ini, bahwasanya mereka (orang-orang kafir ini) lebih baik dari kaum Mukminin!!
(74) Ini sebuah petunjuk yang berada pada tingkatan paling rusak, termasuk dalam kategori membolak-balikkan fakta-fakta. Jika bukan demikian (sasarannya), maka sesungguhnya gelimang harta dan anak yang banyak serta penampilan elok, kerap kali justru menjadi penyebab kebinasaan pemiliknya, kesengsaraan, serta kejahatannya. Sebab itu, Allah berfirman, ﴾ وَكَمۡ أَهۡلَكۡنَا قَبۡلَهُم مِّن قَرۡنٍ هُمۡ أَحۡسَنُ أَثَٰثٗا ﴿ "Berapa banyak umat yang telah Kami binasakan sebelum mereka, sedang mereka adalah lebih bagus alat rumah tangganya," yaitu perabotan-perabotan, berupa bejana-bejana, ranjang-ranjang, rumah-rumah tempat tinggal dan ornamen-ornamen penghias, ﴾ وَرِءۡيٗا 74 ﴿ "dan lebih sedap dipandang mata," maksudnya lebih bagus penam-pilan dan rupa fisiknya berupa kehidupan yang enak, kenikmatan-kenikmatan yang membahagiakan dan penampilan yang elok.
Jika orang-orang yang sudah dibinasakan ini kondisinya lebih baik daripada orang-orang kafir (Quraisy) ini, sementara semua itu tidak bisa menolak kedatangan azab kepada mereka, lalu bagaimana mungkin orang-orang kafir Makkah selamat dari azab padahal mereka lebih miskin dan lebih hina daripada mereka?!
﴾ أَكُفَّارُكُمۡ خَيۡرٞ مِّنۡ أُوْلَٰٓئِكُمۡ أَمۡ لَكُم بَرَآءَةٞ فِي ٱلزُّبُرِ 43 ﴿
"Apakah orang-orang kafirmu (hai kaum musyrikin) lebih baik dari-pada mereka itu, atau apakah kalian telah mempunyai jaminan kebebasan (dari azab) dalam Kitab-kitab yang dahulu." (Al-Qamar: 43).
Dari sini dapat diketahui, bahwa menjadikan "kemakmuran duniawi seseorang sebagai indikator kebaikannya di akhirat" me-rupakan argumen yang sangat buruk. Dan itu termasuk metode orang-orang kafir.
E quando vengono recitati alla gente i Nostri chiari versetti, rivelati al Nostro Messaggero, dicono i miscredenti ai credenti: "Chi di noi possiede le migliori residenze e la migliore vita, la nostra fazione o la vostra?"
Anong dami ang mga kalipunang ipinahamak Namin bago ng mga tagatangging sumampalataya na ito na nagmamayabang ng taglay nilang kahigitang materyal. [Ang kalipunang] iyon ay higit na maganda kaysa sa kanila sa mga yaman at higit na maganda sa panlabas na anyo dahil sa kamahalan ng mga kasuutan nila at pagpapakaginhawa ng mga katawan nila.
Quả thật đã có không biết bao nhiêu thế hệ trước những kẻ vô đức tin kiêu ngạo này đã bị TA tiêu diệt, và những thế hệ đó có sự giàu có và địa vị cao trọng và hào nhoáng hơn chúng rất nhiều.
How many were the nations that I destroyed before these disbelievers who are proud of their material superiority, who had surpassed them in riches and in their outward appearance due to their expensive clothing and their bodily luxuries.
A koliko je samo Allah, džellešanuhu, uništio naroda prije mekanskih mnogobožaca poricatelja, a bijahu bogatiji od ovih nevjernika i svojim izgledom više su divljenja izazivali zbog raskoši odjeće i tjelesnog uživanja.
Bu kâfirlerden önce içinde bulundukları maddi imkanların üstünlüğü ile övünen nice ümmetleri helak ettik. Onlardan daha çok servete sahip, güzelliğinden dolayı görünüş olarak daha güzel elbiseler giyen kimselerdi ve nimetler içinde yüzüyorlardı.
Sungguh betapa banyak umat yang Kami binasakan sebelum adanya orang-orang kafir yang menyombongkan diri dengan kekayaan materi yang mereka miliki itu, padahal umat-umat itu lebih banyak hartanya dibandingkan mereka dan lebih indah penampilannya lantaran mahalnya harga pakaian mereka dan eloknya tubuh mereka.
Qu’ils sont nombreux les peuples que Nous avons anéantis bien avant ces mécréants qui s’enorgueillissent de leur supériorité matérielle. Ces peuples les surpassaient en richesse, en belle apparence et en corpulence.
Those who do not care about what is right or what is wrong, who prefer the considerations of this world to those of the life hereafter and who choose to please other people rather than God, are always successful from the worldly point of view. They are surrounded by glamour and glitter. As opposed to this, those who in all their dealings are worried about right and wrong, who ignore the considerations of this world and prefer those of the life hereafter, and who care for God rather than the attitude of the public, are often bereft of external pomp and glory. This difference gives rise to misunderstandings. It is thought that those who are better off from the worldly point of view are God’s favoured ones and those who do not enjoy this position in this world are low in God’s esteem. But this is a completely wrong assessment, and past history contradicts and disproves it. How many haughty heads of the past have rolled and are buried in the ground? And how many grand palaces are there still extant today that have not fallen into ruin?
E quanto sono numerosi i popoli che abbiamo distrutto prima di questi miscredenti, che si sono insuperbiti per le maggiori ricchezze che possedevano, e poiché erano più benestanti e vestivano meglio, e i loro corpi erano in salute.
¿Cuántas fueron las naciones que destruí anteriores a estos incrédulos que están orgullosos de su preeminencia material, que los habían superado en riqueza y en apariencia externa debido a su vestimenta cara y sus lujos externos?
-Ey Resul!- De ki: "Kim sapıklık içinde debeleniyorsa, Rahman onun sapıklığı artana kadar mühlet verir. Dünyada kendilerine vadedilen azabı ya da kıyamete ertelenen azabı bizzat gördüklerinde kimin yerinin daha kötü olduğunu ve yardımcısının az olacağını anlayacaklar. Onların grubu mu yoksa Müminlerin grubu mu?"
Poslaniče, reci: “Allah će onog ko je u zabludi ostaviti da luta, dat će mu vremena, ali će taj zabludjeli, kad ugleda prijetnju Njegovu: blisku propast na ovom svijetu ili nastupanje Smaka svijeta – sigurno saznati ko je gori položajem i ko je slabiji vojskom i pomagačima, da li je to njihov ili tabor vjernika.”
75- De ki:“Kim sapıklık içinde olursa Rahmân, ona (dünyada) elbet mühlet verecektir. Nihâyet onlar kendilerine vaat edileni; ya azabı ya da kıyameti gördükleri vakit, makamı daha kötü ve ordusu daha zayıf olan kimmiş bilecekler!”
75. Yüce Allah, inatlarının aşırılığına, sapıklıklarının ileri derece olduğuna delalet eden son derece batıl ve tutarsız delillerini söz konusu ettikten sonra burada da kendisi için sapıklığı tercih etmek ve bu yolda çalışmak suretiyle sapıklık içinde olan kimsenin bu sapıklığını sürdüreceğini ve sapıklığını ona daha çok sevdireceğini haber vermektedir. Bu, onun sapıklığı hidâyete tercih etmesinin bir cezasıdır. Nitekim Allah, şöyle buyurmaktadır:“Onlar sapınca Allah da kalplerini saptırdı”(es-Saf, 61/5); “İlk defa ona iman etmedikleri gibi, biz de onların kalplerini ve gözlerini çeviririz ve azgınlıkları içerisinde onları kör ve şaşkın bırakırız.”(el-En’am, 6/110)“Nihâyet onlar” yani “Şu iki topluluktan hangisinin durumu daha iyi ve meclisi daha güzel (biz mi siz mi)?”, diyenler “kendilerine vaat edileni; ya” öldürülmek yahut başka suretle dünyadaki “azabı ya da” amellere verilecek karşılıkların kapısı olan “kıyameti gördükleri vakit, makamı daha kötü ve ordusu daha zayıf olan kimmiş bilecekler!” Yani o vakit bu iddialarının ne kadar batıl, ne kadar çürük olduğunu açıkça görecekler ve kendilerinin şer ehli ve taraftarca zayıf kimseler olduklarını kesin olarak anlayacaklardır. Ancak bunun kendilerine bir faydası olmayacaktır. Zira dünyaya geri dönüp de ilk amellerinden farklı ameller işleme imkânları olmayacaktır.
Katakanlah -wahai Rasul-, "Barang siapa yang terus-menerus berada dalam kesesatannya maka biarlah Tuhan Yang Maha Pengasih yang membiarkannya dan tidak segera mengazabnya agar ia bertambah sesat, sehingga apabila mereka telah menyaksikan apa yang diancamkan kepada mereka berupa azab yang disegerakan di dunia ini atau azab yang diundur di akhirat kelak, maka saat itu juga mereka akan tahu siapa yang lebih buruk kedudukannya dan lebih lemah penolongnya; apakah golongan mereka atau golongan orang-orang yang beriman?"
Sabihin mo, O Sugo: "Ang mga natutuliro sa pagkaligaw nila ay magpapalugit sa kanila ang Napakamaawain hanggang sa madagdagan sila ng pagkaligaw hanggang sa kapag napagmasdan nila ang ipinangangako sa kanila noon na pagdurusang minadali sa Mundo o ipinagpaliban sa Araw ng Pagbangon ay malalaman nila sa sandaling iyon kung sino ang higit na masama sa katayuan at ang higit na kaunti sa tagapag-adya: kung ito ba ay ang pangkat nila o ang pangkat ng mga mananampalataya?"
Mensajero, diles: “El Compasivo otorgará un plazo de tiempo a los que se encuentren desviados, para que caigan más en el desvío, hasta que vean aquello que se les ha advertido: ya sea el pronto castigo en este mundo o el castigo pospuesto hasta el Día del Juicio. Entonces se darán cuenta de quién está en peor situación y quién tiene el ejército más débil”. Será su parte o la parte de los creyentes.
Say - O Messenger: The Merciful will grant respite to those wallowing in their misguidance, so that they fall further into it, until when they see what they have been warned about- either the swift punishment in this world or the punishment postponed to the Day of Judgment - then they will realise who is worse situated and who has the weakest forces. Is it their party or the party of the believers.
Hãy nói đi - hỡi Thiên Sứ Muhammad -: Những ai cứ trong sự lầm lạc thì Đấng Độ Lượng (Allah) sẽ tăng thêm cho họ sự lầm lạc cho tới khi họ đối mặt với những gì đã được hứa từ sự trừng phạt, hoặc là ở trên thế gian hoặc là Ngài sẽ trì hoãn sự trừng phạt đến Ngày Phán Xét. Và lúc đó họ sẽ biết ai mới là nhóm người có địa vị tồi tệ nhất, nhóm của họ hay nhóm của những người có đức tin?
The Rebellious Person is given Respite but He is not forgotten
Allah, the Exalted, says,
قُلْ
(Say) This means, "O Muhammad, say to these people who are associating partners with their Lord, while claiming to follow the truth, that they are really following falsehood."
مَن كَانَ فِى الضَّلَـلَةِ
(whoever is in error) This means, `be they from us or from you.'
فَلْيَمْدُدْ لَهُ الرَّحْمَـنُ مَدّاً
(the Most Gracious will extend circumstances for him.) This means that the Most Beneficent will give him respite in that which he is in, until he meets his Lord and his appointed time will have arrived.
حَتَّى إِذَا رَأَوْاْ مَا يُوعَدُونَ إِمَّا العَذَابَ
(until, when they see that which they were promised, either the torment) that will strike him,
وَإِمَّا السَّاعَةَ
(or the Hour) that will come suddenly,
فَسَيَعْلَمُونَ
(they will come to know) at that time,
مَنْ هُوَ شَرٌّ مَّكَاناً وَأَضْعَفُ جُنداً
(who is worst in position, and who is weaker in forces.) This is in refutation of thier argument about their nice dwellings and splendid places of gathering. This is a challenge against the idolators who claim that they were following guidance in what they were doing. This is similar to the challenge that Allah mentions about the Jews when He says,
يأَيُّهَا الَّذِينَ هَادُواْ إِن زَعمْتُمْ أَنَّكُمْ أَوْلِيَآءُ لِلَّهِ مِن دُونِ النَّاسِ فَتَمَنَّوُاْ الْمَوْتَ إِن كُنتُمْ صَـدِقِينَ
(O you Jews! If you pretend that you are friends of Allah, to the exclusion of (all) other people, then long for death if you are truthful.) 62:6 Meaning, `Supplicate for death to come to those who are following falsehood among us if you truly claim to be upon the truth. If you are true, then this supplication will not harm you.' But they refused to do so. An extensive discussion of this has already preceded in Surat Al-Baqarah, and to Allah is the praise. Likewise, Allah mentioned the challenge that was given to the Christians in Surah Al `Imran, when they were persistent in their disbelief and continued in their transgression. They refused to give up their exaggerating claim that `Isa was the son of Allah. Therefore, Allah mentioned His arguments and proofs against the worship of `Isa, and that he was merely a creature like Adam. After this, Allah said,
فَمَنْ حَآجَّكَ فِيهِ مِن بَعْدِ مَا جَآءَكَ مِنَ الْعِلْمِ فَقُلْ تَعَالَوْاْ نَدْعُ أَبْنَآءَنَا وَأَبْنَآءَكُمْ وَنِسَآءَنَا وَنِسَآءَكُمْ وَأَنفُسَنَا وأَنفُسَكُمْ ثُمَّ نَبْتَهِلْ فَنَجْعَل لَّعْنَتُ اللَّهِ عَلَى الْكَـذِبِينَ
(Then whoever disputes with you about him after (all this) knowledge that has come to you, say: "Come, let us call our sons and your sons, our women and your women, ourselves and yourselves - then we pray and invoke (sincerely) the curse of Allah upon those who lie.") 3:61 However, they (the Christians) also retreated from this challenge.
Di', o Messaggero: "A chi si dibatte nella perdizione, il Compassionevole concederà una proroga, affinché la sua perdizione aumenti, finché non vedranno che la loro punizione sarà stata loro affrettata in vita o rinviata al Giorno della Resurrezione, e sapranno, in quel momento, chi possiede la dimora peggiore, e chi possiede meno sostenitori: La loro fazione o quella dei credenti?"
"Katakanlah, 'Barangsiapa yang berada di dalam kesesatan, maka biarlah Rabbnya yang Maha Pemurah memperpanjang tempo baginya, sehingga apabila mereka telah melihat sesuatu yang diancamkan kepadanya, baik siksa maupun kiamat, maka mereka akan mengetahui siapa yang lebih jelek kedudukannya dan lebih lemah penolong-penolongnya'." (Maryam: 75).
(75) Setelah menyebutkan dalil mereka yang batil, yang mengisyaratkan betapa dahsyat kekufuran dan kesesatan mereka dalam ayat ini, Allah memberitahukan bahwa orang yang berada dalam kesesatan dengan menyukai kesesatan itu bagi dirinya dan mengerahkan usaha untuk mewujudkannya, maka sesungguhnya Allah akan memperpanjang tempo baginya dan membuatnya kian cinta pada kesesatan. Ini sebagai azab bagi mereka karena lebih memilih kesesatan daripada petunjuk. Allah berfirman,
﴾ فَلَمَّا زَاغُوٓاْ أَزَاغَ ٱللَّهُ قُلُوبَهُمۡۚ ﴿
"Maka tatkala mereka berpaling (dari kebenaran), Allah memaling-kan hati mereka." (Ash-Shaff: 5).
﴾ وَنُقَلِّبُ أَفۡـِٔدَتَهُمۡ وَأَبۡصَٰرَهُمۡ كَمَا لَمۡ يُؤۡمِنُواْ بِهِۦٓ أَوَّلَ مَرَّةٖ وَنَذَرُهُمۡ فِي طُغۡيَٰنِهِمۡ يَعۡمَهُونَ 110 ﴿
"Dan (begitu pula) Kami memalingkan hati dan penglihatan mereka sebagaimana mereka belum pernah beriman kepadanya (al-Qur`an) pada permulaannya, dan Kami biarkan mereka bergelimang dalam kesesatan-nya yang sangat." (Al-An'am: 110).
﴾ حَتَّىٰٓ إِذَا رَأَوۡاْ ﴿ "Sehingga apabila mereka telah melihat," yaitu orang-orang yang mengatakan,
﴾ أَيُّ ٱلۡفَرِيقَيۡنِ خَيۡرٞ مَّقَامٗا وَأَحۡسَنُ نَدِيّٗا 73 ﴿
"Manakah di antara kedua golongan (kafir dan Mukmin) yang lebih baik tempat tinggalnya dan lebih indah tempat pertemuan(nya),"
﴾ مَا يُوعَدُونَ إِمَّا ٱلۡعَذَابَ ﴿ "apa yang diancamkan kepada mereka, baik berupa azab," dengan bentuk pembunuhan atau yang lainnya ﴾ وَإِمَّا ٱلسَّاعَةَ ﴿ "ataupun Hari Kiamat," yang merupakan pintu gerbang pembalasan amal, ﴾ فَسَيَعۡلَمُونَ مَنۡ هُوَ شَرّٞ مَّكَانٗا وَأَضۡعَفُ جُندٗا 75 ﴿ "maka mereka akan menge-tahui siapa yang lebih jelek kedudukannya dan lebih lemah penolong-pe-nolongnya," maksudnya pada saat itu, akan terlihat jelas bagi mereka batilnya pengakuan mereka. Itu hanya pengakuan-pengakuan yang akan sirna. Dan mereka menjadi yakin bahwa diri mereka adalah orang-orang yang telah berbuat kejahatan dan lebih lemah penolong-penolongnya. Tetapi, kesadaran ini sudah tidak mem-berikan manfaat sama sekali buat mereka, karena mereka tidak mungkin lagi kembali ke dunia untuk melakukan perbuatan yang berbeda dengan perbuatan pertama mereka.
Ô Messager, dis à ceux qui débattent dans leur égarement que le Tout-Miséricordieux leur accordera un répit afin que leur égarement empire et lorsqu’ils verront le châtiment qu’ils subiront dans le bas monde ou dans l’au-delà, ils sauront alors qui est celui qui a la pire la position et qui a le moins de soutien. Est-ce leur camp ou celui des croyants ?
A rebel is given scope for his rebellious activities on account of his being on trial here, and not because it is his birthright. But it often happens that the person concerned is unable to understand this difference. He takes this temporary leeway to be a permanent feature. His eyes do not open until the respite given to him is declared to be at an end and until the opportunity for him to indulge in wrongdoing is taken away. God in His wisdom sometimes has one man undergo this experience in this very world, whereas in the case of another, He allows him to remain in his ignorant condition until death overtakes him, and then He shows him what he was not prepared to see in this life.
Katapat ng pagpapalugit para sa mga iyon upang madagdagan sila ng pagkaligaw, nagdaragdag si Allāh sa mga napatnubayan ng pananampalataya at pagtalima. Ang mga gawang maayos na nagpapahantong sa kaligayahang mananatili ay higit na kapaki-pakinabang sa ganang Panginoon mo, O Sugo, sa ganti at higit na mabuti sa kahihinatnan.
وَالْبَاقِيَاتُ الصَّالِحَاتُ خَيْرٌ عِندَ رَبِّكَ ثَوَابًا وَخَيْرٌ مَّرَدًّا
''And the everlasting virtues are better with your Lord in respect of reward and better in their return". - 19:76
These words have been interpreted differently by different scholars as has been explained at some length in the commentary of Sarah Al-Kahf (سورۃ کھف). The more plausible interpretation, however, is that the words refer to submission to the commands of Allah and to good deeds, the benefits of which are everlasting.
مَّرَدًّا by means consequences, and the sense of this verse is that good deeds alone are the real wealth whose reward is great and whose result is eternal peace.
E al contrario della proroga concessa a costoro, affinché aumenti la loro perdizione, Allāh concederà a coloro che sono stati guidati alla fede e all'obbedienza, e che hanno compiuto opere buone che portano alla felicità eterna, cose migliori, presso il tuo Dio, o Messaggero: una ricompensa e un buon esito.
Nasuprot toga što ove ostavlja da povećaju svoju zabludu, Plemeniti će Allah onima koji vjeruju i čine dobra djela samo povećati vjerovanje zato što su poslušni Allahu i zato što dosljedno slijede Pejgambera, sallallahu alejhi ve sellem. Zbog onih djela koja je islam označio dobrim djelima čovjek će u Allaha imati golemu nagradu i lijepo povratište, naći će ih onda kad mu budu najpotrebnija.
Increasing Guidance of Those Who are guided
After Allah mentions the extended time and respite that is allowed to those who are in misguidance, increasing them in misguidance, He informs of the increase in guidance of those who are rightly guided. Similarly He says,
وَإِذَا مَآ أُنزِلَتْ سُورَةٌ فَمِنْهُمْ مَّن يَقُولُ أَيُّكُمْ زَادَتْهُ هَـذِهِ إِيمَـناً
(And whenever there comes down a Surah, some of them say: "Which of you has had his faith increased by it") 9:124 And the following Ayah also shows this. Concerning Allah's statement,
وَالْبَـقِيَاتُ الصَّـلِحَاتُ
(And the righteous good deeds that last) Its explanation has already preceded in Surat Al-Kahf, along with a lengthy discussion concerning it and the related Hadiths.
خَيْرٌ عِندَ رَبِّكَ ثَوَابًا
((they) are better with your Lord for reward.) meaning the recompense and reward.
وَخَيْرٌ مَّرَدّاً
(and better for resort.) meaning in the final outcome, the result for its doer.
To be rightly guided means the arousal of one’s consciousness and the turning of it in the right direction. Whatever the circumstances, and whatever events befall a rightly guided man, he interprets them correctly and his soul derives nourishment from them. In this way there is a constant increase in the guidance he receives in terms of faith and quality of life. The guidance received by him is not like a stagnant pool or a lifeless rock: it is like a living and ever-growing tree. Just as one who keeps worldly interests in view progresses in this world, similarly, one who acts with the Hereafter in view keeps on accumulating his good deeds. But as they are being amassed and stored in the Hereafter, their build-up is not visible in this world. However, when Doomsday tears apart the veil, everybody will see how the guidance of the guided one was being enhanced and how, along with this, his righteous deeds were also accruing.
En contraste con el plazo otorgado a esas personas para que se desvíen más, Al-lah concederá más orientación y obediencia a los que son guiados. Las obras justas que conducen a la felicidad perpetua son las que perduran, a la vista de tu Señor, en cuanto a su recompensa, y tienen un mejor resultado.
In contrast to the respite granted to those people so that they fall further into misguidance, Allah gives more guidance and obedience to those who are guided. Righteous deeds that lead to perpetual happiness are more beneficial - in the sight of your Lord, O messenger, in terms of their recompense and have a better outcome.
Adapun kebalikan dari hal itu ialah Dia menambah iman dan ketaatan orang-orang yang berada di atas petunjuk. Amal-amal saleh yang mengantarkan pada kebahagiaan yang kekal abadi -wahai Rasul- merupakan pahala yang lebih bermanfaat dan ganjaran yang lebih baik dari sisi Tuhanmu.
76- Allah, hidâyete erenlerin hidâyetini artırır. Kalıcı olan salih ameller, Rabbinin nezdinde hem mükafat bakımından daha hayırlıdır, hem de âkıbetçe daha hayırlıdır.
76. Yüce Allah, zalimlere sapıklıklarında uzunca mühlet vereceğini söz konusu ettikten sonra hidâyet bulan kimselerin de -onlara olan lütuf ve rahmeti dolayısıyla- hidâyetlerini artıracağını belirtmektedir. Hidâyet, hem faydalı bilgiyi hem de salih ameli kapsar. İlim, iman ile salih amel yolunda doğruyu izleyen herkesin bu hidâyetini Allah daha da arttırır, bu yolu ona kolaylaştırır. Kendisinin elde edebileceği sınırlar içerisinde olmayan daha başka hususları ona bağışlar. İşte bu buyruk, selef-i salihin de dediği gibi imanın artıp eksilişine delildir. Buna ayrıca Yüce Allah’ın şu buyrukları da delildir:“İman edenlerin de imanı artsın diye…”(el-Müddessir, 74/31); “Onlara ayetleri okunduğu zaman (bu ayetler) onların imanını arttırır.”(el-Enfal, 8/2) Yine vakıa da buna delildir. Çünkü iman, kalbin ve dilin söylediği söz ile kalbin, dilin ve azaların amelidir. Mü’minler ise bu gibi hususlarda birbirinden alabildiğine farklı seviyelerdedirler.
aha sonra Yüce Allah şöyle buyurmaktadır:“Kalıcı olan salih ameller” yani başkaları kesintiye uğradığı halde kendileri kesilmeyen, yok olmayan, kalıcı ameller ancak salih olanlarıdır. Namaz, zekât, oruç, hac, umre, kıraat, tesbih, tekbir, tahmid, yaratılmışlara iyilik, kalbi ve bedeni ameller vb. gibi. İşte bu ameller “Rabbinin nezdinde hem mükafat bakımından daha hayırlıdır, hem de âkıbetçe daha hayırlıdır.” Bu amellerin sahiplerine sağlayacağı faydaları ve getirileri pek çoktur, Allah nezdindeki mükâfaatları da daha hayırlıdır. Buradaki “daha hayırlı” ifadesi, kıyas içeren normal anlamında kullanılmamıştır. Çünkü kalıcı salih ameller dışında kişiye fayda sağlayacak ve o ameli işleyene mükâfaatı baki kalacak başka hiçbir amel yoktur. Burada kalıcı salih amellerin söz konusu edilmesinin münasebeti de -doğrusunu en iyi Allah bilir ama- şudur: Yüce Allah, zalimlerin dünyadaki mal, evlât, güzel makam vb. dünyevi halleri, bu hallere sahip olanın âhirette de iyi halde olacağına delil kabul etmeleri dolayısıyla burada durumun hiç de zannettikleri gibi olmadığını haber vermektedir. Aksine mutluluğun adresi ve kurtuluşun belgesi, ancak Allah’ın sevip razı olduğu amelleri yapmaktır.
"Dan Allah akan menambah petunjuk kepada mereka yang telah mendapat petunjuk. Dan amal-amal shalih yang kekal itu lebih baik pahalanya di sisi Rabbmu dan lebih baik kesudahannya." (Maryam: 76).
(76) Setelah Allah memberitahukan bahwa Dia memberi tempo yang panjang bagi orang-orang zhalim dalam kesesatan mereka, Allah menyebutkan bahwa Dia memberikan tambahan hidayah bagi orang-orang yang telah meraih hidayah sebagai (cermin) karunia dan rahmatNya kepada mereka. Hidayah yang mencakup ilmu yang bermanfaat dan amal shalih. Setiap orang yang menempuh suatu jalan dalam mencari ilmu, keimanan, dan melakukan amal shalih, maka Allah akan memberikan tambahan kepadanya, mempermudah pencapaiannya, dan meringankan baginya serta memberikan karunia lain yang di luar usahanya.
Di sini terdapat petunjuk bahwa iman itu bisa bertambah dan bisa berkurang. Sebagaimana dikatakan oleh as-Salaf ash-Shalih. Hal ini dikuatkan oleh Firman Allah,
﴾ وَيَزۡدَادَ ٱلَّذِينَ ءَامَنُوٓاْ إِيمَٰنٗا ﴿
"Supaya orang yang beriman bertambah imannya." (Al- Muddats-tsir: 31), dan,
﴾ وَإِذَا تُلِيَتۡ عَلَيۡهِمۡ ءَايَٰتُهُۥ زَادَتۡهُمۡ إِيمَٰنٗا ﴿
"Dan apabila dibacakan ayat-ayatNya kepada mereka, keimanan mereka bertambah (karenanya)." (Al-Anfal: 2).
Fakta juga mendukung hal itu. Sesungguhnya iman itu adalah perkataan hati dan lisan, perbuatan hati, lisan, dan anggota badan. Sementara itu, kaum Mukminin bertingkat-tingkat dalam masalah ini dengan perbedaan yang tajam.
FirmanNya, ﴾ وَٱلۡبَٰقِيَٰتُ ٱلصَّٰلِحَٰتُ ﴿ "Dan amal-amal shalih yang kekal itu," yaitu amal shalih yang lestari, yang tidak terputus pada saat amalan yang lain putus, dan yang tidak pudar, itulah amalan shalih. Di antaranya, shalat, zakat, puasa, haji, umrah, membaca al-Qur`an, tasbih, tahmid, tahlil, takbir, berbuat baik kepada sesama makhluk, amal hati dan jasmani. Amal-amal ini ﴾ خَيۡرٌ عِندَ رَبِّكَ ثَوَابٗا وَخَيۡرٞ مَّرَدًّا 76 ﴿ "lebih baik pahalanya di sisi Rabbmu dan lebih baik akhirnya," maksudnya lebih baik pahala dan ganjarannya di sisi Allah, dan lebih banyak manfaat dan balasannya bagi si pelaku. Ungkapan di atas termasuk penggunaan isim tafdhil (bentuk superlative) yang bukan pada tempatnya. Karena, tidak ada amalan yang berman-faat selain amal shalih, pahalanya tidak lestari bagi pemiliknya lagi tidak berguna. Aspek relevansi mengapa Allah menyebutkan amal-amal shalih yang kekal - wallahu a'lam– (dengan ayat sebe-lumnya) adalah bahwa setelah Allah menyebutkan kisah orang-orang zhalim yang menjadikan taraf kondisi dunia berupa kekayaan dan anak, dan kedudukan yang baik sebagai petunjuk kemuliaan pemiliknya (di akhirat), maka Allah ingin memberitahukan di sini (dalam ayat ini) bahwa persoalannya tidak sebagaimana yang mereka sangka. Akan tetapi, amalan yang menjadi pertanda keba-hagiaan dan penebar keberuntungan adalah segala sesuatu yang disukai dan diridhai oleh Allah.
Tandis qu’Il accordera un répit aux mécréants afin qu’ils s’égarent plus encore, Il fera accroître la foi et l’obéissance des croyants et multiplier les bonnes œuvres qui les mèneront au bonheur éternel. Ô Messager, ceci est une rétribution de ton Seigneur plus utile au serviteur qui lui permettra d’aller vers une fin plus heureuse.
Những kẻ lầm lạc bị Allah gia tăng thêm sự lầm lạc, trái ngược với họ, những người có đức tin sẽ được Allah gia tăng sự Chỉ Đạo, họ trở nên tuân lệnh Ngài nhiều hơn và làm nhiều việc làm thiện tốt hơn. Và các việc làm thiện tốt đối với Thượng Đế của Ngươi - hỡi Thiên Sứ Muhammad - mới là điều dẫn tới sự hạnh phúc vĩnh cửu và sẽ mang lại phần thưởng tốt đẹp và kết cục phúc lành ở nơi Ngài.
Sapıklıklarını arttırmaları için onlara mühlet vermesinin karşılığında, Yüce Allah hidayet bulanların iman ve itaatlerini artırır. -Ey Resul!- Rabbinin katında, karşılık ve hayırlı akıbet bakımından ebedî saadete götüren salih ameller daha faydalıdır.
Non hai visto, o Messaggero, colui che ha rinnegato le Nostre prove, e che ha rinnegato il Nostro avvertimento, e che disse: "Se quando morirò verrò riportato in vita, avrò molta ricchezza e molti figli"?
Commentary
لَأُوتَيَنَّ مَالًا وَوَلَدًا ("I shall certainly be given wealth and children". - 19:77) Bukhari and Muslim relate the story of Sayyidna Khabab Ibn Al-'Aratt ؓ who had lent some money to ` As Ibn Wa’ il. When pressed to return the loan, ` As Ibn Wa’ il said that he would not make the payment until he (Sayyidna Khabab ؓ dissociated himself from the Holy Prophet ﷺ . Sayyidna Khabab ؓ replied that he would never do that - not until ` As was dead and rose to life again. At this ` As Ibn Wa’ il said, "What? Will I be brought to life again after I am dead? If so I will repay the loan only after I am brought back to life again because even then I will have my wealth and my children." (Qurtubi)
Này Thiên Sứ Muhammad! Ngươi có thấy chăng kẻ phủ nhận Bức Thông Điệp của TA (Allah) và bác bỏ lời hứa thưởng phạt của TA lại nói: "Nếu tôi chết tôi sẽ được cho sống lại và được ban cho nhiều tài sản và con cái" không?
-Ey Resul!- Delillerimiz ve tehdidimiz hakkında kâfir olup: "Ben ölüp yeniden diriltildiğimde bana çok mal ve evlat verilecek!" diyen kimseyi gördün mü?
Refuting the Disbelievers Who claim that They will be given Wealth and Children in the Hereafter
Imam Ahmad reported from Khabbab bin Al-Aratt that he said, "I was a blacksmith and Al-" ®256؛لs bin Wa'il owed me a debt. So I went to him to collect my debt from him. He said to me, `No, by Allah, I will not pay my debt to you until you disbelieve in Muhammad ﷺ.' I replied to him, `No, by Allah, I will not disbelieve in Muhammad ﷺ until you die and are resurrected again.' He then said to me, `Verily, if I die and am resurrected, and you come to me, I will also have abundance of wealth and children and I will repay you then.' Then, Allah revealed these Ayat,
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.") until,
وَيَأْتِينَا فَرْداً
(and he shall come to Us alone.) This was also recorded by the two compilers of the Sahihs and other collections as well. In the wording of Al-Bukhari it states that Khabbab said, "I used to be a blacksmith in Makkah and I made a sword for Al-" ®256؛لs bin Wa'il. So I went to him to collect my pay from him..." then he mentioned the rest of the Hadith and he said,
أَمِ اتَّخَذَ عِندَ الرَّحْمَـنِ عَهْداً
(or has he taken a covenant from the Most Gracious) "This means an agreement. " Concerning Allah's statement,
أَطَّلَعَ الْغَيْبَ
(Has he known the Unseen) This is a rejection of the person who says,
لأوتَيَنَّ مَالاً وَوَلَداً
(I shall certainly be given wealth and children.) Meaning, on the Day of Resurrection. In other words, "Does he know what he will have in the Hereafter, to such an extent that he can swear to it"
أَمِ اتَّخَذَ عِندَ الرَّحْمَـنِ عَهْداً
(or has he taken a covenant from the Most Gracious) Or has he received a promise from Allah that he will be given these things It has already been stated that in Sahih Al-Bukhari it is mentioned that covenant means an agreement. Concerning Allah's statement,
كَلاَّ
(Nay,) This is a participle that opposes what came before it and gives emphasis to what follows it.
سَنَكْتُبُ مَا يَقُولُ
(We shall record what he says,) what he is seeking, and his idea that he has given himself about what he hopes for, and his disbelief in Allah the Most Great.
وَنَمُدُّ لَهُ مِنَ الْعَذَابِ مَدّاً
(We shall increase his torment. ) This is referring to what will happen in the abode of the Hereafter, because of his saying his disbelief in Allah in this life.
وَنَرِثُهُ مَا يَقُولُ
(And We shall inherit from him all that he speaks of,) His wealth and children. It means, "We will take all of this from him, in opposition to his claim that he will be given more wealth and children in the Hereafter than he had in this life." To the contrary, in the Hereafter that which he had in this life will be taken from him. This is why Allah says,
وَيَأْتِينَا فَرْداً
(And he shall come to Us alone.) without wealth or children.
وَاتَّخَذُواْ مِن دُونِ اللَّهِ ءالِهَةً لِّيَكُونُواْ لَهُمْ عِزّاً
كَلاَّ سَيَكْفُرُونَ بِعِبَـدَتِهِمْ وَيَكُونُونَ عَلَيْهِمْ ضِدّاً
Saka nakita mo ba, O Sugo, ang tumangging sumampalataya sa mga katwiran Namin at nagkaila sa banta Namin? Nagsabi siya: "Kung mamamatay ako at bubuhayin ako ay talagang magbibigay nga sa akin ng maraming yaman at mga anak."
Have you, O messenger, seen the man who denies My evidences, rejects My warning and says: If I die and am resurrected, I will certainly be given a lot of wealth and children?
Zar se, Poslaniče, ne čudiš nevjernicima koji poriču Allahova znamenja i negiraju naše opomene na Dan suda, i govore da će na ahiretu biti u dobrom položaju, da će mu biti dati užici i da će biti sa svojom djecom!
Mensajero, ¿has visto al hombre que niega Mis evidencias, rechaza Mi advertencia y dice: “Si muero y resucito, me darán muchas riquezas e hijos”?
77- Ayetlerimizi inkar edip de:“Bana (ahirette) kesinlikle mal ve evlât verilecek” diyen kimseyi gördün mü?!
78- Acaba o, gayba mı muttali olmuş yoksa Rahmân’dan bir söz mü almış?
79- Asla! Onun dediğini yazacağız ve azabını da uzattıkça uzatacağız.
80- O söylediklerini de ondan miras alacağız ve o, bize tek başına gelecek.
77. Yani sen, şu Allah’ın âyetlerini inkar eden, sonra da ahirette kendisine mutlaka mal ve evlât verilecektir, yani cennet ehlinden olacaktır diye büyük bir iddiada bulunan kâfirin durumuna hayret etmez misin? Gerçekten bu en hayret edilecek işlerdendir. Eğer o Allah’a iman eden bir kimse olup da böyle bir iddiada bulunmuş olsaydı, iş kolaydı. Bu âyet-i kerime her ne kadar belirli bir kâfir hakkında inmiş ise de aslında hak üzere olduğunu ve cennet ehlinden olacağını ileri süren bütün kâfirleri kapsamına alır. Allah, böyle bir kimseyi azarlamak ve yalanlamak üzere şöyle buyurmaktadır:
78. “Acaba o, gayba mı muttali olmuş?” Yani onun bilgisi gaybı kuşatmış da ileride ne olacağını ve kıyamet gününde kendisine mal ve evlât verileceğini bilecek hale mi gelmiş? “Yoksa” bu söylediklerine nail olacağına dair “Rahmân’dan bir söz mü almış?” ki öyle bir şey yoktur. Böylelikle onun, bu iddiayı kendiliğinden uydurduğu ve bilgi sahibi olmadığı bir şeyi söylediği anlaşılmaktadır. Bu şekilde kısım kısım konunun ele alınması ve tekrar tekrar söz konusu edilmesi, gerçekten en ileri derecede susturucu delilleri ihtiva etmekte ve onlara karşı hakkın delilini ortaya koymaktadır. Şöyle ki ahiret gününde Allah nezdinde bir hayır elde edeceğini iddia eden kimse ya bu sözlerini gelecekteki gaybe dair bilgisine istinaden söylemektedir. Oysa gaybe dair bilginin yalnızca Allah’a ait olduğu bilinen bir husustur. Hiç kimse gelecekteki gaybi hususlara dair bir şey bilemez. Bundan Yüce Allah’ın peygamberlerini muttali kıldığı bazı şeyler müstesnadır. Böyle bir iddiada bulunan kişi, ikinci ihtimal olarak da Allah'tan bu konuda bir söz almış olabilir. Bu da ancak Allah’a imanla ve peygamberlerine tâbi olmakla olabilir. Çünkü Allah, böyle yapan söz sahiplerine ahirette kurtulacaklarını ve umduklarını elde edeceklerini bildirmiş ve taahhüd etmiştir. Bu iki husus da söz konusu olmadığına göre böyle bir iddianın batıl olduğu ortaya çıkmaktadır. Bundan dolayı da Yüce Allah şöyle buyurmaktadır:
79. “Asla!” Durum, onun iddia ettiği gibi değildir. Bu iddiada bulunan kimsenin gaybı bilmiş olması söz konusu değildir. Çünkü o, kâfirdir ve peygamberlerin getirdikleri risalet bilgisine kısmen de olsa sahip değildir. Küfrü ve imansızlığı sebebiyle Rahmân olan Allah nezdinden bir söz alma imkanı da yoktur. Aksine o, iddiasının tam zıddını hak etmiştir. Onun bu söylediği sözler de cezalarını görmesi, bunun karşılığını alması için yazılmaktadır. Bundan dolayı Yüce Allah şöyle buyurmaktadır: “Onun dediğini yazacağız ve azabını da uzattıkça uzatacağız.” Yani sapıklığı ve azgınlığı arttığı gibi çeşitli azaplarını da arttırağız.
80. “O söylediklerini de ondan miras alacağız.” Malını da evlâtlarını da miras alacağız, dünyadan ahirete tek başına malsız, evlâtsız, yardımcısız ve ona destek verecek kimsesi olmaksızın intikal edecektir. “Ve o, bize tek başına gelecek.” Ve oldukça vahim bir azap görecektir ki bu, onun gibi zalimlerin cezasıdır.
Lalu apakah engkau -wahai Rasul- telah melihat orang yang kafir kepada bukti kebenaran Kami, dan ingkar terhadap ancaman Kami sembari mengatakan, "Jika aku mati, dan dibangkitkan maka pasti aku akan diberikan harta dan anak-anak yang banyak."
"Maka apakah kamu telah melihat orang yang kafir kepada ayat-ayat Kami, dan dia mengatakan, 'Pasti aku akan diberi harta dan anak.' Adakah ia melihat yang ghaib atau dia telah membuat perjanjian di sisi Rabb Yang Maha Pemurah? Sekali-kali tidak, Kami akan menulis apa yang dia katakan, dan benar-benar Kami akan memperpanjang azab untuknya. Dan Kami akan mewarisi apa yang dia katakan itu, dan dia akan datang kepada Kami se-orang diri." (Maryam: 77-80).
(77) Maksudnya, tidakkah engkau heran terhadap kondisi orang kafir ini, yang menggabungkan antara kekufurannya terha-dap ayat Allah dan pengakuannya bahwa dia akan diberikan harta dan anak di akhirat kelak? Maksudnya, dia menjadi penghuni surga. Ini termasuk hal yang sangat aneh. Kalaulah dia seorang yang beriman kepada Allah kemudian melontarkan pengakuan ini, tentulah masih bisa diterima.
Ayat ini, meskipun turun berkaitan dengan orang kafir ter-tentu[27], namun mencakup semua orang kafir yang menyangka bahwa dirinya di atas kebenaran dan termasuk penduduk surga.
(78) Maka Allah berfirman untuk mencelanya dan menya-takan kedustaannya, ﴾ أَطَّلَعَ ٱلۡغَيۡبَ ﴿ "Adakah dia telah melihat yang ghaib," maksudnya apakah ilmunya melingkupi hal-hal yang ghaib, se-hingga dia dapat mengetahui peristiwa yang akan terjadi, dan bahwa termasuk dalam lingkup yang akan terjadi yaitu dia akan diberikan kekayaan dan anak pada Hari Kiamat. ﴾ أَمِ ٱتَّخَذَ عِندَ ٱلرَّحۡمَٰنِ عَهۡدٗا ﴿ "Atau dia telah membuat perjanjian di sisi Rabb Yang Maha Pemurah," bahwasanya dia akan memperoleh sesuatu yang diucapkan itu. Pengertiannya, tidak ada sedikit pun yang nyata. Maka dapat diketahui bahwa dia telah mengada-adakan kebohongan, berbicara tentang sesuatu yang tidak dia ketahui. Klasifikasi dan pengulangan ini merupakan bentuk konsekuensi logis dan penegakan hujjah yang benar-benar tegas. Sesungguhnya orang yang mengaku bahwa dia akan mendapatkan kebaikan di akhirat di sisi Allah, maka dia tidak lepas dari dua keadaan:
Pertama, perkataannya itu bersumber dari pengetahuan tentang hal-hal ghaib di masa yang akan datang. Dan perkara ini sudah diketahui, bahwa ini hanya milik Allah semata, tidak ada seorang pun yang mengetahui perkara ghaib di masa yang akan datang, kecuali peristiwa yang diperlihatkan oleh Allah kepada para rasulNya.
Kedua, sang pengucap adalah orang yang sudah membuat perjanjian dengan Allah, dengan beriman kepadaNya dan meng-ikuti para rasulNya, yang sudah dijanjikan oleh Allah bagi para pelakunya, dan Dia menetapkan bahwa mereka adalah para pen-duduk akhirat, yang selamat dan beruntung.
Jika kedua hal ini tidak ada (pada orang-orang kafir itu), maka dapat diketahui kepalsuan pengakuan tersebut.
(79) Oleh karenanya, Allah berfirman, ﴾ كـَلَّاۚ ﴿ "Sekali-kali tidak," maksudnya, faktanya tidak seperti yang mereka sangka. Orang yang mengucapkan hal itu tidak memiliki ilmu tentang perkara-perkara yang ghaib. Karena dia orang kafir yang tidak memiliki ilmu risalah-risalah (para rasul). Dan dia (pun) tidak membuat janji dengan Allah karena kekufurannya dan ketiadaan imannya. Bahkan dia pasti menerima keadaan yang sebaliknya dari apa yang diucapkannya itu. Dan ucapannya itu ditulis dan dijaga agar mendapatkan balasan dan dihukum atas dasar itu. Karenanya, Allah berfirman, ﴾ سَنَكۡتُبُ مَا يَقُولُ وَنَمُدُّ لَهُۥ مِنَ ٱلۡعَذَابِ مَدّٗا 79 ﴿ "Kami akan menulis apa yang dia katakan, dan benar-benar Kami akan memper-panjang azab untuknya," maksudnya Kami akan menambahkan ber-bagai jenis azab, sebagaimana kian bertambahnya kekeliruan dan kesesatannya.
(80) ﴾ وَنَرِثُهُۥ مَا يَقُولُ ﴿ "Dan Kami akan mewarisi sesuatu yang dia katakan itu," maksudnya Kami mewarisi harta dan anak, sehingga dia keluar dari dunia seorang diri, tanpa harta, keluarga, tanpa pembela dan tanpa penolong ﴾ وَيَأۡتِينَا فَرۡدٗا 80 ﴿ "dan dia akan datang kepada Kami seorang diri," maka dia menyaksikan keburukan azab, yang merupakan balasan bagi orang-orang semacamnya dari ka-langan orang-orang zhalim.
Ô Messager, as-tu vu celui qui n’accorde aucun crédit à Nos arguments et rejette Notre avertissement ? Il dit en effet: Lorsque je mourrai et serai ressuscité, on m’octroiera de grandes richesses et une descendance nombreuse.
Conosce forse l'Ignoto, così da dire ciò che dice con convinzione, o ha forse stipulato un patto col suo Dio, che prevede di farlo entrare in Paradiso concedendogli ricchezze e figli?!
Does he have knowledge of the Ghaib and therefore he said that with some proof? Or does he have a pledge with his Lord to enter him into paradise and to give him wealth and children?
O gaybı bildi de elinde bir kanıt olduğu için mi böyle söyledi? Yoksa Rabbinden kendisini cennete girdireceğine, mal ve evlat verileceğine dair bir söz mü aldı?
Apakah ia benar-benar mengetahui perkara gaib sehingga menyatakan hal itu dengan bukti yang jelas?! Atau apakah ia telah membuat perjanjian di sisi Tuhannya agar ia pasti akan dimasukkan ke dalam surga dan dikaruniakan harta dan anak-anak?!
This verse is an answer to ` As Ibn Wa’ ils boastful claim. How does he know that when he is brought back to life he will still have his wealth and children?
أَطَّلَعَ الْغَيْبَ (Has he peeped in the unseen - 19:78) It is obvious that nothing of this kind has happened. Then why has he considered it as a surety?
أَمِ اتَّخَذَ عِندَ الرَّحْمَـٰنِ عَهْدًا
“ Or taken a covenant with The Rahman (All-Mercifull)”
Or has he entered into a covenant with Allah Ta` ala and obtained a promise from Him for his wealth and his children?
¿ Acaso tiene conocimiento de lo oculto y, por lo tanto, dijo eso con alguna prueba? ¿O tiene un pacto con su Señor para ingresarlo en el Paraíso y darle riqueza e hijos?
Est-il au fait de l’Invisible lorsqu’il dit cela ou s’appuie-t-il sur une preuve tangible ? Ou encore, a-t-il obtenu l’engagement d’Allah de le faire entrer en Paradis et de lui accorder ce qu’il prétend ?
Nakaalam ba siya sa Lingid kaya nagsabi siya ng sinabi niya ayon sa patunay? O gumawa siya sa ganang Panginoon niya ng isang kasunduan na talagang papasukin nga siya sa Paraiso at bibigyan nga siya ng yaman at mga anak?
Chẳng lẽ y đã thực sự biết rõ về những điều vô hình nên đã dám khẳng định như thế?! hay chẳng lẽ y đã nhận được một sự cam kết từ Thượng Đế của y rằng Ngài sẽ để y vào Thiên Đàng và sẽ ban cho y tài sản và con cái?!
Je li on spoznao onostrano, nevidljivo, pa da za to što tvrdi dokaz ima, ili mu je pak Milostivi Allah obećao da će ga u džennet uvesti, dati mu imetak i djecu!?
The matter is not as he claimed. I will certainly record what he says and does; and I will give him a punishment over and above his punishment because of the falsehood that he claims.
Ang usapin ay hindi gaya ng inangkin niya! Magsusulat Kami ng sinasabi niya at ginagawa niya, at magdaragdag Kami sa kanya ng pagdurusa sa ibabaw ng pagdurusa niya dahil sa pag-aangkin niya ng kabulaanan.
İş onun iddia ettiği gibi değildir. Onun söylediklerini de yaptıklarını da yazacağız. Batıl bir iddiada bulunduğu için azabına azap katacağız.
Hal itu sama sekali tidak seperti yang ia klaim! Kami akan menuliskan apa yang ia katakan dan amalkan, lalu Kami akan menambah azabnya di samping azab yang mesti ia dapatkan lantaran klaimnya yang batil itu.
Le cose non stanno come dice: Noi annoteremo ciò che insinua e che compie, e aggiungeremo altra punizione alla sua punizione per le falsità che insinua.
Ce n’est pas le cas, contrairement à ses allégations. Nous consignerons ses paroles et ses agissements et dédoublerons son châtiment pour ses allégations mensongères.
Niti je spoznao nevidljivo, niti je od Allaha obećanje primio, nego je lažac. Sveznajući Allah zapisat će njegove laži i dat će mu veoma golemu patnju zato što je neistine iznosio.
El asunto no es como ha dicho. Sin duda registraré lo que dice y hace, y le daré un castigo por encima de lo que merece debido a la falsedad que afirma.
Sự việc chắc chắn không như y đã khẳng định. TA (Allah) sẽ cho ghi lại những gì y nói cũng như những gì y làm và chắc chắn TA sẽ tăng thêm mức hình phạt cho y về những điều ngụy tạo mà y đã bịa ra.
E noi erediteremo le ricchezze e i figli che avrà lasciato dopo averlo portato alla rovina, e sarà condotto a noi solo, nel Giorno della Resurrezione, e gli saranno state sottratte le ricchezze e il rango di cui godeva.
Nous récupèrerons alors les biens et la descendance qu’il a laissés après l’avoir anéanti et il viendra à Nous seul le Jour de la Résurrection, dépourvu de la richesse et du prestige qui faisaient sa force dans le bas monde.
Yo heredaré las riquezas y los hijos que deje atrás después de que lo destruya, y él comparecerá solo ante Nosotros en el Día del Juicio, junto con la riqueza y la fama que disfrutó y que le serán arrebatadas.
A sve ono što mu je Allah, džellešanuhu, dao, oduzet će mu kad ga uništi, pa će pred Nas stati sām, bez pomagača i ma kakvog oslonca.
Magmamana Kami sa kanya ng naiwan niya na yaman at anak matapos ng pagpahamak Namin sa kanya. Darating siya sa Amin sa Araw ng Pagbangon nang bukod, na inalis mula sa kanya ang dati niyang tinatamasa mula sa yaman at mula sa reputasyon.
I shall inherit the wealth and children he leaves behind after I destroy him, and he will come to Us on the Day of Judgement all alone, with the wealth and fame that he enjoyed having been taken away from him.
Biz onu helak ettikten sonra bıraktığı malının ve evlatlarının mirasçısı olacağız. Kıyamet günü keyif sürdüğü malı ve makamı kendisinden alınmış bir şekilde tek başına bize gelecektir.
TA (Allah) sẽ thừa kế những gì y bỏ lại từ tài sản và con cái sau khi TA hủy diệt y và vào Ngày Phán Xét y sẽ đến trình diện TA đơn lẻ một mình, chẳng có gì giúp được y cả.
وَنَرِثُهُ مَا يَقُولُ
"And We will inherit from him what he is talking about" - 19:80.
It is foolish of him to talk about retaining his wealth and children in the Hereafter because he will have to leave behind even these things which he possesses in this world, and his wealth and children will all revert to Allah Ta’ ala.
وَيَأْتِينَا فَرْدًا
"And he.will come to Us all alone" - 19:80.
And on the Day of Judgment he will appear in God's presence one without his wealth and his children.
When a man acquires a certain amount of wealth and power, he develops a misplaced self-confidence, says things he should not and behaves in a manner that ill befits his true position. An incident, which occurred in Makkah, illustrates behaviour of this kind. ‘As ibn Wa’il, a pagan chief of Makkah, owed some money to one Khabbab ibn al-Arat. When the latter demanded his money back, ‘As ibn Wa’il promised to repay the amount if Khabbab disowned allegiance to Muhammad. The latter answered: ‘I will never disown Muhammad, even if you were to die and be born again.’ Hearing this, ‘As ibn Wa’il, answered that when he was born again, and possessed wealth and progeny, then he would repay the amount. All this is false self-confidence and an empty boast, which are of no avail to anybody.
Kami akan mewarisi apa yang ia tinggalkan berupa harta dan anak setelah Kami mewafatkannya, lalu ia mendatangi Kami hari Kiamat kelak dalam keadaan seorang diri tanpa memiliki suatu harta atau pangkat kedudukan yang dahulu ia nikmati.
Orang-orang musyrik itu mengambil tuhan-tuhan lain selain Allah, dengan harapan agar mereka menjadi penolong dan pelindung yang melindungi dan menolong mereka.
Los idólatras adoptaron medios de adoración que no tienen que ver con Al-lah, para que pudieran ser un apoyo y una fuente de protección para ellos.
81- Kendilerine izzet ve kuvvet sağlasınlar diye Allah’tan başka birtakım ilâhlar edindiler.
82- Asla! O ilahları (kıyamette) onların ibadetlerini inkar edecek ve onlara karşı olacaklardır.
83- Bilmez misin ki biz, şeytanları kâfirlerin üzerine salarız da onları (isyana) alabildiğine teşvik ederler.
84- Sen onların aleyhlerinde acele etme. Zira biz, onlar için gün sayıyoruz.
[81-82. Müşrikler, Allah'ın dışında birtakım ilahlar edinip onlara ibadet ediyorlar ve bunu da o ilahlar kendilerine yardım etsin diye ve onlar sayesinde izzete kavuşmak için yapıyorlar. Ama durum iddia ettikleri gibi değildir. O ilahlar onlar için güç ve izzet sebebi olmayacaktır. Aksine bu ilahlar ahirette onların ibadetlerini inkar edeceklerdir ve düşündüklerinin aksine onlara düşmanlık edip onları yalanlayan hasımlar olacaklardır.]
83. “Bilmez misin ki biz, şeytanları kâfirlerin üzerine salarız da onları (isyana) alabildiğine teşvik ederler.” Bu, Yüce Allah’ın kâfirlere olan bir cezasıdır. Çünkü onlar Allah’ın yoluna bağlanmadılar, Allah’ın ipine tutunmadılar; aksine O’na ortak koştular ve O’nun düşmanları olan şeytanları dost edindiler. Allah da bu şeytanları onlara musallat kıldı ve onların arkadaşları yaptı. Şeytanlar onları isyana doğru sürükler, küfre doğru hızlıca götürürler. Onlara vesveseler verip telkinlerde bulunur, batılı süslü, hakkı da çirkin gösterirler. Böylelikle kalplerine batıl sevgisi yerleşir ve bu sevgi kalplerine işler. Böylece bu kimseler, tıpkı hak sahibinin hakkı uğrunda çalışıp da bütün gayretiyle onu zafere ulaştırması gibi batılları uğrunda çalışırlar ve batıl yolunda hak ehline karşı mücadele verirler. Bütün bunlar ise onların gerçek dosttan yüz çevirmelerinin ve kendisine düşman olanı dost edinmelerinin bir cezasıdır. Bu nedenle de Allah, o düşmanı onun üzerinde musallat ve otorite sahibi kılmıştır. Yoksa bir kimse Allah’a iman edip O’na tevekkül edecek olursa hiçbir zaman şeytanın onun üzerinde bir tasallutu ve otoritesi olamaz. Nitekim Yüce Allah şöyle buyurmaktadır:“Doğrusu iman edip de yalnız Rablerine tevekkül edenler üzerinde onun hiçbir hakimiyeti yoktur. Onun hakimiyeti ancak kendisini dost edinip de onu Allah’a ortak koşanlar üzerindedir.”(el-Nahl, 16/99-100)
84. Yani şu azabı çabucak isteyen kâfirler için acele etme! “Zira biz, onlar için gün sayıyoruz.” Yani onların sayılı günleri vardır. Ne bu günlerden öne geçebilirler, ne de sonraya kalabilirler. Onlara mühlet veririz. Allah’ın emrine dönsünler diye bir süre onlara ceza göndermeyiz. Ancak bu verilen süre onlara fayda sağlamayacak olursa onları aziz ve muktedir olanın yakalayışı ile yakalarız.
Les polythéistes ont adopté des divinités à la place d’Allah afin qu’ils les secourent et les assistent.
Gli idolatri inventarono degli idoli all'infuori di Allāh, affinché fossero loro protettori e tutori e potessero sostenerli.
Man wants to be able to do whatever he likes in this world, but at the same time he does not want to be made to suffer the consequences of his wrongdoings. Naturally, such leniency is not to be expected from God. Therefore, man courts such beings as are supposedly near and dear to God and who could plead his case to Him. But such a course of action, based as it is on false conjectures, will be of no avail to him or to anybody else. So much so that even those beings whom he had supposed to be partners of God and whom he ritually worshipped, will themselves disown him on Judgement Day. They will show him nothing but hatred.
"[Dan mereka telah mengambil sembahan-sembahan selain Allah agar sembahan-sembahan itu menjadi pelindung bagi mereka. Sekali-kali tidak. Kelak mereka itu akan mengingkari penyem-bahan (para pengikutnya) terhadapnya, dan mereka (sesembahan-sesembahan) itu akan menjadi musuh bagi mereka]. Tidakkah kamu lihat, bahwasanya Kami telah mengirim setan-setan itu ke-pada orang-orang kafir untuk menghasung mereka membuat maksiat dengan sungguh-sungguh, maka janganlah kamu tergesa-gesa memintakan siksa terhadap mereka, karena sesungguhnya Kami hanya menghitung datangnya (hari siksaan) untuk mereka dengan perhitungan yang teliti." (Maryam: 81-84).
(83) Ini merupakan salah satu azab buat orang kafir. Yaitu, tatkala mereka tidak beriman kepada Allah dan tidak berpegang teguh dengan tali Allah, justru menyekutukan sesuatu dengan Allah dan berwala' (setia) kepada musuh-musuhNya, dari kalangan setan; Allah memberikan kekuasaan pada setan atas mereka dan memasung mereka. Maka mulailah setan-setan mendorong mereka dengan sungguh-sungguh untuk melakukan perbuatan maksiat. Maksudnya, benar-benar memprovokasi dan membuat gelisah mereka kepada perbuatan kufur. Setan menghembuskan bisikan-bisikan kepada mereka, mengondisikan kebatilan dalam rupa yang indah dalam pandangan mereka dan memburukkan (potret) kebenaran pada mata mereka. Sehingga kecintaan kepada kebatilan menembus dan meresap dalam hatinya. Akibatnya, dia pun ber-usaha untuk meraihnya sebagaimana seorang pemilik hak berusaha meraih haknya, membelanya dengan segenap kemampuannya dan memerangi orang-orang yang berada di atas al-Haq dalam rangka kebatilan. Ini semua adalah balasan baginya, karena dia berpaling dari walinya (Allah) dan loyal kepada musuhNya (setan), dampak-nya Allah memberikan kekuasaan kepada setan terhadapnya.
Kalau tidak demikian keadaannya, seandainya dia (mau) beriman kepada Allah dan bertawakal kepadaNya, niscaya setan tidak memiliki kekuasaan sedikit pun atas dirinya. Sebagaimana Allah berfirman,
﴾ إِنَّهُۥ لَيۡسَ لَهُۥ سُلۡطَٰنٌ عَلَى ٱلَّذِينَ ءَامَنُواْ وَعَلَىٰ رَبِّهِمۡ يَتَوَكَّلُونَ 99 إِنَّمَا سُلۡطَٰنُهُۥ عَلَى ٱلَّذِينَ يَتَوَلَّوۡنَهُۥ وَٱلَّذِينَ هُم بِهِۦ مُشۡرِكُونَ 100 ﴿
"Sesungguhnya setan itu tidak ada kekuasaannya atas orang-orang yang beriman dan bertawakal kepada Rabbnya. Sesungguhnya kekuasaan-nya (setan) hanyalah atas orang-orang yang menjadikannya sebagai pe-mimpin dan atas orang-orang yang mempersekutukannya dengan Allah." (An-Nahl: 99-100).
(84) ﴾ فَلَا تَعۡجَلۡ عَلَيۡهِمۡۖ ﴿ "Maka janganlah kamu tergesa-gesa (me-mintakan siksa) terhadap mereka," yaitu siksa terhadap orang-orang kafir yang meminta disegerakan azab. ﴾ إِنَّمَا نَعُدُّ لَهُمۡ عَدّٗا 84 ﴿ "Karena sesungguhnya Kami hanya menghitung datangnya (hari siksaan) untuk mereka dengan perhitungan yang teliti," maksudnya, mereka men-dapatkan hari-hari yang telah ditentukan, tidak bisa diajukan dan tidak bisa ditunda. Kami menunda azab bagi mereka dan bersikap lunak untuk beberapa saat saja agar mereka (dapat) memperhati-kan ayat-ayat Allah. Sampai ketika tidak berfungsi lagi kesempatan itu buat mereka, niscaya Kami akan menyiksa mereka dengan sik-saan Dzat Yang Mahaperkasa lagi Mahakuasa.
Kendilerine yardım edip destekçi olsunlar diye müşrikler, Allah'tan başka ilahlar edindiler.
The Idols of the Polytheists will deny Their Worship
Allah, the Exalted, informs about the disbelievers who associate partners with their Lord, that they have taken gods besides Allah, so that these gods may be a source of honor and might for them. They think that these gods give them power and make them victorious. Then, Allah mentions that the matter is not as they claim, and it will not be as they hope. He says,
كَلاَّ سَيَكْفُرُونَ بِعِبَـدَتِهِمْ
(Nay, but they will deny their worship of them,) on the Day of Judgement.
وَيَكُونُونَ عَلَيْهِمْ ضِدّاً
(and will become their adversaries.) This means that they will be foes in a state other than what they think about these gods. This is similar to Allah's statement,
وَمَنْ أَضَلُّ مِمَّن يَدْعُو مِن دُونِ اللَّهِ مَن لاَّ يَسْتَجِيبُ لَهُ إِلَى يَوْمِ الْقِيَـمَةِ وَهُمْ عَن دُعَآئِهِمْ غَـفِلُونَ - وَإِذَا حُشِرَ النَّاسُ كَانُواْ لَهُمْ أَعْدَآءً وَكَانُواْ بِعِبَادَتِهِمْ كَـفِرِينَ
(And who is more astray than one who calls upon, besides Allah, such as will not answer him till the Day of Resurrection, and who are (even) unaware of their calls to them And when mankind are gathered, they will become their enemies and will deny their worshipping.) 46:5-6 As-Suddi said,
كَلاَّ سَيَكْفُرُونَ بِعِبَـدَتِهِمْ
(Nay, but they will deny their worship of them,) "This means their worshipping of the idols. " Allah said,
وَيَكُونُونَ عَلَيْهِمْ ضِدّاً
(and will become their adversaries) contrary to what they hoped for from these gods. As-Suddi said,
وَيَكُونُونَ عَلَيْهِمْ ضِدّاً
(and will become their adversaries.) "They will be in severe opposition and argument." Ad-Dahhak said,
وَيَكُونُونَ عَلَيْهِمْ ضِدّاً
(and will become their adversaries.) "This means enemies."
The Power of the Devils over the Disbelievers
Concerning Allah's statement,
أَلَمْ تَرَ أَنَّآ أَرْسَلْنَا الشَّيَـطِينَ عَلَى الْكَـفِرِينَ تَؤُزُّهُمْ أَزّاً
(See you not that We have sent the Shayatin against the disbelievers to push them to do evil.) `Ali bin Abi Talhah said that Ibn `Abbas said, "They will lead them astray with temptation." Al-`Awfi said that Ibn `Abbas said, "They will incite them against Muhammad and his Companions." Qatadah said, "They will harass them and disturb them until they disobey Allah." `Abdur-Rahman bin Zayd said, "This is similar to Allah's statement,
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 Concerning Allah's statement,
فَلاَ تَعْجَلْ عَلَيْهِمْ إِنَّمَا نَعُدُّ لَهُمْ عَدّاً
(So make no haste against them; We only count out to them a (limited) number.) This means, "Do not be hasty with the punishment that is going to befall them, O Muhammad."
إِنَّمَا نَعُدُّ لَهُمْ عَدّاً
(We only count out to them a number. ) This means, "We are only delaying them for a fixed appointment whose time is numbered. They are destined for that and there is no escaping the torment of Allah and His exemplary punishment." Allah says,
وَلاَ تَحْسَبَنَّ اللَّهَ غَـفِلاً عَمَّا يَعْمَلُ الظَّـلِمُونَ
(And consider not that Allah is unaware of that which the wrongdoers do.) 14:42 And He says,
فَمَهِّلِ الْكَـفِرِينَ أَمْهِلْهُمْ رُوَيْداً
(So give a respite to the disbelievers; deal gently with them for a while.) 86:17 And Allah says,
إِنَّمَا نُمْلِى لَهُمْ لِيَزْدَادُواْ إِثْمَاً
(We postpone the punishment only so that they may increase in sinfulness.) 3:178
نُمَتِّعُهُمْ قَلِيلاً ثُمَّ نَضْطَرُّهُمْ إِلَى عَذَابٍ غَلِيظٍ
(We let them enjoy for a little while, then in the end We shall oblige them to (enter) a great torment.) 31:24
قُلْ تَمَتَّعُواْ فَإِنَّ مَصِيرَكُمْ إِلَى النَّارِ
(Say: "Enjoy! But certainly, your destination is the (Hell) Fire.") 14:30 As-Suddi said,
إِنَّمَا نَعُدُّ لَهُمْ عَدّاً
(We only count out to them a (limited) number. ) means years, months, days and hours."
يَوْمَ نَحْشُرُ الْمُتَّقِينَ إِلَى الرَّحْمَـنِ وَفْداً
وَنَسُوقُ الْمُجْرِمِينَ إِلَى جَهَنَّمَ وِرْداً
Gumawa ang mga tagapagtambal para sa kanila ng mga sinasamba bukod pa kay Allāh upang magkaroon sila ng tagapagtaguyod at tagatulong na maiaadya sila sa pamamagitan ng mga ito.
The idolaters have taken for themselves things of worship other than Allah, so that they may be a support and source of assistance for them.
Nevjernici imaju nekakva božanstva kojima se, a ne Uzvišenom Allahu, klanjaju, i traže od njih ponos i veličinu.
Những kẻ thờ đa thần nhận lấy các đấng thờ phượng ngoài Allah mục đích để chúng trợ giúp và phù hộ cho họ.
El asunto no es como piensan. Estos ídolos que adoraron en lugar de a Al-lah rechazarán la adoración de los idólatras en el Día del Juicio. Se desligarán de ellos y se convertirán en sus adversarios.
Hal itu sama sekali tidak seperti yang mereka klaim! Tuhan-tuhan yang mereka sembah selain Allah ini kelak akan mengingkari penyembahan orang-orang musyrik itu terhadap mereka pada hari Kiamat, berlepas diri dari mereka, dan akan menjadi musuh bagi mereka.
Or le Jour de la Résurrection, ces divinités renieront l’adoration que leur vouaient les polythéistes, les désavoueront et se feront leurs ennemis.
I fatti non stanno come dicono: Costoro che vengono adorati, all'infuori di Allāh, rinnegheranno l'adorazione degli idolatri, nel Giorno della Resurrezione, e si dissoceranno da loro, e saranno loro nemici.
Nikad nevjernici neće steći veličinu i ponos robujući kipovima, a ne Svevišnjem Allahu! Štaviše, isti ti kipovi poreći će na Danu sudnjem da su ih ovi obožavali, bit će im protivnici koji će ih u laž utjerivati.
Ang usapin ay hindi gaya ng inangkin nila sapagkat ang mga sinasambang ito na sinasamba nila bukod pa kay Allāh ay magtatatwa sa pagsamba ng mga tagapagtambal sa mga ito sa Araw ng Pagbangon, magpapawalang-kaugnayan sa kanila, at magiging mga kaaway para sa kanila.
İş onların iddia ettiği gibi değildir. Allah'tan başka ibadet ettikleri bu ilahları, kıyamet günü müşriklerin kendilerine yaptığı ibadeti inkâr edecek, onlardan uzak olacaklar ve onların düşmanı olacaklardır.
Sự việc không như những gì những kẻ thờ đa thần khẳng định. Những thứ mà họ thờ phượng ngoài Allah sẽ chối bỏ sự thờ phượng của họ vào Ngày Phán Xét, những thần linh đó của họ sẽ một mực chối bỏ sự can hệ với họ và chúng trở thành những kẻ thù chống lại họ.
وَيَكُونُونَ عَلَيْهِمْ ضِدًّا
"And they will be just the opposite for them" - 19:82.
The idols and the false gods whom the infidels worshipped in the hope of winning their help will turn against them on the Day of Judgment. God will grant speech to them and they will say, "0 God! Finish these sinners because they turned away from you and made us the objects of their worship."
The matter is not as they claimed. These things that they worshipped besides Allah will reject the idolaters’ worship of them on the Day of Judgment. They will disassociate themselves from them and become their enemies.
Mensajero, ¿acaso no ves que envié a los demonios y les di autoridad sobre los incrédulos para que los induzcan a cometer pecados y evitar que otros pertenezcan a la religión de Al‑lah?
Commentary
تَؤُزُّهُمْ أَزًّا
"Inciting them with all their incitements" - 19:83.
In Arabic language the words حَضّ – فَزّ – اَزّ - ھَزّ are synonymous, differing only in shade or degree, and mean to urge, incite, instigate. The word اَزّ means to apply strong pressure, to persuade somebody to do something. The sense of this verse is that the Devils instigate the unbelievers to persist in their evil ways by presenting before their eyes the benefits and hiding from them the wickedness of their evil deeds.
Ô Messager, n’as-tu pas vu que Nous avons envoyé les démons et que Nous leur avons accordé une emprise sur les mécréants, les incitant à commettre des actes de désobéissance et à détourner les gens de la religion d’Allah ?
Have you, O Messenger, not seen that I sent the satans and gave them authority over the disbelievers inciting them to commit sins and prevent others from Allah’s religion?
-Ey Resul!- Şeytanları kâfirlere gönderdiğimizi bilmez misin? Onları kâfirlere musallat ettik. Böylece onları günah işlemeye kışkırtıp, Allah'ın dininden uzaklaştırmak için harekete geçirdiler.
Này Thiên Sứ Muhammad! Há Ngươi không thấy TA (Allah) đã gởi các tên Shaytan đến lôi kéo những kẻ vô đức tin làm điều trái lệnh và ngăn cản tôn giáo của Ngài sao?
Ne vidiš li, Allahov Poslaniče, da je Allah, džellešanuhu, nevjernike šejtanima prepustio i oni ih zavode i navode na činjenje grijeha, udaljavajući ih od vjere?
Non vedi, o Messaggero, che, in verità, abbiamo inviato i demoni, concedendo loro autorità sui miscredenti, affinché li tentino assiduamente e li inducano a commettere peccati e a ostacolare il Sentiero della religione di Allāh.
Tidakkah engkau -wahai Rasul- melihat bahwa Kami telah mengutus setan-setan itu dan memberikan mereka kekuasaan atas orang-orang kafir, agar mendorong mereka berbuat maksiat, dan menghalangi manusia dari jalan Allah dengan penuh kesungguhan?
Hindi ka ba nakakita, O Sugo, na Kami ay nagpadala sa mga demonyo at nagpangibabaw sa mga ito sa mga tagatangging sumampalataya, na nagbubuyo sa kanila sa paggawa ng mga pagsuway at pagbalakid sa Islām sa isang pagbubuyo?
Zbog toga, Poslaniče, ne moli Allaha da što prije uništi nevjernike. Allah polahko njihove dane odbrojava i bilježi sva djela njihova, nijedno ne zapostavljajući. Onda kad istekne vrijeme predviđeno za čekanje, oni će biti kažnjeni na odgovarajući način, onako kako zaslužuju.
Này Thiên Sứ Muhammad! Ngươi chớ vội yêu cầu Allah mau chóng hủy diệt chúng, thật ra, TA (Allah) chỉ gia hạn tuổi đời cho chúng đến một thời hạn nhất định rồi chúng sẽ bị trừng phạt thích đáng.
Mensajero, no te apresures a pedirle a Al-lah que los castigue antes de tiempo. Yo conservo un registro cercano de sus vidas, hasta el momento en que finalice el período de descanso, los castigaré con lo que merecen.
Oleh karena itu, janganlah engkau -wahai Rasul- tergesa-gesa memohon kepada Allah agar menyegerakan datangnya kebinasaan pada mereka karena Kami menghitung usia kehidupan mereka dengan hitungan yang detail, sehingga apabila waktu pembiaran mereka telah selesai Kami mengazab mereka dengan azab yang pantas mereka dapatkan.
Non ti affrettare, o Messaggero, chiedendo ad Allāh di anticipare la loro distruzione; in verità, Noi teniamo il preciso computo dei loro anni, finché, quando giungerà al termine il periodo, Noi li puniremo come meritano.
Ô Messager, ne t’empresse pas de demander à Allah de hâter leur anéantissement car Nous connaissons avec précision les durées de leurs vies et lorsque le répit que Nous leur accordons se termine, Nous les punissons de la manière qu’ils méritent.
إِنَّمَا نَعُدُّ لَهُمْ عَدًّا
"We are but counting for them a count down." - 19:84
This verse means: "Do not be impatient about their punishment because it is going to befall upon them in any case - and very soon. We have allowed them a fixed term in this world and that term is about to end. Then will come their retribution." نَعُدُّ لَهُمْ means: "We are counting for them, i.e. they do not have control on anything. Their days are numbered and We keep a count of every moment of their life and everything they do."
Once Ma'mun Rashid read Surah Maryam. Upon reading this particular verse, he desired that Ibn Simak, one of the Islamic scholars sitting in that meeting with him, to say something on it. Thereupon Ibn Simak submitted that when our breaths are numbered and their number cannot be enhanced, they will soon come to an end. The same notion is reflected in the following poetic verse:
حیاتک انفاس تعد فکلّمَا مضی نفس منک انتقصت بہ جزء اً
That is, the breaths of your lifer are counted. With every passing breath, your life gets reduced to that extent.
It is said that during one span of twenty-four hours, one breathes twenty-four thousand times. (Qurtubi)
The following stanza explores the same context:
و کیف یفرح بالدّنیاو لذّتھا فتی یُعَدّ علیہ اللفظ و النّفس
That is, how can one be so engrossed and relaxed with the worldly pleasures, while his words and breaths are being counted. (Ruh)
-Ey Resul!- Onların helak edilmelerini Allah Teâlâ'dan istemede aceleci davranma. Biz onların günlerini sayıyor ve onlara verilen müddet bittiğinde hak ettikleri cezayı vereceğiz.
Do not be hasty, O Messenger, in asking Allah to punish them quickly. I am keeping a close record of their lives, until when the period of their respite comes to an end, I will punish them with what they deserve.
Kaya huwag kang magmabilis, O Sugo, sa paghiling kay Allāh na madaliin Niya ang kapahamakan nila. Binibilang lamang ang mga edad nila sa isang pagbilang hanggang sa kapag nagwakas ang oras ng pagpapalugit sa kanila ay magpaparusa sa kanila ng naging karapat-dapat sa kanila.
Mensajero, recuerda el Día del Juicio cuando congregue a los que fueron piadosos (que cumplieron Sus órdenes y evitaron Sus prohibiciones) ante su Señor como una delegación honrada y respetada.
Remember, O Messenger, the Day of Judgment when I will gather those who were mindful of their Lord - by fulfilling His instructions and avoiding His prohibitions - to their Lord as a delegation that is honoured and respected.
Hỡi Thiên Sứ Muhammad! Hãy nhớ đến Ngày Phán Xét, đó là Ngày mà TA (Allah) sẽ triệu tập những người ngoan đạo đối với Thượng Đế của họ - bằng việc chấp hành mệnh lệnh và tránh xa những điều cấm - đến với Thượng Đế của họ như một phái đoàn vinh dự.
Ô Messager, rappelle-toi que le Jour de la Résurrection, Nous rassemblerons ceux qui craignaient Allah, observaient Ses commandements et renonçaient à Ses interdits, et les mènerons auprès de leur Seigneur avec les honneurs.
-Ey Rasûl!- Rablerinin emirlerini yerine getirip yasaklarından sakınan müttakileri, kıyamet günü ikram edilip hürmet edilen konuklar olarak Rablerinin huzurunda toplayacağımız günü hatırla.
Banggitin mo, O Sugo, ang Araw Pagbangon, na isang araw na titipunin ang mga tagapangilag sa pagkakasala sa Panginoon nila sa pamamagitan ng pagsunod sa mga ipinag-uutos Niya at pag-iwas sa mga sinasaway Niya patungo sa Panginoon nila sa isang delegasyon bilang mga pinararangalan na mga iginagalang.
Poslaniče, spomeni im Sudnji dan, kada ćemo bogobojazne, koji su izvršavali naredbe i klonili se zabrana, pred Gospodarom skupiti i počast im ukazati.
Rammenta, o Messaggero, del Giorno del Resurrezione, quando raduneremo i devoti al loro Dio, che obbediscono ai Suoi ordini e rispettano i Suoi divieti, presso il loro Dio, come un gruppo ben accolto e onorato.
The Condition of the Righteous and the Criminals on the Day of Resurrection
Allah, the Exalted, informs about His righteous friends, who feared Him in the life of this world. They followed His Messengers and believed in what the Messengers told them. They obeyed them in what they commanded them and abstained from that which they prohibited. Allah explains that He will gather these people on the Day of Resurrection like a delegation that has come to Him. A Wafd (delegation) is a group that arrives while riding and from it comes the word Wufud (arriving). They will come riding upon noble steeds of light from the riding animals of the Hereafter. They will arrive before the Best Receiver of delegations at the abode of His honor and pleasure. In reference to the criminals, who denied the Messengers and opposed them, they will be driven violently to the Hellfire. Allah says,
وِرْداً
(In a thirsty state.) This means parched and thirsting for drink. This was stated by `Ata', Ibn `Abbas, Mujahid, Al-Hasan, Qatadah and many others. Here it will be said,
أَىُّ الْفَرِيقَيْنِ خَيْرٌ مَّقَاماً وَأَحْسَنُ نَدِيّاً
(Which of the two groups is best in Maqam (position) and the finest Nadiyyan (meeting place).)19:73 Ibn Abi Hatim reported from `Amr bin Qays Al-Mula'i, who reported from Ibn Marzuq that he said,
يَوْمَ نَحْشُرُ الْمُتَّقِينَ إِلَى الرَّحْمَـنِ وَفْداً
(The Day We shall gather those with Taqwa unto the Most Gracious, like a delegation.) "When the believer comes forth from his grave, he will meet the most handsome form he has ever seen and it will have the nicest fragrance. He will say, `Who are you' The being will reply, `You do not know me' The believer will say, `No, but Allah has made you sweet smelling with a handsome face.' The being will say, `I am your righteous deeds. This is how you use to beautify and apply fragrance to your deeds in the worldly life. I was riding upon you in the entire length of your worldly life, so will you not ride upon me now' So the believer will therefore mount the creature. This is the meaning of Allah's statement,
يَوْمَ نَحْشُرُ الْمُتَّقِينَ إِلَى الرَّحْمَـنِ وَفْداً
(The Day We shall gather those with Taqwa unto the Most Gracious, like a delegation.)" `Ali bin Abi Talhah reported that Ibn `Abbas said,
يَوْمَ نَحْشُرُ الْمُتَّقِينَ إِلَى الرَّحْمَـنِ وَفْداً
(The Day We shall gather those with Taqwa unto the Most Gracious, like a delegation.) "Riding." His saying,
وَنَسُوقُ الْمُجْرِمِينَ إِلَى جَهَنَّمَ وِرْداً
(And We shall drive the criminals to Hell, in a thirsty state.) This means parched and thirsty.
لاَّ يَمْلِكُونَ الشَّفَـعَةَ
(None shall have the power of intercession,) There will be no one who can intercede for them like the believers who intercede for each other. Allah says about them,
فَمَا لَنَا مِن شَـفِعِينَ - وَلاَ صَدِيقٍ حَمِيمٍ
(Now we have no intercessors, nor a close friend.) 26:100-101 Allah said,
إِلاَّ مَنِ اتَّخَذَ عِندَ الرَّحْمَـنِ عَهْداً
(but such a one as has received permission (or promise) from the Most Gracious.) This is a separate exclusion, which means, "But those who have taken a covenant with the Most Beneficent." This covenant is the testimony that none has the right to be worshipped but Allah, and upholding of its rights and implications. `Ali bin Abi Talhah reported that Ibn `Abbas said,
إِلاَّ مَنِ اتَّخَذَ عِندَ الرَّحْمَـنِ عَهْداً
(but such a one as has received permission (or promise) from the Most Gracious.) "The promise is the testimony that none has the right to be worshipped but Allah, that the person accepts that all power and strength belong to Allah and he only places his hope with Allah alone."
85- O gün takva sahiplerini (konuk) heyet halinde Rahman’ın huzuruna toplarız.
86- Günahkarları da susuz olarak cehenneme süreriz.
87- Rahmân’ın katında söz almış olandan başkası (o gün) şefaat hakkına sahip olamaz.
85. Şanı Yüce Allah, muttakiler ile günahkârlardan oluşan iki kesim arasındaki farkı bildirmektedir: Allah, kendi uğruna şirkten, bidatlerden ve masiyetlerden sakınanlar kıyamette şerefli kılınmış ve tazime mazhar olmuş olarak mahşere getirecektir. Onların sonunda huzuruna varacakları ve varmayı istedikleri zat, lütufkâr ve Rahmân olan Allah’tır. O’nun huzuruna heyetler halinde varacaklardır. Birisinin yanına heyet halinde giden kimsenin kalbinde ise mutlaka belli bir umut, yanına gittiği kimse hakkında bilinen şekilde bir hüsn-ü zan bulunur. İşte takvâ sahipleri de Rahmân olan Allah’ın huzuruna rahmetini, herkesi kuşatan ihsanını ve rıza yurdu olan cennette O’nun bağışlarına nail olmayı umarak gideceklerdir. Buna sebep ise O’na olan takvaları ve dünyada iken işledikleri O’nu razı edecek amellerdir. Zira Yüce Allah, bu amellere karşılık peygamberleri aracılığıyla onları mükâfatlandıracağına söz vermişti. Onlar da bu sözün verdiği kalp huzuru ile ve O’nun lütfuna güvenerek Rablerine yönelirler.
86. Günahkârlar ise cehenneme susuz olarak sürüleceklerdir. Bu ise en büyük zindan, en ağır ve dehşetli ceza olan cehenneme, en zelil ve en hakir halde sürüleceklerini, en korkunç şekilde oraya götürüleceklerini ifade eder. Susamış, yorgun ve bitkin olacaklardır. İmdat ve yardım isteyecekler, yardımlarına cevap verilmeyecektir. Dua edecekler, duaları kabul olunmayacaktır. Kendilerine şefaat edilmesini isteyecekler, onlara şefaat olunmayacaktır. Bundan dolayı da Allah şöyle buyurmaktadır:
87. “Rahmân’ın katında söz almış olandan başkası (o gün) şefaat hakkına sahip olamaz.” Yani şefaat veya onun bir bölümü onlardan hiçbirisinin elinde ve imkânında değildir. Şefaat yalnızca Yüce Allah’ın elindedir:“De ki: Bütün şefaat Allah’ındır.”(ez-Zümer, 39/44) Allah, onlara şefaat edeceklerin şefaatinin fayda vermeyeceğini haber vermektedir. Çünkü onlar Allah nezdinde O’na ve peygamberlerine iman etmek suretiyle herhangi bir söz almış değillerdir. Aksi takdirde Allah nezdinde bir söz alıp da O’na ve peygamberlerine iman eden ve peygamberlerine tâbi olan kimseler, Allah’ın kendilerinden razı olacağı ve şu ayette olduğu gibi şefaate nail olacak kimselerden olabileceklerdir:“O’nun razı olduğu kimselerden başkasına şefaat etmezler.”(el-Enbiya 21/28) Yüce Allah kendisine iman edip de peygamberlerine uymayı “söz” diye adlandırmıştır. Çünkü O, kitaplarında ve peygamberleri vasıtasıyla peygamberlerine uyan kimselere güzel mükâfatlar vereceğine dair söz vermiştir.
"(Ingatlah) hari (ketika) Kami mengumpulkan orang-orang yang bertakwa kepada Dzat Yang Maha Pemurah sebagai putusan yang terhormat, dan Kami akan menghalau orang-orang yang durhaka ke Neraka Jahanam dalam keadaan dahaga. Mereka tidak berhak mendapat syafa'at kecuali orang yang telah mengadakan perjanjian di sisi Rabb Yang Maha Pemurah." (Maryam: 85-87).
(85) Allah تعالى memberitahukan tentang perbedaan men-colok antara dua kelompok; golongan orang-orang yang bertakwa dan kelompok pelaku maksiat. Sesungguhnya orang-orang yang bertakwa kepadaNya dengan sebab menghindari perbuatan syirik, bid'ah-bid'ah dan aneka macam maksiat, akan dihimpun oleh Allah pada Hari Kiamat dalam keadaan dimuliakan, terhormat lagi diagungkan. Dan tempat kembali mereka adalah ar-Rahman (Dzat Yang Maha Pengasih), tujuan mereka adalah al-Mannan (Dzat Yang Maha Pemberi), sebagai delegasi kepadaNya. Dan seorang utusan, tentunya menyimpan harapan dalam hatinya dan persangkaan baik (optimisme) terhadap yang dituju, sesuatu hal yang sudah diketa-hui bersama. Orang-orang yang bertakwa mendatangi ar-Rahman (sebagai tamu), dengan mengharap rahmatNya dan curahan ke-baikanNya yang merata, serta keberuntungan memperoleh berbagai macam karuniaNya di tempat keridhaanNya (surga).
Hal ini lantaran mereka telah mempersembahkan amalan-amalan dengan penuh takwa dan mengikuti keridhaanNya. Dan Allah pun telah menjanjikan ganjaran pahala buat mereka ini me-lalui lisan para rasulNya. (Di Hari Kiamat) mereka berjalan menuju Rabb mereka dengan ketenangan dan penuh keyakinan (akan memperoleh) karuniaNya.
(86) Sedangkan orang-orang yang berbuat jahat digiring ﴾ إِلَىٰ جَهَنَّمَ وِرۡدٗا 86 ﴿ "ke dalam Neraka Jahanam dalam keadaan dahaga," maksudnya merasakan kehausan. Ini merupakan keadaan menge-naskan (yang dialami seseorang), dihalau dalam keadaan hina dan rendah menuju penjara terbesar dan siksa paling buruk yaitu Neraka Jahanam. Dalam keadaan haus dan keletihan, mereka meminta tolong, namun tidak ditolong. Mereka memohon namun tidak dikabulkan. Mereka meminta syafa'at namun tidak diberi.
(87) Oleh karena itu, Allah berfirman, ﴾ لَّا يَمۡلِكُونَ ٱلشَّفَٰعَةَ ﴿ "Me-reka tidak berhak mendapat syafa'at," maksudnya syafa'at bukanlah milik mereka, dan mereka pun tidak memiliki syafa'at sama sekali. Syafa'at itu hanya milik Allah,
﴾ قُل لِّلَّهِ ٱلشَّفَٰعَةُ جَمِيعٗاۖ ﴿
"Katakanlah, 'Hanya kepunyaan Allah-lah syafa'at itu semuanya'." (Az-Zumar: 44).
Allah telah memberitahukan bahwa syafa'at dari para pemberi syafa'at itu tidak akan bermanfaat bagi mereka. Pasalnya, mereka tidak pernah membuat perjanjian (ikatan) dengan Allah dengan cara beriman kepadaNya dan kepada para rasulNya. Kalau mereka tidak demikian, maka siapa saja yang sudah membuat perjanjian dengan Allah dengan cara beriman kepadaNya, para rasulNya serta mengikuti mereka, niscaya mereka termasuk orang-orang yang diridhai Allah dan akan meraih syafa'at. Sebagaimana Allah تعالى berfirman,
﴾ وَلَا يَشۡفَعُونَ إِلَّا لِمَنِ ٱرۡتَضَىٰ ﴿
"Dan mereka tidak memberi syafa'at melainkan kepada orang-orang yang diridhai Allah." (Al-Anbiya`: 28).
Allah menamakan "iman kepadaNya" dan "mengikuti para rasulNya" sebagai perjanjian. Karena itu merupakan janji Allah (yang termaktub) dalam kitab-kitabNya (dan dijelaskan) lewat lisan para rasulNya, berupa ganjaran pahala yang indah bagi orang yang mengikuti para rasul itu.
Ingatlah -wahai Rasul- tentang hari Kiamat, yaitu hari ketika Kami mengumpulkan orang-orang yang bertakwa kepada Tuhan mereka -dengan mengerjakan perintah dan menjauhi larangan-Nya- di hadapan Tuhan mereka dalam kafilah-kafilah yang dimuliakan lagi terhormat,
يَوْمَ نَحْشُرُ الْمُتَّقِينَ إِلَى الرَّحْمَـٰنِ وَفْدًا
"The day We will assemble the God-fearing before the Rahman (All-Merciful) as guests." - 19:85.
The word وفد applies to those who are received by rulers and princes with respect and honour. According to some sayings of the Holy Prophet ﷺ he said, "These men will ride on their mounts which they used in their worldly life." Some say that their own virtuous deeds will take the shape of their mounts.
I will drive the disbelievers to Hell thirsty.
Tandis que les mécréants seront conduits en Enfer dans un état de soif extrême.
Maghahatid Kami sa mga tagatanging sumampalataya tungo sa Impiyerno habang mga uhaw.
Và TA (Allah) sẽ lùa những kẻ vô đức tin đến Hỏa Ngục như một đàn thú, một hình ảnh đê hèn và nhục nhã dành cho chúng.
Günahkârları ise susamış oldukları halde cehenneme süreriz.
dan Kami menggiring orang-orang kafir ke neraka Jahanam dalam keadaan merasakan dahaga.
إِلَىٰ جَهَنَّمَ وِرْدًا
Towards the Jahannam as herds towards water" - 19:86.
وِرد means to go towards water and since only a thirsty man or animal goes towards water, this word has been translated to denote a thirsty person.
E condurremo i miscredenti all'Inferno, assetati.
Llevaré a los incrédulos sedientos al Infierno.
Nevjernici će se žedni prema Džehennemu tjerati.
Orang-orang kafir itu sama sekali tidak berhak mendapatkan dan memberikan syafaat satu sama lain, kecuali bagi mereka yang telah membuat perjanjian di sisi Tuhannya di dunia ini dengan beriman kepada-Nya dan kepada rasul-rasul-Nya.
مَنِ اتَّخَذَ عِندَ الرَّحْمَـٰنِ عَهْدًا
"Except the one who has taken a covenant with the Rahman (All-Merciful) " - 19:87.
Sayyidna Ibn ` Abbas ؓ has said that عَھد means a declaration of firm belief in the Unity of Allah Ta’ ala, while others say that عِھد means committing the Qur’ an to memory. In brief only those people will have the permission to intercede with Allah who stand firm by their covenant to adhere to the true faith. (Ruh)
Questi miscredenti non potranno intercedere gli uni per gli altri, tranne colui che ha stipulato un patto con Allāh, in vita, di lealtà verso il Suo Messaggero.
Estos incrédulos no tendrán el poder de interceder unos por otros, excepto aquellos que hayan asumido el compromiso con Al-lah en el mundo al creer en Él y en Sus Mensajeros.
Krivovjerni se neće moći jedni za druge zauzimati. To će moći samo oni koji su na dunjaluku vjerovali u Allaha i poslanike.
Hindi makapagdudulot ang mga tagatangging sumampalataya na ito ng Pamamagitan para sa iba sa kanila maliban sa sinumang gumawa sa ganang kay Allāh sa Mundo ng isang tipan ng pagsampalataya sa Kanya at sa mga sugo Niya.
Kâfirler kıyamet gününde birbirlerine şefaat etme yetkisine sahip olamayacaklar. Ancak dünyada Allah'a ve resullerine iman etmelerinden dolayı kendilerine söz verilenlere bu yetki verilecektir.
Những kẻ vô đức tin này sẽ không có quyền can thiệp cho nhau, chỉ có những ai đã nhận lấy từ nơi Allah sự giao ước trên thế gian bằng đức tin nơi Ngài và nơi các vị Thiên Sứ của Ngài mới được ban cho quyền này.
When Truth in its authentic form appears before a man and still he ignores it, this disregard of his paves the way for Satan’s entry into his very soul. As a result, his mind is given over to obduracy. Now he is not able to accept any argument in a right and positive manner. God’s signs may appear in front of him, but he offers self-devised explanations for them and even uses them to bolster his rebellious attitude and his arrogance. One who assumes false supports to be his real supports, which he can safely lean on, falls a prey to the same foolishness time and again. But those who fear God consider God alone to be their real support. The fear of God makes the believers give no importance to such people as mislead others into the belief that they are their true support. Thus it is the believers alone who will be God’s guests of honour in the life hereafter.
These disbelievers will not have the power to intercede for one another, except for those who had taken a pledge with Allah in the world by having faith in Him and in His messengers.
Ces mécréants n’auront pas le pouvoir d’intercéder les uns en faveur des autres, excepté ceux qui se seront engagés auprès d’Allah dans le bas monde à croire en Lui et en Ses messagers.
"Dan mereka berkata, 'Dzat Yang Maha Pemurah mengambil (mempunyai) anak.' Sesungguhnya kamu telah mendatangkan se-suatu perkara yang sangat mungkar, hampir-hampir langit pecah karena ucapan itu, dan bumi terbelah, dan gunung-gunung runtuh, karena mereka mendakwa Allah Yang Maha Pemurah mempunyai anak. Dan tidak layak lagi Dzat Yang Maha Pemurah mengambil (mempunyai) anak. Tidak ada seorang pun di langit dan bumi, melainkan pasti akan datang kepada Dzat Yang Maha Pemurah selaku seorang hamba. Sesungguhnya Allah telah menentukan jumlah mereka dan menghitung mereka dengan hitungan yang teliti. Dan tiap-tiap mereka akan datang kepada Allah pada Hari Kiamat dengan sendiri-sendiri." (Maryam: 88-95).
(88) Ini merupakan celaan dan penghinaan terhadap per-kataan orang-orang yang selalu menentang lagi ingkar yang mem-punyai persangkaan bahwa ar-Rahman memiliki anak; seperti per-kataan orang-orang Nasrani, "Isa itu anak Allah" dan pernyataan orang-orang Yahudi, "Uzair itu anak Allah" dan ucapan orang-orang musyrik, "Para malaikat itu adalah anak-anak perempuan Allah." Mahatinggi Allah dari perkataan mereka.
(89-91) ﴾ لَّقَدۡ جِئۡتُمۡ شَيۡـًٔا إِدّٗا 89 ﴿ "Sesungguhnya kalian telah mela-kukan perkara yang sangat mungkar," maksudnya sangat besar dan berat. Karena saking besarnya masalah ini ﴾ تَكَادُ ٱلسَّمَٰوَٰتُ ﴿ "hampir saja langit-langit itu," meskipun begitu besar lagi kokoh ﴾ يَتَفَطَّرۡنَ مِنۡهُ ﴿ "pecah karena ucapan itu," maksudnya karena ucapan ini, ﴾ وَتَنشَقُّ ٱلۡأَرۡضُ ﴿ "dan bumi terbelah" karenanya. Maksudnya hampir saja bumi itu terpecah-belah lagi berkeping-keping. ﴾ وَتَخِرُّ ٱلۡجِبَالُ هَدًّا 90 ﴿ "Dan gu-nung-gunung runtuh," maksudnya gunung-gunung itu bergoncang-goncang. ﴾ أَن دَعَوۡاْ لِلرَّحۡمَٰنِ وَلَدٗا 91 ﴿ "Karena mereka mendakwa Allah Yang Maha Pemurah mempunyai anak," maksudnya akibat dari tuduhan jelek mereka ini, hampir saja makhluk-makhluk Allah (yang besar-besar) ini mengalami peristiwa yang telah disebutkan di atas.
(92) Padahal, sejatinya ﴾ مَا يَنۢبَغِي ﴿ "tidak layak," maksudnya tidak pantas dan tidak akan mungkin terjadi ﴾ لِلرَّحۡمَٰنِ أَن يَتَّخِذَ وَلَدًا 92 ﴿ "bagi Dzat Yang Maha Pemurah mengambil (mempunyai) anak," hal tersebut karena "memiliki anak" menunjukkan sifat kurang dan kebutuhan Allah kepadanya, padahal Allah itu Mahakaya (tidak butuh) lagi Maha Terpuji. Di samping itu juga, anak itu mirip de-ngan bapaknya, sementara Allah تعالى tidak ada sesuatu pun yang mirip, serupa atau sama denganNya.
(93) ﴾ إِن كُلُّ مَن فِي ٱلسَّمَٰوَٰتِ وَٱلۡأَرۡضِ إِلَّآ ءَاتِي ٱلرَّحۡمَٰنِ عَبۡدٗا 93 ﴿ "Tidak ada se-orang pun di langit dan bumi, melainkan pasti dia akan datang kepada Rabb Yang Maha Pemurah selaku seorang hamba," maksudnya datang dalam keadaan hina dan patuh, tidak menolak dan tidak membang-kang. Malaikat, manusia, jin dan yang lainnya, semuanya adalah hamba-hamba (Allah) yang mengalami pengaturan. Mereka tidak memiliki kekuasaan sedikit pun, dan tidak memiliki wewenang untuk mengatur sama sekali. Bagaimana mungkin Dia memiliki anak padahal beginilah keadaanNya dan keagungan kerajaanNya?!
(94) ﴾ لَّقَدۡ أَحۡصَىٰهُمۡ وَعَدَّهُمۡ عَدّٗا 94 ﴿ "Sesungguhnya Allah telah menen-tukan jumlah mereka dan menghitung mereka dengan hitungan yang teliti," maksudnya, sungguh ilmu Allah meliputi semua makhluk, baik penghuni langit ataupun bumi, dan Allah menghitung jumlah mereka dan menghitung jumlah amalan mereka, Dia tidak meng-alami kesalahan dan tidak lupa serta tidak ada sesuatu pun yang tersembunyi baginya.
(95) ﴾ وَكُلُّهُمۡ ءَاتِيهِ يَوۡمَ ٱلۡقِيَٰمَةِ فَرۡدًا 95 ﴿ "Dan tiap-tiap mereka akan datang kepada Allah pada Hari Kiamat dengan sendiri-sendiri," maksud-nya tanpa disertai anak, harta, dan para penolong. Tidak ada yang mendampinginya kecuali amal perbuatannya. Lalu Allah mem-berikan balasan dan menyempurnakan perhitungannya. Jika amal perbuatannya baik, niscaya balasannya akan baik. Jika buruk, maka balasannya pun buruk. Sebagaimana Allah تعالى berfirman,
﴾ وَلَقَدۡ جِئۡتُمُونَا فُرَٰدَىٰ كَمَا خَلَقۡنَٰكُمۡ أَوَّلَ مَرَّةٖ ﴿
"Dan sesungguhnya kamu datang kepada Kami sendiri-sendiri seba-gaimana Kami menciptakanmu pada mulanya." (Al-An'am: 94).
Les juifs, les chrétiens et certains polythéistes prétendent qu’Allah s’est donné un fils.
The Jews, the Christians and some of the idolaters said: The Merciful has taken a son.
E dissero gli Ebrei, i Nazareni e alcuni idolatri: "Il Compassionevole si è preso un figlio"
Los judíos, los cristianos y algunos de los idólatras dijeron: “El Misericordioso ha tenido un hijo”.
Orang-orang Yahudi, Nasrani, dan sebagian kaum musyrikin berkata, "Allah Yang Maha Pengasih memiliki seorang anak laki-laki."
Yahudiler, Hristiyanlar ve bazı müşrikler: "Rahman, çocuk edindi." dediler.
Iznoseći laži, Jevreji i kršćani, kao i neki drugi nevjernici, tvrde da je Allah, džellešanuhu, Sebi uzeo dijete.
Nagsabi ang mga Hudyo, ang mga Kristiyano, at ang iba sa mga tagapagtambal: "Gumawa ang Napakamaawain ng anak."
The Stern Rejection of attributing a Son to Allah
After Allah affirms in this noble Surah that `Isa was a worshipper and servant of Allah and He mentioned his birth from Maryam without a father, He then begins refuting those who claim that He has a son. Holy is He and far Exalted is He above such description. Allah says,
وَقَالُواْ اتَّخَذَ الرَّحْمَـنُ وَلَداً لَقَدْ جِئْتُمْ
(And they say: "The Most Gracious has begotten a son." Indeed you have brought forth) This means, "In this statement of yours."
شَيْئاً إِدّاً
(a thing Idda.) Ibn `Abbas, Mujahid, Qatadah and Malik all said, "Terrible." It has been said that it is pronounced Iddan, Addan, and Addan with elongation on the first vowel. All three of these pronunciations are known, but the most popular is the first. Allah said;
تَكَادُ السَّمَـوَتُ يَتَفَطَّرْنَ مِنْهُ وَتَنشَقُّ الاٌّرْضُ وَتَخِرُّ الْجِبَالُ هَدّاً - أَن دَعَوْا لِلرَّحْمَـنِ وَلَداً
(Whereby the heavens are almost torn, and the earth is split asunder, and the mountains Hadda, that they ascribe a son to the Most Gracious.) that is, out of their high esteem for Allah, when they hear this statement of wickedness coming from the Children of Adam. The reason for this is that these are creatures of Allah and they are established upon His Tawhid and the fact that there is no deity worthy of worship except Him. He has no partners, no peer, no child, no mate and no coequal. Rather, He is the One, Self-Sufficient Master, Whom all creatures are in need of. Ibn Jarir reported that Ibn `Abbas said concerning Allah's statement,
تَكَادُ السَّمَـوَتُ يَتَفَطَّرْنَ مِنْهُ وَتَنشَقُّ الاٌّرْضُ وَتَخِرُّ الْجِبَالُ هَدّاً - أَن دَعَوْا لِلرَّحْمَـنِ وَلَداً
(Whereby the heavens are almost torn, and the earth is split asunder, and the mountains Hadda, that they ascribe a son to the Most Gracious.) "Verily, the heavens, the earth, the mountains and all creatures -- except for humans and Jinns -- are frightened by the associating of partners with Allah. Creation will almost cease existing before the association of partners with Allah, due to His Greatness. Just as the idolator does not benefit by his good deeds because of associating partners with Allah, we hope that Allah would forgive the sins of those who believed in His absolute Oneness by worshipping Him alone. The Messenger of Allah ﷺ said,
«لَقِّنُوا مَوْتَاكُمْ شَهَادَةَ أَنْ لَا إِلَهَ إِلَّا اللهُ، فَمَنْ قَالَهَا عِنْدَ مَوْتِهِ وَجَبَتْ لَهُ الْجَنَّة»
(Encourage your dying people to testify to La ilaha illallah, for whoever says it at the time of their death, they will definitely enter into Paradise.) The people said, "O Messenger of Allah, what about he who says it while in good health" He replied,
«تِلْكَ أَوْجَبُ وَأَوْجَب»
(This will necessitate his entrance into Paradise even more.) Then he said,
«وَالَّذِي نَفْسِي بِيَدِهِ لَوْ جِيءَ بِالسَّموَاتِ وَالْأَرَضِينَ، وَمَا فِيهِنَّ وَمَا بَيْنَهُنَّ وَمَا تَحْتَهُنَّ، فَوُضِعْنَ فِي كِفَّةِ الْمِيزَانِ،وَوُضِعَتْ شَهَادَةُ أَنْ لَا إِلَهَ إِلَّا اللهُ فِي الْكِفَّةِ الْأُخْرى لَرَجَحَتْ بِهِن»
(I swear by He Whom my soul is in His Hand, if the heavens and the earths, and all that is in them, between them and under them, were brought and placed in a balance of a scale, and the testimony of La ilaha illallah was placed on the other side of the scale, the testimony would outweigh all of it.) This was recorded by Ibn Jarir and it is supported by the Hadith related to the story of the card. And Allah knows best. Ad-Dahhak said,
تَكَادُ السَّمَـوَتُ يَتَفَطَّرْنَ مِنْهُ
(Whereby the heavens are almost torn,) "This means to be split apart into pieces due to the fear of the magnificence of Allah." `Abdur-Rahman bin Zayd bin Aslam said,
وَتَنشَقُّ الاٌّرْضُ
(and the earth is split asunder,) "This is due to its anger on behalf of Allah, the Mighty and Sublime."
وَتَخِرُّ الْجِبَالُ هَدّاً
(and the mountains Hadda.) Ibn `Abbas said, "This means to be torn down." Sa`id bin Jubayr said, "Haddan means some of it is broken by other parts of it in succession." Imam Ahmad reported from Abu Musa that he said that the Messenger of Allah ﷺ said,
«لَا أَحَدَ أَصْبَرُ عَلَى أَذىً سَمِعَهُ مِنَ اللهِ إِنَّهُ يُشْرَكُ بِهِ وَيُجْعَلُ لَهُ وَلَدٌ، وَهُوَ يُعَافِيهِمْ وَيَدْفَعُ عَنْهُمْ وَيَرْزُقُهُم»
(There is no one more patient than Allah concerning something harmful that he hears. For verily, partners are associated with Him and a son is ascribed to Him, while He is the One Who gives them good health, protects them and sustains them.) This narration is also recorded in the Two Sahihs. In one wording of it he said,
«إِنَّهُمْ يَجْعَلُونَ لَهُ وَلَدًا وَهُوَ يَرْزُقُهُمْ وَيُعَافِيهِم»
(...that they attribute a son to Him, while He is the One Who sustains them and gives them good health.) Allah said;
وَمَا يَنبَغِى لِلرَّحْمَـنِ أَن يَتَّخِذَ وَلَداً
(But it is not suitable for the Most Gracious that He should beget a son.) Meaning that it is not befitting of Him, nor is it appropriate for His lofty majesty and greatness. There is no coequal for Him in His creation, because all creatures are His slaves. This is why He says,
إِن كُلُّ مَن فِى السَّمَـوَتِ وَالاٌّرْضِ إِلاَّ آتِى الرَّحْمَـنِ عَبْداً - لَّقَدْ أَحْصَـهُمْ وَعَدَّهُمْ عَدّاً
(There is none in the heavens and the earth but comes unto the Most Gracious as a slave. Verily, He knows each one of them, and has counted them a full counting.) He knows their number from the time He created them, until the Day of Resurrection, male and female, both the small and the large of them.
وَكُلُّهُمْ ءَاتِيهِ يَوْمَ الْقِيَـمَةِ فَرْداً
(And everyone of them will come to Him alone on the Day of Resurrection.) This means that there will be no helper for him and no one to save him, except Allah alone, Who has no partners. He judges His creatures as He wills and He is the Most Just, Who does not do even an atom's weight of injustice. He will not wrong anyone.
Những người Do Thái và Thiên Chúa giáo cũng như một số kẻ thờ đa thần đã nói rằng Allah - Đấng Rất Mực Độ Lượng có một đứa con trai.
88- “Rahmân, çocuk edindi” dediler.
89- Andolsun ki siz, çok çirkin bir iddia ortaya attınız.
90- Öyle ki ondan dolayı neredeyse gökler çatlayacak, yer yarılacak ve dağlar parçalanıp yıkılacak.
91- (Evet,) Rahmân’a çocuk isnat etmeleri yüzünden…
92- Halbuki çocuk edinmek Rahmân’a yaraşmaz.
93- Göklerde ve yerde olanların hepsi, mutlaka Rahmân’ın huzuruna kul olarak gelecektir.
94- Andolsun ki O, hepsini kuşatmış ve onları tek tek saymıştır.
95- Hepsi de kıyamet gününde O’nun huzuruna yalnız başına gelecektir.
88. Bu buyruklarla Rahmân olan Allah’ın evlât edindiğini iddia eden o inatçı ve hakkı bile bile inkâr eden kimselerin söyledikleri sözlerin ne kadar çirkin olduğu belirtilmektedir. Hristiyanların: Mesih Allah’ın oğludur, yahudilerin: Üzeyir Allah’ın oğludur, müşriklerin: Melekler Allah’ın kızlarıdır, şeklindeki sözleri bu kabildendir. Yüce Allah, onların bu iddialarından alabildiğine yücedir, münezzehtir.
89-90. “Andolsun ki siz çok çirkin” son derece büyük ve vahim “bir iddia ortaya attınız” ve bu sözün, bu iddianın büyüklüğü dolayısıyla “neredeyse gökler” bu sözden dolayı büyüklüklerine ve sağlamlıklarına rağmen “çatlayacak” yer de bu iddiadan dolayı “yarılacak” parça parça olacak “ve dağlar parçalanıp yıkılacak.” Yani ufalanıp yok olacak.
91. “(Evet,) Rahmân’a çocuk isnat etmeleri yüzünden…” Bütün bunlar, bu çirkin iddialarından ötürü olacak. Evet, bütün bu yaratılmışlar neredeyse bu hallere düşeceklerdir.
92. “Halbuki çocuk edinmek, Rahmân’a yaraşmaz.” Öyle bir şey olmaz da yakışmaz da. Çünkü çocuk edinmek O’nun eksikliğine ve muhtaçlığına delildir. O ise hiçbir şeye muhtaç olmayan Ğanidir, her türlü övgüye layık olan Hamîd’dir. Diğer taraftan çocuk da babasının cinsinden olur. Yüce Allah’ın ise ne eşi, ne benzeri, ne de dengi olamaz.
93. “Göklerde ve yerde olanların hepsi, mutlaka Rahmân’ın huzuruna kul olarak gelecektir.” Karşı gelmek, baş kaldırmak söz konusu olmaksızın emrine itaat ederek ve zilletle boyun eğerek gelecektir. Melekler, insanlar, cinler ve diğerleri... Hepsi Allah’ın hükümranlığı altındadırlar. Onlar üzerinde O, tasarruf sahibidir. Yönetim namına onların bir şeye sahip olmaları yahut herhangi bir şeyin idaresini gerçekleştirmeleri mümkün değildir. Şanı ve hükümranlığının azameti bu olduğuna göre O’nun nasıl çocuğu olabilir?
94. “Andolsun ki O, hepsini kuşatmış ve onları tek tek saymıştır.” Yani Yüce Allah’ın ilmi, göklerde olsunlar, yerde olsunlar bütün yaratılmışları kuşatmıştır. Onları da amellerini de tek tek bilir ve hepsini tespit etmiştir. O, unutmaz ve şaşırmaz. Hiçbir şey de O’na gizli kalmaz.
95. “Hepsi de kıyamet gününde O’nun huzuruna” evlâtları, malları ve yardımcıları olmaksızın “yalnız başına gelecektir.” Kimse ile birlikte amelinden başka bir şey bulunmayacaktır. Allah ona amelinin karşılığını verecek, hesabını eksiksiz görecektir: hayırsa hayır, şerse şer. Nitekim Yüce Allah bir başka yerde şöyle buyurmaktadır:“Andolsun sizi ilk defa yarattığımız gibi, yapayalnız, teker teker huzurumuza geldiniz.”(el-En’âm, 6/94)
Hỡi những kẻ đã nói lời lẽ này, quả thật các ngươi đã mang đến một điều sàm bậy quá lớn.
Ô vous qui prétendez cela, vous dites là quelque chose d’affreux.
O nevjernici, vi, odista, govorite strašne, gnusne riječi o Svevišnjem Allahu, tvrdeći da je Sebi uzeo dijete!
You - who say this - have indeed brought something monstrous.
- Ey bu sözü söyleyenler!- Çok büyük bir şey ile geldiniz.
Talaga ngang nakagawa kayo, O mga tagapagsabi nito, ng isang bagay na mabigat.
O voi che avete pronunciato ciò, avete detto una cosa riprovevole.
Sungguh kalian -wahai orang-orang yang mengklaim hal itu- telah mendatangkan perkara yang sangat mungkar.
Ustedes (quienes dicen esto) han proferido algo terrible.
The heavens almost rupture because of this detested statement, the earth almost splits, and the mountains almost fall in ruins.
Il Cielo sta quasi per incrinarsi a causa di queste riprovevoli insinuazioni, e la terra sta quasi per spaccarsi, e le montagne stanno quasi per crollare a causa dello stupore.
Commentary
وَتَخِرُّ الْجِبَالُ هَدًّا
"And the mountains to fall down crumbling" - 19:90.
These verses suggest that the earth, the mountains and everything that grows thereon possess a certain degree of knowledge and intelligence though in their case these perceptions are not of the same extent as that bestowed on human beings. This explains the fact that everything in the world glorifies Allah Ta’ ala as will be evident from the verse.
وَإِن مِّن شَيْءٍ إِلَّا يُسَبِّحُ بِحَمْدِهِ
"Arid there is not a single thing that does not extol His purity and praise." - 17:44.
These verses refer to this very perception of these things that to associate anything or being with Allah Ta` ala, specially to assert that He has children is a sin which makes the earth and the mountains quake with fear. Sayyidna ` Abdullah Ibn ` Abbas ؓ has said that except humans every created thing is terrified of any suggestion of association with Allah (Ruh, -ul-Ma` ani).
Từ lời nói sàm bậy và tội lỗi đó của các ngươi, các tầng trời gần như muốn vỡ tung, trái đất gần như muốn nứt ra và các quả núi gần như muốn sụp xuống tan tành.
Les Cieux et la Terre manquent de se fendre et les montagnes manquent de s’écrouler, à cause de ces paroles ignobles.
Bu kötü sözden dolayı neredeyse gök parçalanacak, yer yarılacak ve dağlar yıkılıp yerle bir olacaktı.
Los cielos casi se desgarran debido a esta declaración aborrecible, la Tierra casi se abre y las montañas casi se destruyen.
Hampir-hampir saja langit pecah dan terbelah, bumi terbelah, dan gunung-gunung runtuh berantakan lantaran perkataan kalian yang mungkar ini.
Halos ang mga langit ay nagkakabiyak-biyak dahil sa nakasasamang sabing ito, halos ang lupa ay nagkalamat-lamat, at halos ang mga bundok ay bumagsak na naguho.
Gotovo da se zbog ogavnosti tih vaših riječi nebesa rascijepe, a Zemlja raspukne i padnu planine, rušeći se.
Tutto questo anche per aver attribuito al Creatore un figlio, lungi Egli da ciò! Egli è molto al di sopra di questo!
Bunların hepsi Rahman'a çocuk isnat etmelerinden dolayıdır. Allah Teâlâ onların bu söylediklerinin ötesindedir, yücedir.
Semua itu karena disebabkan mereka menganggap Allah Yang Maha Pengasih memiliki anak, sungguh Maha Suci Allah dari hal yang demikian itu.
Gotovo da se dogodi ta velika katastrofa zato što bezvjerci, laži i potvore iznoseći, govore da je Svevišnji Allah Sebi uzeo dijete. Zaista, Allah je vrlo visoko iznad onog kako Ga karakteriziraju bezbožnici.
Ces phénomènes sont dus à leur allégation selon laquelle Allah a un fils, qu’Il soit hautement élevé au-dessus de cette ignominie.
Todo esto porque han atribuido un hijo al Compasivo. Al-lah está muy por encima de eso por mucho.
All of this because they have attributed a son to the Merciful. Allah is high above that by far.
Tất cả những điều đó là bởi vì chúng đã gán cho Allah một đứa con trai trong khi Ngài tối cao và vĩ đại hơn thế.
Lahat ng iyon ay dahil nag-ugnay sila para sa Napakamaawain ng anak. Pagkataas-taas si Allāh para roon ayon sa isang kataasang malaki.
Và thật không có lý chút nào khi cho rằng Allah - Đấng Rất Mực Độ Lượng có một đứa con trai. Điều đó vô cùng sai trái và nghịch lý đối với một Đấng Tối Cao - Quyền Năng vô song và ưu việt.
It is not befitting of the Merciful to take a son as He is pure of that.
Il ne convient pas que le Tout-Miséricordieux ait un enfant, cela est exclu.
Bundan münezzeh olduğu için Rahman'ın çocuk edinmesi O'na yakışmaz
No es propio del Compasivo tener un hijo ya que Él es puro de todo aquello.
Allahu Milostivom ne priliči da ima dijete, On je od toga čist.
Belief in the existence of God’s children can be explained in either of two ways: that He is in need of assistants, or like ordinary people, He is desirous of having children. Both of these propositions are baseless. The construction of the earth and the heavens is so perfect that it is unimaginable that their Maker and Mover could be prone to such weaknesses as man evinces. The grand, majestic image of the Creator, projected by His creations themselves, is not at all compatible with the concept of God being in need of children.
Non si addice al Compassionevole avere un figlio: Lungi Egli da ciò!
Sangat tidak pantas bagi Tuhan Yang Maha Pengasih memiliki seorang anak sebab Dia tersucikan dari hal tersebut.
Hindi nagiging matuwid na gumawa ang Napakamaawain ng anak dahil sa pagkakawalang-kaugnayan Niya roon.
In verità, tutti gli angeli, gli uomini e Jinn che sono nei cieli, nel Giorno della Resurrezione, torneranno sottomessi al loro Dio.
No hay ningún ángel, ser humano o yinn en los cielos y la Tierra, que no se presente en sumisión a su Señor en el Día del Juicio.
Tidak ada seorang pun yang tinggal di langit dan di bumi dari kalangan malaikat, manusia, dan jin melainkan akan datang kepada Tuhannya hari Kiamat kelak dalam keadaan tunduk.
Svi koji se nalaze na nebesima i na Zemlji, meleki, ljudi i džini, vratit će se Silnom Allahu na Sudnjem danu ponizni, skrušeni i strahopoštovanja puni.
Walang [magagawa] ang bawat sinumang nasa mga langit kabilang sa mga anghel, tao, at jinn kundi pupunta sa Panginoon niya sa Araw ng Pagbangon bilang tagapagpasakop.
Göklerde ve yerde bulunan melek, insan ve cinlerden herkes kıyamet günü boyun eğerek Rabbinin huzuruna gelecektir.
Quả thật, tất cả những ai trong các tầng trời và mặt đất từ Thiên Thần, con người, Jinn, đều đến trình diện trước Thượng Đế của họ bằng bộ dạng khúm núm vào Ngày Phán Xét.
There is no angel, human being or jinn in the heavens and earth but that he will come in submission to his Lord on the Day of Judgment.
Toutes les créatures présentes dans les Cieux et sur Terre –anges, humains et djinns– se rendront le Jour de la Résurrection, en toute soumission auprès de leur Seigneur.
He has full knowledge of them and has numbered them exactly. Nothing of theirs is hidden from Him.
Allah Teâlâ, onları ilmiyle kuşatmış ve tek tek saymıştır. Onlar ile alakalı hiçbir şey O'na gizli kalmaz.
Quả thật, Allah bao trùm lấy họ bởi kiến thức của Ngài, tất cả số lượng của họ đều được nắm rõ nơi Ngài, không có một điều gì nằm ngoài tầm kiểm soát của Ngài.
Sveznajući je Allah sva stvorenja pobrojao i zna koliko ih ima, ništa Mu nije nepoznato.
Ils les cernent tous de Sa connaissance, Lui qui les a tous dénombrés. Rien de ce qui les concerne ne Lui échappe donc.
Talaga ngang nakasaklaw Siya sa kanila sa kaalaman at bumilang Siya sa kanila sa isang pagbilang kaya walang nakakukubli sa Kanya mula sa kanila na anuman.
Egli li ha avvolti con la Sua Sapienza e li ha contati minuziosamente: Nulla Gli è nascosto.
Sungguh Dia telah mengetahui semua perihal mereka, dan mengetahui jumlah mereka dengan hitungan detail, sehingga tiada sesuatupun yang tersembunyi bagiNya dari keadaan mereka.
Él tiene pleno conocimiento de ellos y los ha enumerado con exactitud. Nada de ellos está escondido de Él.
وَعَدَّهُمْ عَدًّا
"And precisely calculated their numbers" - 19:94.
It means that Allah Ta’ ala has full knowledge of their doings.
Vào Ngày Phán Xét, tất cả đều phải một thân một mình đứng trình diện trước Allah, không có người trợ giúp cũng không thể dùng tài sản để can thiệp.
Svaki će čovjek na Dan ustanuća Allahu, džellešanuhu, doći sam, bez igdje ikog, bez imetka, pomagača i vlasti.
Cada uno de ellos se presentará solo ante Él en el Día del Juicio, sin ningún ayudante ni riqueza.
Onlardan her biri kıyamet günü malı ve kendisine yardım edecek birisi olmadan tek başına gelecektir.
Each one of them will come to Him on the Day of Judgment alone, without any helper or any wealth.
Setiap orang dari mereka akan datang kepada-Nya di hari Kiamat kelak secara sendiri-sendiri tanpa memiliki satu penolong atau satu harta pun.
E ognuno di loro si presenterà presso di Lui, nel Giorno del Giudizio, solo, senza alcun Sostenitore né ricchezze
Bawat isa sa kanila ay pupunta sa Kanya sa Araw ng Pagbangon nang namumukod-tangi na walang tagapag-adya para sa kanya ni yaman.
Puis le Jour de la Résurrection, chacun d’eux se rendra individuellement auprès de Lui sans être accompagné par sa richesse ou par un secoureur.
One ljude koji vjeruju u dragog Allaha i čine sve ono što je islam označio dobrim djelima – Allah će uvesti u Svoju milost i učiniti da ih ljudi vole, prihvatit će ih i dati da ih ljudi prihvate te da ih po dobru spominju.
Tunay na ang mga sumampalataya kay Allāh at gumawa ng mga gawang maayos na kinalulugdan sa ganang kay Allāh ay magtatalaga Siya para sa kanila ng pag-ibig sa pamamagitan ng pagkaibig Niya sa kanila at pagpapaibig sa kanila sa mga lingkod Niya.
Şüphesiz Allah'a iman edip Allah Teâlâ'nın katında razı olunan salih amel işleyenler için Yüce Allah, onlara kendi sevgisini verecek ve onları kullarına sevdirecek bir sevgi var edecektir.
Sesungguhnya orang-orang yang beriman kepada Allah dan mengerjakan amal saleh yang diridai oleh Allah, kelak Allah akan memberikan kasih sayang kepada mereka, yaitu dengan mencintai mereka dan membuat para hamba-Nya yang lain mencintai mereka.
A aquellos que hayan creído en Al-lah y obrado rectamente, Él les concederá amor al amarlos y al hacerlos amados por Sus siervos.
Allah places Love of the Righteous People in the Hearts
Allah, the Exalted, informs about His believing servants, who work righteous deeds -- deeds that He is pleased with because they are in accordance with the legislation of Muhammad -- that He plants love for them in the hearts of His righteous servants. This is something that is absolutely necessary and there is no avoiding it. This has been reported in authentic Hadiths of the Messenger of Allah ﷺ in various different ways. Imam Ahmad recorded that Abu Hurayrah said that the Prophet said,
«إِنَّ اللهَ إِذَا أَحَبَّ عَبْدًا دَعَا جِبْرِيلَ، فَقَالَ: يَا جِبْرِيلُ، إِنِّي أُحِبُّ فُلَانًا فَأَحِبَّهُ قَالَ: فَيُحِبُّهُ جِبْرِيلُ، قَالَ: ثُمَّ يُنَادِي فِي أَهْلِ السَّمَاءِ: إِنَّ اللهَ يُحِبُّ فُلَانًا فَأَحِبُّوهُ، قَالَ: فَيُحِبُّهُ أَهْلُ السَّمَاءِ، ثُمَّ يُوضَعُ لَهُ الْقَبُولُ فِي الْأَرْضِ، وَإِنَّ اللهَ إِذَا أَبْغَضَ عَبْدًا دَعَا جِبْرِيلَ فَقَالَ: يَا جِبْرِيلُ إِنِّي أُبْغِضُ فُلَانًا فَأَبْغِضْهُ، قَالَ: فَيُبْغِضُهُ جِبْرِيلُ، ثُمَّ يُنَادِي فِي أَهْلِ السَّمَاءِ: إِنَّ اللهَ يُبْغِضُ فُلَانًا فَأَبْغِضُوهُ، قَالَ: فَيُبْغِضُهُ أَهْلُ السَّمَاءِ، ثُمَّ يُوضَعُ لَهُ الْبَغْضَاءُ فِي الْأَرْض»
(Verily, whenever Allah loves a servant of His, He calls Jibril and says, "O Jibril, verily I love so-and-so, so love him." Thus, Jibril will love him. Then, he (Jibril) will call out to the dwellers of the heavens, "Verily, Allah loves so-and-so, so you too must love him." Then the dwellers of the heavens love him and he will be given acceptance in the earth. Whenever Allah hates a servant of His, He calls Jibril and says, "O Jibril, verily I hate so-and-so, so hate him." Thus, Jibril will hate him. Then, he (Jibril) will call out amongst the dwellers of the heavens, "Verily, Allah hates so-and-so, so you too must hate him." Then the dwellers of the heavens hate him and hatred for him will be placed in the earth.) Al-Bukhari and Muslim reported narrations similar to this. Ibn Abi Hatim recorded that Abu Hurayrah said that the Prophet said,
«إِذَا أَحَبَّ اللهُ عَبْدًا نَادَى جِبْرِيلَ: إِنِّي قَدْ أَحْبَبْتُ فُلَانًا فَأَحِبَّهُ، فَيُنَادِي فِي السَّمَاءِ، ثُمَّ يُنْزِلُ لَهُ الْمَحَبَّةَ فِي أَهْلِ الْأَرْضِ، فَذَلِكَ قَوْلُ اللهِ عَزَّ وَجَلَّ:
إِنَّ الَّذِينَ ءَامَنُواْ وَعَمِلُواْ الصَّـلِحَاتِ سَيَجْعَلُ لَهُمُ الرَّحْمَـنُ وُدّاً
(Whenever Allah loves a servant of His, He calls Jibril (saying), "Verily, I love so-and-so, so love him." Then, Jibril calls out into the heavens and love for him descends among the people of the earth. That is the meaning of the statement of Allah, the Mighty and Sublime: (Verily, those who believe and work deeds of righteousness, the Most Gracious will bestow love for them.)) 19:96 This was also reported by Muslim and At-Tirmidhi and At-Tirmidhi said, "Hasan Sahih."
The Qur'an descended to give Glad Tidings and to warn
Allah said;
فَإِنَّمَا يَسَّرْنَـهُ
(So, We have made this easy) meaning the Qur'an.
بِلَسَانِكَ
(in your own tongue,) This is an address to Prophet Muhammad and it means that the Qur'an is in the pure, complete and eloquent Arabic language.
لِتُبَشِّرَ بِهِ الْمُتَّقِينَ
(that you may give glad tidings to those who have Taqwa,) those who respond to Allah and believe in His Messenger ,
وَتُنْذِرَ بِهِ قَوْماً لُّدّاً
(and warn with it the people who are Ludda.) meaning, the people who have deviated away from the truth and are inclined towards falsehood. His saying,
وَكَمْ أَهْلَكْنَا قَبْلَهُمْ مِّن قَرْنٍ
(And how many a generation before them have We destroyed!) means from the nations that disbelieved in the signs of Allah and rejected His Messengers.
هَلْ تُحِسُّ مِنْهُمْ مِّنْ أَحَدٍ أَوْ تَسْمَعُ لَهُمْ رِكْزاً
(Can you find a single one of them or hear even a whisper of them) Meaning, `have you seen any of them or even heard a whisper from them.' Ibn `Abbas, Abu Al-`Aliyah, `Ikrimah, Al-Hasan Al-Basri, Sa`id bin Jubayr, Ad-Dahhak and Ibn Zayd all said, "This means any sound." Al-Hasan and Qatadah both said that this means, "Do you see with your eye, or hear any sound" This is the end of the Tafsir of Surah Maryam. All praises and thanks are due to Allah. Following this will be the Tafsir of Surah Ta Ha, Allah willing and all praise is due to Allah.
In verità, coloro che hanno creduto in Allāh e hanno compiuto opere buone allo scopo di compiacere Allāh, Lui farà in modo che essi vengano amati così come Egli li ama, e farà in modo che i Suoi sudditi gli amino.
96- İman edip salih amel işleyenlere gelince Rahmân onlar için bir sevgi var edecektir.
96. Bu, Yüce Allah’ın imanı ve salih ameli birlikte gerçekleştiren kullarına gerçekleştirmeyi vaat ettiği bir nimetidir. Şöyle ki Allah onlara bir sevgi var edecektir. Dostlarının kalplerinde, sema ve arz ehlinin içinde onlara karşı bir sevgi, bir muhabbet uyandıracaktır. Kalplerde onlara karşı bir sevgi oldu mu da pek çok işleri onlar için kolaylaşacaktır. Çeşitli hayırlara, dualara, irşadlara, kabullere, önderliklere ve bu kabilden husule gelen nimetlere nail olacaklardır. Bundan dolayıdır ki sahih bir hadiste Peygamber sallallahu aleyhi ve sellem’in şöyle buyurduğu varid olmuştur:“Şüphesiz Allah, bir kulu sevdi mi Cebrail’e: Ben filanı seviyorum, sen de onu sev, diye nidâ eder. Cebrail de onu sever. Daha sonra Cebrail semâ ehli arasında: Şüphesiz Allah filan kimseyi sever, siz de o kimseyi sevin, diye nidâ eder. Bunun üzerine semâdakiler de onu sever. Sonra o kişi yeryüzünde de kabul görüp takdir edilir.” Yüce Allah’ın bunlara bir sevgi var etmesinin sebebi, onların da Allah’ı sevmeleridir. O da onları kendi dostlarına ve sevdiklerine sevdirmiştir.
"Sesungguhnya orang-orang beriman dan beramal shalih, kelak Allah Yang Maha Pemurah akan menanamkan dalam (hati) mereka kasih sayang." (Maryam: 96).
(96) Ini merupakan bagian dari nikmat Allah bagi para hambaNya, yang telah memadukan antara keimanan dan amal shalih, bahwasanya Allah berjanji kepada mereka akan menjadi-kan rasa cinta buat mereka. Yakni rasa cinta dan kasih dalam hati para waliNya, penghuni langit dan penghuni bumi. Jika mereka sudah berhasil memiliki rasa cinta pada hati (orang-orang), maka berbagai urusan mereka menjadi mudah, dan mereka akan meraih berbagai macam kebaikan, doa-doa, petunjuk, dapat diterima (oleh pihak lain) dan memperoleh kepemimpinan. Oleh karena itu, ter-maktub dalam sebuah hadits yang shahih:[29]
إِنَّ اللّٰهَ إِذَا أَحَبَّ عَبْدًا؛ نَادَى جِبْرِيْلَ فَقَالَ: إِنِّيْ أُحِبُّ فُلَانًا فَأَحِبَّهُ، فَيُحِبُّهُ جِبْرِيْلُ، ثُمَّ يُنَادِي فِيْ أَهْلِ السَّمَاءِ فَيَقُوْلُ: إِنَّ اللّٰهَ يُحِبُّ فُلَانًا فَأَحِبُّوْهُ. فَيُحِبُّهُ أَهْلُ السَّمَاءِ، ثُمَّ يُوْضَعُ لَهُ الْقَبُوْلُ فِي الْأَرْضِ.
"Sesungguhnya jika Allah mencintai seorang hamba, Dia memang-gil Jibril seraya berkata, 'Sesungguhnya Aku mencintai fulan, maka cintailah dia.' Maka Jibril pun mencintainya. Kemudian Jibril menyeru penduduk langit seraya berkata, 'Sesungguhnya Allah mencintai Fulan, maka hendaklah kalian mencintainya.' Maka penduduk langit mencintai-nya. Kemudian ditanamkan (rasa) penerimaan (cinta) di dalam (hati manusia penduduk) bumi kepadanya."
Allah menempatkan rasa cinta pada mereka karena mereka mengasihi Allah dan mencintaiNya. Maka Allah (membalasnya dengan) membuat mereka menjadi orang yang dicintai oleh para wali dan kekasihNya.
Quả thật, những người có đức tin nơi Allah và làm điều thiện tốt mà Allah hài lòng thì sẽ được Ngài yêu thương và được Ngài khiến cho các bề tôi của Ngài yêu thương.
Allah accordera Son amour à ceux qui croient en Allah et accomplissent des œuvres qu’Il agrée et inspirera aux gens de les aimer.
Those who have faith in Allah, and do righteous actions that Allah is pleased with, Allah will create for them love by His loving them and by making them beloved to His servants.
سَيَجْعَلُ لَهُمُ الرَّحْمَـٰنُ وُدًّا
"For them the Rahman (All-Merciful) will create love." - 19:96.
It means that for those who are steadfast in their faith in Him, Allah creates an environment of friendship and love for each other, which consequently promotes mutual amity and goodwill among the true Muslims. Furthermore, by their conduct and behavior they command the admiration and respect of all those with whom they come into contact. Bukhari, Tirmidhi and others have related on the authority of Sayyidna Abu Hurairah ؓ that the Holy Prophet ﷺ once said that when Allah Ta’ ala is pleased with someone He says to Jibra'il (علیہ السلام) ، "I am pleased with so and so and I desire that you too should show favour to him." Jibra'l (علیہ السلام) makes an announcement to this effect in all the skies so that their residents begin to harbor a liking for that person. Then this love descends upon the earth and the people of the earth also begin to love him. The Holy Prophet ﷺ then quoted this verse. (Ruh ul-Ma’ ani).
إِنَّ الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ سَيَجْعَلُ لَهُمُ الرَّحْمَـٰنُ وُدًّا
"Surely those who believe and do the righteous deeds, for them the Rahman (All-Merciful) will create love." - 19:96.
Haram bin Hayyan has said that when a person devotes himself wholly towards Allah He fills the hearts of all believers with love for him. (Qurtubi)
When Sayyidna Ibrahim Khalilullah (علیہ السلام) ، planned to go back to Syria, after leaving behind his wife Hajira and his baby son Sayyidna Isma` i1 (علیہ السلام) in the desert enclosed by the barren hills of Makkah in accordance with the command of Allah, he also prayed for both of them with the following words
فَاجْعَلْ أَفْئِدَةً مِّنَ النَّاسِ تَهْوِي إِلَيْهِمْ
"So make hearts of a number of people yearn toward them." - 14:37.
The prayer was granted so that even after the lapse of many millennia people all over the world entertain great love for Makkah and its inhabitants. They visit the place in large numbers, and not only incur heavy expenditure but also endure great hardships while making the journey.
It often happens that those who espouse the cause of unadulterated truth invite the wrath of the upholders of falsehood. Indeed, they become objects of hatred even in their own communities. But, in the life hereafter, the position will be reversed: the entire atmosphere will favour those devoted upholders of the pure and unadulterated truth; here in this world, having eschewed worldly honour and popularity in their staunch support of the truth, they will find in the afterlife, that they are rewarded with the highest possible esteem.
Ô Messager, Nous avons facilité la compréhension de Coran en te le révélant dans ta langue. Ceci, afin que tu annonces la bonne nouvelle aux pieux, qui observent Mes commandements et renoncent à Mes interdits, et que tu menaces des gens tenaces dans leur opposition et leur dédain de reconnaître la vérité.
We have made this Qur’ān easy by revealing it in your own language, O Messenger, so that you may bring glad news to those who are mindful by fulfilling My instructions and avoiding My prohibitions, and so that you may warn a people who are harsh in disputing and stubborn in accepting the truth.
Kaya nagpadali lamang Kami ng Qur'ān na ito sa pamamagitan ng pagpapababa nito sa wika mo, O Sugo, upang magbalita ka ng nakagagalak hinggil dito sa mga tagapangilag magkasala na sumusunod sa mga ipinag-uutos Ko at umiiwas sa mga sinasaway Ko at [upang] magpangamba ka sa pamamagitan nito sa mga taong matitindi sa alitan at pakikipagmalakihan laban sa pagpapasailalim sa katotohanan.
Mensajero, he facilitado este Corán revelándotelo en tu propio idioma para que puedas albriciar a aquellos que son temerosos de cumplir Mis órdenes y evitar Mis prohibiciones, y para que puedas advertir a aquellos que son duros para disputar y tercos para aceptar la verdad.
Vjerovjesniče, Plemeniti je Allah ovaj Kur’an učinio lahkim, na tvom, arapskom jeziku, da bi pomoću njega obradovao bogobojazne čestite vjernike Allahovim zadovoljstvom i džennetom, a da bi velike svadljivce grešnike koji slijepo slijede stranputicu i bore se za nju upozorio na paklenu vatru.
Sungguh Kami telah mudahkan Al-Qur`ān ini dengan menurunkannya dalam bahasamu -wahai Rasul-, agar engkau dapat memberi kabar gembira kepada orang-orang bertakwa yang menjalankan perintah dan menjauhi larangan-Ku, dan agar engkau dapat pula memberi peringatan kepada kaum yang sangat pembangkang dan durhaka untuk tunduk terhadap kebenaran.
In verità, abbiamo agevolato la comprensione di questo Corano rivelandolo nella tua lingua – o Messaggero – in modo che tu possa annunciarlo ai devoti, coloro che seguono i Miei ordini e rispettano i miei divieti, e incuti timore alla gente che si ostina nelle dispute e che si insuperbisce dinanzi la sottomissione alla verità.
-Ey Resul!- Emirlerimi yerine getirip, yasaklarımdan sakınan muttakileri müjdelemen, hakka itaat etmede kibirlenen ve husumette şiddetli olan kavmi kendisi ile korkutman için bu Kur'an'ı senin diline indirerek kolaylaştırdık.
"Maka sesungguhnya telah Kami mudahkan al-Qur`an itu dengan bahasamu, agar kamu dapat memberi kabar gembira de-ngan al-Qur`an itu kepada orang-orang yang bertakwa, dan agar kamu memberi peringatan dengannya kepada kaum yang mem-bangkang. Dan berapa banyak telah Kami binasakan umat-umat sebelum mereka. Adakah kamu melihat seorang pun dari mereka atau kamu dengar suara mereka yang samar-samar?" (Maryam: 97-98).
(97) Allah تعالى memberitahukan tentang nikmatNya, dan bahwa Allah telah menjadikan al-Qur`an ini mudah lewat lisan Rasulullah, Muhammad ﷺ. Allah memudahkan lafazh-lafazh dan makna-maknanya supaya tujuannya tercapai dan berhasil diman-faatkan ﴾ لِتُبَشِّرَ بِهِ ٱلۡمُتَّقِينَ ﴿ "agar kamu dapat memberi kabar gembira dengan al-Qur`an itu kepada orang-orang yang bertakwa," dengan memberikan motivasi pada sesuatu yang telah dijanjikan sebagai kabar gembira berupa ganjaran di dunia dan akhirat disertai de-ngan penjelasan sebab kausalitas untuk mencapai kabar gembira itu. ﴾ وَتُنذِرَ بِهِۦ قَوۡمٗا لُّدّٗا 97 ﴿ "Dan agar kamu memberi peringatan dengannya kepada kaum yang membangkang," yaitu orang-orang yang begitu keras dalam kebatilan dan kuat dalam kekufuran. Lalu engkau memperingatkan mereka, hingga hujjah telah tegak atas mereka dan jalan yang lurus telah menjadi jelas bagi mereka. Maka binasalah orang yang binasa dengan keterangan yang nyata dan hiduplah orang yang hidup itu dengan keterangan yang nyata.
(98) Kemudian Allah mengancam mereka dengan pemus-nahan (yang dilakukan Allah) terhadap para pendusta sebelum mereka, ﴾ وَكَمۡ أَهۡلَكۡنَا قَبۡلَهُم مِّن قَرۡنٍ ﴿ "Dan berapa banyak telah Kami binasa-kan umat-umat sebelum mereka," yaitu kaum Nabi Nuh, 'Ad, Tsamud, Fir'aun, serta para pendusta dan penentang lainnya. Ketika mereka senantiasa dalam kedurhakaan mereka, maka Allah membinasa-kan mereka, sampai tidak ada sisa. ﴾ هَلۡ تُحِسُّ مِنۡهُم مِّنۡ أَحَدٍ أَوۡ تَسۡمَعُ لَهُمۡ رِكۡزَۢا 98 ﴿ "Adakah kamu melihat seorang pun dari mereka atau kamu dengar suara mereka yang samar-samar?" Kata اَلرِّكْزُ yaitu suara samar. Maksudnya, tidak ada yang tersisa dari mereka suatu bentuk atau bekas apa pun. Akan tetapi, cerita-cerita tentang mereka masih menjadi bahan pelajaran bagi orang yang ingin memetik pelajaran. Begitu juga pembicaraan-pembicaraan mereka di malam hari menjadi bahan nasihat bagi orang-orang yang bisa menerima nasihat.
Telah tuntas tafsir surat Maryam. Segala pujian dan rasa syukur bagi Allah.
97- Biz o (Kur'ân’ı), ancak kendisiyle takva sahiplerini müjdeleyesin ve inatçı bir toplumu da uyarasın diye senin dilinle (Arapça indirerek) kolaylaştırdık.
98- Onlardan önce nice nesilleri helâk ettik. Şimdi sen onlardan herhangi birini görebiliyor yahut onlardan cılız da olsa bir ses işitebiliyor musun?
97. Yüce Allah, nimetinin bir eseri olarak bu Kur’ân’ı Rasûlü Muhammed sallallahu aleyhi ve sellem’in diliyle kolaylaştırmış olduğunu haber vermektedir. Bu Yüce Kitab’ın lafızlarını da anlamlarını da kolay kılmıştır. Ondan gözetilen maksat gerçekleşsin ve ondan yararlanmak kolay olsun diye böyle yapmıştır. “Kendisiyle takva sahiplerini” müjdesi verilen dünyevi ve uhrevi mükâfaatları haber vererek ve müjdelenmeyi gerektiren sebeplere teşvik etmek suretiyle “müjdeleyesin ve inatçı bir toplumu da uyarasın diye senin dilinle (Arapça indirerek) kolaylaştırdık.” Batıllarında ısrarlı, küfürlerinde katı kimseleri de uyarıp korkutasın, böylelikle onlara karşı delil ortaya konmuş ve gerekli şekilde açıklanmış olsun diye. Bunun sonucunda da helâk olan apaçık bir delile binaen helâk olur, hayatta kalan da apaçık bir delile binaen hayatta kalır.
98. Yüce Allah, kendilerinden önceki yalanlayan kavimlerin helâk edildiklerini belirterek onları şöylece korkutmaktadır:“Onlardan önce” Nûh’un kavmini, Âd’ı, Semûd’u, Firavun’u ve diğer yalanlayan “nice nesilleri helâk ettik.” Bunlar azgınlıklarını sürdürüp gidince Allah da onları helak etti. Geriye onlardan hiçbir şey kalmadı. “Şimdi sen onlardan herhangi birini görebiliyor yahut onlardan cılız da olsa bir ses işitebiliyor musun?” Yani onlardan geriye ne varlıkları ne de gözle görülür bir izleri kalmamıştır. Sadece ibret alanlar için ibret, öğüt alanlar için de öğüt olmak üzere birtakım bilgiler kalmıştır.
eryem Sûresi’nin tefsiri burada sona ermektedir. Yüce Allah’a hamd ve şükürler olsun.
***
Này hỡi Thiên Sứ Muhammad! Quả thật, TA (Allah) làm cho Qur'an thành dễ dàng trên chiếc lưỡi của Ngươi là chỉ nhằm mục đích để Ngươi báo tin vui cho những người ngoan đạo - những người mà họ luôn thi hành theo mệnh lệnh của TA và tránh xa những điều TA nghiêm cấm - và để Ngươi cảnh báo những đám người thường hay tranh cãi hầu chối bỏ chân lý.
أَوْ تَسْمَعُ لَهُمْ رِكْزًا
"Or hear from them even a whisper" - 19:98.
The word means a faint, unintelligible sound such as a death-rattle. The meaning of the verse is that there have been many kings who ruled vast empires, exercised unlimited authority and lived in great splendor, but when the wrath of Allah caught upon them for their sinful acts, they were annihilated in such a manner that not even a whisper or a feeble motion is now being heard of them.
Alhamdulillah
The Commentary on
Surah Maryam
Ends here.
Qu’ils sont nombreux les peuples que Nous avons anéantis avant le tien ! Connais-tu un seul représentant de ces peuples en vie ou entends-tu parler d’eux? Ce qui s’est abattu sur eux peut s’abattre sur d’autres si Allah le décide.
Trước cộng đồng của Ngươi - Muhammad - đã có không biết bao nhiêu cộng đồng bị TA (Allah) tiêu diệt. Và ngay hôm nay, Ngươi có cảm thấy còn sót lại ai đó trong những cộng đồng đó không hoặc Ngươi có nghe thấy lời thì thầm của họ đâu đó không?! Bởi thế, những gì xảy ra với họ có thể sẽ xảy ra với những ai khác họ khi Allah cho phép.
Mnogo je prijašnjih naroda Svemogući Allah uništio prije tvoga naroda, ne vidiš nijednog od njih niti čuješ njihove glasove. Čuješ li makar njihov šapat!? Kao što smo njih uništili, tako ćemo uništiti nevjernike ovog umeta, i to onda kad Allah htjedne.
Betapa banyak umat yang Kami telah binasakan sebelum adanya kaummu, maka apakah hari ini engkau melihat dan merasakan keberadaan salah satu dari umat-umat itu?! Ataukah kamu masih mendengar bisikan-bisikan mereka?! Sungguh, apa yang telah menimpa mereka boleh jadi akan menimpa selain mereka bila Allah menghendakinya.
Quanti sono i popoli che abbiamo distrutto prima del tuo popolo! Senti per caso anche la fievole voce di qualcuno di loro?! Ciò che è accaduto loro può accadere ad altri, quando Allāh vorrà.
Senin kavminden önce nice kavimleri helak ettik. Bugün o kavimlerden birini hissediyor musun? Onlara ait en ufak bir ses işitiyor musun? Allah izin verdiğinde onlara isabet eden başkalarına da isabet edebilir.
How many communities I have destroyed before your people! Do you perceive a single one of those communities today, or hear any sound from them? What afflicted them may afflict others when Allah gives permission.
Anong dami ang mga kalipunang ipinahamak Namin bago pa ng mga kababayan mo! Kaya nakararamdam ka kaya ngayong araw sa isa sa mga kalipunang iyon? Nakaririnig ka kaya sa kanila ng isang tinig na kubli sapagkat ang dumapo sa kanila ay maaaring dumapo sa iba pa sa kanila kapag nagpahintulot si Allāh?
¡Cuántas generaciones he destruido anteriores a tu pueblo! ¿Puedes vislumbrar una sola de esas comunidades hoy, o escuchas algún sonido de ellas? Aquello que los afligió puede afligir a otros cuando Al-lah concede el permiso.
God’s book is in a language intelligible to human beings. Moreover, dealing with different topics, it takes into consideration all those aspects which make a book into a book of guidance. The Quran is nevertheless a source of guidance only to those who are serious minded, who are eager to know what is right and what is wrong, and who are ready to abstain from wrong deeds and build their lives in accordance with what is right. Those devoid of seriousness and the desire to learn will merely indulge in meaningless discussions on hearing the teachings of the Quran and will not be able to benefit from them. Those who oppose the call for Truth err in thinking that, in doing so, they will not come to any harm. All around them there is ample evidence of the opponents of the Truth having been wiped out, but they do not learn a lesson from this. Till the last moment they harbour the impression that God’s wrath may have descended on others, but that nothing is going to afflict them similarly. But the law of God admits of no exceptions. Here, what happens to one person will happen to everybody else too; the fate of good people will be good, and vice versa.
