Ţa-He طه Lettere simili sono presenti all'inizio di Surat Al Beǭarah.
Esta Sura comienza con las letras inconexas, cuya explicación ya ha tenido lugar en la Sura La Vaca.
(Tâ-hâ) benzerleri hakkında bir açıklama Bakara suresinin başında zikredilmiştir.
Ṭâ-Hâ: Il a déjà été question de telles lettres séparées au début de Sourate Al-Baqarah.
This sūrah begins with the disconnected letters, the explanation for which has already preceeded in Sūrah Baqarah.
"Thaha. Kami tidak menurunkan al-Qur`an ini kepadamu agar kamu menjadi susah, tetapi sebagai peringatan bagi orang yang takut (kepada Allah), yaitu diturunkan dari Allah yang men-ciptakan bumi dan langit yang tinggi. (Yaitu) Yang Maha Pemurah, yang bersemayam di atas 'Arasy. KepunyaanNya-lah semua yang ada langit, semua yang di bumi, semua yang di antara keduanya, dan semua yang di bawah tanah. Dan jika kamu mengeraskan ucapanmu, maka sesungguhnya Dia mengetahui rahasia yang telah tersembunyi. Dia-lah Allah, tidak ada tuhan (yang berhak disembah) kecuali Dia. Dia mempunyai al-Asma` al-Husna (nama-nama yang paling baik)." (Thaha: 1-8).
Makkiyah
(1-2) ﴾ طه 1 ﴿ "Thaha," termasuk dalam kategori huruf-huruf abjad yang terputus untuk membuka sejumlah surat (dalam al-Qur`an), kata ini bukanlah nama bagi Nabi. ﴾ مَآ أَنزَلۡنَا عَلَيۡكَ ٱلۡقُرۡءَانَ لِتَشۡقَىٰٓ 2 ﴿ "Kami tidak menurunkan al-Qur`an ini kepadamu agar kamu men-jadi susah," maksudnya bukanlah tujuan adanya wahyu dan di-turunkannya al-Qur`an kepadamu serta penetapan syariat adalah agar engkau menjadi susah karenanya, sehingga dalam kandungan syariat terdapat pembebanan (taklif) yang memberatkan orang-orang mukallaf dan melemahkan kekuatan orang-orang yang meng-amalkan, akan tetapi ia merupakan wahyu dan al-Qur`an serta syariat yang disyariatkan oleh Dzat ar-Rahim ar-Rahman dan dijadi-kan sebagai jembatan pengantar menuju kebahagiaan, kesuksesan, dan kemenangan. Dia benar-benar menyederhanakannya dan me-mudahkan setiap pintu dan jalan-jalan aksesnya. Dia menjadikan-nya sebagai nutrisi bagi hati, jiwa, dan pencipta ketenangan bagi badan. Fitrah-fitrah yang normal dan akal-akal yang lurus me-nyambutnya dengan tulus dan ketundukan. Karena ia mengetahui muatan kebaikan yang berada di dalamnya di dunia dan akhirat.
(3) Oleh karenanya, Allah berfirman, ﴾ إِلَّا تَذۡكِرَةٗ لِّمَن يَخۡشَىٰ 3 ﴿ "Tetapi sebagai peringatan bagi orang yang takut (kepada Allah)," melain-kan supaya orang-orang yang takut kepada Allah تعالى mengingat-ingat (hakikat kehidupan) sedangkan dia pun mengerti kandungan-nya berupa himbauan untuk menggapai kebaikan-kebaikan lalu mengamalkannya, dan mengetahui peringatan dari kecelakaan dan kerugian sehingga dia pun menjauhkan diri darinya. Dengan al-Qur`an dia bisa mengenal hukum-hukum yang baik, yang ditetap-kan oleh syariat secara detail yang sisi keindahannya sudah mapan di akalnya secara global. Maka, penjabaran hukum-hukum sejalan dengan apa yang dijumpainya dalam fitrah dan akal sehatnya. Oleh sebab itu, Allah menamakan al-Qur`an sebagai tadzkirah (pengingat). Sebagai pengingat sesuatu yang sudah ada sebelumnya. Hanya saja pemiliknya melalaikannya, atau tidak mengingat-ingat pen-jelasannya.
Allah mengkhususkan peringatan ini bagi orang-orang yang takut (khasyyah) kepadaNya, pasalnya selain mereka tidak mau memanfaatkannya. Bagaimana mungkin orang yang tidak beriman kepada surga dan neraka, serta tidak ada unsur ketakutan kepada Allah di hatinya sekecil biji sawi pun dapat memperoleh manfaat dengannya?! Ini tidak mungkin terjadi.
﴾ سَيَذَّكَّرُ مَن يَخۡشَىٰ 10 وَيَتَجَنَّبُهَا ٱلۡأَشۡقَى 11 ٱلَّذِي يَصۡلَى ٱلنَّارَ ٱلۡكُبۡرَىٰ 12 ﴿
"Orang yang takut (kepada Allah) akan mendapat pelajaran. Orang-orang yang celaka (kafir) akan menjauhinya. (Yaitu) orang yang akan memasuki api yang besar (neraka)." (Al-A'la: 10-12).
(4) Selanjutnya, Allah menyebutkan kebesaran al-Qur`an yang agung ini. Ia merupakan wahyu yang diturunkan Pencipta bumi dan langit, yang mengatur semua makhluk. Maksudnya, teri-malah wahyu yang diturunkan ini dengan sikap ketundukan yang penuh, kecintaan, dan penerimaan yang total. Agungkanlah wahyu itu dengan sebaik-baiknya. Acapkali Allah menyatukan antara sifat al-Khalqu (penciptaan) dan al-Amru (penetapan syariat). Seba-gaimana tertuang di dalam ayat ini. Juga seperti dalam FirmanNya,
﴾ أَلَا لَهُ ٱلۡخَلۡقُ وَٱلۡأَمۡرُۗ ﴿
"Ingatlah, menciptakan dan memerintah hanyalah hak Allah." (Al-A'raf: 54), juga dalam FirmanNya,
﴾ ٱللَّهُ ٱلَّذِي خَلَقَ سَبۡعَ سَمَٰوَٰتٖ وَمِنَ ٱلۡأَرۡضِ مِثۡلَهُنَّۖ يَتَنَزَّلُ ٱلۡأَمۡرُ بَيۡنَهُنَّ ﴿
"Allah-lah yang menciptakan tujuh langit dan seperti itu pula bumi. Perintah Allah berlaku padanya." (Ath-Thalaq: 12).
Demikian ini, karena Allah adalah Dzat yang menciptakan, yang menetapkan perintah dan larangan. Sebagaimana tidak ada pencipta selain Allah, maka tidak ada kewajiban, perintah, dan larangan yang harus dilaksanakan oleh makhluk kecuali dari Pen-cipta mereka. Begitu pula bahwa penciptaan yang Allah lakukan terhadap makhlukNya di dalamnya termasuk pengaturan takdir kauni (yang tidak berkaitan dengan mahabbah Allah dan mesti terjadi). Sedangkan penetapan perintah di dalamnya mengandung pengaturan takdir syar'i (yang berkaitan dengan mahabbah Allah, tapi tidak mesti terjadi). Sebagaimana penciptaan makhluk tidak akan terlepas dari hikmah, maka Allah tidak menciptakan mereka untuk tujuan yang mengada-ada, begitu pula, Allah tidak meme-rintahkan dan tidak melarang kecuali pasti dengan sebab yang mana ia merupakan sebuah keadilan, hikmah, dan kebaikan.
(5) Setelah Allah menjelaskan bahwa Dia adalah Sang Pencipta, Pengatur, Pembuat perintah dan larangan, maka Dia memberitahukan mengenai keagungan dan kebesaranNya. Allah berfirman, ﴾ ٱلرَّحۡمَٰنُ عَلَى ٱلۡعَرۡشِ ﴿ "(Yaitu) Dzat Yang Maha Pemurah di atas 'Arasy," yang merupakan makhluk paling tinggi dan paling besar serta paling luas ﴾ ٱسۡتَوَىٰ 5 ﴿ "bersemayam," dalam bentuk istiwa' (bersemayam) yang sesuai dengan bentuk keagunganNya, dan sesuai dengan kebesaran dan keindahanNya. Dia bersemayam di atas 'Arasy dan menguasai kerajaan.
(6) ﴾ لَهُۥ مَا فِي ٱلسَّمَٰوَٰتِ وَمَا فِي ٱلۡأَرۡضِ وَمَا بَيۡنَهُمَا ﴿ "KepunyaanNya-lah semua yang ada langit, semua yang di bumi, dan semua yang di antara kedua-nya," berupa malaikat, manusia, jin, binatang, benda-benda mati, tanaman ﴾ وَمَا تَحۡتَ ٱلثَّرَىٰ 6 ﴿ "dan apa yang berada di bawah tanah," di bawah bumi, semuanya milik Allah تعالى, sebagai hamba yang diatur tunduk di bawah keputusan dan aturanNya. Tidak ada secuil pun hak kepemilikan bagi mereka. Mereka tidak mempunyai daya untuk menciptakan kebaikan, bahaya, kematian, kehidupan, dan kebangkitan bagi diri mereka sendiri.
(7) ﴾ وَإِن تَجۡهَرۡ بِٱلۡقَوۡلِ فَإِنَّهُۥ يَعۡلَمُ ٱلسِّرَّ ﴿ "Dan jika kamu mengeraskan ucapan-mu, maka sesungguhnya Dia mengetahui rahasia," maksudnya perka-taan yang lirih ﴾ وَأَخۡفَى 7 ﴿ "dan yang tersembunyi," dari sesuatu yang rahasia, yang bermakna rahasia yang berada di hati, dan belum diucapkan. Atau اَلسِّرُّ ialah segala sesuatu yang terbetik di hati. Sedangkan أَخْفَى merupakan segala sesuatu yang belum muncul di benak. Allah تعالى Maha mengetahui segala sesuatu yang terbetik pada waktunya dan segala bentuknya. Maksudnya, ilmu Allah تعالى meliputi segala sesuatu, yang samar maupun yang jelas, yang ter-sembunyi ataupun yang terlihat, sama saja, baik engkau mengeras-kan suara atau melirihkannya. Semuanya menurut ilmu Allah تعالى sama saja.
(8) Sesudah menetapkan kesempurnaanNya yang mutlak dengan keumuman penciptaanNya, dan ketetapan perintah dan laranganNya yang umum (bagi semua makhluk), keumuman rahmatNya, besarnya keagunganNya, keberadaanNya yang tinggi di atas 'Arasy, luasnya wilayah kekuasaan dan ilmuNya, dapat diambil kesimpulan bahwa Dia-lah yang berhak untuk diibadahi, peribadahan kepadaNya ialah yang benar, yang sejalan oleh aturan syariat, nalar, dan fitrah. Sementara menyembah selainNya meru-pakan kebatilan. Allah berfirman, ﴾ ٱللَّهُ لَآ إِلَٰهَ إِلَّا هُوَۖ ﴿ "Dia-lah Allah, tidak ada sesembahan (yang berhak disembah) kecuali Dia," maksudnya tidak ada sesembahan dan tuhan yang berhak disembah dengan penuh kecintaan dan menghinakan diri, rasa takut, pengharapan, mahabbah, inabah, dan doa kecuali Dia. ﴾ لَهُ ٱلۡأَسۡمَآءُ ٱلۡحُسۡنَىٰ 8 ﴿ "Dia mempunyai Asma` al-Husna (nama-nama yang paling baik)," Allah mempunyai nama-nama yang banyak yang sempurna lagi paling baik. Di antara sisi keindahannya, semua nama itu merupakan nama-nama yang menunjukkan pujian. Tidak ada nama yang tidak menunjukkan pujian dan sanjungan. Sebagian dari sisi keindahan-nya, bahwa nama-nama itu bukan sekedar nama-nama semata, akan tetapi nama-nama dan sekaligus (menunjukkan) sifat-sifat yang terkandung di dalamnya. Aspek keindahan lainnya, nama-nama itu menunjukkan sifat-sifat yang sempurna. Dan pada sifat-sifat itu bila dibandingkan dengan sifat lainnya menempati ting-katan yang paling sempurna, umum lagi agung. Aspek keelokannya, Allah memerintahkan para hambaNya untuk berdoa kepadaNya dengannya. Karena nama-nama itu termasuk (piranti) untuk ber-tawasul yang mendekatkan diri kepada Allah. Allah mencintainya (nama-nama itu), dan para pecintanya juga menyukainya dan menghafalnya. Dan Allah mencintai orang-orang yang mendalami makna-maknanya dan menghambakan diri kepada Allah dengan-nya. Allah berfirman,
﴾ وَلِلَّهِ ٱلۡأَسۡمَآءُ ٱلۡحُسۡنَىٰ فَٱدۡعُوهُ بِهَاۖ ﴿
"Hanya milik Allah-lah Asma` al-Husna, maka mohonlah kepada-Nya dengan menyebut Asma` al-Husna tersebut." (Al-A'raf: 180).
1- Tâ, hâ.
2- Biz, sana Kur’ân’ı güçlük çekesin diye indirmedik.
3- Ancak (Allah'tan) korkanlara bir öğüt olsun diye (indirdik).
4- O, yeryüzünü ve yüksek gökleri yaratandan indirilmiştir.
5- Rahmân, Arş’a istivâ etmiştir.
6- Göklerde, yerde, bunların arasında ve nemli toprağın altında ne varsa hepsi O’nundur.
7- Sen sözü açığa vursan (da gizlesen de) gerçek şu ki O, gizliyi de gizlinin gizlisini de bilir.
8- Allah; O’ndan başka (hak) ilâh yoktur. En güzel isimler yalnız O’nundur.
(Mekke’de inmiştir. 135 âyettir)
1. “Tâ, hâ.” Bu, pek çok surenin başlangıcını teşkil eden ve mukattaa harfleri diye bilinen harflerdendir. Bu, Peygamber sallallahu aleyhi ve sellem’in ismi değildir.
2. “Biz sana Kur’ân’ı güçlük çekesin diye indirmedik.” Yani vahiyden, Kur’ân’ın sana indirilmesinden, şeriatın bildirilmesinden maksat, güçlük ve sıkıntı çekmen değildir. Şeriatte de mükelleflere ağır gelecek ve amel etmek isteyenlerin güç yetirmekten aciz kalacakları yükümlülükler koymadık. Vahyi, Kur’ân’ı ve şeriatı Rahmân ve Rahim olan Allah göndermiş ve bunları mutluluğa, başarıya ve kurtuluşa ulaştıran bir sebep kılmıştır. Onları alabildiğine kolaylaştırmış ve onun bütün yollarını kolaylıkla izlenebilir hale getirmiştir. O, bu Kur’ân’ı ve şeriati kalplere ve ruhlara bir gıda, bedenlere de bir rahat sebebi kılmıştır. Onun için de selim fıtratlar ve dosdoğru akıllar Kur’ân’ı kabul ve itaat ile karşılamıştır. Çünkü onlar, Kur’ân’ın içerdiği dünya ve âhiret hayırlarını çok iyi bilirler. Bundan dolayı Yüce Allah şöyle buyurmaktadır:
3. “Ancak (Allah'tan) korkanlara bir öğüt olsun diye.” Yani biz, o Kitab’ı Allah’tan korkan kimseler, ondan öğüt alsınlar, arzulanan şeylerin elde edilebilmesi için içerdiği teşvik edici buyrukları düşünüp gereğince amel etsinler, bedbahtlık ve hüsrandan sakındıran şeyleri de düşünüp onlardan sakınsınlar diye indirdik. Güzel oldukları genel olarak aklen bilinen şer’î hükümlerin ayrıntılarını tafsili olarak Kur’ân sayesinde düşünüp öğüt alsınlar ve böylece fıtratlarında ve akıllarında güzel gördükleri şeylerle bu ayrıntılı hükümler arasındaki uyumu hatırlayıp kavrasınlar diye indirdik. Bundan dolayıdır ki Allah Kur’ân-ı Kerim’e “تَذۡكِرَةٗ = hatırlatıcı öğüt” adını vermiştir. Çünkü bu, esasen var olan, ancak sahibi kendisinden gafil bulunan yahut da ona dair tafsili açıklamaları hatırlayamayan kimse hakkında söz konusudur. Bu öğüt alma ve hatırlamanın özellikle “(Allah'tan) korkanlara” has kılınması, böyle olmayan kimselerin bu Kur’ân-ı Kerim’den gereği gibi yararlanamayışlarındandır. Hem Kur’ân-ı Kerim’in bildirdiği cennete, cehenneme iman etmeyen, kalbinde zerre ağırlığı kadar Allah korkusu bulunmayan kimseler ondan nasıl yararlanabilirler ki? Böyle bir şey asla mümkün değildir:“Korkan kimse öğüt alacak, oldukça bahtsız olan kimse ise ondan kaçacaktır. O ki en büyük ateşe girecektir...”(el-A’lâ, 87/10-12)
4. Daha sonra Yüce Allah, bu Kur’ân-ı Azim’in yüceliğini, onun gökleri ve yeri yaratan, bütün yaratıkların işlerini çekip çeviren Allah tarafından indirildiğini söz konusu etmektedir. Yani O’nun indirdiği Kitabı tam bir itaat, muhabbet ve teslimiyet ile kabul edin. Onu en ileri derecede ta’zim edin. Şanı Yüce Allah, bu âyet-i kerimede de olduğu gibi birçok ayette yaratmayı ve emretmeyi bir arada zikretmektedir:“İyi bilin ki yaratma da emretme de yalnız O’nundur.”(el-A’raf, 7/54); “Allah yedi gökleri ve yerden de onlar gibisini yaratandır. Emri bunlar arasında iner durur.”(et-Talâk, 65/12) Buna sebep ise yaratanın, emir verenin ve yasak koyanın O oluşundan dolayıdır. O’ndan başka yaratıcı olmadığı gibi yaratıklara bağlayıcı emirler vermek ve onlar için yasak koymak da ancak onları yaratanın hakkıdır. Aynı şekilde O’nun yaratıkları yaratması, onların kaderî ve kevnî idarelerini; emretmesi de dinî ve şer’î idarelerini ihtiva etmektedir. Yaratması hikmetin dışına çıkmadığı ve boş hiçbir şey yaratmadığı gibi, O’nun emir ve yasakları da adalet, hikmet ve ihsanın dışında değildir.
5. Şanı Yüce Allah yaratan, işleri idare eden, emredip yasaklar koyanın yalnız kendisi olduğunu açıkladıktan sonra azamet ve kibriyasını da haber vermek üzere şöyle buyurmaktadır:“Rahmân Arş’a” ki o yaratılmışların en yukarda olanı, en büyüğü ve en genişidir “istivâ etmiştir.” Bu, O’nun celâline yakışan, azamet ve cemâline uygun olarak Arş üzerine yükselmesi demektir. O, Arş üzerine yükselmiş ve ilmiyle de kainatı kuşatmıştır.
6. “Göklerde, yerde, bunların arasında” melek, insan, cin, hayvan, bitki, canlı-cansız bütün varlıklar “ve nemli toprağın altında” yani yerin altında olanların hepsi O’nundur. Hükümranlık, tümüyle Allah’a aittir. Bütün varlıklar; işleri O’nun tarafından çekip çevirilen, O’nun kaza ve tedbir hükümleri altında boyun eğmiş kullardır. Egemenlik ve hükümranlık namına hiçbir şeye sahip değildirler. Kendileri hakkında herhangi bir fayda ve zarara, ölüme, hayata ve ne de öldükten sonra dirilişe mâlik değildirler.
7. “Sen sözü açığa vursan (da gizlesen de) gerçek şu ki O, gizliyi” gizli sözleri “ve gizlinin gizlisini” yani kalpte saklı bulunup henüz dil ile telaffuz edilmemiş şeyleri de “bilir.” Yahut “gizli” akıldan geçenler “gizlinin gizlisi” de henüz akla gelmemiş olanlar olabilir. İşte Yüce Allah, onun ne zaman hatıra geleceğini ve hangi özelliklerde hatırdan geçeceğini de bilir. Allah’ın ilmi küçüğüyle büyüğüyle, gizlisiyle açığıyla her şeyi kuşatmıştır. Sen sözünü ister açıktan söyle, ister gizle, fark etmez. Yüce Allah’ın ilmi açısından hepsi birbirine eşittir.
8. Allah, mutlak kemali ifade eden yaratmasının, emir ve yasaklarının kapsamlılığı, rahmeti ve geniş azametinin kuşatıcılığı, Arşının üzerine yükselişi, egemenliğinin genelliği ve ilminin her şeyi kapsamasını zikredince bundan ortaya çıkan netice şudur: İbadete layık olanın sadece O’dur, O’na ibadet şeriatın da, aklın da, fıtratın da emrettiği hak gerçektir. O’nun dışındaki varlıklara ibadet ise batıldır. Onun için Allah azze ve celle şöyle buyurmaktadır:“Allah; O’ndan başka (hak) ilâh yoktur” yani gerçek ma’bud olan, sevgi ve zillet ile, korku ve ümit ile, muhabbet, yöneliş ve duâ ile kalplerin bağlanacağı başka hiç kimse yoktur. “En güzel isimler yalnız O’nundur.” Kâmil ve en güzel isimler yalnız O’nundur. Bu isimlerin tümünün övgüye delalet etmeleri de bunların güzelliklerindendir. O’nun övmeye ve senâya delâlet etmeyen hiçbir adı yoktur. Yine bu isimlerin güzelliklerinden biri de hepsinin sadece özel isim olmamaları aksine hem isim hem de sıfat olmalarıdır. Bu isimlerin kemal derecesindeki sıfatlara ve her bir sıfatın en kâmil, en geniş ve en yüce olan anlamına delalet etmeleri de bu isimlerin güzelliklerindendir. Allah’ın kullara bu isimlerle kendisine dua etmelerini emretmiş olması da onların güzelliklerindendir. Zira bu isimler, Yüce Allah’a yakınlaştırıcı vesilelerdir. Allah bu isimleri sever, onları sevenleri de sever, bu isimleri ezberleyenleri sevdiği gibi onların manalarının ne olduğunu araştıranları ve onlar uyarınca O’na kulluk edenleri de sever. Onun için Allah:“En güzel isimler Allah’ındır. O halde O’na bunlarla dua edin”(el-A’râf, 7/180) buyurmaktadır.
O kur’anskim skraćenicama već smo govorili, na početku sure el-Bekara.
Ṭā-Hā. Pembahasan tentang huruf-huruf semacam ini sudah ada di awal surah Al-Baqarah.
Which was revealed at Makkah
بِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِ
In the Name of Allah, the Most Gracious, the Most Merciful.
The Qur'an is a Reminder and a Revelation from Allah
We have already discussed the separated letters at the beginning of Surah Al-Baqarah, so there is no need to repeat its discussion here. Allah says,
مَآ أَنَزَلْنَا عَلَيْكَ الْقُرْءَانَ لِتَشْقَى
(We have not sent down the Qur'an unto you to cause you distress,) Juwaybir reported that Ad-Dahhak said, "When Allah sent the Qur'an down to His Messenger , he and his Companions adh- ered to it. Thus, the idolators of the Quraysh said, `This Qur'an was only reve- aled to Muhammad to cause him distress.' Therefore, Allah revealed,
طه - مَآ أَنَزَلْنَا عَلَيْكَ الْقُرْءَانَ لِتَشْقَى - إِلاَّ تَذْكِرَةً لِّمَن يَخْشَى
(Ta Ha. We have not sent down the Qur'an unto you to cause you distress, but only as a Reminder to those who fear (Allah).) The matter is not like the people of falsehood claim. Rather, whomever Allah gives knowledge to, it is because Allah wants him to have an abundance of good. This like what is confirmed in the Two Sahihs on the authority of Ibn Mas`ud, who said that the Messenger of Allah ﷺ said,
«مَنْ يُرِدِ اللهُ بِهِ خَيْرًا يُفَقِّهْهُ فِي الدِّين»
(Whomever Allah wants good for, then He gives him the understanding of the religion. ) Mujahid commented on Allah's statement,
مَآ أَنَزَلْنَا عَلَيْكَ الْقُرْءَانَ لِتَشْقَى
(We have not sent down the Qur'an unto you to cause you distress,) "This is like His statement,
مَا تَيَسَّرَ مِنْهُ وَأَقِيمُواْ
(So recite as much of the Qur'an as may be easy (for you).) 73:20 For, the people used to hang ropes at their chests (to hang on to when tired) in the prayer." Qatadah said,
مَآ أَنَزَلْنَا عَلَيْكَ الْقُرْءَانَ لِتَشْقَى
(We have not sent down the Qur'an unto you to cause you distress,) "No, by Allah, He did not make it a thing of distress. Rather, He made it a mercy, a light and a guide to Paradise." Allah said,
إِلاَّ تَذْكِرَةً لِّمَن يَخْشَى
(But only as a Reminder to those who fear (Allah).) Allah revealed His Book and sent His Messenger as a mercy for His servants, so that the person who reflects may be reminded. Thus, a man will benefit from what he hears of the Book of Allah, it is a remembrance in which Allah revealed what He permits and prohibits. His saying,
تَنزِيلاً مِّمَّنْ خَلَق الاٌّرْضَ وَالسَّمَـوَتِ الْعُلَى
(A Revelation from Him (Allah) Who has created the earth and high heavens. ) means, `This Qur'an, which has come to you, O Muhammad, is a revelation from your Lord. He is the Lord of everything and its King. He is Most Able to do whatever He wills. He created the earth with its low depths and dense regions. He created the lofty heavens with their high altitudes and subtleties.' It has been reported in a Hadith, which At-Tirmidhi and others graded as authentic, that the density of each sky of the heavens is the distance of five hundred years travel and the distance between it and the next heaven is also five hundred years. Concerning Allah's statement,
الرَّحْمَـنُ عَلَى الْعَرْشِ اسْتَوَى
(The Most Gracious Istawa the Throne.) A discussion concerning this has already preceded in Surat Al-A`raf, so there is no need to repeat it here. The safest path to take in understanding this, is the way of the Salaf (predecessors). Their way was to accept that which has been reported concerning this from the Book and the Sunnah without describing it, reinterpreting it, resembling it to creation, rejecting it, or comparing it to attributes of the creatures. Concerning Allah's statement,
لَهُ مَا فِي السَّمَـوَتِ وَمَا فِي الاٌّرْضِ وَمَا بَيْنَهُمَا وَمَا تَحْتَ الثَّرَى
(To Him belongs all that is in the heavens and all that is on the earth, and all that is between them, and all that is under the soil.) This means all of this is owned by Him and in His grasp. It is all under His control, will, intent and judgement. He created all of this, He owns it and He is the God of all of it. There is no true God other than He and no Lord other than He. Concerning Allah's statement,
وَمَا تَحْتَ الثَّرَى
(and all that is under the soil.) Muhammad bin Ka`b said, "This means that which is beneath the seventh earth." Concerning Allah's statement,
وَإِن تَجْهَرْ بِالْقَوْلِ فَإِنَّهُ يَعْلَمُ السِّرَّ وَأَخْفَى
(And if you speak aloud, then verily, He knows the secret and that which is yet more hidden.) This means that He Who revealed this Qur'an, has also created the high heavens and the earth and He knows that which is secret and what is even more hidden. As Allah says,
قُلْ أَنزَلَهُ الَّذِى يَعْلَمُ السِّرَّ فِى السَّمَـوَتِ وَالاٌّرْضِ إِنَّهُ كَانَ غَفُوراً رَّحِيماً
(Say: "It has been sent down by Him Who knows the secret of the heavens and the earth. Truly, He is Oft-Forgiving, Most Merciful.") 25:6 `Ali bin Abi Talhah reported that Ibn `Abbas said,
يَعْلَمُ السِّرَّ وَأَخْفَى
(He knows the secret and that which is yet more hidden.) "The secret is what the son of Adam hides within himself, and
وَأَخْفَى
(that which is yet more hidden. ) is the deeds of the son of Adam, which are hidden before he does them. Allah knows all of that. His knowledge encompasses that which has passed and that which is in the future and it is one, complete knowledge. In this regard, all of the creatures are as one soul to Him. That is the meaning of His statement,
مَّا خَلْقُكُمْ وَلاَ بَعْثُكُمْ إِلاَّ كَنَفْسٍ وَحِدَةٍ
(The creation of you all and the resurrection of you all are only as a single person.) 31:28 Concerning Allah's statement,
اللَّهُ لا إِلَـهَ إِلاَّ هُوَ لَهُ الاٌّسْمَآءُ الْحُسْنَى
(Allah! There is no God but Him! To Him belongs the Best Names.) This means, `He Who revealed this Qur'an to you (O Muhammad), He is Allah, there is no God except Him. He is the Owner of the Best Names and the most lofty attributes.'
Commentary
طه (Ta-Ha) Many Commentators have assigned different meanings to this word. Sayyidna Ibn ` Abbas ؓ thinks it means یا رجُل (0 man! ) while according to Ibn ` Umar ؓ it means یا حبیبی (0 my Dear! ). It is also suggested that طه and یٰسین are the names of the Holy Prophet ﷺ . However the most obvious explanation is the one given by Sayyidna Abu Bakr ؓ and the majority of scholars, namely that like many other isolated letters appearing at the beginning of several chapters of the Qur’ an (such as الٓمٓ), this word is also among the مُتَشابِھَات mysteries whose meaning is known only to Allah Ta’ ala.
{Ta.ha.} là các chữ cái tiếng Ả Rập, ý nghĩa của việc dùng chúng khai đề cho chương Kinh đã được đề cập ở phần đầu của chương Al-Baqarah.
Ṭā. Hā. Nauna na ang pagtatalakay sa ang mga kapareho ng mga ito sa simula ng Kabanatang Al-Baqarah.
Non ti abbiamo rivelato – o Messaggero – il Corano, affinché fosse per te un fardello, a causa dell'avversità del tuo popolo e per il fatto che non ti abbiano creduto.
Hindi Kami nagpababa sa iyo, O Sugo, ng Qur'ān upang ito ay maging isang kadahilanan ng pagpapagal sa sarili mo sa panlulumo sa pag-ayaw ng mga kababayan mo sa pananampalataya sa iyo.
Này Thiên Sứ Muhammad! Quả thật, TA (Allah) ban Kinh Qur'an xuống cho Ngươi không phải để khiến Ngươi buồn phiền trước việc người dân của Ngươi từ chối tin nơi Ngươi.
مَا أَنزَلْنَا عَلَيْكَ الْقُرْآنَ لِتَشْقَىٰ (We did not reveal the Qur'an to you to [ make you ] face hardship - 20:2) The word لِتَشْقَىٰ is derived from شقاء which means pain and distress. In the early days of Islam when the Qur'an was first revealed, the Holy Prophet ﷺ and his Companions ؓ used to spend whole nights in prayers and in reciting the Qur'an, as a result of which his feet used to get swollen due to standing for long hours in the prayers. Whereas during day time he would worry himself on how to bring light to the infidels in order that they should accept the teachings of the Qur’ an. This verse seeks to lessen the burden of long hours of prayers by informing the Holy Prophet ﷺ that the Qur’ an was not revealed to inflict toil and hardship on him and that it was not expected of him to stay awake the whole night reciting the Qur'an. Thereafter, the Holy Prophet ﷺ adopted a routine by which he rested in the early hours of the night and would get up later to offer the salah of tahajjud.
This verse also suggests that the duty of the Holy Prophet ﷺ is merely to convey the Message of Allah Ta` ala to the unbelievers, and thereafter he need not concern himself as to who accepted the Message and who did not.
I have not revealed the Qur’ān to you, O Messenger, to become distressed by your people’s turning away from having faith in it.
Poslaniče, Mi ti ne objavljujemo ovaj Kur’an zato da bude uzrok tvoje tuge uslijed toga što tvoji sunarodnici ne žele prihvatiti vjeru.
-Ey Resul!- Kavminin sana iman etmekten yüz çevirmesine üzülüp sıkıntı çekmen için sana Kur'an'ı indirmedik.
Mensajero, no te he revelado el Corán para agobiarte por el hecho de que tu gente lo haya rechazado.
Tidaklah Kami menurunkan Al-Qur`ān kepadamu -wahai Rasul- untuk menjadi sebab kesusahan dirimu lantaran bersedih dengan keberpalingan kaummu dari keimanan terhadapmu.
Ô Messager, Nous ne t’avons pas révélé le Coran pour que le refus des tiens de croire en toi t’abatte moralement.
Kami tidaklah menurunkannya melainkan sebagai peringatan bagi orang yang diberikan perunjuk oleh Allah agar merasa takut kepada-Nya.
Allah, džellešanuhu, objavio je časni Kur’an da pomoću njega upozoriš one koji se boje Allaha.
Allah'ın kendisinden korkmaya muvaffak kıldığı kimselere bir öğüt olsun diye indirdik.
Nous ne l’avons révélé que pour qu’il soit un rappel adressé à ceux à qui Il a facilité de Le craindre.
We only revealed it to be a reminder for those whom Allah has blessed so that they fear Him.
Solo lo revelamos como una exhortación para aquellos a quienes Al-lah ha bendecido con el temor devocional.
إِلَّا تَذْكِرَةً لِّمَن يَخْشَىٰ (Rather to remind him who has the fear - 20:3). Ibn Kathir has narrated that in the early days following the revelation of the Qur'an while the believers spent whole nights in prayers, the infidels mocked and taunted them that the revelation of the Qur'an brought nothing to them but hardship, allowing them no rest and peace. In this verse, Allah Ta’ ala says that these wretched and miserable people cannot sense that the Qur'an and the knowledge communicated through it can bring only blessings and felicity. This fact is not appreciated by them because they are ignorant and misguided. In a Hadith which has been related by Sayyidna Mu` awiyah ؓ " the Holy Prophet ﷺ said, "When Allah intends to reward a person, He gives him the correct perception of religion". (Sahihain)
Here Imam Ibn Kathir has recorded another authentic Hadith which has been related by Tabarani from Tha'labah Ibn Al-Hakam and which will be good news for the learned people:
قال رسول اللہ ﷺ : یقول اللہ تعالیٰ للعلماء یوم القیامۃ اذا قعد علی کرسیّہ لقضاء عبادہٖ : انّی لم اجعل علمی و حکمتی فیکم الّا و اناارید ان اغفر لکم علی ما کان منکم ولا ابالی (ابن کثیر ص 141 ج 3)
The Holy Prophet ﷺ said, "On the Day of Judgment when Allah will ascend His Kursiyy (Chair) to pronounce judgment on the actions of His servants He will tell the learned people that He had placed His knowledge and wisdom in their hearts for the sole reason that He wished to forgive them in spite of their failings, and that these matters were of no concern to Him."
It is evident that in this Hadith the reference to learned people applies to those only who possess the fear of Allah Ta` ala which is a sure sign of Qur’ anic knowledge.
Lo abbiamo rivelato solo come monito rivolto a coloro che Allāh guida ad aver timore di Lui.
Hindi Kami nagpababa nito maliban upang ito ay maging isang pagpapaalaala para sa sinumang itinuon ni Allāh sa pagkatakot sa Kanya.
TA (Allah) ban Qur'an xuống cho Ngươi (Muhammad) là chỉ làm lời nhắc nhở cho những ai có lòng kính sợ Allah.
Chính Allah, Đấng Tạo Hóa trái đất và các tầng trời cao đã ban Nó xuống, Nó là Kinh Qur'an vĩ đại được mặc khải xuống từ Đấng Vĩ Đại.
Lo ha rivelato Allāh, Colui che creò la Terra e che creò gli alti Cieli: questo è Nobile Corano, poiché è stato rivelato dal Nobile.
Nagbaba nito ni Allah na lumikha ng lupa, at lumikha ng langit na matataas; ito ay isang dakilang Qur'ān sapagkat ibinaba ito mula sa ganang [Diyos na] Dakila.
Bu kitabı yeryüzünü ve yüksek gökleri yaratan Allah indirmiştir. O azim olan Kur'an'dır. Çünkü o Azim olan Allah katından indirilmiştir.
Ia diturunkan oleh Allah yang menciptakan bumi ini dan menciptakan langit-langit yang tinggi. Itulah Al-Qur`ān yang agung karena diturunkan dari sisi Tuhan Yang Mahaagung.
El Corán fue enviado por Al-lah, quien creó la Tierra y los altos cielos. Por lo tanto, es un Corán magnífico y sublime, ya que fue revelado por Su Ser grandioso y sublime.
Veličanstveni Kur’an objavljuje ti Allah, Onaj Koji je stvorio Zemlju i visoko uzdignuta nebesa. To je Kur'an veličanstveni koji se objavljuje od Veličanstvenog.
It was sent down by Allah, Who created the earth and the high heavens. It is thus a grand Qur’ān, as it was sent down by a Grand Being.
C’est Allah, le Créateur de la Terre et des très haut Cieux, qui te l’a révélé. Il s’agit d’un Livre éminent puisque révélé par l’Etre Suprême
Rahman olan Allah -Subhanehu ve Teâlâ- celaline yakışır bir şekilde arşının üzerine yükselmiştir.
Le Tout Miséricordieux s’est élevé, d’une manière qui sied à Sa Majesté, au-dessus du Trône.
Dialah Tuhan Yang Maha Pengasih; Dia meninggi dan bersemayam di atas Arasy dengan sifat ketinggian yang sesuai dengan kemuliaan-Nya.
Kur’an je objava od Milostivog Allaha, Koji se uzvisio iznad Arša, prijestolja koji se nalazi iznad nebesa golemih, onako kako priliči Njegovoj veličini.
El Compasivo se estableció sobre el Trono, en un sentido que corresponde a Su Majestad y divinidad.
The Merciful who established Himself on the Throne, in a meaning that is befitting for His Majesty, may He be glorified.
Il Compassionevole si sollevò sul Trono in un modo che si addice alla Sua maestà, Gloria Sua, L'Altissimo.
عَلَى الْعَرْشِ اسْتَوَىٰ (Positioned Himself on the Throne - 20:5): About these words the truth is what the majority of the early scholars have held that the exact nature of 'Istiwa" (positioning) is not known to anybody. It is included in 'Mutashabihat' (the verses meaning of which is unknown). A Muslim has to believe that Istiwa’ ‘Ala-Al-` Arsh' (positioning on the Throne) is true, the nature of which must be in accordance with the high attributes of Allah, but nobody can comprehend it in this world.
Đấng Rất Mực Độ Lượng an vị trên chiếc Ngai Vương của Ngài theo sự tối cao và vĩ đại của Ngài (khác xa và vượt trội so với các tạo vật của Ngài).
Ang Napakamaawain ay pumaitaas at umangat sa trono ayon sa kataasang naaangkop sa kapitaganan Niya – kaluwalhatian sa Kanya at pagkataas-taas Siya.
Sa Kanya lamang – kaluwalhatian sa Kanya – ang anumang nasa mga langit, ang anumang nasa lupa, at ang anumang nasa ilalim ng alabok na mga nilikha, ayon sa paglikha, sa paghahari, at sa pangangasiwa.
A Lui solo, gloria Sua, appartiene ciò che vi è nei cieli e ciò che vi è in terra, e le creature che sono nel sottosuolo, la loro creazione, autorità e amministrazione.
Vạn vật trong các tầng trời, vạn vật trên trái đất và dưới lòng đất đều là tạo vật của Allah, Ngài toàn quyền chi phối, điều hành và chế ngự chúng; không có đối tác chia sẽ cùng Ngài.
Everything in the heavens and on earth, and all that is beneath the soil, belong to Him alone, may He be glorified. He created, owns and controls all of it.
Gökyüzünde, yeryüzünde ve toprağın altındaki bütün canlıların yaratılışı, mülkü ve idaresi yalnızca Allah -Subhanehu ve Teâlâ-'ya aittir.
The Quran is a reminder of the call to the Truth, but its full impact is felt only when the caller himself is fully dedicated to the cause of God, having sacrificed his own interests thereto. If he is to bring people to the right path, he must be seen to put others’ welfare before his own, even if this brings him toil and trouble. But no matter how perfect the presentation of the call to the Truth may be, only those will receive guidance from it who are capable of recognizing and appreciating the truth, and for whom the reasoned argument alone is enough to open their eyes. The August Being, who created the universe, has Himself revealed the Quran. Therefore, there is no contradiction between the Quran and nature. The Quran is a reminder of the truth. But its impact can only be commensurate with the ability —already innate in human nature—to recognise the truth.
Samo Jedinom Allahu, pripada sve što je na nebesima i na Zemlji i sve što je između njih i sve što je pod zemljom. Isključivo On sve stvara, svime upravlja i vlada.
وَمَا تَحْتَ الثَّرَىٰ (And whatever is beneath the soil - 20:6). (ثرٰی) (soil) means wet earth which comes out after digging upto a certain depth. Human knowledge does not go beyond) and what is beneath it is known only to Allah. Some years back scientists and researchers, using the latest and the most sophisticated instruments, spent considerable time and effort to pierce across the centre of the earth. According to newspaper reports they were able to penetrate upto a depth of six miles only after which they came across a rock casing and all their efforts to bore further down failed. Scientists were able to collect data only upto six miles, while the diameter of the earth covers thousands of miles. One has to admit, therefore, that the knowledge of what is below the soil is a special attribute of Allah.
Todo lo que se halla en los cielos y en la Tierra, y lo que está debajo del suelo, Le pertenece solo a Él. Él creó, posee y controla todo.
A Lui, exalté soit-Il, revient la possession de ce que contiennent les Cieux et la Terre ainsi que toutes les créatures vivant sous terre. Il crée, possède et se charge de gérer tout cela.
Hanya milik-Nya segala yang ada di langit, yang ada di bumi, yang di antara keduanya, dan segala makhluk yang ada di bawah tanah; Dialah yang menciptakan, menguasai, dan mengatur urusan mereka.
If you, O Messenger, proclaim the word or conceal it, He, may He be glorified, knows all of that. He knows the secrets and what is even more hidden, such as thoughts in the mind. Nothing is hidden from Him.
-Ey Resul!- Sen sözünü açıktan söylesen de gizlesen de Allah -Subhanehu ve Teâlâ- hepsini bilmektedir. O, gizli olanı ve gizliden de daha gizli olan düşünceleri dahi bilir. Bundan hiçbir şey O'na gizli kalmaz.
Jika engkau mengeraskan ucapanmu -wahai Rasul- atau membisikkannya maka sungguh Dia mengetahui semua itu karena Dia mengetahui segala rahasia dan apa yang lebih tersembunyi darinya berupa sesuatu yang terbetik dalam hati, sama sekali tidak ada sesuatu pun yang tersembunyi dari-Nya.
Ako glasno govoriš ili ako se tiho obraćaš, znaj da Allah, džellešanuhu, savršeno zna ono što javno i što tajno govoriš, a zna i ono što je od tajne skrivenije – misao.
Mensajero, si tú proclamas la palabra o la ocultas, Él lo conoce todo. Al-lah tiene conocimiento de los secretos y lo que está aún más oculto, como los pensamientos dentro de la mente. Nada se esconde de Él.
Ô Messager, que tu manifestes tes pensées ou les dissimules, Allah les connaîtra car Il connaît ce qui est secret et ce qui est encore plus dissimulé que les secrets, comme l’état d’esprit d’une personne par exemple, et rien ne Lui échappe.
In verità, dichiara ad altra voce, o Messaggero pace e benedizioni di Allāh su di lui ﷺ, oppure a bassa voce: "Egli, gloria Sua, sa tutto: conosce il mistero di ciò che è nascosto e il mistero dell'animo; nulla Gli è nascosto.
يَعْلَمُ السِّرَّ وَأَخْفَى (Knows the secret and what is even more hidden - 20:7). سِرّ (Sirr: Secret) means something which a man hides in his heart and which is not known to anyone else and ) اخفٰی (what is more hidden) means a thought which has not even formed in his mind and will take shape later on. Allah is fully aware of what ideas a man conceals in his heart at a particular moment and what thoughts he will entertain in the future, while the person concerned himself does not know what thoughts will come to his mind in the days to come.
Này Thiên Sứ Muhammad! Dù Ngươi công khai hay bí mật trong lời nói của Ngươi thì quả thật Ngài (Allah) vẫn thông toàn tất cả, Ngài biết tường tận những điều bí mật cũng như những gì ẩn chứa trong các điều bí mật, không có bất cừ điều thầm kín và bí mật nào có thể che giấu được Ngài.
Kung maghahayag ka, O Sugo, ng sasabihin o magkukubli ka nito, tunay na Siya – kaluwalhatian sa Kanya – ay nakaaalam niyon sa kabuuan niyon sapagkat Siya ay nakaaalam sa lihim at sa anumang higit na kubli kaysa sa lihim, tulad ng mga sumasagi sa kaluluwa. Walang nakakukubli sa Kanya na anuman mula roon.
Allāh, non vi è altra divinità che venga realmente adorata all'infuori di Lui; a Lui solo spettano i sublimi Attributi.
Allah là Đấng mà không có đấng thờ phượng đích thực nào khác ngoài Ngài, Ngài là Đấng Thờ Phượng, là Thượng Đế Tối Cao, duy chỉ một mình Ngài, và Ngài có các tên gọi hoàn mỹ.
Si Allāh ay walang sinasamba ayon sa karapatan na iba pa sa Kanya. Ukol sa Kanya – tanging sa Kanya – ang mga pangalang masidhi sa kalubusan sa kagandahan.
Il n’existe pas de divinité méritant d’être adorée hormis Allah et c’est Lui Seul qui détient les Plus Beaux Noms.
In this world, on the one hand, there are those whose creed is to compromise on their principles for the sake of their worldly interests and, on the other hand, there are the few who call people to the Truth and whose creed is based on remaining in consonance with God. The first group readily finds in its surroundings friends and supporters, and does not feel isolated. In contrast to this, those who give the call to the Truth stand apart, but on the firm foundation of God who is beyond the vision of mortal eyes. Time and again the preacher becomes uneasy due to the disturbing nature of the prevailing conditions. Often he turns towards his God with prayers in his heart, and sometimes the words of prayer escape from his lips loud and clear in articulate form. To all appearances it seems that in this populous world, he is all alone and that there is nobody who is his friend or supporter. But this is a matter of outward appearance. In reality, the preacher who gives a call to the Truth, stands on the firmest ground, because he calls for the support of God, who is aware not only of the prayers uttered in solitude but also of the whispering of the heart; such a preacher seeks to make that Being (God) his supporter who possesses all the imaginable and unimaginable powers that are required for giving anyone assistance.
Dialah Allah, tiada tuhan yang berhak disembah selain-Nya. Dia sendirilah yang memiliki kesempurnaan nama yang paling indah.
¡Al-lah! No hay divinidad digna de adoración aparte de Él. Solo a Él pertenecen los nombres más sublimes que han alcanzado el nivel más completo de perfección y excelencia.
Samo je Allah Bog, niko osim Njega ne zaslužuje da ga se obožava. Allah ima najljepša imena i savršena imena.
Allah'tan başka hak mabut yoktur. Güzellikte en üst makama sahip isimler yalnızca O'na aittir.
Allah, there is no being deserving of worship besides Him. To Him alone belong the perfect Names that have reached the most complete level of perfection and excellence.
Jesi li, o Poslaniče, saznao za kazivanje o Musau sinu Imrana, alejhis-selam?
-Ey Resul! Ant olsun ki Musa b. İmrân -aleyhisselam-'ın haberi sana geldi.
"Apakah telah sampai kepadamu kisah Musa? Ketika dia melihat api, lalu berkatalah dia kepada keluarganya, 'Tinggallah kamu (di sini), sesungguhnya aku melihat api, mudah-mudahan aku dapat membawa sedikit darinya kepadamu atau aku akan mendapat petunjuk di tempat api itu.' Maka ketika dia datang ke tempat api itu dia dipanggil, 'Hai Musa, sesungguhnya Aku ini adalah Rabbmu, maka tanggalkanlah kedua terompahmu, sesung-guhnya kamu berada di lembah yang suci, Thuwa. Dan Aku telah memilih kamu, maka dengarkanlah apa yang akan diwahyukan (kepadamu). Sesungguhnya Aku ini adalah Allah, tidak ada tuhan (yang hak) kecuali Aku, maka sembahlah Aku, dan dirikanlah shalat untuk mengingat Aku. Sesungguhnya Hari Kiamat itu akan datang, (hampir saja) Aku merahasiakan (waktunya) agar supaya tiap-tiap diri itu dibalas dengan amal yang dia usahakan." (Thaha: 9-15).
(9-10) Allah berfirman kepada NabiNya, Muhammad da-lam bentuk pertanyaan yang bersifat penetapan dan pengagungan serta membesarkan kisah ini ﴾ هَلۡ أَتَىٰكَ حَدِيثُ مُوسَىٰٓ 9 ﴿ "Apakah telah sampai kepadamu kisah Musa?" Mengenai keadaannya yang meru-pakan pangkal kebahagiaan dan tempat penetapan kenabiannya, beliau melihat api dari kejauhan. Sebelumnya beliau pernah tersesat dalam perjalanannya, kemudian didera oleh hawa dingin, tanpa memiliki sesuatu pun yang dapat menghangatkan tubuhnya dalam perjalanan. Maka beliau berkata kepada istrinya, ﴾ إِنِّيٓ ءَانَسۡتُ ﴿ "Sesung-guhnya aku melihat," aku menyaksikan ﴾ نَارٗا ﴿ "api." Peristiwa ini ter-jadi di bagian kanan gunung Thur. ﴾ لَّعَلِّيٓ ءَاتِيكُم مِّنۡهَا بِقَبَسٍ ﴿ "Mudah-mudahan aku dapat membawa sedikit darinya kepadamu," untuk menghangatkan diri dengannya ﴾ أَوۡ أَجِدُ عَلَى ٱلنَّارِ هُدٗى 10 ﴿ "atau aku akan mendapat petun-juk di tempat api itu," maksudnya orang yang menunjukkan jalan kepada kita. Yang beliau cari adalah cahaya yang bersifat inderawi dan petunjuk biasa. Akan tetapi, beliau menjumpai cahaya makna-wi, cahaya wahyu yang akan membuat jiwa-jiwa dan hati bersinar karenanya, serta hidayah yang sejati. Yaitu petunjuk menuju shirath al-Mustaqim yang mengantarkan ke Surga Na'im. Terjadilah peris-tiwa yang tidak pernah beliau perhitungkan dan tak pernah terbetik di benak beliau.
(11) ﴾ فَلَمَّآ أَتَىٰهَا ﴿ "Maka ketika dia datang ke tempat itu," yaitu api yang beliau saksikan dari kejauhan. Sebenarnya, api itu berupa cahaya, ia dapat membakar dan tersulut. Indikasinya adalah sabda Nabi,
حِجَابُهُ النُّوْرُ أَوِ النَّارُ، لَوْ كَشَفَهُ لَأَحْرَقَتْ سُبُحَاتُ وَجْهِهِ مَا انْتَهَى إِلَيْهِ بَصَرُهُ [مِنْ خَلْقِهِ].
"PenutupNya adalah cahaya atau api. Seandainya Allah menyibak-nya, niscaya pancaran WajahNya akan membakar apa saja [dari makhluk-nya] sampai sejauh jarak pandanganNya."[30]
Sesampainya di sana, beliau dipanggil. Maksudnya, Allah memanggilnya. Sebagaimana FirmanNya,
﴾ وَنَٰدَيۡنَٰهُ مِن جَانِبِ ٱلطُّورِ ٱلۡأَيۡمَنِ وَقَرَّبۡنَٰهُ نَجِيّٗا 52 ﴿
"Dan Kami telah memanggilnya dari sebelah kanan gunung Thur, dan Kami telah mendekatkannya kepada Kami di waktu dia bermunajat." (Maryam: 52).
(12) ﴾ إِنِّيٓ أَنَا۠ رَبُّكَ فَٱخۡلَعۡ نَعۡلَيۡكَ إِنَّكَ بِٱلۡوَادِ ٱلۡمُقَدَّسِ طُوٗى 12 ﴿ "Sesungguhnya Aku ini adalah Rabbmu, maka tanggalkanlah kedua terompahmu, sesung-guhnya kamu berada di lembah yang suci, Thuwa." Allah mengabarkan kepada beliau bahwa Dia adalah Rabbnya, dan memerintahkan beliau untuk bersiap sedia melakukan munajat kepadaNya dan memperhatikannya. Beliau melepaskan dua sandalnya, karena berada di lembah yang disucikan, bersih lagi diagungkan. Sean-dainya tidak ada (petunjuk) tentang (keharusan) menyucikan lembah itu kecuali (petunjuk) bahwa Allah memilihnya untuk tempat bermunajat dengan Musa, KalimNya, maka sudahlah cukup (sebagai tanda kesuciannya). Banyak ahli tafsir mengatakan, "Sesungguhnya Allah memerintahkan beliau untuk melepaskan dua sandalnya. Karena keduanya terbuat dari kulit keledai."[31] Wal-lahu a'lam.
(13) ﴾ وَأَنَا ٱخۡتَرۡتُكَ ﴿ "Dan Aku telah memilihmu," maksudnya Aku telah memilih dan menyeleksimu dari orang-orang. Ini merupakan kenikmatan dan karunia paling besar yang Allah curahkan kepada-nya, yang menuntut untuk disyukuri dengan semestinya. Oleh karena itu, Allah berfirman, ﴾ فَٱسۡتَمِعۡ لِمَا يُوحَىٰٓ 13 ﴿ "Maka dengarkanlah apa yang akan diwahyukan (kepadamu)," maksudnya, arahkan pende-ngaranmu kepada wahyu yang disampaikan kepadamu. Sesung-guhnya sikap itu sudah sepantasnya. Sebab, ia merupakan prinsip agama dan landasannya, serta tiang dakwah Islamiyah.
(14) Kemudian Allah menjelaskan wahyu yang disampai-kan kepadanya dengan FirmanNya, ﴾ إِنَّنِيٓ أَنَا ٱللَّهُ لَآ إِلَٰهَ إِلَّآ أَنَا۠ ﴿ "Sesungguh-nya Aku ini adalah Allah, tidak ada sesembahan (yang berhak disembah) kecuali Aku," maksudnya Allah-lah yang berhak untuk diibadahi, dan Dzat yang melekat padaNya sifat tersebut. Sebab, Dia yang Mahasempurna dalam nama-nama dan sifat-sifatNya, Esa dengan perbuatan-perbuatanNya, tidak ada sekutu bagiNya, tidak ada bandingan, padanan, dan dzat yang sama denganNya. ﴾ فَٱعۡبُدۡنِي ﴿ "Maka sembahlah Aku," dalam segala macam ibadah, yang zahir maupun yang batin, ibadah yang prinsip ataupun yang bersifat sekunder. Selanjutnya, Allah menyebutkan shalat secara khusus, meskipun sudah termasuk dalam bingkai ibadah, karena ke-utamaan dan kemuliaannya serta muatannya yang mengandung penghambaan hati, lisan dan anggota tubuh lainnya.
Firman Allah, ﴾ وَأَقِمِ ٱلصَّلَوٰةَ لِذِكۡرِيٓ 14 ﴿ "Dan dirikanlah shalat untuk mengingatKu," huruf lam berfungsi sebagai ta'lil (penyebutan sebab). Maksudnya, tegakkanlah shalat untuk tujuan mengingat-Ku. Sebab mengingat nama Allah merupakan tujuan yang paling agung. Dengan itulah hati menghambakan diri kepada Allah. De-ngan itu pula, kebahagiaan tergapai. Hati yang kosong dari dzikir kepada Allah, niscaya akan menjadi kosong dari segala kebaikan. Ia benar-benar telah mengalami kerusakan yang parah, maka Allah menggariskan berbagai macam ibadah yang ditujukan untuk meng-ingatNya, terutama pada shalat. Allah تعالى berfirman,
﴾ ٱتۡلُ مَآ أُوحِيَ إِلَيۡكَ مِنَ ٱلۡكِتَٰبِ وَأَقِمِ ٱلصَّلَوٰةَۖ إِنَّ ٱلصَّلَوٰةَ تَنۡهَىٰ عَنِ ٱلۡفَحۡشَآءِ وَٱلۡمُنكَرِۗ وَلَذِكۡرُ ٱللَّهِ أَكۡبَرُۗ ﴿
"Bacalah apa yang telah diwahyukan kepadamu, yaitu al-Kitab (al-Qur`an) dan dirikanlah shalat. Sesungguhnya shalat itu mencegah dari (perbuatan-perbuatan) keji dan mungkar. Dan sesungguhnya mengingat Allah (shalat) adalah lebih besar (keutamaannya daripada ibadah yang lain)." (Al-Ankabut: 45),
maksudnya, kandungannya berupa dzikrullah lebih besar daripada (fungsinya) mencegah dari perbuatan keji dan kemungkaran. Jenis ini, disebut tauhid ilahiyah (uluhiyah) dan tauhid ibadah. Uluhiyah (hak disembah) merupakan sifat Allah تعالى. Sementara ubudiyah (menghambakan diri) merupakan sifat makhlukNya.
(15) ﴾ إِنَّ ٱلسَّاعَةَ ءَاتِيَةٌ ﴿ "Sesungguhnya Hari Kiamat itu akan datang," maksudnya pasti terjadi ﴾ أَكَادُ أُخۡفِيهَا ﴿ "(hampir saja) Aku merahasiakan (waktu)nya," yaitu dari diriKu Sendiri, sebagaimana termaktub pada salah satu versi qira`ah. Seperti Firman Allah,
﴾ يَسۡـَٔلُكَ ٱلنَّاسُ عَنِ ٱلسَّاعَةِۖ قُلۡ إِنَّمَا عِلۡمُهَا عِندَ ٱللَّهِۚ ﴿
"Manusia bertanya kepadamu tentang Hari Berbangkit. Katakanlah, 'Sesungguhnya pengetahuan tentang Hari Berbangkit itu hanya di sisi Allah'." (Al-Ahzab: 63).
Allah تعالى berfirman,
﴾ وَعِندَهُۥ عِلۡمُ ٱلسَّاعَةِ ﴿
"Dan di sisiNya-lah pengetahuan tentang Hari Kiamat." (Az- Zukhruf: 85).
Pengetahuan mengenai waktu terjadinya sudah Allah sembu-nyikan dari para makhluk semuanya. Malaikat yang dekat dengan Allah dan nabi yang diutus pun tidak mengetahuinya. Hikmah di-hadirkannya Hari Kiamat ﴾ لِتُجۡزَىٰ كُلُّ نَفۡسِۭ بِمَا تَسۡعَىٰ ﴿ "supaya tiap-tiap diri itu dibalas dengan amal yang dia usahakan," yang baik ataupun yang buruk. Hari Kiamat adalah pintu menuju akhirat,
﴾ لِيَجۡزِيَ ٱلَّذِينَ أَسَٰٓـُٔواْ بِمَا عَمِلُواْ وَيَجۡزِيَ ٱلَّذِينَ أَحۡسَنُواْ بِٱلۡحُسۡنَى 31 ﴿
"Supaya Dia memberi balasan kepada orang-orang yang berbuat jahat terhadap amal yang telah mereka kerjakan dan memberi balasan kepada orang-orang yang berbuat baik dengan pahala yang lebih baik (surga)." (An-Najm: 31).
Ô Messager, connais-tu le récit de Moïse ?
Mensajero, la historia de Moisés, hijo de Imran te será contada.
9- Mûsâ’nın haberi sana geldi mi?
10- Hani o, bir ateş görmüştü de ailesine şöyle demişti:“Siz (burada) durun. Benim gözüme bir ateş ilişti. (Gideyim de) belki size ondan bir meşale getiririm veya ateşin başında yol gösterecek birini bulurum.”
11- Ateşin yanına vardığında (Allah tarafından): “Ey Mûsâ!” diye nida edildi.
12- “Gerçekten ben, senin Rabbinim! Hemen papuçlarını çıkar. Çünkü sen kutsal vadi Tuvâ’dasın.”
13- “Ben seni (peygamber olarak) seçtim. O halde sana vahyolunanı dinle!”
14- “Hiç şüphesiz ben, Allah’ım; benden başka (hak) ilâh yoktur. O halde bana ibadet et ve beni anmak için namazı dosdoğru kıl.”
15- “Kıyamet, muhakkak gelecektir. Her nefis çalışmasının karşılığını görsün diye onun vaktini neredeyse (kendimden bile) gizli tutarım.”
9. Yüce Allah, Peygamberi Muhammed sallallahu aleyhi ve sellem’e takriri bir soru ile ve bu kıssayı ta’zim ve şanını yüceltme anlamında “Mûsâ’nın” mutluluğunun başlangıcı ve nübüvvetinin başı ile ilgili durumuna dair “haberi sana geldi mi?” buyurmaktadır.
10. Mûsâ, uzaktan bir ateş görmüştü. O sırada da yolunu kaybetmiş ve soğuktan etkilenmişti. Yanında bu yolculuğunda kendisiyle ısınabileceği bir şeyi de yoktu. “Ailesine: “Siz durun! Benim gözüme” Tûr’un sağ tarafında “bir ateş ilişti. Belki size ondan” kendisi ile ısınacağınız “bir meşale getiririm veya ateşin başında yol gösterecek” bana yolu tarif edecek “birini bulurum.” Mûsâ’nın aradığı hem maddi aydınlık ve hem de maddi hidâyet/yol bulma idi. Orada ise manevi nur olan, ruhları ve kalpleri aydınlatan vahyin nurunu ve gerçek hidâyet olan nimetler yurdu cennetlere ulaştıran ve dosdoğru yolu gösteren hidâyeti buldu. Böylelikle hesaba katmadığı ve hatırından geçirmediği bir şey elde etmiş oldu.
11. Uzaktan gördüğü “o ateşin yanına vardığında” bu gerçekte bir nur idi ki o, hem yakıcı bir ateş, hem de aydınlatıcı idi. Buna da Peygamber’in şu buyruğu delildir:“O’nun hicabı nurdur -veya nâr/ateştir-. Eğer bu hicabı açacak olursa yüzünün parıltıları, gözünün ulaştığı her şeyi (görmediği hiçbir varlık olmadığından bütün varlıkları) yakardı.” Mûsâ, o ateşin yanına ulaşınca oradan kendisine nidâ olundu. Yani şu buyrukta belirtildiği gibi Yüce Allah, ona seslendi:“Biz, ona Tûr’un sağ tarafından seslendik ve gizli bir şekilde konuşmak üzere onu kendimize yaklaştırdık.”(Meryem, 19/52)
12. “Gerçekten ben senin Rabbinim, hemen papuçlarını çıkar. Çünkü sen kutsal vadi Tuvâ’dasın.” O’na Rabbi olduğunu haber verdi ve münacat için gereken şekilde hazırlanarak buna önem vermesini, o nedenle de papuçlarını çıkartmasını emretti. Çünkü O, gerçekten mukaddes, tertemiz ve ta’zimi hak eden bir vadide idi. Eğer bu vadinin sadece Allah’ın Kelîmi Mûsâ’ya seslenmesi için seçtiği yer olmasının dışında bir kutsallığı olmasaydı bu, bile tek başına yeterdi. Müfessirlerin pek çoğu şöyle demişlerdir:“Yüce Allah’ın ona papuçlarını çıkartmasını emretmesinin sebebi, bunların eşek derisinden yapılmış olmalarıydı.” Doğrusunu en iyi bilen Allah’tır.
13. “Ben seni (peygamber olarak) seçtim.” İnsanlar arasından seni beğenip seçtim. Bu, Allah’ın ona ihsan etmiş olduğu en büyük nimet ve lütuftur ki bu nimetin gereği gibi şükürle karşılanması gerekir. Bundan dolayı Allah, şöyle buyurmaktadır:“O halde sana vahyolunanı dinle!” Sana bildireceğim vahiyleri dikkatle dinle! Çünkü bu vahiylerim buna layıktır. Zira vahiy, dinin esası, başlangıcı ve İslâm davetinin direğidir. Daha sonra Yüce Allah ona neleri vahyettiğini şöyle beyan etmektedir:
14. “Hiç şüphesiz ben, Allah’ım; benden başka (hak) ilâh yoktur.” Yani ulûhiyete müstehak ve onunla muttasıf olan Allah, Ben’im. Çünkü O, isimleri ve sıfatlarıyla kâmil, fiillerinde tek, eşi ve ortağı bulunmayan, dengi ve adaşı olmayandır. “O halde” ibadetin bütün çeşitleriyle, zahiriyle, batıniyle, usulüyle, fürûuyla “bana ibadet et ve beni anmak için namazı dosdoğru kıl.” Yüce Allah, ibadet buyruğunun kapsamına dahil olmasına rağmen namazı özellikle söz konusu etmektedir. Bunun sebebi, namazın fazileti ve şerefidir. O hem kalbin, hem dilin, hem de diğer azaların ibadetini bir arada içermektedir. “Beni anmak için” buyruğundaki “için” anlamına gelen “lâm” harfi ta’lil/sebep/gerekçe içindir. Yani namazı beni anmak maksadıyla kıl, demektir. Çünkü Yüce Allah’ı anmak, maksatların en üstünüdür. Bu, kalbin kulluğudur ve bununla kalp mutluluğa kavuşur. Allah’ı zikretmeden duran âtıl bir kalp, her türlü hayırdan uzaktır ve alabildiğine harap olmuştur. Onun için Yüce Allah, kullarına çeşitli ibadetleri teşri buyurmuştur ki bütün bunlardan gerçekleştirilmek istenen maksat yüce zâtının zikredilmesidir. Bunlar arasında namazın özel bir yeri vardır. Nitekim Yüce Allah şöyle buyurmaktadır:“Kitaptan sana vahyolunanı oku, namazı dosdoğru kıl. Çünkü namaz, insanı hayasızlıktan ve kötülükten alıkoyar. Allah’ı zikretmek, elbette bu daha büyüktür.”(el-Ankebut, 29/45) Yani namazın içinde bulunan Allah’ı zikir, onun kötülüklerden ve münkerden alıkoyma özelliğinden daha büyüktür. İşte buna ulûhiyet ve ibadet tevhidi adı verilir. Ulûhiyet Yüce Allah’ın vasfı, ubûdiyet ise kulun vasfıdır.
15. “Kıyamet muhakkak gelecektir.” Yani gerçekleşmesi kaçınılmaz bir şeydir. “onun vaktini neredeyse (kendimden bile) gizli tutarım.” Bazı kıraatlerde olduğu gibi bu, “kendi nefsimde bile gizli tutarım” anlamındadır. Yüce Allah’ın şu buyruklarında olduğu gibi:“Sana kıyametin ne zaman gelip çatacağını sorarlar. De ki: Onun ilmi ancak Allah’ın nezdindedir.”(el-A’raf, 7/187); “Şüphesiz kıyametin bilgisi Allah nezdindedir.”(Lokman, 31/34) Kıyametin ne zaman kopacağına dair bilgiyi Yüce Allah, bütün yaratılmışlardan saklı tutmuştur. Onu ne mukarreb bir melek, ne de gönderilmiş bir nebi bilir. Kıyametin kopmasındaki hikmet ise “her nefis” hayır ve şer türünden “çalıştığının karşılığını” görmesidir. Kıyamet, amellerin karşılıklarının görüleceği yurda açılan kapıdır:“Kötülük edenleri yaptıklarına karşılık cezalandırması, güzel amelde bulunanları da en güzeli ile mükâfatlandırması içindir.”(en-Necm, 53/31)
Wahai Rasul! Sungguh telah sampai kepadamu kisah Musa bin Imran -'alaihissalām-.
The story of Moses, son of Imran, (peace be upon him), has come to you - O Messenger.
“E ti è giunta, o Messaggero, la storia di Mūsā, figlio di Imrān, pace a Lui?”
A Discussion of the Message of Musa
From this point, Allah begins to mention the story of Musa, how revelation began to come to Him, and Allah's speaking directly to him. This occurred after Musa had completed the time agreed upon between he and his father-in-law that he would herd sheep. He was traveling with his family, and it has been said that he was headed for the land of Egypt, after having been away from it for more than ten years. He had his wife with him and he became lost on the way during a cold, wintery night. Therefore, he settled down, making a camp between some mountain passes and mountains that were covered with snow, sleet, dense clouds, darkness and fog. He began to try to make a fire with a kindling device he had with him, in order to produce some light, as was customary. However, it would not kindle anything and it even stopped giving off sparks. While he was in this condition, he saw a fire from the side of the mountain. It appeared to him to be a fire glowing from the right side of the mountain from where he was. He then announced the good news to his family saying,
إِنِّى ءَانَسْتُ نَاراً لَّعَلِّى آتِيكُمْ مِّنْهَا بِقَبَسٍ
(Verily, I have seen a fire; perhaps I can bring you some burning brand) This means a flame from a fire. In another Ayah he said,
أَوْ جَذْوَةٍ مِّنَ النَّارِ
(or a burning firebrand.) 28:29) This is a coal that has a burning flame.
لَّعَلَّكُمْ تَصْطَلُونَ
(that you may warm yourselves. ) 28:29 This proves that it was in fact cold weather at that time. Concerning his statement,
بِقَبَسٍ
(some burning brand) This proves that it was dark. In reference to his statement,
أَوْ أَجِدُ عَلَى النَّارِ هُدًى
(or find some guidance at the fire.) This means someone who can guide me to the road. This proves that he lost the road. This is as Ath-Thawri reported from Abu Sa`id Al-A`war, from `Ikrimah, from Ibn `Abbas that he said concerning Allah's statement,
أَوْ أَجِدُ عَلَى النَّارِ هُدًى
(or find some guidance at the fire.) "This means someone who will guide me to the road. They were cold and had lost their way. Then, when he (Musa) saw the fire he said, `Either I will find someone who can guide us to the road, or at least I can bring you all some fire that you can kindle with.' "
Và quả thật một câu chuyện của Musa đã đến với Ngươi hỡi Thiên Sứ Muhammad.
Talaga ngang nakarating sa iyo, O Sugo, ang ulat kay Moises na anak ni `Imran – sumakanya ang pagbati ng kapayapaan.
Commentary
وَهَلْ أَتَاكَ حَدِيثُ مُوسَىٰ (And has there come to you the story of Musa? - 20:9) In the earlier verses, reference was made to the greatness of the Qur’ an and also to the reverence due to the Holy Prophet ﷺ . Thereafter, the story of Sayyidna Musa (علیہ السلام) has been related so that the Holy Prophet ﷺ should become fully aware of the trials and tribulations which afflict the prophets in the discharge of their missions, and which were rendered with courage and fortitude by the earlier prophets. This was to prepare the Holy Prophet ﷺ for the great mission which was entrusted to him. There is another verse which conveys the same sense:
وَكُلًّا نَّقُصُّ عَلَيْكَ مِنْ أَنبَاءِ الرُّسُلِ مَا نُثَبِّتُ بِهِ فُؤَادَكَ
"And We narrate to you everything from the events of the messengers with which We strengthen your heart." (11:120)
It means that these stories are narrated to prepare you (the Holy Prophet ﷺ) and make you strong to undertake the responsibilities of the mission.
The story of Sayyidna Musa (علیہ السلام) which is related here begins like this. At Madyan he stayed with Sayyidna Shu` aib (علیہ السلام) with the understanding that he would serve the latter for a period of eight or ten years. According to Tafsir Al-Bahr ul-Muhit, after the expiry of this period he sought the permission of Sayyidna Shu` aib (علیہ السلام) to proceed to Egypt to see his mother and sister. He had fled earlier from Egypt fearing capture or death by the soldiers of the Pharaoh but this danger had now passed through the lapse of so many years. Sayyidna Shu'aib (علیہ السلام) willingly gave the permission and sent him away, with his wife (who was the latter's daughter). He also gave him some money and a few articles which they might use during their journey. Since he was apprehensive of the hostility of some of the rulers in Syria, he adopted a less frequented route. It was winter season and his pregnant wife was very close to confinement. The route which he had taken was unfamiliar to him, and he lost his bearings. He came out to the west, i.e. the right side of the mount of Tur.
It was a dark and cold night and to add to the misery, his wife began to experience birth pangs. He tried to strike fire with flint but did not succeed. In this state of utter confusion he saw light on the Tur mountain which, in fact, was the Nur (the light symbolizing the truth). So he said to his family, "I have noticed fire. I am going there to bring for you a live coal and I may also find someone who could tell me the way to Egypt." The presence of his wife on the journey is well established. According to some traditions there was a servant with him who is also addressed. Others say that there were some other companions also who were separated when they lost their way. (Al-Bahr ul-Muhit)
Lúc Musa nhìn thấy một ngọn lửa trên chuyến đi, Y đã bảo gia đình của mình: Mọi người hãy tạm ở yên chỗ này, Ta sẽ đi đến ngọn lửa đó để xem, hy vọng Ta sẽ tìm thấy một sự chỉ dẫn đến với một con đường hoặc biết đâu Ta sẽ mang về một khúc than hồng (cho mọi người sưởi ấm hoặc dùng cho việc cần nào đó trong sinh hoạt của chúng ta).
Quando vide un fuoco, durante il suo viaggio, disse alla sua famiglia: "Restate qui, in verità ho visto un fuoco; forse potrò portare un tizzone, o trovare chi mi guidi alla via giusta ".
Nang may namataan siya sa paglalakbay niya na isang apoy ay nagsabi siya sa mag-anak niya: "Manatili kayo sa lugar ninyong ito; tunay na ako ay nakakita ng isang apoy. Harinawa ako ay magdadala sa inyo mula sa apoy na ito ng isang lagablab o makatagpo ako ng papatnubay sa akin tungo sa daan."
Cuando vio un fuego mientras viajaba, le dijo a su familia: “Quédense aquí, puedo ver un fuego. Tal vez pueda traerles una brasa encendida o encuentre a alguien que me guíe por el camino”.
Yolculuk ettiği esnada ateş gördüğünde ailesine: "Bu bulunduğunuz yerde bekleyin. Ben bir ateş gördüm, belki size ondan bir kor getiririm veya ateşin yanında bir yol gösteren bulurum." demişti.
Tatkala dalam perjalanannya ia melihat api, lalu ia berkata kepada keluarganya, "Tinggalah kalian ditempat ini, sesungguhnya aku melihat api, semoga aku dapat membawa sedikit nyala api kepada kalian, atau aku akan mendapati orang yang akan menunjukkanku suatu jalan."
Kad je ugledao vatru kako plamti, obratio se svojoj čeljadi: “Sačekajte me ovdje, ja sam vatru vidio, otići ću do nje i donijeti vam glavnju, ili ću pored vatre pak naći nekog ko će mi kazati kuda trebamo dalje ići!”
Moses was born in Egypt. There, by some mischance, a Copt got killed by him. Thereafter, he left Egypt and went to Madyan. After he had spent many years there and was married, he decided to return to Egypt, taking along with him his wife and his flock of sheep. In the course of this journey, Moses passed through the Tur valley situated in the south of the Sinai peninsula. When night fell, he was unable to make out the way in the darkness. Moreover, it was winter time and the weather was bitterly cold. But soon he saw some far-off fire burning. Moses immediately set off in that direction to obtain some burning brands to keep them warm and also in the hopes of finding someone of whom he could ask the way.
When he saw a fire whilst travelling and he said to his family: Stay here––I can see a fire. Maybe I can bring you a flaming brand from it or find somebody to guide me to the path.
Lorsqu’il aperçut un feu durant son voyage, il dit à sa famille: Restez ici ! J’ai aperçu un feu au loin. Peut-être que je vous apporterai de quoi allumer un foyer ou trouverai-je quelqu’un qui puisse me montrer mon chemin.
Ketika ia mendatangi api itu, Allah -Subḥānahu- memanggilnya dengan firman-Nya, "Wahai Musa!
Ateşin yanına gelince Allah -Subhanehu ve Teâlâ- ona: "Ey Musa!" diye seslendi.
When he came to the fire, Allah, may He be glorified, called out to him saying: O Moses.
Arrivé près du feu, Allah l’appela: O Moïse !
Pošto je Musa, alejhis-selam, došao do one vatre, Svevišnji Allah zovnuo ga je: “O Musa!”
Cuando llegó al fuego, Al-lah lo llamó diciendo: “¡Moisés!
فَلَمَّا أَتَاهَا (So when he came to it - 20:11): means that he approached the fire which he had seen from a distance. Musnad by Ahmad, on the authority of Wahb Ibn Munabbih (رح) reports that when Sayyidna Musa (علیہ السلام) drew near the fire he saw a very strange scene. A fire was blazing on a green tree without scorching even a leaf or a branch. On the other hand the flame added manifold to the beauty and the freshness of the tree. He stood there quite a while watching this strange sight waiting for a chance to pick up a piece of burning wood. At last he collected some dry grass and tried to light it but as soon as he pushed the grass towards the fire, it retracted. It is also related that the fire advanced towards him and he drew back in consternation. Consequently he was unable to collect any fire. And as he stood, not knowing what to do, a mysterious voice called him. This happened in a plain called Tuwa which was to his right side and at the foot of this mountain.
Quando giunse al fuoco, Allāh, gloria Sua, lo chiamò, dicendo: "O Mūsā
Kaya noong nakarating siya sa apoy ay nanawagan sa kanya si Allāh – kaluwalhatian sa Kanya – sa pagsabi Niya: "O Moises,
Khi Musa đến chỗ ngọn lửa thì Allah đã gọi Người với lời: Này hỡi Musa!
The First Revelation to Musa
Allah, the Exalted, says,
فَلَمَّآ أَتَاهَا
(And when he came to it,) This is referring to the fire when he approached it.
نُودِىَ يمُوسَى
(He was called by name: "O Musa!") In another Ayah it says,
نُودِىَ مِن شَاطِىءِ الْوَادِى الأَيْمَنِ فِى الْبُقْعَةِ الْمُبَارَكَةِ مِنَ الشَّجَرَةِ أَن يمُوسَى إِنِّى أَنَا اللَّهُ
(He was called from the right side of the valley, in the blessed place, from the tree: "O Musa! Verily, I am Allah.")28:30 However, here Allah says,
إِنِّى أَنَاْ رَبُّكَ
(Verily, I am your Lord!) meaning, `the One Who is talking to you and addressing you,'
فَاخْلَعْ نَعْلَيْكَ
(So take off your shoes;) `Ali bin Abi Talib, Abu Dharr, Abu Ayyub and others of the Salaf said, "They (his sandals) were from the skin of a donkey that was not slaughtered." It has also been said that he was only commanded to remove his sandals due to respect for the blessed spot. Concerning Allah's statement,
طُوًى
(Tuwa) `Ali bin Abi Talhah said that Ibn `Abbas said, "It is the name of the valley." Others have said the same. This is merely mentioned as something to give more explanation to the story. It has also been said that it is a figure of speech, which comes from the command to place his feet down. It has also been said that it means `doubly sacred' and that Tuwa is something that has repetitious blessings. However, the first opinion is most correct. It is similar to Allah's statement,
إِذْ نَادَاهُ رَبُّهُ بِالْوَادِ الْمُقَدَّسِ طُوًى
(When his Lord called him in the sacred valley of Tuwa.) 79:16 Allah's statement,
وَأَنَا اخْتَرْتُكَ
(And I have chosen you.) is similar to His statement,
إِنْى اصْطَفَيْتُكَ عَلَى النَّاسِ بِرِسَـلَـتِي وَبِكَلَـمِي
(I have chosen you above men by My Messages, and by My speaking (to you).) 7:144 This means over all human beings of that time. It has also been said that Allah said, "O Musa, do you know why I chose to speak to you directly out of all of the people" Musa said, "No." Allah then said, "Because I have not made anyone humble himself as much as you have humbled yourself. " Concerning Allah's statement,
فَاسْتَمِعْ لِمَا يُوحَى
(So listen to that which will be revealed.) "Now listen to what I say to you and what I reveal to you."
إِنَّنِى أَنَا اللَّهُ لا إِلَـهَ إِلا أَنَاْ
(Verily, I am Allah! There is no God but Me,) This is the first obligation upon all responsible people of age, that they know that there is no God worthy of worship except Allah alone, Who has no partners. Concerning Allah's statement,
فَاعْبُدْنِى
(so worship Me,) This means, "Single Me out alone for worship, and establish My worship without associating anything with Me."
وَأَقِمِ الصَّلَوةَ لِذِكْرِى
(and perform Salah for My remembrance.) It has been said that this means, "Pray in order to remember Me." It has also been said that it means, "And establish the prayer whenever you remember Me." There is a supporting evidence for this second statement in a Hadith recorded by Imam Ahmad from Anas, who said that the Messenger of Allah ﷺ said,
«إِذَا رَقَدَ أَحَدُكُمْ عَنِ الصَّلَاةِ أَوْ غَفَلَ عَنْهَا، فَلْيُصَلِّهَا إِذَا ذَكَرَهَا، فَإِنَّ اللهَ تَعَالى قَالَ:
وَأَقِمِ الصَّلَوةَ لِذِكْرِى
(Whenever one of you sleeps past the prayer, or he forgets to pray, then let him pray when he remembers it. For verily, Allah said, (And perform Salah for My remembrance.)) In the Two Sahihs it is reported from Anas that the Messenger of Allah ﷺ said,
«مَنْ نَامَ عَنْ صَلَاةٍ أَوْ نَسِيَهَا فَكَفَّارَتُهَا أَنْ يُصَلِّيَهَا إِذَا ذَكَرَهَا، لَا كَفَّارَةَةَلهَا إِلَّا ذَلِك»
(Whoever slept past the prayer, or forgot it, then his expiation is that he prays it when he remembers it. There is no expiation for it other than that.) Concerning Allah's statement,
إِنَّ السَّاعَةَ ءَاتِيَةٌ
(Verily, the Hour is coming) This means that it is established and there is no avoiding it. It will be and it is inevitable. Concerning Allah's statement,
أَكَادُ أُخْفِيهَا
(I am almost hiding it) Ad-Dahhak related from Ibn `Abbas that he used to recite it as, "I almost kept it hidden -- from myself." Ibn `Abbas then would say, "Because nothing is ever hidden from Allah's Self." `Ali bin Abi Talhah reported from Ibn `Abbas that he said,
أَكَادُ أُخْفِيهَا
(I am almost hiding it.) "This means that no one knows its appointed time except Me (Allah)." Allah also said,
ثَقُلَتْ فِى السَّمَـوَتِ وَالاٌّرْضِ لاَ تَأْتِيكُمْ إِلاَّ بَغْتَةً
(Heavy is its burden through the heavens and the earth. It shall not come upon you except all of a sudden.) 7:187 This means that its knowledge weighs heavily upon the dwellers of the heavens and the earth. Concerning Allah's statement,
لِتُجْزَى كُلُّ نَفْسٍ بِمَا تَسْعَى
(that every person may be rewarded for that which he strives.) "I will establish it and it is inevitable. I will certainly reward every person who does something, according to what he did."
فَمَن يَعْمَلْ مِثْقَالَ ذَرَّةٍ خَيْراً يَرَهُ - وَمَن يَعْـمَلْ مِثْقَالَ ذَرَّةٍ شَرّاً يَرَهُ
(So whosoever does good equal to the weight of an atom shall see it. And whosoever does evil equal to the weight of an atom shall see it.) 99:7-8
إِنَّمَا تُجْزَوْنَ مَا كُنتُمْ تَعْمَلُونَ
(You are only being requited for what you used to do.) 52:16 Allah said,
فَلاَ يَصُدَّنَّكَ عَنْهَا مَن لاَّ يُؤْمِنُ بِهَا
(Therefore, let not divert you the one who believes not therein,) The address here is directed towards all individuals who are responsible (and capable of taking heed to this message). This means, "Do not follow the way of the person who does not believe in the Hour (Day of Judgement) and he only pursues his desires in this worldly life. He disobeys his Lord and only follows his desires. Whoever behaves like these people, then verily he has failed and lost.
فَتَرْدَى
(lest you perish.) This means that you will be destroyed and ruined.
وَمَا يُغْنِى عَنْهُ مَالُهُ إِذَا تَرَدَّى
(And what will his wealth avail him when he goes down (in destruction)) 92:11
وَمَا تِلْكَ بِيَمِينِكَ يمُوسَى - قَالَ هِىَ عَصَاىَ أَتَوَكَّؤُا عَلَيْهَا وَأَهُشُّ بِهَا عَلَى غَنَمِى وَلِىَ فِيهَا مَأَرِبُ أُخْرَى
In verità io sono il tuo Dio: Togliti i calzari per prepararti a dialogare con Me; in verità, sei nella valle Sacra di Ţuwā.”
tunay na Ako ay ang Panginoon mo. Kaya mag-alis ka ng mga panyapak mo bilang paghahanda sa pakikipagniig sa akin. Tunay na ikaw ay nasa dinalisay na lambak ng Ṭuwā.
Allah phán bảo Musa: Quả thật, TA chính là Thượng Đế của Ngươi, nào Ngươi hãy cởi giày của Ngươi ra để chuẩn bị cho cuộc nói chuyện riêng với TA, quả thật Ngươi đang ở tại thung lũng Tuwa thanh sạch.
Ja sam tvoj Gospodar i zato izuj obuću svoju kako bi bio spreman za razgovor sa Mnom, jer ti si u svetoj dolini Tuva.
Sesungguhnya Aku adalah Tuhanmu, maka lepaslah kedua terompahmu agar engkau siap berbicara dengan-Ku karena sesungguhnya engkau berada di lembah yang suci, yaitu Ṭuwā.
نُودِيَ يَا مُوسَىٰ إِنِّي أَنَا رَبُّكَ فَاخْلَعْ نَعْلَيْكَ (He was called, "0 Musa, it is Me, your Lord, remove your shoes - 20:11, 12). It is related in Al-Bahr ul-Muhit, Ruh ul-Ma` ani and other books that the voice which Sayyidna Musa (علیہ السلام) heard appeared to come from all directions and not from any particular direction. At the same time the manner in which the voice reached his perception was most extraordinary, because it was heard not only through his ears but by the entire body. This, indeed, was a miracle!
What the voice said was that the light that he saw was not fire but a particular kind of divine manifestation. And the voice said, "Surely I am your Lord". The question arises: how did Sayyidna Musa (علیہ السلام) know that it was the voice of Allah Ta` ala? The answer is that Allah Ta` ala had created in his heart the conviction that the voice which he heard was really the voice of Allah Ta` ala. Then there was the circumstance that the fire, instead of burning the tree added to its beauty and luster. Also the manner in which the voice was perceived by all the parts of his body and not only by his ears, were all factors which left no doubt in his mind that the voice he heard was really the voice of Allah Ta` ala.
Sayyidna Musa (علیہ السلام) learned the words of Allah directly
It is mentioned in a report of Wahb mentioned in Ruh ul-Ma` ani on the authority of Musnad by Alhmad that when the mysterious voice called him "0 Musa!", he replied, "I hear the voice 0 Allah! But I do not know from where it comes. Where are you, 0 Allah?" And Allah Ta’ ala said, "I am above you in front of you, to your right and your left. Indeed I am all around you." Then Sayyidna Musa (علیہ السلام) said, "0 Allah, do I hear these words from you directly or through an angel sent by You?" And Allah Ta` ala said, "I myself am speaking to you." According to Ruh, ul-Ma` ani this proves that Sayyidna Musa (علیہ السلام) heard this کلام لفظی (spoken words) directly from Allah Ta` ala. There is a sect among the Sunnis who believe that کلام لفظی (spoken words) can also be heard.
To take off shoes at a sacred place is an act of respect
فَاخْلَعْ نَعْلَيْكَ :(Remove your shoes - 20:12). The command to take off shoes was given because it was a sacred place and it was necessary to take off shoes to show it proper respect. Another reason for this command may be that since shoes are made from the hides of dead animals, they should be removed when entering upon sacred places. Sayyidna ` Ali ؓ ، Hasan al-Basri and Ibn Juraij رحمۃ اللہ علیہما have supported the first explanation and reasoned that the real purpose in commanding Sayyidna Musa علیہ السلامٍ to remove his shoes was that the soles of his feet should come into contact with the soil of this hallowed place and be blessed thereby. Others have said that by this command Sayyidna Musa (علیہ السلام) was required to show humility and in earlier times devout and pious believers used to take off their shoes when circumambulating around the Holy Ka'bah.
There is a Hadith that when the Holy Prophet ﷺ once saw Bashir Ibn Khasasia walking through the graves with his shoes on, said:
اذا کنت فی مثل ھٰذا المکان فاخلع نعلیک
"When you pass by a place which needs to be respected, take off your shoes."
All the jurists are unanimous that if the shoes are clean they may be worn when offering prayers and it is established by authentic reports that the Holy Prophet ﷺ and his companions often wore clean shoes when saying prayers. But their common practice appears to be of removing the shoes when saying prayers, because it is closer to humility.
إِنَّكَ بِالْوَادِ الْمُقَدَّسِ طُوًى (You are in the sacred valley of Tuwa - 20:12): Allah, in his Divine Wisdom, has granted special status to some selected places such as Baitullah (the Holy Ka'bah), the Aqsa Mosque, Masjid Nabawi etc. Wadi Tuwa (the valley of Tuwa) is also one such sacred place and is situated at the foot of the mount of Tur.
"Şüphesiz ki ben senin Rabbinim! Benimle münacat etmeye hazırlanman için ayakkabılarını çıkar. Çünkü sen tertemiz olan (Tuvâ) vadisindesin."
C’est Moi ton Seigneur. Déchausse-toi avant de converser avec Moi. Tu es dans la vallée pure nommée Ṭuwâ.
I am your Lord. Take off your shoes in preparation for your conversation with me. You are in the purified valley (of Tuwa.)
Yo soy tu señor. Quítate las sandalias y prepárate para hablar conmigo. Pues estás en el valle sagrado (de Tuwa).
Te he elegido a ti, ¡Moisés!, para transmitir mi mensaje, así que escucha lo que voy a revelarte.
-Ey Musa!- Risaletimi ulaştırmak için seni seçtim. O halde sana vahyolunanı dinle.
I have chosen you - O Moses - to convey My message, so listen to what I reveal to you.
Allah se obratio Musau: “Tebe sam izabrao za dostavljanje poslanice, pa pomno i sabrano slušaj šta ti se objavljuje!”
Aku telah memilihmu -wahai Musa- untuk menyampaikan risalah-Ku kepada manusia. Sebab itu, dengarkanlah apa yang akan Aku wahyukan kepada-Mu.
Ô Moïse, c’est Moi qui t’ai choisi afin de transmettre Mon Message. Ecoute donc ce qui t’es révélé.
Ako ay humirang sa iyo, O Moises, para sa pagpapaabot sa pasugo Ko kaya makinig ka sa ikakasi Ko sa iyo:
How to conduct oneself when the Qur'an is being recited
فَاسْتَمِعْ لِمَا يُوحَىٰ (So listen to what is revealed - 20:13). Sayyidna Wahb Ibn Munabbih has said that the correct behavior while listening to the recitation of the Qur'an is, that one sits still, refrains from any unnecessary movement in a way that no organ of his body is involved in any other work, keeps eyes down - concentrates the mind towards understanding its meaning. The person who listens to the Holy Qur'an in this respectful manner is rewarded by Allah Ta` ala with a better understanding of His word.
Này Musa, TA (Allah) đã chọn Ngươi làm người truyền đạt Bức Thông Điệp của TA. Bởi thế, Ngươi hãy lắng nghe TA mặc khải cho Ngươi.
E, in verità, ti abbiamo prescelto – o Mūsā – per trasmettere il Mio messaggio: ascolta ciò che ti viene rivelato.
Allah phán với Musa: Quả thật, TA chính Allah, Đấng đáng được thờ phượng duy nhất, không có đấng nào khác đáng được thờ phượng ngoài TA. Bởi thế, hãy thờ phượng một mình TA và chu đáo dâng lễ nguyện Salah để tướng nhớ đến TA.
E, in verità, Io sono Allāh, nessuno viene realmente adorato all'infuori di Me: adora Me solo, e pratica la Preghiera con devozione, così da menzionarmi durante essa.
Tunay na Ako ay si Allāh; walang sinasamba ayon sa karapatan na iba pa sa Akin, kaya sumamba ka sa Akin – tanging sa Akin – at magsagawa ka ng pagdarasal ayon sa pinakaganap na paraan para makaalaala ka sa Akin dito.
إِنَّنِي أَنَا اللَّـهُ لَا إِلَـٰهَ إِلَّا أَنَا فَاعْبُدْنِي وَأَقِمِ الصَّلَاةَ لِذِكْرِي (Surely I am ALLAH. There is no god but I, so worship Me and establish Salah for My remembrance - 20:14): with these words Allah Ta` ala bestowed upon Sayyidna Masu (علیہ السلام) knowledge of all the basic principles of the true Faith, namely the Oneness of Allah Ta` ala, the prophethood and the Hereafter. فَاسْتَمِعْ لِمَا يُوحَىٰ (So listen to what is revealed) refers to prophethood. فَاعْبُدْنِي means "worship Me alone and no one else". This points to the Oneness of Allah Ta` ala.إِنَّ السَّاعَةَ آتِيَةٌ (Surely, the Hour has to come) points to the inevitability of the Hereafter. Although the word فَاعْبُدْنِي (worship Me) encompasses the injunction for prayers also yet it has been mentioned separately to stress its special merit relative to the other forms of worship. It is the pillar of the Faith and its neglect is the mark of the infidels.
أَقِمِ الصَّلَاةَ لِذِكْرِي (Establish Salah for My remembrance - 20:14): means that the essence of prayer is the remembrance of Allah Ta` ala and that the Salah, from beginning to end is nothing but remembering Allah - with the tongue, the heart and the other organs of the body. Therefore, one should not neglect to remember Allah Ta` ala while praying. This sentence also means that if a person omits to say his prayers at the appointed time due to over-sleeping or forgetfulness while engrossed in some other task, he should say his prayers as soon as he wakes up from sleep or becomes aware of his lapse. This is according to Hadith.
“Ja sam, zaista, Allah, ne postoji drugo božanstvo koje zaslužuje da mu se robuje, to samo Ja zaslužujem! Ja nemam saučesnika, pa Mi robuj, samo se Meni pokoravaj i obavljaj namaz da bi Me spominjao!”
Yo soy Al-lah, no existe otra divinidad que merezca adoración más que Yo. Así que adórame solo a Mí y haz la oración de manera perfecta para que puedas recordarme en ella.
"Şüphesiz ki ben kendimden başka hak ilah olmayan Allah'ım. O halde yalnızca bana ibadet et ve beni anmak için en mükemmel şekilde namazını eda et."
Je suis Allah, il n’existe pas de divinité digne d’être adorée en dehors de Moi. Adore-Moi Seul et accomplis la prière de manière complète afin de M’évoquer par cette adoration.
Sesungguhnya Aku ini adalah Allah, tiada tuhan yang berhak disembah selain-Ku. Oleh sebab itu, sembahlah Aku semata dan dirikanlah salat secara sempurna agar engkau mengingat-Ku dengannya.
I am Allah; there is no being deserving of worship but Me. So worship Me alone and perform the prayer in the perfect manner so that you may remember Me in it.
Şüphesiz ki kıyamet gelip vuku bulacaktır. Hiçbir canlı, vaktini bilmesin diye neredeyse onu büsbütün gizleyecektim. İnsanlar peygamberin kendilerine haber vermesiyle onun alametlerini bilirler. Kıyamet gelecek ve her nefis hayır ya da şer olarak yaptığının karşılığını alacaktır.
The Hour is most definitely coming and it will certainly occur. I almost keep it hidden so that no creation knows its time, but they are aware of its signs by the information given to them by the Prophet sent to them, so that each soul is rewarded for what it did, whether good or evil.
Sesungguhnya hari Kiamat itu pasti datang dan pasti terjadi. Aku merahasiakan waktunya sehingga tidak ada satu makhluk pun yang mengetahuinya. Akan tetapi, mereka mengetahui tanda-tanda akan terjadinya melalui kabar yang diberikan oleh seorang nabi kepada mereka; semua itu dengan tujuan agar setiap orang diberikan balasan sesuai dengan apa yang ia amalkan, baik berupa amalan baik ataupun amalan buruk.
L’Heure surviendra indubitablement. Certes, Je garde secret le moment où elle aura lieu mais les gens en connaissent les indices que le Prophète leur a mentionné. Elle aura lieu afin que chacun d’eux soit rétribué pour le bien ou le mal qu’il aura fait.
“Znaj, Musa, da će Čas oživljenja neizostavno, doći! Gotovo da znanje o Njemu sakrijem (i od Sebe), pa kako će nekom drugom dati znanje o času njegova nastupanja?! Čas oživljenja doći će da bi svaki čovjek bio nagrađen ili kažnjen za ono što je radio. Premda ne znate kad će on nastupiti, postoje predznaci na temelju kojih se može znati da je Sudnji dan blizu.”
El Día de la Resurrección en verdad viene y ocurrirá. Mantengo oculto cuándo será, por lo que nadie sabe cuándo llegará, pero sean conscientes de sus signos con la información que le envío al Profeta, para que cada alma sea recompensada por lo que hizo, ya sea el bien o el mal.
Allah phán với Musa tiếp: Quả thật, Giờ Tận Thế chắc chắn sẽ xảy ra, nhưng TA giữ kín không để bất cứ tạo vật nào biết về thời khắc của nó. Tuy nhiên, TA đã cho chúng biết những dấu hiệu báo trước của nó thông qua các thông điệp từ vị Nabi của họ, mục đích để mỗi linh hồn được ban thưởng hoặc bị trừng phạt cho điều tốt và điều xấu mà họ đã làm.
أَكَادُ أُخْفِيهَا (I would keep it secret - 20:15): Allah Ta` ala says that He wishes to keep the circumstances relating to the Day of Judgment hidden from all created things including prophets and angels. The word أَكَادُ (I would) gives a subtle hint that it is only to induce people to good deeds that the coming of the Day of Judgment has been disclosed, otherwise even this fact would have been concealed.
لِتُجْزَىٰ كُلُّ نَفْسٍ بِمَا تَسْعَىٰ (So that everyone is given a return for the effort one makes - 20:15). If this phrase is taken to be linked with the word آتِيَةٌ (has to come) then it would mean that this world is not a place of requital. Here a person does not receive recompense according to his merits and even if he receives some reward in this world it is just a token which does not constitute the full recompense of his deeds. It is, therefore, essential that there should be a time when everybody would receive his due reward.
Another possibility about the construction of this phrase is that it is taken to be linked with the words أَكَادُ أُخْفِيهَا (I would keep it secret - 20:15). In this case, it would mean that the philosophy in not revealing the time of death and the Day of Judgment is that people should continue in their endeavours and should not cease to strive in the belief that their own death or the Day of Judgment are still far away in the future. (Ruh)
Tunay na ang Huling Sandali ay darating nang walang pasubali at magaganap. Halos ako ay magkubli nito para hindi malaman ang oras nito ng isang nilikha, subalit makakikilala sila sa mga palatandaan nito sa pamamagitan ng pagpapabatid ng Propeta sa kanila, upang gantihan ang bawat kaluluwa sa anumang ginawa nito na kabutihan man o kasamaan.
In verità, L'Ora è indubbiamente incombente, benché la nasconda: nessuna creatura conosce il momento della sua venuta, ma ne conoscono i segni tramite le informazioni di cui li hanno informati i Profeti, affinché ogni anima possa essere giudicata secondo ciò che ha compiuto, sia bene che male.
Kaya huwag ngang maglilihis sa iyo sa pagpapatotoo roon at paghahanda para roon sa pamamagitan ng gawang maayos ang sinumang hindi sumasampalataya roon kabilang sa mga tagatangging sumampalataya at sumunod sa pinipithaya ng sarili niya kabilang sa mga ipinagbabawal para [hindi] ka mapahamak dahilan doon.
Allah tiếp tục phán với Musa: Bởi thế, Ngươi chớ để cho ai trong những kẻ vô đức tin cản trở Ngươi tin nơi Giờ Tận Thế và chuẩn bị cho thời khắc đó bởi những việc làm ngoan đạo và thiện tốt; và Ngươi chớ để chúng lôi kéo Ngươi đi theo dục vọng của bản thân mà phạm vào điều cấm của TA để rồi Ngươi sẽ bị hủy diệt.
Non far sì che tu venga sviato dal credervi e dal prepararti a ciò con buone azioni; colui che non vi crede è miscredente e segue i peccati che la sua anima desidera, e la sua anima venga distrutta a causa di quei misfatti.
Do not let those disbelievers who do not believe in it and who follow their unlawful desires distract you from believing in it and preparing for it by doing righteous action and so bring you to ruin on account of it.
فَلَا يَصُدَّنَّكَ عَنْهَا (must not make you neglectful of it - 20:16 ) Here Sayyidna Musa (علیہ السلام) is cautioned by Allah Ta’ ala lest he should allow himself to be led away by the infidels and become negligent about the Day of Judgment because that would be the cause of his ruination. It is clear that a Prophet and a Messenger who is impeccable cannot commit such a lapse but the fact that such a warning has been addressed to him is meant to warn his followers as well as mankind at large to be cautious in the matter
The fire seen by Moses was not an ordinary fire, but the glowing manifestation of God’s glory. Therefore, when he reached there, he was made to realise the importance of the audience he was having. He was asked to remove his shoes in order that, in all humility, he should be fully attentive. Then came the voice informing him that he was in the presence of God and that He (God) had chosen him as His messenger. At that time, the instructions given to Moses were the same as were always given to all God’s prophets, namely, to hold worthy of worship the one and only God, to pray to Him alone and to remember Him on all occasions. Then, Moses was informed of the fact that the present world was a world of trial, and that for a certain period God had kept the realities hidden in the realms of the unseen. On the Day of Judgement, this curtain would be torn asunder. Thereafter, the second phase of man’s life would start, when everybody would be judged according to his deeds in the present world. When emotions and desires get the better of a man, he becomes unmindful of the Hereafter and starts pursuing the ways of this world. To justify his misdeeds, he masks the true nature of the course of his action in beautiful and charming words. Others are impressed. On hearing this, they too become forgetful of the Hereafter. Under these circumstances, a man of faith needs to be extremely watchful about his own attitude and actions. He needs to save himself from being influenced by those who are unmindful of God and forgetful of the Hereafter.
Ne sois donc pas détourné, par les mécréants qui rejettent la réalité de l’Heure et suivent leurs passions, des bonnes œuvres que tu accomplis afin de te préparer à ce jour. Sinon, tu serais voué à la perdition.
“I neka te zato, o Musa, od vjerovanja u Sudnji dan i pripremanja za njega ne odvrati onaj ko ga poriče – takav nije na Pravoj stazi već slijedi svoje strasti! Ako budeš slijedio takve ljude, zacijelo ćeš nastradati.”
16- “O halde ona iman etmeyen ve hevâsına uyan kimse sakın seni ondan alıkoymasın. Yoksa helâk olursun.”
16. “O halde ona iman etmeyen ve hevâsına uyan kimse sakın seni ondan alıkoymasın. Yoksa helâk olursun.” Yani kıyameti inkâr edip onun gerçekleşeceğine iman etmeyen, hakkında şüpheler uyandırmaya ve tereddütler yaymaya çalışarak batıl bir görüş ileri süren, bu hususta tartışan ve gücünün yettiği kadar şüphe saçan ve bundaki maksadı da hakka ulaşmak değil hevasına uymak olan kimseler, sakın seni kıyamete ve amellerin karşılığının görüleceğine iman etmekten ve bunun için amelde bulunmaktan alıkoymasın. Sakın bu durumda olan herhangi bir kimseye kulak vermeyesin yahut onun kıyamete imandan ve onun için gereği gibi çalışmaktan alıkoyan söz ve fiillerinden herhangi birisini kabule kalkışmayasın. Yüce Allah’ın böyle kimselerden sakındırmasının sebebi şudur: Böyle bir kimse, vesvese yoluyla ve hakkı batılla karıştırma suretiyle mü’mine zarar vermesinden en çok endişe edilen kişidir. Nefisler ise başkasına benzemek ve kendi türünden olan kimselere uymak gibi bir nitelikte yaratılmıştır. Bu buyruk, farz olan imandan yahut imanın kemaline ulaşmaktan alıkoyan ya da kalpte şüpheler uyandıran ve batıla davet eden herkese karşı dikkatli ve uyanık olmak gereğine dair bir işarettir. Aynı şekilde bu türden engellemeleri ve şüpheleri içeren kitaplara karşı da bir uyarı mahiyetindedir.
u buyruklarda Yüce Allah, kendisine iman etmekten, ibadet etmekten ve âhiret gününe iman etmekten söz etmektedir. Çünkü bu üç husus, imanın esası ve dinin temelidir. Bunlar eksiksiz olarak gerçekleştirilecek olursa din tamam olur. Dinin eksikliği yahut yokluğu da bunların olmaması veya bunlardan birisinin bulunmaması halinde söz konusu olur. Bu buyruk Yüce Allah’ın kendilerine kitap verilmiş olan çeşitli fırkaların mutluluk ya da bedbahtlıklarına dair ölçünün ne olduğunu haber veren şu buyruğa benzemektedir:“İman edenlerle yahudiler, sâbiîler ve hristiyanlar; (bunlardan) her kim Allah’a ve âhiret gününe iman edip salih amellerde bulunursa, onlar için hiçbir korku yoktur ve onlar üzülecek de değillerdir.”(el-Maide, 5/69)“Yoksa helâk olursun.” Eğer kıyamete iman etmekten alıkoyan bu kimsenin yoluna uyacak olursan, helâk ve bedbaht olursun.
"Maka sekali-kali janganlah kamu dipalingkan darinya oleh yang tidak beriman kepadanya, dan oleh orang yang mengikuti hawa nafsunya, yang menyebabkan kamu binasa." (Thaha: 16).
(16) Maksudnya, jangan sampai orang itu berhasil meng-halang-halangi dan menyibukkan dirimu dari keimanan kepada Hari Kiamat, pembalasan, dan beramal untuk persiapan menyong-songnya, yaitu orang kafir yang mengingkarinya, tidak meyakini bakal terjadi, dan berusaha agar tetap ragu dan menciptakan ke-ragu-raguan (bagi orang lain), menyanggahnya atas dasar kebatilan, melontarkan syubhat-syubhat (kerancuan berpikir) yang bisa dia lakukan dalam keadaan memperturuti bisikan hawa nafsunya dalam usahanya itu. Niatannya bukan untuk sampai kepada titik kebenaran. Akan tetapi, sasarannya ialah mengikuti hawa nafsu.
Maka jangan sekali-kali engkau mencondongkan pendengar-anmu kepada orang yang kondisinya semacam ini, atau menerima sebagian dari perkataan-perkataan dan perbuatan-perbuatannya yang mencegah (manusia) dari keimanan kepada Hari Kiamat dan persiapan diri untuk menyongsongnya. Allah memperingatkan dari orang model ini, karena termasuk perkara yang sangat meng-khawatirkan yang (bisa) terjadi pada seorang Mukmin adalah (ter-goda) melalui bisikan dan tipuannya, juga (lantaran) jiwa tercipta dengan pembawaan karakter suka meniru-niru dan mengikuti orang-orang yang berasal dari kalangannya sendiri.
Dalam keterangan ini, terdapat catatan penting dan isyarat untuk memperingatkan dari segala pihak yang menyeru kepada kebatilan, menghalang-halangi dari keimanan yang wajib atau dari kesempurnaan iman, atau melemparkan syubhat ke dalam hati, serta (mengandung peringatan dari) melihat buku-buku yang memuat muatan seperti itu.
Di sini, Allah menyebutkan keimanan kepadaNya, ibadah kepadaNya dan beriman kepada Hari Akhir. Sebab, tiga hal ini merupakan prinsip-prinsip keimanan dan rukun agama. Jika sudah sempurna, maka agama menjadi sempurna. Kekurangan atau hi-langnya keimanan itu disebabkan oleh kurangnya atau hilangnya sebagian darinya. Ayat ini senada dengan Firman Allah yang ber-hubungan dengan pemberitahuan tentang tolok ukur kebahagiaan dan kecelakaan golongan-golongan yang menerima kitab,
﴾ إِنَّ ٱلَّذِينَ ءَامَنُواْ وَٱلَّذِينَ هَادُواْ وَٱلصَّٰبِـُٔونَ وَٱلنَّصَٰرَىٰ مَنۡ ءَامَنَ بِٱللَّهِ وَٱلۡيَوۡمِ ٱلۡأٓخِرِ وَعَمِلَ صَٰلِحٗا فَلَا خَوۡفٌ عَلَيۡهِمۡ وَلَا هُمۡ يَحۡزَنُونَ 69 ﴿
"Sesungguhnya orang-orang Mukmin, orang-orang Yahudi, Shabi`in dan orang-orang Nasrani, siapa saja (di antara mereka) yang benar-benar beriman kepada Allah, Hari Kemudian, dan beramal shalih, maka tidak ada kekhawatiran terhadap mereka dan tidak (pula) mereka bersedih." (Al-Ma`idah: 69).
FirmanNya, ﴾ فَتَرۡدَىٰ 16 ﴿ "Yang menyebabkan kamu binasa," mak-sudnya hancur dan celaka, jika kamu menapaki jalan orang-orang yang menghalang-halangi manusia darinya.
Firman Allah تعالى,
Kâfirlerden kıyamete iman etmeyen ve haramlar hususunda nefsinin arzusuna uyan kimseler, seni onu tasdik edip salih ameller ile ona hazırlık yapmaktan sakın alıkoymasın. Yoksa bundan dolayı helak olursun.
Oleh karena itu, janganlah engkau dipalingkan -dari membenarkan adanya hari Kiamat itu dan dari menyiapkan diri untuk menghadapinya dengan amal saleh- oleh orang-orang kafir yang tidak beriman kepadanya dan oleh orang yang hanya mengikuti hawa nafsunya untuk mengamalkan hal-hal yang haram; karena dengan sebab itu engkau akan binasa.
No permitas que aquellos que no creen en la resurrección, y que siguen sus pasiones, te distraigan de creer en ella y de prepararte para ese momento con buenas acciones.
Sağ elinde olan şey nedir ey Musa?
¿Qué es eso en tu diestra, Moisés?”
Qu’y a-t-il dans ta main droite, ô Moïse ?
What is that in your right hand, O Moses?
17- “O sağ elindeki nedir, ey Mûsâ?”
18- “O, asamdır; ona dayanırım, onunla koyunlarıma yaprak silkerim ve ondan başka şekillerde de yararlanırım” dedi.
19- Buyurdu ki:“At onu, ey Mûsâ!”
20- O da onu attı. Bir de ne görsün; o, hızla hareket eden (büyük) bir yılan olmuş.
21- Buyurdu ki:“Al onu ve korkma! Biz, onu ilk şekline döndüreceğiz.”
22- “Elini kolunun altına sok da başka bir mucize olmak üzere hiçbir kusur ve hastalık olmadan bembeyaz çıksın.”
23- “(Bu,) sana en büyük mucizelerimizden bazılarını gösterelim diyedir.”
17. Yüce Allah, Mûsâ’ya imanın temelini beyan ettikten sonra ona kalbine huzur verecek, gözünü aydınlatacak ve Yüce Allah’ın düşmanlarına karşı onu destekleyeceğine dair güvenini pekiştirecek türden mucizeleri göstermek ve açıklamak istedi. Bunun üzerine:“O sağ elindeki nedir, ey Mûsâ?” buyurdu. Allah elbette onun ne olduğunu biliyordu. Ancak bu hususa dikkat çekmek için ifade soru şeklinde ortaya konmuştur.
18. Mûsâ da şu cevabı verdi:“O asamdır, ona dayanırım, onunla koyunlarıma yaprak silkerim.” Mûsâ asasının bu iki menfaatini söz konusu etti. Bu faydalardan birisi insan içindir. O da kendisinin kalkarken ve yürürken bu asaya dayanmasıdır. Böylelikle bu asa ona yardımcı olur. Diğer bir menfaati de hayvanlara yöneliktir. Çünkü Mûsâ, koyun çobanlığı yapıyordu. Koyunları yaprakları çırpılabilen ağaçlar arasında otladı mı bu asasını, yaprakları dökülsün de koyunlar o yaprakları yesinler diye ağacın dallarına vururdu. Bu, Mûsâ’nın güzel ahlakındandır, o ahlakın bir meyvesi olarak dilsiz hayvanları güzel bir şekilde gözetiyor ve onlara bu şekilde iyilikte bulunuyordu. Bu, onun Allah tarafından inâyette bulunulup seçilme sebebini ve Allah’ın rahmet ve hikmetine de mazhar olmasının gerekçesini ortaya koymaktadır. “Ve ondan” bu iki hususun dışında “başka şekillerde de yararlanırım.” Ben, onu başka maksatlarla da kullanırım. Yüce Allah, Mûsâ’ya sağ elinde bulunan şey hakkında soru sorunca -ki bu sorunun bizzat asa hakkında veya onun faydaları hakkında sorulmuş olma ihtimali vardır- o da hem asanın kendisi hem de faydasına dair cevap vermiştir ki bu da onun edebindendir.
19-20. Bunun üzerine Yüce Allah:“Buyurdu ki: At onu ey Mûsâ! O da onu attı. Bir de ne görsün; o, hızla hareket eden (büyük) bir yılan olmuş.” Allah’ın izniyle büyük bir yılana dönüşüverdi. Mûsâ korkup arkasına bile bakmadan kaçmaya başladı. Bu yılanın “hızla hareket eden” diye nitelendirilmesi muhtemel bir vehmi ortadan kaldırmak içindir. Yani Mûsâ’nın bu gördüğünün hakikatle ilgisi olmayan bir hayalden ibaret olduğu zannedilmesin diyedir.
21. Yüce Allah ona:“buyurdu ki: Al onu ve korkma!” Ondan sana hiçbir zarar gelmeyecektir. “Biz onu ilk şekline döndüreceğiz.” İlk hali olan asa haline döndüreceğiz. Mûsâ Yüce Allah’a imanı ve teslimiyeti ile Allah’ın emrine uyarak, onu aldı. Bu sefer önceden bildiği asasına dönüştü. İşte mucizelerinden biri budur.
22. Daha sonra Allah diğer bir mucizeyi şöyle zikretmektedir:“Elini kolunun altına sok” Yani elini yakanın içerisinden sok ve kolunun pazu kısmını da onun üzerine koy “da başka bir mucize olmak üzere hiçbir kusur ve hastalık olmadan bembeyaz çıksın.” Herhangi bir kusur, leke ve alaca türü bir hastalık söz konusu olmaksızın parlak, bembeyaz bir renge bürünecektir. Bir başka ayette şöyle buyurmaktadır:“İşte bunlar, Firavun’a ve ileri gelenlerine Rabbin tarafından iki kesin delildir. Çünkü onlar fâsık bir kavimdirler.”(el-Kasas, 28/32)
23. “(Bu) sana en büyük mucizelerimizden bazılarını gösterelim diyedir.” Bu sözünü ettiğimiz asanın yürüyen bir yılana dönmesini ve elinin bakanlar için koynundan bembeyaz çıkmasını, sana risaletinin doğruluğuna ve getirdiklerinin hakikatine delâlet edecek bu büyük mucizeleri göstermek için, böylelikle de kalbin mutmain olsun, ilmin artsın, Allah’ın seni koruyacağına ve sana yardımcı olacağına dair vaadine güvenesin ve bu, kendilerine peygamber olarak gönderildiğin kimselere karşı bir delil ve belge olsun diyedir.
"Apakah itu yang di tangan kananmu, hai Musa?" Musa berkata, "Ini adalah tongkatku, aku bertelekan padanya, dan aku pukul (daun) dengannya untuk kambingku, dan bagiku ada lagi keperluan yang lain padanya." Allah berfirman, "Lemparkanlah ia, hai Musa!" Lalu dia melemparkan tongkat itu, maka tiba-tiba ia menjadi seekor ular yang merayap dengan cepat. Allah berfirman, "Peganglah ia dan jangan takut, Kami akan mengembalikannya kepada keadaannya semula, dan kempitkanlah tanganmu ke ketiakmu, niscaya ia keluar menjadi putih cemerlang tanpa cacat, sebagai mukjizat yang lain (pula), untuk Kami perlihatkan kepada-mu sebagian dari tanda-tanda kekuasaan Kami yang sangat besar." (Thaha: 17-23).
(17) Usai menjelaskan prinsip keimanan kepada Musa, Allah ingin memaparkan dan memperlihatkan kepadanya tanda-tanda kekuasaanNya yang akan menyebabkan hatinya tenang dan pandangannya sejuk dengannya, dan keimanan menjadi kokoh dengan dukungan dari Allah baginya di hadapan musuh. Lalu Allah berfirman, ﴾ وَمَا تِلۡكَ بِيَمِينِكَ يَٰمُوسَىٰ 17 ﴿ "Apakah itu yang di tangan kananmu hai Musa," Pertanyaan ini (disampaikan), kendatipun Allah تعالى sudah mengetahuinya. Namun, agar lebih menarik perhatian pada momentum ini, pembicaraan dimulai melalui cara pertanyaan.
(18) Musa berkata, ﴾ هِيَ عَصَايَ أَتَوَكَّؤُاْ عَلَيۡهَا وَأَهُشُّ بِهَا عَلَىٰ غَنَمِي ﴿ "Ini adalah tongkatku, aku bertelekan padanya, dan aku pukul (daun) dengan-nya untuk kambingku." Beliau menyebutkan dua kegunaannya. Satu manfaat bagi manusia, yaitu beliau bersandar padanya saat berdiri dan berjalan. Padanya terdapat bantuan dan manfaat bagi bina-tang-binatang ternak. Yaitu, saat beliau sedang menggembalakan kambing, jika sedang menggembalakannya di pepohonan Khabath (yang berdaun rimbun) atau pohon lain yang serupa, beliau meng-gerak-gerakkannya. Maksudnya, beliau memukuli pohon itu, supaya daun-daunnya rontok. Kambing pun memakannya. Ini perilaku yang baik dari Musa عليه السلام yang di antara pengaruhnya, adalah kecakapan dalam menggembalakan binatang ternak dan bersikap baik kepadanya yang menandakan inayah (perhatian) Allah, peng-istimewaan dan pengkhususan baginya yang dituntut oleh rahmat Allah dan hikmahNya (padanya). ﴾ وَلِيَ فِيهَا مَـَٔارِبُ ﴿ "Dan bagiku ada lagi keperluan padanya," maksudnya fungsi-fungsi ﴾ أُخۡرَىٰ ﴿ "yang lain," selain dua kegunaan ini.
Di antara etika Nabi Musa عليه السلام, bahwa Allah, ketika bertanya kepadanya tentang apa yang ada di tangan kanannya dengan per-tanyaan yang mungkin mengarah kepada tangan itu sendiri atau manfaatnya, maka beliau menjawab dengan keterangan tentang tangan itu sendiri dan manfaatnya.
(19-20) Allah berfirman kepadanya, ﴾ أَلۡقِهَا يَٰمُوسَىٰ 19 فَأَلۡقَىٰهَا فَإِذَا هِيَ حَيَّةٞ تَسۡعَىٰ 20 ﴿ "Lemparkanlah ia, hai Musa!" Lalu dia melemparkan tongkat itu, maka tiba-tiba ia menjadi seekor ular yang merayap dengan cepat," berubah dengan izin Allah menjadi seekor ular yang besar, maka, Musa berpaling melarikan diri (darinya) dengan rasa takut, tanpa menoleh ke belakang lagi.
Penyebutan sifat ia (ular itu) merayap cepat untuk menangkis prasangka yang mungkin muncul. Yakni, prasangka bahwa kejadian itu merupakan takhyil (penipuan mata saja) tidak ada kenyataan-nya. Jadi, sifatnya "merayap dengan cepat" dapat menepis prasangka itu.
(21) Allah berkata kepada Musa, ﴾ خُذۡهَا وَلَا تَخَفۡۖ ﴿ "Peganglah ia dan jangan takut," tidak ada bahaya bagimu pada ular itu ﴾ سَنُعِيدُهَا سِيرَتَهَا ٱلۡأُولَىٰ 21 ﴿ "Kami akan mengembalikannya kepada keadaannya semula," yaitu bentuk dan sifat (aslinya). Sebab, sebelumnya adalah tongkat. Maka Musa menaati perintah Allah sebagai (cermin) keimanan dan penyerahan diri beliau kepadaNya. Lalu beliau mengambilnya. Tongkatnya kembali seperti semula yang ia kenal. Ini salah satu tanda kekuasaan Allah.
(22) Kemudian Allah menyebutkan tanda kekuasaanNya yang lain. Allah berfirman, ﴾ وَٱضۡمُمۡ يَدَكَ إِلَىٰ جَنَاحِكَ ﴿ "Dan kempitkanlah tanganmu ke ketiakmu," maksudnya masukkanlah tanganmu ke ketiakmu. Dan kempitkanlah lengan tanganmu yang merupakan sisi (sayap) pada manusia, ﴾ تَخۡرُجۡ بَيۡضَآءَ مِنۡ غَيۡرِ سُوٓءٍ ﴿ "niscaya ia keluar men-jadi putih cemerlang tanpa cacat," yaitu berwarna putih mengkilap tanpa cacat maupun sopak ﴾ ءَايَةً أُخۡرَىٰ ﴿ "sebagai mukjizat lain."
(23) Allah berfirman,
﴾ فَذَٰنِكَ بُرۡهَٰنَانِ مِن رَّبِّكَ إِلَىٰ فِرۡعَوۡنَ وَمَلَإِيْهِۦٓۚ إِنَّهُمۡ كَانُواْ قَوۡمٗا فَٰسِقِينَ ﴿
"Maka yang demikian itu adalah dua mukjizat dari Rabbmu (yang akan kamu hadapkan) kepada Fir'aun dan pembesar-pembesarnya. Se-sungguhnya mereka adalah orang-orang yang fasik." (Al-Qashash: 32),
﴾ لِنُرِيَكَ مِنۡ ءَايَٰتِنَا ٱلۡكُبۡرَى 23 ﴿ "Untuk Kami perlihatkan kepadamu sebagian dari tanda-tanda kekuasaan Kami yang sangat besar," maksudnya Kami me-lakukan apa yang telah Kami sebutkan, berupa perubahan tongkat menjelma seekor ular yang merayap cepat, keluarnya tangan ber-warna putih pada pandangan orang-orang yang melihatnya, ber-tujuan agar Kami memperlihatkan tanda-tanda kekuasaan Kami yang besar yang menunjukkan kebenaran risalahmu dan hakikat ajaran yang engkau bawa. Sehingga kalbumu menjadi tenang, ilmumu bertambah dan engkau percaya kepada janji Allah kepa-damu berupa pemeliharaan dan pertolongan. Dan supaya menjadi hujjah dan bukti bagi kaum yang mana engkau diutus kepada mereka.
Allah je upitao Musaa, alejhis-selam, šta drži u svojoj desnoj ruci.
Apakah yang ada di tangan kananmu itu, wahai Musa?"
The Stick of Musa turned into a Snake
This was a proof from Allah for Musa and a great miracle. This was something that broke through the boundaries of what is considered normal, thus, it was a brilliant evidence that none but Allah could do. It was also a proof that no one could come with the likes of this (from mankind) except a Prophet who was sent (by Allah). Concerning Allah's statement,
وَمَا تِلْكَ بِيَمِينِكَ يمُوسَى
(And what is that in your right hand, O Musa) Some of the scholars of Tafsir have said, "He (Allah) only said this to him in order to draw his attention to it." It has also been said, "He only said this to him in order to affirm for him what was in his hand. In other words, that which is in your right hand is a stick that you are familiar with. You will see what We are about to do to it now."
وَمَا تِلْكَ بِيَمِينِكَ يمُوسَى
(And what is that in your right hand, O Musa) This is an interrogative phrase for the purpose of affirmation.
قَالَ هِىَ عَصَاىَ أَتَوَكَّؤُا عَلَيْهَا
(He said: "This is my stick, whereon I lean...") I lean on it while I am walking.
وَأَهُشُّ بِهَا عَلَى غَنَمِى
(and wherewith I beat down branches for my sheep,) This means, `I use it to shake the branches of trees so that the leaves will fall for my sheep to eat them. ' `Abdur-Rahman bin Al-Qasim reported from Imam Malik that he said, "It is when a man places his staff into a branch and shakes it so that its leaves and fruit will fall without breaking the stick. It is not the same as striking or beating." Maymun bin Mahran also said the same. Concerning his statement,
وَلِىَ فِيهَا مَأَرِبُ أُخْرَى
(and wherein I find other uses.) This means other benefits, services and needs besides this. Some of the scholars took upon themselves the burden of mentioning many of these obscure uses. Concerning Allah's statement,
قَالَ أَلْقِهَا يمُوسَى
((Allah) said: "Cast it down, O Musa!") "Throw down this stick that is in your right hand, O Musa."
فَأَلْقَـهَا فَإِذَا هِىَ حَيَّةٌ تَسْعَى
(He cast it down, and behold! It was a snake, moving quickly.) This means that the stick changed into a huge snake, like a long python, and it moved with rapid movements. It moved as if it were the fastest type of small snake. Yet, it was in the form of the largest snake, while still having the fastest of movements.
تَسْعَى
(moving quickly.) moving restlessly. Concerning Allah's statement,
سَنُعِيدُهَا سِيَرتَهَا الاٍّولَى
(We shall return it to its former state. ) the form that it was in, as you recognized it before.
Allah hỏi Nabi Musa: Tay phải Ngươi cầm vật gì, hỡi Musa?
Commentary
وَمَا تِلْكَ بِيَمِينِكَ يَا مُوسَىٰ The question: "What is in your right hand, 0 Musa"? - 20:17 marks the beginning of the special favour which Allah Ta` ala showed towards Sayyidna Musa (علیہ السلام) in order to dispel the fear created by the unusual sights that he had seen and the Divine Word that he had heard. The style in which Allah Ta` ala addressed him was friendly, inquiring from him what he held in his hand. Besides there was a subtle purpose in the question, namely to make him aware that what he held in his hand was a staff made of wood and nothing more. And when he had satisfied himself again that it was indeed a wooden staff, then the miracle of turning it into a serpent was revealed, thus precluding any doubt in his mind that in the darkness of the night he might have picked up a serpent instead of his staff.
Ano yaong nasa kamay mong kanan, O Moises?"
E cosa tieni nella tua mano destra, o Mūsā?
Nagsabi si Moises – sumakanya ang pagbati ng kapayapaan: "Ito ay tungkod ko; umaasa ako rito sa paglalakad at humahampas ako sa pamamagitan nito sa mga punong-kahoy upang bumagsak ang mga dahon ng mga iyon para sa mga tupa ko. Mayroon ako ritong mga pakinabang na iba pa sa nabanggit ko."
Mūsā pace a lui disse: "Il mio bastone, a cui mi appoggio quando cammino e con il quale colpisco le piante in modo che cadano le foglie per il mio gregge, e che ha altri usi che non ho citato".
قَالَ هِيَ عَصَايَ (He said, “ It is my staff” – 20:18. The simple question which was put to Sayyidna Musa (علیہ السلام) i.e. "What is in your hand?" called for an equally brief answer, such as, "It is a staff'. But he volunteered additional information which was outside the scope of the question put to him. First, he said that the staff belonged to him; second, that it served him many purposes, namely that he often reclined on it, and also beat down leaves from trees for his goats; third, that he put it to many other uses. This long and detailed reply is a perfect combination of extreme love and adoration on the one hand and profound reverence on the other. It is a natural human instinct that when a person finds the object of his adoration to be kind and attentive, he wishes to prolong the conversation in order to get the best advantage. At the same time the dictates of extreme respect require that the conversation should remain within proper limits and not become too lengthy. For this reason he ended his reply with a brief statement وَلِيَ فِيهَا مَآرِبُ أُخْرَىٰ i.e. "And for me it has many other uses", but he did not give any detail of those "other uses". (Ruh and Mazhari)
From this verse Qurtubi has deduced in his Tafsir that when needed, it is permissible, while answering a question, to include matters which are not specifically covered in the question.
Rule
This verse also shows that carrying a staff is a practice followed by the prophets. The Holy Prophet ﷺ also used to carry a staff in his hand and this practice has numerous religious as well as mundane advantages.
Nabi Musa thưa với Allah: Đây là cây gậy, bề tôi dùng nó để chống cho việc đi lại, để đập rụng lá cây cho đàn cừu ăn và bề tôi còn dùng cho nhiều việc khác nữa.
Musa -aleyhisselam- şöyle dedi: "O benim asamdır. Yürürken ona dayanırım. Onunla ağaçlara vurarak silkelerim. Böylece ağaç yaprakları koyunlarım için yere düşer. Ayrıca benim için onda söylediklerimden başka faydalar da vardır."
Musa odgovori: “Ovo je moj štap, njime se poštapam hodajući i mlatim lišće ovcama, a služi mi i za druge potrebe.”
Moïse répondit: Ceci est mon bâton sur lequel je m’appuie lorsque je marche. Je m’en sers aussi pour faire tomber les feuilles des arbres afin que mes moutons s’en nourrissent et j’en fais d’autres usages encore.
Moses (peace be upon him) said: It is my stick: I lean on it when walking, I beat down tree leaves with it for my sheep, and it has many other uses besides those I mentioned.
Moisés u dijo: “Es mi bastón. Cuando me muevo, me apoyo en él, golpeo las hojas de los árboles para mis ovejas, y tiene muchos otros usos además de los que mencioné”.
Musa -'alaihissalām- menjawab, "Ini adalah tongkatku, aku bertumpu padanya ketika berjalan, dengannya aku merontokkan dedaunan pohon agar menjadi makanan kambingku, dan bagiku tongkat ini masih memiliki manfaat lain selain yang aku sebutkan."
Al-lah dijo: “Arrójalo, ¡Moisés!”
I tad je Svemogući Allah zapovjedio poslaniku Musau, alejhis-selam, da baci štap iz ruke.
Yüce Allah şöyle buyurdu: "Onu at, ey Musa!"
Allah said: Throw it down, O Moses.
Jette-le à terre, ordonna Allah à Moïse.
Allah berfirman, "Lemparkanlah ia wahai Musa!"
Allah bảo Musa: Này Musa, Ngươi hãy ném chiếc gậy của Ngươi xuống!
Allāh disse: "Gettalo, o Mūsā ".
Nagsabi si Allāh: "Ihagis mo iyan, O Moises."
Kaya inihagis iyon ni Moises saka biglang nag-anyo iyon na isang ahas na umuusad nang may bilis at gaan.
Vậy là Nabi Musa nghe theo lệnh Allah, ném chiếc gậy của mình xuống. Nó liền biến thành một con rắn bò nhanh một cách nhẹ nhàng.
Mūsā lo gettò, ed esso si trasformò in un serpente che strisciava veloce e agile
فَإِذَا هِيَ حَيَّةٌ تَسْعَىٰ (And suddenly it was a snake running - 20:20): When Sayyidna Musa علیہ السلام in obedience to the command of Allah Ta` ala, cast down his staff it turned into a serpent. The Qur'an has described this serpent at one place as كَأَنَّهَا جَانٌّ (28:31). The word جَانٌّ means a small and slim snake. At another place it has been referred to as فَإِذَا هِيَ ثُعْبَانٌ (26:32). The word ثُعْبَانٌ means a long and thick snake. The word حَيَّةٌ occurring in this verse is a generic name used for snakes of all sizes and thickness. These different words can be reconciled by the fact that this serpent was slim and small in the beginning and grew later on in size and thickness. Or that this serpent was originally long and thick and has been called جَانٌّ - by reason of its fast speed because as a general rule big and thick snakes are slow moving. The word كَأَنَّهَا used in this verse, which means "as if' also points to the fact that it has been compared to جَانٌّ on account of its swift movements. (Mazhari)
Moses threw it down and it turned into a snake moving swiftly.
Lalu Musa pun melemparkannya, maka tiba-tiba saja ia berubah menjadi seekor ular yang merayap dengan cepat dan ringan.
Musa onu yere attı, asa bir anda hızlıca ve çabuk hareket eden bir yılana dönüştü.
Moïse jeta son bâton et voici qu’il se transforma en serpent qui se déplaçait avec rapidité et vivacité.
Moisés lo hizo y se convirtió en una serpiente que reptaba.
Musa je izvršio Božiju zapovijest: bacio je štap na zemlju pa ga je Sveznajući Allah pretvorio u zmiju koja brzo puže.
Međutim, Svevišnji Allah naredio mu je da uzme zmiju i da je se ne boji jer mu neće nauditi. Rekao mu je da će se zmija, čim je Musa uzme, pretvoriti u svoj prvobitni oblik.
Yüce Allah Musa -aleyhisselam-'a şöyle buyurdu: "Asanı al. Onun yılana dönüşmesinden korkma. Onu aldığında ilk haline geri döndüreceğiz."
Allah said to Moses (peace be upon him): Take hold of the stick and do not fear its having turned into a snake. When you take hold of it I will return it to its former state.
Al-lah le dijo a Moisés u: “Toma el bastón y no temas que se haya convertido en una serpiente. Cuando lo tomes, lo volveré a su estado anterior.
Allah lalu berfirman kepada Musa -'alaihissalām-, "Peganglah tongkat itu dan jangan takut karena telah berubah menjadi ular. Bila engkau memegangnya Kami akan mengembalikannya kepada keadaannya yang semula.
Allah dit ensuite à Moïse: Reprends ton bâton et ne sois pas apeuré par sa transformation en serpent car lorsque tu voudras le saisir, il redeviendra un bâton.
Allah phán bảo Musa cầm lấy chiếc gậy và bảo Người đừng sợ việc chiếc gậy biến thành con rắn, Ngài bảo Người cứ cầm lấy nó thì nó sẽ trở lại nguyên trạng ban đầu.
Allāh disse a Mūsā, pace a lui: "Afferra il bastone e non temere che si sia trasformato in un serpente, poiché, se lo afferri, lo riporteremo alla sua forma precedente".
Nagsabi si Allāh kay Moises – sumakanya ang pagbati ng kapayapaan: "Kunin mo ang tungkod at huwag kang mangamba sa pag-aanyong ahas niyan; magpapanumbalik Kami riyan kapag dinala mo iyan sa unang kalagayan niyan.
Allah bảo Musa lấy bàn tay phải áp vào ba sườn của mình, nó sẽ hiện ra ánh sáng màu trắng. Và đó là Phép Mầu thứ hai mà Ngài cho Người.
E poni la mano sotto l'ascella, diventerà bianca, ma priva di lebbra: il tuo secondo segno.
The Hand of Musa turning White without any Disease
This is the second sign of Musa. That is Allah has commanded him to place his hand into the opening of his garment, as is clearly stated in another Ayah. It mentioned here merely as a passing reference, saying:
وَاضْمُمْ يَدَكَ إِلَى جَنَاحِكَ
(And press your hand to your side:) Allah said in another Ayah,
وَاضْمُمْ إِلَيْكَ جَنَاحَكَ مِنَ الرَّهْبِ فَذَانِكَ بُرْهَانَـنِ مِن رَّبِّكَ إِلَى فِرْعَوْنَ وَمَلَئِهِ
(And draw your hand close to your side to be free from fear. These are two signs from your Lord to Fir`awn and his chiefs.) 28:32 Mujahid said,
وَاضْمُمْ يَدَكَ إِلَى جَنَاحِكَ
(And press your hand to your side:) "This means put your palm under your upper arm." When Musa put his hand into the opening of his garment and brought it out, it came out shining as if it were a half moon. Concerning His statement,
تَخْرُجْ بَيْضَآءَ مِنْ غَيْرِ سُوءٍ
(it will come forth white, without any disease) This means without any leprosy, ailment, or disfigurement. This was stated by Ibn `Abbas, Mujahid, `Ikrimah, Qatadah, Ad-Dahhak, As-Suddi and others. Al-Hasan Al-Basri said, "He brought it out, and by Allah, it was as if it were a lamp. From this Musa knew that he had surely met his Lord, the Mighty and Sublime." This is why Allah says,
لِنُرِيَكَ مِنْ ءَايَـتِنَا الْكُبْرَى
(That We may show you (some) of Our greater signs.)
Allah commanded Musa to go to Fir`awn to convey the Message Allah said,
Allah commanded Musa to go to Fir`awn to convey the Message Allah said,
اذْهَبْ إِلَى فِرْعَوْنَ إِنَّهُ طَغَى
(Go to Fir`awn! Verily, he has transgressed.) This means, "Go to Fir`awn, the king of Egypt, whom you left Egypt fleeing from, and invite him to the worship of Allah alone, Who has no partners. Command him to treat the Children of Israel well and to not torment them. For verily, he has transgressed, oppressed, preferred the worldly life and forgotten the Most High Lord."
The Supplication of Musa
قَالَ رَبِّ اشْرَحْ لِى صَدْرِى - وَيَسِّرْ لِى أَمْرِى
((Musa) said: "O my Lord! Open for me my chest, and ease my task for me.") Musa requsted his Lord to expand his chest for his mission. For verily, He was commanding him with a great task and a weighty affair. He was sending him to the mightiest king on the face of the earth at that time. He was the most arrogant and severe of all people in his disbelief, and He had the largest army and the most powerful kingdom. He was the most tyrannical and the most obstinate of rulers. His case was such that he claimed not to know Allah at all, and that he knew of no god for his subjects other than himself. Along with this, Musa lived in his home for a period of time as a child. He stayed in Fir`awn's own room and slept on his bed. Then, after this, he killed one of their people and feared that they would retaliate by killing him in return. Thus, he fled from them and remained an outlaw during this entire time. Then, after all of this, His Lord sent him to them as a warner calling them to worship Allah alone, without associating partners with Him. This is why he said,
قَالَ رَبِّ اشْرَحْ لِى صَدْرِى - وَيَسِّرْ لِى أَمْرِى
(O my Lord! Open for me my chest, and ease my task for me.) This means, "I cannot perform this task if You do not help me, aid me and support me."
وَاحْلُلْ عُقْدَةً مِّن لِّسَانِى - يَفْقَهُواْ قَوْلِي
(And loosen the knot from my tongue, that they understand my speech.) This is referring to the lisp that he had. This lisp was a result of an incident when he was presented a date and a hot coal stone and he placed the coal on his tongue instead of the date. A detailed explanation of this story is forthcoming in the following chapters. However, he did not ask Allah to remove this affliction all together. Rather, he asked for removal of his stammering so the people would understand what he intended in his speech. He was only asking for what was necessary to deliver his message. If he had asked for the removal of his affliction in its entirety, it would have been cured for him. However, the Prophets do not ask for any more than what is required. Therefore, he was left with the remnants of this accident that took place with his tongue. Allah informed of what Fir`awn said concerning him,
أَمْ أَنَآ خَيْرٌ مِّنْ هَـذَا الَّذِى هُوَ مَهِينٌ وَلاَ يَكَادُ يُبِينُ
(Am I not better than this one who is despicable and can scarcely express himself clearly)43:52 This means that he is not eloquent in speech. Concerning Allah's statement,
وَاجْعَل لِّى وَزِيراً مِّنْ أَهْلِى - هَـرُونَ أَخِى
(And appoint for me a helper from my family, Harun, my brother.) This was also a request from Musa concerning something not pertaining to himself. That was his request for the assistance of his brother, Harun. Ath-Thawri reported from Abu Sa`id, from `Ikrimah, who said that Ibn `Abbas said, "Harun was made a Prophet at the same moment that Musa was made a Prophet." Ibn Abi Hatim recorded that `A'ishah went out intending to perform `Umrah and stopped to camp among some bedouins. While she was among them she heard a man say, "Which brother in this life was the most beneficial to his brother" The people said, "We do not know." The man said, "By Allah, I know." `A'ishah said, "I said to myself about his swearing, that he should not swear such an oath, singling himself out as knowing what person was of most benefit to his brother." The man said, "It is Musa, when he asked for prophethood to be bestowed upon his brother." Then `A'ishah said, "By Allah, he has spoken truthfully." This is why Allah commended Musa by saying,
وَكَانَ عِندَ اللَّهِ وَجِيهاً
(And he was honorable before Allah.)33:69 Concerning Musa's statement,
اشْدُدْ بِهِ أَزْرِى
(Increase my strength with him.) Mujahid said, "This means to make my back strong."
وَأَشْرِكْهُ فِى أَمْرِى
(And let him share my task.) make him my consultant in this matter.
كَىْ نُسَبِّحَكَ كَثِيراً - وَنَذْكُرَكَ كَثِيراً
(That we may glorify You much, and remember You much.) Mujahid said, "A servant of Allah is not considered of those who remember Allah much until he remembers Allah while standing, sitting and lying down." Concerning his statement,
إِنَّكَ كُنتَ بِنَا بَصِيراً
(Verily, You are ever seeing us.) This means in Your choosing us, giving us the prophethood and sending us to Your enemy, Fir`awn. So unto You is all praise for this.
وَاضْمُمْ يَدَكَ إِلَىٰ جَنَاحِكَ (And put your hand under your arm - 20:22). The word جَنَاحِ means fore-limb of an animal or wing of a bird. Here Sayyidna Musa (علیہ السلام) was commanded to press his hand under his armpit so that when he brings it out it will shine as brilliantly as the sun, and this will be the second miracle granted to him. This is the meaning given to the words by Sayyidna Ibn ` Abbas ؓ (Mazhari).
Lalu kepitlah tanganmu ke ketiakmu, niscaya ia akan keluar dalam keadaan putih bercahaya, bukan karena cacat kulit, tetapi sebagai mukjizat yang kedua bagimu.
Now press your hand to your side and it will come out white, without any leprosy; that is another sign for you.
The question ‘What do you have in your right hand?’ was meant to awaken Moses’s awareness. Its purpose was to impress afresh on his mind that his stick was but a stick, so that the next moment when, due to a miracle of God, it changed into a snake, he should be fully aware of its significance. Moses’ stick being changed into a snake was a miracle of transformation. But it must be borne in mind that all the things we see on earth are actually in a process of transformation. An acorn planted in soil and watered will one day grow into a mighty oak tree. Vapour condenses and turns into water, and water, when boiled, will turn into steam. Some of these processes are rapid and others are slow. Some are so slow—like the growth of a tree—that they are imperceptible to the human eye. The slower the process, the less strange it seems, because its slowness gives us time to familiarise ourselves with the phenomenon. When Moses’ stick took the shape of a snake, it happened in an instant, and so seemed very strange and startling. The fact is that whatever there is in this world, or whatever the events, all are ‘miracles’ of God, be it the emerging of a sapling from the earth or a stick becoming a snake. ‘Extraordinary’ miracles are shown through prophets to make man take notice of the everyday miracles wrought by God.
Puis ramène ta main sous ton aisselle et elle sortira blanche sans être atteinte par la lèpre. Ceci constituera le deuxième de Nos signes.
I naredio mu je da uvuče ruku pod pazuho, pa će se pojaviti bijela, ali bez nedostatka, bolesti i šuge, u čemu je bilo drugo Musaovo, alejhis-selam, znamenje.
Elini koltuğunun altına sok, ikinci bir mucize olarak abraş hastalığı olmadan bembeyaz çıksın.
Idikit mo ang kamay mo sa gilid mo, lalabas itong maputi na walang ketong bilang ikalawang palatandaan para sa iyo.
Ahora presiona tu mano en tu costado y saldrá blanca, sin lepra; esa es otra señal para ti.
Ô Moïse, Nous t’avons montré ces deux signes afin que tu sois témoin des plus grands miracles prouvant Notre pouvoir et prouvant que tu es un messager envoyé par Allah
-Ey Musa!- Biz sana bu iki ayeti gösterdik. Zira bu iki büyük ayet kudretimize delalet eden büyük ayetlerimizin bir kısmıdır. Bir de Yüce Allah katından gönderilmiş bir resul olduğunu gösteren birer mucizedir.
I have shown you these two signs - O Moses - to show you some of My greatest signs that indicate My Power and that you are a messenger sent by Allah.
Ovo je Allah, džellešanuhu, naredio Musau kako bi vidio dva Njegova velika čuda – dokaz Allahove moći, veličine i jednoće i da je on Allahov poslanik.
Te he presentado estas dos señales, Moisés, para mostrarte algunos de Mis mayores milagros, que indican Mi Poder y que eres un Mensajero enviado por Al-lah.
Kami memperlihatkan padamu dua mukjizat ini -wahai Musa- agar Kami tunjukkan padamu sebagian dari agungnya tanda-tanda kebesaran Kami yang menunjukkan agungnya kekuasaan Kami dan agar Kami tunjukkan bahwa engkau adalah seorang rasul yang diutus dari sisi Allah.
Nagpakita Kami sa iyo nitong dalawang palatandaan upang magpakita Kami sa iyo, O Moises, ng ilan sa mga tanda Naming pinakadakilang nagpapatunay sa kakayahan Namin at na ikaw ay isang sugo mula sa ganang Amin.
Hai Phép Lạ mà TA (Allah) vừa phơi bày cho Ngươi thấy - hỡi Musa - chính là hai Phép Lạ nằm trong các Phép Lạ lớn của TA. TA muốn cho Ngươi thấy quyền năng của TA và rằng Ngươi đích thực là vị Thiên Sứ của TA - Thượng Đế Toàn Năng.
Ti abbiamo mostrato questo due segni per mostrarti – O Mūsā – alcuni dei Nostri grandi segni, che testimoniano la nostra Potenza, e che, in verità, tu sei un Messaggero da parte di Allāh.
Vai, o Mūsā, dal Faraone; in verità egli ha superato il limite della miscredenza e dell'arroganza nei confronti di Allāh.
Này Musa, Ngươi hãy đi gặp Pha-ra-ông, quả thật, hắn là một tên vượt quá giới hạn trong sự vô đức tin và chống lại Allah.
Magtungo ka, O Moises, kay Paraon sapagkat tunay na siya ay lumampas sa hangganan sa kawalang-pananampalataya at paghihimagsik kay Allāh."
اذْهَبْ إِلَىٰ فِرْعَوْنَ (Go to the Pharaoh - 20:24). Having suitably armed him with two great miracles, Allah Ta` ala commanded Sayyidna Musa (علیہ السلام) to proceed to Egypt and invite the Pharaoh to accept the true faith because he had exceeded all bounds in his tyranny and misdeeds.
I naposlijetku je Plemeniti Allah naredio poslaniku Musau da ide faraonu jer je on, faraon, prevršio svaku mjeru u nevjerstvu.
Go - O Moses - to Pharaoh, for he has overstepped the bounds in disbelief and rebellion against Allah.
24- “Firavun’a git! Çünkü o, azdı.”
25- Dedi ki:“Rabbim, göğsüme genişlik ver”
26- “İşimi kolaylaştır”
27- “Dilimden bağı çöz”
28- “Ki sözümü anlasınlar.”
29- “Bana ailemden bir yardımcı ver.”
30- “Kardeşim Hârûn’u…”
31- “Onunla sırtımı pekiştir”
32- “Ve onu işimde bana ortak yap!”
33- “Tâ ki seni çok tesbih edelim.”
34- “Seni çok analım.”
35- “Şüphe yok ki sen bizi hakkıyla görensin.”
36- Buyurdu ki:“İstediğin sana verildi, ey Mûsâ!”
24. Yüce Allah, Mûsâ’ya vahyedip ona peygamberlik verdikten, göz kamaştırıcı mucizeleri gösterdikten sonra onu Mısır kralı Firavun’a elçi olarak görevlendirip şöyle buyurdu:“Firavun’a git. Çünkü o, azdı.” Küfür ve fesatta, yeryüzünde büyüklük taslamada, zayıfları kahr-u perişan etmede haddi aşmış ve azgınlaşmıştır. O kadar ki kahrolasıca rubûbiyet ve ulûhiyet iddiasında bile bulunmuştur. Onun bu azgınlaşması da helakine sebep olmuştur. Yüce Allah’ın rahmeti, hikmeti ve adaletinin bir tecellisi olarak O, peygamberlerle delillerini ortaya koymadan kimseye azap etmez.
25. Mısır’da hiçbir kimsenin karşı çıkamadığı, o inatçı ve zorbaya peygamber olarak gönderildiğini öğrenince Mûsâ, çok büyük bir vazife yüklenmiş olduğunu anladı. Zira o, tek başınaydı. Ayrıca onun başından bir adam öldürme hadisesi de geçmişti. Buna rağmen Mûsâ, Rabbinin emrine uydu ve onu gönül huzuruyla kabul etti. Davetinin kemale ermesi için yardımını ve sebepleri kolaylaştırmasını dileyip şöyle dedi:“Rabbim, göğsüme genişlik ver.” Sözlü ve fiilî eziyetlere katlanabileyim. Bundan dolayı kalbim kederlenmesin, göğsüm daralmasın. Çünkü insanın kalbi daraldı mı insanları hidâyete çağırmaya ve hakka davet etmeye takati kalmaz. Nitekim Allah, peygamberi Muhammed’e de şöyle hitap etmektedir:“Allah’tan bir rahmet sayesinde sen onlara yumuşak davrandın. Şâyet kaba ve katı kalpli birisi olsaydın, elbette onlar etrafından dağılırlardı.”(Âli İmran, 3/159) İnsanların hakkı kabul etmesi yumuşaklıkla, geniş kalplilikle ve onlara gösterilen müsamahakârlıkla beklenebilir.
26. “İşimi kolaylaştır.” Senin uğrunda izlediğim her yolu, yapacağım her bir işi bana kolaylaştır. İleride karşı karşıya kalacağım sıkıntılarımı hafiflet! Davetçinin, bütün işleri usülüne uygun yerine getirmesi, herkese uygun şekilde hitap edip sözünü kabule ulaştırabilecek en yakın yol hangisi ise onunla davet etmesi de işin kolaylaştırılması kapsamı içerisindedir.
27-28. “Dilimden bağı çöz ki sözümü anlasınlar.” Mûsâ’nın dilinde -müfessirlerin de dediği gibi- söyledikleri zor anlaşılacak şekilde bir ağırlık vardı. Nitekim Allah, onun şöyle dua ettiğini bize zikretmektedir:“Kardeşim Hârûn’un dili benden daha düzgündür.”(el-Kasas 28/34) Onun için Mûsâ, Yüce Allah’tan söylediklerini iyice anlasınlar ve böylelikle karşılıklı konuşmalardan, sorup cevaplardan ve yapacağı açıklamalardan maksadın tam hasıl olabilmesi için dilindeki bağı çözmesini istemişti.
29. “Bana ailemden bir yardımcı ver.” Bana yardımcı olacak, beni destekleyecek ve beni kendilerine peygamber olarak gönderdiklerine karşı bana yardımcı olacak birisini ihsan et. Bu yardımcının ailesi halkından olmasını istedi. Çünkü bu, bir iyiliktir ve kişinin iyiliğine yakın akrabaları daha layıktır.
30-31. Daha sonra da bu kişiyi tayin ederek:“Kardeşim Hârûn’u…” dedi. “Onunla sırtımı pekiştir” Yani Sen, onunla benim gücümü artır ve gücüme güç kat. Nitekim Yüce Allah şöyle buyurmaktadır:“Gücünü kardeşinle pekiştireceğiz ve size öyle bir güç vereceğiz ki…”(el-Kasas, 28/35)
32. “Ve onu işimde bana ortak yap!” Beni peygamber ve rasûl kıldığın gibi onu da peygamber ve rasûl kılarak nübüvvette onu benim ortağım yap!
33-34. Daha sonra Mûsâ bundan umduğu faydayı söz konusu ederek şunları söyledi:“Tâ ki seni çok tesbih edelim, seni çok analım.” Mûsâ aleyhisselam bütün ibadetlerin temelinin ve dinin etrafında dönüp durduğu odak noktanın Allah’ı anmak olduğunu bildiğinden Yüce Allah’tan kardeşini kendisiyle birlikte iyilik ve takvâ hususunda birbirleriyle yardımlaştıkları bir destek kılmasını ve böylelikle her ikisinin de tesbih, tehlil ve bunun dışındaki çeşitli ibadetlerle Allah’ı çokça zikretme imkanına kavuşmalarını istedi.
35. “Şüphe yok ki sen bizi hakkıyla görensin.” Bizim halimizi, zayıflığımızı, acizliğimizi ve bütün hususlarda sana muhtaç olduğumuzu bilirsin. Sen bizi bizzat kendimizden daha iyi görürsün, bize bizzat kendimizden daha çok merhametlisin. Bu istediğimizi bize lütfet ve sana yaptığımız bu duamızı kabul buyur!
36. Bunun üzerine Yüce Allah şöyle buyurdu:“İstediğin sana verildi, ey Mûsâ!” Yani bütün isteklerini sana bağışladık. Senin göğsüne genişlik vereceğiz, işini kolaylaştıracağız ve dilindeki bağı çözeceğiz ki seni iyice anlasınlar. Ayrıca kardeşin Hârûn ile de gücüne güç katacağız. “...Ve size öyle bir güç vereceğiz ki âyetlerimiz sayesinde size ulaşamayacaklar. Siz ve size uyanlar galip geleceksiniz.”(el-Kasas, 28/35)
Mûsâ’nın bu dileklerde bulunması, Yüce Allah’ı kemal derecesinde tanıdığına, ileri derecede zeki ve kavrayışlı olduğuna, işleri bildiğine ve son derece samimi olduğuna delildir. Çünkü Allah’a davet edip insanlara yol gösteren biri özellikle de davet olunacak kişi inatçı, kibirli ve azgın birisi ise ondan gelecek eziyetlere ve musibetlere karşı geniş bir kalbe, tam bir tahammülkârlığa, ne demek istediğini ve maksadını açıkça ifade edebilmek için akıcı bir dile ihtiyaç duyar. Hatta bu konumdaki birisinin anlaşılır ve akıcı bir dile sahip olması, en çok ihtiyaç duyduğu şeydir. Çünkü davetçi ile davet ettiği kimseler arasında karşılıklı söz alış-verişi ve tartışmalar olacaktır. Davetçi de hakkın güzelliğini ortaya koymak ve onu gücü yettiği kadar güzelce açıklamak durumundadır ki hakkı nefislere sevdirebilsin ve batıldan nefret duyulmasını sağlasın. Bununla beraber davetçinin işinin kolaylaştırılmasına da ihtiyacı vardır. Tâ ki her bir işi usulüne göre yapsın, Allah’ın yoluna hikmetle ve güzel öğütle davet etsin, en güzel yol hangisiyse onunla mücadele edebilsin. İnsanlarla herkese haline uygun muamelede davranabilsin. Bunun tamamlanması ve gerçekleşebilmesi için de bu niteliklere sahip olan kimsenin maksadını gerçekleştirmesinde kendisine yardımcı olacak destekçilerinin de olması gerekir. Çünkü belli bir hususta yükselecek sesler çoğalacak olursa onun etkili olması kaçınılmazdır. İşte bundan dolayı Mûsâ, bütün bu hususları Allah’tan diledi ve bu istekleri de ona verildi.
nsanlara gönderilmiş olan peygamberlerin durumuna dikkatle bakacak olursak onların kendi durumları ile orantılı olarak bu özelliklere sahip olduklarını görürüz. Özellikle de onların sonuncuları ve en faziletleri olan Muhammed sallallahu aleyhi ve sellem için bu böyledir. O, bütün kemal sıfatlarında en yüksek zirveye çıkarılmıştır. Kalbin genişliği, işin kolaylaştırılması, dilinin fesahati, güzel bir şekilde maksadını açıklayıp beyan etmesi, ashab ve onlardan sonrakiler gibi hak üzere -ondan başkasına nasip olmamış- yardımcılara sahip olması O’na verilenlerden bazılarıdır.
"Pergilah kepada Fir'aun; sesungguhnya dia telah melampaui batas." Musa berkata, "Ya Rabbku, lapangkanlah untukku dadaku, dan mudahkanlah untukku urusanku, dan lepaskanlah kekakuan lidahku, supaya mereka mengerti perkataanku, dan jadikanlah untukku seorang pembantu dari keluargaku, (yaitu) Harun sau-daraku, teguhkanlah dengannya kekuatanku, dan jadikanlah dia sekutu dalam urusanku, supaya kami banyak bertasbih kepadaMu, dan banyak mengingatMu. Sesungguhnya Engkau adalah Maha Melihat (keadaan) kami." Allah berfirman, "Sungguh telah diper-kenankan permintaanmu, hai Musa." (24-36).
(24) Setelah mengirimkan wahyu kepada Musa dan mene-tapkan kenabiannya serta memperlihatkan kepadanya tanda-tanda kekuasaanNya yang mencengangkan pandangan, Allah mengutus-nya ke Fir'aun, raja Mesir. Allah berfirman, ﴾ ٱذۡهَبۡ إِلَىٰ فِرۡعَوۡنَ إِنَّهُۥ طَغَىٰ 24 ﴿ "Pergilah kepada Fir'aun; sesungguhnya dia telah melampaui batas," maksudnya, keras kepala dan melampaui batas dalam kekufuran, kemaksiatan, dan kecongkakan di bumi serta tindakan kediktatoran terhadap kaum yang lemah. Bahkan sampai mengklaim sifat ru-bubiyah dan uluhiyah. Semoga Allah memburukkan kondisinya. Artinya, tindakannya yang melampaui batas menjadi penyebab kebinasaannya. Akan tetapi, termasuk (cermin) rahmat Allah, hikmah, dan keadilanNya, Dia tidak menyiksa siapapun kecuali setelah tegaknya hujjah kepada mereka melalui pengiriman para rasul.
(25) Saat itulah Musa mengetahui bahwa dia telah me-ngemban beban yang sangat berat sekali, diutus ke penguasa yang bertangan besi lagi keras kepala ini, yang tidak mempunyai tan-dingan di Mesir. Sementara Musa hanya seorang diri saja, dan pernah menjadi penyebab kematian (seseorang di sana). Kemudian, beliau menyambut perintah Rabbnya dan menerimanya dengan hati terbuka dan tulus. Beliau memohon pertolongan kepadaNya dan kemudahan sebab kausalitas yang menjadi kesempurnaan dakwahnya. Beliau berkata, ﴾ رَبِّ ٱشۡرَحۡ لِي صَدۡرِي 25 ﴿ "Ya Rabbku, lapang-kanlah untukku dadaku," maksudnya luaskan dan lapangkanlah dadaku untuk menanggung beban perkataan dan tindakan yang tidak baik dan hatiku tidak menjadi kacau karenanya serta tidak merasa sempit. Sesungguhnya hati bila telah menyempit, niscaya pemiliknya tidak pantas mengemban misi memberi petunjuk dan mendakwahi manusia. Allah berfirman kepada NabiNya Muhammad,
﴾ فَبِمَا رَحۡمَةٖ مِّنَ ٱللَّهِ لِنتَ لَهُمۡۖ وَلَوۡ كُنتَ فَظًّا غَلِيظَ ٱلۡقَلۡبِ لَٱنفَضُّواْ مِنۡ حَوۡلِكَۖ ﴿
"Maka disebabkan rahmat dari Allah-lah kamu berlaku lemah-lembut terhadap mereka. Sekiranya kamu bersikap keras lagi berhati kasar, tentulah mereka menjauhkankan diri dari sekelilingmu." (Ali Imran: 159),
semoga manusia menerima kebenaran melalui kelembutan sikap dan kelapangan dada serta keterbukaannya bersama mereka.
(26) ﴾ وَيَسِّرۡ لِيٓ أَمۡرِي 26 ﴿ "Dan mudahkanlah untukku urusanku," maksudnya, mudahkanlah bagiku segala urusan yang aku kerjakan dan setiap cara yang aku tempuh dalam misiku. Dan ringankanlah kesulitan-kesulitan yang ada di hadapanku. Di antara bentuk kemudahan dari Allah adalah Dia memudahkan bagi seorang da'i untuk mengerjakan segala sesuatu sesuai dengan caranya yang benar, mengajak bicara manusia dengan gaya bicara yang sesuai dengannya, dan mendakwahi mereka dengan cara yang paling efektif mengantarkan pada sikap menerima perkataannya.
(27-28) ﴾ وَٱحۡلُلۡ عُقۡدَةٗ مِّن لِّسَانِي 27 يَفۡقَهُواْ قَوۡلِي 28 ﴿ "Dan lepaskanlah kekakuan lidahku, supaya mereka mengerti perkataanku," pada bagian lidahnya terdapat kekeluan untuk berkomunikasi, hampir-hampir perkataan itu tidak terpahami darinya, seperti yang dipaparkan para ahli tafsir. Sebagaimana Firman Allah mengenai dirinya, dia berkata,
﴾ وَأَخِي هَٰرُونُ هُوَ أَفۡصَحُ مِنِّي لِسَانٗا ﴿
"Dan saudaraku Harun, dia lebih fasih lidahnya dariku." (Al-Qa-shash: 34).
Beliau memohon kepada Allah agar melenyapkan kekakuan pada lidahnya, agar mereka dapat memahami apa yang beliau sampaikan. Dan terealisasikanlah tujuan yang sempurna dari proses komunikasi, perdebatan, dan penjelasan tentang hakikat-hakikat.
(29-30) ﴾ وَٱجۡعَل لِّي وَزِيرٗا مِّنۡ أَهۡلِي 29 ﴿ "Dan jadikanlah untukku seorang pembantu dari keluargaku," maksudnya, jadikanlah untukku pembantu yang menolong dan mendukung serta membantuku menjalankan misi pengutusanku kepada mereka. Beliau meminta agar pen-dukung itu dari keluarga sendiri. Karena tergolong dalam konteks pencurahan kebaikan, dan pihak yang paling berhak mendapatkan kebaikan dari seseorang yaitu kaum kerabatnya sendiri. Kemudian beliau menentukan sosok tersebut dalam permohonannya ﴾ هَٰرُونَ أَخِي ﴿ "(yaitu) Harun saudaraku."
(31-32) ﴾ ٱشۡدُدۡ بِهِۦٓ أَزۡرِي 31 ﴿ "Teguhkanlah dengannya kekuatanku," maksudnya kuatkanlah aku dengannya dan kokohkan punggungku dengannya, Allah تعالى berfirman,
﴾ سَنَشُدُّ عَضُدَكَ بِأَخِيكَ وَنَجۡعَلُ لَكُمَا سُلۡطَٰنٗا ﴿
"Kami akan membantu dengan saudaramu, dan Kami berikan kepa-damu berdua kekuasaan yang besar." (Al-Qashash: 35),
﴾ وَأَشۡرِكۡهُ فِيٓ أَمۡرِي 32 ﴿ "dan jadikanlah dia sekutu dalam urusanku," maksud-nya dalam kenabian, dengan cara Engkau mengangkatnya sebagai nabi lagi rasul, sebagaimana Engkau telah menjadikanku demikian.
(33-34) Kemudian Allah menyampaikan faidah berkaitan dengan itu. Allah berfirman, ﴾ كَيۡ نُسَبِّحَكَ كَثِيرٗا 33 وَنَذۡكُرَكَ كَثِيرًا 34 ﴿ "Supaya kami banyak bertasbih kepadaMu, dan banyak mengingatMu." Beliau mengetahui bahwa intisari dari semua ibadah dan agama adalah untuk dzikrullah (mengingat Allah). Beliau meminta Allah untuk menjadikan saudaranya bersama beliau, agar dapat saling bekerja-sama dan menolong dalam kebaikan dan ketakwaan. Hasilnya, akan semakin banyak lantunan dzikrullah dari mereka berdua, berupa tasbih, tahlil, dan ibadah-ibadah lainnya.
(35) ﴾ إِنَّكَ كُنتَ بِنَا بَصِيرٗا 35 ﴿ "Sesungguhnya Engkau adalah Maha Melihat (keadaan) kami." Engkau mengetahui keadaan, kelemahan, dan ketidakberdayaan kami, serta kebutuhan kami pada (perto-longan)Mu dalam setiap urusan. Engkau lebih memahami dan lebih mengasihi kami daripada diri kami sendiri. Maka, curahkanlah kepada kami karunia yang kami panjatkan kepadaMu dan kabul-kanlah untuk kami segala sesuatu yang kami panjatkan.
(36) Allah berfirman, ﴾ قَدۡ أُوتِيتَ سُؤۡلَكَ يَٰمُوسَىٰ 36 ﴿ "Sungguh telah diperkenankan permintaanmu, hai Musa," maksudnya engkau telah diberi segala yang engkau minta. Kami akan melapangkan dadamu, memudahkan urusanmu dan melepaskan kekakuan pada lidahmu, sehingga mereka akan memahami apa yang engkau kemukakan. Dan Kami akan meneguhkan,
﴾ عَضُدَكَ بِأَخِيكَ وَنَجۡعَلُ لَكُمَا سُلۡطَٰنٗا فَلَا يَصِلُونَ إِلَيۡكُمَا بِـَٔايَٰتِنَآۚ أَنتُمَا وَمَنِ ٱتَّبَعَكُمَا ٱلۡغَٰلِبُونَ 35 ﴿
"Kekuatanmu dengan saudaramu, dan Kami berikan kepadamu berdua kekuasaan yang besar, maka mereka tidak dapat mencapaimu. (Berangkatlah kamu berdua) dengan membawa mukjizat Kami. Kamu berdua dan orang yang mengikuti kamulah yang menang." (Al-Qashash: 35).
Permohonan dari Musa ini عليه السلام menunjukkan kesempurnaan ma'rifah beliau terhadap Allah, kesempurnaan kecerdikan dan penguasaan beliau terhadap urusan-urusan dan kesempurnaan ketulusannya. Hal tersebut karena; seorang juru dakwah yang menyeru kepada Allah, yang menunjukkan jalan bagi manusia yang lain, terutama bila obyek dakwah dari kalangan orang-orang yang suka menentang, sombong dan berbuat melampaui batas, maka dia membutuhkan lapangnya dada, dan kelembutan yang penuh untuk menghadapi gangguan yang akan menimpanya, serta lisan yang fasih, yang sanggup mengungkapkan dengannya apa yang diinginkan dan dimaksud. Bahkan kelincahan berbicara dan penggunaan gaya bahasa yang menarik termasuk perkara yang sangat dituntut, karena banyaknya terjadi pertukaran pandangan dan saling mendebat serta karena unsur kebutuhannya terhadap (kemampuan) untuk memperindah potret kebenaran dan meng-hiasinya sesuai dengan tingkat kemampuannya. Gunanya, biar dapat menyulap jiwa-jiwa mereka untuk bersimpati, juga untuk memperburuk gambaran kebatilan dan mencoreng-corengnya supaya lari darinya. Selain itu, seorang da'i berkepentingan agar urusannya menjadi mudah, maka dia memasuki 'rumah melalui pintu-pintunya' (menjalankan urusan melalui jalur yang tepat), mendakwahi dengan cara hikmah, nasihat yang baik dan mujadalah (adu argumentasi) dengan cara yang terbaik, berinteraksi dengan orang-orang yang sesuai dengan kondisinya. Lebih sempurna lagi, orang yang statusnya demikian seharusnya mempunyai pendu-kung-pendukung dan pembantu-pembantu yang akan meringan-kannya menjalankan misinya. Pasalnya, suara-suara bila berjumlah banyak akan berpengaruh. Karena itu, beliau عليه السلام memohon hal-hal ini, lalu Allah langsung memberinya.
Kalau Anda memperhatikan kondisi para nabi yang diutus kepada umat manusia, maka Anda akan menyaksikan mereka ber-karakter demikian sesuai dengan kondisinya, terutama nabi penu-tup mereka dan yang paling mulia, Muhammad ﷺ. Sesungguhnya beliau berada di puncak tertinggi di setiap sifat kesempurnaan. Beliau mempunyai kelapangan dada, kemudahan urusan-urusan, kemampuan bicara yang bagus, keindahan pengungkapan dan tutur kata, serta memiliki para pendukung atas kebenaran dari kalangan sahabat dan orang-orang setelah mereka, yang tidak dimiliki oleh nabi lainnya.
Moisés, ve al Faraón, porque se ha extralimitado con su incredulidad y rebelión contra Al‑lah”.
Incidents in the lives of prophets of the past are mentioned in the Bible as well as in the Quran. But, at many places, there are meaningful differences in the versions respectively of the Quran and the Bible. For instance, in this case, the Bible says: Moses kept his hand on his chest and covered it, and when he brought it out and saw it, it was white like ice, due to leprosy (Exodus 4:7). The Bible attributes the whiteness of Moses’s hand to ‘leprosy’. In this context, the Quran’s describing of the miracle of the white hand and the adding of the words ‘without any blemish’ clearly indicate that the Qur’an is not derived from the Bible, but is directly from God, who is All-knowing. As such, it corrects the biblical version. Moses was given two special miracles. The miracle of the snake was the sign of power, and the miracle of the bright white hand was a symbol of his standing for a luminous Truth. Pharaoh transgressed all limits when, having attained power, he considered himself to be god. The literal meaning of ‘Pharaoh’ is the child of the sun. The ancient Egyptians used to regard the sun as the greatest god–the Mighty Lord. So Pharaoh had declared himself the representative of the sun god on earth. He had statues of himself made and installed in all the cities of Egypt and these statues were worshipped. Power is a blessing conferred by God; when a man receives this blessing, he should be overwhelmed with gratitude. But if he is vain and arrogant, he not only feels no gratitude, but he also sets himself up as God’s equal.
Pergilah engkau -wahai Musa- kepada Firaun, sesungguhnya dia benar-benar telah melampaui batas dalam kekafiran dan kedurhakaan terhadap Allah.
-Ey Musa!- Firavun'a git. Şüphesiz ki o küfürde haddi aşmış ve Allah'a karşı isyan etmiştir.
Ô Moïse, rends-toi auprès de Pharaon car il a mécru et s’est rebellé contre Allah, dépassant ainsi toute limite.
Moïse demanda à Allah: Ô Seigneur, rends-moi plus tolérant aux offenses.
Moisés u dijo: “Señor, abre mi corazón para que pueda soportar la dificultad.
Musa -'alaihissalām- berkata, "Wahai Tuhanku! Lapangkanlah dadaku, agar aku bersabar dalam mendapatkan berbagai rintangan.
Musa -aleyhisselam- dedi ki: "Rabbim! Eziyetlere sabretmem için gönlümü genişlet."
Tad se Musa, alejhis-selam, obratio Allahu, džellešanuhu, dovom da učini prostranim njegova prsa, da bi mogao podnijeti poteškoće na putu dostave poslanice ljudima.
Moses (peace be upon him) said: Lord, expand my breast for me so that I can bear the difficulty.
Mūsā disse, pace a lui: "O Dio mio, rinsalda il mio cuore, aiutandomi a sopportare le sofferenze,
Musa thưa với Allah: Lạy Thượng Đế của bề tôi! Xin Ngài nới rộng lòng ngực của bề tôi để bề tôi chịu đựng những khó khăn và tổn hại.
Commentary
When Sayyidna Musa (علیہ السلام) received the high honour of conversing with Allah Ta` ala and was granted the mission of prophethood, then, instead of relying on his own self and on his own ability, he turned to Allah Ta` ala and sought His help in the discharge of his duties without which it would be impossible for him to endure and persevere in the face of the trials and tribulations inherent in the performance of his mission. He, therefore, prayed to Allah Ta` ala to grant him five favours.
The first prayer was اشْرَحْ لِي صَدْرِي ! (Put my heart at peace for me - 20:25). Meaning to expand the ability of his heart to enable him to receive all the knowledge and wisdom of prophethood, and at the same time to bear with equanimity the slander of those people who will oppose him in his mission.
Nagsabi si Moises – sumakanya ang pagbati ng kapayapaan: "Panginoon ko, magpaluwang Ka para sa akin ng dibdib ko upang mabata ko ang pananakit;
e agevola la mia missione
His second prayer was يَسِّرْ لِي أَمْرِي (make my task easy for me - 20:26). Having been granted prophethood he realized that it is not the human ability and skill or other apparent causes which make affairs easy or difficult. In reality, things become easy or difficult as Allah Ta` ala wills. In the hadith the believers have been advised to seek Allah Ta’ ala's help in their affairs with the following words:
اللَّھُمَّ الطُف بِنَافی تَیسِیرِ کُلِّ عَسِیرِ فَاِنَّ تَیسِیرَ کُلِّ عَسِیرِ عَلَیکَ یَسِیرُ
0 Allah! Be kind to us and make our difficult tasks easy because it is easy for you to make every difficult thing easy.
magpagaan Ka para sa akin ng nauukol sa akin;
Musa xin Allah làm dễ dàng và thuận lợi cho công việc của mình.
Bana işimi kolaylaştır.
Haz mi tarea fácil.
Make my task easy.
Mudahkanlah untukku urusanku,
I zamolio je da mu Gospodar olakša obavezu koju treba izvršiti.
Facilite ma tâche.
e aiutami ad esprimermi con la migliore pronuncia,
Dame la habilidad de hablar elocuentemente.
dan berikanlah aku kemampuan untuk berbicara secara fasih,
I zamolio je da razveže uzao s njegova jezika, da tečno govori i da se ne zapliće u govoru.
Give me the ability to speak eloquently.
Düzgün bir dille konuşmaya beni muktedir kıl!
Rends-moi capable de parler sans défaut d’élocution.
The third prayer وَاحْلُلْ عُقْدَةً مِّن لِّسَانِي يَفْقَهُوا قَوْلِي (And remove the knot from my tongue, that they may understand my speech - 20:27, 28). The story behind this "knot" is that as an infant Sayyidna Musa (علیہ السلام) lived with his own mother who used to suckle him and was paid for her services by the Pharaoh. When he was weaned, the Pharaoh and his wife 'Asiya ؓ adopted him, and took him away from his mother. One day Sayyidna Musa (علیہ السلام) caught hold of the Pharaoh's beard and slapped him on the face. Another version has it that he was playing with a stick and with it he struck the Pharaoh on his head. The Pharaoh was enraged and made up his mind to put him to death. His wife 'Asiya ؓ tried to pacify him and said, "0 King! Why do you take this matter so seriously? After all he is merely a child who does not understand things. You can test him if you like and you will find that he cannot distinguish between good things and bad things".
Thereupon, the Pharaoh ordered two trays to be brought. One was filled with live coal and the other with jewellery. It was expected that the child would be attracted by the brightness of the burning coal and reach for it because children are not normally drawn towards jewellery which is not as bright. This would have convinced the Pharaoh that what Sayyidna Musa (علیہ السلام) did was nothing more than the act of an innocent child. But Sayyidna Musa (علیہ السلام) was no ordinary child. Allah Ta'ala had chosen him to be a prophet whose instincts were unusual from the very moment of his birth. He put forth his hand to reach out for the jewellery instead of the coal, but Jibra'il (علیہ السلام) turned his hand away and placed it in the tray containing coal. He picked up a piece of burning coal and put it in his mouth and so burned his tongue. The Pharaoh was thus fully satisfied that the action of Sayyidna Musa (علیہ السلام) was not due to mischief but the result of a child's inability to distinguish between good and bad for himself. This incident caused an impediment in his speech which has been called عُقْدَةً (knot) in the Qur'an, and Sayyidna Musa (علیہ السلام) prayed to Allah Ta'ala to make loose this knot. (Mazharl and Qurtubi)
The first two prayers are of a general nature and sought Allah Ta` ala's help in all matters. The third prayer is for the removal of a disability because eloquence and fluency of expression are essential elements in the successful conduct of prophetic mission. In a subsequent verse Allah Ta'ala informed Sayyidna Musa (علیہ السلام) that all his prayers had been granted which would suggest that he was cured of his disability.
However, Sayyidna Musa علیہ السلام in his prayer to make Sayyidna Harun (علیہ السلام) his partner in the prophethood also said ھُوَاَفصَحُ مِنِّی لِساناً (He is more fluent in his tongue than me - 28:34) which would indicate that his speech's impediment was not fully cured and that the stammer persisted, though in a milder form. One of the defects which the Pharaoh found in Sayyidna Musa (علیہ السلام) was that وَلَا یَکَادُ یُبِینُ (he cannot express himself clearly - 43:52). Some people have argued that in his prayer Sayyidna Musa (علیہ السلام) had prayed to Allah Ta’ ala to loose the knot of his tongue only to the extent that others could understand his words. To that extent his stammer was cured but a trace of it still remained, which is not inconsistent with the grant of his prayer.
magpakaya Ka sa akin sa pagbigkas ng matatas na pananalita,
Musa cầu xin Allah làm cho chiếc lưỡi của Người nói chuyện được lưu loát và trôi chảy.
Musa cầu xin Allah làm cho chiếc lưỡi của Người nói năng trôi chảy và rõ ràng để đối phương hiểu được lời nói của Người khi Người truyền đạt lại Bức Thông Điệp cho họ.
upang makaintindi sila sa pananalita ko kapag nagpaabot ako sa kanila ng pasugo Mo;
in modo che comprendano le mie parole quando comunicherò loro il Tuo messaggio.
Afin qu’ils comprennent le Message que je leur transmets.
So that they understand my speech when I convey Your message to them.
Para que entiendan mis palabras cuando les transmita Tu mensaje.
Senin risaletini onlara ulaştırdığımda sözümü iyi anlasınlar.
Da bi oni koje ću pozvati razumjeli moj govor kada im dostavljam Tvoju poslanicu.
agar mereka memahami perkataanku tatkala menyampaikan risalahMu.
Designa a alguien de mi familia para que me ayude en mis asuntos.
Ailemden bana bir yardımcı ver, işlerimde bana yardımcı olsun.
I podari mi pomoćnika iz moje porodice koji će mi pomoći u dostavljanju poslanice.
Give me a helper from my family who will assist me in my affairs.
Donne-moi pour aide quelqu’un de ma famille afin qu’il m’assiste dans ma mission.
Jadikanlah pula untukku seorang pembantu dari keluargaku yang akan membantu urusan-urusanku,
The fourth prayer was وَاجْعَل لِّي وَزِيرًا مِّنْ أَهْلِي (and make for me an assistant from my own family - 20:29). The first three prayers of Sayyidna Musa (علیہ السلام) concerned his own person. This fourth prayer relates to the assembling of means which would facilitate the successful completion of his mission, and the most important among these was the appointment of a deputy or a helper, who would assist him in this task. The literal meaning of the word j is "one who carries a burden", and since a minister of a state carries the burden of responsibilities entrusted to him by the ruler, he is called a minister. This shows the extreme foresight and prudence of Sayyidna Musa (علیہ السلام) because the success of any movement or enterprise depends on the selection of competent and dedicated supporters. With good and loyal workers it is easy to surmount all obstacles and hurdles, while with irresponsible and indifferent workers the best preparations and arrangements become futile. If one were to examine the causes of the decline of some of the modern states and the evils from which they suffer, they can all be attributed to the irresponsible conduct, mismanagement and incompetence of the ministers and advisers.
It is related from the Holy Prophet ﷺ that when Allah Ta` ala appoints someone to govern a country and wishes that the country should be well administered, He provides the ruler with a good Wazir to assist him in whatever he does, and if he forgets to attend to some important task, the Wazir is quick to remind him and to help him in what he intends to do. (Nisa'i, from Qasim Ibn Muhammad).
In this prayer Sayyidna Musa (علیہ السلام) has specified that the helper he wants should be from his own family, the reason being that the behavior and conduct of a member of the family is well-known. Besides, there is mutual affection and understanding between the members of the family which greatly helps towards the accomplishment of the mission. But it is essential that the person selected should be competent and in possession of the merit necessary for the performance of his duties so that his selection may not be attributed to nepotism and favouritism. Nowadays when there is a scarcity of people of integrity and dedication, the ruler who appoints his own close relatives to be his Wazir and deputies renders himself liable to public criticism. When, however, the standards of probity and integrity are high, such appointments are considered normal and are, in fact, conducive to the more efficient performance of sensitive assignments. Indeed all the four Khulafa' ar-Rashidin (guided Caliphs) who succeeded the Holy Prophet ﷺ were in some way related to him.
In his prayer Sayyidna Musa (علیہ السلام) first asked that the helper he required should be from his own family and then specifically asked for his brother Harun to be his Wazir so that with the latter's support and assistance he could better perform the duties of his prophetic mission.
Musa cầu xin Allah chọn lấy một ai đó trong gia đình của Người để phú tá cho Người trong việc truyền đạt Bức Thông Điệp của Ngài.
E stabilisci per me un aiutante, tra i miei famigliari, che mi aiuti nei miei compiti,
gumawa Ka para sa akin ng isang tagatulong mula sa mag-anak ko, na tutulong sa akin sa mga gawain ko,
si Aaron na anak `Imran, na kapatid ko;
Hārūn, figlio di 'Imrān, mio fratello,
Musa cầu xin Ngài chọn người anh trai của mình làm phụ tá cho Người, đó là Harun bin 'Imran.
Aaron, the son of Imran, my brother.
Neka taj pomoćnik bude Harun b. Imran, brat moj.
A Aarón, el hijo de Imrán, mi hermano.
yaitu saudaraku, Harun bin Imran.
Sayyidna Harun (علیہ السلام) was three or four years senior to Sayyidna Musa علیہ السلام and died three years before the latter. When Sayyidna Musa (علیہ السلام) petitioned to Allah Ta` ala for his appointment as Wazir he was in Egypt, and there he received, through an angel, information about his elevation to the status of a prophet and his appointment as an assistant to Sayyidna Musa (علیہ السلام) . He was also instructed to receive Sayyidna Musa (علیہ السلام) outside Egypt when he arrived there in pursuance of his mission to persuade the Pharaoh to accept the true faith. This he did.
Que cet aide soit mon frère, Aaron fils de ‘Imrân.
Kardeşim Harun b. İmran'ı (bana yardımcı olsun).
Osnaži me bratom mojim Harunom i pomozi me njime.
Protège, par lui, mes arrières.
Strengthen my determination through him.
Fortalece mi determinación con su compañía.
Teguhkanlah kekuatanku dengan keberadaannya,
Onunla sırtımı güçlü kıl.
magpalakas Ka sa pamamagitan niya ng likod ko;
che mi sostenga
Musa cầu xin Allah gia tăng thêm sức mạnh cho Người qua người anh trai Harun của Người.
وَأَشْرِكْهُ فِي أَمْرِي (and make him share my task - 20:32): Sayyidna Musa (علیہ السلام) had the power to appoint Sayyidna Harun (علیہ السلام) as his Wazir on his own, but he petitioned to Allah Ta` ala to confer the appointment on his brother in order to seek His grace. Besides, he wanted him to share his prophethood and his mission and this power does not rest in any Prophet. Therefore he specially prayed to Allah Ta` ala to make him a partner in his mission.
e rendilo mio compagno nella missione
Musa cầu xin Allah để người anh của mình - Harun chia sẻ công việc rao truyền Bức Thông Điệp cùng với Người.
at gawin Mo siya bilang katambal para sa akin sa pasugo
dan jadikanlah dia sebagai mitraku dalam mengemban ajaran-Mu ini,
Y hazlo mi compañero en la misión.
Fais de lui mon partenaire dans la transmission du Message.
And make him my partner in the mission.
I njemu dadni da bude moj sudrug u poslanstvu.
Risaleti (tebliğ etmede) onu bana ortak kıl.
agar kami bertasbih memuji-Mu dengan sebanyak-banyaknya,
Da bismo te mnogo slavili i veličali.
Para que podamos glorificarte mucho.
Good companions are a help in the better performance of worship and Dhikr (remembrance)
كَيْ نُسَبِّحَكَ كَثِيرًا وَنَذْكُرَكَ كَثِيرًا (So that we proclaim Your purity a lot and remember You a lot - 20:33, 34). The advantage of making Sayyidna Harun a Wazir and a partner in prophethood would be that both of them together would be able to pray to Allah Ta` ala and glorify His name more often. Here the question may arise that a man by himself can also pray as often as he desires, so where was the need for a companion? The answer to this is that good companions and a conducive environment definitely contribute towards the better performance of worship and Dhikr. A person whose friends are negligent about Allah cannot devote himself to His worship with the same quality and quantity as the person who is fortunate to have the company of pious men and righteous friends devoted to Allah's worship and Dhikr.
So that we can glorify You much.
Ta ki seni çokça tespih edelim.
Afin que Nous Te glorifiions souvent.
in modo che possiamo LodarTi e GlorificarTi molto
upang magluwalhati kami sa Iyo nang pagluluwalhating madalas
Musa cầu xin Allah như thế mục đích để hai anh em họ có thể tán dương Ngài nhiều hơn.
e menzionarti ripetutamente.
at umalaala kami sa Iyo nang pag-aalaalang madalas.
Và để hai người họ nhớ đến Ngài nhiều hơn.
I da bismo mnogo spominjali ime Tvoje.
Y Te recordemos mucho.
Ve seni çokça zikredip, analım.
dan juga agar banyak mengingat-Mu.
And remember You much.
Et que Nous Te mentionnions souvent.
You are always watching over us. Nothing of ours is hidden from You.
Car Tu vois tout de nous et rien ne T’échappe.
Şüphesiz ki sen bizi görmektesin. Bizim hiçbir işimiz sana gizli kalmaz.
Allahu, Ti, zaista, vidiš naš položaj i nije Ti ništa skriveno.
Siempre nos cuidas. Nada nuestro está escondido de Ti”.
Sesungguhnya Engkau Maha Melihat keadaan kami, tidak ada satu pun urusan kami yang tersembunyi dariMu."
In verità, Tu sei Vigile su di noi: nulla delle nostre condizioni Ti è nascosto.
Musa tiếp tục thưa với Allah: Quả thật, Ngài luôn nhìn thấy bầy tôi, không có một điều gì từ việc làm của bầy tôi có thể giấu được Ngài.
Tunay na Ikaw, laging sa amin, ay Nakakikita: walang nakakukubli sa Iyo na anuman mula sa nauukol sa amin."
Allah phán với Musa rằng tất cả những điều mà Musa yêu cầu đều được Ngài chấp thuận.
Allāh disse: "Abbiamo esaudito la tua supplica, o Mūsā
Nagsabi si Allāh: "Nagbigay nga Kami sa iyo ng hiningi mo, O Moises.
Allah je udovoljio ovoj Musaovoj, alejhis-selam, dovi i dao mu sve što je od Njega tražio.
Here Sayyidna Musa (علیہ السلام) ended his petition, and he was rewarded with the good news that Allah Ta` ala, the Almighty, had granted all his requests قَالَ قَدْ أُوتِيتَ سُؤْلَكَ يَا مُوسَىٰ (you have been granted your request 0 Musa - 20:36).
Al-lah dijo: “Te concedo lo que pides, Moisés.
Allah berfirman, "Sungguh Kami telah mengabulkan apa yang engkau minta, wahai Musa!
Allah Teâlâ: "Ey Musa! Talep ettiğin şeyi sana verdik." diye buyurdu.
Allah said: I have granted your request, O Moses.
Allah lui répondit: Nous t’accordons ce que tu demandes, ô Moïse.
After attaining prophethood, Moses might well have developed a sense of pride. But, at that time, the nature of his request to God reveals that he did not take prophethood as a matter of pride but as a matter of responsibility. At that time, the words he uttered were those of one who is fully conscious of the delicate and exacting responsibility attached to the work of a mission. The opening of the heart for a man of the mission means that, according to the different occasions that may arise, appropriate guidance may enter it unhindered. The easing of the situation means that opponents should never succeed in impeding the work of the divine mission. Loosening the knot of the tongue means acquiring the capability to address large gatherings without hesitation in order to give the divine call. Almighty God granted all this to Moses to enable him to effectively discharge the responsibility of prophethood. Along with this, at his request, He made his (Moses’) brother, Aaron, a powerful assistant to him. This special assistance given to a prophet may also be given to a dayee, who is not a prophet, provided that he devotes himself fully to the work of the mission as the prophet had done. Remembrance of God is the real purpose of religion. But, remembrance does not mean the mere oral repetition of certain words. It indicates rather that state which is quite naturally engendered by the discovery of Truth. At that time, a man experiences the perfection of God’s attributes to the point of being quite swept away by them. He becomes so overwhelmed with godly feeling that he dedicates himself unstintingly to the divine cause.
Glad Tidings of the acceptance of Musa's Supplication and the Reminder of the Previous Blessings
This is a response from Allah to His Messenger, Musa, for what he requested from His Lord. It also contains a reminder of Allah's previous favors upon him. The first was inspiring his mother when she was breastfeeding him and she feared that Fir`awn and his chiefs would kill him. Musa was born during a year in which they (Fir`awn's people) were killing all of the male children. So she placed him in a case and cast him into the river. The river carried him away and she became grieved and distressed, as Allah mentioned about her when He said,
وَأَصْبَحَ فُؤَادُ أُمِّ مُوسَى فَارِغاً إِن كَادَتْ لَتُبْدِى بِهِ لَوْلا أَن رَّبَطْنَا عَلَى قَلْبِهَا
(And the heart of the mother of Musa became empty. She was very near to disclose his (case) had We not strengthened her heart.) 28:10 So the river carried him to the home of Fir`awn.
فَالْتَقَطَهُ ءَالُ فِرْعَوْنَ لِيَكُونَ لَهُمْ عَدُوّاً وَحَزَناً
(Then the people of Fir`awn picked him up, that he might become for them an enemy and a (cause of ) grief.) 28:8 Means that this was a destined matter, decreed by Allah. They were killing the male children of the Israelites for fear of Musa's arrival. Therefore, with Allah having the great authority and the most perfect power, He determined that Musa would not be raised except upon Fir`awn's own bed. He would be sustained by Fir`awn's food and drink, while receiving the love of Fir`awn and his wife. This is why Allah said,
يَأْخُذْهُ عَدُوٌّ لِّى وَعَدُوٌّ لَّهُ وَأَلْقَيْتُ عَلَيْكَ مَحَبَّةً مِّنِّى
(and there, an enemy of Mine and an enemy of his shall take him. And I endued you with love from Me,) This means that I made your enemy love you. Salamah bin Kuhayl said,
وَأَلْقَيْتُ عَلَيْكَ مَحَبَّةً مِّنِّى
(And I endued you with love from Me,) "This means, `I made My creatures love you.' "
وَلِتُصْنَعَ عَلَى عَيْنِى
(in order that you may be brought up under My Eye.) Abu `Imran Al-Jawni said, "This means, `You will be raised under Allah's Eye.' " Concerning Allah's statement,
إِذْ تَمْشِى أُخْتُكَ فَتَقُولُ هَلْ أَدُلُّكُمْ عَلَى مَن يَكْفُلُهُ فَرَجَعْنَـكَ إِلَى أُمِّكَ كَى تَقَرَّ عَيْنُها
(When your sister went and said: `Shall I show you one who will nurse him' So We restored you to your mother, that she might cool her eyes) When he was accepted into the house of Fir`awn, women were brought in attempts to find someone who might be able to nurse him. But he refused to breast feed from any of them. Allah, the Exalted, says,
وَحَرَّمْنَا عَلَيْهِ الْمَرَاضِعَ مِن قَبْلُ
(And We had already forbidden (other) foster suckling mothers for him) 28:12 Then, his sister came and said,
هَلْ أَدُلُّكُمْ عَلَى أَهْلِ بَيْتٍ يَكْفُلُونَهُ لَكُمْ وَهُمْ لَهُ نَـصِحُونَ
(Shall I direct you to a household who will rear him for you, and look after him in a good manner) 28:12 She meant, "Shall I guide you to someone who can nurse him for you for a fee" So she took him and they went with her to his real mother. When her breast was presented to him, he took it and they (Fir`awn's family) were extremely happy for this. Thus, they hired her to nurse him and she achieved great happiness and comfort because of him, in this life and even more so in the Hereafter. Allah, the Exalted, says here,
فَرَجَعْنَـكَ إِلَى أُمِّكَ كَى تَقَرَّ عَيْنُها وَلاَ تَحْزَنَ
(So We restored you to your mother, that she might cool her eyes and she should not grieve.) This means that she should not grieve over you.
وَقَتَلْتَ نَفْساً
(Then you killed man,) This means that he killed a Coptic person (the people of Egypt, Fir`awn's people).
فَنَجَّيْنَـكَ مِنَ الْغَمِّ
(but We saved you from great distress) This is what he was feeling due to Fir`awn's family intending to kill him. So he fled from them until he came to the water of the people of Madyan. This is when the righteous man said to him,
لاَ تَخَفْ نَجَوْتَ مِنَ الْقَوْمِ الظَّـلِمِينَ
(Fear you not. You have escaped from the people who are wrongdoers.) 28:25
Bahkan, Kami sebelumnya telah memberimu karunia untuk kali yang lain.
Ant olsun, biz sana bir kere daha lütufta bulunmuştuk.
I had favoured you another time.
Prije ove, Plemeniti je Allah dao Musau još jednu blagodat.
Ya te había agraciado antes.
"Dan sungguh Kami telah memberi nikmat kepadamu pada kali yang lain, yaitu ketika Kami mengilhamkan kepada ibumu suatu yang diilhamkan, yaitu, 'Letakkanlah dia (Musa) di dalam peti, kemudian lemparkanlah dia ke sungai (Nil), maka pasti sungai itu akan membawanya ke tepi, supaya diambil oleh (Fir'aun) musuhKu dan musuhnya; Dan Aku telah melimpahkan kepadamu kasih sayang yang datang dariKu; dan supaya kamu diasuh di bawah (pengawasan) MataKu. (Yaitu) ketika saudaramu yang perempuan berjalan, lalu dia berkata kepada (keluarga Fir'aun), 'Bolehkah saya menunjukkan kepadamu orang yang akan memeli-haranya?' Maka Kami mengembalikanmu kepada ibumu, agar senang hatinya dan tidak berduka cita. Dan kamu pernah membu-nuh seorang manusia, lalu Kami selamatkan kamu dari kesusahan, dan Kami telah mencobamu dengan beberapa cobaan; maka kamu tinggal beberapa tahun di antara penduduk Madyan, kemudian kamu datang menurut waktu yang ditetapkan hai Musa, dan Aku telah memilihmu untuk diriKu'." (Thaha: 37-41).
(37-39) Setelah menyebutkan karuniaNya yang tercurah-kan kepada hamba dan RasulNya, Musa bin Imran dalam bentuk penguasaan agama, menerima wahyu dan risalah serta menjawab permohonannya, Allah mengingatkan kenikmatanNya yang ter-limpahkan kepadanya pada masa pertumbuhan fisik dan perkem-bangan tahapan-tahapannya.
Allah berfirman, ﴾ وَلَقَدۡ مَنَنَّا عَلَيۡكَ مَرَّةً أُخۡرَىٰٓ 37 ﴿ "Dan sesungguhnya Kami telah memberi nikmat kepadamu pada kali yang lain," saat itu Kami mengilhamkan ibumu untuk meletakkanmu ke dalam sebuah peti (untuk dihanyutkan ke sungai) pada saat engkau masih berada di masa persusuan lantaran takut kepada Fir'aun. Karena ia (Fir'aun) menitahkan penyembelihan anak laki-laki Bani Isra`il. Maka si ibu menyembunyikannya, dan benar-benar mengkhawatirkan (keadaan)-nya. Ia pun meletakkannya di peti itu, selanjutnya, mengapungkan-nya di sungai, yaitu sisi sungai Nil Mesir. Allah memerintahkan sungai itu agar melontarkannya ke tepian dan mengondisikannya agar diambil oleh orang yang paling bengis permusuhannya kepada Allah dan Musa. Ia (Musa) tumbuh berkembang di tengah anak-anaknya. Menjadi buah hati bagi orang yang melihatnya.
Karena itu, Allah berfirman, ﴾ وَأَلۡقَيۡتُ عَلَيۡكَ مَحَبَّةٗ مِّنِّي ﴿ "dan Aku telah melimpahkan kepadamu kasih sayang yang datang dariKu." Setiap orang yang melihat beliau, langsung menyukainya. ﴾ وَلِتُصۡنَعَ عَلَىٰ عَيۡنِيٓ 39 ﴿ "Dan supaya kamu diasuh di bawah (pengawasan) MataKu," maksudnya engkau tumbuh di bawah pengawasan, penjagaan, dan pemeliha-raanKu. Manakah pengawasan dan jaminan yang lebih agung dan lebih sempurna daripada perlindungan Dzat Yang Mahabaik, Maha Penyayang dan Mahakuasa untuk mendistribusikan kemaslahatan-kemaslahatan bagi hambaNya dan menyingkirkan bahaya-bahaya dariNya? Tidaklah beliau melewati satu kondisi ke kondisi berikut-nya melainkan pasti Allah-lah yang mengatur semua urusan itu untuk kebaikan Musa.
(40) Di antara bukti baiknya pengaturan Allah, adalah bahwa Musa ketika terjatuh di tangan musuhnya, maka ibu beliau sangat mengalami kegundahan. Hatinya kosong. Hampir saja ber-bicara tentangnya, seandainya Allah tidak meneguhkan sang ibu dan memantapkan hatinya.
Dalam kondisi ini, Allah menghalang-halangi wanita-wanita yang ingin menyusui Musa. Ia tidak mau menerima susuan wanita mana pun, supaya tempat kembalinya adalah ibunya (sendiri) se-hingga dia bisa menyusuinya. Ia pun berada di sisi sang ibu, hingga (ibunya) menjadi tenang, tentram dan suka cita. Mereka mulai menawarkan beberapa wanita yang ingin menyusui Musa. Akan tetapi dia tidak mau menerima (susuan) satu tetek pun. Kemudian saudara perempuan Musa datang menawarkan, ﴾ هَلۡ أَدُلُّكُمۡ عَلَىٰ مَن يَكۡفُلُهُۥۖ ﴿ "Bolehkah saya menunjukkan kepadamu orang yang akan memeliharanya," kepada sebuah keluarga yang akan menanganinya untuk meng-gantikan kalian, mereka sungguh-sungguh akan memperhatikan-nya. ﴾ فَرَجَعۡنَٰكَ إِلَىٰٓ أُمِّكَ كَيۡ تَقَرَّ عَيۡنُهَا وَلَا تَحۡزَنَۚ وَقَتَلۡتَ نَفۡسٗا ﴿ "Maka Kami mengembali-kanmu kepada ibumu, agar senang hatinya dan tidak berduka cita. Dan kamu pernah membunuh seorang manusia," yaitu orang Qibthi. Ketika beliau memasuki perkotaan pada waktu orang-orang terlena, beliau menjumpai dua orang lelaki bertikai. Salah satunya berasal dari sukunya. Sementara itu, yang lain berasal dari suku yang memu-suhi, suku Qibthi, maka lelaki yang berasal dari kaumnya meminta pertolongan untuk menghadapi lawannya. Musa memukulnya, dan seketika itu langsung menewaskannya. Beliau berdoa kepada Allah dan memohon ampunan (dari tindakan tadi). Maka Allah mengampuninya. Setelah itu, beliau melarikan diri, tatkala mene-rima berita bahwa orang-orang mencarinya untuk membunuhnya.
﴾ فَنَجَّيۡنَٰكَ مِنَ ٱلۡغَمِّ ﴿ "Kami selamatkan kamu dari kesusahan," dari hukuman dosa dan pembunuhan. ﴾ وَفَتَنَّٰكَ فُتُونٗاۚ ﴿ "Dan Kami telah men-cobamu dengan beberapa cobaan," Kami telah menguji dan menderamu dengan musibah. Lalu Kami melihatmu dalam keadaan istiqamah (konsisten) di seluruh keadaan. Atau Kami telah memindah-min-dahkan dirimu dalam seluruh kondisi dan tahapan hidup sampai engkau meraih keberhasilan. ﴾ فَلَبِثۡتَ سِنِينَ فِيٓ أَهۡلِ مَدۡيَنَ ﴿ "Maka kamu tinggal beberapa tahun di antara penduduk Madyan," saat melarikan diri dari kejaran Fir'aun dan pasukannya, yang berupaya membunuhmu. Setelah itu, engkau berjalan menuju Madyan dan sampai ke tempat itu dan menikah (dengan wanita) di sana. Engkau menetap di sana selama sepuluh tahun atau delapan tahun.
﴾ ثُمَّ جِئۡتَ عَلَىٰ قَدَرٖ يَٰمُوسَىٰ 40 ﴿ "Kemudian kamu datang menurut waktu yang ditetapkan hai Musa," maksudnya kemudian engkau tiba de-ngan kedatangan yang bukan kebetulan terjadi, tanpa disengaja atau pengaturan (dari Kami). Bahkan kehadiranmu itu bermula dari ketentuan takdir dan kelembutan Kami. Hal ini menunjukkan kesempurnaan perhatian Allah terhadap KalimNya (orang yang diajak bicara secara langsung), Musa عليه السلام.
(41) Oleh karena itu, Allah berfirman, ﴾ وَٱصۡطَنَعۡتُكَ لِنَفۡسِي 41 ﴿ "Dan Aku telah memilihmu untuk diriKu," maksudnya Aku telah mencurah-kan segala perbuatan, kenikmatan, kebaikan fasilitas dan pemeli-haraanKu kepadamu. Tujuannya, agar engkau menjadi insan yang tercinta dan istimewa bagiKu, mencapai tingkatan dalam anugerah ini, yang tidak dapat digapai oleh orang lain dari makhlukKu kecuali sedikit dari mereka.
Apabila ada orang yang mencintai, ingin mengistimewakan kekasihnya dari kalangan manusia, menginginkannya meraih kesempurnaan setinggi-tingginya, maka dia rela mengerahkan segenap kemampuan yang dimiliki dan mengusahakan semaksimal mungkin untuk merealisasikan kehendak tersebut, lalu bagaimana pandanganmu tentang usaha-usaha Rabb yang Mahakuasa (atas segala sesuatu) lagi Mahamulia?! Apa yang ada di benakmu tentang (tindakan-tindakan) Dzat yang menginginkan seseorang (untuk dipilih) bagi diriNya sendiri dan memilihnya dari makhluk-makh-lukNya?
Ce présent don suit un don précédent de Notre part.
37- “Andolsun ki sana başka bir sefer de lütufta bulunmuştuk.”
38- “O vakit annene şunları ilham etmiştik:…”
39- “Onu sandığın içine koy ve nehre bırak. Nehir onu sahile atacak ve hem benim düşmanım hem de onun düşmanı (olan Firavun) onu alacak. Gözümün önünde yetiştirilesin diye de üzerine tarafımdan bir sevgi/sevimlilik koydum.”
40- “O vakit kız kardeşin de (senin peşinden) gidip: “Ona bakacak birini size göstereyim mi?” demişti. Böylece gözleri aydın olsun da üzülmesin diye seni annene kavuşturmuştuk. Ayrıca sen (yanlışlıkla) birini öldürmüştün de seni onun sıkıntısından kurtarmış ve seni daha başka imtihanlarla da denemiştik. Ardından Medyen halkı arasında senelerce kaldın. Sonra da bir takdir gereği (buraya) geldin, ey Mûsâ!”
41- “Seni kendim için seçtim.”
37-38. Yüce Allah, kulu ve rasûlü İmrân oğlu Mûsâ’ya din, vahiy, risalet ve dileklerini kabul etmek suretiyle ihsan ettiği lütuflarını söz konusu ettikten sonra onun yetişmesi ve hayatının çeşitli aşamalarındaki nimetlerini de zikrederek şöyle buyurmaktadır:“Andolsun ki sana başka bir sefer de” henüz süt emdiğin yaşlarda iken Firavun’dan korkan annene, seni sandığa koymasını ilham ettiğimizde de “lütufta bulunmuştuk.” Zira Firavun İsrailoğullarının çocuklarının boğazlanmasını emretmişti. Annesi de onu saklamış ve boğazlanacağından çok korkmuştu. Daha sonra onu sandığa bırakmış, bu sandığı da Mısır’daki Nil nehrine atmıştı. Yüce Allah, suya o sandığı kıyıya bırakmasını emretmişti. Allah’ın ve Mûsâ’nın en ileri derecedeki düşmanının onu almasını ve onun çocukları arasında beslenip büyümesini takdir edip şartlarını hazırlamıştı.
39. Ayrıca onu görenin gözdesi olmasını da sağlamıştı. Bundan dolayı Yüce Allah şöyle buyurmaktadır:“Üzerine tarafımdan bir sevgi/sevimlilik koydum.” O nedenle onu gören herkes mutlaka severdi. “Gözümün önünde yetiştirilesin diye…” Yani benim nezaretim, korumam ve himayem altında terbiye edilip büyütülesin diye. Son derece şefkat ve merhamet sahibi, kulunun menfaatlerini gerçekleştirmeye ve ona gelecek her türlü zararı def etmeye kadir olanın himayesinden daha üstün bir himaye ve daha mükemmel bir gözetim olabilir mi? Mûsâ, bir halden başka bir hale geçti mi mutlaka Yüce Allah, bu hali onun menfaatine yönlendirirmiştir. Yüce Allah’ın Mûsâ’nın işlerini, onun faydasına yönlendirmesinin güzel örneklerinden birisi de şudur:
40. Mûsâ, düşmanının eline düşünce annesi son derece endişelendi. Yüreği onun tasasıyla dolu halde sabahı etti. Eğer Yüce Allah, ona sebat verip de kalbini pekiştirmemiş olsaydı mutlaka onun durumunu bildiriverecekti. İşte böyle bir durumda Yüce Allah, Mûsâ’ya hiçbir sütanneyi kabul ettirmedi. Hiçbir kadının memesini asla kabul etmiyordu. Bu sonunda annesine dönsün, annesi de onu emzirsin, annesinin yanında kalsın, böylelikle annesin gözü aydın olsun, huzur ve sükûn bulsun diyeydi. Onun için Mûsâ’ya süt anneler getiriliyor, fakat o hiçbirisinin memesini kabul etmiyordu. Bunun üzerine Mûsâ’nın kızkardeşi gelip onlara şöyle demişti:“Sizin için hem ona bakacak, hem de iyi davranacak bir aile göstereyim mi?”(el-Kasas 28/12)“Böylece gözleri aydın olsun da üzülmesin diye seni annene kavuşturmuştuk.”“Ayrıca sen (yanlışlıkla) birini öldürmüştün” Bu, Mûsâ’nın, halkının bir şeyden habersiz olduğu bir sırada şehre geldiği sırada olmuştı. O, birisi kendi kavminden, diğeri ise kıpti düşmanlarından olan iki kişinin kavga etmekte olduğunu görmüş ve bu sırada onu kazara öldürmüştü:“Kavminden olan kişi, düşmanından olana karşı kendisinden yardım istedi. Mûsâ da ona bir yumruk attı ve onu öldürdü.”(el-Kasas, 28/15) Bunun üzerine Mûsâ, Yüce Allah’a dua edip mağfiret dilemişti. Allah da onu bağışlamıştı. Sonra Mûsâ, ileri gelenlerin onu öldürmek maksadı ile yakalamak istediklerini haber alınca onlardan kaçmıştı. “seni onun sıkıntısından” o günahın cezasından ve öldürülmekten “kurtarmış ve seni daha başka imtihanlarla da denemiştik.” Seni sınadık, imtihan ettik ve bütün hallerinde dosdoğru biri olduğunu ortaya çıkardık. Yahut da sen şu ulaştığın hale gelinceye kadar seni halden hale, aşamadan aşamaya aktarıp durduk. “Ardından Medyen halkı arasında senelerce kaldın” Mûsâ, kendisini öldürmek isteyen Firavun’dan ve ileri gelenlerinden kaçınca Medyen’e doğru yola çıktı, oraya vardı. Orada evlendi ve orada sekiz ya da on yıl kaldı. “Sonra da bir takdir gereği (buraya) geldin, ey Mûsâ!” Senin bu gelişin maksatsız, bizim idaremiz dışında rastgele bir geliş değildir. Aksine bu, bizim kaderimiz ve lütfumuz iledir. Bu, Yüce Allah’ın, kelîmi Mûsâ aleyhisselam’a ne kadar mükemmel derecede önem verdiğinin delilidir. Bundan dolayı şöyle buyurmaktadır:
41. “Seni kendim için seçtim.” Bu yaptıklarımı senin için yaptım, nimetlerimi ve güzel bağışlarımı sana ihsan ettim. Tâ ki benim çok sevdiğim has bir kulum olasın, bu hususta oldukça nadir insanlar dışında hiç kimsenin nail olamayacağı bir konuma yükselesin. Seven kimse, yaratılmışlar içinden sevdiğini ortaya çıkarmak ve onu ulaşabileceği en yüksek kemale ulaştırmak isterse bunun için bütün gayretini ortaya koyar ve imkanlarının son noktasına kadar çalışıp çabalar. Peki, her şeye kadir ve keremi sonsuz Rabbin yarattıkları arasından kendisi için seçtiği kimseye bu maksatla yapaca lütuf ve ihsanlarını tasavvur etmek mümkün müdür?
Và quả thật, TA (Allah) đã ban cho Ngươi (Musa) ân huệ trong một lần khác nữa.
e ti abbiamo già concesso una grazia, in passato.
Commentary
وَلَقَدْ مَنَنَّا عَلَيْكَ مَرَّةً أُخْرَىٰ (And We have bestowed Our favour on you once more - 20:37). Having bestowed His gifts and special favours on Sayyidna Musa (علیہ السلام) such as the honour of conversation with Allah, the grant of prophethood and miracles etc. Allah Ta'ala reminds him of the benefits and favours which He had showered on him throughout his life - from his birth uptill that time and how He had saved his life from numerous risks and hazards. In relation to time, these benefits (which will be discussed in the following pages) pertain to an earlier period.
Talaga ngang nagbiyaya Kami sa iyo sa isa pang pagkakataon,
Hãy nhớ lại khi TA (Allah) mặc khải cho mẹ Ngươi những lời mặc khải về việc Ngài bảo vệ Ngươi khỏi kế hoạch giết hại của Fir-'awn.
noong nagsiwalat Kami sa ina mo ng isiniwalat kabilang sa ipinangalaga sa iyo ni Allāh laban sa pakana ni Paraon,
Quando suggerimmo a tua madre ciò che le suggerimmo, tramite cui Allāh ti protesse dalle trame del Faraone.
Cuando inspiramos a tu madre con una estrategia por la cual Al-lah te protegió del complot del Faraón.
إِذْ أَوْحَيْنَا إِلَىٰ أُمِّكَ مَا يُوحَىٰ (When We revealed to your mother what was to be revealed - 20:38) It means that the information given to the mother of Sayyidna Musa (علیہ السلام) was about a matter which could be learnt only through Divine revelation. This was that the Pharaoh's soldiers had orders to put to death all the male children belonging to the tribe of Bani Isra'il. She was told by means of a revelation that in order to save the life of her son she should put him in a box and float it down the river. She was re-assured not to entertain any apprehensions about his safety because Allah Ta’ ala would protect him and also return him to her. These are things which cannot be learnt by conjecture or guess work. The promise of Allah Ta` ala, and the divine scheme to save his life are beyond human conception and can be made known through Divine revelation only.
Can a Revelation be sent to a person who is not a Prophet?
The truth of the matter is that the literal meaning of the word وَحِی (Wahy) is a secret message which can be understood only by the person to whom it is addressed and by no one else. According to this literal sense, the word وَحِی (Wahy) is not restricted to the prophets only and it can be used for people at large and even to animals. In the verse أَوْحَىٰ رَبُّكَ إِلَى النَّحْلِ (16:68) the word has been used in its literal and general sense, i.e. instructing the bees by means of ; Wahy. Similarly in this verse أَوْحَيْنَا إِلَىٰ أُمِّكَ (20:38) the word has been used in its general meaning and this does not necessarily mean that she was a prophet. Sayyidah Maryam (علیہا السلام) also received Divine messages though the scholars unanimously hold the view that she was not a prophet. The Wahy of this type is made by means of a Divine inspiration (Ilham اِلھَام). Allah Ta'ala puts an idea into someone's heart and then confirms him in the belief that it is from Allah Ta` ala. Saints and other devout people receive such inspirations. Abu Hayyan and some other scholars hold that sometimes such inspirations can be made through angels as happened to Sayyidnh Maryam (علیہا السلام) when Jibra'il (علیہ السلام) appeared before her in the form of a human being and conveyed to her the will of Allah Ta` a1a. These inspirations (Ilham: اِلھَام), however, are specific to the person to whom they are made and are not meant for public or to be used for the propagation of the True Faith, whereas the Wahy which is revealed to the prophets aims at appointing someone to reform people and enjoining upon him to invite people to the True Faith. It is the duty of such a person not only to have complete faith in His Wahy himself, but also to bind others to accept his prophethood and the Wahy and to pronounce as infidels those who deny him.
This is the difference between وَحِی اِلھَام (Wahy in the sense of Ilham) or literal وَحِی and وَحِی نبوّت (the wahy of a prophet) or technical Wahy. Literal Wahy has always been there and will be there forever, whereas the prophethood and (Wahy of a prophet) have ceased with the Holy Prophet ﷺ ، who was the last Prophet. Some respected scholars have given them the names of وَحِی تشریعی (legislative Wahy) and وَحِی غیر تشریعی (non-legislative Wahy). The false prophet of Qadiyan has used these definitions and certain writings of Sheikh Muhiyy-uddin Ibn ` Arabi in support of his claim to prophethood. His arguments, however, are contrary to what Ibn ` Arabi himself has written. A detailed discussion of this question will be found in my book خَتمِ نبوّت۔ (Khatme Nabuwwat).
The name of the mother of Sayyidna Musa (علیہ السلام)
In Ruh ul-Ma` ani her name is given as Yuhanadh (یُحَانذ) and in Itqan it is said that her name was Lihyana daughter of Yasmad Ibn Lawi (لحیانہ بنت یصمد بن لاوی). Others say her name was Barkha ( (بَارخَا and still others say that it was Bazakht (بَازخت). Some people who dispense charms and amulets attribute strange properties to her name but according to Ruh u1-Ma` ani there is no basis for such a belief and probably it is nothing more than a hoax to entice innocent and ignorant people.
Firavun tarafından kurulan hilelerinden Yüce Allah'ın seni nasıl koruyacağına dair annene ilham edilmesi gereken şeyleri ilham etmiştik.
When We inspired your mother by that which was a means by which Allah protected you from Pharaoh’s plot.
Kad je Allah, džellešanuhu, majku Musaovu, alejhis-selam, nadahnuo kako će postupiti da sačuva svog sina od faraonove spletke.
Yaitu tatkala Kami mengilhamkan kepada ibumu suatu ilham yang menjadi sebab Allah melindungimu dari makar Firaun.
Rappelle-toi que Nous avons inspiré à ta mère de te préserver contre l’intrigue de Pharaon.
Nous lui avons en effet inspiré de te mettre à l’eau après t’avoir mis dans un couffin. Nous ordonnerons alors à l’eau de faire échouer ce couffin sur le rivage et l’un de Nos ennemis et des ennemis du nourrisson le récupèrera. Il s’agit de Pharaon. Ô Moïse, Je t’ai enveloppé de Mon amour, ce qui amena de ce fait les gens à t’aimer, afin que tu sois élevé sous Ma garde et préservé par Ma sollicitude.
I had instructed her when I inspired her: Throw your child after he is born into the chest and then place the chest into the river. The river will cast him on to the bank by My command, and he will be taken in by an enemy of Mine and his, who is Pharaoh. I placed on you love from Me, so that people love you, and so that you are reared under My watchful eye, protection and care.
Annesine ilham ederek şöyle buyurduk: Onu doğurduktan sonra bir sandığa koy ve nehre bırak. Bizim emrimizle nehir onu kıyıya çıkaracaktır. Benim ve onun düşmanı onu alacaktır. Bu düşman Firavun'dur. Kendi katımdan sana bir sevgi bahşettim ve bunun üzerine insanlar seni sevdi. Gözetimim, korumam ve gözümün önünde yetişmen için bunu yaptım.
Kami telah memerintahkannya ketika mengilhamkan kepadanya, "Setelah kelahirannya, letakkanlah Musa dalam peti, lalu hanyutkanlah peti itu ke lautan, niscaya arus laut itu akan membawanya ke tepi atas perintah Kami. Lalu ia akan diambil oleh musuh-Ku dan musuhnya, yaitu Firaun." Aku telah melimpahkan kepadamu kasih sayang yang datang dari-Ku, sehingga manusia yang melihatmu pun menyayangimu dan agar engkau diasuh dalam pengawasan dan penjagaan-Ku.
Allah ju je nadahnuo da stavi svog sina Musaa u sanduk i baci ga u more koje će ga nositi do obale, Njgovom odredbom, i odnijeti ravno faraonu, Allahovu neprijatelju i neprijatelju Musaovu. I Uzvišeni je Allah dao da ljudi zavole i prihvate Musaa, te učinio da raste pod okom Njegovim i u okrilju Njegove pažnje.
Le había ordenado cuando le inspiré: “Una vez que tu hijo nazca, deposítalo en un cesto y luego colócalo en el río. El río lo arrojará a la orilla por Mi orden, y será recogido por un enemigo Mío y suyo, que es el Faraón”. Puse en ti Mi amor, para que la gente te amara, y para que fueras criado bajo Mi observancia, Mi protección y Mi cuidado.
E le ordinammo, quando le suggerimmo ciò: "Ponilo in un baule, dopo la sua nascita, e lascia il baule in mare: Il mare lo porterà alla riva, per Nostro decreto, e lo raccoglierà un suo e Mio nemico, il Faraone". E ho fatto in modo che ti amassero, e così la gente ti amò; e ho fatto in modo che venissi educato sotto la Mia tutela, la Mia protezione e la Mia vigilanza.
Nag-utos nga Kami nang nagsiwalat Kami sa ina niya na: 'Itapon mo siya, matapos ng kapanganakan niya, sa kahon, itapon mo ang kahon sa ilog saka ihahagis siya ng ilog sa dalampasigan ayon sa utos Namin, saka kukunin siya ng isang kaaway para sa Akin at para sa kanya, si Paraon. Naglagay Ako sa iyo ng isang pag-ibig mula sa Akin kaya iibigin ka ng mga tao, at upang maaruga ka sa ilalim ng mata Ko at sa pag-iingat Ko at pag-aalaga Ko."
Quả thật, TA (Allah) đã ra lệnh cho mẹ Ngươi (Musa) ném Ngươi xuống dòng sông: "Sau khi hạ sinh đứa bé, ngươi hãy bỏ nó vào một cái rương rồi đem bỏ cái rương đó xuống biển. TA sẽ làm cho biển đẩy chiếc rương vào bờ với quyền năng của TA rồi kẻ thù của TA và của nó (Musa) tức Fir-'awn sẽ nhặt lấy nó." Và TA đã để Ngươi (Musa) được yêu thương bởi mọi người và TA đã Ngươi được nuôi dưỡng dưới sự quan tâm và trông coi của TA.
فَلْيُلْقِهِ الْيَمُّ بِالسَّاحِلِ (Then let the river throw it by the shore - 20:39.). The word يَمّ (Yamm) means river and here it refers most probably to the river Nile. In this verse the mother of Sayyidna Musa (علیہ السلام) has been commanded by Allah Ta` ala to place the baby in a box and set him afloat in the river Nile. Simultaneously the river has been commanded to cast the box on its bank. But the question arises as to how a river can be commanded to do something while it has no sense or understanding.
Some scholars have answered this query with the argument that although here the word has been used in the imperative mood which implies a command, it is not really a command but is meant to convey the information that the river would cast the box on its bank. However some scholars have disputed this explanation and have claimed that the word is really a command and is addressed to the river Nile because everything that Allah Ta` ala has created possesses emotions and a sense of feeling and it is these properties, which according to the Qur'an, enable even trees and rocks to glorify the name of Allah Ta` ala. It is, nevertheless, a fact that except the human beings, the Jinns, and the angels no other created thing possesses feelings and emotions to a degree where the precepts of Halal (permissible) and Haram (forbidden) can be made binding on them. Maulana Rumi (رح) has expressed the same idea in the following verse:
خاک و باد و آب و آتش بندہ اند بامن وتومردہ باحق زندہ اند
(Earth, wind, water and fire are all servants of Allah. To me and you they appear lifeless, but Allah knows that they too have life.)
يَأْخُذْهُ عَدُوٌّ لِّي وَعَدُوٌّ لَّهُ (And it will be picked up by one who is enemy to Me and enemy to him - 20:39.). It means that a person who is an enemy of Allah Ta` ala and also the enemy of Sayyidna Musa (علیہ السلام) will rescue the child. Here the reference is to the Pharaoh who was the enemy of Allah Ta` ala because of his infidelity, but his enmity towards Sayyidna Musa (علیہ السلام) needs some explanation since at that time he cherished no hostility towards the latter, rather he was incurring considerable expenditure on his upbringing. Perhaps it was due to his future enmity towards Sayyidna Musa (علیہ السلام) which was even at that time in the knowledge of Allah Ta` ala. Or again it is possible that even at that time he was the enemy and had reluctantly agreed to bring up Sayyidna Musa علیہ السلام for the sake of his wife 'Asiya. Yet when he felt the slightest suspicion about Sayyidna Musa (علیہ السلام) he ordered his immediate execution and was prevented from carrying out his intention through the wise role of Sayyidah 'Asiya ؓ . (Ruh and Mazhari)
وَأَلْقَيْتُ عَلَيْكَ مَحَبَّةً مِّنِّي (And I have cast love on you from Myself - 20:39). The word "love" in this verse is in the sense of 'being loved', meaning thereby that Allah Ta` ala has bestowed upon Sayyidna Musa علیہ السلام an attribute that will make people show love towards him. This is the interpretation given to this verse by Sayyidna Ibn ` Abbas and ` Ikrimah ؓ . (Mazhari)
وَلِتُصْنَعَ عَلَىٰ عَيْنِي (And that you are fashioned under My eye - 20:39). The word صَنَعتُ here means "good upbringing". The Arabs have a common phrase صَنَعتُ فَرَسی (I trained my horse well). عَلَىٰ عَيْنِي is used in the same sense as علٰی حِفظَی i.e. it was Allah Ta’ ala's will that Sayyidna Musa (علیہ السلام) should be brought up under His own eye, and for this purpose He chose the Pharaoh, the supreme authority in Egypt, to bring up Sayyidna Musa (علیہ السلام) in his own palace, unaware all the time that the child that he was raising was his enemy. (Mazhari)
Hãy nhớ lại khi người chị của Ngươi - hỡi Musa - rời khỏi nhà để đi theo những người mang chiếc rương đi. Chị Ngươi nói với những ai lấy nó: quí Ngài có muốn tôi chỉ cho quí ngài một vú nuôi chăm sóc cho đứa bé không? Thế là TA (Allah) đã ban hồng ân cho Ngươi bằng cách trả Ngươi về lại với mẹ của Ngươi để bà ta không còn buồn lòng vì Ngươi nữa. Rồi Ngươi đã giết chết một người Ai Cập, TA ban hồng ân cho Ngươi bằng cách cứu Ngươi khỏi sự nguy khốn cho việc làm đó của Ngươi. TA đã thử thách Ngươi lần này đến lần khác và đã giúp Ngươi vượt qua chúng. Sau đó, Ngươi lưu vong ở cùng với dân Madyan trong nhiều năm và giờ đây Ngươi đến đây như đã định để TA phán truyền cho Ngươi hỡi Musa!
Quando tua sorella uscì inseguendo il baule, e disse a coloro che lo raccolsero: "Volete che vi informi di chi lo protegge, lo allatta e lo educa?", ti graziammo per averti restituito a tua madre, affinché gioisse per il tuo ritorno, e non fosse triste a causa tua. E uccidesti un egiziano a cui desti un colpo, e ti graziammo ancora, salvandoti dalla punizione, e ti salvammo continuamente, a ogni tentazione che incontravi. Così partisti e rimanesti diversi anni nella tribù di Medyen, dopodiché giungesti, nel momento che stabilimmo, per parlarti, o Mūsā.
[Nagmagandang-loob sa iyo] noong lumabas ang babaing kapatid mo, na umuusad sa tuwing umuusad ang baul habang sumusunod doon. Saka nagsabi ito sa nakakuha sa kanya: "Gagabay po kaya ako sa inyo tungo sa mag-iingat sa kanya, magpapasuso sa kanya, at mag-aalaga sa kanya?" Kaya nagmagandang-loob Kami sa iyo sa pagpapabalik sa iyo sa ina mo upang sumaya siya sa pagbabalik mo sa kanya at hindi siya malungkot dahil sa iyo. Nakapatay ka ng koptiko na sinuntok mo ngunit nagmagandang-loob Kami sa iyo sa pagliligtas sa iyo mula sa kaparusahan. Nagligtas Kami sa iyo nang paulit-ulit sa bawat pagsubok na nakaharap mo. Nakalabas ka at namalagi ka ng mga taon sa mga mamayan ng Madyan. Pagkatapos pumunta ka [rito] sa oras na itinakda para sa iyo na pumunta ka rito para sa pakikipag-usap mo, O Moises.
إِذْ تَمْشِي أُخْتُكَ (When your sister was going - 20:40). The story of the sister of Sayyidna Musa (علیہ السلام) following the box along the river and the subsequent events are alluded to in this verse, which ends with the words وَفَتَنَّاكَ فُتُونًا (We tested you with a great ordeal - 20:40). According to Sayyidna Ibn ` Abbas ؓ these words mean "We tried you repeatedly", while Dahhak (رح) has translated them as "We subjected you to severe trials". Full details of this story have been given in a long Hadith reported by Imam an-Nisa'i (رح) in his book on the authority of Sayyidna Ibn ` Abbas رضی اللہ تعالیٰ عنہما . This story is as follows:
Detailed Story of Sayyidna Musa (علیہ السلام)
In Kitab-ut-Tafsir of his Sunan, Imam Nisa'i رحمۃ اللہ علیہ has reported a long Hadith known as (حدیث الفتون) (Hadith-ul-Futun) on the authority of Sayyidna Ibn ` Abbas ؓ . Ibn Kathir has also reproduced the whole of it in his commentary and then has added that Sayyidna Ibn 'Abbas ؓ thought that it was مَرفُوع (Marfu' ), in other words, it was a statement of the Holy Prophet ﷺ . Ibn Kathfr has confirmed this view with the words: وَ صَدَقَ ذٰلِکَ ؟ عِندِی (I too believe that this Hadith is مَرفُوع ), and also gave reason in support of his opinion. However, he has admitted that the version of this story given by Ibn Jabir and Ibn Abi Haim رحمۃ اللہ علیہم is the statement of Ibn ` Abbas ؓ ، and not of the Holy Prophet ﷺ while it contains some parts which were stated by the Holy Prophet ﷺ . It appears that Ibn ` Abbas ؓ has learnt this story from Ka'b al-Ahbar as has happened in many other cases. Be that as it may, the critics like Imam Nasai and Ibn Kathir رحمۃ اللہ علیہما hold it to be marfu' (statement of the Holy Prophet ﷺ) and even those who do not accept it as such have never challenged its contents, while a major part of this story is also mentioned in the Holy Qur'an itself. Therefore, we would like to give full translation of this Hadith which has many beneficial points having academic and practical value. Imam Nisa'i (رح) has related this story which he learnt from Sa'id bin Jubair ؓ that he (Sa'id Ibn Jubair ) asked Sayyidna ` Abdullah Ibn ` Abbas ؓ to explain to him the meaning of the expression وَفَتَنَّاكَ فُتُونًا ، specially the word فُتُونًا which occurs in the verse relating to Sayyidna Musa (علیہ السلام) . Ibn ` Abbas ؓ said it was a long story which he would tell him (Said Ibn Jubair) if he comes to him early the next morning. This he did and Ibn ` Abbas' ؓ told him the story which runs as follows:
One day the Pharaoh and his companions were talking about Sayyidna Ibrahim (علیہ السلام) and the promise which Allah Ta’ ala had made to him to raise prophets and Kings from his progeny. Some of those present said that the Bani Isra'il were indeed expecting the birth of a prophet in their community and were in no doubt that Allah Ta’ ala's promise would be fulfilled. In the beginning they thought that Sayyidna Yusuf (علیہ السلام) was the prophet promised by Allah Ta’ ala but when he died they said he was not the prophet promised to Sayyidna Ibrahim (علیہ السلام) and that there must surely come another prophet whose arrival would fulfill Allah Ta` ala's promise. This information upset the Pharaoh who feared that if ever a prophet was born in the Isra'ili community, whom he held in bondage, he (the prophet) would try to liberate them from their servitude. He, therefore, asked his friends to advise him how such a catastrophe could be avoided. After much deliberation they came to the unanimous conclusion that the only way to meet this contingency was to put to death every male child born in an Isra'ili family. In pursuance of this decision, armed soldiers were sent out with orders to search every Isra'ili house and kill all male children.
This bloodshed continued for some time but then the Egyptians realized that all their work was done and arduous duties performed by the Bani Isra'il and if the process of killing their male children continued then a time would come when, their old men having died a natural death, no young men would be left to serve them, and they themselves would have to perform all the hard and toilsome work. In order to overcome this problem they came up with another proposal according to which all male children born in one year should be put to death while all those born in the following year should be spared. Such a device would ensure the availability of a continuous supply of labour force of young Isra'ilis who could replace the older men, yet at the same time their number would not be large enough to pose a threat to the Pharaoh's authority. Everybody approved of this proposal and a law was passed for its implementation. (And now the wisdom and power of Allah Ta` ala demonstrated itself in the following way). Sayyidna Musa's mother gave birth to Sayyidna Harun (علیہ السلام) in the year when, according to the law of the Pharaoh, male Isra'ili children were spared and there was no danger to his life. But when Sayyidna Musa (علیہ السلام) was conceived, his birth was expected in the year when the Pharaoh's decree required that all male Isra'ili children be put to death. His mother was, therefore, greatly distressed at the thought of losing her son after its birth.
Here Sayyidna Ibn ` Abbas ؓ عنہما paused in his story and said, "0 Ibn Jubair! This was the first test (فتُون) to which Sayyidna Musa (علیہ السلام) was put in that his life was at risk even before he was born."
Then Allah Ta` ala, by means of وَحی الھام (Divine inspiration) told the mother of Sayyidna Musa (علیہ السلام) to set her mind at rest.
لَا تَخَافِي وَلَا تَحْزَنِي إِنَّا رَادُّوهُ إِلَيْكِ وَجَاعِلُوهُ مِنَ الْمُرْسَلِينَ
Do not fear and do not grieve, surely We are going to bring him back to you and appoint him one of (Our) messengers - 28:7.
When Sayyidna Musa (علیہ السلام) was born Allah Ta` ala commanded his mother to put him in a box and float him down the river Nile, which she did. After she had completed this task the Shaitan tried to perplex her with the suggestion that she had made a mistake by floating her son down the river because even if he had been put to death by the order of the Pharaoh she would at least have had the satisfaction of burying him with her own hands. Now there is no hope for him and he would probably be eaten up by the river animals. While the mother of Sayyidna Musa (علیہ السلام) was greatly worried at what the Shaitan had told her, the waves cast the box upon a rock where the Pharaoh's slave girls used to come for bathing and washing. When they saw the box they wanted to open it, but one of them said that if the box contained some valuable articles and they opened it, then the Pharaoh's wife would suspect that they had kept back some of these for themselves and nothing that they could say would satisfy her. Accordingly, they brought the box unopened to the Pharaoh's wife.
When the Pharaoh's wife opened the box she found a boy and she instinctively felt a sudden surge of love for him - something which she had never experienced before. This was just as Allah Ta` ala had told him (وَأَلْقَيْتُ عَلَيْكَ مَحَبَّةً مِّنِّي : And I have cast love on you from Myself). On the other hand, the mother of Sayyidna Musa (علیہ السلام) in a state of puzzle caused by the Shaitan forgot the promise made to her by Allah Ta` ala and was so overwhelmed by grief that all happiness forsook her heart leaving it an empty shell. وَأَصْبَحَ فُؤَادُ أُمِّ مُوسَىٰ فَارِغًا (And the heart of the mother of Musa became restless - 28:10). At the same time the Pharaoh's soldiers learnt about the presence of an Isra'ili boy in the palace and they rushed with knives in their hands, and asked the Pharaoh's wife to surrender the boy so that they could put him to death.
Here Sayyidna Ibn ` Abbas ؓ paused again and said, "0 Ibn Jubair! This was the second test (فُتُون) to which Sayyidna Musa (علیہ السلام) was exposed."
The Pharaoh's wife remonstrated with the soldiers. "What?" She said, "Do you think this small and frail baby, if allowed to live, can ever increase the strength of Bani Isra'il? You wait here and I will go to the Pharaoh and plead for his life. I hope the Pharaoh will spare his life. If not, then I will not stand in your way and you can take him." Saying so, she went to the Pharaoh and said to him, "This child is the joy of my heart and yours also." The Pharaoh replied, "Yes, I know that he is the joy of your heart, but as for me, I do not need him."
At this point of the story Sayyidna Ibn ` Abbas ؓ quoted the Holy Prophet ﷺ as saying, I swear by Allah that if on that occasion the Pharaoh had also admitted to Sayyidna Musa (علیہ السلام) being the joy of his heart, as his wife did, Allah Ta’ ala would have guided him along the path of the True Faith as He guided his wife."
(However, on account of his wife's urgent pleas the Pharaoh spared the life of the child). Now she needed a woman to nurse him. Many women offered their services but he would not suck from any of them وَحَرَّمْنَا عَلَيْهِ الْمَرَاضِعَ مِن قَبْلُ (And We had already barred him (Musa) from (accepting) any suckling woman - 28:12). The Pharaoh's wife was in a real predicament. How will the child live if he was not nursed? She sent him with her servants to the market place to find any woman whose milk he would draw.
While these events were taking place in the Pharaoh's palace, the mother of Sayyidna Musa (علیہ السلام) was concerned by anguish at the fate of her son. She asked her daughter to go out and make inquiries about the box and the child that whether he was still alive or was he eaten up by the river animals. The promise which Allah had made to her when she was pregnant that he would protect her child and return him to her after a brief separation had completely escaped her memory. And then a miracle happened. As soon as the sister of Sayyidna Musa (علیہ السلام) came to the market place she met the Pharaoh's female servants who held Sayyidna Musa (علیہ السلام) in their arms and were looking for a woman who could nurse him. She also noticed that the child would not accept milk from any woman which caused them great anxiety and distress. So she said to them, "I can take you to a family where there is a woman whose milk, I hope, the child will accept and who will bring him up with great love and affection." Thereupon the servants held her on the suspicion that she was, perhaps, the mother or a close relation of the child and for that reason spoke with such a confidence that the proposed family is well-wisher of and sympathetic to this child.
Here Sayyidna Ibn ` Abbas ؓ stopped and told Ibn Jubair ؓ that this was the third test (فُتُون) (for the sister of Sayyidna Musa (علیہ السلام) was naturally frightened at being held like that but she kept her pose and told the servants that when she said that the family would love the child and serve him with devotion what she meant was that they would do so in the hope of getting access to the Pharaoh's court and thus obtaining some material benefit for themselves. This explanation satisfied the servants and they released her. She hurried back home and informed her mother of what had happened. Then both of them went to the market place where the servants stood with the baby. The mother took him in her arms and put him to her breast, and he sucked greedily until he was satiated. The Pharaoh's wife was overjoyed when she was informed that at last a woman had been found whose milk the child would take and ordered her to be brought to her. On arrival the mother of Sayyidna Musa (علیہ السلام) sensed that the Pharaoh's wife needed her and her services badly. At the same time she remembered Allah's promise to her that her son would be re-united to her after a brief separation. So she decided that she would offer her services on her own terms. The Pharaoh's wife told her that she was extremely fond of the child and could not bear parting from him for a moment. Therefore she should come and live in the palace and nurse the child. But Sayyidna Musa's (علیہ السلام) mother declined to do so. She said she had a child of her own who too had to be nursed and fed and therefore it was not possible for her to leave her home. However, if the child was entrusted to her care she would keep him with her and nurse him. She assured the Pharaoh's wife that if she agreed to her proposal no effort shall be wanting on her part to give him the best care and attention. There was no choice for the Pharaoh's wife and she accepted this arrangement. Thus the child was, re-united to his mother and Allah's promise to her was fulfilled.
After some time when Sayyidna Musa (علیہ السلام) grew comparatively stronger, the Pharaoh's wife asked the mother of Musa (علیہ السلام) to bring the child to her so that she may see him (as she was longing for him). She also told all the courtiers that the child was coming to their home and they must show him due respect and offer him gifts. She warned them that she would watch what they would do with the child. So when Musa (علیہ السلام) came out with his mother from her home, he was showered with gifts and presents right from that moment. The Pharaoh's wife was delighted to see him and gave him many expensive presents on her own and delivered all these presents to the mother of Sayyidna Musa (علیہ السلام) . She then took him to the Pharaoh hoping that he too would give him presents. The Pharaoh took the child in his arms who suddenly clutched at his beard and pulled it causing his head to bow down. The courtiers were horrified and said to the Pharaoh: "We warned you about the promise of Allah to Sayyidna Ibrahim (علیہ السلام) that a prophet will be born in the tribe of Bani Isra'il who will inherit your Kingdom and your wealth and will defeat and overthrow you. You have seen with your own eyes the first signs of the fulfillment of Allah's promise". The Pharaoh took the warning and ordered his soldiers to put the child to death.
Here Sayyidna Ibn ` Abbas ؓ stopped again in his narration and said, "0 Ibn Jubair ؓ ! This is the fourth test (فُتُون) for Sayyidna Musa (علیہ السلام) where death seemed so near".
The Pharaoh's wife at once came to the child's rescue and addressed her husband thus, "You have given this child to me. He is all mine. So what is all this fuss about?" The Pharaoh said, "Can't you see that by his action this child is warning me that one day he would overthrow me and deprive me of my Kingdom?" His wife replied, "I know a sure means of ascertaining whether his action was the action of an uninformed and innocent child or he deliberately intended to defy and challenge your authority. You order a servant to bring two trays. Put two live coals in one and two shining pearls in the other and place both the trays in front of the child. If he picks up the coal, that would be proof enough that he is totally unaware of the consequences of his action because nobody with any sense would put his hand in fire." The Pharaoh agreed to this test and when the two trays were placed before Sayyidna Musa (علیہ السلام) he picked up the coal. (However there is another tradition that he wanted to reach for the pearls but Jibra'il (علیہ السلام) guided his hand and placed it on the coal). When the Pharaoh saw this he snatched away the coal from the child's hand to save him from harm. Thus the Pharaoh's wife was proved right. She turned to him and said, "0 King! Now you know the truth." Thus Allah once again saved his life because He had chosen him for a very special mission.
(And so Sayyidna Musa (علیہ السلام) continued to enjoy the favours of the Pharaoh and the great love of his mother until he grew to full manhood). Knowing in what esteem the royal family held him, the people of the Pharaoh did not dare to insult and torment Bani Isra'il as they used to do previously. One day he was out for a stroll in the city when he came across two persons who were quarrelling over some matter. One of them was a man of the Pharaoh and the other was an Isra'ili. The latter called out to Sayyidna Musa (علیہ السلام) to help him. Musa (علیہ السلام) got very angry at the Pharaoh's man. How dare he bully an Isra'ili in his presence knowing that he held a place of honour in the royal court, and also that he was full of sympathy for the Isra'ilies (on account of the harsh treatment to which they were constantly subjected by the Egyptians). People in general thought that his sympathy for the Isra'ilis was due to his being nursed and brought up by an Isra'ili woman. It is also possible that Allah Ta` ala may have informed him through his mother or by some other means that he himself was an Isra'ili and that the woman who had nursed him was in fact his own mother.
Anyway, being in extreme anger, Sayyidna Musa (علیہ السلام) hit the Egyptian with such force that he died on the spot. There were no witnesses to this incident except the Isra'i1i, and Sayyidna Musa (علیہ السلام) was certain that he (the Isra'ili) would not inform against him.
The Egyptian's death filled Sayyidna Musa علیہ السلام with remorse and he said, هَـٰذَا مِنْ عَمَلِ الشَّيْطَانِ إِنَّهُ عَدُوٌّ مُّضِلٌّ مُّبِينٌ (This is some of Shaitan's act, He is indeed a clear enemy who misleads - 28:15). Then he prayed to Allah.
رَبِّ إِنِّي ظَلَمْتُ نَفْسِي فَاغْفِرْ لِي فَغَفَرَ لَهُ إِنَّهُ هُوَ الْغَفُورُ الرَّحِيمُ
0 my Lord! I have wronged myself, so forgive me. So He forgave him. Indeed He is the Most-Forgiving, Very-Merciful - 28:16.
After this incident Sayyidna Musa (علیہ السلام) made secret inquiries about the reaction of the Egyptian about the murder and whether the matter was reported to the Pharaoh. He learned that the report that was made to the Pharaoh merely said that an Isra'i1i had killed an Egyptian for which their tribe should make full retribution, and that no mercy should be shown to them.
The Pharaoh asked them to apprehend the murderer and produce him with full proof of his guilt because although he was their own king he did not think it was right to punish someone without sufficient evidence. He assured them that if they produced the offender with sufficient proof of his guilt he would not be spared. Thereupon people went out in search of the murderer but found no clue which could lead them to him.
The next day as Sayyidna Musa (علیہ السلام) carne out of his house he saw the same Isra'ili again fighting with an Egyptian. On seeing Sayyidna Musa (علیہ السلام) he again called to him for help. But Sayyidna Musa (علیہ السلام) who was full of remorse at what had happened the day before was very angry and blamed the Isra'ilie for picking up fights. However, he wanted to stop the man of Pharaoh from attacking the Isra'ili, and at the same time reproached the Isra'ili for being so quarrelsome. The Isra'ili, seeing Musa (علیہ السلام) in anger was frightened and feared that he would kill him too. So he called out, "0 Musa! Will you kill me too as you killed a man yesterday"?
And so they parted, but the Egyptian hastened to inform the people who were on the lookout for the murderer that the Isra'ili himself had accused Sayyidna Musa (علیہ السلام) of having murdered a man the day before. The Pharaoh who was informed of this latest development at once sent his soldiers to apprehend Sayyidna Musa (علیہ السلام) and to execute him. The soldiers were confident that there was no way for Sayyidna Musa (علیہ السلام) to escape and therefore they took the main road of the city searching for him. Somehow a follower of Sayyidna Musa (علیہ السلام) who lived in a far flung area of the city got wind of the Pharaoh's order to kill him and managed to reach Musa علیہ السلام through smaller streets to warn him of the impending danger.
At this point in his narration, Sayyidna Ibn ` Abbas ؓ paused again and said, "0 Ibn Jubair! This was the fifth test (فُتُون) for Sayyidna Musa (علیہ السلام) when death had overcome him but Allah Ta` ala saved his life".
Sayyidna Musa (علیہ السلام) at once left the city and headed for Madyan. All his life was spent in comfort and luxury and he had never undertaken a task involving physical exertion. He was also unfamiliar with the surrounding areas and the roads connecting them. But he had full faith in Allah عَسَىٰ رَبِّي أَن يَهْدِيَنِي سَوَاءَ السَّبِيلِ (I hope my Lord will guide me to the straight path - 28:22).
As he approached Madyan, he stopped at a well where people had gathered and were drawing water for their animals. There he saw two girls standing away from the crowd with their goats. He asked them why they stood apart to which they replied that being unable to contend with men for water they were waiting until they had finished watering their animals and then, if any water was left, they would give it to their goats, Sayyidna Musa (علیہ السلام) was moved to pity for the girls and being physically a strong man he pushed forward and in no time he watered their goats. The girls went home with their herd and he sat under the shade of a tree and prayed: رَبِّ إِنِّي لِمَا أَنزَلْتَ إِلَيَّ مِنْ خَيْرٍ فَقِيرٌ (0 my Lord, I am in need of whatever good you may send down to me - 28:24). By this payer he sought Allah's help in providing him something to eat and a place to stay.
Now when the girls returned home with their herd earlier than usual their father was surprised, but the girls told him how a kind man had helped them and watered their goats. The father asked one of the girls to bring the man home which she did, and when he heard the story of Sayyidna Musa (علیہ السلام) ، he said: ("Do not fear, you have escaped from the wrongdoing people." - 28:25).
One of the girls suggested to her father to engage Sayyidna Musa (علیہ السلام) on wages and said يَا أَبَتِ اسْتَأْجِرْهُ إِنَّ خَيْرَ مَنِ اسْتَأْجَرْتَ الْقَوِيُّ الْأَمِينُ (Dear father, hire him; the best man you hire, is the one who is strong, trustworthy - 28:26). the father was disconcerted at her words and asked her how she knew, that he was strong and trust-worthy. The girl replied that she witnessed his strength when he pushed aside all the other shepherds and drew water for her goats. And she knew him to be trustworthy because when she went to bring him home he cast his eyes down and did not raise them until she had conveyed to him his invitation. Then he told her to follow him and to guide him to this place from behind. Only a person who is totally trustworthy would conduct himself in such a manner. The father (He was Sayyidna Shua'ib (علیہ السلام) ، a prophet of Allah), having being fully satisfied on this score, proposed to Sayyidna Musa (علیہ السلام) that if he would agree to work for him for eight years he would give the latter one of his daughters in marriage. He also said that he would like it if Sayyidna Musa (علیہ السلام) ، of his own free choice, worked for him for a further period of two years, but this would not be a condition for his marriage with his daughter. Sayyidna Musa علیہ السلام accepted these terms and ultimately, by Allah's command, rendered full ten years service to Sayyidna Shu'aib (علیہ السلام) .
Sayyidna Said Ibn Jubair ؓ says, "Once a Christian scholar met me and asked me whether I knew how long Sayyidna Musa (علیہ السلام) worked for Sayyidna Shu'aib (علیہ السلام) . This was before Sayyidna Ibn ` Abbas ؓ had narrated to me this Hadith. So I told him that I did not know the answer to his question. Afterwards when I met Sayyidna Ibn ` Abbas ؓ and put the same question to him he informed me that Sayyidna Musa (علیہ السلام) was bound to do service for the contractual period of eight years which could not be reduced in any circumstances. Also, it was Allah's will that he should also serve the additional optional two years. Therefore, he did actually serve Sayyidna Shu'aib (علیہ السلام) for full ten years. Later, when I met the Christian scholar and gave him the information, he asked me whether the person from whom I learnt this was more knowledgeable than I was. I replied him in affirmative and told him that indeed he was a very learned person and the best among us".
Having completed ten years of service with Sayyidna Shu'aib (علیہ السلام) Sayyidna Musa (علیہ السلام) departed from Madyan with his wife. He had chosen an unfrequented and unfamiliar route, and on a cold, dark night when he saw fire on the mount of Tur he went there to bring some for his wife. There he saw strange sights, was granted the miracles of the staff (عصا) and the bright hand (یدِ بَیضاء) and was also entrusted with the Mission of Prophethood. This story has been related by the Holy Qur'an in the preceding pages. At the mount of Tur he was also commanded by Allah to proceed to Egypt and place his message before the Pharaoh. He was anxious how he would discharge this duty when he has been declared by the royal court as an absconding offender and was under the sentence of death. Moreover, he recalled his stammer. So he prayed to Allah to remove these impediments. In response to his prayer Allah appointed his brother Haran (علیہ السلام) to share his prophethood and through a revelation commanded the latter to receive him before he entered Egypt. The two brothers met and as commanded by Allah both of them went to the Pharaoh's court to invite him to accept the True Faith. After a while they were admitted to his presence after passing through several stages. They said to him: إِنَّا رَسُولَا رَبِّكَ "We are the messengers of your Lord". The Pharaoh asked them فَمَن رَّبُّكُمَا (Who then is the Lord of you two? - 20:49).
Their reply to this question has been reported in the Qur'an itself.
(جاری ہے)
Choosing Musa to go to Fir`awn and to be Soft and Gentle in His Invitation
Allah, the Exalted, says in His address to Musa that he had lived among the people of Madyan, avoiding Fir`awn and his chiefs. He worked as a shepherd for his father-in-law until the appointed time for his work ended. Then he met the decree of Allah and His predetermined will, without him having any set appointment. This entire situation was under the control of Allah, Blessed be He, the Most High. He compels His servants and His creatures to whatever end He wills. This is why Allah says,
ثُمَّ جِئْتَ عَلَى قَدَرٍ يمُوسَى
(Then You came here according to the fixed term which I ordained (for you), O Musa!) Mujahid said, "For a set appointment." `Abdur-Razzaq recorded that Ma`mar reported from Qatadah that he said,
ثُمَّ جِئْتَ عَلَى قَدَرٍ يمُوسَى
(Then You came here according to the fixed term which I ordained (for you), O Musa!) "For the decree of messengership and prophethood." Concerning Allah's statement,
وَاصْطَنَعْتُكَ لِنَفْسِى
(And I have chosen you for Myself.) This means, "I have chosen you and selected you to be a Messenger for Myself. This is as I wish and according to My will." Concerning the Tafsir of this Ayah, Al-Bukhari recorded that Abu Hurayrah said that the Messenger of Allah ﷺ said,
«الْتَقَى آدَمُ وَمُوسَى فَقَالَ مُوسَى: أَنْتَ الَّذِي أَشْقَيْتَ النَّاسَ وَأَخْرَجْتَهُمْ مِنَ الْجَنَّةِ، فَقَالَ آدَمُ: وَأَنْتَ الَّذِي اصْطَفَاكَ اللهُ بِرِسَالَتِهِ وَاصْطَفَاكَ لِنَفْسِهِ، وَأَنْزَلَ عَلَيْكَ التَّوْرَاةَ؟ قَالَ: نَعَمْ، قَالَ: فَوَجَدْتَهُ مَكْتُوبًا عَلَيَّ قَبْلَ أَنْ يَخْلُقَنِي؟ قَالَ: نَعَمْ، فَحَجَّ آدَمُ مُوسَى»
(Adam and Musa met, and Musa said, "You are the one who made things difficult for mankind and you caused them to be evicted from Paradise." Adam said, "Are you the one whom Allah chose for His Message, and He selected you for Himself and He revealed the Tawrah to you" Musa replied, "Yes." Then Adam said, "Did you find that it was preordained upon me before He (Allah) created me" Musa replied, "Yes." Therefore, Adam defeated Musa's argument.) Both Al-Bukhari and Muslim recorded this narration. Concerning Allah's statement,
اذْهَبْ أَنتَ وَأَخُوكَ بِـَايَـتِى
(Go you and your brother with My Ayat,) This means with My proofs, evidences and miracles.
وَلاَ تَنِيَا فِى ذِكْرِى
(And do not, you both, slacken and become weak in My remembrance.) `Ali bin Abi Talhah related from Ibn `Abbas that he said, "This means do not be slow." Mujahid reported that Ibn `Abbas said, "This means do not be weak." The meaning here is that they should not slacken in the remembrance of Allah. Rather, they both should remember Allah during their meeting with Fir`awn so that the remembrance of Allah can be an aid for them against him. The remembrance of Allah would be their strength and their power that would defeat him. Allah's statement;
اذْهَبَآ إِلَى فِرْعَوْنَ إِنَّهُ طَغَى
(Go both of you to Fir`awn, Verily, he has transgressed.) means that he has rebelled and become haughty and insolent against Allah and he has disobeyed Him.
فَقُولاَ لَهُ قَوْلاً لَّيِّناً لَّعَلَّهُ يَتَذَكَّرُ أَوْ يَخْشَى
(And speak to him mildly, perhaps he may accept admonition or fear (Allah).) This Ayah contains a great lesson. Even though Fir`awn was the most insolent and arrogant of people and Musa was the friend of Allah among His creation at that time, Musa was still commanded to speak to Fir`awn with mildness and softness. Therefore, their invitation to him was with gentle, soft and easy speech that is used by one who is a close friend. This is so that the message may have more effect on the souls, and so it would have deeper and more beneficial results. This is as Allah, the Exalted, says,
ادْعُ إِلِى سَبِيلِ رَبِّكَ بِالْحِكْمَةِ وَالْمَوْعِظَةِ الْحَسَنَةِ وَجَـدِلْهُم بِالَّتِى هِىَ أَحْسَنُ
(Invite (mankind) to the way of your Lord with wisdom and fair preaching, and argue with them in a way that is better.) 16:125 Concerning Allah's statement,
لَّعَلَّهُ يَتَذَكَّرُ أَوْ يَخْشَى
(perhaps he may accept admonition or fear (Allah). ) This means that perhaps he will recant from that which he is in of misguidance and destruction,
أَوْ يَخْشَى
(or he will fear) meaning that he will become obedient due to fear of Allah. This is as Allah says,
لِّمَنْ أَرَادَ أَن يَذَّكَّرَ أَوْ أَرَادَ شُكُوراً
(For such who desires to remember or desires to show his gratitude.) 25:62 Thus, to remember means to recant from that which is dangerous, and fear means to attain obedience.
The original inhabitants of Egypt were the Copts (Qibti) whose political and religious representative was Pharaoh. The other community there was that of the the Children of Israel (Israelites) who had migrated and settled there during the period of Joseph (Yusuf). At the time of Moses’ birth, Pharaoh, intending the complete extermination of the Israelite race, had given orders for all male children born in Israelite homes to be killed. Moses’s mother, inspired by God, placed her baby in a basket and set it adrift on the waters of the river Nile, in order to save him from being killed. The basket floated down the river and reached a spot near the royal palace where Pharaoh and his wife saw him. Moved by pity for the small child, they took him and kept him in the palace. Thereafter, at the suggestion of Moses’s sister, his mother was appointed to breast-feed him. It was a miracle of God that Moses was brought up and educated by that very Pharaoh who would have had him killed, had he known his identity, and who was later to become his greatest enemy. When Moses grew up, he intervened in a quarrel between an Egyptian and an Israelite. When he took the Egyptian to task, the latter died quite unexpectedly. Then, orders were issued by the government for Moses to be arrested. But, Moses secretly left Egypt and reached Midian. There in the desert, he had many new experiences. After the Egyptian’s being killed, Moses prayed with great fervour to Almighty God, as a result of which He led Moses to understand that this incident could afford him valuable lessons.
Hani kız kardeşin sandık ilerledikçe onunla ilerleyip takip ediyordu. Onu alanlara dedi ki: Onu yetiştirecek, koruyacak ve emzirecek birisini size göstereyim mi? Senin kendisine dönmenden mutlu olması ve üzülmemesi için annene geri döndürmeyi sana bahşettik. Yumruk atarak öldürdüğün Kıptî’den ötürü ceza almaktan kurtulmayı sana bahşettik. Başına gelen her imtihandan seni kurtardık. Çıkıp senelerce Medyen halkı arasında kaldın. Sonra -Ey Musa!- sana takdir edilen vakitte seninle konuşulması için o vadiye geldin.
Cuando tu hermana salió siguiendo la cesta dondequiera que iba, les dijo a los que la tomaron: “¿Quieren que les muestre a alguien que puede encargarse de cuidarlo, criarlo y amamantarlo?” Y así te favorecí devolviéndote a tu madre para que ella pudiera regocijarse con tu regreso y no lamentarse por ti. Luego, siendo adulto, mataste a un hombre del pueblo del Faraón al golpearlo, pero te favorecimos salvándote de la dificultad. Y te ayudamos una y otra vez en cada prueba que enfrentaste. Luego emigraste y permaneciste entre la gente de Madián durante años, y entonces llegaste aquí en este momento, tal y como estaba decretado para que vinieras a hablar, Moisés.
Ta sœur sortit suivre le couffin qui te contenait et dit à ceux qui te recueillirent: Voulez-vous que je vous indique des gens capables de le protéger, de l’allaiter et de l’élever ? Nous t’avons alors fait la faveur de te rendre à ta mère afin qu’elle soit réjouie par ton retour et qu’elle soit moins attristée. Plus tard, tu as tué un Copte en le frappant et Nous t’avons alors fait la faveur de te sauver de la punition. C‘est ainsi que Nous t’avons sauvegardé à chaque épreuve. Par la suite, tu as vécu longtemps chez les Madyan( ).
Yaitu tatkala saudarimu berjalan membuntuti arah hanyutnya peti itu, lalu ia berkata kepada orang yang mengambilnya, "Bolehkah aku menunjukkan kepada kalian orang yang akan memelihara, menyusui, dan mengasuhnya?" Lalu Kami pun memberikan nikmat kepadamu dengan mengembalikan dirimu kepada ibumu, agar ia gembira dengan kepulanganmu dan tidak bersedih karena kehilanganmu. Juga engkau pernah membunuh seorang warga Qibti dengan pukulan tanganmu, lalu Kami memberimu nikmat dengan menyelamatkanmu dari hukuman. Bahkan, Kami menyelamatkanmu berkali-kali dari berbagai cobaan yang menimpamu, lalu engkau pun keluar dari Mesir dan tinggal beberapa tahun di tengah penduduk Madyan. Kemudian engkau datang pada waktu yang telah ditakdirkan agar Aku berbicara denganmu, wahai Musa!
When your sister went out following the chest wherever it went, and she said to those who took it: Shall I show you someone who will take care of him, nurse him and rear him. I then favoured you by returning you to your mother so that she could rejoice by your return to her and not grieve over you. Then You killed the copt whom you punched, but We favoured you by saving you from difficulty. And we helped you time after time from every test that you faced. You then left and stayed among the people of Madyan for years, then you came at the time that was specified for you to come to be spoken to O Moses.
Dokaz da smo, Musa, vodili brigu o tebi i držali situaciju pod kontrolom jest to što smo učinili da tvoja sestra prati sanduk pa je rekla onima što su te uzeli: ‘Hoćete li da vam pokažem ženu koja će se brinuti o njemu i dojiti ga?’ I Gospodar te vratio majci da te doji i pazi, vesela zbog toga što si živ i zdrav; nije više tugovala. I oslobodili smo te, o Musa, goleme brige i straha od pogubljenja koji te snašao pošto si ubio onog Kopta. Bila je to kušnja na koju te Allah stavio kako bi te pripremio i izabrao. I ti si, o Musa, poslije toga, napustio Egipat i otišao među stanovnike Medjena, gdje si ostao nekoliko godina, zatim si došao da se susretneš s Nama i govoriš, onda kad smo Mi to odredili.
رَبُّنَا الَّذِي أَعْطَىٰ كُلَّ شَيْءٍ خَلْقَهُ ثُمَّ هَدَىٰ
Our Lord is He who gave everything its shape, then guidance - 20:50.
The Pharaoh then asked them what they wanted. He charged Sayyidna Musa (علیہ السلام) with the murder of the Egyptian and at the same time reminded him how he had brought him up in his own palace and the great kindness he had shown towards him. The reply which Sayyidna Musa (علیہ السلام) gave on both these points is mentioned in the Qur'an. That is, the murder of the Egyptian was a mistake for which he had asked Allah's forgiveness. As for the second point, he accused the Pharaoh of having enslaved the Bani Isra'il and of subjecting them to oppression. These things could not be allowed to continue forever and in consequence an inevitable destiny so decreed that he should be brought up in the Pharaoh's palace. It was Allah's will and so it came to pass and he owed no gratitude to anyone. He then asked the Pharaoh to accept the True Faith and free the Bani Isra'il from the slavery. The Pharaoh refused, and asked Sayyidna Musa (علیہ السلام) to show some sign to prove his claim of prophethood. Musa (علیہ السلام) cast his staff (عصا) on the ground and it turned into a huge snake, which advanced towards the Pharaoh with a fearsome manner. In great fright the Pharaoh crawled under his throne and begged Sayyidna Musa (علیہ السلام) to save his life. Musa (علیہ السلام) picked up the snake and it became a staff again. He then showed the Pharaoh his second miracle. He pressed his hand under his armpit and when .he brought it out it was shinning brilliantly. Then he repeated the action and his hand became normal.
The Pharaoh was in great terror at what he had seen. He assembled all his advisors and asked them to consider and decide how best they could meet the threat posed by Sayyidna Musa (علیہ السلام) . Having discussed the matter among themselves, the advisors assured him that the matter was not as serious as appeared at first sight. Those two men were magicians who, by their sorcery, wanted to deprive him of his Kingdom and also to destroy their religion which regarded him as god, worthy of worship. They advised him not to accept any demand made by the two magicians and on the other hand to invite all the great magicians living in Egypt who would, by their skill, prevail upon the two visiting magicians.
The Pharaoh accepted this advice. He ordered all the famous magicians in Egypt to be brought before him, and when they came he told them what was expected of them. They asked the Pharaoh what was the special trick of the magician whom they were to confront. They were informed that he could turn his staff into a snake. At this, the magicians said in a casual manner that it was not a big deal. They too could change staffs and ropes into snakes and that nobody could beat them at that trick. They also wanted to know what their reward would be if they defeated their opponent. The Pharaoh replied, "If you are successful in this contest I will make you part of my own family and you will be given everything that you desire".
The magicians in agreement with Musa علیہ السلام appointed the morning of the day of their festival for the contest. Ibn Jubair ؓ reports that the day of their festival was the 10th of Muharram. A large number of people were gathered in a vast open space to see the contest. They were in no doubt about its outcome. They scoffed at Sayyidna Musa (علیہ السلام) and said tauntingly that in case he got the better of their own magicians, they would accept his religion لَعَلَّنَا نَتَّبِعُ السَّحَرَةَ إِن كَانُوا هُمُ الْغَالِبِينَ (So that we may follow the sorcerers if they are victorious - 26:40).
When everything was ready, the Egyptians asked Sayyidna Musa (علیہ السلام) whether he would like to begin the contest or he wanted them to make the start. He invited them to show their tricks first. So they threw their staffs and ropes with the words بِعِزَّةِ فِرْعَوْنَ إِنَّا لَنَحْنُ الْغَالِبُونَ (By the majesty of the Pharaoh we are going to prevail definitely - 26:44) which at once turned into creeping, coiling snakes.
This sight evoked fear in the heart of Sayyidna Musa فَأَوْجَسَ فِي نَفْسِهِ خِيفَةً مُّوسَىٰ. (So, Musa concealed some fear in his heart - 20:67). Now this fear could be a natural human reaction and not even prophets are free from it. Or it may be that he was overtaken by a momentary doubt about the success of his own mission. But Allah commanded him by means of revelation to cast his staff. As he did so, it turned into a huge snake and ate up all the snakes which the Egyptians had produced with their tricks. The magicians who knew everything about magic at once realized that the performance of Sayyidna Musa علیہ السلام was no magic but a miracle from Allah. So they openly announced their faith in the One and Only Allah and accepted the religion brought by Sayyidna Musa (علیہ السلام) . They said they repented their past sins and abjured the faith of their forefathers. Thus, Allah effectively belittled the Pharaoh and his companions frustrating their evil designs فَغُلِبُوا هُنَالِكَ وَانقَلَبُوا صَاغِرِينَ (So, they were overcome there and turned humiliated - 7:119). It is also reported that while the contest was in progress 'Asiya, the Pharaoh's wife, put on a humble garb and prayed to Allah for Sayyidna Musa (علیہ السلام) . The people of Pharaoh were under the impression that she was anxious for the Pharaoh and was praying for him while all her worries were about Musa (علیہ السلام) .
The Pharaoh was now in a dilemma. He had no intention of allowing Bani Isra'i1 to leave Egypt. In the years that followed Egypt was visited by several calamities such as floods, locusts, lice, frogs appearing in food and utensils etc. (these have been described in the Qur'an as آيَاتٍ مُّفَصَّلَاتٍ (Signs distinct 7:133). The Pharaoh would, at the time of each such visitation, approach Sayyidna Musa (علیہ السلام) and promised to release Bani Isra'il from his bondage and let them leave Egypt if he prayed to Allah to deliver him from the disaster. But as soon as the affliction was removed through the prayers of Musa علیہ السلام the Pharaoh reneged on his promise.
This happened several times until Allah commanded Sayyidna Musa (علیہ السلام) to take Bani Isra'il with him and leave Egypt. One night he and the whole tribe of Bani Isra'il quietly stole out of Egypt. The next morning when the Pharaoh discovered their escape, he assembled his army and went after them. Sayyidna Musa (علیہ السلام) and his men soon came to a river which had to be crossed. Allah commanded the river that when Sayyidna Musa (علیہ السلام) would strike its water with his staff it should part to make twelve exits for the twelve tribes of Bani Isra'il and that when they had crossed over, it should resume its normal flow again.
When Sayyidna Musa (علیہ السلام) reached the river, he forgot that if he struck the river with his staff it would open up twelve passages for him and his men. As they stood there not knowing what to do, the Pharaoh and his army appeared in the distance. In utter despair they criedإِنَّا لَمُدْرَكُونَ (Surely we are overtaken - 26:61). At that critical moment Sayyidna Musa (علیہ السلام) remembered Allah's promise to him. He at once struck his staff on the water and the river parted showing twelve passageways. Quickly he and his men went across. The Pharaoh and his army who were hard on their heels followed them over the passageways but when they reached the midstream and the last of the Bani Isra'il had crossed over safely, the water of the river flowed over the passageways as commanded by Allah. And so the Pharaoh and his entire army perished under the eyes of Sayyidna Musa (علیہ السلام) and his men. Some of the men feared that the Pharaoh might have escaped death and Sayyidna Musa (علیہ السلام) prayed to Allah to reveal his death to them. Then by the command of Allah the Pharaoh's dead body was tossed out of the river and everybody witnessed his end.
As Sayyidna Musa and Bani Isra'il continued their journey they came across a people who worshipped idols which they themselves had fashioned. Bani Isra'il were tempted and they said to Sayyidna Musa (علیہ السلام) يَا مُوسَى اجْعَل لَّنَا إِلَـٰهًا كَمَا لَهُمْ آلِهَةٌ ۚ قَالَ إِنَّكُمْ قَوْمٌ تَجْهَلُونَ إِنَّ هَـٰؤُلَاءِ مُتَبَّرٌ مَّا هُمْ فِيهِ ' ( O Musa! make a god for us like they have gods". He (Musa) said, "You are really an ignorant people. at these people are in, is sure to be destroyed" - 7:138, 139). He also reminded them of the miracles which Allah had revealed in their behalf and the bounties which He had showered on them and asked them how they could entertain such wicked ideas. Having admonished them thus, he and his party proceeded on their travel until they came to a place where they camped. There he said to his men, "You stay here while I go to my Lord. I will return after thirty days. In my absence my brother Harun (علیہ السلام) will act as my deputy and you should obey him in all matters".
Then Sayyidna Musa (علیہ السلام) went to the mount of Tur where he was commanded by Allah, to fast for thirty continuous days in order to prepare himself for conversation with Him. After fasting for thirty days continuously he sensed a bad odor in his mouth which is usual when people fast for long periods, and he thought it would be grossly irreverent for him to appear before Allah and receive His message in that state. So he cleaned his mouth with an aromatic grass which grew on a hill close by. When he approached the August presence, Allah asked him why he had broken the fast. He replied, "0 Lord! I merely wished to get rid of the offensive smell in my mouth before coming to Your presence". Allah said, "0 Musa! Surely you know that the odor from the mouth of a person who observes fast is more pleasant to Us than the fragrance of the perfume of musk. Go back; fast for ten more days and then return to Us." Sayyidna Musa (علیہ السلام) obeyed Allah's command.
After the departure of Sayyidna Musa (علیہ السلام) his brother Sayyidna Harun (علیہ السلام) assembled Bani Isra'il and addressed them saying, "You have brought along with you many things which you either borrowed from the people of the Pharaoh (Egyptians) or which were deposited with you by them, as a trust. At the same time there are many things belonging to you which you loaned to them or left with them in trust. You seem to think that you can appropriate to yourself the Egyptian's property in lieu of what you have left behind with them. I do not consider this deal as lawful; and since we cannot return to the Egyptians what really belongs to them, I suggest that we dig a pit and bury all such property in it". Bani Isra'il accepted this advice and threw everything into the pit. Sayyidna Harun (علیہ السلام) then had a big fire built over it so that everything was reduced to ashes. He said, "Now it is neither theirs nor ours".
Among the Bani Isra'il there was a man by the name of Samiri who, though not one of them, had migrated with them when they left Egypt.
He came from a tribe who worshipped cows. Being an observant person he noticed a strange phenomenon namely that wherever Sayyidna Jibra'il (علیہ السلام) put his foot, he left traces of life. He picked up a handful of earth from one such place and as he was going along he met Sayyidna Harun (علیہ السلام) who thought that the man had in his hand something of value belonging to the Egyptians. He told him to throw it into the pit as the others had done, but Samiri said that what he held in his hand was the earth from the footprints of Sayyidna Jibra'il (علیہ السلام) with whose help they all had crossed the river and that he would not throw it away unless Sayyidna Harun (علیہ السلام) promised to pray to Allah for the fulfillment of a wish which he cherished in his heart. On the latter's promise to do so he threw the earth in this pit and as promised, Sayyidna Harun (علیہ السلام) prayed to Allah to grant Samiri his wish. Thereupon Samiri prayed, "I wish that all the gold, silver, iron and brass which has been thrown in this may take the shape of a calf'. Sayyidna Harun (علیہ السلام) had already prayed to Allah on behalf of Samiri, and his prayer was granted by Allah. So all the valuables and other metals which had been thrown in the pit assumed the cast of a calf which had no life but produced a sound like the bellow of a bull. According to Sayyidna Ibn ` Abbas ؓ it was not the sound of a living thing but more like the low-pitched sound of wind passing through a hollow passage.
This strange event greatly perplexed the Bani Isra'il and split them into several groups. Samiri told them that the calf was the true God and that Sayyidna Musa (علیہ السلام) had strayed from the right path. One group accepted his claim and adopted the worship of the calf. Another group reserved their judgment until Sayyidna Musa (علیہ السلام) would explain to them how the matter stood, while a third group rejected Samiri's claim outright and refused to accept the calf as their god.
When Sayyidna Harun (علیہ السلام) saw this mischief and discord he admonished the people and said:
يَا قَوْمِ إِنَّمَا فُتِنتُم بِهِ وَإِنَّ رَبَّكُمُ الرَّحْمَـٰنُ فَاتَّبِعُونِي وَأَطِيعُوا أَمْرِي
"O my people! You have only been led astray with it, and your Lord is the Rahman (All-Merciful). So follow me and obey my command." - 20:90.
But they asked about Sayyudna Musa (علیہ السلام) why did not he come back while he had promised to return after thirty days and even after forty days nearing completion there was no news of him. Some foolish persons suggested that perhaps he had lost his Allah and was even at that time searching for Him.
While these events were taking place at the camp, Sayyidna Musa (علیہ السلام) having completed forty days of fasting was honoured with conversing with Allah Ta` ala who informed him of the disorder into which Bahi Isra'il had fallen:
فَرَجَعَ مُوسَىٰ إِلَىٰ قَوْمِهِ غَضْبَانَ أَسِفًا
So Musa went back to his people in anger and sorrow. (20:86)
He put aside the Tablets of Torah which he had brought from the mount of Tur and pulled his brother Harun (علیہ السلام) by the hairs. Later, when he had calmed down and Sayyidna Harun (علیہ السلام) had given an account of everything that had happened, he accepted the explanation given by his brother and prayed to Allah to forgive him.
Sayyidna Musa علیہ السلام then went to Samiri and asked him to explain his actions. He replied:
فَقَبَضْتُ قَبْضَةً مِّنْ أَثَرِ الرَّسُولِ فَنَبَذْتُهَا وَكَذَٰلِكَ سَوَّلَتْ لِي نَفْسِي
I picked up a handful of dust from under the foot of the messenger (the angel). Then I cast it, and thus my inner self tempted me - 20:96.
Sayyidna Musa (علیہ السلام) then replied to him with the following words:
فَاذْهَبْ فَإِنَّ لَكَ فِي الْحَيَاةِ أَن تَقُولَ لَا مِسَاسَ ۖ وَإِنَّ لَكَ مَوْعِدًا لَّن تُخْلَفَهُ ۖ وَانظُرْ إِلَىٰ إِلَـٰهِكَ الَّذِي ظَلْتَ عَلَيْهِ عَاكِفًا ۖ لَّنُحَرِّقَنَّهُ ثُمَّ لَنَنسِفَنَّهُ فِي الْيَمِّ نَسْفًا
He (Musa) said, "Then go away, for your fate in this life is to say: Do not touch me. And, of course, you have another promise, never to be held back from you. And look at your god to which you stayed devoted. We will certainly burn it, then we will scatter it thoroughly in the sea. (20:97)
Bani Isra'il now realized that they had been led astray and they admired those who agreed with Sayyidna Harun (علیہ السلام) in negating the divinity of the calf. They begged Sayyidna Musa (علیہ السلام) to pray to Allah to forgive them and that they were ready to expiate for their sins. Sayyidna Musa (علیہ السلام) took pains in selecting seventy persons from amongst them who were well-known for their virtue and piety and who, according to his knowledge had abstained from the worship of the calf. He led this selected group to the mount of Tur where all of them might beseech Allah's Mercy. But as they approached the mount, the earth shook in a violent earthquake. On this, Sayyidna Musa felt greatly embarrassed in front of the group he was leading as well as before his people in general, therefore he pleaded to Allah:
رَبِّ لَوْ شِئْتَ أَهْلَكْتَهُم مِّن قَبْلُ وَإِيَّايَ ۖ أَتُهْلِكُنَا بِمَا فَعَلَ السُّفَهَاءُ مِنَّا
"My Lord, had it been Your will, You could have destroyed them earlier, and me too. Would you destroy us for what the foolish among them have done?" - 7:155.
It then transpired that the cause of the earthquake was that despite all his inquiries and precautions some of the men included in the delegation had indeed worshipped the calf and still cherished a sense of reverence for it.
Allah Ta` ala replied to the prayer of Sayyidna Musa (علیہ السلام) as follows:
وَرَحْمَتِي وَسِعَتْ كُلَّ شَيْءٍ فَسَأَكْتُبُهَا لِلَّذِينَ يَتَّقُونَ وَيُؤْتُونَ الزَّكَاةَ وَالَّذِينَ هُم بِآيَاتِنَا يُؤْمِنُونَ الَّذِينَ يَتَّبِعُونَ الرَّسُولَ النَّبِيَّ الْأُمِّيَّ الَّذِي يَجِدُونَهُ مَكْتُوبًا عِندَهُمْ فِي التَّوْرَاةِ وَالْإِنجِيلِ
"And My mercy extends to everything. So, I shall write it for those who fear, and pay Zakah, and those who do believe in Our verses. Those who follow the Messenger, the Ummi (unlettered) prophet whom they find written with them in the Torah and the Injil (The gospels) ". (7:156, 157)
Sayyidna Musa (علیہ السلام) said, "0 Lord! I had prayed to You on behalf of my people who have repented their evil deeds but You have just informed me that Your mercy encompasses everyone but the Bani Isra'il. 0 Lord! Why was my birth not delayed and why was I not born among the favoured people of the unlettered Prophet?" On this, Allah told him that the only way through which Bani Isra'il's repentance could be accepted by Him was that each one of them should slay with sword anyone he finds from among his relations, be he his father or son and at the same spot where the sin of worshipping the calf was committed. Thereupon those among the seventy delegates whom Sayyidna Musa (علیہ السلام) had brought with him in the belief that they were pious people, but who in their hearts felt reverence for the calf, also repented and obeyed the rigorous condition for the expiation of their sins, and when this was done, Allah forgave the sins of the slayers as well as the slain.
It will be recalled that when Sayyidna Musa (علیہ السلام) returned to his people from the Tur on learning that they had fallen into mischief he had put aside in anger the Tablets which he had brought from the mount. He now picked them up and led his people towards the Holy land (Syria). On the way they passed by a city where a mighty and powerful people lived whose unusual appearance inspired fear in the hearts of all who saw them. Many tales of their valour and cruelty were related to the Bani Isra'il so that when Sayyidna Musa (علیہ السلام) proposed to enter the city they refused and said, "0 Musa! These people are tyrants and we cannot face them. We will not enter this city so long as they are there, but if somehow, they can be made to leave the city we will gladly enter it." Sayyidna Musa (علیہ السلام) argued with them but they were adamant and refused to be moved.
The Holy Qur'an has, at another place, mentioned that two persons tried to convince Bani Isra'il to enter the city. According to Yazid Ibn Harun, a narrator of this report, Sayyidna Abdullah Ibn ` Abbas ؓ has interpreted the relevant verse to the effect that these two men belonged to the tyrant nation. They after coming out from the city had embraced the faith of Musa (علیہ السلام) and realized that Bani Isra'il are terrified by their nation. Therefore, they said to Bani Isra'il, "We are fully aware of the nature of our own nation. You are terrified of their high stature and their large number, but in reality they have no strength of heart, nor do they have courage to face you. If you proceed to the gate of the city, you will see that they will surrender and you will prevail." Some commentators have held that these two men were from Bani Isra'il and convinced them to proceed to the city, but even after hearing their advice they flatly refused and addressed Sayyidna Musa (علیہ السلام) in the most absurd manner as mentioned by the Holy Qur'an in the following words:
They said:
يَا مُوسَىٰ إِنَّا لَن نَّدْخُلَهَا أَبَدًا مَّا دَامُوا فِيهَا فَاذْهَبْ أَنتَ وَرَبُّكَ فَقَاتِلَا إِنَّا هَاهُنَا قَاعِدُونَ
we shall never enter it, in any case, so long as they are there. So go, you and your Lord, and fight. As for us, We are sitting right here." (5:24)
Sayyidna Musa (علیہ السلام) had seen enough of the arrogance and defiant attitude of Bani Isra'il in spite of the numerous favours and benefits showered upon them by Allah and had refrained so far from praying against them for their provocations. But the rude reply which they now gave him filled his heart with sorrow and he prayed against them and termed them as فَاسِقِينَ (Transgressors). Allah Ta` ala accepted his prayer, and holding them as فَاسِقِينَ (transgressors), denied them entry into the Holy Land for forty years and confined them to an open plain where they wandered aimlessly from morning till evening. However since Sayyidna Musa (علیہ السلام) was also with them, Allah favoured them with many gifts even while they suffered punishment. Wherever they went in this waterless desert of Tih (Sinai) a constant cloud shaded them from the burning sun. For food, Allah sent to them من وسلویٰ (Manna is a viscous substance from the ash tree and Salwa is a quail-like bird). As if by a miracle their clothes were never torn nor did they become dirty. They were given a square stone and Sayyidna Musa (علیہ السلام) was instructed to strike it with his staff whenever they needed water and twelve springs of sweet water - three on each side - gushed out of it to serve the twelve tribes of Bani Isra'il, thus avoiding all disputes. At the end of their journeys wherever they camped, they found that the square stone was there already. (Qurtubi)
According to the present narration of this Hadith-ul-Futun, Sayyidna Ibn ` Abbas ؓ had attributed it to the Holy Prophet ﷺ . That Sayyidna Ibn ` Abbas ؓ did not tell this story on his own, or after hearing it from someone else is the correct view in my opinion which is supported by the following event:
When Sayyidna Mu'awyia ؓ heard this Hadith from Sayyidna Ibn ` Abbas ؓ ، he denied the truth of that part of the story which said that while the men of the Pharaoh were unable to find any clue which could lead them to the murderer of the Egyptian (i.e. Sayyidna Musa علیہ السلام), it was disclosed by the second Egyptian with whom the Isra'ili 6f the previous day was fighting. Sayyidna Mu'awyia's objection was that the Egyptian being ignorant of the previous day's murder could not have known and disclosed the name of Sayyidna Musa (علیہ السلام) as the murder. The only witness to the event was the Isra'i1i.
When Sayyidna Mu` awyia expressed his doubts about this part of the Hadith Sayyidna Ibn ` Abbas ؓ got angry and took the former by the hand and brought him to Sa'd Ibn Malik Zuhri and asked him if he remembered the occasion when the Holy Prophet ﷺ related the story about the murdered Egyptian. When Sa'd Ibn Malik replied in the affirmative he asked him, "Now tell me whether it was the Isra'ili or the Egyptian who brought information about the murderer to the Pharaoh"?, Sa'd Ibn Malik ؓ replied that it was the Egyptian because he had heard the Isra'ili say that the murder was committed by Sayyidna Musa (علیہ السلام) and reported the matter to the Pharaoh. Imam Nasa'i has reproduced this long Hadith in کتاب التفسیر of his larger book Al-Sunan al-Kubra.
Tabari and Ibn Abi Hatim have both reproduced this Hadith in detail in their Commentaries and have expressed the view that it is not مَرفُوع ( marfu' ) i.e. it is not mentioned by the Holy Prophet ﷺ but is in the words of Sayyidna Ibn ` Abbas ؓ عنہما which he has taken from those Isra'i1i traditions of Ka` b al-Ahbar whose reproduction and narration is permissible. It is true, however, that at places it contains sentences of the Holy Prophet ﷺ . Ibn Kathir has reproduced this Hadith in his Commentary and after giving his own arguments says that, like Tabari and Ibn Abi Hatim, Sheikh Abul Hajjaj Mizzi also believes that this tradition is مَوقُوف which means that it is a saying of Sayyidna Ibn ` Abbas ؓ and not of the Holy Prophet ﷺ .
The results, lessons and the great benefits to be obtained from the story of Sayyidna Musa (علیہ السلام)
The importance which the Qur'an attaches to the story of Sayyidna Musa (علیہ السلام) is evident from the fact that it is repeated frequently in several Surahs, the reason being that it contains numerous lessons for mankind, instances of high wisdom and unusual manifestation of the Supreme Power of Allah. All these things confirm a true believer in his beliefs, and provide for him practical and moral guidance. A brief account of some of these is given in the following paragraphs.
The Pharaoh's foolish plan and how Allah frustrated it
On being told that a boy born to the Isra'ilites would cause the overthrow of his Kingdom, the Pharaoh issued orders that all male children born among the Isra'ilies should be put to death. Later on for his personal and diplomatic reasons he modified those orders so that male children born in alternate years only were put to death. Allah had the power to bring about the birth of Sayyidna Musa (علیہ السلام) in the year in which the male children born to the Isra'ilies were spared, but He willed that the tyrant's brutal plan should recoil on himself. Therefore it was decreed that Sayyidna Musa (علیہ السلام) should be born in the year when the new born Isra'ili boys were to be put to death. Then Allah in His Supreme Wisdom created a situation in which the Pharaoh took Sayyidna Musa (علیہ السلام) under his care and brought him up in his own palace. While all the Isra'ili male children were being put to death lest any of them pose a threat to the Pharaoh's authority, Sayyidna Musa (علیہ السلام) grew up in the luxury of the royal palace where he was loved and respected by everyone.
Divine favours for the mother of Sayyidna Musa (علیہ السلام)
If Sayyidna Musa (علیہ السلام) had accepted the milk from any other wet-nurse he would have spent his early years in the Pharaoh's palace and his mother would have suffered great anguish at being separated from her son. Also he would have been nursed by an infidel woman. But an inscrutable decree of providence saved him from being nourished by an infidel woman and at the same time united him with his mother. The Pharaoh and his wife felt beholden to her and not only showered gifts on her but also gave her good remuneration for her services. By bringing Sayyidna Musa (علیہ السلام) to her own house she escaped the necessity of having to live in the Pharaoh's palace like any other servant. فَتَبَارَكَ اللَّـهُ أَحْسَنُ لْخَالِقِينَ
Good news for industrialists and traders
There is a Hadith according to which the Holy Prophet ﷺ said that an industrialist or a businessman who, while engaged in his trade also desired to win the good-will of Allah was like the mother of Sayyidna Musa (علیہ السلام) ، who nursed her own child and at the same time was paid for her services (Ibn Kathir). It means that if a mason who builds a mosque, a school or a building for public use is concerned only with his wages, he would receive it, but nothing more. But if he undertook to construct these buildings in preference to other jobs with the intention that these would be used for good purposes and would benefit pious persons then, like the mother of Sayyidna Musa (علیہ السلام) ، he would receive his wages as well as the religious benefit.
The chosen servants of Allah are gifted with a special attribute so that all who see them, love them
وَأَلْقَيْتُ عَلَيْكَ مَحَبَّةً مِّنِّي
And I have cast love on you from Myself - 20:39.
This verse suggests that Allah bestows upon his chosen servants a special grace which causes all men, friend or foe, to love them. Of course, the prophets enjoy this grace to a much greater degree, but many saints are also known to have possessed it.
Why was the murder of the Egyptian by Sayyidna Musa (علیہ السلام) regarded as a sin?
When Sayyidna Musa (علیہ السلام) saw an Egyptian infidel fighting an Israili Muslim, he struck the former with a blow causing his death. He described this act as an act of Shaitan and prayed to Allah for forgiveness and Allah accepted his prayer.
Here is a point for consideration by jurists. This Egyptian was an infidel and a citizen of a non-Muslim state who had no peace agreement between him and Sayyidna Musa (علیہ السلام) . Also he could not be given the status of a ذِمِّی (Dhimmi: A non-Muslim under Muslim rule) who is entitled to full protection from the Muslims. He was a non-Muslim citizen of دار الحرب (Enemy country) and according to Muslim law killing such a person does not constitute a sin. So why was the murder of the Egyptian described as an act of Shaitan and a sin?
In none of the commentaries has this issue been brought up for consideration. Some time back, at the behest of Hadrat Maulana Ashraf ` Ali Thanavi (رح) began writing my book احکام القراٰن and when I came to this issue, I sought his guidance, and his explanation was that although there was no covenant between Sayyidna Musa (علیہ السلام) and the Egyptian nor did he enjoy the status of a Dhimmi (a non-Muslim citizen of a Muslim state) yet neither of them was the head of a state. They were both subjects of the Pharaoh and at peace with each other. This was for all practical purposes an implied covenant between the two of them. Thus the murder of the Egyptian was in the nature of violation of the implied compact and therefore a sin. And since the murder was not deliberate but accidental, it does not adversely affect the sanctity of his Prophethood. For this reason in pre-partition India when both the Muslims and the Hindus lived under the British rule, Hadrat Maulana Thanavi (رح) did not consider it lawful for the Muslims to take the life or property of a Hindu.
Helping the weak and public service have their own rewards both in this world and in the hereafter
When Sayyidna Musa (علیہ السلام) reached the outskirts of Madyan, he noticed two girls who stood aside because they were too weak to contend against men and water their goats. These girls were complete strangers to him and he himself was a homeless wanderer. But being a decent man he was prompted to come to their help. He watered their goats and by this act of kindness he gained the pleasure of Allah. And his worldly reward was that Sayyidna Shu'aib (علیہ السلام) gave him his daughter in marriage.
The philosophy and benefits of a situation in which one Messenger was an employee and the other an employer
Sayyidna Musa (علیہ السلام) came to the house of Sayyidna Shu'aib علیہ السلام an honoured guest. After sometime when he felt sufficiently secure from pursuit by the Pharaoh's soldiers, Sayyidna Shu'aib (علیہ السلام) at the suggestion of his daughter, offered him employment on wages. This offer embodies a deep philosophy from Allah and guidance for mankind.
First: Sayyidna Shu'aib (علیہ السلام) was a Prophet of Allah Ta` ala and it was not beyond his means to entertain a traveler for sometime without asking for recompense. But it seems that by prophetic wisdom he had perceived that being a person of noble character Sayyidna Musa (علیہ السلام) would not accept his hospitality much longer and would move to some other place where he might suffer hardship. He therefore made a straight offer of employment. Here is a lesson that it is not proper to become a burden on somebody's hospitality for long periods.
Second: Allah Ta` ala had chosen Sayyidna Musa (علیہ السلام) for the grant of prophethood, and although toil and hard labour are neither the pre-conditions for prophethood, nor can the prophethood be obtained by any amount of exertion and effort, because it is a pure gift from Allah, yet His Supreme Wisdom had decreed that the prophets should also undergo a period of strenuous physical labour as a means of character building and for reforming others. The life of Sayyidna Musa (علیہ السلام) had been spent in comfort and luxury and since he was destined to be a leader of mankind and to reform their moral life, his service with Sayyidna Shu'aib (علیہ السلام) was to accustom him to hard work and to prepare him for the great mission for which Allah had chosen him.
Third: Sayyidna Musa (علیہ السلام) was given the task of tending the flocks of goats of Sayyidna Shu'aib (علیہ السلام) . It is rather strange that many prophets have, at one time or the other, performed similar duties. Now a goat often breaks away from the main flock to the great annoyance of the shepherd. If he lets it stray it may be lost or even fall prey to a wolf, and if he punishes it, he may cause injury to the delicate animal. Therefore he has to be very patient with his flock. The same is the case with prophets; they can neither ignore the errant humanity nor can they be too severe in disciplining them. They have to conduct themselves with great patience and forbearance.
How to choose the best man for a job
The daughter of Sayyidna Shu'aib علیہ السلام suggested to her father that he should employ Sayyidna Musa (علیہ السلام) in his service as the latter was both strong and honest قوی ، امین . The word قَوِی (qawiyy: strong) is applied to a person who is strong and has ability to perform satisfactorily the duties which are entrusted to him, and (amin, honest) means that the record of his past life proves his honesty and integrity.
These two brief words, if considered in depth, cover all the qualities for selecting a person for different jobs and offices, public or private. In some cases even the detailed parameters laid down for the selection of employees in contemporary institutions are not so comprehensive as these two words are. Honesty, in particular, is something totally neglected today when selecting a candidate, the entire importance being given to academic degrees only. The corruption, disorder and mismanagement seen in public and private institutions at present is mainly caused by neglecting honesty and integrity in the employees. If a person is qualified and wise, but devoid of honesty, he may devise ways to protect himself from rules against his inefficiency and corruption. This is exactly what has rendered many public and private institutions inefficient and corrupt. Islam has therefore laid great emphasis on honesty and integrity, the blessings of which have been witnessed by the world through the centuries.
Difference between the approach of magicians and that of the prophets
The address which the Pharaoh delivered to his magicians in which he warned them of the threat to the country called for a patriotic response from the magicians, but they exploited the situation and negotiated their reward in case they gained victory over Sayyidna Musa (علیہ السلام) . On the other hand the prophets declare openly that they do not expect any reward for their services.
وَمَا أَسْأَلُكُمْ عَلَيْهِ مِنْ أَجْرٍ
I do not claim from you any reward for it - 26:109
Among the many factors for the success of their mission is the denial of all material rewards for their services. Nowadays the non- payment of remuneration to scholars, jurists, preachers etc. from Government sources has compelled them to accept payment for their services which, though permitted by the later jurists, has reduced the effectiveness of their mission.
Truth about the magic of the Egyptian magicians
The Egyptian magicians caused their sticks and ropes to appear as if they had really turned into snakes. The question is whether they were in reality turned into snakes. The Qur'an says:
يُخَيَّلُ إِلَيْهِ مِن سِحْرِهِمْ أَنَّهَا تَسْعَىٰ
Seemed to him, due to their magic as if they were running - 20:66.
This shows that they did not really become snakes, but it was some kind of mesmerism which cast a hypnotic spell on those present, to whom they appeared as running snakes. This, of course, does not mean that things or substances cannot be transformed by magic, but the Egyptian magicians did not possess these powers.
Division into tribes in matters of social life is not censurable
Islam has condemned the notion that regional, linguistic, ethnic and tribal divisions become the basis of nationalism. It has encouraged in all possible manners the elimination of all such differences and prejudices. The very foundation of Muslim polity rests on Islamic nationalism where people of diverse description, race, lineage and culture constitute one single nation. The first step which the Holy Prophet ﷺ took when laying down the foundations of the Islamic state at Madinah was to unite the Muhajirs and the Ansar into a single bond of brotherhood. In his last sermon (حجَّۃ الوداع) he laid down the rule, for all times to come, that prejudices and divisions based on geographical region, race and language are the idols which Islam has demolished. Nevertheless, their distinctions in the matters of social life have been duly recognized and permitted within reasonable limits. This is to avoid any hardship for the people due to the fact that the customs of living, dress, food etc. vary from one area to the other and from one tribe to another.
The Isra'ilites whom Sayyidna Musa (علیہ السلام) led out of Egypt were divided into twelve tribes and when crossing the river on their flight twelve passageways were cleared, one for each tribe. Similarly in the plain of Tih (the waterless desert where Bani Isra'il wandered for forty years) the stone, by a miracle shot forth twelve springs of water in order that the twelve tribes of Bani Isra'il might not engage in strife over the use of water.
Appointment of a deputy to manage the affairs of a community
When Sayyidna Musa (علیہ السلام) parted from his people in order to engage himself in prayers at the mount of Tur for thirty days, he appointed Sayyidna Harun (علیہ السلام) as his deputy during his absence and commanded his people to obey the latter in all matters, so that disputes and quarrels might not rise among them. This shows that when the head of a community or a family proceeds on a journey, he should, following the practice of the prophets, appoint a deputy to maintain order and discipline among them.
A disagreeable course of action may temporarily be adopted if it prevents disruption among Muslims
When Bani Isra'il started worshipping the calf during the absence of Sayyidna Musa (علیہ السلام) ، Sayyidna Harun (علیہ السلام) remonstrated with them but did not go to the extent of severing all relations with them and his justification was that any harsh action by him would have caused a split among the Bani Isra'il.
إِنِّي خَشِيتُ أَن تَقُولَ فَرَّقْتَ بَيْنَ بَنِي إِسْرَائِيلَ وَلَمْ تَرْقُبْ قَوْلِي
"I feared that you would say, 'You have caused discord among the children of Isra'il it and did not observe my advice". (20:94)
Sayyidna Musa (علیہ السلام) accepted this explanation and prayed to Allah in favour of his brother. It leads to the principle that it is permissible to take a lenient view against an evil as a temporary expediency to prevent discord and strife among Muslims.
A vital principle of Prophetic Mission
When ordering Sayyidna Musa and Sayyidna Harun (علیہم السلام) to go to Egypt and invite the Pharaoh to the path of righteousness, Allah also enjoined upon them to adopt a soft attitude toward him. فَقُولَا لَهُ قَوْلًا لَّيِّنًا لَّعَلَّهُ يَتَذَكَّرُ أَوْ يَخْشَىٰ (So, speak to him in soft words. May be, he takes to the advice or fears [ Allah ] - 20:44). Here an important principle has been enunciated that those who wish to reform people and lead them to a life of virtue should always be gentle and amiable towards their opponents however obstinate and perverse they may be. By such methods alone can they be persuaded to give heed to the message brought to them by the prophets.
The Pharaoh, who claimed to be a god, was also absolutely guilty of the massacre of thousands of Isra'ili children just to safeguard his life and his Kingdom. But when Allah sent the two messengers to him, He gave them a guideline, namely that they should talk to him in a gentle and persuasive manner so that he might ponder and reflect on the message which they had brought to him. This guideline was emphasized in spite of the fact that Allah knew that the Pharaoh would never give up his obduracy nor his perverse ways. Here the intention was to bind the prophets to a conduct which might induce people to reflect and ultimately instill the fear of Allah in their hearts.
An unfortunate tendency is in vogue among the scholars of criticizing each other which they regard as a service to Islam. There is a need for curbing this tendency and the true teaching of Islam should be adopted.
I Ja sam te, o Musa, izabrao za Svog poslanika koji će dostaviti Moju poslanicu ljudima i postupati sukladno Mom šerijatu.
Aku juga telah memilihmu menjadi seorang rasul-Ku, untuk menyampaikan kepada manusia apa yang Aku wahyukan kepadamu.
I have selected you as My messenger to convey to people the revelation I sent to you.
Sana vahyettiğimi insanlara tebliğ etmen için resulüm olarak seni seçtim.
Te he elegido como Mi Mensajero para transmitir a la gente la revelación que te envíe.
Puis Je t’ai choisi afin que tu sois le messager que J’envoie aux gens afin de transmettre ce que je Lui révèle.
Và TA (Allah) đã chọn Ngươi (Musa) làm một vị Sứ Giả rao truyền các lời mặc khải của TA đến nhân loại.
E ti scelsi come Messaggero da parte Mia, che comunicasse alla gente ciò che ti ho rivelato.
Pumili Ako sa iyo upang ikaw ay maging isang sugo para sa Akin, na magpapaabot ka sa mga tao ng ikinasi Ko sa iyo.
Partite, o Mūsā, tu e tuo fratello Hārūn, con i Nostri Segni, che testimoniano la Nostra Potenza e la Nostra Unicità, e non esitare ad invitare la gente a Me e ad adorarmi.
Này Musa, Ngươi và anh của Ngươi - Harun hãy lên đường, với các Phép Lạ chứng tỏ quyền năng và tính duy nhất của TA (Allah), hai ngươi chớ yếu đuối trong việc kêu gọi mọi người đến với TA và chớ xao lãng trong việc nhớ đến TA.
Pumunta ka mismo, O Moises, at ang kapatid mong si Aaron kalakip ng mga tanda Kong nagpapatunay sa kakayahan Ko at kaisahan Ko. Huwag kayong dalawang manghina sa pag-aanyaya tungo sa Akin at sa pag-alaala sa Akin.
Go, you - O Moses - and your brother Aaron, with My signs indicating Allah’s Power and Oneness, and do not slacken in calling towards Me and in remembering Me.
42- “Sen ve kardeşin âyetlerimle/mucizelerimle gidin ve Beni anmakta gevşeklik göstermeyin.”
43- “Firavun’a gidin. Çünkü o azmıştır.”
44- “Ona yumuşak söz söyleyin, belki düşünüp öğüt alır yahut korkar.”
45- Dediler ki:“Ey Rabbimiz! Bize karşı aşırı gitmesinden veya azgınlığını artırmasından korkuyoruz.”
46- Buyurdu ki:“Korkmayın, çünkü ben sizinle beraberim. (Her şeyi) işitir ve görürüm.”
42. Allah, Mûsâ aleyhisselam’a hatırlatmış olduğu dini ve dünyevi ni’met ve ihsanları dile getirdikten sonra ona şöyle emretti:“Sen ve kardeşin” Hârûn “âyetlerimle/mucizelerimle” hakka ve onun güzelliğine, batıla ve onun çirkinliğine delalet eden, tarafımdan verilmiş olan âyetlerimle; el, asa ve dieğr dokuz mucize ile birlikte Firavun’a ve onun çevresindeki ileri gelenlere “gidin. Beni anmakta gevşeklik göstermeyin.” Beni bana vaadettiğiniz şekilde sürekli anın, onu sürdürün, bu hususta tembellik ve gevşeklik göstermeyin. Çünkü siz:“Tâ ki seni çok tesbih edelim. Seni çok analım.” demiştiniz. Şüphesiz Allah’ı anmak, bütün işlere karşı bir yardım ve destektir. Allah’ı anmak, işleri kolaylaştırır ve yükü hafifletir.
43. “Firavun’a gidin. Çünkü o azmıştır.” Küfür ve azgınlığında, zulüm ve saldırganlığında haddi aşmış, sınır tanımaz hale gelmiştir.
44. “Ona yumuşak söz söyleyin.” Yumuşaklıkla, nazik, latif, ağır gelmeyecek sözler söyleyin. Sözleriniz edeplice olsun, kaba ve bayağı olmasın. Konuşmanızda kabalık, fiillerinizde de haşinlik olmasın. “Belki” yumuşak söz sebebiyle kendisine fayda verecek şeyleri “düşünüp öğüt alır” ve onları yerine getirir; “yahut” kendisine zarar verecek şeylerden “korkar” ve onları terk eder. Çünkü yumuşak söz söylemek, buna davet eder. Kaba söz söylemek ise dinleyeni o sözü söyleyenden uzaklaştırır. Yüce Allah, bu yumuşak sözün ne olduğunu bir başka buyruğunda şöyle açıklamaktadır:“De ki: Arınmak ister misin? İster misin ki sana Rabbine giden yolu göstereyim de böylece (O’ndan) korkasın.”(en-Naziat, 79/18-19) Hiç şüphesiz bu sözlerde düşünen kimsenin açıkça göreceği şekilde bir incelik ve yumuşaklık vardır ve bu sözler, kaba da değildir. Evvela davetini hiçbir kimsenin herhangi bir şekilde kötü karşılamayacağı, teklif ve danışma anlamında bir soru şeklinde ifade etmiştir. Daha sonra aslı şirkten temizlenmek olan “arınmaya”, çeşitli pisliklerden temizlenmeye davet etti ki her bir selim akıl bunun gereğini elbette kabul eder. Bununla birlikte “Ben seni arındırayım” dememiş, “Arınmak ister misin?” deyip bunu ona nispet etmiştir. Daha sonra onu kendisini yetiştirip besleyen, şükür ile karşılık verilmesi gereken açık ve gizli nimetleri ona ihsan eden Rabbinin yoluna davet edip bu nimetleri de söz konusu ederek şöyle demiştir:“İster misin ki sana Rabbine giden yolu göstereyim de böylece (O’ndan) korkasın.” Firavun, güzelliği kalpleri etkileyen bu yumuşak sözleri kabul etmeyince artık hiçbir öğüdün ona fayda vermeyeceği ortaya çıkmış oldu. Onun için de Yüce Allah, onu güçlü ve muktedir olanın yakalayışı ile yakaladı.
45. “Dediler ki: “Ey Rabbimiz!” daha senin risaletini tebliğ etmeden ve delili ortaya koymadan önce “Bize karşı aşırı gitmesinden” acele tarafından bizi cezalandırıp başımıza bir iş getirmesinden “veya azgınlığını artırmasından” Hükümranlığı, saltanatı, orduları ve yardımcıları sebebiyle hakka karşı inatlaşıp iyice azgınlaşmasından “korkuyoruz.”
46. “Buyurdu ki:” Size karşı aşırı gitmesinden “Korkmayın, çünkü ben sizinle beraberim. (Her şeyi) işitir ve görürüm.” Yani siz benim korumam ve gözetimim altındasınız. Sözlerinizi işitir, bütün hallerinizi görürüm. Ondan asla korkmayın. Böylelikle korkuları gitti, Rablerinin vaadiyle kalpleri huzur ve sükûn buldu.
I naredio je Musau da on i brat njegov Harun idu, s dokazima koji ukazuju na to da je Allah, džellešanuhu, jedan jedini svemogući Bog, naredivši im da uvijek spominju Boga i da ostanu snažni kad je riječ o dostavljanju vjere.
Vayan, tú Moisés y tu hermano Aarón, con Mis signos que indican el Poder y la Unicidad de Al-lah, y no dejen de invitar a la gente a creer en Mi, ni dejen de recordarme.
"Pergilah kamu beserta saudaramu dengan membawa ayat-ayatKu, dan janganlah kalian berdua lalai dalam mengingatKu. Pergilah kamu berdua kepada Fir'aun, sesungguhnya dia telah melampaui batas; maka berbicaralah kamu berdua kepadanya dengan kata-kata yang lemah lembut, mudah-mudahan dia ingat atau takut." Berkatalah mereka berdua, "Ya Rabb kami, sesung-guhnya kami khawatir bahwa dia segera menyiksa kami atau akan bertambah melampaui batas." Allah berfirman, "Jangan kamu berdua khawatir, sesungguhnya Aku beserta kamu berdua, Aku mendengar dan melihat." (Thaha: 42-46).
(42) Ketika Allah menceritakan mengenai kenikmatan yang dilimpahkan kepada Musa, yang bersifat agamis maupun duniawi, Allah berfirman kepadanya, ﴾ ٱذۡهَبۡ أَنتَ وَأَخُوكَ ﴿ "Pergilah kamu beserta saudaramu," yaitu Harun ﴾ بِـَٔايَٰتِي ﴿ "dengan membawa ayat-ayatKu," yaitu tanda-tanda kebesaran yang berasal dariKu yang mengindi-kasikan kepada al-haq, dan keindahannya, serta (mengindikasikan) buruknya rupa kebatilan, seperti tipu daya, tongkat dan lainnya, sejumlah sembilan tanda-tanda kekuasaan menuju Fir'aun dan pembesar-pembesarnya. ﴾ وَلَا تَنِيَا فِي ذِكۡرِي 42 ﴿ "Dan janganlah kalian ber-dua lalai dalam mengingatKu," maksudnya janganlah kalian kendor semangat dan jangan malas untuk senantiasa berdzikir kepadaKu dengan cara menjaga kontinyuitasnya. Pegangi hal ini terus, seba-gaimana janji kalian berdua untuk selalu melakukannya, ﴾ كَيۡ نُسَبِّحَكَ كَثِيرٗا 33 وَنَذۡكُرَكَ كَثِيرًا 34 ﴿ "supaya kami banyak bertasbih kepadaMu dan banyak mengingatMu." Sesungguhnya dzikir kepada Allah mendatangkan kemudahan dalam menangani seluruh urusan, menggampangkan urusan dan meringankan beban tanggungan.
(43) ﴾ ٱذۡهَبَآ إِلَىٰ فِرۡعَوۡنَ إِنَّهُۥ طَغَىٰ 43 ﴿ "Pergilah kamu berdua kepada Fir'aun, sesungguhnya dia telah melampaui batas," maksudnya telah melebihi batas kenormalannya (sebagai manusia) dalam kekufuran, arogansi, tindak aniaya, dan permusuhan.
(44) ﴾ فَقُولَا لَهُۥ قَوۡلٗا لَّيِّنٗا ﴿ "Maka berbicaralah kamu berdua kepadanya dengan kata-kata yang lemah lembut," yaitu perkataan yang enak (di-dengar), lunak, dengan kelembutan, persuasif, etika dalam tutur kata, tanpa ada unsur kekejian, pamer kekuatan dan kekerasan dalam perkataan, serta sikap kasar dalam tindakan. ﴾ لَّعَلَّهُۥ ﴿ "Mudah-mudahan," melalui perkataan yang lembut ﴾ يَتَذَكَّرُ ﴿ "dia ingat," ten-tang perkara-perkara yang bermanfaat bagi dirinya hingga ter-gugah untuk mengerjakannya ﴾ أَوۡ يَخۡشَىٰ 44 ﴿ "atau takut," akan segala sesuatu yang membahayakan dirinya sehingga meninggalkannya. Sesungguhnya tutur kata yang lembut akan mengundang peru-bahan itu, dan omongan yang kasar akan melahirkan antipati pada dirinya. Tutur kata yang lunak ini diperjelas dalam Firman Allah,
﴾ فَقُلۡ هَل لَّكَ إِلَىٰٓ أَن تَزَكَّىٰ 18 وَأَهۡدِيَكَ إِلَىٰ رَبِّكَ فَتَخۡشَىٰ 19 ﴿
"Maka katakanlah (kepada Fir'aun), 'Adakah keinginan bagimu untuk membersihkan diri (dari kesesatan). Dan kamu akan kupimpin ke jalan Rabbmu agar kamu takut kepadaNya'." (An-Nazi'at: 18-19).
Sesungguhnya ungkapan di atas memuat sisi kelembutan dan kemudahan tanpa ada unsur keburukan yang sangat jelas sekali bagi orang yang merenunginya. Beliau memulai dengan kata ﴾ هَل ﴿ "Apakah," yang menandakan tawaran dan ajakan diskusi, yang tiada seorang pun membencinya. Beliau mengajaknya untuk me-nyucikan dan membersihkan diri dari kotoran-kotoran (maknawi), yang intinya adalah membersihkan diri dari kesyirikan yang bisa disambut oleh setiap akal yang sehat. Beliau tidak mengatakan, "Aku akan membersihkan dirimu." Akan tetapi berkata, ﴾ تَزَكَّىٰ ﴿ "engkau membersihkan diri," engkaulah orang yang menjalankannya. Selanjutnya, beliau mengajaknya menuju jalan Rabbnya yang telah merawat dan mencurahkan kenikmatan padanya dengan kenik-matan lahiriah dan batiniah, yang sudah sepantasnya timbal balik-nya yaitu rasa syukur dan mengingat nikmat-nikmat itu. Allah سبحانه وتعالى berfirman, ﴾ وَأَهۡدِيَكَ إِلَىٰ رَبِّكَ فَتَخۡشَىٰ ﴿ "Dan kamu akan kupimpin ke jalan Rabb-mu agar kamu takut kepadaNya." Ketika dia tidak mau menerima perkataan yang lembut yang keindahannya sanggup memikat hati, maka dapat diketahui bahwa peringatan sudah tidak mempan lagi baginya. Allah pun menyiksanya dengan siksaan Dzat Yang Maha-perkasa lagi Mahakuasa.
(45) ﴾ قَالَا رَبَّنَآ إِنَّنَا نَخَافُ أَن يَفۡرُطَ عَلَيۡنَآ ﴿ "Berkatalah mereka berdua, 'Ya Rabb kami, sesungguhnya kami khawatir bahwa dia segera menyiksa kami'," maksudnya menyegerakan siksaan dan menimpakannya pada kami sebelum kami menyampaikan risalah-risalahMu kepada-nya dan menegakkan hujah atas dirinya. ﴾ أَوۡ أَن يَطۡغَىٰ 45 ﴿ "Atau akan bertambah melampaui batas," maksudnya semakin angkuh terhadap kebenaran dan melampaui batas dengan kerajaan, kekuasaan, pasukan, dan para pendukungnya.
(46) ﴾ قَالَ لَا تَخَافَآۖ ﴿ "Allah berfirman, 'Jangan kamu berdua khawa-tir'," dia akan menyegerakan siksaan pada kalian berdua, (karena) ﴾ إِنَّنِي مَعَكُمَآ أَسۡمَعُ وَأَرَىٰ 46 ﴿ "sesungguhnya Aku beserta kamu berdua, Aku mendengar dan melihat," maksudnya kalian berdua di bawah per-lindungan dan perhatianKu dari (kejahatan)nya. Aku mendengar perkataan kalian berdua, dan melihat semua kondisi kalian berdua, maka janganlah kalian takut. Maka rasa takut sirna dari mereka dan hati mereka menjadi tentram dengan janji Rabb mereka.
Pergilah engkau -wahai Musa- beserta saudaramu, Harun dengan membawa tanda-tanda dan mukjizat yang menunjukkan kekuasaan dan keesaan-Ku, serta jangan sekali-kali kalian berdua lemah dalam berdakwah ke jalan-Ku dan lalai dari mengingat-Ku.
Ô Moïse, pars avec ton frère Aaron accompagnés de Nos signes prouvant le pouvoir et l’Unicité d’Allah et ne faiblissez pas lorsque vous prêchez Mon Message et Me mentionnez.
-Ey Musa!- Sen ve kardeşin Harun, Allah'ın kudret ve vahdaniyetine delalet eden ayetlerimizle gidin. Bana davet etmede ve beni zikretmede gevşek davranmayın.
Siz ikiniz Firavun'a gidin. Şüphesiz ki o küfürde haddi aşmış ve Allah'a karşı isyan etmiştir.
Pergilah kalian berdua kepada Firaun, sesungguhnya dia benar-benar telah melampaui batas dalam kekafiran dan kedurhakaan terhadap Allah.
Go to Pharaoh, for he has overstepped the bounds in disbelief and rebellion against Allah.
Preséntense al Faraón, porque él se ha extralimitado en su incredulidad y rebelión contra Al‑lah.
Allah, džellešanuhu, naredio je Musau i njegovom bratu Harunu da pođu faraonu jer se bio osilio na Zemlji i prelazio granice u nevjerstvu, nasilju i širenju neredu.
Rendez-vous auprès de Pharaon car sa mécréance et sa rébellion ont outrepassé les limites.
Pumunta kayong dalawa kay Paraon sapagkat tunay na siya ay lumampas sa hangganan sa kawalang-pananampalataya at paghihimagsik kay Allāh.
Này Musa, Ngươi hãy đi gặp Pha-ra-ông, quả thật, hắn là một tên vượt quá giới hạn trong sự vô đức tin và chống lại Allah.
Andate dal Faraone: in verità ha superato i limiti della miscredenza e della superbia verso Allāh.
Parlategli con un linguaggio moderato, privo di aggressività, nella speranza che si ravveda, tema Allāh e si penta.
Hai ngươi hãy nói hắn (Pha-ra-ông) bằng lời lẽ nhã nhặn, chớ dùng ngôn từ thô lỗ, hy vọng hắn thức tỉnh, biết sợ Allah mà quay đầu sám hối.
Saka magsabi kayong dalawa sa kanya ng isang pagsasabing mabait na walang karahasan, sa pag-asang magsaalaala siya at mangamba siya kay Allāh para magbalik-loob siya.
Ona, içinde sertlik olmayan güzel söz söyleyin. Umulur ki öğüt alır ve Allah'tan korkar da tövbe eder.
Allah im je stavio u obavezu da se faraonu obrate na lijep način i blago, a ne strogo i grubo, da bi faraon što lakše i što prije prihvatio poziv.
Lalu ucapkanlah kepadanya perkataan yang lembut, tidak kasar dan keras, dengan harapan agar ia sadar dan takut kepada Allah, lalu bertobat kepada-Nya.
Dites-lui des paroles douces sans agressivité, peut-être qu’il se rappellera, Me craindra et finira par se repentir.
When, after a series of testing experiences, Moses reached the final stage of maturity, God assigned to him prophethood, so that he might communicate the divine message to man. Moses was given two pieces of advice—that he should never be remiss in the remembrance of God and that he should never be coercive in the performance of the mission of communicating the message of God to man. Remembrance of God means belief in God being so all-pervasive that the thought of God comes to mind, time and time again. Every observation a man makes and every incident in his life should, coupled with his God-consciousness, be the cause of awakening for him. While ordinary people live on material food, the preacher of Truth lives on the remembrance of God. Remembrance of God is an asset to the faithful (mu’min) and to the missionary alike. The second essential element is the adoption of a lenient approach in the communication of divine message to man. The very fact that Moses was so instructed when he had to approach such an arrogant person as Pharaoh shows that a tactful and considerate attitude in mission work is an absolute requirement in all cases. Even arrogance or harsh behaviour on the part of those who are the addressees, does not give the missionary any right to deviate from being kind and understanding in his approach.
Háblenle cortésmente, sin dureza, para que pueda prestar atención, temer a Al-lah y arrepentirse”.
Speak to him gently without harshness, in the hope that he may take heed, fear Allah and repent.
Musa's fear of Fir`awn and Allah's strengthening Him
Allah, the Exalted, informs that Musa and Harun pleaded to Allah, expressing their grievance to him:
إِنَّنَا نَخَافُ أَن يَفْرُطَ عَلَيْنَآ أَوْ أَن يَطْغَى
(Verily, we fear lest he should hasten to punish us or lest he should transgress.) They meant that Fir`awn might seize them unexpectedly with a punishment, or transgress against them by tormenting them, when they actually did not deserve it. Ad-Dahhak reported from Ibn `Abbas that he said that transgress here means, "To exceed the bounds."
قَالَ لاَ تَخَافَآ إِنَّنِى مَعَكُمَآ أَسْمَعُ وَأَرَى
(He (Allah) said: "Fear not, verily, I am with you both, hearing and seeing.") meaning; "Do not fear him (Fir`awn), for verily, I am with you and I hear your speech and his speech as well. I see your place and I see his place as well. Nothing is hidden from Me of your affair. Know that his forehead is in My Hand, and he does not speak, breathe, or use any force, except by My leave and after My command. I am with you by My protection, My help and My support."
فَأْتِيَاهُ فَقُولاَ إِنَّا رَسُولاَ رَبِّكَ
(So go you both to him, and say: "Verily, we are both Messengers of your Lord...")
Musa admonishes Fir`awn
Concerning his statement,
قَدْ جِئْنَـكَ بِـَايَةٍ مِّن رَّبِّكَ
(indeed, We have come with a sign from your Lord!) meaning with evidence and a miracle from your Lord.
وَالسَّلَـمُ عَلَى مَنِ اتَّبَعَ الْهُدَى
(And peace will be upon him who follows the guidance!) meaning, `peace be upon you if you follow the guidance.' Because of this, when the Messenger of Allah ﷺ wrote a letter to Heraclius, the emperor of Rome, beginning with,
«بِسْمِ اللهِ الرَّحْمنِ الرَّحِيمِ، مِنْ مُحَمَّدٍ رَسُولِ اللهِ إِلَى هِرَقْلَ عَظِيمِ الرُّومِ، سَلَامٌ عَلَى مَنِ اتَّبَعَ الْهُدى، أَمَّا بَعْدُ، فَإِنِّي أَدْعُوكَ بِدِعَايَةِ الْإِسْلَامِ، فَأَسْلِمْ تَسْلَمْ يُؤْتِكَ اللهُ أَجْرَكَ مَرَّتَيْن»
(In the Name of Allah, the Most Gracious, the Most Merciful. From Muhammad, the Messenger of Allah ﷺ, to Heraclius the emperor of Rome. Peace be upon him who follows the guidance. Thus, to proceed: Verily, I invite you with the invitation of Islam. So accept Islam and you will be safe, and Allah will give you a double reward.) Due to this, Musa and Harun said to Fir`awn,
فَأْتِيَاهُ فَقُولاَ إِنَّا رَسُولاَ رَبِّكَ فَأَرْسِلْ مَعَنَا بَنِى إِسْرَءِيلَ وَلاَ تُعَذِّبْهُمْ قَدْ جِئْنَـكَ بِـَايَةٍ مِّن رَّبِّكَ وَالسَّلَـمُ عَلَى مَنِ اتَّبَعَ الْهُدَى - إِنَّا قَدْ أُوحِىَ إِلَيْنَآ أَنَّ الْعَذَابَ عَلَى مَن كَذَّبَ وَتَوَلَّى
(And peace will be upon him who follows the guidance! Truly, it has been revealed to us that the torment will be for him who denies, and turns away.) In His flawless revelation, Allah has revealed to us that torment is prepared exclusively for those who reject the signs of Allah and turn away from His obedience. As Allah says,
فَأَمَّا مَن طَغَى - وَءاثَرَ الْحَيَوةَ الدُّنْيَا - فَإِنَّ الْجَحِيمَ هِىَ الْمَأْوَى
(Then for him who transgressed all bounds, and preferred the life of this world, Verily, his abode will be Hellfire.) 79:37-39 Allah, the Exalted, also says,
فَأَنذَرْتُكُمْ نَاراً تَلَظَّى - لاَ يَصْلَـهَآ إِلاَّ الاٌّشْقَى - الَّذِى كَذَّبَ وَتَوَلَّى
(Therefore I have warned you of a blazing Fire. None shall enter it save the most wretched. Who denies and turns away.) 92:14-16 Allah also says,
فَلاَ صَدَّقَ وَلاَ صَلَّى - وَلَـكِن كَذَّبَ وَتَوَلَّى
(So he neither believed nor prayed! But on the contrary, he belied and turned away.) 75:31-32 This means that he denied with his heart and turned away by his actions.
Inquiets, Moïse et Aaron dirent à Allah: Nous craignons que Pharaon s’empresse de nous punir alors avant que nous ayons terminé de lui communiquer le message ou qu’il soit extrêmement injuste avec nous en nous mettant à mort ou en nous infligeant un autre supplice.
Moses and Aaron peace be upon them) said: We fear that he will quickly punish us before we can deliver Your message to him, or that he will exceed the limit in oppressing us by killing us or otherwise.
Musa i Harun rekoše: “Bojimo se, Gospodaru naš, da će nas faraon odmah kazniti i bojimo se da će odbiti istinu; možda će nas staviti na muke, ubiti nas i sl."
Moisés y Aarón u dijeron: “Tememos que él nos castigue precipitadamente antes de que podamos entregarle Tu mensaje, o que se extralimite al oprimirnos matándonos”.
Lalu berkatalah Musa dan Harun -'alaihimassalām-, "Sesungguhnya kami khawatir dia akan segera menyiksa kami sebelum mendakwahinya secara sempurna, atau akan bertambah melampaui batas dalam menzalimi kami dengan pembunuhan atau lainnya."
Musa ve Harun -aleyhimasselam- şöyle dediler: "Ona davetimizi tamamlamadan bizi cezalandırmada acele etmesinden, ölüm veya başka şeyler ile bize zulüm etmede haddi aşmasından korkuyoruz."
Commentary
Why was Sayyidna Musa (علیہ السلام) afraid?
The words إِنَّنَا نَخَافُ (We are afraid) signifies that here Sayyidna Musa (علیہ السلام) and Sayyidna Harun (علیہ السلام) expressed twofold fear before Allah. The first fear is pointed out by the word أَن يَفْرُطَ which means to cross all boundaries. So the meaning of the sentence is 'perhaps the Pharaoh would attack even before listening to us'. The other fear is mentioned with the words أَن يَطْغَىٰ - which means that Sayyidna Musa (علیہ السلام) was apprehensive that the Pharaoh might, after listening to his demands, become so refractory and perverse that he might speak about Allah in disrespectful terms.
It will be recalled that when prophethood was bestowed upon Sayyidna Musa (علیہ السلام) ، he had prayed to Allah to depute Sayyidna Harun (علیہ السلام) also to assist him in his mission, and Allah had accepted his prayer. At the same time Allah informed him سَنَشُدُّ عَضُدَكَ بِأَخِيكَ وَنَجْعَلُ لَكُمَا سُلْطَانًا فَلَا يَصِلُونَ إِلَيْكُمَا ' ("We make. your arm stronger through (the help of) your brother and will make for you the upper hand so they will not reach you (with any harm) "-28:35) and that whatever else he asked for was granted to him (قَدْ أُوتِيتَ سُؤْلَكَ يَا مُوسَىٰ ) "You have been granted your request 0 Musa" - 20:36. Among the things granted to him was شرح صدر (heart at peace) which means that he was made immune to fear. So, when he had received such firm assurances from Allah, how does one explain the fear expressed by him in this verse. One answer to this question is that the promise of victory and security from harm is rather vague in that victory may refer to success in debate with the Pharaoh and his men. It can also be argued that victory could come only if the Egyptians heard his arguments and reasoning, and saw his miracles but there was this possibility also that they might attack him before he had laid his arguments before them. Besides, شرح صدر does not mean elimination of natural fear.
The second point is that fear of fearsome things is a natural instinct and even prophets are not free from it in spite of their complete faith in the promises of Allah. Sayyidna Musa (علیہ السلام) himself was afraid to pick up his staff when it turned into a snake therefore Allah re-assured him with the word لَا تَخَف (do not be afraid). On all such occasions Allah removed their fears by propitious tidings. Three other verses: فَخَرَجَ مِنْهَا خَائِفًا يَتَرَقَّبُ (So, he went out of it (the city) in a state of fear, waiting (for what comes next) - 28:21) and فَأَصْبَحَ فِي الْمَدِينَةِ خَائِفًا (Then, next morning he was fearful, waiting [ for what comes next ] - 28:18) and فَأَوْجَسَ فِي نَفْسِهِ خِيفَةً مُّوسَىٰ (So Musa concealed some fear in his heart - 20:67) can also be quoted expressing the same fear. It was this natural fear which persuaded the Holy Prophet ﷺ to migrate to Madinah and some of his Companions ؓ to migrate first to Abbysinia and later to Madinah. In the Battle of Ahzab the Muslims were so overawed by the strength of their enemies that they dug a trench as a protective measure even though Allah had promised them victory on numerous occasions. The truth is that while they did not have the least doubt about their ultimate victory, the fear which they felt was the result of a spontaneous human impulse in the face of danger, and the prophets being human are not immune to this impulse.
Mūsā e Hārūn dissero, pace a loro: "In verità, noi temiamo che Egli affretti la punizione prima che la nostra predica lo raggiunga, o che superi i limiti dell'ingiustizia, uccidendoci o facendo altro"
Nagsabi sina Moises at Aaron – sumakanilang dalawa ang pagbati ng kapayapaan: "Tunay na kami ay nangangamba na magmadali siya sa kaparusahan bago ng pagkalubos ng paanyaya sa kanya o na lumampas siya sa hangganan sa paglabag sa amin sa katarungan sa pamamagitan ng pagpatay o iba pa."
Musa và Harun thưa với Allah: Quả thật bầy tôi sợ Pha-ra-ông ra lệnh bắt phạt bầy tôi trước khi bầy tôi hoàn thành việc kêu gọi y hoặc y sẽ giết hại bầy tôi.
Allah said,إِنَّنِي مَعَكُمَا أَسْمَعُ وَأَرَىٰ "I am surely with you both. I hear and I see." - 20:46) Here the word "with you" is used in the sense of divine help and support which human senses cannot perceive.
Sayyidna Musa (علیہ السلام) called upon the Pharaoh to embrace the True Faith and also to deliver the Bani Isra'il from bondage
This shows that the prophets have the duty of guiding mankind towards their salvation as well as to liberate their people from worldly and economic bondages. Therefore, in this verse Sayyidna Musa (علیہ السلام) is reminded of both these duties.
God created everything; and everything is performing the functions assigned to it by Him
This point calls for some elucidation which is given in the following lines. The guidance which Allah gives to the prophets and which is in the nature of a duty imposed upon them is a special kind of guidance which is addressed only to human beings and Jinns who are gifted with intellect. There is also another kind of guidance known as guidance of Takwin (creation) which every created thing possesses. Allah has given to fire, water, earth and air, and their compounds a special kind of feeling and perception which are not of the same nature as given to human beings and Jinns. This is the reason why the laws governing things which are permissible and those which are forbidden do not apply to them. Through this feeling and perception Allah has assigned duties to all created things and in obedience to this command of Takwin and guidance, the earth, the sky and every other created thing is busy performing its allotted tasks. Air, water, fire and earth are all fulfilling the purpose for which they were created. They do not deviate from their destined course except by the command of Allah. And when He so commands the fire turns into a bed of flowers (as for Sayyidna Ibrahim علیہ السلام), and water acts as fire as for the people of Sayyidna Nuh أُغْرِقُوا فَأُدْخِلُوا نَارًا - 71:25). Who has taught a newly born baby to draw milk from its mother's breast or to cry when hungry or in pain? It is this same Divine guidance which every created thing receives without any formal training.
In brief, every created thing has been programmed, by Allah, with a guidance of Takwin (creation) which it is genetically bound to follow and deviating from the same is beyond its power. The other kind of guidance which is given to the human beings and to Jinns is not inherent in the nature and thus, is not compulsory but optional. It is this freedom of choice which renders them liable to reward for good deeds and to punishment for their sins. The verse
Allāh disse loro. "Non temete, in verità Io sono con voi con il sostegno e l'aiuto; sentirò e vedrò ciò che accadrà tra voi e lui"
Allah phán với Musa và Harun: Hai ngươi chớ đừng sợ, quả thật, TA luôn ở bên các ngươi để phù hộ và giúp đỡ, TA luôn nghe và luôn thấy những gì diễn ra giữa hai ngươi và hắn.
Nagsabi si Allāh sa kanilang dalawa: "Huwag kayong dalawang mangamba. Tunay na Ako ay kasama sa inyong dalawa sa pag-aadya at pag-alalay; nakaririnig Ako at nakakikita Ako sa nangyayari sa pagitan ninyong dalawa at niya.
Al-lah les dijo a ellos: “No tengan miedo, porque Yo estoy con ustedes con mi ayuda y apoyo. Oigo y veo todo lo que ocurre.
Allah said to them: Do not be afraid, I am with you both with My help and support. I hear and see everything that occurs between you and him.
Allah berfirman kepada keduanya, "Janganlah kalian berdua khawatir karena Aku bersama kalian untuk menolong dan melindungi kalian. Aku akan mendengar dan melihat apa yang akan terjadi antara kalian dan dia.
Allah, džellešanuhu, objavio im je da se ne boje faraona, jer je On, Znalac svih tajni, s njima, daje im podršku i pomoć, čuje njihove riječi i vidi njihov položaj.
Allah leur répondit: Il n’y a pas lieu d’avoir peur, car Je vous accompagne par Mon soutien et Mon assistance. J’entendrai et je verrai ce qui se produira lorsque vous serez auprès de lui.
Yüce Allah o ikisine şöyle buyurdu: "Korkmayın! Şüphesiz ben yardım ve desteğim ile sizinle beraberim, sizin ile onun arasında ne olduğunu görür ve duyarım."
So go to him and tell him: We are the messengers of your Lord - O Pharaoh - so send the Israelites with us and do not punish them by killing their sons and letting their women live. We have brought to you a sign from your Lord proving our truthfulness. Safety from Allah’s punishment is for those who have faith and follow Allah’s guidance.
Allez donc à lui et dites: Ô Pharaon, nous sommes les messagers d’Allah. Laisse donc les Israélites partir en notre compagnie et cesse de tuer leurs enfants et de réduire leurs femmes en esclavage. Nous t’avons fourni la preuve manifeste de ton Seigneur qui prouve la véracité de nos propos. Que le châtiment d’Allah soit épargné à ceux qui croient et suivent la guidée d’Allah!
Así que vayan ante él y díganle: ‘Somos los Mensajeros de tu Señor para que dejes ir a los Hijos de Israel con nosotros y no los castigues matando a sus hijos y dejando con vida a sus mujeres. Les hemos traído un milagro de tu Señor que prueba nuestra veracidad. La protección contra el castigo de Al-lah será para aquellos que crean y sigan la guía de Al-lah’”.
Datangilah ia dan katakan kepadanya, 'Wahai Firaun! Sesungguhnya kami berdua adalah utusan Tuhanmu, maka lepaskanlah Bani Israil bersama kami, janganlah engkau menyiksa mereka dengan membunuh anak laki-laki mereka dan membiarkan hidup anak-anak perempuan mereka. Sungguh, kami datang kepadamu dengan membawa bukti dari Tuhanmu atas kejujuran kami dan membawa keselamatan dari azab Allah bagi orang yang beriman, lagi mengikuti petunjuk Allah.
47- “Artık ona gidin ve deyin ki: Şüphesiz biz Rabbinin rasûlleriyiz. İsrailoğullarını bizimle gönder ve onlara eziyet etme. Biz, sana Rabbinden bir mucize ile geldik. Selâmet, hidâyete uyanlaradır.”
48- “Zira bize: Azap, yalanlayanların ve yüz çevirenlerin üzerinedir, diye vahyedildi.”
47. “Artık ona gidin ve deyin ki...” Yani siz şu iki iş için gidin: onu İslâm’a davet etme ve şerefli bir halk topluluğu olan İsrailoğullarını onun zincirlerinden ve köleliğinden kurtama. Böylece özgürlüklerine kavuşsunlar, işlerinin dizginlerini kendi ellerine alsınlar ve Mûsâ da Allah’ın şeriat ve dinini uygulasın. “Biz sana Rabbinden” doğruluğumuza delil olan “bir mucize ile geldik.”“Derken Mûsâ asasını yere attı. Bir de ne görsünler o, koskoca bir yılan oluverdi. Elini de (koynundan) çıkardı, bir de ne görsünler o, bakanların karşısında bembeyaz parlıyor.”(A’raf, 7/107-108) Ayrıca Yüce Allah’ın onların mucizeleri ile ilgili anlattığı diğer hususlar da gerçekleşti. “Selâmet, hidâyete uyanlaradır!” Yani dosdoğru yola uyarak apaçık şeriat ile hidâyet bulan kimseler dünyada da âhirette de selâmete erişmiş olurlar.
48. “Zira bize: Azap, yalanlayanların ve yüz çevirenlerin üzerinedir, diye vahyedildi.” Yani Yüce Allah, bunu bize kendi nezdinden haber verdi, biz bunu kendiliğimizden söylemiyoruz. Allah’ın haberlerini ve peygamberlerin bildirdiklerini yalanlayarak onlara itaat etmekten ve tâbi olmaktan yüz çeviren kimselere azap vardır. Bu ifadelerde Firavun imana, tasdike ve onlara tâbi olmaya teşvik edilmekte, bunun aksini yapmaktan da korkutulmaktadır. Fakat bu öğütlerin ona hiçbir faydası olmadı. Rabbini inkâr edip kâfir oldu. Bu uğurda zulümle ve inatla mücadele etti.
I naredio je Musau i Harunu da obavijeste faraona da su njih dvojica izaslanici Gospodara svjetova, Koji je i njegov, faraonov, Gospodar, i da zatraže od njega da pusti sinove Israilove da ih ne muči ubijanjem muške i porobljavanjem ženske djece. I donijeli su faraonu očito znamenje, nadnaravno djelo koje ukazuje da su njih dvojica zbilja Božiji poslanici, rekavši mu da će u miru živjeti, na ovom svijetu, a biti siguran od kazne, na budućem svijetu onaj koji slijedi Pravu stazu.
O ikisi Firavun'un yanına gelerek şöyle dediler: "-Ey Firavun!- Biz Rabbimizin iki resulüyüz. İsrailoğulları'nı bizimle gönder, erkek çocuklarını öldürerek ve kadınlarını yaşatarak onlara eziyet etme. Rabbinden bizim doğruluğumuza delalet eden ayet getirdik. Allah'ın azabından ancak iman eden ve hidayete uyanlar güvende olurlar."
Kaya pumunta kayong dalawa sa kanya saka magsabi kayong dalawa sa kanya: 'Tunay na kami ay dalawang sugo ng Panginoon mo, O Paraon, kaya ipadala mo kasama sa amin ang mga anak ni Israel at huwag mo silang pagdusahin sa pamamagitan ng pagpatay sa mga anak nila at pagpapanatiling buhay sa mga kababaihan nila. Dumating nga kami sa iyo kalakip ng isang patotoo mula sa Panginoon mo sa katapatan namin. Ang katiwasayan mula sa parusa ni Allāh ay ukol sa sinumang sumampalataya at sumunod sa patnubay ni Allāh.
"Maka datanglah kamu berdua kepadanya (Fir'aun) dan katakanlah, 'Sesungguhnya kami berdua adalah utusan Rabbmu, maka lepaskanlah Bani Isra`il bersama kami, dan janganlah kamu menyiksa mereka. Sesungguhnya kami telah datang kepadamu dengan membawa bukti (atas kerasulan Kami) dari Rabbmu. Dan keselamatan itu dilimpahkan kepada orang yang mengikuti petun-juk. Sesungguhnya telah diwahyukan kepada kami bahwa siksa itu (ditimpakan) atas orang-orang yang mendustakan dan berpaling'." (Thaha: 47-48).
(47) Maka datanglah kalian berdua kepadanya dengan dua misi berikut: Menyerunya kepada Islam dan membebaskan bangsa mulia ini, Bani Isra`il dari jeratan dan perbudakan kepada Fir'aun. Agar mereka lepas dan dapat mengatur diri mereka sendiri, serta Musa berkesempatan menegakkan syariat Allah dan agamaNya di tengah mereka. ﴾ قَدۡ جِئۡنَٰكَ بِـَٔايَةٖ ﴿ "Sesungguhnya kami telah datang kepadamu dengan membawa bukti (atas kerasulan Kami)," yang menun-jukkan kebenaran kami. Maka Musa melemparkan tongkatnya. Seketika itu, berubah menjadi ular yang nyata. Beliau lantas mena-rik tangannya (dari kempitan ketiaknya), tiba-tiba menjadi putih cemerlang pada pandangan orang-orang… sampai akhir cerita yang disebutkan oleh Allah tentang mereka berdua. ﴾ وَٱلسَّلَٰمُ عَلَىٰ مَنِ ٱتَّبَعَ ٱلۡهُدَىٰٓ 47 ﴿ "Dan keselamatan itu dilimpahkan kepada orang yang meng-ikuti petunjuk," yaitu orang-orang yang mengikuti jalan yang lurus dan mendapatkan petunjuk dengan syariat yang jelas ini, maka dia mendapatkan hidayah di dunia dan akhirat.
(48) ﴾ إِنَّا قَدۡ أُوحِيَ إِلَيۡنَآ ﴿ "Sesungguhnya telah diwahyukan kepada kami," maksudnya berita (yang kami bawa) berasal dari Allah bukan dari saku kami sendiri. ﴾ أَنَّ ٱلۡعَذَابَ عَلَىٰ مَن كَذَّبَ وَتَوَلَّىٰ 48 ﴿ "bahwa siksa itu (ditimpakan) atas orang-orang yang mendustakan dan berpaling," yaitu orang-orang yang mendustakan berita-berita (wahyu-wahyu) Allah dan kabar-kabar dari RasulNya, memalingkan mukanya dari kepatuhan dan mengikuti para rasul. Dalam ayat ini terdapat bujukan kepada Fir'aun untuk mau beriman dan membenarkan serta mengikuti mereka berdua (Musa dan Harun), (juga) peringatan dari sikap yang berlawanan dengannya. Akan tetapi, nasihat dan peringatan ini tidak membekaskan manfaat padanya. Fir'aun malah mengingkari Rabbnya dan mengkufuri serta mengajak debat dalam masalah ini sebagai (cerminan) sifat kezhaliman dan penentangan-nya.
Allah phán bảo Musa và Harun: Nào, hai ngươi hãy đi gặp hắn (Pha-ra-ông), hai ngươi hãy nói với hắn: Này hỡi Pha-ra-ông! Quả thật, chúng tôi là Sứ Giả do Thượng Đế của ngài phái đến, mong ngài để cho dân Isra-el đi cùng với chúng tôi, mong ngài chớ trừng phạt họ bằng cách giết hại các con trai của họ và hạ nhục phụ nữ của họ. Quả thật, chúng tôi đã mang đến một bằng chứng từ Thượng Đế của ngài để minh chứng cho sứ mạng của chúng tôi; và sự an toàn khỏi sự trừng phạt của Allah đến với những ai có đức tin và đi theo Chỉ Đạo của Allah.
Andate da lui e ditegli: "Noi siamo i messaggeri del tuo Dio, o Faraone: Manda con noi i figli di Isrāīl, e non punirli uccidendo i loro figli e rendendo schiave le loro donne; ti abbiamo portato una prova, da parte del tuo Dio, che siamo veritieri, e la salvezza dalla punizione di Allāh per il credente che ha seguito il Sentiero di Allāh"
Tunay na kami ay kinasihan nga ni Allāh na ang pagdurusa sa Mundo at Kabilang-buhay ay sa sinumang nagpasinungaling sa mga tanda ni Allāh at umayaw sa inihatid ng mga sugo.
In verità, ci è stato ispirato da Allāh che la punizione, in vita e nell'Aldilà, attende colui che smentisce i Segni di Allāh e che è avverso a ciò che hanno comunicato i Suoi messaggeri.
Quả thật, chúng tôi được Allah mặc khải cho biết rằng những ai phủ nhận các Lời Mặc Khải của Allah và quay lưng với những gì mà các vị Sứ Giả của Ngài mang đến sẽ bị Ngài trừng phạt trên trần gian và cõi Đời Sau.
Allah has revealed to us that punishment in this world and the afterlife falls on whoever rejects the signs of Allah and turns his back on what the messengers brought.
En effet, il nous a été révélé que le châtiment s’abat dans le bas monde sur ceux qui démentent les signes d’Allah et se détournent de ce que leur apportent les messagers.
Allah, džellešanuhu, objavio nam je da će kazna stići one koji budu poricali Njegove poslanike i okretali glavu od Njegovog šerijata.
Pharaoh was an extremely haughty and arrogant person. Having acquired power, he had started considering himself to be a god. So Moses feared that when the message of the real God was presented to him, he would flare up in anger. But God’s messengers are under His protection. So Moses was commanded to proceed and to be rest assured that Pharaoh, despite his great might and power, would not be able to do him any harm. The Israelites were monotheists like the Muslims. But, being in the midst of the polytheistic community of Egypt, they were badly affected by its polytheistic culture. Moreover, the rulers had subjected them to such privation and hard labour as to render them incapable of thinking about such higher realities as the oneness of God and the life hereafter. Therefore, Moses was instructed to remove the Israelites from this sphere and settle them elsewhere, so that they could be brought up and educated far away from this vitiating atmosphere of polytheism and ignorance.
Sesungguhnya Allah telah mewahyukan kepada kami bahwa azab yang ada di dunia dan di akhirat itu ditimpakan kepada siapa pun yang mendustakan ayat-ayat Allah dan berpaling dari ajaran yang dibawa oleh para rasul'."
Al-lah nos ha revelado que el castigo en este mundo y la vida después de la muerte recaerá sobre quien rechace los signos de Al-lah y desmienta lo que trajeron los Mensajeros.
"Şüphesiz ki Allah, bize dünyada ve ahirette azabın, Allah'ın ayetlerini yalanlayan ve resullerinin getirdiklerinden yüz çevirenler için olacağını vahyetti."
Firavun o ikisinin getirdiğini inkâr ederek şöyle dedi: "Ey Musa! Sizi bana gönderdiğini iddia ettiğiniz Rabbiniz kimdir?"
Faraon, inadžija i poricatelj, upitao je: “A ko je, o Musa, vaš Gospodar, za kojeg tvrdite da vas je meni poslao?”
Rejetant avec orgueil ce à quoi il a été invité, Pharaon dit: Ö Moïse, qui est donc ce Seigneur dont vous prétendez qu’Il vous a envoyés à moi?
Firaun berkata sembari mengingkari ajaran yang mereka bawa, "Siapakah Tuhan kalian berdua yang kalian klaim bahwa Dia mengutus kalian kepadaku, wahai Musa?"
"Fir'aun berkata, 'Maka siapakah Rabbmu berdua, hai Musa?' Musa berkata, 'Rabb kami ialah (Rabb) yang telah memberikan kepada tiap-tiap sesuatu bentuk kejadiannya, kemudian memberi-nya petunjuk.' Fir'aun berkata, 'Maka bagaimanakah keadaan umat-umat yang dahulu?' Musa menjawab, 'Pengetahuan tentang itu ada di sisi Rabbku, di dalam sebuah kitab. Rabb kami tidak akan salah dan tidak (pula) lupa. Yang telah menjadikan bagimu bumi sebagai hamparan dan yang telah menjadikan bagimu di bumi itu jalan-jalan, dan menurunkan dari langit air hujan. Maka Kami tumbuhkan dengan air hujan itu berjenis-jenis dari tumbuh-tumbuhan yang bermacam-macam. Makanlah dan gembalakanlah binatang-binatangmu. Sesungguhnya pada yang demikian itu, ter-dapat tanda-tanda kekuasaan Allah bagi orang-orang yang berakal. Dari bumi (tanah) itulah Kami menjadikan kamu, dan kepadanya Kami akan mengembalikan kamu, dan darinya Kami akan menge-luarkan kamu pada kali yang lain'." (Thaha: 49-55).
(49) Maksudnya, Fir'aun berkata kepada Musa dengan nada pengingkaran, ﴾ فَمَن رَّبُّكُمَا يَٰمُوسَىٰ 49 ﴿ "Maka siapakah Rabbmu berdua, hai Musa?"
(50) Maka Musa menjawab (pertanyaan pengingkaran itu) dengan jawaban yang sempurna, memadai lagi jelas. Dia berkata, ﴾ رَبُّنَا ٱلَّذِيٓ أَعۡطَىٰ كُلَّ شَيۡءٍ خَلۡقَهُۥ ثُمَّ هَدَىٰ 50 ﴿ "Rabb kami ialah (Rabb) yang telah memberikan kepada tiap-tiap sesuatu bentuk kejadiannya, kemudian memberinya petunjuk." Maksudnya Rabb kami, adalah Dzat yang menciptakan seluruh makhluk dan memasang bentuk penciptaan pada setiap makhluk sesuai dengan modelnya yang cocok [yang menunjukkan] keelokan buatan Dzat yang menciptanya, baik yang berukuran besar, kecil, dan sedang, serta karakteristiknya secara keseluruhan. Lantas Allah memberikan hidayah setiap makhluk pada tujuan penciptaannya. Inilah hidayah sempurna yang dapat disaksikan pada segenap makhluk. Kamu mendapatkan masing-masing makhluk bergerak melaju pada skenario tujuan pencip-taannya, berupa kemanfaatan-kemanfaatan dan menyingkirkan bahaya-bahaya. Bahkan Allah memberi hewan (yang tidak bisa berkomunikasi) sebagian kemampuan akal yang bisa membantu-nya untuk menjalankan misinya.
Ini serupa dengan Firman Allah, ﴾ ٱلَّذِيٓ أَحۡسَنَ كُلَّ شَيۡءٍ خَلَقَهُۥۖ ﴿ "Yang memperindah segala sesuatu yang Dia ciptakan." (As-Sajdah: 7). Dzat yang menciptakan seluruh makhluk dan memberinya bentuk cipta-an yang indah, yang mana akal-akal pun tidak mampu menggagas rupa yang lebih baik, Dia memberinya hidayah (ilham) kepadanya untuk mencapai kemaslahatan-kemaslahatannya, Dia-lah Rabb yang sebenarnya. Maka pengingkaran Fir'aun, berarti pengingkaran terhadap wujud yang paling agung. Dan itu merupakan bentuk kesombongan dan dusta yang terang-terangan. Bila ditakdirkan ada seseorang mengingkari sebuah fakta yang sudah diketahui (khalayak), niscaya dia tidak akan mengingkarinya, maka penging-karannya kepada Rabb semesta alam tentulah lebih parah lagi.
(51) Untuk itu, lantaran Fir'aun tidak mungkin menentang dalil yang pasti ini, maka dia beralih kepada keributan dan berpa-ling dari fokus semula. Ia berkata kepada Musa, ﴾ فَمَا بَالُ ٱلۡقُرُونِ ٱلۡأُولَىٰ 51 ﴿ "Maka bagaimanakah keadaan umat-umat yang dahulu?" Maksudnya, bagaimana kondisi mereka? Bagaimana berita tentang mereka? Bagaimanakah kesudahan mereka, padahal mereka itu telah men-dahului kami dengan sikap pengingkaran, kekufuran, kezhaliman, dan pertentangan. Dan kami hanyalah mengikuti mereka saja?
(52) Musa menjawab, ﴾ عِلۡمُهَا عِندَ رَبِّي فِي كِتَٰبٖۖ لَّا يَضِلُّ رَبِّي وَلَا يَنسَى 52 ﴿ "Pengetahuan tentang itu ada di sisi Rabbku, di dalam sebuah kitab. Rabb kami tidak akan salah dan tidak (pula) lupa," maksudnya Allah telah menghitung amalan mereka, baik atau buruk dan membukukan-nya dalam KitabNya, Lauhul Mahfuzh. Ilmu dan pengetahuan Allah meliputi isinya. Dia tidak akan salah tentangnya dan (juga) tidak lupa atas perkara yang telah diketahuiNya.
Inti dari itu semua, bahwa mereka melakukan sesuatu yang dahulu dilakukan oleh (nenek moyang) mereka dan menjumpai amalan-amalan mereka serta menerima balasan atas dasar itu. Tidak ada artinya pertanyaan dan keingintahuanmu tentang me-reka, wahai Fir'aun. Mereka merupakan umat yang sudah berlalu. Bagi mereka apa yang mereka perbuat dan bagi kalian amalan-amalan yang kalian lakukan. Jika dalil yang sudah kami kemukakan di hadapanmu, dan ayat-ayat (tanda-tanda kebesaran Allah) yang sudah kami pertontonkan kepada dirimu, telah membuktikan kebenaran dan kepastiannya, dan itulah faktanya, maka tunduk patuhlah kepada al-haq. Singkirkanlah kekufuran, tindak kezha-liman, perdebatan dengan dasar kebatilan dari dirimu. Apabila engkau masih meragukannya atau engkau menyaksikannya tidak lurus, maka pintu tetap terbuka, dan kesempatan untuk meneliti-nya belum ditutup. Maka, bantahlah dalil dengan dalil pula, pe-tunjuk dengan petunjuk juga. Engkau tidak akan menemukan cara untuk itu, selama siang dan malam (masih silih berganti). Bagaimana bisa (dia tetap kufur), padahal Allah telah memberitahukan ten-tangnya, dia mengingkarinya meski hati meyakini kebenarannya. Seperti Firman Allah,
﴾ وَجَحَدُواْ بِهَا وَٱسۡتَيۡقَنَتۡهَآ أَنفُسُهُمۡ ظُلۡمٗا وَعُلُوّٗاۚ ﴿
"Dan mereka mengingkarinya karena kezhaliman dan kesombongan (mereka), padahal hati mereka meyakini (kebenaran)nya." (An-Naml: 14).
Musa berkata,
﴾ لَقَدۡ عَلِمۡتَ مَآ أَنزَلَ هَٰٓؤُلَآءِ إِلَّا رَبُّ ٱلسَّمَٰوَٰتِ وَٱلۡأَرۡضِ بَصَآئِرَ ﴿
"Sesungguhnya kamu telah mengetahui bahwa tidak ada yang me-nurunkan mukjizat-mukjizat itu kecuali Rabb Yang Memelihara langit dan bumi sebagai bukti-bukti yang nyata." (Al-Isra`: 102).
Maka dapat diketahui bahwa dia telah berbuat zhalim saat mengajak berdebat. Niatannya hanyalah untuk meraih ketinggian derajat di dunia.
(53) Selanjutnya, Allah mengalihkan tentang dalil yang absolut, dengan menyebutkan kenikmatan dan curahan kebaikan-Nya yang sangat urgens. Allah berfirman, ﴾ ٱلَّذِي جَعَلَ لَكُمُ ٱلۡأَرۡضَ مَهۡدٗا ﴿ "(Allah) Yang telah menjadikan bagimu bumi sebagai hamparan," yaitu sebagai tempat pijakan yang kalian dapat beristirahat padanya, bertempat tinggal, membangun, menanam, dan membajak tanah untuk lahan pertanian dan fungsi lainnya. Dia telah menundukkan bumi bagi kalian, dan tidak menjadikannya menolak salah satu dari kemaslahatan kalian. ﴾ وَسَلَكَ لَكُمۡ فِيهَا سُبُلٗا ﴿ "Dan yang telah menjadi-kan bagimu di bumi itu jalan-jalan," maksudnya membuka jalur-jalur yang menghubungkan antara satu daerah menuju daerah lain, dari satu wilayah ke wilayah lain. Akhirnya, orang-orang sanggup mencapai seluruh (penjuru) bumi dengan cara yang termudah. Mereka berhasil mendapatkan manfaat-manfaat yang lebih banyak melalui perjalanan jauh (yang mereka tempuh) ketimbang manfaat yang mereka raih saat berada di daerah sendiri. ﴾ وَأَنزَلَ مِنَ ٱلسَّمَآءِ مَآءٗ فَأَخۡرَجۡنَا بِهِۦٓ أَزۡوَٰجٗا مِّن نَّبَاتٖ شَتَّىٰ 53 ﴿ "Dan menurunkan dari langit air hujan. Maka Kami tumbuhkan dengan air hujan itu berjenis-jenis dari tumbuh-tumbuhan yang bermacam-macam," maksudnya Dia menurunkan air hujan, kemudian menghidupkan bumi setelah kegersangannya. Dengan air itu, Dia menumbuhkan seluruh jenis tetumbuhan dengan ber-bagai perbedaan ragamnya, bentuk yang bermacam-macam dan perbedaan karakternya. Dia mendatangkan, menetapkan, dan memudahkannya sebagai rizki bagi kita sekalian dan bagi hewan-hewan piaraan kita. Sekiranya tidak ada air hujan, tentulah para penghuni permukaan bumi akan binasa, baik dari kalangan manu-sia maupun hewan.
(54) Karena itu, Allah berfirman, ﴾ كُلُواْ وَٱرۡعَوۡاْ أَنۡعَٰمَكُمۡۚ ﴿ "Makanlah dan gembalakanlah binatang-binatangmu." Allah mengemukakan perintah ini dalam bentuk penyebutan nikmat-nikmatNya, agar hal tersebut menunjukkan bahwa hukum asal pada segala tanaman adalah ibahah (boleh), sehingga tidaklah haram darinya kecuali hal-hal yang berbahaya, semisal racun dan lainnya.
﴾ إِنَّ فِي ذَٰلِكَ لَأٓيَٰتٖ لِّأُوْلِي ٱلنُّهَىٰ 54 ﴿ "Sesungguhnya pada yang demikian itu, terdapat tanda-tanda kekuasaan Allah bagi orang-orang yang berakal," maksudnya, bagi orang-orang yang memiliki akal-akal yang matang, dan pikiran-pikiran yang lurus, terdapat tanda-tanda keutamaan, limpahan kebaikan, rahmat, luasnya kedermawananNya dan kesempurnaan perhatianNya. (Juga menunjukkan bahwa) Dia-lah Dzat yang menguasai yang berhak disembah, Memiliki lagi Terpuji, yang tiada satu dzat pun yang berhak menerima ibadah selainNya. Juga tidak (berhak) dengan pujian, sanjungan, dan kekaguman kecuali Dzat yang telah mencurahkan nikmat-nikmat ini. (Dan menunjukkan pula bahwa) Dia Mahakuasa atas segala sesuatu, sebagaimana Dia Dzat Yang Menghidupkan bumi setelah kondisi gersangnya. Sesungguhnya Dzat tersebut benar-benar berkuasa menghidupkan orang-orang yang sudah mati. Secara khusus, Allah menyinggung orang-orang yang berakal dengan hal itu, karena merekalah orang-orang yang berhasil meraup kemanfaatan dari-nya, yang memandangnya dengan pandangan serius. Sementara itu, orang-orang selain mereka, maka mereka berada dalam level binatang-binatang ternak yang lepas dan hewan-hewan piaraan yang dilepas di tempat gembalaan. Mereka tidak menyaksikannya dengan pandangan orang yang mau berpikir. Hati nurani mereka tidak menembus inti maksudnya. Ciri mereka serupa dengan hewan-hewan ternak; makan, minum (dan sebagainya), akan tetapi hati mereka lalai dan fisik-fisik mereka berpaling,
﴾ وَكَأَيِّن مِّنۡ ءَايَةٖ فِي ٱلسَّمَٰوَٰتِ وَٱلۡأَرۡضِ يَمُرُّونَ عَلَيۡهَا وَهُمۡ عَنۡهَا مُعۡرِضُونَ ﴿
"Dan banyak sekali tanda-tanda (kekuasaan Allah) di langit dan bumi yang mereka lalui, sedang mereka berpaling darinya." (Yusuf: 105).
(55) Sesudah Allah menceritakan kemuliaan bumi dan bagusnya cara syukurnya, karena Allah telah mencurahkan air hujan di atas permukaannya dan bahwa ia dengan izin Rabbnya mampu mengeluarkan tumbuh-tumbuhan yang beragam jenisnya, maka (dalam ayat ini) Dia memberitahukan bahwa Dia-lah yang menciptakan kita berasal dari tanah, di situ pula, Allah mengem-balikan (penciptaan) kita setelah kita meninggal dunia dan diku-burkan di dalamnya. Dari sanalah Allah membangkitkan kita ﴾ تَارَةً أُخۡرَىٰ 55 ﴿ "pada kali yang lain," sebagaimana Dia telah mengadakan keberadaan kita dari tanah dari ketiadaan wujud (sebelumnya), dan kita sudah mengetahui dan membuktikannya, Dia akan me-ngembalikan kita (lagi) dengan membangkitkan kita darinya pasca kematian kita. Guna memberikan balasan kepada kita berdasarkan amalan-amalan yang kita kerjakan di atas permukaan bumi. Inilah dua dalil logis bagi datangnya saat pengembalian (penciptaan ma-nusia setelah mati): Yaitu Allah mengeluarkan tanaman dari bumi setelah kegersangannya dan mengeluarkan orang-orang mukallaf dari tanah saat menciptakannya.
Pharaoh said, in denial of what they brought: Who then is your Lord, whom you claim has sent you to me, O Moses?
El Faraón dijo, rechazando su mensaje: “¿Quién es su Señor, el que los envió a mí, Moisés?”
49- Dedi ki:“Rabbiniz de kimmiş, ey Mûsâ?”
50- Dedi ki:“Rabbimiz her şeye hilkatini veren sonra da yolunu gösterendir.”
51- Dedi ki:“O halde önceki nesillerin hali nicedir?”
52- Dedi ki:“Onların bilgisi Rabbimin katında bir kitaptadır. Rabbim şaşmaz ve unutmaz.”
53- “O, yeryüzünü size bir döşek yapan, sizin için orada yollar açan ve gökten su indirendir.” Ki biz, onunla çeşitli bitkilerden çiftler çıkardık.
54- Hem yiyin, hem davarlarınız yayın. Şüphe yok ki bunlarda akıl sahipleri için ibretler vardır.
55- Biz sizi o (topraktan) yarattık. Tekrar oraya döndüreceğiz ve bir kere daha yine oradan çıkaracağız.
49. Firavun da Mûsâ’ya inkâr eder bir üslupla:“Rabbiniz de kimmiş ey Mûsâ?” dedi.
50. Mûsâ tatmin edici, yeterli ve açık bir cevap verip şöyle dedi:“Rabbimiz her şeye hilkatini veren” Yani Rabbimiz o zâttır ki bütün mahlukâtı yaratmış ve her birine kendisine uygun bir yaratılış vermiştir. Öyle ki bu, cisminin büyüklüğü, küçüklüğü, orta halliliği ve diğer bütün vasıfları içine alır ve O’nun yaratma sanatındaki güzelliğine delâlet eder. “Sonra da” her bir yaratılmışa yaratılışına uygun olarak “yolunu gösterendir.” İşte bu, bütün yaratılmışlarda görülen eksiksiz bir hidâyet yani “yol gösterme” dir. Her bir yaratılmışın, yaratılış gayesini teşkil eden faydaları elde etmeye ve ona gelebilecek zararları da önlemeye çalıştığı görülmektedir. O kadar ki Yüce Allah, hiçbir şey bilmeyen bir hayvanı bile bunları gerçekleştirme imkanını sağlayacak şekilde kendince bir akıl (içgüdü) sahibi kılmıştır. Bu da Yüce Allah’ın şu buyruğuna benzemektedir:“O ki yarattığı her şeyi güzel yapmıştır.”(es-Secde, 32/7) Bütün bu yaratılmışları yoktan var edip onlara akılların daha ilerisini teklif edemeyecekleri şekilde güzel bir hilkat veren, faydalarına olan yolları gösterip hidâyete ileten kim ise işte gerçek Rab da O’dur. Onu inkâr etmek, en büyük varlığı inkâr etmektir. Bu, hakkı bile bile ve inatla inkâr etmek ve açıkça yalan söylemektir. İnsan, kesin olarak bilinen hususlardan neyi inkâr ederse etsin, hiç şüphesiz onun âlemlerin Rabbini inkâr etmesi hepsinden daha ağırdır. Bu nedenledir ki Firavun, bu kat’i delile inatla karşı durması mümkün olmayınca çeşitli şüpheler uyandırmak maksadıyla asıl konudan saparak Mûsâ’ya şöyle dedi:
51. “O halde önceki nesillerin hali nicedir?” Onların durumu nedir? Onlara dair ne haber var? Onlar sonunda neye vardılar? Çünkü onlar bizden daha önce inkâra, küfre, zulüm ve inada sapmış bulunuyorlar. Örnek olarak onlar bize yeter.
52. Bunun üzerine Mûsâ:“Dedi ki: Onların bilgisi Rabbimin katında bir kitaptadır. Rabbim şaşmaz ve unutmaz.” Yani Rabbim, hayır ve şer bütün amellerini tek tek tespit etmiş bulunuyor. Onu nezdindeki bir kitapta kaydetmiştir. Bu ise Levh-i Mahfuzdur. Onun bilgisi, onların yaptıklarını kuşatmıştır ve O, yapıp ettiklerinden haberdardır. Bunlardan hiçbir şey kaybolmuş değildir ve bunlara dair bilgisinden hiçbir şeyi unutmaz. Bu zımnen şunu içermektedir: Onlar dünyada iken ne yaptılarsa onu görecek, amelleriyle karşılaşacak ve onların karşılığını göreceklerdir. Ey Firavun, senin onlar hakkında soru sormanın bir anlamı yoktur. Çünkü onlar gelip geçmiş bir ümmettir. Onların kazandıkları kendilerinin, sizin kazandığınız da sizindir. Eğer bizim sana getirmiş olduğumuz delillerin ve gösterdiğimiz mucizelerin doğru oldukları ve kesin bilgi ifade ettikleri senin açından açıkça ortaya çıkmış ise -ki öyledir- o halde sen hakka itaat et, küfrü ve zulmü bırak. Batılı ileri sürerek çokça tartışmaktan vazgeç. Eğer sen bunlar hakkında şüphe ediyor yahut da bunların inanılacak türden olmadığı görüşünde isen önünde yol açıktır, araştırma kapısı da kapalı değildir. Sen de delili delille, belgeyi belgeyle reddet. Ama kainat var olduğu sürece böyle bir şey yapman mümkün olmayacaktır. Nasıl olsun ki? Zira Yüce Allah, onun, ayetlerin kesin olarak doğru olduğuna inandığı halde onları bile bile inkâr ettiğini haber vermiştir:“Kalpleri onlara inandığı halde zulme saparak ve büyüklenerek onları inkâr ettiler.”(en-Neml, 27/14) Mûsâ da ona şöyle demişti: “Gayet iyi biliyorsun ki bunları birer ibret olmak üzere göklerin ve yerin Rabbinden başka kimse indirmemiştir.”(el-İsra, 17/102) Böylece onun, yeryüzünde üstünlük sağlamak kasdıyla giriştiği bu tartışmada zalim ve haksız olduğu anlaşılmaktadır.
53. Daha sonra Mûsâ, bu kat’i delili daha da açarak Yüce Allah’ın pek çok nimetini ve ihsanını söz konusu edip şunları söyledi:“O, yeryüzünü size bir döşek yapan” Yani O, orayı sizin için üzerinde durabilmek, yerleşebilmek, bina yapabilmek, ağaç dikebilmek, ziraat vb. için alt üst edebilmek imkanını bulabileceğiniz, üzerinde yayılacağınız bir döşek kılmış ve bu maksatla yeri size amade kılmıştır. Orayı sizin menfaatinize olan herhangi bir işinize engel çıkaracak şekilde yaratmamıştır. “Sizin için orada yollar açan” yani bir yerden bir başka yere, bir bölgeden bir başka bölgeye ulaştırabilecek şekilde sizin için yollar yapandır. Öyle ki insanoğulları yeryüzünün her tarafına en kolay şekilde ulaşabilme imkânını elde edebilmişlerdir. Yolculuklarından da vatanlarında kalmalarından daha fazla faydalar etmişlerdir. “Ve gökten su indirendir. Ki biz onunla çeşitli bitkilerden çiftler çıkardık.” Yani O, gökten indirdiği yağmur ile ölümünden sonra yeryüzünü diriltir. Bu yolla çeşitli türleri ve farklı şekilleriyle türlü türlü bitkiler bitirir. Allah, bize ve davarlarımıza rızık olsun diye bunların elde edilmelerini kolaylaştırmıştır. Bunlar olmasaydı yeryüzünde bulunan insan ve hayvan, bütün canlılar yok olur giderdi. Bundan dolayı Allah şöyle buyurmaktadır:
54. “Hem yiyin, hem davarlarınız yayın.” Bu ifade, Allah’ın kullarına olan lütfunu hatırlatması üslubundadır. Bu da aslen bütün bitkilerin mubah olduğuna delildir. Onlardan zehir ve buna benzer zararlı olan şeyler dışında haram olan bir şey yoktur. “Şüphe yok ki bunlarda akıl sahipleri için işaretler vardır.” Akılları sağlam, düşünceleri dosdoğru olan kimseler için Allah’ın lütuf, ihsan, rahmet ve cömertliğinin genişliğine, inâyetinin eksiksizliğine, O’nun hak ma’bud olan Rab ve övgüye layık Malik olduğuna ve her şeye gücünün yettiğine dair işaretler ve deliller vardır. O’ndan başkası ne ibadete layıktır ne de hamde ve senaya layıktır. Bunlara o nimetleri ihsan etmekle lütfunu hatırlatan Yüce Zat’tan başkası bunlara layık değildir. O, ölümünden sonra arzı dirilttiği gibi ölüleri de diriltecektir. Yüce Allah’ın özellikle akıl sahiplerini söz konusu etmesi, bu işaretlerden gereği gibi yararlananların ve onlara ibret nazarıyla bakanların sadece onlar olmasından dolayıdır. Onların dışındaki kimseler ise başı boş hayvanlar, meralarda yayılan davarlar gibidir. Bunlar, bu ilâhi işaretlere ibret nazarıyla bakmadıkları gibi, bunlardan maksadın ne olduğuna basiretleri ile nüfuz edemezler. Onların payları hayvanlarınki gibidir. Yerler, içerler, kalpleri gaflet içinde oyalanır, bedenleri de sırt çevirir. “Göklerde ve yerde nice âyetler/işaretler vardır ki onlar, bunların yanlarından yüz çevirerek geçer giderler.”(Yusuf, 12/105)
55. Yüce Allah yeryüzünün cömertliğini ve Allah’ın üzerine indirdiği yağmura karşılık Rabbinin izniyle çeşitli bitkileri çıkardığını söz konusu ettikten sonra bize şunu haber vermektedir: Rabbimiz, bizi o yeryüzünden yarattığı gibi öleceğimiz vakit bizi tekrar oraya döndürecektir. Zira orada defnolacağız. İkinci bir defa daha bizi yine oradan çıkartacaktır. Topraktan bizi yoktan var ettiğini nasıl kesin olarak biliyorsak şunu da bilmeliyiz ki ölümden sonra da bizi yine oradan diriltecektir. Yer üzerinde işlemiş olduğumuz amellerimizin karşılığını bize vermek için bunu yapacaktır. İşte bu ikisi, öldükten sonra dirilişe gâyet açık iki akli delildir: Biri, yeryüzünde ölümünden sonra bitkilerin çıkartılması, diğeri de mükellef varlıklar olan insanların oradan yaratılmış olmalarıdır.
Nagsabi si Paraon habang nagmamasama sa inihatid nilang dalawa: "Kaya sino ang Panginoon ninyong dalawa na inaangkin ninyong dalawa na nagsugo sa inyong dalawa, O Moises?"
The Conversation between Musa and Fir`awn
Allah, the Exalted, informs about Fir`awn that he said to Musa, in his rejection of the existence of a Supreme Maker and Creator, Who is the God of everything and his own Lord and Owner:
فَمَن رَّبُّكُمَا يمُوسَى
(Who then, O Musa, is the Lord of you two) meaning "Who is the one who called you forth and sent you For verily, I do not know him and I have not given you any god other than myself."
قَالَ رَبُّنَا الَّذِى أَعْطَى كُلَّ شَىءٍ خَلْقَهُ ثُمَّ هَدَى
((Musa) said: "Our Lord is He Who gave to each thing its form and nature, then guided it aright.") `Ali bin Abi Talhah related that Ibn `Abbas said, "He is saying that He created a mate for everything." Ad-Dahhak said that Ibn `Abbas said, "He made the man a man, and the donkey a donkey and the sheep a sheep." Layth bin Abi Sulaym reported from Mujahid that he said, "He gave everything its form." Ibn Abi Najih said that Mujahid said, "He fashioned the creation of every moving creature." Sa`id bin Jubayr said concerning His statement,
أَعْطَى كُلَّ شَىءٍ خَلْقَهُ ثُمَّ هَدَى
((Who) gave to each thing its form and nature, then guided it aright.) "He gave each of His creatures what is suitable for its creation." Therefore, He did not give man the form of a wild beast, nor did He give wild beasts the form of the dog. Likewise, the dog's form is not like the sheep's. He also gave creature a suitable spouse, and He influenced everything towards that mate. There is no species of creation that is exactly like another species. They are different in their actions, their forms, their sustenance and their mating. Some of the scholars of Tafsir have said that this statement, "He gave to each thing its form and nature, then guided it aright," is similar to Allah's statement,
وَالَّذِى قَدَّرَ فَهَدَى
(And Who has measured; and then guided.) 87:3 This means He measured out an ordained amount (of sustenance, actions, etc.) and then guided His creatures to it. He wrote the deeds, the appointed times of death and the provisions. Then, the creatures traverse upon that and they are not able to avoid it, nor are they able to abandon it. In this Ayah Musa is saying that our Lord is the One Who created the creation, measured out its ordainment and compelled the creatures to that which He wanted.
قَالَ فَمَا بَالُ الْقُرُونِ الاٍّولَى
((Fir`awn) said: "What about the generations of old") The most correct opinion concerning the meaning of this, is that when Musa informed Fir`awn that his Lord Who sent him is the One Who creates, sustains, ordains and guides, Fir`awn began to argue, using the previous generations as a proof. He was referring to those people of old who did not worship Allah. In other words, "If the matter is as you say, then what happened to those people They did not worship your Lord. Instead they worshipped other gods besides Him." Musa said to him, in response to this, that if they did not worship Allah, then Allah knows precisely what happened to them and He will give them just recompense for their deeds, as is written in Allah's Book (of decrees). This Book is called Al-Lawh Al-Mahfuz (The Preserved Tablet) and it is the Book of Deeds.
لاَّ يَضِلُّ رَبِّى وَلاَ يَنسَى
(My Lord neither errs nor forgets.) This means that nothing eludes Him and He does not miss anything, whether it is small or great. He does not forget anything and His Most Exalted knowledge is described as encompassing everything. Blessed be He, the Exalted, the Most Holy and free of any imperfections. The knowledge that creatures have has two deficiencies. The first is that it does not completely encompass anything, and the second is that the creature is prone to forget after knowing. Therefore, Allah has declared Himself above such deficiencies.
Pha-ra-ông nói với Musa và Harun một cách phản đối: Này Musa, thế ai là Thượng Đế của hai ngươi mà hai ngươi cho rằng đã cử phái hai ngươi đến với ta?
Il Faraone disse, rifiutando ciò che comunicarono: "Chi è il vostro Dio, che insinuate sia Colui che vi ha inviato a me, o Mūsā?"
Mūsā disse: "Il nostro Dio è Colui che ha donato ad ogni cosa la sua immagine e che l'ha plasmata nella giusta forma, e che poi ha guidato le creature a ciò che creò per loro"
Musa đáp với Pha-ra-ông: Thượng Đế của chúng tôi là Đấng đã tạo vạn vật với hình thể và bản chất thích hợp, rồi Ngài ban cho nguồn Chỉ Đạo đến các tạo vật sau khi Ngài tạo ra chúng.
أَعْطَىٰ كُلَّ شَيْءٍ خَلْقَهُ ثُمَّ هَدَىٰ (who gave everything its shape then guidance 20:50) refers to the guidance of Takwin (تکوینی ھدایت).
Sayyidna Musa (علیہ السلام) reminded the Pharaoh, at the first place, of those acts of Allah Ta` ala which are obviously done by Him alone and about which no one else could claim that he has performed them. The Pharaoh totally unable to refute this argument, and in his confusion asked Sayyidna Musa (علیہ السلام) a question which was designed to entangle him into giving a reply that would greatly offend the Egyptians. The question was: how did the people of bygone ages stand who all worshipped idols, and what was their fate? The Pharaoh's purpose was that if Sayyidna Musa (علیہ السلام) replied (as the Pharaoh surmised he would) that they were all misguided and deserving of Hell, then he could instigate his people against the latter. But the reply which Sayyidna Musa (علیہ السلام) gave was so wise and discreet that the Pharaoh's evil design was completely frustrated.
Nagsabi si Moises: "Ang Panginoon namin ay ang nagbigay sa bawat bagay ng imahen nito at hugis nitong naaangkop para rito, pagkatapos nagpatnubay sa mga nilikha para sa dahilan ng pagkalikha Niya sa mga ito."
Moisés dijo: “Nuestro Señor es el que concedió a cada cosa la forma adecuada, y luego encaminó a todas las cosas creadas para lo que fueron destinadas”.
Moïse rétorqua: C’est notre Seigneur qui a donné à chaque chose l’apparence et la forme qui lui sied, puis guide les créatures vers la finalité de leur création.
Na ovo pitanje Musa, alejhis-selam, odgovorio je: “Naš Gospodar je Onaj Koji je sve savršeno i prelijepo stvorio, a zatim svako stvorenje nadahnuo da se koristi onim što je za njega stvoreno i da se održi u životu.”
Musa menjawab, "Tuhan kami adalah Tuhan yang telah memberikan rupa dan bentuk segala sesuatu dengan serasi, lalu memberikan petunjuk kepada semua makhluk itu untuk mewujudkan tujuan penciptaan mereka."
Moses said: Our Lord is the One Who gave everything the shape and form suitable for it, and then He guided all created things to what they were created for.
Musa dedi ki: "Rabbimiz her şeye uygun olan şekli ve sureti veren, sonra da yaratmış olduğu maksat için onlara doğru yolu gösterendir."
Firaun berkata, "Jadi, bagaimana keadaan umat-umat terdahulu yang hidup di atas kekafiran?"
Pharaoh said: What about the previous communities who had disbelieved?
Firavun dedi ki: "Küfür üzerine olan geçmiş nesillerin durumu ne olacak?"
El Faraón dijo: “¿Qué sucedió con las generaciones anteriores que no creyeron?”
“A šta je s prijašnjim narodima, pa i oni su poricali i negirali postojanje Boga?”, upita faraon.
Pharaon interrogea Moïse de nouveau: Quel a été le sort des peuples mécréants du passé ?
Il Faraone disse: "Cosa ne è stato dei popoli precedenti che hanno vissuto da miscredenti?"
Pha-ra-ông nói: Thế đối với những cộng đồng trước đây đã vô đức tin thì sao?
Nagsabi si Paraon: "Kay paano naman ang pumapatungkol sa mga kalipunang nauna na noon ay nasa kawalang-pananampalataya?"
Mūsā, pace a lui, disse al Faraone: "La Conoscenza delle condizioni di quei popoli risiede presso il Mio Dio, ed è annotata nella Matrice del Libro اللّوح المحفوظ: il mio Dio non sbaglia nella Sua Conoscenza delle loro condizioni, e non le dimentica".
Nagsabi si Moises – sumakanya ang pagbati ng kapayapaan – kay Paraon: "Ang kaalaman sa lagay noon ng mga kalipunang iyon ay nasa ganang Panginoon ko, na napagtibay sa Tablerong Pinag-iingatan. Hindi nagkakamali ang Panginoon ko sa kaalaman doon at hindi Siya nakalilimot sa alam Niya mula roon.
Commentary
Verse 51 tells us that the Pharaoh had asked the question regarding the end of earlier people. If Sayyidna Musa (علیہ السلام) had given a straightforward answer that they were misled and will go to Jahannam, then the Pharaoh would have got a chance to scorn that it was not just him whom Sayyidna Musa (علیہ السلام) was blaming but all their ancestors as well. Naturally such a situation would have created doubts in the minds of people. Therefore Sayyidna Musa (علیہ السلام) gave such an answer which was full of wisdom and did not give any chance to the Pharaoh for misleading the people. He said (as mentioned in verse 52) that only Allah knows their end. He never makes a mistake nor does He forget things. The words "My Lord does neither err" mean that it is inconceivable that Allah wills one thing and something different should happen.
Musa trả lời Pha-ra-ông: Kiến thức về những cộng đồng trước là ở nơi Thượng Đế của tôi, nó được ghi chép rõ ràng trong Văn Bảng Lưu Trữ hay quyển Kinh Mẹ ở nơi Ngài. Thượng Đế của tôi không nhầm lẫn trong kiến thức của Ngài và cũng không hề quên sót bất cứ điều gì.
Moisés u le dijo al Faraón: “El conocimiento de lo que hicieron esas generaciones anteriores Le pertenece a mi Señor, y se encuentra registrado en un Libro. Mi Señor no se equivoca respecto al conocimiento de las cosas ni se olvida de nada.
Musa, alejhis-selam, odgovorio je: “Samo Plemeniti Allah zna o tim drevnim narodima i o njihovim djelima, koja su zapisana u Ploči pomno čuvanoj. Moj Gospodar ne griješi u onom što čini, niti zaboravlja."
Musa berkata kepada Firaun, "Pengetahuan tentang umat-umat tersebut ada pada Tuhanku, tertulis dalam Loḥ Mahfuz, dan Tuhanku tidak akan salah pengetahuan-Nya dan tidak pula lupa dengan apa yang Dia ketahui.
Moses (peace be upon him) said to Pharaoh: The knowledge of what those communities did is with my Lord, recorded in the Preserved Tablet. My Lord does not err in His Knowledge of things nor does He forget anything.
Pharaoh’s question, ‘Who is your Lord?’ did not mean that he was not aware of any god besides himself, or that he quite finally denied the existence of a superior god. All it showed, in fact, was contempt for Moses’ utterance, rather than being a straight denial. In Egypt, Joseph had preached the oneness of God. Moreover, hundreds of thousands of Israelites were still living there and they professed faith in the one God. In this way, belief in one superior God existed in Egypt, but the power, pomp and glory were Pharaoh’s. According to the belief of the Egyptians, Pharaoh was the worldly manifestation of their greatest god, the sun. He was Egypt’s god-king and idols and statues of him had become objects of worship throughout Egypt. Moses, in stark contrast to this, belonged to the Israelite community—a community held in low esteem because of its slave-labour status. Against this background, his faith could have no public significance in Egypt. In this world there are innumerable things, each one of which has its peculiar structure and its own method of working. Everything functions according to immutable laws. Even an arrogant king like Pharaoh was not exempt from this system—which clearly proves the existence of a Superior Creator. When Moses made this statement, Pharaoh felt that he had no direct reply to it; so he gave the matter a new turn. Finding himself weak in the field of reasoning and arguments, he wanted to incite prejudicial feelings and thus maintain his own superiority among his people. Therefore, he asked Moses—if whatever he said was true—what had happened to the great ones of the past, who, according to Moses, had died while in a misguided condition. Moses did not answer this question directly. Instead he said, ‘You had better leave this matter to God and think about yourself.’
Musa -aleyhisselam- Firavun'a şöyle dedi: "Bu geçmiş ümmetlerin bilgisi Rabbimin katındadır, Levh-i Mahfuz'da yazılıdır. Bunun ilmi hakkında Rabbim yanılmaz ve bununla ilgili bildiği bir şeyi de unutmaz."
Moïse dit à Pharaon: C’est mon Seigneur qui détient la connaissance de ce qu’il est advenu d’eux et Il l’a consignée dans la Table Préservée. Mon Seigneur ne commet pas d’erreur dans ce qu’Il connaît et Il ne l’oublie pas.
Samo je Allah Onaj Koji vam je Zemlju potčinio da se koristite njezinim dobrima, da živite na njoj i utro vam je puteve na njoj da biste se bez poteškoće kretali, i samo je Allah Onaj Koji daje da pada kiša. Uz pomoć kiše raste raznovrsno bilje.
Mi Señor es el que hizo que la Tierra se extendiera para que puedan vivir y trazó para ustedes los caminos por los que seguir. Él envió agua del cielo y con ella hizo brotar toda clase de plantas.
Celui qui détient cette connaissance est Celui même qui a préparé la Terre de manière à ce que vous puissiez y vivre et vous y a dessiné des chemins servant à vos déplacements. Il a aussi fait descendre du Ciel l’eau de la pluie et a fait sortir de terre grâce à cette eau diverses variétés de plantes.
Yeryüzünde yaşamayı elverişli kılan, üzerinde ilerlemeniz için uygun yollar yapan, yağmur suyunu gökten indiren Rabbimdir. Bu su ile birbirinden farklı bitkileri çeşit çeşit çıkardık.
Tuhan yang telah menjadikan bumi sebagai hamparan agar kalian bisa hidup di atasnya, menjadikan jalan-jalan di bumi yang pantas dilalui agar kalian bisa berjalan di atasnya, dan menurunkan air hujan dari langit." Lalu dengan air itu Kami tumbuhkan berbagai jenis tumbuh-tumbuhan.
My Lord is the One who made the earth spread out for you to live on and made for you on it pathways to travel on. He sent down rain water from the sky and with that water He brings forth every kind of plant.
Thượng Đế của tôi chính là Đấng đã làm cho trái đất thành một nơi để an cư và làm ra nơi đó những con đường để đi lại, và Ngài đã ban mưa từ trên trời xuống để làm mọc ra các loại cây trái và thảo mộc khác nhau.
The Completion of Musa's Reply to Fir`awn
This is from the completion of Musa's speech concerning the description of His Lord when Fir`awn asked him about Him. He (Musa) said,
الَّذِى أَعْطَى كُلَّ شَىءٍ خَلْقَهُ ثُمَّ هَدَى
(He Who gave to each thing its form and nature, then guided it aright.) Then, Fir`awn attempted to present some argumentative rebuttal during Musa's reply. Yet, Musa continued by saying, "He is the One Who made the earth as a bed for you." Some recited the word as Mihadan and others recited it as Mahdan, which means `a place of rest that you settle down upon.' It also may mean `that which you stand upon, sleep upon or travel upon its back.'
وَسَلَكَ لَكُمْ فِيهَا سُبُلاً
(and has opened ways for you therein.) This means, `He made roads for you to walk upon their shoulders.' This is just as He, the Exalted, said,
وَجَعَلْنَا فِيهَا فِجَاجاً سُبُلاً لَّعَلَّهُمْ يَهْتَدُونَ
(And placed therein broad highways for them to pass through, that they may be guided.) 21:31
وَأَنزَلَ مِنَ السَّمَآءِ مَآءً فَأَخْرَجْنَا بِهِ أَزْوَاجاً مِّن نَّبَـتٍ شَتَّى
(and has sent down water from the sky. And We have brought forth with it various kinds of vegetation.) referring to the various species of plants, such as vegetation and fruits. Some are sour, some are sweet, some are bitter and there are other kinds as well.
كُلُواْ وَارْعَوْا أَنْعَـمَكُمْ
(Eat and pasture your cattle (therein);) meaning, `something that is food for you and a palatable fruit for you, and something that is for your cattle as fodder for them, both green and dry.'
إِنَّ فِى ذلِكَ لأيَـتٍ
(Verily, in this are Ayat.) This means proofs, signs and evidences.
لاٌّوْلِى النُّهَى
(for men of understanding.) meaning those who possess correct and upright intelligence realizing that there is no god worthy of worship except Allah, and there is no true Lord other than Him.
مِنْهَا خَلَقْنَـكُمْ وَفِيهَا نُعِيدُكُمْ وَمِنْهَا نُخْرِجُكُمْ تَارَةً أُخْرَى
(Thereof We created you, and into it we shall return you, and from it We shall bring you out once again.) meaning, `the earth is your beginning. For your father, Adam, was created with dirt from the surface of the earth. You also will be returned to the earth. This means that you will become dirt when you die and decay.' The statement, "And from it We shall bring you out once again," means,
يَوْمَ يَدْعُوكُمْ فَتَسْتَجِيبُونَ بِحَمْدِهِ وَتَظُنُّونَ إِن لَّبِثْتُمْ إِلاَّ قَلِيلاً
(On the Day when He will call you, and you will answer with His praise and obedience, and you will think that you have stayed (in this world) but a little while!) 17:52 This Ayah is similar to Allah's statement,
قَالَ فِيهَا تَحْيَوْنَ وَفِيهَا تَمُوتُونَ وَمِنْهَا تُخْرَجُونَ
(He said: "Therein you shall live, and therein you shall die, and from it you shall be brought out.") 7:25
Musa showed Fir`awn all of the Signs but He did not believe Concerning Allah's statement,
وَلَقَدْ أَرَيْنَـهُ ءَايَـتِنَا كُلَّهَا فَكَذَّبَ وَأَبَى
(And indeed We showed him (Fir`awn) all Our Ayat, but he denied and refused.) This means that the proofs, signs and evi- dences were establi- shed against Fir`awn and he saw them with his own eyes, but he still denied and rejec- ted them due to his disbelief, abstinence and transgression. This is as Allah, the Exalted, says,
وَجَحَدُواْ بِهَا وَاسْتَيْقَنَتْهَآ أَنفُسُهُمْ ظُلْماً وَعُلُوّاً
(And they belied them wrongfully and arrogantly, though they themselves were convinced thereof.) 27:14
Sa ganang Panginoon ko na gumawa para sa inyo ng lupa bilang inilatag para sa pamumuhay sa ibabaw nito, naglagay para sa inyo rito ng mga daang naaangkop para sa paglalakbay rito, at nagpababa mula sa langit ng tubig ng ulan." Kaya nagpalabas Kami sa pamamagitan ng tubig na iyon ng mga uri ng mga halamang magkakaiba-iba.
The word ازواج (pairs) used in verse 53 is used here in the sense of "Kinds" or "Species", and the word is the plural of the word which means "different" or "diverse". The verse means that Allah has created so many kinds of plants that they are beyond human reckoning and each of them contains special properties which make them invaluable to man for his well-being. It is impossible for man to comprehend completely all the properties and uses of all the plants created by Allah Ta` ala. For centuries scientists have been working to find out all about them and researches have revealed a great deal about their properties. However it is impossible to claim that whatever we know at present is the last word.
Presso il mio Dio, Colui che estese per voi la terra affinché la abitaste, e che stabilì in essa sentieri facili da percorrere, e che fece scendere dal cielo acqua piovana; e abbiamo fatto spuntare, tramite quell'acqua, vari tipi di piante.
Kumain kayo, O mga tao, mula sa pinalabas Namin para sa inyo na mga kaaya-ayang bagay at magpastol kayo ng mga hayupan ninyo. Tunay na sa nabanggit na iyon na mga biyaya ay talagang may mga patunay sa kakayahan ni Allāh at kaisahan Niya para sa mga may isip.
The next verse (54) says إِنَّ فِي ذَٰلِكَ لَآيَاتٍ لِّأُولِي النُّهَىٰ (Surely, in that there are signs for the people of understanding. (20:54). The word النُّهَىٰ is the plural of نُھیَۃ (nuhyah) which is used in the same sense as عققل (aql: Intelligence) because it enables wise and intelligent persons to avoid harmful acts.
Này hỡi nhân loại! Các ngươi hãy ăn từ những gì tốt lành mà TA (Allah) đã làm mọc ra cho các ngươi, các ngươi hãy ăn chúng và dùng chúng để nuôi gia súc của các ngươi. Trong ân huệ được đề cập đó là những bằng chứng về quyền năng của Allah và tính duy nhất của Ngài cho những người hiểu biết nghiền ngẫm.
Mangiate, o gente, delle bontà che abbiamo fatto spuntare, e fate pascolare il vostro bestiame. In verità, le grazie menzionate sono prove della Potenza di Allāh e della Sua Unicità, per coloro che riflettono.
Makanlah -wahai manusia- dari makanan yang baik yang Kami karuniakan kepadamu dan gembalakanlah hewan ternak kalian karena sungguh pada aneka nikmat yang Kami sebutkan itu pasti terdapat tanda-tanda kekuasaan dan keesaan Allah bagi orang-orang yang berakal.
¡Pueblo! Coman de las cosas puras que he traído para ustedes, y apacienten sus ganados. En cuanto a los favores que se mencionan, hay signos del Poder y la Unicidad de Al-lah para los dotados de entendimiento.
-Ey İnsanlar!- Sizin için çıkardığımız temiz şeylerden yiyin ve hayvanlarınızı otlatın. Bu zikredilen nimetlerde akıl sahipleri için Allah Teâlâ'nın kudretine ve vahdaniyetine dair pek çok deliller vardır.
Eat - O people - of the pure things that I have brought forth for you, and graze your cattle. In the favours that are mentioned there are signs of Allah’s Power and Oneness for people of understanding.
O robovi Moji, jedite ukusna dozvoljena jela koja vam je Allah dao na Zemlji i napasajte na pašnjacima svoju stoku! U tome spomenutom od Allahovih blagodati, dokaz je Njegove moći i jednoće, i to onima koji imaju pameti.
Ô gens, mangez des bonnes nourritures que Nous avons créées pour vous et faites paître vos bêtes. Ces bienfaits mentionnés constituent assurément des preuves du pouvoir et de l’Unicité d’Allah adressées aux gens doués de raison.
From the soil of the earth I created your father, Adam (peace be upon him), into it I shall return you by your being buried therein when you pass away, and from it I shall take you out you a second time when you will be resurrected on the Day of Judgment.
Dari tanah bumi inilah Kami menciptakan nenek moyang kalian, yaitu Adam -'alaihissalām-, kepada tanah itulah Kami akan mengembalikan kalian dengan dikuburkan ketika kalian mati, dan darinyalah Kami akan mengeluarkan kalian pada kali yang lain untuk dibangkitkan pada hari Kiamat kelak.
The creation of the earth, the institution of the system of rainfall, the growth of plants and greenery and other natural phenomena that have made the present world habitable for living things, are astonishingly great and wonderful manifestations. They are ‘signs’ which prove that the Creator and Lord of this world can be none other than Almighty God. In order to bring into existence such a world as the present one, extraordinary power is required, which is available neither to any ‘Sun’ nor to any ‘King’. This being so, there is no alternative but to admit that the One who has created our world and the One who controls it is a Superior Being, namely God. This proves, moreover, that this world has not been created in vain; ours is not a world which has come into existence without purpose and which is likely to end in the same way. A meaningful world implies a meaningful end. Keen observation of this world provides proof of the oneness of God and also of the life hereafter.
C’est de la poussière de cette Terre que Nous avons créé votre père Adam et c’est d’elle que Nous vous ferons revenir lorsque vous serez enterrés après votre mort. Puis Nous vous en ferons ressortir lorsque Nous vous ressusciterons le Jour de la Résurrection.
Allah, džellešanuhu, stvorio je vašeg praoca, Adema, a.s., od zemlje i u nju vas vraća, nakon što umrete, i iz nje će vas ponovo oživjeti na Sudnjem danu.
Del suelo de la tierra creé a su padre, Adán u, a ella los haré retornar cuando mueran y sean enterrados allí, y de ella los haré surgir por segunda vez cuando resuciten en el Día del Juicio”.
Babanız Âdem -aleyhisselam-'ı yeryüzündeki topraktan yarattık. Sizleri öldüğünüzde oraya döndüreceğiz. Kıyamet günü yeniden diriltmek için sizi bir kere daha oradan çıkaracağız.
The composition of every human being contains, together with the seed, the earth of the place when he will be buried
The words مِنْهَا خَلَقْنَاكُمْ (From this We created you) in verse 55 means that Allah created you from the earth. This verse is addressed to all mankind although it is known that man is created from seed and not from earth, except Sayyidna 'Adam (علیہ السلام) who was created directly from earth. One possible explanation for this is that since Sayyidna 'Adam علیہ السلامٍ is the father of all mankind and was himself created from earth, therefore all his descendants have been similarly described. Others have said that the seed itself is made of earth therefore anything created from the seed is in fact created from the earth. According to Imam al-Qurtubi (رح) the text of the Qur'an clearly indicates that man is created from the earth.
Creammo, dalla terra, il vostro padre Ǣdem, pace a lui, e in essa vi riportiamo, seppellendovi alla vostra morte, e da essa vi faremo risorgere, nel Giorno della Resurrezione.
Mula sa alabok ng lupa lumikha Kami sa ama ninyong si Adan – sumakanya ang pagbati ng kapayapaan. Dito magpapabalik Kami sa inyo sa paglibing sa inyo kapag namatay kayo. Mula rito magpapalabas Kami sa inyo sa muli para sa pagbubuhay sa Araw ng Pagbangon.
Từ đất bụi TA (Allah) đã tạo ra người cha của các ngươi - Adam, và TA sẽ đưa các ngươi trở lại với đất bụi bằng sự chôn cất khi các ngươi chết đi và cũng từ đất bụi TA sẽ đưa các ngươi trở ra một lần nữa vào Ngày Phục Sinh.
Talaga ngang naglantad Kami para kay Paraon ng siyam na tanda Namin sa kabuuan ng mga ito at nakasaksi siya sa mga ito ngunit nagpasinungaling siya sa mga ito at tumanggi siya na tumugon sa pananampalataya kay Allāh.
Mostrammo al Faraone tutti i Nostri nove Segni; li vide, ma li rinnegò e rifiutò di accettare la fede in Allāh.
Quả thật, TA (Allah) đã phơi bày cho Pha-ra-ông tất cả chín Phép Lạ và hắn đã chứng kiến chúng nhưng hắn đã từ chối không chịu tin nơi TA.
Nous avons montré à Pharaon Nos neuf signes dans leur totalité. Il en fut témoin mais il les rejeta et refusa de croire en Allah.
56- Andolsun biz ona mucizelerimizin hepsini gösterdik de o yine yalanladı ve yüz çevirdi.
57- Dedi ki:“Sen sihrinle bizi yurdumuzdan çıkarmaya mı geldin, ey Mûsâ?”
58- “Andolsun biz de sana karşı seninkinin benzeri bir sihir getireceğiz. O nedenle bizimle senin aranda, bizim de senin de caymayacağımız bir buluşma zamanı ve uygun bir yer belirle.”
59- (Musa) dedi ki: “Sizinle karşılaşma zamanımız bayram günü, insanların toplandığı kuşluk vakti olsun.”
60- Bunun üzerine Firavun ardını dönüp gitti, hilesini (sihirbazları) topladı ve sonra geldi.
61- Mûsâ onlara şöyle dedi:“Yazıklar olsun size! Yalan uydurup Allah’a iftira etmeyin. Sonra azap ile kökünüzü kazır. Zira (O’na) iftira eden zarar eder” dedi.
62- Bunun üzerine sihirbazlar aralarında tartıştılar ve konuşmalarını da gizlice yaptılar.
63- Dediler ki:“Bu ikisi gerçekten sihirbazdır. Sihirleriyle sizi yurdunuzdan çıkarmak ve sizin en güzel olan yolunuzu yok etmek istiyorlar.”
64- O halde hilenizde ittifak edin sonra da tek saf halinde ilerleyin. Çünkü bugün üstün gelen umduğuna kavuşur.”
65- Dediler ki:“Ey Mûsâ, ya sen at yahut ilk atan biz olalım.”
66- O:“Haydi siz atın” dedi. Birden onların ipleri ve asaları sihirlerinden ötürü ona hızla hareket ediyorlarmış gibi göründü!
67- Bunun üzerine Mûsâ içten içe bir korku duydu.
68- Dedik ki:“Korkma! Çünkü üstün gelecek olan sensin!”
69- “Sağ elindekini at da onların yaptıklarını yakalayıp yutsun. Onların yaptıkları ancak bir sihirbaz hilesidir. Sihirbaz ise nerede olsa iflah olmaz.”
70- Neticede bütün sihirbazlar secdeye kapandılar. Dediler ki:“Hârûn ile Mûsâ’nın Rabbine iman ettik.”
71- (Firavun) dedi ki: “Ben size izin vermeden ona iman mı ettiniz? Şüphe yok ki o, size sihri öğreten büyüğünüzdür. Andolsun ki sizin el ve ayaklarınızı çaprazlama keseceğim ve sizi hurma kütüklerine asacağım. O zaman hangimizin azabının daha şiddetli ve daha kalıcı olduğunu bileceksiniz.”
72- Dediler ki:“Bize gelen apaçık delillere ve bizi yaratana kaşı asla seni tercih etmeyiz. Ne hüküm vereceksen ver. Zira sen ancak bu dünya hayatında hükmedersin.”
73- “Şüphesiz ki biz günahlarımızı ve senin bizi yapmaya zorladığın sihri bağışlasın diye Rabbimize iman ettik. Allah, hem daha hayırlıdır, hem de daha kalıcıdır.”
56. Allah Teala, Firavun’a gözle görülen afakî (dış dünyada) ve nefsî (insanın iç aleminde) bütün çeşitleriyle pek çok âyet, ibret ve kat’i delilleri göstermiş olduğunu, ancak Firavun’un bir türlü doğru yola gelmeyip aklını başına almadığını, aksine yalanlayıp yüz çevirdiğini haber vermektedir. Firavun verilen bu ilâhi haberleri yalanladığı gibi, ilâhi emir ve yasaklarından da yüz çevirdi, hakkı batıl, batılı hak yerine koydu, insanları saptırmak maksadıyla batılı ileri sürerek hakka karşı mücadele verdi ve şöyle dedi:
57. “Sen sihrinle bizi yurdumuzdan çıkarmaya mı geldin, ey Musa?” Firavun, Mûsâ aleyhisselam’ın kendisine göstermiş olduğu bunca mucizenin sihir ve göz boyama olduğunu, bunlardan maksadın da onları topraklarından çıkartarak oraları ele geçirmek olduğunu iddia etmişti. Bununla Firavun, sözlerinin kavmi içinde etkili olması maksadını gütmüştü. Çünkü insan tabiatı, vatanına düşkündür. Oradan çıkmak ve ayrılmak insana ağır gelir. Bu sözleriyle Firavun, Mûsâ’nın bu maksatta olduğunu belirterek ona karşı öfkelenmelerini, onunla savaşmaya koyulmalarını sağlamak istemişti.
58. Firavun sözlerine devamla şöyle dedi: Senin getirdiğin sihre benzer bir sihri biz de sana karşı getireceğiz. Bize süre tanı ve “bizimle senin aranda, bizim de senin de caymayacağımız bir buluşma zamanı ve uygun bir yer belirle.” Yani bu yeri bilmekte bizimle senin aranda herhangi bir fark olmasın yahut da o yer orada cereyan edeceklerin görünebilmesine imkan verecek şekilde düz ve geniş bir yer olsun.
59. Bunun üzerine Mûsâ:“Sizinle karşılaşma zamanımız bayram günü” zira bu günde hiçbir şey yapmazlar, herhangi bir işle meşgul olmazlar ve çalışmayı keserlerdi. “insanların toplandığı kuşluk vakti olsun.” Hepsi de kuşluk vaktinde bir araya toplanmış olurlar. Mûsâ’nın bunu istemesindeki sebep, bayram günü ile kuşluk vaktinde kalabalığın çokça toplanabilmesinin sağlanması ve her şeyin başka bir vakitte mümkün olmayacak şekilde açıkça görülebilmesi içindir.
60. “Bunun üzerine Firavun ardını dönüp gitti, hilesini (sihirbazları) topladı.” Mûsâ’ya karşı hile ve tuzak kurabilmesini mümkün kılacak ne varsa hepsini topladı. Kendisine bağlı bütün şehirlere sihir işini çok iyi bilen sihirbazların toplanması için adam gönderdi. O sıralarda sihir yaygındı ve onu öğrenmeye talep vardı. O nedenle sayıca pek çok sihirbaz toplanıp bir araya geldi. Daha sonra her iki taraf tayin edilen vakitte bir araya geldiler ve insanlar da toplandılar. Büyük bir kalabalık oluştu. Erkekler, kadınlar, ileri gelenler, avam, küçükler, büyükler, herkes hazır bulundu. İnsanları da toplanmaya teşvik ettiler ve halka:“Siz de toplanmayacak mısınız? Umarız ki sihirbazlar galip gelir de biz de onlara uyarız.”(eş-Şuara, 26/39-40)
61. Bütün şehirlerden toplanıp bir araya gelen sihirbazlara Mûsâ aleyhisselam öğüt verdi, onlara karşı delilini ortaya koydu ve şöyle dedi:“Yazıklar olsun size! Yalan uydurup Allah’a iftira etmeyin. Sonra azap ile kökünüzü kazır.” Yaptığınız sihirle tutturmuş olduğunuz batıl yola yardımcı olup da hakkı yenik düşürmeye ve Allah’a iftira etmeye kalkışmayın. O zaman nezdinden göndereceği bir azap ile sizi kökten imha eder. Bütün çalışmalarınızı ve iftiralarınızı boşa çıkartır. Elde etmeyi arzuladığınız zaferi, Firavun ve onun ileri gelenleri nezdinde makam ve mevki sahibi olmayı elde edemez, Allah’ın azabından da kurtulamazsınız.
62. Hak bir sözün kalplere etki etmesi kaçınılmaz bir şeydir. O nedenle “sihirbazlar aralarında tartıştılar ve konuşmalarını da gizlice yaptılar.” Mûsâ aleyhisselam’ın sözünü işittiklerinde aralarında tartışmaya koyuldular ve ne yapacaklarını şaşırdılar. Aralarındaki anlaşmazlıklardan birisinin, Mûsâ aleyhisselam’ın hak üzere olup olmadığı hususundaki şüpheleri olması muhtemeldir. Ancak o anda tam bir karara varamamışlardı. Ta ki Allah hükme bağlamış olduğu işi gerçekleştirsin ve “helâk olan kişi apaçık bir delil üzere helâk olsun, hayatta kalan kişi de apaçık bir delil üzere yaşasın.”(el-Enfal, 8/42) Kendi aralarında gizlice müzakereye koyuldular ve tek bir söz üzerinde ittifak etmeye çalıştılar. Böylelikle sözlerinde ve davranışlarında başarılı olmak ve insanların dinlerine sımsıkı yapışmalarını sağlamak istediler. Onların gizlice yaptıkları konuşmaların mahiyetini de Yüce Allah şöylece açıklamaktadır:
63. “Dediler ki: Bu ikisi gerçekten sihirbazdır. Sihirleriyle sizi yurdunuzdan çıkarmak... istiyorlar.” Onların bu sözü, Firavun’un önceden söylediği sözle aynıdır. Ya onlarla Firavun’un aynı sözleri söylemeleri farkında olmadan tesadüf sonucu olmuştur yahut da Firavun, kendi açıkladığı bu sözlerini onlara telkin edip söylemelerini sağlamıştır. Onlar, Firavun’un söylediklerine ek olarak:“ve sizin en güzel olan yolunuzu” yani sihir yolunu “yok etmek istiyorlar” dediler. Mûsâ, sizin bu yolunuzu kıskandığından dolayı tuttuğunuz bu sihir yolunu ortadan kaldırmak ve size üstünlük sağlamak istiyor. Böylelikle bu yolla övünmek, meşhur olmak ve ününün yayılmasını sağlamak istiyor ki bu sayede sizin zamanınızı öğrenmeye harcadığınız bu ilimde ona başvurulsun. Yine sizin geçiminizi sağlamanıza ve buna bağlı olarak ileri gelen mevkilere çıkmanıza da engel olmak istiyor. Bu sözleriyle onlar, Mûsâ’yı yenik düşürmek uğrunda bütün gayretlerini ortaya koymak üzere birbirlerini teşvik etmişlerdi. Şöyle demişlerdi:
64. “O halde hilenizde ittifak edin” Yani bütün becerinizi bir defada birbirinize bu hususta destek vererek, birbirinize yardımcı olarak, söz birliği halinde, açıkça ve ittifakla ortaya koyun. Daha rahat çalışabilmeniz, kalplere daha çok heybet salmanız ve herkes yapabildiği her şeyi tümüyle ortaya koysun diye “tek saf halinde ilerleyin” ve şunu bilin ki bugün umduğunu elde edip başarıyı yakalayan ve diğer tarafı yenik düşüren kimse, istediğini elde eder, umduğuna kavuşur. Bu, oldukça önemli ve ileriki günleri belirleyici bir gündür. Görüldüğü gibi onlar batıllarına hayret edilecek derecede sapasağlam yapışmış ve bu hususta son derece kararlı idiler. Çünkü her türlü sebebe yapışmış, her türlü yolu, her türlü hile ve tuzağı hakka karşı ortaya koymuşlardı. Yüce Allah ise nurunu tamamlamak ve hakkı batıla galip getirmek istiyordu.
65. Sihirbazlar planlarını tamamladılar. Maksatlarını tespit ettiler ve artık geriye işi ortaya koymaktan başka bir şey kalmadı. “Dediler ki: “Ey Mûsâ, ya sen at yahut ilk atan biz olalım.” Bu sözleriyle durum ne olursa olsun kendilerinin mutlaka galip geleceklerini ima ederek onu muhayyer bıraktılar.
66. Mûsâ:“Haydi siz atın” dedi. Onlar da ellerindeki ipleri ve sopaları yere bıraktılar. “Birden onların ipleri ve asaları” aşırı derecedeki “sihirlerinden ötürü ona hızla hareket ediyorlarmış gibi” yani yılan şeklinde “göründü.”
67. Mûsâ’ya böyle görününce o, Allah’ın vaadine ve yardımına kesin olarak inanmakla birlikte beşer tabiatının bir gereği olarak “içten içe bir korku duydu.”
68. Sebat vermek ve kalbini yatıştırmak üzere “dedik ki: Korkma, çünkü” onlara karşı “üstün gelecek olan sensin.” Yani onlara üstün gelecek, onları yenik düşüreceksin. Onlar, sana karşı zelil olacak ve itaatle boyun eğeceklerdir.
69. “Sağ elindekini” yani asanı “at da onların yaptıklarını yakalayıp yutsun. Onların yaptıkları ancak bir sihirbaz hilesidir. Sihirbaz ise nerede olsa iflah olmaz.” Yani onların hile ve tuzaklarının kendi menfaatlerine vereceği bir fayda yoktur, başarılı da olmayacaklardır. Çünkü bu yaptıkları, insanların gözlerini boyayan, batılı hakka karıştıran ve kendilerinin hak üzere oldukları vehmini veren sihirbazların bir hilesidir.
70. Mûsâ da asasını yere attı. Asası onların yaptıkları her bir şeyi yakalayıp yuttu. Herkes de bu olanları kendi gözleriyle görüyordu. Böylelikle sihirbazlar kesin olarak bu işin sihir olmadığını, Allah’tan olduğunu bildiler, inandılar ve hemen iman ettiler. “Hârûn ile Mûsâ’nın Rabbi” olan âlemlerin Rabbine “iman ettik, dediler.” Böylelikle hak ortaya çıktı, üstün geldi ve bütün parlaklığıyla gözleri kamaştırdı. Bu büyük kalabalık karşısında, sihir, hile ve tuzaklar da çürüyüp gitti. Bu, mü’minler için apaçık bir delil ve rahmet, inatçılara karşı da kesin bir delil oldu.
71. Bunun üzerine Firavun sihirbazlara:“Ben size izin vermeden ona iman mı ettiniz?” Yani siz bana danışmadan ve benim iznim olmadan nasıl iman etme cesaretini gösterdiniz? Firavun sihirbazların önceden kendisine karşı edepleri, onun önündeki zilletleri, her bir hususta onun emirlerine itaat etmeleri dolayısıyla onların bu şekilde izinsiz iman edişlerini garip karşıladı ve bunu diğer işler gibi değerlendirdi. Firavun, bu açık ve kesin delilden sonra küfür ve azgınlığında daha da ileri gitti, sözleriyle kavmini küçümsedi. Mûsâ’nın sihirbazlara bu şekilde galip gelmesinin haklı oluşundan kaynaklanmadığını, aksine Mûsâ ile sihirbazların kendi aralarında anlaşıp komplo kurduklarını, Firavun’u ve kavmini ülkelerinden çıkarma planı yaptıklarını iddia etti. Firavun’un kavmi de bu şeytani planı kabul ile karşıladı ve onun doğru söylediğini zannetti. “Kavmini böylece hafife aldı, onlar da ona itaat ettiler. Çünkü onlar, bir fasıklar topluluğu idi.”(ez-Zuhruf, 43/54) Firavun’un söylediği bu sözler, zerre kadar aklı ve vakıaya dair asgari bir bilgisi olan kimsenin aklının kabul edebileceği türden bir söz değildi. Çünkü Mûsâ, Medyen’den yalnız başına gelmişti. Oradan geldikten sonra da ne sihirbazlarla ne de başkalarıyla bir araya gelmedi. Aksine hemen Firavun’u ve kavmini imana davet ederek onlara ilâhi mucizeleri gösterdi. Firavun da Mûsâ aleyhisselam’ın getirdiklerine karşı koymak için bütün imkânlarını ortaya koydu ve şehirlerinde ne kadar bilgiç sihirbaz varsa hepsinin toplanmasını sağlayacak kimseler gönderdi. Sihirbazlar Firavun’un yanına geldiler. O da galip gelmeleri halinde onları mükâfatlandıracağını, onlara yüksek mevkiler vereceğini vaat etti. Onlar da galip gelmek için gayret gösterip, Mûsâ’yı yenmek maksadıyla hilelerini en ileri derecede ortaya koydular. Bütün bunlara rağmen sihirbazlarla Mûsâ’nın bir araya gelerek böyle bir plan kurdukları ve meydana gelen olaylar hakkında ittifaka vardıkları düşünülebilir mi? Bu imkansızın da imkansızı bir şeydir.
aha sonra Firavun, sihirbazları tehdit ederek şunları söyledi:“Andolsun ki sizin el ve ayaklarınızı çaprazlama keseceğim.” Yeryüzünde fesat çıkartan yol kesicilere uygulandığı şekilde her birinin sağ eli ile sol ayağını keseceğini söyledi. Onları teşhir ve rezil etmek maksadıyla da “hurma kütüklerine asacağım. O zaman hangimizin azabının daha şiddetli ve daha kalıcı olduğunu bileceksiniz.” Bu sözleriyle Firavun, kendisinin ve beraberindekilerin işkencelerinin, Allah’ın azabından daha çetin ve daha kalıcı olduğunu kasdetmişti. O, bu sözleriyle hakikatleri tersyüz etmek ve akılsız kimseleri de korkutmak istemişti.
72. Sihirbazlar, hakkı görüp Allah’ın kendilerine ihsan ettiği akılları ile gerçekleri idrâk ettiklerinden, Firavun’a şu sözleriyle cevap verdiler:“Bize gelen apaçık delillere ve bizi yaratana karşı asla seni tercih etmeyiz.” Yani Yüce Allah’ın tek başına ma’bud, tek başına ta’zim olunması gereken, tek üstün ve yüce Rab olduğuna, O’nun dışındakilerin ise ulûhiyet ve rubûbiyetlerinin batıl olduğuna kat’i delil teşkil eden bunca belgeleri bir kenara bırakıp da seni ve bize vaat ettiğin makam ve mükafatı bizi yoktan var eden Yaratana asla tercih etmeyeceğiz. Böyle bir şey kesinlikle olmayacaktır. Bizi kendisiyle tehdit ettiğin el ve ayakların çaprazlama kesilmesi, asılmak ve benzeri işkenceler türünden her “ne hüküm vereceksen ver. Zira sen ancak bu dünya hayatında hükmedersin.” Senin bizi tehdit ettiğin şeyler en fazla bu dünya hayatında söz konusudur ve önünde sonunda biter, sona erer ve bize zarar vermez. Ancak küfrü üzere devam edip giden kimselere Allah’ın azabı böyle değildir. O, süreklidir ve pek büyüktür. Bu sözleriyle onlar, sanki Firavun’un:“O zaman hangimizin azabının daha şiddetli ve daha kalıcı olduğunu bileceksiniz” şeklindeki sözlerine cevap vermiş oluyorlardı. Sihirbazların söyledikleri bu sözler aklı başında olan bir kimsenin, dünya lezzetleriyle âhiretteki lezzetleri, dünya azabı ile âhiretteki azap arasında bir mukayese yapması gerektiğine delildir.
73. “Şüphesiz ki biz günahlarımızı ve senin bizi yapmaya zorladığın sihri bağışlasın diye Rabbimize iman ettik.” Günahlardan kasıtları, küfür ve işledikleri masiyetlerdir. Hiç şüphesiz iman, her türlü günaha keffârettir, tevbe de kendisinden öncekileri silip yok eder. Sihirbazların: Bizim kendisi ile hakka karşı çıktığımız “ve bizi yapmaya zorladığın sihri” ifadeleri, onların daha önce yaptıkları bu işlerini isteyerek yapmadıklarını, Firavun’un onları bir şekilde bunu yapmaya zorladığını göstermektedir. Doğrusunu en iyi Allah bilir ama göründüğü kadarıyla Mûsâ aleyhisselam, daha önce geçen:“Yazıklar olsun size! Yalan uydurup Allah’a iftira etmeyin. Sonra azap ile kökünüzü kazır.”(61. âyet) ifadeleriyle onlara öğüt vermesi, onları etkilemiş ve onlarda büyük çapta tesir bırakmıştı. Bundan dolayıdır ki bu söz ve öğütten sonra kendi aralarında tartışmışlardır. Daha sonra da Firavun, onları sihir yapmaya zorlamış ve ortaya koydukları bu hileleri yapmaya onları mecbur etmiştir. Bundan dolayıdır ki onlar, daha oraya gelmeden önce Firavun’un söylediği sözü aynen söylediler. Zira onlar:“Bu ikisi gerçekten sihirbazdır. Sihirleriyle sizi yurdunuzdan çıkarmak ve sizin en güzel olan yolunuzu yok etmek istiyorlar.”(63. âyet) demişlerdi. Böylelikle Firavun’un kendilerine çizmiş olduğu ve izlemeye zorladığı yolu takip etmişlerdi. Kalplerinde batıl ile hakka karşı çıkmaktan hoşlanmayıp yaptıklarını da bir süre batıla göz yummak suretiyle yapmış olmalarının onlara etki etmiş olması ve bu sebeple Allah’ın kendilerine rahmetini ihsan ederek iman ve tevbeye onları muvaffak kılmış olması ihtimali vardır.
üphesiz Allah’ın nezdindekiler, senin bize vaat etmiş olduğun çeşitli mükâfatlardan, makam ve mevkilerden daha hayırlı olduğu gibi O’nun mükâfat ve ihsanları daha kalıcıdır. Yoksa Firavun’un söylediği “O zaman hangimizin azabının daha şiddetli ve daha kalıcı olduğunu bileceksiniz” sözlerinin ve kendi azabının daha ağır ve daha kalıcı olduğunun gerçekle bir ilgisi yoktur. Yüce Allah’ın Mûsâ’nın Firavun ile başından geçenlere dair naklettiği bütün kıssalarda bu sihirbazları söz konusu ettiğiğinde Firavun’un onların el ve ayaklarını kesip onları hurma kütüklerine asmakla tehdit ettiğini de zikretmekte ancak onun bu işi yaptığını söz konusu etmemektedir. Bu hususta sahih bir hadis de gelmemiştir. Bu tehdidini gerçekleştirdiğini ya da gerçekleştirmediğini kat’i bir kanaat olarak ortaya koymak için bir delile ihtiyaç vardır. O nedenle bunu da başka hususları da en iyi Allah bilir.
Sveznajući Allah pokazao je faraonu svih devet dokaza i nadnaravnih djela, no faraon, uprkos toga i njihove realnosi kojoj je svjedočio, porekao je sva znamenja i odbio slijeđenje istine.
I showed Pharaoh all of My nine signs. He saw them all but denied them and refused to respond by having faith in Allah.
Ant olsun biz Firavun'a dokuz ayetimizin hepsini gösterdik, bunları görmesine rağmen yalanladı ve Allah'a imana icabet etmekten imtina etti.
Demostré al Faraón todas mis nueve señales. Él las vio a todas, pero las desmintió y se negó a creer en Al-lah.
"Dan sesungguhnya Kami telah memperlihatkan kepadanya (Fir'aun) tanda-tanda kekuasaan Kami semuanya, maka dia men-dustakan dan enggan (menerima kebenaran). Fir'aun berkata, 'Ada-kah kamu datang kepada kami untuk mengusir kami dari negeri kami (ini) dengan sihirmu, hai Musa? Dan kami pun pasti akan mendatangkan (pula) kepadamu sihir semacam itu, maka tentu-kanlah suatu waktu untuk pertemuan antara kami dan kamu, (yang kami tidak akan menyalahinya dan tidak pula kamu) di suatu tempat yang pertengahan (letaknya).' Musa berkata, 'Waktu untuk pertemuan (kami dengan) kamu itu ialah di hari raya dan hendak-lah dikumpulkan manusia pada waktu matahari sepenggalahan naik.' Maka Fir'aun meninggalkan (tempat itu), lalu mengatur tipu dayanya, kemudian dia datang. Musa berkata kepada mereka, 'Celakalah kamu, janganlah kamu mengadakan kedustaan ter-hadap Allah, maka Dia membinasakan kamu dengan siksa.' Dan sesungguhnya telah merugi orang yang mengada-adakan kedusta-an. Maka mereka berbantah-bantahan tentang urusan mereka di antara mereka, dan mereka merahasiakan percakapan (mereka). Mereka berkata, 'Sesungguhnya dua orang ini adalah benar-benar ahli sihir yang hendak mengusirmu dari negerimu dengan sihirnya dan hendak melenyapkan kedudukanmu yang utama. Maka him-punlah segala daya (sihir) kamu sekalian, kemudian datanglah dengan berbaris, dan sesungguhnya beruntunglah orang yang me-nang pada hari ini.' (Setelah mereka berkumpul) mereka berkata, 'Hai Musa (pilihlah), apakah kamu yang melemparkan (dahulu) atau kamikah orang yang mula-mula melemparkan?' Musa berkata, 'Bahkan silakan kamu sekalian melemparkan.' Maka tiba-tiba tali-tali dan tongkat-tongkat mereka, terbayang kepada Musa, seakan-akan ia merayap cepat lantaran sihir mereka. Musa me-rasa takut dalam hatinya. Kami berkata, 'Janganlah kamu takut, sesungguhnya kamulah yang paling unggul (menang). Dan lem-parkanlah sesuatu yang ada di tangan kananmu, niscaya ia akan menelan sesuatu yang mereka buat. Sesungguhnya sesuatu yang mereka buat itu adalah tipu daya tukang sihir (belaka). Dan tidak akan menang tukang sihir itu, dari mana saja ia datang.' Lalu tukang-tukang sihir itu tersungkur dengan bersujud, seraya ber-kata, 'Kami telah percaya kepada Rabb Harun dan Musa.' Fir'aun berkata, 'Apakah kamu telah beriman kepadanya (Musa) sebelum aku beri izin kepadamu sekalian. Sesungguhnya ia adalah pemim-pinmu yang mengajarkan sihir kepadamu sekalian. Maka sesung-guhnya aku akan memotong tangan dan kaki kamu sekalian dengan bersilang secara bertimbal balik, dan sesungguhnya aku akan menyalib kamu sekalian pada pangkal pohon kurma, dan sesung-guhnya kamu akan mengetahui siapa di antara kita yang lebih pedih dan lebih kekal siksanya.' Mereka berkata, 'Kami sekali-kali tidak mengutamakan kamu daripada bukti-bukti yang nyata (mukjizat), yang telah datang kepada kami dan daripada Rabb yang menciptakan kami; maka putuskanlah apa yang hendak kamu putuskan. Sesungguhnya kamu hanya akan dapat memutuskan pada kehidupan di dunia ini saja. Sesungguhnya kami telah beriman kepada Rabb kami, agar Dia mengampuni kesalahan-kesalahan kami dan sihir yang telah kamu paksakan kepada kami melaku-kannya. Dan Allah lebih baik (pahalaNya) dan lebih kekal (azab-Nya)'." (Thaha: 56-73).
(56) Allah تعالى memberitahukan bahwa Dia telah memper-tontonkan kepada Fir'aun seluruh jenis ayat-ayat (tanda-tanda kebesaran Allah) dan pelajaran-pelajaran serta petunjuk-petunjuk yang sangat akurat yang bersifat jasmani, rohani, dan astrologis, (tapi) dia tidak memperbaiki diri dan tidak jera, justru mendusta-kan dan berpaling. Mendustakan berita wahyu dan memalingkan diri dari perintah dan larangan Allah, menyulap kebenaran men-jadi kebatilan dan kebatilan menjadi kebenaran, melancarkan per-debatan untuk menyesatkan umat manusia.
(57) Dia berkata, ﴾ أَجِئۡتَنَا لِتُخۡرِجَنَا مِنۡ أَرۡضِنَا بِسِحۡرِكَ ﴿ "Adakah kamu datang kepada kami untuk mengusir kami dari negeri kami (ini) dengan sihirmu," dia mengklaim bahwa tanda-tanda kebesaran Allah (muk-jizat-mukjizat itu) yang diperlihatkan Musa kepadanya merupakan bentuk sihir dan kepalsuan belaka, yang ditujukan untuk mengusir mereka dari tanah mereka dan menguasai (tanah)nya, agar perkata-annya menorehkan pengaruh di hati orang-orang. Sesungguhnya tabiat manusia condong menyukai tanah kelahirannya, sulit untuk keluar dan meninggalkannya. Lalu Fir'aun memberitahukan kepada mereka bahwa Musa hendak mewujudkannya, agar mereka mem-benci Musa dan menyiapkan usaha untuk melawannya.
(58) ﴾ فَلَنَأۡتِيَنَّكَ بِسِحۡرٖ ﴿ "Dan kami pun pasti akan mendatangkan (pula) kepadamu sihir semacam itu," serupa dengan sihirmu. Berilah kami kesempatan dan tentukanlah untukku,﴾ مَوۡعِدٗا لَّا نُخۡلِفُهُۥ نَحۡنُ وَلَآ أَنتَ مَكَانٗا سُوٗى 58 ﴿ "suatu waktu untuk pertemuan antara kami dan kamu, yang kami tidak akan menyalahinya dan tidak pula kamu di suatu tempat yang pertengahan (letaknya)," tempat yang netral, pengetahuan kami dan pengetahuanmu sama tentangnya. Atau tempat yang datar lagi rata, supaya kita dapat menyaksikan apa saja yang ada di sana.
(59) Musa berkata, ﴾ مَوۡعِدُكُمۡ يَوۡمُ ٱلزِّينَةِ ﴿ "Waktu untuk pertemuan (kami dengan) kamu itu ialah di hari raya," hari perayaan mereka yang mereka sedang kosong tanpa pekerjaan dan menghentikan kesibukan-kesibukan mereka padanya ﴾ وَأَن يُحۡشَرَ ٱلنَّاسُ ضُحٗى 59 ﴿ "dan hendaklah dikumpulkan manusia pada waktu matahari sepenggalahan naik," maksudnya mereka semua dihimpun jadi satu di waktu dhuha. Musa memilih hari raya dan waktu pagi hari, karena banyak-nya kerumunan orang dan penglihatan terhadap segala sesuatu sesuai dengan aslinya, yang tidak terpenuhi pada waktu lainnya."
(60) ﴾ فَتَوَلَّىٰ فِرۡعَوۡنُ فَجَمَعَ كَيۡدَهُۥ ﴿ "Maka Fir'aun meninggalkan (tem-pat itu), lalu mengatur tipu dayanya," maksudnya seluruh upaya yang dapat dia tempuh untuk memperdayai Musa dengannya. Maka dia mengutus orang di seluruh kota untuk mengumpulkan tukang-tukang sihir yang piawai dalam keahlian sihirnya. Pada waktu itu, praktik sihir begitu merata, dan pendalamannya sangat diminati. Ia pun berhasil mendatangkan tukang sihir dalam jumlah besar. Kemudian masing-masing dari mereka datang pada waktu yang sudah ditentukan. Pertemuan itu begitu padat, dihadiri oleh kaum lelaki dan wanita, para petinggi, orang-orang bangsawan, rakyat awam, anak-anak kecil dan orang-orang tua. Mereka menghimbau orang-orang untuk ikut serta berkumpul. Dan mereka berkata,
﴾ وَقِيلَ لِلنَّاسِ هَلۡ أَنتُم مُّجۡتَمِعُونَ 39 لَعَلَّنَا نَتَّبِعُ ٱلسَّحَرَةَ إِن كَانُواْ هُمُ ٱلۡغَٰلِبِينَ 40 ﴿
"Dan dikatakan kepada orang banyak, 'Berkumpullah kamu seka-lian. Semoga kita mengikuti ahli-ahli sihir jika mereka adalah orang-orang yang menang'." (Asy-Syu'ara`: 39-40).
(61) Setelah tukang-tukang sihir berkumpul dari segenap wilayah, Musa عليه السلام menyampaikan nasihat kepada mereka dan menegakkan hujah di hadapan mereka. Beliau mengatakan, ﴾ وَيۡلَكُمۡ لَا تَفۡتَرُواْ عَلَى ٱللَّهِ كَذِبٗا فَيُسۡحِتَكُم بِعَذَابٖۖ ﴿ "Celakalah kamu, janganlah kamu meng-adakan kedustaan terhadap Allah, maka Dia membinasakan kamu dengan siksa," maksudnya janganlah kalian dukung kebatilan (yang kalian pegangi) dengan praktik sihir kalian dan berencana mempecun-dangi kebenaran, membuat kedustaan atas nama Allah. Akibatnya Allah akan menghabisi kalian sampai tak tersisa dengan siksa dari sisiNya, dan menggagalkan usaha dan kedustaan kalian. Akhirnya, kalian tidak dapat menggapai sesuatu yang kalian kehendaki berupa kemenangan dan jabatan di sisi Fir'aun dan para pembesar-nya, serta kalian tidak lolos dari siksa Allah.
(62) Perkataan yang benar pasti memiliki pengaruh pada hati. Tak ayal lagi, timbullah keributan dan pertentangan di tengah tukang-tukang sihir, manakala mereka mendengarkan perkataan Musa dan terjadilah kegaduhan. Boleh jadi, muara pertentangan (pada mereka) adalah rancunya jati diri Musa, apakah ia berada di atas (rel) kebenaran atau tidak? Akan tetapi, sampai di sini, polemik mereka belum menemui titik terang. Agar Allah menentukan per-kara yang mesti dilaksanakan, yaitu agar binasalah orang yang binasa dengan keterangan yang nyata dan agar hiduplah orang yang hidup dengan keterangan yang nyata. Saat itulah, mereka saling berbisik-bisik di antara mereka dan bahwa mereka telah menyepakati sebuah pernyataan agar mereka selamat dalam ucapan dan tindakan mereka serta agar orang-orang memegangi doktrin Fir'aun dan orang-orangnya.
(63) Perbincangan yang mereka rahasiakan, dijelaskan oleh Firman Allah, ﴾ قَالُوٓاْ إِنۡ هَٰذَٰنِ لَسَٰحِرَٰنِ يُرِيدَانِ أَن يُخۡرِجَاكُم مِّنۡ أَرۡضِكُم بِسِحۡرِهِمَا ﴿ "Sesung-guhnya dua orang ini adalah benar-benar ahli sihir yang hendak mengusir kamu dari negeri kamu dengan sihirnya," persis seperti pernyataan Fir'aun sebelumnya, baik ini terjadi secara kebetulan atas pernya-taan ini dari para tukang sihir dan Fir'aun tanpa kesengajaan atau-pun merupakan pendiktean dari Fir'aun kepada mereka yang telah direncanakan dan dipersaksikan oleh Fir'aun di hadapan orang-orang. Para tukang sihir itu mengimbuhi lontaran Fir'aun dengan ungkapan, ﴾ وَيَذۡهَبَا بِطَرِيقَتِكُمُ ٱلۡمُثۡلَىٰ 63 ﴿ "Dan hendak melenyapkan kedudukan kamu yang utama," yaitu praktik sihir. Ia iri dengki terhadap kalian atas (kedudukan) itu dan berminat untuk mengungguli kalian, agar dia dapat menggenggam kebanggaan, ketenaran, dan popularitas. Itulah sasaran Musa dengan ilmu (sihir) ini, yang mana kalian telah menghabiskan waktu-waktu kalian untuknya dan melenyapkan mata pencaharian kalian yang mana kalian makan darinya dan menghilangkan hal-hal yang mengikutinya berupa jabatan-jabatan.
(64) Ini adalah himbauan dari sebagian mereka kepada kelompoknya untuk berusaha keras dalam menumbangkan Musa. Oleh karena itu, mereka berkata, ﴾ فَأَجۡمِعُواْ كَيۡدَكُمۡ ﴿ "Maka himpunlah segala daya (sihir) kamu sekalian," maksudnya, tunjukkanlah (kemam-puan kalian) sekaligus dengan cara bahu-membahu, saling men-dukung, dan menolong dalam keadaan perkataan dan hati kalian bersatu. ﴾ ثُمَّ ٱئۡتُواْ صَفّٗاۚ ﴿ "Kemudian datanglah dengan berbaris," agar kalian lebih leluasa menjalankan pekerjaan kalian dan lebih disegani dalam hati. Dan supaya sebagian kalian tidak menyisihkan kemam-puannya. Ketahuilah, siapa saja yang beruntung hari ini, sukses dan berhasil mengalahkan yang lain, maka sesungguhnya dia menjadi seorang yang beruntung lagi menang. Inilah hari keberuntungan baginya, tiada hari setelah ini. Alangkah teguhnya mereka dalam kebatilan dan betapa dahsyatnya mereka berada di dalamnya! Pasalnya, mereka mengusahakan setiap cara, piranti, dan tipu daya untuk melancarkan makar kepada al-Haq.
(65) Dan Allah enggan kecuali (hanya) hendak menyem-purnakan cahayaNya dan mengunggulkan al-Haq di atas kebatilan. Setelah tipu daya mereka komplit, dan motivasi mereka telah me-ngerucut, serta tidak ada yang tertinggal melainkan pelaksanaan-nya saja ﴾ قَالُواْ ﴿ "mereka berkata," kepada Musa ﴾ إِمَّآ أَن تُلۡقِيَ ﴿ "(pilihlah), apakah kamu yang melemparkan (dahulu)," tongkatmu ﴾ وَإِمَّآ أَن نَّكُونَ أَوَّلَ مَنۡ أَلۡقَىٰ 65 ﴿ "atau kamikah orang yang mula-mula melemparkan?" Mereka mengajukan alternatif pilihan disertai dengan prasangka bahwa mereka pasti akan menang melawan Musa dalam kondisi apa pun.
(66) Musa berkata kepada mereka, ﴾ بَلۡ أَلۡقُواْۖ ﴿ "Bahkan silakan kamu sekalian melemparkan," mereka pun melemparkan tali-tali dan tongkat-tongkat mereka ﴾ فَإِذَا حِبَالُهُمۡ وَعِصِيُّهُمۡ يُخَيَّلُ إِلَيۡهِ ﴿ "maka tiba-tiba tali-tali dan tongkat-tongkat mereka, terbayang kepadanya," yaitu kepada Musa ﴾ مِن سِحۡرِهِمۡ ﴿ "lantaran sihir mereka," yang klimaks ﴾ أَنَّهَا تَسۡعَىٰ 66 ﴿ "seakan-akan ia merayap cepat," [ular-ular yang datang dengan segera].
(67) Ketika pemandangan itu terbayang pada pandangan Musa, beliau merasakan ketakutan, sebagaimana rasa takut yang manusiawi. Kalau tidak demikian, maka beliau teguh pendirian dengan janji Allah dan pertolonganNya.
(68) ﴾ قُلۡنَا ﴿ "Kami berkata," untuk meneguhkan dan mene-nangkan hati, ﴾ لَا تَخَفۡ إِنَّكَ أَنتَ ٱلۡأَعۡلَىٰ 68 ﴿ "Janganlah kamu takut, sesung-guhnya kamulah yang paling unggul (menang)," atas mereka. Maksud-nya engkau akan mengungguli mereka dan mengalahkan mereka hingga mereka patuh dan tunduk di hadapanmu.
(69) ﴾ وَأَلۡقِ مَا فِي يَمِينِكَ ﴿ "Dan lemparkanlah apa yang ada di tangan kananmu," yaitu tongkatmu ﴾ تَلۡقَفۡ مَا صَنَعُوٓاْۖ إِنَّمَا صَنَعُواْ كَيۡدُ سَٰحِرٖۖ وَلَا يُفۡلِحُ ٱلسَّاحِرُ حَيۡثُ أَتَىٰ ﴿ "niscaya ia akan menelan sesuatu yang mereka buat. Sesungguhnya se-suatu yang mereka buat itu adalah tipu daya tukang sihir (belaka). Dan tidak akan menang tukang sihir itu, dari mana saja ia datang," maksud-nya tipu daya dan makar mereka tidak membuahkan hasil bagi diri mereka, lagi tidak sukses. Ia sekedar tipu daya dari para tukang sihir yang mengelabui (pandangan) khalayak dan mengaburkan (potret) kebatilan serta mengopinikan bahwa mereka berada di atas kebenaran.
(70) Lalu, Musa melemparkan tongkatnya, maka ia menelan segala sesuatu (ular jelmaan) yang mereka buat dan memangsanya. Sementara itu, orang-orang memperhatikan kejadian tersebut. Para tukang sihir pun sadar dengan yakin bahwa itu bukanlah sihir, akan tetapi dari Allah. Maka mereka pun bersegera untuk beriman. ﴾ فَأُلۡقِيَ ٱلسَّحَرَةُ ﴿ "Lalu tukang-tukang sihir itu tersungkur," dengan bersujud,
﴾ قَالُوٓاْ ءَامَنَّا بِرَبِّ ٱلۡعَٰلَمِينَ 121 رَبِّ مُوسَىٰ وَهَٰرُونَ 122 ﴿
"Seraya berkata, 'Kami telah beriman kepada Rabb semesta alam, yaitu Rabb Musa dan Harun'," (Al-A'raf: 121-122),
kebenaran pun terkuak, nampak dan mencuat. Sedangkan praktik sihir, tipu daya, dan makar (mereka) tertolak pada tempat perkum-pulan yang ramai itu. Jadilah momentum itu sebagai bukti nyata dan rahmat bagi kaum Mukminin serta menjadi hujjah atas orang-orang yang menentang.
(71) Fir'aun berkata kepada para tukang sihir, ﴾ ءَامَنتُمۡ لَهُۥ قَبۡلَ أَنۡ ءَاذَنَ لَكُمۡۖ ﴿ "Apakah kamu telah beriman kepadanya (Musa) sebelum aku memberi izin kepadamu sekalian," maksudnya, bagaimana bisa kalian lancang beriman tanpa konsultasi dan izin denganku. Fir'aun begitu terheran-heran mengapa sikap ini muncul dari mereka lan-taran tata krama mereka kepada dirinya, sikap menghinakan diri dan ketundukan mereka kepadanya pada setiap urusan mereka. Dia ingin agar masalah keimanan para tukang sihir ini termasuk dari bagian perilaku mereka sebelumnya (untuk selalu taat kepada-nya). Kemudian Fir'aun semakin membabi-buta dalam kekufuran dan sikapnya melampaui batas setelah adanya petunjuk kebenaran ini. Dia mengolok-olok kaumnya melalui perkataannya dan menam-pakkan kepada mereka bahwa keunggulan Musa atas para tukang sihir itu, bukan karena syariat yang dibawanya merupakan kebe-naran. Justru (yang terjadi) dia telah menjalin kerja sama dengan para tukang sihir, menyusun tipu daya dan mengatur skenario untuk mengusir Fir'aun dan kaumnya dari negeri mereka. Kaum-nya pun mengiyakan rekayasa jahat ini darinya dan menyangkanya sebagai kebenaran.
﴾ فَٱسۡتَخَفَّ قَوۡمَهُۥ فَأَطَاعُوهُۚ إِنَّهُمۡ كَانُواْ قَوۡمٗا فَٰسِقِينَ 54 ﴿
"Maka Fir'aun mempengaruhi kaumnya (dengan perkataan itu) lalu mereka patuh kepadanya. Karena sesungguhnya mereka itu adalah kaum yang fasik." (Az-Zukhruf: 54),
padahal pernyataan yang dilontarkan oleh Fir'aun ini tidak bisa menembus akal orang yang mempunyai kecerdasan dan pengeta-huan tentang fakta dalam level terendah sekalipun. Karena Musa datang dari Madyan seorang diri. Saat tiba, dia tidak berinteraksi dengan salah satu dari para tukang sihir atau siapapun selain me-reka. Bahkan yang beliau tempuh, langsung menyerukan dakwah kepada Fir'aun dan kaumnya. Beliau memperlihatkan tanda-tanda kebesaran Allah kepada mereka. Kemudian Fir'aun ingin melawan misi yang dibawa oleh Musa. Dia pun berusaha semaksimal mungkin. Mengutus seseorang di seluruh pelosok negeri untuk mendatangkan setiap tukang sihir yang piawai. Mereka pun ber-datangan kepadanya. Fir'aun menjanjikan upah dan kedudukan manakala kemenangan berhasil direngkuh. Para tukang sihir itu begitu antusias dan menyusun tipu daya yang jitu untuk menang atas Musa. Setelah itu, terjadilah pada mereka, peristiwa keimanan kepada Musa. Apakah (dengan fakta-fakta ini semua), mungkin dibayangkan bahwa para tukang sihir itu dan Musa telah mengatur kondisi dan menjalin kesepakatan atas peristiwa yang muncul? Ini termasuk kejadian yang paling mustahil.
Selanjutnya, Fir'aun menebar ancaman kepada para tukang sihir dengan berkata, ﴾ فَلَأُقَطِّعَنَّ أَيۡدِيَكُمۡ وَأَرۡجُلَكُم مِّنۡ خِلَٰفٖ ﴿ "Maka sungguh aku akan memotong tangan dan kaki kamu sekalian dengan bersilang secara bertimbal balik." Sebagaimana hukuman yang diperlakukan bagi pemberontak yang selalu menimbulkan kerusakan, tangan kanan dan kaki kirinya dipotong. ﴾ وَلَأُصَلِّبَنَّكُمۡ فِي جُذُوعِ ٱلنَّخۡلِ ﴿ "Dan sungguh aku akan menyalib kamu sekalian pada pangkal pohon kurma," agar kalian dapat disaksikan orang banyak dan merasakan kehinaan. ﴾ وَلَتَعۡلَمُنَّ أَيُّنَآ أَشَدُّ عَذَابٗا وَأَبۡقَىٰ 71 ﴿ "Dan sungguh kamu akan mengetahui siapa di antara kita yang lebih pedih dan lebih kekal siksanya," tentu atas dasar persang-kaannya dan persangkaan pengikutnya bahwa dia adalah orang yang paling dahsyat siksanya daripada Allah dan lebih kekal, untuk memutarbalikkan fakta dan mengintimidasi orang yang mudah dibodohi.
(72) Oleh sebab itu, tatkala para tukang sihir itu mengetahui kebenaran yang nyata, dan Allah telah mencurahkan kemampuan berpikir pada mereka untuk dapat melacak fakta-fakta sesungguh-nya, mereka pun merespon (ancaman Fir'aun) dengan berkata, ﴾ لَن نُّؤۡثِرَكَ عَلَىٰ مَا جَآءَنَا مِنَ ٱلۡبَيِّنَٰتِ ﴿ "Kami sekali-kali tidak mengutamakan kamu dari-pada bukti-bukti yang nyata (mukjizat), yang telah datang kepada kami," [maksudnya kami tidak akan mengutamakan engkau dan apa yang engkau janjikan kepada kami berupa upah dan kedekatan posisi denganmu daripada apa yang telah Allah perlihatkan kepada kami yang berupa ayat-ayat yang jelas]: yang menunjukkan bahwa Allah-lah Rabb yang patut disembah, satu-satunya, yang diagungkan dan dihormati, dan bahwa selain Allah merupakan kebatilan, dan kami (tidak akan) mengutamakan dirimu daripada Dzat yang telah menciptakan kami dan mengadakan kami, ini tidak akan terjadi.
﴾ فَٱقۡضِ مَآ أَنتَ قَاضٍۖ ﴿ "Maka putuskanlah apa yang hendak kamu putus-kan," dari sesuatu yang telah engkau ancamkan kepada kami, be-rupa potong tangan dan kaki, penyaliban jasad kami dan siksaan. ﴾ إِنَّمَا تَقۡضِي هَٰذِهِ ٱلۡحَيَوٰةَ ٱلدُّنۡيَآ 72 ﴿ "Sesungguhnya kamu hanya akan dapat memu-tuskan pada kehidupan di dunia ini saja," maksudnya apa yang kamu ancamkan kepada kami, paling maksimal hanya terjadi di kehidupan dunia ini saja, nanti akan selesai, hilang, dan tidak membahayakan kami (di akhirat kelak). Berbeda halnya dengan azab Allah bagi orang yang tetap berada di atas kekufuran, azab itu kontinyu, lagi dahsyat. Sepertinya inilah jawaban dari mereka terhadap perkataan Fir'aun, ﴾ وَلَتَعۡلَمُنَّ أَيُّنَآ أَشَدُّ عَذَابٗا وَأَبۡقَىٰ 71 ﴿ "Dan sungguh kamu akan mengetahui siapa di antara kita yang lebih pedih dan lebih kekal siksanya." (Thaha: 71). Dalam pembicaraan para tukang sihir ini terdapat petunjuk bahwa seorang yang berakal hendaklah menimbang antara kenikmatan dunia dan kenikmatan akhirat dengan azab dunia dan akhirat.
(73) ﴾ إِنَّآ ءَامَنَّا بِرَبِّنَا لِيَغۡفِرَ لَنَا خَطَٰيَٰنَا ﴿ "Sesungguhnya kami telah beriman kepada Rabb kami, agar Dia mengampuni kesalahan-kesalahan kami," yaitu kekufuran dan maksiat-maksiat kami. Sesungguhnya keiman-an menghapuskan kesalahan-kesalahan, dan taubat menutup dosa silam. Perkataan mereka, ﴾ وَمَآ أَكۡرَهۡتَنَا عَلَيۡهِ مِنَ ٱلسِّحۡرِۗ ﴿ "Dan sihir yang telah kamu paksakan kepada kami untuk melakukannya," yang kami gunakan untuk melawan kebenaran. Ini merupakan dalil bahwa mereka tidak berkehendak sendiri dalam perbuatan mereka tadi. Fir'aun-lah yang memaksa mereka dengan sekuat tenaga. Secara eksplisit nampak -wallahu a'lam– bahwasanya ketika Musa menyampaikan nasihat kepada mereka sebagaimana tertuang pada Firman Allah, ﴾ وَيۡلَكُمۡ لَا تَفۡتَرُواْ عَلَى ٱللَّهِ كَذِبٗا فَيُسۡحِتَكُم بِعَذَابٖۖ ﴿ "Celakalah kamu, janganlah kamu mengadakan kedustaan terhadap Allah, maka Dia membinasakan kamu dengan siksa." (Thaha: 61), ternyata telah mempengaruhi mereka dan membekas pada diri mereka dengan kuat. Oleh karena itu, mereka saling berbantahan usai mendengarkan perkataan dan nasihat Musa. Kemudian Fir'aun menuntut dan memaksa mereka untuk melakukan makar yang telah mereka perbuat. Karena itu, para tukang sihir itu mengemukakan pernyataan Fir'aun tadi sebe-lum dia mendatangi mereka, di mana mereka mengatakan, ﴾ إِنۡ هَٰذَٰنِ لَسَٰحِرَٰنِ يُرِيدَانِ أَن يُخۡرِجَاكُم مِّنۡ أَرۡضِكُم بِسِحۡرِهِمَا ﴿ "Sesungguhnya dua orang ini adalah benar-benar ahli sihir yang hendak mengusir kamu dari negeri kamu dengan sihirnya," (Thaha: 63), jadi mereka berbuat sesuai dengan cara yang sudah digariskan Fir'aun dan dipaksakannya. Boleh jadi goresan yang mengendap di hati-hati mereka ini adalah disebabkan kebencian mereka untuk melawan kebenaran dengan kebatilan, dan tindakan-tindakan yang telah mereka kerjakan dengan menu-tup mata. Itulah yang berpengaruh positif pada mereka, dan Allah merahmati mereka dengan itu dan mencurahkan taufik kepada mereka untuk beriman dan bertaubat.
﴾ وَٱللَّهُ خَيۡرٞ ﴿ "Dan Allah lebih baik (pahalaNya)," dari apa yang engkau janjikan berupa upah, kedudukan, dan jabatan ﴾ وَأَبۡقَىٰٓ 73 ﴿ "dan lebih kekal," ganjaran dan kebaikanNya, tidak seperti yang di-omongkan oleh Fir'aun, ﴾ وَلَتَعۡلَمُنَّ أَيُّنَآ أَشَدُّ عَذَابٗا وَأَبۡقَىٰ 71 ﴿ "dan sesungguhnya kamu akan mengetahui siapa di antara kita yang lebih pedih dan lebih kekal siksanya." (Thaha: 71), dia bermaksud bahwa dirinya lebih pedih dan kekal siksaannya.
Seluruh yang dikemukakan tentang kisah Musa dan Fir'aun telah disebutkan oleh Allah di dalamnya, yaitu apabila datang berdasarkan kisah para tukang sihir bahwasanya Fir'aun telah mengancam mereka dengan hukuman potong anggota badan dan penyaliban. Namun Allah tidak menyebutkan tentang pelaksana-annya. Begitu pula tidak ada hadits shahih yang menyinggungnya. Kepastian terjadi atau tidaknya tergantung pada keberadaan dalil. Allah-lah Yang Mahatahu tentang kejadian itu dan kejadian lainnya. [Akan tetapi, ancaman Fir'aun kepada para tukang sihir dengan hukuman itu bersamaan dengan kemampuannya untuk melaku-kannya adalah menjadi bukti peristiwa itu terjadi. Pasalnya, bila tidak berlangsung, sudah pasti Allah menyebutkannya dan para ulama yang menyampaikan ilmu pun tentu akan menyepakatinya].
Sungguh Kami telah perlihatkan kepada Firaun sembilan tanda-tanda kebesaran Kami dan ia pun menyaksikannya, namun ternyata ia mendustakannya dan enggan untuk memenuhi ajakan beriman kepada Allah.
Pharaoh said: Have you come to remove us from Egypt with the magic that you brought, O Moses, so that you can gain control over it?
Firavun dedi ki: "Getirdiğin sihir ile bizi Mısır'dan çıkarıp (Mısır'ın) mülkünün kendine kalması için mi geldin Ey Musa?"
El Faraón dijo: “¿Has venido a expulsarnos de Egipto con tu hechicería, Moisés, para que puedas tener el control?
Pharaon dit: Es-tu venu nous expulser d’Egypte par la magie que tu apportes, ô Moïse, afin que tu en deviennes le souverain ?
Firaun berkata, "Apakah engkau datang kepada kami dengan tujuan mengusir kami dari negeri Mesir dengan perantaraan sihirmu itu -wahai Musa- agar kerajaan Mesir itu menjadi milikmu sendiri?
Faraon je upitao Musaa, alejhis-selam: “Jesi li to, o Musa, došao da nas pomoću svog sihra istjeraš iz naše zemlje, pa da tebi pripadne vlast nad Egiptom?”
Il Faraone disse: "Sei forse venuto per farci uscire dall'Egittoمصر con le magie che hai portato, o Mūsā, al fine di appropriarti del Regno?"
Pha-ra-ông nói với Musa: Này Musa, có phải ngươi đến gặp ta mang theo những phép thuật với mục đích muốn đuổi bọn ta ra khỏi lãnh thổ - Ai Cập của bọn ta để rồi ngươi chiếm hữu nó hoàn toàn ư?
Nagsabi si Paraon: "Dumating ka ba sa amin upang magpalabas ka sa amin mula sa Ehipto sa pamamagitan ng dinala mo na panggagaway, O Moises, upang maiwan sa iyo ang paghahari rito?
Fir`awn describes Musa's Proofs as being Magic and Their Agreement to hold a Contest
Allah, the Exalted, informs of what Fir`awn said to Musa when he showed him the great proof. This great sign to Fir`awn was Musa casting down his stick which became a huge snake, and his pulling his hand out from under his arm while it was glowing white without any illness. At this, Fir`awn said, "This is magic that you have brought to us to bewitch us and conquer the people, so that they will follow you. Then you will outnumber us." Fir`awn then said, "Your plan will not work. We have magic just like yours, so do not let yourself be deceived by that what you are doing."
فَاجْعَلْ بَيْنَنَا وَبَيْنَكَ مَوْعِداً
(so appoint a meeting between us and you,) Meaning, `a day that we can come together to present some of our magic to confront yours. It will be at a specified place and time.' With this, Musa said to them,
مَوْعِدُكُمْ يَوْمُ الزِّينَةِ
(Your appointed meeting is the day of festival,) That was the day of their celebration and their New Year's festivity. It was a holiday for them when they took vacation from their work and came together for a large gathering. This day was selected so that all of the people could witness the power of Allah to do whatever He wills. They would see the miracles of the prophets and the futility of magic to contest the supernatural prophetic powers. This is why Musa said,
وَأَن يُحْشَرَ النَّاسُ
(and let the people assemble) meaning all of them.
ضُحًى
(when the sun has risen (forenoon).) meaning in the morning, just before noon. In this way the contest will be most visible, well lit, apparent and obvious in plain view. This is the way of the Prophets. Their work is always clear and apparent. It is never something hidden, or something for sale. This is why he did not say that the meeting should be at night, but rather, it was to be held during the bright part of the day. Ibn `Abbas said, "The day of their festivity was the day of `Ashura'." As-Suddi, Qatadah and Ibn Zayd said, "It was the day of their great celebration." Sa`id bin Jubayr said, "It was the day of their great bazzar." These statements are not contradictory. I say that Allah destroyed Fir`awn and his armies on a day similar to this, just as is confirmed in the Sahih. `Abdur-Rahman bin Zayd bin Aslam said, "It was a flat place where all of the people were on the same level, having an equal view of the event. There was nothing there that would obstruct the view so that some people could see what others did not."
By words مَكَانًا سُوًى(at an even place) in verse 58 the Pharaoh proposed that the contest between Sayyidna Musa (علیہ السلام) and his own magicians should be held at a place which should, as far as possible, be within easy access of the Egyptians, Sayyidna Musa (علیہ السلام) and the Bani Isra'il. The latter readily accepted this proposal and fixed the day and the time for the contest by suggesting۔
Ti porteremo, o Mūsā, delle magie simili alla tua. Fissa un incontro, tra noi, a una data e un luogo precisi, a cui non mancheremo né noi né tu, e che sia un luogo a metà strada tra le due fazioni.
Này Musa, bọn ta sẽ mang đến những phép thuật tương tự để đối chọi với phép thuật của ngươi. Ta định một cuộc hẹn giữa bọn ta và ngươi, bọn ta và ngươi chớ đừng lỡ hẹn, và giữa bọn ta và ngươi sẽ có cuộc thi đấu công bằng.
Kaya talagang magdadala nga kami sa iyo, O Moises, ng isang panggagaway tulad ng panggagaway mo. Kaya gumawa ka sa pagitan namin at ninyo ng isang tipanan sa isang panahong nalalaman at isang lugar na tinakdaan, na hindi kami sisira mismo at hindi ka sisira mismo roon. Ang lugar ay maging isang kalagitnaan sa pagitan ng dalawang pangkat, na kasukat.
Znaj da ćemo mi tebi vradžbinu sličnu tvojoj pripremiti, o Musa, pa zakaži ročište, oderđenog termina i poznatog mjesta kojeg će se dosljedno pridržavati obje suprotstavljene strane, i neka bude na središnjem mjestu između dva tabora koje nam u potpunosti odgovara.
Moses continued to preach to Pharaoh over a long period of time, using rational arguments and also showing him miracles of a physical nature. But Pharaoh did not believe in Moses. In reality, admitting the truth of Moses’s preaching would have amounted to a negation of himself—something which his proud and egoistic mentality would never permit. Pharaoh tried to nullify Moses’s rational arguments by means of irrelevant pleas. On the subject of his miracles, Pharaoh alleged that they were simply magic, i.e., something which had no relevance to God, and insisted that anybody could acquire the necessary expertise to perform such feats. In order to keep up his boastful assertions, he said that he, through his magicians, could perform the same feats or miracles as Moses had demonstrated. After some discussion, it was finally decided that, at the forthcoming national fair, magicians of the country should gather, and there should be a competition between them and Moses before all the people.
Moisés, en verdad te traeremos una hechicería similar a la tuya, así que fija un encuentro entre tú y nosotros en un lugar y tiempo específicos, al que ninguno de nosotros falte, y que el lugar sea central para ambos grupos”.
-Ey Musa!- "Senin sihrin gibi bir sihir getireceğiz. Seninle bizim aramızda uygun bir yerde ve uygun bir zamanda senin de, bizim de gelebileceğimiz bir buluşma vakti belirle. Bu mekân, iki taraf arasında ortada bir mekân olsun."
We will certainly bring to, O Moses, magic similar to yours, so make an appointment between you and us at a specified time and place, which neither of us will fail to keep, and let the place be a central and even place to both groups.
Jika demikian kami pasti akan mendatangkan kepadamu -wahai Musa- suatu sihir seperti sihirmu. Oleh karena itu, buatlah suatu perjanjian untuk pertemuan antara kami dan engkau dengan waktu dan tempat yang ditentukan, kami tidak akan menyalahinya dan engkau pun tidak menyalahinya, dan hendaknya tempat itu merupakan tempat terbuka lagi pertengahan antara dua kelompok."
Ô Moïse, nous t’apporterons une magie aussi impressionnante que la tienne. Fixe-nous donc un rendez-vous sur lequel nous nous accorderons et que le lieu de notre rendez-vous soit un lieu neutre.
Musa im reče da ročište bude praznikom, kad se svi pripremaju i radi njega okupljaju; neka se svi izjutra sakupe.
Moïse dit à Pharaon: Nous nous rencontrerons à l’aube du jour où les gens se rassemblent pour célébrer leur fête.
Musa -aleyhisselam- Firavun'a şöyle dedi: "Bizim ile sizin aranızdaki buluşma zamanı bayram günü insanların kutlama için bir araya toplandığı kuşluk vaktidir."
Musa -'alaihissalām- berkata kepada Firaun, "Perjanjian waktu untuk pertemuan kami dengan kalian ialah pada hari raya tatkala manusia berkumpul untuk melakukan pesta hari raya mereka pada waktu duha (pagi hari)."
Moisés u le dijo al Faraón: “La cita entre tú y nosotros será el día de la fiesta cuando las personas se reúnan para celebrarla por la mañana”.
Moses (peace be upon him) said to Pharaoh: The appointment between you and us will be on the day of the festival when people will gather to celebrate the festival in the morning.
Musa nói với Pha-ra-ông: Cuộc hẹn giữa chúng tôi và các ngài là vào Ngày Đại Hội lúc dân chúng tụ tập vào buổi sáng khoảng tầm từ lúc mặt trời lên cao một sào trở đi.
Nagsabi si Moises – sumakanya ang pagbati ng kapayapaan – kay Paraon: "Ang tipanan sa pagitan namin at ninyo ay ang araw ng pagdiriwang kung saan magtitipon ang mga tao habang mga nagdiriwang ng pagdiriwang nila sa gitnang-umaga."
Mūsā, pace a lui, disse al Faraone: "L'incontro tra noi e voi avverrà nel giorno della festa, ovvero il giorno in cui la gente si radunerà in tarda mattinata"
مَوْعِدُكُمْ يَوْمُ الزِّينَةِ وَأَن يُحْشَرَ النَّاسُ ضُحًى (Your appointment is the festival day and that the people are assembled at forenoon - 20:59). يَوْمُ الزِّينَةِ has been explained differently by different authorities. Some say it was a special festival when the Egyptians, attired in beautiful dresses, gathered outside the towns, while others say that it was a Saturday (' یوم السَّبت), and according to some others it was the tenth day of Muharram (عاشُورا).
The great advantage in fixing for the contest
It was a wise move on the part of Sayyidna Musa (علیہ السلام) to fix festival day as the day of contest when all Egyptians, high and low, were expected to assemble at an appointed place. There was also a point in fixing early forenoon as the time for the contest because this is the time when people, having finished their daily chores, are free to engage in other things. Also daylight and visibility are at their best in the early forenoon and people, while dispersing after witnessing a momentous event, spread the news far and wide. Thus when, with Allah's help, Sayyidna Musa (علیہ السلام) inflicted a crushing defeat on the Egyptian magicians, the story became known the same day to people living in far flung places.
Magic - its truth, forms and the rules governing it
For a detailed discussion on this subject reference may be made to the story of Harut and Marut in Surah Al-Baqarah at page 265 to 278 of Ma'ariful Qur'an vol. I.
Il Faraone voltò le spalle e se ne andò, e preparò le sue trame e le sue astuzie, poi giunse alla data e al luogo prestabiliti per il confronto.
Kaya tumalikod si Paraon habang lumilisan at bumuo ito ng panlalansi nito at panggugulang niya, pagkatapos ay dumating ito sa panahong tinakdaan at pook na tinakdaan para sa pakikipanaig.
Commentary
The words فَجَمَعَ كَيْدَهُ (and put his plot together) in verse 60 indicate that the Pharaoh assembled his magicians and their tools. According to Sayyidna Ibn ` Abbas ؓ there were seventy two magicians but others have put their number at figures which vary from four hundred to nine hundred thousand. Their leader was a blind man whose name was Sham` un (شمعُون).
Vậy là Pha-ra-ông quay về, tập hợp các thầy pháp và bàn thảo kế hoạch rồi đến nơi hẹn vào ngày đã định.
Pharaon s’éloigna alors afin de mettre au point son stratagème et sa ruse puis vint le jour du rendez-vous.
Bunun üzerine Firavun arkasını dönüp oradan ayrıldı. Sonra tuzak ve hilelerini topladı. Sonra üstün olup, galip gelmek için zaman ve mekân olarak belirlenen yere geldi.
El Faraón reclutó a todos los hechiceros y brujos. Luego concurrió a la hora y lugar especificados para el encuentro.
Lalu Firaun meninggalkan tempat itu lalu mengatur dan mengumpulkan makar dan tipu dayanya. Kemudian ia datang pada waktu dan tempat yang telah ditentukan sebelumnya untuk mengadu kekuatan.
Pharaoh went back and gathered his plots and tricks. Then he came at the specified time and place for the contest.
Faraon se okrenu od istine i sakupi čarobnjake te dođe na ročište u određenom vremenu na određeno mjesto.
The Meeting of the Two Parties, Musa's Propagation of the Message and the Magicians
Allah, the Exalted informs that when Fir`awn and Musa agreed to an appointed meeting at a specified place and time, Fir`awn began to gather some magicians from the cities of his kingdom. Every person who had any affiliation with magic at that time was summoned, and magic was very widespread and in demand at that time. This is as Allah says,
وَقَالَ فِرْعَوْنُ ائْتُونِى بِكُلِّ سَـحِرٍ عَلِيمٍ
(And Fir`awn said: "Bring me every well-versed sorcerer.") 10:79 Then, the day came. It was the day when all of the people gathered, which was well-known, being the day of the festival. Fir`awn was there sitting upon his throne surrounded by the elite officials of his kingdom. The subjects were all standing on his right and his left. Then, Musa came forward leaning upon his stick accompanied by his brother Harun. The magicians were standing in front of Fir`awn in rows and he was prodding them, inciting them and encouraging them to do their best on this day. They wanted to please him and he was promising them and inspiring them. They said,
فَلَمَّا جَآءَ السَّحَرَةُ قَالُواْ لِفِرْعَوْنَ أَإِنَّ لَنَا لاّجْراً إِن كُنَّا نَحْنُ الْغَـلِبِينَ - قَالَ نَعَمْ وَإِنَّكُمْ إِذاً لَّمِنَ الْمُقَرَّبِينَ
(Will there surely be a reward for us if we are the winners He (Fir`awn) said: "Yes, and you shall then verily be of those brought near (to myself).") 26:41-42
قَالَ لَهُمْ مُّوسَى وَيْلَكُمْ لاَ تَفْتَرُواْ عَلَى اللَّهِ كَذِباً
(Musa said to them: "Woe unto you! Invent not a lie against Allah...") This means, "Do not make an illusion before the people of something that is not real, making it appear as if it were a creature, when it is not really a creature. If you do this, then you would be lying on Allah."
فَيُسْحِتَكُم بِعَذَابٍ
(lest He (Allah) should destroy you completely by a torment.) This means, `He will destroy you with a destructive punishment that will not spare anything, or anyone.'
وَقَدْ خَابَ مَنِ افْتَرَىفَتَنَـزَعُواْ أَمْرَهُمْ بَيْنَهُمْ
("...And surely, he who invents a lie will fail miserably." Then they debated one with another what they must do,) It has been said that this means that they argued among themselves. So one of them said, "This is not the speech of a magician, but it is the speech of a Prophet." Another said, "No, he is only a magician." There are other opinions that have been mentioned about what they discussed. And Allah knows best. Allah's statement,
وَأَسَرُّواْ النَّجْوَى
(and they kept their talk secret.) means, they held secret counsel among themselves about this matter.
قَالُواْ إِنْ هَـذَنِ لَسَاحِرَنِ
(They said: "Verily, these are two Hadhan magicians...") This is a way of speaking with some of the Arabs and this Ayah has been recited according to the grammar of their dialect. There are also others who recite it as, (إِنَّ هَذَيْنِ لَسَاحِرَانِ) Which carries the same meaning, "Verily, these are two Hadhayn magicians." This is the popular style of language in Arabic grammar. The grammarians have extensive discussions in reply to the first recitation and its grammatical explanation, but this is not the place for such a discussion. The main point is that the magicians said among themselves, "You all know that this man and his brother (Musa and Harun) are two knowledgeable magicians who are quite aware of the skill of magic. They want to defeat you and your people today and conquer the people, causing the masses to follow them. They want to fight against Fir`awn and his armies, and they are seeking victory over him. And their ultimate goal is to expel you from your land." Concerning Allah's statement,
وَيَذْهَبَا بِطَرِيقَتِكُمُ الْمُثْلَى
(and to take you away from your exemplary way.) This means, `they want to expose this way (of yours) openly, which is magic.' For verily, they were considered great because of their magic. They had wealth and sustenance because of this magic. They were actually saying, "If these two (Musa and Harun) are victorious, they will destroy you and expel you from your land. In doing so, they will be the first individuals to do so, and they will be given great power of leadership without you." Ibn `Abbas mentioned concerning Allah's statement,
وَيَذْهَبَا بِطَرِيقَتِكُمُ الْمُثْلَى
(and to take you away from your exemplary way. ) "This means their kingdom, which they were in, and their livelihood." `Abdur-Rahman bin Zayd said, "This superior way means that which they were upon."
فَأَجْمِعُواْ كَيْدَكُمْ ثُمَّ ائْتُواْ صَفّاً
(So devise your plot, and assemble in line.) This means, "All of you come together in one row, and throw that which is in your hands at one time in order to dazzle the eyes (of the people) and defeat this man and his brother."
وَقَدْ أَفْلَحَ الْيَوْمَ مَنِ اسْتَعْلَى
(And whoever overcomes this day will be indeed successful.) meaning "Between you and us. As for us (the magicians), we have been promised to be given an abundance of power and sovereignty. And in reference to him (Musa), He will gain great leadership."
Moïse dit aux magiciens de Pharaon en guise de conseil: Prenez garde et n’inventez pas de mensonge sur Allah en pratiquant la magie par laquelle vous trompez les gens. Il vous anéantirait alors en abattant sur vous Son châtiment. Est perdu celui qui invente des mensonges sur Allah.
Musa berkata menasihati para penyihir Firaun, "Celakalah kalian, janganlah kalian mengada-adakan dusta terhadap Allah dengan menipu manusia lewat sihir kalian, sehingga nanti Dia akan membinasakan kalian dengan azab dari sisi-Nya. Sungguh sangat merugi orang yang mengada-adakan kedustaan terhadap Allah."
Musa, Firavun'un sihirbazlarına öğüt vererek şöyle dedi: "Bunu yapmaktan sakının. Sihir yapıp insanları aldatarak Allah adına yalan uydurmayın ki, katından bir azap gelip sizi yok etmesin. Allah adına yalan uyduranlar muhakkak hüsrana uğramışlardır."
Pharaoh sent his messengers throughout the country with an invitation to all the expert magicians. When they had gathered at the fair grounds, before the start of the contest, Moses made a speech. This speech was nothing new to the people; it was in the nature of a reminder. The magicians and other people were already aware of what Moses’ message was going to be. They knew that Moses upheld the unity of God as opposed to the belief in a multiplicity of gods, or in the existence of partners to God. Against this background, Moses took this last opportunity to give the final admonition. He impressed upon Pharaoh and the magicians how vital it was not to treat this as mere conjuring. He said that it was an extremely serious matter to treat any sign from God as if it were magic and then to try to surpass it by human sleight of hand. This amounted to an attempt to counter actual reality by means of an absolutely unreal thing; this would certainly result in destruction. He clarified that while they were apparently bent on proving him false, what they were doing in reality, was trying to prove the falsity of God Himself. Those who give free rein to this type of arrogance can never succeed in the world of God.
Moses said advising Pharaoh’s magicians: Beware, do not invent lies against Allah through the magic by means of which you deceive people, or He will eliminate you with a punishment from Him. Whoever invents lies against Allah is a loser.
Poslanik Musa, alejhis-selam, upozorio je čarobnjake na opasnost iznošenja laži na Svevišnjeg Allaha, time što će obmanjivati ljude sa čarolijom, jer bi ih Allah, učine li to, mogao uništiti – a pravi je stradalnik onaj koji iznosi neistine na Uzvišenog Allaha.
Sayyidna Miisa's I prophetic address to the magicians
Before the start of the contest Sayyidna Musa (علیہ السلام) addressed some words of friendly advice to the magicians to warn them of divine punishment if they persisted in denying God's miracles and other manifestations of His power. His actual words were:
وَيْلَكُمْ لَا تَفْتَرُوا عَلَى اللَّـهِ كَذِبًا فَيُسْحِتَكُم بِعَذَابٍ وَقَدْ خَابَ مَنِ افْتَرَىٰ
Pity on you, do not fabricate a lie against Allah, lest He uproots you with a punishment. And loser is he who fabricates a lie - 20:61.
It was hardly to be expected that the magicians who had entered the field with all the might of the Pharaoh-behind them would pay any heed to Sayyidna Musa's (علیہ السلام) words of advice. However, the prophets and their followers possess a hidden power so that their plain and simple words penetrate the most unruly and perverse minds, and the address of Sayyidna Musa (علیہ السلام) caused discord and dissensions among the magicians, some of whom thought that these could not be the words of a magician but of a higher being and were therefore, against the contest. But others were adamant,
Moisés dijo, aconsejando a los hechiceros del Faraón: “Tengan cuidado, no inventen mentiras contra Al-lah a través de la hechicería mediante la cual engañan a las personas, o Él los destruirá con Su castigo. Quien inventa mentiras contra Al-lah será de los perdedores”.
Musa khuyên bảo đến những thầy pháp của Pha-ra-ông: Quí ngài hãy cẩn thận, chớ gán cho Allah về những điều mà quí ngài sẽ lừa dối dân chúng qua những màn ảo thuật của quí ngài, có thể Allah sẽ trừng phạt quí ngài. Quả thật, những kẻ ngụy tạo rồi gán cho Allah chắc chắn thất bại.
Mūsā disse, avvertendo i maghi del Faraone: "State in guardia, non inventate menzogne riguardo Allāh con la magia con la quale ingannate la gente: Subirete la punizione, da parte Sua, e perderà colui che inventa menzogne riguardo Allāh"
Nagsabi si Moises habang nangangaral sa mga manggagaway ni Paraon: "Mag-ingat kayo! Huwag kayong lumikha-likha laban kay Allāh ng isang kasinungalingang sa pamamagitan ng panggagaway na ipinandadaya ninyo sa mga tao sapagkat lilipulin Niya kayo sa pamamagitan ng isang pagdurusa mula sa ganang Kanya. Nalugi nga ang sinumang lumikha-likha laban kay Allāh ng kasinungalingan."
E i maghi si consultarono e mormorarono, quando ascoltarono le parole di Mūsā, pace a lui.
Khi nghe được những lời của Musa, những tên pháp sư của Pha-ra-ông tranh luận với nhau, và họ đã họp kín với nhau.
Kaya nagtalu-talo ang mga manggagaway noong narinig nila ang pananalita ni Moises – sumakanya ang pagbati ng kapayapaan – at sarilinang nag-usapan sila sa pagitan nila nang palihim.
فَتَنَازَعُوا أَمْرَهُم بَيْنَهُمْ (then, they disputed among themselves in their matter - 20:62), وَأَسَرُّوا النَّجْوَىٰ (and kept their talk secret - 20:62). Ultimately their unanimous decision was to proceed with the contest because, in their opinion, Sayyidna Musa (علیہ السلام) and Sayyidna Harun (علیہ السلام) were both magicians who wished to drive away the Pharaoh and his men from Egypt by their magic and to eradicate their ideal way of life. This decision of theirs is mentioned in verse 63 in the following words:
Suite au conseil de Moïse, les magiciens se regardèrent puis se mirent à parler à voix basse.
Los hechiceros debatieron entre ellos tras escuchar a Moisés u y deliberaron en secreto.
I čarobnjaci se podvojiše u mišljenju te se počeše sašaptavati između sebe da prisutni ne bi čuli njihove riječi.
Maka ketika para penyihir itu mendengar ucapan Musa -'alaihissalām-, mereka pun saling berbantah-bantahan dan berdebat secara sembunyi-sembunyi.
Sihirbazlar Musa -aleyhisselam-'ın sözünü kendi aralarında değerlendirip gizlice fısıldaştılar.
The magicians argued among themselves when they heard what Moses (peace be upon him) had to say and they conferred secretly.
The magicians said to one another secretly: Moses and Aaron are both magicians. Their intention is to drive you out of Egypt with the magic that they brought and put an end to your superior way of life and sublime religion.
Ils se dirent: Moïse et Aaron sont des magiciens qui veulent vous expulser d’Egypte grâce à leur magie et faire disparaître votre beau mode de vie et votre confession qui est la meilleure.
Sebagian penyihir itu berkata kepada sebagian lainnya secara berbisik-bisik, "Sesungguhnya Musa dan Harun adalah dua orang penyihir, mereka berdua ingin mengeluarkan kalian dari negeri Mesir dengan perantaraan sihir yang mereka datangkan, dan mereka hendak melenyapkan adat kebiasaanmu yang utama dan tinggi dikehidupan ini.
Los hechiceros se dijeron unos a otros en secreto: “Moisés y Aarón son hechiceros. Su intención es expulsarlos de Egipto con la hechicería que trajeron, y acabar con sus nobles costumbres y su religión sublime.
Čarobnjaci među sobom tajno rekoše: “Musa i Harun čarobnjaci su koji žele, pomoću svojih trikova, izvesti vas iz Egipta te žele uništiti vašu visoku i naprednu praksu.”
Bazı sihirbazlar diğerlerine gizlice şöyle dediler: "Şüphesiz Musa ve Harun getirdikleri sihir ile sizi Mısır'dan çıkarmak isteyen iki sihirbazdır. Böylece onlar yaşantınızdaki üstün gelenek ve mezhebinizi yok etmek istiyorlar."
إِنْ هَـٰذَانِ لَسَاحِرَانِ يُرِيدَانِ أَن يُخْرِجَاكُم مِّنْ أَرْضِكُم بِسِحْرِهِمَا وَيَذْهَبَا بِطَرِيقَتِكُمُ الْمُثْلَىٰ
Said they, "Certainly, these two are sorcerers who wish to drive you out from your land and do away with your excellent way of life. (20:63)
The word مُثْلَىٰ is the feminine of which means "most excellent". The meaning is that the Egyptians believed that their religion which regarded the Pharaoh as god was the best and Sayyidna Musa (علیہ السلام) and Sayyidna Harun (علیہ السلام) wanted to destroy it and supplant their own religion in its place. The word طَرِیقَہ (translated in the text as 'way of life' ) is also used to describe the chiefs and leading citizens and according to Sayyidna Ibn ` Abbas ؓ and Sayyidna ` Ali ؓ the word has been used here in this sense namely that these two men wished to finish off all their leaders and important citizens and it was therefore, the duty of the Egyptian magicians to unite and use their best endeavours to defeat the enemy
Những tên pháp sư của Pha-ra-ông bảo nhau trong cuộc họp kín của chúng: Quả thật Musa và Harun là hai kẻ phù thủy, hai tên này muốn dùng pháp thuật của chúng để đuổi cổ chúng ta ra khỏi lãnh thổ - Ai Cập và chúng muốn xóa bỏ con đường pháp thuật cao quý của chúng ta khỏi cuộc sống.
Dissero alcuni maghi agli altri, di nascosto: "In verità Mūsā e Hārūn sono maghi: vogliono espellervi dall'Egitto con la magia che hanno portato e vogliono eliminare le vostre grandi tradizioni e il vostro culto più elevato.
Nagsabi ang iba sa mga manggagaway sa iba pa sa kanila nang palihim: "Tunay na sina Moises at Aaron ay dalawang manggagaway na nagnanais na magpalabas sa inyo mula sa Ehipto sa pamamagitan ng panggagaway nilang dalawa na inihatid nilang dalawa at mag-alis sa kalakaran ninyong pinakamataas sa buhay at katuruan ninyong pinakamatayog.
Những tên pháp sư dặn dò nhau trong cuộc họp kín: Các người phải tập trung hợp sức, không được rời nhau riêng lẻ, rồi tiến lên theo hàng ngũ và hãy ném những gì ở nơi các người cùng một lúc. Quả thật, hôm nay theo yêu cầu bên nào cao tay hơn thì bên đó giành chiến thắng.
Siate coesi e non scontratevi, e avanzate in file serrate, e gettate ciò che avete tutto in una volta. Oggi verrà raggiunto lo scopo di sconfiggere il nemico.
Kaya magpatibay kayo ng nauukol sa inyo at huwag kayong magkaiba-iba. Pagkatapos sumulong kayo na mga nakahanay at bumato kayo ng taglay ninyo nang isang batuhan. Nagtamo nga ng hinihiling sa araw na ito ang sinumang nanaig sa kaalitan niya.
فَأَجْمِعُوا كَيْدَكُمْ ثُمَّ ائْتُوا صَفًّا (So, make your plot firm and forth in one row - 20:64). Formation of troops in ranks in battle has an unsettling effect on the enemy, so the Egyptian magicians arranged themselves in ranks for the contest.
Así que tomen una decisión firme y no difieran respecto a ello. Luego acudan como un solo cuerpo y arrojen todo lo que tienen a la vez. Quien derrote a su oponente hoy habrá alcanzado su objetivo”.
"İşinizi ustaca yapın ve ihtilaf etmeyin. Sonra sıra sıra dizilmiş olarak ilerleyin, elinizdekini bir seferde atın. Bugün hasmına galip gelen istediği zafere ulaşmıştır."
Soyez unis et ne divergez pas puis avancez en rangs et accomplissez de concert vos tours de magie. Sachez que celui qui sort vainqueur aujourd’hui remportera ce qu’il désire.
So make a firm decision and do not differ therein. Then go forward in rows and throw down what you have all at once. Whoever defeats his opponent today has attained his objective.
Moses’ initial speech caused a difference of opinion among the magicians. One group said that this was the statement not of a magician but of a prophet. Others were opposed to it and held that Moses was a magician no different from themselves. (Tafsir ibn Kathir). These magicians were certainly capable of recognising their co-professionals. The more experienced among them realised that what they were about to encounter were miracles, not magic. So now they felt afraid to enter the competition. However, at the instance of Pharaoh and his enthusiastic companions, they agreed to compete. At that time, the entire structure of Egyptian life was based on polytheistic beliefs. The worship of Pharaoh as the personification of their super god (the sun) was the foundation of their political and social systems. Pharaoh provoked and exploited public sentiment by saying that the extant system based on the best traditions was their national system, and that if the upholders of God’s unity succeeded in their mission, their entire national system would be overthrown.
Oleh sebab itu, kuatkan dan kumpulkanlah segala tipu daya kalian dan jangan sekali-kali kalian berselisih. Lalu majulah kalian dengan berbaris dan lemparkan sihir yang kalian miliki secara serempak. Sungguh beruntunglah orang yang mengalahkan lawannya pada hari ini."
“Zato budite pametni i lukavi, nemojte se podvajati, i zajedno protiv njih dvojice nastupite”, kazali su čarobnjaci. “Bacite svi svoje konopce odlučno, odjednom, da biste zapanjili prisutne i pobijedili Musaa i Haruna! Pobjednik je onaj ko danas nadvlada svog protivnika.”
The magicians said to Moses (peace be upon him): O Moses, you have one of two options: Either you will be the first to throw down the magic you have, or we will be the first to do so.
Les magiciens dirent à Moïse: Ô Moïse, choisis: soit c’est toi qui commence ton numéro soit c’est nous qui commençons.
Para penyihir itu berkata kepada Musa -'alaihissalām-, "Wahai Musa! Pilihlah salah satu; apakah engkau yang memulai dahulu dengan mengeluarkan sihirmu ataukah kami yang akan mulai melakukannya?"
Los hechiceros le dijeron a Moisés u: “Oh Moisés, tienes una de dos opciones: O arrojas tú la hechicería que tienes, o nosotros lo hacemos primero”.
“O Musa, tebi prepuštamo da odabereš ko će prije baciti ono što drži u rukama. Ti kaži, hoćeš li ti prvi baciti svoj štap ili ćemo mi baciti svoje konopce”, rekli su.
Sihirbazlar Musa -aleyhisselam-'a: "Ey Musa! İki şeyden birini seç. Sahip olunan sihri ortaya koymaya ya sen başla ya da başlayan biz olalım." dediler.
Những tên pháp sư của Pha-ra-ông nói với Musa: Này Musa, ngươi hãy lựa chọn một trong hai, hoặc ngươi ném những gì ở nơi ngươi xuống trước để làm pháp thuật hoặc bọn ta là những người thực hiện trước tiên.
I maghi dissero a Mūsā, pace a lui: "O Mūsā, scegli una delle due possibilità: lancia la tua magia per primo, oppure saremo noi a farlo".
Nagsabi ang mga manggagaway kay Moises – sumakanya ang pagbati ng kapayapaan: "O Moises, mamili ka sa dalawang bagay: na ikaw ang magsisimula sa pagpukol ng taglay mong panggagaway o kami ang mga magsisimula niyon."
The Competition, Musa's Victory, and the Magician's Faith
Allah, the Exalted, informs about the magicians when they met Musa, that they said to Musa,
إِمَّآ أَن تُلْقِىَ
("Either you throw first...") meaning, "you go first."
وَإِمَّآ أَن نَّكُونَ أَوَّلَ مَنْ أَلْقَىقَالَ بَلْ أَلْقُواْ
("...or we be the first to throw" (Musa) said: "Nay, throw you (first)!") This means, `you magicians should go first so that we can see what magic you are going to perform and so that the true state of their affair will become obvious to the people.'
فَإِذَا حِبَالُهُمْ وَعِصِيُّهُمْ يُخَيَّلُ إِلَيْهِ مِن سِحْرِهِمْ أَنَّهَا تَسْعَى
(Then behold! their ropes and their sticks, by their magic, appeared to him as though they moved fast.) In another Ayah it says that when they threw,
وَقَالُواْ بِعِزَّةِ فِرْعَونَ إِنَّا لَنَحْنُ الْغَـلِبُونَ
(Then said: "By the might of Fir`awn, it is we who will certainly win!") 26:44 And Allah, the Exalted, says,
سَحَرُواْ أَعْيُنَ النَّاسِ وَاسْتَرْهَبُوهُمْ وَجَآءُو بِسِحْرٍ عَظِيمٍ
(They bewitched the eyes of the people, and struck terror into them, and they displayed a great magic.) 7:116 Here, He says in this Surah,
فَإِذَا حِبَالُهُمْ وَعِصِيُّهُمْ يُخَيَّلُ إِلَيْهِ مِن سِحْرِهِمْ أَنَّهَا تَسْعَى
(Then behold! their ropes and their sticks, by their magic, appeared to him as though they moved fast.) They were a large numbered group and each one of them threw a stick and a rope until the valley became full of snakes piled on top of each other. Concerning Allah's statement,
فَأَوْجَسَ فِى نَفْسِهِ خِيفَةً مُّوسَى
(So Musa conceived fear in himself.) This means that he feared for the people that they would be tested and deceived by their magic before he could even have a chance to throw what was in his right hand. Thus, Allah revealed to him at the right moment, to throw what was in his right hand, which was the stick. When he did so, it swallowed what they had made. It became a huge, monstrous creature with legs, a neck, a head and fangs. It went after these ropes and sticks until none of them remained, except that it was devoured and swallowed by this beast. At the same time, the magicians and all of the people were watching with their own eyes, seeing this amazing event in broad daylight. Thus, the miracle was performed and the evidence was clear. The truth prevailed and the magic was proven to be falsehood. This is why Allah said,
إِنَّمَا صَنَعُواْ كَيْدُ سَاحِرٍ وَلاَ يُفْلِحُ السَّـحِرُ حَيْثُ أَتَى
(That which they have made is only a magician's trick, and the magician will never be successful, to whatever amount (of skill) he may attain.) So when the magicians saw the event and witnessed it with their own eyes, while they were knowledgeable of the various tricks and methods in the sciences of magic, they knew with conviction that what Musa had done was not magic or illusionary tricks. They recognized that it was the truth without any doubt. They knew that no one had any power to do this except for One Who says for a thing "Be," and it is. Therefore, when this happened, they fell down into prostration to Allah. They said, "We believe in the Lord of all that exists, the Lord of Musa and Harun!" This is why Ibn `Abbas and `Ubayd bin `Umayr both said, "At the beginning of the day they were magicians and at the end of the day they were outstanding witnesses of faith." l
The Number of Magicians
Ibn Abi Hatim recorded that Ibn `Abbas said, "The magicians were seventy men who were magicians in the morning, but witnesses of faith by the time evening came." Ibn Abi Hatim also reported that Al-Awza'i said, "When the magicians fell down in prostration, Paradise was raised up before them until they were looking at it." It is reported from Sa`id bin Jubayr that he said concerning Allah's statement,
فَأُلْقِىَ السَّحَرَةُ سُجَّداً
(So the magicians fell down prostrate.) "They saw their places (in Paradise) made clear before them while they were in their prostration." `Ikrimah and Al-Qasim bin Abi Bizzah both said the same.
Nagsabi si Moises – sumakanya ang pagbati ng kapayapaan: "Bagkus magtapon kayo muna ng taglay ninyo." Kaya nagtapon sila ng taglay nila kaya biglang ang mga lubid nila at ang mga tungkod nila na itinapon nila ay ginuniguni kay Moises, dahil sa panggagaway nila, na ang mga ito ay mga ulupong na kumikilos nang may kabilisan.
Mūsā, pace a lui, disse: "Lanciate ciò che avete per primi". Lanciarono ciò che avevano, ed ecco che le corde e i bastoni che lanciarono sembrarono a Mūsā dei serpenti che si muovevano rapidamente, a causa della loro magia."
The Egyptians were confident of their success and in a mood of complacency asked Sayyidna Musa (علیہ السلام) whether he would like to make the first move or whether they should initiate the contest. Sayyidna Musa (علیہ السلام) invited them to start the contest (Rather, you throw - 20:66) and there were several reasons for this. In the first place the Egyptians showed courage when they invited Sayyidna Musa (علیہ السلام) to open the battle and this offer called for an equally generous and chivalrous response. Secondly by making the offer the Egyptians showed their confidence in the outcome of the contest and implied as if they had already won it. On his side Sayyidna Musa (علیہ السلام) ، by his counter-offer, sought to convey to the Egyptians that he regarded the result of the game as a foregone conclusion in his own favour. And finally he wished to see the tricks of the Egyptians before he planned his own strategy. So, with these preliminaries over, the Egyptians cast their staffs and ropes on the ground and it appeared to the onlookers as if they had turned into snakes and were running about.
يُخَيَّلُ إِلَيْهِ مِن سِحْرِهِمْ أَنَّهَا تَسْعَىٰ (Their ropes and sticks seemed to him, due to their magic, as if they were running - 20:66). The verse shows that the Egyptian magicians had cast a hypnotic spell on the onlookers to whom it appeared that the staffs and the ropes had turned into snakes and were running about on the ground, whereas in fact no such transformation had taken place.
Musa nói: Không, quí vị hãy trổ tài trước những gì quí vị có. Vậy là những tên pháp sư trổ tài trước. Khi chúng ném bửu bối của chúng xuống, những sợi dây cũng như những chiếc gậy của chúng gây cho Musa ảo giác giống như nó biến thành hai con rắn to đang trườn bò rất nhanh.
Moses (peace be upon him) said: Rather, you throw what you have first. So they threw what they had and suddenly their ropes and sticks that they had thrown seemed to Moses, because of their magic, to be snakes moving quickly.
Musa -aleyhisselam- şöyle dedi: "Bilakis önce siz elinizde olanı atın." Bunun üzerine onlar elinde olanları attılar. Yapmış oldukları sihirden dolayı ipleri ve değnekleri Musa'ya hızlıca hareket eden yılanlar gibi göründü.
Moïse leur répondit: Commencez plutôt. Puis les magiciens jetèrent leurs cordes et leurs bâtons. L’effet de la magie fit apparaitre à Moïse que ces cordes et ces bâtons étaient des serpents qui se tortillaient frénétiquement.
Musa berkata, "Silakan kalianlah yang lebih dahulu melemparkannya." Lalu mereka pun mulai melemparkan sihir yang mereka miliki. Tiba-tiba tali-tali dan tongkat-tongkat yang mereka lemparkan itu terbayang oleh Musa bahwa ia seakan-akan menjadi ular-ular yang merayap cepat lantaran perbuatan sihir mereka.
Moisés u dijo: “Más bien, arrojen ustedes lo que tienen primero”. Así que arrojaron lo que tenían y, de repente, sus cuerdas y varas que le habían lanzado a Moisés, parecían ser serpientes que se movían rápidamente, debido a su hechicería.
“Vi prvi bacite svoje konopce”, reče Musa, alejhis-selam. I pošto su čarobnjaci pobacali svoje konopce, Musau se pričini, pod djelovanjem njihove čarolije, da su njihovi konopci zmije koje se kreću.
Moses was inwardly alarmed thinking that they would come for him.
Il dissimula la peur que lui inspira ce tour d’illusion.
Vidjevši to, poslanik Musa, alejhis-selam, osjetio je da ga prožimaju strah i zebnja, nije mu bilo jednostavno gledati taj njihov trik.
Onların yaptıklarından dolayı Musa içinde bir korku hissetti.
Maka Musa pun menyembunyikan rasa takut dalam hatinya terhadap sihir yang mereka lakukan.
Moisés sintió temor en su interior al ver su magia.
فَأَوْجَسَ فِي نَفْسِهِ خِيفَةً مُّوسَىٰ (So Musa concealed some fear in his heart - 20:67.). The sight of so many snakes crawling around evoked a sense of fear in Sayyidna Musa (علیہ السلام) which he did not reveal to anyone. Even if this fear was for his own personal safety then it can be regarded as a natural human reaction to a dangerous situation and does not conflict with the mission of prophethood. It is clear, however, that the fear which he felt was not for his own life. His apprehension was that if the immense crowd, which had assembled to see the contest, sensed that the Egyptian magicians had the upper hand then the purpose of his mission would be frustrated. These doubts and fears were dispelled when in the next verse Allah assured him لَا تَخَفْ إِنَّكَ أَنتَ الْأَعْلَىٰ (do not be scared. Certainly, you are to be the upper most - 20:68).
Kaya nagkimikim si Moises sa sarili niya ng pangamba sa niyari nila.
Nhìn thấy những gì từ trò ảo thuật của các tên pháp sư, Musa cảm thấy sợ hãi trong lòng.
Mūsā nascose il timore di ciò che fecero.
Allāh disse a Mūsā, pace a lui, rassicurandolo: "Non aver timore di ciò che hai visto, o Mūsā, in verità, o Mūsā, sarai tu a ottenere la vittoria e ad essere sostenuto".
Allah trấn an Musa: Ngươi đừng sợ trước những điều ảo giác đang diễn ra trước mặt Ngươi. Quả thật, Ngươi - hỡi Musa - cao tay hơn chúng, Ngươi sẽ đánh bại chúng và giành chiến thắng.
Nagsabi si Allāh kay Moises – sumakanya ang pagbati ng kapayapaan – habang nagpapanatag sa kanya: "Huwag kang mangamba sa ginuniguni sa iyo, O Moises; ikaw at ang mangingibabaw sa kanila sa pananaig at pagwawagi."
Allah said to Moses (peace be upon him) reassuring him: Do not be afraid of what they seem to you. You - O Moses - have the upper hand over them and you will be victorious.
Allah lalu berfirman kepada Musa -'alaihissalām- untuk menenangkannya, "Janganlah engkau takut dengan apa yang terbayang olehmu, sesungguhnya engkaulah -wahai Musa- yang akan mengalahkan mereka dengan mendapatkan kemenangan.
C’est alors qu’Allah lui dit afin de le rassurer: Ne sois pas apeuré par ce que tu crois voir car c’est toi, ô Moïse, qui les vaincra.
Tad je Allah, džellešanuhu, objavio Musau, smirujući ga: “Budi postojan i ne osjećaj strah i zebnju zbog onog što si vidio! Ti ćeš danas, uz Allahovu dozvolu, pobijediti.”
Al-lah le dijo a Moisés u para tranquilizarlo: “No tengas miedo de lo que ellos parezcan para ti. Tú, Moisés, tienes la ventaja sobre ellos y serás el vencedor.
Allah Teâlâ, Musa -aleyhisselam-'ın huzur bulup, teskin olması için şöyle buyurdu: "-Ey Musa!- Gördüklerinden dolayı korkma! Sen kazanarak ve galip gelerek üstün geleceksin."
“Baci štap, koji se nalazi u tvojoj desnoj ruci”, rekao mu je Svevišnji Allah, “i on će progutati njihove štapove i konopce, jer su oni izveli samo vješt trik i veliku obmanu, a sihirbaz ne može, ma gdje došao, uspjeti.”
Jette le bâton qui est dans ta main droite et il se muera alors en un serpent qui avalera tout le produit de leur magie. Or leur magie n’a produit qu’une illusion et son auteur ne réussit dans aucune de ses entreprises.
وَأَلْقِ مَا فِي يَمِينِكَ (And throw what is in your right hand - 20:69). Allah commanded Sayyidna Musa (علیہ السلام) by means of a revelation (وحی) to cast down what he held in his right hand, and when he threw down his staff it turned into a huge snake and ate up all the imaginary snakes which the Egyptian magicians had produced by their magic.
Conversion to Islam and bowing in prostration by the Pharaoh's magicians
The Egyptian magicians who were masters of their art realized at once that what they had just witnessed was not magic but a miracle brought about by a Supreme Power. Consequently they fell in prostration and declared openly their faith in Allah - the God of Sayyidna Musa (علیہ السلام) and Sayyidna Harun (علیہ السلام) . According to some traditions these magicians did not raise their heads until they had seen a glimpse of heaven and hell. (رواہ عبد بن حمید و ابن ابی حاتم وابن ال؛منذر عن عکرمہ - روح)
Sağ elindeki asanı at ki, yılana dönüşerek onların yaptıkları büyüyü yutsun. Onların yaptıkları büyücü hilesidir. Büyücü ise nerede olursa olsun galip gelemez.
Throw down the stick that is in your right hand: it will turn into a snake and swallow up the magic they have produced. They have only produced a magic trick, and a magician will not achieve his objective, wherever he may be.
Lemparkanlah tongkat yang ada di tangan kananmu, niscaya ia akan menjelma menjadi ular besar yang akan menelan sihir yang mereka buat. Apa yang mereka perbuat itu hanyalah tipu daya sihir belaka, dan sungguh para penyihir itu tidak akan mendapatkan kemenangan di mana pun berada."
Arroja la vara que está en tu diestra, que se convertirá en una serpiente y anulará la hechicería que ellos han hecho. Solo hicieron un truco de hechicería, y un hechicero no ha de triunfar, donde sea que esté”.
E getta il bastone che hai nella tua mano destra, e diverrà un serpente che divorerà i prodotti delle loro magie, poiché ciò che hanno prodotto non è altro che una trama magica, e il mago non raggiungerà mai il suo fine.
Magtapon ka ng tungkod mo na nasa kamay mong kanan, mag-aanyong isang ahas ito na lululon sa niyari nila mula sa panggagaway sapagkat wala silang niyari kundi isang pakanang pampanggagaway. Hindi nagtatamo ang manggagaway ng isang hinihiling saanman siya naroon.
Và Ngươi hãy ném chiếc gậy ở nơi tay phải của Ngươi xuống, nó sẽ biến thành con rắn nuốt tất cả những gì chúng đã làm ra bởi những gì chúng làm chỉ là trò ảo thuật và kẻ làm trò ảo thuật sẽ không thắng được dù ở bất cứ nơi nào.
Musa quăng chiếc gậy của Người xuống lập tức nó biến thành một con rắn nuốt hết tất cả những gì mà những tên pháp sư đã trổ tài ảo thuật. Thế là những tên pháp sư cúi đầu quỳ lạy phủ phục Allah vì họ biết những gì ở nơi Musa không phải là trỏ ảo thuật mà nó thực sự đến từ nơi Allah. Họ nói: chúng tôi tin Thương Đế của Musa và Harun và của tất cả vạn vật.
E Mūsā gettò il suo bastone, e si trasformò in serpente, che divorò ciò che avevano prodotto i maghi. I maghi si prosternarono ad Allāh, quando capirono che ciò che possedeva Mūsā non era magia, ma, in verità, proveniva da Allāh. Dissero: "Crediamo nel Dio di Mūsā e Hārūn, Dio di tutto il Creato".
Kaya nagtapon si Moises ng tungkod niya saka nag-anyong isang ahas ito at nilulon nito ang niyari ng mga manggagaway. Kaya nagpatirapa ang mga manggagaway noong nalaman nilang ang taglay ni Moises ay hindi panggagaway. Ito lamang ay mula sa ganang kay Allāh. Nagsabi sila: "Sumampalataya kami sa Panginoon nina Moises at Aaron, ang Panginoon ng lahat ng mga nilikha."
Lalu Musa pun melemparkan tongkatnya yang kemudian menjelma menjadi ular besar, lalu menelan sihir yang mereka perbuat. Tiba-tiba bersujudlah para tukang sihir itu kepada Allah karena mengetahui bahwa apa yang dilakukan oleh Musa bukanlah sihir, akan tetapi mukjizat yang datangnya dari sisi Allah. Mereka berkata, "Kami telah beriman kepada Tuhan Musa dan Harun, yaitu Tuhan segala makhluk."
Entonces Moisés arrojó su vara y esta se convirtió en una serpiente, y se tragó aquello que los hechiceros habían hecho. Los hechiceros, entonces, se postraron ante Al-lah al percibir que lo que Moisés había hecho no era hechicería, sino que provenía de Al-lah y dijeron: “Creemos en el Señor de Moisés y Aarón, el Señor de todas las cosas creadas”.
Obéissant à Allah, Moïse jeta son bâton qui se transforma en un serpent et avala l’œuvre des magiciens adverses. Ces derniers se prosternèrent alors à Allah lorsqu’ils comprirent que Moïse ne pratiquait pas la magie mais apportait plutôt des signes d’Allah. Puis ils dirent: Nous croyons au Seigneur de Moïse et de Aaron, le Seigneur de toutes les créatures.
Musa asasını attı ve hemen yılana dönüştü. Büyücülerin yaptıklarını yuttu. Bunun üzerine büyücüler, Musa'nın yaptığının sihir olmadığını anlayarak Allah'a secde ettiler. Çünkü o Allah katındandı. "Musa'nın, Harun'un ve bütün mahlukatın Rabbine iman ettik." dediler.
Musa je bacio svoj štap koji postade zmija i proguta ono što su napravili sihirbazi. Tada su oni pali Allahu na sedždu, jer su spoznali da ono što Musa čini nije sihr, nego da dolazi od Allaha. Rekli su: "Vjerujemo u Musaovog i Harunovog Gospodara, Koji je Gospodar svih stvorenja."
The competition started with the magicians throwing their ropes and sticks on the ground where they seemed to move about in the shape of snakes. But this was an illusory effect. In other words, the ropes and sticks had not really changed into snakes. The magicians had simply created an optical illusion to play upon the imagination of the audience, so that it would temporarily appear to them as if the ropes and sticks were wriggling on the ground like snakes. Then, in accordance with God’s orders, Moses threw his stick on the ground where it immediately assumed the shape of a big snake, and started moving along the ground. At its touch, the magicians’ spell broke, then all the things which had appeared to be moving about like snakes turned back into mere ropes and sticks. The magicians had already been impressed by Moses’ speech, and now that they had had a practical demonstration of his powers, they saw with their own eyes the truth of Moses’ stand. They were now absolutely certain that the power Moses possessed was not that of human magic, but the actual ability to perform a miracle of God. This conviction was so deep that they thereupon declared their conversion to Moses’ faith.
So Moses threw down his stick and it turned into a snake and swallowed up what the magicians had produced. The magicians then all prostrated to Allah once they came to know that what Moses had was not magic, but it was from Allah and they said: We have faith in the Lord of Moses and Aaron, the Lord of all created things.
Pharaoh said in rejection of the faith of the magicians and as threat to them: Have you believed in Moses before I have given you permission to do so? Moses must be your master - O magicians - who taught you magic. I shall certainly cut off from each one of you one hand and foot from opposite sides, then I will crucify your bodies on the trunks of palm trees until you die. You will become a lesson for others and you will know then which of us has the fiercer and more lasting punishment: I or the Lord of Moses?
El Faraón dijo en rechazo a la fe de los hechiceros y como amenaza hacia ellos: “¿Han creído en Moisés antes de que les haya autorizado hacerlo? Hechiceros, Moisés seguramente debe ser el maestro que les ha enseñado de su magia. Ciertamente, amputaré de cada uno de ustedes una mano y un pie de lados opuestos, luego crucificaré sus cuerpos en los troncos de las palmeras hasta que mueran. Se convertirán en un ejemplo para otros y sabrán entonces quién es el que puede infligir el castigo más severo y más duradero: Yo o el Señor de Moisés”.
Firaun lalu berkata dengan menampakkan pengingkaran terhadap keimanan para tukang sihir itu dan memberikan mereka ancaman, "Apakah kalian beriman kepada Musa sebelum aku mengizinkan kalian melakukannya?! Sesungguhnya Musa ini adalah pembesar kalian yang mengajarkan kalian sihir -wahai para tukang sihir-. Sebab itu, sungguh akan kupotong tangan dan kaki setiap dari kalian secara bersilang dan akan aku salib jasad-jasad kalian pada pangkal-pangkal pohon kurma sampai mati, sehingga akan menjadi pelajaran bagi selain kalian. Pada saat itu juga kalian pasti akan mengetahui siapa di antara kami yang paling pedih dan paling kekal siksanya; aku ataukah Tuhan Musa?"
This was not merely a competition between two types of persons to see who could perform the greatest feats; it was actually a confrontation between monotheism and polytheism. In other words, this competition was to decide whether truth was on the side of the one true God or the many gods of the idolaters. As Pharaoh’s ‘greatness’ was completely based on polytheism, he could not tolerate its defeat and pronounced the severest punishment for the magicians, according to the law of ancient Egypt. When Pharaoh was defeated in the field of arguments and reasoning, he tried to suppress the truth by force. This has been the general mentality of those in power in all ages, whether their power be dynastic or democratic in origin.
Pharaon, réprouvant le comportement des magiciens et leur conversion à la foi, leur dit sur un ton menaçant: Avez-vous cru en Moïse avant que je ne vous l’autorise ? Il doit être votre chef qui vous a appris vos tours de magie. Je vous punirai en amputant chacun de vous un pied et une main des côtés opposés et je vous crucifierai aux troncs des palmiers jusqu’à ce que mort s’ensuive. Vous servirez ainsi d’exemple à d’autres et vous saurez qui de moi ou du Seigneur de Moïse châtie le plus sévèrement.
Firavun, sihirbazların iman etmelerini kınayarak ve onları tehdit ederek şöyle dedi: "Ben size izin vermeden Musa'ya iman mı ettiniz? -Ey sihirbazlar!- Şüphesiz ki Musa, size sihiri öğreten önderinizdir. Ant olsun ki sizden her birinizin ellerini ve ayaklarını çaprazlama keseceğim. Ölene kadar bedenlerinizi hurma kütüklerine asacağım. Sizin dışınızdakilere ibret olmanız için bunu yapacağım. O zaman hangimizin azabı daha güçlü ve devamlı, anlayacaksınız: Benim mi yoksa Musa'nın Rabbinin mi?
Fir`awn's turning against the Magicians, His threatening Them and Their Reply
Allah, the Exalted, informs of Fir`awn's disbelief, obstinance, transgression and haughtiness against the truth in favor of falsehood. When he saw what he saw of the magnificent miracle and the great sign, and he saw those whose help he sought accept faith in the presence of all of the people, and he was absolutely defeated, he began to behave arrogantly and cast accusations. He resorted to using his esteemed honor and might against the magicians. He warned them and threatened them saying,
ءَامَنتُمْ لَهُ
(Believe you in him (Musa)) This means, "Do you have faith in him"
قَبْلَ أَنْ ءَاذَنَ لَكُمْ
(before I give you permission) meaning, "I have not commanded you to do so, by which you have rebelled against me." Then he said a statement that he, the magicians and all creatures knew was a forgery and an utter lie.
إِنَّهُ لَكَبِيرُكُمُ الَّذِى عَلَّمَكُمُ السِّحْرَ
(Verily, he is your chief who has taught you magic.) meaning "You all only took your magic from Musa and you have made an agreement with him against me and my subjects, that you would help him be victorious." Allah says in another Ayah,
إِنَّ هَـذَا لَمَكْرٌ مَّكَرْتُمُوهُ فِى الْمَدِينَةِ لِتُخْرِجُواْ مِنْهَآ أَهْلَهَا فَسَوْفَ تَعْلَمُونَ
(Surely, this is a plot which you have plotted in the city to drive out its people, but you shall come to know.) 7:123 Then he began threatening them. He said to them,
فَلأُقَطِّعَنَّ أَيْدِيَكُمْ وَأَرْجُلَكُمْ مِّنْ خِلاَفٍ وَلأُصَلِّبَنَّكُمْ فِى جُذُوعِ النَّخْلِ
(So I will surely cut off your hands and feet on opposite sides, and I will surely crucify you on the trunks of date palms,) meaning, "I will certainly make an example of you, I will kill you in a public execution." Ibn `Abbas said, "Thus, he was the first person to ever do this (public execution, crucifixion)." This was reported by Ibn Abi Hatim. Concerning Allah's statement,
وَلَتَعْلَمُنَّ أَيُّنَآ أَشَدُّ عَذَاباً وَأَبْقَى
(And you shall surely know which of us can give the severe and more lasting torment.) This means, "You say that my people and I are astray and that you (magicians), Musa and his people are following correct guidance, but you will come to know who will be punished and remain punished." So when he attacked with this and threatened them, their souls eased them because of their belief in Allah, the Mighty and Sublime. They exclaimed,
قَالُواْ لَن نُّؤْثِرَكَ عَلَى مَا جَآءَنَا مِنَ الْبَيِّنَـتِ
(They said: "We prefer you not over what have come to us of the clear signs...") meaning, "We do not chose you over the guidance and conviction that we have received. "
وَالَّذِى فَطَرَنَا
(and to Him (Allah) Who created us.) It could be that they were swearing, "By He Who has created us." It also could be connected in meaning to the clear signs mentioned before it. In this case it would mean, "We do not prefer you over our Originator and Creator, Who produced us from a beginning that was nothing. He created us from clay (or mud). Therefore, He alone deserves worship and humility and you do not (Fir`awn)!"
فَاقْضِ مَآ أَنتَ قَاضٍ
(So decree whatever you desire to decree,) "Do whatever you wish and whatever your hands are able to achieve."
إِنَّمَا تَقْضِى هَـذِهِ الْحَيَوةَ الدُّنْيَآ
(for you can only decree (regarding) this life of the world.) meaning, "You only have power in this world and it is a world that will come to an end. Verily, we are hoping in the eternal abode."
إِنَّآ آمَنَّا بِرَبِّنَا لِيَغْفِرَ لَنَا خَطَـيَـنَا
(Verily, we have believed in our Lord, that He may forgive us our faults,) "Whatever evils that we did." It specifically means, `which we were forced to do of magic, in order to oppose the sign of Allah and the miracle of His Prophet.' Ibn Abi Hatim recorded that Ibn `Abbas said concerning Allah's statement,
وَمَآ أَكْرَهْتَنَا عَلَيْهِ مِنَ السِّحْرِ
(and the magic to which you compelled us.) "Fir`awn took forty boys from the Children of Israel and commanded that they be taught magic at Al-Farama. He said, `Teach them knowledge that no one in the land knows."' Ibn `Abbas then said, "They were of those who believed in Musa and they were of those who said,
آمَنَّا بِرَبِّنَا لِيَغْفِرَ لَنَا خَطَـيَـنَا وَمَآ أَكْرَهْتَنَا عَلَيْهِ مِنَ السِّحْرِ
(We have believed in our Lord, that He may forgive us our faults, and the magic to which you did compel us.)" `Abdur-Rahman bin Zayd bin Aslam said the same. Allah's statement,
وَاللَّهُ خَيْرٌ وَأَبْقَى
(And Allah is better as regards reward in comparison to your reward, and more lasting.) means, "He is better for us than you."
وَأَبْقَى
(and more lasting.) More lasting in reward than what you pro- mised us and made us aspire to. It is apparent that Fir`awn (may Allah curse him) was bent upon their punishment, and that what he did to them was a mercy from Allah for them. This is why Ibn `Abbas and others of the Salaf said, "They woke up in that morning as magicians, but they became witnesses of faith by the evening. "
Utom se njima obrati faraon prijetnjom: “Zar ste povjerovali u ono što je Musa donio, a to vam nisam dozvolio? Musa vas je i naučio čarobnjaštvu, on je vaš prvak u tome! E, ja ću vam ruke i noge unakrst poodsijecati, desnu ruku i lijevu nogu, ili obratno, i nakon toga ću vas povješati na stabla palmi da pocrkate i budete pouka drugim ljudima! Osim toga, znat ćete ko kažnjava žešće i istrajnije: ja ili Gospodar Musaov.”
Nagsabi si Paraon habang nagmamasama sa mga manggagaway sa pagsampalataya nila at habang nagbabanta: "Sumampalataya ba kayo kay Moises bago ako magpahintulot sa inyo niyon? Tunay na si Moises ay talagang ang pangulo ninyo, O mga manggagaway, na nagturo sa inyo ng panggagaway. Kaya talagang magpuputul-putol nga ako mula sa bawat isa sa inyo ng paa at kamay nang magkabilaan sa pagitan ng dalawang dako ng dalawang ito. Talagang magbibitin nga ako sa mga katawan ninyo sa mga puno ng datiles hanggang sa mamatay kayo at kayo ay maging aral sa iba pa sa inyo. Talagang makaaalam nga kayo sa sandaling iyon kung alin sa atin ang higit na malakas sa [pagdudulot ng] pagdurusa at higit na namamalagi: ako o ang Panginoon ni Moises?"
Il Faraone disse, rinnegando la fede dei maghi e minacciandoli: "Avete creduto in Mūsā prima che vi autorizzassi a farlo?! In verità, Mūsā è il vostro capo, o maghi, colui che vi ha insegnato la magia; taglierò a ciascuno di voi piede e mano da lati opposti e crocifiggerò i vostri corpi sui tronchi delle palme fino alla morte, così da rendervi un esempio per gli altri. In quel momento, vedrete quale punizione è la più dura e duratura, la mia, o quella del Dio di Mūsā.
Pha-ra-ông phẫn nộ quát những tên pháp sư với những lời đe dọa họ: Các ngươi bạo gan dám tin Musa trước khi ta cho phép các ngươi làm điều đó hay sao? Quả thật, Musa chính là kẻ đầu sỏ của các ngươi, hắn đã dạy các ngươi pháp thuật. Được, ta sẽ cho cắt tay và chân mỗi người các ngươi mỗi bên một cái, rồi ta sẽ cho đóng đinh các ngươi trên thân cây chà là cho đến chết để làm bài học răn đe cho những kẻ khác; rồi các ngươi sẽ biết trong mỗi bên, ta hay Thượng Đế của Musa sẽ có hình phạt mạnh hơn?!
قَالَ آمَنتُمْ لَهُ قَبْلَ أَنْ آذَنَ لَكُمْ (He [ the Pharaoh ] said, "You have believed in him before I permit you" - 20:71). The Pharaoh, thus disgraced before a vast multitude, was furious and he stormed at the magicians how they dared accept the religion brought by Sayyidna Musa (علیہ السلام) without his prior permission. He suspected that they all were Sayyidna Musa's (علیہ السلام) pupils who taught them the magic and had accepted defeat in connivance with him.
فَلَأُقَطِّعَنَّ أَيْدِيَكُمْ وَأَرْجُلَكُم مِّنْ خِلَافٍ (I will certainly cut apart your hands and your legs from opposite sides - 20:71). The Pharaoh thus threatened his magicians with dire punishment. He said he would cut off their hands and feet from opposite sides i.e. first the right hand, then the left foot. This apparently was the mode of inflicting punishment under the laws of the Pharaoh. وَلَأُصَلِّبَنَّكُمْ فِي جُذُوعِ النَّخْلِ (And will crucify you on the trunks of palm-trees - 20:71) He also said that after cutting off their hands and feet he would crucify them on the trunks of palm-trees where they would remain suspended until they died of starvation.
Nagsabi ang mga manggagaway kay Paraon: "Hindi kami magmamagaling sa pagsunod sa iyo, O Paraon, higit sa pagsunod sa dumating sa amin na mga tandang maliwanag at hindi kami magmamagaling sa iyo higit kay Allāh na lumikha sa amin. Kaya gawin mo ang anumang gagawin mo sa amin. Wala kang kapamahalaan sa amin maliban sa buhay na nagmamaliw na ito. Maglalaho ang kapamahalaan mo.
I maghi dissero al Faraone: "Non preferiamo seguire te, o Faraone, ma seguire i Segni evidenti che ci sono pervenuti, e non ti preferiamo ad Allāh, Colui che ci ha creati. Fa' di noi ciò che vuoi: Hai autorità su di noi solo in questa vita effimera, e la tua autorità terminerà".
Những thầy pháp sư trả lời Pha-ra-ông khi hắn hăm dọa: Chúng tôi sẽ không bao giờ yêu thích đi theo ngài hơn việc đi theo những bằng chứng quá rõ rệt cho chúng tôi. Chúng tôi không bao giờ yêu quý ngài hơn Allah, Đấng đã tạo hóa ra chúng tôi. Bởi thế, ngài cứ làm những gì ngài muốn đối với chúng tôi, nhưng chắc chắn một điều rằng ngài chỉ có thể định đoạt những gì ngài muốn trên cuộc sống trần gian ngắn ngủi này thôi và quyền định đoạt đó sẽ sớm tiêu vong.
Sihirbazlar, Firavun'a şöyle dediler: "Ey Firavun! Bize gelen apaçık ayetlere tabi olmayı sana tabi olmaya tercih etmeyeceğiz. Bizi yaratan Yüce Allah'a seni üstün tutmayacağız. Bize dilediğini yap, ancak sen bu fani hayatta bize hükmedebilirsin. Muhakkak senin hükümdarlığın bir gün yok olacaktır."
The magicians said to Pharaoh: We shall never prefer following you - O Pharaoh - to following the clear signs that have come to us. We will never prefer you to Allah Who created us. So do whatever you want to us: you only have power over us in this present transient life, and your power will soon vanish.
Les magiciens rétorquèrent à Pharaon: Ô Pharaon, nous ne préférerons pas te suivre et faire fi des signes clairs qui nous sont parvenus. Nous ne te préfèrerons pas à Allah qui nous a créés. Prononce donc contre nous la sentence que tu veux car ton autorité sur nous ne se limite qu’à ce bas monde éphémère et prendra fin tôt ou tard.
قَالُوا لَن نُّؤْثِرَكَ عَلَىٰ مَا جَاءَنَا مِنَ الْبَيِّنَاتِ وَالَّذِي فَطَرَنَا (They said, "We will never prefer you over the clear signs that have come to us, and over Him who created us." - 20:72). The magicians, however, stood firm and did not waver in the face of the Pharaoh's threats. They told him plainly that they would not give him, nor anything he said, preference over the clear proofs and the miracles which Allah had shown to them. Sayyidna ` Ikrimah ؓ says that when the magicians prostrated themselves before Allah, He gave them a glimpse of the eminent places and the gifts which were to be their reward in Paradise. They confirmed their belief in the one God Who created the earth and the skies and rejected Pharaoh's claim to divinity: While neglecting the threats of the Pharaoh they further said: "So you do what you want and punish us in whatever manner you choose. And, "You can punish us as long as we live but when we die we will be out of your reach. On the other hand we are in the power of Allah both in this and after death, and His punishment is of greater concern to us".
Para tukang sihir itu berkata kepada Firaun, "Kami tidak akan pernah mengutamakan rasa tunduk dan taat kepadamu daripada ketundukan terhadap mukjizat yang datang kepada kami. Kami tidak akan pernah mengutamakanmu dari Allah yang telah menciptakan Kami, maka lakukanlah apa yang ingin engkau lakukan pada kami sekehendakmu, sesungguhnya engkau tidak memiliki kekuasaan atas kami kecuali hanya dalam kehidupan dunia ini, dan kekuasaanmu itu pasti akan sirna.
Oni mu rekoše: “Nećemo tebi dati prednost nad istinom koju je donio Musa i nećemo dati prednost tebi, lažnom božanstvu, nad robovanjem Svevišnjem Allahu, Jednom Jedinom, Koji nas je stvorio. Čini šta hoćeš! Tvoja se moć nad nama ogleda samo u životu na ovom prolaznom svijetu, a ona je prolazna.”
Los hechiceros le dijeron al Faraón: “Faraón, nunca antepondremos seguirte a seguir las señales claras que nos han llegado. Nunca te preferiremos a ti en lugar de a Al-lah, Quien nos creó. Así que haz lo que quieras con nosotros. Solo puedes condenarnos en esta vida presente y transitoria, y tu poder pronto se desvanecerá.
We believe in our Lord, with the hope that He will erase from us our past sins of disbelief and other sins, and that He will erase from us the sin of magic that you forced us to learn, practice and challenge Moses with. Allah has a better reward than what you promise us and His punishment is more lasting than the punishment you threaten us with.
Creemos en nuestro Señor, para que Él borre de nosotros nuestros pecados pasados de incredulidad y elimine de nosotros el pecado de hechicería que nos obligaste a aprender y practicar, y con el que nos hiciste desafiar a Moisés. Al-lah tiene una mejor recompensa que lo que nos prometes, y su castigo es más duradero que el castigo con el que nos amenazas”.
“Mi vjerujemo da samo Allah zaslužuje da Mu se robuje i vjerujemo u Musaovo poslanstvo, nadajući se da će nam dragi Allah oprostiti grijehe i zlo koje smo nanijeli ljudima time što si nas ti prisilio na poučavanje sihra, njegovu praksu i pokušaj da se Musa pobijedi njime. I znaj, faraone, da Allah bolje od tebe nagrađuje one koji su Mu odani, i da trajnije kažnjava one koji Mu se protive, nego što ti možeš.”
Şüphesiz biz, geçmişte işlemiş olduğumuz küfür ve diğer günahlarımızı, bizi öğrenmeye, uygulamaya ve Musa'ya galip gelmek için zorladığın büyü yapma günahımızı bağışlamasını ümit ederek Rabbimize iman ettik. Allah'ın mükâfatı senin bize vadettiğinden daha hayırlıdır. Bizi tehdit ettiğin azaptan O'nun azabı daha da süreklidir.
The magicians, on the one hand, were confronted by the cogent reasoning of Moses, and on the other, the towering personality of Pharaoh. The magicians preferred convincing arguments to authoritarianism, although they knew very well how dearly they would pay for their choice. The magicians’ faith was not of the hereditary or formal, ritual kind: it amounted to a ‘discovery’ for them. And faith received as a discovery is so powerful that under its influence everything else appears worthless—be it a great personality or some other worldly consideration.
Sesungguhnya kami benar-benar telah beriman kepada Tuhan kami, dengan harapan agar Dia mengampuni amalan-amalan maksiat kami terdahulu berupa kekafiran atau lainnya, serta menghapus dosa-dosa sihir yang engkau paksa kami untuk mempelajarinya, mempraktikkannya, dan mengalahkan Musa dengannya. Sungguh Allah lebih baik pahala-Nya dibandingkan balasan yang engkau janjikan kepada kami dan Dia lebih kekal azab-Nya dibandingkan azab yang engkau ancamkan kepada kami."
Nous croyons en notre Seigneur afin que, peut-être, il efface notre mécréance et nos péchés passés, dont fait partie la magie que tu nous as contraints de pratiquer et de nous en servir au détriment de Moïse. Allah détient une rétribution meilleure que celle que tu nous as promise et son châtiment est plus durable que celui dont tu nous menaces.
Những thầy pháp sư tiếp lời với Pha-ra-ông: Chúng tôi đã tin thực sự tin nơi Thượng Đế của chúng tôi, hy vọng Ngài sẽ xóa tội lỗi trước đây của chúng tôi và sẽ xóa tội lỗi của trò pháp thuật mà ngài đã bắt chúng tôi học và hoạt động nó và Musa đã giành lấy chiến thắng nó. Allah là Đấng Phúc Lành, Ngài sẽ ban thưởng những gì Ngài đã hứa và sẽ trừng phạt theo đúng những gì Ngài đã cảnh báo.
وَمَا أَكْرَهْتَنَا عَلَيْهِ مِنَ السِّحْرِ (And the magic you had compelled us on - 20:73). The magicians now accused the Pharaoh of having forced them to practice magic else they would not have taken it up. Here a question may arise that the magicians came to the contest of their own free choice and had even negotiated beforehand their reward if they were victorious. How, then, could they justify their accusation that the Pharaoh had forced them to practice magic? A possible answer can be that whereas the magicians, to begin with, were tempted by promises of generous rewards for taking part in the contest they soon realized that they stood no chance against miracles and wanted to withdraw from the contest. It was then that the Pharaoh forced them to take up the challenge of Musa (علیہ السلام) . Another explanation is that under a law passed by the Pharaoh everybody was compelled to learn magic.
The propitious end of 'Asiyah ؓ ، the Pharaoh's wife
Qurtubi has mentioned in his commentary that while the contest between vice and virtue was in progress, the Pharaoh's wife kept herself informed of the minute to minute developments and when she learned that Sayyidna Musa (علیہ السلام) had emerged victorious, she at once declared her adherence to the True Faith. When the Pharaoh was informed of his wife's defection, he ordered that a huge rock be thrown upon her. When 'Asiyah saw the rock coming, she raised her eyes in supplication to Allah who took away her soul so that the rock fell on her lifeless body.
Tunay na kami ay sumampalataya sa Panginoon namin sa pag-asang magpawi Siya sa amin ng mga pagsuway naming nagdaan gaya ng kawalang-pananampalataya at iba pa rito at magpawi Siya sa amin ng pagkakasala ng panggagaway na nagpumilit ka sa amin sa pagkatuto nito, pagsasagawa nito, at pagtatangkang manaig kay Moises dito. Si Allāh ay higit na mabuti sa pagganti kaysa sa ipinangako mo sa amin at higit na namamalagi sa [pagdudulot ng] pagdurusa kaysa sa ibinanta mo sa amin na pagdurusa."
In verità, abbiamo creduto al nostro Dio, sperando che cancelli i nostri peccati passati, come la miscredenza e altri, e che cancelli i nostri peccati di stregoneria, che siamo stati costretti a imparare e praticare, e, con essa, a scontrarci con Mūsā; e Allāh ci ha promesso la migliore ricompensa, e la Sua punizione è più duratura, secondo ciò di cui ci ha avvertito.
In verità, ciò che accadrà è che chiunque giungerà presso il Suo Dio, nel Giorno della Resurrezione, da miscredente, otterrà l'Inferno, in cui sarà introdotto e in cui resterà in eterno; non morirà, liberandosi dalla punizione, e non vivrà una vita agiata
Revolutionary change in the lives of the magicians
إِنَّهُ مَن يَأْتِ رَبَّهُ مُجْرِمً---- وَذَٰلِكَ جَزَاءُ مَن تَزَكَّىٰ
Surely whoever comes to his Lord as a sinner, for him there is Jahannam .:.. And whoever comes to Him as a believer ... for such people there are the highest ranks.... (20:74-76)
These words which refer to the Islamic beliefs and the hereafter have been spoken by the magician who only recently became Muslims and who had not yet been instructed about the principles and the obligations of the new faith.
It was the result of their brief association with Sayyidna Musa (علیہ السلام) that Allah, in an instant, revealed to them the mysteries of their new faith so that they gave scarce heed to Pharaoh's threats. Thus with the adoption of the religion of Allah they attained a state of sainthood which is given to others after long and assiduous exertions. Sayyidna Ibn ` Abbas and ` Ubaid Ibn ` Umair ؓ said it was a divine marvel that the magicians who started the day as infidels became saints before it ended. (Ibn Kathir)
Quả thật người nào trở về trình diện Thượng Đế (Allah) của y vào Ngày Phán Xét trong tình trạng là kẻ vô đức tin nơi Ngài thì y chắc chắn sẽ phải vào Hỏa Ngục, y sẽ ở trong đó đời đời và mãi mãi, y chết không xong và sống của không được.
Tunay na ang lagay at ang resulta ay na ang sinumang pumunta sa Panginoon niya sa Araw ng Pagbangon bilang tagatangging sumampalataya sa Kanya, ukol dito ay ang Apoy ng Impiyerno, na papasukin nito bilang mamamalagi roon magpakailanman. Hindi ito mamamatay roon para makapagpahinga mula sa pagdurusa roon at hindi ito mabubuhay sa isang buhay na kaaya-aya.
En conclusion, celui qui se présente à son Seigneur le Jour de la Résurrection alors qu’il a mécru en Lui dans le bas monde ira en Enfer et y demeurera éternellement. Il n’y connaîtra ni la mort salvatrice ni n’y vivra une vie agréable.
Zaista, paklena vatra bit će prebivalište onom ko pred Silnog Allaha izađe kao nevjernik, u njoj će dovijeka skapavati, neće umrijeti, pa da se oslobodi muke, a niti će živjeti životom dostojnim čovjeka.
Aquellos que se presenten ante su Señor en el Día del Juicio como incrédulos entrarán al Infierno para permanecer allí para siempre. Allí no morirán ni serán liberados de su tormento, y tampoco vivirán una vida agradable.
"Sesungguhnya barangsiapa yang datang kepada Rabbnya dalam keadaan berdosa, maka sesungguhnya dia mendapatkan Neraka Jahanam. Ia tidak mati di dalamnya dan tidak (pula) hidup. Dan barangsiapa datang kepada Rabbnya dalam keadaan beriman, lagi sungguh-sungguh beramal shalih, maka mereka itulah orang-orang yang memperoleh tempat-tempat yang tinggi (mulia), (yaitu) Surga 'Adn yang mengalir sungai-sungai di bawah-nya, mereka kekal di dalamnya. Dan itu adalah balasan bagi orang yang bersih (dari kekafiran dan kemaksiatan)." (Thaha: 74-76).
(74) Allah تعالى memberitahukan bahwa orang yang men-datangiNya dan menghadapNya dalam keadaan berdosa, –sifat kejahatan menjadi cirinya dari setiap aspek, dan itu bisa menyebab-kan kekufuran dan tetap menjalankannya sampai dia mati–, maka dia mendapatkan Neraka Jahanam yang pedih siksanya, yang besar rantai-rantainya, yang dasarnya sangat dalam, yang hawa panasnya sangat menyakitkan, yang berisi hukuman yang sanggup melumerkan hati dan jantung.
Di antara bukti kedahsyatannya, orang yang tersiksa di dalamnya tidak mati juga tidak hidup. Ia tidak mati hingga dapat terbebas (dari deraan siksa) dan tidak juga menikmati hidup yang enak. Kehidupannya hanya sarat dengan siksaan yang mengenai hati, jiwa dan raganya, yang tidak dapat diukur kadarnya dan tidak pernah mengendor sekejap saja. Ia berteriak minta tolong, tapi tidak ditolong. Dia memohon, akan tetapi tidak disambut permin-taannya. Memang benar (ada pertolongan) bila dia meminta perto-longan. Dia ditolong dengan cairan semisal nanah yang membakar wajah-wajah mereka. Dan jika dia memohon, niscaya dijawab (pula dengan perkataan), "Celakalah kamu di dalamnya, janganlah kamu mengajakKu bicara."
(75-76) Barangsiapa yang mendatangi Rabbnya dalam keadaan beriman, membenarkan para RasulNya, mengikuti kitab-kitabNya, dan telah beramal shalih yang wajib maupun yang sunnah ﴾ فَأُوْلَٰٓئِكَ لَهُمُ ٱلدَّرَجَٰتُ ٱلۡعُلَىٰ 75 ﴿ "maka mereka itulah orang-orang yang memperoleh tempat-tempat yang tinggi (mulia)," yaitu tempat-tempat yang tinggi di kamar-kamar yang penuh dengan hiasan, kenik-matan-kenikmatan yang berlangsung terus-menerus, sungai-sungai yang mengalir, keabadian yang langgeng, keceriaan yang men-dalam, yang tidak pernah tersaksikan oleh mata, didengar oleh telinga dan tidak terbetik di hati seseorang pun.
﴾ وَذَٰلِكَ ﴿ "Dan itu," pahala ﴾ جَزَآءُ مَن تَزَكَّىٰ 76 ﴿ "adalah balasan bagi orang yang bersih," yaitu bersih dari syirik, kekufuran, kefasikan, dan kedurhakaan, baik dengan cara tidak pernah menjamahnya secara keseluruhan atau telah bertaubat dari apa yang telah dia kerjakan. Dia pun membersihkan jiwanya, dan memupuknya dengan ke-imanan dan amal shalih. Sesungguhnya proses tazkiyah memuat dua makna: Membersihkan dan menghilangkan keburukan serta menambah raihan kebaikan. Kata "zakat" disebut dengan zakat atas dasar dua hal ini.
74- Her kim Rabbine günahkar (bir kafir) olarak varırsa onun için cehennem vardır. O orada ne ölür, ne de yaşar.
75- Kim de O’na salih ameller işlemiş bir mü’min olarak gelirse işte onlar için en yüksek dereceler vardır.
76- Altlarından ırmaklar akan Adn cennetleri (vardır ki) orada ebedi kalacaklardır. İşte arınan kimselerin mükâfatı budur.
74. Yüce Allah, huzuruna günahkar olan -ki burada günahkar, her açıdan günaha batmış olan demektir ki bu da küfrü ifade eder- ve ölünceye kadar da bu halini sürdürüp de o halde Allah'a gelen kimse için cehennem ateşi olduğunu haber vermektedir. O cehennem ki ibretli cezası çok şiddetlidir, çetindir. Zincirleri büyüktür, derinliği çok fazladır. Soğuğu da sıcağı da can yakıcıdır. Onda bulunan ceza ciğerleri ve kalpleri eritir. Orada azap gören bir kimsenin ölmemesi de yaşamaması da bu azabın şiddetli oluşunun bir göstergesidir. Orada azap gören ölmez ki bu azaptan kurtulsun. Ama zevk alacağı bir hayat da sürmez. Onun sürdüğü hayatta kalp, ruh ve beden, miktarı hiç kimse tarafından tespit edilemeyecek büyük azaplar çeker. Bu azap bir an dahi hafifletilmez. Orada azap gören bir kimse yardım isteyecek ama kimse yardımına koşmayacak, dua edecek ama duası kabul olunmayacaktır. Evet, o yardım isteyecek olursa, yüzü yakan ve erimiş maden tortusunu andıran bir su ile yardımına koşulacak, dua edecek olursa da ona:“Yıkılın içerisine, bana da söz söylemeyin.”(el-Mü’minûn, 23/108) diye cevap verilecektir.
75-76. Kim de Rabbinin huzuruna O’na iman etmiş, peygamberlerini tasdik etmiş, kitaplarına uymuş, farz ve müstehab türünden “salih amelde bulunmuş bir mümin olarak gelirse onlar için en yüksek dereceler vardır.” O yüksek konaklarda, süslenmiş köşklerde, kesintisiz lezzelter içerisinde, akıp duran ırmaklar arasında ebedi bir hayat sürecektir. Sevinci pek büyük olacak, hiçbir gözün görmediği, hiçbir kulağın işitmediği ve hiçbir insanın hatırından dahi geçirmediği nimetler elde edecektir. “İşte” şirkten, küfürden, fasıklıktan, isyandan temizlenip “arınan kimselerin mükâfatı budur.” Bu ise ya bu tür günahları hiç işlemeyen yahut da bunlardan yaptıklarından tevbe eden ve nefsini arındırıp iman ve salih amel ile bu tevbesini daha da güzelleştiren kimseler içindir. Çünkü arınmanın (tezkiyenin) iki anlamı vardır: Birisi temizlemek ve kirleri yok etmek, diğeri ise hayrı arttırmak demektir. İşte “zekât”a da bu iki özellik dolayısıyla bu isim verilmiştir.
Kesimpulannya adalah bahwa barang siapa yang datang kepada Tuhannya pada hari Kiamat dalam keadaan kafir kepada-Nya maka baginya adalah neraka Jahanam, ia akan masuk tinggal di dalamnya kekal selama-lamanya, ia tidak akan mati agar berhenti merasakan azabnya dan tidak pula merasakan hidup yang baik.
The Magicians admonish Fir`awn
The clear intent of this is to be a completion of what the magicians admonished Fir`awn with. They warned him of the vengeance of Allah and His eternal and everlasting punishment. They also encouraged him to seek Allah's eternal and endless reward. They said,
إِنَّهُ مَن يَأْتِ رَبَّهُ مُجْرِماً
(Verily, whoever comes to his Lord as a criminal,) This means, whoever meets Allah on the Day of Judgment while being a criminal.
فَإِنَّ لَهُ جَهَنَّمَ لاَ يَمُوتُ فِيهَا وَلاَ يَحْيَى
(then surely, for him is Hell, wherein he will neither die nor live.) This is similar to Allah's statement,
لاَ يُقْضَى عَلَيْهِمْ فَيَمُوتُواْ وَلاَ يُخَفَّفُ عَنْهُمْ مِّنْ عَذَابِهَا كَذَلِكَ نَجْزِى كُلَّ كَفُورٍ
(Neither will it have a complete killing effect on them so that they die, nor shall its torment be lightened for them. Thus do We requite every disbeliever!) 35:36 Allah also said,
وَيَتَجَنَّبُهَا الاٌّشْقَى - الَّذِى يَصْلَى النَّارَ الْكُبْرَى - ثُمَّ لاَ يَمُوتُ فِيهَا وَلاَ يَحْيَا
(But it will be avoided by the wretched, who will enter the great Fire. There he will neither die nor live.) 87:11-13
وَنَادَوْاْ يمَـلِكُ لِيَقْضِ عَلَيْنَا رَبُّكَ قَالَ إِنَّكُمْ مَّـكِثُونَ
(And they will cry: "O Malik (Keeper of Hell)! Let your Lord made an end of us." He will say: "Verily, you shall abide forever.") 43:77 Imam Ahmad bin Hanbal recorded that Abu Sa`id Al-Khudri said that the Messenger of Allah ﷺ said,
«أَمَّا أَهْلُ النَّارِ الَّذِينَ هُمْ أَهْلُهَا، فَإِنَّهُمْ لَا يَمُوتُونَ فِيهَا وَلَا يَحْيَوْنَ، وَلكِنْ أُنَاسٌ تُصِيبُهُمُ النَّارُ بِذُنُوبِهِمْ فَتُمِيتُهُمْ إِمَاتَةً حَتَّى إِذَا صَارُوا فَحْمًا أُذِنَ فِي الشَّفَاعَةِ فَجِيءَ بِهِمْ ضَبَائِرَ ضَبَائِرَ، فَبُثُّوا عَلَى أَنْهَارِ الْجَنَّةِ، فَيُقَالُ: يَا أَهْلَ الْجَنَّةِ أَفِيضُوا عَلَيْهِمْ، فَيَنْبُتُونَ نَبَاتَ الْحِبَّةِ تَكُونُ فِي حَمِيلِ السَّيْل»
(The dwellers of Hellfire, who are those who deserve it, they will not die in it, nor will they be living. Rather, they will be a people who will be punished by the Fire due to their sins. It will be gradually killing them and devouring them until they become burnt coals. Then, intercession will be allowed and they will be brought (out of Hell) group by group and they will be spread on the rivers of Paradise. It will then be said, "O people of Paradise, pour (water) over them." Then, they will start to grow like the growing of a seed on the muddy banks of a flowing river.) A man among the people said, "It is as if the Messenger of Allah ﷺ lived in the desert." This is how Muslim recorded this narration in his Sahih. Concerning Allah's statement,
وَمَن يَأْتِهِ مُؤْمِناً قَدْ عَمِلَ الصَّـلِحَـتِ
(But whoever comes to Him (Allah) as a believer, and has done righteous good deeds,) whoever meets his Lord on the Day of Judgment as a believer in his heart, then verily, his intentions in his heart will be affirmed to be true by his statements and deeds.
فَأُوْلَـئِكَ لَهُمُ الدَّرَجَـتُ الْعُلَى
(for such are the high ranks,) Paradise, which has the highest levels, the most tranquil rooms and the nicest homes. Imam Ahmad reported from `Ubadah bin As-Samit that the Prophet said,
«الْجَنَّةُ مِائَةُ دَرَجَةٍ مَا بَيْنَ كُلِّ دَرَجَتَيْنِ كَمَا بَيْنَ السَّمَاءِ وَالْأَرْضِ، وَالْفِرْدَوْسُ أَعْلَاهَا دَرَجَةً، وَمِنْهَا تَخْرُجُ الْأَنْهَارُ الْأَرْبَعَةُ، وَالْعَرْشُ فَوْقَهَا، فَإِذَا سَأَلْتُمُ اللهَ فَاسْأَلُوهُ الْفِرْدَوْس»
(Paradise has one hundred levels and between each level is a distance like the distance between the sky and the earth. Al-Firdaws is the name of the highest of its levels. From it springs the four rivers and the Throne is above it. Therefore, when you ask Allah, then ask Him for Al-Firdaws.) This narration was also recorded by At-Tirmidhi. In the Two Sahihs it is recorded that the Messenger of Allah ﷺ said,
«إِنَّ أَهْلَ عِلِّيِّينَ لَيَرَوْنَ مَنْ فَوْقَهُمْ كَمَا تَرَوْنَ الْكَوْكَبَ الْغَابِرَ فِي أُفُقِ السَّمَاءِ لِتَفَاضُلِ مَا بَيْنَهُمْ قَالُوا: يَا رَسُولَ اللهِ تِلْكَ مَنَازِلُ الْأَنْبِيَاءِ قَالَ: بَلى، وَالَّذِي نَفْسِي بِيَدِهِ رِجَالٌ آمَنُوا بِاللهِ وَصَدَّقُوا الْمُرْسَلِين»
(Verily, the people of the `Illiyyin will see those who are above them just as you see the fading star in the horizon of the sky, due to the different status of virtue between them. ) The people said, "O Messenger of Allah ﷺ, these are the dwellings of the Prophets." He replied, (Of course. And I swear by the One Whom my soul is in His Hand, (it is for) men who had faith in Allah and they believed the Messengers.) In the Sunan collections this narration is mentioned with the additional wording,
«وَإِنَّ أَبَا بَكْرٍ وَعُمَرَ لَمِنْهُمْ وَأَنْعَمَا»
(And verily Abu Bakr and `Umar are of them and they will be most favored.) His saying,
جَنَّـتِ عَدْنٍ
(Adn Gardens,) meaning established as a residence. It is merely used here in reference to the high ranks mentioned previously.
تَجْرِى مِن تَحْتِهَا الاٌّنْهَارُ خَـالِدِينَ فِيهَا
(under which rivers flow, wherein they will abide forever,) meaning that they will abide in it for eternity.
وَذلِكَ جَزَآءُ مَن تَزَكَّى
(and such is the reward of those who purify themselves.) One who purifies himself from dirt, filth and associating partners with Allah. This is the person who worships Allah alone, without ascribing partners to Him, and he follows the Messengers in the good they came with all that they claim.
The matter and gist is that those who come to their Lord on the Day of Judgment as disbelievers will enter the fire to remain there forever. Therein they will not die and be relieved of its torment, nor will they live a pleasant life.
Sonuç olarak kim kıyamet günü Rabbinin huzuruna kâfir olarak gelirse, o kimse için cehennem ateşi vardır. Onu, içinde ebedî kalması için oraya sokar. Orada ne azaptan rahat etmek için ölüme kavuşur ve ne de güzel bir hayat sürer.
Quant à celui qui se présentera à son Seigneur le Jour de la Résurrection en ayant cru en Lui dans le bas monde et en ayant accompli de bonnes œuvres, il aura un rang élevé et occupera des degrés supérieurs.
Aquellos que se presenten en el Día del Juicio como creyentes que han realizado obras justas, serán recompensados con moradas sublimes y grados altos en el Paraíso.
Kim de kıyamet günü Rabbine iman etmiş ve salih ameller işlemiş bir şekilde gelirse, işte onlar yüksek makam ve dereceler ile vasıflanmış kimselerdir.
A ko pred svoga Gospodara, na Dan ustanuća, izađe kao vjernik, a koji je činio dobra djela, propisana islamom, takav će imati visoke stanove, stepene i razine.
Those who come to their Sustainer on the Day of Judgement as believers who had done righteous actions, then such people will be rewarded with lofty abodes and high ranks in Paradise.
Sebaliknya, barang siapa datang kepada Tuhannya pada hari Kiamat dalam keadaan beriman kepada-Nya dan ia telah mengerjakan amal saleh maka mereka yang memiliki kriteria agung seperti ini sungguh akan mendapatkan kedudukan tinggi dan derajat yang mulia.
Ang sinumang pumunta sa Panginoon nito sa Araw ng Pagbangon bilang mananampalataya sa Kanya ay gumawa nga ng mga gawang maayos. Kaya ang mga nailalarawang iyon sa mga dakilang katangiang iyon ay ukol sa kanila ang mga tahanang angat at ang mga antas na mataas:
E chiunque giungerà presso il suo Dio da credente, nel Giorno della Resurrezione, e avrà compiuto buone azioni, coloro che hanno queste grandi qualità avranno dimore prestigiose e gradi elevati.
Và những ai trở về trình diện Thượng Đế (Allah) vào Ngày Phán Xét trong tình trạng có đức tin nơi Ngài đồng thời đã làm việc thiện tốt và ngoan đạo thì họ là những ngươi sẽ được ban cho những nơi ở trên cao với bậc cấp cao trọng và ưu hạng.
Quei ranghi, nei Paradisi, saranno residenze sotto i cui palazzi scorrono fiumi, dove resteranno in eterno. La ricompensa menzionata è la ricompensa di tutti coloro che sono stati purificati dalla miscredenza e dai peccati.
Ang mga antas na iyon ay ang mga hardin ng pagpapanatili na dumadaloy ang mga ilog mula sa ilalim ng mga palasyo ng mga ito bilang mga namamalagi sa mga ito magpakailanman. Ang nabanggit na ganting iyon ay ang ganti sa bawat nagpakalinis mula sa kawalang-pananampalataya at mga pagsuway.
Phần thưởng cấp bậc ưu hạng chính là những Ngôi Vườn Vĩnh cửu nơi Thiên Đàng, bên trong những Ngôi Vườn đó là những dòng sông chảy phía dươi các tòa lâu đài, họ sẽ sống trong đó mãi mãi. Đó là phần thưởng dành cho những ai tẩy sạch bản thân mình khỏi sự vô đức tin và tội lỗi.
Esos grados son Jardines del Edén con arroyos que fluyen por debajo de sus palacios, y allí permanecerán para siempre. Esa será la recompensa de aquellos que se purifiquen de la idolatría y los pecados.
Bu makam, saraylarının altlarından nehirlerin aktığı, içlerinde ebedî kalacakları cennetlerdir. Bu zikredilen mükâfat, kendisini küfür ve günahlardan arındıran herkes içindir.
Ces degrés supérieurs consisteront en des vergers et des rivières coulant sous leurs palais, et il y séjournera éternellement. Cette rétribution sera celle de tous ceux qui renoncent à la mécréance et aux actes de désobéissance.
What is meant by ‘becoming a criminal or a delinquent’? Delinquency is that state to which a man descends when he has a sign from God shining brightly before his eyes, but fails to learn a lesson from it. Truth is revealed to him in the language of reason, but he ignores it. He is not capable of pulling himself out of the grip of worldly forces and material considerations to the point of admitting the Truth. In the life hereafter there is the sternest punishment for such people. The troubles of this world, howsoever great, are necessarily limited in their severity by the very fact of being bound to come to an end—sooner or later—with death. But the hereafter is a place from which man, beset by unspeakable afflictions, will find it impossible to run away, for there, he will not even have death ahead of him to put an end to his torment. Paradise is for one who purifies himself and purification consists of giving up a life of carelessness and neglect, and adopting a prudent way of living. The aspirant to Paradise abstains from all things that come in the way of Truth. He rids himself of the hindrance of any worldly considerations obstructing his path. He crushes the base desires of his self when they arise. If feelings of false pride and the urge to transgress raise their heads within him, he stifles them and buries them in his innermost self. Such are men of true faith. In this world their faith takes the shape of a garden of pious deeds. In the life hereafter, it will be returned to them in the shape of heaven’s eternally flourishing garden.
On će boraviti u džennetskim baščama, ispod čijeg drveća rijeke protječu, u njima će zauvijek ostati. I bit će to nagrada svima onima koji se očiste od grijeha i nevjerstva.
Those ranks are Gardens of Eternity with streams flowing under their palaces, and there they will stay there forever. That is the reward of those who purify themselves from disbelief and sins.
Derajat-derajat itu adalah berupa surga yang mereka tempati, sungai-sungai senantiasa mengalir di bawah istana-istananya, dan mereka tinggal kekal di dalamnya. Balasan yang disebutkan ini adalah ganjaran bagi setiap orang yang menyucikan dirinya dari perbuatan kafir dan maksiat.
And I revealed to Moses to take My servants by night from Egypt so that nobody notices them, and make for them a dry path in the sea after striking the sea with the staff, safely without fearing Pharaoh and his people catching up with you nor being scared of drowning in the sea.
77- Andolsun ki biz Mûsâ’ya şunu vahyettik:“Kullarımı geceleyin yola çıkar ve onlar için denizde kupkuru bir yol aç. (Firavun tarafından) yetişilmekten yana korkun ve (boğulmaktan yana) endişen olmasın.”
78- Firavun da askerleriyle onların ardından gitti de onları denizin (kuşatıcı dalgaları) kapladı.
79- Firavun kavmini saptırdı, doğru yola götürmedi.
77-78. Mûsâ aleyhisselam açık mucizelerle Firavun ve kavmine galip gelince Mısır’da kalıp onları İslâm’a davet etmeye, İsrailoğullarını da Firavun’dan ve onun işkencelerinden kurtarmak için çalışmaya koyuldu. Firavun ise azgınlık ve nefretini, İsrailoğullarına uyguladığı ağır baskısını sürdürüyordu. Yüce Allah, bize Kur’an-ı Kerim’de anlatmış olduğu şekliyle ona pek çok mucizler ve ibretli şeyler gösterip durdu. İsrailoğulları imanlarını açığa vurmak ve onu ilan etmek imkanına sahip olmadıklarından evlerini mescid edinmiş, Firavun’a ve onun eziyetlerine katlanmak zorunda kalmışlardı. Yüce Allah da onları düşmanlarından kurtarmak, kendisine açıkça ibadet etsinler ve emirlerini uygulasınlar diye onlara yeryüzünde iktidar vermek istedi. Bu sebepten Yüce Allah peygamberi Mûsâ’ya gizlice İsrailoğulları ile sözleşmesini, yol almaları için de gecenin başlangıcından itibaren yola koyulmalarını vahiy ile bildirdi, Firavun’un ve kavminin de kendilerini takip edeceğini haber verdi. Gecenin ilk vakitlerinde bütün İsrailoğulları, kadınları ve çocukları ile yola koyuldular. Mısır ahalisi sabahı ettiklerinde onlardan hiç kimsenin olmadığını, kimseden ses-seda çıkmadığını gördüler. Düşmanları Firavun, bundan dolayı onlara karşı çok öfkelendi. Şehirlere insanları toplayacak ve İsrailoğullarının arkasından onları takibe teşvik edecek kimseler gönderdi. Ki onları yakalayıp cezalandırsiın ve öfkesini dindirsin. Ama Allah, emrini mutlaka uygular. Derken Firavun ordusunu toplayıp sabah vakti İsrailoğullarının peşine düştüler. “İki topluluk birbirini görünce Mûsâ’nın arkadaşları: İşte şimdi kıstırıldık, dediler.”(eş-Şuarâ, 26/61) Korkuya kapıldılar, huzursuzlandılar. Önlerinde deniz, arkalarında kin ve öfkeyle dolup taşmış Firavun vardı. Mûsâ aleyhisselam ise kalbi rahat ve huzur dolu idi. Rabbinin kendisine verdiği söze tam bir güven içerisinde:“Asla, muhakkak Rabbim benimledir, bana yol gösterecektir.”(eş-Şuarâ, 26/62) dedi. Yüce Allah da ona asası ile denize vurmasını emretti. Denizde on iki ayrı yol meydana geldi. Su ise yolların sağ ve sol yanlarında yüksek dağlar gibi oldu. Yüce Allah, suyun ortasında onlara kupkuru yollar açtı. Firavun’un kendilerine yetişmesinden korkmamalarını, suda boğulmaktan da çekinmemelerini emretti. Onlar da bu yolları takip ettiler. Derken Firavun ve askerleri gelip arkalarından o yollara girdiler. Mûsâ’nın kavmi tamamıyla dışarı çıktığında, Firavun ve kavmi de tamamıyla denizin ortasına geldiklerinde Yüce Allah, denize onların üzerine kapanmasını emretti ve denizin dalgaları onları kapladı. Hepsi de suda boğuldular, onlardan bir kişi dahi kurtulamadı. İsrailoğulları ise düşmanlarının bu halini gözleriyle seyrediyordu. Yüce Allah, düşmanlarını helâk etmek suretiyle onları mutlu kılmıştı.
79. İşte küfrün ve sapıklığın âkıbeti, Allah’ın hidâyetiyle doğru yolu bulmamanın sonu budur. Bundan dolayı Yüce Allah, şöyle buyurmaktadır:“Firavun” kavmine küfrü süslü göstermesi, Mûsâ’nın getirdiklerini ise çirkin göstermesi ve kavmini hafife alması dolayısıyla “saptırdı” ve hiçbir zaman onlara “doğru yolu göstermedi.” Onları önce helâk oluşun ve sapıklığın yollarına, sonra da ilâhi azap ve intikamın yollarına soktu.
Svevišnji Allah objavio je poslaniku Musau: “Noću, da niko ne osjeti, izvedi sinove Israilove, robove Moje, iz Egipta i uputi se s njima kroz more, suhim putem, nakon što po moru štapom udariš, ne strahujući da će te faraon stići niti da ćeš se utopiti.”
Sungguh telah Kami wahyukan kepada Musa, "Pergilah bersama hamba-hamba-Ku dari negeri Mesir pada malam hari agar tidak diketahui oleh seorang pun dan buatkanlah bagi mereka jalanan yang kering di lautan dengan memukulkan tongkatmu pada laut itu, engkau tidak perlu khawatir akan disusul oleh Firaun dan bala tentaranya dan tidak perlu khawatir akan tenggelam ke dasar laut."
"Dan sesungguhnya telah Kami wahyukan kepada Musa, 'Pergilah kamu dengan hamba-hambaKu (Bani Isra`il) di malam hari, maka buatlah untuk mereka jalan yang kering di laut itu, kamu tak usah khawatir akan tersusul dan tidak usah takut (akan tenggelam).' Maka Fir'aun dengan bala tentaranya mengejar me-reka, lalu mereka ditutup oleh laut yang menenggelamkan mereka. Dan Fir'aun telah menyesatkan kaumnya dan tidak memberi pe-tunjuk." (Thaha: 77-79).
(77-79) Setelah Musa unggul dengan bukti-bukti kebe-narannya atas Fir'aun dan kaumnya, maka beliau menetap di Mesir guna menyeru mereka ke pangkuan Islam, mengusahakan penye-lamatan Bani Isra`il dari Fir'aun dan siksanya. Sementara itu, Fir'aun masih dalam penentangan dan antipatinya. Sepak terjangnya mem-beratkan Bani Isra`il. Allah telah memperlihatkan kepada Musa tanda-tanda kebesaranNya dan pelajaran-pelajaran penting yang telah Allah ceritakan kepada kita sekalian dalam al-Qur`an.
Adapun Bani Isra`il tidak berdaya untuk memperlihatkan keimanan mereka dan memproklamirkannya. Mereka menjadikan rumah-rumah mereka sebagai tempat ibadah, menahan kesabaran dari bahaya Fir'aun dan gangguannya. Maka, Allah berkehendak menyelamatkan mereka dari musuh mereka dan menempatkan mereka di dunia ini sebagai penguasa. Tujuannya, supaya mereka menyembahNya dengan terang-terangan dan menegakkan perin-tahNya. Maka Allah mewahyukan kepada NabiNya, Musa agar membuat janji kepada Bani Isra`il secara rahasia dan berjalan di awal malam hingga mereka dapat menempuh jarak yang jauh di bumi. Allah (juga) mengabarkan bahwa Fir'aun dan kaumnya akan mengejarnya. Maka mereka pun keluar di permulaan malam, semua orang dari kalangan Bani Isra`il (kaum lelaki), [mereka] dan wanita-wanita serta keturunan-keturunan mereka.
Pada pagi harinya, para penduduk Mesir tidak menjumpai di tengah mereka ada orang yang menyeru dan orang yang menja-wab dari kalangan Bani Isra`il. Geramlah musuh mereka, Fir'aun. Maka dia mengutus utusan di Mada`in untuk mengumpulkan orang-orang dan memprovokasi mereka untuk mau mengejar Bani Isra`il, [untuk menimpakan (hukuman) pada Bani Isra`il dan me-lampiaskan kemurkaannya. Namun, Allah mengalahkan ambisinya. Terkumpullah pasukan Fir'aun. Maka Fir'aun merangsek berjalan bersama mereka untuk membuntuti Bani Isra`il]. Mereka berhasil menyusul Bani Isra`il di waktu matahari terbit. Ketika dua kelom-pok sudah dapat saling menyaksikan kelompok lainnya, para pengikut Musa berkata, "Sesungguhnya kita benar-benar akan ter-susul." Mereka pun dilanda kegelisahan dan ketakutan. Sementara itu, lautanlah yang ada di hadapan mereka, sedangkan Fir'aun (bersama pasukannya) berada di belakang mereka, dengan penuh marah dan murka kepada mereka. Adapun Musa, maka beliau dalam keadaan hati yang tenang, pikiran yang tentram, percaya dengan janji Rabbnya. Beliau berkata,
﴾ كـَلَّآۖ إِنَّ مَعِيَ رَبِّي سَيَهۡدِينِ 62 ﴿
"Sekali-kali tidak akan tersusul. Sesungguhnya Rabbku besertaku, kelak Dia akan memberi petunjuk kepadaku." (Asy-Syua'ara: 62).
Kemudian Allah mewahyukan kepada beliau untuk memu-kulkan tongkatnya ke lautan. Beliau pun melakukannya. Maka terbelahlah dua belas jalan, air terlihat bagaikan gunung-gunung yang tinggi di sisi kanan dan kiri jalan. Allah mengeringkan jalan-jalan mereka yang mana air laut menyingkir darinya. Allah meme-rintahkan mereka agar tidak merasa khawatir akan kejaran Fir'aun dan agar tidak takut tenggelam di laut.
Kemudian mereka melintasi jalan-jalan itu. Fir'aun dan pasu-kannya tiba lalu mengikuti di belakang mereka. Sampai akhirnya, seluruh kaum Musa telah berhasil keluar dari laut, sedangkan para pengikut Fir'aun masih berada di dalamnya. (Saat itulah) Allah memerintahkan lautan untuk menyatu hingga melumat mereka. Lalu mereka ditutup oleh laut yang menenggelamkan mereka. Semuanya tenggelam. Tidak ada seorang pun yang selamat. Bani Isra`il menyaksikan (kehancuran) musuh mereka.
Allah telah menyejukkan pandangan mereka dengan (melihat) kehancuran musuh. Inilah kesudahan kekufuran, kesesatan, dan keengganan memegangi hidayah Allah.
Karena itu, Allah berfirman, ﴾ وَأَضَلَّ فِرۡعَوۡنُ قَوۡمَهُۥ ﴿ "Dan Fir'aun telah menyesatkan kaumnya," dengan cara mempercantik gambaran keku-furan pada mereka dan mencoreng syariat yang dibawa oleh Musa serta pelecehannya terhadap mereka. Fir'aun tidak memberikan hidayah kepada mereka dalam kesempatan apapun. Akibatnya, dia menjerumuskan mereka di lembah-lembah kekeliruan dan kese-satan, lantas menjebloskan mereka ke tempat siksa dan hukuman.
Commentary
The decisive defeat which he suffered in the contest between the right and wrong and between miracle and magic broke the power of the Pharaoh, and the Bani Isra'ile stood united under the leadership of Sayyidni Musa (علیہ السلام) . Allah now commanded Sayyidna Musa (علیہ السلام) to take his men out of Egypt. But this move was full of danger. First there was the risk of pursuit by the Pharaoh, and second the river, which they had no means of crossing, barred their flight. Allah dispelled both these fears from Sayyidna Musa (علیہ السلام) mind and told him to strike his staff on the surface of the water, and dry passageways would appear in the bed of the river over which they could all escape, thus frustrating Pharaoh's pursuit. This story has been narrated earlier under Hadith ul-Futun in this very Surah.
When the time came, Sayyidna Musa علیہ السلام struck the surface of water with his staff and masses of water stood asunder revealing twelve dry paths, as mentioned in Surah Ash-Shu` ara' فَكَانَ كُلُّ فِرْقٍ كَالطَّوْدِ الْعَظِيمِ (And each part became like a big mountain- 26:63). The walls of water which divided the passages were so formed that those going on one road could see and talk to those travelling on other roads, thus imparting to them all a sense of security.
The number of the Ban' Isra'il who fled Egypt and the strength of the Pharaoh's army
According to Ruh ul-Ma` ani Sayyidna Musa (علیہ السلام) embarked on his journey towards the Red Sea with the Bani Isra'il soon after sunset. Earlier they had announced that one of their festivals was approaching which they would celebrate outside the city, and on this excuse, as well as to allay the suspicions of the Egyptians, they borrowed some jewellery from the Copts promising to return it after the festival. At that time Bani Isra'il numbered six hundred and three thousand, while another version puts their number at six hundred and seventy thousand. These figures, which may be exaggerated, have been taken from Isra'ilite traditions, but one thing appears certain, namely that they were divided into twelve very populous tribes. These large numbers were also a gift from Allah because the first arrivals in Egypt in the days of Sayyidna Yusuf (علیہ السلام) were just the twelve brothers. Now the twelve tribes of those twelve brothers which fled Egypt numbered well over six hundred thousand.
When the Pharaoh learned that the Bani Isra'il had taken flight, he assembled a large army of which the advance units consisted of seven hundred thousand horsemen and started off in pursuit. When the Bani Isra'il saw the river barring their way ahead and the Pharaoh hot on their heels, they cried out in despair. "Surely! We are caught". Sayyidna Musa (علیہ السلام) consoled them with the words إِنَّ مَعِيَ رَبِّي سَيَهْدِينِ (With me is my Lord indeed. He will guide me - 26:62). Then by the command of Allah he struck his staff on the water and twelve dry passageways appeared on which the twelve tribes of Bani Isra'il crossed over to the other side in safety. The Pharaoh who saw all this was frightened but he urged his men on by declaring that the dry paths were formed because the river stopped flowing on account of the awe which it felt in his presence. Saying so, he spurred his horse into the river ordering his army to follow him. When they were all in the middle, Allah commanded the river to resume its flow and water covered them over. (Ruh ul-Ma` ani)
Nous avons révélé à Moïse de sortir Mes serviteurs d’Egypte de nuit afin que personne ne s’en rende compte et de frapper l’eau de la mer à l’aide de son bâton afin de leur frayer un passage sûr et à sec. Nous lui avons aussi révélé de ne pas craindre que Pharaon et ses notables le suivent et de pas craindre d’être noyé.
Le revelé a Moisés que sacara de Egipto a Mis siervos por la noche, para que nadie lo notara, y les concedí un camino seco que cruzara el mar después de que lo golpeara con la vara. Le ordené que los pusiera a salvo y no tuvieran temor de que el Faraón y su gente los alcanzaran, ni tampoco de ahogarse en el mar.
Ant olsun Musa'ya şöyle vahyettik: "Mısır'dan geceleyin kullarım ile kimse onları fark etmeden yola çık. Asan ile denize vurduktan sonra denizde onlara kuru bir yol aç. Firavun ve ahalisinin size yetişmesinden ve denizde boğulmaktan korkun olmasın."
The Children of Israel leave Egypt
Allah, the Exalted, informs that He commanded Musa to journey at night with the Children of Israel, when Fir`awn refused to release them and send them with Musa. He was to take them away from Fir`awn's captivity. Allah expounds upon this in Surahs other than this noble Surah. Musa left with the Children of Israel, and when the people of Egypt awoke in the morning they found that not a single one of them remained in Egypt. Fir`awn became extremely furious. He sent callers into all of the cities to gather together his army from all of his lands and provinces. He said to them,
إِنَّ هَـؤُلاءِ لَشِرْذِمَةٌ قَلِيلُونَ - وَإِنَّهُمْ لَنَا لَغَآئِظُونَ
(Verily, these indeed are but a small band. And verily, they have done what has enraged us.) 26:54-55 Then when he gathered his army and organized his troops, he set out after them and they followed them at dawn when the sun began to rise.
فَلَمَّا تَرَآءَا الْجَمْعَانِ
(And when the two hosts saw each other) 26:61 This means that each person of the two parties was looking at the other party.
فَلَمَّا تَرَآءَا الْجَمْعَانِ قَالَ أَصْحَـبُ مُوسَى إِنَّا لَمُدْرَكُونَ - قَالَ كَلاَّ إِنَّ مَعِىَ رَبِّى سَيَهْدِينِ
(The companions of Musa said: "We are sure to be overtaken." (Musa) said: "Nay, verily, with me is my Lord. He will guide me.") 26:61-62 Musa stopped with the Children of Israel and the sea was in front of them and Fir`awn was behind them. Then, at that moment, Allah revealed to Musa,
فَاضْرِبْ لَهُمْ طَرِيقاً فِى الْبَحْرِ يَبَساً
(And strike a dry path for them in the sea.) So Musa struck the sea with his stick and he said, "Split for me, by the leave of Allah." Thus, it split, and each separate part of the water became like a huge mountain. Then, Allah sent a wind to the land of the sea and it burned the soil until it became dry like the ground that is on land. For this reason Allah said,
فَاضْرِبْ لَهُمْ طَرِيقاً فِى الْبَحْرِ يَبَساً لاَّ تَخَافُ دَرَكاً
(and strike a dry path for them in the sea, fearing neither to be overtaken...) This means being caught by Fir`awn.
وَلاَ تَخْشَى
(nor being afraid.) meaning, "Do not be afraid of the sea drowning your people." Then, Allah, the Exalted, said,
فَأَتْبَعَهُمْ فِرْعَوْنُ بِجُنُودِهِ فَغَشِيَهُمْ مِّنَ الْيَمِّ
(Then Fir`awn pursued them with his hosts, but the sea Al-Yamm completely overwhelmed them) Al-Yamm means the sea.
مَا غَشِيَهُمْ
(and covered them up. ) meaning, covered them up with a thing that was well-familiar to them in such a situa- tion, as Allah states;
وَالْمُؤْتَفِكَةَ أَهْوَى - فَغَشَّـهَا مَا غَشَّى
(And He destroyed the overthrown cities. So there covered them that which did cover.) 53:53-54 As Fir`awn pursued them into the sea, misled his people and did not lead them to the path of correct guidance, likewise, he will go ahead of his people on the Day of Resurrection, and will lead them in to the Hellfire. And evil indeed is the place to which they are led.
يبَنِى إِسْرَءِيلَ قَدْ أَنجَيْنَـكُمْ مِّنْ عَدُوِّكُمْ وَوَاعَدْنَـكُمْ جَانِبَ الطُّورِ الاٌّيْمَنَ وَنَزَّلْنَا عَلَيْكُمُ الْمَنَّ وَالسَّلْوَى
E ispirammo a Mūsā: "Fai fuggire i Miei sudditi dall'Egitto مصر, durante la notte, in modo che non se ne accorga nessuno, e crea per loro una strada aperta nel mare, dopo aver colpito l'acqua con il tuo bastone, in tutta sicurezza; non avere timore che il Faraone e i suoi cortigiani ti raggiungano, e non temere di annegare in mare
Talaga ngang nagkasi Kami kay Moises, na [nagsasabi]: "Maglakbay ka sa gabi mula sa Ehipto upang walang makaramdam sa kanila na isa man. Gumawa ka para sa kanila ng isang tuyong daan sa dagat matapos ng pagpalo sa dagat ng tungkod. Napapanatag, huwag kang mangamba na makaabot sa iyo si Paraon at ang konseho nito at huwag kang matakot sa pagkalunod sa dagat."
Quả thật, TA (Allah) đã phán bảo Musa: Ngươi hãy đưa các bề tôi của TA rời Ai Cập trong đêm để không ai trong bọn chúng (Pha-ra-ông và quân lính của hắn) hay biết và Ngươi hãy dùng chiếc gậy của Ngươi đánh xuống biển để tạo ra cho họ một con đường khô rao băng qua biển (Hồng Hải), rồi sẽ an toàn nên Ngươi chớ sợ Pha-ra-ông và quân lính của hắn đuổi kịp và Ngươi cũng chớ lo sợ bị chết chìm trong biển.
Il faraone li inseguì accompagnato dai suoi soldati, così il mare sommerse lui e i suoi soldati, e li sommersero inoltre cose che nessuno conosce, tranne Allāh: annegarono e morirono tutti, e si salvarono solo Mūsā e quelli che erano con lui.
Pha-ra-ông và quân lính của hắn đuổi theo Musa và những người theo Người trên con đường băng qua biển và tất cả chúng đều bị sóng biển bao phủ và nhấn chìm, Musa và những người theo Người đều được cứu thoát
Kaya sumunod sa kanila si Paraon na sinasamahan ng mga kawal niya, saka nagpalubog sa kanya at nagpalubog sa mga kawal niya mula sa dagat ang nagpalubog sa kanila, na walang nakaaalam sa reyalidad nito kundi si Allāh. Kaya nalunod sila sa kalahatan at napahamak sila. Naligtas naman si Moises at ang sinumang kasama sa kanya.
Pero el Faraón, acompañado por sus ejércitos, los persiguió, y tanto él como sus ejércitos fueron tragados por el mar, de una manera que solo Al-lah conoce. Todos se ahogaron y murieron, mientras que Moisés y sus seguidores se salvaron.
A dotle ih je faraon slijedio sa svojim vojskama, no golemi su ih talasi mora prekrili, o čemu istinu ne zna niko osim Allaha. Svi su se utopili i propali, a spasio se Musa i oni koji su bili sa njim.
Then Pharoah, accompanied by his armies, followed them. Then he and his armies were engulfed by part of the sea, the reality of which only Allah knows. They all drowned and perished, whilst Moses and those with him were saved.
Lalu Firaun beserta bala tentaranya pun mengejar mereka, akan tetapi ia dan bala tentaranya tersebut digulung oleh ombak lautan yang hakikatnya tidak diketahui kecuali oleh Allah. Mereka semua pun tenggelam dan binasa, sedangkan Musa dan orang-orang yang bersamanya selamat.
Firavun ordusuyla birlikte onların peşinden gitti. Hakikatini Allah'tan başka kimsenin bilmediği şekilde Firavun askerlerini denizde boğdu. Hepsi boğulup helak oldular. Sadece Musa -aleyhisselam- ve onunla beraber olanlar kurtuldular.
Pharaon accompagné de ses soldats les poursuivirent mais ils furent tous submergés par des trombes d’eau dont Allah seul connaît l’immensité. Ils se noyèrent ainsi tous et moururent tandis que Moïse et ceux qui l’accompagnaient furent sauvés.
Faraon je svoj narod u zabludu odveo i lijepim mu stranputicu i nevjerstvo prikazao, a nije mu ukazao na Pravu stazu, na put spasa.
Firaun telah menyesatkan kaumnya dengan memperindah kekafiran kepada mereka, menipu mereka dengan berbagai kebatilan, dan tidak menunjukkan mereka jalan petunjuk.
Así, el Faraón hizo extraviar a su pueblo haciendo que la incredulidad les pareciera buena, y los engañó mediante la mentira, en lugar de dirigirlos hacia el camino de la guía.
Pharaon a assurément égaré son peuple en lui imposant la mécréance qu’il leur a embellie et le faux par lequel il les a trompés et il ne les a certainement pas orientés vers le chemin de la guidée.
And Pharaoh misguided his people by making disbelief appear good to them and by deceiving them through falsehood, and he did not direct them towards the path of guidance.
After the confrontation with the magicians, Moses remained in Egypt for many years. On the one hand, he persisted with his preachings to Pharaoh and his community, while on the other hand, he demanded that he be allowed to take his people along with him out of Egypt to the Sinai desert, so that they could freely pray to the one and only God. But Pharaoh neither accepted his advice, nor did he allow him to leave Egypt. At last, at God’s behest, Moses decided to migrate in secrecy. In accordance with a predetermined plan, all the Israelite as well as non-Israelite believers who were there in Egypt at that time gathered at a particular place and from there collectively marched onwards. No sooner had this caravan reached the northern Gulf of the Red Sea than Pharaoh arrived there in pursuit of them with his army. Before them was the wide gulf like a vast sea and behind them was Pharaoh’s army. Then, Moses struck the water of the gulf with his stick, and the water divided into two parts. Moses and his companions, walking on the dry land in the middle, reached the other side safely. On seeing this, Pharaoh also embarked on the same course. But as soon as Pharaoh and his army reached the middle, the two separate walls of the water gushed back in and joined together, so that they were all drowned. The same sea, which had provided a path of deliverance to God’s faithful subjects, became a pit of death for His enemies. Generally, people who rely on their leaders ignore the Truth. Pharaoh’s example certainly shows that a leader’s support can be very weak. In this world, those who chalk out their path by following God’s signs rather than the dictates of some great national figure are the ones to enjoy real support.
Firavun küfrü güzel göstererek kavmini saptırdı. Onları batıl ile kandırdı. Hidayet yolunu onlara göstermedi.
Nagligaw si Paraon sa mga tao niya sa pamamagitan ng pinaganda niya para sa kanila na kawalang-pananampalataya. Luminlang siya sa kanila sa pamamagitan nito dahil sa kabulaanan. Hindi siya gumabay sa kanila tungo sa daan ng kapatnubayan.
E il Faraone sviò il suo popolo con la miscredenza che abbellì ai loro occhi, e li ingannò con la falsità, e non li guidò alla Retta Via
Pha-ra-ông đã dắt dân chúng của hắn lầm lạc bởi những điều mà hắn trang hoàng từ sự vô đức tin và lừa gạt họ bởi những điều ngụy tạo, và hắn đã không hướng dẫn ho đi đúng con đường được chỉ đạo.
وَوَاعَدْنَاكُمْ جَانِبَ الطُّورِ الْأَيْمَنَ (And appointed for you the right side of the mount Tur. (20:80) ) After their deliverance from the threat of the Pharaoh, and when they were safe across the river, Allah made a promise to Sayyidna Musa (علیہ السلام) and through him to the Bani Isra'il that they should move to the right side of the mount of Tur so that Sayyidna Musa (علیہ السلام) might be given the Torah and so that they might witness him speak with Allah.
وَنَزَّلْنَا عَلَيْكُمُ الْمَنَّ وَالسَّلْوَىٰ (And sent down for you the Mann and Sa1w. - 20:80) This incident occurred when, having crossed the river, they were commanded to enter a sacred city, but they refused and as punishment they were confined to a valley which is known as the valley of Tih (Sinai). They stayed there for forty years and in spite of the punishment which they were undergoing they continued to receive gifts from Allah, and the Mann and Salwa (a special kind of food) was one such gifts which was given to them for their sustenance.
Nagsabi Kami sa mga anak ni Israel matapos na sumagip Kami sa kanila mula kay Paraon at sa mga kawal niya: "O mga anak ni Israel, sumagip nga Kami sa inyo mula sa kaaway ninyo. Nakipagtipan Kami sa inyo na mangusap Kami kay Moises sa dakong kanan ng lambak na naroroon sa gilid ng bundok. Nagbaba Kami sa inyo sa ilang ng mga biyaya Namin na inuming matamis tulad ng pulut-pukyutan at maliit na ibong kaaya-aya ang laman, na nakahahawig ng ibong sumānāh.
TA (Allah) đã phán với dân Isra-el sau khi TA đã cứu họ thoát khỏi sự hãm hại và truy sát của Pha-ra-ông và quân lính của hắn: Này hỡi dân chúng Isra-el! Quả thật TA đã cứu các ngươi khỏi kẻ thù của các ngươi, TA đã giao ước với các Ngươi qua việc nói chuyện trực tiếp với Musa ở phía bên bải của ngọn núi Attur (hay còn gọi núi Saina'), và TA đã ban xuống cho các ngươi từ hồng phúc của TA loại thức uống ngon ngọt giống như mật ong (được gọi là Alman) và một loại chim Salwa giống như loài chim cút có thịt rất ngon.
E Noi dicemmo ai Figli d'Isrāīl, dopo averli salvati dal Faraone e dai suoi soldati: "O Figli d'Isrāīl, vi abbiamo salvato dal vostro nemico, e vi abbiamo promesso che avremmo parlato a Mūsā dal lato destro della valle, vicino al monte Ṭūr; e quando eravate in diaspora abbiamo fatto scendere su di voi delle grazie: bevande dolci come il miele e piccoli uccelli dalla carne buona, simili alle quaglie.
And I said to the Children of Israel after saving them from Pharoah and his armies: “O Children of Israel, I saved you from your enemy, and I promised you that I will speak to Moses to the right of the valley by Mount Tur, and I sent down to you whilst you were wandering food you can eat which is sweet and resembles gum, and birds which resemble quails.”
"Hai Bani Isra`il, sesungguhnya Kami telah menyelamatkan kamu sekalian dari musuhmu, dan Kami telah mengadakan per-janjian dengan kamu sekalian (untuk munajat) di sebelah kanan gunung itu, dan Kami telah menurunkan kepada kamu sekalian manna dan salwa. Makanlah di antara rizki yang baik yang telah Kami berikan kepadamu, dan janganlah melampaui batas pada-nya, yang menyebabkan kemurkaanKu menimpamu. Dan barang-siapa ditimpa oleh kemurkaanKu, maka sungguh binasalah ia. Dan sesungguhnya Aku Maha Pengampun bagi orang yang bertaubat, beriman, beramal shalih, kemudian tetap di jalan yang benar." (80-82).
(80) Allah mengingatkan Bani Isra`il tentang kenikmatan besar yang tercurahkan pada mereka berupa pembinasaan musuh mereka dan penyelenggaraan perjanjian dengan Musa عليه السلام di sisi kanan gunung Thursina untuk Kami turunkan kitab kepadanya, yang berisi hukum-hukum yang agung dan berita-berita yang baik. Maka lengkaplah kenikmatan agama pada mereka usai pelimpahan nikmat duniawi. Dia juga mengingatkan kenikmatanNya pada mereka saat mereka berada dalam suasana tersesat jalan dengan menurunkan manna dan salwa, serta rizki yang lapang lagi menye-nangkan, yang hadir pada mereka tanpa perlu susah payah.
Dan Dia berkata kepada mereka, ﴾ كُلُواْ مِن طَيِّبَٰتِ مَا رَزَقۡنَٰكُمۡ ﴿ "Makan-lah di antara rizki yang baik yang telah Kami berikan kepadamu," mak-sudnya dan syukurilah apa yang telah Allah curahkan kepada kalian dalam bentuk kenikmatan-kenikmatan. ﴾ وَلَا تَطۡغَوۡاْ فِيهِ ﴿ "Dan janganlah kalian melampaui batas padanya," yaitu dalam menyikapi rizkiNya, dengan mempergunakannya untuk bermaksiat dan menolak kenikmatan. Jika kalian melakukannya, niscaya datang kepada kalian kemurkaanKu. Artinya Aku marah kepada kalian kemudian menyiksa kalian.
﴾ وَمَن يَحۡلِلۡ عَلَيۡهِ غَضَبِي فَقَدۡ هَوَىٰ 81 ﴿ "Dan barangsiapa ditimpa oleh kemur-kaanKu, maka sesungguhnya binasalah dia," maksudnya hancur, binasa, menyesal lagi merugi. Lantaran dia tidak memperoleh ridha dan kebaikanNya, ditimpa kemurkaan dan kerugian.
(82) Walaupun demikian, kesempatan bertaubat masih di-tawarkan, meskipun seseorang telah berbuat maksiat. Oleh karena itu, Allah berfirman, ﴾ وَإِنِّي لَغَفَّارٞ ﴿ "Dan sesungguhnya Aku Maha Pengampun," maksudnya, yang banyak ampunan dan rahmatNya ﴾ لِّمَن تَابَ ﴿ "bagi orang yang bertaubat," dari kekufuran, bid'ah, dan tindakan fasik, ﴾ وَءَامَنَ ﴿ "dan beriman," kepada Allah, para malaikat-Nya, kitab-kitabNya, para rasulNya dan Hari Akhir ﴾ وَعَمِلَ صَٰلِحٗا ﴿ "dan beramal shalih," dari amalan-amalan hati, jasmani dan ucapan-ucapan lisan, ﴾ ثُمَّ ٱهۡتَدَىٰ 82 ﴿ "kemudian tetap di jalan yang benar," mak-sudnya dia menempuh jalan yang lurus, mengikuti Rasulullah yang mulia dan mengikuti ajaran agama yang lurus. Orang ini, Allah mengampuni kesalahan-kesalahannya dan memaafkan dosa-dosa dan kenakalannya yang silam. Pasalnya, dia telah memenuhi syarat terpenting untuk meraih ampunan dan rahmatNya. Bahkan semua sebab-sebabnya terfokuskan pada perkara-perkara ini.
Sesungguhnya taubat menutup kesalahan sebelumnya. Iman dan Islam menghancurkan dosa-dosa silam. Dan amalan shalih yang merupakan rangkaian kebaikan (dapat) melenyapkan kesa-lahan-kesalahan. Menempuh jalan-jalan hidayah dengan berbagai macamnya, berupa belajar ilmu agama, merenungi ayat atau hadits hingga maknanya jelas baginya adalah dapat memberikan hidayah. Seruan kepada agama yang benar, penolakan bid'ah, kekufuran atau kesesatan dan melaksanakan jihad, hijrah dan lain-lain, yang termasuk bagian terperinci dari hidayah. Semua itu akan meng-hapuskan dosa-dosa dan membuahkan tujuan yang ingin dicapai.
Après les avoir sauvés de Pharaon et de ses soldats, Nous dîmes aux Israélites: Ô enfants d’Israël, Nous vous avons sauvés de votre ennemi et Nous avons promis de parler à Moïse sur le versant droit de la vallée située à côté du mont Aṭ-Ṭûr. Nous avons de plus fait descendre sur vous, durant votre errance dans le désert, certains de Nos bienfaits, dont une boisson aussi sucrée que le miel et un petit oiseau à la viande succulent ressemblant à la caille.
Lalu Kami katakan kepada Bani Israil setelah Kami selamatkan mereka dari Firaun dan bala tentaranya, "Wahai Bani Israil! Kami telah menyelamatkan kalian dari musuh kalian, Kami telah menjanjikan kalian agar Kami berbicara dengan Musa di sebelah kanan lembah yang terletak di samping Bukit Ṭur, dan Kami telah menurunkan kepada kalian dalam masa pengembaraan kalian sebagian dari nikmat Kami berupa minuman manis seperti madu dan burung kecil yang memiliki daging enak seperti puyuh.
A Reminder for the Children of Israel of
Allah's Favors upon Them Allah reminds of His tremendous favors upon the Children of Israel and His numerous blessings. He saved them from their enemy, Fir`awn, and He relieved their eyes by drowning him and his hosts all at one time while they watched. Allah said,
وَأَغْرَقْنَا ءَالَ فِرْعَوْنَ وَأَنتُمْ تَنظُرُونَ
(And We drowned Fir`awn people while you were looking.) 2:50 Al-Bukhari recorded that Ibn `Abbas said, "When the Messenger of Allah ﷺ came to Al-Madinah, he found the Jews fasting the day of `Ashura'. Therefore he asked them about it and they said, `This is the day that Allah gave Musa victory over Fir`awn.' Then, the Prophet said,
«نَحْنُ أَوْلَى بِمُوسَى فَصُومُوه»
(We have more right to Musa (than them), so fast it.) Muslim also recorded this narration in his Sahih. Then, Allah made a covenant with Musa and the Children of Israel on the right side of the Mountain, after the destruction of Fir`awn. This is the Mountain upon which Allah spoke to Musa and He told Musa's people to look at it when they requested to see Allah. It is also the same Mountain upon which Musa was given the Tawrah, while at the same time the Children of Israel began worshipping the (statue of a) calf, as Allah relates in the forth coming Ayat. The manna and quails have previously been discussed in Surah Al-Baqarah and other Surahs. Manna was a sweet substance that descended upon them from the sky and the quail Salwa was a type of bird that would fall down to them. They would fill every pot with them as ample provisions until the following day. This was a kindness and a mercy from Allah upon them. It was a manifestation of Allah's good treatment of them. For this reason Allah says,
كُلُواْ مِن طَيِّبَـتِ مَا رَزَقْنَـكُمْ وَلاَ تَطْغَوْاْ فِيهِ فَيَحِلَّ عَلَيْكُمْ غَضَبِى
(Eat of the Tayyibat wherewith We have provided you, and commit no transgression or oppression therein, lest My anger should justly descend on you.) This means, "Eat from this sustenance which I have provided for you, and do not transgress against My sustenance by taking it without necessity or you will be opposing what I have commanded you."
فَيَحِلَّ عَلَيْكُمْ غَضَبِى
(lest My anger should justly descend on you.) This means, "I will become angry with you."
وَمَن يَحْلِلْ عَلَيْهِ غَضَبِى فَقَدْ هَوَى
(And he on whom My anger descends, he is indeed perished.) `Ali bin Abi Talhah related that Ibn `Abbas said, "This means that he will indeed be made miserable." Concerning Allah's statement,
وَإِنِّى لَغَفَّارٌ لِّمَن تَابَ وَآمَنَ وَعَمِلَ صَـلِحَاً
(And verily, I am indeed forgiving to him who repents, believes and does righteous good deeds,) meaning, "Whoever turns to Me in repentance, then I will accept his repentance regardless of whatever sin he did." Allah, the Exalted, even accepts the repentance of the Children of Israel who worshipped the calf. Concerning Allah's statement,
تَابَ
(who repents,) This means to turn away from what one was involved in of disbelief, associating partners with Allah, disobedience of Allah or hypocrisy. Concerning Allah's statement,
وَآمَنَ
(and believes) This means the person's belief in his heart.
وَعَمِلَ صَـلِحَاً
(and does righteous deeds,) his action with his bodily limbs. Concerning Allah's statement,
ثُمَّ اهْتَدَى
(and then Ihtada.) `Ali bin Abi Talhah related that Ibn `Abbas said, "This means that he then does not doubt." Qatadah said,
ثُمَّ اهْتَدَى
(and then Ihtada.) "This means he adheres to Islam until he dies." We see here that there is a specific order in which these things are presented. This is similar to Allah's saying,
ثُمَّ كَانَ مِنَ الَّذِينَ ءَامَنُواْ وَتَوَاصَوْاْ بِالصَّبْرِ وَتَوَاصَوْاْ بِالْمَرْحَمَةِ
(Then he became one of those who believed and recommended one another to perseverance and patience and recommended one another to pity and compassion.) 90:17
Le dije a los Hijos de Israel después de salvarlos del Faraón y de su ejército: “¡Hijos de Israel! Los salvé de su enemigo, y les prometí que le hablaría a Moisés en la ladera derecha del valle en el Monte Tur y, mientras deambulaban, les envié como alimento el maná y las codornices”.
80- Ey İsrailoğulları! Sizi düşmanınızdan kurtardık ve sizinle Tûr’un sağ yanında sözleştik. Size bıldırcın ve kudret helvası indirdik.
81- Size verdiğimiz hoş ve temiz rızıklardan yiyin ve bu hususta haddi aşmayın, sonra üzerinize gazabım iner. Her kimin üzerine de gazabım inerse o, helake (ve cehenneme) yuvarlanır.
82- Şüphesiz ben, tevbe eden, iman eden ve salih amel işleyip sonra da hidâyet üzere olanlara karşı çok bağışlayıcıyım.
80. Yüce Allah, İsrailoğullarına düşmanlarını helâk ettiğini, Mûsâ aleyhisselam’a içinde çok üstün hükümlerin ve pek güzel haberlerin bulunduğu o ilâhi kitabı indirmek için onunla Tûr’un sağ yanında sözleşmiş olduğunu hatırlatmaktadır. Bu suretle dünyevi nimetini onlara tamamladıktan sonra bir de dini nimetini tamamlamış oldu. Yüce Allah, onlara Tîh’de bulundukları sırada üzerlerine bıldırcın ve kudret helvası indirdiğini, herhangi bir zorluk ve sıkıntıyla karşılaşmaksızın afiyetle, rahat ve huzur içerisinde onlara rızık verme lütfunda bulunduğunu da hatırlatmaktadır.
81. Ayrıca onlara:“Size verdiğimiz hoş ve temiz rızıklardan yiyin” dediğini de hatırlatmaktadır. Yani siz O’na size ihsan etmiş olduğu nimetlere karşılık şükredin “ve bu hususta” yani O’nun size ihsan ettiği rızık hususunda o rızkı O’na isyan olacak hususlarda kullanmak ve nimetine karşı da nankörlük etmek suretiyle “haddi aşmayın.” Böyle yapmayın ki “sonra üzerinize gazabım iner.” Yani size gazap, sonra da azap ederim. “Her kimin üzerine de gazabım inerse o, helake (ve cehenneme) yuvarlanır.” Helak olur, hüsrana uğrar. Çünkü o, Allah’ın rıza ve ihsanında mahrum kalmış, gazap ve hüsrana uğramıştır.
82. Bununla birlikte kul ne kadar günah işlerse işlesin tevbe kapısı açıktır. Bundan dolayı Yüce Allah şöyle buyurmaktadır:“Şüphesiz Ben” küfürden, bidatlerden ve fasıklıktan “tevbe eden” Allah’a, meleklerine, kitaplarına, peygamberlerine ve âhiret gününe “iman eden ve” kalp ve beden amelleri ile dilin sözleri türünden “salih amel işleyip sonra da hidâyet üzere olanlara” yani dosdoğru yolu izleyip şerefli Rasûle uyan ve dosdoğru dinden ayrılmayan kimselere “karşı çok bağışlayıcıyım.” İşte böylesinin Allah, günahlarını bağışlar, daha önceki günahlarını ve günahlar üzerindeki ısrarını affeder. Çünkü o ,ilâhi mağfiret ve rahmete nail olmanın en büyük sebebini yerine getirmiştir. Hatta nağfiret ve rahmetin bütün sebepleri sadece bunlardan ibarettir. Çünkü tevbe, kendisinden önceki günahları sildiği gibi iman ve İslâm da kendisinden öncekileri yok eder. İyiliklerin kendisi olan amel-i salih de kötülükleri giderir. İlim tahsil etmek, bir hususu açıklığa kavuşturuncaya kadar bir âyet yahut bir hadis üzerinde düşünmek, hak dine davet etmek, bir bidati, küfrü yahut sapıklığı reddetmek, cihad ve hicret etmek vb. gibi hidâyetin alt kolları ve türleri ile hidâyet üzere olmak da hem günahlara kefarettir hem de istenen en nihai maksadı gerçekleştirme özelliğine sahiptir.
Allah, džellešanuhu, naredio je sinovima Israilovim da se sjete Njegovih blagodati kad ih je izbavio od faraona i njegovih vojski, te im odredio rok u kojem će doći na desnu stranu Sinajske gore da tamo objavi Tevrat Musau, alejhis-selam, i da se sjete kao med ukusne hrane i ukusnog prepeličijeg mesa.
İsrailoğulları'nı Firavun ve ordusundan kurtardıktan sonra onlara: "Ey İsrailoğulları! Sizi düşmanınızdan kurtardık. Tur dağının sağ yanındaki vadide Musa ile konuşmayı size vadettik. Çölde size nimet olarak bal gibi tatlı bir içecek ve eti lezzetli bıldırcına benzeyen küçük bir kuş indirdik.
Sizi rızıklandırdığımız lezzetli helal olan yiyeceklerden yiyiniz. Üzerinize haram kıldığımız şeylerden size mübah kıldıklarımızda haddi aşmayın. Yoksa size gazabım iner. Kimin üzerine gazabım inerse helak olur, dünyada ve ahirette bedbahtlardan olur.
Coman los alimentos sanos y legítimos que les he proveído, y no se extralimiten de lo que he hecho lícito para ustedes. No consuman lo que les he prohibido, pues Mi ira caerá sobre ustedes. Aquel a quien le sobrevenga Mi ira será destruido y caerá en el Infierno.
Eat the wholesome lawful foods I have provided you and do not go beyond what I have made lawful to you, so you consume what I have made forbidden for you, otherwise My anger will fall on you. Whoever My anger falls upon will be destroyed and fall into Hell.
Svemogući Allah zapovjedio je sinovima Israilovim da jedu dozvoljena ukusna jela kojima ih On opskrbljuje, ali da ne prelaze granice, i da ne budu obijesni konzumirajući zabranjena jela i čineći grijehe. Naime, budu li prelazili granice i činili grijehe, stići će ih Njegova srdžba, a nastradat će, na oba svijeta, onaj koga stigne ta srdžba.
Makanlah makanan halal yang lezat dari rezeki yang Kami berikan kepada kalian dan janganlah melampaui batasan yang kami bolehkan dengan memakan yang haram karena itu akan menyebabkan turunnya kemurkaan-Ku atas kalian. Barang siapa ditimpa kemurkaan-Ku maka sungguh binasa dan sengsaralah ia di dunia dan di akhirat.
Mangez des nourritures succulentes et licites dont Nous vous avons fait don et n’approchez pas ce que Nous vous avons rendu illicite car Ma colère s’abattrait sur vous. Or ceux qui encourent ma colère sont anéantis et connaissent le malheur dans ce bas monde et dans l’au-delà.
Kumain kayo mula sa mga minamasarap kabilang sa itinustos Namin sa inyo kabilang sa mga pagkaing ipinahihintulot. Huwag kayong lumampas sa pinayagan Namin para sa inyo patungo sa ipinagbawal Namin sa inyo para [hindi] bumaba sa inyo ang galit Ko. Ang sinumang bumaba sa kanya ang galit Ko ay napahamak nga at nalumbay nga sa Mundo at Kabilang-buhay.
TA (Allah) phán tiếp với dân chúng Isra-el: Các ngươi hãy dùng các thực phẩm tốt lành mà TA đã ban cấp cho các ngươi nhưng các ngươi đừng vượt quá giới hạn mà phạm đến những gì TA đã cấm các ngươi để rồi cơn tức giận của TA sẽ giáng lên các ngươi. Và người nào mà cơn tức giận của TA giáng xuống thì chắc chắn y sẽ bị hủy diệt và y chính là kẻ bất hạnh trên cuộc sống trần gian này và cả ở cõi Đời Sau.
Mangiate di queste delizie che fanno parte del sostentamento lecito che vi abbiamo donato, e non andate oltre ciò che vi abbiamo permesso, attenendovi a ciò che vi abbiamo proibito, altrimenti incorrerete nella Mia ira, e chi incorre nella Mia ira sarà distrutto e sarà infelice sia in questo mondo che nell'Aldilà.
Tunay na Ako ay talagang madalas ang pagpapatawad at ang paumanhin para sa sinumang nagbalik-loob sa Akin, sumampalataya, at gumawa ng gawang maayos, pagkatapos nagpakatuwid sa katotohanan.
TA (Allah) tiếp tục phán với dân chúng Isra-el: Nhưng TA chắc chắn sẽ tha thứ cho những ai biết quay đầu ăn năn sám hối với TA trong đức tin nơi TA và làm việc thiện tốt rồi thẳng bước trên điều chân lý.
E, in verità, perdono molto e sono indulgente nei confronti di colui che si pente dinanzi a Me e che crede, e che compie buone azioni, e che poi percorre la Retta Via.
Yo soy indulgente y perdonador en extremo con quien se arrepiente ante Mí, obra rectamente y, además, se encamina en la verdad.
Sungguh, Aku memiliki banyak ampunan dan maaf kepada orang yang bertobat dan beriman kepada-Ku, serta mengerjakan amalan saleh, lalu tetap istikamah di atas kebenaran.
Cependant, Je pardonne et absous généreusement ceux qui se repentent à Moi, croient en Moi, accomplissent de bonnes œuvres puis restent fidèles à la vérité
Şüphesiz ki bana tövbe eden, iman eden ve salih ameller işleyip sonra hak üzere dosdoğru olan kimse için bağışlamam ve affım çoktur.
And I am extremely forgiving and pardoning to one who repents to Me, does good deeds and is then firm on the truth.
Ja, zaista mnogo opraštam onima koji se iskreno pokaju, vjeruju u ono što objavljujem, čine dobra djela, koja je islam ozakonio, a zatim ustraju na Pravoj stazi.
After crossing the gulf, Moses and his companions pushed onwards until they reached the Sinai desert. They then went to the foot of Mount Tur, where they were given the code of ethics (shari‘ah) in the form of ten commandments with due solemnity. These people remained in the Sinai Desert for almost forty years. Here, as a special gift of God, they were provided with water and food, manna (mann) and quails (salwa). This arrangement continued till a subsequent generation reached the fertile area of Palestine. Almighty God’s subjects can expect their Creator, as a matter of their right, to provide them with sustenance, whatever the circumstances. That is what they are entitled to. And God has the right to expect that his subjects will never under any circumstances be arrogant or disobedient towards Him. For those who remain grateful to God for His blessings, there shall be further blessings from Him, but for those who become arrogant, there shall be severe and unending punishment.
Ô Moïse, quelle est la raison qui t’a fait prématurément quitter les tiens et marcher devant eux sans désigner personne à leur tête pour te remplacer?
Sveznajući Allah upitao je poslanika Musaa, alejhis-selam: “Zašto si požurio na desnu stranu Sinajske gore, o Musa, ostavivši svoje sunarodnike iza sebe?”
"Mengapa kamu datang lebih cepat daripada kaummu, hai Musa?" Musa berkata, "Itulah mereka telah menyusuliku, dan aku bersegera kepadaMu. Ya Rabbku, agar supaya Engkau ridha (kepadaku)." Allah berfirman, "Maka sesungguhnya Kami telah menguji kaummu sesudah kamu tinggalkan, dan mereka telah di-sesatkan oleh Samiri." Kemudian Musa kembali kepada kaumnya dengan marah dan bersedih hati. Musa berkata, "Hai kaumku, bukankah Rabbmu telah menjanjikan kepadamu suatu janji yang baik. Maka apakah terasa lama masa yang berlalu itu bagimu atau kamu menghendaki agar kemurkaan dari Rabbmu menimpa-mu, lalu kamu melanggar perjanjianmu denganku." (Thaha: 83-86).
(83) Sebelumnya, Allah telah menjanjikan Musa guna me-nemuiNya untuk menurunkan Taurat kepada beliau selama tiga puluh malam. Beliau menyempurnakannya dalam sepuluh malam. Ketika waktu pertemuan telah tiba, Musa bersegera menghadiri waktu pertemuan lantaran kerinduan dan semangat terhadap apa yang dijanjikan. Allah berfirman kepadanya, ﴾ وَمَآ أَعۡجَلَكَ عَن قَوۡمِكَ يَٰمُوسَىٰ ﴿ "Mengapa kamu datang lebih cepat daripada kaummu, hai Musa?" Mak-sudnya, apakah yang mendorongmu lebih bersegera daripada kaummu? Kenapa engkau tidak bersabar saja, hingga datang ber-sama kaummu?
(84) ﴾ قَالَ هُمۡ أُوْلَآءِ عَلَىٰٓ أَثَرِي ﴿ "Musa berkata, 'Itulah mereka telah menyusuliku'," maksudnya sudah dekat denganku. Mereka akan menyusul di belakangku. Perkara yang mendorongku wahai Rabb-ku adalah keinginan untuk dekat denganMu dan bersegera untuk meraih ridhaMu dan kerinduan kepadaMu.
(85) Allah berfirman kepada beliau, ﴾ فَإِنَّا قَدۡ فَتَنَّا قَوۡمَكَ مِنۢ بَعۡدِكَ ﴿ "Maka sesungguhnya Kami telah menguji kaummu sesudah kamu ting-galkan," yaitu dengan penyembahan kepada anak sapi. Kami men-coba dan menguji mereka, lalu mereka tidak mampu bersabar. Ketika ujian menghampiri, mereka justru berbuat kekufuran ﴾ وَأَضَلَّهُمُ ٱلسَّامِرِيُّ 85 ﴿ "dan mereka telah disesatkan oleh Samiri," dia telah menyo-dorkan sebuah patung anak sapi dan membentuknya hingga me-miliki suara. Dia berkata kepada Bani Isra`il, "Inilah tuhan kalian dan tuhan Musa. Musa telah melupakannya." Bani Isra`il tergoda dengannya. Mereka pun menyembahnya. Harun telah menghalang-halangi mereka, tapi mereka tidak menghentikan diri.
(86) Ketika Musa kembali pulang ke kaumnya dalam ke-adaan murka dan prihatin, maksudnya hatinya penuh dengan amarah, murka, dan kesedihan, beliau mengeluarkan pernyataan untuk memburuk-burukkan dan menjelek-jelekkan ulah mereka, ﴾ يَٰقَوۡمِ أَلَمۡ يَعِدۡكُمۡ رَبُّكُمۡ وَعۡدًا حَسَنًاۚ ﴿ "Hai kaumku, bukankah Rabbmu telah men-janjikan kepadamu suatu janji yang baik," yaitu dengan menurunkan Taurat kepada kalian, ﴾ أَفَطَالَ عَلَيۡكُمُ ٱلۡعَهۡدُ ﴿ "maka apakah terasa lama masa yang berlalu itu bagimu," yaitu jarak waktu (perjanjian), maka apakah kalian menilai kepergianku terlalu lama, padahal merupa-kan masa yang pendek saja?! Ini adalah keterangan mayoritas ulama tafsir. Kandungan ayat ini juga bisa diarahkan ke pengertian: apakah sudah lama masa kenabian dan kerasulan dari kalian, sehingga kalian tidak mengetahui apa-apa tentang kenabian dan pengaruhnya, sudah lenyap bukti-buktinya dan kalian tidak men-jumpai berita apa pun tentangnya. Bekas-bekasnya pun hilang karena panjangnya kurun waktu darinya, sehingga kalian menyem-bah selain Allah karena dominannya kebodohanmu dan tiadanya ilmu mengenai pengaruh-pengaruh kerasulan? Perkaranya tidak demikian. Bahkan kenabian itu di belakang kalian, sedangkan ilmu itu ada, dan udzur tidak bisa diterima. ﴾ أَمۡ أَرَدتُّمۡ ﴿ "Atau kamu meng-hendaki," dengan tindakan kalian ﴾ أَن يَحِلَّ عَلَيۡكُمۡ غَضَبٞ مِّن رَّبِّكُمۡ ﴿ "agar kemurkaan dari Rabbmu menimpamu," kalian telah melakukan penye-bab-penyebab yang mendatangkan kemurkaanNya dan kalian menerobos pemicu siksaNya. Inilah realitanya. ﴾ فَأَخۡلَفۡتُم مَّوۡعِدِي 86 ﴿ "Lalu kamu melanggar perjanjianmu denganku." Tatkala aku memerintahkan kepada kalian untuk beristiqamah, dan berpesan kepada Harun untuk mengawasi kalian. Tapi kalian tidak mau menunggu yang sedang pergi dan tidak menghormati orang yang ada.
¿Moisés, qué te ha hecho salir de tu pueblo y dejarlos atrás?
"Kavmini geride bırakıp, onlardan önce acele ederek buraya gelmenin sebebi nedir, ey Musa?"
83- “Kavmini bırakıp (Tur’a erken gelmek için) seni aceleye iten nedir, ey Mûsâ?”
84- Dedi ki:“Onlar, benim izimdedirler. Ben, Sen razı olasın diye Rabbim, huzuruna gelmek için acele ettim.”
85- Buyurdu ki:“Senin ardından biz kavmini sınadık ve Sâmiri onları saptırdı.”
86- Mûsâ, kızgın ve kederli bir şekilde kavmine döndü. Dedi ki:“Ey kavmim! Rabbiniz size güzel bir vaate bulunmadı mı? Aradan geçen süre size uzun mu geldi yoksa üzerinize Rabbinizden bir gazabın inmesini mi istediniz de o nedenle bana olan sözünüzden caydınız?”
83. Yüce Allah, Mûsâ aleyhisselam ile ona Tevrat’ı indirmek üzere huzuruna gelmesi için otuz gün süreliğine sözleşmişti. Sonra buna on gün daha katarak kırka tamamladı. Vakit gelince Mûsâ aleyhisselam Rabbine duyduğu şevki ve vaadine duyduğu arzusu dolayısıyla o sözleşilen vakitte hazır olmak üzere elini çabuk tutup erkenden gitti. Bunun üzerine Allah ona:“Kavmini bırakıp (Tur’a erken gelmek için) seni aceleye iten nedir, ey Mûsâ?” diye sordu. Yani neden onlardan önce geldin, ne diye kavminle beraber gelmek için sabretmedin?
84. Mûsâ da şöyle dedi:“Onlar, benim izimdedirler.” Benden pek uzak değildirler. Hemen benim arkamdan buraya ulaşacaklar. Benim senin huzuruna çabuk gelmeme sebepse ey Rabbim, sana yakın olma arzum, seni razı edecek hususlarda elimi çabuk tutma isteğim ve sana olan şevkimdir.
85. Yüce Allah ona:“Senin ardından biz kavmini sınadık.” Buzağıya tapmakla imtihan ettik. Onlar sabretmediler ve imtihanla karşı karşıya kaldıkları vakit küfre saptılar. “ve Samiri onları saptırdı.” Onlara böğüren bir buzağı heykeli yaptı ve dedi ki: İşte sizin de Musa’nın da ilahı budur, ancak Musa onu unuttu. İsrail oğulları da bu fitneye kapılıp ona taptılar. Harun onları engellemeye çalıştı ama onu dinlemediler.
86. “Mûsâ kızgın ve kederli bir şekilde” yani öfke, gam ve kederle dolu olarak “kavmine” geri “döndü” onları azarlayarak ve yaptıkları işin çirkinliğini ifade ederek “dedi ki: Ey kavmim, Rabbiniz size güzel bir vaatte bulunmadı mı?” Bu, Tervat’ı indirme vaadidir. “Aradan geçen süre size uzun mu geldi?” Yani benim aranızdan ayrılışım kısa bir süre olmakla birlikte siz bu süreyi uzun mu buldunuz? Müfessirlerin çoğunun açıklaması bu şekildedir. Anlamının şöyle olma ihtimali de vardır: Yoksa nübüvvet ve risalet üzerinden çok zaman geçti de bu konuda sizin hiçbir bilginiz mi kalmadı? Aradan geçen uzun zaman dolayısıyla o nübüvvet ve risaletin bütün izleri büsbütün silinip gitti de elinizde hiçbir şey kalmadı mı? Cehaletin baskın gelmesi ve risaletin bilgisinin ortadan kalkması dolayısıyla mı Allah’tan başkasına ibadet ettiniz? Yani durum hiç de öyle değildir. Aksine aranızda peygamberlik işte dimdik ayaktadır, ilim de ortadadır. İleri sürebileceğiniz hiçbir mazeret kabul edilemez. Yoksa sizler, bu yaptıklarınızla “üzerinize Rabbinizden bir gazabın inmesini mi istediniz” Yani Allah’ın gazabını ve azabını gerektiren işleri yaptınız ve bunları işleme cesaretini gösterdiniz. Ben size dosdoğru olmanızı emredip size başınızda kalmak üzere Hârûn’u tayin ettiğim halde “bana olan sözünüzden caymadınız.” Böylelikle siz, yanınızda bulunmayan bir kimsenin hukukuna riâyet etmediğiniz gibi yanınızda bulunan kimseye de saygı göstermediniz.
And what has made you rush from your people, O Moses, leaving them behind?”
Apa yang menyebabkanmu datang lebih cepat dari kaummu -wahai Musa-, sehingga engkau mendahului dan meninggalkan mereka di belakangmu?"
Ano ang gumawa sa iyo na magmadali ka palayo sa mga tao mo, O Moises, sapagkat nangunguna ka sa kanila habang nag-iiwan sa kanila sa likuran mo?
Commentary
Sayyidna Musa (علیہ السلام) and the Bani Isra'il, having escaped the Pharaoh's wrath and having crossed the river in safety, proceeded on their journey. Soon they came upon a people who worshipped idols. They said to Sayyidna Musa "These people have adopted the idols as their gods who are visible as well as tangible. Do give us also a god whom we can see and touch.", Sayyidna Musa علیہ السلام replied,إِنَّكُمْ قَوْمٌ تَجْهَلُونَ ﴿138﴾ إِنَّ هَـٰؤُلَاءِ مُتَبَّرٌ مَّا هُمْ فِيهِ وَبَاطِلٌ مَّا كَانُوا يَعْمَلُونَ ﴿139﴾ ("You are really an ignorant people. at these people are in, is sure to be destroyed; and false is what they are doing." - 7:138-139.)
It was then that Allah commanded Sayyidna Musa (علیہ السلام) to bring his people to the mount of Tur where he would receive the Book Torah which would be a code and a policy document for all of them. However, he would have to prepare himself to receive the Torah by observing a fast for thirty days and thirty nights continuously. This period was later extended by a further ten days so that the total period of fasting was forty days and forty nights. Then Sayyidna Musa (علیہ السلام) led his people towards the mount of Tur, but in his eagerness to receive the Torah he hastened ahead so that he could complete his prayers and fasts for the prescribed period of thirty days as early as possible. He appointed Sayyidna Harun (علیہ السلام) to be his deputy during his absence. The Bani Isra'il continued the journey at their leisurely pace while he pushed on hoping that they would join him in due course near the mount of Tur. In the meanwhile Samiri, by his wiles, seduced them into adopting the calf as the object of their worship and thus divided them into three factions. This unfortunate development seriously impeded their progress towards the Tur.
Allah questioned Sayyidna Musa (علیہ السلام) about his haste and the wisdom behind the question
When Sayyidna Musa (علیہ السلام) appeared before Divine Presence, Allah questioned him as to why he had hastened ahead of his people. The obvious purpose of the question was to inform Sayyidna Musa (علیہ السلام) of the mischief into which his people had fallen while he himself, unaware of what had happened in his absence, was expecting their arrival at the Tur (Ibn Kathir). On the other hand, according to Ruh ul-Maani, the question contained an implied rebuke to Sayyidna Musa (علیہ السلام) on his haste which deprived his people of his supervision and enabled Samiri to mislead them. His position as a prophet made it incumbent on him to stay with his people and keep a watchful eye on them and their activities. The learned commentator has further observed that this question implied an indication that a leader should remain behind his people when travelling with them, as Allah Ta` ala had ordered but to bring his people out of the city and to remain at their back وَاتَّبِعْ أَدْبَارَهُمْ (follow them at the rear -15:65)
Sayyidna Musa (علیہ السلام) ، ignorant of Samiri's mischief, answered the question put to him by Allah that his haste was the result of his ardent desire to fulfill Allah's command without loss of time so as to deserve His greater favour, and that his people were close behind him and might arrive at any time. It was at that moment that Allah informed him of the evil that had befallen his people and the part played by Samiri in bringing it about.
E cosa ti ha reso impaziente nei confronti del tuo popolo – o Mūsā – così da anticiparli, lasciandoli dietro di te?!
Musa goes to the Appointment with Allah and the Children of Israel succumb to worship the Calf
Allah relates what happened when Musa traveled with the Children of Israel after Fir`awn's destruction.
فَأَتَوْاْ عَلَى قَوْمٍ يَعْكُفُونَ عَلَى أَصْنَامٍ لَّهُمْ قَالُواْ يَمُوسَى اجْعَلْ لَّنَآ إِلَـهًا كَمَا لَهُمْ ءَالِهَةٌ قَالَ إِنَّكُمْ قَوْمٌ تَجْهَلُونَ
إِنَّ هَـؤُلآء مُتَبَّرٌ مَّا هُمْ فِيهِ وَبَـطِلٌ مَّا كَانُواْ يَعْمَلُونَ-
(And they came upon a people devoted to some of idols. They said: "O Musa! Make for us god as they have gods." He said: "Verily, you are a people who know not. Verily, these people will be destroyed for that which they are engaged in. And all that they are doing is in vain.") 7:138-139 Then, Allah made a covenant with Musa of thirty nights after which He added to them ten more nights. Thus, they were forty nights in all. The covenant was that he was to fast these number of days, during both the day and night. Thus, Musa made haste to go to the Mountain and he left his brother, Harun, in charge over the Children of Israel. This is why Allah says,
وَمَآ أَعْجَلَكَ عَن قَومِكَ يمُوسَى
قَالَ هُمْ أُوْلآء عَلَى أَثَرِى
("And what made you hasten from your people, O Musa" He said: "They are close on my footsteps.") These means that they have arrived and are settled near the Mountain.
وَعَجِلْتُ إِلَيْكَ رَبِّ لِتَرْضَى
(and I hastened to You, O my Lord, that You might be pleased.) meaning, "So You will be more pleased with me."
قَالَ فَإِنَّا قَدْ فَتَنَّا قَوْمَكَ مِن بَعْدِكَ وَأَضَلَّهُمُ السَّامِرِىُّ
((Allah) said: "Verily, We have tried your people in your absence, and As-Samiri has led them astray.") Allah informs His Prophet, Musa, of what happened to the Children of Israel after he left them, and their deification of the calf that As-Samiri had made for them. During this time period, Allah wrote for Musa the Tablets, which contained the Tawrah. Allah said,
وَكَتَبْنَا لَهُ فِى الاٌّلْوَاحِ مِن كُلِّ شَىْءٍ مَّوْعِظَةً وَتَفْصِيلاً لِّكُلِّ شَىْءٍ فَخُذْهَا بِقُوَّةٍ وَأْمُرْ قَوْمَكَ يَأْخُذُواْ بِأَحْسَنِهَا سَأُوْرِيكُمْ دَارَ الْفَـسِقِينَ
(And We wrote for him on the Tablets the lesson to be drawn from all things and the explanation for all things (and said): "Hold unto these with firmness, and enjoin your people to take the better therein. I shall show you the home of evildoers.") 7:145 This means, "I will show you the final outcome of what will happen to those who abandon My obedience and oppose My command." Concerning Allah's statement,
فَرَجَعَ مُوسَى إِلَى قَوْمِهِ غَضْبَـنَ أَسِفاً
(Then Musa returned to his people in a state of anger and sorrow Asif.) This means that after Allah informed him of what they were doing, he became extremely angry and upset with them. He was very worried for them. During this time he received the Tawrah, which contained their Shari`ah (Law), this was a great honor for them. For they were a people who used to worship other than Allah. Every person with sound reason and good sense could see that what they were doing was false and foolish. This is why Allah said that he (Musa) returned to them in a state of anger and sorrow. The word for sorrow used here is Asif, which is used to emphasize to the severity of his anger. Mujahid said, "In a state of anger and sorrow means worried." Qatadah and As-Suddi said, "Asif here means in a state of sadness because of what his people had done after him."
قَالَ يَقَوْمِ أَلَمْ يَعِدْكُمْ رَبُّكُمْ وَعْداً حَسَناً
(He (Musa) said: "O my people! Did not your Lord promise you a fair promise...") This means, "Did He not promise you in that which I have spoken to you, every good in this life and in the Hereafter, and the good end in the final outcome of things You have already witnessed how He helped you defeat your enemy (Fir`awn) and He made you victorious over him and He blessed you with other bounties as well through His help."
أَفَطَالَ عَلَيْكُمُ الْعَهْدُ
(Did then the promise seem to you long in coming) meaning, `in waiting for what Allah had promised you and forgetting His previous favors and the covenant that He made with you before.'
أَمْ أَرَدتُّمْ أَن يَحِلَّ عَلَيْكُمْ غَضَبٌ مِّن رَّبِّكُمْ
(Or did you desire that wrath should descend from your Lord on you, ) The word `Or' here means `Nay, but.' It is used here to separate between a previous item and a coming item. It is as if it is saying, "Nay, but you want to make permissible the anger of your Lord upon you by what you have done. Therefore, you have broken your promise to me." The Children of Israel said in reply to Musa's blame and rebuke,
مَآ أَخْلَفْنَا مَوْعِدَكَ بِمَلْكِنَا
(We broke not our promise to you of our own will,) Meaning by our power and our choice. Then, they began making lame excuses and they told him how they got rid of that which they were carrying of Coptic jewelry that they had borrowed from them (the Egyptian Copts) when they left Egypt. Therefore they cast it, meaning that they threw it away. Thus, it became a calf that made a moaning sound that would gradually rise in pitch. This calf was an ordeal, a hindrance and test. This is why Allah said,
فَكَذَلِكَ أَلْقَى السَّامِرِىُّفَأَخْرَجَ لَهُمْ عِجْلاً جَسَداً لَّهُ خُوَارٌ
("...that was what As-Samiri suggested." Then he took out (of the fire) for them (a statue of) a calf which was mooing.) Muhammad bin Ishaq reported that Ibn `Abbas said,
هَـذَآ إِلَـهُكُمْ وَإِلَـهُ مُوسَى
(This is your god, and the god of Musa.) "So they became religiously devoted to it (the calf) and they loved it with a love that they had never loved anything else with before. " Allah then says,
فَنَسِىَ
(but he had forgotten.) This means that he abandoned what he was following of the religion of Islam. This is referring to As-Samiri. Allah says in refuting them and rebuking them, and also explaining to them their folly and foolishness in that which they had done,
أَفَلاَ يَرَوْنَ أَلاَّ يَرْجِعُ إِلَيْهِمْ قَوْلاً وَلاَ يَمْلِكُ لَهُمْ ضَرّاً وَلاَ نَفْعاً
(Did they not see that it could not return them a word (for answer), and that it had no power either to harm them or to do them good) This is about the calf. `Do they not see that it does not respond to them when they ask it and when they speak to it'
وَلاَ يَمْلِكُ لَهُمْ ضَرّاً وَلاَ نَفْعاً
(and that it had no power either to harm them or to do them good) Meaning in their worldly affairs and matters of the Hereafter. Ibn `Abbas said, "Nay, by Allah, the moaning sound of the calf was nothing but wind that would enter into its behind and come out of its mouth, thus causing it to make a sound." In a Hadith of Al-Fitun recorded from Al-Hasan Al-Basri, it is mentioned that this calf's name was Bahmut. In reference to the excuse of these ignorant people, they claimed that they were merely ridding themselves of the jewelry of the Copts. In the process of doing so, they cast the jewelry (into the pit of fire) and ended up worshipping the calf. Thus, they were seeking to rid themselves of something detestable, but wound up doing something even worse. This is similar to an authentic narration reported from `Abdullah bin `Umar. A man from `Iraq asked him about the ruling of mosquitoes' blood if it get on one's garment. The man wanted to know if it is permissible to pray in such a garment or not. Ibn `Umar replied by saying, "Look at the people of `Iraq. They killed the grandson of the Messenger of Allah ﷺ, Al-Husayn, and yet they're asking about the blood of the mosquito."
Allah phán với Musa: Này Musa, điều gì đã làm Ngươi vội vã đến đây bỏ lại người dân của Ngươi phía sau lưng?
Nagsabi si Moises – sumakanya ang pagbati ng kapayapaan: "Heto sila, nasa likuran ko; at makaabot sila sa akin. Nauna ako sa mga tao ko tungo sa Iyo upang malugod Ka sa akin sa pagdadali-dali ko tungo sa Iyo."
Mūsā, pace a lui, disse: "Eccoli dietro di me, mi seguiranno; ho anticipato il mio popolo per venirTi incontro al fine di compiacerti, in modo che fossi soddisfatto della mia fretta".
Musa thưa với Allah: Họ đang ở phía sau bề tôi, họ theo dấu chân của bề tôi rồi sẽ đến cùng với bề tôi thôi, việc bề tôi vội vã đến trước trình diện Ngài chỉ vì bề tôi muốn làm Ngài hài lòng.
Moses (peace be upon him) said: “Here they are behind me. They shall catch up with me. I preceded my people in coming to You, so that you become pleased with me for coming towards You quickly”.
Musa je odgovorio: “Moj Gospodaru, evo ide za mnom narod moj, sustići će me, a požurio sam Tebi da mnome budeš zadovoljan.”
Musa -'alaihissalām- menjawab, "Itulah mereka berada di belakangku dan sedang menyusulku. Aku bersegera kepada-Mu dengan mendahului kaumku, agar Engkau meridai-Ku lantaran kesegeraan-Ku berjumpa dengan-Mu."
Musa -aleyhisselam- dedi ki: "İşte onlar hemen arkamdalar, bana yetişecekler. Sana bir an önce gelmemden dolayı razı olasın diye kavmimin önüne geçtim."
Moisés u dijo: “Aquí vienen detrás de mí. Ellos me alcanzarán. He venido a Ti antes que mi pueblo, para complacerte”.
Moïse répondit: Ils ne sont pas loin derrière moi et sont sur le point de me rattraper. Je ne me suis mis à marcher devant eux et empressé de venir à Ta rencontre que pour obtenir Ton agrément.
I tad je Allah, džellešanuhu, izvijestio Musaa, alejhis-selam, da je njegove sunarodnike doveo u kušnju davši da počnu obožavati tele nakon što ih je on, Musa, napustio, i da je Samirija njegov narod u zabludu odveo.
Allah said: “I have tested your people whom you left behind through worship of the calf. Samiri called them to worshipping it and he has misguided them through this”.
Yüce Allah şöyle buyurmuştur: Arkanda bıraktığın kavmini buzağıya tapmak ile imtihan ettik. Samiri onları buzağıya tapmaya çağırdı. Böylece onları saptırdı.
Allah berfirman, "Sesungguhnya Kami telah menguji kaummu setelah engkau tinggalkan dengan penyembahan patung anak sapi, mereka telah diseru oleh as-Sāmiriy untuk menyembahnya, sehingga ia pun menyesatkan mereka."
After Moses’ departure from Egypt, Almighty God appointed a date for him to go to the same place at the foot of Mount Tur, where he had initially been awarded prophethood. Moses was required to reach this place along with his community in order to receive the Torah. But, in his enthusiasm, he proceeded quickly and reached the appointed place a few days earlier, leaving his community behind. Moses’ absence proved to be a trial for his community. Some polytheistic-minded persons in the community, led by the Samiri, took advantage of Moses’ absence to mislead the people into becoming calf worshippers, as was the common practice in Egypt in those days.
Al-lah dijo: “He puesto a prueba a tu pueblo con la adoración del becerro. El samaritano los invitó a adorarlo y los hizo extraviar”.
Allah lui dit: Sache que Nous avons éprouvé le peuple que tu as laissé derrière toi par un Veau que le Samaritain (`as-sâmiriyyu) les a invités à adorer et ce dernier les égara.
Allah phán với Musa: Quả thật, TA đã thử thách đám dân của Ngươi sau khi Ngươi ra đi bằng việc thờ phượng con bò tơ. Quả thật, tên Samimi đã kêu gọi họ đến với sự thờ phượng con bò tơ đó, hắn đã dẫn họ đi lạc.
Who was Samiri?
Some people have said that Samiri was an Egyptian Copt who lived next door to Sayyidna Musa (علیہ السلام) and had accepted the True Faith. When Sayyidna Musa (علیہ السلام) took the Bani Isra'i out of Egypt he also joined the exodus. Others have said that he was the chief of one of the clans of Bani Isra'il called Samira which is still well-known in Syria. According to Sayyidna Said Ibn Jubair ؓ he was a Persian from the Kirman province. Sayyidna Ibn ` Abbas ؓ says that he belonged to a nation of cow-worshippers who somehow reached Egypt and pretended to join the religion of Bani Isra'il whereas in actual fact he was an hypocrite (Qurtubi). Another version is that he was a Hindu from India who worshipped cows, adopted the religion of Sayyidna Musa Ali truly, and later returned to his infidel faith, or had accepted the true faith in hypocrisy. Samiri's name, as generally believed, was Musa Ibn Zafar. Ibn Jarir has related from Sayyidna Ibn ` Abbas ؓ that Samiri was born in the year when under the orders of the Pharaoh all male Isra'ili children were to be killed. His mother, fearing the worst, put him in the hallow of a cave and covered its mouth. She would visit him from time to time and feed him as best as she could. On the other hand Allah appointed Jibra'il (علیہ السلام) to look after the child and provide him nourishment. Jibra'il (علیہ السلام) brought honey on one finger, butter on the second finger and milk on the third finger which he fed to the child. He lived in the cave until he grew to manhood and, as has already been narrated above, became an unbeliever, involved the Bani Isra'il in a great disaster and himself suffered a terrible fate as a punishment from Allah. A poet has made a reference to this story in the following two couplets:
اذا المرء لم یخلق سعیدا تحیَّت عقول مربّیہ و خاب المؤمل
فموسی الذی ربّاہ جبریل کافر و موسیٰ الذی ربّاہ فرعون مرسل
If a person is not fortunate in his birth then the minds of those who bring him up are bewildered and those who attach high hopes on him are disillusioned. Lo! The Musa whom Jibra'il brought up became an infidel and the Musa who was raised by the Pharaoh became the Prophet of Allah.
Nagsabi si Allāh: "Ngunit tunay na Kami ay sumubok nga sa mga tao mo, na iniwan mo sa hulihan mo, dahil sa pagsamba sa guya sapagkat nag-anyaya sa kanila sa pagsamba rito ang Sāmirīy kaya nagligaw siya sa kanila sa pamamagitan niyon."
Allāh disse: "In verità, abbiamo tentato il tuo popolo, coloro che hai lasciato alle tue spalle, praticando il culto del vitello. Colui che li ha invitati ad adorarlo è Al-Samirì, e così li ha sviati"
Mūsā tornò al suo popolo, adirato e rattristato, e disse, pace a lui: "O popolo, Allāh non vi ha forse fatto una buona promessa che vi rivelerà la Torāh, e che vi farà entrare in Paradiso? Ve ne siete forse dimenticati, perché è un avvenimento lontano, oppure avete desiderato, con questo vostro comportamento, di incorrere nell'ira del vostro Dio e di subire la Sua punizione?! Per questo avete tradito la promessa che mi avete fatto di restare saldi nell'obbedienza finché non sarei tornato da voi?!
Thế là Musa trở về với người dân của Người trong tâm trạng tức giận và đáng tiếc cho hành động sai trái của họ - hành vi thờ phượng con bò tơ mà họ đã tự tay đúc ra. Musa nói với họ: Này hỡi dân chúng! Chẳng lẽ Allah đã không hứa với các ngươi về những điều tốt đẹp rằng Ngài sẽ ban xuống cho các ngươi Kinh Tawrah và thu nhận các ngươi vào Thiên Đàng ư? Chẳng lẽ do thời gian quá lâu làm các ngươi quên mất chăng? Hay là các ngươi thực sự muốn cơn tức giận của Thượng Đế các ngươi giáng xuống lên các ngươi bằng sự trừng phạt của Ngài nên các ngươi đã làm trái lệnh của Ta?
Kaya nanumbalik si Moises sa mga tao niya habang galit dahil sa pagsamba nila sa guya, habang malungkot para sa kanila. Nagsabi si Moises – sumakanya ang pagbati ng kapayapaan: "O mga tao ko, hindi ba nangako sa inyo ang Panginoon ninyo ng isang pangakong maganda, na magpababa Siya sa inyo ng Torah at magpapasok Siya sa inyo sa Paraiso? Kaya tumagal kaya sa inyo ang panahon kaya nakalimot kayo? O nagnais kayo sa gawain ninyong ito na may bumaba sa inyo na isang galit mula sa Panginoon ninyo at bumagsak sa inyo ang pagdurusang dulot Niya kaya dahil doon ay sumira kayo sa naipangako sa akin na katatagan sa pagtalima hanggang sa bumalik ako sa inyo?"
Moïse retourna alors auprès des siens, plein de colère et de tristesse pour eux. Arrivés auprès d’eux, il leur dit:
Ô mon peuple, Allah ne vous a-t-il pas fait la promesse agréable de vous révéler la Torah et de vous faire entrer au Paradis? Le temps qui s’est écoulé depuis a-t-il été long au point que vous ayez oublié ou voulez-vous que la colère et le châtiment de votre Seigneur s’abattent sur vous à cause d’un tel comportement ? Est-ce pour cela que vous avez manqué à votre promesse de rester obéissants à Allah jusqu’à mon retour ?
When Almighty God informed Moses that his community had gone astray, he returned to his community very emotionally upset. He reminded his people that God had only recently showered His blessings on them and had revealed His many signs to them. So, how was it that they had forgotten everything so quickly and gone astray? Moses had gone to receive revelations from God for the Israelites and in the meantime the Israelites had started indulging in the worship of false deities at the instigation of certain misguided persons. This shows how deeply the polytheistic atmosphere of Egypt had influenced the Israelites and why it had become necessary to take them away from Egypt in order to restore them to the worship of the one God. Whatever Moses did with regard to Pharaoh was in connection with his dawah mission, and whatever he did with regard to the Israelites was in the context of safeguarding true religion. He performed both these tasks simultaneously. This shows the importance of both these tasks. If the Muslims had gone astray, dawah activity could not be stopped on that account and, similarly, if dawah work had to be done, it was not to be at the cost of internal reform.
Kemudian Musa kembali kepada kaumnya dalam keadaan marah dan bersedih karena penyembahan mereka terhadap patung anak sapi itu. Musa lalu berkata, "Wahai kaumku! Bukankah Tuhan kalian telah menjanjikan suatu janji yang baik dengan menurunkan kepada kalian Kitab Taurat, dan memasukkan kalian ke dalam surga? Apakah sudah terlalu lama masa perjanjian itu sehingga kalian melupakannya? Atau apakah dengan perbuatan ini kalian menghendaki agar kemurkaan Tuhan menimpa kalian semua dan kalian ditimpa azab-Nya, sehingga kalian pun melanggar perjanjian denganku agar tetap teguh di atas ketaatan sampai aku kembali kepada kalian?!"
أَلَمْ يَعِدْكُمْ رَبُّكُمْ وَعْدًا حَسَنًا (Did your Lord not promise you a good promise? - 20:86) Sayyidna Musa (علیہ السلام) returned to his people full of sorrow and anger. First of all he reminded them of the promise which Allah had made to them that He would give them a Book for their guidance by adhering to which they could achieve all their worldly and religious objectives. He said that it was for the purpose of receiving the Book that he had started out with them for the mount of Tur.
أَفَطَالَ عَلَيْكُمُ الْعَهْدُ (Did then the time become too long for you? - 20:86) Not much time had elapsed on Allah's promise and it is inconceivable that the Bani Isra'il could have forgotten it, or if they remembered it, there was no reason for them to despair of its fulfillment on account of delay, thus providing for themselves justification for the worship of the calf.
أَمْ أَرَدتُّمْ أَن يَحِلَّ عَلَيْكُمْ غَضَبٌ مِّن رَّبِّكُمْ (Or did you wish that wrath from your Lord befalls you? - 20:86) But since neither of the two eventualities mentioned above could be contemplated, the only conclusion was that they knowingly and of their own choice invited the wrath of Allah.
Moisés regresó a su pueblo, enojado porque se encontraban adorando al becerro. Les dijo: “Pueblo mío, ¿no les hizo Al-lah una promesa hermosa de que les enviará la Torá y los introduciría al Paraíso? ¿Pasó mucho tiempo desde que me ausenté, que se han olvidado? ¿O pretendían, a través de esta acción, que la ira de su Señor cayera sobre ustedes y Su castigo llegara por sorpresa, y es por eso que quebrantaron su promesa de permanecer firmes en la obediencia hasta que yo regresara?
I Musa, alejhis-selam, vratio se svojim sunarodnicima kad su počeli obožavati tele, srdit i tužan zbog toga, pa ih je žestoko ukorio: “Narode moj, zar vam Allah, džellešanuhu, nije dao lijepo obećanje da će mi objaviti Tevrat i da će vas u džennet uvesti? Pa zar se vaše čekanje oduljilo pa ste zaboravili ili ste pak počeli smatrati da je ono tele ravno Allahu, htijući da vas stignu Allahova srdžba i kazna, pa ste prekršili obećanje koje ste mi dali da ćete do mog povratka pokorni biti!”
Moses returned to his people, angered by their worship of the calf and grieving over them. Moses (peace be upon him) said: “My people, did Allah not make you a good promise that He will send the Torah to you and enter you into paradise? Had a long time passed upon you that you forgot? Or did you intend through this action of yours that your Lord’s anger should descend upon you and His punishment befall you, and this is why you broke your promise to me to stay firm on obedience until I return to you?”
Musa -aleyhisselam- kavminin buzağıya tapması sebebiyle onların yanına kızgın ve üzgün bir şekilde döndü. Musa -aleyhisselam- şöyle dedi: "Ey Kavmim! Yüce Allah size Tevrat'ı indirmek, sizi cennete koymak gibi güzel bir vaatte bulunmadı mı? Aradan çok uzun bir zaman mı geçti ki bunu unuttunuz? Yoksa bu yaptığınızla Rabbinizin sizin üzerinize gazabının inmesini ve azabının size ulaşmasını istediniz de, sizin yanınıza dönene kadar O'na itaat etmede sebat etmek için bana verdiğiniz sözden mi döndünüz?"
El pueblo de Moisés respondió: “¡Moisés! No quebrantamos tu promesa intencionalmente, sino por obligación. Llevamos grandes cargas de joyas del pueblo del Faraón y las arrojamos a un foso para deshacernos de ellas. Pero cuando lo hicimos, el samaritano arrojó un poco de polvo que tenía de la pezuña del caballo de Gabriel u”.
Sinovi Israilovi odgovoriše svom poslaniku: “O Musa, nismo te iznevjerili kršeći dato obećanje od svoje volje, već smo nosili nakit faraonova naroda sa sobom i pobacali ga u neku rupu kako bi ga se riješili.” A ِSamirija je uzeo šaku zemlje ispod Džibrilova konja i bacio ga na ono zlato i na vatru.
Les compatriotes de Moïse répondirent: Ô Moïse, nous n’avons pas manqué délibérément à cette promesse. Nous y avons plutôt été contraints. En effet, nous avons rassemblé quantité de bijoux appartenant aux gens de Pharaon et les avons jetés dans un trou afin de nous en défaire mais le Samaritain jeta par-dessus de la terre provenant du sabot de la jument de Gabriel.
87- Dediler ki:“Biz sana verdiğimiz sözden kendiliğimizden caymadık. Fakat biz, o (kıpti) kavmin zinet eşyasından birtakım ağırlıklar yüklenmiştik de onları (ateşe) attık. Aynı şekilde Sâmirî de attı.”
88- Derken Samiri, onlara böğüren bir buzağı heykeli yaptı. Dediler ki:“Bu, hem sizin ilâhınızdır, hem de Mûsâ’nın ilâhıdır. Ama o unuttu.”
89- Onun hiçbir sözlerine karşılık veremediğini, onlara gelecek bir zararı önleyemediği gibi bir fayda da sağlayamadığını görmüyorlar mıydı?
87-88. Yani onlar, Mûsâ’ya şöyle demişlerdi: Biz bu işi kasten ve kendi tercihimizle yapmadık. Bu işi yapmamıza iten sebep şudur: Biz o kıpti kavmin, bizde ödünç bulunan zinet eşyasından dolayı günah işlemiş olacağımızdan çekindik. Zira nakledildiğine göre İsrailoğulları kıptilerden çok miktarda ödünç zinet eşyası almışlardı. Mısır’dan çıktıklarında bu süs eşyaları beraberlerinde idi. Mûsâ, yanlarından ayrıldığında bu zinet eşyalarını -geri döndüğünde bu hususta görüşünü almak üzere- bir araya getirip toplamışlardı. Sâmirî, Firavun ve kavminin suda boğuldukları gün -ileride geleceği üzere- Rasûlün/Cebrail’in atının ayak izini görmüştü. Nefsi ona onun izinden bir avuç almaya teşvik etti. Bu aldığı bir avuç toprağı bir şeyin üzerine bıraktı mı canlanıveriyordu. Bu, onun için bir imtihan idi. İşte Sâmirî bu sayede “onlara böğüren bir buzağı heykeli yaptı.” Sâmirî ve ona uyanlar diğerlerine dediler ki: “Musa, Rabbini aramaya gitti; halbuki onun Rabbi işte buradadır. Ama o, onu unuttu.”
89. Bu sözleri ise anlayışsızlıklarından ve kıt akıllılıklarından kaynaklanmaktadır. Çünkü onlar daha önce cansız bir varlık iken böğürüveren bu garip buzağıyı gördüklerinde onu yerin ve göklerin ilâhı zannediverdiler. “Onun” buzağının “hiçbir sözlerine karşılık veremediğini” konuşamadığını, onlara tek bir söz söylemediği gibi onların da ona söylediklerini anlayamadığını ve “onlara gelecek bir zararı önleyemediği gibi bir fayda da sağlayamadığını görmüyorlar mıydı?” Çünkü ibadet, kemale ve kemal derecesinde kelam ve fiillere sahip olana yapılır. Halbuki o buzağı, kendisine ibadet edenlerden bile daha aşağı bir durumda idi. Çünkü onlar, konuşabiliyor, bazı işleri -Yüce Allah’ın onlara vermiş olduğu güç sayesinde- yapabiliyor, fayda sağlayabiliyor ve zararları önleyebiliyorlardı.
Musa'nın kavmi dedi ki: "Ey Musa! Kendi isteğimizle sana verdiğimiz sözden dönmedik. Bilakis buna mecbur kaldık. Firavun'un kavminin süs eşyalarından ağır yükler taşıdık. Onlardan kurtulmak için bir çukura attık. Bizim (altınları) çukura attığımız gibi Sâmirî de beraberinde olan Cebrail -aleyhisselam-'ın atının toynağının bastığı topraktan oraya attı."
Kaum Musa menjawab, "Kami tidaklah melanggar perjanjian denganmu -wahai Musa- karena kemauan kami sendiri, akan tetapi karena keterpaksaan. Kami telah membawa beban berat dari perhiasan kaum Firaun, kemudian kami melemparkannya ke dalam lubang agar kami tidak dibebani olehnya. Sebagaimana kami melemparnya ke dalam lubang, ternyata as-Sāmiriy juga melempar ke dalamnya tanah dari bekas jejak kaki kuda Malaikat Jibril -'alaihissalām-."
قَالُوا مَا أَخْلَفْنَا مَوْعِدَكَ بِمَلْكِنَا (They said, "We did not back out of our own volition, of the promise made to you". - 20:87) The excuse which the Bani Isra'il offered for adopting the worship of the calf was that they did not do so of their own choice but merely followed Sas example.
وَلَـٰكِنَّا حُمِّلْنَا أَوْزَارًا مِّن زِينَةِ الْقَوْمِ (But we were burdened with loads from the ornaments of the people. - 20:87) The word أَوْزَارًا (awzar) is the plural of وزر (wizr) which means "burden". On the Day of Judgment everybody will carry his bundle of sins on his shoulders just as one carries a load; therefore the sin is also termed as 'wizr' (load). The word زینہ means ornament and قوم (the people) refers to the Egyptians from whom Bani Isra'il had borrowed the ornaments on the pretext of wearing them on their festival day, but which they did not return to their owners and carried with them on their flight from Egypt. These ornaments have been described as اوزار in the sense of "sins" because these were borrowed articles and by not returning them to their lawful owners the Bani Isra'il had committed a sin. From the hadith ul-futun which has been reproduced in detail in the earlier pages it would appear that Sayyidna Harun علیہ السلام warned them about their guilt and directed them to throw all the ornaments in a pit. According to some other versions it was Samiri who told them that by holding on to something which did not belong to them they were committing a sin and advised them to throw all the ornaments in a pit, which they did.
When does the property of infidels become lawful for the Muslims?
The non-Muslims who live in a Muslim state and abide by its laws they are known as Dhimmis. Such people as well as those infidels who have entered into a treaty with the Muslims remain in full control of their properties and it is not lawful for the Muslims to deprive them of any part of it. However, the properties of those infidels who are neither Dhimmis nor have any treaty with the Muslims, and who are described by the jurists as (an infidel belonging to enemy country) are lawful for the Muslims.
That being so why did Sayyidna Harun (علیہ السلام) describe the ornaments borrowed by the Bani Isra'il from the Egyptians as a burden, meaning sin, and ordered them to throw everything in a pit? One explanation, which a majority of commentators have given is that the properties of infidels of an enemy state carried the same status as that of spoils of war. The law governing the spoils of war before the promulgation of the Islamic code was that while the Muslims could forcibly dispossess the infidels of their properties, they were forbidden to use them for their personal benefits. All the spoils of war (مالِ غنِمَت) thus acquired were collected and placed on a mound as offering where a fire from the sky - such as lightning - consumed them and this was a sign that Allah approved their war against the unbelievers. On the other hand if the fire did not consume offering (the spoils of war) it was considered that Allah did not approve their war so that the spoils were regarded as inauspicious and nobody ever approached them. Under the Islamic Shari'ah some of the old laws were relaxed and as a result Muslims were permitted to use the spoils of war for their own benefit. A Hadith on this issue appears in Sahih of Muslim. According to the laws, in force then, even if the ornaments borrowed by the Bani Isra'il from the Egyptians were considered as spoils of war, those could not have been allowed for the personal benefit of Bani Isra'il. That is why everything was thrown into the pit under the orders of Sayyidna Harun (علیہ السلام) .
The research conducted by Imam Muhammad (رح) on this issue from a Juristic point of view is given in his book,: and its commentary by Sarakhsi. His conclusions are very weighty and closest to the truth, namely that the property of a harbi (infidel belonging to an enemy country) cannot be treated as spoils of war in every case. In order to be so treated, and thereby become lawful for the Muslims, it must have been acquired by sword in the course of a proper religious war (jihad). On the other hand the property of a harbi (a citizen of an enemy state) which has been acquired otherwise than in a religious war cannot be treated as spoils of war. Such properties are however termed as فَییء (fai' ) which can be used lawfully by the Muslims only with the consent of the owner. Taxes imposed by an Islamic state and paid by the infidels voluntarily fall in the definition of fai' and their use is permissible even though they have not been acquired in the course of a religious war.
The ornaments borrowed by the Bani Isra'il did not fall in either of these two categories. They could not be described as fai' because they were borrowed from the Egyptians who did not transfer their ownership to Bani Isra'il, nor could they be considered as spoils of war because they were not taken in the course of a religious war. Thus according to the Islamic Shari'ah the Bani Isra'il could not have lawfully used the ornaments for their personal benefit.
It is well-known that when the Holy Prophet ﷺ decided to migrate to Madinah, he had with him many valuables which the infidels of Arabia had entrusted to him for safe custody because they had full faith in his honesty and integrity and had, in recognition of these qualities, bestowed upon him the title of Amin ( اَمِین۔ honest). He was so solicitous about these deposits that he placed them in the hands of Sayyidna ` Ali ؓ and specifically directed him to restore them to their rightful owners before migrating to Madinah. This clearly shows that it is not lawful for Muslims to appropriate, for their personal use, the valuables belonging to non-Muslims.
The word فَقَذَفنٰھَا - means, "we cast away the ornaments". According to the hadtth-ul-futun (narrated earlier in detail) this was done under the orders of Sayyidna Harun (علیہ السلام) while some other versions say that Samiri cajoled the Bani Isra'il into throwing the ornaments in the pit. It is quite possible that both these versions are true (as appears below).
فَكَذَٰلِكَ أَلْقَى السَّامِرِيُّ (So did throw Samiri - 20:87) It appears from the hadith-ul-futun related by Sayyidna ` Abdullah Ibn ` Abbas ؓ (reported in earlier pages) that after the Bani Isra'il had thrown away all the ornaments, Sayyidna Harun (علیہ السلام) ordered a big fire to be lit in the pit which melted them and left them in one solid piece. The decision as to the disposal of this precious metal was deferred till the return of Sayyidna Musa' (علیہ السلام) . After all this had happened Samiri approached Sayyidna Harun (علیہ السلام) . He had something in his closed fists and sought permission to throw it in the pit. Sayyidna Harun (علیہ السلام) thinking that he held some ornaments in his fists permitted him to cast them in the pit. Then Samiri said, "I will certainly throw it, but first I want you to pray to God that a wish which I have may be granted." Sayyidna Harun (علیہ السلام) ، unaware of the evil which he planned, prayed to Allah in his behalf, and Samiri opened his hands and threw what he held in the pit. It was not ornaments but only dust from under the hoof marks of the horse of Jibra'il (علیہ السلام) which Samiri had collected after he observed that signs of life appeared in the dust under the hoof marks of the horse. Aided by Shaitan he now wished to put life into a calf by means of this dust. Nevertheless, whether it was the result of the miraculous property of the dust or whether it was a consequence of the prayer of Sayyidna Harun (علیہ السلام) in behalf of Samiri, the molten lump of gold and silver assumed the form of a calf and started making bovine sounds. There are other traditions also which relate that it was Samiri himself who persuaded the Bani Isra'il to throw the ornaments in the pit after which he carved the molten metal in the shape of a calf which had no life. He then sprinkled on it the dust from the hoof marks of the mount of Sayyidna Jibra'il (علیہ السلام) and it became a living calf. All these and similar stories which are based on Isra'ilite traditions have been related by Qurtubi in his commentary and by other writers as well. These traditions cannot be wholly relied upon, yet at the same time we do not possess sufficient ground to disprove them either.
Moses’ people said: “We did not break your promise, O Moses, by our own choice, but rather by compulsion. We carried large weights of the jewellery of Pharaoh’s people and we threw them into a ditch to get rid of them. But as we threw them into the ditch, Samiri threw into it some dust he had from the hoof of the horse of Gabriel (peace be upon him)”.
Nagsabi ang mga tao ni Moises: "Hindi kami sumira sa ipinangako sa iyo, O Moises, dahil sa isang pagpili mula sa amin bagkus dahil sa pagkanapilitan sapagkat pinagdala nga kami ng mga dalahing mabigat mula sa mga alahas ng mga tao ni Paraon kaya ibinato namin ang mga ito sa isang hukay para magwaksi sa mga ito. Kaya kung paano naming ibinato ang mga ito sa hukay, ibinato rin ng Sāmirīy ang nasa kanya na lupa ng kuko ng paa ng kabayo ni Anghel Gabriel – sumakanya ang pagbati ng kapayapaan."
Đám dân của Musa nói với Musa: Chúng tôi không bội ước với Người theo ý của chúng tôi mà chỉ là điều bất đắc dĩ mà thôi. Quả thật, chúng tôi bị bắt vác nặng nữ trang của dân chúng của Pha-ra-ông nên chúng tôi đã quẳng nó vào trong hố lửa theo lời đề xuất của Samiri.
"Mereka berkata, 'Kami sekali-kali tidak melanggar per-janjianmu dengan kemauan kami sendiri, tetapi kami disuruh membawa beban-beban dari perhiasan kaum itu, maka kami telah melemparkannya, dan demikian pula Samiri melemparkannya.' Kemudian Samiri mengeluarkan untuk mereka (dari lubang itu) anak lembu yang bertubuh dan bersuara, maka mereka berkata, 'Inilah Rabbmu dan Rabb Musa, tetapi Musa telah lupa.' Maka apakah mereka tidak memperhatikan bahwa patung anak lembu itu tidak dapat memberi jawaban kepada mereka, dan tidak dapat memberi kemudharatan kepada mereka dan tidak (pula) keman-faatan?" (Thaha: 87-89).
(87-88) Maknanya, mereka berkata kepada Musa, "Tidak-lah kami berbuat sesuatu yang telah kami lakukan dengan kesenga-jaan dan kemauan sendiri. Akan tetapi, penyebab yang mendorong kami untuk melakukannya ialah kami sudah berbuat dosa disebab-kan perhiasan-perhiasan kaum itu yang berada pada kami. Mereka itu, menurut keterangan mereka telah meminjam perhiasan yang banyak dari seorang suku Qibthi. Mereka pergi bersamanya, membuangnya (ke dalam lubang api. Ed) dan mengumpulkannya (kembali) ketika Musa pergi untuk mempertanyakan kepadanya bila beliau sudah kembali.
Sementara itu, Samiri telah mengetahui peristiwa tenggelam-nya (Fir'aun dan para pengikutnya) melalui jejak Rasul. Maka jiwa-nya memandang baik untuk mengambil satu genggam dari bekas jejak Rasul. Dan bila dia lemparkan pada suatu obyek, niscaya akan menjadi hidup, sebagai bahan fitnah dan ujian. Ia pun melempar-kannya pada (patung anak sapi itu yang telah dia buat dalam bentuk patung) anak sapi. Anak sapi itu pun bergerak-gerak dan memiliki suara dan bunyi. Mereka berkata, "Sesungguhnya Musa sedang mencari Rabbnya, padahal Dia di sini. Tetapi Musa telah melupakannya."
(89) Ini termasuk gambaran kedunguan dan kedangkalan akal mereka. (Yaitu) mereka telah menyaksikan benda asing yang menjelma bersuara, padahal sebelumnya merupakan benda mati. Mereka pun menyangka bahwa ia adalah sesembahan yang berhak disembah di bumi dan langit. Apakah mereka tidak memperhati-kan bahwa patung anak lembu itu ﴾ يَرۡجِعُ إِلَيۡهِمۡ قَوۡلٗا ﴿ "tidak dapat memberi jawaban kepada mereka," maksudnya tidak bisa berbicara, yang bisa menjawab mereka, dan mereka pun bisa berkomunikasi dengan-nya ﴾ وَلَا يَمۡلِكُ لَهُمۡ ضَرّٗا وَلَا نَفۡعٗا 89 ﴿ "dan tidak dapat memberi kemudharatan kepada mereka, dan tidak (pula) kemanfaatan," barang yang kosong dari aspek kesempurnaan, kemampuan berbicara dan berbuat tidaklah berhak untuk disembah. Tingkatannya lebih rendah daripada para penyembahnya. Mereka dapat berkomunikasi, mampu melakukan banyak hal, berupa mendatangkan kemanfaatan dan menolak bahaya (dari diri mereka) dengan takdir Allah.
Il popolo di Mūsā disse: "Abbiamo disatteso la promessa che ti abbiamo fatto non per nostra scelta, ma per necessità; abbiamo portato carichi e pesi dei gioielli del Faraone, e li abbiamo gettati in un fosso per liberarcene; non appena li abbiamo gettati nel fosso, anche Al-Samirì gettò della terra dove poggiò lo zoccolo del cavallo di Jibrīl, pace a lui".
Samiri đã đúc ra một con bò con bằng vàng từ đống nữ trang của đám dân Isra-el, con bò chỉ có thân hình không có linh hồn (sự sống) và nó phát ra tiếng kêu giống như con bò rống. Những kẻ cố vấn, qua công việc của Samiri bảo: Đây tức con bò được đúc bằng vàng nay chính là thần linh của các người và nó cũng chính là thần linh của Musa, tuy nhiên, Musa đã quên mất thần linh này.
Saka nagpalabas ang Sāmirīy mula sa mga hiyas na iyon para sa mga anak ni Israel ng isang rebulto ng isang guyang walang kaluluwa rito, na mayroon itong pag-ungal gaya ng pag-ungal ng baka, saka nagsabi ang mga sinusulit kabilang sa kanila sa pamamagitan ng gawain ng Sāmirīy: "Ito ay ang sinasamba ninyo at ang sinasamba ni Moises; nakalimutan niya at iniwan niya ito rito."
فَأَخْرَجَ لَهُمْ عِجْلًا جَسَدًا لَّهُ خُوَارٌ (So he brought forth for them a calf, a body with a lowing sound. - 20:88) Some Commentators maintain that it was only a body without life and that the sound was produced by a special contrivance. But the majority of commentators believe that the calf in fact possessed signs of life.
فَقَالُوا هَـٰذَا إِلَـٰهُكُمْ وَإِلَـٰهُ مُوسَىٰ فَنَسِيَ (Then they said, "This is your god and the god of Musa, and he erred." - 20:88) Having carved a calf which could also produce a sound, Samiri and his friends said to the Bani Isra'il", "Here is your god and the god of Musa. It seems Musa (علیہ السلام) has forgotten, that is why he has gone elsewhere in search of god".
Così Al-Samirì trasse, da quei gioielli dei Figli di Isrāīl, un corpo di vitello senza anima, che non muggiva come i bovini. Dissero coloro che vennero ingannati da ciò che produsse Al-Samirì: "Questo è la vostra divinità e la divinità di Mūsā, che ha dimenticato e abbandonato qui"
So Samiri took out from this jewellery of the Israelites a lifeless body of a calf, which made a noise like that of a cow. Those amongst them who had been tempted by Samiri’s action said: “This is your god and the god of Moses which he forgot and left here”.
El samaritano formó de estas joyas de los israelitas el cuerpo inerte de un becerro, que emitía un sonido como un mugido. Los que habían sido tentados por la acción del samaritano dijeron: “Esta es su divinidad y la de Moisés, que él olvidó y dejó aquí”.
Ensuite, le Samaritain a façonné grâce à ces bijoux le corps sans vie d’un veau… qui mugissait comme un vrai veau, et le présenta aux Israélites. Ceux qui ont été charmés par l’œuvre du Samaritain dirent: Ceci est votre dieu adoré et le dieu de Moïse mais celui-ci l’a oublié et l’a laissé ici.
Samiri, bu süs eşyalarından İsrailoğulları için ruhu olmayan bir buzağı heykeli yaptı. Bu heykelin inek böğürmesi gibi sesi vardı. Samiri'nin yaptığı ile fitneye maruz kalanlar: "İşte bu sizin ve Musa -aleyhisselam-'ın ilahıdır. O'nu burada unutup bırakmıştır." dediler.
Kemudian dari perhiasan yang terkumpul dalam lubang itu, as-Sāmiriy mengeluarkan untuk Bani Israil patung anak sapi yang tidak memiliki ruh namun memiliki suara seperti suara sapi, sehingga orang-orang yang tertipu dengan perbuatan as-Sāmiriy ini berkata, "Inilah Tuhan kalian dan Tuhan Musa, namun ia melupakannya dan meninggalkannya di sini."
I od istopljenog zlata Samirija je izlio sinovima Israilovim tele, bez duše, koje je davalo glas kao da mūče, pa su zatim oni koji su time zavedeni, govoreći ono što nije istina, rekli drugima: “Ovo je tele vaš bog, pa ga obožavajte. Ovo je i Musaov bog, ali ga je on zaboravio i zapostavio.”
أَفَلَا يَرَوْنَ أَلَّا يَرْجِعُ إِلَيْهِمْ قَوْلًا وَلَا يَمْلِكُ لَهُمْ ضَرًّا وَلَا نَفْعًا (Do they not then see that it does not respond to them with a word, nor does it have power to harm or benefit them? - 20:89) The excuses put forward by the Bani Isra'il before Sayyidna Musa (علیہ السلام) for the evil deeds end with the previous verse. In this verse Allah reminds them of their folly by pointing out to them that even if the calf had life and made bovine noises would that be sufficient reason to adopt it as the object of their worship? They were well aware that it could not answer their prayers nor had it the power to harm them or to benefit them.
Buzağının, kendilerine fitne olup ona ibadet eden kimseler, buzağının kendileri ile konuşamayıp onlara cevap veremediğini, kendilerinden ve başkalarından zararı defetmeye güç yetiremediğini ve kendilerine ya da başkalarına fayda sağlamadığını görmüyorlar mı?
Ces gens qui ont été tentés par le Veau et l’ont adoré ne voyaient-ils pas qu’il ne leur parlait pas, ne leur répondait pas, n’éloignait pas d'eux, ni de quiconque d’autre, le mal et ne leur procurait aucun bien à eux ni à personne ?
According to ancient custom, the Israelite women were probably laden with heavy jewelry. During the journey when the community halted to set up camp, the women removed their jewels and put them all together in one place. Among the Israelites, there was one al-Samiri (the Samaritan) who was experienced in the old Egyptian art of making likenesses of deities. He melted these jewels down and made from them a calf-shaped statue. This calf was hollow from inside and shaped so skillfully that when the breeze passed through it, it gave out a sound like the lowing of a bull. Then al-Samiri said to the ignorant Israelite community, ‘See, here is your real God, and Moses has gone in search of God, to which mountains nobody knows.’ The ‘Samiris’ of every age fool the people in exactly the same way. They make a fetish of some tangible thing, then try to prove that it is the greatest reality. Being duped by their glib talk, large crowds of gullible people gather around them. Worship of material objects has been the greatest weakness of man from time immemorial till the present day.
Do these people who were tempted by the calf and then worshipped it not see that the calf does not speak or respond to them, nor does it have the ability to remove harm from them or others or bring benefit for itself or others?
Zar oni koji su obožavali tele i koji su njime iskušani ne vide da je isto to tele materija, da ne govori niti se odaziva na poziv, te da ne može svojim obožavaocima, ni drugima, donijeti ni dobro ni zla ih sačuvati, pa na temelju čega su ga obožavali?
Estas personas que fueron tentadas por el becerro y luego lo adoraron, ¿acaso no vieron que el becerro no podía hablarles ni responderles, ni tenía la capacidad de dañarlos a ellos ni a otras personas, ni tampoco de beneficiarlos?
Tidakkah orang-orang yang tertipu dengan patung anak sapi itu dan menyembahnya melihat bahwa ia tidak dapat berbicara dan memberikan jawaban, tidak pula kuasa menolak adanya mudarat bagi mereka atau selain mereka, atau mendatangkan manfaat bagi mereka dan selain mereka?!
Kaya hindi ba nakakikita itong mga sinulit sa pamamagitan ng guya saka sinamba naman nila, na ang guya ay hindi nangungusap sa kanila, hindi sumasagot sa kanila, at hindi nakakakaya ng pagtulak ng isang pinsala palayo sa kanila ni palayo sa iba pa sa kanila, ni ng paghatak ng isang pakinabang para sa [sarili] nito o para sa iba pa rito.
Quelli che vennero ingannati ad adorare il vitello, non vedono che il vitello non parla con loro e non risponde, e che non può liberare dal male loro o altri, né portare beneficio a loro o ad altri ?!
Há những người này, những người mà họ đã cho rằng con bò được đúc bằng vàng kia là thần linh đáng được thờ phượng không nhận thấy rằng nó không biết nói cũng chẳng thể trả lời họ tiếng nào, nó không thể đẩy lùi những điều xấu cho họ và cũng không ban lại điều lợi cho họ hay sao?!
Talaga ngang nagsabi sa kanila si Aaron bago ng pagbabalik ni Moises sa kanila: "Walang [layon] sa pagbuo ng guya mula sa ginto at pag-unga nito kundi isang pagsubok para sa inyo upang malantad ang mananampalataya sa tagatangging sumampalataya. Tunay na ang Panginoon ninyo, O mga tao, ay ang nakapagdudulot ng awa, hindi ang sinumang hindi nakapagdudulot sa inyo ng isang pinsala ni isang pakinabang, huwag nang sabihin na maawa sa inyo. Kaya sumunod kayo sa akin sa pagsamba sa Kanya – tanging sa Kanya – at tumalima kayo sa utos ko sa pamamagitan ng pag-iwan sa pagsamba sa iba pa sa Kanya."
E Hārūn disse loro, prima che Mūsā tornasse da loro: "Questo vitello d'oro che è stato fabbricato, e il suo muggio, non è altro che una prova per voi, per distinguere il credente dal miscredente, e, in verità, il vostro Dio – o popolo – è Colui che detiene la Misericordia, non chi non può fare alcun danno né portare alcun beneficio, figuriamoci se possa concedervi Misericordia! Seguitemi nell'adorare Lui solo e obbedite ai miei ordini, abbandonando l'adorazione di altri.
Quả thật, Harun cũng đã bảo họ trước khi Musa trở về với họ: Con bò được đúc bằng vàng và phát ra tiếng rống chỉ là một sự thử thách cho các người mà thôi. Allah muốn phơi bày ai là người có đức tin thực thụ và ai là kẻ vô đức tin qua sự việc đó. Này hỡi người dân! Thượng Đế của các người là Đấng Rất Mực Nhân Từ, bởi thế các người hãy theo ta thờ phượng một mình Ngài và hãy nghe lệnh của ta mà bỏ đi việc thờ phượng ai (vật) khác ngoài Ngài.
Aarón les había dicho antes de que Moisés volviera: “La creación del becerro de oro y su mugido son solo para ponerlos a prueba, para distinguir al creyente del incrédulo. Y su Señor es Al-lah, así que síganme y adórenlo solo a Él, y obedezcan mis órdenes de abandonar la adoración a otros en lugar de a Al-lah”.
Commentary
When the Bani Isra'il were smitten with the mischief of calf-worship Sayyidna Harun (علیہ السلام) as the deputy of Sayyidna Musa (علیہ السلام) remonstrated with them but to no avail. They split into three factions. Those who remained loyal to Sayyidna Harun (علیہ السلام) and refused to be misled by Samiri and who numbered, according to Qurtubi, twelve thousand. The second faction adopted calf-worship with the reservation that if Sayyidna Musa (علیہ السلام) ، on his return, forbade them they would give it up. The third faction consisted of zealots who believed that Sayyidna Musa علیہ السلام would approve of their action and would himself join them in calf-worship but even if he did not, they themselves would never give up their new faith. When Sayyidna Musa (علیہ السلام) returned to his people he rebuked them for the mischief they had caused (as related in the earlier verses). Then he turned to Sayyidna Harun (علیہ السلام) and in a rage seized him by his beard and the hair of his head. He asked him that when the unbelief (کُفر) of the Bani Isra'il had become obvious, why he did not follow him to the Tur mountain and why he disobeyed his orders.
مَا مَنَعَكَ إِذْ رَأَيْتَهُمْ ضَلُّوا ﴿92﴾ أَلَّا تَتَّبِعَنِ (What did prevent you from following me when you saw them going astray. - 20:92-93) One meaning of ittiba' (following) referred to in this verse is that when Sayyidna Haran (علیہ السلام) discovered that the Bani Isra'il had strayed from the righteous path, and were beyond recall, he should have abandoned them and joined Sayyidna Musa (علیہ السلام) at the Tur mountain. The other meaning of the word 'follow', as adopted by some commentators is that when the Bani Isra'il had forsaken the True Faith, Sayyidna Haran (علیہ السلام) should have fought them as Sayyidna Musa (علیہ السلام) would have done had he been present there. In any case Sayyidna Musa blamed Sayyidna Haran (علیہ السلام) that he should either have fought the Bani Isra'il or should have parted company with them and joined Sayyidna Musa (علیہ السلام) at the Tur mountain, and that his continuing to live with them was an unwise act. Sayyidna Haran (علیہ السلام) addressed him as يَا ابْنَ أُمَّ (0 my mother's son! ) which implied a plea not to judge him too harshly. His excuse was that if he had fought the Bani Isra'il or abandoned them with his twelve thousand men, it would have caused discord and strife among them. He said that he had understood the parting advice of Sayyidna Musa اخْلُفْنِي فِي قَوْمِي وَأَصْلِحْ (Take my place among my people and keep things right - 7:142) to mean that he should maintain harmony among the people and prevent differences at all cost. Besides, he said, he had hoped that when he (Sayyidna Musa علیہ السلام) would return, he would be able to handle the situation satisfactorily. A further excuse which he offered and which is reported elsewhere in the Qur'an was: إِنَّ الْقَوْمَ اسْتَضْعَفُونِي وَكَادُوا يَقْتُلُونَنِي (7:150) which means that the Bani Isra'il have taken me as weak because of the small number of my supporters and were about to kill me. Sayyidna Musa (علیہ السلام) did not press the matter any further with his brother. He then turned to Samiri and asked him to explain his conduct in this whole affair. Qur'an-does not indicate whether he accepted the excuses offered by Sayyidna Haran (علیہ السلام) or whether he considered the latter's mistake as one of ijtihad (assessment) and dropped the matter.
Differences between two prophets when the opinions of both could be right
In this affair the considered opinion of Sayyidna Musa (علیہ السلام) ، by way of ijtihad was that in the situation as it took shape Sayyidna Harun (علیہ السلام) should have totally dissociated himself from the Bani Isra'il by removing himself and his followers from their company, and that by continuing to stay with them he had compromised his position. On the other hand Sayyidna Harun (علیہ السلام) felt, by way of ijtihad, that such an action would have caused a permanent split among the Bani Isra'il and divided them into factions, and since there was hope that they would see the error of their way when Sayyidna Musa (علیہ السلام) returned, he thought it wise to adopt a conciliatory attitude towards them. The purpose of both the prophets was a strict adherence to the commands of Allah and to ensure that the Bani Isra'il remained steadfast in the observance of the True Faith and in their belief in the Oneness of Allah. Where they differed, however, was the manner in which these objectives could be achieved whether to make a complete break with the dissidents or to bear with them in the hope those things would improve ultimately. Both these views have merit and it is not possible to pass a firm and final judgment on them. The differences among the jurists based on ijtihad are of a similar nature and those holding different opinions cannot be charged of having broken any religious laws. As regards Sayyidna Musa (علیہ السلام) seizing his brother by the hairs, it only shows his anger and frustration with the situation which had developed during his absence, but on hearing his explanation, he prayed to Allah to forgive them both.
Aaron leur avait pourtant bien dit avant le retour de Moïse: Le façonnement de ce veau à partir de bijoux et le fait qu’il émette des mugissements ne font partie que d’un test qui distinguera parmi vous les croyants des mécréants. Ô gens, c’est votre Seigneur qui détient le pouvoir de vous faire miséricorde et non celui qui n’a ni le pouvoir d’être utile ni le pouvoir d’être nuisible, et donc, à plus forte raison, ne peut en aucun cas vous faire miséricorde.
"Dan sesungguhnya Harun telah berkata kepada mereka se-belumnya, 'Hai kaumku, sesungguhnya kamu hanya diberi cobaan dengan anak lembu itu, dan sesungguhnya Rabbmu ialah (Rabb) Yang Maha Pemurah, maka ikutilah aku, dan taatilah perintahku.' Mereka menjawab, 'Kami akan tetap menyembah patung anak lembu ini, hingga Musa kembali kepada kami.' Musa berkata, 'Hai Harun, apa yang menghalangimu ketika kamu melihat mereka telah sesat, (sehingga) kamu tidak mengikuti aku? Maka apakah kamu telah (sengaja) mendurhakai perintahku.' Harun menjawab, 'Hai putra ibuku, janganlah kamu pegang janggutku, dan jangan (pula) kepalaku, sesungguhnya aku khawatir bahwa kamu akan berkata (kepadaku), 'Kamu telah memecah antara Bani Isra`il, dan kamu tidak memelihara amanatku'." (Thaha: 90-94).
(90-91) Maksudnya: dengan beribadah kepada anak sapi, mereka itu bukanlah orang yang bisa diberi (toleransi) udzur. Sesungguhnya mereka meskipun ada syubhat yang muncul pada mereka tentang penyembahannya, akan tetapi Harun telah mela-rang mereka dari tindakan tersebut, memberitahu mereka bahwa ia merupakan fitnah, dan Rabb mereka ialah (Rabb) Yang Maha Pemurah. DariNya bersumber kenikmatan-kenikmatan yang lahi-riah maupun batiniah, Dzat Yang Berkuasa untuk menyingkirkan malapetaka. Harun memerintahkan mereka untuk mengikuti diri-nya dan meninggalkan anak sapi, namun mereka enggan sembari mengatakan, ﴾ لَن نَّبۡرَحَ عَلَيۡهِ عَٰكِفِينَ حَتَّىٰ يَرۡجِعَ إِلَيۡنَا مُوسَىٰ 91 ﴿ "Kami akan tetap me-nyembah patung anak lembu ini, hingga Musa kembali kepada kami."
(92-93) Musa mendatangi saudaranya, Harun dengan mencelanya. Beliau berkata, ﴾ يَٰهَٰرُونُ مَا مَنَعَكَ إِذۡ رَأَيۡتَهُمۡ ضَلُّوٓاْ 92 أَلَّا تَتَّبِعَنِۖ ﴿ "Hai Harun, apa yang menghalangimu ketika kamu melihat mereka telah sesat, (sehingga) kamu tidak mengikuti aku?" untuk memberitahuku hingga aku pun bersegera untuk kembali menemui mereka, ﴾ أَفَعَصَيۡتَ أَمۡرِي 93 ﴿ "maka apakah kamu telah (sengaja) mendurhakai perintahku," yaitu me-ngenai ucapanku,
﴾ ٱخۡلُفۡنِي فِي قَوۡمِي وَأَصۡلِحۡ وَلَا تَتَّبِعۡ سَبِيلَ ٱلۡمُفۡسِدِينَ 142 ﴿
"Gantikanlah aku dalam (memimpin) kaumku, dan perbaikilah, dan janganlah kamu mengikuti jalan orang-orang yang membuat kerusakan." (Al-A'raf: 142).
Maka Musa memegang kepala dan janggut Harun, menarik-nya lantaran marah dan mencelanya.
(94) Harun menjawab, ﴾ يَبۡنَؤُمَّ ﴿ "Hai putra ibuku," untuk me-lunakkan hatinya, namun walaupun bukan demikian (tujuannya), dia memang saudara kandungnya. ﴾ لَا تَأۡخُذۡ بِلِحۡيَتِي وَلَا بِرَأۡسِيٓۖ إِنِّي خَشِيتُ أَن تَقُولَ فَرَّقۡتَ بَيۡنَ بَنِيٓ إِسۡرَٰٓءِيلَ وَلَمۡ تَرۡقُبۡ قَوۡلِي 94 ﴿ "Janganlah kamu pegang janggutku dan jangan (pula) kepalaku. Sesungguhnya aku khawatir bahwa kamu akan berkata (kepadaku), 'Kamu telah memecah belah antara Bani Isra`il, dan kamu tidak memelihara amanatku'." Sesungguhnya engkau memerin-tahkanku untuk menggantikanmu (memimpin) mereka. Jika aku menyusulmu (untuk memberitahukan kejadian tersebut), berarti aku telah meninggalkan apa yang engkau perintahkan kepadaku agar tetap dikonsisteni. (Dengan itu) aku khawatir makianmu (kepadaku) dan komentarmu, "Engkau telah memecah belah antara Bani Isra`il lantaran engkau tinggalkan mereka tanpa pembimbing dan pengganti." Sesungguhnya hal ini telah memecah dan mencerai-beraikan keutuhan mereka. Maka, janganlah engkau mengategori-kanku ke dalam orang-orang yang berbuat aniaya. Dan janganlah menjadikan para musuh menertawakan kita. Musa pun menyesal atas tindakannya kepada saudaranya, padahal dia tidak berhak menerima perlakuan itu. Beliau berkata,
﴾ رَبِّ ٱغۡفِرۡ لِي وَلِأَخِي وَأَدۡخِلۡنَا فِي رَحۡمَتِكَۖ وَأَنتَ أَرۡحَمُ ٱلرَّٰحِمِينَ 151 ﴿
"Ya Rabbku, ampunilah aku dan saudaraku, dan masukkanlah kami ke dalam rahmatMu, dan Engkau adalah Maha Penyayang di antara para penyayang." (Al-A'raf: 151).
Kemudian Musa berpaling kepada Samiri,
Harun, alejhis-selam, upozorio je sinove Israilove prije nego što se Musa, alejhis-selam, vratio: “Narode moj, ovo tele kušnja je u koju ste dovedeni, da bi se znalo ko je iskren a ko lažac! Znajte da je Gospodar vaš Milostivi Allah, jedini Bog, samo je On dostojan da Mu robujete, a ne ono što vam korist ne može donijeti niti štetu otkloniti, pa slijedite mene u robovanju Allahu i slušajte moje zapovijesti da se klonete obožavanja drugog osim Njega!”
90- Andolsun ki daha önce Hârûn onlara şöyle demişti:“Ey kavmim, siz bununla ancak sınanıyorsunuz. Gerçek şu ki sizin Rabbiniz, Rahmân’dır. O halde bana uyun ve emrime itaat edin.”
91- Dediler ki:“Mûsâ bize dönünceye kadar biz, ona ibadetten asla ayrılmayacağız.”
92, 93- (Musa, dönünce) dedi ki: “Ey Hârûn! Sana ne engel oldu da onların sapıttıklarını gördüğün vakit ardımdan gelmedin? Yoksa emrime karşı mı geldin?”
94- Dedi ki:“Ey anamın oğlu! Sakalımı, başımı çekiştirme! Ben, ‘İsrailoğulları arasında tefrika çıkardın ve benim sözüme uymadın’ diyeceğinden korktum.”
90-91. Yani onlar, buzağıyı ilâh edinmekte mazur değildiler. Her ne kadar ona ibadet etmek hususunda (acaba ona ibadet edilir mi türünden) bir şüpheye maruz kalsalar da bu gerçeği değiştirmez. Zira Hârûn, onlara bu işi yapmamalarını emretmiş, bunun kendileri için bir sınama aracı olduğunu bildirmiş, gerçek Rablerinin görünen ve görünmeyen her türlü nimeti bağışlayan ve her türlü zararı gideren Rahmân olduğunu, Yüce Allah’ın onlara peygamberine uymalarını ve buzağıya tapmaktan uzak durmalarını emretmiş olduğunu hatırlattığı halde onlar, bunu kabul etmediler. Aksine:“Mûsâ bize dönünceye kadar biz, ona ibadetten asla ayrılmayacağız.” dediler.
92-93. Daha sonra Mûsâ, kardeşi Hârûn’a yönelip onu kınayarak şöyle dedi:“Ey Hârûn! Sana ne engel oldu da onların sapıttıklarını gördüğün vakit ardımdan gelmedin?” Yanıma gelip bana haber verseydin de ben de hemen onların yanına dönseydim. “Yoksa emrime” daha önce sana söylemiş olduğum: “Kavmim içinde yerime geç, ıslah et, fesatçıların yoluna da uyma.”(el-A’raf, 7/142) şeklindeki sözlerime “karşı mı geldin?” Daha sonra Mûsâ, kardeşi Hârûn’un başını ve sakalını yakalayarak öfke ve sitem ile kendisine doğru çekmeye koyuldu.
94. Bunun üzerine Hârûn, şöyle dedi:“Ey anamın oğlu” O, Mûsâ’nın anne-baba bir kardeşi olduğu halde kalbini yumuşatmak gayesiyle böyle demişti, “Sakalımı, başımı çekiştirme! Ben ‘İsrailoğulları arasında tefrika çıkardın ve benim sözüme uymadın’, diyeceğinden korktum.” Çünkü sen, bana aralarında yokken senin yerime geçmeni emrettin. Eğer senin ardından gelecek olsaydım, senin bana vermiş olduğun bu emri terk etmiş olurdum. O nedenle senin beni kınayacağından korktum. Ayrıca bana, onları başsız ve halifesiz bırakıp gittiğim için “İsrailoğulları arasında tefrika çıkardın” diyeceğinden çekindim. Çünkü aralarında onları gözetecek, onlara halifelik edecek bir kimse olmaması, onların tefrikaya düşmelerine ve onların birliklerinin dağılmasına sebep olurdu. O halde sen beni zalimler topluluğu ile bir tutma ve düşmanların, halimize sevinmelerine sebep olacak bir iş yapma. Mûsâ, kardeşine yaptıklarından -böyle bir şeyi hak etmediğini anladığı için- pişman oldu ve:“Dedi ki: Rabbim, beni de kardeşimi de bağışla. Bizi rahmetine al. Sen rahmet edenlerin en merhametli olanısın.”(el-A’raf, 7/151)
Daha sonra Sâmirî’ye dönerek şunları söyledi:
Aaron had said to them before Moses returned to them: “The making of the calf from gold and its mooing are only to test you, to distinguish the believer from the disbeliever. And your Lord, O people, is Allah, so follow me by worshipping Him alone and obey my command to leave worshipping others besides Him”.
Musa -aleyhisselam- kavmine dönmeden önce Harun onlara şöyle demişti: "Buzağının altından (madeninden) şekillendirilmesi ve böğürmesi, aranızdaki Müminin kâfirden ayrılıp ortaya çıkması için bir imtihandı. Ey Kavmim! Şüphesiz ki Rabbiniz rahmet sahibidir. Size fayda ve zarar vermeye sahip olmayan ilahlarınız gibi değildir. Bu ilahlar size rahmet edemezler. Yalnızca O'na ibadet ederek bana tabi olun. O'ndan başkasına ibadet etmeyi terk ederek emrime itaat edin."
Padahal, sebelum kepulangan Musa kepada mereka, Harun telah berkata memperingatkan kaumnya, "Dalam pembuatan patung anak sapi yang terbuat dari emas dan suaranya ini hanyalah sebagai cobaan bagi kalian, agar tampak siapa di antara kalian yang mukmin dan siapa yang kafir. Sesungguhnya Tuhan kalian -wahai kaumku- ialah Tuhan yang memiliki anugerah rahmat, bukan yang tidak kuasa menolak adanya mudarat atau mendatangkan manfaat, bahkan Dia kuasa untuk mencurahkan rahmat pada kalian. Oleh karena itu, ikutilah aku dalam beribadah hanya kepada-Nya semata dan taatilah perintahku untuk meninggalkan ibadah kepada selain-Nya.”
Harun prohibits them from worship of Calf and the Persistence of the Children of Israel in doing so
Allah, the Exalted, informs of Harun's attempt to prohibit them from worshipping the calf and his telling them that this was only a test for them. He told them that their Lord was the Most Beneficent, Who created everything and decreed for everything its just measure. He is the Owner of the Mighty Throne, the One Who does whatever He wants.
فَاتَّبِعُونِى وَأَطِيعُواْ أَمْرِى
(so follow me and obey my order.) Meaning, "Follow me in that which I am commanding you with and leave that which I forbid you from."
قَالُواْ لَن نَّبْرَحَ عَلَيْهِ عَـكِفِينَ حَتَّى يَرْجِعَ إِلَيْنَا مُوسَى
(They said: "We will not stop worshipping it, until Musa returns to us.") meaning, "We will not cease in our worship of this calf until we hear what Musa has to say about it." So they opposed Harun in this matter and they fought against him, nearly killing him.
After the departure of Moses, Aaron, entrusted with the responsibility of looking after the community, tried to guide his people, but he did not have as much influence over them as Moses did. So they did not desist from their wrongful practice of calf-worship, in spite of Aaron advising them against it. When Aaron’s insistence increased, they expressed their determination to continue. They pointed out that it would be for Moses to take a decision in this matter on his return. Had Aaron acted with sternness, it would have had no effect, because his supporters were few in number. He, therefore, preferred for the time being, to adopt a policy of patience, rather than launch himself on a futile course of action; in the meantime he prayed to God for the reformation of his people.
Orang-orang yang tertipu dengan penyembahan patung anak sapi itu menjawab, "Kami akan terus senantiasa menyembahnya dan tidak meninggalkannya hingga Musa kembali kepada kami."
Ceux qui ont été tentés par l’adoration du Veau dirent: Nous ne cesserons de l’adorer jusqu’à ce que Moïse revienne auprès de nous.
Those who had been tempted through worship of the calf said: “We will continue worshipping it until Moses returns to us”.
Buzağıya ibadet etmek ile imtihan olanlar şöyle dediler: "Musa -aleyhisselam- bize dönene kadar ona ibadet etmeye devam edeceğiz."
Los que habían sido tentados con la adoración del becerro dijeron: “Seguiremos adorándolo hasta que Moisés vuelva”.
Međutim, oni koji su obožavali tele rekli su Harunu, alejhis-selam: “Mi ćemo ipak obožavati ovo tele sve dok nam se ne vrati Musa.”
Những kẻ cố vấn cho việc thờ phượng con bò nói: Chúng tôi cứ vẫn thờ phượng nó cho tới khi Musa quay lại với chúng tôi.
Coloro che vennero ingannati ad adorare il vitello dissero: "Continueremo ad adorarlo finché Mūsā non tornerà da noi."
Nagsabi ang mga sinusulit sa pamamagitan ng pagsamba sa guya: "Hindi kami titigil dito bilang mga nananatili sa pagsamba rito hanggang sa manumbalik sa amin si Moises."
Nagsabi si Moises sa kapatid niyang si Aaron: "Ano ang pumigil sa iyo nang nakakita ka sa kanila na naligaw dahil sa pagsamba sa guya bukod pa kay Allāh?"
Musa bảo người anh trai của mình Harun: Điều gì ngăn anh cản họ khi thấy họ đi lạc trong việc thờ phượng con bò được đúc thay vì Allah?
Mūsā disse a suo fratello Hārūn: "Cosa ti ha impedito quando li hai visti sviati, adorando il vitello all'infuori di Allāh,
What happened between Musa and Harun after Musa returned
Allah informs of what happened when Musa returned to his people and saw the great matter that had taken place among them. With this he became filled with anger and he threw down the Divine Tablets that he had in his hand. Then, he grabbed his brother Harun by his head and pulled him towards himself. We expounded upon this previously in Surat Al-A`raf, where we mentioned the Hadith,
«لَيْسَ الْخَبَرُ كَالْمُعَايَنَة»
(Information is not the same as observation.) Then, he began to blame his brother, Harun, by saying,
مَا مَنَعَكَ إِذْ رَأَيْتَهُمْ ضَلُّواْأَلاَّ تَتَّبِعَنِ
(What prevented you when you saw them going astray; that you followed me not) meaning, "You should have informed me of this matter as soon as it happened."
أَفَعَصَيْتَ أَمْرِى
(Have you then disobeyed my order) "In that which I entrusted to you," referring to Musa's statement,
اخْلُفْنِى فِى قَوْمِى وَأَصْلِحْ وَلاَ تَتَّبِعْ سَبِيلَ الْمُفْسِدِينَ
(Replace me among my people, act in the right way and follow not the way of the mischief-makers.)7:142
قَالَ يَبْنَؤُمَّ
(He (Harun) said: "O son of my mother!") This mentioning of the mother was Harun's attempt to soften Musa's anger, because he was Musa's biological brother and they had the same parents. The mentioning of the mother here is more delicate and profound in bringing about gentleness and mildness. This is why he said,
يَبْنَؤُمَّ لاَ تَأْخُذْ بِلِحْيَتِى وَلاَ بِرَأْسِى
(O son of my mother! Seize (me) not by my beard, nor by my head!) This was Harun's excuse to Musa for being delayed from coming to him and informing him of the great mishap that took place. He said,
إِنِّى خَشِيتُ
(Verily, I feared) meaning, "I was afraid to come after you and inform you of this, because I thought you might accuse me of leaving them alone and causing division between them."
وَلَمْ تَرْقُبْ قَوْلِى
(and you have not respected my word!) This means, "And you did not take care of what I commanded you to do when I left you in charge of them." Ibn `Abbas said, "Harun was respectful and obedient to Musa."
Nakon što se vratio, Musa povika: “Harune, šta te je spriječilo, pa nisi pošao za mnom kad si vidio da su počeli obožavati tele, a ne Svemogućeg Allaha?”
Musa berkata kepada saudaranya Harun, "Apa yang menghalangimu ketika engkau melihat mereka telah sesat dengan menyembah patung anak sapi itu sebagai tuhan selain Allah?
Musa -aleyhisselam- kardeşi Harun'a şöyle dedi: "Onların Yüce Allah'ı bırakıp da buzağıya ibadet ederek sapıttıklarını gördüğün zaman bunu engellemekten seni alıkoyan ne oldu?"
Après son retour, Moïse dit à son frère: Quelle raison t’a empêchée, lorsque tu les as vus s’égarer en adorant le Veau au lieu d’Allah.
Moisés le dijo a su hermano Aarón: “¿Qué fue lo que impidió, cuando los viste desviarse al adorar al becerro en vez de a Al-lah,
Moses said to his brother Aaron: “What was it that stopped you, when you saw them go astray by worshipping the calf besides Allah,
from leaving them and joining me? Did you disobey my order to you when I made you my deputy over them?”
Zašto ih nisi ostavio i zaputio se za mnom? Jesi li se htio suprotstaviti mom naređenju da popravljaš stanje sinova Israilovih i da me mijenjaš?
Engkau harusnya meninggalkan mereka dan menyusulku?! apakah engkau telah sengaja melanggar perintahku ketika menjadikanmu sebagai penggantiku untuk memimpin mereka?!
dejarlos y acompañarme? ¿Desobedeciste mi orden cuando te hice responsable de ellos?
de les délaisser et de me rattraper ? As-tu donc désobéi à mon ordre de me remplacer à leur tête ?
"Onları bırakıp neden arkamdan gelmedin? Yoksa seni onlara vekil tayin ettiğimde emrime karşı mı geldin?"
Musa trách cứ Harun: Sao anh lại bỏ mặc họ không đi theo sự hướng dẫn của em? Sao anh lại làm trái lệnh của em khi em giao quyền trông coi họ cho anh?
di lasciarli e cercarmi? Hai disobbedito ai miei ordini, quando te li ho affidati?"
na hinayaan mo sila at sumunod ka sa akin? Kaya sumuway ka ba sa utos ko sa iyo nang nagtalaga ako sa iyo sa kanila?"
Quando Mūsā afferrò la barba di suo fratello e la sua testa, la tirò per rimproverarlo per il suo comportamento; Hārūn gli disse, calmandolo: "Non afferrare la mia barba né i miei capelli: avevo un motivo per restare con loro; temevo di lasciarli da soli per timore che si dividessero. Dirai, in quel caso, che sarei stato io ad averli divisi, e di non aver rispettato la tua raccomandazione di vegliare su di loro".
Noong dumaklot si Moises sa balbas ng kapatid niya at ulo nito, habang hinihila ito tungo sa kanya habang nagmamasama rito sa ginawa nito, nagsabi sa kanya si Aaron habang nagsusumamo sa kanya: "Huwag kang dumaklot sa balbas ko ni sa buhok ng ulo ko sapagkat tunay na mayroon akong isang maidadahilan sa pananatili ko kasama nila. Nangamba ako, kung iniwan ko sila nang sila-sila, na magkahati-hati sila saka magsabi kang tunay na ako ay naghati-hati sa pagitan nila at tunay na ako ay hindi nag-ingat sa tagubilin mo sa kanila."
Khi Musa nắm râu và đầu của người anh trai - Harun và lôi đi và trách cứ sao lại làm như thế thì Harun phân trần: Em chớ nắm râu và tóc của anh, thật ra anh có lý do cho việc ở cùng với họ. Quả thật, anh đã sợ rằng nếu bỏ lại họ một mình thì họ sẽ chia rẽ nhau để rồi em sẽ nói anh là người chia rẽ giữa họ và anh đã không làm theo lời dặn của em.
Zatim je Musa, alejhis-selam, iz ljutnje, dohvatio Haruna za bradu i za kosu, vukući ga sebi, na šta je Harun rekao, pokušavajući da ga odobrovolji: “Brate moj, ne vuci me za bradu i za kosu! Ja imam opravdanje što sam ostao sa njima. Plašio sam se ako pođem za tobom da će se podvojiti i da ćeš ti reći: ‘Ostavio si sinove Israilove razjedinjene, nisi im posvećivao pažnje i poslušao moju oporuku!’”
Moisés tomó a su hermano por su barba regañándolo por lo que hizo, y entonces Aarón le dijo, buscando su compasión: “No tires de mi barba y de mi cabello, porque tuve una razón para quedarme con ellos. Temí que si los dejaba solos se dispersarían, entonces dirías que los separé y que no mantuve tu orden”.
C’est alors que Moïse empoigna la barbe et la tête de son frère et le tira vers lui en signe de réprobation. Aaron protesta en ces termes afin de le calmer: Ne me saisis ni par la barbe ni par les cheveux car je suis resté parmi eux pour une excuse valable: j’ai en effet craint que si je les laisse livrés à eux-mêmes, ils ne se divisent. Tu m’aurais alors reproché cette division et d’avoir manqué à la promesse que je t’avais faite.
Moses took his brother severely to task. Aaron explained that it was not that he had not tried to reform the people, or that he had reconciled himself to their ignorance. On the contrary, he had tried with all the force at his command to dissuade them from adopting such idolatrous practices. However, the problem was that the majority of the people had been influenced by Samiri’s guile and had become his supporters. When Aaron persisted, they were ready to fight and shed blood. Therefore, he was afraid that if he continued his efforts, there would be strife and bloodshed within the community. Aaron said that when matters had reached this stage, he had to choose between two alternatives: either internal strife or postponement of the issue till Moses’ return. Aaron adopted the second alternative as being the more advisable. In many instances, to avoid bloodshed, remaining non-commital is a better option, for the other option may prove to be greater evil.
When Moses took his brother by his beard and head, dragging him and scolding him for what he did, Aaron said to him, seeking his compassion: “Do not hold my beard and the hair on my head, for I have a reason for staying with them. I feared if I leave them alone they will disperse, then you will say I split them apart and that I did not maintain your bequest regarding them”.
Musa -aleyhisselam- kardeşinin yaptıklarını kınayarak saçından ve sakalından tutup kendisine doğru çekiştirmiş, Harun da ondan şefkat bekleyerek şöyle demiştir: "Saçımı ve sakalımı tutup çekiştirme, benim onlarla birlikte kalmamda bir mazeretim vardı. Onları yalnız başlarına bıraktığımda ayrılığa düşmelerinden korktum. Sonra bana: Onların arasını ayırdığımı, onlar hakkında vasiyetini tutmadığımı söyleyecektin."
Ketika Musa memegang jenggot dan kepala saudaranya dan menariknya sebagai bentuk pengingkaran terhadap perbuatannya, Harun lalu berkata kepadanya untuk menenangkannya, "Janganlah engkau memegang jenggot dan juga rambutku karena aku memiliki alasan kenapa aku tetap bersama mereka. Aku sungguh khawatir bila meninggalkan mereka, mereka akan berpecah belah, sehingga engkau akan mengatakan padaku bahwa aku telah memecah belah mereka dan tidak menjaga wasiat yang engkau berikan."
Musa lalu berkata kepada as-Sāmiriy, "Apa tujuanmu wahai as-Sāmiriy? Apa yang mendorongmu untuk melakukan yang demikian ini?"
Moisés u le dijo al samaritano: “¿Cuál es tu objetivo, samaritano? ¿Qué te hizo hacer lo que hiciste?”
Musa se utom obrati Samiriji: “Šta te ponukalo da zavedeš sinove Israilove i načiniš im tele koje su počeli obožavati?”
Puis Moïse dit au Samaritain: Pourquoi avoir agi ainsi ?
"Musa berkata, 'Apakah yang mendorongmu (berbuat demi-kian) hai Samiri?' Samiri menjawab, 'Aku mengetahui sesuatu yang mereka tidak mengetahuinya, maka aku ambil segenggam dari jejak rasul lalu aku melemparkannya. Dan demikianlah nafsuku membujukku.' Musa berkata, 'Pergilah kamu, maka sesungguhnya bagimu di dalam kehidupan di dunia ini (hanya dapat) mengatakan, 'Janganlah menyentuh(ku).' Dan sesungguhnya bagimu hukuman (di akhirat) yang kamu sekali-kali tidak dapat menghindarinya, dan lihatlah tuhanmu itu yang kamu tetap menyembahnya. Se-sungguhnya kami akan membakarnya, kemudian kami sungguh-sungguh akan menghamburkannya ke dalam laut (berupa abu yang berserakan)'." (Thaha: 95-97).
(95-96) Ada apa denganmu wahai Samiri hingga berbuat apa yang telah engkau lakukan? Dia menjawab, ﴾ بَصُرۡتُ بِمَا لَمۡ يَبۡصُرُواْ بِهِۦ ﴿ "Aku mengetahui sesuatu yang mereka tidak mengetahuinya," yaitu Jibril عليه السلام yang menunggang kuda. Ia sempat menyaksikan Jibril ketika mereka keluar dari laut dan tenggelamnya Fir'aun dan pasu-kannya, berdasarkan pada penjelasan para ulama tafsir.﴾ فَقَبَضۡتُ قَبۡضَةٗ مِّنۡ أَثَرِ ﴿ "Maka aku ambil segenggam dari jejak," telapak kaki kudanya. Lalu aku melemparkan genggaman itu pada anak sapi.﴾ وَكَذَٰلِكَ سَوَّلَتۡ لِي نَفۡسِي 96 ﴿ "Dan demikianlah nafsuku membujukku," agar aku menggenggamnya dan menyebarkannya. Maka jadilah apa yang telah terjadi.
(97) Musa berkata, "Pergilah kamu." Maksudnya, menjauh-lah dariku dan menghindarlah dariku, ﴾ فَإِنَّ لَكَ فِي ٱلۡحَيَوٰةِ أَن تَقُولَ لَا مِسَاسَۖ ﴿ "maka sesungguhnya bagimu di dalam kehidupan di dunia ini (hanya dapat) mengatakan, 'Janganlah menyentuh(ku)," maksudnya, engkau dikenai hukuman di dunia, berupa tidak boleh ada seorang pun yang mendekatimu atau menyentuhmu, bahkan (jika ada) orang yang ingin mendekatimu, niscaya kami mengatakan kepadanya, "Janganlah menyentuh dan mendekat kepadaku." Sebagai sanksi atas tindakannya, di mana dia menyentuh sesuatu yang tidak disen-tuh oleh selainnya dan mengadakan sesuatu yang tidak diadakan oleh orang lain.
﴾ وَإِنَّ لَكَ مَوۡعِدٗا لَّن تُخۡلَفَهُۥۖ ﴿ "Dan sesungguhnya bagimu hukuman (di akhirat) yang kamu sekali-kali tidak dapat menghindarinya." Engkau diberi balasan atas amalanmu, yang baik dan yang buruk. ﴾ وَٱنظُرۡ إِلَىٰٓ إِلَٰهِكَ ٱلَّذِي ظَلۡتَ عَلَيۡهِ عَاكِفٗاۖ ﴿ "Dan lihatlah tuhanmu itu yang kamu tetap menyembahnya," yaitu anak sapi, ﴾ لَّنُحَرِّقَنَّهُۥ ثُمَّ لَنَنسِفَنَّهُۥ فِي ٱلۡيَمِّ نَسۡفًا 97 ﴿ "se-sungguhnya kami akan membakarnya, kemudian kami sungguh-sungguh akan menghamburkannya ke dalam laut (berupa abu yang berserakan)." Musa pun melakukannya. Sekiranya ia benar-benar tuhan, ia pasti dapat membela diri dari orang yang akan berniat mengganggunya dan berusaha menghancurkannya. Sungguh (kecintaan menyem-bah) anak sapi telah meresap pada hati Bani Isra`il. Maka Musa ingin memusnahkannya dalam keadaan mereka menyaksikannya dengan cara yang membuatnya tidak mungkin lagi dikembalikan ke wujudnya semula, yaitu dengan membakar dan menumbuknya serta menyebarkannya ke dalam laut dan menghamburkannya. Supaya cinta yang melekat pada hati mereka lenyap, sebagaimana wujud aslinya pun hilang. Sebab, membiarkannya tetap utuh akan menimbulkan fitnah. Pasalnya, di dalam jiwa terdapat bisikan kuat yang menyeru kepada kebatilan.
Manakala sudah menjadi jelas kebatilannya bagi mereka, maka Musa memberitahukan kepada mereka tentang Dzat yang berhak disembah satu-satunya, tiada sekutu bagiNya. Musa berkata,
How As-Samiri made the Calf
Musa said to As-Samiri, "What caused you to do what you did What presented such an idea to you causing you to do this" Muhammad bin Ishaq reported from Ibn `Abbas that he said, "As-Samiri was a man from the people of Bajarma, a people who worshipped cows. He still had the love of cow worshipping in his soul. However, he acted as though he had accepted Islam with the Children of Israel. His name was Musa bin Zafar." Qatadah said, "He was from the village of Samarra."
قَالَ بَصُرْتُ بِمَا لَمْ يَبْصُرُواْ بِهِ
((Samiri) said: "I saw what they saw not.") This means, "I saw Jibril when he came to destroy Fir`awn."
فَقَبَضْتُ قَبْضَةً مِّنْ أَثَرِ الرَّسُولِ
(so I took a handful (Qabdah) from the print of the messenger) This means from the hoof print of his (Jibril's) horse. This is what is well-known with many of the scholars of Tafsir, rather most of them. Mujahid said,
فَقَبَضْتُ قَبْضَةً مِّنْ أَثَرِ الرَّسُولِ
(so I took a handful (Qabdah) from the print of the messenger) "From under the hoof of Jibril's horse." He also said, "The word Qabdah means a palmful, and it is also that which is grasped by the tips of the fingers." Mujahid said, "As-Samiri threw what was in his hand onto the jewelry of the Children of Israel and it became molded into the body of a calf, which made a light moaning sound. The wind that blew into it was the cause of its sound." Thus, he said,
فَنَبَذْتُهَا
(and I threw it.) This means, "I threw it along with those who were throwing (jewelry)."
وَكَذلِكَ سَوَّلَتْ لِى نَفْسِى
(Thus my inner self suggested to me.) This means that his soul considered it something good and it was pleasing to his self.
The Punishment of As-Samiri and the burning of the Calf Thereupon,
قَالَ فَاذْهَبْ فَإِنَّ لَكَ فِى الْحَيَوةِ أَن تَقُولَ لاَ مِسَاسَ
((Musa) said: "Then go away! And verily, your (punishment) in this life will be that you will say: `Touch me not."') This means, "Just as you took and touched what was not your right to take and touch of the messenger's foot print, such is your punishment in this life, that you will say, `Do not touch (me)."' This means, "You will not touch the people and they will not touch you."
وَإِنَّ لَكَ مَوْعِداً
(and verily, you have a promise) This means on the Day of Resurrection.
لَّن تُخْلَفَهُ
(that will not fail.) you will have no way to escape it. Qatadah said,
أَن تَقُولَ لاَ مِسَاسَ
(that you will say: `Touch me not.') "This is referring to a punishment for them and their remnants (i.e. those who have their disease) today still say `Do not touch."' Concerning Allah's statement,
وَإِنَّ لَكَ مَوْعِداً لَّن تُخْلَفَهُ
(and verily, you have a promise that will not fail.) Al-Hasan, Qatadah and Abu Nahik said, "You will not be absent from it."
وَانظُرْ إِلَى إِلَـهِكَ
(And look at your god) that which you worshipped,
الَّذِى ظَلْتَ عَلَيْهِ عَاكِفاً
(to which you have been devoted.) that which you established worship of, which was the calf.
إِنَّمَآ إِلَـهُكُمُ اللَّهُ الَّذِى لا إِلَـهَ إِلاَّ هُوَ وَسِعَ كُلَّ شَىْءٍ عِلْماً
(Your God is only Allah, there is no God but Him. He has full knowledge of all things.) Musa was saying to them, "This is not your god. Your God is only Allah, the One Whom there is no true God except Him. Worship is not befitting to anyone except Him. For everything is in need of Him and everything is His servant. Concerning the statement,
وَسِعَ كُلَّ شَىْءٍ عِلْماً
(He has full knowledge of all things.) The word `Ilm (knowledge) is in the accusative case for distinction. It means that He is the All-Knower of everything.
أَحَاطَ بِكُلِّ شَىْءٍ عِلْمَا
((Allah) surrounds all things in (His) knowledge. ) 65:12 And He says,
وَأَحْصَى كُلَّ شَىْءٍ عَدَداً
(And (He) keeps count of all things.) 72:28 Therefore,
لاَ يَعْزُبُ عَنْهُ مِثْقَالُ ذَرَّةٍ
(Not even the weight of a speck of dust escapes His knowledge.) 34:3 He also says,
وَمَا تَسْقُطُ مِن وَرَقَةٍ إِلاَّحَبَّةٍ فِى ظُلُمَـتِ الاٌّرْضِ وَلاَ رَطْبٍ وَلاَ يَابِسٍ إِلاَّ فِى كِتَـبٍ مُّبِينٍ
(Not a leaf falls, but He knows it. There is not a grain in the darkness of the earth nor anything fresh or dry, but is written in a Clear Record.) 6:59 And He says,
وَمَا مِن دَآبَّةٍ فِي الاٌّرْضِ إِلاَّ عَلَى اللَّهِ رِزْقُهَا وَيَعْلَمُ مُسْتَقَرَّهَا وَمُسْتَوْدَعَهَا كُلٌّ فِى كِتَابٍ مُّبِينٍ
(And no moving creature is there on earth but its provision is due from Allah. And He knows its dwelling place and its deposit. All is in a Clear Book.) 11:6 The Ayat that mention this are numerous.
95- “Senin maksadın nedir, ey Sâmirî?” dedi.
96- Dedi ki:“Onların görmediklerini ben gördüm. Onun için elçinin (atının ayak) izinden bir avuç aldım ve onu (buzağının üzerine) attım. Nefsim bana bu şekilde (yapmamı) hoş gösterdi.”
97- Dedi ki:“Haydi git, çünkü sen hayatta oldukça: ‘Ne siz bana dokunun, ne ben size dokunayım’ diyeceksin. Senin için asla ertelenmeyecek bir (azap) vadesi vardır. Şimdi şu tapınıp durduğun ilâhına iyi bak! Andolsun biz onu yakacağız, sonra da darmadağın edip denize savuracağız.”
95-96. “Senin maksadın nedir ey Sâmirî?” Yani sen bu işi ne diye yaptın? Bunun üzerine Sâmirî şunları söyledi: “Onların görmediklerini ben gördüm.” Gördüğü, İsrailoğulları denizden çıkıp da Firavun ve askerleri suda boğulduklarında -müfessirlerin dediklerine göre- bir at üzerinde olan Cebrail idi. “Onun için elçinin” atının toynağının “izinden bir avuç” toprak “aldım ve onu” buzağının üzerine “attım. Nefsim bana bu şekilde (yapmamı)” o toprağı alıp sonra da oraya atmayı “hoş gösterdi.” Ve olanlar oldu.
97. Mûsâ da ona “dedi ki: Haydi git” benden uzak dur. “Çünkü sen hayatta oldukça: Ne siz bana dokunun, ne ben size dokunayım, diyeceksin.” Yani senin dünya hayatındaki cezan şu olacaktır: Kimse sana yaklaşmayacağı gibi kimse sana dokunmayacaktır da. Hatta sen, sana yaklaşmak isteyenlere bile: Bana dokunma, bana yaklaşma, diyeceksin. Bu ise onun yaptığının bir cezasıdır. Zira başkasının elinin değmediği şeye onun eli değmişti ve başkasının yapmadığı bir işi o yapmıştı. “Senin için asla ertelenmeyecek bir (azap) vadesi vardır.” O vade gelince hayır ve şer tüm amelinin karşılığı sana verilecektir. “Şimdi şu tapınıp durduğun ilâhına” yani buzağıya “iyi bak! Andolsun biz onu yakacağız, sonra da darmadağın edip denize savuracağız.” Mûsâ, bu dediğini yaptı. Eğer bu buzağı gerçekten bir ilâh olsaydı, kendisine bu şekilde bir zarar verecek ve onu yok edecek olana karşı kendisini savunurdu. Buzağının sevgisi, İsrailoğullarının kalbine adeta içirilmişti. Onun için Mûsâ aleyhisselam, bir daha geri iade edilmesi mümkün olmayacak bir şekilde gözleri önünde onu büsbütün imha etmek istemişti. Onu yakmak, un ufak edip denizde rüzgara karşı savurmak suretiyle cismi yok olduğu gibi sevgisinin de İsrailoğullarının kalplerinden yok olmasını istemişti. Çünkü buzağının olduğu gibi bırakılması ayrı bir imtihan olurdu. Zira insanların nefislerinde batıla çağıran ciddi bir eğilim vardır.
srailoğulları, onun ilâhlığının batıl olduğunu açıkça görünce Mûsâ, kendisine hiçbir şekilde ortak koşulmaksızın tek olarak ibadete kimin layık olduğunu haber vermek üzere şunları söyledi:
Musa -aleyhisselam- Samiri'ye şöyle dedi: "Senin bu yaptığın nedir ey Samiri? Seni bunu yapmaya iten nedir?" dedi.
Moses (peace be upon him) said to Samiri: “What is your matter, O Samiri? What made you do what you did?”
Mūsā pace a lui disse ad Al-Samirì: "Cosa ti è successo, Al-Samirì? Chi ti ha spinto a fare quello che hai fatto?"
Nagsabi si Moises – sumakanya ang pagbati ng kapayapaan – sa Sāmirīy: "Kaya ano ang punto mo, O Sāmirīy? Ano ang nagtulak sa iyo sa ginawa mo?"
Musa nói với Samiri: Mục đích của ngươi là gì trong việc đúc ra con bò, mục tiêu nào bắt ngươi làm như thế?
Nagsabi ang Sāmirīy kay Moises – sumakanya ang pagbati ng kapayapaan: "Nakakita ako ng hindi nila nakita sapagkat nakita ko si Anghel Gabriel sakay ng isang kabayo. Kumuha ako ng isang dakot mula sa alabok mula sa bakas ng kabayo niya saka itinapon ko iyon sa mga tinunaw na hiyas na hinulma sa anyo ng isang guya kaya nakabuo buhat doon ng isang guyang estatwa na mayroon itong pag-unga. Gayon pinaganda para sa akin ng sarili ko ang ginawa ko."
Al-Samirì disse a Mūsā, pace a lui: "Ho visto ciò che loro non hanno visto: Ho visto Jibrīl su un cavallo, e ho preso un pugno di terra sulla quale vi era l'orma del suo cavallo, e l'ho gettata sul calco d'oro della forma di vitello, e da quello sorse un vitello il cui corpo emetteva un muggio, e così la mia anima mi ha abbellito ciò che ho fatto.
Commentary
بَصُرْتُ بِمَا لَمْ يَبْصُرُوا بِهِ (I perceived something they perceived not - 20:96) The reference here is to Jibra'il (علیہ السلام) . There is a tradition that he was present on his horse at the river crossing when, the Bani Isra'il having crossed it safely to the other side, the Pharaoh and his army entered the river in pursuit of the fugitives. There is another tradition that after Sayyidna Musa (علیہ السلام) had crossed the river Sayyidna Jibra'il came to him riding a horse to invite him to go to the Tur mountain. At that time Samiri alone, and no one else, saw him and the reason, according to a tradition of Sayyidna Ibn ` Abbas ؓ ، was that he was nourished by Jibra'il when his mother had left him in the cave, and knew him well. (Bayan ul-Qur’ an)
فَقَبَضْتُ قَبْضَةً مِّنْ أَثَرِ الرَّسُولِ (So I picked up a handful of dust from under the foot of the messenger.- 20:96) The رَسُول word (messenger) refers to Jibra'il (علیہ السلام) The Shaitan planted the idea in the heart of Samiri that the earth under the hoofs of the mount of Jibra'il must somehow contain signs of life and he should pick up some of it - which he did. According to the tradition of Sayyidna Ibn ` Abbas ؓ
القی فی روعہٖ انَّہ ، لا یلقیھا علی شییء فہقُول کن کذا، الَّا کان
(The thought occurred to Samiri was that if he sprinkled this earth on something and uttered the words, "You become so and so", it will change its original form and become "so and so." )
It is also related by some exegetes that Samiri observed that grass sprouted unfailingly in the earth under the hoofs of the horse of Jibra'il (علیہ السلام) from which he deduced that it contained traces of life. (کذا فی الکمالین). The same explanation is adopted by Ruh ul-Ma` ani on the authority of Tabi'in and majority of commentators, and it includes comments on doubts expressed by some skeptics فَجِزَاہُ اللہ خیر الجزاء . (Bayanul-Qur۔ an)
Later on he moulded the ornaments, which the Bani Isra'il had thrown in the pit, in the shape of a calf and sprinkled the earth on it. By a miracle of Allah it developed signs of life and could even make a sound. The detailed story of Samiri and his calf has been given in (hadith ul-futun) in earlier pages of this volume.
Samiri nói với Musa: Tôi nhìn thấy những gì mà họ không thấy, quả thật tôi đã thấy đại Thiên Thần Jibril trên một con ngựa, tôi đã hốt một nắm đất từ dấu chân ngựa của ngài và ném lên con bò đã được đúc bằng vàng nữ trang, lập tức thân con bò phát ra tiếng kêu như bò rống. Đó là do tâm trí tôi xúi giục tôi làm như vậy.
As-Sāmiriy berkata kepada Musa -'alaihissalām-, "Aku melihat sesuatu yang mereka tidak melihatnya, sungguh aku telah melihat Malaikat Jibril berada di atas seekor kuda, lalu aku mengambil segenggam tanah dari jejak kaki kudanya, kemudian melemparkannya ke dalam perhiasan-perhiasan yang terbentuk dalam rupa patung anak sapi sehingga membuatnya menjadi satu patung berjasad dan mengeluarkan suara. Demikianlah hawa nafsuku menganggap baik apa yang aku lakukan."
Samirija odgovori: “Ono što drugi nisu vidjeli, ja sam vidio! Vidio sam Džibrila, alejhis-selam, da jaše na konju, pa sam uzeo šaku zemlje ispod kopita Džibrilova konja koju sam bacio na ono zlato u liku teleta, zatim je od toga postalo tele koje muče. Eto tako me je moja zločesta duša navratila na zlodjelo.”
Il répondit: Je voyais ce qu’ils ne voyaient pas puisque j’ai vu Gabriel sur sa jument et j’ai prélevé une poignée de terre de la trace laissée par les sabots de la jument puis l’ai jetée sur les bijoux qui ont été fondus afin d’en façonner la forme d’un veau. C’est alors que le corps mugissant d’un veau prit forme et c’est ce résultat que mon âme m’a embelli.
Samiri said to Moses (peace be upon him): “I saw what they did not see: I saw Gabriel on a horse, so I took a handful of soil from the footsteps of his horse and threw it on melted jewellery which was moulded into the form of a calf. From this, the body of a calf with a mooing sound was formed. And this is how my soul made what I did appealing to me”.
Samiri, Musa -aleyhisselam-'a şöyle dedi: "Onların görmediğini gördüm. Cebrail'i atın üzerinde gördüm ve atının ayak izinin olduğu topraktan bir avuç aldım. Kendisinden buzağı heykeli yapılan erimiş süs eşyalarının üzerine attım. Sonra ondan böğüren buzağı şekli ortaya çıktı. Nefsim yaptığım şeyi bana güzel gösterdi."
El samaritano le respondió a Moisés u: “Vi lo que ellos no vieron: Vi a Gabriel en un caballo, así que tomé un puñado de tierra de las huellas de su caballo y lo arrojé sobre las joyas derretidas que se moldearon en forma de becerro. A partir de esto, se formó el cuerpo de un becerro que emitía un sonido como el del mugido. Así es como mi alma me lo sugirió”.
Moisés u le dijo al samaritano: “Vete, porque está escrito para ti que dirás mientras vivas: 'No debo tocar ni ser tocado'. Vivirás como un marginado, y tienes una cita ineludible en el Día del Juicio en el que rendirás cuentas y serás castigado. Al-lah nunca romperá esta promesa contigo. Y mira a tu becerro que has hecho tu divinidad y que continuaste adorando en vez de a Al-lah. Lo quemaremos en el fuego hasta que se derrita, luego lo dispersaremos en el mar hasta que no quede rastro de él.
Musa berkata kepada as-Sāmiriy, "Pergilah engkau! Sungguh dalam kehidupan ini engkau hanya dapat mengatakan, 'Aku tidak akan menyentuh dan tidaklah disentuh', agar engkau hidup terasing. Engkau pasti akan mendapatkan apa yang telah dijanjikan pada hari Kiamat kelak untuk dihisab dan diberikan hukuman, dan Allah tidak akan menyelisihi janji itu. Lalu lihatlah patung anak sapi yang engkau jadikan tuhanmu itu dan terus menyembahnya sebagai tuhan selain Allah, kami pasti akan membakarnya dengan api hingga hancur dan menjadi abu, lalu menghamburkan abunya ke dalam lautan secara berserakan agar ia tidak memiliki jejak apa pun."
Musa mu reče: “Gubi se odavde! Bit ćeš kažnjen time što ćeš živjeti sām, izopćen i zanemaren, a i time što ćeš cijelog života govoriti: ‘Neka me niko ne dotiče! Neka me niko ne dotiče!' K tome, čeka te kazna na ahiretu: Allah će te kazniti zbog golemog zločina koji si učinio navodeći sinove Israilove da obožavaju tele. Evo, pogledaj ovo tele koje ste obožavali, a ne Svevišnjeg Allaha: spalit ćemo ga, nesumnjivo, i njegov pepeo rasuti po moru.”
Moses (peace be upon him) said to Samiri: “Go, for it is written for you that you will say as long as you live: ‘I am not to touch or be touched’. You will live as an outcast, and you have a promised time on the Day of Judgment in which you will be reckoned and punished. Allah will never break this promise with you. And look towards your calf which you had made your god and which you continued to worship besides Allah. We shall burn it in a fire until it melts, then we shall scatter it into the sea until no trace of it remains.
Musa -aleyhisselam-, Samiri'ye şöyle dedi: "Haydi git, hayatta olduğun sürece ‘’bana dokunmayın’’ diyerek gezeceksin. Terk edilmiş/dışlanmış olarak yaşayacaksın. Kıyamet gününde hesaba çekilip cezalandırılacağın bir gün vardır. Yüce Allah bu vaadinden dönmez. Allah'tan başka ilah olarak edindiğin ve kendisine ibadet ettiğin buzağıya bak. Eriyene kadar ateş yakacağım ve ondan bir eser kalmayana kadar onu denize savuracağım."
Moïse dit au Samaritain: Pars donc. Ta punition sera que tu dises ta vie durant « Je ne toucherai personne et personne ne me touchera ». Tu vivras ainsi rejeté et de surcroît, il t’est fixé un rendez-vous le Jour de la Résurrection, afin que tu rendes des comptes et que tu sois puni et Allah ne manquera pas ce rendez-vous. Regarde maintenant le veau que tu as pris comme divinité et que tu adorais à la place d’Allah: nous le brûlerons jusqu’à ce qu’il fonde dans sa totalité puis nous disperserons ses restes dans la mer jusqu’à ce qu’il n’en reste aucune trace.
Musa nói với Samiri: Ngươi hãy cút đi, và suốt cuộc đời này, ngươi phải chịu một hình phạt rằng ngươi sẽ nói với mọi người: đừng chạm đến tôi và tôi không chạm đến các người, tức ngươi sẽ sống đời sống bị ruồng bỏ. Và sau này ngươi sẽ phải đối mặt với sự hứa hẹn cho việc trừng phạt vào Ngày Phán Xét. Chắc chắn Allah sẽ không bao giờ thất hứa. Và bây giờ ngươi hãy nhìn bọn ta sẽ làm gì với con bò mà ngươi đã lấy nó làm thần linh thờ phượng ngoài Allah, bọn ta sẽ đốt nó thành tro và đem vãi xuống biển không để bất cứ dấu vết nào của nó còn sót lại.
Mūsā, pace a lui, disse ad Al-Samirì: "Vai, fai ciò che vuoi, nessuno ti toccherà, finché sei vivo; avrai il diritto di dire ciò che vuoi: non verrai toccato e non mi toccherai; vivrai ripudiato, e ti attende un appuntamento, nel Giorno del Giudizio, in cui verrai giudicato e punito. Allāh non mancherà a questo appuntamento. Osserva il vitello che hai considerato un idolo, e che hai adorato all'infuori di Allāh: lo bruceremo nel fuoco finché non si scioglierà, dopodiché lo getteremo in mare, finché non ne resterà più alcuna traccia"
Nagsabi si Moises – sumakanya ang pagbati ng kapayapaan – sa Sāmirīy: "Kaya umalis ka mismo sapagkat tunay na ukol sa iyo na magsabi hanggat nanatili kang buhay: 'Hindi ako sumasaling at hindi ako sinasaling,' kaya mabubuhay kang itinataboy." Tunay na ukol sa iyo ay isang ipinangako sa Araw ng Pagbangon, na tutuusin ka roon at parurusahan ka. Hindi sisira sa iyo si Allāh sa ipinangakong ito. Tumingin ka sa guya mo na ginawa mong sinasamba mo at nanatili ka sa pagsamba niyan bukod pa kay Allāh, talagang magpapaningas nga kami riyan ng apoy hanggang sa malusaw, pagkatapos talagang magkakalat nga kami niyan sa dagat hanggang sa walang matirang bakas para riyan.
لَكَ فِي الْحَيَاةِ أَن تَقُولَ لَا مِسَاسَ
For your fate in this life is to say: 'Do not touch me'.- 20:97
The punishment proposed by Sayyidna Musa (علیہ السلام) for Samiri in this world was that everyone should sever all contacts with him and not to come near him, and he too was commanded not to touch anyone. Thus he was condemned to spend the rest of his life away from all social contacts - like a wild animal. Whether this punishment was awarded to him by Sayyidna Musa (علیہ السلام) by means of a law which was binding on Samiri as well as on the Bani Isra'il, or whether Samiri was smitten by some peculiar affliction which deterred people from making any physical contact with him, is not known. Some traditions have it that Sayyidna Musa (علیہ السلام) had laid a curse on Samiri so that if anyone touched him then both the parties came down with fever (Ma` alim). Thus he spent all his life hiding from people and whenever he saw someone approaching him, he would call out لَامِسَاسَ (Don't touch me). It is mentioned in Ruh ul-Ma` ani on the authority of Al-Bahr ul-Muhit that initially Sayyidna Musa (علیہ السلام) had intended to execute Samiri but Allah stopped him because Samiri was a very generous person and helped people who were in distress.
The word لَنُحَرِّقَنَّہ، means "we will certainly burn it". Here the question arises: how could the calf which was carved from gold and silver be burnt, because these metals when subjected to extreme heat are melted but are not reduced to ashes. Several possibilities have been advanced. The first is that after signs of life appeared in it, the calf ceased to be a figure of gold and silver and became an animal of flesh and blood in which case it could be slaughtered and burnt. The second explanation is that it could be filed with a rasp into very minute particles of dust (Ad-Dur al-Manthur). A third explanation is that it could be burnt by means of some chemical device (Rub u1-Ma` ani). There is yet a fourth explanation, namely that the calf could be burnt by some miracle (Bayanul-Qur’ an).
Tanging ang sasambahin ninyo ayon sa karapatan, O mga tao, ay si Allāh na walang sinasamba ayon sa karapatan maliban pa Siya. Sumaklaw Siya sa bawat bagay sa kaalaman kaya walang nakaaalpas sa Kanya – kaluwalhatian sa Kanya – na isang kaalaman sa isang bagay.
In verità, la vostra vera divinità – o gente – è Allāh, non vi è altra divinità all'infuori di Lui: Egli è L'Onnisciente, nessuna conoscenza Gli sfugge, gloria Sua.
Quả thật, Đấng Thờ Phượng đích thực của các ngươi - hỡi nhân loại - chỉ một mình Allah mà thôi, Ngài là Đấng mà không có đấng thờ phượng nào khác ngoài Ngài, Ngài là Đấng với nguồn kiến thức bao la bao trùm tất cả mọi vật, mọi sự việc, không có bất cứ điều gì nằm ngoài kiến thức của Ngài.
"Sesungguhnya Tuhanmu hanyalah Allah, yang tidak ada tuhan (yang berhak disembah) selain Dia. PengetahuanNya meli-puti segala sesuatu." (Thaha: 98).
(98) Maksudnya, tidak ada sesembahan (yang berhak di-sembah) kecuali WajahNya Yang Mulia. Tidak boleh disembah, dicintai, diharap, ditakuti, diseru kecuali Dia. Dia-lah Dzat yang sempurna yang mempunyai nama-nama yang baik dan sifat-sifat yang tinggi, yang ilmuNya meliputi segala sesuatu, yang tidak ada satu pun kenikmatan pada manusia melainkan (pasti) bersumber dariNya, tidak sanggup menyingkirkan kejelekan kecuali Dia. Tidak ada tuhan yang berhak disembah kecuali Dia, dan tidak ada sesembahan yang berhak disembah selainNya.
Ô gens, le seul Dieu méritant d’être adoré est Allah et aucune autre divinité. Il enveloppe tout de Sa connaissance et rien ne Lui échappe.
Sungguh, Tuhan kalian yang berhak disembah -wahai manusia- hanyalah Allah yang tiada tuhan yang pantas disembah selain-Nya, pengetahuan-Nya meliputi segala sesuatu, tidak ada satu pengetahuan pun yang Dia tidak ketahui.
O ljudi, samo je Allah dostojan da Mu se robuje, On je vaš jedini Bog, Jedan Jedini, Koji nema saučesnika! On Svojim znanjem sve obuhvata, ništa Mu ne može umaknuti i ništa Mu nije nepoznato.
When Moses came to know that Samiri was the leader behind this episode, he made enquiries of him. Samiri cunningly made excuses and said that whatever he had done was done under the influence of divine inspiration (kashf) and that some earth taken from the footprint of the Prophet Moses himself had been included in the idol as being auspicious. Samiri’s attempt to deceive Moses and at the same time win cheap popularity in his community cast a more serious light upon his crime. For his sins, God punished him (according to the Bible) with the disease of leucoderma, with additional punishment to be meted out to him in the life hereafter. His body became so obnoxious that people used to shun him. He became the most hated person in his community. In order to cleanse the Israelites’ minds of the false impression they had formed of the greatness of the calf deity, Moses burnt it before their eyes and floated the ashes in the sea.
98- Sizin ilâhınız ancak Allah’tır ki ondan başka (hak) ilâh yoktur. O’nun ilmi her şeyi kuşatmıştır.
98. Yani O’nun yüce zatından başka hak mabud yoktur. O’nun dışında sevilerek ilâh edinilecek, muhabbet duyulacak, hayrı umulup şerrinden korkulacak, dua ve niyazda bulunulacak hiç kimse yoktur. Çünkü en güzel isimler, en yüce sıfatlar yalnızca O’nundur. İlmi her şeyi kuşatan, yalnızca O’dur. Kulların sahip olduğu bütün nimetleri bağışlayan sadece O’dur. Kötülüğü de O’ndan başka hiç kimse def edemez. O halde O’ndan başka hak ilâh yoktur, O’nun dışında hak mabud yoktur.
Your true god, O people, is Allah only, besides whom there is no true god. He has encompassed everything in His knowledge; only He knows everything and nothing escapes His awareness”.
-Ey İnsanlar!- Muhakkak ki hak olan mabudunuz kendisinden başka hak ilah olmayan Allah'tır. İlmi ile her şeyi kuşatmıştır. Allah -Subhanehu ve Teâlâ-'ya hiçbir şeyin ilmi gizli kalmaz.
Pueblo, su verdadera divinidad es solo Al-lah. No existe otro dios aparte de Él que deba ser adorado. Él lo abarca todo con Su conocimiento, solo Él lo sabe todo y nada escapa a Su conciencia”.
Mensajero, así como te revelé la historia de Moisés, del Faraón y de su gente, te relato los incidentes de los profetas y de las naciones que te precedieron, para que sean un consuelo para ti. Te he otorgado de Mi parte un Corán, mediante el cual, aquellos que buscan recordar y reflexionar lo pueden hacer.
Just as I related to you, O Messenger, the story of Moses, Pharaoh and their people, I relate to you the incidents of the prophets and nations before you, so that they are a solace for you. And I have given you from Myself a Qur’ān through which those who seek reminders are reminded.
"Demikianlah Kami kisahkan kepadamu (Muhammad) seba-gian kisah umat yang telah lalu, dan sungguh telah Kami berikan kepadamu dari sisi Kami suatu peringatan (al-Qur`an). Barang-siapa yang berpaling dari al-Qur`an, maka sesungguhnya dia akan memikul dosa yang besar di Hari Kiamat. Mereka kekal di dalam keadaan itu. Dan amat buruklah dosa itu sebagai beban bagi mereka di Hari Kiamat." (Thaha: 99-101).
(99) Allah تعالى mengabarkan kenikmatan yang dilimpahkan kepada NabiNya (Muhammad) dengan kisah-kisah yang Dia kisahkan kepada beliau tentang berita-berita orang-orang terdahulu dan kabar-kabar orang-orang di masa silam, semisal kisah yang agung ini, yang memuat hukum-hukum dan kandungan lainnya yang tidak diingkari oleh seorang pun dari kalangan Ahli Kitab. Padahal engkau (Muhammad) tidak pernah mempelajari cerita-cerita orang-orang dahulu dan belum pernah mengkaji dari orang yang mengetahuinya. Maka keteranganmu (dengan kebenaran yang yakin) mengenai kisah-kisah mereka itu menjadi dalil bahwa engkau adalah seorang utusan Allah yang sebenarnya dan risalah yang engkau bawa adalah benar.
Untuk itu, Allah berfirman, ﴾ وَقَدۡ ءَاتَيۡنَٰكَ مِن لَّدُنَّا ﴿ "Dan sesungguh-nya telah Kami berikan kepadamu dari sisi Kami," yaitu anugerah yang berharga, karunia yang agung dari sisi Kami, ﴾ ذِكۡرٗا ﴿ "suatu peri-ngatan," yaitu al-Qur`an yang mulia ini. Ia berisi kabar-kabar yang telah berlalu dan akan datang, ia merupakan pengingat nama dan sifat Allah yang sempurna, dan merupakan pengingat yang berguna untuk mengingat perintah, larangan dan hukum-hukum pembalas-an. Ini menjadi indikator bahwa al-Qur`an mencakup hukum yang terbaik yang telah diakui oleh akal-akal (sehat) dan fitrah-fitrah (yang lurus), dan diakui keindahan dan kesempurnaannya. Al-Qur`an ini (juga) menyebutkan kemampuan yang mana Allah memasukkannya padanya. Apabila al-Qur`an berfungsi sebagai peringatan bagi Rasul dan umatnya; maka ia wajib diterima dengan tulus dan pasrah, patuh dan pengagungan, dan dijadikan petunjuk dengan (pedoman) cahayanya menuju jalan yang lurus, serta me-nyikapinya dengan belajar dan mengajarkannya.
(100) Adapun bentuk respons (kepadanya) dengan me-malingkan diri atau pengingkaran yang lebih parah kepadanya, maka tindakan itu merupakan kekufuran terhadap anugerah ini (al-Qur`an). Siapa saja yang melakukannya, maka dia pantas me-nerima hukuman. Karena itu, Allah berfirman, ﴾ مَّنۡ أَعۡرَضَ عَنۡهُ ﴿ "Barang-siapa yang berpaling darinya (al-Qur`an)," tidak mengimaninya, atau menyepelekan perintah-perintah dan larangan-larangannya atau (menyepelekan untuk) mempelajari makna-makna yang wajib, ﴾ فَإِنَّهُۥ يَحۡمِلُ يَوۡمَ ٱلۡقِيَٰمَةِ وِزۡرًا 100 ﴿ "maka sesungguhnya dia akan memikul dosa yang besar di Hari Kiamat," yaitu dosanya yang mana dengan sebab itu, dia berpaling dari al-Qur`an. Utamanya sifat kekufuran dan anti-pati dengannya.
(101) ﴾ خَٰلِدِينَ فِيهِۖ ﴿ "Mereka kekal di dalam keadaan itu," yaitu pada dosanya. Karena siksaan itu (disebabkan oleh) jenis amalan itu sendiri, yang berubah wujud menjadi azab bagi para pelakunya, sesuai dengan besar dan kecilnya. ﴾ وَسَآءَ لَهُمۡ يَوۡمَ ٱلۡقِيَٰمَةِ حِمۡلٗا 101 ﴿ "Dan amat buruklah dosa itu sebagai beban bagi mereka di Hari Kiamat," maksud-nya, alangkah buruk beban yang mereka pikul dan siksaan yang diderakan kepada mereka di Hari Kiamat.
Kemudian Allah mengalihkan tema pembicaraan, dengan menyebutkan kondisi-kondisi Hari Kiamat dan kengerian-kenge-riannya.
Allah berfirman,
99- İşte sana geçmişlerin haberlerinden bir kısmını böylece anlatıyoruz. Şüphe yok ki sana katımızdan bir Zikir verdik.
100- Kim ondan yüz çevirirse muhakkak o kimse, kıyamet gününde ağır bir (günah) yükü yüklenecektir.
101- Ebediyen de onun altında kalacaklardır. Bu, kıyamet gününde onlar için ne kötü bir yük olacaktır!
99. Yüce Allah, peygamberi Muhammed sallallahu aleyhi ve sellem’e öncekilerin haberlerine ve geçmişlerin hallerine dair anlattığı kıssalardaki lütfunu dile getirmektedir. Bunlardan birisi de bu muazzam kıssa ve ihtiva ettiği hükümlerdir ki bu kıssayı Kitap ehlinden hiçbir kimsenin inkâr etmemektedir. Halbuki sen (ey Muhammed), öncekilerin haberlerini ders olarak okumadın. Bu haberleri bilen kimselerden de öğrenmedin. Senin onların durumuna dair kat’i ve gerçek olan şeyleri bildirmen, Allah’ın gerçek rasûlü olduğuna ve senin getirdiklerinin doğruluğuna açık bir delildir. İşte bundan dolayı Yüce Allah şöyle buyurmaktadır:“Şüphe yok ki sana katımızdan” oldukça büyük bir bağış, son derece üstün bir armağan olmak üzere “bir Zikir” yani (öğüt ve hatırlatmalar içeren) Kur’an’ı “verdik.” Çünkü Kur’an, geçmişlere ve geleceğe dair haberleri içerir. Allah’ın isimlerini, kamil sıfatlarını hatırlatır. Bu Zikir’de emir ve yasağa dair hükümler ile amellerin karşılığının verileceğine dair hükümler hatırlatılmaktadır. Kur’an, akılların ve fıtratların güzel ve mükemmel olduğuna tanıklık ettiği, olabildiğince güzel hükümleri getirmiştir. Yine Kur’an-ı Kerim, Yüce Allah’ın akıllarda ve fıtratlarda güzel olarak tevdi ettiği şeyleri hatırlatıcı olması yönüyle de biz Zikir’dir.
100. Kur’an, Allah’ın Rasûlüne ve ümmetine bir öğüt olduğuna göre onun kabul edilmesi, teslimiyetle karşılanması, ona bağlanılması, itaat olunması, ta’zim edilmesi, onun aydınlığında yürünmesi, dosdoğru yolunun izlenmesi ve ümmetin onu öğrenmek ve öğretmek suretiyle bu Kitaba yönelmesi gerekir. Kur’an-ı Kerim’den yüz çevirmek yahut da ondan daha ağır olan bir surette onu inkâr etmek böyle bir nimete karşı nankörlüktür. Bunu yapan, hiç şüphesiz ilâhi cezayı hak eder. Bundan dolayı da Allah şöyle buyurmaktadır:“Kim ondan yüz çevirirse” ona iman etmeyecek, yahut da emir ve yasaklarına aldırmayacak yahut onun öğrenilmesi farz olan anlamlarını öğrenmeyecek olursa “muhakkak o kimse, kıyamet gününde ağır bir (günah) yükü yüklenecektir.” Bu, onun Kur’an’dan yüz çevirmesine sebep olan, ona karşı nankörlük etmesine ve onu terk etmesine yol açan günahıdır.
101. “Ebediyen de onun altında” yani yüklerinin ağırlığı altında “kalacaklardır.” Çünkü azap, amellerin bizzat kendisidir. O gün ameller sahiplerinin aleyhine, küçüklük veya büyüklüklerine göre azaba dönüşecektir. “Bu, kıyamet gününde onlar için ne kötü bir yük olacaktır!” Onların taşıyacakları o yük ne kötüdür. Kıyamet gününde uğrayacakları azap ne büyük bir azaptır!
aha sonra Yüce Allah, kıyamet gününün hallerine ve dehşetli musibetlerine dair genişçe açıklamalarda bulunmak üzere şöyle buyurmaktadır:
Ô Messager, tout comme Nous t’avons raconté le récit de Moïse, Pharaon et leurs peuples respectifs, Nous te racontons les récits des prophètes et des peuples qui t’ont précédé afin de te consoler. Nous t’avons de plus, donné le Coran qui sert de rappel à ceux qui veulent se rappeler.
Kao što ti je, Vjerovjesniče, Sveznajući Allah objavio kazivanje o Musau, alejhis-selam, i faraonu, isto tako, On ti objavljuje vijesti o prijašnjim poslanicima i drevnim narodima, kao satisfakciju i da te učvrsti time. O tome ti govori u časnom Kur’anu, u kojem su pouka i opomena onima koji žele pouku izvući.
-Ey Resul!- Seni teselli etmesi için Musa ve Firavun'un, kavimlerine ait haberleri, geçmiş peygamberlerin ve ümmetlerinin haberlerini sana anlatıyoruz. Öğüt almak isteyenler alsın diye sana kendi katımızdan Kur'an'ı verdik.
The Entire Qur'an is the Remembrance of Allah and mentioning thePunishment of Those Who turn away from It
Allah, the Exalted, is saying to Prophet Muhammad ﷺ, `We have told you (O Muhammad) the story of Musa and what happened with him, Fir`awn and his armies, just as it actually happened. Likewise, We relate to you the information of the past just as it happened, without any increase or decrease. We also gave you a remembrance from Us, the Mighty Qur'an, no falsehood comes to it from before it or behind it.' It is a revelation from One Most Wise, Most Praiseworthy. No Prophet was given any Book like it or more complete than it, since the time of the previous Prophets who were sent, until their being sealed off with the coming of Muhammad ﷺ. No Prophet was given any Book containing as much information than the Qur'an about what has past and what would be. The judgement concerning the distinction between mankind is taken from it. Therefore, Allah says about it,
مَّنْ أَعْرَضَ عَنْهُ
(Whoever turns away from it,) This means whoever denies it and turns away from following its commands and instructions, while seeking guidance from other than it, then Allah will mislead him and send him on the path to Hell. This is why Allah says,
مَّنْ أَعْرَضَ عَنْهُ فَإِنَّهُ يَحْمِلُ يَوْمَ الْقِيَـمَةِ وِزْراً
(Whoever turns away from it, verily, they will bear a heavy burden on the Day of Resurrection.) .Burden here means sin. This is as Allah says,
وَمَن يَكْفُرْ بِهِ مِنَ الاٌّحْزَابِ فَالنَّارُ مَوْعِدُهُ
(But those of the sects that reject it , the Fire will be their promised meeting place.) 11:17 This applies generally to whoever the Qur'an reaches of the Arabs, the non-Arabs, the People of the Book and others. This is as Allah says,
لاٌّنذِرَكُمْ بِهِ وَمَن بَلَغَ
(That I may therewith warn you and whomsoever it may reach.) 6:19 The Qur'an is a final warning for everyone it reaches. Whoever follows it, then he is rightly guided and whoever opposes it and turns away from it, then he is misguided. He will be wretched in this life, and he is promised that on the Day of Resurrection his abode will be the Hellfire. For this reason Allah says,
مَّنْ أَعْرَضَ عَنْهُ فَإِنَّهُ يَحْمِلُ يَوْمَ الْقِيَـمَةِ وِزْراً خَـلِدِينَ فِيهِ
(Whoever turns away from it, verily, they will bear a heavy burden on the Day of Resurrection. They will abide in that.) 20:100-101 They will not be able to avoid this or escape it.
وَسَآءَ لَهُمْ يَوْمَ الْقِيَـمَةِ حِمْلاً
(And evil indeed will it be that load for them on the Day of Resurrection.)
Sebagaimana yang Kami ceritakan kepadamu -wahai Rasul- tentang kisah Musa, Firaun, dan kisah kedua kaumnya, Kami menceritakan pula kepadamu kisah-kisah-kisah para nabi dan umat-umat terdahulu agar menjadi penghibur dan penenang hatimu. Kami juga telah memberikan kepadamu dari sisi Kami Al-Qur`ān sebagai peringatan bagi orang yang mau menerima peringatan.
Này hỡi Thiên Sứ Muhammad! TA kể cho Ngươi về các thông tin của những vị Nabi và những cộng đồng trước đây giống như những gì TA (Allah) đã kể cho Ngươi nghe về thông tin của Musa và Pha-ra-ông và đám dân của họ, để làm Ngươi vui và an tâm. Quả thật, TA đã cho Ngươi Kinh Qur'an để nhắc nhở.
Così come ti abbiamo narrato, o Messaggero, la storia di Mūsā e del Faraone, e le storie dei loro popoli, ti narriamo le storie dei Profeti e dei popoli che ti hanno preceduto, in modo che ti rasserenino; e ti abbiamo donato, da parte Nostra, un Corano del quale prende atto colui che vi riflette.
Tulad ng isinalaysay Namin sa iyo, O Muḥammad, na ulat kina Moises at Paraon at ulat ng mga tao nilang dalawa, nagsasalaysay Kami sa iyo ng mga ulat ng mga nauna sa iyo na mga propeta at mga kalipunan upang ito ay maging isang pampalubag-loob para sa iyo. Nagbigay nga Kami mula sa ganang Amin ng Qur'ān na nagsasaalaala sa pamamagitan nito ang sinumang nagsasaalaala.
Commentary
وَقَدْ آتَيْنَاكَ مِن لَّدُنَّا ذِكْرًا (And We have given to you, from Ourself, a (book on advice. - 20:99) According to a majority of commentators the word (advice) in the present context means the Qur'an.
مَّنْ أَعْرَضَ عَنْهُ فَإِنَّهُ يَحْمِلُ يَوْمَ الْقِيَامَةِ وِزْرًا (Whoever turns away from it shall certainly bear a heavy burden on the Doomsday - 20:100) Turning aside from the Qur'an can take different forms: not paying proper attention and respect when it is being recited; showing scant desire to learn to read it or to comprehend its meaning, or reading it incorrectly without regard to correct pronunciation etc.; reading it without full concentration; reading it not to win God's goodwill but to attain worldly rewards such as wealth and fame. Likewise not striving to comprehend the laws laid down by the Qur'an or, having understood them, not complying with them or acting in their defiance are extreme forms of disregard for the Qur'an. Any neglect of the rights and claims of the Qur'an is a great sin and the guilty person will bear it on his head on the Day of Judgment in the shape of a heavy load. It has been related in several traditions that the evil deeds and the sins which a person has committed in his life time will be placed on his head in the shape of a heavy burden on the Day of Resurrection.
Ang sinumang umayaw sa Qur'ān na ito na pinababa sa iyo kaya hindi sumampalataya rito at hindi nagsagawa ng nasaad dito, tunay na siya ay pupunta sa Araw ng Pagbangon na nagpapasan ng isang kasalanang mabigat habang naging karapat-dapat sa isang parusang masakit.
Chiunque sia avverso a questo Corano che ti è stato rivelato, e non vi crede e non vi si attiene, in verità giungerà al Giorno della Resurrezione, portando un grande peccato, meritevole di una dolorosa punizione.
Ai quay lưng với Kinh Qur'an được ban xuống cho Ngươi tức y không tin nơi Nó và không làm theo những gì trong Nó thì vào Ngày Phục Sinh y sẽ vác nặng tội lỗi và đáng bị trừng phạt đau đớn.
Celui qui se détourne de ce Coran qui t’a été révélé et n’y croit pas, se présentera le Jour de la Résurrection coupable d’un péché grave qui lui vaudra d’être châtié douloureusement.
Whoever turns away from this Qur’ān which has been revealed to you and does not believe in it and act accordingly will come on the Day of Judgment carrying great sin and deserving a painful punishment.
Ko okrene leđa Kur’anu koji se tebi objavljuje ne slijedeći njegove upute i ne postupajući u skladu s njegovim zabranama, doći će na Sudnji dan noseći golemi grijeh zbog toga i zaslužit će bolnu kaznu.
Aquel que se aparte de este Corán que le ha sido revelado, y no crea en él y actúe en consecuencia, llegará el Día del Juicio con un gran pecado y un castigo doloroso.
Kim sana indirilen bu Kur'an'dan yüz çevirip ona iman etmez, onunla amel etmezse; kıyamet günü büyük bir günah yükü yüklenmiş olarak gelecektir. Elem dolu azabı hak eder.
Barang siapa yang berpaling dari Al-Qur`ān yang diturunkan kepadamu, ia belum beriman kepadanya, dan beramal dengan kandungannyaو maka ia akan datang pada hari Kiamat kelak dengan membawa dosa yang sangat besar dan berhak mendapatkan hukuman yang pedih.
Staying in this punishment forever. How awful a burden they will be carrying on the day of judgment.
Mereka akan tinggal dalam azab itu kekal selamanya. Sungguh, seburuk-buruk beban yang dipikul adalah beban dosa yang mereka akan pikul hari Kiamat kelak.
Bu devamlı azapta ebedî olarak kalacaklardır. Kıyamet günü taşıdıkları şey ne kötü bir yüktür.
Permanecerá en este castigo para siempre. ¡Qué pésima carga llevarán el Día del Juicio!
De tels gens subiront ce châtiment pour l’éternité et comme est mauvaise, cette charge qu’est ce grave péché, qu’ils porteront le jour de la Résurrection
Takav će u bolnoj kazni vječno ostati, a jeziv će tovar na svojim leđima nositi na Dan ustanuća.
E subiranno quella punizione per l'eternità: Che infausto fardello porteranno nel Giorno della Resurrezione!
bilang mga mamamalagi sa pagdurusang iyon palagi. Kay saklap ang pasaning papasanin nila sa Araw ng Pagbangon!
Họ sẽ phải ở trong sự trừng phạt mãi mãi, và thật xấu xa và tồi tệ cho những ai gánh nặng tội lỗi vào Ngày Phán Xét.
Il Giorno in cui l'angelo soffierà nel corno il secondo soffio, che darà inizio alla Resurrezione, raduneremo i miscredenti, in quel giorno, coi volti cupi, poiché la loro pelle e i loro occhi avranno cambiato colore in seguito alla grande sofferenza e all'orrore che incontreranno nell'Aldilà.
يُنفَخُ فِي الصُّورِ (رضی The Day when the Horn الصُّورِ [ Sur ] will be blown - 20:102) According to Sayyidna Ibn ` Umar اللہ تعالیٰ عنہما ، a Bedouin الصُّورِ asked the Holy Prophet ﷺ about صُور (the Horn) to which he replied that it is something like a horn which will be blown, meaning thereby that when the angel will blow into it all those who had lain dead for centuries will return to life. Only Allah knows the true nature of the Sur (the Horn).
Vào Ngày mà vị Thiên Thần Israfil cầm chiếc sừng thổi tiếng còi lần thứ hai cho sự Phục Sinh, TA triệu tập những kẻ vô đức tin trong Ngày hôm đó, chúng trở nên xanh tái mặt vì mắt của chúng chứng kiến những sự kiện của Ngày hôm đó một cách sợ hãi.
Sa Araw na iihip ang anghel sa tambuli sa ikalawang pag-ihip para sa pagbubuhay at kakalap Kami sa mga tagatangging sumampalataya sa Araw na iyon habang [may matang] bughaw dahil sa pagbabago ng mga kulay nila at mga mata nila dahil sa tindi ng dinanas nila na mga hilakbot sa Kabilang-buhay.
Lorsque le deuxième souffle dans la Trompe effectué par l’ange annoncera la Ressuscitation, Nous rassemblerons ce jour-là les mécréants et ces derniers deviendront bleus tellement ils seront impressionnés par ce qu’ils verront de terrifiant dans l’au-delà.
Meleğin Sûr'a yeniden diriliş için ikinci kez üfürdüğü gün, işte o gün kâfirlerin gözleri ve bedenlerini, ahiretin dehşetinin şiddetinden mosmor olarak haşrederiz.
El día en que el ángel toque la trompeta por segunda vez para la resurrección, reuniré a los incrédulos, que estarán azulados debido a su preocupación, y sus miradas estarán ensombrecidas debido a los horrores severos de la vida futura que enfrentarán.
The day when the angel will blow in the trumpet a second time for the resurrection, and I shall gather the disbelievers on this day, blue-eyed, due to their complexion and eyes changing out of the severe horrors of the afterlife they will face.
To će biti onog dana kad melek puhne u rog, drugi put, radi nastupanja Časa suđenog i oživljenja stvorenjā. Tad će Svemogući Allah učiniti da meleki potjeraju nevjernike, modrih očiju i kože; pomodrjet će zbog strahovitih prizora koje će vidjeti.
The Blowing of the Sur and the Day of Resurrection
It has been confirmed in a Hadith that the Messenger of Allah ﷺ was asked about the Sur and he replied,
«قَرْنٌ يُنْفَخُ فِيه»
(It is a horn that will be blown into.) It has been related in a Hadith about the Sur, on the authority of Abu Hurayrah that it is a huge horn that has a circumference as large as the heavens and the earth. The angel Israfil will blow into it. Another Hadith has been related which states that the Prophet said,
«كَيْفَ أَنْعَمُ وَصَاحِبُ الْقَرْنِ قَدِ الْتقَمَ الْقَرْنَ وَحَنَى جَبْهَتَهُ، وَانْتَظَرَ أَنْ يُؤْذَنَ لَه»
(How can I be comfortable when the one with the horn is holding it in his lips and his forehead is leaning forward, waiting to be given permission (to blow it).) The people said, "O Messenger of Allah, what should we say" He said,
«قُولُوا: حَسْبُنَا اللهُ وَنِعْمَ الْوَكِيلُ عَلَى اللهِ تَوَكَّلْنَا»
(Say: Allah is sufficient for us and what a good protector He is. Upon Allah we place our trust.) Concerning His statement,
وَنَحْشُرُ الْمُجْرِمِينَ يَوْمِئِذٍ زُرْقاً
(And We shall gather the criminals blue-eyed.) It has been said that this means having blue eyes due to the severity of their horrifying situation.
يَتَخَـفَتُونَ بَيْنَهُمْ
(They will speak in a very low voice to each other. ) Ibn `Abbas said, "This means whispering among themselves." This means that some of them will be saying to others,
إِن لَّبِثْتُمْ إِلاَّ عَشْراً
(You stayed not longer than ten.) meaning in the abode of the worldly life, you only tarried there for a little while. The time was equivalent to ten days or so. Allah, the Exalted, then says,
نَّحْنُ أَعْلَمُ بِمَا يَقُولُونَ
(We know very well what they will say,) This means in their condition of conversing amongst themselves.
إِذْ يَقُولُ أَمْثَلُهُمْ طَرِيقَةً
(when the best among them in knowledge and wisdom will say;) the one with perfect intelligence amongst them,
إِن لَّبِثْتُمْ إِلاَّ يَوْماً
(You stayed no longer than a day!) This is because on the Day of Judgement they will sense the shortness of the worldly life within themselves. For the worldly life, with its repetitious time periods and successive nights, days and hours, is as if it is just one day. For this reason, on the Day of Resurrection the disbelievers will think the worldly life was very short. By this they mean to prevent the establishment of the evidence against them due to the shortness of time that they had. Allah says about this,
وَيَوْمَ تَقُومُ السَّاعَةُ يُقْسِمُ الْمُجْرِمُونَ مَا لَبِثُواْ غَيْرَ سَاعَةٍ
(And on the Day that the Hour will be established, the criminals will swear that they stayed not but an hour) until His statement,
وَلَـكِنَّكُمْ كُنتمْ لاَ تَعْلَمُونَ
(but you knew not.") 30:55-56 Allah also says,
أَوَلَمْ نُعَمِّرْكُمْ مَّا يَتَذَكَّرُ فِيهِ مَن تَذَكَّرَ وَجَآءَكُمُ النَّذِيرُ
(Did We not give you lives long enough, so that whosoever would receive admonition could receive it And the warner came to you.) 35:37 Allah, the Exalted, also says,
قَـلَ كَمْ لَبِثْتُمْ فِى الاٌّرْضِ عَدَدَ سِنِينَ - قَالُواْ لَبِثْنَا يَوْماً أَوْ بَعْضَ يَوْمٍ فَاسْأَلِ الْعَآدِّينَ - قَالَ إِن لَّبِثْتُمْ إِلاَّ قَلِيلاً لَّوْ أَنَّكُمْ كُنتُمْ تَعْلَمُونَ
((Allah will say): What number of years did you stay on earth They will say: "We stayed a day or part of a day. Ask of those who keep account." He (Allah) will say: "You stayed not but a little, if you had only known!") 23:112-114 This means that you only remained in it (the earth) a little while. If you only knew, you would have preferred the eternal life over the temporal life. Yet, you conducted yourselves in an evil manner. You gave the present, temporary life precedence over the eternal and everlasting life.
Yaitu pada hari malaikat meniupkan sangkakala yang kedua kalinya agar semuanya dibangkitkan. Pada hari itu Kami kumpulkan orang-orang kafir dengan wajah biru lagi muram karena berubahnya kulit dan mata mereka lantaran dahsyatnya keadaan hari akhirat yang mereka lalui.
102- O gün Sûr’a üfürülecek ve biz o vakit günahkarları gözleri masmavi halde haşredeceğiz.
103- Kendi aralarında fısıldaşarak:“Siz (dünyada) ancak on gün kaldınız” derler.
104- Biz, onların ne söylediklerini çok iyi biliriz. Onların görüşçe en iyi olanları der ki:“Siz ancak bir gün kaldınız.”
102-104. Yani Sûra üfürülüp da insanlar kabirlerinden çıkacakları vakit herkes kendi durumuna uygun bir halde olacaktır: Takvâ sahipleri, Rahmân olan Allah’ın huzuruna konuk heyetler halinde toplanacaklardır. Günahkârlar ise korkudan, tedirginlikten ve susuzluktan renkleri mor, gözleri mavi olarak haşrolacaklardır. Kendi aralarında gizlice fısıldaşarak dünyadaki hayat sürelerinin kısalığını, âhiretin çabucak gelişini söz konusu edeceklerdir. Onlardan kimisi:“Siz (dünyada) ancak on gün kaldınız” diyecekler, kimisi başka şeyler söyleyecekler. Yüce Allah, onların gizlice konuşmalarını çok iyi bilir ve neler söylediklerini işitir. “Onların görüşçe en iyi olanları” yani bu süreyi değerlendirme konusunda doğruya en çok yaklaşanları “der ki: Siz ancak bir gün kaldınız.” Bu ifadelerle o kısacak zamanı nasıl boşa harcadıklarına, gaflet içinde oyalanarak kendilerine fayda veren şeylerden yüz çevirip zarar verecek şeylere yönelerek o günleri nasıl zayi ettiklerine dair duyacakları pişmanlığı dile getireceklerdir. Artık amellerin karşılığının görüleceği vakit gelmiş ve vaad olunan günün hak olduğu ortaya çıkmıştır. Pişmanlık duymaktan, ah vah edip ölüm gelsin diye dua etmekten başka bir şey kalmamıştır. Nitekim Yüce Allah bir başka yerde şöyle buyurmaktadır:“Siz yeryüzünde kaç yıl kaldınız? diyecek, onlar: Bir gün yahut bir günün bir bölümü kadar kaldık. Onu sayanlara sor, diyecekler. Buyuracak ki: Siz, ancak çok az bir süre kaldınız. Keşke bilmiş olsaydınız…”(el-Mü’minun 23/112-114)
"(Yaitu) di hari (yang pada waktu itu) ditiup sangkakala, dan Kami akan mengumpulkan pada hari itu orang-orang yang berdosa dengan muka yang biru buram. Mereka berbisik-bisik di antara mereka, 'Kami tidak berdiam (di dunia) melainkan hanyalah sepu-luh (hari).' Kami lebih mengetahui apa yang mereka katakan, ketika orang yang paling lurus jalannya di antara mereka berkata, 'Kamu tidak berdiam (di dunia), melainkan hanya sehari saja'." (Thaha: 102-104).
(102-104) Maksudnya, jika sangkakala ditiup, dan orang-orang telah bangkit keluar dari kubur-kubur mereka, masing-masing sesuai dengan keadaannya. Orang-orang yang bertakwa dihimpun menuju Dzat Yang Maha Pemurah sebagai delegasi yang terhormat. Sedangkan orang-orang yang berbuat kedurhakaan, dikumpulkan dengan muka berwarna biru yang kusam karena dirundung keta-kutan, kegundahan, dan dahaga. Mereka saling berbicara lirih dan berbisik-bisik mengenai betapa pendeknya masa kehidupan di dunia dan alangkah cepatnya akhirat datang. Sebagian mereka berkata, "Tidaklah kalian berdiam (di dunia) melainkan hanyalah sepuluh (hari)." Sebagian lagi menyebutkan bilangan lainnya.
Allah Maha Mengetahui bisikan-bisikan mereka dan men-dengar apa yang mereka katakan, ﴾ إِذۡ يَقُولُ أَمۡثَلُهُمۡ طَرِيقَةً ﴿ "ketika orang yang paling lurus jalannya di antara mereka berkata," yaitu, orang yang paling adil dan paling dekat perkiraannya, ﴾ إِن لَّبِثۡتُمۡ إِلَّا يَوۡمٗا 104 ﴿ "Kamu tidak berdiam (di dunia), melainkan hanya sehari saja." Yang dimaksud di sini adalah kemunculan penyesalan yang sangat besar. Bagaimana mereka menyia-nyiakan waktu yang pendek, menghabiskannya dalam keadaan lalai, bermain-main, berpaling dari perkara-perkara yang bermanfaat bagi mereka, condong kepada hal-hal yang mem-bahayakan mereka. Inilah, sekarang telah datang waktu pemba-lasan (amalan), ancaman telah pasti, tidak ada yang tersisa kecuali penyesalan, umpatan celaka dan kebinasaan. Sebagaimana Firman Allah تعالى,
﴾ قَٰلَ كَمۡ لَبِثۡتُمۡ فِي ٱلۡأَرۡضِ عَدَدَ سِنِينَ 112 قَالُواْ لَبِثۡنَا يَوۡمًا أَوۡ بَعۡضَ يَوۡمٖ فَسۡـَٔلِ ٱلۡعَآدِّينَ 113 قَٰلَ إِن لَّبِثۡتُمۡ إِلَّا قَلِيلٗاۖ لَّوۡ أَنَّكُمۡ كُنتُمۡ تَعۡلَمُونَ 114 ﴿
"Allah bertanya, 'Berapa tahunkah lamanya kamu tinggal di bumi?' Mereka menjawab, 'Kami tinggal (di bumi) sehari atau setengah hari, maka tanyakanlah kepada orang-orang yang menghitung (dengan adil).' Allah berfirman, 'Tidaklah kamu tinggal (di bumi) melainkan sebentar saja, jika kamu sungguh telah mengetahui(nya)'." (Al-Mu`minun: 112-114).
Se susurrarán entre ellos, diciendo: “No se quedaron en la Etapa Transitoria después de la muerte, sino por diez días”.
Mereka saling berbisik satu sama lain dengan berkata, "Kalian tidak akan tinggal di alam kubur setelah kematian kalian melainkan 10 malam saja."
They will talk to one another quietly saying: “You did not stay in the Transitory Stage after death except ten nights”.
Ils se chuchoteront les uns aux autres: Vous êtes restés dans le monde intermédiaire (`al-barzakhu) dix jours seulement.
Öldükten sonra Berzah aleminde on gece kaldınız diye birbirleri ile fısıldaşırlar.
Nevjernici će se međusobno sašaptavati, veoma tiho, i jedni drugima govoriti: “U zagrobnom životu, nakon smrti, niste proveli više od deset noći.”
Chúng thì thầm to nhỏ với nhau với lời nói: các người chỉ ở lại trong cõi mộ sau cái chết mươi đêm thôi.
Magbubulungan sila sa pagsabi nila: "Hindi kayo namalagi sa Barzakh matapos ng kamatayan kundi nang sampung gabi."
Essi sussurrano, dicendo: "Siete rimasti nel limbo, dopo la morte, solo per dieci notti"
Kami ay higit na maalam sa paglilihiman nila; walang nakaaalpas sa Amin mula rito na anuman noong nagsasabi ang pinakasagana sa kanila sa pag-iisip: "Hindi kayo namalagi sa Barzakh kundi nang iisang araw, hindi higit pa."
TA (Allah) biết rõ những gì chúng xì xầm to nhỏ với nhau, không một điều gì nằm khỏi tầm kiểm soát của TA, người được cho là giỏi nhất trong xét đoán nói: các người chỉ ở trong đó có một ngày thôi.
Noi siamo più Consapevoli di ciò che sussurrano, nulla di ciò ci sfugge, e il più acuto di loro dirà: "Siete rimasti nel limbo un solo giorno, non più".
I know best what they secretly say amongst themselves, with none of it escaping Me, when the most intelligent of them says: “You did not stay in the Transitory Stage except for one day, no more”.
Biz, onların fısıldaştıkları şeyi en iyi biliriz. Ondan hiçbir şey bize gizli kalmaz. İçlerinden en aklı başında olanı: "Berzahta fazla değil sadece bir gün kaldınız." der.
Sé bien lo que dicen en secreto entre ellos, sin que nada se me escape, cuando el más inteligente de ellos dirá: “No se quedaron en la Etapa Transitoria, sino durante un día, no más”.
The fate which befell those who denied the truth brought into this world by the prophets was but a partial demonstration of God’s judgement, which will only fully unfold itself on the Day of Judgement and be applicable to all humanity. The Quran is a reminder of this very reality. When a person ignores the truth in this world, it seems to be a mere triviality, but in the Hereafter, this action of his will become a heavy burden upon him. When the divine trumpet (sur) announces that the period of trial is over, people will suddenly find themselves in another world. When it becomes clear to man that the world which he took to be his own was in fact God’s world, he will be so terror-stricken that his entire being will undergo a transformation, and his face will be a reflection of it. In the present world, man ignores the life hereafter, as if it were something very distant. But, after the advent of Doomsday, he will feel that the life of this world was nothing but a few numbered days, and the entire long life thereafter, stretching out before him into eternity, is the actual and ultimate reality.
Nous sommes le mieux au fait de ce qu’ils se diront en secret et rien ne Nous en échappera, particulièrement lorsque le plus raisonnable parmi eux dira: Vous n’êtes restés dans le monde intermédiaire qu’un seul jour.
A Uzvišeni Allah savršeno zna o čemu će oni govoriti kad najučeniji i najrazboritiji među njima zaključi: “U zagrobnom životu ostali ste samo dan, ne više!”
Kami sungguh lebih mengetahui apa yang mereka bisikkan itu, tidak ada sesuatu pun yang tersembunyi dari Kami ketika orang yang lebih berakal diantara mereka berkata, "Kalian tidaklah tinggal di alam kubur kecuali hanya satu hari, tidak lebih."
Mensajero, te preguntan sobre la condición de las montañas en el Día del Juicio. Diles a ellos: “Mi Señor extraerá las montañas de sus raíces y las dispersará, luego se reducirán a polvo.
105- Sana dağları soruyorlar. De ki:“Rabbim onları kökünden koparıp parça parça savuracak.”
106- “Yerlerini de dümdüz ve bomboş bırakacak.”
107- “Orada ne alçak ne de yüksek bir yer göremeyeceksin.”
108- O gün hepsi, davetçinin çağrısına hiçbir tarafa sapmadan uyarlar. Rahmân’ın heybetinden sesler kısılmıştır, o nedenle fısıltıdan başka hiçbir şey işitmezsin.
109- O gün Rahmân’ın izin vereceği ve sözünden razı olacağı kimselerinki müstesnâ şefâatin hiçbir faydası olmaz.
110- O, onların önlerindekini de arkalarındakini de bilir. Onlar ise bilgileri ile bunu/O’nu kuşatamazlar.
111- Bütün yüzler, Hayy ve Kayyûm’a boyun eğmiştir. (Dünyada) zulüm yüklenen de gerçekten zarara uğramıştır.
112- Mü’min olarak salih ameller işleyense zulme uğramaktan da mükâfatının eksiltilmesinden de korkmayacaktır.
105-107. Yüce Allah, Kıyamet gününün dehşetli hallerini ve bu gündeki sarsıntıları haber vererek şöyle buyurmaktadır:“Sana dağlardan” Yani kıyamet gününde dağlara ne yapılacak? Oldukları gibi mi kalacak? diye “soruyorlar. De ki: Rabbim onları kökünden koparıp parça parça savuracak.” Yani onları yerlerinden söküp kopartacak ve onlar, atılmış renkli yün gibi ve kum tanecikleri gibi olacaklar. Sonra da bunları darmadağın edip saçıp savuracaktır. Böylelikle dağlar yok olacak ve yeryüzünü dümdüz edeceği gibi onların da “yerlerini dümdüz ve bomboş bırakacak.” Oraya bakan bir kimse “ne alçak ne de yüksek bir yer” göremeyecektir. Çünkü yeryüzü tamamıyla dümdüz olacaktır. Orada vadi ve alçak yerler yahut yükseklikler, tepeler bulunmayacaktır. Yeryüzü olduğu gibi ortaya çıkacak, bütün insanları alacak kadar genişleyecek, Yüce Allah onu bir deri gibi yayacaktır. Hepsi de aynı yerde durdurulacak, onları çağıracak olan kimse hepsine seslerini işittirecek ve göz hepsini görecektir. Bundan dolayı Allah şöyle buyurmaktadır:
108. “O gün hepsi, davetçinin çağrısına hiçbir tarafa sapmadan uyarlar.” Bu, kabirlerinden diriltilip kalkacakları vakit olacaktır. Davetçi onları mahşere gelmeye ve hesapların görüleceği o yerde toplanmaya çağıracak, onlar da ona doğru gidecek ve başka yere bakmayacak, sağa sola sapmayacaklar. Zira davetçinin davetinin herhangi bir eğriliği, sapması olmayacaktır. Onun daveti, bütün insanlar için hak ve doğru olacaktır. Hepsi onun çağrısını işitecekler ve o, onların hepsine seslenecektir. O yüzden Rahmân’ın heybetinden sesleri kısılmış olarak kıyamet gününde duracakları yere gelecek ve hazır bulunacaklar. “Artık fısıltıdan” yani dudakların gizlice konuşmak için hareket edişinden yahut da ayakların çıkardığı seslerin dışında “başka hiçbir şey işitmezsin.” Zira orada zilletle boyun eğiş, sükût ve susup dinleme onlarda hakim olacaktır. Böylece Rahmân’ın haklarında vereceği hükmü bekleyecekler ve zilletle boyun eğeceklerdir. O büyük mahşer yerinde zenginler, fakirler, erkekler, kadınlar, hürler, köleler, hükümdarlar hep suskun, kulak kesilmiş, gözleri zilletle önlerine eğilmiş, boyunları bükülmüş, dizleri üzerine çökmüş, yüzleri zilletle alçalmış halde olacaktır. Onların hiçbirisi haklarında ne hüküm verileceğini ve kendilerine ne yapılacağını bilemeyeceklerdir. Herkes kendisi ile, yalnız kendi haliyle meşgul olacak babasıyla, kardeşiyle, arkadaşıyla ve sevdiğiyle ilgilenmeyecektir:“O gün onlardan her birinin kendine yeter bir işi vardır.”(Abese, 80/37) İşte o gün mutlak egemen ve mutlak adil olan Yüce Allah, onlar hakkında hüküm verecek, iyilik yapana iyiliğinin karşılığını ihsan edecek, kötülük yapanı da mahrum bırakacaktır. Kerîm, Rahmân ve Rahîm olan Rabbin insanlara dillerin ifade edemeyeceği, akılların tasavvur edemeyeceği çapta büyük bir lütuf, ihsan, af, bağış ve mağfiret edeceğine dair kuvvetli bir umut vardır. O vakit bütün insanlar görecekleri haller dolayısı ile O’nun rahmetine göz dikeceklerdir. O ise rahmetini ancak kendisine ve peygamberlerine iman edenlere tahsis edecektir. Sizin böyle bir umuda kapılmanızın dayanağı nedir?, diye sorulabilir. Hatta Sözü edilen bu hususlara dair bilginizin kaynağı nedir?, diye de sorulabilir ki cevabımız şudur:
iz, Rahmân olan Allah’ın rahmetinin gazabından fazla olduğunu, bütün yaratılmışları kuşatacak kadar cömert olduğunu, gerek bize gerekse de başkalarına bu dünyada ardı arkası kesilmeyen nimetler ihsan ettiğini bildiğimiz gibi bilhassa kıyamet gününde pek çok lütuflarda bulunacağını da biliyoruz. Çünkü Yüce Allah’ın şu buyrukları bu söylediklerimizin delilidir:“Rahmân’ın heybetinden sesler kısılmıştır”; “Rahmân’ın izin vereceği…”; “Rahmân’ın kendisine izin verdiği kimseden başkası...”(en-Nebe, 78/38); “O gün gerçek mülk, yalnız Rahmân’ındır.”(el-Furkan, 25/26) Yine Peygamber’in şu buyrukları buna delildir: “Şüphesiz Allah’ın yüz rahmeti vardır. O, kullarına birisini indirdi. Bununla birbirlerine merhamet ve şefkat gösterirler. Hatta hayvanın yavrusunu çiğneme korkusu ile toynağını kaldırması bile (onun kalbine bırakılmış olan bu rahmetin) bir eseridir. Kıyamet günü olduğunda ise Yüce Allah, bu rahmeti de o doksan dokuz rahmete katacak ve onunla kullara merhamet edecektir.”“Şüphesiz Allah, kullarına karşı annenin evladına olan merhametinden daha çok merhametlidir.” Yüce Allah’ın rahmeti hakkında dilediğini söyleyebilirsin. Ne söylersen söyle, o senin söylediğinden daha ileridir. Dilediğin şekilde bu merhameti tasavvur edebilirsin, ama o bundan da ileridir. Lütuf, ihsan ve mükâfatında merhametli olduğu gibi adaletinde ve cezalandırmasında da merhametli olanın şanı ne yücedir! Rahmeti her şeyi kuşatan, lütfu her canlıyı kapsayan, kullarına muhtaç olmayan, onlara son derece merhametli olan, bütün hallerinde sürekli olarak kullarının kendisine muhtaç olduğu, O’nsuz göz açıp kırpacak bir süre dahi yapamayacakları o yüce zatın şanı ne yücedir!
109. “O gün Rahmân’ın izin vereceği ve sözünden razı olacağı kimselerinki müstesnâ şefâatin hiçbir faydası olmaz.” Yüce Allah’ın şefaat hususunda kendisine izin vereceği kimselerden başka hiçbir kişi O’nun huzurunda şefaatte bulunmayacaktır. O, bu konuda sözünden, yani şefaatinden hoşnut ve razı olacağı kimseden başkasına da izin vermeyecektir ki bunlar da nebiler, rasûller ve O’nun yakınlaştırılmış kulları olup bunların, söz ve amellerinden razı olduğu halis mü’minler hakkında şefaat etmelerine izin verecektir. Bu hususta bir eksik olacak olursa herhangi bir kişinin herhangi bir kimseye şefaat etme imkanı bulunmayacaktır.
[110. “O, onların önlerindekini de arkalarındakini de bilir. Onlar ise bilgileri ile bunu/O’nu kuşatamazlar.” Allah, insanların önlerinde olan kıyamete dair hususları da arkalarında kalan dünyaya dair husuları da bilir. Yaratılmışlar ise bilgileri ile O’nu kuşatamazlar. O, yüce ve münezzehtir.]
111-112. İnsanlar hesap için duracakları o yerde iki kısma ayrılacaklardır. Bir kısmı küfürleri ve kötülükleri sebebiyle zalim olanlardır. Bunların karşı karşıya kalacakları şey, zarardır, mahrumiyettir, hüsrandır, cehennemdeki can yakıcı azap ve mutlak egemen olan Yüce Allah’ın gazabıdır. İkinci kısım ise emrolunduğu şekilde iman edip farz ve sünnet türünden salih ameller işleyenlerdir. Bunlar ise “zulme uğramaktan” yani günahlarına bir fazlalık yapılmasından “da” yaptığı iyiliklerin “mükâfatının eksiltilmesinden de kormayacaktır.” Aksine günahları bağışlanacak, ayıplarından tertemiz edilecek ve iyiliklerinin mükâfatı da kat kat verilecektir:“Eğer (getirilen) bir iyilik olursa, onu kat kat artırır ve lütfundan büyük bir mükâfat verir.”(en-Nisa, 4/40)
"Dan mereka bertanya kepadamu tentang gunung-gunung, maka katakanlah, 'Rabbku akan menghancurkannya (di Hari Kiamat) sehancur-hancurnya, maka Dia akan menjadikan (bekas) gunung-gunung itu datar sama sekali, tidak ada sedikit pun kamu lihat padanya tempat yang rendah dan yang tinggi-tinggi.' Pada hari itu manusia mengikuti (menuju kepada suara) penyeru de-ngan tidak berbelok-belok; dan merendahlah semua suara kepada Dzat Yang Maha Pemurah, maka kamu tidak mendengar kecuali bisikan saja. Pada hari itu tidak berguna syafa'at, kecuali (syafa'at) orang yang Allah Maha Pemurah telah memberi izin kepadanya, dan Dia telah meridhai perkataannya. Dia mengetahui apa yang ada di hadapan mereka, dan apa yang ada di belakang mereka, sedangkan ilmu mereka tidak dapat meliputi ilmuNya. Dan tunduk-lah semua muka (dengan berendah diri) kepada Dzat Yang Hidup Kekal lagi senantiasa mengurus (makhlukNya). Dan sesungguhnya telah merugilah orang yang telah melakukan kezhaliman. Dan ba-rangsiapa mengerjakan amal-amal shalih dalam keadaan beriman, maka dia tidak khawatir akan perlakuan yang tidak adil (terhadap-nya) dan tidak (pula) akan pengurangan haknya." (Thaha: 105-112).
(105-107) Allah تعالى memberitahukan tentang prahara-pra-hara Hari Kiamat beserta peristiwa gempa-gempa dan goncangan-goncangan. Allah berfirman, ﴾ وَيَسۡـَٔلُونَكَ عَنِ ٱلۡجِبَالِ ﴿ "Dan mereka bertanya kepadamu tentang gunung-gunung," yaitu apakah yang terjadi pada-nya di Hari Kiamat? Apakah utuh seperti semula atau tidak? ﴾ فَقُلۡ يَنسِفُهَا رَبِّي نَسۡفٗا 105 ﴿ "Maka katakanlah, 'Rabbku akan menghancurkannya (di Hari Kiamat) sehancur-hancurnya'," maksudnya, melenyapkan dan mencabutnya dari tempat-tempatnya, sehingga ibarat bulu dan pasir-pasir. Kemudian Allah menumbuknya dan menjadikannya sebagai debu-debu yang beterbangan, semakin lama semakin ter-kikis dan sirna serta diratakan dengan permukaan tanah.
Allah menjadikan bumi ﴾ قَاعٗا صَفۡصَفٗا 106 ﴿ "datar sama sekali," rata ﴾ لَّا تَرَىٰ فِيهَا ﴿ "tidak ada sedikit pun kamu lihat padanya," wahai orang yang melihat ﴾ عِوَجٗا ﴿ "tempat yang rendah," ini bagian dari kesempur-naan datarnya bumi ﴾ وَلَآ أَمۡتٗا 107 ﴿ "dan yang tinggi-tinggi," maksud-nya, (tidak ada) lembah-lembah, tempat-tempat yang rendah, atau tinggi-tinggi. Maka permukaan bumi menjadi nampak, dan (luas-nya) memadai bagi seluruh umat manusia. Allah membentang-kannya sejauh permukaannya. Maka mereka pun berada di satu tempat. Dapat didengar oleh orang yang menyeru dan terlihat oleh pandangan.
(108-110) Oleh sebab itu, Allah berfirman, ﴾ يَوۡمَئِذٖ يَتَّبِعُونَ ٱلدَّاعِيَ ﴿ "Pada hari itu, manusia mengikuti (menuju kepada suara) penyeru." Hal itu terjadi saat umat manusia dibangkitkan dari kubur-kubur mereka dan berdiri darinya. Lalu ada penyeru yang memanggil mereka untuk datang dan berkumpul di Mahsyar. Mereka meng-ikutinya dengan bergegas menuju kepadanya, tidak menoleh ke arah lain dan tidak berbelok ke kanan maupun ke kiri.
Firman Allah ﴾ لَا عِوَجَ لَهُۥۖ ﴿ "Dengan tidak berbelok-belok," tidak memiringkan diri dari panggilan penyeru. Seruan (penyeru) itu betul-betul benar bagi seluruh makhluk, memperdengarkan (seruan) kepada semuanya dan berteriak kepada mereka semua. Mereka pun datang menuju tempat pengadilan Kiamat, dengan suara yang merendah kepada Rabb Yang Maha Pemurah.
﴾ فَلَا تَسۡمَعُ إِلَّا هَمۡسٗا 108 ﴿ "Maka kamu tidak mendengar kecuali bisikan saja," selain suara pijakan kaki-kaki atau bisikan-bisikan dengan lirih dengan menggerakkan dua bibirnya saja. Suasana hening, tenang, dan diam menguasai mereka untuk menunggu keputusan hukum Allah Yang Maha Pemurah bagi mereka.
Wajah-wajah mereka menunduk, maksudnya hina dan me-runduk. Engkau menyaksikan di tempat pengadilan yang agung ini orang-orang kaya, orang-orang miskin, kaum lelaki, kaum wa-nita, orang-orang merdeka, budak-budak, raja-raja dan rakyat jelata dalam keadaan diam, tutup mulut, pandangan mereka merendah, leher-leher mereka menunduk dengan berlutut, dan wajah-wajah mereka hina. Mereka tidak mengetahui keputusan pasti yang mengenainya, tidak tahu apa yang akan diperbuat pada mereka. Setiap orang sibuk dengan diri dan urusannya sendiri, melupakan ayahnya, saudara kandungnya, kawan akrabnya, dan orang kecin-taannya. Masing-masing orang memiliki urusan yang menyibuk-kannya. [Saat itulah] Dzat Yang Memutuskan lagi Mahaadil Yang Maha memiliki Hari Kiamat menetapkan keputusan padanya dan membalasi orang yang berbuat baik dengan curahan kebaikan dariNya, dan orang yang berbuat buruk dengan menghalangi(nya dari rahmatNya).
Harapan yang terpancang pada Rabb yang Mahamulia, Maha Pengasih lagi Maha Penyayang, adalah untuk memperlihatkan kepada para makhluk sebagian dari keutamaan, kebaikan, maaf, toleransi, dan ampunan yang tidak bisa diungkapkan oleh lisan-lisan dan tidak dapat diimajinasikan oleh akal pikiran. Semua makhluk ketika itu menunggu-nunggu rahmatNya, ketika menyak-sikannya. Orang-orang yang beriman kepadaNya dan kepada para RasulNya mendapatkan rahmatNya secara khusus.
Jika dikatakan, "Dari manakah kalian mendapatkan harapan ini?" Jika engkau mau, katakanlah "Dari manakah pengetahuan kalian tentang ini?"
Maka kita katakan, "Karena kami mengetahuinya dari do-minannya rahmat Allah daripada kemurkaanNya, dan luasnya kemurahanNya yang merata pada semua makhluk, serta melalui apa yang kami saksikan pada diri-diri kami dan orang lain, berupa kenikmatan-kenikmatan yang melimpah di dunia ini. Terutama keutamaan yang ada di Hari Kiamat. Sesungguhnya Firman Allah,
﴾ وَخَشَعَتِ ٱلۡأَصۡوَاتُ لِلرَّحۡمَٰنِ فَلَا تَسۡمَعُ إِلَّا هَمۡسٗا 108 يَوۡمَئِذٖ لَّا تَنفَعُ ٱلشَّفَٰعَةُ إِلَّا مَنۡ أَذِنَ لَهُ ٱلرَّحۡمَٰنُ ﴿
"Dan semua suara tunduk merendah kepada Rabb Yang Maha Pengasih, sehingga yang kamu dengar hanyalah bisik-bisik. Pada hari itu tidak berguna syafa'at (pertolongan) kecuali dari orang yang telah diberi izin oleh Rabb Yang Maha Pemurah,"
dipadukan dengan Firman Allah,
﴾ ٱلۡمُلۡكُ يَوۡمَئِذٍ ٱلۡحَقُّ لِلرَّحۡمَٰنِۚ ﴿
"Kerajaan yang haq pada hari itu adalah kepunyaan Dzat Yang Maha Pemurah." (Al-Furqan: 26),
dipadukan dengan sabda Nabi ﷺ,
إِنَّ لِلّٰهِ مِائَةَ رَحْمَةٍ، أَنْزَلَ لِعِبَادِهِ رَحْمَةً، بِهَا يَتَرَاحَمُوْنَ وَيَتَعَاطَفُوْنَ، حَتَّى إِنَّ الْبَهِيْمَةَ تَرْفَعُ حَافِرَهَا عَنْ وَلَدِهَا خَشْيَةَ أَنْ تَطَأَهُ.
"Sesungguhnya Allah memiliki seratus buah rahmat. Dia menu-runkan satu rahmat bagi para hambaNya. Dengan itu, mereka saling menyayangi dan mengasihi. Bahkan seekor binatang mengangkat telapak kakinya dari anaknya lantaran takut akan menginjaknya"[32][Maksudnya] karena sifat sayang yang diletakkan di hatinya. Di Hari Kiamat, Allah menggabungkan rahmat ini dengan sembilan puluh sembilan rahmat. Dengan itu, Allah mencurahkan kasihNya pada para hambaNya. Ditambah lagi dengan sabda Rasulullah,
لَلّٰهُ أَرْحَمُ بِعِبَادِهِ مِنَ الْوَالِدَةِ بِوَلَدِهَا.
"Allah benar-benar lebih menyayangi para hambaNya daripada si ibu (ini) kepada anaknya."[33]
Maka, katakanlah terserah kamu, tentang berapa besarnya rahmat Allah. Sesungguhnya rahmatNya akan lebih besar dari apa yang engkau katakan. Dan imajinasikanlah rahmat Allah pada level yang lebih besar sekehendakmu. Sesungguhnya rahmat Allah lebih besar dari apa yang engkau sampaikan. Mahasuci Allah yang mencurahkan rahmatNya dalam sifat keadilan dan penerapan hu-kumanNya. Sebagaimana Dia merahmati dalam bentuk keutamaan, kebaikan dan pahalaNya. Dan Mahatinggi (Allah) Dzat yang rah-matNya melingkupi segala sesuatu, kemurahanNya merata pada setiap makhluk hidup, dan Dzat Yang Mahakaya tiada membutuh-kan para hambaNya, Maha Penyayang kepada para hambaNya. Mereka itu membutuhkanNya selama-lamanya dalam seluruh kondisi mereka. Tidak mungkin mereka mengenyampingkanNya dalam sekejap mata.
FirmanNya, ﴾ يَوۡمَئِذٖ لَّا تَنفَعُ ٱلشَّفَٰعَةُ إِلَّا مَنۡ أَذِنَ لَهُ ٱلرَّحۡمَٰنُ وَرَضِيَ لَهُۥ قَوۡلٗا 109 ﴿ "Pada hari itu tidak berguna syafa'at, kecuali (syafa'at) dari orang yang (Allah) Yang Maha Pemurah telah memberi izin kepadanya," maksudnya se-seorang tidak dapat memberikan syafa'at di sisiNya kecuali orang yang sudah diberi izin untuk mengeluarkan syafa'at. Dan Allah tidak mengeluarkan izin kecuali (diperuntukkan) bagi orang yang Dia ridhai ucapannya, maksudnya permohonan syafa'atnya, dari kalangan para nabi, para rasul, hamba-hambaNya yang dekat, bagi orang yang diridhai ucapan dan tindakannya. Yaitu orang Mukmin yang ikhlas. Jika salah satu syarat ini tidak terpenuhi, maka tidak ada cara bagi siapa pun untuk meraih syafa'at dari siapa saja.
(111-112) Di tempat Mahsyar, umat manusia tergolong-kan menjadi dua kelompok; orang-orang yang telah berbuat aniaya disebabkan kekufuran dan kejelekan mereka. Orang-orang ini tidak menjumpai kecuali sesal, terhalangi dari rahmat dan siksa yang pedih di Jahanam, serta kemurkaan Allah, Dzat Yang Maha me-miliki Hari Kiamat. Kelompok kedua: Orang-orang yang beriman dengan keimanan yang diperintahkan dan mengamalkan amalan shalih, yang wajib maupun yang sunnah. ﴾ فَلَا يَخَافُ ظُلۡمٗا ﴿ "Maka dia tidak khawatir akan perlakuan yang tidak adil (terhadapnya)," yaitu penam-bahan pada kesalahan-kesalahannya ﴾ وَلَا هَضۡمٗا 112 ﴿ "dan tidak (pula) akan pengurangan haknya," pengurangan dari kebaikan-kebaikannya. Bahkan dosa-dosanya terampuni dan kekurangan-kekurangannya dibersihkan dan kebaikan-kebaikannya dilipatgandakan.
﴾ وَإِن تَكُ حَسَنَةٗ يُضَٰعِفۡهَا وَيُؤۡتِ مِن لَّدُنۡهُ أَجۡرًا عَظِيمٗا 40 ﴿
"Dan jika ada kebajikan sebesar dzarrah, niscaya Allah akan meli-patgandakannya dan memberikan dari sisiNya pahala yang besar." (An-Nisa`: 40).
Božiji Poslaniče, nevjernici te pitaju šta će se dogoditi s planinama, na Sudnjem danu, pa ih izvijesti da će Allah, džellešanuhu, planine iščupati sa Zemlje i pretvoriti ih u prah.
Mereka bertanya kepadamu -wahai Rasul- tentang keadaan gunung-gunung di hari Kiamat kelak maka katakanlah pada mereka, "Gunung-gunung itu akan dicabut oleh Tuhanku dari akar-akarnya lalu menghancurkannya sehingga menjadi debu yang beterbangan.
They ask you, O Messenger, regarding the condition of the mountains on the Day of Judgment. Say to them: My Lord will pull out the mountains from their roots and scatter them, then they will become dust.
Ô Messager, les mécréants t’interrogent au sujet de ce qu’il adviendra des montagnes le Jour de la Résurrection. Réponds-leur: Allah les déracinera et les pulvérisera.
-Ey Resul!- Sana kıyamet günü dağların durumundan soruyorlar. Onlara de ki: "Rabbim onları kökünden söküp savuracak, toz olacaktır."
Nagtatanong sila sa iyo, O Sugo, tungkol sa kalagayan ng mga bundok sa Araw ng Pagbangon kaya sabihin mo sa kanila: "Ang mga bundok ay bubunutin ng Panginoon ko mula sa mga ugat nito at ikakalat Niya ang mga ito kaya ang mga ito ay magiging alabok.
E ti chiedono – o messaggero – delle condizioni delle montagne, nel Giorno della Resurrezione. Di' loro: "Le montagne verranno sradicate, dal mio Dio, dalle loro radici, ed Egli le farà svanire".
The destruction of the Mountains, and the Earth becomes a Smooth Plain
Allah says,
وَيَسْـَلُونَكَ عَنِ الْجِبَالِ
(And they ask you concerning the mountains.) This is a question, will they remain on the Day of Resurrection or will they cease to exist
فَقُلْ يَنسِفُهَا رَبِّى نَسْفاً
(Say: "My Lord will blast them and scatter them as particles of dust.") This means that He will take them away from their places, wipe them out and remove them completely.
فَيَذَرُهَا
(Then He shall leave it) referring to the earth;
قَاعاً صَفْصَفاً
(as a level smooth plain.) This means one expanse spread out. The word Qa` means a piece of land that is level and the word Safsafa is used to place emphasis on this meaning. It has also been said that Safsafa means that which has no vegetation growing in it. The first meaning is preferred, even though the second meaning is also included by necessity. In reference to this, Allah says,
لاَّ تَرَى فِيهَا عِوَجاً وَلا أَمْتاً
(You will see therein no crookedness nor curve. ) meaning, `on that Day you will not see in the earth any valley, hill, or any place, whether low or elevated.' Ibn `Abbas, `Ikrimah, Mujahid, Al-Hasan Al-Basri, Ad-Dahhak, Qatadah and others of the Salaf all said the same.
The People will rush towards the Voice of the Caller
يَوْمَئِذٍ يَتَّبِعُونَ الدَّاعِىَ لاَ عِوَجَ لَهُ
(On that Day mankind will follow strictly Allah's caller, no crookedness will they show him.) On the Day, they see these conditions and these frightening sights, they will hastily respond to the caller. Wherever they are commanded to go, they will rush to it. If they had been like this in the worldly life, it would have been more beneficial for them, but here it does not benefit them. This is as Allah says,
أَسْمِعْ بِهِمْ وَأَبْصِرْ يَوْمَ يَأْتُونَنَا
(How clearly will they see and hear, the Day when they will appear before Us!) 19:38 Allah also says,
مُّهْطِعِينَ إِلَى الدَّاعِ
(hastening towards the caller.) Concerning Allah's statement,
وَخَشَعَتِ الأَصْوَاتُ لِلرَّحْمَـنِ
(And all voices will be humbled for the Most Gracious,) Ibn `Abbas said, "This means they will be silent." As-Suddi also said the same.
فَلاَ تَسْمَعُ إِلاَّ هَمْساً
(And nothing shall you hear except Hamsa.) Sa`id bin Jubayr related that Ibn `Abbas said, "This means the steps of feet." `Ikrimah, Mujahid, Ad-Dahhak, Ar-Rabi` bin Anas, Qatadah, Ibn Zayd and others all said the same. `Ali bin Abi Talhah said that Ibn `Abbas said,
فَلاَ تَسْمَعُ إِلاَّ هَمْساً
(And nothing shall you hear except Hamsa.) "Hamsa means a hidden voice." This has also been repor- ted from `Ikrimah and Ad-Dahhak. Sa`id bin Jubayr said,
فَلاَ تَسْمَعُ إِلاَّ هَمْساً
(And nothing shall you hear except Hamsa.) "Hamsa means the secret speech and the steps of feet."
Hỡi Thiên Sứ Muhammad! Chúng hỏi Ngươi về tình trạng của những quả núi vào Ngày Phục Sinh, Ngươi hãy nói với bọn chúng: Thượng Đế của ta sẽ bứng chúng và làm cho no bay tứ tán, chẳng còn gì.
E spianerà la terra che portava le montagne, lasciandola senza costruzioni né vegetazione.
Ngài (Allah) sẽ làm cho trái đất trống không và trở trụi, chẳng còn một thứ gì trên lưng nó cả.
Iiwan Niya ang lupa na nagpapasan sa mga ito na maging patag na walang gusali sa ibabaw nito ni tanim.
Il ne restera alors qu’une terre plane qui les portait et cette terre sera dépourvue de plantes et de constructions.
He will then leave the earth which used to carry them as flat, with no buildings or vegetation on it.
Pa će Zemlja nakon toga ravnom glatkom ledinom postati; na njoj neće biti nikakvih građevina, a ni bilja.
Luego dejará la tierra en la que los transportaba como una llanura, sin edificios ni vegetación.
(Allah Teâlâ) Dağları üzerinde taşıyan yeryüzünü, üzerinde ne bir bina ve ne de bir bitki olmadan dümdüz bırakacaktır.
Kemudian Dia membiarkan bumi yang ditempati gunung-gunung itu menjadi rata, tidak memiliki bangunan dan tumbuhan sama sekali.
Ô toi qui la verra, tu n’apercevras aucune élévation ni aucune dépression sur cette Terre aplanie.
-Ey yeryüzüne bakan kişi!- Yeryüzünün dümdüz olarak görürsün. Orada ne bir eğim, ne bir yükseklik, ne de bir alçaklık görebilirsin.
O onlooker, you will not see on the earth, due to it being totally flat, any curve, elevation or dip.
Maka engkau -wahai yang akan melihatnya- tidak akan lagi menyaksikan adanya tanah yang miring, yang tinggi, dan yang rendah karena betapa ratanya bumi itu.
Na Zemlji tad neće postojati ni dolina ni brežuljaka, bit će sasvim ravna.
No verás en la tierra ninguna colina, elevación o inclinación, debido a que estará totalmente llana”.
Rồi ngươi - hỡi người chứng kiến - sẽ thấy mặt đất sẽ bằng phẳng không có chỗ nào lồi hay lõm.
Hindi ka makakikita sa lupa, O tagatingin sa mga iyon, dahil sa kalubusan ng kapatagan nito, ng isang paghilig ni isang pag-angat ni isang pagbaba."
Non potrai vedere, o tu che osserverai la terra, né picchi né fondi, tale la perfezione della sua estensione.
Sa Araw na iyon susundan ng mga tao ang tinig ng tagapag-anyaya patungo sa Kalapan, nang walang paglihis sa kanila sa pagsunod sa kanya. Tatahimik ang mga tinig para sa Napakamaawain dala ng pangingilabot, kaya wala kang maririnig sa Araw na iyon kundi isang pakubling tinig.
Trong Ngày hôm đó, nhân loại sẽ đi theo tiếng hô gọi của vị Thiên Thần đến tập trung tại nơi đại triệu tập, họ tất nhiên phải đi theo sự hô gọi đó, và mọi tiếng nói đều tắt lịm trước Đấng Rất Mực Độ Lượng, bởi thế vào Ngày đó sẽ không còn nghe thấy bất cứ tiếng động nào ngoài những âm thanh thật khẽ.
In quel giorno, la gente seguirà la guida che condurrà al Raduno, e non potranno rifiutarsi di seguirla, e tutte le voci taceranno per timore del Compassionevole, e in quel giorno non potrà essere udito neanche un sussurro.
En ese día, todos seguirán la voz del pregonero que convocará hacia el lugar de reunión. No habrá nada que los desvíe de seguirlo. Las voces callarán ante el Misericordioso, por temor, por lo que solo oirán en este día aquello que susurren.
On that day, people will follow the sound of the caller towards the gathering place. There will be nothing to divert them from following it. The voices will silence for the Merciful, out of fear, so you will not hear on this day except whispering.
Pada hari itu manusia akan mengikuti panggilan yang menyeru mereka ke padang Mahsyar, mereka tidak bisa membantah agar tidak mengikutinya, dan semua suara pada hari itu tunduk merendah kepada Tuhan Yang Maha Pengasih karena rasa takut kepadaNya, sehingga hari itu engkau tidak akan mendengar kecuali suara yang berbisik-bisik.
On Doomsday, the earth will be turned into a flattened plain. At that time there will be neither the heights of the mountains nor the depths of the seas. All human beings will be reborn and assembled on this ground. In this world when God’s voice is directed to mankind through His spokesmen, it is ignored by many individuals. But, on Doomsday, when God will directly call the people, they will follow the direction of His voice without the slightest deviation. People will be so terrified that they will not be able to utter a single word. Except for the sound of dragging feet, no other sound will be heard.
Na Dan ustanuća, ljudi će se odazvati glasniku, hrleći na stajalište, i svi će utišati svoje glasove, iz poniznosti i strahopoštovanja prema Allahu Velikom, samo će se šapat čuti.
İşte o gün insanlar mahşere çağıran davetçinin sesine uyarlar. Ona tabi olmaktan kimse onları çeviremez. Rahman'ın korkusundan bütün sesler kesilmiştir. O gün fısıldaşmalardan başka bir şey duyamazsın.
Les gens suivront la voix de celui qui les appellera au rassemblement et ils n’auront d’autre choix que de le suivre. Toutes les voix se tairont par crainte du Tout Miséricordieux et tu n’entendras que de légers bruits.
Durant ce Jour terrible, aucune intercession n’aura d’effet sauf si Allah l’autorise à son auteur et agrée ce qu’il dira.
En este gran día, ninguna intercesión de ningún intercesor podrá beneficiar, salvo la de quien Al-lah permita y esté complacido con sus palabras.
Na Danu konačnog, strašnog polaganja računa od koristi će biti posredovanje samo onom kome Allah dozvoli da posreduje i bude zadovoljan da se zauzima, niko osim njih.
O azametli günde şefaat eden hiçbir kimsenin şefaati fayda vermez. Ancak Yüce Allah'ın şefaat izni verdiği şefaatçi ve şefaatte sözünden razı olduğu kimse bundan müstesnadır.
Pada hari yang agung itu, syafaat/pertolongan dari pemberi syafaat tidak lagi berguna kecuali dari pemberi syafaat yang diizinkan Allah untuk memberikan syafaat, dan Dia meridhai perkataannya dalam syafaat itu.
On this great day, no intercession from any intercessor will benefit, except one whom Allah allows to intercede and Allah is pleased with what he says in intercession.
The Intercession and the Recompense
Allah, the Exalted, says,
يَوْمَئِذٍ
(On that day) the Day of Resurrection,
لاَّ تَنفَعُ الشَّفَاعَةُ
(no intercession shall avail.) meaning with Him (Allah).
إِلاَّ مَنْ أَذِنَ لَهُ الرَّحْمَـنُ وَرَضِىَ لَهُ قَوْلاً
(except the one for whom the Most Gracious has given permission and whose word is acceptable to Him.) This is similar to His statement,
مَن ذَا الَّذِى يَشْفَعُ عِندَهُ إِلاَّ بِإِذْنِهِ
(Who is he that can intercede with Him except with His permission) 2:255 It is also similar to His statement,
وَكَمْ مِّن مَّلَكٍ فِى السَّمَـوَتِ لاَ تُغْنِى شَفَـعَتُهُمْ شَيْئاً إِلاَّ مِن بَعْدِ أَن يَأْذَنَ اللَّهُ لِمَن يَشَآءُ وَيَرْضَى
(And there are many angels in the heavens, whose intercession will avail nothing except after Allah has given leave for whom He wills and is pleased with.) 53:26 He also says,
وَلاَ يَشْفَعُونَ إِلاَّ لِمَنِ ارْتَضَى وَهُمْ مِّنْ خَشْيَتِهِ مُشْفِقُونَ
(And they cannot intercede except for him with whom He is pleased. And they stand in awe for fear of Him.) 21:28 He also says,
وَلاَ تَنفَعُ الشَّفَـعَةُ عِندَهُ إِلاَّ لِمَنْ أَذِنَ لَهُ
(Intercession with Him profits not except for him whom He permits.) 34:23 And He says,
يَوْمَ يَقُومُ الرُّوحُ وَالْمَلَـئِكَةُ صَفّاً لاَّ يَتَكَلَّمُونَ إِلاَّ مَنْ أَذِنَ لَهُ الرَّحْمَـنُ وَقَالَ صَوَاباً
(The Day that Ar-Ruh and the angels will stand forth in rows, they will not speak except him whom the Most Gracious allows, and he will speak what is right.) 78:38 In the Two Sahihs it is reported from the leader of the Children of Adam and the Noblest of all the creatures to Allah, Muhammad :
«آتِي تَحْتَ الْعَرْشِ، وَأَخِرُّ للهِ سَاجِدًا، وَيَفْتَحُ عَلَيَّ بِمَحَامِدَ لَا أُحْصِيهَا الْآنَ، فَيَدَعُنِي مَا شَاءَ أَنْ يَدَعَنِي، ثُمَّ يَقُولُ: يَا مُحَمَّدُ، ارْفَعْ رَأْسَكَ وَقُلْ يُسْمَعْ، وَاشْفَعْ تُشَفَّعْ فَيَحُدُّ لِي حَدًّا، فَأُدْخِلُهُمُ الْجَنَّةَ ثُمَّ أَعُود»
(I will come under the Throne and I will fall down into prostration. Then, I will be inspired to make praises (of Allah) that I am not able to recall them now. Allah will leave me in this condition as long as He wishes. Then, He will say, "O Muhammad, raise your head. Speak and you will be heard, intercede and your intercession will be accepted." Then, a designated group will be allowed for me (to intercede on their behalf). Allah will then enter them into Paradise and I will return (to repeat the process again). ) The Prophet mentioned doing this four times. May Allah's blessings and peace be upon him and the rest of the Prophets as well. In another Hadith it also mentions that he said,
«يَقُولُ تَعَالَى: أَخْرِجُوا مِنَ النَّارِ مَنْ كَانَ فِي قَلْبِهِ مِثْقَالُ حَبَّةٍ مِنْ إِيمَانٍ، فَيُخْرِجُونَ خَلْقًا كَثِيرًا، ثُمَّ يَقُولُ: أَخْرِجُوا مِنَ النَّارِ مَنْ كَانَ فِي قَلْبِهِ نِصْفُ مِثْقَالٍ مِنْ إِيمَانٍ، أَخْرِجُوا مِنَ النَّارِ مَنْ كَانَ فِي قَلْبِهِ مَا يَزِنُ ذَرَّةً، مَنْ كَانَ فِي قَلْبِهِ أَدْنَى أَدْنَى مِثْقَالِ ذَرَّةٍ مِنْ إِيمَان»
(Allah, the Exalted, will say, "Bring out of the Fire whoever has a seed's weight of faith in his heart." So a large number of people will be brought out. Then He will say, "Bring out of the Fire whoever has a half of a seed's weight of faith in his heart. Bring out whoever has the weight of a speck of dust in his heart. Bring out whoever has the weight of the smallest and tiniest particle of dust of faith in his heart.") And the Hadith continues. Concerning Allah's statement,
يَعْلَمُ مَا بَيْنَ أَيْدِيهِمْ وَمَا خَلْفَهُمْ
(He knows what happens to them and what will happen to them,) He encompasses all creation with His knowledge.
وَلاَ يُحِيطُونَ بِهِ عِلْماً
(but they will never encompass anything of His knowledge.) This is like His statement,
وَلاَ يُحِيطُونَ بِشَيْءٍ مِّنْ عِلْمِهِ إِلاَّ بِمَا شَآءَ
(And they will never encompass anything of His knowledge except that which He wills. ) 2:255 Concerning Allah's statement,
وَعَنَتِ الْوُجُوهُ لِلْحَىِّ الْقَيُّومِ
(And (all) faces shall be humbled before the Ever Living, the Sustainer.) Ibn `Abbas and others said, "This means that the creatures will be humbled, submissive and compliant to their Compeller, the Ever Living, Who does not die, the Sustainer of all, Who does not sleep." He is the maintainer of everything. He determines the affairs of everything and preserves everything. He is perfect in His Self. He is the One Whom everything is in need of and whom nothing could survive without. Concerning His statement,
وَقَدْ خَابَ مَنْ حَمَلَ ظُلْماً
(And he who carried wrongdoing, will be indeed a complete failure.) meaning on the Day of Resurrection. For verily, Allah will give every due right to the one who deserved it. Even the ram who lost its horn will be given revenge against the one who had horns. In the Sahih, it is recorded that the Prophet said,
«إِيَّاكُمْ وَالظُّلْمَ، فَإِنَّ الظُّلْمَ ظُلُمَاتٌ يَوْمَ الْقِيَامَة»
(Beware of wrongdoing (or oppression), for verily, wrongdoing will be darknesses on the Day of Resurrection.) And the true failure is for whoever meets Allah while associating partners with Him. Allah the Exalted says,
إِنَّ الشِّرْكَ لَظُلْمٌ عَظِيمٌ
("Verily, associating partners with Me is the great wrongdoing.") Allah's statement,
وَمَن يَعْمَلْ مِنَ الصَّـلِحَـتِ وَهُوَ مُؤْمِنٌ فَلاَ يَخَافُ ظُلْماً وَلاَ هَضْماً
(And he who works deeds of righteousness, while he is a believer, then he will have no fear of injustice, nor of any curtailment.) After Allah mentions the wrongdoers and their threat, He then commends the pious people and mentions the judgement they receive. Their judgement is that they will not be wronged nor oppressed. This means that their evils will not be increased and their good deeds will not be decreased. This was stated by Ibn `Abbas, Mujahid, Ad-Dahhak, Al-Hasan, Qatadah and others. Zulm means an increase that comes from the sins of others being placed upon the person, and Hadm means a decrease.
Sa dakilang Araw na iyon ay hindi magpapakinabang ang pamamagitan mula sa alinmang tagapamagitan maliban sa isang tagapamagitang nagpahintulot doon si Allāh na mamagitan iyon at nalugod Siya sa sinasabi niyon sa pamamagitan.
Trong Ngày Vĩ Đại đó, sự can thiệp của bất cứ ai cũng trở nên vô ích trừ những ai được Allah cho phép quyền can thiệp cầu xin ân xá và Ngài hài lòng với sự cầu xin của y.
In quel grande giorno non gioverà l'intercessione di alcun intercessore, tranne l'intercessore che Allāh autorizzerà ad intercedere, e le cui parole di intercessione avrà accettato.
Allah biết những gì mà nhân loại sẽ đối mặt từ sự việc của Giờ Tận Thế và Ngài biết những gì đã xảy ra phía sau họ trên cuộc sống trần gian này nhưng nhân loại không hề biết rõ về Ngài.
Nakaaalam si Allāh – kaluwalhatian sa Kanya – sa kahaharapin ng mga tao mula sa nauukol sa Huling Sandali at nakaaalam Siya sa tatalikuran nila sa Mundo nila, habang hindi makasasaklaw ang lahat ng mga tao sa kaalaman sa sarili ni Allāh at mga katangian Niya.
Allāh, gloria Sua, è Consapevole di ciò che subirà la gente nell'Ora, ed è Consapevole di ciò che avranno lasciato in vita, e nessun suddito sa nulla riguardo la Sua Maestà né i Suoi attributi.
Svevišnji Allah savršeno zna šta ljude čeka na ahiretu, On dobro zna šta su iza sebe ostavili na dunjaluku. Ljudi ne mogu znanjem obuhvatiti Allahovo Biće i svojstva.
Al-lah sabe a lo que se enfrentará la gente en la hora final y Él sabe lo que hicieron en su vida mundana. Todos los siervos juntos no pueden abarcar el conocimiento de Al-lah ni Sus atributos.
Allah knows what people will face in the final hour and He knows what they will have left behind in their worldly life. All the servants together cannot encompass the knowledge of Allah’s being and His qualities.
Allah -Subhanehu ve Teâlâ- insanların, gelecekte olacak kıyamet için ne sunduklarını ve dünyaları için arkalarında ne bıraktıklarını hakkıyla bilir. Bütün yaratılmışlar Yüce Allah'ın zatını ve sıfatını bilgi bakımından kuşatamazlar.
Allah sungguh mengetahui perkara-perkara hari Kiamat yang akan dihadapi oleh manusia dan mengetahui pula segala yang mereka tinggalkan di kehidupan dunia mereka, sedang pengetahuan semua hamba tidak meliputi zat dan Sifat-sifat-Nya.
Allah sait ce que vivront les gens lorsque surviendra l’Heure et sait aussi ce qu’ils vivent dans le bas monde tandis que Ses serviteurs n’ont aucune connaissance de Son Etre et de Ses attributs.
Les visages des serviteurs s’humilieront devant le Vivant qui ne meurt pas, Celui qui gère les affaires de Ses serviteurs et leur donne le cours qu’Il veut. Ceux qui se seront chargés de péchés seront perdants puisqu’ils se seront exposés eux-mêmes à l’anéantissement.
Semua wajah hamba tertunduk hina di hadapan Tuhan Mahahidup yang tidak pernah mati, serta Maha Berdiri Sendiri dalam mengurusi dan mengatur urusan hamba-hamba-Nya. Sungguh betapa meruginya orang yang membawa beban dosa dengan membuang dirinya ke tempat kebinasaan.
Svi će se ljudi Allahu, Živom i Vječnom, Onom Koji ne umire, Onom Koji uređuje sve što postoji pokoriti. A nastradat će i svaku će nadu izgubiti oni koji pred Allaha, izađu sa grijehom koji će ih upropastiti.
Kulların yüzleri ölümsüz hayat sahibine, kullarının işlerini idare edip yönetene boyun büküp itaat etmiştir. Muhakkak ki günah yüklenen nefsini helaka sürükleyerek hüsrana uğramıştır.
The faces of the servants will humble and surrender before the Eternal One who does not die and who takes care of the affairs of His servants by managing and administering them. And the one Who carried sin has lost, due to his taking himself to places of destruction.
Los rostros de los siervos se humillarán y se rendirán ante el Viviente que no muere, y que toma cuidado de los asuntos de Sus siervos y se ocupa de manejarlos y administrarlos. Quien se cargue a sí mismo con el pecado, se habrá conducido a sí mismo al extravío.
Tất cả nhân loại sẽ gục mặt xuống trước Allah, Đấng Hằng Sống, Đấng Bất Diệt, Đấng Trông Coi và Chi Phối vạn vật. Quả thật, những ai mang trên người tội lỗi chắc chắn sẽ thua thiệt và thất bại thảm hại vì họ tự dấn thân vào ngõ diệt vong.
E i volti della gente saranno umiliati e si saranno sottomessi al Vivente, Colui che non muore, Colui che governa e amministra le questioni dei Suoi sudditi, e che le gestisce, e avrà perduto colui che avrà portato peccati, conducendo la propria anima alla distruzione.
Nagpakaaba ang mga mukha ng mga tao at nagpasakop sa [Panginoong] Buhay na hindi namamatay, na Tagapagpanatili sa mga nauukol sa mga tao sa pamamagitan ng pangangasiwa sa mga ito at pagpapatakbo sa mga ito samantalang nalugi nga ang sinumang nagpasan ng kasalanan sa pamamagitan ng paghahatid niya sa sarili niya sa mga hatiran ng kapahamakan.
Ang sinumang gumagawa ng mga gawang maayos samantalang siya ay mananampalataya kay Allāh at sa mga sugo Niya, magtatamo siya ng ganti sa kanya nang lubus-lubos at hindi siya mangangamba sa isang kawalang-katarungan kapag pinagdurusa siya dahil sa isang pagkakasalang hindi niya ginawa ni sa isang kabawasan sa gantimpala sa gawa niyang maayos.
Colui che compie buone azioni, credendo in Allāh e nei Suoi messaggeri, riceverà la Sua piena ricompensa, e non dovrà temere l'ingiustizia di essere punito per un peccato che non ha commesso, né che gli venga fatta mancare la ricompensa di una buona azione che ha compiuto.
Và ai làm việc thiện tốt và tin nơi Allah và các vị Thiên Sứ của Ngài thì y sẽ được ban thưởng một phần thưởng tốt đẹp và vĩ đại, ý sẽ không lo sợ bị phạt cho tội lỗi đã làm và cũng sẽ phải lo sợ bị lấy mất phần ân thưởng cho các việc làm thiện tốt.
Allah ve resulüne iman ederek salih ameller işleyen kimse tam olarak mükâfata nail olacaktır. Ne işlemediği günahtan dolayı zulme uğramaktan korkar, ne de salih amelinin sevabının eksilmesinden korkar.
It is baseless to believe that recommendation in itself is effective. God, being fully aware of the condition of His subjects, needs no reports from others. Nor is He weak: He is not, therefore, amenable to pressures. However, under certain special circumstances, God Himself may be pleased to honour a request. On the Day of Judgement, real importance will be attached to what the individual has brought with him in terms of his piety, his good deeds and his personal virtues. One who has founded his life on untruth is bound to meet with failure in the Hereafter. There, only those will be successful who recognised their Lord—who remained invisible in this world—and who shaped their lives in accordance with His will and pleasure.
Quiconque accomplit de bonnes œuvres tout en croyant en Allah et en Ses messagers obtiendra la totalité de sa rétribution et il n’aura pas à craindre d’être injustement châtié pour un péché qu’il n’a pas commis ni que l’on diminue une part de la récompense méritée pour ses bonnes œuvres.
Oni koji su činili dobra djela i, pored toga, vjerovali u Svevišnjeg Allaha i Njegove poslanike, neće se plašiti da će im dragi Allah učiniti nepravdu upisavši im grijeh koji nisu počinili ili ih zakinuvši u dobrim djelima koja su činili.
Adapun orang yang mengerjakan amal saleh, lagi beriman kepada Allah dan para rasul-Nya maka ia akan mendapatkan ganjarannya secara sempurna, ia tidak khawatir akan dizalimi dengan diberikan hukuman atas dosa yang tidak ia lakukan, dan tidak pula khawatir akan dikurangi pahala amal salehnya.
Whoever does good deeds whilst believing in Allah and His messengers will attain his full reward, and will neither fear injustice by being punished for a sin he did not commit nor a decrease in the reward of his good deeds.
Quien haya obrado rectamente mientras cree en Al-lah y Sus mensajeros, obtendrá Su recompensa completa, y no temerá la injusticia de ser castigado por un pecado que no cometió, ni una disminución de la recompensa de sus buenas obras.
Kao što smo objavili kazivanje o prijašnjim narodima, tako objavljujemo i ovaj Kuran na jasnom arapskom jeziku, pojašnjavajući u njemu razne vrste prijetnji, s ciljem da se poboje Allaha i da ih Kur'an podstakne na razmišljanje.
Tout comme Nous révélons les récits des anciens, Nous révélons ce Coran en une langue arabe claire et y exposons de multiples menaces et avertissements afin que, peut-être, ils craignent Allah et tirent des leçons du Coran.
Geçmişlerin kıssalarını indirdiğimiz gibi bu Kur'an'ı da açık Arap dilinde indirdik. Çeşitli tehdit ve korkutucu şeyleri açıkladık. Umulur ki Allah'tan korkar ya da Kur'an onlara öğüt ve ibret olur.
I have revealed the Qur’ān in clear Arabic just as I revealed the stories of the previous prophets, and I have explained in it different warnings of threat and fear, in the hope they will fear Allah or that the admonition of the Qur’ān will cause them to reflect.
He revelado el Corán en el idioma árabe y de forma clara, al igual que revelé las historias de los profetas anteriores, y he expuesto en él toda clase de advertencias para que tengan temor de Al-lah, y que la amonestación del Corán los haga reflexionar.
113- Böylece onu biz, Arapça bir Kur’an olarak indirdik ve onda uyarıları türlü türlü anlattık. Olur ki korkarlar yahut da o (Kur'ân), onların öğüt/ibret almalarını sağlar.
113. Yani biz, böylece bu Kur’an-ı Kerim’i anlayıp kavradığınız bir dil olan, lafzı da manası da sizin için açık olan, üstün dil Arapça olarak indirdik. “Ve onda uyarıları türlü türlü anlattık.” Yani pek çok çeşitlerde, şekillerde onları türlü türlü açıkladık. Kimi yerde O’nun adalet ve intikamına delil teşkil eden isimleri zikrederek, kimi yerde daha önceki ümmetlerin başına getirdiği azapları söz konusu ederek, sonradan gelen ümmetlerin bunlardan ibret almalarını emrederek, kimi zaman günahların etkileri ve sebep oldukları kusurları dile getirerek, kimi zaman Kıyamet hallerinin dehşetlerini, o esnada meydana gelecek tedirgin edici halleri dile getirerek, kimi zaman cehennemi, cehennemdeki çeşitli cezaları ve türlü azapları beyan ederek bu türlü tehditleri türlü türlü tekrarladık. Bütün bunlar ise Allah’ın kullara olan bir rahmetidir. Belki Allah’tan korkarlar da kendilerine zararlı olan kötülüklerden ve masiyetlerden uzak kalır, onları terk ederler. “Yahut da o (Kur'ân), onların öğüt/ibret almalarını sağlar.” Bunun sonucunda da kendilerine faydalı olacak itaatleri ve hayırları işlerler. O halde bu Kitabın Arapça olması ve ihtiva ettiği tehditleri türlü şekillerde açıklaması, takvâya ve salih amele çağıran en büyük sebeptir. Eğer Kur’an, Arapça olmasaydı yahut da bu tehditler çeşitli şekillerde dile getirilmemiş olsaydı onun bunca etkisi görülemezdi.
The Qur'an was revealed so that the People would have Taqwa and reflect
After Allah, the Exalted, mentions that on the Day of Judgement both the good and the evil will be recompensed and there is no avoiding it, He then explains that the Qur'an was revealed as a bringer of glad tidings and a warner in the clear and eloquent Arabic language. There is no confusion or deficiency in it.
وَصَرَّفْنَا فِيهِ مِنَ الْوَعِيدِ لَعَلَّهُمْ يَتَّقُونَ
(And thus We have sent it down as a Qur'an in Arabic, and have explained therein in detail the warnings, in order that they may have Taqwa of,) This means: so that they will leave off sins, forbidden things and lewd abominations.
أَوْ يُحْدِثُ لَهُمْ ذِكْراً
(or that it may cause them to have a lesson from it.) This means: to produce acts of obedience and deeds that will bring one closer to Allah.
فَتَعَـلَى اللَّهُ الْمَلِكُ الْحَقُّ
(Then High above all be Allah, the True King.) This means: Most Holy and Majestic is He, the True King, Who is Himself the Truth and His promise is true. Likewise, His threat is true, His Messengers are true, the Paradise is true, the Hellfire is true and everything from Him is true. His justice is that He does not punish anyone before warning them, sending Messengers to them and granting excuses to His creatures, so that no one will have any argument or doubt (on Judgment Day).
The Command to the Prophet to listen to the Qur'an when it is revealed without making haste
Concerning Allah's statement,
وَلاَ تَعْجَلْ بِالْقُرْءانِ مِن قَبْلِ إَن يُقْضَى إِلَيْكَ وَحْيُهُ
(And be not in haste with the Qur'an before its revelation is completed to you,) This is similar to Allah's statement,
لاَ تُحَرِّكْ بِهِ لِسَانَكَ لِتَعْجَلَ بِهِ - إِنَّ عَلَيْنَا جَمْعَهُ وَقُرْءَانَهُ - فَإِذَا قَرَأْنَـهُ فَاتَّبِعْ قُرْءَانَهُ - ثُمَّ إِنَّ عَلَيْنَا بَيَانَهُ
(Move not your tongue to make haste therewith. It is for Us to collect it and to give you the ability to recite it. And when We have recited it to you, then follow its recital. Then it is for Us to made it clear (to you).) 75:16-19 It is confirmed in the Sahih on the authority of Ibn `Abbas, who said that the Messenger of Allah ﷺ used to go through great pains to retain the revelation. In doing so he used to move his tongue rapidly with its recital. Then, Allah revealed this Ayah. This means that whenever Jibril would say an Ayah, the Prophet would say it with him due to his eagerness to memorize it. Then, Allah guided him to that which was easier and lighter in this matter, to relieve him of this difficulty. Allah said,
لاَ تُحَرِّكْ بِهِ لِسَانَكَ لِتَعْجَلَ بِهِ - إِنَّ عَلَيْنَا جَمْعَهُ وَقُرْءَانَهُ
(Move not your tongue to make haste therewith. It is for Us to collect it and to give you the ability to recite it.) 75:16-17 Meaning, "We will gather it in your chest, then you will recite it to the people without forgetting anything of it."
فَإِذَا قَرَأْنَـهُ فَاتَّبِعْ قُرْءَانَهُ - ثُمَّ إِنَّ عَلَيْنَا بَيَانَهُ
(And when We have recited it to you, then follow its recital. Then it is for Us to made it clear (to you).) 75:18-19 And He said in this Ayah,
وَلاَ تَعْجَلْ بِالْقُرْءانِ مِن قَبْلِ إَن يُقْضَى إِلَيْكَ وَحْيُهُ
(And be not in haste with the Qur'an before its revelation is completed to you,) This is a command to the Prophet to listen quietly: `Then, when the angel (Jibril) completes reciting to you, you recite it after him.'
وَقُل رَّبِّ زِدْنِى عِلْماً
(and say: "My Lord! Increase me in knowledge.") meaning, "Give me more knowledge from You." Ibn `Uyaynah said, "The Prophet did not cease increasing (in knowledge) until Allah, the Mighty and Sublime, took him (i.e. he died)."
Sebagaimana Kami turunkan kisah-kisah umat terdahulu, Kami juga menurunkan Al-Qur`ān ini dengan bahasa Arab yang jelas dan Kami telah menjelaskan berulang-ulang di dalamnya berbagai macam peringatan dan ancaman dengan harapan agar mereka takut kepada Allah, atau Al-Qur`ān ini menyebabkan mereka bisa mengambil pelajaran dan ibrah.
Tulad ng pinababa Namin na mga kasaysayan ng mga nauna, nagpababa Kami nitong Qur'an sa wikang Arabeng malinaw at naglinaw Kami rito ng mga uri ng banta gaya ng pagbabala at pagpapangamba, sa pag-asang mangamba sila kay Allāh o magdulot sa kanila ang Qur'ān ng pangaral at pagsasaalang-alang.
Così come abbiamo rivelato alcune storie degli antichi, abbiamo rivelato questo Corano in chiara lingua araba, e abbiamo chiarito vari avvertimenti e intimidazioni, così da incutere loro timore affinché temano Allāh, oppure affinché il Corano sia per loro di esempio, in modo che vi riflettano.
Tương tự với những gì mà TA (Allah) đã ban xuống từ những câu chuyện của những người thời trước, TA đã ban xuống Kinh Qur'an này bằng tiếng Ả Rập rõ ràng, trong đó, TA đã giảng giải kỹ lưỡng những lời cảnh báo về sự trừng phạt, hy vọng họ biết sợ Allah hoặc Qur'an sẽ làm sự nhắc nhở để họ lưu tâm mà nhớ về TA.
"Dan demikianlah Kami menurunkan al-Qur`an dalam Bahasa Arab, dan Kami telah menerangkan dengan berulang kali di dalamnya sebagian ancaman, agar mereka bertakwa atau (agar) al-Qur`an itu mengadakan pengajaran bagi mereka." (Thaha: 113).
(113) Maksudnya, dan demikianlah, Kami menurunkan Kitab ini dengan Bahasa Arab yang kalian pahami dan mengerti. Tidak ada lafazh maupun maknanya yang kabur pada kalian.
﴾ وَصَرَّفۡنَا فِيهِ مِنَ ٱلۡوَعِيدِ ﴿ "Dan Kami telah menerangkan dengan berulang kali di dalamnya sebagian ancaman," maksudnya, Kami memvariasi-kannya dengan jenis yang banyak sekali. Terkadang dengan me-nyebutkan Nama-nama Allah yang menunjukkan keadilan dan sifat membalas dendam. Suatu waktu, dengan menyebutkan ma-lapetaka-malapetaka yang Allah timpakan kepada umat-umat terdahulu. Dan Dia memerintahkan agar umat-umat setelah mereka mengambilnya sebagai pelajaran. Kadang-kadang dengan menge-mukakan pengaruh-pengaruh dosa dan kekurangan-kekurangan yang ditimbulkannya. Kadang, dengan menyebutkan kengerian-kengerian di Hari Kiamat beserta peristiwa-peristiwa yang mena-kutkan dan menggegerkan. Kadang-kadang dengan menceritakan tentang Jahanam beserta berbagai jenis hukuman dan beragam siksaan. Ini semua bukti rahmat Allah pada para hambaNya.
﴾ لَعَلَّهُمۡ يَتَّقُونَ ﴿ "Agar mereka bertakwa," bertakwa kepada Allah. Mereka pun meninggalkan kejahatan, dan maksiat-maksiat yang membahayakan mereka. ﴾ أَوۡ يُحۡدِثُ لَهُمۡ ذِكۡرٗا 113 ﴿ "Atau (agar) al-Qur`an itu mengadakan pengajaran bagi mereka," maka kalian mengamalkan amalan-amalan shalih dalam ketaatan dan kebaikan, dan hal-hal yang berguna bagi kalian. Keadaan al-Qur`an yang berbahasa Arab dan "mengulang-ulang penyebutan ancaman" merupakan faktor yang paling dominan dan paling besar mendatangkan ketakwaan dan amalan shalih. Sekiranya, al-Qur`an tidak berbahasa Arab atau tidak terulang-ulang, niscaya ia tidak memberikan pengaruh.
Sia lode ad Allāh, Benedetto e Glorificato, il Sovrano che detiene il Regno di tutte le cose; Egli è la Verità, e le Sue parole sono verità: Lungi da come lo descrivono gli idolatri; e non affrettarti – o Messaggero – a leggere il Corano con Jibrīl prima che lui finisca di trasmettertelo, e di': "Dio mio, aumenta la mia conoscenza, più di quanto mi hai insegnato"
وَلَا تَعْجَلْ بِالْقُرْآنِ مِن قَبْلِ أَن يُقْضَىٰ إِلَيْكَ وَحْيُهُ (And do not hasten with (reciting) the Qur'an before its revelation is concluded - 20: 114.) It has been stated in Sahih Hadith on the authority of Sayyidna Ibn ` Abbas ؓ that in the early days of revelation when angel Jibra'il (علیہ السلام) brought a Qur’ anic verse and recited it to the Holy Prophet ﷺ ، the latter would try to repeat it after him, lest it escapes from his memory. He had, thus, to make a double effort, i.e. to listen to and understand the meaning of the Qur'anic verses while they were being recited by Jibra'il (علیہ السلام) and also to repeat them in order to commit them to memory. In this verse as well as in the verse لَا تُحَرِّكْ بِهِ لِسَانَكَ occurring in Surah قِیَامۃ (75:16) Allah lightened this burden from the Holy Prophet ﷺ by assuring him that he need not worry himself about memorizing the Qur'anic verses which were revealed to him because He (Allah) would make it possible for him to remember them without any effort on his part. All that he was directed to do was that he should keep praying, رَّبِّ زِدْنِي عِلْمًا (My Lord, improve me in knowledge). This comprehensive prayer includes a plea for memorizing that portion of the Qur'an which had already been revealed to him and a desire for what remained of it and for the ability to understand its true meaning.
Kaya pagkataas-taas si Allāh, kabanal-banalan Siya, at kapita-pitagan Siya, ang Haring sa Kanya ang paghahari sa bawat bagay, na Siya ay Totoo at ang sabi Niya ay totoo. Pagkataas-taas Siya kaysa sa inilalarawan sa Kanya ng mga tagapagtambal. Huwag kang magmabilis, O Sugo, sa pagbigkas ng Qur'ān kasabay kay Anghel Gabriel bago magwakas sa iyo ang pagpapaabot nito at magsabi ka: "Panginoon ko magdagdag Ka sa akin ng kaalaman sa naituro Mo sa akin."
Allah là Đấng Tối Cao, Thiêng Liêng và Quyền Năng, Ngài là Đức Vua có vương quyền với tất cả mọi thứ, Ngài là Thượng Đế đích thực, lời phán của Ngài là sự thật, Ngài tối cao và vĩ đại hơn những gì mà những kẻ thờ đa thần mô tả về Ngài. Này hỡi Thiên Sứ Muhammad! Ngươi chớ hấp tấp ráng đọc cho thuộc lòng Qur'an cùng với Jibril trước khi y kết thúc phần mặc khải cho Ngươi, mà Ngươi hãy cầu nguyện: Lạy Thượng Đế của bề tôi! Xin Ngài tăng thêm nguồn kiến thức cho bề tôi.
Neka je Uzvišen Allah, Vladar kojem sva vlast pripada, koji je Istina i Njegove su riječi istina, On je visoko iznad onoga čime Ga oni opisuju. O Poslaniče, ne žuri s učenjem Kur'ana prije nego što Džibril završi njegovo dostavljanje, i reci: 'Gospodaru, povećaj moje znanje.'
"Maka Mahatinggi Allah Raja Yang sebenar-benarnya, dan janganlah kamu tergesa-gesa membaca al-Qur`an sebelum wahyu-nya disampaikan (secara sempurna) kepadamu, dan katakanlah, 'Ya Rabbku, tambahkanlah kepadaku ilmu pengetahuan'." (Thaha: 114).
(114) Ketika allah تعالى menyebutkan keputusan pembalasan-Nya pada para hambaNya dan ketetapan perintah agamaNya yang Allah turunkan di dalam KitabNya, -realita ini termasuk bagian dari implikasi kekuasaanNya-, Allah berfirman, ﴾ فَتَعَٰلَى ٱللَّهُ ﴿ "Maka Mahatinggi Allah," maksudnya Mahabesar, berada di ketinggian, suci dari segala kekurangan dan kerusakan. ﴾ ٱلۡمَلِكُ ﴿ "Raja," yang kepemilikan kerajaan menjadi ciriNya, dan semua makhluk adalah budak-budakNya. Ketetapan hukum-hukum kekuasaan qadari maupun syar'iNya berlaku pada mereka. ﴾ ٱلۡحَقُّۗ ﴿ "Yang sebenar-benarnya," maksudnya wujudNya, kerajaanNya, dan kesempurna-anNya benar-benar haq. Sifat-sifat kesempurnaan tidaklah hakiki kecuali bagi Dzat Yang Memiliki keagungan. Termasuk hal itu adalah kepemilikan kekuasaan. Sesungguhnya selainNya dari kalangan makhluk, walaupun mempunyai kekuasaan pada waktu-waktu tertentu yang meliputi sebagian aspek, akan tetapi kekuasa-annya adalah kekuasaan yang pendek, batil lagi akan sirna. Adapun (kekuasaan) Allah, maka akan terus eksis dan tidak musnah, karena Dia Raja, Yang Mahahidup, Maha menangani yang lain lagi Maha-agung. ﴾ وَلَا تَعۡجَلۡ بِٱلۡقُرۡءَانِ مِن قَبۡلِ أَن يُقۡضَىٰٓ إِلَيۡكَ وَحۡيُهُۥۖ ﴿ "Dan janganlah kamu tergesa-gesa membaca al-Qur`an sebelum wahyunya disampaikan (secara sempurna) kepadamu," maksudnya janganlah engkau bersegera untuk menangkap al-Qur`an ketika Jibril sedang membacakannya kepa-damu. Bersabarlah sampai dia menuntaskannya. Jika dia sudah selesai, maka bacalah. Sesungguhnya Allah telah menjamin pe-ngumpulannya bagimu di dadamu dan dalam bacaan al-Qur`anmu. Seperti yang difirmankan Allah تعالى,
﴾ لَا تُحَرِّكۡ بِهِۦ لِسَانَكَ لِتَعۡجَلَ بِهِۦٓ 16 إِنَّ عَلَيۡنَا جَمۡعَهُۥ وَقُرۡءَانَهُۥ 17 فَإِذَا قَرَأۡنَٰهُ فَٱتَّبِعۡ قُرۡءَانَهُۥ 18 ثُمَّ إِنَّ عَلَيۡنَا بَيَانَهُۥ 19 ﴿
"Janganlah kamu gerakkan lidahmu untuk (membaca) al-Qur`an karena hendak cepat-cepat (menguasai)nya. Sesungguhnya atas tang-gungan Kamilah mengumpulkannya (di dalam dadamu) dan (membuatmu pandai) membacanya. Apabila Kami telah selesai membacakannya maka ikutilah bacaannya itu. Kemudian sesungguhnya atas tanggungan Kami-lah penjelasannya." (Al-Qiyamah: 16-19),
ketika ketergesaan dan kesegeraan beliau untuk menerima wahyu menunjukkan kecintaan beliau yang utuh kepada ilmu dan keantu-siasan untuk menguasainya, maka Allah memerintahkan beliau untuk meminta tambahan ilmu. Sesungguhnya ilmu itu baik, dan banyak kebaikan itu dituntut, kebaikan itu berasal dari Allah, dan jalan menuju ke sana adalah melalui ketekunan, kerinduan kepada ilmu, memohon dan meminta pertolongan kepadaNya serta duduk bersimpuh kepadaNya di setiap waktu.
Bisa diambil pelajaran dari ayat yang mulia ini, mengenai etika dalam menerima ilmu, bahwa orang yang mendengarkan ilmu seyogyanya perlahan-lahan dan bersabar, sampai pendikte dan pengajar selesai dari penjelasannya yang saling berkaitan. Jika ia sudah selesai darinya, pencari ilmu menanyakan(nya) bila dia punya pertanyaan. Janganlah dia bersegera bertanya dan memo-tong keterangan orang yang mengajar. Sesungguhnya sikap ini penyebab terhalangi (dari menguasai ilmu). Demikian juga orang yang ditanya, seharusnya ia meminta penjelasan lebih lanjut tentang pertanyaan penanya dan melacak maksudnya sebelum menjawab. Sesungguhnya sikap ini menjadi penyebab ketepatan dalam men-jawab dengan benar.
Allah; ulu, yüce ve mukaddes olandır. Her şeyin mülkünün sahibi olan meliktir. O kendisi hak ve sözü hak olandır. Müşriklerin O'nu vasfettiği şeyden yücedir. -Ey Resul!- Cebrail sana ulaştırmasını tamamlamadan önce Kur'an'ı okumada acele etme! ve: "Rabbim! Bana öğrettiklerinde ilmimi arttır." de.
A dayee should have two major aims: to bring about a psychological revolution in his addressees so that they may become God-fearing or at least he should be able to raise questions in his hearers about his call. During the Dawah campaign in Makkah, the addressees were raising all sorts of questions, creating problems for the Prophet. The Prophet naturally wanted that the intervals between the revelations could be reduced, so that he could receive God’s guidance more frequently. This would have enabled him to deal more promptly and effectively with the questions and problems which arose daily during his dawah work in Makkah. He was told that the process of revelation was in accordance with a divine, pre-ordained plan. It would continue as the occasion warranted, and would reach its completion in due course. He was asked not to desire the revelation of future parts of the Quran before their divinely appointed time. However, he was advised to pray to God to increase his understanding of the vast wisdom enshrined in the verses of the Quran. Instead of wishing for an early revelation of Quranic verses, he was expected to have the desire to understand the reason for their being revealed gradually, on a pre-planned scale of priority.
Allah is High above and Exalted from what the idolaters describe Him with of deficiencies and from what they attribute as partners to Him. He is the Majestic King, to whom belongs the kingdom of everything, and who is the Truth and speaks the truth. Do not hasten, O Messenger, in reciting the Qur’ān with Gabriel before it is completely conveyed to you, and say: O Lord, increase me in knowledge, on top of what You have already taught me.
114- Hak hükümran olan Allah, ne yücedir! Sana vahyedilişi tamamlanmadan önce Kur’an’ı okumakta acele etme ve “Rabbim, ilmimi artır” de!
114. Şanı Yüce Allah, kulları hakkındaki ahirete yönelik cezai hükümlerini ve dine yönelik Kitabında indirmiş olduğu hükümlerini söz konusu ettikten sonra bütün bu hükümleri, O’nun mutlak hükümran oluşunun tecellilerinden olduğundan dolayı şöyle buyurmaktadır:“Hak” yani varlığı, mülkü ve kemali hak olan “hükümran” hükümranlığın kendisine ait bir vasıf olduğu, bütün yaratılmışların sadece kendi mülkiyetinde/hükümranlığında olduğu, haklarında O’nun kaderî ve şer’î hükümranlığının hükümleri geçerli olduğu “Allah ne yücedir!”üstündür, her türlü eksiklik ve kusurdan münezzehtir. Kemal sıfatları, gerçek anlamıyla ancak celal sahibi olana ait olabilir. Bu sıfatlardan birisi de O’nun malik; mutlak sahip ve hükümran oluşudur. O’nun dışındaki bütün yaratılmışların bazı vakitler, bazı şeylere sahip olmaları söz konusu olmakla birlikte bu, sahiplik/malikiyet sınırlıdır ve gelip geçicidir. Alemlerin Rabbi ise asla zeval bulmaz. Malikiyeti ve hükümranlığı da son bulmaz. O, sonsuz hayat sahibi, her şeyin idaresini elinde bulundurandır, çok yücedir.“Sana vahyedilişi tamamlanmadan önce Kur’an’ı okumakta acele etme!” Yani Cebrail aleyhisselam sana Kur’an-ı Kerim’i okuduğu vakit sen onu okumakta, telaffuz etmekte çabuk davranma. Sana o Kur’an’ın vahyini bitireceği vakte kadar sabret. O vahyini bitirdi mi artık sen okuyabilirsin. Çünkü Yüce Allah, Kur’an-ı Kerim’i senin kalbinde toplamayı ve senin onu tam anlamıyla okumanı taahhüd etmiş bulunuyor. Nitekim Yüce Allah şöyle buyurmaktadır:“Onu çabucak bellemek için dilini onunla kıpırdatma. Çünkü onu (kalbinde) toplamak ve onu okutmak bize düşer. O halde biz onu okuduğumuz zaman sen onun okumasına uy. Sonra onu açıklamak da hiç şüphesiz bize aittir.”(el-Kıyame, 75/16-19) Peygamber sallallahu aleyhi ve sellem’ın vahyi bir an önce öğrenip bellemek için acele etmesi, ilme karşı mükemmel sevgisi ve tutkusu olduğuna delil teşkil ettiğinden Yüce Allah da devamla kendisinden ilmini artırmasını dilemesini emretti. Çünkü ilim bir hayırdır, hayrın çok olması da istenen bir şeydir ve bu da Allah’tan gelir. Buna götüren yol ise gayret edip çabalamak, ilme şevk duymak, Allah’tan bu hususta niyazda bulunmak, O’nun yardımını istemek, her vakit O’na muhtaç olduğunu arzetmektir. Bu âyet-i kerimeden ilim almada takınılması gereken edebin ne olduğu da anlaşılmaktadır. İlmi dinleyen kimsenin, ilmi yazdıran yahut öğretenin birbiriyle bağlantılı olan sözlerini bitirinceye kadar sabretmesi, aceleye kapılmaması gerekir. Sözünü bitirdikten sonra eğer soracak bir şeyi varsa sorar, ama soru sormakta acele edip onun sözünü kesmez,. Çünkü onun sözünü kesmek, ilimden mahrum kalmaya sebeptir. Aynı şekilde kendisine soru sorulan kimsenin de acele etmeyip soranın sorusunu iyice dinlemesi, cevap vermeden önce maksadının ne olduğunu bilip öğrenmesi gerekir. Çünkü bu, doğru cevap vermeyi sağlar.
Qu’Allah soit donc élevé et sanctifié ! Il est le Roi dont la souveraineté s’étend à toute chose et la Vérité dont la parole est toute vérité. Qu’il soit élevé au-dessus de ce que Lui attribuent les polythéistes. Ô Messager, ne t’empresse pas de réciter le Coran de concert avec Gabriel avant qu’il ne t’ait transmis la totalité des versets révélés et dis: Ô Seigneur, ajoute davantage de connaissances à celles que je détiens déjà.
Sungguh Mahatinggi Allah lagi Mahasuci, Maharaja yang menguasai segala sesuatu, Tuhan Yang Mahabenar dan firman-Nya adalah benar, Dia Mahasuci dari apa yang disandarkan orang-orang musyrik terhadap-Nya. Sebab itu, janganlah engkau tergesa-gesa -wahai Rasul- dalam membaca Al-Qur`ān bersama Jibril sebelum ia selesai menyampaikannya kepadamu, dan katakanlah, "Ya Tuhanku! Tambahkanlah aku ilmu lain di samping ilmu yang telah Engkau ajarkan padaku."
Exaltado sea Al-lah, que se encuentra en lo alto y es distinto a como Lo describen los idólatras y de cualquier socio que Le atribuyan. Al-lah es el Soberano real, a Quien pertenece el reino de todo, y Quien es la Verdad y dice la verdad. Mensajero, no te adelantes a recitar el Corán con Gabriel antes de que te lo transmita por completo. Di: “¡Señor! Acrecienta mi conocimiento, además de lo que ya me has enseñado”.
Nous avons auparavant fait une recommandation à Adam: celle de ne pas manger des fruits de l’arbre défendu et l’avons informé des conséquences s’il désobéissait. Seulement, il oublia cette recommandation et ne put se retenir de manger des fruits de cet arbre. Il n’avait en effet pas pris la ferme résolution d’obéir.
"Dan sesungguhnya telah Kami perintahkan kepada Adam dahulu, maka dia lupa (akan perintah itu), dan tidak Kami dapati padanya kemauan yang kuat." (Thaha: 115).
(115) Maksudnya, Kami sungguh telah berwasiat kepada Adam dan memerintahkannya serta mengikatnya dengan sebuah janji untuk dia laksanakan. Adam memeganginya, tunduk dan patuh, dan bertekad menjalankannya. Meskipun demikian, Adam lupa atas perintah yang terarah kepadanya. Tekad bajanya pun telah hilang. Maka terjadilah peristiwa itu, sehingga menjadi bahan pelajaran bagi keturunan-keturunannya. Dan tabiat-tabiat mereka pun menyerupai tabiat Adam. Beliau lupa, maka keturunannya pun mengalami hal yang sama. Beliau berbuat kekeliruan dan keturunannya juga melakukan kesalahan. Beliau tidak bertahan lama berada dalam ketekadan yang kuat, dan keturunannya pun demikian. Beliau bersegera untuk bertaubat dari kesalahannya, mengiyakan, dan mengakuinya, maka dosanya diampuni. Dan ba-rangsiapa meniru ayahnya, niscaya dia tidak sedang berbuat aniaya.
Commentary _
And now we come to the story of Sayyidna 'Adam (علیہ السلام) which has been related earlier in Surah Al-Baqarah and Al-A` raf and partly in Surah Hijr and Al-Kahf, and will also appear later in Surah Sad. The link of the story with the preceding verses has been variously explained by the commentators. The most obvious of these explanations is the one which refers to an earlier verse كَذَٰلِكَ نَقُصُّ عَلَيْكَ مِنْ أَنبَاءِ مَا قَدْ سَبَقَ (Thus We narrate to you certain events of what has passed- 20:99) in which Allah informed the Holy Prophet ﷺ that the stories of the past prophets were revealed to him as evidence and confirmation of his own prophethood and in order that his own followers be warned against committing the sins for which the earlier generations were punished. The first, and in some ways, the most instructive story was that of Sayyidna 'Adam (علیہ السلام) in which there was a clear warning for the followers of the Holy Prophet ﷺ that Shaitan was an old enemy of mankind who by his flattery and show of sympathy tricked Sayyidna 'Adam (علیہ السلام) into committing an error for which both he and his wife were expelled from Paradise and the clothes which they wore there were taken away from them. Later their prayer for forgiveness was accepted by Allah and Sayyidna 'Adam (علیہ السلام) was elevated to the status of prophethood.
وَلَقَدْ عَهِدْنَا إِلَىٰ آدَمَ مِن قَبْلُ فَنَسِيَ وَلَمْ نَجِدْ لَهُ عَزْمًا (And earlier We had given a directive to 'Adam, then he forgot, and We did not find in him a firm resolve. - 20:115) Here the word 6 has been used in the sense of اَمَرنَا or وَصَّینَا (A1-Bahr ul-Muhit), and the meaning of the verse is that long before the time of the Holy Prophet ﷺ Allah had assigned a particular tree and enjoined upon Sayyidna 'Adam (علیہ السلام) to shun it and not to eat any yield from it, and that barring this tree and its yields he was free to use the fruits of all the trees and all the other gifts from Allah which were abundantly available in Paradise. And, as will follow, he was also warned that the Shaitan was his enemy against whose wiles he must at all times remain on his guard and that any lapse on his part would land him in serious trouble. But he forgot and was found wanting in resolution. Here two words have been used, namely of نِسیَان (nisyan) which means to forget or to be unmindful, the other word is عَزم (` azm) which means to be resolute in the performance of some task. In order to fully comprehend the meanings of these two words it is well to bear in mind that Sayyidna 'Adam علیہ السلام was one of those prophets who were endowed by Allah with constancy and determination, and that prophets, by virtue of their status are infallible.
The first word suggests that Sayyidna 'Adam (علیہ السلام) was overtaken by نِسیَان . (forgetting) and since forgetting something is beyond one's control and volition it does not constitute sin. There is a Hadith which says رَفَعَ عَن اُمَّتِی الخَطَأ وَالنِسیَان (My followers will not be held liable for mistakes and unmindfulness). Then there is the general pronouncement in the Qur'an لَا يُكَلِّفُ اللَّـهُ نَفْسًا إِلَّا وُسْعَهَا (Allah does not obligate anyone beyond his capacity - 2:286). At the same time it has to be remembered that there are ways and means which if adopted will prevent people from forgetting things. And since the prophets stand high in the favour of Allah a special responsibility rests upon them to adopt such ways and means to avoid even mistakes and refrain even from forgetting something, therefore, they may well be held liable for not using the means which were available to them in order to avoid forgetfulness. The well known Sufi Junaid Al-Baghdadi (رح) has expressed this idea in the following words: حَسَنَات الابرار سَیَّٔات اَلمُقَرّبِین (The good deeds of ordinary virtuous men are often regarded as sinful and evil when performed by those who stand high in Allah's favour).
The episode under reference occurred before Sayyidna 'Adam (علیہ السلام) was granted prophethood and according to some Sunni Scholars sins committed in the prior period do not militate against the concept of the prophet's immunity from sin. Also it was a case of forgetfulness which cannot be considered as a sin, but in view of the high position of Sayyidna 'Adam (علیہ السلام) as a prophet of Allah this too was regarded as a lapse for which he was admonished and as a warning to him his lapse was described as عِصیَان ; as (Disobedience).
The second word is عَزم ` azm (firm resolve) and the same verse says that Sayyidna 'Adam (علیہ السلام) was found wanting in عَزم ` azm. As a matter of fact he was fully determined to comply with the commands of Allah but the intrigues of Shaitan weakened his resolve and unmindfulness made him lose his grip on it.
Mi smo Ademu još davno naredili da ne jede plodove zabranjenog drveta i pojasnili smo mu posljedice tog djela, ali on je zaboravio i plod taj probao. Nismo vidjeli da je bio odlučan u pogledu sprovođenja te naredbe.
And I enjoined on Adam beforehand not to eat of the tree, and I forbade him from this and explained to him its consequences. But he forgot the instruction, ate of the tree and was unable to resist it. And I did not see in him resolve to observe what I enjoined.
Ant olsun, biz daha önce de Âdem'e ağaçtan yememesini emretmiş ve onu yasaklamıştık. Bunun neticesini ona beyan ettik. Bu vasiyeti (emri) unutup o ağaçtan yedi. Bu hükme sabretmedi. Emrettiğimizi koruma hususunda onu kesin kararlı bulmadık.
Le ordené a Adán que no comiera del árbol, y al prohibírselo le expliqué las consecuencias de la desobediencia. Pero se olvidó y comió del árbol porque no pudo resistirlo. No tuvo la resolución suficiente para cumplir lo que le ordené.
115- Andolsun biz daha önce Âdem’e bir emir vermiştik; fakat o, onu unuttu. Biz onda güçlü bir azim bulamadık.
115. Yani andolsun biz, Âdem’e yerine getirsin diye bir emir verdik ve tavsiyede bulunduk. O da bu tavsiye ve emre bağlı kaldı, ona kulak verip itaat etti. Onu gereği gibi yerine getirmeye de azmetti. Bununla birlikte kendisine verilen o emri unuttu, böylece o sağlam kararlılığı bozulmuş oldu. O nedenle de başına gelenler geldi. Böylelikle o, soyundan gelecekler için bir ibret oldu. Soyundan geleceklerin tabiatı da Âdem’in tabiatına benzemiş oldu. Âdem unuttu, onun zürriyeti de unuttu. Âdem yanılıp hata işledi, onun zürriyeti de hata işler oldu. O, verdiği kesin kararında sebat gösteremedi, onlar da böyle oldu. Ancak Âdem, hatasından çabucak tevbe etti, hatasını kabul ve itiraf etti. Böylece onun günahı affedildi. O bakımdan babasına benzeyen bir kimse herhangi bir şekilde zulme bulaşmaz.
aha sonra Yüce Allah, bu buyrukta özetle değindiği hususu genişçe açıklayarak şöyle buyurmaktadır:
Sungguh Kami telah mewasiatkan kepada Adam dahulu kala agar tidak memakan buah dari pohon itu. Kami melarangnya dan menjelaskan akibat dari melanggar larangan tersebut, namun ia lupa akan wasiat Kami lalu memakan buah pohon itu dan tidak bisa bersabar dengannya. Kami tidak melihat pada dirinya ada tekad kuat untuk menjaga wasiat Kami tersebut.
The Story of Adam and Iblis
Ibn Abi Hatim recorded that Ibn `Abbas said, "Verily, man was named Insan only because he was given a covenant, but he forgot it (Nasiya)." `Ali bin Abi Talhah reported the same from Ibn `Abbas. Mujahid and Al-Hasan said that he forgot means, "He abandoned it." Concerning Allah's statement,
وَإِذْ قُلْنَا لِلْمَلَـئِكَةِ اسْجُدُواْ لاًّدَمَ
(And when We said to the angels: "Prostrate yourselves to Adam.") He, Allah mentions how Adam was honored and what respect was given to him. He mentions how He favored him over many of those whom He created. A discussion of this story has already preceded in Surat Al-Baqarah, Surat Al-A`raf, Surat Al-Hijr and Surat Al-Kahf. It will also be mentioned again at the end of Surah Sad. In this story, Allah mentions the creation of Adam and that He commanded the angels to prostrate to Adam as a sign of honor and respect. He also explains the enmity of Iblis for the Children of Adam and for their father, Adam, before them. Due to this Allah says,
فَسَجَدُواْ إِلاَّ إِبْلِيسَ أَبَى
(They prostrated themselves (all) except Iblis; he refused.) This means that he refrained from prostrating and became arrogant.
فَقُلْنَا يـَادَمُ إِنَّ هَـذَا عَدُوٌّ لَّكَ وَلِزَوْجِكَ
(Then We said: "O Adam! Verily, this is an enemy to you and to your wife...") here wife refers to Hawwa'.
فَلاَ يُخْرِجَنَّكُمَا مِنَ الْجَنَّةِ فَتَشْقَى
(So let him not get you both out of Paradise, so that you will be distressed.) meaning, `Do not be hasty in doing something that will get you expelled from Paradise, or else you will be fatigued, discomforted and worried, seeking your sustenance. But here, in Paradise, you live a life of ease with no burdens and no difficulties.'
إِنَّ لَكَ أَلاَّ تَجُوعَ فِيهَا وَلاَ تَعْرَى
(Verily, you will never be hungry therein nor naked.) The reason that Allah combined hunger and nakedness is because hunger is internal humiliation, while nakedness is external humiliation.
وَأَنَّكَ لاَ تَظْمَؤُا فِيهَا وَلاَ تَضْحَى
(And you (will) suffer not from thirst therein nor from the sun's heat.) These two characteristics are also opposites. Thirst is the internal heat and being parched from lack of water, while the suns heat is the external heat.
فَوَسْوَسَ إِلَيْهِ الشَّيْطَـنُ قَالَ يـَادَمُ هَلْ أَدُلُّكَ عَلَى شَجَرَةِ الْخُلْدِ وَمُلْكٍ لاَّ يَبْلَى
(Then Shaytan whispered to him, saying: "O Adam! Shall I lead you to the Tree of Eternity and to a kingdom that will never waste away") It has already been mentioned that he caused them to fall through deception.
وَقَاسَمَهُمَآ إِنِّي لَكُمَا لَمِنَ النَّـصِحِينَ
(And he swore by Allah to them both: "Verily, I am one of the sincere well-wishers for you both.") 7:21 It has already preceded in our discussion that Allah took a promise from Adam and his wife that although they could eat from every fruit, they could not come near a specific tree in Paradise. However, Iblis did not cease prodding them until they both had eaten from it. It was the Tree of Eternity (Shajarat Al-Khuld). This meant that anyone who ate from it would live forever and always remain. A Hadith has been narrated which mentions this Tree of Eternity. Abu Dawud At-Tayalisi reported from Abu Hurayrah that the Prophet said,
«إِنَّ فِي الْجَنَّةِ شَجَرَةً يَسِيرُ الرَّاكِبُ فِي ظِلِّهَا مِائَةَ عَامٍ مَا يَقْطَعُهَا، وَهِيَ شَجَرَةُ الْخُلْد»
(Verily, in Paradise there is a tree which a rider can travel under its shade for one hundred years and still not have passed it. It is the Tree of Eternity.) Imam Ahmad also recorded this narration. Concerning Allah's statement,
فَأَكَلاَ مِنْهَا فَبَدَتْ لَهُمَا سَوْءَتُهُمَا
(Then they both ate of the tree, and so their private parts became manifest to them,) Ibn Abi Hatim recorded that Ubayy bin Ka`b said that the Messenger of Allah ﷺ said,
«إِنَّ اللهَ خَلَقَ آدَمَ رَجُلًا طُوَالًا كَثِيرَ شَعْرِ الرَّأْسِ، كَأَنَّهُ نَخْلَةُ سَحُوقٍ،فَلَمَّا ذَاقَ الشَّجَرَةَ سَقَطَ عَنْهُ لِبَاسُهُ، فَأَوَّلُ مَا بَدَا مِنْهُ عَوْرَتُهُ، فَلَمَّا نَظَرَ إِلَى عَوْرَتِهِ جَعَلَ يَشْتَدُّ فِي الْجَنَّةِ، فَأَخَذَتْ شَعْرَهُ شَجَرَةٌ فَنَازَعَهَا، فَنَادَاهُ الرَّحْمَنُ: يَا آدَمُ مِنِّي تَفِرُّ، فَلَمَّا سَمِعَ كَلَامَ الرَّحْمَنِ قَالَ: يَا رَبِّ لَا، وَلَكِنِ اسْتِحْيَاءً، أَرَأَيْتَ إِنْ تُبْتُ وَرَجَعْتُ أَعَائِدِي إِلَى الْجَنَّةِ؟ قَالَ: نَعَم»
(Verily, Allah created Adam as a tall man with an abundance of hair on his head. He looked like a clothed palm tree. Then, when he tasted (the fruit of) the tree, his clothes fell off of him. The first thing that became exposed was his private parts. So when he noticed his nakedness, he tried to run back into Paradise. However, in the process a tree caught hold of his hair (i.e. his hair was tangled in a tree), so he ripped his hair out. Then, the Most Beneficent called out to him saying, "O Adam, are you fleeing from me" When he heard the Words of the Most Beneficent, he said, "No my Lord, but I am ashamed. If I repent and recant would You let me return to Paradise" Allah replied, "Yes.") This is the meaning of Allah's statement,
فَتَلَقَّى ءَادَمُ مِن رَّبِّهِ كَلِمَاتٍ فَتَابَ عَلَيْهِ
a(Then Adam received from his Lord Words. And his Lord pardoned him.) 2:37 However, this narration has a break in the chain of transmission between Al-Hasan and Ubayy bin Ka`b. Al-Hasan did not hear this Hadith from Ubayy. It is questionable as to whether this narration can be correctly attributed to the Prophet . Allah said,
وَطَفِقَا يَخْصِفَانِ عَلَيْهِمَا مِن وَرَقِ الْجَنَّةِ
(And they began to cover themselves with the leaves of the Paradise for their covering. ) Mujahid said, "They patched the leaves on themselves in the form of a garment." Qatadah and As-Suddi both said the same. Concerning Allah's statement,
فَأَكَلاَ مِنْهَا فَبَدَتْ لَهُمَا سَوْءَتُهُمَا وَطَفِقَا يَخْصِفَانِ عَلَيْهِمَا مِن وَرَقِ الْجَنَّةِ وَعَصَى ءَادَمُ رَبَّهُ فَغَوَى - ثُمَّ اجْتَبَـهُ رَبُّهُ فَتَابَ عَلَيْهِ وَهَدَى
(Thus Adam disobeyed his Lord, so he went astray. Then his Lord chose him, and turned to him with forgiveness, and gave him guidance.) Al-Bukhari recorded that Abu Hurayrah said that the Prophet said,
«حَاجَّ مُوسَى آدَمَ، فَقَالَ لَهُ: أَنْتَ الَّذِي أَخْرَجْتَ النَّاسَ مِنَ الْجَنَّةِ بِذَنْبِكَ وَأَشْقَيْتَهُمْ؟ قَالَ آدَمُ: يَا مُوسَى، أَنْتَ الَّذِي اصْطَفَاكَ اللهُ بِرِسَالَاتِهِ وَبِكَلَامِهِ، أَتَلُومُنِي عَلَى أَمْرٍ كَتَبَهُ اللهُ عَلَيَّ قَبْلَ أَنْ يَخْلُقَنِي أَوْ قَدَّرَهُ اللهُ عَلَيَّ قَبْلَ أَنْ يَخْلُقَنِي؟ قال رسول اللهصلى الله عليه وسلّم: فَحَجَّ آدَمُ مُوسَى»
(Musa argued with Adam and he said to him, "Are you the one who got mankind expelled from Paradise because of your sin and you caused them grief!" Adam replied, "Are you the one whom Allah chose for His Divine Messages and His direct Speech Are you blaming me for a matter that Allah wrote upon me before He created me") Then, the Messenger of Allah ﷺ said, (Thus, Adam defeated Musa.) This Hadith has various routes of transmission in the Two Sahihs as well as the Musnad collections.
Talaga ngang nagtagubilin Kami kay Adan, bago pa niyan, na huwag kumain mula sa [bawal na] punong-kahoy at sumaway Kami sa kanya niyon. Naglinaw Kami sa kanya ng kahihinatnan niyon ngunit nakalimutan niya ang tagubilin. Kumain siya mula sa [bawal na] punong-kahoy at hindi nakatiis doon. Hindi Kami nakakita sa kanya ng lakas ng pagtitika sa pag-iingat sa itinagubilin Namin sa kanya.
Và quả thật, TA (Allah) đã dặn Adam trước đây rằng không được ăn trái từ một loại cây, TA đã cấm Y đến gần cái cây đó và TA đã trình bày cho Y rõ về hậu quả của việc ăn trái của cây đó, nhưng Y đã quên lời dặn của TA và đã ăn trái của cây cấm. Y đã không thể kiên nhẫn trước sự cám dỗ của cây cấm và TA không thấy ở Y có sự cương quyết giữ gìn lời dặn dò của TA.
Raccomandammo ad Ǣdem di non mangiare dall'albero, e lo dissuademmo da ciò, e gli mostrammo la fine che avrebbe fatto in tal caso, ma dimenticò l'ordine e mangiò dall'albero, e non fu paziente: non trovammo in lui la forza di attenersi a ciò che gli raccomandammo.
وَإِذْ قُلْنَا لِلْمَلَائِكَةِ (And when We said to angels - 20:116)Here is a brief mention of the command which, after the creation of Sayyidna 'Adam (علیہ السلام) Allah gave to all the angels including Iblis (Shaitan) who at that time lived in the Paradise with them, to prostrate to him. All the angels obeyed but Shaitan refused. In his haughtiness he claimed that he was made of fire while Sayyidna 'Adam (علیہ السلام) was made of clay, and fire being superior to clay, he could not be expected to prostrate to the latter. As a punishment for his arrogance and defiance of the command of Allah he was accursed and driven from Paradise while all the gates of Paradise were opened wide for Sayyidna 'Adam (علیہ السلام) and Sayyidnh Hawwa' (علیہا السلام) to enjoy the fruits of its gardens and all the blessings of Allah at their will. However, there was one particular tree which they were told to shun in all circumstances and never to partake of any of its produce. This story has been related in Surah Al-Baqarah and Al-A'rif. Instead of repeating it here, Allah has mentioned his directives given to Sayyidna 'Adam (علیہ السلام) to comply with His commands to the fullest extent. Referring to the rebellious conduct of shaitan He reminds Sayyidna 'Adam (علیہ السلام) that the former is his enemy and that both he himself and his wife should at all times be on their guard against his deceptions. But if they succumbed to his tricks and became heedless of the commands of Allah then they would be expelled from Paradise and face distress
Banggitin mo, O Sugo, noong nagsabi Kami sa mga anghel: "Magpatirapa kayo kay Adan ng pagpapatirapa ng pagbati," kaya nagpatirapa naman sila sa kabuuan nila maliban si Satanas, na noon ay kasama sa kanila samantalang hindi kabilang sa kanila. Tumanggi siya sa pagpapatirapa dala ng pagpapakamalaki.
Hỡi Thiên Sứ Muhammad! Ngươi hãy nhớ lại lúc TA ra lệnh cho các Thiên Thần quì xuống phủ phục trước Adam với ý nghĩa chào đón thì tất cả các Thiên Thần đều quì xuống phủ phục trừ Iblis - một tên ở cùng với các Thiên Thần nhưng không cùng loài với họ - không chịu tuân lệnh, hắn từ chối quì xuống phủ phục trước Adam một cách ngạo mạn.
E racconta – o Messaggero – di quando dicemmo agli angeli: "Prostratevi ad Ǣdem con una prostrazione di saluto. Tutti si prostrarono, tranne Iblis, che era con loro, ma non era uno di loro, e rifiutò di prostrarsi per superbia.
Ô Messager, rappelle-toi lorsque Nous dîmes aux anges: Prosternez-vous devant Adam en guise de salutation. Tous se prosternèrent, excepté `Iblîs qui était présent mais qui n’est pas un ange. Poussé par son orgueil, il refusa de se prosterner.
-Ey Resul!- Hani meleklere şöyle buyurduğumuzu hatırla! Âdem'e selamlama secdesi edin. İblis -onlarla birlikte ancak onlardan değildi- hariç, bütün melekler hemen secde edivermişlerdi. Kibrinden dolayı secde etmekten kaçındı.
And remember, O Messenger, when I said to the angels: “Prostrate to Adam as a greeting”. All of them prostrated besides Iblis, who was with them but not from them. He refused to prostrate out of arrogance.
116- Hani meleklere:“Âdem’e secde edin” demiştik de İblis dışında hepsi secde etmişlerdi. O ise yüz çevirmişti.
117- Biz de dedik ki:“Ey Âdem, şüphesiz ki bu, sana ve eşine düşmandır. Sakın sizi cennetten çıkarmasın, yoksa sıkıntıya uğrarsın.”
118- “Çünkü cennette sen aç da kalmazsın, çıplak da.”
119- “Orada susuzluk da çekmezsin, güneşin sıcağını da.”
120- Şeytan ona vesvese verip dedi ki:“Ey Âdem, sana ebedilik ağacını ve sonu gelmez bir mülkü(n yolunu) göstereyim mi?”
121- Böylece ikisi de ondan yediler ve avret yerleri kendilerine göründü. Onlar da üzerlerine cennet yapraklarından koyarak (avretlerini örtmeye) başladılar. Böylece Âdem Rabbinin emrine karşı geldi ve yolunu şaşırdı.
122- Sonra Rabbi onu seçti, tevbesini kabul etti ve onu doğruya iletti.
116. Yani Yüce Allah, eliyle Âdem’in yaratıp ona isimleri öğreterek üstünlük verdikten ve ona türlü ihsanlarda bulunarak onu şerefli kıldıktan sonra meleklere Âdem’e ikram ve ta’zim olmak üzere secde etmelerini emretti. Melekler de Yüce Allah’ın emrine uyarak hemen secdeye kapandılar. Aralarında İblis de vardı. İblis ise Rabbinin emrine karşı büyüklük taslayıp Âdem’e secde etmeyi kabul etmedi ve:“Ben ondan daha hayırlıyım, beni ateşten yarattın, onu ise çamurdan yarattın.”(el-A’raf, 7/12) dedi.
117. İşte o vakit İblis’in Âdem’e ve onun eşine olan aşırı düşmanlığı da açığa çıkmış oldu. Onun bu düşmanlığının asıl sebebi ise Allah’a düşman oluşudur. Bu olay, düşmanlığına sebep teşkil eden kıskançlığını da ortaya koymuş oluyordu. Yüce Allah, Âdem’i ve onun eşini İblis’e karşı uyarıp sakındırarak:“Sakın sizi cennetten çıkarmasın.” Şayet sen oradan çıkacak olursan “sıkıntıya uğrarsın.” dedi. Çünkü senin için cennette huzur ve afiyetle elde edeceğin bir rızık ve tam bir rahat vardır.
118-119. “Çünkü cennette sen aç da kalmazsın, çıplak da. Orada susuzluk da çekmezsin, güneşin sıcağını da.” Böylelikle Yüce Allah, Âdem’e orada yiyecek, içecek, giyecek, su ve yorulmama garantisini vermiş oluyordu. Ancak Yüce Allah, ona belli bir ağacın meyvesinden yemesini yasaklamış ve şöyle demişti:“Yalnız bu ağaca yaklaşmayın, yoksa ikiniz de zulmedenlerden olursunuz.”(el-Bakara, 2/35)
120. Ne var ki şeytan, onlara sürekli vesvese verip ağacın meyvesinden yemeyi onlara süslü gösterdi ve şöyle dedi:“Sana ebedilik ağacını” yani ondan yiyen kimsenin cennette ebedi olarak kalmasını sağlayan ağacı “ve sonu gelmez” o meyveden yediğin takdirde ardı arkası kesilmeyecek türden “bir mülkü(n yolunu) göstereyim mi?”
121. Şeytan, Âdem’e nasihat veren bir kişi kimliğinde gelmişti. Ona yumuşak söz söylemişti. O nedenle Âdem de ona kandı. Her ikisi de ağaçtan yediler ama yediklerinden hemen pişman oluverdiler. Üzerlerindeki elbiseler düşüverdi ve böylelikle masiyet işledikleri ortaya çıktı. Önceleri örtülü iken her birine diğerinin avreti göründü. Bu sefer cennet ağaçlarının yapraklarını birbirine ekleyerek üzerlerine örtmeye ve böylelikle avret yerlerini kapatmaya çalıştılar. Ancak Yüce Allah’ın takdir edebileceği çapta çok mahcub oldular, utandılar. “Böylece Âdem Rabbinin emrine karşı geldi ve yolunu şaşırdı.” Bunun sonucunda her ikisi de tevbeye ve Allah’a yönelmeye koyulup şöyle dediler: “Rabbimiz, biz kendimize zulmettik. Eğer bize mağfiret ve rahmet etmezsen muhakkak ki zarara uğrayanlardan oluruz.”(el-A’raf, 7/23)
122. Rabbi, onu beğenip seçti, ona tevbe etmeyi kolaylaştırdı. “Tevbesini kabul etti ve onu doğruya iletti.” Âdem, böylelikle tevbeden sonra tevbeden öncekinden daha iyi bir halde oldu. Düşmanının hilesi de başına geçmiş, tuzağı boşa gitmiş oldu. Âdem’in ve onun zürriyeti üzerindeki nimet de tamamlanmış oldu. Onlar bu nimetin gereğini yerine getirmek ve itiraf etmekle yükümlü oldukları gibi yakalarını gece-gündüz bırakmayan, onları gözetleyip duran bu düşmana karşı da tetikte olmaları gerekir:“Ey Âdemoğulları, şeytan ana ve babanızı avret yerlerini kendilerine göstermek için üzerlerinden elbiselerini sıyararak cennetten çıkmalarına sebep olduğu gibi sakın sizi de fitneye düşürmesin. Çünkü o da kabilesi de sizi, sizin kendilerini göremeyeceğiniz yerden görürler. Biz şeytanları, iman etmeyenlerin dostları kıldık.”(el-A’raf, 7/27)
Ingatlah -wahai Rasul- ketika Kami berfirman kepada para malaikat, "Sujudlah kalian kepada Adam dengan sujud penghormatan." Lalu mereka semua pun sujud, kecuali Iblis -yang saat itu bersama mereka namun tidak berasal dari bangsa mereka-, ia menolak untuk sujud karena sombong dan angkuh.
Mensajero, recuerda cuando les dije a los ángeles: “Hagan una reverencia ante Adán como un saludo”. Todos lo hicieron excepto Iblís, que estaba con ellos, pero no era uno de los ángeles. Se negó a postrarse por arrogancia.
Poslaniče, spomeni dan u kojem je Sveznajući Allah zapovjedio melekima da učine Ademu pozdravnu sedždu! I svi su Ademu pali ničice, samo Iblis koji je bio sa njima to nije učinio, on se uzoholio i usprotivio sedždi.
"Dan (ingatlah) ketika Kami berkata kepada malaikat, 'Su-judlah kamu kepada Adam,' maka mereka sujud kecuali iblis. Ia membangkang. Maka Kami berkata, 'Hai Adam, sesungguhnya ini (iblis) adalah musuh bagimu dan bagi istrimu, maka sekali-kali janganlah sampai ia mengeluarkan kamu berdua dari surga, yang menyebabkan kamu menjadi celaka. Sesungguhnya kamu tidak akan kelaparan di dalamnya dan tidak akan telanjang, dan bah-wasanya kamu tidak akan merasa dahaga dan tidak (pula) akan ditimpa panas matahari di dalamnya.' Kemudian setan membisik-kan pikiran jahat kepadanya, dengan berkata, 'Hai Adam, maukah saya tunjukkan kepada kamu pohon khuldi dan kerajaan yang tidak akan binasa.' Maka keduanya memakan dari buah pohon itu, lalu nampaklah bagi keduanya aurat-auratnya, dan mulailah keduanya menutupinya dengan daun-daun (yang ada di) surga, dan durhakalah Adam kepada Rabbnya, lalu sesatlah ia. Kemudian Rabbnya memilihnya maka Dia menerima taubatnya dan mem-berinya petunjuk." (Thaha: 116-122).
(116) Usai Allah menyempurnakan penciptaan Adam de-ngan TanganNya, mengajarinya seluruh nama, mengutamakan dan memuliakannya, maka Dia memerintahkan para malaikat untuk bersujud kepadanya sebagai tanda pemuliaan dan pengagungan serta penghormatan baginya. Mereka bersegera sujud dalam keadaan taat. Di tengah mereka ada iblis. Ia menyombongkan diri terhadap perintah Rabbnya, enggan bersujud kepada Adam. Ia berkata,
﴾ أَنَا۠ خَيۡرٞ مِّنۡهُ خَلَقۡتَنِي مِن نَّارٖ وَخَلَقۡتَهُۥ مِن طِينٖ 12 ﴿
"Saya lebih baik daripadanya. Engkau menciptakanku dari api, sedang Engkau menciptakannya dari tanah." (Al-A'raf: 12).
(117-119) Saat itulah, menjadi jelas permusuhan iblis yang memuncak terhadap Adam dan istrinya, ketika dia menjadi musuh bagi Allah. Sudah terlihat kedengkiannya, yang memicu faktor permusuhannya. Maka Allah memperingatkan Adam dan istrinya dari (bahaya) iblis. Allah berfirman, "Jangan sampai dia, ﴾ يُخۡرِجَنَّكُمَا مِنَ ٱلۡجَنَّةِ فَتَشۡقَىٰٓ 117 ﴿ 'mengeluarkan kamu berdua dari surga, yang menyebab-kan kamu menjadi celaka'." Yaitu jika setan (berhasil) mengeluarkan-mu darinya, padahal di dalamnya kamu mendapatkan rizki yang menyenangkan dan kenyamanan yang sempurna. ﴾ إِنَّ لَكَ أَلَّا تَجُوعَ فِيهَا وَلَا تَعۡرَىٰ 118 وَأَنَّكَ لَا تَظۡمَؤُاْ فِيهَا وَلَا تَضۡحَىٰ 119 ﴿ "Sesungguhnya kamu tidak akan kela-paran di dalamnya dan tidak akan telanjang. Dan bahwa kamu tidak akan merasa dahaga dan tidak (pula) akan ditimpa panas matahari di dalamnya," maksudnya, matahari tidak mengenaimu dengan terik panasnya. Allah menjamin bagi beliau kontinyuitas suplai makanan, mi-numan, sandang, air, tanpa kepayahan dan kecapaian. Akan tetapi, Allah melarangnya dari memakan (buah) pepohonan tertentu. Allah berfirman,
﴾ وَلَا تَقۡرَبَا هَٰذِهِ ٱلشَّجَرَةَ فَتَكُونَا مِنَ ٱلظَّٰلِمِينَ 19 ﴿
"Dan janganlah kalian berdua mendekati pohon ini, lalu menjadilah kamu berdua termasuk orang-orang yang zhalim." (Al-A'raf: 19).
(120) Setan terus-menerus membisikkan (pikiran jahat) kepada mereka berdua dan mempengaruhinya untuk memandang "makan dari pepohonan itu" sebagai hal yang baik. Setan berkata, ﴾ هَلۡ أَدُلُّكَ عَلَىٰ شَجَرَةِ ٱلۡخُلۡدِ ﴿ "Hai Adam, maukah saya tunjukkan kepada kamu pohon khuldi," yaitu [pohon], yang mana siapa saja yang memakan darinya, niscaya dia kekal abadi di surga, ﴾ وَمُلۡكٖ لَّا يَبۡلَىٰ 120 ﴿ "dan kera-jaan yang tidak akan binasa," maksudnya yang tidak terputus, jika engkau mengkonsumsi (sesuatu) darinya.
(121) Setan mendatanginya dalam rupa orang yang berniat baik, bertutur kata lembut, maka Adam terpedaya dengannya. Kemudian mereka berdua memakannya. Lalu terjatuhlah sesuatu yang ada di tangannya, dan lenyaplah pakaian mereka, maksiat mereka pun menjadi jelas. Aurat masing-masing terlihat oleh yang lain, yang sebelumnya mereka dalam keadaan tertutup auratnya. Mulailah keduanya menutupinya dengan daun-daun pohon-pohon surga untuk menutupi diri dengannya. Mereka dirundung oleh malu yang hanya Allah saja mengetahui tingkat rasa malu mereka. ﴾ وَعَصَىٰٓ ءَادَمُ رَبَّهُۥ فَغَوَىٰ 121 ﴿ "Dan durhakalah Adam kepada Rabbnya, lalu sesat-lah ia," mereka berdua pun bersegera bertaubat dan kembali kepa-daNya dengan berkata,
(122)(Allah تعالى berfirman),
﴾ قَالَا رَبَّنَا ظَلَمۡنَآ أَنفُسَنَا وَإِن لَّمۡ تَغۡفِرۡ لَنَا وَتَرۡحَمۡنَا لَنَكُونَنَّ مِنَ ٱلۡخَٰسِرِينَ 23 ﴿
"Ya Rabb kami, kami telah menganiaya diri kami sendiri, dan jika Engkau tidak mengampuni kami dan memberi rahmat kepada kami, nis-caya pastilah kami termasuk orang-orang yang merugi." (Al-A'raf: 23).
Kemudian Rabbnya mengistimewakan dan memilihnya serta memudahkan baginya untuk bertaubat. Maka Allah menerima taubatnya dan memberinya petunjuk. Pasca taubat, kondisi beliau lebih baik daripada sebelumnya. Tipu daya musuh kembali ke pemiliknya, usaha makarnya tidak bertaji.
Sementara itu, kenikmatan yang tercurahkan kepada Adam dan anak cucunya semakin lengkap. Kewajiban mereka adalah menggunakannya dengan baik dan mengakui (nikmat itu berasal dari Allah), serta selalu waspada terhadap musuh yang tetap meng-intai lagi menunggu mereka siang dan malam.
﴾ يَٰبَنِيٓ ءَادَمَ لَا يَفۡتِنَنَّكُمُ ٱلشَّيۡطَٰنُ كَمَآ أَخۡرَجَ أَبَوَيۡكُم مِّنَ ٱلۡجَنَّةِ يَنزِعُ عَنۡهُمَا لِبَاسَهُمَا لِيُرِيَهُمَا سَوۡءَٰتِهِمَآۚ إِنَّهُۥ يَرَىٰكُمۡ هُوَ وَقَبِيلُهُۥ مِنۡ حَيۡثُ لَا تَرَوۡنَهُمۡۗ إِنَّا جَعَلۡنَا ٱلشَّيَٰطِينَ أَوۡلِيَآءَ لِلَّذِينَ لَا يُؤۡمِنُونَ 27 ﴿
"Hai anak Adam, janganlah sekali-kali kamu dapat ditipu oleh setan sebagaimana ia telah mengeluarkan kedua ibu bapakmu dari surga, ia menanggalkan dari keduanya pakaiannya untuk memperlihatkan kepada keduanya auratnya. Sesungguhnya ia dan pengikut-pengikutnya melihat kamu dari (suatu tempat) yang kamu tidak bisa melihat mereka. Sesung-guhnya Kami telah menjadikan setan-setan itu pemimpin-pemimpin bagi orang-orang yang tidak beriman." (Al-A'raf: 27).
Şöyle buyurduk: "Ey Âdem! Şüphesiz ki İblis, senin ve hanımının düşmanıdır. Size vermiş olduğu vesvese ile kendisine itaat ettirerek seni ve eşini cennetten çıkarmasın. Sonra meşakkat ve sıkıntılara katlanmak zorunda kalırsınız."
(فَلَا يُخْرِجَنَّكُمَا مِنَ الْجَنَّةِ فَتَشْقَىٰ ). The word تَشقٰی (tashga) is derived from شَقَاوَہ (shaqawah) which has two meanings namely distress or trouble in the Hereafter and distress in this world. Here the word has obviously been used in the second meaning because it cannot be used in its first meaning even for pious Muslims, leave alone the prophets. Commentators have explained this word in the sentence ھو امن یاکل من کدّ یدیہ (He will have to earn his living by the labour of his hands). (Qurtubi) In the present context the second meaning of the word appears more appropriate because in the following verse reference has been made to the four basic needs of human life, namely food, water, clothes and shelter which are freely available in Paradise without any effort and toil. This verse also contains a hint to Sayyidna 'Adam (علیہ السلام) that if he ever was expelled from Paradise, He would forfeit all these gifts. It is worth noting that here only those gifts have been mentioned which are basic to human life, to the exclusion of the other major rewards and comforts which are available in Paradise and the intention is to warn Sayyidna 'Adam (علیہ السلام) that one wrong step would deprive him of all these benefits, which he would have to earn for himself with physical labour and by the sweat of his brow. Most commentators have adopted this very meaning of the word فَتَشقٰی . (lest you get into trouble) Imam Qurtubi اللہ تعالیٰ has also recorded that when Sayyidna 'Adam (علیہ السلام) came down to the earth, Jibra'il (علیہ السلام) gave him some grains of wheat and rice and taught him how to plant the seeds, harvest the ripe crop, grind the grain and prepare bread from it. Finally when all the stages were completed and Sayyidna 'Adam (علیہ السلام) sat down to eat, the bread slipped out of his hand and rolled down the hill. Sayyidna 'Adam (علیہ السلام) went after it and retrieved it with great exertion. Thereupon Jibra'il (علیہ السلام) told Sayyidna 'Adam (علیہ السلام) that on the earth he and his descendants would have to work very hard in order to earn their livelihood. (Qurtubi)
The responsibility for providing the essential needs of a wife rests on her husband _
Early in this verse when Allah spoke to Sayyidna 'Adam (علیہ السلام) He included Sayyidah Hawwa' also in His address عَدُوٌّ لَّكَ وَلِزَوْجِكَ فَلَا يُخْرِجَنَّكُمَا مِنَ الْجَنَّةِ (shaitan is your enemy and the enemy of your wife. So you both must be very careful so let him not expel you from Paradise - 20:117). But towards the end of the verse word فَتَشْقَىٰ (lest you get into trouble) is used in the singular and not in dual form. From this Imam Qurtubi has deduced the rule that a husband is responsible for meeting the essential needs of his wife and that any physical labour which is necessary to meet that responsibility must be provided by the husband alone. The use of the word فَتَشْقَىٰ in second person singular is a pointer to Sayyidna 'Adam (علیہ السلام) that if they were sent to the earth the onus of earning a livelihood for himself and Sayyidah Hawwa' (علیہا السلام) will fall on him alone.
Only four things fall within the definition of obligatory maintenance.
Qurtubi says that this verse clearly indicates that there are four things only which a husband must provide for his wife namely food, water, clothes and shelter. Anything else which he gives her will be regarded as gift, but is not binding on him. From this it has also been deduced that wherever Islamic law makes a person responsible for the maintenance of somebody else (such as sick and needy parents whose maintenance is the responsibility of the children), it is obligatory on him to provide only these four things.
Nous dîmes alors: Ô Adam, `Iblîs est ton ennemi et celui de ton épouse. Qu’il ne vous fasse pas sortir du Paradis par ses insufflations, tu subirais alors les conséquences d’avoir obéi à ce qu’il vous insuffle.
Kemudian Kami berfirman, "Wahai Adam! Sesungguhnya Iblis itu musuh bagimu dan bagi istrimu. Oleh sebab itu, jangan sekali-kali ia mengeluarkan engkau dan istrimu dari surga dengan cara menaati apa yang ia bisikkan kepada kalian berdua, sehingga nanti engkau akan menanggung beban berat dan menyengsarakanmu.
Le dije: “¡Adán! Iblís es tu enemigo y el enemigo de tu esposa, así que no permitas que te expulse a ti y a tu esposa del Paraíso al obedecerle en lo que les susurre, en cuyo caso soportarás dificultades y sufrimientos.
Tad je Uzvišeni Allah kazao Ademu da je Iblis neprijatelj njemu i njegovoj ženi Havi, pa neka se pripaze i ne slijede njegova došaptavanja, jer bi ih on mogao iz dženneta izvesti i sasvim ih upropastiti.
To adhere steadfastly to God’s commandments, unwavering determination is essential. If a man is influenced by irrelevant factors, he will undoubtedly deviate from the path of God. In order to remain steadfastly on the path of God, it is not enough to know what His commandment is; it is also absolutely necessary to have the will to resist all that goes against His commandment, and not to let himself be influenced by it. When God ordered that all should kneel down before Adam, the angels immediately dropped to their knees. But Satan did not do so. The reason for this difference in behaviour was that the angels treated this matter as pertaining to God, whereas Satan, on the contrary, saw it as the affair of a mere mortal. When an issue concerns God, man has no option but to bow to His wishes. But when it is treated as relating to a human being, the person in question will appraise the human being before him. If the latter is comparatively stronger, he will kneel down; otherwise he will refuse to kneel down, even if such an action be the demand of truth and justice.
So I said: “O Adam, Iblis is your enemy and your wife’s enemy, so let him not take you and your wife out of paradise, by obeying him in what he whispers, in which case you will bear difficulties and hardship.
Dicemmo: "O Ǣdem, in verità Iblis è tuo nemico e nemico di tua moglie: state in guardia che non faccia uscire te e tua moglie dal Paradiso, inducendovi ad obbedire ai suoi sussurri, e dovrai così sopportare disagi e sventure."
Kaya nagsabi Kami: "O Adan, tunay na si Satanas ay isang kaaway para sa iyo at isang kaaway para sa asawa mo; kaya huwag nga siyang magpapalabas sa iyo mismo at sa asawa mo mula sa hardin dahil sa pagtalima sa kanya sa ipinasasaring niya para magpapasan ka ng mga pahirap at mga pasakit."
TA đã phán với Adam: Này Adam! Quả thật Iblis là kẻ thù của Ngươi và vợ của Ngươi. Bởi thế, Ngươi chớ để cho Iblis dụ Ngươi và vợ của Ngươi khiến cả hai phải bị trục xuất khỏi Thiên Đàng để rồi Ngươi phải đối mặt vợi sự đau khổ.
Allah phán với Adam rằng quả thật, trong Thiên Đàng, Ngài cung dưỡng nguồn thực phẩm dồi dào cho Người và vợ của Người, họ sẽ không bị đói; và Ngài cho họ y phục tốt đẹp, họ sẽ không trần truồng.
Tunay na ukol sa iyo kay Allāh na magpakain Siya sa iyo sa hardin para hindi ka magutom at magpadamit Siya sa iyo para hindi ka maghubad,
إِنَّ لَكَ أَلَّا تَجُوعَ فِيهَا وَلَا تَعْرَىٰ (Here you are privileged that you will not be hungry nor will you be unclad, and you will not be thirsty, nor will you be exposed to sun - 118.) Four things needed for the existence of life will be provided in Paradise without asking or putting in any labour. One should not doubt that good taste of food will not be enjoyed because of the absence of hunger in Paradise. Similarly, it is incorrect to assume that one would not enjoy drinking cold water in Paradise because of lack of thirst. The reality is that hunger and thirst would not be felt in Paradise to the extent of feeling any difficulty. The food will be made available as and when one would desire, and the cold water will be provided immediately when one would like to drink. In fact everything will be provided the moment one would desire.
In verità, il dovere di Allāh nei tuoi confronti è quello di nutrirti in modo che tu non abbia mai fame, e vestirti, in modo che tu non sia mai nudo,
Dans le Paradis, Allah se charge de te préserver de la faim en te nourrissant et de te préserver de la nudité en te vêtissant.
Şüphesiz Yüce Allah, cennette seni doyurmakta ve orada aç kalmamaktasın. Seni giydirmekte bu yüzden çıplak da değilsin.
It is Allah’s responsibility towards you that He will feed you, so you will not get hungry, and to clothe you, so you will not be naked.
Sungguh telah ada jaminan dari Allah bagimu di dalam surga ini; Dia memberimu makanan sehingga engkau tidak akan kelaparan dan Dia memberimu pakaian sehingga engkau tidak akan telanjang.
Imaš Moje obećanje da u džennetu nikad nećeš ogladnjeti niti go biti, jer hrane ima u izobilju, a nećeš ni go biti, jer u džennetu ima dovoljno odjeće!”
Al-lah ha de alimentarte, para que no padezcas hambre, y de vestirte, para que no estés desnudo.
Il se charge aussi de te préserver de la soif en t’abreuvant et de préserver de la chaleur du soleil en t’abritant.
Y darte agua para que no tengas sed, y brindarte sombras para que el calor del Sol no te afecte”.
Dia juga akan memberimu minuman sehingga engkau tidak merasa dahaga dan memberimu tempat teduh sehingga engkau tidak ditimpa panas matahari."
U džennetu ćete napojiti, nećeš nikad žeđ osjetiti, i hladom će te zaštiti pa te vrelina sunca neće pogoditi.
And to give you water so that you do not get thirsty, and to shade you so that the heat of the sun does not affect you”.
Sana içecek verir, susamazsın; seni gölgelendirir, güneşin sıcağı sana isabet etmez.
e che ti faccia abbeverare, così non avrai sete, e che ti conceda l'ombra, così che non ti affligga il caldo del sole .
Allah phán với Adam rằng trong Thiên Đàng Ngài sẽ cấp thức uống nên Người và vợ của Người sẽ không khát; và Ngài che mát cho họ nên họ sẽ không phải chịu sự nóng nực của ánh mặt trời.
at na magpainom Siya sa iyo para hindi ka mauuhaw, at maglilim Siya sa iyo para hindi ka tamaan ng init ng araw.
Thế rồi Shaytan đã dụ dỗ Adam, hắn thì thầm vào tai của Adam, hắn bảo: Này Adam, Ngươi có muốn ta dẫn Ngươi đến cái cây mà khi Ngươi ăn trái của nó Ngươi sẽ bất tử, Ngươi sẽ trường sinh mãi mãi và sẽ sở hữu một vương quốc vĩnh hằng không bao giờ tàn lụi?
Satana sussurrò ad Ǣdem e gli disse: "Vuoi che ti guidi verso l'albero di cui, colui che ne mangia i frutti, non muore mai, ma vive per sempre, e possiederà un Regno infinito, che non avrà limiti né mai finirà.
Ngunit nagpasaring ang demonyo kay Adan at nagsabi ito sa kanya: "O Adan, gagabay kaya ako sa iyo sa isang punong-kahoy na ang sinumang kumain mula roon ay hindi mamamatay magpakailanman, bagkus mananatiling buhay nang walang-hanggan at maghahari sa isang paghaharing nagpapatuloy na hindi napuputol ni nagwawakas?"
C’est alors que Satan insuffla à Adam ce qui suit: Veux-tu que je te montre un arbre qui, si tu mangeais de ses fruits, te permettrait de ne jamais mourir, te ferait vivre pour l’éternité, et te mettrait à la tête d’un royaume invincible.
فَوَسْوَسَ إِلَيْهِ الشَّيْطَانُ قَالَ يَا آدَمُ هَلْ أَدُلُّكَ عَلَىٰ شَجَرَةِ الْخُلْدِ وَمُلْكٍ لَّا يَبْلَىٰ ﴿120﴾ فَأَكَلَا مِنْهَا فَبَدَتْ لَهُمَا سَوْآتُهُمَا وَطَفِقَا يَخْصِفَانِ عَلَيْهِمَا مِن وَرَقِ الْجَنَّةِ ۚ وَعَصَىٰ آدَمُ رَبَّهُ فَغَوَىٰ (Then the Shaitan instigated him...And 'Adam disobeyed his Lord and erred- 120, 121.) Here it is pertinent to ask that when Allah had specifically told Sayyidna 'Adam and Sayyidah Hawwa' (علیہما السلام) to abstain from a particular tree or to eat any part of its yield, and had also warned them to beware of shaitan's machinations who was their sworn enemy who would do his best to seduce them and thus cause their expulsion from Paradise, why then, despite all the warnings and admonitions, did Sayyidna 'Adam (علیہ السلام) let himself fall into the trap laid out for him by the shaitan. His action clearly constituted disobedience of the commands of Allah and were, therefore, acts of sin. There is consensus among scholars that the prophets of Allah are immune from all sins - minor or major, and Sayyidna 'Adam (علیہ السلام) was a prophet of Allah! So how may one explain his action of eating the fruit of the forbidden tree when Allah had warned him in such clear terms? An answer to all these questions will be found in the commentary of Surah Al-Baqarah which also explains the use of the words عِصٰی (to disobey) and غَوٰی (to err) in reference to Sayyidna 'Adam (علیہ السلام) . According to the divine Islamic law the action of Sayyidna 'Adam (علیہ السلام) did not constitute a sin but because he was a prophet of Allah and in His high favour therefore this minor lapse on his part has been described as عِصیَان (disobedience) for which he was admonished by Allah. A further point here is that the word غَوٰی has two meanings: One is "to be deprived" and the other is "to err", or "to go astray". Al-Qushairi and Al-Qurtubi have adopted the first meaning of the word and have explained this verse by saying that as a punishment for his lapse Sayyidna 'Adam (علیہ السلام) was deprived of the comforts which were available to him in the Paradise and as a result his life became harsh and bitter.
It is incumbent on Muslims to show reverence to the prophets of Allah when referring to them
Qadi Abu Bakr Ibn Al-` Arabi (رح) when discussing the word عَصٰی (disobeyed) etc. in reference to Sayyidna 'Adam (علیہ السلام) in his book Ahkam-ul-Qur'an has made an important observation which is reproduced below in his own words:
لا یجوز لاحدنا الیوم ان یخبر بذلک عن اٰدم الَّا اذا ذکرناہ فی اثناء قولہٖ تعالیٰ عنہ او قول نَبِیّہ، فامّا ان یبتدیء ذالک من قبل نفسہٖ فلیس بجایٔز لنا فی ابایٔنا الاذنین الینا المماثلین لنا فکیف فی ابینا الاقدام الاعظم الاکرم النّبی المقدّم الذی عذرہ اللہ سبحانہ و تعالیٰ و تاب علیہ وغفرلہ (تفسیر قرطبی و ذکرہ فی البحر المحیط ایضاً )
Today it is not permissible for any of us to use the word عِصیَان (disobedience) in relation to Sayyidna 'Adam (علیہ السلام) except when it has been used with reference to this verse or to a Hadith of the Holy Prophet ﷺ . When indeed it is not desirable to use this word in relation to our own not-too-distant ancestors, who were like us, how can it be permissible in relation to Sayyidna 'Adam (علیہ السلام) who is the father of all mankind and more deserving of respect than our own ancestors? Besides he is a revered prophet of Allah whose excuse He accepted and forgave him for his lapse. For such a person the use of the word of (disobedience) is totally forbidden.
The same views have been expressed by Qushairi Abu Nasr.
But the satan whispered to Adam saying: “Shall I show you a tree that whoever eats from it will never die, but in fact remain forever, and possess an everlasting kingdom that will never break or end?”
Kemudian setan membisikkan kepada Adam dan berkata kepadanya, "Maukah aku tunjukkan kepadamu sebuah pohon yang apabila seseorang memakan buahnya maka ia tidak akan mati selamanya, tetapi ia akan terus-menerus hidup kekal, akan memiliki kerajaan yang terus kekal, dan tidak akan binasa lagi punah?!"
Međutim, Iblis je počeo bajati Ademu zavodeći ga i ulijevajući mu lažne nade: “Ademe, želiš li da ti ukažem na drvo zbog čijih ćeš plodova besmrtan postati, pa ćeš u džennetu vječno ostati i kralj u njemu zauvijek biti?”
Şeytan, Âdem'e vesvese vererek ona şöyle dedi: "Sana kendisinden yiyen kimsenin kesinlikle bir daha ölmeyeceği, bilakis hayatta ebedî kalacağı ağacı ve bitip, tükenerek yok olmayacak saltanatı göstereyim mi?"
Pero el demonio le susurró a Adán diciendo: “¿Quieres que te muestre el árbol de la inmortalidad, y quien coma de él posea un reino eterno que nunca se quebrantará ni terminará?”
Adam et Eve mangèrent alors des fruits de l’arbre qui leur avait été défendu et ils prirent conscience de leur nudité. Ils se mirent à la couvrir à l’aide des feuilles des arbres du Paradis. C’est ainsi qu’Adam désobéit à l’ordre de son Seigneur et outrepassa la limite de ce qui lui était permis.
Namun, Adam dan Hawa malah memakan buah pohon yang dilarang untuk dimakan tersebut, lalu tampaklah kedua aurat mereka setelah awalnya tertutup rapat, sehingga mereka pun segera memetik dedaunan pohon-pohon surga dan menutupi aurat mereka dengannya. Adam telah menyelisihi perintah Tuhannya karena tidak mengindahkan perintah-Nya untuk tidak memakan dari buah pohon tersebut, sehingga ia pun melampaui batasan yang seharusnya tidak pantas dilakukannya.
Then Adam and Eve ate of the tree they were forbidden to eat from, then their private areas became exposed to them after they were hidden, and they began to pluck the leaves of the trees of paradise and cover their private areas with them. Adam opposed the command of his Lord, as he did not comply with His order of refraining from eating of the tree, and so he trespassed the bounds towards that which was not allowed for him.
Luego de que Adán y Eva comieran del árbol del que tenían prohibido comer, advirtieron su desnudez y se escondieron, y comenzaron a arrancar las hojas de los árboles del Paraíso y cubrieron sus zonas privadas con ellas. Adán desobedeció el mandato de su Señor, ya que no cumplió con Su orden de abstenerse de comer del árbol, y por lo tanto traspasó los límites respecto a lo que no le estaba permitido.
Âdem ve Havva kendilerine yasaklı olan ağaçtan yediler. Avret yerleri kapalı iken birden edep yerleri görünüverdi. Cennet ağaçlarının yapraklarından koparıp, bu yapraklarla avret yerlerini örtmeye başladılar. Âdem -aleyhisselam- Rabbinin emrine karşı geldi. Öyle ki; ağaçtan yememesi gerektiğine yönelik Yüce Allah'ın emrini yerine getirmedi. Böylece kendisi için caiz olmayan şeyde haddi aştı.
Pa ipak, Adem i Hava pojedoše plodove sa zabranjenog drveta i ukazaše im se njihova stidna mjesta, zbog grijeha, a bila su pokrivena, i oni počeše po njima lišće džennetsko stavljati, da se pokriju. Adem se suprotstavio Allahovoj zabrani te je, jedući plodove s onog drveta, skrenuo i zastranio, što mu dozvoljeno nije bilo.
Ǣdem آدم ed Evaحواء mangiarono dall'albero di cui era stato vietato loro di mangiare, così vennero loro rivelate le loro intimità, dopo che furono loro nascoste, e iniziarono a raccogliere foglie dagli alberi del Paradiso per coprire le loro intimità. Ǣdem disobbedì all'ordine del suo Dio di non mangiare da quell'albero, e non lo seguì, e fece così ciò che non gli era permesso.
Kaya kumain sina Adan at Eva mula sa punong-kahoy na sinaway silang dalawa na kumain mula roon, saka nalantad sa kanilang dalawa ang kahubaran nilang dalawa matapos na ito dati ay natatakpan. Nag-umpisa silang dalawa na pumipitas ng mga dahon ng mga punong-kahoy ng hardin at nagtatakip silang dalawa ng mga ito sa kahubaran nilang dalawa. Sumalungat si Adan sa utos ng Panginoon nito yayamang hindi ito sumunod sa ipinag-uutos Niya na pag-iwas na kumain mula sa punong-kahoy sapagkat lumampas ito patungo sa hindi pinapayagan.
Thế là Adam và vợ của Người đã ăn trái của cây cấm. Sau khi ăn thì cả hai đều lộ hết phần kín đáo. Cả hai sau đó liền dùng lá cây của Thiên Đàng khâu lại để che phần kín đáo của mình. Nguyên nhân làm trái lệnh của Thượng Đế khi không chịu tránh xa cây cấm đó theo lệnh của Ngài nên Adam đã bị lầm lạc.
Poi Allāh lo scelse e accettò il suo pentimento, e lo sostenne al trionfo.
Pagkatapos ay pumili sa kanya si Allāh at tumanggap sa pagbabalik-loob niya at nagtuon sa kanya sa kagabayan.
Thế rồi, Allah quay lại chấp nhận sự ăn năn sám hối của Adam, Ngài tha thứ cho Người, Ngài hướng dẫn Người và chọ Người là vị Nabi của Ngài.
Puis Allah l’a élu, accepta son repentir et lui facilita de se guider dans le droit chemin.
Sonra Yüce Allah onu seçti, tövbesini kabul etti ve onu doğru yola muvaffak kıldı.
Lalu Allah menjadikannya sebagai makhluk terpilih, menerima taubatnya, dan memberinya petunjuk.
Pero Al-lah lo eligió, aceptó su arrepentimiento y le concedió la guía.
God kept Adam, with his spouse, in paradise, where he was freely and amply provided with all the necessities of life – food, clothing, water and shelter. Adam was not required to do anything in return for these blessings, unlike in the present world where man has to earn all these things by his own hard labour. In paradise, the fruit of a certain tree was prohibited for Adam. But Satan came and described to him the eternal advantages of this fruit. Adam, influenced by what he said, ate it, then immediately felt that he was naked. This was symbolic of the fact that God had instantly withdrawn the guarantee of providing him with sustenance without his having to earn it by his own labour. Thereafter, on his supplication and repentance, he was pardoned. However, he was removed from a world where God’s bounty had been freely given and sent to a world where he had to earn his living by the sweat of his brow. Such was the beginning of human existence on this earth.
Then Allah chose him, accepted his repentance and enabled him to be guided.
Kasnije ga je Svevišnji Allah izabranikom učinio i Sebi ga približio, oprostio mu je grijeh i primio pokajanje te njega, Adema, premda je bio zastranio, na Pravi put izveo.
Al-lah les dijo a Adán y a Eva: “Tanto ustedes como Iblís desciendan del Paraíso, porque él y ustedes serán enemigos entre sí. Si de Mi parte les llega una explicación de Mi camino, entonces síganla, actúen en consecuencia y no se desvíen de ella, así no se descarriarán de la verdad ni serán desdichados en el Más Allá a causa del castigo, sino que Al-lah los introducirá en el Paraíso.
Allah said to Adam and Eve: “Both of you and Iblis, descend from paradise, because he is your enemy and you are his enemies. If there comes to you from Me an explanation of My path, then whoever amongst you follows the explanation of my path, acts accordingly and does not divert from it, he will not go astray from the truth nor will he be misfortunate in the afterlife through punishment, but rather Allah will enter him into paradise.
Yüce Allah Âdem ve Havva'ya şöyle buyurdu: "Siz ikiniz ve İblis hep birlikte cennetten inin. Artık o sizin düşmanınız, siz ikiniz de onun düşmanısınız. Benden size yolum hakkında bir açıklama gelir ve kim de bu açıklanan yola tabi olur, onunla amel eder ve ondan sapmazsa; haktan sapmamış olur, ahirette de azap ile bedbaht olmaz. Bilakis Yüce Allah onu cennete koyar.
Allah, džellešanuhu, naredio je da Adem i Hava napuste džennet i da se nastane na Zemlji, zajedno sa šejtanom, i rekao je da će njih dvoje i njihovi potomci biti u vječnom neprijateljstvu s Iblisom. A kad ljudima od Svevišnjeg Allaha dođe naputak posredstvom poslanikā, upućen će biti onaj ko bude slijedio poslanike, na dunjaluku, a sretan i počašćen na ahiretu. Allah će ga u džennet uvesti.
"Allah berfirman, 'Turunlah kamu berdua dari surga bersama-sama, sebagian kamu menjadi musuh sebagian yang lain. Maka jika datang kepadamu petunjuk dariKu, lalu barangsiapa yang mengikuti petunjukKu, maka dia tidak akan sesat dan ia tidak akan celaka. Dan barangsiapa yang berpaling dari peringatanKu, maka sesungguhnya dia mendapatkan penghidupan yang sempit, dan Kami akan menghimpunkannya pada Hari Kiamat dalam keadaan buta.' Berkatalah dia, 'Ya Rabbku, mengapa Engkau menghimpunkan aku dalam keadaan buta, padahal aku dahulunya seorang yang melihat.' Allah berfirman, 'Demikianlah, telah datang kepadamu ayat-ayat Kami, maka kamu melupakannya, dan begitu (pula) pada hari ini pun kamu dilupakan. Dan demikianlah Kami membalas orang yang melampaui batas dan tidak percaya terhadap ayat-ayat Rabbnya. Dan sesungguhnya azab di akhirat itu lebih berat dan lebih kekal'." (Thaha: 123-127).
(123) Allah تعالى memberitahukan bahwasanya Dia meme-rintahkan Adam dan iblis untuk turun ke bumi, dan hendaknya mereka[34] menganggap setan sebagai musuh bagi mereka dan me-waspadainya, mempersiapkan kesiapan (menghadapinya) dan melawannya. Dan sesungguhnya Allah akan menurunkan kepada mereka kitab-kitab (Allah), dan mengutus para rasulNya untuk menjelaskan jalan yang lurus yang menghubungkan kepadaNya dan surgaNya. Para rasul itu akan memperingatkan mereka dari musuh yang nyata ini. Dan kapan saja petunjuk itu datang kepada mereka, yaitu kitab-kitab dan para rasul, maka sungguh barang-siapa yang mengikutinya, mengikuti perintahnya dan menjauhi larangannya, maka sesungguhnya dia tidak akan tersesat di dunia dan akhirat serta tidak celaka di dua tempat itu. Bahkan dia dipandu menuju jalan yang lurus di dunia dan akhirat. Dia mendapatkan kebahagiaan dan rasa aman di akhirat kelak. Perasaan ketakutan dan kesedihan sudah dihapuskan darinya, tertuang dalam ayat yang lain,
﴾ فَمَن تَبِعَ هُدَايَ فَلَا خَوۡفٌ عَلَيۡهِمۡ وَلَا هُمۡ يَحۡزَنُونَ 38 ﴿
"Maka barangsiapa yang mengikuti petunjukKu, niscaya tidak ada kekhawatiran atas mereka dan tidak (pula) mereka bersedih hati." (Al-Baqarah: 38).
Mengikuti hidayah adalah dengan cara membenarkan berita wahyu tanpa mengcounternya dengan syubhat-syubhat. Dan menaati perintah adalah melalui sikap tidak melawannya dengan nafsu syahwat.
(124) ﴾ وَمَنۡ أَعۡرَضَ عَن ذِكۡرِي ﴿ "Dan barangsiapa yang berpaling dari peringatanKu," yaitu dari kitabKu yang menjadi sumber pengingat seluruh cita-cita yang tinggi, membiarkannya dengan cara berpaling darinya atau dengan sikap lebih parah dari itu, dengan cara meng-ingkari atau mengkufurinya, ﴾ فَإِنَّ لَهُۥ مَعِيشَةٗ ضَنكٗا ﴿ "maka sesungguhnya dia mendapatkan penghidupan yang sempit," maksudnya sesungguh-nya balasannya adalah Kami menjadikan penghidupannya sempit lagi susah. Dan tidaklah hal itu melainkan suatu siksaan. Peng-hidupan yang sempit juga ditafsirkan dengan siksa kubur. Kubur-nya akan dipersempit, terkepung di dalamnya, dan tersiksa sebagai balasan atas sikapnya berpaling dari peringatan Rabbnya. Ini salah satu dalil dari ayat yang menunjukkan keberadaan siksa kubur.
Ayat kedua, Firman Allah,
﴾ وَلَوۡ تَرَىٰٓ إِذِ ٱلظَّٰلِمُونَ فِي غَمَرَٰتِ ٱلۡمَوۡتِ وَٱلۡمَلَٰٓئِكَةُ بَاسِطُوٓاْ أَيۡدِيهِمۡ ﴿
"Sekiranya kamu melihat di waktu orang-orang yang zhalim (berada) dalam tekanan-tekanan sakaratul maut, sedang para malaikat memukul dengan tangannya." (Al-An'am: 93).
Ayat ketiga, FirmanNya,
﴾ وَلَنُذِيقَنَّهُم مِّنَ ٱلۡعَذَابِ ٱلۡأَدۡنَىٰ دُونَ ٱلۡعَذَابِ ٱلۡأَكۡبَرِ ﴿
"Dan sesungguhnya Kami merasakan kepada mereka sebagian azab yang dekat (di dunia) sebelum azab yang lebih besar (di akhirat)." (As-Sajdah: 21).
Ayat keempat, FirmanNya tentang kelompok Fir'aun,
﴾ ٱلنَّارُ يُعۡرَضُونَ عَلَيۡهَا غُدُوّٗا وَعَشِيّٗاۚ ﴿
"Kepada mereka dinampakkan neraka pada pagi dan petang." (Al-Mu`min: 46).
Menurut ulama Salaf yang menafsirkannya dengan siksa kubur saja dan membatasinya pada point itu semata -wallahu a'lam- bagian yang menentukan adalah penghujung ayat ini, dan bahwa Allah menyebutkan siksa Hari Kiamat di akhir ayat.
Sebagian ahli tafsir memandang bahwa penghidupan yang sempit itu bersifat umum di dunia ini saja, semisal kesedihan, ke-getiran dan hal-hal yang menyakitkan yang menimpa orang yang berpaling dari peringatan Rabbnya, yang merupakan siksaan yang disegerakan (di dunia ini), di alam Barzakh, dan di akhirat, lantaran lafazhnya mutlak tanpa diikat (dengan sesuatu pun). ﴾ وَنَحۡشُرُهُۥ ﴿ "Dan Kami akan menghimpunkannya," orang yang berpaling dari peringatan Rabbnya ﴾ يَوۡمَ ٱلۡقِيَٰمَةِ أَعۡمَىٰ 124 ﴿ "pada Hari Kiamat dalam keadaan buta," maksudnya buta indera matanya menurut pendapat yang shahih. Seperti Firman Allah تعالى,
﴾ وَنَحۡشُرُهُمۡ يَوۡمَ ٱلۡقِيَٰمَةِ عَلَىٰ وُجُوهِهِمۡ عُمۡيٗا وَبُكۡمٗا وَصُمّٗاۖ ﴿
"Dan Kami akan mengumpulkan mereka pada Hari Kiamat (diseret) atas muka mereka dalam keadaan buta, bisu, dan tuli." (Al-Isra`: 97).
(125) ﴾ قَالَ ﴿ "Ia berkata," dengan deraan kehinaan, meminta-minta dan kepedihan serta kegoncangan batin karena kondisi ini ﴾ رَبِّ لِمَ حَشَرۡتَنِيٓ أَعۡمَىٰ وَقَدۡ كُنتُ ﴿ "Ya Rabbku, mengapa Engkau menghimpunkan aku dalam keadaan buta, padahal aku dahulunya," di dunia ﴾ بَصِيرٗا ﴿ "se-orang yang melihat." Apakah yang menyebabkan diriku berubah ke keadaan yang mengerikan seperti ini?
(126) ﴾ قَالَ كَذَٰلِكَ أَتَتۡكَ ءَايَٰتُنَا فَنَسِيتَهَاۖ ﴿ "Allah berfirman, 'Demikianlah, telah datang kepadamu ayat-ayat Kami, maka kamu melupakannya'," dengan berpaling darinya ﴾ وَكَذَٰلِكَ ٱلۡيَوۡمَ تُنسَىٰ 126 ﴿ "dan begitu (pula) pada hari ini pun kamu dilupakan," maksudnya dibiarkan dalam kubangan siksaan. (Permintaannya) dijawab dengan jawaban bahwa itu me-rupakan (balasan) amalanmu. Bentuk balasan itu disebabkan jenis perbuatan itu sendiri. Sebagaimana engkau buta terhadap peringat-an Rabbmu, tidak mau memandang dengan jelas dan melupakan-nya, dan melupakan bagian kewajibanmu darinya, maka Allah membutakan pandanganmu di akhirat. Engkau digiring ke neraka dalam keadaan buta, tuli, dan bisu. Dia berpaling darimu dan melupakan keberadaanmu dalam siksaan.
(127) ﴾ وَكَذَٰلِكَ ﴿ "Dan demikanlah," dengan balasan ini Kami membalas ﴾ مَنۡ أَسۡرَفَ ﴿ "orang yang melampaui batas," melewati batas-batas dan melakukan perbuatan-perbuatan haram serta melampaui wilayah yang diperbolehkan baginya ﴾ وَلَمۡ يُؤۡمِنۢ بِـَٔايَٰتِ رَبِّهِۦۚ ﴿ "dan tidak percaya terhadap ayat-ayat Rabbnya," yang menunjukkan kepada se-luruh tuntutan keimanan, dengan sejelas-jelasnya lagi tegas. Allah tidaklah menganiayanya dan tidak menjatuhkan hukuman bukan pada tempatnya. Akan tetapi, penyebabnya adalah tindakannya melampaui batas dan tidak beriman. ﴾ وَلَعَذَابُ ٱلۡأٓخِرَةِ أَشَدُّ ﴿ "Dan sesung-guhnya azab di akhirat itu lebih berat," daripada siksa dunia dengan berlipat ganda ﴾ وَأَبۡقَىٰٓ 127 ﴿ "dan lebih kekal," karena tidak pernah ber-henti. Berbeda dengan siksa dunia, akan berhenti. Maka kewajiban kita adalah takut dan berwaspada dari siksa akhirat.
The Descent of Adam to the Earth and the Promise of Good for the Guided and Evil for the Transgressors
Allah says to Adam, Hawwa' and Iblis, "Get down from here, all of you." This means each of you should get out of Paradise. We expounded upon this in Surah Al-Baqarah.
بَعْضُكُمْ لِبَعْضٍ عَدُوٌّ
(Some of you as enemies to others.) 2:36 He (Allah) was saying this to Adam and his progeny and Iblis and his progeny. Concerning Allah's statement,
فَإِمَّا يَأْتِيَنَّكُم مِّنِّى هُدًى
(Then if there comes to you guidance from Me,) Abu Al-`Aliyyah said, "This (guidance) means the Prophets, the Messengers and the evidence."
فَمَنِ اتَّبَعَ هُدَاىَ فَلاَ يَضِلُّ وَلاَ يَشْقَى
(Then whoever follows My guidance he shall neither go astray nor shall be distressed.) Ibn `Abbas said, "He will not be misguided in this life and he will not be distressed in the Hereafter."
وَمَنْ أَعْرَضَ عَن ذِكْرِى
(But whosoever turns away from My Reminder,) This means, "Whoever opposes my command and what I have revealed to My Messenger, then he has turned away from it, neglected it and taken his guidance from other than it."
فَإِنَّ لَهُ مَعِيشَةً ضَنكاً
(verily, for him is a life of hardship,) meaning, his life will be hard in this world. He will have no tranquillity and no expanding of his breast (ease). Rather, his chest will be constrained and in difficulty due to his misguidance. Even if he appears to be in comfort outwardly and he wears whatever he likes, eats whatever he likes and lives wherever he wants, he will not be happy. For verily, his heart will not have pure certainty and guidance. He will be in agitation, bewilderment and doubt. He will always be in confusion and a state of uncertainty. This is from the hardship of life. Concerning His statement,
وَنَحْشُرُهُ يَوْمَ الْقِيـمَةِ أَعْمَى
(and We shall raise him up blind on the Day of Resurrection.) Mujahid, Abu Salih and As-Suddi said, "This means he will have no proof." `Ikrimah said, "He will be made blind to everything except Hell." This is as Allah says,
وَنَحْشُرُهُمْ يَوْمَ الْقِيَـمَةِ عَلَى وُجُوهِهِمْ عُمْيًا وَبُكْمًا وَصُمًّا مَّأْوَاهُمْ جَهَنَّمُ
(And We shall gather them together on the Day of Resurrection on their faces, blind, dumb and deaf; their abode will be Hell.) 17:97 This is why Allah says,
رَبِّ لِمَ حَشَرْتَنِى أَعْمَى وَقَدْ كُنتُ بَصِيراً
(O my Lord! Why have you raised me up blind, while I had sight (before).) This means in the life of this world.
قَالَ كَذَلِكَ أَتَتْكَ آيَـتُنَا فَنَسِيتَهَا وَكَذلِكَ الْيَوْمَ تُنْسَى
((Allah) will say: "Like this Our Ayat came unto you, but you disregarded them, and so this Day, you will be neglected.) Meaning, "When you turned away from the signs of Allah and dealt with them in the manner of one who does not remember them after they were conveyed to you. You neglected them, turned away from them and were heedless of them. Therefore, today We will treat you in the manner of one who has forgotten you."
فَالْيَوْمَ نَنسَـهُمْ كَمَا نَسُواْ لِقَآءَ يَوْمِهِمْ هَـذَا
(So this Day We shall forget them as they forgot their meeting of this Day.) 7:51 For verily, the punishment will be a retribution that is based upon the type of deed that was done. However, forgetting the words of the Qur'an, while understanding its meaning and acting upon its legislation, is not included in the meaning of this specific threat. Yet, forgetting the words of the Qur'an has been warned against from a different aspect. It has been reported in the Sunnah that it is absolutely forbidden and there is a serious threat against one who forgets Qur'an (that he previously memorized).
Allah berfirman kepada Adam dan Hawa, "Turunlah kalian berdua beserta Iblis dari surga. Iblis adalah musuh bagi kalian berdua dan kalian berdua adalah musuh baginya. Apabila datang kepada kalian penjelasan tentang jalan agama-Ku maka ketahuilah bahwa barang siapa di antara kalian yang mengikuti jalan-Ku, beramal dengannya, dan tidak menyimpang darinya, niscaya dia pasti tidak akan tersesat dari jalan kebenaran dan tidak akan pula sengsara karena azab di akhirat kelak, tetapi Allah akan memasukkannya ke dalam surga.
123- Buyurdu ki:“Hepiniz oradan inin. Kiminiz kiminize düşmansınız. Benden size bir hidâyet geldiğinde kim benim hidâyetime uyarsa o, hem sapıtmaz, hem bedbaht olmaz.”
124- “Kim de Zikrimden yüz çevirirse gerçekten onun için dar bir geçim vardır ve onu kıyamet günü kör olarak haşrederiz.”
125- Der ki:“Rabbim, niçin beni kör haşrettin? Halbuki ben görüyordum.”
126- Buyurur ki:“Öyle. Çünkü sana âyetlerimiz geldiğinde sen onları unuttun. İşte aynı şekilde bugün de sen unutulacaksın.”
127- Haddi aşan ve Rabbinin âyetlerine iman etmeyenleri işte böyle cezalandırırız. Âhiret azabı elbette daha şiddetli ve daha kalıcıdır.
123. Şanı Yüce Allah, Âdem’e ve İblis’e yeryüzüne inmelerini, Âdem’in ve zürriyetinin şeytanı düşman belleyerek ondan gereği gibi sakınmalarını, ona karşı gerekli hazırlıklarını yaparak onunla savaşmalarını emrettiğini haber vermektedir. Ayrıca Yüce Allah, insanlara peygamberleri aracılığıyla kitaplar göndererek onlara kendisine ve cennetine ulaştıracak dosdoğru yolu beyan edeceğini ve bu apaçık düşmana karşı onları sakındırıp uyaracak peygamberler göndereceğini de bildirmektedir. İşte insanlara bu hidâyetin -ki bu da kitaplar ve peygamberlerdir- geldiği herhangi bir vakitte kim bu hidâyete uyarsa, emrolunduğu şeye uyup kendisine yasak kılınan şeylerden de sakınırsa böyle bir kimse, dünyada da âhirette de sapıtmaz, her ikisinde de bedbaht olmaz. Aksine böyle bir kimse, dünyada da âhirette de dosdoğru yola iletilmiş, âhirette bahtiyarlığa ve güvene kavuşmuş olur. Böyle hareket eden kimseden ise bir başka âyet-i kerimede Yüce Allah, şu buyruğu ile korkunun da kederin de söz konusu olmayacağını belirtmektedir:“Benden size bir hidâyet gelir de kim benim hidâyetime uyarsa, onlar için korku yoktur ve onlar asla üzülmezler de.”(el-Bakara, 2/38) Hidâyete uymak ise gelen haberi tasdik etmek, birtakım şüpheleri ileri sürerek ona karşı çıkmamak, herhangi bir arzusu dolayısıyla da ona karşı itirazda bulunmaksızın emre uymak ile olur.
124. “Kim de Zikrimden” yani üstün isteklerin tümünün kendisi vasıtasıyla öğrenildiği Kitabımdan “yüz çevirirse” ve ondan yüz çevirmek maksadıyla onu terk ederse yahut bundan da daha ağırı olarak onu inkâr etmek ve onu reddetmek suretiyle ondan yüz çevirecek olursa “gerçekten onun için dar bir geçim vardır.” Onun cezası, bizim onun yaşayışını dar ve meşakkatli kılmamız olacaktır. Bu ise ancak azap olur. Buradaki “dar geçim” kabir azabı ve kişinin kabrinin daralması, orada sıkıştırılıp azap edilmesi olarak da tefsir edilmiştir. Bu ise Rabbinin Zikrinden yüz çevirmesinin cezasıdır. Buna göre bu ayet, kabir azabına delâlet eden âyet-i kerimelerden biridir. İkinci âyet-i kerime Yüce Allah’ın: “Sen zalimleri ölümün ızdırap verici sıkıntıları içinde meleklerin ellerini uzatarak... derken bir görsen”(el-En’am, 6/93) buyruğudur. Üçüncü âyet-i kerime:“Andolsun ki biz onlara en büyük azaptan önce yakın azaptan mutlaka tattıracağız”(es-Secde, 32/21) buyruğudur. Dördüncü âyet-i kerime ise Yüce Allah’ın Firavun hakkında:“Ateştir o, onlar sabah akşam ona arzulunurlar”(el-Mü’min, 40/46) buyruğudur. Seleften bazılarının, bu âyet-i kerimeyi sadece kabir azabı ile ilgili olarak tefsir etmeleri ve sadece bunun hakkında kabul etmelerinin sebebi, -doğrusunu en iyi Allah bilir ama- âyet-i kerimenin son bölümünde Yüce Allah’ın kıyamet günündeki azabı söz konusu etmesidir. Bazı müfessirler de buradaki “dar geçim”in dünya hayatında Rabbinin Zikrinden yüz çevirene isabet edecek olan peşin azap olduğu, yani gamlar, kederler, üzüntüler ve acılar ile berzah hayatındaki azapla âhiret hayatındaki azabı da kuşatan umumi bir buyruk olduğu kanaatindedir. Çünkü burada “dar geçim”mutlak olarak zikredilmiş ve onunla birlikte herhangi bir kayıt söz konusu edilmemiştir.“Ve onu” Rabbinin zikrinden yüz çeviren o kimseyi “kıyamet günü kör olarak” sahih kabul edilen görüşe göre gözleri görmez bir halde haşrederiz. Nitekim Yüce Allah, şöyle buyurmaktadır:“Biz onları Kıyamet günü körler, dilsizler ve sağırlar olarak yüzükoyun haşredeceğiz.”(el-İsra, 17/97)
125. Bu şekilde haşredilen kimse, zillet içinde halinin sebebini sormak, acısını bildirmek ve bu hale tahammülsüzlüğünü ifade etmek üzere:“Rabbim, niçin beni kör haşrettin? Halbuki ben” dünya hayatında iken “görüyordum.” Beni bu korkunç hale getiren ne oldu?
126. “Buyurur ki: Öyle. Çünkü sana âyetlerimiz geldiğinde onları” onlardan yüz çevirmek suretiyle “unuttun. İşte aynı şekilde bugün de sen unutulacaksın.” Azap içerisinde terk olunacaksın. Böylelikle ona şöyle cevap verilmiş olacaktır: Bu, senin amelinin ta kendisidir. Zira ceza, amel türündendir. Sen, Rabbinin Zikrine karşı kör davrandığın, ona karşı gözlerini perdelediğin, onu unuttuğun, ondan alman gereken payını almayı ihmal ettiğin için Allah da âhirette senin gözünü kör etti. Böylelikle sen cehenneme kör, sağır ve dilsiz olarak haşredildin. Senden yüz çevirdi ve seni azap içerisinde öylece bıraktı.
127. Allah’ın çizdiği sınırları aşarak, haramları işleyerek ve kendisine müsaade edilen çerçevenin dışına çıkarak “haddi aşan ve Rabbinin” imanın gereği olan bütün hususlara açık ve seçik bir şekilde delâlet eden “âyetlerine iman etmeyenleri işte böylece” bu ceza ile “cezalandırırız.” Yüce Allah, böyle bir kimseye verdiği bu ceza ile zulmetmiş olmayacaktır. Layık olmayan kimseyi hak etmediği bir şekilde cezalandırmış olmayacaktır. Bu cezanın sebebi, o kimsenin haddi aşması ve iman etmeyişidir. “Âhiret azabı elbette” dünya azabına göre kat kat “daha şiddetli ve daha kalıcıdır.” Çünkü âhiret azabı, dünya azabının aksine kesintisizdir, bitmez. Dünya azabı ise sonludur, biter. O halde âhiret azabından korkmak ve çekinmek gerekir.
Ensuite, Allah dit à Adam et à Eve: Descendez, vous et `Iblîs, du Paradis. Il sera votre ennemi et vous serez les siens. Quand vous parviendra un appel à Ma guidée: celui qui le suit et le met en pratique sans en dévier ne s’égarera pas de la vérité ni ne sera malheureux dans l’au-delà. Et au lieu d’entrer en Enfer, il entrera plutôt au Paradis.
Nagsabi si Allāh kina Adan at Eva: "Bumaba kayo mula sa hardin, kayong dalawa at si Satanas, sapagkat siya ay isang kaaway para sa inyong dalawa at kayong dalawa ay mga kaaway para sa kanya. Kaya kung may dumating sa inyo mula sa Akin na paglilinaw para sa landas Ko, ang sinumang sumunod kabilang sa inyo sa paglilinaw sa landas Ko, nagsagawa nito, at hindi lumihis palayo rito ay hindi siya maliligaw palayo sa katotohanan at hindi siya malulumbay sa Kabilang-buhay dahil sa pagdurusa, bagkus magpapapasok sa kanya si Allāh sa Paraiso."
Allāh disse ad Ǣdem ed Eva: "Scendete dal Paradiso, voi due e Satana; egli è vostro nemico, e voi siete suoi nemici. Se vi giunge una direttiva, da parte Mia, che conduca al Mio Sentiero, colui che seguirà tale direttiva che conduce al Mio Sentiero e vi si atterrà e non devierà da esso, non verrà sviato dalla Verità e non subirà la punizione nell'Aldilà; al contrario, Allāh lo introdurrà nel Paradiso.
Allah phán với Adam và Hauwa': Hai ngươi hãy khi đi xuống khỏi Thiên Đàng, hai ngươi và cả Iblis nữa. Hắn sẽ là kẻ thù của hai ngươi và hai ngươi là kẻ thù của hắn. Nhưng nếu có nguồn Chỉ Đạo từ TA ban xuống, ai trong các ngươi đi theo nguồn Chỉ Đạo đó thì sẽ không lầm lạc khỏi điều chân lý và cũng sẽ không phải bất hạnh ở cõi Đời Sau, và sẽ được vào Thiên Đàng.
The اهْبِطَا مِنْهَا جَمِيعًا (123) mean "both of you go down together". This command can be in reference to Sayyidna 'Adam (علیہ السلام) and the shaitan in which case the meaning of the phrase بَعْضُكُمْ لِبَعْضٍ عَدُوٌّ (some of you enemies of some - 123) is obvious, namely that the two of them will remain enemies in the world also. However if it is argued that the Shaitan had already been expelled from Paradise long before these events occurred, then it would be correct to assume that these words have been addressed to Sayyidna 'Adam (علیہ السلام) and Sayyidah Hawwa' (علیہا السلام) meaning thereby that their children would cherish hostile feelings towards one another and mutual hostility among the children embitters the lives of the parents.
E chi è avverso al mio ordine e non lo accetta e non vi si attiene, in verità vivrà una vita misera in questo mondo e nel limbo, e lo condurremo al Raduno, nel Giorno della Resurrezione, cieco e privo di scuse.
Và ai quay lưng với Lời Nhắc Nhở của TA và không chịu chấp nhận Nó thì y sẽ sống một đời sống chật vật trên thế gian và ở cõi mộ, và vào Ngày Phục Sinh y sẽ được cho sống lại trong trái thái mù lòa, không nhìn thấy gì cả.
Ang sinumang tumalikod palayo sa pag-aalaala sa Akin at hindi tumanggap nito ni tumugon dito, tunay na ukol sa kanya ay isang pamumuhay na masikip sa Mundo at sa Barzakh. Maghahatid Kami sa kanya sa Kalapan sa Araw ng Pagbangon na nawawalan ng paningin at katwiran.
وَمَنْ أَعْرَضَ عَن ذِكْرِي (And whoever turns away from My message - 20:124.) Here the word can refer both to the Qur'an and the Holy Prophet ﷺ as has been mentioned in other verses ذِكْرًا ﴿10﴾ رَّسُولًا (65:10). In both cases the meaning would be that if anyone fails in his duty to recite the Qur’ an or to comply with its commands, or if he fails to submit to the authority of the Holy Prophet then as punishment he would be condemned to a harsh and rigorous life in this world and would be raised blind on the Day of Resurrection.
The truth about the life of infidels and evil-doers being harsh in this world
Here one may ask that a life of penury and destitution in this world is not for the infidels and wicked people only but it afflicts good and pious people also. Indeed the prophets of Allah have to endure the greatest misfortunes and calamities in their worldly life. Sahih .al-Bukhari and all other books of Hadith contain a tradition in which, on the authority of Sa'd and others, the Holy Prophet ﷺ is reported to have said that the severest trials and tribulations are suffered by the prophets and in the case of the pious people those who enjoy a higher rank in the hierarchy are the ones who will get a greater share of misfortunes. On the other hand the infidels and the evildoers enjoy a life of comfort and affluence. Therefore the words of the Qur'an that such people would be condemned to a harsh and rigorous life can refer to the life in the Hereafter (آخرَت) only, because experience shows that they have, in this world, all the comforts of life.
The answer to the question posed above is that the punishment which the evil-doers will suffer in this world refers to the chastisement which awaits them in the grave where their existence will be made miserable and beyond endurance. Their graves will be their abodes and will squeeze them so tight that their graves will crack. There is a tradition in Musnad al-Bazzar on the authority of Sayyidna Abu Hurairah ؓ that the Holy Prophet ﷺ himself stated that the words مَعِيشَةً ضَنكًا (straitened life) occurring in this verse (124) refer to the existence in the grave. (Mazhari)
Another interpretation given to these words by Sayyidna Said ibn Jubair ؓ is that these people will be deprived of the gift of contentment which will result in an overpowering greed for worldly goods (Mazhari) but no amount of wealth will ever give them peace and content. The constant desire to augment their worldly possessions and the fear of any decrease in their size will always keep them anxious and uneasy. It is generally observed that the wealthy people who have all the means of comfort at their disposal actually are unable to enjoy comfort themselves, because comfort cannot be achieved without content and peace of mind.
Međutim, ko zanemari uputu i vjerovanje u Allaha, takav će nepodnošljivo teškim životom živjeti, na ovom i u zagrobnom životu. A na Danu ustanuća Allah će ga slijepim oživiti, nikakva izgovora takav neće imati.
And whoever turns away from My reminder and does not accept it or respond to it shall have a constricted and miserable life in this world and in the Transitory Stage, and I shall lead him towards the gathering place on the Day of Judgment without eyesight and proof.
Tandis que celui qui se détournera de Mon Rappel et n’y répondra pas favorablement, il mènera une vie pénible dans le bas monde et dans le monde intermédiaire. De plus, Nous le convoquerons au Rassemblement après l’avoir rendu aveugle et dépourvu d’argument.
Sebaliknya, barang siapa yang berpaling dari peringatan-Ku, serta tidak menerima dan mewujudkannya maka sungguh baginya kehidupan yang sengsara lagi sempit di dunia ini dan di alam kubur, dan Kami akan menggiringnya di padang Mahsyar pada hari Kiamat kelak dalam keadaan buta; tidak bisa melihat dan tidak memiliki hujah."
Kim zikrimden yüz çevirip onu kabul etmez ve ona icabet etmezse, dünyada ve kabirde onun için sıkıntılı bir yaşantı vardır. Kıyamet günü de onun gözlerini, bilgi ve tecrübesini kaybetmiş bir şekilde mahşer alanına götürüp, haşrederiz.
Pero quien se aleje de Mi recuerdo y no lo acepte ni responda, tendrá una vida de tribulación y será miserable en este mundo y en la Etapa Transitoria, y lo guiaré hacia el lugar de reunión en el Día del Juicio sin visión ni pruebas.
This person will say: “O Lord, why did you raise me blind today when I could see in the world?”
Cet homme dira: Ô Seigneur, tu m’as rendu aveugle alors que j’étais voyant dans le bas monde.
Orang yang berpaling dari peringatan Allah ini akan berkata, "Wahai Tuhanku, mengapa hari ini Engkau bangkitkan aku dalam keadaan buta, padahal dahulu di dunia aku dapat melihat?"
Onaj ko je okrenuo glavu od Allaha reći će: “Gospodaru moj, zašto si me doveo na stajalište slijepa kad sam na dunjaluku vid imao?”
Esta persona dirá: “¡Señor! ¿Por qué me has resucitado ciego hoy, si antes podía ver en el mundo?”
Yüce Allah'ın zikrinden yüz çeviren kimse: "Ey Rabbim! Bugün beni niçin kör olarak haşrettin? Ben dünyada gören bir kimseydim." der.
Magsasabi ang tagaayaw na ito sa pag-aalaala: "O Panginoon ko, bakit Ka kumalap sa akin sa araw na ito na isang bulag samantalang ako nga dati sa Mundo ay isang nakakikita?"
Dirà costui avverso all'avvertimento: "O mio Dio, perché mi hai condotto al Raduno cieco, mentre in vita ero vedente?!"
Người quay lưng với Bức Thông Điệp nhắc nhở sẽ thưa với Allah vào Ngày Phục Sinh: Lạy Thượng Đế của bề tôi! Sao Ngài lại dựng bề tôi sống lại trong tình trạng mùa lòa trong khi trên thế gian bề tôi là người nhìn thấy?!
Magsasabi si Allāh – pagkataas-taas Siya – bilang pagtugon dito: "Tulad niyon ang ginawa mo sa Mundo sapagkat dumating sa iyo ang mga tanda Namin saka umayaw ka sa mga iyon at umiwan ka sa mga iyon. Gayon din, tunay na ikaw ay iiwan ngayong Araw sa pagdurusa."
Allah sẽ phán đáp lại: Cũng giống như những gì ngươi đã làm trên thế gian. Quả thật, những Lời Mặc Khải của TA đã đến với ngươi nhưng ngươi đã quay lưng và rời bỏ nó, và giờ đây trong ngày hôm nay, tương tự, ngươi sẽ bị bỏ quên trong sự trừng phạt.
Allāh l'Altissimo disse in sua risposta: "Così come hai fatto in vita, quando ti sono giunti i Nostri Segni e vi sei stato avverso, e li hai abbandonati, allo stesso modo verrai oggi abbandonato nella punizione".
Al-lah dijo con el fin de refutarle: “Esto es como lo que habías hecho en el mundo, porque Mis signos llegaron a ti, pero los rechazaste y los ignoraste. De la misma manera, hoy serás abandonado en el castigo”.
Allah Teâlâ ona cevap olarak şöyle buyurdu: "Sen dünyada böyle yapmıştın. Ayetlerimiz sana gelmişti de onları terk ederek yüz çevirmiştin. Bugün de sen azaba terk edileceksin."
Allah répondra à cet homme: Tout comme tu as dédaigné et délaissé nos signes dans le bas monde, tu seras délaissé aujourd’hui et abandonné au châtiment.
Allah said in refutation of him: “This is like what you did in the world, because My signs came to you but you turned away from them and left them. Likewise, you will be left today in punishment”.
Allah će kazat tom čovjeku da ga je slijepim oživio zato što je okretao glavu od vjerovanja, Kur’ana i poslušnosti Allahu. Kao što je zanemarivao, na dunjaluku, poslušnost dragom Allahu, isto tako bit će i sām zanemaren u paklenoj vatri.
Allah lalu berfirman membantahnya, "Hal seperti inilah yang dahulu engkau lakukan di dunia. Ayat-ayat Kami telah datang kepadamu namun engkau berpaling darinya dan mengabaikannya. Jadi, begitu pula hari ini engkau akan diabaikan dengan diberikan azab."
God settled Satan as well as Adam on the earth and gave due warning in the very beginning that clashes of interest between the two would go on till Doomsday. Satan would make every possible effort to mislead mankind, therefore, people should make it a point to treat him as their greatest enemy and try to stay far away from his inducements. To give further guidance to man, God periodically sent him His messengers, or prophets, who instructed him in the reality of life in a language which was clearly intelligible to him. Now, the success or failure of man depends on his own acceptance or rejection of the Prophet’s guidance. One who accepts this guidance will once again be ushered into the comfortable life of paradise, whereas the life of one who fails to accept it will be a very severe one, from which he will never be able to escape. Those who turn away from God’s guidance will be reduced in the Hereafter to blindness, being deprived of both the eyes. The reason for this is that such people are given eyes in the world in order to be able to see and recognise God’s signs. But they live in such a manner that, when they encounter God’s signs, they fail to recognise them. Thus, they prove that, in spite of having eyes, they are really blind. So God will ask on that Day, what use it had been to give eyes to those who were determined to be blind.
Eto tako će Svemogući Allah kazniti sve one koji budu činili grijehe, ne budu vjerovali u Njega i budu zapostavljali dokaze od svoga Gospodara jasne. A znajte da je kazna na budućem svijetu strašnija, bolnija od teškog života na dunjaluku i u zagrobnom životu, vječna je, te nikad neće prestati.
Dengan balasan inilah Kami akan memberikan balasan kepada orang yang tenggelam dalam hawa nafsu yang diharamkan dan enggan beriman terhadap bukti-bukti kebenaran yang jelas dari Tuhannya. Sungguh azab Allah di akhirat kelak lebih dahsyat, lebih kuat, dan lebih kekal dibandingkan dengan kehidupan yang sengsara di dunia dan di alam kubur.
Este es el tipo de retribución que doy a quien está absorto en los deseos ilícitos y se aparta de creer en las pruebas claras de su Señor. El castigo de Al-lah en el Más Allá es aún más horrible, severo y duradero, que la vida que tendrán en el mundo y en la transición.
And this is the kind of reward I give to the one engrossed in unlawful desires and who turns away from believing in the clear proofs from his Lord. And the punishment of Allah in the Hearafter is even more horrible, severe, and lasting, than the life they will have in the world and in the transition.
Haram olan şehevi arzulara dalanları ve Rabbinin apaçık delillerinden yüz çevirenleri işte böyle cezalandırırız. Yüce Allah'ın ahiretteki azabı dünya ve berzah alemindeki sıkıntılı yaşantıdan daha korkunç, daha kuvvetli ve daha kalıcıdır.
C’est ainsi que Nous rétribuons celui qui est absorbé par les plaisirs illicites et refuse de croire aux indices clairs lui provenant de son Seigneur. Le châtiment d’Allah dans l’au-delà sera plus horrible encore, plus sévère et plus durable que la vie pénible du bas monde et de la vie intermédiaire.
Tương tự, TA sẽ trừng phạt xứng đáng cho những ai phạm vào các điều cấm và quay lưng với đức tin khi đã có bằng chứng rõ ràng tự Thượng Đế. Và sự trừng phạt của Allah ở cõi Đời Sau sẽ khủng khiếp và khắc nghiệt hơn sự eo hẹp trên thế gian và trong cõi mộ.
E con tale retribuzione giudichiamo colui che è immerso nei vizi e nei peccati, e che è stato avverso alla fede, e a cui vennero mostrati i chiari Segni del Suo Dio. E la punizione di Allāh nell'Aldilà è più grave e più severa della vita mondana e del limbo, e più duratura.
Tulad ng ganting ito gaganti Kami sa sinumang nagumon sa mga pagnanasang ipinagbabawal at umayaw sa pananampalataya sa mga patunay na maliwanag mula sa Panginoon niya. Talagang ang pagdurusang dulot ni Allāh sa Kabilang-buhay ay higit na karima-rimarim at higit na malakas kaysa sa pamumuhay na hikahos sa Mundo at Barzakh at higit na nagtatagal.
Severe Torment for Him Who transgresses beyond bounds
Allah says: `Thus We do requite those who transgress beyond bounds and believe the Ayat of Allah in this world and in the Hereafter.'
لَّهُمْ عَذَابٌ فِى الْحَيَوةِ الدُّنْيَا وَلَعَذَابُ الاٌّخِرَةِ أَشَقُّ وَمَا لَهُم مِّنَ اللَّهِ مِن وَاقٍ
(For them is a torment in the life of this world, and certainly, harder is the torment of the Hereafter. And they have no defender or protector against Allah.) 13:34 Therefore Allah said,
وَلَعَذَابُ الاٌّخِرَةِ أَشَدُّ وَأَبْقَى
(and the torment of the Hereafter is far more severe and more lasting.) meaning: a more grievous and more painful penalty than of this world they will remain therein, they will abide forever in such torment. Allah's Messenger ﷺ said to both husband and wife who took an oath, when the husband accused his wife of committing illegal sexual intercourse:
«إِنَّ عَذَابَ الدُّنْيَا أَهْوَنُ مِنْ عَذَابِ الْآخِرَة»
(Verily, the torment of this worldly life is more insignificant, compared to the punishment of the Hereafter.)
أَفَلَمْ يَهْدِ لَهُمْ كَمْ أَهْلَكْنَا قَبْلَهُمْ مِّنَ الْقُرُونِ يَمْشُونَ فِى مَسَـكِنِهِمْ إِنَّ فِى ذَلِكَ لأَيَـتٍ لاٌّوْلِى النُّهَى
Non è chiaro agli idolatri il gran numero di popoli che abbiamo distrutto prima di loro, mentre essi camminano nelle dimore di quei popoli distrutti, e non vedono le tracce di ciò che è loro accaduto? In verità, lo sterminio e la distruzione che hanno afflitto questi numerosi popoli è un esempio rivolto a coloro che ragionano.
Many Nations were destroyed and in Them is a Lesson
Allah, the Exalted, says,
أَفَلَمْ يَهْدِ
(Is it not a guidance for them...) This is addressed to those who reject what the Prophet came to them with: `We destroyed those who denied the Messengers from the previous nations before them. They showed open hostility, so now there is not trace of them and none of them are left. This is witnessed by the empty homes that these people left behind, and which others have now inherited, moving about in the dwellings of those of the past.'
إِنَّ فِى ذلِكَ لأيَـتٍ لاٌّوْلِى النُّهَى
(Verily, in this are signs indeed for men of understanding.) This means those who have sound intellect and correct understanding. This is as Allah says,
أَفَلَمْ يَسِيرُواْ فِى الاٌّرْضِ فَتَكُونَ لَهُمْ قُلُوبٌ يَعْقِلُونَ بِهَآ أَوْ ءَاذَانٌ يَسْمَعُونَ بِهَا فَإِنَّهَا لاَ تَعْمَى الاٌّبْصَـرُ وَلَـكِن تَعْمَى الْقُلُوبُ الَّتِى فِى الصُّدُورِ
(Have they not traveled through the land, and have they hearts wherewith to understand and ears wherewith to hear Verily, it is not the eyes that grow blind, but it is the hearts which are in the breasts that grow blind.) 22:46 Allah also said in Surah Alif Lam Mim As-Sajdah,
أَوَلَمْ يَهْدِ لَهُمْ كَمْ أَهْلَكْنَا مِن قَبْلِهِمْ مِّنَ الْقُرُونِ يَمْشُونَ فِى مَسَاكِنِهِمْ
(Is it not a guidance for them: how many generations We have destroyed before them in whose dwellings they walk about) 32:26 Then, Allah, the Exalted, says,
وَلَوْلاَ كَلِمَةٌ سَبَقَتْ مِن رَّبِّكَ لَكَانَ لِزَاماً وَأَجَلٌ مُّسَمًّى
(And had it not been for a Word that went forth before from your Lord, and a term determined (their punishment), must necessarily have come (in this world).) 20:129 This means that if it were not for the Word that had already preceded from Allah -- that He would not punish anyone until the proof had been established against him and the punishment would take place at an appointed time that He has already determined for these rejecters -- then the punishment would certainly seize them immediately.
The Command to be patient and perform the Five daily Prayers
Allah comforts His Prophet by saying to him,
فَاصْبِرْ عَلَى مَا يَقُولُونَ
(So bear patiently what they say,) This means, "Be patient concerning their rejection of you."
وَسَبِّحْ بِحَمْدِ رَبِّكَ قَبْلَ طُلُوعِ الشَّمْسِ
(And glorify the praises of your Lord before the rising of the sun,) This is speaking of the Morning (Fajr) prayer.
وَقَبْلَ غُرُوبِهَا
(and before its setting,) This is speaking of the Mid-afternoon (`Asr) prayer. This has been mentioned in the Two Sahihs on the authority of Jarir bin `Abdullah Al-Bajali, who said, "Once we were sitting with the Messenger of Allah ﷺ when he looked up at the moon on a night when it was full. He said,
«إِنَّكُمْ سَتَرَوْنَ رَبَّكُمْ كَمَا تَرَوْنَ هَذَا الْقَمَرَ، لَا تُضَامُونَ فِي رُؤْيَتِهِ، فَإِنِ اسْتَطَعْتُمْ أَنْ لَا تُغْلَبُوا عَلَى صَلَاةٍ قَبْلَ طُلُوعِ الشَّمْسِ وَقَبْلَ غُرُوبِهَا فَافْعَلُوا»
(Verily, you all will see your Lord (in the Hereafter) just as you see this moon and you will not have to crowd together to see Him. Therefore, if you are able to not miss a prayer before sunrise (Fajr) and before sunset (`Asr), then you should do so.) Then he recited this Ayah." Imam Ahmad recorded that `Umarah bin Ru'aybah that he heard the Messenger of Allah ﷺ saying,
«لَنْ يَلِجَ النَّارَ أَحَدٌ صَلَّى قَبْلَ طُلُوعِ الشَّمْسِ وَقَبْلَ غُرُوبِهَا»
(Anyone who prays before sunrise and before sunset will never enter the Hellfire.) This was also recorded by Muslim. Concerning Allah's statement,
وَمِنْ ءَانَآءِ الَّيْلِ فَسَبِّحْ
(and during some hours of the night, glorify the praises.) This means during its hours offer the late night (Tahajjud) prayer. Some of the scholars said it also means the after sunset (Maghrib) and the night (`Isha') prayers.
وَأَطْرَافَ النَّهَارِ
(and at the ends of the day,) This is the opposite of the hours of the night.
لَعَلَّكَ تَرْضَى
(that you may become pleased) As Allah says,
وَلَسَوْفَ يُعْطِيكَ رَبُّكَ فَتَرْضَى
(And verily, your Lord will give you (all good) so that you shall be well-pleased.) 93:5 In the Sahih, it is recorded that the Messenger of Allah ﷺ said,
«يَقُولُ اللهُ تَعَالَى يَاأَهْلَ الْجَنَّةِ، فَيَقُولُونَ: لَبَّيْكَ رَبَّنَا وَسَعْدَيْكَ، فَيَقُولُ: هَلْ رَضِيتُمْ؟ فَيَقُولُونَ: رَبَّنَا وَمَا لَنَا لَا نَرْضَى وَقَدْ أَعْطَيْتَنَا مَا لَمْ تُعْطِ أَحَدًا مِنْ خَلْقِكَ، فَيَقُولُ: إِنِّي أُعْطِيكُمْ أَفْضَلَ مِنْ ذَلِكَ، فَيَقُولُونَ: وَأَيُّ شَيْءٍ أَفْضَلُ مِنْنَذلِكَ؟ فَيَقُولُ: أَحِلُّ عَلَيْكُمْ رِضْوَانِي فَلَا أَسْخَطُ عَلَيْكُمْ بَعْدَهُ أَبَدًا»
(Allah, the Exalted, says, "O people of Paradise." They will reply, "We are here at Your service and Your pleasure our Lord." He will then say, "Are you all pleased" They will reply, "Why should we not be pleased our Lord, when You have given us what You have not given any others of Your creation" Allah will then say, "Verily, I am going to give you something better than that." They will say, "And what thing could be better than that" Allah will say, "I have allowed for you My pleasure, so I will never be angry with you again after this.") In another Hadith, it states that it will be said,
«يَا أَهْلَ الْجَنَّةِ، إِنَّ لَكُمْ عِنْدَ اللهِ مَوْعِدًا يُرِيدُ أَنْ يُنْجِزَكُمُوهُ: فَيَقُولُونَ: وَمَا هُوَ؟ أَلَمْ يُبَيِّضْ وُجُوهَنَا وَيُثْقِلْ مَوَازِينَنَا وَيُزَحْزِحْنَا عَنِ النَّارِ وَيُدْخِلْنَا الْجَنَّةَ، فَيُكْشَفُ الْحِجَابُ فَيَنْظُرُونَ إِلَيْهِ، فَوَ اللهِ مَا أَعْطَاهُمْ خَيْرًا مِنَ النَّظَرِ إِلَيْهِ، وَهِيَ الزِّيَادَة»
("O people of Paradise, verily you all have an appointed promise with Allah that He would like to fulfill for you." They will say, "And what is that Has He not already enlightened our faces, made our Scales (of good deeds) heavy, saved us from the Hellfire and entered us into Paradise" Then, the veil will be lifted and they will gaze upon Him (Allah). By Allah, He has not given them anything better than the opportunity to look upon Him, and that is the increase (extra blessing).)
Kaya hindi ba luminaw para sa mga tagapagtambal ang dami ng mga kalipunang ipinahamak Namin noong bago nila habang naglalakad ang mga iyon sa mga tirahan ng mga kalipunang ipinahamak na iyon at napagmamasdan nila ang dumapo sa mga iyon? Tunay na sa dumapo sa maraming kalipunang iyon na kapahamakan at pagkawasak ay talagang may mga maisasaalang-alang para sa mga may mga isip.
Chẳng phải những kẻ thờ đa thần đã được trình bày cho biết rằng có rất nhiều thế hệ trước đã bị TA (Allah) trừng phạt và họ đang bước đi trên các chỗ ở điêu tàn của những cộng đồng trước, những dấu tích đó không cho họ bài học hay sao? Quả thật, nơi các sự việc đó là bài học cho những người thông hiểu.
Is it not clear to the idolaters how many nations I destroyed before them? They walk in the homes of these destroyed nations and see the effects of what befell them. In the destruction and ruination which befell these many nations are lessons for people of intelligence.
Müşriklere kendilerinden önce helak ettiğimiz ümmetlerin ne kadar çok olduğu apaçık belli olmadı mı? Oysa onlar helak olmuş ümmetlerin diyarlarında yürüyor ve onlara isabet eden azabın eserlerini/kalıntılarını bizzat görüyorlar. Birçok ümmetin helak edilip yerle bir olmasında akıl sahipleri için birçok ibret vardır.
Zar bezbožnicima nije poznato koliko je Svemogući Allah uništio grješnih naroda poricatelja, onih po čijim se selima i gradovima kreću nevjernici! U njihovom uništenju i ostacima njihovih sela i gradova jest pouka za one koji imaju razuma.
"Maka tidakkah menjadi petunjuk bagi mereka (kaum musy-rikin) berapa banyaknya Kami membinasakan umat-umat sebelum mereka, padahal mereka berjalan (di bekas-bekas) tempat tinggal umat-umat itu? Sesungguhnya pada yang demikian itu terdapat tanda-tanda bagi orang yang berakal." (Thaha: 128).
(128) Maksudnya, ﴾ أَفَلَمۡ يَهۡدِ ﴿ "Maka tidakkah menjadi petunjuk bagi mereka," yaitu orang-orang yang mendustakan lagi berpaling, lalu mengarahkan mereka untuk melintasi jalan petunjuk dan men-jauhi jalan kesesatan dan kerusakan, yaitu azab yang telah Allah timpakan kepada orang-orang yang mendustakan sebelum mereka dari generasi-generasi terdahulu dan bangsa-bangsa yang silih berganti yang mereka itu mengetahui sejarah-sejarah mereka dan menjadikannya bahan perbincangan mereka di malam hari, serta dapat menyaksikan (dengan mata kepala mereka) bekas-bekas tempat tinggal kaum yang mendustakan itu, semisal kaum Nabi Hud, Shalih, Luth, dan lain-lain. Mereka itu ketika mendustakan para rasul Kami dan berbelok dari kitab-kitab Kami, niscaya Kami menjatuhkan siksa yang pedih pada mereka. Apakah yang mem-buat orang-orang itu merasa aman dari turunnya siksa yang me-ngenai kaum-kaum itu?
﴾ أَكُفَّارُكُمۡ خَيۡرٞ مِّنۡ أُوْلَٰٓئِكُمۡ أَمۡ لَكُم بَرَآءَةٞ فِي ٱلزُّبُرِ 43 أَمۡ يَقُولُونَ نَحۡنُ جَمِيعٞ مُّنتَصِرٞ 44 ﴿
"Apakah orang-orang kafirmu (hai kaum musyrikin) lebih baik dari-pada mereka itu, atau apakah kamu telah mempunyai jaminan kebebasan (dari azab) dalam kitab-kitab yang dahulu. Atau apakah mereka menga-takan, 'Kami adalah satu golongan yang bersatu yang pasti menang'." (Al-Qamar: 43-44).
Fakta ini sama sekali tidak ada pada mereka. Orang-orang kafir itu tidak lebih baik daripada mereka (yang sudah dibinasa-kan) hingga siksaan (bisa) disingkirkan dari mereka dengan sebab kebaikan yang mereka punya. Bahkan mereka itu lebih buruk dari kaum-kaum itu. Karena mereka mengingkari utusan Allah yang termulia dan kitab yang terbaik. Mereka pun tidak mempunyai (surat) bebas yang tertulis dan janji (selamat) dari Allah. Dan mereka bukanlah sebagaimana yang mereka ungkapkan, bahwa kesatuan mereka berguna bagi mereka dan sanggup menolak azab dari mereka. Bahkan mereka itu lebih hina dan nista dari itu. Pemusnahan generasi-generasi manusia tempo dulu disebabkan dosa-dosa mereka adalah termasuk salah satu penyebab datangnya hidayah, lantaran ia termasuk tanda-tanda kebesaran Allah yang menandakan kebenaran risalah para rasul yang membawanya kepada mereka dan kebatilan ajaran yang ada pada kaum kuffar. Akan tetapi, tidak setiap orang dapat meraih manfaat dengan tanda-tanda kebesaran Allah itu. Orang yang berhasil merengkuh manfaat dengannya, hanyalah orang-orang berakal, yaitu orang-orang yang mempunyai akal-akal yang sehat lagi fitrah-fitrah yang masih lurus. Sementara al-Albab adalah akal-akal yang mengekang pemiliknya dari hal-hal yang tidak sepantasnya diperbuat.
Tidakkah jelas bagi orang-orang musyrik itu tentang banyaknya umat yang Kami binasakan sebelum mereka, padahal mereka melewati bekas-bekas tempat tinggal umat-umat yang binasa tersebut dan menyaksikan jejak-jejak azab yang menimpa mereka? Sesungguhnya pada kebinasaan yang menimpa umat-umat tersebut terdapat pelajaran dan ibrah bagi orang-orang yang berakal.
¿Acaso no se les ha evidenciado a los idólatras cuántas naciones destruí antes de ellos? Caminan ante las moradas de estas naciones en ruinas y ven los efectos de lo que les sucedió. En la destrucción y la ruina producidas a estas naciones hay lecciones para los dotados de entendimiento.
128- Kendilerinden önceki nice nesilleri helâk edişimiz onlar için bir hidâyet sebebi olmadı mı? Üstelik onların meskenlerinden yürüyüp geçiyorlar. Şüphe yok ki bunda akıl sahipleri için ibretler vardır.
128. Âyetlerimizi yalanlayıp onlardan yüz çeviren bu kimselere, Allah’ın kendilerinden önceki geçmiş nesillerin ve arka arkaya gelmiş ümmetlerin arasından yalanlayıcıların başına gönderdiği azaplar, onların izlemeleri gereken doğru yolu da uzak kalmaları gereken sapıklık ve fesat yolunu da göstermeye yeterli değil mi? Üstelik bu yüz çeviren yalanlayıcılar, kendilerinden önce helâk edilen kavimlerin kıssalarını bilmekte, onlara dair haberleri gece sohbetlerinde birbirlerine aktarmakta, onlardan önce helâk edilen bu kavimlerin kaldıkları yerleri de gözleriyle görmektedirler. Hûd, Sâlih, Lût ve diğer peygamberlerin kavimleri gibi. Nitekim onlar bizim peygamberlerimizi yalanlayıp da kitaplarımızdan yüz çevirdiklerinde onlara can yakıcı azabı tattırdık. Öncekilerin başına gelmiş bulunan bu azapların benzerlerinin, bunların başına gelmeyeceğinden yana bunlara güvenlik ve teminat sağlayan nedir? “Sizin kâfirleriniz bunlardan hayırlı mıdır yoksa kitaplarda sizin için bir berat mı var? Yoksa onlar: Biz birbirimize yardım eden bir toplululuğuz, mu diyorlar?”(el-Kamer, 54/43-44) Bunların hiçbirisi söz konusu değildir. Bu kâfirler, öncekilerden daha hayırlı değildirler ki daha hayırlı oldukları için azap onlardan uzak tutulsun. Hatta bunlar ötekilerinden daha kötüdürler. Çünkü bunlar, rasûllerin en şereflisini, kitapların en hayırlısını inkâr edip kâfir olmuşlardır. Yine bunların Allah tarafından gelmiş herhangi bir ahidleri ve yazılı bir beratları da yok. Söyledikleri gibi çoklukları da kendilerine fayda sağlayacak ve gelecek azabı üzerlerinden uzaklaştıracak değildir. Aksine onlar bunu yapamayacak kadar güçsüz ve hakirdirler. Günahları sebebiyle geçmiş nesillerin helâk edilmiş olması, hidâyet bulmanın sebepleri arasındadır. Çünkü bütün bunlar onlara gelen peygamberlerin risaletinin doğruluğuna ve izlemekte oldukları yolların da batıl olduğuna dair apaçık belgelerden ve delillerdendir. Ancak herkes bu tür âyetlerden gereği gibi yararlanamamaktadır. Bunlardan ancak sağlam akıl, dosdoğru fıtrat sahibi ve kişiyi yapmaması gereken işlerden alıkoyan akıllı kimseler yararlanabilir.
Les polythéistes n’ont-ils pas acquis la certitude que Nous avons anéanti de nombreux peuples avant eux ? Ils déambulent pourtant entre les demeures de ces peuples et voient de leurs yeux leurs ruines ! L’anéantissement et la destruction de ces nombreux peuples représentent des enseignements adressés à ceux qui sont doués de raison.
Commentary
The word ھُدٰی - (guidance) implied in the first sentence of verse 128 can refer either to the Qur'an or to the Holy Prophet ﷺ and the meaning would be, "Did not the Qur'an or the Holy Prophet ﷺ direct them i.e. the people of Makkah and tell them about the nations and the societies who were destroyed because they disobeyed the commands of Allah and turned away from the message brought to them by the Holy Prophet ﷺ ، and whose houses and lands are now occupied by them?" It is also possible that the word ھُدٰی (guidance) may refer to God in which case the meaning would be "Did God not direct."
Seandainya tidak ada suatu ketetapan terdahulu dari Tuhanmu -wahai Rasul- bahwa Dia tidak memberikan azab kepada seorang pun sebelum ditegakkannya hujah atasnya, serta seandainya tidak adanya batasan waktu yang telah ditakdirkan bagi mereka, niscaya Dia pasti menyegerakan azab itu bagi mereka karena mereka memang pantas untuk mendapatkannya.
O Messenger, had a word not preceded from your Lord that He will not punish anyone before establishing the proof against him, and had there not been a time which is fixed with Him, the punishment would have come to them quickly, due to their deserving it.
129- Eğer Rabbin tarafından önceden bir söz verilmemiş ve belli bir vade olmasaydı (bunlara da azap) kaçınılmaz olurdu.
130- O halde onların söylediklerine sabret! Güneşin doğmasından ve batmasından önce Rabbini hamd ile tesbih et! Gece saatlerinde ve gündüzün uçlarında da tesbih et! Umulur ki hoşnut olursun.
129. Bu buyruklar, Rasûlullah sallallahu aleyhi ve sellem’e bir teselli ve yalanlayıp yüz çevirenlerin çabucak helâk edilmesi isteğine karşı sabırlı davranmasına dair bir irşaddır. Şüphesiz onların küfürleri ve yalanlamaları, azabın başlarına gelip çatmasına ve azabın onlardan ayrılmamasına yeterli bir sebeptir. Çünkü Yüce Allah, günahları cezaya sebep kılmıştır. Ceza, günahlardan dolayıdır ve günahlardan ayrı değildir. İşte bunlar da cezanın sebebini yerine getirmiş bulunuyorlar. Fakat bu cezanın onlara gelmesini geciktiren sebep, onlara mühlet verip onları ertelemeyi ve onların helâki için belli bir vakit tayin etmiş olmayı ihtiva eden Rabbinin sözüdür. O halde onlara gelecek cezayı tayin edilmiş olan vakte kadar erteleyen, bu husustaki Allah’ın sözünün yerine gelmesi ve onlar için tayin edilmiş bulunan belli bir vadenin bulunmasıdır. Belki Allah’ın emrine dönerler, Allah da onların tevbelerini kabul eder ve üzerlerine azap sözü hak olmayınca da onlardan cezayı kaldırır.
130. Bundan dolayı Yüce Allah, Rasûlüne onların sözlü eziyetlerine karşı sabretmesini ve bu eziyetlere karşı yardım talebini bu faziletli vakitlerde Rabbini hamd ile tesbih ederek arzetmesini emretmektedir. Güneşin doğuşundan önce, batışından önce ve gündüzün uçlarında, başında da sonunda da -ki bu ifade özelden sonra genelin ifade edilmesidir- bir de gece saatlerinde tesbih et. Umulur ki bu şekilde hareket edecek olursan sen Rabbinin sana ihsan edeceği dünyevi ve uhrevi mükâfatlarla hoşnut olursun. Rabbine ibadet etmekle kalbin mutmain, gözlerin aydın olur. Böylelikle onların eziyetlerine karşı teselli bulursun ve o vakit sabretmenin yükü de senin için hafifler.
-Ey Resul!- Hiçbir kimseye hüccet ikame edilmeden azap edilmeyeceğine dair Rabbin tarafından söylenmiş bir söz ve O'nun katında takdir edilen bir ecel olmasaydı onlar azabı hak ettiklerinden dolayı bir an önce azapla cezalandırılırlardı.
Ô Messager, si Allah n’avait pas décrété qu’Il ne châtierait personne avant de lui avoir explicité Son argument, Il se serait hâté de châtier ces polythéistes qui le méritent.
I da Sveznajući Allah u praiskonu nije odredio da će biti ostavljeni do roka određenog, On bi ih kaznio odmah jer su kaznu zaslužili.
Mensajero, de no ser por una palabra de tu Señor, de que Él no castigaría a nadie antes de establecer la prueba en su contra, y de no ser por un tiempo prefijado por Él, el castigo les habría llegado a ellos rápidamente, debido a que lo merecen.
Này hỡi Thiên Sứ Muhammad! Nếu như không phải vì Lời phán của TA đã được ban xuống rằng TA không trừng phạt bất kỳ một ai trước khi có đủ bằng chứng tố cáo thì chắc chắn TA đã trừng phạt họ.
Se non fosse stato per la parola prestabilita dal tuo Dio – o Messaggero – di non punire nessuno prima di aver mostrato delle prove evidenti, e se non fosse stato per il loro termine, prestabilito presso di Lui, avrebbe affrettato la loro punizione, poiché la meritavano.
Kung hindi dahil sa isang salitang nauna mula sa Panginoon mo, O Sugo, na hindi Siya magpaparusa sa isa man bago ng paglalahad ng katwiran dito, at kung hindi dahil sa isang taning na itinakda sa ganang Kanya para sa kanila, talaga sanang minadali Niya sa kanila ang pagdurusa dahil sa pagiging karapat-dapat nila roon.
"Dan sekiranya tidak ada suatu ketetapan yang terdahulu dari Rabbmu atau tidak ada ajal yang telah ditentukan, pasti (azab itu) menimpa mereka. Maka sabarlah kamu atas apa yang mereka katakan, dan bertasbihlah dengan memuji Rabbmu, sebe-lum terbit matahari dan terbenamnya, dan bertasbih pulalah pada waktu-waktu di malam hari dan pada waktu-waktu di siang hari, supaya kamu merasa senang." (129-130).
(129) Ini adalah hiburan hati bagi Rasulullah dan penahan diri bagi beliau untuk menyegerakan pemusnahan kaum yang men-dustakan lagi berpaling, dan bahwa kekufuran serta pendustaan yang mereka lakukan merupakan penyebab yang pantas menda-tangkan siksaan dan kontinyuitasnya pada mereka. Sebab, Allah menciptakan hukuman-hukuman itu memiliki pemicu dan timbul dari dosa-dosa serta melekat dengannya. Mereka itu sudah mela-kukan ulah yang menjadi penyebab turunnya siksa. Namun, faktor yang menunda azab dari mereka ialah ketetapan Rabbmu yang memuat penundaan dan pengakhiran (siksa) untuk mereka serta pengaturan waktu yang sudah ditentukan. Waktu yang sudah ditentukan dan ketetapan Rabbmu, itulah yang mengundurkan tibanya siksaan pada mereka sampai datanglah waktunya. Boleh jadi mereka kembali memikirkan perintah Allah, hingga Allah me-nerima taubat mereka dan menghilangkan hukuman dari mereka, jika ketetapan Allah tidak jadi mengenai mereka.
(130) Untuk itu, Allah memerintahkan RasulNya untuk bersabar menghadapi gangguan mereka yang berbentuk ucapan, dan memerintahkan beliau untuk menahan diri dari itu serta me-nolong diri dengan bertasbih ﴾ بِحَمۡدِ ﴿ "dengan memuji," Rabbnya di waktu-waktu yang utama ini ﴾ قَبۡلَ طُلُوعِ ٱلشَّمۡسِ وَقَبۡلَ غُرُوبِهَاۖ ﴿ "sebelum terbit matahari dan terbenamnya," dan di ujung-ujung siang hari, yaitu pada permulaan dan akhir hari. Ini merupakan penyebutan keterangan yang umum setelah ungkapan khusus, dan waktu-waktu ﴾ ٱلَّيۡلِ ﴿ "di malam hari," dan jam-jamnya. Jika engkau mengerjakannya, pasti engkau akan ridha dengan apa yang Allah berikan kepadamu berupa pahala yang segera dan yang diakhirkan. Hendaklah hatimu tentram, pandanganmu sejuk dengan beribadah kepada Rabbmu serta mencari hiburan hati dengannya dari gangguan-gangguan mereka. Ketika itulah, sikap sabar terasa ringan bagimu.
Pazienta, o Messaggero, per ciò che dicono coloro che ti smentiscono, attribuendoti falsità, e glorifica il tuo Dio nella Preghiera Fajr, prima che sorga il sole, e nella Preghiera 'Aṣr, prima che il sole tramonti, e nella Preghiera Maghreb e 'Ishā, durante le ore della notte, e nella Preghiera Ad-Dhohr, al termine della prima metà del giorno, e nella Preghiera Al-Maghrib, al termine della sua seconda metà, sperando di ottenere la ricompensa che ti compiace, da parte di Allāh.
Này hỡi Thiên Sứ Muhammad! Ngươi hãy kiên nhẫn cho những lời mỉa mai của những kẻ vô đức tin. Ngươi hãy lo ca ngợi và tán dương Thượng Đế của Ngươi trong lễ nguyện Salah Fajr trước khi mặt trời mọc, trong lễ nguyện Salah Asr trước khi mặt trời lặn, trong lễ nguyện Salah Maghrib và 'I-sha' trong đêm, và trong lễ nguyện Zhuhur lúc mặt trời đã nghiêng bóng, mong rằng Ngươi sẽ được phần thưởng nơi Allah làm cho Ngươi toại nguyện.
Kaya magtiis ka, O Sugo, sa anumang sinasabi ng mga tagapagpasinungaling sa iyo na mga paglalarawang bulaan. Magluwalhati ka kalakip ng papuri sa Panginoon mo sa dasal sa madaling-araw bago ng pagsikat ng araw, sa dasal sa hapon bago ng paglubog nito, sa dasal sa takip-silim at gabi mula sa mga oras ng gabi, sa dasal sa tanghali sa sandali ng paglihis [ng araw sa katanghaliang-tapat] matapos ng pagwawakas ng unang bahagi ng maghapon, at sa dasal sa takipsilim matapos ng pagwawakas ng ikalawang bahagi ng maghapon, sa pag-asang magtamo ka sa ganang kay Allāh ng gantimpalang kalulugdan mo.
فَاصْبِرْ عَلَىٰ مَا يَقُولُونَ (So endure what they say - 20:130) The people of Makkah offered various excuses to justify their rejection of the religion brought to them by the Holy Prophet and these included derogatory remarks against his person also, such as branding him as a sorcerer, a poet or even an untruthful person. The Qur'an suggested here two weapons to combat the torments aimed at him by the infidels of Makkah. One was to show patience and forbearance in the face of all provocation, and the other was to devote himself wholeheartedly to prayers, as the words وَسَبِّحْ بِحَمْدِ رَبِّكَ (and proclaim the purity of your Lord) suggest.
Patience and prayers are the only remedies against aggressive hostility
Everyone in this world, whether he is big or small, good or bad, has enemies and these enemies, however weak and feeble they may be, can do harm to their opponents. If they are not strong enough, they will not hesitate to stab them in the back, and failing everything else they will use abusive language which is equally hurtful. Therefore everybody has to be on his guard to protect himself from the hostile designs of his enemies. The Qur'an has prescribed two very effective tools for use in such a situation. One is patience, forbearance and to eschew all thoughts of revenge, while the other is to occupy oneself in prayers and invocation of Allah. A person whose thoughts are full of revenge is often unable to exact it from his enemy despite his power and influence and is consumed with chagrin and frustration. On the other hand a person who devotes himself to prayers finds solace in the belief that nobody can harm him without the will of Allah and that whatever Allah wills has a hidden purpose behind it. This belief not only affords him satisfaction but also frees his mind from all thoughts of anger and revenge resulting from the hostile acts of his enemies. The words لَعَلَّكَ تَرْضَىٰ (So that you may be pleased) occurring at the end of the verse mean that "If you follow this advice, you will be able to lead a happy and contented life".
وَسَبِّحْ بِحَمْدِ رَبِّكَ (And proclaim the purity and praise of your Lord - 20:130) Here the direction of proclaiming Allah's purity is followed by the direction of proclaiming His praise. It implies an indication that when a person is given taufiq to remember Allah by performing dhikr or any other form of worship, it should not make him proud of it. Instead, he should praise Allah, because without His taufiq (facilitation) he could not perform that worship. Then, proclaiming the purity and praise of Allah may mean invocation of Allah and His praise, and they may also mean the prescribed prayers. The subsequent fixed times which have been mentioned obviously refer to prayer timings. Thus قَبْلَ طُلُوعِ الشَّمْسِ (before the sunrise) means early morning (fajr) prayer وَقَبْلَ غُرُوبِهَا (before it sets) means midday prayers (zhur) and afternoon prayers (` asr) while وَمِنْ آنَاءِ اللَّيْلِ (and in some hours of night) means all prayers after sunset i.e. maghrib, ` isha' and tahajjud. The words أَطْرَافَ النَّهَارِ (the edges of the day) are intended to put additional emphasis on Fajr and Maghrib prayers.
If a community reaches the zenith of its progress in the world and then is made to face destruction or subjection, it is always because it has transgressed its limits. Every community so destroyed leaves a lesson for its successors. But there are very few people who care to learn a lesson from such events. It is worth noting that the advice given here about the repeated glorification and remembrance of God and prayer was first given in Makkah; these practices were meant to be observed in the most trying and serious conditions of the Makkan period. This indicates that in the most difficult days of denial and tough opposition, prayers (salat) and remembrance of God are the best shields for the faithful. The principal benefit to man of these actions is that they lead to a smoothing of the paths to success in this world and the next.
So be patient, O Messenger, on the false things those who disbelieve in you say about you. Glorify and praise your Lord in the Fajr prayer before sunrise; in the Asr prayer before sunset; in the hours of night in the Maghrib and Isha prayers; and in the Zuhr prayer just after the zenith, which is the end of the first part of the day and the beginning of the second part; in the hope of attaining reward with Allah which you will be pleased with.
Oleh karena itu, bersabarlah -wahai Rasul- atas perkataan orang-orang yang mendustakanmu berupa kata-kata yang batil dan bertasbihlah dengan memuji Tuhanmu dalam salat Subuh sebelum terbitnya matahari, dalam salat Asar sebelum terbenamnya matahari, dalam salat Magrib dan Isya di waktu malam, dalam salat Zuhur di waktu condongnya matahari ke arah barat setelah berlalunya setengah hari, dan dalam salat Magrib setelah berlalunya seluruh hari, dengan harapan agar engkau mendapatkan pahala yang memuaskanmu di sisi Tuhanmu.
Mensajero, sé paciente ante las injurias que dicen aquellos que no te creen. Glorifica y alaba a tu Señor en la oración del alba, en la oración del Asr antes del atardecer, en las horas de la noche en las oraciones del Maghrib e Isha, y en la oración del Duhr justo después del cenit, que es el final de la primera parte del día y el comienzo de la segunda parte, a fin de alcanzar la recompensa de Al-lah con la que quedes complacido.
Zato otrpi, Poslaniče, spletke i uznemiravanje nevjernikā, slaveći i hvaleći Allaha, džellešanuhu, na sabahskom, podnevskom, ikindijskom, akšamskom i jacijskom namazu! Neki od ovih namaza obavljaju se prije sunčeva izlaska, neki prije njegova zalaska, a neki, opet, u noćnim satima, te na krajevima dana. Obavljaj namaze da bi te Allah, džellešanuhu, nagradio onim čime ćeš biti zadovoljan i da bi bio sretan spominjući ime svog Gospodara.
Ô Messager, endure patiemment les médisances des dénégateurs et célèbre la louange de ton Seigneur durant la prière de l’aube avant le lever du soleil, durant la prière de l’après-midi, durant la prière du coucher du soleil, durant la prière du soir lorsqu’il fait nuit et durant la prière de midi lorsque le soleil dépasse son zénith. Célèbre Sa louange aussi lorsque le jour commence et finit afin d’obtenir d’Allah la récompense qui te satisfait.
-Ey Resul!- Batıl vasıflarla seni yalanlayanların söylediklerine karşı sabret. Güneş doğmadan önce sabah namazında, güneş batmadan önce ikindi namazında, gece saatlerinde akşam ve yatsı namazlarında ve günün ilk yarısının bittiği zeval vakti olan öğle namazında ve günün ikinci yarısının bittiği akşam namazında, Yüce Allah'ın katında ve senin rıza gösterdiğin sevabı ümit ederek sabret.
Worldly wealth is a fleeting thing and is not an evidence of God's favour, and for good Muslims it is a danger signal
وَلَا تَمُدَّنَّ عَيْنَيْكَ (And never stretch your eyes - 20:13) The words are addressed to the Holy Prophet and are intended to provide guidance to his followers. They are told not to cast covetous eyes at the splendor and glitter of those who revel in the enjoyment of worldly pleasures, because all these things are fleeting and transient while the grace and blessings bestowed upon the Holy Prophet and through him upon his followers are everlasting and much more desirable than worldly luxuries.
People have always wondered at the wealth and prosperity of the infidels and evil doers despite their being loathsome and contemptible in the eyes of Allah, while pious and obedient Muslims spend their lives in poverty and destitution. Even the great and highly respected Sayyidna ` Umar al-Faruq ؓ was made aware of this glaring disparity one day when he entered the private quarter of the Holy Prophet ﷺ and saw him lying on a mat of rough reeds which left their marks on his body. Sayyidna ` Umar ؓ stood there and wept. Then he said, "0 Prophet of Allah! The kings of Persia and Byzantium live in comfort and luxury whereas you who are the chosen prophet of Allah and also his beloved live such a harsh life." To this the Holy Prophet ﷺ replied, "0 son of Khattab! Has it not dawned upon you yet that Allah has given to these people everything that is dear to them in this world, but they will have no share of the good things in the Hereafter, only punishment and pain?" This is the reason why the Holy Prophet ﷺ chose for himself a life which was free from the pomp and vanity of this wicked world, even though he had the means of accumulating all the comforts and luxuries of life. Whenever he received share of wealth even without physical toil or exertion, he immediately distributed it among the poor and the needy and kept nothing of it for himself. Ibn Abi Hatim has related, quoting Sayyidna Abu Said al-Khadri ؓ that the Holy Prophet ﷺ once said,
ان اخوف ما اخاف علیکم ما یفتح اللہ لکم من زھرۃ الدُّنا (ابن کثیر)
What I fear most about you is wealth and worldly splendor which will be arrayed before you. (Ibn Kathir)
In this Hadith the Holy Prophet ﷺ has foretold the Muslims about their conquests and the acquisition of vast territories which will bring them untold wealth and means of luxury. But there is no cause to feel satisfaction at these prospects; on the other hand there is every reason to fear such an eventuality because an excess of indulgence in luxuries may make people forget their duty to Allah.
No codicies los tipos de diversión conque he agraciado a los diferentes grupos de incrédulos, los placeres de la vida mundana que disfrutan para que Yo pueda probarlos. Lo que les he concedido desaparecerá, y la recompensa de tu Señor, que te ha prometido y conque te complacerá, es mejor y más duradera.
Janganlah engkau tujukan pandangan matamu kepada ragam kenikmatan yang telah Kami berikan kepada beberapa golongan orang-orang yang mendustakanmu itu sebagai bunga kehidupan dunia semata agar Kami menguji mereka dengan kenikmatan itu, karena sesungguhnya kenikmatan yang Kami berikan itu akan punah, sehingga pahala Tuhanmu yang dijanjikan padamu agar engkau merasa rida dengannya lebih baik dan lebih kekal dari segala kenikmatan fana yang mereka rasakan di dunia, sebab pahala Tuhanmu tidak akan pernah terputus.
131- O (kafirlerden) bazı gruplara kendilerini imtihan edelim diye dünya hayatının süsü olarak verip faydalandırdığımız şeylere gözlerini dikme! Rabbinin rızkı, daha hayırlı ve daha kalıcıdır.
131. Yani dünyanın ahvaline ve bunlardan olan lezzetli yiyecekler, içecekler, değerli ve güzel elbiseler, lüks evler, güzel kadınlardan faydalanan bu gibi kimselere imrenerek gözlerini dikme, onların bu hallerini güzel görerek tekrar tekrar onlara bakma! Çünkü bütün bunlar, dünya hayatının süsüdür. Aldanış içerisinde olanların nefisleri, bunlardan memnun olur, öğütlerimizden yüz çevirenlerin gözleri bunlara imrenerek bakar. Zalimler topluluğu bunlardan âhiret göz önünde bulundurmaksızın yararlanır. Fakat daha sonra bunlar, çabucak geçer ve hep birlikte yok olur giderler. Bunları seveni, bunlara aşık olanları bizzat bunlar öldürür ve böyle kimseler pişmanlığın fayda vermeyeceği bir vakitte pişman olurlar. Kıyamet günü gelecekleri vakit gerçek durumlarını öğrenirler. Şanı Yüce Allah, bunları bir sınama aracı kılmıştır. Böylelikle bunların sınırını aşmayıp orada duranları, onlara aldanıp kananları ve güzel amelde bulunanları birbirinden ayırt ederek ortaya çıkartmak istemiştir. Nitekim Yüce Allah, bir başka yerde şöyle buyurmaktadır:“Yeryüzü üzerinde bulunanları biz, insanlardan hangisi daha güzel amelde bulunacak diye onları imtihan etmek için yeryüzüne has bir süs yaptık. Bununla beraber biz, onun üstünde olan şeyleri elbet kupkuru bir toprak yapacağız.”(el-Kehf, 18/7-8)“Rabbinin” dünyada ilim, iman ve gerçek salih ameller, âhirette ise ebedi nimetler ve o Rahim olan Rabbin komşuluğunda esenlikli yaşayış şeklindeki “rızkı” bizim onlara vermiş olduğumuz dünya zevklerinden hem zatıyla, hem de nitelikleri itibariyle “daha hayırlı ve daha kalıcıdır.” Çünkü cennetteki rızıkların kesilmesi söz konusu değildir. Onun yemişleri de gölgesi de daimidir. Nitekim Yüce Allah şöyle buyurmaktadır:“Oysa siz dünya hayatını tercih edersiniz. Halbuki âhiret hem daha hayırlı, hem de daha kalıcıdır.”(el-A’la, 87/16-17).
Bu âyet-i kerimede şuna işaret vardır: Kul, eğer nefsinin dünya hayatının süsüne meylettiğini ve ona yöneldiğini görecek olursa Rabbinin âhiretteki rızkını hatırlamalı ve her ikisi arasında bir karşılaştırma yapmalıdır.
"Dan janganlah kamu tujukan kedua matamu kepada apa yang telah Kami berikan kepada golongan-golongan dari mereka, sebagai bunga kehidupan di dunia agar Kami menguji mereka dengan (kesenangan) itu. Dan karunia Rabbmu adalah lebih baik dan lebih kekal." (Thaha: 131).
(131) Maka janganlah engkau membelalakkan ﴾ عَيۡنَيۡكَ ﴿ "kedua matamu," dengan penuh keheranan dan janganlah engkau berulang-ulang memandang dengan simpatik ke pernak-pernik dunia dan orang-orang yang larut dalam kemewahan padanya, dalam ma-kanan, minuman yang lezat, pakaian yang mewah, hunian-hunian yang sarat dengan keindahan, dan wanita-wanita yang cantik-cantik. Semua itu merupakan kembang ﴾ ٱلۡحَيَوٰةِ ٱلدُّنۡيَا ﴿ "kehidupan dunia," mak-sudnya jiwa orang-orang yang terperdaya begitu riang dengannya, dan (kehidupan dunia) itu menarik kekaguman orang-orang yang berpaling (dari peringatan). Orang-orang zhalim menikmatinya tanpa menengok kondisi alam akhirat. Kemudian, kembang dunia itu pun hilang dengan begitu cepat dan berlalu semua, membunuhi para pecintanya dan perundungnya. Mereka akan menyesal di saat sesal tidak berguna lagi. Mereka mengetahui tindak-tanduk mereka ketika memasuki Hari Kiamat. Allah hanyalah menjadikannya se-bagai sumber fitnah dan ujian, supaya dapat dideteksi orang-orang yang diam dan terpukau dengannya dan orang-orang yang lebih baik amalannya. Sebagaimana Allah تعالى berfirman,
﴾ إِنَّا جَعَلۡنَا مَا عَلَى ٱلۡأَرۡضِ زِينَةٗ لَّهَا لِنَبۡلُوَهُمۡ أَيُّهُمۡ أَحۡسَنُ عَمَلٗا 7 وَإِنَّا لَجَٰعِلُونَ مَا عَلَيۡهَا صَعِيدٗا جُرُزًا 8 ﴿
"Sesungguhnya Kami telah menjadikan apa yang ada di bumi sebagai perhiasan baginya agar Kami menguji mereka, siapakah di antara mereka yang terbaik perbuatannya. Dan Kami benar-benar akan menjadikan se-suatu yang di atasnya sebagai tanah yang tandus lagi kering." (Al-Kahfi: 7-8).
﴾ وَرِزۡقُ رَبِّكَ ﴿ "Dan karunia Rabbmu," yang segera (dapat diraih), berupa ilmu, iman, dan hakikat-hakikat amalan yang shalih. Dan karunia yang ditunda (di akhirat) berupa kenikmatan yang lestari dan kehidupan yang nyaman di sisi Rabb Yang Maha Penyayang ﴾ خَيۡرٞ ﴿ "adalah lebih baik," daripada sesuatu yang Kami limpahkan kepada kelompok-kelompok itu pada dzat dan sifat-sifatnya. ﴾ وَأَبۡقَىٰ ﴿ "dan lebih kekal," lantaran tidak pernah terputus. Buah-buahnya dan kesejukannya langgeng. Seperti Firman Allah,
﴾ بَلۡ تُؤۡثِرُونَ ٱلۡحَيَوٰةَ ٱلدُّنۡيَا 16 وَٱلۡأٓخِرَةُ خَيۡرٞ وَأَبۡقَىٰٓ 17 ﴿
"Tetapi kamu (orang-orang kafir) memilih kehidupan duniawi. Se-dang kehidupan akhirat adalah lebih baik dan lebih kekal." (Al-A'la: 16-17).
Dalam ayat ini terselip sebuah isyarat bahwa seorang hamba jika menyaksikan pada dirinya terdapat kerakusan terhadap pesona dunia dan sorotan kepadanya, maka dia wajib mengingatkan dirinya dengan kenikmatan-kenikmatan yang ada di depannya (di akhirat) dari karunia Rabbnya, dan dia harus membandingkan antara ini dan itu.
And do not desire the types of enjoyment I have given to different groups of the disbelievers, the glitter of the worldly life which they enjoy so that I may test them. What I have given them of this will disappear, and the reward of your Lord which He has promised you and which will make you pleased is better and more lasting.
Kendilerini imtihan etmek adına dünya hayatının süsünden faydalanmaları için bu yalancılara verdiğimiz şeylere özenme. Onlara verdiğimiz bu zevkler zail olacaktır. Rabbinin razı olman için sana vadettiği mükâfat dünyada faydalanmaları için onlara verilen metadan daha hayırlı ve devamlıdır. Çünkü (sana vadedilen asla) kesintiye uğramaz.
Ne regarde pas les plaisirs de ce bas monde dont Nous laissons les dénégateurs jouir afin de les éprouver car ce que Nous leur accordons est éphémère tandis que la récompense que te promet ton Seigneur afin de te satisfaire est meilleure et plus durable. Elle ne s’interrompra jamais.
I nemoj, diveći se i sa željom, gledati varljive ljepote i ukrase koje je Allah, džellešanuhu, dao nevjernicima na ovom, prolaznom svijetu! Oni su samo dovedeni u kušnju i smutnju pomoću njih, sve je to što im damo prolazno, a halal-nafaka i nagrada bolji su od tih prolaznih uživanja; a nagrada u džennetu vječno traje.
Do not look at the Enjoyment of the Wealthy, be patient in the worship of Allah
Allah, the Exalted, says to His Prophet Muhammad ﷺ, "Do not look at what these people of luxury and their likes and peers have of nice comforts. For verily, it is only short-lived splendor and a feeble bounty, which We are using to test them with. And very few of My servants are truly thankful." Mujahid said,
أَزْوَجاً مِّنْهُمْ
(various groups of them,) "This means the wealthy people." This means, "Verily, We have given you (O Muhammad) better than that which We have given them." This is just as Allah says in another Ayah,
وَلَقَدْ ءاتَيْنَـكَ سَبْعًا مِّنَ الْمَثَانِي وَالْقُرْءَانَ الْعَظِيمَ لاَ تَمُدَّنَّ عَيْنَيْكَ
(And indeed, We have bestowed upon you seven repeatedly recited verses, and the Grand Qur'an. Look not with your eyes ambitiously.) 15:87-88 Likewise, that which Allah has stored for His Messenger in the Hereafter is something extremely great. It is an unlimited reward that cannot be described. This is as Allah says,
وَلَسَوْفَ يُعْطِيكَ رَبُّكَ فَتَرْضَى
(And verily, your Lord will give you so that you shall be well-pleased.) 93:5 For this reason, Allah says,
وَرِزْقُ رَبِّكَ خَيْرٌ وَأَبْقَى
(But the provision of your Lord is better and more lasting. ) In the Sahih it is recorded that `Umar bin Al-Khattab entered upon the Messenger of Allah ﷺ while he was in the small room in which he had separated himself from his wives after he had vowed to stay away from them. When he came in, he saw him (the Prophet ) lying down upon a sandy straw mat. There was nothing in the house except a pile of sant tree pods and some hanging equipment. `Umar's eyes filled with tears (upon seeing this), so the Messenger of Allah ﷺ said to him,
«مَايُبْكِيكَ يَا عُمَرُ؟»
(What makes you cry, O Umar) He replied, "O Messenger of Allah, verily Kisra and Caesar are living in their luxurious conditions, yet you are the chosen Friend of Allah amongst His creation" The Prophet said,
«أَوَ فِي شَكَ أَنْتَ يَا ابْنَ الْخَطَّابِ؟ أُولَئِكَ قَوْمٌ عُجِّلَتْ لَهُمْ طَيِّبَاتُهُمْ فِي حَيَاتِهِمُ الدُّنْيَا»
(Do you have doubt, O son of Al-Khattab Those people have had their good hastened for them in the life of this world.) Thus, the Prophet was the most abstinent of people concerning worldly luxuries, even though he had the ability to attain them. If he acquired anything of worldly treasures he would spend it on this and that for the servants of Allah. He would never save anything for himself for the next day. Ibn Abi Hatim reported from Abu Sa`id that the Messenger of Allah ﷺ said,
«إِنَّ أَخْوَفَ مَا أَخَافُ عَلَيْكُمْ مَا يَفْتَحُ اللهُ لَكُمْ مِنْ زَهْرَةِ الدُّنْيَا»
(Verily, the thing I fear most for you all is what Allah will allow you to acquire of the splendor of this world. ) They (the Companions) said, "What is the splendor of this world, O Messenger of Allah" He said,
«بَرَكَاتُ الْأَرْض»
(The blessings of the earth.) Qatadah and As-Suddi said, "The splendor of this worldly life means the beautiful adornments of the life of this world." Qatadah said,
لِنَفْتِنَهُمْ فِيهِ
(that We may test them thereby.) "So that We may put them to trial." Concerning Allah's statement,
وَأْمُرْ أَهْلَكَ بِالصَّلوةِ وَاصْطَبِرْ عَلَيْهَا
(And enjoin the Salah on your family, and be patient in offering them.) This means to save them from the punishment of Allah by the establishment of the prayer, and you also be patient in performing it. This is as Allah says,
يأَيُّهَا الَّذِينَ ءَامَنُواْ قُواْ أَنفُسَكُمْ وَأَهْلِيكُمْ نَاراً
(O you who believe! Ward off yourselves and your families against a Fire (Hell).) 66:6 Ibn Abi Hatim recorded that Zayd bin Aslam reported from his father that he and Yarfa' would sometimes spend the night at `Umar bin Al-Khattab's. `Umar had a certain time of night that he would get up and pray. However, sometimes he would not get up for it. Then, we would say, "He is not going to get up like he usually does." When he would awaken, he would make his family get up as well. He would say,
وَأْمُرْ أَهْلَكَ بِالصَّلوةِ وَاصْطَبِرْ عَلَيْهَا
(And enjoin the Salah on your family, and be patient in offering them.)" Allah said;
لاَ نَسْأَلُكَ رِزْقاً نَّحْنُ نَرْزُقُكَ
(We ask not of you a provision: We provide for you.) This means that if you establish the prayer, your sustenance will come to you from where you did not expect. This is as Allah says,
وَمَن يَتَّقِ اللَّهَ يَجْعَل لَّهُ مَخْرَجاًوَيَرْزُقْهُ مِنْ حَيْثُ لاَ يَحْتَسِبُ
(And whosoever has Taqwa of Allah, He will make a way for him to get out (from every difficulty). And He will provide him from (sources) he never could imagine.) 65:2-3 Allah also says,
وَمَا خَلَقْتُ الْجِنَّ وَالإِنسَ إِلاَّ لِيَعْبُدُونِ
(And I (Allah) created not the Jinn and mankind except that they should worship Me (Alone).) until,
إِنَّ اللَّهَ هُوَ الرَّزَّاقُ ذُو الْقُوَّةِ الْمَتِينُ
(Verily, Allah is the All-Provider, Owner of Power, the Most Strong.) 51:56-58 Thus, Allah says,
لاَ نَسْأَلُكَ رِزْقاً نَّحْنُ نَرْزُقُكَ
(We ask not of you a provision: We provide for you.) Verily, At-Tirmidhi and Ibn Majah recorded that Abu Hurayrah said that the Messenger of Allah ﷺ said,
«يَقُولُ اللهُ تَعَالى: يَا ابْنَ آدَمَ تَفَرَّغْ لِعِبَادَتِي أَمْلَأْ صَدْرَكَ غِنىً وَأَسُدَّ فَقْرَكَ، وَإِنْ لَمْ تَفْعَلْ، مَلَأْتُ صَدْرَكَ شُغْلًا وَلَمْ أَسُدَّ فَقْرَك»
(Allah, the Exalted, says, "O son of Adam, perform My worship and I will fill your chest with wealth and fulfill your needs. If you do not do so, then I will fill your chest with toil and I will not fulfill your needs.") It is also reported from Zayd bin Thabit that he heard the Messenger of Allah ﷺ saying,
«مَنْ كَانَتِ الدُّنْيَا هَمَّهُ فَرَّقَ اللهُ عَلَيْهِ أَمْرَهُ، وَجَعَلَ فَقْرَهُ بَيْنَ عَيْنَيْهِ، وَلَمْ يَأْتِهِ مِنَ الدُّنْيَا إِلَّا مَا كُتِبَ لَهُ، وَمَنْ كَانَتِ الْآخِرَةُ نِيَّتَهُ، جَمَعَ لَهُ أَمْرَهُ وَجَعَلَ غِنَاهُ فِي قَلْبِهِ، وَأَتَتْهُ الدُّنْيَا وَهِيَ رَاغِمَة»
(Whoever makes the worldly life his major concern, then Allah will scatter his situation for him (i.e. make it difficult) and his poverty will be placed between his eyes. He will not get from this world anything except that which has already been written for him. Whoever makes the Hereafter his intention, then his situation will be gathered for him (i.e. made easy) and his wealth will be placed in his heart. The worldly life will come to him anyway (in spite of his not seeking it).) Concerning Allah's statement,
وَالْعَـقِبَةُ لِلتَّقْوَى
(And the good end is for those who have Taqwa.) This means the good end in this life and in the Hereafter. In the Hereafter the good end will be Paradise for whoever feared Allah. In the Sahih it is reported that the Messenger of Allah ﷺ said,
The Request of the Polytheists for Proofs while the Qur'an is itself a Proof
Allah, the Exalted, informs about the disbelievers in their statement,
لَوْلاَ
(Why does not) This means, `Why doesn't Muhammad ﷺ bring us some proof from his Lord' They meant a sign that was proof of his truthfulness in his claim that he was the Messenger of Allah ﷺ. Allah, the Exalted, said,
أَوَلَمْ تَأْتِهِمْ بَيِّنَةُ مَا فِى الصُّحُفِ الاٍّولَى
(Has there not come to them the proof of that which is in the former papers (Scriptures)) This means the Qur'an which Allah revealed to him while he was an unlettered man who could not write well and who did not study with the People of the Book. Yet, the Qur'an contains information about the people of the past that tells of their events from times long ago and it agrees with the authentic information in the previous Books concerning these matters. The Qur'an is the supervisor of these other Books. It verifies what is correct and explains the mistakes that were falsely placed in these Books and attributed to them. This Ayah is similar to Allah's statement in Surat Al-`Ankabut,
وَقَالُواْ لَوْلاَ أُنزِلَ عَلَيْهِ ءايَـتٌ مِّن رَّبِّهِ قُلْ إِنَّمَا الاٌّيَـتُ عِندَ اللَّهِ وَإِنَّمَآ أَنَاْ نَذِيرٌ مُّبِينٌ - أَوَلَمْ يَكْفِهِمْ أَنَّآ أَنزَلْنَا عَلَيْكَ الْكِتَـبَ يُتْلَى عَلَيْهِمْ إِنَّ فِى ذلِكَ لَرَحْمَةً وَذِكْرَى لِقَوْمٍ يُؤْمِنُونَ
(And they say: "Why are not signs sent down to him from his Lord" Say: "The signs are only with Allah, and I am only a plain warner." It is not sufficient for them that We have sent down to you the Book which is recited to them Verily, herein is mercy and a reminder for a people who believe.) 29:50-51 In the Two Sahihs, it is recorded that the Messenger of Allah ﷺ said,
«مَا مِنْ نَبِيَ إِلَّا وَقَدْ أُوتِيَ مِنَ الْآياتِ مَا آمَنَ عَلَىىِمثْلِهِ الْبَشَرُ، وَإِنَّمَا كَانَ الَّذِي أُوتِيتُهُ وَحْيًا أَوْحَاهُ اللهُ إِلَيَّ، فَأَرْجُو أَنْ أَكُونَ أَكْثَرَهُمْ تَابِعًا يَوْمَ الْقِيَامَة»
(There was not any Prophet except that he was given signs that caused men to believe. That which I have been given is a revelation that Allah has revealed to me, so I hope that I have the most followers among them (the Prophets) on the Day of Resurrection.) In this Hadith, the Prophet only mentioned the greatest of the signs that he was given, which is the Qur'an. However, he did have other miracles, which were innumerable and limitless. These miracles have all been recorded in the books that discuss them, and they have been affirmed in the places that mention them. Then Allah says,
وَلَوْ أَنَّآ أَهْلَكْنَـهُمْ بِعَذَابٍ مِّن قَبْلِهِ لَقَالُواْ رَبَّنَا لَوْلا أَرْسَلْتَ إِلَيْنَا رَسُولاً
(And if We had destroyed them with a torment before this, they would surely have said: "Our Lord! If only You had sent us a Messenger...") This means, "If We had destroyed these rejecting people before We sent this Noble Messenger to them and revealed the Mighty Book to them, they would have said,
رَبَّنَا لَوْلا أَرْسَلْتَ إِلَيْنَا رَسُولاً
(Our Lord! If only You had sent us a Messenger,) meaning, `before you destroyed us, so we could have believed in him and followed him.' This is like Allah said,
فَنَتَّبِعَ ءَايَـتِكَ مِن قَبْلِ أَن نَّذِلَّ وَنَخْزَى
(we should certainly have followed Your Ayat, before we were humiliated and disgraced.) Allah, the Exalted, explains that these rejecters are stubborn and obstinate and they will not believe.
وَلَوْ جَآءَتْهُمْ كُلُّ ءايَةٍ حَتَّى يَرَوُاْ الْعَذَابَ الاٌّلِيمَ
(Even if every sign should come them, until they see the painful torment.) 10:97 This is as Allah says,
وَهَـذَا كِتَـبٌ أَنزَلْنَـهُ مُبَارَكٌ فَاتَّبِعُوهُ وَاتَّقُواْ لَعَلَّكُمْ تُرْحَمُونَ
(And this is a blessed Book which We have sent down, so follow it and have Taqwa (of Allah), that you may receive mercy.) Until His statement,
بِمَا كَانُواْ يَصْدِفُونَ
(because of their turning away.) 6:155-157 Allah also says,
وَأَقْسَمُواْ بِاللَّهِ جَهْدَ أَيْمَـنِهِمْ لَئِن جَآءَهُمْ نَذِيرٌ لَّيَكُونُنَّ أَهْدَى مِنْ إِحْدَى الاٍّمَمِ
(And they swore by Allah their most binding oath that if a warner came to them, they would be more guided than any of the nations (before them).) 35:42
وَأَقْسَمُواْ بِاللَّهِ جَهْدَ أَيْمَـنِهِمْ لَئِن جَآءَتْهُمْ ءَايَةٌ لَّيُؤْمِنُنَّ بِهَا
(And they swear their strongest oaths by Allah, that if there came to them a sign, they would surely believe therein.) 6:109 to the completion of those Ayat. Then, Allah says,
قُلْ
(Say) "Say, O Muhammad, to those who deny you, oppose you and continue in their disbelief and obstinance."
كُلٌّ مُّتَرَبِّصٌ
(Each one is waiting,) among you and us;
فَتَرَبَّصُواْ
(so wait you too;) This is a command to await (anticipate).
فَسَتَعْلَمُونَ مَنْ أَصْحَـبُ الصِّرَاطِ السَّوِيِّ
(and you shall know who are they that are on As-Sirat As-Sawi.) This means the straight road.
وَمَنِ اهْتَدَى
(And who are they that have let themselves be guided. ) meaning guidance to the truth and the path of right guidance. This is similar to Allah's statement,
وَسَوْفَ يَعْلَمُونَ حِينَ يَرَوْنَ الْعَذَابَ مَنْ أَضَلُّ سَبِيلاً
(And they will know, when they see the torment, who it is that is most astray from the path!) 25:42 And Allah said,
سَيَعْلَمُونَ غَداً مَّنِ الْكَذَّابُ الاٌّشِرُ
(Tomorrow they will come to know who is liar, the insolent one!) 54:26 This is the end of the Tafsir of Surah Ta Ha, and all praise and gratitude is due to Allah. The Tafsir of Surat Al-Anbiya' will follow this, if Allah wills. And all praise and thanks are due to Allah.
Huwag ka ngang tumingin sa ginawa Namin para sa mga uri ng mga tagapagpasinungaling na ito bilang pagtatamasang tinatamasa nila mula sa karangyaan ng buhay na pangmundo upang sumubok Kami sa kanila. Tunay na ang anumang ginawa para sa kanila mula roon ay naglalaho samantalang ang gantimpala ng Panginoon mo na ipinangako Niya sa iyo upang malugod ka ay higit na mabuti kaysa sa ipinatamasa Niya sa kanila sa Mundo na mga pagtatamasang naglalaho at higit na nagtatagal dahil ito ay hindi napuputol.
E non guardare ciò che abbiamo concesso a coloro che negano i piaceri di cui godono, fiore di questa vita, per metterli alla prova: Tutto questo che abbiamo loro concesso è, in verità, effimero, mentre la ricompensa del tuo Dio, che ti ha promesso per compiacerti, è migliore e più duratura delle cose effimere di cui li abbiamo fatti godere in vita, poiché quella non avrà fine.
Và Ngươi - Thiên Sứ Muhamamd - chớ đừng trố mắt nhìn những thứ ân huệ mà TA đã ban cho những kẻ vô đức tin hưởng thụ trong cuộc sống trần gian này. Thật ra những thứ đó là để TA dùng thử thách chúng. Phần thưởng mà TA hứa ban cho Ngươi ở cõi Đời Sau tốt hơn những thứ của chúng trên thế gian, tốt hơn và lâu dài hơn.
Này hỡi Thiên Sứ Muhammad! Ngươi hãy kêu người nhà của Ngươi dâng lễ nguyện Salah và Ngươi hãy kiên nhận trong việc thực hiện nó. TA (Allah) không đòi hỏi Ngươi hay những ai ngoài Ngươi ban cấp bổng lộc cho TA mà chính TA ban cấp bổng lộc cho Ngươi. Và kết cục tốt đẹp và đáng khen ngợi ở thế gian và cuộc sống Đời Sau là dành cho những người sợ Allah, chấp hành theo mệnh lệnh của Ngài và tránh xa những điều Ngài ngăn cấm.
E ordina, o Messaggero, alla tua famiglia di praticare la Preghiera, e persevera nel praticarla. Noi non ti chiediamo di sostenere te stesso né altri: il sostentamento spetta a Noi, e il buon esito, in vita e nell'Aldilà, spetta ai devoti, coloro che temono Allāh, obbedendo ai Suoi ordini e rispettando i Suoi divieti.
Mag-utos ka, O Sugo, sa mag-anak mo ng pagsasagawa ng pagdarasal at magpakamatiisin ka mismo sa pagsasagawa nito. Hindi Kami humihiling mula sa iyo ng isang panustos para sa sarili mo ni para sa iba pa sa iyo; Kami ay naggagarantiya ng pagtutustos sa iyo. Ang pinapupurihang kahihinatnan sa Mundo at Kabilang-buhay ay ukol sa mga may pangingilag magkasala, na mga nangangamba kay Allah kaya sumusunod sila sa mga ipinag-uutos Niya at umiiwas sila sa mga sinasaway Niya.
132- Aile halkına namazı emret, sen de sabırla ona devam et. Biz, senden rızık istemiyoruz, (aksine) sana rızkı biz veriyoruz. Güzel âkıbet, takvâdadır.
132. Yani aile halkını farz olsun, nafile olsun namaz kılmaya teşvik et ve onları namaz kılmaya yönlendir. Bir şeyi emretmek ise kendileri olmaksızın o şeyin tamamlanması mümkün olmayan bütün hususların da emredilmesi demektir. Buna göre bu buyruk, aile halkına namazı öğretmeyi ve namazda neyin yapılması gerekip neyin namazı bozduğunu, neyin namazı kemale erdirdiğini öğretmeyi emretmeyi de kapsamaktadır. “sen de sabırla ona devam et!” Namaza onu sınırları, rükünleri, adabı ve huşuu ile eda etmek suretiyle sabırla devam et! Elbette ki bu, nefse ağır gelir. Ancak bu hususta nefsi zorlamak, ona karşı mücadelede bulunmak ve her zaman namaz üzere sabır göstermek gerekir. Kul, emrolunduğu şekilde namazı dosdoğru kılacak olursa hiç şüphesiz dininin diğer emirlerini daha iyi korur, daha güzel uygular. Namazı zayi edip ona gereken dikkati göstermezse de onun dışındaki hususları daha kolaylıkla zayi ve ihmal eder.
aha sonra Yüce Allah, Rasûlünün rızkını teminat altına almakta, rızkı ile uğraşmasının onu dinini gereği gibi uygulamaktan alıkoymaması gerektiğini hatırlatarak şöyle buyurmaktadır:“Sana rızkı biz veriyoruz.” Rızkını sağlamak bizim işimizdir. Biz onu üstlenmiş bulunuyoruz. Nitekim bütün mahlukatın rızkını da üstlenen biziz. O halde bizim emrimizi yerine getiren ve bizi zikretmekle meşgul olanın rızkını nasıl üstlenmeyiz? Üstelik Allah’ın rızkı, takvâ sahibi olan kimse için de başkası için de umumidir. O halde ebedî mutluluğu gerektirecek şeylere önem vermek icabeder. Bu ise takvâdır. Bundan dolayı Yüce Allah şöyle buyurmaktadır:“Güzel âkıbet” dünyada da âhirette de “takvâdadır.” Takvâ ise emrolunun şeyi yerine getirmek, yasaklanan şeyi de terk etmek demektir. Takvânın gereklerini yerine getiren kimse için de güzel âkıbet söz konusudur. Nitekim Yüce Allah şöyle buyurmaktadır:“Güzel âkıbet takvâ sahiplerinindir.”(el-Kasas, 28/83)
Requiring one's relatives and associates to offer their prayers regularly and the philosophy behind it
وَأْمُرْ أَهْلَكَ بِالصَّلَاةِ وَاصْطَبِرْ عَلَيْهَا (And bid your family to perform salah and adhere to it yourself - 132) Here the Holy Prophet has been asked to direct the members of his family to say prayers and that he himself should be very particular about his prayers. These appear to be two separate commands, i.e. one for the family and the other for himself but the fact is that for a person to be steadfast in saying prayers it is essential that his family and friends should be equally mindful of their duty in this matter. The word اھل ahl used for the family is quite comprehensive and includes a person's wife, children and his associates because all of them influence the environment and are an integral part of society. After this verse was revealed to the Holy Prophet ﷺ he used to go to the house of Sayyidna Ali and Sayyidah Fatimah ؓ every morning at the time of morning prayers and call out الصَّلَاةِ الصَّلَاةِ (Come to salah, come to salah). (Qurtubi)
It is reported that whenever Sayyidna ` Urwah ibn Zubair ؓ saw a display of wealth, he would at once return home, call his family to prayer and recite to them this verse. Also when Sayyidna ` Umar ibn Khattab ؓ got up for his midnight (tahajjud) prayers, he would awake the other members of his family and recite to them this verse. (Qurtubi)
Allah provides easy sustenance to a person who devotes himself to prayers and to His worship
لَا نَسْأَلُكَ رِزْقًا (We ask no provision from you - 20:132) Allah does not demand of the people that they should provide sustenance to their families and dependants by their own power, because the responsibility for this is in His hands alone. Man is incapable of providing for himself, and the best that he can do is to plough the land and plant seeds in it, but he has no power to germinate it or to make a tree grow out of it. The role of man in all this is to protect the tree after it has grown to maturity and then to put its yield to his personal use. And for the person who spends all his time in prayer Allah makes even this labour bearable for him (Tirmidhi). Ibn Majah has quoted Sayyidna Abu Hurairah ؓ that the Holy Prophet ﷺ said,
یقول اللہ تعالیٰ : یا ابن آدم : تفرَّغ لعبادتی املأ صدرک غنی واسد فقرک، وان لم تفعل ملأت صدرک شغلا ولم اسد فقرک (ابن کثیر)
"Allah says: '0 son of 'Adam! You dedicate yourself to My worship and I will fill your chest with sufficiency and free you from want. But if you do not obey my commands, I will fill your chest with anxieties and worries and will not free you from want."' (Ibn Kathir)
The meaning of the words لم اسد فقرک (I will not free you from want) is that such a man will always remain poor because the more wealth he acquires the more his greed will increase. And Sayyidna ` Abdullah ibn Mas’ ud ؓ says that he heard the Holy Prophet ﷺ saying,
من جعل ھمومہ ھمّا واحدا ھمّ المعاد، کفاہ اللہ ھمّ دنیاہ، ومن تشعبت بہ الھموم فی احوال الدّنیا لم یبال اللہ وی ایّ اودیۃ ھلک [رواہ ابن ماجہ ] (ابن کثیر)
"A man who makes his concern for the Hereafter the focal point of all his efforts, Allah will take care of his concerns, but a person whose concerns are all about worldly affairs, Allah does not care in which valley he perishes."
-Ey Resul!- Aile halkına namaz kılmalarını emret ve sen de sabırla namaz kılmaya devam et. Kendin için ya da başkası için senden rızık istemiyoruz. Bilakis senin rızkını biz üstlendik. Takva sahipleri için dünya ve ahirette güzel son Yüce Allah'tan korkan, emirlerini yerine getirip yasaklarından sakınan kimseler içindir.
Vjerovjesniče, naredi svojoj čeljadi da namaz uspostavljaju, strpljivo i odano, u pravom namaskom vremenu! Allah, džellešanuhu, ne traži od tebe da se sam hraniš, ili da nekog drugog opskrbljuješ, ta On tebe hrani. A lijep završetak u svakom pogledu čeka one koji se boje Uzvišenog Allaha, izvršavajući obaveze, a kloneći se zabrana.
Perintahkanlah keluargamu -wahai Rasul- untuk mendirikan salat dan bersabarlah engkau dalam menjalankannya, sungguh Kami tidak meminta rezeki kepadamu atau kepada selainmu karena Kamilah yang memberimu rezeki. Adapun balasan yang baik di dunia ini dan di akhirat kelak hanyalah diperuntukkan bagi orang-orang bertakwa yang takut kepada Allah, sehingga mereka pun mengerjakan perintah dan menjauhi larangan-Nya.
Ô Messager, ordonne à ta famille d’accomplir la prière et efforce-toi d’y être persévérant. Nous ne te demandons ni à toi ni à quiconque de te pourvoir car Nous nous chargeons de ta subsistance et la fin heureuse dans ce bas monde et dans l’au-delà sera pour les pieux qui craignent Allah en se conformant à Ses commandements et en renonçant à Ses interdits.
And order your family, O Messenger, to perform prayer, and you also remain constant in its performance. I do not ask you for your own sustenance or that of others; I will take care of your sustenance. The praiseworthy outcome in this world and the afterlife is for the pious who fear Allah, carrying out His commands and refraining from His prohibitions.
These verses are addressed not only to the Prophet, but to all of the faithful. In this world when a man dedicates himself to faith and dawah work, his life as a result becomes one of toil and struggle. In sharp contrast are those who, free from such responsibilities, spend their days in ease and comfort. Satan stresses this state of affairs and creates doubts and evil ideas in a man’s heart. He tries to shake the faith of both the believer and the missionary by making them feel that if the path chosen by them had been the true path of God, they would not have had to suffer so much. But, if the matter is examined in depth, it would appear that, beyond this temporary outward difference, there is another type of difference which is much more worthwhile. It is that whatever the world-loving people had received from God was only for the purposes of trial and purely of a temporary nature, leaving nothing in store for the eternal life of the Hereafter. On the other hand, what the believer and the missionary has received as a result of his devotion to God is much more valuable, i.e. God’s remembrance, concern for the Hereafter, a life of piety and prayer, anxiety to save God’s subjects from the reckoning of the Hereafter. This is also a form of sustenance (rizq). In fact, it is a higher type of sustenance, because this will be returned to the believer in the shape of boundless and inexhaustible blessings.
"Dan perintahkanlah kepada keluargamu untuk mendirikan shalat dan bersabarlah kamu dalam mengerjakannya. Kami tidak meminta rizki kepadamu, Kamilah yang memberi rizki kepadamu. Dan akibat (yang baik) itu adalah bagi orang yang bertakwa." (Thaha: 132).
(132) Maksudnya himbaulah keluargamu untuk mendirikan shalat, doronglah mereka untuk shalat, baik yang wajib maupun sunnah. اَلْأَمْرُ بِالشَّيْءِ أَمْرٌ بِجَمِيْعِ مَا لَا يَتِمُّ الْوَاجِبُ إِلَّا بِهِ (Perintah kepada se-suatu, berarti memerintahkan segala sesuatu yang mana suatu yang wajib tidak akan sempurna kecuali dengannya). Maka ia juga men-jadi perintah mengajari anggota keluarga tentang perkara-perkara yang memperbaiki shalat dan merusaknya serta yang menyempur-nakannya ﴾ وَٱصۡطَبِرۡ عَلَيۡهَاۖ ﴿ "dan bersabarlah kamu dalam mengerjakannya," yaitu mengerjakan shalat dengan menegakkannya dengan me-nyempurnakan batasan-batasan aturannya, rukun-rukunnya, [adab-adabnya], dan unsur khusyu'nya.
Sesungguhnya hal itu berat dirasakan oleh jiwa manusia. Akan tetapi, sepatutnya seseorang memaksakan diri dan berusaha keras untuk mengerjakannya dan selalu bersabar dengan ibadah ini. Sesungguhnya seorang hamba, jika dia benar menegakkan shalatnya sesuai dengan yang diperintahkan, maka dengan urusan agama yang lainnya, niscaya dia akan lebih menjaga dan tekun mengerjakannya. Jika dia menyia-nyiakannya, maka dia akan lebih menyia-nyiakan perintah agama yang lainnya. Kemudian Allah (memberitahukan) tentang jaminan rizki bagi Rasulullah, agar per-hatian kepadanya tidak menyibukkan beliau dari tugas menegak-kan agamaNya. Allah berfirman, ﴾ نَّحۡنُ نَرۡزُقُكَۗ ﴿ "Kamilah yang memberi rizki kepadamu," maksudnya rizkimu menjadi tanggungan Kami. Kami yang menanggung sebagaimana Kami bertanggung jawab atas rizki bagi semua makhluk. Bagaimana dengan orang yang melaksanakan perintah Kami dan sibuk dengan mengingat Kami?! (Sudah tentu Kami lebih menjaminnya). Curahan rizki Allah itu umum, merata bagi orang yang bertakwa dan tidak. Maka, seyog-yanya diperhatikan hal-hal yang mendatangkan kebahagiaan yang abadi, yaitu ketakwaan. Oleh karena itu, Allah berfirman, ﴾ وَٱلۡعَٰقِبَةُ ﴿ "Dan akibat (yang baik)," di dunia dan akhirat ﴾ لِلتَّقۡوَىٰ 132 ﴿ "adalah bagi orang yang bertakwa," yang hakikatnya yaitu melaksanakan perintah dan menjauhi larangan. Siapa saja yang merealisasikannya, niscaya dia mendapatkan kesudahan yang baik.
Seperti Firman Allah,
﴾ وَٱلۡعَٰقِبَةُ لِلۡمُتَّقِينَ 128 ﴿
"Dan akibat (yang baik) bagi orang-orang yang bertakwa." (Al-A'raf: 128).
Mensajero, ordena a tu familia practicar la oración prescrita, y tú también permanece constante en su cumplimiento. No descuides el cumplimiento de lo que Al-lah te ha prescrito en búsqueda de tu propio sustento o el de los demás. Yo tendré cuidado de ello. El buen resultado en este mundo y en el Más Allá es para los piadosos que temen a Al-lah, cumplen Sus mandamientos y se abstienen de Sus prohibiciones.
133- Dediler ki:“O, Rabbinden bize bir mucize getirmeli değil miydi?” Daha önceki sahifelerde bulunanların apaçık delili (olan Kur'ân) onlara gelmedi mi?
134- Eğer biz onları ondan önce bir azap ile helâk etmiş olsaydık elbette şöyle diyeceklerdi:“Rabbimiz, bize bir peygamber gönderseydin de hakir ve rezil olmadan önce âyetlerine uysaydık.”
135- De ki:“Her birimiz gözetliyoruz, siz de gözetleyin. Zira dosdoğru yolun sahiplerinin kim olduğunu da hidayette olanların kim olduğunu da bileceksiniz.”
133. Yani yalanlayıcılar, Allah Rasûlü için: O, Rabbinden bize bir âyet getirmeli değil miydi? dediler. Onlar bu sözleriyle kendilerinin teklif ettikleri mucizeleri kastediyorlardı. Şu buyruklarda dile getirildiği gibi:“Dediler ki: Bize yeryüzünden bir pınar fışkırtmadıkça asla sana inanmayacağız. Yahut senin hurmalıklardan ve asmalardan bir bahçen olmalı ve aralarından şarıl şarıl ırmaklar akıtmalısın. Ya da iddia ettiğin gibi gökyüzünü üzerimize parça parça düşürmelisin veya Allah’ı ve melekleri topluca karşımıza getirmelisin.”(el-İsrâ, 17/90-92) Bu ise onların işi kasten yokuşa sürmelerinin, inatlaşmalarının ve zulme sapmalarının bir sonucudur. Çünkü onlar da Peygamber de Allah’ın kulları olan bir beşerdirler. O bakımdan kendilerinin arzu ve heveslerine göre birtakım mucizeler teklif etmeleri hadleri değildir. Çünkü bunları indiren, bunlardan hikmetine göre dilediğini seçip tercih eden Yüce Allah’tır. Onların:“Rabbinden bize bir mucize getirmeli değil miydi?” sözü Peygamber’in, doğruluğuna delil teşkil edecek bir mucize ve hak olduğuna dair hiçbir delil getirmemiş olması anlamını içermektedir ki bu bir yalan ve iftiradır. Zira o, göz kamaştırıcı pek çok mucize ve pek çok âyet getirmiştir ki bunların bir bölümü dahi istenen maksadı gerçekleştirmeye yeterlidir. Bundan dolayı Allah şöyle buyurmaktadır:“Daha önceki sahifelerde bulunanların apaçık delili (olan Kur'ân) onlara gelmedi mi ki?” Yani onlar doğru söz söyleyen kimseler olup gerçekten hakkı delili ile birlikte görmek isteyen kimseler iseler işte onlara Tevrat, İncil ve diğer kitaplardan ibaret olan önceki sahifelerde bulunanları tasdik eden, onlara uygun ve onların haber verdiği şeyleri haber veren bu Kur’an-ı Kerim gelmiştir. Üstelik o kitaplarda bu Kur’an-ı Kerim zikredilmiş ve bu Rasûl müjdelemiştir. Bu âyet-i kerime Yüce Allah’ın şu buyruğunu andırmaktadır:“Sana indirdiğimiz ve kendilerine okunup duran bu Kitap onlara yetmedi mi? Şüphe yok ki bunda iman eden bir topluluk için bir rahmet ve öğüt vardır.”(el-Ankebût, 29/51) Esasen âyetler ve mucizeler, mü’minlere fayda sağlar ve onlarla mü’minlerin imanları ve yakinleri daha da artar. Onlardan yüz çeviren ve onlara karşı çıkanlar ise bunlara iman etmezler ve onlardan gereği gibi yararlanmazlar:“Doğrusu üzerlerine Rabbinin sözü hak olmuş bulunanlar, onlara her türlü âyet/mucize gelse bile acıklı azabı görene kadar iman etmezler.”(Yunus, 10/96-97)
134. Bu ayet ve delillerin onlara gösterilmesi ve bu yolla onların muhatap alınması ise onlara karşı Allah’ın delilinin ortaya konulması ve üzerlerine azap ineceği vakit şöyle dememeleri içindir:“Rabbimiz bize bir peygamber gönderseydin de” bu ceza ile “hakir ve rezil olmadan önce âyetlerine uysaydık.” İşte size benim rasûlüm, beraberinde âyetlerim ve kesin belgelerim bulunduğu halde gelmiş bulunuyor. Eğer gerçekten söylediğiniz gibiyseniz haydi onu tasdik ediniz.
135. Ey Muhammed, senin hakkında: Zamanın başına getireceği musibetleri bekleyin, diyen ve seni yalanlayan kimselere “De ki: Her birimiz gözetliyoruz.” Siz benim ölmemi bekleyin, ben de sizin başınıza gelecek olan azabı beklemekteyim. “De ki: Başımıza iki güzel şeyin birinden” zafer veya şehadetten “başkasının gelmesini mi bekliyorsunuz? Halbuki biz, Allah’ın size kendi katından yahut bizim ellerimizle bir azap getirmesini bekliyoruz.”(et-Tevbe, 9/52)“Siz de gözetleyin. Zira dosdoğru yolun sahiplerinin kim olduğunu da” o dosdoğru yolu izlemek suretiyle “hidayette olanların kim olduğunu da” ben miyim, siz misiniz “bileceksiniz.” İşte o dosdoğru yolu izleyen, asıl umduğuna kavuşacak olandır, doğru yol üzerinde bulunandır, kurtuluşa erecek olandır. O yoldan sapan kimse ise hüsrandadır, ziyandadır, azap görecektir. Elbette ki Allah Rasûlünün bu halde olduğu, düşmanlarının ise aksi durumda olduğu bilinen bir husustur. Doğrusunu en iyi bilen Allah’tır.
***
Orang-orang kafir yang mendustakan Nabi -ṣallallāhu 'alaihi wa sallam- berkata, "Mengapa Muhammad tidak mendatangkan kepada kami bukti dari Tuhannya yang menunjukkan kebenaran dan kerasulannya?" Bukankah telah datang kepada orang-orang yang mendustakan itu Kitab Al-Qur`ān yang membenarkan kitab-kitab samawi yang sebelumnya?!
Los incrédulos que rechazan al Profeta r dijeron: “¿Por qué Mujámmad no nos trae una señal de su Señor que demuestre su veracidad y compruebe que es un Mensajero?” ¿Acaso no les ha llegado el Corán, que confirma los primeros Libros revelados, a estos rechazadores?
أَوَلَمْ تَأْتِهِم بَيِّنَةُ مَا فِي الصُّحُفِ الْأُولَىٰ (Has there not come to them the manifestation of that which was contained in the earlier scriptures? - 20:133) It means that all the old Revealed Books such as the Torah, the Injil (Evangel) and the scriptures given to Sayyidna Ibrahim (علیہ السلام) bear a witness to the prophethood of the last Prophet Muhammad ﷺ . Is not all this sufficient evidence for those who persist in their denial of his prophethood?
"Dan mereka berkata, 'Mengapa dia tidak membawa bukti kepada Kami dari Rabbnya? Dan apakah belum datang kepada mereka bukti yang nyata dari apa yang tersebut di dalam kitab-kitab yang dahulu? Dan sekiranya Kami binasakan mereka dengan suatu azab sebelum al-Qur`an itu (diturunkan), tentulah mereka berkata, 'Ya Rabb kami, mengapa tidak Engkau utus seorang rasul kepada kami, lalu kami mengikuti ayat-ayatMu sebelum kami menjadi hina dan rendah?' Katakanlah, 'Masing-masing (kita) menanti, maka kalian nantikanlah! Maka kalian kelak akan me-ngetahui, siapa yang menempuh jalan yang lurus dan siapa yang telah membawa petunjuk'." (Thaha: 133-135).
(133) Maksudnya, orang-orang yang mendustakan Rasu-lullah mengatakan, "Mengapa dia tidak membawa bukti kepada Kami dari Rabbnya?" Yang mereka maksudkan adalah tanda-tanda kebesaran yang sesuai dengan keinginan mereka. Semisal ucapan mereka,
﴾ وَقَالُواْ لَن نُّؤۡمِنَ لَكَ حَتَّىٰ تَفۡجُرَ لَنَا مِنَ ٱلۡأَرۡضِ يَنۢبُوعًا 90 أَوۡ تَكُونَ لَكَ جَنَّةٞ مِّن نَّخِيلٖ وَعِنَبٖ فَتُفَجِّرَ ٱلۡأَنۡهَٰرَ خِلَٰلَهَا تَفۡجِيرًا 91 أَوۡ تُسۡقِطَ ٱلسَّمَآءَ كَمَا زَعَمۡتَ عَلَيۡنَا كِسَفًا أَوۡ تَأۡتِيَ بِٱللَّهِ وَٱلۡمَلَٰٓئِكَةِ قَبِيلًا 92 ﴿
"Dan mereka berkata, 'Kami sekali-kali tidak percaya kepadamu hingga kamu memancarkan mata air dari bumi untuk kami. Atau kamu mempunyai sebuah kebun kurma dan anggur, lalu kamu alirkan sungai-sungai di celah kebun yang deras alirannya. Atau kamu jatuhkan langit berkeping-keping atas kami, sebagaimana kamu katakan, atau kamu da-tangkan Allah dan malaikat berhadapan muka dengan kami'." (Al-Isra`: 90-92).
Ini (cerminan) sikap kepala batu dan penentangan serta kezhaliman dari mereka. Mereka dan Rasulullah itu (sama) dari kalangan manusia, hamba Allah. Tidak sepantasnya mereka me-lontarkan usulan menurut hawa nafsu mereka. Karena Dzat yang menurunkan dan memilih sekehendaknya sesuai dengan tuntutan hikmah hanyalah Allah semata. Lantaran ucapan mereka i n i ﴾ لَوۡلَا يَأۡتِينَا بِـَٔايَةٖ مِّن رَّبِّهِۦٓۚ ﴿ "Mengapa dia tidak membawa bukti kepada Kami dari Rabbnya?" memiliki konsekuensi makna bahwa Rasulullah belum membawakan kepada mereka tanda kebesaran Allah yang menun-jukkan kejujuran beliau atau bukti nyata yang menandakan kepada kebenaran beliau, maka ungkapan ini hanya dusta dan mengada-ada saja. Sesungguhnya beliau sudah memperlihatkan mukjizat yang fantastis dan tanda-tanda kebesaran Allah yang melumpuh-kan, yang sebagiannya saja sudah cukup mewakili substansinya.
Oleh karena itu, Allah berfirman, ﴾ أَوَلَمۡ تَأۡتِهِم ﴿ "Dan apakah belum datang kepada mereka," jika mereka mau jujur dalam perkataan mereka, bahwa mereka menginginkan kebenaran disertai dalilnya ﴾ بَيِّنَةُ مَا فِي ٱلصُّحُفِ ٱلۡأُولَىٰ 133 ﴿ "bukti yang nyata dari apa yang tersebut di dalam kitab-kitab yang dahulu?" Yaitu al-Qur`an yang agung, yang membenarkan berita-berita yang termuat pada lembaran-lembaran kitab terdahulu, berupa Taurat, Injil dan kitab-kitab Allah sebelum-nya, dan yang selaras dengannya, yang memberitahukan berita-berita yang disampaikan oleh kitab-kitab itu. (Bahkan) pembenaran al-Qur`an pun termaktub di dalamnya, memberi kabar gembira dengan kedatangan Rasulullah (Muhammad). Ini persis seperti Firman Allah,
﴾ أَوَلَمۡ يَكۡفِهِمۡ أَنَّآ أَنزَلۡنَا عَلَيۡكَ ٱلۡكِتَٰبَ يُتۡلَىٰ عَلَيۡهِمۡۚ إِنَّ فِي ذَٰلِكَ لَرَحۡمَةٗ وَذِكۡرَىٰ لِقَوۡمٖ يُؤۡمِنُونَ 51 ﴿
"Dan apakah tidak cukup bagi mereka bahwasanya Kami telah me-nurunkan kepadamu al-Kitab (al-Qur`an) yang dibacakan kepada mereka? Sesungguhnya dalam (al-Qur`an) itu terdapat rahmat yang besar dan pelajaran bagi orang-orang yang beriman." (Al-Ankabut: 51).
Ayat-ayat ini hanya bermanfaat bagi kaum Mukminin. Dengan itu, iman dan keyakinan mereka terdongkrak naik. Sementara itu, kaum yang berpaling darinya lagi menggerakkan perlawanan ke-padanya, maka mereka tidak mengimaninya dan tidak bisa meraup faidah dengannya,
﴾ إِنَّ ٱلَّذِينَ حَقَّتۡ عَلَيۡهِمۡ كَلِمَتُ رَبِّكَ لَا يُؤۡمِنُونَ 96 وَلَوۡ جَآءَتۡهُمۡ كُلُّ ءَايَةٍ حَتَّىٰ يَرَوُاْ ٱلۡعَذَابَ ٱلۡأَلِيمَ 97 ﴿
"Sesungguhnya orang-orang yang telah pasti terhadap mereka kalimat Rabbmu, tidaklah akan beriman. Meskipun datang kepada mereka segala macam keterangan, hingga mereka menyaksikan azab yang pedih." (Yunus: 96-97).
(134) Faidah dari (tindakan) mengarahkan ayat-ayat ke-pada mereka dan mengajak bicara mereka dengannya ialah untuk tujuan penegakan hujjah Allah atas mereka. Agar mereka tidak ber-komentar ketika siksaan datang kepada mereka, ﴾ لَوۡلَآ أَرۡسَلۡتَ إِلَيۡنَا رَسُولٗا فَنَتَّبِعَ ءَايَٰتِكَ مِن قَبۡلِ أَن نَّذِلَّ وَنَخۡزَىٰ 134 ﴿ "Ya Rabb kami, mengapa tidak Engkau utus seorang rasul kepada kami, lalu kami mengikuti ayat-ayatMu sebelum kami menjadi hina dan rendah?" dengan sebab hukuman. Sekarang telah datang kepada kalian utusanKu, yang dibekali dengan ayat-ayat serta petunjuk-petunjuk dariKu. Jika kalian memang sesuai dengan perkataan kalian, maka percayailah dia.
(135) ﴾ قُلۡ ﴿ "Katakanlah," wahai Muhammad, untuk me-nyampaikan pembicaraan kepada orang-orang yang mendustakan dirimu, yang mengatakan, "Kalian nantikanlah kematiannya." ﴾ قُلۡ كُلّٞ مُّتَرَبِّصٞ ﴿ "Katakanlah, 'Masing-masing (kita) menanti'," maka kalian nantikanlah kematianku, dan aku menantikan kalian diazab.
﴾ قُلۡ هَلۡ تَرَبَّصُونَ بِنَآ إِلَّآ إِحۡدَى ٱلۡحُسۡنَيَيۡنِۖ ﴿
"Katakanlah, 'Tidak ada yang kamu tunggu-tunggu bagi kami kecuali salah satu dari dua kebaikan'." (At-Taubah: 52),
yaitu kemenangan atau kematian syahid. Kami menunggu Allah menimpakan siksa dari sisiNya (kepada kalian) atau melalui tangan-tangan kami. ﴾ فَتَرَبَّصُواْۖ فَسَتَعۡلَمُونَ مَنۡ أَصۡحَٰبُ ٱلصِّرَٰطِ ٱلسَّوِيِّ ﴿ "Maka kalian nantikanlah! Maka kamu kelak akan mengetahui, siapa yang menempuh jalan yang lurus," jalan yang lurus dan benar ﴾ وَمَنِ ٱهۡتَدَىٰ 135 ﴿ "dan siapa yang telah membawa petunjuk," dengan menempuhnya, sayakah atau kalian. Sesungguhnya pemilik jalan lurus itulah yang menang, mendapatkan petunjuk, selamat lagi beruntung. Dan siapa yang berbelok darinya, niscaya dia merugi, gagal lagi tersiksa. Dan sung-guh telah diketahui bahwa Rasulullah itulah insan yang bersifat seperti itu. Sementara para musuh beliau, tidak demikian. Wallahu a'lam.
Bezvjerci će reći: “Zašto nam Muhammed ne donese kakvo čudo kojim će potvrditi da je zaista izaslanik Gospodara svjetova?” A zar im nije dovoljno to što je dragi Allah objavio ovaj Kur’an, nadnaravnu knjigu, Vjerovjesniku, sallallahu alejhi ve sellem, a koji je ovjera prijašnjim objavama!
Nebi -sallallahu aleyhi ve sellem-'i yalanlayan bu kâfirler şöyle dediler: "Muhammed doğru söylediğine ve resul olduğuna dair Rabbinden bize bir delil getirseydi." Hâlbuki bu yalanlayanlara, geçmiş kitapları doğrulayan Kur'an gelmedi mi?
These disbelievers who reject the Prophet (peace be upon him) said: “Why does Muhammad not bring us a sign from his Lord which proves his truthfulness and that he is a Messenger?” Has the Qur’ān which confirms the previous divine books not come to these rejecters?
Ces mécréants qui démentent le Prophète lui disent: Si Muħammad nous apportais de son Seigneur un signe démontrant qu’il dit vrai lorsqu’il prétend être un messager? Ces dénégateurs n’ont-ils pas reçu le Coran qui confirme les livres révélés par le passé ?
Những kẻ vô đức tin nơi Thiên Sứ Muhammad nói: Sao Muhammad không mang đến cho chúng ta những bằng chứng chứng minh sự trung thực của y? Há những kẻ vô đức tin này không thấy Kinh Qur'an đã chứng nhận lại những điều nằm trong các Kinh Sách trước đây hay sao?
E questi miscredenti che accusano di menzogna il Profeta pace e benedizioni di Allāh su di lui ﷺ dissero: "Non potrebbe Muħammed portarci un segno, da parte del Suo Dio, che provi la sua veridicità nell'affermare che egli, in verità, è un Messaggero?" Non è forse giunto a questi rinnegatori il Corano, il quale conferma i Libri Celesti precedenti?!
Nagsabi itong mga tagatangging sumampalataya na mga tagapagpasinungaling sa Propeta – basbasan siya ni Allāh at batiin ng kapayapaan: "Bakit kaya hindi nagdala sa atin si Muḥammad ng isang palatandaan mula sa Panginoon niya, na nagpapatunay sa katapatan niya at na siya ay isang sugo? Hindi ba dumating sa mga tagapagpasinungaling na ito ang Qur'ān na siyang pagpapatotoo sa mga kasulatang makalangit bago pa nito?"
Se avessimo distrutto coloro che accusano di menzogna il Profeta pace e benedizioni di Allāh su di lui ﷺ, infliggendo loro una punizione per la loro miscredenza e ostinazione, prima di inviare loro un messaggero, e avessimo rivelato loro un Libro, avrebbero detto, nel Giorno del Giudizio, scusandosi per la loro miscredenza: "Se solo ci avessi inviato, o nostro Dio, un messaggero in vita, così gli avremmo creduto e avremmo seguito i segni che avrebbe comunicato, prima di essere umiliati e denigrati dalla tua punizione!".
Kung sakaling Kami ay nagpahamak sa mga tagapagpasinungaling na ito sa Propeta – ang basbas at ang pagbati ng kapayapaan ay sumakanya – sa pamamagitan ng pagpapababa ng isang pagdurusa sa kanila dahil sa kawalang-pananampalataya nila at pagmamatigas nila bago Kami magsugo sa kanila ng isang sugo at [bago] Kami magpababa sa kanila ng isang kasulatan ay talagang magsasabi sila sa Araw ng Pagbangon habang mga nagdadahilan sa kawalang-pananampalataya nila: "Bakit kaya hindi Ka nagsugo, Panginoon namin, sa amin ng isang sugo sa Mundo para sumampalataya kami sa kanya at sumunod kami sa inihatid niya na mga tanda Mo bago pa dumapo sa amin ang pagkahamak at ang pagkapahiya dahilan sa pagdurusang dulot Mo?"
Và nếu TA (Allah) trừng phạt những kẻ vô đức tin này trước khi cử phái vị Sứ Giả đến cho chúng cũng như ban xuống cho chúng một Kinh Sách thì chắc chắn chúng sẽ nói vào Ngày Phán Xét biện minh cho sự vô đức tin của chúng: Lạy Thượng Đế của bầy tôi! Sao Ngài không gửi đến cho chúng tôi một vị Thiên Sứ trên thế gian để bề tôi tin tưởng nơi y và đi theo những gì y mang đến trước khi bầy tôi đối diện với sự trừng phạt của Ngài?
And if I were to destroy these deniers of the Prophet (peace be upon him) by sending punishment on them due to their disbelief and obstinacy, before sending a messenger to them and revealing a book to them, they would say on the Day of Judgment, as an excuse for their disbelief: “O Lord, if only You had sent a messenger to us in the world, so that we could have believed in him and followed the verses that he brought, before disgrace and shame befell us through Your punishment”.
Si Nous avions anéantis ces mécréants qui démentent le Prophète et les avions châtiés pour leur entêtement à mécroire avant même de leur envoyer un messager et de leur révéler un livre, ils auraient justifié leur mécréance le Jour de la Résurrection en ces termes: Ô notre Seigneur, pourquoi ne pas nous avoir envoyé un messager dans le bas monde ? Nous aurions alors cru en lui et aurions accordé du crédit aux signes qu’il nous aurait apporté avant que Ton châtiment ne nous couvre d’opprobre.
Sekiranya Kami membinasakan orang-orang yang mendustakan Nabi -ṣallallāhu 'alaihi wa sallam- itu dengan menurunkan azab atas mereka lantaran kekafiran dan kedurhakaan mereka sebelum Kami mengutus rasul dan menurunkan Kitab Al-Qur`ān kepada mereka, niscaya pada hari Kiamat kelak mereka akan berkata untuk mengemukakan alasan kekafiran mereka, "Wahai Tuhan kami! Mengapa engkau tidak mengutus kepada kami seorang rasul ketika di dunia, sehingga kami bisa beriman kepadanya dan mengikuti petunjuk yang ia bawa berupa tanda-tanda kebesaran-Mu sebelum kami ditimpa kehinaan dan kebinasaan karena azabmu?!"
Si tuviera que destruir a estos que niegan al Profeta r enviándoles un castigo debido a su incredulidad y obstinación, antes de enviarles un Mensajero y revelarles un libro, ellos habrían dicho en el Día del Juicio, como excusa para su incredulidad: “¡Señor! Si tan solo nos hubieras enviado un Mensajero al mundo, para que pudiéramos haber creído en él y haber seguido las aleyas que trajo, antes de que la vergüenza y la desgracia nos sobreviniera a causa de Tu castigo”.
Şayet biz, kendilerine kitap indirmeden ve peygamber göndermeden küfür ve inatlarından dolayı Nebi -sallallahu aleyhi ve sellem-'i yalanlayanları azabın inmesi ile helak etseydik, kıyamet günü küfürlerine özür bularak: "Ey Rabbimiz! Dünyada iken bize bir resul gönderseydin ona iman eder, azabından dolayı bize alçaklık ve bedbahtlık isabet etmeden önce onun getirdiği ayetlere ittiba ederdik." derlerdi.
Da je Svemogući Allah kaznio mekanske mnogobošce prije nego što je poslao Resulullaha, sallallahu alejhi ve sellem, i objavio Kur’an, oni bi zacijelo, na Sudnjem danu rekli pravdajući svoje nevjerovanje: “Gospodaru naš, zašto nam nisi od Sebe poslanika poslao, pa da vjerujemo u objavu koju bi nam donio i zaputimo se Pravim putem prije nego što smo poniženi i osramoćeni u paklenoj vatri?”
Ô Messager, dis à ces dénégateurs: Chacun de nous et de vous est dans l’attente de ce que décrète Allah. Attendez donc et vous saurez certainement qui de nous ou de vous est sur le droit chemin et a été guidé.
Before the coming of Muhammad, the last of the Prophets, Almighty God had given intimation of his advent through the previous prophets. These prophecies were found in the revealed books of the past, and may still be read, even today, in spite of all the alterations made to these books throughout the ages. This remains the most powerful argument in support of the veracity of the final Prophet. But, in order to understand the power of reasoning, seriousness is required—a rare phenomenon in this world.
O Messenger, say to these deniers: “Each one of us and you awaits what Allah will carry out, so wait. You will most certainly come to know who are the people of the straight path and who are the guided: us or you?”
Reci, Poslaniče, mekanskim poricateljima: “Svi mi čekamo šta će se dogoditi, pa čekajte i vi, a neizostavno ćete saznati ko su bili sljedbenici prave vjere i ko je bio na Pravom putu: mi ili vi.”
Katakanlah -wahai Rasul- kepada orang-orang yang mendustakanmu itu, "Masing-masing dari kita menanti apa yang akan diperbuat oleh Allah. Sebab itu, nantikanlah hal itu karena kelak pasti kalian mengetahui siapakah yang menempuh jalan yang lurus dan mendapat petunjuk di antara kita; kami atau kalian?"
-Ey Resul!- Bu yalanlayanlara de ki: "Bizden ve sizden herkes Yüce Allah'ın yapmakta olduklarını beklemektedir. Siz de bekleyin. Hiç şüphesiz dosdoğru yolun sahiplerinin kim olduğunu ve sizin mi yoksa bizim mi hidayet üzerine olduğumuzu bileceksiniz."
Mensajero, diles: “Cada uno de nosotros y de ustedes esperamos aquello que Al-lah llevará a cabo, así que sigan esperando. Seguramente llegarán a saber quiénes son las personas que pertenecen al camino recto y quiénes son los guiados: ¿nosotros o ustedes?”
Hỡi Thiên Sứ Muhammad! Ngươi hãy nói với những kẻ vô đức tin này: Mỗi người trong chúng ta đều chờ đợi sự phân xét của Allah. Bởi thế, các ngươi hãy chờ đợi đi, rồi đây các ngươi sẽ biết ai mới là người đi trên con đường ngay chính và ai mới là người được hướng dẫn.
Sabihin mo, O Sugo, sa mga tagapagpasinungaling na ito: "Bawat isa sa amin at sa inyo ay naghihintay ng anumang pangyayarihin ni Allāh; kaya maghintay kayo mismo sapagkat makaaalam kayo – nang walang pasubali – kung sino ang mga kasamahan ng daang tuwid at kung sino ang mga napatnubayan: kami o kayo?"
فَسَتَعْلَمُونَ مَنْ أَصْحَابُ الصِّرَاطِ السَّوِيِّ وَمَنِ اهْتَدَىٰ (Then you will know who are people of the straight path and who has guidance - 20:135.) It means that though everybody is free to claim merit for his own ways and his own actions, these claims are of no value, because the correct way is that only which finds favour with Allah, and on the Day of Resurrection everybody will be made aware as to who followed the path of error and who took the road to salvation.
اللہُمَّ اھدنا لما اختلف فیہ الی الحَقَ باذنکَ ولاحَول ولا قُوَأۃَ الَّابِک ولا ملجأ مِنکَ الَّا اِلَیک
Alhamdulillah
The Commentary on
Surah Ta-Ha
Ends here.
Di', o Messaggero, a costoro che ti accusano di menzogna: "Ognuno di noi e di voi è in attesa del decreto di Allāh, quindi aspettate, e saprete senza dubbio chi sono coloro che seguono la Retta Via e che sono ben guidati, noi o voi."
