Ǣlif, Lǣ-ǣm, Mī-īm الٓمٓ. Lettere simili sono già presenti all'inizio della Surat Al-Baqarah
Značenje kur’anskih skraćenica razmatrali smo na početku sure el-Bekara.
Alif Lam Meem. The discussion on similar letters has already passed at the beginning of Sūrah Al-Baqarah.
"Alif Lam Mim. Inilah ayat-ayat al-Qur`an yang mengandung hikmat, menjadi petunjuk dan rahmat bagi orang-orang yang ber-buat kebaikan. (Yaitu) orang-orang yang mendirikan shalat, menu-naikan zakat, dan mereka yakin akan adanya negeri akhirat. Mereka itulah orang-orang yang tetap mendapat petunjuk dari Rabbnya dan mereka itulah orang-orang yang beruntung." (Luqman: 1-5).
Makkiyah
"Dengan Nama Allah Yang Maha Pengasih Lagi Maha Penyayang."
(2) Allah سبحانه وتعالى mengisyaratkan suatu isyarat yang bermakna ta'zhîm (mengagungkan) kepada ﴾ ءَايَٰتُ ٱلۡكِتَٰبِ ٱلۡحَكِيمِ ﴿ "ayat-ayat al-Qur`an yang mengandung hikmat," maksudnya, ayat-ayat muhkamat yang bersumber dari Yang Mahabijaksana lagi Maha Mengetahui.
Di antara kehikmahannya adalah, ia datang dengan lafazh-lafazh yang paling tinggi, paling fasih dan paling jelas, yang menun-jukkan kepada makna-makna yang paling tinggi dan paling baik.
Di antara kehikmahannya juga adalah ia terpelihara dari perubahan, penggantian, penambahan, pengurangan dan tahrif (pemelencengan makna dan kata).
Termasuk kehikmahannya juga adalah bahwa seluruh yang ada di dalamnya, berupa berita-berita tentang yang telah lampau dan yang akan datang serta perkara-perkara ghaib, semuanya sesuai dengan kenyataan, dan kenyataan pun sesuai dengannya, sama sekali tidak ditentang oleh satu kitab pun dari kitab-kitab suci Ilahi, dan tidak seorang nabi pun yang mengabarkan sesuatu yang bertentangan dengannya, dan tidak pernah datang dan tidak akan pernah datang suatu ilmu yang yang bersifat indrawi maupun yang logis nan shahih yang akan bertentangan dengan sesuatu yang dikandungnya.
Termasuk kehikmahannya pula adalah bahwa ayat-ayat ter-sebut tidak pernah memerintahkan sesuatu kecuali ia adalah suatu yang murni kemaslahatan dan yang rajih. Dan tidak pula ia mela-rang sesuatu melainkan ia adalah suatu yang murni kerusakan atau yang dinyatakan marjuh pada kerusakan. Dan banyak sekali ia memadukan antara perintah pada sesuatu dengan menyebutkan hikmah dan faidahnya, dan larangan dari sesuatu disertai dengan menyebutkan bahayanya.
Di antara kehikmahannya adalah ia memadukan antara targhib (memberikan motivasi) dan tarhib (memberikan ancaman), dan nasihat-nasihat yang dengannya jiwa yang baik menjadi lurus dan mampu mengambil keputusan lalu beramal dengan penuh tekad.
Di antara kehikmahannya juga adalah, bahwa Anda menjum-pai ayat-ayatnya yang diulang-ulang, seperti kisah-kisah, hukum-hukum dan yang serupa dengannya, semuanya senada dan sepa-kat. Jadi, tidak ada kontradiksi ataupun perselisihan di dalamnya. Maka, apabila seseorang yang meneliti semakin menghayatinya dan semakin mengaktifkan akalnya untuk merenungkannya, nis-caya akalnya menjadi tercengang-cengang dan hatinya menjadi terpedaya karena keserasian dan kesamaannya, dan ia memastikan dengan sebenar-benarnya tanpa keraguan padanya, bahwasanya al-Qur`an ini berasal dari Dzat Yang Mahabijaksana lagi Maha Terpuji.
(3) Akan tetapi, sekalipun Dia Mahabijaksana yang meng-ajak kepada setiap akhlak mulia dan melarang dari setiap akhlak yang tercela, namun kebanyakan manusia tidak mendapat karunia untuk berpedoman kepadanya, tidak mau beriman dan meng-amalkannya, kecuali orang yang diberi taufik dan dilindungi oleh Allah سبحانه وتعالى, sedangkan mereka bersikap ihsan dalam beribadah kepada Rabbnya, dan berbuat ihsan kepada sesama manusia. Sesungguh-nya al-Qur`an ini ﴾ هُدٗى ﴿ "petunjuk," bagi mereka yang membimbing mereka kepada jalan yang lurus dan mengingatkan mereka dari jalan-jalan (yang dapat menjerumuskan. Pent.) ke Neraka Jahim. ﴾ وَرَحۡمَةٗ ﴿ "Dan rahmat," bagi mereka, yang dengannya mereka mem-peroleh kebahagiaan di dunia dan di akhirat, kebaikan yang ber-limpah, pahala yang berlipat ganda, kesenangan dan kesukaan, serta tertolak dari mereka kesesatan dan kesengsaraan.
(4) Kemudian Allah menyifati (mendiskripsikan) orang-orang yang berbuat ihsan dengan ilmu yang sempurna, yaitu ke-yakinan yang membangkitkan untuk beramal dan takut kepada siksaan Allah, sehingga mereka meninggalkan segala maksiat. Dan Allah juga menyifati mereka dengan amal, dan Allah menekankan di antara amal itu dua bentuk amal yang utama, yaitu ﴾ ٱلصَّلَوٰةَ ﴿ "shalat," yang meliputi keikhlasan, bermunajat kepada Allah سبحانه وتعالى dan meng-hambakan diri yang sempurna bagi hati, lisan dan seluruh anggota badan yang menolong seluruh amal perbuatan, ﴾ ٱلزَّكَوٰةَ ﴿ "dan zakat," yang menyucikan orang yang menunaikannya dari sifat-sifat tercela, berguna bagi saudaranya yang Muslim dan menutupi kebutuhan-nya, dan dengannya terbukti bahwa sang hamba lebih mengutama-kan cinta Allah سبحانه وتعالى daripada kecintaannya kepada harta benda. Maka dari itu dia mengeluarkan sebagian dari harta yang dicintainya demi sesuatu yang lebih dicintainya, yaitu mencari keridhaan Allah سبحانه وتعالى.
(5) Maka ﴾ أُوْلَٰٓئِكَ ﴿ "mereka itulah" orang-orang yang berbuat ihsan, yang memadukan antara ilmu yang sempurna dan amal ﴾ عَلَىٰ هُدٗى ﴿ "(orang-orang yang) tetap mendapat petunjuk" yang sangat besar. Demikianlah yang dapat dipahami dari bentuk kata "nakirah." Pe-tunjuk tersebut mencapai dan sampai kepada mereka ﴾ مِّن رَّبِّهِمۡۖ ﴿ "dari Rabbnya," yang terus membimbing mereka dengan berbagai nikmat dan mencegah berbagai bencana dari mereka. Inilah petunjuk yang Dia sampaikan kepada mereka dari tarbiyah (bimbingan) khusus-Nya kepada para waliNya, dan ini merupakan bentuk tarbiyah yang paling utama.
﴾ وَأُوْلَٰٓئِكَ هُمُ ٱلۡمُفۡلِحُونَ ﴿ "Dan mereka itulah orang-orang yang beruntung," yaitu orang-orang yang meraih keridhaan Tuhannya dan pahala duniawi dan ukhrawiNya, mereka selamat dari murka dan siksa-anNya. Dan itu semua terjadi karena mereka menempuh jalan ke-beruntungan, yaitu jalan yang tidak ada jalan lain selain itu untuk mencapainya.
Setelah Allah menjelaskan orang-orang yang berpedoman kepada al-Qur`an dan berorientasi kepadanya, maka Dia menye-butkan orang yang berpaling darinya dan tidak menghiraukannya sama sekali, dan bahwa sesungguhnya orang itu disiksa karena sikapnya memilih setiap kebatilan perkataan. Ia mengabaikan per-kataan-perkataan yang paling bernilai dan ucapan-ucapan yang terbaik, dan menggantikannya dengan perkataan yang paling busuk lagi buruk. Maka dari itu, Allah berfirman,
(Alif. La-m. Mi-m) Đã được giải thích ở câu đầu tiên của chương Al-Baqarah.
Which was revealed in Makkah
بِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِ
In the name of Allah, the Beneficent, the Merciful
The Doomed are preoccupied with Idle Talk and They turn away from the Ayat of Allah
When Allah mentions the blessed -- who are those who are guided by the Book of Allah and benefit from hearing it, as He says:
اللَّهُ نَزَّلَ أَحْسَنَ الْحَدِيثِ كِتَـباً مُّتَشَـبِهاً مَّثَانِيَ تَقْشَعِرُّ مِنْهُ جُلُودُ الَّذِينَ يَخْشَوْنَ رَبَّهُمْ ثُمَّ تَلِينُ جُلُودُهُمْ وَقُلُوبُهُمْ إِلَى ذِكْرِ اللَّهِ
(Allah has sent down the Best Statement, a Book, its parts resembling each other (and) oft-repeated. The skins of those who fear their Lord shiver from it. Then their skin and their heart soften to the remembrance of Allah) (39:23). He connect that with mention of the doomed, those who turn away from the Qur'an and do not benefit from hearing the Words of Allah. Instead, they turn to listening to flutes and singing accompanied by musical instruments. As Ibn Mas`ud commented about the Ayah:
وَمِنَ النَّاسِ مَن يَشْتَرِى لَهْوَ الْحَدِيثِ لِيُضِلَّ عَن سَبِيلِ اللَّهِ
(And of mankind is he who purchases Lahu Al-Hadith to mislead (men) from the path of Allah), he said, "This -- by Allah -- refers to singing."
وَمِنَ النَّاسِ مَن يَشْتَرِى لَهْوَ الْحَدِيثِ لِيُضِلَّ عَن سَبِيلِ اللَّهِ بِغَيْرِ عِلْمٍ
(And of mankind is he who purchases Lahw Al-Hadith to mislead (men) from the path of Allah without knowledge, ) Qatadah said: "By Allah, he may not spend money on it, but his purchasing it means he likes it, and the more misguided he is, the more he likes it and the more he prefers falsehood to the truth and harmful things over beneficial things." It was said that what is meant by the words
يَشْتَرِى لَهْوَ الْحَدِيثِ
(purchases idle talks) is buying singing servant girls. Ibn Jarir said that it means all speech that hinders people from seeing the signs of Allah and following His path. His saying:
لِيُضِلَّ عَن سَبِيلِ اللَّهِ
(to mislead (men) from the path of Allah) means, he does this to oppose Islam and its followers.
وَيَتَّخِذَهَا هُزُواً
(and takes it by way of mockery.) Mujahid said, "This means mocking the path of Allah and making fun of it."
أُوْلَـئِكَ لَهُمْ عَذَابٌ مُّهِينٌ
(For such there will be a humiliating torment.) Just as they showed no respect to the signs and path of Allah, so they will be shown no respect on the Day of Resurrection, and they will be subjected to a painful, ongoing torment. Then Allah says:
وَإِذَا تُتْلَى عَلَيْهِ ءَايَـتُنَا وَلَّى مُسْتَكْبِراً كَأَن لَّمْ يَسْمَعْهَا كَأَنَّ فِى أُذُنَيْهِ وَقْراً
(And when Our Ayat are recited to such a one, he turns away in pride, as if he heard them not -- as if there were deafness in his ear.) means, when these Qur'anic verses are recited to one who is fond of idleness and play, he turns away from them and does not want to hear them. He turns a deaf ear to them as if he can hear nothing, because it annoys him to hear them since he gains no benefit from them and has no interest in them.
فَبَشِّرْهُ بِعَذَابٍ أَلِيمٍ
(So announce to him a painful torment.) i.e., on the Day of Resurrection, which will hurt him just as much as listening to the Book of Allah and its verses hurt him.
Alif. Lam. Mim. La explicación sobre las letras inconexas fue expuesta anteriormente en la Sura La Vaca.
Bu hususta benzer bir açıklama Bakara suresinin başında zikredilmiştir.
Alif. Lām. Mīm. Nauna na ang pagtatalakay sa mga kapareho ng mga ito sa simula ng Kabanata Al-Baqarah.
`Alif, Lâm, Mîm: Il a déjà été question de telles lettres séparées au début de Sourate Al-Baqarah.
Alif, Lām, Mīm. Pembahasan tentang huruf-huruf semacam ini sudah ada di awal surah Al-Baqarah.
1- Elif, Lâm, Mîm.
2- İşte bunlar, hikmetli Kitabın âyetleridir.
3- İhsan sahipleri için bir hidâyet ve rahmettir.
4- Onlar, namazı dosdoğru kılan, zekâtı veren ve âhirete de kesin olarak iman eden kimselerdir.
5- İşte onlar, Rablerinden bir hidâyet üzeredirler ve onlar, felâha erenlerin ta kendileridir.
(Mekke’de inmiştir. 34 âyettir)
Rahmân ve Rahîm Allah’ın adı ile.
2. Yüce Allah, tazime delâlet eden işaret ismi ile “İşte bunlar, hikmetli Kitabın âyetleridir” buyurarak âyetlerinin muhkem olduğuna, hikmeti sonsuz ve her şeyden haberdar olan Allah’tan geldiğine işaret etmektedir.
En güzel ve en yüce manalara delâlet eden, en üstün lafızlar, en açık ve fasîh ifadeler ile bu âyetlerin gelmiş olması, onların muhkem oluşlarındandır.
Bu âyetlerin değiştirilmeye, onlara bir şey katılmasına, onlardan bir şey eksiltilmesine ve tahrife karşı korunmuş olması da bu âyetlerin muhkem kılınışının bir sonucudur.
Bu âyetlerin muhkem oluşunun bir ifadesi de şudur: Bu âyetlerdeki geçmişe ve geleceğe dair bütün haberler, bütün gaybî hususlar, vâkıaya uygun olduğu gibi, vâkıa da bunlara uygundur. İlâhî kitaplardan hiçbirisi bunlara muhalif değildir. Herhangi bir peygamber de onlara muhalif hiçbir haber vermemiştir. Somut bir ilim ya da akla uygun doğru bir bilgi, bu âyetlerin delâlet ettiği şeylerin aksini ortaya koymamıştır, koyamayacaktır.
Yine bu âyetler neyi emretmiş ise o, ya katıksız bir maslahattır yahut da maslahat özelliğini ağırlıklı olarak taşımaktadır. Neyi yasaklamışsa da o, ya katıksız bir kötülüktür yahut ağırlıklı bir şekilde kötülük vasfını taşımaktadır. Çoğu yerde de bu ayetler, bir şeyi emretmekle birlikte onun hikmet ve faydasını zikreder, bir şeyi yasaklamakla birlikte zararlarını söz konusu ederler. İşte bu da bu âyetlerin muhkem kılınışının bir tecellisidir.
Bu âyetlerin, teşvik ve korkutmayı, iyi nefislerin itidal bulup kendisini dizginleyeceği ve buna bağlı olarak kararlılıkla amel edeceği şekilde etkileyici öğütler ihtiva etmesi de bu âyetlerin muhkem oluşunun bir sonucudur.
Bu âyetlerin muhkem kılınışının bir diğer göstergesi de şudur: Kıssalar, hükümler vb. hususları tekrar tekrar ifade eden âyet-i kerimelerin hepsi, birbirleri ile uyum arzetmekte ve ahenkli bir şekilde açıklamalarda bulunmaktadır. Bunlarda herhangi bir çelişki veya tezat bulunmamaktadır. Basiret sahibi kimse bunlar üzerinde ne kadar çok düşünür, ne kadar çok tefekkür ederse aklı o kadar aydınlanır ve bunlar arasındaki uyum ve tutarlılıktan dolayı o kadar hayrete düşer. En ufak bir tereddüte kapılmaksızın bunların, hikmeti sonsuz, her türlü hamde layık Allah tarafından indirildiğine kesin kanaat getirir.
3. Bu Kitap, üstün her bir ahlâkî davranışa davet eden, bayağı her türlü huydan da vazgeçmeye çağıran hikmet dolu bir kitap olmakla birlikte insanların çoğu onunla hidâyet bulmaktan mahrumdurlar. Ona iman etmekten, gereğince amel etmekten yüz çevirmektedirler. Ancak Yüce Allah’ın kendilerine muvaffakiyet verdiği, koruyup muhafaza ettiği kimseler müstesnâdır. Bunlar ise Rablerine ibadetlerini ihsan ile yapan ve diğer insanlara karşı iyiliklerde bulunanlardır. İşte bu Kitap, bu ihsan sahipleri için “bir hidâyet”tir. Onları dosdoğru yola iletir, cehenneme götüren yoldan sakındırır. Yine onlar için “rahmettir.” Onun vasıtası ile dünya ve âhiret mutluluğunu, pek çok hayırları, pek büyük mükâfatları ve sevinci elde ederler. Onun sayesinde sapıklıktan ve bedbahtlıktan kurtulurlar.
4. Yüce Allah, ihsan sahibi kimseleri tam bilgi sahibi olmakla nitelendirmektedir ki bu, ameli gerektiren, Allah’ın cezalandırmasından korkmaya ve O’na isyanı terk etmeye götüren yakîndir/kesin inançtır. Yüce Allah onları amelde bulunmakla nitelendirmekte, ameller arasından da özellikle şu iki faziletli ameli söz konusu etmektedir:“Onlar” İhlâs, Yüce Allah’a yakarış, kalbin, dilin ve azaların toplu olarak ibadetini ihtiva eden ve diğer amellerin işlenmesine yardımcı olan “namazı dosdoğru kılan”, Kişiyi bayağı vasıflardan kurtarıp arındıran, müslüman kardeşine faydalı olmasını ve onun ihtiyacını karşılamasını sağlayan “zekâtı” verirler. Bununla Allah sevgisini, mala olan sevgisinden üstün tuttuğunu açıkça ortaya koyarlar. Sevdiği mallarını daha çok sevdiği uğrunda feda ederler ki bu da Allah’ın rızasını elde etme arzusudur.
5. “İşte onlar” tam bir ilim ile birlikte amelde bulunan ihsan sahibi bu kimseler, “Rablerinden bir hidâyet üzeredirler.”Âyetin ifadesinden bu hidâyetin pek büyük olduğu anlaşılmaktadır. Ayrıca bu hidâyet kendilerine Rablerinden ulaşan bir hidâyettir. O Rab ki kesintisiz nimetleri ile onları besleyip gözetmekte, onlar için sıkıntı verecek şeyleri de onlardan uzaklaştırmaktadır. Kendilerine ulaştırdığı bu hidâyet ise gerçek dostlarına has olarak ihsan etmiş olduğu gözetiminin bir neticesidir. Bu da ilâhî gözetimin en üstünüdür.“Ve onlar felâha erenlerin ta kendileridir.” Rablerinin rızasını elde etmiş, dünyevî ve uhrevî mükâfatına razı olmuş, O’nun azabından ve gazabından kurtulmuş kimselerdir. Çünkü onlar, başka bir yolla gerçekleşmesi mümkün olmayan gerçek kurtuluşun yolunu izlemişlerdir.
Yüce Allah, Kur’ân-ı Kerîm ile hidâyet bulan ve ona yönelen kimselerden söz ettikten sonra bu Kitaptan yüz çeviren ve ona aldırış etmeyen kimseleri de söz konusu etmektedir. Böylelerinin bu davranışları sebebi ile Kur’ân yolunu bırakıp batıl olan her bir söze yönelmekle ve en üstün, en güzel sözü terk edip onun yerine en bayağı ve en çirkin sözleri almakla cezalandırıldıklarını ifade etmekte ve şöyle buyurmaktadır:
-Ey Resul!- Sana indirilen bu ayetler, hikmet ile konuşan kitabın ayetleridir.
Ô Messager, ces versets qui te sont révélés sont les versets du Livre qui juge avec sagesse.
Những câu Kinh được ban xuống cho Ngươi này đây - hỡi Thiên Sứ - là những câu Kinh của một quyển Kinh nói ra những lời thông suốt.
Ayat-ayat yang diturunkan kepadamu ini -wahai Rasul- adalah ayat-ayat Alkitab (Al-Qur`ān) yang mengungkapkan hikmah.
Questi versetti che ti sono stati rivelati – o Messaggero – sono i versetti del Libro che trasmette Saggezza.
Mensajero, estas aleyas que te han sido reveladas pertenecen al Libro, y están llenas de sabiduría.
O Messenger! These verses that have been revealed to you are verses of the book full of wisdom.
Itong mga talatang pinababa sa iyo, O Sugo, ay ang mga talata ng Aklat na bumibigkas ng karunungan.
Ovo su ajeti časnog Kur’ana, savršene i mudre knjige, i Allah, džellešanuhu, objasnio ih je ljudima.
Ce Livre est une guidée et une miséricorde adressées à ceux qui excellent dans leurs œuvres en s’acquittant des droits de leur Seigneur et de ceux de Ses serviteurs.
Esso è guida e misericordia per coloro migliorano le proprie azioni, adempiendo ai doveri nei confronti del loro Dio e ai doveri nei confronti dei Suoi sudditi.
Ia merupakan petunjuk dan rahmat bagi orang-orang yang berbuat kebajikan dengan melaksanakan hak-hak Tuhan mereka dan hak-hak hamba-hamba-Nya.
O; amellerini en iyi şekilde yapan, Rablerinin ve onun kullarının haklarını yerine getirenler için bir hidayet ve rahmettir.
Nó là sự hướng dẫn và là lòng thương xót dành cho nhóm người làm tốt qua việc chấp hành các bổn phận đối với Thượng Đế của họ và các nghĩa vụ đối với các bề tôi của Ngài.
Ito ay isang kapatnubayan at awa para sa mga nagpapaganda ng gawain sa pamamagitan ng pagsasagawa sa mga karapatan ng Panginoon nila at mga karapatan ng mga lingkod Niya.
It is guidance and mercy for those who do good, by fulfilling the rights of their Lord and His servants.
Kur’anski su ajeti milost vjernicima, koji dobra djela čine i naputak su im kako će poštovati Božija prava i prava Njegovih stvorenja.
Son guía y misericordia para aquellos que hacen el bien, cumpliendo con los derechos de su Señor y Sus siervos.
Merekalah orang-orang yang mengerjakan salat dengan sempurna, memberikan zakat harta mereka, serta mereka meyakini adanya hari kebangkitan, perhitungan amalan, pahala, dan azab di akhirat kelak.
Commentary
The words: يُؤْتُونَ الزَّكَاةَ (pay Zakah) in Verse 4 carry the injunction of Zakah, although the verse is Makki. This tells us that the original injunction of Zakah had already been revealed before Hijrah, right there in Makkah al-Mu` azzamah. As for the popular assumption that the injunction of Zakah was enforced in the second year of Hijrah, it refers to the arrangement of fixing its nisab (threshold), providing details of obligatory amount to be paid, collecting and disbursing it on authorized heads by the Islamic government. This was done in the second year of Hijrah.
Ibn Kathir while commenting on verse 20 of Surah Al-Muzzammil: وَأَقِيمُوا الصَّلَاةَ وَآتُوا الزَّكَاةَ (Establish Salah and pay Zakah - 73:20) has arrived at the same conclusion, because Surah Al-Muzzammil as one of the Makki surahs was revealed during the very initial period of the revelation of the Qur'an. This tells us that the way Salah and Zakah have been described mostly side by side in the verses of the Qur'an, its obligation had also taken effect side by side. Allah knows best.
Those who perform prayer in the most complete manner and give Zakat of their wealth, and they are convinced of the resurrection, account and reward in the afterlife.
Họ là nhóm người chu đáo hoàn tất bổn phận Salah, xuất Zakah từ tài sản của họ và họ có đức tin kiên định vào những gì trong cuộc sống Đời Sau từ sự phục sinh, thanh toán và thưởng phạt.
Oni koji obavljaju namaz onako kako to Allah voli, drage volje daju zekat onima kojima on pripada i čvrsto vjeruju u Dan strašnog polaganja računa, i u Džennet i Džehennem.
Ce sont eux qui accomplissent la prière de la manière la plus complète, s’acquittent de l’aumône légale en la prélevant de leurs richesses et sont convaincus que le Jour de la Résurrection, ils seront ressuscités, qu’ils rendront des comptes et qu’ils seront récompensés ou punis
[Sila] ang mga nagsasagawa ng pagdarasal ayon sa pinakaganap na anyo at nagbibigay ng zakāh ng mga yaman nila, at sila ay mga nakatitiyak sa anumang hinggil sa Kabilang-buhay na pagbubuhay, pagtutuos, gantimpala, at parusa.
Quienes realizan la oración de la manera más completa y dan el zakat de su riqueza, y están convencidos de la resurrección, revisión y recompensa en la vida después de la muerte.
Onlar namazlarını en mükemmel şekilde eda eden ve mallarının zekâtını veren kimselerdir. Ve onlar ahirette yeniden dirilmeye, hesaba çekilmeye, sevaba ve cezaya kesin olarak iman ederler.
İşte bu özellikler ile vasıflandırılan kimseler, Rablerinden gelen bir hidayet üzeredirler. Ve onlar talep ettiklerini elde ederek ve korktukları şeyden uzak olarak kurtuluşa erenlerin ta kendileridir.
Those who possess those characteristics are upon guidance from their Lord, and it is they who are successful by gaining whatever they seek and being distanced from what they fear.
Ang mga nailalarawang iyon sa katangiang iyon ay nasa patnubay mula sa Panginoon nila. Ang mga iyon ay ang mga magwawagi sa pamamagitan ng pagtamo sa hinihiling nila at pagkakalayo sa anumang pinangingilabutan nila.
Orang-orang yang mempunyai kriteria seperti itu berada di atas hidayah dari Tuhan mereka dan mereka adalah orang-orang yang beruntung dengan mendapatkan apa yang mereka harapkan dan terhindar dari apa yang mereka takutkan.
In this world, the criterion of the proper performance of a task (ihsan) is that it should be in accordance with the facts. From this point of view, one who carries out a task in this way is one who admits the reality (muhsin); his actions become a manifestation of his spirit of submission. Those who have it in their nature to mould themselves according to the factual position, are those who, when the Truth presents itself to them, accept it without suffering from any psychological complications. They immediately start fulfilling its practical requirements—they become regular offerers of prayers (salat), which is symbolic of fulfilling God’s will. They give prescribed alms (zakat), which amounts to honouring the rights of God’s subjects in the economic sphere. They shun the worship of worldly achievements and begin to think fondly of the Hereafter, because they know that the place where the question of success or failure shall finally be decided is nowhere other than the Hereafter.
Quienes responden a estas características están en la guía de su Señor, y son ellos los que tienen éxito obteniendo lo que buscan y distanciándose de lo que temen.
Nhóm người có thuộc tính như miêu tả đó là những người đi đúng với hướng dẫn của Thượng Đế và họ là nhóm người thành công đạt được mọi điều họ muốn và được bảo vệ tránh xa mọi điều họ lo lắng.
Coloro che possiedono queste caratteristiche sono sulla Retta Via del loro Dio, e costoro sono i trionfatori, coloro che otterranno ciò che desiderano e che verranno salvati da ciò che temono.
Ceux qui possèdent ces caractéristiques suivent la guidé de leur Seigneur et sont les bienheureux, puisqu’ils remporteront ce qu’ils recherchent et échapperont à ce qu’ils redoutent.
Svevišnji Allah ukazao je na Pravu stazu onima u kojima su sabrane navedene moralne osobine, darovao im je svjetlo i uputio ih na slijeđenje istine; oni će svoje želje ostvariti i sačuvat će se kazne na Sudnjem danu.
Hay personas, como An Nadr bin Al Háriz, que cuentan historias para distraer discretamente a la gente de la religión de Al-lah, y toman las aleyas de Al-lah como una broma, burlándose de ellos. Aquellos que poseen estas características tendrán un castigo humillante esperándolos en la otra vida.
There are people - like An-Naḍr bin Al-Ḥārith - who take up stories to distract people away from the religion of Allah inconspicuously, and take the verses of Allah as a joke, mocking them. Those who possess these characteristics have a humiliating punishment awaiting them in the afterlife.
Và trong thiên hạ có kẻ - ám chỉ Al-Nadhr bin Al-Harith - đã đưa ra những lời lẽ hoa mỹ làm thứ tiêu khiển (như âm nhạc) để lôi kéo mọi người thiếu hiểu biết rời xa tôn giáo của Allah. Và hắn còn lấy các câu Kinh của Allah ra để nhạo báng, bình luận. Đối với đám người có thuộc tính vừa miêu tả sẽ phải gánh hậu quả của cực hình đầy nhục nhã ở Đời Sau.
Neki ljudi, poput En-Nadra ibnul-Harisa, kupuju sredstva za zabavu – a to je sve što odvraća od slijeđenja Pravog puta – i rugaju se Allahovim ajetima, upravo zato što su nevjernici iskvareni. Njih čeka ponižavajuće stradanje i sramotna, golema kazna na onom svijetu.
May mga tao – tulad ni An-Naḍr bin Al-Ḥārith – na pumipili sa mga pag-uusap na nagpapalibang upang magpalihis sa mga tao tungo sa mga iyon palayo sa Relihiyon ni Allāh nang walang kaalaman, at gumagawa sa mga talata ni Allāh bilang pangungutya, na nilalait. Ang mga nailalarawang iyon sa mga katangiang iyon ay may ukol sa kanila na isang pagdurusang mang-aaba sa Kabilang-buhay.
"Dan di antara manusia (ada) orang yang membeli perkataan yang tidak berguna untuk menyesatkan (manusia) dari jalan Allah tanpa pengetahuan, dan menjadikan jalan Allah itu sebagai olok-olokan. Mereka itu akan memperoleh azab yang menghinakan. Dan apabila dibacakan kepadanya ayat-ayat Kami maka dia berpaling dengan menyombongkan diri seolah-olah dia belum mendengar-nya, seakan-akan ada sumbat di kedua telinganya; maka berilah dia kabar gembira dengan azab yang pedih. Sesungguhnya orang-orang yang beriman dan mengerjakan amal-amal shalih, mereka memperoleh surga-surga yang penuh kenikmatan, mereka kekal di dalamnya; sebagai janji Allah yang benar. Dan Dia-lah Yang Maha-perkasa lagi Mahabijaksana." (Luqman: 6-9).
(6) Maksudnya, ﴾ وَمِنَ ٱلنَّاسِ مَن ﴿ "dan di antara manusia ada orang" dia adalah orang yang sial lagi terlantar (tidak memperoleh per-tolongan) ﴾ يَشۡتَرِي ﴿ "yang membeli," maksudnya, memilih dan senang sebagaimana senangnya orang yang mengeluarkan harga pada sesuatu, ﴾ لَهۡوَ ٱلۡحَدِيثِ ﴿ "perkataan yang tidak berguna," maksudnya, perkataan-perkataan yang melalaikan hati, yang menghalang-ha-langinya dari nilai-nilai yang mulia. Termasuk dalam hal ini adalah setiap perkataan yang diharamkan dan setiap perkataan yang tidak berguna nan palsu lagi rendahan dari perkataan-perkataan yang mendorong kepada kekafiran, kefasikan dan maksiat, dan dari per-kataan-perkataan para penolak kebenaran, yang mendebat dengan kebatilan untuk mencampakkan yang benar, dan dari gunjingan, adu domba (memfitnah), dusta, cacian dan celaan, serta dari lagu, tiupan seruling-seruling setan, serta dari wanita-wanita penghibur yang melalaikan, yang tidak ada gunanya dalam agama maupun dunia.
Maka golongan manusia semacam ini ﴾ يَشۡتَرِي لَهۡوَ ٱلۡحَدِيثِ ﴿ "mem-beli perkataan yang tidak berguna" dari perkataan yang berguna, ﴾ لِيُضِلَّ ﴿ "untuk menyesatkan" manusia ﴾ بِغَيۡرِ عِلۡمٖ ﴿ "tanpa pengetahuan." Maksud-nya, setelah dia sesat karena perbuatannya, maka dia menyesatkan orang lain. Sebab, penyesatan itu tumbuh dari kesesatan; dan pe-nyesatannya dalam perkataannya itu adalah sikapnya menghalang-halangi manusia dari perkataan yang berguna, amal yang berman-faat, dari kebenaran yang jelas dan jalan yang lurus. Dan semua itu tidak akan bisa terlaksana sehingga dia mencemoohkan petunjuk dan kebenaran, dan menjadikan ayat-ayat Allah sebagai bahan ejekan, dia memperolok-oloknya dan juga orang (nabi) yang datang dengannya. Nah, apabila dia telah memadukan antara memuji kebatilan dan menganjurkannya dengan mencampakkan yang haq (yang benar) dan memperolok-oloknya serta ahlinya, maka (sung-guh) dia telah menyesatkan orang-orang yang tidak berilmu, dan dia menipunya dengan perkataan-perkataan yang disampaikannya, yaitu perkataan yang tidak bisa dibedakan oleh orang yang sesat dan dia pun tidak mengenal hakikatnya, ﴾ أُوْلَٰٓئِكَ لَهُمۡ عَذَابٞ مُّهِينٞ ﴿ "mereka itu akan memperoleh azab yang menghinakan," karena mereka sesat, menyesatkan, memperolok-olokkan ayat-ayat Allah dan mendusta-kan kebenaran yang sudah sangat jelas sekali.
(7) Maka dari itu, Dia berfirman, ﴾ وَإِذَا تُتۡلَىٰ عَلَيۡهِ ءَايَٰتُنَا ﴿ "Dan apa-bila dibacakan kepadanya ayat-ayat Kami," supaya dia beriman dan tunduk patuh kepadanya, ﴾ وَلَّىٰ مُسۡتَكۡبِرٗا ﴿ "dia berpaling dengan me-nyombongkan diri." Maksudnya, dia berbalik ke belakang dengan menyombongkan diri terhadapnya dan menolaknya, dan ayat-ayat itu tidak bisa masuk ke dalam hatinya dan tidak pula ia berpenga-ruh padanya, akan tetapi ia membelakanginya, ﴾ كَأَن لَّمۡ يَسۡمَعۡهَا ﴿ "seolah-olah dia belum mendengarnya," bahkan, ﴾ كَأَنَّ فِيٓ أُذُنَيۡهِ وَقۡرٗاۖ ﴿ "seakan-akan ada sumbat di kedua telinganya" maksudnya, penutup hingga tidak ada suara yang bisa memasukinya. Orang seperti ini sama sekali tidak ada jalan untuk memberinya petunjuk.
﴾ فَبَشِّرۡهُ ﴿ "Maka berilah dia kabar gembira" dengan suatu kabar gembira yang bisa membuat di dalam hatinya rasa sedih dan duka, dan pada raut wajahnya keburukan, kegelapan dan kemuraman, ﴾ بِعَذَابٍ أَلِيمٍ ﴿ "dengan azab yang pedih," menyakitkan hati dan badan-nya, yang tidak dapat diukur kadarnya dan tidak dapat diketahui betapa hebatnya siksaan itu. Ini adalah berita gembira untuk para pelaku kejahatan. Sungguh berita gembira seperti itu sama sekali tidak ada kenikmatannya.
(8-9) Adapun berita gembira untuk para pelaku kebaikan, maka Allah berfirman, ﴾ إِنَّ ٱلَّذِينَ ءَامَنُواْ وَعَمِلُواْ ٱلصَّٰلِحَٰتِ ﴿ "Sesungguhnya orang-orang yang beriman dan mengerjakan amal-amal shalih," mereka telah memadukan antara ibadah batin dengan beriman dan (ibadah) lahiriyah dengan Islam dan amal shalih, ﴾ لَهُمۡ جَنَّٰتُ ٱلنَّعِيمِ ﴿ "mereka men-dapatkan surga-surga yang penuh kenikmatan," sebagai berita gembira bagi mereka disebabkan (apa) yang telah mereka persiapkan, dan sebagai hidangan bagi mereka disebabkan amal yang telah mereka kerjakan. ﴾ خَٰلِدِينَ فِيهَاۖ ﴿ "Mereka kekal di dalamnya," maksudnya, di dalam surga-surga yang penuh kenikmatan, kenikmatan hati, jiwa, dan raga.
﴾ وَعۡدَ ٱللَّهِ حَقّٗاۚ ﴿ "Sebagai janji Allah yang benar," yang tidak mungkin diingkari, dirubah atau diganti. ﴾ وَهُوَ ٱلۡعَزِيزُ ٱلۡحَكِيمُ ﴿ "Dan Dia-lah Yang Mahaperkasa lagi Mahabijaksana," sempurna keperkasaanNya, pari-purna kebijaksanaanNya. Dari keperkasaan dan hikmahNya Dia memberikan taufikNya kepada orang yang dikehendakiNya, dan mengabaikan (orang yang Dia kehendaki) sesuai dengan tuntutan ilmu dan hikmahNya pada mereka.
İnsanlardan bazıları -Nadr b. Hâris- gibi insanları Allah'ın dininden çevirmek için ilimsizce boş sözler seçerler. Allah'ın ayetlerini eğlence edinip onlarla alay ederler. Bu özelliklerle vasıflanan kimseler için ahirette alçaltıcı bir azap vardır.
Di antara manusia -seperti an-Naḍr bin al-Hāriṡ- ada yang memilih ucapan-ucapan yang membuat terlena dengan tujuan mengalihkan manusia dari agama Allah kepada ucapan-ucapan itu tanpa didasari ilmu dan menjadikan ayat-ayat Allah sebagai bahan olok-olok yang mereka cemooh. Orang-orang yang mempunyai kriteria semacam ini akan mendapatkan siksa yang menghinakan di akhirat.
6- İnsanlardan kimisi bilgisizce Allah’ın yolundan saptırmak ve o âyetleri eğlence edinmek için boş sözleri satın alırlar. İşte onlar için alçaltıcı bir azap vardır.
7- Ona âyetlerimiz okunduğu zaman sanki onları işitmemiş gibi, dahası iki kulağı da sağırmış gibi (davranıp) kibirlenerek yüz çevirir. Sen ona can yakıcı bir azabı müjdele!
8- İman edip salih ameller işleyenler içinse Naîm cennetleri vardır.
9- Onlar orada ebedî kalacaklardır. Bu, Allah’ın hak bir vaadidir. O, Azîzdir, Hakîmdir.
6. Yani “insanlardan kimisi” mahrumdur, ilâhî yardıma mazhar olmaz. “Bilgisizce Allah’ın yolundan saptırmak ve o âyetleri eğlence edinmek için boş sözleri satın alırlar.”Bir şeye karşılık bedel ödeyen kimsenin yaptığı gibi bunlara arzuyla yönelir ve onları tercih ederler.“Boş sözler/lehvu’l-hadis”, kalpleri oyalayıp duran ve onları en üstün maksatlara yönelmekten alıkoyan sözlerdir. Bunun kapsamına haram olan bütün sözlerle boş, bâtıl ve hezeyan türünden olan bütün sözler girmektedir. Küfrü, fasıklığı ve isyanı teşvik eden sözler, hakkı reddeden, hakkı batılla çürütmek maksadı ile batılı ileri sürerek mücadele edenlerin sözleri, gıybet, nemime, yalan, sövme, küfür, şarkı, şeytanî çalgılar, din ve dünya açısından herhangi bir faydası bulunmayan boşa vakit geçirici ve oyalayıcı maceralar/hikayeler de bu kabildendir.
İşte bu tipten olan insanlar, boş sözleri hidâyete ileten sözlere tercih eder, satın alırlar. Bundan maksatları ise “bilgisizce” insanları “Allah’ın yolundan saptırmak” tır. Yani bu kimseler yaptıkları işlerle kendileri saptıktan sonra başkalarını da saptırırlar. Çünkü başkalarını saptırmak, fiilen sapmanın bir sonucudur. Bu sözlerle başkalarını saptırmak ise onları faydalı sözlerden, faydalı işlerden, apaçık haktan ve dosdoğru yoldan alıkoymaktır. Böyle bir şeyi gerçekleştirmek ise ancak Allah’ın âyetlerinin getirmiş olduğu hakkı ve hidâyeti tenkit etmek, ona dil uzatmak, “ve o âyetleri eğlence edinmek”le mümkün olur. Böylece o âyetlerle ve o âyetleri getirenlerle alay ederler. Böyle bir kimse batılı övüp ona teşvik edince ve hakka dil uzatıp hem onla hem de hak ehliyle alay edince bilgi sahibi olmayan kimseleri saptırmış olurlar. Bu sapan kimselerin ayırt edemedikleri ve hakikatini de bilmedikleri o sözleri onlara telkin etmek suretiyle onları aldatırlar.“İşte onlar için” saptıkları, saptırdıkları, Allah’ın âyetleri ile alay ettikleri ve apaçık hakkı inkâr ettikleri için “alçaltıcı bir azap vardır.” Bundan dolayı Yüce Allah, bir sonraki âyet-i kerimede şöyle buyurmaktadır:
7. “Ona âyetlerimiz” kendilerine iman edip itaat etsin diye “okunduğu zaman sanki onları işitmemiş gibi, dahası iki kulağı da sağırmış” da sesler kulağına varmıyormuş “gibi (davranıp) kibirlenerek yüz çevirir.”Yani böyle bir kimse, bu âyetleri reddeden bir edâ ile ve büyüklenerek onlardan yüz çevirir. Bu âyetler kalbine girmez, ona hiçbir şekilde etki etmez, aksine o bu âyetlerden yüz çevirir ve sağır kesilir. İşte böyle birisini hidâyete iletmenin imkanı yoktur.“Sen ona can yakıcı bir azabı müjdele!” Kalbini yasa ve üzüntüye boğacak, yüzünü kedere ve karanlığa gömecek, toz duman içinde kalmasına neden olacak bir müjdeyi ver ona! Bu, kalbine ve bedenine acı ve ızdırap verecek, miktarı bilinemeyen, büyüklüğü idrâk edilemeyen bir azaptır. İşte kötülük işleyenlerin müjdesi budur. Bu ne kötü bir müjdedir!
Hayır ehli kimselerin müjdesine gelince o da şöyledir:
8. “İman edip salih ameller işleyenler” iman ederek batınî ibadeti, İslâm’ın gereklerini yerine getirerek ve salih amel işleyerek de zahiri ibadeti bir araya getiren kimseler için “Naîm cennetleri vardır.” Dünyada iken işlediklerine karşılık, onların müjdesi ve onlara sunulacak olan ikram bu olacaktır.
9. “Onlar orada” yani ruh ve bedenin, nimetlere gark olacağı Naim cennetlerinde “ebedî kalacaklardır.”“Bu, Allah’ın hak bir vaadidir.”Bunun yerine getirilmemesi, değiştirilmesi veya değişikliğe uğratılması imkânsızdır.“O, Azîzdir, Hakîmdir.” İzzeti de hikmeti de kâmildir. İzzet ve hikmetinin bir tecellisi de insanlar hakkındaki bilgisi, ilmi ve hikmeti gereğince; kimisini imana muvaffak kılması, kimisini de böyle bir muvaffakiyetten mahrum bırakması ve bu hususta ona yardım etmemesidir.
Certains, à l’image d’An-Nađr ibn al-Ħârith, choisissent de distraire les gens avec des paroles amusantes afin de les détourner de la religion d’Allah sans s’en apercevoir et raillent les versets d’Allah. Ceux-là subiront un châtiment humiliant dans le bas monde.
The word: اشتراء (ishtira) in: وَمِنَ النَّاسِ مَن يَشْتَرِي لَهْوَ الْحَدِيثِ (And from among the people who buys the distracting amusement of things - 31:6) literally means 'to buy.' And on occasions, the same word is used in the sense of 'doing an act instead of another' - as in: أُولَـٰئِكَ الَّذِينَ اشْتَرَوُا الضَّلَالَةَ بِالْهُدَىٰ are the people who have bought error at the rice of guidance - 2:16, 2:175 and in some other verses.
The Cause of Revelation
This verse was revealed because of a particular event relating to Nadr Ibn Harith. He was one of the top businessmen from among the Mushriks of Makkah who used to travel to different countries in connection with his business. Once he bought and brought back a collection of historical stories featuring Cyrus and other Persian kings from Iran. Thus armed, he said to the Quraish of Makkah: "Muhammad tells you the stories of the people of ` Ad and Thamud and others. I shall tell you better stories, those of Rustam, Isfandyar and other kings of Persia. They started listening to his stories eagerly simply because they contained no lessons to learn and no work to do. It was nothing but some delicious stories. Because of these, many Mushriks who had some measure of interest in the Divine Word because of its miraculous nature, rather listened to it stealthily, found an excuse to draw away from the Qur'an. (ذکرہ فی الروح عن اسباب النزول للواحدی و مقاتل و ذکرنحوہ فی الدر المنثور بروایۃ البیھقی)
And according to a narration of Sayyidna Ibn ` Abbas ؓ in Ad-Durr al-Manthur, the businessman mentioned above had brought in a singing bondwoman he bought in a foreign country. It was through her that he devised a plan to stop people from listening to the Qur'an. When he found anyone intending to go and listen to the Qur’ an, he would have him hear his bondwoman sing before him. He used to say: 'Muhammad ' makes you listen to the Qur'an, then goes on to ask you to pray and fast which make life difficult for you. Come, you listen to this music and enjoy the fun.'
The verse of the Qur'an being referred to here was revealed in relation to this very event. Here, the ishtira' (buying) of lahw al-hadith (the distracting amusement of things) means either those tales of the Persian kings, or this singing bondwoman. In terms of the event in the background of the revelation, the word: (ishtira) has been used in the real sense for buying.
And in terms of the general sense of لَهْوَ الْحَدِيثِ (lahw al-Oath: the distracting amusement of things) being enunciated later, the word: اِشتَرَا (ishtira' ) is also in its general sense at this place, that is, to opt for something instead of something else. This includes the buying of things of 'lahw' (amusement) as well.
As for the word: حَدِيثِ (hadith) in لَهْوَ الْحَدِيثِ (lahw al-hadith), it is there in the sense of tales told and things said and done. Then the word لَهْوَ 'lahw' itself literally means to become heedless. In other words, things that make one become negligent of what must be done are also called 'lahw.' Then there are occasions when things that bring no worthwhile benefit, rather serve as pastime or entertainment only, are also referred to as لَهْوَ ' lahw.'
As regards the meaning and exegetical explanation of the expression: لَهْوَ الْحَدِيثِ (lahw al-hadith: distracting amusement of things - 4) in the cited verse, sayings of commentators differ. In a narration of Sayyidna Ibn Masud, Ibn ` Abbas and Jabir ؓ it has been explained as music, vocal or instrumental (reported and verified by al-Hakim, and al-Baihaqi in ash-Shu` ab)
And in the view of the majority of Sahabah, Tabi` in and commentators at large, the expression: لَهْوَ الْحَدِيثِ (lahw al-hadith: the distracting amusement of things) applies generally to everything which makes one fall into a state of heedlessness as to the remembrance and worship of Allah. Included therein is music accompanied by instruments, and obscene or absurd fictional narratives as well. Imam al-Bukhari in his book, al-'Adab al-Mufrad, and al-Baihaqi in his Sunan have both elected to go by this Tafsfr. Al-Bukhari has said:
لَهْوَ الْحَدِيثِ ھوَ الغنآُء و اَشباھُہ،
'Lahw al-hadith' means playing music and things similar to it make one heedless to the worship of Allah).
And it appears in Sunan al-Baihaqii that opting for or buying the distracting amusement of things (اِشتَرَاء لَهْوَ الْحَدِيثِ : ishtira' lahw al-hadith) means buying a bondman or bondwoman who sings and plays instruments, or buying similar other immodest things which make one heedless to the remembrance of Allah. Ibn Jarir has also taken to this general sense. The same generality is proved by a narration of Tirmidhi where the Holy Prophet ﷺ has been reported to have said, 'Do not buy or sell singing bondwomen,' after which he said, مِثل ھٰذا انزلت ھٰذہ الآیۃ و مِنَ النَّاس مَن یَّشتَرِی (About such things this verse [ i.e. verse 6 which is under discussion ] was revealed)
Islamic Legal Injunctions of لَھو وَ لَعِب 'Lahw wa La` ib' (play and game) and its Equipment
Full details of these injunctions supported by and Sunnah have been provided in a treatise contained in اَحکام القرآن (Ahkam ul-Qur'an) written by this humble writer. It also carries an equally detailed discussion on music and musical instruments in the light of the Qur'an and Hadith along with the sayings of Muslim jurists and mystics. This treatise in Arabic has been published in volume V of Ahkam ul-Qur'an. Learned readers may consult it at their discretion. A gist is being given here for others interested in the subject.
First of all, it should be borne in mind wherever the Qur'an has mentioned Lahw and La'ib, it is in the context of its disparagement and degradation, the lowest degree of which is karahah (repugnance or reprehensibility) (Ruh ul-Ma’ ani and al-Kashshaf) and the cited verse is open and clear in declaring it as vice.
And in Kitabul-Jihad of al-Hakim's Mustadrak, it has been reported by Sayyidna Abu Hurairah ؓ that the Holy Prophet ﷺ said:
کُلُّ شَیءِ مَّن لَھوِ الدُّنِیَاباطِل اِلَّا ثلٰثۃ : اِنتضالّکَ بِقَوسِکَ و تَادِیبُکَ لِفَرَسِکَ ، ومُلَاعَبَتُکَ لِاَھلِکَ فَاِنَّھُنَّ مِنَ الحَقَّ
Every Lahw (play) of the world is false except three things: (1) that you play with your bow and arrow (2) and that you play while training your horse and (3) that you play with your wife - because these are among acceptable rights.
(Hakim has said that this Hadith is Sahih on the condition set forth by Muslim. But, adh-Dhahabi and others have not accepted it as muttasil, (of an uninterrupted chain) Instead, he calls it a mursal (of an interrupted chain). But, in the sight of the majority of Hadith experts, a mursal hadith is also authentic).
In this Hadith, every 'lahw' or play has been declared as false with the exception of three. These, in reality, are just not included under the definition of 'lahw' because 'lahw' is supposed to be something in which there is no worthwhile religious or worldly benefit. And these three things are worthwhile. Many religious and worldly advantages are attached with them. As for archery and training of horses, they are part of the preparation for Jihad. Then, playfulness with one's wife serves the purpose of procreation. That they have been named as 'lahw' is simply because of outward similarity. In terms of reality, they are just not included under 'lahw.' Similarly, other than these three, there are many things that yield religious or worldly benefit while, seen outwardly, they are supposed to be 'lahw' or play. These too have been rated as permissible in other narrations of Hadith; in fact, some of these have been declared to be commendable. Relevant detail will follow.
In gist, the doing of things which are 'lahw,' in real terms, that is, in which there is no benefit, neither religious nor worldly, are all necessarily blameworthy and makruh (repugnant, reprehensible) after all. Then, there are details about them. Some reach the extent of kufr (infidelity). Others are explicitly حَرَام Haram (forbidden) the lowest degree of which is their being makruh tanzihi, that is, counter to the preferred choice (khilaf al-awl. No 'lahw,' which really qualifies as 'lahw,' is exempt from it. As for the plays exempted in Hadith, they definition of 'lahw' as it has been already clarified in Hadith itself. In Abu Dawud, Tirmidhi, An-Nasai and Ibn Majah, there is a narration from Sayyidna 'Uqbah Ibn ` Amir ؓ ، It appears in Kitab ul-Jihad in the words: لَیسَ مِنَ اللَّھوِ ثَلَاثُ تادِیبُ الرَّجلِ فَرَسَہ، وَملَا عَبَتُہ، اَھلَہ، وَرَمیُہ، بِقَوسِہٖ وَنَبلِہٖ (Three things do not fall under 'lahw:' (1) Man training his horse and (2) playing with his wife and (3) shooting with his bow and arrows (Nasbur-Rayah, p. 273, v. 4). This Hadith has itself made it clear that these three things that have been exempted are simply not included in 'lahw.' and that which is really 'lahw' is false and blameworthy. The different degrees of its blameworthiness follow next:
1. Playing that becomes a conduit of going astray from one's Religion, or making others turn away from it, is kufr (infidelity) - as stated in the cited verse: وَمِنَ النَّاسِ مَن يَشْتَرِي لَهْوَ الْحَدِيثِ - 6. There it has been declared to be an act of grave error and infidelity, the punishment of which is painful, a punishment particular to those who have disbelieved (kuffar). The reason is that this verse was revealed following an event relating to Nadr Ibn Harith in which he had used this 'lahw' to divert people from Islam. Therefore, this 'lahw' (distracting amusement) did not remain simply Haram (forbidden), in fact, it went to the extent of becoming kufr (infidelity).
2. The second form is that which does not make people go astray from Islamic Beliefs, but does make them get involved with something forbidden and sinful. This, then, would not be kufr as such. But, patently unlawful and gravely sinful it shall remain - as do all those games played with bets. In other words, these may be games where the element of gambling (qimar) is present with giving or taking of money on winning or losing, or recreational activities that impede the performance of religious duties such as prayers and fasting etc.
The reading of Shameless Fiction or Poetry or Writings of the Proponents of the False is also Not Permissible.
In our time, an alarming number of young people get introduced to shameless fiction, stories and novels based on plots featuring people who fancy and flirt with crimes, and poetry composed of indecent and shameless couplets. All these things are included under this kind of distracting amusement which is forbidden 'lahw.' Similarly, the study of ideas dished out by the wayward proponents of the false is also not permissible for common people, because this could become an active agent in misleading them from the straight path. Should the ` U1ama' who are well grounded in religious knowledge study them for rebuttal, it does not matter.
3. As for playing games that have neither an element of kufr (infidelity) nor of open sinfulness, they are makruh (repugnant) in that one would be wasting his energy and time in an activity that yields no benefit.
Buying and Selling of the Equipment used in Games
From the details given above, we have also come to know the rule operating in the buying and selling of equipment used in games. The rule is that the trading, buying and selling of equipment used in games characterized by infidelity, error, unlawfulness and sin is also haram (forbidden). And that which is used in makruh lahw, its trading is also makruh; and the equipment that is used in permissible and exempted games, its trading is also permissible; and the equipment that is used in permissible and impermissible activities both, its trading is permissible.
Allowed and Permissible Games
As already explained in detail, what is blameworthy and prohibited is that particular 'lahw' or amusement or play or game which has no religious or worldly benefit in it. Games played to maintain physical health and mobility, or for some other religious or worldly need, or at the least, are for relief from fatigue without any excessive indulgence to the extent of causing disruption in necessary duties, then, such games are allowed by the Shari` ah. And should the participation in them be with the intention of fulfilling a religious need, then, they are thawab-worthy as well.
Also mentioned in the Hadith appearing above was the exemption of three game forms from the prohibition: Shooting of arrows, riding horses and playing with 'ahl' (wife). And in a marfu` hadith (attributed to the Holy Prophet ﷺ) from Sayyidna Ibn ` Abbas ؓ ، it appears: خَیر لھو المؤمن السباحہ و خیر لھو المرأۃ المغزل (The best game for a believer is swimming and the best game for a woman is the spinning wheel) (al-Jami` as-Saghir, from Ibn Adiyy, with weak chain of narrators).
According to a narration, Sayyidna Salamah Ibn Akwa' ؓ ، says, "Someone from among the Ansar of Madinah was a great sprinter. No one could win a race against him. Once he publicly threw a challenge if there was anyone who would run a race against him. I sought the permission of the Holy Prophet ﷺ if I could compete against him. When he gave me the permission, I was the one who went ahead in the race.' This tells us that it is also permissible to practice foot racing.
Once, when a well-known wrestler called Rukanah challenged the Holy Prophet ﷺ to wrestle against him, he accepted the challenge and won the bout (Abu Dawud in al-marasil).
Some Ethiopian young men used to play with spears as a rehearsal. The Holy Prophet ﷺ let Sayyidah ` A'ishah ؓ see their game of martial skill while she stood behind his back and he said to the performers, " اِلھُوا وَالعبُوا " (ilhu wal abu: have fun, keep playing) )Reported by al-Baihaqi in Ash-Shu'ab, as in al-Kanz, Bab ul-Lahw). In some narrations, the following words also appear along with it: فَاِنِّئ اَکرَہُ اَن یُّرٰی فِی دِینِکُم غِلظَۃُ (I do not like that people see harshness in your religion).
Similarly, it has been reported from some Sahabah that they, when tired after their duties relating to the Qur'an and Hadith, would once in a while relax with Arab poetry or historical events (from Sayyidna Ibn ` Abbas ؓ in Kaff ar-Ra` a' ).
In a Hadith, it was said: “ رُوِّحُوا القُلُبَ سَاعَۃً فَسَاعَۃً ”(Let your hearts rest now and then). [ Reported by Abiu Dawud in his Marasil from Ibn Shihab 'mursalan', that is, attributed to the Holy Prophet ﷺ by the student of one of the Sahabah with the name of the narrating Sahabi not mentioned ] This hadith proves the permissibility of recreation meant to relax one's mind and heart and the need to spare some time for it.
However, when doing all these things, the aim should be to achieve the correct and sound objective of those games. Playing for the sake of playing should never be the objective. Even that too is restricted to the measure of need. Any indulgence that stretches to unreasonable proportions or touches the limits of excess would not be in order. Thus, the reason behind the justification of all these games is no other but that they have to be within their limits. If so, they would just not be counted as 'lahw.'
Games Prohibited Explicitly
Along with the games mentioned above, there are others the Holy Prophet ﷺ has prohibited particularly - even though, some benefits may be seen therein - such as, chess, backgammon and others played with counters and pieces. If accompanied by giving and taking of money on winning and losing, then, this is gambling, and is absolutely haram (forbidden). And should this not be the case and they may be played just for enjoyment, even then, they have been prohibited in Hadith. According to a narration of Sayyidna Buraidah in the Sahih of Muslim, the Holy Prophet ﷺ said, "A person who plays backgammon is like the one who has smeared his hands with the blood of pig." Similar to this, there is another narration where words of curse appear against the player of chess. (Uqaili in ad-Du'afa' from Sayyidna Ab` u Hurairah ؓ as in Nasbur-Rayah).
Similarly, the Holy Prophet ﷺ has declared playing with pigeons as impermissible. [ Abu Dawud in al-Marasil from Shuraih as in al-Kanz ] The apparent reason for the prohibition of this type of pastimes is that the player of these games becomes so preoccupied with them that he would turn heedless towards other things he must do, even to Salah, and other religious obligations.
The Injunctions of Music and Musical Instruments
Some Sahabah have explained the expression: لَهْوَ الْحَدِيثِ (lahw al-hadith: the distracting amusement of things) in the cited verse as singing and playing of musical instruments. Then, there are others who have explained it in the general sense and consider every such playful activity that makes one heedless towards Allah to be the meaning of: لَهْوَ الْحَدِيثِ (lahw al-hadith). But, even in their view, singing and playing of instrumental music are included therein.
And in another verse of the Qur'an: لَا يَشْهَدُونَ الزُّورَ (those who do not witness falsehood - Al-Furqan, 25:72), the word:... (az-zur: falsehood, the false) has been explained by Imam Abu Hanifah, Mujahid, Muhammad Ibn al-Hanafiyyah and others as ` ghina (singing and playing of instrumental music).
And Abu Dawud and Ibn Majah in Sunan and Ibn Hibban in his Sahih have reported from Sayyidna Abu Malik al-Ash'arl ؓ that the Holy Prophet ﷺ said:
لَیَشرَبَنَّ نَاسُ مِّن اُمَّتِی الخَمرَ یُسَمُّنَھَا بغَیرِ اسمِھَا یُعرَفُ عَلٰی رُؤُسِھِم بِالمَعَازِفِ وَ المُغَنِّیَاتِ ، یَخسِفُ اللہُ بِھِمُ الاَرضَ وَیَجعَلُ اللہُ مِنھُمُ القِرَدَۃَ وَ الخَنَازِیرَ
Indeed some people from my community will drink wine giving it a name other than the name it already has. Music will be played right on their faces with instruments and singing women in attendance. Allah Ta'ala will make the earth sink with them, while He will make some of them monkeys and pigs.
And according to a narration from Sayyidna ` Abdullah Ibn ` Abbas ؓ ، the Holy Prophet ﷺ said, "Allah Ta’ ala has forbidden wine, gambling, drum and sarangi (string instrument like violin) and he said, "Everything that intoxicates is haram (forbidden, unlawful) [ Reported by Imam Ahmad, Abu Dawud and Ibn Hibban ]
It has been reported from Sayyidna Abu Hurairah ؓ that the Holy Prophet ﷺ said:
روی عن ابی ھریرا ؓ قال : قال رسول اللہ ﷺ اذا اتخذ الفیء دولاً والامانۃ مغنمًا والزکوٰۃ مغرمًا و تعلم لغیر الدین واطاع الرجل أمرأتہ و عقّ اُمّہ و أدنی صدیقہ و أقصی أباہ وظھرت الاصوات فی المساجد و ساد القبیلۃ فاسقھم وکان زعیم القوم أرذلھم و اُکرمَ الرّجل مخافۃ شرّہ و ظھرت القیان و المعازف وشربت الخمور و لعن أخر ھٰذہ الأمّۃ أوّلھا فلیرتقبوا عند ذلک ریحا حمراء وزلزلۃ و خسفًا و مسخًا و قذفًا و آیات تتابع کنظام بال قطع سل کہ فتتابع بعضہ بعضاً (رواہ الترمذی و قال ھٰذا حدیث حسن غریب)
When spoils are taken as personal property and trust property as spoils and Zakah as penalty, and religious learning is acquired for worldly objectives, and when man starts obeying his wife and disobeying his mother, and keeps his friend near and his father far, and when voices rise in mosques and the chief of a tribe becomes its worst sinner and when the chief of a people becomes their lowest of the low and when wicked people are respected out of fear for them, and when singing girls and musical instruments appear all over and when wines of all sorts are consumed and when the later of this Ummah start cursing the former - then, at that time, you wait for a red storm, and earthquake, and the sinking of the earth, and the metamorphosis of figures and faces, and missiles, and the signs of Doomsday following each other, one after the other, like a broken necklace with its beads scattered simultaneously. (Reported by Tirmidhi calling it a Hasan-Gharib Hadith)
A Warning Not to Be Ignored!
Read the words of this Hadith again and again, and you will start seeing a blueprint of the world of our time spread out before you. Here is an advance warning given by the Holy Prophet ﷺ almost fourteen hundred years ago, against sins prevailing among Muslims, and which are increasing day by day. He has reminded Muslims that they have to remain vigilant against such conditions and take full precautions to avoid such sins both personally and socially. Otherwise, once these sins become accepted common practice, such sinners will be visited by Divine punishments. Then, the very last signs of Qiyamah will appear squarely before them. Since, the singing of women and the playing of musical instruments are included under those sins, this narration has been cited in the present context.
For that matter, there are many more authentic Ahadith where singing and playing of musical instruments have been declared unlawful and impermissible. Severe warnings have been given against indulging in these. This humble writer has cited all these narrations in his treatise entitled: کشف الغناء عن وصف الغِنَا which is in Arabic and has been published as Part V of Ahkam ul-Qur'an. Only some of those have been given here.
Reciting morally beneficial poetry in a good voice without musical instruments is not prohibited
In contrast to what has been stated above, there are narrations that seem to hint towards permissibility of 'ghina" (singing). Such narrations have also been collected and included in the treatise referred to here. To bring the two kinds of narration in harmony, it can be said that the singing of a non-mahram woman, or a song accompanied by musical instruments are forbidden. This is in accordance with what has been proved on the authority of the cited verses of the Qur'an and from the Ahadith of the Holy Prophet.. However, if some poetic compositions are recited in a pleasing voice, and the reciting person is not a woman or a beardless young man, and the subject of the poetry recited is also not vulgar or indecent and is not inclusive of any other sin, then, it is permissible.
As for the reports attributed to some revered Sufis, that they listened to 'ghina" (sama' ), it is based on this kind of permissible 'ghina"- because, it is certain that they followed the Shari` ah and Sunnah faithfully. That they would ever commit some such sin, simply cannot be imagined. Those learned among the Sufis have themselves explained it explicitly. The treatise mentioned earlier carries the sayings of the jurists of the four schools of jurisprudence as well as those of the Sufi authorities. At this place, the summary as given has been considered sufficient in the present context.( The original work in Arabic and its Urdu translation with exhaustive notes under the title, "Islam our Mausiqi" (Islam and Music) has been published by Maktaba-e-Darul-Uloom, Jamia Darul-Uloom, Korangi, Karachi-75180, Pakistan. Those interested in a detailed discussion of the subject would find both versions useful.)
Alcune persone – come an-An-Nadhr ibnu al-Ħarith – utilizzano degli argomenti dannosi per sviare le persone dalla religione di Allāh, senza alcuna conoscenza, e utilizzano i versetti di Allāh deridendoli e prendendosene gioco. Coloro che possiedono tali caratteristiche subiranno una punizione umiliante, nell'Aldilà.
Ona ayetlerimiz okunduğunda sanki onu duymuyormuş gibi kibirlenerek dinlemeden arkasını döner. Sanki kulaklarında sesleri duymaya karşı sağırlık vardır. -Ey Resul!- Onu, bekleyen elem dolu bir azap ile müjdele.
Kad se takvim griješnicima kazuju Božija znamenja i čitaju kur’anski ajeti, oni ne prihvataju istinu i ne slijede je, kao da ništa nisu ni čuli i kao da su oglušili pa ne čuju istinu. Allahov Poslaniče, obraduj ih bolnim stradanjem i strašnom patnjom u paklenoj vatri, koju treba da očekuju!
Cuando le recitas Mis aleyas, él se aparta con arrogancia, como si no las hubiera oído, como si sus oídos fueran sordos. Mensajero, ¡adviértele del castigo doloroso que le espera!
Lorsque l’on récite Nos versets à l’un de ceux-là, il se détourne avec orgueil et refuse de les écouter comme si ses oreilles étaient obstruées. Ô Messager, annonce-lui qu’un châtiment douloureux l’attend.
Jika ayat-ayat Kami dibacakan kepadanya ia berpaling secara sombong dari mendengarnya seakan-akan ia tidak mendengarnya lantaran di kedua telinganya ada sumbatan yang mencegahnya untuk mendengar. Sebab itu, berilah ia kabar ancaman kepadanya -wahai Rasul- dengan siksa pedih yang menantinya.
Kapag binibigkas sa kanya ang mga talata Namin ay tumatalikod siya na nagmamalaki palayo sa pakikinig sa mga ito, na para bang siya ay hindi nakarinig sa mga ito, na para bang sa mga tainga niya ay may pagkabingi sa pagdinig sa mga tinig. Kaya magbalita ka sa kanya, O Sugo, hinggil sa isang pagdurusang nakasasakit na naghihintay sa kanya.
E se gli reciti i Nostri versetti, si allontana, ponendosi al di sopra dell'ascolto, come se non l'avesse ascoltato, come se nei suoi orecchi avesse qualcosa che gli impedisse di ascoltare le voci. Annunciagli, o messaggero, la punizione dolorosa che lo attende.
Và khi những câu Kinh của TA được xướng đọc cho hắn nghe thì hắn liền quay lưng bỏ đi một cách đầy kiêu ngạo giống như hắn không nghe thấy bất cứ điều gì, như thể đôi tai của hắn bị điếc không nghe được âm thanh. Ngươi - hỡi Thiên Sứ - hãy báo cho hắn về sự trừng phạt đau đơn đang chờ đợi hắn.
When you read My verses to him, he turns away in arrogance, as if he has not heard them; as if his ears are deaf to sounds. So O Messenger! Warn him of a painful punishment which awaits him!
Quả thật những ai có đức tin nơi Allah và năng hành đạo, họ sẽ được hưởng Thiên Đàng hạnh phúc, họ được hưởng lạc với tất cả mọi thứ mà Allah đã chuẩn bị cho họ trong đó.
Tunay na ang mga sumampalataya kay Allāh at gumawa ng mga gawang maayos, ukol sa kanila ang mga hardin ng kaginhawahan, na magpapakaginhawa sila sa anumang inihanda ni Allāh para sa kanila sa mga ito.
Ceux qui croient en Allah et accomplissent de bonnes œuvres iront au Jardin des Délices où ils jouiront de ce qu’Allah leur y a préparé.
Indeed, those who have faith and do good deeds will have gardens of bounties, in which they shall live in luxury among everything Allah has prepared for them.
Ciertamente, los que tienen fe y hacen buenas obras tendrán jardines como recompensa, en los que vivirán lujosamente entre todo lo que Al-lah ha preparado para ellos.
The Good Destiny of the Believers
Here Allah mentions the destiny of the righteous in the Hereafter, those who believe in Allah and His Messenger and do righteous deeds in accordance with the Laws of Allah.
لَهُمْ جَنَّـتُ النَّعِيمِ
(for them are Gardens of Delight.) means, there they will enjoy all kinds of delights and pleasures, food, drink, clothing, dwelling-places, means of transportation, women, a light of beauty and delightful sounds, which have never crossed the mind of any human being. They will stay there forever, never leaving and never desiring change.
وَعْدَ اللَّهِ حَقًّا
(It is a promise of Allah in truth.) meaning, this will undoubtedly come to pass, for it is a promise from Allah, and Allah never breaks His promise, because He is the Most Generous Bestower Who does what He wills and is able to do all things.
وَهُوَ الْعَزِيزُ
(And He is the All-Mighty,) Who has subjugated all things and to Whom all things submit,
الْحَكِيمُ
(the All-Wise.) in what He says and what He does, Who has made this Qur'an a guidance to the believers.
قُلْ هُوَ لِلَّذِينَ ءَامَنُواْ هُدًى وَشِفَآءٌ وَالَّذِينَ لاَ يُؤْمِنُونَ فِى ءَاذَانِهِمْ وَقْرٌ وَهُوَ عَلَيْهِمْ عَمًى
(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, and it is blindness for them) (41:44).
وَنُنَزِّلُ مِنَ الْقُرْءَانِ مَا هُوَ شِفَآءٌ وَرَحْمَةٌ لِّلْمُؤْمِنِينَ وَلاَ يَزِيدُ الظَّـلِمِينَ إَلاَّ خَسَارًا
(And We send down of the Qur'an that which is a healing and a mercy to those who believe, and it increases the wrongdoers nothing but loss.) (17:82)
In verità, coloro che credono in Allāh e che compiono opere buone, otterranno i Paradisi della Beatitudine, in cui godranno di ciò che Allāh ha preparato per loro,
Sesungguhnya orang-orang yang beriman kepada Allah dan mengerjakan amal-amal saleh, bagi mereka surga yang penuh kenikmatan, mereka mendapatkan kenikmatan di dalamnya dengan apa yang telah Allah siapkan untuk mereka.
Şüphesiz ki Allah'a iman eden ve salih amel işleyenler için Naim cennetleri vardır. Orada Allah'ın onlar için hazırladığı nimetlerden bol bol istifade ederler.
Čestitim vjernicima, koji čine dobra djela, Allah će dati džennetske blagodati, te će se njima koristiti i u njima uživati.
e vi resteranno per l'eternità; Allāh fece loro tale indubbia promessa, ed Egli, gloria Sua, è il Potente, Colui che non può esser vinto da nessuno, Il Saggio nei confronti del Suo Creato e della Sua Legge.
Permanecerán eternamente allí. Al-lah les ha prometido eso, una promesa verdadera de la que no deben dudar. Él es el Todopoderoso a Quien nadie puede vencer, el Sabio en Su creación, decreto y legislación.
Utterances are of two types—one offering good advice and the other entertainment. The former make one realize one’s responsibilities and urge a man to do good rather than commit any impropriety. However, in every age those who have taken an interest in words of advice have indeed been very few. It has always been in the nature of man to prefer being entertained. Books which give good advice, are plentiful but he is always the more frequent purchaser of books which divert his mind and which do not demand any serious action on his part. The guilt of one who goes to the length of inducing others to indulge in purely entertaining (i.e.wasteful) pursuits is greater, because he has made himself the leader of dissipation, keeping people preoccupied with pointless activities and rendering them incapable of giving their attention to more serious affairs. Conceit is the worst trait in a man. If Truth presents itself before a conceited individual, he will not accept it, because he thinks too highly of himself. He will contemptuously overlook it and press on regardlessly. Just the opposite is true of the believers. Their advice-loving nature compels them to accept the truth and to surrender their life to it completely.
They will remain therein. Allah has promised that to them, a true promise in which there is no doubt. He is the Almighty who no one can overcome; the Wise in His creation, decree and legislation.
Họ sẽ sống mãi mãi ở trong đó, lời mà Allah đã hứa với họ là lời chắc chắn không có gì phải nghi ngờ. Ngài là Đấng Toàn Năng không ai cưỡng lại và là Đấng Sáng Suốt trong tạo hóa, quản lý và định đoạt.
Ils y demeureront éternellement. Allah leur a promis cela et Sa promesse se réalisera avec certitude. Il est Celui à qui personne ne tient tête et le Sage dans ce qu’Il crée, ce qu’Il détermine et ce qu’Il légifère.
Mereka akan terus menetap di dalamnya karena Allah telah menjanjikan hal itu kepada mereka dengan janji yang pasti, tidak ada keraguan padanya. Dialah Mahaperkasa yang tidak ada sesuatu pun yang mampu mengalahkan-Nya, lagi Mahabijaksana di dalam penciptaan-Nya, takdir-Nya, dan syariat-Nya.
Orada (ebedî) kalacaklardır. Bu, üzerinde şüphe olmayan hak bir vaattir. Allah -Subhanehu ve Teâlâ- hiç kimsenin kendisiyle mücadele edemeyeceği mutlak galiptir. Yaratmasında, takdir etmesinde ve din olarak hüküm koymasında hikmet sahibidir.
bilang mga mamamalagi sa mga ito, nangako sa kanila si Allāh niyon bilang pangakong totoo na walang duda rito. Siya – kaluwalhatian sa Kanya – ay ang Makapangyarihan na walang nakikipanaig sa Kanya na isa man, ang Marunong sa paglikha Niya, pagtatakda Niya, at batas Niya.
U džennetskim će baščama zauvijek ostati, uživat će u blagodatima kojih nikad neće nestati. A obećanje Allahovo istina je, On će ga izvršiti. Allah je silan i svemoćan, niko Ga ne može potčiniti. Mudar je u stvaranju, upravljanju, propisivanju.
Proofs of Tawhid
Thus Allah explains His mighty power in creating the heavens and the earth, and everything that is within them and between them. He says:
خَلَقَ السَّمَـوَتِ بِغَيْرِ عَمَدٍ
(He has created the heavens without any pillars) Al-Hasan and Qatadah said, "It does not have any pillars, visible or invisible."
وَأَلْقَى فِى الاٌّرْضِ رَوَاسِىَ
(and has set on the earth firm mountains) means, the mountains which stabilize and lend weight to the earth, lest it should shake with its water. Allah says:
أَن تَمِيدَ بِكُمْ
(lest it should shake with you.)
وَبَثَّ فِيهَا مِن كُلِّ دَآبَّةٍ
(And He has scattered therein moving creatures of all kinds) means, He has placed throughout it all kinds of animals, the total number of whose kinds and colors is known to no one except the One Who created them. When Allah tells us that He is the Creator, He also reminds us that He is the Provider, as He says:
وَأَنزَلْنَا مِنَ السَّمَآءِ مَآءً فَأَنْبَتْنَا فِيهَا مِن كُلِّ زَوْجٍ كَرِيمٍ
(And We send down water from the sky, and We cause (plants) of every goodly kind to grow therein in pairs,) meaning, every kind of good produce in pairs, i.e., they are beautiful to look at. Ash-Sha`bi said: "People are also produce of the earth, so whoever enters Paradise is goodly and whoever enters Hell is vile."
هَـذَا خَلْقُ اللَّهِ
(This is the creation of Allah.) means, all that Allah has mentioned here of the creation of the heavens and earth and everything in between stems from His power of creation and control alone, and He has no partner or associate in that, Allah says:
فَأَرُونِى مَاذَا خَلَقَ الَّذِينَ مِن دُونِهِ
(So, show Me that which those besides Him have created.) those idols and rivals whom you worship and call upon.
بَلِ الظَّـلِمُونَ
(Nay, the wrongdoers) means the idolators who associate others in worship with Allah
فِى ضَلَـلٍ
(in error) means, they are ignorant and blind.
مُّبِينٌ
(plain) means, it is clear and obvious, and not at all hidden.
Allah, may He be glorified, created the heavens which are raised without any pillars, pitched mountains on Earth firmly, so that they do not shake with you, dispersed animals over the earth, and sent down rainfall from the sky, causing the earth to grow all kinds of delightful plants, from which both the humans and animals benefit.
Al-lah, alabado y glorificado sea, creó los cielos que se elevan sin sostén, levantó montañas en la Tierra con firmeza, para que no tiemble, dispersó a los animales sobre la Tierra y envió las lluvias del cielo, haciendo que de la tierra crecieran toda clase de plantas deliciosas, de las cuales se benefician tanto los seres humanos como los animales.
Allāh, gloria Sua, l'Altissimo, creò i cieli innalzati senza pilastri, e fissò nella terra montagne stabili, in modo che la terra non vacillasse, e creò, sulla terra, vari tipi di animali, e facemmo scendere dal cielo la pioggia, e facemmo germogliare vari tipi di piante, piacevoli alla vista e utili alla gente e agli animali.
"Dia menciptakan langit tanpa tiang yang kamu melihatnya dan Dia meletakkan gunung-gunung di bumi supaya bumi itu tidak menggoyangkan kamu; dan memperkembangbiakkan padanya segala macam jenis binatang. Dan Kami turunkan air hujan dari langit, lalu Kami tumbuhkan padanya segala macam tumbuh-tum-buhan yang baik. Inilah ciptaan Allah, maka kalian perlihatkan-lah kepadaku apa yang telah diciptakan oleh sembahan-sembahan-(mu) selain Allah. Sebenarnya orang-orang yang zhalim itu berada di dalam kesesatan yang nyata." (Luqman: 10-11).
(10) Allah سبحانه وتعالى membacakan kepada hamba-hambaNya be-berapa tanda dari tanda-tanda kekuasaanNya, beberapa keajaiban dari keajaiban-kejaiban hikmahNya, dan beberapa nikmat dari tanda-tanda rahmatNya, seraya berfirman; ﴾ خَلَقَ ٱلسَّمَٰوَٰتِ ﴿ "Dia men-ciptakan langit," yang tujuh lapis dengan keagungan, keluasan, kete-balan dan ketinggiannya yang luar biasa, ﴾ بِغَيۡرِ عَمَدٖ تَرَوۡنَهَاۖ ﴿ "tanpa tiang yang kamu melihatnya" maksudnya, ia tidak mempunyai tiang-tiang penyangga. Dan kalau seandainya ia mempunyai tiang pasti tiang-tiang itu terlihat. Sesungguhnya langit itu terpancang dan kokoh dengan kekuasaan Allah سبحانه وتعالى.
﴾ وَأَلۡقَىٰ فِي ٱلۡأَرۡضِ رَوَٰسِيَ ﴿ "Dan Dia meletakkan gunung-gunung di bumi" yaitu gunung-gunung yang sangat besar yang Dia tancapkan di penjuru-penjurunya, supaya ﴾ تَمِيدَ بِكُمۡ ﴿ "bumi itu tidak menggoyang-kan kamu," maka kalau saja tidak ada gunung-gunung yang terpan-cang itu, niscaya bumi ini goncang dan niscaya tidak akan pernah diam dengan segenap penghuninya, ﴾ وَبَثَّ فِيهَا مِن كُلِّ دَآبَّةٖۚ ﴿ "dan memper-kembangbiakkan padanya segala macam jenis binatang." Maksudnya, Dia menyebarluaskan di muka bumi yang luas ini segala macam binatang melata yang semua ditundukkan untuk anak cucu Adam, untuk kemaslahatan mereka dan kebaikan bagi mereka.
Dan ketika Allah mengembangbiakkannya di muka bumi ini, Allah سبحانه وتعالى mengetahui bahwasanya semua binatang melata itu harus mempunyai rizki untuk kehidupannya, maka Dia menurunkan air yang penuh berkah dari langit, ﴾ فَأَنۢبَتۡنَا فِيهَا مِن كُلِّ زَوۡجٖ كَرِيمٍ ﴿ "lalu Kami tumbuhkan padanya segala macam tumbuh-tumbuhan yang baik," pe-mandangannya berguna lagi berkah. Maka binatang-binatang yang disebarluaskan itu dapat berkeliaran memakannya, dan setiap hewan tinggal di dalamnya.
(11) ﴾ هَٰذَا ﴿ "Ini" maksudnya, penciptaan alam atas dan alam bawah, yang terdiri dari benda-benda padat, hewan dan dialirkan-nya rizki kepada mereka adalah, ﴾ خَلۡقُ ٱللَّهِ ﴿ "ciptaan Allah" semata, tiada sekutu bagiNya. Semua orang mengakui hal ini, sampai kalian sendiri, wahai kaum musyrikin, ﴾ فَأَرُونِي مَاذَا خَلَقَ ٱلَّذِينَ مِن دُونِهِۦۚ ﴿ "maka kalian perlihatkanlah kepadaku apa yang telah diciptakan oleh sembahan-sembahan(mu) selain Dia," maksudnya, orang-orang yang telah kalian jadikan sekutu bagiNya, yang kalian berdoa dan menyembah kepa-danya, semua itu mengharuskan kalau mereka mempunyai ciptaan seperti ciptaan Allah dan rizki sepeti rizkiNya. Kalau mereka mem-punyai sedikit saja dari hal itu maka perlihatkanlah kepadaku agar apa yang kalian klaim itu, yaitu keberhakan mereka untuk diibadahi (disembah) menjadi benar. Sebagaimana sudah dimaklumi bahwa mereka tidak akan sanggup memperlihatkannya sedikit pun dari ciptaan miliknya, karena seluruh yang disebutkan (sekutu-sekutu, berhala) telah mereka akui sebagai ciptaan Allah semata, dan di sana tidak ada sesuatu apa pun (tuhan) yang dikenal selain tuhan berhala itu. Maka dengan demikian terbuktilah kelemahan mereka untuk membuktikan bahwa berhala-berhala itu berhak disembah. Namun, sebenarnya peribadahan mereka kepada berhala-berhala tersebut tidaklah berdasarkan ilmu dan pemikiran yang mendalam, melainkan berdasarkan kejahilan dan kesesatan.
Dan maka dari itu Allah berfirman, ﴾ بَلِ ٱلظَّٰلِمُونَ فِي ضَلَٰلٖ مُّبِينٖ ﴿ "Se-benarnya orang-orang yang zhalim itu berada di dalam kesesatan yang nyata." Maksudnya, (kesesatan) yang sangat jelas lagi terang, yang mana mereka menyembah apa-apa yang sama sekali tidak kuasa memberikan manfaat atau kemudaratan, mematikan atau meng-hidupkan atau menghidupkan kembali; mereka mengabaikan ke-tulusan kepada Sang Pencipta Yang Maha Pemberi rizki lagi Maha Pemilik segala sesuatu.
10- O, gökleri gördüğünüz şekilde direksiz yaratmıştır. Sizi sarsmasın diye yere sabit dağlar koymuş ve orada her tür canlıdan yaymıştır. Gökten de yağmur indirdik ve yeryüzünde her tür güzel bitkiden bitirdik.
11- İşte bunlar, Allah’ın yarattığı şeylerdir. Şimdi gösterin bakalım bana, O’nun dışında (ilah edindikleriniz) ne yaratmış? Hayır, zalimler apaçık bir sapıklık içindedirler.
10. Yüce Allah, kullarına kudretinin eserlerinden, harikulade hikmetlerinden ve rahmetinin tecellilerinden olan pek çok nimetleri dile getirerek şöyle buyurmaktadır:“O, gökleri” büyüklüklerine, genişliklerine, yoğunluklarına ve dehşet verici yüksekliklerine rağmen yedi kat göğü “gördüğünüz şekilde direksiz yaratmıştır.”Yani bu göklerin direkleri yoktur. Direkleri bulunsaydı görülürdü. Yüce Allah’ın kudreti ile bu gökler karar bulmuş ve birbirine sağlam bir şekilde kenetlenmiştir.“Sizi sarsmasın diye yere sabit dağlar koymuş.” Yerin dört bir yanına pek büyük dağlar yerleştirdi. Zira eğer bu dağlar olmasaydı yeryüzü çalkalanır ve orada yaşayanlar için sabit durabilecekleri istikrarlı bir yer olmazdı. “ve orada her tür canlıdan yaymıştır.” Oldukça geniş olan yeryüzü üzerinde Âdemoğullarına, onların fayda ve maslahatlarına amade kılınmış çeşitli türden bütün canlıları türetmiştir.
Bunları yeryüzünde yayan Yüce Allah olduğuna göre onların, kendisi vasıtası ile yaşayabilecekleri bir rızıklarının da bulunması kaçınılmaz bir şeydir. Bundan dolayı da Yüce Allah gökten pek bereketli bir su indirmiştir:“Gökten de yağmur indirdik ve yeryüzünde her tür güzel bitkiden bitirdik.” Görünüşü güzel, faydalı ve bereketli bitkiler. Dört bir tarafa yayılmış olan canlılar, bu bitkilerle beslenir ve her canlı onlarla faydalanır.
11. “Bunlar” yani ulvi ve süfli âlemde bulunan canlı cansız tüm varlıkalrın yaratılması ve bütün mahlukata rızıklarının verilmesi “Allah’ın yarattığı şeylerdir.”Bunların hepsini tek başına O yaratmıştır ve O’nun hiçbir ortağı yoktur. Ey müşrikler topluluğu! Sizler dahi bunu itiraf etmektesiniz.“Şimdi gösterin bakalım bana, O’nun dışında (ilah edindikleriniz) ne yaratmış?” O’na ortak koşup kendilerine dua ve ibadet ettiğinize göre bu varlıkların Allah’ın yarattığı gibi yaratmaları, O’nun rızık verdiği gibi rızık vermeleri gerekir. Eğer ortak koştuğunuz bu uydurma rab ve ilâhlar, kısmen dahi olsa böyle bir şey yapabiliyor iseler haydi -onların ibadeti hak ettiklerine dair iddianızın doğruluğunu ispat etmek üzere- bunu bana gösterin.
Herkesçe malumdur ki bu uydurma mabudların herhangi bir şeyi yarattıklarını göstermelerine imkan yoktur. Çünkü sözü geçen bütün varlıkların yalnızca Allah tarafından yaratılmış olduğunu ve ortada buna aykırı olarak bilinen bir gerçek olmadığını kendileri de itiraf etmişlerdir. O halde onların uydurma mabudlarının kendisi sebebi ile ibadeti hak edecekleri herhangi bir şeye sahip olduğunu ispat etmekten yana âciz oldukları açıkça ortaya çıkmış olmaktadır. Ne var ki onların bu uydurma mabudlara olan ibadetleri bilgisizce ve basiretsizcedir. Hatta cahillik ve sapıklıktan kaynaklanmaktadır. Bundan dolayı da Yüce Allah şöyle buyurmaktadır:“Hayır, zalimler apaçık bir sapıklık içindedir.” Çünkü onlar, hiçbir fayda sağlayamayan, zarar veremeyen, öldüremeyen ve diriltemeyen varlıklara ibadet ediyorlar. Buna karşılık her şeyi yaratan, rızık veren, her bir işin dizginlerini elinde bulunduran mutlak malike ihlâsla ibadeti terk ediyorlar.
Allah -Subhanehu ve Teâlâ- gökleri direksiz bir şekilde yarattı. Yeryüzüne de sabit dağlar yerleştirdi ki sarsılmayasınız. Yeryüzüne çeşit çeşit hayvanlar yaydı. Gökten yağmur suyunu biz indirdik. Bunun akabinde yeryüzünde insanların ve hayvanların faydalanması için hoş manzarası olan her çeşit bitki bitirdik.
Allah créa les Cieux élevés sans pilier et planta les montagnes fermement dans la Terre afin que celle-ci ne vacille pas sous vous et Il dispersa sur Terre des variétés d’animaux. Nous avons fait descendre du Ciel l’eau de la pluie et avons fait pousser sur Terre toute variété de plante agréable à regarder et utile aux gens et aux bêtes.
Commentary
Verse 10 opens with the words: خَلَقَ السَّمَاوَاتِ بِغَيْرِ عَمَدٍ تَرَوْنَهَا (He has created the skies without the pillars that you may see). Another verse on the same subject: الَّذِي رَفَعَ السَّمَاوَاتِ بِغَيْرِ عَمَدٍ تَرَوْنَهَا (Allah is the One who raised the heavens without pillars. You see them. 13:2) has appeared earlier in Surah Ar-Ra` d ( with a different translation). Analyzed grammatically, the text admits two alternative meanings.
1. If we were to take تَرَوْنَهَا (tarawnah to be the attribute of عَمَدٍ ( ‘am-ad) and revert its pronoun to 'amad, it would mean that Allah Ta` a1a created the skies without pillars that you may see, that is, had the pillars been there, you would have seen them. When pillars are not seen, it is clear that this great roof of the sky has been erected without pillars. This explanation has been reported from Sayyidna Hasan and Qatadah. (Ibn Kathir)
2. And if we were to take the pronoun of: تَرَوْنَهَا (tarawnaha) as reverting to: السَّمَاوَاتِ (as-samawat: the skies) and this sentence as standing independently, then, it would mean that 'Allah Ta’ ala created the skies without pillars as you see.' Then, there is yet another option in the case of the first grammatical analysis whereby it could also be taken to mean that 'The skies stand on pillars that you cannot see - they are invisible.' This last explanation has been reported from Sayyidna Ibn ` Abbas, ` Ikrimah and Mujahid ؓ (IbnKathir).
No matter what the option, the verse does point out to the particular sign of the perfect power of Allah Ta’ ala that He has made this extensive, high and magnificent roof in a way that no column and pillar is seen there-under.
Allah -Subḥānahu wa Ta'ālā- menciptakan langit yang terangkat tanpa tiang, menghamparkan di bumi ini gunung-gunung kokoh sehingga bumi ini tidak menggoyangkan kalian, dan menyebarkan di atas bumi ini berbagai macam hewan. Kami juga menurunkan air hujan dari langit, lalu Kami tumbuhkan di bumi dari setiap jenis tanaman yang indah dipandang mata yang dimanfaatkan oleh manusia dan hewan melata.
Allah Toàn Năng đã khởi tạo các tầng trời và nâng chúng lên cao không cần đến cột để chống đỡ, Ngài trải rộng mặt đất và cắm lên nó những quả núi cố định không cho đất rung chuyển với các ngươi, Ngài rải khắp nơi trên mặt đất vô số loài động vật, Ngài trút mưa từ trời xuống để Ngài cho đất mọc lên vô số các loại cây cối và thảo mộc dùng làm nguồn lợi cho con người và động vật.
Lumikha si Allāh – kaluwalhatian sa Kanya at pagkataas-taas Siya – ng mga langit nang nakaangat na walang mga haligi. Nagtukod Siya sa lupa ng mga bundok na matatag upang hindi mayanig ang mga ito sa inyo. Nagkalat Siya sa ibabaw ng lupa ng mga uri ng hayop. Nagpababa Kami mula sa langit ng tubig ng ulan saka nagpatubo Kami sa lupa ng bawat uring marilag ang tanawin, na nakikinabang dito ang mga tao at ang mga hayop.
Svemogući Allah stvorio je visoka nebesa bez stupova i odvojio ih od Zemlje – ljudi vide nebesa, golemo Allahovo znamenje – a u zemlju je čvrsto usadio planine da se Zemlja ne trese i da se njezina ravnoteža ne bi poremetila. Razasuo je po Zemlji raznovrsne životinje. On spušta s neba pitku, blagoslovljenu vodu pomoću koje, nakon suše, niče bilje, drveće s plodovima, svakovrsnim i plemenitim, različitih boja, ukusa i oblika, a kojima se koriste ljudi i životinje.
The universe exists in infinite space. In it the continuous revolving of innumerable large stellar bodies is a great and awe-inspiring feature. In this universe, the earth is an extremely exceptional sphere, upon which numerous factors and arrangements have made human life possible. Among these arrangements are the maintenance of balance by the rising mountains on the earth, and also the plentiful existence of valuable things like water, greenery, etc. There is nobody except Almighty God who can manage this huge system. As such, is it legitimate for man to worship things other than God?
Ang nabanggit na ito ay nilikha ni Allāh kaya magpakita kayo sa akin, O mga tagapagtambal, kung ano ang nalikha ng mga sinasamba ninyo bukod pa kay Allāh. Bagkus ang mga tagalabag sa katarungan ay nasa isang pagkaligaw na maliwanag palayo sa katotohanan yayamang nagtatambal sila kasama sa Panginoon nila ng hindi nakalilikha ng anuman samantalang sila ay nililikha.
Với mọi thứ đã liệt kê đều là tạo vật của Allah. Vì vậy, các ngươi - hỡi những kẻ đa thần - hãy cho TA xem đâu là tạo vật mà những thần linh mà các ngươi đã thờ phượng ngoài Allah? Không, đám người sai quấy đã đi lạc rất xa khỏi chân lý khi mà chúng tổ hợp với Thượng Đế những thần linh không tạo ra được bất cứ thứ gì và chính đám thần linh đó vốn là những thứ được tạo ra.
O idolaters! The aforementioned is all the creation of Allah, so show Me what those you worship other than Allah have created. Rather, the wrongdoers are in clear deviance from the truth, because they attribute such objects to Allah that cannot create anything, but are themselves created.
Sve što je spomenuto, o ljudi, dio je onog što je Allah, Jedini, pa pokažite Mi, o vi koji ne vjerujete, šta su stvorili lažni bogovi kojima se, a ne Allahu, klanjate! Ne, nego su nevjernici usred očite zablude, bezumni su i sasvim daleko od Prave staze, tim dalje od Boga jer se klanjaju onima koji ništa ne stvaraju, a i sami su stvoreni.
Tout ceci est la création d’Allah. Montrez-moi, ô polythéistes, ce que ceux que vous adorez en dehors d’Allah ont créé ? Seulement, les injustes se sont clairement égarés de la vérité puisqu’ils associent à leur Seigneur des idoles qui ne créent rien mais sont plutôt créées.
Semua yang disebutkan itu adalah ciptaan Allah, sebab itu tunjukkan kepadaku -wahai orang-orang musyrik- apa yang telah diciptakan oleh tuhan-tuhan selain-Nya yang kalian sembah selain Allah. Akan tetapi, orang-orang yang zalim itu berada di dalam kesesatan yang nyata dari kebenaran karena mereka menyekutukan Tuhan mereka dengan sesuatu yang tidak mampu untuk menciptakan apa pun, justru mereka itu diciptakan.
¡Idólatras! Todo lo mencionado anteriormente es Mi creación, así que muéstrenme lo que han creado aquellos a quienes adoran aparte de Al-lah. Pero los injustos se desvían claramente de la verdad, porque sus ídolos no pueden crear, nada sino que ellos mismos fueron creados.
Bu zikredilenler Yüce Allah'ın yarattıklarıdır. -Ey müşrikler!- Allah'ı bırakıp da taptıklarınız neler yarattı gösterin bana? Hayır! Zalimler, haktan uzak apaçık bir sapıklık içindedirler. Öyle ki, onlar hiçbir şey yaratamayan ve kendileri yaratılmış olan şeyleri Rablerine ortak koşuyorlar.
Ciò che è stato menzionato è la creazione di Allāh; mostratemi, o voi idolatri, cosa hanno creato coloro che adorate all'infuori di Allāh! Al contrario, i malfattori sono chiaramente sviati dalla Retta Via, poiché associano al loro Dio coloro che non creano nulla, mentre sono stati loro stessi creati.
"Dan sungguh telah Kami berikan hikmah kepada Luqman, yaitu, 'Bersyukurlah kepada Allah. Dan barangsiapa yang bersyu-kur, maka sesungguhnya dia bersyukur untuk dirinya sendiri; dan barangsiapa yang ingkar, maka sesungguhnya Allah Mahakaya lagi Maha Terpuji.' Dan (ingatlah) ketika Luqman berkata kepada anaknya, di waktu dia memberi pelajaran kepadanya, 'Hai anakku, janganlah kamu mempersekutukan Allah, sesungguhnya memper-sekutukan (Allah) adalah benar-benar kezhaliman yang besar.' Dan Kami perintahkan kepada manusia (berbuat baik) kepada dua orang ibu bapaknya; ibunya telah mengandungnya dalam keadaan lemah yang bertambah-tambah, dan menyapihnya dalam dua ta-hun. Bersyukurlah kepadaKu dan kepada dua orang ibu bapakmu, hanya kepadaKu-lah kembalimu. Dan jika keduanya memaksamu untuk mempersekutukan dengan Aku sesuatu yang tidak ada penge-tahuanmu tentang itu, maka janganlah kamu mengikuti keduanya, dan pergaulilah keduanya di dunia dengan baik, dan ikutilah jalan orang yang kembali kepadaKu, kemudian hanya kepadaKu-lah kembalimu, maka Kuberitakan kepadamu amal yang telah kamu kerjakan. (Luqman berkata), 'Hai anakku, sesungguhnya jika ada (sesuatu perbuatan) seberat biji sawi, dan berada dalam batu atau di langit atau di dalam bumi, niscaya Allah akan membalasinya. Sesungguhnya Allah Mahahalus lagi Maha Mengetahui. Hai anak-ku, dirikanlah shalat dan suruhlah (manusia) mengerjakan yang baik dan cegahlah (mereka) dari perbuatan yang mungkar dan ber-sabarlah terhadap apa yang menimpa kamu. Sesungguhnya yang demikian itu termasuk hal-hal yang diwajibkan (oleh Allah). Dan janganlah kamu memalingkan mukamu dari manusia (karena sombong) dan janganlah kamu berjalan di muka bumi dengan angkuh. Sesungguhnya Allah tidak menyukai orang-orang yang sombong lagi membanggakan diri. Dan sederhanalah kamu dalam berjalan dan lunakkanlah suaramu. Sesungguhnya seburuk-buruk suara ialah suara keledai'." (Luqman: 12-19).
(12) Allah سبحانه وتعالى menginformasikan tentang pemberian karu-niaNya kepada seorang hambaNya yang mulia, Luqman berupa hikmah, yaitu ilmu pengetahun tentang yang haq sesuai dengan Wajah dan hikmahNya, yaitu ilmu tentang hukum-hukum dan pengetahuan tentang rahasia dan hukum-hukum yang terkandung di dalamnya. Seseorang bisa saja menjadi seorang alim (berilmu) akan tetapi belum tentu dia hakim (bijak, mendalam ilmunya). Se-bab hikmah itu pasti mengharuskan adanya ilmu, bahkan adanya amal. Maka dari itu hikmah ditafsirkan (diartikan) dengan ilmu yang bermanfaat dan amal shalih. Ketika Allah mengaruniakan kepadanya karunia yang sangat agung ini, Allah memerintahkan kepadanya untuk bersyukur (berterima kasih) atas karunia besar yang diberikan kepadanya, agar Allah memberkahinya dan me-nambah karuniaNya kepadanya.
Dan Allah mengabarkan kepadanya bahwa syukurnya orang-orang yang bersyukur itu manfaatnya kembali kepada diri mereka sendiri, dan bahwa siapa saja yang ingkar, lalu tidak bersyukur kepada Allah, maka bahayanya menimpa dirinya sendiri, sedang-kan Allah Mahakaya, tidak butuh kepadanya lagi Maha Terpuji dalam apa saja yang Dia takdirkan dan Dia putuskan terhadap orang yang menyalahi perintahNya. Jadi kekayaanNya (ketidak-butuhanNya kepada hamba-hambaNya) merupakan kepastian DzatNya. Dan keberadaanNya terpuji pada sifat-sifat kesempurna-anNya di dalam kebaikan yang dilakukanNya merupakan kepas-tian DzatNya. Setiap masing-masing dari dua ungkapan ini adalah sifat kesempurnaan, dan berkumpulnya salah satu kepada yang lain adalah tambahan kesempurnaan kepada kesempurnaan.
Para ahli tafsir berbeda pendapat tentang apakah Luqman ini seorang nabi atau seorang hamba shalih[49] Sementara itu, Allah سبحانه وتعالى tidak menyebutkan tentangnya kecuali (penjelasan) bahwa Dia telah mengaruniakan hikmah kepadanya, dan Allah menyebutkan sebagian hal yang menunjukkan hikmahnya dalam nasihatnya kepada putranya. Allah menyebutkan dasar-dasar hikmah dan kaidah-kaidahnya yang pokok (besar) seraya berfirman,
(13) ﴾ وَإِذۡ قَالَ لُقۡمَٰنُ لِٱبۡنِهِۦ وَهُوَ يَعِظُهُۥ ﴿ "Dan ketika Luqman berkata kepada anaknya, di waktu ia memberi pelajaran kepadanya," atau dia mengata-kan perkataan kepadanya yang dengannya dia menasihatinya. Nasihat adalah perintah dan larangan yang disertai dengan targhib dan tarhib. Dia memerintahkan kepadanya untuk ikhlas (bertauhid) dan melarangnya berbuat syirik, dan dia menyebutkan sebabnya seraya berkata, ﴾ إِنَّ ٱلشِّرۡكَ لَظُلۡمٌ عَظِيمٞ ﴿ "Sesungguhnya mempersekutu-kan adalah benar-benar kezhaliman yang besar." Sisi keberadaan syirik sebagai kezhaliman yang sangat besar adalah karena sesungguh-nya tidak ada yang lebih keji dan lebih buruk daripada orang yang menyamakan makhluk yang tercipta dari tanah dengan (Allah) Pemilik segala perkara, menyamakan manusia yang lemah lagi fakir dari segala sisinya dengan Rabb Yang Mahasempurna lagi Mahakaya dari segala sisiNya, dan menyamakan orang yang tidak bisa memberikan karunia sebesar biji sawi pun dengan Tuhan yang tidak ada suatu nikmat yang ada pada manusia dalam urusan agama, dunia, akhirat, hati dan jasad mereka melainkan pasti ber-asal dariNya, dan tidak dapat menghilangkan keburukan kecuali Dia. Apakah ada sesuatu yang lebih besar daripada hal ini? Dan apakah ada yang lebih besar kezhalimannya daripada orang yang diciptakan Allah supaya beribadah kepadaNya dan mengesakan-Nya, lalu ia pergi dengan jiwanya yang mulia itu, kemudian menem-patkannya pada martabat yang paling rendah dan menjadikannya sebagai penyembah sesuatu yang sama sekali tidak menandingi apa-apa. Oleh karena itu, dia benar-benar telah menzhalimi dirinya dengan kezhaliman yang sangat besar.
(14) Setelah Luqman memerintahkan agar menunaikan hakNya dengan cara meninggalkan perbuatan syirik yang di antara konsekuensinya adalah menegakkan tauhid, maka dia memerintah-kan kepada anaknya supaya menunaikan hak kedua orang tua.
Allah berfirman, ﴾ وَوَصَّيۡنَا ٱلۡإِنسَٰنَ ﴿ "Dan Kami perintahkan kepada manusia," Kami wajibkan kepadanya dan Kami menjadikannya sebagai wasiat baginya, yang Kami kelak akan meminta pertang-gungjawabannya, apakah dia memeliharanya ataukah tidak? Maka Kami pesankan kepadanya ﴾ بِوَٰلِدَيۡهِ ﴿ "(berbuat baik) kepada dua orang ibu bapaknya," dan Kami katakan kepadaNya, ﴾ ٱشۡكُرۡ لِي ﴿ "Bersyukur-lah kepadaKu" dengan melakukan ibadah kepadaku, menunaikan hak-hakKu dan tidak menggunakan nikmat-nikmatKu untuk men-durhakaiKu, ﴾ وَلِوَٰلِدَيۡكَ ﴿ "dan kepada dua orang ibu bapakmu" dengan berbuat baik kepada mereka dengan perkataan yang lembut, ucapan yang santun, perbuatan baik, bersikap rendah hati kepada mereka, memuliakan dan menghormati mereka, memberi mereka belanja (nafkah) dan menjauhi perbuatan buruk terhadap mereka dari segala sisi dengan perkataan dan perbuatan.
Maka Kami wasiatkan dengan pesan ini dan Kami kabarkan kepadanya bahwa ﴾ إِلَيَّ ٱلۡمَصِيرُ ﴿ "hanya kepadaKu-lah kembalimu." Mak-sudnya, kalian akan kembali, wahai manusia, kepada Tuhan yang telah memberimu wasiat dan membebanimu dengan hak-hak ter-sebut. Dia akan menanyakan kepadamu: Apakah kamu telah me-laksanakannya, lalu Dia akan memberimu balasan yang berlipat ganda, ataukah kamu menyia-nyiakannya, lalu Dia akan menyiksa-mu dengan siksaan yang sangat buruk.
Kemudian Allah menjelaskan sebab yang mewajibkan berbuat baik kepada kedua ibu bapak terletak pada ibu, seraya berfirman, ﴾ حَمَلَتۡهُ أُمُّهُۥ وَهۡنًا عَلَىٰ وَهۡنٖ ﴿ "Ibunya telah mengandungnya dalam keadaan lemah yang bertambah-tambah" maksudnya, dalam keadaan sengsara dan makin sengsara, dan dia terus merasakan penderitaan mulai dari sejak (sang bayi) masih berbentuk sperma, seperti rasa mual, sakit, lemah, berat dan berubahnya kondisi, kemudian sakitnya melahir-kan, yaitu rasa sakit yang sangat perih, kemudian ﴾ وَفِصَٰلُهُۥ فِي عَامَيۡنِ ﴿ "menyapihnya dalam dua tahun," di mana sang anak terus berada dalam asuhan, lindungan dan susuan ibunya. Tidakkah sangat pantas sekali kalau ditekankan kepada anaknya untuk berbuat baik kepada orang yang telah menanggung penderitaan-penderitaan dengan penuh rasa kasih sayang demi dia, dan dipesankan kepada-nya agar benar-benar berbakti kepadanya?
(15) ﴾ وَإِن جَٰهَدَاكَ ﴿ "Dan jika keduanya memaksamu," Maksud-nya, kedua ibu bapakmu bersikeras ﴾ عَلَىٰٓ أَن تُشۡرِكَ بِي مَا لَيۡسَ لَكَ بِهِۦ عِلۡمٞ فَلَا تُطِعۡهُمَاۖ ﴿ "untuk mempersekutukan dengan Aku sesuatu yang tidak ada pengeta-huanmu tentang itu, maka janganlah kamu mematuhi keduanya," dan jangan sekali-kali kamu mengira bahwa yang demikian ini terma-suk berbuat baik kepada keduanya; sebab hak Allah harus lebih di-utamakan atas hak semua orang, dan tidak ada kepatuhan kepada makhluk dalam kemaksiatan terhadap sang Khaliq. Di sini Allah tidak mengatakan, "Dan jika keduanya memaksamu untuk memper-sekutukan dengan Aku sesuatu yang tidak ada pengetahuanmu tentang itu, maka durhakailah mereka berdua," melainkan Allah mengatakan, ﴾ فَلَا تُطِعۡهُمَاۖ ﴿ "maka janganlah kamu mematuhi keduanya," yakni dalam kesyirikan. Adapun berbuat baik kepada keduanya, maka terus lakukanlah. Maka dari itu Allah berfirman sesudahnya,﴾ وَصَاحِبۡهُمَا فِي ٱلدُّنۡيَا مَعۡرُوفٗاۖ ﴿ "Dan pergaulilah keduanya di dunia dengan baik" maksud-nya, dengan pergaulan ihsan kepada mereka dengan cara yang baik.
Adapun tentang "mengikuti keduanya", sedangkan kedua-nya dalam kondisi kafir dan maksiat, maka (dalam hal ini) jangan kamu ikuti, ﴾ وَٱتَّبِعۡ سَبِيلَ مَنۡ أَنَابَ إِلَيَّۚ ﴿ "dan ikutilah jalan orang yang kembali kepadaKu." Mereka adalah orang-orang yang beriman kepada Allah, kepada para malaikatNya, kitab-kitabNya dan para RasulNya, yang berserah diri kepada Rabb (Allah), yang kembali kepadaNya. Mengikuti jalan mereka berarti menempuh jalan mereka dalam ber-inabah kepada Allah, inabah yang merupakan ketertarikan hasrat-hasrat hati dan kemauannya kepada Allah, lalu diikuti oleh usaha dengan badan dalam hal-hal yang diridhai Allah dan mendekatkan kepadaNya.
﴾ ثُمَّ إِلَيَّ مَرۡجِعُكُمۡ ﴿ "Kemudian hanya kepadaKu-lah kembalimu," baik yang taat maupun yang durhaka, yang berinabah dan yang tidak, ﴾ فَأُنَبِّئُكُم بِمَا كُنتُمۡ تَعۡمَلُونَ ﴿ "maka Kuberitakan kepadamu amal yang telah kamu kerjakan," maka tidak ada satu pun dari amal perbuatan me-reka yang tersembunyi dari Allah.
(16) ﴾ يَٰبُنَيَّ إِنَّهَآ إِن تَكُ مِثۡقَالَ حَبَّةٖ مِّنۡ خَرۡدَلٖ ﴿ "Hai anakku, sesungguhnya jika ada satu perbuatan seberat biji sawi" yang merupakan biji yang paling kecil dan paling hina, ﴾ فَتَكُن فِي صَخۡرَةٍ ﴿ "dan berada dalam batu," di tengah-tengahnya, ﴾ أَوۡ فِي ٱلسَّمَٰوَٰتِ أَوۡ فِي ٱلۡأَرۡضِ ﴿ "atau di langit atau di dalam bumi," maksudnya di dalam salah satu penjurunya, ﴾ يَأۡتِ بِهَا ٱللَّهُۚ ﴿ "niscaya Allah akan membalasnya," karena betapa sangat luasnya pengetahuan Allah, kesempurnaan ilmuNya dan kesempurnaan kekuasaanNya.
Maka dari itu Allah berfirman, ﴾ إِنَّ ٱللَّهَ لَطِيفٌ خَبِيرٞ ﴿ "Sesungguhnya Allah Mahahalus lagi Maha Mengetahui," maksudnya, halus dalam ilmu dan pengetahuanNya sehingga Dia mengetahui segala hal yang tersembunyi, rahasia daratan dan lautan. Maksudnya adalah: Himbauan untuk bermuraqabah (mawas diri) kepada Allah dan beramal melakukan ketaatan kepadaNya semampu mungkin, dan peringatan dari melakukan perbuatan yang buruk, sedikit atau banyak.
(17) ﴾ يَٰبُنَيَّ أَقِمِ ٱلصَّلَوٰةَ ﴿ "Hai anakku, dirikanlah shalat," Luqman mengajak anaknya shalat dan menganjurkannya, karena shalat merupakan ibadah badaniyah yang paling besar,﴾ وَأۡمُرۡ بِٱلۡمَعۡرُوفِ وَٱنۡهَ عَنِ ٱلۡمُنكَرِ ﴿ "dan suruhlah mengerjakan yang baik dan cegahlah dari perbuatan yang mungkar," hal ini mengharuskan adanya ilmu pengetahuan kepada yang baik untuk memerintahkan padanya, dan pengetahuan kepada yang mungkar agar ia bisa mengingkarinya, dan perintah melakukan hal-hal yang mana amar ma'ruf dan nahi mungkar tidak akan bisa dilakukan secara sempurna kecuali dengannya, seperti sikap lembut dan sabar. Sesungguhnya sabar ini telah ditegaskan dalam FirmanNya, ﴾ وَٱصۡبِرۡ عَلَىٰ مَآ أَصَابَكَۖ ﴿ "Dan bersabarlah terhadap apa yang menimpa kamu," dan dari keberadaannya sebagai orang yang mengerjakan apa yang diperintahkan kepadanya, menahan diri dari apa yang dilarang. Maka hal ini mencakup penyempurnaan diri dengan cara mengerjakan kebaikan dan meninggalkan keburukan dan menyempurnakan orang lain dengannya melalui perintah dan larangannya. Dan ketika sudah dimaklumi bahwa pasti akan men-dapatkan cobaan apabila dia (seseorang) melakukan amar ma'ruf dan nahi mungkar, dan bahwa dalam melakukan amar ma'ruf dan nahi mungkar itu terdapat banyak rintangan bagi jiwa, maka Allah memerintahkan kepadanya untuk bersabar dalam menghadapi semua itu, seraya berkata, ﴾ وَٱصۡبِرۡ عَلَىٰ مَآ أَصَابَكَۖ إِنَّ ذَٰلِكَ ﴿ "Dan bersabarlah terhadap apa yang menimpa kamu. Sesungguhnya yang demikian itu," yang diajarkan dan dinasihatkan oleh Luqman kepada anaknya di atas ﴾ مِنۡ عَزۡمِ ٱلۡأُمُورِ ﴿ "termasuk hal-hal yang diwajibkan" maksudnya, ter-masuk perkara yang ditekankan dan diperhatikan, dan tidak ada yang dibimbing untuknya kecuali orang-orang yang mempunyai kemauan tinggi.
(18) ﴾ وَلَا تُصَعِّرۡ خَدَّكَ لِلنَّاسِ ﴿ "Dan janganlah kamu memalingkan muka dari manusia" maksudnya, jangan kamu memalingkannya dan jangan memasamkan mukamu kepada manusia karena sombong terhadap mereka dan merasa lebih hebat. ﴾ وَلَا تَمۡشِ فِي ٱلۡأَرۡضِ مَرَحًاۖ ﴿ "Dan janganlah kamu berjalan di muka bumi dengan angkuh," dengan som-bong, berbangga dengan berbagai nikmat, seraya melupakan Sang Maha Pemberi nikmat, dan bangga diri.
﴾ إِنَّ ٱللَّهَ لَا يُحِبُّ كُلَّ مُخۡتَالٖ ﴿ "Sesungguhnya Allah tidak menyukai orang-orang yang sombong," dalam diri dan sikapnya dan penampilannya, ﴾ فَخُورٖ ﴿ "lagi membanggakan diri" dengan ucapannya.
(19) ﴾ وَٱقۡصِدۡ فِي مَشۡيِكَ ﴿ "Dan sederhanalah kamu dalam berjalan," maksudnya, berjalanlah dengan tawadhu' (merendahkan diri) dan tenang, tidak dengan angkuh dan sombong, dan juga bukan jalan pura-pura mati, ﴾ وَٱغۡضُضۡ مِن صَوۡتِكَۚ ﴿ "dan lunakkanlah suaramu," sebagai etika terhadap orang lain dan terhadap Allah. ﴾ إِنَّ أَنكَرَ ٱلۡأَصۡوَٰتِ ﴿ "Se-sungguhnya seburuk-buruk suara," yakni, yang paling keji dan paling norak ﴾ لَصَوۡتُ ٱلۡحَمِيرِ ﴿ "ialah suara keledai," kalau seandainya dalam me-ninggikan suara itu ada faidah dan maslahatnya, tentu Allah tidak mencontohkan dengan suara keledai yang telah dimaklumi kekejian dan kedunguannya.
Wasiat-wasiat yang dipesankan oleh Luqman kepada anak-nya ini menghimpun pokok-pokok hikmah dan mengharuskan adanya sesuatu yang belum disebutkan darinya. Setiap wasiat di-sertai dengan faktor-faktor yang mendorong untuk melakukannya jika wasiat itu berbentuk perintah, dan faktor pendorong untuk meninggalkannya jika wasiat itu berbentuk larangan, dan hal ini menunjukkan kepada apa yang telah kami sebutkan tentang tafsir hikmah, yaitu mengetahui hukum-hukum, hikmah-hikmahnya dan korelasi-korelasinya. Oleh karena itu, Allah memerintahkan pokok agama, yaitu tauhid, dan Allah melarangnya dari syirik, dan Allah menjelaskan kepadanya faktor yang mewajibkan meninggalkan syirik. Dan Dia juga memerintahkan berbakti kepada ibu dan bapak lalu Dia jelaskan pula sebab yang mewajibkan untuk berbakti kepada orang tua. Dan Allah memerintahkannya untuk bersyukur kepadaNya dan bersyukur kepada kedua ibu bapaknya, kemudian menggariskan bahwa letak berbuat baik kepada kedua orang tua dan mematuhi perintah mereka itu selagi mereka tidak memerin-tahkan kemaksiatan. Namun demikian, dia tidak boleh durhaka, akan tetapi harus tetap berbuat baik kepada mereka, sekalipun dia tidak boleh taat kepada mereka bila mereka memaksa untuk ber-buat syirik.
Kemudian Allah سبحانه وتعالى memerintahkan bersikap muraqabah kepada Allah dan takut akan perjumpaan denganNya; dan bahwa Allah sama sekali tidak mengabaikan kebaikan ataupun keburukan se-kecil dan sebesar apa pun, melainkan pasti didatangkanNya; dan Allah melarangnya bersikap sombong dan memerintahkan kepa-danya bersikap tawadhu' (rendah diri) serta melarangnya bersikap angkuh, congkak dan sombong. Dan Dia juga memerintahnya ber-sikap tenang dalam gerak-gerik dan suara, dan Dia melarangnya dari lawan hal tersebut. Dan Allah pun memerintahnya beramar ma'ruf dan nahi mungkar, menegakkan shalat dan sabar, yang dengan keduanya segala persoalan menjadi ringan, seperti difir-mankan Allah,
﴾ وَٱسۡتَعِينُواْ بِٱلصَّبۡرِ وَٱلصَّلَوٰةِۚ ﴿
"Dan mintalah pertolongan dengan sabar dan shalat." (Al-Baqarah: 45).
Maka sangat pantas bagi orang yang mewasitkan wasiat-wasiat di atas, kalau dia diutamakan dengan hikmah dan terkenal dengannya. Maka dari itu Allah سبحانه وتعالى mengingatkan akan karunia-Nya kepadanya (Luqman) dan kepada segenap hamba-hambaNya dengan menceritakan kepada mereka sebagian dari hikmahNya yang dapat dijadikan suri teladan oleh mereka.
Concedemmo a Luqmēn la sapienza religiosa e la capacità di essere sempre nel giusto, e gli dicemmo: "Ringrazia – o Luqmēn – il tuo Dio per le grazie che ti ha concesso, guidandoti all'obbedienza Lui dovuta; e chi ringrazia il proprio Dio, in verità, la sua gratitudine è a proprio vantaggio. Allāh non ha bisogno della sua gratitudine, e chi rinnega le grazie di Allāh nei suoi confronti, non credendo in Lui, gloria Sua, in verità subirà le conseguenze della sua miscredenza, e non recherà alcun danno ad Allāh: Egli non ha bisogno delle Sue creature, e la gratitudine Gli è dovuta in ogni caso.
Uzvišeni Allah dao je dobrom čovjeku Lukmanu, iskrenom pokajniku, mudrost koja se ogledala u razumijevanju vjere, ispravnom promišljanju i mudrim savjetima, i naredio mu je da se zahvaljuje dragom Allahu na tim blagodatima čineći dobra djela i sustežući se od grijehā. Kako je Allah, džellešanuhu, neovisan od svih svjetova i kako On nema koristi od poslušnosti poslušnih niti štetu od neposlušnosti buntovnih, ko zahvaljuje – taj zahvaljuje u svoju korist, a ko poriče blagodati i ne vjeruje u Znalca svih tajni, Koji stvorenjima izdašno daje blagodati – pa Allah je samodovoljan, apsolutno neovisan, svaka hvala i zahvala Njemu pripada, uvijek i u svakom stanju.
Ant olsun biz, Lokman'ı dinde fıkıh sahibi ve işlerde doğru karar veren birisi kıldık. Ona şöyle buyurduk: -Ey Lokman!- İtaatine seni muvaffak kılma nimetinden dolayı Rabbine şükret. Kim Rabbine şükrederse, bu şükrü kendisine fayda sağlar. Allah, kulunun şükretmesinden müstağnidir. Kim Allah'ın kendisine bahşettiği nimetine nankörlük edip, Allah -Subhanehu ve Teâlâ-'yı inkâr ederse, bu küfrünün zararı kendisinedir. Allah'a hiçbir şekilde zarar veremez. O, bütün mahlukatından müstağnidir, her halükârda övülmeye layıktır.
Nous avons donné à Luqmân le savoir religieux et Nous lui avons donné la pertinence dans le jugement. Nous lui dîmes: Ô Luqmân, sois reconnaissant envers ton Seigneur pour t’avoir comblé de bienfaits et t’avoir facilité de Lui obéir. Quiconque se montre reconnaissant envers son Seigneur récolte lui-même le bénéfice de cette reconnaissance car Allah se passe de gratitude, tandis que celui qui renie les bienfaits d’Allah et mécroit en Lui, subit lui-même le préjudice de son ingratitude et de sa mécréance et ne nuit en rien à Allah, car Allah se passe de toute Ses créatures et est digne de louange en toute situation.
Talaga ngang nagbigay Kami kay Luqmān ng pagkaunawa sa relihiyon at pagkatama sa mga usapin. Nagsabi Kami sa kanya: "Magpasalamat ka, O Luqmān, sa Panginoon mo sa anumang ibiniyaya Niya sa iyo na pagtutuon para sa pagtalima sa Kanya." Ang sinumang nagpapasalamat sa Panginoon niya, ang pakinabang sa pasasalamat niya ay bumabalik lamang sa sarili niya sapagkat si Allāh ay Walang-pangangailangan sa pasasalamat niya. Ang sinumang nagkaila sa biyaya ni Allāh sa kanya saka tumangging sumampalataya kay Allāh – kaluwalhatian sa Kanya – tanging ang kapinsalaan ng kawalang-pananampalataya niya ay sa kanya at hindi ito nakapipinsala kay Allāh ng anuman sapagkat Siya ay walang-pangangailangan sa nilikha Niya sa kalahatan, na pinapupurihan sa bawat kalagayan.
Kami telah menganugerahkan Lukman pemahaman agama dan kebenaran di berbagai urusan dan Kami katakan kepadanya, “Bersyukurlah kepada Tuhanmu -wahai Lukman- atas apa yang dikaruniakan kepadamu berupa taufik untuk menaati-Nya. Barang siapa bersyukur kepada Tuhannya maka manfaat syukurnya itu kembali kepada dirinya sendiri karena Allah tidak butuh terhadap syukurnya. Sebaliknya, barang siapa yang mengingkari nikmat Allah padanya maka kerugian pengingkarannya itu kembali kepada dirinya dan Allah sama sekali tidak dirugikan dengannya karena Allah tidak butuh terhadap seluruh makhluk-Nya dan Dia Maha Terpuji dalam segala urusan.”
Commentary
Who was Luqman (علیہ السلام) mentioned in verse 12: وَلَقَدْ آتَيْنَا لُقْمَانَ الْحِكْمَةَ (And We gave wisdom to Luqman)? According to a report of Wahb Ibn Munnabih, Luqman, (علیہ السلام) was a nephew of Sayyidna Ayyub (Job) (علیہ السلام) while Muqatil identifies him as his brother from his maternal aunt. It appears in Tafsir ul-Baidawi and elsewhere that he lived long, as long as the time of Sayyidna Dawud (علیہ السلام) . It is proved by other reports too that Luqman (علیہ السلام) appeared during the time of Sayyidna Dawud علیہ السلام .
And the report of Sayyidna Ibn ` Abbas ؓ appearing in ad-Durr al-Manthur says that he was an Ethiopian slave who worked as a carpenter (narrated by Ibn Abi Shaibah and Ahmad in az-Zuhd, and Ibn Jarir and Ibn al-Mundhir and others). When the Sahabi, Sayyidna Jabir Ibn ` Abdullah ؓ was asked about his background, he said that he was an Ethiopian of low height and flat nose. And Mujahid said that he was a thick-lipped, cracked-footed Ethiopian slave (al-Zajjaj). (Ibn Kathir)
An Ethiopian came to Said Ibn al-Musayyab looking for an answer to some religious problem. The famous Tabi` i consoled him by telling him that he should not worry about the dark color of his skin, because there were three highly revered persons from among the black people who were regarded as the best of any people anywhere. Then he cited the names of Sayyidna Bilal al-Habashi, Sayyidna Mahja', the freed slave of Sayyidna ` Umar Ibn ul-Khattab ؓ and Luqman (علیہ السلام) .
The Identity of Luqman (علیہ السلام)
According to Ibn Kathir, the majority of the elders concur that he was not a prophet. That he was a prophet has been reported only from ` Ikrimah, but the authority of this report is weak. Then, Imam al-Baghawi reports a consensus on the fact that he was a man of wisdom and knowledgeable in religious law, but not a prophet. (Mazhari)
Ibn Kathir has also pointed out to an unusual report from Sayyidna Qatadah (رح) about him saying that Allah Ta’ ala had given Luqman (علیہ السلام) choice between prophethood (nubuwwah) and wisdom (hikmah). He opted for wisdom. And in some reports, it appears that he was given the option to be a prophet. But he had submitted that he would be honored to accept it if that was a command, otherwise he should be excused.
Again, it has also been reported from Sayyidna Qatadah (رح) that someone asked Luqman: 'Why did you prefer wisdom over prophethood while you were given a choice between the two?' He said, 'The office of a prophet carries great responsibilities. Had that been given to me without my choice, Allah Ta’ ala would have been sufficient to see that I am enabled to discharge its responsibilities as due. And if I had asked for it with my choice and volition, the responsibility would have been mine.' (Ibn Kathir)
Now, it already stands established that Luqman (علیہ السلام) was not a Nabiyy or prophet. This is as held by the majority of the scholars. So, we can say that the command mentioned in the present verse (i.e. Be grateful to Allah) could have been given to him through Ilham (inspiration) attributed to men of Allah (awliya' Allah).
Before the time of Sayyidna Dawud (علیہ السلام) Luqman (علیہ السلام) used to give Fatwa (religious rulings on questions asked by people). When Sayyidna Dawud (علیہ السلام) was invested with prophethood, he stopped this practice believing that he was not needed anymore. According to some reports, he was a judge among the Bani Isra'il. Many words of wisdom have been reported from him. Wahb Ibn Munnabih says that he has read more than ten thousand of these. (Qurtubi)
On a certain day, while sage Luqman was addressing a big gathering of people sharing his wisdom with them, there came a person and asked him point blank: 'Are you not the same person who used to graze goats with me in such and such forest?' Luqman (علیہ السلام) said: 'Yes, I am the same person." The man asked, 'How then, could you achieve this status that such multitudes of people hold you in reverence and come to hear your words from far and wide?' Luqman (علیہ السلام) said: 'The reason lies in two .things I do: (1) Always telling the truth and (2) avoiding the useless things. It appears in another report that he said: 'I tell you about a few things that have given me this station in life. If you were to take to these, you too will have the same rank and status. These are as follow: (1) Lower your gaze and hold your tongue. (2) Stay content with lawful sustenance. (3) Guard your private parts. (4) Tell the truth and uphold it. (5) Fulfill the pledge. (6) Honor the guest. (7) Protect the neighbor. (8) Observe silence against wasteful speech and leave off all useless indulgences.' (Ibn Kathir)
What does the 'hikmah' given to Luqman actually mean?
The word: حِکمَۃ (hikmah) has been used in the Qur'an (20 times) conveying several meanings such as wisdom, knowledge, reason, forbearance, patience, prophethood, and correctness of opinion.
Commentator Abu Hayyan has said: 'Hikmah means a statement in words, a statement that teaches people a lesson, a lesson that goes down their hearts and which they conserve and communicate to others.'
And the famous Sahabi, Sayyidna ` Abdullah Ibn ` Abbas ؓ said: 'Hikmah means intellect, understanding and intelligence' while some others have said that acting in accordance with knowledge is what Hikmah is. In reality, there is no contradiction here. All these ingredients are included under the purview of Hikmah. Those who have seen the abridged Tafsir of moulana Ashraf All Thanavi (رح) in the original Urdu version of the present Tafsir will notice that he has translated Hikmah in the sense of prudence and wisdom and explained it as being knowledge that has been put into practice. This is very comprehensive and very clear.
After having mentioned the giving of Hikmah to Luqman (علیہ السلام) ، on whom be peace, in this verse (12), it was said: "Be grateful to Allah." Here, the first probability is to take the word: قُلنَا (qulna: We said) as understood. The sense would be that 'We gave Hikmah to Luqman and commanded him to be grateful to Allah.' Then, there are others who have also said that the statement: أَنِ اشْكُرْ لِلَّـهِ (anishkur lillah: Be grateful to Allah) is in itself an explanation of Hikmah. In other words, the Hikmah given to Luqman (علیہ السلام) was that 'We gave him the command to be grateful which he carried out.' In that case, it would mean that being grateful to the blessings of Allah Ta’ ala is the greatest wisdom (hikmah). Soon after, it was explicitly clarified that this command to be grateful was not given by Allah Ta’ ala to earn some benefit for Himself. He needs no gratefulness from anyone. In fact, it has been done in the interest of human beings and for their benefit - because, according to the law of Allah, whoever is grateful to Him, He causes an increase in the blessings given to a person.
Mentioned after that there are some words of wise counsel spoken by Luqman (علیہ السلام) to his son. These have been reported by the Qur'an so that others may also benefit from these.
12- Andolsun Biz Lokmân’a hikmet verdik ve “Allah’a şükret”(dedik). Kim şükrederse ancak kendi yararına şükreder. Kim de nankörlük ederse (bilsin ki) Allah, hiçbir şeye/kimseye muhtaç değildir, her türlü hamde lâyık olandır.
13- Hani Lokmân, oğluna öğüt verirken şöyle demişti:“Oğulcuğum, Allah’a şirk koşma! Çünkü şirk, büyük bir zulümdür.”
14- Biz insana ana-babasına (iyi davranmasını) emrettik. Annesi onu sıkıntı üstüne sıkıntı çekerek taşımıştır. Onun sütten kesilmesi de iki yılda olur. “Bana ve ana-babana şükret. Dönüş yalnız banadır”(dedik).
15- Ama eğer onlar, hakkında bilgin olmayan bir şeyi Bana ortak koşman için seni zorlarlarsa onlara itaat etme! Bununla beraber dünya (işlerinde) onlarla iyi geçin ve Bana yönelenlerin yoluna uy! Sonra benim huzuruma döneceksiniz ve ben de size yapmakta olduklarınızı haber vereceğim.
16- “Oğulcuğum! Şayet yaptığın (iyilik veya kötülük), bir hardal tanesi ağırlığında bile olsa ve o, bir kayanın içinde veya göklerde yahut yerin içinde (saklı) bulunsa Allah onu (çıkarıp senin karşına) getirir. Çünkü Allah Latîftir, her şeyden haberdardır.
17- “Oğulcuğum! Namazı dosdoğru kıl, iyiliği emret, kötülükten alıkoy ve başına gelene de sabret! Çünkü bunlar, azmedilmesi gereken kesin emirlerdendir.”
18- “Kibirle insanlardan yüzünü çevirme ve yeryüzünde böbürlenerek yürüme! Çünkü Allah kendini beğenmiş, böbürlenen kimseleri sevmez.”
19- “Yürüyüşünde mutedil ol ve sesini alçalt! Çünkü seslerin en çirkini, eşeklerin sesidir.”
12. Yüce Allah faziletli kulu Lokmân’a hikmeti lütfettiğini haber vermektedir. Hikmet, hakkı olduğu şekli ile ve gerekçesiyle bilmektir. Hükümleri, bu hükümlerdeki sırları ve gerekçeleri bilmektir. İnsan alim olmakla birlikte hikmet sahibi olmayabilir. Ama hikmet, mutlaka ilmi gerektirir. Hatta ameli de gerektirir. Bundan dolayı hikmet, faydalı ilim ve salih amel diye de açıklanmıştır.
Yüce Allah, ona böyle büyük bir lütufta bulunduğundan dolayı kendisine ihsan ettiği bu nimete karşılık şükretmesini de emretmiştir ki ona ihsan etmiş olduğu bu nimeti daha bir bereketlendirsin, lütfunu daha çok artırsın. Ayrıca Yüce Allah, şükredenlerin şükründen kendilerinin yararlanacaklarını, küfre/nankörlüğe saparak Allah’a şükretmeyenlerin bu şükürsüzlüklerinin veballerinin de kendilerine döneceğini haber vermektedir. Zira Allah, ona muhtaç değildir. Emrine muhalefet eden kimseler hakkındaki takdiri, kaza ve hükmü dolayısı ile de hamde lâyık olandır.
Allah’ın muhtaç olmayışı, zatının ayrılmaz bir sıfatıdır. Kemal sıfatlarında da yaptıklarını güzel yapmasında da hamde/övgüye layık oluşu da zatının ayrılmaz bir sıfatıdır. Bu iki sıfatın her birisi de birer kemâl sıfatıdır. Birinin diğeri ile birlikte bulunması ise kemâl üstüne kemâldir.
Müfessirler, Lokman’ın peygamber mi salih bir kul mu olduğu hususunda farklı görüşlere sahiptirler. Ancak Yüce Allah sadece ona hikmet verdiğinden söz etmekte ve oğluna verdiği öğütlerinden de hikmet sahibi bir kimse olduğuna delil teşkil edecek bazı hususları zikretmektedir. Hikmetin esaslarını ve temel kaidelerini dile getirerek şöyle buyurmaktadır:
13. “Hani Lokmân oğluna öğüt verirken” ve ona öğüt mahiyetinde sözler söylerken “şöyle demişti...” Öğüt/vaaz, teşvik ve korkutma ile birlikte emir ve yasakta bulunmaktır. O da oğluna ihlâsı emredip şirk koşmayı yasaklamış ve bunun sebebini de açıklayarak şöyle demiştir:“Çünkü şirk büyük bir zulümdür.”
Şirkin büyük bir zulüm olması şundandır: Topraktan yaratılmış olan bir varlığı, her şeye mutlak egemen olana eşit kabul edenin yaptığından daha korkunç ve daha çirkin bir iş olamaz. İdarede hiçbir yetkisi olmayan bir varlığı bütün işlerin mutlak hükümranına eşit kabul eden; bütün yönleri ile eksik ve muhtaç olan bir varlığı, bütün yönleri ile muhtaç olmayan kemal sahibi yüce Rabbe denk tutan; zerre miktarı bir nimet verecek gücü bulunmayan bir varlığı din, dünya ve âhiret nimetlerini, kalbi ve bedeni sahip oldukları bütün nimetleri insanlara veren ve kötülükleri kendisinden başka hiçbir kimsenin gideremediği o yüce zata eşit kabul eden kimsenin yaptığından daha korkunç, daha çirkin bir fiil olamaz. İşte bu zulümden daha büyük bir zulüm olabilir mi?
Allah, kendisini zatına ibadet etmek ve zatını tevhid etmek için yaratmışken, şerefli nefsini en aşağı mertebelere indiren kişiden, hiçbir değeri olmayan bir varlığa ibadet eden, böylelikle kendisine de pek büyük bir haksızlık eden kimseden daha büyük zulüm işleyen biri olabilir mi?
14. Yüce Allah, şirki terk etmeyi -ki tevhidin gerçekleştirilmesi de bunun bir gereğidir- emretmek sureti ile kendi hakkının yerine getirilmesini emrettikten sonra anne-baba hakkını yerine getirmeyi emrederek şöyle buyurmaktadır:“Biz insana ana- babasına (iyi davranmasını) emrettik.” Yani Biz, ona gereğini yerine getirip getirmemekten, ona riâyet edip etmemekten kendisini sorumlu tutacağımız bir emir verdik. Ona anne-babasını vasiyet ettik ve dedik ki: Kulluğu gereği gibi yerine getirmek, haklarımı edâ etmek ve Benim nimetlerimi kullanarak Bana isyana kalkışmamak sureti ile “bana ve” yumuşak söz söylemek, güzel konuşmak, iyi davranışlarda bulunmak, onlara karşı alçakgönüllü olmak, ikramda bulunmak, onları tazim etmek, onların ihtiyaçlarını yerine getirmek, söz ve davranışla her yönden onlara kötülük etmekten uzak durmak sureti ile “ana-babana şükret!” İşte biz ona bunu emrettik ve “Dönüş yalnız Banadır” diye haber verdik. Yani ey insan! Sen, sana bunları emredip bu hakları yerine getirmekle seni yükümlü tutana döneceksin. O da bunları yerine getirip getirmediğini sana soracak ve getirmişsen sana pek büyük mükâfatlar verecektir. Getirmedi isen de çok ağır bir ceza ile cezalandıracaksın.
Allah, anneye iyilik yapmayı gerektiren sebebi de annenin durumunu söz konusu ederek şöylece zikretmektedir:“Annesi onu sıkıntı üstüne sıkıntı çekerek taşımıştır.” Çocuk, anne rahminde bir nutfe olarak yaratıldığı andan itibaren anne sıkıntılarla karşılaşıp durur. Hastalanır, zayıf düşer, ağırlaşır, durumu değişir. Daha sonra doğum sancılarını, o ağrıları ve büyük acıları çeker. “Onun sütten kesilmesi de iki yılda olur.” Bebek, annesinin kendisini bağrına basmasına, koruyup himaye etmesine ve kendisine süt emzirmesine muhtaçtır. O halde çocuğu dolayısı ile bunca sıkıntılara katlanan ve ona aşırı sevgi duyan kimse hakkında çocuğuna ona çok iyi davranmasının ve iyilikte bulunmasının tavsiye edilmesinden daha uygun ne olabilir ki?
15. “Ama eğer onlar” annen ve baban “hakkında bilgin olmayan bir şeyi Bana ortak koşman için seni zorlarlarsa onlara itaat etme!” Bu hususta onlara itaatin de onlara iyi davranmanın kapsamına girdiğini zannetme! Çünkü Allah’ın hakkı herkesin hakkından önce gelir ve “Yaratıcıya isyanı gerektiren hususlarda hiçbir yaratılmışa itaat yoktur.”
Yüce Allah: “Eğer onlar bilmediğin bir şeyi Bana ortak koşman için seni zorlarlarsa sen onlara kötü davran” buyurmamış, aksine:“onlara itaat etme” buyurmuştur. Yani şirk hususunda onların isteklerine boyun eğme! Ama onlara iyi davranmayı da devam ettir. Bundan dolayı Yüce Allah şöyle buyurmaktadır:“Bununla beraber dünya (işlerinde) onlarla iyi geçin.”Onlara aklen ve dinen güzel ölçüler içerisinde iyilikte bulunacak şekilde beraberliğini sürdür. Onların küfür ve masiyetlerinde onlara tâbi olmaya gelince bu hususta onlara asla uyma!“Bana yönelenlerin yoluna uy!”Bunlar; Allah’a, meleklerine, kitaplarına ve peygamberlerine iman eden, Rablerine teslim olan ve O’na dönen kimselerdir. Bunların yoluna uymak, kalbin irade ve istekleri ile Allah’a yönelmesi demek olan Allah’a dönüş yollarını izlemekle olur. Bunun arkasından ise Allah’ı razı edecek ve O’na yakınlaştıracak hususlarda bedenen amel etmek gelir.“Sonra” itaatkârınızla, isyankârınızla Bana yönelenenizle, yönelmeyeninizle “benim huzuruma döneceksiniz ve ben de size yapmakta olduklarınızı haber vereceğim.” Onların amellerinden Allah’a hiçbir şey gizli kalmayaz.
16. “Oğulcuğum! Şayet yaptığın (iyilik veya kötülük)” en küçük ve en değersiz bir şey olan “hardal tanesi ağırlığında bile olsa ve o, bir kayanın içinde veya göklerde yahut yerin içinde (saklı) bulunsa” yani yeryüzünün herhangi bir yerinde olsa “Allah” ilminin genişliği, her şeyden eksiksiz olarak haberdar oluşu ve kudretinin kemâli dolayısıyla “onu (çıkarıp senin karşına) getirir.” Bundan dolayı Yüce Allah, şöyle buyurmaktadır:“Çünkü Allah Latiftir, her şeyden haberdardır.” Yani O’nun ilmi ve her şeyden haberdar oluşu, o kadar ince noktalara dahi nüfuz eder ki gizli şeylere ve sırlara, karaların ve denizlerin gizliliklerine ve görünmeyen yerlerine kadar uzanır.
Bununla Allah’ın gözetimi altında olduğu şuurunu canlı tutmak ve mümkün olduğunca O’na itaat etmek teşvik edilmekte, az ya da çok olsun çirkin amellerden de sakındırılmaktadır.
17. “Oğulcuğum! Namazı dosdoğru kıl”Bu sözleri ile o, oğlunu namaza teşvik etmiştir. Çünkü bedenî ibadetlerin en büyüğü odur.“İyiliği emret, kötülükten alıkoy” İyiliği emredebilmek için onu bilmek gerekir, yine kötülükten alıkoymak için de onu tanımak gerekir. Ayrıca insanlara yumuşak davranmak ve sabır gibi iyiliği emredip kötülükten alıkoymanın ancak kendileri ile tamam olduğu diğer hususlar da bu emre dahildir. Nitekim:“başına gelene de sabret” buyruğu ile Yüce Allah, bunu açıkça ifade etmektedir. Diğer taraftan emrettiği hususları önce kendisinin yapması, alıkoyduğu hususlardan da önce kendisinin uzak durması da bu emrin kapsamı içerisindedir. Buna göre bu buyruk, hem iyiliği işlemek ve kötülüğü terk etmek sureti ile önce kişinin kendi kendisini kemale erdirmesini, hem de iyiliği emredip kötülüğü yasaklamak suretiyle başkalarını kemâle götürmesini ihtiva etmiş olmaktadır.
Kişi, iyiliği emredip kötülükten alıkoyduğu takdirde birtakım zorluklara müptela olması kaçınılmaz olduğu için ve bu emir ve alıkoymada nefislere bir zorluk bulunduğundan dolayı Allah, bu husustaki sıkıntılara sabredilmesini emrederek şöyle buyurmuştur:“ve başına gelene de sabret! Çünkü bunlar” Lokman’ın oğluna vermiş olduğu bu öğütler “azmedilmesi gereken kesin emirlerdendir.” Yani kararlılıkla yerine getirilmesi, kendisine önem verilmesi gereken hususlardandır. Bunları yerine getirme muvaffakiyeti de ancak azim sahibi kararlı kimselere nasip olur.
18. “Kibirle insanlardan yüzünü çevirme”İnsanlara karşı büyüklenerek, onlara karşı büyüklük taslayarak yüzünü onlardan başka tarafa çevirme, onlara surat yapma!“Yeryüzünde böbürlenerek” nimetleri ihsan edeni unutup nimetlerle şımararak ve kendini beğenerek “yürüme!”
“Çünkü Allah kendini beğenmiş” kendi nefsini büyük gören, tavırları ile büyüklük taslayan ve sözleri ile de “böbürlenen kimseleri sevmez.”
19. “Yürüyüşünde mutedil ol”mütevazı ve ağırbaşlı bir şekilde yürü, azgınca ve kibirle yürüme. Ölü gibi de yürüme!“Sesini” insanlara karşı da Allah’a karşı da gereken edebi takınmak sureti ile “alçalt; çünkü seslerin en çirkini” en bet ve en kötü olanı “eşeklerin sesidir.” Şâyet sesi aşırı derece yükseltmenin bir fayda ve getirisi bulunmuş olsa idi o, değersizliği ve kalın kafalılığı meşhur olan eşeğe has olmazdı.
Lokman’ın oğluna yapmış olduğu bu nasihatlar hikmetin temellerini bir araya toplamakta ve bunların söz konusu edilmeyenlerini de zımnen içermektedir. Her bir tavsiye ile birlikte eğer bir emir ise onun yapılmasını gerektiren sebep ve eğer bir yasak ise onun da terk edilmesini gerektiren neden söz konusu edilmiştir. Bu da bizim, hikmetin açıklaması ile ilgili olarak sözünü ettiğimiz “hükümleri, hükümlerin hikmetlerini ve münasebetlerini bilmek” şeklindeki açıklamamızın doğruluğuna delil teşkil etmektedir.
Oğluna önce dinin temelini oluşturan tevhidi emretmiş ve şirki de yasaklamıştır. Ayrıca şirki terk etmeyi gerektiren nedeni de açıklamıştır.
Ona anne ve babaya iyilik yapmayı emrettiği gibi onlara iyilik yapmanın sebebini de açıklamıştır. Yine anne-babaya ve Yüce Allah’a şükretmesini emrettiğini de görüyoruz. Daha sonra da anne-babaya itaat için bir sınır getirmekte ve onlara iyilikte bulunup onların emirlerini yerine getirmenin Allah'a isyan ile emrolunmama şartına bağlı olduğunu ortaya koymaktadır. Bununla birlikte bir günah emredecek olsalar dahi onlara kötü davranmamayı, aksine onlara iyilik yapmayı emretmektedir. Şirk hususunda onunla mücadele edecek, onlara itaat etmeyecek olsalar dahi bu böyledir.
Yine oğluna her daim Allah’ın gözetimi altında bulunduğunu bilmesini emretmekte ve onu hesap için Allah’ın huzuruna çıkmakla uyarmaktadır. Yüce Allah’ın hayır olsun, şer olsun, büyük olsun, küçük olsun her bir şeyi mutlaka onun önüne getirip koyacağını da bildirmektedir. Ona kibri yasaklayıp alçakgönüllü olmayı emrettiği gibi şımarıklıktan ve azgınlıktan uzak durmasını, hareketinde ve sesinde sakin olmasını emretmekte ve bunların aksini de yasaklamaktadır.
İyiliği emredip kötülükten alıkoymasını emrettiği gibi kendileriyle her bir hususun kolaylaştığı namaz ve sabrı da emretmektedir. Nitekim Yüce Allah, şöyle buyurmaktadır:“Sabır ve namaz ile yardım isteyin.”(el-Bakara, 2/153) O halde bu tavsiyelerde bulunan bir kimseye özellikle hikmetin verilmiş olması ve onun hikmet sahibi olmakla meşhur olması hakkıdır. Bundan dolayı Yüce Allah’ın, hem ona hem de kullarına lütfunun bir tecellisi olmak üzere ve onların onu örnek almalarını sağlayacak şekilde ona ait hikmetin bir bölümünü anlatmış olması O’nun bir lütfudur.
Và TA đã ban cho Luqman sự thông suốt về tôn giáo và hành động đứng đắn trong các sự việc, TA bảo y: Ngươi - hỡi Luqman - hãy tạ ơn Thượng Đế của ngươi bởi những ân huệ mà Ngài đã ban cho ngươi như việc Ngài đã phù hộ ngươi biết phục tùng Ngài. Tuy nhiên, ai tạ ơn Thượng Đế của y thì việc tạ ơn đó chỉ mang lại lợi ích cho chính bản thân y, bởi Allah rất giàu có không cần đến lời tạ ơn đó; còn ai vong ơn với bao hồng ân mà Ngài đã ban thì sự vong ơn đó không gây hại đến Allah mà chỉ gây hại chính bản thân y mà thôi. Quả thật, Allah là Đấng bất cần đến các tạo vật của Ngài, Ngài là Đấng đáng được ca tụng trong mọi hoàn cảnh.
Luqman
The Salaf differed over the identity of Luqman; there are two opinions: was he a Prophet or just a righteous servant of Allah without the prophethood The majority favored the latter view, that he was a righteous servant of Allah without being a Prophet. Sufyan Ath-Thawri said, narrating from Al-Ash`ath, from `Ikrimah, from Ibn `Abbas, "Luqman was an Ethiopian slave who was a carpenter. `Abdullah bin Az-Zubayr said, "I said to Jabir bin `Abdullah: `What did you hear about Luqman' He said: `He was short with a flat nose, and came from Nubia."' Yahya bin Sa`id Al-Ansari narrated from Sa`id bin Al-Musayyib that "Luqman was from the black peoples of (southern) Egypt, and had thick lips. Allah gave him wisdom but withheld prophethood from him." Al-`Awza`i said, "`Abdur-Rahman bin Harmalah told me; `A black man came to Sa`id bin Al-Musayyib to ask him a question, and Sa`id bin Al-Musayyib said to him: "Do not be upset because you are black, for among the best of people were three who were black: Bilal, Mahja` the freed slave of `Umar bin Al-Khattab, and Luqman the Wise, who was a black Nubian with thick lips." Ibn Jarir recorded that Khalid Ar-Raba`i said: "Luqman was an Ethiopian slave who was a carpenter. His master said to him, `Slaughter this sheep for us,' so he slaughtered it. His master said: `Bring the best two pieces from it,' so he brought out the tongue and the heart. Then time passed, as much as Allah willed, and his master said: `Slaughter this sheep for us,' so he slaughtered it. His master said, `Bring the worst two morsels from it,' so he brought out the tongue and the heart. His master said to him, `I told you to bring out the best two pieces, and you brought these, then I told you to bring out the worst two pieces, and you brought these!' Luqman said, `There is nothing better than these if they are good, and there is nothing worse than these if they are bad."' Shu`bah narrated from Al-Hakam, from Mujahid, "Luqman was a righteous servant, but he was not a Prophet." Allah's saying:
وَلَقَدْ ءَاتَيْنَا لُقْمَانَ الْحِكْمَةَ
(And indeed We bestowed upon Luqman Al-Hikmah) means, understanding, knowledge and eloquence.
أَنِ اشْكُرْ للَّهِ
(saying: "Give thanks to Allah.") means, `We commanded him to give thanks to Allah for the blessings and favors that Allah had given to him alone among his people and contemporaries.' Then Allah says:
وَمَن يَشْكُرْ فَإِنَّمَا يَشْكُرُ لِنَفْسِهِ
(And whoever gives thanks, he gives thanks for (the good of) himself.) meaning, the benefit of that will come back to him, and Allah's reward is for those who give thanks, as He says:
وَمَنْ عَمِلَ صَـلِحاً فَلاًّنفُسِهِمْ يَمْهَدُونَ
(and whosoever does righteous good deeds, then such will prepare a good place for themselves. ) (30:44)
وَمَن كَفَرَ فَإِنَّ اللَّهَ غَنِىٌّ حَمِيدٌ
(And whoever is unthankful, then verily, Allah is Rich, Worthy of all praise.) He has no need of His servants and He will not be harmed by that, even if all the people of the earth were to disbelieve, for He has no need of anything or anyone besides Himself. There is no God but He, and we worship none but Him.
Ciertamente, le concedí a Luqmán la comprensión de la religión, y le dije: “¡Luqmán! Agradece a tu Señor por la bendición que te ha concedido de poder obedecerle. Quien agradece a su Señor, su gratitud solo lo beneficia a sí mismo, pues Al-lah no necesita de ello, y quien rechaza Sus bendiciones, solo se perjudica a sí mismo, pues su rechazo no hace daño a Al-lah en lo más mínimo; de hecho, Al-lah es totalmente independiente de Su creación y es digno de toda alabanza”.
Verily, I granted Luqman the understanding of religion and correctness in matters, and I told him, “O Luqman! Be grateful to your Lord for the blessing of being able to obey Him He has bestowed upon you. Whoever is grateful to his Lord, his gratefulness benefits only himself for Allah is not dependant upon it, and whoever rejects His blessings, the harm of his rejection afflicts him alone, for his rejection does not hurt Allah in the slightest; indeed Allah is totally independent of His creation and praiseworthy in every condition.”
Out of these wise advices, first comes the soundness of beliefs, the primary article of which is that one believes in Allah Ta’ ala to be the Creator and master of the entire universe without any association or partnership of anyone or anything. In consequence, one should not take anyone other than Allah as an object of worship, for no injustice can be as grave in this world as the act of one who stoops to equate some creation of Allah Ta’ ala with the Creator. Therefore, it was said: يَا بُنَيَّ لَا تُشْرِكْ بِاللَّـهِ ۖ إِنَّ الشِّرْكَ لَظُلْمٌ عَظِيمٌ (My dear son, do not ascribe partners to Allah. Indeed, ascribing partners to Allah is (shirk) grave transgression - 13). Later, follow other words of good counsel and wisdom spoken by Luqman (علیہ السلام) to his son. In between, there appears another command to highlight the gravity of Shirk and that it has to be avoided under all circumstances. This command is as follows:
O Messenger! Remember when Luqman said to his son, encouraging him to do good and warning him from evil, “O my son! Do not worship any of the creation along with Allah; indeed the worship of a deity besides Allah is a grave injustice on the self, and is a cause for permanently staying in the hellfire.”
Ingatlah -wahai Rasul- tatkala Lukman berkata kepada anaknya untuk memotivasinya beramal baik dan memperingatkannya dari amalan buruk, "Wahai anakku! Janganlah engkau menyembah selain Allah di samping menyembah-Nya karena menyembah sesembahan lain selain Allah adalah kezaliman yang besar terhadap jiwa dengan melakukan dosa terbesar yang mengakibatkan kekalnya ia di dalam neraka.”
Và hãy nhớ lại - hỡi Thiên Sứ - khi Luqman dạy con trai của y lẽ phải tốt đẹp và khuyến cáo con về điều xấu, y nói: Này con trai yêu của cha, con chớ thờ phượng bất cứ ai (vật gì) cùng với Allah, quả thật việc thờ phượng thần linh khác cùng với Allah là sự bất công nghiêm trọng đối với bản thân. Đó là một đại tôi đẩy bản thân bị đày muôn đời trong Hỏa Ngục.
Luqman's Advice to His Son
Allah tells us how Luqman advised his son. His full name was Luqman bin `Anqa' bin Sadun, and his son's name was Tharan, according to a saying quoted by As-Suhayli. Allah describes him in the best terms, and states that he granted him wisdom. Luqman advised his son, the closest and most beloved of all people to him, who deserved to be given the best of his knowledge. So, Luqman started by advising him to worship Allah Alone, and not to associate anything with Him. Then he warned him:
إِنَّ الشِّرْكَ لَظُلْمٌ عَظِيمٌ
(Verily, joining others in worship with Allah is a great Zulm (wrong) indeed.) meaning, it is the greatest wrong. Al-Bukhari recorded that `Abdullah said: "When the Ayah
الَّذِينَ ءَامَنُواْ وَلَمْ يَلْبِسُواْ إِيمَـنَهُمْ بِظُلْمٍ
(It is those who believe and confuse not their belief with Zulm)(6:82) was revealed, the Companions of the Messenger of Allah ﷺ were distressed by this, and said, `Who among us does not confuse his belief with Zulm' The Messenger of Allah ﷺ said:
«إِنَّهُ لَيْسَ بِذَاكَ، أَلَا تَسْمَعُ إِلَى قَوْلِ لُقْمَانَ:
يَبُنَىَّ لاَ تُشْرِكْ بِاللَّهِ إِنَّ الشِّرْكَ لَظُلْمٌ عَظِيمٌ»
(That is not what it means. Have you not heard what Luqman said: (O my son! Join not in worship others with Allah. Verily, joining others in worship with Allah is a great Zulm (wrong) indeed))" It was recorded by Muslim. When Luqman advised his son to worship Allah Alone, he also told him to honor his parents. This is like the Ayah,
وَقَضَى رَبُّكَ أَلاَّ تَعْبُدُواْ إِلاَّ إِيَّـهُ وَبِالْوَلِدَيْنِ إِحْسَـناً
(And your Lord has decreed that you worship none but Him. And that you be dutiful to your parents) (17:23). These two things are often mentioned together in the Qur'an. Allah says here:
وَوَصَّيْنَا الإِنْسَـنَ بِوَلِدَيْهِ حَمَلَتْهُ أُمُّهُ وَهْناً عَلَى وَهْنٍ
(And We have enjoined on man (to be dutiful and good) to his parents. His mother bore him in weakness and hardship upon weakness and hardship,) Mujahid said: "The hardship of bearing the child." Qatadah said: "Exhaustion upon exhaustion." `Ata' Al-Khurasani said: "Weakness upon weakness."
وَفِصَالُهُ فِى عَامَيْنِ
(and his weaning is in two years) means, after he is born, he is breastfed and weaned within two years. This is like the Ayah,
وَالْوَلِدَتُ يُرْضِعْنَ أَوْلَـدَهُنَّ حَوْلَيْنِ كَامِلَيْنِ لِمَنْ أَرَادَ أَن يُتِمَّ الرَّضَاعَةَ
(The mothers shall give suck to their children for two whole years, for those who desire to complete the term of suckling)(2:233). On this basis, Ibn `Abbas and other Imams understood that the shortest possible period of pregnancy was six months, because Allah says elsewhere:
وَحَمْلُهُ وَفِصَـلُهُ ثَلاَثُونَ شَهْراً
(and the bearing of him, and the weaning of him is thirty months) (46:15). Allah mentions how the mother brings the child up, and how she gets tired and suffers stress from staying up with the child night and day, to remind the son of her previous kind treatment of him. This is like the Ayah,
وَقُل رَّبِّ ارْحَمْهُمَا كَمَا رَبَّيَانِى صَغِيرًا
(and say: "My Lord! Bestow on them Your mercy as they did bring me up when I was young.") (17:24). Allah says here:
أَنِ اشْكُرْ لِى وَلِوَلِدَيْكَ إِلَىَّ الْمَصِيرُ
(give thanks to Me and to your parents. Unto Me is the final destination.) means, `I will reward you most generously for that.'
وَإِن جَـهَدَاكَ عَلَى أَن تُشْرِكَ بِى مَا لَيْسَ لَكَ بِهِ عِلْمٌ فَلاَ تُطِعْهُمَا
(But if they strive with you to make you join in worship with Me others that of which you have no knowledge, then obey them not;) means, if they try hard to make you follow them in their religion, then do not accept that from them, but do not let that stop you from behaving with them in the world kindly, i.e. treating them with respect.
وَاتَّبِعْ سَبِيلَ مَنْ أَنَابَ إِلَىَّ
(and follow the path of him who turns to Me in repentance and in obedience.) means, the believers.
ثُمَّ إِلَىَّ مَرْجِعُكُمْ فَأُنَبِّئُكُمْ بِمَا كُنتُمْ تَعْمَلُونَ
(Then to Me will be your return, and I shall tell you what you used to do.) At-Tabarani recorded in Al-`Ishrah that Sa`d bin Malik said, "This Ayah,
وَإِن جَـهَدَاكَ عَلَى أَن تُشْرِكَ بِى مَا لَيْسَ لَكَ بِهِ عِلْمٌ فَلاَ تُطِعْهُمَا
(But if they strive with you to make you join in worship with Me others that of which you have no knowledge, then obey them not;) was revealed concerning me. I was a man who honored his mother, but when I became Muslim, she said: `O Sa`d! What is this new thing I see you doing Leave this religion of yours, or I will not eat or drink until I die, and people will say: Shame on you, for what you have done to me, and they will say that you have killed your mother.' I said, `Do not do that, O mother, for I will not give up this religion of mine for anything.' She stayed without eating for one day and one night, and she became exhausted; then she stayed for another day and night without eating, and she became utterly exhausted. When I saw that, I said: `O my mother, by Allah, even if you had one hundred souls and they were to depart one by one, I would not give up this religion of mine for anything, so if you want to, eat, and if you want to, do not eat.' So she ate."
Little has been recorded in history about Luqman, except that he was a wise and God-fearing man. The Quran says that Luqman was a grateful subject of God and who, as a father, advised his son to save himself from polytheism. Polytheism holds that beings other than God are man’s benefactors and that, man should direct his feelings of gratitude towards them. The belief in the oneness of God stems from the intense realisation that God is the sole benefactor of man and as such all his gratitude should be shown only to that One.
I spomeni, Poslaniče, dan kad se Lukman obratio svom sinu, potičući ga na dobro, a odvraćajući ga od zla: "O sinčiću moj, nikog ne obožavaj osim Allaha, jer je to najveća nepravda prema samom sebi. Višeboštvo je grijeh koji vodi u vječnu patnju u Džehennemu.
Ô Messager, rappelle-toi lorsque Luqmân dit à son fils afin de l’inciter à faire le bien et l’avertir de faire le mal: Ô mon fils, n’adore rien avec Allah car adorer une autre divinité avec Allah est une immense injustice que l’on commet envers soi-même, puisqu’on se rend coupable du péché le plus grave pour lequel on mérite de rester éternellement en Enfer.
-Ey Resul!- Hani Lokman'ın oğluna, hayırda teşvik ederken ve şerden sakındırırken söylediklerini hatırla! "Ey Yavrucuğum! Allah ile birlikte başkasına ibadet etme. Allah ile başkasına yapılan ibadet büyük bir zulümdür. Kişinin işlediği en büyük günahtır. Zira bu günah ebedî olarak cehennemde kalmaya götürür."
Banggitin mo, O Sugo, noong nagsabi si Luqmān sa anak niya habang siya ay nagpapaibig dito sa kabutihan at nagpapaingat dito laban sa kasamaan: "O anak ko, huwag kang sumamba kasama kay Allāh sa iba pa sa Kanya; tunay na ang pagsamba sa isang sinasamba kasama kay Allāh ay isang paglabag sa katarungan, na sukdulan para sa kaluluwa dahil sa paggawa ng pinakasukdulang pagkakasala na nagpapahantong sa pananatili nito sa Apoy."
Rammenta, o Messaggero, di quando Luqmēn disse a suo figlio, invitandolo a compiere opere buone, e mettendolo in guardia dalle cattive azioni: "O Figlio mio, non adorare, assieme ad Allāh, nessun altro: in verità, adorare una divinità assieme ad Allāh è una grande ingiustizia contro il proprio animo, commettendo il peccato più grande che conduce alla permanenza nel Fuoco.
Mensajero, recuerda cuando Luqmán le dijo a su hijo, animándolo a hacer el bien y advirtiéndole sobre el mal: “¡Hijo mío! No adores a ninguna criatura junto con Al-lah; ciertamente, la idolatría es una grave injusticia, y es una razón para permanecer en el fuego del Infierno”.
Sveznajući Allah oporučio je i zapovjedio čovjeku da čini dobročinstvo svojim roditeljima da im se pokorava u onom u čemu nije neposluh prema Bogu. Majka ga je nosila jedva podnoseći trudnoću, trpeći sve teže i teže bolove i razne neprijatnosti; a odbija ga od dojenja u toku dvije godine. Eto tako je Allah, džellešanuhu, zapovjedio čovjeku da bude zahvalan Njemu na blagodatima koja mu je darovao, a zatim da bude zahvalan svojim roditeljima na odgoju i čuvanju od rođenja dok nije odrastao. Allahu ćemo se svi vratiti, pa će svako ono što je zaslužio dobiti.
E raccomandammo alle persone di obbedire ai propri genitori nei limiti imposti da Allāh, e a trattarli bene. Sua madre lo concepì, nel suo ventre, dopo molte difficoltà, e il suo svezzamento avvenne dopo due anni, e gli dicemmo: "Sii grato ad Allāh per le Sue grazie nei tuoi confronti, e sii grato ai tuoi genitori per ciò che hanno fatto per te, dalla tua educazione alla tua cura. A me solo sarà il ritorno e ricompenserò ognuno secondo ciò che merita".
Và TA đã truyền lệnh cho con người phải vâng lời và hiếu thảo với cha mẹ trong khuôn khổ không nghịch lại Allah. Mẹ của y đã mang nặng y trong bụng hết khó khăn này đến khó khăn khác, mẹ của y cho y bú sữa và dứt sữa y trong hai năm, TA bảo y: Ngươi hãy tạ ơn Allah với bao hồng ân mà Ngài đã ban cho ngươi, sau đó hãy biết ơn cha mẹ của Người vì đã cưu mang, chăm sóc và dạy dỗ ngươi và ngươi sẽ trở về gặp TA để được ban thưởng phần xứng đáng.
Nous avons recommandé à l’être humain d’obéir à ses parents et d’être bon envers eux pourvu qu’il ne désobéisse pas à Allah. Sa mère le porte péniblement dans son ventre et il est sevré lorsqu’il a deux ans. Nous lui dîmes: Sois reconnaissant envers Allah pour les bienfaits dont Il t’a comblé puis sois reconnaissant envers tes parents pour t’avoir éduqué et élevé. C’est vers Moi Seul que le retour à lieu et Je rétribuerai alors chacun selon ce qu’il mérite.
Le ordené al ser humano que hiciera el bien a sus padres y los obedeciera en asuntos que no implicaran desobedecer a Al-lah. Su madre lo lleva en su vientre teniendo que enfrentarse a una dificultad tras otra, y su destete es en un plazo de dos años. Les dije: “Agradece a Al‑lah por todas las bendiciones que te ha dado, y luego agradece a tus padres por su cuidado y educación. Solo ante Mí comparecerán y recompensaré a cada persona como se merece.”
وَوَصَّيْنَا الْإِنسَانَ بِوَالِدَيْهِ حَمَلَتْهُ أُمُّهُ وَهْنًا عَلَىٰ وَهْنٍ وَفِصَالُهُ فِي عَامَيْنِ أَنِ اشْكُرْ لِي وَلِوَالِدَيْكَ إِلَيَّ الْمَصِيرُ ﴿14﴾ وَإِن جَاهَدَاكَ عَلَىٰ أَن تُشْرِكَ بِي مَا لَيْسَ لَكَ بِهِ عِلْمٌ فَلَا تُطِعْهُمَا ۖ وَصَاحِبْهُمَا فِي الدُّنْيَا مَعْرُوفًا ۖ وَاتَّبِعْ سَبِيلَ مَنْ أَنَابَ إِلَيَّ ۚ ثُمَّ إِلَيَّ مَرْجِعُكُمْ فَأُنَبِّئُكُم بِمَا كُنتُمْ تَعْمَلُونَ ﴿15﴾
And We commanded man (to be good) about his parents. His mother carried him facing weakness after weakness, and his weaning is in two years: "Be grateful to Me and to your parents. To Me is the ultimate return. [ 14] And if they force you to ascribe to Him partners about whom you have no knowledge, do not obey them. And be with them, in this world, with due fairness, and follow the way of the one who has turned himself towards Me. Then, towards Me is your return, so I shall tell you
about what you had been doing." [ 15]
Gratitude and Obedience to Parents is Obligatory - but, Obedience to anyone Counter to Divine Command is not Permissible
In effect, the command quoted above means: 'No doubt, We have asked children to be grateful and obedient to their parents. We have even commanded them to be grateful to Us, and along with it, to be grateful and obedient to their parents. But, Shirk (the ascribing of partners in the pristine divinity of Allah Ta’ ala) is so grave a transgression and so serious a sin that it does not become permissible for anyone, not even if one's parents command or force someone to commit it. If the parents of a person start forcing him or her to take someone as a partner of Allah Ta’ ala, even in that case, it is not permissible to obey their command.'
Now, at this place, where command has been given to be grateful to parents and fulfill their rights, also pointed out is its efficient cause. Is it not that one's mother has undergone great trial in the phenomena of his or her life and survival? She has kept the child in her body for nine months remaining vigilant and protective all the time. Because of this, day by day, her weakness and discomfort kept increasing. This she braved through. Then, even after the birth of the child, she handled the task of feeding the child, a task that demanded painstaking attention day and night and which also added to the already receding graph of her weakness. Since, it is the mother who faces most of the hardship in bringing up the child, therefore, the right of mother has been made to precede even the right of father in the Shari'ah of Islam. What has been said in: وَوَصَّيْنَا الْإِنسَانَ بِوَالِدَيْهِ حَمَلَتْهُ أُمُّهُ وَهْنًا عَلَىٰ وَهْنٍ وَفِصَالُهُ فِي عَامَيْنِ (And We commanded man [ to be good ] about his parents. His mother carried him facing weakness after weakness, and his weaning is in two years - 14) comes to mean exactly this. After that, in: وَإِن جَاهَدَاكَ (And if they force you - 15), it was pointed out that the matter of ascribing anyone other than Allah with Him is serious. In it, even the (otherwise essential) obedience to parents is haram (unlawful).
Islam's Peerless Law of Justice
Now in a situation under which the parents force a son or daughter to take to Shirk and Kufr while the command of Allah Ta’ ala tells them not to do what they say, things become difficult. One naturally fails to stay within limits. In this case, while implementing the Divine injunction, the probability did exist that the son or daughter would have used improper language or manners in their response to parents and thus insulted them. Islam is a law, just and equitable. Here, everything has a limit. Therefore, right along with the command of not obeying parents in matters of Shirk, also given there was the command:
İnsana, Allah'a masiyet olmayan hususlarda ana-babasına itaat edip, onlara iyilikte bulunmasını emrettik. Annesi onu karnında meşakkat üstüne meşakkatle taşımıştır. Sütten kesilmesi de iki yıl içindedir. İnsana şöyle buyurduk: "Allah'ın sana bahşetmiş olduğu nimetlerden dolayı O'na şükret. Sonra da seni yetiştirip özen göstermelerinden dolayı ana-babana teşekkür et. Dönüş ancak banadır. Herkese, hak ettiğinin karşılığını vereceğim."
Nagtagubilin Kami sa tao hinggil sa pagtalima sa mga magulang niya at pagpapakabuti sa kanilang dalawa sa anumang walang pagsuway roon kay Allāh. Nagdalang-tao sa kanya ang ina niya sa tiyan nito habang dumaranas ng isang hirap matapos ng isang hirap. Ang pagpapatigil sa kanya sa pagpapasuso ay sa dalawang taon. Nagsabi Kami sa kanya: "Magpasalamat ka kay Allāh sa ibiniyaya Niya sa iyo na mga biyaya, pagkatapos sa mga magulang mo sa isinagawa nilang dalawa ng pag-aalaga sa iyo at pangangalaga sa iyo. Tungo sa Akin lamang ang babalikan para gumanti Ako sa bawat isa ng anumang nagiging karapat-dapat dito.
And I commanded the human to obey his parents and do good towards them in matters that do not lead to the disobedience of Allah. His mother carried him in her womb having to face difficulty upon difficulty, weaning him off breastfeeding within two years. I told him: “Be grateful to Allah for every blessing He has bestowed upon you, then be grateful to your parents for their care and upbringing of you. To Me alone is your return, upon which I shall requite each person as he deserves.”
Kami juga telah mewasiatkan kepada manusia agar menaati kedua orang tuanya dan berbakti kepada keduanya dalam urusan yang bukan maksiat terhadap Allah. Ibunya telah mengandungnya di dalam perutnya dengan berbagai kesusahan yang terus-menerus, kemudian menyapihnya dari penyusuan setelah dua tahun. Oleh sebab itu, Kami katakan kepadanya, “Bersyukurlah kepada Allah atas kenikmatan yang telah Dia berikan kepadamu, kemudian berterima kasihlah kepada kedua orang tuamu atas pembinaan dan pemeliharaan yang telah mereka berikan kepadamu. Hanya kepada-Ku tempat kembali kalian, kemudian masing-masing Aku beri balasan sesuai dengan haknya.
Si tes parents te forcent autoritairement à associer à Allah autre que Lui, ne leur obéis pas sur ce point précis, car il ne faut pas obéir à une créature appelant à désobéir au Créateur, et dans cette vie, sois bon avec eux, entretiens les liens qui te lient à eux et sois bienfaisant envers eux. Suis également la voie de ceux qui se soumettent à Moi par la pratique du monothéisme et par leur obéissance puis le Jour de la Résurrection, vous retournerez tous vers Moi. Je vous informerai alors de ce que vous faisiez dans le bas monde et Je vous rétribuerai en conséquence.
Và nếu cha mẹ của ngươi cố tình ép buộc ngươi phải tổ hợp thần linh khác cùng TA thì ngươi chớ có nghe lời hai người họ, bởi vì không có chuyện nghe lời tạo vật để nghịch lại Đấng Tạo Hóa, tuy nhiên, ngươi hãy ăn ở đàng hoàng với cha mẹ trong cuộc sống trần gian này như hiếu thảo, vâng lời và chăm sóc, ngươi hãy bám sát con đường của những ai quay về với TA bằng lòng Tawhid và phục tùng. Sau đó, tất cả các ngươi phải trở về trình diện TA trong Ngày Tận Thế, lúc đó TA sẽ báo cho các ngươi biết rõ mọi việc mà các ngươi đã từng làm trên trần gian và ban thưởng cho các ngươi xứng đáng.
Pa ipak, budu li te, čovječe, roditelji navraćali da činiš širk i griješiš, nemoj im se pokoriti u tome – poslušnost je samo u činjenju dobra, ne može se biti poslušno čovjeku u onom što je Svevišnji Allah zabranio da se čini. No, nemoj dozvoliti da te neposlušnost prema roditeljima, kad je riječ o zabranjenom, navede na ružno ponašanje prema njima, nego im čini dobro, druži se s njima i blago se prema njima ophodi, slijedeći pritom put pokajnikā, onih koji se vraćaju Silnom Allahu čineći dobra djela i sustežući se od porokā. A poslije smrti, znajte pouzdano, slijedi povratak Sveznajućem Allahu, Koji će svakog obavijestiti o onom šta je radio i, otuda, svakom dati prema zaslugama!
Kung nagbuhos ang mga magulang ng isang pagsisikap upang magbunsod sa iyo na magtambal ka kay Allāh ng iba pa sa Kanya dala ng pagdodomina mula sa kanilang dalawa ay huwag kang tumalima sa kanilang dalawa roon dahil walang pagtalima sa isang nilikha kapalit ng pagsuway sa Tagalikha. Makisama ka sa kanilang dalawa sa Mundo ayon sa pagpapakabuti, pagpapanatili ng ugnayan, at paggawa ng maganda. Sumunod ka sa daan ng nagsisi sa Akin ayon sa paniniwala sa kaisahan Ko at pagtalima. Pagkatapos sa Akin lamang sa Araw ng Pagbangon ang babalikan ninyo sa kalahatan saka magpapabatid AKo sa inyo ng anumang dati ninyong ginagawa sa Mundo na gawain at gaganti Ako sa inyo dahil doon.
E se i genitori ti impongono di associare altri ad Allāh, non obbedire loro, poiché non bisogna obbedire alle creature disobbedendo al Creatore. Sii benevolo con loro in vita, instaurando buoni rapporti, e fa' loro del bene, e segui la Via di chi è tornato a Me con il Monoteismo e l'obbedienza. Dopodiché, a me solo sarà il vostro ritorno, nel Giorno della Resurrezione, e vi informerò delle azioni che compivate in vita e vi retribuirò per esse.
After God, a man’s parents have the first claim upon his loyalty. But, if the parents’ desire clashes with God’s will, then preference has to be given to God’s will and the parents’ wishes have to be accorded the second place. However, it is necessary even then to continue to serve the parents as usual. Striking this balance between two different requirements is the highest example of wisdom of Islam, and the secret of all successes is hidden in this wisdom.
Eğer ana-baban, Allah'a ortak koşman konusunda seni zorlarlarsa, asla bu hususta onlara itaat etme. Çünkü Allah'a isyanın söz konusu olduğu yerde kula itaat yoktur. İyilik, güzellik ve onlarla olan bağlarını gözeterek dünyada onlarla iyi geçin. Tevhit ve itaat ile bana yönelenlerin yoluna uy. Sonra kıyamet günü hepinizin dönüşü yalnız banadır. Size dünyada yapmış olduğunuz amelleri haber vereceğim. Bunların karşılığını size vereceğim.
Si sus padres se esfuerzan por incitarlos a atribuirle compañeros a Al-lah de acuerdo con su entendimiento arbitrario, como lo que hizo la madre a Sa'd Bin Abi Waqás, no los obedezcan en eso, porque no hay obediencia debida a un ser creado si eso implica desobedecer al Creador. Vivan con ellos en este mundo con bondad, manteniendo lazos familiares y cariño. Sigan el camino de aquellos que proclaman Mi unicidad repetidamente y Me obedecen. Solo ante Mí comparecerán en el Día del Juicio, donde les informaré de las acciones que solían hacer en este mundo y los recompensaré por ellas según merezcan.
صَاحِبْهُمَا فِي الدُّنْيَا مَعْرُوفًا (And be with them, in this world, with due fairness - 15).
It means: 'In the matter of the contravention of your faith and religion, do not obey parents. But, when it comes to worldly matters, such as serving parents physically or financially or in any other way necessary, do not fall short about it. Instead, deal with them in mundane matters according to recognized custom. Show no disrespect to them. Do not respond to what they say in a manner that hurts them unnecessarily. In other words, the pain you cause them by not accepting their insistence on Shirk and Kufr is something you will have to bear by, since you have no choice there. But, let this necessity stay within its functional limits and keep abstaining from causing any pain to them in other matters.'
Special Note
As for the weaning period of two years for a child mentioned in the verse, it is in accordance with customary practice. It carries no clarification concerning the injunction relevant to any additional period of suckling the child. A detailed explanation of this issue will, insha'Allah, appear under the commentary on the verse: وَحَمْلُهُ وَفِصَالُهُ ثَلَاثُونَ شَهْرًا (And his carrying and weaning is (in) thirty months - A1-Ahgaf, 46:15).
And even if your parents strive to incite you upon ascribing partners to Allah according to their ignorant/arbitrary understanding - like what the mother of Sa‘d bin Abī Waqqāṣ did to him - then do not obey them in that, because there is no obedience to the creation in the disobedience to the Creator. Rather, live with them in the world with goodness, maintaining ties and friendship. And follow the path of those who proclaim My oneness repeatedly and obey Me; to Me alone is your return on the Day of Judgment so that I may tell you of the actions you used to do in the world and requite you for them.
Jika keduanya berupaya keras untuk memaksamu agar kamu menyekutukan Allah dengan selain-Nya maka janganlah kamu taati keduanya dalam hal ini karena tidak boleh taat kepada makhluk ciptaan dalam kemaksiatan terhadap Sang Pencipta. Namun, tetaplah berinteraksi dengan keduanya di dunia dengan cara berbakti, menjaga silaturahmi, dan berbuat baik pada keduanya. Ikutilah jalan orang-orang yang kembali kepada-Ku dengan tauhid dan ketaatan, kemudian hanya kepada-Kulah tempat kembali kalian semua pada hari Kiamat nanti, lalu Aku kabarkan kepada kalian tentang perbuatan yang telah kalian lakukan di dunia dan Aku akan memberikan kalian balasan atas amal perbuatan tersebut."
O figlio mio, in verità la cattiva e la buona azione, non importa se insignificanti come un grano di senape, o che si trovino nel cuore di una roccia invisibile alla gente, o in qualsiasi altro luogo nei cieli o in terra, in verità Allāh le presenterà, nel Giorno della Resurrezione, e giudicherà il suddito per esse; In verità Allāh è L'Amabile, non Gli è nascosto alcun minimo dettaglio, Consapevole dei suoi misteri e della sua posizione.
Ô mon fils, Allah convoquera toute bonne ou mauvaise œuvre, fut-t-elle aussi infime qu’un grain de moutarde au fond d’un rocher que personne ne voit ou qui se trouve n’importe où dans les Cieux ou sur la Terre, puis Il rétribuera ensuite son auteur selon sa nature. Allah est indulgent et rien de ce qui est infime ne Lui échappe. Il connaît aussi le mieux la réalité des choses et ce qu’il en advient.
O my son! Indeed, evil and good, no matter how small, even if they equal to the weight of a mustard seed and are in the middle of a rock so no one is aware, or in any place in the heavens or earth, Allah will Indeed, bring them on the Day of Judgment and requite the servant for them. Allah is the most subtle, whose knowledge encompasses all secret and hidden matters. He is kind to His servants and aware of everything.
[Nagsabi si Luqmān]: "O anak ko, tunay na ang masagwang gawa o ang magandang gawa, naging gaano man kaliit ito tulad ng bigat ng isang buto ng mustasa at naging nasa ilalim ng isang bato na walang nakababatid doon na isa man o naging nasa alinmang pook sa mga langit o sa lupa, tunay na si Allāh ay maglalahad nito sa Araw ng Pagbangon saka gaganti sa tao dahil doon. Tunay na si Allāh ay Mapagtalos: walang nakakukubli sa Kanya na mga kaliit-liitan ng mga bagay, Mapagbatid sa mga reyalidad ng mga ito at kinalalagyan ng mga ito.
“Sinko moj”, obratio se zatim Lukman svom sinu, savjetujući ga, “Allah, džellešanuhu, zna za svako djelo, bilo ono dobro ili hrđavo, pa makar bilo teško kao zrno gorušice, na stijeni ili ma gdje na nebesima ili u zemlji, i On će ga pokazati na Danu sudnjem, da bi svako bio nagrađen ili kažnjen prema onom što je radio. Allah je blag spram ljudi, pa im daje dobro i čuva ih od zla na najljepši način. Allah je o svemu dobro obaviješten, ništa Mu nije skriveno.”
¡Hijo mío! Ciertamente, maldad y bondad, por pequeñas que sean, aunque sean iguales al peso de un grano de mostaza y estén bajo una roca escondidas, o en cualquier lugar en los cielos o en la Tierra, Al-lah las traerá el Día del Juicio y retribuirá al siervo por ellas. Al-lah es Sutil, Cuyo conocimiento abarca todos los asuntos secretos y ocultos. Él es amable con Sus siervos.
The Second Bequest of Luqman about Articles of Belief
One should irrevocably hold the belief that the knowledge of Allah Ta` a1a surrounds every single particle of whatever there is in and around the expanses of the heavens and the earth with His most perfect power. Nothing can - be it the smallest of the small not commonly visible, or be it the farthest of the far, or be it behind layers upon layers of darkness and curtains - simply nothing can hide from the knowledge and view of Allah Ta’ ala. And He can, when He wills, cause it to be present, where He wills. This is what is meant by verse يَا بُنَيَّ إِنَّهَا إِن تَكُ مِثْقَالَ حَبَّةٍ مِّنْ خَرْدَلٍ (My dear son, in fact, if there be anything to the measure of a grain of rye, and it be [ hidden ] in a rock or in the heavens and the earth, Allah will bring it forth. Surely, Allah is All-Fine, All Aware). Then, the all-covering knowledge and power of Allah Ta’ ala is, in its own place, a basic belief of Islam - and certainly, a great proof of Tauhid, the belief in the Oneness of Allah.
Ey Oğlum! İyilik ya da kötülük, hardal tanesi kadar küçük dahi olsa ve bu ister hiçbir kimsenin görmediği bir kayanın içinde ya da gökyüzünün herhangi bir yerinde veyahut da yeryüzünde olsa; Yüce Allah bunu kıyamet günü getirecektir. Bunun karşılığını kuluna verecektir. Şüphesiz Allah Latîf'tir, ince ayrıntılar bile O'na gizli kalmaz. Eşyanın hakikatinden ve yerinden hakkıyla haberdardır.
This is useful advice which Allah tells us Luqman gave, so that people may follow it and take it as"See the full heading "This is useful advice which Allah tells us Luqman gave, so thatpeople may follow it and take it as a good example
He said:
يبُنَىَّ إِنَّهَآ إِن تَكُ مِثْقَالَ حَبَّةٍ مِّنْ خَرْدَلٍ
(O my son! If it be (anything) equal to the weight of a grain of mustard seed, ) means, if a wrong action or a sin be equal to the size of a grain of mustard seed.
يَأْتِ بِهَا اللَّهُ
(Allah will bring it forth.) means, He will bring it forth on the Day of Resurrection, when it is placed in the Scales of justice and everyone is rewarded or punished for his actions -- if they are good, he will be rewarded and if they are bad he will be punished. This is like the Ayat:
وَنَضَعُ الْمَوَزِينَ الْقِسْطَ لِيَوْمِ الْقِيَـمَةِ فَلاَ تُظْلَمُ نَفْسٌ شَيْئاً
(And We shall set up Balances of justice on the Day of Resurrection, then none will be dealt with unjustly in anything) (21:47).
فَمَن يَعْمَلْ مِثْقَالَ ذَرَّةٍ خَيْراً يَرَهُ - وَمَن يَعْـمَلْ مِثْقَالَ ذَرَّةٍ شَرّاً يَرَهُ
(So, whosoever does good equal to the weight of a speck of dust shall see it. And whosoever does evil equal to the weight of a speck of dust shall see it.) (99:7-8) Even if this tiny thing were to be hidden inside a solid rock or anywhere in the heavens and the earth, Allah will bring it forth, because nothing is hidden from Him, not even the weight of a speck of dust in the heavens or on the earth. Allah says:
إِنَّ اللَّهَ لَطِيفٌ خَبِيرٌ
(Verily, Allah is Subtle, Well-Aware.) meaning, His knowledge is subtle, for nothing is hidden from Him, no matter how small, subtle and minute.
خَبِيرٌ
(Well-Aware.) even of the footsteps of an ant in the darkest night. Then he (Luqman) said:
يبُنَىَّ أَقِمِ الصَّلَوةَ
(O my son! Perform the Salah,) meaning, offer the prayer properly at the appointed times.
وَأْمُرْ بِالْمَعْرُوفِ وَانْهَ عَنِ الْمُنْكَرِ
(enjoin the good, and forbid the evil,) meaning, to the best of your ability and strength.
وَاصْبِرْ عَلَى مَآ أَصَابَكَ
(and bear with patience whatever befalls you.) Luqman knew that whoever enjoins what is good and forbids what is evil, will inevitably encounter harm and annoyance from people, so he told him to be patient.
إِنَّ ذَلِكَ مِنْ عَزْمِ الاٍّمُورِ
(Verily, these are some of the important commandments.) means, being patient when people cause harm or annoyance is one of the most important commandments.
وَلاَ تُصَعِّرْ خَدَّكَ لِلنَّاسِ
(And turn not your face away from men with pride) means, `do not turn your face away from people when you speak to them or they speak to you, looking down on them in an arrogant fashion. Rather be gentle towards them and greet them with a cheerful face,' as it says in the Hadith:
«وَلَوْ أَنْ تَلْقَى أَخَاكَ وَوَجْهُكَ إِلَيْهِ مُنْبَسِطٌ، وَإِيَّاكَ وَإِسْبَالَ الْإِزَارِ فَإِنَّهَا مِنَ الْمَخِيلَةِ، وَالْمَخِيلَةُ لَا يُحِبُّهَا الله»
(... even if it is only by greeting your brother with a cheerful countenance. And beware of letting your lower garment trail below your ankles, for this is a kind of boasting, and Allah does not like boasting.)
وَلاَ تَمْشِ فِى الاٌّرْضِ مَرَحًا
(nor walk in insolence through the earth.) means, `do not be boastful, arrogant, proud and stubborn. Do not do that, for Allah will hate you.' So he said:
إِنَّ اللَّهَ لاَ يُحِبُّ كُلَّ مُخْتَالٍ فَخُورٍ
(Verily, Allah likes not any arrogant boaster.) meaning, one who shows off and admires himself, feeling that he is better than others. And Allah says:
وَلاَ تَمْشِ فِى الاٌّرْضِ مَرَحًا إِنَّكَ لَن تَخْرِقَ الاٌّرْضَ وَلَن تَبْلُغَ الْجِبَالَ طُولاً
(And walk not on the earth with conceit and arrogance. Verily, you can neither rend nor penetrate the earth nor can you attain a stature like the mountains in height.) (17:37). We have already discussed this is detail in the appropriate place.
The Command to be Moderate in Walking
وَاقْصِدْ فِى مَشْيِكَ
(And be moderate in your walking,) means, walk in a moderate manner, neither slow and lazy nor excessively fast, but be moderate, somewhere in between these two extremes.
وَاغْضُضْ مِن صَوْتِكَ
(and lower your voice.) means, do not exaggerate in your speaking and do not raise your voice unnecessarily. Allah says:
إِنَّ أَنكَرَ الاٌّصْوَتِ لَصَوْتُ الْحَمِيرِ
(Verily, the harshest of all voices is the braying of the asses.) Mujahid and others said, "The most ugly of voices is the voice of the donkey, i.e., when a person raises his voice, the resulting noise is like the voice of a donkey in its loudness. Moreover this is hateful to Allah. Likening a loud voice to that of a donkey implies that it is forbidden and extremely blameworthy, because the Messenger of Allah ﷺ said:
«لَيْسَ لَنَا مَثَلُ السُّوءِ، الْعَائِدُ فِي هِبَتِهِ كَالْكَلْبِ يَقِيءُ ثُمَّ يَعُودُ فِي قَيْئِه»
(It is not befitting us to be an evil parable. The person who takes back his gift, he is like a dog that vomits and then goes back to his vomit.)
The Advice of Luqman
This is very useful advice, which the Qur'an tells us about Luqman. Many other proverbs and words of advice were also narrated from him, some examples of which we will quote below, as basic principles: Imam Ahmad recorded that Ibn `Umar said, "The Messenger of Allah ﷺ said:
«إِنَّ لُقْمَانَ الْحَكِيمَ كَانَ يَقُولُ: إِنَّ اللهَ إِذَا اسْتَوْدَعَ شَيْئًا حَفِظَه»
(Luqman the Wise used to say: when something is entrusted to the care of Allah, He protects it.) It was narrated that As-Sari bin Yahya said: "Luqman said to his son: `Wisdom puts the poor in the company of kings."' It was also narrated that `Awn bin `Abdullah said: "Luqman said to his son: `O my son! When you come to a gathering of people, greet them with Salam, then sit at the edge of the group, and do not speak until you see that they have finished speaking. Then if they remember Allah, join them, but if they speak of anything else, then leave them and go to another group'."
Lukman berkata, “Wahai anakku! Sesungguhnya keburukan dan kebaikan itu meski kecil seperti beratnya biji sawi dan berada di dalam batu besar yang tidak diketahui oleh seorang pun, atau berada di tempat mana pun di langit atau di bumi, sesungguhnya Allah akan mendatangkannya pada hari Kiamat kelak, lalu memberikan balasan atasnya kepada hamba. Sesungguhnya Allah Mahalembut terhadap hamba-hamba-Nya, tidak ada hal terkecil pun yang samar bagi-Nya dan Dia Maha Mengetahui seluruh hakikat dan tempatnya.
Này con trai yêu của cha! Dù điều tốt hay điều xấu có nhỏ như thế nào, chẳng hạn nó chỉ nhỏ bằng hạt nguyên tử và nó nằm trong tảng đá không ai phát hiện ra hoặc nó nằm ở bất cứ đâu trong các tầng trời hoặc trong lòng đất thì Allah cũng sẽ mang nó ra trong Ngày Tận Thế để thanh toán, quả thật, Allah là Đấng Tinh Thông, không có gì qua mặt được Ngài, Ngài am tường mọi việc dù nó ở tận đâu.
The Third Bequest of Luqman (علیہ السلام) about the Correction of Deed
There are many obligatory deeds, but the greatest and the most important of these is Salah - and not simply that it is important by itself, it also happens to be the master deed that becomes the catalyst changing other deeds towards the better as was pointed out in the Holy Qur'an about it: إِنَّ الصَّلَاةَ تَنْهَىٰ عَنِ الْفَحْشَاءِ وَالْمُنكَرِ (Surely Salah restrains from shamelessness and evil A1-` Ankabut, 29:45). Therefore, out of the obligatory good deeds, the mention of Salah was considered sufficient when it was. said: يَا بُنَيَّ أَقِمِ الصَّلَاةَ (My dear son, establish Salah - 17). And as it has been explained earlier, the expression denoting the 'iqamah' of salah does not simply suggest the 'making' or 'saying' or 'doing' it. Instead of that, this term translated as 'establish' (in the absence of an exact equivalent) includes all attending considerations, such as performing it with due respect to its essentials and manners fully and faithfully, observing punctuality in its timings and being consistent in fulfilling its requisites.
The Fourth Bequest of Luqman about the Betterment of People
Islam is a collective religion. Betterment of the community, along with the betterment of the individual, is an important part of its social system. Therefore, the duty of Bidding the Fair and Forbidding the Unfair (amr bi 'l-ma` ruf and nahy 'ani 'l-munkar) was mentioned along with as important a duty as the Salah. It was said: وَأْمُرْ بِالْمَعْرُوفِ وَانْهَ عَنِ الْمُنكَرِ (and bid the Fair and forbid the Unfair -17). Here are two duties: (1) Make yourself better and (2) make others better. Both need a lot of restraint and hard work. Facing these difficulties and remaining firm is no easy task. Particularly so, when those who stand to serve people by telling them what is good for them receive nothing but opposition and hostility in return. Therefore, while making this recommendation, it was also recommended: وَاصْبِرْ عَلَىٰ مَا أَصَابَكَ ۖ إِنَّ ذَٰلِكَ مِنْ عَزْمِ الْأُمُورِ (and observe patience on what befalls you. Surely, this is among the matters of determination - 17).
O my son! Establish the prayer by performing it to perfection; enjoin good and forbid evil, and bear patience upon whatever adversity you face in the process. Indeed, my instructions to you are from those that Allah has decided you should do, so you have no choice in doing or not doing them.
"Ey Yavrum! Namazı eksiksiz olarak tam bir şekilde eda et. İyiliği emret ve münkerden sakındır. Eğer bu hususta sana bir kötülük isabet ederse de ona sabret. Bu emredildiğin hususlar, Yüce Allah'ın sana yapmanı emrettiği şeylerdir. Bunları yapıp yapmamakta seçme hakkın yoktur."
Hỡi con trai yêu của cha! Con hãy chu đáo duy trì lễ nguyện Salah một cách hoàn thiện nhất, con hãy không ngừng bảo ban kêu gọi mọi người làm việc thiện và ngăn cản mọi người làm điều tội lỗi, con hãy kiên nhẫn trước những điều bất trắc. Quả thật, với những gì cha căn dặn con chính là những điều mà Allah muốn con hoàn thành nó, con không có quyền lựa chọn nào khác.
Mudri Lukman naredio je svom sinu da obavlja namaz onako kako to Allah voli, jer je namaz stup vjere i odvraća od nevaljalih djela i zla, i naredio mu je da podstiče na dobročinstvo. Usto ga je obavijestio da on glede toga nema izbora, nego da je to obaveza.
O anak ko, magpanatili ka ng pagdarasal sa pamamagitan ng pagsasagawa nito ayon sa pinakalubos na paraan, mag-utos ka ng nakabubuti, sumaway ka ng nakasasama, at magtiis ka sa anumang dumapo sa iyo na anumang nakasusuklam dahil doon. Tunay na ang ipinag-utos sa iyo kabilang doon ay kabilang sa pinagpasyahan ni Allāh sa iyo na gawin mo kaya walang mapagpipilian para sa iyo rito.
Ô mon fils, accomplis la prière de la manière la plus complète, commande ce qui est convenable, défends ce qui est blâmable et endure patiemment ce que tu subis lorsque tu suis cette voie. Ce qui t’es enjoint t’a été dicté par Allah. Tu n’as donc pas le choix de t’y conformer ou non.
Wahai anakku! Dirikanlah salat dengan mengerjakannya secara sempurna, perintahkan kepada yang makruf dan laranglah dari yang mungkar, serta bersabarlah terhadap kesusahan yang menimpamu dalam melaksanakan perintah itu karena apa yang diperintahkan padamu itu merupakan hal-hal yang diwajibkan Allah kepadamu, sehingga kamu tidak punya pilihan lain.
¡Hijo mío! Haz la oración llevándola a cabo a la perfección; ordena el bien y prohíbe el mal, y ten paciencia ante cualquier adversidad que enfrentes en el proceso. Ciertamente, cumplir con estas instrucciones requiere entereza.
O figlio mio, compi la Preghiera con devozione, ordina il bene e dissuadi dal male, e sopporta le disgrazie che ti affliggono a causa di ciò: In verità, ciò che ti è stato ordinato di fare fa parte degli obblighi di Allāh che sei tenuto a compiere, e non hai alcuna scelta.
Ne te détourne pas des gens par orgueil et ne marche pas sur Terre avec insolence car Allah n’aime pas ceux qui marchent avec arrogance, se vantent des bienfaits qui leur ont été accordés et ne sont pas reconnaissants envers Allah.
The Fifth Bequest of Luqman about Social Manners
In verse 18, it was said: وَلَا تُصَعِّرْ خَدَّكَ لِلنَّاسِ (And do not turn your cheek away from people). The expression: لَا تُصَعِّرْ (la tusa"ir) is a derivation from: صَعَرَ (sa’ ara) which is a disease among camels that causes a tilt in the neck similar to the stroke among human beings that makes the face become crooked. It carries the sense of turning one's face away (in disdain). Thus, the verse means: 'do not turn your face away from people when you meet them and talk to them for it is a sign of avoidance and arrogance and very much against the norms of gentle manners.'
In the next sentence of the verse, it was said: وَلَا تَمْشِ فِي الْأَرْضِ مَرَحًا (and do not walk on the earth haughtily - 18). The last word: مَرَحًا (maraha) denotes walking proudly with assumed airs. The sense of the statement is that Allah Ta’ ala has given this earth the lowest profile from among the entire range of elements He created. Is it not that you were born from it and on it you walk around? Know your reality and do not walk haughtily. This is the way of the arrogant. Therefore, after that, it was said: إِنَّ اللَّـهَ لَا يُحِبُّ كُلَّ مُخْتَالٍ فَخُورٍ (Surely, Allah does not like anyone arrogant, proud - 18).
Và con chớ hất mặt tự cao với thiên hạ, con cũng đừng bước đi với dáng điệu kiêu căng một cách tự đắc. Quả thật, Allah không yêu thương những kẻ kênh kiệu và nghênh ngang trong đi đứng, khoác lác với những gì mình có được để tự hào trước thiên hạ và không biết tạ ơn Allah.
E non voltare le spalle alla gente per superbia, e non camminare sulla terra esibendoti, compiaciuto di te stesso; in verità, Allāh non ama coloro che camminano con fare altezzoso, orgogliosi delle grazie che sono state loro concesse, superbi con la gente, ingrati verso Allāh.
Lukman je svom sinu rekao i ovo: “Nemoj obraz svoj od ljudi okretati, iz oholosti i umišljenosti da si bolji od nekog, već budi veseo, blag i ugodan sagovornik! I nemoj nadmeno i umišljeno zemljom hoditi, ta, Allah ne voli gordog, oholog i samodopadljivog čovjeka, koji sebe smatra vrijednijim od drugih ljudi, te nije Bogu zahvalan na blagodatima koje mu je dao.”
Janganlah kamu memalingkan wajahmu dari manusia karena kesombongan dan janganlah kamu berjalan di muka bumi ini dengan congkak dan membanggakan diri karena Allah tidak menyukai setiap orang yang congkak dalam berjalan dan yang berbangga dengan segala kenikmatan yang telah diberikan oleh Allah kepadanya, yaitu menyombongkannya di hadapan manusia dan tidak bersyukur kepada Allah atasnya.
Huwag kang maglihis ng mukha mo palayo sa mga tao dala ng pagpapakamalaki at huwag kang maglakad sa ibabaw ng lupa dala ng pagkatuwang humanga sa sarili mo. Tunay na si Allāh ay hindi umiibig sa bawat mayabang sa paglalakad niya, na hambog sa anumang ibinigay sa kanya na mga biyaya, na nagpapakamalaki dahil sa mga ito sa mga tao at hindi nagpapasalamat kay Allāh sa mga ito.
Do not turn your face away from the people in arrogance, and do not walk over the earth haughty and proud; indeed Allah does not love any of those who are haughty in their manner of walking, or arrogant in whatever blessings they are granted and ungrateful for. Rather, He hates them.
Kibirlenerek insanlardan yüz çevirme. Kendini beğenmiş bir şekilde yeryüzünde yürüme. Şüphesiz Allah; böbürlenerek yürüyen, kendisine verilen nimet ile insanlara karşı büyüklük taslayıp övünen ve bu nimetlerden dolayı Allah'a şükretmeyen hiçbir kimseyi sevmez.
No rechaces a la gente con arrogancia, y no camines sobre la Tierra con soberbia ni orgullo; Al-lah no ama a los que son altivos en su manera de andar, o arrogantes en las bendiciones que se les conceden y por las cuales son ingratos. Por el contrario, los detesta.
In the present age, the progress of science has proved that distances and barriers are relative terms. ‘X’ rays are able to look into the interior of the body. The telescope and the microscope make such objects visible as cannot be seen by the naked eye. These possibilities which we experience in a limited fashion in the present world, exist with God on an unlimited scale. To follow religion or to call others to follow religion are both patience-trying tasks. While performing them, one has to think deeply before (following a course of) action, and one has to go against one’s own desires instead of pursuing them. One has unilaterally to surrender one’s ego instead of protecting it. One has to bear the troubles inflicted by others. All these tasks require the utmost courage, and the other name for courageous character is Islamic character.
Sé modesto en tu manera de caminar: ni rápido ni lento, mostrando dignidad. Y baja la voz, no la levantes de tal manera que cause molestias. Ciertamente, el más horrible de los sonidos es el rebuzno del burro, porque es muy estridente.
E scegli una via di mezzo, nel camminare, tra la fretta e la lentezza, con un andamento che mostri dignità; e modera la voce, e non alzarla in modo che dia fastidio: In verità, i suoni peggiori sono i ragli degli asini, poiché sono molto chiassosi.
Adopte une démarche mesurée intermédiaire entre la démarche rapide et la démarche indolente, de manière à dégager une impression de solennité. Baisse la voix et ne l’élève pas d’une manière désagréable car la voix la plus détestable est celle des ânes, à cause de sa sonorité stridente.
Magpakakatamtaman ka sa paglakad mo sa pagitan ng pagpapabilis at paggapang, sa isang paglakad na nagpapakita ng kapitaganan. Magbaba ka ng tinig mo; huwag mong itaas ito sa isang pagtataas na nakasasakit. Tunay na ang pinakapangit sa mga tinig ay talagang ang tinig ng mga asno dahil sa pagkakataas ng mga tinig ng mga ito.
“Kad hodaš, hodaj skromno i odmjereno, a ne bahato i oholo, i spusti glas kad govoriš – to spada u pravila lijepog ponašanja i ukazuje na umnost onih koji tako postupaju – nesumnjivo je glas magarca najružniji i najneprijatniji, pa nemoj podizati svoj glas bespotrebno; budeš li podizao glas u govoru, ličit ćeš magarcu."
Bersikap sederhanalah dalam cara berjalanmu, antara cepat dan lambat, yaitu cara berjalan yang menunjukkan ketenangan dan pelankanlah suaramu, jangan engkau meninggikannya yang bisa menyakiti orang lain karena seburuk-buruk suara adalah suara keledai karena suaranya yang tinggi.”
Con hãy đi đứng với điệu bộ khiêm tốn và ôn tồn; hãy hạ giọng khi nói chuyện, con chớ cao giọng khi nói chuyện bởi vì âm thanh đáng ghét nhất chính là tiếng hí của con lừa.
Be moderate in your manner of walking: between hastiness and lethargy, displaying dignity. And lower your voice; do not raise it such that it causes inconvenience. Indeed, the most hideous of sounds is that of the donkey because of them being loud.
Yürüyüşün çok yavaş ile hızlı olmak arasında ağırbaşlı bir yürüyüş olsun. Sesini alçalt, eziyet verecek derecede yükseltme. Şüphesiz seslerin en çirkini yüksek olmasından dolayı eşeklerin sesidir.
Verse 19 begins with the statement: وَاقْصِدْ فِي مَشْيِكَ (And be moderate in your walk). When done otherwise, in haste or helter-skelter, it goes against decorum and dignity. Says the Hadith: "Making too much haste in walking ruins the radiance of the believer (al-Jami' as-Saghir from Sayyidna Abu Hurairah ؓ . Then, in a manner of walking such as this, there remains the likelihood of hurting one's own self or someone else as well. And being moderate in walking also tells us that one should not walk very slowly either. This is the habit of the arrogant and the ostentatious who like to impress people with their distinct class. Or, it is the habit of women who do not walk fast due to their natural modesty. Or, it is the habit of the sick in need of urgent medical attention who would do so out of compulsion. The first mode is haram, and the second too, for it is not permissible if the intention is to strike a semblance with women. And when no such intention is there, the thing remains, after all, a defect for men. Finally, in the third mode, it is ungratefulness to Allah in that one stoops to feign the looks of the sick despite being all too healthy.
Sayyidna ` Abdullah Ibn Masud ؓ ' said: 'The noble Sahabah were prohibited from walking hurriedly (as if running) like the Jews and also from walking very slowly (as if crawling) like the Christians. The order given to them was that they should take to a moderate gait in between the two.'
When Sayyidah ` A'ishah ؓ saw a person walking very slowly as if he was going to fall dead, she asked the people around, 'Why does he have to walk like that?' They told her, 'He is one of the Qurra'.' The word: قُرَّاء (qurra' ) is the plural of: القاری (al-qari : one trained to recite the Qur'an in accordance with its Phonetics). In those days, someone who combined the twin mastery of reciting the Qur'an with authenticity and observance of due etiquette as well as being a perfect scholar of the Qur'an was also called a Qari'. So, by saying what they did, they meant that he was some big Qari' and ` Alim, therefore, he walked like that. Thereupon, Sayyidah ` A'ishah ؓ said, "Umar Ibn ul-Khattab, may Allah be pleased with him, was a lot more Qari' than he is. But, his habit was to walk swiftly when he walked (not in the sense of post-haste walking which is prohibited, rather meaning a functional swiftness in it). And when he talked, he talked in a manner that people would hear him well (not speaking at a pitch so low as would compel his audience to ask: Beg your pardon, what did you say)?
At the end of the fifth recommendation it was said: وَاغْضُضْ مِن صَوْتِكَ (and lower your voice - 19). 'Lowering' means: Do not wise your voice any more than necessary. And do not shout - as it appeared in the case of Sayyidna ` Umar ؓ immediately earlier. He talked in a manner that his audience would hear him without having to put any strain on their ears. Thereafter, it was said: إِنَّ أَنكَرَ الْأَصْوَاتِ لَصَوْتُ الْحَمِيرِ (Surely, the ugliest of voices is the voice of the donkeys - 19).
Regarding social manners, four prohibitions were mentioned here: (1) The prohibition of talking to and meeting with people face turned arrogantly; (2) the prohibition of walking haughtily on God's earth; (3) the instruction to be moderate in one's walking; and (4) the prohibition of talking very loudly.
All these virtues were already part of the habits and traits of the Holy Prophet ﷺ . As in the Shama'il of Tirmidhi, Sayyidna Husain ؓ says that he asked his father, Sayyidna Ali al-Murtada ؓ about the manner in which he interacted with people he sat with. He said:
کان دایٔم البشر سھل الخلق لیّن الجانب لیس بفظِّ ولاغلیظ ولا صخاب فی الاسواق و لا فحّاش ولا عیّاب و لا مشاح ہتغافل عمَّا لا یشتھی و لا یؤیس منہ و لا یجیب فیہ قد ترک نفسہ من ثلاث المراء و الاکبار ومالا یعنیہ
"He was always cheerful, naturally obliging, gentle. Neither impolite, nor rude, he was not clamorous or immodest and no faultfinder and no miser. He would remain indifferent to what he did not like, yet would not make others become distracted from it (if halal and desirable to have) and would not say anything that would stop others from having what he did not want (instead, would observe silence). There were three things he had left out for good: (1) Disputation, (2) Arrogance and (3) Indulgence with what was unnecessary, not worth doing.
Ô gens, ne voyez-vous pas qu’Allah vous facilite d’exploiter à votre avantage ce qui se trouve dans les Cieux, comme le soleil, la lune et les astres et qu’Il vous facilite également d’exploiter à votre avantage ce qui se trouve sur Terre, comme les animaux, les arbres et les plantes. Il paracheva ensuite sur vous Ses bienfaits apparents, comme la belle apparence qu’Il vous a donnée, et Ses bienfaits cachés, comme la raison et la connaissance. Mais malgré l’existence de ces bienfaits, il y a des gens qui tergiversent sur l’Unicité d’Allah sans détenir de connaissance étayée par une révélation d’Allah, par la raison ou par le texte explicite d’un Livre révélé par Allah.
"Tidakkah kamu perhatikan bahwa Allah telah menundukkan untukmu apa yang di langit dan apa yang di bumi dan menyem-purnakan untukmu nikmatNya lahir dan batin. Dan di antara ma-nusia ada yang membantah tentang Allah tanpa ilmu pengetahuan atau petunjuk dan tanpa Kitab yang memberi penerangan. Dan apabila dikatakan kepada mereka, 'Ikutilah apa yang diturunkan Allah.' Mereka menjawab, '(Tidak), tapi kami hanya mengikuti apa yang kami dapati bapak-bapak kami mengerjakannya.' Dan apakah mereka (akan mengikuti bapak-bapak mereka) walaupun setan itu menyeru mereka ke dalam siksa api yang menyala-nyala (neraka)?" (Luqman: 20-21).
(20-21) Allah سبحانه وتعالى menyebut-nyebut kebaikanNya kepada hamba-hambaNya berupa nikmat-nikmatNya dan mengajak me-reka mensyukurinya, melihatnya dan tidak melupakannya, seraya berfirman, ﴾ أَلَمۡ تَرَوۡاْ ﴿ "Tidakkah kamu perhatikan." Maksudnya, Tidak-kah kalian saksikan dan melihat dengan mata kepala dan hati nurani kalian ﴾ أَنَّ ٱللَّهَ سَخَّرَ لَكُم مَّا فِي ٱلسَّمَٰوَٰتِ ﴿ "bahwa Allah telah menundukkan untuk-mu apa yang di langit," berupa matahari, bulan dan bintang-bintang, semuanya ditundukkan untuk kepentingan manusia ﴾ وَمَا فِي ٱلۡأَرۡضِ ﴿ "dan apa yang di bumi" berupa bermacam-macam hewan, pepohonan, tanaman, sungai, barang tambang dan lain-lain, sebagaimana yang dikatakan oleh Allah سبحانه وتعالى,
﴾ هُوَ ٱلَّذِي خَلَقَ لَكُم مَّا فِي ٱلۡأَرۡضِ جَمِيعٗا ﴿
"Dia-lah yang telah menciptakan untuk kamu apa-apa yang ada di bumi ini semuanya." (Al-Baqarah: 29).
﴾ وَأَسۡبَغَ عَلَيۡكُمۡ ﴿ "Dan menyempurnakan untukmu," maksudnya, meratakan dan melimpahruahkan kepada kalian ﴾ نِعَمَهُۥ ظَٰهِرَةٗ وَبَاطِنَةٗۗ ﴿ "nikmatNya lahir dan batin," yaitu yang kita ketahui dan yang tidak dapat kita ketahui, nikmat dunia dan nikmat agama, tercapainya berbagai kemaslahatan (manfaat) dan tercegahnya berbagai mu-darat. Maka kewajiban kalian adalah mensyukuri nikmat-nikmat tersebut dengan cara mencintai Sang Maha Pemberi nikmat, tunduk patuh kepadaNya dan menggunakannya dalam rangka menaati-Nya, dan tidak menggunakan sedikit pun untuk kemaksiatan ter-hadapNya. ﴾ وَ﴿ "Dan" akan tetapi, sekalipun berlimpahruahnya nikmat t e r s e b u t ﴾ م ِ ن َ ٱلنَّاسِ مَن ﴿ "ada di antara manusia orang," yang tidak mensyukurinya, bahkan malah mengingkarinya dan mengingkari Dzat yang telah mengaruniakan nikmat-nikmat tersebut, dan mengingkari kebenaran yang karenanya Dia menurunkan kitab-kitab suciNya, dan yang karenanya Dia mengutus para RasulNya.
Maka dia pun mulai ﴾ يُجَٰدِلُ فِي ٱللَّهِ ﴿ "membantah tentang Allah" maksudnya, ia mendebat tentang kebatilan agar dengannya dia bisa mencampakkan kebenaran, dan agar dapat menolak apa-apa yang dibawa (diajarkan) oleh Rasulullah, yaitu perintah hanya beriba-dah kepada Allah سبحانه وتعالى saja. Dan si pembantah ini tidak mempunyai dasar pengetahuan yang mendalam. Jadi, debat yang dilakukannya tidak berdasarkan ilmu, maka biarkan saja dia begitu dan biarkan dia berbicara, ﴾ وَلَا هُدٗى ﴿ "tanpa petunjuk," yang dapat dijadikan pedoman oleh orang-orang yang mendapat petunjuk, ﴾ وَلَا كِتَٰبٖ مُّنِيرٖ ﴿ "dan tanpa Kitab yang memberi penerangan," maksudnya, yang sangat terang lagi menjelaskan yang benar. Maka tidak ada yang logis, atau nash yang dinukil dan tidak ada keteladanan dengan orang-orang yang mendapat petunjuk. Sesungguhnya debatnya tentang Allah hanya berdasarkan taklid buta kepada nenek moyang yang tidak pernah mendapat petunjuk, bahkan orang-orang sesat yang menyesatkan.
Maka dari itu Allah berfirman, ﴾ وَإِذَا قِيلَ لَهُمُ ٱتَّبِعُواْ مَآ أَنزَلَ ٱللَّهُ ﴿ "Dan apabila dikatakan kepada mereka, 'Ikutilah apa yang diturunkan Allah'," melalui para RasulNya, karena sesungguhnya itu yang benar, dan (ketika) dijelaskan kepada mereka dalil-dalilnya yang nampak, ﴾ قَالُواْ ﴿ "mereka menjawab," dengan nada menentangnya, ﴾ بَلۡ نَتَّبِعُ مَا وَجَدۡنَا عَلَيۡهِ ءَابَآءَنَآۚ ﴿ "Tidak, tapi kami hanya mengikuti apa yang kami dapati bapak-bapak kami mengerjakannya," maka kami tidak akan meninggalkan apa yang telah menjadi panutan bapak-bapak kami hanya karena perkataan seseorang, siapa pun dia.
Lalu Allah سبحانه وتعالى berfirman seraya membantah mereka dan bapak-bapak mereka, ﴾ أَوَلَوۡ كَانَ ٱلشَّيۡطَٰنُ يَدۡعُوهُمۡ إِلَىٰ عَذَابِ ٱلسَّعِيرِ ﴿ "Dan apakah walau-pun setan itu menyeru mereka ke dalam siksa api yang menyala-nyala?" Yakni, lalu bapak-bapak mereka memenuhi seruannya dan berjalan mengekor kepadanya, dan mereka menjadi murid-murid setan, dan mereka pun diselimuti oleh kebimbangan. Apakah yang demikian ini berhak untuk diikuti dan ditelusuri jejak mereka? Ataukah yang demikian itu membuat mereka takut untuk menelusuri jalan mereka dan diserukan akan kesesatan mereka dan kesesatan orang-orang yang mengikutinya? Padahal seruan setan kepada bapak-bapak mereka dan kepada mereka bukan karena kecintaan dan kasih sayang setan kepada mereka, akan tetapi sesungguhnya hal itu adalah karena kebencian setan dan tipu muslihatnya terhadap mereka. Sebenarnya para pengikutnya adalah berasal dari musuh-musuhnya yang telah mampu dia taklukkan dan dia kalahkan, dan dia (setan) sangat senang karena mereka berhak mendapat azab api yang menyala-nyala disebabkan seruannya diterima.
Commentary
At the beginning of the Surah, the Kafirs and the Mushriks were admonished for still persisting with their Kufr and Shirk despite that they had seen the manifestations of the all-encompassing knowledge and the most perfect power of Allah Ta’ ala. And in contrast to their condition, obedient believers were praised and mention was made of their good end. In between, the description of the bequests (wasaya of Luqman, peace on him, was in a way a complement of the same subject. In the verses cited above, the text reverts to the subjects of Allah Ta’ ala's all-encompassing knowledge and power, His bounties and favors showered on the creations with an exhortation to believe in the principle of His Oneness.
The expression: سَخَّرَ لَكُم (sakhkhara lakum: translated as 'subjugated for you' ) in verse 20: سَخَّرَ لَكُم مَّا فِي السَّمَاوَاتِ وَمَا فِي الْأَرْضِ (Allah has subjugated for you what is in the heavens and what is on the earth) is well known and means to make something subservient to someone. This raises a question at this place. Is it not that, first of all, not even everything on the earth is subservient to human will and command? In fact, there are many things that act counter to human choice. As for things of the heavens particularly, there exists just about no probability of their being subservient to human beings. The answer is that 'subjugation' really means to force something into doing a particular job in a state of virtual compulsion. So, subjugating the entire creation of the heavens and the earth for human beings means that the whole range of such creations was yoked in their service to bring all sorts of benefits to them. Out of these things, many were put in their service by subjecting them to their command as well, in that they could use them as and when they wished. But, there are other things that have been, of course, commissioned to serve them - which they are doing all right - but, such was the dictate of Divine wisdom, that they were not made subject to the command of human beings, for example, the heavenly creations, planets, stars, lighting, rains and similar others. Had they been subjugated to follow human orders, these elements of creation would have been affected by human temperaments, tastes and varying conditions. One human being would have wanted the sun to rise early while the need of the other would have it rise later. Someone would have asked for rains while the other, being in travel through an open field, would have opted for no rains. So, these divergent demands would have triggered operational malfunction in the workings of the universal heavenly system. Therefore, Allah Ta` a1a did put all these things into the service of human beings but did not make them subject to their will and command. This too is, in a way, subjugation. Allah knows best.
The word: اسباغ (isbagh) in the next sentence of verse 20: وَأَسْبَغَ عَلَيْكُمْ نِعَمَهُ ظَاهِرَةً وَبَاطِنَةً (and has perfected His blessings on you, both outward and inward) means to perfect, make complete, provide in great abundance to the last fill. The Arabic word: نِعَم (ni'am) means 'blessings' which human beings recognize through their senses, for instance, the beauty of shape and the symmetry of human limbs made into such proportion as would allow maximum functional movement causing no disfigurement of one's shape and looks. Similarly, provisions, property; wealth, avenues of economic opportunity, health and well being arh also outward and perceived blessings. In the same way, making the religion of Islam easy to follow, being enabled to obey Allah and His Rasul ﷺ ، the ascendancy of Islam over other faiths and the support given to Muslims encountering enemies also come under the same outward blessings. As for inward blessings, they relate to the human heart, such as, 'Iman (faith), knowing Allah (ma'rifah), intellect, reason, good morals, the good fortune of having one's sins left unexposed and of one's crimes not punished instantly and many others.
The manifestations of Allah's knowledge, power and blessings are endless. These cannot by encompassed by anyone through speech, nor can any pen write them comprehensively.
Hindi ba kayo nakakita at nakasaksi, O mga tao, na si Allāh ay nagpadali para sa inyo ng pakikinabang sa nasa mga langit gaya ng araw, buwan, at mga planeta; nagpadali para sa inyo rin [ng pakikinabang] sa nasa lupa gaya ng mga hayop, mga puno, at mga halaman; at nagpalubos sa inyo ng mga biyaya Niya nang lantaran sa mga mata gaya ng karikitan ng larawan at kagandahan ng anyo at nang pakubling nakatago gaya ng pagkaunawa at kaalaman? Sa kabila ng kairalan ng mga biyayang ito, mayroon sa mga tao na nakikipagtalo hinggil sa paniniwala sa kaisahan ni Allāh nang walang isang kaalamang nakabatay sa isang kasi mula kay Allāh o isang pagkaunawang nakapagbibigay-liwanag ni isang aklat na maliwanag na ibinaba mula kay Allāh.
Zar ne vidite, o ljudi, da vam je Allah, džellešanuhu, potčinio sve što je na nebesima: Sunce, Mjesec, planete, i sve što je na Zemlji: životinje, biljke, vode, te da izdašno na vas toči Svoje brojne i goleme vidljive blagodati, pa vam daje lijep izgled, i one blagodati koje se ne mogu vidjeti, kao npr. znanje, um. Pa ipak se neki ljudi spore o tome zaslužuje li samo Allah da se Njemu robuje i pokorava, o Njegovim imenima i svojstvima, bez ikakve učenosti, bez jasnog, nepobitnog dokaza i bez knjige na koju bi se pozvali i njome svoje mišljenje osnažili.
Sao các ngươi - hỡi con người - không chịu nhìn và suy ngẫm việc Allah đã thâu tóm bầu trời gồm cả mặt trời, mặt trăng và vô số tinh tú khác để phục vụ cho con người, Ngài còn thâu tóm cả trái đất gồm có động vật, thực vật và vô số thứ khác để cho con người sử dụng, ngoài ra Ngài còn ban thêm những hồng ân cả hình dáng đẹp đẽ bên ngoài và những thứ ẩn bên trong như kiến thức và trí tuệ. Mặc dù với bao hồng ân mà Allah ban cho như thế nhưng trong thiên hạ vẫn có bao người đã tranh luận về sự độc tốn hóa Allah trong khi y không có cơ sở từ lời thiên khải hay sự nhận thức đúng đắn và cũng không dựa vào Kinh Sách mà Allah đã thiên khải.
Non vedete e non osservate – o gente – che, in verità, Allāh vi ha asservito i cieli, per trarre giovamento da ciò che vi è in essi, come il sole, la luna e i pianeti, e che vi ha asservito ciò che vi è sulla terra, come animali, alberi e piante; e che vi ha colmati delle Sue grazie evidenti, come la bellezza dell'immagine e dell'aspetto, e quelle nascoste, come la mente e la sapienza. Nonostante queste grazie, vi sono persone che disputano sull'Unicità di Allāh, senza alcuna reale conoscenza rivelata da Allāh, o da una mente illuminata, né un chiaro Libro rivelato da Allāh.
O People! Do you not see and witness that Allah has made it easy for you to take benefit from the whatever is in the heavens: the sun, moon and stars, and has also made it easy for you to take benefit from the livestock, trees and plants on earth? He has also perfected His blessings for you which are clear to the eyes: beautiful appearances and delightful scenes, and those that are hidden from sight i.e. intelligence and knowledge. Despite all these blessings, there are some people who dispute in the oneness of Allah without having any knowledge based on revelation from Allah or insightful intelligence, nor a clear book revealed from Allah.
¡Gente! ¿No ven y atestiguan que Al-lah les ha facilitado los medios para sacar provecho de lo que está en los cielos: el Sol, la Luna y las estrellas? ¿Y que también les ha hecho fácil sacar provecho del ganado, los árboles y las plantas de la Tierra? Él los ha colmado de Sus bendiciones, algunas que son claras a los ojos, como las hermosas apariencias, y otras que están ocultas a la vista, como la inteligencia y el conocimiento. A pesar de todas estas bendiciones, hay algunas personas que discuten la unicidad de Al-lah sin tener ningún conocimiento basado en la revelación de Al-lah ni en la inteligencia.
Tidakkah kalian melihat dan menyaksikan -wahai manusia- bahwa Allah telah memudahkan bagi kalian untuk memanfaatkan apa yang berada di langit, mulai dari matahari, bulan, dan bintang-bintang dan Allah juga memudahkan bagi kalian apa yang ada di bumi berupa hewan-hewan, pepohonan, dan tumbuh-tumbuhan. Dia juga menyempurnakan nikmat-Nya kepada kalian secara kasatmata seperti rupa yang indah dan perilaku yang bagus dan secara tidak kasatmata dan tersembunyi seperti akal dan ilmu. Meskipun berbagai kenikmatan ini melimpah, di antara manusia malah ada yang menentang keesaan Allah tanpa didasari ilmu yang bersandar pada wahyu dari Allah atau pada logika yang cerah ataupun pada kitab yang jelas yang diturunkan dari sisi Allah.
20- Göklerde olanları da yerde olanları da Allah’ın emrinize verdiğini, açık ve gizli nimetlerini size bol bol verdiğini görmez misiniz? Buna rağmen insanlar içinde hiçbir bilgi, rehber ve aydınlatıcı bir kitaba sahip olmaksızın tartışan kimseler vardır.
21- Onlara:“Allah’ın indirdiğine uyun” denildiğinde onlar: “Hayır, biz atalarımızı üzerinde bulduğumuz yola uyarız” derler. Peki, şeytan onları alevli ateşin azabına çağırıyor idiyse de mi (onlara uyacaklar)?
20. Yüce Allah, kullarına ihsan etmiş olduğu nimetlerini hatırlatmakta, onları bu nimetlere şükretmeye, onları görmeye ve onlardan gafil olmamaya davet ederek şöyle buyurmaktadır:“Göklerde” güneş, ay ve yıldız gibi var “olanları da yerde olanları da” hayvanları, ağaçları, ekinleri, nehirleri, madenleri vb. “Allah’ın emrinize verdiğini” bunların tümünün, kulların faydasına amade kılınmış olduklarını gözlerinizle ve kalplerinizle “görmez misiniz?” Bu buyruk Yüce Allah’ın: “Yerde ne varsa hepsini sizin için yaratan... O’dur.”(el-Bakara, 2/29)buyruğuna benzemektedir.“açık ve gizli nimetlerini size bol bol verdiğini…” Yüce Allah, açık ve gizli nimetlerine sizleri gark etmiş bulunuyor. Bu nimetler, her tarafınızı kuşatmıştır. Biz, bunların bir kısmını biliyoruz, onların bir bölümü de bize gizlidir. Dünya nimetleri, din nimetleri, pek çok menfaatlerin elde edilmesi, zararların bizden uzak kılınması vb. gibi pek çok nimetler buna dahildir. O halde sizin göreviniz bu nimetlere karşı şükür vazifesini yerine getirmektir. Bu ise o nimetleri ihsan edeni sevmekle, O’na boyun eğmekle, bu nimetleri O’na itaat uğrunda kullanmakla, bunların hiçbirisini O’na isyan yolunda kullanmamakla olur.
Ama bu ardı arkası kesilmeyen nimetlere rağmen “insanlar içinde” bu nimetlere şükretmeyip aksine nankörlük eden, dahası bunları ihsan edeni de inkâr edip kitaplarında indirmiş olduğu ve peygamberleri ile göndermiş olduğu hakkı reddeden “hiçbir bilgi” ve basireti olmadan, herhangi bir ilme dayanmadan “rehber” bu konuda hidâyet bulanlara uymadan “ve aydınlatıcı bir kitaba sahip olmaksızın” hakkı beyan eden apaydınlık bir kitabı böylelikle ilmi de olmaksızın “Allah hakkında tartışan kimseler vardır.”
İşte böyleleri kendi hallerine bırakılır ve akıllarına esen şekilde konuşmalarına müsaade edilir. Zira onlar, bu tartışmaları ile hakkı çürütmeye, peygamberin getirmiş olduğu yalnızca Allah’a ibadet etme emrini ortadan kaldırmaya çalışırlar. Ancak bu tartışmaları ile ne aklî bir dayanağa ne de naklî bir dayanağa sahiptirler, ne de hidâyet bulan rehberlere uymaları söz konusudur. Böylelerinin Allah hakkındaki tartışmaları rehbersizdir, aksine sapkın ve saptırıcı olan atalarını taklide dayalıdır. Bundan dolayı Yüce Allah şöyle buyurmaktadır:
21. “Onlara: “Allah’ın” rasûlleri vasıtası ile “indirdiğine uyun.” Çünkü o haktır; “denildiğinde” ve onlara bu hakkın apaçık delilleri açıklandığında, buna karşı çıkarak “Hayır, biz atalarımızı üzerinde bulduğumuz yola uyarız” O nedenle -kim olursa olsun- biri, bir söz söyledi diye atalarımızı üzerinde bulduğumuz yolu terk edecek değiliz, “derler.”
Yüce Allah hem onların bu iddialarını, hem de babalarının tuttukları yolu reddetmek üzere şöyle buyurmaktadır: “Peki, şeytan onları alevli ateşin azabına çağırıyor idiyse de mi (onlara uyacaklar)?” Onların ataları şeytanın çağrısını kabul ettiler, onun ardından yürüdüler. Böylelikle şeytanın öğrencilerinden oldular. Dalalet onları her bir yandan kuşatıverdi. Peki, bu durum onlara tâbi olmayı, onların yolundan yürümeyi mi gerektirir yoksa atalarının yolunu izlemekten sakınmalarını mı? Yine bu, hem atalarının hem atalarına uyanların da sapmış olduklarını mı ilan etmektedir?
Diğer taraftan şeytanın, atalarını da kendilerini de çağırması onları sevdiğinden, onlara karşı muhabbetinden kaynaklanmamaktadır. Bu, ancak onlara beslediği bir düşmanlığın, onları tuzağa düşürmek isteyişinin bir sonucudur. Gerçek şu ki ona uyanlar, aslında şeytanın kendilerine üstün gelip yenik düşürdüğü düşmanlarındandır. Bunların çağrısını kabul etmeleri dolayısı ile cehennem azabını hak etmiş olmaları, şeytanın mutlu eden, onun için son derece sevindirici bir olaydır.
Reminder of Blessings Here
Allah reminds His creation of the blessings He bestows upon them in this world and the Hereafter. In the heavens He has subjugated for them the stars which give them light during the night and during the day, and He has created clouds, rain, snow and hail, and made the heavens a canopy which covers and protects them. On earth He has created for them stability and rivers, trees, crops and fruits; He has completed and perfected His graces upon them, apparent and hidden, by sending Messengers, revealing Books and removing doubts and excuses. Yet despite all this, not all the people believe, and indeed there are those who dispute concerning Allah, that is, His Tawhid, and His sending the Messengers. Their dispute is without knowledge and they have no sound evidence or valid inherited Book. Allah says:
ومِنَ النَّاسِ مَن يُجَـدِلُ فِى اللَّهِ بِغَيْرِ عِلْمٍ وَلاَ هُدًى وَلاَ كِتَـبٍ مُّنِيرٍ
(And among men is he who disputes about Allah, without knowledge or guidance, or a Book giving light (from Allah).) (22:8) meaning clear and unambiguous.
وَإِذَا قِيلَ لَهُمْ
(And when it is said to them) means, to these people who dispute about the Oneness of Allah.
اتَّبِعُواْ مَآ أَنزَلَ اللَّهُ
("Follow that which Allah has sent down,") means, the pure Divine Laws that He has sent down to His Messengers,
قَالُواْ بَلْ نَتَّبِعُ مَا وَجَدْنَا عَلَيْهِ ءَابَآءَنَا
(they say: "Nay, we shall follow that which we found our fathers (following).") means, they have no other proof except the fact that they are following their forefathers. Allah says:
أَوَلَوْ كَانَ ءَابَاؤُهُمْ لاَ يَعْقِلُونَ شَيْئًا وَلاَ يَهْتَدُونَ
(Even though their fathers did not understand anything nor were they guided) (2:170) meaning, `what do you think, you who take the forefathers' deeds as proof, that they were misguided and you are following in their footsteps' Allah says:
أَوَلَوْ كَانَ الشَّيْطَـنُ يَدْعُوهُمْ إِلَى عَذَابِ السَّعِيرِ
(Even if Shaytan invites them to the torment of the Fire)
-Ey İnsanlar!- Yüce Allah'ın göklerdeki; Güneş, Ay ve yıldızları, aynı zamanda yeryüzünde hayvan, ağaç ve bitkileri hizmetinize sunduğuna şahit olup görmez misiniz? Güzel şekil ve iyi görünümlü açıkça görülen nimetlerini, akıl ve ilim gibi soyut olan nimetlerini sizin üzerinize tamamlamıştır. Bu nimetleri bahşetmiş olmasına rağmen insanlardan bazıları Allah'ın vahyine dayanmadan, ilimsizce ya da kendisine ışık tutacak akıl yahut Allah katından indirilen açık bir kitap olmadan Allah'ın tevhidi hakkında tartışırlar.
E se viene detto a costoro che disputano sull'unicità di Allāh: "Seguite la Rivelazione che Allāh ha ispirato al Suo Messaggero", dicono: "Noi non lo seguiamo; al contrario, seguiamo ciò che abbiamo trovato presso i nostri antenati, che adoravano i nostri idoli". Seguono forse i loro antenati, anche se era Satana ad invitarli a ciò che li ha condotti alla perdizione, ovvero adorare gli idoli? Subiranno la punizione di As-Sah'irالسّعير, nel Giorno del Giudizioيوم القيامة
Si se les dice: “Sigan lo que Al-lah le ha revelado a Su Mensajero”, dicen: “No lo seguiré, sino que seguiré adorando a los ídolos como hacían nuestros antepasados”. ¿Seguirán a sus antepasados, aunque sea Satanás quien los llame a la desviación invitándolos a adorar ídolos, lo que los llevará al castigo de un fuego ardiente en el Día del Juicio Final?
Lorsqu’on dit à ces gens-là « Suivez ce qui a été révélé par Allah à Son Messager », ils répondent: Non, nous imiterons plutôt nos ancêtres qui adoraient nos divinités. Imiteront-ils leurs ancêtres même s’ils ont été invités par Satan au châtiment de la fournaise lorsqu’il les égara en leur suggérant d’adorer des idoles ?
A kad se tim nevjernicima, koji o tom raspravljaju, rekne: “Slijedite ono što vam je Allah, džellešanuhu, objavio a Resulullah, sallallahu 'alejhi ve sellem, prenio, neka vam to bude naputak!”, oni se usprotive i odgovore: “Ne, nego ćemo slijediti svoje pretke, pa ćemo obožavati kipove i idole i smatrati ih Allahu ravnim.” Zar mogu tako činiti i onda kad im šejtan lijepim prikazuje činjenje širka i njihova ogavna djela, te ih na taj način poziva u vatru džehennemsku u kojoj će gorjeti oni koji nisu vjerovali!?
Kapag sinabi sa mga nakikipagtalong ito sa paniniwala sa kaisahan ni Allāh: "Sumunod kayo sa pinababa ni Allāh sa Sugo Niya mula sa kasi," nagsasabi sila: "Hindi kami sumusunod dito. Bagkus sumusunod kami sa natagpuan namin sa mga ninuno namin na pagsamba sa mga diyos namin." Kahit ba ang demonyo ay nag-aanyaya sa kanila – sa pamamagitan ng ipinanliligaw niya sa kanila na pagsamba sa mga diyus-diyusan – tungo sa pagdurusa sa Impiyerno sa Araw ng Pagbangon?
Và đám người tranh luận về việc độc tôn hóa Allah này đây, khi được bảo "Các ngươi hãy nghe theo những gì mà Allah đã thiên khải cho Thiên Sứ của Ngài" thì chúng đáp "Chúng tôi không theo, chúng tôi chỉ làm theo những gì chúng tôi thấy tổ tiên của mình đã thờ phượng những thần linh của họ thôi". Vậy là chúng vẫn mù quáng đi theo tổ tiên của chúng kể cả khi Shaytan kêu gọi tổ tiên của chúng - thờ phượng các thần linh bục tượng một cách lầm lạc - đến với hình phạt của Hỏa Ngục vào Ngày Tận Thế ư?!
The present world has been made in such a way that it is entirely favourable to human existence. That is, the present world contains in abundance everything which a human being needs. In spite of this, man is not thankful to the Creator of the universe. Indulging in useless discussions, he wants to turn people’s attention away from God. Generally, the reason for a man’s going astray is that he does not use his mind. He does not think of getting out of the rut of common customs. If a man rises above those rigid customs, the mind given to him by God, will be enough to lead him in the right direction.
Allah'ın birliği hususunda tartışan bu kimselere, "Allah'ın resulüne indirdiği vahye tabi olun" denildiğinde, Onlar da şöyle cevap verirler: "Ona tabi olmayız. Bilakis ilahlarımıza ibadet ederken bulduğumuz atalarımıza tabi oluruz." Şayet şeytan onların atalarını -yoldan çıkarıp putlara ibadet ederek- kıyamet günü cehenneme davet ediyor olsa bile mi?
If it is said to these disputers regarding the oneness of Allah, “Follow the revelation Allah has revealed to His Messenger!” they say, “I will not follow it, rather, I will follow in the worship of idols that I found our forefathers doing.” Will they follow their forefathers even though Satan is the one calling them towards deviance by inviting them to worship idols, that will lead them to the punishment of a blazing fire on the Day of Judgement?
Apabila dikatakan kepada para penentang keesaan Allah itu, “Ikutilah wahyu yang diturunkan oleh Allah kepada Rasul-Nya”, mereka malah berkata, “Kami tidak akan mengikutinya, namun kami akan mengikuti apa yang kami dapati dari nenek moyang kami berupa penyembahan terhadap berhala-berhala.” Apakah mereka mengikuti nenek moyang mereka, meskipun setan mengajak mereka -dengan cara menyesatkan mereka dengan penyembahan terhadap berhala-berhala- kepada siksa api yang menyala-nyala pada hari Kiamat?
Quien adore sinceramente a Al-lah y haga buenas obras, se habrá aferrado al asidero más firme al que pueda aferrarse quienes anhelan la salvación. Solo a Al-lah encomendará todos los asuntos, y Él recompensará a cada persona como merece.
Celui qui retourne vers Allah en étant sincère dans son adoration et en excellant dans les bonnes œuvres qu’il accomplit, s’accroche à ce qu’il y a de plus solide lorsqu’on désire le salut, puisqu’il n’y a pas à craindre que ce lien se rompe. C’est à Allah qu’il revient de décider du sort de toute chose et tout retournera à Lui. Il rétribuera ensuite chacun selon ce qu’il mérite.
Kim ihlaslı bir şekilde ibadet ederek ve amelini en güzel şekilde yaparak Yüce Allah'a yönelirse; kurtuluşa ermesi umulan en sağlam kulpa sarılmış olur ki, tutmuş olduğu şeyin kopmasından korkmaz. İşlerin akıbeti yalnızca Allah'a varır. Allah, herkese hak ettiğinin karşılığı verecektir.
"Dan barangsiapa yang menyerahkan dirinya kepada Allah, sedang dia orang yang berbuat kebaikan, maka sesungguhnya dia telah berpegang kepada buhul tali yang kokoh. Dan hanya kepada Allah-lah kesudahan segala urusan. Dan barangsiapa yang kafir maka kekafirannya itu janganlah menyedihkanmu. Hanya kepada Kami-lah mereka kembali, lalu Kami beritakan kepada mereka amal yang telah mereka kerjakan. Sesungguhnya Allah Maha Me-ngetahui segala isi hati. Kami biarkan mereka bersenang-senang sebentar, kemudian Kami paksa mereka (masuk) ke dalam siksa yang keras." (Luqman: 22-24).
(22) ﴾ وَمَن يُسۡلِمۡ وَجۡهَهُۥٓ إِلَى ٱللَّهِ ﴿ "Dan barangsiapa yang menyerahkan dirinya kepada Allah," maksudnya, tunduk dan patuh kepadaNya dengan mengerjakan syariat-syariat(Nya) dengan menuluskan agama (hanya) kepadaNya ﴾ وَهُوَ مُحۡسِنٞ ﴿ "sedang dia orang yang berbuat kebaikan," di dalam Islam tersebut. Yaitu keberadaan amal yang di-kerjakannya adalah yang masyru' (dibenarkan agama) dan dengan mengikuti Rasulullah a; atau barangsiapa yang menyerahkan diri-nya kepada Allah dengan melakukan semua ibadah, sedangkan dia bersikap ihsan di dalamnya, yaitu dengan beribadah kepada Allah seolah-olah dia melihatNya, dan jika dia tidak melihatNya, maka Dia melihatnya. Atau barangsiapa yang menyerahkan dirinya kepada Allah dengan cara melaksanakan hak-hakNya, sedangkan dia berbuat baik kepada hamba-hamba Allah dan melaksanakan hak-hak mereka. Makna-makna tersebut senada, tidak ada perbe-daan di antara semua itu kecuali dari sudut perbedaan sumber dua lafazh tersebut. Dan jika tidak demikian, maka semuanya sepakat atas (maksud) menunaikan seluruh syariat-syariat agama dengan semampu mungkin untuk diterima dan sesempurna mungkin.
Maka siapa saja yang telah melakukan hal itu,﴾ فَقَدِ ٱسۡتَمۡسَكَ بِٱلۡعُرۡوَةِ ٱلۡوُثۡقَىٰۗ ﴿ "maka sesungguhnya dia telah berpegang kepada buhul tali yang kokoh," maksudnya, kepada buhul ikatan yang siapa saja berpegang teguh kepadanya, niscaya akan menjadi kuat, selamat dan bebas dari kebinasaan, serta meraih segala kebaikan. Dan siapa saja yang tidak menyerahkan dirinya kepada Allah, atau tidak bersikap ihsan, maka berarti dia tidak berpegang kepada buhul tali yang kokoh. Dan apabila dia tidak berpegang kepada buhul tali yang kokoh, maka tidak ada jalan lain (baginya) selain kebinasaan dan kecelakaan.
﴾ وَإِلَى ٱللَّهِ عَٰقِبَةُ ٱلۡأُمُورِ ﴿ "Dan hanya kepada Allah-lah kesudahan segala urusan," maksudnya, tempat kembalinya dan tempat berakhirnya (segala urusan). Lalu Dia memberikan keputusan terhadap hamba-hambaNya dan memberikan balasan kepada mereka sesuai dengan amal perbuatan mereka, dan sesuai dengan akhir kesudahan mere-ka yang sampai kepadaNya. Maka hendaklah mereka bersiap-siap untuk menghadapi urusan ini.
(23) ﴾ وَمَن كَفَرَ فَلَا يَحۡزُنكَ كُفۡرُهُۥٓۚ ﴿ "Dan barangsiapa yang kafir, maka kekafirannya itu janganlah menyedihkanmu," sebab kamu telah melak-sanakan kewajibanmu untuk berdakwah dan menyampaikan. Maka apabila dia tidak juga berpegang kepada petunjuk, maka sungguh pahala untukmu sudah pasti dari Allah, dan sudah tidak ada lagi tempat untuk bersedih atas sikapnya yang tidak mau menerima hidayah, karena seandainya pada orang itu ada kebaikannya, tentu Allah telah memberinya petunjuk. Dan jangan pula kamu bersedih atas kelancangan mereka memusuhimu dan melawanmu dengan perang dan terus pada kesesatan dan kekafiran mereka, dan jangan pula kamu merasa gelisah atas mereka karena mereka belum segera ditimpa azab, sesungguhnya ﴾ إِلَيۡنَا مَرۡجِعُهُمۡ فَنُنَبِّئُهُم بِمَا عَمِلُوٓاْۚ ﴿ "hanya kepada Kami-lah mereka kembali, lalu Kami beritakan kepada mereka amal yang telah mereka kerjakan," yaitu berupa tindakan mereka kufur, memu-suhi dan upaya mereka untuk memadamkan cahaya Allah dan menyakiti para RasulNya, sesungguhnya Dia ﴾ عَلِيمُۢ بِذَاتِ ٱلصُّدُورِ ﴿ "Maha Mengetahui segala isi hati," yang tidak diperbincangkan oleh manusia, lalu bagaimana dengan apa-apa yang tampak dan telah menjadi nyata? (Tentu Allah lebih mengetahuinya).
(24) ﴾ نُمَتِّعُهُمۡ قَلِيلٗا ﴿ "Kami biarkan mereka bersenang-senang se-bentar," di dunia ini agar dosa-dosa mereka bertambah dan sik-saannya berlipat-lipat, ﴾ ثُمَّ نَضۡطَرُّهُمۡ ﴿ "kemudian Kami paksa mereka," maksudnya, Kami pulangkan mereka, ﴾ إِلَىٰ عَذَابٍ غَلِيظٖ ﴿ "ke dalam siksa yang keras," maksudnya, yang memuncak kekerasan, keburukan, kepedihan, dan kedahsyatannya.
Và ai hướng về Allah bằng tấm lòng thành tâm trong hành đạo và hoàn thành tốt về mặt hành đạo thì y đã nắm chắc sợi dây cứu rỗi không sợ bị đứt. Và tất cả mọi việc đều được về một mình Allah duy để Ngài định đoạt và ban thưởng thứ xứng đáng.
وَهُوَ مُحْسِنٌ
(while he is a Muhsin) i.e., doing what his Lord has commanded and abstaining from what He has forbidden,
فَقَدِ اسْتَمْسَكَ بِالْعُرْوَةِ الْوُثْقَى
(then he has grasped the most trustworthy handhold.) means, he has received a firm promise from Allah that He will not punish him.
وَإِلَى اللَّهِ عَـقِبَةُ الاٌّمُورِوَمَن كَفَرَ فَلاَ يَحْزُنكَ كُفْرُهُ
(And to Allah return all matters for decision. And whoever disbelieves, let not his disbelief grieve you.) means, `do not grieve over them, O Muhammad, because they disbelieve in Allah and in the Message you have brought, for their return will be to Allah and He will tell them what they used to do,' i.e., He will punish them for it.
إِنَّ اللَّهَ عَلِيمٌ بِذَاتِ الصُّدُورِ
(Verily, Allah is the All-Knower of what is in the breasts.) and nothing whatsoever is hidden from Him. Then Allah says:
نُمَتِّعُهُمْ قَلِيلاً
(We let them enjoy for a little while,) means, in this world,
ثُمَّ نَضْطَرُّهُمْ
(then in the end We shall oblige them) means, `We shall cause them,'
إِلَى عَذَابٍ غَلِيظٍ
(to (enter) a great torment.) means, a torment that is terrifying and difficult to bear. This is like the Ayah,
قُلْ إِنَّ الَّذِينَ يَفْتَرُونَ عَلَى اللَّهِ الْكَذِبَ لاَ يُفْلِحُونَ - مَتَـعٌ فِى الدُّنْيَا ثُمَّ إِلَيْنَا مَرْجِعُهُمْ ثُمَّ نُذِيقُهُمُ الْعَذَابَ الشَّدِيدَ بِمَا كَانُواْ يَكْفُرُونَ
("Verily, those who invent a lie against Allah, will never be successful." Enjoyment in this world! and then unto Us will be their return, then We shall make them taste the severest torment because they used to disbelieve.) (10:69-70)
Colui che torna ad Allāh sincero nella sua adorazione e che compie opere buone, si è affidato alla cosa più salda, a cui si affida chi desidera la salvezza e che non teme che si spezzi, se vi si affida. Ad Allāh solo è il destino di tutte le cose e il loro ritorno, e ricompenserà ognuno secondo ciò che merita.
Ko se sasvim preda Uzvišenom Allahu, samo Njemu robuje, govori lijepe riječi, čini dobra djela i pazi na sve svoje postupke, taj se već uhvatio za najčvršći konopac i vezu koja će ga dovesti do Allahova zadovoljstva. Znajte da se sve stvari i ljudi Allahu vraćaju, On će dobre nagraditi, a zločeste će kazniti.
Whoever turns to Allah sincerely devoting worship to Him and doing good deeds, he has held on to the firmest of things those who hope for salvation can hold on to. He will not fear whatever he has held on to being cut off. and to Allah alone return all affairs; He will requite each person as they deserve.
Barang siapa menghadap kepada Allah dengan mengikhlaskan ibadah kepada-Nya dan berbuat baik dalam amal perbuatannya berarti dia telah berpegang pada sesuatu yang paling kuat sebagai tempat bergantung bagi orang-orang yang menginginkan keselamatan karena dia tidak khawatir sesuatu yang dipegangnya itu akan putus. Hanya kepada Allahlah kembalinya segala perkara dan kesudahannya, lalu Allah akan membalas masing-masing dengan yang pantas baginya.
Ang sinumang nag-uukol ng sarili kay Allāh habang nagpapakawagas sa Kanya sa pagsamba sa Kanya at gumagawa ng maganda sa gawain niya ay nakahawak nga siya sa pinakamatibay na makakapitan ng sinumang umaasa ng kaligtasan yayamang hindi pangangambahan ang pagkaputol ng hinawakan niya. Tungo kay Allāh lamang ang kahahantungan ng mga usapin at ang babalikan ng mga ito para gumantimpala Siya sa bawat isa ayon sa nagiging karapat-dapat dito.
22- Kim ihsan sahibi olduğu halde yüzünü Allah’a teslim ederse şüphesiz o, en sağlam kulpa tutunmuş olur. İşlerin âkıbeti Allah’a döner.
23- Kim de küfre saparsa onun küfrü seni üzmesin. Onlar, bize döneceklerdir ve biz de yaptıklarını onlara bildireceğiz. Şüphesiz Allah, kalplerde olanı çok iyi bilir.
24- Biz onları (dünyada) azıcık faydalandırırız, sonra da oldukça ağır bir azaba mahkûm ederiz.
22. “Kim ihsan sahibi olduğu halde” sahip olduğu bilgi, meşru bir bilgi olup bu hususta da Allah Rasûlüne uymuş olduğu halde “yüzünü Allah’a teslim ederse” şer’î hükümleri yerine getirerek, dinini yalnızca O’na halis kılarak, O’na itaat eder ve boyun eğerse...
Yahut kim, Yüce Allah’a O’nu görüyormuş gibi ibadet eder, Allah’ı görmese bile Allah’ın kendisini gördüğü şuuru içinde olarak ihsan sahip olur, bütün ibadetleri yerine getirmek sureti ile kendisini Allah’a teslim ederse;
Yahut da her kim, Allah’ın kullarına -onların haklarını yerine getirmek sureti ile- ihsan sahibi olup iyilik eder ve kendisini Yüce Allah’a teslim ederse...
Bu anlamların biri diğerinden ayrılmaz. Sadece lafızların geliş noktaları bakımından aralarında bir fark vardır. Yoksa bunların hepsi de makbul ve kemâl derecede dinin bütün şer’î hükümlerini yerine getirme konusunda ittifak halindedir.
İşte kim bunları yapacak olursa “şüphesiz o, en sağlam kulpa tutunmuş olur.”Yani tutunan kişiyi sağlam bir yere tutunduran, kurtuluşa götüren, helâkten koruyan ve her bir hayrı elde etmesi sonucunu doğuran kulpa yapışmış olur.
Kim de kendisini Allah’a teslim etmeyecek yahut bu sapasağlam kulpa sımsıkı sarılmayacak olursa artık o, helâk ve yok oluştan başka bir sonuç ile karşı karşıya kalmaz.“İşlerin âkıbeti Allah’a döner.” Dönüşü, varacağı yer ve sona ereceği nokta O’dur. O, kulları hakkında hükmünü verecek ve amellerinin vardığı sonuca, ulaştığı âkıbete göre karşılıklarını verecektir. O halde bu sonuca hazır olsunlar.
23. “Kim de küfre saparsa onun küfrü seni üzmesin.” Çünkü sen, davet ve tebliğ görevini eksiksiz yerine getirdin. Eğer davetine muhatap olanlar, hidâyet bulmayacak olsa bile senin Allah’tan ecrini alman bir haktır.
Bu kimselerin hidâyet bulmayışları dolayısı ile üzülmeyi gerektiren bir sebep yoktur. Çünkü bu gibilerinde hayır olsa idi, şüphesiz Allah onları hidâyete iletirdi.
Aynı şekilde sana karşı düşmanlık etme cesaretini göstermiş, seninle savaşmış, sapıklık ve küfürlerini sürdürmüş olmaları dolayısı ile de üzülme.
Diğer taraftan Allah’ın onların azaplarını dünyada çabucak göndermemiş olmasından ötürü de yanıp yakılma. Çünkü “onlar, bize döneceklerdir ve biz de yaptıklarını onlara bildireceğiz.”Onların inkârlarını, düşmanlıklarını, Allah’ın nurunu söndürmek için çalışmalarını ve peygamberlerine olan eziyetlerini haber vereceğiz.“Şüphesiz Allah” dile dahi getirmedikleri ve içlerinde sakladıkları da dahil “kalplerde olanı çok iyi bilir.” Ya açığa çıkıp herkesin gözü önünde olanların durumu ne olur, dersin?
24. “Biz onları” günahları daha çok artsın, azapları daha çok biriksin diye dünayda “azıcık faydalandırırız. Sonra da oldukça ağır bir azaba” yani son derece büyük, korkunç, acı ve ızdırap verici, şiddetli bir azaba “mahkûm ederiz.”
Ang sinumang tumangging sumampalataya ay huwag magpalungkot sa iyo, O Sugo, ang kawalang-pananampalataya niya. Tungo sa Amin lamang ang babalikan nila sa Araw ng Pagbangon saka magpapabatid Kami sa kanila hinggil sa anumang ginawa nila na mga masagwang gawa sa Mundo at gaganti Kami sa kanila sa mga ito. Tunay na si Allāh ay Maalam sa anumang nasa mga dibdib: walang nakakukubli sa Kanya na anuman mula sa anumang nasa mga ito.
Onaj ko ne vjeruje u tvoje poslanstvo, Vjerovjesniče, i lažnim smatra ono u šta pozivaš – pa nemoj da te žalosti i zabrinjava njegovo krivovjerstvo! Ti si vjerno i iskreno dostavio ono što ti je Allah kao emanet dao, a Sveznajućem Allahu vratit će se i oni koji nisu vjerovali pa će ih On obavijestiti o hrđavim djelima koja činjahu na dunjaluku, nakon čega će ih kazniti u paklenoj vatri. To je tako, jer Allah dobro zna šta njedre grudi, šta ko misli, ništa Mu nije skriveno.
Và ai đã từ chối tin vào Allah thì Ngươi - hỡi Thiên Sứ - cũng chớ buồn phiền cho sự vô đức tin đó. Rồi đây, tất cả bọn chúng sẽ trở về trình diện một mình TA vào Ngày Phán Xét. Chính TA sẽ cho chúng biết những tội lỗi mà chúng đã từng làm ở trần gian và TA sẽ cho chúng nếm hậu quả của những tội lỗi mà chúng đã làm. Quả thật Allah luôn biết rõ mọi việc giấu kín trong lòng, bởi không việc gì che giấu được Ngài cả.
Mensajero, no dejes que la incredulidad de quienes no creen en Al-lah te aflija. Solo ante Mí comparecerán en el Día del Juicio. Yo les informaré de los males que cometieron en el mundo y daré a cada uno lo que merece. Ciertamente, Al-lah sabe lo que hay en los corazones, nada se Le puede ocultar.
O Messenger! Whoever disbelieves in Allah, let not their disbelief grieve you. To Me alone they will return on the Day of Judgement; I will inform them of the evils they committed in the world and requite them for them. Indeed, Allah knows what is in the hearts; nothing is hidden from Him.
E per quanto riguarda chi rinnega Allāh, non rattristarti, – o Messaggero – per la sua miscredenza: a Noi soli sarà il loro ritorno, nel Giorno del Giudizio, e li informeremo di ciò che facevano in vita e li puniremo per questo. In verità Allāh è Consapevole di ciò che vi è nei petti, nulla di tutto ciò Gli è nascosto.
-Ey Resul!- Kim Allah'a (iman etmeyip) küfrederse, onun küfrü seni üzmesin. Kıyamet günü onların dönüşü ancak bizedir. Dünyada işlemiş oldukları günahları onlara haber vereceğiz. Yaptıkları tüm amellerin karşılığını da vereceğiz. Şüphesiz Allah, kalplerde olanı hakkıyla bilir. Onda olan hiçbir şey O'na gizli kalmaz.
Adapun orang yang kafir terhadap Allah maka janganlah kekafirannya itu membuatmu sedih -wahai Rasul-. Hanya kepada Kami tempat kembalinya mereka pada hari Kiamat kelak, lalu Kami akan kabarkan kepada mereka keburukan yang telah mereka lakukan di dunia dan Kami akan memberikan balasan pada mereka atasnya. Sesungguhnya Allah Maha Mengetahui apa yang ada di dalam hati, tidak ada sesuatu pun di dalamnya yang tersembunyi dari-Nya.
Ô Messager, que la mécréance de celui qui mécroie en Allah ne t’attriste pas. C’est vers Nous Seul qu’aura lieu son retour le Jour de la Résurrection. Nous l’informerons alors de ses mauvaises œuvres commises dans le bas monde et Nous le rétribuerons en conséquence. Allah sait le mieux ce que renferment les poitrines et rien ne Lui échappe.
Every man’s nature has a direction in which he, along with his whole thought, action and his very existence, is inclined. The believer is one whose direction is entirely towards God. The life of a believer is a completely God-oriented life, and an unbeliever’s life is a non-God-oriented life. One who turns towards God is going in fact in the direction of the right goal, where he will find success. On the contrary, one who becomes neglectful of God and diverts his attention towards someone other than God becomes direction-less and goal-less. He may receive some temporary benefits for the time being but, in the permanent life of the Hereafter, there will be nothing for him except punishment.
Allah, džellešanuhu, daje da se nevjernici naslađuju u ovozemaljskom, prolaznom i kratkom životu kao što daje da stoka uživa, a onda će ih, na Dan teškog polaganja računa, potjerati u paklenu vatru, gdje ih čekaju golemo stradanje i bolna patnja.
Dünyada vermiş olduğumuz lezzetlerden az bir zaman onları faydalandırırız. Sonra kıyamet günü onları çetin bir azaba; cehennem azabına sürükleriz.
I will let them enjoy whatever delicacies I have given them in the world for a short while, then compel them to a severe punishment on the Day of Judgement: the punishment of the hellfire.
Kami berikan kenikmatan kepada mereka dengan memberikan berbagai kesenangan di dunia dalam waktu yang sebentar, kemudian Kami kembalikan mereka pada hari Kiamat kepada siksa yang pedih, yaitu siksa neraka.
Nous les laissons jouir une courte durée des plaisirs que Nous leur accordons dans le bas monde puis le Jour de la Résurrection, Nous les enverrons de force vers un châtiment terrible qui est le châtiment du Feu.
Dejaré que disfruten por un corto tiempo de todas las delicadezas que Les he dado en el mundo, y luego los obligaré a un castigo severo en el Día del Juicio: el castigo del fuego del Infierno.
Li faremo godere delle delizie della vita che concederemo loro per un po' di tempo, dopodiché li raduneremo, nel Giorno della Resurrezione, per la dura punizione, la punizione del Fuoco.
Magpapatamasa Kami sa kanila sa pamamagitan ng ibinibigay Namin sa kanila na mga pampasarap sa Mundo sa kaunting panahon, pagkatapos magdudulog Kami sa kanila sa Araw ng Pagbangon tungo sa isang pagdurusang matindi, ang pagdurusa sa Apoy.
TA (Allah) bỏ mặc cho chúng hưởng thụ với những thứ mà TA ban cho chúng ở trần gian trong khoảnh khắc ngắn ngủi, rồi vào Ngày Phán Xét TA sẽ tống chúng vào sự trừng phạt kinh hoàng nơi Hỏa Ngục.
Talagang kung nagtanong ka, O Sugo, sa mga tagapagtambal na ito kung sino ang lumikha ng mga langit at sino ang lumikha ng lupa ay talagang magsasabi nga sila na ang lumikha ng mga ito ay si Allāh. Sabihin mo sa kanila: "Ang papuri ay ukol kay Allāh na nagpalitaw sa katwiran sa inyo." Bagkus ang karamihan sa kanila ay hindi nakaaalam sa kung sino ang nagiging karapat-dapat sa papuri dahil sa kamangmangan nila.
The Idolators admitted that Allah is the Creator
Allah tells us that these idolators who associated others with Him admitted that Allah Alone, with no partner or associate, is the Creator of heaven and earth yet they still worshipped others besides Him who they recognized were created by Him and subjugated to Him. Allah says:
وَلَئِن سَأَلْتَهُمْ مَّنْ خَلَقَ السَّمَـوَتِ وَالاٌّرْضَ لَيَقُولُنَّ اللَّهُ قُلِ الْحَمْدُ لِلَّهِ
(And if you ask them: "Who has created the heavens and the earth," they will certainly say: "Allah." Say: "All the praises and thanks be to Allah!") By their admitting that, proof is established against them,
بَلْ أَكْثَرُهُمْ لاَ يَعْلَمُونَ
(But most of them know not.) Then Allah says:
للَّهِ مَا فِى السَّمَـوَتِ وَالاٌّرْضِ
(To Allah belongs whatsoever is in the heavens and the earth.) meaning, He created it and has dominion over it.
إِنَّ اللَّهَ هُوَ الْغَنِىُّ الْحَمِيدُ
(Verily, Allah, He is Al-Ghani, Worthy of all praise.) means, He has no need of anyone or anything besides Himself, and everything else is in need of Him. He is Worthy of praise for all that He has created, so praise be to Him in the heavens and on earth for all that He has created and decreed, and He is worthy of praise in all affairs.
-Ey Resul!- "Bu müşriklere, gökyüzünü ve yeryüzünü kim yarattı?" diye sorsan, onlar: “Allah” diyeceklerdir. De ki: "Size delili gösteren o Allah'a hamdolsun. Bilakis onların çoğu cahil oldukları için hamt edilmeyi, kimin hak ettiğini bilmiyorlar."
25- Andolsun onlara:“Gökleri ve yeri kim yarattı?” diye sorsan, onlar kesinlikle:“Allah” diyeceklerdir. Sen: “Allah’a hamdolsun” de. Hayır, onların çoğu bilmezler.
26- Göklerde ve yerde olanlar yalnız Allah’ındır. Şüphesiz Allah Ğanîdir, Hamîddir.
27- Eğer yeryüzünde bulunan tüm ağaçlar kalem ve denizler de ardından yedi deniz daha katılarak (mürekkep) olsaydı yine de Allah’ın sözleri tükenmezdi. Şüphesiz Allah Azîzdir, Hakîmdir.
28- Sizin yaratılmanız ve (öldükten sonra) diriltilmeniz, ancak tek bir can gibidir. Şüphesiz Allah, her şeyi işitendir, görendir.
25. “Andolsun onlara” yani şu hakkı yalanlayan müşriklere: “Gökleri ve yeri kim yarattı? diye sorsan” hiç şüphesiz putlarının bunlardan hiçbir şeyi yaratmamış olduklarını anlayacaklar ve “kesinlikle” onları tek başına “Allah” yarattı “diyeceklerdir.”
Onlara itiraf ettikleri hususu inkâr ettikleri gerçeğe dair delil getirerek onları susturmak üzere “Allah’a hamdolsun, de.” Yani bunu açık seçik ortaya çıkartan ve bizzat kendi sözlerinizi sizin aleyhinize delil olarak ortaya koyan Allah’a hamdolsun. Eğer onlar, gerçekten bilen kimseler olsalardı, tek başına varlıkları yaratıp idare edenin aynı şekilde tek başına ibadete ve tevhid edilmeye lâyık olduğunu da kesinlikle bilirlerdi.
Ama “hayır, onların çoğu bilmezler.” Bundan dolayı da başkalarını O’na ortak koşarlar, hayret ve şaşkınlık içinde -hiçbir basiret söz konusu olmaksızın- içinde oldukları çelişkiye razı olmuşlardır.
26. Yüce Allah, bu iki âyet-i kerimede sıfatlarının genişliğine bir örnek zikretmekte, böylece kullarını kendisini bilmeye, sevmeye ve dinlerini yalnızca O’na halis kılmaya davet etmektedir. Yine egemenliğinin her şeyi kuşatacak şekilde kapsamlı olduğunu, göklerde ve yerde bulunan her bir şeyin -ki bu da ulvi ve süfli âlemin her birini kapsar- O’nun mülkü olduğunu, bunlar hakkında kaderî hükmü, şer’î hükümleri ve cezaî hükümleri ile tasarrufta bulunduğunu söz konusu etmektedir. Hepsi O’nun mülkü ve O’nun kullarıdır; O’nun tarafından idare edilmekte ve O’nun emrine boyun eğmektedirler. Onların hiçbirisinin mülkten en ufak bir payı yoktur. O, “Ğani”dir (hiçbir şeye muhtaç olmayandır, çok zengindir); yaratılmışların muhtaç olduğu hiçbir şeye O’nun ihtiyacı yoktur: “Ben onlardan rızık istemiyorum, Beni doyurmalarını da istemiyorum.”(ez-Zâriyât, 51/57) Peygamberlerin, sıddıkların, şehidlerin, salihlerin amellerinin Allah’a hiçbir faydası yoktur. Bu amellerin faydası, onları işleyenleredir. Allah’ın onlara da onların amellerine de ihtiyacı yoktur. Dünya ve âhiretlerinde onları zengin kılmış ve varlıklı kılmış olması da O’nun Ğani oluşunun bir tecellisidir.
Daha sonra Yüce Allah, “Hamid” olduğunu haber vermekte, övgüye layık oluşunun zatının ayrılmaz bir vasfı olduğunu bildirmektedir. O, bütün yönleri ile hamde layık olandır. O, zatı itibari ile de sıfatları ile de hamde layıktır. O’nun her bir sıfatı bütün yönleri ile en mükemmel ve en eksiksiz şekilde hamdedilmeye layık olduğunu ortaya koyar. Çünkü her bir sıfat bir azamet ve bir kemâl sıfatıdır. Bütün yaptıkları ve yarattıkları dolayısı ile O hamde layıktır. Vermiş olduğu bütün emirler, koymuş olduğu bütün yasaklar dolayısı ile de hamde layıktır. Kulları hakkında ve kullar arasında gerek bu dünya hayatında, gerek âhiret hayatında verdiği ve vereceği bütün hükümleri dolayısı ile de O, hamde layıktır.
27. Daha sonra Yüce Allah, kalpleri alabildiğine etkileyecek, akıllara durgunluk verecek, düşünceleri hayrete düşürecek, akıl ve basiret sahiplerinin onu öğrenmek için enine boyuna seyahat edecekleri bir açıklama ile kelâmının genişliğini ve sözlerinin azametini haber vererek şöyle buyurmaktadır:“Eğer yeryüzünde bulunan tüm ağaçlar” kendileri ile yazı yazılacak “kalem ve denizler de ardından yedi deniz daha katılarak(mürekkep) olsaydı” şüphesiz bütün bu kalemler kırılıp tükenir ve bu mürekkep nihâyete ererdi, ama “yine de Allah’ın sözleri tükenmezdi.”
Bu, gerçekle ilgisi bulunmayan mübalağalı bir ifade değildir. Aksine şanı yüce Rabbimiz, akılların kendi sıfatlarını kısmen dahi idrâk edemeyeceklerini, bununla birlikte kullarına kendisini tanıtmasının onlara ihsan ettiği nimetlerin en değerlisi, ulaşabildikleri en üstün şeref olduğunu, ama aynı zamanda O’nu layık-ı vechiyle tanımalarına da imkân olmadığını bilmektedir. Fakat tamamı elde edilemeyen bir şey, tamamen de terk edilmez. İşte bu bakımdan Yüce Allah, onların kalplerini aydınlatacak, göğüslerine genişlik verip rahatlatacak ve elde ettikleri bilgiyi elde edemediklerine delil göstermelerini sağlayacak şekilde sıfatlarının bir bölümüne bu şekilde dikkatlerini çekmiş bulunmaktadır. Ki böylelikle onlar da en faziletlileri ve Rabbini en iyi bilenlerinin söylediği gibi söylesinler:“Biz seni hakkıyla övemeyiz, Sen kendi zatını nasıl övmüşsen öylesindir.”[4] Yoksa durum onlar tarafından gereği gibi idrak edilebilmekten çok daha ileri ve çok daha büyüktür.
Bu misal, kavrayışların ve zihinlerin ulaşmaya güç yetiremediği bir manayı nispeten anlaşılabilir bir ifade ile anlatma kabilindendir. Yoksa ağaçlar, belirtilen miktarın kat kat fazlası dahi olsa ve denizlere de kat kat fazlası ilave edilse yine bunların hepsinin -mahlûk olduklarından dolayı- sonlarının gelmesi ve bitip tükenmeleri tasavvur edilebilecek şeylerdir. Ama Yüce Allah’ın kelâmının bitip tükenmesi tasavvur dahi olunamaz. Hatta şer’î ve aklî delil, O’nun sözlerinin bitip tükenmesinin, sonunun gelmesinin söz konusu olmayacağını bize göstermiştir. Her bir şeyi yoktan var eden Yaratıcı ve O’nun sıfatları dışında her şey nihâyete erer:“Şüphesiz ki varış, Rabbine olacaktır.”(en-Necm, 53/42)
Akıl, Yüce Allah’ın ilk oluşunun ve son oluşunun hakiki mahiyetini tasavvur etse şöyle bir durum ortaya çıkacaktır: Zihnin geçmiş zaman olarak varsaydığı her bir şeye dair bütün varsayım ve tahminler ne kadar geriye doğru uzanıp giderse gitsin hiç şüphesiz Yüce Allah, sonu tasavvur olunamayacak şekilde bütün bu varsayımlardan çok daha öncedir. Yine zihin ve akıl, gelecek zamanlara dair neyi varsaysa ve bu varsayım ve değerlendirmeler ne kadar uzayıp gitse, dili ve kalbi ile buna yardımcı olabilecek bütün yardımcılar da bu varsayıma katkıda bulunsa hiç şüphesiz Yüce Allah, sonu gelmemek üzere yine varsayılan o nihai gelecek zamanlardan sonra da ebediyyen var olacaktır. İşte Yüce Allah, bütün bu zamanlarda hüküm verir, söz söyler, buyurur, dilediğini dilediği zaman dilediği şekilde yapar. O’nun iradesini, söz ve fiillerini engelleyecek hiç bir güç yoktur. İşte akıl, bunları tasavvur edebildiği takdirde Yüce Allah’ın kelâmına dair vermiş olduğu bu örneğin, kulların bu sıfatın bir bölümünü idrâk etmeleri için olduğunu anlar. Yoksa işin gerçek mahiyeti, bundan daha büyük ve çok daha ileridir.
Daha sonra Yüce Allah izzetinin celâlini ve hikmetinin kemalini söz konusu ederek şöyle buyurmaktadır:“Şüphesiz Allah Azizdir, Hakimdir.” Bütünü ile izzet (güç, kuvvet) yalnız O’nundur. Ulvi ve süfli âlemde ne kadar güç varsa mutlaka O’ndandır. Yaratıklara bu gücü veren O’dur. O’nun verdiği güç olmaksızın hiçbir varlık hiçbir şey yapamaz. O, izzeti ile bütün mahlukatı emri altına almış, onlarda tasarruf etmekte ve onların işlerini çekip çevirmektedir.
Hikmeti ile de bütün yaratıkları yaratmış, hikmet ile onları var etmiştir ki sona erişleri de hikmetle olacaktır. Bütün bu varlıklardan gözetilen maksat da hikmettir. Aynı şekilde emirler ve yasaklar da hikmetle verilmiştir. Onlardan gözetilen nihai maksat da hikmettir. O halde O, bütün yaratmalarında ve emirlerinde hikmeti sonsuz olandır; “Hakîm”dir.
Daha sonra kudretinin azamet ve kemâlini söz konusu etmekte ve aklın bunu tasavvur etmesinin imkânsız olduğunu ifade ederek şöyle buyurmaktadır:
28. Bu, akıllara hayret verecek bir şeydir. Çokluklarına rağmen insanların yaratılması ve ölüp darmadağın olduktan sonra da hepsinin diriltilmesi bir anda ve sanki tek bir canı yaratması gibi olacaktır. O halde öldükten sonra dirilişi, amellerden dolayı hesaba çekilişi, amellerin karşılıklarının verilişini uzak görmenin, Allah’ın azametini, kuvvet ve kudretini bilmemekten başka bir açıklaması yoktur.
Daha sonra Yüce Allah, işitilecek her bir şeyi işittiğini ve görülecek her bir şeyi gördüğünü söz konusu ederek:“Şüphesiz Allah, her şeyi işitendir, görendir” buyurmaktadır.
Vjeronavjestitelju, da upitaš ove mnogobošce ko je stvorio nebesa i Zemlju, kazali bi, bez sumnje, da ih je stvorio Allah, niko drugi, pa bi sami protiv sebe uspostavili dokaz. Kad reknu da je Allah jedini Stvoritelj, ti reci: “Neka je hvala Allahu, Koji je učinio da protiv vas bude uspostavljen dokaz!” A većina njih ne zna, zbog svoje neupućenosti, ko zaslužuje hvalu i zahvalu.
Jika engkau -wahai Rasul- menanyakan kepada orang-orang musyrik itu, “Siapa yang menciptakan langit-langit dan siapa yang menciptakan bumi?” niscaya mereka akan menjawab, “Allahlah yang menciptakan semuanya.” Katakanlah kepada mereka, “Segala puji bagi Allah yang telah menunjukkan hujah atas kalian.” Akan tetapi, karena kejahilan mereka, kebanyakan dari mereka tidak mengetahui siapa yang berhak untuk dipuji.
"Dan sesungguhnya jika kamu tanyakan kepada mereka, 'Siapakah yang menciptakan langit dan bumi?' Tentu mereka akan menjawab, 'Allah.' Katakanlah, 'Segala puji bagi Allah,' tetapi kebanyakan mereka tidak mengetahui. Kepunyaan Allah-lah apa yang di langit dan yang di bumi. Sesungguhnya Allah, Dia-lah Yang Mahakaya lagi Maha Terpuji. Dan seandainya pohon-pohon di bumi menjadi pena dan laut (menjadi tinta), ditambahkan ke-padanya tujuh laut (lagi) sesudah (kering)nya, niscaya tidak akan habis-habisnya (dituliskan) kalimat Allah. Sesungguhnya Allah Mahaperkasa lagi Mahabijaksana. Tidaklah Allah menciptakan dan membangkitkan kamu (dari dalam kubur) itu melainkan ha-nyalah seperti (menciptakan dan membangkitkan) satu jiwa saja. Sesungguhnya Allah Maha Mendengar lagi Maha Melihat." (Luq-man: 25-27).
(25) Maksudnya, ﴾ وَلَئِن سَأَلۡتَهُم ﴿ "Dan sesungguhnya jika kamu tanyakan kepada mereka," yaitu kamu bertanya kepada kaum musy-rikin yang mendustakan kebenaran, ﴾ مَّنۡ خَلَقَ ٱلسَّمَٰوَٰتِ وَٱلۡأَرۡضَ ﴿ "Siapakah yang menciptakan langit dan bumi," tentu mereka mengetahui bahwa berhala-berhala mereka sama sekali tidak menciptakan hal itu, dan tentu mereka segera mengatakan, ﴾ ٱللَّهُۚ ﴿ "Allah" semata yang menciptakan keduanya. Maka ﴾ قُلۡ ﴿ "katakanlah" kepada mereka dengan nada mematahkan hujjah atas mereka dengan argumen yang mereka akui atas apa yang mereka ingkari, ﴾ ٱلۡحَمۡدُ لِلَّهِۚ ﴿ "Segala puji bagi Allah," yang telah menjelaskan nur (cahaya) dan menam-pakkan dalil terhadap kalian dari kalian sendiri. Maka kalau mereka mengetahui, tentu mereka memastikan bahwa yang Esa (dengan penciptaan dan pengaturan alam semesta ini), Dia-lah yang diesa-kan dengan ibadah dan tauhid. Akan tetapi ﴾ أَكۡثَرُهُمۡ لَا يَعۡلَمُونَ ﴿ "keba-nyakan mereka tidak mengetahui," maka dari itu mereka memperseku-tukanNya dengan yang lain, dan mereka rela dengan kontradiksi keyakinan yang mereka anut dengan kebimbangan dan keraguan, bukan dengan dasar ilmu pengetahuan yang mendalam.
(26) Kemudian Allah menyebutkan di dalam dua ayat be-rikut ini satu contoh dari kemahaluasan sifat-sifatNya, untuk me-nyeru hamba-hambaNya agar mengenalNya, mencintaiNya dan memurnikan kepatuhan hanya kepadaNya. Di sini Dia menying-gung universalitas kerajaanNya, dan bahwa semua yang ada di langit dan bumi (yang semua ini meliputi seluruh alam atas dan alam bawah) adalah milikNya, Dia berbuat terhadap mereka ber-dasarkan hukum-hukum (aturan-aturan) kerajaanNya yang bersifat taqdiri (ketetapan) dan hukum-hukumNya yang bersifat perintah serta hukum-hukumnya yang bersifat balasan. Jadi semua mereka adalah hamba dan budak yang dikendalikan dan ditundukkan, mereka sama sekali tidak memiliki kepemilikan (kerajaan) apa pun, dan bahwa Dia Mahaluas kekayaanNya, maka Dia sama sekali tidak membutuhkan kepada apa-apa yang dibutuhkan seseorang dari makhlukNya,
﴾ مَآ أُرِيدُ مِنۡهُم مِّن رِّزۡقٖ وَمَآ أُرِيدُ أَن يُطۡعِمُونِ 57 ﴿
"Aku tidak menghendaki rizki sedikit pun dari mereka dan Aku tidak menghendaki supaya mereka memberi Aku makan." (Adz-Dzariyat: 57).
Dan sesungguhnya amal perbuatan para nabi, para shiddiqin, para syuhada dan orang-orang yang shalih, sama sekali tidak mendatangkan kemanfaatan bagi Allah. Sesungguhnya ia hanya berguna bagi para pelakunya, sedangkan Allah Mahakaya dari me-reka dan dari amal perbuatan mereka. Dan di antara kekayaanNya adalah, Allah menjadikan mereka kaya dan berkecukupan di dunia dan akhirat mereka.
Kemudian Allah memberitakan tentang betapa luasnya keter-pujianNya, dan bahwa keterpujianNya merupakan keharusan DzatNya. Maka tidaklah Dia melainkan Maha Terpuji dari segala sisi, Dia Maha Terpuji pada DzatNya dan Maha Terpuji dalam sifat-sifatNya. Setiap sifat dari sifat-sifatNya berhak mendapatkan pujian yang tersempurna dan paling paripurna, sebab ia merupa-kan sifat-sifat keagungan dan kesempurnaan; dan seluruh yang di-lakukanNya dan apa yang diciptakanNya pasti terpuji; dan semua yang diperintahkan dan yang dilarangNya, pasti terpuji; dan seluruh yang Dia putuskan terhadap hamba-hambaNya dan (keputusan) di antara hamba-hambaNya di dunia dan akhirat pasti terpuji.
(27) Kemudian Allah سبحانه وتعالى memberitakan tentang keluasan kalamNya dan keagungan FirmanNya dengan uraian yang me-nyentuh hati sedalam-dalamnya, akal pikiran menjadi tercengang kepadanya, jiwa menjadi terperangah padanya, dan orang-orang yang berakal dan berpengetahuan mendalam berpetualang dalam mengenalNya; seraya berfirman, ﴾ وَلَوۡ أَنَّمَا فِي ٱلۡأَرۡضِ مِن شَجَرَةٍ أَقۡلَٰمٞ ﴿ "Dan se-andainya pohon-pohon di bumi menjadi pena"untuk menulisnya ﴾ وَٱلۡبَحۡرُ يَمُدُّهُۥ مِنۢ بَعۡدِهِۦ سَبۡعَةُ أَبۡحُرٖ ﴿ "dan laut (menjadi tinta), ditambahkan kepadanya tujuh laut lagi sesudah (kering)nya," sebagai tinta untuk tambahannya, niscaya pena-pena itu akan remuk dan tinta itu akan habis, sedang-kan ﴾ كَلِمَٰتُ ٱللَّهِۚ ﴿ "kalimat Allah" tidak akan ada habis-habisnya.
Ini bukan ungkapan berlebihan yang tidak mempunyai ke-nyataan, akan tetapi ketika Allah سبحانه وتعالى mengetahui bahwasanya akal manusia tidak akan mampu mengetahui sebagian sifat-sifatNya dan Dia mengetahui bahwa mengenalNya bagi hamba-hambaNya adalah merupakan nikmat yang paling utama yang dikaruniakan-Nya kepada mereka, dan merupakan tingkat yang paling mulia yang mereka raih, sementara pengetahuannya itu tidak mencakup keseluruhannya, akan tetapi apa yang tidak bisa dicapai keselu-ruhannya maka tidak patut ditinggalkan semuanya, maka Allah سبحانه وتعالى mengingatkan mereka dengan sebagiannya sebagai suatu peringat-an yang mana hati mereka dapat menjadi terang dan dada mereka menjadi lapang, dan mereka berdalil (berargumen) dengan apa yang telah mereka capai kepada apa yang belum mereka capai dan mengatakan seperti apa yang telah dikatakan oleh orang yang paling utama dan lebih mengetahui Rabbnya dari mereka,
لَا نُحْصِي ثَنَاءً عَلَيْكَ، أَنْتَ كَمَا أَثْنَيْتَ عَلَى نَفْسِكَ.
"Kami tidak akan mampu menghitung pujian untukMu, Engkau sebagaimana yang Engkau pujikan pada diriMu."[50]
Dan bila tidak demikian, maka sesungguhnya permasalahan-nya lebih besar dan lebih agung dari itu.
Perumpamaan tersebut termasuk dalam kategori upaya untuk mendekatkan makna yang tidak bisa dijangkau oleh pemahaman dan pemikiran. Dan bila tidak demikian, maka pohon-pohon itu sendiri, sekalipun berlipat-lipat ganda melebihi apa yang disebut-kan, dan lautan, sekalipun ditambah beberapa kali lipat lagi maka tetap bisa saja ia habis dan kering, sebab ia (pepohonan dan lautan itu) adalah makhluk. Sedangkan kalamullah سبحانه وتعالى tidak mungkin bisa habis, bahkan dalil syar'i dan aqli menunjukkan kepada kita bahwa ia tidak akan pernah habis dan tidak pernah ada ujungnya. Jadi, se-gala sesuatu itu akan habis (sirna) kecuali Allah dan sifat-sifatNya,
﴾ وَأَنَّ إِلَىٰ رَبِّكَ ٱلۡمُنتَهَىٰ 42 ﴿
"Dan bahwasanya kepada Rabbmulah kesudahan (segala sesuatu)." (An-Najm: 42).
Dan apabila akal pikiran membayangkan hakikat ke-awal-an dan ke-akhir-an Allah سبحانه وتعالى, dan bahwa segala apa yang dipastikan oleh akal pikiran berupa masa-masa silam, sekalipun anggapan dan perkiraan itu bermata rantai (berkesinambungan), maka Allah سبحانه وتعالى sudah ada sebelum itu semua, tanpa batas. Dan sesungguhnya, bagaimana pun akal memastikan dan menghitung masa-masa yang akan datang, dan perhitungan serta perkiraan itu bermata rantai dan ia dibantu oleh siapa pun untuk menghitungnya dengan hati dan lisannya, maka Allah سبحانه وتعالى ada sesudah itu semua, tanpa batas dan tanpa ujung. Allah سبحانه وتعالى dalam setiap dan sepanjang waktu memu-tuskan, berbicara, berfirman dan berbuat sebagaimana yang telah Dia kehendaki. Dan apabila Dia telah berkehendak, maka tidak ada apa pun yang bisa menghalangi Firman-firman dan perbuatan-perbuatanNya. Apabila akal sudah bisa membayangkan hal itu, niscaya ia mengetahui bahwa perumpamaan yang disampaikan oleh Allah bagi kalamNya adalah agar hamba-hambaNya menge-tahui sebagian darinya. Apabila tidak demikian, maka sebenarnya permasalahan ini jauh lebih agung dan lebih besar lagi.
Kemudian Dia menjelaskan kebesaran, keperkasaanNya dan kesempurnaan hikmahNya, seraya berfirman, ﴾ إِنَّ ٱللَّهَ عَزِيزٌ حَكِيمٞ ﴿ "Se-sungguhnya Allah Mahaperkasa lagi Mahabijaksana," maksudnya, hanya milikNya-lah keperkasaan seluruhnya, yang mana tidak ada ke-kuatan di alam atas dan bawah melainkan berasal dariNya; Dia-lah yang memberikannya kepada manusia. Maka tidak ada daya dan tidak pula ada kekuatan melainkan dengan (pertolongan)Nya; dan dengan keperkasaanNya, Dia mengendalikan makhluk ini semua-nya, Dia berbuat dan mengatur mereka, dan dengan hikmahNya, Dia menciptakan makhluk ini semuanya, dan Dia memulainya dengan hikmah dan menjadikan tujuan dan maksudnya adalah hikmah. Demikian pula perintah dan larangan diadakan dengan hikmah, serta tujuan dan maksudnya pun adalah hikmah. Maka Dia-lah Yang Mahabijaksana di dalam ciptaan dan perintahNya.
(28) Kemudian Dia menjelaskan keagungan dan kesempur-naan kekuasaanNya, dan bahwa ia tidak bisa dibayangkan oleh akal pikiran, seraya berfirman, ﴾ مَّا خَلۡقُكُمۡ وَلَا بَعۡثُكُمۡ إِلَّا كَنَفۡسٖ وَٰحِدَةٍۚ ﴿ "Ti-daklah Allah menciptakan dan membangkitkanmu (dari dalam kubur) itu melainkan hanyalah seperti menciptakan dan membangkitkan satu jiwa saja," ini adalah sesuatu yang membingungkan akal, di mana bahwa penciptaan seluruh manusia yang begitu banyak dan pembang-kitan kembali mereka sesudah mati setelah mereka tercerai berai hanya dalam sekejap saja, sebagaimana Dia menciptakan satu jiwa. Maka tidak ada jalan untuk memungkiri kebangkitan, kehidupan kembali dan pembalasan terhadap amal perbuatan, kecuali karena kebodohan akan keagungan Allah dan kehebatan kekuasaanNya. Kemudian Dia menjelaskan keumuman (keuniversalan) pende-ngaranNya terhadap segala sesuatu yang bisa didengar, dan peng-lihatannya terhadap segala sesuatu yang bisa dilihat, seraya ber-firman, ﴾ إِنَّ ٱللَّهَ سَمِيعُۢ بَصِيرٌ ﴿ "Sesungguhnya Allah Maha Mendengar lagi Maha Melihat."
Ô Messager, si tu demandais à ces polythéistes « Qui a créé les Cieux et la Terre ? », ils te répondraient que c’est Allah. Dis-leur alors: Louange à Allah pour vous avoir explicité Son argument. Seulement, la plupart d’entre eux ne savent pas qui est digne de Louange, à cause de leur ignorance.
Mensajero, si les preguntas a estos idólatras: “¿Quién creó los cielos y quién creó la Tierra?”, dirán: “Al-lah los creó”. Diles: “Alabado sea Al-lah, que ha hecho claras las evidencias”. Sin embargo, la mayoría de ellos no sabe quién merece todas las alabanzas, debido a su propia ignorancia.
O Messenger! If you ask these idolaters: “Who created the heavens and who created the earth?” they will say: “Allah created them.” Say to them: “All praise is for Allah who has made the evidence against you clear.” However, the majority of them do not know who deserves all praise, because of their ignorance.
E se chiedi, o Messaggero, a questi idolatri: "Chi ha creato i cieli e chi ha creato la terra?", diranno: "Allāh li ha creati". Di' loro: "Lode ad Allāh, Colui che vi mostra le prove a vostro sfavore, ma la maggior parte di loro non sa chi merita realmente la lode, a causa della loro ignoranza".
Và nếu Ngươi - hỡi Thiên Sứ - hỏi đám người đa thần: Ai đã tạo ra các tầng trời và ai đã tạo ra trái đất? Chắc chắn chúng sẽ đáp: Allah đã tạo ra những thứ đó. Ngươi hãy nói với chúng: "Alhamdulillah - xin tạ ơn Allah - đã phơi bày bằng chứng rõ ràng cho các ngươi thấy." Tuy nhiên, đa số bọn chúng không biết ai đáng được tạ ơn vì sự ngu dốt của chúng.
To Allah alone belongs everything that is in the heavens and the earth, in terms of being His creation, under His ownership and decree. Allah is self sufficient, not in need of his creation, praiseworthy in this world and the Hearafter.
Solo a Al-lah Le pertenece todo lo que está en los cielos y en la Tierra, por ser Su creación, bajo Su propiedad y decreto. Al-lah es autosuficiente, no tiene necesidad de Su creación, alabado sea en este mundo y en el Más Allá.
Allāh è il solo Creatore, Detentore e Amministratore di tutto ciò che vi è nei cieli e di tutto ciò che vi è in terra. In verità, Egli è Autosufficiente rispetto a tutte le creature, ed Egli è Colui che viene lodato in vita e nell'Aldilà.
Yaratma, sahip olma ve yönetme bakımından göklerde ve yerdeki her şey Allah'a aittir. Şüphesiz Yüce Allah, bütün kullarından müstağnidir, dünya ve ahirette övülmeye layıktır.
Sa kay Allāh lamang ang anumang nasa mga langit at ang anumang nasa lupa, sa paglikha, paghahari, at pangangasiwa. Tunay na si Allāh ay ang Walang-pangangailangan sa lahat ng mga nilikha Niya, ang Pinapupurihan sa Mundo at Kabilang-buhay.
Allah je Onaj Koji je stvorio nebesa i Zemlju, samo On daje nafaku, i određuje i upravlja svime. Nema istinskog božanstva osim Allaha, On je jedini Gospodar! Allah je samodovoljan, apsolutno neovisan. Samo Allahu pripada slava i zahvala, i to na oba svijeta.
Hanya milik Allah semata apa yang ada di langit dan apa yang ada di bumi dalam hal penciptaan, kepemilikan, dan pengurusan. Sesungguhnya Allah tidak butuh kepada seluruh makhluk-Nya, lagi Maha Terpuji di dunia dan di akhirat.
A Allah Seul revient la création, la possession et la gestion de ce qui se trouve dans les Cieux et sur la Terre. Allah se passe de toutes Ses créatures et est digne de louange dans le bas monde et dans l’au-delà.
Sự tạo hóa, chi phối và điều hành vạn vật trong các tầng trời và trái đất đều thuộc về một mình Allah. Quả thật Allah là Đấng Giàu Có, Ngài không cần đến tạo vật, Ngài là Đấng đáng được ca tụng ở trần gian và Đời Sau.
Eğer yeryüzündeki ağaçlar kesilip kalem haline getirilse, deniz de mürekkep olsa ve buna yedi deniz daha eklense, Yüce Allah'ın sözlerinin, sonsuz olmasından dolayı (yazmakla) bitip tükenmezdi. Şüphesiz ki Allah; Azîz'dir, kimse O'na galip gelemez. Yaratmasında ve idare etmesinde hikmet sahibidir.
This has been stated in the verse: وَلَوْ أَنَّمَا فِي الْأَرْضِ مِن شَجَرَةٍ أَقْلَامٌ (27) through a similitude. Says the similitude: 'If all trees that are on the earth were to be pens (or pens were to be made of all branches on them) and the ocean (converted into ink) is supported by seven seas following it, the words of Allah would (still) not come to an end.' The expression: کلمات اللہ (kalimatul-lah, i.e. the words of Allah) means His knowledge and wisdom (Ruh ul-Maani and Mazhari) which includes the manifestations of Divine power and Divine blessings. Then, the 'seven seas', referred to here, do not mean that there are seven seas present elsewhere. Instead of that, this is a manner of saying: Suppose if this ocean were to be replenished with seven more oceans, still then, all these words of Allah could not be committed to writing. Even the number of 'seven' appears here as a part of the example. No restriction is intended. Another verse of the Qur'an proves it. There it was said:
قُل لَّوْ كَانَ الْبَحْرُ مِدَادًا لِّكَلِمَاتِ رَبِّي لَنَفِدَ الْبَحْرُ قَبْلَ أَن تَنفَدَ كَلِمَاتُ رَبِّي وَلَوْ جِئْنَا بِمِثْلِهِ مَدَدًا
Say, 'If the ocean were to be ink for the Words of my Lord, the ocean would have been consumed before the Words of my Lord are exhausted, even though we were to bring another one, like it, in addition' - Al-Kahf, 18:109.
In this verse, by saying: بِمِثْلِهِ (bimithlihi: like it), a clear hint has been given that, no matter how many oceans are supposed, their collective writing fluid cannot circumscribe the Words of Allah. Rationally, the reason is obvious. The oceans may be added one after the other and be they seven or seven thousand, they shall still remain limited while the Words of Allah (knowledge) are unlimited. How, then, can something limited make an all-encompassing coverage of what is unlimited?
As it appears in some narratives, this verse was revealed in response to a question posed by Jewish priests. The reason which prompted them to ask this question was the verse of the Qur'an where it has been said: وَمَا أُوتِيتُم مِّنَ الْعِلْمِ إِلَّا قَلِيلًا (and you are not given but a little from the knowledge - A1-'Isra', 17:85). When the Holy Prophet ﷺ came to the blessed city of Madinah, some Jewish priests visited him and it was about this verse that they confronted him by saying, "You say that you have been given a little from the knowledge. Is this what you are saying about your people, or have you included us too therein?" The Holy Prophet ﷺ said, "I mean all," that is, 'our people and the Jews and Christians as well.' Thereupon, increasing the tempo of their opposition, they said, "To us, Allah Ta’ ala has given the Torah which stands out as: تِبْيَانًا لِّكُلِّ شَيْءٍ (an explanation of everything)." He said, "That too is but a little as compared to Divine Knowledge. Then, even the total knowledge contained in the Torah is not known to you either - what you go by is no more than a certain measure of what you need. Therefore, as compared to the Divine Knowledge, the collective knowledge of all Scriptures and Prophets is also nothing but a little." It was to support this statement that the verse: وَلَوْ أَنَّمَا فِي الْأَرْضِ مِن شَجَرَةٍ أَقْلَامٌ (And if all trees that are on the earth were to be pens... - 27) was revealed. (Ibn Kathir)
Seandainya seluruh pepohonan yang ada di bumi ditebang lantas dijadikan pena dan lautan sebagai tintanya ditambah tujuh lautan lagi, niscaya kalimat-kalimat Allah tidak akan habis ataupun tuntas karena kalimat-kalimat Allah tidak ada habisnya. Sesungguhnya Allah Mahaperkasa, tidak ada sesuatu pun yang mampu mengalahkannya, lagi Mahabijaksana dalam penciptaan-Nya dan kepengurusan-Nya.
Kung sakaling ang anumang nasa lupa na mga punong-kahoy na pinutol at tinasahan ay naging mga panulat at ginawa ang dagat na tinta para sa mga iyon, at kung sakaling dinagdagan ito ng pitong dagat, hindi masasaid ang mga salita ni Allāh dahil sa kawalan ng pagwawakas ng mga ito. Tunay na si Allāh ay Makapangyarihang walang nakikipanaig sa Kanya na isa man, Marunong sa paglikha Niya at pangangasiwa Niya.
Si tout arbre se trouvant sur Terre était coupé et taillé en calames et si tout océan dans lequel se déverse l’eau de sept mers était un océan d’encre, ces calames et cette encre s’épuiseraient tandis que les paroles d’Allah ne tarissent jamais. Allah est Puissant et personne ne Lui tient tête. Il est aussi Sage dans Sa création et dans Sa gestion.
Da se sva stabla koja se nalaze na Zemlji pretvore u pera, a da se more pretvori u tintu i uz njega još sedam mora, pa da se pomoću tih pera i tinte pišu Allahove, džellešanuhu, riječi, potrošili bi se pera i tinta a blagoslovljene Allahove riječi, koje ljudi ne mogu pobrojati i obuhvatiti, ne bi se ispisale. On je silan i svemoćan, niko Ga ne može potčiniti. Mudar je u stvaranju, upravljanju, propisivanju.
The Words of Allah cannot be counted or exhausted
Allah tells us of His might, pride, majesty, beautiful Names and sublime attributes, and His perfect Words which no one can encompass. No human being knows their essence or nature, or how many they are. As the Leader of Mankind and Seal of the Messengers ﷺ said:
«لَا أُحْصِي ثَنَاءً عَلَيْكَ أَنْتَ كَمَا أَثْنَيْتَ عَلَى نَفْسِك»
(I cannot praise You enough; You are as You have praised yourself.) Allah says:
وَلَوْ أَنَّمَا فِى الاٌّرْضِ مِن شَجَرَةٍ أَقْلاَمٌ وَالْبَحْرُ يَمُدُّهُ مِن بَعْدِهِ سَبْعَةُ أَبْحُرٍ مَّا نَفِدَتْ كَلِمَـتُ اللَّهِ
(And if all the trees on the earth were pens and the sea, with seven seas behind it to add to its, yet the Words of Allah would not be exhausted.) meaning, even if all the trees on earth were made into pens and the sea was made into ink, and topped up with seven more like it, and they were used to write the Words of Allah showing His might, attributes and majesty, the pens would break and the ink would run dry, even if more were brought. The number seven is used to indicate a large amount, it is not to be taken literally or to be understood as referring to the seven oceans of the world, as was suggested by those who took this idea from Israelite stories, which we neither believe nor reject. As Allah says elsewhere:
قُل لَّوْ كَانَ الْبَحْرُ مِدَاداً لِّكَلِمَـتِ رَبِّى لَنَفِدَ الْبَحْرُ قَبْلَ أَن تَنفَدَ كَلِمَـتُ رَبِّى وَلَوْ جِئْنَا بِمِثْلِهِ مَدَداً
(Say: "If the sea were ink for the Words of my Lord, surely, the sea would be exhausted before the Words of my Lord would be finished, even if We brought like it for its aid.") (18:109). The words
بِمِثْلِهِ
(like it) do not mean merely another one, but another like it and another and another and another, etc., because there is no limit to the signs and Words of Allah.
أَنَّ اللَّهَ عَزِيزٌ حَكِيمٌ
(Verily, Allah is All-Mighty, All-Wise.) means, He is All-Mighty and has subjugated all things to His will, so nothing can prevent what He wills, and none can oppose or put back His decision. He is All-Wise in His creation, commands, Words, actions, Laws and all His affairs.
مَّا خَلْقُكُمْ وَلاَ بَعْثُكُمْ إِلاَّ كَنَفْسٍ وَحِدَةٍ
(The creation of you all and the resurrection of you all are only as a single person.) means, His creation and resurrection of all of mankind on the Day of Resurrection is, in relation to His power, like the creation and resurrection of a single soul; all of this is easy for Him.
إِنَّمَآ أَمْرُهُ إِذَآ أَرَادَ شَيْئاً أَن يَقُولَ لَهُ كُن فَيَكُونُ
(Verily, His command, when He intends a thing, is only that He says to it, "Be!" -- and it is!) (36:82)
وَمَآ أَمْرُنَآ إِلاَّ وَحِدَةٌ كَلَمْحٍ بِالْبَصَرِ
(And Our commandment is but one as the twinkling of an eye. ) (54:50). This means He only has to command a thing once, and it will happen. There is no need for Him to repeat it or confirm it.
فَإِنَّمَا هِىَ زَجْرَةٌ وَحِدَةٌ - فَإِذَا هُم بِالسَّاهِرَةِ
(But it will be only a single Zajrah. When behold, they find themselves on the surface of the earth alive after their death.)(79:13)
إِنَّ اللَّهَ سَمِيعٌ بَصِيرٌ
(Verily, Allah is All-Hearer, All-Seer.) means, just as He hears all that they say, so He also sees all that they do, as if He is hearing and seeing a single soul. His power over all of them is like His power over a single soul, Allah says:
مَّا خَلْقُكُمْ وَلاَ بَعْثُكُمْ إِلاَّ كَنَفْسٍ وَحِدَةٍ
(The creation of you all and the resurrection of you all are only as a single person.)
Anche se tutte le piante che vi sono in terra fossero tagliate e levigate per essere trasformate in calami, e il mare divenisse inchiostro, e sette mari lo alimentassero, le parole di Allāh non finirebbero, poiché esse non hanno fine. In verità, Allāh è Potente, nessuno può vincerlo, Saggio nella Sua Creazione e Amministrazione.
The universe is so extensive and so great that no one can claim that anybody other than God has created it. But despite accepting this fact, man’s tragedy is that he gives to things other than God, a place of prominence and greatness. This irrational behaviour is otherwise known as polytheism, or ascribing partners to God (shirk). The Majesty of God is too great to be expressed in words. The history of physical sciences is spread over thousands of years. But, in spite of innumerable researches, there are still many things about which it has not been possible to obtain complete information. For example man does not know the exact number of stars that exist in space, nor the number of species of animals and vegetation found on the earth. He remains unaware about the true nature and composition of the leaf of a tree or a grain of sand or even the many wonders hidden in the sea. In short, there are few things, big or small, in this world, about which man has obtained full information. This in itself is enough to prove that if all the trees of the world are chiselled into pens and all the seas become the ink, it will still not suffice to record the innumerable feats of God.
Si todos los árboles de la Tierra fueran cortados y hechos cálamos, y los mares multiplicados por siete y convertidos en tinta, las Palabras de Al-lah no terminarían porque son infinitas. Ciertamente, Al-lah es el Todopoderoso a Quien nadie puede vencer; el Sabio en Su creación y decreto.
If all the trees on Earth were to be cut and made into pens, and the seas multiplied by seven and turned into ink, the Words of Allah would not finish due to their being infinite. Indeed, Allah is the Almighty whom none can overcome; the Wise in His creation and decree.
Và cho dù có chặt tất cả cây cối trên trái đất để làm cây viết và lấy nước biển làm mực và cho dù có lấy thêm bảy lần nước biển như thế để làm mực thì vẫn không sao viết hết Lời Phán của Allah. Quả thật, Allah là Đấng Toàn Năng, không có thứ gì kháng cự được Ngài, và Ngài là Đấng Sáng Suốt trong tạo hóa và chi phối.
¡Gente! La creación de la humanidad y su resurrección para asumir la responsabilidad y obtener la recompensa de Al-lah en el Día del Juicio, es tan fácil para Él como crear y resucitar una sola alma. En efecto, Al-lah lo oye todo, lo ve todo. De la misma manera ha de resucitarlos a todos.
E la vostra creazione – o gente – e la vostra Resurrezione, nel Giorno del Giudizio, per il Rendiconto e la Retribuzione, è come creare una sola anima e farla resuscitare, tale la sua semplicità. In verità, Allāh è Ascoltatore, nessuna voce può distrarLo dall'ascoltarne un'altra; Vigile, il fatto di osservare una cosa non può impedirGli di osservarne un'altra; e così creare un'anima e resuscitarla non può impedirGli di crearne un'altra e resuscitarla.
Ô gens, vous créer et vous ressusciter tous ensemble le Jour de la Résurrection afin de rendre des comptes et d’être rétribués est aussi facile que de créer et de ressusciter une seule âme. Allah est Audient et aucun son ne le distrait d’en entendre un autre. Il est aussi Clairvoyant et rien de ce qu’Il voit ne le distrait de voir autre chose. De même, aucune âme qu’Il crée ou ressuscite ne le distrait d’en créer ou d’en ressusciter une autre.
Sve vas stvoriti i proživiti zarad polaganja računa, o ljudi, isto je kao s jednom dušom to učiniti, jer je Allahu sve lahko! Uzvišeni Allah sve čuje, pa Ga čuvenje jednih glasova ne odvraća od čujenja drugih glasova istovremeno, viđenje jedne pojave ne odvraća Ga od viđenja druge pojave istovremeno, stvaranje nečeg ne odvraća Ga od stvaranja nečeg drugog istovremeno.
-Ey İnsanlar!- Yaratılmanız, kıyamet günü hesap ve karşılık için yeniden diriltilmeniz, kolaylık bakımından ancak bir insanın yeniden yaratılıp diriltilmesi gibidir. Şüphesiz Yüce Allah; hakkıyla işitendir, bir sesi işitmesi başka bir sesi işitmesine mani olmaz. O; hakkıyla görendir, bir şeyi görmesi başka bir şeyi görmesine mani olmaz. İşte böyle bir insanı yaratması ve yeniden diriltmesi, başka bir insanı yaratıp diriltmesine mani değildir.
Penciptaan kalian dan kebangkitan kalian -wahai manusia- pada hari Kiamat kelak untuk mendapatkan perhitungan amal dan pembalasan hanyalah seperti penciptaan dan pembangkitan satu jiwa saja dari sisi kemudahannya. Sesungguhnya Allah Maha Mendengar, pendengaran-Nya terhadap satu suara tidak melalaikan-Nya dari pendengaran terhadap suara lainnya, lagi Maha Melihat, penglihatan-Nya terhadap sesuatu tidak melalaikan-Nya terhadap penglihatan dari sesuatu yang lain. Demikian pula penciptaan dan pembangkitan satu jiwa tidak melalaikan-Nya dari penciptaan dan pembangkitan jiwa-jiwa yang lain.
Walang iba ang pagkalikha sa inyo, O mga tao, ni ang pagbuhay sa inyo sa Araw ng Pagbangon para sa pagtutuos at pagganti kundi gaya ng pagkalikha ng iisang kaluluwa at pagbuhay rito sa kadalian. Tunay na si Allāh ay Madinigin na hindi nakaaabala sa Kanya ang pagkarinig sa isang tinig palayo sa pagkarinig sa iba pang tinig, Nakakikita na hindi nakaaabala sa Kanya ang pagkakita sa isang bagay palayo sa pagkakita sa iba pang bagay. Gayon din, hindi nakaaabala sa Kanya ang paglikha sa isang kaluluwa at ang pagbuhay rito palayo sa paglikha ng iba pa at pagbuhay niyon.
O people! Your creation and your resurrection for accountability and requital on the Day of Judgement, is as easy as creating and resurrecting just one soul. Indeed, Allah hears everything, hearing one sound does not preoccupy Him from hearing another; He also sees everything, seeing one thing does not preoccupy Him from hearing another either. And likewise, creating something and resurrecting it does not preoccupy Him from creating and resurrecting another.
Việc tao hóa các ngươi - hỡi con người - cũng như việc làm sống lại các ngươi vào Ngày Phục Sinh để thanh toán và thưởng phạt chỉ giống như việc tạo ra một cơ thể duy nhất mà thôi, rất đơn giản. Quả thật, Allah nghe rõ từng âm thanh, không âm thanh nào làm nhiễu được âm thanh khác đối với Ngài và tương tự như thế việc Ngài tạo hóa và phục sinh cá thể này không làm ảnh hưởng đến việc Ngài tạo hóa và phục sinh cá thể khác.
Do you not see that Allah shortens the night to lengthen the day, and shortens the day to lengthen the night? He also set the orbits of the sun and the moon, so each moves in its orbit for a fixed length of time. Do you also not see that Allah is aware of everything you do; none of your actions are hidden from Him, and He will requite you for them.
Ne vois-tu pas qu’Allah diminue la durée de la nuit afin d’allonger celle du jour, qu’Il diminue la durée du jour afin d’allonger celle de la nuit, qu’Il détermine le parcours du soleil et de la lune qui se déplacent chacun dans une orbite spécialement dédiée jusqu’à un terme fixé ? Ne sais-tu pas qu’Allah sait le mieux ce que vous faites: rien de vos agissements ne Lui est inconnu et Il vous rétribuera selon leur nature.
¿No ven que Al-lah acorta la noche para alargar el día, y acorta el día para alargar la noche? También dispuso las órbitas del Sol y la Luna, de modo que cada una se mueve en su órbita durante un tiempo fijo. Tampoco ven que Al-lah es consciente de todo lo que hacen; ninguna de sus acciones está oculta ante Él, y Él los recompensará por ellas.
29- Görmez misin ki Allah geceyi gündüze ekler, gündüzü de geceye ekler. Güneşi ve ayı (sizin hizmetinize) boyun eğdirmiştir ki her biri (kendi yörüngesinde) belirli bir süreye kadar akıp gider. Şüphesiz Allah yaptıklarınızdan haberdardır.
30- Bütün bunların sebebi şudur: Allah, hakkın ta kendisidir. Onların O’nun dışında yalvardıkları ise bâtıldır ve Allah, çok yücedir, çok büyüktür.
29. Bu buyrukta da Yüce Allah, kâinatta tek başına tasarruf sahibi olduğunu, kâinatı idare ettiğini, geceyi gündüze, gündüzü de geceye eklemekte olduğunu, böylece bri geldi mi diğerinin gittiğini, tasarrufunun her şeyi kapsadığını ve bunu tek başına yaptığını ifade etmektedir. O, güneşe ve aya da boyun eğdirmiştir ve her ikisi de belli bir düzen içinde akıp gitmektedir. Onları yarattığı günden beri de bu düzenleri bozulmamıştır. Bu sayede kulların birtakım maslahatlarının, din ve dünyalarını ilgilendiren -ve kendisi ile ibret alıp yararlanacakları türden- menfaatleri gerçekleşmektedir.
Güneş ve ayın “her biri (kendi yörüngesinde) belirli bir süreye kadar akıp gider.”Bu süre geldi mi artık onların akıp gitmeleri son bulur. Onların güçleri işlemez olur. Bu ise güneşin dürüleceği, ayın ışığının söndürüleceği, dünyanın sona erip âhiret yurdunun başlayacağı vakit olan Kıyamet gününde olacaktır.“Şüphesiz Allah yaptıklarınızdan” hayır ve şer hepsinden “haberdardır.” Bunlardan hiçbir şey O’na gizli saklı değildir. O, itaatkârları mükâfatlandırmak, isyankârları da cezalandırmak sureti ile bu amellerinizin karşılığını size verecektir.
30. “Bütün bunların” size azametine ve sıfatlarına dair yaptığı açıklamaların “sebebi şudur: Allah” zatında ve sıfatlarında “hakkın ta kendisidir.”Onun dini de haktır, rasûlleri haktır, azap tehdidi de haktır, O’na ibadet de hakkın ta kendisidir.“Onların O’nun dışında yalvardıkları ise” zatı itibari ile de sıfatları itibari ile de “bâtıldır.” Eğer Yüce Allah, bu varlıkları var etmemiş olsa idi, bunlar kendiliklerinden var olamazdı. Eğer bu varlıkların canlılığını sürdürmelerine fırsat vermeyecek olsa, bu varlıkların hiçbirisi hayatta kalamaz. Bunlar, bu mahiyetleri ile batıl olduklarına göre onlara ibadet de batıl üstüne batıl olur.
“Ve Allah çok yücedir.”Zatı ile bütün mahlukatının üstündedir. O’nun sıfatları da başka hiçbir varlığın sıfatıyla kıyas edilemeyecek kadar yüce ve üstündür. O, yaratılmışların üstündedir ve onların hepsini emri altına almıştır.“Çok büyüktür” zatı ve sıfatında büyüklük (kibriyâ) yalnız O’nundur. Göklerde ve yerdekilerin kalplerinde de kibriya yalnız O’nun hakkıdır.
Yüce Allah'ın gündüzü arttırmak için geceden kısalttığını, geceyi uzatmak için gündüzden kısalttığını, Güneş ve Ay'ın yörüngesini takdir ettiğini görmez misin? Öyle ki, her biri kendi yörüngesinde belirli bir vakte kadar akıp gider. Şüphesiz Yüce Allah, bütün yaptıklarınızdan hakkıyla haberdardır. Yaptıklarınızdan hiçbir şey O'na gizli kalmaz. Buna göre size karşılığını verecektir.
"Tidakkah kamu memperhatikan, bahwa sesungguhnya Allah memasukkan malam ke dalam siang dan memasukkan siang ke dalam malam dan Dia menundukkan matahari dan bulan, masing-masing berjalan sampai kepada waktu yang telah ditentukan, dan bahwa Allah Maha Mengetahui terhadap amal yang kamu kerja-kan. Demikianlah, karena sesungguhnya Allah, Dia-lah yang haq dan bahwasanya apa saja yang mereka seru selain dariNya itulah yang batil; dan bahwa Allah Dia-lah Yang Mahatinggi lagi Maha-besar." (Luqman: 29-30).
(29) Ini juga, di dalamnya terdapat (penjelasan tentang) keesaanNya dalam berbuat dan mengatur, serta keluasan wewe-nangNya dalam berbuat memasukkan malam kepada siang dan memasukkan siang kepada malam. Apabila salah satunya masuk, maka yang satu lagi hilang. Dan Dia menundukkan matahari dan bulan di mana keduanya berotasi (berjalan) dengan suatu aturan yang tidak pernah rusak semenjak penciptaan keduanya; untuk membangun berbagai kemaslahatan dan manfaat bagi manusia dalam urusan agama dan dunia mereka yang dengannya mereka dapat mengambil pelajaran dan mengambil manfaat. Dan ﴾ كُلّٞ ﴿ "masing-masing" dari keduanya ﴾ يَجۡرِيٓ إِلَىٰٓ أَجَلٖ مُّسَمّٗى ﴿ "berjalan sampai ke-pada waktu yang telah ditentukan," apabila waktu yang telah ditentu-kan itu tiba, maka berhentilah perjalanannya dan hilanglah ke-kuatan keduanya. Dan hal ini (terjadi) pada Hari Kiamat pada saat matahari digulung, bulan ditenggelamkan dan negeri dunia ber-akhir serta dimulainya negeri akhirat. ﴾ وَأَنَّ ٱللَّهَ بِمَا تَعۡمَلُونَ ﴿ "Dan bahwa Allah terhadap amal yang kamu kerjakan" yang baik ataupun yang buruk, ﴾ خَبِيرٞ ﴿ "Maha Mengetahui," tidak ada sesuatu pun yang ter-sembunyi dariNya, dan Dia akan memberikan pembalasan kepada kalian atas amal perbuatan kalian berupa pahala bagi orang-orang yang taat dan siksa bagi orang-orang yang durhaka.
(30) ﴾ ذَٰلِكَ ﴿ "Demikianlah," yang Dia jelaskan kepada kalian dari keagunganNya dan sifat-sifatNya itu adalah, ﴾ بِأَنَّ ٱللَّهَ هُوَ ٱلۡحَقُّ ﴿ "karena sesungguhnya Allah, Dia-lah yang haq," pada Dzat dan sifat-sifatNya; dan agamaNya pun haq, para RasulNya haq, janjiNya haq, ancamanNya haq dan beribadah kepadaNya haq.﴾ وَأَنَّ مَا يَدۡعُونَ مِن دُونِهِ ٱلۡبَٰطِلُ ﴿ "Dan bahwasanya apa saja yang mereka seru selain dariNya itulah yang batil," pada dzat dan sifat-sifatnya. Kalau saja bukan penciptaan Allah padanya, tentu ia tidak akan pernah ada, dan kalau saja bukan karena karuniaNya, tentu tidak akan ada yang tersisa darinya. Maka kalau ia batil (palsu) maka menyembahnya pun tentu lebil batil dan lebih batil lagi. ﴾ وَأَنَّ ٱللَّهَ هُوَ ٱلۡعَلِيُّ ﴿ "Dan bahwa Allah Dia-lah Yang Mahatinggi," dengan DzatNya di atas seluruh makhlukNya, yang Mahatinggi sifat-sifatNya (Maha tidak mung-kin) kalau dianalogikan dengan sifat-sifat siapa pun di antara makh-lukNya, dan Dia Tinggi (menguasai) manusia dan mengendalikan mereka, ﴾ ٱلۡكَبِيرُ ﴿ "lagi Mahabesar," yang milikNya-lah kebesaran pada DzatNya dan sifat-sifatNya, dan milikNya-lah kebesaran di dalam jiwa penghuni langit dan bumi.
Non vedi che, in verità, Allāh abbrevia la notte ed estende il giorno, e riduce il giorno ed estende la notte, e che ha stabilito il percorso del sole e della luna, affinché tutti orbitino entro un'orbita prestabilita, e, in verità, Allāh è Consapevole di ciò che fate?! Nessuna vostra azione Gli è nascosta e vi ricompenserà per ciò.
The Might and Power of Allah Allah tells us that He
يُولِجُ الَّيْلَ فِى النَّهَارِ
(merges the night into the day,) meaning, He takes from the night and adds to the day, so that the day becomes longer and the night shorter, which is what happens in summer when the days are longest; then the day starts to become shorter and the night longer, which is what happens in winter.
وَسَخَّرَ الشَّمْسَ وَالْقَمَرَ كُلٌّ يَجْرِى إِلَى أَجَلٍ مُّسَمًّى
(and has subjected the sun and the moon, each running its course for a term appointed;) It was said that this means, each runs within its set limits, or it means until the Day of Resurrection; both meanings are correct. The first view is supported by the Hadith of Abu Dharr, may Allah be pleased with him, in the Two Sahihs, according to which the Messenger of Allah ﷺ said:
«يَا أَبَا ذَرَ أَتَدْرِي أَيْنَ تَذْهَبُ هَذِهِ الشَّمْسُ؟»
(O Abu Dharr! Do you know where this sun goes) I (Abu Dharr) said: "Allah and His Messenger know best." He said:
«فَإِنَّهَا تَذْهَبُ فَتَسْجُدُ تَحْتَ الْعَرْشِ، ثُمَّ تَسْتَأْذِنُ رَبَّهَا فَيُوشِكُ أَنْ يُقَالَ لَهَا: ارْجِعِي مِنْ حَيْثُ جِئْت»
(It goes and prostrates beneath the Throne, then it seeks permission from its Lord, and soon it will be said: "Go back from whence you came.") Ibn Abi Hatim recorded that Ibn `Abbas said, "The sun is like flowing water, running in its course in the sky during the day. When it sets, it travels in its course beneath the earth until it rises in the east." He said, "The same is true in the case of the moon." Its chain of narration is Sahih.
وَأَنَّ اللَّهَ بِمَا تَعْمَلُونَ خَبِيرٌ
(and that Allah is All-Aware of what you do.) This is like the Ayah,
أَلَمْ تَعْلَمْ أَنَّ اللَّهَ يَعْلَمُ مَا فِى السَّمَآءِ وَالاٌّرْضِ
(Know you not that Allah knows all that is in the heaven and the earth) (22:70). The meaning is that Allah is the Creator Who knows all things, as He says:
اللَّهُ الَّذِى خَلَقَ سَبْعَ سَمَـوَتٍ وَمِنَ الاٌّرْضِ مِثْلَهُنَّ
(It is Allah Who has created seven heavens and of the earth the like thereof) (65:12).
ذَلِكَ بِأَنَّ اللَّهَ هُوَ الْحَقُّ وَأَنَّ مَا يَدْعُونَ مِن دُونِهِ الْبَـطِلُ
(That is because Allah, He is the Truth, and that which they invoke besides Him is falsehood;) means, He shows you His Signs so that you may know from them that He is the Truth, i.e., He truly exists and is truly divine, and that all else besides Him is falsehood. He has no need of anything else, but everything else is dependent on Him, because everything in heaven and on earth is created by Him and is enslaved by Him; none of them could move even an atom's weight except with His permission. If all the people of heaven and earth were to come together to create a fly, they would not be able to do so. Allah says:
ذَلِكَ بِأَنَّ اللَّهَ هُوَ الْحَقُّ وَأَنَّ مَا يَدْعُونَ مِن دُونِهِ الْبَـطِلُ وَأَنَّ اللَّهَ هُوَ الْعَلِىُّ الْكَبِيرُ
(That is because Allah, He is the Truth, and that which they invoke besides Him is falsehood; and that Allah, He is the Most High, the Most Great.) meaning, He is the Most High and there is none higher than Him, and He is the Most Great Who is greater than everything. Everything is subjugated and insignificant in comparison to Him.
Zar ne vidiš da Svemogući Allah uvodi noć u dan, pa noć, ponekad, duže traje od dana, i dan uvodi u noć, pa dan postaje duži a noć kraća, i da je Gospodar svjetova potčinio Sunce i Mjesec – nebeska se tijela kreću do utvrđena roka – i da Allah dobro zna šta ko čini! Njemu ništa nije skriveno i On će vas za ono što ste radili nagraditi, odnosno kazniti.
Hindi ka ba nakakita na si Allāh ay bumabawas mula sa gabi upang magdagdag sa maghapon, bumabawas mula sa maghapon upang magdagdag sa gabi, at nagtakda sa daanan ng araw at buwan yayamang umiinog ang bawat isa sa nililibutan nito tungo sa isang yugtong tinakdaan; at na si Allāh sa anumang ginagawa ninyo ay Nakababatid: walang nakakukubli sa Kanya na anuman sa mga gawain ninyo at gaganti sa inyo sa mga iyon?
Há Ngươi không nhận thấy việc Allah thu ngắn ban đêm và kéo dài ban ngày, thu ngắn ban ngày và kéo dài ban đêm, và việc Ngài chế ngự mặt trời và mặt trăng chỉ bơi trên quỹ đạo riêng của mỗi vật. Quả thật, Allah luôn thông toàn mọi điều các ngươi làm, không hành động nào của các ngươi có thể giấu được Ngài và Ngài sẽ dựa theo đó mà thưởng phạt các ngươi.
Tidakkah kamu perhatikan bahwa Allah mengurangi waktu malam untuk menambah waktu siang atau mengurangi waktu siang untuk menambah waktu malam dan Dia menentukan perputaran matahari dan bulan, sehingga masing-masing berputar menurut jalurnya hingga waktu yang telah ditentukan dan bahwasanya Allah Maha Mengetahui, tidak ada sesuatu pun dari amal perbuatan kalian yang luput dari-Nya dan Allah akan membalasnya atas kalian?!
Questa amministrazione e pianificazione testimoniano che Allāh solo è la Verità di per Sé, nei Suoi attributi e nelle Sue azioni, e che ciò che gli idolatri adorano all'infuori di Lui è falsità priva di fondamento. In verità Egli è, di per Sé, l'Altissimo e il Potente, rispetto ai Suoi sudditi, non vi è alcuno più Maestoso di Lui, Egli è più grande di ogni cosa.
Eto, sva ta predivna stvorenja i zapanjujuće dokaze Allah je, džellešanuhu, dao kako biste znali da samo On polaže pravo da Mu se robuje, da su Njegova imena, svojstva i djela istina, i kako biste znali da su lažna božanstva ona koja bezbožnici zazivaju, i kako biste znali da je Svemogući Allah uzvišen u pogledu Svojih imena i svojstava i kako biste znali da je Allah veći od svega.
Pengaturan dan ketentuan itu menjadi saksi bahwa Allah sajalah Yang Mahabenar karena Dia Mahabenar dalam Zat, sifat, dan perbuatan-Nya dan bahwa apa yang disembah oleh orang-orang musyrik selain Allah adalah batil, tidak mempunyai dasar, sekaligus menjadi saksi bahwa Allah Mahatinggi secara Zat, keperkasaan, dan kekuasaan-Nya di atas seluruh makhluk-makhluk-Nya, tidak ada yang lebih tinggi dari-Nya, Yang Mahabesar dari segala sesuatu.
Cette gestion du jour et de la nuit ainsi que Sa détermination de leurs durées attestent qu’Allah Seul est Vérité et qu’Il est Vérité dans Son Etre, Ses attributs et Ses actes. Elles attestent aussi que ce que les polythéistes adorent en dehors de Lui est le faux qui ne repose sur aucun fondement et qu’Allah est le Très Haut au-dessus de toutes Ses créatures par Son Etre, Sa domination et Sa détermination. Rien n’est plus haut que Lui et Il est plus grand que tout.
Man’s existence in itself is the proof of creation. And when one’s existence is possible, the coming into existence of other lives is equally possible. It is on a parallel with man’s experience of hearing one voice and seeing one scene, which leads him to feel that it should be possible to hear many voices and see many scenes. The merging of night into day and day into night is the visible manifestation of what is known in the present age as the axial rotation of the earth. The continuous rotation of the earth on its axis with perfect precision and several other events of similar type show that the Creator and Lord of this Universe is unimaginably great. In these circumstances, who else can be worshipped except He? And who can be given the place of supreme importance in one’s life? The fact is that giving a position of greatness to anybody other than God is nothing but falsehood, because nobody except God possesses greatness.
İşte bu yönetme ve takdir etme, Yüce Allah'ın hakkın ta kendisi olduğuna şahitlik eder. O; zatında, sıfatlarında ve fiillerinde hak olandır. Müşriklerin O'ndan başka ibadet ettikleri ise aslı olmayan batılın ta kendisidir. Şüphesiz Yüce Allah; zatı, galip gelmesi ve yüceliği ile bütün mahlukatın üstünde olandır. O'ndan daha üstün kimse yoktur. O her şeyden büyüktür.
Ang pangangasiwa at ang pagtatakdang iyon ay sumasaksi na si Allāh lamang ay ang totoo sapagkat Siya ay totoo sa sarili Niya, mga katangian Niya, at mga gawa Niya; na ang sinasamba ng mga tagapagtambal bukod pa sa Kanya ay ang kabulaanang walang batayan; at na si Allāh ay ang Mataas sa sarili Niya, paglupig Niya, at pagtatakda Niya sa lahat ng mga nilikha Niya, na walang higit na mataas kaysa sa Kanya, ang siyang higit na Malaki sa bawat bagay.
Esa organización y decreto dan testimonio de que solo Al-lah es el único verdadero, Él es verdadero en Su ser, en Sus atributos y en Sus acciones. También da testimonio de que todo lo que adoran los idólatras es una falsedad infundada, y que Al-lah es Sublime en Su ser y en Sus atributos sobre toda Su creación; no hay nadie más sublime que Él, y Él es el más grande.
Sự điều hành và định đoạt đó là hai bằng chứng khẳng định Allah duy nhất là thật, Ngài thật trong bản chất, thuộc tính và hành động của Ngài còn tất cả mọi thứ mà những kẻ đa thần thờ phượng đều là ngụy tạo không có cơ sở. Quả thật, Allah là Đấng Tối Cao bằng chính thể xác của Ngài, Ngài quyền năng trên tất cả vạn vật, không có bất cứ thứ gì cao hơn Ngài và Ngài vĩ đại hơn tất cả mọi thứ.
That organisation and decree bears testimony to Allah alone being true; He is true in His being, attributes and actions. It also bears testimony to everything that the idolaters worship being unfounded falsehood, and that Allah is the Exalted in His being and His attributes over all His creation; there is none higher than Him, and He is greater than everything.
Ne vois-tu pas que par Sa mansuétude, les navires se déplacent sur la mer et qu’Il a mis à disposition la mer pour cela afin de vous montrer, ô gens, les signes qui indiquent Son pouvoir et Sa mansuétude. Il y a en cela des preuves de Son pouvoir adressées à tout individu endurant face aux épreuves qu’il subit et reconnaissant pour tout bienfait dont il bénéficie.
Allah tells us that He is the One Who has subjugated the sea so that ships may sail on it by His com"See the full heading"Allah tells us that He is the One Who has subjugated the sea so thatships may sail on it by His command, i.e. , by His grace and power
For if He did not give the water the strength to carry the ships, they would not sail. So he says:
لِيُرِيَكُمْ مِّنْ ءَايَـتِهِ
(that He may show you of His signs) meaning, by His power.
إِنَّ فِى ذلِكَ لآيَـتٍ لِّكُلِّ صَبَّارٍ شَكُورٍ
(Verily, in this are signs for every patient, grateful.) means, every person who bears difficulty with patience and who gives thanks at times of ease. Then Allah says:
وَإِذَا غَشِيَهُمْ مَّوْجٌ كَالظُّلَلِ
(And when waves cover them like shades,) meaning, like mountains or clouds,
دَعَوُاْ اللَّهَ مُخْلِصِينَ لَهُ الدِّينَ
(they invoke Allah, making their invocations for Him only.) This is like the Ayah,
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).
فَإِذَا رَكِبُواْ فِى الْفُلْكِ
(And when they embark on a ship...) (29:65) Then Allah says:
فَلَمَّا نَجَّـهُمْ إِلَى الْبَرِّ فَمِنْهُمْ مُّقْتَصِدٌ
(But when He brings them safe to land, there are among them those that stop in between.) Mujahid said, "This refers to the disbelievers -- as if he interpreted the word Muqtasid to mean denier as in the Ayah,
فَلَمَّا نَجَّاهُمْ إِلَى الْبَرِّ إِذَا هُمْ يُشْرِكُونَ
(but when He brings them safely to land, behold, they give a share of their worship to others) (29:65).
وَمَا يَجْحَدُ بِـَايَـتِنَآ إِلاَّ كُلُّ خَتَّارٍ كَفُورٍ
(And Our Ayat are not denied except by every Khattar Kafur.) Khattar means one who betrays or stabs in the back. This was the view of Mujahid, Al-Hasan, Qatadah and Malik, narrating from Zayd bin Aslam. This word describes a person who, whenever he makes a promise, breaks his promise, and it refers to the worst form of treachery.
كَفُورٌ
(Kafur) means, one who denies blessings and does not give thanks for them, rather he forgets them and does not remember them.
Hindi ka ba nakakita na ang mga daong ay naglalayag sa dagat dahil sa kabaitan Niya at pagpapasilbi Niya [ng mga ito] upang magpakita Siya sa inyo, O mga tao, ng mga tanda Niya na nagpapatunay sa kakayahan Niya – kaluwalhatian sa Kanya – at kabaitan Niya? Tunay sa gayon ay talagang may mga katunayan sa kakayahan Niya para sa bawat palatiis sa anumang tumatama sa kanya na pinsala, na mapagpasalamat sa anumang ipinatatamo sa kanya na ginhawa.
Tidakkah kamu melihat bahwa kapal-kapal berjalan di lautan karena kelembutan-Nya dan arahan-Nya, untuk menunjukkan kepada kalian -wahai manusia- sebagian tanda-tanda yang menunjukkan kekuasaan-Nya dan kelembutan-Nya. Sesungguhnya dalam hal yang demikian ini terdapat bukti-bukti atas kekuasaan-Nya bagi orang-orang yang bersabar atas musibah yang menimpanya dan bagi orang-orang yang bersyukur atas kenikmatan yang didapatkannya.
Čovječe, zar ne vidiš da je Plemeniti Allah, iz Svoje dobrote i milosti spram ljudi, potčinio lađe da morem plove, da bi u tome ljudima bili dokazi Božije moći i milosti? U tome Gospodar svjetova daje očit, bjelodan dokaz da je svemoćan i veličanstven, onima koji strpljivo izvršavaju vjeronaredbe i sustežu se od vjerozabrana, te trpeljivo podnose udarac sudbine i zahvaljuju dragom Allahu na blagodatima.
"Tidakkah kamu memperhatikan bahwa kapal itu berlayar di laut dengan nikmat Allah, supaya diperlihatkanNya kepadamu sebagian dari tanda-tanda (kekuasaan)Nya. Sesungguhnya pada yang demikian itu benar-benar terdapat tanda-tanda bagi semua orang yang sangat sabar lagi banyak bersyukur. Dan apabila me-reka digulung ombak yang besar seperti gunung, mereka menyeru Allah dengan memurnikan ketaatan kepadaNya, lalu tatkala Allah menyelamatkan mereka sampai di daratan, maka sebagian mereka tetap menempuh jalan yang lurus. Dan tidak ada yang menging-kari ayat-ayat Kami kecuali orang-orang yang tidak setia lagi ingkar." (Luqman: 31-32).
(31) Maksudnya, tidakkah kamu melihat sebagian dari tanda-tanda kekuasaanNya, rahmatNya dan perhatianNya kepada hamba-hambaNya, yaitu menundukkan lautan, di mana kapal da-pat berlayar dengan perintahNya yang bersifat taqdiri (ketetapan) dan kehalusan dan kebaikanNya, ﴾ لِيُرِيَكُم مِّنۡ ءَايَٰتِهِۦٓۚ ﴿ "supaya diperlihat-kanNya kepadamu sebagian dari tanda-tandaNya," karena di dalamnya terdapat manfaat dan pelajaran. ﴾ إِنَّ فِي ذَٰلِكَ لَأٓيَٰتٖ لِّكُلِّ صَبَّارٖ شَكُورٖ ﴿ "Sesung-guhnya pada yang demikian itu benar-benar terdapat tanda-tanda bagi semua orang yang sangat sabar lagi banyak bersyukur," merekalah yang memanfaatkan ayat-ayat tersebut, ﴾ صَبَّارٖ ﴿ "yang sangat sabar," atas segala kesempitan, ﴾ شَكُورٖ ﴿ "lagi banyak bersyukur" atas segala kela-pangan. Penyabar dalam menjalankan ketaatan kepada Allah dan terhadap maksiat serta terhadap takdir-takdirNya, lagi penuh syukur kepada Allah atas segala nikmatNya yang bersifat duniawi dan yang ukhrawi.
(32) Allah سبحانه وتعالى menjelaskan kondisi manusia pada saat mereka mengarungi lautan dan berkecamuknya ombak seperti gunung berada di atas mereka, yaitu mereka menuluskan doa dan ibadah hanya kepada Allah, ﴾ فَلَمَّا نَجَّىٰهُمۡ إِلَى ٱلۡبَرِّ ﴿ "lalu tatkala Allah menyelamat-kan mereka sampai di daratan" mereka terbagi menjadi dua kelompok. Satu kelompok muqtashidah. Maksudnya, tidak bersyukur kepada Allah dengan sempurna, malah mereka adalah orang-orang yang melakukan dosa dan zhalim terhadap diri mereka sendiri; dan satu kelompok lagi kafir terhadap nikmat Allah dan mengingkarinya.
Maka dari itu, Dia berfirman, ﴾ وَمَا يَجۡحَدُ بِـَٔايَٰتِنَآ إِلَّا كُلُّ خَتَّارٖ ﴿ "Dan tidak ada yang mengingkari ayat-ayat Kami kecuali orang-orang yang mengkhianati," yaitu para pengkhianat. Di antara pengkhianatan-nya adalah bahwa sebelumnya dia telah berjanji kepada Allah, jika Engkau menyelamatkan kami dari lautan dan kesengsaraannya, maka kami akan menjadi orang-orang yang bersyukur. Namun dia merusak janjinya dan dia tidak memenuhinya, ﴾ كَفُورٖ ﴿ "lagi ingkar" terhadap nikmat-nikmat Allah. Tidaklah pantas bagi orang yang telah diselamatkan oleh Allah dari kesengsaraan (kesempitan) itu melainkan tindakan penuh bersyukur atas nikmat-nikmatNya.
Allah سبحانه وتعالى memerintahkan kepada manusia agar bertakwa kepadaNya, takwa yang berarti mematuhi perintah-perintahNya dan meninggalkan larangan-laranganNya, dan menarik perhatian mereka untuk takut kepada Hari Kiamat, yaitu hari yang sangat dahsyat yang pada saat itu setiap orang hanya sibuk dengan diri-nya sendiri, dan ﴾ لَّا يَجۡزِي وَالِدٌ عَن وَلَدِهِۦ وَلَا مَوۡلُودٌ ﴿ "seorang bapak tidak dapat menolong anaknya dan seorang anak tidak dapat pula menolong," bapak-nya sedikit pun; tidak bisa menambah kebaikan-kebaikannya dan tidak pula bisa mengurangi dosa-dosanya, karena sesungguhnya setiap orang sudah selesai amalnya dan sudah pasti balasannya. Jadi, memalingkan pandangan kepada hari yang sangat mengeri-kan ini termasuk hal yang dapat menguatkan sang hamba dan me-mudahkan baginya untuk bertakwa kepada Allah. Ini merupakan bentuk rahmat Allah kepada hamba-hambaNya; Dia memerintah mereka agar bertakwa kepadaNya yang di dalamnya terdapat kebahagiaan mereka, dan menjanjikan pahala kepada mereka atas ketakwaannya, dan Dia mengingatkan mereka dari siksaanNya, membuat mereka takut kepadaNya dengan nasihat-nasihat dan hal-hal yang menakutkan. Maka segala puji bagiMu, wahai Rabb semesta alam.
﴾ إِنَّ وَعۡدَ ٱللَّهِ حَقّٞۖ ﴿ "Sesungguhnya janji Allah adalah benar," maka janganlah kalian meragukannya, dan janganlah kalian mengerjakan pekerjaan orang yang tidak membenarkan (janji). Maka dari itu Allah berfirman, ﴾ فَلَا تَغُرَّنَّكُمُ ٱلۡحَيَوٰةُ ٱلدُّنۡيَا ﴿ "Maka janganlah sekali-kali kehidupan dunia memperdayakan kamu" karena keindahan, kemerge-lapan dan segala apa yang terdapat di dalamnya berupa fitnah dan cobaan. ﴾ وَلَا يَغُرَّنَّكُم بِٱللَّهِ ٱلۡغَرُورُ ﴿ "Dan jangan pula penipu (setan) memper-dayakan kamu dalam (menaati) Allah," yaitu setan yang selalu menipu manusia dan tidak pernah melalaikannya sepanjang waktu. Yang demikian itu, karena Allah سبحانه وتعالى memiliki hak atas hamba-hambaNya, dan Dia pun sudah menjanjikan kepada mereka suatu janji yang mana Dia akan memberikan balasan kepada mereka sesuai dengan amal-amal perbuatan mereka, dan apakah mereka telah menunai-kan hakNya atau mengabaikannya? Ini adalah satu perkara yang wajib diperhatikan dan hendaklah dijadikan oleh seorang hamba sebagai pusat perhatiannya dan modal perniagaan yang diusaha-kannya. Dan di antara rintangan dan hambatan yang menghalangi-nya adalah dunia yang sangat menggiurkan dan setan yang selalu menggoda lagi berbisik. Maka dari itu Allah سبحانه وتعالى melarang hamba-hambaNya untuk tidak diperdaya oleh dunia atau ditipu oleh setan,
﴾ يَعِدُهُمۡ وَيُمَنِّيهِمۡۖ وَمَا يَعِدُهُمُ ٱلشَّيۡطَٰنُ إِلَّا غُرُورًا 120 ﴿
"Setan itu memberikan janji-janji kepada mereka dan membangkit-kan angan-angan kosong pada mereka, padahal setan itu tidak menjanjikan kepada mereka kecuali tipuan belaka." (An-Nisa`: 120).
Lẽ nào Ngươi không nhìn thấy những chiếc tàu lướt sóng băng qua các đại dương được là do sự tinh tế và chi phối của Ngài để Ngài cho các ngươi - hỡi con người - thấy những dấu hiệu chứng minh quyền năng của Ngài trong sự Chi Phối và Tinh Tế của Ngài đó sao? Tất cả quyền năng đó là bằng chứng cho những ai biết kiên nhẫn khi gặp nạn và biết tạ ơn khi được ân huệ.
Do you not see that the ships sail the sea due to His kindness in facilitating for it, so that He can show you - O people - from His signs that prove His power, may He be glorified, and His kindness. Indeed, in that are proofs of His power for every person patient upon harms that afflict him; grateful for whatever blessings he receives.
Gemilerin denizde Allah -Subhanehu ve Teâlâ-'nın kudret ve lütfu ile yüzüp gitmekte olduğunu görmez misin? -Ey İnsanlar!- Bu, size kudretine ve lütfuna delalet eden ayetlerinden bazısını göstermek içindir. Şüphesiz bunda kendisine isabet eden sıkıntıya hakkıyla sabreden, kendisine verilmiş olan nimetlere hakkıyla şükreden kimse için Allah'ın kudretine delalet eden deliller vardır.
¿No ven que las naves surcan el mar gracias a Su bondad? Al-lah les muestra los signos que prueban Su poder, glorificado y alabado sea, y Su bondad. Ciertamente, en eso hay pruebas de Su poder para cada persona que es paciente con las dificultades que le afligen, y agradecida por las bendiciones que recibe.
31- Görmez misin ki gemiler, Allah’ın nimeti sayesinde denizde akıp gitmektedir? Bu, size delillerinden bir kısmını göstermesi içindir. Şüphesiz bunda çok sabreden ve çok şükreden herkes için ibretler vardır.
32- Onları gölgelik gibi bir dalga kuşattığında dini yalnız Allah’a halis kılarak O’na dua ederler. Onları kurtarıp karaya çıkarınca da onlardan kimisi (imanla küfür arasında) orta bir yol tutar. Âyetlerimizi pek vefasız, çok nankör kimselerden başkası inkâr etmez.
31. Yani Yüce Allah’ın kudretinin, rahmetinin ve kullarına inâyetinin etkilerini görmez misin? O, denizi takdîri emri, lütuf ve ihsanı ile gemilerin onda akıp gitmelerine elverişli olacak şekilde amade kılmıştır. Bundan maksat ise “size delillerinden bir kısmını göstermesi”dir. Çünkü bunlardan yararlanılır ve bunlardan ibret alınır.“Şüphesiz bunda çok sabreden ve çok şükreden herkes için ibretler vardır.” Delillerden yararlanacak kimseler, sıkıntılara karşı çokça sabreden, rahat ve bolluk halinde de çokça şükreden, Allah’a itaate de O’na isyan etmemeye de ve O’nun acı takdirlerine karşı da çokça sabreden, Allah’ın dini ve dünyevi nimetlerine karşı O’na çokça şükreden kimselerdir.
32. Yüce Allah, insanların denizde yolculuk yapıp da dalgaların, üzerlerini gölge gibi kaplamasını ve onların, bu halde Allah’a ihlâs ile dua ettiklerini söz konusu etmektedir. “Onları kurtarıp karaya çıkarınca da” iki kısım olurlar: “Onlardan kimileri orta yolu tutar.” Yani gereği gibi, tam bir şekilde Allah’a şükretmez. Aksine günahkâr ve kendi nefislerine zulmeden kimseler olurlar. Diğer bir kesim ise Allah’ın nimetlerine karşı nankörlük eder, onları inkâr edip küfre sapar. Bundan dolayı da Yüce Allah, şöyle buyurmaktadır:“Âyetlerimizi pek vefasız, çok nankör kimselerden başkası inkâr etmez.”
Bu gibi vefasızların vefasızlıklarından birisi de şudur: Bunlar, Rablerine “Eğer sen bizi bu denizden ve sıkıntıdan kurtaracak olursan şükredenlerden olacağız”, diyerek verdikleri sözlerinde durmayışlarıdır. Bunlar verdikleri bu sözü bozarlar, bunun gereğini yerine getirmezler. Bununla birlikte bu gibileri Allah’ın nimetlerini de inkâr eden “çok nankör” kimselerdir.
Peki, Allah’ın böyle bir sıkıntıdan kurtarmış olduğu kimselere Allah’ın nimetlerine tam anlamı ile şükretmekten başka bir davranış yakışır mı?
Non vedi che le navi solcano il mare per sua benevolenza, e che ve le asservisce per mostrarvi, o gente, i Suoi segni, che testimoniano la Sua Potenza, gloria Sua, e la Sua benevolenza. In verità, in ciò vi sono Segni che mostrano la Sua Potenza, rivolti a tutti coloro che sopportano i mali che li affliggono e che sono grati per ogni bene che ricevono.
E se vengono circondati, da ogni parte, da onde grandi come montagne e da nuvole, invocano Allāh solo, sinceri nell'invocazione e nell'adorazione; e quando Allāh li esaudisce e li salva dall'annegamento, portandoli alla riva, ecco che alcuni di loro non ringraziano come dovrebbero, e tra di loro vi sono quelli che rinnegano le grazie di Allāh. Non rinnegano i Nostri Segni altri che tutti i traditori, come colui che ha promesso ad Allāh che, se fosse stato salvato, sarebbe stato grato, ma che rinnegò le grazie di Allāh e non fu grato al Suo Dio, Colui che gli concesse tali grazie.
Và khi họ bị những cơn sóng to như những quả núi và những đám mây bao vây thì chúng liền khấn vái Allah bằng tấm lòng thành khẩn. Vậy mà khi Allah đáp lại lời khẩn cầu đó và cứu chúng trở về đất liền an toàn thì chúng lại hững hờ và thờ ơ với Ngài, trong chúng có kẻ bác bỏ các ân huệ của Ngài. Và không một ai bác bỏ các dấu hiệu của TA ngoại trừ đám người giả dối - giống như những kẻ từng hứa nếu như được Allah cứu bình an thì sẽ tạ ơn Ngài - phủ nhận mọi ân huệ của Ngài, không biết mang ơn khi Ngài ban cho họ ân huệ.
And when a mountain-like wave and dark clouds surround them from all sides, they call out to Allah sincerely supplicating and worshipping Him. Then, when Allah accepts their supplication and saves them from drowning, bringing them back to land, some of them are moderate in their praise, falling short of showing due gratitude to Him, while others reject the blessing of Allah; None reject My signs except every deceitful person, like the one that promised to be grateful if Allah saved him, then broke his promise. And none reject My signs except every ungrateful person who never shows gratitude for the favours Allah grants him.
Lorsque les cernent des vagues aussi hautes que des montagnes et aussi sombres que les nuages, ils invoquent Allah Seul en étant sincères dans leur invocation et leur adoration, puis lorsqu’Allah les exauce, les sauve de la noyade et les ramène sur la terre ferme, certains parmi eux rechignent à manifester la reconnaissance complète qu’ils sont tenus de manifester envers Allah. D’autres encore renient absolument ce bienfait d’Allah. Or seuls les traîtres, à l’image de celui-ci qui promit à Allah de Lui être reconnaissant s’Il le sauvait, et les dénégateurs des bienfaits d’Allah ne sont pas reconnaissants à leur Seigneur pour les bienfaits dont Il les comble.
Onları her yönden dağlar gibi dalgalar ve bulutlar kuşattığında, ibadeti ve duayı yalnızca Allah'a has kılarak O'na yalvarırlar. Allah, onların duasına icabet edip onları karaya çıkarıp boğulmaktan selamette kıldığında, onlardan bazısı üzerine gerekli olan şükrü tam manası ile yerine getirmemiş, bazısı da Allah'ın nimetine nankörlük etmiştir. Ayetlerimizi ancak vefasız olan -kendisini kurtardığında Allah'a şükredenlerden olacağına dair söz veren kimse - Allah'ın nimetlerine nankörlük eden, kendisine nimetleri ile rızık veren Rabbine şükretmeyen kimse inkâr eder.
Cuando una ola semejante a una montaña y nubes oscuras los rodean por todos lados, ellos invocan sinceramente a Al-lah, suplicándole y adorándolo solo a Él. Pero cuando Al-lah acepta su súplica y los salva de ahogarse llevándolos de vuelta a la costa, algunos de ellos son moderados en sus alabanzas, sin mostrar la gratitud debida a Él, mientras que otros rechazan la bendición de Al-lah. Nadie rechaza Mis señales excepto la gente embustera, como quien prometió estar agradecido si Al-lah lo salvaba y luego rompió su promesa. Nadie rechaza Mis señales, excepto el ingrato que no muestra gratitud por los favores que Al-lah Le concede.
If sea-bound vessels safely transport passengers and goods without any fear of sinking, it is thanks to Almighty God who endowed man with the skills to build seaworthy ships and gave him the knowledge about winds and currents. Undoubtedly, this is a great sign. But only patient and grateful people can learn a lesson from it. A patient person is one who abstains from being influenced by improper feelings and a grateful person is one who is capable of admitting the truth that exists beyond his realm. However, if the ship gets caught in stormy weather and the sea becomes rough, then the ships’ crews and passengers realize their utter helplessness. At that time, they forget the awe of the so-called great and start calling out to God alone. People should derive a lesson from the above experience and remain steadfast on the path of Truth and justice, but there are very few people who actually do so. Many people habitually remember God when in trouble and as the matter improves, they revert to their ways of arrogance and ingratitude.
Namun, apabila ombak besar seperti gunung dan awan mengepung mereka dari segala penjuru, mereka berdoa kepada Allah semata dengan mengikhlaskan doa dan ibadah hanya untuk-Nya. Tatkala Allah mengabulkan permohonan mereka dengan menyelamatkan mereka ke daratan dan menghindarkan mereka dari tenggelam, di antara mereka ada yang beramal biasa-biasa saja, tidak melakukan hal yang wajib atasnya berupa ungkapan rasa syukur dengan sempurna dan di antara mereka ada yang mengingkari nikmat Allah. Tidaklah mengingkari tanda-tanda kekuasaan Kami kecuali orang yang khianat -seperti orang yang berjanji kepada Allah apabila ia diselamatkan maka ia akan menjadi orang-orang yang bersyukur- dan orang-orang yang ingkar terhadap nikmat-nikmat Allah, tidak bersyukur kepada Tuhannya yang telah memberikan kenikmatan kepadanya.
Kad se mnogobošci ukrcaju u lađu i kad se more uzburka pa se dignu valovi veliki kao brda i oblaci, te se oni nasmrt prestrave i izbezume od neizvjesnosti – tad se Allahu iskreno mole čestito Mu vjeru ispovijedajući; a čim ih na kopno, na sigurno, izbavi, neki Allahu djelimično zahvalni ostaju, a dotle su drugi sasvim nezahvalni i čine širk robujući kipovima, a ne Allahu. Allahova znamenja i islam poriče samo svaki izdajnik koji ne drži do dogovora, i svaki nezahvalnik koji negira Božije blagodati i zaboravlja dobročinstvo.
Kapag pumaligid sa kanila mula sa bawat gilid ang mga alon na tulad ng mga bundok at mga ulap ay dumadalangin sila kay Allāh lamang habang mga nagpapakawagas para sa Kanya sa pagdalangin at pagsamba. Ngunit noong tumugon si Allāh sa kanila, sumagip Siya sa kanila patungo sa katihan, at nagligtas Siya sa kanila mula sa pagkalunod, mayroon sa kanila na katamtaman, na hindi nagsagawa ng kinailangan sa kanya na pagpapasalamat ayon sa pamamaraan ng kalubusan, at mayroon sa kanila na tagapagkaila sa biyaya ni Allāh. Walang nagkakaila sa mga tanda Namin kundi bawat taksil sa pangako – tulad ng nakipagkasundo kay Allāh na talagang kung magliligtas Siya rito ay talagang magiging kabilang nga ito sa mga tagapagpasalamat sa Kanya – na palatangging magpasalamat sa mga biyaya ni Allāh: hindi siya nagpapasalamat sa Panginoon niya na nagbiyaya nga mga ito sa kanya.
Ey İnsanlar! Emirlerini yerine getirerek ve yasaklarından sakınarak Rabbinizden korkun. Babanın evladı, evladın da babası için hiçbir fayda veremeyeceği o günün azabından korkun. Yüce Allah'ın, kıyamet günü karşılıkları verme vaadi haktır, gerçekleşeceğinde hiçbir şüphe yoktur. Dünya hayatı içindeki şehvet ve eğlence sizi aldatmasın. Aynı şekilde Allah'ın sizi cezalandırmada acele etmemesi ve sizden azabı ertelemesi ile de şeytan sizi kandırmasın.
"Hai manusia, bertakwalah kepada Rabbmu dan takutilah suatu hari yang (pada hari itu) seorang bapak tidak dapat meno-long anaknya dan seorang anak tidak dapat (pula) menolong ba-paknya sedikit pun. Sesungguhnya janji Allah adalah benar, maka janganlah sekali-kali kehidupan dunia memperdayakan kamu, dan jangan pula penipu (setan) memperdayakan kamu dalam (menaati) Allah." (Luqman: 33).
O people! Be mindful of your Lord by fulfilling His commands and refraining from His prohibitions, and fear His punishment on the day when no father will be able to benefit his child, nor a child benefit its father in the slightest. Indeed, the promise of Allah of requital on the Day of Judgment is true and will inevitably be fulfilled, so let not the worldly life and whatever desires and amusements it contains deceive you, nor let Satan deceive you by misunderstanding the forbearance of Allah and His delaying the punishment from you.
¡Gente! Tengan presente a su Señor cumpliendo sus mandamientos y apartándose de lo que ha prohibido. Teman Su castigo el día en que ningún padre pueda beneficiar a su hijo, ni un hijo beneficiar a su padre en lo más mínimo. Ciertamente, la promesa de Al-lah de retribuir en el Día del Juicio es verdadera e inevitablemente se cumplirá, así que no permitan que la vida mundana y todos sus placeres los engañen, ni permitan que Satanás los engañe malinterpretando la paciencia de Al-lah y el hecho de que Él retrase el castigo que merecen.
The Command to fear Allah and remember the Day of Resurrection
Here Allah warns people about the Day of Resurrection, and commands them to fear Him and remember the Day of Resurrection when
لاَّ يَجْزِى وَالِدٌ عَن وَلَدِهِ
(no father can avail aught for his son,) which means, even if he wanted to offer himself as a sacrifice for his son, it would not be accepted from him. The same will apply in the case of a son who wants to sacrifice himself for his father -- it will not be accepted from him. Then Allah reminds them once again with the words:
فَلاَ تَغُرَّنَّكُمُ الْحَيَوةُ الدُّنْيَا
(let not then this present life deceive you,) meaning, do not let your feelings of contentment with this life make you forget about the Hereafter.
وَلاَ يَغُرَّنَّكُم بِاللَّهِ الْغَرُورُ
(nor let the chief deceiver deceive you about Allah.) refers to the Shaytan. This was the view of Ibn `Abbas, Mujahid, Ad-Dahhak and Qatadah. The Shaytan makes promises to them and arouses in them false desires, but there is no substance to them, as Allah says:
يَعِدُهُمْ وَيُمَنِّيهِمْ وَمَا يَعِدُهُمْ الشَّيْطَـنُ إِلاَّ غُرُوراً
(He makes promises to them, and arouses in them false desires; and Shaytan's promises are nothing but deceptions.) (4:120). Wahb bin Munabbih said: `Uzayr, peace be upon him, said: "When I saw the misfortune of my people, I felt very sad and distressed, and I could not sleep, so I prayed to my Lord and fasted, and I called upon Him weeping. There came to me an angel and I said to him: `Tell me, will the souls of the righteous intercede for the wrongdoers, or the fathers for their sons' He said: `On the Day of Resurrection all matters will be settled, and Allah's dominion will be made manifest and no exceptions will be made. No one will speak on that Day except with the permission of the Most Merciful. No father will answer for his son, or any son for his father, or any man for his brother, or any servant for his master. No one will care about anybody except himself, or feel grief or compassion for anyone except himself. Everyone will be worried only about himself. No one will be asked about anybody else. Each person will be concerned only about himself, weeping for himself and carrying his own burden. No one will carry the burden of another."' This was recorded by Ibn Abi Hatim.
Wahai manusia! Bertakwalah kepada Tuhan kalian dengan menaati segala perintah-Nya dan meninggalkan segala larangan-Nya dan takutlah terhadap siksa pada hari di saat orang tua tidak bisa menolong anaknya dan seorang anak tidak bisa menolong orang tuanya. Sesungguhnya janji Allah untuk memberikan balasan amalan pada hari Kiamat adalah janji yang pasti, tidak mungkin gagal, sebab itu janganlah kehidupan dunia dengan segala kesenangan dan kelalaiannya ini menipu kalian dan janganlah setan menipu kalian dengan kesabaran Allah dan penundaan azab-Nya terhadap kalian.
33- Ey insanlar! Rabbinize karşı takvalı olun ve babanın oğluna, oğlun da babasına hiçbir fayda sağlayamayacağı bir günden korkun. Şüphe yok ki Allah’ın vaadi haktır. O halde dünya hayatı sakın sizi aldatmasın. O çok aldatıcı (şeytan) da sakın sizi Allah ile aldatmasın.
33. Yüce Allah, emirlerini yerine getirmek ve yasaklarını terk etmekten demek olan takvâyı insanlara emretmekte; herkesin kendisinden başka hiçbir şeyi önemsemeyip hiçbir şeye aldırmayacağı o zorlu gün olan Kıyamet gününden korkmaları gerektiğine de dikkatlerini çekmektedir:“Babanın oğluna, oğlun da babasına hiçbir fayda sağlayamayacağı bir günden korkun.”Bular birbirlerinin ne iyiliklerine bir şey katabilecek, ne de kötülüklerinden bir şey eksiltebilecektir. Çünkü her bir kulun ameli, artık tamamlanmış ve onun alacağı karşılık da kesinleşmiş olacaktır.
Yüce Allah'ın bu dehşetli güne dikkatleri çekmesi, kula takva konusunda güç verecek ve bunu ona kolaylaştıracak bir husustur. Bu da Yüce Allah’ın kullarına rahmetinin bir tecellisidir. Onlara kendilerini mutluluğa ulaştıracak takvâyı emretmekte ve bundan dolayı da onlara mükâfat vaat etmektedir. Yine onları cezaya karşı da uyarmakta ve öğütlerle, korkutucu şeyleri haber vermekle de onları uyarmaktadır. Ey âlemlerin Rabbi! Bundan dolayı sana hamd-ü senalar olsun.“Şüphe yok ki Allah’ın vaadi haktır.” Bundan şüpheye düşmeyin. Bu vaadi doğru kabul etmeyen kimseler gibi amellerde bulunmayın. O nedenle Yüce Allah:“O halde dünya hayatı sakın sizi aldatmasın”buyurmaktadır. Ynai dünya hayatı süsü, allı pullu hali, içindeki fitne ve imtihan araçları ile sizleri aldatmasın.“O çok aldatıcı” olan şeytan “da sakın sizi Allah ile aldatmasın.” Şeytan, her zaman için insanı aldatmakta ve hiçbir zaman onun yakasını bırakmamaktadır. Yüce Allah’ın kulları üzerinde bir hakkı vardır. Şöyle ki O, amellerinin karşılığını kendilerine vermek ve kullar onun hakkını eksiksiz olarak yerine mi getirmişlerdir yoksa bu konuda kusurlu mu hareket etmişlerdir diye ortaya çıkarmak için bir süre belirlemiş ve onlara bunu vaat etmiştir. O halde bu, önemsenmesi gereken bir husustur. Kulun bunu daima gözünün önünde bulundurması ve uğrunda didinip duracağı ana sermayesi yapması gerekir. Böyle bir maksadın önündeki en büyük engel ise şüphesiz fitneye düşüren dünya ve kötülükleri güzel göstererek vesvese veren şeytandır. O nedenle Yüce Allah kullarına hem dünyaya aldanmalarını hem de o çok aldatıcının kendilerini Allah ile aldatmasına kanmalarını yasaklamaktadır:“Şeytan onlara vaatlerde bulunur, olmayacak kuruntulara sürükler. Oysa şeytan kendilerine aldatmadan başka bir şey vaat etmez.”(en-Nisâ, 4/120)
O gente, temete il vostro Dio, obbedendo ai Suoi ordini e rispettando i Suoi divieti, e temete il tormento di un giorno in cui il padre non potrà essere utile al figlio, né il figlio potrà essere utile al padre in nulla. In verità, la promessa della retribuzione di Allāh, nel Giorno del Giudizio, è ineluttabile; non fatevi ingannare dalla vita terrena e dai desideri distruttivi che vi sono in essa, e non fatevi ingannare da Satana per il fatto che Allāh sia benevolo con voi, rinviando la vostra punizione.
Ô gens, craignez votre Seigneur en vous conformant à Ses commandements et en renonçant à ce qu’Il a défendu, et craignez le châtiment d’un jour où un père ne pourra rien pour son fils, ni un fils pour son père. La promesse d’Allah de vous rétribuer le Jour de la Résurrection est ferme et se réalisera irrémédiablement. Que la vie ici-bas ornée de ses plaisirs et de ses distractions ne vous trompe pas et que Satan ne vous induise pas en erreur concernant l’indulgence d’Allah et le report de Son châtiment.
Ljudi, bojte se Uzvišenog Allaha, svog Gospodara, izvršavajući vjeronaredbe i sustežući se od vjerozabrana te strepite od Dana čija će kob biti svugdje prisutna! Imajte na umu da tad roditelj neće moći svom djetetu pomoći, niti će dijete moći roditelju pomoći; neće biti rodbinskih veza, ni zagovornika, ni pomagača! Da će Kijametski dan nastupiti – Allah vam obećava, to je istinito obećanje u koje nema nimalo sumnje, pa stoga nemojte dozvoliti da vas život ovozemaljski zavede, sa svojim ukrasima i čarima, jer on kratko traje, varljiv je i nestvaran. I nemojte nipošto dopustiti da vas pokoleba šejtan i obmani pozivajući se na Allahovu milost i izostanak kazne zbog grijeha!
O mga tao, mangilag kayong magkasala sa Panginoon ninyo sa pamamagitan ng pagsunod sa mga ipinag-uutos Niya at pag-iwas sa mga sinasaway Niya. Mangamba kayo sa pagdurusa sa isang Araw na hindi makapagdudulot doon ang isang magulang para sa anak niya at hindi makapagdudulot ang isang inanak para sa magulang niya ng anuman. Tunay na ang pangako ni Allāh ng pagganti sa Araw ng Pagbangon ay napagtibay at magaganap nang walang pasubali. Kaya huwag ngang manlinlang sa inyo ang buhay na pangmundo sa pamamagitan ng narito na mga ninanasa at mga pampalibang at huwag ngang manlinlang sa inyo ang demonyo dahil sa pagtitimpi ni Allāh sa inyo at pagpapahuli Niya ng pagdurusa sa inyo.
Commentary
In the first of the two verses cited above, the address is to common people, believing and disbelieving both. They have been served with a notice that they will face Allah and be accountable before Him for their deeds on the day of Judgment and that they should be prepared for it. It was said: يَا أَيُّهَا النَّاسُ اتَّقُوا رَبَّكُمْ ( O people, fear your Lord - 33). At this place, the text has not gone by the name of Allah Ta'ala or His some other attribute. Instead of that, it has elected to mention the attribute of Rabb (master, sustainer of all, usually translated as Lord with this sense included therein). This serves as an indicator towards the nature of fearing Allah Ta’ ala. Hence, the command to fear given here is not the kind of fear one habitually has from some beast or enemy. The reason is that 'Allah Ta'ala is your Rabb. He nourishes, sustains and cherishes you. He is the compassionate master. Why would someone apprehend this kind of danger from Him?' Instead of that, the fear mentioned at this place is the particular 'fear' that is necessarily generated because of the sublimity and awe of one's elders. It is in that sense that a son 'fears' his father and a student, his teacher. They are no enemies. They are not going to hurt them. But, their affectionate sublimity and awe reside in hearts and it is from there that these two make one obey a father and a teacher. This is what is meant at this place and it is being said that 'the sublimity and awe of Allah Ta'ala should reign supreme over your hearts so that you can obey Him, perfectly and easily.'
The next sentence reads: call وَاخْشَوْا يَوْمًا لَّا يَجْزِي وَالِدٌ عَن وَلَدِهِ وَلَا مَوْلُودٌ هُوَ جَازٍ عَن وَالِدِهِ شَيْئًا (and fear a day when no father will suffice his son, nor will a son be sufficing his father in the least - 33). It means the father and son out of whom one is a believer and the other, a disbeliever. The sense is that a believing father would neither be able to remit or reduce the punishment of his disbelieving son nor would he be able to bring any benefit to him. Similarly, a believing son will be of no avail to his disbelieving father.
The reason for this particularization lies in other verses of the noble Qur'an, and the narratives of Hadith. There it has been clarified that, on the day of Judgment, parents will intercede on behalf of their children and the children on behalf of their parents. Then, this intercession will turn out to be successful as well. Says the Qur'an: وَالَّذِينَ آمَنُوا وَاتَّبَعَتْهُمْ ذُرِّيَّتُهُم بِإِيمَانٍ أَلْحَقْنَا بِهِمْ ذُرِّيَّتَهُمْ (And those who believed and their children followed them in belief, We will join their children with them - 52:21) even though their deeds may not match the ranking of the deeds of their parents, but such would be the barakah of righteous parents that they too would be made to reach where their parents are. But, this is subject to the condition that the children should be believers - even though, their deeds may have suffered from some shortcomings.
Similarly, in another verse, it was said: جَنَّاتُ عَدْنٍ يَدْخُلُونَهَا وَمَن صَلَحَ مِنْ آبَائِهِمْ وَأَزْوَاجِهِمْ وَذُرِّيَّاتِهِمْ (the eternal gardens they enter, and the righteous of their fathers, spouses, and progeny as well - 13:23). Qualification refers here to their being believers.
Both these verses prove that, should parents and children and, in the same way, a husband and wife, share the common denominator of being believers, then, they will receive benefit from each other even on the day of Judgment. Similar to this, there are several narratives of Hadith which report children interceding on behalf of their parents. Therefore, this rule set forth in the present verse (33) - that no father can bring any benefit to his son and no son to his father on the day of Judgment - can become operative only in a situation when one of them is a believer while the other, a disbeliever. (Mazhari)
Special Note:
Here, it should be noted that the statement declaring the inability of a father to bring benefit to his son (لَّا يَجْزِي وَالِدٌ عَن وَلَدِهِ - 3) has been made through a verbal sentence, but two changes were made while mentioning the other side of it. Firstly, it was described in the form of a nominal sentence. Secondly, the word: مَولُود (maulud) meaning the born one, that is, a son, was employed instead of ) وَلَد walad) which is more common for 'son.' There is a wise consideration at work here. A nominal sentence is more emphatic as compared to a verbal sentence. By this change in the sentence, a hint was released towards the difference between a father and his children. The love of a father with his children is more intense. Contrary to this, the love of children does not reach this level of intensity even in the mortal world. However, the likelihood of either of the two bringing any benefit for each other on the day of Judgment has been negated in the case of both, but the children's lack of ability to bring benefit has been described with added emphasis. Then, there is a particular wise consideration in electing the word: مَولُود (maulud) instead of وَلَد) (walad). The word, 'maulud' denotes one's own son or children only. As for the word, وَلَد 'walad,' it is general and includes the children of one's children as well. Thus, it is from another angle that the same subject has been strengthened. It is being virtually said, 'when even the son from the very loins of the father would be of no avail to the father, any expectations from the grandson and the great grandson are futile.'
In the next verse, the knowledge of five things has been declared as exclusive to Allah Ta’ ala and that no created being has that knowledge except Him and at this ends the Surah Luqman:
Hỡi con người! Các ngươi hãy kính sợ Thượng Đế của các ngươi mà tuân thủ đúng theo mọi sắc lệnh của Ngài, các ngươi hãy lo sợ cho sự trừng phạt của Ngày mà cha con không ai có thể giúp đỡ được ai bất cứ điều gì. Chắc chắn Lời Hứa của Allah về việc thưởng phạt trong Ngày Tận Thế sẽ xảy ra. Thế nên các ngươi đừng để cuộc sống trần gian này đánh lừa các ngươi từ dục vọng của các ngươi và niềm vui ngắn ngủi của nó và các ngươi đừng để lũ Shaytan lường gạt các ngươi về sự chịu đựng của Allah khi Ngài trì hoãn việc trừng phạt các ngươi.
Sesungguhnya hanya di sisi Allahlah pengetahuan tentang hari Kiamat, Dia mengetahui kapan terjadinya. Dia juga menurunkan hujan kapan saja sesuai kehendak-Nya. Dia mengetahui apa yang ada di dalam rahim; apakah ia lelaki ataukah perempuan, sengsara atau bahagia? Tidak ada jiwa yang mengetahui apa yang akan diusahakannya besok, apakah kebajikan ataukah kejahatan dan tidak ada jiwa yang mengetahui di bumi mana ia akan mati. Hanya Allahlah yang mengetahui semua itu. Sesungguhnya Allah Maha Mengetahui dan Maha Mengenal semua perkara itu, tidak ada sesuatu pun dari perkara itu yang luput dari-Nya.
Ciertamente, solo Al-lah tiene conocimiento de cuándo será la Hora: Él sabe cuándo ocurrirá, Él envía la lluvia cuando quiere y Él sabe lo que hay en cada vientre: si será de los bienaventurados o de los condenados. Ningún alma sabe qué le sucederá al día siguiente, ni sabe en qué tierra morirá. Solo Al-lah sabe todo eso, Él es Conocedor y Consciente de todo; nada está oculto para Él.
Indeed, Allah alone has knowledge of the Hour: He knows when it will occur; He sends the rain whenever He wishes and He knows what is in the wombs: whether it is male or female, successful or wretched. No soul knows what good or bad it will do the next day, nor does it know what land it will die in. Rather, Allah is the one who knows all of that, He is Knower and Aware of all that; nothing is hidden from Him.
Thật sự chỉ có Allah duy nhất mới tận tường bao giờ đến Ngày Tận Thế; Ngài biết rõ khi nào nó xảy ra, Ngài trút mưa xuống khi nào Ngài muốn, Ngài biết rõ trong dạ con đang mang thai là trai hay gái, gặp bất hạnh hay được hạnh phúc; và không một ai biết trước điều gì xảy ra với y vào ngày mai là tốt hay xấu, và cũng không một ai biết đâu là mảnh đất mà y sẽ chết. Chỉ Allah duy nhất luôn tận tường mọi thứ, Ngài tinh thông mọi thứ, không một điều gì có thể giấu được Ngài.
إِنَّ اللَّـهَ عِندَهُ عِلْمُ السَّاعَةِ وَيُنَزِّلُ الْغَيْثَ وَيَعْلَمُ مَا فِي الْأَرْحَامِ ۖ وَمَا تَدْرِي نَفْسٌ مَّاذَا تَكْسِبُ غَدًا ۖ وَمَا تَدْرِي نَفْسٌ بِأَيِّ أَرْضٍ تَمُوتُ
Surely, it is Allah with whom rests the knowledge of the Hour, and He sends down the rain, and He knows what is in the wombs. And no one knows what he will earn tomorrow and no one knows in which land he will die. Surely, Allah is All Knowing, All Aware - 31:34.
Though, it has not been made explicit in the first three things that no one has their knowledge other than Allah, but the style of the statement is such that it seems to give the impression that the knowledge of these things rests limited to Divine Knowledge. As for the other two things mentioned later, there it has been explicitly said that no one has their knowledge other than Allah. These very five things have been called "keys to the Unseen" (مَفَاتح الغیب :mafatih al-ghayb) in a verse of Surah Al An` am: وَعِندَهُ مَفَاتِحُ الْغَيْبِ لَا يَعْلَمُهَا إِلَّا هُوَ (And with Him are the keys of the Unseen. No one knows them but He - 6:59). In Hadith, it has been referred as مَفَاتیح الغیب (mafatih al-ghayb). Both مَفَاتح (mafatih) and مَفَاتیح (mafatih) are the plural forms of مِفتَاح (miftah) meaning key which opens locks. It signifies sources of the Unseen that unravel its information.
The Issue of the ` Ilm ul-Ghayb عِلمُ الغَیب (Knowledge of the Unseen)
Necessary details about this issue have been given under the commentary on verse 65: قُل لَّا يَعْلَمُ مَن فِي السَّمَاوَاتِ وَالْأَرْضِ الْغَيْبَ إِلَّا اللَّـهُ (Say, 'No one in the heavens and the earth has the knowledge of the Unseen except Allah.' - 27:65) of Surah An-Naml (Ma’ ariful-Qur’ an, Volume VI). That the knowledge of the unseen is particular to Allah Ta’ ala in the absolute sense has been explicitly mentioned in this verse - and this has been the belief of the entire Muslim community from the earliest to the succeeding generations. As for the description of only five things particularly - that no created being has their knowledge and that it is Allah alone who knows these - it is not meant for particularization. Otherwise, it would pose a contradiction with the verse of Surah An-Naml quoted above. The fact is that these five things have been mentioned here to highlight their special significance.
There is a reason for this specific treatment and marked attention. Things of the Unseen that one is generally keen to find out are just these five. Then, there are astrologers and their kind who lay a claim to the knowledge of the unseen. Things they usually pick up to inform people about, and thereby prove that they are possessors of the knowledge of the unseen, are again these very five things. And in some narratives of Hadith it has been reported that someone had asked the Holy Prophet ﷺ about these five things whereupon this verse was revealed and wherein it has been stated that the knowledge of these five is particular with Allah Ta’ ala. (Ruh u1-Ma’ ani)
As for the statement of the Holy Prophet ﷺ reported on the authority of Sayyidna Ibn ` Umar and Ibn Mas` ؓ in Hadith: اُوتِیتُ مَفَاتِح کُلِّ شَیءِ اِلَّاالخَمس (I have been given the keys to everything except the five) (reported by Imam Ahmad - Ibn Kathir), the word: اُوتِیتُ (I have been given) itself makes it all clear. It shows that the knowledge of unseen things other than these five which came to the Holy Prophet ﷺ came in the form of revelation (wahy) from Allah Ta’ ala. Therefore, it is not included under the definition of the knowledge of the unseen ('Ilm ul-ghayb) because the news about things unseen given to the blessed prophets through wahy (revelation) and to the men of Allah (auliya' ) through ilham (inspiration) come from Allah Ta’ ala. In terms of their reality, they are not the knowledge of the unseen based on which they could be called the possessors of 'the knowledge of the unseen' (` alim ul-ghayb). They are, rather, اَنباُء الغَیب (news of the unseen). This is an area of Divine prerogative. Whenever Allah Ta’ ala so wills, and in whatever measure He wills, He would bestow such information on His angels, messengers and favored servants. These are called (anba 'ul-ghayb) in the noble Qur'an, for instance: تِلْكَ مِنْ أَنبَاءِ الْغَيْبِ نُوحِيهَا إِلَيْكَ (These are some reports from the Unseen (events) which We reveal to you - 11:49).
Therefore, the Hadith quoted above means that, no doubt, Allah Ta’ ala has made these five things so exclusive to Himself that no angel or messenger has been given their knowledge even as 'news' of the unseen. However, besides these, a fair amount of the knowledge relating to other unseen things is given out to the blessed prophets (علیہم السلام) through the medium of wahy (revelation).
Thus, from what has been discussed above, we now know one more reason why these five things have been mentioned specially.
A doubt and its answer
The cited verse proves that even in the absolute knowledge of the unseen which is an integral attribute of Allah Ta’ ala there are five particular things the knowledge of which is not given to any prophet even through wahy (revelation). This demands that these things should never become known to anyone. However, countless events relating to men of Allah (auliya' ) in the Muslim community have been reported to the effect that somewhere they gave the news of rain, or pregnancy, or someone doing or not doing a deed in the future, or someone's exact place of death. And this foreboding turned out to be true as well when observed.
Similarly, there are some astrologers or people well versed in the art of divination through what is known as Jafar and Ramal who would come up with some bits of information about these things and these, at some times, would turn out to be true as well. This raises the question: How, then, could these five things remain exclusive to Divine Knowledge?
One answer to this question is the same as has appeared in details under our Commentary on Surah An-Naml (27:65, Ma’ ariful-Qur an, Volume VI). A brief one has been given above to the effect that the Knowledge of the Unseen, in its real sense, is knowledge without the mediation of a physical cause - that is, sans medium, by itself. If these things are received by the blessed prophets through wahy (revelation), by men of Allah (auliya' ) through ilham (inspiration) and by astrologers and other claimants to divination or prediction through their calculations and physical causes, then, that is no knowledge of the unseen as such. Instead, these are 'news' of the unseen. If someone from among the creation of Allah were to receive such news relating to some partial or personal matter, it would not be contradictory of the cited verse. The reason is simple. According to the substance of the verse, the total knowledge of these five things, a knowledge which comprehends everything created as well as every relative condition, is something not given by Allah Ta'ala to anyone, neither through wahy (revelation) nor through ilham (inspiration). That someone gets to receive some partial knowledge through ilham (inspiration) in a stray case is not contradictory to it.
In addition to that, when we say 'ilm (knowledge), it means absolute knowledge. That no one has except Allah Ta’ ala. The knowledge a man of Allah (waliyy) receives through ilham (inspiration) is not absolute. Many probabilities of error or false perception exist in it. As for the information given out by astrologers and their ilk, it is a common observation that they hardly come up to the level of a single truth out of ten lies. How can that be called 'absolute knowledge'?
The issue of the Knowledge of the Unseen: An important note
My respected teacher, Shaykh ul-Islam Shabbir Ahmad 'Usmani has made a brief but comprehensive comment in his explanatory notes on the Holy Qur'an which helps remove all doubts and difficulties of the nature mentioned above. He has said that there are two kinds of al-Ghayb (the unseen): (1) Injunctions of the unseen (al- ahkam ul-ghaybiyyah), such as, the injunctions originating from revealed laws that include the knowledge of the Being and attributes of Allah Ta'ala as well and are called the knowledge of beliefs (al-` aqa'id). Also included therein are all injunctions of the Shari'ah or revealed law which tell us as to what sort of conduct meets the approval or disapproval of Allah Ta’ ala. It goes without saying that all these things belong to nowhere but the unseen.
(2) Cosmology of the unseen (al-akwan ul-ghaybiyyah), that is, the knowledge of the events occurring in the world. The knowledge of the unseen things of the first kind has been given by Allah Ta'ala to His prophets and messengers. This is mentioned in the Qur'an in the following words: فَلَا يُظْهِرُ عَلٰي غَيْبِهٖٓ اَحَدًا اِلَّا مَنِ ارْتَضٰى مِنْ رَّسُوْلٍ (He is the) Knower of the Unseen. So He does not let anyone know His Unseen, except a messenger whom He chooses (to inform through revelation) - 72:26-27.
As for the unseen events and occurrences of the other kind, their knowledge - the whole of it - is just not given by Allah Ta’ ala to anyone. That remains categorically exclusive to Him as His intrinsic attribute. But, He gives partial knowledge of particular events when He wills and as much He wills. As such, the real knowledge of the unseen - all of it - remains exclusive to Allah Ta’ ala. Then, as is His customary practice, He reveals to the blessed prophets the knowledge of the injunctions of the unseen from out of His knowledge of the unseen - and this very knowledge is the purpose of their mission. Then, there is the partial knowledge of the events and occurrences of the world. That too is given by Allah Ta’ ala to prophets through revelation (wahy) and men of Allah (auliya' ) through inspiration (ilham) at His discretion and to the measure of His choice. Thus, the part of knowledge so given is knowledge that has been bestowed on them by Allah Ta’ ala. In the real sense, this cannot be called: علم الغیب (` ilm ul-ghayb: the knowledge of the unseen). Instead, it is called: اَنباء الغیب "an[ m ] ba' il-ghayb: the news of the unseen."
Special note concerning the words of the verse
In this verse, the objective is to describe the exclusiveness of the knowledge of these five things with Allah Ta’ ala in a manner that shows marked care and attention. This objective obviously required that five things should have been enumerated under a single head saying that their knowledge is exclusive to Allah Ta’ ala and that no created entity has been given their knowledge. But, in the cited verse, this was not done. Instead, as for the knowledge of the initial three things, it was mentioned positively as being exclusive to Allah - while, in the later two things, the statement was negative declaring that no one other than Allah has their knowledge. Let us go back to the initial three things. Here, a variation in style becomes fairly visible even in these three. We see that the knowledge of the Hour has been mentioned in the following manner: إِنَّ اللَّـهَ عِندَهُ عِلْمُ السَّاعَةِ (Surely, it is Allah with whom rests the knowledge of the Hour). Then the mode changes. The second thing has been taken up in the form of a verbal sentence by saying: يُنَزِّلُ الْغَيْثَ (and He sends down the rain). It simply has no mention of the knowledge of rain. Instead, it mentions the sending down of rain. The third thing was mentioned with a changed mode once again and it was said: وَيَعْلَمُ مَا فِي الْأَرْ حَامِ (and He knows what is in the wombs). This change of modality can only be taken as a sampling of versatility in eloquence of speech. If one were to ponder, there are other elements of wisdom embedded here. The respected author of Bayan ul-Qur'an has described these in his Tafsir.
In brief, the last two things - what will one earn tomorrow and in which land will one die - are states connected with the human person. It was probable that one would try to seek the relevant knowledge about these. Therefore, in both these cases, the acquiring of such knowledge on the part of anyone other than Allah was negated. Also proved effectively through this statement was the absence of the knowledge of the first three things for anyone other than Allah. The argument was simple. Here is someone who does not know about his doings and earnings tomorrow. Then, he does not know the end of it all, the point when and where he will die. How could he, then, be expected to know the heavens and the coming of rains and the thing hidden in the dark layers of a mother's womb? Finally, when mentioning the last thing, it was said that one does not know the place of one's death. Yes, the text mentions 'place' only - although, one does not know one's time of death too just like the place of death. The reason is that the place of death, even if not known definitely, is something one can guess in terms of one's outward living conditions. One can naturally assume that the place where one is settled would be the place where one would die, and at the least, the place where one is to die is, after all, present somewhere in the world. This is contrary to the time of death. This time is in the future and the future is not here yet. So, a person who cannot know about his place of death, despite that it is present actually, how can it be imagined about him that he would come to know his time of death which simply does not exist then?
So, the negation of one thing here makes the negation of others obvious in the first degree. Therefore, the text takes up both these things in the negative mode. As for the first three things, they are by themselves outside the scope of human access under perceptible conditions. That human knowledge has nothing to do with it is all too clear. Therefore, a positive mode was chosen to describe their exclusiveness to Allah Ta’ ala.
Before parting with the subject, a few words about the use of nominal form in the first sentence and the verbal one in the later two sentences may be useful. Perhaps, the wisdom therein is to suggest that the Qiyamah or the Last Day is a definite imperative with no change in it. This is contrary to the coming of rain and the period of pregnancy. Their conditions keep changing - and the verbal sentence is suggestive of change. Therefore, that is what was used in both these cases. Then, we notice a delicacy of treatment within these two as well. When dealing with the conditions of pregnancy, what was mentioned was Divine knowledge: وَيَعْلَمُ مَا فِي الْأَرْحَامِ (and He knows what is in the wombs - 34) while in taking up the subject of the coming of rain, there is just no mention of knowledge. There is a reason for it. Here, by mentioning the sending down of rain, it was tacitly suggested that the rain to which are tied thousands of human benefits is something that comes at the bidding of Allah alone and that no one else exercises the ultimate control over it. As for the essential exclusiveness of its knowledge being with Allah, it already stands proved from the very context of the statement....
Al-hamdulillah
The Commentary on
Surah Luqman
Ends here
In the present world, people have been given a certain amount of liberty as a means of putting them to the test. Man takes this trial-oriented freedom as the real freedom. This is the greatest illusion. All human evils are born out of this illusion. Apparently, it seems that a man is free to do whatever he likes in this world and there is nobody to check him. But the fact remains that a very difficult period is awaiting him, when even father and son will not be able to support one another. Isn’t asking the question, ‘If Judgement Day is coming, then when is it going to come?’ transgressing human limits? Man is unaware of the immediate future of the known and familiar things surrounding him. For instance, he is unable to make an accurate prediction about the rains, the growth of a baby in the mother’s womb, his future earnings, the time of his death, etc. Despite his limited knowledge, man accepts these facts as realities. Similarly, man should believe in the coming of the Day of Judgement on the basis of the brief indications he has of it.
"Sesungguhnya Allah, hanya pada sisiNya sajalah pengeta-huan tentang Hari Kiamat; dan Dia-lah Yang menurunkan hujan, dan mengetahui apa yang ada dalam rahim. Dan tiada seorang pun yang dapat mengetahui (dengan pasti) apa yang akan diusahakan-nya besok. Dan tiada seorang pun yang dapat mengetahui di bumi mana dia akan mati. Sesungguhnya Allah Maha Mengetahui lagi Maha Mengenal." (Luqman: 34).
(34) Sudah pasti bahwa sesungguhnya Allah سبحانه وتعالى, ilmu penge-tahuanNya meliputi apa-apa yang ghaib dan yang nampak, hal-hal yang lahir dan yang batin; dan kadang Allah سبحانه وتعالى memperlihatkan kepada hamba-hambaNya beberapa perkara-perkara ghaib. Se-dangkan perkara yang lima macam ini termasuk perkara-perkara yang ilmunya tersembunyi dari seluruh manusia. Ia tidak diketahui oleh seorang pun nabi yang diutus sebagai rasul dan tidak pula oleh seorang malaikat muqarrab (yang didekatkan), apalagi oleh yang lainnya.
Maka Allah berfirman, ﴾ إِنَّ ٱللَّهَ عِندَهُۥ عِلۡمُ ٱلسَّاعَةِ ﴿ "Sesungguhnya Allah, hanya pada sisiNya sajalah pengetahuan tentang Hari Kiamat." Mak-sudnya, Dia mengetahui kapan terjadinya, sebagaimana yang di-firmankan Allah سبحانه وتعالى,
﴾ يَسۡـَٔلُونَكَ عَنِ ٱلسَّاعَةِ أَيَّانَ مُرۡسَىٰهَاۖ قُلۡ إِنَّمَا عِلۡمُهَا عِندَ رَبِّيۖ لَا يُجَلِّيهَا لِوَقۡتِهَآ إِلَّا هُوَۚ ثَقُلَتۡ فِي ٱلسَّمَٰوَٰتِ وَٱلۡأَرۡضِۚ لَا تَأۡتِيكُمۡ إِلَّا بَغۡتَةٗۗ ﴿
"Mereka menanyakan kepadamu tentang kiamat, 'Bilakah terjadi-nya.' Katakanlah, 'Sesungguhnya pengetahuan tentang kiamat itu adalah pada sisi Rabbku; tidak seorang pun yang dapat menjelaskan waktu keda-tangannya kecuali Dia.' Kiamat itu amat berat (huru-haranya bagi makh-luk) yang di langit dan bumi. Kiamat itu tidak akan datang kepadamu melainkan dengan tiba-tiba." (Al-A'raf: 187).
﴾ وَيُنَزِّلُ ٱلۡغَيۡثَ ﴿ "Dan Dia-lah Yang menurunkan hujan," maksud-nya, hanya Dia semata yang bisa menurunkannya dan mengetahui waktu turunnya, ﴾ وَيَعۡلَمُ مَا فِي ٱلۡأَرۡحَامِۖ ﴿ "dan mengetahui apa yang ada dalam rahim." Dia-lah yang menciptakan apa yang ada di dalam rahim, dan Dia mengetahui hakikatnya, apakah dia laki-laki ataukah pe-rempuan?
Maka dari itu malaikat yang bertugas mengurusi rahim ber-tanya kepada Allah,
هَلْ هُوَ ذَكَرٌ أَمْ أُنْثَى؟ فَيَقْضِي اللّٰهُ مَا يَشَاءُ.
"'Apakah janin ini laki-laki atau perempuan?' Lalu Allah memutus-kan apa yang dikehendakiNya."[51]
﴾ وَمَا تَدۡرِي نَفۡسٞ مَّاذَا تَكۡسِبُ غَدٗاۖ ﴿ "Dan tiada seorang pun yang dapat mengetahui apa yang akan diusahakannya besok," dari usaha dalam urusan agamanya dan urusan dunianya, ﴾ وَمَا تَدۡرِي نَفۡسُۢ بِأَيِّ أَرۡضٖ تَمُوتُۚ ﴿ "dan tiada seorang pun yang dapat mengetahui di bumi mana dia akan mati." Tetapi hanya Allah sajalah yang mengetahui semua itu. Setelah Allah سبحانه وتعالى mengkhususkan hal-hal tersebut (bagi diriNya), maka Dia menyatakan bahwa keluasan ilmuNya meliputi segala sesuatu, seraya berfirman, ﴾ إِنَّ ٱللَّهَ عَلِيمٌ خَبِيرٞ ﴿ "Sesungguhnya Allah Maha Menge-tahui lagi Maha Mengenal." Dia meliputi segala sesuatu yang lahir, yang batin, yang tersembunyi, yang tersimpan, dan yang rahasia. Dan di antara hikmahNya yang sempurna adalah Dia merahasiakan lima perkara tersebut dari hamba-hambaNya, karena di dalamnya terkandung banyak maslahat yang sudah pasti tidak bisa diragukan lagi bagi siapa saja yang merenungkannya.
Selesailah tafsir Surat Luqman dengan berkat karunia dan pertolongan dari Allah, dan segala puji hanya bagi Allah.
Samo Allah, niko drugi, zna kad će nastupiti Čas sudnji; samo On, niko drugi, čini da pada kiša iz oblaka; samo Znalac svih tajni zna šta je u svakoj materici; samo On zna šta će svaka duša sutra steći, a ona to ne zna; i samo lijepi Allah zna u kojoj će zemlji svaka duša umrijeti, a ona to ne zna. To je tako, jer je Allah Sveznajući, ništa Mu nije skriveno, On zna šta se tajno čini i šta se na javu iznosi!
لاَ يُجَلِّيهَا لِوَقْتِهَآ إِلاَّ هُوَ
(None can reveal its time but He) (7:187). Similarly, no one but Allah knows when rain will fall, but when He issues the commands, the angels who are entrusted with the task of bringing rain know about it, as do those among His creation whom He wills should know. No one but He knows what is in the wombs of what He wants to create, but when He decrees whether it is to be male or female, and whether it is to be blessed or doomed, the angels who are entrusted with that know about it, as do those among His creation whom He wills should know. No one knows what he will earn tomorrow with regard to this world or the Hereafter.
وَمَا تَدْرِى نَفْسٌ بِأَىِّ أَرْضٍ تَمُوتُ
(and no person knows in what land he will die.) in his own land or elsewhere, in some other land. No one knows this. This Ayah is like the Ayah,
وَعِندَهُ مَفَاتِحُ الْغَيْبِ لاَ يَعْلَمُهَآ إِلاَّ هُوَ
(And with Him are the keys of the Unseen, none knows them but He.) (6:59) It was reported in the Sunnah that the above five things are called the Keys of the Unseen. Imam Ahmad recorded that Buraydah said that he heard the Messenger of Allah ﷺ say:
«خَمْسٌ لَا يَعْلَمُهُنَّ إِلَّا اللهُ عَزَّ وَجَلَّ:
إِنَّ اللَّهَ عِندَهُ عِلْمُ السَّاعَةِ وَيُنَزِّلُ الْغَيْثَ وَيَعْلَمُ مَا فِى الاٌّرْحَامِ وَمَا تَدْرِى نَفْسٌ مَّاذَا تَكْسِبُ غَداً وَمَا تَدْرِى نَفْسٌ بِأَىِّ أَرْضٍ تَمُوتُ إِنَّ اللَّهَ عَلَيمٌ خَبِيرٌ »
(There are five things which no one knows except Allah: (Verily, Allah, with Him is the knowledge of the Hour, He sends down the rain, and knows that which is in the wombs. No person knows what he will earn tomorrow, and no person knows in what land he will die. Verily, Allah is All-Knower, All-Aware.)) The chain of narrators for this Hadith is Sahih, although they did not recorded it.
The Hadith of Ibn `Umar
Imam Ahmad recorded that Ibn `Umar said, "The Messenger of Allah ﷺ said:
«مَفَاتِيحُ الْغَيْبِ خَمْسٌ لَا يَعْلَمُهُنَّ إِلَّا اللهُ:
إِنَّ اللَّهَ عِندَهُ عِلْمُ السَّاعَةِ وَيُنَزِّلُ الْغَيْثَ وَيَعْلَمُ مَا فِى الاٌّرْحَامِ وَمَا تَدْرِى نَفْسٌ مَّاذَا تَكْسِبُ غَداً وَمَا تَدْرِى نَفْسٌ بِأَىِّ أَرْضٍ تَمُوتُ إِنَّ اللَّهَ عَلَيمٌ خَبِيرٌ »
(The Keys of the Unseen are five, which no one knows except Allah: (Verily, Allah, with Him is the knowledge of the Hour, He sends down the rain, and knows that which is in the wombs. No person knows what he will earn tomorrow, and no person knows in what land he will die. Verily, Allah is All-Knower, All-Aware.)) This was recorded only by Al-Bukhari, which he narrated in the Book of the Rain Prayer in his Sahih. He also recorded it in his Tafsir with a different chain of narrators, stating that `Abdullah bin `Umar said, "The Prophet said:
«مَفَاتِيحُ الْغَيْبِ خَمْس»
(The Keys of the Unseen are five.)" Then he recited:
إِنَّ اللَّهَ عِندَهُ عِلْمُ السَّاعَةِ وَيُنَزِّلُ الْغَيْثَ وَيَعْلَمُ مَا فِى الاٌّرْحَامِ
(Verily, Allah, with Him is the knowledge of the Hour, He sends down the rain, and knows that which is in the wombs.) This too was recorded only by Al-Bukhari.
The Hadith of Abu Hurayrah
In his Tafsir of this Ayah, Al-Bukhari narrated from Abu Hurayrah, may Allah be pleased with him, that the Messenger of Allah ﷺ was standing before the people one day when a man came to him and said, `O Messenger of Allah, what is Iman' He said:
«الْإِيمَانُ أَنْ تُؤْمِنَ بِاللهِ وَمَلَائِكَتِهِ، وَكُتُبِهِ وَرُسُلِهِ وَلِقَائِهِ، وَتُؤْمِنَ بِالْبَعْثِ الْآخِر»
(Iman is to believe in Allah, His Angels, His Books, His Messengers and in the meeting with Him, and to believe in the Resurrection in the Hereafter.) He said: `O Messenger of Allah, what is Islam' He said:
«الْإِسْلَامُ أَنْ تَعْبُدَ اللهَ وَلَا تُشْرِكَ بِهِ شَيْئًا، وَتُقِيمَ الصَّلَاةَ، وَتُؤْتِيَ الزَّكَاةَ الْمَفْرُوضَةَ، وَتَصُومَ رَمَضَان»
(Islam is to worship Allah Alone and not associate anything in worship with Him, to establish regular prayer, to pay the obligatory Zakah, and to fast in Ramadan.) He said, `O Messenger of Allah, what is Ihsan' He said:
«الْإِحْسَانُ أَنْ تَعْبُدَ اللهَ كَأَنَّكَ تَرَاهُ، فَإِنْ لَمْ تَكُنْ تَرَاهُ فَإِنَّهُ يَرَاك»
(Ihsan is to worship Allah as if you see Him, and if you do not see Him, then He sees you.) He said, `O Messenger of Allah, when will the Hour come' He said:
«مَا الْمَسْؤُولُ عَنْهَا بِأَعْلَمَ مِنَ السَّائِلِ، وَلكِنْ سَأُحَدِّثُكَ عَنْ أَشْرَاطِهَا: إِذَا وَلَدَتِ الْأَمَةُ رَبَّتَهَا فَذَاكَ مِنْ أَشْرَاطِهَا، وَإِذَا كَانَ الْحُفَاةُ الْعُرَاةُ رُؤُوسَ النَّاسِ فَذَاكَ مِنْ أَشْرَاطِهَا فِي خَمْسٍ لَا يَعْلَمُهُنَّ إِلَّا اللهُ:
إِنَّ اللَّهَ عِندَهُ عِلْمُ السَّاعَةِ وَيُنَزِّلُ الْغَيْثَ وَيَعْلَمُ مَا فِى الاٌّرْحَامِ
(The one who is asked about it does not know more than the one who is asking, but I will tell you of some of its signs: when the servant woman gives birth to her mistress, that is one of its signs; when the barefoot and naked become leaders of the people, that is one of its signs. The timing of the Hour is one of the five things which no one knows except Allah: (Verily, Allah, with Him is the knowledge of the Hour, He sends down the rain, and knows that which is in the wombs....)) Then the man went away, and the Prophet said,
«رُدُّوهُ عَلَي»
(Bring him back to me.) They went to bring him back, but they could not find him. He said:
«هَذَا جِبْرِيلُ جَاءَ لِيُعَلِّمَ النَّاسَ دِينَهُم»
(That was Jibril who came to teach the people their religion.) It was also recorded by Al-Bukhari in the Book of Faith, and by Muslim with several chains of narration. We have discussed this at the beginning of our commentary on Al-Bukhari, where we mentioned at length some Hadiths narrated by the Commander of the faithful `Umar bin Al-Khattab. These were recorded only by Muslim.
وَمَا تَدْرِى نَفْسٌ بِأَىِّ أَرْضٍ تَمُوتُ
(and no person knows in what land he will die.) Qatadah said, "There are some things which Allah has kept to Himself, and they are not known to any angel who is close to Him or any Prophet who was sent by Him.
إِنَّ اللَّهَ عِندَهُ عِلْمُ السَّاعَةِ
(Verily, Allah, with Him is the knowledge of the Hour, ) no one among mankind knows when the Hour will come, in which year or month, or whether it will come at night or during the day.
وَيُنَزِّلُ الْغَيْثَ
(He sends down the rain,) and no one knows when rain will come, night or day.
وَيَعْلَمُ مَا فِى الاٌّرْحَامِ
(and knows that which is in the wombs.) No one knows what is in the wombs, male or female, red or black, or what it is.
وَمَا تَدْرِى نَفْسٌ مَّاذَا تَكْسِبُ غَداً
(No person knows what he will earn tomorrow,) whether it will be good or bad. You do not know, O son of Adam, when you will die. You might die tomorrow, you might be stricken by calamity tomorrow.
وَمَا تَدْرِى نَفْسٌ بِأَىِّ أَرْضٍ تَمُوتُ
(and no person knows in what land he will die.) means, no person knows where his resting place will be, on the land or in the sea, on a plain or in the mountains. It says in the Hadith:
«إِذَا أَرَادَ اللهُ قَبْضَ عَبْدٍ بِأَرْضٍ جَعَلَ لَهُ إِلَيْهَا حَاجَة»
(If Allah wants to take a person's soul in a particular land, He will give him a reason to go there.) In Al-Mu`jam Al-Kabir, Al-Hafiz Abu Al-Qasim At-Tabarani recorded that Usamah bin Zayd said, "The Messenger of Allah ﷺ said:
«مَا جَعَلَ اللهُ مِيتَةَ عَبْدٍ بِأَرْضٍ إِلَّا جَعَلَ لَهُ فِيهَا حَاجَة»
(Allah does not will that a person should die in a certain land but He gives him a reason to go there.)" This is the end of the Tafsir of Surah Luqman. Praise be to Allah, the Lord of the worlds. Sufficient for us is Allah and He is the Best Disposer of affairs.
In verità, Allāh solo possiede la conoscenza dell'Ora, ed è Consapevole di quando avverrà; ed Egli fa cadere la pioggia quando vuole, ed è Consapevole di cosa vi è nell'utero, maschio o femmina, infelice o felice. Nessuna anima sa cosa otterrà domani, bene o male, e nessuna anima sa in quale terrà morirà; al contrario, Allāh è Colui che conosce tutto ciò: in verità Allāh è Sapiente, ben Informato riguardo tutto ciò; nulla di tutto questo Gli è nascosto.
Şüphesiz kıyamet saatinin ilmi yalnızca Allah'ın katındadır. Ne zaman kopacağını O bilir. Yağmuru ne zaman dilerse indirir ve rahimlerdeki erkek mi, dişi mi, mutlu mu, bedbaht mı? Onu da bilir. Hiçbir nefis hayır mı, şer mi kazanacak, hangi yerde ölecek bilemez. Bilakis bunların hepsini Yüce Allah bilir. Şüphesiz Allah, her şeyi hakkıyla bilen her şeyden hakkıyla haberdar olandır. Bundan hiçbir şey O'na gizli kalmaz.
Tunay na si Allāh ay nasa Kanya lamang ang kaalaman sa Huling Sandali sapagkat nakaaalam Siya kung kailan iyon magaganap. Nagbababa Siya ng ulan kapag Niya niloob at nakaaalam Siya sa anumang nasa mga sinapupunan kung lalaki ba ito o babae, kung malumbay o maligaya? Hindi nalalaman ng isang kaluluwa kung ano ang kakamtin niya kinabukasan na kabutihan o kasamaan at hindi nalalaman ng isang kaluluwa kung sa aling lupain siya mamamatay, bagkus si Allāh ay ang nakaaalam niyon sa kabuuan niyon. Tunay na si Allāh ay Maalam, Mapagbatid: walang nakakukubli sa Kanya na anuman mula roon.
C’est Allah Seul qui sait quand surviendra l’Heure et c’est Lui qui fait descendre la pluie quand Il le veut. Il est également le Seul à savoir si les fœtus contenus dans les utérus sont mâles ou femelles et s’ils vivront heureux ou malheureux. Aucune âme ne sait si ce qu’elle acquerra demain sera bénéfique ou néfaste ni en quel lieu elle décèdera. C’est plutôt Allah qui connaît le mieux tout cela et rien ne Lui en échappe.
34- Şüphesiz kıyametin bilgisi, Allah katındadır. Yağmuru O indirir ve rahimlerde olanı O bilir. Hiç kimse yarın ne kazanacağını bilemez. Yine hiç kimse hangi yerde öleceğini de bilemez. Şüphesiz Allah, her şeyi bilendir, her şeyden haberdardır.
34. Yüce Allah’ın ilminin görüneni ve görünmeyeni, gizlilikleri ve açıkları kuşattığı bilinen bir husustur. Allah, bazen kullarını gaybî pek çok husustan haberdar edebilir. Burada sözü edilen beş husus ise bütün mahlukattan gizleyip kendine sakladığı hususlardandır. Başkaları şöyle dursun bunları ne mürsel bir peygamber ne de mukarreb bir melek bilebilir. Yüce Allah şöyle buyurmaktadır:“Şüphesiz kıyametin bilgisi, Allah katındadır.” Onun ne zaman kopacağını O bilir. Nitekim Yüce Allah şöyle buyurmaktadır:“Sana Kıyametin ne zaman gelip çatacağını sorarlar. De ki: Onun bilgisi Rabbimin yanındadır. Onun vaktini kendisinden başkası açıklayamaz. Göklerde ve yerde ağır basmıştır o. O size ancak ansızın gelir.”(el-A’râf, 7/187)“Yağmuru O indirir.”Onu indiren ve ne zaman ineceğini bilen, yalnızca O’dur.“Rahimlerde olanı O bilir.” Rahimlerde olanı var eden, ne olduğunu bilen, erkek midir, dişi midir bunu da bilen, O’dur. Bundan dolayı rahimlerde olanlarla görevli olan melek Rabbine:“O erkek mi olacak kız mı?”, diye sorar. Yüce Allah da dilediği hükmü verir.[5]“Hiç kimse yarın” gerek dinî, gerek dünyevî hususlarla ilgili olarak “ne kazanacağını bilemez.”“Yine hiç kimse hangi yerde öleceğini de bilemez.” Aksine bütün bunları bilen sadece ve sadece Yüce Allah’tır.
Yüce Allah, bütün bu hususların bilgisinin özellikle kendisi için söz konusu olduğunu belirttikten sonra genel olarak ilminin her şeyi kuşattığını da belirterek:“Şüphesiz Allah her şeyi bilendir, her şeyden haberdardır.” buyurmaktadır. O’nun bilgisi gizlilikleri de açıkta olanları da, sırları ve gizlilikleri de kuşatmıştır. Kullardan bu beş hususun bilgisini saklamış olması da O’nun eksiksiz hikmetinin bir tecellisidir. Çünkü bunların gizli olmasında, bu husus üzerinde düşünenlere kapalı kalmayacak pek çok maslahatlar vardır.
Lokmân Sûresi’nin tefsiri -Yüce Allah’ın lütfu ve yardımıyla- burada sona ermektedir. Yüce Allah’a hamdolsun.
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