Which was revealed in Makkah
بِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِ
In the Name of Allah, the Most Gracious, the Most Merciful.
The Qur'an is Guidance and Glad Tidings for the Believers, a Warning to the Disbelievers, and it is from Allah
In (the comments on) Surat Al-Baqarah, we discussed the letters which appear at the beginning of some Surahs.
تِلْكَ ءَايَـتُ الْقُرْءَانِ وَكِتَـبٍ مُّبِينٍ
(These are the Ayat of the Qur'an, and (it is) a Book (that is) clear.) It is plain and evident.
هُدًى وَبُشْرَى لِلْمُؤْمِنِينَ
(A guide and glad tidings for the believers.) meaning, guidance and good news may be attained from the Qur'an for those who believe in it, follow it and put it into practice. They establish obligatory prayers, pay Zakah and believe with certain faith in the Hereafter, the resurrection after death, reward and punishment for all deeds, good and bad, and Paradise and Hell. This is like the Ayat:
قُلْ هُوَ لِلَّذِينَ ءَامَنُواْ هُدًى وَشِفَآءٌ وَالَّذِينَ لاَ يُؤْمِنُونَ فِى ءَاذَانِهِمْ وَقْرٌ
(Say: "It is for those who believe, a guide and a healing. And as for those who disbelieve, there is heaviness (deafness) in their ears...") (41:44).
لِتُبَشِّرَ بِهِ الْمُتَّقِينَ وَتُنْذِرَ بِهِ قَوْماً لُّدّاً
(that you may give glad tidings to those who have Taqwa, and warn with it the Ludd (most quarrelsome) people) (19: 97). Allah says here:
إِنَّ الَّذِينَ لاَ يُؤْمِنُونَ بِالاٌّخِرَةِ
(Verily, those who believe not in the Hereafter,) meaning, those who deny it and think that it will never happen,
زَيَّنَّا لَهُمْ أَعْمَـلَهُمْ فَهُمْ يَعْمَهُونَ
(We have made their deeds fair seeming to them, so that they wander about blindly.) means, `We have made what they are doing seem good to them, and We have left them to continue in their misguidance, so they are lost and confused.' This is their recompense for their disbelief in the Hereafter, as Allah says:
وَنُقَلِّبُ أَفْئِدَتَهُمْ وَأَبْصَـرَهُمْ كَمَا لَمْ يُؤْمِنُواْ بِهِ أَوَّلَ مَرَّةٍ
(And We shall turn their hearts and their eyes away, as they refused to believe therein for the first time) (6:110).
أُوْلَـئِكَ الَّذِينَ لَهُمْ سُوءُ الْعَذَابِ
(They are those for whom there will be an evil torment.) in this world and the Hereafter.
وَهُمْ فِى الاٌّخِرَةِ هُمُ الاٌّخْسَرُونَ
(And in the Hereafter they will be the greatest losers.) means, no one but they, among all the people who will be gathered, will lose their souls and their wealth.
وَإِنَّكَ لَتُلَقَّى الْقُرْءَانَ مِن لَّدُنْ حَكِيمٍ عَلِيمٍ
(And verily, you are being taught the Qur'an from One, All-Wise, All-Knowing.)
وَأَنَّكَ
(And verily, you) O Muhammad. Qatadah said:
لَتُلَقَّى
(are being taught) "Are receiving."
الْقُرْءَانَ مِن لَّدُنْ حَكِيمٍ عَلِيمٍ
(the Qur'an from One, All-Wise, All-Knowing.) from One Who is Wise in His commands and prohibitions, and Who knows all things, major and minor. Whatever He says is absolute Truth, and His rulings are entirely fair and just, as Allah says:
وَتَمَّتْ كَلِمَةُ رَبِّكَ صِدْقاً وَعَدْلاً
(And the Word of your Lord has been fulfilled in truth and in justice) (6:115).
"Tha Sin. Ini adalah ayat-ayat al-Qur`an, dan (ayat-ayat) Kitab yang menjelaskan, untuk menjadi petunjuk dan berita gembira bagi orang-orang yang beriman, (yaitu) orang-orang yang mendirikan shalat dan menunaikan zakat dan mereka yakin akan adanya negeri akhirat. Sesungguhnya orang-orang yang tidak beriman kepada negeri akhirat, Kami jadikan mereka memandang indah perbuatan-perbuatan mereka, maka mereka bergelimang (dalam kesesatan). Mereka itulah orang-orang yang mendapat azab yang buruk (di dunia) dan mereka di akhirat adalah orang-orang yang paling merugi. Dan sesungguhnya kamu telah diberi al-Qur`an dari sisi (Allah) Yang Mahabijaksana lagi Maha Me-ngetahui." (An-Naml: 1-6).
Makkiyah
"Dengan Menyebut Nama Allah Yang Maha Pengasih Lagi Maha Penyayang."
(1) Allah سبحانه وتعالى mengingatkan hamba-hambaNya akan keagung-an al-Qur`an, dan Dia mengisyaratkan kepada al-Qur`an dengan suatu isyarat yang bermakna "ta'zhim" (pengagungan), seraya ber-firman, ﴾ تِلۡكَ ءَايَٰتُ ٱلۡقُرۡءَانِ وَكِتَابٖ مُّبِينٍ ﴿ "Ini adalah ayat-ayat al-Qur`an, dan (ayat-ayat) Kitab yang menjelaskan." Maksudnya, ia adalah ayat-ayat yang tertinggi, penjelasan-penjelasan yang terkuat dan keterangan-keterangan yang terjelas dan paling nyata tentang harapan-harapan yang paling tinggi, tujuan-tujuan yang paling utama, amal-amal yang terbaik, dan akhlak yang terluhur.
Ayat-ayat yang menunjukkan kepada berita-berita yang benar, perintah-perintah yang baik dan larangan dari segala perbuatan jelek dan akhlak (moral) yang tercela. Ayat-ayat yang sampai pada kejelasan dan keterangannya bagi mata hati yang bercahaya sejelas matahari bagi pandangan mata; ayat-ayat yang menunjukkan kepada iman dan mengajak untuk sampai kepada keyakinan, dan ia menginformasikan tentang perkara-perkara ghaib yang telah berlalu dan yang akan datang (sebagaimana) telah terjadi dan akan terjadi; ayat-ayat yang mengajak untuk mengenal Rabb yang Mahaagung dengan nama-namaNya yang sangat baik dan sifat-sifatNya yang tinggi dan perbuatan-perbuatanNya yang sempurna; ayat-ayat yang mengenalkan kepada kita Rasul-rasulNya, para waliNya dan sifat-sifat mereka hingga seakan-akan kita melihat mereka dengan pandangan mata kita.
(2) Akan tetapi, bersama (semua) ini kebanyakan manusia tidak mengambil pelajaran darinya, dan seluruh orang yang me-nentang tidak berpedoman kepada ayat-ayat tersebut, sebagai penjagaan terhadapnya dari orang-orang yang tidak mengandung kebaikan, dan tidak pula keshalihan ataupun kesucian di dalam hatinya. Sesungguhnya yang mau berpedoman kepadanya hanya-lah orang yang telah diistimewakan dengan iman, sehingga dengan-nya hati mereka menjadi bercahaya dan nurani mereka menjadi bersih. Maka dari itu, Dia berfirman, ﴾ هُدٗى وَبُشۡرَىٰ لِلۡمُؤۡمِنِينَ ﴿ "Sebagai pe-tunjuk dan berita gembira bagi orang-orang yang beriman," maksudnya, membimbing mereka untuk menelusuri jalan yang lurus, menjelas-kan kepada mereka apa-apa yang semestinya harus mereka lakukan atau yang harus mereka tinggalkan, dan memberikan berita gembira kepada mereka akan pahala dari Allah sebagai akibat atas tindakan (menelusuri) jalan yang lurus tersebut.
(3) Barangkali ada yang mengatakan: Sudah banyak sekali orang yang mengklaim beriman. Apakah diterima dari setiap orang yang mengklaim bahwa dirinya adalah seorang Mukmin? Atau harus ada bukti yang benar? Maka dari itu, Allah سبحانه وتعالى menjelaskan sifat (ciri) orang-orang beriman, seraya berfirman, ﴾ ٱلَّذِينَ يُقِيمُونَ ٱلصَّلَوٰةَ ﴿ "(Yaitu) orang-orang yang mendirikan shalat," yang wajib dan yang sunnah. Mereka melakukannya sesuai dengan aturan-aturannya yang nampak, berupa rukun-rukun, syarat-syarat, kewajiban-ke-wajiban bahkan sunnah-sunnahnya, dan lengkap dengan amalnya yang batin, yaitu khusyu' yang merupakan jiwa dan substansinya, yaitu dengan merasakan kedekatan Allah dan menghayati apa yang dibaca dan dilakukan oleh orang yang shalat. ﴾ وَيُؤۡتُونَ ٱلزَّكَوٰةَ ﴿ "Dan menunaikan zakat," yang wajib kepada yang berhak menerimanya, ﴾ وَهُم بِٱلۡأٓخِرَةِ هُمۡ يُوقِنُونَ ﴿ "dan mereka yakin akan adanya negeri akhirat." Mak-sudnya, Keimanan mereka telah mencapai pada tingkat yakin, yaitu ilmu yang sempurna yang sampai ke dalam hati, lagi mendorong untuk beramal. Keyakinan mereka kepada akhirat mengharuskan keseriusan usaha mereka untuk menghadapinya dan mewaspadai segala hal yang bisa menjadi sebab siksaan dan hukuman. Ini ada-lah dasar segala kebaikan.
(4) ﴾ إِنَّ ٱلَّذِينَ لَا يُؤۡمِنُونَ بِٱلۡأٓخِرَةِ ﴿ "Sesungguhnya orang-orang yang tidak beriman kepada negeri akhirat," dan mereka (malah) mendustakannya serta mendustakan orang yang datang dengan meyakinkannya, ﴾ زَيَّنَّا لَهُمۡ أَعۡمَٰلَهُمۡ فَهُمۡ يَعۡمَهُونَ ﴿ "Kami jadikan mereka memandang indah per-buatan-perbuatan mereka, maka mereka bergelimang," dengan penuh rasa bimbang, bingung dan lebih mengutamakan murka Allah daripada keridhaanNya. Kenyataan-kenyataan telah terbalik bagi mereka, sehingga mereka melihat yang batil itu sebagai kebenaran, dan yang benar sebagai kebatilan.
(5) ﴾ أُوْلَٰٓئِكَ ٱلَّذِينَ لَهُمۡ سُوٓءُ ٱلۡعَذَابِ ﴿ "Mereka itulah orang-orang yang mendapat azab yang buruk." Maksudnya, azab yang paling dahsyat, paling buruk dan paling besar. ﴾ وَهُمۡ ﴿ "Dan mereka," di akhirat,﴾ هُمُ ٱلۡأَخۡسَرُونَ ﴿ "adalah orang-orang yang paling merugi." Kerugian dipusat-kan kepada mereka disebabkan mereka telah merugikan diri mereka sendiri dan keluarganya di Hari Kiamat kelak. Dan mereka telah merugi pada iman yang telah diserukan oleh para rasul kepada mereka.
(6) ﴾ وَإِنَّكَ لَتُلَقَّى ٱلۡقُرۡءَانَ مِن لَّدُنۡ حَكِيمٍ [عَلِيمٍ]﴿ "Dan sesungguhnya kamu telah diberi al-Qur`an dari sisi (Allah) Yang Mahabijaksana lagi Maha Mengetahui." Maksudnya, sesungguhnya al-Qur`an yang turun kepadamu dan yang engkau terima ini adalah turun dari sisi Dzat Yang Mahabijaksana, yang meletakkan segala sesuatu tepat pada tempatnya, dan menurunkannya pada kedudukan-kedudukan-nya, ﴾ خَبِيرٍ ﴿ "Yang Maha Mengetahui" segala rahasia keadaan, yang tersembunyi dan yang tampak. Apabila ia berasal dari Yang Maha-bijaksana lagi Maha Mengetahui, maka sudah dapat dipastikan bahwasanya al-Qur`an itu semuanya adalah suatu hikmah dan kemaslahatan bagi manusia, siapakah yang lebih mengetahui akan kemaslahatan mereka daripada mereka sendiri?
Ţa, Sī'īnطسٓ, Lettere simili sono presenti all'inizio della Surat Al-Baqarah. Questi versetti che ti sono stati rivelati sono versetti del Corano: un libro chiaro e inequivocabile; chi vi riflette si renderà conto che proviene da Allāh.
Ta, Sin. El análisis sobre estas letras desconectadas o inconexas, ya se dio con antelación en la sura La Vaca. Estas son las aleyas del Corán, un libro claro. Estas aleyas que se revelan son del Corán, un libro claro en el que no hay confusión. Quien reflexione sobre esto sabrá que proviene de Al-lah.
O kur’anskim smo skraćenicama govorili na početku sure el-Bekara. Ovo što smo ti objavili jesu ajeti slavnog Kur’ana, u kojima nema nikakve nejasnoće. Onaj ko razmisli o Kur’anu shvatit će da je to Allahova objava.
{Ta. Sin} những chữ cái đã được giải thích ở đầu chương Al-Baqarah. Đây là những câu Kinh thiên khải cho Ngươi, Chúng là những câu Kinh Qur'an, một Kinh Sách rõ ràng không hề có uẩn khúc, ai nghiền ngẫm về Nó chắc sẽ nhận biết Nó đến từ Allah.
Ta Sin. These are the verses of the Qur’ān and a clear book. The discussion on similar letters has passed in the beginning of Sūrah Al-Baqarah. These verses which are revealed to you are verses of the Qur’ān and a clear book in which there is no confusion. Whoever ponders upon it will know that it is from Allah.
Ṭâ`, Sîn: Il a déjà été question de telles lettres séparées au début de Sourate Al-Baqarah.
Ces versets qui t’ont été révélés sont ceux du Coran et font partie d’un Livre clair qui ne contient aucune ambigüité. Quiconque le médite sait avec certitude qu’il provient d’Allah.
Ṭā Sīn. Pembahasan tentang huruf-huruf seperti ini telah dijelaskan dalam permulaan surah Al-Baqarah. Ayat-ayat yang diturunkan kepadamu ini adalah ayat-ayat Al-Qur`ān, yaitu kitab yang jelas lagi nyata, tidak ada kesamaran padanya, barang siapa yang menghayati dan memperhatikannya, niscaya ia akan yakin bahwa ia berasal dari sisi Allah.
Tâ, Sîn. Bu hususta benzer bir açıklama Bakara suresinin başında zikredilmiştir. Sana indirilen bu ayetler, Kur'an'ın ayetleridir. İçerisinde herhangi bir karışıklığın olmadığı apaçık bir kitaptır. Kim onu iyice düşünerek okursa onun Allah katından olduğunu bilir.
1- Tâ, Sîn. Bunlar, Kur’ân’ın ve apaçık/açıklayıcı Kitabın âyetleridir.
2- Müminler için doğru yolu gösteren bir rehber ve müjdedir.
3- O (müminler) namazlarını dosdoğru kılan, zekâtı veren ve âhirete kesin olarak inanan kimselerdir.
4- Âhirete iman etmeyenlere gelince amellerini onlara süslü göstermişizdir. Bu sebeple onlar şaşkın bir halde bocalamaktadırlar.
5- İşte azabın en kötüsü bunlaradır. Âhirette en çok ziyana uğrayacak olanlar da onlardır.
6- Şüphe yok ki sen, Kur’ân’ı Hakîm ve Alîm olanın katından (bir vahiyle) almaktasın.
(Mekke’de inmiştir. 93 âyettir)
Rahmân ve Rahîm Allah’ın adı ile.
1. Yüce Allah, kullarının dikkatini Kur’ân-ı Kerîm’in azametine çekerek, tazime delâlet eden işaret edatı ile ona işaret edip:“Bunlar, Kur’ân’ın ve apaçık/açıklayıcı Kitabın âyetleridir.” buyurmaktadır. Yani bu âyetler, en yüce âyetlerdir. Bu belgeler en güçlü belgelerdir. Bu delâletler en yüce hedeflere, en üstün maksatlara, en hayırlı haberlere, en temiz ahlâka delâlet eden en açık delillerdir. Âyetleri en doğru haberleri, en güzel emirleri içerir, kötü olan her bir işi ve her bir huyu da yasaklar. Bu âyetler tıpkı güneşin, gözün görmesi için etrafı aydınlattığı gibi nurlu basiretler için gerekli açıklama ve beyanları yaparak onların yolunu aydınlatır. Bu âyetler imana delâlet eder, imana ulaşmaya çağırır, geçmiş ve gelecekteki gaybe ait olmuş ve olacak şeyleri aynen haber verir. Bu âyetler, o yüce Rabbi en güzel isimleriyle, en yüce sıfatlarıyla ve en kâmil fiilleriyle tanımaya davet eder. Bu âyetler bizlere O’nun rasûllerini ve gerçek dostlarını tanıtmış, gözlerimizle onları görürcesine vasıflarını bize bildirmiştir.
2. Bununla birlikte insanlar arasında pek çok kimse, bunlardan gereği gibi yararlanmaz. Bütün inatçılar bu âyetler ile hidâyet ve doğru yolu bulmaz. Bu yolla da bir bakıma bu âyetler hayırsız, salah bulması mümkün olmayan, kalbi saf ve temiz olmayanlara karşı da korunmuş olmaktadır. Bu âyetlerlede şanı Yüce Allah’ın kendilerine imanı nasip ettiği ve bu yolla kalpleri nurlanıp ruhları durulaşan kimseler hidâyet bulur. Bundan dolayı da Yüce Allah şöyle buyurmaktadır:“Müminler için doğru yolu gösteren bir rehber ve müjdedir.” Yani bu âyetler, onları dosdoğru yola ilettiği gibi gitmeleri ya da terk etmeleri gerekeni de onlara gereği gibi açıklar. Bu dosdoğru yola iletilip onu izlemenin karşılığı olan Allah’ın mükâfatını da onlara müjdeler.
3. Mü’min olmak iddiasında bulunanlar pek çoktur. O halde böyle bir iddiada bulunan herkesin iddiası kabul edilir mi yoksa bunun mutlaka bir delili mi olması gerekir? Ki doğru olan da bu sonuncusudur. İşte bundan dolayı Yüce Allah, söz konusu müminlerin vasıflarını belirterek şöyle buyurmaktadır:“O (müminler)” farzıyla, nafilesiyle “namazlarını” namazlarının hem rükünlerini, şartlarını, vaciplerini ve müstehaplarını oluşturan zahirî fiilleriyle hem de namazın ruhu ve özü olan huşu ile Yüce Allah’a yakınlıklarını hatırlarında tutmak, namaz kılarken söylediklerini ve yaptıklarını düşünmek sûretiyle bâtıni fiillerini yerine getirmek suretiyle “dosdoğru kılan” hak sahiplerine farz olan “zekâtı veren ve âhirete kesin olarak inanan kimselerdir.” Yani bunların imanları yakîn derecesine ulaşmıştır. Yakîn (kesin inanç) ise kalbe ulaşan, amele götüren tam bir bilgi demektir. Onların âhirete dair bu kesin inançları, âhiret için tam anlamı ile çalışmalarını, azabı ve cezalandırmayı gerektiren sebeplerden de uzak kalmalarını gerektirir. İşte her türlü hayırın başı da budur.
4. “Âhirete iman etmeyenlere gelince” âhireti de âhiretin varlığını bildirenleri de yalanlayanların “amellerini onlara süslü göstermişizdir. Bu sebeple onlar şaşkın bir halde bocalamaktadırlar.” Şaşkınlık ve tereddüt içerisindedirler. Onlar Allah’ın gazabını rızasına tercih edecek kadar şaşkınlaşmışlardır. Hakikatler onlar için ters yüz olmuştur, o bakımdan batılı hak, hakkı da batıl olarak görürler.
5. “İşte azabın en kötüsü” en çetini, en büyüğü ve en fenası “bunlaradır. Âhirette en çok ziyana uğrayacak olanlar da onlardır.” Ziyanda olmak bunlara hastır. Çünkü onlar, Kıyamet gününde kendilerini de aile halklarını da yitireceklerdir. Peygamberlerinin davet etmiş olduğu imanı da elden kaçırmış olacaklardır.
6. “Şüphe yok ki sen, Kur’ân’ı Hakîm ve Alîm olanın katından (bir vahiyle) almaktasın.” Sana öğretilen bu Kur’ân-ı Kerîm, her şeyi yerli yerince koyan ve her şeyi olması gereken yere oturtan hikmeti sonsuz “Hakim” ve bütün hallerin sırlarını ve iç yüzlerini tıpkı dışları gibi bilen “Alîm” Allah’tan sana indirilmektedir. Bu yüce Kitab, hikmeti sonsuz Hakim, bilgisi sonsuz Alim tarafından sana indirildiğine göre bütünüyle hikmettir ve bütünüyle kulların faydasınadır. Kulların faydalarını onlardan daha iyi bilen O yüce zat tarafından indirilmiştir.
Ṭā. Sīn. Nauna na ang pagtalakay sa mga kapareho ng mga ito sa simula ng Kabanatang Al-Baqarah. Ang mga talatang ito na ibinaba sa iyo ay ang mga talata ng Qur’ān at ng isang Aklat na maliwanag, walang kalituhan dito. Ang sinumang nagbulaybulay rito ay nakaaalam na ito ay mula sa ganang kay Allāh.
Những câu Kinh này hướng dẫn đi đến Chân Lý và là nguồn tin vui dành cho nhóm người có đức tin đã tin tưởng Allah và các Thiên Sứ của Ngài.
Ces versets guident et orientent vers la vérité. Ils contiennent aussi une annonce réjouissante adressée à ceux qui croient en Allah et en Ses messagers.
Kur’anski ajeti upućuju na put spasa na ovom i na budućem svijetu, oni su radosne vijesti onima koji vjeruju u Allaha, džellešanuhu, i poslanike.
These verses guide to the truth and direct towards it, and give glad-tidings to those who bring faith in Allah and His Messengers.
Ang mga talatang ito ay tagapatnubay sa katotohanan, tagagabay rito, tagabalita ng nakagagalak para sa mga mananampalataya hinggil kay Allāh at sa mga sugo Niya.
Bu ayetler Allah'a ve resulüne iman edenler için hakka ulaştıran hidayet rehberi, yol gösterici ve bir müjdedir.
Questi versetti guidano alla Retta Via che conduce a Lui, e dà il buon annuncio ai credenti in Allāh e ai Suoi messaggeri.
Estas aleyas guían a la verdad y orientan, y albrician a aquellos que creen en Al-lah y en Sus Mensajeros.
Ayat-ayat ini menjadi petunjuk dan pembimbing ke jalan kebenaran dan menjadi berita gembira untuk orang-orang yang beriman kepada Allah dan para rasul-Nya.
[Sila] ang mga nagsasagawa ng pagdarasal ayon sa pinakaganap na anyo, nagbibigay ng zakāh ng mga yaman nila sa pamamagitan ng pag-uukol nito sa mga pinag-uukulan nito, at sila ay mga nakatitiyak sa anumang nasa Kabilang-buhay na gantimpala at parusa.
Namazlarını en güzel bir şekilde tam olarak kılarlar, mallarının zekâtını verilmesi gereken yerlere verirler ve onlar ahirete olan sevaba ve cezaya kesin olarak iman ederler.
Aquellos que realizan la oración de la manera más completa y dan como zakat su riqueza al gastarla en quienes merecen recibirlo, y están convencidos de la recompensa y el castigo en el Más Allá.
Mereka orang-orang yang mendirikan salat secara sempurna, menunaikan zakat harta mereka dengan menyalurkannya kepada yang berhak menerimanya, dan mereka yakin akan adanya pahala dan azab di akhirat kelak.
Ces croyants accomplissent la prière de manière complète et s’acquittent de l’aumône légale en la remettant à qui de droit. De plus, ils sont convaincus que c’est dans l’au-delà que l’on sera récompensé ou puni.
Those who perform prayer in the most complete manner and give Zakat of their wealth by spending it on its recipients, and they are convinced of the reward and punishment in the afterlife.
Những ai duy trì tốt bổn phận Salah, xuất Zakat từ tài sản riêng của họ vào đúng mục tiêu của Zakat và họ tin kiên định nơi những gì trong cuộc sống Đời Sau từ việc thưởng và phạt.
Vjernici, kojima su kur’anski ajeti naputak i radovijest, namaz obavljaju predano i brižno, te zekat izdvajaju, dobrovoljno ga dajući onima koji ga zaslužuju, i pritom u Dan ustanuća, kad će Pravedni Allah dobre nagraditi, a zločince kazniti, čvrsto vjeruju.
Commentary
زَيَّنَّا لَهُمْ أَعْمَالَهُمْ (We have made their deeds adorned in their sight - 27:4)It means that those who do not believe in the Hereafter We have made their bad actions look adorned in their sight. Therefore they feel good about them and remain enthralled in depravity. Some commentators have interpreted that "their deeds" is used in this verse for good deeds. Hence meaning of the verse is that Allah had placed the good deeds before them with all their attractions. But those unjust people did not pay any attention to them, rather they remained engrossed in infidelity; hence lost their way in wilderness.
However, the first interpretation looks more appropriate and straightforward. In the first place, in the Qur'an, the word (Zinah) 'adornment' has been generally used for bad actions, for instance: زُيِّنَ لِلنَّاسِ حُبُّ الشَّهَوَاتِ (It has been made attractive for people to love the desires - 3:14) زُيِّنَ لِلَّذِينَ كَفَرُوا الْحَيَاةُ الدُّنْيَا (Adorned is the present life for those who disbelieve - 2:212) زَيَّنَ لِكَثِيرٍ مِّنَ الْمُشْرِكِينَ (6:137). Its use for good actions is very rare , such as: وَلَـٰكِنَّ اللَّـهَ حَبَّبَ إِلَيْكُمُ الْإِيمَانَ وَزَيَّنَهُ فِي قُلُوبِكُمْ (But Allah has endeared to you belief, decking it fair in your hearts - 49:7). Secondly, the word اَعمَالَھُم (their deeds) used in the verse is also pointing out that bad actions are meant here and not the righteous actions.
Onima koji poriču ahiret i oživljenje na budućem svijetu te nagradu i kaznu, Allah prikazuje njihove ogavne postupke kao lijepe, pa se još više, zlo čineći, otuđuju. Zato što su neopisivo veliki grešnici, lutaju po bespućima stranputice.
Los incrédulos que no tienen fe en la otra vida, en la recompensa y el castigo en ella: adorné, para ellos, sus malas obras, así que continuaron haciéndolas. Por lo tanto, están confundidos sin encontrar el camino o la guía hacia lo correcto.
In verità, abbiamo abbellito ai miscredenti, coloro che non credono nell'Aldilà e nella ricompensa e nella punizione che esso prevede, le loro cattive azioni e hanno continuato a compierle; essi sono incerti: non riescono a trovare la Via della Rettitudine, né la Via del Trionfo.
Sesungguhnya orang-orang kafir yang tidak beriman kepada negeri akhirat beserta apa yang ada di dalamnya berupa pahala dan azab, Kami jadikan mereka memandang indah perbuatan-perbuatan buruk mereka, sehingga mereka pun terus menerus melakukan keburukan itu. Mereka lalu berada dalam kebimbangan; tidak mendapatkan hidayah kepada kebenaran dan tidak pula kepada petunjuk.
Tunay na ang mga tagatangging sumampalataya na hindi sumasampalataya sa Kabilang-buhay at anumang naroon na gantimpala at parusa ay pinaganda Namin para sa kanila ang mga gawain nilang masagwa kaya naman nagpatuloy sila sa paggawa ng mga ito sapagkat sila ay mga nalilito na hindi napapatnubayan sa tama ni sa katinuan.
Đối với nhóm người ngoại đạo không tin vào Đời Sau cũng như việc thưởng phạt thì việc làm xấu xa của chúng bị phủ lên một lớp ngụy trang khiến chúng nhìn rất đẹp, cứ thế chúng mãi mê chìm sâu trong hành động xấu xa đó, khiến chúng cứ lẩn quẩn không thấy được Chân Lý và sự hướng dẫn.
Şüphesiz ahirete ve orada bulunan sevap ve cezaya iman etmeyen kâfirlere kötü amellerini süsledik de onları yapmaya devam ettiler. O yüzden hem hakka ve hem de aklıselime erişemeyip körü körüne bocaladılar.
Aux mécréants qui ne croient pas en l’au-delà et nient la récompense et la rétribution, Nous leur embellissons les mauvaises œuvres et ainsi, ils persistent dans cette voie. Ils sont alors désemparés et incapables de trouver le chemin de la droiture.
The disbelievers who do not bring faith in the afterlife and the reward and punishment therein - I adorned their bad deeds for them so they continued in doing them, thus they are confused without finding their way towards what is right or guidance.
Coloro che possiedono le caratteristiche menzionate subiranno la peggiore punizione, in vita, con l'uccisione o la prigionia, mentre nell'Aldilà saranno quelli che avranno più perduto, poiché avranno perso loro stessi e le loro famiglie, e nell'Aldilà resteranno per sempre nel Fuoco.
Orang-orang yang memiliki karakter yang disebutkan di atas, mereka itulah orang-orang yang mendapat azab buruk di dunia dengan dibunuh atau ditawan dan di akhirat kelak mereka adalah orang-orang yang paling merugi karena pada hari Kiamat mereka merugikan diri mereka sendiri dan juga keluarga mereka dengan dikekalkan dalam neraka.
Tales personas sufrirán en la vida mundana a través de pruebas y humillación, y en el Más Allá sufrirán la mayor pérdida: perderse a sí mismos y a sus familias en el Día del Juicio, al entrar al Infierno para siempre.
Nhóm người có những đặc điểm như miêu tả sẽ gánh chịu sự trừng phạt nhục nhã ở trần gian bằng sự giết chóc và bắt làm tù binh, còn ở Đời Sau chúng sẽ là nhóm người thất bại nhất vì chúng đã khiến bản thân và gia đình phải mãi mãi trong Hỏa Ngục của Ngày Tận Thế.
Ang mga nailarawang iyon sa nabanggit ay ang mga ukol sa kanila ang kasagwaan ng pagdurusa sa Mundo sa pamamagitan ng pagpatay at pagbihag. Sila sa Kabilang-buhay ay ang pinakahigit sa mga tao sa pagkakalugi yayamang ipinalugi nila ang mga sarili nila at ang mga mag-anak nila sa Araw ng Pagbangon dahil sa pagpapawalang-hanggan sa kanila sa Apoy.
To su oni koje čeka užasno stradanje na ovom svijetu: poniženje, sramota, padanje u ropstvo i smrtno stradanje, a na ahiretu će biti najviše izgubljeni zato što će sebe i svoje porodice odvesti u vječnu kaznu u paklenoj vatri.
Belirtilen özelliklere sahip olan o kimseler için dünyada katledilip, esir alınarak kötü bir azap vardır. Yine onlar ahirette de insanların en çok hüsrana uğrayanları olacaklardır. Öyle ki kıyamet gününde kendi nefislerini ve ailelerini cehennemde ebedî bırakarak hüsrana uğratacaklardır.
Such people will suffer in the worldly life through trials and humiliation and in the Hereafter they suffer the greatest loss, losing themselves and their families on the Day of Judgement and entering Hell forever.
Ce sont ces gens-là qui subiront le pire châtiment dans le bas monde, c’est-à-dire la mort ou la captivité, et ils seront les plus grands perdants dans l’au-delà puisqu’ils entreront, eux et les leurs, en Enfer pour y séjourner éternellement.
Sesungguhnya engkau -wahai Rasul- benar-benar menerima Al-Qur`ān yang diturunkan padamu ini dari sisi Allah Yang Mahabijaksana dalam menentukan penciptaan, pengaturan, dan syariat-Nya, lagi Maha Mengetahui, tidak ada satu maslahat hamba-Nya pun yang luput dari-Nya.
-Ey Resul!- Şüphesiz sana indirilen bu Kur'an'ı; yaratmasında, bütün işleri en güzel şekilde idare etmesinde ve şeriatında hikmet sahibi olan ve kullarının yararına olan şeylerden hiçbirinin kendisine gizli kalmadığı Allah tarafından almaktasın.
When Truth appears before a man and he accepts it without any reservation, he immediately finds himself on the right path. His life becomes righteous in every respect. But, one who is not prepared to mould himself in accordance with the Truth, is forced to twist reality to suit himself. From this develops an attitude of perverseness which is expressed here as ‘their actions appear beautiful to them’ (zayyanna lahum a‘malahum). One with such an attitude seeks self-made arguments to justify his behaviour. These so-called arguments gradually take hold of his mind in such a way that he believes them to be perfectly correct. In the light of his false reasoning, his misdeeds appear virtuous to him. Those to whom God has made their misdeeds appear beautiful are those who are not serious about the call to accept the Truth. As a result of this thinking, they become completely unmindful of self-reformation. They have to pay a heavy price for this tendency of theirs to consider their wrong as right: the path they tread leads straight to hell.
Và chắc chắn Ngươi - hỡi Thiên Sứ - đang tiếp nhận Qur'an này từ Đấng Sáng Suốt trong tạo hóa, quản lý và qui định, Đấng Am Tường mọi việc của đám nô lệ của Ngài dù tốt hay xấu.
Tunay na ikaw, O Sugo, ay talagang ginagawaran nitong Qur’ān na pinababa sa iyo mula sa ganang Marunong sa paglikha Niya, pangangasiwa Niya, at pagbabatas Niya, Maalam: walang nakakukubli sa Kanya na anuman mula sa mga kapakanan ng mga lingkod Niya.
In verità – o Messaggero – ricevi questo Corano a te rivelato dal Saggio nella sua Creazione e nell'Amministrazione delle Sue Leggi, Sapiente, nulla Gli è nascosto riguardo gli interessi dei Suoi sudditi.
A tebi, Poslaniče milosti, odista, stiže časni Kur’an od Uzvišenog Allaha. Allah je mudar u stvaranju, određivanju, propisivanju; Svojim znanjem sve obuhvata, nije Mu skriveno ništa od onog što ljudima koristi.
Ô Messager, ce Coran t’est révélé de la part d’un Dieu Sage dans Sa création, dans Sa gestion ainsi que dans Ses prescriptions et Connaisseur de tout ce qui a trait aux intérêts de Ses serviteurs.
O Messenger, you are receiving this Qur’ān which is being revealed to you from one who is Wise in His creating, managing and legislating, and Knowing, with nothing of the interests of His servants being hidden from Him.
Mensajero, recibes este Corán que te está siendo revelado por alguien que es Sabio en Su creación, dirección y legislación, y que conoce, sin que nada se le oculte a Él, lo que necesitan Sus siervos.
The Story of Musa and the End of Fir`awn
Here Allah tells His Messenger Muhammad ﷺ about what happened to Musa, peace be upon him, how Allah chose him, spoke with him and gave him mighty, dazzling signs and overwhelming proof, and sent him to Fir`awn and his people, but they denied the proof, disbelieved in him and arrogantly refused to follow him. Allah says:
إِذْ قَالَ مُوسَى لاًّهْلِهِ
(when Musa said to his household), meaning, remember when Musa was traveling with his family and lost his way. This was at night, in the dark. Musa had seen a fire beside the mountain, i.e., he had noticed a fire burning brightly, and said,
لاًّهْلِهِ إِنِّى آنَسْتُ نَاراً سَـَاتِيكُمْ مِّنْهَا بِخَبَرٍ
(to his household: "Verily, I have seen a fire; I will bring you from there some information...") meaning, `about the way we should take.'
أَوْ ءَاتِيكُمْ بِشِهَابٍ قَبَسٍ لَّعَلَّكُمْ تَصْطَلُونَ
(or I will bring you a burning ember, that you may warm yourselves.) meaning, so that they could keep warm. And it was as he said: "He came back with great news, and a great light." Allah says:
فَلَمَّا جَآءَهَا نُودِىَ أَن بُورِكَ مَن فِى النَّارِ وَمَنْ حَوْلَهَا
(But when he came to it, he was called: "Blessed is whosoever is in the fire, and whosoever is round about it!") meaning, when he came to it, he saw a great and terrifying sight: the fire was burning in a green bush, and the fire was burning ever brighter while the bush was growing ever more green and beautiful. Then he raised his head, and saw that its light was connected to the clouds of the sky. Ibn `Abbas and others said, "It was not a fire, rather it was shining light." According to one report narrated from Ibn `Abbas, it was the Light of the Lord of the worlds. Musa stood amazed by what he was seeing, and
نُودِىَ أَن بُورِكَ مَن فِى النَّارِ
(he was called: "Blessed is whosoever is in the fire...") Ibn `Abbas said, "This means, Holy is (whosoever is in the fire)."
وَمَنْ حَوْلَهَا
(and whosoever is round about it) means, of the angels. This was the view of Ibn `Abbas, `Ikrimah, Sa`id bin Jubayr, Al-Hasan and Qatadah.
وَسُبْحَـنَ اللَّهِ رَبِّ الْعَـلَمِينَ
(And glorified be Allah, the Lord of all that exists), Who does whatever He wills and there is nothing like Him among His creation. Nothing He has made can encompass Him, and He is the Exalted, the Almighty, Who is utterly unlike all that He has created. Heaven and earth cannot contain Him, but He is the One, the Self-Sufficient Master, Who is far above any comparison with His creation.
يمُوسَى إِنَّهُ أَنَا اللَّهُ الْعَزِيزُ الْحَكِيمُ
(O Musa! Verily, it is I, Allah, the All-Mighty, the All-Wise.) Allah told him that the One Who was addressing him was his Lord Allah, the All-Mighty, Who has subjugated and subdued all things, the One Who is Wise in all His words and deeds. Then He commanded him to throw down the stick that was in his hand, so that He might show him clear proof that He is the One Who is able to do all things, whatever He wills. When Musa threw that stick down, it changed into the form of a huge and terrifying snake, moving quickly despite its size. Allah says:
فَلَمَّا رَءَاهَا تَهْتَزُّ كَأَنَّهَا جَآنٌّ
(But when he saw it moving as if it were a Jann (snake).) Jann refers to a type of snake that is the fastest-moving and most agile. When Musa saw that with his own eyes,
وَلَّى مُدْبِراً وَلَمْ يُعَقِّبْ
(he turned in flight, and did not look back.) meaning, he did not turn around, because he was so afraid. Allah's saying:
يمُوسَى لاَ تَخَفْ إِنِّى لاَ يَخَافُ لَدَىَّ الْمُرْسَلُونَ
(O Musa! Fear not: verily, the Messengers fear not in front of Me.) means, `do not be afraid of what you see, for I want to choose you as a Messenger and make you a great Prophet.'
إَلاَّ مَن ظَلَمَ ثُمَّ بَدَّلَ حُسْناً بَعْدَ سُوءٍ فَإِنِّى غَفُورٌ رَّحِيمٌ
(Except him who has done wrong and afterwards has changed evil for good; then surely, I am Oft-Forgiving, Most Merciful.) This is an exception of the exclusionary type. This is good news for mankind, for whoever does an evil deed then gives it up and repents and turns to Allah, Allah will accept his repentance, as He says:
وَإِنِّى لَغَفَّارٌ لِّمَن تَابَ وَآمَنَ وَعَمِلَ صَـلِحَاً ثُمَّ اهْتَدَى
(And verily, I am indeed forgiving to him who repents, believes and does righteous good deeds, and then Ahtada.) (20:82)
وَمَن يَعْمَلْ سُوءاً أَوْ يَظْلِمْ نَفْسَهُ
(And whoever does evil or wrongs himself...) (4:110). And there are many other Ayat which say the same.
وَأَدْخِلْ يَدَكَ فِى جَيْبِكَ تَخْرُجْ بَيْضَآءَ مِنْ غَيْرِ سُوءٍ
(And put your hand into the opening of your garment, it will come forth white without hurt.) This is another sign, further brilliant proof of the ability of Allah to do whatever He wills. It is also confirmation of the truth of the one to whom the miracle was given. Allah commanded him to put his hand into the opening of his garment, and when he put his hand in and took it out again, it came out white and shining as if it were a piece of the moon or a flash of dazzling lightning.
فِى تِسْعِ ءَايَـتٍ
(among the nine signs) means, `these are two of the nine signs which you will be supported with and which will serve as proof for you. '
إِلَى فِرْعَوْنَ وَقَوْمِهِ إِنَّهُمْ كَانُواْ قَوْماً فَـسِقِينَ
(to Fir`awn and his people. Verily, they are a people who are rebellious.) These were the nine signs of which Allah said:
وَلَقَدْ ءَاتَيْنَا مُوسَى تِسْعَ ءَايَـتٍ بَيِّنَاتٍ
(And indeed We gave Musa nine clear signs) (17:101) -- as we have stated there.
فَلَمَّا جَآءَتْهُمْ ءَايَـتُنَا مُبْصِرَةً
(But when Our Ayat came to them, clear to see,), i.e., clear and obvious,
قَالُواْ هَـذَا سِحْرٌ مُّبِينٌ
(they said: "This is a manifest magic".) They wanted to oppose it with their own magic, but they were defeated and were returned disgraced.
وَجَحَدُواْ بِهَا
(And they belied them) means, verbally,
وَاسْتَيْقَنَتْهَآ أَنفُسُهُمْ
(though they themselves were convinced thereof.) means, they knew deep down that this was truth from Allah, but they denied it and were stubborn and arrogant.
ظُلْماً وَعُلُوّاً
(wrongfully and arrogantly) means, wronging themselves because this was the despicable manner to which they were accustomed, and they were arrogant because they were too proud to follow the truth. Allah said:
فَانظُرْ كَيْفَ كَانَ عَـقِبَةُ الْمُفْسِدِينَ
(So, see what was the end of the mischief-makers.) meaning, `see, O Muhammad, what were the consequences of their actions when Allah destroyed them and drowned every last one of them in a single morning.' The point of this story is: beware, `O you who disbelieve in Muhammad ﷺ and deny the Message that he has brought from his Lord, lest the same thing that befell them befall you also.' But what is worse, is that Muhammad ﷺ is nobler and greater than Musa, and his proof is stronger than that of Musa, for the signs that Allah has given him are combined with his presence and his character, in addition to the fact that previous Prophets foretold his coming and took a covenant from the people that they would follow him if they should see him, may the best of blessings and peace from his Lord be upon him.
Ô Messager, rappelle-toi lorsque Moïse dit à sa famille: J’ai vu un feu au loin. Je vais me rendre donc auprès de celui qui l’a allumé afin qu’il nous montre notre chemin, ou pour le moins vous apporter de quoi allumer un feu qui vous réchauffera.
Remember, O Messenger, when Moses said to his family: “I have seen a fire. I shall bring some news from it, from the person who lit it to guide us towards the path, or I shall I bring you a flame of fire taken from it, in the hope that you will light a fire from it to warm yourselves from the cold”.
"(Ingatlah) ketika Musa berkata kepada keluarganya, 'Se-sungguhnya aku melihat api. Aku kelak akan membawa kepadamu kabar darinya, atau aku membawa kepadamu suluh api supaya kamu dapat berdiang.' Maka tatkala dia tiba di (tempat) api itu, diserulah dia, 'Bahwa telah diberkati orang-orang yang berada di dekat api itu, dan orang-orang yang berada di sekitarnya. Dan Mahasuci Allah, Tuhan semesta Alam.' Allah berfirman, 'Hai Musa, sesungguhnya Akulah Allah, Yang Mahaperkasa lagi Mahabijak-sana, dan lemparkanlah tongkatmu.' Maka tatkala (tongkat itu menjadi ular dan) Musa melihatnya bergerak-gerak seakan-akan ia seekor ular yang gesit, larilah dia berbalik ke belakang tanpa menoleh. 'Hai Musa, janganlah kamu takut. Sesungguhnya Aku, tidaklah orang yang dijadikan rasul takut di hadapanKu. Tetapi orang yang berlaku lalim, kemudian ditukarnya kezhalimannya dengan kebaikan (Allah akan mengampuninya); maka sesungguh-nya Aku Maha Pengampun lagi Maha Penyayang. Dan masuk-kanlah tanganmu ke leher bajumu, niscaya ia akan ke luar putih (bersinar) bukan karena penyakit. (Kedua mukjizat ini) termasuk sembilan buah mukjizat (yang akan dikemukakan) kepada Fir'aun dan kaumnya. Sesungguhnya mereka adalah kaum yang fasik.' Maka tatkala mukjizat-mukjizat Kami yang jelas itu sampai kepada mereka, berkatalah mereka, 'Ini adalah sihir yang nyata.' Dan mereka mengingkarinya karena kelaliman dan kesombongan (mereka) padahal hati mereka meyakini (kebenaran)nya. Maka perhatikanlah bagaimana kesudahan orang-orang yang berbuat kebinasaan." (An-Naml: 7-14).
(7) Maksudnya, ingatlah kondisi yang utama lagi sangat mulia ini dari kondisi-kondisi Nabi Musa bin Imran, yaitu pada permulaan mendapat wahyu, dan terpilihnya dia menjadi Rasul-Nya, serta pembicaraan Allah secara langsung kepadanya. Yaitu, setelah dia tinggal di negeri Madyan dalam beberapa tahun lama-nya, kemudian dia berjalan bersama keluarganya dari Madyan menuju Mesir. Ketika dia di tengah perjalanan, dia tersesat, dan pada saat itu dia berada dalam kegelapan malam yang sangat dingin. Maka dia berkata kepada mereka (keluarganya),"﴾ إِنِّيٓ ءَانَسۡتُ نَارٗا ﴿ "Sesungguhnya aku melihat api." Aku melihat adanya api dari kejauhan. ﴾ سَـَٔاتِيكُم مِّنۡهَا بِخَبَرٍ ﴿ "Aku nanti akan membawa kepadamu kabar darinya," tentang jalan, ﴾ أَوۡ ءَاتِيكُم بِشِهَابٖ قَبَسٖ لَّعَلَّكُمۡ تَصۡطَلُونَ ﴿ "atau aku membawa kepadamu suluh api supaya kamu dapat berdiang.' Maksudnya, kalian dapat menghangatkan badan. Ini menunjukkan bahwa Musa ter-sesat dan sudah sangat kedinginan dan begitu pula keluarganya.
(8) ﴾ فَلَمَّا جَآءَهَا نُودِيَ أَنۢ بُورِكَ مَن فِي ٱلنَّارِ وَمَنۡ حَوۡلَهَا ﴿ "Maka tatkala dia tiba di (tempat) api itu, diserulah dia, 'Bahwa telah diberkati orang-orang yang berada di dekat api itu, dan orang-orang yang berada di sekitarnya'." Maksudnya, dia diseru oleh Allah سبحانه وتعالى dan dikabarkan kepadanya bahwa ini adalah tempat yang suci lagi diberkati. Di antara berkat-nya adalah Allah menjadikannya sebagai tempat untuk Dia ber-bicara langsung kepada Musa, menyerunya dan mengangkatnya sebagai rasul. ﴾ وَسُبۡحَٰنَ ٱللَّهِ رَبِّ ٱلۡعَٰلَمِينَ ﴿ "Dan Mahasuci Allah, Rabb semesta alam," dari segala dugaan bahwa Dia memiliki kekurangan dan kelemahan. Bahkan dia Mahasempurna dalam sifat dan perbuatan-Nya.
(9) ﴾ يَٰمُوسَىٰٓ إِنَّهُۥٓ أَنَا ٱللَّهُ ٱلۡعَزِيزُ ٱلۡحَكِيمُ ﴿ "Hai Musa, sesungguhnya, Akulah Allah, Yang Mahaperkasa lagi Mahabijaksana," maksudnya, Allah menginformasikan kepadanya bahwa Allah semata-lah yang berhak disembah, tiada sekutu bagiNya, sebagaimana disebutkan dalam ayat yang lain,
﴾ إِنَّنِيٓ أَنَا ٱللَّهُ لَآ إِلَٰهَ إِلَّآ أَنَا۠ فَٱعۡبُدۡنِي وَأَقِمِ ٱلصَّلَوٰةَ لِذِكۡرِيٓ 14 ﴿
"Sesungguhnya Aku adalah Allah, tidak ada yang berhak disembah kecuali Aku, maka sembahlah Aku (semata), dan dirikanlah shalat untuk mengingatKu." (Thaha: 14).
﴾ ٱلۡعَزِيزُ ﴿ "Yang Mahaperkasa," Yang menundukkan segala sesuatu dan semua makhluk tunduk kepadaNya, ﴾ ٱلۡحَكِيمُ ﴿ "lagi Mahabijaksa-na," di dalam urusan dan penciptaanNya. Di antara kebijaksanaan-Nya adalah Dia mengangkat Musa bin Imran sebagai RasulNya, yang mana Allah telah mengetahui bahwa Musa mampu untuk mengemban kerasulan, wahyu dan pembicaraan denganNya. Dan di antara keperkasaanNya adalah Anda bersandar (pasrah) kepa-daNya dan Anda tidak merasa takut karena kesendirianmu dan banyaknya musuhmu serta keganasan mereka. Sebab ubun-ubun mereka ada di Tangan Allah, gerak-gerik dan diamnya mereka ada dalam pengendalian Allah.
(10) ﴾ وَأَلۡقِ عَصَاكَۚ ﴿ "Dan lemparkanlah tongkatmu," maka Musa pun melemparkannya. ﴾ فَلَمَّا رَءَاهَا تَهۡتَزُّ كَأَنَّهَا جَآنّٞ ﴿ "Maka tatkala (tongkat itu menjadi ular dan) Musa melihatnya bergerak-gerak seakan-akan seekor ular yang gesit," ular jantan yang geraknya cepat, ﴾ وَلَّىٰ مُدۡبِرٗا وَلَمۡ يُعَقِّبۡۚ ﴿ "larilah dia berbalik ke belakang tanpa menoleh" karena ketakutan kepa-da ular yang dia lihat sesuai tuntutan tabi'at manusia. Maka Allah berkata kepadaNya, ﴾ يَٰمُوسَىٰ لَا تَخَفۡ ﴿ "Hai Musa, janganlah kamu takut." Pada ayat yang lain Dia berfirman,
﴾ يَٰمُوسَىٰٓ أَقۡبِلۡ وَلَا تَخَفۡۖ إِنَّكَ مِنَ ٱلۡأٓمِنِينَ 31 ﴿
"Hai Musa, datanglah kepadaKu dan janganlah kamu takut. Sesung-guhnya kamu termasuk orang-orang yang aman." (Al-Qashash: 31).
﴾ إِنِّي لَا يَخَافُ لَدَيَّ ٱلۡمُرۡسَلُونَ ﴿ "Sesungguhnya Aku, tidaklah orang yang dijadikan rasul takut di hadapanKu," karena seluruh hal-hal yang menakutkan sudah termuat dalam keputusan dan takdirNya dan pengendalian dan perintahNya. Maka, orang-orang yang telah diistimewakan oleh Allah dengan risalah (kerasulan)Nya dan dipi-lihNya untuk menerima wahyuNya maka tidak pantas bagi mereka untuk takut kepada selain Allah, terutama ketika Allah makin dekat kepada mereka dan selangkah akan berbicara dengannya.
(11) ﴾ إِلَّا مَن ظَلَمَ ثُمَّ بَدَّلَ حُسۡنَۢا بَعۡدَ سُوٓءٖ ﴿ "Tetapi orang yang berlaku zhalim, kemudian menukar kezhalimannya dengan kebaikan (Allah akan meng-ampuninya)." Maksudnya, inilah tempat (di mana dia layak) takut dan kesepian, disebabkan ia telah terlanjur melakukan kezhaliman dan telah melakukan perbuatan dosa. Adapun para rasul, maka mereka sama sekali tidak layak mempunyai rasa kesepian dan rasa takut. Tetapi, sekalipun demikian, siapa saja yang telah terlanjur berbuat zhalim terhadap diri sendiri dengan bermaksiat kepada Allah, lalu dia bertaubat dan kembali kepadaNya, lalu dia meng-ganti perbuatan maksiatnya itu dengan kebajikan-kebajikan, dan kemaksiatan-kemaksiatannya dengan ketaatan-ketaatan, karena sesungguhnya Allah Maha Pengampun lagi Maha Penyayang, maka jangan ada seseorang pun yang berputus asa dari rahmat dan ampunanNya, karena sesungguhnya Dia selalu mengampuni dosa-dosa semuanya, dan Dia lebih sayang kepada hamba-hambaNya daripada seorang ibu terhadap anaknya.
(12) ﴾ وَأَدۡخِلۡ يَدَكَ فِي جَيۡبِكَ تَخۡرُجۡ بَيۡضَآءَ مِنۡ غَيۡرِ سُوٓءٖۖ ﴿ "Dan masukkanlah tangan-mu ke leher bajumu, niscaya ia akan keluar putih (bersinar) bukan karena penyakit," bukan sopak dan bukan karena sesuatu kekurangan, bahkan ia putih yang cahayanya mengagumkan orang-orang yang memandangnya, ﴾ فِي تِسۡعِ ءَايَٰتٍ إِلَىٰ فِرۡعَوۡنَ وَقَوۡمِهِۦٓۚ ﴿ "(kedua mukjizat ini) termasuk sembilan buah mukjizat (yang akan dikemukakan) kepada Fir'aun dan kaumnya." Maksudnya, dua Mukjizat ini (berubahnya tongkat men-jadi seekor ular besar dan keluarnya tangan dari dalam leher baju dengan putih bersinar) termasuk dalam sembilan mukjizat yang kamu gunakan untuk menyeru Fir'aun dan kaumnya dengannya. ﴾ إِنَّهُمۡ كَانُواْ قَوۡمٗا فَٰسِقِينَ ﴿ "Sesungguhnya mereka adalah kaum yang fasik." Me-reka fasik karena kesyirikan mereka, kecongkakan, dan kesemena-menaan mereka terhadap hamba-hamba Allah dan kesombongan mereka di muka bumi ini dengan tidak benar.
(13) Maka Musa عليه السلام berangkat menuju Fir'aun dan para pembesarnya, lalu mengajak mereka kepada Allah سبحانه وتعالى dan dia mem-perlihatkan kepada mereka mukjizat-mukjizat tersebut,﴾ فَلَمَّا جَآءَتۡهُمۡ ءَايَٰتُنَا مُبۡصِرَةٗ ﴿ "maka tatkala mukjizat-mukjizat Kami itu sampai kepada mereka dengan jelas," (yaitu) dengan terang yang membuktikan kebenaran dan dengannya kebenaran menjadi sangat jelas sebagaimana pan-dangan mata melihat jelas matahari, ﴾ قَالُواْ هَٰذَا سِحۡرٞ مُّبِينٞ ﴿ "berkatalah mereka, 'Ini adalah sihir yang nyata'." Tidak cukup bagi mereka seke-dar mengatakan bahwa itu adalah sihir, bahkan mereka mengata-kan, "yang sangat nyata lagi jelas bagi setiap orang!" Ini merupakan hal yang paling mengherankan! Bukti-bukti (mukjizat-mukjizat) yang sangat jelas dan mengungkap kebenaran dianggap kejang-galan yang paling besar dan sihir yang paling nyata. Tidaklah ini melainkan sikap kecongkakan dan alasan yang paling tidak tahu malu!
(14) ﴾ وَجَحَدُواْ بِهَا ﴿ "Dan mereka mengingkarinya." Maksudnya, mereka mengingkari dan tidak mempercayai ayat-ayat Allah itu (mukjizat), ﴾ وَٱسۡتَيۡقَنَتۡهَآ أَنفُسُهُمۡ ﴿ "padahal hati mereka meyakini (kebenaran)-nya." Maksudnya, pengingkaran dan ketidakpercayaan mereka terhadapnya tidak berdasar pada keraguan dan kebimbangan, melainkan sebenarnya pengingkaran mereka itu disertai dengan rasa tahu dan yakin kepada kebenaran mukjizat-mukjizat tersebut, (hal itu) ﴾ ظُلۡمٗا ﴿ "karena kezhaliman," dari mereka terhadap hak Allah dan terhadap diri mereka sendiri, ﴾ وَعُلُوّٗاۚ ﴿ "dan (karena) kesombongan," terhadap kebenaran, terhadap manusia dan terhadap sikap patuh kepada para rasul. ﴾ فَٱنظُرۡ كَيۡفَ كَانَ عَٰقِبَةُ ٱلۡمُفۡسِدِينَ ﴿ "Maka perhatikanlah bagaimana kesudahan orang-orang yang berbuat kebinasaan." Yaitu seburuk-buruk kesudahan; mereka dibinasakan oleh Allah dan ditenggelamkan di lautan. Allah menjadikan mereka hina dan mewariskan tempat-tempat tinggal mereka kepada rakyat yang tertindas dari hamba-hambaNya.
Ngươi hãy nhớ lại - hỡi Thiên Sứ - khi Musa nói với gia đình mình: Ta đã nhìn thấy một ngọn lửa, Ta sẽ đến đó hỏi thăm đường đi từ người nhúm lửa đó hoặc sẽ xin họ một ít lửa để mọi người cùng sưởi ấm.
Ingatlah -wahai Rasul- ketika Musa berkata kepada keluarganya, "Sesungguhnya aku melihat api. Aku kelak akan membawa kepadamu kabar dari tempat nyalanya hal yang akan memberi petunjuk ke arah perjalanan kita atau aku membawa kepadamu suluh api yang bersumber darinya supaya kamu dapat berdiang dengannya dari suhu dingin."
-Ey Resul!- Hani Musa ailesine şöyle demişti: "Muhakkak bir ateş gördüm. Onu yakan kimseden haber getiririm, o da bize yolu gösterir veya soğuktan ısınmanız için ondan bir tutam kor ateş getiririm."
Banggitin mo, O Sugo, nang nagsabi si Moises sa mag-anak niya: "Tunay na ako ay nakakita ng apoy. Magdadala ako sa inyo mula roon ng isang balita kung sino ang tagapagpaningas niyon na gagabay sa atin sa daan, o magdadala ako sa inyo ng isang dingas ng apoy na makukuha mula roon, sa pag-asang mapainitan kayo sa pamamagitan niyon mula sa lamig."
Rammenta, o Profeta, di quando Mūsā disse alla sua famiglia: "In verità, ho visto un fuoco, vi porterò notizie, dal luogo in cui si trova, che ci guidino, oppure vi porterò un tizzone con il quale riscaldarvi dal freddo".
Recuerda, Mensajero, cuando Moisés u le dijo a su familia: “He visto un fuego. Traeré algunas noticias de él, de la persona que lo encendió para guiarnos hacia el camino, o traeré algo de fuego, con la esperanza de que podamos encender una fogata para calentarnos del frío”.
7- Hani Mûsâ ailesine şöyle demişti:“Benim gözüme bir ateş ilişti. (Gideyim de belki) oradan size bir bilgi yahut da ısınmanız için bir parça ateş getiririm.”
8- O (ateşin) yanına gelince ona şöyle nida edildi: “O ateşin yanında ve onun çevresinde olanlar mübarek kılınmıştır. Âlemlerin Rabbi Allah (tüm eksikliklerden) münezzehtir.”
9- “Ey Mûsâ! Şüphesiz ben, Aziz ve Hakim olan Allah’ım!”
10- “Asanı at!” Onun çevik bir yılan gibi hareket ettiğini görünce arkasına bile bakmadan dönüp kaçmaya başladı. “Ey Mûsâ, korkma! Çünkü benim huzurumda rasûller korkmaz.”
11- “Ancak zulmeden hariç (o korkmalıdır). Ama o da kötülüğünün ardından onu güzel amelle değiştirirse (bilsin ki) Ben gerçekten çok bağışlayıcı ve pek merhametliyimdir.”
12- “Elini yakandan içeri sok da hiçbir kusur ve hastalık olmadan bembeyaz çıksın. (İşte bunlar) Firavun’a ve kavmine (karşı sunacağın) dokuz mucize arasındadır. Şüphesiz onlar, fâsık bir toplumdur.
13- Mucizelerimiz onlara açık seçik geldiğinde onlar: “Bu, apaçık bir sihirdir” dediler.
14- İçten içe onlara inandıkları halde zulüm ve kibirleri sebebiyle onları inkâr ettiler. Bozguncuların akıbetinin nasıl olduğuna bir bak!
7. Yani İmran oğlu Mûsâ’nın hallerinden biri olan, o şerefli ve üstün hali, yani ona vahyin ilk olarak verilişini, ilâhi risalet için Allah tarafından seçilişini ve Yüce Allah’ın onunla konuşmasını hatırla. Şöyle ki o, Medyenliler arasında bir kaç yıl kaldıktan sonra ailesi ile birlikte Medyen’den ayrılıp Mısır’a doğru yola koyulmuştu. Giderken yolunu kaybetti. Oldukça karanlık ve soğuk bir gece idi. Ailesine:“Benim gözüme bir ateş ilişti. (Gideyim de belki) oradan size” yola dair “bir bilgi yahut da ısınmanız için bir parça ateş getiririm.” Bu ifadeler, onun yolunu kaybetmiş olduğuna, hem kendisinin hem de ailesinin çokça üşümüş olduğunu göstermektedir.
8. Yani şanı Yüce Allah ona: Burası mukaddes ve mübarek bir yerdir, diye seslendi. Yüce Allah’ın burayı Kelimullah Mûsâ ile konuştuğu ve ona risalet görevini verdiği yer olarak seçmiş olması da buranın mübarek oluşundandır. “Âlemlerin Rabbi Allah (tüm eksikliklerden) münezzehtir.” Hakkında eksiklik veya şer düşünülemeyecek kadar yücedir. Aksine O, sıfatlarıyla da fiilleriyle de kâmildir, eksiksizdir.
9. Cenab-ı Allah Mûsâ’ya, ibadete yalnızca kendisinin hak sahibi olduğunu, O’na hiçbir şekilde ortak koşulmaması gerektiğini haber vermektedir. Nitekim başka bir âyet-i kerimede şöyle buyrulmuştur:“Hiç şüphesiz ben, Allah’ım; benden başka (hak) ilâh yoktur. O halde bana ibadet et ve beni anmak için namazı dosdoğru kıl”(Tâ-Hâ, 20/14)“Aziz” gücü her şeyi hakimiyeti altına alan, bütün mahlukatın kendisine zillet ve itaatle boyun eğdiği zat demektir. “Hakim” ise emrinde de yaratmasında da hikmeti sonsuz olan demektir. Kulu imran oğlu Mûsâ’yı peygamber olarak göndermesi de O’nun hikmetinin bir tecellisidir. Çünkü Yüce Allah onun, risaletine, vahyine ve kendisiyle konuşmasına layık olduğunu bilmiştir. Yalnızca O’na güvenip dayanman, yalnızlığından kurtulman için O’na sığınman, düşmanların çokluğuna ve baskılarına karşı O’nun himayesine girmen de Allah’ın izzetinin bir gereğidir. Çünkü onların hepsinin idaresi, Allah’ın elindedir. Bütün hareketleri ve sükünları O’nun yönetimi iledir.
10. “Asanı at” emri üzerine o da asasını bıraktı. “Onun” çabucak hareket eden “çevik” erkek “bir yılan gibi hareket ettiğini görünce” beşer tabiatının bir gereği olarak gördüğü o yılandan dehşete kapılıp “arkasına bile bakmadan dönüp kaçmaya başladı.” Yüce Allah da ona: “Ey Mûsâ, korkma” diye seslendi. Bir başka âyet-i kerimede de:“Ey Mûsâ, geri gel ve korkma! Çünkü sen güven içinde olanlardansın”(el-Kasas 28/31)“Çünkü benim huzurumda rasûller korkmaz.” Zira bütün korkulacak şeyler O’nun kaza ve kaderi, O’nun emir ve idaresi kapsamı içerisindedir. Allah’ın kendilerini özellikle risaletine mazhar kıldığı ve vahyi için seçtiği kimselerin, özellikle de Yüce Allah’a daha yakın oldukları ve O’nla konuşma lütfuna mazhar oldukları bir konumda Allah’tan başkasından korkmaları onlara yakışmaz.
11. “Ancak zulmeden hariç (o korkmalıdır)” İşte korkulacak ve yalnızlığın sıkıntısının duyulacağı durum budur. Buna sebep de önceden işlenen zulümler ve suçlardır. Peygamberlere gelince onlar ne diye yalnızlıktan çekinsinler ve korksunlar ki? Bununla birlikte Allah’a isyan ile nefsine zulmedip sonra da tevbe edip Rabbine yönelen ve “kötülüğünün ardından onu güzel amelle” değiştiren, yani kötülüklerin yerine iyiliklere, masiyetlerin yerine itaatlere yönelen kimseye karşı Allah çok bağışlayıcı ve pek merhametlidir. O nedenle hiç kimse Yüce Allah’ın rahmetinden ve mağfiretinden ümit kesmesin. Elbetteki O, bütün günahları bağışlar. O, kullarına annenin çocuğuna olan merhametinden daha çok merhametlidir.
12. “Elini yakandan içeri sok da hiçbir kusur ve hastalık olmadan” görenlerin gözlerini parıltısı ile kamaştıracak şekilde göz alıcı ve “bembeyaz çıksın.” Asanın yürüyen bir yılana dönüşmesi ile yakandan bembeyaz olarak elini çıkarman, Firavun ve kavmini davet esnasında göstereceğin “dokuz mucize”den iki tanesidir. “Şüphesiz onlar fasık bir toplumdur.” Şirkleriyle, azgınlıklarıyla, Allah’ın kullarına büyüklük taslamalarıyla ve yeryüzünde haksız yere büyüklenmeleri dolayısıyla onlar haddi aşmış kimselerdir.
13. Mûsâ aleyhisselam, Firavun ve çevresindeki ileri gelenleri Yüce Allah’ın yoluna davet etti ve kendilerine mucizelerini gösterdi. Ama “Mucizelerimiz onlara açık seçik” hakka delâlet edecek şekilde, aydınlık saçıcı ve gözlerin güneş aydınlığı sayesinde görmesi gibi onlar sayesinde de basiretin aydılandığı bir halde “geldiğinde onlar: Bu apaçık bir sihirdir, dediler” Bu bir sihirdir, demekle de yetinmeyip onu apaçık olmakla, herkes tarafından açıkça görülmekle de nitelendirdiler. Bu ise çok şaşılacak bir husustur. Çünkü açık seçik mucizeler ve göz kamaştırıcı nurlar, aldatmacalar ve açıkça büyü olduğu görülen şeyler arasına katılmaktadır. Acaba bu, hakka karşı bile bile direnmenin ve yüzsüzce ileri sürülen safsataların bir örneği değil midir?
14. “İçten içe onlara inandıkları halde” yani onların bu inkârları şüphe veya tereddüte dayalı değildi, aksine “zulüm ve kibirleri sebebiyle onları” Allah’ın âyet ve mucizelerini bile bile “inkâr ettiler.” Onların bu âyet ve mucizeleri -doğru olduklarına kesin olarak inanmalarına rağmen- bile bile inkâr etmeleri, Rablerinden gelen hakka ve bizzat kendi kendilerine karşı zalimlik etmelerinden ve hem hakka karşı, hem kullara karşı, hem de peygamberlere itaate karşı kibirlenmelerinden ve üstünlük taslamalarından kaynaklanıyordu. “Bozguncuların âkıbetinin nasıl” en kötü akibet “olduğuna bir bak!” Yüce Allah, onları darmadağın etti, denizde boğdu, onları rezil ve rüsvay etti. Onların kaldıkları yerleri de onların ezdiği zayıf kullara miras olarak verdi.
Commentary
Adoption of natural means for one's need is not against trust in Allah
إِذْ قَالَ مُوسَىٰ لِأَهْلِهِ إِنِّي آنَسْتُ نَارًا سَآتِيكُم مِّنْهَا بِخَبَرٍ أَوْ آتِيكُم بِشِهَابٍ قَبَسٍ لَّعَلَّكُمْ تَصْطَلُونَ ﴿7﴾
(Remember) when Musa said to his family, "I have noticed a fire. I shall bring to you some news or bring to you an inflamed ember, so that you may warm yourselves" (27:7).
Here Sayyidna Musa (علیہ السلام) faced two necessities. One, to find out the way which he had forgotten, and second, to warm up with the fire, because it was a cold night. For achieving this purpose he tried to go to mount Tur. But he did not make a claim of success in his endeavour, rather he uttered such words that conveyed his servitude and hope from Allah Ta’ ala. Thus, it is apparent that in order to meet one's requirements and needs in life it is not against the trust in Allah to strive and make endeavour. But the conviction should be in Allah Ta’ ala and not in one's own efforts. Perhaps, the wisdom in showing him the fire was that it had fulfilled his two needs - finding the way and to get warm with its heat. (Ruh)
Sayyidna Musa (علیہ السلام) has said اُمکُثُوا and تَصْطَلُونَ which are both in plural form, and are used where the addressees are more than one, although there was only his wife (Sayyidna Shuaib's (علیہ السلام) daughter) with him. Use of plural form for her only was to show respect to her. It was in the same manner as some times the noble people use plural form in addressing even a single person. It is reported from the Holy Prophet ﷺ also in ahadith that he used to address his wives in plural form.
It is prudent not to refer one's wife by her name in general gatherings, rather an allusion for the purpose is better
قَالَ مُوسَىٰ لِأَهْلِهِ (Musa said to his family) The word "Ahl" is used in this verse for the wife of Sayyidna Musa (علیہ السلام) while this word means "family" and includes all the members of one's household alongwith his wife, although the wife of Sayyidna Musa (علیہ السلام) was the only one present at the time of this incident, but by the use of this word in his discourse there is a hint that while referring to one's wife in a group of people it is better to use common words. For example, ` my family members are of the opinion'.
Poslaniče, spomeni kazivanje o poslaniku Musau, alejhis-selam, kad je svojoj čeljadi rekao: “Zastanite ovdje i pričekajte me, jer nekakvu vatru opazih: možda ću sresti nekog ko poznaje ovaj kraj, a ko će mi kazati kuda treba ići ili ću vam kakvo dobro od nje donijeti ili ću vam pak glavnju, da biste se ogrijali, donijeti.”
E quando giunse presso il luogo dove aveva visto il fuoco, Allāh lo chiamò: "Che sia esaltato Colui che è nel Fuoco e gli angeli che vi sono attorno, elogiando il Dio dei Mondi e glorificandoLo con gli Attributi che Gli si addicono, lungi da ciò che Gli attribuiscono gli sviati"
Lorsque Moïse parvint près du feu, Allah lui dit: Sanctifie Celui qui est dans le feu et les anges qui sont autour de ce feu. Cet ordre visait à ce que Moïse révère le Seigneur de l’Univers et à ce qu’il exclue de Lui tout attribut qui ne lui sied pas et dont les égarés L’affublaient.
Luego, cuando llegó al lugar del fuego que había visto, Al-lah le dijo: “El que está donde el fuego (Moisés) y los ángeles que lo rodean son bendecidos”.
Then when he reached the place of the fire that he saw, Allah called unto him that the one in the fire and the angels surrounding it are blessed.
Nhưng khi Musa đến nơi có lửa thì được Allah gọi: Thật hồng phúc cho ai đang ở gần lửa và những Thiên Thần đang ở xung quanh, đang tán tụng Đấng Chúa Tể của toàn vũ trụ và muôn loài, lọc ra khỏi Ngài mọi thuộc tính không phù hợp với Ngài đã bị nhóm lầm lạc gán ghép.
Lalu tatkala dia tiba di tempat api yang ia lihat itu, Allah pun menyerunya, "Telah disucikan orang-orang yang berada di dekat api itu dan siapa saja yang berada di sekitarnya dari kalangan para malaikat dan sebagai bentuk pengagungan terhadap Tuhan segala makhluk serta penyucian-Nya dari segala sifat yang tidak pantas bagi-Nya yang disandarkan pada-Nya oleh orang-orang yang sesat."
Pa kad poslanik Musa, alejhis-selam, stiže do vatre, Allah ga zovnu i reče mu da se nalazi na blagoslovljenu mjestu, i da je Svevišnji Allah blagoslovio one što se nalaze blizu vatre i one što su oko nje – meleke, te je zatim rekao Musau da je On hvaljen, slavljen i čist od svega što Mu ne priliči, tj. da Mu se ne može pripisati nikakav nedostatak, a neki Mu zabludjeli ljudi i to pripisuju.
Moses left Egypt and went to Midian (or Madyan), which was situated on the eastern coast of the Gulf of Aqaba. He spent eight years there. Then he left along with his wife for Egypt. During this journey, he reached the foot of a mountain which was situated on a peninsula projecting into the Red Sea. This mountain was called Tur in ancient days and is now known as Gebel Moses. It was probably a winter night. Moses saw something, which to him looked like a fire far away on the mountain side. He went towards it. But on drawing near, he found that it was God’s light and not a fire lit by human beings. There is an ancient tree at the place on the mountain where Moses saw the light. It is said that this is the very same tree from which God’s voice was heard by Moses. The Christians subsequently constructed a church and a monastery at this place which till today is a place of pilgrimage.
فَلَمَّا جَاءَهَا نُودِيَ أَن بُورِكَ مَن فِي النَّارِ وَمَنْ حَوْلَهَا وَسُبْحَانَ اللَّـهِ رَبِّ الْعَالَمِينَ ﴿8﴾ يَا مُوسَىٰ إِنَّهُ أَنَا اللَّـهُ الْعَزِيزُ الْحَكِيمُ ﴿9﴾
So when he came to it, he was called: "Blessed is the one who is in the fire and the one who is around it And pure is Allah, the Lord of the worlds. 0 Musa, the fact is that I AM Allah, the Mighty, the Wise. (27:8 - 9)
The real nature of seeing the fire and hearing the voice from it
This incident of Sayyidna Musa (علیہ السلام) has appeared in the Qur'an at many places under different chapters. Two sentences in the above verses of Surah An-Naml call for special attention. One بُورِكَ مَن فِي النَّارِ (Blessed is the one who is in the fire) and two, إِنَّهُ أَنَا اللَّـهُ الْعَزِيزُ الْحَكِيمُ.(The fact is that I AM Allah, the Mighty, the Wise) In Surah Ta-Ha, the commentary on which appears in this volume earlier, this incident is mentioned in these words:
إِذْ رَأَىٰ نَارًا فَقَالَ لِأَهْلِهِ امْكُثُوا إِنِّي آنَسْتُ نَارًا لَّعَلِّي آتِيكُم مِّنْهَا بِقَبَسٍ أَوْ أَجِدُ عَلَى النَّارِ هُدًى ﴿10﴾ فَلَمَّا أَتَاهَا نُودِيَ يَا مُوسَىٰ ﴿11﴾ إِنِّي أَنَا رَبُّكَ فَاخْلَعْ نَعْلَيْكَ ۖ إِنَّكَ بِالْوَادِ الْمُقَدَّسِ طُوًى ﴿12﴾ وَأَنَا اخْتَرْتُكَ فَاسْتَمِعْ لِمَا يُوحَىٰ ﴿13﴾ إِنَّنِي أَنَا اللَّـهُ لَا إِلَـٰهَ إِلَّا أَنَا فَاعْبُدْنِي وَأَقِمِ الصَّلَاةَ لِذِكْرِي ﴿14﴾
When he saw a fire and said to his family, wait. I have noticed a fire. Perhaps I bring you an ember from it, or find some guidance by the fire."
So when he came to it, he was called, "0 Musa, it is Me, your Lord, remove your shoes, you are in the sacred valley of Tuwa. And I have chosen you, so listen to what is revealed: Surely, I AM ALLAH. There is no god but I, so worship Me and establish Salah for My remembrance. (20:10-14)
In these verses also two sentences need special attention: إِنَّنِي أَنَا اللَّـهُ (it is Me, your Lord) and إِنَّنِي أَنَا رَبُّکَ (I AM ALLAH). And in Surah Al-Qasas the incident is related in these words:
نُودِيَ مِن شَاطِئِ الْوَادِ الْأَيْمَنِ فِي الْبُقْعَةِ الْمُبَارَكَةِ مِنَ الشَّجَرَةِ أَن يَا مُوسَىٰ إِنِّي أَنَا اللَّـهُ رَبُّ الْعَالَمِينَ
He was called by a voice coming from a side of the right valley in the blessed ground, from the tree, saying" 0 Musa, I am Allah, the Lord of the worlds" (28:30)
In all the three Surahs although the incident is described under different titles, yet the subject matter is the same, which is that Sayyidna Musa ill needed fire that night for quite a few reasons. Allah Ta’ ala evinced that to him on a tree of mount r, and he heard these words from that fire or the tree:
إِنِّي أَنَا رَبُّكَ
It is Me your Lord. (20:12)
إِنَّهُ أَنَا اللَّـهُ الْعَزِيزُ الْحَكِيمُ
The fact is that I am ALLAH, the Mighty, the Wise. (27:9)
إِنَّنِي أَنَا اللَّـهُ لَا إِلَـٰهَ إِلَّا أَنَا
I am ALLAH. There is no god but I. (20:14)
إِنِّي أَنَا اللَّـهُ رَبُّ الْعَالَمِينَ
I am ALLAH, the Lord of the worlds. (28:30)
It is possible that this vocative might have been repeated again and again, sometime by one word and then by another. The condition of hearing this vocative as described by Abu Hayyan in Tafsir Al-Bahr ul-Muhit and by ` Alusi in Ruh ul-Ma’ ani is that it was heard in a manner as if it was emanating from all sides, and not from any particular direction. The hearing of this was also very peculiar in that it was not heard by the ears only but by all the parts of the body, which was nothing less than a miracle.
It was the sound of an invisible speaker which was being heard without a particular quality (kayf) and without determining the direction. But its source was the fire or the tree on which the fire was glowing. Under such situations normally people get led into fallacy and involve themselves in idol worshipping. Therefore, under each title, the Oneness of Allah has been reminded and emphasized alongside. In the verse under reference سُبحَانَ اللہ (Pure is Allah) is added for this very warning. In Surah Ta-Ha the expression لَا الٰہ اِلَّا اَنَا (20:14) and in Surah Al-Qasas أَنَا اللَّـهُ رَبُّ الْعَالَمِينَ (28:30) is used for the emphasis of this point. The outcome of this discussion is that the fire was shown to Sayyidna Musa (علیہ السلام) because he was in need of fire and light at that time, otherwise there was no connection between the Word of Allah or with the entity of Allah with the fire or the tree of Tur. Fire was nothing but a creature of Allah Ta’ ala like so many other creatures. This is why the commentators have different views in the interpretation of the verses under reference: أَن بُورِكَ مَن فِي النَّارِ وَمَنْ حَوْلَهَا (27:8) that is Blessed is the one who is in the fire and the one who is around it. Sayyidna Ibn ` Abbas, Mujahid and ` Ikrimah ؓ have expressed the view that the words مَن فِی النَّارِ the one who is in the fire) stand for Sayyidna Musa' (علیہ السلام) because the fire he had seen was not the real fire, but the auspicious spot he had reached was so luminous that it looked like fire from a distance. Therefore, Musa (علیہ السلام) was inside that fire, and مَن حَولَھَا (the one who is around it) is purported for the angels, who were present there nearby. Other commentators have put forward a totally opposite explanation, that the words "who is in the fire" refer to the angels, while the words "who is around it" stand for Sayyidna Musa (علیہ السلام) . Tafsir Bayan ul Qur'an has adopted the latter explanation. It is sufficient to know this much for the understanding of the meaning of these verses.
A narration of Sayyidna Ibn ` Abbas ؓ and Hasan Al-Basri (رح) and its explanation
Ibn Jarir, Ibn Abi Hatim, Ibn Marduwaih etc., have also quoted another explanation put forward by Sayyidna Ibn ` Abbas, Sayyidna Hasan Al- Basri and Said Ibn Jubair ؓ about the phrase مَن فِی النَّارِ (who is in the fire) that it is meant for Allah Ta’ ala Himself. It is but obvious that fire is created by Allah, and incarnation of the Creator into anything created by Him is impossible. Therefore, this narration cannot be taken to mean that Allah Ta’ ala had transfigured into the fire, as many idol-worshippers believe in transfiguration of God in their idols. This is absolutely against the concept of Tauhid (Oneness of Allah). All it means is manifestation, like the reflection in the mirror. The image is manifested in the mirror but it is not transfigured in it. What is seen in the mirror is outside it, having its own entity. It is also quite evident that this manifestation, which is also called refulgence, was not the refulgence of Allah Ta’ ala. It is for the simple reason that if Sayyidna Musa (علیہ السلام) had already witnessed the Divinity, he would not have requested at the mount of Tur رَبِّ أَرِنِي أَنظُرْ إِلَيْكَ that is, ` O my Lord, show Your Self to me (7:143), so that I may look at you'. In that case the reply لَن تَرَانِي (You will never see me - 7:143) would also have been meaningless. It is now clear that Sayyidna Ibn ` Abbas ؓ in his explanation had meant the manifestation of Allah Ta’ ala, that is refulgence, which appeared in the form of fire. As it was not the transmigration, it was also not the refulgence of His real Self. The phrase لَن تَرَانِي (You will never see me) has also clarified that in this world no one can witness the refulgence of His real Self. Then what do manifestation and refulgence really mean? The answer to this is that this refulgence was figurative, which is commonly known among the mystics. It is rather difficult to comprehend it fully, but in order to make it simple according to common understanding, I have tried to explain it in my book Ahkam ul-Qur'an, in Arabic language, in the explanation of Surah Al-Qasas. Those who are interested can see it there.
Ngunit noong nakarating siya sa lugar ng apoy na nakita niya, tinawag siya ni Allāh: "Binanal ang sinumang nasa apoy at ang nasa paligid nito na mga anghel." [Ito ay] bilang pagdakila sa Panginoon ng mga nilalang at bilang pagpapawalang-kaugnayan sa Kanya sa anumang hindi naaangkop sa Kanya na mga katangiang ipinanlalarawan sa Kanya ng mga ligaw.
Görmüş olduğu ateşin bulunduğu yere vardığında, Allah ona şöyle nidâ ederek seslendi: "Alemlerin Rabbi olan Allah Teâlâ'yı tazim edip, yüceltmek ve dalalette olanların O'nu vasıflandırdığı O'na yaraşmayan sıfatlardan ve bütün eksikliklerden münezzeh kılmak için ateşte olan melekler ve çevresinde olan melekle bereketli kılınmıştır."
Allah Teâlâ ona şöyle buyurdu: "-Ey Musa!- Muhakkak ki ben, (hiçbir kimsenin mağlup edemeyeceği) mutlak güç sahibi Aziz, yaratmamda, takdirimde ve şeriatımda hikmet sahibi olan Allah'ım."
Allāh gli disse: "O Mūsā, in verità Io sono Allāh, il Potente, Colui che non può essere vinto da nessuno, il Saggio nella mia Creazione, nella Mia amministrazione e nella Mia Legge.
Allah, džellešanuhu, obratio se Musau: “To sam Ja – Allah, o Musa! Ja sam Onaj Koji je silan, niko Me ne može nadvladati! Ja sam Onaj Koji je mudar, pa sve s mudrošću stvaram, uređujem i propisujem!”
Nagsabi si Allāh sa kanya: "O Moises, tunay na Ako ay si Allāh, ang Makapangyarihan na walang nakikipanaig sa Akin na isa man, ang Marunong sa paglikha Ko, pagtatakda Ko, at batas Ko.
Puis Allah dit: Ô Moïse, c’est Moi Allah, le Puissant à qui personne ne tient tête et le Sage dans Ma création, Ma détermination et Mes prescriptions.
Al-lah le dijo: “Moisés, soy Yo, Al-lah, el Poderoso a quien nadie puede vencer, Sabio en Mi creación, gestión y legislación,
Allah said to him: “O Moses, it is I, Allah, the Mighty whom nobody can overpower, Wise in My creating, managing and legislating.
Allah nói với Musa: Hỡi Musa, TA chính là Allah, Đấng Quyền Lực chế ngự tất cả, Đấng Sáng Suốt trong tạo hóa, quản lý và định đoạt.
Lalu Allah berfirman padanya, "Wahai Musa! Sesungguhnya Akulah Allah Yang Mahaperkasa, yang tidak bisa dikalahkan oleh siapa pun, lagi Mahabijaksana dalam penentuan ciptaan, takdir, dan syariat-Ku.
Ensuite, Allah lui ordonna de jeter son bâton. Moïse obéit et lorsqu’il vit son bâton se mouvoir et se tortiller comme un serpent, il tourna le dos et s’éloigna. Allah lui dit alors: N’aie pas peur de ce serpent car les messagers ne craignent rien auprès de Moi, ni d’un serpent ni d’autre chose.
Getta il tuo bastone. "Mūsā obbedì, e quando Mūsā vide che si muoveva come un serpente, fuggì e non tornò. Allāh gli disse: "Non temerlo, in verità i Miei messaggeri non devono temere né i serpenti né altri".
Zatim je Silni Allah naredio Musau da baci svoj štap i pošto je to Musa učinio, štap se njegov, Allahovom voljom, pretvorio u zmiju te se Musa, vidjevši da se ona trese, okrenu uzmičući i ne vrati se. Allah ga pozva: “O Musa, ne boj se! Poslanici se, zbog visoka položaja i mjesta koje uživaju kod Mene, ničeg ne boje, pa ni zmija!”
And throw down your staff”. Moses obeyed. Then when Moses saw it moving and shaking like a snake, he fled turning his back to it and did not return. So Allah said to him: “Do not be scared of it. The Messengers do not fear snakes or anything else in my presence.
Allah bảo Musa ném cây gậy của Ngươi xuống. Khi Musa làm theo thì thấy cây gậy cử động thành con rắn khiến Người hoảng sợ quay lưng bỏ đi không dám nhìn lại. Lúc đó, Allah phán bảo Người: Ngươi đừng sợ, bởi chưa từng có Thiên Sứ nào của TA lại sợ con rắn cũng như những thứ tương tự.
Lemparkanlah tongkatmu." Kemudian Musa pun melakukannya. Tatkala Musa melihat tongkat itu bergerak seperti seekor ular yang gesit, ia lari berbalik ke belakang tanpa menoleh. Allah lantas berfirman kepada Musa, "Hai Musa! Janganlah kamu takut terhadapnya. Sesungguhnya orang-orang yang dijadikan rasul tidak takut di hadapan-Ku, baik dari ular ataupun lainnya.
arroja tu vara”. Moisés u obedeció. Luego, cuando la vio moverse como una serpiente, huyó dándole la espalda. Entonces Al-lah le dijo: “No tengas miedo. Los mensajeros no temen a las serpientes ni a ninguna otra cosa en Mi presencia”.
"Asanı at!" Musa emre itaat edip asayı yere attı. Musa asasını yılan gibi kıvrılıp, hareket ettiğini görünce arkasına dönüp bakmadan kaçtı. Ardından Allah Teâlâ ona şöyle buyurdu: "Ondan korkma! Çünkü Benim yanımda resuller ne bir yılandan ve ne de başka bir şeyden korkarlar."
Pumukol ka ng tungkod mo." Kaya sumunod si Moises; ngunit noong nakita niya ito na nangangatal at kumikilus-kilos na para bang ito ay isang ahas, tumalikod siya nang patakas at hindi bumalik. Nagsabi sa kanya si Allah: "O Moises, huwag kang mangamba riyan sapagkat tunay na Ako, sa piling Ko, ay hindi nangangamba ang mga isinugo sa ahas ni sa anumang iba pa rito,
إِلَّا مَن ظَلَمَ ثُمَّ بَدَّلَ حُسْنًا بَعْدَ سُوءٍ فَإِنِّي غَفُورٌ رَّحِيمٌ ﴿11﴾
Except him who did wrong, then after (doing) evil replaced (it) with good, then I am Most-Forgiving, Very-Merciful. 27:11
The miracle of the staff of Sayyidna Musa (علیہ السلام) was mentioned in the verse prior to this, where it was also stated that when the staff turned into serpent, Sayyidna Musa (علیہ السلام) himself started running out of fear. The other miracle of illuminative hand of Sayyidna Musa (علیہ السلام) is related in the verse next to above referred verse. Then why this exception is mentioned in between two verses relating to miracles, and whether this exception is snapped from the subject (munqati`) or is it adjoining (muttasil)? The commentators have different view points on this subject. Some have declared it as snapped from the subject. In that case the verse will read as that in the previous verse it was stated that messengers do not get frightened, then it was also mentioned, by the way, as to who are the ones who should get frightened. They are those who have committed any sin, but later repented and sought Allah's pardon and performed good deeds. Although Allah Ta’ ala would pardon their sins, but even then there would be possibility of traces of sins being left over. It is for this reason that they always remain fearful of Allah. But If the exception is regarded adjoining with the subject, then the meaning of the verse would be that Allah's messengers do not get frightened except those who have committed some trifle or minor mistake and have repented on that. In that situation such trifle sins are forgiven. But the actual position is that even if there were some minor slips by the messengers, they were not regarded as sins - neither small nor big. Although they looked like sins but factually they were errors of ijtihad. According to this interpretation, this exception is an allusion toward the incident of the Egyptian who was killed by Sayyidna Musa (علیہ السلام) by error of judgment. Although this error was pardoned by Allah Ta’ ala, yet its effect remained with Musa I leaving some fear of the incident. Had this incident not have occurred, there would not have been any fear of the sort.
Ma chi ha fatto torto a se stesso, commettendo peccato, ma poi si è pentito di ciò, io sono Perdonatore nei Suoi confronti, Misericordioso con lui.
Si quien haya obrado con injusticia, o quienquiera que se equivoque cometiendo un pecado, luego se arrepiente, lo perdono, soy Misericordioso con él.
Akan tetapi, barangsiapa yang berlaku zalim terhadap dirinya sendiri dengan melakukan dosa, kemudian ia bertobat setelah itu maka sungguh Aku Maha Pengampun atas dosa-dosanya, lagi Maha Penyayang terhadapnya.
Potom je Sveznajući Allah izvijestio poslanika Musaa, alejhis-selam, da Njegova milost sve obuhvata i da On mnogo prašta, pa će oprostiti onima koji počine grijeh te se pokaju i zlo dobrim zamijene.
Celui qui se montre injuste envers lui-même en commettant un péché puis se repent, Je lui pardonne et lui fais miséricorde.
subalit ang sinumang lumabag sa katarungan sa sarili nila sa pamamagitan ng paggawa ng pagkakasala, pagkatapos nagbalik-loob matapos niyon. Tunay na Ako ay Mapagpatawad para sa kanya, Maawain sa kanya.
However, whoever wrongs himself by committing a sin, then repents after that, I am Forgiving to him, Merciful to him.
Nhưng đối với ai bất công với chính bản thân mình khi làm tội lỗi rồi hối hận cho hành động đó thì chắc chắn sẽ được TA tha thứ, khoan dung.
Ancak, kim günah işleyerek kendi nefsine zulmeder, sonra da tövbe eder ise; muhakkak ki ben ona karşı çok bağışlayıcıyım, çok merhamet ediciyim.
Ngươi hãy đút bày tay mình vào cổ áo, sau khi rút ra Ngươi sẽ thấy nó trắng như tuyết không phải do bệnh, đó là một trong chín Dấu Lạ khẳng định sứ mạng của Ngươi là thật - cùng với bàn tay trắng toát, có cây gậy, hạn hán, mất mùa, lũ lụt, cào cào, rận, ếch nhái và máu - để gặp Fir'awn và đồng bọn của hắn. Quả thật chúng là đám người bất tuân Allah và phủ nhận Ngài.
Zatim mu je naredio da uvuče ruku u svoja njedra, pod pazuho, te da će se ruka, poput snijega bijela, pojaviti, a bez bolesti ikakve – to spada, rekao mu je Allah, u devet bjelodanih znamenja, kojima je On osnažio Musaa i dao mu ih kao dokaz protiv faraona i njegova, nadasve otuđena od Allaha i preko svake mjere poročna, nevjerničkog naroda. Devet bjelodanih znamenja jesu sljedeća: ruka, štap, sušne godine, manjak plodova, poplave, skakavci, krpelji, žabe i krv.
Gömleğinin yakasından boyun tarafından elini koynuna sok ve çıkardığında alaca (abraş) hastalığı olmadan kar gibi bembeyaz çıksın. Bu sana verilen ve senin doğruluğunu ispat eden dokuz mucizeden birisidir. -Elinin bembeyaz çıkması mucizesi ile birlikte sana verilen dokuz mucize başlıca şöyledir: Âsa, başlarına gelen felaketler, tufan, çekirge, buğday güvesi, kurbağa ve kan- Bunlar Firavun ve kavminin başına gelmiş olaylardır. Çünkü onlar Allah'a küfredip O'na itaatten çıkmış bir topluluktur.
And put your hand in the opening of your shirt; it will come out after entering it white like snow without being due to leprosy, as part of nine signs which testify to your truthfulness. Along with the hand, they are: the staff, famine, loss of fruits, floods, locusts, lice, frogs, and blood, towards Pharaoh and his people. They were a people left the obedience of Allah by disbelieving in him.
Pon tu mano dentro del cuello de tu túnica, saldrá blanca como la nieve no debido a la lepra, como parte de los nueve signos que dan testimonio de tu veracidad al dirigirte al Faraón y su gente. Ellos fueron personas que dejaron la obediencia de Al-lah al no creer en Él. Junto con la mano, están: la vara, el hambre, la pérdida de frutas, las inundaciones, la langosta, los piojos, las ranas y la sangre.
Ipasok mo ang kamay mo sa bukasan ng kamisa mo na nalalapit sa leeg mo, lalabas ito, matapos ng pagpapasok mo nito, na maputi na tulad ng yelo, na walang sakit. Napaloob sa siyam na tanda na sasaksi sa katapatan mo, ang mga ito, kasama ang kamay, ay ang tungkod, ang mga taon, ang pagkakulang ng mga bunga, ang gunaw, ang balang, ang kuto, ang palaka, at ang dugo. [Sasaksi ang mga ito] kay Paraon at sa lipi niya. Tunay na sila noon ay mga taong lumalabas sa pagtalima kay Allah dahil sa kawalang-pananampalataya sa Kanya."
E infila la tua mano nell'apertura della camicia, vicino al collo, ed uscirà, dopo averla infilata, bianca come il ghiaccio e priva di lebbra; questo fa parte dei nove segni che provano la tua veridicità, i quali sono, oltre la mano, il bastone, gli anni, la mancanza di frutti, il diluvio, le cavallette, i pidocchi, le rane e il sangue, per il Faraone e il suo popolo: in verità è un popolo che si è allontanato dall'obbedienza dovuta ad Allāh con la sua miscredenza.
Masukkanlah juga tanganmu ke bajumu di bawah leher, niscaya ketika keluar ia akan menjadi putih seperti salju, bukan putih pucat karena penyakit. Mukjizat ini termasuk dalam sembilan mukjizat yang membuktikan kebenaranmu di hadapan Firaun dan kaumnya; mukjizat-mukjizat tersebut selain tangan ini ialah tongkat, tahun-tahun yang kering, kekurangan buah-buahan, angin topan, belalang, kutu, katak, dan darah. Sesungguhnya mereka adalah kaum yang menyimpang dari ketaatan kepada Allah dengan berbuat kekafiran terhadap-Nya."
Introduis ta main dans l’ouverture de ta tunique près de ton cou et tu la ressortiras aussi blanche que la neige sans que tu ne sois atteint de lèpre. Ce sont là deux des neuf signes de ta véracité adressés à Pharaon et à son peuple: la main blanche, le bâton, les années de disette, la pénurie de récoltes, le déluge, l’invasion de sauterelle, l’invasion de poux, l’invasion de grenouilles et le sang.
E quando giunsero loro questi evidenti segni, con i quali sostenemmo Mūsā, essi dissero: "Questi segni che ha portato Mūsā sono evidente magia".
So when these clear and apparent signs of Mine with which I aided Moses came to them, they said: “These signs which Moses has brought are clear magic”.
Entonces, cuando estos claros signos Míos con los que ayudé a Moisés u vinieron a ellos, dijeron: “Estas señales que Moisés ha traído son clara hechicería”.
Tatkala mukjizat-mukjizat Kami itu sampai kepada mereka dalam keadaan jelas nan nyata, mereka berkata, "Apa yang dibawa oleh Musa berupa mukjizat-mukjizat ini hanyalah sihir yang nyata."
Ngunit noong dumating sa kanila nang maliwanag na nakalantad ang mga tanda Naming ito na nag-alalay Kami sa pamamagitan ng mga ito kay Moises, nagsabi sila: "Ang inihatid na ito ni Moises na mga tanda ay isang panggagaway na malinaw."
Nitekim Musa'yı desteklediğimiz mucizelerimiz apaçık görünür bir şekilde gözlerinin önüne gelince şöyle dediler: "Musa'nın getirmiş olduğu bu mucizeler, apaçık bir sihirdir."
A pošto Musa, alejhis-selam, donese faraonu i njegovu narodu ova očita nadnaravna djela, bjelodana i jasna, oni rekoše: “Ovo što je donio Musa jest prava magija, u to nema sumnje nikakve!”
Lorsque leur parvinrent clairement ces signes par lesquels Nous avons soutenu Moïse, ils dirent: Ce qu’accomplit Moïse est assurément de la magie.
Khi các dấu hiệu của TA đến với chúng. Musa đã trình bày rõ ràng các dấu hiệu cho chúng nhìn thấy tận mặt thì chúng bảo: Những gì Musa đã mang đến rõ ràng là ma thuật.
Oni, međutim, porekoše nadnaravna djela koja im Musa, alejhis-selam, donese, ali su ih u sebi istinitim držali. Povod takvom njihovom ponašanju bili su činjenje nepravde i oholost kad je riječ o prihvatanju istine. Pa ti, Poslaniče, vidi kakva ih kob zadesi zbog toga što su bili nevjernici grešnici – Allah ih je sve uništio!
Bu apaçık mucizeleri inkâr edip, kabul etmediler. Hâlbuki gönülleri bu delillerin/mucizelerin hak ve Allah'tan olduğuna kanaat getirmişti. Zulüm ve hakka karşı kibirleri yüzünden onları inkâr ettiler. -Ey Resul!- Küfürleri ve günahları sebebi ile bozguncuların yeryüzündeki sonlarına bir bak. Biz onların hepsini helak ederek, yok ettik.
Tumanggi silang sumampalataya sa mga tandang malilinaw na ito at hindi kumilala sa mga ito – samantalang tumiyak ang mga sarili nila na ang mga ito ay mula sa ganang kay Allāh – dahilan sa paglabag nila sa katarungan at pagmamalaki nila sa [pagtanggi sa] katotohanan. Kaya magnilay-nilay ka, o Sugo, kung papaano naging ang kinahinatnan ng mga tagagulo sa lupa dahil sa kawalang-pananampalataya nila at mga pagsuway nila sapagkat ipinahamak Namin sila at winasak Namin sila sa kabuuan nila.
Moses had gone to the mountain to obtain a burning brand. But after reaching it, he came to know that he had been called there to have prophethood bestowed upon him. When Almighty God blesses any subject of His with a special gift, He gives it suddenly and unexpectedly, so that the recipient may attribute it directly to God and develop in himself the most profound feelings of gratitude towards Him. On the one hand, the community of Moses (the Children of Israel), though a believing community, had degenerated. On the other, Moses had to proclaim the message of God to a tyrant king like Pharaoh. Therefore, Almighty God blessed him with the miracle of the stick at the very beginning of his mission. This stick was an enduring divine power for Moses, by means of which nine miracles were performed to awe the Pharaoh, apart from the miracles which were meant for the Children of Israel. The miracles of Moses finally established his truthfulness. In spite of this, Pharaoh and his companions did not accept him. The reasons for this were their proneness to transgression, their false pride, and their unwillingness to curtail their freedom. Moreover, they knew that accepting Moses’s preaching would amount to negating their own greatness. And who accepts Truth at the expense of his own greatness?
Mereka pun mengingkari adanya mukjizat-mukjizat yang nyata ini dan sama sekali tidak mengakuinya, padahal hati mereka meyakini kebenarannya dari sisi Allah; hal ini dikarenakan kezaliman dan kesombongan mereka terhadap kebenaran. Maka perhatikanlah -wahai Rasul- bagaimana kesudahan orang-orang yang berbuat kebinasaan di muka bumi ini dengan berbagai kekafiran dan maksiat mereka, sungguh Kami telah binasakan dan hancurkan mereka seluruhnya.
E rinnegarono questi evidenti segni e non li accettarono, ma nel loro intimo erano certi che provenissero da Allāh, a causa della loro ingiusta e superbia nei confronti della verità. Rifletti – o Messaggero – su quale fu il destino dei malfattori in terra, a causa della loro miscredenza e dei loro peccati: li distruggemmo e li sterminammo tutti.
They disbelieved in these miracles and did not accept them, despite being convinced they are from Allah, due to their wrongdoing and their arrogance from the truth. So contemplate, O Messenger, how was the outcome of those who cause corruption on earth, due to their disbelief and disobedience; I destroyed them and eradicated all of them.
No creyeron en estos milagros y no los aceptaron debido a su maldad y su arrogancia, a pesar de estar convencidos de que provienen de Al-lah. Así que contempla, Mensajero, cómo fue el resultado de aquellos que causan corrupción en la tierra, debido a su incredulidad y desobediencia; los destruí.
Ils mécrurent en ces signes manifestes et les rejetèrent bien qu’ils fussent convaincus qu’ils provenaient d’Allah. Leur attitude s’explique par leur injustice et leur arrogance face à la vérité. Vois, ô Messager, quel fut le dénouement que connurent ceux qui ont corrompu la Terre par leur mécréance et leurs actes de désobéissance: Nous les avons tous anéantis et détruits.
Và chúng ngoan cố bác bỏ hết những Dấu Lạ đó, tỏ ra chống đối trong khi trong thâm tâm chúng đã nhận biết đó là của Allah. Chúng ngoảnh mặt với Chân Lý chỉ vì sự sai quấy và ngạo mạn. Ngươi hãy nghĩ xem - hỡi Thiên Sứ - hậu quả mà đám người hư đốn đó nhận được trong cuộc sống này do hành động vô đức tin và bất tuân không gì ngoài việc chúng bị TA tiêu diệt toàn bộ.
TA đã ban cho Dawood (David) và con trai Y, Sulaiman (Salamon) kiến thức, và dạy Sulaiman ngôn ngữ loài chim. Hai cha con Dawood và Sulaiman tạ ơn Allah, nói: “Alhamdulillah, Đấng Toàn Năng và Hiển Vinh, Đấng đã ban cho hai cha con bề tôi kiến thức và lời tiên tri hơn nhiều người trong số bầy tôi có đức tin của Ngài.”
Nous avons donné à David et à son fils Salomon des connaissances, parmi lesquelles la faculté de parler aux oiseaux. David et Salomon exprimèrent leur gratitude à Allah en ces termes: Louange à Allah pour nous avoir favorisés parmi Ses serviteurs croyants par la Prophétie et l’assujettissement des djinns et des démons.
"Dan sesungguhnya Kami telah memberi ilmu kepada Dawud dan Sulaiman; dan keduanya mengucapkan, 'Segala puji bagi Allah yang melebihkan kami dari kebanyakan hamba-hambaNya yang beriman.' Dan Sulaiman telah mewarisi Dawud, dan dia berkata, 'Hai Manusia, kami telah diberi pengertian tentang suara burung dan kami diberi segala sesuatu. Sesungguhnya (semua) ini benar-benar suatu karunia yang nyata.' Dan dihimpunkan untuk Sulai-man tentaranya dari jin, manusia dan burung lalu mereka itu diatur dengan tertib (dalam barisan). Hingga apabila mereka sampai di lembah semut, berkatalah seekor semut, 'Hai semut-semut, ma-suklah ke dalam sarang-sarangmu, agar kamu tidak diinjak oleh Sulaiman dan tentaranya, sedangkan mereka tidak menyadari,' maka dia tersenyum dengan tertawa karena (mendengar) perkataan semut itu. Dan dia berdoa, 'Ya Tuhanku, berilah aku ilham untuk tetap mensyukuri nikmatMu yang telah Engkau anugerahkan ke-padaku dan kepada dua orang ibu bapakku dan untuk mengerjakan amal shalih yang Engkau ridhai; dan masukkanlah aku dengan rahmatMu ke dalam golongan hamba-hambaMu yang shalih.' Dan dia memeriksa burung-burung lalu berkata, 'Mengapa aku tidak melihat hud-hud, apakah dia termasuk yang tidak hadir. Sungguh aku benar-benar akan mengazabnya dengan azab yang keras, atau benar-benar aku menyembelihnya kecuali jika benar-benar dia datang kepadaku dengan alasan yang terang.' Maka tidak lama kemudian (datanglah hud-hud), lalu ia berkata, 'Aku telah menge-tahui sesuatu yang kamu belum mengetahuinya; dan aku membawa kepadamu dari negeri Saba suatu berita penting yang diyakini, sesungguhnya aku menjumpai seorang wanita yang memerintah mereka, dan dia dianugerahi segala sesuatu serta mempunyai sing-gasana yang besar. Aku mendapatinya dan kaumnya menyembah matahari, selain Allah; dan setan telah menjadikan mereka me-mandang indah perbuatan-perbuatan mereka lalu menghalangi mereka dari jalan (Allah), sehingga mereka tidak mendapat pe-tunjuk, agar mereka tidak menyembah Allah Yang mengeluarkan sesuatu yang terpendam di langit dan bumi, dan Yang mengetahui sesuatu yang kamu sembunyikan dan sesuatu yang kamu nyata-kan. Allah, tiada tuhan (yang berhak disembah) kecuali Dia, Tuhan Yang mempunyai Arasy yang besar.' Berkatalah Sulaiman, 'Akan kami lihat, apa kamu benar, ataukah kamu termasuk orang-orang yang berdusta. Pergilah dengan (membawa) suratku ini, lalu jatuh-kanlah kepada mereka, kemudian berpalinglah dari mereka, lalu perhatikanlah apa yang mereka bicarakan.' Berkata ia (Balqis), 'Hai pembesar-pembesar, sesungguhnya telah dijatuhkan kepadaku sebuah surat yang mulia. Sesungguhnya surat itu, dari Sulaiman dan sesungguhnya (isi)nya, 'Dengan menyebut nama Allah Yang Maha Pemurah lagi Maha Penyayang. Bahwa janganlah kamu sekalian berlaku sombong terhadapku, dan datanglah kepadaku sebagai orang-orang berserah diri.' Berkata dia (Balqis), 'Hai para pembesar, berilah aku pertimbangan dalam urusanku (ini), aku ti-dak pernah memutuskan sesuatu persoalan sehingga kalian berada dalam majelis(ku).' Mereka menjawab, 'Kita adalah orang-orang yang memiliki kekuatan dan (juga) memiliki keberanian yang sangat (dalam peperangan), dan keputusan berada di tanganmu; maka pertimbangkanlah apa yang akan kamu perintahkan.' Dia berkata, 'Sesungguhnya raja-raja apabila memasuki suatu negeri, niscaya mereka membinasakannya, dan menjadikan penduduknya yang mulia jadi hina; dan demikian pulalah yang akan mereka perbuat. Dan sesungguhnya aku akan mengirim utusan kepada mereka dengan (membawa) hadiah, dan (aku akan) menunggu apa yang akan dibawa kembali oleh utusan-utusan itu.' Maka tatkala utusan itu sampai kepada Sulaiman, Sulaiman berkata, 'Apakah (patut) kamu menolong aku dengan harta? Maka sesuatu yang diberikan Allah kepadaku lebih baik daripada sesuatu yang diberi-kanNya kepadamu; tetapi kamu merasa bangga dengan hadiah-mu. Kembalilah kepada mereka, sungguh kami akan mendatangi mereka dengan bala tentara yang mereka tidak kuasa melawannya, dan pasti kami akan mengusir mereka dari negeri itu (Saba) dalam keadaan terhina dan mereka menjadi (tawanan-tawanan) yang hina dina.' Sulaiman berkata, 'Hai pembesar-pembesar, siapakah di antara kamu sekalian yang sanggup membawa singgasananya kepadaku sebelum mereka datang kepadaku sebagai orang-orang yang berserah diri?' Berkatalah 'Ifrit (yang cerdik) dari golongan jin, 'Aku akan datang kepadamu dengan membawa singgasana itu sebelum kamu berdiri dari tempat dudukmu; sesungguhnya aku benar-benar kuat untuk membawanya lagi dapat dipercaya.' Ber-katalah seorang yang mempunyai ilmu dari al-Kitab, 'Aku akan membawa singgasana itu kepadamu sebelum matamu berkedip.' Maka tatkala Sulaiman melihat singgasana itu terletak di hada-pannya, dia pun berkata, 'Ini termasuk karunia Tuhanku untuk mengujiku apakah aku bersyukur atau mengingkari (akan nikmat-Nya). Dan barangsiapa yang bersyukur maka sesungguhnya dia bersyukur untuk (kebaikan) dirinya sendiri dan barangsiapa yang ingkar, maka sesungguhnya Tuhanku Mahakaya lagi Mahamulia.' Dia berkata, 'Rubahlah baginya singgasananya; maka kita akan melihat apakah dia mengenal ataukah dia termasuk orang-orang yang tidak mengenal(nya).' Dan ketika Balqis datang, ditanya-kanlah kepadanya, 'Serupa inikah singgasanamu?' Dia menjawab, 'Seakan-akan singgasana ini singgasanaku, kami telah diberi pe-ngetahuan sebelumnya dan kami adalah orang-orang yang berserah diri.' Dan sesuatu yang disembahnya selama ini selain Allah, men-cegahnya (untuk melahirkan keislamannya), karena sesungguhnya dia dahulunya termasuk orang-orang yang kafir. Dikatakan ke-padanya, 'Masuklah ke dalam istana.' Maka tatkala dia melihat lantai istana itu, dikiranya kolam air yang besar, dan disingkap-kannya kedua betisnya. Berkatalah Sulaiman, 'Sesungguhnya ia adalah istana licin terbuat dari kaca.' Berkatalah Balqis, 'Ya Tuhanku, sesungguhnya aku telah berbuat lalim terhadap diriku, dan aku berserah diri bersama Sulaiman kepada Allah, Tuhan semesta alam'." (An-Naml: 15-44).
(15) Allah mengingatkan di dalam al-Qur`an ini dan memuji karuniaNya kepada Dawud dan putranya, Sulaiman yaitu berupa ilmu pengetahuan yang luas lagi banyak, dengan bukti (ungkapan) nakirah (kata indefinite), sebagaimana Allah سبحانه وتعالى berfirman,
﴾ وَدَاوُۥدَ وَسُلَيۡمَٰنَ إِذۡ يَحۡكُمَانِ فِي ٱلۡحَرۡثِ إِذۡ نَفَشَتۡ فِيهِ غَنَمُ ٱلۡقَوۡمِ وَكُنَّا لِحُكۡمِهِمۡ شَٰهِدِينَ 78 فَفَهَّمۡنَٰهَا سُلَيۡمَٰنَۚ وَكُلًّا ءَاتَيۡنَا حُكۡمٗا وَعِلۡمٗاۚ ﴿
"Dan (ingatlah kisah) Dawud dan Sulaiman, di waktu keduanya memberikan keputusan mengenai tanaman, karena tanaman itu dirusak oleh kambing-kambing kepunyaan kaumnya. Dan Kami menyaksikan keputusan yang diberikan oleh mereka itu, maka Kami telah memberikan pengertian kepada Sulaiman tentang hukum (yang lebih tepat), dan kepada masing-masing mereka telah Kami berikan hikmah dan ilmu." (Al-Anbiya`: 78-79).
Dan keduanya pun berkata seraya bersyukur kepada Tuhan-nya atas karuniaNya yang sangat besar, yaitu atas pengajaran untuk keduanya, ﴾ ٱلۡحَمۡدُ لِلَّهِ ٱلَّذِي فَضَّلَنَا عَلَىٰ كَثِيرٖ مِّنۡ عِبَادِهِ ٱلۡمُؤۡمِنِينَ ﴿ "Segala puji bagi Allah yang melebihkan kami dari kebanyakan hamba-hambaNya yang beriman.' Maka keduanya memuji Allah karena telah menjadikan keduanya termasuk orang-orang yang beriman, manusia yang mendapat kebahagiaan, dan mereka adalah orang-orang yang spesial. Sudah tidak sak lagi bahwa orang-orang yang beriman itu ada empat derajat, yaitu orang-orang shalih, lalu di atasnya adalah para syuhada`, dan di atasnya lagi adalah para shiddiqin dan yang paling atas adalah para nabi. Dawud dan Sulaiman adalah termasuk dalam kategori elitnya para rasul, sekalipun mereka masih berada di bawah derajat (tingkatan) ulul 'azmi yang berjumlah lima rasul. Akan tetapi mereka tetap termasuk golongan para rasul yang paling utama lagi mulia; yaitu mereka yang dipuji oleh Allah di dalam al-Qur`an dengan pujian yang sangat besar. Maka dari itu mereka memuji Allah atas kedudukan yang mereka capai ini. Ini adalah tanda kebahagiaan seorang hamba, yaitu dia bersyukur kepada Allah atas berbagai nikmatNya yang bersifat religi dan duniawi, dan kalau dia melihat (merasakan) bahwa seluruh nikmat adalah berasal dari Rabbnya, maka dia tidak akan berbangga diri karenanya dan tidak menjadi sombong dengannya, bahkan dia melihat bahwa kenikmatan-kenikmatan tersebut sangat berhak untuk disyukuri sebanyak-banyaknya.
(16) Setelah Allah memuji keduanya secara bersamaan, maka Dia menyebut Sulaiman secara khusus karena keistimewaan yang diberikan kepadanya. Sebab Allah telah menganugerahkan kepadanya suatu kerajaan yang sangat besar hingga memiliki kelebihan-kelebihan yang tidak dimiliki ayahnya عليهما السلام. Maka Dia berfirman, ﴾ وَوَرِثَ سُلَيۡمَٰنُ دَاوُۥدَۖ ﴿ "Sulaiman telah mewarisi Dawud." Mak-sudnya, Sulaiman telah mewarisi ilmu dan kenabian ayahnya, dan ilmu ayahnya telah tergabung dalam ilmunya. Bisa jadi Sulaiman telah mempelajari ilmu yang dimiliki ayahnya dan ditambah dengan ilmunya sendiri yang sudah ada pada waktu ayahnya masih ada, sebagaimana telah disebutkan dahulu Firman Allah,
﴾ فَفَهَّمۡنَٰهَا سُلَيۡمَٰنَۚ ﴿
"Maka Kami telah memberikan pengertian kepada Sulaiman tentang hukum (yang lebih tepat)." (Al-Anbiya`: 79).
﴾ وَقَالَ ﴿ "Dan ia berkata," sebagai rasa syukurnya kepada Allah dan mengingat karunia dan nikmatNya, ﴾ يَٰٓأَيُّهَا ٱلنَّاسُ عُلِّمۡنَا مَنطِقَ ٱلطَّيۡرِ ﴿ "Hai Manusia, kami telah diberi pengertian tentang suara burung." Nabi Sulaiman عليه السلام mengerti dan memahami apa yang dikatakan dan dibicarakan oleh burung-burung, sebagaimana dia telah berdialog dengan burung hud-hud, dan hud-hud pun menjawabnya, dan sebagaimana dia paham perkataan ratu semut kepada para pasu-kannya, sebagaimana akan dijelaskan nanti. Derajat ini tidak pernah dimiliki oleh siapa pun selain nabi Sulaiman عليه السلام, ﴾ وَأُوتِينَا مِن كُلِّ شَيۡءٍۖ ﴿ "dan kami diberi segala sesuatu." Maksudnya, kami telah dikaruniai Allah berbagai nikmat dan berbagai fasilitas kerajaan dan kekuasa-an yang belum pernah Dia berikan kepada seorang pun dari anak cucu Adam ini. Oleh karena itu, ia berdoa kepada Rabbnya,
﴾ رَبِّ ٱغۡفِرۡ لِي وَهَبۡ لِي مُلۡكٗا لَّا يَنۢبَغِي لِأَحَدٖ مِّنۢ بَعۡدِيٓۖ ﴿
"Ya Rabbku, ampunilah aku dan anugerahkanlah kepadaku kerajaan yang tidak dimiliki oleh seorang jua pun sesudahku." (Shad: 35).
Lalu Allah سبحانه وتعالى menundukkan seluruh setan (jin) kepadanya, yang mana mereka dapat mengerjakan untuknya pekerjaan apa saja yang dikehendakinya, yang tidak sanggup dilakukan oleh selain mereka. Dan Allah menundukkan angin bagi Sulaiman, yang perjalanannya di waktu pagi sama dengan perjalanan sebulan dan perjalanannya di waktu sore sama dengan perjalanan sebulan. ﴾ إِنَّ هَٰذَا ﴿ "Sesungguhnya (semua) ini," yang diberikan Allah kepada kami ini, diutamakan dan diistimewakannya kepada kami, ﴾ لَهُوَ ٱلۡفَضۡلُ ٱلۡمُبِينُ ﴿ "benar-benar suatu karunia yang nyata," jelas lagi gamblang. Maka dia mengakui dengan sesempurna pengakuan tentang kenikmatan Allah تعالى.
(17) ﴾ وَحُشِرَ لِسُلَيۡمَٰنَ جُنُودُهُۥ مِنَ ٱلۡجِنِّ وَٱلۡإِنسِ وَٱلطَّيۡرِ فَهُمۡ يُوزَعُونَ ﴿ "Dan dihimpun-kan untuk Sulaiman tentaranya dari jin, manusia, dan burung lalu mereka itu diatur dengan tertib." Maksudnya, bala tentaranya yang berjum-lah sangat besar dan bermacam-macam dari bangsa manusia, jin, setan dan burung-burung dikumpulkan. ﴾ فَهُمۡ يُوزَعُونَ ﴿ "Lalu mereka itu diatur dengan tertib," mereka diatur dan dirapikan serapi-rapinya dari yang awal hingga yang terakhir, dan mereka ditertibkan de-ngan sangat rapi dalam perjalanan, dalam waktu singgah dan dalam waktu ada di tempat tinggal serta waktu bepergian. Sulaiman sudah siap untuk itu dan telah mempersiapkan segalanya. Semua tentara tersebut tunduk kepada perintahnya, tidak mampu mendurhakai atau membangkang terhadapnya, sebagaimana dijelaskan oleh Allah سبحانه وتعالى,
﴾ هَٰذَا عَطَآؤُنَا فَٱمۡنُنۡ أَوۡ أَمۡسِكۡ بِغَيۡرِ حِسَابٖ 39 ﴿
"Inilah anugerah Kami; maka berikanlah (kepada orang lain) atau tahanlah (untuk dirimu sendiri) dengan tiada pertanggungan jawab." (Shad: 39).
(18) Maka berangkatlah pasukan tentara yang sangat besar tersebut di dalam salah satu perjalanannya, ﴾ حَتَّىٰٓ إِذَآ أَتَوۡاْ عَلَىٰ وَادِ ٱلنَّمۡلِ قَالَتۡ نَمۡلَةٞ ﴿ "hingga apabila mereka sampai di lembah semut berkatalah seekor semut," maksudnya, ia mengingatkan kawan-kawan dan keluarga besarnya, ﴾ يَٰٓأَيُّهَا ٱلنَّمۡلُ ٱدۡخُلُواْ مَسَٰكِنَكُمۡ لَا يَحۡطِمَنَّكُمۡ سُلَيۡمَٰنُ وَجُنُودُهُۥ وَهُمۡ لَا يَشۡعُرُونَ ﴿ "Hai semut-semut, masuklah ke dalam sarang-sarangmu, agar kamu tidak di-injak oleh Sulaiman dan tentaranya, sedangkan mereka tidak menyadari." Semut itu memberi nasihat dan memperdengarkan (ucapannya) kepada semut-semut lainnya, baik dengan sendirinya di mana Allah سبحانه وتعالى telah menganugerahkan kepada semut-semut itu kemampuan untuk mendengar yang di luar dari kebiasaan, karena peringatan kepada seluruh semut yang memenuhi lembah dengan suara se-ekor semut merupakan suatu keajaiban luar biasa; atau (kemung-kinan kedua) semut itu memberitahu kepada semut-semut yang ada di sekitarnya lalu berita menyebar dari satu kepada yang lainnya hingga sampai kepada seluruhnya, dan semut itu memerintahkan kepada mereka supaya berhati-hati dan berjalan menuju sarang-sarangnya. Semut itu mengetahui kondisi Sulaiman dan bala ten-taranya serta keagungan kekuasaannya; dan semut itu memberi-tahu seluruh rekan-rekannya bahwasanya bala tentara tersebut, jika menginjak kalian, maka hal itu terjadi bukan karena kesengajaan atau kesadaran mereka.
(19) Setelah Sulaiman عليه السلام mendengar ucapan semut itu dan memahaminya, ﴾ فَتَبَسَّمَ ضَاحِكٗا مِّن قَوۡلِهَا ﴿ "maka dia tersenyum dengan ter-tawa karena (mendengar) perkataan semut itu," karena kagum terhadap kefasihan, nasihat dan indahnya ungkapan semut itu. Ini adalah keadaan para Nabi k, yaitu etika yang sempurna dan kagum pada tempatnya, dan tertawa mereka tidak melebihi kecuali pada senyum, sebagaimana Rasulullah a, kebanyakan tertawanya adalah senyum.[36] Sebab tertawa terbahak-bahak itu menunjukkan kelemahan akal dan kejelekan adab, sedangkan tidak senyum dan tidak kagum terhadap sesuatu yang memang pantas dikagumi menunjukkan pada perangai jahat dan kecongkakan. Para rasul semuanya bersih dari itu semua.
Dan Sulaiman berkata seraya bersyukur kepada Allah yang telah menyampaikannya kepada kedudukan (mulia) ini, ﴾ رَبِّ أَوۡزِعۡنِيٓ ﴿ "Ya Rabbku, berilah aku ilham." Maksudnya, ilhami dan berilah aku bimbingan, ﴾ أَنۡ أَشۡكُرَ نِعۡمَتَكَ ٱلَّتِيٓ أَنۡعَمۡتَ عَلَيَّ وَعَلَىٰ وَٰلِدَيَّ ﴿ "untuk tetap mensyukuri nikmatMu yang telah Engkau anugerahkan kepadaku dan kepada dua orang ibu bapakku," sebab sesungguhnya nikmat kepada kedua ibu dan bapak merupakan nikmat kepada anak. Oleh karena itu, Sulaiman memohon kepada Rabbnya bimbingan (taufiq) untuk bisa mensyukuri nikmat agama dan dunia yang dianugerahkanNya kepadanya dan kepada kedua orang tuanya, ﴾ وَأَنۡ أَعۡمَلَ صَٰلِحٗا تَرۡضَىٰهُ ﴿ "dan untuk mengerjakan amal shalih yang Engkau ridhai." Maksudnya, bimbinglah aku untuk beramal shalih yang Engkau ridhai, karena amal shalih tersebut sejalan dengan perintahMu, dalam keadaan tulus di dalam melakukannya, selamat dari hal-hal yang dapat merusak dan menguranginya, ﴾ وَأَدۡخِلۡنِي بِرَحۡمَتِكَ ﴿ "dan masukkanlah aku dengan rahmatMu" yang di antaranya adalah surga, ﴾ فِي ﴿ "ke dalam," golongan, ﴾ عِبَادِكَ ٱلصَّٰلِحِينَ ﴿ "hamba-hambaMu yang shalih." Sebab rahmat itu diperuntukkan hanya untuk orang-orang yang shalih dengan berbagai derajat dan kedudukan mereka.
Itu semua adalah satu contoh dari kondisi Sulaiman ketika mendengar sapaan dan seruan seekor semut.
(20) Kemudian Allah menyebutkan satu contoh lain dari dialognya kepada burung, seraya berfirman, ﴾ وَتَفَقَّدَ ٱلطَّيۡرَ ﴿ "Dan dia memeriksa burung-burung.' Ini menunjukkan pada kebulatan tekad dan ketegasannya serta betapa baiknya dia dalam mengorgani-sasikan bala tentaranya dan pengendaliannya terhadap semua per-masalahan yang kecil dan yang besar, sampai-sampai beliau tidak pernah menyepelekan masalah ini, yaitu masalah memeriksa bu-rung dan melihat langsung apakah semuanya ada atau ada sesuatu yang hilang. Inilah makna ayat di atas.
Sungguh sama sekali tidak melakukan apa-apa orang yang mengatakan, "Sesungguhnya (tindakan) Sulaiman memeriksa bu-rung adalah untuk melihat ada di mana posisi burung hud-hud dari Sulaiman, (yang bertugas) untuk menunjukkan kepadanya jauh atau dekatnya air. Mereka juga telah beranggapan bahwa burung hud-hud sedang melihat adanya air di bawah tanah yang sangat rimbun. Sesungguhnya pendapat ini sama sekali tidak ada dalilnya. Bahkan dalil aqli dan lafzhi (nash) menunjukkan ketidak benaran pendapat ini. Dalil aqli menunjukkan bahwa sebenarnya berdasar-kan kebiasaan dan pengalaman serta kenyataan-kenyataan bahwa hewan-hewan tersebut, semuanya tidak mempunyai sedikit pun kemampuan melihat sebagaimana penglihatan yang di luar kebia-saan seperti ini, dan melihat adanya air di bawah tanah yang sangat rimbun. Kalau halnya memang seperti itu, tentu Allah pasti menye-butkannya, sebab ia merupakan mukjizat yang paling besar. Sedang-kan dalil lafzhi (menunjukkan) kalau seandainya yang dimaksud adalah makna tersebut, tentu Allah mengatakan, "Sulaiman men-cari hud-hud untuk melihat air untuknya. Maka tatkala Sulaiman mencarinya, maka dia mengatakan apa yang telah dikatakannya (di atas, dalam ayat. Pent), atau, "dia memeriksa hud-hud" atau "ia mencarinya" atau ungkapan lain yang serupa dengannya.
Dan yang benar adalah bahwa Sulaiman memeriksa seluruh burung untuk mengetahui mana yang hadir dan mana yang absen dan untuk mengetahui kekonsistenan masing-masing pada pos-pos dan tempat-tempat yang telah ditetapkannya. Dan juga, Sulaiman merasa tidak butuh dan tidak memerlukan air secara mendesak sehingga harus memerintahkan burung hud-hud. Sebab di sisinya ada setan-setan dan ifrit-ifrit yang sanggup menggali tanah untuk mencarikan air untuknya sedalam apa pun keberadaan air tersebut, dan Allah pun telah menundukkan angin bagi Sulaiman, yang perjalanannya di waktu pagi sama dengan perjalanan sebulan dan perjalanannya di waktu sore sama dengan perjalanan sebulan. Maka bagaimana mungkin, bersama semua itu (dikatakan bahwa) Sulaiman membutuhkan burung hud-hud?!
Tafsiran-tafsiran yang ada ini dan perkataan-perkataan yang masyhur ini tidaklah dikenal selainnya (jadi hanya ini semata. Ed. T), ia dinukil dari Bani Israil secara lepas, dan penukilnya lupa akan kontradiksinya dengan makna-makna yang shahih dan kesesuaian-nya dengan berbagai pendapat. Kemudian tafsiran-tafsiran tersebut senantiasa dinukil dan dikutip oleh orang yang datang kemudian begitu saja (tanpa diricek) dari orang-orang terdahulu, hingga dia mengira bahwa tafsiran tersebutlah yang benar, sehingga termuat-lah secara bebas perkataan-perkataan yang sangat rancu di dalam kitab-kitab tafsir.
Orang yang pandai nan cermat mengetahui bahwa al-Qur`an mulia yang berbahasa Arab nan jelas ini, yang dengannya Allah berbicara kepada semua manusia, yang berilmu dan yang bodoh dan memerintahkan mereka untuk merenungkan maknanya dan memahaminya sesuai dengan lafazh-lafazh bahasa Arab yang sudah dimaklumi maknanya, yang tidak awam bagi orang-orang Arab asli, dan apabila dia menemukan pendapat-pendapat (tafsiran. Pent) yang dikutip dari selain Rasulullah a, maka dia mengembalikan-nya kepada prinsip ini, lalu jika pendapat itu sejalan dengan prinsip ini, maka dia menerimanya, karena lafazh itu menunjukkan kepada yang demikian. Dan jika pendapat-pendapat itu menyalahinya baik secara lafazh dan makna atau secara lafazh saja, atau secara makna saja maka dia menolaknya dan memastikan kebatilannya, karena ia mempunyai prinsip (landasan) yang sudah maklum yang ber-tentangan dengan pendapat-pendapat tersebut, yaitu makna dan petunjuk kalimat yang sudah baku (diketahui).
Buktinya adalah bahwa pemeriksaan Sulaiaman عليه السلام terhadap burung-burung dan perasaan kehilangan burung hud-hud mem-buktikan kesempurnaan pengaturan dan pengendaliannya pada kerajaan sendirian, dan menunjukkan kesempurnaan kecerdasan-nya, sampai-sampai dia mencari burung sekecil itu. ﴾ فَقَالَ مَا لِيَ لَآ أَرَى ٱلۡهُدۡهُدَ أَمۡ كَانَ مِنَ ٱلۡغَآئِبِينَ ﴿ "Lalu berkata, 'Mengapa aku tidak melihat burung hud-hud, apakah dia termasuk yang tidak hadir'." Maksudnya, apakah ketidakdapatanku melihat burung hud-hud ini karena kurangnya pengetahuanku kepadanya karena ia tersembunyi di antara kum-pulan yang sangat besar ini? Atau ia ada di atas pintunya karena absen (tidak hadir) tanpa seizin ataupun perintah dariku?!
(21) Maka saat itulah Sulaiman marah kepadanya dan mengancamnya seraya mengatakan, ﴾ لَأُعَذِّبَنَّهُۥ عَذَابٗا شَدِيدًا ﴿ "Sungguh aku benar-benar akan mengazabnya dengan keras," tidak untuk mem-bunuhnya. ﴾ أَوۡ لَأَاْذۡبَحَنَّهُۥٓ أَوۡ لَيَأۡتِيَنِّي بِسُلۡطَٰنٖ مُّبِينٖ ﴿ "Atau benar-benar aku akan menyembelihnya kecuali jika benar-benar dia datang kepadaku dengan alasan yang terang." Maksudnya, argumen yang jelas atas ketidak-hadirannya. Ini pun menunjukkan keutuhan sifat wara' (sikap ekstra hati-hati) dan keadilannya. Yaitu bahwa Sulaiman tidak akan ber-sumpah atas dasar hanya sekedar akan menghukumnya dengan siksaan atau dengan membunuhnya, karena hal ini tidak mungkin terjadi kecuali karena suatu dosa, sedangkan keabsenan (ketidak-hadirannya) bisa jadi karena suatu alasan yang jelas. Maka dari itu Sulaiman memberikan pengecualian disebabkan sifat wara' dan kecerdasan yang dimilikinya.
(22) ﴾ فَمَكَثَ غَيۡرَ بَعِيدٖ ﴿ "Maka tidak lama kemudian." Maksudnya, kemudian hud-hud datang. Ini membuktikan betapa segannya para tentara itu kepada Sulaiman dan menunjukkan betapa patuhnya mereka kepada perintahnya, sampai-sampai burung hud-hud yang telah terlambat karena adanya alasan yang sangat jelas tidak mampu untuk terlambat dalam waktu yang cukup lama. ﴾ فَقَالَ ﴿ "Lalu ia berkata" kepada Sulaiman, ﴾ أَحَطتُ بِمَا لَمۡ تُحِطۡ بِهِۦ ﴿ "Aku telah me-ngetahui sesuatu yang kamu belum mengetahuinya." Maksudnya, saya mempunyai suatu ilmu (pengetahuan) yang tidak terjangkau oleh pengetahuanmu yang luas dan ketinggian derajatmu di dalamnya. ﴾ وَجِئۡتُكَ مِن سَبَإِۭ ﴿ "Dan kubawa kepadamu dari negeri Saba`." Yaitu nama satu kabilah yang sangat terkenal di negeri Yaman. ﴾ بِنَبَإٖ يَقِينٍ ﴿ "Suatu berita yang diyakini." Maksudnya, berita yang sangat meyakinkan.
(23) Kemudian ia menjelaskan berita tersebut, seraya ber-kata, ﴾ إِنِّي وَجَدتُّ ٱمۡرَأَةٗ تَمۡلِكُهُمۡ ﴿ "Sesungguhnya aku menjumpai seorang wanita yang memerintah mereka," maksudnya, memerintah suku Saba`, dan dia adalah seorang perempuan. ﴾ وَأُوتِيَتۡ مِن كُلِّ شَيۡءٖ ﴿ "Dan dia dianugerahi segala sesuatu," maksudnya, dia diberi kekuasaan berupa harta benda, perlengkapan senjata, bala tentara, benteng-benteng dan pagar kokoh, dan lain-lainnya, ﴾ وَلَهَا عَرۡشٌ عَظِيمٞ ﴿ "serta mempunyai singgasana yang besar." Maksudnya, kursi kerajaannya yang dijadikannya sebagai tempat duduk adalah singgasana yang sangat besar. Besarnya singgasana membuktikan kebesaran kera-jaan, kekuatan kekuasaan, dan banyaknya anggota-anggota dewan musyawarah.
(24) ﴾ وَجَدتُّهَا وَقَوۡمَهَا يَسۡجُدُونَ لِلشَّمۡسِ مِن دُونِ ٱللَّهِ ﴿ "Aku mendapatinya dan kaumnya menyembah matahari, selain Allah," maksudnya, mereka ada-lah orang-orang musyrik penyembah matahari. ﴾ وَزَيَّنَ لَهُمُ ٱلشَّيۡطَٰنُ أَعۡمَٰلَهُمۡ ﴿ "Dan setan telah menjadikan mereka memandang indah perbuatan-per-buatan mereka," sehingga mereka melihat sesuatu yang mereka anut itulah yang benar, ﴾ فَهُمۡ لَا يَهۡتَدُونَ ﴿ "sehingga mereka tidak dapat petun-juk," karena orang yang sudah berkeyakinan bahwa yang dianutnya itu benar, maka tidak mungkin bisa diharap mendapat petunjuk sehingga keyakinannya berubah.
(25) Kemudian ia berkata, ﴾ أَلَّاۤ ﴿ "Mengapa tidak." Maksud-nya, kenapa tidak ﴾ يَسۡجُدُواْۤ لِلَّهِ ٱلَّذِي يُخۡرِجُ ٱلۡخَبۡءَ فِي ٱلسَّمَٰوَٰتِ وَٱلۡأَرۡضِ ﴿ "mereka me-nyembah Allah Yang mengeluarkan sesuatu yang terpendam di langit dan bumi." Maksudnya, Dia yang mengetahui apa saja yang tersembu-nyi lagi terpendam di penjuru langit dan di segala penjuru bumi, berupa makhluk terkecil, bibit tumbuh-tumbuhan dan rahasia hati, dan yang mengeluarkan sesuatu yang tersimpan di dalam bumi dan langit dengan menurunkan hujan dan menumbuhkan tanaman dan mengeluarkan sesuatu yang tersimpan di dalam bumi (jasad manusia. Pent) saat sangkakala ditiup dan dikeluarkannya orang-orang yang sudah mati dari tanah untuk memberikan pembalasan terhadap amal perbuatan mereka, ﴾ وَيَعۡلَمُ مَا تُخۡفُونَ وَمَا تُعۡلِنُونَ ﴿ "dan Yang mengetahui sesuatu yang kamu sembunyikan dan sesuatu yang kamu nyatakan."
(26) ﴾ ٱللَّهُ لَآ إِلَٰهَ إِلَّا هُوَ ﴿ "Allah, tiada tuhan yang berhak disembah kecuali Dia." Maksudnya, penghambaan, inabah, rasa hina dan rasa cinta tidak pantas dipersembahkan kecuali hanya kepadaNya, sebab sesungguhnya Dia-lah sembahan, karena sifat-sifat yang sempurna yang dimilikiNya dan karena berbagai karunia (nikmatNya) yang mengharuskan akan hal itu. ﴾ رَبُّ ٱلۡعَرۡشِ ٱلۡعَظِيمِ۩ ﴿ "Rabb Yang mempunyai Arasy yang besar," yang merupakan atap bagi seluruh makhluk ciptaanNya, dan yang melebihi luas bumi dan langit. Maka Dzat Yang Maharaja ini sangat besar kekuasaanNya, sangat agung ke-dudukanNya. KepadaNya-lah tempat mengekspresikan rasa hina, tunduk, sujud dan rukuk.
(27-28) Maka selamatlah hud-hud itu setelah ia menyam-paikan berita yang sangat besar itu, dan Sulaiman pun merasa sa-ngat heran, bagaimana berita ini bisa luput dari pengetahuannya, kemudian dia berkata seraya meneguhkan kesempurnaan dan ke-matangan akalnya, ﴾ سَنَنظُرُ أَصَدَقۡتَ أَمۡ كُنتَ مِنَ ٱلۡكَٰذِبِينَ 27 ٱذۡهَب بِّكِتَٰبِي هَٰذَا ﴿ "Akan kami lihat, apa kamu benar, ataukah kamu termasuk orang-orang yang berdusta. Pergilah dengan (membawa) suratku ini," nashnya akan di-sebutkan pada ayat berikutnya, ﴾ فَأَلۡقِهۡ إِلَيۡهِمۡ ثُمَّ تَوَلَّ عَنۡهُمۡ ﴿ "lalu jatuhkanlah kepada mereka, kemudian berpalinglah dari mereka," maksudnya, mun-dur dengan tidak terlalu jauh. ﴾ فَٱنظُرۡ مَاذَا يَرۡجِعُونَ ﴿ "Lalu perhatikanlah apa yang mereka kembalikan," kepadamu, dan apa yang mereka bicara-kan tentang isi surat ini.
(29-31) Maka burung itu pun pergi, lalu menjatuhkan surat tersebut kepada sang ratu. Dan ia (sang ratu) berkata kepada kaumnya, ﴾ إِنِّيٓ أُلۡقِيَ إِلَيَّ كِتَٰبٞ كَرِيمٌ ﴿ "Sesungguhnya telah dijatuhkan kepadaku sebuah surat yang mulia." Maksudnya, surat yang sangat berharga, berasal dari raja yang paling besar di bumi ini. Kemudian dia men-jelaskan isinya, seraya berkata, ﴾ إِنَّهُۥ مِن سُلَيۡمَٰنَ وَإِنَّهُۥ بِسۡمِ ٱللَّهِ ٱلرَّحۡمَٰنِ ٱلرَّحِيمِ 30 أَلَّا تَعۡلُواْ عَلَيَّ وَأۡتُونِي مُسۡلِمِينَ ﴿ "Sesungguhnya surat itu dari Sulaiman, dan sesung-guhnya (isi)nya, 'Dengan menyebut nama Allah Yang Maha Pemurah lagi Maha Penyayang, bahwa janganlah kamu sekalian berlaku sombong terhadapku dan datanglah kepadaku sebagai orang-orang yang berserah diri'." Maksudnya, jangan sampai kalian berada di atasku, akan tetapi tunduklah kalian di bawah kekuasaanku, dan patuhilah perintah-perintahku serta datanglah kalian kepadaku dengan ber-serah diri.
Ini kalimat yang sangat ringkas disertai penjelasan yang sem-purna, karena ia mencakup larangannya dari tindakan sombong dan menetapi keadaan sesat mereka selama ini, tunduk kepada perintahnya, bergabung di bawah (panji) ketaatan kepadanya, dan datang menghadapnya serta mengajak mereka kepada Islam. Di dalamnya terkandung kesunnahan memulai tulis menulis dengan ungkapan basmalah secara sempurna, dan mendahulukan nama di awal judul tulisan.
(32-33) Di antara hal yang menunjukkan ketegasan dan kematangan akal si ratu itu adalah dia segera mengumpulkan para tokoh kerajaannya dan para pembesar negaranya, lalu berkata, ﴾ يَٰٓأَيُّهَا ٱلۡمَلَؤُاْ أَفۡتُونِي فِيٓ أَمۡرِي ﴿ "Hai para pembesar, berilah aku pertimbangan dalam urusanku (ini)." Maksudnya, sampaikan kepadaku apa yang akan kita jawabkan kepadanya?! Apakah kita masuk saja pada kekuasa-annya, kita tunduk, atau apa yang harus kita lakukan?! ﴾ مَا كُنتُ قَاطِعَةً أَمۡرًا حَتَّىٰ تَشۡهَدُونِ ﴿ "Aku tidak pernah memutuskan sesuatu persoalan sehingga kalian hadir dalam majelisku." Maksudnya, aku sekali-kali tidak bersikap diktator dalam suatu perkara tanpa melibatkan pendapat dan musyawarah kalian. ﴾ قَالُواْ نَحۡنُ أُوْلُواْ قُوَّةٖ وَأُوْلُواْ بَأۡسٖ شَدِيدٖ ﴿ "Mereka menjawab, 'Kita adalah orang-orang yang memiliki kekuatan dan (juga) memiliki keberanian yang sangat'," maksudnya, kalau engkau menolak perka-taannya dan engkau tidak mau tunduk kepadanya, maka sesung-guhnya kami adalah orang-orang yang kuat dalam peperangan. Nampaknya mereka lebih condong kepada pendapat yang terakhir ini yang kalau saja terjadi, maka ia akan menjadi kebinasaan me-reka. Akan tetapi mereka juga tidak begitu mantap padanya, maka mereka mengatakan, ﴾ وَٱلۡأَمۡرُ إِلَيۡكِ ﴿ "Dan keputusan berada di tanganmu," maksudnya, keputusannya adalah keputusanmu. Hal ini disebab-kan mereka tahu kecerdasan akalnya, ketegasannya dan ketulusan-nya kepada mereka. ﴾ فَٱنظُرِي ﴿ "Maka pertimbangkanlah," dengan per-timbangan akal pikiran, ﴾ مَاذَا تَأۡمُرِينَ ﴿ "apa yang akan kamu perintahkan."
(34-35) Kemudian sang ratu berkata kepada mereka untuk meyakinkan mereka tentang pendapat mereka, sambil menjelaskan buruknya akibat peperangan, ﴾ إِنَّ ٱلۡمُلُوكَ إِذَا دَخَلُواْ قَرۡيَةً أَفۡسَدُوهَا ﴿ "Sesungguh-nya raja-raja apabila memasuki suatu negeri, niscaya mereka membinasa-kannya," dalam bentuk pembunuhan, penawanan, perampasan harta benda dan pengrusakan bangunan-bangunannya, ﴾ وَجَعَلُوٓاْ أَعِزَّةَ أَهۡلِهَآ أَذِلَّةٗۚ ﴿ "dan menjadikan penduduknya yang mulia jadi hina," mak-sudnya, mereka menjadikan para pemimpin kaum bangsawannya termasuk orang-orang yang hina. Maksudnya, ini adalah pendapat yang kurang tepat. Dan juga, aku tidak akan patuh kepadanya se-belum melakukan pengujian dan mengutus orang yang menyingkap tentang segala kondisinya dan mempertimbangkannya, barulah saat itu permasalahan kita akan menjadi jelas. Lalu dia berkata, ﴾ وَإِنِّي مُرۡسِلَةٌ إِلَيۡهِم بِهَدِيَّةٖ فَنَاظِرَةُۢ بِمَ يَرۡجِعُ ٱلۡمُرۡسَلُونَ ﴿ "Sesungguhnya aku akan mengirim utusan kepada mereka dengan (membawa) hadiah, dan (aku akan) me-nunggu apa yang akan dibawa kembali oleh utusan-utusan itu" darinya. Apakah dia tetap pada pendirian dan pendapatnya? Ataukah dia akan terpedaya dengan hadiah, dan hadiah itu mampu merubah pikirannya? Dan bagaimana pula keadaan bala tentaranya?!
(36) Kemudian dia pun mengirim hadiah bersama para utusan yang dipilih dari kalangan orang-orang yang cerdik dan mempunyai kepandaian di antara para pengikutnya. ﴾ فَلَمَّا جَآءَ سُلَيۡمَٰنَ ﴿ "Maka tatkala utusan itu sampai kepada Sulaiman." Maksudnya, para utusan telah sampai kepada Sulaiman dengan membawa hadiah, ﴾ قَالَ ﴿ "Sulaiman berkata," dengan nada kesal terhadap mereka dan marah atas ketidakpatuhan mereka, ﴾ أَتُمِدُّونَنِ بِمَالٖ فَمَآ ءَاتَىٰنِۦَ ٱللَّهُ خَيۡرٞ مِّمَّآ ءَاتَىٰكُمۚ ﴿ "Apakah (patut) kamu menolong aku dengan harta? Sementara sesuatu yang diberikan Allah kepadaku lebih baik daripada sesuatu yang diberi-kanNya kepadamu?" Hadiah ini sama sekali tidak berkenan bagiku, dan aku pun tidak bahagia disebabkannya, karena Allah sudah membuatku tidak butuh kepadanya, dan Dia telah banyak melim-pahkan berbagai karuniaNya kepadaku. ﴾ بَلۡ أَنتُم بِهَدِيَّتِكُمۡ تَفۡرَحُونَ ﴿ "Tetapi kamu merasa bangga dengan hadiahmu," karena kecintaan kalian pada dunia dan karena sedikitnya sesuatu yang kalian miliki dibanding apa yang Allah karuniakan kepadaku.
(37) Kemudian Sulaiman berpesan kepada utusan itu tanpa menuliskannya dalam surat setelah melihat kecerdasannya, dan setelah dia yakin bahwa utusan itu akan menyampaikan pesannya sebagaimana adanya, seraya berkata, ﴾ ٱرۡجِعۡ إِلَيۡهِمۡ ﴿ "Kembalilah kepada mereka," maksudnya, dengan hadiah ini. ﴾ فَلَنَأۡتِيَنَّهُم بِجُنُودٖ لَّا قِبَلَ لَهُم بِهَا ﴿ "Sungguh Kami akan mendatangi mereka dengan balatentara yang mereka tidak kuasa melawannya," maksudnya, yang mereka tidak akan mampu menghadapinya. ﴾ وَلَنُخۡرِجَنَّهُم مِّنۡهَآ أَذِلَّةٗ وَهُمۡ صَٰغِرُونَ ﴿ "Dan pasti kami akan meng-usir mereka dari negeri itu (Saba) dengan terhina, dan mereka menjadi (tawanan-tawanan) yang hina dina.' Maka utusan itu pun kembali kepada mereka dan menyampaikan segala apa yang telah dikata-kan oleh Sulaiman. Dan mereka pun bersiap-siap untuk berangkat menuju Sulaiman.
(38-40) Sulaiman telah mengetahui bahwa mereka pasti akan berangkat menuju kepadanya. Maka dia segera berkata kepada jin dan manusia yang hadir di sisinya, ﴾ أَيُّكُمۡ يَأۡتِينِي بِعَرۡشِهَا قَبۡلَ أَن يَأۡتُونِي مُسۡلِمِينَ ﴿ "Siapakah di antara kamu sekalian yang sanggup membawa singgasana-nya kepadaku sebelum mereka datang kepadaku sebagai orang-orang yang berserah diri?" Maksudnya, agar kita dapat menguasainya sebelum mereka menyerahkan diri, sehingga harta mereka menjadi terpeli-hara. ﴾ قَالَ عِفۡرِيتٞ مِّنَ ٱلۡجِنِّ ﴿ "Berkatalah Ifrit (yang cerdik) dari golongan jin." Ifrit adalah jin yang paling kuat lagi sangat aktif sekali, ﴾ أَنَا۠ ءَاتِيكَ بِهِۦ قَبۡلَ أَن تَقُومَ مِن مَّقَامِكَۖ وَإِنِّي عَلَيۡهِ لَقَوِيٌّ أَمِينٞ ﴿ "Aku akan datang kepadamu dengan membawa singgasana itu kepadamu sebelum kamu berdiri dari tempat dudukmu; sesungguhnya aku benar-benar kuat membawanya lagi dapat dipercaya." Secara zahir, Sulaiman saat itu ada di negeri Syam, sehingga perja-lanan pulang pergi antara dia dengan negeri Saba` kira-kira sejauh perjalanan 4 bulan: Dua bulan untuk pergi dan dua bulan untuk pulang. Namun demikian Ifrit berkata, "Aku berkomitmen untuk membawanya, bagaimanapun besar dan beratnya serta jauhnya perjalanan, sebelum engkau beranjak dari tempat dudukmu yang saat ini sedang engkau duduki." Biasanya pertemuan yang panjang itu adalah selama panjangnya waktu dhuha kira-kira sepertiga hari. Ini adalah kebiasaan yang panjang. Dan kadang-kadang kurang dari itu atau lebih. Inilah raja yang agung yang beberapa gelintir dari para pengikutnya mempunyai kekuatan dan kemampuan seperti itu.
Yang lebih dahsyat dari itu lagi adalah bahwa, ﴾ قَالَ ٱلَّذِي عِندَهُۥ عِلۡمٞ مِّنَ ٱلۡكِتَٰبِ ﴿ "Berkatalah seorang yang mempunyai ilmu dari al-Kitab." Para ahli tafsir mengatakan, "Seorang lelaki shalih yang ada di sisi Sulaiman, namanya Ashaf bin Barkhiya`. Dia mengetahui nama Allah yang teragung, yang kalau Allah dimohon dengannya pasti mengabulkan, dan kalau diminta dengannya pasti memberi, ﴾ أَنَا۠ ءَاتِيكَ بِهِۦ قَبۡلَ أَن يَرۡتَدَّ إِلَيۡكَ طَرۡفُكَۚ ﴿ "Aku akan membawa singgasana itu kepadamu sebe-lum matamu berkedip," dengan berdoa kepada Allah menggunakan nama Allah yang teragung itu, hingga singgasana itu hadir saat itu juga. Dia pun berdoa kepada Allah, maka singgasana itu datang.
Allah yang lebih mengetahui maksudnya, apakah ini yang dimaksud, atau dia adalah orang yang mempunyai ilmu dari al-Kitab yang dengannya dia mempunyai kemampuan untuk meng-ambil benda yang jauh dan menjangkau sesuatu yang sulit ﴾ فَلَمَّا رَءَاهُ ﴿ "maka tatkala dia melihat singgasana itu," maksudnya, Sulaiman me-lihatnya, ﴾ مُسۡتَقِرًّا عِندَهُۥ ﴿ "terletak di hadapannya," maka dia memuji kepada Allah سبحانه وتعالى atas ketentuanNya, kerajaanNya dan kemudahan segala perkara baginya, dan ﴾ قَالَ هَٰذَا مِن فَضۡلِ رَبِّي لِيَبۡلُوَنِيٓ ءَأَشۡكُرُ أَمۡ أَكۡفُرُۖ ﴿ "dia pun berkata, 'Ini termasuk karunia Rabbku untuk mengujiku apakah aku ber-syukur atau mengingkari'." Maksudnya, untuk mengujiku dalam hal ini. Jadi, Sulaiman عليه السلام sama sekali tidak terpedaya dengan kera-jaan, kekuasaan dan kemampuannya, seperti kebiasaan para raja jahiliyah, bahkan dia mengetahui bahwa itu semua adalah ujian dari Rabbnya. Maka dari itu dia takut kalau tidak bisa mensyukuri nikmat ini.
Kemudian dia menjelaskan bahwa kesyukuran itu manfaat-nya sama sekali bukan untuk Allah, melainkan kembali kepada orang yang bersyukur itu sendiri, seraya berkata,﴾ وَمَن شَكَرَ فَإِنَّمَا يَشۡكُرُ لِنَفۡسِهِۦۖ وَمَن كَفَرَ فَإِنَّ رَبِّي غَنِيّٞ كَرِيمٞ ﴿ "Dan barangsiapa yang bersyukur maka sesung-guhnya dia bersyukur untuk (kebaikan) dirinya sendiri, dan barangsiapa yang ingkar, maka sesungguhnya Rabbku Mahakaya lagi Mahamulia," Mahakaya dari segala amalnya, Mahamulia lagi banyak kebaikan-nya, meliputi orang yang bersyukur dan yang mengingkari. Hanya saja mensyukuri nikmat-nikmatNya akan menambah nikmat itu sendiri, sedangkan mengingkarinya menyebabkan kemusnahannya.
(41) Kemudian dia berkata kepada orang yang di sekitar-nya, ﴾ نَكِّرُواْ لَهَا عَرۡشَهَا ﴿ "Rubahlah baginya singgasananya," maksudnya, rubahlah ia dengan cara menambah atau menguranginya, dan kita dalam hal ini, ﴾ نَنظُرۡ ﴿ "akan melihat," dengan maksud menguji ke-cerdasan Balqis, ﴾ أَتَهۡتَدِيٓ ﴿ "apakah dia mengenal," yang benar, dan dia benar-benar mempunyai kecerdasan dan kepandaian yang laik dengan kerajaannya, ﴾ أَمۡ تَكُونُ مِنَ ٱلَّذِينَ لَا يَهۡتَدُونَ ﴿ "ataukah dia termasuk orang-orang yang tidak mengenal(nya)."
(42) ﴾ فَلَمَّا جَآءَتۡ ﴿ "Dan ketika Balqis datang," menghadap Sulai-man, maka Sulaiman memperlihatkan kepadanya singgasana itu, yang mana Balqis belum lama meninggalkannya di negerinya. Dan ﴾ قِيلَ أَهَٰكَذَا عَرۡشُكِۖ ﴿ "ditanyakanlah kepadanya, 'Serupa inikah singgasanamu?'" Maksudnya, sesungguhnya kami yakin bahwa Anda mempunyai singgasana yang sangat besar. Apakah ia serupa dengan singgasana yang kami perlihatkan kepada Anda ini? ﴾ قَالَتۡ كَأَنَّهُۥ هُوَۚ ﴿ "Dia menjawab, 'Seakan-akan singgasana ini singgasanaku'." Ini menunjukkan kecer-dasan dan kepandaiannya. Ia tidak mengatakan, "ia ini" karena adanya perubahan dan modifikasi pada singgasana tersebut, dan dia juga tidak menafikan kalau itu adalah singgasananya, karena dia memang mengenalnya. Maka dari itu dia mengungkapkan jawabannya dengan ungkapan yang mengandung dua kemung-kinan, mengandung dua sayap makna.
Maka Sulaiman dengan rasa kagum kepada kehebatan dan kecerdasannya, dan rasa bersyukur kepada Allah karena telah mengaruniakan kepada dirinya karunia yang lebih besar daripada yang dikaruniakanNya kepada Balqis, berkata, ﴾ وَأُوتِينَا ٱلۡعِلۡمَ مِن قَبۡلِهَا ﴿ "Kami telah diberi pengetahuan sebelumnya." Maksudnya, hidayah, kecer-dasan dan ketegasan sebelum ratu ini, ﴾ وَكُنَّا مُسۡلِمِينَ ﴿ "dan kami adalah orang-orang yang berserah diri.' Inilah hidayah yang sesungguhnya yang (sangat) bermanfaat.
Dan ada kemungkinan bahwa ungkapan ini adalah perkataan sang ratu Saba` itu (yang artinya), dan kami telah diberi pengeta-huan tentang kerajaan Sulaiman, kekuasaan dan kehebatannya sebelum keadaan di mana kami melihat kemampuannya meng-hadirkan singgasana ini dari jarak yang sangat jauh. Maka dari itu kami tunduk kepadanya, kami datang dengan berserah diri dan tunduk kepada kekuasaannya.
(43) Allah سبحانه وتعالى berfirman, ﴾ وَصَدَّهَا مَا كَانَت تَّعۡبُدُ مِن دُونِ ٱللَّهِۖ ﴿ "Dan apa yang disembahnya selama ini selain Allah, telah mencegahnya." Maksudnya, mencegahnya untuk masuk Islam. Sebab, dia mempunyai kecer-dasan dan kepandaian yang bisa digunakan untuk membedakan mana yang haq dan mana yang batil. Akan tetapi keyakinan-keya-kinan yang palsu telah melenyapkan mata hati(nya), ﴾ إِنَّهَا كَانَتۡ مِن قَوۡمٖ كَٰفِرِينَ ﴿ "sesungguhnya dia dahulunya termasuk orang-orang yang kafir." Maka dari itu dia tetap berpegang kepada agama (sesat) mereka.
Kesendirian seseorang dari para ahli agama dan kebiasaan yang berlanjut pada suatu perkara yang dia lihat dengan akalnya, berupa kesesatan dan kesalahan mereka merupakan sesuatu yang sangat jarang terjadi. Maka dari itu tidak aneh kalau Balqis tetap pada kekafirannya.
(44) Kemudian Sulaiman ingin agar Balqis melihat sebagian dari kekuasaannya yang mencengangkan akal. Lalu dia menyuruh-nya masuk ke mahligainya (istana), yaitu berupa tempat (ruangan) yang tinggi dan luas. Ia terbuat dari kaca yang tembus pandang, di bawahnya sungai-sungai mengalir, ﴾ قِيلَ لَهَا ٱدۡخُلِي ٱلصَّرۡحَۖ فَلَمَّا رَأَتۡهُ حَسِبَتۡهُ لُجَّةٗ ﴿ "Dikatakan kepadanya, 'Masuklah ke dalam istana.' Maka tatkala dia me-lihat lantai istana itu, dikiranya kolam yang besar'," maksudnya, kolam air. Hal itu karena kaca-kaca tersebut tembus pandang, hingga air yang berada di bawahnya terlihat seolah-olah tempat itu adalah air yang mengalir tanpa pembatas yang membatasinya. ﴾ وَكَشَفَتۡ عَن سَاقَيۡهَاۚ ﴿ "Dan dia menyingkap kedua betisnya." Karena takut basah. Ini juga termasuk kecerdasan dan kesopanannya, karena dia tidak menolak untuk masuk ke tempat yang diperintahkan kepadanya untuk dimasuki. Sebab, dia yakin bahwa dirinya tidak diundang kecuali untuk dihormati, dan dia tahu bahwa kerajaan Sulaiman dan sistem regulasinya telah dibangun di atas landasan kebijaksanaan, dan dalam hatinya pun sama sekali tidak ada rasa ragu sedikit pun ter-hadap kondisi buruk setelah melihat apa yang telah bisa dilihatnya. Setelah dia bersiap untuk menceburkan diri, maka dikatakan kepa-danya, ﴾ إِنَّهُۥ صَرۡحٞ مُّمَرَّدٞ ﴿ "Sesungguhnya ia adalah istana licin." Maksud-nya sebuah majelis, ﴾ مِّن قَوَارِيرَۗ ﴿ "terbuat dari kaca." Maka Anda tidak perlu menyingkap kedua betismu. Pada saat itu, ketika dia telah sampai kepada Sulaiman dan menyaksikan apa yang telah dilihat-nya serta mengetahui kenabian dan kerasulannya, maka dia pun bertaubat dan kembali dari kekafirannya, dan berkata, ﴾ رَبِّ إِنِّي ظَلَمۡتُ نَفۡسِي وَأَسۡلَمۡتُ مَعَ سُلَيۡمَٰنَ لِلَّهِ رَبِّ ٱلۡعَٰلَمِينَ ﴿ "Ya Rabbku, sesungguhnya aku telah berbuat zhalim terhadap diriku, dan aku berserah diri bersama Sulaiman kepada Allah, Rabb semesta alam."
Demikianlah bagian dari kisah ratu negeri Saba` yang Allah kisahkan kepada kita dan tentang apa yang terjadi antara dia dengan Sulaiman. Adapun selain itu berupa kisah-kisah tambahan dan kisah-kisah isra`iliyat (yang bersumber dari Bani Israil) maka sama sekali tidak ada hubungannya dengan tafsir (penjelasan) ter-hadap Firman Allah, yang mana tafsir itu harus berdasarkan pada dalil yang telah dimaklumi lagi terjaga, sedangkan nukilan-nukilan dalam malasah ini, semuanya atau kebanyakannya tidak demikian. Kewajiban yang harus dilakukan adalah mengabaikannya dan tidak memasukkannya ke dalam tafsir. Wallahu a'lam.
Talaga ngang nagbigay Kami kay David at sa anak niyang si Solomon ng kaalaman, na bahagi nito ang kaalaman sa pakikipag-usap sa mga ibon. Nagsabi sina David at Solomon habang mga nagpapasalamat kay Allāh – kamahal-mahalan Siya at kapita-pitagan: "Ang papuri ay ukol kay Allāh na nagtangi sa amin ng inilaan Niya sa amin na kaalaman at pagkapropeta higit sa marami sa mga lingkod Niyang mga mananampalataya."
Commentary
وَلَقَدْ آتَيْنَا دَاوُودَ وَسُلَيْمَانَ عِلْمًا
And surely We gave knowledge to Dawud and Sulaiman. (27:15)
The knowledge given to Sayyidna Dawud and Sulaiman (علیہما السلام) was obviously the special knowledge normally given to the prophets about their functions and obligations as prophets, but at the same time it may also include other sciences and arts, as Sayyidna Dawud (علیہ السلام) was given the art of making armors. Sayyidna Dawud and Sulaiman (علیہما السلام) enjoyed a special position among the prophets in that they were also bestowed with the empire along with the prophethood. The empire was of a very special nature in that they ruled over not only the humans but also the Jinns and animals. While relating all these graces, knowledge is mentioned first, which is a clear hint that knowledge is superior and paramount among them all. (Qurtubi)
Concedemmo a Dāwūd e a suo figlio Suleymēn la Conoscenza, inclusa la conoscenza della lingua dei volatili; e Dāwūd e Suleymēn dissero, ringraziando Allāh l'Onnipotente: "Lode ad Allāh, che ci ha favorito rispetto a molti dei suoi sudditi credenti, concedendoci la profezia e l'abilità di asservire i Jinn e i demoni."
Plemeniti Allah podario je znanje vjerovjesnicima Davudu i njegovu sinu Sulejmanu. Vid tog znanja jeste što su razumjeli jezik ptica. Njih su dvojica kazali, zahvaljujući se Allahu, džellešanuhu: “Hvala Gospodaru, Koji nas je u odnosu na ostale Svoje robove vjernike odlikovao time što nam je dao znanje i vjerovjesništvo!”
Les concedí a David u y a su hijo Salomón u conocimiento, parte del cual era el lenguaje de los pájaros. David y Salomón dijeron, en gratitud a Al-lah: “Toda alabanza es para Al-lah, que nos ha dado virtud sobre muchos de Sus siervos creyentes, a través de la profecía y el poder de subyugar a los genios y los demonios”.
Kami telah menganugerahkan ilmu kepada Daud dan putranya, Sulaiman, di antaranya adalah pemahaman terhadap bahasa burung. Keduanya mengucapkan ungkapan rasa syukur kepada Allah, "Segala puji bagi Allah yang telah melebihkan kami dari kebanyakan hamba-hamba-Nya yang beriman dengan menganugerahkan kami ilmu dan derajat kenabian."
Dâvûd'a ve oğlu Süleyman'a ilim vermiştik. Bu ilimden biri de kuşlarla konuşma ilmidir. Dâvûd ve Süleyman, Allah Azze ve Celle'ye şükrederek şöyle demişlerdi: "Bize özel bir ilim ve peygamberlik lutfederek bizi Mümin kullarından çoğuna üstün kılan Allah'a hamdolsun.''
I granted David and his son Solomon knowledge, part of which was the language of birds. David and Solomon said, in gratitude to Allah: “All praise is for Allah who has given us virtue over many of his believing servants, through prophethood and subjugating the jinns”.
Dawud and Sulayman (peace be upon them), the organization of Sulayman's Troops and His passage through the Valley of the Ants
Here Allah tells us about the great blessings and favors which He bestowed upon two of His servants and Prophets, Dawud (David) and his son Sulayman (Solomon), peace be upon them both, and how they enjoyed happiness in this world and the Hereafter, power and authority in this world, and the position of being Prophets and Messengers. Allah says:
وَلَقَدْ ءَاتَيْنَا دَاوُودَ وَسُلَيْمَـنَ عِلْماً وَقَالاَ الْحَمْدُ لِلَّهِ الَّذِى فَضَّلَنَا عَلَى كَثِيرٍ مِّنْ عِبَادِهِ الْمُؤْمِنِينَ
(And indeed We gave knowledge to Dawud and Sulayman, and they both said: "All the praises and thanks be to Allah, Who has preferred us above many of His believing servants!")
وَوَرِثَ سُلَيْمَـنُ دَاوُودَ
(And Sulayman inherited from Dawud.) means, in kingship and prophethood. What is meant here is not wealth, because if that were the case, Sulayman would not have been singled out from among the sons of Dawud, as Dawud had one hundred wives. Rather what is meant is the inheritance of kingship and prophethood, for the wealth of the Prophets cannot be inherited, as the Messenger of Allah ﷺ said:
«نَحْنُ مَعَاشِرَ الْأَنْبِيَاءِ لَا نُورَثُ، مَا تَرَكْنَاهُ فَهُوَ صَدَقَة»
(We Prophets cannot be inherited from; whatever we leave behind is charity.) And Sulayman said:
يأَيُّهَا النَّاسُ عُلِّمْنَا مَنطِقَ الطَّيْرِ وَأُوتِينَا مِن كُلِّ شَىْءٍ
(O mankind! We have been taught the language of birds, and we have been given from everything.) Here Sulayman was speaking of the blessings that Allah bestowed upon him, by giving him complete authority and power, whereby mankind, the Jinn and the birds were subjugated to him. He also knew the language of the birds and animals, which is something that had never been given to any other human being -- as far as we know from what Allah and His Messenger told us. Allah enabled Sulayman to understand what the birds said to one another as they flew through the air, and what the different kinds of animals said. Sulayman said:
عُلِّمْنَا مَنطِقَ الطَّيْرِ وَأُوتِينَا مِن كُلِّ شَىْءٍ
(We have been taught the language of birds, and we have been given from everything.) i.e., all things that a king needs.
إِنَّ هَـذَا لَهُوَ الْفَضْلُ الْمُبِينُ
(This, verily, is an evident grace.) means, `this is clearly the blessings of Allah upon us.'
وَحُشِرَ لِسْلَيْمَـنَ جُنُودُهُ مِنَ الْجِنِّ وَالإِنْس وَالطَّيْرِ فَهُمْ يُوزَعُونَ
(And there were gathered before Sulayman his hosts of Jinn and men, and birds, and they all were set in battle order.) means, all of Sulayman's troops of Jinn, men and birds were gathered together, and he rode with them in a display of might and glory, with people marching behind him, followed by the Jinn, and the birds flying above his head. When it was hot, they would shade him with their wings.
فَهُمْ يُوزَعُونَ
(and they all were set in battle order.) The first and the last of them were brought together, so that none of them would step out of place. Mujahid said: "Officials were appointed to keep each group in order, and to keep the first and the last together so that no one would step out of line -- just as kings do nowadays."
حَتَّى إِذَآ أَتَوْا عَلَى وَادِى النَّمْلِ
(Till, when they came to the valley of the ants,) meaning, when Sulayman, the soldiers and the army with him crossed the valley of the ants,
قَالَتْ نَمْلَةٌ يأَيُّهَا النَّمْلُ ادْخُلُواْ مَسَـكِنَكُمْ لاَ يَحْطِمَنَّكُمْ سُلَيْمَـنُ وَجُنُودُهُ وَهُمْ لاَ يَشْعُرُونَ
(one of the ants said: "O ants! Enter your dwellings, lest Sulayman and his armies should crush you, while they perceive not.") Sulayman, peace be upon him, understood what the ant said,
فَتَبَسَّمَ ضَـحِكاً مِّن قَوْلِهَا وَقَالَ رَبِّ أَوْزِعْنِى أَنْ أَشْكُرَ نِعْمَتَكَ الَّتِى أَنْعَمْتَ عَلَىَّ وَعَلَى وَالِدَىَّ وَأَنْ أَعْمَلَ صَـلِحاً تَرْضَـهُ
(So he smiled, amused at her speech and said: "My Lord! Grant me the power and ability that I may be grateful for Your favors which You have bestowed on me and on my parents, and that I may do righteous good deeds that will please You, ) meaning: `inspire me to give thanks for the blessings that You have bestowed upon me by teaching me to understand what the birds and animals say, and the blessings that You have bestowed upon my parents by making them Muslims who believe in You.'
وَأَنْ أَعْمَلَ صَـلِحاً تَرْضَـهُ
(and that I may do righteous good deeds that will please You,) means, `deeds that You love which will earn Your pleasure.'
وَأَدْخِلْنِى بِرَحْمَتِكَ فِى عِبَادِكَ الصَّـلِحِينَ
(and admit me by Your mercy among Your righteous servants.) means, `when You cause me to die, then join me with the righteous among Your servants, and the Higher Companion among Your close friends.'
15- Andolsun biz Davud’a ve Süleyman’a (geniş) bir ilim verdik. İkisi de:“Bizi mü’min kullarından pek çoğuna üstün kılan Allah’a hamdolsun” dediler.
16- Süleyman, Davud’a mirasçı oldu. Dedi ki:“Ey insanlar! Bize kuşların dili öğretildi ve her şeyden de bize verildi. Şüphe yok ki bu, apaçık bir lütuftur.”
17- Süleyman’ın cinlerden, insanlardan ve kuşlardan oluşan ordusu huzurunda toplandı. Hepsi de düzen içinde sevk ve idare olunurlardı.
18- Nihâyet karınca vadisine geldiklerinde bir karınca dedi ki:“Ey karıncalar, yuvalarınıza girin! Süleyman ve askerleri farkında olmadan sizi çiğnemesin.”
19- Süleyman, karıncanın bu sözünden dolayı tebessüm etti ve dedi ki:“Rabbim, bana ve ana babama ihsan ettiğin nimetine şükretmeye ve razı olacağın salih ameller işlemeye beni her daim muvaffak kıl! Rahmetinle de beni salih kullarının arasına kat.”
20- Kuşları teftiş etti ve dedi ki:“Neden Hüdhüd’ü göremiyorum? Yoksa o da mı kayıplara karıştı?”
21- “Ya bana apaçık bir delil getiririr ya da onu şiddetli bir şekilde cezalandırırım veya boynunu keserim.”
22- Çok geçmeden hüdhüd geldi ve dedi ki:“Senin bilmediğin bir şeyi öğrendim ve sana Sebe’den kesin bir haber getirdim.”
23- “Ben bir kadının onlara hükümdarlık ettiğini gördüm ki ona her şeyden verilmiş. Onun büyük bir de tahtı var.”
24- “Onun da kavminin de Allah’ı bırakıp güneşe secde ettiklerini gördüm. Şeytan onlara amellerini süslü göstermiş de onları doğru yoldan alıkoymuş. Onun için de doğru yolu bulamıyorlar.”
25- “Göklerde ve yerde bulunan gizliyi açığa çıkartan, gizlediğiniz şeyleri de açıkladığınız şeyleri de bilen Allah’a secde etmesinler diye (şeytan böyle yapmış).”
26- “O Allah ki O’ndan başka (hak) ilâh yoktur, büyük Arş’ın Rabbidir.”
27- Dedi ki:“Doğru mu söylüyorsun yoksa yalancılardan mısın, bakacağız.”
28- “Şu mektubumu götürüp onlara ulaştır. Sonra yakınlarında bir yere çekil de bak bakalım ne karşılık verecekler!”
29- Dedi ki:“Ey ileri gelenler! Gerçekten bana değerli ve önemli bir mektup ulaştı.”
30- “O, Süleyman’dandır ve Rahman ve Rahim Allah’ın adı ile (başlamaktadır).”
31- “Bana karşı büyüklenmeyin ve teslim/müslüman olarak yanıma gelin”(diye yazmaktadır).
32- Dedi ki:“Ey ileri gelenler! Bu mesele hakkında bana görüş belirtin. Ben sizler yanımda hazır olmadıkça hiçbir işi kestirip atmış değilim.”
33- Dediler ki:“Biz güçlü kimseleriz ve çetin savaşçılarız. Bununla beraber yetki senindir. O nedenle düşün ve ne emredeceğine sen karar ver.”
34- Dedi ki:“Şüphesiz hükümdarlar bir ülkeye girdiklerinde orayı harap ederler ve halkının şereflilerini zelil kılarlar. Gerçekten onlar böyle yaparlar.”
35- “Ben onlara bir hediye göndereceğim ve elçilerin nasıl bir karşılıkla döneceklerine bakacağım.”
36- (Elçi) Süleyman’a geldiğinde Süleyman dedi ki: “Bana mal mı bağışlıyorsunuz? Halbuki Allah’ın bana verdikleri, size verdiklerinden daha hayırlıdır. O nedenle hediyeye siz sevinirsiniz (ben değil).”
37- “Onlara geri dön (ve şunu bildir:) Andolsun üzerlerine karşı koyamayacakları ordularla geleceğiz ve onları kesinlikle zelil ve küçük düşmüş bir halde oradan çıkartacağız.”
38- Dedi ki:“Ey ileri gelenler! Onlar bana teslim/müslüman olarak gelmeden önce o kadının tahtını hanginiz bana getirebilirsiniz?”
39- Cinlerden bir ifrit dedi ki:“Ben onu sana, daha sen yerinden kalkmadan getirebilirim. Gerçekten ben buna gücü yeten ve güvenilir bir kimseyim.”
40- Nezdinde kitaptan bir bilgi bulunan kişi dedi ki:“Ben, onu sana daha sen gözünü kırpmadan getiririm.” Derken Süleyman tahtın, yanı başında hazır durduğunu görünce dedi ki:“Bu, Rabbimin bir lütfudur. Bunu şükür mü yoksa nankörlük mü edeceğim diye beni sınamak için yapmıştır. Kim şükrederse kendi faydasına şükretmiş olur. Kim de nankörlük ederse şüphesiz Rabbim, Ğanidir, Kerimdir.
41- Dedi ki: “Tahtını onun tanıyamayacağı bir şekle sokun da bakalım onu tanımanın bir yolunu bulabilecek mi yoksa bulamayacak mı?”
42- (Kraliçe) geldiğinde denildi ki: “Senin tahtın böyle midir?” O da: “Tıpkı o!” dedi. “Bize bundan önce ilim verildi ve biz teslim/müslüman olduk.”
43- Daha önce Allah’ın dışında taptığı şeyler, onu (tevhidden) alıkoymuştu. Çünkü o, kâfir bir topluma mensup idi.
44- Ona:“Köşke gir” denildi. O da (köşkün zeminini) görünce onu derin bir su sandı ve (eteğini yukarı çekerek) ayaklarını açtı. Süleyman da dedi ki: “Bu, billurdan yapılmış şeffaf ve düz bir zemindir.” O da şöyle dedi: “Rabbim, gerçekten ben (şirk koşmakla) nefsime zulmettim. (Şimdi ise) Süleyman’la birlikte âlemlerin Rabbi olan Allah’a teslim oldum.”
15. Yüce Allah, Kur’ân-ı Kerîm’de Davud’a ve oğlu Süleyman’a aleyhimesselam lütfetmiş olduğu pek büyük ve geniş ilme dikkatleri çekmektedir. Yüce Allah, bir başka yerde de şöyle buyurmaktadır:“Davud ve Süleyman’ı da (an). Hani o kavmin koyunlarının girip talan ettiği ekin hakkında hüküm veriyorlardı. Biz de onların hükümlerine tanık idik. Biz, en uygun hükmü Süleyman’a kavrattık. Bununla beraber her birine hüküm/hikmet ve ilim verdik.”(el-Enbiya, 21/78-79)“İkisi de” Rablerinin kendilerine öğretmiş olduğu pek büyük ilim lütfuna karşılık şükür olmak üzere: “Bizi mü’min kullarından pek çoğuna üstün kılan Allah’a hamdolsun, dediler.” Yüce Allah’a kendilerini mü’min ve mutlu kimselerden kıldığı ve bu mü’minler arasında da özel ve seçkin kimseler eylediği için hamd-u senâda bulundular. Mü’minler dört derecedir: Salihler, onların üstünde şehidler, onların üstünde sıddîklar, onların üzerinde de peygamberler gelir. Davud ve Süleyman -ikisine de selâm olsun- her ne kadar ulu’l-azm beş peygamberin derecesinden daha aşağı bir derecede iseler de peygamberlerin seçkinlerindendir. Yüce Allah’ın kendilerini yücelterek Kitabında söz konusu ettiği, onları çokça övdüğü, üstün, şerefli ve faziletli peygamberler arasındadırlar. İşte onlar da bu mevkiye ulaştıklarından ötürü cenab-ı Allah’a hamd-ü senâlarda bulundular. Yüce Allah’a ihsan etmiş olduğu dini ve dünyevi nimetleri dolayısıyla şürketmek, bütün nimetlerin Rabbinden geldiğini görerek bunlardan dolayı övünüp şımarmamak, aksine bundan dolayı çokça şükretmekle görevli olduğunu kabul etmek, kulun bahtiyar kimselerden olduğunun bir göstergesidir.
16. Yüce Allah, her ikisini bir arada övdükten sonra Süleyman aleyhisselam’ı özellikle ona ihsan ettiği nimetleriyle söz konusu etmektedir. Çünkü Yüce Allah, Süleyman’a pek büyük bir mülk vermiş ve babasının sahip olmadığı imkânlara onu mazhar kılmıştı. -Her ikisine de selam olsun- İşte bu konuda Yüce Allah şöyle buyurmaktadır:“Süleyman, Davud’a mirasçı oldu.” Yani onun ilim ve peygamberliğini miras aldı. Babasının ilmi, onun da ilmine katılmış oldu. Babası hayatta iken kendisinin sahip olduğu ilmin yanı sıra babasının özel olarak sahip olduğu ilmi ondan öğrenmiş olma ihtimali de vardır. Çünkü önceden de geçtiği gibi Yüce Allah’ın:“Biz, en uygun hükmü Süleyman’a kavrattık” buyruğu, Süleyman’ın özel bir bilgiye sahip olduğunu göstermektedir. İşte Yüce Allah’a şükür etmek, O’nun ihsanında yüzdüğünü dile getirmek ve üzerindeki nimeti ifade etmek üzere şöyle demişti:“Ey insanlar! Bize kuşların dili öğretildi.” Süleyman aleyhisselam kuşların neler söylediğini ve ne konuştuklarını anlıyordu. Nitekim -ileride geleceği gibi- Hudhud ile karşılıklı konuştuğunu, ayrıca karıncanın diğer karıncalara söyledikleri sözleri anladığını görüyoruz. Bu, Süleyman aleyhisselam’dan başkasına ihsan edilmiş değildi. “Her şeyden de bize verildi.” Yani Yüce Allah, bizlere hiçbir insana vermediği hükümdarlık, saltanat ve başkalarını egemenlik altına almanın yol ve imkânlarını bağışlamış bulunuyor. Bundan dolayı Süleyman aleyhisselam yüce Rabbine şöyle dua etmiştir:“Rabbim, bana mağfiret buyur ve benden sonra hiç kimseye nasip olmayacak bir mülk ver bana!”(Sad, 38/35) Yüce Allah da ona şeytanları/cinleri amade kılmıştı. Onun emri altında dilediği ve başkalarının yapmaktan acze düştüğü her türlü işi yaparlardı. Gidişi bir ay, dönüşü de bir aylık mesafe olan rüzgarı da onun emrine vermişti. “Şüphe yok ki bu” Allah’ın bize bağışladığı, başkalarına üstün kılarak bize özel olarak ihsan ettiği bu şeyler “apaçık bir lütuftur.” Bu ifadelerle Yüce Allah’ın nimetini en mükemmel bir şekilde itiraf etmiş bulunuyordu.
17. Yani onun Adem oğullarından, cinlerden, şeytanlardan ve kuşlardan oluşan çeşitli ve çok sayıdaki orduları huzuruna toplandı. Bunlar gâyet düzenli bir şekilde yürüyen, konaklayan ve hareket eden ordular olup başından sonuna kadar güzel bir şekilde idare edilirlerdi. Bunun için gereken hazırlıklar yapılmış, tedbirler alınmıştı. Bütün bu ordular Süleyman’ın emriyle hareket ederler, onun emrine riâyet ederlerdi. Ona karşı gelme güçleri yoktu, ona asla baş kaldırmazlardı. Nitekim Yüce Allah şöyle buyurmaktadır:“İşte bu, bizim hesapsız bağışımızdır. Artık ister ver, ister vermeyip tut.”(Sad, 38/39) Yani sen hesapsız olarak vereblirsin, demektir.
18. Süleyman aleyhisselam yolculuklardan birisinde bu muazzam ordularıyla birlikte yol alıyordu. “Nihâyet karınca vadisine geldiklerinde bir karınca” diğer arkadaşlarını ve hemcinslerini uyararak dedi ki: “Ey karıncalar, yuvalarınıza girin! Süleyman ve askerleri farkında olmadan sizi çiğnemesin.” Bu karınca diğer karıncalara öğüt vererek onlara sözlerini işittirdi. Bu ya bizzat kendi gücüyle olmuştur ki buna göre Yüce Allah karıncalara olağan dışı işitme cihazları vermiş demektir. Çünkü vadiyi doldurmuş bunca karıncaya tek bir karıncanın sesinin işittirip onları uyarması, hayret verici işlerdendir. Ya da o karınca, çevresindeki diğer karıncalara durumu bildirdi. Sonra da bu haber birinden ötekine ulaşarak sonunda hepsi bundan haberdar oldu. Bu karınca onlara tedbirlerini almalarını emretti ki bunun yolu da yuvalarına girmeleridir. Karınca Süleyman’ın, onun hakimiyetinin ve askerlerinin muazzam olduğunu bildiğinden bir anlamda: Onlar eğer sizleri çiğneyecek olurlarsa, bu kasten olmayacaktır, farkında olmadan bu işi yapacaklardır; bundan dolayı da mazurdurlar, demiştir.
19. Süleyman aleyhisselam karıncanın bu sözünü işitmiş ve anlamıştı. O bakımdan “bu sözünden dolayı...” Bir karıncanın kendi ümmetine bu şekilde nasihat etmesine, iyiliklerini istemesine, güzel ve açık ifadelerine hayret ederek “tebessüm etti…” İşte peygamberlerin -hepsine salat ve selam olsun- hali budur. Edepleri kemal derecesindedir. Yerli yerince hayret ederler ve onların gülmeleri tebessüm derecesini aşmaz. Nitekim Allah Rasûlünün de bütün gülmeleri tebessüm şeklindeydi. Çünkü kahkaha, aklın hafifliğine ve kötü edebe delâlet eder. Hayreti gerektiren hususlara hayret etmemek ve tebessüm dahi etmemek ise kötü huya ve zorbalığa delildir. Peygamberler ise bunlardan münezzehtir.
üleyman aleyhisselam kendisini bu hale ulaştıran Yüce Allah’a şükrederek dedi ki:“Rabbim, bana ve ana babama ihsan ettiğin nimetine şükretmeye… muvaffak kıl” Çünkü anne babaya verilen nimet, çocuğa da verilmiş sayılır. Bu nedenle o da Rabbinden kendisine ve ana-babasına ihsan edilen dini ve dünyevi nimetlerine şükürde bulunmaya kendisini muvaffak kılınmasını diledi. “Razı olacağın salih ameller işlemeye…” Senin emrine uygun, ihlaslı, ameli bozucu ve faziletini eksiltici şeylerden uzak, razı olabileceğin şekilde salih amelde bulunma başarısını bana ihsan et. “Rahmetinle de beni salih kullarının arasına kat” ki bu rahmetin bir tecellisi de cennete koymandır. Zira ilahi rahmet, derecelerine ve mevkilerine göre sadece salih kimselere aittir.
u, Cenab-ı Allah’ın Süleyman’ın, karıncanın hem cinslerine hitap ve seslenişini işitmesi ile ilgili bize zikrettiği bir örnek bir kıssa idi. Daha sonra Süleyman’ın kuşlarla konuşmasını dile getiren bir başka örneği söz konusu ederek şöyle buyurmaktadır:
20. “Kuşları teftiş etti.” Bu ifade, Süleyman aleyhisselam’ın azim ve kararlılığının kemaline, askerlerini güzel bir şekilde düzenlediğine, küçük büyük bütün işlerini bizzat kendisinin çekip çevirdiğine delildir. Öyle ki o, kuşları teftiş etme, hepsi huzurda mıdır yoksa onlardan gelmeyenler var mıdır diye durumlarını araştırma işini dahi ihmal etmiyordu. İşte âyetin bu buyruğunun ifade ettiği anlam budur. Burada “Süleyman aleyhisselam, su uzakta mıdır, yakında mıdır diye kendisine göstermesi için kuşların içinde hüdhüdü aradı” diyenler, herhangi bir gerçeği dile getirmiş değillerdir. Nitekim bunların iddiasına göre hüdhüd, yerin altındaki suyu görebiliyordu. Ama böyle bir görüşün doğruluğuna dair delil yoktur. Aksine akli ve lafzi delil, bu görüşün yanlış olduğuna delildir. Akli delil şudur: Normalde tecrübe ve müşahadeyle bilinen husus şudur ki bütün hayvanlar arasında böyle harikulade bir görüş kabiliyetine sahip bir hayvan yoktur. Onlar arasında yoğun yer katmanlarının altındaki suyu görebilen bir tür bulunmamaktadır. Böyle bir şey olsaydı şüphesiz Yüce Allah bunu da söz konusu ederdi. Çünkü bu da en büyük ilâhî delil ve mucizelerden birisi olurdu. Lafzi delile gelince eğer böyle bir mana kastedilmek istenseydi ayette şöyle buyurulması gerekirdi:“Süleyman susuz kalınca, kendisine suyun nerede olduğunu tespit etmesi için hüdhüdü aradı.” Yahut da “Hüdhüdün nerede olduğunu sordu” vb. Ancak Süleyman aleyhisselam’ın kuşları araştırmasının sebebi, onlardan kimin mevcut olduğunu, kimin bulunmadığını, kimin kendisine ayrılan yer ve konumu muhafaza ettiğini, kimin etmediğini görmekti. Aynı şekilde Süleyman aleyhisselam’ın, Hüdhüd’ün su bulmasına gerek duyacak kadar zaruret derecesinde suya muhtaç olması söz konusu değildir. Çünkü onun emrinde ne kadar derinde olursa olsun yeri kazıp su çıkartacak imkâna sahip şeytanlar ve ifritler vardı. Yüce Allah, gidiş ve geliş mesafesi bir aylık yol olan rüzgarı da emrine vermişti. Bütün bunlar varken su bulmak için hüdhüde nasıl ihtiyacı olabilirdi ki?
efsirlerde bulunan ve yaygınlık kazanan bu tür açıklamalar, aslında İsrailoğullarından aktarılan dayanaksız nakillerdir. Bunları nakledenler, bu sözlerin doğru anlamlar ile çeliştiklerinden ve lafzi buyruklara mutabık olmadıklarından gafil olarak onları aktarmaktadır. Daha sonra da bu görüşler aktarılmaya devam etmiş ve sonra gelenler, önce gelenin naklini doğru kabul ederek nakledip durmuş ve nihâyet bunların doğru olduğu sanılır olmuştur. Böylece tefsirlerde bu gibi önemsiz ve değersiz görüşler yer almış oldu. Akıllı ve ince kavrayışlı bir kimse ise Cenab-ı Allah’ın, alimleriyle cahilleriyle bütün insanlara hitap etmek üzere gönderdiği, apaçık Arapça bir dil ile indirdiği bu Kur’ân-ı Kerîm’in manaları üzerinde tefekkür edip onları fasih Arapça konuşanların bildiği, Arap dilindeki malum lafızlara göre anlamalarını emrettiğini bilir. Böyle bir kimse, Allah Rasûlü dışındaki birinden nakledilmiş birtakım görüşlerle karşılaştığında onları, bu asli kaideye göre değerlendirir. Ona uygun düşerse kabul eder. Çünkü lafız, o manaya delâlet etmektedir. Şâyet bu nakledilen görüş, hem lafız, hem mana itibariyle yahut da sadece lafzı ya da manası itibariyle bu kaideye aykırı ise o görüşü reddeder, batıl olduğuna kesin hüküm verir. Çünkü o, nakledilen bu görüş ile çelişen temel bir bilgiye sahiptir. Bu da Kur’ân-ı Kerîm’in sözünden ve delâletinden anlaşılan manadır.
üleyman aleyhisselam’ın kuşları araştırıp hüdhüdü bulamayışı, onun işlerin idaresini bizzat üstlenmekte kararlı olduğuna ve bu küçücük kuşun yokluğunu fark edecek kadar mükemmel dikkatine delildir. Bunun üzerine o şöyle demiştir:“Neden Hüdhüd’ü göremiyorum? Yoksa o da mı kayıplara karıştı?” Yani benim o kuşu göremeyişimin sebebi, onun bu pek çok ümmetler arasında saklı kalmasından dolayı mıdır? Onu neden fark edemiyorum? Yoksa o, benden izinsiz ve benim emrimi almadan mı kayıplara karıştı. O vakit, hüdhüde kızıp onu tehdit ederek şunları söyledi:
21. “Ya bana” geri kalmasına, gecikmesine dair “apaçık bir delil getirir ya da onu” öldürme dışında “şiddetli bir şekilde cezalandırırım veya boynunu keserim.” Bu da Süleyman aleyhisselam’ın ne kadar mükemmel bir vera’ ve insafa sahip olduğunu gösterir. Çünkü o, gerekçesiz olarak onu cezalandırmaya yahut öldürmeye yemin etmedi. Çünkü böyle bir ceza, ancak bir suç dolayısıyla verilebilir. Ama Hüdhüd’ün hazır bulunmaması açık bir mazeret sebebiyle de olabilirdi. Bundan dolayı vera’ ve ince kavrayışı dolayısıyla açık bir mazeret sunması halini istisna etmişti.
22. “Çok geçmeden hüdhüd geldi” Bu, askerlerinin Süleyman aleyhisselam’dan çekindiklerine, onun emirlerine sıkı sıkıya bağlı kaldıklarına delildir. O kadar ki apaçık bir mazereti dolayısıyla geciken hüdhüd dahi çok uzun bir süre gecikmeye cesaret edememişti. Süleyman aleyhisselam’a “dedi ki: Senin bilmediğin bir şeyi öğrendim.” Senin bunca geniş ilmine ve bu konudaki üstün derecene rağmen senin bilmediğin bir hususu ben görüp öğrendim. “Ve sana” Yemen’de bilinen bir kabile olan “Sebe’den kesin” doğruluğu kesinlikle bilinen “bir haber getirdim.” Daha sonra getirdiği bu haberin mahiyetini açıklayarak şöyle dedi:
23. “Ben bir kadının onlara” bu Sebe’ kabilesine “hükümdarlık ettiğini gördüm ki ona” hükümdarlara verilen türden mal, silah, asker, kale vb. “her şeyden verilmiş. Onun büyük bir de tahtı var.” Yani üzerine oturduğu krallık tahtı, müthiş bir tahttır. Tahtların büyüklüğü ise ülkenin büyüklüğüne, egemenliğin gücüne ve kendileriyle istişare edilen yiğitlerin çokluğuna delildir.
24. “Onun da kavminin de Allah’ı bırakıp güneşe secde ettiklerini gördüm.” Yani onlar, güneşe tapan müşrik kimselerdi. “Şeytan onlara amellerini süslü göstermiş” o bakımdan onlar da tuttukları bu yolun hak olduğunu düşünmektedirler “onları doğru yoldan alıkoymuş. Onun için de doğru yolu bulamıyorlar.” Zira izlediği yolun hak olduğu kanaatine sahip olan bir kimsenin, bu inancı değişmediği sürece hidâyet bulması ümit edilemez. Sözlerine devamla dedi ki:
25. “Göklerde ve yerde bulunan gizliyi açığa çıkartan” yani göklerde ve yerin köşe bucağında bulunan, küçük büyük bütün yaratılmışları, bitkilerin tohumlarını, kalplerin sakladığı her türlü şeyi bilen, göklerde ve yerde bulunan gizlilikleri yağmur yağdırmak ve bitkileri bitirmek sûretiyle ortaya çıkartan, aynı şekilde Sûra üfürüleceği vakit de yerde saklı bulunan şeyleri ve ölüleri -amellerinin karşılıklarını vermek üzere- oradan çıkartacak olan, “gizlediğiniz şeyleri de açıkladığınız şeyleri de bilen Allah’a secde etmesinler diye” şeytan böyle yapmış.
26. “O Allah ki O’ndan başka (hak) ilâh yoktur.” İbadet, yöneliş, önünde zilletle eğilmek ve sevmek O’ndan başkasına yaraşmaz. Çünkü sahip olduğu kamil sıfatları ve nimetleri dolayısıyla yegane ilâh O’dur. “…büyük Arşın Rabbidir.” Arş, bütün kainatın tavanıdır, gökleri ve yeri kuşatmıştır. İşte yalnız egemenlik alanı pek büyük, şanı pek muazzam olan bu gerçek hükümdarın önünde zilletle eğilmek, itaatle boyun eğmmek, secdeye kapanmak ve rükûya varmak gerekir.
27-28. Hüdhüd, Süleyman aleyhisselam’a bu büyük haberi verince kendini kurtardı. Süleyman aleyhisselam da bu bilgiye sahip olmadığı için hayrete düştü. Aklının kemalini, ağırbaşlılıkla ve teenni ile hareket edişini ispatlayan bir üslûpla şöyle dedi:“Doğru mu söylüyorsun yoksa yalancılardan mısın, bakacağız. Şu mektubumu götürüp onlara ulaştır.” Bu mektubun içeriği ve mahiyeti birazdan gelecektir. “Sonra yakınlarında bir yere çekil de bak bakalım ne karşılık verecekler!” Yani fazla uzaklaşmadan, bu mektuba ne karşılık vereceklerini ve kendi aralarındaki görüş alış-verişlerini gözle!
29. Hüdhüd, mektubu alıp hükümdarları olan kadının yanına bıraktı. O da kavmine:“Gerçekten bana değerli ve önemli bir mektup ulaştı.” Yani yeryüzü hükümdarlarının en büyüklerinden, oldukça kıymetli bir mektup gönderildi. Daha sonra bu mektubun muhtevasını açıklayarak şöyle dedi:
30-31. “O, Süleyman’dandır ve Rahman ve Rahim Allah’ın adı ile (başlamaktadır). Bana karşı büyüklenmeyin ve müslümanlar olarak yanıma gelin, (diye yazmaktadır).” Yani siz, bana karşı üstünlük taslamaya kalkışmayın. Aksine boyun eğerek hükümdarlığımın kapsamına girin, emirlerime itaat edin ve teslimiyetle bana gelin. Tam bir açıklama ile birlikte son derece veciz bir mektuptur bu. Çünkü kendisine karşı büyüklenmemelerini, mevcut halleri üzere kalmamalarını, emrine itaat ederek itaatinin kapsamına girip kendisinin huzuruna gelmelerini emretmekte ve onları İslâm’a girmeye de çağırmaktadır.
u buyruktan mektuplara (kitaplara) besmeleyi tam olarak yazarak başlamanın ve en başında da gönderenin ismini yazmanın müstehap olduğu anlaşılmaktadır.
32. Hükümdar kadın da isabetli karar almak arzusundan ve akıllılığından ötürü devlet büyüklerini ve ileri gelen yöneticileri bir araya getirerek:“Ey ileri gelenler! Bu mesele hakkında bana görüş belirtin.” Bu mektuba ne şekilde cevap vereceğimizi bana bildirin. Bu hükümdarın itaatini kabul edip emrine uyalım mı, yoksa başka bir şey mi yapalım? “Ben sizler yanımda hazır olmadıkça hiçbir işi kestirip atmış değilim.” Sizin görüşünüzü almadan, size danışmadan, kendi başıma hiçbir işe karar vermiş değilim.
33. “Dediler ki: Biz güçlü kimseleriz kimseleriz ve çetin savaşçılarız.” Eğer sen, onun bu isteğini reddedecek, onun itaatine girmeyecek olursan gerçekten biz savaş gücü olan kuvvetli kimseleriz. Onlar, sanki bu görüşe meyletmiş gibi görünüyorlar. Ancak bu görüş kabul görseydi, perişan olurlardı. Ancak bu görüşte karar kılmayıp devamla:“Bununla beraber yetki senindir.” Senin görüşünü kabule hazırız, dediler. Çünkü hükümdarlarının ne kadar akıllı ve yerinde karar verdiğini, kendilerinin samimi olarak iyiliklerini istediğini biliyorlardı.“ O nedenle düşün” taşın, ölç, biç “ve ne emredeceğine sen karar ver.”
34. Hükümdar kadın, savaş doğrultusundaki görüşlerinden vazgeçirmek için onları ikna edip savaşın kötü sonuçlarını açıklamak üzere şöyle dedi:“Şüphesiz hükümdarlar bir ülkeye girdiklerinde orayı harap ederler.” Kimisini öldürür, kimisini esir alırlar, mallarını talan ederler ve ülkeyi tahrip ederler. “halkının şereflilerini zelil kılarlar.” İnsanların şereflileri olan lider ve efendileri en aşağılık kimselere çevirirler. Yani savaş, uygun bir görüş değildir. Bununla birlikte ben, onun gerçek halini açığa çıkartmadan ve bu konuda araştırma yapacak kimseler göndermeden ona itaat edecek de değilim. Ancak bu araştırmadan sonra biz, basiretli bir şekilde ne yapacağımızı kararlaştırabiliriz.
35. “Ben onlara bir hediye göndereceğim ve elçilerin” onun tarafından “nasıl bir karşılıkla döneceklerine bakacağım.” Acaba görüşünü ve sözünü sürdürecek mi yoksa hediyeye kanarak düşüncesini değiştirecek mi? Kendisinin ve askerlerinin durumu nedir onu da öğreneceğim. Bunun üzerine hükümdar kadın, kavminin akıllı ve görüş sahipleri arasından seçtiği elçilerle birlikte bir hediye gönderdi.
36. Elçiler hediyeleri getirip “Süleyman’a geldiğinde” o, isteğini kabul etmemelerini tepkiyle ve öfkeyle karşılayarak:“dedi ki: Bana mal mı bağışlıyorsunuz? Halbuki Allah’ın bana verdikleri size verdiklerinden daha hayırlıdır.” Hediyenin benim yanımda hiçbir kıymeti yok. Bundan dolayı da sevinmem. Zira Allah, beni ona muhtaç kılmamıştur ve bana pek çok nimetler vermiştir. “O nedenle hediyeye siz sevinirsiniz (ben değil).” Çünkü siz dünyayı seviyorsunuz ve elinizdeki mallar da Allah’ın bana verdiklerine oranla çok azdır.
37. Daha sonra elçiye -akıllı bir kimse olduğunu görüp sözünü olduğu gibi aktaracağını anladığından- mektuba gerek olmaksızın şu tavsiyede bulundu: Getirdiğin hediyenle birlikte “Onlara geri dön (ve şunu bildir:) Andolsun üzerlerine karşı koyamayacakları ordularla geleceğiz.” Onlar, bu ordularımızın önünde durma gücünü bulamayacaklardır. “ve onları kesinlikle zelil ve küçük düşmüş bir halde oradan çıkartacağız.” Elçi de kavmine geri döndü ve onlara Süleyman aleyhisselam’ın söylediklerini bildirdi. Bunun üzerine Süleyman’ın yanına gitmek üzere gerekli yol hazırlıklarına koyuldular.
38. Süleyman, kendisine gelmek üzere mutlaka yola koyulacaklarını bildiğinden çevresinde hazır bulunan cin ve insanlara şöyle dedi:“Onlar bana teslim/müslüman olarak gelmeden önce o kadının tahtını hanginiz bana getirebilirsiniz?” Yani kim getirebilir ki biz, onlar İslâm’a girmeden ve böylelikle malları saygın ve dokunulmaz olmadan önce onun üzerinde tasarrufta bulunabilelim.
39. “Cinlerden bir ifrit” oldukça güçlü ve süratli çalışan kimseye ifrit denir. “Ben onu sana, daha sen yerinden kalkmadan getirebilirim. Gerçekten ben buna gücü yeten ve güvenilir bir kimseyim.” Görüldüğü kadarıyla o sırada Süleyman aleyhisselam Şam’da bulunuyordu. Buna göre kendisiyle Sebe’ arasında iki ay gidiş, iki ay dönüş olmak üzere dört aylık bir mesafe bulunuyordu. Buna rağmen bu ifrit, ona şöyle demişti: Bu tahtı büyüklüğüne, ağırlığına ve aradaki mesafenin uzaklığına rağmen sen şu oturmakta olduğun meclisten kalkmadan önce onu getirmeyi üstlenebilirim. Uzunca oturulan meclislerde mutad olan, bu meclislerin kuşluk vakti boyunca sürmesi ve günün üçte biri kadar olmasıdır. Bu, mutad olan sürenin nihaî vaktidir. Bazen bundan daha az da olabilir, daha çok da olabilir. İşte bu yüce hükümdar Süleyman aleyhisselam’ın halkı arasından birisi, bu kadar büyük bir güce sahipti. Hatta bundan daha ilerisi de vardı:
40. “Nezdinde kitaptan bir bilgi bulunan kişi dedi ki...” Müfessirlerin dediklerine göre bu, Süleyman aleyhisselam’ın yanında bulunan Berhiya oğlu Asaf diye bilinen alim ve salih bir zat idi. Bu zat, kendisi anılarak Allah’a dua edildiğinde Allah’ın duayı kabul ettiği, istekte bulunulduğunda istenilenleri verdiği, Allah’ın ism-i azamını bilen birisi imiş. “Ben, onu sana daha sen gözünü kırpmadan getiririm.” Yüce Allah’a bu ismini anıp dua ederek derhal bu tahtın hazır olacağını söyledi. Gerçekten Allah’a dua etti ve taht huzura geldi. Bu olay böyle olabileceği gibi bu kişinin, nezdinde kitaptan bir bilgiye sahip olup bu bilgi sayesinde uzak olanı yakına getirebilme, elde edilmesi zor olanı elde edebilme gücüne sahip olduğu da kastedilmiş olabilir. Doğrusunu en iyi bilen Allah’tır. “Derken Süleyman tahtın, yanı başında hazır durduğunu görünce” Yüce Allah’a verdiği güç ve kudrete, hükümdarlığına, işleri kendisine kolaylaştırmasına hamd-ü senâda bulundu ve “dedi ki: Bu, Rabbimin bir lütfudur. Bunu şükür mü yoksa nankörlük mü edeceğim diye beni sınamak için yapmıştır.” Yani Rabbim, bunlarla beni sınamak için bunları bana vermiş bulunuyor. Süleyman aleyhisselam hükümdarlığı, saltanatı ve kudreti ile -cahil hükümdarların huyu olduğu şekilde- asla gurura kapılmadı. Aksine o, bunların Rabbinin bir sınaması olduğunu bildiğinden, bu büyük nimetin şükrünü yerine getirememekten korkmuştu. Daha sonra bu şükrün, Yüce Allah’a bir faydasının olmadığını, esasen bunun faydasının kişinin kendisine olduğunu beyan ederek şunları söyledi:“Kim şükrederse kendi faydasına şükretmiş olur. Kim de nankörlük ederse şüphesiz Rabbim Ğanidir” onun amellerine muhtaç değildir, “Kerimdir” hayırları şükredeni de nankörlük edeni de kapsayacak kadar cömert, lütuf ve kerem sahibidir. Ancak O’nun nimetlerine şükür, nimetlerinin daha da artmasına vesile olur. Nankörlük etmek ise nimetlerin yok olmasına sebep olur.
41. Daha sonra Süleyman aleyhisselam çevresinde bulunanlara:“dedi ki: Tahtını” ona bir şeyler katarak ve ondan bir şeyler eksilterek “onun tanıyamayacağı bir şekle sokun.” Bu yolla bizler onun aklını sınamak maksadı ile “bakalım onu tanımanın bir yolunu bulabilecek mi” hükümdarlığına yakışacak şekilde bir zekâ ve kavrayışı var mı “yoksa bulamayacak mı?”
42. Kadın hükümdar, Süleyman aleyhisselam’ın yanına “geldiğinde” tahtı ona gösterildi. Halbuki onu geride, kendi ülkesinde bırakıp gelmişti. Ona “denildi ki: Senin tahtın böyle midir?” Yani bizim bildiğimize göre senin pek büyük bir tahtın varmış. Acaba o, bizim sana gösterdiğimiz bu tahta benziyor mu? “O da: Tıpkı o, dedi.” Bu, kadının zeka ve ince kavrayışının bir ifadesidir. Gördüğü tahtta birtakım değişiklikler ve onun tanınmasını engelleyen unsurlar olduğu için onun kendi tahtı olduğunu söylemedi; ama onun kendi tahtı olmadığını da söylemedi. Çünkü tahtını tanımıştı. O bakımdan her iki durum hakkında da doğru kabul edilebilecek ve her iki anlama gelebilecek ihtimalli bir ifade kullandı. Süleyman aleyhisselam onun tahtını tanımasına ve akıllılığına hayret ederek, Yüce Allah’a da kendisine bu kadına verdiğinden daha büyük bağışlarda bulunduğundan şükrederek dedi ki:“Bize bundan” bu hükümdar kadından “önce ilim” hidâyet, akıl ve kararlılık “verildi ve biz teslim/müslüman olduk.” İşte asıl faydalı hidâyet ve ilim budur. Bu cümlenin, Sebe’ kraliçesinin söylediği sözlerden olma ihtimali de vardır. Yani “Biz, Süleyman’ın, bu tahtı çok uzaklardan buraya getirdiğini gördüğümüz ve kudretine tanık olduğumuz bu halden önce onun mülkü, saltanatı ve iktidarının gücü hakkında bilgi sahibi idik. O bakımdan ona itaat edip onun otoritesine boyun eğerek teslimiyetle geldik.”
43. Yüce Allah şöyle buyurmaktadır:“Daha önce Allah’ın dışında taptığı şeyler, onu” İslâm’a girmekten “alıkoymuştu.” Zira -o kadın, hakkı batıldan ayırt edebilecek zekâ ve kavrayışa sahip olmakla birlikte- batıl inanışlar, kalbin basiretini yok eder. “Çünkü o, kâfir bir topluma mensup idi.” Bu sebepten ötürü onların dinleri üzere devam etti. Bir kimsenin yaygın olan dine mensup kimselerden tek başına ayrılması ve aklı ile onların sapıklık ve hata içerisinde olduklarını görmesi, sürüp giden bir âdetin bu durumunu tespit edebilmesi, ender rastlanan bir hadisedir. O bakımdan bu kadının küfür üzere olması, garip karşılanacak bir şey değildi.
44. Diğer taraftan Süleyman aleyhisselam bu kadın hükümdarın, akılları hayrete düşürecek şekilde saltanatını görmesini istediğinden onun köşkteki oldukça geniş ve yüksek bir salona girmesini arzu etmişti. Burası, alt tarafından ırmaklar akan, sırçadan bir köşktü. “Ona: Köşke gir, denildi.” Billur, şeffaf olduğundan ve altındaki suyu üzerinde herhangi bir şey yokmuş gibi akıyor gösterdiğinden onu “görünce derin bir su sandı ve” o suya girmek için “(eteğini yukarı çekerek) ayaklarını açtı.” Bu da kadının akıllılığından ve edebinden kaynaklanmaktadır. Çünkü girmesi, emrolunan yere girmekten imtina etmemişti. Zira o, ancak kendisine ikramda bulunulsun diye çağırıldığını biliyordu. Diğer taraftan Süleyman aleyhisselam’ın hakimiyet ve tanziminden bu köşkü belli bir hikmete binaen yaptığını anlıyor ve gördüğü bunca şeyden sonra kötü herhangi bir durumla karşılaşacağından yana en ufak bir şüphe kalbinde bulunmuyordu. Kadın, suya girmek maksadıyla hazırlanınca Süleyman aleyhisselam ona:“Bu, billurdan yapılmış şeffaf ve düz bir zemindir.” O bakımdan ayaklarını açmana gerek yoktur. Kadın Süleyman aleyhisselam’ın yanına ulaşıp birtakım hususlara tanık olduktan sonra onun peygamberliğinin kesinlikle sabit olduğunu anlayıp küfründen döndü ve “dedi ki: Rabbim, gerçekten ben (şirk koşmakla) nefsime zulmettim. (Şimdi ise) Süleyman’la birlikte âlemlerin Rabbi olan Allah’a teslim oldum.”
üce Allah’ın Sebe’ kraliçesi ve Süleyman aleyhisselam ile birlikte başlarından geçenlere dair anlattıkları bunlardan ibarettir. Bunun dışında uydurma birtakım ek açıklamalarla İsrailî kıssaların, Yüce Allah’ın kelâmının tefsiri ile hiçbir ilgisi yoktur. Bunlar ancak hatadan korunmuş peygamberden geldiği bilinen delile bağlı olarak kabul edilebilirler. Bu konuda nakledilenlerin tamamı yahut pek çoğu ise bu delile uygun değildir. O bakımdan en sağlıklı karar, bu gibi ayrıntılardan ve açıklamalardan yüz çevirmek, bunları tefsirlere sokmamaktır. Doğrusunu en iyi bilen Allah’tır.
Và Sulayman kế thừa sứ mạng Thiên Sứ, kiến thức và vương quyền sau cha của mình Dawood. Người tuyên bố về hồng ân mà Allah đã đặc ân cho hai cha con Người: Hỡi mọi người, Allah đã dạy Ta hiểu được tiếng của loài chim, Ngài ban cho Ta mọi thứ mà Ngài đã ban cho Nabi và vua chúa trước đây. Quả thật, đây quả là những hồng ân đặc biệt mà Allah ban cho Ta.
Kemudian Sulaiman mewarisi ayahnya, Daud dalam perkara kenabian, ilmu, dan kerajaan. Dia berkata untuk mengungkapkan nikmat Allah atas dirinya dan juga atas ayahnya, "Wahai sekalian manusia! Allah telah mengajarkan kami pemahaman tentang suara dan bahasa burung dan Dia telah memberi kami segala sesuatu yang diberikan kepada para nabi dan raja-raja. Sesungguhnya semua anugerah dan pemberian Allah ini benar-benar suatu karunia yang nyata lagi jelas."
David was the prophet and king of the Children of Israel. His son, Solomon, succeeded him as prophet and king. Solomon’s empire extended from Palestine to Transjordan. God had given him different kinds of useful knowledge. Also, he was blessed with many things by way of miracles, for example, his ability to understand the language of birds, train them and use them to transmit messages, etc. Solomon enjoyed extraordinary superiority over his contemporaries. But this superiority only created a feeling of humility in him. Whatever he had he considered a direct gift from God. The period of Solomon’s empire extended from 965 B.C. to 926 B.C.
Salomon hérita de son père David de la Prophétie, de la science et de la royauté. Il s’adressa en ces termes aux gens en guise de proclamation des bienfaits d’Allah: Ô gens, Allah nous a fait comprendre la langue des oiseaux et nous a accordé tout ce qu’Il accorde habituellement aux prophètes et aux rois. Ceci est assurément une grâce manifeste de Sa part
There is no heritage of wealth among the prophets
وَوَرِثَ سُلَيْمَانُ دَاوُودَ (And Sulaiman inherited Dawud - 27:16). The inheritance mentioned in this verse is not the inheritance of wealth and property, because the Holy Prophet ﷺ has clearly declared that the prophets do neither inherit the property of anyone nor does their property is inherited by anyone. Tirmidhi and Abu Dawud have reported from Sayyidna Abu darda' ؓ that the Holy Prophet ﷺ has said, ` Ulama' (men of knowledge) are the inheritors of prophets, but the prophets did not leave dirhams or dinars (wealth) as their inheritance; instead, they have left knowledge as their heritage. Al-Kulaini, the famous Shiite scholar, has reported from Sayyidna Ja'far As-sadiq that he said, "Sayyidna Sulaiman علیہ السلام was the inheritor of Sayyidna Dawud (علیہ السلام) ، and the Holy Prophet ﷺ was the inheritor of Sayyidna Sulaiman (علیہ السلام) . (Ruh from al-Kulaini). This statement makes the issue very clear that the inheritance is used here in the sense of heritage of knowledge (because nobody can claim that the Holy Prophet ﷺ inherited the property of Sulaiman (علیہ السلام) . Rationally speaking also, here inheritance cannot mean wealth, because when Sayyidna Dawud (علیہ السلام) died he had 19 sons, hence if inheritance of wealth was meant to be distributed, then all these sons would have been entitled for the inheritance, and it cannot be exclusive to Sayyidna Sulaiman علیہ السلام alone. It is, therefore, quite clear that the inheritance meant here is the one in which the brothers were not included and only Sayyidna Sulaiman (علیہ السلام) was the inheritor. This could only be the inheritance of knowledge and prophethood. Along with that inheritance, Allah Ta’ ala also graced him with the empire of Sayyidna Dawud (علیہ السلام) and furthermore control over the Jinns, birds, animals and the wind. In the light of these proofs, the narration of Tabrasi is proved to be wrong in which he has regarded inheritance as that of wealth on authority of some Imams of Ah1-ul-Bait. (Ruh)
The period between the death of Sayyidna Sulaiman (علیہ السلام) and the birth of the last of the prophets the Holy Prophet ﷺ was seventeen hundred years, while Jews calculate this period as fourteen hundred years. The life span of Sayyidna Sulaiman (علیہ السلام) was a little over fifty years. (Qurtubi)
It is permissible to use plural form for one's own self, provided it is not out of arrogance
عُلِّمْنَا مَنطِقَ الطَّيْرِ وَأُوتِينَا (27:16). Sayyidna Sulaiman (علیہ السلام) has used plural form for himself as a regal idiom, although he was alone. It was to impress his subjects, so that they do not indulge in indolence in the obedience of Allah Ta’ ala and in following him. Similarly, there is no harm if the rulers and officials also use plural form for themselves while they are in the company of their subjects, provided it is for the esteem of the office they are holding and not out of arrogance.
Birds and animals also have sense and intelligence
There is sense and intelligence to some degree in all animals and birds. However, it is not developed to such an extent that they were made to follow any injunctions of the Shari'ah. But the humans and jinns are bestowed with such perfected sense and intelligence that they are made the addressee and followers of the injunctions of Allah Ta’ ala. Imam Shafi` i (رح) has said that dove is the cleverest of all the birds, and Ibn ` Atiyyah has said that ant is very intelligent animal; its smelling power is very strong . If it gets hold of a grain it breaks it into two, so that it does not germinate, and thus it stock its food for the winters. (Qurtubi)
Special Note
The expression "speech of birds" is used in the verse because of the incident of the hoopoe which is a bird, otherwise Sayyidna Sulaiman (علیہ السلام) was taught languages of all the beasts, birds and the insects, as mentioned in the next verse about understanding the language of the ant. Imam Qurtubi has mentioned in his Tafsir different incidents in which Sayyidna Sulaiman (علیہ السلام) told the people how different birds chirped and what did they mean. The chirping of each bird was a word of advice.
وَأُوتِينَا مِن كُلِّ شَيْءٍ (and we have been given of everything -16). The word كُلِّ (every) applies to everything of a kind, but sometimes its application is not universal but pertains to a specific purpose. Here also it is used in that sense and "everything" refers to those things only which are needed by the government or an empire. Otherwise it is obvious that they did not have aeroplanes, motor cars or railways in those days.
رَبِّ أَوْزِعْنِي (My Lord, enable me - 27:19). It is derived from ) وَزع (waz' ), which lexically means to stop or restrain. Here it means ` enable me with Divine help so that I should have the trait of gratitude with me all the time and do not part with it ever', which will result in restraint. In the earlier verse فَهُمْ يُوزَعُونَ (27:17) (translated as "kept under control" it was also used in the same sense, that in order to save them from confusion because of their large number the armies were restrained.
Y Salomón u heredó de su padre la profecía, el conocimiento y el reino, y dijo, relacionando el favor de Al-lah con él y con su padre: “Pueblo, Al-lah nos ha enseñado el lenguaje de los pájaros y nos ha dado todo lo que ha dado a los profetas y reyes. Nos ha concedido una gracia clara y evidente”.
Süleyman, babası Dâvûd'a peygamberlikte, ilimde ve krallıkta mirasçı oldu. Allah Teâlâ'nın kendisine ve babasına olan nimetinden bahsederek şöyle dedi: "Ey insanlar! Allah bize kuşların dilini öğretti ve bize peygamberlere ve krallara verdiği her şeyden verdi. Şüphesiz her noksanlıktan münezzeh olan Allah Teâlâ'nın bize bahşetmiş olduğu bu şey apaçık bir lütfudur."
Nagmana si Solomon sa ama niyang si David sa pagkapropeta, kaalaman, at pagkahari. Nagsabi siya habang nagsasalita hinggil sa biyaya ni Allāh sa kanya at sa ama niya: "O mga tao, nagturo sa amin si Allāh ng pag-intindi sa mga huni ng ibon at nagbigay Siya sa amin mula sa bawat bagay na ibinigay Niya sa mga propeta at mga hari. Tunay na itong ibinigay sa amin ni Allāh – kaluwalhatian sa Kanya – ay talagang ang kabutihang-loob na maliwanag na malinaw."
E Suleymēn ereditò la Profezia, la Conoscenza e il Regno da suo padre Dāwūd, e disse, menzionando le grazie di Allāh nei confronti suoi e di suo padre: "O gente, Allāh ci ha insegnato a comprendere il verso dei volatili, e ci ha insegnato ogni cosa che ha concesso ai profeti e ai Re; in verità, ciò che ci ha concesso Allāh, gloria Sua, è l'evidente ed inequivocabile onore"
I vjerovjesnik Sulejman naslijedi svog oca Davuda, alejhis-selam, u vjerovjesništvu, korisnom znanju i vlasti. Spominjući Allahove blagodati koje je Allah dao njemu i njegovu ocu Davudu, Sulejman se obratio svijetu: “O ljudi, Allah nas je poučio da razumijemo ptičije glasove i dao nam je svega onog što je dao prijašnjim vjerovjesnicima i vladarima! Sve te blagodati izraz su goleme Allahove dobrote spram nas.”
And Solomon inherited from his father in prophethood, knowledge and kingdom, and he said, relating Allah’s favour on him and his father: “O people, Allah has taught us the language of birds and given us of everything He gave to the prophets and kings. This which He has given us is the clear, apparent grace”.
Süleyman'ın insanlardan, cinlerden ve kuşlardan oluşan ordusu toplandı ve hepsi düzenli bir şekilde sevk ediliyordu.
Đoàn quân của Sulayman gồm Jinn (ma quỷ), con người và chim chóc được gọi triệu tâp, tất cả đều đứng so hàng thẳng tấp.
Tinipon para kay Solomon ang mga kawal niya mula sa tao, jinn, at ibon, saka sila ay inaakay nang may kaayusan.
Les soldats de Salomon constitués d’humains, de djinns et d’oiseaux furent rassemblés pour que Salomon dispose d'eux et ils se mirent en marche avec discipline.
Dihimpunkan untuk Sulaiman bala tentaranya dari kalangan jin, manusia, dan burung-burung, lalu mereka itu digiring dengan tertib dalam barisan.
Ante Salomón se reunieron sus ejércitos de hombres, genios y pájaros, y fueron formados ordenadamente.
Vennero radunati i suoi soldati tra uomini, Jinn e volatili, e vennero condotti impeccabilmente,
Onda se sakupiše Sulejmanove vojske koje sačinjavahu razna stvorenja: džini, ljudi, ptice; bijahu poredani precizno.
And for Solomon his armies of men, jinns and birds were gathered, and they were being led orderly.
Mereka terus digiring hingga ketika mereka sampai di lembah semut (salah satu tempat di negeri Syam), seekor semut berkata, "Wahai semut-semut! Masuklah ke dalam sarang kalian, agar kalian tidak diinjak oleh Sulaiman dan bala tentaranya, sedangkan mereka tidak menyadari keberadaan kalian, sebab bila mereka mengetahuinya niscaya mereka tidak akan menginjak-injak kalian."
Caminaban formados hasta que llegaron al valle de las hormigas (un lugar en Siria), una de las hormigas dijo: “Hormigas, entren a sus casas para que Salomón y sus ejércitos no los destruyan sin darse cuenta”.
Nihayet karınca vadisine (Şam'da bir yer) geldikleri zaman, karıncalardan bir karınca şöyle dedi: "Ey karıncalar! Yuvalarınıza girin. Süleyman ve askerleri farkına varmadan sizi ezmesinler. Zira sizi fark ederlerse üzerinize basmazlar."
They were being led until when they came to the valley of ants (a place in the Levant), one of the ants said: “O ants, enter your homes so that Solomon and his armies do not destroy you whilst they do not know of you, because if they know of you they will not trample you”.
Pa kad vjerovjesnik Sulejman, alejhis-selam, stiže sa svojom vojskom do Mravlje doline (mjesto u Šamu), jedan mrav reče: “O mravi, ulazite u svoje nastambe da vas ne pogaze Sulejman i njegove vojske, a da to ne predosjete; oni ne bi vaša staništa gazili kada bi za vas znali!”
Arrivés dans la Vallée des Fourmis (nom d’un lieu du Levant), une fourmi dit: Ô ensemble des fourmis, regagnez vos habitations afin que Salomon et ses soldats ne vous écrasent pas sans s’en rendre compte. S’ils s’apercevaient de votre présence, ils ne vous écraseraient certainement pas.
e continuarono ad essere condotti, finché non giunsero nella valle delle formiche (la terra del Levante, Al-Shām الشّام). Una formica disse: "O formiche, entrate nelle vostre case in modo che Suleymēn e i suoi soldati non vi distruggano senza volerlo; se sapessero della vostra esistenza, non vi calpesterebbero"
Kaya hindi sila tumitigil na inaakay hanggang sa nang dumating sila sa lambak ng mga langgam (isang pook sa Sirya), may nagsabing isa sa mga langgam: "O mga langgam, magsipasok kayo sa mga tirahan ninyo upang hindi magpahamak sa inyo si Solomon at ang mga kawal niya habang sila ay hindi nakaaalam sa inyo yayamang kung sakaling nakaalam sila sa inyo ay talagang hindi sila aapak sa inyo."
Khi đoàn quân hành quân đến một thung lũng của loài kiến (ở Sham), một con kiến lên tiếng: Hỡi loài kiến, các ngươi hãy mau chui vào hang của mình tránh phải bị Sulayman và đoàn quân của Người giẫm nát các ngươi trong lúc họ không hề hay biết, bởi nếu họ nhận biết là họ không giẫm đạp các người.
Quando Suleymēn udì le sue parole, sorrise per queste e disse, invocando il suo Dio, gloria Sua: "Dio mio, aiutami e sostienimi ad esserti grato per le Tue grazie che hai concesso a me e ai miei genitori, e aiutami a compiere opere buone che Ti compiacciano, e includimi nella Tua Misericordia assieme ai Tuoi sudditi pii."
Süleyman, onun (karıncanın) sözünü duyduğu zaman bu sözüne tebessüm ederek güldü ve Rabbi -Subhânehu ve Teâlâ-'ya dua ederek şöyle dedi: "Rabbim! Bana ve anama babama verdiğin nimetine şükretmem için beni muvaffak kıl ve bana ilham et. Razı olduğun salih ameli işlemeye beni muvaffak kıl. Ve yine beni rahmetinle iyi kullarının arasına kat."
When Solomon heard it saying this, he smiled due to this statement of his and he said, calling unto his Lord: “O Lord, enable me and inspire me to be grateful for Your favour which You gave to me and My parents, and enable me to do good actions which please you, and enter me amongst Your righteous servants”.
Khi Sulayman nghe được lời nói của kiến thì Người mỉm cười và khấn vái: Lạy Thượng Đế của bề tôi, xin Ngài hãy phù hộ bề tôi biết tạ ơn Ngài về những hồng phúc mà Ngài đã ban cho bề tôi, cho song thân của bề tôi, xin Ngài hãy phù hộ bề tôi năng hành đạo được Ngài hài lòng và xin Ngài hãy lấy lòng thương xót của Ngài thu nhận bề tôi vào cùng đám nô lệ sùng đạo của Ngài.
وَأَنْ أَعْمَلَ صَالِحًا تَرْضَاهُ (and that I do the good deeds You like - 27:19). Here رضا (liking) means acceptance. Thus the meaning is ` Ya Allah! Grace me with Divine help for such righteous deeds which are acceptable to You'. From this it is argued in Ruh ul-Ma’ ani that it is not necessary for the righteous deeds to be accepted, but their acceptance is dependent on certain conditions. It is further explained that there is no relation between righteousness and acceptance either rationally or in religious law. It is for this reason that the prophets used to pray for the acceptance of their righteous deeds. Sayyidna Ibrahim (علیہ السلام) and Ismail (علیہ السلام) prayed while constructing the House of Allah رَبَّنَا تَقَبَّلْ مِنَّا (Our Lord accept from us - 2:127). It shows that after doing a good deed, one should not be complacent, but should pray to Allah for its acceptance.
Despite having done good deeds and their acceptance the entry into Paradise will not be possible without the grace of Allah
وَأَدْخِلْنِي بِرَحْمَتِكَ فِي عِبَادِكَ الصَّالِحِينَ (And admit me, by your mercy, among your righteous slaves - 27:19). Despite having performed good deeds and their acceptance, the entry into Paradise will depend on the grace and kindness of Allah Ta’ ala. The Holy Prophet ﷺ has said that no one will enter into Paradise relying only on his deeds. So the companions enquired from the Holy Prophet ﷺ "Even you too?", and he answered "Yes, me too, but I am surrounded by Allah's favour and grace". (Ruh u1-Ma’ ani)
Sayyidna Sulaiman (علیہ السلام) was also praying for the grace of Allah for the entry into Paradise in these words ` O Allah, grace me also with your favour so that I become entitled to enter Paradise'.
I Sulejman, alejhis-selam, nasmiješi se tome mravu te zamoli Uzvišenog Allaha da ga potakne na zahvalnost na blagodatima: vjerovanju, slijeđenju Pravog puta i mudrosti, koje je njemu, Sulejmanu, i njegovim roditeljima ukazao Znalac svih tajni. K tome, Sulejman se, alejhis-selam, obratio Svemogućem Allahu da ga potakne na činjenje dobrih djela na zadovoljstvo Njegovo te da ga uvede u okrilje Svoje milosti i u džennet, s dobrim ljudima.
Ketika Sulaiman mendengar ucapan semut itu, ia pun tersenyum seraya tertawa karena mendengar perkataan semut itu. Lalu dia berdoa memohon kepada Tuhannya, "Wahai Tuhanku! Bimbinglah aku dan ilhamkan padaku untuk tetap mensyukuri nikmat-Mu yang telah Engkau anugerahkan kepadaku dan kepada kedua orang tuaku dan berilah aku taufik untuk mengerjakan amal saleh yang Engkau ridai, serta masukkanlah aku dengan rahmat-Mu ke dalam golongan hamba-hamba-Mu yang saleh."
Lorsque Salomon entendit les paroles de cette fourmi, il sourit d’amusement et invoqua son Seigneur en ces termes: Ô Seigneur, facilite-moi et inspire-moi de me montrer reconnaissant pour les bienfaits dont Tu m’as comblé et dont Tu as comblé mes parents. Facilite-moi d’œuvrer de manière à mériter Ton agrément et inclus-moi par Ta miséricorde parmi Tes serviteurs vertueux.
Cuando Salomón escuchó a la hormiga decir esto, sonrió por sus palabras y dijo, invocando a su Señor: “Señor, inspírame a estar agradecido por Tu favor que nos diste a mí y a mis padres, y permíteme hacer buenas acciones que Te agraden, y ser de Tus siervos justos”.
Kaya noong nakarinig si Solomon sa salita niyon ay ngumiti-ngiti siya na natatawa sinabing ito niyon. Nagsabi siya, na dumadalangin sa Panginoon niya – kaluwalhatian sa Kanya: "Panginoon ko, magtuon Ka sa akin at magpahiwatig Ka sa akin na magpasalamat ako sa biyaya Mong ibiniyaya Mo sa akin at sa ama ko, magtuon Ka sa akin na gumawa ako ng gawang maayos na kinalulugdan Mo, at magpapasok Ka sa akin, sa pamamagitan ng awa Mo, sa kabuuan ng mga lingkod Mong mga maayos."
In Solomon’s army there were not only human beings but also genies and birds. Once Solomon’s army passed through a valley where there was a large number of ants. On this occasion Solomon understood what the ants were saying to each other. Such an incident would be enough to give rise to conceit and pride in an ordinary man. But, Solomon became the embodiment of gratitude on this account. He fully attributed to God whatever appeared to be his—and this is the way of a pious and righteous man.
Suleymēn controllò tutti i volatili, e non trovò l'Upupa الهدهد; disse: "Perché non vedo l'Upupa? C'è qualcosa che mi impedisce di vederla, o è assente?"
Ensuite, Salomon passa en revue les oiseaux et ne voyant pas la huppe, il dit: Pourquoi ne vois-je pas la huppe ? Quelque chose s’interpose-t-il entre elle et moi, m’empêchant ainsi de la voir, ou est-elle absente ?
Nagsiyasat si Solomon sa mga ibon ngunit hindi siya nakakita sa abubilya kaya nagsabi siya: "Ano ang mayroon sa akin na hindi ako nakakikita sa abubilya? May pumigil ba sa akin na isang tagapigil sa pagkakita sa kanya, o siya ay naging kabilang sa mga lumiliban?"
Và khi Sulayman kiểm quân số của loài chim thì không nhìn thấy con chim Hudhud (chim đầu rìu), Người nói: Sao Ta không nhìn thấy con Hudhud đâu cả, có vật gì đó cản Ta nhìn thấy nó hay nó vắng mặt?
The Absence of the Hoopoe
Mujahid, Sa`id bin Jubayr and others narrated from Ibn `Abbas and others that the hoopoe was an expert who used to show Sulayman where water was if he was out in open land and needed water. The hoopoe would look for water for him in the various strata of the earth, just as a man looks at things on the surface of the earth, and he would know just how far below the surface the water was. When the hoopoe showed him where the water was, Sulayman would command the Jinn to dig in that place until they brought water from the depths of the earth. One day Sulayman went to some open land and checked on the birds, but he could not see the hoopoe.
فَقَالَ مَالِيَ لاَ أَرَى الْهُدْهُدَ أَمْ كَانَ مِنَ الْغَآئِبِينَ
(and (Sulayman) said: "What is the matter that I see not the hoopoe Or is he among the absentees") One day `Abdullah bin `Abbas told a similar story, and among the people was a man from the Khawarij whose name was Nafi` bin Al-Azraq, who often used to raise objections to Ibn `Abbas. He said to him, "Stop, O Ibn `Abbas; you will be defeated (in argument) today!" Ibn `Abbas said: "Why" Nafi` said: "You are telling us that the hoopoe can see water beneath the ground, but any boy can put seed in a trap and cover the trap with dirt, and the hoopoe will come and take the seed, so the boy can catch him in the trap." Ibn `Abbas said, "If it was not for the fact that this man would go and tell others that he had defeated Ibn `Abbas in argument, I would not even answer." Then he said to Nafi`: "Woe to you! When the decree strikes a person, his eyes become blind and he loses all caution." Nafi` said: "By Allah I will never dispute with you concerning anything in the Qur'an. "
لأُعَذِّبَنَّهُ عَذَاباً شَدِيداً
(I will surely punish him with a severe torment) Al-A`mash said, narrating from Al-Minhal bin `Amr from Sa`id that Ibn `Abbas said: "He meant, by plucking his feathers." `Abdullah bin Shaddad said: "By plucking his feathers and exposing him to the sun." This was also the view of more than one of the Salaf, that it means plucking his feathers and leaving him exposed to be eaten by ants.
أَوْ لاّذْبَحَنَّهُ
(or slaughter him,) means, killing him.
أَوْ لَيَأْتِيَنِّى بِسُلْطَـنٍ مُّبِينٍ
(unless he brings me a clear reason.) i.e., a valid excuse. Sufyan bin `Uyaynah and `Abdullah bin Shaddad said: "When the hoopoe came back, the other birds said to him: "What kept you Sulayman has vowed to shed your blood." The hoopoe said: "Did he make any exception did he say `unless"' They said, "Yes, he said:
لأُعَذِّبَنَّهُ عَذَاباً شَدِيداً أَوْ لاّذْبَحَنَّهُ أَوْ لَيَأْتِيَنِّى بِسُلْطَـنٍ مُّبِينٍ
(I will surely punish him with a severe torment or slaughter him, unless he brings me a clear reason.) The hoopoe said, "Then I am saved."
Commentary
وَتَفَقَّدَ الطَّيْرَ (And he checked the birds - 27:20). The word تَفَقَّدَ (tafaqqud) means to verify about the presence or absence of some people. Hence it is translated as to check. Sayyidna Sulaiman (علیہ السلام) was bestowed by Allah Ta’ ala the rule over Jinns, the beasts and the birds, apart from humans. As it is customary for the ruler to look after and take care of all of his subjects, it is stated in this verse وَتَفَقَّدَ الطَّيْرَ That is Sayyidna Sulaiman (علیہ السلام) inspected the birds from his subjects, and made a note of the presence and absence of them all. The Holy Prophet ﷺ also had the habit to keep himself informed about the wellbeing of his companions. If someone was absent, he used to go to his house to find out his welfare. If anyone was sick, he would go and visit him and do the needful nursing. If someone was afflicted with any trouble, he would make the effort to remove it.
It is necessary for the rulers to take care of their subjects and for the saints of their disciples and students
This verse has proved that Sayyidna Sulaiman (علیہ السلام) used to keep an eye on all types of his subjects, and used to keep himself fully informed about them, so much so that the absence of a small and weak bird like a hoopoe which has a small population compared to other birds, did not go unnoticed from him. It is also possible that his specific enquiry about the hoopoe was due to its small population and weak make-up among the species of birds. Therefore, he made special effort to keep his eyes on the weaker section of his subjects.
Among the companions, Sayyidna ` Umar ؓ established the traditions of the Holy Prophet ﷺ in totality during his tenure as caliph. He used to go round the streets of Madinah during the nights to keep him fully abreast with the state of affairs. If he found any one in distress or need, he would help him out. A number of such incidents are related in his biography: He used to say "If a wolf kills a lamb by the side of river Euphrates, for that too Umar will be answerable". (Qurtubi)
Such were the principles of rule and administration, which were taught by the prophets and practically demonstrated by the revered companions of the Holy Prophet ﷺ . Because of these practices, the entire populace, both Muslims and non-Muslims, used to live in complete harmony and tranquility. Such justice and fair play, composure and tranquility were never witnessed ever in the whole world after their time.
مَا لِيَ لَا أَرَى الْهُدْهُدَ أَمْ كَانَ مِنَ الْغَائِبِينَ
"What is wrong with me that I do not see the hoopoe; rather he has disappeared? - 27:20
Taking account of one's own Self
Apparently Sulaiman (علیہ السلام) should have said at this occasion, “ What is wrong with the hoopoe that he is absent?" But Sulaiman (علیہ السلام) asked about his own wrong when he said, "What is wrong with me?" Perhaps, it was because the hoopoe and all other birds were put under his control as a special reward. Initially it crossed his mind momentarily that probably His blessings have been curtailed for some slip on his part that a species of birds (the hoopoe) was not present. So, he made some soul searching to find out what could have been the reason for its absence? It was a case similar to that of the mystic saints who make enquiries from their Self before looking into the material causes for the relief of any distress, or when any blessing is reduced for them. It is their practice to take into account of any possible slips on their part in paying gratitude to Allah Ta’ ala for His bounties, which might have caused the withdrawal of the blessings from them. Qurtubi has quoted here the practice of these saints on the authority of Ibn al-` Arabi in the following words:
اِذا فقدوا امالھم تفقّدوا اعمالھم That is ` when these saints do not succeed in their objectives, they take stock of their deeds to find out where have they committed the mistake'.
After this initial stock-taking of Self and due considerations and deliberations it is said أَمْ كَانَ مِنَ الْغَائِبِينَ (rather, he has disappeared - 27:20). Here the word اَم is used for the meaning of the word بَل (rather) (Qurtubi). Therefore, the meaning of the sentence is ` It is not that my sight has faltered in locating the hoopoe, but in fact it is not present'.
Reason for picking up hoopoe from among the birds, and an important warning
Sayyidna ` Abdullah Ibn 'Abbas ؓ was asked as to what was the reason that the hoopoe was picked up from all the birds. He replied that Sayyidna Sulaiman (علیہ السلام) had camped at a place where there was no water, and Allah Ta’ ala has bestowed such a peculiar instinct to hoopoe that it can see things under the ground and can also locate the underground water. Sayyidna Sulaiman (علیہ السلام) wanted to find out, through the proficiency of the hoopoe, the depth and extent of the underground water. Having known the location of the underground water, he would have commanded the Jinns to excavate the ground to bring the water up - a task they would have performed very quickly. Paradoxically, despite having the piercing sight, the hoopoe gets entrapped in the nets of the hunters. Sayyidna Ibn ` Abbas ؓ has commented on this:
قف یا وقّاف کیف یری الھدھد باطن الارض وھو لا یرٰی الفخّ حین یقع فیہ (قرطبی)
` 0 the people of knowledge! try to understand this fact that the hoopoe has the ability to see things under the ground, but the net spread out over the ground gets obscured from its sight, and hence it gets entrapped in that'.
The bottom line to understand is that whatever is destined for a person through the divine decree, whether it is trouble or comfort, has to be enforced, and no one can escape from it by his wisdom, insight or through the use of force or money.
Dan dia lalu memeriksa burung-burung itu, namun tidak melihat burung Hud-hud, ia pun berkata, "Mengapa aku tidak melihat hud-hud, apakah ada yang menghalangi pandanganku dari melihatnya, ataukah dia termasuk yang tidak hadir?
I Sulejman, alejhis-selam, izvrši smotru potčinjenih mu ptica, da vidi koje su prisutne a koje nisu, pa primijeti da pupavac nije na mjestu koje mu je dodijeljeno te, osuđujući njegovo odsustvo, reče: “Zašto ne vidim pupavca? Odsutan li je, ili se skriva?”
Salomón u pasó revista a los pájaros, pero no vio la abubilla, entonces dijo: “¿Qué pasa que no veo la abubilla? ¿Algo me ha impedido verla o está entre los ausentes? “
And Solomon took attendance of the birds but did not see the hoopoe, so he said: “What is with me that I do not see the hoopoe? Has something stopped me seeing it or is it from the absentees?”
Süleyman kuşları denetledi ve; "Hudhud'u neden göremiyorum?" dedi. "Onu görmeme mani olan bir şey mi beni engelledi yoksa kayıplara mı karıştı?"
Ketika yakin bahwa burung Hudhud tersebut memang absen, ia berujar, "Sungguh aku benar-benar akan mengazabnya dengan azab yang keras atau benar-benar menyembelihnya sebagai hukuman atas ketidakhadirannya, kecuali jika ia datang kepadaku dengan membawa alasan yang benar-benar menjelaskan ketidakhadirannya."
Uvjerivši se da je pupavac stvarno odsutan, vjerovjesnik Sulejman zaprijeti mu žestokom kazneno-popravnom mjerom ili će ga, rekao je, zaklati zbog odsustva i zapostavljanja dužnosti; ako pak donese valjano opravdanje, on će mu oprostiti.
لَأُعَذِّبَنَّهُ عَذَابًا شَدِيدًا أَوْ لَأَذْبَحَنَّهُ
I will punish him with a severe punishment - 27:21
It is part of the political sagacity to punish the absentee after making due scrutiny.
It is permissible to punish a lethargic animal moderately
Allah Ta’ ala had permitted Sayyidna Sulaiman (علیہ السلام) to punish the animals in the same way, as He had permitted people of all ages, a permission which is still valid, to slaughter them to make use of their flesh, bones, skin etc. Similarly, if the domestic animals, such as cow, horse, camel, donkey etc., do not perform their normal duty, then it is permissible even now to punish them moderately for disciplining. Punishing animals, other than domestic, is not permissible under Islamic law. (Qurtubi)
أَوْ لَيَأْتِيَنِّي بِسُلْطَانٍ مُّبِينٍ
Unless he brings to me a clear plea. - 27:21
That is, if the hoopoe offers a plausible excuse for its absence, then it will be saved from the punishment. There is a subtle hint in it that it is expected of a ruler or an administrator that if someone falters doing something, then it should be thoroughly investigated before punishing him. The punishment should be enforced only when the guilt is established, otherwise he should be forgiven.
Disse, quando si accertò della sua assenza: "Gli infliggerò una dura punizione, oppure lo macellerò per la sua assenza, o dovrà portarmi una valida scusa per la sua assenza."
Dijo, cuando su ausencia se hizo evidente para él: “La castigaré severamente, o la degollaré como castigo por estar ausente, a menos que presente una excusa clara para probar la razón de su ausencia”.
Après s’être assuré de son absence, il dit: Je la châtierai sévèrement ou l’égorgerai afin de la punir pour son absence, à moins qu’elle ne me présente une excuse justifiée.
Süleyman için Hudhud'un kayıp olduğu kesin olarak ortaya çıkınca şöyle dedi: "Ona çok kötü bir şekilde eziyet vereceğim. Ya da kaybolduğu için ceza olarak onu keseceğim. Yahut da bana kaybolmasındaki mazeretini apaçık bir şekilde ortaya koyacağı bir delil getirecek."
Kaya nagsabi siya noong luminaw sa kanya ang pagliban niyon: "Talagang pagdurusahin ko nga siya ng isang pagdurusang matindi, o talagang kakatayin ko nga siya bilang parusa sa kanya sa pagliban niya, o talagang magdadala nga siya sa akin ng isang katwirang maliwanag na maglilinaw sa pagdadahilan niya sa pagliban."
Sau khi biết rõ con chim vắng mặt, Người nói: Chắc chắn Ta sẽ trừng phạt nó thích đáng hoặc sẽ xử tử nó hoặc nó phải giải thích rõ ràng cho Ta biết lý do vắng mặt của nó.
He said when its absence became clear to him: “I shall punish it severely, or I shall slaughter it as a punishment for being absent, unless it brings a clear proof to prove its excuse for absence”.
L’absence de la huppe ne dura que peu de temps et lorsqu’elle retourna auprès de Salomon, elle dit: J’ai appris des nouvelles que tu ne connais pas et je t’apporte du pays de Saba une nouvelle véridique et indubitable.
How the Hoopoe came before Sulayman and told Him about Saba'
Allah says:
فَمَكَثَ غَيْرَ بَعِيدٍ
(But (the hoopoe) stayed not long,) meaning, he was absent for only a short time. Then he came and said to Sulayman:
أَحَطتُ بِمَا لَمْ تُحِطْ بِهِ
(I have grasped which you have not grasped) meaning, `I have come to know something that you and your troops do not know.'
وَجِئْتُكَ مِن سَبَإٍ بِنَبَإٍ يَقِينٍ
(and I have come to you from Saba' with true news.) meaning, with true and certain news. Saba' (Sheba) refers to Himyar, they were a dynasty in Yemen. Then the hoopoe said:
إِنِّى وَجَدتُّ امْرَأَةً تَمْلِكُهُمْ
(I found a woman ruling over them,) Al-Hasan Al-Basri said, "This is Bilqis bint Sharahil, the queen of Saba'." Allah's saying:
وَأُوتِيَتْ مِن كُلِّ شَىْءٍ
(she has been given all things,) means, all the conveniences of this world that a powerful monarch could need.
وَلَهَا عَرْشٌ عَظِيمٌ
(and she has a great throne.) meaning, a tremendous chair adorned with gold and different kinds of jewels and pearls. The historians said, "This throne was in a great, strong palace which was high and firmly constructed. In it there were three hundred and sixty windows on the east side, and a similar number on the west, and it was constructed in such a way that each day when the sun rose it would shine through one window, and when it set it would shine through the opposite window. And the people used to prostrate to the sun morning and evening. This is why the hoopoe said:
وَجَدتُّهَا وَقَوْمَهَا يَسْجُدُونَ لِلشَّمْسِ مِن دُونِ اللَّهِ وَزَيَّنَ لَهُمُ الشَّيْطَـنُ أَعْمَـلَهُمْ فَصَدَّهُمْ عَنِ السَّبِيلِ
(I found her and her people worshipping the sun instead of Allah, and Shaytan has made their deeds fair seeming to them, and has prevented them from the way,) meaning, from the way of truth,
فَهُمْ لاَ يَهْتَدُونَ
(so they have no guidance.) Allah's saying:
وَزَيَّنَ لَهُمُ الشَّيْطَـنُ أَعْمَـلَهُمْ فَصَدَّهُمْ عَنِ السَّبِيلِ فَهُمْ لاَ يَهْتَدُونَأَلاَّ يَسْجُدُواْ للَّهِ
(and Shaytan has made their deeds fair seeming to them, and has prevented them from the way, so they have no guidance, so they do not prostrate themselves before Allah.) They do not know the way of truth, prostrating only before Allah alone and not before anything that He has created, whether heavenly bodies or anything else. This is like the Ayah:
وَمِنْ ءَايَـتِهِ الَّيْلُ وَالنَّهَارُ وَالشَّمْسُ وَالْقَمَرُ لاَ تَسْجُدُواْ لِلشَّمْسِ وَلاَ لِلْقَمَرِ وَاسْجُدُواْ لِلَّهِ الَّذِى خَلَقَهُنَّ إِن كُنتُمْ إِيَّاهُ تَعْبُدُونَ
(And from among His signs are the night and the day, and the sun and the moon. Prostrate yourselves not to the sun nor to the moon, but prostrate yourselves to Allah Who created them, if you indeed worship Him.) (41:37)
الَّذِى يُخْرِجُ الْخَبْءَ فِى السَّمَـوَتِ وَالاٌّرْضِ
(Who brings to light what is hidden in the heavens and the earth,) `Ali bin Abi Talhah reported that Ibn `Abbas said: "He knows everything that is hidden in the heavens and on earth." This was also the view of `Ikrimah, Mujahid, Sa`id bin Jubayr, Qatadah and others. His saying:
وَيَعْلَمُ مَا تُخْفُونَ وَمَا تُعْلِنُونَ
(and knows what you conceal and what you reveal.) means, He knows what His servants say and do in secret, and what they say and do openly. This is like the Ayah:
سَوَآءٌ مِّنْكُمْ مَّنْ أَسَرَّ الْقَوْلَ وَمَنْ جَهَرَ بِهِ وَمَنْ هُوَ مُسْتَخْفٍ بِالَّيْلِ وَسَارِبٌ بِالنَّهَارِ
(It is the same whether any of you conceals his speech or declares it openly, whether he be hid by night or goes forth freely by day) (13:10). His saying:
اللَّهُ لاَ إِلَـهَ إِلاَّ هُوَ رَبُّ الْعَرْشِ الْعَظِيمِ
(Allah, La ilaha illa Huwa, the Lord of the Supreme Throne!) means, He is the One to be called upon, Allah, He is the One other than Whom there is no god, the Lord of the Supreme Throne, and there is none greater than Him in all of creation. Since the hoopoe was calling to what is good, and for people to worship and prostrate to Allah alone, it would have been forbidden to kill him. Imam Ahmad, Abu Dawud and Ibn Majah recorded that Abu Hurayrah, may Allah be pleased with him, said that the Prophet forbade killing four kinds of animals: ants, bees, hoopoes and the sparrow hawks. Its chain of narration is Sahih.
Nedugo zatim pupavac dođe. Obrati se Sulejmanu: “Doznao sam i shvatio nešto što tebi nije poznato! Evo o čemu se radi: dolazim ti iz Sabe, nosim ti golemu vijest, siguran da je pouzdana istina ovo što ti prenosim.”
Hudhud menghilang dalam waktu yang tidak terlalu lama. Ketika dia datang, ia berkata kepada Sulaiman -'alaihissalām-, "Aku telah mengetahui sesuatu yang engkau belum mengetahuinya, yaitu aku membawakan padamu suatu berita penting lagi benar yang tidak ada keraguan padanya tentang penduduk negeri Saba`.
أَحَطتُ بِمَا لَمْ تُحِطْ بِهِ (I have discovered what you did not - 27:22). That is, the hoopoe. said while offering its excuse that it knew something which he did not know. What it meant was that it had brought information, which he (Sulaiman علیہ السلام) did not know before.
The prophets do not have the knowledge of the unknown
Imam Qurtubi has deduced from this incident that the prophets do not have the knowledge of the unseen (` Ilm ul-ghayb), so that they could know all about everything. It is quite evident from this verse.
وَجِئْتُكَ مِن سَبَإٍ بِنَبَإٍ يَقِينٍ
"And have brought to you a sure information from Saba' (Sheba) ". 27:22
Saba' (Sheba) (سَبَاء) is a well-known city of Yemen, and its other name is Ma'arib (مَآرِب). The distance between San` a', the capital of Yemen, and Saba' is three day's journey.
Is it proper for a junior to say to his senior that he knows more than him?
On the basis of this conversation by the hoopoe, some people have deduced that it is appropriate for a pupil to say to his teacher or for a common man to say to a knowledgeable person that he knows more than the latter on the subject, provided he is absolutely confident that his knowledge on that subject is really more than others. But it is argued in Ruh ul-Ma’ ani that such an assertion before the elders and scholars is against the etiquettes, and should be avoided. This argument, however, does not apply to the conversation of the hoopoe, because it made that statement to save itself from the punishment and to justify its excuse for the absence. The hoopoe actually wanted to place before Sulaiman (علیہ السلام) the exact position, so that he could understand the reason for its absence. In such situations it is not improper if something is said against the normal etiquettes.
L'Upupa non si assentò per molto tempo. Quando giunse, disse a Suleymēn, pace a lui: "Sono venuto a conoscenza di cose che non sai. Giungo dalla gente di Saba con una notizia vera e indubbia".
Çok geçmeden Hudhud geldi ve Süleyman -aleyhisselam-'a şöyle dedi: "Ben, senin bilmediğin önemli bir bilgiye ulaştım ve sana Sebe'den doğru ve içinde şek olmayan bir haber getirdim."
The hoopoe remained absent for a short while. Then when it came, it said to Solomon (peace be upon him): “I discovered what you did not discover, and I have brought to you from Sheba true news in which there is no doubt.
Chim Hudhud không dám chậm trễ lâu hơn, khi trở về gặp Sulayman thì Hudhud giải trình: Hạ thần đã phát hiện ra thứ mà bệ hạ chưa phát hiện, hạ thần mang đến cho bệ hạ một nguồn tin hệ trọng chính xác từ thành phố Saba' (ở Yemen).
Kaya namalagi ang abubilya sa pagkaliban nito sa panahong hindi matagal, saka noong dumating ito ay nagsabi ito kay Solomon – sumakanya ang pagbati ng kapayapaan: "Napag-alaman ko ang hindi mo napag-alaman, at naghatid ako sa iyo mula sa mga naninirahan sa Shebah ng isang balitang tapat, na walang duda roon.
La abubilla estuvo ausente por un tiempo breve. Luego, cuando llegó, le dijo a Salomón: “Descubrí algo que ignoras, y te he traído de Saba noticias verdaderas en las que no hay duda.
J’ai vu qu’il y a à leur tête une femme qui dispose de toutes les prérogatives de la force et de la royauté. J’ai vu aussi qu’elle possède un trône immense à partir duquel elle administre ses sujets.
Onlara hükümdarlık eden bir kadın buldum. Bu kadına hükümdarlık ve otorite ile ilgili her türlü güç ve kuvvet verilmişti. Onun üzerine oturup toplumunun işlerini idare ettiği büyük bir tahtı vardı.
Hạ thần thấy một nữ vương nắm quyền thống lãnh một vương quốc. Bà ta được ban cho tất cả mọi thứ giúp vương quốc và sự cai trị của bà hùng mạnh, bà ta ngồi trên một chiếc giường khổng lồ để giải quyết mọi việc trong cộng đồng mình.
Tunay na ako ay nakatagpo ng isang babaing namumuno sa kanila. Nabigyan ang babaing ito mula sa bawat bagay kabilang sa mga kadahilanan ng lakas at paghahari. Mayroon siyang isang silyang dakila, na nagpapatakbo siya mula sa ibabaw niyon sa mga pumapatungkol sa mga tao niya.
In verità, ho trovato una donna a governarli, alla quale è stato concesso tutto il potere e il regno, e possiede un trono maestoso dal quale amministra tutti gli affari del suo popolo.
“Naime, tamo zatekoh”, pupavac reče, “neku ženu koja vlada stanovnicima Sabe; Allah joj je dao sve što je potrebno vladaru, a ima i prekrasan, veličanstven prijesto na kojem sjedi i izdaje naređenja.”
إِنِّي وَجَدتُّ امْرَأَةً تَمْلِكُهُمْ
I have found a woman ruling over them, - 27:23
The name of this woman is given in the history as Bilqis, daughter of Sharahil. But in some other narrations, it is mentioned that her mother was a jinni whose name was Bal'amah, daughter of Shisan. (Wuhaib b. Jarir has reported this from Khalil Ibn Ahmad, Qurtubi) Her grandfather, Hudahud, was a great king and controlled the entire land of Yemen. He had forty sons. All these sons became kings. Her father, Surah, had married a jinni woman, who gave birth to her (Bilqis). Different reasons are given for his marriage to a jinni. One of them being that he used to say with arrogance "No one from you is a match for me; hence I will not marry. It is because I do not like marrying outside my matching clan". As a result of this, people got him married to a jinni woman. (Qurtubi) Perhaps it was his conceit that he deemed his own people as not his equal. This did not go well with the Divine writ and he was made to marry a jinni woman, who was neither from his family nor his kind or race.
Is it permissible to marry a jinni?
Some people have expressed doubt on the question, because they thought the jinns are not capable of reproducing like the humans. Ibn-al-` Arabi has opined in his commentary that this is a wrong conception. It is established through authentic ahadith that jinns also possess all the requisites of reproduction and the essentials of male and female, as in humans.
There is another aspect to this question from the angle of Islamic law. That is, whether it is permissible for a man to marry a jinni woman? On this aspect there are different views of the Islamic jurists. Some have ruled that it is permissible, while others have ruled it out, because of their different kind, like the animals. In the book named as (آکام المرجان فی أحکام الجانّ ) this subject is discussed in detail, where some incidents are quoted mentioning that Muslim men married Muslim jinni women, and they also gave birth to children. Here this subject is irrelevant, because the father of Bilqis, who married the jinni woman, was not a Muslim. Hence, the question of permissibility does not arise here. In Islamic law the lineage is based on father, and the father of Bilqis was a human. Therefore, Bilqis would also be regarded as a human. In some narrations, marriage of Sulaiman (علیہ السلام) with Bilqis is mentioned. Even if these narrations are correct, it does not corroborate permissibility to marry a jinni woman, because Bilqis herself was not a jinni, though her mother might have been one. Only Allah knows best. The marriage of Sulaiman (علیہ السلام) will be discussed later in this commentary.
Is it permissible for a woman to be king or the head or Imam of a people?
It is reported in Sahih al-Bukhari on the authority of Sayyidna Ibn ` Abbas ؓ ، that when the Holy Prophet ﷺ learnt that the people of Persia have made the daughter of Kisra as their queen, he (ﷺ) said لَن یُّفلِحَ قَومُ وَلَّوا اَمرَھُم اِمرأَۃً . That is, "Those people will never prosper who give control of authority to a woman". It is for this verdict that scholars are unanimous on the point that the control of a government, an empire or caliphate cannot be assigned to a woman. Rather the greater imamah (al-imamah al-kubra) is also allowed only to men folk, like the Imamah for prayers. As for Bilqis being the queen of Saba', it does not make it to be a religious decree, unless it is proven that Sayyidna Sulaiman (علیہ السلام) had married her, and then retained her as the queen. This assumption is not proven by any authentic narration, which could be trusted for the purpose of legislation of religious laws.
وَأُوتِيَتْ مِن كُلِّ شَيْءٍ
She has been given of everything - 23
It means that whatever services are needed to a king or an aristocrat according to their time, they all were available to her. It is, however, obvious that those things that were not invented by then, their unavailability is not in conflict with this verse.
وَلَهَا عَرْشٌ عَظِيمٌ (And she has a great throne - 23) Literal meaning of ` Arsh (عَرش) is throne of the empire. A narration is attributed to Sayyidna Ibn ` Abbas ؓ ، ' that the length of the throne of Bilqis was eighty yards, its breadth was forty yards and height thirty yards. It was profusely decorated with pearls, red rubies, topaz and olivine, and its legs were studded with precious stones and pearls. Its curtains were made of silk and fine cloth. The throne was secured within seven buildings, one within the other, all well protected and locked.
Sesungguhnya aku menjumpai ada seorang wanita yang memerintah mereka. Wanita tersebut dianugerahi segala sesuatu berupa sarana kekuasaan dan kerajaan dan ia mempunyai singgasana besar yang dari atasnya ia mengatur seluruh perkara rakyatnya.
Ciertamente, encontré que una mujer los gobierna, y que a ella le ha sido entregado el poder, y ella tiene un gran trono. Esta mujer posee todos los medios de fuerza y reinado, y tiene un gran trono en el que se ocupa de los asuntos de su pueblo.
Indeed, I found [there] a woman ruling them, and she has been given of all things, and she has a great throne. I found a woman who rules them, and this woman has been given of all means of strength and kingdom, and she has a large throne on which she manages the affairs of her people.
Dalje je rekao: “Zatekoh tu ženu, kao i njezine podanike, kako se suncu, umjesto Allahu Svevišnjem, klanjaju – šejtan ih je zaveo i lijepim im njihove postupke prikazao; naveo ih je da čine grijehe i širk, pa ih je to odvratilo od Pravog puta, te nikako ne mogu iz tmina izaći.”
Ho trovato questa donna, e ho trovato il suo popolo prostrarsi al sole, all'infuori di Allāh L'Altissimo; e Satana ha abbellito loro la condizione di idolatria e peccato in cui versano e così li ha sviati dalla Retta Via e non riescono a trovare il Suo sentiero.
Encontré a esta mujer y encontré a su gente adorando el Sol en lugar de a Al-lah, y Satán les ha embellecido las acciones de idolatría y los pecados en los que están, por lo que los ha apartado del camino de la verdad.
Nakatagpo ako sa babaing ito at nakatagpo ako sa mga tao niya na nagpapatirapa sa araw bukod pa kay Allāh – kaluwalhatian sa Kanya at pagkataas-taas Siya. Pinaganda sa kanila ng demonyo ang nasa kanila na mga gawain ng shirk at mga pagsuway saka nagpalihis ito sa kanila palayo sa daan ng katotohanan kaya sila ay hindi napapatnubayan tungo roon.
Aku mendapati wanita ini dan kaumnya menyembah matahari yang selain Allah -Subḥānahu wa Ta'ālā-. Setan telah menjadikan mereka memandang indah perbuatan-perbuatan syirik dan maksiat itu, lalu memalingkan mereka dari jalan kebenaran, sehingga mereka tidak mendapatkan jalan petunjuk kepadanya.
وَجَدتُّهَا وَقَوْمَهَا يَسْجُدُونَ لِلشَّمْسِ
I have found her and her people prostrating to the sun - 27:24
This shows that her people were star-worshippers and used to worship the sun. Some believe that they were Zoroastrians, who worship fire and all forms of light.
أَلَّا يَسْجُدُوا لِلَّـهِ الَّذِي يُخْرِجُ الْخَبْءَ (that is, they do not prostrate to Allah who bring forth what is hidden - 25).This sentence is linked with the previous one, "The Shaitan has beautified their deeds - 26" and the sense is that the Shaitan had engrained in their minds that they should not bow down before Allah, or had prevented them from the righteous path so that they should not prostrate before Allah Ta’ ala.
Bu kadını ve kavmini Allah -Subhânehu ve Teâlâ-'yı bırakıp Güneş'e secde eder halde buldum. şeytan, onlara şirk olan amelleri ve günahları süslü göstermiş ve böylece onları hak yoldan çıkarmıştır. Bunun için onlar doğru yolu bulamıyorlar.
Hạ thần đã nhìn thấy bà ta và dân chúng của bà quỳ lạy mặt trời thay vì Allah Hiển Vinh và Tối Cao, họ đã bị Shaytan ngụy trang việc làm Shirk và chống đối của mình, hắn đã kéo họ lệch xa con đường Chân Lý khiến họ không tài nào đến được với nó.
J’ai vu que cette femme et son peuple adorent le soleil au lieu d’adorer Allah. Satan leur a enjolivé leur polythéisme et leurs actes de désobéissance, les détournant ainsi du chemin de la vérité et les rendant incapables de l’emprunter.
I found her and her people prostrating to the sun instead of Allah, and Satan has made their deeds pleasing to them and averted them from [His] way, so they are not guided. I found this woman and I found her people prostrating to the sun instead of Allah, and Satan has beautified for them the actions of idolatry and sins they are on, so he has turned them away from the path of truth, and thus they are not guided to Him.
Shaytan đã ngụy trang việc làm Shirk và tội lỗi của họ khiến họ rất hài lòng, trong khi họ không được phép quỳ lạy ngoại trừ quỳ lạy Allah duy nhất bởi Ngài là Đấng đã kéo thứ đã bị bầu trời che đậy như nước mưa, bị đất che đậy như thảo mộc, Ngài biết rõ mọi việc làm của các ngươi dù công khai hay thầm kín, không gì giấu được Ngài.
Satan procéda ainsi afin qu’ils ne se prosternent pas devant Allah Seul qui fait tomber la pluie cachée dans le Ciel et pousser les plantes enfouies sous terre. Il est Celui qui est au fait de toutes vos œuvres, que vous les manifestiez ou que vous les dissimuliez, et rien ne Lui en échappe.
[And] so they do not prostrate to Allah, who brings forth what is hidden within the heavens and the earth and knows what you conceal and what you declare. Satan has beautified for them their actions of idolatry and sins, so that they do not prostrate to Allah alone, who brings the rain which He has hidden in the skies and the plants in the earth, and He knows the actions you hide and those you make apparent, none of this being hidden from Him.
Pinaganda sa kanila ng demonyo ang mga gawain ng shirk at mga pagsuway upang hindi sila magpatirapa kay Allāh lamang, na nagpapalabas ng itinago Niya sa langit na ulan at sa lupa na mga halaman, at nakaaalam sa anumang ikinukubli nila na mga gawain at anumang inilalantad nila: walang nakakukubli sa Kanya na mula roon na anuman.
Göklerde sakladığı yağmurları ve yerdeki bitkileri ortaya çıkaran, gizlediğiniz ve açığa vurduğunuz amelleri bilen Allah Teâlâ'ya secde etmesinler diye şeytan onlara içinde şirk olan amelleri ve günahları güzel gösterdi.
“Eto tako je! Šejtan im je lijepim prikazao činjenje širka i poroka da ne bi ničice pred Milostivim Allahom padali, a On je Onaj Koji izvodi ono što je skriveno na nebesima i na Zemlji, kao npr. kišu i bilje, i On je Onaj Koji zna sve što Njegovi robovi čine, krili oni to ili na javu iznosili."
Satana ha abbellito loro gli atti di idolatria e i peccati, in modo che non si prostrassero dinanzi ad Allāh l'Unico, Colui che fa scendere la pioggia che ha nascosto nei cieli e le piante che ha nascosto nella terra; ed è Consapevole delle azioni che nascondete e che mostrate; nulla di tutto ciò Gli è nascosto.
El demonio les hizo parecer agradables sus obras para que no se postraran ante Al-lah, Quien saca lo que está escondido en los cielos y dentro la Tierra, y sabe lo que ocultan y lo que hacen en público las personas.
Setan telah menjadikan mereka memandang indah perbuatan syirik dan maksiat mereka, agar mereka tidak menyembah Allah semata yang mengeluarkan apa yang Dia simpan di langit berupa air hujan dan yang Dia pendam di bumi berupa tetumbuhan dan Dia mengetahui apa yang kalian sembunyikan dan tampakkan berupa amal perbuatan, serta tidak ada satu amal pun yang luput dari-Nya.
O'ndan başka hak mabut (ilah) yoktur. O büyük arşın Rabbidir.
The Sabeans were a wealthy community of ancient times (1100 B.C. to 115B.C.). Their country was located in Ma‘arib (Yemen), where its grand ruins are still in existence. During Solomon’s period, this area was under the rule of a queen called Sheba (Bilqis). The people of this place used to worship the sun, Satan having taught them that the only thing worth worshipping was whatever was most prominent. As the sun was the most prominent of all visible things, only the sun, therefore, deserved to be considered a god and worshipped. Solomon received detailed information about the Sabeans through the hoopoe bird. This hoopoe perhaps belonged to Solomon’s army of birds and possibly received regular training.
Al-lah, no hay nadie con derecho a ser adorado excepto Él, el Señor del Gran Trono.
Allah, Đấng không có Thượng Đế đích thực nào ngoài Ngài, Chủ Nhân của chiếc ngai vương vĩ đại.
Si Allāh – walang sinasamba ayon sa karapatan na iba pa sa Kanya – ay ang Panginoon ng tronong dakila."
Allah - there is no deity except Him, Lord of the Great Throne. Allah - there is no true god besides, Lord of the Great Throne”.
Dialah Allah, tiada Tuhan yang berhak disembah kecuali Dia, Tuhan yang mempunyai Arasy yang besar."
Allāh, nessuna divinità viene realmente adorata all'infuori di Lui, Dio del Maestoso Trono.
I naposlijetku je rekao: “Nema istinskog božanstva osim Allaha! Allah je Gospodar Arša veličanstvenog.”
Allah, en dehors de qui il n’existe aucun dieu méritant d’être adoré, le Seigneur du Trône Suprême.
Süleyman -aleyhisselam- Hudhud'e şöyle demişti: "İddia ettiğinde doğru mu söylüyorsun yoksa yalancılardan mısın göreceğiz."
Salomon répondit à la huppe: Nous vérifierons si tu dis vrai ou si tu mens.
Salomón u le dijo a la abubilla: “Veré si eres sincero en lo que dices o si eres de los mentirosos”.
Sulayman nói với chim Hudhud: Ta sẽ kiểm chứng lời nói của ngươi xem ngươi trung thực hay ngươi chỉ là một tên nói dối.
Berkata Sulaiman -'alaihissalām- kepada hud-hud, "Akan kami lihat, apakah engkau memang benar dengan kabar yang engkau klaim, ataukah engkau termasuk orang-orang yang berdusta.
Suleymēn, pace a lui, disse all'Upupa: "Vedremo se hai detto la verità oppure se sei uno di coloro che raccontano bugie".
Na to vjerovjesnik Sulejman, alejhis-selam, reče pupavcu: “Malo ćemo pričekati da utvrdimo je li istinita vijest koju si nam donio ili si nam pak samo lagao.”
Sulayman's Letter to Bilqis
Allah tells us what Sulayman said to the hoopoe when he told him about the people of Saba' and their queen:
قَالَ سَنَنظُرُ أَصَدَقْتَ أَمْ كُنتَ مِنَ الْكَـذِبِينَ
((Sulayman) said: "We shall see whether you speak the truth or you are (one) of the liars.") meaning, `are you telling the truth'
أَمْ كُنتَ مِنَ الْكَـذِبِينَ
(or you are (one) of the liars.) meaning, `or are you telling a lie in order to save yourself from the threat I made against you'
اذْهَب بِّكِتَابِى هَـذَا فَأَلْقِهْ إِلَيْهِمْ ثُمَّ تَوَلَّ عَنْهُمْ فَانْظُرْ مَاذَا يَرْجِعُونَ
(Go you with this letter of mine and deliver it to them then draw back from them and see what they return.) Sulayman wrote a letter to Bilqis and her people and gave it to the hoopoe to deliver. It was said that he carried it on his wings, as is the way with birds, or that he carried it in his beak. He went to their land and found the palace of Bilqis, then he went to her private chambers and threw the letter through a small window, then he stepped to one side out of good manners. Bilqis was amazed and confused when she saw that, then she went and picked up the letter, opened its seal and read it. The letter said:
إِنَّهُ مِن سُلَيْمَانَ وَإِنَّهُ بِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِ - أَلاَّ تَعْلُواْ عَلَىَّ وَأْتُونِى مُسْلِمِينَ
(it is from Sulayman, and it (reads): `In the Name of Allah, the Most Gracious, the Most Merciful; Be you not exalted against me, but come to me submitting (as Muslims).') So she gathered her commanders and ministers and the leaders of her land, and said to them:
يأَيُّهَا الْمَلأُ إِنَّى أُلْقِىَ إِلَىَّ كِتَابٌ كَرِيمٌ
("O chiefs! Verily, here is delivered to me a noble letter.") She described it as such because of the wondrous things she had seen, that it was delivered by a bird who threw it to her, then stood aside out of good manners. This was something that no king could do. Then she read the letter to them:
إِنَّهُ مِن سُلَيْمَانَ وَإِنَّهُ بِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِ - أَلاَّ تَعْلُواْ عَلَىَّ وَأْتُونِى مُسْلِمِينَ
(Verily, it is from Sulayman, and it (reads): `In the Name of Allah, the Most Gracious, the Most Merciful; Be you not exalted against me, but come to me submitting (as Muslims).') Thus they knew that it was from Allah's Prophet Sulayman, upon him be peace, and that they could not match him. This letter was the utmost in brevity and eloquence, coming straight to the point.
أَلاَّ تَعْلُواْ عَلَىَّ
(Be you not exalted against me,) Qatadah said: "Do not be arrogant with me.
وَأْتُونِى مُسْلِمِينَ
(but come to me submitting (as Muslims). )" `Abdur-Rahman bin Zayd bin Aslam said: "Do not refuse or be too arrogant to come to me
وَأْتُونِى مُسْلِمِينَ
(but come to me submitting (as Muslims).)"
Nagsabi si Solomon – sumakanya ang pagbati ng kapayapaan – sa abubilya: "Titingin kami kung nagtotoo ka ba sa pinagsasabi mo o ikaw ay naging kabilang sa mga sinungaling.
[Solomon] said, "I will see whether you were truthful or were of the liars. Solomon (peace be upon him) said to the hoopoe: “I shall see if you are truthful in what you claim or were you amongst the liars”.
Take this letter of mine and deliver it to them. Then leave them and see what [answer] they will return." So Solomon wrote a letter and handed it to the hoopoe, and said to it: “Take this letter of mine, and give it to the people of Saba and hand it over to them, and step aside from them so you can hear what they say discuss regarding it”.
Sulejman potom napisa pismo, dade ga pupavcu i reče: “Odnesi ovo pismo moje kraljici Sabe, i njenom narodu pa im ga predaj i zatim se izmakni, ali ne previše, da bi čuo šta će zaključiti i kakvu će odluku donijeti.”
Süleyman bir mektup yazdı, onu Hudhud'e teslim etti ve ona şöyle dedi: "Bu mektubumu Sebe ehline götür ve onu kendilerine at. Sonra da onları duyacağın şekilde biraz uzak dur. Bu mektup hakkında ne sonuca varacaklarına bak!"
Así que Salomón escribió una carta y se la dio a la abubilla, y le dijo: “Toma esta carta mía, y entrégala a la gente de Saba y sepárate, para que puedas escuchar lo que dicen y discuten al respecto”.
Il écrivit ensuite une lettre et la remit à la huppe en lui disant: Emmène ma missive que voici et lance-la aux gens de Saba. Tiens-toi ensuite à distance d’eux de manière à entendre ce qu’ils diront à son sujet.
Sulayman viết một bức thư giao cho chim Hudhud, bảo: Ngươi hãy mang bức thư này của Ta ném cho dân chúng Saba', khi họ nhận được nó thì ngươi hãy tạm lánh mặt để lắng nghe xem họ bàn bạc như thế nào về bức thư này.
Letters and writings are enough proof on religious matters in the normal circumstances
اذْهَب بِّكِتَابِي هَـٰذَا (Go with this letter of mine - 28). Sayyidna Sulaiman (علیہ السلام) considered it enough to write to the queen of Saba' (Sheba) for the fulfillment of his duty to invite her to faith, and hence sent her a letter. This shows that in the normal circumstances the letter or writing is an acceptable proof. The religious jurists did not accept a letter as an evidence only where a proper personal evidence is required under Islamic law, because testimony is not allowed on telephone or by letter. It has been made mandatory for the witnesses to appear in person before the court. There is a lot of wisdom in this law. Under any law of the world prevalent in any country it is compulsory for the witnesses to appear before the court in person, and the testimony through letter or telephone is not accepted.
Writing letters and sending them to the disbelievers is permissible
Another matter that has been pro-ved by the letter of Sayyidna Sulaiman (علیہ السلام) is that in preaching of religion and invitation to Islam it is permissible to write letters to disbelievers and infidels. According to many Sahih ahadith it is established that the Holy Prophet ﷺ had also written letters to many infidels.
Social etiquettes should always be observed, no matter if it is a gathering of infidels
فَأَلْقِهْ إِلَيْهِمْ ثُمَّ تَوَلَّ عَنْهُمْ
Throw it down to them, then turn back from them - 27:28
When Sayyidna Sulaiman (علیہ السلام) made use of the hoopoe as a courier, he also taught him the social etiquette that after delivering the letter to Queen of Saba' it should move out of her court, which is the norm of the royal courts. This shows that observance of social etiquettes and good human behavior is desirable as a general rule.
Lalu Sulaiman pun menulis sepucuk surat dan menyerahkannya kepada Hudhud dan ia mewasiatkannya, "Pergilah dengan membawa suratku ini, lalu jatuhkan dan serahkanlah kepada penduduk Saba`, kemudian beralihlah ke tempat yang tidak jauh dari mereka sehingga kamu bisa mendengar apa yang mereka bicarakan tentang isi surat ini."
Così Suleymēn scrisse un messaggio, lo consegnò all'Upupa e gli disse: "Vai con questo mio messaggio e consegnalo al popolo di Seba, e fatti da parte, in modo che tu possa ascoltare ciò che dicono a riguardo".
Kaya sumulat si Solomon ng isang sulat. Iniabot niya ito sa abubilya at nagsabi siya rito: "Umalis ka kalakip ng sulat kong ito. Ipasa mo ito sa mga taga-Sheba at ipaabot mo sa kanila ito. Lumayo ka sa kanila sa isang tabi kung saan maririnig mo ang itutugon nila patungkol dito."
She said, "O eminent ones, indeed, to me has been delivered a noble letter. The queen received the letter and said: “O noble ones, a noble magnificent letter has been given to me.
Commentary
قَالَتْ يَا أَيُّهَا الْمَلَأُ إِنِّي أُلْقِيَ إِلَيَّ كِتَابٌ كَرِيمٌ
She (the queen) said (to her officials after receiving the letter), "0 chieftains, there has been thrown to me an esteemed letter, 27:29.
Literal meaning of Karim is respectable, honorable or esteemed, and idiomatically this word is used for a letter when it is sealed. This is why Sayyidna Ibn ` Abbas ؓ ، Qatadah, Zohair رحمۃ اللہ علیہما etc. have interpreted the expression کِتَابپ کَرِیم as the sealed book, which indicates that Sayyidna Sulaiman (علیہ السلام) had put his seal on the letter. When the Holy Prophet ﷺ learnt about the tradition of the non-Arab kings that they do not read the letter if it is not sealed, he got a seal made for himself, and used it on the letters he sent to Caesar and Chosro. It shows that the practice of sealing a letter is to show respect to the letter as well as to the addressee. The present day practice is to secure the letter in an envelope, which is as good as sealing it. Where show of respect to the addressee is intended, it is closer to the practice of the Holy Prophet ﷺ to secure it in an envelope.
The language of the letter of Sulaiman
Although Sayyidna Sulaiman (علیہ السلام) was not an Arab, yet it is not unlikely that he knew the Arabic language, especially when he knew the languages of the animals. As the Arabic language is supreme among all the languages, it is possible that he might have written the letter in Arabic. It is also probable because Bilqis was an Arab by race, and she read the letter and understood it. The other probability is that he had written the letter in his own language and an interpreter read it for her. (Ruh)
Sau khi nữ vương nhận được bức thư, bà nói: Hơi các chư thần, ta vừa được ném cho một bức thư rất quan trọng.
Kraliçe mektubu aldı ve şöyle dedi: "Ey ileri gelenler! Gerçekten bana çok önemli ve değerli bir mektup bırakıldı."
Natanggap ng reyna ang sulat at nagsabi siya: "O mga maharlika, tunay na ako ay pinadalhan ng isang sulat na marangal na kapita-pitagan.
La reina Bilquis recibió la carta y dijo: “Nobles, una magnífica y noble carta me ha sido entregada.
La regina ricevette il messaggio e disse: "O cortigiani, in verità mi è stata consegnato un messaggio gentile e prezioso"
Après avoir pris connaissance de la missive, la reine dit: Ô notables, une lettre noble et majestueuse m’a été lancée.
Dobivši to pismo, kraljica je okupila velikodostojnike svog naroda i obratila im se: “Velikodostojnici, dobila sam jedno časno i poštovanja vrijedno pismo.”
Lalu surat itu diterima oleh sang Ratu. Dia berkata, "Wahai para pembesar! Sesungguhnya telah dijatuhkan kepadaku sepucuk surat yang mulia lagi agung.
Bức thư này được Sulayman gởi đến được khai đề bằng câu: Nhân danh Allah, Đấng Rất Mực Độ Lượng, Đấng Rất Mực Khoan Dung.
Bu mektup Süleyman'dandır. Muhtevası Rahman ve Rahim olan Allahın adıyla başlamaktadır.
Il contenuto di questo messaggio inviato da Suleymēn inizia con: "In nome di Allāh, il Compassionevole, il Misericordioso.
“Pismo je od kralja Sulejmana i počinje s bismilom: u ime Allaha, Milostivog, Samilosnog!…”, rekla je.
Le contenu de cette missive envoyée par Salomon commence par Bismi Llâhi r-Raħmâni r-Raħîmi (Au nom d'Allah, le Tout Miséricordieux, le Très Miséricordieux)
Ang nilalaman nitong sulat na ipinadala mula kay Solomon ay ang pinasisimulan sa "ngalan ni Allāh, ang Napakamaawain, ang Maawain,"
Some rules of writing letters
إِنَّهُ مِن سُلَيْمَانَ وَإِنَّهُ بِسْمِ اللَّـهِ الرَّحْمَـٰنِ الرَّحِيمِ
It is from Sulaiman and it is (in the following words:) With the name of Allah, the All-Merciful, the Very-Merciful. 27:30
There is not a single aspect of human life on which Qur'an does not provide guidance. Mutual exchange of welfare and other information through letters is part of human requirements. In this Surah, full text of the letter from Sayyidna Sulaiman (علیہ السلام) to Queen Saba' has been reproduced. This is a letter from a prophet, and Qur'an has reproduced it as an approved format for a letter. Hence, it should be taken in that light and Muslims should try to follow the guidance provided in it for letter writing.
Writer should first write his name and then of the addressee
The very first guidance provided in this letter is that Sayyidna Sulaiman (علیہ السلام) has begun it by writing his name. How did he write the name of the addressee, it is not mentioned in the Qur'an. However, it does tell us that it was the practice of the prophets to write their name first, in which there are many benefits: For instance, the addressee would know even before reading the letter from whom it has come. So he would read the letter in the backdrop of his relations with the writer, and any confusion about the identity of the writer would be eliminated right in the beginning. The Holy Prophet ﷺ had also adopted the same practice in all his letters addressed to various persons, and began the letter with the wordings مِن مُحَمَّد عبد اللہ و رسولہٖ (From Muhammad, the slave of Allah and His messenger)
A question may arise here as to whether it would be a disrespect to the addressee if a junior writes his name first while writing to his elder, teacher or senior in status? So, is it appropriate to follow this practice or not? In this respect the companions of the Holy Prophet ﷺ had acted differently. Most of them preferred to follow the practice of the Holy Prophet ﷺ and not the requirement of the formality, and wrote their names first even when writing to the Holy Prophet ﷺ himself. Ruh al-Ma’ ani has reproduced a narration of Sayyidna 'Anas ؓ from al-Bahr ul-Muhit as follows:
مَا کَان احد اعظم حرمۃ مِن رسول اللہ ﷺ، و کان اصحابہٖ اذا کتبوا کتاباً بدأوا بانفسھم۔ قلت : و کتاب علاء الحضرمی ؓ یشھد لہ، علی ما روی۔
"No human is more revered than the Holy Prophet ﷺ 0, but when his companions used to write to him, they would first write their names, and I say that Sayyidna ` Ala' Al-Hadrami's letter, which he wrote to the Holy Prophet ﷺ ", is a proof to that."
However, after quoting these narrations in Ruh ul-Ma’ ani it is observed that all this discussion is about the preferred way, otherwise both ways are permissible. If someone writes his name in the last, that too is correct. Religious jurist Abu al-Layth has written in his Bustan that if someone starts with the name of the addressee, no one can question its permissibility, because this has also been the practice among the Muslims for long, and no one has objected to that. (Ruh ul-Ma’ ani, Qurtubi)
Replying to letters is also a practice of the prophets
It is observed in Tafsir ul-Qurtubi that if someone receives a letter, it is incumbent upon him to answer it, because a letter from someone not present is as good as the greeting of the one who is present. It is attributed to Sayyidna Ibn ` Abbas ؓ in a narration that he used to regard the reply of a letter as much obligatory as the reply to a greeting by salam. (Qurtubi)
Starting letters with Bismillah
The letter of Sayyidna Sulaiman (علیہ السلام) and all the letters sent by the Holy Prophet ﷺ have established that writing Bismillah at the beginning of a letter was the practice of the prophets. As to the question whether Bismillah should precede the name of the writer or not, the practice of the Holy Prophet ﷺ was that he always put Bismillah before his name, and the name of the addressee after his own name. But in the Qur'an the order is reversed and the name of Sayyidna Sulaiman (علیہ السلام) is written first and then Bismillah. Therefore, it is also in order if the name of the writer is written first and then Bismillah. But Ibn Abi Hatim has reported on the authority of Yazid Ibn Rauman that in fact Sayyidna Sulaiman (علیہ السلام) had written his letter in this manner: بسم اللہ الرحمٰن الرحیم ۔ من سلیمان بن داؤد الٰی بلقیس ابنۃ شرح و قومھا۔ ان لا تعلوا عَلَیَّ وَاتُونِی مُسلِمِینَ (which means that he wrote Bismillah before his name) but when Bilqis read out this letter to her people, she mentioned the name of Sulaiman (علیہ السلام) first in order to let them know the name of the writer. The Holy Qur'an has copied what Bilqis had uttered. There is no mention in the Qur'an whether Bismillah was written first or the name of Sayyidna Sulaiman (علیہ السلام) in the original letter. There is yet another possibility that the name of Sulaiman (علیہ السلام) was written on the envelope and Bismillah at the top of the letter, and when Bilqis read out the letter to her people she announced the name of Sayyidna Sulaiman (علیہ السلام) first.
Ruling
The original tradition (Sunnah) of letter writing is that all letters should begin with Bismillah. However, the religious jurists have ruled, on the authority of the indications given in the Qur'an and Sunnah, that if there is a risk of disrespect to the name of Allah on the apprehension that the paper on which Bismillah is written would be thrown away, then it is not right to write Bismillah, lest one should get involved in sin. The present day practice is that letters are thrown away after reading and they end up in garbage. Hence, it is better to perform Sunnah by reciting Bismillah orally before starting the letter, rather than writing it on paper.
Can a paper bearing a Qur'anic verse be given in the hands of a disbeliever?
Sayyidna Sulaiman علیہ السلام had sent this letter to Bilqis when she was not a Muslim, but بسم اللہ الرحمٰن الرحیم was written on it. It confirms that this is permissible. The non-Arab kings to whom the Holy Prophet ﷺ had written letters were disbelievers. But the letters contained some Qur'anic verses too. It should be understood that although it is not permitted to hand over the Holy Qur'an to infidels, but any book or paper containing some verses of the Qur'an does not qualify to be the Qur'an itself; hence, such papers or books can be handed over to an infidel or to someone without وُضُو wudu' (ablution). (Alamgiri)
Letters should be written short, comprehensive, eloquent and effective
Looking at the letter of Sayyidna Sulaiman (علیہ السلام) one cannot avoid noticing that it is so comprehensive that all important matters have been put together in a few sentences, maintaining the high standard of eloquence along with the royal grandeur in front of the infidels. At the same time perfected attributes of Allah Ta’ ala are also described along with an invitation towards Islam. The condemnation of conceit and arrogance is also noticeable. As a matter of fact, this letter is a specimen of the marvel of Qur'an. Sayyidna Qatadah ؓ has stated that it was the practice in letter writing by all the prophets to make it brief but at the same time ensuring that nothing mentionable is left out. (Ruh ul-Ma’ ani)
La envía Salomón, y dice: 'En el nombre de Al-lah, el Misericordioso, el Compasivo.
Indeed, it is from Solomon, and Indeed, it reads: 'In the name of Allah, the Gracious, the Merciful. The content of this letter which has been sent by Solomon and which begins with: “In the name of Allah, the Gracious, the Merciful.” is:
Kandungan surat yang dikirimkan Sulaiman kepadaku ini dibuka dengan ungkapan: 'Dengan menyebut nama Allah Yang Maha Pemurah lagi Maha Penyayang.
Be not haughty with me but come to me in submission [as Muslims].' " Do not be arrogant, and come to me obediently and submitting to what I call you towards, namely declaring Allah’s Oneness and leaving associating partners with Him which you are involved in, as you worshipped the sun alongside Him”.
No sean arrogantes conmigo, y vengan a mí en sumisión como musulmanes declarando la Unicidad de Al-lah y dejando de asociar con Él al adorar al Sol”.
Asla kibirlenip, büyüklenmeyin. Yüce Allah'ı birlemek ve O'na şirk koşmayı terk etmek adına sizlere yaptığım davetime boyun eğerek ve teslimiyet göstererek gelin. Zira sizler, Yüce Allah ile birlikte Güneş'e tapıp, ibadet etmekteydiniz.
A zatim je dodala: “Sulejman poručuje: ‘Ne uznosite se iznad mene, već dođite preda me, ponizno priznajući da je Allah jedini istinski bog! Sustegnite se od činjenja širka, tj. ne obožavajte sunce!’”
Non siate arroganti, e venite a me obbedienti e sottomessi all'unicità di Allāh e all'abbandono della condizione di idolatria in cui versate e a cui vi ho invitato, mentre adoravate il Sole assieme a Lui.
Janganlah kalian berlaku sombong terhadapku dan datanglah kepadaku sebagai orang-orang yang taat lagi berserah diri terhadap apa yang aku dakwahkan kepada kalian berupa pengesaan Allah dan meninggalkan kesyirikan kepada-Nya yang kalian lakukan sebab kalian telah menyembah matahari sebagai tuhan di samping Allah'."
na [nagsasaad]: Huwag kayong magpakamalaki sa akin at pumunta kayo sa akin bilang mga nagpapaakay na sumusuko sa inaanyaya ko sa inyo na paniniwala sa kaisahan ni Allāh at pag-iwan sa anumang nasa inyo na pagtatambal sa Kanya yayamang sumamba kayo sa araw kasama sa Kanya."
Các ngươi đừng tỏ vẻ cao ngạo với Ta, hãy đến trình diện Ta như một tín đồ Muslim khi Ta mời gọi các ngươi đến với việc tôn thờ một mình Allah và từ bỏ sự tổ hợp các thần linh cùng với Ngài, đó là việc các ngươi đang thờ phượng mặt trời cùng với Ngài.
Salomon y dit ensuite: Ne soyez pas arrogants et venez à moi en étant soumis au monothéisme auquel je vous invite et en renonçant à votre polythéisme, puisque vous adorez le soleil.
She said, "O eminent ones, advise me in my affair. I would not decide a matter until you witness [for] me." The queen said: “O noble ones and leaders, explain to me the right course in my matter. I am not going to decide a matter until you come to me and present your opinions regarding it”.
Nagsabi ang reyna: "O mga maharlika at mga ginoo, linawin ninyo sa akin ang anyo ng pagkatama sa usapin ko. Hindi nangyaring ako ay maghuhusga sa isang usapin hanggang sa dumalo kayo sa akin at maglantad ng pananaw ninyo hinggil dito."
Potom se kraljica obrati svojoj sviti: “O dostojanstvenici, savjetujte mi šta trebam uraditi u pogledu pisma koje dobih od Sulejmana – ništa mimo vas neću odlučiti, sve dok mi svoje mišljenje o ovom ne iznesete.
Kraliçe şöyle dedi: "Ey ileri gelenler ve efendiler! Bu işimde bana isabetli olan görüşü açıklayın. Siz hazır olmadıkça ve açık bir şekilde görüşünüzü ortaya koymadıkça bir iş hakkında kesin karar vermem."
Puis la reine dit: Ô notables et seigneurs, indiquez-moi comment agir dans cette affaire. Je ne prendrai aucune décision sans que vous ne soyez présents et me donniez votre avis.
Ella dijo: “Eminentes consejeros, aconséjenme. No decidiré en este asunto hasta que me asistan”.
Consultation in important matters is a Sunnah. It provides the benefit of having views of others, and gives them a sense of participation
قَالَتْ يَا أَيُّهَا الْمَلَأُ أَفْتُونِي فِي أَمْرِي مَا كُنتُ قَاطِعَةً أَمْرًا حَتَّىٰ تَشْهَدُونِ
She said, "0 chieftains, advise me in the matter I have (before me). I am not the one who decides a matter absolutely unless you are present with me." - 32
The word اَفتُونِی is derived from Fatwa فَتوٰی ، which means answering some specific issue. Here it means to give counsel or to express one's views. When Queen Bilqis received the letter of Sayyidna Sulaiman (علیہ السلام) she called the members of her government and asked their view as to what she should do. Before asking their view on the matter, she encouraged and pleased them by declaring that she did not take decisions without consulting them. Because of her remarks, the ministers and the generals expressed their readiness to sacrifice everything they had in order to follow her command. نَحْنُ أُولُو قُوَّةٍ وَأُولُو بَأْسٍ شَدِيدٍ وَالْأَمْرُ إِلَيْكِ ("We are powerful and tough fighters, and the decision lies with you - 33). Sayyidna Qatadah ؓ has related that according to his information there were 313 members in her consultative committee, and each one of them represented and enjoyed the support of ten thousand persons. (Qurtubi)
This statement brings to light that having consultation with supporters is an old practice. Islam has attached great importance to consultation and has made this mandatory for the government functionaries. So much so that the Holy Prophet ﷺ ، who was the recipient of revelations from Allah Ta’ ala and also used to get direct guidance from Him (thus did not have any need for consultation or advice), was also commanded to follow this practice, in order to set up a tradition for his followers. The Holy Qur’ an directs the Holy Prophet ﷺ وَشَاوِرْهُمْ فِي الْأَمْرِ (3:159) that is, he should consult them in the matters. There is a sense of participation for the companions in this command, and an advice for the coming generations that the government functionaries must always consult on important matters.
Reaction of Queen Bilqis on the letter of Sulaiman
After having consulted the functionaries of her government and gaining their confidence, she herself developed a strategy that she should initially test out the real intention of Sayyidna Sulaiman (علیہ السلام) and to find out whether he was actually a prophet and messenger of God, and whether he was really conveying the message of God or he was aspiring for a greater empire. The purpose behind this strategy was to find out that if he was a prophet in reality, then his command should be followed and no hostility be adopted against him. On the other hand if he was only a king and wished to expand his empire by subjugating her kingdom, then a different plan be worked out to face the challenge. To test out the real intention of Sayyidna Sulaiman (علیہ السلام) she adopted the tactic of sending to him precious gifts and presents. If he becomes satisfied after receiving the gifts, then it would indicate that he was only a king and had approached her with mundane motives. On the other hand, if he was actually a prophet then he would not agree on anything other than acceptance of Islam. Ibn Jarir has reported this explanation from Sayyidna Ibn ` Abbas ؓ Mujahid, Ibn Juraij, and Ibn Wahb رحمۃ اللہ علیہم with several chins of narrators.The same subject is elaborated in the following verse:
La regina disse: "O cortigiani e signori, datemi un buon consiglio sulla decisione che dovrò prendere, poiché non prendo una decisione finché non siate presenti e non diate il vostro parere"
Ratu itu berkata, "Wahai para pembesar dan pemuka kaumku! Berilah aku saran yang benar dalam urusanku ini sebab aku tidak pernah memutuskan suatu persoalan hingga kalian berkumpul di majelisku dan memberiku saran dan pendapat kalian."
Nữ vương hỏi các chư thần của mình: Hỡi các chư thần, mong các chư thần cho ta biết ý kiến, ta nên quyết định thế nào, ta không thể tự phán quyết cho đến khi các chư thần trưng bày ý kiến của riêng mình.
Bilqis consults with Her Chiefs
When she read Sulayman's letter to them and consulted with them about this news, she said:
يأَيُّهَا الْمَلأ أَفْتُونِى فِى أَمْرِى مَا كُنتُ قَـطِعَةً أَمْراً حَتَّى تَشْهَدُونِ
("O chiefs! Advise me in (this) case of mine. I decide no case till you are present with me.") meaning, `until you come together and offer me your advice.'
قَالُواْ نَحْنُ أُوْلُواْ قُوَّةٍ وَأُولُو بَأْسٍ شَدِيدٍ
(They said: "We have great strength, and great ability for war...") They reminded her of their great numbers, preparedness and strength, then they referred the matter to her and said:
وَالاٌّمْرُ إِلَيْكِ فَانظُرِى مَاذَا تَأْمُرِينَ
(but it is for you to command; so think over what you will command.) meaning, `we have the power and strength, if you want to go to him and fight him.' The matter is yours to decide, so instruct us as you see fit and we will obey. Ibn `Abbas said: "Bilqis said:
إِنَّ الْمُلُوكَ إِذَا دَخَلُواْ قَرْيَةً أَفْسَدُوهَا وَجَعَلُواْ أَعِزَّةَ أَهْلِهَآ أَذِلَّةً
(Verily, kings, when they enter a town, they destroy it and make the most honorable amongst its people the lowest.) And Allah said:
وَكَذلِكَ يَفْعَلُونَ
(And thus they do. ) Then she resorted to peaceful means, seeking a truce and trying to placate Sulayman, and said:
وَإِنِّى مُرْسِلَةٌ إِلَيْهِمْ بِهَدِيَّةٍ فَنَاظِرَةٌ بِمَ يَرْجِعُ الْمُرْسَلُونَ
(But verily, I am going to send him a present, and see with what the messengers return.) meaning, `I will send him a gift befitting for one of his status, and will wait and see what his response will be. Perhaps he will accept that and leave us alone, or he will impose a tax which we can pay him every year, so that he will not fight us and wage war against us.' Qatadah said: "May Allah have mercy on her and be pleased with her -- how wise she was as a Muslim and (before that) as an idolator! She understood how gift-giving has a good effect on people." Ibn `Abbas and others said: "She said to her people, if he accepts the gift, he is a king, so fight him; but if he does not accept it, he is a Prophet, so follow him."
They said, "we are men of strength and of great military might, but the command is yours, so see what you will command." The nobles from her people said: “We are people of great power and strong might in warfare, but the opinion is what you think, so see what you will command us to do; we are able to carry it out”.
Kavminin ileri gelenleri ona şöyle dediler: "Biz çok büyük kuvvet sahibi ve savaşta çok çetin ve zorluk sahibi kimseleriz. Buyruk ise senindir. Artık bize ne buyuracağını sen karar ver, biz onu yapmaya güç yetiririz."
Para pemuka kaumnya tersebut menjawab, "Kita adalah orang-orang yang memiliki kekuatan yang dahsyat dan juga memiliki keberanian yang tinggi dalam peperangan, sedang keputusan berada di tanganmu. Oleh sebab itu, pertimbangkanlah apa yang akan engkau perintahkan pada kami sebab kami pasti kuasa untuk melaksanakannya."
Nagsabi sa kanya ang mga maharlika kabilang sa mga tao niya: "Tayo ay mga may lakas na malaki at mga may bagsik na malakas sa digmaan. Ang pananaw [na sinusunod] ay ang nakikita mo kaya tingnan mo kung ano ang ipag-uutos mo sa amin sapagkat kami ay mga nakakakaya sa pagpapatupad niyon."
Les notables répondirent: Nous détenons une force immense et notre nuisance est terrible en temps de guerre. Quelle que soit ta décision, elle est la bienvenue car nous disposons des moyens d’exécuter ce que tu nous ordonneras.
Ellos dijeron: “Somos hombres de fuerza y de gran poder militar, pero el mandato es tuyo, así que considera tus órdenes, tenemos capacidad de cumplirlas”.
Le dissero i cortigiani del suo popolo: "Siamo una grande potenza e siamo feroci guerrieri; la decisione spetta a te, ordina ciò che vuoi e noi saremo in grado di realizzarlo".
“Znano ti je da smo mi vrlo moćni, i silni, i brojni, i hrabri, i strpljivi ratnici”, dostojanstvenici odgovoriše kraljici, “a odluka je tvoja, pa vidi šta je u ovom slučaju najkorisnije za nas i tako odluči, a mi ćemo tvoju odluku bespogovorno provesti.”
Các chư thần giải trình: Chúng ta vốn là một vương quốc hùng mạnh, quân binh của chúng ta có dày dặn kinh nghiệm trên sa trường, nữ vương cứ xem xét và ra lệnh, các thần nhất quyết phục tùng mệnh lệnh.
La reina dijo: “Cuando los reyes ingresan a cualquier ciudad, la arruinan con la matanza y el saqueo que llevan a cabo, y hacen deshonrar a sus líderes y nobles. Así es como los reyes siempre se comportan cuando conquistan a la gente de una ciudad, para plantar las semillas del miedo y el temor en los corazones de las masas”.
La regina disse: "In verità, i re, quando entrano in un villaggio, lo distruggono con l'omicidio, il saccheggio e la depredazione, e rendono i suoi signori miseri, dopo che furono illustri e inarrivabili; questo è ciò che fanno i sovrani quando sconfiggono gli abitanti di un villaggio, per mostrare la loro potenza e per incutere timore negli animi.
La reine dit ensuite: Lorsque des rois entrent dans une cité, ils la saccagent, tuent ses habitants et avilissent ses seigneurs et ses notables. C’est ainsi que se comportent toujours les rois lorsqu’ils vainquent les habitants d’une cité afin de les impressionner et de les terrifier.
Sang Ratu berkata, "Sesungguhnya apabila raja-raja memasuki suatu negeri di antara negeri-negeri yang ada, niscaya mereka membinasakannya dengan melakukan pembunuhan, kerusakan, dan perampasan dan menjadikan para pembesar dan pemukanya hina setelah sebelumnya mereka memiliki kemuliaan dan kekuatan. Demikianlah yang akan dilakukan para raja itu apabila mereka menaklukkan penduduk suatu negeri dengan tujuan menanamkan rasa takut dan keseganan dalam hati orang-orang yang mereka taklukkan.
Kraljica reče: “Kad kraljevi osvoje neki grad, uglednike njegove ponize i naprave pometnju ubijajući, porobljavajući, rušeći – tako moćniji postupaju na svakom mjestu i u svakom vremenu. Eto tako postupaju kako bi kod stanovnika mjesta koje osvoje izazvali strah i strahopoštovanje.”
Nữ vương nói: Theo thường lệ khi vua chúa muốn tấn công xâm lược một khu vực nào đó là họ sẽ tàn phá, giết chóc, cướp bóc, phế bỏ quyền lực của các lãnh đạo, tịch thu tài sản của người giàu, bắt tất cả làm thứ dân thấp hèn nhất, đó là kế sách phổ biến được vua chúa xâm lược triển khai khi họ chiếm được xóm làng, để gieo rắc hoang mang và sợ hãi trong lòng người.
She said, "Indeed, kings - when they enter a city, they ruin it and render the honored of its people humbled. And thus do they do. The queen said: “When kings enter any city, they ruin it by the killing, seizing and looting they carry out, and they make its leaders and nobles disgraced, after the honour and protection they enjoyed. And this is how kings always behave when they conquer the people of a city, to plant the seeds of fear and awe in the hearts of the masses.”
Nagsabi ang reyna: "Tunay na ang mga hari, kapag pumasok sa isa sa mga pamayanan, ay nanggugulo roon dahil sa isinasagawa nilang pagpatay, pangangamkam, at pandarambong. Ginagawa nila ang mga ginoo niyon at ang mga maharlika niyon na mga kaaba-aba matapos na nagkaroon ang mga ito ng karangalan at kapangyarihan. Gayon ang ginagawa ng mga hari palagi kapag nanaig sila sa mga mamamayan ng isang pamayanan upang makapagtanim sila ng sindak at hilakbot sa mga kaluluwa.
Kraliçe şöyle dedi: "Şüphesiz hükümdarlar bir memlekete girdikleri zaman; öldürerek, yağmalayarak ve talan ederek oraları ifsat ederler. O memleketlerin izzetli ve kuvvet sahibi efendilerini ve ileri gelenlerini zelil ederler. Hükümdarlar üstün geldikleri memleketin ahalisinin içine korkuyu ve heybeti yerleştirmek için daima böyle yaparlar.
“Ja ću onom ko mi je poslao ovo pismo i njegovim sunarodnicima vrijedan dar poslati”, zaključila je kraljica. “I sačekat ću da se izaslanici vrate od Sulejmana i obavijeste me o njegovoj reakciji.”
Pero enviaré un regalo al remitente de la carta y a su gente, y veremos lo que traen los mensajeros como información”.
وَإِنِّي مُرْسِلَةٌ إِلَيْهِم بِهَدِيَّةٍ فَنَاظِرَةٌ بِمَ يَرْجِعُ الْمُرْسَلُونَ ﴿35﴾
And I am going to send a gift to them, then see, what response the envoys will bring back." 27:35.
Appearance of envoys of Bilqls in the court of Sulaiman (علیہ السلام)
Historical Isra'ili legends describe in great detail the incident of the visit of the envoys of Bilqis and the gifts they had taken with them. All versions of the legends agree on that the gifts included some gold bricks, some precious stones, one hundred slaves and one hundred slave girls. But the slave girls were dressed in men's clothes and the slaves were dressed in ladies outfits. There was also a letter from Bilqis, in which there were some questions for testing Sayyidna Sulaiman (علیہ السلام) the selection of gifts also, his test was intended. Allah Ta’ ala had passed on detailed information of gifts to Sulaiman (علیہ السلام) even before their arrival. Sayyidna Sulaiman (علیہ السلام) commanded the Jinns to lay out a floor of gold and silver bricks over a thirty miles stretch from his court, and that strange looking animals be lined up on either side of this pathway. Their excrement of bowels was also to be placed on the floor of gold and silver. Similarly, his court was decorated with special attention. Four thousand chairs of gold were placed on the left side and four thousand on the right side of the main hall for the scholars, ministers, and other officials of the court. The entire hall was bedecked with precious stones. When Bilqis's envoys saw animals standing on the floor of gold bricks, they were embarrassed with the gifts they had brought with them. It is reported in some narrations that they threw away their gold bricks. Then as they proceeded, they saw rows of beasts and birds on either side of the pathway. After that they came across the rows of jinns. Seeing them, they were browbeaten. Ultimately, when they reached the court and stood before Sayyidna Sulaiman he received them with dignity, and entertained them with veneration. But he returned all their gifts and presents, and answered all the questions sent up by Bilqis. (Qurtubi)
Pour ma part, je vais envoyer à l’auteur de la missive et à son peuple un message puis j’attendrai ce que les messagers m’apporteront comme réponse.
Sesungguhnya aku akan mengirim hadiah kepada penulis surat ini dan kaumnya dan aku akan menunggu jawaban yang akan dibawa kembali oleh utusan-utusan itu setelah hadiah itu diserahkan kepada mereka."
In verità, invierò a colui che ha inviato questo messaggio e al suo popolo un dono, così da valutare ciò che porterà il messaggero al suo ritorno.
But indeed, I will send to them a gift and see with what [reply] the Messengers will return." I am sending a gift to the sender of the letter and his people, and I shall see what the messengers bring after sending this gift”.
Tunay na ako ay magsusugo ng isang regalo sa may-ari ng sulat at mga tao niya at titingin kung ano ang dadalhin ng mga sugo matapos ng pagsusugo ng regalong ito.
Ta sẽ gởi lại chủ nhân của bức thư này và quân lính của ông vật phẩm cống nạp, và ta chờ đợi xem sứ thần sẽ mang điều gì trở về sau lễ vật cống nạp này của ta.
The Queen of Sheba viewed the matter quite realistically. She realised that if she resisted the might of Solomon, there was a strong possibility of her being defeated and then her nation would be treated as every vanquished nation is treated by a victorious nation. On the contrary, she thought, she would be saved if she surrendered. However, the queen pursued the course of sending gifts to him by way of initial feelers, so that she might know whether Soloman desired wealth, or if not, whether he had any other demands based on some other principle.
"Şüphesiz ben bu mektubun sahibine ve kavmine bir hediye göndereceğim. Elçilerin bu hediyeden sonra ne haberle döneceklerine bakacağım."
Kraliçenin elçisi ve onunla beraber olan yardımcıları taşıdıkları hediyelerle Süleyman'a geldikleri zaman, Süleyman -aleyhisselam- kendisine hediye getirilmesini hoş karşılamayarak şöyle dedi: "Beni kendinizden alıkoymak için bana mal ile yardımda mı bulunuyorsunuz? Allah'ın bana verdiği peygamberlik, krallık ve mal size verdiklerinden daha hayırlıdır. Muhakkak siz, dünya malından size verilen hediyeler ile sevinmektesiniz."
The Gift and the Response of Sulayman
More than one of the scholars of Tafsir among the Salaf and others stated that she sent him a huge gift of gold, jewels, pearls and other things. It is apparent that Sulayman, peace be upon him, did not even look at what they brought at all and did not pay any attention to it, but he turned away and said, rebuking them:
أَتُمِدُّونَنِ بِمَالٍ
("Will you help me in wealth") meaning, `are you trying to flatter me with wealth so that I will leave you alone with your Shirk and your kingdom'
فَمَآ ءَاتَـنِى اللَّهُ خَيْرٌ مِّمَّآ ءَاتَـكُمْ
(What Allah has given me is better than that which He has given you!) means, `what Allah has given to me of power, wealth and troops, is better than that which you have.'
بَلْ أَنتُمْ بِهَدِيَّتِكُمْ تَفْرَحُونَ
(Nay, you rejoice in your gift!) means, `you are the ones who are influenced by gifts and presents; we will accept nothing from you except Islam or the sword.'
ارْجِعْ إِلَيْهِمْ
(Go back to them) means, with their gift,
فَلَنَأْتِيَنَّهُم بِجُنُودٍ لاَّ قِبَلَ لَهُمْ بِهَا
(We verily, shall come to them with armies that they cannot resist,) they have no power to match them or resist them.
وَلَنُخْرِجَنَّهُم مِّنْهَآ أَذِلَّةً
(and we shall drive them out from there in disgrace,) `we shall drive them out in disgrace from their land.'
وَهُمْ صَـغِرُونَ
(and they will be abased.) means, humiliated and expelled. When her messengers came back to her with her undelivered gift, and told her what Sulayman said, she and her people paid heed and obeyed him. She came to him with her troops in submission and humility, honoring Sulayman and intending to follow him in Islam. When Sulayman, peace be upon him, realized that they were coming to him, he rejoiced greatly.
Quando il suo messaggero e i suoi compagni giunsero da Suleymēn, consegnandogli il dono, Suleymēn si meravigliò del dono, dicendo: "Mi donate ricchezze affinché non prenda decisioni contro di voi? La Profezia, il Regno e la ricchezza che Allāh mi ha concesso sono migliori dei vostri doni; piuttosto, siete voi a gioire se vi vengono donate cose effimere di questo mondo"
Tatkala para utusannya yang membawa hadiah itu sampai kepada Sulaiman maka Sulaiman mengingkari pengiriman hadiah tersebut sembari berkata, "Apakah kalian mengirimkan kepadaku harta agar kalian mengalihkanku dari mendakwahi kalian? Sungguh, apa yang diberikan Allah kepadaku berupa kenabian, kerajaan, dan harta tentu lebih baik daripada apa yang diberikan-Nya kepada kalian, akan tetapi kalian malah merasa bangga dengan hadiah duniawi yang diberikan kepada kalian."
Puis lorsque le messager de la reine et ses aides chargés du présent de la reine arrivèrent chez Salomon, il réprouva l’initiative de la reine et leur dit: Me donnez-vous ces biens afin que je renonce à vous prêcher? La Prophétie, la royauté et la richesse qu’Allah m’a données valent plus que ce qu’Il vous a donné. C’est vous plutôt qui êtes réjouis des débris de ce monde que l’on vous a concédés.
Khi sứ giả của nữ vương mang cống vật đến tặng ra mắt Sulayman thì bị Sulayman từ chối không nhận và nói: Các ngươi định lo lót Ta bằng tài sản này để Ta bỏ qua cho các ngươi đó ư? Với những gì mà Allah ban cho Ta như sứ mạng, quyền lực và tài sản tốt hơn nhiều so với những thứ mà Ngài ban cho các ngươi, vậy mà các ngươi tỏ ra thích thú với những thứ ảo huyền của trần gian này đó ư?!
Entonces, cuando los emisarios de la reina llegaron llevando el regalo a Salomón, él los criticó por enviar el regalo, diciendo: “¿Me están ofreciendo riqueza para tentarme? La profecía, el reino y la riqueza que Al-lah me ha dado es mejor que lo que ustedes me están ofreciendo. Ciertamente, son ustedes quienes se regocijan con las riquezas a corto plazo de este mundo que les han sido dadas”.
So when her messenger and his helpers who were with him came carrying the present to Solomon, he criticised them for sending the present, saying: “Are you providing me with wealth to turn me away from you? The prophethood, kingdom and wealth Allah has given me is better than what He has given you. In fact, it is you who are rejoicing on the short-term riches of the world you have been given”.
Kaya noong dumating ang sugo ng reyna at ang kasama rito na mga katulong nito na nagdadala ng regalo kay Solomon, minasama sa kanila ni Solomon ang pagpapadala ng regalo habang nagsasabi: "Mag-aayuda ba kayo sa akin ng mga yaman upang maglihis kayo sa akin palayo sa inyo gayong ang ibinigay sa akin ni Allāh na pagkapropeta, paghahari, at yaman ay higit na mabuti kaysa sa ibinigay Niya sa inyo? Bagkus kayo ay ang natutuwa sa iniregalo sa inyo mula sa mga latak ng Mundo.
Return of the presents of Bilqis by Sayyidna Sulaiman (علیہ السلام)
قَالَ أَتُمِدُّونَنِ بِمَالٍ فَمَا آتَانِيَ اللَّـهُ خَيْرٌ مِّمَّا آتَاكُم بَلْ أَنتُم بِهَدِيَّتِكُمْ تَفْرَحُونَ
"Are you giving me an aid of wealth? So what Allah has given me is much better than He has given to you. But you yourselves are proud of your gift. 27:36.
When Bilqis's envoys reached the court of Sayyidna Sulaiman (علیہ السلام) with the gifts and presents sent by her, he said to them ` Do you wish to help me with wealth? Whatever wealth and bounties I have been given by Allah is much better than your wealth and material. Therefore, I do not accept your presents of wealth. You better take them away, and enjoy them yourself.
Is it permissible to accept presents from infidels?
Sayyidna Sulaiman (علیہ السلام) did not accept the presents of Queen Bilqis, which indicates that it is not permissible or not preferable to accept presents from infidels. The correct position about this question is that if this may lead to weakening of one's position or that of Muslim community, or is likely to go against the expediency of the national interest, then it is prudent not to accept their presents. (Ruh ul-Ma’ ani). But if the interest of the Muslims is in favour of acceptance, for instance if this gesture may lead the non-Muslims to the acceptance of Islam, or may ward off some impending danger to Islam, in such situations it is permitted. It was the practice of the Holy Prophet ﷺ to accept presents from some infidels and reject them from others. It is reported in ` Umdatul Qari Sharh al-Bukhari (Kitab ul-hibah) and Sharh-As- Siyar-Al-Kabr on the authority of Sayyidna Ka'b ibn Malik (رح) that ` Amir ibn Malik, brother of Bra', went to Madinah on some work, when he was a disbelieving infidel, and presented two horses and two pairs of garments to the Holy Prophet ﷺ . He sent back these presents with the remarks "We do not accept presents from disbelievers". Once ` Iyad ibn Himar al-Mujashi` i presented to him something. The Holy Prophet ﷺ enquired from him whether he was a Muslim, to which he replied in the negative. So he returned his presents, explaining that Allah Ta’ ala has commanded him not to accept presents from the disbelievers.
As against this there are other narrations reporting that the Holy Prophet ﷺ had accepted presents from some disbelievers. In one such narration, it is related that Abu Sufyan had presented to him a piece of leather when he was still a disbeliever, which the Holy Prophet ﷺ had accepted. Another narration has reported that a Christian had presented to him a very shiny piece of fine silk, which was also accepted by him.
Shamsul 'A` immah has commented after citing these narrations that, in his view, the reason of rejection and acceptance of these presents by the Holy Prophet ﷺ was that where he thought that by their rejection the disbeliever would come near Islam, he rejected them, and where he considered that their acceptance will help bring the disbeliever close to Islam he did that. (Umdatul Qari)
Bilqis took the rejection of her presents by Sayyidna Sulaiman (علیہ السلام) as a sign of his prophethood - not because the acceptance of gifts from disbelievers is not permissible - but she had purposefully sent those presents as a bribe, in order to save herself from any attack from him.
I kad dođe kraljičin izaslanik sa svojim pomoćnicima noseći skupocjeni, izvanredni dar Sulejmanu, on, Sulejman, taj njezin postupak osudi te reče: “Zar da me pomoću blaga primamite i odvratite od pohoda na vaše carstvo, kad mi je Silni Allah poslanstvo dao, i mudrost, i vlast, i znanje, i pronicljivost, i ugled, i bogatstvo, a to je vrednije od onog što je vama dao. Vi se trebate radovati ovozemaljskim darovima!”
Suleymēn, pace a lui, disse al suo messaggero: "Torna da loro con il dono che hai portato; giungeremo da lei e dal suo popolo con un esercito che non saranno in grado di affrontare, e li espelleremo da Saba, umiliati e denigrati, dopo aver goduto di prestigio, se non vengono sottomessi al mio cospetto.
In comparison with the invaluable wealth, which Solomon had received in the shape of prophethood and the realisation of God, every other kind of wealth was worthless in his eyes. So, when gifts of gold and silver were presented to him on behalf of the Queen of Sheba, he did not even look at them. In the way he conducted himself, Solomon gave the emissaries of the Queen of Sheba the impression that his real concern was that of principle and not of self-interest. The Quranic commentator Ibn Kathir, by way of explanation, paraphrases Solomon’s words, ‘Do you want to influence me with your wealth so that I should let you off along with your polytheism and allow you to keep your kingdom?’ The power and empire of Solomon were the gifts of God. Similarly, the manner in which he dealt with the kingdom of the Sabeans was also a godly matter. Shah Abdul Quadir (Dehlavi) writes in connection with verse 37, ‘No other prophet spoke like this. Soloman had the force of God Almighty’s empire behind him, so he spoke like this.’
Süleyman -aleyhisselam- (kraliçenin) elçisine şöyle dedi: "Getirmiş olduğun hediye ile onların yanına geri dön. Muhakkak ki biz, karşı duramayacakları bir orduyla kraliçeye ve kavmine geleceğiz. Eğer boyun eğerek bana gelmezler ise, izzet içindeyken onları aşağılık bir halde, küçük düşürerek Sebe'den çıkaracağız."
Nagsabi si Solomon – sumakanya ang pagbati ng kapayapaan – sa sugo ng reyna: "Ibalik mo sa kanila ang dinala mong regalo sapagkat talagang magdadala nga kami sa kanya at sa mga tao niya ng mga kawal na walang kakayahan sa kanila sa pakikipagharap sa mga ito, at talagang magpapalabas nga Kami sa kanila mula sa Sheba habang sila ay mga hamak na inaaba matapos ng dati nilang taglay na dangal, kung hindi sila pupunta sa akin na mga nagpapasailalim."
“Vrati se kraljici i velikodostojnicima te ih obavijesti da ćemo na njih, izvan svake sumnje, povesti vojske kojima se neće moći suprotstaviti i da ćemo ih sigurno istjerati iz Sabe, ponižene i pokorene, ako nam se ne pokore”, dodao je vjerovjesnik Sulejman, alejhis-selam, obraćajući se izaslaniku kraljice Sabe.
Salomon dit au messager: Retourne auprès des tiens et reprends le présent que tu as apporté. Nous nous rendrons auprès de la reine et de son peuple avec des soldats qu’ils n’auront pas le pouvoir d’affronter. S’ils ne se soumettront pas à moi, nous les expulserons alors de Saba en les humiliant et en les rabaissant après qu’ils eussent été puissants.
Solomon (peace be upon him) said to her messenger: “Return to them with the present you brought, for we will come to her and her people with armies they will not have the power to face, and we will remove them from Sheba disgracefully after the honour they were in, if they do not come to me obediently”.
Sulayman nói với sứ giả: Ngươi hãy mang tất cả quà cống nạp này trở về trình tâu vơi họ, chắc chắn Ta sẽ cho một đoàn quân tấn công vương quốc của nữ vương khiến bà ta cũng như quân lính bất khả kháng, Ta sẽ trục xuất tất cả họ ra khỏi Saba' một cách nhục nhã trong khi trước đây họ được tôn trọng nếu như họ vẫn không đầu hàng.
Sulaiman -'alaihissalām- lalu berkata kepada utusan sang Ratu tersebut, "Kembalilah kepada mereka (pembesar kaummu) dengan hadiah yang engkau bawa itu, sungguh kami akan mendatanginya (Ratu) dan kaumnya dengan membawa bala tentara yang tidak akan bisa mereka hadapi dan kami pasti akan mengusir mereka dari negeri Saba` sedang mereka dalam keadaan rendah dan terhina setelah sebelumnya mereka memiliki kekuatan dan kemuliaan, jikalau mereka tidak datang kepadaku dengan menyerahkan diri."
Salomón le dijo al emisario: “Regresa a tu gente con el regalo que trajiste, porque combatiremos a su reina y a su gente con ejércitos que no tendrán el poder de enfrentar, y los eliminaremos de Saba vergonzosamente después del honor en el que estaban, si no vienen a mí obedientemente”.
Commentary
Bilqis's appearance in the court of Sulaiman (علیہ السلام)
Qurtubi has reported, giving references of historical record, that Bilqis's envoys returned from the court of Sulaiman (علیہ السلام) totally dumb-founded and awe-struck, and conveyed his declaration of war to the queen. Then Bilqis said to her people that she was already of the view that he was no ordinary king, but was on some special assignment from God, and that fighting with His messenger is like fighting with God, for which they did not have the strength. After making this statement, she started getting ready to go to Sayyidna Sulaiman (علیہ السلام) . She took along with her twelve thousand chiefs, commanding an army of hundred thousand men each.1 Allah Ta` ala had graced Sayyidnah Sulaiman (علیہ السلام) with such awe and majesty that no one had the courage to speak before him. One day he saw a cloud of dust at some distance. So he asked from those who were present as to what that was. His people answered ` O messenger of Allah! Queen Bilqis is coming with her people'. Some narrations relate that at that time she was about three miles from the with her twelve thousand chiefs, commanding an army of hundred thousand men each.l Allah Ta` ala had graced Sayyidnah Sulaiman (علیہ السلام) with such awe and majesty that no one had the courage to speak before him. One day he saw a cloud of dust at some distance. So he asked from those who were present as to what that was. His people answered ` O messenger of Allah! Queen Bilqis is coming with her people'. Some narrations relate that at that time she was about three miles from the court of Sayyidnah Sulaiman (علیہ السلام) that moment Sayyidna Sulaiman (علیہ السلام) turned to his courtiers and asked them:
قَالَ يَا أَيُّهَا الْمَلَأُ أَيُّكُمْ يَأْتِينِي بِعَرْشِهَا قَبْلَ أَن يَأْتُونِي مُسْلِمِينَ ﴿38﴾
He said, "0 chieftains, which one of you will bring her throne to me before they come to me submissively?" 27:38.
Sayyidna Sulaiman (علیہ السلام) was already informed that Bilqis was coming to him to submit after having been impressed by his invitation. So he decided that, apart from royal grandeur, she should also witness a prophetic miracle, which should help her convert to faith. Allah Ta` ala had bestowed the miracle of control of jinns to Sayyidna Sulaiman (علیہ السلام) . After receiving the cue from Allah Ta` ala, he fancied to have Bilqis's throne brought to his court even before her arrival. So he commanded the jinni, who was also present in his court, to bring her throne. Selection of throne was presumably made on the basis that it was the most secured object of her treasure, which was kept in the impregnable inner most hall of the seven castles, one within the other, properly secured under lock. So much so that her own people could not reach there. Shifting of such a huge and secured object without breaking the lock or door to a place so far away from where it was placed, could not have been possible without the help and will of Allah Ta` ala. This was an ideal way to make her see and realize the unlimited power and control of Allah. At the same time it was also intended to make her realize that the high position and status of Sulaiman (علیہ السلام) was actually bestowed by Allah Ta` ala, which had enabled
him to perform such super-human things. (Ibn Jarir)
1. The learned author has already mentioned that no authentic record is available on the details of this story. However there are some details found in the Israelite traditions some of which are reproduced here. This huge number of the army of Bilqis is also taken from those traditions; otherwise, the number given is highly exaggerated on the face of it, and 'Allamah 'Alusi has opined that the tradition giving such a huge number of the army seems to be a lie.
قَبْلَ أَن يَأْتُونِي مُسْلِمِينَ (before they come to me submissively - 27:38). The word مُسْلِمِينَ (muslimin) is the plural of Muslim, the literal meaning of which is obedient or submissive. In conventional expression, 'Muslim' is equivalent of 'believer'. According to Sayyidna ibn ` Abbas ؓ ، here Muslimin is used in its literal meaning, that is, obedient or submissive. It is so because it was not established at that time that Queen Bilqis had converted to Islam. She actually converted to Islam after talking to Sayyidna Sulaiman (علیہ السلام) as is evident from the verses to follow now.
Sulayman nói với toàn thể quân thần dưới quyền mình: Hỡi các chư thần, ai trong các ngươi mang đến cho Ta chiếc giường của nữ vương trước khi họ đến trình diệnTa?
Nagsabi si Solomon – sumakanya ang pagbati ng kapayapaan – habang nakikipag-usap sa mga pili sa mga mamamayan ng kaharian niya: "O konseho, alin sa inyo ang magdadala sa akin ng silya ng kaharian niya bago sila pumunta sa akin bilang mga nagpapasailalim?"
Suleymēn, pace a lui, disse, parlando ai suoi cortigiani: "O cortigiani, chi mi porterà il trono del suo regno prima che giungano al mio cospetto sottomessi?"
How the Throne of Bilqis was brought in an Instant
Muhammad bin Ishaq reported from Yazid bin Ruman: "When the messengers returned with word of what Sulayman said, she said: `By Allah, I knew he was more than a king, and that we have no power to match him, and that we can gain nothing by being stubborn with him. So, she sent word to him saying: "I am coming to you with the leaders of my people to see what you will instruct us to do and what you are calling us to of your religion." Then she issued commands that her throne, which was made of gold and inlaid with rubies, chrysolite and pearls, should be placed in the innermost of seven rooms, one within the other, and all the doors should be locked. Then she told her deputy whom she was leaving in charge, "Take care of my people and my throne, and do not let anyone approach it or see it until I come back to you." Then she set off to meet Sulayman with twelve thousand of her commanders from the leaders of Yemen, under each of whose command were many thousands of men. Sulayman sent the Jinn to bring him news of her progress and route every day and night, then when she drew near, he gathered together the Jinns and humans who were under his control and said:
يأَيُّهَا الْمَلأ أَيُّكُمْ يَأْتِينِى بِعَرْشِهَا قَبْلَ أَن يَأْتُونِى مُسْلِمِينَ
(O chiefs! Which of you can bring me her throne before they come to me surrendering themselves in obedience (as Muslims))."
قَالَ عِفْرِيتٌ مِّن الْجِنِّ
(An `Ifrit from the Jinn said: ) Mujahid said, "A giant Jinn." Abu Salih said, "It was as if he was a mountain."
أَنَاْ ءَاتِيكَ بِهِ قَبْلَ أَن تَقُومَ مِن مَّقَامِكَ
(I will bring it to you before you rise from your place.) Ibn `Abbas, may Allah be pleased with him, said, "Before you get up from where you are sitting." As-Suddi and others said: "He used to sit to pass judgements and rulings over the people, and to eat, from the beginning of the day until noon."
وَإِنِّى عَلَيْهِ لَقَوِىٌّ أَمِينٌ
(And verily, I am indeed strong and trustworthy for such work.) Ibn `Abbas said: "Strong enough to carry it and trustworthy with the jewels it contains. Sulayman, upon him be peace, said, "I want it faster than that." From this it seems that Sulayman wanted to bring this throne as a demonstration of the greatness of the power and authority that Allah had bestowed upon him and the troops that He had subjugated to him. Power such as had never been given to anyone else, before or since, so that this would furnish proof of his prophethood before Bilqis and her people, because this would be a great and wondrous thing, if he brought her throne as if he were in her country, before they could come to it, although it was hidden and protected by so many locked doors. When Sulayman said, "I want it faster than that,
قَالَ الَّذِى عِندَهُ عِلْمٌ مِّنَ الْكِتَـبِ
(One with whom was knowledge of the Scripture said: ) Ibn `Abbas said, "This was Asif, the scribe of Sulayman." It was also narrated by Muhammad bin Ishaq from Yazid bin Ruman that he was Asif bin Barkhiya' and he was a truthful believer who knew the Greatest Name of Allah. Qatadah said: "He was a believer among the humans, and his name was Asif."
أَنَاْ ءَاتِيكَ بِهِ قَبْلَ أَن يَرْتَدَّ إِلَيْكَ طَرْفُكَ
(I will bring it to you within the twinkling of an eye!) Meaning, lift your gaze and look as far as you can, and before you get tired and blink, you will find it before you. Then he got up, performed ablution and prayed to Allah, may He be exalted. Mujahid said: "He said, O Owner of majesty and honor." When Sulayman and his chiefs saw it before them,
قَالَ هَـذَا مِن فَضْلِ رَبِّى
(he said: "This is by the grace of my Lord...") meaning, `this is one of the blessings which Allah has bestowed upon me.'
لِيَبْلُوَنِى أَءَشْكُرُ أَمْ أَكْفُرُ وَمَن شَكَرَ فَإِنَّمَا يَشْكُرُ لِنَفْسِهِ
(to test whether I am grateful or ungrateful! And whoever is grateful, truly, his gratitude is for himself;) This is like the Ayat:
مَّنْ عَمِلَ صَـلِحاً فَلِنَفْسِهِ وَمَنْ أَسَآءَ فَعَلَيْهَا
(Whosoever does righteous good deed, it is for himself; and whosoever does evil, it is against himself.) (41:46)
وَمَنْ عَمِلَ صَـلِحاً فَلاًّنفُسِهِمْ يَمْهَدُونَ
(and whosoever does righteous good deed, then such will prepare a good place for themselves.) (30:44).
وَمَن كَفَرَ فَإِنَّ رَبِّى غَنِىٌّ كَرِيمٌ
(and whoever is ungrateful, certainly my Lord is Rich, Bountiful.) He has no need of His servants or their worship.
كَرِيمٌ
(Bountiful) He is Bountiful in and of Himself, even if no one were to worship Him. His greatness does not depend on anyone. This is like what Musa said: p
إِن تَكْفُرُواْ أَنتُمْ وَمَن فِى الاٌّرْضِ جَمِيعًا فَإِنَّ اللَّهَ لَغَنِىٌّ حَمِيدٌ
(If you disbelieve, you and all on earth together, then verily, Allah is Rich, Owner of all praise.) (14:8). It is recorded in Sahih Muslim:
«يَقُولُ اللهُ تَعَالَى: يَا عِبَادِي لَوْ أَنَّ أَوَّلَكُمْ وَآخِرَكُمْ وَإِنْسَكُمْ وَجِنَّكُمْ كَانُوا عَلَى أَتْقَى قَلْبِ رَجُلٍ مِنْكُمْ مَا زَادَ ذَلِكَ فِي مُلْكِي شَيْئًا. يَا عِبَادِي لَوْ أَنَّ أَوَّلَكُمْ وَآخِرَكُمْ وَإِنْسَكُمْ وَجِنَّكُمْ كَانُوا عَلَى أَفْجَرِ قَلْبِ رَجُلٍ مِنْكُمْ مَا نَقَصَ ذَلِكَ مِنْ مُلْكِي شَيْئًا. يَا عِبَادِي إِنَّمَا هِيَ أَعْمَالُكُمْ أُحْصِيهَا لَكُمْ ثُمَّ أُوَفِّيكُمْ إِيَّاهَا فَمَنْ وَجَدَ خَيْرًا فَلْيَحْمَدِ اللهَ،وَمَنْ وَجَدَ غَيْرَ ذَلِكَ فَلَا يَلُومَنَّ إِلَّا نَفْسَه»
(Allah, may He be exalted, says: "O My servants, if the first of you and the last of you, mankind and Jinn alike, were all to be as pious as the most pious among you, that would not add to My dominion in the slightest. O My servants, if the first of you and the last of you, mankind and Jinn alike, were all to be as evil as the most evil one among you, that would not detract from My dominion in the slightest. O My servants, these are deeds which I am recording for you, and I will judge you according to them, so whoever finds something good, let him praise Allah, and whoever finds otherwise, let him blame no one but himself.")
A zatim se obratio svojim velikodostojnicima: “Ko će mi donijeti prijesto kraljice Sabe prije nego što ona i njezin narod dođu da mi se povinuju?”
Solomon (peace be upon him) said, addressing the prominent people of his kingdom: “O eminent ones, which one of you will bring me her royal throne before they come to me obediently?”
Salomón dijo, dirigiéndose a la gente prominente de su reino: “Eminentes consejeros, ¿cuál de ustedes me traerá su trono antes de que vengan a mí obedientemente?”
Lalu Sulaiman -'alaihissalām- berkata memerintahkan para pemuka kerajaannya, "Wahai para pembesar! Siapakah di antara kamu sekalian yang sanggup membawa singgasana kerajaannya kepadaku sebelum mereka datang kepadaku sebagai orang-orang yang berserah diri?"
Salomon s’adressa ensuite à l’élite rapprochée de son royaume: Ô notables, qui parmi vous m’apportera le trône de la reine avant que son peuple ne vienne à moi soumis ?
Süleyman -aleyhisselam- mülkü/krallığı altında bulunan söz sahiplerine hitap ederek şöyle dedi: "Ey ileri gelenler! Onlar boyun eğip gelmeden önce, kraliçelik tahtını hanginiz bana getirebilir?"
A rebellious jinn replied saying: “I shall bring her throne to you before you stand from the gathering you are in. I am strong enough to carry it, and can be trusted on what it contains, so I will not take anything of it”.
Un djinn redoutable (‘ifrîtun) lui répondit: Je te l’apporterai bien avant que tu te lèves de la place où tu es. Je dispose de la force nécessaire pour le porter et je suis digne de confiance, puisque je n’en subtiliserai rien.
Ifrit (jin yang kuat) dari golongan jin berkata, "Aku akan datang dengan membawa singgasananya kepadamu sebelum engkau berdiri dari tempat duduk yang engkau duduki sekarang karena aku benar-benar kuat untuk membawanya lagi dapat dipercaya untuk menjaganya dan aku akan mendatangkannya dengan utuh."
Un genio rebelde respondió diciendo: “Te traeré su trono antes de que termine esta reunión. Soy lo suficientemente fuerte como para traerlo, y puedes confiar en que no tomare nada de lo que contiene”.
Onda jedan snažni buntovni džin reče: “Prije nego što ustaneš iz sjednice u kojoj se nalaziš sada, ja ću ti donijeti njezin prijesto, jer sam snažan da to učinim i pouzdan sam; na prijestolju se neće ništa izmijeniti, ni dodati ni oduzeti.”
Gli rispose un potente Jinn, dicendo: "Ti porterò il suo trono prima che tu faccia in tempo ad alzarti dal concilio in cui sei impegnato, e, in verità sono capace di portartelo e lo porterò integro, senza farne mancare nulla".
May sumagot sa kanya na isang tagapaghimagsik kabilang sa mga jinn, na nagsasabi: "Ako ay magdadala sa iyo ng silya niya bago ka makatayo mula sa inuupuan mong ito na ikaw ay nakaupo. Tunay na ako ay talagang malakas sa pagbuhat niyon, na mapagkakatiwalaan sa anumang naroon kay hindi ako magbabawas mula roon ng anuman."
Một tên Jinn có sức mạnh phi thường lên tiếng: Hạ thần sẽ mang chiếc giường của Ả đến trước khi bệ hạ đứng dậy rời khỏi nơi bệ hạ đang ngồi. Quả thật hạ thần có thừa sức mạnh, uy tín mang chiếc Ngai vương đó đến mà không bị hư hao bất cứ thứ gì.
Cinlerin azgın olanlarından biri şöyle diyerek cevap verdi: "Sen içinde bulunduğun bu yerinden kalkmadan önce ben onun tahtını sana getiririm. Gerçekten benim onu taşımaya gücüm yeter, içindekiler konusunda da güvenilirim. Ve onlardan herhangi bir şey eksiltmem."
Un homme vertueux de l’entourage de Salomon, qui était versé dans la science du Livre - science dont fait partie la connaissance du Nom Suprême d'Allah, par lequel lorsqu'on L'invoque il exauce - intervint et dit: Je t’apporterai son trône avant même que tu n’aies cligné de l’œil. J’invoquerai Allah et il apportera le trône. Il invoqua alors Allah et Allah l’exauça. Lorsque Salomon vit le trône devant lui, il dit: Ceci est une faveur de mon Seigneur par laquelle Il me teste: serai-je reconnaissant ou ingrat ? Or quiconque est reconnaissant envers Allah est le seul à tirer bénéfice de sa gratitude, puisque la reconnaissance des serviteurs ne profite en rien à Allah. A l’inverse, que celui qui renie les bienfaits d’Allah sache que mon Seigneur se passe de sa gratitude et qu’Il est plein de largesse. L’une des expressions de Sa largesse est qu’Il accorde Ses bienfaits à ceux qui les renient.
Một người đàn ông ngoan đạo, uyên bác về Kinh Sách trong quân binh của Sulayman, ông biết được một đại danh của Allah, chỉ cần cầu xin Ngài bằng đại danh đó thì được toại nguyện, ông nói: Hạ thần sẽ mang chiếc giường đó đến đây trước khi bệ hạ chớp mắt, ông đã cầu xin Allah mang đến cho ông chiếc giường, lời cầu xin đó liền được đáp lại. Ngay khi Sulayman nhìn thấy chiếc giường nằm ngay trước mặt mình thì Người nói: Đây đúng là thiên ân mà Allah đã ban cho bề tôi, để thử xem bề tôi biết tạ ơn hay là kẻ vong ân? Ai tạ ơn Allah thì lời tạ ơn đó giúp ích cho y chứ không hề gia tăng thêm gì cho Allah bởi Ngài rất giàu, còn ai vong ân không biết tạ ơn thì Ngài rất giàu có không cần đến lời tạ ơn đó, Ngài luôn rộng lượng đối với họ.
Though Solomon was endowed with extraordinary power, he planned to subjugate the Sabean people by demonstrating his power rather than by using it. So, through a special agent of his, he arranged to have the Queen’s throne shifted from her palace in Ma‘arib to Jerusalem (Palestine). The idea of having the throne brought to him probably occurred to him when on the return of the presents, the Queen of Sheba started out from Yemen for Palestine, so that she could come to Solomon’s court and have direct talks with him. This journey of the Queen, undertaken with much pomp and ceremony, must have started after her diplomatic deputation had returned and narrated to her the wise words of Solomon, testified to the nobility of his character and described the magnificence of his court. The distance between Ma‘arib and Jerusalem is about fifteen hundred miles. This long distance was covered in such a way that no sooner had the words of command fallen from Solomon’s lips than the jewel-studded throne was there before him. In spite of this extraordinary power, feelings of pride did not arise in him. He remained the embodiment of modesty and kept bowing down before God.
Süleyman -aleyhisselam-'ın yanında, kitapta yazılı olan ilimler hakkında bilgi sahibi olan salih ve âlim bir adam vardı. Bu adam, kendisi ile dua edildiğinde Allah Teâlâ'nın duaya icabet edeceği ism-i azamı bilmekteydi. Süleyman -aleyhisselam-'a, "Ben onun tahtını gözünü açıp kapamadan önce Allah'a dua ederek onu sana getiririm." dedi ve ardından Yüce Allah'a dua etti. Allah Teâlâ da onun bu duasına icabet etti. Süleyman onun tahtını yanında kurulmuş olarak görünce şöyle dedi: "Bu, nimetlerine şükür mü yoksa nankörlük mü edeceğim diye beni denemek için, Rabbim -Subhânehu ve Teâlâ-'nın bana bir lütfudur. Kim Allah'a şükrederse muhakkak şükrünün faydası kendisine döner. Yüce Allah hiçbir şeye muhtaç değildir. Kulların kendisine yapmış oldukları şükürleri O'na bir fayda vermez. Kim de Yüce Allah'ın nimetlerine şükretmez ise şüphesiz ki benim Rabbim onun şükrüne muhtaç değildir, O çok cömerttir. Nankörlük edene bile nimet vermesi O'nun cömertliğindendir."
Međutim, čestiti učenjak što je posjedovao znanje iz Knjige koje obuhvata i najuzvišenije Božije ime, na koje se Gospodar odaziva, reče: “Prije nego što okom trepneš, njezin će prijesto biti pred tobom. Eto tako će biti jer ću zamoliti Allaha, i On će dati da njen prijesto bude ispred tebe!” Tako i bī. Čim je Sulejman otvorio oči, ugledao je veliki prijesto ispred sebe. Uzviknuo je, zahvaljujući se Allahu: “Ovo je blagodat Gospodara mog, Onog Koji je sve stvorio i Koji svime upravlja, da bi me iskušao hoću li biti zahvalan na Njegovim darovima i poslušan Mu ili ću pak nezahvalan biti! A ko je zahvalan na blagodatima – u svoju je korist zahvalan: Allah će mu uvećati blagodati i učiniti da one traju, a ko pak poriče Božije dobro i ne zahvaljuje Mu – pa, Allah je neovisan, ne treba Mu niko i ničija zahvalnost; plemenit je, Njegova plemenitost obuhvata zahvalne i nezahvalne, vjernike i nevjernike. Allahova se plemenitost ogleda i u tome što daje Svoje blagodati čak i onima koji ih negiraju.”
Un ser piadoso que estaba en la presencia de Salomón y tenía conocimiento de las Escrituras, y que conocía el nombre más grande de Al-lah, el que Al-lah acepta en las oraciones cuando se le suplica por él, dijo: “Te traeré su trono antes de que tus ojos parpadeen, al orar a Al-lah para que lo traiga”. Entonces oró, y Al-lah respondió su oración. Cuando Salomón vio el trono ante él, dijo: “Esto es por la gracia de mi Señor, para probarme si soy agradecido con Sus favores o soy ingrato”. Quien sea agradecido con Al-lah, será en beneficio propio, porque Al-lah es autosuficiente, no tiene necesidad de nada ni nadie, nada lo beneficia ni lo perjudica del agradecimiento de Sus siervos. Quien rechace los favores de Al-lah y no Le agradezca por ellos, mi Señor es autosuficiente, no necesita mostrarse agradecido y generoso. Parte de Su generosidad es otorgar a quienes Le niegan”.
Disse un uomo pio e sapiente presso Suleymēn, che aveva conoscenza del Libro e del Nome più sublime dei Nomi di Allāh, con il quale, quando si invoca Allāh, Egli esaudisce immediatamente: "Te lo porterò prima che tu possa battere ciglio, poiché, non appena invocherò Allāh, Egli lo porterà". Così invocò, e Allāh esaudì la sua invocazione. Quando Suleymēn vide il trono di lei posato dinanzi a lui, disse: "Questa è una delle grazie del mio Dio, gloria Sua, per mettermi alla prova, verificando se io sia grato per le Sue grazie o se le rinneghi; e chi è grato ad Allāh, in verità è lui a trarre beneficio da ciò. Allāh non ha bisogno della gratitudine dei Suoi sudditi; e chi rinnega le grazie di Allāh e non è grato, in verità il Mio Dio è L'Autosufficiente, la gratitudine non gli porta alcun beneficio; Benevolo, la Sua benevolenza e la Sua grazia raggiungono anche chi le rinnega."
قَالَ الَّذِي عِندَهُ عِلْمٌ مِّنَ الْكِتَابِ (Said the one who had the knowledge of the book - 27:40). The question is as to who was this person? One possibility is that he was Sulaiman (علیہ السلام) himself, because his knowledge of the book of Allah was most extensive. In that case this incident happened as a miracle. The objective was also that Bilqis should have an experience of the prophetic miracle, so that no doubt was left in her mind. But Ibn Jarir has reported from many commentators of the Qur'an, like Qatadah, that he was a person from the companions of Sayyidna Sulaiman (علیہ السلام) . Qurtubi has declared it to be the view of the majority. Ibn Ishaque has mentioned his name as 'Asif Ibn Barkhiya, and has opined that he was a friend of Sayyidna Sulaiman (علیہ السلام) . Some other narrations say that a cousin of Sayyidna Sulaiman (علیہ السلام) had the knowledge of Al-Ism ul-A` zam, (a particular name of Allah Almighty) the speciality of which is that whatever blessing is invoked from Allah Ta` ala by reciting this name, it is accepted, and anything requested is delivered from Him. It does not prove that Sayyidna Sulaiman (علیہ السلام) did not have the knowledge of Al-Ism-ul-A` zam. Rather it is quite likely that he considered it prudent to have the manifestation of the miracle by one of his people, which should have deeper impression on Bilqis. Therefore, instead of performing the miracle himself, he addressed his people in the above manner. (کذا فی فصوص الحکم) In such a situation, this incident was a Karamah, which was performed by 'Asif Ibn Barkhiya.
Difference between miracle and Karmah
Miracles take place without any involvement of natural phenomena by the exclusive act and will of Allah Ta` ala. It is clearly defined in the Qur'an itself وَمَا رَمَيْتَ إِذْ رَمَيْتَ وَلَـٰكِنَّ اللَّـهَ رَمَىٰ (You did not throw when you threw but Allah did throw - 8:17). Likewise, there is no involvement of natural phenomena in the happening of Karamah. They take place exclusively with the act and will of Allah Ta’ ala. This should also be understood that miracles and Karamah do not take place with the wish or control of the person performing them, but only by the will and act of Allah Ta` ala. The only difference between the two is that if such an unusual act is demonstrated through a prophet, it is known as a miracle; and if it is demonstrated through someone who is not a prophet, it is called Karamah. In this particular incident if it is correct that 'Asif Ibn Barkhiya, who was a companion of Sayyidna Sulaiman (علیہ السلام) performed it, then it will be called his Karamah. The unusual acts performed by saints are in fact the reflection of the perfections of their prophets, which in turn are deemed to be the miracles of their prophet.
The incident of the throne of Bilqis was a Karamah or a Tasarruf
Shaikh Muhiyyuddin ibn al-` Arabi has declared it as a Tasarruf of 'Asif ibn Barkhiya. In the general use of the term, Tasarruf means to captivate the audience by the power of sight and mind, for which it is not necessary for the person performing it that he is a prophet or saint or even a Muslim. It is something like mesmerism or hypnotism. The saints have used this power occasionally for reforming and training of their disciples also. Ibn al-'Arabi has explained that since prophets avoid using Tasarruf, therefore Sayyidna Sulaiman (علیہ السلام) got this job done by 'Asif ibn Barkhiya. But the Qur'an has declared it the result of عِلْمٌ مِّنَ الْكِتَابِ (The knowledge of the book - 27:40). In the light of the wordings of the Qur'an, it seems preferable that it was an outcome of some prayer or of Al-Ism ul-A` zam which falls within the purview of Karamah, and has nothing to do with Tasarruf.
The assertion أَنَا آتِيكَ بِهِ قَبْلَ أَن يَرْتَدَّ إِلَيْكَ طَرْفُكَ (I will bring it to you before your glance returns to you - 27:40) may create confusion, because it gives the impression that this act was carried out with intent and control. That being so, it is a sign of Tasarruf, because Karamah is not under the control of a saint. The answer to this doubt is that presumably Allah Ta’ ala had already given the signal that if there would be a desire for that, He would fulfill it in no time.
This explanation is taken from the commentary ` Ahkam ul Qur'an' by Sayyidi Hakimul Ummah Maulana Ashraf ` Ali Thanawi (رح) ، on Surah An-Naml. Apart from that, he has also written a pamphlet on Tasarruf in Arabic under the title ` At-Tasarruf, which I have translated in Urdu and has been published separately.
Nagsabi ang isang maayos na lalaking nakaaalam, na nasa piling ni Solomon, na may taglay na kaalaman mula sa kasulatan, na napaloob dito ang pinakadakilang pangalan ni Allāh, na kapag dinalanginan Siya sa pamamagitan nito ay tutugon Siya: "Ako ay magdadala sa iyo ng silya niya, bago makakisap ang mga mata mo, sa pamamagitan ng pagdalangin ko kay Allāh para magdala Siya niyon." Kaya dumalangin siya saka tumugon naman si Allāh sa kanya sa panalangin niya. Kaya noong nakita ni Solomon ang silya ng reyna na nakalapag sa piling niya ay nagsabi siya: "Ito ay mula sa kabutihang-loob ng Panginoon ko – kaluwalhatian sa Kanya – upang sumubok Siya sa akin kung magpapasalamat ba ako sa mga biyaya Niya o tatanggi akong magpasalamat sa mga ito? Ang sinumang nagpasalamat kay Allāh, ang pakinabang ng pasasalamat niya ay bumabalik lamang sa kanya sapagkat si Allāh ay Walang-pangangailangan: walang naidadagdag sa Kanya ang pasasalamat ng mga tao. Ang sinumang nagkaila sa mga biyaya ni Allāh saka hindi ipinagpasalamat ang mga ito sa Kanya, tunay na ang Panginoon ko ay Walang-pangangailangan sa pasasalamat niyon, at Mapagbigay, na bahagi ng pagkamapagbigay Niya ang pagtatangi Niya roon higit sa sinumang nagkakaila sa mga ito."
A pious knowledgeable man in the presence of Solomon who had knowledge of the scripture, part of which was the greatest name of Allah which Allah accepts prayers when supplicated through, said: “I shall bring her throne to you before your glance returns to you, by praying to Allah to bring it”. So he prayed, and Allah answered his prayer. When Solomon saw her throne placed before him, he said: “This is from the grace of my Lord, to test me whether I am grateful for his favours or ungrateful? Whoever is grateful to Allah, the benefit of his gratefulness will only return to him, because Allah is self sufficient, in no need of anything, is not benefitted or harmed by the gratefulness of His servants. And whoever rejects the favours of Allah and does not thank Him for them, my Lord is self-sufficient, in no need of being shown gratitude, and Generous. Part of His generosity is granting those who deny them”.
Lalu berkatalah seorang saleh lagi alim yang berada di sisi Sulaiman dan memiliki ilmu dari Alkitab -di antaranya: ilmu tentang nama Allah teragung yang apabila seseorang bertawasul dengannya dalam doa niscaya akan dikabulkan-, "Aku akan membawa singgasana itu kepadamu sebelum matamu berkedip, yaitu dengan cara aku berdoa kepada Allah sehingga Dia pun akan mendatangkannya." Lalu ia pun berdoa dan Allah langsung mengabulkan doanya. Tatkala Sulaiman melihat singgasana sang Ratu itu telah terletak di hadapannya, ia pun berkata, "Ini termasuk karunia Tuhanku Yang Mahasuci, untuk mengujiku apakah aku bersyukur atau mengingkari nikmat-Nya? Barang siapa yang bersyukur kepada Allah maka manfaat dan kebaikan bersyukur tersebut akan kembali pada dirinya sendiri sebab Allah Mahakaya dan syukurnya para hamba tidak memberi-Nya manfaat sama sekali. Sebaliknya, barang siapa yang mengingkari nikmat Allah dan tidak mensyukurinya maka sesungguhnya Tuhanku Mahakaya dan tidak memerlukan sikap syukurnya, lagi Mahamulia; di antara kemuliaan-Nya adalah tetap memberikan karunia terhadap orang-orang yang mengingkari nikmat-Nya."
Sulaiman -'alaihissalām- berkata, "Ubahlah bentuk singgasana kerajaannya dari bentuk aslinya agar kita melihat, apakah dia mengenal bahwa itu merupakan singgasananya ataukah dia termasuk orang-orang yang tidak mengenal barang-barang yang dimilikinya."
Najzad je rekao svojim vojskama: “Prerušite kraljičin prijesto, promijenite njegova obilježja da vidimo je li i koliko je pronicljiva – hoće li ga ili neće prepoznati!”
Salomon dit: Changez l’apparence de son trône et voyons si elle parvient à le reconnaître ou si elle sera du nombre de ceux qui sont incapables de reconnaître ce qui leur appartient.
Süleyman -aleyhisselam- şöyle dedi: "Onun hüküm sürdüğü tahtını kendi şeklinden başka bir şekle çevirin bakalım. Geldiği zaman onu tanıyabilecek mi yoksa tanımayanlardan mı olacak?"
Salomón u dijo: “Cambia la forma original de su trono real, veremos si está guiada a reconocer que es su trono, o será de aquellos que no están guiados a reconocer sus propias cosas”
Nagsabi si Solomon – sumakanya ang pagbati ng kapayapaan: "Baguhin ninyo para sa kanya ang silya ng kaharian niya buhat sa anyo nito na dating taglay nito, titingnan natin kung mapapatnubayan kaya siya sa pagkakilala na ito ay silya niya, o siya ay magiging kabilang sa mga hindi napapatnubayan sa pagkakilala sa mga bagay-bagay nila."
Sulayman ra lệnh: Các ngươi hãy thay đổi hình dạng của chiếc giường của nữ ta để xem nữ tya có thể tự nhận biết đó là chiếc giường của mình hay không thể tự nhận biết.
The Test of Bilqis
When Sulayman brought the throne of Bilqis before she and her people arrived, he issued orders that some of its features should be altered, so that he could test her and see whether she recognized it and how composed she would be when she saw it. Would she hasten to say either that it was her throne or that it was not So he said:
نَكِّرُواْ لَهَا عَرْشَهَا نَنظُرْ أَتَهْتَدِى أَمْ تَكُونُ مِنَ الَّذِينَ لاَ يَهْتَدُونَ
(Disguise her throne for her that we may see whether she will be guided, or she will be one of those not guided.) Ibn `Abbas said: "Remove some of its adornments and parts." Mujahid said: "He issued orders that it should be changed, so whatever was red should be made yellow and vice versa, and whatever was green should be made red, so everything was altered." `Ikrimah said, "They added some things and took some things away." Qatadah said, "It was turned upside down and back to front, and some things were added and some things were taken away."
فَلَمَّا جَآءَتْ قِيلَ أَهَكَذَا عَرْشُكِ
(So when she came, it was said: "Is your throne like this") Her throne, which had been altered and disguised, with some things added and others taken away, was shown to her. She was wise and steadfast, intelligent and strong-willed. She did not hasten to say that this was her throne, because it was far away from her. Neither did she hasten to say that it was not her throne, when she saw that some things had been altered and changed. She said,
كَأَنَّهُ هُوَ
((It is) as though it were the very same. ) This is the ultimate in intelligence and strong resolve.
وَأُوتِينَا الْعِلْمَ مِن قَبْلِهَا وَكُنَّا مُسْلِمِينَ
(Knowledge was bestowed on us before her, and we had submitted to Allah.) Mujahid said, "This was spoken by Sulayman."
وَصَدَّهَا مَا كَانَت تَّعْبُدُ مِن دُونِ اللَّهِ إِنَّهَا كَانَتْ مِن قَوْمٍ كَـفِرِينَ
(And Saddaha that which she used to worship besides Allah has prevented her, for she was of a disbelieving people.) This is a continuation of the words of Sulayman -- according to the opinion of Mujahid and Sa`id bin Jubayr, may Allah be pleased with them both -- i.e., Sulayman said:
وَأُوتِينَا الْعِلْمَ مِن قَبْلِهَا وَكُنَّا مُسْلِمِينَ
(Knowledge was bestowed on us before her, and we had submitted to Allah.) and what stopped her from worshipping Allah alone was
مَا كَانَت تَّعْبُدُ مِن دُونِ اللَّهِ إِنَّهَا كَانَتْ مِن قَوْمٍ كَـفِرِينَ
(that which she used to worship besides Allah, for she was of a disbelieving people.) What Mujahid and Sa`id said is good; it was also the view of Ibn Jarir. Then Ibn Jarir said, "It could be that the subject of the verb.
وَصَدَّهَا
(And Saddaha) refers to Sulayman or to Allah, so that the phrase now means:
مَا كَانَت تَّعْبُدُ مِن دُونِ اللَّهِ
(She would not worship anything over than Allah.)
إِنَّهَا كَانَتْ مِن قَوْمٍ كَـفِرِينَ
(for she was of a disbelieving people.) I say: the opinion of Mujahid is supported by the fact that she declared her Islam after she entered the Sarh, as we shall see below.
قِيلَ لَهَا ادْخُلِى الصَّرْحَ فَلَمَّا رَأَتْهُ حَسِبَتْهُ لُجَّةً وَكَشَفَتْ عَن سَاقَيْهَا
(It was said to her: "Enter As-Sarh" but when she saw it, she thought it was a pool, and she (tucked up her clothes) uncovering her legs.) Sulayman had commanded the Shayatin to build for her a huge palace of glass beneath which water was flowing. Anyone who did not know the nature of the building would think that it was water, but in fact there was a layer of glass between a person walking and the water.
Verily, it is a Sarh Mumarrad of Qawarir Sarh means a palace or any lofty construction.
Allah says of Fir`awn -- may Allah curse him -- that he said to his minister Haman:
ابْنِ لِى صَرْحاً لَّعَـلِّى أَبْلُغُ الاٌّسْبَـبَ
(Build me a Sarh that I may arrive at the ways.) (40:36-37) Sarh is also used to refer to the high constructed palaces in Yemen. Mumarrad means sturdily constructed and smooth.
مِّن قَوارِيرَ
(of Qawarir) means, made of glass, i.e., it was built with smooth surfaces. Marid is a fortress in Dawmat Al-Jandal. What is meant here is that Sulayman built a huge, lofty palace of glass for this queen, in order to show her the greatness of his authority and power. When she saw for herself what Allah had given him and how majestic his position was, she submitted to the command of Allah and acknowledged that he was a noble Prophet, so she submitted to Allah and said:
رَب إِنِّى ظَلَمْتُ نَفْسِى
(My Lord! Verily, I have wronged myself,) meaning, by her previous disbelief and Shirk and by the fact that she and her people had worshipped the sun instead of Allah.
وَأَسْلَمْتُ مَعَ سُلَيْمَـنَ لِلَّهِ رَبِّ الْعَـلَمِينَ
(and I submit, together with Sulayman to Allah, the Lord of all that exists.) meaning, following the religion of Sulayman, worshipping Allah alone with no partner or associate, Who created everything and measured it exactly according to its due measurements.
Solomon (peace be upon him) said: “Change her royal throne from its original form: we shall see: is she guided to recognising it is her throne or will she be from those who are not guided to recognising their own things?”
Suleymēn, pace a lui, disse: "Modificate l'aspetto del trono del suo regno, così vedremo se lo riconoscerà oppure se è una di coloro che non riconoscono le proprie cose"
A kad kraljica Sabe, stiže, vjerovjesnik Sulejman, alejhis-selam, upita je, provjeravajući njenu pronicljivost: “Je li ovaj prijesto sličan tvom prijestolu?” “Kao da je on, sličan mu je”, odgovorila je neodređeno, tim prije jer je i pitanje neodređeno bilo. Sulejman, alejhis-selam, pošto mu je Allah dao tu moć, zaključi: “Svemogući, Allah nam dade znanje prije nego što ga je njoj dao, i mi smo muslimani, pokorni smo Allahu.”
Sebe kraliçesi Süleyman'a geldiği zaman imtihan olması için kendisine şöyle denildi: "Bu senin tahtın gibi mi?" O da kendisine sorulan sorunun aynısıyla cevap verdi: "Sanki bu odur!" Bunun üzerine Süleyman -aleyhisselam- şöyle dedi: "Allah Teâlâ daha önce bunun gibi işlerde kudreti hakkında bize ilim vermişti. Biz de Allah'ın emrine boyun eğmiştik ve O'na itaat etmiştik."
Cuando la reina de Saba fue a ver a Salomón, se le dijo que sería puesta a prueba con una pregunta: “¿Así es tu trono?” Ella Respondió: “Es como si fuera”. Dijo Salomón: “Al-lah nos ha concedido conocimiento antes que a ella y nos sometemos a la orden de Al-lah y Le obedecemos”.
So when the queen of Sheba came to Solomon, it was said to her to test her: “Is this how your throne is?” She answered according to the question: “It is as though it was that”. Allah has granted us knowledge before her and we were submitting to Allah’s order and obeying Him.
Ketika Ratu Saba` tersebut datang kepada Sulaiman, ditanyakanlah kepadanya untuk mengujinya, "Serupa inikah singgasanamu?" Dia menjawab, "Seakan-akan singgasana ini adalah singgasanaku." Sulaiman lalu berkata, "Allah telah memberi kami pengetahuan tentangnya sebelumnya karena Dia Mahakuasa untuk hal ini dan kami adalah orang-orang yang berserah diri lagi taat kepada perintah-Nya."
Lorsque la reine de Saba arriva auprès de Salomon, on lui posa la question suivante en guise de test: Ton trône ressemble-t-il à celui-là ? Elle répondit: Il se peut que ce soit le mien. Salomon dit alors: Allah nous a fait savoir comment procéder à ce changement d’apparence. Nous Lui sommes soumis et obéissants.
Quando la regina di Seba giunse al cospetto di Suleymēn, le fu detto, per metterla alla prova: "è simile a questo il tuo trono?" Rispose senza aggiungere nulla: "È simile a questo". Suleymēn disse: "Allāh ci ha concesso la sapienza prima di concederla a lei, poiché è capace di realizzare cose simili, e poiché eravamo sottomessi agli ordini di Allāh, a Lui obbedienti".
Kaya noong dumating ang reyna ng Sheba kay Solomon ay sinabi sa kanya bilang pagsubok sa kanya: "Ito ba ay tulad ng trono mo?" Kaya sumagot siya alinsunod sa tanong: "Para bang ito ay iyon." Kaya nagsabi si Solomon: "Nagbigay si Allāh sa amin ng kaalaman bago pa niya dahil sa kakayahan ni Allāh sa tulad ng mga bagay na ito. Dati na kaming mga nagpapasailalim sa utos ni Allāh, ng mga tagatalima sa Kanya."
Khi nữ vương của Saba' đến trình diện Sulayman thì nữ ta được hỏi để kiểm tra: Có phải chiếc giường này giống như của nàng không? Nữ ta trả lời suôn theo câu hỏi: Dường như là vậy. Sulayman nói: Ta đã được Allah ban cho kiến thức từ trước để có khả năng làm những thứ như thế này và Ta đã thần phục Allah, luôn tuân lệnh Ngài.
Ella había sido apartada de la Unicidad de Al-lah por que solía adorar a otros además de Al-lah, y seguía a su pueblo imitándolos ciegamente. Ella estaba entre las personas que no creen en Al-lah, por lo que era una incrédula como ellos.
Cette reine a été éloignée de l’adoration exclusive d’Allah par les divinités qu’elle adorait par imitation son peuple. Elle appartenait en effet à un peuple de mécréants et était donc à leur image.
Điều kéo nữ lệch khỏi sự độc tôn hóa Allah là việc nghe lời và bắt chước theo dân chúng của nữ, điều đó khiến nữ trở thành một trong nhóm người vô đức tin nơi Allah.
And she was turned away from the Oneness of Allah by what she used to worship besides Allah, in following her people and blindly imitating them. She was amongst the people who disbelieve in Allah, so she was a disbeliever like them.
E ciò che la sviò dall'Unicità di Allāh fu ciò che adorava all'infuori di Allāh, seguendo il suo popolo e imitandolo: in verità, faceva parte di un popolo miscredente nei confronti di Allāh, e lei era miscredente come loro.
Kavmine tabi olarak ve onları taklit ederek Allah'tan başka ibadet ettiği şeyler, onun Allah Teâlâ'yı birlemesine engel olmuştu. Şüphesiz o (Belkıs), Allah'a karşı kâfir olan bir kavimdendi ve kendisi de onlar gibi kâfirdi.
To što je ona obožavala lažna božanstva slijepo slijedeći svoje sunarodnike odvratilo ju je od tevhida, vjerovanja u Allahovu jednoću. Živjela je s narodom nevjerničkim, pa je bila jedna od njih.
Sebenaranya ia (Ratu Saba`) dijauhkan dari tauhid oleh apa yang disembahnya selain Allah karena mengikuti kaumnya, sesungguhnya dia dahulunya berasal dari orang-orang yang kafir terhadap Allah, sehingga ia pun kafir seperti mereka.
Nagpabaling sa kanya palayo sa paniniwala sa kaisahan ni Allāh ang dati nang sinasamba niya bukod pa kay Allāh bilang pagsunod sa mga tao niya at bilang paggaya-gaya sa kanila. Tunay na siya dati ay kabilang sa mga taong tagatangging sumampalataya kay Allāh sapagkat siya dati ay isang tagatangging sumampalataya tulad nila.
Kraljici bī rečeno da uđe u Sulejmanov, alejhis-selam, dvorac čija je dvorana bila napravljena od uglačanog stakla, ispod kojeg bijaše voda. Kad je to ugledala, kraljica pomisli da je ispred nje nemirna voda u kojoj će smočiti svoju haljinu. Ne znajući za ono staklo, ona zadiže haljinu uz noge da prođe, a vjerovjesnik Sulejman, alejhis-selam, reče joj: “Ovo je dvorana koja je uglačanim staklom popločana! Nećeš nakvasiti odjeću jer je iznad vode staklo.” Sulejman, alejhis-selam, pozva je u islam, te ga ona prihvati. Izjavila je: “Gospodaru, sebi sam učinila nepravdu smatrajući Tebi druge ravnima. Predajem se Tebi slijedeći vjerovjesnika Sulejmana, da bih zajedno s njime robovala Tebi, Gospodaru svega što postoji!”
Lalu dikatakan kepadanya, "Masuklah ke dalam istana." Istana tersebut lantainya seperti bentuk kolam. Tatkala dia melihat lantai istana itu, dikiranya itu adalah genangan air, sehingga dia menyingkapkan kedua betisnya agar bisa melewatinya. Sulaiman -'alaihissalām- berkata, "Sesungguhnya ia adalah istana licin yang terbuat dari kaca." Lalu ia pun menyerunya masuk Islam dan sang Ratu langsung menerima seruannya seraya berkata, "Wahai Tuhanku! Sesungguhnya aku telah berbuat zalim terhadap diriku sendiri ketika menyembah tuhan lain di samping-Mu dan kini aku berserah diri bersama Sulaiman kepada Allah, Tuhan seluruh makhluk."
Sinabi sa kanya: "Pumasok ka sa palasyo." Ito ay gaya ng anyo ng terasa. Kaya noong nakita niya ito, nagpalagay siyang ito ay isang tubigan kaya naglantad siya ng mga lulod niya upang sumuong dito. Nagsabi si Solomon – sumakanya ang pagbati ng kapayapaan: "Tunay na ito ay isang palasyong pinakintaban ng mga salamin." Nag-anyaya si Solomon sa kanya sa Islām saka tumugon naman siya sa paanyaya nito sa kanya habang nagsasabi: "Panginoon ko, tunay na ako ay lumabag sa katarungan sa sarili ko dahil sa pagsamba sa iba pa sa Iyo kasama sa Iyo. Nagpaakay ako kasama kay Solomon kay Allāh, ang Panginoon ng mga nilikha sa kalahatan ng mga ito."
On dit à la reine: Entre dans la cour du palais. Elle s’avança et prenant le sol du palais pour de l’eau profonde, elle se découvrit les jambes avant de s’y engager. Salomon lui dit: Ceci est une cour pavée de cristal. Puis il l’invita à l’Islam et la réponse de la reine fut la suivante: Ô Seigneur, j’ai commis une injustice envers moi-même en adorant des divinités avec Toi. Je me soumets maintenant en compagnie de Salomon à Allah, le Seigneur de toutes les créatures.
Se le dijo: “Entra en el palacio”, que los genios habían construido para Salomón y que tenía una superficie plana. Cuando ella entró, pensó que era agua y se recogió el vestido, mostrando sus piernas, para entrar. Salomón u dijo: “Es un palacio que se ha construido con cristal pulido”. Él la invitó al Islam, y ella aceptó el mensaje, diciendo: “Señor, he sido injusta conmigo misma al adorar a otros además de Ti, y me he sometido con Salomón a Al‑lah, Señor de todas las cosas creadas”.
The Queen of Sheba set forth from her country and reached Jerusalem. When she came to meet Solomon, the Queen, to her surprise, was asked whether her own throne resemebled the throne she saw at the palace. The Queen admitted that she was wonderstuck to see this throne which was exactly similar to her own. The throne which she had kept safe in her palace in Ma‘arib, had mysteriously traversed a distance of fifteen hundred miles and reached Jerusalem. After entering Solomon’s palace, the Queen of Sheba reached a room where the floor was made of thick, transparent slabs of glass with water flowing beneath them. Mistaking the floor for a pool of water, the Queen quickly pulled up her garment to prevent it from getting wet. Seeing this, Solomon explained to her that it was just the floor and not water. In this way, she was made to realise how outward appearances may deceive the understanding of men, the inner reality often being different from what meets the eye. Similarly, man starts worshipping the sun and moon because of their prominence, but the real God is beyond these visible phenomena. The Queen of Sheba had so far been worshipping the sun under the influence of the conventions of her nation. But, in the company of Solomon, whatever she heard and whatever she saw, completely banished from her mind all impressions of the majesty of anything other than God. Consequently, she renounced the religion of polytheism and whole-heartedly embraced the religion of monotheism.
Ona şöyle denildi: "Köşke/saraya gir." Kraliçe sarayın zeminini görünce, onu su zannetmişti ve suya girmek için eteğini topladı. Süleyman -aleyhisselam- şöyle dedi: "Bu billurdan yapılmış pürüzsüz, dümdüz bir saraydır." Ve onu İslam'a davet etti. Kraliçe, Süleyman'ın onu davet ettiği bu dini kabul edip şöyle diyerek ona icabet etti: "Rabbim! Ben seninle beraber senden başkasına ibadet ederek kendime zulmetmişim. Süleyman ile beraber mahlukatın hepsinin Rabbi olan Allah'a ben de boyun eğdim, teslim oldum."
Le fu detto: "Entra nel palazzo, il cui pavimento è simile al soffitto". Quando lo vide, pensò fosse acqua, e sollevò il suo abito per attraversarlo. Suleymēn disse, pace a lui: "In verità, è un pavimento di vetro levigato", e la invitò all'Islam, e lei accettò il suo invito, dicendo: "Dio mio, in verità ho fatto torto a me stessa associando altri a Te, e mi sono sottomessa, assieme a Suleymēn, ad Allāh, Dio di tutto il Creato".
It was said to her: “Enter the palace” which was like a plane surface. When she entered it, she thought it was water and uncovered her shins to enter it. Solomon (peace be upon him) said: “It is a palace which has been made smooth with glass”. He called her to Islam, so she accepted what he called her towards, saying: “O Lord, I wronged myself by worshipping others besides You, and I have submitted with Solomon to Allah, Lord of all created things”.
Có lời mời nữ: "Xin mời nữ vương bước vào cung điện" và cung điện có nền lót tựa như hồ nước long lanh khiến nữ tưởng là nước thật nên vén váy lên làm lộ ra cặp ống quyển. Sulayman lên tiếng: Đó chẳng qua chỉ là nền được lót bằng pha lê và Người mời gọi nữ vương vào Islam. Lập tức nữ vương đáp lại lời mời gọi và nói: Lạy Thượng Đế của bề tôi, bề tôi đã sai lầm khi thờ phượng thần linh khác ngoài Ngài, nay bề tôi xin cùng với Sulayman nguyện thần phục Allah, Chủ Nhân của toàn vũ trụ và muôn loài.
Commentary
Did Sayyidna Sulaiman (علیہ السلام) marry Bilqis?
The story of Bilqis has ended in the above verses on the statement that she converted to Islam after coming to Sayyidna Sulaiman ۔ (علیہ السلام) What happened after that? The Qur'an is silent on this. It is for this reason that when someone asked ` Abdullah ibn ` Uyaynah whether Sayyidna Sulaiman (علیہ السلام) had married Bilqis, he answered that her case has finished on this أَسْلَمْتُ مَعَ سُلَيْمَانَ لِلَّـهِ رَبِّ الْعَالَمِينَ (I submit, along with Sulaiman (علیہ السلام) ، to Allah, the Lord of the worlds - 44). The idea behind this answer was that when Qur'an has not divulged anything after that, it is not for us to probe any further. But Ibn ` Asakir has reported on the authority of Sayyidna ` Ikrimah ؓ that Sayyidna Sulaiman (علیہ السلام) had married Bilqis after that, and she was retained as the sovereign of her country. She was then sent back to Yemen, and Sayyidna Sulaiman (علیہ السلام) used to visit her every month for three days. He got three palaces made for her in Yemen, which had no parallel of their kind. (Only God knows best)
Uzvišeni je Allah poslao Semudu Saliha, alejhis-selam, brata njihova po krvi, koji ih pozivaše da robuju jedino Allahu nikog Mu ravnim ne smatrajući. Čim je vjerovjesnik Salih, alejhis-selam, svoje sunarodnike pozvao u tevhid, oni su se podijelili u dvije skupine, vjerničku i nevjerničku, koje su se počele prepirati u vezi s time ko od njih istinu slijedi.
Inviammo a Thamūd il loro fratello di sangue Sāleħ, pace a lui: "Adorate Allāh solo"; ed eccoli, dopo il suo invito, dividersi in due fazioni: una fazione credente e un'altra miscredente, che disputavano riguardo chi fosse sulla Retta Via.
Talaga ngang nagpadala Kami sa Thamūd ng kapatid nila sa kaangkanan na si Ṣāliḥ – sumakanya ang pagbati ng kapayapaan, na [nagsasabi]: "Sumamba kayo kay Allāh lamang," saka biglang sila, matapos ng pag-anyaya niya sa kanila, ay [naging] dalawang pangkatin: isang pangkating mananampalataya at isa pang tagatangging sumampalataya na, naghihidwaan kung alin sa kanila ang nasa katotohanan.
Muhakkak ki Biz Semûd kavmine, soy bakımından kardeşleri olan Salih -aleyhisselam-'ı yalnız Allah'a ibadet edin diye uyarması için gönderdik. Bir de ne görsün? Onlar birbiriyle çekişen iki grup olmuşlar. Biri Mümin bir topluluk, diğeri kâfir. Her biri hangisi hak üzere olduğu hususunda birbirleriyle çekişiyorlar.
And I sent toThamud their brother in lineage Salih (peace be upon him) saying “Worship Allah alone”, but they became two groups after his calling them: a believing group and the other disbelieving, arguing over who is on the truth.
Commentary
لِمَ تَسْتَعْجِلُونَ بِالسَّيِّئَةِ قَبْلَ الْحَسَنَةِ (why do you seek evil to come sooner before good? - 27:46). Sayyidna Salih (علیہ السلام) is referring here to the demand of the infidels that he should bring the divine torment to them in this world, so that they may know his truthfulness. Therefore, "evil" in this sentence stands for torment, while "good" refers to their repentance and invoking divine mercy. It, therefore means, "Why are you asking me to bring the divine punishment before you repent?"
45- Andolsun ki Semûd’a “Allah’a ibadet edin” diye (çağrıda bulunması için) kardeşleri Salih’i gönderdik. Birden onlar, birbirleri ile çekişen iki fırkaya bölündüler.
46- Dedi ki:“Ey kavmim! İyilik dururken ne diye kötülükte acele ediyorsunuz? Merhamete nail olmak ümidiyle Allah’tan mağfiret dileseniz ya?”
47- Dediler ki:“Sen ve sana uyanlar bize uğursuzluk getirdiniz.” Dedi ki: “Sizin uğursuzluk (saydığınız şey), Allah katında (takdir edilmiştir). Bilakis siz, sınanan bir toplumsunuz.”
48- O şehirde, yeryüzünde bozgunculuk yapıp da ıslâha çalışmayan dokuz kişi vardı.
49- Onlar, kendi aralarında Allah adına yemin ederek dediler ki:“Andolsun Salih’e ve ailesine gece baskın yapacağız, sonra da velisine: Biz, onun ailesi öldürüldüğü sırada orada değildik. Gerçekten biz, doğru söylüyoruz, diyeceğiz.”
50- Onlar bir tuzak kurdular. Biz de bir tuzak kurduk, fakat onlar farkında bile değillerdi.
51- Tuzaklarının âkıbeti nasıl oldu bir bak: Biz onları da kavimlerini de hep birlikte helâk ettik.
52- İşte zulümleri sebebiyle onların harabeye dönmüş ıssız evleri! Şüphesiz bunda bilen bir toplum için bir ibret vardır.
53- İman edenleri ve korkup sakınmakta olanları da kurtardık.
45. Yüce Allah, bilinen kabile olan Semûd’a neseben kardeşleri Sâlih aleyhisselam’ı peygamber olarak gönderdiğini, onun da onlara yalnızca Allah’a ibadet ederek putları ve koştukları ortakları terk etmelerini emrettiğini haber vermektedir. “Birden onlar” kimi mü’min, kimi kâfir -ki çoğu böyle idi- olmak üzere “birbirleri ile çekişen iki fırkaya bölündüler.”
46. “Dedi ki: Ey kavmim! İyilik dururken ne diye kötülükte acele ediyorsunuz?” Niçin hallerinizin düzelmesine, dini ve dünyevi işlerinizin salah bulmasına sebep teşkil edecek olan iyilikleri işlemek yerine kötülükler işlemekte acele ediyor ve bunun için özel bir gayret harcıyorsunuz? Oysa kötülükleri işlemeye yönelmenizi gerektirecek herhangi bir husus bulunmamaktadır. Şirkinizden ve isyanınızdan tevbe ederek, günahlarınızı bağışlamanızı isteyerek ve “merhamete nail olmak ümidiyle Allah’tan mağfiret dileseniz ya?” Çünkü Allah’ın rahmeti, ihsan sahiplerine pek yakındır. Günahlarından tevbe edenler de ihsan sahiplerindendir.
47. Kavmi, peygamberleri Sâlih’e karşı çıkarak ve onu yalanlayarak “dediler ki: Sen ve sana uyanlar bize uğursuzluk getirdiniz.” Kahrolasıcalar! Salih’in yüzünden hayır görmediklerini, onun ve beraberindeki mü’minlerin, kendi dünyevi isteklerinin gerçekleşmesine engel olduklarını iddia ettiler.
âlih aleyhisselam da onlara “dedi ki: “Sizin uğursuzluk (saydığınız musietler), Allah katında (takdir edilmiştir).” Yani Allah’ın başınıza getirdiği musibetlerin sebebi, sizin günahlarınızdır. “Bilakis siz” darlıkla, bollukla, hayırla ve şerle aklınızı başınıza alıp tevbe edecek misiniz, etmeyecek misiniz diye “sınanan bir toplumsunuz.” İşte peygamberlerini yalanlamakta tutturdukları yol ve ona verdikleri karşılık bu idi.
48. Sâlih aleyhisselam’ın içinde bulunduğu ve kavminin büyük çoğunluğunu barındıran “o şehirde, yeryüzünde bozgunculuk yapıp da ıslâha çalışmayan dokuz kişi vardı.” Yani onların sıfatı, yeryüzünde bozgunculuk çıkartmaktı. Islah gibi herhangi bir maksatları ve buna yönelik bir davranışları yoktu. Onlar Sâlih’e düşmanlık etmek, dinine dil uzatmak ve kendi kavimlerini de böyle davranmaya çağırmak için gerekli hazırlıklarını yapmışlardı. Nitekim Yüce Allah şöyle buyurmaktadır:“Artık Allah’tan korkun ve bana itaat edin. Şu yeryüzünde bozgunculuk yapıp da ıslâha çalışmayan günahkârların emrine de itaat etmeyin.”(eş-Şuara, 26/150-152)
49. Onlar, bu çirkin hallerini sürdürdüler ve ihâyet bu düşmanlıkları sonucunda “kendi aralarında” her birisi diğerine “Allah adına yemin ederek dediler ki: Andolsun Salih’e ve ailesine gece baskın yapacağız” gece gidip onları öldüreceğiz. “Sonra da velisine” bize karşı çıkıp bizim hakkımızda davacı olacak ve bizim onları öldürdüğümüzü iddia edecek olursa, biz bunu inkâr edeceğiz ve yemin edip:“Biz, onun ailesi öldürüldüğü sırada orada değildik. Gerçekten biz, doğru söylüyoruz, diyeceğiz.” Böylece kendi aralarında anlaştılar.
50. “Onlar bir tuzak kurdular.” Sâlih’i ve aile halkını öldürmek üzere -yakınlarından çekindikleri için kavimlerinden bile gizlice- plan kurdular. “Biz de” peygamberimiz Salih’e yardım edip işini kolaylaştırmak ve yalanlayan kavmini helâk etmek üzere “bir tuzak kurduk, fakat onlar farkında bile değillerdi.”
51. “Tuzaklarının âkıbeti nasıl oldu bir bak!” Maksatları gerçekleşti mi? Onlar, bu kurdukları planlarla istediklerini elde edebildiler mi yoksa planları aleyhlerine mi işledi? Tabii ki aleyhlerine oldu zira “biz onları da kavimlerini de hep birlikte helâk ettik.” Onları kökten imha ettik. Gelen azap çığlığı ile onlardan tek bir kimse geride kalmamak üzere helâk oldular.
52. “İşte zulümleri sebebiyle onların harabeye dönmüş ıssız evleri!”Yani zulümlerinin, Allah’a ortak koşmalarının ve yeryüzünde azgınlık etmelerinin sonucu olarak evlerinin duvarları çatıları üzerine çökmüş, orada daha önce yaşayanlardan hiçbir kimse kalmamış, ıssızlaşmış. Artık orada konup göçen kimse de yok.“Şüphesiz bunda” hakikatleri “bilen” ve Yüce Allah’ın gerçek dostlarına da düşmanlarına da yaptıklarını düşünen ve bundan ibret alan “bir toplum için” zulmün âkıbetinin yok olmak, helâk edilmek, imanın âkıbetinin ise adalet, kurtuluş ve umduğuna nail olmak olduğunu bilen kimseler için “bir ibret vardır.”
53. Yani biz Allah’a, meleklerine, kitaplarına, peygamberlerine, âhiret gününe, hayrı ve şerriyle kadere iman eden, Allah’a ortak koşmaktan ve masiyetlerden sakınan, O’na itaat olan işleri yapan ve peygamberlerine de itaat edip uyan takvâ sahiplerini kurtardık.
Salih and Thamud
Allah tells us about Thamud and how they responded to their Prophet Salih, when Allah sent him to call them to worship Allah alone, with no partner or associate.
فَإِذَا هُمْ فَرِيقَانِ يَخْتَصِمُونَ
(Then look! They became two parties quarreling with each other.) Mujahid said, "These were believers and disbelievers." This is like the Ayah,
قَالَ الْمَلاَ الَّذِينَ اسْتَكْبَرُواْ مِن قَوْمِهِ لِلَّذِينَ اسْتُضْعِفُواْ لِمَنْ ءامَنَ مِنْهُمْ أَتَعْلَمُونَ أَنَّ صَـلِحاً مُّرْسَلٌ مّن رَّبّهِ قَالُواْ إِنَّا بِمَآ أُرْسِلَ بِهِ مُؤْمِنُونَ قَالَ الَّذِينَ اسْتَكْبَرُواْ إِنَّا بِالَّذِى ءامَنتُمْ بِهِ كَـفِرُونَ
(The leaders of those who were arrogant among his people said to those who were counted weak -- to such of them as believed: "Know you that Salih is one sent from his Lord." They said: "We indeed believe in that with which he has been sent." Those who were arrogant said: "Verily, we disbelieve in that which you believe in.") (7:75-76)
قَالَ يقَوْمِ لِمَ تَسْتَعْجِلُونَ بِالسَّيِّئَةِ قَبْلَ الْحَسَنَةِ
(He said: "O my people! Why do you seek to hasten the evil before the good") meaning, `why are you praying for the punishment to come, and not asking Allah for His mercy' Then he said:
لَوْلاَ تَسْتَغْفِرُونَ اللَّهَ لَعَلَّكُمْ تُرْحَمُونَقَالُواْ اطَّيَّرْنَا بِكَ وَبِمَن مَّعَكَ
("Why seek you not the forgiveness of Allah, that you may receive mercy" They said: "We augur an omen from you and those with you.") This means: "We do not see any good in your face and the faces of those who are following you." Since they were doomed, whenever anything bad happened to any of them they would say, "This is because of Salih and his companions." Mujahid said, "They regarded them as bad omens." This is similar to what Allah said about the people of Fir`awn:
فَإِذَا جَآءَتْهُمُ الْحَسَنَةُ قَالُواْ لَنَا هَـذِهِ وَإِن تُصِبْهُمْ سَيِّئَةٌ يَطَّيَّرُواْ بِمُوسَى وَمَن مَّعَهُ
(But whenever good came to them, they said: "Ours is this." And if evil afflicted them, they saw it as an omen about Musa and those with him) (7:131). And Allah says:
وَإِن تُصِبْهُمْ حَسَنَةٌ يَقُولُواْ هَـذِهِ مِنْ عِندِ اللَّهِ وَإِن تُصِبْهُمْ سَيِّئَةٌ يَقُولُواْ هَـذِهِ مِنْ عِندِكَ قُلْ كُلٌّ مِّنْ عِندِ اللَّهِ
(And if some good reaches them, they say, "This is from Allah," but if some evil befalls them, they say, "This is from you." Say: "All things are from Allah.") (4:78) i.e., by virtue of His will and decree. And Allah tells us about the dwellers of the town, when the Messengers came to them:
قَالُواْ إِنَّا تَطَيَّرْنَا بِكُمْ لَئِن لَّمْ تَنتَهُواْ لَنَرْجُمَنَّكُمْ وَلَيَمَسَّنَّكُمْ مِّنَّا عَذَابٌ أَلِيمٌ
قَالُواْ طَـئِرُكُم مَّعَكُمْ
(They (people) said: "For us, we see an omen from you; if you cease not, we will surely stone you, and a painful torment will touch you from us." They (Messengers) said: "Your omens are with yourselves!) (36:18) And these people Thamud said:
اطَّيَّرْنَا بِكَ وَبِمَن مَّعَكَ قَالَ طَائِرُكُمْ عِندَ اللَّهِ
("We augur an omen from you and those with you." He said: "Your omen is of Allah;) meaning, Allah will punish you for that.
بَلْ أَنتُمْ قَوْمٌ تُفْتَنُونَ
(nay, but you are a people that are being tested.) Qatadah said: "You are being tested to see whether you will obey or disobey." The apparent meaning of the phrase
تُفْتَنُونَ
(are being tested) is: you will be left to get carried away in your state of misguidance.
Kami telah mengutus kepada kaum Ṡamūd saudara mereka yang senasab, yaitu Saleh -'alaihissalām- yang berseru, "Sembahlah Allah semata." Tetapi, tiba-tiba setelah didakwahi mereka pun terbagi menjadi dua golongan; golongan mukmin dan golongan kafir, keduanya saling berselisih siapakah di antara mereka yang berada di atas kebenaran.
"Dan sesungguhnya Kami telah mengutus kepada (kaum) Tsamud saudara mereka Shaleh (yang berseru), 'Sembahlah Allah.' Tetapi tiba-tiba mereka (jadi) dua golongan yang bermusuhan. Dia berkata, 'Hai kaumku, mengapa kamu minta disegerakan kebu-rukan sebelum (kamu minta) kebaikan? Hendaklah kamu meminta ampun kepada Allah, agar kamu mendapat rahmat.' Mereka men-jawab, 'Kami mendapat nasib yang malang, disebabkan kamu dan orang-orang yang besertamu.' Shaleh berkata, 'Nasibmu ada pada sisi Allah, (bukan kami yang menjadi sebab), tetapi kamu kaum yang diuji.' Dan ketika itu di kota itu ada sembilan orang laki-laki yang membuat kerusakan di muka bumi, dan mereka tidak berbuat kebaikan. Mereka berkata, 'Bersumpahlah kamu dengan nama Allah, bahwa kita sungguh-sungguh akan menyerangnya dengan tiba-tiba beserta keluarganya di malam hari, kemudian kita katakan kepada ahli warisnya (bahwa) kita tidak menyaksi-kan kematian keluarganya itu, dan sesungguhnya kita adalah orang-orang yang benar.' Dan mereka pun merencanakan makar dengan sungguh-sungguh, dan Kami merencanakan makar (pula), sedang mereka tidak menyadari. Maka perhatikanlah bagaimana akibat makar mereka itu, bahwasanya Kami membinasakan mereka dan kaum mereka semuanya. Maka itulah rumah-rumah mereka dalam keadaan runtuh disebabkan kelaliman mereka. Se-sungguhnya pada yang demikian itu (terdapat) pelajaran bagi kaum yang mengetahui. Dan telah Kami selamatkan orang-orang yang beriman, dan mereka itu selalu bertakwa." (An-Naml: 45-53).
(45) Allah سبحانه وتعالى menginformasikan bahwasanya Dia telah mengutus kepada kaum Tsamud, yaitu suatu kabilah yang sangat populer, saudara mereka senasab, yaitu Shaleh; dan bahwa Shaleh memerintahkan kepada mereka agar beribadah hanya kepada Allah saja dan meninggalkan sembahan-sembahan dan segala bentuk berhala. ﴾ فَإِذَا هُمۡ فَرِيقَانِ يَخۡتَصِمُونَ ﴿ "Tetapi tiba-tiba mereka (menjadi) dua golongan yang bermusuhan," di antara mereka ada yang beriman dan ada pula yang kafir, dan mereka (yang kafir) adalah yang terbanyak.
(46) ﴾ قَالَ يَٰقَوۡمِ لِمَ تَسۡتَعۡجِلُونَ بِٱلسَّيِّئَةِ قَبۡلَ ٱلۡحَسَنَةِۖ ﴿ "Dia berkata, 'Hai kaum-ku mengapa kamu minta disegerakan keburukan sebelum kebaikan?" Maksudnya, kenapa kalian bersegera melakukan dosa-dosa dan bersemangat untuknya sebelum kalian melakukan kebaikan yang dengannya keadaan kalian menjadi baik dan permasalahan agama dan dunia kalian menjadi baik pula. Padahal sebenarnya tidak ada yang mengharuskan kalian pergi untuk melakukan dosa-dosa.
﴾ لَوۡلَا تَسۡتَغۡفِرُونَ ٱللَّهَ ﴿ "Hendaklah kamu meminta ampun kepada Allah," yaitu kalian bertaubat dari kesyirikan dan kedurhakaan kalian, dan kalian berdoa agar Dia mengampuni kalian, ﴾ لَعَلَّكُمۡ تُرۡحَمُونَ ﴿ "agar kamu mendapat rahmat," karena sesungguhnya rahmat Allah sangat dekat kepada orang-orang yang berbuat kebajikan; dan orang yang bertaubat dari dosa termasuk orang-orang yang berbuat kebajikan.
(47) ﴾ قَالُواْ ﴿ "Mereka berkata," kepada nabi mereka, Shaleh, seraya mendustakan dan menentang, ﴾ ٱطَّيَّرۡنَا بِكَ وَبِمَن مَّعَكَۚ ﴿ "Kami men-dapat nasib yang malang, disebabkan kamu dan orang-orang yang beser-tamu.' Mereka beranggapan –semoga Allah memperburuk mereka– bahwa mereka sama sekali tidak melihat suatu kebaikan di wajah Shaleh, dan bahwa dia dan orang-orang yang beriman bersamanya telah menjadi penyebab yang telah menghalangi sebagian tuntutan kehidupan dunia mereka! Maka Shaleh berkata kepada mereka, ﴾ طَٰٓئِرُكُمۡ عِندَ ٱللَّهِۖ ﴿ "Nasibmu ada pada sisi Allah." Maksudnya, tidaklah yang menimpa kalian itu melainkan karena dosa-dosa kalian, ﴾ بَلۡ أَنتُمۡ قَوۡمٞ تُفۡتَنُونَ ﴿ "tetapi kamu kaum yang diuji,' dengan kesenangan dan kesusahan, kebaikan dan keburukan, untuk diketahui apakah kalian mau berhenti (melakukan dosa) dan bertaubat, atau tidak. Itulah tabi'at mereka dalam mendustakan nabi mereka sendiri dan itulah respons mereka kepadanya.
(48) ﴾ وَكَانَ فِي ٱلۡمَدِينَةِ ﴿ "Dan pada saat itu di kota itu," maksudnya, di kota di mana Shaleh berada, yaitu kota tempat mayoritas kaum-nya, ﴾ تِسۡعَةُ رَهۡطٖ يُفۡسِدُونَ فِي ٱلۡأَرۡضِ وَلَا يُصۡلِحُونَ ﴿ "ada sembilan orang laki-laki yang membuat kerusakan di muka bumi, dan mereka tidak berbuat ke-baikan." Maksudnya, tabi'at mereka adalah melakukan pengrusakan di bumi. Mereka tidak mempunyai tujuan atau perbuatan untuk perbaikan. Mereka telah bersiap-siap untuk menentang Shaleh, melecehkan agamanya, dan mengajak kaumnya untuk melakukan hal demikian, sebagaimana dinyatakan oleh Allah سبحانه وتعالى,
﴾ فَٱتَّقُواْ ٱللَّهَ وَأَطِيعُونِ 150 وَلَا تُطِيعُوٓاْ أَمۡرَ ٱلۡمُسۡرِفِينَ 151 ٱلَّذِينَ يُفۡسِدُونَ فِي ٱلۡأَرۡضِ وَلَا يُصۡلِحُونَ 152 ﴿
"Maka bertakwalah kepada Allah dan taatlah kepadaku; dan jangan-lah kamu menaati perintah orang-orang yang melewati batas, yang mem-buat kerusakan di muka bumi dan tidak mengadakan perbaikan." (Asy-Syu'ara`: 150-152).
(49) Mereka terus dalam kondisi keji tersebut, sehingga karena permusuhan itu ﴾ تَقَاسَمُواْ ﴿ "mereka saling bersumpah" di antara mereka; setiap orang bersumpah kepada yang lain, ﴾ لَنُبَيِّتَنَّهُۥ وَأَهۡلَهُۥ ﴿ "Kita sungguh-sungguh akan menyerangnya dengan tiba-tiba beserta keluarganya di malam hari." Maksudnya, sungguh kami akan men-datangi mereka, Shaleh dan keluarganya di malam hari, lalu kami akan membunuh mereka, ﴾ ثُمَّ لَنَقُولَنَّ لِوَلِيِّهِۦ ﴿ "kemudian kami katakan ke-pada ahli warisnya," apabila dia menuntut kami dan menuduh kami bahwa kamilah yang telah membunuh mereka. Kita mengingkari hal itu, menafikannya dan kita bersumpah bahwa, ﴾ وَإِنَّا لَصَٰدِقُونَ ﴿ "sesungguhnya kami benar-benar jujur."
(50) Mereka pun sepakat untuk melakukan hal itu, ﴾ وَمَكَرُواْ مَكۡرٗا ﴿ "Dan mereka pun merencanakan makar dengan sungguh-sungguh," mereka sudah mengatur siasat untuk membunuh Shaleh dan ke-luarganya secara sembunyi-sembunyi sampai dari kaum mereka sendiri karena takut kepada ahli warisnya, ﴾ وَمَكَرۡنَا مَكۡرٗا ﴿ "dan Kami merencanakan makar (pula)," untuk memberikan pertolongan kepada Shaleh عليه السلام dan mempermudah urusannya serta membinasakan kaumnya yang mendustakan, ﴾ وَهُمۡ لَا يَشۡعُرُونَ ﴿ "sedang mereka tidak menyadari."
(51) ﴾ فَٱنظُرۡ كَيۡفَ كَانَ عَٰقِبَةُ مَكۡرِهِمۡ ﴿ "Maka perhatikanlah bagai-mana akibat makar mereka itu," apakah niat jahat mereka tercapai dan apakah dengan makar itu mereka mendapat apa yang mereka inginkan? Atau malah makar itu menimpa mereka sendiri?! Oleh karenanya Allah berfirman, ﴾ أَنَّا دَمَّرۡنَٰهُمۡ وَقَوۡمَهُمۡ أَجۡمَعِينَ ﴿ "Bahwasanya Kami membinasakan mereka dan kaum mereka semuanya." Kami membina-sakan mereka dan Kami memusnahkan mereka sehabis-habisnya. Mereka ditimpa suara pekikan azab sehingga mereka binasa sampai musnah semuanya.
(52) ﴾ فَتِلۡكَ بُيُوتُهُمۡ خَاوِيَةَۢ ﴿ "Maka itulah rumah-rumah mereka dalam keadaan runtuh," dinding-dindingnya telah roboh menutupi atapnya, sepi dari penghuninya dan kosong dari orang-orang yang mengunjunginya, ﴾ بِمَا ظَلَمُوٓاْۚ ﴿ "disebabkan kezhaliman mereka." Mak-sudnya, itu adalah akibat kezhaliman dan kesyirikan mereka ter-hadap Allah serta kecongkakan mereka di muka bumi. ﴾ إِنَّ فِي ذَٰلِكَ لَأٓيَةٗ لِّقَوۡمٖ يَعۡلَمُونَ ﴿ "Sesungguhnya pada yang demikian itu (terdapat) pela-jaran bagi kaum yang mengetahui," kenyataan-kenyataan, dan mereka merenungkan balasan Allah terhadap para waliNya dan musuh-musuhNya sehingga mereka dapat mengambil pelajaran darinya; serta mereka mengetahui bahwa kesudahan perbuatan zhalim ada-lah kebinasaan dan kehancuran; sedangkan kesudahan keimanan dan keadilan adalah keselamatan dan kemenangan.
(53) Oleh karena itu, Allah berfirman, ﴾ وَأَنجَيۡنَا ٱلَّذِينَ ءَامَنُواْ وَكَانُواْ يَتَّقُونَ ﴿ "Dan telah Kami selamatkan orang-orang yang beriman dan mereka itu selalu bertakwa." Maksudnya, Kami menyelamatkan orang-orang yang beriman kepada Allah, para malaikatNya, kitab-kitab-Nya, para RasulNya, Hari Akhir dan kepada takdir, yang baik dan yang buruk; dan mereka selalu mewaspadai syirik kepada Allah dan berbagai kemaksiatan, dan mereka melaksanakan ketaatan kepadaNya dan ketaatan kepada para RasulNya.
Nous avons envoyé aux Thamûd leur compatriote Şâlih afin de les appeler à adorer Allah mais ils se divisèrent en deux camps antagonistes, chacun revendiquant détenir la vérité: un camp composé de croyants et un autre composé de mécréants.
Và TA đã gởi đến người dân Thamud một người anh em trong số chúng, Saleh, để mời gọi chúng thờ phượng Allah duy nhất, sau lời mời gọi đó chúng chia thành hai nhóm: một nhóm có đức tin và một nhóm vô đức tin, cả hai tranh cải nhau ai mới là nhóm ở trên Chân Lý.
Envié al pueblo de Zamud a su hermano en el linaje, Sálih u, para que les dijera: “Adoren solo a Al-lah”, pero se dividieron en dos grupos después de que él los llamó: un grupo creyente y el otro incrédulo, discutiendo sobre quién estaba en la verdad.
Saleh -'alaihissalām- berkata kepada mereka, "Mengapa kalian meminta agar disegerakan turunnya azab sebelum kalian memohon rahmat? Alangkah baiknya kalian meminta ampun atas dosa-dosa kalian kepada Allah, agar Dia mencurahkan kalian rahmat-Nya."
Sálih u les dijo: “¿Por qué buscan apresurar el castigo en lugar de buscar la misericordia de Al-lah? ¿Por qué no buscan el perdón de Al-lah por sus pecados, con la esperanza de que Él los perdone?
Salih (peace be upon him) said: “why do you seek to hasten the punishment instead of seeking Allah's mercy? Why do you not seek forgiveness from Allah for your sins, in the hope that he will forgive you?”
Saleh nói với chúng: Tại sao các người lại cầu mong bị trừng phạt thay vì cầu xin được thương xót? Sao các người không cầu xin Allah tha thứ về mọi tội lỗi đã phạm mong rằng được Ngài đoái thương.
“O sunarodnici moji”, obratio im se vjerovjesnik Salih, alejhis-selam, “zašto tražite da vas što prije stigne kazna, a ne da vam se milost ukaže? Zašto odmah sad ne tražite oprost od Allaha kajući se za svoje grijehe?! Nadati se da će vam Plemeniti Allah, postupite li tako, ukazati milost i preći preko vaših hrđavih djela.”
Disse loro Sāleħ, pace a lui: "Perché affrettate la punizione prima della misericordia? Non sarebbe meglio chiedere perdono ad Allāh per i vostri peccati, nella speranza che abbia pietà di voi?"
Salih -aleyhisselam- onlara şöyle dedi: "Niçin rahmetten önce azabın gelmesini istiyorsunuz? Size merhamet etmesini ümit ederek Allah Teâlâ'dan günahlarınızın bağışlanmasını istemez misiniz?"
Nagsabi sa kanila si Ṣaliḥ – sumakanya ang pagbati ng kapayapaan: "O mga kalipi ko, bakit kayo humihiling ng pagmamadali sa pagdurusa bago ng awa? Bakit nga kaya hindi kayo humiling ng kapatawaran mula kay Allāh para sa mga pagkakasala ninyo sa pag-asang maawa Siya sa inyo?"
Şâliħ leur dit: Pourquoi recherchez-vous à hâter le châtiment plutôt que la miséricorde ? Et si au lieu de cela vous demandiez à Allah de pardonner vos péchés, peut-être vous ferait-Il miséricorde ?
Les siens, obstinés à rejeter la vérité, lui répondirent: Nous considérons que toi et les croyants qui t’accompagnent, portez malheur. Şâliħ leur rétorqua: Le malheur que vous prévoyez n’est connu que d’Allah et rien ne Lui en échappe. Vous êtes plutôt des gens que l’on teste par le bien qui vous est accordé et par le mal qui vous atteint.
Su pueblo le dijo, con terquedad hacia la verdad: “Te consideramos a ti y a los creyentes contigo un mal presagio”. Sálih les dijo: “Las aves que se alejan debido a las dificultades que te han afligido o por lo que lo que no te gusta, y a las que consideras señal de un mal augurio, en realidad están decretadas por Al-lah y Él tiene conocimiento de la causa de este envío”.
Kaumnya menjawab sembari tetap ngotot menentang kebenaran, "Kami mendapat nasib yang malang disebabkan dirimu dan orang-orang mukmin yang besertamu." Saleh -'alaihissalām- berkata kepada mereka, "Perbuatan kalian dalam menggunakan burung ketika kalian ditimpa kesusahan, semuanya ada dalam pengetahuan Allah, tidak ada yang luput dari-Nya sedikit pun, akan tetapi kalian adalah kaum yang diuji dengan berbagai kelapangan perkara baik dan hal yang buruk."
Dân chúng của Saleh ngoan cố phủ nhận Chân Lý nói: Bọn ta có điềm báo rằng ngươi và những ai tin tưởng theo ngươi là sự xui xẻo. Saleh đáp lại chúng: Thứ mà các người đoán được khiến các người không thích đều được Allah biết rõ không gì giấu được Ngài. Đúng hơn các người đang bị thử thách bởi những điều xấu và điều mà các người sẽ gặp phải.
When Salih started calling for belief in the pure unity of God, his community divided itself into two groups. The leaders of the community were too wrapped up in their own greatness to accept the pure and unadulterated religion preached by Salih. But, among the less important people, there were some who gave a positive response to his call. The two groups began having controversial discussions. The leading luminaries of the community stated quite bluntly that they did not believe in God and that He might bring upon them whatever retribution He wanted as a punishment for their denial. If they faced any hardship, they were wont to say that it was the ill-luck brought upon them by the inauspicious presence in their midst of Salih and his companions. All these things were said in order to humiliate Salih and belittle his call, and not as a result of any serious thought. Their circumstances, whether good or bad, had come to them from God. But they took advantage of good circumstances to feed their false pride and cited bad circumstances to make false complaints. The rising of a prophet from among them was in the nature of a trial devised for them by God. They were placed in this position in order to see whether they recognised the Truth and co-operated with it, or whether they remained blind and deaf towards it. They failed in this trial. They were so preoccupied with material things that they failed to comprehend the reality.
“Slutimo da je zlo s tobom i s onima što tebe slijede!”, rekoše Salihu njegovi sunarodnici tvrdoglavo se ponašajući spram slijeđenja istine. Salih im uzvrati: “Šta god vam se dogodi, bilo dobro ili zlo, od Allaha je, znajte to dobro, jer se može dogoditi samo ono što On, Koji je Sveznajući, odredi. Allah vas dovodi pred iskušenje pomoću dobra i zla koje vam daje.”
Nagsabi sa kanya ang mga kalipi niya dahil sa pagkayamot sa katotohanan: "Nagturing kami ng kamalasan sa iyo at sa sinumang kasama sa iyo kabilang sa mga mananampalataya." Nagsabi sa kanila si Ṣāliḥ: "Ang itinaboy ninyong masamang pangitain dahil sa dumadapo sa inyo na mga kinasusuklaman ay nasa ganang kay Allāh ang kaalaman niyon: walang nakakukubli sa Kanya mula roon na anuman. Bagkus kayo ay mga taong sinusubok sa pamamagitan ng inaabot sa inyo na kabutihan at sa pamamagitan ng ipinatatamo sa inyo na kasamaan."
Il suo popolo gli disse, ostinato e contrario alla verità: "Tu e i credenti che ti accompagnano siete per noi di malaugurio". Sāleħ, pace a lui, disse loro: "Il malaugurio che avete respinto non vi salverà dalle disgrazie: la Conoscenza di ciò risiede presso Allāh; nulla Gli è nascosto. Piuttosto, siete un popolo che viene messo alla prova tramite le grazie che vi concede e le disgrazie che vi affliggono."
Kavmi hakka karşı inat ederek ona şöyle dedi: "Seninle ve beraberindeki Müminlerin yüzünden uğursuzluğa uğradık." Salih -aleyhisselam- onlara şöyle dedi: "Başınıza gelen sıkıntılar sebebiyle uğur getirmesi için uçurduğunuz kuşların ilmi Allah katındadır. Bu hususta hiçbir şey O'na gizli kalmaz. Muhakkak sizler; size verilen çok hayırlar ve başınıza gelen şerlerle imtihan edilmekte olan bir kavimsiniz."
His people said to him, in stubbornness from the truth: “I consider you and the believers with you a bad omen”. Salih (peace be upon him) said: “The birds that you drive away due to the difficulties that which has afflicted you from what you dislike and you attribute as a bad omen is actually decreed from Allah and He has knowledge of that.
U gradu Hidžr bilo je devet osoba koje su na Zemlji nered činile tako što nisu vjerovale i tako što su grijehe činile; nisu na Zemlji, pomoću vjerovanja i činjenja dobrih djela, red uspostavljale.
Dahulu di Kota Ḥijr ada sembilan orang laki-laki yang membuat kerusakan di muka bumi dengan melakukan kekufuran dan maksiat dan mereka tidak berbuat kebaikan di dalamnya dengan iman dan amal saleh.
The Plot of the Mischief-Makers and the End of the People of Thamud
Allah tells us about the evildoers of Thamud and their leaders who used to call their people to misguidance and disbelief, and to deny Salih. Eventually they killed the she-camel and were about to kill Salih too. They plotted to let him sleep with his family at night, then they would assassinate him and tell his relatives that they knew nothing about what happened to him, and that they were telling the truth because none of them had seen anything. Allah says:
وَكَانَ فِى الْمَدِينَةِ
(And there were in the city) meaning, in the city of Thamud,
تِسْعَةُ رَهْطٍ
(nine Raht,) meaning, nine people,
يُفْسِدُونَ فِى الاٌّرْضِ وَلاَ يُصْلِحُونَ
(who made mischief in the land, and would not reform.) They forced their opinions on the people of Thamud, because they were the leaders and chiefs. Al-`Awfi reported that Ibn `Abbas said: "These were the people who killed the she-camel," Meaning, that happened upon their instigation, may Allah curse them. Allah says:
فَنَادَوْاْ صَـحِبَهُمْ فَتَعَاطَى فَعَقَرَ
(But they called their comrade and he took (a sword) and killed (the she-camel). ) (54:29)
إِذِ انبَعَثَ أَشْقَـهَا
(When the most wicked man among them went forth (to kill the she-camel).) (91:12) `Abdur-Razzaq said that Yahya bin Rabi`ah As-San`ani told them, "I heard `Ata' -- i.e. Ibn Abi Rabah -- say:
وَكَانَ فِى الْمَدِينَةِ تِسْعَةُ رَهْطٍ يُفْسِدُونَ فِى الاٌّرْضِ وَلاَ يُصْلِحُونَ
(And there were in the city nine Raht, who made mischief in the land, and would not reform.) `They used to break silver coins."' They would break off pieces from them, as if they used to trade with them in terms of numbers as opposed to weight, as the Arabs used to do. Imam Malik narrated from Yahya bin Sa`id that Sa`id bin Al-Musayyib said: "Cutting gold and silver (coins) is part of spreading corruption on earth." What is meant is that the nature of these evil disbelievers was to spread corruption on earth by every means possible, one of which was that mentioned by these Imams.
قَالُواْ تَقَاسَمُواْ بِاللَّهِ لَنُبَيِّتَنَّهُ وَأَهْلَهُ
(They said: "Swear one to another by Allah that we shall make a secret night attack on him and his household...") They took a mutual oath, pledging that during the night, whoever met the Allah's Prophet Salih, peace be upon him, he would assassinate him. But Allah planned against them and caused their plot to backfire. Mujahid said, "They took a mutual oath pledging to kill him, but before they could reach him, they and their people were all destroyed." `Abdur-Rahman bin Abi Hatim said: "When they killed the she-camel, Salih said to them:
تَمَتَّعُواْ فِى دَارِكُمْ ثَلَـثَةَ أَيَّامٍ ذلِكَ وَعْدٌ غَيْرُ مَكْذُوبٍ
("Enjoy yourselves in your homes for three days. This is a promise (i.e., a threat) that will not be belied.") (11:65). They said: `Salih claims that he will finish with us in three days, but we will finish him and his family before the three days are over.' Salih had a place of worship in a rocky tract in a valley, where he used to pray. So they set out to go to a cave there one night, and said, `When he comes to pray, we will kill him, then we will return. When we have finished him off, we will go to his family and finish them off too.' Then Allah sent down a rock upon them from the mountains round about; they feared that it would crush them, so they ran into the cave and the rock covered the mouth of the cave while they were inside. Their people did not know where they were or what had happened to them. So Allah punished some of them here, and some of them there, and He saved Salih and the people who were with him. Then he recited:
وَمَكَرُواْ مَكْراً وَمَكَرْنَا مَكْراً وَهُمْ لاَ يَشْعُرُونَ فَانظُرْ كَيْفَ كَانَ عَـقِبَةُ مَكْرِهِمْ أَنَّا دَمَّرْنَـهُمْ وَقَوْمَهُمْبُيُوتُهُمْ خَاوِيَةً
(So, they plotted a plot, and We planned a plan, while they perceived not. Then see how was the end of their plot! Verily, We destroyed them and their nation, all together. These are their houses in utter ruin,) i.e., deserted."
فَتِلْكَ بُيُوتُهُمْ خَاوِيَةً بِمَا ظَلَمُواْ إِنَّ فِى ذلِكَ لاّيَةً لِّقَوْمٍ يَعْلَمُونَ - وَأَنجَيْنَا الَّذِينَ ءَامَنُواْ وَكَانُواْ يَتَّقُونَ
(for they did wrong. Verily, in this is indeed an Ayah for people who know. And We saved those who believed, and had Taqwa of Allah.)
Và trong thành phố Al-Hijr (phía tây bán đảo Ả-rập) có chín tên vô đức tin chuyên gieo rắc tội lỗi, chúng không biết hối cải để có đức tin Iman và hành đạo cho tốt hơn.
Dati sa lungsod ng Ḥijr ay may siyam na lalaking nanggugulo sa lupain sa pamamagitan ng kawalang-pananampalataya at mga pagsuway, at hindi nagsasaayos doon sa pamamagitan ng pananampalataya at gawang maayos.
And in the city of Hijr there were nine men who would cause corruption on earth through disbelief and sins, and they would not reform in it through faith and good actions.
Hicr şehrinde günah ve küfürle bozgunculuk yapan dokuz kişi vardı. Bunlar yeryüzünde iman edip, salih ameller işleyerek ıslah etmeyen kimselerdi.
E nella città di Ħijr vi erano nove uomini che diffondevano la corruzione in terra con la miscredenza e i peccati, e non miglioravano le loro condizioni con la fede e le buone azioni.
En la ciudad de Hiyr había nueve hombres que eran la causa de la corrupción por su incredulidad y pecados, y no se reformaban por medio de la fe y las buenas acciones.
Dans la ville d’Al-Ħijr, il y avait neuf hommes qui, par leur mécréance et leurs actes de désobéissance, semaient le désordre sur Terre et s’abstenaient d’avoir la foi et d’accomplir de bonnes œuvres.
تِسْعَةُ رَهْطٍ (nine persons - 27:48). The word رَهْطٍ (Raht) is used for a group. Here each of the nine persons is called Raht presumably because they were regarded superior among their clan for having wealth and dignity. Each one of them had his own separate group of people, hence they are called nine groups. They were known as the chiefs of Hijr, which was a city of the people of Salih (علیہ السلام) . Hijr was a well-known city of Syria.
L’un d’eux dit aux autres: Que chacun de nous prête serment par Allah de nous rendre chez Şâliħ de nuit et de le tuer lui et sa famille. Nous dirons ensuite à celui de ses proches chargé de réclamer que vengeance que nous n’avons pas participé au crime et que nous disons la vérité.
Se dijeron el uno al otro: “Cada uno de ustedes debe jurar por Al-lah que iremos por la noche y los mataremos a él y a sus seguidores, y le diremos al responsable de exigir justicia: “Nosotros no estuvimos presentes en el asesinato de Sálih ni en el asesinato de sus seguidores, y somos sinceros en lo que hemos dicho”.
Mereka saling berkata, "Bersumpahlah setiap dari kalian kepada Allah bahwa kita sungguh-sungguh akan mendatanginya di rumahnya dengan tiba-tiba di malam hari, lalu kita membunuh dia (Saleh) dan keluarganya, kemudian kita katakan kepada ahli warisnya bahwa kita tidak menyaksikan kematian Saleh dan keluarganya karena kita adalah orang-orang yang jujur dalam ucapan."
Họ bảo nhau rằng: Mỗi người trong chúng ta hãy lập lời thề trước Allah rằng chúng ta cùng nhau tấn công vào nhà của Y lúc đêm khuya và cùng nhau ám sát tất cả gia đình Y. Sau đó chúng ta công bố với người thân của Y là chúng ta không có mặt lúc gia đình của Saleh bị sát hại, tin chắc chúng ta sẽ được tin là nói thật.
لَنُبَيِّتَنَّهُ وَأَهْلَهُ ثُمَّ لَنَقُولَنَّ لِوَلِيِّهِ مَا شَهِدْنَا مَهْلِكَ أَهْلِهِ وَإِنَّا لَصَادِقُونَ
We shall attack him (Salih علیہ السلام) and his family at night, then will say to his heir, We did not witness the destruction of his family and we are really truthful - 27:49.
The plan was that all of them together should attack him and his companions in the darkness of night, and kill them all. And when the claimant of the blood would make the claim, they would say that they did not kill him, and also they did not know who had killed him. In saying so they would have uttered the truth because no one could have known who had killed whom in the darkness of the night.
The point to note here is that all the acts of infidelity, disbelief, killing and pillage were being performed by the infidels, rather than those among them who were hardened criminals. Yet they were careful that they don't speak a lie or get blamed for falsehood. This shows how great the sin of falsehood is, that even the perpetrators of heinous crimes avoid it for the sake of their self-respect.
The other thing worth noting in this verse is that the one whom these infidels had mentioned as the Wall or heir of Sayyidna Salili (علیہ السلام) was a man of his own family. So, why did they leave him out from being assassinated? The answer to this question is that he might have been the successor from the lineage point of view, but otherwise he could be an infidel and be a party with the infidels. There could have been the consideration that he might claim the compensation for the blood of Sayyidna Salih (علیہ السلام) because of his relationship with him. The other possibility is that he might have been a Muslim but enjoyed a prominent position and hence there could have been the risk of uprising and reprisal among the people. Only Allah knows best.
Nagsabi ang iba sa kanila sa iba pa: "Manumpa ang bawat isa sa inyo kay Allāh na talagang pupunta nga kami sa kanya sa bahay niya sa gabi saka talagang papatay nga kami sa kanya at mag-anak niya, pagkatapos talagang magsasabi nga kami sa katangkilik ng buhay niya: "Hindi kami pumunta sa pagpatay kay Ṣāliḥ at mag-anak niya at tunay na kami ay talagang mga tapat sa sinabi namin."
They said to one another: “Each one of you should swear by Allah that we will go to him and the believers with him at night, then we will kill them and then say to the one responsible for avenging his blood: ‘We were not present at the murder of Salih or the murder of his followers, and we are truthful in what we have said’”.
Onda su jedni drugima kazali: Neka se svako zakune Allahom da ćemo noću smaknuti Saliha i njegovu porodicu, neizostavno, a onda ćemo se njegovu najbližem krvnom srodniku obratiti: ‘Mi nismo prisustvovali pogibiji njegove porodice, bili smo odsutni, a istinu govorimo – u to nema sumnje.’”
Birbirlerine şöyle dediler: "Sizden her biriniz gece onun evine geleceğine dair Allah adına yemin etsin. Ardından hep birlikte onu ve ailesini öldürelim. Sonra da onun kan davasını güden velisine şöyle diyelim: Biz Salih ve ailesinin öldürülmesi sırasında hazır bulunmadık. Gerçekten biz söylediğimiz sözde doğru söyleyen kimseleriz.''
Si dissero l'un l'altro: "che ciascuno di voi giuri su Allāh che lo visiteremo, nella sua casa, di notte, li uccideremo e poi diremo ai suoi famigliari: non eravamo presenti all'omicidio di Sāleħ e della sua famiglia; in verità, siamo sinceri in ciò che affermiamo."
Ils mirent au point un stratagème secret afin d’exterminer Şâliħ et ses disciples croyants. Or Nous mîmes également au point un stratagème afin de secourir Şâliħ, le sauver de leur conspiration et anéantir les mécréants de son peuple, mais ils n’en étaient pas conscients.
E pianificarono una trama segreta per uccidere Sāleħ e i suoi seguaci credenti, mentre Noi tramavamo per aiutarlo, sostenerlo e salvarlo dalle loro trame, e sterminammo i miscredenti del suo popolo, a loro insaputa.
Salih'i ve Müminlerden ona tabi olanları öldürmek için bir tuzak kurdular. Biz de onun kavminden kâfir olanları helak etmek için onlar fark etmeden, ona kurdukları tuzaklarından kurtarmak için bir tuzak kurmuştuk.
Y secretamente hicieron un plan para asesinar a Sálih y sus seguidores creyentes, pero Yo también hice un plan para ayudarlo, salvarlo de su plan y destruir a los incrédulos de su pueblo, sin que se dieran cuenta.
I tajno su smišljali spletke svakojake protiv Saliha, alejhis-selam, i pravovjernih, ali je i Allah, džellešanuhu, spletke pleo kako bi pomogao i sačuvao od tih spletki vjerovjesnika Saliha, a njih, zločince, uništio. Krivovjerni nisu znali šta im se priprema.
And they secretly made a plan to destroy Salih and his followers amongst the believers, and I also made a plan to help him, save him from their plan and to destroy the disbelievers from his people, whilst they did not know that.
Nagpakana sila ng panlalansi nang pakubli para sa pagpapahamak kay Ṣāliḥ at sa mga tagasunod niya kabilang sa mga mananampalataya. Nanlansi Kami ng isang panlalansi para sa pag-aadya sa kanya at pagliligtas sa kanya laban sa pakana nila at pagpapahamak ng mga tagatangging sumampalataya kabilang sa mga kalipi niya samantalang sila ay hindi nakaaalam niyon.
Và chúng đã âm thầm lên kế hoạch sát hại Saleh và những ai theo Y và TA cũng đã có kế hoạch phù hộ, bảo vệ an toàn cho cả nhóm trước kế hoạch tàn sát của nhóm người vô đức tin mặc dù chúng không hề hay biết về điều đó.
Mereka lalu merencanakan makar tersembunyi untuk membinasakan Saleh dan pengikutnya dari kalangan orang-orang mukmin, namun Kami pun merencanakan makar untuk menolong dan menyelamatkannya dari makar mereka serta untuk membinasakan orang-orang kafir dari kaumnya, sedang mereka tidak menyadari hal itu.
Ô Messager, vois donc ce qu’il est advenu de leur stratagème et de leur conspiration. Nous avons abattu sur eux un châtiment qui les a exterminés jusqu’au dernier
Poslaniče, razmisli o kazni koja je zadesila zlikovce i pogledajte kakav je bio ishod njihova spletkarenja: Svemogući Allah uništio ih je, nikog nije poštedio niti je koga ostavio.
Kaya magnilay-nilay ka, O Sugo, kung papaano naging ang kinauwian ng pagpapakana nila at panlalansi nila, na Kami ay pumuksa sa kanila sa pamamagitan ng isang pagdurusang mula sa ganang Amin kaya naman napahamak sila hanggang sa kahuli-hulihan nila.
Rifletti, o Messaggero, su quale fu il destino dei loro piani e delle loro trame. In verità, li sradicammo con una punizione, da parte nostra, e così vennero distrutti fino all'ultimo.
-Ey Resul!- Kurmuş oldukları tuzaklarının ve planlarının sonu nasıl oldu? Bir bak! Muhakkak ki biz, onları ve toplumlarını kendi katımızdan bir azapla tamamen yok ettik.
Ngươi hãy suy ngẫm - hỡi Thiên Sứ - về kết quả của kế hoạch mà chúng đã vạch ra, há chúng đã không bị TA túm lấy bằng hình phạt tiêu diệt toàn bộ đó sao?!
Oleh karena itu, perhatikanlah -wahai Rasul- bagaimana akibat makar dan tipu daya mereka itu? Sungguh, Kami membinasakan mereka dengan azab Kami, sehingga mereka semua pun binasa dan tidak tersisa seorang pun.
So contemplate, O Messenger, what was the outcome and end of their planning and scheming; did they achieve what they were intending? No. In fact, I totally uprooted them with a punishment from Myself so they were all destroyed.
Mensajero, así que contempla cuál fue el resultado y el final de su planificación y maquinación, ¿lograron lo que pretendían? No. Ciertamente, los castigué por completo con un castigo y todos fueron destruidos.
Voici leurs maisons, dont les toits et les murs se sont effondrés, vides de leurs habitants en raison de l’injustice de ces derniers. Le châtiment qu’ils ont subi pour leur injustice est une leçon adressée aux croyants puisque ce sont eux qui méditent les signes.
Eno – to su kuće njihove, opustjele i prazne, niko u njima ne živi nakon što je njih, zločince, Allah, džellešanuhu, uništio zbog nepravde koju su sami sebi nanijeli. U uništenju zulumćarskog Salihova naroda nalaze se znakovi i pouke za vjernike, jer jedino oni pouke uzimaju.
Así quedaron sus hogares con sus techos caídos sobre sus muros, yacen vacíos de habitantes, debido a sus malas acciones. En el castigo que los afligió debido a su maldad, hay una lección para los que creen, ya que son ellos quienes están atentos a las lecciones de los signos de Al-lah.
Đấy, những ngôi nhà của chúng đã bị hoang tàn chỉ còn mỗi đống đổ nát. Đó là hậu quả của hành động sai quấy của chúng mà ra. Trong hình phạt giáng xuống đám người sai quấy là một bài học quí cho nhóm người có đức tin, họ luôn có sự nhận thức về các sự kiện đã xảy ra.
So those are their homes whose walls have fallen on their roofs, and they have remained empty of inhabitants, due to their wrongdoing. In the punishment which has afflicted them due to their wrongdoing is a lesson for people who believe, as they are the ones who take lessons from the signs.
Ed ecco le mura e i tetti delle loro case crollare, e si svuotarono dei loro abitanti a causa della loro ingiustizia. In verità, la punizione che subirono a causa della loro ingiustizia è un esempio per il popolo credente; sono questi ultimi a prendere atto dei Segni.
Kaya ang mga iyon ay ang mga bahay nila na gumuho na ang mga dingding ng mga iyon sa ibabaw ng mga bubong ng mga ito. Nanatili ang mga ito na bakante sa mga naninirahan sa mga ito dahilan sa paglabag nila sa katarungan. Tunay na sa anumang dumapo sa kanila na pagdurusa dahilan sa paglabag nila sa katarungan ay talagang may maisasaalang-alang para sa mga taong mananampalataya sapagkat sila ang nagsasaalang-alang sa mga tanda.
There were nine great chiefs in this community. In order to maintain their high position they made constant efforts to belittle the Truth, and efforts of this type undoubtedly constitute the greatest disturbance on God’s earth. Finally, these chiefs conspired to kill Salih. But, before they could take any steps against Salih according to their secret plan, God seized hold of them. In spite of all their might they were destroyed so utterly that, only dilapidated ruins of their ancient towns, still stand there as a memorial to them. A great lesson is hidden in such historical events. But, this lesson may be learnt only by one who is capable of connecting such events with the eternal laws of God. Conversely, those who attribute such events to physical causes cannot learn any lesson from them.
Şunlar onların evleridir. Duvarları çatılarının üzerine yıkılmış. Zulümleri sebebiyle ahalisinin içinde yaşamadığı bir hale gelmiş. Şüphesiz zulümleri sebebiyle başlarına gelen azapta iman eden kavim için bir ibret vardır. Zira onlar (kâfirlerin başına gelen) azaptan ibret alırlar.
Maka itulah rumah-rumah mereka yang dinding-dindingnya telah runtuh dari atap-atapnya dan telah ditinggalkan penghuninya disebabkan kezaliman mereka. Sesungguhnya dalam azab yang ditimpakan kepada mereka karena kezaliman mereka tersebut terdapat pelajaran bagi kaum yang beriman sebab merekalah yang bisa mengambil pelajaran dari ayat-ayat Allah.
Salih -aleyhisselam-'ın kavminden olup Allah Teâlâ'ya iman edenleri kurtardık. Onlar emirlerine uyarak ve yasaklarından kaçınarak Allah'a karşı takva sahibi olan kimselerdi.
Sinagip ang mga sumampalataya kay Allāh kabilang sa mga kalipi ni Ṣaliḥ – sumakanya ang pagbati ng kapayapaan – at dati na silang nangingilag magkasala kay Allāh sa pamamagitan ng pagsunod sa mga ipinag-uutos Niya at pag-iwas sa mga sinasaway Niya.
And I saved those who believed from the people of Salih (peace be upon him), and they used to be mindful of Allah by carrying out His orders and refraining from His prohibitions.
Salvé a los que, de entre de la gente de Sálih u, creían y solían ser conscientes de Al-lah al cumplir Sus órdenes y abstenerse de Sus prohibiciones.
Kazna koju je Sveznajući Allah spustio na narod Semud nije zahvatila Saliha, alejhis-selam, i članove njegove porodice koji su bili poslušni Allahu i sustezali se od činjenja grijehā.
Và TA đã giải cứu cho đám người có đức tin nơi Allah trong dân chúng của Saleh, do trước đây chúng luôn tuân thủ đúng theo mệnh lệnh của Allah và tránh xa những gì Ngài cấm.
Kami telah menyelamatkan orang-orang yang beriman kepada Allah dari kalangan kaum Saleh sebab mereka dahulu selalu bertakwa kepada Allah dengan mengerjakan perintah-Nya dan menjauhi larangan-Nya.
Nous avons sauvé ceux parmi le peuple de Şâliħ qui croyaient en Allah, se conformaient à Ses commandements et renonçaient à Ses interdits.
E salvammo quelli del popolo di Sāleħ, pace a lui, che credettero in Allāh, coloro che temettero Allāh obbedendo ai Suoi ordini e rispettando i Suoi divieti.
Ô Messager, rappelle-toi lorsque Loth réprimanda les siens en leur disant: Vous adonnez-vous à cette pratique abominable qu’est la sodomie, publiquement dans vos assemblées et à la vue de tous ?
Ingatlah -wahai Rasul- tentang kisah Lut, ketika dia berkata kepada kaumnya sembari mengingkari dan mencela mereka, "Mengapa kalian mengerjakan perbuatan keji -yaitu homoseksual- di tempat-tempat berkumpul kalian secara terang-terangan, sehingga sebagian kalian bisa melihat perbuatan keji sebagian lainnya?!
Banggitin mo, O Sugo, si Lot nang nagsabi siya sa mga kababayan niya habang naninisi sa kanila at nagmamasama sa kanila: "Pumupunta ba kayo sa gawaing pangit, ang sodomiya, sa mga bulwagan ninyo nang hayagan habang nakakikita ang iba sa inyo sa iba pa?"
Lut and His People
Allah tells us about His servant and Messenger Lut, peace be upon him, and how he warned his people of Allah's punishment for committing an act of immorality which no human ever committed before them -- intercourse with males instead of females. This is a major sin, whereby men are satisfied with men and women are with women (i.e., homosexuality). Lut said:
أَتَأْتُونَ الْفَـحِشَةَ وَأَنتُمْ تُبْصِرُونَ
(Do you commit immoral sins while you see) meaning, `while you see one another, and you practice every kind of evil in your meetings.'
أَءِنَّكُمْ لَتَأْتُونَ الرِّجَالَ شَهْوَةً مِّن دُونِ النِّسَآءِ بَلْ أَنتُمْ قَوْمٌ تَجْهَلُونَ
(Do you practice your lusts on men instead of women Nay, but you are a people who behave senselessly.) means, `you do not know anything of what is natural or what is prescribed by Allah.' This is like the Ayah:
أَتَأْتُونَ الذُّكْرَانَ مِنَ الْعَـلَمِينَ - وَتَذَرُونَ مَا خَلَقَ لَكُمْ رَبُّكُمْ مِّنْ أَزْوَجِكُمْ بَلْ أَنتُمْ قَوْمٌ عَادُونَ
(Go you in unto the males of mankind, and leave those whom Allah has created for you to be your wives Nay, you are a trespassing people!) (26:165-166)
فَمَا كَانَ جَوَابَ قَوْمِهِ إِلاَّ أَن قَالُواْ أَخْرِجُواْ ءَالَ لُوطٍ مِّن قَرْيَتِكُمْ إِنَّهمْ أُنَاسٌ يَتَطَهَّرُونَ
(There was no other answer given by his people except that they said: "Drive out the family of Lut from your city. Verily, these are men who want to be clean and pure!") means, `they feel embarrassed because of the deeds you are doing, and because you approve of your actions, so expel them from among yourselves, for they are not fit to live among you in your city.' So, the people resolved to do that, and Allah destroyed them, and a similar end awaits the disbelievers. Allah says:
فَأَنجَيْنَـهُ وَأَهْلَهُ إِلاَّ امْرَأَتَهُ قَدَّرْنَـهَا مِنَ الْغَـبِرِينَ
(So, We saved him and his family, except his wife. We destined her to be of those who remained behind.) meaning, she was one of those who were destroyed, with her people, because she was a helper to what they did and she approved of their evil deeds. She told them about the guests of Lut so that they could come to them. She did not do the evil deeds herself, which was because of the honor of the Lut and not because of any honor on her part.
وَأَمْطَرْنَا عَلَيْهِمْ مَّطَرًا
(And We rained down on them a rain.) means; stones of Sijjil, in a well-arranged manner one after another. Marked from your Lord; and they are not ever far from the evildoers. Allah said:
فَسَآءَ مَطَرُ الْمُنذَرِينَ
(So, evil was the rain of those who were warned.) meaning, those against whom proof was established and whom the warning reached, but they went against the Messenger and denied him, and resolved to drive him out from among them.
Mensajero, recuerda a Lot cuando le dijo a su pueblo, reprendiéndolos y criticándolos: “¿Se acercan al acto indecente, que es la sodomía en sus reuniones, observándose abiertamente unos a otros?
"Dan (ingatlah kisah) Luth, ketika dia berkata kepada kaum-nya, 'Mengapa kamu mengerjakan perbuatan keji itu sedang kamu melihat(nya)? Mengapa kamu mendatangi laki-laki untuk (meme-nuhi) nafsu(mu), bukan (mendatangi) wanita? Sebenarnya kamu adalah kaum yang tidak mengetahui (akibat perbuatanmu).' Maka tidak lain jawaban kaumnya melainkan mengatakan, 'Usirlah Luth beserta keluarganya dari negerimu; karena sesungguhnya mereka itu orang-orang yang (mendakwakan dirinya) bersih.' Maka Kami menyelamatkannya beserta keluarganya, kecuali istrinya. Kami telah menakdirkannya termasuk orang-orang yang tertinggal (di-binasakan). Dan Kami turunkan hujan atas mereka (hujan batu), maka amat buruklah hujan yang ditimpakan atas orang-orang yang diberi peringatan itu." (An-Naml: 54-58).
(54) Maksudnya, ingatlah hamba dan rasul Kami, yaitu Luth dan kabarnya yang mulia di waktu dia berkata kepada kaum-nya seraya mengajak mereka kepada Allah dan memberi nasihat, ﴾ أَتَأۡتُونَ ٱلۡفَٰحِشَةَ ﴿ "Mengapa kamu mengerjakan perbuatan keji itu," mak-sudnya, perbuatan yang sangat menjijikkan yang dinyatakan keji oleh akal sehat dan fitrah serta dianggap buruk oleh syariat, ﴾ وَأَنتُمۡ تُبۡصِرُونَ ﴿ "sedang kamu melihat," hal tersebut dan kalian mengetahui keburukannya, namun kalian tetap berkeras kepala dan tetap me-lakukan perbuatan itu karena kezhaliman dari kalian dan ceroboh terhadap Allah.
(55) Kemudian Allah menjelaskan kekejian tersebut, seraya berfirman, ﴾ أَئِنَّكُمۡ لَتَأۡتُونَ ٱلرِّجَالَ شَهۡوَةٗ مِّن دُونِ ٱلنِّسَآءِۚ ﴿ "Mengapa kamu mendatangi laki-laki untuk (memenuhi) nafsu(mu), bukan (mendatangi) wanita?" Maksudnya, bagaimana kalian bisa sampai pada kondisi seperti ini, sehingga nafsu birahi kalian tertuju kepada kaum laki-laki dan kepada dubur mereka, yaitu tempat keluarnya tinja, kentut dan kotoran, dan kalian meninggalkan sesuatu yang telah Allah cipta-kan untuk kalian pada kaum perempuan, yaitu berupa tempat yang baik yang mana jiwa sudah difitrahkan cenderung kepada-nya, sedangkan kalian malah terbalik, kalian menganggap baik se-suatu yang buruk dan menganggap buruk sesuatu yang baik?﴾ بَلۡ أَنتُمۡ قَوۡمٞ مُّسۡرِفُونَ ﴿ "Sebenarnya kamu adalah kaum yang [berlebih-lebihan][37]," melampaui batasan-batasan Allah dan sangat lancang terhadap apa-apa yang diharamkanNya.
(56) ﴾ فَمَا كَانَ جَوَابَ قَوۡمِهِۦٓ ﴿ "Maka jawaban kaumnya bukan," menerima dan tidak pula kesadaran, ingat ataupun mengambil pelajaran. Tetapi malah jawaban mereka adalah menentang, mem-bangkang dan mengancam nabi mereka yang sangat tulus itu dan rasul mereka yang terpercaya dengan ancaman mengeluarkan dan mengusirnya dari negerinya. Maka tidaklah jawaban k a u m n y a ﴾ إِلَّآ أَن قَالُوٓاْ أَخۡرِجُوٓاْ ءَالَ لُوطٖ مِّن قَرۡيَتِكُمۡۖ ﴿ "melainkan mengatakan, 'Usirlah Luth beserta keluarganya dari negerimu'." Lalu, seakan-akan dikatakan kepada mereka, "Apa dendam kalian terhadap mereka dan apa dosa me-reka yang telah mengharuskan mereka diusir?"
Maka mereka menjawab, ﴾ إِنَّهُمۡ أُنَاسٞ يَتَطَهَّرُونَ ﴿ "Karena sesungguh-nya mereka itu orang-orang yang menjaga kesucian diri." Maksudnya, mereka menjauhkan diri dari homoseks dan dari dubur kaum le-laki!! Semoga Allah menjelekkan mereka. Mereka benar-benar telah menjadikan kebajikan yang termulia setingkat dengan keburukan yang paling busuk, dan mereka tidak puas hanya dengan mendur-hakai nabi mereka dalam segala sesuatu yang dinasihatkannya, hingga sampai pada tingkat akan mengusirnya. Keburukan (me-reka) dapat dilihat dari cara mereka berbicara. Mereka mengata-kan, "Usirlah mereka dari kampung halaman kalian, sebab mereka adalah manusia-manusia yang mengaku suci!!" Arti dari ungkapan ini adalah: Kalian adalah orang-orang yang tercemar dengan ke-busukan dan kekejian yang berkonsekuensi turunnya hukuman di kampung halaman kalian dan keselamatan orang yang keluar darinya!
(57-58) Oleh karenanya, Allah سبحانه وتعالى berfirman,﴾ فَأَنجَيۡنَٰهُ وَأَهۡلَهُۥٓ إِلَّا ٱمۡرَأَتَهُۥ قَدَّرۡنَٰهَا مِنَ ٱلۡغَٰبِرِينَ ﴿ "Maka Kami menyelamatkannya beserta keluarga-nya, kecuali istrinya. Kami telah menakdirkannya termasuk orang-orang yang tertinggal." Yaitu, tatkala malaikat mendatanginya dalam ben-tuk beberapa orang tamu, hal itu didengar oleh kaumnya, maka mereka datang kepadanya dengan maksud buruk terhadap para tamu itu, dan Luth menutup pintu agar mereka tidak dapat ma-suk; kemudian keadaan menjadi lebih tegang, maka para malaikat mengabarkan tentang keadaan yang sebenarnya, dan bahwa mereka (para malaikat) datang untuk menyelamatkan Luth dan menge-luarkannya dari tengah-tengah mereka, dan bahwa para malaikat hendak membinasakan mereka (kaum Luth), dan waktunya adalah dini hari.
Para malaikat menyuruh Luth agar berangkat beserta keluarga di malam hari kecuali istrinya, karena dia akan ditimpa oleh azab yang akan menimpa kaumnya. Maka Luth pun berangkat di malam hari bersama keluarganya sehingga mereka pun selamat. Sedang-kan mereka (kaumnya) ditimpa azab di waktu dini hari, lalu Allah membalik kampung halaman mereka sehingga bagian atasnya menjadi terbalik ke bagian bawah, dan Allah menimpakan hujan batu dari tanah yang terbakar dengan bertubi-tubi terhadap mereka dari sisi Tuhanmu.
Maka dari itu, di sini Dia berfirman,﴾ وَأَمۡطَرۡنَا عَلَيۡهِم مَّطَرٗاۖ فَسَآءَ مَطَرُ ٱلۡمُنذَرِينَ ﴿ "Dan Kami turunkan hujan atas mereka (hujan batu), maka amat buruklah hujan yang ditimpakan atas orang-orang yang diberi peringatan itu." Maksudnya, seburuk-buruk hujan adalah hujan (yang menim-pa) mereka, dan seburuk-buruk azab adalah azab yang menimpa mereka, sebab mereka telah diberi peringatan dan ditakut-takuti, namun mereka tidak berhenti dan tidak jera. Maka dari itu, Allah menimpakan hukumanNya yang sangat keras terhadap mereka.
54- Lût’u da an. Hani o, kavmine şöyle demişti:“Siz göz göre göre bu hayasızlığı mı yapıyorsunuz?!”
55- “Siz kadınları bırakıp şehvetle erkeklere mi yaklaşıyorsunuz?! Doğrusu siz cahillik eden bir toplumsunuz.”
56- Kavminin cevabı yalnızca:“Çıkarın Lût(u ve) tabilerini ülkenizden. Çünkü onlar fazla temiz kalmak isteyen insanlarmış!” demek oldu.
57- Biz de onu ve ailesini kurtardık. Ancak karısı hariç. Onun geride kalanlardan olmasını takdir etmiştik.
58- Onların üzerine (feci) bir (taş) yağmuru yağdırdık. Uyarılanların (ama dinlemeyenlerin) yağmuru ne fenadır!
54. Yani kulumuz ve rasûlümüz Lût’u ve onun kavmine Yüce Allah’a davet ederek ve samimi bir şekilde öğüt vererek söylediği şu sözlerine dair o değerli haberini de an:“Siz göz göre göre bu hayasızlığı” onun çirkin olduğunu bile bile, akılların ve fıtratların çok çirkin gördüğü, şeriatlerin hayasızca bulduğu o son derece kötü fiili mi “yapıyorsunuz?” Siz, bu hususta inatlaşmakta, bunu zulmederek ve Allah’a karşı da cüretkârlık ederek işlemektesiniz.
55. Daha sonra bu hayasızlığı şöylece açıklamaktadır:“Siz kadınları bırakıp şehvetle erkeklere mi yaklaşıyorsunuz?” Bu hale nasıl geldiniz de erkeklere ve onların pisliklerin çıktığı yer olan arkalarına arzu duyar oldunuz? Yüce Allah’ın sizler için yaratmış olduğu ve nefislerin kendisine meylettiği kadınların uygun yerlerini nasıl bıraktınız? Siz, nasıl işleri ters-yüz ettiniz de çirkin olan şeyi güzel, güzel olan şeyi çirkin gördünüz? “Doğrusu siz” Allah’ın sınırlarını aşarak, haram kıldığı şeyleri işleme cesaretini göstererek “cahillik eden bir toplumsunuz.”
56. “Kavminin cevabı” onun dediklerini kabul etmek, dediklerine uyarak kötü fiillerinden vazgeçmek, öğüt dinlemek ve akıllarını başına almak şeklinde olmadı. Aksine onların cevabı, karşı çıkmak ve kendilerine samimi olarak öğüt veren peygamberlerini, o güvenilir rasûllerini yurdundan sürmek ve ülkesinden çıkarmak tehdidinden başka bir şey olmadı. Kavminin ona verdiği cevap:“yalnızca: “Çıkarın Lût(u ve) tabilerini ülkenizden” demekten ibaretti. Onlara:“Siz onlara neden böyle bir şekilde ceza veriyorsunuz? Yurtlarından çıkartılmalarını gerektiren günahları nedir?” diye bir soru sorulmuş gibi onlar, bunu şöyle cevaplandırmışlardı:“Çünkü onlar fazla temiz kalmak isteyen insanlarmış!” Yani onlar, livatadan; erkeklere arka yoldan yaklaşmaktan uzak duran kimselerdir. Kahrolasıcalar! Onlar en üstün iyiliği, en çirkin kötülük gibi değerlendirdiler. Peygamberlerine isyan etmekle, kendilerine verdiği öğütlere karşı gelmekle yetinmediler de onu yurdundan çıkartacak noktaya geldiler. Musibet konuşmaya adeta bağlıdır, dilini tutamayan mutlaka açık verir. İşte onlar da:“Çıkarın Lût(u ve) tabilerini ülkenizden. Çünkü onlar fazla temiz kalmak isteyen insanlarmış!” demişlerdi ki bu sözden şu anlaşılmaktadır: “Sizler, pislik ve iğrençliklerle kirlenmiş pis kimselersiniz ki bu durum, ülkenize azabın inmesini, ordan çıkanların da kurtulmasını gerektirir.” Bundan dolayı Yüce Allah’ın şöyle buyurduğunu görüyoruz:
57. Şöyle ki melekler, misâfir sûretinde Lût’un yanına gelip de kavmi onların geldikleri haberini alınca, onlara kötülük yapmak kasdıyla Lût aleyhisselam’ın yanına gelmişler; o da onlara karşı kapıyı kilitlemişti ve çok zor durumda kalmıştı. Daha sonra melekler ona işin iç yüzünü haber verip kendisini bu kavmin arasından kurtarmak üzere geldiklerini, bu kavmi helâk etmek istediklerini, bunun için de onlara gelecek azabın vaktinin sabah olduğunu bildirdiler. Kendisine de karısı müstesnâ geceleyin yola koyulmasını emrettiler. Çünkü karısına da kavmine isabet eden ceza isabet edecekti. Lût aleyhisselam geceleyin aile halkıyla birlikte yola çıktı ve hep birlikte kurtuldular. Sabahleyin de kavmi azaba uğratıldı. Yüce Allah yurtlarını kaldırıp başlarına geçirdi. Altı üste, üstü alta geldi. Onlara Allah tarafından işaretlenmiş ve pişmiş çamurdan taşlar yağdırıldı. Bundan dolayı Yüce Allah şöyle buyurmaktadır:
58. Onların yağmurları ne kötü, azapları da ne fena bir azaptır! Çünkü onlar, uyarılıp korkutuldukları halde yaptıkları kötülüklerden vazgeçmediler, yollarını terk etmediler. Yüce Allah da o çetin azabı onlara gönderdi.
O Messenger, remember Lot when he said to his people, reprimanding them and criticising them: “Do you come to the indecent act, which is sodomy in your meetings, openly watching one another?
Poslaniče islama, spomeni vjerovjesnika Luta, alejhis-selam, kad je osudio svoje sunarodnike: “Zar činite ogavni porok (spolno općenje s muškarcima) na svojim sastajalištima, javno, gledajući jedni u druge?”
-Ey Resul!- Kavmini kınayan, yapmış olduklarını inkâr eden Lût'u da hatırla. Hani onlara şöyle diyordu: "Birbirinizi görüp, bakarken aleni olarak toplantılarınızda o çirkin işi mi yapıyorsunuz?
E rammenta – o Messaggero – di Lūţ, quando disse al suo popolo, rimproverandoli e prendendo le distanze: "Voi compiete azioni nefande, ovvero la sodomia, nei vostri raduni, senza alcuna decenza?!"
Ngươi hãy nhớ lại - hỡi Thiên Sứ - khi Lut nói với người dân của mình bằng thái độ khiển trách: Sao các người lại làm những điều ô nhục này - đó là tình dục đồng tính - trong khi các người vẫn nhận thức được đó là điều xấu xa?
Şüphesiz siz kadınları bırakıp şehvetle erkeklere mi yanaşıyorsunuz? Doğrusu siz, iffetli yaşamayı ve çocuk sahibi olmayı istemiyorsunuz. Siz sadece hayvani şehvetinizi gidermek istiyorsunuz. Bilakis siz, üzerinize farz olan iman etmeyi, temizlenmeyi ve günahlardan uzaklaşmayı bilmeyen cahil bir toplumsunuz.
Préférez-vous avoir des rapports charnels avec des hommes plutôt qu’avec des femmes, n’ayant pas pour finalité de cet acte de parvenir au contentement charnel ou d’avoir une progéniture mais par simple pulsion bestiale ?
Vous êtes certainement des gens qui ignorent qu’il leur est obligatoire d’avoir la foi, d’être purs et de ne pas désobéir à Allah.
Frequentate gli uomini invece delle donne e non vi curate della purezza e dei figli: in verità, soddisfate il desiderio selvaggio; piuttosto, siete un popolo ignorante riguardo la fede, la purezza e la lontananza dai peccati a cui dovete attenervi.
Mengapa kalian mendatangi laki-laki untuk melampiaskan nafsu, bukan mendatangi wanita? Sungguh kalian tidak menginginkan adanya kehormatan dan anak, namun hanya ingin melampiaskan hawa nafsu binatang, bahkan kalian adalah kaum yang jahil terhadap kewajiban kalian berupa iman, kesucian, dan sikap jauh dari maksiat.”
Các người muốn tìm đến đàn ông để thỏa mãn tình dục thay vì tìm đến phụ nữ đó ư? Các người không muốn danh dự cũng như con cái mà chỉ muốn thỏa mãn ham muốn thú tính của các người. Các người đúng là một nhóm người ngu muội không biết điều nào giúp các người có đức tin Iman, danh dự và tránh xa tội lỗi.
Vjerovjesnik Lut, alejhis-selam, rekao im je: “Zar svoje seksualne potrebe zadovoljavate spolno općeći s muškarcima, a ne sa ženama?! Ta, vi time želite samo udovoljiti svojim strastima! Spolno općeći s muškarcima ne možete imati namjeru steći porod niti biti čedni, nego samo upražnjavate životinjski nagon. Vi uopće ne znate da morate vjerovati u Allaha, biti neporočni i posve daleko od svih grijeha.”
¿Buscan hombres con lujuria, dejando a las mujeres, sin pretender castidad ni hijos, solo por satisfacer la lujuria animal? Son un pueblo que le da la espalda a lo que verdaderamente es importante, que es la fe, la pureza y permanecer lejos de los pecados”.
Tunay na kayo ba ay talagang pumupunta sa mga lalaki dahil sa pagnanasa [sa kanila] bukod pa sa mga babae at hindi nagnanais ng pagpapakabini ni ng anak bagkus ng pagtugon ng nasang makahayop lamang? Bagkus kayo ay mga taong nagpakamangmang sa kinakailangan sa inyo na pagsampalataya, kadalisayan, at paglayo sa mga pagsuway.
Do you come to men lustfully, leaving the women, not intending chastity or children but only to fulfil animalistic lust? But rather you are a people ignorant of what is necessary upon you, namely faith, purity and staying far from sins”.
Na osude i upozorenja svog vjerovjesnika Luta, alejhis-selam, ništa drugo nisu rekli nego što su jedni drugima, rugajući se, kazali: “Lutovu porodicu iz svog naselja protjerajte! Članovi njegove porodice spadaju u 'čistunce', ne bave se ovim čime se bavimo mi.” To su im rekli ismijavajući se sa njima, zato što Lutova porodica ne radi ono što i ostali, već to osuđuju.
Il n’obtint d’eux comme réponse, que celle-ci: Expulsez la famille de Loth de votre cité puisqu’ils prétendent refuser les souillures et les impuretés. Ces paroles visaient à tourner en dérision les proches de Loth qui ne prenaient pas part à leurs pratiques et les réprouvaient.
But his people did not have an answer besides their saying: “Remove the family of Lot from your city. They are a people who want to stay pure from dirt and impurity”. They said this to mock the family of Lot who would not join them in the immoral acts they used to commit, but rather they would condemn them for committing them.
Kaumnya tidak mempunyai jawaban kecuali ucapan mereka, “Usirlah keluarga Lut dari negeri kalian karena mereka adalah orang-orang yang senantiasa menjaga diri dari kotoran-kotoran dan najis-najis.” Mereka mengucapkan hal itu sebagai bentuk olok-olok terhadap keluarga Lut -'alaihissalām- yang tidak mau ikut serta bersama mereka dalam perbuatan nista yang mereka lakukan, tapi justru keluarga Lut -'alaihissalām- mengingkari perbuatan yang mereka lakukan itu.
Đám dân của Lut đã không có câu trả lời nào ngoại trừ câu nói: "Hãy trục xuất gia đình của Lut ra khỏi quê hương của quí vị, quả thật chúng là những kẻ luôn giữ mình tránh khỏi dơ bẩn và ô uế." Chúng nói như thế vì muốn nhạo báng gia đình Lut vì đã không tham gia cùng chúng trong quan hệ đồng tính, mà còn cản trở hành động của chúng nữa.
Ngunit hindi nagkaroon ang mga kababayan niya ng anumang sagot kundi ang pagsabi nila: "Palabasin ninyo ang mag-anak ni Lot mula sa pamayanan ninyo; tunay na sila ay mga taong nagpapawalang-kaugnayan sa mga karumihan at mga kasalaulaan." Nagsabi sila niyon bilang pangungutya sa mag-anak ni Lot, na hindi nakikilahok sa kanila sa anumang ginagawa nilang mga mahalay, bagkus minasama ng mga ito sa kanila ang paggawa ng mga iyon.
Il suo popolo non rispose altro che: "Esiliate la famiglia di Lūţ dal vostro villaggio, in verità sono persone che aspirano alla purezza, dissociandosi dalle nefandezze e dagli impuri". Dissero ciò deridendo i famigliari di Lūţ, che non condividevano le nefandezze da loro commesse, anzi se ne astenevano.
Pero su pueblo no tenía otra respuesta además de decir: “Saquen a la familia de Lot de tu ciudad. Son gente que quiere mantenerse pura”. Dijeron esto para burlarse de la familia de Lot, que no se unía a ellos en los actos inmorales que solían cometer, sino que los condenaba al verlos cometerlos.
Kavminin: "Lût ailesini memleketinizden çıkartın! Şüphesiz onlar günahkârlardan ve pisliklerden uzak duran kimselerdir.” demekten başka bir cevabı yoktu. Bunu, işledikleri günahlara ortak olmayan, bilakis işledikleri bu günahı inkâr eden, Lût ailesiyle dalga geçerek söylediler.
Kaya iniligtas Namin siya at iniligtas Namin ang mag-anak niya maliban sa maybahay niya; humatol Kami rito na ito ay maging kabilang sa mga maiiwan sa pagdurusa upang maging kabilang sa mga napahamak.
Así que lo salvamos a él y a su familia, a excepción de su esposa, sobre quien se decretó que era de los que recibirían el castigo por su incredulidad, por lo que ella fue destruida.
So we saved him and his family, except for his wife, who was decreed to be from those who remained behind for the punishment, so she may be from those who were destroyed.
Lalu Kami menyelamatkannya dan menyelamatkan keluarganya kecuali istrinya, Kami memutuskan agar ia tetap bersama orang-orang yang menetap dalam siksaan, sehingga ia termasuk dalam golongan orang-orang yang binasa.
Nous sauvâmes donc Loth ainsi que sa famille, excepté son épouse que Nous avons condamnée à subir le châtiment et à être du nombre des anéantis.
Thế là TA đã cứu Lut và gia đình của Y khỏi sự trừng phạt mà nó sẽ xảy ra trong đám dân của Y, ngoại trừ mụ vợ của Y đã bị TA định trước phải ở lại cùng đám người bị trừng phạt để trở thành nhóm người bị tiêu diệt.
Biz de onu ve karısı hariç bütün ailesini kurtardık. Karısının helak olanlardan biri olması için, azaba uğrayanlar arasında olmasına hükmettik.
Sačuvali smo luta i njegovu porodicu, osim njegove žene kojoj smo presudili da ostane među one koji će biti kažnjeni i uništeni.
• E salvammo lui e la sua famiglia, tranne sua moglie, che decretammo restasse con i puniti, in modo da essere parte dei condannati.
Và TA đã trừng phạt chúng bằng một trận mưa đá từ trời đổ xuống. Đó là một trận mưa xấu xa để hủy diệt những kẻ đã bị cảnh báo mà không biết sợ, không biết vâng lời.
Nous fîmes pleuvoir sur eux du Ciel une pluie de pierres et ce fut une pluie de malheur qui extermina ceux qu'on a menacés de châtiment et qui ont fait fi de cette menace.
Nagpaulan Kami sa kanila ng mga bato mula sa langit, saka iyon ay naging isang masagwang ulang nagpapahamak sa mga pinangamba ng pagdurusa at hindi tumugon.
Hice llover piedras de barro cocido sobre la gente de Lot. La lluvia cayó sobre aquellos que fueron advertidos, pero rechazaron el mensaje y permanecieron en su incredulidad e inmoralidad.
Onların üzerine gökten taşlar yağdırdık. Azaba karşı uyarıldığı halde icabet etmeyen kimseler için helak eden çok kötü bir yağmurdu.
Kami lalu menghujani kaum Lut -'alaihissalām- dengan bebatuan dari langit. Itu merupakan hujan yang buruk lagi mencelakakan bagi orang-orang yang sudah diberi peringatan dengan azab, tetapi mereka tidak mau mendengarkannya.
And I rained stones of baked clay on the people of Lot. Dreadful is the rain of those who have been warned such as the people of Lot who did not respond to him, and in fact remained on their disbelief, misguidance and committing immorality.
E facemmo piovere su di loro pietre dal cielo, e fu una terribile pioggia mortale per coloro che avvertimmo della punizione, ma non ascoltarono.
Spustil smo na njih kišu od kamenja, uništivši time narod kojeg smo prije toga upozorili na kaznu, ali nisu primili pouku.
O Messenger, say: “All praise is for Allah for his favours, and peace from him on His Messengers whom He chose to convey His religion”. Is Allah, the true god in whose Hand is the kingdom of everything, better or the gods which the idolaters worship, which do not possess benefit or harm?
Ngươi hãy nói - hỡi Thiên Sứ -: Mọi lời ca ngợi và tán dương kính dâng Allah về những thiên ân mà Ngài đã ban cũng như sự che chở bảo vệ của Ngài thoát khỏi sự trừng phạt mà Ngài đã trừng phạt đám dân của Lut và nhóm ngoan đạo trong số Sahabah của Thiên Sứ ﷺ. Há không phải Allah đáng được tôn thờ khi Ngài nắm quyền thống trị vạn vật, mọi thứ tốt đẹp đều nằm trong tay Ngài hay những kẻ đa thần chỉ muốn tôn thờ ngoài Ngài những vật không giúp ích được cũng không hãm hại được chúng?!
The community of Lot, in its excessive sexual indulgence, had stooped to homosexuality. Lot, trying to stir their conscience, said, ‘O, subjects of God! You have been given eyes to observe things and the moral sense to be able to differentiate between good and bad. Then, how can you indulge in conduct which amounts to open shamelessness?’ The community had no reply to this. They could not reject the prophet’s words on the basis of logical arguments. So, they resorted to violence against him. But, when this stage is reached, the time comes for God’s final decision to be made without further delay. So they were destroyed by a volcanic eruption. Lot’s wife was also not exempt from this fate either, as she was one of the unbelievers. God deals with individuals according to their personal conduct and not on the basis of their being someone’s relatives or on the basis of their worldly connections. One who gives serious consideration to the aforesaid events of history, will cry out with feeling, ‘I express my heartfelt gratitude to God, who has arranged for the guidance of humanity in every age!’ And then his heart will be filled with respect for those who dedicated their lives to God and completed the mission of providing God’s guidance to everyone.
Sabihin mo, O Sugo: "Ang papuri ay ukol kay Allāh sa mga biyaya Niya. Katiwasayan mula sa Kanya laban sa pagdurusang dulot Niya, na pinagdusa Niya sa pamamagitan nito ang mga tao nina Lot at Ṣāliḥ, ay ukol sa mga Kasamahan ng Propeta – basbasan siya ni Allāh at batiin ng kapayapaan. Si Allāh ba na sinasamba ayon sa karapatan, na nasa kamay Niya ang kaharian sa bawat bagay, ay higit na mabuti o ang sinasamba ng mga tagapagtambal, na mga sinasambang hindi nakapagdudulot ng isang pakinabang ni isang pinsala?
The Command to praise Allah and send Blessings on His Messengers
Allah commands His Messenger to say:
الْحَمْدُ للَّهِ
(Praise and thanks be to Allah,) meaning, for His innumerable blessings upon His servants and for His exalted Attributes and most beautiful Names. And He commands him to send peace upon the servants of Allah whom He chose and selected, i.e., His noble Messengers and Prophets, may the best of peace and blessings from Allah be upon them. This was the view of `Abdur-Rahman bin Zayd bin Aslam and others; the meaning of the servants He has chose is the Prophets. He said, "This like He said in the Ayah;
سُبْحَـنَ رَبِّكَ رَبِّ الْعِزَّةِ عَمَّا يَصِفُونَ
وَسَلَـمٌ عَلَى الْمُرْسَلِينَ - وَالْحَمْدُ للَّهِ رَبِّ الْعَـلَمِينَ
(Glorified be your Lord, the Lord of honor and power! (He is free) from what they attribute unto Him! And peace be on the Messengers! And all the praises and thanks be to Allah, Lord of all that exists.) (37:180-182)." Ath-Thawri and As-Suddi said, "This refers to the Companions of Muhammad ﷺ, may Allah be pleased with them all." Something similar was also narrated from Ibn `Abbas, and there is no contradiction between the two views, because they were also among the servants of Allah whom He had chosen, although the description is more befitting of the Prophets.
ءَآللَّهُ خَيْرٌ أَمَّا يُشْرِكُونَ
(Is Allah better, or what they ascribe as partners (to Him)) This is a question aimed at denouncing the idolators for their worship of other gods besides Allah. Some more Proofs of Tawhid Then Allah begins to explain that He is the Only One Who creates, provides and controls, as He says:
أَمَّنْ خَلَقَ السَّمَـوَتِ
(Is not He Who created the heavens) meaning, He created those heavens which are so high and serene, with their shining stars and revolving planets. And He created the earth, with its varying heights and densities, and He created everything in it, mountains, hills, plains, rugged terrain, wildernesses, crops, trees, fruits, seas and animals of all different kinds and colors and shapes, etc.
وَأَنزَلَ لَكُمْ مِّنَ السَّمَآءِ مَآءً
(and sends down for you water from the sky,) means, He sends it as a provision for His servants,
فَأَنبَتْنَا بِهِ حَدَآئِقَ ذَاتَ بَهْجَةٍ
(whereby We cause to grow wonderful gardens full of beauty and delight) means, beautiful and delightful to behold.
مَّا كَانَ لَكُمْ أَن تُنبِتُواْ شَجَرَهَا
(It is not in your ability to cause the growth of their trees.) meaning, `you are not able to cause their trees to grow. The One Who is able to do that is the Creator and Provider, Who is doing all this Alone and Independent of any idol and other rival.' The idolators themselves admitted this, as Allah says in another Ayah:
وَلَئِن سَأَلْتَهُم مَّنْ خَلَقَهُمْ لَيَقُولُنَّ اللَّهُ
(And if you ask them: "Who has created them" they will certainly say: "Allah.") (31:25)
وَلَئِن سَأَلْتَهُمْ مَّن نَّزَّلَ مِنَ السَّمَآءِ مَآءً فَأَحْيَا بِهِ الاٌّرْضَ مِن بَعْدِ مَوْتِهَا لَيَقُولُنَّ اللَّهُ
(And if you were to ask them: "Who sends down water from the sky, and gives life therewith to the earth after its death" they will surely reply: "Allah.") (29:63) Meaning they will admit that He is the One Who does all these things, Alone, with no partner or associate, but then they worship others alongside Him, others who they admit cannot create or provide anything. But the Only One Who deserves to be worshipped is the Only One Who can create and provide, Allah says:
أَإِلَـهٌ مَّعَ اللَّهِ
(Is there any god with Allah) meaning, `is there any god that can be worshipped alongside Allah, when it is clear to you and anyone who with reason that He is the Creator and Provider, as you yourselves admit' Then Allah says:
بَلْ هُمْ قَوْمٌ يَعْدِلُونَ
(Nay, but they are a people who ascribe equals (to Him)!) meaning, they describe others as being equal and comparable to Allah.
Di', O Messaggero: "Lode ad Allāh per la Sua grazia, e per la salvezza dalla Sua punizione che ha inflitto al popolo di Lūţ e Sāleħ, e ai compagni del Profeta(di loro), la pace sia su di lui. Allāh dice loro e meglio Allāh colui che è adorato veramente, colui che detiene il regni di ogni cosa o quelli che sono adoratori di idolatri che non portano nulla di utile ne creano danni ?!
"Katakanlah, 'Segala puji bagi Allah dan kesejahteraan atas hamba-hambaNya yang dipilihNya.' Apakah Allah yang lebih baik, ataukah apa yang mereka persekutukan denganNya?" (An-Naml: 59).
(59) Maksudnya, katakanlah, "Segala puji hanya milik Allah yang berhak mendapat kesempurnaan pujian, pujaan dan san-jungan, karena kesempurnaan sifat-sifatNya, keindahan kebaikan, karunia, keadilan dan kebijaksanaanNya dalam menimpakan hukuman terhadap orang-orang yang mendustakan dan menyiksa orang-orang yang zhalim. Dan berilah juga salam kepada hamba-hambaNya yang Dia pilih atas sekalian manusia, dari kalangan para nabi, para utusan, dan manusia-manusia pilihan Allah, Rabb semesta alam. Hal itu karena sangat tingginya kemuliaan mereka dan sebagai isyarat kepada kedudukan dan keselamatan mereka dari keburukan dan najis, dan kebersihan apa yang mereka katakan tentang Rabb mereka dari segala kekurangan dan aib (cela).
﴾ ءَآللَّهُ خَيۡرٌ أَمَّا يُشۡرِكُونَ ﴿ "Apakah Allah yang lebih baik, ataukah apa yang mereka persekutukan denganNya?" Ini adalah kalimat tanya (yang jawabannya) sudah pasti dan telah dimaklumi. Maksudnya, Allah Rabb yang Mahaagung yang sempurna sifat-sifatNya, Mahabesar kelembutanNya yang lebih baik, ataukah patung-patung dan ber-hala-berhala yang mereka sembah selain Allah, sedangkan mereka lemah dari segala sisi, tidak bisa menimpakan madarat dan tidak pula dapat memberikan manfaat, tidak bisa menguasai untuk dirinya dan untuk para penyembahnya sebesar biji sawi pun dari
kebaikan. Jadi, Allah yang lebih baik daripada sesuatu yang mereka persekutukan itu.
Kemudian Allah menjelaskan rincian hal-hal yang dengan-nya Dia dapat dikenal dan dapat dipastikan bahwasanya Dia-lah Ilah yang disembah, dan bahwa beribadah kepadaNya itulah yang benar dan beribadah kepada selain Dia adalah kepalsuan, seraya berfirman,
-Ey Peygamber!- De ki: “Nimetlerinden ötürü Allah’a hamdolsun. Lût ve Salih’in kavmine gönderdiği azaptan Peygamber -sallallahu aleyhi ve sellem-'in ashabına da esenlik olsun. Bütün her şeyin mülkü elinde olan hak mabut Yüce Allah mı hayırlıdır, yoksa müşriklerin ibadet ettiği bir fayda ve zarara malik olmayan mabutları mı hayırlıdır?
Mensajero, di: “Toda la alabanza es para Al-lah por Sus favores, y que Su paz sea con Sus mensajeros a quienes Él eligió para transmitir Su religión”. ¿Quién es mejor, el verdadero dios en Cuya mano está el reino de todas las cosas, o los ídolos que adoran los idólatras, que no causan beneficio ni perjuicio real?
Reci Poslaniče: "Hvala Allahu na blagodatima koje nam je dao i što nas je kazne sačuvao, dok je kaznio narode Luta i Saliha.", i poselami ashabe. Reci: "Da li Allah jedini zaslužuje da bude obožavan, ili to zaslužuju i kumiri koje obožavaju višebošci, a koji ne mogu koristiti niti štetiti?"
Commentary
This incident has been related at many places in the Qur'an, especially in Surah Al-A` raf, where its necessary details have been discussed and may be consulted if required.
قُلِ الْحَمْدُ لِلَّـهِ (Say,"Praise belongs to Allah - 27:59). After describing some events of the prophets and earlier people, and the episodes of torments they faced, this sentence is addressed to the Holy Prophet ﷺ ، that he should express his gratitude to Allah Ta’ ala, for his followers have been exempted from the punishment in this world. He is further asked to say salam to the earlier prophets and God-fearing persons. Majority of the commentators have adopted this explanation, but some feel that this sentence is also addressed to Sayyidna Lut (علیہ السلام) .
It appears that the expression الَّذِينَ اصْطَفَىٰ (His slaves whom He has chosen - 27:59) is used in this verse for the prophets, like in another verse salam has been addressed to the prophets, وَسَلَامٌ عَلَى الْمُرْسَلِينَ ﴿181﴾ (And salam is on the messengers - 37:181). But Sayyidna Ibn ` Abbas ؓ is of the opinion that it refers to the companions of the Holy Prophet ﷺ . This explanation is also adopted by Sufyan Ath-Thauri. (Ibn Jarir)
If the explanation of Sayyidna Ibn ` Abbas ؓ عنہما is adopted and the meaning of الَّذِينَ اصْطَفَىٰ - 27:59 is taken for the companions, then there will be a case for saying "Alaihis Salam" to non-prophets also. This subject will be discussed in detail Inshallah under Surah Al-Ahzab for the verse صَلُّوا عَلَيْهِ وَسَلِّمُوا (33:56).
Ruling
This verse also teaches the formalities of an address, a sermon or a lecture, that it should start with the praise of Allah and the salah (durood) and salam to the prophets. This had always been the practice of the Holy Prophet ﷺ in his addresses. His companions also adopted the same practice by commencing not only their addresses but also all the important jobs by praising Allah Ta’ ala and then salah and salam on the Holy Prophet ﷺ '. (Ruh).
59- De ki:“Allah’a hamdolsun, seçtiği kullarına da selam olsun. Şimdi, Allah mı hayırlıdır yoksa onların ortak koştukları mı?”
59. Sıfatlarının kemali, pek güzel iyilikleri ve bağışları, yalanlayıcıları ve zalimleri cezalandırmasındaki adaleti ve hikmeti dolayısıyla kemal derecede hamde, övgü ve senaya layık olan “Allah’a hamdolsun.” Bütün âlemlere üstün kıldığı seçkin nebilere, rasûllere, âlemlerin Rabbi Allah’ın seçkin kullarına da “selam olsun.”Bu, onların şanlarını yüceltmek, üstün derecelerine dikkat çekmek, onların kötülük ve pisliklerden uzak olduklarını, Rableri hakkında söyledikleri şeylerin kusur ve ayıplardan uzak olduğunu belirtmek ve buna dikkat çekmek içindir.“Şimdi, Allah mı hayırlıdır, yoksa koştukları ortaklar mı?” Bu, cevabı bilinen bir sorudur. Yani sıfatları kâmil, lütufları pek büyük olan o yüce Rab Allah mı hayırlıdır yoksa onunla birlikte tapındıkları, her açıdan eksik, fayda veremeyen, zararı önleyemeyen, ne kendilerine, ne de kendilerine ibadet edenlere zerre ağırlığınca bir hayır sağlayamayan putlar ve heykeller mi hayırlıdır? Elbette ki Allah, onların koştukları ortaklardan hayırlıdır.
aha sonra Yüce Allah, kendisinin yegane mabud/ilâh, O’na ibadetin hak, O’nun dışındaki varlıklara ibadetin ise batılın ta kendisi olduğunu açıkça ortaya koyan ve bunu gösteren ayrıntılı bilgileri söz konusu ederek şöyle buyurmaktadır:
Ô Messager, dis: Louange à Allah pour Ses bienfaits et qu’Il sauve les Compagnons du Prophète du châtiment qu’Il infligea au peuple de Loth. Est-ce Allah, le Dieu méritant d’être adoré et Celui qui possède toute chose, qui est meilleur ou bien les divinités inutiles et inoffensives que les polythéistes adorent ?
Katakanlah -wahai Rasul- “Segala puji bagi Allah atas segala nikmat dan penyelamatan-Nya terhadap para sahabat Nabi -ṣallallāhu 'alaihi wa sallam- dari azab-Nya yang telah ditimpakan kepada kaum Lut dan kaum Saleh. Apakah Allah yang berhak disembah yang di tangan-Nya kekuasaan atas segala sesuatu lebih baik ataukah sesembahan-sesembahan yang disembah oleh orang-orang musyrik yang tidak mampu memberikan manfaat maupun mudarat?”
Is He not best who created the heavens and the earth without any precedent, and He sent down for you, O people, rainwater from the sky, then He grew for you gardens of beauty? It was not for you to grow the trees of these gardens, due to your being unable to do that. So it is Allah who grew them. Is there any true god alongside Allah? No, but rather they are a people who turn away from the truth, so they unjustly make the creation equal with the Creator.
I upitaj bezbožnike: “Ko je stvorio nebesa i Zemlju bez ni iz čega, i koji vam je s neba spustio kišu kojom je, da bi ste se vi koristili, učinio da niknu razni prelijepi vrtovi? Vi niste dali biljkama sposobnost rasta, jer vi to ne možete, već Allah! Pa kako možete obožavati nekog pored Njega?" Međutim, oni su ljudi koji ne žele istinu i koji nepravedno izjednačavaju stvorenja sa Stvoriteljem.
Atau siapakah yang telah menciptakan langit-langit dan bumi tanpa ada contoh sebelumnya dan menurunkan atas kalian -wahai manusia- air hujan dari langit, lalu Kami tumbuhkan bagi kalian dengan air itu kebun-kebun yang bagus nan indah, padahal kalian sekali-kali tidak mampu untuk menumbuhkan pohon di kebun-kebun itu karena kelemahan kalian atas hal itu karena Allahlah yang menumbuhkannya? Maka adakah sesembahan lain selain Allah?! Tidak, bahkan mereka adalah kaum yang menyimpang dari kebenaran dengan menyamakan antara Sang Pencipta dengan para makhluk secara zalim.
60- (Onları mı hayırlıdır) yoksa göklerle yeri yaratan ve sizin için gökten bir su indiren mi? Nitekim biz, o suyla öyle güzel bahçeler bitirdik ki sizin, onların ağaçlarını bitirmeniz mümkün değildir. Allah ile birlikte bir ilâh mı var? Elbette yok, ama onlar (başkalarını) Allah’a denk tutan bir topluluktur.
60. Yani gökleri ve göklerde bulunan güneşi, ayı, yıldızları, melekleri; yeri ve orada bulunan dağları, denizleri, ırmakları, ağaçları ve başka şeyleri yaratan, “sizin için” faydanıza olmak üzere “gökten bir su indiren mi” hayırlıdır yoksa o ortak koştuklarınız mı? “Nitekim biz, o suyla” ağaçlarının çokluğu, çeşitliliği ve güzel meyveleri dolayısıyla görünüşü “öyle güzel bahçeler bitirdik ki sizin, onların ağaçlarını bitirmeniz” Yüce Allah’ın yağmur lütfu olmasaydı “mümkün değildir.”
O halde “Allah ile birlikte bir ilâh mı var” ki o da O’nunla birlikte bütün bunları yapmış da o bakımdan onunla birlikte ibadet edilmeye ve O’na ortak koşulmaya hak kazanmış?! “Hayır, onlar Allah’a” başkalarını “denk tutan” onları O’na eş koşan “bir topluluktur.” Halbuki onlar, ulvi âlemi de süfli âlemi de yaratanın ve hepsine rızık verenin yalnızca O olduğunu pekala bilmektedirler.
Ai đã tạo ra các tầng trời và trái đất khi chúng không là gì, và ban mưa từ trên trời xuống cho các ngươi - hỡi nhân loại -, rồi TA (Allah) làm mọc ra những mảnh vườn xanh tươi đẹp đẽ thứ mà các ngươi bất lực làm ra chúng. Chính Allah mới là Đấng cho thảo mộc mọc lên đó. Phải chăng có một thần linh cùng tham gia với Allah ư? Không, chúng là một đám người đi chệch khỏi Chân Lý khi đã bịa ra một đấng tạo hóa khác ngoài Ngài một cách bất công.
O ang lumikha ng mga langit at lupa ayon sa walang pagkakatulad na nauna at nagpababa para sa inyo, O mga tao, mula sa langit ng tubig ng ulan kaya nagpatubo para sa inyo sa pamamagitan nito ng mga hardin na may kagandahan at karikitan, na hindi naging ukol sa inyo na magpatubo kayo ng mga puno ng mga harding iyon dahil sa kawalang-kakayahan ninyo roon sapagkat si Allāh ang nagpatubo sa mga iyon, ay isang sinasamba bang gumawa nito kasama kay Allāh? Hindi! Bagkus sila ay mga taong nalilihis palayo sa katotohanan sapagkat ipinapantay nila ang Tagalikha sa mga nilikha dala ng kawalang-katarungan.
"Atau siapakah yang telah menciptakan langit dan bumi dan yang menurunkan air bagimu dari langit, lalu Kami tumbuhkan dengan air itu kebun-kebun yang berpemandangan indah, yang kamu sekali-kali tidak mampu menumbuhkan pohon-pohonnya. Apakah di samping Allah ada tuhan (yang lain)? Bahkan (sebe-narnya) mereka adalah orang-orang yang menyimpang." (An-Naml: 60).
(60) Maksudnya, atau siapakah yang telah menciptakan langit dan segala apa yang ada di dalamnya, berupa matahari, bulan, bintang-bintang, para malaikat dan bumi serta segala apa yang ada padanya seperti gunung, lautan, sungai, pohon-pohonan dan lain-lainnya, ﴾ وَأَنزَلَ لَكُم ﴿ "dan yang menurunkan bagimu," mak-sudnya, untuk kalian ﴾ مِّنَ ٱلسَّمَآءِ مَآءٗ فَأَنۢبَتۡنَا بِهِۦ حَدَآئِقَ ﴿ "air dari langit, lalu Kami tumbuhkan dengan air itu kebun-kebun," maksudnya, taman-taman, ﴾ ذَاتَ بَهۡجَةٖ ﴿ "yang berpemandangan indah," maksudnya, indah dipandang karena banyak pohon-pohon, bermacam-macam, dan buah-buahannya yang baik. ﴾ مَّا كَانَ لَكُمۡ أَن تُنۢبِتُواْ شَجَرَهَآۗ ﴿ "Yang kamu sekali-kali tidak mampu menumbuhkan pohon-pohonnya." Kalau saja bukan karunia Allah terhadap kalian, dengan menurunkan hujan (niscaya kalian tidak mampu menumbuhkan pohon-pohon). ﴾ أَءِلَٰهٞ مَّعَ ٱللَّهِۚ ﴿ "Apakah di samping Allah ada sembahan (yang lain)," yang mampu melakukan perbuatan seperti itu hingga berhak disembah bersama-Nya dan dipersekutukan denganNya? ﴾ بَلۡ هُمۡ قَوۡمٞ يَعۡدِلُونَ ﴿ "Bahkan (sebenarnya) mereka adalah orang-orang yang menyimpang," dari Allah kepada selain Dia, dan mereka menyetarakanNya dengan selain Dia, padahal mereka mengetahui bahwa hanya Dia semata Pencipta alam bawah dan alam atas dan yang menurunkan rizki.
N’est-Il pas Celui qui a créé les Cieux et la Terre sans modèle préalable et a fait descendre sur vous du Ciel l’eau de la pluie, ô gens ? Nous avons ensuite fait pousser pour vous, grâce à cette eau des vergers splendides ? Vous n’auriez jamais été capables de faire pousser les arbres de ces vergers et c’est Allah qui s’en est chargé. Y a-t-il un autre Dieu qui accomplit cela de concert avec Allah ? Non, mais ce sont des gens qui dévient de la vérité et mettent injustement sur un même pied d’égalité le Créateur et les créatures.
O Colui che ha creato i cieli e la terra senza precedenti, e che vi ha fatto scendere dal cielo - o gente - l'acqua piovana, con la quale abbiamo fatto sorgere giardini belli e incantevoli; voi non potete far germogliare le piante di quei giardini, poiché non siete in grado di farlo, mentre Allāh è Colui che le ha fatte germogliare. Vi è forse una divinità che ha compiuto ciò assieme ad Allāh?! No, piuttosto sono persone che deviano dalla Verità, comparando il Creatore alle creature, ingiustamente.
(Ortak koştuklarınız mı hayırlı) Yoksa gökleri ve yeri bir benzeri olmadan yaratan, üzerinize yağmur olarak su indiren, bu suyla sizlere nice güzellik ve iyiliklerle dolu bahçeler bitiren (Allah) mı? Sizler acizliğinizden dolayı bu bahçelerde bir ağaç bile bitiremezsiniz. Onları bitiren Yüce Allah’tır. Yoksa Allah’la beraber bunları yapan başka bir mabut mu var? Hayır. Bilakis onlar, adaletsizce yaratan ile yaratılanı birbirine denk tutan ve haktan sapmış bir topluluktur.
¿No es Él, el mejor que creó los cielos y la Tierra sin ningún precedente, y envió para ustede agua de lluvia, e hizo brotar para ustedes jardines llenos de belleza? ¿No fue Al-lah quien hizo crecer para ustedes los árboles de estos jardines, algo que ustedes no pueden hacer? ¿Entonces es Al-lah quien los hizo crecer? ¿Hay algún Dios verdadero junto a Al-lah? No, pero las personas se alejan de la verdad, porque injustamente equiparan a la creación con el Creador.
61- (Onlar mı hayırlıdır) yoksa yeryüzünü yerleşmeye elverişli kılan, içerisinde ırmaklar var eden, orada sabit dağlar yaratan ve iki deniz arasına da engel koyan mı? Allah ile birlikte bir ilâh mı var? Elbette yok, ama onların çoğu bilmiyorlar.
61. Yani hiçbir iş yapamayan, rızık veremeyen, fayda sağlayamayan, hayır getiremeyen, her açıdan eksik olan putlar ve heykeller mi hayırlıdır “yoksa yeryüzünü yerleşmeye elverişli kılan” kulların, üzerinde barınabileceği, meskenlerini kurup ekin ekebilecekleri, bina yapabilecekleri, gidip gelebilecekleri şekilde “yerleşmeye elverişli kılan, içerisinde ırmaklar” kulların ekinlerini, ağaçlarını ve davarlarını sulamakta kullandıkları, kendileri de su ihtiyaçlarını karşıladıkları nehirler “var eden, orada” yeryüzü sarsılmasın diye “sabit” sağlam kazıklar mesabesinde olup oraya sebat veren “dağlar yaratan” acı ve tuzlu deniz ile tatlı denizden/ırmaklardan ibaret “iki deniz arasına” birbirlerine karışmalarını önleyen bir “engel koyan mı?”Çünkü karışacak olurlarsa her ikisinden de gözetilen fayda ortadan kalkar. O bakımdan Yüce Allah, her iki deniz arasına bir engel koymuştur. Irmaklar, yeryüzünde denizlerden uzak olarak akar ve böylelikle onlardan hasıl olacak maksat ve faydalar da ortaya çıkar.“Allah ile birlikte” bütün bunları yapan başka “bir ilâh mı var” ki o, Allah’a eş kabul edilsin ve O’nunla birlikte ortak tutulsun? “Elbette yok, ama onların çoğu bilmiyorlar.” İleri gelenlerini taklit ederek Allah’a ortak koşuyorlar. Yoksa onlar, gereği gibi bilen kimseler olsalardı O’na hiçbir şeyi ortak koşmazlardı.
N’est-Il pas Celui qui fit en sorte que la Terre soit stable et ferme et qu’elle ne tremble pas sous ses habitants ? N’est-Il pas Celui qui y a fait couler des rivières et y a placé des montagnes bien ancrées ? N’est-Il pas Celui qui a établi une séparation entre l’eau douce et l’eau salée qui empêche leur mélange et que l’eau douce potable ne soit rendue imbuvable par le sel ? Y a-t-il un autre Dieu qui accomplit cela de concert avec Allah ? Non, mais la plupart ne savent pas cela car s’ils le savaient, ils n’auraient associé à Allah aucune de Ses créatures.
Upitaj krivovjerne: “Je li bolje biti poklonik lažnih bogova što ništa ne mogu učiniti ili se pak klanjati Svevišnjem Allahu, Onom Koji je Zemlju pogodnim staništem učinio, i Koji je dao da njome rijeke teku, i Koji je na njoj planine stamene usadio, i Koji je između dva mora, slanog i slatkog, pregradu postavio, pa se njihove vode ne miješaju, da ne bi slana pokvarila slatku za piće? Može li iko učiniti ono što Allah čini pa da mu se klanja i da ga se smatra Allahu ravnim? Ne može niko učiniti ono što Allah čini! No, ipak, nevjernici ne znaju. Da znaju, ne bi nikog Allahu smatrali ravnim.”
¿No es mejor Él, que hizo la tierra firme para que puedan vivir e hizo dentro de ella ríos que fluyen, y creó montañas firmes, y estableció entre los dos mares, salado y dulce, una barrera que detiene que la salada se mezcle con la dulce? ¿Hay otro dios junto a Al-lah que pueda hacer que todo eso suceda? No, pero la mayoría de ellos lo ignora. Si lo hubieran sabido, no habrían asociado ninguna de las creaciones de Al-lah con Él.
(Ortak koştuklarınız mı hayırlı) Yoksa yeryüzü ve üzerinde bulunanları savurmayan, onu istikrarlı ve sabit bir hale dönüştüren, nehirler akıtan ve dünyayı sabit kılan dağlar yaratan, biri diğerini bozarak, içilmeyecek hale getirmesin diye suyu tatlı ve tuzlu olan ik ayrı deniz suyunu birbirine karıştırmayan Yüce Allah mı? Bütün bunları Yüce Allah’la beraber yapan başka bir mabut mu var? Hayır, Bilakis onların çoğu hakkı bilmezler. Eğer bilselerdi Allah’a, hiçbir şeyi ortak koşmazlardı.
"Atau siapakah yang telah menjadikan bumi sebagai tempat berdiam, dan yang menjadikan sungai-sungai di celah-celahnya, dan yang menjadikan pasak-pasak (gunung-gunung) untuknya dan menjadikan suatu pemisah antara dua laut? Apakah di samping Allah ada tuhan (yang lain)? Bahkan (sebenarnya) kebanyakan dari mereka tidak mengetahui." (An-Naml: 61).
(61) Maksudnya, apakah patung-patung dan berhala-ber-hala yang sangat lemah dari segala sisinya, yang tidak bisa berbuat apa pun, tidak bisa memberi rizki dan tidak bermanfaat itu lebih baik, atau Allah yang ﴾ جَعَلَ ٱلۡأَرۡضَ قَرَارٗا ﴿ "telah menjadikan bumi sebagai tempat berdiam," didiami oleh manusia, dan memungkinkan me-reka untuk tinggal (menetap), bercocok tanam, membangun, pergi dan pulang, ﴾ وَجَعَلَ خِلَٰلَهَآ أَنۡهَٰرٗا ﴿ "dan yang menjadikan sungai-sungai di celah-celahnya." Maksudnya, menjadikan sungai-sungai di celah-celah bumi ini yang dapat digunakan oleh manusia untuk tanaman mereka, pohon-pohon mereka, minuman mereka dan hewan ternak mereka, ﴾ وَجَعَلَ لَهَا رَوَٰسِيَ ﴿ "dan yang menjadikan pasak-pasak (gunung-gunung) untuknya." Maksudnya, gunung-gunung yang menjadikan bumi jadi kokoh dan terpasak kuat, agar tidak binasa, dan gunung-gunung itu menjadi pasak baginya, agar tidak goncang,﴾ وَجَعَلَ بَيۡنَ ٱلۡبَحۡرَيۡنِ ﴿ "dan menjadikan antara dua laut," maksudnya, air asin dan air tawar ﴾ حَاجِزًاۗ ﴿ "suatu pemisah," yang mencegah keduanya ber-campur, sehingga mengakibatkan hilangnya manfaat yang diingin-kan dari keduanya. Akan tetapi Allah menjadikan di antara kedua-nya dinding pemisah dari tanah. Dia jadikan tempat mengalirnya sungai itu di bumi (darat), dijauhkan dari lautan, sehingga dengan begitu dapat dicapai maksud dan kemaslahatan keduanya. ﴾ أَءِلَٰهٞ مَّعَ ٱللَّهِۚ ﴿ "Apakah di samping Allah ada sembahan (yang lain)," yang mampu melakukan itu semua sehingga laik kalau Allah dikesampingkan dan dipersekutukan dengannya?
﴾ بَلۡ أَكۡثَرُهُمۡ لَا يَعۡلَمُونَ ﴿ "Bahkan (sebenarnya) kebanyakan dari me-reka tidak mengetahui," sehingga mereka mempersekutukan Allah karena bertaklid buta kepada para pembesar mereka. Dan apabila tidak demikian, kalau mereka mengetahui dengan sebenar-benar-nya, tentu mereka tidak mempersekutukan sesuatu apa pun de-nganNya.
Oppure Colui che ha reso la terra una dimora fissa, che non si destabilizza per ciò che vi è al di sopra, e che stabilì in essa fiumi che vi scorrono, e vi stabilì montagne salde, e stabilì tra i due mari, salato e dolce, una barriera che impedisce che si mescolino le acque salate e dolci, affinché non si corrompa, così da non essere più potabile. Vi è forse una divinità che ha compiuto ciò assieme ad Allāh?! No, ma la maggior parte di loro non lo sa; se sapessero, non avrebbe associato ad Allāh nessuna Sua creatura.
O ang gumawa ba sa lupa bilang pinamamalagiang matatag na hindi umaalog sa sinumang nasa ibabaw nito, gumawa sa loob nito ng mga ilog na dumadaloy, gumawa para rito ng mga bundok na matatag, at gumawa sa pagitan ng dalawang dagat: ang maalat at ang tabang, ng isang tagapaghiwalay na pumipigil sa pagkakahalo ng maalat sa tabang upang hindi makasira nito para hindi bumagay para sa pag-inom, ay isang sinasamba bang gumawa niyon kasama kay Allāh? Bagkus ang karamihan sa kanila ay hindi nakaaalam. Kung sakaling sila ay nakaaalam, talaga sanang hindi sila nagtambal kay Allāh ng isa man kabilang sa mga nilikha Niya.
Expressed as a chain of cause and effect, the theories propounded by atheists or agnostics, remain woefully inadequate to explain the creation of the unimaginably vast universe. Be it the creation of the innumerable heavenly bodies that float in boundless space, or the elaborate arrangements that make the earth habitable—all these and many other such phenomena are too great and too wonderful to have been wrought by any idol or occasioned by any blind physical law. The fact is that any explanation of the universe on bases other than God amounts to giving a false explanation of reality. This is merely a fabrication and not a genuine explanation.
Ai đã làm trái đất thành một nơi ở vững chắc ổn định không bị xáo trộn bởi bất cứ gì trên nó, đã đặt giữa nó các dòng sông chảy, đã đặt các dãy núi lên nó để được kiên cố, và đã đặt giữa hai biển: Nước mặn và nước ngọt một bức chắn để không cho nước mặn lấn chiếm nước ngọt khiến không thể uống được. Phải chăng có một thần linh cùng chia sẽ quyền năng với Allah? Không, đa số bọn chúng đều không biết gì, nếu chúng biết là chúng đã không tổ hợp bất kỳ tạo vật nào cùng với Ngài.
Is He not best who made the earth firm and still, without it shaking those on it, and made within it rivers that flow, and made for it firm mountains, and made between two seas, salty and sweet, a barrier which stops the salty mixing with the sweet so that it does not spoil it and then making it unsuitable for drinking? Is there a true god alongside Allah who can make all that happen? No, but most of them do not know. Had they known, they would not have associated any of Allah’s creation with Him as a partner.
أَمَّن جَعَلَ الاٌّرْضَ قَرَاراً
(Is not He Who has made the earth as a fixed abode,) meaning, stable and stationary, so that it does not move or convulse, because if it were to do so, it would not be a good place for people to live on. But by His grace and mercy, He has made it smooth and calm, and it is not shaken or moved. This is like the Ayah,
اللَّهُ الَّذِى جَعَـلَ لَكُـمُ الاٌّرْضَ قَـرَاراً وَالسَّمَآءَ بِنَـآءً
(Allah, Who has made for you the earth as a dwelling place and the sky as a canopy) (40:64).
وَجَعَلَ خِلاَلَهَآ أَنْهَاراً
(and has placed rivers in its midst,) means, He has placed rivers which are fresh and sweet, cutting through the earth, and He has made them of different types, large rivers, small rivers and some in between. He has caused them to flow in all directions, east, west, south, north, according to the needs of mankind in different areas and regions, as He has created them throughout the world and sends them their provision according to their needs.
وَجَعَلَ لَهَا رَوَاسِىَ
(and has placed firm mountains therein, ) means, high mountains which stabilize the earth and make it steadfast, so that it does not shake.
وَجَعَلَ بَيْنَ الْبَحْرَيْنِ حَاجِزاً
(and has set a barrier between the two seas) means, He has placed a barrier between the fresh water and the salt water, to prevent them from mixing lest they corrupt one another. Divine wisdom dictates that each of them should stay as it is meant to be. The sweet water is that which flows in rivers among mankind, and it is meant to be fresh and palatable so that it may be used to water animals and plants and fruits. The salt water is that which surrounds the continents on all sides, and its water is meant to be salty and undrinkable lest the air be corrupted by its smell, as Allah says:
وَهُوَ الَّذِى مَرَجَ الْبَحْرَيْنِ هَـذَا عَذْبٌ فُرَاتٌ وَهَـذَا مِلْحٌ أُجَاجٌ وَجَعَلَ بَيْنَهُمَا بَرْزَخاً وَحِجْراً مَّحْجُوراً
(And it is He Who has let free the two seas, this is palatable and sweet, and that is salty and bitter; and He has set a barrier and a complete partition between them.) (25:53) Allah says:
أَءِلـهٌ مَّعَ اللهِ
(Is there any god with Allah) meaning, any god who could do this, or who deserves to be worshipped Both meanings are indicated by the context.
بَلْ أَكْثَرُهُمْ لاَ يَعْلَمُونَ
(Nay, but most of them know not!) means, in that they worship others than Allah.
Atau siapakah yang telah menjadikan bumi stabil dan kokoh tak berguncang bersama yang ada di atasnya, menciptakan di dalamnya sungai-sungai yang mengalir, mendirikan di atasnya gunung-gunung yang teguh, dan meletakkan antara dua lautan yang asin dan yang tawar sebuah pembatas yang mencegah tercampurnya laut asin dengan laut tawar sehingga tidak merusaknya dan menjadi tidak layak untuk diminum? Adakah sesembahan lagi selain Allah yang menjalankan semua itu?! Bahkan, sebagian besar dari mereka tidak mengetahui, seandainya mereka mengetahuinya niscaya mereka tidak akan menyekutukan Allah dengan salah satu dari para makhluk-Nya.
Is He not best who responds to the call of the distressed when he calls upon Him, seeking for his harm to be removed, and who removes what the human finds bad such as illness and poverty, and who makes you deputies on earth, succeeding one another generation after generation? Is there a true god alongside Allah who makes all that happen? No. Little do you take heed and consider.
(Ortak koştuklarınız mı hayırlı) Yoksa sıkışmış ve zora düşmüş kimse dua ettiği zaman ona karşılık veren, hastalık, fakirlik ve benzeri sıkıntıları gideren, sizleri birbirinizin ardından nesilden nesile yeryüzünde halifeler kılan (Allah) mı? Yoksa bunları Allah’la beraber yapan başka bir mabut mu vardır? Hayır, ne kadar da az öğüt alıyorsunuz.
Ai đã đáp lại lời cầu cứu của người bị nguy nan khi y van xin Ngài, cũng như cứu con người thoát khỏi bệnh tật, nghèo đói và những thứ khác, và làm cho các ngươi thành những người kế thừa trên trái đất để lại cho nhau từ thế hệ này sang thế hệ khác. Phải chăng có một thần linh cùng chia sẽ quyền năng với Allah? Không, thật ít những ai biết nghĩ và lưu tâm đến.
وَإِذَا مَسَّكُمُ الْضُّرُّ فِى الْبَحْرِ ضَلَّ مَن تَدْعُونَ إِلاَ إِيَّاهُ
(And when harm touches you upon the sea, those that you call upon vanish from you except Him) (17:67),
ثُمَّ إِذَا مَسَّكُمُ الضُّرُّ فَإِلَيْهِ تَجْـَرُونَ
(Then, when harm touches you, unto Him you cry aloud for help) (16:53). Similarly, Allah says here:
أَمَّن يُجِيبُ الْمُضْطَرَّ إِذَا دَعَاهُ
(Is not He Who responds to the distressed one, when he calls on Him,) meaning, Who is the only One to Whom the person in desperate need turns, and the only One Who can relieve those who are stricken by harm Imam Ahmad reported that a man of Balhajim said: "O Messenger of Allah, what are you calling for" He said:
«أَدْعُو إِلَى اللهِ وَحْدَهُ الَّذِي إِنْ مَسَّكَ ضُرٌّ فَدَعَوْتَهُ كَشَفَ عَنْكَ، وَالَّذِي إِنْ أَضْلَلْتَ بِأَرْضٍ قَفْرٍ فَدَعَوْتَهُ رَدَّ عَلَيْكَ، وَالَّذِي إِنْ أَصَابَتْكَ سَنَةٌ فَدَعَوْتَهُ أَنْبَتَ لَك»
(I am calling people to Allah Alone, the One Who, if you call on Him when harm befalls you, will relieve you; and when you are lost in the wilderness, you call on Him and He brings you back: and when drought (famine) strikes, you call on Him and He makes your crops grow.) He said: "Advise me." He said:
«لَا تَسُبَّنَّ أَحَدًا وَلَا تَزْهَدَنَّ فِي الْمَعْرُوفِ، وَلَوْ أَنْ تَلْقَى أَخَاكَ وَأَنْتَ مُنْبَسِطٌ إِلَيْهِ وَجْهُكَ، وَلَوْ أَنْ تُفْرغَ مِنْ دَلْوِكَ فِي إِنَاءِ الْمُسْتَقِي، وَاتَّزِرْ إِلَى نِصْفِ السَّاقِ فَإِنْ أَبَيْتَ فَإِلَى الْكَعْبَيْنِ، وَإِيَّاكَ وَإِسْبَالَ الْإِزَارِ فَإِنَّ إِسْبَالَ الْإِزَارِ مِنَ الْمَخِيلَةِ وَإِنَّ اللهَ لَا يُحِبُّ الْمَخِيلَة»
(Do not slander anyone and do not think of any good deed as insignificant, even if it is only meeting your brother with a cheerful face or emptying your vessel into the vessel of one who is asking for water. Wear your lower garment at mid-calf length, or -- if you insist -- let it reach your ankles, and beware of lowering the garment below the ankles along the ground, for it is a form of showing-off, and Allah does not like showing-off.)
The Story of a Mujahid who fought for the sake of Allah
In his biography of Fatimah bint Al-Hasan Umm Ahmad Al-`Ajaliyyah, Al-Hafiz bin `Asakir reported that she said: "One day the disbelievers defeated the Muslims in a battle. There was a good horse which belonged to a rich man who was also righteous. The horse just stood there, so its owner said, `What is the matter with you Woe to you! I was only preparing you for a day such as this.' The horse said to him: `How can you expect me not to perform badly, when you delegated my feeding to the grooms, and they mistreated me and only fed me a little' The man said, `I make you a promise before Allah that from this day on, only I will feed you from my own lap.' So the horse began to run, and his owner was saved, and after that he only ever fed the horse from his own lap. This story became well known among the people, and they started to come to him to hear the story from his own lips. News of this reached the king of Byzantium, and he said: `A city where this man is, will be kept safe from harm.' He wanted to bring the man to his own city, so he sent an apostate (a man who had left Islam) who was living in his city to go to him, and when he reached him, he pretended that his intentions towards Islam and its followers were good, so the Mujahid trusted him. One day they went out walking along the shore, but the apostate made a pact with another person, a follower of the Byzantine king, to come and help him take the Mujahid prisoner. When they made their move, he lifted his gaze to the sky and said, `O Allah! He has deceived me by swearing in Your Name, so protect me in whatever way You will.' Then two wild animals came out and seized them, and the Mujahid came back safe and sound. " The Inheritance of the Earth
وَيَجْعَلُكُمْ حُلَفَآءَ الاٌّرْضِ
(and makes you inheritors of the earth,) means, each generation inherits from the generation that came before them, one after the other, as Allah says:
إِن يَشَأْ يُذْهِبْكُمْ وَيَسْتَخْلِفْ مِن بَعْدِكُم مَّا يَشَآءُ كَمَآ أَنشَأَكُمْ مِّن ذُرِّيَّةِ قَوْمٍ ءَاخَرِينَ
(if He wills, He can destroy you, and in your place make whom He wills as your successors, as He raised you from the seed of other people) (6:133),
وَهُوَ الَّذِى جَعَلَكُمْ خَلَـئِفَ الاٌّرْضِ وَرَفَعَ بَعْضَكُمْ فَوْقَ بَعْضٍ دَرَجَـتٍ
(And it is He Who has made you generations coming after generations, replacing each other on the earth. And He has raised you in ranks, some above others) (6:165),
وَإِذْ قَالَ رَبُّكَ لِلْمَلَـئِكَةِ إِنِّي جَاعِلٌ فِى الأَرْضِ خَلِيفَةً
(And (remember) when your Lord said to the angels: "Verily, I am going to place generations after generations on earth.") (2:30) meaning, people who will come after one another, as we have already stated. Allah's saying:
وَيَجْعَلُكُمْ حُلَفَآءَ الاٌّرْضِ
(and makes you inheritors of the earth,) means, nation after nation, generation after generation, people after people. If He had willed, He could have created them all at one time, and not made some of them the offspring of others. If He had willed, He could have created them all together, as He created Adam from dust. If He had willed, He could have made some of them the offspring of others, but not caused any of them to die until they all died at one time; in this case the earth would have become constricted for them and it would be too difficult for them to live and earn a living, and they would have caused inconvenience and harm to one another. But His wisdom and decree ruled that they should be created from one soul, then their numbers should be greatly increased, so He created them on the earth and made them generation after generation, nation after nation, until their time will come to an end and there will be no one left on earth, as Allah has decreed and as He has completely counted out their numbers. Then the Resurrection will come to pass, and each person will be rewarded or punished according to his deeds. Allah says:
أَمَّن يُجِيبُ الْمُضْطَرَّ إِذَا دَعَاهُ وَيَكْشِفُ السُّوءَ وَيَجْعَلُكُمْ حُلَفَآءَ الاٌّرْضِ أَءِلَـهٌ مَّعَ اللَّهِ
(Is not He Who responds to the distressed one, when he calls on Him, and Who removes the evil, and makes you inheritors of the earth, generations after generations Is there any god with Allah) meaning, is there anyone else able to do that, or a god with Allah worth worshipping -- while you know that He is the only one who can do that, having no partners
قَلِيلاً مَّا تَذَكَّرُونَ
(Little is that you remember!) meaning, how little they think about that which would guide them to the truth and show them the straight path.
"Atau siapakah yang memperkenankan (doa) orang yang dalam kesulitan apabila dia berdoa kepadaNya, dan yang menghi-langkan kesusahan dan yang menjadikan kamu (manusia) sebagai khalifah di bumi? Apakah di samping Allah ada tuhan (yang lain)? Amat sedikitlah kamu mengingati(Nya)." (An-Naml: 62).
(62) Maksudnya, apa ada yang dapat memperkenankan doa orang yang sedang sangat kesulitan yang telah dibuat sedih oleh berbagai kesusahan, dan mengalami kesulitan untuk mendapatkan yang diinginkan, dan terdesak untuk membebaskan dirinya dari keadaannya itu selain Allah semata? Dan siapa yang menghilang-kan kesusahan. Maksudnya, bala`, keburukan dan bencana, selain Allah semata? Dan siapa yang menjadikan kamu (manusia) sebagai khalifah di bumi? Yang dapat memberikan semua itu kepada kalian, dan membekali kalian dengan rizki, melimpahkan nikmat-nikmatNya kepada kalian dan kalian menjadi khalifah (penerus) orang-orang sebelum kalian, sebagaimana Dia juga akan memati-kan kalian dan akan mendatangkan generasi yang lain sesudah kalian? Apakah di samping Allah ada sembahan (yang lain) yang dapat melakukan ini semua?
Sungguh, tidak ada seorang pun yang dapat melakukan se-dikit pun dari semua itu bersama Allah, hingga berdasarkan penga-kuan kalian sendiri, wahai kaum musyrikin. Karena itu, apabila mereka ditimpa kesulitan, mereka berdoa kepada Allah dengan tulus patuh kepadaNya, karena mereka tahu bahwa hanya Dia semata yang kuasa menolak dan menghilangkannya.
﴾ قَلِيلٗا مَّا تَذَكَّرُونَ ﴿ "Amat sedikitlah kamu mengambil pelajaran." Maksudnya, sedikit sekali kesadaran kalian dan renungan kalian terhadap perkara-perkara yang apabila kalian merenungkan dan mengingatnya maka kalian akan menyadari dan kembali kepada jalan yang benar. Akan tetapi kelalaian dan sikap berpaling telah meliputi kalian. Maka dari itu kalian tidak sadar dan tidak menda-pat petunjuk.
Obrati se mnogobošcima, Poslaniče islama: “Je li bolje robovati lažnim bogovima ili Plemenitom Allahu, Koji se odaziva nevoljniku kad Ga zazove pa otklanja nesreću, kao npr. bolest i siromaštvo, i Koji vas postavlja na Zemlji za namjesnike, generaciju za generacijom? Postoji li pored Allaha, džellešanuhu, drugi bog koji to može učiniti? O kako malo se pouku izvlačite!”
O Colui che esaudisce l'afflitto o chi si trova in grave difficoltà, quando lo invoca, e che concede sollievo per le malattie e miserie che affliggono le persone, o altro; e che vi rende eredi della terra, succedendovi l'uno dopo l'altro, generazione dopo generazione. Vi è forse una divinità che ha compiuto ciò assieme ad Allāh?! No, è raro che ne prendiate atto e ve ne convinciate.
¿No es mejor Quien responde al llamado de los afligidos cuando Lo invocan, buscando que desaparezca aquello que les causa mal, y alivia la enfermedad y la pobreza? ¿Quién los hace responsables en la tierra, sucediéndose una generación tras otra? ¿Acaso hay un ídolo junto a Al-lah que hace que todo eso suceda? No. Pocos son los que prestan atención y reflexionan.
N’est-Il pas Celui qui exauce quiconque L'invoque lorsqu’il se retrouve dans la gêne et le malheur ? N’est-Il pas Celui qui fait disparaître les maux de la maladie, de la pauvreté et autres qui atteignent l’être humain et fait de vous les successeurs de ceux qui vous précèdent génération après génération ? Y a-t-il un autre Dieu qui accomplit cela de concert avec Allah ? Non, mais il est rare que vous déduisiez des enseignements de cela.
62- (Onlar mı hayırlıdır) yoksa darda kalan, kendisine dua ettiğinde onun duasını kabul edip de sıkıntısını gideren ve sizi yeryüzünün halefleri yapan mı? Allah ile birlikte bir ilâh mı var? Ne kadar az düşünüyorsunuz?
62. Yani sıkıntıların bunalttığı, isteğini gerçekleştirmekte zorluklarla karşılaşan, içinde bulunduğu halden kurtulmak zorunda bulunan, sıkıntı içerisinde olan kimsenin duasını bir ve tek olan Allah’tan başka kabul eden mi var? Belayı, kötülüğü ve musibeti Allah’tan başka açıp gideren mi var? Size yeryüzünde imkân ve iktidarlar veren, rızıklarıyla imdadınıza yetişen, sizlere bunca nimetlerini ulaştıran ve sizi sizden öncekilerin yerine gelmiş halefler kılan, ölümünüzden sonra sizin de yerinize halef olarak başka bir kavim getirecek olan Allah ile birlikte bütün bunları yapan başka bir ilâh mı var? Bunların hiç birisini Allah ile beraber yapan başka hiç kimse yoktur. Hatta siz dahi bunu kabul etmektesiniz, ey müşrikler! Nitekim onlara herhangi bir sıkıntı isabet ettiğinde dinlerini yalnızca Allah’a halis kılarak Allah’a dua ederlerdi. Çünkü bu sıkıntıyı önlemeye ve ortadan kaldırmaya yalnızca O’nun güç yetirdiğini biliyorlardı.“Ne kadar az düşünüyorsunuz?” Bu işleri ne kadar az düşünüyorsunuz? Gerçekler ne kadar az hatırınıza geliyor? Sizler bunları hakkıyla düşünecek olsanız öğüt alırsınız ve hidâyete gelirsiniz. Fakat gaflet ve yüz çevirme, sizin her tarafınızı kuşatmış bulunuyor. O bakımdan sizler aklınızı başınıza almıyor, doğru yola gelmiyorsunuz.
Atau siapakah yang memperkenankan doa orang yang sedang kesusahan apabila berdoa kepada-Nya dan memohon agar dilepaskan dari kesusahannya dan yang menghindarkan penyakit dan kemiskinan yang menyusahkan manusia serta menjadikan kalian khalifah di bumi, sebagian dari kalian menggantikan sebagian yang lain, generasi ke generasi? Adakah yang berhak disembah bersama Allah yang menjalankan itu semua?! Tidak, sungguh kalian sangat sedikit mengambil ibrah dan pelajaran.
O ang sumasagot ba sa sinumang sumikip dito ang lagay nito at tumindi kapag dumalangin ito sa Kanya, pumapawi ng nagaganap sa tao na karamdaman, karalitaan, at iba pa, at gumagawa sa inyo bilang mga kahalili sa lupa: humahalili ang iba sa inyo sa iba pa bilang salinlahi matapos ng isang salinlahi, ay isang sinasamba bang gumawa niyon kasama kay Allāh? Hindi! Madalang kayong tumatanggap ng pangaral at nagsasaalang-alang.
Commentary
أَمَّن يُجِيبُ الْمُضْطَرَّ إِذَا دَعَاهُ وَيَكْشِفُ السُّوءَ
(Or the One who responds to a helpless when he prays to Him and removes distress - 27:62)
Word الْمُضْطَرَّ (Mudtar) is derived from اِضطِرَار (Idtirar), which means to be helpless and restless under some necessity, and that happens when someone does not have any support and friends. Hence, مُضْطَرَّMudtar is that person who has lost all hopes from everyone and has turned to Allah as the sole redresser of his woes. This explanation of Mudtar is adopted by Suddi, Dhun-nun Al-Misri, Sahl ibn ` Abdullah etc. (Qurtubi). The Holy Prophet ﷺ has advised that such a person should supplicate in the following manner.
اللَّھُمَّ رحمَتَکَ اَرجُوا، فلا تَکِلنِی اِلٰی نَفسِی طَرفَۃَ عَین، وَاَصلِح لِی شَأنِی کُلَّہُ ، لَآ اِلٰہَ اِلَّا اَنتَ
` O Allah, I am an aspirant of your grace. So, please do not leave me at the mercy of myself for a moment, and set right all my matters on Your own. There is no god except You'. (Qurtubi)
Supplication of a Mudtar is surely accepted because of its sincerity
Imam Qurtubi (رح) has said that Allah Ta` ala has taken upon Himself to accept the supplication of a Mudtar. He has made declaration to this effect in this verse. The main reason for it is that by divorcing all mundane supports and connections, beseeching from Allah, while regarding Him as the sole redresser is the sincerity at its best. Sincerity has a special position before Allah Taala. Whoever evinces sincerity, no matter if he is a believer or an infidel, a pious or a sinner, because of the auspiciousness of sincerity the divine favour gets attentive towards him. Allah Ta` ala Himself elaborates this point while describing the traits of the infidels. He has said that when they are in water and the boat is caught in storm, and they are sure of their death, they call out to Allah with all sincerity, saying that they would be thankful to Him forever if He would save their lives. But when Allah Ta` ala rescues them and brings them to land by accepting their supplication, they again indulge in associating Him with gods دَعَوُا اللَّـهَ مُخْلِصِينَ لَهُ الدِّينَ فَلَمَّا نَجَّاهُمْ إِلَى الْبَرِّ إِذَا هُمْ يُشْرِكُونَ.
A Sahih hadith of the Holy Prophet ﷺ says that ` Three supplications are surely accepted, in which there is no room for doubt. One, from an oppressed person, two, by a traveler, and three, from a father against his children'. After citing this hadith, Qurtubi has commented that in all these three cases the situation is the same as the supplication of a Mudtar, because when an oppressed person calls Allah after having been frustrated from mundane support and help, his condition is no different than that of a MOW. Similarly, a traveler is away from his dear ones, hence helpless, while in journey. Likewise, a father cannot plead for something against his children because of his paternal love and affection for them, unless he is totally dejected and heart-broken, and calls Allah to save himself from the misery of sufferings. ` Ajurri, a scholar of hadith, has quoted on the authority of Sayyidna Abu Dharr4 that the Holy Prophet ﷺ said ` Allah Ta` ala has pronounced that He shall never reject an appeal from an oppressed person, even if it is made by an infidel'. (Qurtubi) If a Mudtar or an oppressed person or a traveler has a feeling that his appeal to Allah has not been accepted, he should not be dejected and be skeptical, because sometimes the request is accepted but its manifestation is delayed due to some expediency and divine wisdom. As an alternative, such a person should search his soul to find out if there was any deficiency in his sincerity or concentration while praying to Allah Ta` ala. (Only Allah knows best) Surah An-Naml : 27:65 – 75
¿No es mejor Quien los guía en la oscuridad de la tierra y la oscuridad del mar a través de las señales y estrellas que Él fija para ustedes, y que envía vientos para dar buenas nuevas de lluvias cercanas a través de las cuales concederá misericordia a Sus siervos? ¿Hay un ídolo junto a Al-lah que hace que todo eso suceda y lo decreta? Al-lah está por encima de los socios que asocian con Él.
(Ortak koştuklarınız mı hayırlı) Yoksa karanın ve denizlerin karanlığında sizin için diktiği işaret ve yıldızlarla yol gösteren, kullarına rahmet ederek yağmurun yağmasından önce müjdeleyici rüzgârları gönderen (Allah) mı? Yoksa bunları Allah’la beraber yapan başka bir mabut mu vardır? Yüce Allah, kendisine ortak koşulan her şeyden münezzeh ve mukaddestir.
Is He not best who guides you in the darkness of the land and the darkness of the sea through the signs and stars He fixes for you, and who sends winds to give good news of close rainfall through which He will have mercy on His servants? Is there a true god alongside Allah who makes all that happen and decrees it? Allah is purified and far removed from the partners the creation associate with Him
O chi vi guida nell'oscurità della terra e nell'oscurità del mare, avendo stabilito le stelle come riferimenti, e Colui che invia i venti che annunciano l'arrivo della pioggia, tramite i quali ha misericordia dei Suoi sudditi. Vi è forse una divinità che ha compiuto ciò assieme ad Allāh?! Gloria ad Allāh, Egli è molto al di sopra delle Sue creature che Gli associano.
N’est-Il pas Celui qui vous guide dans les ténèbres de la terre ferme et de la mer grâce aux repères et aux astres qu’Il a créés à votre attention ? N’est-Il pas Celui qui envoie les vents en guise d’annonce de l’imminence de la pluie par laquelle Il fait miséricorde à Ses serviteurs ? Y a-t-il un autre Dieu qui accomplit cela de concert avec Allah ? Qu’Allah soit sanctifié et élevé au-dessus de ce qu’ils Lui associent comme créatures.
O ang nagpapatnubay sa inyo sa mga kadiliman ng katihan at mga kadiliman ng karagatan sa pamamagitan ng inilapat Niya para sa inyo na mga palatandaan at mga bituin, at ang nagpapadala ng mga hangin bilang mga tagapagbalita ng nakagagalak hinggil sa lapit ng pagbaba ng ulan na naaawa Siya sa pamamagitan nito sa mga lingkod Niya, ay isang sinasamba bang gumagawa niyon kasama kay Allāh? Nagpawalang-kaugnayan si Allāh at nagpakabanal palayo sa anumang itinatambal nila kabilang sa mga nilikha Niya.
Atau siapakah yang memberi kalian petunjuk dalam kegelapan di daratan dan kegelapan di lautan dengan tanda-tanda dan bintang-bintang yang dipasang untuk kalian dan siapa yang mengirimkan angin sebagai kabar gembira menjelang turunnya hujan yang dengannya Allah memberi rahmat kepada hamba-hamba-Nya? Adakah sesembahan yang berhak disembah bersama Allah yang menjalankan dan menakdirkan itu semua? ِAllah Mahasuci dan Mahabersih dari para makhluk yang mereka persekutukan dengan-Nya.
Ai đã hướng dẫn các ngươi qua những lớp tăm tối trên đất liền, ở ngoài biển khơi qua việc sắp cho các những ngôi sao để chỉ đường, làm cột mốc cho các ngươi; và ai đã gởi những luồng gió loan báo tin vui báo trước về trận mưa sắp đến, Ngài dùng nó để thương xót đám nô lệ của Ngài. Phải chăng có một thần linh cùng chia sẽ quyền năng với Allah? Allah trong sạch, Ngài vô can với mọi điều chúng qui cho Ngài.
I upitaj ih: “Je li bolje biti poklonik lažnih božanstava ili obožavati Allaha, Koji vas upućuje dok putujete kroz kopnene i morske tmine pa izgubite orijentaciju, i Koji vjetrove kao radovjesnike skore kiše šalje te pomoću nje oživljuje obamrle predjele i tako ljudima ukaže Svoju milost? Može li iko, osim Allaha, to učiniti, pa da mu se klanja i da ga se smatra Allahu ravnim? Ne može niko učiniti ono što Allah čini! Slavljen je, hvaljen i uzvišen Allah u odnosu na one koje Mu pridružuju!”
63- (Onlar mı hayırlıdır) yoksa kara ve denizin karanlıklarında size yol gösteren ve rahmetinin önünde müjde olarak rüzgarları gönderen mi? Allah ile birlikte bir ilâh mı var? Allah onların ortak koştuklarından/koşmalarından çok yücedir.
63. Yani denizin ve karanın karanlıklarında herhangi bir yol göstericinin bulunmadığı, gözle görülecek bir alâmet ve işaretin görülmediği, kurtuluşa açılan bir yolun bulunmadığı bir hale düştüğünüzde size O’nun hidâyeti, yol bulmayı kolaylaştırması dışında sizi doğru yola iletecek kim vardır? Kendileri vasıtasıyla doğru yolu bulabildiğiniz sebepleri sizin için kim var etmiştir? “Ve rahmetinin önünde müjde olarak rüzgarları gönderen mi?” Yağmurdan önce rüzgarları gönderip onlar vasıtasıyla bulutları kaldıran, sonra bunları birbirine kaynaştıran, sonra bulutları üst üste yığan, sonra bunlara yağmur aşılatan, sonra da yağmur yağdıran bulutları gönderip daha yağmurun yağmasından önce kulların sevinmelerini sağlayan mı hayırlıdır yoksa onların putları mı? “Allah ile birlikte” bütün bunları yapan “bir ilâh mı var?” Yoksa bütün bunları yalnızca O mu yapıyor? O halde neden O’na başka şeyleri ortak koşmakta ve O’ndan başkasına ibadet etmektesiniz? “Allah onların ortak koştuklarından/koşmalarından çok yücedir.” Onların ortak koşmalarından, başkalarını O’na eşit tutmalarından münezzehtir, pek büyüktür, üstündür.
أَمَّن يَهْدِيكُمْ فِى ظُلُمَـتِ الْبَرِّ وَالْبَحْرِ
(Is not He Who guides you in the darkness of the land and the sea,) meaning, by means of what He has created of heavenly and earthly signposts. This is like the Ayah,
وَعَلامَـتٍ وَبِالنَّجْمِ هُمْ يَهْتَدُونَ
(And landmarks and by the stars, they guide themselves.) (16:16)
وَهُوَ الَّذِى جَعَلَ لَكُمُ النُّجُومَ لِتَهْتَدُواْ بِهَا فِى ظُلُمَـتِ الْبَرِّ وَالْبَحْرِ
(It is He Who has set the stars for you, so that you may guide your course with their help through the darkness of the land and the sea...) (6:97)
وَمَن يُرْسِلُ الرِّيَاحَ بُشْرًاَ بَيْنَ يَدَىْ رَحْمَتِهِ
(and Who sends the winds as heralds of glad tidings, going before His mercy) meaning, ahead of the clouds which bring rain, by means of which Allah shows His mercy to His servants who are suffering drought and despair.
أَءِلَـهٌ مَّعَ اللَّهِ تَعَالَى اللَّهُ عَمَّا يُشْرِكُونَ
(Is there any god with Allah Exalted be Allah above all that they associate as partners!)
"Atau siapakah yang memimpin kamu dalam kegelapan di daratan dan lautan, dan siapa (pula)kah yang mendatangkan angin sebagai kabar gembira sebelum (kedatangan) rahmatNya? Apakah di samping Allah ada tuhan (yang lain)? Mahatinggi Allah terha-dap apa yang mereka persekutukan (denganNya)." (An-Naml: 63).
(63) Maksudnya, siapa yang memberi kalian bimbingan pada saat kalian berada dalam kegelapan malam dan kegelapan lautan di mana tidak ada pemberi petunjuk sama sekali dan tidak pula ada tanda-tanda yang dapat dilihat, dan tidak ada jalan me-nuju keselamatan kecuali (jalan) bimbinganNya kepada kalian dan tindakanNya memudahkan jalan, serta menjadikan segala fasilitas (sebab-sebab) yang dengannya kalian bisa mendapatkan arah pe-tunjuk. ﴾ وَمَن يُرۡسِلُ ٱلرِّيَٰحَ بُشۡرَۢا بَيۡنَ يَدَيۡ رَحۡمَتِهِۦٓۗ ﴿ "Dan siapa pulakah yang menda-tangkan angin sebagai kabar gembira sebelum (kedatangan) rahmatNya?" Maksudnya, (siapa yang mendatangkan angin) sebelum kedatangan hujan. Dia mendatangkannya lalu menggerakkan awan, kemudian menyatukannya, kemudian menggabungkannya, kemudian me-ngawinkannya, kemudian mencurahkannya (dalam bentuk hujan), hingga manusia merasa gembira karenanya sebelum hujan itu turun. ﴾ أَءِلَٰهٞ مَّعَ ٱللَّهِۚ ﴿ "Apakah di samping Allah ada sembahan (yang lain)," yang mampu melakukan itu semua?! Atau hanya Dia semata yang melakukannya?! Lalu kenapa kalian mempersekutukan sesuatu de-nganNya dan kalian menyembah selain Dia? ﴾ تَعَٰلَى ٱللَّهُ عَمَّا يُشۡرِكُونَ ﴿ "Mahatinggi Allah terhadap apa yang mereka persekutukan (dengan-Nya)." Mahatinggi Allah, Mahasuci lagi Mahaqudus dari perbuatan syirik kalian dan dari penyetaraan kalian terhadapNya dengan yang lain.
(Onlar mı hayırlı) Yoksa rahimlerde aşama aşama yaradılışı başlatan, sonra da ona öldürdükten sonra tekrar hayat veren, sizleri kendi katından gökyüzünden yağmur yağdırarak ve yeryüzünden orada bitirdiği bitkilerle sizi rızıklandıran (Allah) mı hayırlıdır? Yoksa Allah’la beraber başka bir mabut mu yapıyor bunları? -Ey Peygamber!- O müşriklere de ki: “Üzerinde olduğunuz şirke dair iddia ettiğiniz şeyde hak üzere olduğunuz konusunda doğru söylüyorsanız kanıtlarınızı getirin."
"Atau siapakah yang menciptakan (manusia dari permulaan-nya), kemudian mengulanginya (lagi), dan siapa (pula) yang mem-berikan rizki kepadamu dari langit dan bumi. Apakah di samping Allah ada tuhan (yang lain)? Katakanlah, 'Unjukkanlah bukti kebenaranmu jika kamu orang-orang yang benar'." (An-Naml: 64).
(64) Maksudnya, siapakah yang memulai penciptaan dan menjadikan makhluk-makhluk ini, dan memulai penciptaannya kemudian mengulangi penciptaan pada Hari Kiamat dan kebang-kitan? ﴾ وَمَن يَرۡزُقُكُم مِّنَ ٱلسَّمَآءِ وَٱلۡأَرۡضِۗ ﴿ "Dan siapa (pula) yang memberikan rizki kepadamu dari langit dan bumi," berupa hujan dan tumbuh-tumbuh-an?! ﴾ أَءِلَٰهٞ مَّعَ ٱللَّهِۚ ﴿ "Apakah di samping Allah ada sembahan (yang lain)?" Yang melakukannya dan kuasa atasnya. ﴾ قُلۡ هَاتُواْ بُرۡهَٰنَكُمۡ ﴿ "Katakanlah, 'Unjukkanlah bukti kebenaranmu'." Maksudnya, argumen dan dalil kalian yang membuktikan kebenaran apa yang kalian katakan. ﴾ إِن كُنتُمۡ صَٰدِقِينَ ﴿ "Jika kamu orang-orang yang benar." Kalau tidak, maka dengan asumsi bahwa kalian mengatakan, "Sesungguhnya patung-patung memiliki persekutuan denganNya dalam hal itu," maka hal itu hanya klaim semata yang kalian bisa membenarkannya dengan bukti. Kalau tidak, maka ketahuilah bahwa kalian telah berbuat kepalsuan, kalian tidak mempunyai argumen. Maka kembalilah kepada dalil-dalil yang pasti dan argumen-argumen yang meya-kinkan yang membuktikan bahwa Allah semata yang melakukan semua itu, dan hanya Dia semata yang berhak mendapat curahan segala bentuk ibadah dan pengabdian kepadaNya.
¿No es mejor Él, que comienza la creación en el útero, etapa tras etapa, Quien da la vida luego de la muerte, y Quien provee desde el cielo con agua de lluvia con la que da vida a la tierra para que la vegetación crezca en ella? ¿Acaso hay un ídolo junto a Al-lah que hace que todo eso suceda y lo decreta? Mensajero, diles a estos idólatras: “Traigan sus pruebas de la idolatría en la que están, si son sinceros en su afirmación de que están en la verdad”.
Atau siapakah yang memulai penciptaan di dalam rahim, fase demi fase, kemudian menghidupkannya setelah sebelumnya mematikannya dan siapakah yang memberi kalian rezeki dari langit dengan hujan yang diturunkan dari arah langit dan memberi kalian rezeki dari bumi dengan tumbuh-tumbuhan yang ditumbuhkan padanya? Adakah sesembahan yang berhak di sembah bersama Allah yang menjalankan dan menakdirkan itu semua?! Katakanlah -wahai Rasul- kepada orang-orang musyrik itu, “Tunjukkan hujah-hujah kalian atas kesyirikan yang kalian perbuat jika kalian adalah orang-orang yang benar dalam klaim kalian bahwa kalian berada dalam kebenaran.”
Is He not best who begins the creation in the wombs, stage after stage, then He will restore it after He gives it death, and who provides you from the sky with water that descends from its direction, and who provides you from the earth with plants He makes grow therein? Is there a true god alongside Allah who makes all that happen and decrees it? Say - O Messenger, to these idolaters: “Bring your proofs for the idolatry you are on, if you are true in your claim that you are on the truth”.
N’est-Il pas Celui qui commence la création du fœtus dans l’utérus et la poursuit étape par étape, puis fait vivre ce fœtus après qu’il ait été un corps inerte ? N’est-Il pas Celui qui vous pourvoit lorsqu’il fait descendre la pluie du Ciel sur vous et lorsqu’Il fait pousser pour vous les plantes de sous terre ? Y a-t-il un autre Dieu qui accomplit cela de concert avec Allah ? Ô Messager, dis à ces polythéistes: Apportez les arguments qui plaident en faveur de votre polythéisme si vous êtes véridiques lorsque vous prétendez être dans le vrai.
64- (Onlar mı hayırlıdır) yoksa varlıkları ilkin yaratan sonra da onları (ölümden sonra) diriltecek olan, gökten ve yerden de size rızık veren mi? Allah ile birlikte başka bir ilâh mı var? De ki:“Eğer doğru söylüyorsanız haydi delilinizi getirin.”
64. İlkin yaratmayı başlatan, bütün yaratıkları yoktan var eden ve bunları ta baştan beri yaratan, sonra da öldükten sonra diriliş gününde tekrar var edecek olan kimdir? Gökten ve yerden yağmur ve bitkilerle sizi kim rızıklandırmaktadır? O halde “Allah ile birlikte” bunları yapan ve bunlara güç yetirebilen “başka bir ilâh mı var? De ki: Eğer doğru söylüyorsanız haydi” söylediklerinize dair “delilinizi” belgenizi “getirin.” Eğer sizler, putların bu hususların birisinde dahi olsun O’na ortak olduklarını söylemekte iseniz bu, herhangi bir delile dayalı olmayan bir iddiadan ibarettir. O nedenle delil getirip bunun doğruluğunu ispatlayın. Aksi takdirde bu konuda delilinizin olmadığını ve batıl bir iddiada bulunan kimseler olduğunuzu bilin. Tek başına bütün tasarruflarda bulunan ve bütün ibadet çeşitlerinin yalnızca kendisine yapılmasını hak edenin, Yüce Allah olduğuna dair kat’i delillere ve doğru olan belgelere dönerek onların gösterdiği gerçeği kabul edin.
Najzad, upitaj one koji ne vjeruju: “Ko u etapama stvara zametak u maternici, čineći da se razvija kroz stadijume, a zatim, nakon što stvorenja poumiru i prah postanu, ponovo im da život? Ko vas opskrbljuje s neba dajući da kiša pada pa pomoću nje iz zemlje bilje i plodovi izrastaju? Postoji li kakav drugi bog koji može učiniti ono što Allah čini?!” Nakon ovog pitanja reci višebošcima: “Ako istinu govorite, dajte dokaze za svoju ništavnu tvrdnju da Uzvišeni Allah ima saučesnike u pogledu vlasti, stvaranja, određivanja, obožavanja! Eto, vi tvrdite da ste na istini, pa podastrite kakve dokaze.”
Commentary
قُل لَّا يَعْلَمُ مَن فِي السَّمَاوَاتِ وَالْأَرْضِ الْغَيْبَ إِلَّا اللَّـهُ
Say, "No one in the heavens and the earth has the knowledge of Unseen except Allah." - 27:65
The Holy Prophet ﷺ was instructed to tell people that all the creatures that live in the heavens, like angels, and all the creatures that live in this world, like humans and jinns, none of them have any knowledge of the unseen (ghayb) except Allah. In the above-referred verse it has been stated very clearly that it is an exclusive attribute of Allah Ta` ala, and no one else, not even an angel or a prophet, could share this attribute. This subject has been dealt with in detail under verse No. 59 of Surah al-'am on page No.360 in the 3rd volume. In addition to that, I have written a separate treatise on the subject under the title (کشف الریب عن علم الغیب) which has been published in my book Ahkam-ul Qur'an in arabic. Those who are interested in this subject can refer to that.
O Colui che diede inizio alla creazione a partire dall'utero, stadio dopo stadio, e che poi lo fa rivivere, dopo averlo fatto morire; oppure Colui che vi concede sostentamento dal cielo con la pioggia che da esso scende, e che vi sostiene tramite la terra, con le piante che da essa sorgono. Vi è forse una divinità che ha compiuto ciò assieme ad Allāh?! Di', o Messaggero, a questi idolatri: "Portate le prove dell'idolatria che sostenete, se siete sinceri nelle vostre affermazioni di essere sulla Retta Via".
O ang nagsisimula ng paglikha sa mga sinapupunan sa isang baitang matapos ng isang baitang, pagkatapos nagbibigay-buhay rito matapos ng pagbibigay-kamatayan dito, at ang nagtutustos sa inyo mula sa langit sa pamamagitan ng ulang pinabababa mula sa dako niyon at nagtutustos sa inyo mula sa lupa sa pamamagitan ng mga halamang pinatutubo rito ay isang sinasamba bang gumagawa niyon kasama kay Allāh?" Sabihin mo, O Sugo, sa mga tagapagtambal na ito: "Magbigay kayo ng mga patunay ninyo sa taglay ninyo na shirk kung kayo ay mga tapat sa anumang pinagsasabi ninyo na kayo ay nasa katotohanan."
The needs of man are fulfilled as a result of the perfect co-ordination between all the factors in the Universe. We must ask who, other than Almighty God, can assemble all the favourable factors on such a large scale? Similarly, the displacement of a nation or race and another nation taking its place, the sailing of a ship, and in the modern age the flying of an aeroplane in darkness as well as in daylight by taking advantage of technological advances, the rising of water vapour from the sea and its subsequent descent in the shape of rain. The creation of things out of nothing and their resurrection, the provision of all kinds for man on a large scale—all these result solely from the instrumentality of Almighty God. This is true of all of the world’s events. Here, to cause a single event to take place, it is necessary to activate innumerable factors, and this can be done only by that Being who has control of the whole universe. In this context, how foolish it is to make anybody other than God the centre of adoration and worship!
Ai bắt đầu sự tạo hóa trong dạ con từ giai đoạn này đến giai đoạn khác, sau đó phục sinh y sống lại sau khi khiến y chết; và ai đã cung dưỡng cho các người từ trên trời với những cơn mưa cũng như cung dưỡng cho các ngươi từ mặt đất khi cho mọc ra thảo mộc! Phải chăng có một thần linh cùng chia sẽ quyền năng với Allah? Hãy nói đi - hỡi Thiên Sứ - với nhóm người đa thần: Hãy đưa các bằng chứng của các người ra xem nếu các người nói thật về sự đa thần cũng như những gì các người tuyên bố rằng các người đang ở trên Chân Lý.
إِنَّ بَطْشَ رَبِّكَ لَشَدِيدٌ - إِنَّهُ هُوَ يُبْدِىءُ وَيُعِيدُ
(Verily, the punishment of your Lord is severe and painful. Verily, He it is Who begins and repeats.) (85:12-13)
وَهُوَ الَّذِى يَبْدَأُ الْخَلْقَ ثُمَّ يُعِيدُهُ وَهُوَ أَهْوَنُ عَلَيْهِ
(And He it is Who originates the creation, then He will repeat it; and this is easier for Him.) (30:27)
وَمَن يَرْزُقُكُم مِّنَ السَّمَآءِ والاٌّرْضِ
(and Who provides for you from heaven and earth) with the rain He sends down from the sky causing the blessings of the earth to grow, as He says elsewhere:
وَالسَّمَآءِ ذَاتِ الرَّجْعِ - وَالاّرْضِ ذَاتِ الصَّدْعِ
(By the sky which gives rain, again and again. And the earth which splits.) (86:11-12)
يَعْلَمُ مَا يَلْجُ فِى الاٌّرْضِ وَمَا يَخْرُجُ مِنْهَا وَمَا يَنزِلُ مِنَ السَّمَآءِ وَمَا يَعْرُجُ فِيهَا
(He knows that which goes into the earth and that which comes forth from it, and that which descends from the heaven and that which ascends to it) (34:2). Allah, may He be blessed and exalted, sends down water from the sky as a blessing, and causes it to penetrate the earth, and then come forth as springs. After that, by means of the water He brings forth all kinds of crops, fruits and flowers, in all their different forms and colors.
كُلُواْ وَارْعَوْا أَنْعَـمَكُمْ إِنَّ فِى ذلِكَ لأيَـتٍ لاٌّوْلِى النُّهَى
(Eat and pasture your cattle; verily, in this are signs for men of understanding) (20:54). Allah says:
أَإِلَـهٌ مَّعَ اللَّهِ
(Is there any god with Allah) meaning, who did this Or, according to another interpretation: after this (who could be worth worship)
قُلْ هَاتُواْ بُرْهَـنَكُمْ إِن كُنتُمْ صَـدِقِينَ
(Say: "Bring forth your proofs, if you are truthful.") Produce the evidence of that. But it is known that they have no proof or evidence, as Allah says:
وَمَن يَدْعُ مَعَ اللَّهِ إِلَـهَا ءَاخَرَ لاَ بُرْهَانَ لَهُ بِهِ فَإِنَّمَا حِسَابُهُ عِندَ رَبِّهِ إِنَّهُ لاَ يُفْلِحُ الْكَـفِرُونَ
(And whoever invokes besides Allah, any other god, of whom he has no proof; then his reckoning is only with his Lord. Surely, the disbelievers will not be successful.) (23:117)
"Katakanlah, 'Tidak ada seorang pun di langit dan bumi yang mengetahui perkara yang ghaib, kecuali Allah,' dan mereka tidak mengetahui kapankah mereka akan dibangkitkan. Sebenarnya pe-ngetahuan mereka tentang akhirat tidak sampai (ke sana) malahan mereka ragu-ragu tentang akhirat itu, lebih-lebih lagi mereka buta darinya. Berkatalah orang-orang yang kafir, 'Apakah setelah kita menjadi tanah dan (begitu pula) bapak-bapak kita; apakah sesung-guhnya kita akan dikeluarkan (dari kubur)? Sesungguhnya kami telah diberi ancaman dengan ini dan (juga) bapak-bapak kami da-hulu; ini tidak lain hanyalah dongengan-dongengan orang dahulu kala.' Katakanlah, 'Berjalanlah kamu (di muka) bumi, lalu perhati-kanlah bagaimana akibat orang-orang yang berdosa'." (An-Naml: 65-69).
(65) Allah سبحانه وتعالى mengabarkan bahwasanya hanya Dia Yang Esa yang mengetahui rahasia langit dan bumi, sebagaimana dije-laskan dalam FirmanNya,
﴾ وَعِندَهُۥ مَفَاتِحُ ٱلۡغَيۡبِ لَا يَعۡلَمُهَآ إِلَّا هُوَۚ وَيَعۡلَمُ مَا فِي ٱلۡبَرِّ وَٱلۡبَحۡرِۚ وَمَا تَسۡقُطُ مِن وَرَقَةٍ إِلَّا يَعۡلَمُهَا وَلَا حَبَّةٖ فِي ظُلُمَٰتِ ٱلۡأَرۡضِ وَلَا رَطۡبٖ وَلَا يَابِسٍ إِلَّا فِي كِتَٰبٖ مُّبِينٖ 59 ﴿
"Dan pada sisi Allah-lah kunci-kunci semua yang ghaib; tidak ada yang mengetahuinya kecuali Dia sendiri, dan Dia mengetahui apa yang ada di daratan dan lautan, dan tiada sehelai daun pun yang gugur me-lainkan Dia mengetahuinya (pula), dan tidak jatuh sebutir biji pun dalam kegelapan bumi dan tidak sesuatu yang basah atau yang kering, melainkan tertulis dalam kitab yang nyata (Lauh Mahfuzh)." (Al-An'am:59); dan juga seperti disebutkan dalam FirmanNya yang lain,
﴾ إِنَّ ٱللَّهَ عِندَهُۥ عِلۡمُ ٱلسَّاعَةِ وَيُنَزِّلُ ٱلۡغَيۡثَ وَيَعۡلَمُ مَا فِي ٱلۡأَرۡحَامِۖ وَمَا تَدۡرِي نَفۡسٞ مَّاذَا تَكۡسِبُ غَدٗاۖ وَمَا تَدۡرِي نَفۡسُۢ بِأَيِّ أَرۡضٖ تَمُوتُۚ إِنَّ ٱللَّهَ عَلِيمٌ خَبِيرُۢ 34 ﴿
"Sesungguhnya Allah, hanya pada sisiNya sajalah pengetahuan tentang Hari Kiamat; dan Dia-lah Yang menurunkan hujan, dan menge-tahui apa yang ada dalam rahim. Dan tiada seorang pun yang dapat me-ngetahui (dengan pasti) apa yang akan diusahakannya besok. Dan tiada seorang pun yang dapat mengetahui di bumi mana dia akan mati. Sesung-guhnya Allah Maha Mengetahui lagi Maha Mengenal." (Luqman: 34).
Hal-hal yang ghaib seperti ini dan yang serupa dengannya, hanya Allah سبحانه وتعالى yang mengetahuinya. Ia tidak diketahui oleh se-orang malaikat yang paling dekat (kepada Allah) dan tidak pula oleh seorang nabi yang diutus. Jika hanya Dia semata yang menge-tahui hal-hal seperti itu, dan pengetahuanNya meliputi seluruh apa yang tersembunyi, tidak nampak dan samar, maka ibadah hanya berhak dipersembahkan kepadaNya semata.
Kemudian Allah سبحانه وتعالى menginformasikan tentang betapa rapuh-nya pengetahuan orang-orang yang mendustakan tentang akhirat, seraya beralih dari sesuatu menuju kepada sesuatu lain yang lebih (dalam) daripadanya, seraya berfirman, ﴾ وَمَا يَشۡعُرُونَ ﴿ "Dan mereka tidak menyadari," maksudnya, mereka tidak mengetahui, ﴾ أَيَّانَ يُبۡعَثُونَ ﴿ "kapan mereka akan dibangkitkan." Maksudnya, kapan kebangkitan, dan kehidupan kembali dari kubur. Maka dari itu mereka tidak siap.
(66) ﴾ بَلِ ٱدَّٰرَكَ عِلۡمُهُمۡ فِي ٱلۡأٓخِرَةِۚ ﴿ "Sebenarnya pengetahuan mereka tentang akhirat tidak sampai (ke sana)." Maksudnya, sebenarnya pengetahuan mereka sangat lemah dan sangat kurang, dan belum menjadi keyakinan, tidak pula menjadi pengetahuan yang sampai ke dalam hati. Ini adalah tingkatan pengetahuan yang paling dang-kal dan paling rendah, lemah dan rapuh. Bahkan mereka tidak mempunyai ilmu walaupun sedikit. Dan s e s u n g g u h n y a ﴾ هُمۡ فِي شَكّٖ مِّنۡهَاۖ ﴿ "malahan mereka ragu-ragu tentangnya" maksudnya, (ragu-ragu) tentang akhirat itu, dan dengan adanya keraguan itu ilmu (penge-tahuan) menjadi sirna, sebab ilmu (pengetahuan) itu dengan semua tingkatannya tidak bisa bersatu dengan keraguan, ﴾ بَلۡ هُم مِّنۡهَا ﴿ "lebih-lebih lagi mereka darinya" maksudnya, dari akhirat, ﴾ عَمُونَ ﴿ "buta." Mata hati mereka telah buta darinya, dan di dalam hati mereka tidak ada keyakinan kepada kejadiannya, atau kemungkinan akan terjadi; bahkan mereka mengingkarinya dan menganggapnya tidak mungkin.
(67) Maka dari itu Allah berfirman,﴾ وَقَالَ ٱلَّذِينَ كَفَرُوٓاْ أَءِذَا كُنَّا تُرَٰبٗا وَءَابَآؤُنَآ أَئِنَّا لَمُخۡرَجُونَ ﴿ "Berkatalah orang-orang yang kafir, 'Apakah setelah kita menjadi tanah dan (begitu pula) bapak-bapak kita; apakah sesungguh-nya kita akan dikeluarkan?" Maksudnya, ini sangat tidak mungkin. Mereka menganalogikan kekuasaan Dzat Yang Mahasempurna kekuasaanNya dengan kekuasaan mereka yang sangat lemah.
(68) ﴾ لَقَدۡ وُعِدۡنَا هَٰذَا ﴿ "Sesungguhnya kami telah diberi ancaman dengan ini," maksudnya, dengan kebangkitan, ﴾ نَحۡنُ وَءَابَآؤُنَا مِن قَبۡلُ ﴿ "kami dan juga bapak-bapak kami dahulu," namun ia pun tidak kunjung mendatangi kami, dan kami pun tidak pernah melihatnya sedikit pun darinya. ﴾ إِنۡ هَٰذَآ إِلَّآ أَسَٰطِيرُ ٱلۡأَوَّلِينَ ﴿ "Ini tidak lain hanyalah dongengan-dongengan orang dahulu kala." Maksudnya, cerita dan dongeng-do-ngeng mereka yang digunakan untuk melewatkan waktu, padahal ia sama sekali tidak memiliki landasan (bukti) dan tidak pula mem-punyai kebenaran tentangnya.
Allah beralih di dalam memberitakan tentang keadaan orang-orang yang mendustakan kepada pemberitaan bahwa mereka tidak mengetahui kapan waktu akhirat itu, kemudian pemberitaan ten-tang kelemahan ilmu pengetahuan mereka tentangnya. Kemudian pemberitaan bahwa pengetahuan mereka itu adalah keraguan, kemudian pemberitaan tentang kebutaan mereka, kemudian pem-beritaan tentang keingkaran mereka dan anggapan mereka bahwa akhirat itu sangat tidak mungkin akan terjadi. Maksudnya, dan disebabkan keadaan dan kondisi seperti itu maka hilanglah rasa takut kepada akhirat dari dalam hati mereka. Maka dari itu mereka berani melakukan maksiat terhadap Allah, dan sangat mudah bagi mereka untuk mendustakan kebenaran dan meyakini yang batil (palsu), dan mereka menghalalkan segala keinginan (syahwat) de-ngan mengorbankan segala bentuk ibadah. Maka dari itu mereka rugi dunia dan akhirat.
(69) Kemudian Allah mengingatkan mereka akan kebenar-an apa saja yang diinformasikan oleh para rasul, seraya berfirman, ﴾ قُلۡ سِيرُواْ فِي ٱلۡأَرۡضِ فَٱنظُرُواْ كَيۡفَ كَانَ عَٰقِبَةُ ٱلۡمُجۡرِمِينَ ﴿ "Katakanlah, 'Berjalanlah kamu (di muka) bumi, lalu perhatikanlah bagaimana akibat orang-orang yang berdosa'." Oleh karena itu, kalian tidak akan menemukan seorang yang berdosa yang terus dalam perbuatan dosanya melainkan ke-sudahannya adalah seburuk-buruk kesudahan, dan Allah سبحانه وتعالى telah menimpakan terhadapnya sebagian dari keburukan dan siksaan yang laik dengan keadaannya.
Hãy nói đi - hỡi Thiên Sứ -: Không một ai biết rõ điều vô hình từ dân cư trên trời như các Thiên Thần đến dân cư của trái đất như loài người, chỉ riêng Allah duy nhất mới biết rõ, và không một ai trong tất cả dân cư trên trời và dân cư dưới đất biết rõ khi nào họ sẽ được phục sinh trở lại cho việc xét xử và thưởng phạt ngoại trừ Allah.
Katakanlah -wahai Rasul-, “Tidak ada yang mengetahui hal yang gaib, baik dari kalangan malaikat yang ada di langit maupun manusia yang ada di bumi, akan tetapi hanya Allah semata yang mengetahuinya. Semua yang ada di langit dan yang ada di bumi tidak mengetahui kapan mereka akan dibangkitkan untuk menerima pembalasan, kecuali Allah.
Božiji Poslaniče, reci bezbožnicima: “Osim Sveznajućeg Allaha, Jednog Jedinog, na nebesima, niko ne poznaje gajb, ni meleki na nebu ni ljudi na Zemlji. To samo Uzvišeni Allah zna. Njemu je znano sve što postoji na nebesima i na Zemlji, i samo On zna kad će biti Sudnji dan, u kojem će stvorenja proživjeti da dobiju ono što su zaslužili.”
65- De ki:“Göklerde ve yerde olan hiç kimse gaybı bilemez, onu ancak Allah bilir. Onlar ne zaman diriltileceklerini de bilmezler.”
66- Doğrusu onların âhiret hakkındaki bilgileri zayıftır. Dahası onlar âhiretten yana şüphe içindedirler. Hatta onlar ona karşı kördürler.
67- Kâfirler dediler ki:“Biz ve babalarımız toprak olduktan sonra mı, evet biz (bu haldeyken) mi (diriltilip kabirden) çıkartılacağız?!”
68- “Andolsun ki bu tehdit, hem bize hem de daha önce atalarımıza yapılmıştı (Ama biz böyle bir şey görmedik). Bu, eskilerin efsanlerinden başka bir şey değil!”
69- De ki:“Yeryüzünde gezin de günahkârların akıbetinin nasıl olduğuna bir bakın!”
65. Yüce Allah, göklerin ve yerin gaybını tek başına kendisinin bildiğini haber vermektedir. Nitekim Yüce Allah’ın şu buyrukları da bunu ifade etmektedir:“Gaybın anahtarları O’nun yanındadır. Ondan başkası bunları bilmez. Karada ve denizde ne varsa O bilir. Bir yaprak düşmeyegörsün mutlaka O onu bilir. Yeryüzünün karanlıklarında tek bir tane (bile olsa) onu bilir; yaş ve kuru müstesnâ olmamak üzere hepsi apaçık bir Kitaptadır.”(el-En’am, 6/59); “Kıyametin bilgisi muhakkak Allah’ın nezdindedir. Yağmuru O indirir, rahimlerde olanı O bilir. Hiçbir kimse yarın ne kazanacağını bilemez. Hiçbir nefis de hangi yerde öleceğini bilmez. Muhakkak Allah her şeyi bilendir, her şeyden haberdardır.”(Lokman, 31/34) İşte bu ve diğer tüm gaybi hususların bilgisi Allah’a mahsustur. Bunları ne mukarreb bir melek, ne de mürsel bir nebi bilir. Bunları tek başına O bildiğine, bilgisiyle bütün sırları, bütün gizli saklıları kuşattığına göre ibadet de yalnızca O’na yapılmalıdır.
aha sonra Yüce Allah, âhireti yalanlayanların bilgilerinin ne kadar kıt olduğunu haber vermekte ve bu hususta bir noktadan, daha da açık olan bir başka noktaya geçerek şöyle buyurmaktadır:“Onlar, ne zaman diriltileceklerini de bilmezler.” Yani öldükten sonra dirilişin, kabirlerden kalkışın ne zaman olacağını da bilmezler. Bundan dolayı bu diriliş için gerekli hazırlıkları yapmıyorlar.
66. “Doğrusu onların âhiret hakkındaki bilgileri zayıftır.” Onların âhirete dair bilgileri yakîn/kesin değildir. Kalbe ulaşan bir bilgi de değildir. İlmin en az ve en asgari derecesi ise zayıf ve güçsüz olmasıdır. Ama onların ne güçlü, ne zayıf bir bilgileri dahi yoktur. Zira “onlar âhiretten yana şüphe içindedirler.” Şüphe ise ilmi ortadan kaldırır. Çünkü ilmin hiçbir mertebesi, şüphe ile bir arada bulunmaz. “Hatta onlar ona” âhirete “karşı kördürler.” Basiretleri âhirete karşı körelmiştir. Kalplerinde âhiretin vukuuna dair ne bir bilgi, ne de bir ihtimale yer vardır. Aksine onlar, âhireti inkâr etmiş ve uzak bir ihtimal olarak kabul etmişlerdir. Bundan dolayı Yüce Allah şöyle buyurmaktadır:
67. “Kâfirler dediler ki: Biz ve babalarımız toprak olduktan sonra mı, evet biz (bu haldeyken) mi (diriltilip kabirden) çıkartılacağız?!” Yani bu, imkânsız bir şeydir, çok uzak bir ihtimaldir. Onlar, kudreti kamil olanın kudretini, kendilerinin oldukça zayıf kudretlerine kıyas ederek bu sonuca varmışlardı.
68. “Andolsun ki bu tehdit” yani öldükten sonra diriliş “hem bize hem de daha önce atalarımıza yapılmıştı.” Ancak başımıza böyle bir şey gelmedi ve buna dair bir örnek de görmedik. “Bu, eskilerin efsanelerinden başka bir şey değil!” Bunlar, kendileriyle oyalanılan, vakit geçirilen, aslı-astarı olmayan, doğru olma ihtimali de bulunmayan geçmişlere ait haberler ve hikayelerdir.
u buyruklarla Allah, yalanlayanların hallerine dair verdiği haberlerde önce onların, âhiretin ne zaman gerçekleşeceğini bilemediklerini, daha sonra onların âhiret hakkındaki bilgilerinin zayıf olduğunu, daha sonra bu bilgilerinin şüpheden ibaret olduğunu, daha sonra ise onların bu hususta kör ve basiretsiz olduklarını, en sonda da onların âhireti büsbütün inkâr ederek bunun gerçekleşmesinin çok uzak bir ihtimal olduğunu ileri sürdüklerini haber vermektedir. Yani bu sebeplerden ötürü kalplerinden âhiret korkusu çıkıp gitmiştir. Bundan dolayı da Allah’a isyanı gerektiren işleri yapmaya kalkışmışlar, kolaylıkla hakkı yalanlamış, batılı tasdik etmişlerdir. Arzu ve isteklerini yerine getirmeyi ibadetleri ifa etmeye tercih etmişler, bunun sonucunda da dünya ve âhiretlerini kaybetmişlerdir.
69. Daha sonra Yüce Allah, Peygamberlerin verdikleri haberlerin doğruluğuna dikkatleri çekerek şöyle buyurmaktadır:“De ki: Yeryüzünde gezin de günahkârların akıbetinin nasıl olduğuna bir bakın!” Siz, isyanlarını sürdürdüğü halde âkıbeti pek feci olmayan tek bir günahkâr kavim bulamayacaksınız. Zira Allah onları hallerine uygun bir şekilde felaketlere ve cezalara çarptırmıştır.
Mensajero, di: El conocimiento de lo oculto no es conocido por los ángeles en los cielos ni por la gente en la Tierra. Solo Al-lah es Quien lo conoce. Nadie en los cielos ni en la Tierra, a excepción de Al-lah, sabe cuándo será el día de la resurrección.
O Messenger, say: The Ghaib is not known by the angels in the heavens or the people on earth. However Allah alone is the one who knows it. And nobody in the heavens or the earth knows when they will be raised for recompense besides Allah.
Sabihin mo, O Sugo: "Hindi nalalaman ang Lingid ng sinumang nasa mga langit na mga anghel ni ng sinumang nasa lupa na mga tao, subalit si Allāh lamang ay ang nakaaalam niyon. Hindi nalalaman ng lahat ng mga nasa mga langit at ng mga nasa lupa kung kailan sila bubuhayin para sa pagganti maliban kay Allāh."
-Ey Peygamber!- De ki: "Göklerde olan melekler ve yerde olan insanlardan hiç kimse gaybı bilemez. Sadece Yüce Allah, onu bilir. Ayrıca göklerde ve yerde olanların hiçbirisi karşılıklarını almak üzere Yüce Allah’ın huzurunda ne zaman yeniden diriltileceklerini bilemezler."
Di', o Messaggero: "Né gli angeli in cielo, né gli uomini in terra conoscono l'Ignoto, ma è Allāh solo a conoscerlo; nessuna creatura che vi è nei cieli e in terra sa quando verrà resuscitata per il Rendiconto, ma solo Allāh ne è a conoscenza".
The One Who knows the Unseen is Allah
Allah commands His Messenger to inform all of creation that no one among the dwellers of heaven and earth knows the Unseen, except Allah.
إِلاَّ اللَّهُ
(except Allah) This is an absolute exception, meaning that no one knows this besides Allah, He is alone in that regard, having no partner in that knowledge. This is like the Ayat:
وَعِندَهُ مَفَاتِحُ الْغَيْبِ لاَ يَعْلَمُهَآ إِلاَّ هُوَ
(And with Him are the keys of the Unseen, none knows them but He) (6:59).
إِنَّ اللَّهَ عِندَهُ عِلْمُ السَّاعَةِ وَيُنَزِّلُ الْغَيْثَ
(Verily, Allah, with Him is the knowledge of the Hour, He sends down the rain) (31:34). until the end of the Surah. And there are many Ayat which mention similar things.
وَمَا يَشْعُرُونَ أَيَّانَ يُبْعَثُونَ
(nor can they perceive when they shall be resurrected.) That is, the created beings who dwell in the heavens and on earth do not know when the Hour will occur, as Allah says:
ثَقُلَتْ فِى السَّمَـوَتِ وَالاٌّرْضِ لاَ تَأْتِيكُمْ إِلاَّ بَغْتَةً
(Heavy is its burden through the heavens and the earth. It shall not come upon you except all of a sudden) (7: 187). meaning, it is a grave matter for the dwellers of heaven and earth.
بَلِ ادَرَكَ عِلْمُهُمْ فِى الاٌّخِرَةِ بَلْ هُمْ فِى شَكٍّ مِّنْهَا
(Nay, their knowledge will perceive that in the Hereafter. Nay, they are in doubt about it.) means their knowledge and amazement stops short of knowing its time. Other scholars read this with the meaning "their knowledge is all the same with regard to that," which reflects the meaning of the Hadith in Sahih Muslim which states that the Messenger of Allah ﷺ said to Jibril, when the latter asked him when the Hour would come: s
«مَا الْمَسْؤُولُ عَنْهَا بِأَعْلَمَ مِنَ السَّائِل»
(The one who is being asked about it does not know any more than the one who is asking.) In other words, they were both equal in the fact that their knowledge did not extend that far.
بَلْ هُمْ فِى شَكٍّ مِّنْهَا
(Nay, they are in doubt about it.) This refers to the disbelievers in general as Allah says elsewhere:
وَعُرِضُواْ عَلَى رَبِّكَ صَفَا لَّقَدْ جِئْتُمُونَا كَمَا خَلَقْنَـكُمْ أَوَّلَ مَرَّةٍ بَلْ زَعَمْتُمْ أَلَّن نَّجْعَلَ لَكُمْ مَّوْعِدًا
(And they will be set before your Lord in rows, (and Allah will say:) "Now indeed, you have come to Us as We created you the first time. Nay, but you thought that We had appointed no meeting for you (with Us). ") (18:48) i.e., the disbelievers among you. By the same token, Allah says here:
بَلْ هُمْ فِى شَكٍّ مِّنْهَا
(Nay, they are in doubt about it.) meaning, they doubt that it will come to pass.
بَلْ هُم مِّنْهَا عَمُونَ
(Nay, they are in complete blindness about it.) They are blind and completely ignorant about it.
وَقَالَ الَّذِينَ كَفَرُواْ أَءِذَا كُنَّا تُرَاباً وَءَابَآؤُنَآ أَءِنَّا لَمُخْرَجُونَ - لَقَدْ وُعِدْنَا هَـذَا نَحْنُ وَءَابَآؤُنَا مِن قَبْلُ إِنْ هَـذَآ إِلاَّ أَسَـطِيرُ الاٌّوَّلِينَ
Ô Messager, dis: Personne parmi les anges du Ciel et les habitants de la Terre ne connaît l’Invisible. Seul Allah le connaît. De même, aucun de ceux qui peuplent le Ciel et la Terre ne savent quand ils seront ressuscités afin d’être rétribués et Seul Allah le sait.
بَلِ ادَّارَكَ عِلْمُهُمْ فِي الْآخِرَةِ ۚ بَلْ هُمْ فِي شَكٍّ مِّنْهَا ۖ بَلْ هُم مِّنْهَا عَمُونَ ﴿66﴾
Rather, their knowledge failed in the matter of Hereafter. Rather, they are in doubt about it. Rather, they are blind to it. 27:66.
There are different recitations for the word اِدّٰرَکَ (iddaraka) and their meanings are also different. Those who are interested should refer to different commentaries for the details. It is enough to understand here that some commentators have taken it to mean "completion" and have explained the verse thus: "Their knowledge and understanding will be completed in the Hereafter", because then the truth about every thing shall be laid bare. But knowledge of truth at that time will be of no avail, because they had been contradicting the Hereafter in the world. But some other commentators have taken the word in the meaning of 'having failed' and 'hating been lost'. The sense in this case would be that their knowledge about the Hereafter was lost, and they could not understand what it was.
Oppure la loro conoscenza ha raggiunto l'Aldilà, così da esserne certi? No, piuttosto sono dubbiosi e confusi riguardo l'Aldilà, anzi i loro animi sono ciechi dinanzi ad esso.
Atau apakah pengetahuan mereka tentang akhirat menguat sehingga membuat mereka meyakini kebenarannya? Sekali-kali tidak, karena mereka masih terus berada dalam keraguan dan kebimbangan terhadap kehidupan akhirat, bahkan mata hati mereka telah buta terhadap akhirat.
But rather their knowledge in the afterlife will become complete, due to their seeing it with their own eyes after the Messengers used to inform them of it when it was unseen, but they used to deny it because they had not seen it. And they were in doubt and confusion regarding the afterlife in their worldly life, for their eyes and hearts had become blind towards it.
Leurs connaissances de l’au-delà sont-elles devenues telles qu’ils sont certains de ce qu’il adviendra d’eux dans l’autre monde ? Ils sont plutôt emplis de doutes à ce sujet au point d’être semblables à des aveugles.
Hay chúng nắm được tin tức Ngày Tận Thế, sao không tự xác định nó đi? Không, chúng nghi ngờ và lưỡng lự về Đời Sau, đúng hơn là chúng thực sự mù tịt về nó.
O nagkasunud-sunod kaya ang kaalaman nila kaugnay sa Kabilang-buhay saka nakatiyak sila roon? Hindi. Bagkus sila ay nasa isang pagdududa at isang pagkalito hinggil sa Kabilang-buhay. Bagkus nabulag na ang mga paningin nila mula roon.
Su conocimiento en la otra vida se completará, debido a que lo verán con sus propios ojos. Pero cuando los mensajeros solían informarles cuando era algo de lo oculto, solían negarlo. Estaban en duda y confusión con respecto a la vida del Más Allá, porque sus ojos y corazones estaban ciegos.
Imaju li oni dovoljno znanja o Ahiretu, pa su u njega uvjereni? Ne, oni sumnjaju u Ahiret i slijepa su im srca.
Yoksa onların ahiret hakkındaki bilgileri art arda geldi de, böylece onun hakkında kesin bir inanç sahibi mi oldular? Bilakis onlar, ahirete dair şüphe ve hayretler içindedirler. Bilakis onların ahirete dair gözleri körleşmiştir.
Those who disbelieved said denyingly: “When we die and become dust, is it possible we will be raised alive?
Và những người không tin tưởng đã phủ nhận, nói: Khi chúng tôi chết và trở thành cát bụi, lúc đó chúng tôi thực sự sẽ được dựng sống trở lại ư?
Ceux qui mécroient disent sur un ton dubitatif: Est-il possible que nous soyons ressuscités après que nous soyons morts et devenus poussière ?
Orang-orang yang kafir berkata dengan penuh pengingkaran, “Apakah bila kami telah mati dan telah menjadi debu, mungkinkah kami dibangkitkan kembali dalam keadaan hidup?
Kâfirler inkâr ederek şöyle dediler: “Ölüp, toprak olduktan sonra canlı olarak tekrar dirilmemiz hiç mümkün mü?''
Scepticism about the Resurrection and Its Refutation
Allah tells us about the idolators who deny the Resurrection, considering it extremely unlikely that bodies will be re-created after they have become bones and dust. Then He says:
لَقَدْ وُعِدْنَا هَـذَا نَحْنُ وَءَابَآؤُنَا مِن قَبْلُ
(Indeed we were promised this -- we and our forefathers before,) meaning, `we and our forefathers have been hearing this for a long time, but in reality, we have never seen it happen.'
إِنْ هَـذَآ إِلاَّ أَسَـطِيرُ الاٌّوَّلِينَ
(verily, these are nothing but tales of ancients.) the promises that bodies will be restored are
إِلاَّ أَسَـطِيرُ الاٌّوَّلِينَ
(nothing but tales of ancients.) meaning that they were taken by the people who came before us from books which were handed down from one to the other, but they have no basis in reality. Responding to their thoughts of disbelief and their belief that there would be no Resurrection, Allah said,
قُلْ
(Say) `O Muhammad, to these people,'
سِيرُواْ فِى الاٌّرْضِ فَاْنظُرُواْ كَيْفَ كَانَ عَـقِبَةُ الْمُجْرِمِينَ
(Travel in the land and see how has been the end of the criminals. ) meaning, those who denied the Messengers and their message of the Resurrection and other matters. See how the punishment and vengeance of Allah struck them and how Allah saved from among them the noble Messengers and the believers who followed them. This will be an indication of the truth of the Message brought by the Messengers. Then, to comfort the Prophet , Allah says:
وَلاَ تَحْزَنْ عَلَيْهِمْ
(And grieve you not over them,) meaning, `but do not feel sorry for them or kill yourself with regret for them,'
وَلاَ تَكُن فِى ضَيْقٍ مِّمَّا يَمْكُرُونَ
(nor be straitened because of what they plot.) means, `because they plot against you and reject what you have brought, for Allah will help and support you, and cause your religion to prevail over those who oppose you and stubbornly resist you in the east and in the west.'
Nagsabi ang mga tumangging sumampalataya habang mga nagmamasama: "Kapag namatay ba kami at kami ay naging alabok, maaari ba na pabangunin kami bilang mga buhay?
I rinnegatori dissero, rifiutando: "Quando moriremo e saremo polvere, è forse possibile che saremo fatti tornare in vita?
Los que no creyeron dijeron: “Cuando muramos y nos convirtamos en polvo, ¿es posible que seamos resucitados?
Nevjernici poriču, te govore: “Zar kad zemlja postanemo bit ćemo izvedeni iz kaburova i proživljeni!?”
Sungguh kami pernah diancam dengan hal ini dan bapak-bapak kami pun pernah diancam sebelumnya bahwa kami semua akan dibangkitkan dalam keadaan hidup, akan tetapi kami tidak melihat kenyataan dari ancaman tersebut. Bahkan, ancaman yang diancamkan kepada kami semua itu hanya sekadar kedustaan orang-orang terdahulu yang mereka tuliskan di dalam kitab-kitab mereka.
Thực ra chúng tôi lẫn tổ tiên của mình cũng đã được hứa rằng tất cả đều được dựng sống lại, nhưng chúng tôi nào thấy sự kiện đó thành hiện thực. Do đó lời hứa này mà tất cả chúng tôi đã được hứa chỉ là chuyện cổ tích của người xưa mà họ đã viết vào trong kinh sách của họ.
Talaga ngang pinangakuan Kami mismo at pinangakuan ang mga magulang namin bago pa man kami ay bubuhayin sa kalahatan ngunit hindi kami nakakita ng isang pagsasakatuparan para sa pangakong iyon. Walang iba ang pangakong ito na ipinangako sa amin sa kalahatan kundi ang mga kasinungalingan ng mga sinauna na nagtala ng mga ito sa mga aklat nila."
We were promised and our fathers were promised before that we will all be raised, but we have not seen that promise come true. This promise we were all made is nothing but lies of the former people who recorded them in their books”.
Nos prometieron, y a nuestros padres se les había prometido antes, que todos seremos resucitados, pero no hemos visto que esa promesa se haga realidad. Esta promesa que nos hicieron a todos no son más que mentiras y fábulas mencionadas en los libros de los ancestros”.
Queste promesse ci sono già state fatte, e così sono state fatte ai nostri antenati, in precedenza, che verremo tutti resuscitati; non abbiamo constatato la veridicità di quella promessa. Cos'è questa promessa che è stata fatta a noi tutti se non una menzogna che gli antichi hanno scritto nei loro libri?
Muhakkak hepimizin yeniden dirileceği, bize ve daha önce yaşamış atalarımıza vadedilmişti. Biz bu vaadin gerçek olduğunu düşünmüyoruz. Hepimize vadedilen bu vaat, eskilerin kitaplarında yazdıkları yalanlarından başka bir şey değildir.
I govore: “Nama i našim precima se odavno prijeti proživljenjem, a niko još nije oživljen poslije smrti. To su samo prazne priče predaka i izmišljotine naroda prijašnjih koje su u knjigama svojim zabilježili.”
On nous a déjà promis d’être tous ressuscités et on a également promis cela à nos ancêtres auparavant. Seulement, nous n’avons pas vu cette promesse se réaliser. Ce ne sont donc que des mensonges consignés par les anciens dans leurs livres.
-Ey Peygamber!- Öldükten sonra yeniden dirilişi inkâr edenlere de ki: “Yeryüzünün her tarafına gidin ve yeniden dirilişi yalanlayan mücrimlerin sonlarının nasıl olduğuna dikkatlice bir bakın. Bunu yalanlamaları sebebiyle onları helak ettik.''
Ô Messager, dis à ces gens qui rejettent la réalité de la Ressuscitation: Parcourez n’importe quelle contrée sur Terre et méditez la fin des criminels qui rejetaient la réalité de la Ressuscitation: Nous les avons anéantis pour leur rejet.
Obrati se, Poslaniče islama, onima što poriču oživljenje: “Širom svijeta zaputite se pa gledajte, izvlačeći pouku i razmišljajući, staništa onih koji su zločinci bili jer su riječi Božije poricali – kako ih je Allah uništio zbog poricanja!”
Dì, o Messaggero, a coloro che negano la Resurrezione: "Vagate in qualsiasi parte della terra e riflettete su quale fu la fine dei criminali che rinnegavano la Resurrezione: li distruggemmo tutti a causa della loro rinnegazione".
Katakanlah -Wahai Rasul- kepada orang-orang yang ingkar terhadap hari kebangkitan itu, “Berjalankah kalian ke berbagai arah di bumi dan perhatikanlah bagaimana kondisi akhir dari para pendosa yang ingkar dengan hari kebangkitan.” Kami telah binasakan mereka karena pengingkaran mereka terhadapnya.
The addressees of the prophets were not absolute and total deniers of the life Hereafter, but they denied that particular concept of the Hereafter, which was presented by the prophets. People were under the impression that the issue of the Hereafter was meant not for them but for others to ponder over. The prophets told them that the Hereafter was as serious a problem for them as it was for others. Yet they clung to the belief that their attachment to some saints or holy persons would redeem them in the Hereafter. The prophets told them, however, that in the Hereafter only God’s grace and not attachment to any saint or holy person would be of any avail. That is why they were mentally confused about the Hereafter. Hot-headed individuals would, of course, articulate their denial of the Hereafter. However, the common people’s position was that they did not deny the Hereafter altogether. But, since acceptance of the concept of the Hereafter resulted in the curtailment of their various liberties, their selfish side was not prepared to accept it. So, in reply, they used to talk as if they doubted it. Due to this mentality, they never gave serious consideration to the arguments in favour of the Hereafter. They remained blind and deaf to them. The fact is that the powers required to decide the fate of nations or races are vested solely in the All-Knowing God. In the present world, He enforces His decisions partially, but in the Hereafter, He will enforce His decisions fully in respect of all nations.
Ngươi hãy nói - hỡi Thiên Sứ - với những kẻ phủ nhận việc phục sinh: Các ngươi hãy đi chu du bất cứ nơi nào trên trái đất rồi nhìn và suy ngẫm xem kết cuộc của những kẻ tội lỗi và phủ nhận việc phục sinh, họ đã bị TA tiêu diệt bởi sự phủ nhận của họ như thế nào?
Sabihin mo, O Sugo, sa mga tagapagkailang ito sa pagbubuhay: "Humayo kayo sa alinmang dako ng lupa saka magnilay-nilay kayo kung papaano naging ang wakas ng mga salaring tagapagpasinungaling sa pagkabuhay sapagkat nagpahamak nga Kami sa kanila dahil sa pagpapasinungaling nila rito."
Mensajero, di a estos negadores de la resurrección: “Viajen en cualquier dirección por la tierra, luego reflexionen sobre cuál fue el resultado de los malvados que negaron la resurrección; los destruí debido a que lo negaron”.
O Messenger! Say to these deniers of the resurrection: “Travel in any direction on earth, then ponder over what was the outcome of the evildoers who denied the resurrection; I destroyed them due to their denying it”.
No te entristezcas debido a que los idólatras se alejan de tu llamada, ni angusties ni te preocupes debido a sus intrigas.
Do not grieve due to the idolaters turning away from your call nor should your bosom become tight or should you worry due to their scheming against you, for Allah is with you and He will help you against them.
I nemoj se žalostiti zbog toga što te nevjernici utjeruju u laž, i nemoj dozvoliti da zbog njihovih urota osjetiš tjeskobu u prsima! Tebi će Svemogući Allah pružiti pomoć protiv njih.
Và Ngươi chớ buồn phiền vì nguyên nhân bị những kẻ thờ đa thần khước từ lời kêu gọi của Ngươi và cũng đừng khổ tâm về những điều chúng lập mưu, bởi Allah sẽ giúp Ngươi chiến thắng chúng.
"Dan janganlah kamu berduka cita terhadap mereka, dan janganlah (dadamu) merasa sempit terhadap apa yang mereka tipudayakan. Dan mereka (orang-orang kafir) berkata, 'Bilakah datangnya azab itu, jika memang kamu orang-orang yang benar.' Katakanlah, 'Mungkin telah hampir datang kepadamu sebagian dari (azab) yang kamu minta (supaya) disegerakan itu'." (An-Naml: 70-72).
(70) Maksudnya, janganlah kamu bersedih, wahai Muham-mad, terhadap orang-orang yang mendustakan itu dan ketidakber-imanan mereka; karena sesungguhnya kamu, kalau saja mengetahui keburukan yang ada pada mereka dan bahwa mereka sebenarnya tidak layak untuk kebaikan, tentu kamu tidak akan berduka dan bersedih, dadamu tidak akan merasa sempit dan jiwamu tidak akan merasa gelisah dengan tipu daya mereka, karena sesungguhnya tipu daya mereka akan kembali menimpa mereka sendiri,
﴾ وَيَمۡكُرُونَ وَيَمۡكُرُ ٱللَّهُۖ وَٱللَّهُ خَيۡرُ ٱلۡمَٰكِرِينَ 30 ﴿
"Orang-orang kafir itu membuat tipu daya, dan Allah membalas tipu daya mereka itu. Dan Allah sebaik-baik pembalas tipu daya." (Ali Imran: 54).
(71) Dan orang-orang yang mendustakan itu berkata tentang kebangkitan dan kebenaran yang dibawa oleh Rasulullah, a seraya meminta agar azab segera menimpa, ﴾ مَتَىٰ هَٰذَا ٱلۡوَعۡدُ إِن كُنتُمۡ صَٰدِقِينَ ﴿ "Bilakah datangnya azab itu, jika memang kamu orang-orang yang benar." Ini merupakan kepicikan pikiran dan kebodohan mereka; sebab se-sungguhnya terjadinya azab dan waktunya telah ditangguhkan oleh Allah pada waktu yang telah ditetapkan dan telah ditetapkan berdasarkan ketetapanNya. Sehingga tidak menunjukkan ketidak-segeraanNya mewujudkan permintaan mereka. Sekalipun demi-kian Allah سبحانه وتعالى berfirman dengan nada mengingatkan mereka akan terjadinya apa yang mereka minta untuk disegerakan.
(72) ﴾ قُلۡ عَسَىٰٓ أَن يَكُونَ رَدِفَ لَكُم ﴿ "Katakanlah, 'Mungkin telah hampir datang kepadamu'." Maksudnya, sudah dekat dari kalian, atau sudah hampir menimpa kalian, ﴾ بَعۡضُ ٱلَّذِي تَسۡتَعۡجِلُونَ ﴿ "sebagian dari (azab) yang kamu minta (supaya) disegerakan itu," yaitu berupa azab (siksaan).
70- Onlar için üzülme ve kurmakta oldukları tuzaklardan dolayı da endişe etme!
71- Diyorlar ki:“Eğer doğru söylüyorsanız bu (azap) tehdidi ne zaman?”
72- De ki:“(Ne biliyorsunuz) belki de o acele ettiğiniz (azabın) bir kısmı, hemen ardınızdadır.”
70. Yani şu yalanlayanların haline ve onların iman etmeyişlerine kederlenme, ey Muhammed! Çünkü sen onların kötü olduklarını, hayra elverişli olmadıklarını bilseydin, üzülmezdin. Diğer taraftan kurdukları hile ve tuzaklar dolayısıyla tedirgin de olma, kalbine bir darlık da gelmesin. Çünkü onların kurdukları tuzaklar, sonunda başlarına geçecektir:“Onlar bu tuzağı kurarlarken, Allah da bunun karşılığında kendilerine tuzak kuruyordu. Allah tuzak kuranlara karşılık verenlerin en hayırlısıdır.”(el-Enfâl, 8/30)
71. Öldükten sonra dirilişi ve Yüce Rasûlün getirdiği hakkı yalanlayan kimseler, azabın çabucak gelmesini isteyerek:“Eğer doğru söylüyorsanız bu (azap) tehdidi ne zaman” gerçekleşecek? derler. Oysa bu, kıt akıllılıklarından ve cahilliklerinden ötürüdür. Çünkü bu azabın gerçekleşmesi ve zamanı, Yüce Allah tarafından tayin edilmiş ve onun kaderi ile takdir edilmiştir. O’nun bu azabı çabuk getirmemesi, onların bu sözlerle gözettikleri maksadın kısmen dahi doğruluğuna delil teşkil etmez. Bununla birlikte Yüce Allah onların çabucak gelmesini istedikleri bu azaptan onları sakındırmak üzere şöyle buyurmaktadır:
72. “De ki: “(Ne biliyorsunuz) belki de o acele ettiğiniz (azabın) bir kısmı, hemen ardınızdadır.” Size çok yakındır ve başınıza gelmesi iyice yakınlaşmıştır.
Huwag kang malungkot dahilan sa pag-ayaw ng mga tagapagtambal sa paanyaya mo at huwag manikip ang dibdib mo dahil sa pakana nila sapagkat si Allāh ay Tagapag-adya mo laban sa kanila.
Müşriklerin senin davetinden yüz çevirmelerine üzülme! Kurdukları tuzaklarından ötürü de için daralmasın! Yüce Allah, onlara karşı sana yardım edecektir.
Ne t’attriste pas du refus des polythéistes de répondre favorablement à ta prédication et ne te tourmente pas pour leur complot car Allah te secourra contre eux.
Non rattristarti per l'avversità degli idolatri al tuo invito, e non affliggerti per le loro trame: Allāh è tuo sostenitore contro di loro.
Janganlah kamu bersedih karena berpalingnya orang-orang musyrik dari dakwahmu dan janganlah hatimu merasa sempit lantaran adanya tipu daya mereka karena Allah selalu akan menolongmu dalam menghadapi mereka.
Những kẻ vô đức tin phủ nhận việc phục sinh thuộc dân chúng của Ngươi nói rằng: Khi nào chúng tôi sẽ đối diện với điều mà chúng tôi đã được hứa về sự trừng phạt qua lời nói của Ngươi và những người có đức tin, nếu các ngươi nói thật?
Les mécréants de ton peuple qui rejettent la Ressuscitation disent: Quand donc s’abattra sur nous le châtiment que toi et les croyants nous promettez, si vous êtes véridiques dans ce que vous prétendez ?
Orang-orang kafir yang mengingkari kebangkitan dari kaummu berkata, “Kapan datangnya siksa yang telah engkau dan orang-orang beriman ancamkan kepada kami, jika kalian memang benar dalam apa yang kalian klaim itu?”
Kavminden yeniden dirilişi inkâr eden kâfirler, aceleci davranarak şöyle diyorlar: “Eğer bu konuda vaadinizde/tehditinizde doğru söylüyorsanız, sen ve Müminlerin bize vadettiği azap ne zaman gerçekleşecek?''
E i miscredenti del tuo popolo che rinnegano la Resurrezione dicono: "Quando si realizzerà la punizione che tu e i credenti ci avete promesso, se siete sinceri in ciò che affermate?"
The disbelievers amongst your people who deny the resurrection say: “When will the punishment you and the believers promise us occur, if you are true in what you claim of that?”
Los incrédulos de tu pueblo que niegan la resurrección dicen: “¿Cuándo ocurrirá el castigo que tú y los creyentes nos prometen que ocurrirá, si es que dices la verdad?”
Krivovjerni pitaju: “Kad će nas već jednom zadesiti kazna kojom nam prijetiš, Muhammede?! Ako je istina to što govoriš, trebalo bi da smo već kažnjeni.”
Nagsasabi ang mga tagatangging sumampalataya na mga nagkakaila sa pagbubuhay kabilang sa mga kalipi mo: "Kailan magkakatotoo ang ipinangangako mo mismo sa amin at ng mga mananampalataya na pagdurusa, kung kayo ay mga tapat sa anumang pinagsasabi ninyo mula roon?"
وَيَقُولُونَ مَتَى هَـذَا الْوَعْدُ إِن كُنتُمْ صَـدِقِينَ
(And they say: "When (will) this promise (be fulfilled), if you are truthful") Allah said, responding to them:
قُلْ
(Say) `O Muhammad,'
عَسَى أَن يَكُونَ رَدِفَ لَكُم بَعْضُ الَّذِى تَسْتَعْجِلُونَ
(Perhaps that which you wish to hasten on, may be close behind you.) Ibn `Abbas said, "That which you wish to hasten on has come close to you, or some of it has come close." This was also the view of Mujahid, Ad-Dahhak, `Ata Al-Khurasani, Qatadah and As-Suddi. This is also what is meant in the Ayat:
وَيَقُولُونَ مَتَى هُوَ قُلْ عَسَى أَن يَكُونَ قَرِيبًا
(And they say: "When will that be" Say: "Perhaps it is near!") (17:51)
يَسْتَعْجِلُونَكَ بِالْعَذَابِ وَإِنَّ جَهَنَّمَ لَمُحِيطَةٌ بِالْكَـفِرِينَ
(They ask you to hasten on the torment. And verily, Hell, of a surety, will encompass the disbelievers) (29:54).
عَسَى أَن يَكُونَ رَدِفَ لَكُم
(may be close behind you.) means, it is being hastened for you. This was reported from Mujahid. Then Allah says:
وَإِنَّ رَبَّكَ لَذُو فَضْلٍ عَلَى النَّاسِ
(Verily, your Lord is full of grace for mankind,) meaning, He abundantly bestows His blessings on them even though they wrong themselves, yet despite that they do not give thanks for those blessings, except for a few of them.
وَإِنَّ رَبَّكَ لَيَعْلَمُ مَا تُكِنُّ صُدُورُهُمْ وَمَا يُعْلِنُونَ
(And verily, your Lord knows what their breasts conceal and what they reveal.) means, He knows what is hidden in their hearts just as He knows what is easily visible.
سَوَآءٌ مِّنْكُمْ مَّنْ أَسَرَّ الْقَوْلَ وَمَنْ جَهَرَ بِهِ
(It is the same (to Him) whether any of you conceals his speech or declares it openly) (13:10),
يَعْلَمُ السِّرَّ وَأَخْفَى
(He knows the secret and that which is yet more hidden) (20: 7),
أَلا حِينَ يَسْتَغْشُونَ ثِيَابَهُمْ يَعْلَمُ مَا يُسِرُّونَ وَمَا يُعْلِنُونَ
(Surely, even when they cover themselves with their garments, He knows what they conceal and what they reveal) (11:5). Then Allah tells us that He is the Knower of the unseen in the heavens and on earth, and that He is the Knower of the unseen and the seen, i.e., that which is unseen by His servants and that which they can see. And Allah says:
وَمَا مِنْ غَآئِبَةٍ
(and there is nothing hidden) Ibn `Abbas said, "This means, there is nothing
فِى السَّمَآءِ وَالاٌّرْضِ إِلاَّ فِى كِتَـبٍ مُّبِينٍ
(in the heaven and the earth but it is in a Clear Book.) This is like the Ayah,
أَلَمْ تَعْلَمْ أَنَّ اللَّهَ يَعْلَمُ مَا فِى السَّمَآءِ وَالاٌّرْضِ إِنَّ ذلِكَ فِى كِتَـبٍ إِنَّ ذلِكَ عَلَى اللَّهِ يَسِيرٌ
(Know you not that Allah knows all that is in the heaven and on the earth Verily, it is (all) in the Book. Verily, that is easy for Allah.) (22:70)
Katakanlah kepada mereka -wahai Rasul-, "Mungkin telah dekat kepada kalian sebagian dari siksa yang kalian minta supaya disegerakan itu.”
-Ey Peygamber!- Onlara de ki: “Belki de acele ettiğiniz azabın bir bölümü size çok yaklaşmıştır.''
Dì loro, o Messaggero: "Potrebbe essere più vicina della punizione che affrettate".
Sabihin mo sa kanila, O Sugo: "Marahil maging nalapit para sa inyo ang ilan sa minamadali ninyo na pagdurusa."
Ngươi hãy nói với chúng - hỡi Thiên Sứ -: Sự trừng phạt mà một số các ngươi mong muốn cho mau đến có lẽ đang ở sát sau lưng của các người đó.
Reci, Poslaniče: “Možda vam već stiže kazna koju požurujete, a vi to ne slutite!”
O Messenger, say to them: “Perhaps some of the punishment you are hastily seeking has already come near”.
Ô Messager, dis-leur: Il se peut qu’une part du châtiment que vous cherchez à hâter s’abatte sur vous sous peu.
Mensajero, diles: “Tal vez algunos de los castigos que están buscando apresuradamente ya se han acercado”.
-Ey Peygamber!- Şüphesiz Rabbin, onlardan küfür ve günah üzere olanlara, hemen ceza göndermemektedir. Zira O, insanlara karşı çok lütuf sahibidir. Fakat insanların çoğu verdiği nimetlere karşılık Allah Teâlâ’ya şükretmezler.
Gospodar tvoj, Poslaniče islama, dobar je prema ljudima: daje im vremena i ne kažnjava ih odmah zbog nevjerstva i poroka, ali većina ljudi nije dragom Allahu zahvalna na blagodatima.
And your Lord, O Messenger, is graceful towards the people, as He is leaving punishing them quickly despite the disbelief and sins they are upon. However, most people do not thank Allah for the favours He gives them.
Tunay na ang Panginoon mo, O Sugo, ay talagang may kabutihang-loob sa mga tao yayamang nag-isang-tabi Siya ng pagmamadali sa kanila sa kaparusahan sa kabila ng taglay nila na kawalang-pananampalataya at mga pagsuway, subalit ang karamihan sa mga tao ay hindi nagpapasalamat kay Allāh sa ibiniyaya Niya sa kanila.
Sesungguhnya Tuhanmu -wahai Rasul- benar-benar mempunyai karunia yang besar kepada manusia dengan tidak menghiraukan permintaan mereka untuk disegerakan siksa atas mereka meski mereka berada dalam kekafiran dan kemaksiatan, akan tetapi sebagian besar manusia tidak bersyukur atas kenikmatan yang telah Allah berikan kepada mereka.
Và quả thật Thượng Đế của Ngươi - hỡi Thiên Sứ - đã đặc ân đối với loài người khi Ngài đã không vội vã trừng phạt họ với những gì họ phủ nhận cũng như những tội lỗi mà họ đã phạm, nhưng hầu hết bọn họ không biết ơn đến Ngài về những ân huệ mà Ngài đã ban cho họ.
Ô Messager, ton Seigneur comble les gens de Sa grâce lorsqu’Il ne s’empresse pas de les châtier malgré leur mécréance et leur désobéissance. Or la plupart d’entre eux ne Lui sont pas reconnaissants pour les bienfaits dont Il les comble.
73- Şüphesiz Rabbin insanlara karşı lütuf sahibidir. Fakat onların çoğu şükretmezler.
74- Şüphesiz Rabbin, hem göğüslerinin gizlediklerini hem de açığa vurduklarını elbette bilir.
75- Gökte ve yerde gizli olan her bir şey, mutlaka apaçık bir Kitaptadır.
73. Yüce Allah, cömertliğinin genişliğine, lütuflarının çokluğuna kullarının dikkatini çekmekte ve bunlara karşı şükretmeye onları teşvik etmektedir. Bununla birlikte insanların çoğu şükretmekten yüz çevirmiş ve nimetlerle meşgul olup o nimetleri kendilerine ihsan edeni unutmuşlardır.
74. “Şüphesiz Rabbin, hem göğüslerinin gizlediklerini” içinde sakladıklarını “hem de açığa vurduklarını elbette bilir.” O bakımdan gizlilikleri de açığa vurulanları da bilenden sakınsınlar ve O’nun gözetimi altında olduklarını bilsinler.
75. “Gökte ve yerde gizli olan her bir şey” hem ulvi hem süfli âlemin gizli-saklı her bir şeyi “mutlaka apaçık bir Kitaptadır.” Bu Kitap, olmuş ve Kıyametin kopacağı ana kadar olacak her şeyi ihtiva etmektedir. Gizli ya da açık meydana gelen her bir şey mutlaka Levh-i Mahfuzda yazılana uygun olarak meydana gelir.
Mensajero, tu Señor es generoso con la gente, ya que pospone el castigo a pesar de la incredulidad y los pecados que están cometiendo. Sin embargo, la mayoría de la gente no Le agradece a Al-lah por los favores que les concede.
"Dan sesungguhnya Rabbmu benar-benar mempunyai karunia yang besar (yang diberikanNya) kepada manusia, tetapi kebanyak-an mereka tidak mensyukuri(nya). Dan sesungguhnya Rabbmu, benar-benar mengetahui apa yang disembunyikan hati mereka dan apa yang mereka nyatakan. Tiada sesuatu pun yang ghaib di langit dan bumi, melainkan (terdapat) dalam kitab yang nyata (Lauhul Mahfuzh)." (An-Naml: 73-75).
(73) Allah mengingatkan hamba-hambaNya kepada ke-luasan kemurahan dan berlimpahnya karuniaNya, dan Allah meng-anjurkan mereka untuk berterima-kasih (bersyukur). Sekalipun begitu, kebanyakan manusia telah berpaling dari bersyukur dan mereka asyik (sibuk) dengan berbagai kenikmatan, lupa terhadap pemberi nikmat tersebut.
(74) ﴾ وَإِنَّ رَبَّكَ لَيَعۡلَمُ مَا تُكِنُّ ﴿ "Dan sesungguhnya Rabbmu, benar-benar mengetahui apa yang disembunyikan," yang diliputi ﴾ صُدُورُهُمۡ وَمَا يُعۡلِنُونَ ﴿ "dada mereka dan apa yang mereka nyatakan," maka hendaklah mereka waspada terhadap Dzat Yang Maha Mengetahui segala yang ter-sembunyi dan segala yang nampak, dan hendaklah mereka selalu mengawasiNya.
(75) ﴾ وَمَا مِنۡ غَآئِبَةٖ فِي ٱلسَّمَآءِ وَٱلۡأَرۡضِ ﴿ "Tiada sesuatu pun yang ghaib di langit dan bumi," maksudnya, yang tersembunyi dan yang rahasia dari rahasia-rahasia alam atas dan alam bawah, ﴾ إِلَّا فِي كِتَٰبٖ مُّبِينٍ ﴿ "me-lainkan (terdapat) dalam kitab yang nyata," maksudnya, semua itu telah dimuat oleh al-Kitab dengan segala apa yang telah terjadi dan yang akan terjadi hingga Hari Kiamat. Jadi, segala kejadian yang terjadi, yang nampak atau yang tersembunyi, melainkan pasti ia sesuai dengan catatan yang termaktub di dalam Lauhul Mahfuzh.
E, in verità, il tuo Dio – o Messaggero – è colmo di grazie nei confronti della gente, non li indirizza con la punizione, nonostante le condizioni di miscredenza e peccato in cui versano, ma la maggior parte della gente non è grata ad Allāh per le grazie di cui gode.
Tunay na ang Panginoon mo ay talagang nakaaalam ng anumang inililihim ng mga puso ng mga lingkod Niya at anumang inilalantad nila: walang nakakukubli sa Kanya na anuman mula roon at gaganti Siya sa kanila roon.
Gospodar tvoj pouzdano zna šta taje grudi, On zna sve što se na javu iznosi i ono što nikom znano nije. On će svakom dati ono što je zaslužio.
Tu Señor sabe lo que esconden los corazones de Sus siervos y lo que manifiestan. Nada de eso está escondido para él.
Şüphesiz Rabbin, kullarının kalplerinde gizlediklerini de açığa vurduklarını da bilir. Bundan hiçbir şey O'na gizli kalmaz.Tüm insanlara bundan dolayı karşılıklarını verecektir.
E, in verità, il tuo Dio è Consapevole di ciò che nascondono i cuori dei Suoi sudditi, e di ciò che mostrano; nulla di ciò Gli è nascosto e li giudicherà per questo.
And your Lord knows what the hearts of His servants hide and what they make apparent. None of that is hidden from Him.
Ton Seigneur sait ce que dissimulent les cœurs de Ses serviteurs et sait ce qu’ils manifestent. Rien ne Lui échappe de tout cela et Il les rétribuera en conséquence.
Và quả thật,Thượng đế của Ngươi luôn biết rất rõ những điều mà bầy tôi của Ngài giấu giếm trong lòng cũng như những điều họ bộc lộ ra ngoài, không một điều nào có thể giấu giếm được Ngài và dựa vào đó Ngài sẽ phán xét và thưởng phạt.
Sesungguhnya Tuhanmu benar-benar mengetahui apa yang disembunyikan oleh hati hamba-hamba-Nya dan apa yang ditampakkannya, tidak ada sedikit pun yang tersembunyi bagi Allah dari hal itu dan Dia akan memberikan balasan kepada mereka atasnya.
And there is nothing hidden from the people in the sky nor anything hidden from them on earth except that it is in a clear book, which is the Preserved Tablet.
Il n’existe pas de chose, dans le Ciel ou sur Terre, inconnue des gens, qui ne soit consignée dans un Livre explicite qui est la Table Préservée.
Tidak ada suatu perkara yang gaib atas manusia, baik berada di langit maupun di bumi kecuali hal itu tentu telah tercatat di dalam kitab yang nyata, yaitu Loh Mahfuz.
Ni na nebesima ni na Zemlji nema nikakve tajne a da nije zapisana u Knjizi, Levhi-mahfuzu, koja se nalazi kod Allaha.
Göklerde ve yeryüzünde insanlara gizli kalan her bir şey, muhakkak Levh-i Mahfuz olarak isimlendirilen o apaçık kitapta bulunmaktadır.
No hay nada escondido en el cielo, ni nada oculto en la Tierra, todo está registrado en un libro claro que es la Tabla Preservada.
Ogni cosa di cui la gente è ignara, nei cieli, o di cui è ignara in terra, è contenuta in un chiaro Libro, ovvero la Matrice del Libroاللّوح المحفوظ.
Walang anumang bagay na nakalingid sa mga tao, na nasa langit, ni nakalingid sa kanila, na nasa lupa, malibang iyon ay nasa isang talaang malinaw, ang Tablerong Pinag-iingatan.
The words ‘do not grieve’ are not meant to prevent the preacher from grieving. It is, in fact, meant to contradict the impression that Truth is helpless. It means that, in spite of unfavourable conditions, the Truth and supporters of the Truth will finally meet with success. When the adversaries of the preacher of Truth contradict him, they think that they are dealing with a human being. They do not understand that this is tantamount to setting themselves up against God Himself and not merely opposing an ordinary mortal. This state of affairs (i.e. the temporary success of the opponents) continues only till the expiry of the period of human trial. As soon this period is over, God will appear and all these opponents will vanish into thin air. There is no foolishness greater than mistaking the temporary respite during the trial period for unconditional and unlimited liberty to indulge in arrogance.
Và không có một điều bí mật nào bị che khuất khỏi mắt người dù ở trên trời hay dưới đất, ngoại trừ được ghi rõ trong quyển sổ, đó là quyển Lawhul Mahfuzh (quyển Kinh Mẹ).
In verità, questo Corano rivelato a Muħammed (pace e benedizioni di Allāh sia su di lui ﷺ) chiarisce ai Figli d'Isrāīl la maggior parte delle questioni su cui discordano e mostra la loro perdizione.
Ce Coran révélé à Muħammad expose aux Israélites la plupart des sujets sur lesquels ils divergent et il dévoile leur déviance.
The Qur'an tells the Story of the Differences among the Children of Israel, and Allah judges between Them
Allah tells us about His Book and the guidance, proof and criterion between right and wrong that it contains. He tells us about the Children of Israel, who were the bearers of the Tawrah and Injil.
أَكْثَرَ الَّذِى هُمْ فِيهِ يَخْتَلِفُونَ
(most of that in which they differ.) such as their different opinions about `Isa. The Jews lied about him while the Christians exaggerated in praise for him, so the Qur'an came with the moderate word of truth and justice: that he was one of the servants of Allah, and one of His noble Prophets and Messengers, may the best of peace and blessings be upon him, as the Qur'an says:
ذلِكَ عِيسَى ابْنُ مَرْيَمَ قَوْلَ الْحَقِّ الَّذِى فِيهِ يَمْتُرُونَ
(Such is `Isa, son of Maryam. (It is) a statement of truth, about which they doubt) (19:34).
وَإِنَّهُ لَهُدًى وَرَحْمَةٌ لِّلْمُؤمِنِينَ
(And truly, it is a guide and a mercy for the believers.) meaning, it is guidance for the hearts of those who believe in it, and a mercy to them. Then Allah says:
إِن رَبَّكَ يَقْضِى بَيْنَهُم
(Verily, your Lord will decide between them) meaning, on the Day of Resurrection,
بِحُكْمِهِ وَهُوَ الْعَزِيزُ
(by His judgement. And He is the All-Mighty,) means, in His vengeance,
الْعَلِيمُ
(the All-Knowing.) Who knows all that His servants do and say.
The Command to put One's Trust in Allah and to convey the Message
فَتَوَكَّلْ عَلَى اللَّهِ
(So, put your trust in Allah;) in all your affairs, and convey the Message of your Lord.
إِنَّكَ عَلَى الْحَقِّ الْمُبِينِ
(surely, you are on manifest truth.) meaning, you are following manifest truth, even though you are opposed by those who oppose you because they are doomed. The Word of your Lord has been justified against them, so that they will not believe even if all the signs are brought to them. Allah says:
إِنَّكَ لاَ تُسْمِعُ الْمَوْتَى
(Verily, you cannot make the dead to hear) meaning, you cannot cause them to hear anything that will benefit them. The same applies to those over whose hearts is a veil and in whose ears is deafness of disbelief. Allah says:
وَلاَ تُسْمِعُ الصُّمَّ الدُّعَآءَ إِذَا وَلَّوْاْ مُدْبِرِينَ
وَمَآ أَنتَ بِهَادِى الْعُمْىِ عَن ضَلَـلَتِهِمْ إِن تُسْمِعُ إِلاَّ مَن يُؤْمِنُ بِـئَايَـتِنَا فَهُم مُّسْلِمُونَ-
(nor can you make the deaf to hear the call, when they flee, turning their backs. Nor can you lead the blind out of their error. You can only make to hear those who believe in Our Ayat, so they submit (became Muslims).) meaning, those who have hearing and insight will respond to you, those whose hearing and sight are of benefit to their hearts and who are humble towards Allah and to the Message that comes to them through the mouths of the Messengers, may peace be upon them.
Sesungguhnya Al-Qur`ān yang diturunkan kepada Muhammad -ṣallallāhu 'alaihi wa sallam- ini menjelaskan kepada Bani Israil sebagian besar dari perkara-perkara yang mereka perselisihkan dan menyingkap kesesatan-kesesatan mereka.
Tunay na itong Qur’ān na ibinaba kay Muḥammad – basbasan siya ni Allāh at batiin ng kapayapaan – ay nagsasalaysay sa mga anak ni Israel ng higit na marami sa anumang nagkakaiba-iba sila hinggil doon at nagbubunyag sa mga pagkakalihis nila.
Muhammed -sallallahu aleyhi ve sellem-'e indirilen bu Kur'an, İsrâiloğulları'nın hakkında ihtilaf ettikleri konuların birçoğunu anlatmakta ve onların yoldan çıktıklarını açığa çıkarmaktadır.
"Sesungguhnya al-Qur`an ini menjelaskan kepada Bani Israil sebagian besar dari (perkara-perkara) yang mereka berselisih ten-tangnya. Dan sesungguhnya al-Qur`an itu benar-benar menjadi petunjuk dan rahmat bagi orang-orang yang beriman." (An-Naml: 76-77)
(76) Ini adalah informasi tentang penjagaan al-Qur`an ter-hadap kitab-kitab suci terdahulu, uraian dan penjelasannya terha-dap apa-apa yang terkandung di dalam kitab-kitab tersebut, karena telah terjadi kesamaran dan perselisihan di kalangan Bani Israil. Lalu al-Qur`an mengisahkan semua itu dengan suatu kisah yang dengannya segala kesulitan dapat tertanggulangi, dan al-Qur`an menjelaskan yang benar dari berbagai permasalahan yang diper-selisihkan.
(77) Kalaulah al-Qur`an memiliki kedudukan agung seperti itu, berupa kejelasan dan mampu menghapus semua perselisihan dan menguraikan semua yang tidak jelas (musykil), maka ia berarti menjadi nikmat (karunia) terbesar dari Allah atas hamba-hambaNya (umat manusia). Akan tetapi tidak semua orang mau menerima kenikmatan dengan mensyukurinya. Maka dari itu Allah menjelas-kan bahwa manfaat al-Qur`an, cahaya dan petunjuknya khusus bagi orang-orang yang beriman saja, seraya berfirman, ﴾ وَإِنَّهُۥ لَهُدٗى ﴿ "Dan sesungguhnya al-Qur`an itu benar-benar menjadi petunjuk," dari kesesatan, kepalsuan dan kerancuan, ﴾ وَرَحۡمَةٞ ﴿ "dan rahmat." Dada mereka menjadi sejuk karenanya, dan segala urusan agama dan dunia mereka menjadi lancar (lurus) dengannya, ﴾ لِّلۡمُؤۡمِنِينَ 77 ﴿ "bagi orang-orang yang beriman" kepadanya, yang membenarkannya dan menerimanya dengan tulus, bersemangat untuk menghayatinya, merenungkan makna-maknanya. Maka merekalah yang menggu-nakan al-Qur`an untuk memperoleh hidayah kepada jalan yang lurus dan rahmat yang mengandung kebahagiaan, kemenangan, dan keberuntungan.
76- Gerçekten bu Kur’ân, İsrailoğullarına hakkında anlaşmazlığa düştükleri şeylerin çoğunu anlatmaktadır.
77- Şüphesiz o, mü’minler için bir hidâyet rehberi ve rahmettir.
76. Bu buyruk, Kur’ân-ı Kerîm’in kendisinden önce indirilmiş kitaplar hakkında hüküm verme konumunda olduğunu, bu kitaplar hususunda İsrailoğulları arasındaki görüş ayrılıklarına ve şüphelere dair geniş açıklamalar getirdiğini haber vermektedir. Kur’ân-ı Kerîm’in anlattıkları sayesinde bu konuda içinden çıkılmaz olan hususlar ortadan kalkmış, hakkında anlaşmazlığa düşülen meselelerle ilgili doğrunun ne olduğu ortaya çıkmış olmaktadır. Bu kitap, bu kadar üstün ve bu derece açık olduğuna, her türlü anlaşmazlığı ortadan kaldırıp anlaşılamayan her bir hususu açıkladığına göre o, Allah’ın kulları üzerindeki en büyük nimetidir, demektir. Ancak herkes, bu nimete şükürle karşılık vermemektedir. Ondan dolayı Yüce Allah, bu Kitabın faydasının, nur ve hidâyetinin mü’minlere has olduğunu belirterek şöyle buyurmaktadır:
77. “Şüphesiz o” kendisine inanan, onu tasdik eden, onu kabul ile karşılayan, onun üzerinde iyiden iyiye düşünen ve manaları üzerinde tefekkür eden “mü’minler için” sapıklıktan, azgınlıktan ve şüphelerden uzaklaştırıp doğru yolu gösteren “bir hidâyet rehberi ve” kalplerini şifaya kavuşturan, dini ve dünyevi işlerini doğrultan “rahmettir.” İşte bu kimseler, bu Kitap ile dosdoğru yola ulaşırlar, mutluluğu, kurtuluşu, umduklarına nail olmayı ihtiva eden rahmete kavuşurlar.
Commentary
By describing Allah's omnipotence through different examples in the earlier verses, the reality of the Hereafter and the rational possibility of resurrection of the dead has been established. There is no logical ambiguity in that. Its definite occurrence is confirmed by the sayings of the prophets and the divine books that were revealed to them. Authenticity and establishment of any information is based on the veracity of the courier or the narrator. In this verse it is stated that the informant of this news is the Holy Qur'an whose authenticity and truthfulness is beyond any doubt or contradiction. So much so that in matters in which the scholars of Bani Isra'il had differed strongly and could not resolve them, the Qur'an has given them evaluated verdict to follow for correct judgment. It is but obvious that in matters where there is difference of opinion among the scholars, the only competent authority to overrule is the one who is superior in knowledge and status. Therefore, it is established that Qur'an is an authentic informant. After this the Holy Prophet ﷺ was consoled that he need not be despondent over their antagonism. 'Allah Ta’ ala is to make judgment Himself in his case. He should have faith in Allah, because Allah's help and aid is with the truth. And there is no doubt that he is on the right path'. (Verse 79).
This Qur’ān which was revealed to Muhammad (peace be upon him) relates to the Israelites most of what they differ in, and it exposes their deviances.
Rõ thật, Kinh Qur'an này được ban xuống cho Muhammad để kể lại cho con cháu của Israel (Do Thái) nhiều điều mà họ thường tranh chấp nhau trong đó, và để vạch trần sự lệch lạc của họ.
Este Corán que se le reveló a Mujámmad r relata a los hijos de Israel los asuntos sobre los que discrepaban entre ellos y expone sus desviaciones.
Ovaj Kur’an, koji je Sveznajući Allah objavio Resulullahu, sallallahu alejhi ve sellem, objašnjava sinovima Israilovim većinu onog u čemu se razilaze i otkriva njihove devijacije.
And it is a guidance and mercy for the believers who practice what it has brought.
Và quả thật Qur'an là một sự hướng dẫn cũng như lòng thương sót của Ngài dành cho những người tin tưởng vào những gì trong Nó.
Tunay na ito ay talagang isang kapatnubayan at isang awa para sa mga mananampalatayang nagsasagawa sa anumang nasaad dito.
In verità, esso è guida e misericordia per i credenti che si attengono al suo contenuto.
Tandis qu’il est une guidée et une miséricorde pour les croyants qui mettent en pratique ce qu’il contient.
El Corán es una guía y misericordia para los creyentes que practican sus enseñanzas.
Sesungguhnya Al-Qur`ān itu merupakan petunjuk dan rahmat bagi orang-orang beriman yang menjalankan apa yang ada di dalamnya.
Muhakkak o, içinde gelenlerle amel eden Müminler için bir hidayet ve rahmettir.
Časni je Kur’an, nesumnjivo, uputa, milost i spas od krive staze onima koji slijede njegova načela.
In verità, il tuo Dio – o Messaggero – giudicherà la gente, credenti e miscredenti, nel Giorno della Resurrezione, tramite la Sua Legge e la Sua Giustizia, e sarà misericordioso con il credente, mentre punirà il miscredente; ed Egli è il Potente, Colui che si vendica dei Suoi nemici; nessuno può vincerLo; il Sapiente, Colui che non sarà in dubbio su chi è nel giusto e chi non lo è.
Ô Messager, ton Seigneur jugera le Jour de la Résurrection avec équité entre les gens, qu’ils soient croyants ou mécréants. Il fera ensuite miséricorde au croyant et châtiera le mécréant.
Il est le Puissant à qui personne ne peut tenir tête et le Connaisseur de toute chose, Celui qui distingue toujours les adeptes du vrai des adeptes du faux.
"Sesungguhnya Rabbmu akan menyelesaikan perkara antara mereka dengan keputusanNya, dan Dia Mahaperkasa lagi Maha Mengetahui." (An-Naml: 78).
(78) Maksudnya, sesungguhnya Allah سبحانه وتعالى akan menyelesai-kan perkara di antara orang-orang yang bersengketa dan akan memberikan keputusan hukum di antara orang-orang yang berse-lisih berdasarkan keputusanNya yang adil dan ketentuanNya yang bijaksana. Jadi, semua perkara, sekalipun terjadi ketidakjelasan padanya di dunia di antara orang-orang yang berselisih karena ketidakjelasan dalil, atau karena adanya beberapa tujuan, maka sesungguhnya yang benar yang sesuai dengan realita akan dijelas-kan di saat Allah memberikan keputusanNya. ﴾ وَهُوَ ٱلۡعَزِيزُ ﴿ "Dan Dia Mahaperkasa," Yang menaklukkan seluruh makhluk, sehingga me-reka tunduk kepadaNya, ﴾ ٱلۡعَلِيمُ ﴿ "lagi Maha Mengetahui," seluruh sesuatu, Mengetahui perkataan orang-orang yang berselisih, ber-dasarkan apa perkataan itu keluar, tujuannya apa dan maksudnya apa. Dan Dia akan memberikan balasan pada masing-masing sesuai dengan pengetahuanNya.
Quả thật Thượng Đế của Ngươi - hỡi Thiên Sứ - sẽ phân xử loài người gồm những người có đức tin và người vô đức tin trong Ngày Phán Xét bằng luật công bằng của Ngài, Ngài dành sự yêu thương cho những người có đức tin và trừng phạt những kẻ vô đức tin, bởi Ngài là Đấng Oai Nghiêm chiến thắng mọi kẻ thù của Ngài, là Đấng Am Tường phân biệt rõ mọi điều đúng sai.
Mensajero, tu Señor decidirá entre las personas, los creyentes y los incrédulos, en el Día del Juicio, a través de Su juicio justo. Él tendrá misericordia del creyente y castigará al incrédulo. Él es el Poderoso que tomará retribución de Sus enemigos, sin que nadie se Le pueda oponer. Él conoce y distingue la verdad de la mentira.
Sesungguhnya Tuhanmu -wahai Rasul- akan mengadili di antara manusia -baik yang beriman maupun yang kafir- pada hari Kiamat dengan hukum-Nya yang adil; Dia akan merahmati orang yang beriman dan menyiksa orang yang kafi. Dialah Tuhan Mahaperkasa yang membalas setiap musuh-musuh-Nya dan tidak ada seorang pun yang bisa mengalahkan-Nya dan Dia Maha Mengetahui yang tidak samar bagi-Nya antara yang benar dan yang batil.
Poslaniče, Gospodar tvoj presudit će ljudima, vjernicima i nevjernicima, na Danu sudnjem, i to po pravdi, pa će se smilovati vjernicima, a kaznit će krivovjerne. Allah je Silni, Koji će kazniti Njegove neprijatelje, jedino On ima stvarnu vlast. On je Sveznajući, Kojem su savršeno poznati oni koji su na istini i oni koji su na neistini.
O Messenger, your Lord will decide between the people, believers and disbelievers, on the day of judgment through His just judgment. He will have mercy on the believer and punish the disbeliever, and He is the Mighty who will take retribution from His enemies, with nobody to overpower Him, the Knowing to whom the truthful is not unclear from the liar.
-Ey Peygamber!- Muhakkak Rabbin, kıyamet günü Mümin ve kâfiriyle bütün insanlar arasında adil olan hükmüyle hükmedecektir. Müminlere merhamet, kâfirlere ise azap edecektir. O, düşmanlarından intikam alan izzet sahibidir. O'na kimse galip gelemez. O, hak sahibi ile haksız olan kimsenin kendisine asla gizli/kapalı kalmayacağı el-Alîm'dir/her şeyi hakkıyla bilendir.
Tunay na ang Panginoon mo, O Sugo, ay huhusga sa pagitan ng mga tao: sa mananampalataya sa kanila at sa tagatangging sumampalataya sa kanila sa Araw ng Pagbangon sa pamamagitan ng kahatulan Niyang makatarungan. Kaya maaawa Siya sa mananampalataya at magpaparusa Siya sa tagatangging sumampalataya. Siya ay ang Makapangyarihan na naghihiganti sa mga kaaway Niya, na walang nakikipanaig sa Kanya na isa man, ang Maalam, na hindi nakalilito sa Kanya ang isang nagpapakatotoo sa isang nagpapakabulaan.
78- Şüphesiz Rabbin aralarında hükmünü verecektir. O, Azizdir, her şeyi bilendir.
78. Yani Yüce Allah, birbirleriyle anlaşmazlık içerisinde bulunanlar, ihtilafa düşenler arasında adaletli hükmüyle ve hak sahibine hakkı veren yargısı ile hükmünü verecek, haklıyı haksızdan ayırt edecektir.
ünyada anlaşmazlığa düşenler arasında delilin açıkça görülememesi ve birtakım maksatlar sebebiyle bazı hususlarda tereddüt söz konusu olsa dahi bu hususlara dair vakıaya uygun hakkın ne olduğu, Cenab-ı Allah haklarında hüküm vereceği vakitte açıkça ortaya çıkacaktır.“O, Azizdir” Bütün yaratılmışları emrine boyun eğdiren ve bu sebepten de yaratılmışların kendisine itaat ettiği yüce zattır. “Her şeyi bilendir.” Yani anlaşmazlığa düşenlerin sözlerini, bu anlaşmazlığın sebebini, gaye ve maksadını çok iyi bildiği gibi herkesi de hakkındaki bilgisine göre cezalandıracak, karşılığını verecektir.
Zato se na Allaha osloni, Božiji Poslaniče, Njemu prepusti svoje poslove! Ti, odista, slijediš istinu koja je očita i veličanstvena!
"Sebab itu bertawakallah kepada Allah, sesungguhnya kamu berada di atas kebenaran yang nyata. Sesungguhnya kamu tidak dapat menjadikan orang-orang yang mati dapat mendengar dan (tidak pula) menjadikan orang-orang yang tuli dapat mendengar panggilan, apabila mereka telah berpaling ke belakang. Dan kamu sekali-kali tidak dapat memimpin (memalingkan) orang-orang buta dari kesesatan mereka. Kamu tidak dapat menjadikan (seorang pun) mendengar, kecuali orang-orang yang beriman kepada ayat-ayat Kami, lalu mereka berserah diri." (An-Naml: 79-81).
(79) Maksudnya, bersandarlah kepada Rabbmu dalam men-cari kebaikan dan menolak segala marabahaya, dan dalam menyam-paikan risalah, menegakkan agama dan berjihad melawan musuh. ﴾ إِنَّكَ عَلَى ٱلۡحَقِّ ٱلۡمُبِينِ ﴿ "Sesungguhnya kamu berada di atas kebenaran yang nyata," yaitu yang jelas. Orang yang berada di atas kebenaran yang menyerukan dan membela kebenaran adalah lebih berhak bertawa-kal daripada yang lain. Sebab ia tengah mengupayakan perkara yang pasti, yang dimaklumi kebenarannya, tidak ada keraguan sama sekali padanya. Apalagi ia benar-benar sangat jelas, tidak ada kesamarannya dan tidak ada pula kekaburannya.
(80) Apabila kamu telah melaksanakan apa yang dibeban-kan kepadamu dan kamu telah bertawakal kepada Allah dalam semua itu, maka kesesatan orang yang sesat tidak akan membaha-yakanmu, dan bukan kewajibanmu memberi petunjuk mereka. Maka dari itu Allah berfirman, ﴾ إِنَّكَ لَا تُسۡمِعُ ٱلۡمَوۡتَىٰ وَلَا تُسۡمِعُ ٱلصُّمَّ ٱلدُّعَآءَ ﴿ "Sesung-guhnya kamu tidak dapat menjadikan orang-orang yang mati dapat men-dengar dan (tidak pula) menjadikan orang-orang yang tuli mendengar panggilan." Maksudnya, pada saat kamu mengajak dan memanggil mereka, terutama ﴾ إِذَا وَلَّوۡاْ مُدۡبِرِينَ 80 ﴿ "apabila mereka telah berpaling ke belakang," karena hal itu akan menjadi lebih parah dalam membuat mereka tidak mendengar.
(81) ﴾ وَمَآ أَنتَ بِهَٰدِي ٱلۡعُمۡيِ عَن ضَلَٰلَتِهِمۡۖ ﴿ "Dan kamu sekali-kali tidak dapat memimpin orang-orang buta dari kesesatan mereka," sebagaimana di-firmankanNya di dalam ayat lain:
﴾ إِنَّكَ لَا تَهۡدِي مَنۡ أَحۡبَبۡتَ وَلَٰكِنَّ ٱللَّهَ يَهۡدِي مَن يَشَآءُۚ ﴿
"Sesungguhnya engkau tidak akan dapat memberi petunjuk kepada orang yang kamu cintai, akan tetapi Allah-lah yang dapat memberi pe-tunjuk kepada siapa yang dikehendakiNya." (Al-Qashash: 56).
﴾ إِن تُسۡمِعُ إِلَّا مَن يُؤۡمِنُ بِـَٔايَٰتِنَا فَهُم مُّسۡلِمُونَ ﴿ "Kamu tidak dapat menjadikan (seorang pun) mendengar, kecuali orang-orang yang beriman kepada ayat-ayat Kami, lalu mereka berserah diri." Maksudnya, mereka yang patuh kepadamu, yaitu orang-orang yang beriman kepada ayat-ayat Allah dan tunduk kepadanya dengan perbuatan dan kepasrahan mereka, sebagaimana yang difirmankan Allah سبحانه وتعالى,
﴾ إِنَّمَا يَسۡتَجِيبُ ٱلَّذِينَ يَسۡمَعُونَۘ وَٱلۡمَوۡتَىٰ يَبۡعَثُهُمُ ٱللَّهُ ثُمَّ إِلَيۡهِ يُرۡجَعُونَ 36 ﴿
"Hanya orang-orang yang mendengar sajalah yang mematuhi (se-ruan Allah), sedangkan orang-orang yang mati (hatinya), akan dibang-kitkan oleh Allah, kemudian kepadaNya-lah mereka dikembalikan." (Al-An'am: 36).
Dunque, affidati ad Allāh e dipendi da Lui in tutti i tuoi affari; in verità, sei sulla chiara Retta Via.
Remets t’en à Allah et compte sur Lui pour toutes tes affaires car tu détiens certainement la vérité explicite.
79- O halde sen Allah’a tevekkül et. Çünkü sen apaçık hak üzeresin.
80- Sen, ölülere işittiremezsin. Arkalarını dönüp gittiklerinde sağırlara da daveti işittiremezsin.
81- Sen körleri de sapıklıklarından kurtarıp doğru yola erdiremezsin. Sen ancak âyetlerimize iman edip de teslim/müslüman olanlara (davetini) duyurabilirsin.
79. Yani menfaatlerin elde edilmesi, zararların defedilmesi, risaletin tebliğ edilip dinin dimdik ayakta tutulması ve düşmanlara karşı cihad edilmesi hususlarında Rabbine güvenip dayan.“Çünkü sen apaçık hak üzeresin.” Hak üzere olan kimse ise hakka çağırır. Onun zaferi için çalışır. Böyle bir kimsenin başkalarına göre daha çok Allah’a tevekkül etmesi gerekir. Çünkü o; kararlı, doğruluğu bilinen, hakkında herhangi bir şüphe ve tereddüdün söz konusu olmadığı bir işi gerçekleştirme uğrunda çalışır, didinir.
ynı şekilde onun sahip olduğu hak son derece açıktır. Üstü kapalı bir tarafı yoktur, hakkında şüpheyi gerektirecek bir yanı bulunmamaktadır.
en görevini yerine getirip bu hususta Allah’a gereği gibi tevekkül edecek olursan, sapıtanların sapıklığının sana zararı olmaz. Onları hidâyete iletmek de senin görevin değildir. Bundan dolayı Yüce Allah şöyle buyurmaktadır:
80. Yani onları davet edip de onlara seslendiğinde seini duyuramazsın. Özellikle de “arkalarını dönüp gittiklerinde” Çünkü arkalarını dönüp gittikleri vakit hiç mi hiç işitmezler.
81. “Sen körleri de sapıklıklarından kurtarıp doğru yola erdiremezsin” buyruğu Yüce Allah’ın şu buyruğuna benzemektedir: “Muhakkak ki sen sevdiğini hidâyete erdiremezsin. Fakat Allah dilediğine hidâyet verir.”(el-Kasas, 28/56)“Sen ancak âyetlerimize iman edip de teslim/müslüman olanlara (davetini) duyurabilirsin.” İşte bunlardır sana itaat edecekler. Bunlar, Allah’ın âyetlerine iman edenler, amelleriyle ve teslimiyetleriyle bunlara itaat edenlerdir. Nitekim Yüce Allah şöyle buyurmaktadır:“Ancak dinleyenler kabul ederler. Ölüleri ise Allah diriltecektir, sonra yalnız O’na döndürüleceklerdir.”(el-En’âm, 6/36)
Kaya manalig ka kay Allāh at sumalig ka sa Kanya sa lahat ng mga nauukol sa iyo; tunay na ikaw ay nasa katotohanang maliwanag.
So trust in Allah, and rely on Him in all your affairs. You are on the clear truth.
Oleh sebab itu, bertawakallah kepada Allah dan bersandarlah kepada-Nya di segala urusanmu, sesungguhnya engkau berada dalam kebenaran yang jelas.
Ngươi hãy phó thác cho Allah, hãy dựa dẫm vào Ngài trong tất cả mọi công việc của Ngươi, chắc chắn Ngươi đang ở trên Chân lý rõ ràng.
Öyleyse Allah’a tevekkül et ve bütün işlerinde O'na dayan. Muhakkak sen, apaçık hak üzerine bulunuyorsun.
Confía en Al-lah todos tus asuntos. Tú estás en la verdad evidente.
Ô Messager, tu n’as pas le pouvoir de faire entendre ceux dont les cœurs sont morts à cause de leur mécréance ni de faire entendre ton message à ceux qui ont perdu l’ouïe parce qu’ils se détournent de toi.
Sesungguhnya engkau -wahai Rasul- tidak mampu menjadikan orang-orang mati yang hati mereka telah mati karena kekufurannya kepada Allah bisa mendengar dan engkau juga tidak mampu menjadikan orang yang Allah tulikan pendengarannya dari kebenaran untuk bisa mendengarkan seruanmu kepada mereka, apabila mereka berpaling darimu.
Allahov Poslaniče, ti nisi u stanju učiniti da čuju savjete oni ljudi čija je srca Allah mrtvim učinio, jer su nevjernici, i kojima je oduzeo moć da čuju istinu u koju ih pozivaš, jer okreću leđa od tebe.
-Ey Peygamber!- Şüphesiz sen, Yüce Allah’a iman etmeyip, küfürleri sebebiyle kalpleri ölmüş olan ölülere asla duyuramazsın. Senden yüz çevirip, arkalarını dönen, Yüce Allah'ın hakka karşı kulaklarını sağır ettiği kimselere de davetini duyuramazsınız.
Mensajero, no puedes hacer que aquellos cuyos corazones han muerto por su incredulidad en Al-lah oigan, ni puedes hacer que aquellos que han perdido la audición del corazón escuchen a lo que los estás llamando.
In verità – o Messaggero – non puoi indurre ad ascoltare coloro i cuori loro sono morti a causa della loro miscredenza nei confronti di Allāh, e non puoi far ascoltare coloro che Allāh Li ha resi sordi da non ascoltare la verità al quale tu gli inviti, qualora ti rimangano avversi.
Commentary
It was the demand of love and affection the Holy Prophet ﷺ had for all human beings that he should save them all from the fire of jahannam by making them accept the message of Allah. It used to hurt him a lot if someone did not accept it. He used to feel as if someone's children were proceeding toward the fire by not heeding to the advice of his parents. Therefore, Qur'an has adopted different expressions to console him at many places. One such advice was contained in the sentence وَلَا تَحْزَنْ عَلَيْهِمْ وَلَا تَكُن فِي ضَيْقٍ مِّمَّا يَمْكُرُونَ (And do not grieve for them, and do not be straitened because of what they plan - 27:70) which has appeared in the earlier verse. In the above verse he has been consoled in a slightly different manner, that his job was only to convey the message of truth, which he had done admirably. If someone had not accepted this, it was not his fault or deficiency. So, he need not worry and be despondent. Rather it is their own fault that they have lost their sense of direction. Qur'an has described the loss of their sense of direction by presenting three examples. First, that they were like dead bodies in the matter of acceptance of truth, and thus cannot take any one's advice to their advantage. Second, that they were like the deaf man who does not wish to hear anything, rather they turn their back and go away if someone tries to give them any advice. Third, that they were like the blind that cannot see even if someone tries to show them the path. After providing these three examples it is said:
Tunay na ikaw, O Sugo, ay hindi nakapagpaparinig sa mga patay na namatay ang mga puso nila dahilan sa kawalang-pananampalataya kay Allāh at hindi nakapagpaparinig sa sinumang biningi ni Allāh ang pandinig niya sa pagdinig sa katotohanan na ipinaaanyaya mo sa kanila kapag bumalik sila habang mga umaayaw sa iyo.
Chắc chắn Ngươi, hỡi Thiên Sứ không thể làm cho người mà con tim đã chết vì lý do vô đức tin nơi Allah nghe được, Ngươi cũng không thể làm cho người điếc không thể nghe được chân lý nghe được lời kêu gọi của Ngươi, nhất là khi họ đã ngoảnh mặt quay lưng với Ngươi.
O Messenger, you cannot make the dead whose hearts have died to their disbelief in Allah hear, nor can you make those who have lost their hearing hear what you are calling them towards when they return turning away from you.
Hindi ka isang tagapagpatnubay ng mga nabulag ang mga paningin nila palayo sa katotohanan kaya huwag kang malungkot para sa kanila at huwag kang pumagod sa sarili mo. Hindi ka nakakakaya na magpaintindi sa katotohanan maliban sa mga sumasampalataya sa mga tanda sapagkat sila ay mga nagpapaakay sa mga utos ni Allāh.
And you are not one to guide those whose eyes are blind to the truth, so do not grieve over them and tire yourself. Only those will listen to your call who believe in our verses, because they submit to the orders of Allah.
Ngươi, hỡi Thiên Sứ không phải là người hướng dẫn kẻ mù nhận thức chân lý, thế nên Ngươi chớ đau buồn cho họ và làm mệt mỏi bản thân khi cố gắng cho họ hiểu chân lý, ngoại trừ những ai đã tin tưởng vào các lời Mặc khải của TA, rồi tuân thủ theo mệnh lệnh của Allah.
إِن تُسْمِعُ إِلَّا مَن يُؤْمِنُ بِآيَاتِنَا فَهُم مُّسْلِمُونَ
You can make no one listen (to you) except those who believe in Our verses, then submit themselves (to Allah). 27:81.
It is very clear that in the subject under discussion it is not purported to make the voice reach the listener, but what is intended here is that what is conveyed should be beneficial to the addressee. The Qur'an has defined the audition as non-audition if it is not beneficial from the objective point of view. This point is elaborated at the end of the verse where it is stated that you can cause to hear only those who are willing to believe. Should it mean to make them hear only, then the statement of the Qur'an would have been contrary to facts and observations, because there are many undeniable proofs that divine message was conveyed to the disbelievers, which they not only listened but also answered to reject. It is therefore, quite clear that here causing to hear means the under-standing which is beneficial. Then by calling them as dead bodies, it is further emphasized that you cannot make them realize the truth, because even if the dead, could hear and wish to accept the truth, it would not be to their avail. The dead have passed through the worldly life, where faith and good deeds did matter. After the death, both in Barzakh and the Hereafter, all infidels and disbelievers would wish for faith and righteous deeds, but then it would be too late. This statement of the verse does not bear out that the dead cannot hear. In fact this verse is silent on the subject of hearing by the dead. This subject needs separate study which follows:
Can the dead persons hear?
The issue, whether the dead can hear or not, was one of the subjects on which the exalted companions of the Holy Prophet ﷺ had different points of view. Sayyidna ` Abdullah ibn ` Umar ؓ has declared the hearing of the dead as established, but Sayyidah ` A'ishah ؓ has negated this understanding. Because of this difference of opinion there are two groups among the companions and the tab an (generation next to them). Some believe that the dead do hear, while others deny it. This subject is mentioned in the Qur’ an at three places. One is the same as referred above in Surah An-Naml. The other is in Surah Ar-RUm with almost similar wordings, and in Surah Al-F atir it has appeared with these words وَمَا أَنتَ بِمُسْمِعٍ مَّن فِي الْقُبُورِ, that is, ` You cannot cause those who are inthe graves to hear'. It is worth noting in all the three verses that none of them has declared that the dead cannot hear. The expression used in each one of the three verses is that 'you cannot cause them to hear'. The consistent expression used in all the three verses seems to be a clear indication that the dead may have the ability to hear but we cannot cause them to listen to us.
As against these three verses, another verse relating to martyrs reveals that they are bestowed with a special type of life in their graves. In this special life they also get food and are conveyed good tidings from Allah Ta` ala about their dear ones . The verse reads as:
وَلَا تَحْسَبَنَّ الَّذِينَ قُتِلُوا فِي سَبِيلِ اللَّـهِ أَمْوَاتًا ۚ بَلْ أَحْيَاءٌ عِندَ رَبِّهِمْ يُرْزَقُونَ ﴿169﴾ فَرِحِينَ بِمَا آتَاهُمُ اللَّـهُ مِن فَضْلِهِ وَيَسْتَبْشِرُونَ بِالَّذِينَ لَمْ يَلْحَقُوا بِهِم مِّنْ خَلْفِهِمْ أَلَّا خَوْفٌ عَلَيْهِمْ وَلَا هُمْ يَحْزَنُونَ ﴿170﴾
And never take those killed in the way of Allah as dead. Rather they are alive, with their Lord, well-provided, happy with what Allah has given them of His grace; and they feel pleased with the good news, about those who after them could not join them, that there shall be no fear for them, nor shall they grieve. (3:169-170)
This verse corroborates that even after death some intellect and perception may be left behind in the human spirit. Rather in the case of martyrs there is a hint that such a thing does happen. As for the argument that this position relates only to the martyrs, to whom the verse refers, and not to the ordinary dead, its answer is that at least it tells that after death some intellect and perception and understanding of the world may be left behind in the human spirit. The way Allah Ta` ala has bestowed upon martyrs the honour of maintaining the connection of their spirits with their bodies and graves, He can also grace the other dead with th same ability. Sayyidna ` Holy Prophet ﷺ ، holds the view that dead do hear. This view is based on a Sahih Hadith, which is reported by Sayyidna ` Holy Prophet ﷺ . It is as follows:
مَا من احد یمر بقبر اخیہ المسلم کان یعرفہ فی الدّنیا فیسلّم علیہ اِلّا ردّ اللہ علیہ روحہ حتی یرد علیہ السّلام (ذکرہ ابن کثیر فی تفسیرہ مصححا عن ابن عمر ؓ
` When a person passes by the grave of a Muslim brother whom he knew when he was alive and he offers salam to him, Allah Ta` ala returns his spirit into his body, so that he may return the salam'. (Ibn Kathir, declaring it as Sahih)
This also proves that when a person visits the grave of a Muslim brother and offers him his salam, the dead listens to his salam and answers back. It happens like this that Allah Ta` ala returns the spirit of the dead back to this world momentarily. It confirms two points. One, that dead can hear, and second, that their hearing and our causing them to hear is not in our control, but is dependent entirely on Allah's will. Whenever He wills, they can hear and whenever He does not will, they do not hear. The above referred hadtth has made it clear that Allah Ta` ala is gracious to let the dead hear the salam of a Muslim brother, and also grants him privilege to answer back. But for any other situation or utterance it is not known whether the dead can hear or not. The research carried out by Imam Ghazzali and Allamah Subki also corroborates that it is established by this Qur'anic verse and Sahih ahadtth that under certain conditions the dead do hear the utterance of the living, but it is not known whether every dead person hears the utterance at all times of all those who are living. This also makes the Qur'anic verse and narrations on the subject comparable. It is quite possible that the dead could hear the utterance of the living at certain times and could not hear at others. This is also possible that they may hear the utterance of some and do not hear of others. Yet there is another possibility that some dead could hear and others could not. It is also established by the verses of Surahs An-Naml, Ar-Rum and Fatir that it is not under the control of human beings to cause the dead to hear; rather it rests with Allah alone to make them hear whenever He wills. Therefore, where it is established by the Sahih ahadith that the dead did hear, we should believe it; and where it is not established, both the situations are possible . Hence, we should neither accept nor deny it. For further details of the subject, my treatise on the subject may be consulted. This treatise is in Arabic and is included in Ahkam-ul-Qur'an.
The human being is a creature who has been blessed with the ability to see, hear and think. If these capacities are utilised in an open-minded way, realities may be seen and recognised with the utmost clarity. But, if a man is wrongly conditioned, truth may come before him unveiled, but he will remain unaware of it, as if he were blind and deaf. The fact is that, in this world, one can be guided to the right path, only if one wants to be guided. For one who has no burning desire to find the right path, no guidance of any kind will be of any avail. In order to become a seeker of Truth, the qualities most needed in a man are those of acceptance. In this world, only that man receives guidance who possesses the quality of readily accepting that which is well established by arguments and following that whole heartedly. Those who do not answer God’s call have finally to bow down before God’s verdict, but bowing down when the time for testing is over will be of no avail to anybody.
Engkau bukanlah pemberi petunjuk bagi orang yang mata hatinya telah buta dari kebenaran, sebab itu janganlah engkau bersedih atas mereka sehingga jiwamu mejadi lelah, karena engkau tidak bisa memahamkan kebenaran kecuali kepada orang-orang yang beriman kepada ayat-ayat Kami dan mereka tunduk kepada perintah-perintah Allah.
Non puoi guidare colui il cui animo è cieco dinanzi alla verità; non rattristarti e non affliggerti per loro: La tua predica non verrà ascoltata se non da coloro che credono nei Nostri versetti e che vengono guidati agli ordini di Allāh.
Tú no puedes guiar a aquellos cuyos ojos están ciegos a la verdad, así que no te lamentes ni te agobies. Solo escucharán tu llamado aquellos que creen en Nuestras aleyas, porque se someten a las órdenes de Al-lah.
Tu n’as pas non plus le pouvoir de guider ceux qui sont aveugles face à la vérité. Ne t’attriste donc pas pour eux et ne t’afflige pas car ta prédication ne sera accueillie que par ceux qui croient en Nos signes et se soumettent aux ordres d’Allah.
Niti si u stanju, Vjerovjesniče, uputiti one koje je Svemogući Allah slijepim učinio pa ne vide istinu. Eto, zato ne tuguj i nemoj se time opterećivati! Tvom pozivu će se odazvati samo oni koji vjeruju u Naše dokaze i pokoravaju se Allahovim naredbama.
Sen, hakka karşı gözleri kör olmuş kimselere hidayet edecek değilsin. Onlar için üzülme ve kendini yorma. Sen hakkı ancak, Yüce Allah’ın emirlerine boyun eğmiş ayetlerimize iman etmiş kimselere anlatabilirsin.
Lorsque leur châtiment sera inéluctable et qu’il sera confirmé à cause de leur obstination à mécroire et à désobéir, Nous leur manifesterons alors un des Signes Majeurs de l’Heure qui est la bête qui sortira de terre et leur parlera dans leur langue. Elle leur dira que les gens ne croyaient pas aux versets révélés à Notre Prophète.
Küfür ve günahlarda ısrar etmelerinden ötürü onların üzerine azap gerekip sabit olduğunda ve insanların sadece en şerlileri geride kaldığında, kıyamet saati yaklaştığı zaman kıyametin büyük alametlerinden birini onlar için çıkartırız. O alamet, yerden çıkan bir dabbe (yaratık) dir. Onların anlayacağı bir dilde onlara: “İnsanlar, Peygamberimize indirilmiş ayetlerimizi tasdik etmiyorlardı.” der.
Kapag kinailangan ang pagdurusa at napagtibay ito sa kanila dahil sa pagpupumilit nila sa kawalang-pananampalataya nila at mga pagsuway nila, at nanatili ang masasama sa mga tao, magpapalabas Kami para sa kanila sa sandali ng pagkakalapit ng Huling Sandali ng isa sa mga tanda nitong pinakamalaki. Ito ay isang hayop mula sa lupa, na kakausap sa kanila sa pamamagitan ng naiintindihan nila: na ang mga tao noon, sa mga tanda Naming ibinaba sa Propeta Namin, ay hindi nagpapatotoo.
A kad nastupi vrijeme da nevjernici budu kažnjeni zbog nevjerstva, grijehā i upornog prelaženja granica, i kad na Zemlji ostanu najgori ljudi, Sveznajući Allah će izvesti jednu životinju iz zemlje koja će im se obratiti shvatljivim govorom: “Ljudi nisu vjerovali u oživljenje poslije smrti, poricali su Allahove riječi i Vjerovjesnikovo, sallallahu alejhi ve sellem, poslanstvo!” Bit će to jedan od velikih predznaka Smaka svijeta.
Jika siksa telah pasti dan telah tetap atas mereka karena kekeraskepalaan mereka atas kekufuran dan kemaksiatan mereka serta yang tersisa hanya manusia-manusia jahat, maka ketika Kiamat sudah dekat Kami keluarkan untuk mereka sebuah tanda dari tanda-tanda besar Kiamat, yaitu seekor binatang melata dari bumi yang berbicara kepada mereka dengan bahasa yang mereka pahami, bahwa manusia sudah tidak percaya dengan ayat-ayat Kami yang diturunkan kepada Nabi Kami.
Cuando el castigo se vuelva realidad para ellos, debido a su incredulidad y pecados, y lo peor de la gente permanezca, les mostraré cerca de la Hora Final uno de sus más grandes signos, que es una criatura de la tierra que les hablará de manera milagrosa, de forma que entiendan, y les dirá que la gente no creyó en Mis aleyas que le fueron reveladas a Mi Profeta.
"Dan apabila perkataan itu telah jatuh atas mereka, maka Kami keluarkan sejenis binatang melata dari bumi yang akan me-ngatakan kepada mereka, bahwa sesungguhnya manusia dahulu tidak yakin kepada ayat-ayat Kami." (An-Naml: 82).
(82) Maksudnya, apabila telah jatuh atas manusia ﴾ ٱلۡقَوۡلُ ﴿ "perkataan" yang telah dipastikan oleh Allah dan telah ditetapkan waktunya; ﴾ أَخۡرَجۡنَا لَهُمۡ دَآبَّةٗ ﴿ "Kami keluarkan sejenis binatang melata" yang keluar ﴾ مِّنَ ٱلۡأَرۡضِ ﴿ "dari bumi" atau salah satu binatang melata yang ada di bumi, bukan dari langit. Dan binatang melata ini ﴾ تُكَلِّمُهُمۡ ﴿ "akan mengatakan kepada mereka," akan mengatakan kepada manusia, ﴾ أَنَّ ٱلنَّاسَ كَانُواْ بِـَٔايَٰتِنَا لَا يُوقِنُونَ ﴿ "bahwa sesungguhnya manusia dahulu tidak yakin kepada ayat-ayat Kami," maksudnya, karena manusia sa-ngat lemah pengetahuan dan keyakinan mereka kepada ayat-ayat Allah. Maka Allah memunculkan binatang melata tersebut sebagai salah satu mukjizat Allah yang sangat menakjubkan, untuk men-jelaskan kepada manusia apa yang dahulu mereka ragukan. Dan binatang melata ini yang dikenal akan muncul di akhir zaman, dan ia akan menjadi salah satu dari tanda-tanda kiamat, sebagaimana dijelaskan di dalam banyak hadits.[38] [Allah dan RasulNya tidak menjelaskan bentuk binatang melata ini, dan yang dijelaskan hanya pengaruhnya saja dan maksud darinya, dan bahwa ia merupakan salah satu dari ayat-ayat (tanda-tanda kebenaran) Allah; ia akan berkata kepada manusia dengan perkataan yang di luar dari ke-biasaan di saat perkataan (putusan Allah) jatuh pada manusia dan di saat mereka meragukan ayat-ayat Allah, sehingga ia menjadi hujjah (argumen) dan bukti bagi orang-orang yang beriman, dan hujjah terhadap orang-orang yang menentang].[39]
Commentary
The nature of the beast coming out of the earth, and its time and place
It is reported in Musnad of Ahmad on the authority of Sayyidna Hudhaifah ؓ that the Holy Prophet ﷺ said that the Doomsday would not come until you witness ten signs of it. They are:
(1) Appearance of the sun from the west.
(2) Dukhan (Smoke).
(3) Dabba-tul-ard, i.e the beast coming out of the earth
(4) Coming out of Ya’ juj and Ma’ juj.
(5) Descent of Sayyidna ` Isa (علیہ السلام) .
(6) Dajjal.
7, 8, 9) Three lunar eclipses together - one in the west, second in the east and the third in the peninsula of Arabia.
10) A fire, that will emerge from the Gulf of Aden and drive every one towards the plain of mahshar; wherever people will stop for the rest at night, the fire will also stop there, and will drive them again the next day. (Muslim, Tirmidhi)
This hadith has informed us of the emergence of such an animal close to Doomsday that will talk to human beings. The Tannin of the word Dabbah indicates that this animal will be extra-ordinary. This animal will not be born by the normal way of propagation; instead, it will emerge from the ground all of a sudden. There is an allusion in this hadith that the emergence of this animal would be one of the very last signs, after which the Doomsday will follow soon. Ibn Kathir has reported in a lengthy hadith on the authority of Sayyidna Talhah ibn 'Umar through Abu Dawud Tayalisi that this beast will emerge in Makkah from the mount of Sara, and after cleaning the dust from its head will reach at a point between the Black Stone (Al-Hajar-al-Aswad) and the Station of Ibrahim (Magam Ibrahim). Seeing this creature , people will start running helter-skelter. Only one group of people will stay behind. Then the beast will make their faces glitter like stars. After that it will go out in the world, and put a sign of infidelity on the face of every infidel. No one will be able to get out of its grasp. It will recognize every believer and the infidel (Ibn Kathir). And Muslim Ibn Hajjaj has reported on the authority of Sayyidna ` Holy Prophet ﷺ that he had heard the Holy Prophet ﷺ saying, which he did not forget, that among the last signs of the Doomsday the first would be the rising of the sun from the west, and after that Dabbah would come out. Out of the two signs whichever appears first, the Doomsday will follow soon. (Ibn Kathir)
Shaikh Jalaluddin Mahalli (رح) has said that after the appearance of Dabbah the obligation of inviting others to good deeds and forbidding them from the evils will cease to apply, and no infidel would convert to Islam after that. This statement is inferred from many ahadith and the statements of Sahabah. (Mazhari). Ibn Kathir has related many a things about the appearance and activities of Dabbah, most of which are not trustworthy. Therefore, only that much should be trusted and believed which is contained in the Qur'an and authentic ahadith. Anything beyond that should be discarded, as it is neither of any value nor benefit.
As for the question as to what this Dabbah will converse with people, some commentators are of the view that it will communicate what is stated in the Qur'an, that is أَنَّ النَّاسَ كَانُوا بِآيَاتِنَا لَا يُوقِنُونَ (that the human beings did not believe in Our verses). It will communicate the message on behalf of Allah Ta` ala that ` Many did not believe Our verses before this'. It would mean that now the time has come that every one would believe, but then it would be too late, because it would not be acceptable then. Sayyidna Ibn ` Abbas ؓ ، Hasan Al-Basri, Qatadah رحمۃ اللہ علیہما ، have reported, which is corroborated by a narration of Sayyidna also, that the Dabbah will converse with people normally, as people do among themselves (Ibn Kathir).
Và khi hình phạt dành cho chúng xảy ra khi chúng vẫn mãi mê chìm đắm trong vô đức tin và tội lỗi, cũng như chỉ còn mỗi người xấu xa, TA sẽ đưa ra cho chúng một trong những đại dấu hiệu của Ngày Tận Thế gần kề. Đó là con thú chui ra từ lòng đất biết nói chuyện với chúng bằng ngôn ngữ mà chúng hiểu được, đó là lời mặc khải đã truyền xuống cho Thiên Sứ của TA mà thiên hạ không tin là thật.
82- (Azap) sözü aleyhlerinde hak olu(p kıyamet yakaşı)nca biz onlara yerden bir dâbbe çıkartırız. O da onlara insanların âyetlerimize iman etmediklerini söyler.
82. Yani Yüce Allah’ın kesin olarak tespit ettiği ve vaktini belirlediği o sözün insanlar hakkında gerçekleşeceği vakitte “biz onlara yerden bir dâbbe çıkartırız.” Yahut da bu semadan olmayan, yeryüzü canlılarından bir dâbbe/canlı olacaktır. Bu dâbbe “onlara” yani kullara “insanların âyetlerimize iman etmediklerini söyler.” Onlarla bu şekilde konuşur. Yani insanların ilimleri ve Allah’ın âyetlerine dair yakînleri zayıfladığından dolayı Yüce Allah’ın böyle bir dâbbeyi ortaya çıkartması, insanlara hakkında şüpheye düştükleri hususu açıkça göstermek üzere Allah’ın hayret verici âyetlerinden birisi olacaktır.
u dâbbe âhir zamanda Kıyamet alâmetlerinden birisi olarak ortaya çıkacağı bildirilen meşhur dâbbedir (dâbbetu’l-arz). Nitekim bu hususta pek çok hadis vardır.
ncak Allah ve Rasûlü, bu dâbbenin keyfiyetini söz konusu etmemişlerdir. Sadece onun etkisi ve ondan gözetilen maksattan söz etmişler ve onun, Allah’ın âyetlerinden bir âyet olarak insanlar hakkında sözün gerçekleşme vakti geldiği ve insanların Allah’ın âyetleri hakkında tereddüde düştükleri bir vakitte olağanüstü bir olay olarak ortaya çıkıp insanlarla konuşacağını bildirmişlerdir. Böylelikle o, mü’minler lehine bir delil ve belge, inat eden kafirlere karşı da aleyhte bir delil ve belge olacaktır.
The Emergence of the Beast of the Earth
This is the beast which will emerge at the end of time, when mankind has become corrupt and neglected the commands of Allah and changed the true religion. Then Allah will cause a beast to emerge from the earth. It was said that it will be brought from Makkah, or from somewhere else, as we shall discuss in detail below, if Allah wills. The beast will speak to people about matters. Ibn `Abbas, Al-Hasan and Qatadah said, and it was also narrated from `Ali, may Allah be pleased with him, that it will speak words, meaning, it will address them. Many Hadiths and reports have been narrated about the beast, and we will narrate as many of them as Allah enables us to, for He is the One Whose help we seek. Imam Ahmad recorded that Hudhayfah bin Asid Al-Ghifari said, "The Messenger of Allah ﷺ came out from his room while we were discussing the matter of the Hour. He said:
«لَا تَقُومُ السَّاعَةُ حَتَّى تَرَوْا عَشْرَ آيَاتٍ: طُلُوعُ الشَّمْسِ مِنْ مَغْرِبِهَا، وَالدُّخَانُ وَالدَّابَّةُ وَخُرُوجُ يَأْجُوجَ وَمَأْجُوجَ، وَخُرُوجُ عِيسَى ابْنِ مَرْيَمَ عَلَيْهِ السَّلَامُ، وَالدَّجَّالُ، وَثَلَاثَةُ خُسُوفٍ: خَسْفٌ بِالْمَغْرِبِ، وَخَسْفٌ بِالْمَشْرِقِ، وَخَسْفٌ بِجَزِيرَةِ الْعَرَبِ، وَنَارٌ تَخْرُجُ مِنْ قَعْرِ عَدَنٍ تَسُوقُ أَوْ تَحْشُرُ النَّاسَ، تَبِيتُ مَعَهُمْ حَيْثُ بَاتُوا وَتَقِيلُ مَعَهُمْ حَيْثُ قَالُوا»
(The Hour will not come until you see ten signs: the rising of the sun from the west; the smoke (Ad-Dukhan); emergence of the beast; the emergence of Ya'juj and Ma'juj; the appearance of `Isa bin Maryam, upon him be peace; the Dajjal; and three land cave-ins, one in the west, one in the east and one in the Arabian Peninsula; and a Fire which will emerge from the midst of Yemen, and will drive or gather the people, stopping with them whenever they stop for the night or to rest during the day.)" This was also recorded by Muslim and the Sunan compilers from Hudhayfah, in a Mawquf report. At-Tirmidhi said, "It is Hasan Sahih." It was also recorded by Muslim from Hudhayfah in a Marfu` report. And Allah knows best.
Another Hadith
Muslim bin Al-Hajjaj recorded that `Abdullah bin `Amr said, "I memorized a Hadith from the Messenger of Allah ﷺ which I never forgot afterwards. I heard the Messenger of Allah ﷺ say:
«إِنَّ أَوَّلَ الْآيَاتِ خُرُوجًا طُلُوعُ الشَّمْسِ مِنْ مَغْرِبِهَا، وَخُرُوجُ الدَّابَّةِ عَلَى النَّاسِ ضُحًى، وَأَيَّتُهُمَا مَا كَانَتْ قَبْلَ صَاحِبَتِهَا فَالْأُخْرَى عَلَى إِثْرِهَا قَرِيبًا»
(The first of the signs to appear will be the rising of the sun from the west, and the emergence of the beast to mankind in the forenoon. Whichever of them appears first, the other will follow close behind it.)
Another Hadith
In his Sahih, Muslim recorded that Abu Hurayrah, may Allah be pleased with him, said that the Messenger of Allah ﷺ said:
«بَادِرُوا بِالْأَعْمَالِ سِتًّا، طُلُوعَ الشَّمْسِ مِنْ مَغْرِبِهَا، وَالدُّخَانَ، وَالدَّجَّالَ، وَالدَّابَّةَ، وَخَاصَّةَ أَحَدِكُمْ، وَأَمْرَ الْعَامَّة»
(Hasten to do good deeds before six things appear: the rising of the sun from the west; the smoke; the Dajjal; the beast; the (death) of one of your favorite, or general affliction.) This was recorded by Muslim alone. Muslim also recorded that Abu Hurayrah, may Allah be pleased with him, said that the the Prophet said:
«بَادِرُوا بِالْأَعْمَالِ سِتًّا: الدَّجَّالَ، وَالدُّخَانَ، وَدَابَّةَ الْأَرْضِ، وَطُلُوعَ الشَّمْسِ مِنْ مَغْرِبِهَا، وَأَمْرَ الْعَامَّةِ، وَخُوَيْصَّةَ أَحَدِكُم»
(Hasten to do good deeds before six things appear: the Dajjal; the smoke; the beast of the earth; the rising of the sun from the west; and the (death of one of your favorite) or general affliction.)
Another Hadith
Ibn Majah recorded from Anas bin Malik that the Messenger of Allah ﷺ said:
«بَادِرُوا بِالْأَعْمَالِ سِتًّا: طُلُوعَ الشَّمْسِ مِنْ مَغْرِبِهَا، وَالدُّخَانَ، وَالدَّابَّةَ، الدَّجَّالَ، وَخُوَيْصَّةَ أَحَدِكُمْ، وَأَمْرَ الْعَامَّة»
(Hasten to do good deeds before six things appear: the rising of the sun from the west; the smoke; the beast; the Dajjal; and the (death of one of your favorite) or general affliction.) He was the only one who recorded this version.
Another Hadith
Abu Dawud At -Tayalisi recorded f rom Abu Hurayrah, may Allah be pleased with him, that the Messenger of Allah ﷺ said:
«تَخْرُجُ دَابَّةُ الْأَرْضِ وَمَعَهَا عَصَا مُوسَى وَخَاتَمُ سُلَيْمَانَ عَلَيْهِمَا السَّلَامُ، فَتَخْطِمُ أَنْفَ الْكَافِرِ بِالْعَصَا، وَتُجَلِّي وَجْهَ الْمُؤْمِنِ بِالْخَاتَمِ، حَتَّى يَجْتَمِعَ النَّاسُ عَلَى الْخِوَانِ يُعْرَفُ الْمُؤْمِنُ مِنَ الْكَافِر»
(A beast will emerge from the earth, and with it will be the staff of Musa and the ring of Sulayman, peace be upon them both. It will strike the nose of the disbelievers with the staff, and it will make the face of the believer bright with the ring, until when people gather to eat, they will be able to recognize the believers from the disbelievers.) It also was recorded by Imam Ahmad, with the wording:
«فَتَخْطِمُ أَنْفَ الْكَافِر بِالْخَاتَمِ، وَتَجْلُو وَجْهَ الْمُؤْمِن بِالْعَصَا، حَتَّى إِنَّ أَهْلَ الْخِوَانَ الْوَاحِدِ لَيَجْتَمِعُونَ فَيَقُولُ هَذَا: يَا مُؤْمِنُ، وَيَقُولُ هَذَا: يَا كَافِر»
(It will strike the nose of the disbelievers with the ring, and will make the face of the believer bright with the staff, until when people gather for a meal, they will say to one another, O believer, or O disbeliever.) It was also recorded by Ibn Majah. Ibn Jurayj reported that Ibn Az-Zubayr described the beast and said, "Its head is like the head of a bull, its eyes are like the eyes of a pig, its ears are like the ears of an elephant, its horns are like the horns of a stag, its neck is like the neck of an ostrich, its chest is like the chest of a lion, its color is like the colour of a tiger, its haunches are like the haunches of a cat, its tail is like the tail of a ram, and its legs are like the legs of a camel. Between each pair of its joints is a distance of twelve cubits. It will bring out with it the staff of Musa and the ring of Sulayman. There will be no believer left without it making a white spot on his face, which will spread until all his face is shining white as a result; and there will be no disbeliever left without it making a black spot on his face, which will spread until all his face is black as a result, then when the people trade with one another in the marketplace, they will say, `How much is this, O believer' `How much is this, O disbeliever' And when the members of one household sit down together to eat, they will know who is a believer and who is a disbeliever. Then the beast will say: `O so-and-so, enjoy yourself, for you are among the people of Paradise.' And it will say: `O so-and-so, you are among the people of Hell,' This is what Allah says:
وَإِذَا وَقَعَ الْقَوْلُ عَلَيْهِم أَخْرَجْنَا لَهُمْ دَآبَّةً مِّنَ الاٌّرْضِ تُكَلِّمُهُمْ أَنَّ النَّاسَ كَانُوا بِـَايَـتِنَا لاَ يُوقِنُونَ
(And when the Word is fulfilled against them, We shall bring out from the earth a beast for them, to speak to them because mankind believed not with certainty in Our Ayat.)
وَيَوْمَ نَحْشُرُ مِن كُلِّ أُمَّةٍ فَوْجاً مِّمَّن يُكَذِّبُ بِـَايَـتِنَا فَهُمْ يُوزَعُونَ
When the punishment becomes binding and established for them, due to their disbelief and sins, and the worst of people remain, I shall take out for them near to the Final Hour one of its greatest signs, which is a creature from the earth which will speak to them with what they understand that the people did not believe My verses which were revealed to My Prophet.
E quando giungerà il momento della punizione, a causa della loro perseveranza nei peccati, e non saranno rimasti che i peggiori, tra la gente, riveleremo, quando giungerà il momento, uno dei grandi Segni dell'Ora, ovvero un animale che parlerà, in terra, e che la gente potrà comprendere, e dirà loro che la gente non credette ai Nostri Segni che rivelammo ai Nostri profeti.
83- O gün her ümmetten ayetlerimizi yalanlayan bir topluluğu haşrediriz de onlar bir araya toplanıp beraberce (hesap yerine) sevkedilirler.
84- Nihâyet (hesap yerine) geldiklerinde (Allah) buyurur ki: “Benim âyetlerimi iyice anlayıp dinlemeden yalanladınız, öyle mi? Yoksa yaptığınız neydi?”
85- Zulmetmeleri sebebiyle (azap) sözü aleyhlerinde hak olmuştur. O nedenle konuşamazlar.
83. Allah, yalanlayıcıların Kıyamet günü mahşer meydanındaki halini bize haber vermektedir. Şöyle ki Yüce Allah, “her ümmetten ayetlerimizi yalanlayan bir topluluğu” bir araya getirip toplayacaktır. Sorgulama, azar ve kınamanın hepsini kapsaması için de öncekileri de sonrakileri de hep bir araya getirilecektir.
84. “Nihâyet geldiklerinde” ilahi huzura varacakları vakit Allah onları azarlayan bir üslupla onlara “buyurur ki: “Benim âyetlerimi iyice anlayıp dinlemeden yalanladınız, öyle mi?”Halbuki bu durumda sizin yapmanız gereken sizin için hak, açıklık kazanıncaya kadar durup beklemek ve ilme dayalı olmaksızın hiçbir şey söylememekti.
eki, bilgisini kuşatamadığınız bir hususu nasıl yalanlayabildiniz?“Yoksa yaptığınız neydi?” Yani Yüce Allah, onlara ilimleri ve amelleri hakkında soru soracaktır. Böylece onların ilimlerinin hakkı yalanlamaktan ibaret olduğu, amellerinin de Allah’tan başkası için yapılmış şeyler yahut da rasûllerinin sünnetine aykırı olduğu ortaya çıkacaktır.
85. “Zulmetmeleri sebebiyle (azap) sözü aleyhlerinde hak olmuştur.”Sürekli işledikleri zulümlerinden ötürü aleyhlerine azap sözü gerçekleşmiş ve onlara karşı bağlayıcı delil ortaya konmuş olacaktır.“O nedenle konuşamazlar.” Çünkü ellerinde lehlerine hiçbir delil bulunmayacaktır.
Banggitin mo, O Sugo, ang araw na kakalap Kami mula sa bawat kalipunan kabilang sa mga kalipunan ng isang pangkat kabilang sa mga malaking tao nila, kabilang sa nagpapasinungaling sa mga tanda Namin. Itutulak ang kauna-unahan nila tungo sa kahuli-hulihan nila, pagkatapos sila ay ihahanay patungo sa pagtutuos.
Gathering the Wrongdoers on the Day of Resurrection
Allah tells us about the Day of Resurrection when the wrongdoers who disbelieved in the signs and Messengers of Allah will be gathered before Allah, so that He will ask them about what they did in this world, rebuking, scolding and belittling them.
وَيَوْمَ نَحْشُرُ مِن كُلِّ أُمَّةٍ فَوْجاً
(And the Day when We shall gather out of every nation, a Fawj) means, from every people and generation a group
مِّمَّن يُكَذِّبُ بِـَايَـتِنَا
(of those who denied Our Ayat). This is like the Ayat:
احْشُرُواْ الَّذِينَ ظَلَمُواْ وَأَزْوَجَهُمْ
("Assemble those who did wrong, together with their companions (from the devils).") (37:22)
وَإِذَا النُّفُوسُ زُوِّجَتْ
(And when the souls are joined with their bodies) (81:7).
فَهُمْ يُوزَعُونَ
(and they shall be driven,) Ibn `Abbas, may Allah be pleased with him, said: "They will be pushed." `Abdur-Rahman bin Zayd bin Aslam said: "They will be driven."
حَتَّى إِذَا جَآءُوا
(Till, when they come,) and stand before Allah, may He be glorified and exalted, in the place of reckoning,
قَالَ أَكَذَّبْتُم بِـَايَـتِى وَلَمْ تُحِيطُواْ بِهَا عِلْماًكُنْتُمْ تَعْمَلُونَ
(He will say: "Did you deny My Ayat whereas you comprehended them not by knowledge, or what was it that you used to do") meaning they will be asked about their beliefs and their deeds. Since they are among the doomed and, as Allah says:
فَلاَ صَدَّقَ وَلاَ صَلَّى - وَلَـكِن كَذَّبَ وَتَوَلَّى
(He neither believed nor performed Salah! But on the contrary, he denied and turned away!) (75:31-32) Then the proof will be established against them and they will have no excuse whatsoever, as Allah says:
هَـذَا يَوْمُ لاَ يَنطِقُونَ - وَلاَ يُؤْذَنُ لَهُمْ فَيَعْتَذِرُونَ
(That will be a Day when they shall not speak. And they will not be permitted to put forth any excuse) (77:35-36). Similarly, Allah says here:
وَوَقَعَ الْقَوْلُ عَلَيْهِم بِمَا ظَلَمُواْ فَهُمْ لاَ يَنطِقُونَ
(And the Word will be fulfilled against them, because they have done wrong, and they will be unable to speak.) They will be stunned and speechless, unable to give any answer. This is because they wronged themselves in the world, and now they have returned to the One Who sees the unseen and the seen, from Whom nothing can be hidden. Then Allah points out His complete power, immense authority and greatness, all dictating that He is to be obeyed and that His commands must be followed, and that the message of inescapable truth brought by His Prophets must be believed in. Allah says:
أَلَمْ يَرَوْاْ أَنَّا جَعَلْنَا الَّيْلَ لِيَسْكُنُواْ فِيهِ
(See they not that We have made the night for them to rest therein,) Due to the darkness of the night they halt their activities and calm themselves down, to recover from the exhausting efforts of the day.
وَالنَّهَـارَ مُبْصِـراً
(and the day sight-giving) meaning filled with light, so that they can work and earn a living, and travel and engage in business, and do other things that they need to do.
إِنَّ فِى ذلِكَ لآيَـتٍ لِّقَوْمٍ يُؤْمِنُونَ
(Verily, in this are Ayat for the people who believe.)
Ô Messager, rappelle-toi le Jour où Nous rassemblerons de chaque communauté certains de ses notables qui démentaient nos versets. Nous les alignerons des premiers jusqu’aux derniers puis ils seront trainés afin de rendre des comptes.
O Messenger, remember the day I shall gather from each of the nations a group from amongst them the leaders who used to disbelieve in our ayaat, so they can precede their followers to the fire...the first group will be held until the last group of leaders are gathered and then they will be led to the reckoning.
Rammenta, o Messaggero, il Giorno in cui raduneremo, per ogni popolo, alcune loro autorità che rinnegavano i Nostri Segni: verranno radunati dal primo all'ultimo e saranno condotti al Rendiconto.
Sjeti se, Poslaniče, Sudnjeg dana, kad će Uzvišeni Allah sakupiti grupu glavešina iz svake zajednice koji su poricali jasne i bjelodane dokaze koje je Allah slao, i bit će zadržani prvi da im se pridruže potonji, a zatim će biti povedeni na mjesto gdje će položiti račun.
Ingatlah -wahai Rasul- tentang hari saat Kami mengumpulkan dari setiap umat sekelompok dari pembesar-pembesar mereka yang telah mendustakan ayat-ayat Kami, mereka dikumpulkan dari awal hingga akhir, kemudian mereka digiring menuju perhitungan amal.
"Dan (ingatlah) hari (ketika) Kami kumpulkan dari tiap-tiap umat segolongan orang-orang yang mendustakan ayat-ayat Kami, lalu mereka dibagi-bagi (dalam kelompok-kelompok). Hingga apa-bila mereka datang, Allah berfirman, 'Apakah kamu telah men-dustakan ayat-ayatKu, padahal ilmumu tidak meliputinya, atau apakah yang telah kamu kerjakan?' Dan jatuhlah perkataan (azab) atas mereka disebabkan kezhaliman mereka, maka mereka tidak dapat berkata (apa-apa)." (An-Naml: 83-85).
(83) Allah سبحانه وتعالى mengabarkan tentang keadaan orang-orang yang mendustakan di suatu tempat pemberhentian pada Hari Kiamat, dan bahwasanya Allah akan menghimpun mereka dan setiap umat akan dikumpulkan secara bergelombang dan berke-lompok, ﴾ مِّمَّن يُكَذِّبُ بِـَٔايَٰتِنَا فَهُمۡ يُوزَعُونَ ﴿ "dari orang-orang yang mendustakan ayat-ayat Kami, lalu mereka dibagi-bagi," dikumpulkan dari yang terdahulu kepada yang terakhir, dan yang terakkhir kepada yang terdahulu, agar pertanyaan, cercaan dan makian meliputi mereka semua.
(84) ﴾ حَتَّىٰٓ إِذَا جَآءُو ﴿ "Hingga apabila mereka datang," hadir; Allah berkata kepada mereka dengan mencela dan mencerca, ﴾ أَكَذَّبۡتُم بِـَٔايَٰتِي وَلَمۡ تُحِيطُواْ بِهَا عِلۡمًا ﴿ "Apakah kamu telah mendustakan ayat-ayatKu, padahal ilmumu tidak meliputinya." Maksudnya, yang wajib atas kalian adalah menahan diri (abstain) hingga kebenaran menjadi terbuka bagi kalian, dan kalian (wajib) tidak berbicara kecuali berdasarkan pengetahuan. Lalu bagaimana mungkin kalian mendustakan suatu perkara yang kalian sama sekali tidak mempunyai ilmu tentang-nya, ﴾ أَمَّاذَا كُنتُمۡ تَعۡمَلُونَ ﴿ "atau apakah yang telah kamu kerjakan?" Maksud-nya, mereka ditanya tentang ilmu dan perbuatan mereka; lalu ter-nyata Allah menemukan ilmu mereka adalah pendustaan terhadap kebenaran, dan perbuatan mereka (dipersembahkan) untuk selain Allah, atau tidak berdasarkan Sunnah Rasul mereka.
(85) ﴾ وَوَقَعَ ٱلۡقَوۡلُ عَلَيۡهِم بِمَا ظَلَمُواْ ﴿ "Dan jatuhlah perkataan (azab) atas mereka disebabkan kezhaliman mereka." Maksudnya, sudah menjadi hak atas mereka jatuhnya azab disebabkan kezhaliman mereka yang terus mereka kerjakan, sementara hujjah telah dihadapkan atas mereka, ﴾ فَهُمۡ لَا يَنطِقُونَ ﴿ "maka mereka tidak dapat berkata," karena mereka sama sekali tidak memiliki hujjah (dalil, argumen. Pent).
-Ey Peygamber!- Ümmetlerden ayetlerimizi yalanlayanların önde gelenlerinden oluşan her bir topluluğu bir araya topladığımız o günü zikret. Onların ilkinden sonuncusuna kadar hepsi bir arada tutulur ve ardından hesap/sorgu için sevk edilirler.
Hãy nhắc họ - hỡi Thiên Sứ - về Ngày mà TA sẽ cho tập trung từ mỗi cộng động những thành phần cầm đầu vốn đã phủ nhận những Lời mặc khải của TA thành một nhóm riêng từ người đầu tiên đến người cuối cùng, rồi tất cả được đưa đi để phán quyết.
Mensajero, recuerda el día en que reuniré de cada una de las naciones a un grupo de los líderes que desmentían Nuestras aleyas, para que puedan preceder a sus seguidores al fuego, desde el primero hasta el último grupo de líderes serán reunidos y luego serán conducidos al ajuste de cuentas.
Commentary
(and they will be kept under control - 27:83), The word used here is derived from Waz', which means to stop. The sense here is that the people in front will be stopped, so that those left behind could catch up. Some have taken the word Waz' in the sense of 'pushing'. Hence, it would mean that they would be pushed while being brought to their stand.
وَلَمْ تُحِيطُوا بِهَا عِلْمًا (while you did not comprehend them with knowledge - 27:84). There is an allusion in this verse that falsifying the message of Allah Ta` ala is by itself a great sin, especially when one falsifies it without giving any consideration or thought, then the crime is doubled. This has brought to light that if an issue or subject is duly considered and thought over, and yet one could not get to the truth, in that situation the intensity of the crime is reduced. Nevertheless, the denial of the existence of Allah and His Oneness would not save any one from infidelity and adoption of the wrong path, and would thus lead to perpetual torment. It is because they are such self-evident matters that any mistake of judgment is not allowed in them.
Bu kimseler hesap verecekleri yere gelene kadar sürülüp, sevk edilirler ve Allah Teâlâ onları azarlayarak şöyle der: "Benim birliğime delalet eden ve hükümlerimi içeren ayetlerimi, batıl olduklarına dair bir bilgiye ulaşmadığınız halde nasıl oldu da yalanladınız? Yahut bu ayetleri onaylama veya yalanlama konusunda ne yapıyordunuz?"
Y seguirán siendo guiados hasta que lleguen al lugar del ajuste de cuentas, donde Al-lah les dirá con reproche: “¿Negaron los signos que probaban Mi unicidad y que formaban parte de Mi ley revelada, sin conocimiento para juzgarlos como falsos y descreer de ellos?”
Magpapatuloy ang pag-akay sa kanila hanggang sa nang dumating sila sa pook ng pagtutuos sa kanila ay magsasabi sa kanila si Allāh bilang paninisi sa kanila: "Nagpasinungaling ba kayo sa mga tanda Ko na nagpapatunay sa pagkaiisa Ko at naglalaman ng Batas Ko habang hindi kayo nakasaklaw sa kaalaman na ang mga ito ay kabulaanan, kaya naipahihintulot para sa inyo ang pagpapasinungaling sa mga ito, o ano ang dati ninyong ginagawa sa mga ito na pagpapatotoo o pagpapasinungaling?"
E continueranno ad essere condotti, finché non giungeranno al luogo del loro rendiconto, e Allāh dirà loro, rimproverandoli: "Avete forse rinnegato i Miei Segni, che provano la Mia Unicità e che contengono la Mia Legge, mentre non avevate prove che fossero falsi, così da poterli smentire facilmente?! Oppure cosa avete fatto: Avete creduto o avete rinnegato?!"
And their being led will continue until when they come to the place of their reckoning, Allah will say to them rebukingly: “Did you deny my signs which proved my Oneness and which comprised my sacred law, whilst you did not have proper knowledge to judge them to be false and disbelieve in them, or what was it that you were doing: believing or denying?”
On continuera de les trainer et parvenus au lieu où ils rendront des comptes, Allah les réprimandera en leur disant: Avez-vous démenti Mes versets prouvant Mon Unicité et contenant Mes lois sans vous être assurés qu’ils sont faux ? Quels furent vos critères pour leur accorder du crédit ou les démentir ?
I kad se sakupe pomenute skupine ljudi, Sveznajući Allah će ih prekoriti: “Zar ste poricali ajete Moje, koji ukazuju da sam Ja jedini i svemogući Bog, a koji sadrže Moj vjerozakon? Zar ste svojim znanjem prodrli u suštinu istih tih dokaza te ih, zaključivši da su lažni i ništavni, poricali? Šta ste to činili na dunjaluku: vjerovali ili poricali?”
Và chúng vẫn tiếp tục bị đưa đi, cho đến khi đến nơi được phán quyết thì Allah hỏi chúng bằng lời quở trách: Phải chăng các ngươi đã phủ nhận những lời mặc khải của TA khẳng định việc thờ phượng TA duy nhất và bộ luật Shari'ah của TA, nhưng khi không thấu hiểu hết chúng với kiến thức của các ngươi thì các ngươi trở nên phủ nhận nó ư hoặc các ngươi xử trí thế nào, tin tưởng hay bác bỏ?
Mereka terus digiring hingga ketika sampai pada tempat penghisaban amal mereka Allah berfirman kepada mereka sebagai bentuk hinaan atas mereka, “Bukankah kalian telah mendustakan ayat-ayat-Ku yang menunjukkan keesaan-Ku dan mencakup syariat-syariat-Ku, sementara kalian tidak mau tahu dan menganggap itu sebagai kebatilan hingga kalian cepat mendustakannya, atau adakah yang kalian lakukan terhadapnya dalam hal membenarkan dan mendustakannya?!"
Magaganap sa kanila ang pagdurusa dahilan sa kawalang-katarungan nila dahil sa kawalang-pananampalataya kay Allāh at pagpapasinungaling sa mga tanda Niya, kaya sila ay hindi makapagsasalita para sa pagtatanggol sa mga sarili nila dahil sa kawalang-kakayahan nila roon at kabulaanan ng mga katwiran nila.
I kad nastupi vrijeme da oni koji nisu vjerovali budu kažnjeni zbog nevjerstva i poricanja dokaza Božijih, oni neće prozboriti nikakvim, valjanim i kod Allaha primljenim, opravdanjem. Neće to moći jer su svi njihovi argumenti ništavni.
And the punishment will befall them due to their disbelieving in Allah and denying His ayahs. They will not speak to defend themselves due to their inability and the falsity of their proofs.
Lalu mereka pun tertimpa siksa karena kezaliman mereka dengan berbuat kekufuran terhadap Allah dan pendustaan terhadap ayat-ayat-Nya dan mereka tidak bisa berbicara untuk membela diri mereka masing-masing karena ketidakmampuan mereka dan ketidakabsahan argumen mereka.
Le châtiment s’abattra sur eux parce que leur mécréance et leur démenti des versets d’Allah les ont rendus injustes. Ils ne pourront pas plaider leur cause car ils en seront incapables et leurs arguments seront invalides.
Và lệnh trừng phạt được thi hành đối với chúng vì sự sai quấy của chúng khi phủ nhận Allah và những lời mặc khải của Ngài. Vì thế, chúng không thể nói được gì để bảo vệ bản thân minh khỏi hình phạt vì sự bất lực và mọi lập luận của chúng trở nên vô hiệu.
Onlar, Allah ve ayetlerine (iman etmeyip) küfre düşerek yaptıkları zulümlerinden ötürü azap gördüler. Konuşmaktan aciz ve kanıtlarının geçersiz olmasından dolayı kendilerini savunmak için ağızlarını açıp, konuşamazlar.
El castigo caerá sobre ellos debido a su incredulidad en Al-lah, por negar Sus aleyas. Ni siquiera hablarán para defenderse debido a su incapacidad y a la falsedad de sus pruebas.
Sono stati puniti a causa della loro ingiustizia e miscredenza nei confronti di Allāh, e per aver rinnegato i Suoi Segni; e così non pronunciarono parole per difendersi, poiché non ne furono capaci, a causa dell'invalidità dei loro argomenti.
Yeniden dirilişi inkâr edenler, geceyi onların uykuyla sükûnet bulması için, gündüzü ise görsünler ve işlerine koştursunlar diye aydınlık kıldığımıza bakmazlar mı? Muhakkak bu sürekli tekrar eden ölümde ve ardından gelen dirilişte iman eden topluluklar için apaçık deliller vardır.
Tidakkah orang-orang yang mendustakan kebangkitan itu melihat bahwa Kami telah menjadikan malam sebagai tempat untuk mereka beristirahat dengan tidur dan Kami jadikan siang itu terang agar mereka bisa melihat dan mulai bekerja. Sesungguhnya di dalam kematian yang berulang-ulang dan di dalam kebangkitan setelahnya itu benar-benar terdapat tanda-tanda adanya kebangkitan setelah kematian.
Do these deniers of the resurrection not see that I made the night so that they can rest in it through sleep, and I made the day bright for them so that they can see therein and then hasten towards their work? In that repeated death and the rising after it are proofs for the resurrection after death.
Questi rinnegatori della Resurrezione non osservano forse che abbiamo stabilito la notte in modo che si riposino, durante il loro sonno, e che rendemmo il giorno luminoso in modo che possano vedere e possano impegnarsi nei loro affari?! In verità, quella morte che si ripete, e il risveglio, dopo di essa, è un chiaro Segno per il popolo credente.
Ces dénégateurs n’ont-ils pas vu que Nous avons fait en sorte qu’ils dorment la nuit et que durant le jour, ils sont capables de voir afin de vaquer à leurs occupations. Cette mort et cette ressuscitation répétées sont assurément des signes clairs adressés à des gens croyants.
Hindi ba tumingin ang mga tagapagpasinungaling na ito sa pagkabuhay na Kami ay gumawa sa gabi upang matiwasay sila rito sa pamamagitan ng pagtulog at gumawa sa maghapon bilang tagatanglaw upang makakita sila rito para magsigasig sila sa mga gawain nila? Tunay na sa kamatayang paulit-ulit na iyon at pagkabuhay matapos niyon ay talagang may mga palatandaang maliwanag para sa mga taong sumasampalataya.
Zar nevjernici poricatelji oživljenja ne vidješe kako je Plemeniti Allah dao čovjeku noć da u njoj ugodno spava i spokojno odmara od dnevnih obaveza, i kako je podario dan, u kojem Sunce sija, kako bi mogli stjecati opskrbu? U tom svakodnevnom spavanju i buđenju (koji podsjećaju na umiranje i oživljenje) očiti su dokazi za one koji vjeruju.
At the time when Almighty God takes the decision that the present history of the earth should be brought to an end, some extraordinary signs will appear to usher in the last phase. Among these signs will be the appearance of a communicator (dabbah). This will be the bell announcing the end of the examination period and not its beginning. Mass communications, particuarly the internet and multimedia, are probably what is meant by dabbah here. When all the people gather on the Day of Judgement, they will be divided into groups. The believers will be ranged on one side and those who denied the truth on the other. Then those who denied the truth will be asked what academic or rational arguments made them deny the Truth. At that time their silence will prove their denial was based on stubbornness and bias, though they advanced false arguments to show that they were right. At that time, it will be clear to them that over and above the verbal message of the preacher , even the alternation of day and night was non-verbally and tacitly conveying to them the words of Truth. Sleep during the night stood for death and waking up in the morning stood for resurrection. In spite of these extraordinary arrangements for the proclamation of the Truth, they were unable to discover it.
Sao những kẻ phủ nhận việc phục sinh lại không nhìn vào ban đêm khi TA biến nó thành thời điểm để chúng có giấc ngủ ngon, TA làm ban ngày trở nên sáng tỏ cho chúng nhìn thấy để chúng lao động. Quả thật, cái chết luôn được lặp lại và sau đó là sự phục sinh. Đó là những dấu hiệu rất rõ ràng cho đám người có đức tin.
"Apakah mereka tidak memperhatikan, bahwa sesungguh-nya Kami telah menjadikan malam supaya mereka beristirahat padanya dan siang yang menerangi. Sesungguhnya pada demikian itu terdapat tanda-tanda bagi orang-orang yang beriman." (An-Naml: 86).
(86) Maksudnya, apakah mereka tidak menyaksikan tanda yang sangat besar ini dan kenikmatan yang sangat agung ini, yaitu Allah telah menundukkan malam dan siang untuk mereka. Malam dengan kegelapannya adalah agar mereka bisa tenang dan istirahat dari kelelahan dan agar bisa bersiap untuk bekerja; dan siang de-ngan cahayanya agar mereka bisa bertebaran di dalam (mencari) kehidupan dan (membantu) aktivitas mereka.
﴾ إِنَّ فِي ذَٰلِكَ لَأٓيَٰتٖ لِّقَوۡمٖ يُؤۡمِنُونَ ﴿ "Sesungguhnya pada demikian itu ter-dapat tanda-tanda bagi orang-orang yang beriman" yang menunjukkan kesempurnaan keesaan Allah dan berlimpahnya karuniaNya.
86- Bizim geceyi, içerisinde dinlensinler diye (karanlık), gündüzü de (işlerini görsünler diye) aydınlık kıldığımızı görmediler mi? Şüphesiz bunda iman eden bir toplum için deliller vardır.
86. Yani onlar şu çok büyük delili ve pek muazzam nimeti görmüyorlar mı? Bu, Yüce Allah’ın onlara gece ve gündüzü amade kılmasıdır.
ece karanlığında çalışmayı bırakıp yorgunluklarından dinlensinler ve ertesi gün çalışmaya hazırlansınlar diye geceyi yaratmıştır. Gündüzün aydınlık kılınması da geçimlerini sağlamak ve işlerini görmek maksadıyla etrafa dağılsınlar diyedir.“Şüphesiz bunda” Allah’ın vahdâniyetinin kemaline, nimetlerinin dört bir yandan kendilerini kuşatmış olduğuna dair “iman eden bir toplum için deliller vardır.”
¿Acaso estos negadores de la resurrección no ven que hice la noche para que puedan descansar en ella a través del sueño, y les hice el día brillante para que puedan ver allí y luego apresurarse hacia su trabajo? En esa muerte repetida y el revivir después de ella, hay pruebas para creer en la resurrección después de la muerte.
"Dan (ingatlah) hari (ketika) ditiup sangkakala, maka terke-jutlah segala yang di langit dan segala yang di bumi, kecuali siapa yang dikehendaki Allah. Dan semua mereka datang menghadapNya dengan merendahkan diri. Dan kamu lihat gunung-gunung itu, kamu sangka ia tetap di tempatnya, padahal ia berjalan sebagai-mana jalannya awan. (Begitulah) perbuatan Allah yang membuat dengan kokoh tiap-tiap sesuatu. Sesungguhnya Allah Maha Me-ngetahui apa yang kamu kerjakan. Barangsiapa yang membawa kebaikan, maka dia memperoleh (balasan) yang lebih baik darinya, sedang mereka itu adalah orang-orang yang aman tenteram dari kejutan yang dahsyat pada hari itu. Dan barangsiapa yang mem-bawa kejahatan, maka disungkurkanlah muka mereka ke dalam neraka. Tiadalah kamu dibalasi, melainkan (setimpal) dengan apa yang dahulu kamu kerjakan." (An-Naml: 87-90).
(87) Allah سبحانه وتعالى menakut-nakuti hamba-hambaNya dengan apa yang ada di hadapan mereka, yaitu Hari Kiamat dan segala apa yang di dalamnya berupa berbagai ujian, kesempitan dan hal-hal yang sangat menakutkan hati, seraya berfirman, ﴾ وَيَوۡمَ يُنفَخُ فِي ٱلصُّورِ فَفَزِعَ ﴿ "Dan hari (ketika) ditiup sangkakala, maka terkejutlah" disebabkan tiupan itu, ﴾ مَن فِي ٱلسَّمَٰوَٰتِ وَمَن فِي ٱلۡأَرۡضِ ﴿ "segala yang di langit dan segala yang di bumi," maksudnya, mereka tersentak dan kaget, sebagian dari mereka merangkul sebagian yang lain karena ketakutan ter-hadap apa yang menjadi pendahuluan kiamat, ﴾ إِلَّا مَن شَآءَ ٱللَّهُۚ ﴿ "kecuali siapa yang dikehendaki Allah," di antara orang-orang yang dimulia-kan oleh Allah, diteguhkan dan dijaga dari rasa takut. ﴾ وَكُلٌّ ﴿ "Dan semua mereka" dari setiap manusia di saat sangkakala ditiup, ﴾ أَتَوۡهُ دَٰخِرِينَ ﴿ "datang menghadapNya dengan merendahkan diri," dengan rasa hina dina lagi tunduk, sebagaimana difirmankan oleh Allah سبحانه وتعالى di dalam ayat yang lain:
﴾ إِن كُلُّ مَن فِي ٱلسَّمَٰوَٰتِ وَٱلۡأَرۡضِ إِلَّآ ءَاتِي ٱلرَّحۡمَٰنِ عَبۡدٗا 93 ﴿
"Tidak ada seorang pun di langit dan bumi, kecuali akan datang kepada Yang Maha Pemurah selaku seorang hamba." (Maryam: 93).
Dan pada hari itu para pemimpin dan rakyat yang dipimpin sama merasa hina dan tunduk kepada Raja Diraja.
(88) Di antara praharanya adalah ﴾ تَرَى ٱلۡجِبَالَ تَحۡسَبُهَا جَامِدَةٗ ﴿ "kamu lihat gunung-gunung itu, kamu sangka ia tetap." Tidak hilang sedikit pun darinya, dan kamu mengiranya tetap seperti sebagai-mana adanya, padahal ia telah mencapai puncak rasa terhimpit dan rasa takut luar biasa, ia hancur, kemudian berangsur sirna dan menjadi bagai debu yang beterbangan. Oleh karena itu, Allah berfirman, ﴾ وَهِيَ تَمُرُّ مَرَّ ٱلسَّحَابِۚ ﴿ "Padahal ia berjalan sebagaimana jalannya awan," ka-rena sangat ringan dan sangat ketakutan. Dan begitulah ﴾ صُنۡعَ ٱللَّهِ ٱلَّذِيٓ أَتۡقَنَ كُلَّ شَيۡءٍۚ إِنَّهُۥ خَبِيرُۢ بِمَا تَفۡعَلُونَ ﴿ "perbuatan Allah yang membuat dengan kokoh tiap-tiap sesuatu; sesungguhnya Allah Maha Mengetahui apa yang kamu kerjakan."
(89) Kemudian Allah menjelaskan bagaimana cara pemba-lasanNya, seraya berfirman, ﴾ مَن جَآءَ بِٱلۡحَسَنَةِ ﴿ "Barangsiapa yang membawa kebaikan," kebaikan adalah kata jenis, mencakup segala kebaikan yang bersifat perkataan, perbuatan atau gerak hati [maka dia akan mendapat sepuluh kali lipat pahalanya].[40] Ini adalah pelipatan yang paling sedikit. ﴾ وَهُم مِّن فَزَعٖ يَوۡمَئِذٍ ءَامِنُونَ ﴿ "Sedang mereka itu adalah orang-orang yang aman dari kejutan yang dahsyat pada hari itu." Maksudnya, aman dari perkara yang karenanya manusia seluruhnya merasa sangat ketakutan, sekalipun mereka juga tersentak bersama mereka.
(90) ﴾ وَمَن جَآءَ بِٱلسَّيِّئَةِ ﴿ "Dan barangsiapa yang membawa kejahatan," kata jenis yang mencakup seluruh kejahatan, ﴾ فَكُبَّتۡ وُجُوهُهُمۡ فِي ٱلنَّارِ ﴿ "maka disungkurkanlah muka mereka ke dalam neraka." Maksudnya, mereka diceburkan ke dalam neraka dengan muka tersungkur, dan dikata-kan kepada mereka, ﴾ هَلۡ تُجۡزَوۡنَ إِلَّا مَا كُنتُمۡ تَعۡمَلُونَ ﴿ "Tiadalah kamu dibalas, melainkan (setimpal) dengan apa yang dahulu kamu kerjakan."
Ô Messager, rappelle-toi du Jour où l’ange soufflera le second souffle dans la Trompe. Tous ceux qui peupleront les Cieux et la Terre seront effrayés, sauf ceux qu’Allah aura exceptés par faveur de Sa part. Ce jour-là, toutes les créatures seront obéissantes et soumises à Allah.
-Ey Peygamber!- Sûr'a üflemekle görevlendirilmiş meleğin ona ikinci defa üfleyeceği gün, ondan bir lütuf olarak Allah’ın korkmaktan müstesna kıldığı kimseler dışında, göklerde ve yeryüzünde bulunan herkesin dehşete kapılacağını hatırla. Bütün mahlukat o gün, Allah Teâlâ’ya itaat ederek ve boyun eğerek geleceklerdir.
Banggitin mo, O Sugo, ang araw na iihip ang anghel na itinalaga sa pag-ihip sa sungay sa ikalawang pag-ihip saka manghihilakbot ang sinumang nasa mga langit at ang sinumang nasa mga lupa, maliban sa sinumang ibinukod ni Allāh laban sa panghihilakbot bilang pagmamagandang-loob mula sa Kanya, habang bawat [isa] sa mga nilikha ni Allāh ay pupunta sa Kanya sa araw na iyon bilang mga tumatalimang hamak.
Ngươi hãy nhắc chúng - hỡi Thiên Sứ -: Vào Ngày mà Thiên Thần thổi còi được lệnh rú lên tiếng còi bằng chiếc sừng lần thứ hai. Tiếng rú rềnh vang đó khiến tất cư dân trên các tầng trời cũng như cư dân ở dưới đất đều phải kinh hồn bạt vía ngoại trừ những ai được Allah dung tha. Và tất cả tạo vật của Allah đều phải hạ mình khiêm tốn đến trình diện trước mặt Ngài.
87- O gün Sûra üfürülecek ve Allah’ın dilediği kimseler dışında göklerde olanlar da yerde olanlar da dehşete kapılacaklardır. Hepsi de O’nun huzuruna zelil olarak geleceklerdir.
88- Sen dağları görürsün de onları hareketsiz sanırsın. Halbuki onlar, bulutların geçip gitmesi gibi giderler. Bu, her şeyi sapasağlam yapan Allah’ın yaratmasıdır. Şüphesiz O, yaptıklarınızdan haberdardır.
89- Kim iyilikle gelirse ona ondan daha iyisi vardır. Hem onlar, o günün dehşetinden yana güven içinde olacaklardır.
90- Kim de kötülükle gelirse yüzleri üzere (süründürülerek) ateşe atılırlar. (Onlara şöyle denir:)“(Ne sandınız?) İşlediklerinizden başka bir karşılık mı görecektiniz?”
87. Allah kullarını ileride karşılaşacakları Kıyamet günü, o gündeki türlü sıkıntılar ve kalpleri dehşete düşüren haller ile uyararak şöyle buyurmaktadır:“O gün Sûra üfürülecek ve Allah’ın dilediği kimseler dışında” Allah’ın kendilerine lütufta bulunup da sebat vereceği, korku ve dehşetten yana koruyacağı “kimseler dışında” Sûra üfürülmüş olacağından ötürü “göklerde olanlar da yerde olanlar da dehşete kapılacaklardır.”Dehşetin etkisiyle ve daha sonra başlarına geleceklerin korkusuyla çalkalanırlar.“Hepsi de” Sûra üfürüldüğünde bütün yaratılmışlar “zelil olarak” boyun eğmiş bir halde “geleceklerdir.” Nitekim Yüce Allah şöyle buyurmaktadır: “Göklerde ve yerde kim varsa hepsi Rahman’ın huzuruna ancak kul olarak gelecektir.”(Meryem, 19/93)
İşte o gün bütün mülkün mutlak malikinin huzurunda zillet ve itaatle boyun eğecekler ve bu konuda yöneticiler de yönetilenler de birbirine eşit olacaktır.
88. O günün büyük dehşetinden ötürü “sen dağları görürsün de onları hareketsiz sanırsın.” Bütün dağların olduğu gibi durduklarını ve alışılagelen hallerinde olduklarını sanırsın. Halbuki dağlar bile en ileri derecede dehşete ve korkuya kapılacak, paramparça olup dağılacak, sonra da büsbütün yok olacaklar ve etrafa saçıp savrulacaklar. Bundan dolayı Yüce Allah:“Halbuki onlar bulutların geçip gitmesi gibi giderler” diye buyurmaktadır. Hafifliklerinden ve bu aşırı derecedeki korkularından dolayı böyle olacaklardır. Bu ise “her şeyi sapasağlam yapan Allah’ın yaratması”olduğundan dolayıdır.“Şüphesiz O, yaptıklarınızdan haberdardır.” ve size amellerinizin karşılığını verecektir. Daha sonra Allah, amellere nasıl karşılık vereceğini beyan ederek şöyle buyurmaktadır:
89. “Kim” ister sözlü, ister fiilî, ister kalbî hangi türden olursa olsun bir “iyilikle gelirse ona ondan daha iyisi vardır.”Yani onun on misli mükafat vardır ki bu da mükâfatın en asgari miktarıdır.“Hem onlar o günün dehşetinden yana güven içinde olacaklardır.” Yani her ne kadar onlarla birlikte korku ve dehşete kapılsalar da herkesin, kendisi sebebiyle dehşete kapıldıkları sebepten yana güvende olacaklardır.
90. “Kim de kötülükle” ki bu bütün kötülükleri kapsar “gelirse yüzleri üzere (süründürülerek) ateşe atılırlar.”Yani yüz üstü ateşe dökülürler ve onlara:“(Ne sandınız?) İşlediklerinizden başka bir karşılık mı görecektiniz?” denilir.
O Messenger, remember: the day in which the angel appointed to blow the trumpet a second time will blow, then everyone in the heavens and everyone on earth will be terrified except whom Allah has excluded from being terrified, as a grace from Him. And all the creation of Allah will come to him on that day, in obedience and with humility.
Ingatlah -wahai Rasul- tentang hari ketika malaikat yang ditugaskan untuk meniup sangkakala meniupnya pada tiupan kedua, sehingga semua yang berada di langit dan di bumi terkejut dan takut, selain yang dikecualikan oleh Allah untuk tidak merasa takut sebagai bentuk anugerah dari-Nya. Setiap makhluk Allah mendatangi-Nya pada hari itu dengan kondisi taat dan hina.
E rammenta – o Messaggero – del Giorno in cui l'Angelo addetto a soffiare nel corno soffierà per la seconda volta, e così saranno terrorizzati tutti coloro che sono nei cieli e in terra, all'infuori di colui che Allāh avrà liberato dal terrore, per Sua grazia; e tutte le creature di Allāh verranno, in quel Giorno, obbedienti e umili.
Spomeni, Poslaniče islama, Smak svijeta, kad će melek Israfil drugi put puhnuti u rog tako da će se nasmrt prepasti i prestraviti sve što se nalazi na nebesima i na Zemlji, osim onog koga Milostivi Allah, iz Svoje dobrote, poštedi. A svako će stvorenje pred Allaha ponizno doći.
وَيَوْمَ يُنفَخُ فِي الصُّورِ فَفَزِعَ مَن فِي السَّمَاوَاتِ (And [ remember ] the day when the Horn will be blown; so all those in the heavens and the earth will be in panic - 27:87). The word فَزِعَ faza' means being nervous or perplexed. In another verse on the same subject the word فَزِعَ Fazi'a is substituted by صَعِقَ ` Sa’ iqa which means losing consciousness. If both these verses are taken to refer to the first blowing of the Sur (the Horn) then the total sum of the two words would be that, at the time of the blowing of the Sur, everyone will get nervous and perplexed initially, and then will lose consciousness, and ultimately will die. Qatadah and some other Imams of tafsir have taken this verse for the second blowing of the Sur, when all the dead will resurrect. Thus the meaning of the verse would be that all the dead would get up perplexed. Some have interpreted that Sur will be blown thrice. On the first blowing, everyone will get nervous and perplexed, which is called 'the blowing of فَزِعَ faza'. On the second blowing everyone will die, which is 'the blowing of صَعِقَ Sa` aqa. The third blowing will be the blowing for the resurrection, on which all dead will get up. But only two blowings are mentioned in the Qur'an and Sahih ahadith. (Qurtubi, Ibn Kathir). Ibn Mubarak has quoted Hasan al-Basri (رح) that the Holy Prophet ﷺ has said that there will be a forty years gap in between the two blowings. (Qurtubi)
إِلَّا مَن شَاءَ اللَّـهُ (except such as Allah wills - 27:87). This exception is from Faza', which means panic and perplexity. The sense is that there will be people who will not be nervous at all at the time of resurrection. There is a hadith reported by Sayyidna Abu Hurairah ؓ that these people would be the martyrs. At the time of second life on resurrection they will not get nervous. (This is a Sahih hadith according to Ibn al-` Arabi - Qurtubi). Sayyidna Said ibn Jubair ؓ has also said that the exception applies to the martyrs, who will assemble around the ` Arsh wearing their swords. Quashiri has observed that prophets are the very first included among them, because they have the status of martyrs also, and their position as prophet is still higher. (Qurtubi)
The following verse will appear later in Surah Az-Zumar:
وَنُفِخَ فِي الصُّورِ فَصَعِقَ مَن فِي السَّمَاوَاتِ وَمَن فِي الْأَرْضِ إِلَّا مَن شَاءَ اللَّـهُ
For the Trumpet shall be blown and whosoever is in the heavens and whosoever is in the earth shall swoon, save whom Allah wills - 39:68.
This verse tells us that when the Horn will be blown, all those in the heavens and the earth will get unconscious, and then die. Here also an exception is made, which according to one hadith is meant for six angels, namely Jibra'il, Mik` ail, Israfil, Malakul-Maut and Hamalatul- 'Arsh, who will not die by the blow of Sur. Later, they will also die, as explained in the hadith. Those who have held that Faza' and Sa'aqa both relate to the same blowing, they have taken the exception, here as well, for the special angels, like Surah Az-Zumar. But those who have held that Faza' and Sa'aqa relate to two different blowings, they interpret the exception in the present verse as referring to the martyrs, as explained above.
The Terrors of the Day of Resurrection, the Rewards for Good Deeds and the Punishments for Evil Deed
Allah tells us about the terrors of the Day when the Sur will be blown. The Sur, as described in the Hadith, is,
«قَرْنٌ يُنْفَخُ فِيه»
(a horn which is blown into.) According to the Hadith about the Sur (Trumpet), it is (the angel) Israfil who will blow into it by the command of Allah, may He be exalted. He will blow into it for the first time, for a long time. This will signal the end of the life of this world, and the Hour will come upon the most evil of people ever to live. Everyone who is in the heavens and on earth will be terrified,
إِلاَّ مَن شَآءَ اللَّهُ
(except him whom Allah wills.) these are the martyrs, for they are alive, with their Lord, and being provided for. Imam Muslim bin Al-Hajjaj recorded that `Abdullah bin `Amr, may Allah be pleased with him, said that a man came to him and said, "What is this Hadith that you are narrating, that the Hour will come upon such and such people" He said, "Subhan Allah or `La Ilaha Illallah (or something similar), I had decided that I would not narrate anything to anyone now. I had only said that after a little while, you will see a major event which will destroy the House the Ka`bah, and such and such will happen." Then he said, "The Messenger of Allah ﷺ said:
«يَخْرُجُ الدَّجَّالُ فِي أُمَّتِي فَيَمْكُثُ أَرْبَعِينَ لَا أَدْرِي أَرْبَعِينَ يَوْمًا أَوْ أَرْبَعِينَ شَهْرًا أَوْ أَرْبَعِينَ عَامًا فَيَبْعَثُ اللهُ عِيسَى ابْنَ مَرْيَمَ كَأَنَّهُ عُرْوَةُ بْنُ مَسْعُودٍ فَيَطْلُبُهُ فَيُهْلِكُهُ، ثُمَّ يَمْكُثُ النَّاسُ سَبْعَ سِنِينَ لَيْسَ بَيْنَ اثْنَيْنِ عَدَاوَةٌ، ثُمَّ يُرْسِلُ اللهُ رِيحًا بَارِدَةً مِنْ قِبَلِ الشَّامِ، فَلَا يَبْقَى عَلَى وَجْهِ الْأَرْضِ أَحَدٌ فِي قَلْبِهِ مِثْقَالُ ذَرَّةٍ مِنْ خَيْرٍ أَوْ إِيمَانٍ إِلَّا قَبَضَتْهُ، حَتَّى لَوْ أَنَّ أَحَدَكُمْ دَخَلَ في كَبِدِ جَبَلٍ لَدَخَلَتْهُ عَلَيْهِ حَتَّى تَقْبِضَه»
(The Dajjal will emerge in my Ummah, and will remain for forty -- I do not know whether he said forty days, or forty months, or forty years -- then Allah will send `Isa son of Maryam, who looks like `Urwah bin Mas`ud, and he will search for him and destroy him. Then mankind will remain for seven years during which there will not be any enmity between any two people. Then Allah will send a cool wind from the direction of Syria, and no one will be left on the face of the earth who has even a speck of goodness or faith in his heart, but it will take him. Even if he entered into the heart of a mountain, the wind would follow him and seize him.)" He said, "I heard it from the Messenger of Allah ﷺ who said:
«فَيَبْقَى شِرَارُ النَّاسِ فِي خِفَّةِ الطَّيْرِ وَأَحْلَامِ السِّبَاعِ لَا يَعْرِفُونَ مَعْرُوفًا، وَلَا يُنْكِرُونَ مُنْكَرًا، فَيَتَمَثَّلُ لَهُمُ الشَّيْطَانُ فَيَقُولُ: أَلَا تَسْتَجِيبُونَ؟ فَيَقُولُونَ: فَمَا تَأْمُرُنَا؟ فَيَأْمُرُهُمْ بِعِبَادَةِ الْأَوْثَانِ، وَهُمْ فِي ذَلِكَ دَارٌّ رِزْقُهُمْ حَسَنٌ عَيْشُهُمْ، ثُمَّ يُنْفَخُ فِي الصُّورِ فَلَا يَسْمَعُهُ أَحَدٌ إِلَّا أَصْغَى لِيتًا وَرَفَعَ لِيتًا قَالَ وَأَوَّلُ مَنْ يَسْمَعُهُ رَجُلٌ يَلُوطُ حَوْضَ إِبِلِهِ، قَالَ: فَيَصْعَقُ وَيَصْعَقُ النَّاسُ، ثُمَّ يُرْسِلُ اللهُ أَوْ قَالَ يُنْزِلُ اللهُ مَطَرًا كَأَنَّهُ الطَّلُّ أَوْ قَالَ:الظِّلُّ نُعْمَانُ الشَّاكُّ فَتَنْبُتُ مِنْهُ أَجْسَادُ النَّاسِ، ثُمَّ يُنْفَخُ فِيهِ أُخْرَى فَإِذَا هُمْ قِيَامٌ يَنْظُرُونَ، ثُمَّ يُقَالُ: يَا أَيُّهَا النَّاسُ هَلُمُّوا إِلَى رَبِّكُمْ وَقِفُوهُمْ إِنَّهُمْ مَسْؤُولُونَ، ثُمَّ يُقَالُ: أَخْرِجُوا بَعْثَ النَّارِ، فَيُقَالُ: مِنْ كَمْ؟ فَيُقَالُ: مِنْ كُلِّ أَلْفٍ تِسْعَمِائَةٍ وَتِسْعَةً وَتِسْعِينَ، قَالَ: فَذَلِكَ يَوْمَ يَجْعَلُ الْوِلْدَانُ شِيبًا، وَذَلِكَ يَوْمَ يُكْشَفُ عَنْ سَاق»
(Then the most evil of people will remain, and they will be as nimble as birds and will be more temperamental than wild beasts. They will not recognize anything good or denounce anything evil. The Shaytan will appear to them and will say, "Will you do as I tell you" They will say, "What do you command us to do" He will command them to worship idols but in spite of this their provision will be plentiful and they will lead comfortable lives. Then the Sur (Trumpet) will be blown, and no one will hear it but he will tilt his head to hear the sound. The first person to hear it will be a man who is setting up the tank for watering his camels. He will fall down, and all the other people will also fall down. Then Allah will send -- or send down -- rain like dew -- or he said, like shade (Nu'man was the one who was not sure) -- from which will grow the bodies of the people. Then the Trumpet will be blown again, and they will get up and look around. Then it will be said: "O mankind! Go to your Lord!" And they will be stopped, for they are to be questioned. Then it will be said: "Bring forth the people who are to be sent to the Fire." It will be asked: "How many are they" It will be said, "Out of every thousand, nine hundred and ninety-nine." That will be the Day which will make the children grey-headed, and that will be the Day when the Shin shall be uncovered.) His saying;
«ثُمَّ يُنْفَخُ فِي الصُّورِ فَلَا يَسْمَعُهُ أَحَدٌ إِلَّا أَصْغَى لِيتًا وَرَفَعَ لِيتًا»
(Then the Sur (Trumpet) will be blown, and no one will hear it but he will tilt his head to hear the sound.) means that they will tilt their heads so that they can better hear the sound coming from the heavens. That is the blast of the Sur which will terrify everyone, then after that will come the blast which will cause them to die, then the blast which will resurrect them to meet the Lord of the worlds -- this is when all of the creation will be brought forth from their graves. Allah says:
وَكُلٌّ أَتَوْهُ دَخِرِينَ
(And all shall come to Him, humbled.) meaning, humbling themselves and obeying Him, and no one will go against His command. This is like the Ayat:
يَوْمَ يَدْعُوكُمْ فَتَسْتَجِيبُونَ بِحَمْدِهِ
(On the Day when He will call you, and you will answer with His praise and obedience) (17:52).
ثُمَّ إِذَا دَعَاكُمْ دَعْوَةً مِّنَ الاٌّرْضِ إِذَآ أَنتُمْ تَخْرُجُونَ
(Then afterwards when He will call you by a single call, behold, you will come out from the earth) (30:25). According to the Hadith about the Sur, when it is blown for the third time, Allah will command the souls to be put into the hole of the Sur (Trumpet), then Israfil will blow into it, after the bodies have grown in their graves and resting places, and when he blows into the Sur (Trumpet), the souls will fly, the believers' souls glowing with light, and the disbelievers' souls looking like darkness. And Allah will say: "By My might and majesty, every soul will go back to its body." And the souls will come back to their bodies and go through them like poison going through a person who is bitten or stung by a poisonous creature. Then they will get up, brushing off the dirt of their graves. Allah says:
يَوْمَ يَخْرُجُونَ مِنَ الاٌّجْدَاثِ سِرَاعاً كَأَنَّهُمْ إِلَى نُصُبٍ يُوفِضُونَ
(The Day when they will come out of the graves quickly as racing to a goal.) (70:43)
وَتَرَى الْجِبَالَ تَحْسَبُهَا جَامِدَةً وَهِىَ تَمُرُّ مَرَّ السَّحَابِ
(And you will see the mountains and think them solid, but they shall pass away as the passing away of the clouds.) (27:88) meaning, you will see them as if they are fixed and as if they will remain as they are, but they will pass away as the passing away of the clouds, i.e., they will move away from their places. This is like the Ayat:
يَوْمَ تَمُورُ السَّمَآءُ مَوْراً - وَتَسِيرُ الْجِبَالُ سَيْراً
(On the Day when the heaven will shake with a dreadful shaking, And the mountains will move away with a (horrible) movement.) (52:9-10)
وَيَسْـَلُونَكَ عَنِ الْجِبَالِ فَقُلْ يَنسِفُهَا رَبِّى نَسْفاً - فَيَذَرُهَا قَاعاً صَفْصَفاً - لاَّ تَرَى فِيهَا عِوَجاً وَلا أَمْتاً
(And they ask you concerning the mountains: say, "My Lord will blast them and scatter them as particles of dust. Then He shall leave them as a level smooth plain. You will see therein nothing crooked or curved.") (20:105-107),
" وَيَوْمَ نُسَيِّرُ الْجِبَالَ وَتَرَى الاٌّرْضَ بَارِزَةً
(And (remember) the Day We shall cause the mountains to pass away, and you will see the earth as a leveled plain.) (18:47).
صُنْعَ اللَّهِ الَّذِى أَتْقَنَ كُلَّ شَىْءٍ
(The work of Allah, Who perfected all things,) means, He does that by His great power.
الَّذِى أَتْقَنَ كُلَّ شَىْءٍ
(Who perfected all things,) means, He has perfected all that He has created, and has fashioned it according to His wisdom.
إِنَّهُ خَبِيرٌ بِمَا تَفْعَلُونَ
(verily, He is well-acquainted with what you do) means, He knows all that His servants do, good or evil, and He will reward or punish them accordingly. Then Allah describes the state of the blessed and the doomed on that Day, and says:
مَن جَآءَ بِالْحَسَنَةِ فَلَهُ خَيْرٌ مِّنْهَا
(Whoever brings a good deed, will have better than its worth.) Qatadah said, "That is sincerely for Allah alone." Allah has explained elsewhere in the Qur'an that He will give ten like it.
وَهُمْ مِّن فَزَعٍ يَوْمَئِذٍ ءَامِنُونَ
(and they will be safe from the terror on that Day.) This is like the Ayah,
لاَ يَحْزُنُهُمُ الْفَزَعُ الاٌّكْبَرُ
(The greatest terror will not grieve them) (21:103) and Allah said:
أَفَمَن يُلْقَى فِى النَّارِ خَيْرٌ أَم مَّن يَأْتِى ءَامِناً يَوْمَ الْقِيَـمَةِ
(Is he who is cast into the Fire better or he who comes secure on the Day of Resurrection) (41:40),
وَهُمْ فِى الْغُرُفَـتِ ءَامِنُونَ
(and they will reside in the high dwellings in peace and security) (34:37).
وَمَن جَآءَ بِالسَّيِّئَةِ فَكُبَّتْ وُجُوهُهُمْ فِى النَّارِ
(And whoever brings an evil deed, they will be cast down on their faces in the Fire.) means, whoever comes to Allah with evil deeds, and with no good deeds to his credit, or whose evil deeds outweigh his good deeds. Allah says:
هَلْ تُجْزَوْنَ إِلاَّ مَا كُنتُمْ تَعْمَلُونَ
((And it will be said to them) "Are you being recompensed anything except what you used to do")
Mensajero, recuerda: ¡El día en que el ángel designado para tocar la trompeta por segunda vez, sople, entonces todos en los cielos y todos en la Tierra estarán aterrorizados, excepto aquel a quien Al-lah haya protegido de sentirse aterrorizado, como una gracia de Él! Toda la creación de Al-lah vendrá a Él en ese día, en obediencia y con humildad.
Verán montañas, que pensaban que eran firmes, moverse en ese día como las nubes. Es obra de Al-lah, porque Él es Quien hace que se muevan. Al-lah está consciente de todo lo que hacen. Ninguna de sus acciones está oculta de Él y Él les recompensará por ellas.
And you will see mountains on that day thinking them to be firm without moving, but they will in fact move like clouds move. It is the doing of Allah, for He is the one who makes them move. He is Aware of what you do. None of your actions are hidden from Him and He shall reward you for them.
وَتَرَى الْجِبَالَ تَحْسَبُهَا جَامِدَةً وَهِيَ تَمُرُّ مَرَّ السَّحَابِ
And you see the mountains (at present) taking them as fixed, while they will fly like the flight of clouds - 27:88
The word تَرَى in the beginning of this verse is used in Arabic for both present and future tense. Therefore, it can be translated as "You see" or as "You will see". In the latter case, the verse would be referring to the mountains as they will appear on the Doomsday. The sense in that case will be that the mountains will be uprooted and blown like clouds, which though would appear stationary to the onlookers, but in reality will actually move swiftly. When huge bodies, whose beginning and end is not visible to the eyes, move in any direction, one does not perceive their movement, no matter how swiftly they move. They look like stationary objects, although they are moving. One could experience this while looking at a mass of cloud hanging overhead. One discovers their movement only when they move out so far away that a part of the sky is left bare towards the horizon. Based on this principle, the verse means that the mountains will seem, on the Doomsday, as if they are fixed, but it will be an illusion for an onlooker, because in reality they will be moving. Most of the commentators have interpreted this verse in this manner. The other interpretation is based on regarding the word "tara" as a verb in the present tense and translating it as,"You see" instead of "You will see". In this case, the verse is referring to the present state of the mountains, as they look stationary, and an ordinary onlooker thinks that they will remain fixed forever and will never move from their place, but on the Doomsday they will be floating like clouds. This interpretation is adopted by Maulana Ashraf Thanawi (رح) (and on that basis the verse is translated above as "You see" )
Some scholars have pointed out that different conditions are described in the Qur'an about mountains on the Doomsday. The first condition is that of اِندکاک Indkak and earthquake, which will envelop all the mountains of the world إِذَا دُكَّتِ الْأَرْضُ دَكًّا (When the earth is ground to powder-89:21) or إِذَا زُلْزِلَتِ الْأَرْضُ زِلْزَالَهَا (When the earth is shaken with a mighty shaking - 99:1). The second condition is that their big rocks will become like carded wool وَتَكُونُ الْجِبَالُ كَالْعِهْنِ الْمَنفُوشِ (And the mountains shall be like plucked wool-tufts - 101:5). This will happen at the time when the sky will become like molten copper. Mountain rocks will go up like carded wool, and the skies will come down and meet them in the middle يَوْمَ تَكُونُ السَّمَاءُ كَالْمُهْلِ وَتَكُونُ الْجِبَالُ كَالْعِهْنِ (Upon the day when heaven shall be as molten copper and the mountains shall be as plucked wool-tufts - 70:8-9). In the third condition the carded wool will no more remain a homogeneous body like rocks, but will turn into very fine particles وَبُسَّتِ الْجِبَالُ بَسًّا ﴿5﴾ فَكَانَتْ هَبَاءً مُّنبَثًّا (and the mountains crumbled and become a dust scattered - 56:5-6). In the fourth condition, the fine particles of mountain rocks will get dispersed يَنسِفُهَا رَبِّي نَسْفًا (So, you say, "My Lord will blow them up totally (as dust) - 20:105). In the fifth condition, the fine particles of mountain rocks, which will engulf the land like cloud of dust will be driven up by the winds. This cloud of dust will cover up the whole world, and will appear stationary, although there will be swift movement in it like clouds تَرَى الْجِبَالَ تَحْسَبُهَا جَامِدَةً وَهِيَ تَمُرُّ مَرَّ السَّحَابِ (And you see the mountains (at present) taking them as fixed, while they will fly like the flight of clouds - 27:88). Some of these conditions will take place at the first blowing of the Sur, and some after the second blowing, when the world will be made absolutely flat plain. There will be no caves or mountains left in the world, nor will there be any building or tree فَقُلْ يَنسِفُهَا رَبِّي نَسْفًا فَيَذَرُهَا قَاعًا صَفْصَفًا لَّا تَرَىٰ فِيهَا عِوَجًا وَلَا أَمْتًا (20:105-107). (Qurtubi, Ruh ul-Ma ani)
صُنْعَ اللَّـهِ الَّذِي أَتْقَنَ كُلَّ شَيْءٍ
An act of Allah who has perfected every thing. - 27:88
Sun' means skillful act, and 'itqan' means to make perfect and firm. Apparently this sentence is related to all the preceding subjects wherein Allah Ta` ala's omnipotence and marvelous creations are described, where the alteration of day and night is mentioned, and the blowing of Sur and resulting conditions of the Doomsday are related. It is to emphasize that all these situations should not amaze and astonish any one, because their Creator is not a man or an angel having limited knowledge and power, but the Lord of all the worlds. But if this sentence is read as referring only to the adjacent preceding sentence تَرَى الْجِبَالَ تَحْسَبُهَا جَامِدَةً (And you see the mountains (at present) taking them as fixed - 27:88) then it would mean that the phenomenon about the mountains, that they look stationary, whereas in reality they are moving, is not something astonishing, because all these happenings are not beyond the power of Allah Ta` ala, who is All Powerful.
Và Ngươi sẽ thấy những quả núi mà Ngươi tưởng chúng cố định vững chắc, nhưng vào Ngày Đó chúng sẽ tan vỡ rất nhanh như những đám mây tan. Sản phẩm của Allah đã tạo rồi Ngài rung chuyển chúng, quả thật Ngài luôn biết rõ mọi điều các ngươi làm, không gì giấu giếm được Ngài và dựa vào đó Ngài sẽ ban thưởng xứng đáng cho các ngươi.
E vedrai le montagne, in quel giorno, come fossero fisse, immobili, ma in realtà correranno veloci come le nuvole: Creazione di Allāh; Egli è Colui che le muove; in verità, Egli è Consapevole delle vostre azioni, nessuna vostra azione Gli è nascosta e vi giudicherà per esse.
Ti ćeš tog Dana gledati planine i misliti da su nepokretne, a one će se poput oblakā kretati – Allahovo je to djelo, On ih pokreće, On je sve savršeno stvorio i dao. Allah je Sveznajući, On je o svemu dobro obaviješten, upućen je u ljudska djela, dobra i hrđava, za koja će pred Njime račun polagati.
Makikita mo ang mga bundok sa Araw na iyon, habang nag-aakala kang ang mga ito ay nakapirmi na hindi gumagalaw samantalang ang mga ito sa reyalidad ng kalagayan ay umuusad nang mabilis gaya ng pag-usad ng mga ulap, bilang pagkayari ni Allāh sapagkat Siya ang nagpapagalaw sa mga ito. Tunay na Siya ay Mapagbatid sa anumang ginagawa ninyo: walang nakakukubli sa Kanya na anuman mula sa mga gawain ninyo, at gaganti sa inyo sa mga iyon.
O gün, hareketsiz sabit olduklarını zannettiğin dağlar görürsün. Oysa onlar gerçekte, bulutların ilerlediği gibi süratle akıp giderler. İşte Allah’ın yapması böyledir. Dağları hareket ettiren Yüce Allah’tır. Şüphesiz O, bütün yaptıklarınızdan haberdardır. Yaptıklarınızdan hiçbir şey O'na gizli kalmaz. Buna göre size karşılığını verecektir.
Tu verras ce jour-là les montagnes que tu croiras immobiles alors qu’en réalité, elles se déplaceront aussi vite que les nuages. C’est ainsi qu’Allah les fait se déplacer. Il sait le mieux ce que vous faites. Rien de vos œuvres ne Lui échappe et Il vous rétribuera selon leur nature.
Pada hari itu, engkau melihat gunung-gunung dengan mengiranya diam dan tidak bergerak, padahal sesungguhnya gunung-gunung itu berjalan kencang sebagaimana jalannya awan. Itulah ciptaan Allah dan Dialah yang telah menggerakkannya. Sesungguhnya Dia Maha Mengetahui apa yang kalian kerjakan, tidak ada sesuatu pun dari perbuatan kalian yang tersembunyi dari-Nya, dan Dia akan membalas kalian atasnya.
Coloro che verranno, nel Giorno del Giudizio, con la fede e le buone azioni, otterranno il Paradiso, e saranno certi che Allāh li salverà dal terrore, nel Giorno della Resurrezione.
Quiconque se présentera le Jour de la Résurrection muni de foi et de bonnes œuvres aura comme récompense le Paradis et Allah l’épargnera de la terreur du Jour de la Résurrection.
Ko stane pred Uzvišenog Allaha kao vjernik i donese dobra djela, takav će dobiti Džennet. Njih će Allah sačuvati od najvećeg užasa na Danu sudnjem.
Barang siapa pada hari Kiamat nanti datang dengan membawa iman dan amal saleh maka baginya surga dan mereka merasa tenteram karena ditenteramkan oleh Allah dari rasa takut yang dahsyat di hari Kiamat.
Her kim, kıyamet günü iman ve salih amelle gelirse, ona cennet vardır ve bu kimseler, kıyamet gününün dehşetinden, Allah’ın emin kılması sayesinde güven içindedirler.
En el Día del Juicio, quien traiga fe y buenas obras ganará el paraíso y estará a salvo de los horrores de ese día, debido a que Al-lah le otorgará esa seguridad.
مَن جَاءَ بِالْحَسَنَةِ فَلَهُ خَيْرٌ مِّنْهَا
"Whoever will come with the good deed will have (a reward) better than that" - 27:89
This description relates to the situation that will take place after the Doomsday and the account taking. Here the word hasanah is purported for the kalimah of لا إله إلا اللہ محمد رسول اللہ (as explained by Ibrahim) or it is an expression of sincerity (as interpreted by Qatadah). Some have interpreted this to include complete submission. The sense is that every good deed will be recompensed by a reward better than the deed; but it should be remembered that a person's righteous acts could be considered as righteous only when he fulfills its first condition of having faith in Allah Ta` ala. Then he would get an award better than commensurable to his good deeds. It means that he would be graced with eternal bounties of the Paradise, and would escape from all troubles and torments for good. Some have interpreted that the word "better" means here that the reward of one good deed would be awarded from ten times to seven hundred times more. (Mazhari)
وَهُم مِّن فَزَعٍ يَوْمَئِذٍ آمِنُونَ
and such people will be immune on that day from any panic -27:89.
Word Faza' is purported here for any big calamity or perplexity. Thus the meaning of the sentence is that, while living in this world, every pious person is scared of his fate in the Hereafter, and as a matter of fact, he should be scared in the light of Qur'anic verse إِنَّ عَذَابَ رَبِّهِمْ غَيْرُ مَأْمُونٍ (70:28). The torment of Allah is not something to be forgotten and set aside. It is for this reason that even the prophets, the companions, and saints were always frightened and daunted. But after the account taking on Doomsday those who would bring the hasanah (the good deed contemplated in this verse) with them would be free from all fear and grief, and will live forever in complete tranquility. (Only Allah knows best)
Ang sinumang maghatid sa Araw ng Pagbangon ng pananampalataya at gawang maayos, ukol sa kanya ay ang Paraiso. Sila ay mga matitiwasay dahil sa pagpapatiwasay ni Allāh sa kanila laban sa hilakbot ng Araw ng Pagbangon.
Ai đến trình diện trong Ngày Phán Xét bằng đức tin Iman và việc làm ngoan đạo, y sẽ được ban thưởng Thiên Đàng và được Allah cho bình an thoát khỏi cảnh sợ hãi kinh hồn bạc vía vào Ngày Phán Xét.
On the Day of Judgement, whoever brings faith and good deeds will gain paradise and will be safe from the horrors of that day due to Allah granting them that safety.
A ko pred Svemogućeg Allaha izađe kao nevjernik ili kao veliki grešnik, Allah će ga u Oganj gurnuti naglavačke. Bit će ukoreni, te će im biti rečeno: “Zar je ova kazna išta drugo osim prikladna ‘nagrada’ za gnusna djela, nevjerstvo i poroke, koje si činio na dunjuluku!” U tome će im biti poniženje.
Pero quien llegue con incredulidad y pecados, obtendrá el fuego del infierno en el cual será arrojado. Se le dirá a modo de reprimenda: “¿Están siendo compensados, por algo diferente a la incredulidad y los pecados que solían cometer?”
Her kim de küfür ve günahlarla gelirse, onun için yüzleri üzerine içine atılacağı cehennem ateşi vardır. Azarlanıp, tahkir edilerek onlara şöyle denir: "Sizler dünya hayatında küfür ve günah olarak işlemiş olduklarınızdan başka bir şeyle mi karşılık göreceksiniz.?"
E coloro che verranno con la miscredenza e il peccato otterranno il fuoco, e saranno gettati sui loro volti, e verrà detto loro, rimproverandoli e denigrandoli: "Non state forse ottenendo la ricompensa degli atti di miscredenza e i peccati che compivate in vita?!"
Và ai đến trình diện Allah bằng tấm lòng vô đức tin và tội lỗi thì họ sẽ bị quẳng úp mặt vào Hỏa Ngục, lúc đó có lời hỏi khinh khi, sỉ nhục họ: Phải chăng hành phạt này không tương xứng với việc phủ nhận đức tin và tội lỗi mà các người đã làm ở trên trần gian hay sao?
Sebaliknya, barang siapa yang datang dengan membawa kekufuran dan kemaksiatan maka bagi mereka neraka, wajah mereka diceburkan ke dalamnya dan dikatakan kepada mereka sebagai bentuk hinaan dan celaan, “Tidaklah kalian mendapatkan balasan melainkan atas apa yang telah kalian lakukan di dunia berupa kekufuran dan kemaksiatan.”
Tandis que celui qui se présentera muni de mécréance et de péchés aura comme punition le Feu et tous y seront jetés le visage le premier. On leur dira en même temps en guise de réprimande et de vexation: Ne recevez-vous pas la rétribution que vous méritez pour votre mécréance et votre désobéissance dans le bas monde ?
And whoever comes with disbelief and sins, for them will be the hellfire in which they will be thrown face first. It will be said to them by way of rebuke and humiliation: “Are you being requited except for the disbelief and the sins you used to commit?”
Ang sinumang maghatid ng kawalang-pananampalataya at mga pagsuway, ukol sa kanila ay ang Apoy; ingungudngud sila roon sa mga mukha nila. Sasabihin sa kanila bilang paninisi sa kanila at paghamak: "Gagantihan kaya kayo maliban pa ng anumang dati ninyong ginagawa sa Mundo na kawalang-pananampalataya at mga pagsuway."
In the present world, the real reason for denial of the Truth is the lack of fear of God. It is due to this mentality of fearlessness that man ignores the Truth, and setting himself up against it, indulges in arrogant behaviour. But, when the period of examination is over and, as a sign, the Judgement Day trumpet is blown, people will suddenly come to know that their fearlessness was simply based on ignorance. On that Day, all greatness will be washed away like a wall of sand. This will be such a terrible moment that not only human beings, but even the mountains will crumble. At that time, all humility will be on one side, while all the power will be on the other. At that time, all the things which were considered important in this world, will become unimportant. On that Day, only righteous deeds will carry weight. On that Day, the ‘losers’ will become the successful ones and the ‘successful ones’—in the world—will face deprivation forever.
Di' loro, o Messaggero di Allāh: "In verità, mi è stato ordinato di adorare il Dio della Mekkah, Colui che l'ha resa sacra, affinché non venga versato il sangue in essa, e che a nessuno venga fatto del male in essa, e affinché nessun animale selvatico di quel luogo venga cacciato, e i suoi alberi non vengano tagliati; e a Lui, gloria Sua, appartiene il Regno di ogni cosa; e mi è stato ordinato di essere tra i sottomessi ad Allāh e tra coloro che sono stati guidati a Lui tramite l'obbedienza Lui dovuta.
The Command to worship Allah and to call People with the Qur'an
Allah commands His Messenger to say:
إِنَّمَآ أُمِرْتُ أَنْ أَعْبُدَ رَبِّ هَذِهِ الْبَلْدَةِ الَّذِى حَرَّمَهَا وَلَهُ كُلُّ شَىءٍ
(I have been commanded only to worship the Lord of this city, Who has sanctified it and to Whom belongs everything.) This is like the Ayah,
قُلْ يأَيُّهَا النَّاسُ إِن كُنتُمْ فِى شَكٍّ مِّن دِينِى فَلاَ أَعْبُدُ الَّذِينَ تَعْبُدُونَ مِن دُونِ اللَّهِ وَلَـكِنْ أَعْبُدُ اللَّهَ الَّذِى يَتَوَفَّاكُمْ
(Say: "O you mankind! If you are in doubt as to my religion, then (know that) I will never worship those whom you worship besides Allah. But I worship Allah Who causes you to die.) (10:104) The fact that the word "Rabb" (Lord) is connected to the word city (in the phrase "the Lord of this city") is a sign of honor and divine care for that city. This is like the Ayah,
فَلْيَعْبُدُواْ رَبَّ هَـذَا الْبَيْتِ - الَّذِى أَطْعَمَهُم مِّن جُوعٍ وَءَامَنَهُم مِّنْ خوْفٍ
(So let them worship the Lord of this House (the Ka`bah), Who has fed them against hunger, and has made them safe from fear.) (106:3-4)
الَّذِى حَرَّمَهَا
(Who has sanctified it) means, the One Who made it a sanctuary by His Law and by His decree, making it sanctified. It was recorded in the Two Sahihs that Ibn `Abbas said: "On the day of the conquest of Makkah, the Messenger of Allah ﷺ said:
«إِنَّ هَذَا الْبَلَدَ حَرَّمَهُ اللهُ يَوْمَ خَلَقَ السَّمَوَاتِ وَالْأَرْضَ، فَهُوَ حَرَامٌ بِحُرْمَةِ اللهِ إِلَى يَوْمِ الْقِيَامَةِ، لَا يُعْضَدُ شَوْكُهُ، وَلَا يُنَفَّرُ صَيْدُهُ وَلَا يَلْتَقِطُ لُقَطَتَهُ إِلَّا مَنْ عَرَّفَهَا وَلَا يُخْتَلَى خَلَاهَا»
(Verily, this city was made sacred by Allah the day He created the heavens and the earth, so it is sacred by the sanctity of Allah until the Day of Resurrection. Its thorny bushes should not be cut, its game should not be chased, and its lost property should not be picked up except by one who would announce it publicly and none is allowed to uproot its thorny shrubs...)" This was reported in Sahih, Hasan, Musnad narrarations, through various routes, by such a large group that it is absolutely unquestionable, as has been explained in the appropriate place in the book Al-Ahkam, to Allah is the praise and thanks.
وَلَهُ كُلُّ شَىءٍ
(and to Whom belongs everything.) This is a statement of general application following a specific statement, i.e., He is the Lord of this city, and the Lord and Sovereign of all things, there is no god worthy of worship besides Him.
وَأُمِرْتُ أَنْ أَكُونَ مِنَ الْمُسْلِمِينَ
(And I am commanded to be from among the Muslims. ) means, those who believe in Allah alone, who are sincere towards Him and who obediently follow His commands.
وَأَنْ أَتْلُوَ الْقُرْءَانَ
(And that I should recite the Qur'an,) means, to people, so as to convey it to them. This is like the Ayah,
ذَلِكَ نَتْلُوهُ عَلَيْكَ مِنَ الآيَـتِ وَالذِّكْرِ الْحَكِيمِ
(This is what We recite to you of the Ayat and the Wise Reminder.) (3:58)
نَتْلُواْ عَلَيْكَ مِن نَّبَإِ مُوسَى وَفِرْعَوْنَ بِالْحَقِّ
(We recite to you some of the news of Musa and Fir`awn in truth.) (28:3) meaning, `I am a conveyer and a warner.'
فَمَنِ اهْتَدَى فَإِنَّمَا يَهْتَدِى لِنَفْسِهِ وَمَن ضَلَّ فَقُلْ إِنَّمَآ أَنَاْ مِنَ الْمُنذِرِينَ
(then whosoever receives guidance, receives it for the good of himself; and whosoever goes astray, say (to him): "I am only one of the warners.") meaning, `I have an example to follow in the Messengers who warned their people, and did what they had to do in order to convey the Message to them and fulfil the covenant they had made.' Allah will judge their nations to whom they were sent, as He says:
فَإِنَّمَا عَلَيْكَ الْبَلَـغُ وَعَلَيْنَا الْحِسَابُ
(your duty is only to convey and on Us is the reckoning) (13: 40).
إِنَّمَآ أَنتَ نَذِيرٌ وَاللَّهُ عَلَى كُلِّ شَىْءٍ وَكِيلٌ
(But you are only a warner. And Allah is a Protector over all thing) (11:12).
وَقُلِ الْحَمْدُ للَّهِ سَيُرِيكُمْ ءَايَـتِهِ فَتَعْرِفُونَهَا
(And say: "All the praises and thanks be to Allah. He will show you His Ayat (signs), and you shall recognize them.) means, praise be to Allah, Who does not punish anyone except after establishing plea against him, warning him and leaving him with no excuse. Allah says:
سَيُرِيكُمْ ءَايَـتِهِ فَتَعْرِفُونَهَا
(He will show you His Ayat (signs), and you shall recognize them.) This is like the Ayah,
سَنُرِيهِمْ ءَايَـتِنَا فِى الاٌّفَاقِ وَفِى أَنفُسِهِمْ حَتَّى يَتَبَيَّنَ لَهُمْ أَنَّهُ الْحَقُّ
(We will show them Our signs in the universe, and in themselves, until it becomes manifest to them that this is the truth) (41:53).
وَمَا رَبُّكَ بِغَـفِلٍ عَمَّا تَعْمَلُونَ
(And your Lord is not unaware of what you do.) means, on the contrary, He witnesses and sees all things. It was recorded that Imam Ahmad, may Allah have mercy upon him, used to recite the following two lines of verse, whether they were written by him or someone else: "If you are alone one day, do not say, `I am alone.' Rather say, `Someone is watching me.' Do not think that Allah will let His attention wander for even an instant, or that anything is hidden from Him." This is the end of the Tafsir of Surat An-Naml. All praise and thanks be to Allah.
O Messenger! Say to them: “I have only been commanded to worship the Lord of this city (Makkah) which He has sanctified, so no blood should be shed in it, nor should anyone be oppressed in it, nor should its game be hunted or trees cut. And to Him belongs the authority over everything. I have also been commanded to be from those who submit to Allah in obedience to Him.”
Allahov Poslaniče, obrati im se: “Naređeno mi je da obožavam samo Gospodara ovog grada, Mekke, koji je Allah svetim učinio – u njemu nije dozvoljeno prolivati krv, ni loviti, ni trgati rastinje. Allahu sve pripada, On upravlja kako hoće. I naredio mi je moj Gospodar da budem jedan od onih koji su Mu poslušni i Njegovu vjerozakonu potčinjeni.”
Sabihin mo sa kanila, O Sugo: "Inutusan lamang ako na sumamba sa Panginoon ng Makkah, na nagpabanal nito kaya hindi padadanakin dito ang dugo, hindi lalabagin sa katarungan dito ang isa man, hindi papatayin ang ligaw na hayop nito, at hindi puputulin ang mga puno nito; at sa Kanya – kaluwalhatian sa Kanya – ang pagmamay-ari sa bawat bagay; at inutusan ako na maging kabilang ako sa mga sumusuko kay Allāh, na mga nagpapaakay sa Kanya sa pagtalima,
91- (De ki:)“Ben ancak bu (Mekke’yi) saygın/dokunulmaz kılan ve her şey kendisine ait olan bu beldenin Rabbine ibadet etmekle emrolundum. Yine bana müslümanlardan olmam emredildi.
92- Bir de Kur’ân’ı okumam.” Artık kim hidâyet bulursa o, ancak kendi yararına hidâyet bulmuş olur. Kim de saparsa sen de ki:“Ben, ancak bir uyarıcıyım.”
93- Ve de ki:“Hamdolsun Allah’a! O, size âyetlerini gösterecek, siz de onları tanıyacaksınız.” Rabbin, yaptıklarınızdan gafil değildir.
91. Yani ey Muhammed, onlara de ki:“Ben ancak bu (Mekke’yi) saygın/dokunulmaz kılan” ve ahalisine nimetler verdiği için bunları şükür ve kabulle karşılamaları gereken “ve” Allah’ın rububiyetinin yalnızca Mekke’ye has olduğu zannedilmesin diye ister yüce şeyler, ister aşağı şeyler olsun var olan “her şey kendisine ait olan” ifadesi getirilerek rububiyetinin her şeyi kapsadığı belirtilmiştir; “bu beldenin” yani Mekke-i Mükerreme’nin “Rabbine ibadet etmekle emrolundum. Yine bana müslümanlardan olmam” İslâm’a girmekte elimi çabuk tutmam “emredildi.”
Peygamber sallallahu aleyhi ve sellem bu emri fiilen yerine getirmiştir. O, bu ümmetin arasında ilk müslüman olan kişidir ve ümmet arasında en büyük teslimiyetle kendisini Allah’a teslim etmiş olan kişidir.
92. “Bir de” size kendisiyle hidâyet bulasınız, ona uyasınız, lafız ve manalarını öğrenesiniz diye “Kur’ân’ı okumam.” emredildi. İşte benim görevim budur ve ben de bunu eksiksiz yerine getirmiş bulunuyorum. O nedenle “Artık kim hidâyet bulursa o, ancak kendi yararına hidâyet bulmuş olur.”Hidâyetin faydasını o görür. Bunun meyvesini o devşirir.“Kim de saparsa sen de ki: “Ben, ancak bir uyarıcıyım.” Elimde zorla hidâyete iletme gücü yoktur.
93. “Ve de ki: Hamdolsun Allah’a!”Dünyada da âhirette de hamd yalnız O’nundur. Bütün yaratıkların da hamdi yalnız O’nadır. Özellikle de kulları arasından seçkin ve özel kimselerin hamdi O’nadır. Bu özel kimselerin Rablerine yönelik olarak şimdiye kadar yaptıkları ve yapmaları gereken bütün hamd ve senaları, derecelerinin yüksekliği, O’na yakınlığı ve O’nun onlar üzerindeki hayırlarının çokluğu dolayısıyla hiç şüphesiz diğerlerinin yaptığı hamdlere göre daha büyüktür.“O size âyetlerini gösterecek, siz de onları” size hakkı ve batılı aoaçık gösterecek şekilde “tanıyacaksınız.” Kendileri vasıtasıyla karanlıkları aydınlatacak türden âyetlerini size kaçınılmaz olarak gösterecektir ki “Helâk olan kişi apaçık bir delil üzere helâk olsun, hayatta kalan kişi de apaçık bir delil üzere yaşasın.”(el-Enfal, 8/42)“Rabbin, yaptıklarınızdan gafil değildir.” Bilakis O, sizin işlemekte olduğunuz amelleri ve hallerinizi çok iyi bilendir. Bu amellerin karşılığının ne olacağını da bilir. O, aranızda öyle bir hüküm verecektir ki bu hükmü dolayısıyla O’na hamdedeceksiniz ve hiçbir şekilde sizin O’na karşı getirebileceğiniz bir deliliniz bulunmayacaktır.
llah’ın lütfu, yardımı ve kolaylaştırması ile Neml Sûresi’nin tefsiri burada sona ermektedir.
***
-Ey Peygamber!- Onlara de ki: "Ben, içinde kan akıtılmayı, zulmetmeyi, av hayvanının öldürülmesini ve ağaçların kesilmesini haram kılan Mekke’nin Rabbine ibadet etmekle emrolundum. Bütün her şeyin mülkü Allah -Subhanehu ve Teâlâ-‘ya aittir. Ayrıca Yüce Allah’a teslim olmak ve O'na itaat edip boyun eğmekle emrolundum.
"Aku hanya diperintahkan untuk menyembah Rabb negeri ini (Makkah) yang telah menjadikannya haram, dan kepunyaanNya-lah segala sesuatu, dan aku diperintahkan supaya aku termasuk orang-orang yang berserah diri. Dan supaya aku membacakan al-Qur`an (kepada manusia). Maka barangsiapa yang mendapat pe-tunjuk, maka sesungguhnya dia hanyalah mendapat petunjuk untuk (kebaikan) dirinya, dan barangsiapa yang sesat maka katakanlah, 'Sesungguhnya aku (ini) tidak lain hanyalah salah seorang pemberi peringatan.' Dan katakanlah, 'Segala puji bagi Allah, Dia akan memperlihatkan kepadamu tanda-tanda kebesaranNya, maka kamu akan mengetahuinya. Dan Rabbmu tiada lalai dari apa yang kamu kerjakan'." (An-Naml: 91-93).
(91) Maksudnya, katakanlah kepada mereka wahai Muham-mad, ﴾ إِنَّمَآ أُمِرۡتُ أَنۡ أَعۡبُدَ رَبَّ هَٰذِهِ ٱلۡبَلۡدَةِ ﴿ "Aku hanya diperintahkan untuk menyembah Rabb negeri ini." Maksudnya, Makkah al-Mukarramah, ﴾ ٱلَّذِي حَرَّمَهَا ﴿ "yang telah menjadikannya haram" dan memberikan lim-pahan karunia kepada penduduknya. Maka mereka wajib me-responsnya dengan bersyukur dan menerima, ﴾ وَلَهُۥ كُلُّ شَيۡءٖۖ ﴿ "dan kepunyaanNya-lah segala sesuatu," yang ada di atas dan yang di bawah. Kalimat ini diungkapkan agar tidak ada anggapan keliru bahwa kerububiyahanNya tidak hanya khusus pada Baitullah saja. Dan aku diperintah ﴾ أَنۡ أَكُونَ مِنَ ٱلۡمُسۡلِمِينَ ﴿ "supaya aku termasuk orang-orang yang berserah diri."[41] Maksudnya, aku segera masuk kepada Islam. Dan ini telah dilakukan oleh Rasulullah a, karena beliau adalah orang pertama yang masuk Islam dari umat ini dan meru-pakan orang yang paling besar penyerahan dirinya.
(92) ﴾ و َ ﴿ "Dan" aku juga diperintah ﴾ أ َ ن ْ أَتۡلُوَاْ ﴿ "supaya aku membacakan" kepada kalian ﴾ ٱلۡقُرۡءَانَۖ ﴿ "al-Qur`an," agar kalian men-jadikannya sebagai pedoman, mengikuti dan mempelajari lafazh-lafazhnya dan makna-maknanya. Inilah yang menjadi kewajibanku, dan aku pun telah menunaikannya. ﴾ فَمَنِ ٱهۡتَدَىٰ فَإِنَّمَا يَهۡتَدِي لِنَفۡسِهِۦۖ ﴿ "Maka barangsiapa yang mendapat petunjuk maka sesungguhnya ia hanyalah mendapat petunjuk untuk dirinya." Manfaatnya akan kembali kepada dirinya sendiri. ﴾ وَمَن ضَلَّ فَقُلۡ إِنَّمَآ أَنَا۠ مِنَ ٱلۡمُنذِرِينَ ﴿ "Dan barangsiapa yang sesat maka katakanlah, 'Sesungguhnya aku (ini) tidak lain hanyalah salah se-orang pemberi peringatan'." Aku sama sekali tidak memiliki hidayah sedikit pun.
(93) ﴾ وَقُلِ ٱلۡحَمۡدُ لِلَّهِ ﴿ "Dan katakanlah, 'Segala puji bagi Allah'," yang milikNya-lah segala puji di dunia dan akhirat, dan dari seluruh makhluk, terutama manusia-manusia pilihan dari hamba-hamba-Nya. Karena sesungguhnya yang terjadi dan yang seharusnya terjadi dari mereka berupa puja dan puji kepada Allah lebih besar daripada pujian yang terjadi dari selain mereka, karena ketinggian derajat mereka dan kesempurnaan kedekatan mereka kepadaNya serta berlimpahnya karuniaNya terhadap mereka.
﴾ سَيُرِيكُمۡ ءَايَٰتِهِۦ فَتَعۡرِفُونَهَاۚ ﴿ "Dia akan memperlihatkan kepadamu tanda-tandaNya, maka kamu akan mengetahuinya," dengan suatu pengeta-huan yang menunjukkan kalian kepada yang benar dan yang palsu. Maka Dia pasti memperlihatkan kepada kalian tanda-tandaNya yang dapat kalian jadikan sebagai penerang dalam kegelapan-kegelapan; agar binasa orang yang semestinya binasa berdasarkan bukti, dan agar hidup orang semestinya hidup berdasarkan bukti.
﴾ وَمَا رَبُّكَ بِغَٰفِلٍ عَمَّا تَعۡمَلُونَ ﴿ "Dan Rabbmu tiada lalai dari apa yang kamu kerjakan." Bahkan sebenarnya Dia telah mengetahui apa yang telah kalian lalui berupa perbuatan dan keadaan, dan Dia mengetahui besarnya kadar balasan untuk perbuatan tersebut, dan Dia akan memberikan keputusan di antara kalian dengan suatu keputusan yang kalian akan memujiNya atas putusan itu, dan kalian sama sekali tidak akan memiliki argumen apa pun terhadapnya dari segala sisi.
Selesailah tafsir surat an-Naml (semut) berkat karunia Allah, pertolongan dan kemudahan dariNya. Dan kami memohon kepada-Nya, semoga kelembutanNya dan pertolonganNya terus tetap di-curahkan kepada kami, sampai dariNya kepada kami. Dia-lah Yang Maha Pemurah dan sebaik-baik Yang Maha Pengasih, penyambung orang-orang yang terputus, pengabul doa orang-orang yang memo-hon, yang memudahkan segala urusan yang sulit, pembuka segala pintu keberkatanNya, pelimpah karuniaNya dalam seluruh waktu, yang memudahkan al-Qur`an bagi orang-orang yang mempelajari, dan yang memudahkan jalan-jalan dan pintu-pintunya bagi orang-orang yang menyambutnya, dan Dia memberikan hidangan ber-bagai kebaikanNya dan karuniaNya kepada orang-orang yang merenungkan (ayat-ayatNya). Segala puji bagi Allah, Rabb bagi semesta alam. Semoga shalawat dan salam Allah curahkan kepada Muhammad, keluarga dan para sahabatnya.
Melalui tangan penghimpunnya dan penulisnya, Abdurrah-man bin Nashir bin Abdullah as-Sa'di, semoga Allah mengampuni-nya dan kedua orang tuanya serta seluruh kaum Muslimin. Dan ini pada 22 Ramadhan 1343 H. Dan selesai penulisannya dari tulisan pengarangnya pada 29 Dzulhijjah 1346 H. 9
Ngưới hãy nói với họ - hỡi Thiên Sứ -: Thật ra Ta được lệnh chỉ tôn thờ Thượng Đế của thành phố Makkah này, Ngài đã cấm mọi hành động xấu như cấm gây đổ máu, cấm gây bất công với người khác, cấm săn bắn, cấm chặt phá cây cối mọc tự nhiên. Đấng Hiển Vinh Ngài là Chúa Tể của tất cả; và Ta được lệnh phải là một người thần phục và tuân theo Ngài.
Katakanlah kepada mereka -wahai Rasul-, “Sesungguhnya aku hanyalah diperintahkan untuk menyembah Tuhan negeri Makkah yang telah Dia sucikan. Sebab itu, kalian tidak boleh menumpahkan darah di dalamnya, tidak boleh menzalimi orang lain di dalamnya, binatang buruannya tidak boleh dibunuh, dan pepohonannya tidak boleh ditebang. Hanya milik Allahlah segala kerajaan dan aku diperintahkan untuk menjadi orang-orang yang berserah diri kepada Allah dan tunduk pada-Nya dengan taat.
Mensajero, diles: “Solo se me ha ordenado que adore al Señor de esta ciudad (La Meca) a la que Él ha santificado, para que no se derrame sangre en ella, ni nadie sea oprimido en ella, ni se debe cazar ni cortar árboles en sus inmediaciones. A Él Le pertenece la autoridad, sobre todo. También me han ordenado que sea de aquellos que se someten a Al-lah en obediencia a Él”.
Ô Messager, dis-leur: Il ne m’a été ordonné que d’adorer le Seigneur de la Mecque, la cité qu’Allah a rendue sacrée. Aucune effusion de sang ne doit donc y avoir lieu, personne n’y doit être traité injustement, aucun gibier ne doit y être chassé et aucun arbre ne doit y être coupé. Allah, exalté soit-Il, possède toute chose et il m’a été ordonné de me soumettre à Lui, en Lui obéissant.
Commentary
رَبَّ هَـٰذِهِ الْبَلْدَةِ (the Lord of this city - 27:91). Majority of the commentators have taken the word o=ff "Baldah" (the city) for Makkah. Allah Ta’ ala is the Lord of all the worlds and the Lord of heavens and earth. Therefore, the particular mention of Makkah here is to show its revered splendor, and its respect and honour in the sight of Allah Ta a1a. Word Haram is derived from Tahrim, which means "to prohibit" and also means "complete respect and veneration", and because of this respect and veneration whatever special religious prohibitions are applicable to Makkah and its surrounding land are also included in it. For instance, whoever takes refuge in Haram is secured. It is not allowed to kill or take revenge from anyone in the Haram. Even hunting of animals and cutting of trees is not permitted in the precincts of Haram. These restrictions are enjoined in the verse وَمَن دَخَلَهُ كَانَ آمِنًا (and whoever enters there is secure - 3:97), while some of them have appeared in the beginning of Surah Ma’ idah. In addition, verse لَا تَقْتُلُوا الصَّيْدَ وَأَنتُمْ حُرُمٌ (do not kill game when, you are in Ihram - 5:95) also includes this subject.
اَلحَمدُ للہ Today on Shawwal 24, 1391 Hijrah the commentary of Surah An-Naml is complete. The Indian army has unleashed full-scale war against Pakistan since Shawwal 14, and its aeroplanes are pounding Karachi heavily. Bombs are being dropped regularly every night on civil population as well. There is a complete blackout at nights. The houses get jolted with the explosion of the bombs. But by the grace of Allah there was no break in the writing of this commentary. During the last ten days of war twenty pages of the commentary were written.
Y se me ha ordenado que recite el Corán a la gente; quien sea guiado por él e implemente sus enseñanzas, su guía lo beneficiará. Pero a quien se desvíe de sus enseñanzas, las rechace y no las implemente, dile: “Yo soy solo una de las advertencias, te advierto sobre el castigo de Al-lah, pero tu guía no está en mis manos”.
at inutusan ako na bumigkas ako ng Qur’ān sa mga tao." Kaya ang sinumang napatnubayan dahil sa patnubay nito at gumawa ayon sa nasaad dito, ang pakinabang sa kapatnubayan niya ay para sa sarili niya. Ang sinumang naligaw, nalihis palayo sa nasaad dito, nagkaila rito, at hindi gumawa ayon dito ay sabihin mo: "Ako ay kabilang sa mga tagapagbabala lamang; nagbababala ako sa inyo laban sa pagdurusang dulot ni Allāh. Hindi nasa kamay ko ang kapatnubayan ninyo."
Pored iskrenog ispovijedanja vjere, Uzvišeni Allah naredio mi je da kazujem časni Kur’an ljudima, pa ko krene pravim putem, sebi je dobročinstvo učinio, a ko zastrani i ne bude postupao u skladu s Kur’anom – kaži mu da je tvoja dužnost samo da opominješ, te da ničije srce ne možeš uputiti na pravi put.
Và Ta cũng được lệnh phải xướng đọc Qur'an cho nhân loại nghe. Bởi thế người nào nhận được sự Chỉ đạo từ Qur'an và làm theo những gì trong Nó thì việc hướng dẫn đó chỉ có lợi cho bản thân y, ngược lại người nào lầm lạc và phủ nhận Nó, không làm theo những gì trong Qur'an bảo thì Ngươi hãy nói với họ: Chẳng qua Ta chỉ là một trong những người cảnh báo các ngươi về sự trừng phạt của Allah, chứ Ta không có quyền hướng dẫn các ngươi.
Aku juga diperintahkan untuk membacakan Al-Qur`ān kepada manusia. Barang siapa yang mendapatkan petunjuk dengannya dan menjalankan apa yang ada di dalamnya maka petunjuknya itu bermanfaat untuk dirinya sendiri. Sebaliknya, barang siapa yang tersesat dan menyimpang dari apa yang ada di dalamnya serta mengingkarinya dan tidak menjalankan apa yang ada di dalamnya maka katakanlah pada mereka, “Sesungguhnya aku tidak lain hanyalah seorang pemberi peringatan, aku mengingatkan kalian dari siksa Allah dan aku tidak memiliki hak untuk memberi kalian hidayah.”
The reference to ‘this town’ (Makkah) here is in relation to the first addressees of the Quran. However, indirectly, this verse reminds all mankind of the eternal reality that there is only one right way and that is to become worshippers of the one God. It is the duty of a preacher to address others, i.e. to give the call of Truth. In this call of the preacher, which has apparently no power behind it, the hearer has to see the might of God. Those who prove their ability to do this, will be of those who will be treated as deserving of the eternal blessing of God.
Il m’a également été ordonné de réciter le Coran aux gens. Ceux parmi eux qui suivront sa guidée et le mettront en pratique en tireront bénéfice pour eux-mêmes tandis que ceux qui s’égareront, dévieront de ce qu’il enseigne, le rejetteront et ne le mettront pas en pratique, dis-leur: Je ne suis qu’un avertisseur qui vous met en garde contre le châtiment d’Allah et je n’ai pas le pouvoir de vous guider
And I have been commanded to recite the Qur’ān to people; whoever is guided by it and implements its teachings, his guidance will benefit him. But whoever deviates from its teachings, rejects them and does not implement them, say to him: “I am only one of the warners; I warn you of the punishment of Allah. and your guidance is not in my hands.”
Ve insanlara Kur'an okumakla emrolundum. Kim onun hidayetiyle hidayet bulur ve içinde bulunanlarla amel ederse, onun hidayetinin faydası kendisi içindir. Doğru yoldan sapıp, bu kitabın içinde bulunan hayırdan yüz çeviren ve inkârda bulunan, getirdikleriyle amel etmeyen kimselere de şöyle de: "Hiç şüphesiz ben sadece sizi, Allah’ın azabına karşı uyaranlardan bir uyarıcıyım. Sizin hidayet bulmanız benim elimde değildir."
E mi è stato ordinato di recitare il Corano alla gente. Chi viene guidato da esso e si attiene al suo contenuto ne trae giovamento; mentre di' a chi se ne svia e devia dal suo contenuto e rinnega, e non si attiene a ciò che contiene: "In verità, io non sono altro che un ammonitore; vi avverto della punizione di Allāh, e la vostra buona guida non dipende da me".
Sabihin mo, O Sugo: "Ang papuri ay ukol kay Allāh dahil sa mga biyaya Niyang hindi nabibilang. Magpapakita sa inyo si Allāh ng mga tanda Niya sa mga sarili ninyo at sa langit, lupa, at panustos kaya makakikilala kayo sa mga ito ayon sa pagkakilalang papatnubay sa inyo tungo sa pagpapasakop sa katotohanan. Ang Panginoon mo ay hindi nalilingat sa anumang ginagawa ninyo, bagkus Siya ay nakatatalos doon: walang nakakukubli sa Kanya mula roon na anuman, at gaganti sa inyo roon."
Dis également, ô Messager: Louange à Allah pour Ses bienfaits innombrables. Il vous montrera Ses signes dans vos propres personnes, dans le Ciel, dans la Terre ainsi que dans votre subsistance et vous les reconnaitrez d’une manière qui vous conduira à accepter la vérité. Ton Seigneur n’est pas inattentif à ce que vous faites. Il en a plutôt connaissance, rien ne Lui échappe et Il vous rétribuera en conséquence.
Dì, o Messaggero: "Lode ad Allāh per le sue innumerevoli grazie: Allāh vi mostrerà i Suoi segni nelle vostre anime e nei cieli e in terra, e il sostentamento, così acquisirete una conoscenza che vi guidi a sottomettervi alla verità; e il tuo Dio non è ignaro di ciò che fate; al contrario, Egli ne è Consapevole; nulla di ciò Gli è nascosto e vi giudicherà per questo".
-Ey Peygamber!- De ki: “Allah’ın sayılamayacak kadar çok olan nimetlerine hamdolsun. Allah size, sizin nefislerinizde, göklerde, yeryüzünde ve vermiş olduğu rızıklarda ayetlerini/delillerini gösterecektir. Sizler bunları hakkıyla tanıyıp bileceksiniz. Bunu bilmeniz sizi hakka ittiba etmeye yönlendirecek” Rabbin yaptıklarınızdan gafil değildir. Bilakis O, her şeyi bilir, ve yaptıklarınızın tümünden haberdardır. Hiçbir şey O'na gizli kalmaz. Sonunda yaptıklarınıza karşılık olarak size karşılığınızı verecektir.
Di, Mensajero: “Toda alabanza Le pertenece a Al-lah por Sus innumerables bendiciones. Él te mostrará Sus signos en los horizontes y en ti mismo, los reconocerás de tal manera que te llevarán a someterte a la verdad. Tu Señor no descuida tus acciones, Él las está cuidando; ninguna de ellas está escondida para Él y Él los recompensará por todas ellas”.
Và Ngươi hãy nói - hỡi Thiên Sứ -: Mọi lời các ngợi và tán dương kính dâng Allah bởi vô sô kể ân huệ của Ngài, Ngài sẽ sớm cho các ngươi thấy những dấu hiệu của Ngài ngay trên bản thân các ngươi, ở trên trời, ở dưới đất và trong bổng lộc, khiến các ngươi nhận biết chúng, điều đó hướng dẫn các ngươi đi đến khuất phục Chân Lý. Và Thượng Đế của Ngươi không làm ngơ về những điều các ngươi làm. Ngài luôn theo dõi và quan sát các ngươi, không gì có thể giấu giếm được Ngài, dựa vào đó Ngài sẽ ban thưởng xứng đáng cho các ngươi.
Katakanlah -wahai Rasul-, “Segala puji bagi Allah atas semua nikmat-Nya yang tak terhitung. Allah akan menampakkan kepada kalian tanda-tanda kebesaran-Nya di dalam diri-diri kalian, di langit, di bumi, dan di dalam berbagai rezeki, sehingga kalian akan mengetahuinya dengan pengetahuan yang membimbing kalian untuk tunduk kepada kebenaran. Tidaklah Tuhanmu itu lalai dari apa yang kalian lakukan, justru Dia mengetahuinya, tidak ada sesuatu pun yang tersembunyi dari-Nya, dan Dia akan memberi membalas terhadap perbuatan kalian.”
One aspect of this prediction relates to the first addressees of the Quran (the Quraysh of Makkah) who were shown God’s signs in the earlier period of Islam through events such as the conquest of Makkah. The other aspect concerns the issue of the eternal guidance offered by the Quran. Thus the scientific evidence appearing in the modern period are also included in the wider scope of this prediction.
Say - O Messenger: “All praise belongs to Allah for His innumerable blessings. He will show you His signs in the horizons and in yourselves; you will recognise them such that they will lead you to submitting to the truth. And your Lord is not neglectful of your actions; He is watching over them, none of them are hidden from Him and He will requite you for them.”
Reci, Allahov Poslaniče: “Hvala Allahu na blagodatima, Koji će vam, o ljudi, pokazati Svoje dokaze, u svemirskim prostranstvima i u vama samima, na Zemlji i u hrani, pa ćete vi na osnovu istih tih dokaza spoznati šta je Pravi put a šta je stranputica!” Uzvišeni Allah nije nemaran u odnosu na vaša djela, On ih bilježi. Nemojte zaboraviti, polagat ćete račun za ono što ste činili!
