Napakadakila at dumami ang kabutihan ng nagbaba ng Qur'ān – bilang tagapaghiwalay sa pagitan ng katotohanan at kabulaanan – sa Lingkod Niya at Sugo Niyang si Muḥammad – ang basbas at ang pagbati ng kapayapaan ay sumakanya – upang ito ay maging isang sugo sa dalawang pangunahing nilikha, ang tao at ang jinn, habang nagpapangamba sa kanila mula sa pagdurusang dulot ni Allāh,
“The distinguisher” is the literal translation of ‘al-furqan’, which is the criterion for distinguishing between truth and falsehood. In this context “the distinguisher” means the Quran. God is all knowing and all aware and also the Absolute Sovereign. Revelation of the Book, on behalf of God, has two aspects to it. One is that it is certainly true and there is no doubt about its authenticity. The other is that, acceptance or denial of it cannot have the same outcome. God alone is the Possessor of all Powers. Nobody can influence His decision and nobody can intervene between Him and His decisions. This very fact ensures that one who adopts the Quran as his mentor, will be successful, while one who ignores it will find it impossible to save himself from failure, which is the fate ordained by God for one who ignores the Truth.
Que soit démultiplié le bien de Celui qui a révélé le Coran en guise de discernement entre le vrai et le faux à Son serviteur et Messager Muħammad le messager envoyé aux deux mondes, celui des humains et celui des djinns, afin de les avertir contre le châtiment d’Allah.
Il bene di Colui che ha rivelato il Coranoالقرآن come criterio tra il vero e il falso è aumentato e si è espanso sul Suo suddito e Suo Messaggero Muħammed, pace e benedizione di Allāh su di lui ﷺ, affinché sia un messaggero per i due mondi, Uomini e Jinn, incutendo loro timore della punizione di Allāh.
"Mahaberkah Allah yang telah menurunkan al-Furqan (yaitu al-Qur`an) kepada hambaNya, agar ia menjadi pemberi peringatan kepada seluruh alam. Yang kepunyaanNya-lah kerajaan langit dan bumi, dan Dia tidak mempunyai anak, dan tidak ada sekutu bagiNya dalam kekuasaan(Nya), dan Dia telah menciptakan segala sesuatu, dan Dia menetapkan ukuran-ukurannya dengan serapi-rapinya." (Al-Furqan: 1-2).
Menurut Mayoritas Ulama
Makkiyah
(1) Ini adalah penjelasan tentang keagunganNya yang sem-purna dan kemanunggalanNya di dalam keesaan dari segala sisi, banyaknya kebaikan dan karuniaNya, seraya berfirman, ﴾ تَبَارَكَ ﴿ "Mahaberkah." Maksudnya Mahaagung, Mahasempurna sifat-sifat-Nya dan Mahabanyak kebaikanNya, yang di antara karunia dan nikmatNya yang terbesar adalah bahwa Dia telah menurunkan al-Qur`an ini, yang membedakan antara yang halal dengan yang haram, antara petunjuk dengan kesesatan, antara orang-orang yang berbahagia dengan orang-orang yang sengsara, ﴾ عَلَىٰ عَبۡدِهِۦ ﴿ "kepada hambaNya," yaitu Muhammad a yang telah menyempurnakan urutan ubudiyah dan mengungguli seluruh rasul; ﴾ لِيَكُونَ ﴿ "agar ia menjadi," maksudnya penurunan al-Furqan kepada hambaNya itu agar menjadi ﴾ لِلۡعَٰلَمِينَ نَذِيرًا ﴿ "pemberi peringatan kepada seluruh alam," yang memberikan mereka peringatan akan siksa Allah dan azab-Nya, menjelaskan kepada mereka letak-letak keridhaanNya dari kemurkaanNya, sehingga siapa saja yang menerima peringatannya dan mengamalkannya, niscaya (menjadi) termasuk orang-orang yang selamat di dunia dan akhirat, yaitu orang-orang yang meraih kebahagiaan abadi dan kerajaan nan kekal. Apakah ada sesuatu lagi di atas nikmat, karunia dan ihsan ini? Maka Mahaluhur Allah yang mana ini merupakan sebagian dari karunia dan berkahNya.
(2) ﴾ ٱلَّذِي لَهُۥ مُلۡكُ ٱلسَّمَٰوَٰتِ وَٱلۡأَرۡضِ ﴿ "Yang kepunyaanNya-lah kerajaan langit dan bumi" maksudnya kepunyaanNya semata hak pengen-dalian pada keduanya, apa saja yang ada pada keduanya adalah hamba dan budak bagiNya, tunduk kepada keagunganNya lagi patuh kepada rububiyahNya, dan mereka sangat butuh kepada belas kasihNya; Yang mana ﴾ لَمۡ يَتَّخِذۡ وَلَدٗا وَلَمۡ يَكُن لَّهُۥ شَرِيكٞ فِي ٱلۡمُلۡكِ ﴿ "Dia tidak mempunyai anak, dan tidak ada sekutu bagiNya dalam kekuasaan(Nya)." Bagaimana mungkin Dia akan mempunyai anak atau sekutu, se-dangkan Dia adalah Yang Maha Raja (Kuasa) sedangkan selain Dia adalah budak-budakNya; dan Dia-lah Yang Mahaperkasa, sedang-kan selain Dia adalah di bawah keperkasaanNya; dan Dia-lah Yang Mahakaya dengan DzatNya dari segala sisi, sedangkan semua makhluk sangat tergantung [butuh] kepadaNya secara otomatis dari segala sisi? Dan bagaimana mungkin Dia akan mempunyai sekutu dalam kerajaan (kekuasaanNya), sedangkan ubun-ubun semua (makhluk) ada di TanganNya. Mereka tidak bergerak atau diam dan tidak pula berbuat kecuali dengan izinNya. Maka Maha-suci Allah dari semua itu dengan sesuci-suciNya. Sungguh orang yang mengatakan demikian (yaitu bahwa Allah mempunyai anak atau sekutu. Pent.) sama sekali tidak menaruh hormat kepada Allah dengan penghormatan yang sebenar-benarnya.
Maka dari itu Dia berfirman, ﴾ وَخَلَقَ كُلَّ شَيۡءٖ ﴿ "Dan Dia telah menciptakan segala sesuatu," meliputi alam atas dan alam bawah, yang berupa hewan, tumbuh-tumbuhan dan benda-benda mati, ﴾ فَقَدَّرَهُۥ تَقۡدِيرٗا ﴿ "lalu Dia menetapkan ukuran-ukurannya dengan serapi-rapi-nya." Maksudnya, Dia telah memberikan kepada setiap makhluk (ciptaan) itu segala sesuatu yang pantas dan sesuai dengannya sebagai ciptaan, dan sesuai dengan tuntutan kebijaksanaanNya dalam semua itu; sehingga setiap makhluk (ciptaanNya) menjadi sangat tidak masuk akal sehat kalau terbentuk berbeda dengan bentuk dan rupanya yang tampak, bahkan setiap bagian dan ang-gota dari satu makhluk (ciptaan) tidak akan cocok baginya selain tempat yang telah ditetapkan untuknya. Allah سبحانه وتعالى berfirman,
﴾ سَبِّحِ ٱسۡمَ رَبِّكَ ٱلۡأَعۡلَى 1 ٱلَّذِي خَلَقَ فَسَوَّىٰ 2 وَٱلَّذِي قَدَّرَ فَهَدَىٰ 3 ﴿
"Sucikanlah nama Rabbmu Yang Paling Tinggi, yang menciptakan dan menyempurnakan (penciptaanNya), dan yang menentukan kadar (masing-masing) lalu memberi petunjuk." (Al-A'la: 1-3).
Dan Dia berfirman,
﴾ 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." (Thaha: 50).
Setelah Allah menjelaskan kesempurnaanNya, keagungan dan berlimpahnya karuniaNya, dan hal itu mengharuskan agar (hanya) Dia semata yang pantas dicintai, diibadahi (disembah), diagung-kan, diesakan dengan tulus, tidak ada sekutu bagiNya, maka sangat tepat untuk dijelaskan kebatilan beribadah (menyembah) kepada selainNya, seraya berfirman,
Which was revealed in Makkah
بِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِ
In the Name of Allah, the Most Gracious, the Most Merciful.
Blessed be Allah
Here Allah praises Himself for the Noble Qur'an He has revealed to His noble Messenger . This is like the Ayat:
الْحَمْدُ لِلَّهِ الَّذِى أَنْزَلَ عَلَى عَبْدِهِ الْكِتَـبَ وَلَمْ يَجْعَل لَّهُ عِوَجَا قَيِّماً لِّيُنْذِرَ بَأْسًا شَدِيدًا مِّن لَّدُنْهُ وَيُبَشِّرَ الْمُؤْمِنِينَ الَّذِينَ يَعْمَلُونَ الصَّـلِحَاتِ
(All the praises and thanks be to Allah, Who has sent down to His servant the Book, and has not placed therein any crookedness. (He has made it) straight to give warning of a severe punishment from Him, and to give glad tidings to the believers, who do righteous deeds...) 18:1-2 Here Allah says:
تَبَارَكَ
(Blessed be He.) The verbal form used here implies an ongoing, permanent, eternal blessing.
الَّذِى نَزَّلَ الْفُرْقَانَ
(Who sent down the criterion) The verb Nazzala is a form which implies something done a great deal and often. This is like the Ayah:
وَالْكِتَـبِ الَّذِى نَزَّلَ عَلَى رَسُولِهِ وَالْكِتَـبِ الَّذِى أَنَزلَ مِن قَبْلُ
(And the Book which He (Nazzala) sent down to His Messenger, and the Scripture which He (Anzala) sent down to those before (him)) (4:136). Each of the previous Books was sent down at one time, but the Qur'an was revealed gradually, in stages, Ayat after Ayat, rulings after rulings, Surahs after Surahs. This is more eloquent and indicative of greater care for the one to whom it is revealed, as Allah says later in this Surah:
وَقَالَ الَّذِينَ كَفَرُواْ لَوْلاَ نُزِّلَ عَلَيْهِ الْقُرْءَانُ جُمْلَةً وَحِدَةً كَذَلِكَ لِنُثَبِّتَ بِهِ فُؤَادَكَ وَرَتَّلْنَاهُ تَرْتِيلاً - وَلاَ يَأْتُونَكَ بِمَثَلٍ إِلاَّ جِئْنَـكَ بِالْحَقِّ وَأَحْسَنَ تَفْسِيراً
(And those who disbelieve say: "Why is not the Qur'an revealed to him all at once" Thus, that We may strengthen your heart thereby. And We have revealed it to you gradually, in stages. And no example or similitude do they bring, but We reveal to you the truth, and the better explanation thereof.) (25:32-33) This Surah was named Al-Furqan, because it is the criterion that decides between truth and falsehood, guidance and misguidance, right and wrong, lawful and unlawful.
عَلَى عَبْدِهِ
(to His servant) This description is one of praise and commendation, because here Allah is connecting him to Himself, describing him as His servant. Allah also described him in this manner when referring to the noblest of events, the Night of the Isra', as He said:
سُبْحَانَ الَّذِى أَسْرَى بِعَبْدِهِ لَيْلاً
(Glorified be He Who took His servant for a journey by night) (17:1). Allah also described him in this way when He described how he stood and called to Him:
وَأَنَّهُ لَّمَا قَامَ عَبْدُ اللَّهِ يَدْعُوهُ كَادُواْ يَكُونُونَ عَلَيْهِ لِبَداً
(And when the servant of Allah stood up invoking Him in prayer they (the Jinn) just made round him a dense crowd as if sticking one over the other (in order to listen to the Prophet's recitation).) (72:19) This description is also used here when Allah describes how the Book is revealed to him and how the angel comes down to him:
تَبَارَكَ الَّذِى نَزَّلَ الْفُرْقَانَ عَلَى عَبْدِهِ لِيَكُونَ لِلْعَـلَمِينَ نَذِيراً
(Blessed be He Who sent down the criterion to His servant that he may be a warner to all nations.)
لِيَكُونَ لِلْعَـلَمِينَ نَذِيراً
(that he may be a warner to all nations.) means, he alone has been blessed with this great, detailed, clear Book which,
لاَّ يَأْتِيهِ الْبَـطِلُ مِن بَيْنِ يَدَيْهِ وَلاَ مِنْ خَلْفِهِ تَنزِيلٌ مِّنْ حَكِيمٍ حَمِيدٍ
(Falsehood cannot come to it from before it or behind it, (it is) sent down by the All-Wise, Worthy of all praise (Allah).) (41:42) The One Who made it the mighty criterion, singled him out to convey it to those who seek the shade of trees and to those who live on the land (i.e., to all of mankind, nomad and settled alike), as the Prophet said:
«بُعِثْتُ إِلَى الْأَحْمَرِ وَالْأَسْوَد»
(I have been sent to the red and the black.) And he said:
«إِنِّي أُعْطِيتُ خَمْسًا لَمْ يُعْطَهُنَّ أَحَدٌ مِنَ الْأَنْبِيَاءِ قَبْلِي»
(I have been given five things which no Prophet before me was given. ) Among them he mentioned:
«كَانَ النَّبِيُّ يُبْعَثُ إِلَى قَوْمِهِ خَاصَّةً وَبُعِثْتُ إِلَى النَّاسِ عَامَّة»
(Before me a Prophet was sent only to his own people, but I have been sent to all of mankind.) And Allah says:
قُلْ يَأَيُّهَا النَّاسُ إِنِّى رَسُولُ اللَّهِ إِلَيْكُمْ جَمِيعًا
(Say: "O mankind! Verily, I am sent to you all as the Messenger of Allah...") (7:158), meaning, the One Who has sent me is the Sovereign of the heaven and the earth, who merely says to a thing "Be!" and it is. He is the one who gives life and causes death. Allah says here:
الَّذِى لَهُ مُلْكُ السَّمَـوَتِ وَالاٌّرْضِ وَلَمْ يَتَّخِذْ وَلَداً وَلَمْ يَكُن لَّهُ شَرِيكٌ فِى المُلْكِ
(He to Whom belongs the dominion of the heavens and the earth, and Who has begotten no son and for Whom there is no partner in the dominion.) Allah states that He is above having any offspring or partner. Then He tells us:
خَـلِقُ كُلِّ شَىْءٍفَقَدَّرَهُ تَقْدِيراً
(He has created everything, and has measured it exactly according to its due measurements.) meaning, everything apart from Him is created and subject to Him. He is the Creator, Lord, Master and God of all things, and everything is subject to His dominion, control and power.
Sungguh betapa agung dan betapa banyak kebaikan Allah yang telah menurunkan Kitab Al-Qur`ān sebagai pembeda antara yang hak dan yang batil kepada hamba dan Rasul-Nya, Muhammad -ṣallallāhu 'alaihi wa sallam-, agar dia menjadi rasul kepada dua jenis makhluk, yaitu jin dan manusia dan menjadi pemberi peringatan kepada mereka tentang azab Allah.
Kulu ve resulü Muhammed -sallallahu aleyhi ve sellem-'e, insanlara ve cinlere elçi olması ve onları azap ile korkutması için hak ile batılı birbirinden ayıran Kur'an'ı indiren Allah Teâlâ'nın hayrı ne çok ve şanı ne kadar yücedir.
Vĩ đại và tốt đẹp thay việc Allah đã thiên khải Qur'an xuống làm tiêu chuẩn phân biệt giữa Chân Lý và điều ngụy tạo cho Người bề tôi của Ngài và là Thiên Sứ của Ngài, Muhammad, với sứ mạng mang bức Thông Điệp dến cho hai loài, Jinn và con người để cảnh báo họ về hình phạt của Allah.
Bendito sea Al-lah, Quien reveló el Corán como una guía que distingue entre la verdad y la falsedad, y bendito sea Su servidor y mensajero Mujámmad r, que es un Mensajero para los humanos y los genios, y una advertencia del castigo de Al-lah.
1- Cin ve insanlara uyarıcı olsun diye kuluna Furkân’ı indiren (Allah), ne yücedir!
2- Göklerin ve yerin hükümranlığı yalnız O’nundur. O, hiçbir çocuk edinmemiştir. Hükümranlığında da hiçbir ortağı yoktur. Her bir şeyi yaratmış ve onu bir ölçü dahilinde takdir ve tayin etmiştir.
(Mekke’de inmiştir. 77 âyettir)
1. Bu buyruk, Yüce Allah’ın kemal derecesindeki azametini, her açıdan tek olduğunu, hayır ve ihsanlarının pek çok olduğunu beyan etmektedir. “Cin ve insanlara” Allah’ın azap ve intikamına karşı “uyarıcı olsun diye kuluna” kulluk mertebelerinin kemal derecesine ulaşan ve bütün rasûllerin üstünde olan Muhammed’e “Furkân’ı” yani helâl ile haramı, hidâyet ile sapıklığı, bahtiyarlar ile bedbahtları birbirinden ayıran Kur’ân-ı Kerîm’i “indiren (Allah), ne yücedir!” Ne büyüktür, vasıfları ne mükemmeldir, hayırları ne kadar çoktur! O’nun hayırlarının en büyüklerinden biri hiç şüphesiz bu niteliklere sahip Kuran-ı Kerîm’i indirmiş olmasıdır. Bununla onlara Allah’ın nelerden razı olduğunu, nelere gazap ettiğini açıklayıp beyan eder. Böylece onun uyarıp korkutmasını kabul eden ve gereğince amel eden kimse, dünya ve âhirette kurtulur, ebedi muttuluğu elde eder. Sonu gelmez mülklere sahip olur. Acaba bu nimetten daha üstün, bu lütuf ve bu ihsandan daha büyük bir şey olabilir mi? İhsan ve bereketlerinden biri de bu olan Yüce Allah’ın şanı gerçekten yücedir!
2. “Göklerin ve yerin hükümranlığı yalnız O’nundur.” Her ikisinde de yalnız O tasarruf eder. Her ikisinde bulunan bütün varlıklar, O’nun kullarıdır, O’nun mülküdür. O’nun azameti önünde itaatle boyun eğerler, rububiyetinin önünde zilletle eğilirler. Hepsi de O’nun rahmetine muhtaçtır. “O, hiçbir çocuk edinmemiştir. Hükümranlığında da hiçbir ortağı yoktur.” Hem nasıl O’nun evladı veya ortağı olabilir ki? Çünkü O, mutlak maliktir, hükümrandır. O’nun dışındaki her şeyse O’nun mülküdür. O, hepsinin hakimidir, O’nun dışındaki her şey de O’nun emrinin mahkûmudur. O, bütün yönleriyle bizatihi hiçbir şeye muhtaç olmayandır. Bütün yaratılmışlar ise her yönleriyle O’na muhtaçtırlar. O halde nasıl olur da O’nun mülkte, hükümranlıkta ortağı olabilir? Halbuki bütün kulların mukadderatı, idaresi O’nun elindedir. O’nun izni olmaksızın hareket edemezler. Hareket halindeyken de duramazlar. Hiçbir tasarrufta da bulunamazlar. Çocuk edinmekten de ortağı bulunmaktan da pek yücedir, münezzehtir. O’nun hakkında bu gibi çirkin iddialarda bulunanlar elbette ki Allah’ı gereği gibi tanımış olamazlar. Bundan dolayı Yüce Allah şöyle buyurmaktadır:“Her bir şeyi yaratmış ve onu bir ölçü dahilinde takdir ve tayin etmiştir.” O’nun yaratması ulvi ve süfli âlemi, canlılarıyla, bitkileriyle, cansızlarıyla tüm dünyayı büsbütün kuşatmıştır. O, hepsini yaratmış ve her bir yaratılmışa yakışan, yaratılışına uygun ve hikmetinin gerektirdiği türden özellikler vermiştir. Öyle ki akl-ı selim, her bir mahluk hakkında onun daha başka şekilde olmasını, görülen sûretinden başka bir biçimde olmasını tasavvur edememektedir. Hatta her bir varlığın tek bir parçasının, tek bir organının dahi bulunduğu yerden başka bir yerde olması uygun değildir. Yüce Allah şöyle buyurmaktadır:“O en yüce Rabbinin ismini tesbih et. O ki yaratıp düzenleyen, şekil verendir. O ki bir ölçü dahilinde takdir edip yol gösterendir.”(el-Âla, 87/1-3); “Rabbimiz, her şeye hilkatini verip sonra da doğru yolu gösterendir.”(Taha, 20/50).
Yüce Allah, kemal ve azametini, ihsanının çokluğunu beyan etmiştir ki bu da yalnızca O’nun sevilen, tazim edilen ilâh olmasını ve hiçbir ortak koşmaksızın yalnızca O’na ihlâsla bağlanılmasını gerektirir. Bu yüzden bundan sonra kendisi dışındaki uydurma ilâhlara ibadetin batıl olduğunu dile getirmesi uygun düştüğünden dolayı Yüce Allah şöyle buyurmaktadır:
Blessed is Allah who revealed the Qur’ān as a standard distinguishing between truth and falsehood, onto His servant and Messenger Muhammad peace be upon him, so that he could be a Messenger towards the humans and the jinn, and a warner to them of the punishment of Allah.
Allah, Koji je objavio Kur’ani-kerim Poslaniku, sallallahu alejhi ve sellem, posjednik je velikog dobra i svih blagoslova. On je objavio plemeniti Kur’an Poslaniku, sallallahu alejhi ve sellem, da bude Poslanik džinima i ljudima te da ih opomene na strašnu Božiju srdžbu i žestoku kaznu.
Special features of the Surah
There is consensus among the commentators that this Surah was revealed in Makkah. However, Sayyidna Ibn ` Abbas ؓ and Qatadah ؓ contend that three of its verses are Madani and rest of the Surah is Makkan. Yet Qurtubi and a few others maintain that the Surah itself is Madani and only a few verses are Makkan.
The gist of the subject matter of the Surah is to describe and define the greatness of the Holy Qur'an and the truth of the prophethood of the Holy Prophet ﷺ ، to which there were doubts expressed by the unbelievers. The Surah contains answers to their objections.
Commentary
تَبَارَكَ (25:1) is derived from بَرَکَہ ، meaning abundance of a good thing. Sayyidna Ibn ` Abbas ؓ ` e' ' has explained that the meaning of the first verse is that all blessings are from Allah alone. فُرْقَانَ (Furgan, translated above as 'criterion' )is a title of the Qur'an and its meaning is to distinguish. The Holy Qur'an by its very nature distinguishes between right and wrong, and differentiates, through miracles between the right people and the wrong ones, hence it is called as Furqan.
لِلْعَالَمِينَ (warner to the worlds - 25:1). This proves that the Holy Prophet ﷺ prophethood was for the entire universe and not just for a certain community or time, as was the case with other prophets. In a Hadith recorded in Sahih Muslim, the Holy Prophet ﷺ has pointed out six special features about his prophethood. One of the special features is the universality of his prophethood i.e. it is for all ages and all people.
Ngài là Đấng duy nhất sở hữu các tầng trời và trái đất, Ngài không có con cũng không có đối tác cùng chia sẻ vương quyền. Ngài đã tạo hóa vạn vật và định sẵn cho từng cái một số mệnh nhất định phù hợp với nó bằng kiến thức và sự sáng suốt của Ngài.
The One to Whom alone belongs authority over the heavens and earth, Who did not beget a child, nor has any partner in His authority, Who created everything appropriately and foresaw its creation according to His knowledge and wisdom to perfection.
Solo a Al-lah Le pertenece la soberanía de los cielos y la Tierra, Quien no engendró ningún hijo, ni comparte Su soberanía con nadie; Quien creó todo apropiadamente y previó Su creación a la perfección de acuerdo a Su conocimiento y sabiduría.
Colui, il solo, che detiene il Regno dei cieli e della terra, e non si è preso un figlio, e che non ha soci nel Suo Regno, e che ha creato tutte le cose, e le ha create secondo la Sua Sapienza e Saggezza, ogni cosa in base a ciò che le si addice.
Dia sendirilah yang memiliki kerajaan langit dan bumi, Dia tidak beranak, dan tidak pula memiliki sekutu dalam kekuasaan-Nya. Dia menciptakan segala sesuatu dan menetapkan takdir dan ukuran penciptaan mahkluk-Nya sesuai kehendak ilmu dan kebijaksanaan-Nya, setiap masing-masing makhluk sesuai dengan kecocokan takdirnya.
Göklerin ve yerin mülkü (ve hükümranlığı) sadece O'na aittir. O; bir oğul edinmemiştir ve O'nun mülkünde (ve hükümranlığında) bir ortağı yoktur. Her şeyi O yaratmış, ilminin ve hikmetinin bir gereği olarak her şeyin yaratılışını O, münasip bir şekilde takdir etmiştir.
Jedino Allahu, džellešanuhu, pripada vlast na nebesima i na Zemlji, Koji nema dijete, i Koji nema saučesnika u vlasti, i Koji je jedini Stvoritelj svega što postoji. On je Onaj Koji je sve savršeno stvorio i oblikovao te precizno odredio.
Special Wisdom in every creation
فَقَدَّرَهُ تَقْدِيرًا (And designed it in a perfect measure - 25:2): Here تَقْدِير (designing in a perfect measure) is mentioned after تخلِیق (Creation). تخلِیق means to create something from nothing that is to bring in something without any pre-existing substance whatsoever. And (designed in a perfect measure) means that, whatever has been created, its components, appearance, properties and signs are made to suit the purpose of its creation. The form of the sky, its constituents and its shape are in conformity to that purpose for which Allah Ta’ ala has created it. Similarly, the stars and planets possess those qualities for which they are created. Whatever we see on the earth is absolutely perfect in its form, shape and construction to suit the purpose and requirement of its creation. For instance, earth is not made in such a liquid form, that anything put on it is drowned, nor is it made too hard like steel or concrete to be dug. It is made in the solid form and given a Hardness that it could be dug to take out underground water or to place foundations for the buildings. Water is given the liquid form which again is full of Divine Wisdom and helps meet the multifarious needs of the creatures spread all over the earth. Water does not reach on its own at all the places where it is needed. Man has to put in some skill and labour to take it to places where it is required. On the other hand air is a compulsory gift which reaches every place without any labour or an active role from human beings. Even if someone wants to avoid it, he has to exert extra labour. It is not the place to describe Divine creations and their characteristics as it needs volumes for the purpose. Each and every creation of Allah Subhanahu wa Ta’ ala is perfect in its purpose and has its own peculiar properties and traits. Imam Ghazzali has written a book on the subject by the name الحکمۃ فی مخلوقات اللہ تعالیٰ .
These verses define the sacred and exalted position of the Holy Qur’ an and by addressing the person on whom the book is revealed as عَبدَہ (His slave) in the very beginning of the Surah, his honoured position is highlighted. There cannot be a greater honour for any one than to be called by Allah Ta’ ala as 'His own'..
na sa Kanya lamang ang paghahari sa mga langit at ang paghahari sa lupa. Hindi Siya gumawa ng anak, hindi Siya nagkaroon ng katambal sa paghahari Niya, at lumikha Siya sa lahat ng mga bagay saka nagtakda Siya sa paglikha sa mga ito alinsunod sa hinihiling ng kaalaman Niya at karunungan Niya ayon sa isang pagtatakda, na bawat isa ay ayon sa naaangkop dito.
Celui qui possède Seul les Cieux et la Terre, qui n’a pas de progéniture et n’a aucun associé dans Son Royaume. Il créa toute chose et la prédestina à une fonction définie selon ce que Sa Connaissance et Sa Sagesse imposent.
Orang-orang musyrik itu menjadikan tuhan-tuhan selain Allah untuk disembah, tuhan-tuhan tersebut tidak bisa menciptakan apa pun, baik yang besar maupun yang kecil, bahkan mereka sendiri diciptakan. Allah telah menciptakan mereka dari asalnya yang tidak ada, mereka tidak kuasa untuk menolak suatu mudarat dari diri mereka, tidak kuasa untuk mendatangkan suatu manfaat, mereka juga tidak kuasa mematikan makhluk hidup, menghidupkan makhluk mati, dan tidak pula membangkitkan orang-orang mati dari kuburnya.
Pa ipak, pored Svevišnjeg Allaha, nevjernici obožavaju lažne bogove, koji ništa ne mogu stvoriti, pa makar i nešto posve malehno, pa štaviše, i sami su stvoreni – Gospodar ih je stvorio iz ničeg. Također, ista ta božanstva ne mogu kakvo dobro sebi donijeti, niti mogu od sebe štetu otkloniti, te ne mogu život oduzeti niti ga mogu dati i ne mogu oživiti mrtve iz kaburova.
Và nhóm người đa thần đã chọn lấy những thần linh ngoài Allah để thờ phượng thay vì Ngài. Những thần linh đó không có quyền năng tạo hóa bất cứ vật gì dù nhỏ hay lớn mà đúng hơn chính bản thân chúng được tạo ra. Chắc chắn Allah đã tạo hóa ra chúng từ không là gì, chúng bất lực tự bảo vệ bản thân, không thể tự giúp mình được điều tốt đẹp, không có khả năng cứu người chết sống lại, không thể giết người đang sống và càng không thể phục sinh người được chôn trong mộ.
"Kemudian mereka mengambil sembahan-sembahan selain-Nya (untuk disembah), yang tidak menciptakan sesuatu apa pun, sementara mereka sendiri pun diciptakan dan tidak kuasa untuk (menolak) sesuatu kemudaratan dari dirinya dan tidak (pula untuk mengambil) sesuatu kemanfaatan dan tidak kuasa memati-kan, menghidupkan, dan tidak (pula) membangkitkan." (Al-Furqan: 3).
(3) Maksudnya, di antara yang sangat aneh dan bukti yang paling pasti atas kedunguan mereka dan kepicikan akal mereka, bahkan paling menunjukkan kepada kezhaliman dan kelancangan mereka kepada Rabb mereka adalah mereka mengangkat sem-bahan-sembahan yang sifatnya benar-benar berada pada puncak ketidakberdayaan, yaitu mereka (sembahan-sembahan itu) sama sekali tidak mampu menciptakan sesuatu apa pun, bahkan mereka sendiri adalah makhluk ciptaan, bahkan sebagian di antara sem-bahan-sembahan itu ada yang dibuat oleh tangan mereka (para penyembah itu)! ﴾ وَلَا يَمۡلِكُونَ لِأَنفُسِهِمۡ ضَرّٗا وَلَا نَفۡعٗا ﴿ "Dan tidak kuasa untuk (menolak) sesuatu kemudaratan dari dirinya dan tidak (pula untuk mengambil) sesuatu kemanfaatan," yakni kemanfaatan sedikit maupun banyak. Sebab kata (dharran dan naf`an. pent) berbentuk nakirah (indefinit noun) dalam bentuk nafi (kalimat negatif). ﴾ وَلَا يَمۡلِكُونَ مَوۡتٗا وَلَا حَيَوٰةٗ وَلَا نُشُورٗا ﴿ "Dan tidak kuasa mematikan, menghidupkan dan tidak (pula) membangkitkan." Maksudnya, menghidupkan kembali sesudah ke-matian.
Maka ketetapan akal sehat yang paling mendasar menyata-kan kebatilan dan kerusakan ketuhanan dari sembahan-sembahan tersebut, dan kerusakan akal orang-orang yang menjadikannya sebagai sembahan dan sekutu bagi Sang Pencipta semua makhluk tanpa persekutuan bagiNya dalam menciptakannya, yaitu (Pencipta) yang di TanganNya-lah manfaat, bahaya, pemberian (sesuatu) dan pencegahan(nya), yang menghidupkan, mematikan dan membang-kitkan kembali orang-orang yang ada di dalam kubur serta meng-himpun mereka pada Hari Kebangkitan.
Sesungguhnya Dia telah menciptakan bagi mereka dua tem-pat tinggal: tempat kesengsaraan, kehinaan dan hukuman bagi siapa saja yang menyembah sembahan selain Allah, dan tempat kemenangan, kebahagiaan dan kenikmatan abadi untuk siapa saja yang (hanya) menjadikan Allah semata sebagai sembahannya.
Setelah Allah memutuskan dengan dalil (argumen) yang pasti lagi sangat jelas kebenaran tauhid dan kebatilan lawannya (syirik), maka Allah menegaskan kebenaran kerasulan (Nabi Muhammad a. Pent.) dan kebatilan perkataan orang yang menentang dan membangkang terhadapnya, seraya berfirman,
Müşrikler, Allah'ı bırakıp küçük ya da büyük hiçbir şey yaratamayan bilakis kendileri yaratılmış olan ilahlar edindiler. Allah Teâlâ onları yoktan yaratmıştır. Onlar, kendilerinden zararı savamadıkları gibi kendileri için bir fayda da sağlayamazlar. Aynı şekilde onlar, dirileri öldürmeye ve ölüleri diriltip kabirlerinden çıkartmaya da güç yetiremezler.
The Foolishness of the Idolators
Allah tells us of the ignorance of the idolators in taking other gods instead of Allah, the Creator of all things, the One Who controls the affairs of all things; whatever He wills happens and whatever He does not will does not happen. In spite of that, they still worshipped others besides Him, idols who could not even create the wing of a gnat, but were themselves created. They could neither do harm nor bring benefit to themselves, so how could they do anything for their worshippers
وَلاَ يَمْلِكُونَ مَوْتاً وَلاَ حَيَـوةً وَلاَ نُشُوراً
(and possess no power (of causing) death, nor (of giving) life, nor of raising the dead.) means, they could not do any of that at all; that power belongs only to Allah, Who is the One Who gives life and death, and is the One Who will bring all people, the first and the last, back to life on the Day of Resurrection.
مَّا خَلْقُكُمْ وَلاَ بَعْثُكُمْ إِلاَّ كَنَفْسٍ وَحِدَةٍ
(The creation of you all and the resurrection of you all are only as (the creation and resurrection of) a single person) (31:28). This is like the Ayat;
وَمَآ أَمْرُنَآ إِلاَّ وَحِدَةٌ كَلَمْحٍ بِالْبَصَرِ
(And Our commandment is but one as the twinkling of an eye.) (54:50)
فَإِنَّمَا هِىَ زَجْرَةٌ وَحِدَةٌ - فَإِذَا هُم بِالسَّاهِرَةِ
(But it will be only a single Zajrah. When behold, they find themselves on the surface of the earth alive after their death.) (79:13-14)
فَإِنَّمَا هِىَ زَجْرَةٌ وَحِدَةٌ فَإِذَا هُمْ يَنظُرُونَ
(It will be a single Zajrah, and behold, they will be staring!) (37:19)
إِن كَانَتْ إِلاَّ صَيْحَةً وَحِدَةً فَإِذَا هُمْ جَمِيعٌ لَّدَيْنَا مُحْضَرُونَ
(It will be but a single Sayhah, so behold they will all be brought up before Us!) (36:53). He is Allah besides Whom there is no other God and besides Whom there is no other Lord. No one should be worshipped except Him because whatever He wills happens and whatever he does not will does not happen. He has no offspring nor progenitor, nor equal nor likeness nor rival nor peer. He is the One, the Self-Sufficient Master, Whom all creatures need, He begets not, nor was He begotten, and there is none co-equal or comparable unto Him.
Gli idolatri presero divinità, all'infuori di Allāh, che non creano nulla, né di piccolo né grande, anzi loro stessi sono stati creati: Allāh li ha creati dal nulla, e non sono in grado di respingere il male da loro stessi né di portare beneficio a loro stessi, e non possono far morire il vivo né riportare in vita il morto, e non possono far resuscitare i morti dalle loro tombe.
Instead of Allah, the idolaters adopted deities who cannot create anything small or large, but are themselves created. Verily, Allah created them from non-existence; they are unable to fend off any harm from themselves nor bring themselves any benefit, nor are they able to cause death to any living or give life to any dead, or raise the dead from their graves.
Sin embargo, los incrédulos adoran en lugar de a Al-lah a ídolos que no pueden crear nada, ni grande ni pequeño, sino que son ellos mismos creados. Verdaderamente, Al-lah los creó de la inexistencia, son incapaces de perjudicarse o beneficiarse a sí mismos, no pueden causar la muerte de ningún ser vivo, ni dar la vida a ningún muerto, ni mucho menos resucitarlos de sus tumbas.
Les polythéistes ont adopté des divinités autres qu’Allah qui ne sont pas capables de créer quoi que ce soit d’immense ou d’insignifiant alors que ces divinités ont-elles-mêmes été créées. Allah les a, en effet, fait exister à partir du néant. Elles sont incapables d’éloigner les nuisances et d’être utiles à elles-mêmes et n’ont pas le pouvoir de faire mourir ce qui est vivant, de faire vivre les morts ni de les ressusciter de leurs tombes.
3- Ama onlar, O’nun dışında hiçbir şey yaratamayan, aksine kendileri yaratılmış olan, kendi kendilerine bile zarar ve fayda veremeyen, öldürmeye, yaşatmaya ve (ölümden sonra) diriltmeye gücü yetmeyen birtakım ilâhlar edindiler.
3. En hayret edilecek ve onların kıt akıllı olduklarına dair en ileri delil, hatta onların zalimliklerine ve Rablerine karşı küstahlıklarına dair en açık delil, onların, bu nitelikteki birtakım varlıkları ilâhlar edinmeleridir. Zira bu ilâhlar, o derece acizdir ki hiçbir şeyi yaratmaya güçleri yetmez. Aksine onlar yaratılmıştır. Hatta bunların bir kısmını kendi elleriyle yapmışlardır. Bunlar, “kendi kendilerine bile” az ya da çok hiçbir “zarar ve fayda veremeyen” aciz varlıklardır. “öldürmeye, yaşatmaya ve (ölümden sonra) diriltmeye” güçleri de yetmez bu uydurma ilâhların. Aklın vereceği en açık hükümlerden biri, onların ilâhlıklarının batıl ve tutarsız olduğu, bunları ilâh kabul eden, diğer yaratıkları yaratan yüce yaratıcıya herhangi bir ortaklıkları olmadığı halde bunları O’na ortak kabul edenlerin akılsız olduklarıdır. Çünkü bu uydurma ilâhların Yüce Allah’a hiçbir ortaklıkları yoktur. Fayda sağlamak, zarar vermek, bağışlamak, alıkoymak sadece O’nun elindedir. Öldüren, hayat veren, kabirlerden diriltecek olan ve onları bir araya getirecek olan da yalnız O’dur. O; birisi, kendisiyle birlikte başka ilâh edinenlere ait olup bedbahtlık, rüsvaylık ve ibretlik ceza yurdu; diğeri ise kendisine ibadet eden kimselere ayırdığı kurtuluş, mutluluk ve ebedi nimetler yurdu olmak üzere iki yurt hazırlamıştır.
llah, kesin ve açık delil ile tevhidin doğruluğunu, onun zıttı olan şirkin de batıl olduğunu ortaya koyduktan sonra risaletin doğruluğunu, buna karşılık ona karşı çıkıp itiraz edenlerin iddialarının da batıl olduğunu ortaya koymak üzere şöyle buyurmaktadır:
Gumawa ang mga tagapagtambal bukod pa kay Allāh ng mga sinasambang hindi lumilikha ng anumang maliit o malaki samantalang sila ay nililikha sapagkat lumikha sa kanila si Allāh mula sa isang kawalan. Hindi sila nakakakaya sa pagtulak ng pinsala palayo sa mga sarili nila ni sa paghatak ng pakinabang para sa mga ito. Hindi sila nakakakaya sa pagbibigay-kamatayan sa isang buhay ni sa pagbibigay-buhay sa isang patay. Hindi sila nakakakaya sa pagbubuhay sa mga patay mula sa mga libingan ng mga ito.
Nagsabi ang mga tumangging sumampalataya kay Allāh at sa Sugo Niya: "Walang iba ang Qur'ān na ito kundi isang kasinungalingang nilikha-likha ni Muḥammad saka iniugnay niya ito kay Allāh bilang paninirang-puri. May tumulong sa kanya sa paglikha-likha nito na mga ibang tao." Ngunit gumawa-gawa ang mga tagatangging sumampalataya na ito ng isang sinabing bulaan sapagkat ang Qur'ān ay Salita ni Allāh, na hindi maaaring makagawa ang tao ni ang jinn ng tulad nito.
Orang-orang yang kafir kepada Allah dan Rasul-Nya berkata, "Al-Qur`ān ini tidak lain hanyalah kebohongan yang diada-adakan oleh Muhammad, lalu disandarkan secara dusta kepada Allah. Dalam pembuatannya dia dibantu oleh kaum yang lain." Sesungguhnya orang-orang kafir itu telah membuat-buat perkataan dusta lagi batil karena Al-Qur`ān adalah firman Allah dan bangsa manusia maupun jin tidak mungkin bisa mendatangkan kitab yang sepertinya.
Los que no creyeron en Al-lah y en Su Mensajero dijeron acerca del Corán: “Esto no es más que una mentira que el profeta Mujámmad ha inventado y blasfemado atribuyéndolo a Al‑lah. Otras personas también le han ayudado en su fabricación”. Estos incrédulos han hecho una declaración falsa, porque en el Corán están las palabras de Al-lah; es imposible para los humanos y los genios producir algo así.
"Dan orang-orang kafir berkata, 'Al-Qur`an ini tidak lain hanyalah kebohongan yang diada-adakan oleh Muhammad, dan dia dibantu oleh kaum yang lain.' Maka sungguh mereka telah berbuat suatu kezhaliman dan dusta yang besar. Dan mereka berkata, 'Dongengan-dongengan orang-orang dahulu, dimintanya supaya dituliskan, maka dongengan itu dibacakanlah kepadanya setiap pagi dan petang.' Katakanlah, 'Al-Qur`an itu diturunkan oleh (Allah) Yang mengetahui segala rahasia di langit dan bumi. Sesungguhnya Dia Maha Pengampun lagi Maha Penyayang'." (Al-Furqan: 4-6).
(4) Maksudnya, dan orang-orang yang kafir kepada Allah, yang kekafiran mereka telah memastikan mereka untuk mengata-kan tentang al-Qur`an dan Rasulullah, "Sesungguhnya al-Qur`an ini adalah kedustaan yang dibuat-buat oleh Muhammad, dan ke-bohongan yang diada-adakannya atas Nama Allah, dan dia ditolong oleh orang-orang lain untuk semua ini." Lalu Allah سبحانه وتعالى membantah mereka atas ungkapan itu, bahwa semua itu adalah sikap pembang-kangan mereka dan kelancangan mereka melakukan kezhaliman dan kedustaan besar yang tidak mungkin bisa masuk kepada akal sehat seseorang. Sebab, mereka adalah orang-orang yang sangat mengetahui kondisi Rasulullah a, kesempurnaan kejujurannya, amanahnya dan budi pekertinya yang sangat sempurna; dan bahwa tidak mungkin bagi Muhammad dan seluruh manusia membuat al-Qur`an yang merupakan perkataan yang paling mulia lagi paling tinggi; dan bahwa dia sama sekali tidak pernah berkumpul dengan siapa pun yang menolongnya untuk hal ini. ﴾ فَقَدۡ جَآءُو ﴿ "Maka sesungguhnya mereka telah berbuat," dengan perkataan seperti itu dengan ﴾ ظُلۡمٗا وَزُورٗا ﴿ "suatu kezhaliman dan dusta yang besar."
(5) Di antara bagian dari perkataan mereka berkenaan dengan hal di atas adalah, mereka mengatakan, 'Yang dibawa oleh Muhammad ini adalah ﴾ أَسَٰطِيرُ ٱلۡأَوَّلِينَ ٱكۡتَتَبَهَا ﴿ "dongengan-dongeng-an orang-orang dahulu, dimintanya supaya dituliskan." Maksudnya, ini adalah cerita orang-orang terdahulu dan dongeng mereka yang diterima dari mulut ke mulut dan dituturkan oleh setiap orang, lalu Muhammad minta supaya disalin; ﴾ فَهِيَ تُمۡلَىٰ عَلَيۡهِ بُكۡرَةٗ وَأَصِيلٗا ﴿ "maka dongengan itu dibacakanlah kepadanya setiap pagi dan petang." Perkataan mereka ini mencakup sejumlah dosa besar, yaitu:
- Tuduhan mereka terhadap Rasulullah a (yang merupakan manusia paling mulia lagi paling jujur di tengah-tengah mereka), dengan tuduhan dusta dan kebohongan besar.
- Pemberitaan yang mereka lakukan tentang al-Qur`an yang merupakan perkataan yang paling benar, paling agung lagi paling mulia ini, bahwasanya al-Qur`an adalah kedustaan dan kebohongan.
- Sesungguhnya dalam perkataan mereka tersirat ungkapan bahwa mereka mampu mendatangkan (perkataan) yang semisal al-Qur`an, dan bahwa makhluk yang sangat lemah dari segala sisi-nya mampu menyaingi Allah, Sang Pencipta nan Mahasempurna dari seluruh sisi, dengan salah satu sifatNya, yaitu kalam.
- Sesungguhnya jati diri Rasulullah a telah diketahui, dan mereka sangat mengetahui akan hal itu, yaitu bahwa dia tidak bisa menulis dan tidak pernah berkumpul dengan orang yang akan menuliskan untuknya, namun mereka telah mengklaim hal itu.
(6) Maka dari itu Allah membantah mereka dengan Firman-Nya, ﴾ قُلۡ أَنزَلَهُ ٱلَّذِي يَعۡلَمُ ٱلسِّرَّ فِي ٱلسَّمَٰوَٰتِ وَٱلۡأَرۡضِۚ ﴿ "Katakanlah, 'Al-Qur`an itu diturunkan oleh (Allah) Yang mengetahui segala rahasia di langit dan bumi." Maksudnya, al-Qur`an itu diturunkan oleh Allah yang pe-ngetahuanNya meliputi semua apa yang ada di langit dan bumi, dari yang tidak tampak dan yang nampak, dari yang jelas dan yang tersembunyi. (Ini) seperti FirmanNya,
﴾ وَإِنَّهُۥ لَتَنزِيلُ رَبِّ ٱلۡعَٰلَمِينَ 192 نَزَلَ بِهِ ٱلرُّوحُ ٱلۡأَمِينُ 193 عَلَىٰ قَلۡبِكَ لِتَكُونَ مِنَ ٱلۡمُنذِرِينَ 194 ﴿
"Dan sesungguhnya al-Qur`an ini benar-benar diturunkan oleh Rabb semesta alam, dia dibawa turun oleh ar-Ruh al-Amin (Jibril), ke dalam hatimu (Muhammad) agar kamu menjadi salah seorang di antara orang-orang yang memberi peringatan." (Asy-Syu'ara`: 192-194).
Sisi penegakan hujjah terhadap mereka (yang terkandung dalam ayat ini. Pent.) adalah bahwa yang telah menurunkan al-Qur`an ini adalah (Tuhan) yang ilmuNya meliputi segala sesuatu. Maka mustahil dan tidak masuk akal kalau seorang makhluk me-ngatakan atau mengada-adakan al-Qur`an ini, lalu mengatakan, "Ini berasal dari sisi Allah" padahal ia bukan dari sisiNya, lalu dia menghalalkan darah dan harta siapa saja yang menyalahinya, dan beranggapan bahwa Allah telah mengatakan hal itu kepadanya. Allah mengetahui segala sesuatu, maka dari itu Dia memberikan dukungan dan pertolongan kepadanya (Muhammad) dalam me-lawan musuh-musuhNya, serta menjadikannya dapat menguasai mereka dan negerinya. Maka tidak mungkin seseorang akan meng-ingkari al-Qur`an ini kecuali setelah dia mengingkari (luasnya) pengetahuan Allah. Ini sama sekali tidak pernah dikatakan oleh sekelompok anak cucu Adam, kecuali kaum filsafat Atheisme!
Dan juga, sesungguhnya penjelasan tentang ilmu Allah a yang meliputi segala sesuatu mengingatkan dan mendorong me-reka untuk merenungkan al-Qur`an; dan bahwa kalau saja mereka merenungkannya, tentu mereka akan melihat ilmu dan hukum-hukumNya yang membuktikan dengan jelas lagi pasti bahwasanya al-Qur`an ini tidak mungkin ada kecuali berasal dari Dzat yang Mengetahui yang ghaib dan yang nampak.
Sekalipun mereka mengingkari tauhid dan kerasulan, namun karena kelembutan Allah سبحانه وتعالى terhadap mereka, maka Dia tidak membiarkan mereka dan tidak membiarkan kezhaliman mereka, bahkan Dia menyeru dan mengajak mereka bertaubat dan ber-inabah (kembali) kepadaNya; dan Dia menjanjikan ampunan dan rahmat (kasih sayang) kepada mereka jika mereka bertaubat dan kembali (kepada Allah. Pent), seraya berfirman, ﴾ إِنَّهُۥ كَانَ غَفُورٗا ﴿ "Sesungguhnya Dia Maha Pengampun," maksudnya, sifatNya adalah memberikan ampunan kepada para pelaku kemaksiatan dan dosa apabila mereka melakukan sebab kausalitas ampunanNya, yaitu meninggalkan kedurhakaan dan bertaubat darinya; ﴾ رَّحِيمٗا ﴿ "lagi Maha Penyayang" terhadap mereka, di mana Dia tidak segera me-nimpakan hukumanNya terhadap mereka, padahal mereka telah melakukan perbuatan yang semestinya dibalas dengan hukuman; dan di mana pula Dia menerima taubat mereka setelah sebelumnya mereka berbuat maksiat; dan di mana pula Dia menghapus dosa-dosa mereka yang telah lalu, serta menerima kebaikan-kebaikan mereka, dan di mana pula Dia mengembalikan orang yang kembali kepadaNya setelah dia terlantar, dan orang yang menghadap kepa-daNya setelah sebelumnya dia berpaling dariNya kepada kondisi orang-orang yang patuh dan berinabah kepadaNya.
4- Kâfirler:“Bu, ancak onun uydurduğu bir yalandır. Başka bir topluluk da bu konuda ona yardım etmiştir.” dediler. Gerçekten onlar zalim oldular ve yalan bir iddiada bulundular.
5- Ve dediler ki:“Bu, öncekilerin efsaneleridir. Onları başkalarına yazdırmıştır ve sabah akşam onlar kendisine okunmaktadır.”
6- De ki:“Onu göklerde ve yerde olan gizlilikleri bilen Allah indirmiştir. Şüphesiz O, çok bağışlayıcıdır, pek merhametlidir.”
4. Yani Allah’ı inkâr eden kâfirler, küfürlerinin bir gereği olarak Kur’ân ve Rasûl hakkında şunları söylediler:“Bu Kur’an, Muhammed’in düzüp uydurduğu bir yalandır. O, bunu uydurup Allah’a isnat etmiştir. Bunu yapmak için de bu hususta başka birtakım kimseler de ona yardımcı olmuştur.” Allah, onların bu iddialarını şöyle reddetmektedir: Onların bu karşı çıkışları, bile bile hakka karşı kibirlenmektir. Zulme ve yalan söylemeye kalkışmaktır. Çünkü, Allah Rasûlünün halini, doğruluğunun kemalini, ne derecede emin olduğunu, çok iyi bir kimse olduğunu, onun da diğer tüm insanların da en üstün ve en değerli söz olan bu Kur’ân-ı Kerim’in benzerini asla meydana getiremeyeceğini, onun bu hususta kendisine yardımcı olmak üzere hiçbir kimseyle bir araya gelmediğini insanlar arasında en iyi bilenler onlardır. Bu yüzden onların bu iddialarının akla sığması mümkün değildir. Onlar, bu sözleriyle gerçekten haksızlık edip zalim oldular. Aslı astarı bulunmayan, yalan bir iddiada bulundular.
5. Onların Kur'ân hakkındaki sözleri arasında şunlar da vardır: Muhammed’in getirmiş olduğu bu Kitap “öncekilerin efsaneleridir. Onları başkalarına yazdırmıştır.” Yani bu, dilden dile dolaşan, herkesin aktarıp durduğu ve Muhammed’in de yazdırdığı öncekilere ait hikayeler ve masallardır, “ve sabah akşam onlar kendisine okunmaktadır.” Onların bu sözleri birkaç büyük ve asılsız iddiayı içermektedir:
1- Evvela insanların en iyisi, en doğru sözlüsü olan Allah Rasûlünü yalancılıkla ve Allah’a karşı cüretkârlıkla itham etmektedirler.
2- Sözlerin en doğrusu, en büyüğü ve en değerlisi olan bu Kur’ân-ı Kerîm’in yalan ve iftira olduğunu söylemektedirler.
3- Bu iddiaları, onların Kur'ân’ın benzeri bir söz söyleyebilecekleri ve her açıdan eksik olan insanın, her bakımdan kamil olan Yaratıcı’ya sıfatlarından birisi olan kelam sıfatında denk olduğu anlamını içermektedir.
4- Allah Rasûlünün durumu onlar tarafından bilinmekteydi. Onu en iyi bilenler onlardı. Ve onlar bilirlerdi ki o, yazmayı bilen birisi değildi. Kendisi için bir şeyler yazan kimselerle de bir araya gelmemişti. Onlar, herhangi bir dayanakları bulunmaksızın böyle bir iddiada bulunmuşlardı. Bundan dolayı Allah, onların iddialarını reddetmek üzere şöyle buyurmaktadır:
6. “De ki: Onu göklerde ve yerde olan gizlilikleri bilen Allah indirmiştir.” Yani bu Kitabı ilmiyle göklerde ve yerde bulunan her bir şeyi, görüneni ve görünmeyeni, gizliyi ve açığı bilen indirmiştir. Bir başka yerde Yüce Allah şöyle buyurmaktadır:“Muhakkak bu, âlemlerin Rabbinin indirdiğidir. Onu uyarıcılardan olasın diye kalbinin üzerine Ruhu’l-Emin indirdi.”(eş-Şuara, 192-194) Bu buyrukta onlara karşı getirilen delilin açıklaması şöyledir: Bu Kitabı indirenin ilmi her şeyi kuşatmıştır. Dolayısıyla herhangi bir yaratılmışın bu Kur’ân-ı Kerîm’i uydurup Allah’a isnat etmesi ve Allah tarafından gönderilmediği halde:“Bu Allah’tandır”, demesi imkânsızdır. Buna dayanarak kendisine muhalefet edenlerin kanlarını ve mallarını helâl sayması, üstelik bunu Yüce Allah’ın kendisine emrettiğini iddia etmesine imkân yoktur. Çünkü Allah her şeyi bilir. Diğer taraftan O, bu kulunu desteklemekte ve düşmanlarına karşı ona yardım etmektedir. Onlara ve ülkelerine onu hakim kılmaktadır. Ona bu imkânları vermektedir. O halde bir kimsenin, Allah’ın ilmini inkâr etmedikçe bu Kur’ân-ı Kerîm’i inkâr etmesine imkân yoktur. Allah’ın ilmini ise Ademoğulları içinde materyalist (Dehri) filozoflar dışında inkâr eden hiçbir fırka yoktur. Aynı şekilde Yüce Allah’ın her şeyi kuşatan ilminin söz konusu edilmesi, bu Kur’ân-ı Kerîm’e dikkatlerini çekmekte ve onun üzerinde iyice düşünmeye teşvik etmektedir. Çünkü onlar, Kur’ân-ı Kerîm üzerinde gereği gibi düşünecek olurlarsa orada Yüce Allah’ın ilminden ve hükümlerinden öyle şeyler görürler ki bunlar, o Kitabın ancak gizliyi de açığı da bilen Allah tarafından geldiğini onlara ispatlar.
nların tevhid ve risaleti inkâr etmesine rağmen Allah'ın, onları zulümleriyle başbaşa bırakmaması da Allah’ın lütfunun bir tecellisidir. Aksine O, onları tevbeye ve kendisine dönüşe davet etmiş ve tevbe edip döndükleri takdirde de şu buyruğuyla mağfiret ve rahmet vaadinde bulunmuştur:“Şüphesiz O, çok bağışlayıcıdır, pek merhametlidir.” Yani O, günah ve suç işleyenleri mağfirete nail olmanın sebepleri olan masiyetlerinden dönüp tevbeyi yerine getirdiklerinde bağışlayıp affetme sıfatına sahiptir. Onlara karşı çok merhametlidir. Çünkü cezalandırılmaları gerektiren işleri yapmakla birlikte onları hemen cezalandırmaz ve masiyetlerden sonra tevbelerini kabul eder. Geçmiş günahlarını siler, iyiliklerini de kabul eder. Kendisinden kaçmış olanları, yüz çevirdikten sonra kendisine yönelenleri, itaatkârların ve kendisine dönenlerin makamına yüseltir.
And those who disbelieved in Allah and His Messenger said: “This Qur’ān is nothing but a lie which Muhammad has fabricated and blasphemously attributed to Allah. Other people have also helped him in its fabrication”. These disbelievers themselves have made a false statement, because the Qur’ān is the speech of Allah; it is impossible for humans and jinn to come up anything like it.
What the Disbelievers said about the Qur'an
Allah tells us about the foolishness of the disbelievers' ignorant minds, when they said about the Qur'an:
إِنْ هَـذَا إِلاَّ إِفْكٌ
(This is nothing but a lie), meaning an untruth.
افْتَرَاهُ
(that he has invented,) meaning the Prophet .
وَأَعَانَهُ عَلَيْهِ قَوْمٌ ءَاخَرُونَ
(and others have helped him in it.) means, he asked other people to help him compile it. So Allah said:
فَقَدْ جَآءُوا ظُلْماً وَزُوراً
(In fact, they have produced an unjust wrong and a lie.) meaning, they are the ones who are telling a lie, and they know that it is false, for their own souls know that what they are claiming is not true.
وَقَالُواْ أَسَـطِيرُ الاٌّوَّلِينَ اكْتَتَبَهَا
(And they say: "Tales of the ancients which he has written down...") meaning, the ancients wrote them down, and he has copied it.
فَهِىَ تُمْلَى عَلَيْهِ
(and they are dictated to him) means, they are read or recited to him.
بُكْرَةً وَأَصِيلاً
(morning and afternoon. ) at the beginning and end of the day. Because this idea is so foolish and is so patently false, everyone knows that it is not true. It is known through Mutawatir reports and is a common fact that Muhammad ﷺ the Messenger of Allah never learned to read or write, either at the beginning or the end of his life. He grew up among them for approximately forty years, from the time he was born until the time when his mission began. They knew all about him, and about his honest and sound character and how he would never lie or do anything immoral or bad. They even used to call him Al-Amin (the Trustworthy One) from a young age, until his mission began, because they saw how truthful and honest he was. When Allah honored him with that which He honored him, they declared their enmity towards him and came up with all these accusations which any reasonable person would know he was innocent of. They were not sure what to accuse him of. Sometimes they said that he was a sorcerer, at other times they would say he was a poet, or crazy, or a liar. So Allah said:
انْظُرْ كَيْفَ ضَرَبُواْ لَكَ الاٌّمْثَالَ فَضَلُّواْ فَلاَ يَسْتَطِيعْونَ سَبِيلاً
(See what examples they have put forward for you. So they have gone astray, and never can they find a way.) (17:48) In response to their stubbornness, Allah says here:
قُلْ أَنزَلَهُ الَّذِى يَعْلَمُ السِّرَّ فِى السَّمَـوَتِ وَالاٌّرْضِ
(Say: "It has been sent down by Him Who knows the secret of the heavens and the earth".) meaning, He has revealed the Qur'an which includes true information about the earlier and later generations, information which concurs with the realities of the past and future.
الَّذِى يَعْلَمُ السِّرَّ
(Who knows the secret) means, Allah is the One Who knows the unseen in the heavens and on the earth; He knows their secrets just as He knows what is visible therein.
إِنَّهُ كَانَ غَفُوراً رَّحِيماً
(Truly, He is Oft-Forgiving, Most Merciful.) This is an invitation to them to repent and turn back to Allah, telling them that His mercy is vast and His patience is immense. Whoever repents to Him, He accepts his repentance. Despite all their lies, immorality, falsehood, disbelief and stubbornness, and saying what they said about the Messenger and the Qur'an, He still invites them to repent and give up their sin, and to come to Islam and true guidance. This is like the Ayat:
لَّقَدْ كَفَرَ الَّذِينَ قَالُواْ إِنَّ اللَّهَ ثَـلِثُ ثَلَـثَةٍ وَمَا مِنْ إِلَـهٍ إِلاَّ إِلَـهٌ وَحِدٌ وَإِن لَّمْ يَنتَهُواْ عَمَّا يَقُولُونَ لَيَمَسَّنَّ الَّذِينَ كَفَرُواْ مِنْهُمْ عَذَابٌ أَلِيمٌ - أَفَلاَ يَتُوبُونَ إِلَى اللَّهِ وَيَسْتَغْفِرُونَهُ وَاللَّهُ غَفُورٌ رَّحِيمٌ
(Surely, disbelievers are those who said: "Allah is the third of the three." But there is no god but One God. And if they cease not from what they say, verily, a painful torment will befall on the disbelievers among them. Will they not turn with repentance to Allah and ask His forgiveness For Allah is Oft-Forgiving, Most Merciful.) (5:73-74)
إِنَّ الَّذِينَ فَتَنُواْ الْمُؤْمِنِينَ وَالْمُؤْمِنَـتِ ثُمَّ لَمْ يَتُوبُواْ فَلَهُمْ عَذَابُ جَهَنَّمَ وَلَهُمْ عَذَابُ الْحَرِيقِ
(Verily, those who put into trial the believing men and believing women, and then do not turn in repentance, then they will have the torment of Hell, and they will have the punishment of the burning Fire.) (85:10) Al-Hasan Al-Basri said: "Look at this kindness and generosity! They killed His friends and He is calling them to repentance and mercy."
Coloro che non credono in Allāh e nel suo Messaggero dissero: "Questo Corano non è altro che una menzogna inventata da Muħammed che ha falsamente attribuito ad Allāh, e altre persone lo hanno aiutato a inventarlo". Questi miscredenti hanno affermato parole false e vane: Il Corano è Parola di Allāh, e nessun essere umano né Jinn è in grado di presentarne uno simile.
Ceux qui mécroient en Allah et en Son Messager disent: Ce Coran n’est qu’un tissu de mensonges inventé par Muħammad, aidé par d’autres personnes, qui l’attribue faussement à Allah. Ces mécréants profèrent assurément de fausses paroles à l’encontre d’Allah, car le Coran est Sa parole et aucun être humain ni aucun djinn ne pourront en produire de semblable.
Và nhóm người phủ nhận Allah và Thiên Sứ của Ngài nói: "Qur'an này chẳng qua chỉ là một lời bịa đặt do chính Muhammad cộng tác với nhóm người nào đó sáng tác ra rồi đổ thừa cho Allah." Nhưng chính nhóm người vô đức tin này mới là nhóm bịa ra những điều ngụy tạo, bởi Qur'an thật sự là lời phán của Allah không con người hay tên Jinn nào có thể viết ra lời tương tự.
Krivovjerni, koji ne vjeruju u Allaha i Poslanika, govore: “Kur’an je puka laž koju je izmislio Muhammed, a u čemu mu pomažu neki drugi ljudi.” Oni laži iznose. Časni je Kur’an Allahov govor, ni ljudi ni džini ne mogu donijeti nešto slično njemu.
Allah'ı ve resulüne iman etmeyip, kafir olanlar: "Bu Kur'an; Muhammed'in bir iftira olarak uydurduğu ve Allah'a nispet ettiği bir yalandan başka bir şey değildir. Bunu uydurmak hususunda başka insanlar da ona yardım etmiştir." dediler. Bu kâfirler; batıl bir söz olarak iftira attılar. Kur'an, Allah'ın kelamıdır. Bir insanın yahut bir cinin, onun bir benzerini getirmesi mümkün değildir.
Kur'an'ı yalanlayan bu kimseler yine şöyle dediler: "Kur'an; Muhammed'in öncekilerden aktardığı, masallardır ve bu; (Kur'an) gündüzün başında ve sonunda ona okunmaktadır." dediler.
Aquellos que rechazan el Corán dijeron: “El Corán es un cuento vano que nuestros ancestros solían contar, Mujámmad los ha copiado. Le es dictado por la mañana y por la tarde”.
Ces gens qui rejettent le Coran disent: Le Coran est fait de légendes anciennes et de faussetés des peuples du passé que Muħammad recopie pendant qu’on les lui dicte tout au long de la journée.
Orang-orang yang mendustakan Al-Qur`ān itu berkata, "Al-Qur`ān hanyalah dongeng-dongeng batil orang-orang dahulu yang diminta oleh Muhammad supaya dituliskan, lalu dongeng itu dibacakan kepadanya setiap pagi dan petang."
Và nhóm người phủ nhận Qur'an đã nói: Qur'an chỉ là những câu chuyện cổ tích, những mẫu chuyện ngụ ngôn được ghi chép lại, ai đó đã đọc cho Muhammad nghe vào mỗi sáng và mỗi chiều.
And these rejecters of the Qur’ān said, “The Qur’ān is vain tales of the previous people which they used to record; Muhammad has copied them. They are recited to him throughout the day”.
Dissero questi rinnegatori del Corano: "Il Corano è un racconto degli antichi ed è parte delle menzogne che scrivevano. Muħammed lo ha copiato, e gli viene recitato all'inizio del giorno e al suo termine".
Oni koji poriču slavni Kur’an također govore: “To su prazne, nakićene priče zapisane u knjigama naroda drevnih – ispisao ih je Muhammed, pa mu se kazuju ujutro i navečer.”
Nagsabi ang mga tagapagpasinungaling na ito sa Qur'ān: "Ang Qur'ān ay ang mga pag-uusap ng mga sinauna at ang isinatitik nila na mga kabulaanan. Nangopya ng mga ito si Muḥammad – basbasan siya ni Allāh at batiin ng kapayapaan – saka ang mga ito ay binabasa sa kanya sa simula ng maghapon at sa wakas nito."
Those who denied the truth used to denigrate the Quran as a false testament, but in fact the target of their allegation was the Prophet Muhammad. The Prophet appeared to them as an ordinary man. They were unable to understand how an ordinary man could be the possessor of an extraordinary Book. The Quran touches upon various topics of a historical, psychological and social nature, etc., but no factual error has ever been pointed out in it. This proves that the Quran was authored by a Being who is aware of the secrets of the universe to the fullest extent. Had it not been so, the Quran also would have been full of mistakes—as are found in other man-made books. This fact in itself is the greatest argument in favour of the Quran being a Book of God. Those who make baseless statements against the Quran, are indulging in undue bravado. Such people will definitely be seized upon by God. However, if they come back to the right path, it is not God’s way to take revenge after their repentance. God looks at the individual’s present and not his past.
Katakanlah -wahai Rasul- kepada orang-orang yang mendustakannya tersebut, "Al-Qur`ān itu diturunkan oleh Allah yang mengetahui segala sesuatu di langit dan di bumi, ia bukanlah kitab yang diada-adakan oleh Muhammad sebagaimana yang kalian tuduhkan." Lalu Allah berfirman menganjurkan mereka untuk bertobat, "Sesungguhnya Allah Maha Pengampun lagi Maha Penyayang terhadap hamba-hamba-Nya yang bertobat kepada-Nya."
Commentary
From this point onward the objections raised by infidels and polytheists against the Holy Qur'an and the prophethood of the Holy Prophet ﷺ are related together with the answers to those objections.
The first objection was that the Qur'an was not a revealed book from Allah Ta’ ala, but has been compiled from the old stories and narrations by the Jews and Christians which have been reduced into writing by the Companions of the Holy Prophet ﷺ ، since he himself was illiterate and could not write. And because he could not read or write, he would get them read out to him day and night, so that he could remember them by heart, then he would repeat them before people and claim that he had received that revelation from Allah Ta’ ala.
The answer to this objection was given by the Holy Qur’ an قُلْ أَنزَلَهُ الَّذِي يَعْلَمُ السِّرَّ فِي السَّمَاوَاتِ وَالْأَرْضِ , that is (Say, "It is sent down by the One who knows the secret in the heavens and the earth - 25:6).
The essence of this answer is that the Qur'an itself is an evidence to the fact that it is the Divine message from Him who is Omniscient and who knows fully well all the secrets of the Heavens and the earth. This is why Qur'an is a miraculous Message, and the whole world is challenged to bring out a Surah or even a verse to match it, if its divine origin is refused. This was a challenge to a people - the Arabs - who were well known for their literary proficiency and art of expression, and for whom composition of a piece of literature was not a problem. But they too did not dare to attempt to compose something similar to Qur’ an. Although they were willing to sacrifice all their material wealth for opposing the Holy Prophet ﷺ in his mission, so much so that they were willing to sacrifice even their children and their own lives to counter the Holy Prophet ﷺ mission and message, but they dared not attempt to compose a passage similar to a Surah of the Qur'an.
This is a clear proof of the fact that it is not a work of a human being. Otherwise other people could also have composed passages similar to Qur'an. Therefore, it is definitely the revelation from Allah Ta ala. Apart from the beauty of expression and language, the Book also excels in its meanings. The multifarious subjects it covers can only be dealt by One who knows everything whether hidden or exposed. This subject has been dealt with in detail in the first volume of Ma’ ariful Qur'an.
Sabihin mo, O Sugo, sa mga tagapagpasinungaling na ito: "Nagpababa ng Qur'ān si Allāh na nakaaalam sa bawat bagay sa mga langit at lupa. Hindi ito nilikha-likha gaya ng inakala ninyo." Pagkatapos nagsabi siya habang nagpapaibig sa kanila sa pagbabalik-loob: "Tunay na si Allāh ay Mapagpatawad sa sinumang nagbalik-loob kabilang sa mga lingkod Niya, Maawain sa kanila."
Allahov Poslaniče, obrati se mekanskim nevjernicima poricateljima: “Časni Kur’an objavio je Onaj Koji Svojim znanjem obuhvata sve što se nalazi na nebesima i na Zemlji, te nije izmišljen, kao što to vi tvrdite.” Zatim je Allah, džellešanuhu, potičući na pokajanje kazao da mnogo prašta onima koji se kaju i da je samilostan spram njih.
Hãy nói - hỡi Thiên Sứ - với nhóm người phủ nhận: Qur'an được Allah, Đấng thấu hiểu hết mọi chi tiết của các tầng trời và trái đất thiên khải, không do bất cứ ai sáng tác như các ngươi đã xảo ngôn. Sau đó Allah khuyến khích họ bằng sự hối cải: Quả thật Allah rất nhân từ đối với ai biết ăn năn trong đám nô lệ của Ngài và Ngài luôn thương xót họ.
Ô Messager, dis à ces dénégateurs: Ce Coran a été révélé par Allah, Celui qui connaît toute chose se trouvant dans les Ceux et sur Terre, et n’a pas été inventé comme vous le prétendez. Puis Allah leur dit afin de les inciter à se repentir: Allah pardonne à ceux de Ses serviteurs qui se repentent et leur fait miséricorde.
O Messenger! Say to these rejecters: The Qur’ān was revealed by Allah, Who knows of everything in the heavens and earth. It is not made up as you think it to be. Indeed, Allah Forgiving of those of His servants who repent, and is merciful to them.
Di', o Messaggero, a coloro che rinnegano: “Il Corano è stato rivelato da Allāh, Colui che conosce tutto ciò che vi è nei cieli e in terra, e non è inventato come affermate”. Poi disse, incoraggiandoli al pentimento: "In verità, Allāh perdona i Suoi sudditi pentiti, ed è Misericordioso con loro."
Ey Resul! O yalanlayanlara de ki: "Kur'an'ı, göklerde ve yerdeki her şeyi bilen Yüce Allah indirmiştir. O, sizin iddia ettiğiniz gibi uydurulmuş değildir." Ardından Yüce Allah, onları tövbeye davet ederek şöyle buyurmuştur: "Allah, kullarından tövbe edenleri çokça bağışlayandır, onlara karşı çokça merhametlidir."
Mensajero, diles: “El Corán fue revelado por Al-lah, Quien conoce lo oculto en los cielos y en la Tierra. No fue inventado por Mujámmad como creen. De hecho, Al-lah perdona a aquellos de entre Sus siervos que se arrepienten y es misericordioso con ellos.
"Dan mereka berkata, 'Mengapa Rasul ini memakan makanan dan berjalan di pasar-pasar. Mengapa tidak diturunkan kepada-nya seorang malaikat agar malaikat itu memberikan peringatan bersama-sama dengannya, atau (mengapa tidak) diturunkan kepa-danya perbendaharaan, atau (mengapa tidak) ada kebun baginya, yang dia dapat makan dari (hasil)nya.' Dan orang-orang yang zhalim itu berkata, 'Kamu sekalian tidak lain hanyalah mengikuti seorang lelaki yang terkena sihir.' Perhatikanlah, bagaimana me-reka membuat perumpamaan-perumpamaan tentang kamu, lalu sesatlah mereka. Mereka tidak sanggup (mendapatkan) jalan. Ma-hasuci (Allah) Yang jika Dia menghendaki, niscaya dijadikanNya bagimu yang lebih baik dari yang demikian, (yaitu) surga-surga yang mengalir sungai-sungai di bawahnya, dan dijadikanNya (pula) untukmu istana-istana. Bahkan mereka mendustakan Hari Kiamat. Dan Kami sediakan neraka yang menyala-nyala bagi siapa yang mendustakan Hari Kiamat. Apabila neraka itu melihat mereka dari tempat yang jauh, mereka mendengar kegeramannya dan suara nyalanya. Dan apabila mereka dilemparkan ke tempat yang sempit di neraka itu dengan dibelenggu, mereka di sana mengharapkan kebinasaan. (Akan dikatakan kepada mereka), 'Janganlah kamu mengharapkan satu kebinasaan saja, melainkan harapkanlah kebinasaan yang banyak'." (Al-Furqan: 7-14).
(7) Ini bagian dari celotehan kaum yang mendustakan Rasulullah, [yang dengannya] mereka mencela risalahnya, yaitu: Mereka menolaknya dengan (mengatakan:) kenapa dia (rasul itu) bukan seorang malaikat, atau seorang raja atau dibantu oleh malai-kat, seraya berkata, ﴾ مَالِ هَٰذَا ٱلرَّسُولِ ﴿ "Mengapa Rasul ini," maksudnya mengapa orang yang mengklaim sebagai rasul ini, sebagai ung-kapan ejekan dan perolok-olokan mereka, ﴾ يَأۡكُلُ ٱلطَّعَامَ ﴿ "memakan makanan," padahal ini merupakan salah satu ciri manusia biasa. Kenapa dia bukan seorang malaikat yang tidak makan makanan dan tidak butuh kepada segala sesuatu yang dibutuhkan oleh ma-nusia, ﴾ وَيَمۡشِي فِي ٱلۡأَسۡوَاقِ ﴿ "dan berjalan di pasar-pasar," untuk berjual beli. Ini semua, menurut klaim mereka tidak pantas terjadi pada orang yang menjadi seorang rasul. Padahal Allah سبحانه وتعالى telah berfirman,
﴾ وَمَآ أَرۡسَلۡنَا قَبۡلَكَ مِنَ ٱلۡمُرۡسَلِينَ إِلَّآ إِنَّهُمۡ لَيَأۡكُلُونَ ٱلطَّعَامَ وَيَمۡشُونَ فِي ٱلۡأَسۡوَاقِۗ ﴿
"Dan Kami tidak mengutus rasul-rasul sebelummu, melainkan mereka memakan makanan dan berjalan di pasar-pasar." (Al-Furqan: 20).
﴾ لَوۡلَآ أُنزِلَ إِلَيۡهِ مَلَكٞ ﴿ "Mengapa tidak diturunkan kepadanya seorang malaikat," maksudnya, kenapa dia tidak diturunkan bersama se-orang malaikat yang membantu dan menolongnya, ﴾ فَيَكُونَ مَعَهُۥ نَذِيرًا ﴿ "agar malaikat itu memberikan peringatan bersama-samanya," menurut anggapan mereka, dia tidak cukup (memadai) untuk mengemban kerasulan, dan bukan pada taraf kemampuan dan kekuatannya untuk menjalankan tugas kerasulan itu.
(8) ﴾ أَوۡ يُلۡقَىٰٓ إِلَيۡهِ كَنزٌ ﴿ "Atau (mengapa tidak) diturunkan kepada-nya perbendaharaan," maksudnya, harta yang berlimpah yang diper-oleh tanpa susah payah, ﴾ أَوۡ تَكُونُ لَهُۥ جَنَّةٞ يَأۡكُلُ مِنۡهَاۚ ﴿ "atau (mengapa tidak) ada kebun baginya, yang dia dapat makan dari (hasil)nya" sehingga dengannya dia tidak perlu pergi ke pasar-pasar untuk mencari rizki. ﴾ وَقَالَ ٱلظَّٰلِمُونَ ﴿ "Dan orang-orang yang zhalim itu berkata" yaitu mereka yang kezhalimannya telah menyeret mereka untuk mengatakan perkataan tersebut, tanpa ada ketidakjelasan keran-cuan dari mereka, ﴾ إِن تَتَّبِعُونَ إِلَّا رَجُلٗا مَّسۡحُورًا ﴿ "Kamu sekalian tidak lain hanyalah mengikuti seorang lelaki yang terkena sihir." Demikian mereka mengatakan, padahal mereka sungguh benar-benar mengetahui kesempurnaan akalnya, indahnya tutur katanya, dan kebersihan-nya dari semua celaan.
(9) Oleh karena perkataan-perkataan yang berasal dari mereka itu sangat mengherankan sekali, maka Allah berfirman, ﴾ ٱنظُرۡ كَيۡفَ ضَرَبُواْ لَكَ ٱلۡأَمۡثَٰلَ ﴿ "Perhatikanlah, bagaimana mereka membuat perumpamaan-perumpamaan tentang kamu," yaitu: Kenapa dia tidak menjadi seorang malaikat dan terhapus darinya semua ciri khas kemanusiaan, atau ada seorang malaikat bersamanya karena dia tidak sanggup menerima apa yang dia katakan, atau diturunkan untuknya harta kekayaan, atau dia diberi sepetak kebun yang mencukupinya hingga tidak perlu pergi ke pasar, atau dia adalah seorang yang terkena sihir.
﴾ فَضَلُّواْ فَلَا [يَسۡتَطِيعُونَ] سَبِيلٗا ﴿ "Lalu sesatlah mereka, sehingga mereka tidak sanggup [mendapatkan] jalan[27]." Mereka mengatakan perkataan-perkataan yang kontradiksi, semua merupakan kebodohan, ke-sesatan dan kepicikan, tidak ada secuil hidayah pun terkandung di dalamnya, bahkan tidak ada sedikit pun dari sebagian darinya suatu syubhat yang dapat mencemari kerasulan. Hanya dengan sekedar memperhatikan dan merenungkannya saja sudah pasti orang yang berakal memastikan kepalsuannya, dan cukuplah dia yang memberikan sanggahannya. Oleh karena itu, Allah memerin-tahkan untuk memperhatikan dan mencermatinya dan memikirkan, apakah perkataan mereka itu mengharuskan sikap abstain dari memastikan kerasulan dan kejujuran Rasulullah a?
(10) Maka dari itu, Allah menginformasikan bahwasanya Dia Mahakuasa memberimu kebaikan yang berlimpah ruah di dunia, seraya berfirman, ﴾ تَبَارَكَ ٱلَّذِيٓ إِن شَآءَ جَعَلَ لَكَ خَيۡرٗا مِّن ذَٰلِكَ ﴿ "Mahasuci Dzat Yang jika Dia menghendaki, niscaya dijadikanNya bagimu yang lebih baik dari yang demikian," maksudnya, yang lebih baik dari apa yang telah mereka katakan. Kemudian Allah menafsirkannya de-ngan FirmanNya, ﴾ جَنَّٰتٖ تَجۡرِي مِن تَحۡتِهَا ٱلۡأَنۡهَٰرُ وَيَجۡعَل لَّكَ قُصُورَۢا ﴿ "(Yaitu) surga-surga yang mengalir sungai-sungai di bawahnya, dan dijadikanNya (pula) untukmu istana-istana" yang menjulang tinggi penuh hiasan. Jadi, kekuasaan dan kehendakNya tidak terbatas pada masalah itu. Akan tetapi, ketika dunia di sisi Allah سبحانه وتعالى benar-benar sangat jauh dan hina, maka Allah mengaruniakan kepada para waliNya dan para rasulNya sebagian darinya sesuai dengan tuntutan kebijak-sanaanNya. Sedangkan usulan musuh-musuh mereka, yaitu kenapa para rasul tidak diberi karunia rizki dunia yang banyak adalah kezhaliman dan kelancangan.
(11) Ketika perkataan-perkataan yang mereka ucapkan itu sudah sangat jelas merusak, maka Allah menginformasikan bahwa sesungguhnya ucapan-ucapan tersebut tidak muncul dari mulut mereka untuk mencari kebenaran ataupun untuk mengikuti petun-juk, melainkan, sebenarnya ia keluar dari mulut mereka sebagai sikap keras kepala, zhalim dan pendustaan terhadap kebenaran. Dari itulah mereka mengutarakan apa yang ada di dalam hati me-reka itu. Oleh sebab itu, Allah berfirman, ﴾ بَلۡ كَذَّبُواْ بِٱلسَّاعَةِۖ ﴿ "Bahkan mereka mendustakan Hari Kiamat." Orang yang mendustakan lagi keras kepala yang tidak mempunyai niat untuk mengikuti kebe-naran itu, maka tidak ada jalan untuk memberinya hidayah, dan tidak ada gunanya mendebatnya. Baginya hanya satu jalan, yaitu turunnya azab terhadapnya. Maka dari itu Allah berfirman, ﴾ وَأَعۡتَدۡنَا لِمَن كَذَّبَ بِٱلسَّاعَةِ سَعِيرًا ﴿ "Dan Kami telah sediakan neraka yang menyala-nyala bagi siapa yang mendustakan Hari Kiamat," yaitu, api yang sangat besar yang nyalanya menjulang, yang keadaannya sangat geram terhadap penghuninya serta gemuruh nyalanya amat dahsyat.
(12) ﴾ إِذَا رَأَتۡهُم مِّن مَّكَانِۭ بَعِيدٖ ﴿ "Apabila neraka itu melihat mereka dari tempat yang jauh," yakni, sebelum mereka sampai kepadanya dan sebelum neraka itu sampai kepada mereka, ﴾ سَمِعُواْ لَهَا تَغَيُّظٗا ﴿ "mereka mendengar kegeramannya" terhadap mereka ﴾ وَزَفِيرٗا 12 ﴿ "dan suara nyalanya," menyebabkan dada mereka berdebar dan hati mereka remuk, dan hampir saja setiap orang dari mereka mati karena ke-takutan terhadapnya. Neraka itu sangat murka terhadap mereka karena murka Allah Sang Penciptanya; dan kobarannya pun makin menjulang tinggi karena beratnya kekufuran dan kejahatan mereka.
(13) ﴾ وَإِذَآ أُلۡقُواْ مِنۡهَا مَكَانٗا ضَيِّقٗا مُّقَرَّنِينَ ﴿ "Dan apabila mereka dilempar-kan ke tempat yang sempit di neraka itu dengan dibelenggu" maksudnya, saat mereka diazab, sedang mereka berada di tengah-tengah neraka berkumpul di suatu tempat, antara kesempitan tempat itu dan ber-desak-desaknya para penghuni, dalam keadaan mereka dibelenggu dengan rantai dan belenggu. Lalu ketika mereka telah tiba ke tempat yang mencelakakan itu dan mereka ditawan dalam penawanan yang terburuk, maka ﴾ دَعَوۡاْ هُنَالِكَ ثُبُورٗا ﴿ "mereka di sana mengharapkan kebinasaan," maksudnya mereka mendoakan kebinasaan, kehinaan dan kekejian terhadap diri mereka sendiri, dan mereka menyadari bahwasanya mereka adalah manusia zhalim lagi melampaui batas. Allah telah berlaku adil terhadap mereka di mana Dia telah menem-patkan mereka berdasarkan amal perbuatan mereka pada tempat (yang sangat menghinakan) ini.
(14) Doa dan permintaan keselamatan itu sama sekali tidak ada gunanya bagi mereka dan tidak pula melepaskan mereka dari azab Allah, bahkan dikatakan kepada mereka, " ﴾ لَّا تَدۡعُواْ ٱلۡيَوۡمَ ثُبُورٗا وَٰحِدٗا وَٱدۡعُواْ ثُبُورٗا كَثِيرٗا ﴿ "Janganlah kamu mengharapkan satu kebinasaan saja, melainkan harapkanlah kebinasaan yang banyak." Maksudnya, kalau apa yang kalian katakan itu ditambah berlipat-lipat ganda lagi, niscaya sama sekali tidak berguna bagi kalian, kecuali kegelisahan, kegundahan dan kesedihan.
Setelah Allah menjelaskan balasan untuk orang-orang zhalim, maka sangat tepat kalau Dia menjelaskan balasan bagi orang-orang yang bertakwa, seraya berfirman,
7- Yine dediler ki:“Bu nasıl peygamberdir ki yemek yer ve çarşılarda dolaşır? Onunla birlikte uyarıcı olmak üzere beraberinde bir melek indirilmeli değil miydi?”
8- “Yahut ona bir hazine verilmesi veya mahsüllerinden yiyeceği bir bahçesi olması gerekmez miydi?” O zalimler: “Siz, ancak büyülenmiş bir adama uyuyorsunuz” dediler.
9- Senin hakkında nasıl misaller getirdiklerine bir bak! Böylece haktan saptılar da artık (ona ulaşacak) hiçbir yol bulamazlar.
10- Dilerse sana bu (saydıklarından) daha hayırlısını; altlarından ırmaklar akan bahçeler ve sana ait saraylar verebilecek olan Allah, yüceler yücesidir!
11- Fakat onlar, kıyameti yalanladılar. Biz de kıyameti yalanlayanlara çılgın bir ateş hazırladık.
12- O ateş onları uzak bir yerden görünce onlar, onun öfkeli kaynayışını ve uğultusunu işiteceklerdir.
13- Onlar elleri boyunlarına bağlı bir halde onun dar bir yerine atıldıklarında orada ölmek için yalvaracaklardır.
14- (Onlara şöyle denilecektir:)“Bugün tek bir ölüm değil, pek çok ölüm için yalvarın.”
7. Bu, Allah Rasûlünü yalanlayıp risaletine dil uzatanların söyledikleri sözlerdendir. Onlar, onun risaletine karşı: O, niye bir melek yahut bir hükümdar değil? Yahut niçin bir melek ona yardımcı olmuyor? diye itiraz etmişlerdi ve alay yollu şöyle demişlerdir:“Bu nasıl bir peygamberdir?” Bu risalet iddiasında bulunana ne oluyor “ki yemek yer” bu, insanların özelliklerindendir; o, yemek yemeyen, insanların gerek duyduğu şeylere ihtiyaç duymayan bir melek olmalı değil miydi? “ve” üstelik “çarşılarda” alışveriş için “dolaşır?” Bu, onların yanlış kanaatlerine göre peygamber olana yakışan bir şey değildi. Oysa Yüce Allah şöyle buyurmaktadır: “Bizim senden önce gönderdiğimiz rasûller de muhakkak yemek yerler ve çarşılarda dolaşırlardı”(el-Furkan, 25/20)“Onunla birlikte uyarıcı olmak üzere beraberinde bir melek indirilmeli değil miydi?” Yani niye onunla birlikte, ona yardımcı ve destek olmak üzere bir melek indirilmedi? Onların yanlış kanaatlerine göre kendisi tek başına risalete yeterli değildi ve bu risaletin gereklerini yerine getirme güç ve kudretine de sahip değildi.
8. “Yahut ona bir hazine” çalışıp çabalamadan bir araya getirilmiş bir yığın mal “verilmesi” veya “mahsüllerinden yiyeceği bir bahçesi olması” böylelikle rızık kazanma maksadıyla pazarlarda dolaşma ihtiyacından kurtulması “gerekmez miydi? O zalimler”i bu sözleri söylemeye iten onların zulümleridir. Yoksa bu konuda kafalarının karışık olması ve bir türlü işin içinden çıkamamaları değildir. Onlar:“Siz ancak büyülenmiş bir adama uyuyorsunuz, dediler.” Halbuki onlar, onun aklının ne kadar mükemmel olduğunu, sözlerinin ne kadar güzel ve hiçbir eleştiriye kâbil olmayacak kadar eksiklikten uzak olduğunu biliyorlardır. Buna rğmen bu sözü söylediler. Bu sözleri gerçekten hayret edilecek türden olduğundan dolayı Allah şöyle buyurmaktadır:
9. “Senin hakkında nasıl misaller getirdiklerine bir bak!” Sözü edilen misallerden kasıt: “O niçin melek değildir de beşeriyetin özelliklerine sahiptir? Niçin onunla birlikte bir melek yok? Çünkü o söylediklerini yerine getiremez. Niçin ona bir hazine indirilmedi? Niçin pazarlarda dolaşmak ihtiyacından kendisini kurtacak bir bahçesi yok?” ya da “O, bir sihirbazdır” türü sözleridir. “Böylece haktan saptılar da artık (ona ulaşacak) hiçbir yol bulamazlar.” Onlar, bütünüyle cahillik, sapıklık ve akılsızlık olan, birbiriyle çelişkili sözler söylediler. Bunların hiçbirisinde hidâyet namına bir şey yoktur. Hatta bu sözlerin hiç birisinde risaleti tenkit edebilecek türden asgari bir şüphe uyandıracak bir taraf dahi yoktur. Bu sözlere bakmak ve bunları düşünmekle aklı başında bir kişi, hemen bunların batıl olduğunu kesinlikle anlar ve ayrıca onları reddetmek ihtiyacını da duymaz. Bundan dolayı Yüce Allah, sadece onlara bakmayı ve üzerlerinde düşünmeyi emretmektedir: Acaba bunlar, gerçekten Allah Rasûlü’nün risaletini ve doğruluğunu kabul etmekte kesinlikle tereddüdü gerektirecek türden midir?
10. Bu bakımdan Yüce Allah, Peygamberine dünyada pek büyük hayırlar ve mallar vermeye kadir olduğunu haber vererek şöyle buyurmaktadır:“Dilerse sana bu (saydıklarından) daha hayırlısını... verebilecek olan Allah, yüceler yücesidir!” Yani O, dilerse onların söylediklerinden daha hayırlılarını verebilir. Daha sonra Yüce Allah, şu buyruğuyla buna açıklık getirmektedir:“altlarından ırmaklar akan bahçeler ve sana ait” alabildiğine yüksek ve görkemli “saraylar verebilecek olan…” O’nun kudret ve meşieti bunları yapmaktan aciz değildir. Ama dünya, Yüce Allah’ın nezdinde son derece önemsiz olduğundan dolayı O, gerçek dostlarına ve peygamberlerine hikmetinin gerektiği kadarını bu dünyadan vermiştir. O nedenle peygamberlere düşmanlık edenlerin: Niçin onlara bu dünyadan bol bol rızık verilmemiş ki? diye itiraz etmeleri, bir haksızlık ve cüretkârlıktır.
11. Onların söyledikleri bu sözlerin tutarsızlığı açıkça bilinen bir husus olduğundan dolayı Yüce Allah, bu sözlerini hakkı aramak ve delile uymak amacıyla söylemediklerini; aksine bu sözlerini işi yokuşa sürmek için, zalimlikleri ve hakkı yalanlamak isteyişleri nedeniyle söylediklerini bize haber vermektedir. Onlar kalplerinde bulunanı dile getirmişlerdir. Bundan dolayı Yüce Allah şöyle buyurmaktadır:“Fakat onlar Kıyameti yalanladılar.” Hakka uymak maksadını gütmeyen, işi yokuşa sürmek için yalanlayan bir kimseyi doğru yola iletme imkânı yoktur. Onunla tartışmanın bir anlamı da yoktur. Onun tek bir çaresi vardır. O da azabın, tepesine inmesidir. Bundan dolayı Yüce Allah şöyle buyurmaktadır:“Biz de kıyameti yalanlayanlara çılgın bir ateş hazırladık.” Pek büyük bir ateş hazırladık. Bu ateşin alevi alabildiğine şiddetlidir. İçinde bulunacaklara karşı çok öfkeli ve uğultusu da pek şiddetli olacaktır.
12. “O ateş onları uzak bir yerden” henüz birbirlerine ulaşmadan önce “görünce onun” kendilerine karşı “onlar, onun öfkeli kaynayışını ve” kalpleri yerinden oynatan, yürekleri paramparça eden, korkusunun dehşetinden adeta kişiyi öldürecek duruma getiren “uğultusunu işiteceklerdir.” Bu ateş Yaratıcının gazabı dolayısı ile öfkelenecek, küfür ve kötülüklerinin fazlalığı dolayısıyla alevi daha da artacaktır.
13. “Onlar elleri boyunlarına bağlı bir halde onun dar bir yerine atıldıklarında” yani azaba uğratılacakları vakit onun tam ortasında ve daracık bir yerinde, içinde bulunanların izdiham edip sıkışacakları, zincirlere, bukağılara vurulmuş olacakları bir halde, işte o uğursuz yere varıp da en kötü bir şekilde hapsedilecekleri vakit “orada ölmek için yalvaracaklardır.” Kendilerine ölümün ve helakin gelmesi için rezil ve rüsvaylıkla beddua edeceklerdir. Haksız ve zalim olduklarını bileceklerdir. Yüce Allah’ın da haklarında adaletle hüküm verdiğini anlayacaklardır. Çünkü O, onları amelleri dolayısıyla böyle bir yere koymuştur.
14. Onların bu yalvarışlarının ve yardım isteyişlerinin kendilerine hiçbir faydası olmayacaktır. Allah’ın azabına karşı hiçbir yardım alamayacaklardır. Aksine onlara:“Bugün tek bir ölüm değil, pek çok ölüm için yalvarın” denecektir. Yani ölümü bundan kat kat fazla isteseniz dahi bunun, size üzüntü gam ve kederden başka hiçbir faydası olmayacaktır.
üce Allah, zalimlerin cezalarını beyan ettikten sonra takvâ sahiplerinin görecekleri mükâfatı dile getirmesi uygun düştüğünden dolayı devamla şöyle buyurmaktadır:
Nebi -sallallahu aleyhi ve sellem-'i yalanlayan müşrikler şöyle dediler: "Diğer insanlar gibi yemek yiyen ve çarşılarda geçineceği ihtiyacını temin etmek için dolaşan ve kendisinin Allah tarafından gönderilmiş bir peygamber olduğunu iddia eden bu kimse nasıl bir peygamber olabilir? Allah, bu peygamber ile birlikte ona yardım edecek ve onu doğrulayacak bir melek indirmeli değil miydi?"
Los idólatras que rechazaron al Profeta dijeron: “¿Qué clase de Mensajero de Al-lah es este, que come como la gente y camina por los mercados en busca de sustento? ¿Por qué Al-lah no envió un Ángel con él que lo acompañara, proclamara su veracidad y lo ayudara?”
Les polythéistes qui démentent le Prophète disent: Qu’a donc cet homme, qui prétend être un messager envoyé par Allah, à manger de la nourriture comme les gens ordinaires et à déambuler dans les marchés pour y gagner sa subsistance ? Pourquoi Allah ne l’a-t-il pas fait accompagner par un ange qui lui accorde du crédit et l’assiste ?
Nagsabi ang mga tagapagtambal na tagapagpasinungaling sa Propeta – basbasan siya ni Allāh at batiin ng kapayapaan: "Ano ang mayroon sa nag-aangking ito na siya ay isang sugo mula sa ganang kay Allāh, na kumakain ng pagkain kung paanong kumakain ang iba pa sa kanya na mga tao at naglalakad sa mga palengke sa paghahanap ng kabuhayan? Bakit nga kaya hindi nagpababa si Allāh kasama sa kanya ng isang anghel na magiging kapisan niya habang nagpapatotoo sa kanya at umaalalay sa kanya?
Và nhóm đa thần phủ nhận Thiên Sứ lên tiếng: Sao, kẻ tự xưng là Thiên Sứ được Allah gởi xuống lại ăn uống như bao người phạm khác và còn phải đi quanh chợ để bươn chải cuộc sống nữa kia ư?! Sao không gởi xuống thêm một Thiên Thần để làm bạn với Y, hỗ trợ Y!
What the Disbelievers said about the Messenger , refutation of Their Words, and Their ultimate Destiny
Allah tells us about the disbelievers' stubborn resistance to and rejection of the truth, with no proof or evidence for doing so. Their excuse was, as they said:
مَا لِهَـذَا الرَّسُولِ يَأْكُلُ الطَّعَامَ
(Why does this Messenger eat food,) meaning, `as we eat, and why does he need food as we need it'
وَيَمْشِى فِى الاٌّسْوَاقِ
(and walk about in the markets.) means, he walks around and goes there often seeking to trade and earn a living.
لَوْلا أُنزِلَ إِلَيْهِ مَلَكٌ فَيَكُونَ مَعَهُ نَذِيراً
(Why is not an angel sent down to him to be a warner with him) They were saying: why doesn't an angel come down to him from Allah, to be a witness that what he is claiming is true This is like when Fira`wn said:
فَلَوْلاَ أُلْقِىَ عَلَيْهِ أَسْوِرَةٌ مِّن ذَهَبٍ أَوْ جَآءَ مَعَهُ الْمَلَـئِكَةُ مُقْتَرِنِينَ
("Why then are not golden bracelets bestowed on him, or angels sent along with him") (43:53). These people had a similar mentality and said the same kind of thing. They said:
أَوْ يُلْقَى إِلَيْهِ كَنْزٌ
(Or (why) has not a treasure been granted to him) meaning, treasure that he could spend on his needs and wants.
أَوْ تَكُونُ لَهُ جَنَّةٌ يَأْكُلُ مِنْهَا
(or why has he not a garden whereof he may eat) meaning, a garden that would go with him wherever he went. All of this is easy for Allah, but He had a reason for not doing any of these things, and with Him is the perfect proof and argument.
وَقَالَ الظَّـلِمُونَ إِن تَتَّبِعُونَ إِلاَّ رَجُلاً مَّسْحُوراً
(And the wrongdoers say: "You follow none but a man bewitched.") Allah said:
انْظُرْ كَيْفَ ضَرَبُواْ لَكَ الاٌّمْثَالَ فَضَلُّواْ
(See how they coin similitudes for you, so they have gone astray,) meaning, they accused you and belied you when they said that you were a sorcerer or bewitched or crazy or a liar or a poet, but all of these are false ideas. Everyone who has the slightest understanding will recognize that they are lying. Allah says:
فُضِّلُواْ
(so they have gone astray) from the path of guidance.
فَلاَ يَسْتَطِيعْونَ سَبِيلاً
(and they cannot find a path.) Everyone who steps outside of the way of truth and guidance has gone astray, no matter what direction he takes, because the truth is one and its methodology is unified, parts of it confirming other parts. Then Allah tells His Prophet that if He willed, He could bestow on him in this world something far better than what they were saying. He said:
تَبَارَكَ الَّذِى إِن شَآءَ جَعَلَ لَكَ خَيْراً مِّن ذلِكَ
(Blessed be He Who, if He wills, will assign you better than (all) that...) Mujahid said, "This means in this world." And he said: "The Quraysh used to call every house that was made of stone a `palace', whether it was large or small."
بَلْ كَذَّبُواْ بِالسَّاعَةِ
(Nay, they deny the Hour,) means, they say this in stubborn disbelief, not because they are seeking insight and guidance, but because their disbelief in the Day of Resurrection makes them say what they say.
وَأَعْتَدْنَا
(And We have prepared) means, `We have made ready,'
لِمَن كَذَّبَ بِالسَّاعَةِ سَعِيراً
(for those who deny the Hour, a flaming Fire.) means, an unbearably hot and painful torment in the fire of Hell.
إِذَا رَأَتْهُمْ
(When it sees them) means, when Hell sees them,
مِن مَّكَانِ بَعِيدٍ
(from a far place,) means from the place of gathering (on the Day of Resurrection),
سَمِعُواْ لَهَا تَغَيُّظاً وَزَفِيراً
(they will hear its raging and its roaring.) means, (it will make those sounds) out of hatred towards them. This is like the Ayah,
إِذَآ أُلْقُواْ فِيهَا سَمِعُواْ لَهَا شَهِيقًا وَهِىَ تَفُورُ تَكَادُ تَمَيَّزُ مِنَ الغَيْظِ
(When they are cast therein, they will hear the (terrible) drawing in of its breath as it blazes forth. It almost bursts up with fury) (67:7-8), which means that parts of it almost separate from other parts because of its intense hatred towards those who disbelieved in Allah. Imam Abu Ja`far bin Jarir narrated that Ibn `Abbas said: "A man will be dragged towards Hell, which will be expanding and contracting, and Ar-Rahman will say to it: `What is the matter with you' It will say: `He is seeking refuge from me.' So Allah will say, `Let My servant go.' Another man will be dragged towards Hell and he will say, `O Lord, I never expected this from You.' Allah will say, `What did you expect' The man will say, `I expected that Your mercy would be great enough to include me.' So Allah will say, `Let My servant go.' Another man will be dragged towards Hell, and Hell will bray at him like a donkey braying at barley. Then it will give a moan that will instill fear in everyone." Its chain of narrators is Sahih.
سَمِعُواْ لَهَا تَغَيُّظاً وَزَفِيراً
(they will hear its raging and its roaring. ) `Abdur-Razzaq recorded that `Ubayd bin `Umayr said: "Hell will utter a moan such that there will be no angel who is close to Allah and no Prophet sent to mankind, but he will fall on his face, shaking all over. Even Ibrahim, peace be upon him, will fall to his knees and say: `O Lord, I do not ask You for salvation this Day except for myself."'
وَإَذَآ أُلْقُواْ مِنْهَا مَكَاناً ضَيِّقاً مُّقَرَّنِينَ
(And when they shall be thrown into a narrow place thereof, chained together,) Qatadah narrated from Abu Ayyub that `Abdullah bin `Amr said: "Like the point of a spear, i.e., in its narrowness."
مُقْرِنِينَ
(chained together,) Abu Salih said, "This means, tied from their shoulders."
دَعَوْاْ هُنَالِكَ ثُبُوراً
(they will exclaim therein for destruction.) means, they will utter cries of woe, regret and sorrow.
لاَّ تَدْعُواْ الْيَوْمَ ثُبُوراً وَحِداً
(Exclaim not today for one destruction...)
Orang-orang musyrik yang mendustakan Nabi -ṣallallāhu 'alaihi wa sallam- itu berkata, "Mengapa orang yang mengaku sebagai rasul dari sisi Allah itu memakan makanan sebagaimana manusia lainnya dan berjalan di pasar-pasar untuk mencari rezeki? Mengapa Allah tidak menurunkan bersamanya seorang malaikat untuk menjadi pendampingnya, menemaninya, dan menolongnya dalam memberikan peringatan?
Višebošci, koji Poslanika milosti, sallallahu alejhi ve sellem, utjeruju u laž, također govore: “Šta li je ovom čovjeku koji tvrdi da je poslanik”, misleći na Resulullaha, sallallahu alejhi ve sellem, “hranu jede, kao što i mi jedemo, i odlazi na pijacu radi kupoprodaje, kao što i mi to činimo? Zašto mu kakav melek poslat nije, pa da potvrđuje ono što on govori i da mu pomaže u dostavljanju vjere!”
The idolaters who rejected the Prophet peace be upon him said, “What is wrong with this man that claims he is a messenger from Allah when he eats food just as other people do, and walks around the markets in search of livelihood? Why did Allah not send an angel with him who would accompany him, proclaim his truthfulness and help him?”
Dissero gli idolatri che rinnegavano il Profeta pace e benedizioni di Allāh su di lui ﷺ: "Cosa ha di speciale colui che dichiara di essere messaggero di Allāh, mentre mangia cibo come fanno le altre persone e cammina nei mercati alla ricerca di sostentamento? Allāh non avrebbe potuto inviare assieme a lui un compagno angelico che confermasse la sua sincerità e lo aiutasse,
“Or send down a treasure for him from the heavens, or that he has a garden from which he eats fruits, so that he does not need to walk around the markets in search of livelihood?” The oppressors also said, “O believers! You are not following any messenger; you are only following a man whose intellect has been overwhelmed by magic.”
Những kẻ vô đức tin nói tiếp: Hoặc sao không ban từ trên trời cho riêng Y một kho báu hoặc sao không cho riêng Y sở hữu một vườn trái cây để Y ăn quả? Sao lại để Y phải kiếm sống giữa chợ thế này. Và nhóm người sai quấy này còn bảo: Các ngươi - hỡi những người có đức tin - không phải đang nghe theo vị Thiên Sứ nào cả mà đúng hơn là các ngươi đang nghe theo một tên mà đầu óc của y bị ma thuật khống chế.
Atau mengapa tidak diturunkan kepadanya perbendaharaan dari langit, atau mengapa dia tidak memiliki kebun yang dia bisa makan dari buah-buahannya, sehingga ia tidak perlu berjalan ke pasar-pasar dan mencari rezeki?" Orang-orang yang zalim itu juga berkata, "Kamu sekalian -wahai orang-orang mukmin- tidaklah mengikuti seorang rasul, yang kalian ikuti itu tidak lain hanyalah seorang lelaki yang tidak waras akalnya karena terkena sihir."
“Ili zašto mu kakvo blago s neba spušteno nije, ili zbog čega nema kakav plodovima bogat vrt da se njima hrani, pa da ne mora hodati po pijacama i stjecati nafaku?”, reći će oni koji ne vjeruju. Oni, pored toga, govore pravovjernima: “Vi ne slijedite poslanika, doli čovjeka koji je začaran i koji ne zna šta govori!”
O [bakit kasi walang] pinabababa sa kanya na isang kayamanan mula sa langit, o [bakit kasi hindi] siya nagkakaroon ng isang pataniman na kakain siya mula sa mga bunga niyon kaya magpapasapat ito para maglakad siya sa mga palengke at maghanap ng panustos?" Nagsabi ang mga tagalabag sa katarungan: "Hindi kayo sumusunod, O mga mananampalataya, sa isang sugo. Sumusunod lamang kayo sa isang lalaking napanaigan sa pag-iisip niya dahilan sa panggagaway."
Ou alors pourquoi n’a-t-Il pas fait descendre sur lui un trésor ou ne lui a-t-Il pas donné un jardin dont il mange de ses fruits, lui épargnant ainsi de rechercher sa subsistance dans les marchés. Ces injustes disent également: Ô croyants, vous n’êtes pas les disciples d’un messager mais plutôt d'un homme dont la sorcellerie a fait perdre la raison.
"Yahut kendisine gökten bir hazine verilmeli veya mahsullerinden yiyeceği bir bahçesi olmalıydı. Böylece rızkını talep etmek için çarşı pazarda dolaşmaya ihtiyaç duymazdı." (Ayrıca) o zalimler (müminlere): "Ey Müminler! Siz, ancak büyü sebebi ile aklına yenik düşmüş bir adama uymaktasınız!" dediler.
oppure far scendere su di lui un tesoro dal cielo, o concedergli un giardino così che mangi i suoi frutti e non debba camminare nei mercati per acquistare sostentamento"? Dissero gli ingiusti: "O credenti, non state seguendo un messaggero, in verità state seguendo un uomo stregato dalla magia".
“¿O por qué no le es enviado un tesoro del cielo, o un huerto del que se alimente para que no tenga que caminar por los mercados en busca de sustento?” Dicen los inicuos: “¡Creyentes! No están siguiendo a ningún mensajero, solo están siguiendo a un hombre cuyo intelecto ha sido abrumado por la brujería”.
Poslaniče, poslušaj i čudi se tome kakve neistine o tebi govore oni koji ne vjeruju. Govore da si čarobnjak, odnosno da si začaran, odnosno da si lud, i upravo zbog tih laži ne prihvataju istinu koju si im donio i ne mogu slijediti Pravi put. K tome, oni ne nalaze načina da te optuže glede iskrenosti i povjerljivosti.
The Second Objection was that if the Holy Prophet ﷺ was a prophet, he should not have been eating and drinking like common people; instead he should have been free from eating and drinking like angels. And if this was not so, he should have at least enough wealth and gardens to take care of his day to day needs, so that he may not need to care for his living. Furthermore, how could he be accepted as a prophet when he is neither an angel nor does an angel accompany him to endorse what he preaches, therefore it appears that he has been charmed by someone which has turned his head and that is why he talks like this. A general answer to this objection is given in the verse انظُرْ كَيْفَ ضَرَبُوا لَكَ لِلْعَالَمِينَ at is (See how they coined similes for you, so they have gone astray and cannot find a way. - 25:9). The detailed answer to the objection is given in the next few verses.
Ey Resul! Onların seni asılsız vasıflarla nasıl vasfettiklerine şaşkınlıkla bir bak! Onlar (Senin hakkında); büyücü, deli ve cinli dediler. Bu sebeple haktan saptılar. Onlar, hidayet yoluna tutunmaya ve senin doğruluğunu ve eminliğini karalamaya asla güç yetiremeyeceklerdir.
Chắc chắn Ngươi sẽ ngạc nhiên - hỡi Thiên Sứ - về việc chúng miêu tả Ngươi bằng lời lẽ châm biếm khi chúng gọi Ngươi là tên phù thủy, là tên bị trúng tà, là tên điên. Thế nên, chúng bị lầm lạc lệch khỏi Chân Lý, hoàn toàn không thể tìm ra con đường Chính Đạo và cũng đã quên mất hết tính trung thực và uy tín của Ngươi.
Tumingin ka, O Sugo, talagang magtataka ka sa kanila kung papaanong naglarawan sila sa iyo ng mga paglalarawang bulaan sapagkat nagsabi silang manggagaway ka, nagsabi silang nagaway ka, at nagsabi silang baliw ka. Kaya naligaw sila dahilan doon palayo sa katotohanan saka hindi sila nakakakaya sa pagtahak sa isang daan para sa kapatnubayan at hindi sila nakakakaya [na magkaroon] ng isang landas sa pagtuligsa sa katapatan mo at pagkamapagkakatiwalaan mo.
Ô Messager, vois et étonne-toi des qualificatifs dont ils t’affublent. Ils disent ainsi de toi que tu es un sorcier, que tu as été ensorcelé et que tu es fou. En t’accusant de tout cela, ils se sont égarés de la vérité et ne sont pas capables de trouver la voie de la guidée ni de porter atteinte à ta véracité et à ton intégrité.
Osserva – o Messaggero – e meravigliati delle descrizioni più vane che ti attribuiscono; dissero: "Stregone", e dissero: "Stregato", e dissero: "Posseduto" e, a causa di ciò, si sviarono dalla verità, e non furono in grado di seguire la Retta Via, e non sono in grado di trovare un modo di smentire la tua sincerità e la tua affidabilità.
O Messenger! You should see and be amazed at how they can describe you with such false attributes, i.e. they said, “He is a magician”, “He has been spellbound”, and “He is insane”, so they deviated from the truth because of that. They are incapable of treading the path towards guidance and of questioning your truthfulness and honesty.
Mensajero, deberías ver y asombrarte cómo pueden describirte con tales atributos falsos, diciendo, por ejemplo: “Es un brujo”, “ha sido hechizado”, “está loco”, y a causa de esto se desviaron de la verdad. Son incapaces de transitar el camino hacia la guía, no tienen argumento para cuestionar tu veracidad y honestidad.
Every preacher giving the call for Truth has had to face the same experience, as that of a Prophet. While his contemporaries looked down upon him with contempt, the people of succeeding ages venerated the preacher like a god. This is so because during his lifetime, a prophet lives the life of an ordinary human being and his contemporaries therefore fail to appreciate the wisdom he propagates. They see him cast in an overly idealized form, wearing the halo conferred by legend, and therefore, feel obliged to pay homage to him and glorify him in an exaggerated manner. The minds of succeeding generations develop such deep-seated notions about the extraordinary greatness of the prophet, that nobody is held superior to or even at par with him. A living prophet, however, is treated scornfully by the majority of his contemporaries. The few who develop a reasoned understanding of his message are also ‘advised’ to disassociate themselves from one who is “possessed”. Having no rational arguments, the unrelenting contemporaries of a prophet, resort to unfair vilification of his image so as to curb the preaching of his message.
Perhatikanlah -wahai Rasul- agar engkau heran terhadap mereka; bagaimana mereka menyifatimu dengan sifat-sifat yang batil dengan menyatakan bahwa engkau penyihir, engkau terkena sihir, dan engkau gila?! Oleh karena itu, mereka tersesat dari kebenaran sehingga tidak sanggup menempuh jalan menuju hidayah dan tidak pula mendapatkan cara untuk mencela kejujuran dan amanahmu.
Bez granica je Allahov blagoslov i neizmjerna je Njegova dobrota! Ako hoće, Allah ti može dati mnogo bolje od onog što nevjernici navode kao primjer: plodne, prelijepe, blistave vrtove podno kojih protječu rijeke, dvorove visoke i kuće prostrane, da u njima uživaš.
Mahasuci Allah yang jika Dia menghendaki, niscaya Dia jadikan bagimu yang lebih baik dari apa yang mereka usulkan kepadamu, yaitu dengan menjadikan untukmu di dunia ini kebun-kebun yang mengalir sungai-sungai di bawah istana-istana dan pepohonannya dan engkau memakan buah-buahannya, serta dengan menjadikan untukmu istana-istana yang engkau tempati dengan nyaman.
Sia glorificato Allāh, il Quale, se vorrà, ti concederà cose migliori di ciò che loro propongono per te; ed Egli potrebbe concederti, in questa vita, giardini sotto i cui palazzi scorrono fiumi, e alberi dei cui frutti ti nutrirai, e concederti palazzi in cui vivrai nella beatitudine.
Bendito sea Al-lah, Quien si quisiera podría concederte algo mejor que lo que ellos pretenden, como jardines bajo los árboles de los que fluyen arroyos y en donde hay frutos de los que puedes comer; y también puede concederte palacios en los que puedes vivir lujosamente.
Béni soit Allah qui, s’Il le voulait, t’aurait fait un don meilleur que celui qu’ils suggèrent, comme par exemple d’innombrables jardins où des rivières coulent sous les palais et les arbres et dont tu mangerais de leurs fruits ainsi que des palais où tu vivrais dans le luxe.
Napakamapagpala ni Allāh na kung niloob Niya ay gumawa Siya para sa iyo ng higit na mabuti kaysa sa iminungkahi nila sa iyo sa pamamagitan ng paggawa para sa iyo sa Mundo ng mga hardin na dumadaloy ang mga ilog mula sa ilalim ng mga palasyo ng mga ito at ng mga punong-kahoy ng mga ito, na kakain ka ng mga bunga ng mga ito, at gagawa Siya para sa iyo ng mga palasyong titirahan mo habang pinagiginhawa.
Blessed is Allah Who can, if He wishes, give you the good they think up for you like the gardens under the trees of which streams flow and the fruits of which you can eat; and can also grant you palaces in which you can live in luxury.
Dilerse sana onların sana teklif ettiklerinden daha iyisini, dünyada ağaçları ve saraylarının altından ırmaklar akan bahçeleri verecek olan Yüce Allah çok yücedir. Böylece sen o bahçelerin ağaçlarının meyvelerinden yersin. Sana ihsan etmiş olduğu saraylarda ise oturursun.
Hồng phúc thay Allah, Đấng mà nếu muốn thì Ngài đã tạo cho Ngươi nhiều thứ khác tốt đẹp hơn những thứ mà chúng đã gợi ý Ngươi. Ngài thừa sức ban cho cuộc sống của Ngươi hưởng thụ trong những ngôi vườn để Ngươi ăn trái quả của nó và trong những ngôi vườn đo có những dòng sông chảy bên dưới những tòa lâu đài tráng lệ để Ngươi sống hưởng lạc.
Onlardan ne hakkı talep ettiklerine ve ne de delilleri aradıklarına dair sözler sadır olmuştur. Aksine onlardan hasıl olan şey; kıyamet gününü yalanlamalarıdır. Biz de kıyamet gününü yalanlayan kimseler için alevi şiddetli olan büyük bir ateş hazırladık.
Hindi namutawi mula sa kanila ang namutawing mga sinabi dala ng paghahangad sa katotohanan at paghahanap sa patotoo, bagkus ang resulta ay na sila ay nagpasinungaling sa Araw ng Pagbangon. Naghanda Kami para sa sinumang nagpasinungaling sa Araw ng Pagbangon ng isang apoy na sukdulang matindi ang paglagablab.
Và họ đã không thật lòng nói ra để yêu cầu Chân Lý và tìm kiếm bằng chứng, đúng hơn là họ muốn thể hiện mình đã bác bỏ Ngày Tận Thế nhưng TA đã chuẩn bị sẵn cho đám người bác bỏ Ngày Tận Thế Hỏa Ngục bùng cháy dữ dội.
Ils ne profèrent pas ces paroles avec la finalité de rechercher la vérité et de trouver les preuves qui en attestent mais ne parlent que pour rejeter la réalité du Jour de la Résurrection. Or Nous avons préparé à l’attention de ceux qui rejettent la réalité du Jour de la Résurrection, un immense Feu très ardent.
Neistinu koju donose nisu izgovorili zato da bi spoznali dokaz i, otuda, oni Čas oživljenja poriču. A Svemogući je Allah onima koji poriču Dan ustanuća pripremio veliku, rasplamsalu vatru.
E non si sono espressi per comprendere la verità, cercandone le prove, piuttosto hanno smentito il Giorno della Resurrezione; e abbiamo preparato per coloro che rinnegano il Giorno della Resurrezione un grande fuoco ardente.
Sus palabras no tenían como finalidad buscar la verdad, la evidencia, sino que lo hicieron para rechazar el Día del Juicio. Y he reservado el Infierno para quienes rechacen el Día del Juicio.
Apa yang mereka ucapkan tersebut tidak terlontar dari mulut mereka dengan tujuan untuk mencari kebenaran maupun petunjuk, akan tetapi sebenarnya mereka mendustakan hari Kiamat. Kami telah menyediakan neraka yang besar lagi menyala-nyala bagi siapa saja yang mendustakan hari Kiamat.
The statements that came from them were not said in search of the truth or evidence, rather, in conclusion, they have rejected the Day of Judgment. And for whoever rejects the Day of Judgment, I have prepared a blazing fire.
Lorsque le Feu verra de loin les mécréants qui seront traînés vers lui, ils entendront son bouillonnement intense et son bruit tonitruant tellement il sera en colère contre eux.
Cehennem, kâfirler ona doğru sürülürken uzak bir mesafeden onları gördüğünde onlar, kendilerine karşı olan kızgınlığının şiddetinden dolayı cehennemin müthiş kaynamasını ve tedirgin edici sesini işitirler.
Kad džehennem ugleda kako se prema njemu nevjernici tjeraju iz daljine, oni će tad začuti njegovo gnjevno buktanje i strašno stenjanje, zbog žestine prema njima.
Khi Hỏa Ngục nhìn thấy nhóm người ngoại đạo từ đằng xa khi chúng đang bị dẫn bộ đến thì nó rít lên dữ dội, những kẻ vô đức tin nghe thấy tiếng rít đáng sợ của nó.
Quando il Fuoco vedrà i miscredenti, mentre verranno condotti ad esso da un luogo remoto, sentiranno un forte bollore e un eco inquietante, causato dalla Sua grande ira rivolta contro di loro.
When the disbelievers will look at the hellfire from a distance, they will hear an unsettling, severe boiling sound emitting from it due to its anger upon them.
El Día del Juicio, cuando los incrédulos vean de lejos el Infierno, oirán cómo este brama de furia y crepita.
Apabila neraka itu melihat orang-orang kafir dari tempat yang jauh sedang digiring ke arahnya, mereka mendengar suara gelegak dan suara kobaran nyalanya yang dahsyat lantaran kegeramannya kepada orang-orang kafir itu.
Kapag nakatingin ang Apoy sa mga tagatangging sumampalataya habang sila ay inihahatid sa kanya mula sa isang pook na malayo, makaririnig sila para rito ng isang pagngingitngit at isang pagsinghal, at isang nakagagambalang tinig dahil sa tindi ng galit nito sa kanila
Và khi nhóm người ngoại đạo bị quẳng vào một xó chật hẹp của Hỏa Ngục với đối tay bị xiềng xích dính vào cổ thì chúng gào thét muốn được chết phứt cho rồi hồng thoát được cảnh bị trừng phạt.
And when these disbelievers will be thrown into hell from a tight place, with their hands chained to their necks, they will call destruction upon themselves hoping to escape from hell.
Quando questi miscredenti verranno gettati nell'Inferno in un luogo angusto, con le mani legate al collo e incatenati, invocheranno distruzione per loro stessi nella speranza di liberarsene.
Lalu apabila orang-orang kafir itu dilemparkan ke tempat yang sempit di neraka Jahanam dalam kondisi tangan terbelenggu ke leher dengan rantai-rantai, mereka pun mendoakan diri mereka sendiri supaya binasa dengan harapan mereka lepas dari azab tersebut.
A kad krivovjerni budu bačeni na jedno strašno i pretijesno mjesto u džehennemu i pritom im budu svezane ruke iza vratova – tamo će propast prizivati i tražiti izlaz iz Vatre.
O kâfirler, elleri boyunlarında zincirlerle bağlanmış bir şekilde cehennemde dar bir yere atıldıkları zaman cehennemden kurtulmak için helak edilmelerini isteyerek kendi nefisleri aleyhine dua ederler.
Kapag itinapon ang mga tagatangging sumampalataya na ito sa Impiyerno sa isang pook na masikip mula roon habang nakaugnay ang mga kamay nila sa mga leeg nila sa pamamagitan ng mga tanikala ay mananawagan sila laban sa mga sarili nila ng kapahamakan sa pag-asang makawala mula roon.
Lorsque ces mécréants seront jetés dans un lieu étroit de l’Enfer où leurs mains seront jointes à leurs cous par des chaînes, ils invoqueront alors la perdition contre eux-mêmes afin d’échapper au Feu.
Cuando estos incrédulos sean arrojados a un lugar estrecho del Infierno, con sus manos encadenadas a sus cuellos, pedirán ser destruidos con la esperanza de escapar del Infierno.
O disbelievers! Do not call upon one type of destruction for yourselves today; call upon many types! It will make no difference; you will not be granted what you seek. Instead, you will remain in painful punishment forever.
Ngày hôm nay, các ngươi - hỡi nhóm người vô đức tin - đừng có cầu xin được chết một lần rồi im lặng mà hãy lặp lại nhiều lần lên nào xem ai quan tâm đến lời thỉnh cầu của các ngươi không. Không, các ngươi sẽ phải mãi mãi ở trong hình phạt đó.
Bit će im rečeno: “Ne prizivajte danas propast samo jedanput, nego na sebe propast prizivajte mnogo puta – nećete biti oslobođeni kazne, nego ćete u njoj vječno ostati!”
Ô mécréants, n’invoquez pas une seule perdition contre vous-mêmes mais plutôt de nombreuses, même si vous ne serez pas exaucés. vous ne serez pas exaucés. Vous subirez plutôt le châtiment douloureux pour l’éternité.
Huwag kayong manawagan, O mga tagatangging sumampalataya, ngayong Araw ng kapahamakang nag-iisa. Manawagan kayo ng kapahamakang marami. Subalit hindi sasagot sa inyo sa hinihiling ninyo, bagkus mananatili kayo sa pagdurusang masakit bilang mga mamamalagi [roon].
Ey Kâfirler! Bugün sadece bir kez helak edilmek için dua etmeyin. Aksine bir çok kez helak edilmek için dua edin. Fakat isteklerinize icabet edilmez. Aksine sizler, elem verici azap içerisinde ebedî olarak kalacaksınız.
Non invocate oggi, o miscredenti, una sola distruzione, ma invocatene molte; tuttavia, non verrete esauditi, anzi subirete la dura punizione per l'eternità.
¡Incrédulos! No pidan ahora un solo tipo de destrucción para ustedes, ¡pidan muchas formas de destrucción! No hará ninguna diferencia, no se les concederá lo que buscan. En lugar de eso, permanecerán en ese doloroso castigo para siempre.
Janganlah kamu sekalian -wahai orang-orang kafir- mengharapkan satu kebinasaan hari ini, melainkan harapkanlah kebinasaan yang banyak, namun harapan dan permintaan kalian sama sekali tidak akan dipenuhi, bahkan kalian akan tetap kekal dalam azab yang sangat pedih.
15- De ki:“Bu mu iyi yoksa takvâ sahiplerine vaat edilen ebedilik cenneti mi? Onların mükâfatı ve dönüş yeri orasıdır.”
16- Orada onlar için diledikleri her şey vardır ve orada ebediyen kalacaklardır. Bu, Rabbinin üzerine aldığı (ve kendisinden yerine getirmesi) istenen bir vaadidir.
15. Yani sen, onlara görüşlerinin tutarsızlığını ve zararlıyı faydalı olana tercih ettiklerini açıklamak üzere de ki:“Bu mu” yani size niteliklerini belirttiğim azap mı “iyi yoksa takvâ sahiplerine vaat edilen” ve ona ulaştırıcı azığı takvâ olan “ebedilik cenneti mi?” Çünkü takvânın gereğini yerine getiren kimseye Yüce Allah cenneti vaat etmiştir. Bu cennet, takvâlarına karşılık “onların mükâfatı ve dönüş yeri”dir. Onlar sonunda oraya varacaklar, orada yerleşecekler ve ebediyen orada kalacaklardır.
16. “Orada onlar için diledikleri herşey vardır.” İstedikleri, temenni edecekleri ve dileyecekleri her türlü lezzetli yiyecekler, içecekler, görkemli elbiseler, güzel eşler, yüksek köşkler, geniş bahçeler, güzelliklerinden, çeşitlerinden ve türlerinin fazlalığından dolayı seyredenlerin de yiyenlerin de çok hoşlandığı meyveler, cennet bahçeleri ve dalları arasında akıp duran ve diledikleri yerlere yönlendirebilecekleri bozulmayan sudan, tadı değişmeyen sütten, içenlere hoş bir lezzet veren şaraptan, saf baldan akan ırmaklar, güzel kokular, pek süslü meskenler, coşturucu güzellikleriyle kalbi hoş eden sesler, kardeşlerin birbirlerini ziyaret etmeleri, ahbaplarla neşeli görüşmeler, bütün bunlardan daha üstün olmak üzere de Rahim olan Rabbin yüzüne bakmak, sözünü işitmek ve O’na yakın olma lutfuna mazhar olmakla elde edilecek nimetler, O’nun rızası ile mutlu olmak, gazabından yana emin olmak, üstelik bütün bu nimetlerin sürekli ve devamlı oluşları, zaman geçtikçe artıp durmaları… İşte bütün bunlar, orada onlar içindir. “Bu, Rabbinin üzerine aldığı (ve kendisinden yerine getirmesi) istenen bir vaadidir.” Böyle bir cennete girmeyi ve buna ulaşıp kavuşmayı, takvâ sahibi kulları O’ndan hem halleriyle hem de sözleriyle ister ve dilerler.
imdi, sözü edilen bu iki yurdun hangisi daha iyidir ve hangisi tercih edilmeye değerdir? Acaba bedbahtlık yurdu için amel edenler mi yoksa mutluluk yurdu için amel edenler mi daha üstün, daha akıllı ve daha çok övünmeye layıktır? Ey özlü akıl sahipleri, söyleyin! Andolsun ki hak apaçık ortadır. Yol apaydınlıktır. Haddi aşan ve kusurlu davranan herhangi bir kimsenin delili terk etmekte kendisini haklı çıkartacak hiçbir mazereti kalmamıştır. Ey bazı kimseler hakkında bedbahtlık, bazıları hakkında da bahtiyarlık hükmünü vermiş olan yüce Rabbimiz! Senden bizleri kendilerine o güzel mükâfat yurdu olan cenneti ve cemalini takdir etmiş olduğun kimselerden kılmanı niyaz ederiz. Allah’ım, bedbahtların hallerinden sana sığınır ve bu hallerden yana senden esenlik dileriz.
Katakanlah kepada mereka -wahai Rasul-, "Apakah azab yang disebutkan pada kalian itu lebih baik bagi kalian ataukah surga kekal yang kenikmatannya tiada henti selamanya? Itulah tempat yang telah dijanjikan Allah bagi orang-orang yang bertakwa sebagai ganjaran pahala dan tempat kembali bagi mereka pada hari Kiamat nanti."
Ey Resul! Onlara de ki: "Size vasfolunmuş olan azap mı yoksa nimetleri devamlı olan ve asla kesilmeyen ebedilik cenneti mi daha hayırlı? İşte bu (Ebedilik cenneti); Allah'ın, takva sahibi Mümin kullarına kıyamet günü vadettiği bir sevap (karşılık) ve dönüş yeridir."
Sabihin mo sa kanila, O Sugo: "Ang nabanggit na iyon ba na pagdurusang inilarawan sa inyo ay higit na mabuti o ang hardin ng kawalang-hanggan na namamalagi ang kaginhawahan doon at hindi napuputol magpakailanman?" Ito ang ipinangako ni Allāh sa mga tagapangilag magkasala kabilang sa mga lingkod Niyang mga mananampalataya, na ito para sa kanila ay maging isang gantimpala at isang balikang babalikan nila sa Araw ng Pagbangon.
Obrati se, Vjerovjesniče, onima koji ne vjeruju: “Je li paklena vatra, s čijim vas je karakteristikama Svemogući Allah upoznao, bolja od dženneta vječnosti, kuće koja je obećana dobrim, čestitim vjernicima? Boravak u vječnim blagodatima i užicima bit će vjernicima nagrada i lijepo povratište zbog dobrih djela koja činjahu na dunjaluku.”
Ô Messager, dis-leur: Ce châtiment qui vous a été décrit est-il meilleur que le Paradis dont les délices sont éternels et ne s’interrompent jamais, et qui est la récompense promise par Allah à Ses serviteurs pieux et croyants et leur demeure le Jour de la Résurrection?
Ngươi hãy bảo họ - hỡi Thiên Sứ -: Với hình phạt đã miêu tả cho các ngươi tốt hơn hay là Thiên Đàng vĩnh cữu không bao giờ tiêu vong, không bao giờ chấm dứt tốt hơn? Đó là thứ mà Allah đã hứa làm phần thưởng ban cho đám nô lệ có đức tin của Ngài khi họ trở về trình diện Ngài trong Ngày Tận Thế.
O Messenger! Say to them: “Is the aforementioned punishment described for you better, or the everlasting paradise with its eternal blessings that never finish? It is the very same one that Allah has promised His Allah-conscious servants as a reward and abode they will return to on the Day of Judgment.”
"Katakanlah, 'Apakah (azab) yang demikian itu yang lebih baik, atau surga yang kekal yang telah dijanjikan kepada orang-orang yang bertakwa sebagai balasan dan tempat kembali bagi mereka?' Bagi mereka di dalam surga itu apa yang mereka kehen-daki, sedang mereka kekal (di dalamnya). (Hal itu) adalah janji dari Rabbmu yang patut dimohonkan (kepadaNya)." (Al-Furqan: 15-16).
(15) Maksudnya, katakan kepada mereka untuk menjelas-kan kepicikan pikiran mereka dan pilihan mereka terhadap yang berbahaya daripada yang bermanfaat, ﴾ أَذَٰلِكَ ﴿ "Apakah (azab) yang demikian itu" yakni, azab yang telah Aku rincikan kepada kalian itu, ﴾ خَيۡرٌ أَمۡ جَنَّةُ ٱلۡخُلۡدِ ٱلَّتِي وُعِدَ ٱلۡمُتَّقُونَۚ ﴿ "yang lebih baik, atau surga yang kekal yang dijanjikan kepada orang-orang yang bertakwa?" yang perbekalan-nya adalah takwa kepada Allah. Siapa saja yang bertakwa, maka Allah telah menjanjikan surga kepadanya, ﴾ كَانَتۡ لَهُمۡ جَزَآءٗ ﴿ "sebagai balasan bagi mereka" atas ketakwaan mereka ﴾ وَمَصِيرٗا ﴿ "dan tempat kembali," yaitu tempat berlindung mereka. Mereka tinggal menetap di sana, dan mereka kekal selama-lamanya.
(16) ﴾ لَّهُمۡ فِيهَا مَا يَشَآءُونَ ﴿ "Bagi mereka di dalam surga itu apa yang mereka kehendaki," maksudnya mereka mencari dan menggan-tungkan angan-angan dan kehendak padanya, berupa berbagai makanan dan minuman yang lezat, pakaian mewah, wanita-wanita cantik, istana-istana pencakar langit, kebun-kebun dan taman-taman yang luas lagi lapang, serta buah-buahan yang menyenangkan orang yang memandang dan akan memakannya karena baiknya, aneka macamnya dan berbagai jenis-jenisnya, dan sungai-sungai yang mengalir di dalam surga dan kebun-kebunnya, kapan dan bagaimana saja mereka suka menggunakannya, dan mereka meng-alirkannya sebagai sungai-sungai yang tidak berubah rasa dan warnanya berupa air susu yang tidak akan pernah berubah rasanya, sungai-sungai air khamar yang lezat bagi orang-orang yang me-minumnya dan sungai-sungai madu yang bersih, berbagai aroma harum, tempat-tempat tinggal yang indah, suara-suara merdu yang keindahannya menyentuh kalbu, saling mengunjungi saudara, kenikmatan berjumpa dengan orang-orang yang dicintai. Dan yang lebih tinggi dari itu semua adalah kenikmatan memandang Wajah Allah Yang Maha Pemurah, mendengar pembicaraanNya, melang-kah mendekat kepadaNya, dan bahagia mendapat keridhaanNya, aman dari murkaNya, serta kontinyuitas dan keabadian dari kenik-matan tersebut dan selalu bertambah sepanjang waktu dan setiap bergantinya masa.
﴾ كَانَ ﴿ "Ia adalah" masuk dan mencapai ke surga itu adalah ﴾ عَلَىٰ رَبِّكَ وَعۡدٗا مَّسۡـُٔولٗا ﴿ "janji dari Rabbmu yang patut dimohonkan (kepada-Nya)," dimohon oleh hamba-hambaNya yang bertakwa dengan lisan mereka dan dengan bahasa tingkah laku mereka.
Lalu, negeri yang mana dari kedua negeri (yang disebutkan tadi) yang lebih pantas diutamakan? Orang-orang beramal yang mana yang merupakan orang-orang yang beramal untuk negeri kesengsaraan atau orang-orang yang beramal untuk negeri kebaha-giaan yang lebih pantas dengan keutamaan, akal sehat dan kebang-gaan, wahai orang-orang yang berakal?
Sesungguhnya kebenaran sudah menjadi jelas dan jalan menjadi terang, hingga tidak ada satu alasan pun yang tersisa bagi orang yang berlebihan (melampaui batas) untuk mengabaikan dalil (bukti). Maka kami memohon kepadaMu, wahai Tuhan yang telah menetapkan kesengsaraan terhadap kelompok-kelompok manusia, dan kebahagiaan terhadap kelompok-kelompok manusia yang lain, (agar) berkenan menjadikan kami termasuk orang-orang yang Engkau catat mendapat al-husna (pahala yang agung) dan surga. Kami memohon keselamatan kepadaMu, ya Allah dari kondisi orang-orang yang binasa, dan kami memohon kepadaMu selamat darinya.
Is the Fire better, or Paradise
Here Allah says: `O Muhammad, this that We have described to you about the state of those who are doomed, who will be dragged on their faces to Hell, which will receive them with a scowling face, with hatred and moans. There they will be thrown into their constricted spaces, tied up to their shoulders, unable to move or call for help, and unable to escape their plight --- is this better, or the eternal Paradise which Allah has promised to the pious among His servants, which He has prepared for them as a reward and ultimate destiny in return for their obedience to Him in this world'
لَّهُمْ فِيهَا مَا يَشَآءُونَ
(For them there will be therein all that they desire,) of delights such as food, drink, clothing, dwellings, means of transportation and scenery, and other things that no eye has seen, no ear has heard, nor the heart of anyone can comprehend. They will abide therein forever; it will never cease or come to an end, and they will never leave it. This is what Allah has promised to those whom He has blessed and to whom He has shown His favor. He says:
كَانَ عَلَى رَبِّكَ وَعْداً مَّسْئُولاً
(It is a upon your Lord a Wa`dan Mas'ula) meaning, it must inevitably come to pass. Abu Ja`far bin Jarir reported from some of the scholars of the Arabic language that the words
وَعْداً مَّسْئُولاً
(Wa`dan Mas'ula) mean: a binding pledge. In this Surah Allah mentions Hell, then refers to the situation of the people of Paradise. This is similar to the passage in Surat As-Saffat where Allah mentions the status of the people of Paradise, with its beauty and joy, then He says:
أَذَلِكَ خَيْرٌ نُّزُلاً أَمْ شَجَرَةُ الزَّقُّومِ - إِنَّا جَعَلْنَـهَا فِتْنَةً لِّلظَّـلِمِينَ - إِنَّهَا شَجَرَةٌ تَخْرُجُ فِى أَصْلِ الْجَحِيمِ - طَلْعُهَا كَأَنَّهُ رُءُوسُ الشَّيَـطِينِ - فَإِنَّهُمْ لاّكِلُونَ مِنْهَا فَمَالِئُونَ مِنْهَا الْبُطُونَ - ثُمَّ إِنَّ لَهُمْ عَلَيْهَا لَشَوْباً مِنْ حَمِيمٍ - ثُمَّ إِنَّ مَرْجِعَهُمْ لإِلَى الْجَحِيمِ - إِنَّهُمْ أَلْفَوْاْ ءَابَآءَهُمْ ضَآلِّينَ - فَهُمْ عَلَى ءَاثَارِهِمْ يُهْرَعُونَ
:(Is that better entertainment or the tree of Zaqqum Truly, We have made it a trial for the wrongdoers. Verily, it is a tree that springs out of the bottom of Hellfire, The shoots of its fruit stalks are like the heads of Shayatin. Truly, they will eat thereof and fill their bellies therewith. Then on the top of that they will be given boiling water to drink so that it becomes a mixture. Then thereafter, verily, their return is to the flaming fire of Hell. Verily, they found their fathers on the wrong path. So they hastened in their footsteps!) (37:62-70)
Mensajero, diles: “¿Es mejor para ti este tormento, o el Paraíso eterno con sus bendiciones que no tienen fin? Esta es ciertamente la recompensa y morada que Al-lah les ha prometido a Sus siervos conscientes de Él, a la que volverán en el Día del Juicio”.
Di' loro o Messaggero: "Cos'è migliore, la punizione che vi è stata descritta o il Paradiso Eterno la cui beatitudine è duratura e senza fine, ed è ciò che Allāh ha promesso ai Suoi sudditi credenti, come loro ricompensa nel Giorno della Resurrezione?!"
In this paradise, they will have whatever blessings they desire; that is a promise on Allah which His Allah-conscious servants will ask Him for. And the promise of Allah will be fulfilled, because He never breaks promises.
“Iskreni će vjernici u džennetu imat će sve što požele. Oni će u Kuću mira ući zbog Allahova obećanja čije će ostvarenje dobri, bogobojazni vjernici od Njega tražiti, a Allah Svoje obećanje neće iznevjeriti.”
En este Paraíso tendrán todas las bendiciones que deseen, esta es la promesa que los siervos conscientes de Al-lah pedirán. Y la promesa de Al-lah se cumplirá, porque Él nunca rompe las promesas.
The opponents of Truth frequently make the character of the preacher of Truth their target. In order to prove him untrustworthy, they indulge in all sorts of slander. Thus they give the impression that they would have accepted what the preacher had to say, had he been up to their standard. But this is not correct. Their real problem is not that they do not find the preacher of truth trustworthy. Their real problem is that they have no fear of the reckoning of Judgement Day. Therefore, they go on casting aspersions in an irresponsible manner. The matter of Truth and untruth is important because they will be examined on this basis in the life hereafter. Those who are fearless about being censured in the Hereafter are consequently not serious about Truth or untruth. And when a man is not serious about something, he does not realise its importance, though numerous arguments may be advanced in its support. The meaningless utterances of such people will cease only when the terrible roar of Doomsday snatches away their words.
Dans ce Paradis, ils obtiendront tous les délices qu’ils voudront. Ceci est une promesse que Ses serviteurs pieux ont le droit de Lui en réclamer la réalisation. Or la promesse d’Allah est tenue et jamais Il ne manque à ce qu’Il a promis.
Bagi mereka di dalam surga itu terdapat segala nikmat yang mereka inginkan. Sungguh inilah janji dari Tuhanmu yang senantiasa dimohon oleh orang-orang yang bertakwa kepada-Nya dan janji Allah pasti terwujud sebab Dia tidak pernah menyalahi janji.
Otterranno, in questo Paradiso, la beatitudine che desiderano; questa è una promessa di Allāh, e i Suoi sudditi pii la desiderano. La promessa di Allāh verrà mantenuta, Egli non manca alle promesse.
Bu cennetlerde diledikleri nimetlerden her şey onlar için bulunmaktadır. Bu; Allah'ın yerine getirilmesi istenilen vaadidir. Takva sahibi kulları, O'ndan bu vaadi isterler. Allah'ın vaadi kesinlikle gerçekleşecektir. O, vaadinden asla dönmez.
Trong Thiên Đàng, họ tự do hưởng lạc. Đó là lời hứa mà Allah đã hứa với đám nô lệ có đức tin của Ngài, lời hứa đó nhất định được Allah thực hiện, Ngài không bao giờ thất hứa.
Ukol sa kanila sa harding ito ang anumang niloloob nila na kaginhawahan. Laging iyon kay Allāh ay isang pangakong hinihiling sa Kanya ng mga lingkod Niyang mga tagapangilag magkasala. Ang pangako ni Allāh ay nagkakatotoo sapagkat Siya ay hindi sumisira sa naipangako.
Và vào ngày Allah phục sinh nhóm người đa thần vô đức tin cùng với thần linh mà chúng thờ phượng ngoài Allah, Ngài hỏi mang tính khinh miệt nhóm thần linh được tôn thờ: Có phải chính các ngươi đã ra lệnh đám nô lệ của TA thờ phượng các ngươi phải không hay là họ tự đẩy mình rời vào lầm lạc?
Na Dan strašnog polaganja računa, Svemogući Allah sakupit će mnogobošce poricatelje i ono što su obožavali, pa će se obratiti njihovim lažnim božanstvima, koreći ih: “Jeste li vi odvratili Moje robove od Pravog puta i odveli ih u zabludu, ili su oni sami s Prave staze zastranili pa su se vama, a da vi to od njih niste tražili, klanjali?”
[Banggitin mo] ang Araw na kakalap si Allāh sa mga tagapagtambal na tagapagpasinungaling at kakalap Siya sa sinasamba nila bukod pa sa Kanya saka magsasabi Siya sa mga sinasamba bilang paninisi sa mga tagasamba nila: "Kayo ba ay nagligaw sa mga lingkod Ko dahil sa pag-uutos ninyo sa kanila na sumamba sila sa inyo o sila ay naligaw dala ng pagkukusa ng mga sarili nila?"
E il giorno in cui Allāh radunerà gli idolatri rinnegatori e coloro che adoravano all'infuori di Allāh, e dirà a coloro che venivano adorati, rimproverando gli adoratori: "Siete stati voi a sviare i Miei sudditi, ordinando loro di adorarvi, oppure si sono sviati di propria iniziativa?
Ingatlah hari ketika Allah menghimpun orang-orang musyrik yang mendustakan-Nya beserta apa yang mereka sembah selain Allah, lalu Allah berfirman kepada yang disembah sebagai cibiran untuk para penyembah mereka, "Apakah kalian yang menyesatkan hamba-hamba-Ku itu dengan memerintahkan mereka agar menyembah kalian atau apakah mereka sendiri yang sesat dari jalan yang benar?"
17- O gün O, onları ve Allah’ın dışında ibadet ettiklerini haşredip bir araya toplayacak ve şöyle diyecek:“Benim bu kullarımı siz mi saptırdınız yoksa kendileri mi yoldan saptılar?”
18- Diyecekler ki:“Seni tenzih ederiz! Senden başkasını dost edinmek bize yaraşmaz. Fakat Sen onları ve atalarını (uzunca bir süre dünyadan) faydalandırdın; öyle ki sonunda (seni) anmayı unuttular ve helâki hak eden bir kavim oldular.”
19- İşte (ibadet ettikleriniz) söylediklerinizde sizi yalanladılar. Artık ne azabı savabilirsiniz, ne de bir yardım bulabilirsiniz. Sizden her kim (şirk işleyerek nefsine) zulmederse ona büyük bir azap tattıracağız.
20- Senden önce gönderdiğimiz bütün rasûller de mutlaka yemek yer ve çarşılarda dolaşırlardı. Biz bazınızı bazınıza imtihan sebebi kıldık. Sabredecek misiniz? Rabbin her şeyi görendir.
17. Allah, kıyamet gününde müşriklerin ve ortak koştukları varlıkların durumlarını, o varlıkların onlardan uzak olduklarını söyleyeceklerini ve müşriklerin yaptıklarının boşa gideceğini haber vererek şöyle buyurmaktadır:“O gün O, onları” yani o yalanlayıcı müşrikleri “ve Allah’ın dışında ibadet ettiklerini haşredip bir araya toplayacak” ve kendilerine ibadet edilen varlıklara, ibadet edenler için bir azar olmak üzere şöyle buyuracaktır:“Benim bu kullarımı siz mi saptırdınız yoksa kendileri mi yoldan saptılar?” Siz, bunlara kendinize ibadet etmelerini emredip bu işi onlara güzel ve çekici mi gösterdiniz yoksa onlar kendiliklerinden mi bu işi yaptılar?
18. “Diyecekler ki: “Seni tenzih ederiz!” Bu sözleriyle Yüce Allah’ı, ortak koşanların ortak koşmalarından tenzih edip kendilerinin bundan uzak olduklarını söyleyecekler. “Senden başkasını dost edinmek bize yaraşmaz.” Yani Senden başka varlıkları dost ve hami edinmemiz, onlara dua ve ibadet etmemiz bize yakışmaz. Sana ibadet etmeye ihtiyacı bulunan aciz kimseler olduğumuza ve Senden başkasına ibadetten de uzak olduğumuza göre nasıl olur da Sen herhangi bir kimseye bize ibadet etmesini emredebilirsin? (Seni bundan tenzih ederiz.) Bu, olacak şey değildir. Mana şöyle de olabilir: Biz Senin yanı sıra veli ve ilah edinilmekten “Seni tenzih ederiz!” Buna göre bu ayet, Meryem oğlu İsa Mesih aleyhisselam’ın ahirette söyleyeceği bildirilen şu sözleri andırmaktadır:“Allah: Ey Meryem oğlu İsa! İnsanlara Allah’ı bırakıp da beni ve anamı iki ilâh edinin diye sen mi söyledin? diyeceği zaman (İsa) der ki: Seni tenzih ederim, hakkım olmayan bir sözü söylemek bana yakışmaz. Şâyet onu ben söylemiş isem zaten onu bilirsin. Sen benim içimde olanı bilirsin; ama Ben sende olanı bilemem. Şüphesiz Sen, gaybları çok iyi bilensin. Ben onlara bana emrettiğinden başkasını söylemedim: Rabbim ve Rabbimiz olan Allah’a ibadet edin, diye (söyledim)”(el-Maide 5/116-117) Buna benzer bir ayet de şöyledir: “O gün onların hepsini haşredecek, sonra da meleklere şöyle diyecek: Bunlar size mi ibadet ederlerdi? Melekler diyecekler ki: Tenzih ederiz Seni! Bizim velimiz/mabudumuz onlar değil, Sensin. Aksine onlar cinlere ibadet ediyorlardı. Bunların çoğu onlara inanıyorlardı.”(Sebe, 30/40-41); “İnsanlar bir araya toplandıklarında onlar kendilerine düşman kesilir ve onların ibadetlerini inkâr ederler.”(el-Ahkâf, 46/6)
nlar, kendilerinin başkalarını Allah’tan başkasına ibadete davet etmekten yahut da onları saptırmış olmaktan uzak olduklarını belirttikten sonra müşriklerin sapmasını gerektiren sebebi de dile getirerek şöyle diyeceklerdir:“Fakat sen onları ve atalarını” dünyevi arzu ve nefsi istekler bakımından “faydalandırdın, öyle ki sonunda” dünya zevkleri ve arzularıyla meşgul olup “(seni) anmayı unuttular.” Böylelikle dünyalarını korurken dinlerini kaybettiler “ve helâki hak eden bir kavim oldular.” Hayırsız bir kavim, iyi hiçbir şeye elverişli olmayan birileri oldular. Helâk olmaktan başka bir şeye müstehak değildiler. Bu sözleriyle onlar, müşriklerin hidâyete niçin uymalarına engel olan şeyi dile getirmiş olacaklardır ki bu engel, dünya nimetlerinden kendilerini hidâyete yönelmekten alıkoyacak derecede çok faydalanmalarıdır. Hidâyet bulmamalarını gerektiren sebep ise kendilerinin hayırsız olmalarıdır. Hidâyet bulmamalarını gerektiren sebeple hidâyet bulmalarına mani olan engel bir arada olunca artık sen böylelerinde kötülük namına ne ararsan bulabilir, helâklarına sebep olacak ne varsa onlarda bulunduğunu görebilirsin.
19. Ortak koştukları varlıklar onlardan uzak olduklarını belirttikten sonra Yüce Allah inat edenleri azarlamak üzere şöyle buyuracaktır:“İşte (ibadet ettikleriniz) söylediklerinizde sizi yalanladılar.” Sizin iddianıza göre bunlar, size kendilerine ibadet etmenizi emretmiş, sizin yaptıklarınıza razı olmuş ve Rabbinizin huzurunda size şefaatçi olacaklarını söylemişlerdi. İşte şimdi bu iddianızı yalandılar ve size en büyük düşmanlardan oldular. O bakımdan sizin azaba uğramanız hak olmuştur. “Artık ne azabı” kendi gücünüzle yahut fidye vererek veya başka bir yolla “savabilirsiniz, ne de” acizliğiniz dolayısıyla ve yardımcınız bulunmadığı için “bir yardım bulabilirsiniz.” Görüldüğü gibi başkalarını taklit eden sapık cahiller hakkında verilen bu hüküm, çok ağır ve kötü bir hüküm, akibetleri de en şerli ve fena bir akibet olacaktır. Hakkı bilmekle birlikte ondan sapıp uzaklaşan inatçılara gelince böylesi hakkında da Yüce Allah şöyle buyurmaktadır:“Sizden” kim zalimlik ederek ve inat ile hakkı terk edip “(şirk işleyerek nefsine) zulmederse ona büyük bir azap tattıracağız.” Öyle ki hiçbir beşer miktarını takdir edemez, mahiyetini anlatamaz.
20. Daha sonra Yüce Allah, yalanlayanların az önce geçen sözlerine cevap olmak üzere şöyle buyurmaktadır:“Senden önce gönderdiğimiz bütün rasûller de mutlaka yemek yer ve çarşılarda dolaşırlardı.” Çünkü biz, onları yemek yemeyen bir ceset kılmadığımız gibi onlar melek de değillerdi. İşte senden önceki peygamberler örnek olarak sana yeter. Zenginlik ve fakirliğe gelince o, bir sınama aracıdır ve Yüce Allah’ın bunda bir hikmeti vardır. O nedenle Allah:“Biz bazınızı bazınıza imtihan sebebi kıldık” buyurmaktadır. Peygamber, kendilerine peygamber gönderilenler için bir imtihan aracıdır. Onunla itaat edenlerle isyankârlar ortaya çıkartılır. Biz, peygamberleri de insanları davet etmekle sınadık. Zenginler, fakir için bir sınavdır. Fakirler de zenginler için bir sınavdır. İşte bu şekilde bu dünya yurdundaki her çeşit insan böyledir. Bu yurt sınama, imtihan ve deneme yurdudur. Bu denemeden maksat ise şudur:“Sabredecek misiniz?” Yani sabredip yerine getirmeniz gereken görevinizi ifa edip Mevlanızın mükâfatına mı layık olacaksınız yoksa sabretmeyerek O’nun tarafından cezalandırılmayı mı hak edeceksiniz? “Rabbin her şeyi görendir.” O, sizin hallerinizi görür ve bilir. Risalete elverişli olduğunu bildiği kimseleri seçer ve lütfuyla onlara bu görevi ihsan eder. O, sizin amellerinizi bilir ve onların karşılığını size verecektir. Hayır ise hayır, şer ise şer.
El día que Él los congregue junto con sus ídolos, y les pregunte a los ídolos: “¿Fueron ustedes los que desviaron a Mis siervos, ordenándoles que los adoraran, o fueron ellos mismos quienes erraron el camino por su propia voluntad?”
The gods of the Idolators will disown Them on the Day of Resurrection
Allah tells us about what will happen on the Day of Resurrection, when those whom the idolators used to worship instead of Allah, angels and others, will rebuke them. Allah says:
وَيَوْمَ يَحْشُرُهُمْ وَمَا يَعْبُدُونَ مِن دُونِ اللَّهِ
(And on the Day when He will gather them together and that which they worship besides Allah.) Mujahid said, "This means `Isa, `Uzayr and the angels."
فَيَقُولُ أَءَنتُمْ أَضْلَلْتُمْ عِبَادِى هَـؤُلاَءِ
(He will say: "Was it you who misled these My servants...") Allah will say to those who were worshipped: `Did you call these people to worship you instead of Me, or was it their own idea to worship you, without any call to that on your part' This is like the Ayah,
وَإِذْ قَالَ اللَّهُ يعِيسَى ابْنَ مَرْيَمَ أَءَنتَ قُلتَ لِلنَّاسِ اتَّخِذُونِى وَأُمِّىَ إِلَـهَيْنِ مِن دُونِ اللَّهِ قَالَ سُبْحَـنَكَ مَا يَكُونُ لِى أَنْ أَقُولَ مَا لَيْسَ لِى بِحَقٍّ إِن كُنتُ قُلْتُهُ فَقَدْ عَلِمْتَهُ تَعْلَمُ مَا فِى نَفْسِى وَلاَ أَعْلَمُ مَا فِى نَفْسِكَ إِنَّكَ أَنتَ عَلَّـمُ الْغُيُوبِ مَا قُلْتُ لَهُمْ إِلاَّ مَآ أَمَرْتَنِى بِهِ
(And when Allah will say: "O `Isa, son of Maryam! Did you say unto men: `Worship me and my mother as two gods besides Allah' " He will say: "Glory be to You! It was not for me to say what I had no right (to say). Had I said such a thing, You would surely have known it. You know what is in my innerself though I do not know what is in Yours; truly, You, only You, are the All-Knower of all that is hidden. Never did I say to them aught except what You did command me to say.") (5:116-117) Describing how those who were worshipped will respond on the Day of Resurrection, Allah says:
قَالُواْ سُبْحَـنَكَ مَا كَانَ يَنبَغِى لَنَآ أَن نَّتَّخِذَ مِن دُونِكَ مِنْ أَوْلِيَآءَ
(They will say: "Glorified be You! It was not for us to take (Nattakhidh) any Awliya' besides You...") Most of the scholars recite a Fathah on the Nun of the word Nattakhidh in His saying:
نَّتَّخِذَ مِن دُونِكَ مِنْ أَوْلِيَآءَ
("...for us to take (Nattakhidh) any Awliya' besides You,") meaning, `it is not right for any created being, neither us nor them, to worship anyone except You; we did not call them to do that, but they did it of their own accord, without us telling them to do it or accepting what they did. We are innocent of them and their worship.' This is like the Ayah,
وَيَوْمَ يَحْشُرُهُمْ جَمِيعاً ثُمَّ يَقُولُ لِلْمَلَـئِكَةِ أَهَـؤُلاَءِ إِيَّاكُمْ كَانُواْ يَعْبُدُونَ قَالُواْ سُبْحَـنَكَ
(And (remember) the Day when He will gather them all together, then He will say to the angels: "Was it you that these people used to worship" They (the angels) will say: "Glorified be You!") (34:40-41) Other scholars understand this phrase to mean: `it is not proper for us to take anyone except You as protectors or helpers (Awliya'), ' meaning, `it is not proper for anyone to worship us, for we are Your servants and in need of You.' This meaning is close to the first.
وَلَـكِن مَّتَّعْتَهُمْ وَءَابَآءَهُمْ
(but You gave them and their fathers comfort) means, `You made such a long period of time pass that they forgot the Reminder, i.e., they forgot what had been sent down to them through the Messengers, calling them to worship You alone with no partner or associate.'
وَكَانُواْ قَوْماً بُوراً
(and became a lost people.) Ibn `Abbas said, "This means, they were destroyed." Al-Hasan Al-Basri and Malik narrated from Az-Zuhri: "There was no good in them." And Allah says:
فَقَدْ كَذَّبُوكُمْ بِمَا تَقُولُونَ
(Thus they will deny you because of what you say;) meaning, `those whom you used to worship besides Allah will show you to be liars in your claims that they were your helpers and protectors bringing you closer to Allah.' This is like the Ayat:
وَمَنْ أَضَلُّ مِمَّن يَدْعُو مِن دُونِ اللَّهِ مَن لاَّ يَسْتَجِيبُ لَهُ إِلَى يَوْمِ الْقِيَـمَةِ وَهُمْ عَن دُعَآئِهِمْ غَـفِلُونَ - وَإِذَا حُشِرَ النَّاسُ كَانُواْ لَهُمْ أَعْدَآءً وَكَانُواْ بِعِبَادَتِهِمْ كَـفِرِينَ
(And who is more astray than one who calls on besides Allah, such as will not answer him till the Day of Resurrection, and who are unaware of their calls to them. And when mankind are gathered, they will become their enemies and will deny their worshipping.) (46:5-6)
فَمَا تَسْتَطِيعُونَ صَرْفاً وَلاَ نَصْراً
(then you can neither avert nor find help.) means: they will not be able to avert the punishment from themselves, nor will they be able to help themselves.
وَمَن يَظْلِم مِّنكُمْ
(And whoever among you does wrong,) means by associating others in worship with Allah,
نُذِقْهُ عَذَاباً كَبِيراً
(We shall make him taste a great torment.)
Allah, yalanlayan o müşrikleri ve onların Allah'tan başka ibadet ettiklerini bir araya getirdiği gün o ibadet edilenlere bir azarlama olarak şöyle der: "Kullarıma, size ibadet etmelerini emrederek onları siz mi saptırdınız yoksa onlar kendileri mi saptılar?"
On the day when the rejecting idolaters will be gathered, together with whatever they worshipped instead of Allah, He will say to those worshipped, scolding those who worshipped them, “Did you lead My servants astray by commanding them to worship you, or did they go astray of their own accord?”
Le Jour où Allah rassemblera les polythéistes dénégateurs avec ce qu’ils adoraient en dehors d’Allah, Allah dira aux idoles adorées en visant leurs adorateurs: Est-ce vous qui avez égarés Mes serviteurs en leur ordonnant de vous adorer ou se sont-ils eux-mêmes égarés ?
"Dan suatu hari Allah menghimpunkan mereka beserta se-suatu yang mereka sembah selain Allah, lalu Allah berkata (kepada yang disembah), 'Apakah kamu yang menyesatkan hamba-hambaKu itu, atau mereka sendirikah yang sesat dari jalan (yang benar)?' Mereka (yang disembah itu) menjawab, 'Mahasuci Engkau, tidak-lah patut bagi kami mengambil selain Engkau sebagai pelindung, akan tetapi Engkau telah memberi mereka dan bapak-bapak me-reka kenikmatan hidup, sampai mereka lupa kepada dzikir; dan mereka adalah kaum yang binasa.' Maka sungguh mereka (yang disembah itu) telah mendustakan kalian tentang sesuatu yang kalian katakan, maka kalian tidak akan dapat menolak (azab) dan tidak (pula) menolong (dirimu). Dan barangsiapa dari kalian yang berbuat zhalim, niscaya Kami rasakan kepadanya azab yang besar. Dan Kami tidak mengutus rasul-rasul sebelummu, melain-kan mereka memakan makanan dan berjalan di pasar-pasar. Dan Kami jadikan sebagian kalian cobaan bagi yang lain. Sanggupkah kamu bersabar? Dan Rabbmu adalah Maha Melihat." (Al-Furqan: 17-20).
(17) Allah سبحانه وتعالى mengabarkan tentang keadaan kaum musy-rikin dan sekutu-sekutu mereka pada Hari Kiamat kelak, pernya-taan para sekutu itu untuk berlepas diri dari mereka serta kebatilan semua usaha mereka, seraya berfirman, ﴾ وَيَوۡمَ يَحۡشُرُهُمۡ ﴿ "Dan suatu hari Allah menghimpunkan mereka," yakni orang-orang musyrik yang mendustakan ﴾ وَمَا يَعۡبُدُونَ مِن دُونِ ٱللَّهِ فَيَقُولُ ﴿ "beserta sesuatu yang mereka sembah selain Allah, lalu Allah berkata," yakni kepada yang disembah dengan nada mencela terhadap orang-orang telah menyembah mereka, ﴾ ءَأَنتُمۡ أَضۡلَلۡتُمۡ عِبَادِي هَٰٓؤُلَآءِ أَمۡ هُمۡ ضَلُّواْ ٱلسَّبِيلَ ﴿ "Apakah kamu yang me-nyesatkan hamba-hambaKu itu, atau mereka sendirikah yang sesat dari jalan?" Apakah kalian yang menyuruh mereka menyembah kalian, dan kalian yang membuat perbuatan itu indah bagi mereka, atau-kah hal itu berasal dari kemauan diri mereka sendiri?
(18) ﴾ قَالُواْ سُبۡحَٰنَكَ ﴿ "Mereka (yang disembah itu) menjawab, 'Ma-hasuci Engkau'." Mereka menyucikan Allah dari kesyirikan kaum musyrikin dan menyatakan kebebasan diri mereka dari semua itu. ﴾ مَا كَانَ يَنۢبَغِي لَنَآ ﴿ "Tidaklah patut bagi kami" maksudnya tidak layak bagi kami dan tidak baik bagi kami menjadikan selain Engkau sebagai pelindung yang mana kami menyembah, beribadah dan berdoa kepada mereka. Lalu apabila kami sangat membutuhkan untuk beribadah kepadaMu dan berlepas diri dari peribadahan kepada selainMu, maka bagaimana mungkin kami akan menyuruh sese-orang agar menyembah kami? Ini tidak mungkin! Atau: Mahasuci Engkau, kalau kami menjadikan, ﴾ مِن دُونِكَ مِنۡ أَوۡلِيَآءَ ﴿ "selain Engkau sebagai pelindung." Ini sama dengan perkataan al-Masih Isa putra Maryam عليه السلام,
﴾ وَإِذۡ قَالَ ٱللَّهُ يَٰعِيسَى ٱبۡنَ مَرۡيَمَ ءَأَنتَ قُلۡتَ لِلنَّاسِ ٱتَّخِذُونِي وَأُمِّيَ إِلَٰهَيۡنِ مِن دُونِ ٱللَّهِۖ قَالَ سُبۡحَٰنَكَ مَا يَكُونُ لِيٓ أَنۡ أَقُولَ مَا لَيۡسَ لِي بِحَقٍّۚ إِن كُنتُ قُلۡتُهُۥ فَقَدۡ عَلِمۡتَهُۥۚ تَعۡلَمُ مَا فِي نَفۡسِي وَلَآ أَعۡلَمُ مَا فِي نَفۡسِكَۚ إِنَّكَ أَنتَ عَلَّٰمُ ٱلۡغُيُوبِ 116 مَا قُلۡتُ لَهُمۡ إِلَّا مَآ أَمَرۡتَنِي بِهِۦٓ أَنِ ٱعۡبُدُواْ ٱللَّهَ رَبِّي وَرَبَّكُمۡۚ ﴿
"Dan (ingatlah) ketika Allah berfirman, 'Hai Isa putra Maryam, adakah kamu mengatakan kepada manusia, 'Jadikanlah aku dan ibuku dua orang tuhan selain Allah.' Isa menjawab, 'Mahasuci Engkau, tidaklah patut bagiku mengatakan apa yang bukan hakku (mengatakannya). Jika aku pernah mengatakannya maka tentulah Engkau telah mengetahuinya. Engkau mengetahui apa yang ada pada diriku dan aku tidak mengetahui apa yang ada pada diriMu. Sesungguhnya Engkau Maha Mengetahui perkara-perkara yang ghaib. Aku tidak pernah mengatakan kepada mereka kecuali apa yang Engkau perintahkan kepadaku (mengatakannya) yaitu, 'Sembahlah Allah, Rabbku dan Rabbmu'." (Al-Ma`idah: 116-117).
Dan Allah سبحانه وتعالى berfirman,
﴾ وَيَوۡمَ يَحۡشُرُهُمۡ جَمِيعٗا ثُمَّ يَقُولُ لِلۡمَلَٰٓئِكَةِ أَهَٰٓؤُلَآءِ إِيَّاكُمۡ كَانُواْ يَعۡبُدُونَ 40 قَالُواْ سُبۡحَٰنَكَ أَنتَ وَلِيُّنَا مِن دُونِهِمۖ بَلۡ كَانُواْ يَعۡبُدُونَ ٱلۡجِنَّۖ أَكۡثَرُهُم بِهِم مُّؤۡمِنُونَ 41 ﴿
"Dan (ingatlah) hari (yang di waktu itu) Allah mengumpulkan mereka semuanya kemudian Allah berfirman kepada malaikat, 'Apakah mereka ini dahulu menyembah kamu?' Malaikat-malaikat itu menjawab, 'Mahasuci Engkau. Engkau-lah pelindung kami, bukan mereka; bahkan mereka telah menyembah jin; kebanyakan mereka beriman kepada jin itu'." (Saba`: 40-41).
﴾ وَإِذَا حُشِرَ ٱلنَّاسُ كَانُواْ لَهُمۡ أَعۡدَآءٗ وَكَانُواْ بِعِبَادَتِهِمۡ كَٰفِرِينَ 6 ﴿
"Dan apabila manusia dikumpulkan (pada Hari Kiamat) niscaya sembahan-sembahan mereka itu menjadi musuh mereka dan mengingkari pemujaan-pemujaan mereka." (Al-Ahqaf: 6).
Setelah mereka menyatakan kebebasan diri mereka dari ajakan untuk beribadah kepada selain Allah, atau dari keberadaan mereka sebagai makhluk yang menyesatkan mereka, maka mereka menyebutkan sebab yang mengakibatkan kesesatan kaum musy-rikin, seraya berkata, ﴾ وَلَٰكِن مَّتَّعۡتَهُمۡ وَءَابَآءَهُمۡ ﴿ "Akan tetapi Engkau telah memberi mereka dan bapak-bapak mereka kenikmatan hidup," di dalam kelezatan dunia dan syahwat dan berbagai tuntutannya yang bersifat biologis, ﴾ حَتَّىٰ نَسُواْ ٱلذِّكۡرَ ﴿ "sampai mereka lupa kepada dzikir," karena sibuk dengan kelezatan dunia dan tenggelam dalam gemer-lapnya, sehingga mereka hanya menjaga harta benda mereka dan menyia-nyiakan agama mereka, ﴾ وَكَانُواْ قَوۡمَۢا بُورٗا ﴿ "dan mereka adalah kaum yang binasa," yakni orang-orang yang busuk, tidak ada ke-baikannya, tidak bisa menjadi shalih dan tidak cocok kecuali untuk dibinasakan dan dihancurkan.
Jadi, mereka menjelaskan penghalang yang telah menghala-ngi mereka untuk mengikuti kebenaran, yaitu berfoya-foya dalam kehidupan dunia, yang telah memalingkan mereka dari petunjuk dan dari segala jalan menuju petunjuk, dan bahwasanya mereka sama sekali tidak memiliki kebaikan. Lalu ketika penunjuk kebe-naran telah hilang dan penghalangnya muncul, maka tidak ada suatu keburukan dan kebinasaan yang kamu kehendaki melainkan pasti kamu temukan ada pada mereka.
(19) Setelah sembahan-sembahan itu berlepas diri dari mereka, Allah berfirman dengan nada mencerca dan memojokkan orang-orang yang berkeras kepala itu, ﴾ فَقَدۡ كَذَّبُوكُم بِمَا تَقُولُونَ ﴿ "Maka sungguh mereka (yang disembah itu) telah mendustakan kalian tentang apa yang kalian katakan," yaitu bahwa sesungguhnya mereka telah memerintahkan kalian untuk menyembahnya, dan mereka rela dengan perbuatan kalian, dan sesungguhnya mereka adalah para pemberi syafa'at bagi kalian di sisi tuhan kalian. Mereka telah mendustakan kalian dalam klaim itu. Mereka telah menjadi musuh utama kalian. Maka sangat pantaslah kalian mendapat azab.
﴾ فَمَا تَسۡتَطِيعُونَ صَرۡفٗا ﴿ "Maka kalian tidak akan dapat menolak" azab dari kalian dengan perbuatan kalian atau dengan suatu tebusan atau lain-lainnya, ﴾ وَلَا نَصۡرٗاۚ ﴿ "dan tidak pula menolong (diri kalian)" karena kerapuhan kalian dan tidak adanya penolong kalian. Inilah hukuman bagi orang-orang yang sesat, bodoh nan bertaklid buta, sebagaimana Anda ketahui, ia adalah seburuk-buruk hukuman dan neraka adalah sejelek-jelek tempat tinggal.
Adapun orang yang menentang (keras kepala) dari mereka, yaitu orang yang telah mengetahui kebenaran namun berpaling darinya, maka Allah berfirman berkenaan dengan haknya, ﴾ وَمَن يَظۡلِم مِّنكُمۡ ﴿ "Dan barangsiapa dari kalian yang berbuat zhalim," sengaja meninggalkan kebenaran secara zhalim dan keras kepala, ﴾ نُذِقۡهُ عَذَابٗا كَبِيرٗا ﴿ "niscaya Kami rasakan kepadanya azab yang besar," tidak dapat diukur besarnya dan tidak bisa dibayangkan keadaannya.
(20) Kemudian Allah سبحانه وتعالى berfirman sebagai jawaban terha-dap perkataan kaum yang mendustakan, –"Kenapa rasul ini mema-kan makanan dan berjalan di pasar-pasar?"–, ﴾ وَمَآ أَرۡسَلۡنَا قَبۡلَكَ مِنَ ٱلۡمُرۡسَلِينَ إِلَّآ إِنَّهُمۡ لَيَأۡكُلُونَ ٱلطَّعَامَ وَيَمۡشُونَ فِي ٱلۡأَسۡوَاقِۗ ﴿ "Dan Kami tidak mengutus rasul-rasul sebelummu, melainkan mereka pasti memakan makanan dan berjalan di pasar-pasar." Kami sekali-kali tidak menjadikan mereka jasad yang tidak makan makanan, dan Kami pun tidak menjadikan mereka sebagai malaikat, sehingga kamu dapat menjadikannya sebagai suri tauladan. Adapun masalah kaya atau fakir, ini semua adalah
ujian dan kebijakan dari Allah سبحانه وتعالى, sebagaimana difirmankanNya, ﴾ وَجَعَلۡنَا بَعۡضَكُمۡ لِبَعۡضٖ فِتۡنَةً ﴿ "Dan Kami jadikan sebagian kalian cobaan bagi yang lain." Jadi, seorang rasul itu adalah ujian bagi umatnya dan cobaan bagi orang-orang yang taat dari orang-orang yang durhaka. Para rasul itu sendiri, Kami menguji mereka dengan dakwah (me-nyeru) manusia, orang yang kaya adalah cobaan bagi orang yang fakir, dan yang fakir adalah cobaan bagi yang kaya. Demikian pula berbagai jenis makhluk di dalam negeri ini, yaitu negeri cobaan, bala dan ujian. Dan tujuan dari cobaan itu adalah ﴾ أَتَصۡبِرُونَۗ ﴿ "sang-gupkah kalian bersabar," sehingga kalian tetap melaksanakan apa yang menjadi tugas wajib kalian, kemudian Allah membalas kalian. Ataukah kalian tidak sanggup bersabar sehingga berhak mendapat hukuman? ﴾ وَكَانَ رَبُّكَ بَصِيرٗا ﴿ "Dan Rabbmu adalah Maha Melihat." Dia mengetahui semua kondisi kalian, dan Dia memilih orang yang Dia ketahui layak dan pantas untuk mengemban risalahNya, dan Dia mengistimewakannya dengan memberinya keutamaan, dan Dia mengetahui semua perbuatan kalian, dan kelak Dia akan memberi-kan balasan yang setimpal atasnya. Jika baik, maka dibalas dengan kebaikan dan jika buruk, maka dibalas dengan keburukan pula.
Les idoles diront: Que Tu sois élevé au-dessus d’avoir un associé, ô notre Seigneur, il ne nous appartient pas de prendre d’autres alliés que Toi. Comment pouvons-nous donc appeler Tes serviteurs à nous adorer à Ta place ? Tu as mis à disposition de ces polythéistes et de leurs ancêtres des variétés de plaisirs afin de les mener graduellement à leur perte au point qu’ils en ont oublié de T’évoquer et ils se sont mis alors à T’associer des divinités. Ce sont donc des gens voués à la perdition pour s’être conduits de la sorte.
Gli idoli diranno: "Gloria Tua, nostro Dio, lungi da Te avere dei soci; non ci spetta prendere protettori all'infuori di Te, a cui fare affidamento, come possiamo invitare i Tuoi sudditi ad adorarci all'infuori di Te?! Hai fatto godere questi idolatri dei piaceri mondani, e hai fatto godere i loro antenati per tentarli, finché non dimenticarono di invocarTi, associandoTi altre divinità, a causa della loro licenziosità.
Allah'a ortak koşulup kendilerine ibadet edilenler şöyle derler: "Ey Rabbimiz! Sen, bir ortağın olmasından münezzehsin. Bize, senden başkasını dostlar edinmek yakışmaz. Nasıl olur da kullarını, senden başkasına kulluk etmeye davet ederiz? Fakat sen, bu müşriklere dünyanın lezzetlerinden tattırdın. Onlardan önce de babalarına istidrac olması için nimetlerinden verdin de seni zikretmeyi unuttular. Böylece onlar, senden başkalarına kulluk ettiler ve azgınlıkları sebebi ile helak olmuş bir kavim oldular."
Mereka yang disembah itu menjawab, "Mahasuci Engkau, wahai Tuhan kami! Tidaklah patut bagi-Mu memiliki sekutu dan tidak patut bagi kami untuk mengambil pelindung-pelindung selain Engkau, lalu bagaimana bisa kami memerintahkan hamba-hamba-Mu untuk menyembah kami atau selain-Mu? Akan tetapi, Engkau telah memberi orang-orang musyrik itu dan nenek moyang mereka sebelumnya kenikmatan hidup dunia, sebagai bentuk istidraj (penangguhan agar mereka terus tenggelam dalam nikmat yang menyebabkan bertambahnya dosa dan azab mereka) sampai mereka lupa mengingat-Mu, sehingga mereka pun menyembah selain-Mu dan kemudian mereka menjadi kaum yang binasa lantaran kedurhakaan mereka."
Magpapasinungaling nga sila sa inyo sa sinasabi ninyo saka hindi kayo makakakaya ng isang paglilihis ni isang pag-aadya. Ang sinumang lalabag sa katarungan kabilang sa inyo ay magpapatikim Kami sa kanya ng isang pagdurusang malaki.
Na to će lažna božanstva koja su obožavana odgovoriti: “Slava Tebi neka je, Ti si uzvišen od toga da imaš saučesnike! Nama ne dolikuje da obožavamo nekog drugog mimo Tebe i da ga uzmemo za zaštitnika, i ne dolikuje nam da tražimo od ljudi da nama, a ne Tebi, robuju! Nego si Ti, Allahu Uzvišeni, njima i njihovim precima dao da uživaju u nasladama, toliko da si ih propasti malo-pomalo približavao, te ih je to zaokupilo, zbog čega su činili širk i zbog svoje nesreće posve nastradali.”
Nhóm thần linh bào chữa: Lạy Thượng Đế của bầy tôi, Ngài vô can với tất cả những gì đã gán ghép cho Ngài, bầy tôi không dám tự ý chọn ai đó ngoài Ngài làm Đấng Bảo Hộ cho họ, thế thì làm sao bề tôi dám kêu gọi họ thờ phượng bầy tôi thay vì Ngài. Chẳng qua là Ngài đã ban cho họ và tổ tiên họ sống sung sướng, hưởng thụ trên trần gian khiến họ lún sâu hơn trong tội lỗi đến nỗi họ quên mất lời nhắc nhở của Ngài nên đã thờ phượng ngoài Ngài, họ là đám người bị diệt vong.
The worshipped ones will say, “Our Lord! You are exalted from having any partner. It was not for us to take any guardians instead of You, so how could we call Your servants to worship us instead of You? Our Lord! Rather, You granted these idolaters and their forefathers enjoyment through the pleasures of the world, gradually leading them into their destruction, until they forgot Your remembrance and worshipped others with You. They were people doomed due to their wretchedness.”
Los ídolos responderán: “¡Señor nuestro! Glorificado seas. No nos correspondía tomar ningún protector en lugar de Ti, entonces ¿cómo podríamos llamar a Tus siervos para que nos adoraran en lugar de adorarte a Ti? ¡Señor nuestro! Más bien, Tú les concediste a estos idólatras y a sus antepasados el disfrute a través de los placeres del mundo, conduciéndolos gradualmente a su propia destrucción, hasta que olvidaron Tu recuerdo y adoraron a otros contigo. Eran personas condenadas por su miseria”.
O idolaters! Verily, those you worshipped other than Allah have belied you in your claims against them, so you cannot fend off the punishment from yourselves nor help them due to your incapability. O believers! Whoever oppresses from amongst you by ascribing partners to Allah, I shall make him suffer a great punishment, just like I will make the ones mentioned suffer.
Ô polythéistes, les idoles que vous adoriez à la place d’Allah ont réfuté les accusations que vous portiez contre elles. Votre impuissance est telle que vous ne pourrez pas éloigner le châtiment de vous, ni voler au secours de vos idoles et quiconque commet l’injustice d’associer des divinités à Allah, ô croyants, Nous lui ferons goûter un châtiment terrible semblable à ceux que Nous avons fait goûter à ceux qui ont été mentionnés.
The Quranic commentator Ibn Kathir explains the reminder when he writes, ‘They forgot the message You had sent to them through the messengers (prophets) about worshipping You alone and no other.’ The addressee communities of the various prophets were not deniers of the truth or polytheists per se. The prophets sent to them had brought to them the message of worshipping one God alone. But, with the passage of time, they became engrossed in worldly affairs, and developed the belief that their elders and prophets, etc. would become the intermediate means of obtaining God’s pardon. But, on the Day of Judgement, all such beliefs will prove false. At that time, people will come to know that the only saviour from God’s reckoning is God Himself and no other.
Coloro che adoravate all'infuori di Allāh vi hanno smentito – o idolatri – riguardo le vostre insinuazioni su di loro: non potrete salvarvi dalla punizione né sopportarla, poiché non ne siete in grado. Chi di voi commette ingiustizia, o credenti, associando altri ad Allāh, gli faremo provare una grande punizione, come quella che abbiamo inflitto a coloro che abbiamo menzionato.
Ey müşrikler! Allah'tan başka kendilerine ibadet ettiğiniz ve kendilerine davet ettiğiniz ilahlar, sizleri yalanlamıştır. Artık acizliğiniz sebebi ile ne azabınızı geri çevirmeye ve ne de bir yardım temin etmeye güç yetirebilirsiniz. Ey Müminler! Sizden kim Allah'a ortak koşmak ile zulmedecek olursa, az önce zikri geçenlere tattırdığımız gibi ona da büyük bir azap tattırırız.
Mereka yang kalian sembah selain Allah itu -wahai orang-orang musyrik- telah mendustakan kalian tentang apa yang kalian klaim atas mereka. Oleh karena itu, kalian tidak akan dapat menolak azab dari diri kalian dan tidak pula menolong diri kalian sendiri lantaran lemahnya kalian. Siapa di antara kalian -wahai orang-orang mukmin- berbuat zalim dengan melakukan kesyirikan kepada Allah, niscaya Kami timpakan kepadanya azab yang besar seperti yang Kami timpakan kepada kaum yang disebutkan sebelumnya.
Magpapasinungaling nga sa inyo, O mga tagapagtambal, ang mga sinamba ninyo bukod pa kay Allāh kaugnay sa pinagsasabi ninyo hinggil sa kanila saka hindi kayo makakakaya ng pagtulak sa pagdurusa palayo sa mga sarili ninyo ni ng pag-aadya sa mga ito dahil sa kawalang-kakayahan ninyo. Ang sinumang lalabag sa katarungan kabilang sa inyo, O mga mananampalataya, sa pamamagitan ng pagtatambal kay Allāh ay magpapatikim sa kanya ng isang pagdurusang mabigat tulad ng ipinatikim sa nabanggit.
Quả thật, lời thú tội của các ngươi đã bị bác bỏ - hỡi nhóm người đa thần - từ phía các thần linh mà các ngươi từng thờ phượng trước đây ngoài Allah. Thế là các ngươi bất lực bảo vệ bản thân khỏi hình phạt, lại càng không có ai dám giúp đỡ các ngươi. Về các ngươi - hỡi những người có đức tin - dám gây bất công thờ phượng ai khác cùng Allah, TA sẽ cho hắn nếm hình phạt khủng khiếp.
¡Idólatras! Ciertamente, aquellos a quienes han adorado fuera de Al-lah los han desmentido en sus reclamos contra ellos, por lo que no pueden esquivar el castigo sobre ustedes mismos ni encontrar ayuda, debido a su incapacidad. ¡Creyentes! A quien oprima de entre ustedes atribuyendo copartícipes a Al-lah, le haremos sufrir un gran castigo, así como Yo les haré sufrir a ellos.
Višebošcima će biti rečeno: “Evo, ova lažna božanstva, kojima ste se klanjali, poriču tu vašu lažnu tvrdnju, pa vi od sebe ne možete patnju otkloniti, a ne možete ni njima, svojim božanstvima, pomoći.” Vjernici, onom ko umre nanoseći sam sebi nepravdu čineći širk, pripada strašna i bolna kazna u džehennemskoj vatri, kao što ista ta kazna pripada ovima koji su spomenuti.
Ey Resul! Senden önceki bütün peygamberleri de ancak bir beşer (insan) olarak gönderdik. Onlar da yemek yerler ve çarşılarda dolaşırlardı. Bunu yapan ilk resul sen değilsin. Ey insanlar! Sizlerden bazınızı bazınıza zenginlik, fakirlik, sağlık ve hastalık vesilesiyle imtihan sebebi kıldık. (Bakalım) Siz, imtihan olunduğunuz şeylere sabredecek misiniz? (Eğer sabrederseniz) Allah, sizleri sabrınıza karşılık mükâfatlandıracaktır. Fakat Rabbin, sabreden kimseyi ve sabretmeyeni de, kendisine itaat eden kimseyi ve isyan edeni de hakkıyla görendir.
Commentary
In the forgoing verses a general answer was given to the doubts raised by the infidels and polytheists in regard to prophethood of the Holy Prophet ﷺ . Here in the above verses a detailed reply is given to the objections. The gist of the reply is that because of your ignorance and mental block you have raised the issue that if he were really a prophet, then he should have possessed a great deal of material wealth and gardens etc. so that he should have been free from making efforts for his sustenance. The simple reply to this objection is that there is no problem for Us to provide material wealth to Our messengers; rather if We so wish we can make them kings of the mammoth empires, as we had done in the case of Sayyidna Dawud (رح) and Sayyidna Sulayman علیہ السلام who were made rulers of the gigantic empires and were endowed with enormous wealth, which is a clear sign of Our omnipotence. But in the interest of common people and other numerous considerations, it is required that prophets should be kept away from the material wealth of the world. Especially in the case of the Holy Prophet ﷺ it was preferred by Allah Ta’ ala to keep him in line with the ordinary Muslims by way of worldly possessions, and he also preferred for himself to be like that. It is reported in the Musnad of Ahmad and in Tirmidhi on the authority of Sayyidna Abu 'Umamah ؓ that the Holy Prophet ﷺ said that Allah Ta’ ala offered to him to turn the entire valley and hills of Makkah into gold for him. On that he requested to Him "No my Lord, I would prefer that I get sustenance one day (to offer my thanks to You) and go without food the next (to be patient). Also, Sayyidah ` A'ishah ؓ has reported that the Holy Prophet ﷺ said "If I wanted, mountains of gold would have been around me." (Mazhari)
The sum and substance of all this is that it is Allah's wisdom to keep the prophets poor which is also in the best interest of the people at large. Also, the prophets are not forced to lead a poor life. On the contrary they have a choice either to opt for an ordinary simple life or else Allah Ta’ ala can make them wealthy with a lot of property. But Allah Ta ala has made them such that they do not desire any material wealth and instead prefer a simple and poor life for themselves.
The second objection infidels had raised was that if he was really a prophet, he would not have been eating and drinking like ordinary people nor would he walk in the markets to earn his livelihood. This objection was based on the assumption of many infidels that Allah's messengers could only be angels and not humans. The answer to this false notion is given in the Holy Qur'an at several places. The answer given here is that the prophets whom you admit to be prophets were also humans and not angels. They used to eat, drink and work like ordinary human beings. Hence you should have deduced from this that eating and drinking is not something repugnant to prophethood. The last verse وَمَا أَرْسَلْنَا قَبْلَكَ مِنَ الْمُرْسَلِينَ إِلَّا إِنَّهُمْ لَيَأْكُلُونَ الطَّعَامَ (And We did not send any messengers before you, but all of them used to eat food - 25:20) has put forward the same argument.
There is great wisdom in economic difference between people
وَجَعَلْنَا بَعْضَكُمْ لِبَعْضٍ فِتْنَةً (And We have made some of you test for some others - 25:20). There is an allusion in the verse that Allah Ta ala had complete power to make all humans wealthy, prosperous, healthy and of high status. But this way nobody would have been poor, weak or sick - a position which would have created innumerable social problems resulting in chaos and confusion. Therefore, Allah Taala has made some rich and some poor, some healthy and some sick, some strong and some weak, and some with high status and some others unknown. This way every single individual is at test because of his or her peculiar placing in society and community. The rich and healthy people are at test for their thankfulness, while poor and sick persons are on trial for their patience. For this very reason the Holy Prophet has advised that whenever you see someone who is wealthier, healthier, stronger or higher in status you should at once try to turn towards those who are lower than you in wealth, health, strength and status so that instead of feeling jealous, which is a sin, you should thank Allah Ta’ ala for giving you better placing in this world as against those who have less than you. (Bukhari, Muslim, Mazhari)
The initial addressees of the Quran were those who accepted as their prophets Noah, Abraham, Ishmael, Moses and others. Despite this, they refused to accept Muhammad. One of the reasons for this is that people of later ages always devise, of their own accord, legendary accounts of their past prophets with a view to glorifying them. In the light of these stories, the personality of their past prophet assumes an almost magical character. Subsequently, when the contemporary prophet comes before them, he strikes them as being an ordinary human being. In their minds, on the one hand, there is the image of the past prophet who appears to them as a superhuman personality, while on the other hand, there is the present, living prophet who appears to them simply in the form of a human being. In the light of this comparison, they find themselves unable to believe in the present prophet. While accepting the institution of prophethood, they reject the prophet. For the disbelievers, the Prophet and the believers are a source of trial, and for the Prophet and the believers the disbelievers are a source of trial. The trial of those who deny the truth is that they should be able to recognise the latent greatness in the apparently ordinary appearance of the prophet, while for the believers it is that they should not lose patience with the meaningless and provocative utterances of the unbelievers.
E non inviammo prima di te – o Messaggero – altro che messaggeri umani che mangiavano cibo e camminavano nei mercati, e tu non fai eccezione. Vi abbiamo messi alla prova, o gente, con la ricchezza, la povertà, la salute e la malattia; non intendete sopportate queste diverse tentazioni, così che Allāh vi ricompensi per la vostra pazienza?! E il tuo Dio vigila su coloro che pazientano e su coloro che non pazientano, su coloro che Gli obbediscono e su coloro che Gli disobbediscono.
فَمَا تَسْتَطِيعُونَ صَرْفاً وَلاَ نَصْراً
(then you can neither avert nor find help.) means: they will not be able to avert the punishment from themselves, nor will they be able to help themselves.
وَمَن يَظْلِم مِّنكُمْ
(And whoever among you does wrong,) means by associating others in worship with Allah,
نُذِقْهُ عَذَاباً كَبِيراً
(We shall make him taste a great torment.)
وَمَآ أَرْسَلْنَا قَبْلَكَ مِنَ الْمُرْسَلِينَ إِلاَّ إِنَّهُمْ لَيَأْكُلُونَ الطَّعَامَ وَيَمْشُونَ فِى الاٌّسْوَاقِ وَجَعَلْنَا بَعْضَكُمْ لِبَعْضٍ فِتْنَةً أَتَصْبِرُونَ وَكَانَ رَبُّكَ بَصِيراً
(20. And We never sent before you any of the Messengers but verily, they ate food and walked in the markets. And We have made some of you as a trial for others; will you have patience And your Lord is Ever All-Seer.)
All of the Previous Messengers were Human
Allah tells us about the previous Messengers He sent: they all used to eat food needing the nourishment in it. They used to go around in the marketplaces seeking to engage in trade and earn a livelihood. This should not, however, affect their status as Messengers, for Allah gave them good characteristics and caused them to speak fine words and do noble deeds, and gave them miracles and clear proofs, from which any person with sound insight may see the confirmation that what they brought from Allah was true. This Ayah is similar to the Ayat;
وَمَآ أَرْسَلْنَا مِن قَبْلِكَ إِلاَّ رِجَالاً نُّوحِى إِلَيْهِمْ مِّنْ أَهْلِ الْقُرَى
(And We sent not before you any but men unto whom We revealed, from among the people of townships) (12:109).
وَمَا جَعَلْنَـهُمْ جَسَداً لاَّ يَأْكُلُونَ الطَّعَامَ
(And We did not create them bodies that ate not food) (21:8).
وَجَعَلْنَا بَعْضَكُمْ لِبَعْضٍ فِتْنَةً أَتَصْبِرُونَ
(And We have made some of you as a trial for others; will you have patience) means, `We test some of you by means of others, so that We may see who will be obedient and who will be disobedient.' Allah says:
أَتَصْبِرُونَ وَكَانَ رَبُّكَ بَصِيراً
(will you have patience And your Lord is Ever All-Seer.) meaning, He knows who deserves to receive revelation, as Allah says elsewhere:
اللَّهُ أَعْلَمُ حَيْثُ يَجْعَلُ رِسَالَتَهُ
(Allah knows best with whom to place His Message) (6:124). And He knows who deserves to be guided to the Message with which He sent them, and who does not deserve to be guided.
وَجَعَلْنَا بَعْضَكُمْ لِبَعْضٍ فِتْنَةً أَتَصْبِرُونَ
(And We have made some of you as a trial for others. Will you have patience) Muhammad bin Ishaq said: Allah is saying, "If I had willed that the world be such that no one would oppose My Messengers, I could have made it so, but I wanted to test My servants by means of them." In Sahih Muslim it is narrated from `Iyad bin Himar that the Messenger of Allah ﷺ said:
«يَقُولُ اللهُ تَعَالى: إِنِّي مُبْتَلِيكَ وَمُبْتَلٍ بِك»
(Allah says: "I will test you and test others by means of you.") In the Sahih it is recorded that he was given the choice between being a Prophet and king, or being a servant and Messenger, and he chose to be a servant and Messenger.
O Messenger! All the messengers I sent before you were humans who would eat food and walk in the markets; you are not a unique messenger in that sense. O people! I have made you tests for each other by granting you varying degrees of affluence, poverty, health and sickness; throughout these different circumstances, will you bear whatever I afflict you with so that I may reward you upon your patience? Your Lord is ever-aware of those who bear patience and those who do not, and those who obey Him and those who disobey Him.
Tidaklah Kami mengutus para rasul sebelummu -wahai Rasul- melainkan dari jenis manusia, mereka juga memakan makanan dan berjalan di pasar-pasar. Jadi, engkau bukan rasul pertama yang melakukan itu. Kami jadikan sebagian kalian -wahai manusia- sebagai cobaan bagi sebagian yang lain dalam hal kekayaan, kemiskinan, kesehatan, dan penyakit, maka maukah kalian bersabar dengan cobaan ini sehingga kalian diberikan ganjaran pahala atas kesabaran itu?! Sungguh Tuhanmu Maha Melihat siapa saja yang bersabar dan yang tidak bersabar, juga siapa saja yang taat dan yang bermaksiat kepada-Nya.
Allahov Poslaniče, Allah nije poslao prije tebe nijednog poslanika a da nije bio iz ljudske vrste, i svi su poslanici jeli, pili i bavili se običnim poslovima kojima se bave svi drugi ljudi. Ti nisi prvi poslanik koji to radi. Ljudi, Sveznajući Allah učinio je da budete iskušenje jedni za druge zbog međusobne razlike u bogatstvu i siromaštvu, zdravlju i bolesti. Pa zar nećete otrpjeti udarac sudbine i trpeljivo podnijeti iskušenja, zbog čega će vas Allah nagraditi. A Gospodar tvoj vidi i zna ko je strpljiv, a ko to nije; ko Mu je poslušan, a ko neposlušan je.
Mensajero, todos los mensajeros que envié antes que a ti también eran humanos que comían y caminaban por los mercados, no eres un mensajero único en ese sentido. ¡Gente! Los he puesto a prueba unos a otros concediéndoles diversos grados de opulencia, pobreza, salud y enfermedad. A través de estas circunstancias diferentes, ¿soportarán cualquier aflicción para que pueda recompensarlos por su paciencia? Su Señor es siempre consciente de los que tienen paciencia y de los que no la tienen, y de los que Le obedecen y de los que Le desobedecen.
Hindi Kami nagpadala sa bago sa iyo, o Sugo, na mga isinugo malibang bilang mga tao, na sila noon ay kumakain ng pagkain at lumalakad sa mga palengke. Ikaw ay hindi isang pasimula sa mga sugo kaugnay roon. Gumawa Kami sa ilan sa inyo, O mga tao, para sa iba bilang pagsusulit sa pagkayaman at karalitaan, at sa kalusugan at karamdaman dahilan sa pagkakaiba-ibang ito. Makatitiis ba kayo sa isinubok sa inyo para gumantimpala si Allāh sa pagtitiis ninyo? Laging ang Panginoon mo ay Nakakikita sa sinumang nagtitiis at sinumang hindi nagtitiis, at sa sinumang tumatalima sa Kanya at sinumang sumusuway sa Kanya.
Và TA đã cử phái trước Ngươi - hỡi Thiên Sứ - những Thiên Sứ cũng là người phàm, cũng ăn uống, cũng đi lại trong chợ, hoàn toàn không phải là điều mới mẻ gì. Và TA cũng định đoạt trong các ngươi - hỡi con người - có người giàu, có người nghèo, có người khỏe, có người bệnh, mỗi người mỗi hoàn cảnh, một khi các ngươi kiên nhẫn chịu đựng thử thách sẽ được Allah ban thưởng vì sự nhẫn nại của các ngươi. Thượng Đế của Ngươi luôn thấy rõ ai kiên nhẫn và ai không kiên nhẫn, ai ngoan ngoãn tuân lệnh Ngài và ai chống đối Ngài.
Ô Messager, Nous n’avons envoyé comme messagers avant toi que des humains qui mangeaient de la nourriture et déambulaient dans les marchés. Tu n’es donc pas différent d’eux. Ô gens, Nous avons fait de certains de vous des épreuves pour les autres en ce qui concerne la richesse et la pauvreté, la santé et la maladie. Allez-vous vous montrer patient dans votre épreuve afin d’obtenir la récompense d’Allah ? Allah voit le mieux qui fait preuve ou non de patience et qui Lui obéit ou lui désobéit.
Orang-orang kafir yang tidak berharap adanya pertemuan dengan Kami dan tidak pula takut akan azab Kami mengatakan, "Mengapakah Allah tidak menurunkan para malaikat agar mereka mengabarkan kepada kami tentang kebenaran Muhammad, atau mengapa kami tidak melihat Tuhan kami secara nyata agar Dia mengabarkan tentang kebenaran Muhammad?" Sesungguhnya rasa angkuh telah membesar sekali dalam diri mereka hingga menghalangi mereka dari keimanan dan dengan perkataan mereka ini mereka benar-benar telah melampaui batas dalam melakukan kekafiran dan kedurhakaan.
21- Bize kavuşacaklarını ummayanlar dediler ki:“Bize melekler indirilmeli yahut Rabbimizi görmeli değil miydik?” Andolsun ki onlar, kendilerini çok büyük gördüler ve azgınlıkta çok ileri gittiler.
22- Gün gelecek melekleri göreceklerdir; ama o gün günahkârlar için hiçbir sevindirici haber olmayacaktır. (Aksine melekler onlara:)“Size cennet yasaktır, yasak!” diyeceklerdir.
23- Biz de işledikleri (iyi görünümlü) amellerine yönelip onları havaya saçılmış toz zerreleri yapacağız.
21. Yani Allah Rasûlünü, Allah’ın vaadini ve tehdidini yalanlayan, kalplerinde tehdit korkusu ve yaratana kavuşma umudu bulunmayanlar dediler ki:“Bize melekler indirilmeli yahut Rabbimizi görmeli değil miydik?” Niçin melekler inip de senin peygamberliğine tanıklık etmiyor? Bu hususta seni desteklemiyor? Yahut da niye rasûl olarak melekler inmiyor? Ya da niye Rabbimizi görmüyoruz? O, bizimle konuşarak: Bu, benim rasûlümdür; ona tâbi olun, demiyor? Bu, Allah Rasûlüne hiçbir gerekçesi olmayan bir karşı çıkıştır. Bir kibirlenme, boş bir büyüklük taslama ve inatlaşmadır. “Andolsun ki onlar” böyle bir teklifte bulunup bu şekilde bir cüretkârlık göstermekle “kendilerini çok büyük gördüler ve azgınlıkta çok ileri gittiler.” Ey zavallılar, sefiller! Siz kim oluyorsunuz ki Allah’ı görmek talebinde bulunuyor ve risaletin ispatı için bunun şart olduğunu ileri sürebiliyorsunuz? Bundan daha büyük bir kibir olabilir mi? “Azgınlıkta çok ileri gittiler.” Hakka karşı alabildiğine katılaştılar. Büyük bir direnç gösterdiler. Kalpleri taşlardan daha katı, demirden daha serttir. O nedenle hakka karşı yumuşamaz. Öğüt verenlere de kulak vermiyorlar. Bu yüzden hiçbir öğüt ve hatırlatmanın onlara faydası olmuyor. Uyarıcı peygamberler kendilerine geldiklerinde de hakka uymuyorlar. Aksine hem insanların en doğru sözlüsüne ve onların iyiliklerini en çok isteyene hem de Allah’ın apaçık âyetlerine yüz çevirmekle ve onları yalanlamakla karşılık veriyorlar. Acaba bundan daha büyük bir azgınlık var mı? İşte bundan dolayı amelleri boşa çıkmış, yok olup gitmiş, en büyük hüsrana ve mahrumiyete mahkûm olmuşlardır.
22. “Gün gelecek” inmelerini istedikleri o “melekleri göreceklerdir; ama o gün günahkârlar için hiçbir sevindirici haber olmayacaktır.” Bu suç ve günahlarına, inatlarına devam ettikleri sürece onları, ancak kendilerine ceza ve ilâhi azabı indirirken göreceklerdir. Onlarla karşılaşacakları ilk hal, ölüm esnasında üzerlerine meleklerin ineceği vakittir. Nitekim Yüce Allah şöyle buyurmaktadır:“Sen zalimleri ölümün sıkıntıları içinde meleklerin, ellerini uzatarak: Ruhlarınızı çıkarın, Allah’a karşı haksız yere söylediklerinizden O’nun âyetlerine karşı kibirlendiğinizden dolayı bugün zillet azabıyla cezalandırılacaksınız, derken bir görsen!”(el-En’am, 6/93) Daha sonra kabirde onları göreceklerdir; şöyle ki münker ve nekir onlara gelerek Rableri, peygamberleri ve dinleri hakkında soru soracaklar, onlar ise kendilerini kurtaracak bir cevap veremeyeceklerdir. İşte o zaman ilâhi azap üzerlerine inecek ve artık onlar rahmetten, rahmet de onlardan uzak kalacaktır. Sonra kıyamet gününde onları göreceklerdir ki o vakit melekler, onları cehenneme doğru sürecekler ve onları azaba sokup cezalandıracak olan cehennem bekçilerine teslim edeceklerdir. İşte onların teklifleri ve istedikleri budur ve eğer bu suçlarını işlemeye devam edecek olurlarsa mutlaka onları görecek ve onlarla karşılaşacaklardır. Ama o vakit meleklerden Allah’a sığınacak ve onlardan kaçmaya çalışacaklardır. Fakat kaçış yerleri olmayacaktır. “(Aksine melekler onlara:) “Size cennet yasaktır, yasak!” diyeceklerdir.” Yüce Allah başka bir yerde şöyle buyurmaktadır: “Ey cin ve insan topluluğu! Eğer göklerle yerin bucaklarından kaçmaya güçünüz yetiyorsa kaçın; ama buna dair güç ve imkânınız olmadıkça kaçamazsınız ki... (er-Rahman, 55/33)
23. “Biz de işledikleri (iyi görünümlü) amellerine” yani iyi olduğunu umdukları ve uğrunda didinip durdukları amellerine “yönelip onları havaya saçılmış toz zerreleri yapacağız.” Yani amelleri geçersiz olacak, yok olup gidecektir. Bu amellerini kaybetmiş olacaklar, ecrinden de mahrum edileceklerdir. Üstelik bundan dolayı ceza da göreceklerdir. Bunun sebebi ise amellerinin imanla yapılmamış olması, bu amellerin Allah’ı ve peygamberlerini yalanlayan kimselerden sadır olmasıdır. Yüce Allah’ın kabul edeceği amel; ihlâslı, peygamberleri tasdik eden ve amelinde onlara tâbi olan mü’minden sadır olan amellerdir.
The Stubbornness of the Disbelievers
Allah describes how stubborn the disbelievers were in their disbelief when they said:
لِقَآءَنَا لَوْلاَ أُنزِلَ عَلَيْنَا
(Why are not the angels sent down to us,) meaning, `so that we may see them with our own eyes and they may tell us that Muhammad ﷺ is the Messenger of Allah.' This is like when they said:
أَوْ تَأْتِىَ بِاللَّهِ وَالْمَلَـئِكَةِ قَبِيلاً
(or you bring Allah and the angels before (us) face to face) (17:92). Hence they also said:
الْمَلَـئِكَةُ أَوْ نَرَى
(or why do we not see our Lord) Allah said:
رَبَّنَا لَقَدِ اسْتَكْبَرُواْ فِى أَنفُسِهِمْ وَعَتَوْا عُتُوّاً
(Indeed they think too highly of themselves, and are scornful with great pride.) And Allah says:
وَلَوْ أَنَّنَا نَزَّلْنَآ إِلَيْهِمُ الْمَلَـئِكَةَ وَكَلَّمَهُمُ الْمَوْتَى
(And even if We had sent down unto them angels, and the dead had spoken unto them...) (6:111)
يَوْمَ يَرَوْنَ الْمَلَـئِكَةَ لاَ بُشْرَى يَوْمَئِذٍ لِّلْمُجْرِمِينَ وَيَقُولُونَ حِجْراً مَّحْجُوراً
(On the Day they will see the angels -- no good news will there be for the criminals that day. And they will say: "Hijran Mahjura.") means, when they do see the angels, it will not be a good day for them, for on that day there will be no good news for them. This is also confirmed at the time when they are dying, when the angels bring them the tidings of Hell and the wrath of the Compeller, and when the disbeliever's soul is being taken out, the angels say to it, "Come out, O evil soul from an evil body, come out to fierce hot wind and boiling water, and the shadow of black smoke." It refuses to come out and it scatters throughout his body, so they beat him, as Allah says:
وَلَوْ تَرَى إِذْ يَتَوَفَّى الَّذِينَ كَفَرُواْ الْمَلَـئِكَةُ يَضْرِبُونَ وُجُوهَهُمْ وَأَدْبَـرَهُمْ
(And if you could see when the angels take away the souls of those who disbelieve; they smite their faces and their backs...") (8:50)
وَلَوْ تَرَى إِذِ الظَّـلِمُونَ فِى غَمَرَاتِ الْمَوْتِ وَالْمَلَـئِكَةُ بَاسِطُواْ أَيْدِيهِمْ
(And if you could but see when the wrongdoers are in the agonies of death, while the angels are stretching forth their hands.) that is, to beat them:
أَخْرِجُواْ أَنفُسَكُمُ الْيَوْمَ تُجْزَوْنَ عَذَابَ الْهُونِ بِمَا كُنتُمْ تَقُولُونَ عَلَى اللَّهِ غَيْرَ الْحَقِّ وَكُنتُمْ عَنْ ءَايَـتِهِ تَسْتَكْبِرُونَ
((saying): "Deliver your souls! This day you shall be recompensed with the torment of degradation because of what you used to utter against Allah other than the truth. And you used to reject His Ayat with disrespect!") (6: 93) Hence in this Ayah Allah says:
يَوْمَ يَرَوْنَ الْمَلَـئِكَةَ لاَ بُشْرَى يَوْمَئِذٍ لِّلْمُجْرِمِينَ
(On the Day they will see the angels -- no good news will there be for the criminals) This is in contrast to the state of the believers when death approaches them, for they are given glad tidings of joy and delight. Allah says:
إِنَّ الَّذِينَ قَالُواْ رَبُّنَا اللَّهُ ثُمَّ اسْتَقَـمُواْ تَتَنَزَّلُ عَلَيْهِمُ الْمَلَـئِكَةُ أَلاَّ تَخَافُواْ وَلاَ تَحْزَنُواْ وَأَبْشِرُواْ بِالْجَنَّةِ الَّتِى كُنتُمْ تُوعَدُونَ - نَحْنُ أَوْلِيَآؤُكُمْ فِى الْحَيَوةِ الدُّنْيَا وَفِى الاٌّخِرَةِ وَلَكُمْ فِيهَا مَا تَشْتَهِى أَنفُسُكُمْ وَلَكُمْ فِيهَا مَا تَدَّعُونَ - نُزُلاً مِّنْ غَفُورٍ رَّحِيمٍ
(Verily, those who say: "Our Lord is Allah," and then they stand firm, on them the angels will descend (saying): "Fear not, nor grieve! But receive the good news of Paradise which you have been promised! We have been your friends in the life of this world and are (so) in the Hereafter. Therein you shall have what your souls desire, and therein you shall have what you ask for. Entertainment from, the Oft-Forgiving, Most Merciful.") (41:30-32) According to an authentic Hadith narrated from Al-Bara' bin `Azib, the angels say to the believer's soul (at the time of death): "Come out, O good soul in a good body, as you were dwelling in it. Come out to rest and pleasant fragrances and a Lord Who is not angry." Other scholars said that the Ayah:
يَوْمَ يَرَوْنَ الْمَلَـئِكَةَ لاَ بُشْرَى
(On the Day they will see the angels -- no good news) vrefers to the Day of Resurrection. This was the view of Mujahid, Ad-Dahhak and others. But there is no contradiction between these two views, because on both of these days -- the day of death and the Day of Resurrection -- the angels will appear to the believers and disbelievers, and they will give glad tidings of divine mercy and pleasure to the believers, while they will give the disbelievers news that will bring regret and sorrow, so there will be no glad tidings for the evildoers and criminals on that Day.
وَيَقُولُونَ حِجْراً مَّحْجُوراً
(And they (angels) will say: "Hijran Mahjura.") The angels will say to the disbelievers: `success is forbidden to you this day.' The basic meaning of Al-Hijr is preventing or prohibition, hence the word is used in the phrase "Hajara Al-Qadi `Ala Fulan" (or, "The judge prohibited so and so.") when he forbids him to dispose of his wealth in cases of bankruptcy, folly, being underage, etc. The name of Al-Hijr (the low semicircular wall near the Ka`bah) is also derived from this root, because it prevents people from Tawaf inside it, since they have to go behind it. The mind is also called Al-Hijr, because it prevents a person from indulging in things that do not befit him. In conclusion, the pronoun in the phrase.
وَيَقُولُونَ
(And they will say) refers to the angels. This was the view of Mujahid, `Ikrimah, Al-Hasan, Ad-Dahhak, Qatadah, `Atiyyah Al-`Awfi, `Ata' Al-Khurasani, Khusayf and others; it was also the view favored by Ibn Jarir. Ibn Jarir recorded that Ibn Jurayj said that this referred to the words of the idolators.
يَوْمَ يَرَوْنَ الْمَلَـئِكَةَ
(On the Day they will see the angels) means, they will seek refuge from the angels. This is because when disaster and hardship struck, the Arabs would say:
حِجْراً مَّحْجُوراً
("Hijran Mahjura.") Although there is a point to what Ibn Jurayj said, from the context it is unlikely that this is what was meant, and the majority of scholars said something different.
وَقَدِمْنَآ إِلَى مَا عَمِلُواْ مِنْ عَمَلٍ
(And We shall turn to whatever deeds they did,) This refers to the Day of Resurrection, when Allah will bring mankind to account for their deeds, good and bad alike. Allah tells us that the deeds which these idolators thought would bring them salvation will be of no avail to them, because they were not in accordance with the Shari`ah or Laws of Allah, whether in terms of sincere intention or in terms of following the Laws set out by Allah. Every deed that is neither sincere nor in accordance with the Laws of Allah is futile, and the deeds of the disbelievers are either one or the other, or they may include both, in which case they are even less likely to be accepted. Allah says:
وَقَدِمْنَآ إِلَى مَا عَمِلُواْ مِنْ عَمَلٍ فَجَعَلْنَاهُ هَبَآءً مَّنثُوراً
(And We shall turn to whatever deeds they did, and We shall make such deeds as scattered floating particles of dust.) Sufyan Ath-Thawri, narrated from Abu Ishaq, from Al-Harith that `Ali, may Allah be pleased with him, commented on Allah's saying:
فَجَعَلْنَاهُ هَبَآءً مَّنثُوراً
(and We shall make such deeds as scattered floating particles of dust (Haba').) "The rays of the sun when they pass through a small aperture." A similar view was also narrated through a different chain of narrators from `Ali, and something similar was also narrated from Ibn `Abbas, Mujahid, `Ikrimah, Sa`id bin Jubayr, As-Suddi, Ad-Dahhak and others. Al-Hasan Al-Basri said, "This refers to the rays coming through a small window, and if anyone tries to grasp them, he cannot." Abu Al-Ahwas narrated from Abu Ishaq from Al-Harith that `Ali said: "Haba' refers to the dust raised by animals. " A similar view was also narrated from Ibn `Abbas and Ad-Dahhak, and this was also said by `Abdur-Rahman bin Zayd bin Aslam.
هَبَآءً مَّنثُوراً
(scattered floating particles of dust (Haba').) Qatadah said: "Have you not seen dry trees when they are blown by the wind This refers to those leaves." It was narrated that Ya`la bin `Ubayd said: "Ashes or dust when it is stirred up by the wind." In conclusion, all of these views are pointing out that the deeds of the disbelievers will be like some worthless scattered thing, and will be of no avail to them whatsoever. As Allah says:
مَّثَلُ الَّذِينَ كَفَرُواْ بِرَبِّهِمْ أَعْمَالُهُمْ كَرَمَادٍ اشْتَدَّتْ بِهِ الرِّيحُ
(The parable of those who disbelieved in their Lord is that their works are as ashes, on which the wind blows furiously) (14:18).
يأَيُّهَا الَّذِينَ ءَامَنُواْ لاَ تُبْطِلُواْ صَدَقَـتِكُم بِالْمَنِّ وَالاٌّذَى
(O you who believe! Do not render in vain your charity by reminders of your generosity or by injury,) until His saying:
لاَّ يَقْدِرُونَ عَلَى شَىْءٍ مِّمَّا كَسَبُواْ
(They are not able to do anything with what they have earned) (2:264).
وَالَّذِينَ كَفَرُواْ أَعْمَـلُهُمْ كَسَرَابٍ بِقِيعَةٍ يَحْسَبُهُ الظَّمْآنُ مَآءً حَتَّى إِذَا جَآءَهُ لَمْ يَجِدْهُ شَيْئاً
(As for those who disbelieved, their deeds are like a mirage in a desert. The thirsty one thinks it to be water, until he comes up to it, he finds it to be nothing) (24:39).
The Abode of the People of Paradise
Allah says:
أَصْحَـبُ الْجَنَّةِ يَوْمَئِذٍ خَيْرٌ مُّسْتَقَرّاً وَأَحْسَنُ مَقِيلاً
(The dwellers of Paradise will, on that Day, have the best abode, and have the fairest of places for repose.) meaning, on the Day of Resurrection.
لاَ يَسْتَوِى أَصْحَـبُ النَّارِ وَأَصْحَـبُ الْجَنَّةِ أَصْحَـبُ الْجَنَّةِ هُمُ الْفَآئِزُونَ
(Not equal are the dwellers of the Fire and the dwellers of the Paradise. It is the dwellers of Paradise that will be successful) (59:20). That is because the people of Paradise will ascend to lofty degrees and secure dwellings, so they will be in a place of safety, beauty and goodness,
خَـلِدِينَ فِيهَا حَسُنَتْ مُسْتَقَرّاً وَمُقَاماً
(Abiding therein -- excellent it is as an abode, and as a place to rest in.) (25:76) The people of Hell will go down to the lowest levels and continual regret, with all kinds of punishments and torments.
إِنَّهَا سَآءَتْ مُسْتَقَرّاً وَمُقَاماً
(Evil indeed it (Hell) is as an abode and as a place to rest in.)(25:66) means, how evil a dwelling place to look at, and how evil an abode in which to stay. Allah says:
أَصْحَـبُ الْجَنَّةِ يَوْمَئِذٍ خَيْرٌ مُّسْتَقَرّاً وَأَحْسَنُ مَقِيلاً
(The dwellers of Paradise will, on that Day, have the best abode, and have the fairest of places for repose.) meaning, in return for what they have done of acceptable deeds, they will attain what they will attain and reach the status they will reach, in contrast to the people of Hell, who will not have even one deed to their credit that would qualify them to enter Paradise and be saved from the Fire. Allah points out the situation of the blessed in contrast to that of the doomed, who will not enjoy any goodness at all. Sa`id bin Jubayr said: "Allah will finish the Judgement halfway through the Day, and the people of Paradise will take their mid day rest in Paradise and the people of Hell in Hell. Allah says:
أَصْحَـبُ الْجَنَّةِ يَوْمَئِذٍ خَيْرٌ مُّسْتَقَرّاً وَأَحْسَنُ مَقِيلاً
(The dwellers of Paradise will, on that Day, have the best abode, and have the fairest of places for repose.) `Ikrimah said, "I know the time when the people of Paradise will enter Paradise and the people of Hell will enter Hell. It is the time which in this world is the time when the late forenoon starts and people go back to their families to take a siesta. The people of Hell will go to Hell, but the people of Paradise will be taken to Paradise and will have their siesta in Paradise, and they will be fed the liver of a whale and they will all eat their fill. This is what Allah says:
أَصْحَـبُ الْجَنَّةِ يَوْمَئِذٍ خَيْرٌ مُّسْتَقَرّاً وَأَحْسَنُ مَقِيلاً
(The dwellers of Paradise will, on that Day, have the best abode, and have the fairest of places for repose.)
Và đám người ngoại đạo không tin tưởng cuộc gặp gỡ TA, cũng không sợ hình phạt của TA, chúng nói: "Sao Allah không cử Thiên Thần đến gặp bọn ta để xác định với bọn ta về sứ mạng của Muhammad hoặc cho bọn ta tận mắt nhìn thấy Thượng Đế để Ngài cho bọn ta biết sự thật về điều đó?" Sự ngạo mạn ngông cuồng đã ngăn chúng khỏi đức tin và lời nói của chúng đã vượt giới cho phép nên đã biến chúng thành đám người vô đức tin và sai quấy quá mức.
Nagsabi ang mga tagatangging sumampalataya na hindi umaasa-asa ng pakikipagkita sa Amin at hindi natatakot sa pagdurusang dulot Namin: "Bakit kasi hindi nagpababa si Allāh sa amin ng mga anghel para magpabatid sa amin tungkol sa katapatan ni Muḥammad o makasaksi kami sa Panginoon namin sa mata para magpabatid Siya sa amin niyon?" Talaga ngang bumigat ang pagmamalaki sa mga sarili ng mga ito hanggang sa pumigil ito sa kanila sa pananampalataya at lumampas sila dahil sa sabi nila sa hangganang ito sa kawalang-pananampalataya at pagpapakalabis.
Los incrédulos que no creen que comparecerán ante Nosotros y que no temen Nuestro castigo, dicen: “¿Por qué Al-lah no nos envía a los Ángeles para que nos transmitan la verdad acerca de Mujámmad?” O: “¿Por qué no podemos ver a nuestro Señor con nuestros propios ojos, para que Él nos lo diga?” Son demasiado orgullosos y esto les impide tener fe, y con esta declaración han ido más allá del límite de la incredulidad y la transgresión.
The disbelievers who do not expect to meet Me and who do not fear My punishment said, “Why does not Allah send down the angels to us, so they can tell us about the truth of Muhammad?’ or ‘Why can we not see our Lord with our own eyes, so He can tell us about that?’ They are too proud within themselves and this prevented them from having faith, and they have gone beyond the limit of disbelief and transgression by this statement of theirs.
Bezbožnici, koji ne vjeruju i ne nadaju se da će stati pred Allaha, džellešanuhu, na Danu sudnjem i ne boje se Njegove kazne, govore: “Da nam je Allah spustio meleke koji bi posvjedočili da Muhammed istinu govori ili da nam je svojim očima vidjeti Gospodara te čuti od Njega objavu!” Ovi nevjernici su u svojim dušama prekomjerno oholi i to ih je od vjerovanja odvratilo, a tim svojim govorom su u zlu i nevjerstvu prekoračili sve granice.
Les mécréants qui ne croient pas qu’ils vont Nous rencontrer ni ne redoutent Notre châtiment disent: Et si Allah faisait descendre sur nous des anges qui nous informent de la véracité de Muħammad ou que Nous voyions notre Seigneur de nos yeux afin qu’Il ne nous en informe Lui-même ?
E dissero i miscredenti che non credono nel Nostro incontro e che non temono la Nostra punizione: "Perché Allāh non fa scendere su di noi degli angeli che confermino la veridicità di Muħammed, oppure vedere il Nostro Dio con i nostri occhi, in modo che ce ne informi?" La superbia dei loro animi è aumentata tanto che ha impedito loro di credere, e hanno superato, con le loro parole, i limiti della miscredenza e della tirannia.
Bizimle karşılaşmayı ümit etmeyen ve azabımızdan korkmayan kâfirler: "Allah melekler indirerek ya da Rabbimizi aşikâr olarak görerek bizlere Muhammed'in doğruluğu hakkındaki haberini verseydi. Kesinlikle kibir bunların nefislerinde o kadar büyüdü ki, onların iman etmelerini engelleyecek dereceye vardı. Bu söyledikleriyle küfürde ve azgınlıkta haddi aştılar."
Commentary
وَقَالَ الَّذِينَ لَا يَرْجُونَ لِقَاءَنَا (And said those who do not believe in meeting Us - 25:21). رَجَاء (Raja:) means to hope for something desired. Sometimes it is also used for having fear, as mentioned by Ibn-al-Ambari, the famous scholar of Arabic lexicon. Here in this verse it is used for apprehension and fear. Thus the meaning of the phrase is 'those who are not apprehensive of being brought before Us'. The allusion is toward those who totally deny the Hereafter as only they could have the courage to raise such preposterous and absurd points and put such frivolous demands. Those who believe in the Hereafter dread it so much all the time that they have no time to waste over such ridiculous ideas. In the present time those who appear to be unsure about the teachings and injunctions of Islam and indulge in dubious debate and arguments under the influence of modern education allude toward weakness of their faith in the Hereafter. When one attains total faith in the Hereafter then there is no question of having such dubious doubts.
"Berkatalah orang-orang yang tidak menanti-nanti pertemu-an dengan Kami, 'Mengapakah tidak diturunkan kepada kita ma-laikat, atau kita melihat Rabb kita.' Sungguh mereka menganggap besar diri mereka, dan mereka benar-benar sangat melampaui batas. Pada hari mereka melihat malaikat, di hari itu tidak ada kabar gembira bagi orang-orang yang berdosa, dan mereka berkata, 'Hijran mahjura.'[28] Dan Kami hadapi segala amal yang mereka kerjakan, lalu Kami jadikan amal itu bagaikan debu yang beter-bangan." (Al-Furqan: 21-23).
(21) Orang-orang yang mendustakan para rasul, yaitu yang mendustakan janji Allah dan ancamanNya, yang di dalam hati me-reka tidak ada rasa takut terhadap ancaman dan tidak mengharap pertemuan dengan sang Pencipta berkata, ﴾ لَوۡلَآ أُنزِلَ عَلَيۡنَا ٱلۡمَلَٰٓئِكَةُ أَوۡ نَرَىٰ رَبَّنَاۗ ﴿ "Mengapakah tidak diturunkan kepada kita malaikat, atau kita melihat Rabb kita," maksudnya mengapa para malaikat tidak turun untuk memberikan kesaksian bagimu atas kerasulanmu dan memberikan dukungan kepadamu atasnya, atau mereka turun sebagai rasul-rasul khusus, atau kita langsung melihat Tuhan, agar Dia berbicara kepada kita dan mengatakan, 'Ini adalah utusanKu, maka ikutilah dia!" Ini adalah tindakan menentang Rasul dengan sesuatu yang bukan penentang, akan tetapi ia merupakan kesombongan, keang-kuhan, dan kecongkakan.
﴾ لَقَدِ ٱسۡتَكۡبَرُواْ فِيٓ أَنفُسِهِمۡ ﴿ "Sungguh mereka menganggap besar diri mereka," di mana mereka mengajukan usulan ini dan telah lancang melakukan tindakan yang sangat tidak sopan ini. Siapa kalian wahai si kaum fakir, wahai si kaum hina, hingga kalian (berani-beraninya) meminta melihat Allah dan kalian beranggapan bahwa kebenaran dan kepastian kerasulan itu sangat tergantung kepada hal yang demikian? Sungguh, kesombongan apalagi yang lebih besar dari ini?
﴾ وَعَتَوۡ عُتُوّٗا كَبِيرٗا ﴿ "Dan mereka benar-benar sangat melampaui batas." Maksudnya, mereka bersikap keras hati dan beku terhadap kebe-naran dengan sekeras-kerasnya. Hati mereka lebih keras daripada batu, atau lebih liat daripada besi, sama sekali tidak mau lunak ter-hadap kebenaran dan tidak mau mendengar (nasihat) orang-orang yang memberi nasihat. Maka dari itu nasihat dan peringatan sama sekali tidak membekas pada mereka, dan mereka tidak mau meng-ikuti kebenaran ketika seorang pemberi peringatan datang kepada mereka, bahkan mereka menghadapi manusia yang paling jujur dan paling tulus, dan ayat-ayat Allah yang sangat jelas dengan sikap berpaling dan mendustakan [serta menentang]. Keangkuhan apalagi yang lebih besar daripada keangkuhan semacam ini? Maka dari itu, amal perbuatan mereka batal (hangus) dan sirna, dan mereka merugi dengan kerugian yang paling besar [dan terhalang sepenuhnya dari kebaikan].
(22) ﴾ يَوۡمَ يَرَوۡنَ ٱلۡمَلَٰٓئِكَةَ ﴿ "Pada hari mereka melihat malaikat" [yang mereka usulkan kedatangannya], ﴾ لَا بُشۡرَىٰ يَوۡمَئِذٖ لِّلۡمُجۡرِمِينَ ﴿ "di hari itu tidak ada kabar gembira bagi orang-orang yang berdosa." Sebab, tidaklah me-reka melihatnya (beserta bergelimangnya dosa dan keras kepala) melainkan (pasti) untuk menyiksa mereka dan menimpakan azab terhadap mereka. Yang paling awal adalah pada saat kematian, di mana saat itu para malaikat turun kepada mereka. Allah سبحانه وتعالى telah berfirman,
﴾ وَلَوۡ تَرَىٰٓ إِذِ ٱلظَّٰلِمُونَ فِي غَمَرَٰتِ ٱلۡمَوۡتِ وَٱلۡمَلَٰٓئِكَةُ بَاسِطُوٓاْ أَيۡدِيهِمۡ أَخۡرِجُوٓاْ أَنفُسَكُمُۖ ٱلۡيَوۡمَ تُجۡزَوۡنَ عَذَابَ ٱلۡهُونِ بِمَا كُنتُمۡ تَقُولُونَ عَلَى ٱللَّهِ غَيۡرَ ٱلۡحَقِّ وَكُنتُمۡ عَنۡ ءَايَٰتِهِۦ تَسۡتَكۡبِرُونَ 93 ﴿
"Alangkah dahsyatnya sekiranya kamu melihat di waktu orang-orang yang zhalim berada dalam tekanan-tekanan sakaratul maut, sedang para malaikat memukul dengan tangannya (sambil berkata), 'Keluarkan-lah nyawamu. Di hari ini kamu dibalas dengan siksaan yang menghina-kan, karena kamu selalu mengatakan terhadap Allah (perkataan) yang tidak benar, dan (karena) kamu selalu menyombongkan diri terhadap ayat-ayatNya'." (Al-An'am: 93).
Kemudian di dalam kubur, di saat Munkar dan Nakir men-datangi mereka, lalu menanyakan kepada mereka tentang tuhan, nabi, dan agama mereka. Maka pada saat itu mereka tidak bisa memberikan jawaban yang dapat menyelamatkan mereka, sehing-ga azab pun menimpa mereka dan rahmat Allah sirna dari mereka.
Kemudian pada Hari Kiamat kelak, saat mereka digiring oleh para malaikat ke neraka, kemudian menyerahkannya kepada para malaikat petugas Jahanam yang bertugas menyiksa mereka dan langsung menghukum mereka.
Inilah yang dahulu mereka usulkan, dan inilah yang dahulu mereka minta, jika mereka tetap dalam kejahatan (dosa), mereka pasti melihatnya dan menjumpainya, maka barulah saat itu mereka mencari perlindungan dari azab malaikat dan lari, namun mereka sama sekali tidak menemukan tempat pelarian. ﴾ وَيَقُولُونَ حِجۡرٗا مَّحۡجُورٗا ﴿ "Dan mereka berkata, 'Hijran Mahjura'."
﴾ يَٰمَعۡشَرَ ٱلۡجِنِّ وَٱلۡإِنسِ إِنِ ٱسۡتَطَعۡتُمۡ أَن تَنفُذُواْ مِنۡ أَقۡطَارِ ٱلسَّمَٰوَٰتِ وَٱلۡأَرۡضِ فَٱنفُذُواْۚ لَا تَنفُذُونَ إِلَّا بِسُلۡطَٰنٖ 33 ﴿
"Hai jama'ah jin dan manusia, jika kamu sanggup menembus (melintasi) penjuru langit dan bumi, maka lintasilah, kamu tidak dapat menembusnya kecuali dengan kekuatan." (Ar-Rahman: 33).
(23) ﴾ وَقَدِمۡنَآ إِلَىٰ مَا عَمِلُواْ مِنۡ عَمَلٖ ﴿ "Dan Kami hadapi segala amal yang mereka kerjakan." Maksudnya, (kami bersengaja kepada) amal per-buatan mereka yang mereka harapkan menjadi kebaikan dan me-reka telah bersusah payah mengerjakannya, ﴾ فَجَعَلۡنَٰهُ هَبَآءٗ مَّنثُورًا ﴿ "lalu Kami jadikan amal itu bagaikan debu yang beterbangan" maksudnya, batal lagi sirna. Mereka telah merugi dan tidak mendapatkan pahalanya (bahkan) mereka disiksa karenanya. Hal yang demikian itu karena amal tersebut tidak ada nilai imannya dan karena ber-sumber dari seorang yang mendustakan Allah dan para rasulNya. Sebab, amal kebaikan yang diterima Allah adalah yang bersumber dari seorang Mukmin nan tulus lagi membenarkan para rasul dan mengikuti mereka.
On the Day when these people will see the angels at the time of their death, in the Transitory Stage, when they are resurrected, when they are driven to give account and when they are entered into the Fire, there will be no good news for them on those occasions, unlike the believers, and the angels will say to them, “Unlawful and forbidden for you is the good news from Allah.”
Nel Giorno in cui i miscredenti vedranno gli angeli, nel momento della morte, e nel Limbo, e durante la Resurrezione, e quando verranno condotti al Rendiconto, e quando entreranno nel Fuoco: non riceveranno buone notizie in tutte quelle situazioni, a differenza dei credenti, e gli angeli diranno loro: "Proibitissima per voi la buona notizia da parte di Allāh".
En el Día, cuando estas personas vean a los Ángeles al momento de su muerte, en la vida de ultratumba, cuando sean resucitados, cuando sean conducidos a rendir cuentas y cuando entren al Fuego, no habrá buenas noticias para ellos en esos momentos, a diferencia de lo que les ocurrirá a los creyentes, y los Ángeles les dirán: “El paraíso les queda vedado, no hay buenas noticias para ustedes”.
Pada hari orang-orang kafir itu melihat para malaikat, yaitu pada saat kematian mereka, ketika berada di alam barzakh, tatkala hari kebangkitan, ketika mereka digiring menuju tempat hisab, dan tatkala mereka masuk ke dalam neraka, sungguh di semua keadaan ini tidak ada kabar gembira bagi mereka. Ini berbeda dengan kondisi orang-orang yang beriman. Para malaikat berkata kepada mereka (kaum yang kafir), “Haram lagi diharamkan atas kalian adanya kabar gembira dari Allah.”
Sa Araw na mapagmamasdan ng mga tagatangging sumampalataya ang mga anghel sa sandali ng kamatayan nila, sa Barzakh, sa sandali ng pagbuhay sa kanila, kapag inihatid sila para sa pagtutuos, at kapag papasok sila sa Apoy ay walang balitang nakagagalak para sa kanila sa mga kalagayang iyon, na salungat sa mga mananampalataya, at magsasabi sa kanila ang mga anghel: "Bawal, ipinagbabawal sa inyo ang nakalulugod na balita mula kay Allāh!"
Oni koji ne vjeruju sigurno će vidjeti meleke kad budu umirali, u berzahu, kad budu proživljeni na Dan konačnog polaganja računa, onda kad budu vođeni prema mjestu na kojem će položiti račun i onda kad budu bacani u Vatru. Međutim, u tome im neće biti radovijest, za razliku od vjernika. Meleki će nevjernicima reći: “Radovijest od Allaha sasvim vam je uskraćena!”
Kâfirler ölecekleri gün, berzahta, tekrar dirilecekleri gün, hesaba sürüldükleri vakit ve cehenneme girdikleri zaman melekleri göreceklerdir. İşte o durumlarda artık suçlular için hayırlı bir müjde yoktur. Müjde ancak Müminler içindir. Melekler kâfirlere şöyle derler: "Size Allah tarafından müjde yasaktır, yasaklanmıştır."
Vào ngày mà người vô đức tin tận mắt nhìn thấy các Thiên Thần lúc chết, lúc trong cõi Barzakh (cõi mộ), lúc phục sinh, lúc được lùa đến tập trung để tính sổ và lúc bị tống vào Hỏa Ngục nhưng chúng không hề được an ủi trong những lúc đó, khác với những người có đức tin, và chúng sẽ được các Thiên Thần bảo: Các ngươi bị Allah cấm báo tin vui cho các ngươi.
حِجْرًا مَّحْجُورًا (25:22) The literal meaning of حِجر is protection, and مَّحْجُورًا is fully protected. This word was used in Arabic language at the time of danger, when there was a danger in sight. The word was used to seek protection - that is to ask for protection against the imminent danger. Likewise, on the Dooms Day when the infidels will see angels approaching toward them with chastisement, they will utter this word as per their habit in this world to seek protection. Sayyidna Ibn ` Abbas ؓ has described the meaning of this word حَرَاماً مُحَرَّماً (that is banned, prohibited).
According to this interpretation, the phrase will mean that on the Dooms Day when the infidels will see the angels approaching them with chastisement, they will seek their pardon and plead to let them in the paradise. In response to their pleading the angels will reply حِجْرًا مَّحْجُورًا that is the Paradise is banned and prohibited for infidels. (Mazhari)
Les mécréants ne verront les anges de leurs yeux que lorsqu’ils agoniseront, lorsqu’ils seront dans le monde intermédiaire, lorsqu’ils seront ressuscités, lorsqu’ils rendront des comptes et lorsqu’ils entreront en Enfer.
Dans toutes ces situations, la vision des anges ne sera pas une bonne nouvelle pour eux, contrairement aux croyants. Les anges leur diront alors: Allah vous a totalement interdit de vous réjouir.
Kâfirlerin dünyada yaptıkları bütün yardımseverlik ve hayır amellerine yöneldik. Batıl olmaları ve küfürleri sebebiyle faydalı olmayışlarından dolayı bakan kişinin pencereden giren güneş ışınlarının içerisinde uçuşan toz zerreciklerini gördüğü gibi onları faydasız hale dönüştürdük.
Onda će Sveznajući Allah pristupiti djelima krivovjernih, zbog kojih neko može pomisliti da su oni bili bogobojazni i dobri ljudi, pa će ih poništiti i učiniti beskorisnim poput praški koje se vide na sunčevim zrakama da lebde u zraku. Gospodar će poništiti njihova djela zato što su nevjernici bili.
Và TA trở lại kiểm tra mọi việc mà những kẻ vô đức tin đã làm ở trần gian gồm những việc tốt, việc thiện. Tất cả đều bị TA xóa bỏ vì nguyên nhân vô đức tin của chúng, TA biến tất cả thành cát bụi bay tứ tán như hình ảnh thấy được lúc ánh nắng soi vào cửa sổ.
I shall turn to the good deeds the disbelievers did in the world and due to their invalidity and lack of benefit because of their disbelief, I will scatter them like the particles of dust a person sees in the window.
Nous invaliderons les bonnes œuvres des mécréants et Nous les rendrons inutiles en raison de leur mécréance. Elles deviendront alors telles de la poussière en suspension dans l’air que l’on voit lorsque les rayons de Soleil entrent par la fenêtre.
Kami lalu memperlihatkan segala amal kebaikan yang dilakukan oleh orang-orang kafir semasa di dunia, lalu kami jadikan amal itu sia-sia dan tak memberi manfaat sama sekali lantaran kekafiran mereka. Amalan mereka itu laksana debu beterbangan yang bisa dilihat oleh seseorang dalam cahaya matahari yang masuk melalui jendela.
Convertiré las buenas obras que los incrédulos hicieron en el mundo, y a causa de su incredulidad las esparciré como las partículas de polvo que una persona ve en la ventana.
Magsasadya Kami sa anumang ginawa ng mga tagatangging sumampalataya sa Mundo na gawain ng pagpapakabuti at kabutihan, saka magtatalaga Kami rito sa kawalang-saysay nito at kawalan ng pakinabang nito dahilan sa kawalang-pananampalataya nila tulad ng alikabok na kumakalat-kalat, na nakikita ng nakatingin sa sinag ng araw na pumapasok sa durungawan.
Pada hari itu, orang-orang mukmin yang menjadi penghuni surga lebih baik kedudukannya dan lebih bagus tempat istirahat siangnya daripada kondisi orang-orang kafir itu, hal ini lantaran keimanan mereka kepada Allah dan amal saleh mereka.
Commentary
خَيْرٌ مُّسْتَقَرًّا وَأَحْسَنُ مَقِيلًا (The best in (terms of their) abode and best in (terms of their) resting-place - 25:24). Permanent residence is called مُّسْتَقَرًّ while مَقِيلً is derived from قَیلُولہ which means siesta. Hence مَقِيلً means the place for having siesta. Probably مَقِيلً is specifically mentioned here because it is referred in one of the traditions that on the Dooms day Allah Ta’ ala will complete reckoning of the entire creation by noon and the people of paradise will reach Paradise at the time of siesta and so will the condemned in the Hell. (Qurtubi)
I credenti saranno gli abitanti del Paradiso, in quel Giorno, e otterranno il posto migliore e il miglior luogo di riposo, migliore di ciò di cui godevano in vita i miscredenti, per la loro fede in Allāh e le loro buone azioni.
Those who demand, as a precondition, the physical appearance of God and His angels, before they accept a missionary’s message, are not really sincere about it. Frivolous in their attitude, they do not know the implication or meaning of the appearance of God and His angels. The fact is that it is only when the Truth is revealed through a preacher of truth that they will have an opportunity to accept it. The moment Truth shows itself by the appearance of God and His angels, it will be the time for reckoning and judgement, and not the time for acceptance. Many people labour under the misapprehension that on Judgement Day, when God asks them about their deeds, they will escape His verdict by showing off some good deed of theirs and by saying that they have the patronage of some saint or the other. But, on Judgement Day, all this wishful thinking will vanish into thin air, as if a drop of water had fallen on a red hot iron sheet and disappeared. On that Day, only righteous deeds will be of avail, and not false hopes.
Ang mga mananampalataya, na mga maninirahan sa Paraiso sa Araw na iyon, ay higit na mainam sa pananatilihan at higit na maganda sa lugar ng pahinga sa oras ng pantanghaling pag-idlip nila sa Mundo kaysa sa mga tagatangging sumampalataya na ito. Iyon ay dahil sa pananampalataya nila kay Allāh at gawa nilang maaayos.
Dženetlije će na ahiretu imati bolje stanište od stanovnikā džehennema i ljepše odmaralište, jer su vjerovali i činili dobra djela.
Cennet ehli olan Müminler o gün makam olarak kâfirlerden daha üstündürler. Müminler dünyadaki öğle uykuları gibi rahattırlar. Bu da onların Yüce Allah'a olan imanları ve salih amelleri sebebiyledir.
"Penghuni-penghuni surga pada hari itu paling baik tempat tinggalnya dan paling indah tempat istirahatnya." (Al-Furqan: 24).
(24) Maksudnya, pada hari yang sangat menakutkan itu banyak sekali kekacauannya. ﴾ أَصۡحَٰبُ ٱلۡجَنَّةِ ﴿ "Penghuni-penghuni surga," yaitu orang-orang yang telah beriman kepada Allah dan beramal shalih serta bertakwa kepada Rabbnya ﴾ خَيۡرٞ مُّسۡتَقَرّٗا ﴿ "paling baik tempat tinggalnya," daripada penghuni neraka, ﴾ وَأَحۡسَنُ مَقِيلٗا ﴿ "dan paling indah tempat istirahatnya," maksudnya, tempat tinggal mereka di surga, dan istirahat mereka adalah tidur di siang hari. Itulah tempat istirahat yang berguna dan istirahat yang sempurna, karena meliputi segala kelengkapan kenikmatan yang sama sekali tidak tercemari kekeruhan. Sangat berbeda sekali dengan para penghuni neraka, karena tempat tinggal mereka adalah Jahanam yang me-rupakan seburuk-buruk tempat istirahat dan tempat tinggal. Ini merupakan salah satu bentuk penggunaan af`al tafdhil (superlatif) dalam kalimat yang pada bagian lain tidak ada sedikit pun darinya. Sebab, sama sekali tidak ada kebaikan di dalam tempat tinggal penghuni neraka dan tempat istirahat mereka. Sama dengan ung-kapan dalam Firman Allah سبحانه وتعالى,
﴾ ءَآللَّهُ خَيۡرٌ أَمَّا يُشۡرِكُونَ 59 ﴿
"Apakah Allah yang lebih baik, atau sesuatu yang mereka perseku-tukan?" (An-Naml: 59).
24- Cennetliklere gelince o gün onların kalacakları yer daha iyi ve dinlenecekleri yer de daha güzeldir.
24. “Cennetliklere gelince” dehşetli ve sıkıntıları pek çok olan “o günde onların” Allah’a iman edip salih amel işleyen ve Rablerinden korkanların “kalacakları yer” cehennemliklerinkinden “daha iyi ve dinlenecekleri yer de daha güzeldir.” Onların cennette kalacakları mekan ve öğle vaktindeki dinlenme yerleri, işte fayda sağlayan yer ve tam bir rahat buradadır. Çünkü orası, en ufak bir kederin bulandırmadığı, eksiksiz ve mükemmel nimetleri içermektedir. Cehennemliklerin durumu ise böyle değildir. Orası çok kötü bir kalma yeri ve çok fena bir dinlenme yeridir. Buradaki “daha iyi” ve “daha güzel” ism-i tafdilleri, karşısında kıyas kabul edecek hiçbir şey bulunmayan türdeki tafdildir. (Yani “en iyi” ve “en güzel” anlamındadır) Çünkü bunlara mukabil cehennemliklerin dinlenecekleri ve kalacakları yerde hayır namına hiçbir şey yoktur. O nedenle bu ifade:“Allah mı daha hayırlıdır yoksa onların ortak koştukları mı?”(en-Neml, 27/59) buyruğuna benzemektedir.
Les croyants qui entreront au Paradis seront ceux qui seront en meilleure position ce jour-là et trouveront un meilleur lieu de repos que celui de leur sieste dans le bas monde, contrairement aux mécréants. Ce sera le résultat de leur foi et de leurs bonnes œuvres.
The believers, the people of Paradise, on that day will have a better position and place of rest and sleep than these disbelievers. That is because of their faith in Allah and their righteous deeds.
Los creyentes, los moradores del Paraíso, en ese día tendrán una mejor posición y lugar de descanso y sueño que los incrédulos. Esto es a causa de su fe en Al-lah y de sus actos de rectitud.
Những người có đức tin là cư dân của Thiên Đàng trong ngày hôm đó, họ có một nơi ở tốt đẹp, một nơi an nghỉ tuyệt vời. Đói là bởi họ tin tưởng nơi Allah và việc làm của họ thì thiện tốt.
-Ey Resul!- O gün gökyüzündeki ince beyaz bulutlar yarılacak ve sayıca çok olan melekler bölük bölük mahşer yerine indirilecekler.
Mensajero, menciona el día en que el cielo se abrirá para revelar nubes blancas y delgadas, y los Ángeles descenderán en gran número al lugar de reunión.
Ingatlah -wahai Rasul- hari ketika langit terbelah mengeluarkan kabut putih yang tipis dan para malaikat diturunkan secara bergelombang ke padang mahsyar lantaran jumlah mereka yang banyak.
E rammenta – o Messaggero – del Giorno in cui il cielo si screpolerà in sottili nuvole bianche, e gli angeli saranno fatti scendere sulla terra del Raduno in massa, tanto saranno numerosi.
Mention - O Messenger - the day when the sky will split apart to reveal thin white clouds, and the angels will be sent down to the plains of the gathering in abundance due to their large number.
"Dan hari ketika langit pecah belah mengeluarkan kabut dan diturunkanlah malaikat bergelombang-gelombang. Kerajaan yang haq pada hari itu adalah kepunyaan Rabb Yang Maha Pemurah. Dan hari itu adalah hari yang penuh kesukaran bagi orang-orang yang kafir. Dan (ingatlah) hari (ketika) orang yang zhalim itu menggigit dua tangannya, seraya berkata, 'Aduhai kiranya (dulu) aku mengambil jalan bersama Rasul. Kecelakaan besarlah bagiku; kiranya aku (dulu) tidak menjadikan si fulan jadi teman akrab(ku). Sungguh dia telah menyesatkan aku dari al-Qur`an ketika al-Qur`an telah datang kepadaku. Dan setan itu tidak akan menolong manusia'." (Al-Furqan: 25-29).
(25-26) Allah سبحانه وتعالى mengabarkan tentang kedahsyatan, ke-sengsaraan dan kesulitan pada Hari Kiamat serta hal-hal yang menakutkan hati, seraya berfirman, ﴾ وَيَوۡمَ تَشَقَّقُ ٱلسَّمَآءُ بِٱلۡغَمَٰمِ ﴿ "Dan hari ketika langit pecah belah mengeluarkan kabut." Dan kabut itu adalah kabut yang di dalamnya Allah turun; Dia turun dari atas langit, hingga langit terbelah dan pecah karenanya, dan turun pula [ma-laikat-malaikat][29] pada tiap-tiap langit, kemudian mereka berdiri dengan berbaris, baik satu baris yang mengelilingi semua makhluk (manusia), atau setiap satu langit mereka membentuk satu baris, lalu langit berikutnya satu baris.[30] Dan demikianlah maksudnya, yaitu bahwa para malaikat dengan sebegitu banyak dan kuatnya turun seraya meliputi manusia, mereka tunduk kepada perintah Rabbnya, tidak seorang pun dari mereka yang berbicara kecuali dengan izin dari Allah. Lalu bagaimana menurutmu dengan se-orang manusia yang sangat lemah, terutama yang telah melawan Allah Sang Pemilik dengan berbagai dosa besar dan telah lancang melakukan hal-hal yang mengundang murkaNya, lalu dia datang menghadapNya dengan dosa-dosa dan kesalahan-kesalahan dan belum sempat bertaubat?
Kemudian Sang Maha Raja lagi Pencipta memberikan kepu-tusan untuknya dengan keputusan yang di situ Dia tidak berbuat curang dan tidak pula zhalim sebesar biji sawi pun. Oleh karena-nya, Dia berfirman, ﴾ وَكَانَ يَوۡمًا عَلَى ٱلۡكَٰفِرِينَ عَسِيرٗا ﴿ "Dan hari itu adalah hari yang penuh kesukaran bagi orang-orang yang kafir," karena kesulitan-nya yang sangat dan susahnya segala urusan baginya. Berbeda halnya dengan orang Mukmin, karena hari itu mudah baginya dan ringan ditanggung,
﴾ يَوۡمَ نَحۡشُرُ ٱلۡمُتَّقِينَ إِلَى ٱلرَّحۡمَٰنِ وَفۡدٗا 85 وَنَسُوقُ ٱلۡمُجۡرِمِينَ إِلَىٰ جَهَنَّمَ وِرۡدٗا 86 ﴿
"(Ingatlah) hari (ketika) Kami mengumpulkan orang-orang yang bertakwa kepada Yang Maha Pemurah sebagai utusan yang terhormat, dan Kami akan menghalau orang-orang yang durhaka ke Neraka Jahanam dalam keadaan dahaga." (Maryam: 85-86).
Dan FirmanNya, ﴾ ٱلۡمُلۡكُ يَوۡمَئِذٍ ﴿ "Dan kekuasaan pada hari itu," yakni pada Hari Kiamat, ﴾ ٱلۡحَقُّ لِلرَّحۡمَٰنِۚ ﴿ "yang haq adalah milik Yang Maha Pemurah," tidak ada kekuasaan bagi seorang manusia pun saat itu, dan tidak pula gambaran kekuasaan, sebagaimana adanya dahulu di dunia. Bahkan para raja dan rakyatnya, orang-orang yang merdeka dan budak-budak, orang-orang yang terhormat dan lain-lain pada hari itu menjadi sama.
Di antara hal yang melegakan hati dan menentramkan jiwa serta melapangkan dada adalah bahwa Dia menyandarkan "ke-kuasaan" saat Hari Kiamat itu kepada namaNya "ar-rahman" yang rahmatNya meliputi segala sesuatu, mencakup segala yang hidup, memenuhi alam semesta, dan dengannya dunia dan akhirat men-jadi makmur, dan dengannya pula segala yang kurang menjadi sempurna, dan setiap kekurangan menjadi habis; dan nama-nama yang menunjukkan kepadanya mengalahkan nama-nama yang menunjukkan kepada kemurkaan, dan rahmatNya mendahului dan mengalahkan murkaNya. Maka milikNya-lah keunggulan dan kemenangan. Dan Dia telah menciptakan manusia nan rapuh ini, lalu memuliakan dan menghormatinya untuk menyempurna-kan nikmatNya terhadap manusia dan untuk meliputinya dengan rahmatNya. Mereka hadir dalam kondisi terhina, tunduk, dan tenang di hadapanNya. Mereka menunggu apa yang akan diputus-kan dan apa yang akan dilakukan terhadap mereka. Sementara Dia lebih sayang kepada mereka daripada diri mereka sendiri dan kedua orang tua mereka. Lalu bagaimana menurutmu dengan perlakuanNya terhadap mereka? Tidak binasa di hadapan Allah selain orang yang binasa, dan tidak akan keluar dari rahmatNya kecuali orang yang telah dikuasai oleh kesengsaraan dan ketetapan azab sudah ditetapkan atasnya.
(27) ﴾ وَيَوۡمَ يَعَضُّ ٱلظَّالِمُ ﴿ "Dan hari ketika orang yang zhalim itu menggigit," disebabkan kesyirikan, kekafiran, dan pendustaannya terhadap para rasul ﴾ عَلَىٰ يَدَيۡهِ ﴿ "dua tangannya," karena pilu, sedih dan duka, ﴾ يَقُولُ يَٰلَيۡتَنِي ٱتَّخَذۡتُ مَعَ ٱلرَّسُولِ سَبِيلٗا ﴿ "seraya berkata, 'Aduhai kiranya (dulu) aku mengambil jalan bersama Rasul'." Yakni jalan dengan ber-iman kepadanya, membenarkan dan mengikutinya.
(28) ﴾ يَٰوَيۡلَتَىٰ لَيۡتَنِي لَمۡ أَتَّخِذۡ فُلَانًا ﴿ "Kecelakaan besarlah bagiku; kiranya aku (dulu) tidak menjadikan si fulan," yaitu setan dari bangsa manusia atau bangsa jin ﴾ خَلِيلٗا ﴿ "sebagai teman akrab," yakni kekasih yang sangat dicintai. Aku telah memusuhi manusia yang paling tulus kepadaku, manusia yang paling baik kepadaku dan manusia yang paling sayang kepadaku, dan aku telah setia kepada musuh yang paling memusuhiku, yang kesetiaanku kepadanya sama sekali tidak berguna bagiku kecuali kesengsaraan, kerugian, kehinaan, dan kebinasaan.
(29) ﴾ لَّقَدۡ أَضَلَّنِي عَنِ ٱلذِّكۡرِ بَعۡدَ إِذۡ جَآءَنِيۗ ﴿ "Sungguh dia telah menyesat-kanku dari al-Qur`an ketika al-Qur`an telah datang kepadaku," di mana dia telah membuat kesesatannya menjadi indah baginya dengan tipudaya dan bujuk-rayuannya. ﴾ وَكَانَ ٱلشَّيۡطَٰنُ لِلۡإِنسَٰنِ خَذُولٗا ﴿ "Dan setan itu tidak akan menolong manusia." Maksudnya, setan itu men-jadikan yang batil menjadi indah baginya dan memburukkan yang haq baginya, bahkan dia menjanjikan berbagai angan-angan manis, kemudian setan meninggalkannya dan berlepas diri darinya. Sebagaimana dia mengatakan kepada seluruh pengikutnya ketika semua perkara telah diputuskan dan setelah Allah selesai meme-riksa (amal perbuatan) seluruh manusia,
﴾ وَقَالَ ٱلشَّيۡطَٰنُ لَمَّا قُضِيَ ٱلۡأَمۡرُ إِنَّ ٱللَّهَ وَعَدَكُمۡ وَعۡدَ ٱلۡحَقِّ وَوَعَدتُّكُمۡ فَأَخۡلَفۡتُكُمۡۖ وَمَا كَانَ لِيَ عَلَيۡكُم مِّن سُلۡطَٰنٍ إِلَّآ أَن دَعَوۡتُكُمۡ فَٱسۡتَجَبۡتُمۡ لِيۖ فَلَا تَلُومُونِي وَلُومُوٓاْ أَنفُسَكُمۖ مَّآ أَنَا۠ بِمُصۡرِخِكُمۡ وَمَآ أَنتُم بِمُصۡرِخِيَّ إِنِّي كَفَرۡتُ بِمَآ أَشۡرَكۡتُمُونِ مِن قَبۡلُۗ ﴿
"Dan berkatalah setan tatkala perkara (hisab) telah diselesaikan, 'Sesungguhnya Allah telah menjanjikan kepadamu janji yang benar, dan aku pun telah menjanjikan kepadamu, tetapi aku menyalahinya. Sekali-kali tidak ada kekuasaan bagiku terhadapmu, melainkan (sekedar) aku menyeru kamu lalu kamu mematuhi seruanku. Oleh sebab itu, janganlah kamu mencerca aku, akan tetapi cercalah dirimu sendiri. Aku sekali-kali tidak dapat menolongmu, dan kamu pun sekali-kali tidak dapat menolong-ku. Sesungguhnya aku tidak membenarkan perbuatanmu mempersekutu-kan aku (dengan Allah) sejak dahulu'." (Ibrahim: 22).
Maka hendaknya setiap orang memperhatikan dirinya di waktu senggang dan membenahi apa yang bisa dibenahi sebelum dia kelak tidak dapat membenahi diri, dan hendaklah dia berloya-litas kepada orang yang di dalam loyalitas (kesetiaan) kepadanya terdapat kebahagiaan bagi dirinya, dan hendaknya memusuhi orang yang permusuhan terhadapnya menguntungkan dirinya dan persahabatan dengannya membahayakannya. Wallahul Muwaffiq.
The Terrors of the Day of Resurrection, and how the Wrongdoers will wish that They had taken a Path with the Messenger
Here Allah tells us about the terror of the Day of Resurrection and the tremendous events that will happen, including the splitting of heavens when they are pierced by the clouds, that is the shadow of the magnificent light which dazzles all sight. The angels of heaven will come down on that Day and surround all creatures at the place of gathering, then the Lord, may He be blessed and exalted, will come to pass judgement. Mujahid said, "This is as Allah says:
هَلْ يَنظُرُونَ إِلاَّ أَن يَأْتِيَهُمُ اللَّهُ فِي ظُلَلٍ مِّنَ الْغَمَامِ وَالْمَلَـئِكَةُ
(Do they then wait for anything other than that Allah should come to them in the shadows of the clouds and the angels)" (2:210)
الْمُلْكُ يَوْمَئِذٍ الْحَقُّ لِلرَّحْمَـنِ
(The sovereignty on that Day will be the true (sovereignty) of the Most Gracious,) This is like the Ayah,
لِّمَنِ الْمُلْكُ الْيَوْمَ لِلَّهِ الْوَحِدِ الْقَهَّارِ
(Whose is the kingdom this Day: It is Allah's, the One, the Irresistable!) (40:16) In the Sahih it says:
«أَنَّ اللهَ تَعَالَى يَطْوِي السَّمَوَاتِ بِيَمِينِهِ، وَيَأْخُذُ الْأَرَضِينَ بِيَدِهِ الْأُخْرَى، ثُمَّ يَقُولُ: أَنَا الْمَلِكُ أَنَا الدَّيَّانُ، أَيْنَ مُلُوكُ الْأَرْضِ؟ أَيْنَ الْجَبَّارُونَ؟ أَيْنَ الْمُتَكَبِّرُونَ؟»
(Allah, may He be exalted, will fold up the heavens in His Right Hand, and will take the earths in His other Hand, then He will say: "I am the Sovereign, I am the Judge. Where are the kings of the earth Where are the tyrants Where are the arrogants")
وَكَانَ يَوْماً عَلَى الْكَـفِرِينَ عَسِيراً
(and it will be a hard Day for the disbelievers.) means it will be very difficult, because it will be the Day of justice and the decisive judgement, as Allah says:
فَذَلِكَ يَوْمَئِذٍ يَوْمٌ عَسِيرٌ - عَلَى الْكَـفِرِينَ غَيْرُ يَسِيرٍ
(Truly, that Day will be a hard Day -- Far from easy for the disbelievers) (74:9-10). This is how the disbelievers will be on the Day of Resurrection. As for the believers, Allah says:
لاَ يَحْزُنُهُمُ الْفَزَعُ الاٌّكْبَرُ
(The greatest terror will not grieve them.)
وَيَوْمَ يَعَضُّ الظَّـلِمُ عَلَى يَدَيْهِ يَقُولُ يلَيْتَنِى اتَّخَذْتُ مَعَ الرَّسُولِ سَبِيلاً
(And (remember) the Day when the wrongdoer will bite at his hands, he will say: "O! Would that I had taken a path with the Messenger.") Here Allah tells us of the regret felt by the wrongdoer who rejected the path of the Messenger and what he brought from Allah of clear truth concerning which there is no doubt, and followed another path. When the Day of Resurrection comes, he will feel regret but his regret will avail him nothing, and he will bite on his hands in sorrow and grief. Whether this Ayah was revealed concerning `Uqbah bin Abi Mu`it or someone else among the doomed, it applies to every wrongdoer, as Allah says:
يَوْمَ تُقَلَّبُ وُجُوهُهُمْ فِى النَّارِ
(On the Day when their faces will be turned over in the Fire) as mentioned in those two Ayat 33:66 Every wrongdoer will feel the ultimate regret on the Day of Resurrection, and will bite at his hands, saying:
وَيَوْمَ يَعَضُّ الظَّـلِمُ عَلَى يَدَيْهِ يَقُولُ يلَيْتَنِى اتَّخَذْتُ مَعَ الرَّسُولِ سَبِيلاً - يوَيْلَتَا لَيْتَنِى لَمْ أَتَّخِذْ فُلاَناً خَلِيلاً
(O! Would that I had taken a path with the Messenger. Ah! Woe to me! Would that I had never taken so-and-so as an intimate friend!) meaning, the one among the propagators of misguidance who diverted him from true guidance and led him to follow the path of misguidance, whether this refers to Umayyah bin Khalaf or his brother Ubayy bin Khalaf, or to someone else.
لَّقَدْ أَضَلَّنِى عَنِ الذِّكْرِ
(He indeed led me astray from the Reminder) means the Qur'an,
بَعْدَ إِذْ جَآءَنِى
(after it had come to me.) means, after it had reached me. Allah says:
وَكَانَ الشَّيْطَـنُ لِلإِنْسَـنِ خَذُولاً
(And Shaytan is to man ever a deserter (in the hour of need). ) meaning, he leads him away from the truth and diverts him from it, and uses him for the purposes of falsehood and calls him to it.
Poslaniče, spomeni Dan sudnji kad će se nebo bijelom maglinom rascijepiti i meleke će Allah, džellešanuhu, masovno spustiti, da okruže ljude na stajalištu, ondje gdje će polagati račun.
Banggitin mo, O Sugo, ang araw na magkakabiyak-biyak ang langit sa mga puting ulap na manipis at ibababa ang mga anghel tungo sa lupa ng Kalapan sa maraming pagbababa dahil sa dami nila.
Ngươi hãy nghĩ - hỡi Thiên Sứ - đến Ngày mà bầu trời bị tách ra khỏi những đám mây trắng và các Thiên Thần ồ ạt kéo xuống vùng đất phục sinh với số lượng rất đông.
تَشَقَّقُ السَّمَاءُ بِالْغَمَامِ (The sky will break open with a cloud - 25:25). The explanation of the verse is that the sky will rip apart and a sort of liquid cloud will descend from it which will be carrying angels with it. This cloud will look like a canopy descending from the sky and will be bearing Allah Ta’ ala's refulgence surrounded by angels. This will precede the beginning of the reckoning and the sky will rip open only to make an opening. It will not be the same ripping as the one when the sur (صُور) will be blown to finish off the earth and the sky, because this descension of the cloud will take place after the second blowing of the sur (صُور) when the earth and the sky would have taken the new shape. (Bayan u1-Qur’ an)
25- O gün gökyüzü beyaz bulutla yarılacak ve melekler ardı arkasına indirileceklerdir.
26- O gün gerçek hükümranlık, yalnız Rahman’ındır. O, kâfirler için çok zor bir gündür.
27- O gün zalim ellerini ısırıp:“Keşke peygamberle birlikte (hak) yolu tutmuş olsaydım” der.
28- “Yazıklar olsun bana! Keşke filanı dost edinmeseydim.”
29- “Andolsun ki bana gelmiş olan Zikir’den/Kur'ân’dan beni o saptırdı. Zaten şeytan insanı (helake sürükler sonra da) yüzüstü ortada bırakır.”
25-26. Yüce Allah, kıyamet gününün azametini, o gündeki zorluk ve sıkıntıları, kalpleri oldukça dehşete düşüren halleri haber vererek şöyle buyurmaktadır:“O gün gökyüzü beyaz bulutla yarılacak” Bu, içinde Yüce Allah’ın semavâtın üstünden ineceği buluttur. Bundan dolayı semavat çatlayıp yarılacak ve her bir semadan melekler inecek (bkz. el-Bakara, 2/210 -çev-), sonra da ya ayrı ayrı saflar halinde olacaklar yahut da bütün mahlukatı kuşatan tek bir saf olacaklar ya da her bir semadaki melekler sırasıyla tek bir saf olacak, diğerleri de bu halde saf tutacaklardır. Kastedilen şudur: Melekler çokluklarına ve güçlerine rağmen bütün mahlukatı çevrelemiş bir halde Rablerinin emirlerine itaatle inecek ve onlardan hiçbiri Allah’tan izin almaksızın konuşmayacaktır. Peki ya o gün mutlak Malikine karşı pek büyük günahlarla isyan eden, O’nu gazaplandıran şeyleri yapma cesaretini gösteren, sonra da tevbe etmeksizin büyük-küçük her türlü günahlarla Rabbinin huzuruna gelen aciz Ademoğlunun hali ne olacaktır? Her şeyi yaratan ve her şeyin mutlak maliki Allah, onun hakkında haksızlık içermeyen, zerre ağırlığı kadar dahi zulüm bulunmayan hükmü ile hükmedecektir. Bundan dolayı Yüce Allah şöyle buyurmaktadır:“O, kâfirler için çok zor bir gündür.” Çünkü o gün, çok çetin ve zorlu bir gündür. Kâfire işleri alabildiğine zorlaşacaktır. Mü’min ise böyle olmayacaktır. O gün mü’mine pek kolay gelecek, mü’minin yükü hafifleyecektir:“O gün takva sahiplerini (konuk) heyet halinde Rahman’ın huzuruna toplarız. Günahkarları da susuz olarak cehenneme süreriz.”(Meryem, 19/85-86)“O gün” yani kıyamet gününde “gerçek hükümranlık (mülk), yalnız Rahman’ındır.” Yaratıklardan hiçbir kimsenin dünyada olduğu gibi şeklen dahi olsa hiçbir mülkleri, hükümranlıkları olmayacakdır. Aksine o günde hükümdarlarla yönettikleri, hürlerle köleler, şerefli kabul edilenlerle diğerleri eşit olacaklardır. Burada kalbe rahatlık veren, nefisleri huzurlandıran ve gönüle genişlik veren hususlardan biri, Yüce Allah’ın Kıyamet günündeki mülkü/hükümranlığı “Rahman” ismine izafe etmesidir. O Rahman ki rahmeti her şeyi kuşatmış, bütün canlıları kapsamıştır. Bütün kainatı doldurmuş, dünya ve âhiret o rahmetle mamur olmuştur. Eksik olan her bir şey onunla tamam olmuş, her bir kusur onunla ortadan kalkmıştır. Ayrıca Allah'ın ilahi rahmete delâlet eden isimleri gazaba delâlet eden isimlerinden fazladır. O’nun rahmeti gazabını geçmiş ve geride bırakmıştır. O bakımdan rahmetin ileri geçmesi ve üstünlüğü söz konusudur. O, bu zayıf Ademoğlunu da onun üzerindeki nimetini tamamlasın ve onu rahmetine daldırsın diye yaratıp şerefli kılmıştır. İşte onlar da zillet ve itaat konumunda, O’nun huzurunda boyun eğmiş bulunacaklar, O’nun, haklarında vereceği hükmü ve kendilerine ne yapacağını bekleyeceklerdir. O yüce Zat ise onlara karşı kendi nefislerinden de anne ve babalarından da daha merhametlidir. O halde onlara nasıl bir muamelede bulunacağı beklenir? Şüphesiz eğer bir kimse bizzat kendisini helâke sürüklememiş ise Allah onu helâk etmez. Bedbahtlığın kendisine baskın geldiği ve azap sözünün haklarında hak olduğu kimselerden başkası da O’nun rahmetinin dışına çıkmaz.
27. “O gün” şirki, küfrü ve peygamberleri yalanlaması ile “zalim” olan kimse “ellerini” esefle, pişmanlıkla, üzüntü ve keder ile “ısırıp: Keşke peygamber ile birlikte” hak yolu, ona iman etmek, onu tasdik etmek, ona uymak sûretiyle doğru yolu “tutmuş olsaydım, der.”
28. “Yazıklar olsun bana! Keşke filanı” bu ya ins şeytanı ya da cin şeytanıdır “dost” samimi ve sevdiğim bir arkadaş “edinmeseydim.” Ben, insanlar arasında iyiliğimi en çok isteyen, bana en çok iyilik yapan, bana karşı en şefkatli ve en merhametli olan zata düşmanlık ettim. Buna karşılık en ileri düşmanımı da dost bildim. Onun dostluğunun da bana hiçbir faydası olmadı. Sadece benim bedbahtlığımı, hüsranlığımı, rezilliğimi ve helâkimi artırdı.
29. “Andolsun ki bana gelmiş olan Zikir’den/Kur'ân’dan” içinde bulunduğu sapıklığı ve aldatıcılığı olmadık şekilde güzel ve süslü göstermek sûretiyle “beni o saptırdı. Zaten şeytan insanı (helake sürükler sonra da) yüzüstü ortada bırakır.” Ona batılı süslü gösterir, hakkı çirkin gösterir, olmadık boş kuruntularla ona vaatlerde bulunur. Sonra da onu yalnız bırakır ve ondan uzaklaşır. Nitekim şeytan iş olup biteceğinde Yüce Allah da bütün insanların hesabını gördükten sonra kendisine tâbi olanlara şöyle diyebilmektedir: “Şeytan da der ki: Doğrusu Allah’ın size verdiği söz gerçekti; ben de size söz verdim; ama size verdiğim sözde durmadım. Zaten benim sizin üzerinizde hiçbir nüfuzum da yoktu. Yalnız ben sizi çağırdım, siz de çağrımı kabul ettiniz. O halde beni kınamayın. Bilakis kendinizi kınayın. Artık ne ben sizi kurtarabilirim, ne de siz beni kurtarabilirsiniz. Esasen ben daha önce beni (Allah'a) ortak tutmanızı da kesinlikle kabul etmemiştim. (İbrahim 14/22) O halde kul, durumunu iyice değerlendirsin, henüz elde zaman ve imkân varken, telafinin imkânsızlaşacağı vakit gelmeden önce mümkün olanı telafi etsin. Mutluluğuna sebep olacak kimseleri dost edinsin, düşmanlığı kendisine faydalı olacak ve dostluğu kendisine zarar verecek kimseye düşmanlık etsin. Başarı Allah’tandır.
Ô Messager, rappelle-toi le jour où le Ciel se fendra pour laisser apparaître de fins nuages blancs et où Nous ferons descendre une multitude d’anges sur la Terre du Rassemblement.
Il Vero Regno, che sarà saldo, nel Giorno della Resurrezione, appartiene al Compassionevole, gloria Sua, e quel giorno sarà duro per i miscredenti, a differenza dei credenti, per i quali sarà lieve.
Le Jour de la Résurrection, la royauté authentique appartiendra au Tout Miséricordieux et ce Jour sera difficile aux mécréants et facile aux croyants.
Gerçek mülk, kıyamet gününde hak ve sabit olan mülk, her noksanlıktan münezzeh olan Rahman -Subhanehu ve Teâlâ-'nın mülküdür. O gün, Müminlerin tersine kâfirler için pek çetin bir gündür. Şüphesiz Müminler için kolay bir gün olacaktır.
Kingdom, which is the true and established kingdom, on the Day of Judgment will be for the Merciful, may He be glorified. That day will be difficult for the disbelievers as opposed to the believers for whom it will be easy.
Na Sudnjem danu će istinska vlast pripadati isključivo Milostivom Allahu. Težak će Dan ustanuća nevjernicima biti, za razliku od pravovjernih: njima će taj Dan lahak biti.
Ang paghahari na paghaharing totoo na napagtibay sa Araw ng Pagbangon ay ukol sa Pinakamaawain – kaluwalhatian sa Kanya. Ang Araw na iyon sa mga tagatangging sumampalataya ay magiging mahirap, na salungat sa mga mananampalataya sapagkat iyon ay madali sa kanila.
Kerajaan yang hak lagi tetap berdiri pada hari Kiamat kelak adalah kepunyaan Tuhan Yang Maha Pemurah. Hari itu menjadi hari yang sangat susah bagi orang-orang kafir, berbeda dengan orang-orang mukmin yang merasakan kemudahan pada hari itu.
Vương quyền thật sự trong Ngày Tận Thế là của Đấng Arrahman Hiển Vinh, và đó là Ngày đầy khó khăn cực nhọc cho nhóm người vô đức tin, trái ngược với tình trạng của người có đức tin, họ được thuận lợi và dễ dàng.
En el Día del Juicio, el reino, el verdadero y establecido, será para el Misericordioso, glorificado y exaltado sea. Ese día será difícil para los incrédulos, mientras que para los creyentes será fácil.
Ingatlah -wahai Rasul- hari ketika orang yang zalim menggigit dua tangannya lantaran besarnya penyesalannya karena ia tidak mengikuti Rasulullah -ṣallallāhu 'alaihi wa sallam- seraya berkata, "Aduhai! Kiranya dulu aku mengikuti apa yang dibawa oleh Rasulullah dari sisi Tuhannya dan aku mengambil jalan bersamanya menuju keselamatan."
Ô Messager, rappelle-toi le Jour où l’injuste se mordra les mains de regret pour ne pas avoir suivi le Messager et dira: Si seulement j’avais suivi les commandements apportés par le Messager de la part de son Seigneur et que j’avais emprunté avec lui le chemin du salut.
E rammenta – o Messaggero – del giorno in cui l'ingiusto si morderà le mani per il rimpianto di non aver seguito il Messaggero, dicendo: "Oh, se solo avessi seguito ciò che il Messaggero ha comunicato da parte del Suo Dio, e se solo avessi percorso, con esso, la Via della Salvezza!"
Mensajero, menciona el día en que el inicuo, por dejar de seguir al Mensajero r morderá su propia mano con pesar y dirá: “Si tan solo hubiera seguido al Mensajero y lo que él trajo de su Señor, y hubiera tomado el camino con él hacia la salvación”.
Banggitin mo, O Sugo, ang araw na dahilan sa pagtigil sa pagsunod sa Sugo – basbasan siya ni Allāh at batiin ng kapayapaan – kakagat ang tagalabag sa katarungan sa mga kamay niya dahil sa tindi ng pagsisisi, na nagsasabi: "O kung sana ako ay sumunod sa Sugo sa inihatid niya mula sa ganang Panginoon niya at tumahak kasama sa kanya sa isang daan patungo sa kaligtasan.
Spomeni, Poslaniče, Dan strašnog polaganja računa, kad će onaj koji je sam sebi nanio nepravdu vlastite ruke gristi, žestoko se kajući zato što nije slijedio Allahova Poslanika, sallallahu alejhi ve sellem. Govorit će: “Kamo sreće da sam slijedio Allahova Poslanika, za njegovim se primjerom povodio i vjerovao u objavu koju je od svog Gospodara dobio, a koja bi me na put spasa izvela!”
Mention - O Messenger - the day the evildoer on account of leaving out following the Messenger (peace be upon him) will bite his own hand out of regret and say, ‘If only I had followed the Messenger and what he brought from his Lord, and I had taken a path with him to salvation.’
-Ey Resul!- O gün zalim kimsenin Rasûlullah -sallallahu aleyhi ve sellem-'e tabi olmaması sebebiyle aşırı pişmanlığından iki elini ısırıp şöyle dediğini hatırla: "Keşke Rabbi katından getirdiklerinde resule tabi olsaydım ve onunla beraber kurtuluşa doğru bir yol tutsaydım."
Ngươi hãy nghĩ - hỡi Thiên Sứ - đến Ngày mà những tên sai quấy do đã không chịu noi theo Thiên Sứ sẽ tự cắn bàn tay mình nuối tiếc mà nói: Ôi phải chi trước đây mình đi theo Thiên Sứ với những gì Người mang đến từ Thượng Đế thì mình đã đi theo Người đến được với chiến thắng.
Aşırı üzüntü ve hayıflanmadan dolayı kendi nefsine şöyle beddua ederek şöyle der: "Eyvah! Yazıklar olsun bana, keşke falan kâfiri dost edinmeseydim!"
Và y nói trong đau khổ tột cùng và tự nguyền rủa bản thân: Mình thật là khốn nạn, phải chi đừng chọn lấy tên vô đức tin đó làm bạn thân.
Tellement son dépit sera grand, il invoquera le malheur contre lui-même en disant: Malheur à moi, si seulement je n’avais pas pris tel mécréant pour ami rapproché.
He will also say due to extreme grief cursing himself: Alas for me! If only I had not taken so-and-so disbeliever as a friend!
Dengan penuh penyesalan ia berkata seraya mendoakan kebinasaan untuk dirinya, "Duhai celaka besar diriku, kiranya aku dulu tidak menjadikan si polan yang kafir itu sebagai teman akrabku.
También dirá, debido a la pena extrema, maldiciéndose a sí mismo: “¡Ay de mí! Ojalá no hubiera tomado a tal o cual incrédulo como amigo y consejero”.
Magsasabi siya dahil sa tindi ng panghihinayang habang dumadalangin ng kapighatian laban sa sarili niya: "O kapighatian sa akin! Kung sana ako ay hindi gumawa sa tagatangging sumampalataya na si Polano bilang kaibigan.
Dirà, per il grande dispiacere, maledicendo se stesso: "Che io venga distrutto! Se solo non avessi preso tale miscredente come amico!
Dodat će, kajući se i proklinjući sam sebe: “Teško meni! Kamo sreće da tog i tog čovjeka nevjernika nisam uzeo za prisnog prijatelja!”
يَا وَيْلَتَىٰ لَيْتَنِي لَمْ أَتَّخِذْ فُلَانًا خَلِيلًا (Woe to me! would that I had not taken so-and-so for my friend - 25:28). This verse was revealed on an especial occasion, but its implication is universal. The background is that 'Uqbah Ibn Abi Mu` ait was one of the chieftains of polytheists in Makkah. It was customary with him that whenever he would return after an expedition, he used to invite the nobility of the city to dinner. He also used to call on the Holy Prophet ﷺ frequently. When he presented the food to the Holy Prophet ﷺ he said "I cannot eat your food until you proclaim that Allah is one and no one can be associated with Him in worship and that I am His Rasul." 'Uqbah recited this sentence and then the Holy Prophet ﷺ ate the dinner according to his promise, 'Ubayy Ibn Khalaf was a close friend of 'Uqbah. When he learnt that 'Uqbah has accepted Islam and has recited the Kalimah Tayyabah he was very crossed with him. 'Uqbah tried to defend himself by explaining that Muhammad ﷺ was an eminent person of Quraysh and if he had returned without having his meal at his house, it would have been very degrading for 'Uqbah. Therefore, in order to please him, he repeated the sentence (کلمہ). 'Ubayy Ibn Khalaf did not accept this explanation and asked 'Uqbah to go and spit on Holy Prophet's ﷺ face if he was really ashamed. The wretched man obliged his depraved friend and did as he had suggested. Allah Ta’ ala disgraced them both in this world as well, as both were killed in the battle of Badr (Baghawi). The torment he will face on the Dooms day is described in this verse that when he will see the torment before him, he will bite his fingers in distress and repentance and say "would that he had not made 'Ubayy Ibn Khalaf his friend in the world". (Mazhari Qurtubi)
Friendship of wicked persons and non believers will be a matter of shame and repentance in the Hereafter
It is explained in Tafsir Mazhari that although these verses were revealed in respect of the 'Uqbah, yet the moral of the verse is universal. This can be noticed by the use of the word فُلاناً (so-and-so) in the verse, which alludes that the message is universal. The moral that can be deduced from these verses is that when two friends get together in acts of immorality and sin and help each other in performing forbidden deeds, then the same will apply to them and they will be remorseful and feel sorry for their friendship in the Hereafter. Musnad Ahmed, Tirmidhi, Abu Dawud etc. have reproduced a narration on the authority of Sayyidna Abu Said al-Khudri ؓ that the Holy Prophet ﷺ once said لا تصاحب الا مؤمنا ولا یاکل مالک الا تقی (Do not make a non-Muslim your friend and your possessions should be used only by the pious persons.- Mazhari), that is, do not have the non-pious as your friend. And Sayyidna Abu Hurairah has reported a tradition of the Holy Prophet ﷺ :
المرء علی دین خلیلہ فلینظر من یخالل (رواہ البخاری)
Every person is influenced by the faith and way of life of his friends. Therefore, one must be very mindful when selecting his friends. (Bukhari)
Sayyidna Ibn ` Abbas ؓ has reported that the Holy Prophet ﷺ was asked what sort of friends should we keep in our company. To this he replied:
من ذکر کم باللہ رویتہ، وزاد فی علمکم منطقہ، و ذکرکم بالآخرۃ عملہ (رواہ البزار)
The one who reminds you of Allah when you see him, and adds to your knowledge when he speaks, and reminds you of the Hereafter when he acts. (Qurtubi)
Questo amico miscredente mi ha sviato dal Corano dopo che mi è giunto tramite il Messaggero, e Satana abbandona sempre l'uomo: Quando lo coglie una disgrazia si dissocia da lui".
Zatim će kazati: “Onaj me moj prijatelj nevjernik odvratio od Kur’ana nakon što mi je stigao posredstvom poslanika Muhammeda.” Šejtan čovjeka uvijek u teškoj situaciji iznevjeri i tek u propasti ga ostavi.
Cet ami mécréant m’a égaré du Coran après que celui-ci me soit parvenu par l’intermédiaire du Messager. Satan est prompt à abandonner l’être humain à son sort et à se désavouer de lui lorsqu’un malheur l’atteint.
Talaga ngang nagligaw sa akin itong kaibigang tagatangging sumampalataya palayo sa pag-alaala sa Qur'ān matapos na umaabot ito sa akin sa pamamaraan ng Sugo. Laging ang demonyo para sa tao ay madalas magkanulo." Kapag may bumabang mga ligalig sa tao ay nagtatatwa ang demonyo sa kanya.
Kur'an bana resulün yoluyla ulaştıktan sonra o kâfir dostum beni ondan saptırdı. Şeytan, insanı çokça rezil rüsva edip yüzüstü bırakır. İnsanın başına bir sıkıntı geldiğinde ise ondan uzak olur ve temize çıkar.
This disbelieving friend led me away from the Qur’ān after it reached me through the Messenger. Satan has always been one who betrays man often. When some difficulty comes on him, he renounces him.
Chính tên bạn thân vô đức tin đó đã kéo mình rời xa Qur'an sau khi đường lối của Thiên Sứ đã đến với mình; và Shaytan chuyên lường gạt con người mãi đến khi con người rơi vào khó nhọc thì hắn chạy mất.
Sesungguhnya teman akrabku yang kafir ini telah menyesatkan aku dari Al-Qur`ān ketika Al-Qur`ān itu telah datang kepadaku lewat perantaraan Rasul.” Dan adalah syaitan itu sangat menghinakan manusia, dan apabila manusia ditimpa kesengsaraan maka ia pun berlepas diri darinya.
“Ese amigo incrédulo me alejó del Corán después de que me llegara a través del Mensajero”. Satanás siempre ha sido el que traiciona al ser humano. Cuando se le presenta alguna dificultad, lo abandona.
وَقَالَ الرَّسُوْلُ يٰرَبِّ اِنَّ قَوْمِي اتَّخَذُوْا ھٰذَا الْقُرْاٰنَ مَهْجُوْرًا (That is Rasul will say, 0 my Lord my people have forgotten and forsaken Qur'an - 25:30). There is a difference of opinion among the commentators whether this complaint of the Holy Prophet ﷺ to Allah Ta’ ala about his people would be on Dooms Day or was made in his life time. Both views appear valid. But the verse following this verse suggests that he made this complaint during his lifetime and the next verse was revealed to appease him.
Ese día el Mensajero dirá, quejándose de la condición de su pueblo: “¡Señor mío! Mi pueblo, a quien Tú me enviaste, dejó el Corán y lo ignoró”.
The Messenger will say on that day complaining about the condition of his people: O my Lord! My people, to whom You sent me, left this Qur’ān and ignored it.
Le Messager dira en guise de plainte contre les siens: Ô Seigneur, les miens à qui Tu m’as envoyé ont délaissé ce Coran et s’en sont détournés.
30- Rasûl:“Ey Rabbim! Gerçekten kavmim bu Kur’ân’ı terk etti” dedi.
31- İşte bu şekilde biz, her bir peygambere günahkârlardan bir düşman var ettik. Yol gösterici ve yardımcı olarak Rabbin yeter.
30. “Rasûl” Rabbine niyaz edip kavminin, getirdiklerinden yüz çevirmelerinden şikâyet ederek ve onların bu tutumlarına üzülerek: “Ey Rabbim! Gerçekten” beni kendilerine hidâyete eriştirmek ve onlara tebliğde bulunmak üzere göndermiş olduğun “kavmim, bu Kur’ân’ı terk etti, dedi.” Ondan yüz çevirdiler, uzaklaştılar. Onu bırakıp gittiler. Oysa onun hükmüne bağlı kalmaları, ahkâmına yönelmeleri, ardından yürümeleri gerekirdi. Allah, Rasûlünü teselli ederek, bu insanların geçmişlerinin de böyle olduğunu ve bunların yaptıkları gibi yaptıklarını haber vererek şöyle buyurmaktadır:
31. “İşte bu şekilde biz, her bir peygambere günahkârlardan bir düşman var ettik.” Yani hayra elverişli olmayan, hayır ile arınıp temizlenmeyen kimselerden peygamberlere karşı çıkacak, onların sözlerini reddedecek ve batıl ile mücadedele edecek kimseler kıldık. Ki bu gibilerin birtakım faydaları vardır: Hak batıla üstünlük sağlar. Hak açıklık kazanır ve çok büyük oranda netleşir. Çünkü batılın hakka karşı çıkması, hakkın açıklığını ve delillerinin mükemmelliğini arttırır. Ayrıca Yüce Allah’ın hak ehline ihsan ettiği lütufları ve batıl ehline uyguladığı cezaları açıkça görülür. O halde onlar için üzülme ve arkalarından kendini neredeyse öldürecek hale de getirme! “Yol gösterici” sana hidâyet veren ve böylelikle arzuladığını gerçekleştirip din ve dünya menfaatlerini elde etmeni sağlayacak “ve yardımcı” düşmanlarına karşı sana zafer verecek, din ve dünya işlerinde hoşuna gitmeyen her hususu senden uzaklaştıracak merci “olarak Rabbin yeter.” Sen de O’nu yeterli bil ve yalnızca O’na güvenip dayan.
Và trong ngày hôm đó Thiên Sứ than phiền về tình trạng của dân chúng của Người: Lạy Thượng Đế, quả thật dân chúng của bề tôi, nhóm người mà Ngài gởi bề tôi đến với họ đã bỏ mặc và xa lánh Qur'an.
The Messenger will complain against His Opponents
Allah tells how His Messenger and Prophet Muhammad ﷺ will say: "O my Lord! Verily, my people deserted this Qur'an." The idolators would not listen to the Qur'an, as Allah says:
وَقَالَ الَّذِينَ كَفَرُواْ لاَ تَسْمَعُواْ لِهَـذَا الْقُرْءَانِ وَالْغَوْاْ فِيهِ
(And those who disbelieve say: "Listen not to this Qur'an, and make noise in the midst of it.") (41:26). When he would recite Qur'an to them, they would talk nonsense or speak about something else, so that they would not hear it. This is a form of forsaking it and rejecting it, and not believing in it is the same as forsaking it, and not pondering its meanings and trying to understand it is the same as forsaking it, and not acting upon it and following its commandments and heeding its prohibitions is the same as forsaking it, and turning away from it in favor of poetry or other words or songs or idle talk or some other way is the same as forsaking it. We ask Allah, the Most Generous, the Bestower of bounty, the One Who is able to do what He wills, to keep us safe from doing that which earns His wrath and to use us to do that which will earn His pleasure of preserving and understanding His Book, following its commandments night and day in the manner which He loves and which pleases Him, for He is Generous and Kind.
وَكَذَلِكَ جَعَلْنَا لِكُلِّ نَبِىٍّ عَدُوّاً مِّنَ الْمُجْرِمِينَ
(Thus have We made for every Prophet an enemy among the criminals.) means, `just as there is for you, O Muhammad, those people who scorned the Qur'an, so in all the previous nations did Allah make for every Prophet an enemy among the criminals, who called people to their misguidance and disbelief,' as Allah says:
وَكَذَلِكَ جَعَلْنَا لِكُلِّ نِبِىٍّ عَدُوّاً شَيَـطِينَ الإِنْسِ وَالْجِنِّ
(And so We have appointed for every Prophet enemies -- Shayatin among mankind and Jinn) as stated in these two Ayat. (6:112) Allah says here:
وَكَفَى بِرَبِّكَ هَادِياً وَنَصِيراً
(But sufficient is your Lord as a Guide and Helper.) meaning, for the one who follows His Messenger and believes in His Book, Allah will be his Guide and Helper in this world and the Hereafter. Allah says
هَادِياً وَنَصِيراً
(a Guide and Helper.) because the idolators used to try to prevent people from following the Qur'an lest anyone be guided by it. They wanted their way to prevail over the way of the Qur'an. Allah says:
وَكَذَلِكَ جَعَلْنَا لِكُلِّ نَبِىٍّ عَدُوّاً مِّنَ الْمُجْرِمِينَ
(Thus have We made for every Prophet an enemy among the criminals.)
Nagsabi ang Sugo sa araw na iyon habang dumaraing sa kalagayan ng mga kababayan niya: "O Panginoon ko, tunay na ang mga kababayan ko na pinagpadalhan Mo sa akin ay nag-iwan sa Qur’ān na ito at umayaw rito."
"Berkatalah Rasul, 'Ya Rabbku, sesungguhnya kaumku telah menjadikan al-Qur`an ini sesuatu yang diabaikan.' Dan seperti itulah, telah Kami adakan bagi tiap-tiap nabi, musuh dari (kala-ngan) orang-orang yang berdosa. Dan cukuplah Rabbmu menjadi Pemberi petunjuk dan Penolong." (Al-Furqan: 30-31).
(30) ﴾ وَقَالَ ٱلرَّسُولُ ﴿ "Berkatalah Rasul, seraya menyeru kepada Rabbnya, mengadukan sikap kaumnya yang berpaling dari ajaran yang dibawanya serta sedih atas sikap yang mereka perlihatkan itu, ﴾ يَٰرَبِّ إِنَّ قَوۡمِي ﴿ "Ya Rabbku, sesungguhnya kaumku," yang kepada mereka Engkau mengutusku untuk memberi petunjuk dan me-nyampaikan (risalahMu. Pent.), ﴾ ٱتَّخَذُواْ هَٰذَا ٱلۡقُرۡءَانَ مَهۡجُورٗا ﴿ "telah menjadi-kan al-Qur`an ini sesuatu yang diabaikan," maksudnya, mereka telah berpaling darinya, mengabaikan dan meninggalkannya, padahal yang menjadi kewajiban mereka adalah patuh kepada hukumnya dan menerima aturan-aturannya serta mengikutinya.
(31) Allah berfirman kepada RasulNya untuk menghibur dan mengabarkan kepadanya, ﴾ وَكَذَٰلِكَ جَعَلۡنَا لِكُلِّ نَبِيٍّ عَدُوّٗا مِّنَ ٱلۡمُجۡرِمِينَۗ ﴿ "Dan seperti itulah, telah Kami adakan bagi tiap-tiap nabi, musuh dari (kalangan) orang-orang yang berdosa." Yaitu dari golongan orang-orang yang tidak laik untuk kebaikan dan mereka tidak membersihkan diri dengannya; mereka menentang para rasul, menolak dan mendebat mereka dengan yang batil. Di antara sebagian manfaatnya adalah kebenaran menjadi unggul di atas kebatilan, kebenaran menjadi jelas dan menjadi sangat nyata. Sebab, perlawanan kebatilan ter-hadap kebenaran menjadikannya makin jelas, nyata dan penuh bukti, dan kita makin lebih mengetahui apa yang dilakukan Allah terhadap ahlul haq, berupa karamah (kemuliaan) dan terhadap ahlul batil, berupa azab. Maka jangan bersedih terhadap mereka, dan janganlah kamu menyesal karena sikap mereka. ﴾ وَكَفَىٰ بِرَبِّكَ هَادِيٗا ﴿ "Dan cukuplah Rabbmu menjadi Pemberi petunjuk," yang memberi petunjuk kepadamu hingga kamu mendapatkan keinginanmu dan kebaikan agama serta duniamu, ﴾ وَنَصِيرٗا ﴿ "dan Penolong," yang me-nolongmu melawan musuh-musuhmu, mencegah darimu segala hal yang dibenci dalam perkara agama dan dunia. Maka bergantung dan berserah dirilah kepadaNya.
Pada hari itu, Rasul mengeluhkan kondisi kaumnya dengan mengatakan, "Wahai Tuhanku! Sesungguhnya kaumku yang Engkau utus aku kepada mereka telah meninggalkan Al-Qur`ān ini dan berpaling darinya."
Resulullah, sallallahu alejhi ve sellem, rekao je žaleći se na svoje sunarodnike nevjernike: “Allahu, Gospodaru moj, narod moj, kojem si me poslao, ostavio je ovaj Kur'an i leđa mu okrenuo.”
Il Messaggero dirà, in quel giorno, denunciando le condizioni del suo popolo: "O Dio mio, in verità il popolo al quale mi hai inviato ha abbandonato questo Corano e vi sono stati avversi".
Resul o gün kavminin halini şikayet ederek şöyle diyecektir: "Ey Rabbim! Şüphesiz beni göndermiş olduğun kavmim, bu Kur'an'ı büsbütün terk ettiler."
Gaya ng dinanas mo, O Sugo, mula sa mga kababayan mo na pananakit at pagbalakid sa landas mo, nagtalaga Kami para sa bawat propeta kabilang sa mga propeta noong bago mo ng kaaway kabilang sa mga salarin ng mga kababayan niya. Nakasapat ang Panginoon mo bilang Tagapagpatnubay na nagpapatnubay tungo sa katotohanan at nakasapat Siya bilang Mapag-adyang nag-aadya sa iyo laban sa kaaway mo.
Ô Messager, tout comme tu as enduré les offenses et le refus de ton peuple, Nous avons assigné à chaque prophète un criminel issu de son peuple. Ton Seigneur suffit comme guide vers la vérité et Il te suffit comme secoureur contre tes ennemis.
Similares a los daños e impedimentos que tú, Mensajero, encontraste entre tu pueblo, Yo había asignado a cada uno de los profetas que te antecedieron un enemigo de entre los malhechores de su pueblo. Tu Señor es guía suficiente, Quien guía a la verdad, y es suficiente ayuda y apoyo contra tu enemigo.
Seperti yang engkau dapati -wahai Rasul- berupa hinaan dan rintangan dari kaummu terhadap jalanmu, demikianlah pula Kami adakan bagi tiap-tiap nabi sebelum engkau musuh dari orang-orang yang berdosa di antara kaumnya. Cukuplah Tuhanmu menjadi pemberi petunjuk pada kebenaran dan penolong yang menolongmu dari musuh-musuhmu.
E come gli ostacoli ed i maltrattamenti che hai incontrato per la tua missione nel tuo popolo, o Messaggero – stabilimmo per i profeti che ti hanno preceduto dei nemici tra i criminali del loro popolo. Il tuo Dio ti è sufficiente come guida che conduce alla verità, ed Egli ti è sufficiente come sostenitore contro il tuo nemico.
-Ey Resul!- Sen kavminden eziyet görüp yolundan alıkonuldun. Senden önce gelen peygamberlerden her birine kendi kavminin günahkârlarını birer düşman kıldık. Hakka hidayet edici ve düşmanına karşı sana yardım edici olarak Rabbin yeter.
The next verse reads وَكَذٰلِكَ جَعَلْنَا لِكُلِّ نَبِيٍّ عَدُوًّا مِّنَ الْمُجْرِمِيْنَ (In a similar way We made for every prophet an enemy from among the sinners - 25:31). It means that if your adversaries do not accept Qur'an, it is not something new. In the past as well people have defied Our message and the messengers had to contend with that. The best course for you also is to be contended.
Abandoning to follow Qur'an is a great sin
On the face of it abandonment of Qur'an means its denial or non non-acceptance, which is expected only from the infidels. However, in certain traditions it is reported that those Muslim who do believe in the Qur'an but neither they read it nor try to follow it fall as much within the ambit of this category of people. Sayyidna Anas ؓ has quoted the Holy Prophet ﷺ as saying:
من تعلّم القرآن و علّق مصحفہ لم یتعاھدہ ولم ینظر فیہ جاء یوم القیامۃ متعلقا بہ یقول : یا ربّ العالمین ان عبدک ھذا اتخزنی مھجوراً فاقض بینی و بینہ ۔ ذکرہ الثعلبی (قرطبی)
The person who has learnt Qur'an and then hanged it (on the wall), neither he recites it routinely nor ponders over its injunctions will be brought on the Doomsday with Qur'an hanging by his neck with a sling, and will complain before Allah Ta’ ala 'this servant of Yours had abandoned me, so decide between me and him". (Qurtubi)
Kao što je Allah, Znalac svih tajni, dao Vjerovjesniku, sallallahu alejhi ve sellem, zlikovce iz njegova naroda za neprijatelje, tako je prije njega svakom vjerovjesniku dao zlikovce iz njihovih naroda za neprijatelje. A dovoljno je da Allah upućuje na Pravu stazu i da On pomaže protiv neprijateljā.
Similar to the harm and preventing others from your path that you - O Messenger - encountered from your people, I had assigned to every Prophet before you an enemy from among the evildoers of his people. Your Lord is a sufficient guide, who guides to the truth, and He is a sufficient helper, who will help you against your enemy.
Và giống như những gì Ngươi đã gặp - hỡi Thiên Sứ - từ dân chúng của mình qua việc hãm hại, cấm cản con đường của nhà Ngươi, TA đã tạo cho mỗi vị Nabi phải đối đầu với quần chúng mình, nhưng chỉ cần Thượng Đế của Ngươi là đủ hướng dẫn đến với Chân Lý và đủ sức phù hộ Ngươi chiến thắng kẻ thù.
Whenever a preacher of the Truth calls for its acceptance, those who represent untruth in the name of Truth, become his enemies. They raise a variety of objections and try to cast doubt upon his veracity. In so doing, they are successful in winning wide support. On the Day of Judgement, those who, taken in by the assertions of false leaders, and not having co-operated with the preacher of Truth, will clearly see that the arguments of their leaders had no real basis in fact. They were simply false objections which they had accepted, as they suited their self-interests, and they had used them as excuses for distancing themselves from the Truth. On the Day of Reckoning they will regret having been taken in by the false arguments of their leaders and not supporting the preacher of God’s word.
"Berkatalah orang-orang kafir, 'Mengapa al-Qur`an itu tidak diturunkan kepadanya sekali turun saja?' Demikianlah supaya Kami memperkuat hatimu dengannya dan Kami membacakannya secara tartil (teratur dan benar). Tidaklah orang-orang kafir itu datang kepadamu (membawa) suatu perumpamaan, melainkan pasti Kami mendatangkan kepadamu sesuatu yang benar dan yang paling baik penjelasannya." (Al-Furqan: 32-33).
(32) "Ini sebagian dari sederet usulan-usulan kaum kafir yang dibisikkan oleh jiwa mereka, maka mereka berkata, ﴾ لَوۡلَا نُزِّلَ عَلَيۡهِ ٱلۡقُرۡءَانُ جُمۡلَةٗ وَٰحِدَةٗۚ ﴿ "Mengapa al-Qur`an itu tidak diturunkan kepada-nya sekali turun saja?" Maksudnya, sebagaimana kitab-kitab suci sebelumnya diturunkan. Apa salahnya kalau ia diturunkan seperti itu? Bahkan turunnya (secara bertahap) seperti itu lebih sempurna dan lebih baik. Maka dari itu Allah berfirman, ﴾ كَذَٰلِكَ ﴿ "Demikianlah," Kami menurunkannya secara berangsur-angsur, ﴾ لِنُثَبِّتَ بِهِۦ فُؤَادَكَۖ ﴿ "supaya Kami memperkuat hatimu dengannya," sebab setiap kali bagian dari al-Qur`an turun kepadanya, maka dia makin bertambah tenang dan kokoh pendiriannya, terutama di saat adanya faktor-faktor penyebab kegelisahan. Karena sesung-guhnya turunnya al-Qur`an pada saat terjadinya moment (pen-ting) itu menjadi penawar yang sangat luar biasa dan menjadi peneguh hati yang sangat efektif daripada kalau ia telah ditu-runkan sebelumnya, kemudian mengingatnya ketika terjadi asbab nuzulnya. ﴾ وَرَتَّلۡنَٰهُ تَرۡتِيلٗا ﴿ "Dan Kami membacakannya secara tartil," maksudnya, Kami menurunkannya kepadamu dengan pelan dan secara bertahap.
Ini semua menunjukkan pada perhatian Allah سبحانه وتعالى terhadap kitabNya, yaitu al-Qur`an dan terhadap RasulNya, yaitu Muhammad a, di mana Dia menjadikan penurunan kitabNya sesuai dengan kondisi Rasulullah dan kemaslahatan agama.
(33) Oleh karena itu, Dia berfirman, ﴾ وَلَا يَأۡتُونَكَ بِمَثَلٍ ﴿ "Tidaklah orang-orang kafir itu datang kepadamu (membawa) suatu perumpama-an," yang dengannya mereka menentang kebenaran dan dengannya mereka menolak kerasulanmu, ﴾ إِلَّا جِئۡنَٰكَ بِٱلۡحَقِّ وَأَحۡسَنَ تَفۡسِيرًا ﴿ "melainkan (pasti) Kami mendatangkan kepadamu sesuatu yang benar dan yang paling baik penjelasannya," maksudnya Kami turunkan kepadamu al-Qur`an yang mengandung kebenaran di dalam makna-makna-nya, kejelasan dan penjelasan yang sempurna pada lafazh-lafazh-nya. Maka makna-makna (yang dikandungnya) semuanya hak dan benar, tidak dicemari oleh satu kebatilan ataupun satu syubhat (kerancuan) dari sisi manapun; lafazh-lafazhnya dan batasan-ba-tasannya terhadap segala sesuatu merupakan lafazh-lafazh yang paling jelas dan paling baik penjelasannya, menjelaskan makna-maknanya dengan penjelasan yang sempurna.
Di dalam ayat di atas terdapat satu dalil (bukti) bahwa se-pantasnya bagi orang yang membicarakan ilmu, apakah dia sebagai muhaddits, pengajar, maupun penceramah, sepantasnya dia mene-ladani Rabbnya di dalam mengatur kondisi RasulNya. Demikian pula seorang alim mengatur permasalahan masyarakat. Setiap kali ada kesempatan atau datang suatu musim, maka hendaknya dia membawakan ayat-ayat al-Qur`an, hadits-hadits Nabi dan nasihat-nasihat yang sesuai dengan musim tersebut.
Ini juga mengandung bantahan terhadap orang-orang yang berlebihan, seperti kaum Jahmiyah dan semisal mereka yang ber-pendapat bahwa kebanyakan nash-nash al-Qur`an mengandung makna bukan literalnya (makna tersuratnya), dan ia mempunyai makna-makna selain dari maknanya yang dipahami secara lahir (literal). Jadi, berdasarkan pendapat mereka, al-Qur`an itu tidak lebih baik penjelasannya daripada yang lainnya. Dan yang lebih baik, menurut klaim mereka, adalah penafsiran mereka yang me-rubah makna-makna al-Qur`an dengan sejauh-jauhnya.
Ceux qui mécroient en Allah diront: Et si on révélait ce Coran au Messager d’une seule traite et non en parties successives ? Qu’ils sachent que Nous avons révélé le Coran ainsi afin que ton cœur soit raffermi à chaque fois que t’es révélée une part du Coran, ô Messager. C’est également afin que sa compréhension et sa mémorisation soient aisées que Nous l’avons révélé ainsi.
Và nhóm người không tin tưởng Allah lên tiếng: Sao không ban xuống cho Thiên Sứ trọn quyển Qur'an cùng một lúc, sao lại phải ban xuống từng giai đoạn. Bằng cách thiên khải Qur'an xuống dần dần theo từng giai đoạn là để trấn an tấm lòng của Ngươi - hỡi Thiên Sứ - với cách thiên khải hết lần này đến lần khác là để giúp ngươi dễ hiểu và dễ thuộc.
Dissero coloro che non credettero in Allāh: "Perché il Corano non è stato rivelato a questo Messaggero in una sola volta, ed è stato invece rivelato poco alla volta?!" Abbiamo frammentato la rivelazione di questo Corano al fine di rinsaldare il tuo cuore, o Messaggero, rivelandolo poco alla volta, e lo abbiamo rivelato in piccole parti in modo che venga compreso e appreso.
Those who disbelieved in Allah said, ‘Why was the Qur’ān not sent down to him all at once instead of in bits and pieces?’ I sent the Qur’ān bit by bit to strengthen your heart - O Messenger - by its revelation time after time. I revealed it bit by bit to you to make it easy for you to understand and memorise it.
Oni što ne vjeruju u Allaha govore: “Trebalo je da Muhammedu Kur’an bude objavljen odjednom i u cijelosti, a ne malo-pomalo!” Objavljujući časni Kur’an postepeno, dio po dio, Allah, džellešanuhu, učvršćuje Poslanikovo srce, te da ga može bolje razumjeti i lakše zapamtiti.
Kâfirler şöyle dediler: "Bu Kur'an Rasûlullah'a, bir defada indirilseydi ve kendisine aralıklı olarak indirilmeseydi ya!" dediler. Hâlbuki -Ey Resul!- Biz Kur'an'ı senin kalbine sebat vermek için böyle indirdik. Anlamanı ve ezberlemeni kolaylaştırmak için parça parça ve kısım kısım indirdik.
32- Kâfirler:“Kur’ân ona toptan, bir defada indirilmeli değil miydi?” dediler. Biz, onunla kalbine sebat verelim diye böyle yaptık ve onu ağır ağır okuduk.
33- Onlar, sana bir misal getirdikleri her seferinde biz (ona karşılık) sana hakkı ve en güzel açıklamayı getiririz.
32. Bu da kâfirlerin nefislerinin kendilerine telkin etmiş olduğu tekliflerinden birisidir. Onlar dediler ki:“Kur’ân ona” önceki kitapların indirildiği gibi “toptan, bir defada indirilmeli değil miydi?” Yani “Kur’ân’ın bu dediğimiz şekilde inişindeki sakınca nedir? Hatta bu şekilde indirilmesi daha mükemmel, daha güzeldir.” Bundan dolayı Yüce Allah şöyle buyurmaktadır: “Biz onunla kalbine sebat verelim diye böyle yaptık.” Biz Kur’ân-ı Kerîm’i bu şekilde kısım kısım indirdik. Çünkü Kur’ân’dan bir bölüm nazil oldukça senin huzurun ve sebatın daha da artar. Özellikle de tedirgin edici sebepler varken Kur’ân-ı Kerîm’in gerektikçe nazil olmasının çok büyük bir etkisi olur ve kalbe pek büyük ölçüde sebat verir. Hiç şüphesiz ki bu etki ve sebat, bundan önce o buyruğun nazil olup da o sebebin meydana gelmesi esnasında hatırlanmasından daha ileri derecede etkilidir. “Ve onu ağır ağır okuduk.” Biz, o Kur’ân-ı Kerîm’i zaman içerisinde, ara ara indirdik ve onu sana kısım kısım bellettik. Bütün bunlar, Yüce Allah’ın, Kitabı Kur’ân-ı Kerîm’e ve Rasûlü Muhammed sallallahu aleyli ve sellem’e ne kadar itina gösterdiğinin delilidir. Çünkü Yüce Allah Kitabını, Allah Rasûlünün durumuna ve dini maslahatlarına uygun olarak indirmiştir. Bundan dolayı da şöyle buyurmaktadır:
33. “Onlar sana” kendisi ile hakka karşı çıkmak ve senin peygamberliğini reddetmek amacıyla “bir misal getirdikleri her seferinde biz (ona karşılık) sana hakkı ve en güzel açıklamayı getiririz.” Yani biz, sana manalarında hakkı, lafızlarında da tam bir beyanı içeren Kur’ân’ı indirdik ki onun bütün manaları haktır ve doğrudur. Herhangi bir batıl ya da şüphe hiçbir şekilde söz konusu değildir. Onun lafızları ve varlıkları beyanı en açık lafızlar, en güzel açıklamalardır. O, gerekli manaları eksiksiz bir şekilde beyan etmektedir.
u âyet-i kerimede şuna delil vardır: Gerek muhaddis, gerek öğretmen, gerekse vaiz olsun, ilme dair konuşan herhangi bir kimsenin, Rabbinin Rasûlünün halini göz önünde bulundurmasını örnek almalıdır. Alimler de aynı şekilde yapmalıdır. Gerektirici herhangi bir olay yahut bir münasebet meydana geldikçe ona uygun Kur’ânî âyetleri ve nebevi hadisleri hatırlatmalı ve ona uygun öğütler vermelidirler. Yine bu buyrukta Kur’ân naslarının pek çoğunun zahir anlamından farklı şekilde yorumlanacağını ve bunların kendilerinden anlaşılan manalardan başka manaları bulunduğunu kabul eden Cehmiye ve benzeri gibi Kur’ân’ın tefsirinde olmadık yollara başvuranların bu kanaatleri reddedilmektedir. Zira onların bu iddialarına göre Kur’ân-ı Kerîm’in getirdiği açıklama, başkalarının açıklamasından daha güzel olmaz. Çünkü onların bozuk iddialarına göre en güzel açıklama, kendilerinin Kur’ân’ın anlamları alabildiğine tahrif ettikleri açıklamalardır.
Orang-orang yang kafir kepada Allah berkata, "Mengapa Al-Qur`ān itu tidak diturunkan kepada Rasul sekaligus saja dan tidak diturunkan secara berangsur-angsur?" Kami menurunkannya secara berangsur-angsur supaya Kami perkuat hatimu dengannya -wahai Rasul- dan Kami menurunkannya sedikit demi sedikit agar mudah dibaca dan dipahami.
Nagsabi ang mga tumangging sumampalataya kay Allāh: "Bakit kasi hindi pinababa sa Sugo ang Qur’ān na ito nang iisang ulit at hindi na sana pinababa sa kanya nang magkahiwa-hiwalay?" Nagbaba Kami ng Qur’ān nang gayon, magkahiwa-hiwalay, para sa pagpapatatag sa puso mo, O Sugo, sa pamamagitan ng pagbaba nito nang isang ulit matapos ng isang ulit. Nagpababa Kami nito nang paunti-unti para sa pagpapadali sa pag-intindi nito at pagsasaulo nito.
The Reason why the Qur'an was revealed in Stages, the Refutation of the Disbelievers, and their Evil
Allah tells us about the many objections raised by the disbelievers, their stubbornness, and how they spoke of things which were none of their concern. They said:
لَوْلاَ نُزِّلَ عَلَيْهِ الْقُرْءَانُ جُمْلَةً وَحِدَةً
("Why is not the Qur'an revealed to him all at once") meaning, why was this Qur'an, which was revealed to him, not sent down all at one time, as the previous Books, the Tawrah, Injil, Zabur and other Divine Books Allah answered them, telling them that it was revealed in stages over twenty-three years, according to events and circumstances, and whatever rulings were needed, in order to strengthen the hearts of the believers, as He says:
وَقُرْءانًا فَرَقْنَاهُ
(And (it is) a Qur'an which We have divided (into parts)...) (17:106). Allah says:
لِنُثَبِّتَ بِهِ فُؤَادَكَ وَرَتَّلْنَاهُ تَرْتِيلاً
(that We may strengthen your heart thereby. And We have revealed it to you gradually, in stages.) Qatadah said it means: "We have explained it." `Abdur-Rahman bin Zayd bin Aslam said it means: "We have given its interpretation."
وَلاَ يَأْتُونَكَ بِمَثَلٍ
(And no example or similitude do they bring,) This means no arguments or doubts,
إِلاَّ جِئْنَـكَ بِالْحَقِّ وَأَحْسَنَ تَفْسِيراً
(but We reveal to you the truth, and the better explanation thereof.) They do not say anything in an attempt to oppose the truth, but We respond to them with the truth of that same matter, more clearly and more eloquently than anything they say. Abu `Abdur-Rahman An-Nasa'i recorded that Ibn `Abbas said, "The Qur'an was sent down all at once to the first heaven on Laylatul-Qadr (the Night of Power), then it was revealed over twenty years." Allah says:
وَلاَ يَأْتُونَكَ بِمَثَلٍ إِلاَّ جِئْنَـكَ بِالْحَقِّ وَأَحْسَنَ تَفْسِيراً
(And no example or similitude do they bring, but We reveal to you the truth, and the better explanation thereof.) and:
وَقُرْءانًا فَرَقْنَاهُ لِتَقْرَأَهُ عَلَى النَّاسِ عَلَى مُكْثٍ وَنَزَّلْنَـهُ تَنْزِيلاً
(And (it is) a Qur'an which We have divided (into parts), in order that you might recite it to men at intervals. And We have revealed it by stages) (17:106). Then Allah tells us about the terrible state of the disbelievers when they are raised on the Day of Resurrection and gathered into Hell:
الَّذِينَ يُحْشَرُونَ عَلَى وُجُوهِهِمْ إِلَى جَهَنَّمَ أُوْلَـئِكَ شَرٌّ مَّكَاناً وَأَضَلُّ سَبِيلاً
(Those who will be gathered to Hell on their faces, such will be in an evil state, and most astray from the path. ) In the Sahih, it is reported from Anas that a man said, "O Messenger of Allah, how will the disbeliever be gathered on his face on the Day of Resurrection" The Prophet said:
«إِنَّ الَّذِي أَمْشَاهُ عَلَى رِجْلَيْهِ قَادِرٌ أَنْ يُمْشِيَهُ عَلَى وَجْهِهِ يَوْمَ الْقِيَامَة»
(The One Who caused him to walk on his two feet is able to make him walk on his face on the Day of Resurrection.)
Commentary
The sequence of objections by the infidels and polytheists and their answers, which had started in the beginning of the Surah, is continuing. Here in this verse the objection as to why the Qur'an was revealed gradually bit by bit and not in one go is answered. The wisdom behind gradual revelation of the Qur'an as explained in the verse is that it was to keep the heart of the Holy Prophet ﷺ firm and strong. By gradual revelation the Holy Prophet's ﷺ heart was made strong in the following manner:
1. It was made easy for him to remember the Qur'an by heart. If the whole Book was revealed in one go, its remembrance by heart would not have been that easy. Remembrance of the Qur'an by heart expelled all worries from his heart.
2. Whenever an objection was raised by the infidels or a maltreatment was perpetrated, a verse would reveal to give him fortitude. In case the entire Qur’ an was revealed in one piece and the fortitude for the special occasion had also been mentioned in it, its search in the Book would have been painstaking. Moreover, it would have been uncertain whether or not the attention of the Holy Prophet ﷺ would be drawn to the particular verse.
3. Instant response by way of revelation to answer awkward questions was by itself the confirmation of Allah Ta’ ala's support which is the biggest source of strength for the heart. The wisdom of keeping the heart strong is not dependent on gradual revelations alone. Other factors in this regard are mentioned in the following verse of Surah Bani Isra'il وَقُرْاٰنًا فَرَقْنٰهُ لِتَقْرَاَهٗ عَلَي النَّاسِ عَلٰي مُكْثٍ (And We have divided the Qur'an in portion, so that you may recite it to the people gradually - 17:106). (Bayan ul-Qur’ an)
Los incrédulos dicen: “¿Por qué no le ha sido enviado el Corán de una sola vez en lugar de en pequeñas partes?” Envié el Corán poco a poco para fortalecer tu corazón, Mensajero, te lo fui revelando poco a poco para que te resultara más fácil entenderlo y memorizarlo.
-Ey Resul!- Müşriklerin sana önerip getirdiklerinden hiçbir misal yoktur ki, biz onun karşılığında sana sabit olan hak ve en güzel açıklamayı getirmiş olmayalım.
Mensajero, los idólatras no te presentan ningún argumento que ellos propongan, sino que Yo te traigo respuestas firmes y verdaderas, y que están bien explicadas.
Ô Messager, les polythéistes ne te suggèrent pas ce qu’ils te suggèrent sans que Nous leur apportions une réponse pertinente et ferme à leurs suggestions, et Nous t’apportons ce qui est encore plus détaillé que cela.
Commentary
Verse no. 33 supports and accentuates the explanation given above for the wisdom in the gradual revelation of Qur'an in as much as it promises Allah's support in any situation of awkward questions asked by the infidel.
Hindi nagdadala sa iyo, O Sugo, ang mga tagapagtambal ng isang paghahalintulad kabilang sa iminumungkahi nila malibang naghatid Kami sa iyo ng totoong sagot na pinagtibay at naghatid Kami sa iyo ng isang higit na maganda sa paglilinaw.
Và không một hình ảnh thí dụ nào mang đến hỏi Ngươi - hỡi Thiên Sứ - từ nhóm đa thần mà không được TA giúp Ngươi trả lời cặn kẻ, chính xác từng chi tiết và TA đã giúp Ngươi trình bày rõ ràng nhất.
Tidaklah orang-orang musyrik itu datang kepadamu -wahai Rasul- dengan membawa usulan yang mereka katakan, melainkan Kami datangkan kepadamu suatu jawaban yang benar lagi tegas dan yang paling baik penjelasannya.
Questi idolatri non ti presentano – o Messaggero – una proposta senza che noi presentiamo una risposta vera e definitiva, e un chiarimento migliore.
Poslaniče, nijedan ti prigovor mnogobošci neće uputiti niti će ti ijedan dokaz donijeti, a da te Sveznajući Allah neće uputiti kako ćeš im dati ispravan, ljepši i istinitiji odgovor.
The idolaters do not bring to you - O Messenger - any point that they propose except that I bring to you the true and firm response to it and I bring to you something that is better explained.
Kıyamet gününde sürülüp yüzüstü cehenneme sürüklenenler; işte onlar yeri en kötü olanlardır. Çünkü mekânları cehennemdir ve gittikleri yol haktan en uzak yoldur. Çünkü yolları, küfür ve sapıklık yoludur.
"Orang-orang yang dihimpunkan ke Neraka Jahanam dengan diseret di atas mukanya, mereka itulah orang-orang yang paling buruk tempatnya dan paling sesat jalannya." (Al-Furqan: 34).
(34) Allah سبحانه وتعالى mengabarkan tentang keadaan kaum musy-rikin yang mendustakan RasulNya dan (betapa) buruknya tempat akhir mereka, dan bahwa mereka ﴾ يُحۡشَرُونَ عَلَىٰ وُجُوهِهِمۡ ﴿ "akan dihim-punkan dengan diseret di atas mukanya," dalam pemandangan yang paling buruk dan penglihatan yang paling keji; mereka diseret dan digelandang oleh para malaikat azab ﴾ إِلَىٰ جَهَنَّمَ ﴿ "ke Neraka Jahanam" yang penuh dengan semua bentuk azab dan hukuman. ﴾ أُوْلَٰٓئِكَ ﴿ "Mereka itulah," orang-orang yang sedemikian keadaannya itu ada-lah ﴾ شَرّٞ مَّكَانٗا ﴿ "orang-orang yang paling buruk tempatnya," daripada orang yang beriman kepada Allah dan membenarkan RasulNya, ﴾ وَأَضَلُّ سَبِيلٗا ﴿ "dan paling sesat jalannya." Ini termasuk dalam kategori menggunakan af`al tafdhil (superlatif) pada kalimat yang pada bagian lain tidak ada sesuatu pun darinya. Sebab, sesungguhnya orang-orang Mukmin itu terbaik tempat tinggal dan tempat per-istirahatannya, dan mereka di dunia telah menelusuri petunjuk jalan yang lurus, sedangkan di akhirat dapat mencapai surga, negeri kenikmatan.
34- Yüzleri üzere cehenneme sürülüp toplanacak olanlar var ya işte onlar, yerleri daha kötü ve yolları daha sapık olanlardır.
34. Allah, burada Rasûlünü yalanlayan müşriklerin halini ve onların akibetlerini bize haber vermektedir. Onlar:“Yüzleri üzere” en çirkin görünümde, en korkunç şekilde, azap melekleri tarafından yüzleri üzerinde sürükleneceklerdir. Her türlü azap ve cezayı içeren “cehenneme toplanacak olanlar; işte onlar” bu halde bulunanlar Allah’a iman edip Peygamberlerini tasdik edenlere göre “yerleri daha kötü ve yolları daha sapık olanlardır.” Buradaki “daha kötü” ve “daha sapık” ifadeleri, kıyaslama amacı taşımamaktadır (en kötü ve en sapık anlamındadır). Çünkü mü’minlerin kalacakları yer de yerleşecekleri yer de güzeldir, hiçbir kötülük içermemektedir. Yol olarak da onlar, dünya hayatında Sırat-ı Müstakime, âhirette de nimet dolu cennetlere ulaştıran en doğru yolu bulmuş kimselerdir.
Oni koji će prema džehennemskoj vatri biti naglavačke vučeni, to su ljudi s najgorim položajem, tim gore jer će biti stanovnici u Vatri i jer su najdalje od istine, a kročili su putem nevjerstva i zablude.
Coloro che verranno condotti, nel Giorno del Giudizio, trascinati sui loro volti, verso l'Inferno: costoro avranno un'infausta dimora, perché la loro dimora sarà l'Inferno e la strada più lontana dalla Verità, ovvero la strada della miscredenza e della perdizione.
Orang-orang yang pada hari Kiamat kelak dihimpun dan digiring ke neraka Jahanam dengan diseret wajah mereka, mereka itulah orang yang paling buruk tempatnya karena tempat mereka adalah Jahanam dan paling sesat jalannya dari kebenaran karena jalan yang mereka tempuh adalah jalan kekafiran dan kesesatan.
Ang mga aakayin sa Araw ng Pagbangon habang mga kinakaladkad [na nakasubsob] sa mga mukha nila patungo sa Impiyerno, ang mga iyon ay higit na masama sa lugar dahil ang lugar nila ay Impiyerno at higit na malayo sa daan sa katotohanan dahil ang daan nila ay ang daan ng kawalang-pananampalataya at pagkaligaw.
When the Quran was revealed, it was not revealed all at once, but part by part over a period of 23 years. Those who denied the truth made this an excuse to say that this was a man-made book and not the book of God, because it would not have been difficult for God to prepare the whole book at one time. It was clarified that the Quran was not simply the work of any author. It was a divine proclamation of the Truth. One of the strategies of preaching God’s will is that it is presented to people gradually, so that it progressively takes root in society. Every objection against such activity—which is based on perfect Truth—is a false one. Whenever such an objection is raised, but then is properly clarified, the authenticity of the preacher’s call is reinforced; it is never in doubt at any stage.
Quienes sean arrastrados hacia el Infierno sobre sus rostros serán quienes tengan el peor destino, porque su lugar será el Infierno y están en el peor camino, porque será el de la incredulidad y el extravío.
Those who will be driven on the Day of Judgment being dragged on their faces to Hell. Such people are in the worst place because their place will be Hell and they are on the worst path because their path is the path of disbelief and deviation.
Ceux qui seront traînés sur leurs visages vers l’Enfer le Jour de la Résurrection seront ceux dont la situation sera la plus déplorable, puisque leur demeure sera l’Enfer, et ils auront été les plus éloignés de la vérité, puisqu’ils ont emprunté la voie de la mécréance et de l’égarement.
Vào Ngày Tận Thế, có những kẻ bị kéo úp mặt quẳng vào Hỏa Ngục, đó là nơi ở tồi tệ nhất, chỉ vì chúng đã rời xa Chân Lý bởi con đường của chúng là con đường của sự vô đức tin và lầm lạc.
"Dan sesungguhnya Kami telah memberikan al-Kitab (Taurat) kepada Musa, dan Kami telah menjadikan Harun saudaranya, me-nyertainya sebagai wazir (pembantu). Kemudian Kami berfirman kepada keduanya, 'Pergilah kamu berdua kepada kaum yang men-dustakan ayat-ayat Kami.' Maka Kami binasakan mereka sehan-cur-hancurnya. Dan kaum Nuh tatkala mereka mendustakan rasul-rasul, Kami tenggelamkan mereka dan Kami jadikan mereka itu pelajaran bagi manusia. Dan Kami telah menyediakan bagi orang-orang zhalim azab yang pedih; dan (Kami binasakan) kaum 'Ad dan Tsamud dan penduduk Rass, dan banyak (lagi) generasi-gene-rasi di antara kaum-kaum tersebut. Dan Kami jadikan bagi ma-sing-masing mereka tamsil ibarat; dan masing-masing mereka itu benar-benar telah Kami binasakan dengan sehancur-hancurnya. Dan sesungguhnya mereka (kaum musyrik Makkah) telah melalui sebuah negeri (Sodom) yang (dulu) dihujani dengan hujan yang sejelek-jeleknya (hujan batu). Maka apakah mereka tidak menyak-sikan runtuhan itu; bahkan mereka itu tidak mengharapkan akan kebangkitan." (Al-Furqan: 35-40).
(35-40) Allah سبحانه وتعالى mengisyaratkan kepada kisah-kisah ini, dan Dia telah menguraikannya di dalam ayat-ayat yang lain, untuk mengingatkan orang-orang yang diajak bicara (Mukhathabin) supaya waspada diri dari tenggelam dalam mendustakan Rasul mereka, sehingga mereka bisa tertimpa azab sebagaimana yang telah menimpa umat-umat yang telah berlalu yang dekat dengan masa sebelum mereka, sedangkan mereka sendiri mengetahui cerita umat-umat tersebut karena sangat terkenal dan populer di kalangan me-reka. Di antara mereka ada yang telah melihat jejak-jejak (artefak) mereka dengan mata kepala, seperti kaum Nabi Shaleh di al-Hijr, dan seperti negeri yang diguyur dengan hujan buruk berupa batu sijjil; mereka melaluinya di pagi dan malam hari saat bepergian jauh. Sebab umat-umat tersebut tidaklah lebih jahat daripada mereka, dan para rasul mereka pun tidaklah lebih baik daripada Rasul kaum musyrikin itu;
﴾ أَكُفَّارُكُمۡ خَيۡرٞ مِّنۡ أُوْلَٰٓئِكُمۡ أَمۡ لَكُم بَرَآءَةٞ فِي ٱلزُّبُرِ 43 ﴿
"Apakah orang-orang kafirmu (hai kaum musyrikin) lebih baik dari-pada mereka itu, atau apakah kamu telah mempunyai jaminan kebebasan (dari azab) dalam Kitab-kitab yang dahulu?" (Al-Qamar: 43).
Akan tetapi yang telah menghalangi mereka untuk beriman, meskipun mereka telah menyaksikan tanda-tanda, adalah bahwa mereka tidak mengharapkan kebangkitan dan kehidupan kembali setelah mati. Mereka sama sekali tidak mengharapkan perjumpaan dengan Rabb mereka, dan mereka tidak takut kepada ancaman-Nya. Maka dari itu mereka terus dalam sikap menentang. Sebab, jika tidak, maka sesungguhnya bukti-bukti telah sampai kepada mereka hingga tidak ada keraguan, tidak ada syubhat, tidak ada suatu kerancuan dan tidak ada kebimbangan.
Talaga ngang nagbigay Kami kay Moises ng Torah at nagtalaga Kami kasama sa kanya ng kapatid niyang si Aaron bilang sugo upang sa kanya ay maging isang tagatulong.
I gave Moses the Torah and appointed his brother, Aaron, as a Messenger to help him.
Và chắc chắn TA đã ban cho Musa Kinh Tawrah và bổ nhiệm thêm cho Y người anh (em) trai Harun với vai trò hỗ trợ, phò tá.
Frightening the Idolators of Quraysh
Allah threatens the idolators who denied and opposed His Messenger Muhammad ﷺ and He warns them of the punishment and painful torment He sent upon the previous nations who rejected their Messengers. Allah begins by mentioning Musa, upon him be peace, whom He sent along with his brother Harun as a helper -- i.e., as another Prophet who helped and supported him -- but Fir`awn and his chiefs denied them both:
دَمَّرَ اللَّهُ عَلَيْهِمْ وَلِلْكَـفِرِينَ أَمْثَـلُهَا
(Allah destroyed them completely, and similar (awaits) the disbelievers) (47:10). And when the people of Nuh denied him, Allah destroyed them likewise, for whoever denies one Messenger denies all the Messengers, because there is no difference between one Messenger and another. If it had so happened that Allah had sent all His Messengers to them, they would have denied them all. Allah says:
وَقَوْمَ نُوحٍ لَّمَّا كَذَّبُواْ الرُّسُلَ
(And Nuh's people, when they denied the Messengers,) although Allah sent only Nuh to them, and he stayed among them for 950 years, calling them to Allah and warning them of His punishment,
وَمَآ ءَامَنَ مَعَهُ إِلاَّ قَلِيلٌ
(And none believed with him, except a few) (11:40). For this reason Allah drowned them all and left no one among the sons of Adam alive on earth apart from those who boarded the boat,
وَجَعَلْنَـهُمْ لِلنَّاسِ ءَايَةً
(and We made them a sign for mankind.) meaning a lesson to be learned. This is like the Ayah,
إِنَّا لَمَّا طَغَا الْمَآءُ حَمَلْنَـكُمْ فِى الْجَارِيَةِ - لِنَجْعَلَهَا لَكُمْ تَذْكِرَةً وَتَعِيَهَآ أُذُنٌ وَعِيَةٌ
(Verily, when the water rose beyond its limits, We carried you in the boat. That We might make it a remembrance for you, and the keen ear may understand it) (69:11-12), which means: `We left for you ships that you ride upon to travel across the depths of the seas, so that you may remember the blessing of Allah towards you when He saved you from drowning, and made you the descendants of those who believed in Allah and followed His commandments.'
وَعَاداً وَثَمُودَاْ وَأَصْحَـبَ الرَّسِّ
(And (also) `Ad and Thamud, and the Dwellers of Ar-Rass,) We have already discussed their story, which is referred to in more than one Surah, such as Surat Al-A`raf, and there is no need to repeat it here. As for the Dwellers of Ar-Rass, Ibn Jurayj narrated from Ibn `Abbas about the Dwellers of Ar-Rass that they were the people of one of the villages of Thamud. Ath-Thawri narrated from Abu Bukayr from `Ikrimah that Ar-Rass was a well where they buried (Rassu) their Prophet.
وَقُرُوناً بَيْنَ ذَلِكَ كَثِيراً
(and many generations in between. ) means nations, many more than have been mentioned here, whom We destroyed. Allah said:
وَكُلاًّ ضَرَبْنَا لَهُ الاٌّمْثَالَ
(And for each We put forward examples,) meaning, `We showed them the proof and gave them clear evidence,' as Qatadah said, "They had no excuse."
وَكُلاًّ تَبَّرْنَا تَتْبِيراً
(and each (of them) We brought to utter ruin.) means, `We destroyed them completely.' This is like the Ayah,
وَكَمْ أَهْلَكْنَا مِنَ الْقُرُونِ مِن بَعْدِ نُوحٍ
(And how many generations (Qurun) have We destroyed after Nuh!) (17:17). "Generations" (Qurun) here refers to nations among mankind. This is like the Ayah,
ثُمَّ أَنشَأْنَا مِن بَعْدِهِمْ قُرُوناً ءَاخَرِينَ
(Then, after them, We created other generations (Qurun).) (23:42) Some defined a generation as being 120 years, or it was said that a generation was one hundred years, or eighty, or forty, etc. The most correct view is that a generation refers to nations who are one another's contemporaries, living at the same time. When they go and others succeed them, this is another generation, as it was recorded in the Two Sahihs:
«خَيْرُ الْقُرُونِ قَرْنِي، ثُمَّ الَّذِينَ يَلُونَهُمْ،ثُمَّ الَّذِينَ يَلُونَهُم»
(The best of generations is my generation, then the one that follows it, then the one that follows that.)
وَلَقَدْ أَتَوْا عَلَى الْقَرْيَةِ الَّتِى أُمْطِرَتْ مَطَرَ السَّوْءِ
(And indeed they have passed by the town on which was rained the evil rain.) refers to the town of the people of Lut, which was called Sodom, and the way in which Allah dealt with it, when He destroyed it by turning it upside down and by sending upon it the rain of stones of baked clay, as Allah says:
وَأَمْطَرْنَا عَلَيْهِم مَّطَراً فَسَآءَ مَطَرُ الْمُنذَرِينَ
(And We rained on them a rain. And how evil was the rain of those who had been warned!) (26:173),
وَإِنَّكُمْ لَّتَمُرُّونَ عَلَيْهِمْ مُّصْبِحِينَ - وَبِالَّيْلِ أَفَلاَ تَعْقِلُونَ
(Verily, you pass by them in the morning. And at night; will you not then reflect) (37:137-138),
وَإِنَّهَا لَبِسَبِيلٍ مُّقِيمٍ
(And verily, they were right on the highroad.) (15:76),
وَإِنَّهُمَا لَبِإِمَامٍ مُّبِينٍ
(They are both on an open highway, plain to see) (15:79). Allah says:
أَفَلَمْ يَكُونُواْ يَرَوْنَهَا
(Did they not then see it) meaning, so that they might learn a lesson from what happened to its inhabitants of punishment for denying the Messenger and going against the commands of Allah.
بَلْ كَانُواْ لاَ يَرْجُونَ نُشُوراً
(Nay! But they used not to expect any resurrection.) means, the disbelievers who passed by it did not learn any lesson, because they did not expect any resurrection, i.e., on the Day of Judgement.
Sesungguhnya Kami telah memberikan Kitab Taurat kepada Musa dan Kami telah menjadikan saudaranya, Harun sebagai seorang rasul pula agar menyertai dia sebagai pembantunya.
Le dimos a Moisés u la Torá y designamos a su hermano Aarón como Mensajero para que lo ayudara.
35- Andolsun ki biz Mûsâ’ya Kitabı verdik. Onunla beraber kardeşi Hârûn’u da (ona) yardımcı yaptık.
36- (İkisine:)“Âyetlerimizi yalanlayan o kavme gidin” dedik. Sonunda onları tümden helâk ettik.
37- Nûh kavmini de peygamberleri yalanlayınca suda boğduk ve onları insanlar için bir ibret kıldık. Biz zalimler için can yakıcı bir azap hazırlamışızdır.
38- Âd, Semûd, Ashab-ı Res ve bunlar arsında daha çok kavimleri (de helâk ettik).
39- Her birine misaller verdik ve hepsini tümüyle helâk ettik.
40- Andolsun ki bunlar feci bir yağmura tutulan o şehre uğradılar. Peki, orayı görmediler mi? Elbette (gördüler; ama) onlar, dirilmeyi ummamaktadırlar.
35-40. Yüce Allah, daha önce başka âyet-i kerimelerde genişce açıklamış olduğu birtakım kıssalara burada kısaca işaret etmektedir. Bu yolla peygamberlerini yalanlamaya devam eden muhatapları sakındırmak ve böylelikle geçmiş bu ümmetlere isabet eden azabın onlara da isabet etmesine karşı onları uyarmaktadır. Çünkü bu ümmetler, onlara yakın yerlerde idiler. Onların kıssalarını yaygınlığı ve onlar hakkında meşhur olan bilgilerden biliyorlardı. Nitkeim bu kavimlerin kimilerinden geriye kalanları gözleriyle görmekteydiler. Hicr’de Salih kavminin kalıntıları, pişirilmiş çamurdan taşlarla feci bir yağmura tutulan (Lut kavminin) şehri vb. gibi. Bunların yanından yolculuklarında geceleyin de gündüzün de geçip giderlerdi. İşte o ümmetler bunlardan daha kötü olmadıkları gibi onlara gönderilen rasûller de bunlara gönderilen rasûlden daha üstün değildi:“Sizin kâfirleriniz bunlardan hayırlı mıdır? Yoksa kitaplarda sizin için bir beraat mı var?”(el-Kamer 54/43) Fakat bunları, gördükleri o kadar âyet ve delillere rağmen iman etmekten alıkoyan şey, onların öldükten sonra diriltileceklerini ümit etmeyişleridir. Rablerine kavuşacaklarını ummuyorlar, O’nun ibretli cezasından korkmuyorlardı. Bundan dolayı da inatları devam edip gitti. Yoksa bunlara da en ufak bir şüphe, tereddüt, açıklanamayacak bir durum, şüpheyi gerektirecek bir hal kalmayacak şekilde âyetler ve belgeler gönderilmişti.
Nous avons révélé la Torah à Moïse et Nous avons fait de son frère Aaron un messager afin qu’il l’assiste dans sa mission.
Svevišnji Allah dao je Musau, alejhis-selam, Tevrat i učinio je da mu brat Harun bude pomoćnik u pozivanju u vjeru.
Musa'ya Tevrat'ı verdik ve ona yardımcı olması için kardeşi Harun'u onunla beraber resul kıldık.
Concedemmo a Mūsā la Torāh, e rendemmo suo fratello Hārūn un messaggero, in modo che gli fosse di aiuto.
Y les dijimos: “Vayan ambos al Faraón y a su pueblo, que negaron Nuestros signos”. Entonces cumplieron nuestras instrucciones y fueron a ellos, y los invitaron a la Unicidad de Al-lah, pero ellos los rechazaron y a causa de su rechazo los destruí completamente.
الَّذِينَ كَذَّبُوا بِآيَاتِنَا (who have rejected Our signs - 25:36). Here it is described that the people of Pharaoh had denied Allah's verses. It is to be noted that by that time Torah was not revealed to Sayyidna Musa (علیہ السلام) . Therefore it cannot be Torah which was denied. Hence it is either the proofs of the Oneness of Allah, which can be understood by any one according to his mental level, or the traditions of the past prophets which are passed on through generations, no matter in what little detail, are referred here as rejection of His message. The same thing is referred in Qur'an as well وَلَقَدْ جَاءَكُمْ يُوسُفُ مِن قَبْلُ بِالْبَيِّنَاتِ (Joseph brought you the clear signs before - 40:34). It mentions about the teachings of the earlier prophets, which had also reached them. (Bayan ul-Quran)
TA bảo với hai anh em Y: Hai Ngươi đi đến gặp Fir-'awn và dân chúng của hắn, những kẻ mà chúng đã phủ nhận những dấu hiệu của TA. Cả hai hãy thi hành mệnh lệnh. Thế là cả hai đến gặp chúng và mời gọi chúng đến với Tawhid (độc tôn) Allah nhưng chúng đã phủ nhận hai anh em của Y, thế là chúng bị TA tiêu diệt bằng một sự tiêu diệt khủng khiếp.
Kaya nagsabi Kami sa kanilang dalawa: "Pumunta kayong dalawa kay Paraon at sa mga tao niyang nagpasinungaling sa mga tanda Namin." Kaya sumunod silang dalawa sa utos Namin. Pumunta silang dalawa sa kanila at nag-anyaya silang dalawa sa kanila tungo sa paniniwala sa kaisahan ni Allāh, ngunit nagpasinungaling sila sa kanilang dalawa kaya nagpahamak Kami sa kanila nang isang pagpapahamak na matindi.
Kemudian Kami berfirman kepada keduanya, "Pergilah kalian berdua kepada Firaun dan kaumnya yang mendustakan ayat-ayat Kami.” Mereka berdua pun melaksanakan perintah Kami. Keduanya mendatangi mereka lalu mengajak mereka agar mengesakan Allah, namun ternyata mereka mendustakan keduanya sehingga Kami pun membinasakan mereka dengan kebinasaan yang dahsyat.
So I said to them: Go, both of you, to Pharaoh and his people who denied My signs. So they fulfilled our instruction and went to them and invited them to Allah’s Oneness, but they denied them and I then destroyed them completely on account of their denial.
Nous leur dîmes: Rendez-vous auprès de Pharaon et de son peuple qui ont démenti Nos signes. Ils obéirent à Notre ordre et se sont rendus auprès d’eux afin de les appeler à adorer Allah. Seulement, ils les démentirent et Nous les avons alors brutalement anéantis.
Dicemmo loro: "Andate dal Faraone e dalla sua gente, che ha rinnegato le Nostre rivelazioni". Dunque obbedirono al Nostro ordine e andarono da loro e li invitarono all'Unicità di Allah, e li smentirono, e noi li distruggemmo completamente.
Naredio im je Uzvišeni Allah da pođu faraonu i narodu njegovu, koji su poricali istinu i negirali sve očigledne dokaze da je Allah jedini Stvoritelj i da se isključivo Njemu smije robovati. Musa i Harun izvršili su tu Našu zapovijed i pošli faraonu i njegovim sunarodnicima. Međutim, oni su porekli njihovo poslanstvo, te ih je Gospodar teškom kaznom uništio.
O ikisine şöyle buyurduk: "Bizim ayetlerimizi yalanlayan Firavun ve kavmine gidin." Musa ve kardeşi onlara emrettiğimiz emre uyarak, Firavun ve kavmine gittiler ve onları Allah'ı birlemeye davet ettiler. Onlar ise Musa ve Harun'u yalanladılar ve sonunda onları şiddetli bir şekilde helak ettik.
Nûh -aleyhisselam-'ın kavmi resulleri yalanlayınca onları suda boğduk. Zalimleri yok etmemizi onları köklerinden yok ederek bitirme kudretimize delil kıldık. Kıyamet gününde zalimler için acıklı bir azap hazırladık.
Demikian pula kaum Nuh tatkala mereka mendustakan para rasul karena mendustakan Nabi Nuh -'alaihissalām- maka Kami pun tenggelamkan mereka ke dalam lautan dan Kami jadikan kisah kebinasaan mereka itu sebagai bukti bagi manusia tentang kekuasaan Kami dalam membinasakan orang-orang yang berbuat zalim. Kami juga telah menyediakan azab yang pedih bagi orang-orang zalim pada hari Kiamat.
Ang mga tao ni Noe, noong nagpasinungaling sila sa mga sugo sa pamamagitan ng pagpapasinungaling nila kay Noe – sumakanya ang pagbati ng kapayapaan, ay ipinahamak Namin sa pamamagitan ng paglunod sa dagat. Ginawa Namin ang pagpapahamak sa kanila bilang katunayan sa kakayahan Namin sa paglipol sa mga tagalabag sa katarungan. Naghanda Kami para sa mga tagalabag sa katarungan sa Araw ng Pagbangon ng isang pagdurusang nakasasakit.
Và dân chúng của Nuh đã mang tội bác bỏ sứ mạng của tất cả Thiên Sứ chỉ vì chúng đã bác bỏ sứ mạng của Nuh, chúng đã bị TA nhấn chìm trong biển, việc trừng phạt chúng là bằng chứng về năng lực của TA đối với đám người bất công và TA cũng đã chuẩn bị sẵn cho đám người bất công một hình phạt đau đớn trong Ngày Tận Thế.
También recuerda al pueblo de Noé: cuando rechazaron a los mensajeros rechazando a Noé u, los destruimos ahogándolos e hicimos de su destrucción una señal de Nuestro Poder para los hombres. Hemos preparado un castigo doloroso en el Día del Juicio para los inicuos.
Commentary
In the above verses it is mentioned that it had been the common practice of the people through the ages to rebuff the prophets and the message they had brought. In order to give weight to this assertion a few of the well known prophets are mentioned who were rejected by their people and then they were subjected to Allah's wrath and were annihilated completely. By drawing a parallel with the past generations it is elucidated that the pagans of Makkah would not listen to any reason as they were no better than the animals or even worse than that.
It is stated about the people of Sayyidna Nuh (علیہ السلام) that they had rejected the prophets, although they had neither seen the past prophets nor had they rejected them. at is actually meant here is that while denying Sayyidna Nuh (علیہ السلام) they had by implication rejected all the prophets, because the principals of religion expounded by all prophets are essentially the same. Hence rejection of one prophet is tantamount to rejection of all.
أَصْحَابَ الرَّسِّ (People of Rass - 25:38). In Arabic رَس (Rass) means unlined well. Neither Qur'an nor any authentic tradition describes these people in any detail. Whatever information is available about them is through Israelite traditions, which differ from one another. It is more likely that the remaining people of Thamud had settled down near a well. It is not mentioned in the Qur'an or any tradition as to how they were tormented. (Bayan u1-Qur'an)
E il popolo di Nūħ, quando smentì i messaggeri accusando Nūħ, pace a lui, di menzogna, li distruggemmo facendoli annegare in mare, e rendemmo la loro distruzione un segno della nostra capacità di sradicare gli ingiusti. Abbiamo preparato per gli ingiusti, nel Giorno della Resurrezione, una punizione dolorosa.
Le peuple de Noé, Nous l’avons anéanti en le noyant dans la mer lorsqu’il démentit Noé puis Nous avons fait de leur anéantissement la preuve de Notre pouvoir à détruire les injustes à qui Nous réservons un châtiment douloureux le Jour de la Résurrection
The people of Noah, too: when they rejected the Messengers by rejecting Noah (peace be upon him), I destroyed them by drowning them in the ocean, and I made their destruction a sign of My Power to eliminate the wrongdoers. I have prepared a painful punishment on the Day of Judgment for the wrongdoers.
Nuhov je, alejhis-selam, narod Allah, džellešanuhu, također uništio, pošto su poslanike u laž utjerivali – rečeno je da su proglašavali lažnim sve poslanike zato što su poricali Nuha – i učinio ih je poukom onima koji umiju pouku izvući, a njihovim uništenjem pokazao je da je u stanju potpuno uništi silnike. Njima i svim drugim nevjernicima Svevišnji Allah pripravio je bolnu patnju na Sudnjem danu.
Hûd'un kavmi Âd'ı, Salih'in kavmi Semûd'u, kuyu sahiplerini ve bu üçünün arasında daha birçok nesilleri de (şirklerinden ötürü) helak ettik.
E distruggemmo A'ad, il popolo di Hūd, Thamūd e il popolo di Sāleħ, e distruggemmo la gente del pozzo, e distruggemmo molti altri popoli oltre questi tre menzionati.
Nous avons aussi anéanti le peuple de Hûd, les Tahmûd, qui étaient le peuple de Şâliħ, les gens du puits et de nombreux autres peuples appartenant à des époques intermédiaires.
I Ad, Hudov narod, i Semud, Salihov narod, te stanovnike u okolini bunara er-Ressa – sve ih je Svemogući Allah uništio, kao što je uništio i mnoge druge narode koji su u međuvremenu živjeli.
Và TA cũng đã tiêu diệt người dân 'Ad của Hud, người dân Thamud của Saleh, người dân Al-Bi'r và TA cũng đã tiêu diệt biết bao cộng đồng giữa ba nhóm người đó.
Nagpahamak Kami sa `Ād, na mga kababayan ni Hūd, at Thamūd, na mga kababayan ni Ṣāliḥ. Nagpahamak Kami sa mga kasamahan ng balon. Nagpahamak Kami sa maraming kalipunan sa pagitan ng tatlong ito.
Kami juga telah membinasakan penduduk 'Ād yang merupakan kaum Nabi Hud, penduduk Ṡamūd yang merupakan kaum Nabi Saleh, kaum pemilik sumur (penduduk Rass), serta Kami juga telah membinasakan banyak umat yang hidup di antara ketiga kaum tersebut.
También aniquilamos al pueblo de ‘Ad al que les enviamos a Hud, y al pueblo de Zamud al que les enviamos a Sálih. Destruimos a la gente del pozo. Destruimos muchas comunidades.
I also destroyed the Ad, the people of Hud, and the Thamud, the people of Salih. I destroyed the people of the Well and I destroyed many communities between these three.
E chiarimmo a ognuno di questi popoli distrutti il modo in cui vennero distrutti i popoli del passato, e i motivi, in modo che ne prendessero atto; e distruggemmo ognuno di essi con una grande punizione a causa della loro miscredenza e ostinazione.
A svim je tim narodima Plemeniti Allah objelodanio očita znamenja i objasnio im kako je i zbog čega uništio prijašnje narode, da bi pouku uzeli. Sve smo ih zbog nevjerstva i inata na teške muke stavili.
Sa bawat isa sa mga ipinahamak na ito ay naglarawan Kami ng pagpapahamak sa mga kalipunang nauna at ng mga kadahilanan nito upang mapangaralan sila. Sa bawat isa ay nagpahamak Kami nang isang matinding pagpapahamak dahil sa kawalang-pananampalataya nila at pagmamatigas nila.
Setiap kaum yang dibinasakan itu Kami telah sampaikan padanya tentang kebinasaan umat-umat sebelum mereka beserta faktor penyebab kebinasaannya, agar mereka bisa mengambil pelajaran darinya. Namun, mereka semua telah Kami hancurkan dengan sehancur-hancurnya lantaran kekafiran dan pembangkangan mereka.
A cada uno de quienes fueron destruidos les habíamos descrito la destrucción de los incrédulos que les precedieron y las razones de ello para que prestaran atención, y a cada uno de ellos los destruimos completamente por su incredulidad y terquedad.
A chacun de ces peuples, Nous avons rappelé le sort de ceux qui l’ont précédé et les raisons expliquant leur sort afin qu’ils en tirent des leçons. Nous les avons tous brutalement anéantis pour leur mécréance et leur entêtement.
To each of these who were destroyed I had described the destruction of the previous communities and the reasons for it so that they take heed, and each of them I completely destroyed because of their disbelief and stubbornness.
Và tất cả những nhóm người bị tiêu diệt trước đây đều được TA kể lại quá trình tiêu diệt chúng cho các ngươi nghe để các ngươi lấy đó làm bài học, tất cả chúng bị tiêu diệt vì lý do vô đức tin và ngông cuồng.
Helak olanların her birine ibret almaları için kendisinden önce gelen ümmetlerin helak olmalarının sebeplerini anlattık. Küfürleri ve inatlarından ötürü hepsini çok şiddetli bir şekilde yok ettik.
Lorsqu’ils se sont rendus en Syrie, ceux des tiens qui t’ont démenti sont passés près de la cité du peuple de Loth sur laquelle s’est abattue une pluie de pierres en punition pour leur pratique de la turpitude. Au lieu d’en déduire des enseignements, sont-ils passés près de cette cité sans la contempler ? C’est plutôt qu’ils ne croient pas qu’ils seront ressuscités afin de rendre des comptes.
Na putu u Šam radi trgovine, mekkanski nevjernici Kurejšije, tvoji sunarodnici, Poslaniče, prolaze pored naselja u kojem je živio Lutov narod, (tj. pored Sodome), čiji su razvratni stanovnici uništeni kamenjem s neba. Pa ipak mekkanski mnogobošci ne izvlače pouku iz uništenog naselja Sodome. Zar su slijepi da ne vide ovo nasilje? Ne, naprotiv oni čak ne vjeruju u oživljenje poslije smrti.
These rejecters from your people in their travel to the Levant have come by the town of people of Lot on which stones had rained down as a punishment for their immoral behaviour so that they make take heed. Were they blind to this town and did they not see it? No! Instead they do not expect to be raised from the dead and taken to account thereafter.
Kavminden hakkı yalanlayanlar -Şam'a giderlerken- o kötü fiili işlemeleri sebebi ile ceza olarak taş yağmuruna tutulmuş olan o beldeye uğramışlardı. O beldeyi görmemişler miydi? Hayır! Onlar öldükten sonra hesaba çekilecekleri tekrar dirilmeyi düşünmüyorlardı.
Và chắc chắn nhóm người phủ nhận trong quần chúng của Ngươi - khi chúng hướng đến Sham - đi ngang qua ngôi làng của dân chúng Lut đã bị trận mưa đá trừng phạt vì tội lỗi ô nhục để chúng làm bài học, chẳng lẽ chúng đã không nhìn thấy ngôi làng đó sao? Không, thật ra chúng chỉ không tin sẽ được phục sinh để tính sổ sau đó mà thôi.
Estos marginados de entre tu pueblo en su viaje a Siria, han llegado al pueblo de Lot, sobre los que han llovido piedras como castigo por su conducta inmoral, para que presten atención. ¿Estaban ciegos ante este pueblo y no lo vieron? ¡No! Sino que no creen en la resurrección y no esperan ser juzgados.
Talaga ngang pumunta ang mga tagapagpasinungaling kabilang sa mga kababayan mo – sa pagpunta nila sa Sirya – sa pamayanan ng mga kababayan ni Lot, na pinaulanan ng mga bato bilang parusa para roon sa paggawa ng mahalay, upang magsaalang-alang sila. Kaya nabulagan ba sila sa pamayanang ito sapagkat hindi sila dati nakasasaksi niyon? Hindi; bagkus sila noon ay hindi umaasa sa isang pagbubuhay [na muli], na tutuusin sila matapos niyon.
Quando i rinnegatori, tra il tuo popolo, giunsero, nel loro viaggio verso Al-Shāmالشّام , al Villagio del popolo di Lūţ, sul quale facemmo piovere le pietre come punizione per le loro azioni nefande, affinché ne prendessero atto, vennero forse accecati, dinanzi a questo villaggio, così da non poterlo vedere?! No, al contrario! Non credevano che sarebbero stati resuscitati e condotti al Rendiconto.
Sesungguhnya orang-orang yang mendustakanmu dari kalangan kaummu -ketika mereka pergi ke negeri Syam- telah melewati negeri kaum Lut yang dulu dihujani dengan batu sebagai hukuman perbuatan keji mereka, agar mereka (kaum musyrikin itu) bisa mengambil pelajaran darinya. Maka apakah mereka buta terhadap reruntuhan negeri itu sehingga tidak menyaksikannya? Sungguh tidak demikian, tetapi mereka itu tidak mengharapkan datangnya hari kebangkitan yang setelahnya amal perbuatan mereka akan dihisab.
The names of many of the prophets to whom the Quran refers again and again do not find a place in the recorded history of humanity. This shows that the scholars who were their contemporaries did not attach any importance to them. They wrote zealously about kings and military heroes, because there was political colour in their lives, but they ignored the prophets, because there was nothing in their lives to feed their political tastes. Surprisingly, this attitude is prevalent even today. Those who attain prominence on the political platform, immediately find a place in the media. Those who work in non-political fields are not considered either mentionable or memorable. The most important thing required of a man is that he should learn lessons from events, but this is exactly what he fails to do. This is as true now as it was in the past.
Kad te sretnu, Poslaniče, nevjernici te ismijavaju govoreći: “Je li to taj čovjek koji tvrdi da ga je Allah nama poslao?” Tim se riječima rugaju i poriču mogućnost da si poslanik.
Siempre que estos incrédulos se encuentran contigo, Mensajero, te ridiculizan negándote y diciendo burlonamente: “¿Este es el que Al-lah nos ha enviado como Mensajero?”
How the Disbelievers mocked the Messenger
Allah tells us how the disbelievers mocked the Messenger when they saw him. This is like the Ayah,
وَإِذَا رَآكَ الَّذِينَ كَفَرُواْ إِن يَتَّخِذُونَكَ إِلاَّ هُزُواً
(And when the disbelievers see you, they take you not except for mockery) (21:36), which means that they tried to find faults and shortcomings in him. Here Allah says:
وَإِذَا رَأَوْكَ إِن يَتَّخِذُونَكَ إِلاَّ هُزُواً أَهَـذَا الَّذِى بَعَثَ اللَّهُ رَسُولاً
(And when they see you, they treat you only in mockery (saying): "Is this the one whom Allah has sent as a Messenger") i.e., they said this by way of belittling and trying to undermine him, so Allah put them in their place, and said:
وَلَقَدِ اسْتُهْزِىءَ بِرُسُلٍ مِّن قَبْلِكَ
(And indeed Messengers before you were mocked at) (6:10)
إِن كَادَ لَيُضِلُّنَا عَنْ ءَالِهَتِنَا
(He would have nearly misled us from our gods,) They meant: `he nearly turned us away from worshipping idols, and he would have done so, had we not been patient and persevered in our ways.' So Allah said, warning and threatening them:
وَسَوْفَ يَعْلَمُونَ حِينَ يَرَوْنَ الْعَذَابَ
(And they will know, when they see the torment...)
They took Their Desires as their gods and were more astray than Cattle
Then Allah tells His Prophet that if Allah decrees that someone will be misguided and wretched, then no one can guide him except Allah, glory be to Him:
أَرَءَيْتَ مَنِ اتَّخَذَ إِلَـهَهُ هَوَاهُ
(Have you seen him who has taken as his god his own vain desire) meaning, whatever he admires and sees as good in his own desires becomes his religion and his way. As Allah says:
أَفَمَن زُيِّنَ لَهُ سُوءَ عَمَلِهِ فَرَءَاهُ حَسَناً فَإِنَّ اللَّهَ يُضِلُّ مَن يَشَآءُ
(Is he then, to whom the evil of his deeds is made fair seeming. So that he consider it as good. Verily, Allah sends astray whom he wills.) 35:8
أَفَأَنتَ تَكُونُ عَلَيْهِ وَكِيلاً
(Would you then be a guardian over him) Ibn `Abbas said: "During the Jahiliyyah, a man would worship a white rock for a while, then if he saw another that looked better, he would worship that and leave the first." Then Allah said:
أَمْ تَحْسَبُ أَنَّ أَكْثَرَهُمْ يَسْمَعُونَ أَوْ يَعْقِلُونَ
(Or do you think that most of them hear or understand) meaning, they are worse than grazing cattle. Cattle only do what they were created to do, but these people were created to worship Allah Alone without associating partners with Him, but they worship others with Him, even though evidence has been established against them and Messengers have been sent to them.
Và khi gặp Ngươi - hỡi Thiên Sứ - đám người vô đức tin này chế nhạo Ngươi bằng câu: Liệu đây có phải là người đã được Allah gởi đến cho chúng ta với sứ mạng Thiên Sứ thật chăng?!
Whenever these rejecters meet you - O Messenger - they ridicule you by saying mockingly and in denial: Is this the one Allah has sent as a Messenger to us?
Ô Messager, lorsque ces dénégateurs te rencontrent, ils te raillent en disant de toi avec dérision et étonnement:
Est-ce celui-là qu’Allah nous a envoyé comme Messager ?
41- O (müşrikler) seni gördüklerinde: “Allah’ın peygamber olarak gönderdiği bu mudur?” diyerek seni mutlaka alaya alırlar.
42- “Eğer ilâhlarımıza (bağlılıkta) sebat göstermeseydik az kalsın bizi onlardan saptıracaktı.” Azabı gördükleri zaman asıl kimin yoldan sapmış olduğunu bileceklerdir.
43- Hevâsını ilâh edinen kimseyi gördün mü? Şimdi ona sen mi vekil olacaksın?
44- Sen onların çoğunun işittiğini yahut aklını kullandığını mı sanıyorsun? Onlar, ancak hayvanlar gibidir. Hatta onlar daha da beterdir.”
41. “O (müşrikler)” Ey Muhammed, seni yalanlayan, Allah’ın âyetlerine karşı inat eden, yeryüzünde büyüklük taslayan, seninle alay edip seni küçük gören bu kimseler “seni gördüklerinde” küçümseyip hakir görerek: “Allah’ın peygamber olarak gönderdiği bu mudur? diyerek seni mutlaka alaya alırlar.” Yani “Allah’ın bu adamı peygamber olarak göndermesi hiç de uygun değildir. Yakışık almaz.” Bu, aşırı dereceki zalimliklerinden ve inatlarından, hakikatleri tersyüz etmelerinden dolayıdır. Bu sözlerinden anlaşıldığına göre Allah Rasûlü -haşa- son derece değersiz ve hakirdir. Ve eğer risalet bir başkasına verilmiş olsaydı daha uygun olurdu. Nitekim “dediler ki: Bu Kur’ân iki şehirden birindeki büyük bir adama indirilmeli değil miydi?”(ez-Zuhruf, 43/31) Böyle bir söz ancak insanların en cahil, en sapık yahut da en ileri derecede inatçı ve bilmezlikten gelenleri tarafından söylenebilir. Bu sözün maksadı ise hakka ve hakkı getirene dil uzatmak ve sahip olduğu batılın propagandasını yapmaktır. Yoksa Abdullah’ın oğlu Muhammed sallallahu aleyli ve sellem’in halini dikkatle düşünen bir kimse, onun dünyanın en yiğit, en gayretli kişisi, akıl, ilim, zeka, vakar, üstün ahlâkî değerler, güzel sıfatlar, iffet, şecaat ve erdem sayılan her türlü huy itibariyle de insanların en önde geleni olduğunu görür. Onu hakir gören ve onu ayıplayan kimse ise bilgisizliğin, beyinsizliğin, sapıklığın, çelişkinin, zulmün, haksızlığın her türlüsünü başka hiçbir kimsenin kendisinde toplayamayacağı oranda toplamıştır. Böyle büyük bir peygambere, böyle gayretli ve şerefli birisine dil uzatmaya kalkışması cahillik ve sapıklık olarak ona yeter. Onların Peygambere dil uzatmaktan ve onunla alay etmekten maksatları, batıllarını inatla sürdürmek ve kıt akıllıları da aldatmaktır. Bundan dolayı şöyle dediklerini görüyoruz:
42. “Eğer ilâhlarımıza (bağlılıkta) sebat göstermeseydik az kalsın” bu adam “bizi onlardan” bunca ilâhı tek bir ilâh kabul ettirmek sûretiyle “saptıracaktı.” Kahrolasacılar! Tevhidi sapıklık diye izlemekte oldukları şirki de doğru yol olarak göstermeye çalıştılar. Bundan dolayı bu konuda birbirlerine sabır tavsiye ederek şöyle demişlerdi:“Onların ele başları: Yürüyün ve ilâhlarınıza (ibadette) sebat edin!”(Sâd, 38/6) Bu buyrukta da onların: “Eğer ilâhlarımıza (bağlılıkta) sebat/sabır göstermeseydik” dedikleri bildirilmektedir. Sabır esasen bunun dışındaki bütün hallerde övülmeye değerdir. Çünkü böyle bir durumda sabır, gazabı gerektiren sebepler üzerinde sebat göstermektir. Cehennem odununu daha da arttırmak için gösterilen bir dirençtir. Mü’minlere gelince onlar, Yüce Allah'ın haklarında buyurduğu gibi “hem hakkı birbirlerine tavsiye ederler hem de sabrı birbirlerine tavsiye ederler.”(Asr, 103/3)
u sözleriyle kendilerinin hidâyet üzere, Peygamberin ise sapık olduğuna hüküm verdiklerinden ve artık onlara karşı yapılacak bir şey kalmadığından dolayı Yüce Allah, onları azap ile tehdit etmekte ve onların “azabı gördüklerinde” kesin olarak “asıl kimin yoldan sapmış olduğunu” bileceklerini haber vermektedir. Zira “O gün zalim ellerini ısırıp: Keşke peygamberle birlikte (hak) yolu tutmuş olsaydım”(27. ayet)
43. Acaba hevasını ma’bud edinen kimseden daha sapık, hevâsı ne istiyorsa onu yapanın sapıklığından daha ileri derecede sapıklık var mıdır? Bundan dolayı Yüce Allah şöyle buyurmaktadır:“Hevâsını ilâh edinen kimseyi gördün mü?” Buna rağmen kendisinin yüksek mevkilere sahip olduğunu ileri sürdüğü için böylesinin haline hayret etmiyor ve içinde bulunduğu sapıklığı hiç düşünmüyor musun? “Şimdi ona sen mi vekil olacaksın?” Sen böyle birisinin üzerinde hakim ve zorba bir konumda değilsin. Sen sadece korkutup uyarırsın. Bu vazifeni de yerine getirmiş bulunuyorsun. Onun hesabını görmek ise Allah’a aittir.
44. Daha sonra Yüce Allah onların ileri derecedeki sapıklıklarını tescil etmektedir. Zira O, (yaptıklarının cezası olarak) akıllarını ve işitme duyularını almıştır. Sapıklıklarında da onları bağırıp çağırıştan başka hiçbir şey duymayan sağır, dilsiz ve kör gibi otlaklarda otlayan ve hiçbir şey anlamayan davarlara benzetmektedir. Hatta onlar bu hayvanlardan daha da sapıktırlar. Çünkü hayvanlara çobanları yol gösterir, onlar da onun arkasından giderler. Yine kendilerini ölüme götürecek yolu bildiklerinden o yollardan uzak dururlar. Aynı zamanda hayvanların akibeti de bu gibi kimselerin akibetinden daha iyidir. Böylelikle şu açıkca ortaya çıkmaktadır ki Allah Rasûlünün sapık olduğunu ileri sürenlerin kendileri bu vasfa daha layıktırlar. Hiçbir şey bilip anlamayan hayvanlar bile bunlardan daha doğru yoldadırlar.
"Dan apabila mereka melihat kamu, (maka) tidaklah mereka melihatmu melainkan sebagai ejekan, 'Inikah orangnya yang diutus Allah sebagai Rasul? Sesungguhnya hampirlah dia menyesatkan kita dari sembahan-sembahan kita, seandainya kita tidak sabar (menyembah)nya.' Dan mereka kelak akan mengetahui di saat mereka melihat azab, siapa yang paling sesat jalannya. Terang-kanlah kepadaku tentang orang yang menjadikan hawa nafsunya sebagai tuhannya. Maka apakah kamu dapat menjadi pemelihara atasnya? Atau apakah kamu mengira bahwa kebanyakan mereka itu mendengar atau memahami. Mereka itu tidak lain, hanyalah seperti binatang ternak, bahkan mereka lebih sesat jalannya dari binatang ternak itu." (Al-Furqan: 41-44).
(41) Maksudnya, ﴾ وَإِذَا رَأَوۡكَ ﴿ "Dan apabila mereka melihat kamu" wahai Muhammad, mereka yang mendustakanmu, para penen-tang ayat-ayat Allah, yang menyombongkan diri di muka bumi, mereka memperolok-olokkanmu, menghinamu dan mengatakan dengan nada menghina dan menyepelekan, ﴾ أَهَٰذَا ٱلَّذِي بَعَثَ ٱللَّهُ رَسُولًا ﴿ "Inikah orangnya yang diutus Allah sebagai Rasul?" Maksudnya, tidak pantas dan tidak layak kalau Allah mengutus si lelaki ini! Ini semua karena sangat memuncaknya kezhaliman dan keras kepala mereka. Mereka memutarbalikkan kenyataan. Sebab perkataan mereka ter-sebut memberikan pengertian bahwa Rasulullah a, –dan ini tidak mungkin–, berada dalam jurang kehinaan dan kenistaan, dan bahwa kalau saja kerasulan itu diberikan kepada selainnya, maka yang demikian itu tentu lebih cocok.
﴾ وَقَالُواْ لَوۡلَا نُزِّلَ هَٰذَا ٱلۡقُرۡءَانُ عَلَىٰ رَجُلٖ مِّنَ ٱلۡقَرۡيَتَيۡنِ عَظِيمٍ 31 ﴿
"Dan mereka berkata, 'Mengapa al-Qur`an ini tidak diturunkan kepada seorang besar dari salah satu dua negeri (Makkah dan Tha`if) ini'." (Az-Zukhruf: 31).
Perkataan seperti ini tidak akan keluar kecuali dari (mulut) manusia yang paling bodoh, paling sesat atau paling keras kepala, dan dia berpura-pura bodoh yang tujuannya adalah mempropa-gandakan kebatilan yang dibawanya dengan mendiskriditkan (mencemoohkan) kebenaran dan orang yang membawanya.
Kalau tidak demikian, maka siapa saja yang memperhatikan perihal keadaan Muhammad bin Abdillah a, niscaya dia menjum-painya sebagai sosok manusia alim, unggul di dalam kecerdasan akal, ilmu, kepribadian, ketangguhan, akhlak mulia, budi pekerti luhur, kehormatan diri, keberanian, kemurahan hati, dan segala akhlak mulia; sementara orang yang menghina dan mencercanya adalah orang yang penuh dengan sifat kedunguan, kebodohan, kesesatan, kontradiksi, zhalim dan melampaui batas yang tidak ada bandingannya. Cukup (untuk mewakili) kebodohan dan kese-satannya adalah sikapnya yang selalu mencemoohkan Rasul yang agung ini, rasul yang penuh semangat dan mulia. Tujuan cemoohan dan ejekan mereka terhadapnya adalah sikap keras mereka (berpe-gang teguh) pada kebatilan dan untuk memperdaya orang-orang yang kurang berakal.
(42) Maka dari itu mereka mengatakan, ﴾ إِن كَادَ لَيُضِلُّنَا عَنۡ ءَالِهَتِنَا ﴿ "Sesungguhnya hampirlah ia menyesatkan kita dari sembahan-sembahan kita." [Si lelaki ini] dengan menjadikan sembahan-sembahan itu hanya satu sembahan saja, ﴾ لَوۡلَآ أَن صَبَرۡنَا عَلَيۡهَاۚ ﴿ "seandainya kita tidak sabar (menyembah)nya," tentu dia telah menyesatkan kita. Mereka beranggapan, –semoga Allah memperburuk mereka–, bahwa kese-satan itu adalah tauhid, dan bahwa petunjuk (kebenaran) itu adalah kesyirikan yang mereka anut. Maka dari itu mereka saling meng-ingatkan agar selalu sabar dalam kesyirikan itu,
﴾ وَٱنطَلَقَ ٱلۡمَلَأُ مِنۡهُمۡ أَنِ ٱمۡشُواْ وَٱصۡبِرُواْ عَلَىٰٓ ءَالِهَتِكُمۡۖ ﴿
"Dan pergilah pemimpin-pemimpin mereka (seraya berkata), 'Pergi-lah kamu dan tetaplah (menyembah) ilah-ilahmu'." (Shad: 6).
Dan di sini mereka mengatakan, ﴾ لَوۡلَآ أَن صَبَرۡنَا عَلَيۡهَاۚ ﴿ "Seandai-nya kita tidak sabar (menyembah)nya," sabar itu terpuji dalam segala kondisi, kecuali dalam kondisi seperti ini. Sebab kondisi yang satu ini adalah sabar atas sebab kausalitas yang dapat menimbulkan murka, dan sabar atas perbuatan menumpuk kayu bakar Neraka Jahanam.
Sedangkan orang-orang beriman, mereka seperti yang difir-mankan oleh Allah سبحانه وتعالى tentang mereka,
﴾ وَتَوَاصَوۡاْ بِٱلۡحَقِّ وَتَوَاصَوۡاْ بِٱلصَّبۡرِ 3 ﴿
"Nasihat menasihatilah supaya menaati kebenaran dan nasihat me-nasihatilah supaya menetapi kesabaran." (Al-Ashr: 3).
Ketika ini merupakan klaim mereka bahwa merekalah orang-orang yang mendapat petunjuk, sedangkan Rasulullah adalah sesat, padahal sudah pasti bahwa mereka sudah tidak mempunyai alasan lagi, maka Allah mengancam mereka dengan azab, dan Dia informasikan bahwa mereka pada saat itu ﴾ حِينَ يَرَوۡنَ ٱلۡعَذَابَ ﴿ "di saat mereka melihat azab" mereka akan mengetahui dengan pengetahuan yang hakiki ﴾ مَنۡ ﴿ "siapa" dia ﴾ أَضَلُّ سَبِيلًا ﴿ "yang paling sesat jalannya."
﴾ وَيَوۡمَ يَعَضُّ ٱلظَّالِمُ عَلَىٰ يَدَيۡهِ يَقُولُ يَٰلَيۡتَنِي ٱتَّخَذۡتُ مَعَ ٱلرَّسُولِ سَبِيلٗا 27 ﴿
"Dan (ingatlah) hari (ketika) orang yang zhalim itu menggigit dua tangannya, seraya berkata, 'Aduhai kiranya (dulu) aku mengambil jalan bersama Rasul'." (Al-Furqan: 27).
(43) Apakah ada kesesatan yang lebih tinggi daripada orang yang menjadikan hawa nafsunya sebagai sembahannya, keinginan-nya selalu diaplikasikan? Maka dari itu Allah berfirman,﴾ أَرَءَيۡتَ مَنِ ٱتَّخَذَ إِلَٰهَهُۥ هَوَىٰهُ ﴿ "Terangkanlah kepadaku tentang orang yang menjadikan hawa nafsunya sebagai tuhannya." Tidakkah kamu heran kepada ke-adaan orang itu, dan kamu perhatikan kesesatan yang ada padanya, sedangkan dia menilai dirinya dengan kedudukan-kedudukan tinggi, ﴾ أَفَأَنتَ تَكُونُ عَلَيۡهِ وَكِيلًا ﴿ "maka apakah kamu dapat menjadi peme-lihara atasnya?" Maksudnya, kamu bukanlah orang yang mengua-sainya, akan tetapi kamu adalah seorang pemberi peringatan, dan kamu telah melakukan tugasmu, sedangkan perkara orang itu di-serahkan kepada Allah.
(44) Kemudian Allah سبحانه وتعالى mencatat kesesatan mereka yang sangat jauh itu dengan menanggalkan akal dan pendengaran mereka; dan Allah juga menyamakan mereka di dalam kesesatan dengan binatang-binatang ternak yang sedang berkeliaran di pa-dang rumput, yang tidak mendengar kecuali seruan dan panggilan,
﴾ صُمُّۢ بُكۡمٌ عُمۡيٞ فَهُمۡ لَا يَعۡقِلُونَ 171 ﴿
"Mereka tuli, bisu, dan buta, maka mereka tidak mengerti." (Al-Baqarah: 171).
Bahkan mereka lebih sesat daripada hewan ternak. Sebab binatang ternak digiring oleh sang penggembalanya lalu hewan-hewan itu menurut, dan mengetahui jalan kebinasaannya, maka ia menghindarinya. Dan hewan-hewan ternak itu juga lebih selamat akhir urusannya daripada mereka. Dengan demikian sudah jelas bahwa orang yang mencap Rasulullah a dengan kesesatan lebih berhak mendapat cap tersebut, dan bahwa setiap hewan ternak lebih mendapat petunjuk daripadanya.
Kapag humarap sa iyo, O Sugo, ang mga tagapagpasinungaling na ito ay nanunuya sila sa iyo habang nagsasabi sa paraan ng pangungutya at pagtutol: "Ito ba ang ipinadala ni Allāh bilang sugo sa atin?
Se questi rinnegatori ti incontrano, o Messaggero, ti deridono, prendendosi gioco, rinnegando e dicendo: "Costui è il messaggero che Allāh ci ha inviato?!
-Ey Resul!- seninle karşılaştıkları zaman o yalancılar alay ederek ve inkâr ederek şöyle derler: "Allah'ın bize resul olarak gönderdiği bu mu?"
Apabila orang-orang yang mendustakanmu itu melihat dirimu -wahai Rasul- mereka menjadikan engkau sebagai bahan ejekan dengan mengatakan penghinaan dan pengingkaran, "Inikah orangnya yang diutus Allah sebagai rasul kepada kita semua?!
Chúng nói: "Quả thật, suýt nữa thì Y đã khiến chúng ta từ bỏ việc thờ phượng thần linh của chúng ta rồi, giá như chúng ta không đủ kiên trì thì chúng ta đã bị những bằng chứng của Y đánh lừa mất rồi." Ngươi cứ mặc chúng, rồi đây chúng sẽ sớm biết khi tận mắt nhìn thấy hình phạt sau khi được phục sinh từ cõi mộ trong Ngày Tận Thế, chúng mới vỡ lẽ ai mới thật sự là kẻ bị lầm lạc?
I dodaju, uz krajnju ironiju: “Gotovo da nas, pomoću očiglednih dokaza, nije odvratio od obožavanja naših božanstava, ali smo, čvrsti u svojoj vjeri, ostali odani svojim božanstvima.” Nevjernici će već shvatiti kad se suoče sa strašnom kaznom, u svojim kaburovima i na Sudnjem danu, ko je upućeni a ko zabludjeli, je li Poslanik, sallallahu alejhi ve sellem, bio na stranputici ili su oni bili?
Şayet ilahlarımıza ibadet etmekte sabretmeseydik, neredeyse bizi delilleriyle ve kesin kanıtlarıyla saptıracaktı. Onlar kabirlerinde ve kıyamet gününde azabı gördükleri zaman, kimin yolunun sapık olduğunu bilecekler ve hangilerinin daha sapık olduğunu anlayacaklar.
Stava quasi per allontanarci dal culto delle nostre divinità; se non avessimo perseverato nella loro adorazione, ci avrebbe sviati con le sue scuse e le sue prove!". Sapranno, quando subiranno la punizione nelle loro tombe e nel Giorno della Resurrezione, chi è il più sviato, loro oppure lui, e sapranno chi sarà il più perdente.
Y agregan: “Casi nos desvió de la adoración de nuestros dioses. De no haber sido que nos mantuvimos firmes en la adoración de nuestros ídolos, nos habría desviado con sus argumentos y pruebas”. Pero pronto sabrán, cuando vean el castigo en sus tumbas y en el Día del Juicio, quién está más lejos del camino, si ellos o él, y sabrán quiénes de ellos se ha extraviado.
The response of those who fail to accept the truth shows that the reason for their being steadfast in their faith, was their prejudice and not the force of any argument. They had become defenceless in the matter of arguments, but they adhered to the religion of their forefathers on the strength of prejudice. This is the position of the majority of the people. The majority are simply swayed by prejudice, though they profess that their case rests on sound arguments. There are two methods of opposing a mission. One is to reject it on the basis of arguments, while the other is to ridicule it. The first method is legitimate, while the second is quite improper. Those who heap scorn on a mission, actually demonstrate that they have lost the game when it comes to arguments, and that they simply want to cover up their defeat by falling back on ridicule.
He almost led us astray from the worship of our gods. If we had not stood so firmly by their worship, he would have turned us away from it by his arguments and proofs. They will soon come to know, when they see the punishment in their graves and on the Day of Judgement, who is furthest from the path - is it them or he - and they will come to know which of them is astray.
Talaga ngang muntik na siyang nagpalihis sa atin palayo sa pagsamba sa mga diyos natin. Kung hindi dahil nagtiis tayo sa pagsamba sa mga ito ay talaga sanang nagpalihis siya sa atin palayo sa mga ito sa pamamagitan ng mga katwiran niya at mga patotoo niya." Malalaman nila kapag napagmamasdan na nila ang pagdurusa sa mga libingan nila at sa Araw ng Pagbangon kung sino ang higit na ligaw sa daan: sila ba o siya? Malalaman nila kung alin sa kanila ang higit na ligaw.
Il a failli nous détourner de l’adoration de nos idoles et si nous n’étions pas fermement attachées à elles, il aurait réussi grâce à la pertinence de ses arguments et de ses preuves. Lorsqu’ils verront de leurs yeux le châtiment dans leurs tombes et le Jour de la Résurrection, ils sauront qui aura été le plus égaré: eux ou lui. Ils sauront cela avec certitude.
Sesungguhnya hampir saja ia menyesatkan dan memalingkan kita dari penyembahan terhadap tuhan-tuhan kita. Seandainya kita tidak sabar dan teguh dalam menyembah mereka, niscaya ia (Rasul) pasti memalingkan kita darinya dengan argumen dan bukti yang ia bawa." Mereka kelak akan tahu, yaitu di saat mereka melihat azab dalam kubur dan pada hari Kiamat; siapa yang paling sesat jalannya, mereka ataukah Rasul? Saat itulah mereka pasti akan tahu siapa yang lebih sesat.
Há Ngươi - hỡi Thiên Sứ - đã không nhìn thấy những kẻ đã tôn dục vọng của bản thân lên làm thần linh để y phục tùng hay sao? Phải chăng Ngươi có trách nhiệm hộ mệnh ban đức tin Iman cho y và cấm cản y khỏi sự vô thần?
Have you seen - O Messenger - the person who made his desire a god and followed it! Will you be a guardian over him to bring him back to faith and prevent him from disbelief?
Hai visto, o Messaggero, colui che ha preso una divinità da adorare, seguendo i propri desideri, alla quale ha obbedito? Saresti forse in grado di essere il suo tutore, facendolo tornare alla fede o impedendogli la miscredenza?!
Ô Messager, as-tu vu celui qui a fait de sa passion une divinité à laquelle il obéit ? T’appartient-il de le contraindre à embrasser la foi et à abjurer la mécréance ?
¿Has visto, Mensajero, a la persona que ha hecho de su deseo un dios y lo ha seguido? ¿Acaso eres un guardián suyo para traerlo de vuelta a la fe y prevenirle de la incredulidad?
-Ey Resul! Arzularını- ilah edinip ona itaat eden kimseyi gördün mü? O halde sen mi onu imana döndürecek, küfürden engelleyecek ve ona bir koruyucu olacaksın?
Following forbidden things - a type of idolatry
أَرَأَيْتَ مَنِ اتَّخَذَ إِلَـٰهَهُ هَوَاهُ (Tell me about the one who has taken his desire as his god - 25:43). The one who practises forbidden things which are against the tenets of Islam to satisfy his personal desires is described in this verse as the worshiper of his own lust. Sayyidna Ibn ` Abbas ؓ said that the selfish desires are like an idol which is worshipped (by the infidels) and then he recited this verse to prove his point. (Qurtubi)
According to a tradition the Prophet is reported to have said, ‘Among all the deities besides God being worshipped under the sky, the most serious before God is that desire which is followed.’ It is a fact that the greatest object of worship is the ignoble desire of man; Many deities have been devised simply to justify the religion of desire-worship.
Tidakkah engkau perhatikan -wahai Rasul- orang yang menjadikan hawa nafsunya sebagai tuhannya yang selalu ia taati. Apakah kamu dapat menjadi pemelihara atasnya dengan mengembalikannya kepada keimanan dan menghalanginya dari kekafiran?!
Razmisli, Vjerovjesniče, o začudnom slučaju čovjeka koji se pokorava svojoj strasti kao što se vjernici Allahu pokoravaju, i koji ne robuje Allahu nego šejtanu koji ga je na stranputicu naveo! Jesi li ti, Poslaniče, u stanju sačuvati takvog čovjeka od krive staze i navesti ga na Pravi put?!
Nakakita ka ba, O Sugo, sa gumawa, mula sa pithaya niya, ng isang diyos saka tumalima siya rito? Kaya ikaw ba sa kanya ay magiging isang mapag-ingat, na magtutulak ka sa kanya sa pananampalataya at pipigil ka sa kanya sa kawalang-pananampalataya?
Responding to the lure of desire, a man descends to the level of an animal. Animals do not act as a result of thinking, but simply submit to the pressure of their natural instincts. Now, if a man does not utilise his thinking capacity and simply follows the dictates of his base desires, what is the difference between him and an animal?
Bahkan apakah engkau mengira -wahai Rasul- bahwa kebanyakan mereka yang engkau dakwahi untuk mengesakan Allah dan menaati-Nya itu mendengar atau memahami argumen dan bukti-bukti kebenaran yang engkau bawa?! Mereka hanyalah seperti binatang ternak dari segi mendengar, berpikir, dan memahami, bahkan mereka lebih sesat jalannya dari binatang ternak.
Ma pensi forse – o Messaggero – che la maggior parte di coloro che inviti all'Unicità di Allāh e alla Sua obbedienza ascoltino con accettazione o comprendano gli argomenti e le prove?! Non sono che come il bestiame nell'ascolto, senza ragionare né comprendere, anzi sono più sviati del bestiame.
Mensajero, ¿acaso crees que la mayoría de aquellos a los que llamas a la unicidad y a la obediencia de Al-lah, escuchan con aceptación o entienden los argumentos y las pruebas? Son como el ganado en cuanto a su audición, comprensión y entendimiento. Más bien, están más lejos del camino que el ganado.
Poslaniče, zar misliš da većina krivovjernih, koje pozivaš u Allahovu jednoću i poslušnost Njemu, čuje kur’anske ajete onako kako ih čuju oni koji ih prihvataju i da shvataju dokaze i argumente? Baš kao stoka su oni: ne razumiju niti imaju ma kakve koristi od onog što im se govori. Da, oni su još dalje stranputicom otišli.
Bagkus nag-aakala ka ba, O Sugo, na ang higit na marami sa inaanyayahan mo sa paniniwala sa kaisahan ni Allāh at pagtalima sa Kanya ay dumidinig ng pagdinig ng pagtanggap o nakapag-uunawa sa mga katwiran at mga patotoo? Walang iba sila kundi tulad ng mga hayupan sa pagdinig, pagpapakaunawa, at pag-intindi, bagkus sila ay higit na ligaw sa daan kaysa sa mga hayupan.
Ô Messager, crois-tu que ceux que tu appelles à accepter l’Unicité d’Allah et à Lui obéir t’écoutent de bonne foi et qu’ils comprennent tes preuves et tes arguments ? Ils sont comparables à des bestiaux dans leur écoute et dans leur compréhension. Pire, ils sont encore plus égarés que les bestiaux.
Liệu Ngươi - hỡi Thiên Sứ - cho là đa số những kẻ mà Ngươi gọi họ đến với việc tôn thờ và phục tùng một mình Allah biết lắng nghe và chấp nhận hoặc chúng nhận thức được các bằng chứng đó chăng? Không, chúng chẳng khác gì loài súc vật không thể nghe, không thể nhận thức và càng không hiểu biết, chúng còn lạc đường xa hơn súc vật.
-Ey Resul!- Yüce Allah'ın tevhidine ve O'na itaat etmeye davet ettiğin birçok kimsenin, seni kabul etmek için dinlediklerini ve sunulan delilleri gerçekten anlayıp, akıl ettiklerini mi sanıyorsun? Onlar; dinleyip, işitme, akıl etme ve anlama bakımından hayvanlar gibidirler. Hatta gittikleri yol itibariyle onlardan daha da sapıktırlar.
Rather, do you - O Messenger - think that most of those whom you call towards Allah’s Oneness and obedience, hear with acceptance or understand the arguments and proofs? They are just like cattle in terms of their hearing, comprehension and understanding. Rather, they are further from the path than cattle are.
Evidence of the existence of the Creator and the extent of His Power
Here Allah begins explaining the evidence for His existence and His perfect power to create various things and pairs of opposites. Allah says:
أَلَمْ تَرَ إِلَى رَبِّكَ كَيْفَ مَدَّ الظِّلَّ
(Have you not seen how your Lord spread the shadow.) Ibn `Abbas, Ibn `Umar, Abu Al-`Aliyah, Abu Malik, Masruq, Mujahid, Sa`id bin Jubayr, An-Nakha`i, Ad-Dahhak, Al-Hasan, Qatadah, As-Suddi and others said, "This refers to the period from the beginning of the dawn until the sun rises."
وَلَوْ شَآءَ لَجَعَلَهُ سَاكِناً
(If He willed, He could have made it still) meaning, immobile, never changing. This is like the Ayat:
قُلْ أَرَأَيْتُمْ إِن جَعَلَ اللَّهُ عَلَيْكُمُ الَّيْلَ سَرْمَداً
(Say : "Tell me! If Allah made the night continuous for you...") (28:71)
ثُمَّ جَعَلْنَا الشَّمْسَ عَلَيْهِ دَلِيلاً
(but We have made the sun its guide.) means, were it not for the sun rising, it would not be there, for a thing can only be known in contrast to its opposite. Qatadah and As-Suddi said, "The sun is a guide which follows the shade until the shade disappears. "
ثُمَّ قَبَضْنَـهُ إِلَيْنَا قَبْضاً يَسِيراً
(Then We withdraw it towards Ourselves -- a gradual withdrawal.) This refers to the shade.
يَسِيراً
(gradual) meaning slowly. As-Suddi said: "A gentle, concealed, withdrawal until there is no shade left on earth except under a roof or a tree, and the sun is shining on whatever is above it."
قَبْضاً يَسِيراً
(a gradual withdrawal.) Ayyub bin Musa said: "Little by little.
وَهُوَ الَّذِى جَعَلَ لَكُمُ الَّيْلَ لِبَاساً
(And it is He Who makes the night a covering for you,) It covers and conceals all things. This is like the Ayah:
وَالَّيْلِ إِذَا يَغْشَى
(By the night as it envelops) (92:1).
وَالنَّوْمَ سُبَاتاً
(and the sleep a repose,) means, a halt to movement so that bodies may rest. For the faculties and limbs get tired from their constant movement during the day when one goes out to earn a living. When night comes, and it becomes quiet, they stop moving, and rest; so sleep provides a rejuvenation for both the body and the soul.
وَجَعَلَ النَّهَارَ نُشُوراً
(and makes the day Nushur) meaning, people get up and go out to earn a living and attend to their business. This is like the Ayah:
وَمِن رَّحْمَتِهِ جَعَلَ لَكُمُ الَّيْلَ وَالنَّهَارَ لِتَسْكُنُواْ فِيهِ وَلِتَبتَغُواْ مِن فَضْلِهِ
(It is out of His mercy that He has made for you the night and the day that you may rest therein and that you may seek of His bounty...) (28:73)
وَهُوَ الَّذِى أَرْسَلَ الرِّيَـحَ بُشْرَى بَيْنَ يَدَىْ رَحْمَتِهِ وَأَنزَلْنَا مِنَ السَّمَآءِ مَآءً طَهُوراً
"Apakah kamu tidak memperhatikan (penciptaan) Rabbmu, bagaimana Dia memanjangkan (dan memendekkan) bayang-ba-yang; dan kalau Dia menghendaki, niscaya Dia menjadikan tetap bayang-bayang itu, kemudian Kami jadikan matahari sebagai petunjuk atas bayang-bayang itu, kemudian Kami menarik bayang-bayang itu kepada Kami dengan tarikan yang perlahan-perlahan." (Al-Furqan: 45-46).
(45-46) Maksudnya, tidaklah kamu menyaksikan dengan pandangan mata dan pandangan mata hatimu kesempurnaan kekuasaan Rabbmu dan keluasan rahmatNya, yaitu bahwasanya Dia telah memanjangkan bayang-bayang mengikuti manusia. Yaitu sebelum matahari terbit, ﴾ ثُمَّ جَعَلۡنَا ٱلشَّمۡسَ عَلَيۡهِ ﴿ "kemudian Kami jadikan matahari atasnya." Maksudnya, atas bayang-bayang itu, ﴾ دَلِيلٗا ﴿ "se-bagai petunjuk." Kalau saja bukan karena adanya matahari, tentu bayang-bayang tidak diketahui. Sebab lawan itu hanya dapat dike-tahui dengan lawannya pula. ﴾ ثُمَّ قَبَضۡنَٰهُ إِلَيۡنَا قَبۡضٗا يَسِيرٗا ﴿ "Kemudian Kami menarik bayang-bayang itu kepada Kami dengan tarikan yang perlahan-perlahan." Semakin tinggi matahari, semakin hilanglah bayang-bayang itu sedikit demi sedikit hingga akhirnya habis secara total. Sehingga bayang-bayang dan matahari saling bergantian menerpa manusia, yang mereka saksikan dengan mata kepala mereka. Per-bedaan siang dan malam yang menjadi akibatnya, lalu silih ber-gantinya siang dan malam, perubahan musim, serta terjadinya berbagai kemaslahatan yang disebabkannya adalah merupakan dalil yang kuat yang membuktikan kekuasaan Allah dan keagungan-Nya, kesempurnaan rahmatNya, perhatianNya terhadap hamba-hambaNya, dan bahwa hanya Dia semata sembahan yang dipuji, dicintai, diagungkan, pemilik keagungan dan kemuliaan.
45- Rabbinin gölgeyi nasıl uzattığını görmez misin? Dileseydi onu hareketsiz kılardı. Sonra güneşi ona delil kıldık.
46- Sonra onu yavaş yavaş kendimize doğru çektik.
45-46. Yani sen, gözünle ve basiretinle Rabbinin kudretini, kemalini ve rahmetinin genişliğini görmedin mi? O gölgeyi kulların üzerine uzatıp çeker. Bu güneşin doğuşundan önce olan bir şeydir. “Sonra ona güneşi delil kıldık.” Yani güneşi gölgeye delil kıldık. Güneş olmasaydı gölgenin varlığı bilinmezdi, çünkü zıt şeyler birbirleriyle tanınırlar. Güneş yükseldikçe gölge de yavaş yavaş kısalır ve nihâyet tamamen ortadan kalkar. Gözleriyle bu vakıayı gören insanlar için gölge ve güneşin gelmesi ve bunun sonucu olarak da gece ile gündüzün değişip durması, birinin diğerinin ardından gelmesi, mevsimlerin birbirlerini izlemesi ve bundan dolayı da pek çok maslahatların meydana gelmesi, hiç şüphesiz Allah’ın kudret, azamet ve rahmetinin kemalinin, kullarına gösterdiği inâyetin en açık delillerindendir. Yine O’nun tek başına mabud, yaptıklarından dolayı hamde layık, sevgi ve tazimi hak eden, celâl ve ikram sahibi olduğuna da delildir.
Poslaniče, zar ne vidiš kako Allah rasprostire sjenu po Zemlji? Da je htio, Svemogući Allah mogao je učiniti da sjena bude statična i da se ne kreće. Eto tako je Allah učinio da sjena od položaja Sunca zavisi i tako biva duža i kraća.
Apakah engkau tidak memperhatikan -wahai Rasul- jejak-jejak penciptaan Tuhanmu, bagaimana Dia memanjangkan dan memendekkan bayang-bayang di atas bumi, dan kalau Dia menghendaki niscaya Dia menjadikan bayang-bayang itu tetap dan tidak bergerak, kemudian Kami jadikan matahari sebagai petunjuk atas bayang-bayang itu, kadang memanjang dan kadang memendek?!
Commentary
Relationship between causes and effects and their being subject to Allah's will
The above verses describe complete and total omnipotence of Allah Ta’ ala and His bounties and favors showered on human kind. This also proves Oneness of Allah and that no one can share His right of worship.
أَلَمْ تَرَ إِلَىٰ رَبِّكَ كَيْفَ مَدَّ الظِّلَّ (Have you not turned your vision to your Lord, how He prolonged the shadow? - 25:45). Sunlight and shade are such blessings of God that without them it would not have been possible for mankind to survive and carry on its day to day functions. If there is sunlight all the time, it will create problems not only for humans but for all living things. On the other hand, if there is shade all the time, then also neither man nor other living creatures can survive. Allah Ta’ ala has created these two blessings by His limitless power and made them beneficial for the mankind. At the same time Allah Ta’ ala, through His infinite wisdom, has tied up all created things with specific causes in the sense that these things come into existence only when such causes are available, and if they are absent, these things do not exist. Similarly, if the causes are strong and available in abundance, the existence of their effects is also strong and abundant, and vice versa. Creation of crops and grass is dependent upon availability of land, water and air. Similarly, light is dependent on availability of the sun and the moon. Rain is dependent on clouds and air. Then there is such a strong bond between these causes and effects that it binds them together in such a way that there has not been the slightest deviation in the working of things even after the passage of centuries. For instance look at the solar system. This system has been working for centuries, yet there has not been the minutest change or deviation in its working, nor has there been a split of a second's difference in the movements of the entire system. Neither there is any change in the movements of the sun and the moon nor do they require any overhauling or repair work. They are moving along their orbits since the origin of the universe at a defined speed. One can calculate their movements with precision and predict their positions in advance for centuries.
This marvelous system of causes and effects was, in fact, a masterpiece of Allah's creation and a solid proof of His boundless power and infinite wisdom, but it was this firmness of the system which ultimately made people neglectful of Allah's power. When they perceived that all the 'effects' in this universe are linked with some visible causes, they confined their eyes to these visible causes only and started believing them to be the original creator of all these events. The real power of the Creator which was the original cause of all causes remained hidden behind the covers of visible causes only. The prophets are sent and the divine books are revealed to remind human beings that they must rise above this shortsightedness, and see behind the cover of these apparent causes and the omnipotence of their creator who is in fact running and controlling the whole system. This is the only way to discover the real truth about this universe. The verses under consideration are meant to point out to this reality.
In the verse أَلَمْ تَرَ إِلَىٰ رَبِّكَ كَيْفَ مَدَّ الظِّلَّ (Have you not turned your vision to your Lord, how He prolonged the shadow? - 25:45). People are reminded of the perfect solar system and the benefits people draw from it. It is a common experience to see the sun rising from the east when the shades are long. Then with the passage of time they are shortened and at noon become the shortest. Then again as the sun moves toward west the shades start lengthening and before the sunsets become the longest. In this whole process the entire humanity draws unlimited benefits from sunlight and its shades, and clearly realizes that there are the effects of the movements of the sun between East and West, but little attention is paid to the question as to who has created this sun and who has bound it to a well - planned system. Answer to this question cannot be found by one's eyes, but it can be perceived by the insight of heart and mind.
If He so willed, Allah would have made sunlight and shades stationary so that where there was sunlight it would have stayed as such, and where there was shade it would have remained such forever. Just think of the problems it would have brought about. But in His Wisdom He has not done so and instead created things which are beneficial and useful for humanity. The next verse وَلَوْ شَاءَ لَجَعَلَهُ سَاكِنًا (and if He so willed, He would have made it stand still - 45) means exactly that.
In order to explain the phenomenon of lengthening and shortening of shades, it is stated in the verse قَبَضْنَاهُ إِلَيْنَا قَبْضًا يَسِيرًا (46) that is "We pulled it toward Us in a gradual manner." It is well known that Allah Ta’ ala is beyond the purview of body or direction and hence there is no question of the shade being pulled toward Him. What it means is that shortening of the shades takes place by His Supreme Power.
Ô Messager, n’as-tu pas vu l’ombre qu’Allah étend sur Ses créatures et s’Il voulait qu’elle ne s’allonge pas ni ne diminue, elle ne s’allongerait alors pas et ne diminuerait pas.Puis Nous avons fait en sorte que le Soleil suscite cette ombre et fasse varier sa longueur selon sa position.
Non hai forse visto – o Messaggero – i Segni della creazione di Allāh, quando diffuse l'ombra sulla superficie della terra? Se avesse voluto, l'avrebbe resa statica. Dopodiché rendemmo il Sole una prova di essa, estendendosi e restringendosi.
Ngươi không thấy sao - hỡi Thiên Sứ - vết tích tạo hóa của Allah khi Ngài trải cái bóng trên mặt đất, nếu muốn Ngài đã giữ yên không cho chúng cử động. Sau đó, TA đã tạo mặt trời làm bằng chứng cho việc kéo dài hoặc thu ngắn cái bóng.
Mensajero, ¿no ves cómo tu Señor extiende la sombra sobre la superficie de la Tierra? Si Él hubiera querido que se detuviera sin moverse, podría haberlo hecho. Pero pusimos al Sol como guía de ella, volviéndola larga y corta de acuerdo a él.
Have you - O Messenger - not seen how your Lord extends the shade on the surface of the earth. If He had willed to make it stand still without moving He could have done so. Then I made the sun an indicator for it, becoming long and short in accordance to it.
-Ey Resul!- Yeryüzünde gölgeyi yayıp, uzattığı vakit Yüce Allah'ın yarattıklarının izlerini görmez misin? Eğer dileseydi, onu hareketsiz olarak sabit kılardı. Sonra biz uzayıp kısalmasıyla Güneş'i ona delil kıldık.
Hindi ka ba nakakita, O Sugo, sa mga bakas ng pagkalikha ni Allāh nang inilatag Niya ang anino sa mukha ng lupa? Kung sakaling niloob Niya na gawin itong nakatigil na hindi gumagalaw ay talaga sanang ginawa Niya ito na ganoon. Pagkatapos ginawa ang araw bilang katunayan dito, na humahaba sa pamamagitan ng araw at umiikli.
Kemudian Kami menarik bayang-bayang itu agar memendek dengan tarikan yang perlahan-lahan, sedikit demi sedikit, sesuai tingginya matahari.
A potom se sjena smanjuje, malo-pomalo; sve što Sunce više odskoči, sjena je manja.
Luego retiramos la sombra reduciéndola gradualmente, poco a poco, de acuerdo con la altura del Sol.
Ensuite, Nous réduisons progressivement cette ombre en fonction de l’élévation du Soleil dans le Ciel.
Sonra, gölgeyi Güneş'in yükselmesine göre kademe kademe yavaş yavaş kendimize doğru çektik.
Then I retracted the shade by reducing it gradually little by little in accordance to the height of the sun.
Poi ritirammo l'ombra gradualmente in base all'altezza del Sole.
Pagkatapos nagpaurong Kami sa anino sa pamamagitan ng pagbawas, na naghihinay-hinay nang unti-unti sa kaunting pag-urong alinsunod sa pagkaangat ng araw.
Sau đó, TA đã túm lấy cái bóng thật chậm rãi, từ từ, phụ thuộc vào sự nhô lên của mặt trời.
Và Allah là Đấng đã làm ban đêm như một tấm chăn đắp cho các ngươi và che phủ các sự vật, Ngài đã làm giấc ngủ thành một sự nghỉ ngơi cho các ngươi sau một cuộc lao động, và Ngài làm ban ngày thành thời gian lý tưởng để các ngươi lao động, sản xuất và tìm kiếm kế sinh nhai.
It is Allah who has made the night like a garment to cover you and cover all things. It is He who made sleep a rest that you could enjoy from your occupation. It is He who made the day a time when you go out to your work.
Es Al-lah Quien ha hecho de la noche una prenda que los cubra y cubra todas las cosas. Es Él Quien hizo que el sueño les sirviera para descansar de su ocupación. Es Él Quien hizo del día un momento en el que salen a procurar su sustento.
C’est Allah qui fit que la nuit soit comme un vêtement qui vous recouvre et recouvre toute chose. C’est aussi Lui qui fit que le sommeil soit pour vous un repos après vos activités et que la journée soit propice à la reprise de ces activités.
Dialah Allah yang menjadikan waktu malam untuk kalian seperti halnya pakaian yang menutupi tubuh kalian dan menutupi berbagai hal, Dialah yang menjadikan tidur untuk kalian sebagai waktu istirahat dari berbagai kesibukan, dan Dia pulalah yang menjadikan siang bagi kalian sebagai waktu untuk bekerja.
"Dia-lah yang menjadikan untukmu malam (sebagai) pa-kaian, dan tidur untuk istirahat, dan Dia menjadikan siang untuk bangun berusaha." (Al-Furqan: 47).
(47) Maksudnya, di antara rahmatNya terhadap kalian dan kelembutanNya adalah Dia menjadikan malam untuk kalian laksana pakaian yang menutupi kalian hingga kalian dapat beristirahat di dalamnya dan merasa hangat dengan tidur serta mobilitas kalian menjadi terhenti, maksudnya, gerakan kalian terhenti saat tidur. Kalau saja tidak ada malam, niscaya manusia tidak akan bisa tenang, dan niscaya mereka terus dalam aktivitasnya, lalu pada akhirnya hal itu sangat membahayakan mereka. Dan kalau terjadi malam terus, tanpa berhenti, maka kehidupan dan berbagai kepentingan mereka terabaikan. Akan tetapi Allah menjadikan siang hari seba-gai kehidupan kembali, padanya mereka dapat bertebaran untuk perniagaan, bepergian jauh dan pekerjaan mereka, sehingga dengan begitu terciptalah berbagai maslahat.
47- Geceyi sizin için elbise, uykuyu da istirahat kılan O’dur. O, gündüzü de dağılıp çalışma zamanı yapmıştır.
47. Yani geceyi sizin için üzerinizi örten bir elbise gibi kılıp bunu geceleyin dinlenmeniz, uyuyarak rahat bulmanız ve uyku esnasında hareketsiz kalmanız için yaratmış olması, O’nun rahmet ve lütfunun bir tecellisidir. Gece olmasaydı kullar sükun ve rahat bulamazlardı, ama işlerini görmeye de devam edemezlerdi. O takdirde de bu, onlara son derece zararlı olurdu. Aynı şekilde karanlık da devam edip gitseydi elbette ki onların hayatları durur ve menfaatlerine olan pek çok şey de gerçekleşmezdi. Fakat Allah, gündüzü insanların ticaretleri, yolculukları ve işleri için etrafa dağılacakları ve böylelikle de menfaatlerine olan işleri görüp yerine getirecekleri bir vakit olarak tayin etmiştir.
To work during day time and rest at night is based on great Wisdom
And He is the One who has made the night an apparel for you, and the sleep a means of rest and has made the day a means of revival. [ 47]
وَهُوَ الَّذِي جَعَلَ لَكُمُ اللَّيْلَ لِبَاسًا وَالنَّوْمَ سُبَاتًا وَجَعَلَ النَّهَارَ نُشُورًا
The night is referred as the apparel in this verse to describe that it covers up everything like a natural sheet as does the dress to human body. The word سُبَاتًا (subata) is derived from سَبت (sabt) which means to cut out. سُبَات is that thing which cuts out some other thing.
Allah Ta’ ala has made the sleep to shed away the exhaustion and fatigue one develops after the daylong work. In sleep one is cut off with stress and strain of mind and body while they are rested. Hence the word سُبات is generally translated as rest, relaxation or tranquility. So the sense of the verse is that Allah Ta’ ala has created the night as a covering to everything then imposed sleep on men and all living things, so that they rest and relax.
Here one needs to ponder over a few things. Everyone knows that sleep is a blessing and a source of relaxation. But it is human nature to sleep in darkness. It is very difficult to sleep in day light, and even if one goes off to sleep, one is awakened quickly. Conforming to human needs and nature Allah Ta’ ala has made nights dark and cool, so that people can sleep and relax. Hence, night by itself is a blessing and sleep is another blessing. The third blessing is that the entire humanity and animals sleep at night instinctively. If the sleeping time of different people were different from one another, it would have created a number of problems. In such a situation some would have slept at one time and the others at some other, creating problems for one another, because when people are awake, they move about for various works and this movement; would have created noise to the annoyance and disturbance for those who were sleeping. Apart from this, people are dependent on each other in many ways and different times of their sleeping would have deprived them of helping each other in their works because working time of one would have been the time of rest for the other.
If human beings would have resorted to a social contract for uniting the times of rest and work for the whole world, it was not, at the first place, an easy task to make billions of people agree on a single resolution, then the implementation of such a contract would have required a lot of formal departments, and still there would have been room for violation of such a contract through corrupt means, as is observed in the contemporary forums. All such problems have been overcome by the creation of night and sleep by Allah Ta’ ala which are greatly beneficial and necessary for human and other living beings. Allah Ta’ ala has instilled in humans such an urge to sleep at night that one can keep awake only with great difficulty and effort. فَتَبَارَكَ اللَّـهُ أَحْسَنُ الْخَالِقِينَ
Similarly in وَجَعَلَ النَّهَارَ نُشُورًا (and has made the day a means of revival - 25:47), the day is described as revival, because its opposite, that is sleep, is like death when one loses all his senses. Here again, to keep awake and attend to one's needs during the day time is made mandatory in human beings. If this was not so, some people would have attended to their work while others slept, and this would have caused all sorts of problems.
As in the case of sleep, Allah Ta’ ala has bestowed a great blessing on human beings by creating its need at night. He has also made it part of human nature to keep awake and attend to work during day time, so that people should look after each other's needs. He has also fixed certain timings for certain desires and needs common in all human beings. For instance, all people feel hungry in the mornings and evenings and want to eat. So the eating times of all humans are common which is again a great blessing from Allah Ta’ ala
Geceyi sizi ve her şeyi örten elbise haline dönüştüren Yüce Allah'tır. Uykuyu işlerinizin yorgunluğundan dinlendiğiniz istirahat vaktine dönüştüren O'dur. Gündüzü de dağılıp işlerinizde çalışma zamanı yapan O'dur.
Allāh è Colui che vi ha asservito la notte come una veste che copre voi e le cose; ed Egli vi ha asservito il sonno come riposo, in modo che vi riposiate dalle vostre attività; Egli vi ha asservito il giorno, in modo che vi impegniate nelle vostre attività.
Si Allāh ay ang gumawa para sa inyo ng gabi sa katayuan ng damit na nagtatakip sa inyo at nagtatakip sa mga bagay. Siya ay ang gumawa para sa inyo ng pagtulog bilang pahinga, na namamahinga kayo sa pamamagitan niyon mula sa mga pinagkakaabalahan ninyo. Siya ay ang gumawa para sa inyo ng maghapon bilang oras na lumilisan kayo rito patungo sa mga gawain ninyo.
Jedino je Allah Onaj Koji vam je stvorio noć da se njome zaštitite, kao što se štitite odjećom; stvorio je san da se odmarate od dnevnih poslova, a dan je stvorio da u njemu privređujete.
Él es Quien envía los vientos como heraldos de las buenas nuevas sobre la caída de la lluvia, que es Su Misericordia para con Sus siervos. Envié desde el cielo agua de lluvia pura que ellos usan para purificarse.
Allah je Onaj Koji šalje vjetrove koji tjeraju oblake kao blagovijest robovima da će Allah, džellešanuhu, dati kišu; On s neba spušta čistu vodu kojom se ljudi čiste, kupaju i uzimaju abdest.
Siya ay ang nagpadala ng mga hangin bilang tagabalita ng nakagagalak hinggil sa pagbaba ng ulan na mula sa awa Niya sa mga lingkod Niya. Nagpababa Kami mula sa langit ng tubig na dalisay na ipinandadalisay
48- Rahmetinin önünde rüzgarları müjde olarak gönderen de O’dur. Biz gökten de tertemiz bir su indirdik.
49- Ki onunla ölü bir beldeye hayat verelim, yarattığımız nice hayvanı ve pek çok insanı da onunla sulayalım diye.
50- Andolsun ki biz bu (gerçeği), düşünüp öğüt alsınlar diye onların arasında türlü şekillerde anlattık. Ama insanların çoğu nankörlükten başka bir yol izlemezler.
48. Yani kullarına rahmet edip de üzerlerine rahmetinin önünde rüzgarları müjdeci olarak göndermek sûretiyle rızkını bol bol indiren, yalnızca O’dur. Rüzgarların müjdeledikleri rahmet ise yağmurdur. Bu rüzgarlar sayesinde bulutlar yükselir, birbirleriyle kaynaşır ve üst üste yığılır. Rüzgarlar tasarruf yetkisini elinde bulunduranın izniyle bu bulutları aşılar ve yağmur yağdırtırlar. Böylelikle kullar yağmur yağmasından önce müjdesini alırlar ve ansızın yağmura yakalanmamak için gerekli hazırlıklarını yaparlar. “Biz gökten de tertemiz bir su indirdik.” Bu su manevi ve maddi pisliklerden, kirliliklerden temizleyip arındırır.
49. Bu suda Allah’ın bereketlerinden bir bereket vardır. O bu suyu, onunla ölmüş bir beldeyi diriltmek ve böylelikle insanların ve davarların yedikleri türden pek çok bitki ve ağaçları orada bitirmek üzere indirir. “Yarattığımız nice hayvanı ve pek çok insanı da onunla sulayalım diye.” Bu su ile Biz, sizin de davarlarınızın da su ihtiyaçlarını karşılıyoruz. Rüzgarları müjdeciler olarak gönderip çeşitli etkilere sahip kılan, gökten kullara ve davarlarına bir rızık içeren o tertemiz ve mübarek suyu indiren o yüce zat, kendisine başka hiçbir şey ortak koşulmaksızın tek başına ibadete layık değil midir?
50. Allah gözle görülen, şahit olunan bu kadar ilâhi belgeyi gözler önüne sermiş, bunları kullara tekrar tekrar hatırlatmış, kendisini bilip tanısınlar, şükretsinler ve ansınlar diye tekrar tekrar söz konusu etmiştir. Bununla birlikte “insanların çoğu” ahlâklarının ve tabiatlarının bozukluğu dolayısı ile “nankörlükte başka bir yol izlemezler.”
Và Ngài là Đấng gởi những cơn gió mang tin vui báo hiệu về một cơn mưa được trút xuống cho đám nô lệ của Ngài từ lòng thương xót của Ngài, và Ngài đã trút xuống từ bầu trời những cơn mưa tinh khiết để tẩy rửa.
This is also part of His complete power and supreme authority:
Allah sends the winds as heralds of glad tidings, i.e., they bring the clouds behind them. The winds are of many different types, depending on the purpose for which they are sent. Some of them form the clouds, others carry the clouds or drive them, and others come ahead of the clouds as heralds announcing their coming. Some of them come before that to stir up the earth, and some of them fertilize or "seed" the clouds to make it rain. Allah says:
وَأَنزَلْنَا مِنَ السَّمَآءِ مَآءً طَهُوراً
(and We send down pure water from the sky), meaning, as a means of purifying it. Abu Sa`id said, "It was said: "O Messenger of Allah, can we perform Wudu' with the water of the well of Buda`ah For it is a well in which rubbish and the flesh of dogs are thrown. He said:
«إِنَّ الْمَاءَ طَهُورٌ لَا يُنَجِّسُهُ شَيْء»
(Water is pure and nothing makes it impure.) This was recorded by Ash-Shafi`i and Ahmad, who graded it Sahih, and also by Abu Dawud and At-Tirmidhi, who graded it Hasan, and by An-Nasa'i. His saying:
لِّنُحْيِىَ بِهِ بَلْدَةً مَّيْتاً
(That We may give life thereby to a dead land,) means, a land that waited a long time for rain. It is devoid of vegetation or anything at all. When the rain comes to it, it becomes alive and its hills are covered with all kinds of colorful flowers, as Allah says:
فَإِذَآ أَنزَلْنَا عَلَيْهَا الْمَآءَ اهْتَزَّتْ وَرَبَتْ
(but when We send down water to it, it is stirred to life and growth...) (41:39). His saying:
وَنُسْقِيَهِ مِمَّا خَلَقْنَآ أَنْعَـماً وَأَنَاسِىَّ كَثِيراً
(and We give to drink thereof many of the cattle and men that We had created. ) means, so that animals such as cattle can drink from it, and people who are in desperate need of water can drink from it and water their crops and fruits. This is like the Ayah:
وَهُوَ الَّذِى يُنَزِّلُ الْغَيْثَ مِن بَعْدِ مَا قَنَطُواْ
(And He it is Who sends down the rain after they have despaired,) (42:28)
فَانظُرْ إِلَى ءَاثَـرِ رَحْمَةِ اللَّهِ كَيْفَ يُحْىِ الاٌّرْضَ بَعْدَ مَوْتِهَآ
(Look then at the effects of Allah's mercy, how He revives the earth after its death.) (30:50) His saying:
وَلَقَدْ صَرَّفْنَـهُ بَيْنَهُمْ لِيَذَّكَّرُواْ
(And indeed We have distributed it among them in order that they may remember) means, `We cause rain to fall on this land and not on that, and We cause the clouds to pass over one land and go to another, where We cause sufficient rain to fall so that its people have plenty, but not one drop falls on the first land.' There is a reason and great wisdom behind this. Ibn `Abbas and Ibn Mas`ud, may Allah be pleased with them said: "One year does not have more rain than another, but Allah distributes the rain as He wills. Then he recited this Ayah:
وَلَقَدْ صَرَّفْنَـهُ بَيْنَهُمْ لِيَذَّكَّرُواْ فَأَبَى أَكْثَرُ النَّاسِ إِلاَّ كُفُوراً
(And indeed We have distributed it (rain or water) amongst them in order that they may remember the grace of Allah, but most men refuse (out of) ingratitude. )" meaning, so that they may be reminded, when Allah brings the dead earth back to life, that He is able to bring the dead and dry bones back to life, or that those from whom rain is withheld are suffering this because of some sin they have committed, so that they may give it up.
فَأَبَى أَكْثَرُ النَّاسِ إِلاَّ كُفُورًا
(but most men refuse (out of) ingratitude.) `Ikrimah said, "This refers to those who say that rain comes because of such and such a star." This view of `Ikrimah is similar to the authentic Hadith recorded in Sahih Muslim; one day after a night's rain, the Messenger of Allah ﷺ said to his Companions:
«أَتَدْرُونَ مَاذَا قَالَ رَبُّكُمْ؟»
(Do you know what your Lord says) They said: "Allah and His Messenger know best." He said:
«قَالَ: أَصْبَحَ مِنْ عِبَادِي مُؤْمِنٌ بِي وَكَافِرٌ، فَأَمَّا مَنْ قَالَ: مُطِرْنَا بِفَضْلِ اللهِ وَرَحْمَتِهِ فَذَاكَ مُؤْمِنٌ بِي، كَافِرٌ بِالْكَوْكَبِ، وَأَمَّا مَنْ قَالَ: مُطِرْنَا بِنَوْءِ كَذَا وَكَذَا، فَذَاكَ كَافِرٌ بِي، مُؤْمِنٌ بِالْكَوْكَب»
(He says: "This morning some of My servants became believers in Me, and some became disbelievers. As for the one who said, `We have been given rain by the mercy and grace of Allah,' he is a believer in Me and a disbeliever in the stars. As for the one who said, `We have been given rain by such and such a star,' he is a disbeliever in Me and a believer in the stars.")
It is He who sent the winds as heralds of good news of the fall of rain which is His Mercy to His servants. I sent down from the sky rain water that is pure which they use to purify themselves.
"Dia-lah yang meniupkan angin (sebagai) pembawa kabar gembira, sebelum kedatangan rahmatNya (hujan); dan Kami tu-runkan dari langit air yang amat bersih, agar Kami menghidupkan dengan air itu negeri (tanah) yang mati, dan agar Kami memberi minum dengan air itu sebagian besar dari makhluk Kami, binatang-binatang ternak dan manusia yang banyak. Dan sesungguhnya Kami telah mempergilirkan hujan itu di antara manusia supaya mereka mengambil pelajaran (darinya); maka kebanyakan manusia itu tidak mau kecuali mengingkari (nikmat)." (Al-Furqan: 48-50).
(48-59) Maksudnya, Dia semata yang berbelas kasih ter-hadap hamba-hambaNya dan mencurahkan rizkiNya terhadap mereka, yaitu dengan meniupkan angin sebagai pembawa berita gembira (dekat) sebelum kedatangan rahmatNya, yaitu hujan. Dengan angin itu, awan pun datang dan bergumpal, dan menjadi kepingan, lalu ia menjatuhkan dan mencurahkan hujan dengan izin Sang Maha Pemerintah, yang Maha Pengatur agar menjadi berita gembira bagi manusia dengan adanya hujan itu sebelum turun, dan agar mereka bisa bersiap-siap untuk menghadapinya sebelum ia datang secara mendadak sekaligus; ﴾ وَأَنزَلۡنَا مِنَ ٱلسَّمَآءِ مَآءٗ طَهُورٗا ﴿ "dan Kami turunkan dari langit air yang amat bersih" membersihkan dari hadats dan najis, dan menyucikan dari kekeruhan dan ber-bagai kotoran, dan di dalamnya terdapat berkah dari berkahNya, yaitu bahwa Allah menurunkannya untuk menghidupkan (menyu-burkan) kembali tanah yang gersang, sehingga tumbuh berbagai aneka macam tumbuh-tumbuhan dan pohon-pohon di atasnya, dari tanaman yang bisa dimakan oleh manusia dan hewan ternak.
﴾ وَنُسۡقِيَهُۥ مِمَّا خَلَقۡنَآ أَنۡعَٰمٗا وَأَنَاسِيَّ كَثِيرٗا ﴿ "Dan agar Kami memberi minum dengan air itu sebagian besar dari makhluk Kami, binatang-binatang ternak dan manusia yang banyak." Maksudnya, Kami memberi minum kalian (dengannya) dan binatang-binatang ternak kalian. Bukankah Dia yang telah meniupkan angin sebagai pembawa berita gembira itu dan menjadikannya (memiliki) banyak fungsi, dan Dia menu-runkan air yang bersih penuh berkah dari langit, padanya terkan-dung rizki manusia dan hewan ternak mereka; Dia-lah semata yang berhak disembah, dan tidak ada sesuatu apa pun yang bisa diper-sekutukan denganNya.
(50) Setelah Allah سبحانه وتعالى menjelaskan ayat-ayat yang nampak dan kasat mata ini, dan mencurahkannya kepada manusia agar mereka mengenalNya, bersyukur (berterima kasih) kepadaNya dan selalu mengingatNya; namun demikian ﴾ أَكۡثَرُ ٱلنَّاسِ إِلَّا كُفُورٗا ﴿ "kebanyakan manusia itu tidak mau kecuali mengingkari," (nikmat Allah tersebut) karena akhlak dan tabiat mereka telah rusak.
Rüzgârları kullarına olan rahmeti sebebiyle yağmurun yağmasının müjdecisi olarak gönderen O'dur. Biz gökten tertemiz ve kendisi ile temizlendikleri yağmur suyunu indirdik.
Dialah yang meniupkan angin sebagai pembawa kabar gembira akan turunnya hujan yang merupakan rahmat-Nya atas hamba-hamba-Nya. Kami juga menurunkan dari langit air hujan dalam keadaan suci yang mereka pakai untuk bersuci.
وَأَنزَلْنَا مِنَ السَّمَاءِ مَاءً طَهُورًا (And We have sent down purifying water from the heavens - 25:48). In Arabic طَهُور (Tahur) means something which is pure by itself and which also purifies other things. Allah Ta’ ala has given this quality to water that it is clean by itself and possesses the property to cleanse other things also. The water we use comes down from the clouds in the form of rain, hail or snow. Then some of it flows on the surface of the earth and the rest seeps down into the ground. Under the ground there is a natural drainage system which takes the underground water to every nook of the earth and then it reappears on the surface in the form of springs, fountains etc. Sometimes the underground water is drawn out by digging wells to reach it. All these waters i.e. that which falls in the form of rain, or that which flows on the surface of earth in the form of rivers, streams or canals, or that which is preserved underground are pure in Shari` ah and have inherent property of cleaning other things. There is consensus of opinion in ummah on this matter and it is the express purport of the Holy Qur'an and Sunnah.
When the water is in large quantity as in the case of a pond, pool or a canal, it remains pure even if something filthy has fallen in it. On this point also there is a general consensus, unless the effect of filth is perceptible and the colour, taste and smell of water changes. However, if the quantity of water is small and some filth drops in it, then there is a difference of opinion among the jurists (مُجتھدین) on the nature and quantity of filth as well as the quantity of water in which the filth falls. Details on this issue are described by Mazhari and Qurtubi in their commentaries and are also available in the books on Fiqh.
C’est également Lui qui envoie le vent pour annoncer une pluie imminente représentant une miséricorde pour Ses serviteurs. En effet, Nous faisons descendre descendre du Ciel l’eau pure et purifiante de la pluie.
Egli è Colui che vi ha inviato i venti che portano il buon annuncio della pioggia, parte della Sua grazia nei confronti dei Suoi sudditi; e abbiamo fatto scendere dal cielo la pura acqua piovana, affinché sia utile per purificarvi,
Para revivir por medio del agua la tierra estéril y sin vegetación, haciendo crecer diversos tipos de plantas y derramando sobre ella verdor, y para dar de beber esa agua a los muchos animales y personas que ha creado.
Agar dengan air hujan yang turun dari langit itu Kami menghidupkan tanah tandus lagi mati yang tidak memiliki tumbuhan, yaitu dengan menumbuhkan berbagai jenis tumbuhan dan penghijauan di atasnya dan agar Kami memberi minum dengan air itu sebagian besar dari makhluk ciptaan Kami, yaitu binatang-binatang ternak dan manusia yang banyak.
e per far vivere, con l'acqua piovana, la terra secca e spoglia, in modo che nascano varie piante e la renda verde, e affinché sia utile per abbeverare molti esseri umani e animali.
The phenomenon which in the present age is known as the axial rotation of the earth has been set down here in layman’s language. The earth rotates on its axis once in twenty-four hours, due to which day and night follow upon each other. This is a wonderful miracle of Almighty God’s power. Had there been no axial rotation of the earth, half of it would have been continuously under the blazing sun, while the other half would have been continuously enveloped by night. Thus it would have been extremely difficult to live on the earth. There are many lessons in this system of the earth. Just as the light of day necessarily follows the darkness of night; in the same way untruth will be followed by Truth. Similarly, waking up in the morning after sleeping at night is symbolic of resurrection in the life after death. Likewise, there is a lesson hidden in the system of the rains. Just as the dead earth is revived thanks to the rains, so also does God’s guidance instil faith and fear of God in a heart which otherwise would have become as lifeless as an arid land.
Nous la faisons descendre afin de faire revivre une terre desséchée et stérile, en y faisant pousser des variétés de plantes et en la couvrant de verdure. Nous abreuvons aussi grâce à cette eau de nombreux bestiaux et humains que Nous avons créés.
Nitekim gökten yağan o suyla kuru bir araziye can verir, çeşitli bitkileri çimlendirip filizlendirir, o yerde çeşitli yeşillikleri yayar ve o suyla yarattığımız birçok hayvan ve insanı sularız.
So that I can revive by means of the water that comes down a barren land that has no vegetation by causing various types of plants to grow and spreading greenery on it, and to give that water as a drink to the many animals and people I have created.
TA dùng nước mưa đã trút xuống đó để phục hồi sự sống cho vùng đất chết khô, làm mọc ra cây trái, thảo mộc xanh tươi và dùng làm nguồn nước uống cho nhiều loại tạo hóa mà Ngài đã tạo trong đó có súc vật và con người.
وَنُسْقِيَهُ مِمَّا خَلَقْنَا أَنْعَامًا وَأَنَاسِيَّ كَثِيرًا And give drink to the many cattle and humans We have created - 25:49). The word أَنَاسِيَّ is the plural of إنسِیّ and some linguistics have taken it as a plural of إنسَان (both the words mean 'human' ). This verse has described that the rain is a source of irrigation for land, while it serves as a drink for 'many cattle and humans'. The point worth consideration here is why the word 'many' is used which indicates that some human beings do not benefit from it. This question may be answered by saying that the reference here is to the cattle and human beings living in jungles and deserts who directly use the water of rain. As for the urban people, they normally use the water of wells and canals etc.
upang magbigay-buhay Kami sa pamamagitan ng tubig na iyon na bumababa sa isang lupaing tigang na walang halaman doon, sa pamamagitan ng pagpapatubo roon ng mga uri ng halaman at ng pagpapakalat ng mga luntian doon; at upang magpainom Kami ng tubig na iyon sa kabilang sa nilikha Namin na maraming hayupan at tao.
Allah, dakle, šalje kišu da njome oživi krajolik zamrli – zelenom travom, za životinje, i plodovima, za ljude, i njome poji mnogu stoku i mnoge ljude.
وَلَقَدْ صَرَّفْنَاهُ بَيْنَهُمْ (And We have distributed it (the water) among them - 25:50). The verse says that We keep rotating the rainfall, that is, it sometimes falls in one locality and sometimes in another. Then sometimes a locality receives in one year more rain and in subsequent years less. Sayyidna ` Abdullah Ibn ` Abbas ؓ says that the presumption of some people that the quantity of rains varies from year to year is not really correct. In fact the aggregate amount of water sent down to the world (at macro-level) is equal every year. However, according to Allah's will, its allocation for different territories may change from year to year. Sometimes the quantity of water is curtailed for a specific habitation as a punishment and warning for it, and sometimes the quantity of rain is increased for a particular population, again as a punishment for their misdeeds. Thus the water that was a blessing in its origin turns into a torment for the people who are ungrateful and disobedient.
Abbiamo chiarito e variato le prove, nel Corano, affinché ne prendessero atto, ma la maggior parte della gente preferì la miscredenza alla fede, rinnegandole.
Talaga ngang nagpalinaw Kami at nagsarisari Kami sa Qur'ān ng mga katwiran at mga patotoo upang magsaalang-alang sila sa mga ito ngunit tumutol ang higit na marami sa mga tao [sa anuman] maliban sa kawalang-pasasalamat sa katotohanan at pagkakaila nito.
Sesungguhnya Kami telah menjelaskan dan menyebutkan berbagai jenis hujah dan dalil dalam Al-Qur`ān supaya mereka mengambil pelajaran darinya, namun kebanyakan manusia tidak mau kecuali kafir dan mengingkari kebenaran.
Hemos explicado de diversas maneras en el Corán los argumentos y las pruebas para que la gente recapacite, pero la mayoría persiste en su rechazo y negación de la verdad.
Biz Kur'an'da delilleri ve kesin kanıtları ibret almaları için çeşitli şekillerde açıkladık. Buna rağmen insanların çoğu hakkı inkâr etmekten ve ona nankörlük etmekten vazgeçmezler.
Dans le Coran, Nous avons exposé et varié des arguments et des preuves afin qu’ils en déduisent des enseignements, mais la plupart des gens ne font que rejeter la vérité.
Svevišnji Allah iznio je u Kur’anu raznovrsne dokaze i objasnio ih, da bi izvukli pouku, ali većina ljudi odbija istinu, iz oholosti, i neće da vjeruje.
Và TA đã trình bày biết bao bằng chứng và lý lẽ để chúng lấy đó làm bài học, nhưng đa số nhân loại thường vô ơn và phủ nhận sự thật.
I have explained in various ways in the Qur’ān, the arguments and proofs so that they might take heed, but most people persist in their rejection and denial of the truth.
51- Eğer dileseydik elbette her bir şehre bir uyarıcı (peygamber) gönderirdik.
52- O halde kâfirlere itaat etme ve onlara karşı bu (Kur’ân) ile büyük bir cihad ortaya koy.
51. Allah meşietinin dilediği şekilde geçerli olduğunu ve eğer dilemiş olsaydı her bir şehre mutlaka kendilerini uyarıp sakındıracak bir uyarıcı yani bir peygamber gönderebileceğini haber vermektedir. O, bunu yapamayacak değildir. Ama O’nun hikmeti ve -ey Muhammed- hem sana hem de kullara olan rahmeti, seni beyazlarıyla, siyahlarıyla, Arap olanlarıyla, olmayanlarıyla, insanlarıyla, cinleriyle onların hepsine bir peygamber olarak göndermeyi gerektirmiştir.
52. “O halde kâfirlere” seninle gönderilen herhangi bir şeyi terk etme hususunda “itaat etme!” Aksine seninle gönderilenlerin tümünü tebliğ etmek uğrunda bütün gayretinde çalışıp çabala ve “onlara karşı bu (Kur’ân) ile büyük bir cihad ortaya koy!” Hakkın zafere kavuşması, batılın ortadan kaldırılması için ne kadar gücün varsa hepsini ortaya koy, hiçbir şeyi esirgeme! Onların seni yalanladıklarına ve cüretkârlıklarını gösterdiklerine ne kadar çok tanık olsan bile yine de sen bütün gayretinle çalış, bütün gücünü ortaya koy, onların hidâyet bulacaklarından yana ümit kesme, onların hevâ ve isteklerine uyarak onlara tebliği asla terk etme!
The universality of the Prophet's Message, how He was supported in His Mission and Allah's Blessings to Mankind
Allah says:
وَلَوْ شِئْنَا لَبَعَثْنَا فِى كُلِّ قَرْيَةٍ نَّذِيراً
(And had We willed, We would have raised a warner in every town.) `Calling them to Allah, but We have singled you out, O Muhammad, to be sent to all the people of earth, and We have commanded you to convey the Qur'an,'
لاٌّنذِرَكُمْ بِهِ وَمَن بَلَغَ
(that I may therewith warn you and whomsoever it may reach) (6:19).
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).
لِّتُنذِرَ أُمَّ الْقُرَى وَمَنْ حَوْلَهَا
(that you may warn the Mother of the Towns and all around it) (42:7).
قُلْ يَأَيُّهَا النَّاسُ إِنِّى رَسُولُ اللَّهِ إِلَيْكُمْ جَمِيعًا
(Say: "O mankind! Verily, I am sent to you all as the Messenger of Allah...") (7:158). In the Two Sahihs (it is reported that the Prophet said:)
«بُعِثْتُ إِلَى الْأَحْمَرِ وَالْأَسْوَد»
(I have been sent to the red and the black. ) And:
«وَكَانَ النَّبِيُّ يُبْعَثُ إِلَى قَوْمِهِ خَاصَّةً، وَبُعِثْتُ إِلَى النَّاسِ عَامَّة»
(...A Prophet would be sent to his own people, but I have been sent to all of mankind.) Allah says:
فَلاَ تُطِعِ الْكَـفِرِينَ وَجَـهِدْهُمْ بِهِ
(So obey not the disbelievers, but strive hard against them with it.) meaning, with the Qur'an. This was the view of Ibn `Abbas.
جِهَاداً كَبيراً
(with the utmost endeavour.) This is like the Ayah,
يَأَيُّهَا النَّبِىُّ جَـهِدِ الْكُفَّـرَ وَالْمُنَـفِقِينَ
(O Prophet! Strive hard against the disbelievers and the hypocrites,) (9:73)
وَهُوَ الَّذِى مَرَجَ الْبَحْرَيْنِ هَـذَا عَذْبٌ فُرَاتٌ وَهَـذَا مِلْحٌ أُجَاجٌ
(And it is He Who has let free the two seas, this is palatable and sweet, and that is salty and bitter;) means, He has created the two kinds of water, sweet and salty. The sweet water is like that in rivers, springs and wells, which is fresh, sweet, palatable water. This was the view of Ibn Jurayj and of Ibn Jarir, and this is the meaning without a doubt, for nowhere in creation is there a sea which is fresh and sweet. Allah has told us about reality so that His servants may realize His blessings to them and give thanks to Him. The sweet water is that which flows amidst people. Allah has portioned it out among His creatures according to their needs; rivers and springs in every land, according to what they need for themselves and their lands.
وَهَـذَا مِلْحٌ أُجَاجٌ
(and that is salty and bitter;) meaning that it is salty, bitter and not easy to swallow. This is like the seas that are known in the east and the west, the Atlantic Ocean and the Straits that lead to it, the Red Sea, the Arabian Sea, the Persian Gulf, the China Sea, the Indian Ocean, the Mediterranean Sea, the Black Sea and so on, all the seas that are stable and do not flow, but they swell and surge in the winter and when the winds are strong, and they have tides that ebb and flow. At the beginning of each month the tides ebb and flood, and when the month starts to wane they retreat until they go back to where they started. When the crescent of the following month appears, the tide begins to ebb again until the fourteenth of the month, then it decreases. Allah, may He be glorified, the One Whose power is absolute, has set these laws in motion, so all of these seas are stationary, and He has made their water salty lest the air turn putrid because of them and the whole earth turn rotten as a result, and lest the earth spoil because of the animals dying on it. Because its water is salty, its air is healthy and its dead are good (to eat), hence when the Messenger of Allah ﷺ was asked whether sea water can be used for Wudu', he said:
«هُوَ الطَّهُورُ مَاؤُهُ، الْحِلُّ مَيْتَتُه»
(Its water is pure and its dead are lawful.) This was recorded by Malik, Ash-Shafi`i and Ahmad, and by the scholars of Sunan with a good Jayyid chain of narration.
وَجَعَلَ بَيْنَهُمَا بَرْزَخاً وَحِجْراً
(and He has set a barrier and a complete partition between them. ) meaning, between the sweet water and the saltwater.
بَرْزَخاً
(a barrier) means a partition, which is dry land.
وَحِجْراً مَّحْجُوراً
(and a complete partition) means, a barrier, to prevent one of them from reaching the other. This is like the Ayat:
مَرَجَ الْبَحْرَيْنِ يَلْتَقِيَانِ - بَيْنَهُمَا بَرْزَخٌ لاَّ يَبْغِيَانِ فَبِأَىِّ ءَالاءِ رَبِّكُمَا تُكَذِّبَانِ
(He has let loose the two seas meeting together. Between them is a barrier which none of them can transgress. Then which of the blessings of your Lord will you both deny) (55:19-21)
أَمَّن جَعَلَ الاٌّرْضَ قَرَاراً وَجَعَلَ خِلاَلَهَآ أَنْهَاراً وَجَعَلَ لَهَا رَوَاسِىَ وَجَعَلَ بَيْنَ الْبَحْرَيْنِ حَاجِزاً أَءِلـهٌ مَّعَ اللهِ بَلْ أَكْثَرُهُمْ لاَ يَعْلَمُونَ
(Is not He Who has made the earth as a fixed abode, and has placed rivers in its midst, and placed firm mountains therein, and set a barrier between the two seas Is there any god with Allah Nay, but most of them know not!) (27:61)
وَهُوَ الَّذِى خَلَقَ مِنَ الْمَآءِ بَشَراً
(And it is He Who has created man from water,) means, He created man from a weak Nutfah, then gave him shape and formed him, and completed his form, male and female, as He willed.
فَجَعَلَهُ نَسَباً وَصِهْراً
(and has appointed for him kindred by blood, and kindred by marriage.) in the beginning, he is someone's child, then he gets married and becomes a son-in-law, then he himself has sons-in-law and other relatives through marriage. All of this comes from a despised liquid, Allah says:
وَكَانَ رَبُّكَ قَدِيراً
(And your Lord is Ever All-Powerful to do what He wills.)
"Dan andaikata Kami menghendaki, benar-benarlah Kami utus pada tiap-tiap negeri seorang yang memberi peringatan (rasul). Maka janganlah kamu mengikuti orang-orang kafir, dan berjihad-lah kepada mereka dengan al-Qur`an dengan jihad yang besar." (Al-Furqan: 51-52).
(51) Allah سبحانه وتعالى mengabarkan tentang terlaksananya kehen-dakNya, dan kalau saja Dia berkehendak, niscaya Dia utus seorang pemberi peringatan pada tiap negeri. Yakni, seorang rasul yang memberi peringatan kepada mereka dan mewanti-wanti. Jadi, ke-hendak (masyi`ah) Allah itu tidak terbatas pada hal-hal itu saja. Akan tetapi kebijaksanaanNya dan rahmatNya kepadamu dan kepada manusia mengharuskanmu, wahai Muhammad untuk mengutus-mu kepada seluruh mereka, yang berkulit merah dan hitam, Arab dan bukan Arab, manusia dan jin.
(52) ﴾ فَلَا تُطِعِ ٱلۡكَٰفِرِينَ ﴿ "Maka janganlah kamu mengikuti orang-orang kafir," di dalam mengabaikan sedikit pun dari ajaran yang de-ngannya kamu diutus, bahkan kerahkanlah segenap kemampuan-mu dalam rangka menyampaikan ajaran yang karenanya kamu diutus, ﴾ وَجَٰهِدۡهُم ﴿ "dan berjihadlah kepada mereka," dengan al-Qur`an, ﴾ جِهَادٗا كَبِيرٗا ﴿ "dengan jihad yang besar." Maksudnya, jangan engkau sisakan dari kemampuanmu dalam membela kebenaran dan me-madamkan kebatilan, melainkan engkau telah mengerahkannya, sekalipun kamu melihat bagaimanapun pendustaan dan kelancang-an mereka. Maka kerahkanlah kemampuanmu dan curahkanlah segenap tenagamu, dan jangan berputus asa untuk memberi mereka petunjuk, dan janganlah kamu meninggalkan tugas menyampaikan risalah kepada mereka karena hawa nafsu mereka.
Và nếu muốn là TA đã gởi đến mỗi ngôi làng một Thiên Sứ để cảnh báo họ, để dọa họ về hình phạt của Allah nhưng TA đã không làm thế, TA chỉ gởi Muhammad đảm nhận sứ mạng Thiên Sứ đến với toàn thể loài người.
Kung sakaling niloob Namin ay talaga sanang nagpadala Kami sa bawat pamayanan ng isang sugong magbababala sa kanila at magpapangamba sa kanila sa parusa Namin, subalit Kami ay hindi nagnais niyon. Nagpadala lamang Kami kay Muḥammad – ang basbas at ang pagbati ng kapayapaan ay sumakanya – bilang sugo sa lahat ng mga tao.
Kad bi Allah, džellešanuhu, htio, u svaki bi grad poslao poslanika da poziva stanovnike istog tog grada i upozorava na kaznu na ahiretu. Međutim, Svevišnji Allah to nije htio, nego je poslao poslanika Muhammeda, sallallahu alejhi ve sellem, svim svjetovima.
Se avessimo voluto, avremmo inviato ad ogni villaggio un Messaggero che li avvertisse e incutesse loro timore della punizione di Allāh, ma non abbiamo voluto ciò; in verità, abbiamo inviato Muħammed, pace e benedizione di Allāh su di lui ﷺ, come Messaggero a tutta la gente.
Andaikata Kami menghendaki Kami benar-benar utus pada setiap negeri seorang rasul yang memberi peringatan dan ancaman terhadap mereka dari azab Allah, namun Kami tidak menghendaki hal itu, tetapi Kami hanya mengutus Muhammad -ṣallallāhu 'alaihi wa sallam- sebagai rasul kepada seluruh umat manusia.
Si hubiera sido Mi voluntad, habría enviado un Mensajero a cada pueblo, para advertirles del castigo de Al-lah. Pero mi voluntad fue que Mujámmad r fuera el último Mensajero para toda la humanidad.
If it had been My will, I would have sent a Messenger to every town, to warn them of Allah’s punishment. But I did not will that. I only sent Muhammad (peace be upon him) as a Messenger to all people.
Eğer dileseydik, Allah'ın azabından sakındırıp, korkutmak için her kasabaya bir resul gönderirdik. Ama biz bunu böyle dilemedik. Bilakis, Muhammed -sallallahu aleyhi ve sellem-'i bütün insanlara resul olarak gönderdik.
Si Nous l’avions voulu, Nous aurions envoyé dans chaque cité un messager qui les avertit contre la punition d’Allah mais Nous avons décidé d’envoyer Muħammad à tous les humains.
Zato se ne pokoravaj nevjernicima, Poslaniče, praveći ustupke i izostavljajući bilo šta od onog čime te Allah obavezao kao objavom koju moraš dostaviti ljudima! Nemoj ništa utajiti, nego se trudi pozivajući u islam i opominjući ljude, te se časnim Kur’anom bori protiv njih borbom velikom.
Oleh sebab itu, janganlah engkau mengikuti orang-orang kafir dalam perkara yang mereka minta dan yang mereka usulkan kepadamu. Berjihadlah terhadap mereka dengan Al-Qur`ān yang diturunkan kepadamu dengan jihad yang besar berupa kesabaran atas gangguan mereka, serta tegar menghadapi kesulitan dalam mendakwahi mereka ke jalan Allah.
In the Quran, the topics of the unity of God and the Hereafter have been described again and again in a number of different ways. If a man is serious, these discourses are enough to arouse his interest. But one who is unheeding is not influenced by any argument. Undertaking the great jihad by means of the Quran means a peaceful struggle to spread the word of God. That is to say, peaceful struggle is the real jihad—nay, the greatest jihad. Even if opponents try to divert the attention of the believers from the realm of peaceful efforts, it should then be the endeavour of the believers to concentrate upon the field of preaching based on the teachings of the Quran. However, if, due to the distraction caused by opponents, the field of action appears to be changing at any time, then all possible efforts should be made to bring it back to the field of peaceful activity aimed at conveying the message of the Quran.
No sigas a los incrédulos en sus exigencias de ser blando con ellos y en las propuestas que te hagan llegar. Esfuérzate contra ellos con este Corán siendo paciente con su maltrato, y soportando las dificultades de invitarlos al camino de Al-lah.
N’obéis donc pas aux mécréants lorsqu’ils te demandent de répondre favorablement à leurs suggestions et lutte vigoureusement contre eux en usant de ce Coran qui t’a été révélé, en endurant patiemment leurs offenses et en supportant les peines de la prédication.
So do not follow the disbelievers in their demands for you to be soft with them and in the proposals that they put forward. Strive against them with this Qur’ān that is revealed to you a mighty struggle by being patient over their harm and tolerating difficulties in calling them to Allah.
Thế nên, Ngươi chớ nghe theo lời đám người vô đức tin khi chúng muốn Ngươi chiều theo chúng, tâng bốc chúng về những gì chúng đã gợi ý với Ngươi, Ngươi hãy dùng Qur'an mà đấu tranh với chúng bằng cuộc đấu tranh mạnh mẽ với sự kiên nhẫn trên mọi gây hại của chúng khi chúng cố ngăn chặn con đường kêu gọi đến với Allah của Ngươi.
İsteklerine ses çıkarmayıp, sunmuş oldukları şeylere onay vererek sakın kâfirlere itaat edeyim deme. Sana verdikleri eziyete sabrederek ve onları Yüce Allah'a davet ederken karşı karşıya kaldığın zorluklara tahammül ederek indirilen bu Kur'an ile onlarla büyük bir mücadelede bulun.
Jihad with Qur'an (its propagation) is great Jihad
وَجَاهِدْهُم بِهِ جِهَادًا كَبِيرًا (And strive against them with it (the Qur'an) a great striving - 25:52). This is a Makkan verse when the injunction for Jihad, in the sense of fighting the infidels, had not been revealed. What is ordained in this verse is that you spread the message of Qur'an among the people at large. Propagation of Qur'anic message among people and to make them understand it is great Jihad whether it is by mouth, pen or any other means,
Non assecondare i miscredenti nelle loro richieste e nelle proposte che presentano, e combattili tenacemente con il Corano che ti è stato rivelato, e sopporta le loro ingiurie e le difficoltà nell'invitarli ad Allāh.
Kaya huwag kang tumalima sa mga tagatangging sumampalataya sa anumang hinihiling nila sa iyo na paglalangis sa kanila at sa anumang inihahain nila na mga mungkahi. Makibaka ka sa kanila sa pamamagitan nitong Qur'ān na pinabababa sa iyo ayon sa isang pakikibakang sukdulan sa pamamagitan ng pagtitiis sa pananakit nila at pagbata sa mga hirap sa pag-aanyaya sa kanila tungo kay Allāh.
İki denizin suyunu birbirine katan Allah -Subhanehu ve Teâlâ-'dır. O tatlı olanı tuzlu olan ile birbirine katmış, aralarına da örtücü bir set koymuştur. Böylece bu iki su birbiri içine karışmamıştır.
Svemogući Allah učinio je da dvije vodene površine jedna pored druge budu – jedna je slatka i prijatna, njena se voda ugodno pije i njome se gasi žeđ, a druga je slana i gorka, pa joj voda nije pitka, a među njima je prepreku i branu neprobojnu postavio zbog koje se njihove vode ne miješaju.
E Allāh, gloria Sua, è Colui che ha fatto confluire i due mari, creando un buon miscuglio, di cui uno è salato; e ha posto, tra di loro, un ostacolo che impedisse loro di mescolarsi.
Dialah Allah yang mempertemukan antara dua laut yang mengalir berdampingan, Dia mencampurkan antara yang tawar lagi segar dengan yang asin, dan meletakkan di antara keduanya dinding dan batas yang menghalangi bersatunya dua lautan itu.
When two rivers meet or a river flows down into the sea, at the point of confluence, in spite of coming together, the two waters remain separate and a line of demarcation can be seen for quite a distance. The writer of these words has witnessed this scene at the meeting place of the rivers Ganges and Yamuna at Allahabad. This happens under the natural law which in the present age is known as ‘surface tension’. Similarly, at the sea coast when the tides are rising the salt sea water rides over the coastal river’s fresh water. But the surface tension keeps the two waters separate, and when the tide goes out, the saltish water withdraws from above (without affecting the water below), and the fresh water below maintains its natural character. Due to this surface tension law, it has been possible to find reservoirs of fresh water in the very midst of salt sea waters to meet the needs of voyagers.
Es Al-lah, glorificado y exaltado sea, Quien ha hecho confluir las dos masas de agua, una dulce y la otra salada, y ha puesto entre ambas una barrera y una línea divisoria entre ellas que impide que se entremezclen.
C’est Allah qui a mis en présence l’eau des deux mers: l’une douce et l’autre salée. Puis il fit en sorte qu’une barrière infranchissable les sépare et les empêche de se mélanger.
Si Allāh – kaluwalhatian sa Kanya – ay ang nagpadikit sa dalawang dagat: itong isa ay naiinom na matamis at itong isa pa ay maalat na mapait. Naglagay Siya sa pagitan ng dalawang ito ng isang pangharang at isang pantakip na tumatakip na pumipigil sa dalawang ito sa paghahaluan.
وَهُوَ الَّذِي مَرَجَ الْبَحْرَيْنِ هَـٰذَا عَذْبٌ فُرَاتٌ وَهَـٰذَا مِلْحٌ أُجَاجٌ وَجَعَلَ بَيْنَهُمَا بَرْزَخًا وَحِجْرًا مَّحْجُورًا ﴿53﴾
And He is the One who joined the two seas - this is sweat, very sweat and this is bitter, very bitter - and made between them a buffer and a barrier, prohibited (to cross) - 25:53.
The word مَرَج (maraja) means to let off or allow to roam freely and hence pasture is called رَج (maraj) that is where animals can graze and roam about. عَذْبٌ ('adhb) is sweet water, while فُراَت means delicious and pleasant; and مِلح (milh) means salty and أُجَاجٌ means bitter.
Allah Ta’ ala in His own Wisdom has created two types of waters. One is enormous in size called oceans and cover up about two third of the global space while the rest of the one third space is made up of land mass on which people live. The water of the oceans and seas is extremely brackish, bitter and of a bad taste. On the other hand the water found on land in different forms is potable, pleasant and tasty. This water is just right for the needs of mankind and animals alike who drink it and use it for cleaning. If the water of the seas and oceans were not brackish, it would have decayed very quickly leaving behind a pungent and foul odor making the life unbearable for humans and animals on land. Moreover, the creatures living in ocean and sea water, and number manifold than those living on land could not have survived because when they die, they perish in the brackish water. If they were to die in sweet water their decomposition would have contaminated the water making the survival of the marine life impossible and its stink would have been unbearable for the life on land. Then the garbage of the land is generally dumped in the sea where it is decomposed (except for a few modern age items which need special treatment). Therefore, brackish water of the oceans and seas is a great blessing of Allah Ta’ ala for all creatures, whether living in the sea or on the land. Without the presence of brackish water mass, there would have been no marine or land life.
In this verse it is elucidated that it is a great blessing and grace of Allah Ta` a1a to have provided two types of waters in accordance with the needs of mankind. Then it is a perfect demonstration of His complete power that when a river of sweet water falls into the sea, the two waters .(the sweet and the brackish) do not mingle immediately where they meet, but for miles they remain separated from each other, despite the fact that there is no physical curtain between them. This is yet another example of His omnipotence.
It is Allah, may He be glorified, who merged the water of the two bodies of flowing water. He mixed the sweet and the salty, and put a barrier and dividing line between them that prevents them from intermingling.
53- İki denizi (birbirine doğru) salıveren O’dur: Biri, tatlı mı tatlı, diğeri ise tuzlu ve acıdır. O ikisi arasına da bir engel ve aşılmaz bir sınır koymuştur.
53. Yani tatlı deniz olan yeryüzü ırmakları ile tuzlu denizi salıp birbirine kavuşturan yanlızca O’dur. Bunların her birisinin sağladığı faydayı kulların maslahatına O yaratmıştır. “O ikisi arasına da bir engel ve aşılmaz” sağlam mı sağlam “bir sınır koymuştur.” Böylelikle bu denizlerin birinin diğerine karışması ve bunlardan gözetilen menfaatin yok olması bu engelle önlenmektedir.
"Dan Dia-lah yang membiarkan dua laut mengalir (berdam-pingan); yang ini tawar lagi segar dan yang lain asin lagi pahit; dan Dia menjadikan antara keduanya dinding dan batas yang menghalangi." (Al-Furqan: 53).
(53) Maksudnya, ﴾ وَهُوَ ﴿ "Dan Dia-lah" semata, ﴾ ٱلَّذِي مَرَجَ ٱلۡبَحۡرَيۡنِ ﴿ "yang membiarkan dua laut mengalir" keduanya bertemu, lautan yang tawar, yaitu sungai-sungai yang bertebaran di muka bumi, dan lautan yang asin, dan Dia menjadikan manfaat masing-masing sebagai kemaslahatan manusia. ﴾ وَجَعَلَ بَيۡنَهُمَا بَرۡزَخٗا ﴿ "Dan Dia menjadikan antara keduanya dinding," yakni, pembatas yang mencegah percam-puran yang satu dengan yang lain, sehingga bisa hilanglah fungsi yang diinginkan darinya, ﴾ وَحِجۡرٗا مَّحۡجُورٗا ﴿ "dan batas yang menghalangi," pembatas yang membentengi.
Và Allah Hiển Vinh là Đấng đã tách biệt hai nguồn nước mặn và nước ngọt bởi một vách chắc vô hình cản chúng quyện vào nhau.
Erkek ve kadının suyundan (menisinden) bir beşer yaratan O'dur. Beşeri yaratan O yaratıcı nesep ve sıhriyet (kan ve evlilik bağından doğan) akrabalığını da yarattı. -Ey Resul!- Rabbin her şeye kadirdir. Hiçbir şey O'nu aciz bırakamaz. Erkeğin ve kadının menisinden insanı yaratması da O'nun kudretindendir.
Và Ngài đã tạo hóa con người từ tinh dịch của đàn ông và phụ nữ, Ngài kết chặt loài người bằng hai mối quan hệ ruột thịt và kết hôn. Thượng Đế của Ngươi - hỡi Thiên Sứ - là Đấng toàn năng, không gì làm Ngài bất lực và một trong những quyền năng của Ngài là Ngài đã tạo ra con người từ tinh dịch của đàn ông và đàn bà.
Es Él Quien creó a los seres humanos a partir de un cigoto. Al crear seres humanos Él estableció la relación de parentesco por sangre y la relación por matrimonio. Tu Señor es Todopoderoso y nada está fuera de Su capacidad. Es a través de Su Poder que Él los creó.
Egli è Colui che ha creato, a partire dal seme dell'uomo e della donna, degli esseri; e, a partire dagli esseri, creò i rapporti di parentela stretta e collaterale. E il tuo Dio, o Messaggero, è Potente, nulla Gli è impossibile. Grazie alla Sua potenza, creò gli esseri a partire dal seme dell'uomo e della donna.
Allah je Onaj Koji od muškog i ženskog sjemena stvara ljude, muškarce i žene, pa se među njima uspostavljaju veze po krvi i tazbini. A Allah je kadar stvoriti šta hoće, niko Ga u tome ne može spriječiti. Stvaranje čovjeka od muškog i ženskog sjemena primjer je Njegove moći.
It is He who created human beings from the semen of men and women. By creating human beings He established the relationship of kinship by blood and relationship by marriage. Your Lord is all powerful and Nothing is outside His ability. It is through His Power that He created man from the semen of a man and woman.
C’est aussi Allah qui crée l’être humain du sperme de l’homme et de la femme et institua les relations de parenté et d’alliance matrimoniale entre les humains. Ô Messager, ton Seigneur a pouvoir sur toute chose. Rien ne Lui est impossible et l’une des manifestations de Son pouvoir est qu’Il crée l’être humain à partir du sperme de l’homme et de la femme.
54- Sudan bir insan yaratan, ondan nesep ve evlilik yoluyla akrabalar meydana getiren O’dur. Rabbin kudret sahibidir.
54. İnsan oğlunu hakir bir sudan yaratan, sonra ondan pek çok sayıda soy sop türeten, bunları nesep ve evlilik yoluyla akrabalar kılarak, ayrı ayrı kılan ve bir arada toplayan O’dur. Halbuki bütün bunların hepsinin ana yaratılış maddesi, o hakir sudur. Bu da O’nun kudretinin kemaline delildir. Çünkü “Rabbin kudret sahibidir” Ayrıca bu, yalnızca O’na ibadetin hak olduğuna, başkasına ibadetin ise batıl olduğuna da delil teşkil etmektedir. Çünkü sonraki ayette Yüce Allah şöyle buyurmaktadır:
Dia pula yang menciptakan seorang manusia dari air mani laki-laki dan perempuan, lalu Dia jadikan manusia itu memiliki hubungan kekerabatan dan muṣāharah (pernikahan). Sungguh Tuhanmu -wahai Rasul- Mahakuasa, tidak dilemahkan oleh sesuatu pun, dan di antara kekuasaan-Nya adalah penciptaan manusia dari air mani laki-laki dan perempuan.
"Dan Dia (pula) yang menciptakan manusia dari air, lalu Dia menjadikan manusia itu (punya) keturunan dan mushaharah (perbesanan) dan Rabbmu adalah Mahakuasa." (Al-Furqan: 54).
(54) Maksudnya, Dia-lah Allah semata, tiada sekutu bagi-Nya, yang telah menciptakan manusia dari air hina, kemudian darinya dikembangbiakkan anak keturunan yang banyak, dan menjadikan mereka bernasab dan berbesanan, berpisah-pisah dan berkelompok. Dan materi semua itu adalah berasal dari air yang hina. Ini semua menunjukkan kesempurnaan kekuasaanNya, karena Allah سبحانه وتعالى berfirman, ﴾ وَكَانَ رَبُّكَ قَدِيرٗا ﴿ "Dan Rabbmu adalah Mahakuasa." Dan menunjukkan peribadahan kepada Allah adalah benar, se-dangkan peribadahan kepada selainNya adalah batil, berdasarkan FirmanNya,
The main constituent of the human body is water. That wonderful creation, called the human being, came into existence with water. Then by the natural process of procreation, generation followed upon generation. If we identify and study similar events which take place on the earth, we will find symbols of God’s power hidden in them.
وَهُوَ الَّذِي خَلَقَ مِنَ الْمَاءِ بَشَرًا فَجَعَلَهُ نَسَبًا وَصِهْرًا (And He is the One who created man from water then made of him kinship of blood and kinship of in-laws. 25:54) نَسَب (nasab, translated above as 'kinship of blood' ) is that relationship which emanates from either parent, and صِهْر (sihr, translated above as 'kinship of in-laws' ) is that kinship which is drawn from the wife's side and is called in - laws. All these relations and bonds are Allah's graces given to mankind for a pleasant and tranquil life. If these relations are taken away from someone's life it will be impossible for him to live by himself.
Siya ay ang lumikha mula sa punlay ng lalaki at babae ng isang tao. Ang lumikha sa tao ay nagpaluwal ng ugnayan sa pagkakamag-anak at ugnayan sa pag-aasawa. Laging ang Panginoon mo, O Sugo, ay May-kakayahan: walang nagpapawalang-kakayahan sa Kanya na anuman. Bahagi ng kakayahan Niya ang paglikha sa tao mula sa punlay ng lalaki at babae.
Nevjernici se klanjaju lažnim božanstvima, a ne Allahu, koja ne mogu pribaviti nikakvo dobro onom ko im robuje, niti mogu nanijeti kakvo zlo onom ko ih odbacuje. Nevjernik slijedi šejtana u onom što ljuti Svevišnjeg Allaha.
Orang-orang kafir menyembah patung-patung selain Allah yang tidak memberi manfaat meskipun mereka menaatinya dan tidak pula memberi mudarat meskipun mereka menentangnya. Orang kafir itu adalah pengikut setan dalam melakukan apa yang mendatangkan kemurkaan Allah -Subḥānahu-.
Sin embargo, los idólatras adoran ídolos que no pueden beneficiarlos si los siguen, ni perjudicarlos si van en su contra. El incrédulo siempre ha seguido a Satanás en la desobediencia a Al-lah, alabado y glorificado sea.
Sumasamba ang mga tagatangging sumampalataya bukod pa kay Allāh sa mga diyus-diyusang hindi nakapagpapakinabang sa kanila kung tumalima sila sa mga ito at hindi nakapipinsala sa kanila kung sumuway sila sa mga ito. Laging ang tagatangging sumampalataya ay isang tagasunod para sa demonyo sa ikinaiinis ni Allāh – kaluwalhatian sa Kanya.
Yet instead of Allah, the disbelievers worship idols that can neither benefit them, if they follow them, nor harm them, if they go against them. The disbeliever has always followed Satan in that which angers Allah, may He be glorified.
Và nhóm người vô đức tin đã thờ phượng ngoài Allah những bục tượng không giúp gì được cho họ khi họ phục tùng chúng và cũng không thể hại được họ khi họ bất tuân chúng, và nhóm người vô đức tin đã ùa theo lũ Shaytan làm những điều làm Allah giận dữ.
55- Ama onlar Allah’ın dışında kendilerine fayda da zarar da veremeyen şeylere ibadet ediyorlar. Zaten kâfir, Rabbine karşı hep (şeytana/batıla) arka çıkar.
55. Yani onlar fayda da zarar veremeyen putlara, cansız varlıklara ibadet ederler. Bunları, tek başına fayda ve zarar verme gücüne sahip, tek başına verme ve engelleme kudretine sahip olana ortak koşarlar. Halbuki onlara düşen, Rablerinin irşadı sayesinde O’nun dinini koruyup himaye eden, peygamberine uyan kimseler olmaktır. Ancak onlar tam aksini işlediler.“Zaten kâfir, Rabbine karşı hep (şeytana/batıla) arka çıkar.” Batıl olan putlar ve heykeller Allah’a düşmandırlar. Kâfirler ise bu putlara yardımcı olmuş, Rablerine karşı bunlara destek vermiştir. Böylelikle kâfir, düşmanlık ve savaşta Yüce Allah’a karşı çıkan biri ve Rabbinin düşmanıdır. Halbuki insanı yaratan, ona rızık veren O’dur. Görülen ve görünmeyen bunca nimetleri O ihsan etmiştir. Hiçbir şekilde o, Allah’ın mülkü, saltanatı, mutlak egemenliği kapsamının dışına çıkamaz. Buna rağmen Yüce Allah, ona ihsanını ve iyiliğini de kesmez. Ama kâfir, cahilliği sebebiyle Rabbine karşı bu düşmanlığı ve karşı çıkışı sürdürüp gider.
Kâfirler, itaat ettiklerinde kendilerine faydası olmayan ve onlara karşı geldiklerinde kendilerine zararı da dokunmayan Yüce Allah'tan başka putlara ibadet ederler. Kâfir, her noksanlıktan münezzeh olan Allah -Subhanehu ve Teâlâ-'yı öfkelendiren şeytana tabidir.
Les mécréants adorent en dehors d’Allah des idoles qui ne leur sont utiles en rien s’ils leur obéissent ni ne leur nuisent lorsqu’ils leur désobéissent. Le mécréant est assurément le disciple de Satan et lui obéit lorsqu’il s’agit de provoquer la colère d’Allah.
"Dan mereka menyembah selain Allah sesuatu yang tidak (dapat) memberi manfaat kepada mereka dan tidak (pula) memberi mudarat kepada mereka. Orang-orang kafir itu penolong (setan untuk durhaka) terhadap RabbNya." (Al-Furqan: 55).
(55) Maksudnya, mereka menyembah patung-patung dan orang-orang mati yang tidak (dapat) membahayakan dan tidak pula memberi manfaat, dan mereka menjadikannya sebagai sekutu-sekutu bagi Maha Pemilik manfaat dan bahaya, (Pemilik) pem-berian dan pencegahan; padahal yang wajib atas mereka adalah agar mereka menjadi orang-orang yang mengikuti petunjuk dan arahan Rabb mereka, serta membela agamaNya, namun mereka menyalahi perintah itu.
﴾ وَكَانَ ٱلۡكَافِرُ عَلَىٰ رَبِّهِۦ ظَهِيرٗا ﴿ "Orang-orang kafir itu penolong (setan untuk durhaka) terhadap RabbNya." Jadi kebatilan itu adalah berhala-ber-hala dan sekutu-sekutunya yang menjadi musuh Allah. Orang kafir menolong dan membelanya melawan Rabbnya, dan ia menjadi musuh bagi Rabbnya dan menentangNya dalam permusuhan dan perang. Dia-lah Allah yang telah menciptakannya, memberinya rizki dan melimpahkan kepadanya berbagai nikmat yang nampak dan yang tidak nampak, sedangkan ia tidak keluar dari kekuasaan, kerajaan dan genggamanNya, dan Allah tidak pernah memutus kebaikan dan karuniaNya darinya, sedangkan dia dengan kebo-dohannya terus melakukan permusuhan dan penentangan.
The Ignorance of the Idolators
Allah tells us how ignorant the idolators are; instead of worshipping Allah, they worship idols which do not possess the power either to harm or benefit. They do this with no evidence or proof; the only thing that led them to do this was their own whims and desires. So they take these idols as protectors and fight for their sake, and they oppose Allah and His Messenger and the believers for their sake. Similarly Allah says:
وَكَانَ الْكَـفِرُ عَلَى رَبِّهِ ظَهِيراً
(and the disbeliever is ever a helper against his Lord.) meaning, he is a supporter of Shaytan against the party of Allah, but the party of Allah are the ones who will prevail, as Allah says:
وَاتَّخَذُواْ مِن دُونِ اللَّهِ ءَالِهَةً لَّعَلَّهُمْ يُنصَرُونَ - لاَ يَسْتَطِيعُونَ نَصْرَهُمْ وَهُمْ لَهُمْ جُندٌ مٌّحْضَرُونَ
(And they have taken besides Allah gods, hoping that they might be helped. They cannot help them, but they will be brought forward as a troop against those who worshipped them.) (36:74-75) meaning, the gods which they worshipped instead of Allah cannot help them. These ignorant people are troops for the idols and are ready to fight for their sake and protect their sanctuaries, but in the end the victory will be for Allah and His Messenger and the believers, in this world and the Hereafter.
وَكَانَ الْكَـفِرُ عَلَى رَبِّهِ ظَهِيراً
(and the disbeliever is ever a helper against his Lord. ) Mujahid said: "He supports and helps the Shaytan in disobedience towards Allah.
The Messenger brings Glad Tidings and Warnings
Then Allah tells His Messenger:
وَمَآ أَرْسَلْنَـكَ إِلاَّ مُبَشِّراً وَنَذِيراً
(And We have sent you only as a bearer of good news and a warner.) meaning, a bringer of good news to the believers, a warner to the disbelievers; bringing good news of Paradise to those who obey Allah, and bringing warnings of a dreadful punishment for those who go against the commandments of Allah.
قُلْ مَآ أَسْأَلُكُمْ عَلَيْهِ مِنْ أَجْرٍ
(Say: "No reward do I ask of you for this...") `for conveying this message and this warning, I do not ask for any reward from your wealth; I am only doing this for the sake of Allah, may He be exalted.'
لِمَن شَآءَ مِنكُمْ أَن يَسْتَقِيمَ
(To whomsoever among you who wills to walk straight) (81:28).
إِلاَّ مَن شَآءَ أَن يَتَّخِذَ إِلَى رَبِّهِ سَبِيلاً
(save that whosoever wills, may take a path to his Lord.) means, a way and a methodology to be followed.
The Command to the Messenger to put his Trust in Allah, and someof His Qualities
Then Allah says:
وَتَوَكَّلْ عَلَى الْحَىِّ الَّذِى لاَ يَمُوتُ
(And put your trust in the Ever Living One Who dies not,) meaning, in all your affairs, put your trust in Allah, the Ever-Living Who never dies, the One Who
الاٌّوَّلُ وَالاٌّخِرُ وَالظَّـهِرُ وَالْبَـطِنُ وَهُوَ بِكُلِّ شَىْءٍ عَلِيمٌ
(is the First and the Last, the Most High and the Most Near. And He is the All-Knower of everything) (57:3). The Eternal, Ever-Lasting, Ever-Living, Self-Sufficient One, the Lord and Sovereign of all things, the One to Whom you should always turn. Allah is the One in Whom you should put your trust and to Whom you should turn for refuge, He will be sufficient for you and will be your helper and supporter, and will cause you to prevail. As Allah says:
يَـأَيُّهَا الرَّسُولُ بَلِّغْ مَآ أُنزِلَ إِلَيْكَ مِن رَّبِّكَ وَإِن لَّمْ تَفْعَلْ فَمَا بَلَّغْتَ رِسَالَتَهُ وَاللَّهُ يَعْصِمُكَ مِنَ النَّاسِ
(O Messenger! Proclaim which has been sent down to you from your Lord. And if you do not, then you have not conveyed His Message. Allah will protect you from mankind) (5:67).
وَسَبِّحْ بِحَمْدِهِ
(and glorify His praises,) means, combine praising Him with glorifying Him. Hence the Messenger of Allah ﷺ used to say:
«سُبْحَانَكَ اللَّهُمَّ رَبَّنَا وَبِحَمْدِك»
(Glory be to You, O Allah, and with Your praise.) So the Ayah means: be sincere in worshipping Him and putting your trust in Him. This is like the Ayat:
رَّبُّ الْمَشْرِقِ وَالْمَغْرِبِ لاَ إِلَـهَ إِلاَّ هُوَ فَاتَّخِذْهُ وَكِيلاً
(The Lord of the east and the west; there is no God but He. So take Him as a Trustee.) (73:9)
فَاعْبُدْهُ وَتَوَكَّلْ عَلَيْهِ
(So worship Him and put your trust in Him) (11:123).
قُلْ هُوَ الرَّحْمَـنُ ءَامَنَّا بِهِ وَعَلَيْهِ تَوَكَّلْنَا
(Say: "He is the Most Gracious, in Him we believe, and in Him we put our trust.") (67:29)
وَكَفَى بِهِ بِذُنُوبِ عِبَادِهِ خَبِيراً
(and sufficient is He as the All-Knower of the sins of His servants) means, by His perfect knowledge nothing is hidden from Him nor can anything be hidden from Him, not even a speck of dust's weight.
الَّذِى خَلَقَ السَّمَـوَتِ وَالاٌّرْضَ
(Who created the heavens and the earth...) means, He is the Ever-Living Who never dies, He is the Creator, Sustainer and Sovereign of all things, Who by His might and power created the seven heavens with their vast height and width, and the seven earths with their great depths and density.
فِي سِتَّةِ أَيَّامٍ ثُمَّ اسْتَوَى عَلَى الْعَرْشِ
(in six Days. Then He rose over the Throne.) means, He is running all affairs and He decrees according to the truth, and He is the best of those who decide.
ثُمَّ اسْتَوَى عَلَى الْعَرْشِ الرَّحْمَـنُ فَاسْأَلْ بِهِ خَبِيراً
(Then He rose over (Istawa) the Throne. The Most Gracious! Ask Him, as He is the All-Knower.) meaning, find out about Him from one who knows most about Him, and follow him and take him as your example. It is known that there is no one who knows more about Allah than His servant and Messenger Muhammad ﷺ, the absolute leader of the sons of Adam in this world and the Hereafter, who does not speak of his own desire, but conveys revelation revealed to him. What he says is true, and he is the leader whose decision counts; when there is a dispute, people are obliged to refer to him, and whatever is in accordance with his words and deeds is right, and whatever goes against them should be rejected no matter who says or does it. Allah says:
فَإِن تَنَازَعْتُمْ فِى شَىْءٍ
((And) if you differ in anything among yourselves...) (4:59).
وَمَا اخْتَلَفْتُمْ فِيهِ مِن شَىْءٍ فَحُكْمُهُ إِلَى اللَّهِ
(And in whatsoever you differ, the decision thereof is with Allah) (42:10).
وَتَمَّتْ كَلِمَةُ رَبِّكَ صِدْقاً وَعَدْلاً
(And the Word of your Lord has been fulfilled in truth and in justice) (6: 115). meaning, He has spoken the truth and is fair and just in His commands and prohibitions. Allah says here:
فَاسْأَلْ بِهِ خَبِيراً
(Ask Him, as He is Al-Knower.)
Condemnation of the Idolators
Then Allah rebukes the idolators who prostrate to idols and rivals instead of Allah:
وَإِذَا قِيلَ لَهُمُ اسْجُدُواْ لِلرَّحْمَـنِ قَالُواْ وَمَا الرَّحْمَـنُ
(And when it is said to them: "Prostrate yourselves to Ar-Rahman!" They say: "And what is Ar-Rahman") meaning: we do not know Ar-Rahman. They did not like to call Allah by His Name Ar-Rahman (the Most Gracious), as they objected on the day of (the treaty of) Al-Hudaybiyyah, when the Prophet told the scribe:
«اكْتُبْ بِسْمِ اللهِ الرَّحْمنِ الرَّحِيم»
(Write: "In the Name of Allah, Ar-Rahman (the Most Gracious), Ar-Rahim (the Most Merciful).") They said, "We do not know Ar-Rahman or Ar-Rahim. Write what you used to write: `Bismika Allahumma (in Your Name, O Allah)."' So Allah revealed the words:
قُلِ ادْعُواْ اللَّهَ أَوِ ادْعُواْ الرَّحْمَـنَ أَيًّا مَّا تَدْعُواْ فَلَهُ الاٌّسْمَآءَ الْحُسْنَى
(Say: "Invoke Allah or invoke Ar-Rahman, by whatever name you invoke Him (it is the same), for to Him belong the Best Names) (17:110). meaning, He is Allah and He is the Most Gracious. And in this Ayah, Allah said:
وَإِذَا قِيلَ لَهُمُ اسْجُدُواْ لِلرَّحْمَـنِ قَالُواْ وَمَا الرَّحْمَـنُ
(And when it is said to them: "Prostrate yourselves to Ar-Rahman!" They say: "And what is the Ar-Rahman") meaning: we do not know or approve of this Name.
أَنَسْجُدُ لِمَا تَأْمُرُنَا
(Shall we fall down in prostration to that which you command us) means, "Just because you tell us to"
وَزَادَهُمْ نُفُوراً
(And it increases in them only aversion.) As for the believers, they worship Allah Who is the Most Gracious, Most Merciful, and they attribute divinity to Him Alone and prostrate to Him. The scholars, agree that it is allowed and approved for the reader and the listener to prostrate when he reaches this mention of prostration in Surat Al-Furqan, and Allah knows best.
I miscredenti adorano, all'infuori di Allāh, degli idoli che non possono portare loro beneficio, se obbediscono loro, e non possono fare loro del male se disobbediscono. Il miscredente è seguace di Satana in ciò che Allāh, gloria Sua, ripudia.
Samo kao radovjesnika, Poslaniče islama, Mi smo te poslali, i samo kao opominjatelja; radovjesnika onima koji vjeruju i čine dobra djela, a opominjatelja onima koji ne vjeruju i čine grijehe.
I sent you - O Messenger - only to give good news to those who follow Allah, by having faith and doing righteous actions, and to warn those who go against Him, by committing disbelief and sin.
"Dan tidaklah Kami mengutus kamu melainkan (hanya) seba-gai pembawa kabar gembira dan pemberi peringatan. Katakanlah, 'Aku tidak meminta upah sedikit pun kepadamu dalam menyam-paikan risalah itu, melainkan (mengharapkan kepatuhan) orang-orang yang mau mengambil jalan kepada Rabbnya.' Dan berta-wakallah kepada Allah Yang Hidup (Kekal) Yang tidak mati, dan bertasbihlah dengan memujiNya. Dan cukuplah Dia Maha Menge-tahui dosa-dosa hamba-hambaNya, Yang Menciptakan langit dan bumi dan segala sesuatu yang ada antara keduanya dalam enam masa, kemudian Dia bersemayam di atas Arasy, (Dialah) Yang Maha Pemurah, maka tanyakanlah (tentang Allah) kepada yang lebih mengetahui (Muhammad). Dan apabila dikatakan kepada mereka, 'Sujudlah kamu sekalian kepada Yang Maha Penyayang,' mereka menjawab, 'Siapakah Yang Maha Penyayang itu? Apakah kami akan sujud kepada Rabb Yang kamu memerintahkan kami (bersujud kepadaNya),' dan (perintah sujud itu) menambah mereka jauh (dari iman)." (Al-Furqan: 56-60).
(56) Allah سبحانه وتعالى memberitakan bahwasanya Dia tidaklah mengutus Muhammad a sebagai penguasa atas manusia, dan tidak pula menjadikannya sebagai raja, dan tidak pula ia mempunyai perbendaharaan segala sesuatu; melainkan Dia mengutusnya se-bagai ﴾ مُبَشِّرٗا ﴿ "pembawa berita gembira," yang menyampaikan kegem-biraan kepada siapa saja yang taat kepada Allah dengan balasan pahala di dunia dan akhirat. ﴾ وَنَذِيرٗا ﴿ "Dan sebagai pemberi peringatan," mengingatkan siapa saja yang durhaka terhadap Allah akan ditimpa siksaan di dunia dan akhirat. Dan yang demikian itu mengharuskan untuk menjelaskan apa yang dengannya menjadi berita gembira, dan tercapainya peringatan, berupa perintah dan larangan.
(57) Sesungguhnya engkau, wahai Muhammad, jangan meminta upah kepada mereka dalam menyampaikan al-Qur`an dan hidayah, agar hal itu tidak menghalangi mereka untuk meng-ikutimu dan mereka merasa terbebani dengan hutang,﴾ إِلَّا مَن شَآءَ أَن يَتَّخِذَ إِلَىٰ رَبِّهِۦ سَبِيلٗا ﴿ "melainkan (mengharapkan kepatuhan) orang-orang yang mau mengambil jalan kepada Rabbnya," maksudnya, melainkan (meng-harapkan kepatuhan) orang yang mau memberikan suatu infak dalam mencari keridhaan Rabb dan jalanNya. Yang demikian ini, sekalipun aku menyarankan kalian, namun aku tidak memaksa kalian untuk itu. Dan bukan juga upah untukku menjadi kewajiban atas kalian. Sebenarnya itu semua kembali kepada kemaslahatan kalian dan upaya kalian untuk menempuh jalan yang dapat meng-antarkan kalian kepada Rabb kalian.
(58) Kemudian Allah memerintahkannya untuk bertawakal kepadaNya dan meminta pertolongan kepadaNya seraya berfirman, ﴾ وَتَوَكَّلۡ عَلَى ٱلۡحَيِّ ﴿ "Dan bertawakallah kepada Allah Yang Hidup," Dzat yang memiliki kehidupan sempurna lagi absolut, ﴾ ٱلَّذِي لَا يَمُوتُ وَسَبِّحۡ بِحَمۡدِهِۦۚ ﴿ "Yang tidak mati, dan bertasbihlah dengan memujiNya." Maksud-nya, sembahlah Dia dan bertawakallah kepadaNya dalam segala perkara yang berhubungan denganmu dan berhubungan dengan manusia. ﴾ وَكَفَىٰ بِهِۦ بِذُنُوبِ عِبَادِهِۦ خَبِيرًا ﴿ "Dan cukuplah Dia Maha Mengeta-hui dosa-dosa hamba-hambaNya." Dia mengetahuinya dan akan mem-berikan balasannya. Jadi, engkau sama sekali tidak berkewajiban sedikit pun untuk memberi mereka hidayah, dan engkau juga tidak dibebani memelihara amal perbuatan mereka. Sesungguhnya se-mua itu di Tangan Allah.
(59) ﴾ ٱلَّذِي خَلَقَ ٱلسَّمَٰوَٰتِ وَٱلۡأَرۡضَ وَمَا بَيۡنَهُمَا فِي سِتَّةِ أَيَّامٖ ثُمَّ ٱسۡتَوَىٰ ﴿ "Yang Men-ciptakan langit dan bumi dan segala sesuatu yang ada antara keduanya dalam enam masa, kemudian Dia bersemayam," sesudah itu ﴾ عَلَى ٱلۡعَرۡشِۖ ﴿ "di atas Arasy," yang merupakan atap seluruh makhluk, dan yang paling tinggi, paling luas dan paling indah. ﴾ ٱلرَّحۡمَٰنُ ﴿ "Yang Maha Pemurah," bersemayam di atas ArasyNya yang luasnya meliputi seluruh langit dan bumi dengan namaNya ar-Rahman yang rahmat-Nya meliputi segala sesuatu. Dia bersemayam di atas makhluk terluas dengan sifatNya yang terluas. Melalui ayat ini Dia telah menetapkan (sifat) menciptaNya terhadap seluruh makhluk dan (sifat) mengetahuiNya yang nampak dan yang tidak nampak, dan (menetapkan pula) ketinggianNya di atas Arasy dan (sifat) keje-lasanNya tentang mereka. ﴾ فَسۡـَٔلۡ بِهِۦ خَبِيرٗا ﴿ "Maka tanyakanlah tentang Allah kepada yang lebih mengetahui (Muhammad)," yang dimaksud ada-lah menanyakan tentang DiriNya yang mulia (kepada Rasulullah). Allah-lah yang mengetahui sifat-sifat, keagungan dan kemuliaan-Nya. Dan sungguh Dia telah memberikan penjelasan(nya)kepada kalian tentang hal itu dan telah menjelaskan kepada kalian bagian dari keagungan yang dengannya kalian bisa [berbahagia] karena mengenalNya, sehingga diketahui oleh orang-orang yang menge-tahui (al-arifun) dan mereka tunduk kepada keagunganNya, dan orang-orang kafir enggan untuk beribadah kepadaNya dan tidak menyukainya.
(60) Oleh karenanya Dia berfirman, ﴾ وَإِذَا قِيلَ لَهُمُ ٱسۡجُدُواْۤ لِلرَّحۡمَٰنِ ﴿ "Dan apabila dikatakan kepada mereka, 'Sujudlah kamu sekalian kepada Yang Maha Penyayang'," yaitu (kepada Yang Maha Penyayang) se-mata yang telah mengaruniakan kepada kalian seluruh kenikmatan dan mencegah seluruh bencana dari kalian, ﴾ قَالُواْ ﴿ "mereka menja-wab," dengan sikap ingkar dan kufur, ﴾ وَمَا ٱلرَّحۡمَٰنُ ﴿ "Siapakah Yang Maha Penyayang itu," dengan anggapan mereka yang rusak, bahwa mereka tidak mengenal "Yang Maha Pemurah." Dan mereka men-jadikan bagian dari cemoohan mereka terhadap rasul adalah ucapan mereka, "Dia melarang kita menyembah sembahan-sembahan lain bersama Allah, sedangkan dia menyeru sembahan yang lain ber-samaNya dengan mengatakan, 'Ya Rahman!'[31] dan lain-lain," seba-gaimana difirmankan oleh Allah سبحانه وتعالى,
﴾ قُلِ ٱدۡعُواْ ٱللَّهَ أَوِ ٱدۡعُواْ ٱلرَّحۡمَٰنَۖ أَيّٗا مَّا تَدۡعُواْ فَلَهُ ٱلۡأَسۡمَآءُ ٱلۡحُسۡنَىٰۚ ﴿
"Katakanlah, 'Serulah Allah atau serulah ar-Rahman. Dengan nama yang mana saja kamu seru, Dia mempunyai Asma`ul Husna (nama-nama yang terbaik)." (Al-Isra`: 10).
Jadi, nama-nama Allah سبحانه وتعالى itu banyak, karena banyaknya sifat-sifatNya, dan kuantitas jumlah kesempurnaanNya, dan setiap ma-sing-masing menunjukkan kepada sifat kesempurnaanNya.
﴾ أَنَسۡجُدُ لِمَا تَأۡمُرُنَا ﴿ "Apakah kami akan sujud kepada Rabb Yang kamu memerintahkan kami (bersujud kepadaNya)," maksudnya, hanya ka-rena perintahmu kepada kami. Ungkapan ini berdasarkan atas pendustaan mereka terhadap Rasul dan keengganan mereka untuk menaatinya. ﴾ وَزَادَهُمۡ ﴿ "Dan (perintah sujud) menambah mereka," mak-sudnya, ajakanmu untuk bersujud kepada ar-Rahman membuat mereka bertambah ﴾ نُفُورٗا۩ ﴿ "lari (dari iman)," maksudnya lari dari kebenaran menuju kebatilan dan bertambah kafir dan sengsara.
Allah سبحانه وتعالى berulang-ulang menyebutkan kata ﴾ تَبَارَكَ ﴿ "Mahasuci Allah," dalam Surat yang mulia ini sebanyak tiga kali, karena mak-nanya adalah, sebagaimana telah disebutkan di muka, bahwasa-nya kata ini menunjukkan kepada keagungan Sang Pencipta dan banyaknya sifat-sifat dan kebaikan serta karuniaNya.
Surat ini mengandung sebagian dari pengambilan dalil akan keagunganNya, luasnya kerajaanNya, luar biasanya kehendakNya, keuniversalan ilmu pengetahuanNya, kekuasaanNya, cakupan kerajaanNya dalam berbagai hukum perintah dan hukum-hukum balasan serta kesempurnaan kebijaksanaanNya.
Dan di dalamnya terdapat bukti atas keluasan rahmatNya, keluasan kemurahanNya dan banyaknya kebaikanNya yang ber-sifat agama dan duniawi, hingga menjadi tuntutan untuk meng-ulang-ulang kata "sifat yang sangat indah" ini.
Tidaklah Kami mengutus engkau -wahai Rasul- melainkan sebagai pembawa kabar gembira bagi orang-orang yang taat kepada Allah dengan beriman dan beramal saleh dan pemberi peringatan kepada orang-orang yang bermaksiat kepada-Nya dengan melakukan kekafiran dan maksiat.
Non ti abbiamo inviato, o Messaggero, se non come annunciatore per coloro che obbediscono ad Allāh nella fede e nelle buone azioni, e come ammonitore per colui che Gli disobbedisce con la miscredenza e l'avversità.
-Ey Resul!- "Biz seni Yüce Allah'a iman eden, salih amel işleyen ve itaat edenleri müjdeleyici, kâfirleri, isyan edenleri ve günah işleyenleri de uyarıcı olarak gönderdik."
Mensajero, te he enviado solo para dar buenas noticias a los que siguen a Al-lah, teniendo fe y realizando acciones justas, y para advertir a los que van en contra de Él, cometiendo incredulidad y pecados.
Hindi Kami nagsugo sa iyo, O Sugo, kundi bilang tagapagbalita ng nakagagalak sa sinumang tumalima kay Allāh sa pamamagitan ng pananampalataya at gawang maayos at bilang tagapagbabala sa sinumang sumuway sa Kanya sa pamamagitan ng kawalang-pananampalataya at pagsuway.
56- Biz seni ancak bir müjdeliyici ve uyarıcı olarak gönderdik.
57- De ki:“O (davetime) karşılık sizden hiçbir ücret istemiyorum. Ancak Rabbine doğru yol tutan kimselerinki hariç.”
58- Sen, hiç ölmeyecek olan, sonsuz hayat sahibine tevekkül et ve O’nu hamd ile tesbih et. Kullarının günahlarından haberder olarak O yeter.
59- O, gökleri, yeri ve aralarında bulunanları altı günde yaratan sonra da Arş’a istivâ edendir. Rahmandır O. Sen O’nu her şeyden haberdar olana sor.
60- Onlara:“Rahman’a secde edin” denildiğinde onlar: “Rahman da neymiş! Sen bize emrettin diye secde mi edeceğiz?” dediler ve bu, (imandan) kaçışlarını arttırdı.
56. Allah bizlere, rasûlü Muhammed sallallahu aleyhi ve sellem’i insanlara bir zorba olarak göndermediğini, onu melek de kılmadığını, ona her şeyin hazinelerini de vermediğini, bunun yerine onu, sadece Allah’a itaat eden kimselerin dünya ve âhirette sevap ve mükâfat göreceklerini bildirmek üzere “bir müjdeci ve” Allah’a isyan eden kimseleri de dünya ve âhirette cezalar ile korkutan bir “uyarıcı olarak” gönderdiğini haber vermektedir. Bu ise müjde ve uyarmayı gerçekleştirmek için birtakım emir ve yasakların da açıklanmasını gerektirmektedir.
57. Şüphesiz ki sen ey Muhammed, onlara Kur’ân-ı Kerîm’i ve hidâyeti tebliğ etmen karşılığında kendilerinden herhangi bir ücret istemiyorsun ki bu, onların sana uymalarına engel teşkil etsin ve ağır bir borç yükü altına girmelerine sebep olsun. “Ancak Rabbine doğru yol tutan kimselerinki hariç.” Yani Rabbinin rızası için ve O’nun yolunda herhangi bir infakta bulunmak isteyen müstesnadır. Evet, ben size infak hususunda her ne kadar teşvikte bulunuyor isem de buna sizi mecbur etmiyorum. Ayrıca infaklarınız da benim sizden aldığım bir ücret değildir. Aksine onun faydası da size aittir ve sizleri Rabbinize ulaştıran yola ulaştırır.
58. Daha sonra Yüce Allah, peygamberine kendisine tevekül etmesini ve kendisinden yardım istemesini emrederek şöyle buyurmaktadır:“Hiç ölmeyecek olan, sonsuz hayat sahibine” kâmil ve mutlak hayat sahibine “tevekkül et ve O’nu hamd ile tesbih et.”Yani O’na ibadet et ve gerek senin ile ilgili hususlarda gerek insanları davet ile ilgili hususlarda yalnız O’na güvenip dayan.“Kullarının günahlarından haberdar olarak O yeter.” O, bu günahları bilir ve bunların karşılığını onlara O verecektir. Onların hidâyet bulup bulmamalarından dolayı sana düşen bir sorumluluk yoktur. Onların amellerinin bekçiliğini yapmak da sana ait değildir. Bütün bunlar Yüce Allah’ın elindedir. O’nun kudretindedir.
59. “O, gökleri, yeri ve aralarında bulunanları altı günde yaratan” bundan sonra “Arş’a istivâ edendir.” Arş ise bütün mahlukatın tavanı durumunda olup onların hepsinin en üstünde, hepsinden daha büyük, geniş ve daha güzelidir. “Rahmandır O.”O, gökleri ve yeri kuşatmış olan Arş’a rahmeti her şeyi kuşatan Rahman adı ile istivâ etmiştir. Böylece O, mahlukatın en genişi üzerine en kapsamlı sıfatıyla istivâ etmiştir. Yüce Allah, bu âyet-i kerime ile bütün mahlukatı kendisinin yaratmış olduğunu, gizli açık her şeylerini bilip haberdar olduğunu, Arş’ın üzerinde bulunduğunu ve bütün bu varlıklardan ayrı olduğunu beyan etmektedir.“Sen O’nu her şeyden haberdar olana sor.” Bununla Allah, kendi kerim zatını kasdetmektedir. Kendi vasıflarını, azamet ve celâlini bilen yalnızca O’dur. O, sizlere bunu haber verip bildirmiştir. Azametini sizin bilebileceğiniz, kavrayabileceğiniz şekilde açıklamış bulunmaktadır. Arifler buna bağlı olarak O’nu bilmiş, O’nun celâli önünde boyun eğmişlerdir. Kâfirler ise O’na ibadete karşı büyüklük taslamış ve bunu kendi gururlarına yedirememişlerdir. Bundan dolayı Yüce Allah şöyle buyurmaktadır:
60. “Onlara” Bu kadar nimeti size ihsan edip her türlü sıkıntıyı ve musibeti sizden uzaklaştıran “Rahman’a secde edin, denildiğinde onlar” küfür ve inat ile: “Rahman da neymiş... dediler.” Kendi bozuk iddialarına göre güya Rahman’ı bilip tanımıyorlarmış! Onlar, Allah Rasûlüne yönelik tenkitlerine şunları da kattılar: O, bize Allah ile birlikte başka ilâhlara ibadeti yasaklarken kendisi Allah ile birlikte başka bir ilâha (Rahman’a) dua ve ibadet etmekte, “Ey Rahman” vs. demektedir. Nitekim Yüce Allah, şu âyet-i kerimede buna işaret etmektedir: “De ki: İster Allah diye dua edin, ister Rahman diye dua edin. Hangisiyle dua ederseniz edin (fark etmez) en güzel isimler O’nundur.”(el-İsra, 17/110)Yüce Allah’ın isimleri pek çoktur. Çünkü O’nun sıfatları da pek çoktur. Kemali de bir o kadar büyüktür. O isimlerin her birisi ayrı bir kemal sıfatına delildir.“Sen bize emrettin diye secde mi edeceğiz?” Sadece sen bize emrediyorsun diye mi ona secde edeceğiz? Bu sözleri, Allah Rasûlünü yalanlamaları ve ona itaati gururlarına yedirememelerine binaen söylemişlerdi. “ve bu” yani onların Rahman olan Allah’a secde etmeye davet edilmeleri “kaçışlarını” haktan batıla doğru kaçmalarını, küfür ve bedbahtlıklarını daha da “artırdı.”
Allah, bu sûreyi celilede “تَبَارَكَ : Ne yüce, ne mubarektir” buyruğunu üç defa tekrarlamaktadır. Çünkü bunun anlamı -önceden geçtiği gibi- yaratıcının azametine, vasıflarının çokluğuna, hayır ve ihsanlarının bolluğuna delildir. Bu sûrede de O’nun azametine, mülkünün genişliğine, meşîetinin dilediği gibi gerçekleştiğine, ilim ve kudretinin kapsamlılığına, gerek indirdiği ve emir olarak verdiği hükümlerinde gerekse de amellerin karşılığı olarak vereceği hükümlerinde hakimiyetinin her şeyi kuşattığına ve hikmetinin kemaline dair pek çok deliller vardır. Yine bu sûrede Cenab-ı Allah’ın rahmetinin genişliğine, cömertliğinin kapsamlılığına, dini ve dünyevi hayırlarının çokluğuna da deliller vardır. İşte bütün bunlar da bu güzel vasfın tekrarlanmasını gerektirmektedir.
Và TA chỉ gởi Ngươi - hỡi Thiên Sứ - với sứ mạng báo tin mừng cho ai phục tùng Allah bằng đức tin Iman và năng hành đạo, đồng thời cảnh báo những kẻ bất tuân bằng sự vô đức tin và chống đối.
Ô Messager, Nous ne t’avons envoyé que pour réjouir ceux qui, parce qu’ils ont la foi, obéissent à Allah et accomplissent de bonnes œuvres et avertir ceux qui, par mécréance, lui désobéissent et accomplissent de mauvaises actions.
Obrati se ljudima, Allahov Poslaniče: “Za dostavljanje islama ja ne tražim od vas nikakvu nagradu, mene će Milostivi Allah nagraditi, samo želim da onaj ko hoće od vas povjeruje u dragog Allaha i da milostinju udjeljujući krene putem ka Njegovom zadovoljstvu.”
God has placed man in a world in which every thing and indeed the entire atmosphere bear testimony to the unity of God. But man does not avail of the light of guidance from it. He goes so far astray that he builds the system of his life on the basis of polytheism instead of the unity of God. If a servant of God takes up the task of proclaiming the unity of God, he meets with dire opposition. However, the preacher of Truth is not allowed to go to the extent of indulging in violence. He has to pursue his mission keeping himself within the sphere of advice and admonition or persuasion. If his call is not being effective, it is not his duty to add violence to his preaching. The only additions he can make consist of praying to God, ending all material or worldly quarrels unilaterally and influencing people’s hearts by selflessness and good behaviour.
Diles, Mensajero: “No les pido ninguna recompensa por transmitir el Mensaje. Pero cualquiera de ustedes que quiera contribuir voluntariamente por la causa de Al-lah, que lo haga”.
Katakanlah -wahai Rasul-, "Aku tidak meminta upah sedikit pun kepada kalian dalam menyampaikan risalah agama ini, kecuali bila di antara kalian ada orang-orang yang mau menempuh jalan menuju rida Allah dengan cara berinfak maka hendaknya ia melakukannya."
قُلْ مَا أَسْأَلُكُمْ عَلَيْهِ مِنْ أَجْرٍ إِلَّا مَن شَاءَ أَن يَتَّخِذَ إِلَىٰ رَبِّهِ سَبِيلًا ﴿57﴾
Say, "I do not demand from you any fee, except that whoever so wills, should adopt a way to his Lord - 25:57.
Allah Ta’ ala advised the Holy Prophet ﷺ to say that he has no personal interest in inviting to accept and follow Allah's message in order to be profitable in this world and the Hereafter. He does not seek any reward from them for his efforts. His reward is only that they turn towards Allah. It is but obvious that if someone moves to the righteous path it is he who will be the gainer. As for the Holy Prophet , it was his love for the people that he was striving, and has considered the gain of the people as his own. It is just like an old father asks his children to eat and drink and be merry, and declares to them that their eating and drinking is a reward for himself. It is also possible that the correct attitude of the people is taken as a reward for the Holy Prophet ﷺ because he will also be rewarded if the people take up to right path. Some authentic traditions say that if someone asks people to take up the righteous path and they oblige, then not only those who have acted righteously will be rewarded for the good acts, but also the one who has persuaded them to follow the righteous path. (Mazhari)
Di', o Messaggero: "Non vi chiedo ricompensa per comunicare il messaggio; se vi è qualcuno che volesse donare qualcosa per compiacere Allāh, che lo faccia".
Ngươi hãy bảo - hỡi Thiên Sứ - Ta không đòi hỏi các ngươi tiền thù lao cho sứ mạng truyền bá của Ta ngoại trừ ai đó tự nguyện muốn chọn con đường bố thí để hài lòng Allah thì hãy làm.
-Ey Resul!- De ki: "Ben sizden risaleti tebliğ etmeye karşılık bir ücret istemiyorum. Ancak sizden dileyen kimse infak ederek Allah'ın rızasını kazanmaya doğru bir yol edinmek isterse öyle yapsın."
Sabihin mo, O Sugo: "Hindi ako humihingi sa inyo dahil sa pagpapaabot ng pasugo ng anumang pabuya maliban sa sinumang lumuob kabilang sa inyo na gumawa ng isang daan patungo sa kaluguran ni Allāh sa pamamagitan ng paggugol, kaya gawin niya ito."
Say, O Messenger: I am not asking for any reward for conveying the message. But anyone of you who wishes to take a path towards Allah’s pleasure by spending, then let him do so.
Ô Messager, dis: Je ne vous demande pas de me payer pour avoir transmis le Message, sauf si certains parmi vous veulent gagner l’agrément d’Allah en faisant œuvres de charité.
Put your trust - O Messenger - in all of your affairs in Allah, the Living and Everlasting who never dies, declare His purity and celebrate His praise, may He be glorified. He knows the sins of His servants well enough. Nothing of that is hidden from Him and He will recompense them for the same.
Manalig ka, O Sugo, sa lahat ng mga nauukol sa iyo kay Allāh, ang Buhay, ang Nananatili, na hindi namamatay magpakailanman, at magpawalang-kapintasan ka sa Kanya habang nagbubunyi sa Kanya – kaluwalhatian sa Kanya. Nakasapat Siya sa mga pagkakasala ng mga lingkod Niya bilang Mapagbatid: walang nakakukubli sa Kanya mula sa mga ito na anuman, at gaganti Siya sa kanila sa mga ito.
Ô Messager, remets-en toi dans toutes tes affaires à Allah, le Vivant et le Persistant qui ne mourra jamais et sanctifie-Le en faisant Son éloge. Il suffit qu’Il soit parfaitement informé des péchés de Ses serviteurs, dont rien ne Lui échappe, et Il les rétribuera en retour.
Bertawakallah -wahai Rasul- dalam segala urusanmu kepada Allah Yang Mahahidup lagi Mahakekal yang tidak mati selamanya dan bertasbihlah dengan memuji-Nya. Cukuplah Dia Maha Mengetahui dosa-dosa para hamba-Nya, tiada satu dosa pun yang tersembunyi bagi-Nya, dan Dia pasti akan memberikan mereka balasan atasnya.
E affidati ad Allāh, o Messaggero, in tutti i tuoi affari, il Vivente, l'Eterno, Colui che non morirà mai: lodaLo e glorificaLo, gloria Sua, ed Egli è sufficiente come Conoscitore dei peccati dei Suoi sudditi; nulla Gli è nascosto e li giudicherà per essi.
Mensajero, pon tu confianza de todos los asuntos en Al-lah, el Viviente y Eterno, declara Su pureza y celebra Su alabanza, glorificado sea. Él conoce suficientemente bien los pecados de Sus siervos. Nada de eso se le oculta y Él los recompensará por ello.
U svim svojim poslovima i stvarima osloni se na Allaha, Živog i Vječnog, Koji nikad neće umrijeti, i slavi Ga i veličaj, jer je savršen i nema nedostataka. A dosta je to što je Sveznajući Allah obaviješten o grijesima Svojih robova – nijedna Mu tajna nije skrivena – i što je pobrojao njihove grijehe, zbog kojih će ih, neka znaju, pozvati na odgovornost.
-Ey Resul!- Tüm işlerinde sadece Hayy/hiç ölmeyen, daima diri olan Yüce Allah'a tevekkül et! O -Subhanehu ve Teâlâ-'yı överek ve hamt ederek tespih et! Kullarının günahlarından haberdar olarak O yeter. Onların günahlarından hiçbir şey O'na gizli kalmaz. İşlemiş oldukları günahların karşılığını göreceklerdir.
Và Ngươi - hỡi Thiên Sứ - hãy phó thác mọi công việc của Ngươi cho Allah, Đấng Sống Mãi, Đấng Bất Diệt không bao giờ chết, Ngài vượt bên trên tất cả mọi khiếm khuyết, và một mình Ngài biết tận tường tội lỗi của đám nô lệ của Ngài.
Aquel que creó los cielos y la Tierra, y lo que hay entre ellos en seis eras, y luego se estableció en el Trono de una forma que es apropiada para Su Majestad. Él es el Misericordioso, así que pregúntale, Mensajero, acerca de Él, Alguien que es consciente, Aquel que lo sabe todo y de Quien nada se esconde.
فَاسْأَلْ بِهِ خَبِيرًا (So ask about Him someone who knows - 25:59). In this verse it is described that the creation of the earth and the skies, and then to place Himself on ` Arsh in consonance to His exalted position are all acts of Allah Ta’ ala. If someone wants its confirmation, he should find out from those who know the truth. Here the allusion for knowledge is toward Allah Ta’ ala or Jibra'il (علیہ السلام) . It is also possible that the reference is toward the scholars of the previous Books wherein the truth was also mentioned. (Mazhari)
Allah je Onaj Koji je stvorio nebesa i Zemlju i ono što se između njih nalazi za šest vremenskih razdoblja, zatim se uzvisio iznad Arša onako kako priliči Njegovoj veličini, savršenstvu i uzvišenosti. On je Milostivi. Poslaniče, o Allahu pitaj samo Njega, Koji sve zna i Kome ništa nije skriveno.
The One who created the heavens and earth and what is between them in six days, and then established Himself on the throne, in a meaning that is befitting for His Majesty. He is the Merciful, so ask then - O Messenger - about Him, One who is aware, and that is Allah - the One who knows everything and from Whom nothing is hidden.
Colui che ha creato i cieli e la terra, e ciò che vi è tra di essi, in sei giorni, dopodiché si innalzò sul Trono in una maniera che si addice alla Sua Maestà, il Compassionevole. Chiedi, o Messaggero, a chi ne è consapevole; e Allāh è l'Onnisciente, nulla Gli è nascosto.
Ngài đã tạo ra các tầng trời, trái đất và vạn vật giữa chúng trong sáu ngày, sau đó Ngài ngự bên trên chiếc Ngai Vương bằng thuộc tính tối cao của Ngài, Ngài là Đấng Rất Mực Độ Lượng, hãy cầu xin Ngài - hỡi Thiên Sứ - Ngài tinh thông tất cả, Ngài là Allah, Đấng không gì che giấu được Ngài.
C’est Lui qui créa les Cieux et la Terre ainsi que ce qui se trouve entre les deux en six jours puis Il s’éleva sur le Trône d’une manière qui Lui sied. Il est le Tout Miséricordieux, questionne-Le donc Lui qui est le mieux informé: Il connaît toute chose et rien ne Lui échappe.
Dialah yang menciptakan langit dan bumi serta segala yang ada di antara keduanya dalam enam hari, kemudian dia bersemayam dan meninggi di atas Arasy dengan kaifiat semayam yang sesuai keagungan dan kemuliaan-Nya. Dialah Yang Maha Pemurah, sebab itu tanyakanlah -wahai Rasul- tentang hal tersebut (penciptaan-Nya) kepada yang lebih mengetahuinya (Allah) sebab Dia sendirilah yang mengetahui segala sesuatu, tidak ada sesuatu pun yang tersembunyi bagi-Nya.
[Siya] ang lumikha ng mga langit at lumikha ng lupa at anumang nasa pagitan ng mga ito sa anim na araw, pagkatapos pumaitaas Siya at umangat Siya sa Trono ayon sa kataasang naaangkop sa kapitaganan Niya. Siya ang Napakamaawain, kaya magtanong ka, O Sugo, sa Kanya bilang Mapagbatid. Siya ay si Allāh na nakaaalam sa bawat bagay: walang nakakukubli sa Kanya na anuman.
Gökleri, yeri ve aralarındakileri altı günde yaratan; sonra celâline yaraşır bir şekilde yükselip arşa istivâ eden Rahmân'dır. -Ey Resul!- Onu her şeyden haberi olan Allah'a sor! O her şeyi bilendir. Hiçbir şey O'na gizli kalmaz.
Here ‘six Days’ means six Days of God. In the language of human beings, it may be called six stages or six periods. The Creation of the Universe in six stages indicates that it was done in a well planned manner. Whatever is brought into existence on the basis of a plan and a specific arrangement cannot be futile. In the question the stress is on the subject matter and not on the person to whom the question is put. The idea is that if a man is acquainted with God’s wonderful marvels, he will be able to tell you how High and Mighty is the Merciful God. The research undertaken by scientists in modern times partially fits the meaning of this verse. If a man learns the secrets of the universe which have come to light as a result of scientific research, he will become extremely excited, his hair will stand on end and his heart will spontaneously bow down before the Might of the Creator.
When it is said to the disbelievers: Prostrate to the Merciful, they say: We will not prostrate to the Merciful. What is the Merciful? We do not know or acknowledge Him. Should we prostrate to what you tell us when we do not know Him?! His instruction to them to prostrate to Him only puts them further away from having faith in Allah.
Kâfirlere: "Rahman'a secde edin!" denildiğinde; "Biz Rahman'a secde etmeyiz! Rahman nedir?" dediler. "Biz onu tanımıyoruz ve onu ikrar da etmiyoruz. O'nun ne olduğunu bilmeden senin bize emrettiğin şeye mi secde edeceğiz?" Peygamberin Rahman'a secde etmelerini emretmesi, onları Yüce Allah'a karşı iman etmekten daha da uzaklaştırdı.
Lorsqu’on dit aux mécréants, prosternez-vous devant le Tout Miséricordieux, ils répondent: Nous ne nous prosternerons pas. Qui donc est le Tout Miséricordieux ? Nous ne le connaissons pas ni ne le reconnaissons. Allons-nous nous prosterner devant un Dieu que nous ne connaissons pas ? Cet ordre de se prosterner devant Allah accrut leur éloignement de la foi.
Cuando se les dice a los idólatras: “Prostérnense ante el Misericordioso”, dicen: “No nos postraremos ante el Misericordioso. ¿Quién es el Misericordioso? No lo conocemos ni lo reconocemos. ¿Debemos postrarnos ante quien nos ordenas cuando no lo conocemos?” Y esto solo los aleja aún más de la fe en Al-lah.
Apabila dikatakan kepada orang-orang kafir, "Sujudlah kalian kepada ar-Raḥmān (Yang Maha Penyayang)”, mereka menjawab, "Kami tidak akan sujud kepada-Nya, siapakah ar-Raḥmān itu? Sungguh kami tidak mengenal dan meyakini-Nya. Apakah kami akan sujud kepada Tuhan yang kamu perintahkan kami bersujud kepada-Nya sedangkan kami tidak meyakini dan tidak mengenal-Nya?" Perintah sujud itu malah menambah kejauhan mereka dari keimanan kepada Allah.
قَالُوا وَمَا الرَّحْمَـٰنُ (60) The word رَّحْمَـٰنُ (Rahman, translated as All-Merciful) is an Arabic word and all Arabs knew its meaning, but they did not use it for Allah Ta’ ala. Hence they enquired who and what is Rahman (رَّحْمَـٰنُ ).
Se si dice ai miscredenti: "Prostratevi dinanzi al Compassionevole", dicono: "Non ci prostreremo al Compassionevole. Chi è il Compassionevole? Non sappiamo chi sia e non lo accettiamo. Dovremmo prostrarci a chi ci ordini di prostrarci, mentre noi non lo conosciamo?!" Il suo ordine di prostrarsi a Lui non fece altro che aumentare la loro distanza dalla fede di Allāh.
A kad se bezbožnicima kaže da padnu ničice pred Milostivim Allahom, oni se prave da ne znaju ko je Milostivi. Govore: “Nećemo pasti ničice! A ko je Milostivi? Ne znamo ko je to i ne priznajemo ga. Zar da padnemo ničice samo zbog zapovijesti tvoje, i to onom koga ne poznajemo?!” Oni se, zato što Vjeronavjestitelj od njih traži da robuju Allahu, još više otuđuju od istine.
Kapag sinabi sa mga tagatangging sumampalataya: "Magpatirapa kayo sa Napakamaawain," nagsasabi sila: "Hindi kami magpapatirapa sa Napakamaawain. Ano ang Napakamaawain? Hindi kami nakakikilala sa Kanya at hindi Kami kumikilala sa Kanya. Magpapatirapa ba kami sa ipinag-uutos mo sa amin na pagpapatirapaan samantalang kami ay hindi nakakikilala sa Kanya?" Nakadagdag sa kanila ang pag-uutos Niya sa kanila ng pagpapatirapa sa Kanya ng isang pagkalayo sa pananampalataya sa Kanya.
Và khi có lời bảo người vô đức tin: Các ngươi hãy quỳ lạy Đấng Rất Mực Độ Lượng. Chúng nói: Không, bọn ta không quỳ lạy Đấng Rất Mực Độ Lượng đó, Đấng đó là ai vậy? Bọn ta không biết và cũng không công nhận Ngài, sao Ngươi lại ra lệnh bọn ta quỳ lạy Ngài trong khi bọn ta không biết về Ngài? Việc bảo chúng quỳ lạy khiến chúng càng không tin Allah nhiều hơn.
تَبَارَكَ الَّذِي جَعَلَ فِي السَّمَاءِ بُرُوجًا وَجَعَلَ فِيهَا سِرَاجًا وَقَمَرًا مُّنِيرًا ﴿61﴾ وَهُوَ الَّذِي جَعَلَ اللَّيْلَ وَالنَّهَارَ خِلْفَةً لِّمَنْ أَرَادَ أَن يَذَّكَّرَ أَوْ أَرَادَ شُكُورًا ﴿62﴾
Glorious is the One who made stellar formations in the sky and placed therein a lamp (sun) and a bright moon. [ 61] And He is the One who made the day and the night following each other, for the one who wishes to be mindful or wishes to show gratitude. [ 62] - 25:61-62.
In these two verses it is explained that Allah Ta’ ala has created the sun, the moon and stars which bring about the day and night (on earth) alternately, so that those who give thought to things around them should see manifestation of His omnipotence and proof His Oneness; and the thanks-givers should have occasion for thanks-giving. Therefore, whosoever does not pay heed to manifestation of His creation and does not offer Him his gratitude lives a useless life, and he has lost his capital as well (اللَّھُمّ اجعلنا من الذاکرین الشاکرین).
Ibn al-Arabi says that he has heard from the Great Martyr (شَھِید اکبر) that the one who has attained the age of sixty years and has spent half of his life of thirty years in sleeping, and one sixth of the time of i.e. ten years in taking rest during the day time, is in a great loss. So, he has spent only twenty years of his life in working.
After pointing out about the stars, the planets and the astronomical features, the Qur'an has made it clear that the repeated reference of these things in the Qur'an is for the purpose that people contemplate over their creation, movements and resulting phenomenon in order to help visualize and understand the One who creates and controls them, and then pay homage and thanks to Allah Ta’ ala.
Cosmological theories and the Qur’ an
As regards the questions as to what is the reality of the stellar formations and whether the stars are fixed in the sky or are floating in the space, no basic human need is dependent on answering these questions, neither in this world, nor in the Hereafter. Moreover, there are many issues of this type which could not be resolved finally, despite all the painstaking efforts undertaken by many researchers. Therefore, it is not a necessary service to the Qur'an to indulge in such controversies beyond the aforesaid purpose of the Holy Qur'an, that is, to ponder on these wonders as signs of the divine omnipotence and to pay homage to Him for their creation. The modern scientists have, no doubt, acquired wonderful achievements in inventing satellites and space-crafts, in travelling to the moon and bringing dust and stones from there, but it is a pity that the realistic approach about the Creator of this universe, suggested by the Holy Qur'an, was not only neglected by them, but being proud of these discoveries, they became more distant from it and the people became more confused about the Qur'anic expressions. There are some people who take these discoveries as against the Qur'anic expressions and therefore deny the facts proved by real observations, and there are others who try to twist the Qur'anic expressions to suit the modern theories. It is, therefore, deemed necessary to clarify the correct situation about these issues in some detail. We had already promised in our commentary to Surah Al-Hijr that we would discuss these issues in detail under Surah Al-Furqan. Now, here is that discussion:
Old and modern theories about the location of the planets and the Qur'anic expressions
Let us take the question about the location of the stars. The verse 61 above says, جَعَلَ فِي السَّمَاءِ بُرُوجًا (made the stellar formations in the sky). Here the words 'in the sky' apparently indicate that the planets are located in the sky. Similarly the words in a verse of Surah Nuh are as follows:
أَلَمْ تَرَوْا كَيْفَ خَلَقَ اللَّـهُ سَبْعَ سَمَاوَاتٍ طِبَاقًا ﴿15﴾ وَجَعَلَ الْقَمَرَ فِيهِنَّ نُورًا وَجَعَلَ الشَّمْسَ سِرَاجًا ﴿16﴾
Did you not realize how Allah has created seven skies, one over the other, and has made moon in them a light. (71:15, 16)
Here again the phrase فِيهِنَّ "in them" refers to skies which apparently indicates that moon is placed in the sky. But these expressions should not be taken as an absolute declaration that moon and other planets are located and fixed physically in the sky. The reason is that the Arabic word” سَمَاء ” (sama', translated as "sky" or 'heavens' ) is used for two different meanings. It is sometime used for the great mass of the sky, and sometimes for everything which is above us in the direction of the sky, including the atmosphere between earth and sky and the space. The Holy Qur’ an has used this word for both these meanings in different verses. When it speaks of the sky as a huge mass having gates guarded by angels which are opened at particular times, it takes the word for the first meaning. But when it describes the rain coming down from the sky, it takes the word 'sky' for the second sense. For example the Holy Qur’ an says,
وَأَنزَلْنَا مِنَ السَّمَاءِ مَاءً طَهُورًا
And We have sent down purifying water from the heavens. (25:48)
Obviously the word (sama', translated as sky or heavens) in this verse is used in the second sense, firstly because the common observation (even in the days of the Holy Prophet ﷺ has proved that the rain comes from the clouds and not from the sky, and secondly because the Holy Qur'an itself has mentioned at different places in express terms that the rain comes from the clouds. For example, the following two verses are self-speaking on this point:
أَأَنتُمْ أَنزَلْتُمُوهُ مِنَ الْمُزْنِ أَمْ نَحْنُ الْمُنزِلُونَ
Aft Have you sent it (the rain) down from the clouds or are We who sends it down. (56:69)
وَأَنزَلْنَا مِنَ الْمُعْصِرَاتِ مَاءً ثَجَّاجًا
And We sent down abundant water from clouds full of rain. (78:14)
In the light of these verses, the word سَّمَاءِ (sky/heavens) used in verse 25:48 above is obviously used for the atmosphere above us.
Now, when the Qur'an has itself used the word 'sky' in both senses, the verses describing the stars and planets 'in the sky' have equal possibility of either of these two senses. They can be taken to mean that the planets are placed in the mass of the sky, and they can equally be taken to mean that they are in the space. In the presence of these two possibilities no absolute declaration about this issue can be attributed to the Holy Qur'an. Whatever situation about this issue is proved by observation or by research will not be against any express declaration of the Qur'an.
Realities of the universe and Qur'an
It is vital that we clear our thinking on the subject matter of the Holy Qur'an. It should be clearly understood that Qur'an is not a book of philosophy or astronomy. It does not deal with the subject of realities of the universe or the form, positioning and movements of its components e.g. stars, planets etc. But at the same time it does mention repeatedly about things on the earth and in the sky and in between them, and invites to ponder over them to set one's beliefs right. On going through all such verses one can make out clearly that the idea behind them is to set right the beliefs of the people or to help them draw benefits for their religious or mundane needs. For instance, Qur'an has repeatedly mentioned about the earth and sky the stars and planets and their movements and the effects of these movements for man to ponder over in order to comprehend and understand that this spectacular phenomenon has not come into being on its own but there is someone who has created all that, and that someone is Almighty Allah Ta’ ala. For the ordinary man it is not necessary to acquire knowledge of astronomy and related sciences but instead it is sufficient for him to observe the alternation of day and night, their shortening and lengthening of duration, the change in the tilt of sun bringing different seasons, the rising and waning of the moon, the eclipses of the moon and the sun, which every individual see happening. A common man sees them happening with perfect precision and knows that it is going on without the slightest alteration for centuries. Then he can draw the conclusion that there is some Power who has created it, and is running and holding it. That "someone" or that "Power" is none else but Allah Ta’ ala. To arrive at this conclusion one neither has to acquire any special philosophical knowledge or any research data nor the Qur’ an has asked to do so. All that Qur'an has asked in this regard is to pay attention to these phenomena which one can see by simple observation. Also the Holy Prophet ﷺ and his companions did not make any arrangement to study astronomical or cosmic theories or to collect data and information on the shape and form of celestial bodies. Had these verses on astronomical and cosmic realities been conveying the message to strive to find out such realities, then the Holy Prophet ﷺ would have definitely made an effort in this direction, especially in a situation when facilities were available in his time for acquiring such knowledge. People in Egypt, Syria, India and China had already worked on these subjects and had acquired some knowledge. Five hundred years before Christ (B.C) Pythagorean theory was propounded and established, and later in 139 A.D. Ptolemy also propounded his well known theory. rut the most revered person on whom these verses were revealed and the companions who learned them directly from him never made any attempt in that direction. Therefore it is abundantly clear that the Qur'anic verses inviting people to ponder over the cosmological signs did never intend that the space travel and the efforts to conquer the moon and other planets are the basic objectives of the Qur'an, as is suggested by some contemporary modernists under the influence of the West and its discoveries.
The fact of the matter is that the Holy Qur'an neither invites people's attention towards any old or new philosophical thesis or scientific research nor does it deal with them, nor does. it reject them. The plain and simple manner in which the Holy Qur'an deals with the subjects concerning universe and His creation is to confine their mention only to the extent they are related to the man's religious or worldly needs, and what man can comprehend and learn easily. On the other hand Qur'an does not involve itself in complicated philosophical discussions and researches which are beyond the comprehension of common man and which sometimes create more confusion in the minds of people for their ever changing nature because of the unending discoveries and inventions being made with the passage of time. In effect Qur'an guides the humanity toward its ultimate goal which is to seek and follow the righteous path to comply with the Will of Allah Ta’ ala in order to win over His grace in the everlasting abode in the Hereafter: It is neither required nor is it possible for everyone to indulge in the discussion of the realities of the universe for the theories of one period become obsolete in the next period by the new discoveries and inventions. Hence no theory or thesis could be regarded as final. The Holy Qur'an however does make allusions at certain places toward some realities covering subjects like astronomy, space, atmosphere, meteorology, oceanography, geology etc. but to the extent it is needed for human life here or in the Hereafter. Similarly, the Qur'an makes references about His creatures on earth related with botany, zoology, petrology and social sciences including trade, agriculture, industry etc., but again to the extent it is required to guide the man to fulfill his religious and worldly duties. Qur'an does not drag mankind toward unnecessary and futile discussions for making things complicated. However, it is only at some places in the Holy Qur'an that it mentions a particular issue of this nature expressly or gives a hint towards it.
Criteria of acceptance or rejection of scientific and philosophical theories in the commentary of the Holy Qur'an
The classical and modern religious scholars are unanimous on the point that if a statement is lucid and unambiguous in the Qur'an but it contradicts with any old or new theory, it is not permissible to try to twist the Qur'anic version to try to bring in it line with the modern theories. In such a situation the related theory would be regarded as based on some misconception. However, in the matters in which Qur'an does not give any express statement and where more than one interpretations are possible from the wordings of the Qur'an, then in that situation the interpretation closer to observations and evidence would be regarded as correct. For instance, we can take the case of this very verse جَعَلَ فِي السَّمَاءِ بُرُوجًا (Stellar formations in the sky - 25:61) where it is not specified whether the stars are placed in the space or stuck in the sky. Now in the present time when it is proved by observations that stars are orbiting in the space and are not stuck in the sky, then the Pythagorean theory has been proved correct, because according to the express statements of the Qur'an and ahadith, sky has gates guarded by the angels and no one can enter into it. (Had the planets been fixed in the sky, the modern researchers would have not been able to reach them). Based on this observation the verses referring to the stars 'in the sky' will be construed to mean that these stars are in the space. And this will not be tantamount to twisting the Qur'anic statement, but only the adoption of one of the two possible interpretations. However, if it is claimed that the skies do not exist or that they can be pierced through by the rockets, then it will be in contradiction to Qur'anic wordings and cannot be accepted because Qur'an has clearly stated in several verses that sky is such an enclosure where there are gates guarded by the angles, and every one cannot enter there.
Similarly, the verse كُلٌّ فِي فَلَكٍ يَسْبَحُونَ (Each floating in an orbit) ascertains the floating of stars in their orbits. Hence, Ptolemaic theory (propounded in 139 A.D) suggesting that the stars are embedded in the body of the sky and have no movement of their own, rather they move with the movement of the sky, is no more valid after the Qur'anic declaration that stars are orbiting.
Some earlier commentators who believed in the Ptolemaic theory which was in conflict with the Qur'anic version on astronomy had tried to stretch and twist the meanings of the Qur’ anic words to bring it in line with the Ptolemaic theory. Similarly, in present and recent times when some authors presume that some Qur'anic verses are at variance with some astronomical theories, they attempt to harmonize them with modern theories by twisting their meanings. Both these attitudes are incorrect and against the classical methodology of the righteous elders. It is, however, a fact that no theory from those advanced by astronomers is in contradiction to the Qur'an, except the theory of denial of the skies.
Sayyid Mahmud Alusi Baghdadi who is the greatest commentator and scholar of recent time because of his vast knowledge and understanding of not only the Qur'an and Sunnah but also of philosophy and astronomical sciences has condensed the work of all classical commentators in his famous and widely acclaimed commentary - Ruh ul-Ma` ani. He has adopted the same principle, which is described above. His grandson Allamah Sayyid Mahmud Shukri Alusi has written a book on the subject in which he has endorsed modern astronomical theories in the light of Qur'anic declarations without twisting their meanings. The relevant passage from his book is quoted below:
رأیت کثیرا من قواعدھا لا یعارض النّصوص الواردۃ فی الکتاب ولسنّۃ، علٰی انھا لو خالفت شیٔا من ذلک لم یلتفت الیھا ولم نؤول النصوص لاجلھا، والتاویل فیھا لیس من مذاھب السلف الحیّۃ بالقبول، بل لابدّ ان نقول ان المخالف لھا مشتمل من مذاھب السلف الحرّیۃ بالقبول ، بل لا بدّ ان نقول ان المخالف لھا مشتمل علٰی خلل فیہ، فان العقل الصریح لا یخالف النقل الصحیح، بل کل منھما یصدق الآخر و یؤیّدہ (مادل علیہ القرآن)
"I have checked many principles of the modern astronomy. They are not in conflict with the Qur'anic text or Sunnah. But in case they differ with Qur'an and Sunnah then we shall discard them and would not twist the (meaning of) Qur'an and Sunnah because such twisting would be against the practice of the elders. In such situations we would argue that any theory which is in conflict with the Qur'an or Sunnah is imperfect, because the sound reason can never be against an authentic text (of Qur’ an or Sunnah) rather they are complimentary to each other."
In brief it can be said that the subject of stars and planets, their form and movements and related astronomical theories have been discussed and researched for a long time, even before the birth of Sayyidna ` Isa (علیہ السلام) in various countries like Egypt, Syria, India, China and Greece. Among them Pythagoras and Ptolemy are still well known.
Obviously, astronomy is not a new branch of knowledge. It has been the subject of human research since thousands of years. Egypt, Syria, India and China were the centres of astronomical research in the ancient ages. Pythagoras, the famous astronomer, used to teach astronomy in Italy five hundred years before Sayyidna Then, in 140 BC, Ptolemy ruled the field who developed a cosmological theory that was in total contradiction the theory of Pythagoras, but it found currency with the cooperation of the government, so much so that the theory of Pythagoras was pushed back to a situation where it was ignored almost totally. When the Greek sciences were translated into Arabic, it was the theory of Ptolemy that rules the field, and was rendered into Arabic and became popular in Arabic books. Many commentators of the Qur'an discussed the subject in the light of Ptolemaic theory.
It was in the fifteenth century A.D. (corresponding to the eleventh century A.H.) that the European scholars started their research on the subject. The pioneering work in the field was done by Copernicus, followed by Keiler of Germany and Galileo of Italy. All these astronomers falsified the theory of Ptolemy and endorsed the theory of Pythagoras. In eighteenth century A.D. the discoveries of Issac Newton further confirmed the theory of Pythagoras. He propounded the theory of gravity and proved through experiments that all the planets, including earth, have gravity which makes things fall onto them from above, but the range of gravity varies from planet to planet. If something is able to cross the range of gravity of the earth, it will never fall to the ground.
This theory was proved by empirical evidence when Russian and American scientists, who benefitted from some researches of Al-Bairuni, the well-known Muslim scientist, succeeded in sending rockets and satellites to the space which, after breaking the gravity range of the earth, started rotating around their orbit. This success prompted the scientists to travel to the planets through space, and ultimately some of them reached the moon, a fact which was admitted by all the experts and was not challenged, even by their opponents. It is from that time that the efforts to reach other planets and to undertake other missions to the space are going on upto the date.
It is interesting to note that John Glenn, the first American astronaut had written article after his successful return from the space in which he had admitted not only the existence of God, but also His omnipotence that controls the whole universe. He had also admitted that all our scientific accomplishments are almost worthless as compared to the natural process going on in the space which cannot be weighed by any type of measures. He had concluded the article with the admission that everything in this universe cannot be perceived or felt by human senses. There are many religious realities which are beyond the access of our senses, but we certainly know, through their visible effects, that they exist, and this leads us to believe that this universe is controlled by an omnipotent power. This article was published in those days in many periodicals, including Readers Digest.
This article shows that the end-result of all these effects was to admit that the mysteries of the universe are not still discovered and that all these planets are controlled by a Supreme, but incorporeal Power. And this is the reality that was declared by the prophets of Allah at the very first step, and this is the very conclusion for which the Holy Qur’ an has invited us to reflect on the creation of sky, earth, stars and planets etc.
Another point worth consideration is that these modern discoveries that cost trillions of dollars, despite their marvelous and admirable courage have not been able to solve the burning problems of humanity suffering from hunger, disease and unrest. The dust and stones brought from the moon at such a huge cost were of little benefit to those who face death on daily basis because of hunger or those who do not have clothes to wear or a home to live. The real benefit of such discoveries, that is, to believe in Allah and be grateful to Him, did not need such extra-ordinary efforts. These benefits can be drawn even by a rustic through simple observations of these objects, and this is exactly what the Holy Qur'an has stressed upon.
The gist of the matter is that the study of cosmology for making it a source of guidance towards Allah's omnipotence, His all-encompassing wisdom and His being the sole Creator and having no partner is the objective of the Qur'an towards which the Holy Book has invited us in many places. Secondly, study of these sciences to the extent that they are used for solving the real problems of life is also included in Qur'anic objectives, but with the difference that the worldly affairs are not taken to be the be-all and the end-all one's activities, but the worldly life is held to be a transitory stage to be looked after to the extent of real needs. The third objective for the study of cosmology which aims at solving merely theoretical issues having no nexus with the first two objectives is a futile exercise not encouraged by the Qur'an.
It is, therefore, clear that all the modern researches and discoveries cannot be held to be the exact objective of the Qur'an, as suggested by modern scholars. Similarly, these discoveries cannot be held to be repugnant to the Holy Qur'an, as observed by some conservative scholars. The fact is that these issues are not the subject matter of the Qur'an which is silent about them. If a reality is proved by experiments or observations, it cannot be taken as contradictory to the Qur'an, and that which is not yet proved no effort should be made to impose it on the Qur'an through fanciful interpretations.
Blessed is He Who made stations in the heavens for the planets and the moving stars, Who made in the sky a sun that radiates light, and Who made a moon that illuminates the earth with the light of the sun that it reflects.
Neka je hvaljen i uzvišen Allah, Onaj Koji je stvorio na nebu ogromna sazviježđa i na nebu dao Sunce kao svjetiljku i Mjesec koji osvjetljava Zemlju tako što se od njega odbijaju sunčeve zrake.
Gökyüzünde hareket eden gezegenleri ve yıldızları yaratan, ışıkları yayan, Güneş'i ve Güneş'in ışıklarını yansıtıp yeri aydınlatan bir Ay var eden Allah çok yücedir.
Mahasuci Allah yang menjadikan gugusan-gugusan tempat orbit planet dan bintang-bintang yang berjalan di langit. Dia juga menjadikan di langit itu matahari yang memancarkan cahaya terang dan menjadikan bulan yang bercahaya menerangi bumi lewat pantulan cahaya matahari kepadanya.
Que soit béni Celui qui a donné une place dans le Ciel aux planètes et aux étoiles qui se déplacent, fit du Soleil un astre source de lumière et de la lune un astre qui illumine la Terre en y réfléchissant la lumière du Soleil.
Enaltecido sea Quien creó lugares en el cielo para los planetas y las estrellas en movimiento, Quien hizo en el cielo un Sol que irradia luz e hizo una Luna que ilumina la Tierra con la luz que refleja del Sol.
Thật phúc thay Đấng đã tạo cho bầu trời nhiều tinh tú và vì sao chỉ đường, đã tạo cho nó mặt trời như chiếc đèn chiếu sáng và mặt trăng chiếu ánh hào xuống mặt đất vào thời gian không có ánh sáng mặt trời.
"Mahasuci Allah yang menjadikan di langit gugusan-gugusan bintang dan Dia menjadikan juga padanya matahari dan bulan yang bercahaya. Dan Dia (pula) yang menjadikan malam dan siang silih berganti bagi orang yang ingin mengambil pelajaran atau orang yang ingin bersyukur." (Al-Furqan: 61-62).
(61) ﴾ تَبَارَكَ ٱلَّذِي جَعَلَ فِي ٱلسَّمَآءِ بُرُوجٗا ﴿ "Mahasuci Allah yang menjadi-kan di langit gugusan-gugusan bintang," maksudnya adalah bintang-bintang dan keseluruhannya, atau letak-letak garis orbit matahari dan bulan yang dilaluinya satu demi satu. Ia laksana bangunan tinggi dan benteng bagi perkotaan di dalam melindunginya. Demi-kian pula halnya bintang-bintang, laksana benteng-benteng men-julang tinggi yang dibuat untuk penjagaan. Karena sesungguhnya bintang-bintang itu adalah alat pelempar untuk setan-setan.
﴾ وَجَعَلَ فِيهَا سِرَٰجٗا ﴿ "Dan Dia menjadikan juga padanya matahari," padanya terkandung cahaya dan panas yaitu matahari, ﴾ وَقَمَرٗا مُّنِيرٗا ﴿ "dan bulan yang bercahaya." Di dalamnya ada cahaya[32] yang tidak panas. Dan ini termasuk salah satu bukti keagunganNya dan betapa banyak ihsan (kebaikan)Nya, disebabkan penciptaan yang luar biasa yang terkandung di dalamnya, pengaturan yang rapi dan keindahan yang agung yang menunjukkan kepada keagungan Penciptanya di dalam seluruh sifat-sifatNya, dan berbagai kemas-lahatan yang terdapat di dalamnya bagi manusia dan berbagai manfaat yang merupakan bukti atau betapa banyaknya kebaikan dan karuniaNya.
(62) ﴾ وَهُوَ ٱلَّذِي جَعَلَ ٱلَّيۡلَ وَٱلنَّهَارَ خِلۡفَةٗ ﴿ "Dan Dia (pula) yang menjadi-kan malam dan siang silih berganti," maksudnya yang satu berlalu, lalu datang yang lain. Demikianlah seterusnya selama-lamanya tidak akan pernah bersatu dan tidak pernah hilang. ﴾ لِّمَنۡ أَرَادَ أَن يَذَّكَّرَ أَوۡ أَرَادَ شُكُورٗا ﴿ "Bagi orang yang ingin mengambil pelajaran atau orang yang ingin bersyukur," maksudnya bagi siapa saja yang ingin (melalui keduanya) mengambil pelajaran dan merenung dan berargumen dengan keduanya atas berbagai tuntutan-tuntutan ilahi, dan untuk bersyukur kepada Allah atas semua itu, dan bagi siapa saja yang ingin berdzikir, mengingat Allah dan bersyukur kepadaNya, dan bagiNya wirid malam hari atau siang hari. Maka siapa saja yang wiridnya tertinggal pada siang hari, maka dia menunaikannya pada malam hari. Sesungguhnya hati itu selalu berbolak-balik dan berubah-ubah pada waktu-waktu di malam dan siang hari, sehing-ga terjadi rasa giat, malas, ingat, lalai, pelit, memberi, menghadap dan berpaling. Maka Allah menjadikan malam dan siang berganti-an atas manusia dan selalu berulang-ulang, agar terjadi dzikir, giat dan syukur kepada Allah pada waktu yang lain, malam atau siang, karena waktu ibadah selalu berulang dengan berulangnya malam dan siang. Maka setiap kali waktu itu berulang, terjadilah suatu semangat baru bagi seseorang, bukan semangatnya yang telah mengendur pada waktu yang telah lalu, sehingga ia bisa makin menyadarinya dan makin mensyukurinya. Sesungguhnya tugas-tugas ketaatan itu laksana siraman iman yang menyiraminya. Kalau saja bukan karena itu, niscaya tanaman iman menjadi layu dan kering. Maka segala puji bagi Allah atas semua itu.
Kemudian Allah menyebutkan di antara sejumlah kebaikan dan karunia atas hamba-hambaNya yang shalih dan taufikNya kepada mereka untuk bisa beramal shalih yang membuat mereka mampu meraih kedudukan tertinggi di istana surga, seraya berfir-man,
Napakamapagpala ang gumawa sa langit ng mga kumpulan ng mga planeta at mga bituin, gumawa sa langit ng isang araw na nagsisinag ng liwanag, at gumawa roon ng isang buwang nagbibigay-liwanag sa lupa sa pamamagitan ng pinatatalbog nito mula sa tanglaw ng araw.
61- Gökte burçlar var eden, orada bir kandil ve aydınlık saçan bir ay yaratan Allah ne yücedir!
62- Düşünüp öğüt almak veya şükretmek isteyenler için gece ve gündüzü birbiri ardınca getiren de O’dur.
61. üce Allah burada şöyle buyurmaktadır:“Gökte burçlar var eden...” Bunlar ya genel olarak bütün yıldızlardır. Yahut da güneşin ya da ayın çeşitli konaklarıdır. Bu konaklar, şehirlerin korunmasındaki kale ve burçlar mesabesindedir. Yıldızlar da korunmak amacıyla yapılan kale ve burçlara benzerler. Çünkü bu yıldızlar, şeytanlar için taşlama aracıdır. “Orada bir kandil” hem aydınlık hem de sıcaklık veren güneş “ve aydınlık saçan” ışığı olup sıcaklığı bulunmayan “bir ay yaratan Allah ne yücedir/ne mubarektir!” Bu, O’nun azametine ve ihsanlarının çokluğuna en açık delillerden birisidir. Çünkü bunların göz kamaştırıcı hilkatleri, çok düzenli bir şekilde işlerinin idare edilmesi, pek büyük güzellikleri, onları yaratanın bütün sıfatlarında ne kadar büyük ve azametli olduğuna delildir. Bunların bütün yaratıkların maslahatına pek çok faydalar ihtiva etmeleri de Yüce Allah’ın hayırlarının çokluğuna delildir.
62. “Düşünüp öğüt almak veya şükretmek isteyenler için gece ve gündüzü birbiri ardınca getiren de O’dur.” Biri gidince öbürü onun yerine gelir ve bu daima böyle devam eder gider. Hiçbir vakit bir araya gelmezler ve aynı anda ortadan kalkmazlar. Bunlar, onlardan öğüt ve ibret almak, bunları Cenab-ı Allah’ın pek çok maksadına delil görmek ve bunun için de Yüce Allah’a şükretmek isteyenler için böyle yaratılmıştır. Yüce Allah’ı anmak ve O’na şükretmek isteyenler gecenin yahut gündüzün çeşitli vakitlerinde mutat zikirlerini, şükürlerini yaparlar. Bunların herhangi birisinde yaptığı mutat zikir ve şükrünü kaçıran bir kimse diğerinde bunu telafi eder.
ynı şekilde kalpler gece ile gündüzün değişik vakitlerinde eğrilip çevrilir, bir halden bir hale intikal ederler. Kimi zaman gayretle işe sarılacak haldedir, kimi zaman tembellik eder. Zikir ve gaflet, sıkıntı ve rahatlık, ibadete yönelmek ve buna dair istek duymamak gibi hallerle karşı karşıya kalırlar. İşte Yüce Allah, gece ile gündüzü kulların üzerine arka arkaya getirmekte ve tekrarlayıp durmaktadır ki bir başka vakitte kullar Allah’ı zikre, bu konuda gayrete ve şükre yeniden sarılsınlar diye. Çünkü ibadet vakitleri gece ile gündüzün tekrarlanmasıyla tekrarlanır. Vakitler tekrarlandıkça kulun da önceki vakitteki tembellikten kurtulup yeni bir gayret ve çabaya girdiği görülür. Böylelikle kulun zikri ve şükrü de artıp durur. Çeşitli itaat görevleri imanı besleyen bir su konumundadır. Eğer bu olmazsa hiç şüphesiz iman ağacı solar ve kurur. Bundan dolayı Allah’a en mükemmel ve en güzel hamd-u senâlar olsun.
aha sonra Yüce Allah, salih kullarına olan lütuf ve ihsanları, onları kendilerine cennet köşklerinde yüksek mevkiler kazandıran salih amellere muvaffak kılması şeklindeki pek çok hayırların bir kısmını dile getirerek şöyle buyurmaktadır:
This passage possibly refers to what is known as the solar system. The original Arabic word buruj literally means a castle or fort, but scholars differ as to its exact meaning in this context.
Gloria ad Allāh, Colui che ha fissato nei Cieli la posizione delle stelle, dei pianeti e delle meteore e che ha fissato nel Cielo il Sole, che emana la sua luce, e che fissò in esso la Luna, che illumina la terra riflettendo la luce del Sole.
Mentioning the Might and Power of Allah
Here Allah glorifies Himself and praises the beauty He created in the heavens of Al-Buruj, the giant stars, according to the view of Mujahid, Sa`id bin Jubayr, Abu Salih, Al-Hasan and Qatadah. This is like the Ayah,
وَلَقَدْ زَيَّنَّا السَّمَآءَ الدُّنْيَا بِمَصَـبِيحَ
(And indeed We have adorned the nearest heaven with lamps) (67:5). Allah says:
تَبَارَكَ الَّذِى جَعَلَ فِى السَّمَآءِ بُرُوجاً وَجَعَلَ فِيهَا سِرَاجاً
(Blessed be He Who has placed in the heaven Al-Buruj, and has placed therein a great lamp,) which is the sun which shines like a lamp, as Allah says:
وَجَعَلْنَا سِرَاجاً وَهَّاجاً
(And We have made (therein) a shining lamp) (78:13).
وَقَمَراً مُّنِيراً
(and a moon giving light.) means, shining and illuminated by the light of something else, different from the light of the sun, as Allah says:
هُوَ الَّذِى جَعَلَ الشَّمْسَ ضِيَآءً وَالْقَمَرَ نُوراً
(It is He Who made the sun a shining thing and the moon as a light) (10:5). And Allah tells us that Nuh, peace be upon him, said to his people:
أَلَمْ تَرَوْاْ كَيْفَ خَلَقَ اللَّهُ سَبْعَ سَمَـوَتٍ طِبَاقاً - وَجَعَلَ الْقَمَرَ فِيهِنَّ نُوراً وَجَعَلَ الشَّمْسَ سِرَاجاً
(See you not how Allah has created the seven heavens one above another And has made the moon a light therein, and made the sun a lamp) (71:15-16). Then Allah says:
وَهُوَ الَّذِى جَعَلَ الَّيْلَ وَالنَّهَارَ خِلْفَةً
(And He it is Who has put the night and the day in succession (Khilfatan),) meaning, each one comes after the other, in a never-ending alternation. When one goes the other comes, and vice versa, as Allah says:
وَسَخَّر لَكُمُ الشَّمْسَ وَالْقَمَرَ دَآئِبَينَ
(And He has made the sun and the moon, both constantly pursuing their courses) (14:33).
يُغْشِى الَّيْلَ النَّهَارَ يَطْلُبُهُ حَثِيثًا
(He brings the night as a cover over the day, seeking it rapidly) (7:54).
لاَ الشَّمْسُ يَنبَغِى لَهَآ أَن تدْرِكَ القَمَرَ
(It is not for the sun to overtake the moon) (36:40).
لِّمَنْ أَرَادَ أَن يَذَّكَّرَ أَوْ أَرَادَ شُكُوراً
(for such who desires to remember or desires to show his gratitude.) means, He has caused them both to follow one another to show the times when His servants should worship Him. So whoever misses an act of worship during the night can make it up during the day, and whoever misses an act of worship during the day can make it up during the night. It was recorded in a Sahih Hadith:
«إِنَّ اللهَ عَزَّ وَجَلَّ يَبْسُطُ يَدَهُ بِاللَّيْلِ لِيَتُوبَ مُسِيءُ النَّهَارِ، وَيَبْسُطُ يَدَهُ بِالنَّهَارِ لِيَتُوبَ مُسِيءُ اللَّيْل»
(Allah spreads forth His Hand at night for the one who has done evil during the day to repent, and He spreads forth His Hand during the day for the one who has done evil during the night to repent.) Mujahid and Qatadah said: "Khilfatan means different, i.e., because one is dark and the other is light."
Es Al-lah Quien ha hecho que la noche y el día se sucedan y se reemplacen, para cualquiera que quiera aprender de las señales de Al-lah y seguir el camino correcto, o que quiera agradecer a Al-lah por Sus favores.
Among the numerous phenomena of our solar system is the constant revolution of the earth around the sun. Its revolution has a fixed orbit and is completed in one year. Due to the elliptical shape of its orbit and the sun not being at its exact centre, the different seasons occur. Besides its revolution, the earth rotates on its axis and this is completed in twenty-four hours. This rotation is the cause of day and night. In the vastness of space, the revolution and rotation of the earth with extreme precision and their being greatly subservient to human beings’ interests, are the most wonderful of happenings. One who ponders over these blessings will be overwhelmed with feelings of gratitude to God.
Và Allah là Đấng thay đổi ban đêm và ban ngày liên tiếp nhau để dành cho ai suy ngẫm về các dấu hiệu của Allah để được hướng dẫn hoặc muốn cám ơn Allah về hồng ân của Ngài.
It is Allah who made the night and day follow and replace each other, for anyone who wishes to take a lesson from Allah’s signs and come onto the right path, or wishes to be grateful to Allah for His favours.
Allāh è Colui che ha asservito la notte e il giorno, che si alternano l'uno dopo l'altro, a chi vuole riflettere sui Segni di Allāh e lasciarsi guidare, o che è grato ad Allāh per le Sue grazie.
Mudri je Allah stvorio noć i dan koji se međusobno smjenjuju. U tome su pokazatelji Allahove veličine i mudrosti onima koji umiju izvući pouku ili koji žele biti zahvalni lijepom Allahu na nebrojenim blagodatima.
Gece ile gündüzü arka arkaya peşi sıra getiren Yüce Allah'tır. Böylece dileyen kimse Yüce Allah'ın ayetlerinden ibret alıp, hidayet bulur yahut nimetlerine şükreder.
C’est Allah qui fit en sorte que la nuit et le jour se succèdent afin que soient guidés par les signes d’Allah ceux qui le veulent et soient reconnaissants envers Allah ceux qui en ont le désir.
Allah pula yang menciptakan malam dan siang silih berganti, masing-masing datang dan pergi, Dia ciptakan itu untuk orang yang ingin mengambil pelajaran dari tanda-tanda kebesaran Allah agar ia mendapat petunjuk atau untuk orang yang ingin bersyukur atas nikmat-nikmat Allah.
Si Allāh ay ang gumawa ng gabi at maghapon na nagsusunuran: sumusunod ang isa sa dalawa sa iba pa at pumapalit, para sa sinumang nagnais na magsaalang-alang sa mga tanda ni Allāh para mapatnubayan o nagnais ng pagpapasalamat kay Allāh sa mga biyaya Niya.
63- Rahman’ın (salih) kulları, yeryüzünde mütevazı ve ağırbaşlı yürürler. Cahiller onlara laf attığında:“Selametle” derler (geçerler).
64- Gecelerini Rablerine secde ve kıyam ederek geçirirler.
65- (Dualarında) şöyle derler: “Rabbimiz, bizden cehennem azabını uzak tut. Çünkü onun azabı sahibinin yakasını bırakmaz.”
66- “Gerçekten o varılacak ve kalınacak ne kötü bir yerdir!”
67- Onlar, mallarını harcarken israf da etmezler, cimrilik de etmezler. Bunun arasında orta bir yol izlerler.
68- Onlar, Allah ile birlikte başka bir ilâha dua/ibadet etmezler. Haklı (bir gerekçe) olmadıkça Allah’ın (öldürülmesini) haram kıldığı birini öldürmezler. Zina da etmezler. Kim bunlardan birini işlerse o günahın cezasını bulur.
69- Kıyamet gününde azap ona kat kat verilir ve o azapta zelil bir halde ebediyen kalır.
70- Ancak tevbe eden, iman eden ve salih amel işleyenler müstesnâ. İşte Allah, bunların kötülüklerini iyiliklere dönüştürür. Allah çok bağışlayıcıdır, pek merhametlidir.
71- Kim tevbe edip salih amel işlerse işte o, tam manasıyla Allah’a dönmüş/tevbe etmiş olur.
72- Yine onlar, yalana/yalan yere şahitlik etmezler. Boş söz (ve işlerin bulunduğu meclislere) rastladıklarında ona bulaşmadan onurluca geçip giderler.
73- Onlar, Rablerinin âyetleriyle kendilerine öğüt verildiğinde onlara karşı sağır ve kör kesilmezler.
74- Onlar:“Rabbimiz! Bize (dünya ve ahirette) mutluluk vesilesi olacak eşler ve nesiller bağışla ve bizi takvâ sahiplerine önder yap” derler.
75- İşte onlar, sabretmelerinden ötürü cennetin yüksek köşkleri ile mükâfatlandırılacaklar ve orada esenlik dileği ve selâm ile karşılanacaklardır.
76- Onlar orada ebediyen kalacaklardır. O, varılacak ve kalınacak ne güzel bir yerdir.
77- De ki: “Eğer duanız/ibadetiniz olmasa, Rabbim sizin neyinize değer versin! Ama siz yalanladınız. Artık yakanızı bırakmayacak bir azap kaçınılmaz olacaktır.
63. “Rahman’ın (salih) kulları…” Kulluk iki türlüdür: İlki Allah’ın rubûbiyetine kulluk ki bütün mahlukat müslümanlarıyla kâfirleriyle, iyileriyle kötüleriyle bu kullukta ortaktırlar. Çünkü hepsi, Allah’ın rububiyetinin tecellilerine muhtaç, işleri O’nun tarafından idare edilen kullardır:“Göklerde ve yerde ne varsa hepsi Rahman’ın huzuruna ancak kul olarak gelecektir.”(Meryem, 19/93) Diğeri de Allah’ın ulûhiyetine kulluk ki bu da O’nun peygamberlerinin ve dostlarının Allah’a yönlelik kullukları olup O’na isteyerek ibadet etmek demektir. İşte bu ayetteki kullarla kastedilen de budur. Bundan dolayı Yüce Allah, onları Rahman ismine izafe etmiştir. Bu da onların bu hallerine ancak Yüce Allah’ın rahmeti sebebiyle ulaştıklarına işaret etmektedir. Yüce Allah, onların en mükemmel sıfatlara ve en üstün niteliklere sahip olduklarını zikretmiş ve bu kullarını şöyle nitelendirmiştir: Onlar “yeryüzünde mütevazı ve ağırbaşlı yürürler.” Gerek Allah’a karşı, gerek insanlara karşı alçak gönüllüdürler, ağırbaşlıdırlar. Bu buyruk ile onlar vakar sahibi, ağırbaşlı, Allah’a ve kullarına karşı alçak gönüllü olmakla nitelendirilmektedirler. “Cahiller onlara laf attığında” burada fiil cahillere isnat edildiğinden dolayı bu, cahiller kendilerine cahilce, kendini bilmez bir tavırla hitap ettiklerinde demektir. “Selametle” derler (geçerler).” Yani onlara günahtan ve cahile cahilce karşılık vermekten uzak, selametli bir sözle karşılık verirler. Bu buyrukla onlar, pek tahammülkâr oldukları, kötülük yapana iyilikle, cahile de affetmekle karşılık verdikleri belirtilerek övülmektedirler. Onları bu hale ulaştıran ise güzel ve yerli yerinde kullandıkları akıllarıdır.
64. “Onlar, gecelerini Rablerine secde ve kıyam ederek geçirirler.” Yani gece namazını, Rablerine ihlâs ile O’nun önünde zillet ve tevazu ile boyun eğerek ve çokça kılarlar. Nitekim Yüce Allah şöyle buyurmaktadır: “Yanları yataklarından uzak kalır. Rablerine korku ve ümitle dua ederler. Onlara verdiğimiz rızıktan da infak ederler. Onlara o işlediklerine mükâfat olmak üzere gözleri aydınlatan ne nimetler gizlendiğini hiç kimse bilmez. (es-Secde, 32/16-17)
65. “Rabbimiz bizden cehennem azabını uzak tut.” O azabı gerektirecek sebeplerden bizleri korumak ve bizim azabı gerektirecek olan davranışlarımızı affedip bağışlamak sûreti ile o azabı bizden uzaklaştır. “Çünkü onun azabı sahibinin yakasını bırakmaz.” O azap, alacağını borçlusundan ısrarla isteyip duran, onun yakasını bir türlü bırakmayan bir alacaklı gibi cehennemliklerin yakasını bırakmaz.
66. “Gerçekten o varılacak ve kalınacak ne kötü bir yerdir!” Onlar, bu sözlerini Rablerine dua ve niyaz olmak üzere söylerler. Bunu Allah’ın mağfiretine ne kadar muhtaç olduklarını beyan için dile getirirler, böyle bir azaba katlanabilecek güce sahip olmadıklarını ifade ederler. Ayrıca bu sözleriyle Yüce Allah’ın üzerlerindeki lütfunu hatırlamaya, dile getirmeye çalışırlar. Hiç şüphesiz kötü bir şeyin uzak tutulmasının, o şeyin şiddeti ve korkunçluğu oranında büyük bir etkisi olur ve ayrıca onun uzak tutulmasından ötürü de o derece bir sevinç ve memnuniyet duyulur.
67. “Onlar, mallarını” farz ve müstehab türünden yollara “harcarken” sınırı aşarak ve savurganlığa girerek “israf da etmezler” farz olan hakları ihmal etme, cimrilik ve eli sıkılık çerçevesine girecek şekilde “cimrilik de etmezler.” Aksine onlar, infak ve harcamalarında “bunun arasında orta bir yol izlerler.” İsraf ile cimrilik arasında harcarlar. Zekât, keffaret, farz nafakalar gibi farz yerlerde bolca verirler, gerekli yerlere kendileri de zarara girmeksizin başkalarını da zarara sokmaksızın gerektiği şekilde harcarlar. Bu da onların dengeli ve orta yollu hareket edişlerinden dolayıdır.
68. “Onlar Allah ile birlikte başka bir ilâha dua/ibadet etmezler.” Aksine dinlerini yalnızca O’na halis kılarak, diğer bütün batıl yollardan vazgeçip O’nun dini dışında bütün dinlerden yüz çevirir ve yalnızca O’na yönelerek ibadet ederler. “Haklı (bir gerekçe) olmadıkça Allah’ın (öldürülmesini) haram kıldığı birini öldürmezler.”Cana karşılık can, muhsan zinakarın öldürülmesi, kanı helâl olan kâfirin öldürülmesi gibi haller dışında öldürülmesi haram olan hiçbir müslümanı yahut antlaşmalı kafiri öldürmezler.“Zina da etmezler.” Aksine hanımları yahut cariyeleri dışındakilere karşı iffetli olup, ırzlarını muhafaza ederler. “Kim bunlardan birini işlerse” Allah’a ortak koşarsa yahut da Allah’ın haram kıldığı canı haksız yere öldürürse veya zina ederse “o günahın cezasını bulur.” Daha sonra Yüce Allah, bu cezanın mahiyetini şu buyruğu ile açıklamaktadır:
69. “Kıyamet gününde aza ona kat kat verilir. O azapta zelil bir halde ebediyen kalır.” Buradaki ebedi kalma tehdidinin, bütün bu günahları işleyenler hakkında söz konusu olduğunda en ufak bir şüphe yoktur. Aynı şekilde Allah’a ortak koşan kimse hakkında da bu tehdid geçerlidir. Diğer taraftan bu üç günah sahibinin her biri hakkında da çetin bir azap tehdidi vardır. Çünkü bu günahlardan biri şirktir, diğerleri de en büyük günahlardandır. Cehennem azabında ebedi kalış, başkasını haksız yere öldürenle zina edeni kapsamaz. Çünkü gerek Kur’ân nasları, gerekse Sünnet-i Nebeviyye bütün mü’minlerin cehennem ateşinden çıkacaklarına ve orada hiçbir mü’minin -işlediği masiyetler ne olursa olsun- ebediyen kalmayacağına delildir. Yüce Allah’ın özellikle bu üç tür günahı belirtmesi, bunların en büyük günahlardan olmalarından dolayıdır. Şirkte dinlerin fesadı, öldürmede bedenlerin fesadı, zinada ise namus ve ırzların fesadı söz konusudur.
70. Bu günahlardan ve diğerlerinden derhal vazgeçerek, geçmişte bunları işledikleri için pişman olan ve bir daha onlara dönmemek üzere kesin karar vererek “tevbe eden” Allah’a masiyetleri terk etmeyi ve itaatleri işlemeyi gerektirecek şekilde sağlıklı bir iman ile “iman eden” ve Allah’ın rızasını gözetip emirlerini yerine getirmek sûretiyle “salih amel işleyenler müstesnâ. İşte Allah, bunların kötülüklerini iyiliklere dönüştürür.” Bunların, kötülükler işlemek için hazır olan halleri, iyilikler işleme haline dönüşür. Böylelikle şirk yerine iman, masiyet yerine itaat gelir. Onlar, işlemiş oldukları kötülüklerden sonra her bir günah için bir tevbe yaptıkları, Allah’a yönelip itaat ettikleri için o kötülüklerin bizzat kendisi de -âyetin zahirinden anlaşıldığı gibi- iyiliklere dönüşür. Nitekim bu hususta Yüce Allah’ın, bazı günahları sebebiyle hesaba çektiği ve günahlarını sayıp döktüğü daha sonra da onun her bir kötülüğünü bir iyilikle değiştirdiğine dair bir hadisi şerif varid olmuştur. Hadiste bu ihsanı gören kulun Allah'a şöyle diyeceği de belirtilmektedir:“Rabbim benim burada göremediğim başka birtakım günahlarım da vardı.”Doğrusunu en iyi bilen Allah’tır.“Allah” tevbe eden kimseler için “çok bağışlayıcıdır.” Büyük günahları mağfiret eder. Kullarına karşı da “pek merhametlidir.” Çünkü onları pek büyük günah işleyerek kendisine karşı çıkmalarına rağmen tevbe etmeye davet eder, sonra tevbe etme muvaffakiyetini onlara verir ve sonra da bu tevbelerini kabul eder.
71. “Kim tevbe edip salih amel işlerse işte o, tam manasıyla Allah’a dönmüş/tevbe etmiş olur.” Bu kimse bilsin ki onun tevbesi en mükemmel bir şekildedir. Çünkü o, bu tevbesiyle Yüce Allah’a ulaştıran yola dönmüş olur. Bu yola dönüş ise bizatihi kulun mutluluğu ve kurtuluşu demektir. Öyleyse yapacağı tevbeyi ihlâsla yapsın, bu tevbesini bozuk maksatların şaibelerinden arındırsın. Bundan maksat, kâmil anlamıyla tevbe etmeye teşvik etmek ve bu tevbeyi en faziletli ve üstün şekillere sahip kılmaktır. Böylelikle tevbe eden kimseye Yüce Allah tevbesinin kemâli oranında ecrini eksiksiz olarak verir.
72. “Yine onlar, yalana/yalan yere şahitlik etmezler.” Yani haram olan her türlü söz ve fiilin bulunduğu yerde hazır bulunmazlar. Haram sözler yahut haram fiiller ihtiva eden bütün meclislerden, sohbet yerlerinden uzak dururlar. Allah’ın âyetlerine (dil uzatarak) dalmak, batıl tartışmalar, gıybet, nemîme (laf taşıma), sövme, iftirada bulunma, alay etmek, haram şarkılar vb. gibi sözlerin bulunduğu, içki içilip ipek yaygıların döşendiği, resim, heykel vb. şeylerin bulunduğu yerlerden uzak dururlar. Onlar bu şekilde yalan söz ve fiillerin işlendiği yerde bulunmadıklarına göre bu tür sözleri söylememeleri ve o tür fiilleri işlememeleri de öncelikle söz konusudur. Yalancı şahitlik de buradaki yalan söze dahildir ve bu âyet-i kerimenin kapsamına da öncelikle girmektedir.“Boş söz” hayırsız, dini veya dünyevi bir faydası bulunmayan, cahil ve benzeri kimselerin söylediklerine benzer sözlerin “(ve işlerin bulunduğu meclislere) rastladıklarında ona bulaşmadan onurluca geçip giderler.” Kendilerini bu gibi sözlere dalmaktan uzak tutarlar. Bu tür sözlere dalmak sûretiyle değerlerini düşürmezler. Bu gibi sözlere dalmakta bir günah bulunmasa bile bunda bir akılsızlık, insanlık ve erdem açısından bir eksiklik olduğunu düşünürler. Bu nedenle de kendilerini bu gibi sözlerden uzak tutarlar. “Boş söz… meclislere) rastladıklarında” ifadesinde böyle boş sözlerin söylendiği yerlerde hazır bulunmadıklarına ve onu dinlemediklerine işaret vardır. Ancak olur da tesadüfen bu gibi şeylere rast gelecek olurlarsa kendilerini böyle bir söü dinlemekten uzak tutarlar. Onurlarını korurlar.
73. “Onlar, Rablerinin” kendilerine dinlemeyi ve onlar vasıtasıyla doğru yolu bulmayı emretmiş olduğu “âyetleriyle kendilerine öğüt verildiğinde onlara karşı sağır ve kör kesilmezler.” Bu âyetlere yüz çevirmek, sağır gibi davranmak, dikkatlerini ve kalplerini başka tarafa çevirmek sûretiyle karşılık vermezler. Onlara iman ve tasdik etmeyen kimselerin yaptığı gibi yapmazlar. Aksine bu âyetleri işittiklerinde Yüce Allah’ın şu buyruğunda dile getirdiği gibi davranırlar:“Bizim âyetlerimize, ancak kendilerine o âyetlerle öğüt verildiğinde secdeye kapanan ve Rablerini hamd ile tesbih edenler iman eder. Hem onlar büyüklük de taslamazlar.”(es-Secde 32/15) Âyetleri kabul eder, ihtiyaçlarını, bağlılıklarını ve teslimiyetlerini dile getirerek karşılık verirler. Bu âyetleri can kulağıyla ve uyanık kalplerle dinlerler. Bu âyetler sayesinde imanları daha bir artar. Yakînleri daha bir tamamlanır. Bu âyetler onları daha çok gayrete getirir ve onlarla sevinirler.
74. “Onlar: Rabbimiz! Bize (dünya ve ahirette) mutluluk vesilesi olacak” kendileri sebebiyle gözlerimizin aydınlanacağı “eşler” yani zevceler, arkadaşlar, akranlar “ve nesiller bağışla!” Bizler, bu kimselerin hallerini ve vasıflarını incelediğimizde gayretlerinin ve yüksek mertebelerinin bir sonucu olarak onların, ancak bu kimselerin Rablerine itaat ettiklerini, ilim ve amel sahibi kimseler olduklarını gördükleri zaman sevinip mutlu olacaklarını anlarız. O bakımdan eşlerine, arkadaşlarıne ve zürriyetlerine salih olmaları için yaptıkları bu duanın esasen kendilerine yapılmış bir dua olduğunu da anlarız. Çünkü bunun faydası, kendilerine dönecektir. Bu yüzden onlar, bu şekildeki bir ihsanı kendilerine yapılacak bir bağış olarak kabul ederek:“Bize... bağışla”diye dua ederler. Hatta onların yaptıkları bu duanın faydası bütün müslümanlara aittir. Zira sözü geçenlerin salih olmaları, onlar vasıtasıyla dinini öğrenecek ve yararlanacak pek çok kimsenin de salih olmasına sebep teşkil eder.“Bizi takvâ sahiplerine önder yap, derler.” Yani Rabbimiz, sen bizi sıddıkların ve Allah’ın salih kullarından kemale erenlerin bu üstün derecesine ulaştır. Bu derece de dinde önderlik makamına erişmek ve takvâ sahiplerine söz ve davranışlarında uyulacak örnekler olmaktır. Ki onlara fiillerine uyulur ve sözleri gönül huzuruyla kabul edilir, hayır ehli kimseler de onlaırn arkalarından yürür. Böylelikle hem kendileri hidâyet üzere olurlar, hem de hidâyete ulaştırırlar. Bilindiği gibi bir şeye ulaşmak için yapılan dua, aynı zamanda kendileri olmaksızın gerçekleşmesi mümkün olmayan şeyleri de istemek için yapılan bir dua demektir. İşte bu dinde önderlik derecesi de ancak sabır ve yakîn ile tamam olur. Nitekim Yüce Allah, şöyle buyurmaktadır:“Ve sabrettikleri zaman içlerinden Bizim emrimizle hidâyete ileten önderler kıldık. Onlar âyetlerimize yakînen inanıyorlardı.”(es-Secde, 32/24) O halde bu dua önemli birtakım amelleri, Allah’a itaatte, O’nun masiyetlerine karşı direnmekte, O’nun acı ve ızdırap verici takdirlerine tahammül etmekte sabretmeyi, kişiyi yakîn derecesine ulaştıracak pek çok hayırları, pek büyük lütuf ve ihsanlara erdirecek türden tam bir ilim sahibi olmayı ve bunların peygamberlerden sonra insanların erişebilmeleri mümkün olan en yüce derecelere yükselmelerini de gerektirir. O nedenle bu gayretleri ve istekleri bunca yüksek şeylere yönelik olduğundan ötürü mükâfatları da amelleri türünden olacaktır. Yüce Allah, onlara oldukça üstün ve yüksek mevkilerle ve meskenlerle mükâfatlandıracağını belirterek şöyle buyurmaktadır:
75-76. “İşte onlar sabretmelerinden ötürü cennetin yüksek köşkleri ile mükâfatlandırılacaklar.” Canın çektiği, gözlerin lezzet aldığı her bir şeyi ihtiva eden, son derece yüksek ve mükemmel meskenlerle mükâfatlandırılacaklardır. Bu mükâfatlara sabırları sebebiyle erişeceklerdir. Nitekim Yüce Allah, şöyle buyurmaktadır:“Melekler de her kapıdan onların yanına gelip: Sabretmenize karşılık selam sizlere. (Dünya) yurdun(un) ne güzel akıbetidir bu! (derler)”(er-Ra’d, 13/23-24) Bundan dolayı Yüce Allah burada da: “Onlar orada esenlik dileği ve selâm ile karşılanırlar.” Rableri ve şerefli melekler onlara selam verecekleri gibi, kendileri de birbirlerine selam vereceklerdir. Ayrıca kederlendirici ve zevklerini bulandırıcı her şeyden yana da esenlikte olacaklardır.
zetle; Yüce Allah, bu salih kullarını ağır başlılıkla, kendisine karşı da kullarına karşıda alçak gönüllülükle, güzel edeple, hoşgörü ve tahammülle, güzel ahlâkla, cahilleri affetmekle, onlardan yüz çevirmekle, kötülüklerine karşı iyilikte bulunmakla, geceleyin ihlâsla namaz kılmakla, Rablerine kendilerini cehennemden korumak için dua etmekle, farz ve müstehap olan harcamaları yerine getirmekle, harcamada orta yolu tutmakla, -normalde ya aşırı gitmenin veya cimri davranmanın söz konusu olduğu harcamalarda orta yollu oldukları için- başka hususlarda haydi haydi orta yolu tutmamakla, büyük günahlardan uzak kalmakla, Allah’a ibadetlerinde ihlâs sahibi olmakla, başkalarının canına ve namusuna zarar vermekten uzak ve iffetli olmakla, bunlardan herhangi birisini işledikleri takdirde tevbe etmekle, kötülüklerin işlendiği, sözlü ve fiilî fâsıklıkların yapıldığı meclislerde hazır bulunmamakla ve onları da asla işlememekle, hayrı bulunmayan seviyez fiillerden ve boş sözlerden uzak kalmakla -ki bu onların erdemliliklerini, insanlıklarını ve kemallerini ifade eder-, sözlü ya da fiili düşük her bir şeyden kendilerini uzak tutmakla, Allah’ın âyetlerini kabul ile karşılamakla, o âyetlerin manalarını iyice anlamakla, bellemekle ve gereklerince amel etmekle, bu âyetlerin hükümlerini uygulamak için olanca gayretlerini harcamakla, Yüce Allah’a hem kendilerinin, hem kendileriyle ilgisi bulunanların, hem de müslümanların faydalanacağı şekilde eşlerinin, yakınlarının ve nesillerinin salih olmalarını isteyerek en güzel duaları yapmakla vasfetmiş bulunmaktadır. Eşlerine ve nesillerine gerekli bilgileri öğretmek, öğüt vermek ve nasihat etmek için çabalamak da bunun gerekleri arasındadır. Çünkü bir şeyi özellikle istemek ve bunun için Allah’a dua etmek için mutlaka onun sebeplerini de yerine getirmek gerekir. Yinre onlar, Allah’a kendileri için mümkün olan en yüksek derecelere erişmek için de dua etmişlerdir ki bu da önderlik ve sıddıklık derecesidir. Allah için gerçekten bunlar, en üstün sıfatlar ve en yüce maksatlardır. Bu maksatlar, ne kadar yüce, bu ruhlar ne kadar temiz, bu kalpler ne kadar duru ve saf, bu önder kimseler ne kadar da takvâlıdırlar! Yüce Allah’ın onlar üzerindeki lütfu, nimeti ve rahmeti de pek büyüktür. O’nun bu lütfu sayesinde de onlar bu üstün mevkilere ulaşmışlardır.
llah, bu salih kullarının vasıflarını beyan etmekle ve onların hallerini nitelendirip gayretlerinin neye yönelik olduğunu açıklamakla kullarına d abüyük bir lütufta bulunmuştur. Bunların mükâfatlarını da onlara açıklamıştır ki böylelikle onlar, bu salih kulların vasıflarına sahip olmak için özlem duysunlar. Bu uğurda bütün gayretlerini ortaya koysunlar. Bunlara her zaman ve mekanda, her an ve vakitte lütuf ve ihsanlarını sağanak sağanak yağdırandan, bunlara hidâyet verdiği gibi kendilerine de hidâyet vermesini istesinler. Onları himayesine aldığı gibi kendilerini de özel olarak himayesinin altına almasını istesinler.
amdler yalnız sanadır Allah’ım, şikayetimiz de yalnız sanadır, yardımı senden diliyoruz, senden imdat istiyoruz. Sen güç vermedikçe biz güç sahibi olamayız, kendimize bir fayda sağlamayız, gelecek zararları önleyemeyiz. Eğer sen bize bunları kolaylaştırmayacak olursan biz zerre kadar iyilik işleyemeyiz. Şüphesiz bizler zayıfız, her bakımdan âciz kimseleriz. Biz tanıklık ederiz ki Sen, bizi bir göz açıp kapayacak vakit dahi kendimize bırakacak olursan, bizi kendi zaafımızla, kendi acizliğimizle ve kendi günahlarımızla baş başa bıraktın demektir. Rabbimiz! Senin rahmetinden başka bir şeye güvenmiyoruz. O rahmetinle bizi yarattın, bizi rızıklandırıyorsun, görünür görünmez bunca nimetleri bize ihsan ediyorsun, başımızdan pek çok musibeti önlüyorsun. Bize öyle bir rahmet eyle ki bu sayede senden başkalarının rahmetine ihtiyacımız olmasın. Senden dileyen ve rahmetini uman, asla zarar etmez.
77. Allah, (Rahman’ın kulları diyerek) bu kullarını rahmetine izafe edip onların, şeref ve faziletleri dolayısıyla kendisinin kulları olma özelliğine sahip olduklarını belirtince belki bazı kimseler: Biz niçin bu kulluğun kapsamına girmiyoruz?, diye düşünebileceklerinden Yüce Allah, bu kulların dışındakilere ehemmiyet vermeyip aldırış etmeyeceğini haber vermektedir. Eğer sizler O’na gerek ibadet olan dua, gerekse de ihtiyaçlarını arzetmek için olan duada bulunmazsanız size hiçbir şekilde ehemmiyet ve değer vermez. “Ama siz yalanladınız. Artık yakanızı bırakmayacak bir azap kaçınılmaz olacaktır.” Azap, alacaklının borçlusunun yakasını bırakmadığı gibi sizin yakanıza yapışacaktır. Yüce Allah, yakında sizinle mü’min kulları arasında hükmünü verecektir.
urkan Sûresi’nin tefsiri burada sona ermektedir. Allah’a ebediyen hamd-u sena ve şükürler olsun.
Attributes of the Servants of the Most Gracious
These are the attributes of the believing servants of Allah,
الَّذِينَ يَمْشُونَ عَلَى الاٌّرْضِ هَوْناً
(those who walk on the earth Hawna,) meaning that they walk with dignity and humility, not with arrogance and pride. This is like the Ayah:
وَلاَ تَمْشِ فِى الاٌّرْضِ مَرَحًا
(And walk not on the earth with conceit and arrogance...) (17:37). So these people do not walk with conceit or arrogance or pride. This does not mean that they should walk like sick people, making a show of their humility, for the leader of the sons of Adam (the Prophet) used to walk as if he was coming downhill, and as if the earth were folded up beneath him. What is meant here by Hawn is serenity and dignity, as the Messenger of Allah ﷺ said:
«إِذَا أَتَيْتُمُ الصَّلَاةَ فَلَا تَأْتُوهَا وَأَنْتُمْ تَسْعَونَ، وَأْتُوهَا وَعَلَيْكُمُ السَّكِينَةُ فَمَا أَدْرَكْتُمْ مِنْهَا فَصَلُّوا، وَمَا فَاتَكُمْ فَأَتِمُّوا»
(When you come to the prayer, do not come rushing in haste. Come calmly and with tranquility, and whatever you catch up with, pray, and whatever you miss, make it up.)
وَإِذَا خَاطَبَهُمُ الجَـهِلُونَ قَالُواْ سَلاَماً
(and when the foolish address them they say: "Salama.") If the ignorant people insult them with bad words, they do not respond in kind, but they forgive and overlook, and say nothing but good words. This is what the Messenger of Allah ﷺ did: the more ignorant the people, the more patient he would be. This is as Allah says:
وَإِذَا سَمِعُواْ اللَّغْوَ أَعْرَضُواْ عَنْهُ
(And when they hear Al-Laghw (evil or vain talk), they withdraw from it) (28:55). Then Allah says that their nights are the best of nights, as He says:
وَالَّذِينَ يِبِيتُونَ لِرَبِّهِمْ سُجَّداً وَقِيَـماً
(And those who spend the night in worship of their Lord, prostrate and standing.) meaning, worshipping and obeying Him. This is like the Ayat:
كَانُواْ قَلِيلاً مِّن الَّيْلِ مَا يَهْجَعُونَ - وَبِالاٌّسْحَـرِ هُمْ يَسْتَغْفِرُونَ
(They used to sleep but little by night. And in the hours before dawn, they were asking for forgiveness) (51:17-18).
تَتَجَافَى جُنُوبُهُمْ عَنِ الْمَضَاجِعِ
(Their sides forsake their beds...) (32:16).
أَمَّنْ هُوَ قَانِتٌ ءَانَآءَ الَّيْلِ سَـجِداً وَقَآئِماً يَحْذَرُ الاٌّخِرَةَ وَيَرْجُواْ رَحْمَةَ رَبِّهِ
(Is one who is obedient to Allah, prostrating himself or standing during the hours of the night, fearing the Hereafter and hoping for the mercy of his Lord...) (39:9). Allah says:
وَالَّذِينَ يَقُولُونَ رَبَّنَا اصْرِفْ عَنَّا عَذَابَ جَهَنَّمَ إِنَّ عَذَابَهَا كَانَ غَرَاماً
(And those who say: "Our Lord! Avert from us the torment of Hell. Verily, its torment is ever an inseparable punishment.") meaning, ever-present and never ending. Al-Hasan said concerning the Ayah,
إِنَّ عَذَابَهَا كَانَ غَرَاماً
(Verily, its torment is ever an inseparable, permanent punishment.) Everything that strikes the son of Adam, then disappears, does not constitute an inseparable, permanent punishment. The inseparable, permanent punishment is that which lasts as long as heaven and earth. This was also the view of Sulayman At-Taymi.
إِنَّهَا سَآءَتْ مُسْتَقَرّاً وَمُقَاماً
(Evil indeed it is as an abode and as a place to rest in.) means, how evil it looks as a place to dwell and how evil it is as a place to rest.
وَالَّذِينَ إِذَآ أَنفَقُواْ لَمْ يُسْرِفُواْ وَلَمْ يَقْتُرُواْ
(And those who, when they spend, are neither extravagant nor stingy...) They are not extravagant, spending more than they need, nor are they miserly towards their families, not spending enough on their needs. But they follow the best and fairest way. The best of matters are those which are moderate, neither one extreme nor the other.
وَكَانَ بَيْنَ ذَلِكَ قَوَاماً
(but are in a just balance between them.) This is like the Ayah,
وَلاَ تَجْعَلْ يَدَكَ مَغْلُولَةً إِلَى عُنُقِكَ وَلاَ تَبْسُطْهَا كُلَّ الْبَسْطِ
(And let not your hand be tied to your neck, nor stretch it forth to its utmost reach.)(17:29)
Commentary
Upto this point Surah Al-Furqan has mostly discussed the proofs of the prophethood of the Holy Prophet ﷺ and answered various objections raised in this regard by disbelievers and pagans. While dealing with this subject Allah's wrath and punishment on those who deny His injunctions was also mentioned. Now, at the end of the Surah it refers to those special servants of His who firmly believe in the Holy Prophet's prophethood and their beliefs, deeds and dealings are all in conformity with the will of Allah and His messenger and who follow the Shari` ah.
The Holy Qur’ an has awarded the title of ` Ibad-ur-Rabman to such special servants of Allah Ta’ ala, which is indeed the highest honour. Although all creatures are governed by His will compulsorily, but here the voluntary worship by free will is alluded. That is to surrender completely before Allah and to make all deeds and desires conforming to His pleasure with one's own choice. In these last verses of the Surah the special servants of Allah are described whom He has Himself called as His servants to grant them unique honour. Their traits and characteristics are mentioned in the last verses until the end of the Surah. In between this description repentance from infidelity and sins and its effects are also referred to.
By calling these pious persons as His own slaves, Allah Ta'ala has given to them a great title of honour. But by selecting the name Rahman (the All-Merciful) for Himself, out of all His Beautiful Names and attributes, the hint is perhaps given to the fact that these pious people, being the slaves of the All-Merciful, should reflect and demonstrate the quality of mercifulness through their general behavior.
Special traits of Allah Ta’ ala's favoured servants
In the verses under review thirteen traits and habits of the special and favoured servants of Allah Ta’ ala are mentioned. Included among them are correct beliefs, righteous acts, both physical and financial, to obey the command of Allah and His messenger, social dealings with other persons, Allah's fear in His worship, refraining from all sorts of sins and carrying along wife and children on the righteous path with oneself.
The first characteristic of such people is that they are "slaves" (عَبَاد) which is the plural of the word عَبد (slave). Here it means the slave who is the property of his Master. All his deeds and prerogatives together with his very life are dedicated to follow the command and will of the Master.
Only such a person can claim to be Allah's slave whose views and beliefs, thinking and desires, and deeds and actions are totally in line with the command and pleasure of his Rab (Master) and who keeps himself alert to carry out each and every command as soon as he is required to.
The second characteristic
يَمْشُونَ عَلَى الْأَرْضِ هَوْنًا (25:63) that is "they walk on the earth humbly". Here the word ھَون (haven) is used in the sense of humbleness, modesty and decorum - that is one does not walk with pride or arrogance. It does not mean that one should walk very slowly, because it is against Sunnah if it is without any need. According to the description given in the books of his biography, the Holy Prophet ﷺ used not to walk slowly. Instead his walk was on quicker side. It is recorded in a Hadith کانّما الارض تطوی لہ that is "He
used to walk in a manner as if ground was shrinking for him". (Ibn Kathir) It is for this reason that the righteous elders have described the slow walk, like that of a sick person, as a symbol of arrogance, a sham habit, and something unwanted (مکروہ). Sayyidna ` Umar once saw a young man walking very slowly. He ؓ asked him" Are you sick". He replied "No". Then Sayyidna ` Umar ؓ raised his stick on him and commanded "Always walk robustly". (Ibn Kathir)
Hasan Al-Basri (رح) has said while explaining this verse عَلَى الْأَرْضِ هَوْنًا (25:63) that the organs of sincere believers are always humble before Allah, so much so that the one who is not familiar with them feels that they are sick or disabled, while they are fit and healthy. As a matter of fact it is the awe of God which has overtaken them and which has not struck the others. It is the fright of Hereafter which has refrained them from unnecessary mundane practices. Those who do not have faith in God and keep themselves engrossed in worldly affairs suffer only with disappointment (because they do not get the desired result in this world, and lose their share in the Hereafter as well). And those who regard sustenance as the only reward from Allah Ta’ ala and neglect practising morality have indeed very little understanding and for them there is great punishment. (Ibn Kathir)
The third characteristic
وَإِذَا خَاطَبَهُمُ الْجَاهِلُونَ قَالُوا سَلَامًا (And when the ignorant people speak to them, they reply peacefully - 25:63): It should be kept in mind that the word "ignorant" in this verse refers to a person who acts like an ignorant person, notwithstanding that he might be a knowledgeable person. Also, the word سلام (peace) is not used here in its customary sense of greeting, but for any word causing peace. What is meant here is that in response to ignorance they keep composed and answer with calmness so that others are not offended and they do not commit a sin. The same explanation is put forward by Sayyidna Mujahid and Muqatil رحمۃ اللہ علیہما etc. The intended meaning is that they do not avenge from those who talk to them like ignorant people.
Ang mga lingkod ng Napakamaawain na mga mananampalataya ay ang mga naglalakad sa lupa nang may paggalang bilang mga tagapagpakumbaba at kapag kumausap sa kanila ang mga mangmang ay hindi sila tumutumbas sa mga ito ng tulad [niyon], bagkus nagsasabi sila sa mga ito ng nakabubuti, na hindi nag-aasal-hangal kaugnay roon sa mga ito.
"Dan hamba-hamba yang baik dari Rabb Yang Maha Penya-yang itu (ialah) orang-orang yang berjalan di atas bumi dengan rendah hati dan apabila orang-orang jahil menyapa mereka, niscaya mereka mengucapkan kata-kata (yang mengandung) keselamatan. Dan orang yang melalui malam hari dengan bersujud dan berdiri untuk Rabb mereka. Dan orang-orang yang berkata, 'Ya Rabb kami, jauhkan azab Jahanam dari kami, sesungguhnya azabnya itu adalah kebinasaan yang kekal.' Sesungguhnya Jahanam itu seburuk-buruk tempat menetap dan tempat kediaman. Dan orang-orang yang apabila membelanjakan (harta), mereka tidak berlebih-lebihan, dan tidak (pula) kikir, dan (pembelanjaan itu) adalah di tengah-tengah antara yang demikian. Dan orang-orang yang tidak menyembah tuhan yang lain beserta Allah dan tidak membunuh jiwa yang diharamkan Allah (membunuhnya) kecuali dengan (alasan) yang benar, dan tidak berzina, barangsiapa yang melaku-kan demikian itu, niscaya dia mendapat (pembalasan) dosa(nya), (yakni) akan dilipatgandakan azab untuknya pada Hari Kiamat dan dia akan kekal dalam azab itu, dalam keadaan terhina, kecuali orang-orang yang bertaubat, beriman dan mengerjakan amal shalih; maka kejahatan mereka diganti Allah dengan kebajikan. Dan Allah Maha Pengampun lagi Maha Penyayang. Dan orang yang bertaubat dan mengerjakan amal shalih, maka sesungguhnya dia bertaubat kepada Allah dengan taubat yang sebenar-benarnya. Dan orang-orang yang tidak memberikan persaksian palsu, dan apabila mereka bertemu dengan (orang-orang) yang mengerjakan perbuatan-perbuatan yang tidak berfaidah, mereka lalui (saja) de-ngan menjaga kehormatan dirinya. Dan orang-orang yang apabila diberi peringatan dengan ayat-ayat Rabb mereka, maka mereka tidaklah menghadapinya sebagai orang-orang yang tuli dan buta. Dan orang-orang yang berkata, 'Ya Rabb kami, anugerahkanlah kepada kami istri-istri kami dan keturunan kami sebagai penye-nang hati (kami), dan jadikanlah kami imam bagi orang-orang yang bertakwa.' Mereka itulah orang yang dibalasi dengan martabat yang tinggi (dalam surga) karena kesabaran mereka, dan mereka disambut dengan penghormatan dan ucapan selamat di dalamnya, mereka kekal di dalamnya. Surga itu sebaik-baik tempat menetap dan tempat kediaman. Katakanlah (kepada orang-orang musyrik), 'Rabbku tidak mengindahkanmu, kalau tidak karena ibadahmu (niscaya Dia tidak mengindahkanmu). (Tetapi bagaimana mungkin kamu beribadah kepadaNya), sementara kamu sungguh telah men-dustakanNya? karena itu kelak (azab) pasti (menimpamu)." (Al-Furqan: 63-77).
(63) Penghambaan kepada Allah itu ada dua: Pertama, penghambaan kepada rububiyahNya. Yang ini dimiliki oleh semua manusia, baik yang Muslim maupun yang kafir, yang shalih dan yang jahat. Jadi semua mereka adalah hamba Allah yang diciptakan dan diatur;
﴾ إِن كُلُّ مَن فِي ٱلسَّمَٰوَٰتِ وَٱلۡأَرۡضِ إِلَّآ ءَاتِي ٱلرَّحۡمَٰنِ عَبۡدٗا 93 ﴿
"Tidak ada seorang pun di langit dan bumi, melainkan pasti akan datang kepada Yang Maha Pemurah sebagai seorang hamba." (Maryam: 93).
Yang kedua, penghambaan kepada uluhiyahNya, peribadatan kepadaNya dan rahmatNya. Ini adalah penghambaan para nabi dan para waliNya. Inilah yang dimaksud di sini. Oleh karena itu, Allah mengimbuhkannya (abd) kepada namaNya, 'ar-rahman," sebagai isyarat bahwa mereka telah mencapai kepada kedudukan ini disebabkan rahmatNya. Kemudian Dia menjelaskan [bahwa] sifat-sifat mereka merupakan sifat yang paling sempurna dan karakter-karakter mereka merupakan karakter yang paling utama. Allah menyifati mereka (dengan ungkapan) bahwasanya mereka ﴾ يَمۡشُونَ عَلَى ٱلۡأَرۡضِ هَوۡنٗا ﴿ "berjalan di atas bumi dengan rendah hati," maksud-nya dengan tenang, merendahkan diri kepada Allah dan kepada manusia. Ini adalah pernyataan untuk sifat mereka, yaitu hikmat, tenang dan tawadhu' (merendahkan diri) kepada Allah dan kepada hamba-hambaNya. ﴾ وَإِذَا خَاطَبَهُمُ ٱلۡجَٰهِلُونَ ﴿ "Dan apabila orang-orang jahil menyapa mereka," dengan sapaan jahil; ini berdasarkan bukti pengimbuhan kata kerja dan penyandarannya kepada sifat tersebut, ﴾ قَالُواْ سَلَٰمٗا ﴿ "niscaya mereka mengucapkan kata-kata yang mengandung keselamatan," maksudnya mereka menjawab sapaan mereka dengan sapaan yang selamat dari dosa di dalamnya, dan mereka selamat dari balasan orang jahil dengan kejahilannya. Ini adalah pujian untuk mereka karena sikap santun mereka yang luar biasa, dan membalas orang yang jahat dengan kebaikan dan pemberian maaf terhadap si jahil, dan kematangan akal mereka yang telah mengantar mereka kepada tingkatan ini.
(64) ﴾ وَٱلَّذِينَ يَبِيتُونَ لِرَبِّهِمۡ سُجَّدٗا وَقِيَٰمٗا ﴿ "Dan orang-orang yang melalui malam hari dengan bersujud dan berdiri untuk Rabb mereka," maksudnya, mereka banyak melakukan shalat malam dengan ikhlas kepada Allah, menghinakan diri kepadaNya, sebagaimana Allah سبحانه وتعالى berfirman,
﴾ تَتَجَافَىٰ جُنُوبُهُمۡ عَنِ ٱلۡمَضَاجِعِ يَدۡعُونَ رَبَّهُمۡ خَوۡفٗا وَطَمَعٗا وَمِمَّا رَزَقۡنَٰهُمۡ يُنفِقُونَ 16 فَلَا تَعۡلَمُ نَفۡسٞ مَّآ أُخۡفِيَ لَهُم مِّن قُرَّةِ أَعۡيُنٖ جَزَآءَۢ بِمَا كَانُواْ يَعۡمَلُونَ 17 ﴿
"Lambung mereka jauh dari tempat tidurnya, sedang mereka berdoa kepada Rabbnya dengan rasa takut dan harap, dan mereka menafkahkan sebagian dari rizki yang Kami berikan kepada mereka. Seorang pun tidak mengetahui apa yang disembunyikan untuk mereka yaitu (bermacam-macam nikmat) yang menyedapkan pandangan mata sebagai balasan ter-hadap apa yang telah mereka kerjakan." (As-Sajdah: 16-17).
(65) ﴾ وَٱلَّذِينَ يَقُولُونَ رَبَّنَا ٱصۡرِفۡ عَنَّا عَذَابَ جَهَنَّمَۖ ﴿ "Dan orang-orang yang berkata, 'Ya Rabb kami, jauhkan azab Jahanam dari kami," maksudnya, cegahlah ia dari kami dengan cara dijaga dari segala faktor penye-babnya dan dengan ampunan dari segala dosa yang terjadi dari kami, di mana hal itu merupakan penyebab azab, ﴾ إِنَّ عَذَابَهَا كَانَ غَرَامًا ﴿ "sesungguhnya azabnya itu adalah kebinasaan yang kekal" maksudnya, mengharuskan pelakunya mendapatkan azab, sebagaimana kedu-dukan orang yang berhutang kepada orang yang berpiutang.
(66) ﴾ إِنَّهَا سَآءَتۡ مُسۡتَقَرّٗا وَمُقَامٗا ﴿ "Sesungguhnya Jahanam itu seburuk-buruk tempat menetap dan tempat kediaman." Ini adalah ungkapan doa dari mereka dengan nada mengemis kepada Allah, sebagai penjelasan betapa butuhnya mereka kepadaNya, dan pernyataan bahwa mereka tidak mempunyai kemampuan untuk menanggung azab tersebut; dan agar mereka bisa mengingat kembali karunia Allah yang telah dilimpahkan kepada mereka. Sebab, sesungguhnya tindakan (Allah) menghilangkan kedahsyatan azab sesuai dengan (kadar) kedahsyatan dan kehebatannya sangatlah menyentuh (kalbu) dan rasa gembira meluap bila kedahsyatan azab itu dijauhkan.
(67) ﴾ وَٱلَّذِينَ إِذَآ أَنفَقُواْ ﴿ "Dan orang-orang yang apabila membelan-jakan," yaitu nafkah yang wajib dan yang sunnah, ﴾ لَمۡ يُسۡرِفُواْ ﴿ "mereka tidak berlebih-lebihan," tidak melebihi batas, sehingga akan berakibat akan termasuk ke dalam perbuatan tabdzir (menghambur-hambur), ﴾ وَلَمۡ يَقۡتُرُواْ ﴿ "dan tidak (pula) kikir" sehingga mengakibatkan mereka bisa terjerumus ke dalam sifat kikir dan pelit serta mengabaikan hak-hak yang wajib, ﴾ وَكَانَ ﴿ "dan ia adalah," maksudnya pembe-lanjaan itu, ﴾ بَيۡنَ ذَٰلِكَ ﴿ "antara yang demikian," antara sikap berlebih-lebihan dengan sikap kikir, ﴾ قَوَامٗا ﴿ "di tengah-tengah," mereka me-ngeluarkannya dalam hal-hal yang wajib, seperti zakat, kaffarat (bayar denda) dan berbagai belanja wajib dan dalam hal-hal yang pantas, dengan cara yang pantas pula tanpa menimbulkan bahaya bagi diri sendiri dan orang lain. Ini merupakan sikap keseimbangan dan kesederhanaan mereka.
(68) ﴾ وَٱلَّذِينَ لَا يَدۡعُونَ مَعَ ٱللَّهِ إِلَٰهًا ءَاخَرَ ﴿ "Dan orang-orang yang tidak menyembah tuhan yang lain beserta Allah," akan tetapi hanya me-nyembahNya semata, dengan menuluskan kepatuhan kepadaNya, cenderung dan murni menghadap kepadaNya, dan berpaling dari selainNya. ﴾ وَلَا يَقۡتُلُونَ ٱلنَّفۡسَ ٱلَّتِي حَرَّمَ ٱللَّهُ ﴿ "Dan tidak membunuh jiwa yang diharamkan Allah," yaitu jiwa seorang Muslim dan orang kafir yang terikat perjanjian damai, ﴾ إِلَّا بِٱلۡحَقِّ ﴿ "kecuali dengan (alasan) yang benar," seperti membunuh jiwa karena jiwa (yang lain), membunuh pezina muhshan, dan orang kafir yang halal dibunuh, ﴾ وَلَا يَزۡنُونَۚ ﴿ "dan tidak berzina," bahkan mereka selalu menjaga kemaluan mereka, kecuali terhadap istri-istri atau budak-budak sahaya mereka. ﴾ وَمَن يَفۡعَلۡ ذَٰلِكَ ﴿ "Barangsiapa yang melakukan demikian itu," yaitu memperse-kutukan Allah, atau membunuh jiwa yang tak berdosa yang Allah haramkan, kecuali dengan alasan yang benar, atau berbuat zina, ﴾ يَلۡقَ أَثَامٗا ﴿ "niscaya dia mendapat (pembalasan) dosa."
(69) Kemudian Allah menguraikannya dengan FirmanNya, ﴾ يُضَٰعَفۡ لَهُ ٱلۡعَذَابُ يَوۡمَ ٱلۡقِيَٰمَةِ وَيَخۡلُدۡ فِيهِۦ ﴿ "Akan dilipatgandakan azab untuknya pada Hari Kiamat dan dia akan kekal di dalamnya," maksudnya, di dalam azab t e r s e b u t ﴾ مُهَانًا ﴿ "dalam keadaan terhina." Jadi, ancaman dengan (azab) yang kekal bagi yang melakukan dosa-dosa itu ada-lah pasti, tidak dapat diragukan lagi. Dan begitu pula bagi orang yang mempersekutukan Allah. Juga ancaman dengan azab yang dahsyat bagi setiap orang yang melakukan salah satu dari tiga dosa tersebut, sebab dosa-dosa tersebut adalah dosa syirik, atau kalau tidak, maka termasuk dosa-dosa yang paling besar.
Adapun tentang kekekalan bagi pembunuh dan pelaku zina di dalam azab, maka sesungguhnya "kekekalan" itu tidak menca-kupnya. Sebab banyak dalil-dalil al-Qur`an dan as-Sunnah yang menjelaskan bahwa seluruh orang-orang Mukmin akan keluar dari neraka, tidak ada seorang Mukmin pun yang kekal di dalamnya, sekalipun dia telah melakukan kemaksiatan apa saja. Allah سبحانه وتعالى men-catat tiga dosa besar tersebut adalah karena keberadaannya sebagai dosa yang paling besar. Syirik mengandung pengrusakan terhadap agama, pembunuhan mengandung pengrusakan terhadap jasad, sedangkan zina mengandung pengrusakan terhadap kehormatan.
(70) ﴾ إِلَّا مَن تَابَ ﴿ "Kecuali orang yang bertaubat," dari kemak-siatan-kemaksiatan tersebut dan lain-lainnya, dengan cara mening-galkannya sama sekali saat itu juga, menyesali perbuatannya yang telah lalu, dan bertekad dengan sungguh-sungguh untuk tidak akan mengulangi kembali, ﴾ وَءَامَنَ ﴿ "dan beriman," kepada Allah dengan iman yang benar yang menuntut untuk meninggalkan segala maksiat dan mengerjakan berbagai ketaatan, ﴾ وَعَمِلَ عَمَلٗا صَٰلِحٗا ﴿ "dan mengerjakan amal shalih," dari amal yang diperintahkan oleh asy-Syari' (Allah dan RasulNya) bila diniatkan mengharap keridhaan Allah.
﴾ فَأُوْلَٰٓئِكَ يُبَدِّلُ ٱللَّهُ سَيِّـَٔاتِهِمۡ حَسَنَٰتٖۗ ﴿ "Maka mereka itu, kejahatan mereka diganti Allah dengan kebajikan," maksudnya segala perbuatan dan perkataan mereka yang disiapkan untuk amal keburukan akan di-ganti, yaitu diganti dengan kebajikan-kebajikan. Maka syirik me-reka berubah menjadi iman, kemaksiatan mereka diganti menjadi ketaatan, dan kejahatan-kejahatan yang sama yang pernah mereka lakukan diganti, kemudian ditumbuhkan bagi mereka satu taubat, inabat dan ketaatan untuk setiap dosa dari dosa-dosa tersebut. Yaitu diganti dengan kebajikan-kebajikan, sebagaimana tampak dari zahirnya ayat. Dalam hal ini ada sebuah hadits tentang seorang lelaki yang dihisab oleh Allah karena sebagian dosa-dosanya, lalu dihitung di hadapannya, kemudian Allah mengganti untuk setiap dosa dengan satu kebajikan. Lalu orang itu berkata, "Ya Rabbi, sesungguhnya aku mempunyai beberapa dosa lagi yang tidak aku lihat di sini."[33] Wallahu a'lam.
﴾ وَكَانَ ٱللَّهُ غَفُورٗا ﴿ "Dan Allah Maha Pengampun," terhadap siapa saja yang bertaubat, Dia selalu mengampuni dosa besar, ﴾ رَّحِيمٗا ﴿ "lagi Maha Penyayang," kepada hamba-hambaNya, di mana Dia mengajak mereka bertaubat setelah sebelumnya mereka menentangNya de-ngan dosa-dosa besar, lalu memberi mereka taufik untuk bertaubat, kemudian menerima taubat mereka.
(71) ﴾ وَمَن تَابَ وَعَمِلَ صَٰلِحٗا فَإِنَّهُۥ يَتُوبُ إِلَى ٱللَّهِ مَتَابٗا ﴿ "Dan barangsiapa yang bertaubat dan mengerjakan amal shalih, maka sesungguhnya dia bertau-bat kepada Allah dengan taubat yang sebenar-benarnya," maksudnya, maka hendaklah dia mengetahui bahwa taubatnya benar-benar berada pada puncak kesempurnaan, sebab ia merupakan sikap kembali kepada jalan yang lurus yang dapat mengantarkan kepada Allah, yang merupakan inti dari kebahagiaan seseorang dan kebe-runtungannya. Maka hendaklah dia tulus dalam bertaubat, dan hendaklah dia memurnikannya dari segala noda tujuan rusak. Yang dimaksud dari ini semua adalah anjuran untuk menyempurnakan taubat dan melaksanakannya sebaik dan sesempurna mungkin, agar Dia menerima siapa saja yang bertaubat kepadaNya, kemudian membalasnya sesuai dengan kesempurnaan taubatnya.
(72) ﴾ وَٱلَّذِينَ لَا يَشۡهَدُونَ ٱلزُّورَ ﴿ "Dan orang-orang yang tidak mem-berikan persaksian palsu," maksudnya mereka tidak menghadiri ke-palsuan, yaitu perkataan dan perbuatan yang diharamkan. Mereka menghindari majelis-majelis yang banyak mengandung perkataan-perkataan atau perbuatan-perbuatan yang diharamkan, seperti mempermasalahkan ayat-ayat Allah, debat batil, menggunjing, memfitnah (adu-domba), memaki, menuduh berbuat zina, mem-perolok-olok, lagu-lagu haram, minum khamar, alas-alas yang ter-buat dari kain sutra, gambar-gambar dan lain-lain. Kalaulah mereka tidak menyaksikan kepalsuan, maka lebih utama lagi mereka tidak mengatakannya dan mengerjakannya. Kesaksian palsu masuk ke dalam kategori ucapan palsu, dan masuk ke dalam maksud ayat ini secara lebih utama.
﴾ وَإِذَا مَرُّواْ بِٱللَّغۡوِ ﴿ "Dan apabila mereka bertemu dengan perbuatan-perbuatan yang tidak berfaidah," yaitu pembicaraan yang tidak me-ngandung kebaikan dan faidah religi ataupun duniawi, seperti pembicaraan orang-orang yang dungu dan yang serupa dengannya, ﴾ مَرُّواْ كِرَامٗا ﴿ "mereka lalui (saja) dengan menjaga kehormatan dirinya." Maksudnya mereka mencegah diri mereka dan memuliakan diri-nya dari tindakan ikut serta tenggelam di dalamnya dan mereka berpendapat bahwa tindakan ikut serta tenggelam di dalamnya (meskipun tidak mengandung dosa) tetapi ia merupakan tindakan bodoh yang mencemari kemanusiaan dan kewibawaan. Mereka menjaga kesucian diri mereka darinya.
Dan pada FirmanNya, ﴾ وَإِذَا مَرُّواْ بِٱللَّغۡوِ ﴿ "Dan apabila mereka bertemu dengan perbuatan-perbuatan yang tidak berfaidah," terdapat sebuah isyarat bahwa mereka tidak bermaksud menghadirinya ataupun mendengarkannya, akan tetapi hal itu terjadi saat bertemu secara kebetulan tanpa kesengajaan. Mereka memuliakan diri mereka darinya.
(73) ﴾ وَٱلَّذِينَ إِذَا ذُكِّرُواْ بِـَٔايَٰتِ رَبِّهِمۡ ﴿ "Dan orang-orang yang apabila diberi peringatan dengan ayat-ayat Rabb mereka," yang mana Dia me-merintahkan kepada mereka untuk mendengarnya dan menjadi-kannya sebagai pedoman, ﴾ لَمۡ يَخِرُّواْ عَلَيۡهَا صُمّٗا وَعُمۡيَانٗا ﴿ "mereka tidaklah menghadapinya sebagai orang-orang yang tuli dan buta," maksudnya, mereka tidak meresponnya dengan sikap berpaling darinya, ber-sikap tuli untuk mendengarnya dan mengalihkan perhatian dan hati darinya, seperti yang dilakukan oleh orang yang tidak beriman dan tidak membenarkannya. Sesungguhnya sikap mereka di saat mendengarnya adalah seperti yang difirmankan oleh Allah سبحانه وتعالى,
﴾ إِنَّمَا يُؤۡمِنُ بِـَٔايَٰتِنَا ٱلَّذِينَ إِذَا ذُكِّرُواْ بِهَا خَرُّواْۤ سُجَّدٗاۤ وَسَبَّحُواْ بِحَمۡدِ رَبِّهِمۡ وَهُمۡ لَا يَسۡتَكۡبِرُونَ۩ 15 ﴿
"Sesungguhnya orang-orang yang beriman dengan ayat-ayat Kami, adalah orang-orang yang apabila diperingatkan dengan ayat-ayat (Kami), niscaya mereka menyungkur sujud dan bertasbih serta memuji Rabbnya, sedang mereka tidak menyombongkan diri." (As-Sajdah: 15).
Mereka meresponnya dengan menerima ayat-ayat itu, rasa membutuhkannya, tunduk dan patuh kepadanya. Anda akan men-jumpai mereka memiliki telinga yang peka dan hati yang sensitif, hingga iman mereka bertambah karenanya, makin sempurna keya-kinannya karenanya, menimbulkan semangat pada diri mereka, dan mereka sangat riang dan berbahagia karenanya.
(74) ﴾ وَٱلَّذِينَ يَقُولُونَ رَبَّنَا هَبۡ لَنَا مِنۡ أَزۡوَٰجِنَا ﴿ "Dan orang-orang yang berkata, 'Ya Rabb kami, anugerahkanlah kepada kami istri-istri kami," maksudnya, pendamping-pendamping kami, termasuk para saha-bat, orang-orang terdekat, dan istri-istri, ﴾ وَذُرِّيَّٰتِنَا قُرَّةَ أَعۡيُنٖ ﴿ "dan keturunan kami sebagai penyenang hati," maksudnya mata kami men-jadi damai. Dan apabila kita meneliti lebih jauh keadaan dan ciri-ciri mereka, maka kita mengetahui bahwa di antara usaha keras mereka dan ketinggian martabat mereka [adalah bahwasanya mereka tidak merasa damai sebelum mata kepala mereka melihat anak keturunan mereka taat kepada Allah, berilmu lagi beramal. Demikianlah, sebagaimana doa ini adalah doa untuk istri-istri] dan anak keturunan mereka. Ia juga merupakan doa untuk diri mereka sendiri, karena manfaatnya kembali kepada diri mereka sendiri.
Oleh karenanya mereka menjadikan semua itu sebagai pem-berian (anugerah) bagi mereka, seraya mengatakan, ﴾ هَبۡ لَنَا ﴿ "anu-gerahkanlah kepada kami." Bahkan doa mereka kembali kepada manfaat bagi segenap kaum Muslimin. Sebab, dengan keshalihan orang-orang yang disebutkan di dalam doa, akan menjadi sebab bagi keshalihan kebanyakan orang-orang yang berhubungan de-ngan mereka dan (sebab untuk) mengambil manfaat dari mereka.
﴾ وَٱجۡعَلۡنَا لِلۡمُتَّقِينَ إِمَامًا ﴿ "Dan jadikanlah kami imam bagi orang-orang yang bertakwa." Maksudnya, sampaikanlah kami, ya Tuhan kami, kepada derajat luhur ini, yaitu derajat orang-orang shiddiqin dan derajat orang-orang yang sempurna dari kalangan hamba-hamba Allah yang shalih, yaitu derajat kepemimpinan di dalam agama, dan hingga mereka bisa menjadi teladan bagi orang-orang yang bertakwa dalam ucapan dan perbuatannya. Perbuatan-perbuatan mereka diteladani, ucapan-ucapan mereka menjadi kesejukan hati dan orang-orang shalih berjalan di belakangnya (mengikuti). Mereka memberi petunjuk dan masyarakat pun mendapat petunjuk.
Sudah dimaklumi bahwa berdoa untuk mencapai sesuatu adalah merupakan doa untuk mencapai sesuatu yang tidak akan tercapai kecuali dengannya. Derajat kepemimpinan dalam agama ini tidak akan pernah dicapai kecuali dengan sabar dan keyakinan, sebagaimana Allah telah berfirman,
﴾ وَجَعَلۡنَا مِنۡهُمۡ أَئِمَّةٗ يَهۡدُونَ بِأَمۡرِنَا لَمَّا صَبَرُواْۖ وَكَانُواْ بِـَٔايَٰتِنَا يُوقِنُونَ 24 ﴿
"Dan Kami menjadikan dari kalangan mereka itu pemimpin-pe-mimpin yang memberi petunjuk dengan perintah Kami ketika mereka bersabar. Dan mereka meyakini ayat-ayat Kami." (As-Sajdah: 24).
Doa tersebut mengharuskan adanya amal usaha dan kesa-baran dalam menjalankan ketaatan kepada Allah dan dalam men-jauhi kemaksiatan terhadapNya serta keputusan takdirNya yang menyakitkan hati, dan juga mengharuskan adanya ilmu yang me-madai yang dapat mengantarkan orangnya kepada derajat al-yakin sebagai kebaikan yang sangat banyak dan karunia yang berlimpah, dan mengharuskan mereka untuk berada di atas setinggi mungkin dari derajat manusia lain, di bawah derajat para rasul.
(75-76) Oleh karena cita-cita luhur dan keinginan-keinginan mereka tinggi (mulia), maka balasannya adalah dari jenis amal itu sendiri. Maka Allah membalas mereka dengan kedudukan-kedu-dukan tertinggi, seraya berfirman, ﴾ أُوْلَٰٓئِكَ يُجۡزَوۡنَ ٱلۡغُرۡفَةَ بِمَا صَبَرُواْ ﴿ "Mereka itulah orang yang dibalasi dengan martabat yang tinggi karena kesabaran mereka." Maksudnya, tingkatan-tingkatan yang tinggi dan tempat-tempat tinggal yang sangat unik yang penuh dengan segala hal yang disukai dan sedap dipandang mata. Hal itu dise-babkan karena kesabaran mereka, maka mereka meraih apa yang semestinya mereka raih, sebagaimana Allah تعالى berfirman,
﴾ وَٱلۡمَلَٰٓئِكَةُ يَدۡخُلُونَ عَلَيۡهِم مِّن كُلِّ بَابٖ 23 سَلَٰمٌ عَلَيۡكُم بِمَا صَبَرۡتُمۡۚ فَنِعۡمَ عُقۡبَى ٱلدَّارِ 24 ﴿
"Sedang malaikat-malaikat masuk ke tempat-tempat mereka dari semua pintu (sambil mengucapkan), 'Salam sejahtera atasmu karena kesabaranmu.' Maka alangkah baiknya tempat kesudahan itu." (Ar-Ra'd: 23-24).
Oleh karena itu, di sini Dia berfirman, ﴾ وَيُلَقَّوۡنَ فِيهَا تَحِيَّةٗ وَسَلَٰمًا ﴿ "Dan mereka disambut dengan penghormatan dan ucapan selamat di dalamnya," dari Tuhan mereka dan dari para malaikatNya yang mulia dan dari sebagian mereka terhadap sebagian yang lain, dan mereka selamat dari segala yang dapat mencemarkan dan mengotori.
Walhasil, sesungguhnya Allah سبحانه وتعالى telah menyifati mereka dengan hikmat, tenang, merendahkan diri kepadaNya dan kepada hamba-hambaNya, beretika baik, santun, berakhlak mulia, memaaf-kan orang-orang yang bodoh, berpaling dari mereka, membalas sikap buruk mereka dengan perbuatan baik, qiyamul lail (shalat malam), ikhlas dalam melakukan qiyamul lail, takut akan api neraka, memohon kepada Tuhan mereka agar diselamatkan darinya, me-ngeluarkan yang wajib dan yang sunnah dalam nafkah (pembelan-jaan harta), serta sederhana dalam membelanjakannya. Dan kalau mereka telah menjadi orang-orang yang sederhana di dalam ber-infak, di mana kebiasaan yang berlaku adalah mengabaikan atau berlebihan, maka kesederhanaan mereka dan keseimbangan mereka pada masalah-masalah yang lain tentu lebih utama; dan selamat dari dosa-dosa besar, bersikap ikhlas kepada Allah di dalam ber-ibadah kepadaNya (bertauhid. Pent), menjaga diri dari darah (jiwa yang tak berdosa) dan dari kehormatan, dan segera bertaubat di saat terjadinya perbuatan dosa itu, dan mereka tidak menghadiri majelis-majelis kemungkaran, kefasikan yang bersifat perkataan ataupun perbuatan, mereka menjaga diri mereka dari perkataan sia-sia dan perbuatan hina, yang tidak ada kebaikannya padanya.
Semua itu memastikan wibawa dan kemanusiaan mereka, kesempurnaan dan kesucian mereka dari segala perkataan dan perbuatan tak bernilai. Sesungguhnya mereka serius merespon ayat-ayat Allah dengan menerima dan memahami makna-makna-nya, mengamalkannya dan bersungguh-sungguh di dalam mene-rapkan hukum-hukumnya, dan mereka selalu berdoa kepada Allah سبحانه وتعالى dengan doa yang paling sempurna di dalam doa yang sangat berguna bagi mereka dan berguna bagi siapa pun yang mengikuti mereka, serta berguna bagi kaum Muslimin, karena keshalihan istri-istri mereka dan anak keturunan mereka.
Konsekuensi dari itu semua adalah mereka berupaya keras di dalam mendidik, mengajar, menasihati dan membimbing mereka. Sebab, siapa saja yang serius untuk memperoleh sesuatu, pasti dia berdoa kepada Allah untuknya, dia pasti berusaha mendapatkan sebab kausalitasnya dan mereka berdoa kepada Allah untuk menca-pai derajat tertinggi yang mungkin bisa mereka capai, yaitu derajat kepemimpinan dan kejujuran.
Sungguh demi Allah, betapa mulianya sifat-sifat tersebut, betapa tingginya cita-cita mereka, betapa agungnya harapan mereka dan betapa sucinya jiwa-jiwa itu, betapa bersihnya hati itu, betapa sucinya manusia-manusia pilihan itu, dan betapa bertakwanya para penghulu itu.
Sungguh itu adalah karunia, nikmat, dan rahmat Allah ter-hadap mereka yang menjadikan mereka mulia, dan kelembutan-Nya yang telah mengantar mereka kepada derajat tertinggi ini.
Sungguh termasuk karunia Allah terhadap hamba-hambaNya adalah Dia menjelaskan sifat-sifat mereka, dan mengilustrasikan karakteristik mereka. Dia menjelaskan cita-cita luhur mereka dan menjelaskan pula pahala yang diperoleh agar mereka rindu (ter-pacu) untuk mengamalkan sifat-sifat tersebut, dan agar mereka mencurahkan segenap kemampuan untuk itu, dan agar mereka memohon kepada Tuhan yang telah menganugerahkan semua itu kepada mereka dan yang telah memuliakan mereka, yaitu Tuhan yang karuniaNya ada pada setiap masa dan tempat, dan pada setiap saat (hendaklah dia memohon) agar Dia berkenan untuk membimbing mereka sebagaimana telah membimbing mereka (orang-orang yang disebut di dalam ayat-ayat di atas. Pent).
Ya Allah, segala puji hanya untukMu, kepadaMu-lah tempat mengadu, Engkau-lah tempat meminta, dan kepadaMu-lah tempat memohon keselamatan; tidak ada daya dan tidak ada kekuatan kecuali dengan pertolonganMu. Kami sama sekali tidak mampu memberikan manfaat atau mudarat kepada diri kami, kami tidak kuasa melakukan kebaikan sebesar biji sawi pun jika Engkau tidak memudahkannya bagi kami, karena sesungguhnya kami sangat lemah lagi rapuh dari segala sisi. Kami bersaksi bahwasanya Eng-kau, jika Engkau serahkan kami kepada diri kami (walau hanya) sekejap mata, maka berarti Engkau telah menyerahkan kami kepada kelemahan, kerapuhan dan kesalahan. Maka kami tidak yakin, ya Rabb kami kecuali dengan rahmatMu, yang dengannya Engkau menciptakan kami, memberi kami rizki, Engkau karuniakan kepada kami berbagai kenikmatan yang nampak dan yang tidak tampak, Engkau jauhkan dari kami berbagai bencana. Maka belas kasihilah kami dengan rahmat yang membuat kami tidak butuh kepada rahmat selainMu. Sesungguhnya tidak akan sia-sia orang yang memohon dan berharap kepadaMu.
(77) Setelah Allah سبحانه وتعالى menisbatkan hamba-hamba tersebut kepada rahmatNya dan mengistimewakan mereka dengan (kriteria) ubudiyah karena kemuliaan dan keutamaan mereka, maka boleh jadi ada orang yang beranggapan bahwa dirinya dan selain mereka (mendapatkan rahmat), lalu kenapa dia tidak masuk ke dalam kriteria ubudiyah? Maka Allah سبحانه وتعالى memberitakan bahwasanya Dia tidak menghiraukan dan tidak peduli kepada selain mereka; dan bahwa kalau saja bukan karena doa kalian kepadaNya yang berupa doa ibadah dan doa permohonan, tentu Dia tidak menghiraukan kalian dan tentu Dia tidak mencintai kalian, seraya berfirman, ﴾ قُلۡ مَا يَعۡبَؤُاْ بِكُمۡ رَبِّي لَوۡلَا دُعَآؤُكُمۡۖ فَقَدۡ كَذَّبۡتُمۡ فَسَوۡفَ يَكُونُ لِزَامَۢا ﴿ "Katakanlah (kepada orang-orang musyrik), 'Rabbku tidak mengindahkanmu, kalau tidak karena ibadahmu (niscaya Dia tidak mengindahkanmu). (Tetapi bagaimana kamu beribadah kepadaNya), sementara kamu sungguh telah mendustakanNya? Karena itu kelak (azab) pasti (menimpamu)'." Maksudnya, azab pasti menimpa kalian seperti pastinya (kewajiban membayar) bagi orang yang berhutang kepada yang berpiutang. Dan Allah سبحانه وتعالى pasti mem-berikan keputusan di antara kalian dan di antara hamba-hambaNya yang beriman.
Selesailah tafsir surat al-Furqan. Segala puji dan sanjungan serta syukur (hanya) bagi Allah selama-lamanya.
Les serviteurs croyants du Tout Miséricordieux sont ceux qui marchent sur Terre avec humilité et modestie et lorsque les ignorants s’adressent à eux, ils ne leur répondent pas sur le même ton, mais leur répondent convenablement et pacifiquement.
Rahman'ın Mümin kulları, yeryüzünde vakarlı ve alçak gönüllü olarak yürürler. Cahiller kendilerine laf attıklarında ise, misliyle karşılık vermezler. Bilakis onlara güzel sözler söylerler ve bu davranışlarından dolayı onlara cahilce davranmazlar.
Và đám nô lệ có đức tin của Đấng Arrahman là nhóm người đi đứng với dạng điệu khiêm tốn và ôn tồn. Khi họ bị nhóm người thiếu hiểu biết gây sự thì họ không dùng cách tương tự để đáp trả mà họ dùng lời lẽ lịch thiệp.
Bogobojazni, čestiti Božiji robovi jesu oni koji skrušeno, skromno i smireno hode po Zemlji, a kad im se neprilično obrate bezumnici neznalice, oni im ne uzvrate istom mjerom, nego im blago i učtivo lijepe riječi govore.
I sudditi credenti del Compassionevole, coloro che percorrono la terra con un portamento modesto e umile, e che, quando gli ignoranti li offendono, non ricambiano; al contrario, rivolgono loro buone parole, senza offenderli,
The servants of the Merciful are the believers who walk humbly on the earth with dignity, and when the foolish address them they do not retaliate in the same manner but they tell them something that saves them from their evil.
Los siervos del Misericordioso son los creyentes que caminan humildemente sobre la Tierra con dignidad, y que cuando son increpados por los necios no toman represalias, sino que les dicen educadamente algo que los protege de su maldad.
Hamba-hamba ar-Raḥmān (Allah Yang Maha Pengasih) yang beriman ialah orang-orang yang berjalan di atas bumi dengan rendah hati dan penuh ketenangan. Apabila orang-orang jahil menyapa mereka dengan keburukan mereka tidak membalasnya dengan kata-kata yang semisalnya, bahkan mereka hanya mengucapkan kata-kata baik yang dikenal oleh orang-orang jahil tersebut.
The Fourth Characteristic
وَالَّذِينَ يَبِيتُونَ لِرَبِّهِمْ سُجَّدًا وَقِيَامًا (and those who pass the night prostrating and standing before their Lord, - 25:64). Special mention of night worship is made here firstly, because this time being a time of rest, requires extra effort, and secondly because it rules out the possibility of showing one's worship to others. The idea is to express that they spend their day and night in submission before Allah during the day by teaching and spreading religious tenets and struggling in the way of Allah and at night by praying before Him. The sayings of the Holy Prophet ﷺ have extolled the night prayers (تَھَجّد). Tirmidhi has reported on the authority of Sayyidna Abu 'Umamah ؓ that the Holy Prophet ﷺ said, "Remain steadfast to your night prayers as this has been the practice of all righteous people before your time, and this will bring you closer to Allah Ta’ ala and will expiate the evils and keep you away from sins". (Mazhari)
Sayyidna Ibn ` Abbas ؓ has said that one who has offered two or more Rak'ats after 'Isha' prayers is also covered by the verse. (Mazhari from Bayhaqi and Sayyidna ` Uthman ؓ is reported to have observed that the Holy Prophet ﷺ has said that one who has offered his ` Isha' prayer with congregation would be regarded as having worshipped half the night and the one who has offered Fajr prayer with congregation would be regarded as having offered the other half of the night in prayers. (Ahmed and Muslim from Mazhari)
Those who spend the night prostrating on their foreheads and standing on their feet, praying to Allah.
[Sila] ang mga nagpapagabi para sa Panginoon nila habang mga nakapatirapa sa mga noo nila at mga nakatayo sa mga paa nila habang nagdarasal kay Allāh.
Ils passent leurs nuits prosternés devant leur Seigneur et debout à Le prier.
Mereka juga adalah orang-orang yang melalui malam hari dalam keadaan bersujud dengan dahi-dahi mereka dan berdiri di atas kaki-kaki mereka untuk salat menyembah Allah.
Họ là những ai tận dụng màn đêm để cúi đầu quỳ lạy Thượng Đế, đứng hành lễ Salah trên đôi chân của mình.
Onlar, alınlarının üzerine secde ederek ve ayaklarının üzerine kıyama durarak Yüce Allah için namaz kılıp, Rableri için gecelerler.
Aquellos que pasan la noche prosternados y de pie adorando a su Señor.
Oni noći provode u ibadetu: čineći sedždu na svojim čelima i stojeći na kijamu Allahu se mole.
E coloro che perseverano nel pregare il loro Dio durante la notte, prostrati sui loro volti, o che pregano Allāh in piedi,
Mereka juga adalah orang-orang yang berkata tatkala berdoa kepada Tuhan mereka, "Wahai Tuhan kami! Jauhkan azab Jahanam dari kami, sesungguhnya azab Jahanam itu adalah kebinasaan yang kekal lagi tetap bagi orang yang mati dalam keadaan kafir.”
The Fifth Characteristic
وَالَّذِينَ يَقُولُونَ رَبَّنَا اصْرِفْ عَنَّا عَذَابَ جَهَنَّمَ (and those who say, "Our Lord, avert from us the punishment of Jahannam - 25:65). It means that despite their constant prayers day and night, these favoured ones do not sit content, but are always fearful of God and keep in mind the Day of Judgment. To that end they keep alive the righteous deeds as well as supplications before Allah.
Ils disent lorsqu’ils invoquent Allah: Ô notre Seigneur, éloigne de nous le châtiment de l’Enfer car l’Enfer est la demeure éternelle de ceux qui meurent mécréants.
[Sila] ang mga nagsasabi sa panalangin nila sa Panginoon nila: "Panginoon namin, magpalayo Ka sa amin ng pagdurusa sa Impiyerno; tunay na ang pagdurusa sa Impiyerno ay laging palagiang nakadikit sa sinumang namatay na isang tagatangging sumampalataya.
I mole Allaha da ih sačuva stradanja u džehennemu, jer je to sigurni sunovrat, tim prije jer kaznu ne može izbjeći onaj ko je zaslužuje.
Onlar, Rablerine dua ederken şöyle derler: "Rabbimiz, cehennem azabını bizden uzaklaştır. Doğrusu cehennemin azabı kâfir olarak ölenler için devamlıdır."
Los que imploran en su oración: “¡Oh, Señor nuestro! Sálvanos del castigo del Infierno, pues el castigo del Infierno es perpetuo para los que mueren como incrédulos.
Those who say in their prayer to their Lord: Our Lord, remove from us the punishment of Hell, for the punishment of Hell is perpetual and everlasting for those who die as disbelievers.
e coloro che dicono, durante le loro preghiere rivolte al loro Dio: "Dio nostro, salvaci dalla punizione dell'Inferno: in verità, la punizione dell'Inferno è certa per coloro che muoiono da miscredenti"
Họ là những ai khẩn cầu trong lời cầu xin: Lạy Thượng Đế của bầy tôi, xin kéo Hỏa Ngục rời xa bầy tôi, quả thật hình phạt Hỏa Ngục sẽ mãi mãi song hành cùng nhóm người chết trong tình trạng vô đức tin.
Tunay na iyon ay kay sagwa bilang lugar ng pagtigil para sa sinumang titigil doon at kay sagwa bilang pinananatilihan para sa sinumang mananatili roon."
It is a terrible place of settlement for anyone, and a terrible place of residence for anyone.
Quel mauvais lieu de résidence et de séjour que l’Enfer !
Sesungguhnya Jahanam itu seburuk-buruk tempat menetap bagi yang menempatinya dan sejelek-jelek tempat kediaman bagi yang mendiaminya.
Džehennemska je vatra grozno boravište onima koji se u njoj nalaze.
Y una terrible morada.
Chắc chắn đó là một nơi ở tồi tệ nhất, kinh tởm nhất cho ai ở trong đó.
Gerçekten orası yerleşen/iskan eden için ne kötü bir yerleşme ve içinde ikamet eden için ne kötü bir ikamet yeridir.
In verità, è un'infausta dimora per colui che vi permane, e un'infausta residenza per colui che vi risiede;
[Sila] ang mga kapag nagkaloob ng mga salapi nila ay hindi humahantong sa pagkakaloob nila ng mga iyon sa hangganan ng pagwawaldas at hindi nagtitipid sa pagkakaloob ng mga iyon sa mga kinakailangan sa mga ito ang paggugol kabilang ang mga sarili nila o ang iba pa sa mga ito. Laging ang paggugol nila na nasa pagitan ng pagwawaldas at pagkukuripot ay makatarungang katamtaman.
Mereka juga adalah orang-orang yang apabila membelanjakan harta mereka tidak sampai mengeluarkannya secara berlebihan dan tidak pula kikir saat membelajakannya dalam perkara wajib, baik untuk diri mereka sendiri ataupun orang lain, sehingga pembelanjaan itu bersifat adil dan pertengahan antara sikap berlebihan dan kikir.
Onlar, mallarını harcadıkları zaman savurganlık derecesine varmaz gerek kendi nefislerine gerek başkalarına ve nafakasından sorumlu oldukları kimselere karşı cimrilik etmezler. Onların harcamaları israf ile cimriliğin arasında orta bir yoldur.
Ils dépensent de leurs richesses, sans verser dans le gaspillage, ni se montrer avares envers eux-mêmes ou ceux en faveur de qui ils ont obligation de dépenser. Leurs dépenses sont ainsi mesurées et intermédiaires entre la dilapidation et la ladrerie.
Và những ai mà họ khi chi tiêu thì không phung phí và cũng không bủn xỉn với những gì bắt buộc phải chi dùng cho bản thân hoặc những điều khác, họ luôn chi dùng theo tiêu chuẩn trung bình, đúng mực.
Čestiti, bogobojazni vjernici, o kojima je riječ, udjeljuju od onog čime ih je Uzvišeni Allah opskrbio ali ne do granica rasipništva. Isto tako, oni nisu stisnuti prema sebi niti prema onima o kojima su se dužni brinuti. Njihovo trošenje je zlatna sredina između rasipništva i škrtosti.
They are those whom when they spend their wealth do not go to the limit of extravagance in their spending, nor do they restrict their spending to only those whom they have to spend on such as themselves and others, but their spending is balanced between wastefulness and niggardliness.
A man’s way of walking symbolises his whole personality. Those in whose hearts belief in God has taken firm root, become the embodiment of humility and modesty. The fear of God takes away any sense of superiority they may have. This sense of servitude to God permeates all aspects of their lives. But this is not all. The realisation of God makes them (the believers) true advocates of His cause. In discharging this responsibility, they often face strong opposition from their addressees. The promulgation of the truth by the believers becomes unbearable to those who deny the truth and they take aggressive action against the preachers. But the fear of God prevents the believers from retaliating; they simply avoid conflict and pray for their opponents to be guided. The realization of God results not only in their calling upon God during the daytime but also in their nights being filled with the remembrance of God. Similarly, realisation of God makes them extremely prudent. They earn with a sense of responsibility and spend with a sense of responsibility. It is their sense of accountability to God which makes them moderate and cautious in the matter of income and expenditure. A tradition of the Prophet says, ‘Wisdom lies in man adopting the path of moderation.’
e coloro che, quando elargiscono i loro beni non li sperperano e non sono avari nei confronti di loro stessi né nei confronti di coloro che sono tenuti a mantenere, o altri, e che scelgono una via di mezzo tra lo sperpero e l'avarizia.
Son aquellos que cuando gastan su riqueza no van al límite de la extravagancia en sus gastos, ni restringen sus gastos solo a aquellos en los que tienen que gastar, como ellos mismos y sus dependientes, sino que dan en la justa medida”.
The Sixth Characteristic
وَالَّذِينَ إِذَا أَنفَقُوا لَمْ يُسْرِفُوا وَلَمْ يَقْتُرُوا (and those who, when they spend, are neither extravagant nor miserly - 25:67). That is Allah's blessed servants are neither spendthrifts nor misers but they spend moderately. The words اسراف (israf, i.e. extravagance) and إقتَار (iqtar, i.e. miserliness) are used in the verse for the two opposite traits. Israf means to cross the limits. According to Sayyidna Ibn ` Abbas ؓ ، Mujahid, Qatadah and Ibn Juraij رحمۃ اللہ علیہم any spending on something sinful, however little it may be, is israf, while others say that even overspending in the rightful and allowed things which is wasteful would fall under the definition of israf. It is because any wasteful spending is by itself a sin and hence israf. Allah Ta’ ala has said إِنَّ الْمُبَذِّرِينَ كَانُوا إِخْوَانَ الشَّيَاطِينِ (Surely squanderers are brothers of Shaitan - 17:27). In this way the latter explanation is also covered in the explanation given by Sayyidna Ibn ` Abbas ؓ that is any spending on some sinful thing is اِسرَاف . (Mazhari)
اِقتَار (iqtar) means to spend with miserliness. In Islamic jurisprudence it means to be tight fisted where a believer is directed to spend. In case one does not spend at all at a place where he has been directed to spend, then that is the worst situation. This explanation is also given by Sayyidna Ibn ` Abbas ؓ ، Qatadah etc. (Mazhari) Therefore, the message of the verse is that Allah's blessed servants are neither spendthrifts nor misers but in the matter of spending they take the middle path.
There is a saying of the Holy Prophet ﷺ :
مِن فِقہِ الرَّجُلِ قَصدُہ ، فِی مَعِیشَتِہٖ
That is "It is the sagacity of man to adopt the middle path in spending" In another Saying quoted by
Sayyidna Abdullah Ibn Masud the Holy Prophet ﷺ said:
مَا عال من اقتصد
That is "The person who sticks to the middle path and moderation in spending will never become a destitute and poor". (Imam Ahmad - Ibn Kathir)
Oni, također, ne zazivaju i ne obožavaju mimo Allaha drugog boga, ne pripisuju Allahu nikog ravnim, već Njega smatraju jedinim Bogom, i ne ubijaju nikog koga je Mudri Allah zabranio da se ubije, osim onog ko učini nešto što će njegov život obezvrijediti, a to su ubica, murted i bludnik kada se za to ispune posebni uvjeti. I oni - Allahovi robovi - se čuvaju od bluda, a onaj ko bude činio spomenute grijehe suočit će se na ahiretu s teškom, bolnom patnjom.
Mereka juga adalah orang-orang yang tidak menyembah tuhan yang lain bersama Allah -Subḥānahu-, tidak membunuh jiwa yang diharamkan pembunuhannya oleh Allah kecuali dengan alasan yang dibenarkan Allah -seperti orang itu adalah pembunuh, murtad, atau orang sudah menikah melakukan zina-, dan mereka tidak pula berzina. Barang siapa melakukan dosa-dosa besar ini, niscaya pada hari Kiamat kelak dia akan mendapat hukuman sebagai balasan dosa yang ia lakukan.
Los que no invocan a nadie junto con Al-lah, glorificado y exaltado sea, que no matan a nadie que haya sido prohibido por Al-lah, excepto por lo que Al-lah ha permitido, como ajusticiar a un asesino o un adúltero casado. Quienquiera que cometa estos pecados mayores enfrentará un terrible castigo en el Día del Juicio.
The Attributes of the Servants of the Most Gracious include avoiding Shirk, Murder and Zina
Imam Ahmad recorded that `Abdullah bin Mas`ud said, "The Messenger of Allah was asked which sin is the most serious" He said:
«أَنْ تَجْعَلَ للهِ نِدًّا وَهُوَ خَلَقَك»
(That you appoint a rival to Allah when He has created you.) He asked, "Then what" He said:
«أَنْ تَقْتُلَ وَلَدَكَ خَشْيَةَ أَنْ يَطْعَمَ مَعَك»
(That you kill your child for fear that he may eat with you.) He said, "Then what" He said:
«أَنْ تُزَانِي حَلِيلَةَ جَارِك»
(That you commit adultery with your neighbor's wife.) `Abdullah said, "Then Allah revealed, confirming that:
وَالَّذِينَ لاَ يَدْعُونَ مَعَ اللَّهِ إِلَـهَا ءَاخَرَ
(And those who invoke not any other god along with Allah....)" This was also recorded by An-Nasa'i, and by Al-Bukhari and Muslim. It was narrated that Sa`id bin Jubayr heard Ibn `Abbas saying that some of the people of Shirk killed a great deal and committed Zina a great deal, then they came to Muhammad ﷺ and said: "What you are saying and calling people to is good, if only you would tell us that there is a way to expiate for what we have done." Then the Ayah:
وَالَّذِينَ لاَ يَدْعُونَ مَعَ اللَّهِ إِلَـهَا ءَاخَرَ
(And those who invoke not any other god along with Allah...) was revealed, as was the Ayah,
قُلْ يعِبَادِىَ الَّذِينَ أَسْرَفُواْ عَلَى أَنفُسِهِمْ
(Say: "O My servants who have transgressed against themselves!") (39:53).
وَمَن يَفْعَلْ ذلِكَ يَلْقَ أَثَاماً
(and whoever does this shall receive Athama.) It was recorded that `Abdullah bin `Amr said: "Athama is a valley in Hell." `Ikrimah also said that Athama refers to valleys in Hell in which those who commit unlawful sexual acts will be punished. This was also narrated from Sa`id bin Jubayr and Mujahid. As-Suddi said that Athama referred to punishment, which is closer to the apparent meaning of the Ayah. This interpretation makes it interchangeable with what comes next, the Ayah:
يُضَـعَفْ لَهُ الْعَذَابُ يَوْمَ الْقِيـمَةِ
(The torment will be doubled for him on the Day of Resurrection,) i.e., repetitive and intensified.
وَيَخْلُدْ فِيهِ مُهَاناً
(and he will abide therein in disgrace;) scorned and humiliated.
إِلاَّ مَن تَابَ وَءَامَنَ وَعَمِلَ عَمَلاً صَـلِحاً
(Except those who repent and believe, and do righteous deeds;) means, those who do these evil deeds will be punished in the manner described,
إِلاَّ مَن تَابَ
(Except those who repent), that is; those who repent in this world to Allah from all of those deeds, for then Allah will accept their repentance. This is evidence that the repentance of the murderer is acceptable, and there is no contradiction between this and the Ayah in Surat An-Nisa':
وَمَن يَقْتُلْ مُؤْمِناً مُّتَعَمِّداً
(And whoever kills a believer intentionally) (4:93), because even though this was revealed in Al-Madinah, the meaning is general, and it could be interpreted to refer to one who does not repent, because this Ayah states that forgiveness is only for those who repent. Moreover Allah says:
إِنَّ اللَّهَ لاَ يَغْفِرُ أَن يُشْرَكَ بِهِ وَيَغْفِرُ مَا دُونَ ذَلِكَ لِمَن يَشَآءُ
(Verily, Allah forgives not that partners should be set up with Him, but He forgives except that to whom He wills) (4:48). And in the authentic Sunnah, it is reported from the Messenger of Allah ﷺ that the repentance of a murderer is acceptable, as was stated in the story of the person who killed one hundred men and then repented, and Allah accepted his repentance, and other Hadiths.
فَأُوْلَـئِكَ يُبَدِّلُ اللَّهُ سَيِّئَاتِهِمْ حَسَنَـتٍ وَكَانَ اللَّهُ غَفُوراً رَّحِيماً
(for those, Allah will change their sins into good deeds, and Allah is Oft-Forgiving, Most Merciful.) Imam Ahmad recorded that Abu Dharr, may Allah be pleased with him, said, "The Messenger of Allah ﷺ said:
«إِنِّي لَأَعْرِفُ آخِرَ أَهْلِ النَّارِ خُرُوجًا مِنَ النَّارِ، وَآخِرَ أَهْلِ الْجَنَّةِ دُخُولًا إِلَى الْجَنَّةِ، يُؤْتَى بِرَجُلٍ فَيَقُولُ: نَحُّوا عَنْهُ كِبَارَ ذُنُوبِهِ وَسَلُوهُ عَنْ صِغَارِهَا، قَالَ: فَيُقَالُ لَهُ: عَمِلْتَ يَوْمَ كَذَا، كَذَا وَكَذَا، وَعَمِلْتَ يَوْمَ كَذَا، كَذَا وَكَذَا، فَيَقُولُ: نَعَمْ لَا يَسْتَطِيعُ أَنْ يُنْكِرَ مِنْ ذَلِكَ شَيْئًا، فَيُقَالُ: فَإِنَّ لَكَ بِكُلِّ سَيِّئَةٍ حَسَنَةً، فَيَقُولُ: يَا رَبِّ عَمِلْتُ أَشْيَاءَ لَا أَرَاهَا ههُنَا»
(I know the last person who will be brought forth from Hell, and the last person who will enter Paradise. A man will be brought and it will be said, "Take away his major sins and ask him about his minor sins." So it will be said to him: "On such and such a day, you did such and such, and on such and such a day, you did such and such." He will say, "Yes, and he will not be able to deny anything." Then it will be said to him: "For every evil deed you now have one good merit." He will say: "O Lord, I did things that I do not see here.") He (Abu Dharr) said: "And the Messenger of Allah ﷺ smiled so broadly that his molars could be seen." Muslim recorded it. Ibn Abi Hatim recorded that Abu Jabir heard Makhul say, "A very old man with sunken eyes came and said, `O Messenger of Allah, a man betrayed others and did immoral deeds, and there was no evil deed which he did not do. If (his sins) were to be distributed among the whole of mankind, they would all be doomed. Is there any repentance for him" The Messenger of Allah ﷺ said:
«أَأَسْلَمْتَ؟»
(Have you become Muslim) He said, "As for me, I bear witness that there is no God but Allah Alone, with no partner or associate, and that Muhammad ﷺ is His servant and Messenger." The Prophet said:
«فَإِنَّ اللهَ غَافِرٌ لَكَ مَا كُنْتَ كَذَلِكَ، وَمُبَدِّلُ سَيِّئَاتِكَ حَسَنَات»
(Allah will forgive you for whatever you have done like that, and will replace your evil deeds with good merits.) The man said: "O Messenger of Allah, even my betrayals and immoral actions" The Prophet said:
«وَغَدَرَاتُكَ وَفَجَرَاتُك»
(Even your betrayals and immoral actions.) "The man went away saying `La ilaha illallah' and `Allahu Akbar."' Allah tells us how His mercy extends to all His creatrues, and that whoever among them repents to Him, He will accept his repentance for any sin, great or small. Allah says:
وَمَن تَابَ وَعَمِلَ صَـلِحاً فَإِنَّهُ يَتُوبُ إِلَى اللَّهِ مَتاباً
(And whosoever repents and does righteous good deeds; then indeed he has repented to Allah Mataba.) meaning, Allah will accept his repentance. This is like the Ayat:
وَمَن يَعْمَلْ سُوءاً أَوْ يَظْلِمْ نَفْسَهُ ثُمَّ يَسْتَغْفِرِ اللَّهَ يَجِدِ اللَّهَ غَفُوراً رَّحِيماً
(And whoever does evil or wrongs himself but afterwards seeks Allah's forgiveness, he will find Allah Oft-Forgiving, Most Merciful) (4:110).
أَلَمْ يَعْلَمُواْ أَنَّ اللَّهَ هُوَ يَقْبَلُ التَّوْبَةَ عَنْ عِبَادِهِ
(Know they not that Allah accepts repentance from His servants...) (9:104).
قُلْ يعِبَادِىَ الَّذِينَ أَسْرَفُواْ عَلَى أَنفُسِهِمْ لاَ تَقْنَطُواْ مِن رَّحْمَةِ اللَّهِ
(Say: "O My servants who have transgressed against themselves! Despair not of the mercy of Allah.") (39:53) - for those who repent to Him.
Onlar, Allah -Subhanehu ve Teâlâ- ile beraber başka bir ilaha dua etmezler. Ancak katilin, mürtedin/dinden dönenin veya zina etmiş olan muhsan kimsenin (evli olan yahut da başından evlilik geçmiş olanın) öldürülmesi hariç, hak yolla olmadıkça Yüce Allah'ın haram kıldığı nefsi öldürmeyenler ve zina etmeyenlerdir. Kim bu büyük günahları işlerse, kıyamet gününde işlemiş olduğu günahının cezasını bulur.
Ils n’invoquent pas de divinité avec Allah, ne tuent pas la vie rendue inviolable par Allah sauf lorsqu’Allah le permet comme exécuter un meurtrier, un apostat ou un adultérin, et ne commettent pas le péché de la fornication.
Quiconque se rend coupable de ces péchés capitaux trouvera le Jour de la Résurrection la punition méritée pour ses crimes.
The Seventh Characteristic
وَالَّذِينَ لَا يَدْعُونَ مَعَ اللَّـهِ إِلَـٰهًا آخَرَ (And those who do not invoke any other god along with Allah - 25:68). The first six characteristics included the principles of obedience and now the characteristics of disobedience are described. Among these the very first one relates to belief, that is these blessed servants do not associate any one with Allah Ta’ ala in His worship. This point establishes that shirk (شِرک) is the biggest sin of all.
The Eighth and Ninth characteristic
لَا يَقْتُلُونَ النَّفْسَ الَّتِي حَرَّمَ اللَّـهُ (do not kill a person whom Allah has given sanctity - 25:68). This is the description of the major and grave sins pertaining to one's deeds. It is mentioned that Allah's blessed servants do not go even near them; neither they indulge in adultery nor do they kill innocent people. After describing the beliefs and big sins of one's deeds the verse says وَمَن يَفْعَلْ ذَٰلِكَ يَلْقَ أَثَامًا (25:68) that is, whoever will involve himself in the above mentioned sins will get punished accordingly. Abu Ubaidah has described the meaning of the word اَثَام (atham) in this verse as punishment of sin. But some other commentators have said that اَثَام is the name of a valley in the Hell which is full of severe and rigorous punishments, and they have quoted a few sayings in support of this contention. (Mazhari)
Three sins have been mentioned in this verse—polytheism, the killing of a person without justification and adultery. These three forms of wrongdoing are great sins against God and His subjects. The sign of real faith in God is that a man abstains from them. Those who have indulged in these sins can save themselves from retribution by repentance, but for those who die without repenting and reforming, there will be severe punishment before God at God’s behest, which they will in no way be able to avoid.
Those who do not call on any other deity besides Allah, may He be glorified, nor kill any person, whose killing Allah has prohibited except for that which Allah has allowed such as the killing of a murderer, renegade or a married adulterer, nor commit adultery. Whoever does these major sins will face the punishment for the sin he has committed on the Day of Judgement.
Và những ai mà họ không hề khẩn cầu bất cứ thần linh nào khác cùng Allah Hiển Vinh, không sát hại bất cứ sinh mạng nào được Allah bảo vệ ngoại trừ Ngài cho phép giết như kẻ sát nhân hoặc phản đạo hoặc ngoại tình, và họ không vi phạm Zina. Đối với ai vi phạm những đại tội đó sẽ gánh chịu hình phạt đau đớn trong Ngày Phán Xét.
E coloro che non invocano altre divinità assieme ad Allāh, gloria Sua, e che non uccidono l'anima che Allāh ha proibito di uccidere, se non per ordine di Allāh – come per l'omicida, o chi ripudia la fede, o gli adulteri sposati – e che non commettono adulterio. E chi commette tali peccati capitali subirà, nel giorno del Giudizio, una punizione per i peccati commessi.
[Sila] ang mga hindi nananalangin kasama kay Allāh – kaluwalhatian sa Kanya – sa iba pang sinasamba, hindi pumapatay ng taong nagbawal si Allāh ng pagpatay niyon malibang ayon sa pahintulot ni Allāh gaya ng pagpatay sa pumatay o murtadd o nakapag-asawang nangalunya, at hindi nangangalunya. Ang sinumang gumawa ng mga malaking kasalanan na ito ay makatatagpo siya sa Araw ng Pagbangon ng kaparusahan sa anumang nagawa niyang kasalanan:
The next verse mentions some details of the punishment to be faced by the aforementioned sinners. In the context of these verses it is certain that this chastisement will be exclusive to those who were infidels and also indulged in adultery or homicide. In the first place the phrase يُضَاعَفْ لَهُ الْعَذَابُ (The punishment will be doubled for him - 69) cannot be applied on Muslim sinners because they are told both in the Qur'an and in the Sunnah that they will get only one punishment against a sin. Any increase in the intensity of chastisement will not be in the case of believers. Doubling of chastisement will be exclusive to infidels i.e. the first chastisement will be for infidelity and in case they have also committed sins the chastisement will be doubled. Secondly, it is also mentioned about this chastisement that it will be perpetual وَيَخْلُدْ فِيهِ مُهَانًا - 25:69) i.e. the punished will be placed there forever after being disgraced and condemned. On the other hand no believer will be condemned for ever in the Jahannam, no matter how big a sin he has committed. Muslims will be taken out of the Jahannam when they have completed their term there. In brief, those infidels who reject monotheism and also commit adultery and homicide will be awarded doubled chastisement which will increase in intensity and will last forever. In the next verse there is a solace for the above type of sinners in that if they seek Allah's forgiveness and act righteously, then Allah Ta’ ala is expected to change their sins into righteous deeds. In other words, once they have repented on their past sins and accepted Islam, their past sins will be taken away from their record and all that will be left in the record would be nothing but righteous deeds. It is because Allah Ta'ala has promised that when an infidel accepts Islam, all sins he might have committed during infidelity are pardoned. Hence their previous record which was full of sins and evil deeds will be forgiven and scraped, and will be replaced with a fresh record of good and righteous deeds which they would perform after submitting to Islam. This explanation of conversion of sins into virtues is given by Sayyidna Ibn ` Abbas ؓ ، Hasan al-Basri, Said Ibn Jubair and Mujahid رحمۃ اللہ علیہم (Mazhari).
Ibn Kathir has given another explanation for conversion of sins into virtues. He says that when they will remember all those sins which they had committed during the period of their infidelity, they will repent and seek Allah's forgiveness. This act of repentance will replace their sins into virtues. In support of this explanation some traditions have also been quoted.
Son châtiment sera doublé le Jour de la Résurrection et il connaîtra une vie vile et humiliante pour l’éternité.
Kıyamet günü, onun azabı kat kat arttırılır ve zillet içinde hep orada kalır.
The punishment will be doubled for him on the Day of Judgement, and he will remain in the punishment, disgraced and humiliated.
El castigo se duplicará para ellos el Día del Juicio, y permanecerán en el castigo, deshonrados y humillados.
Azab tersebut akan dilipatgandakan untuknya pada hari Kiamat kelak dan dia akan kekal merasakan azab itu dalam keadaan terhina dan tercela.
Verrà moltiplicata la sua punizione, nel Giorno del Giudizio, e subirà la punizione per l'eternità, umiliato e denigrato.
Patnja će počiniocu ovih grijeha biti udvostručena na Sudnjem danu i u njoj će veoma dugo vremena ostati ponižen i osramoćen.
pag-iibayuhin para sa kanya ang pagdurusa sa Araw ng Pagbangon at mamalagi siya sa pagdurusa na isang kaaba-abang kalait-lait.
Vào Ngày Tận Thế hình phạt trừng trị được tăng gấp đôi và y sẽ phải mãi mãi chịu hình phạt một cách nhục nhã.
But those who repent to Allah and do good deeds that indicate the sincerity of their repentance, then Allah will change the evil deeds of such people into good ones. Allah is Forgiving of the sins of those of His servants who repent and He is Merciful towards them.
Cependant, celui qui se repent à Allah, embrasse la foi et accomplit de bonnes œuvres prouvant la sincérité de son repentir, Allah changera ses mauvaises actions en bonnes actions. Allah pardonne à ceux de Ses serviteurs qui se repentent et leur fait miséricorde.
Yüce Allah'a tövbe edip iman eden ve salih amel işleyenler, böyle davranıp samimiyetle tövbe edenlerin, Yüce Allah, işlemiş oldukları kötülüklerini iyiliklere çevirir. Allah günahlarından tövbe eden kullarını çok bağışlayan ve onlara çok merhamet edendir.
Nhưng ai biết hối cải, biết tin tưởng Allah trở lại và siêng năng hành đạo chứng minh được sự hối cải của y là thật. Đó là nhóm người được Allah thay đổi việc làm xấu của y thành việc tốt, Allah luôn tha thứ tội lỗi của những ai biết sám hối, và Ngài nhân từ với họ.
Ma chi si pente dinanzi ad Allāh, crede e compie buone azioni che mostrano la sincerità del suo pentimento, i peccati di costoro e le loro buone azioni sono nelle mani di Allāh, e Allāh è Perdonatore dei peccati dei Suoi sudditi pentiti, Misericordioso con loro.
Akan tetapi, orang-orang yang bertobat kepada Allah, beriman kepada-Nya, dan mengerjakan amal saleh yang menunjukkan kejujuran tobatnya maka Allah akan mengganti kejahatan yang mereka kerjakan dengan kebajikan. Allah Maha Pengampun atas dosa-dosa orang yang bertobat dari kalangan hamba-hamba-Nya, lagi Maha Penyayang terhadap mereka.
Ali onima koji se iskreno pokaju zbog ovih grijeha i uzvjeruju, čvrsto i nepokolebljivo, te vjerovanje poprate činjenjem dobrih djela, Plemeniti će Allah oprostiti grijehe i preći preko njihovih nedjela te ih dobrim djelima zamijeniti. Allah je Onaj Koji pokajnicima mnogo oprašta i Koji je samilostan spram onih koji su Allahu odani.
Pero a los que se arrepientan ante Al-lah y hagan buenas obras que indiquen la sinceridad de su arrepentimiento, Al-lah les perdonará sus pecados y en su lugar les registrará buenas obras. Al-lah es Absolvedor de los pecados de aquellos de Sus siervos que se arrepienten, y Él es Misericordioso con ellos.
Subalit ang sinumang nagbalik-loob kay Allāh, sumampalataya, at gumawa ng gawang maayos, na nagpapatunay sa katapatan ng pagbabalik-loob niya, ang mga iyon ay papalitan ni Allāh ng magandang gawa ang ginawa nilang mga gawang masagwa. Laging si Allāh ay Mapagpatawad sa mga pagkakasala ng sinumang nagbalik-loob kabilang sa mga lingkod Niya, Maawain sa kanila.
E chiunque si penta dinanzi ad Allāh e dimostri la sincerità del suo pentimento compiendo atti di obbedienza e abbandonando i peccati, il suo pentimento verrà accettato.
Ko se pokaje za grijehe te se iskreno obraća Allahu i dobra djela čini a grijeha se kloni, taj se Allahu, zbilja, iskreno vratio i pokajanje mu je kod Allaha primljeno.
Kim Allah'a tövbe edip itaat eder, günahları terk edip tövbesinin sadık olduğuna delil getirirse; kuşkusuz onun tövbesi kabul edilmiş tövbe olur.
Ang sinumang nagbalik-loob kay Allāh at nagpatotoo sa katapatan ng pagbabalik-loob niya sa pamamagitan ng paggawa ng mga pagtalima at pag-iwan ng mga pagsuway, tunay na ang pagbabalik-loob niya ay isang tanggap na pagbabalik-loob.
Và ai sám hối với Allah và kiên trì một cách thật lòng trong việc hành đạo và từ bỏ tội lỗi thì chắc chắn sự sám hối đó được chấp nhận.
Real virtue in the eyes of God is a man’s becoming God-fearing. Any virtue which makes a man fearless of God is, in fact, a sin, while that sin which makes a man God-fearing is in fact, in terms of its result, a virtue. If a man happens to commit a sin but later on, seeing the error of his ways rushes towards Him in repentance (tawbah) and seeks His pardon, then God will mercifully add this sin to the list of his virtues, because that had made him turn towards Him.
Celui qui se repent à Allah et prouve sa sincérité en accomplissant des actes d’obéissance et en renonçant aux actes de désobéissance, son repentir sera accepté.
Those who repent to Allah and prove the sincerity of their repentance by doing good deeds and giving up sins, their repentance is one that is accepted.
Los que se arrepienten ante Al-lah y demuestran la sinceridad de su arrepentimiento haciendo buenas obras y renunciando a los pecados, su arrepentimiento les será aceptado.
وَمَن تَابَ وَعَمِلَ صَالِحًا فَإِنَّهُ يَتُوبُ إِلَى اللَّـهِ مَتَابًا (And whoever repents and does righteous deeds he turns to Allah truly - 25:71). On the face of it, it looks repetition of the same subject as described in the preceding verse i.e. تَابَ وَآمَنَ وَعَمِلَ عَمَلًا صَالِحًا . But Qurtubi while quoting Qaffal has explained that this repentance is different and separate from the repentance described in the previous verse. It is because the previous verse related to deniers of monotheism and infidels who indulged in adultery and homicide and then submitted to Islam. Hence their sins were converted into virtues. But here the second verse speaks about the repentance of the Muslim sinners. This may be explained by the fact that in the previous verse the repentance was combined with the word آمَنَ which means that they accepted Islam whereas in the second verse the word آمَنَ is not there, which means that in the second verse the repentance is related to those sinners who had already converted to Islam or that they were Muslims, but by negligence indulged in adultery and homicide. Hence this verse relates to those Muslims who commit sins, but then repent on their folly sincerely and seek Allah's forgiveness and then keep themselves away from sins and evil deeds. Such repentance by the Muslims will be regarded in order and accepted. It should be understood here that the word تَوبَہ (taubah) is used here in conditional clause as well as in principal clause. In the conditional clause it means verbal repentance, and in the principal clause it refers to the practical repentance in the sense of correcting one's deeds. Hence it means that if someone repented on his sins and proved his sincerity by not indulging in those sins again would be regarded as on the right path towards Allah Ta’ ala. As against this the one who repented on his past sins but continued indulging in those sins, is like the one who has not repented.
In brief if a Muslim indulged in a sin by negligence and then realized that he has done wrong and repented and after that kept himself away from the sin, his repentance will be accepted by Allah Ta’ ala, and hopefully he will get the same benefit as described in the first verse i.e. his sins will be converted into virtues.
Some rules of taubah (repentance) from sins had been mentioned during the traits of Allah's favoured servants. The next verses are back to the original subject.
Orang yang bertobat kepada Allah dan membuktikan kejujuran tobatnya dengan mengerjakan amal saleh dan menjauhi maksiat maka sesungguhnya tobatnya tersebut benar-benar akan diterima.
Mereka juga adalah orang-orang yang tidak menghadiri hal-hal batil, seperti masuk ke tempat-tempat maksiat dan hiburan yang haram. Apabila mereka bertemu dengan orang-orang yang mengucapkan dan mengerjakan perbuatan yang sia-sia mereka hanya melewatinya begitu saja sembari menjaga kehormatan diri mereka sendiri, yaitu tidak berkumpul dan berbaur dengan mereka.
Aquellos que no asisten a la falsedad, como los lugares de pecado y diversión prohibidos, y pasan por alto declaraciones y acciones inútiles, guardando la dignidad de sus almas al mantenerse alejados de involucrarse en estas cosas.
Và những ai mà họ không tham gia vào những điều giả dối như những chốn ăn chơi tội lỗi, những thú vui Haram và khi đi ngang qua những cuộc vui tầm phào làm mất nhân phẩm thì họ làm ngơ đi qua, họ không để bản thân trà trộn vào những chỗ như thế.
Those who do not attend falsehood, such as places of sins and prohibited amusement, and when they pass by futile statements and actions they pass by quickly, keeping the dignity of their souls by staying away from becoming involved in these things.
The tenth characteristic
وَالَّذِينَ لَا يَشْهَدُونَ الزُّورَ (And those who do not witness falsehood - 25:72). That is they do not participate in the meetings where lie and falsehood has currency. The biggest falsehood is the kufr (disbelief) and shirk, and the next in order comes the common lie and acts of sin. In other words the blessed and favoured servants of Allah avoid attending such meetings. Sayyidna Ibn ` Abbas ؓ has said that these meetings or assemblies refer to infidels festivals, carnivals and field days; while Sayyidna Mujahid and Muhammad Ibn Hanifah رحمۃ اللہ علیہما are of the view that they relate to music concerts. According to ` Amr Ibn Qais they refer to vulgar and cheap dance parties Zuhri and Imam Malik (رح) term them as liquor drinking parties (Ibn Kathir). In any case there is no contradiction in all these explanations because all such gatherings come under the definition of assembly of falsehood. The righteous people should avoid such gathering, as even 'an intentional look at them is tantamount’ to participation in them. (Mazhari)
Some commentators have taken the sentence يَشْهَدُونَ الزُّورَ to mean that they do not give false evidence, which is one of the possible meaning of the word َشْهَدُونَ (The English translation of the sentence given in the text as "do not witness falsehood" has a slight indication to this interpretation also). It is a well known fact that both Holy Qur'an and Sunnah declare the false evidence as a great sin and an enormous evil. Bukhari and Muslim have recorded Sayyidna ` Abbas ؓ quoting that the Holy Prophet ﷺ said that false evidence is the gravest of the major sins.
Sayyidna ` Umar ؓ said that if the offence of giving false evidence is proved against someone, he should be flogged with forty stripes, and then his face be painted black and taken round the market place, and after that put in jail for a long time. (Mazhari)
The Eleventh Characteristic
وَإِذَا مَرُّوا بِاللَّغْوِ مَرُّوا كِرَامًا (and when they pass by the absurd things, Pass by with dignity - 72). That is if by chance they happen to pass by immoral gatherings, they walk away with dignity and grace. In other words as they do not attend such gatherings intentionally, if they happen to pass by them sometimes by chance they just walk away from there in a dignified manner. That is despite their belief that their evil acts are hateful, they do not take pride or regard themselves superior for not indulging in them. Once Sayyidna Abdullah Ibn Masud ؓ happened to pass by an absurd and dissolute gathering, so he did not stop there but simply walked away. When the Holy Prophet ﷺ learnt about this incidence he remarked "Ibn Masud has become کریم (dignified) " and then recited this verse wherein it is enjoined to walk away from dissolute gatherings with dignity. (Ibn Kathir)
E coloro che non frequentano i luoghi peccaminosi, come i luoghi di svago proibiti, e che, quando si imbattono in vane dicerie o azioni, si allontanano, tenendosi al di sopra di tutto ciò.
More Attributes of the Servants of the Most Gracious
These are further attributes of the servants of the Most Gracious. They do not bear witness to falsehood, including lies, immorality, disbelief, foul speech and false words. `Amr bin Qays said, this refers to gatherings of sexual immorality. It was said that the Ayah,
لاَ يَشْهَدُونَ الزُّورَ
(And those who do not bear witness to falsehood,) refers to giving false testimony, which means lying deliberately to someone else. It was recorded in the Two Sahihs that Abu Bakrah said, "The Messenger of Allah ﷺ said three times:
«أَلَا أُنَبِّئُكُمْ بِأَكْبَرِ الْكَبَائِرِ؟»
(Shall I not tell you of the greatest of major sins) We said, "Of course, O Messenger of Allah." The Messenger of Allah ﷺ said:
«الشِّرْكُ بِاللهِ وَعُقُوقُ الْوَالِدَيْن»
(Associating others in worship with Allah and disobeying one's parents.) He was lying down, then he sat up and added:
«أَلَا وَقَوْلُ الزُّورِ، أَلَا وَشَهَادَةُ الزُّور»
(Beware false speech, and bearing witness to falsehood.) and he kept repeating it until we thought, would that he would stop." From the context it seems that what is meant by those who do not bear witness to falsehood is those who do not attend it or are not present when it happens. Allah says:
وَإِذَا مَرُّواْ بِاللَّغْوِ مَرُّواْ كِراماً
(and if they pass by some evil play or evil talk, they pass by it with dignity.) They do not attend where falsehood occurs, and if it so happens that they pass by it, they do not let it contaminate them in the slightest. Allah says:
مَرُّواْ كِراماً
(they pass by it with dignity.)
وَالَّذِينَ إِذَا ذُكِّرُواْ بِـَايَـتِ رَبِّهِمْ لَمْ يَخِرُّواْ عَلَيْهَا صُمّاً وَعُمْيَاناً
(And those who, when they are reminded of the Ayat of their Lord, fall not deaf and blind thereat.) This is also a characteristic of the believers,
الَّذِينَ إِذَا ذُكِرَ اللَّهُ وَجِلَتْ قُلُوبُهُمْ وَإِذَا تُلِيَتْ عَلَيْهِمْ ءَايَـتُهُ زَادَتْهُمْ إِيمَـناً وَعَلَى رَبِّهِمْ يَتَوَكَّلُونَ
(Those who, when Allah is mentioned, feel a fear in their hearts and when His Ayat are recited unto them, they increase their faith; and they put their trust in their Lord.) (8:2) Unlike the disbelievers. When they hear the Words of Allah, they are not affected by them or moved to change their ways. They persist in their disbelief, wrongdoing, ignorance and misguidance, as Allah says:
وَإِذَا مَآ أُنزِلَتْ سُورَةٌ فَمِنْهُمْ مَّن يَقُولُ أَيُّكُمْ زَادَتْهُ هَـذِهِ إِيمَـناً فَأَمَّا الَّذِينَ ءامَنُواْ فَزَادَتْهُمْ إِيمَـناً وَهُمْ يَسْتَبْشِرُونَ وَأَمَّا الَّذِينَ فِى قُلُوبِهِم مَّرَضٌ فَزَادَتْهُمْ رِجْسًا إِلَى رِجْسِهِمْ
(And whenever there comes down a Surah, some of them say: "Which of you has had his faith increased by it" As for those who believe, it has increased their faith, and they rejoice. But as for those in whose hearts is a disease, it will add doubt to their doubt) (9:124-125).
لَمْ يَخِرُّواْ عَلَيْهَا صُمّاً وَعُمْيَاناً
(fall not deaf and blind thereat.) means, unlike the disbelievers who, when they hear the Ayat of Allah, are not moved by them, but continue as they are, as if they did not hear them but are deaf and blind. His saying:
وَالَّذِينَ يَقُولُونَ رَبَّنَا هَبْ لَنَا مِنْ أَزْوَجِنَا وَذُرِّيَّـتِنَا قُرَّةَ أَعْيُنٍ
(And those who say: "Our Lord! Bestow on us from our wives and our offspring the comfort of our eyes...") means those who ask Allah to bring forth from their loins offspring who will obey Him and worship Him and not associate anything in worship with Him. Ibn `Abbas said, "This means (offspring) who will strive to obey Allah and bring them joy in this world and the Hereafter." Imam Ahmad recorded that Jubayr bin Nufayr said: "We sat with Al-Miqdad bin Al-Aswad one day, and a man passed by and said, "How blessed are these two eyes which saw the Messenger of Allah ﷺ ! Would that we had seen what you saw and witnessed what you witnessed." Al-Miqdad got angry, and I was surprised, because the man had not said anything but good. Then he turned to him and said, "What makes a man wish to be present when Allah had caused him to be absent, and he does not know how he would have behaved if he had been there By Allah, there are people who saw the Messenger of Allah ﷺ, and Allah will throw them on their faces in Hell because they did not accept him or believe in him. Are you not grateful that Allah brought you forth from your mothers' wombs believing in your Lord and in what your Prophet brought, and that the test went to others and not to you Allah sent His Prophet during the most difficult time that any Prophet was ever sent, after a long period of ignorance, when the people could see no better religion than the worship of idols, and he brought the Criterion which distinguishes truth from falsehood and which would separate a father from his son. A man would realize that his father, son or brother was a disbeliever, and since Allah had opened his heart to Faith, he knew that if his relative died he would go to Hell, so he could not rest knowing that his loved one was in the Fire. This is what Allah referred to in the Ayah,
وَالَّذِينَ يَقُولُونَ رَبَّنَا هَبْ لَنَا مِنْ أَزْوَجِنَا وَذُرِّيَّـتِنَا قُرَّةَ أَعْيُنٍ
(And those who say: "Our Lord! Bestow on us from our wives and our offspring the comfort of our eyes...") Its chain of narrators is Sahih, although they did not report it.
وَاجْعَلْنَا لِلْمُتَّقِينَ إِمَاماً
(and make us leaders of those who have Taqwa.) Ibn `Abbas, Al-Hasan, As-Suddi, Qatadah and Rabi` bin Anas said: "Leaders who would be taken as examples in good." Others said: "Guides who would call others to goodness." They wanted their worship to be connected to the worship of their children and offspring, and their guidance to go beyond themselves and benefit others. This would be more rewarding and a better end, as it was recorded in Sahih Muslim from Abu Hurayrah, may Allah be pleased with him, that the Messenger of Allah ﷺ said:
«إِذَا مَاتَ ابْنُ آدَمَ انْقَطَعَ عَمَلُهُ إِلَّااِمنْ ثَلَاثٍ: وَلَدٍ صَالِحٍ يَدْعُو لَهُ، أَوْ عِلْمٍ يُنْتَفَعُ بِهِ مِنْ بَعْدِهِ، أَوْ صَدَقَةٍ جَارِيَة»
(When a son of Adam dies, his deeds cease apart from three: a righteous child who will pray for him, knowledge from which others may benefit after him, or ongoing charity.)
Dobri vjernici ne svjedoče neistini i ne sudjeluju na sijelima na kojima se iznosi neistina i čine grijesi, a kad prođu pored bezumnikā, onih što se bave besmislicama i nepodopštinama i govore ružan govor, oni pored takvih prolaze dostojanstveno, ne pridružuju im se i ne iskazuju zadovoljstvo time.
Onlar günah işlenen, haram ve yasak olan eğlence mekânları gibi batıl yerlerde bulunmazlar. Boş laf konuşan ve boş davranışlarda bulunanlarla karşılaştıklarında vakarla geçip giderler. Kendi nefislerinin değerini bilerek onların arasına girip onlara karışmaktan kendilerini uzak tutarlar.
Ceux qui n’assistent pas à ce qui est condamnable comme par exemple les lieux où on désobéit à Allah et où on pratique la turpitude, passent avec dignité et s’écartent de là où on prononce des paroles frivoles et où on commet des bassesses, s’épargnant de se voir souillés.
[Sila] ang mga hindi dumadalo sa kabulaanan gaya ng mga lugar ng mga pagsuway at mga libangang ipinagbabawal. Kapag naparaan sila sa satsatan kabilang sa imbi sa mga sinasabi at mga ginagawa ay dumaraan sila nang pagdaan na tumatawid habang mga nagpaparangal sa mga sarili nila sa pamamagitan ng paglalayo sa mga ito sa pakikihalubilo roon.
In the present world, Satan has been at pains to glamourize wrongdoing and has taught the worshipper of untruth to present his case in the most appealing way. People, deceived by appearances, are therefore drawn towards evil. But if the outer covering of deceit could be removed, the wickedness thus uncovered would appear so ugly that people would be sure to keep their distance from it. From this point of view, every bad thing in which a man indulges is a falsehood. In the present world, the test of a man is that he should recognise falsehood. He should be able to tear down the outer curtain and see things in the light of reality. When a man is given advice which goes against his whims and fancies, he immediately becomes annoyed. In the eyes of God, such a person is blind and deaf, because he has not used his eyes to see reality and has not used his ears to hear the voice of Truth. If he has not welcomed the advice, it is because he is like a man deprived of the powers of hearing and seeing. In the eyes of God, a man capable of seeing and hearing is one who avoids pointless things when he sees them, but if true advice comes his way, immediately accepts it.
Aquellos que cuando se les exhorta a reflexionar en los signos de su Señor escuchan y recapacitan.
Kad budu opomenuti Allahovim riječima i znamenjima, osjete u svojim srcima bogobojaznost, pa ne okrenu leđa i ne ostanu zbog opomene gluhi i slijepi.
Those who, when reminded of Allah’s signs that are heard and seen, do not turn a deaf ear to the signs that are heard and do not turn a blind eye to the signs that are seen.
Những ai mà khi các câu Kinh của Allah được xướng đọc cho họ nghe hoặc được mang ra cho họ thấy thì họ không hề tỏ vẻ mắt mù tai điếc.
Ceux qui, lorsqu’on leur rappelle les versets et les signes d'Allah, ne s’obstruent pas les oreilles ni ne simulent la cécité.
The Twelveth Characteristic
وَالَّذِينَ إِذَا ذُكِّرُوا بِآيَاتِ رَبِّهِمْ لَمْ يَخِرُّوا عَلَيْهَا صُمًّا وَعُمْيَانًا
And those who, when they are reminded of the verses of their Lord, do not fall at them as deaf and blind ones - 25:73
That is when the blessed servants of Allah are reminded of His verses and the Hereafter, they do not throw themselves upon them as if they were blind and dumb, but pay heed to them like sober and sensible persons, and act upon them. They do not behave like the ignorant or negligent persons as if they have not seen or listened i.e. not understood the message. Two things are mentioned in this verse. One, to fall at Divine revelation i.e. to listen them with full attention. This is a virtuous and commendable act. Second, to fall at the verses like deaf and dumb people which means to listen to the message but without any purpose or commitment and act in a manner that the real message has not been registered, and even if they follow the Qur'anic message it is not in line with the practices of the companions of the Prophet or their followers. Such people follow their own whims based on hearsay, which is as bad as not following the Divine message.
Self-study of religious precepts is not enough but they need to be acted upon in the light of interpretation given by classic scholars
As it is condemned in the verses under study that Divine message is ignored. It is also pointed out with equal emphasis that it is listened and acted upon without due diligence, that is without comprehending the intent and spirit of the precept and according to one's own sweet will. Ibn Kathir has reported on the authority of Ibn ` Aun that he inquired from Hadrat Sha'bi رحمۃ اللہ علیہ that if he comes across a people who are in the state of sajdah (prostration), whether it is correct for him to join them in sajdah. Sha'bi (رح) replied in the negative explaining that it would not be correct for him to join in their prostration unless he finds out the purpose of that act. It is not proper for a believer to join in any action without knowing the purport of that act, rather he should seek to know the purpose behind an act before taking it up for himself. When one has not listened the verse of prostration, nor does he know the reason for their prostration it is not allowed for him to go in prostration.
It is a matter of great satisfaction that there is a new tendency among the younger generation and modern educated people to study the Qur’ an but to achieve this purpose they often deem it enough to study the Qur’ an and try to understand it through the translations of the Qur'an on their own. This practice being against the correct principles of learning something, often makes them fall into misconceptions. It is a well-settled fact that education and knowledge cannot be imparted only through books unless guidance of a teacher is available for explaining the intricacies of the subject which normally go unnoticed by an ordinary reader. It is rather strange why people feel that this basic rule does not apply to Qur'an and its related subjects and try to indulge in interpreting the Holy Book according to their own wishes. This type of study and interpreting Qur'an on one's own without the help and guidance of a well qualified teacher also falls under the purview of this verse i.e. "they do not throw themselves upon as if they were blind and dumb". May Allah lead us to the right path.
E coloro che, quando vengono loro rammentati i versetti di Allāh con la recitazione o la scrittura, non serrano i loro orecchi per non ascoltarli, né chiudono gli occhi dinanzi ai versetti scritti.
Kendilerine Yüce Allah'ın duyulan ve görünen ayetleri hatırlatıldığı zaman, duyulan ayetlere karşı kulakları sağır ve görünenlere karşı da gözleri kör olarak davranmazlar.
Mereka juga adalah orang-orang yang apabila diberi peringatan dengan ayat-ayat Allah yang didengar ataupun dipandang mereka tidaklah menutup telinga mereka dari mendengar ayat-ayat yang didengar tersebut dan tidak pula menutup mata mereka dari ayat-ayat yang dipandang tersebut.
[Sila] ang mga kapag pinaalalahanan ng mga tanda ni Allāh na naririnig at nasasaksihan ay hindi nabibingi sa mga tainga nila sa mga tandang naririnig at hindi nabubulag sa mga tandang nasasaksihan.
Dualarında Rablerine şöyle seslenirler: "Rabbimiz! Bize takvası ve hak üzere dosdoğru olmasıyla gözümüzü aydınlatacak eşler ve zürriyetler bağışla. Bizi, Allah’a karşı gelmekten sakınanlara kendisine uyulan önderler eyle."
Và những ai mà họ thường khấn vái trong lời cầu xin: Lạy Thượng Đế của bầy tôi, xin Ngài làm cho vợ con bầy tôi trở thành thú vui trong đôi mắt của bầy tôi bởi lòng kính sợ Ngài và ngay chính trên Chân Lý của Ngài; xin Ngài bổ nhiệm bầy tôi trở thành lãnh đạo mẫu mực cương trực của những người ngoan đạo.
Mereka juga adalah orang-orang yang berkata dalam berdoa kepada Tuhan mereka, "Wahai Tuhan kami! Anugerahkanlah kepada kami dari istri-istri dan anak-anak kami orang yang bisa menjadi penyejuk hati kami karena ketakwaan dan keistikamahannya di atas kebenaran dan jadikanlah kami sebagai imam bagi orang-orang yang bertakwa dalam kebenaran, serta sebagai teladan bagi orang lain.
Oni mole: “Gospodaru naš, podari nam u našim ženama i u našem potomstvu radost učinivši ih dobrim, čestitim ljudima i učini da budemo predvodnici onima koji su bogobojazni, da nas slijede u činjenju dobrih djela!”
Every man with a family is the leader (imam) of his family. If his family members are God-fearing, he is the imam of God-fearing people. But if his family members are forgetful of God, he is at the head of those who are oblivious of God.
Those who say in their prayer to their Lord: Our Lord, give us from our spouses and offspring those who will be the coolness of our eyes due to their piety and steadfastness on the truth. Make us leaders in truth who are emulated by those who are mindful of You.
E coloro che dicono nelle loro invocazioni rivolte al loro Dio: "Dio nostro, concedici, tra le nostre mogli e i nostri figli, chi compiaccia i nostri occhi per la sua devozione e rettitudine, e rendici guide alla Retta Via per i devoti, così da essere di esempio agli altri".
Aquellos que ruegan: ¡Señor nuestro! Agrácianos con cónyuges y descendientes que sean un motivo de alegría y tranquilidad para nosotros debido a su piedad y firmeza en la verdad. Haznos un ejemplo en la verdad para ser emulados por aquellos que se acuerdan de Ti.
Ceux qui disent lorsqu’ils invoquent leur Seigneur: Fasse que soient issues de nos épouses et de nos enfants des personnes qui nous réjouissent par leur piété et leur droiture et fais de nous des guides que les pieux prendront pour exemple sur le chemin de la vérité.
The Thirteenth Characteristic
وَالَّذِينَ يَقُولُونَ رَبَّنَا هَبْ لَنَا مِنْ أَزْوَاجِنَا وَذُرِّيَّاتِنَا قُرَّةَ أَعْيُنٍ وَاجْعَلْنَا لِلْمُتَّقِينَ إِمَامًا
And those who say, "Our Lord, Give us, from our spouses and our children, coolness of eyes and make us heads of the God-fearing. (25:74)
This verse contains a prayer for one's spouses and children. According to the explanation put forward by Hasan al-Basri (رح) one can draw solace from his dear ones (wife and children) if they submit to the way of Allah. That is the true bliss for a man, and if the good health and well being of the wife and children is also added to this, it is also in order.
What is alluded here is that the righteous servants of God do not care about correcting themselves only, but also take care of the virtuous actions of their children and spouse, and keep trying for their improvement, and it is a part of their efforts that they pray Allah to make them take the right path. The second sentence of this verse says وَاجْعَلْنَا لِلْمُتَّقِينَ إِمَامًا (and make us heads of the God-fearing - 25:74) Apparently this is a prayer for getting a high status and a source of pride, which is forbidden by other injunctions of the Holy Qur'an. The Qur’ an says at another place" تِلْكَ الدَّارُ الْآخِرَةُ نَجْعَلُهَا لِلَّذِينَ لَا يُرِيدُونَ عُلُوًّا فِي الْأَرْضِ وَلَا فَسَادًا that is "As for that ultimate Abode (the Hereafter), We assign it to those who intend neither haughtiness on earth nor mischief (28:83). And the (best) end is for the God-fearing - 28:83". Hence, some scholars have commented about this sentence of the verse that everyone is the head or Imam of his family. Thus, if his family members become God fearing, he will automatically be their head or Imam. Therefore, the final outcome is that prayer was not meant for personal aggrandizement, but for the family members to follow the right path. Ibrahim Nakha` i (رح) has also explained about this verse that the prayer contained in it is not meant for a high position or authority for oneself but to request the grant of such a disposition that people try to emulate it in religious deeds and actions, and that it be of benefit to others and thus might fetch the praying people some of its reward. And Sayyidna Makhul Shami (رح) has elucidated that the purpose of the prayer is to implore an exalted status of God consciousness that even the God fearing people may also draw inspiration to follow that. Qurtubi has narrated both these explanations and then commented that the net outcome of both is the same, that the desire for an elated position or high office in religious affairs for attaining reward in the Hereafter is not improper; rather it is allowed. On the other hand in verse لَا يُرِيدُونَ عُلُوًّا (who intend neither haughtiness - 28:83) the desire and search for worldly exaltation and authority has been condemned. Here the description about the main traits of ` Ibad-ur-Rahman or the perfect believers has been completed. Now their rewards and degrees of exaltation in the Hereafter are related.
[Sila] ang mga nagsasabi sa panalangin nila sa Panginoon nila: "Panginoon namin, magbigay Ka sa amin mula sa mga asawa namin at mga anak namin ng magiging galak ng mata para sa amin dahil sa pangingilag nito sa pagkakasala at pananatili nito sa katotohanan, at gumawa Ka sa amin para sa mga tagapangilag magkasala bilang mga tagapanguna sa katotohanan, na tinutularan."
Mereka yang memiliki seluruh karakter yang disebutkan di atas adalah orang-orang yang diberi ganjaran dengan kamar-kamar yang megah dalam surga Firdaus yang tertinggi karena kesabaran mereka dalam ketaatan, di dalamnya mereka disambut oleh para malaikat dengan penghormatan dan ucapan selamat dan di dalamnya pula mereka diselamatkan dari berbagai bahaya.
Ang mga nailarawang iyon sa mga katangiang iyon ay gagantihan ng mga silid na mataas sa Firdaws na Pinakamataas ng Paraiso dahilan sa pagtitiis nila sa pagtalima kay Allāh at sasalubungin doon ng mga anghel ng pagbati at kapayapaan at maliligtas doon mula sa mga kasiraan
Oni koji saberu u sebi osobine spomenute u ovim ajetima, bit će nagrađeni najuzvišenijim džennetskim odajama jer su bili strpljivi u činjenju dobrih djela; meleki će ih susretati u džennetu, Kući vječne radosti i sigurnosti, s pozdravima i dobrodošlicama, sa selamom i radovijestima.
Coloro che possiedono tali caratteristiche otterranno come ricompensa i luoghi più alti del Paradiso, per essere stati pazienti nell'obbedienza ad Allāh, e gli angeli li saluteranno, in esso, con il saluto di pace, e lì saranno salvi da ogni male,
Những người được miêu tả với những thuộc tính đó sẽ được ban thưởng ở trong những căn phòng cao sang của tầng Firdaws, tầng cao nhất trong Thiên Đàng vì lý do họ đã nhẫn nại phục tùng Allah và họ sẽ được Thiên Thần chào đón bằng lời chào an lành.
O sıfatlarla sıfatlananlar, Allah'a itaat etmede sabretmeleri sebebiyle Firdevs cennetinde yüksek odalarla mükâfatlandırılacaklardır. Orada melekler tarafından esenlik ve selamet dileğiyle karşılanacaklardır. Orada belalardan selamette olacaklardır.
Los que poseen esos atributos serán recompensados con estatus elevado en los sitios más altos del Paraíso, por su firmeza en seguir a Al-lah. Allí serán recibidos por los ángeles con saludos de paz y estarán a salvo de todas las dificultades.
Those who possess those attributes will be rewarded with lofty chambers in the highest stage of Paradise for their steadfastness in following Allah. There they will be met by the angels with greetings and peace and they will be safe there from all difficulties.
أُولَـٰئِكَ يُجْزَوْنَ الْغُرْفَةَ (Such people will be rewarded with the high place - 75) The literal meaning of غُرفَہ (ghurfah) is upper story. The righteous people having special closeness to Allah will be given high chambers in Paradise which will look like stars to common people. (al-Bukhari, Muslim, Mazhari)
It is narrated in Musnad of Ahmad, Bayhaqi, Tirmidhi and Hakim on the authority of Sayyidna Abu Malik al-Ash'ari that the Holy Prophet ﷺ said "In Paradise there will be such upper Houses that their interior could be seen from outside and the exterior from inside". Sahabah inquired from him as to who will live in them. Then he replied "Those who keep their speech clean and soft, greet every Muslim, feed the poor, and offer Tahajjud prayers at night when others are sleeping." (Mazhari)
وَيُلَقَّوْنَ فِيهَا تَحِيَّةً وَسَلَامًا (And will be received therein with prayers of their eternal life and peace - 25:75). That is beside other boons of Paradise they will have the honour that angels will greet and felicitate them.
Upto this point the traits and deeds of the sincere believers and their rewards and recompense were described. Then in the last verse the infidels and disbelievers have been warned again of the chastisement on which the Surah is concluded.
The Reward of the Servants of the Most Gracious, and a Warning to the People of Makkah
After mentioning the beautiful attributes of His believing servants, and their fine words and deeds, Allah then says:
أُوْلَـئِكَ
(Those) meaning, the people who are described in this manner,
يُجْزَوْنَ
(will be rewarded) on the Day of Resurrection,
الْغُرْفَةَ
(with the highest place), which is Paradise. Abu Ja`far Al-Baqir, Sa`id bin Jubayr, Ad-Dahhak and As-Suddi said, "It was so called because of its elevation."
بِمَا صَبَرُواْ
(because of their patience.) means, their patience in doing what they did.
وَيُلَقَّوْنَ فِيهَا
(Therein they shall be met) means, in Paradise.
تَحِيَّةً وَسَلَـماً
(with greetings and the word of peace and respect.) This means that they will be greeted first with words of welcome and honor. Peace will be theirs and they will be wished peace. And angels shall enter unto them from every gate, saying, "Peace be upon you for that you persevered in patience! Excellent indeed is the final home!"
خَـلِدِينَ فِيهَآ
(Abiding therein) means, they will settle there and never leave or move or die, they will never exit or wish to move to somewhere else. This is like the Ayah,
وَأَمَّا الَّذِينَ سُعِدُواْ فَفِى الْجَنَّةِ خَـلِدِينَ فِيهَا مَا دَامَتِ السَّمَـوَتُ وَالاٌّرْضُ
(And those who are blessed, they will be in Paradise, abiding therein for all the time that the heavens and the earth endure) (11:108).
حَسُنَتْ مُسْتَقَرّاً وَمُقَاماً
(excellent it is as an abode, and as a place to rest in.) Its appearance is beautiful and it is a good place in which to rest and to dwell. Then Allah says:
قُلْ مَا يَعْبَؤُا بِكُمْ رَبِّى
(Say: "My Lord pays attention to you only because of your invocation to Him...") meaning, He would not care to pay attention to you if you did not worship Him, for He only created mankind to worship Him Alone and to glorify Him morning and evening. His saying:
فَقَدْ كَذَّبْتُمْ
(But now you have indeed denied. ) "O you disbelievers."
فَسَوْفَ يَكُونُ لِزَاماً
(So the torment will be yours forever.) So your denial will remain with you forever, i.e., it will lead to your punishment, doom and destruction in this world and the Hereafter. This also refers to the day of Badr, as it was interpreted by `Abdullah bin Mas`ud, Ubayy bin Ka`b, Muhammad bin Ka`b Al-Qurazi, Mujahid, Ad-Dahhak, Qatadah, As-Suddi and others.
فَسَوْفَ يَكُونُ لِزَاماً
(So the torment will be yours forever.) Al-Hasan Al-Basri said: "The Day of Resurrection." And there is no conflict between the two interpretations. This is the end of the Tafsir of Surat Al-Furqan, all praise and thanks are due to Allah.
Ceux qui possèdent ces caractéristiques auront comme récompense des habitations situées dans les plus hauts lieux du Paradis pour la patience dont ils ont fait preuve lorsqu’ils obéissaient à Allah. Ils y seront accueillis par les salutations des anges et on leur épargnera tout malheur.
Họ sẽ ở trong đó muôn đời, một chốn ở tuyệt vời cho ai ở trong nó.
Ils y demeureront pour l’éternité et quel beau lieu où séjourner que le Paradis !
Orada ebedî kalırlar. İskan edip yerleştikleri yer ne güzel bir yer ve ikamet ettikleri mekân ne güzel mekândır.
There they will stay forever - a beautiful place of settlement for them to settle in and a place of residence for them to reside in.
Allí vivirán perpetuamente. ¡Qué hermosa morada!
Tako će oni u džennetu zauvijek ostati, nikad neće umrijeti, a niti će iz dženneta izvedeni biti. O, divnog li utočišta i staništa!
dove resteranno in eterno: che meravigliosa dimora e residenza quella in cui sono stati introdotti!
bilang mga mamamalagi roon magpakailanman. Kay ganda iyon bilang lugar ng pagtigil na titigilan nila at bilang lugar ng pananatili na pananatilihan nila.
Mereka kekal tinggal di dalamnya. Sungguh surga itu sebaik-baik tempat tinggal dan tempat kediaman yang mereka tempati.
Ngươi - hỡi Thiên Sứ - hãy nói với nhóm người chìm sâu trong vô đức tin: Thượng Đế của các ngươi bất cần đến nguồn lợi trong việc ngoan đạo của các ngươi, nếu không có đám nô lệ đã cầu xin, đã khấn vái Ngài thì Ngài đã không thèm quan tâm đến các ngươi, do các ngươi đã cho rằng Thiên Sứ của Ngài là lường gạt khi Y đến với các ngươi, chắc chắn các ngươi sẽ phải chịu hậu quả cho việc phủ nhận đó, nó sẽ bám sát các ngươi.
قُلْ مَا يَعْبَأُ بِكُمْ رَبِّي لَوْلَا دُعَاؤُكُمْ (Say (0 Prophet) My Lord will never care about you, if you will not invoke Him - 25:77). Different versions are given in the interpretation of this verse, but the one given in the text above is the simplest and straight forward; that is you would have no value or importance before God if you do not call Him and pray to Him. It is because the very purpose of man's creation is that he should worship Allah as mentioned in the verse وَمَا خَلَقْتُ الْجِنَّ وَالْإِنسَ إِلَّا لِيَعْبُدُونِ (I have not created Jinn and mankind except to worship Me - 51:56). After declaring the principle that man has no value and importance without worship, the infidels and disbelievers are addressed: فَقَدْ كَذَّبْتُمْ that is "since you have belied (the truth) " you are of no consequence before Him." فَسَوْفَ يَكُونُ لِزَامًا (the punishment will be inseparable from you - 77). That is now this rejection and disbelief have become an integral part of your being and will keep clinging to you until you are thrown in the Fire of Hell forever.
Al-hamdulillah
The Commentary on
Surah AI-Furqan
Ends here.
Sabihin mo, O Sugo, sa mga tagatangging sumampalataya na nagpupumilit sa kawalang-pananampalataya nila: "Hindi pumapansin sa inyo ang Panginoon ko dahil sa isang kapakinabangang nauuwi sa Kanya mula sa pagtalima ninyo. Kung hindi dahil mayroon Siyang mga lingkod na dumadalangin sa Kanya ng panalangin ng pagsamba at panalangin ng paghingi ay talaga sanang hindi Siya pumansin sa inyo. Ngunit nagpasinungaling nga kayo sa Sugo sa inihatid niya sa inyo mula sa Panginoon ninyo kaya ang ganti sa pagpapasinungaling ay magiging kumakapit sa inyo."
Katakanlah -wahai Rasul- kepada orang-orang kafir yang terus-menerus berada dalam kekafirannya, "Tuhanku tidaklah peduli pada kalian karena adanya manfaat ketaatan kalian yang kembali kepada-Nya. Kalaulah bukan karena ada hamba-hamba-Nya yang senantiasa berdoa kepada-Nya dengan doa ibadah dan doa permohonan, niscaya Dia tidak akan mengindahkan kalian. Sungguh kalian telah mendustakan Rasulullah terkait apa yang dia bawa untuk kalian dari sisi Tuhan kalian. Oleh karena itu, kelak balasan pendustaan kalian pasti akan senantiasa mengikuti kalian.”
Di', O Messaggero, ai miscredenti che perseverano nella miscredenza: "Il mio Dio non trae alcun vantaggio dalla vostra obbedienza; se non vi fossero sudditi che lo invocano per adorarlo e per implorarlo, non si sarebbe curato di voi. Avete rinnegato ciò che il Messaggero vi ha comunicato da parte del vostro Dio: la punizione per la vostra rinnegazione è certa.
Poslaniče, reci onima koji su ustrajni u nevjerstvu da Allah naposlijetku ne mari za ljudima ako Njega ne obožavaju i Njemu ne upućuju dovu ibadeta i dovu traženja počasti i blagodati. A pošto ste nevjernici i poričete Poslanika i ono što je donio od Allaha, stići će vas stradanje u džehennemu, sunovrat sigurni, i kazna vas ne može mimoići.
Mensajero, diles a los incrédulos que persisten en su incredulidad: “Mi Señor nunca iba a prestarles atención debido a algún beneficio que obtenga de su obediencia. Si no fuera porque hay otros creyentes que sí le adoran y le ruegan con anhelo, Él no se habría preocupado por ustedes. Ahora bien, puesto que rechazaron lo que los Mensajeros trajeron de su Señor, la recompensa por tal rechazo será obligatoria para ustedes.
Say - O Messenger, to the disbelievers who persist in their disbelief: My Lord will never care about you because of some benefit that He gets from your obedience. If it were not because He calls you for your benefit He would not have cared about you. Now since you rejected that which the Messengers brought from your Lord, the recompense for such rejection will be inseparable from you.
-Ey Resul!- Küfürlerinde ısrar eden kâfirlere de ki: "Sizin itaatinizden, Rabbimin kendisine dönen herhangi bir fayda yoktur ki, size bir önem versin. O'na itaat ederek yapmış olduğunuz ibadet duanız ve isteme duanız olmasaydı size önem vermezdi. Resulün size Rabbiniz katından getirdiğini yalanladınız. Yalanlamanın karşılığı olan (azap) sürekli olarak sizinle beraber olacaktır."
Ô Messager, dis aux mécréants qui s’obstinent à mécroire: Mon Seigneur ne recherche pas d’avantage de votre obéissance, si ce n’est qu’Il a des serviteurs qui L’invoquent en guise d’adoration ou de requête. Vous avez démenti le Messager lorsqu’il vous a apporté des préceptes de votre Seigneur et vous ne pourrez éviter la rétribution méritée pour votre démenti.
Those who had humbled themselves in this world for the sake of Truth, will be lodged in the loftiest dwellings of paradise. They lived with humility in this world, so in the Hereafter God will reward them with high status. This was expressed by Jesus Christ as follows: ‘Blessed are those who are poor in this world. It is they who will enter the Kingdom of Heaven.’ Paradise is the place on high where all desires will be completely fulfilled; The qualities which take a human being to paradise may be developed by one who is prepared to exercise patience. For, in exercising patience, he will be able to fully curb his desires in this world. This is the price one has to pay for entering Paradise. One who is not prepared to pay the requisite price of patience in this world will be doomed to live forever in hell.