Sva hvala i zahvala pripadaju samo Allahu, džellešanuhu, vlasniku svega što postoji na nebesima i na Zemlji, Onom Koji svime upravlja. Svevišnjem Allahu pripadat će savršena hvala i slava i na budućem svijetu, na Danu sudnjem. Allah je mudar u Svojim riječima i djelima, dobro je upućen u sve što postoji, u ono što je stvorio. Njemu ništa nije skriveno.
Louange à Allah qui a crée possède et gère tout ce qui est dans les Cieux et sur la Terre et à Lui la louange dans l’au-delà. Il est le Sage dans Sa création et Sa gestion, le Connaisseur des situations de Ses serviteurs et rien ne Lui échappe.
La lode ad Allāh, Colui che detiene tutto ciò che vi è nei cieli e tutto ciò che vi è in terra, nella Sua Creazione, Sovranità e Amministrazione; e a Lui, gloria Sua, spetta la lode nell'Aldilà; ed Egli è il Saggio nel Suo Creato e nella Sua Amministrazione, il Ben Informato sulle condizioni dei Suoi sudditi, nulla di tutto ciò Gli è nascosto.
Hamt; yaratma, sahip olma ve idare etme bakımından göklerde ve yerde bulunanların hepsinin sahibi olan Allah'a mahsustur. Ahirette de övgü O'nadır. O, yaratmasında ve idare etmesinde çok hikmet sahibidir ve kullarının hallerinden hakkıyla haberdardır. Bu hususta hiçbir şey O'na gizli kalmaz.
Alhamdulillah, xin tạ ơn Allah Đấng mà mọi vạn vật trong các tầng trời và mọi vạn vật dưới đất, mọi tạo hóa, mọi thế lực và mọi kế hoạch chu đáo đều là của Ngài, Ngài sở hữu luôn cả mọi lời ca tụng ở Ngày Sau. Ngài là Đấng Rất Sáng Suốt trong mọi tạo vật và trong sự cai quản của Ngài và là Đấng Am Tường hết tất cả hoàn cảnh của đám bầy tôi của Ngài không có gì có thể che giấu được Ngài.
"Segala puji bagi Allah yang milikNya-lah apa yang di langit dan apa yang di bumi dan bagiNya pula segala puji di akhirat. Dan Dia-lah Yang Mahabijaksana lagi Maha Mengetahui. Dia mengetahui apa yang masuk ke dalam bumi, apa yang keluar dari-nya, apa yang turun dari langit dan apa yang naik kepadanya. Dan Dia-lah Yang Maha Penyayang lagi Maha Pengampun." (Saba`: 1-2).
Makkiyah
"Dengan Menyebut Nama Allah Yang Maha Pengasih Lagi Maha Penyayang."
(1) ﴾ ٱلۡحَمۡدُ لِلَّهِ ﴿ "Segala puji," menyanjung dengan sifat-sifat yang terpuji dan perbuatan-perbuatan yang baik. Maka milik Allah-lah segala puji, karena semua sifat-sifatNya terpuji, karena keberadaannya sebagai sifat-sifat kesempurnaan, dan perbuatan-perbuatanNya pun terpuji, karena semuanya berkisar pada karunia yang terpuji dan disyukuri, dan pada keadilan yang terpuji dan diakui kebijaksanaanNya padanya.
Di sini Allah memuji diriNya, karena ﴾ لَهُۥ مَا فِي ٱلسَّمَٰوَٰتِ وَمَا فِي ٱلۡأَرۡضِ ﴿ "milikNya-lah apa yang di langit dan apa yang di bumi," baik raja atau-pun budak sahaya; Dia berbuat terhadap mereka dengan pujian-Nya, ﴾ وَلَهُ ٱلۡحَمۡدُ فِي ٱلۡأٓخِرَةِۚ ﴿ "dan bagiNya pula segala puji di akhirat," karena di akhirat nanti akan tampak pujian dan sanjungan kepadaNya yang tidak tampak di dunia. Apabila Allah سبحانه وتعالى telah selesai mem-berikan keputusan di antara manusia semuanya, dan semua manu-sia melihat apa yang diputuskanNya, kesempurnaan keadilanNya dan kebijaksanaanNya di dalamnya, maka mereka semua pun memujiNya atas hal ini, sampai orang-orang yang mendapat siksa, tidaklah mereka masuk neraka melainkan hati mereka penuh de-ngan pujian kepadaNya, dan (mereka mengakui) bahwa sesungguh-nya siksaan ini adalah akibat dari amal perbuatan mereka sendiri, dan bahwa sesungguhnya Allah Mahaadil dalam keputusanNya menyiksa mereka.
Adapun tampaknya pujian kepadaNya di dalam negeri yang penuh nikmat dan pahala (surga), maka hal ini sudah sangat banyak diberitakan oleh nash-nash mutawatir dan dibuktikan oleh dalil sam'i (wahyu) dan aqli. Sebab, mereka di surga melihat lim-pahan nikmat Allah, curahan kebaikanNya, banyaknya berkahNya dan sangat luasnya pemberianNya yang mana tidak ada satu impian pun dan tidak pula suatu keinginan pun yang tersisa melainkan pasti telah diberi melebihi dari apa yang diimpikan dan diinginkan-nya. Bahkan mereka diberi kebaikan yang belum pernah terbetik dalam angan-angan mereka dan belum pernah terlintas di dalam hati mereka. Lalu bagaimana menurut Anda dengan pujian mereka kepada Rabbnya dalam kondisi seperti ini, di samping di dalam surga itu pun, semua penghalang dan rintangan yang bisa meng-halangi manusia untuk mengenal Allah, mencintai dan memujiNya menjadi sirna, dan hal ini menjadi yang paling disukai oleh para penghuninya daripada segala kenikmatan, dan terasa lebih lezat bagi mereka daripada segala kelezatan?
Maka dari itu, apabila mereka melihat Allah سبحانه وتعالى dan mende-ngar ucapanNya di saat Dia berbicara kepada mereka, maka hal ini membuat mereka lupa terhadap segala kenikmatan, dan dzikir mereka di dalam surga seperti nafas, terus mengalir sepanjang waktu. Apalagi kalau Anda diberi tambahan nikmat yaitu Allah menampakkan setiap saat bagian dari keagungan Allah, kebesaran, keindahan dan keluasan kesempurnaanNya bagi ahli surga di dalam surga, hal yang mewajibkan mereka makin memuji dan menyanjungNya.
﴾ وَهُوَ ٱلۡحَكِيمُ ﴿ "Dan Dia-lah Yang Mahabijaksana," di dalam ke-kuasaan dan wewenangNya, Mahabijaksana dalam perintah dan laranganNya, ﴾ ٱلۡخَبِيرُ ﴿ "lagi Maha Mengetahui" rahasia segala perkara.
(2) Maka dari itu Allah memperincikan ilmuNya dengan FirmanNya, ﴾ يَعۡلَمُ مَا يَلِجُ فِي ٱلۡأَرۡضِ ﴿ "Dia mengetahui apa yang masuk ke dalam bumi" maksudnya, seperti hujan, benih dan hewan, ﴾ وَمَا يَخۡرُجُ مِنۡهَا ﴿ "dan apa yang keluar darinya," seperti berbagai macam tumbuh-tumbuhan dan beraneka jenis hewan, ﴾ وَمَا يَنزِلُ مِنَ ٱلسَّمَآءِ ﴿ "dan apa yang turun dari langit," seperti kekayaan, rizki dan takdir, ﴾ وَمَا يَعۡرُجُ فِيهَاۚ ﴿ "dan apa yang naik kepadanya" seperti para malaikat, ruh dan lain-lain. Ketika Allah menjelaskan bermacam-macam makhluk-Nya dan kebijaksanaanNya di dalamnya dan ilmuNya mengenai keadaannya, maka Dia menyebutkan ampunan dan rahmatNya kepadanya, seraya berfirman, ﴾ وَهُوَ ٱلرَّحِيمُ ٱلۡغَفُورُ ﴿ "Dan Dia-lah Yang Maha Penyayang lagi Maha Pengampun," maksudnya, yang rahmat (sifat berbelas kasih) dan mengampuni menjadi sifatNya. Efek dari dua sifat ini terus mengucur kepada hamba-hambaNya setiap saat sesuai dengan amal yang telah mereka kerjakan dari tuntutan-tuntutannya.
All praise belongs to Allah to whom belongs everything that is in the heavens and everything that is on Earth, by way of being His creation, in His ownership and under His control. And for Him is all praise in the Hereafter; He is the Wise in His creation and management, and the Knower of the conditions of His servants. Nothing is hidden from Him.
1- Hamd, göklerde ve yerde ne varsa hepsi yalnız kendisinin olan o Allah’a mahsustur. Âhirette de hamd yalnız O’na mahsustur. O, Hakîmdir, Habîrdir.
2- O, yere gireni de oradan çıkanı da gökten ineni de oraya yükseleni de bilir. O, Rahîmdir, Ğafûrdur.
(Mekke’de inmiştir. 54 âyettir)
Rahmân ve Rahîm Allah’ın adı ile.
1. Hamd, övgüye değer sıfatlar ve güzel fiiller sebebiyle övgüde bulunmak demektir. Hamd yalnız Yüce Allah’a mahsustur. O, bütün sıfatları dolayısı ile övülür. Zira bu sıfatlar, eksikliğin söz konusu olmadığı kemal sıfatlarıdır. Fiilleri dolayısıyla da övülür. Çünkü bu fiiller, lütuf ve adalet dairesinde döner durur. Lütfu sebebiyle O’na övgüler düzülür ve şükredilir, adaleti sebebi ile de övülür ve hikmeti itiraf edilir. O, burada kendi zatını övmektedir. Çünkü “göklerde ve yerde ne varsa hepsi yalnız”O’nundur. Yani bütün bu varlıklar üzerinde hükümranlık O’na aittir. Hepsi, O’nun kullarıdır. O onlar üzerinde övülmeyi gerektirecek şekilde tasarrufta bulunmaktadır.“Âhirette de hamd yalnız O’na mahsustur.” Övgüsü ve yüceltilmesi, dünyada olduğundan çok daha ileri derecede ahirette açığa çıkacaktır. Yüce Allah, yaratılmışlar arasındaki hükmünü verince insanlar ve diğer bütün yaratılmışlar, O’nun verdiği hükmü, adaletinin mükemmelliğini, hükmündeki hikmetinin eşsizliğini görecekler ve bundan dolayı O’na övgüde bulunacaklardır. Hatta cehennem ile cezalandırılacak kimseler dahi kalpleri ile O’na övgüde bulunup boyun eğeceklerdir. Azaplarının, amellerinin bir neticesi olduğunu, O’nun cezalandırılmalarına dair hükmünün adaletli olduğunu kabul edeceklerdir.
Nimet ve mükâfat yurdunda (cennette)onun hamdinin ortaya çıkışına gelince bu husustaki haberler sayılamayacak kadar çoktur ve bu konuda nakli ve aklî deliller birbiri ile uyum arzetmektedir. Cennetlikler cennette Yüce Allah’ın ardı arkası kesilmeyen nimetlerini, kesintisiz hayırlarını, bereketlerinin çokluğunu, bağışlarının uçsuz bucaksız olacağını göreceklerdir. Öyle ki cennet ehlinin kalbinde ne kadar temenni, ne kadar istek varsa her birisine, temenni edip istediklerinden çok daha fazlası verilecektir. Hatta temennilerinin ulaşamayacağı, kalplerinden geçmeyen pek çok hayırlara ereceklerdir.
Böyle bir durumda Rablerine nasıl hamd edecekleri/övgüde bulunacakları tasavvur edilebilir mi? Cennette Allah’ı hakkı ile tanımaya engel teşkil eden arızi sebepler, O’nu sevmenin, O’ndan övgü ile söz etmenin önündeki engeller tamamen ortadan kalkmış olacaktır. Bu da cennet ehli tarafından her türlü nimetten daha çok sevilecek bir şey ve her bir zevkten daha lezzetlidir.
Bundan dolayı cennet ehli Yüce Allah’ı görüp de kendilerine hitap edeceği vakit, O’nun sözünü işiteceklerinde, içinde bulundukları bütün nimetleri unuturlar. Cennette Allah’ı zikretmeleri, bütün vakitlerde tıpkı nefes alıp vermeleri gibi kesintisiz olur. Buna bir de O’na hamd-u senalarda bulunmalarını gerektirecek şekilde cennette her vakit Rablerinin azametini, celalini, cemalini, kemalinin genişliğininin ortaya çıkacağını ekleyecek olursak durumu varın siz düşünün.“O Hakîmdir.” Yani yönetiminde ve idaresinde, verdiği emir ve yasaklarında hikmeti sonsuz olandır. “Habîrdir.” Bütün işlerin gizliliklerini, saklı olan hallerini bilir, hepsinden haberdardır. Yüce Allah daha sonra ilminin genişliğini etraflı bir şekilde dile getirerek şöyle buyurmaktadır:
2. “O, yere” yağmur, tohum ve canlı kabilinden “gireni de oradan” çeşitli bitkilerden ve canlı türlerinden “çıkanı da gökten” hükümler, rızıklar ve kaderler kabilinden “ineni de oraya” melekler, ruhlar ve bunun dışındaki şeylerden “yükseleni de bilir.” Yüce Allah, yarattıklarını, onlardaki hikmetini ve bütün hallerini bildiğini söz konusu ettikten sonra da onlara olan mağfiret ve rahmetini söz konusu ederek şöyle buyurmaktadır:“O, Rahîmdir, Ğafûrdur.” Yani rahmet ve mağfiret O’nun sıfatıdır. Bunların tecellileri de kesintisiz olarak her zaman kulların üzerine bunları gerektiren amellerde bulunmalarına göre iner.
Segala puji bagi Allah yang memiliki segala yang ada di langit dan segala yang ada di bumi; Dialah yang menciptakan, menguasai, dan mengatur semuanya. Bagi-Nya semata sanjungan di akhirat, Dia Mahabijaksana dalam penciptaan dan pengaturan-Nya, lagi Maha Mengetahui keadaan hamba-hamba-Nya, tidak ada sesuatu pun darinya yang tersembunyi bagi-Nya.
Which was revealed in Makkah
بِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِ
In the Name of Allah, the Most Gracious, the Most Merciful.
All Praise and the Knowledge of the Unseen belong to Allah Alone
Allah tells us that all praise belongs to Him alone in this world and in the Hereafter, because He is the Giver and Bestower who gives to the people of this world and the Hereafter, the Sovereign and Controller of all. Allah says:
وَهُوَ اللَّهُ لا إِلَـهَ إِلاَّ هُوَ لَهُ الْحَمْدُ فِى الاٍّولَى وَالاٌّخِرَةِ وَلَهُ الْحُكْمُ وَإِلَيْهِ تُرْجَعُونَ
(And He is Allah; none has the right to be worshipped but He, all praise is due to Him (both) in the first (i.e., in this world) and in the last (the Hereafter). And for Him is the decision, and to Him shall you (all) be returned.) (28:70). Allah says:
الْحَمْدُ للَّهِ الَّذِى لَهُ مَا فِى السَّمَـوَتِ وَمَا فِى الاٌّرْضِ
(All praise is due to Allah, to Whom belongs all that is in the heavens and all that is in the earth.) meaning, all of it is His dominion and is enslaved by Him and subject to His control, as Allah says:
وَإِنَّ لَنَا لَلاٌّخِرَةَ وَالاٍّولَى
(And truly, unto Us (belong) the last (Hereafter) and the first (this world)) (92:13). Then Allah says:
وَلَهُ الْحَمْدُ فِى الاٌّخِرَةِ
(His is all praise in the Hereafter,) for He is the One Who will be worshipped forever and praised for eternity.
وَهُوَ الْحَكِيمُ
and He is the All-Wise, means, in all that He says and does, legislates and decrees.
الْخَبِيرُ
the All-Aware. from Whom nothing at all is hidden or concealed. Ma0lik narrated that Az-Zuhri said, He is All-Aware of His creation, All-Wise in His commands. Allah says:
يَعْلَمُ مَا يَلْجُ فِى الاٌّرْضِ وَمَا يَخْرُجُ مِنْهَا
(He knows that which goes into the earth and that which comes forth from it,) meaning, He knows the number of raindrops that sink into the depths of the earth, and the seeds that have been sown, and the things that are hidden in it, and He knows what comes forth from that, how many they are, how they grow and what they look like.
وَمَا يَنزِلُ مِنَ السَّمَآءِ
(and that which descends from the heaven) means, of raindrops and provision, and what ascends into it, i.e., righteous deeds and other things.
وَهُوَ الرَّحِيمُ الْغَفُورُ
(And He is the Most Merciful, the Oft-Forgiving.) means, He is Most Merciful to His servants; He does not hasten to punish them, and He forgives the sins of those who repent to Him and put their trust in Him.
Toda alabanza es para Al-lah, a Quien pertenece todo cuanto hay en los cielos y en la Tierra, porque son Su creación, Su propiedad y están bajo Su dominio. Para Él es toda la alabanza en el Más Allá. Él es el Sabio en Su creación y administración, y es conocedor de las condiciones de Sus siervos. Nada está oculto para Él.
Ang papuri ay ukol kay Allāh na sa Kanya ang lahat ng nasa mga langit at ang lahat ng nasa lupa sa paglikha, paghahari, at pangangasiwa, at ukol sa Kanya – kaluwalhatian sa Kanya – ang pagbubunyi sa Kabilang-buhay. Siya ay ang Marunong sa paglikha Niya at pangangasiwa Niya, ang Mapagbatid sa mga kalagayan ng mga lingkod Niya: walang nakakukubli sa Kanya mula sa mga ito na anuman.
2. Él conoce todo lo que ingresa en la tierra, como el agua, las semillas y los minerales; conoce lo que surge de ella, como las plantas; conoce lo que desciende de los cielos, como la lluvia, los ángeles y el sustento, y conoce lo que asciende a ellos, como los ángeles, las obras de Sus siervos y las almas. Él es misericordioso con Sus siervos creyentes y perdona los pecados de quien se arrepiente ante Él.
Dia mengetahui apa yang masuk ke dalam tanah berupa air dan tumbuhan dan mengetahui apa yang keluar darinya berupa tumbuh-tumbuhan dan lainnya. Dia juga mengetahui apa yang turun dari langit berupa hujan, para malaikat, dan rezeki dan mengetahui apa yang naik ke langit berupa para malaikat, amalan para hamba-Nya, dan arwah mereka. Dia Maha Penyayang kepada hamba-hamba-Nya yang beriman, Maha Pengampun terhadap dosa-dosa hamba yang bertobat kepada-Nya.
Nakaaalam Siya sa anumang pumapasok sa lupa na tubig at halaman; nakaaalam Siya sa anumang lumalabas mula rito na halaman at iba pa; nakaaalam Siya sa anumang bumababa mula sa langit na ulan, mga anghel, at mga panustos; at nakaaalam Siya sa anumang umaakyat sa langit na mga anghel, mga gawain ng mga lingkod Niya, at mga kaluluwa nila. Siya ay ang Maawain sa mga lingkod Niyang mga mananampalataya, ang Mapagpatawad sa mga pagkakasala ng sinumang nagbalik-loob sa Kanya.
Egli è Consapevole dell'acqua e delle radici che penetrano nella terra, ed è Consapevole delle piante e altro che sorge da essa, ed è Consapevole di ciò che scende dal cielo, come la pioggia, gli angeli e il sostentamento; ed è Consapevole di ciò che ascende al cielo, come gli angeli, le azioni dei Suoi sudditi e le loro anime; ed Egli è il Misericordioso nei confronti dei Suoi sudditi credenti, Perdonatore dei peccati di chi si pente.
Ngài biết rõ mọi vật chui vào lòng đất như từng giọt nước hay hạt giống, Ngài cũng nắm rõ những chồi non mọc lên khỏi lòng đất và các thứ khác, Ngài biết rõ những gì rời từ trên bầu trời rơi xuống như những hạt mưa, sự chuyển động của các vị Thiên Thần và những bổng lộc, Ngài biết rõ mọi vật bay lên bầu trời như các vị Thiên Thần, những việc làm của đám bầy tôi của Ngài và mọi linh hồn của chúng. Ngài là Đấng Hằng Khoan Dung cho đám bầy tôi đầy đức tin của Ngài, Đấng Hằng Tha Thứ tội lỗi cho những ai biết ăn năn sám hối với Ngài.
He knows everything that enters the earth, i.e. water, seeds and minerals; He knows whatever comes out of it i.e. plants etc.; He knows whatever descends from the heavens i.e. rain, angels and sustenance, and He knows whatever ascends to the heavens i.e. angels, the deeds of His servants and their souls. He is merciful to His believing servants and forgiving of the sins of whoever repents to Him.
This Universe is an introduction to its Creator. Its terrifying vastness reveals the majesty of its Creator. The utter perfection of its harmony indicates that its Creator is a perfect and complete being. The perfect co-ordination between its various parts proves that the Being who controls it is extremely wise and all-knowing. The fact of the Universe being extremely congenial and conducive to the nourishment of human life clearly shows that its Creator is extremely kind and merciful towards His creation. One who ponders over the mysteries of the Universe will be totally absorbed in the realization of God’s majesty and perfection. He will be convinced that from the beginning of time till the end of eternity, all majesty pertains to the one and only God and to no other than Him.
Allahu, džellešanuhu, znano je sve što ulazi u zemlju, kao npr. voda i rastinje; zna šta iz zemlje izlazi, kao npr. rastinje; zna šta se spušta s neba, kao npr. meleki, kiša, nafaka; zna šta se na nebo uspinje: meleki, ljudske riječi i djela, duše. Allah je samilostan spram vjernika i oprašta grijehe onima koji se kaju i mole Ga za oprost.
Il sait ce qui pénètre dans la Terre comme eau et graines et sait ce qui en sort comme plantes et autres. Il sait ce qui descend du Ciel comme pluie et anges et sait ce qui y monte comme anges, œuvres et âmes de Ses serviteurs. Il est miséricordieux envers Ses serviteurs croyants et pardonne les péchés de ceux qui se repentent à Lui.
Yeryüzüne giren su ve bitkileri, yeryüzünden çıkan bitki ve bunun dışındaki şeyleri, gökyüzünden inen yağmuru, melekleri ve rızkı, yine gökyüzüne yükselen melekleri, kulların amellerini ve ruhlarını bilen O'dur. O, Mümin kullarına karşı çok merhametlidir ve tövbe eden kulunun günahlarını çok bağışlayandır.
Orang-orang yang kafir kepada Allah berkata, “Hari Kiamat tidak akan pernah datang.” Katakanlah kepada mereka -wahai Rasul-, "Demi Allah, tidak demikian! Hari Kiamat yang kalian dustakan pasti akan datang kepada kalian, namun tidak ada yang mengetahui waktunya kecuali Allah saja, Dialah yang mengetahui apa yang gaib, yaitu hari Kiamat dan lainnya, tidak ada yang tersembunyi dari ilmu Allah sekalipun ia lebih kecil dari seekor semut di langit dan di bumi. Tidak ada yang lebih kecil dari itu atau lebih besar yang luput dari ilmu Allah kecuali ia telah tertulis di dalam kitab yang nyata, yaitu Loh Mahfuz yang mencatat segala sesuatu yang terjadi hingga hari Kiamat.
Those who disbelieved in Allah said, “The hour will never come to us!” O Messenger! Say to them: “No, by Allah, the very hour that you reject will definitely come to you, but its time is only known to Allah. He (may He be glorified) is the knower of whatever is hidden such as the hour, even the equivalent of the smallest ant is not hidden from His knowledge, nor anything smaller than that in the heavens or on Earth or larger, except that it is recorded in a clear book, which is the Preserved Tablet in which everything that is to happen until the Day of Judgement is recorded.”
Ceux qui mécroient en Allah disent: L’Heure ne surviendra jamais. Ô Messager, dis-leur: Si par Allah, l’Heure dont vous rejetez la réalité, surviendra assurément mais seul Allah sait à quel moment. Il connaît en effet tout ce qui est Invisible, comme l’Heure. Rien n’échappe à Sa connaissance dans les Cieux et sur la Terre, pas même quelque chose plus petit qu’une fourmi. Rien de plus grand ou de plus petit que cela ne Lui échappe et tout est inscrit dans un livre clair: la Table Préservée dans laquelle est consigné tout ce qui existe jusqu’au Jour de la Résurrection.
The Hour will come so that each Person will be rewarded or punished in accordance with His Deeds
This is one of three Ayat -- there is no fourth -- where Allah commands His Messenger to swear by His Almighty Lord that the resurrection will surely come, because the stubborn followers of disbelief denied that it would happen. One of these Ayat is in Surah Yunus, where Allah says:
وَيَسْتَنْبِئُونَكَ أَحَقٌّ هُوَ قُلْ إِى وَرَبِّى إِنَّهُ لَحَقٌّ وَمَآ أَنتُمْ بِمُعْجِزِينَ
(And they ask you to inform them (saying): "Is it true" Say: "Yes! By my Lord! It is the very truth! and you cannot escape it!") (10:53). The second of these Ayat is this one:
وَقَالَ الَّذِينَ كَفَرُواْ لاَ تَأْتِينَا السَّاعَةُ قُلْ بَلَى وَرَبِّى لَتَأْتِيَنَّكُمْ
(Those who disbelieve say: "The Hour will not come to us." Say: "Yes, by my Lord, it will come to you..."). And the third of them appears in Surat At-Taghabun, where Allah says:
زَعَمَ الَّذِينَ كَفَرُواْ أَن لَّن يُبْعَثُواْ قُلْ بَلَى وَرَبِّى لَتُبْعَثُنَّ ثُمَّ لَتُنَبَّؤُنَّ بِمَا عَمِلْتُمْ وَذَلِكَ عَلَى اللَّهِ يَسِيرٌ
(The disbelievers pretend that they will never be resurrected (for reckoning). Say: "Yes! By my Lord, you will certainly be resurrected, then you will be informed of what you did; and that is easy for Allah") (64:7). And Allah says here:
قُلْ بَلَى وَرَبِّى لَتَأْتِيَنَّكُمْ
(Say: "Yes, by my Lord, it will come to you...") Then Allah is described in a manner that affirms that:
عَـلِمِ الْغَيْبِ لاَ يَعْزُبُ عَنْهُ مِثْقَالُ ذَرَّةٍ فِى السَّمَـوَتِ وَلاَ فِى الاٌّرْضِ وَلاَ أَصْغَرُ مِن ذَلِكَ وَلاَ أَكْبَرُ إِلاَّ فِى كِتَـبٍ مُّبِينٍ
(the All-Knower of the Unseen, not even the weight of a speck of dust or less than that or greater escapes His knowledge in the heavens or in the earth but it is in a Clear Book.) Mujahid and Qatadah said, "Nothing is hidden or concealed from Him." In other words, everything is encompassed by His knowledge, and nothing is hidden from Him. Even though bones may be scattered and disintegrate, He knows where they have gone and where they have dispersed, then He will bring them back just as He created them in the first place, because He has knowledge of all things. Then Allah tells us of His wisdom in re-creating bodies and bringing about the Hour, as He says:
لِّيَجْزِىَ الَّذِينَ ءَامَنُواْ وَعَمِلُواْ الصَّـلِحَـتِ أُوْلَـئِكَ لَهُمْ مَّغْفِرَةٌ وَرِزْقٌ كَرِيمٌ وَالَّذِينَ سَعَوْا فِى ءَايَـتِنَا مُعَاجِزِينَ
(That He may recompense those who believe and do righteous good deeds. Those, theirs is forgiveness and generous provision. But those who strive against Our Ayat to frustrate them) meaning, those who try to turn others away from the path of Allah and who disbelieve His Messengers,
أُوْلَـئِكَ لَهُمْ عَذَابٌ مِّن رِّجْزٍ أَلِيمٌ
(those, for them will be a severe painful torment.) This means, He will bestow His favor upon the blessed, who are the believers, and will punish the doomed, who are the disbelievers. This is like the Ayah:
لاَ يَسْتَوِى أَصْحَـبُ النَّارِ وَأَصْحَـبُ الْجَنَّةِ أَصْحَـبُ الْجَنَّةِ هُمُ الْفَآئِزُونَ
(Not equal are the dwellers of the Fire and the dwellers of the Paradise. It is the dwellers of Paradise that will be successful.) (59:20)
أَمْ نَجْعَلُ الَّذِينَ ءَامَنُواْ وَعَمِلُواْ الصَّـلِحَـتِ كَالْمُفْسِدِينَ فِى الاٌّرْضِ أَمْ نَجْعَلُ الْمُتَّقِينَ كَالْفُجَّارِ
(Shall We treat those who believe and do righteous good deeds like those who cause mischief on the earth Or shall We treat those who have Taqwa as the evildoers) (38:28)
وَيَرَى الَّذِينَ أُوتُواْ الْعِلْمَ الَّذِى أُنزِلَ إِلَيْكَ مِن رَّبِّكَ هُوَ الْحَقَّ
(And those who have been given knowledge see that what is revealed to you from your Lord is the truth,) This is another kind of wisdom, following on from the one before, which is that when those who believed in what was revealed to the Messengers see the onset of the Hour and how the righteous and the wicked will be rewarded and punished respectively, which they knew of beforehand in this world from the Books of Allah and which they are now seeing with their own eyes, they will say:
لَقَدْ جَآءَتْ رُسُلُ رَبِّنَا بِالْحَقِّ
(Indeed, the Messengers of our Lord did come with the truth) (7:43). And it will be said:
هَذَا مَا وَعَدَ الرَّحْمـنُ وَصَدَقَ الْمُرْسَلُونَ
(This is what the Most Gracious had promised, and the Messengers spoke truth!) 36:52
لَقَدْ لَبِثْتُمْ فِى كِتَـبِ اللَّهِ إِلَى يَوْمِ الْبَعْثِ فَهَـذَا يَوْمُ الْبَعْثِ
(Indeed you have stayed according to the decree of Allah, until the Day of Resurrection; so this is the Day of Resurrection) (30:56),
وَيَرَى الَّذِينَ أُوتُواْ الْعِلْمَ الَّذِى أُنزِلَ إِلَيْكَ مِن رَّبِّكَ هُوَ الْحَقَّ وَيَهْدِى إِلَى صِرَاطِ الْعَزِيزِ الْحَمِيدِ
(And those who have been given knowledge see that what is revealed to you from your Lord is the truth, and that it guides to the path of the Exalted in might, Owner of all praise.) The Exalted in might is the One Who is All-Powerful, Whom none can overwhelm or resist, but He subjugates and controls all things. The Owner of All praise is the One Who, in all His words, deeds, laws and decrees, is deserving of praise, may He be glorified and exalted.
3- Kafirler:“Bize kıyamet gelmeyecek!” dediler. De ki:“Hayır! Gaybı bilen Rabbime yemin olsun ki o, elbette size gelecektir. Ne göklerde ne de yerde zerre ağırlığınca bir şey O’na gizli kalmaz. Bundan daha küçük ya da büyük ne varsa hepsi muhakkak apaçık bir kitaptadır.”
4- Bu, iman edip salih ameller işleyenleri mükâfatlandırması içindir. Onlar için mağfiret ve tükenmez bir rızık vardır.
5- Ayetlerimizi iptal etmek için yarışırcasına çalışanlar var ya, işte onlar için can yakıcı, feci bir azap vardır.
3. Yüce Allah, zatını vasfettiği hususlarla azametini beyan ettikten -ki bu O’nun tazim ve takdis edilmesini ve O’na iman etmeyi gerektirir- sonra insan sınıflarını söz konusu etmektedir. Bir kesim, Rabbini hakkı ile tanımamakta, O’nu hak ettiği şekilde tazim etmemektedir. Aksine O’nu, O’nun öldükten sonra diriltmeye kadir olduğunu ve kıyametin kopacağını inkâr etmiş, bu hususta peygamberlerine karşı çıkmışlardır. Şöyle buyurmaktadır:“Kafirler” yani Allah’a, peygamberlerine ve onların getirdiklerine küfredenler, küfürleri sebebi ile: “Bize kıyamet gelmeyecek” yani her şey dünya hayatından ibarettir, kimimiz ölürüz, kimimiz de yaşarız, “dediler.” Yüce Allah, Rasûlüne onların sözlerini ret ve iptal etmesini, öldükten sonra dirilişin gerçekleşeceğine ve kıyametin mutlaka gelip onları bulacağına dair yemin etmesini emrederek şöyle buyurmaktadır: “De ki: Gaybı bilen Rabbime yemin olsun ki o, elbette size gelecektir.”
Buna dair de bir delil getirmiştir ki onu kabul eden kimse, zorunlu olarak öldükten sonra dirilişi de tasdik etmek durumundadır. Bu delil ise Yüce Allah’ın geniş ve her şeyi kuşatan ilmidir. Bu sebeple Rabbini:“Gaybı bilen” diye vasfetmiştir. Gayb, gözlerimizden ve ilmimizden gizli olan şeylerdir. O, gaybı biliyor; ya görülenlere ne demeli!?
Daha sonra ilminin kapsamlılığına dair ifadeyi pekiştirmek üzere şöyle buyurmaktadır:“Ne göklerde ne de yerde zerre ağırlığınca bir şey O’na gizli kalmaz.” Her şeyi hem zatları ile hem cüzleri ile bilir. Hatta parçanın en küçük bölümü olan ve miktarı miskal/ağırlık diye ifade edilen en küçük ağırlıklar [atomlar], O’nun bilgisinin dışında değildir.“Bundan daha küçük ya da büyük ne varsa hepsi muhakkak apaçık bir kitaptadır.” İlmi, onları kuşatmış, kalemi de kaydetmiştir. Apaçık kitap da oları içermektedir ki bu kitap, Levh-i Mahfuz’dur. Zerre ağırlığı bir şey ve bundan daha aşağısı, hiçbir vakit O’nun bilgisinden gizli kalmadığına göre yerin ölülerden neleri eksilttiğini ve cesetlerinden geriye ne kaldığını bilen, elbette ve öncelikli olarak onları diriltmeye kadirdir. Onları diriltmek hiçbir şekilde bu her şeyi kuşatan bilgiden daha çok hayret edilecek bir şey değildir.
4. Daha sonra Yüce Allah, öldükten sonra dirilişin maksadını söz konusu ederek şöyle buyurmaktadır:“Bu, iman edip” yani kalpleri ile Allah’ı ve peygamberlerini kesin olarak tasdik edip imanlarını tasdik etmek üzere de “salih ameller işleyenleri mükâfatlandırması içindir. İşte onlar için” iman ve amelleri dolayısı ile günahları için “mağfiret” vardır ki bununla her türlü kötülük ve ceza bertaraf edilir; ihsanları sebebi ile de “tükenmez bir rızık vardır.” Bununla da her türlü istek ve arzuları, dilek ve temennileri gerçekleşir.
5. “Ayetlerimizi iptal etmek için yarışırcasına çalışanlar var ya” yani onları inkara, onları getirenin ve indirenin -ölümden sonra tekrar yaratmakta aciz olduğunu ileri sürdükleri gibi- bu hususta da aciz olduğunu iddia etmek üzere çabalayanlar; “işte onlar için can yakıcı” yani bedenlerine ve kalplerine acı ve ızdırap verici “feci bir azap vardır.”
3. Aquellos que no creyeron en Al-lah dijeron: “¡La hora nunca llegará!” Mensajero, diles: “¡No!, por Al-lah, la misma hora que niegan sin duda llegará, pero solamente Al-lah sabe cuándo sucederá. Al-lah es el conocedor de todo lo oculto, como la hora del fin del mundo, ni siquiera el equivalente al tamaño de la hormiga más pequeña está oculto de Su conocimiento, ni hay nada menor o mayor a ello en los cielos o en la Tierra que no esté registrado en un libro evidente, que es la Tabla Preservada en la que se encuentra registrado todo lo que ha de suceder hasta el Día del Juicio”.
"Dan orang-orang yang kafir berkata, 'Hari berbangkit itu tidak akan datang kepada kami.' Katakanlah, 'Bahkan pasti da-tang, demi Rabbku yang mengetahui yang ghaib, sungguh kiamat itu pasti akan datang kepadamu. Tidak ada yang tersembunyi dariNya seberat biji sawi pun yang ada di langit dan yang ada di bumi, dan tidak ada pula yang lebih kecil dari itu dan yang lebih besar, melainkan tersebut dalam Kitab yang nyata,' supaya Allah memberi balasan kepada orang-orang yang beriman dan mengerja-kan amal yang shalih. Mereka itu adalah orang-orang yang men-dapatkan ampunan dan rizki yang mulia. Dan orang-orang yang berusaha untuk (menentang) ayat-ayat Kami dengan anggapan mereka dapat melemahkan (menggagalkan azab Kami), mereka itu memperoleh azab, yaitu azab yang pedih." (Saba`: 3-5).
(3) Setelah Allah سبحانه وتعالى menjelaskan keagunganNya melalui sifat-sifat yang Dia sandangkan pada diriNya; dan hal ini mengha-ruskan mengagungkan dan menyucikanNya serta beriman kepada-Nya, maka Dia menyebutkan bahwa di antara golongan-golongan manusia ada sekelompok manusia yang tidak menghargai Rabbnya dengan sebenar-benarnya dan tidak mengagungkanNya dengan pengagungan yang sebenarnya, malah mereka kafir kepadaNya dan mengingkari kekuasaanNya untuk menghidupkan kembali orang-orang yang sudah mati dan adanya kiamat, dan dengan itu mereka menentang Rasul-rasulNya, seraya berfirman, ﴾ وَقَالَ ٱلَّذِينَ كَفَرُواْ ﴿ "Dan orang-orang yang kafir berkata," maksudnya, kafir kepada Allah, rasul-rasulNya dan ajaran yang mereka bawa. Maka disebabkan kekafiran itu, mereka berkata, ﴾ لَا تَأۡتِينَا ٱلسَّاعَةُۖ ﴿ "Hari berbangkit itu tidak akan datang kepada kami." Maksudnya, tidaklah kiamat itu melain-kan kehidupan dunia ini saja, kami mati dan hidup!
Lalu Allah memerintah RasulNya untuk membantah per-kataan mereka dan mematahkannya serta bersumpah tentang kebangkitan, bahwa kebangkitan itu pasti akan datang kepada mereka. Dan untuk hal itu Dia berdalil (berargumen) dengan dalil bahwa siapa yang membenarkannya, maka dia harus membenar-kan kebangkitan dengan pasti, yaitu ilmu Allah سبحانه وتعالى yang Mahaluas lagi meliputi segala sesuatu, seraya berfirman, ﴾ عَٰلِمِ ٱلۡغَيۡبِۖ ﴿ "yang mengetahui yang ghaib," maksudnya, perkara-perkara yang ghaib dari pandangan mata kita dan dari pengetahuan kita, maka bagai-mana dengan yang nampak? (Tentu Dia lebih mengetahuinya) kemudian Dia mengukuhkan ilmuNya serya berfirman, ﴾ لَا يَعۡزُبُ ﴿ "Tidak ada yang tersembunyi," maksudnya, tidak ada yang lepas dari pengetahuan Allah, ﴾ مِثۡقَالُ ذَرَّةٖ فِي ٱلسَّمَٰوَٰتِ وَلَا فِي ٱلۡأَرۡضِ ﴿ "seberat biji sawi pun yang ada di langit dan yang ada di bumi," maksudnya, segala sesuatu dengan raga dan bagian-bagiannya, hingga bagian yang terkecil dari bagian-bagian tersebut, yaitu serpihan-serpihannya, ﴾ وَلَآ أَصۡغَرُ مِن ذَٰلِكَ وَلَآ أَكۡبَرُ إِلَّا فِي كِتَٰبٖ مُّبِينٖ ﴿ "dan tidak ada pula yang lebih kecil dari itu dan yang lebih besar, melainkan tersebut dalam Kitab yang nyata." Maksudnya, semua telah diliputi oleh ilmuNya, telah dicatat oleh penaNya dan telah termuat di dalam KitabNya yang nyata, yaitu Lauh Mahfuzh.
Maka, Tuhan yang tidak ada yang tersembunyi dari ilmuNya sebesar atom pun lalu yang lebih kecil darinya dalam sepanjang waktu, dan mengetahui yang berkurang dari bumi berupa mayat dan apa-apa yang tersisa dari jasad mereka itu Kuasa menghidup-kan kembali mereka adalah tentu lebih pasti, dan kebangkitan me-reka tidak lebih aneh daripada ilmu yang meliputi segala sesuatu ini.
(4) Kemudian Allah menjelaskan tujuan dari kebangkitan itu, seraya berfirman, ﴾ لِّيَجۡزِيَ ٱلَّذِينَ ءَامَنُواْ ﴿ "Supaya Allah memberi bala-san kepada orang-orang yang beriman," dengan hati mereka, meyakini Allah dan meyakini rasul-rasulNya dengan keyakinan yang teguh, ﴾ وَعَمِلُواْ ٱلصَّٰلِحَٰتِۚ ﴿ "dan mengerjakan amal yang shalih," sebagai pembe-naran bagi iman mereka. ﴾ أُوْلَٰٓئِكَ لَهُم مَّغۡفِرَةٞ ﴿ "Mereka itu adalah orang-orang yang mendapatkan ampunan," terhadap dosa-dosa mereka disebabkan iman dan amal shalih mereka. Semua keburukan dan siksa tertolak karenanya, ﴾ وَرِزۡقٞ كَرِيمٞ ﴿ "dan rizki yang mulia," karena ihsan yang mereka lakukan, yang dengannya mereka memperoleh segala yang didambakan, diinginkan dan diangan-angankan.
(5) ﴾ وَٱلَّذِينَ سَعَوۡ فِيٓ ءَايَٰتِنَا مُعَٰجِزِينَ ﴿ "Dan orang-orang yang berusaha untuk menentang ayat-ayat Kami dengan anggapan mereka dapat mele-mahkan," maksudnya, mereka berupaya menentangnya karena kafir kepadanya dan untuk melemahkan orang yang datang membawa-nya dan melemahkan Tuhan yang menurunkannya, sebagaimana mereka telah berupaya melemahkanNya dalam penghidupan kem-bali orang-orang yang telah mati, ﴾ أُوْلَٰٓئِكَ لَهُمۡ عَذَابٞ مِّن رِّجۡزٍ أَلِيمٞ ﴿ "mereka itu memperoleh azab, yaitu azab yang pedih," yakni sangat menyakitkan badan dan hati mereka.
Commentary
عَالِمِ الْغَيْبِ (the knower of the unseen). This is an attribute of the Rabb (Lord) in whose name an oath has been taken in verse 3. At this place, out of the many attributes of Allah Ta’ ala, the attribute of all-encompassing knowledge and the knowledge of the unseen has, perhaps, been mentioned particularly because the text is dealing with the matter of the deniers of the day of Resurrection. The major reason why the disbelievers rejected the inevitability of Qiyamah, the day of doom, was their inability to comprehend how the whole thing would work out. When all human beings die, and become dust, and the particles of this dust get scattered all over the world, they wondered, how would it be possible to collect all these particles, separate the particles belonging to each human being from the particles of all others, and then go on to put the relevant particles back into the frame of everyone's existence? And they took it as impossible because they had very conveniently taken the knowledge and power of Allah Ta’ ala on the analogy of their own knowledge and power! Allah Ta’ ala has told them that His knowledge encompasses the entire universe in a manner that He knows everything in the heavens and the earth to the extent that He also knows where and in what state it is. Not a single particle of what has been created remains outside His knowledge - and this comprehensive and all-encompassing knowledge is hallmark of Allah Ta’ ala. No created entity, whether an angel or prophet, can ever have such an all-encompassing knowledge that no particle of this universe remains outside it. Then, for a Being that has such an all-encompassing knowledge, why would it be difficult to reclaim the scattered particles of a human being from all over the universe, each separate from the other, and reconstitute their bodies from these once again?
Kâfirler: "Kıyamet ebediyen gelmeyecek!" dediler. Ey Resul! De ki: "Hayır! Allah'a yemin olsun ki yalanlayıp durduğunuz kıyamet size muhakkak gelecektir. Fakat kıyametin ne zaman kopacağını Allah'tan başkası bilmez. Allah Teâlâ; kıyamet ve onun dışındaki gaybî şeyleri bilendir. Göklerde ve yerde bir karınca ağırlığı kadar küçük bir şey dahi olsa hiçbir şey O'nun ilminden gizli (saklı) olamaz. Aynı şekilde zikredilen bu şeyden daha küçük ya da daha büyük hiçbir şey de O'nun ilminden gizli kalmaz. Bütün bunlar apaçık bir kitapta yazılıdır ki o kitap; kıyamete kadar olacak olan her şeyin yazıldığı Levh-i Mahfûz'dur."
Oni što ne vjeruju u Allaha govore: “Čas sudnji doći nam neće, nikada!” Kaži im, Poslaniče: “Hoće, tako mi Gospodara mog, doći će vam Čas sudnji, zacijelo! A kad će Smak svijeta nastupiti, zna samo dragi Allah, Kojem ne izmiče ni koliko je mravuljak na nebesima ni na Zemlji; ne postoji ništa manje ni veće od toga a da nije zabilježeno u Levhi-mahfuzu jasno i detaljno, jer je u njemu zapisano sve što će se dogoditi do Dana sudnjeg.”
Và những kẻ không có đức tin vào Allah bảo rằng:" Ngày Tận Thế sẽ không bao giờ đến với chúng tôi." Hãy bảo bọn chúng - hỡi Thiên Sứ - "Không đâu, thề bởi Allah, chắc chắn ngày Tận Thế sẽ ập xuống bọn chúng mà bọn chúng từng láo khoét cho rằng sẽ không bao giờ xảy ra, thế nhưng không ai biết được bao giờ sẽ xảy ra chỉ ngoại trừ Allah. Bởi vì, Ngài là Đấng biết rõ những điều huyền bí của ngày Tận Thế và còn ngoài điều đó nữa, không có một sự huyền bí nào mà Ngài không nắm rõ. Ngài nắm rõ trọng lượng của loài kiến nhỏ bé nhất trên bầu trời và trong trái đất và rồi không có sự kỳ bí nào cho dù nó bé nhỏ như sự việc đã được nhắc đến hay nó to lớn hơn mà nó lại không được ghi chép sẵn trong một Quyển Sổ một cách rõ ràng. Và tất cả mọi điều được lưu lại trên Quyển Sổ Mẹ được gìn giữ bảo quản một cách rất cẩn thận cho đến ngày Phán Xử."
E quelli che non credono in Allāh dissero: "L'Ora non giungerà mai". Di' loro, o Messaggero: "Al contrario, giuro su Allāh che l'Ora che rinnegate vi raggiungerà; tuttavia, il momento della sua venuta è conosciuto solo da Allāh; ed Egli, gloria Sua, Conosce l'Ignoto dell'Ora e di altro, nulla sfugge alla Sua Sapienza, gloria Sua, nemmeno un peso inferiore a quello di una formica, né nei Cieli né in Terra, e non Gli è nascosto nulla di ancora più piccolo o più grande che non sia annotato in un chiaro Libro, ovvero la Matrice del Libro, nel quale vi è annotato tutto, fino al Giorno della Resurrezione."
Nagsabi ang mga tumangging sumampalataya kay Allāh: "Hindi pupunta sa amin ang Huling Sandali magpakailanman." Sabihin mo sa kanila, O Sugo: "Oo, sumpa man kay Allāh, talagang pupunta nga sa inyo ang Huling Sandali na pinasisinungalingan ninyo, subalit walang nakaaalam sa oras niyon kundi si Allāh sapagkat Siya – kaluwalhatian sa Kanya – ay Nakaaalam sa anumang nakaliban mula sa Huling Sandali at iba pa rito. Walang nakaliliban sa kaalaman Niya – kaluwalhatian sa Kanya – na isang bigat ng pinakamaliit na langgam sa mga langit ni sa lupa, at walang nakaliliban sa Kanya na isang higit na maliit kaysa sa nabanggit na iyon ni isang higit na malaki, malibang ito ay nakasulat sa isang talaang maliwanag, ang Tablerong Pinag-iingatan, na isinulat doon ang bawat bagay na mangyayari hanggang sa Araw ng Pagbangon.
Gospodar je u Levhi-mahfuzu zapisao ono što je zapisao zato da bi golemom nagradom nagradio vjernike, dobre ljude, koje čekaju oprost grijeha – neće zbog njih biti kažnjeni, i imat će velike počasti i vječno uživanje u džennetskim baščama.
Allah has recorded everything He has in the Preserved Tablet so that He may requite those who have faith in Him and do good deeds. They will receive forgiveness from Allah for their sins; He will not take them to account for them, and they will receive generous sustenance on the Day of Judgement, which is His Paradise.
لِّيَجْزِيَ الَّذِينَ آمَنُوا
(So that He rewards those who believed - 4)
This sentence is connected with the earlier one: لَتَأْتِيَنَّكُمْ that is, al-Qiyamah or the Doomsday is bound to come and its purpose will be to reward believers and to provide for them the best sustenance from Jannah (Paradise).
Allah menetapkan apa yang Dia tulis di Loh Mahfuz untuk memberikan ganjaran kepada orang-orang yang beriman dan beramal saleh. Orang-orang yang mempunyai sifat-sifat tersebut adalah orang-orang yang mendapatkan ampunan dari Allah atas dosa-dosa mereka, Allah tidak menyiksa mereka karenanya, dan bagi mereka rezeki yang baik, yaitu surga-Nya pada hari Kiamat kelak.
Pinagtibay ni Allāh ang pinagtibay sa Tablerong Pinag-iingatan upang gumanti Siya sa mga sumampalataya sa Kanya at gumawa ng mga gawang maayos. Ang mga nailarawang iyon sa mga katangiang iyon ay may ukol sa kanila mula kay Allāh na isang kapatawaran para sa mga pagkakasala nila kaya hindi Siya maninisi sa kanila dahil sa mga ito at may ukol sa kanila na isang panustos na masagana, ang paraiso Niya sa Araw ng Pagbangon.
Allāh ha annotato ciò che ha annotato nella Matrice del Libro al fine di ricompensare coloro che hanno creduto in Allāh e che hanno compiuto opere buone. Coloro che possiedono tali caratteristiche otterranno, da parte di Allāh, il perdono dei loro peccati e non verranno rimproverati per essi, e otterranno una generosa ricompensa, ovvero il Suo Paradiso, nel Giorno del Giudizio.
Al-lah ha registrado todo en la Tabla Preservada para así recompensar a aquellos que tienen fe en Él y hacen buenas obras. Ellos recibirán el perdón de Al-lah por sus pecados; Él no los hará rendir cuentas por ellos, y recibirán un generoso sustento en el Día del Juicio, que es Su Paraíso.
Allah; kendisine iman eden ve salih amel işleyen kullarını mükâfatlandırmak için Levh-i Mahfûz'da belirlediklerini kaydetmiştir. İşte bu özelliklere sahip olan kimselere Allah'tan günahları için bir bağışlanma vardır. Yüce Allah onları günahlarından dolayı cezalandırmaz. Yine onlar için güzel bir rızık vardır. Bu rızık, Yüce Allah'ın kıyamet günündeki cennetidir.
Allah consigna tout dans la Table Préservée afin qu’Il rétribue ceux qui croient en Lui et accomplissent de bonnes œuvres. Ceux-là obtiendront le pardon d’Allah pour leurs péchés qui ne leur seront plus reprochés et ils auront droit à un don généreux le Jour de la Résurrection, qui est Son Paradis.
Allah xác định lại những gì đã biên chép trên Quyển Sổ Mẹ với mục đích Ngài tưởng thưởng cho những ai có đức tin ở nơi Allah và luôn làm những việc thiện. Họ là những người tiêu biểu đặc trưng bởi những phẩm chất tốt đẹp nhất rồi sẽ được Allah tha thứ mọi tội lỗi cho họ mà không có sự tính toán và sẽ được ban phát bổng lộc vô định lượng. Họ chính là những người của Thiên Đàng vào Ngày Phán Xét.
Còn những kẻ luôn tìm mọi kế sách để phá hoại những gì Allah đã mặc khải qua những câu Kinh. Họ nói về các dấu hiệu đó là ma thuật, họ bảo Thiên Sứ của chúng ta là tên thầy bói, tên phù thủ, nhà thơ. Tất cả những ai có những thuộc tính vừa nêu chắc chắn vào ngày Phán Xử sẽ chịu một hình phạt thật là khủng khiếp của Ngài.
Ceux qui s’efforcent d’invalider les versets révélés par Allah, disent qu’il s’agit de sorcellerie et disent au sujet de notre Messager qu’il est un devin, un sorcier ou un poète auront droit au pire et au plus sévère des châtiments le Jour de la Résurrection.
Orang-orang yang berusaha keras untuk memadamkan ayat-ayat yang Allah turunkan, mereka berkata tentangnya bahwa ia adalah sihir, dan mereka berkata tentang Rasul kami bahwa dia adalah kahin (dukun), penyihir, dan penyair. Orang-orang yang demikian akan mendapatkan azab yang paling buruk dan paling keras pada hari Kiamat.
As for those who strove to falsify all the verses Allah revealed, and said regarding them, “It is sorcery!” and said regarding My Messenger, “He is a fortune-teller, a sorcerer, and a poet”, they will receive the worst and severest punishment on the Day of Judgement.
A oni koji su se upinjali nastojeći poništiti Allahove ajete, pa su za njih rekli da se radi o sihru, a Poslanika su okarakterizirali kao proroka, sihirbaza, pjesnika – takvi će na Dan ustanuća imati tešku patnju koju neće moći trpjeti.
Ang mga gumawa habang mga nagsisikap para sa pagpapawalang-kabuluhan sa pinababa ni Allāh na mga talata kaya nagsabi sila tungkol sa mga ito: "Panggagaway," at nagsabi naman sila tungkol sa Sugo Namin: "Manghuhula, manggagaway, manunula." Ang mga nailarawang iyon sa mga katangiang iyon ay may ukol sa kanila sa Araw ng Pagbangon na isang pinakamasagwang pagdurusa at isang pinakamatindi nito.
And in contrast to them stand: الَّذِينَ سَعَوْا فِي آيَاتِنَا (5) i.e. those who made efforts to find faults with Our verses and tried to stop people from believing in them.
The word: مُعَاجِزِينَ which appears immediately after the verse cited above means that this effort by them was as if they would render Us helpless in seizing them and would thus go scot-free from having to be present on the last day of Qiyamah.
The sentence that follows immediately after: أُولَـٰئِكَ لَهُمْ عَذَابٌ مِّن رِّجْزٍ أَلِيم ; means that these people shall receive punishment, a severe punishment that will be painful.
Allah'ın indirmiş olduğu ayetlerini boşa çıkarmak için çabalayarak amel eden ve ayetlerimiz hakkında; "Bu bir sihirdir!" diyen ve resulümüz hakkında da; "Bu bir kâhin ve şairdir." diyenler var ya; işte bu sıfatları kendisinde barındıran kimseler için kıyamet günü azabın en şiddetlisi ve en kötüsü vardır.
E quelli che si sono dedicati a smentire i versetti rivelati da Allāh, dissero a loro riguardo: "Magia", e dissero del nostro messaggero: "Monaco, mago, poeta". Coloro che possiedono tali caratteristiche, subiranno, nel Giorno della Resurrezione, la peggiore e più severa punizione.
En cuanto a aquellos que se esforzaron por hacer fracasar las aleyas que Al-lah reveló, diciendo con respecto a ellas: “¡es hechicería!”, y sobre Mi Mensajero: “es un adivino, un hechicero y un poeta”, recibirán el peor y más severo castigo en el Día del Juicio.
"Dan orang-orang kafir berkata, 'Maukah kamu agar kami tunjukkan seorang laki-laki yang memberitakan kepadamu bahwa apabila badanmu telah hancur sehancur-hancurnya, sesungguhnya kamu benar-benar dalam ciptaan yang baru? Apakah dia mengada-adakan kebohongan terhadap Allah ataukah ada padanya penyakit gila?' Sesungguhnya orang-orang yang tidak beriman kepada negeri akhirat berada dalam siksaan dan kesesatan yang jauh. Maka apakah mereka tidak melihat langit dan bumi yang ada di hadapan dan di belakang mereka? Jika Kami menghendaki, niscaya Kami benamkan mereka di bumi atau Kami jatuhkan kepada mereka gumpalan dari langit. Sesungguhnya pada yang demikian itu benar-benar terdapat tanda bagi setiap hamba yang kembali." (Saba`: 7-9).
(7) Maksudnya ﴾ وَقَالَ ٱلَّذِينَ كَفَرُواْ ﴿ "dan orang-orang kafir berkata," dengan maksud mendustakan, memperolok-olok dan menganggap tidak mungkin, serta menyebutkan sisi ketidak-mungkinannya. Sebagian mereka berkata kepada sebagian yang lain, ﴾ هَلۡ نَدُلُّكُمۡ عَلَىٰ رَجُلٖ يُنَبِّئُكُمۡ إِذَا مُزِّقۡتُمۡ كُلَّ مُمَزَّقٍ إِنَّكُمۡ لَفِي خَلۡقٖ جَدِيدٍ ﴿ "Maukah kamu agar kami tunjukkan seorang laki-laki yang memberitakan kepadamu bahwa apabila badanmu telah hancur sehancur-hancurnya, sesungguhnya kamu benar-benar dalam ciptaan yang baru?" Yang mereka maksud orang laki-laki itu adalah Rasulullah a. Beliau dianggap orang laki-laki yang mem-bawa sesuatu yang sangat aneh, hingga (menurut anggapan me-reka), beliau menjadi tontonan yang mereka tonton dan keanehan yang mereka perolok-olokkan; dan bahwa bagaimana mungkin dia mengatakan, "Sesungguhnya kalian pasti akan dihidupkan kembali setelah kalian hancur lebur dan tulang-belulang kalian telah tercerai-berai dan sudah sirna seluruh anggota badan kalian."
(8) Orang laki-laki ini yang datang dengan membawa berita seperti itu, apakah dia mengada-adakan ﴾ عَلَى ٱللَّهِ كَذِبًا ﴿ "kebohongan terhadap Allah" sehingga dia lancang kepadaNya, lalu mengatakan apa yang telah ia katakan itu, ﴾ أَم بِهِۦ جِنَّةُۢۗ ﴿ "ataukah ada padanya penya-kit gila?" (Kalau demikian), maka tidak perlu merasa aneh dengan-nya, karena kegilaan itu seni!
Semua (sikap mereka) ini dengan nada keras kepala dan zhalim. Padahal sebenarnya mereka sudah mengetahui bahwasa-nya beliau adalah makhluk Allah yang paling jujur dan paling ber-akal. Di antara (bukti) pengetahuan mereka adalah bahwa mereka menampakkan dan mengulangi permusuhannya, mereka mengor-bankan diri dan harta benda mereka untuk menghalang-halangi manusia dari Rasulullah a. Maka, kalau sekiranya rasul itu dusta dan gila, tentu sangat tidak pantas bagi kalian, wahai orang-orang yang mempunyai akal tidak sehat, tidak pantas kalau kalian men-dengarkan perkataan yang dia katakan atau mengerumuni dakwah-nya. Sebab, orang gila itu sangat tidak pantas kalau orang yang ber-akal memperhatikannya, atau perkataannya sampai (ke telinganya).
Kalau saja bukan karena sikap keras kepala dan kezhaliman kalian, tentu kalian segera memenuhi seruannya dan niscaya kalian menyambut dakwahnya dengan senang. Akan tetapi ayat-ayat (mukjizat-mukjizat) dan para rasul sama sekali sudah tidak berguna bagi orang-orang yang tidak beriman. Maka dari itu Allah سبحانه وتعالى ber-firman, ﴾ بَلِ ٱلَّذِينَ لَا يُؤۡمِنُونَ بِٱلۡأٓخِرَةِ ﴿ "Sesungguhnya orang-orang yang tidak beriman kepada negeri akhirat." Dan di antara mereka adalah orang-orang yang mengatakan perkataan di atas, ﴾ فِي ٱلۡعَذَابِ وَٱلضَّلَٰلِ ٱلۡبَعِيدِ ﴿ "ber-ada dalam siksaan dan kesesatan yang jauh." Maksudnya, di dalam kesengsaraan yang sangat dahsyat dan kesesatan yang sangat jauh, yang sangat tidak dekat kepada yang benar. Kesengsaraan dan kesesatan apa yang lebih dahsyat daripada keingkaran mereka terhadap kekuasaan Allah untuk menghidupkan kembali? Dan kesengsaraan dan kesesatan apa yang lebih dahsyat daripada pen-dustaan mereka terhadap RasulNya yang datang dengan membawa berita kebangkitan serta ejekan mereka terhadapnya dan keteguhan pendirian mereka bahwa ajaran yang mereka anutlah yang benar? Jadi, mereka melihat yang benar sebagai kebatilan, dan kebatilan sebagai kebenaran dan petunjuk.
(9) Kemudian Allah سبحانه وتعالى mengingatkan mereka kepada dalil aqli (rasio) yang membuktikan tidak adanya kemustahilan bagi "kebangkitan" yang mereka anggap mustahil. Dan sesungguhnya kalau saja mereka mau memperhatikan kepada apa yang ada di hadapan mereka dan apa yang ada di belakang mereka, berupa langit dan bumi, kemudian mereka melihat sebagian dari kekuasaan Allah di dalamnya yang mencengangkan akal, dan sebagian dari keagungannya yang membuat para ilmuan terperangah, dan bahwa sesungguhnya penciptaan keduanya dan segala apa yang ada di dalamnya berupa berbagai macam makhluk itu jauh lebih besar daripada sekedar menghidupkan kembali manusia dari dalam kubur sesudah kematian mereka, maka apa gerangan yang men-dorong mereka untuk melakukan pendustaan itu, padahal mereka meyakini apa yang lebih agung (hebat, besar dan luar biasa. Pent.) daripadanya? Ya, memang itu adalah berita ghaib, hingga sekarang mereka belum menyaksikannya, maka dari itu mereka mendusta-kannya.
Allah berfirman, ﴾ إِن نَّشَأۡ نَخۡسِفۡ بِهِمُ ٱلۡأَرۡضَ أَوۡ نُسۡقِطۡ عَلَيۡهِمۡ كِسَفٗا مِّنَ ٱلسَّمَآءِۚ ﴿ "Jika Kami menghendaki, niscaya Kami benamkan mereka di bumi atau Kami jatuhkan kepada mereka gumpalan dari langit," maksudnya, se-bagai azab. Sebab langit dan bumi berada di bawah kendali Kami. Maka jika Kami memerintah keduanya, niscaya keduanya tidak akan mendurhakai perintah Kami, maka waspadalah atas sikap kalian yang terus melakukan pendustaan, karena kami akan meng-hukum kalian dengan hukuman (siksaan) yang paling berat.
﴾ إِنَّ فِي ذَٰلِكَ ﴿ "Sesungguhnya pada yang demikian itu" maksudnya, pada penciptaan langit dan bumi serta apa-apa yang ada pada ke-duanya berupa berbagai macam makhluk, ﴾ لَأٓيَةٗ لِّكُلِّ عَبۡدٖ مُّنِيبٖ ﴿ "benar-benar terdapat tanda bagi setiap hamba yang kembali." Semakin besar inabah seorang hamba kepada Allah, maka semakin besar pula pelajaran-pelajaran yang dia dapat dari ayat-ayat itu. Sebab orang yang kembali (berinabah) kepada Allah itu tulus menghadap ke-pada Rabbnya, keinginan dan kemauannya sudah terfokus kepada Rabbnya, dan dia selalu kembali kepadaNya dalam setiap urusan-nya, sehingga dia menjadi dekat kepada Rabbnya, dia sama sekali tidak mempunyai keinginan kecuali sibuk mencari keridhaanNya. Maka pengamatannya terhadap semua makhluk (ciptaan) adalah pengamatan yang penuh perenungan dan pelajaran, bukan peng-lihatan kelalaian yang tidak bermanfaat.
Sahabelerin ve ehlikitabın iman etmiş âlimleri; Allah'ın sana indirmiş olduğu vahyin; içerisinde hiçbir şüphe olmayan hak olduğuna şahitlik ederler. Aynı şekilde o (Kur'an); mutlak galip olan, hiç kimsenin kendisine karşı üstün gelemediği, dünyada ve ahirette övgüye layık olan Allah'ın yoluna iletir.
Les savants parmi les Compagnons et ceux qui ont eu la foi parmi les savants des Gens du Livre attestent que ce que t’a révélé Allah est la vérité indubitable qui guide vers la voie du Puissant que personne ne peut vaincre, le Digne de Louange dans le bas monde et dans l’au-delà
Algunos eruditos de la gente del libro, como Abdul-lah bin Salam, atestiguan que lo que Al‑lah te reveló es, sin duda, la verdad que guía hacia el camino del Todopoderoso, a Quien nadie puede vencer y que es digno de alabanza en este mundo y en el Más Allá.
Verse 6: وَيَرَى الَّذِينَ أُوتُوا الْعِلْمَ (34:6) talks about believers in contrast with those who denied the coming of the Qiyamah. The former had put their faith in it and became the beneficiaries of the knowledge given by Allah Ta’ ala to the Holy Prophet ﷺ by revelation.
The addressees of the Quran were not disbelievers in the Day of Judgement. It was just that they did not believe that Judgement Day would bring them humiliation and punishment. The world they lived in appeared safe to them and they could not, therefore, understand how they would be in jeopardy on reaching the world Hereafter. This truth about life and the Universe is found in all divine scriptures. It is the Quran’s mission to reveal this reality in its pure and unadulterated form. Now, those who take a stand in opposition to this mission are indulging in the most improper bravado. Before God, they will be treated as deserving of the severest punishment.
Para ulama dari kalangan sahabat dan orang-orang yang beriman dari ulama Ahli Kitab mengakui bahwa wahyu yang Allah turunkan kepadamu adalah kebenaran yang tidak ada keraguan padanya, ia membimbing ke jalan Sang Mahaperkasa yang tidak dikalahkan oleh siapa pun, lagi Maha Terpuji di dunia dan di akhirat.
Učeni ashabi i i oni koji su povjerovali iz reda sljedbenika Knjige svjedoče da je časni Kur’an, objavljen Resulullahu, sallallahu alejhi ve sellem, istina u koju ne može biti nikakve sumnje, i da isti taj Kur’an vodi sreći i uspjehu, ka putu Silnog Allaha, Koga niko ne može nadvladati, i Kojem neizostavno pripada sva hvala i zahvala na oba svijeta.
Some scholars of the people of the book i.e. Abdullah bin Salām testify that the revelation Allah revealed to you is the truth without doubt, and it guides towards the path of the Almighty whom no one can beat and who is praiseworthy in the world and the Hereafter.
Và những nhà học giả thuộc nhóm Sahabah và những ai tin tưởng thuộc các học giả dân Kinh Sách thấy rằng những lời mặc khải mà Allah ban xuống cho Ngươi là Chân Lý mà không có chút nghi ngờ về nó. Và đó là sự chỉ dẫn thiên hạ đến với con đường của Đấng Toàn Năng mà không có một ai có thể kháng cự và cũng là Đấng Rất Đáng Ca Tụng ở trần gian này và ngày sau.
I sapienti tra i Compagni (del Profeta) e i credenti tra i sapienti della Gente del Libro testimoniano che, in verità, la rivelazione che Allāh ti ha ispirato è l'indubbia verità, e guida alla Via del Potente, Colui che non può essere vinto da nessuno, lodato in vita e nell'Aldilà.
Sumasaksi ang mga maalam sa mga Kasamahan [ng Sugo] at ang sinumang sumampalataya kabilang sa mga maalam sa mga May Kasulatan na ang pinababa ni Allāh sa iyo na pagkasi ay ang totoo na walang pag-aatubili hinggil dito, na gumagabay tungo sa daan ng Makapangyarihan na walang nakadadaig sa Kanya na isa man, Pinapupurihan sa Mundo at Kabilang-buhay.
7- O kafirler dediler ki:“(Öldükten sonra) çürüyüp paramparça olduğunuz zaman sizlerin kesinlikle yeniden yaratılacağınızı haber veren bir adamı size gösterelim mi?!”
8- “Allah’a karşı yalan mı uyduruyor yoksa onda bir delilik mi var (anlamadık)!?” Hayır, âhirete iman etmeyenler, azap ve uzak bir sapıklık içindedirler.
9- Gerek gökte gerek yerde önlerinde ve arkalarında bulunanlara hiç bakmazlar mı? Dilersek onları yerin dibine geçiririz yahut gökten üzerlerine parçalar düşürürüz. Şüphesiz bunda (Rabbine) yönelen her bir kul için elbette bir ibret vardır.
7. “O kafirler” yalanlamak, alay etmek ve dirilişin uzak bir ihtimal olduğunu belirtmek üzere “dediler ki: (Öldükten sonra) çürüyüp paramparça olduğunuz zaman sizlerin kesinlikle yeniden yaratılacağınızı haber veren bir adamı size gösterelim mi?!” Bu adam ile kastettikleri, Allah Rasûlüdür. Onlara göre o, garip karşılanacak bir şeyler bildirmektedir. O kadar ki onlara göre o, seyredilecek ve söyledikleri ile alay edilecek kadar hayret edilecek bir haldedir. O nedenle şöyle diyorlar:“Çürüyüp darmadağın olduktan sonra, eklemler parçalanıp ayrıldıktan, organlar yok olup gittikten sonra nasıl olur da yeniden yaratılacaksınız, diyebiliyor bu adam?”
8. “Bunları söyleyen kişi, bu sözleri ile “Allah’a karşı yalan mı uyduruyor” O’na karşı cüretkârlık ederek mi bu sözleri söyler, “yoksa onda bir delilik mi var (anlamadık)!?” Eğer öyleyse bu söyledikleri garip karşılanmaz. Çünkü delilik çeşit çeşittir.
Bütün bu söyledikleri, inat ve zulüm üzere söylenmiştir. Yoksa onlar, peygamberin insanların en doğru sözlüsü ve en akıllısı olduğunu kesinlikle biliyorlardı. Bunu bildikleri için de düşmanlıklarını tekrar tekrar ortaya koydular, insanları onun sözlerini dinlemekten engellemek için canlarını ve mallarını feda ettiler.
Ey temiz olmayan akıl sahipleri! Gerçekten o, yalan söyleyen bir deli olsaydı, sizin onun söylediklerine kulak vermemeniz, onun çağrısına hiçbir şekilde aldırış etmemeniz gerekirdi. Çünkü akıllı bir kimsenin, delinin söylediklerine hiçbir şekilde önem vermemesi yahut onun söylediği sözün bu kadar ileri derecede kendisini etkilememesi gerekirdi. Sizin inadınız ve zulmünüz olmasaydı hiç şüphesiz onun çağrısını kabul etmekte elinizi çabuk tutardınız. Ancak:“O âyetler ve korkutmalar iman etmeyen bir topluluğa fayda vermez.”(Yunus, 10/21)
Bundan dolayı Yüce Allah, devamla şöyle buyurmaktadır:“Hayır, âhirete iman etmeyenler” ki onlardan bir kısmı da bu sözleri söyleyenlerdir “azap ve uzak bir sapıklık içindedirler.” Büyük bir bedbahtlık ve doğruya hiçbir şekilde yakınlığı bulunmayan, haktan alabildiğine uzak bir sapıklık içindedirler.
Allah’ın, öldükten sonra diriltmeye kadir olduğunu inkâr edişlerinden, bunu bildiren Rasûlünü yalanlayarak onunla alay edişlerinden, onun getirdiklerinin hak olduğunu kesin olarak bildikleri halde hakkı batıl, batıl ve sapıklığı ise hak ve hidâyet olarak görmelerinden daha ileri derecede bir bedbahtlık ve sapıklık olabilir mi?
9. Daha sonra Yüce Allah, dikkatlerini aklî bir delile çekmektedir. Bu delil, öldükten sonra dirilişin gördükleri gibi uzak olmadığını göstermektedir. Eğer önlerinde ve arkalarında bulunan semaya ve arza bakacak olsalar hiç şüphesiz Yüce Allah’ın bunlardaki göz kamaştırıcı kudretini görürler, en ileri ilim adamlarını bile dehşete düşürecek boyutlardaki azametine tanık olurlardı. Göklerin ve yerin yaratılmasının, bunların büyüklüklerinin ve her ikisinde bulunan bunca mahlukatın var edilişinin, öldükten sonra insanların kabirlerinden diri olarak çıkarılmasından daha muazzam olduğunu anlarlardı.
Peki, bundan daha büyük şeyleri tasdik ettikleri halde öldükten sonra dirilişi yalanlamaya onları iten nedir? Evet, şüphesiz ki bu, şu ana kadar gaybî bir haberdir. Onlar bunu görmemektedirler. İşte onu yalanlayışlarının sebebi de budur. Allah da şöyle buyurmaktadır:“Dilersek onları yerin dibine geçiririz yahut gökten üzerlerine” azaptan “parçalar düşürürüz.”Çünkü gökler ve yer, bizim irademiz ve emrimiz altındadır. Emir verecek olursak, bize karşı gelemezler. Öyleyse yalanlamalarınız üzere ısrar etmekten sakının. Yoksa sizi en ağır cezalarla cezalandırırız.“Şüphesiz bunda” göklerin, yerin ve her ikisinde bulunan bunca varlıkların yaratılmasında Rabbine “yönelen her bir kul için elbette bir ibret vardır.”
Kulun Yüce Allah’a yönelişi ne kadar büyük olursa, ilâhî delillerden yararlanması da o kadar büyük olur. Çünkü Rabbine yönelen kimse O’na dönmüştür. Böyle bir kimsenin iradesi ve bütün gayreti Rabbinin rızasına yöneliktir. Bütün işlerinde Rabbine döner. Bu yüzden Rabbine oldukça yakındır. Onun Allah’ı razı edecek şeylerle uğraşmaktan başka hiçbir gayesi yoktur. Mahlukata bakışı da tefekkür ve ibret bakışıdır. Faydasız ve gafilane bir bakış değildir.
E quelli che non credono in Allāh si dissero tra loro, sorpresi, deridendo ciò che il Messaggero di Allāh comunicò: "Volete che vi indichi un uomo che vi informi che, quando morirete e sarete ridotti a pezzi, in verità verrete riportati in vita dopo la vostra morte?"
Ceux qui mécroient en Allah parlent les uns aux autres sur un ton moqueur et dubitatif au sujet de ce que le Messager a apporté: Voulez-vous que nous vous montrions un homme qui vous assure que vous serez ressuscités après que vous soyez morts et que vos corps aient été déchiquetés ?
Kâfirler, Rasûlullah -sallallahu aleyhi ve sellem-'in getirdikleri hakkında bir şaşırma ve alay ifadesi olarak kendilerinden olan bazı kimselere şöyle dediler: "Sizler öldükten ve ölümünüzden sonra (çürüyüp) paramparça olduktan sonra sizlerin yeniden diriltileceğini haber veren bu adamı size gösterelim mi?"
Aquellos que no creyeron en Al-lah se dicen unos a otros con asombro y burlándose de lo que el Mensajero r trajo: “¿Quieren que los llevemos ante un hombre que les dirá que después de que mueran y se desintegren serán resucitados?”
Nagsabi naman ang mga tumangging sumampalataya kay Allāh sa iba sa kanila dala ng pagtataka at pangungutya sa inihatid ng Sugo – basbasan siya ni Allāh at batiin ng kapayapaan: "Magtuturo kaya kami sa inyo sa isang lalaking magpapabatid sa inyo na kayo, kapag namatay kayo at nagkaputul-putol kayo sa isang pagkakaputul-putol, ay bubuhaying muli matapos ng kamatayan ninyo para maging buhay?"
Those who disbelieved in Allah say to one another in astonishment and mocking whatever the Messenger (peace be upon him) brought, “Shall we lead you to a man who will tell you that when you die and decompose into pieces, you will be resurrected alive again?!”
Reported in verse 7: وَقَالَ الَّذِينَ كَفَرُوا هَلْ نَدُلُّكُمْ عَلَىٰ رَجُلٍ يُنَبِّئُكُمْ إِذَا مُزِّقْتُمْ كُلَّ مُمَزَّقٍ إِنَّكُمْ لَفِي خَلْقٍ جَدِيدٍ (Shall we point out to you a man...). There is a statement of disbelievers who denied the coming of Qiyamah. In an exercise of mockery, they used to say, 'come, let us identify an unusual person for your benefit, a person who loves to tell you how, when you die and become dust, totally powdered into countless particles, even after all that, you will be brought into a new creation - and that you, all reshaped into the form you once were, will be made to stand up alive!'
It is obvious that the person alluded to here is no other but the Holy Prophet ﷺ who used to tell people that Qiyamah will come when the dead will become alive once again, and exhorted people to put their faith in it. All these people who were deriding him knew him perfectly well, but in the present context, they have mentioned him in a manner as if they knew nothing else about him - nothing else but that he tells people about the dead rising alive on the day of Qiyamah. They had purposely elected to refer to him in that manner just to mock and deride him.
The word: مُزِّقْتُمْ (when you are totally torn into pieces) is a derivation from: مزقِ (mazq) which means splitting apart and rendering to pieces, and: كُلَّ مُمَزَّقٍ (kulla mumazzaq: (totally torn) means the disintegration of the human body in a manner that all its particles get dispersed separately. Onwards from here, they take up another mode to comment on his statement relating to the Qiyamah.
Sebagian orang-orang kafir berkata kepada sebagian lainnya dalam rangka menghina dan melecehkan ajaran yang dibawa oleh Rasulullah -ṣallallāhu 'alaihi wa sallam-, “Apakah kalian mau kami tunjukkan seorang laki-laki yang menyatakan bahwa bila kalian sudah mati dan jasad kalian hancur, kalian tetap akan dibangkitkan sesudahnya dalam keadaan hidup?!"
Oni što ne vjeruju u Allaha kazuju među sobom, rugajući se onom što je donio Resulullah, sallallahu alejhi ve sellem: “Hoćete li da vas uputimo jednom čovjeku koji će vam predskazati kako ćete, nakon što umrete i pošto već budete u potpunom raspadu, biti iznova stvoreni i iz grobova izvedeni?”
Những tên phủ nhận Allah bảo với một số người trong bọn chúng bằng lời lẽ cay cú và nhạo báng về những gì được Thiên Sứ - cầu xin sự bình an cho Người - mang đến: "Há! Quý vị có muốn chúng tôi chỉ cho quý vị một người đàn ông, Y sẽ thông báo cho các quý vị về mọi chuyện xong thì quý vị đã chết xương rã mục hết dưới đất sau đó quý vị được phục sinh sống trở lại ?"
The Disbelievers' Denial of Life after Death, and the Refutation of Their View
Here Allah tells us how the disbelievers and heretics denied that the Hour will come, and mocked the Messenger ﷺ for speaking of it.
وَقَالَ الَّذِينَ كَفَرُواْ هَلْ نَدُلُّكُمْ عَلَى رَجُلٍ يُنَبِّئُكُمْ إِذَا مُزِّقْتُمْ كُلَّ مُمَزَّقٍ
(Those who disbelieve say: "Shall we direct you to a man who will tell you (that) when you have become fully disintegrated into dust with full dispersion...") means, when your bodies have disintegrated into the earth and dispersed without a trace,
إِنَّكُمْ
(then you) means, after this has happened,
لَفِى خَلْقٍ جَدِيدٍ
(will be created (again) anew) means, you will be restored to life and will receive provision anew. `By telling us this, he is doing one of two things: either he is deliberately fabricating something and saying that Allah has revealed it to him, or he is not doing it deliberately, but he is deluded as crazy and insane people are.' They said:
أَفْتَرَى عَلَى اللَّهِ كَذِباً أَم بِهِ جِنَّةٌ
(Has he invented a lie against Allah, or is there a madness in him) Allah said, refuting their words:
بَلِ الَّذِينَ لاَ يُؤْمِنُونَ بِالاٌّخِرَةِ فِى الْعَذَابِ وَالضَّلَـلِ الْبَعِيدِ
(Nay, but those who disbelieve in the Hereafter are (themselves) in a torment, and in far error.) meaning, the matter is not as they claim or as they think; on the contrary, Muhammad ﷺ is the one who is telling the truth, and is righteous and wise; he is the one who has brought the truth, and they are the foolish and ignorant liars.
فِى الْعَذَابِ
are themselves( in a torment, means, their disbelief, which will lead them to the torment of Allah.
وَالضَّلَـلِ الْبَعِيدِ
(and in far error.) far from the truth in this world. Then Allah warns them of His power in the creation of heavens and earth, as He says:
أَفَلَمْ يَرَوْاْ إِلَى مَا بَيْنَ أَيْدِيهِمْ وَمَا خَلْفَهُمْ مِّنَ السَّمَآءِ وَالاٌّرْضِ
(See they not what is before them and what is behind them, of the heaven and the earth) meaning, wherever they go, in whatever direction, the heavens are above them and the earth is beneath them. This is like the Ayah:
وَالسَّمَآءَ بَنَيْنَـهَا بِأَيْدٍ وَإِنَّا لَمُوسِعُونَ - وَالاٌّرْضَ فَرَشْنَـهَا فَنِعْمَ الْمَـهِدُونَ
(With Hands did We construct the heaven. Verily, We are Able to extend the vastness of space thereof. And We have spread out the earth; how Excellent Spreader (thereof) are We!) (51:47-48)
إِن نَّشَأْ نَخْسِفْ بِهِمُ الاٌّرْضَ أَوْ نُسْقِطْ عَلَيْهِمْ كِسَفاً مِّنَ السَّمَآءِ
(If We will, We shall sink the earth with them, or cause a piece of the heaven to fall upon them.) means, `if We wished, We could do that to them because of their wrongdoing and Our power over them, but We delay it because We are Patient and Forgiving.' Then Allah says:
إِنَّ فِى ذَلِكَ لاّيَةً لِّكُلِّ عَبْدٍ مُّنِيبٍ
(Verily, in this is a sign for every Munib servant.) Ma`mar narrating from Qatadah, said that Al-Munib means every one who repents. Sufyan narrated from Qatadah, that Al-Munib is the one who turns to Allah. This means that in looking at the creation of the heavens and the earth, there is a sign for every servant who is intelligent and wise and who turns towards Allah. There is a sign of the Allah's ability to recreate bodies and bring about the Resurrection, because the One Who was able to create these heavens -- with their vast reaches of space, and this earth, as deep and vast as it is -- is able to recreate bodies and revive decayed bones. This is like the Ayat:
أَوَلَـيْسَ الَذِى خَلَقَ السَّمَـوتِ وَالاٌّرْضَ بِقَـدِرٍ عَلَى أَن يَخْلُقَ مِثْلَهُم بَلَى
(Is not He Who created the heavens and the earth, Able to create the like of them Yes, indeed!) (36:81)
لَخَلْقُ السَّمَـوَتِ وَالاٌّرْضِ أَكْـبَرُ مِنْ خَلْقِ النَّاسِ وَلَـكِنَّ أَكْـثَرَ النَّاسِ لاَ يَعْلَمُونَ
(The creation of the heavens and the earth is indeed greater than the creation of mankind; yet, most of mankind know not. ) (40:57)
And they said, “Has this man fabricated and attributed a lie to Allah, claiming that we shall be resurrected after we die, or is he insane, talking of nonsense?” It is not as these people say, rather, the reality is that those who do not believe in the Hereafter will suffer a severe punishment on the Day of Judgement, and are very far astray in the world.
They say: أَفْتَرَىٰ عَلَى اللَّـهِ كَذِبًا أَم بِهِ جِنَّةٌ (Has he forged a lie against Allah, or is there a madness in him?"- 34:8). The drive of their remark is that the idea that all totally disintegrated particles of the body will stand reassembled together, turn into the human body once again and be alive as well, is so unreasonable, to start with, that there remains practically no question of entertaining or accepting it. Therefore, this claim of the Holy Prophet ﷺ is either a deliberate attempt to fabricate a lie against Allah Ta’ ala, or the person who says so is insane and no premise of his statement is correct.
Bu adam (Muhammed -sallallahu aleyhi ve sellem-), ölümümüzden sonra bizim diriltileceğimizi iddia ederek; Allah hakkında yalan mı uydurmuştur? Yoksa hakikati olmayan şeyler ile hezeyan yaşayan bir deli midir? (Hayır!) Durum, bu kimselerin iddia ettiği gibi değildir. Asıl, hasıl olan ahirete iman etmeyenlerin kıyamet günü şiddetli bir azap içerisinde olacakları, dünyada ise haktan uzak apaçık bir sapıklık içinde bulunmalarıdır.
Dissero: "Quest'uomo ha forse fabbricato menzogne sul conto di Allāh, affermando la resurrezione dopo la morte, oppure è un posseduto che dice ciò che non ha nessun riscontro nella realtà?!" La realtà non è come sostengono costoro; al contrario, la realtà è che coloro che non credono nell'Aldilà subiranno una grave punizione, nel Giorno della Resurrezione, e sono, in vita, molto sviati dalla verità.
Ils disent également: Cet homme a-t-il forgé un mensonge sur Allah en prétendant que nous serons ressuscités après notre mort ou s’agit-il d’un fou qui délire ? Il n’en est pas comme ils le prétendent, mais la réalité est que ceux qui ne croient pas en l’au-delà subiront un châtiment terrible le Jour de la Résurrection et qu'ils se sont égarés très loin de la vérité dans le bas monde.
Nagsabi sila: Lumikha-likha kaya ang lalaking ito laban kay Allāh ng isang kasinungalingan saka nag-angkin siya ng inaangkin niya na pagkabuhay na muli natin matapos ng kamatayan natin, o siya ay isang baliw na nagpapatnubay sa pamamagitan ng walang reyalidad? Ang usapin ay hindi gaya ng inaangkin ng mga ito, bagkus ang mangyayari ay na ang mga hindi sumasampalataya sa Kabilang-buhay ay nasa pagdurusang matindi sa Araw ng Pagbangon at nasa pagkaligaw na malayo sa katotohanan sa Mundo.
Dijeron: “¿Este hombre ha inventado y atribuido una mentira a Al-lah, afirmando que seremos resucitados después de la muerte, o está loco y habla tonterías?” No es como ellos dicen, en realidad, aquellos que no creen en el Más Allá sufrirán un castigo severo en el Día del Juicio, y están profundamente extraviados en el mundo.
Mereka juga berkata, “Apakah laki-laki ini membuat kebohongan atas nama Allah lalu dia menyatakan bahwa kita akan dibangkitkan sesudah kematian ataukah ia adalah orang gila yang berkata dan meracau dengan kata-kata yang tak bermakna?" Namun, faktanya tidak sebagaimana yang mereka kira karena yang terjadi adalah bahwa orang-orang yang tidak mempercayai kehidupan akhirat adalah orang-orang yang berada di dalam azab yang berat pada hari Kiamat dan berada di dalam kesesatan yang jauh dari kebenaran di dunia.
I dodaju krivovjerni: “Iznosi li Muhammed laž o Allahu, pa tvrdi da ga je Allah poslao? Ili je on lud, ne shvata šta govori!” Bože sačuvaj, nemoguće je da Vjerovjesnik, sallallahu alejhi ve sellem, govori neistinu. Višebošci zaista iznose laži! One koji ne vjeruju u oživljenje poslije smrti nesumnjivo će stići golemo stradanje i patnja u paklenoj vatri; oni su daleko s Prave staze skrenuli.
Và chúng bảo: "Có lẽ người đàn ông đó đã bịa ra câu chuyện vô lý rồi đổ thừa cho Allah vì Y cho rằng sẽ dựng chúng ta sống trở lại sau chúng ta đã chết hay Y chỉ là một kẻ điên khùng nói ra không đúng sự thật chăng ?" Sự thật không giống như chúng từng tuyên bố, ngược lại đối với những người không có đức tin ở Ngày Sau chắc chắn sẽ phải bị trừng phạt thật đau đớn vào Ngày Phán Xét cho sự lầm lạc rất xa trên con đường Chân Lý trên trần gian này.
The people of Makkah held the Prophet and his companions in contempt, and used to mock them. They did so due to their disbelief in the Hereafter and because in their hearts they were not fearful of God’s scourge; this made them quite flippant about the affairs of the Hereafter. The worst punishment for a man in this world is to be incapable of right thinking. One so punished is not capable of seeing things in their proper perspective. He is unable to learn lessons even from obvious realities. For example, innumerable stones of varying sizes, fall towards the Earth’s surface but get destroyed as soon as they come in contact with our atmosphere. If these stones were to start falling on human habitation, the entire humanity would be wiped out. A major part of the centre of the earth consists of hot molten lava. If that lava were to erupt and flow unchecked over the surface of the earth, everything in its path would be burnt to a cinder. But God, having made special arrangements, does not allow such catastrophic events to occur. There are clear signs in heaven and on earth which show man’s helplessness. But when a man is incapable of right thinking, no sign of God can give him guidance.
Há những kẻ láo xược phủ nhận việc phục sinh không nhìn thấy đất trước mặt họ và bầu trời bên trên họ ư? Nếu muốn, TA thừa khả năng làm đất rung chuyển nuốt mất họ sâu trong lòng đất, và nếu muốn TA khiến mảnh vụng của bầu trời cho rơi xuống đè chết bọn chúng. Quả thật, bấy nhiêu đó đủ làm minh chứng dứt khoát để cảnh tĩnh đám bề tôi sớm biết quay về ăn năn sám hối tuân theo Thượng Đế của y, tất cả mọi điều đó chứng minh quyền năng của Allah. Bởi Ngài có khả năng dựng các ngươi sống lại sau cái chết và xé tan nát thân hình của các ngươi ra từng mảnh vụng.
Zar ne vide mnogobošci savršena Allahova stvorenja, iznad i ispod sebe, tj. nebesa i Zemlju, koja zapanjuju razum i ushićuju? Kad bi htio, Allah, džellešanuhu, utjerao bi nevjernike u zemlju, ili bi na njih sručio komade neba, tj. poslao bi na njih kaznu s neba. U tome je nepobitan i bjelodan dokaz svakom čovjeku koji se kaje Allahu, samo se Njemu pokorava i iskreno Mu robuje da Allah sve može učiniti. Eto, Onaj Koji je kadar to učiniti, Taj je kadar oživiti mrtve nakon što se potpuno raspadnu.
Kaya hindi ba nakakikita ang mga tagapasinungaling na ito sa pagkabuhay na muli sa anumang nasa pagitan ng mga kamay nila na lupa at anumang nasa likuran nila na langit? Kung loloobin Namin ang pagpapalamon [sa kanila] sa lupa mula sa ilalim ng mga paa nila ay magpapalamon Kami sa kanila mula sa ilalim nila. Kung loloobin Namin na magpabagsak Kami sa kanila ng mga piraso mula sa langit ay talaga sanang nagpabagsak Kami ng mga ito sa kanila. Tunay na sa gayon ay talagang may palatandaang tiyakan para sa bawat lingkod na madalas ang pagbabalik sa pagtalima sa Panginoon niya, na ipinapampatunay iyon sa kakayahan ni Allāh sapagkat ang nakakakaya roon ay nakakakaya sa pagbubuhay na muli sa inyo matapos ng kamatayan ninyo at paggugutay-gutay ng mga katawan ninyo.
Questi rinnegatori della Resurrezione non vedono ciò che li circonda, in terra, e ciò che è alle loro spalle, in cielo? Se avessimo voluto far sprofondare la terra sotto i loro piedi, lo avremmo fatto; in verità, se volessimo scagliare su di loro dei frammenti dal Cielo, li avremmo scagliati su di loro; in verità in ciò vi sono segni inequivocabili rivolti a ogni suddito che torna sempre all'obbedienza dovuta al Suo Dio, e che prende atto della Potenza di Allāh osservando ciò. Colui che è in grado di fare questo è in grado di resuscitarvi dopo la vostra morte e di fare a pezzi i vostri corpi.
Yeniden dirilmeyi inkâr edenler, yerde önlerinde olanı ve gökte arkalarında olanı görmezler mi? Eğer dilersek onları ayaklarının altından yere batırırız ve yine dilersek onların üzerlerine gökten parçalar düşürürüz. İşte bunda, Allah'ın kudretine delil getirmek ve Rabbine çokça itaat ederek O'na dönmek isteyen her kul için açık ve kesin deliller vardır. Bunlara kadir olan (Allah); ölümünüzden ve bedenlerinizin paramparça olmasından sonra sizleri yeniden diriltmeye kadirdir.
The last verse (9): أَفَلَمْ يَرَوْا إِلَىٰ مَا بَيْنَ أَيْدِيهِمْ وَمَا خَلْفَهُم (Have they not, then, looked to the sky and the earth that lies before them and behind them? ) carries two chastening messages:
(1) It proves that one can come to believe in the coming of the Qiyamah by pondering over what has been created in the heavens and the earth, and once the perfect power of Allah Ta’ ala becomes visible through observation, the element of improbability which prohibited its deniers from accepting it could stand removed.
(2) Then, right along with this positive invitation to see and learn on their own, the deniers have also been served with a warning of punishment. They have been told that should they continue to hold firmly to their attitude of rejection and denial, then, they should also realize that it is within this power of Allah Ta’ ala which could make the very same blessings to become a punishment for them, such as, the earth swallows them, or that the sky cracks apart and falls on them.
¿No ven estos detractores de la resurrección la tierra que está frente a ellos y el cielo que está sobre ellos? Si hubiera deseado que la tierra que está bajo sus pies los tragara, habría hecho que sucediera, y si hubiera deseado hacer caer porciones o pedazos del cielo, lo habría hecho. Ciertamente, en eso hay un signo claro para cada siervo arrepentido, a través del cual es testigo del poder de Al-lah. Aquel que es capaz de hacer eso, es también capaz de resucitarlos después de su muerte y de la descomposición de sus cuerpos.
Ceux qui rejettent la réalité de la Ressuscitation ne voient-ils pas la Terre devant eux et le Ciel derrière eux ? Si Nous le voulions, nous déroberions la Terre sous leurs pieds et si Nous le voulions, Nous ferions tomber sur eux des pans du Ciel. Ceci est assurément le signe manifeste, adressé à tout serviteur qui se retourne souvent à l’obéissance de son Seigneur, dans lequel il reconnaît Son pouvoir. En effet, Celui qui a le pouvoir de tout cela, a également le pouvoir de vous ressusciter après votre mort et de déchiqueter vos corps.
Do these rejectors of resurrection not see the earth that is in front of them and the sky that is above them? If I wished the earth beneath their feet to swallow them up, I would have caused it to happen; and if I wished to send down portions/pieces of the punishment from the heavens, I would have done so. Indeed, there is a clear sign in that for every repentant servant through which he witnesses the power of Allah. The One capable of doing that, is also capable of resurrecting you after your death and the decomposition of your bodies.
Apakah orang-orang yang mendustakan kebangkitan itu tidak melihat bumi yang ada di depan mereka dan langit yang ada di atas mereka? Jika Kami berkehendak maka Kami akan menenggelamkan mereka ke dalam tanah dan jika Kami berkehendak untuk menurunkan pada mereka kepingan dari langit, niscaya Kami melakukannya. Sesungguhnya pada yang demikian itu benar-benar mengandung tanda yang konkret atas kekuasaan Allah bagi hamba yang banyak kembali kepada Tuhannya dengan melakukan berbagai ketaatan. Yang kuasa melakukan hal itu pasti kuasa untuk membangkitkan kalian sesudah kematian dan sesudah jasad-jasad kalian hancur lebur.
TA đã ban cho Dawood sứ mạng Nabi và quyền thống trị, TA phán bảo núi non: "Hỡi núi non, hãy tụng niệm cùng với Dawood" và TA đã phán tương tự với chim chóc, TA cũng làm cho sắt mềm mại trước Y để Y dùng nó chế tạo ra bất kỳ công cụ nào Y muốn.
Biz, Dâvud -aleyhisselam-'a katımızdan nübüvvet (peygamberlik) ve mülk (hükümranlık) verdik. Dağlara: "Ey Dağlar! Dâvud ile birlikte sizler de tesbîh edin!" dedik. Kuşlara da aynısını dedik. Demiri onun için yumuşak kıldık ki, böylece demirden istediği gereçleri üretebilsin.
And verily I granted David (peace be upon him) messengership and a kingdom, and I said to the mountains, ”O Mountains! Echo My glorification together with David.” and I said the same to the birds. I also made iron soft for him so that he could make whatever tools he wanted with it.
Concedemmo a Dāwūd, pace a lui, la Profezia e il Regno, e dicemmo ai monti: "O monti, lodate ripetutamente assieme a Dāwūd", e lo stesso dicemmo agli uccelli, e rendemmo, per lui, il ferro malleabile, in modo che potesse fabbricare con esso degli oggetti.
Talaga ngang nagbigay Kami kay David – sumakanya ang pagbati ng kapayapaan – mula sa Amin ng isang pagkapropeta at isang paghahari at nagsabi Kami sa mga bundok: "O mga bundok, magluwalhati kayo kasama kay David." Ganito rin Kami nagsabi sa mga ibon. Ginawa Naming malambot para sa kanya ang bakal upang yumari siya mula rito ng anumang niloloob niya na mga kagamitan,
En verdad le concedí a David u el mensaje y un reino, y les dije a las montañas: “¡Montañas! Glorifíquenme junto con David”, y así mismo les dije a las aves. También hice el hierro flexible para él, de modo que pudiera fabricar las herramientas que quisiera.
Commentary
The preceding verses have addressed the arguments of those who denied the possibility of the life after death, and believed it to be irrational that a person may be revived after he has died and the parts of his body are decomposed and turned into dust. Now the stories of Sayyidna Dawud and Sulayman (علیہما السلام) have been narrated in the present verses to show that Allah Ta’ ala has already demonstrated His power by the miraculous acts that were deemed by people to be impossible, like making iron as soft as wax, subjugating the wind and making copper as liquid as water.
The word: فَضل (fadl) in the opening sentence of verse 10: وَلَقَدْ آتَيْنَا دَاوُودَ مِنَّا فَضْلًا (And surely We bestowed grace from Us on Dawud) means excess, favor or grace. The reference is to particular attributes bestowed on him in excess of others. Allah Ta’ ala has blessed every prophet with some unique attributes that are considered to be their distinctive excellence. Sayyidna Dawud (علیہ السلام) was given a few of his own. Besides being a prophet and messenger of Allah, he was also blessed with power over the world of his time. Then there was his gifted voice. When he was busy with the dhikr of Allah or the recitation of Torah, the birds flying above would converge over him to listen. He was blessed with similar other miracles which find mention a little later.
The word: أَوِّبِي (awwibi) in the direct address appearing next: يَا جِبَالُ أَوِّبِي (ya jibalu awwibi) is a derivation from: تَاوَیب (ta'wib) which means to return or repeat. The sense is that Allah Ta’ ala had commanded the mountains that once Sayyidna Dawud (علیہ السلام) starts making Dhikr and Tasbih (the glorification of Allah), the mountains too should start reciting the same words after him.
Similar to this is the tafsir of Sayyidna Ibn ` Abbas ؓ who has explained: أَوِّبِي (awwibi: return, or repeat after) as being in the sense of: سَبِّحِی (sabbihi: glorify, recite the praise of Allah). (Ibn Kathir)
This Tasbih (glorification of Allah) the mountains used to do along with Sayyidna Dawud (علیہ السلام) is in addition to the universal Tasbih done by the entire creation of Allah that goes on everywhere, all the time, in every age - as said in the noble Qur'an: وَإِن مِّن شَيْءٍ إِلَّا يُسَبِّحُ بِحَمْدِهِ وَلَـٰكِن لَّا تَفْقَهُونَ تَسْبِيحَهُمْ (And there is not a single thing that does not extol His purity and praise, but you do not understand their extolling - 17:44). The tasbih mentioned here has the status of a miracle shown at the hands of Sayyidna Dawud (علیہ السلام) . For this reason, it is obvious that common listeners would be hearing and understanding this Tasbih. Otherwise, it would have just not been a miracle.
From here we also learn that the mountains synchronizing their voice with the voice of Sayyidna Dawud (علیہ السلام) and repeating the Tasbih after him was not in the manner sound reverberates, something commonly heard when someone calls inside a dome or well or elsewhere and the voice reverberates or returns. The reason is that the noble Qur'an has mentioned the manifestation of this phenomenon as a special gift and grace bestowed upon Sayyidna Dawud (علیہ السلام) . The reverberation of sound is a physical thing. It has nothing to do with someone's excellence. It will work for anyone, even for a disbeliever. At a place where sound reverberates, his or her voice too will shoot back.
The word: وَالطَّيْرَ (wattair: and you too 0 birds) refers to the phenomenon of birds joining up in the air at his voice and doing tasbih like the mountains - as it has been mentioned in another verse of the Qur'an: إِنَّا سَخَّرْنَا الْجِبَالَ مَعَهُ يُسَبِّحْنَ بِالْعَشِيِّ وَالْإِشْرَاقِ وَالطَّيْرَ مَحْشُورَةً (We had subjugated the mountains to join him (in) making tasbih (i.e. pronouncing Allah's purity) at evening and sunrise, and the birds as well mustered together 38:18).
The Favors which Allah bestowed upon Dawud
Here Allah tells us how He blessed His servant and Messenger Dawud (David), peace be upon him, and what He gave him of His great bounty, giving him both prophethood and kingship, and huge numbers of troops. And He blessed him with a mighty voice. Such that when he glorified Allah, the firm, solid, high mountains joined him in glorifying Allah, and the free-roaming birds, who go out in the morning and come back in the evening, stopped for him, and he was able to speak all languages. In the Sahih it is recorded that the Messenger of Allah ﷺ heard the voice of Abu Musa Al-Ash`ari, may Allah be pleased with him, reciting at night, and he stopped and listened to his recitation, then he said:
«لَقَدْ أُوتِيَ هذَا مِزْمَارًا مِنْ مَزَامِيرِ آلِ دَاوُد»
(This man has been given one of the sweet melodious voices of the Prophet Dawud.) Abu `Uthman An-Nahdi said, "I never heard any cymbal, stringed instrument or chord that was more beautiful than the voice of Abu Musa Al-Ash`ari, may Allah be pleased with him."
أَوِّبِى
(Glorify) means, glorify Allah. This was the view of Ibn `Abbas, Mujahid and others. The root of this word Ta'wib means to repeat or respond, so the mountains and birds were commanded to repeat after him.
وَأَلَنَّا لَهُ الْحَدِيدَ
And We made the iron soft for him. Al-Hلasan Al-Basلri, Qata0dah, Al-A mash and others said, He did not need to heat it in the fire or beat it with a hammer؛ he could simply twist it in his hands, like a thread. Allah said:
أَنِ اعْمَلْ سَـبِغَـتٍ
Saying: Make you perfect coats of mail... , which means chain mail. Qata0dah said, He was the first person ever to make chain mail؛ before that, they used to wear plated armor.
وَقَدِّرْ فِى السَّرْدِ
(and balance well the rings of chain armor Sard,) This is how Allah taught His Prophet Dawud, peace be upon him, to make coats of mail. Mujahid said concerning the Ayah:
وَقَدِّرْ فِى السَّرْدِ
(and balance well the rings of chain armor Sard,) "Do not make the rivets too loose that the rings (of chain mail) will shake, or make them too tight that they will not be able to move at all, but make it just right." `Ali bin Abi Talhah reported that `Ibn `Abbas said, "Sard refers to a ring of iron." Some of them said, "Chain mail is called Masrud if it is held together with rivets."
وَاعْمَلُواْ صَـلِحاً
and work you (men) righteousness. means, with regard to what Allah has given you of blessings.
إِنِّى بِمَا تَعْمَلُونَ بَصِيرٌ
Truly, I am All-Seer of what you do. means, watching you and seeing all that you do and say؛ nothing of that is hidden at all.
Plemeniti Allah podario je Davudu, alejhis-selam, poslanstvo i vlast, te je naredio brdima i pticama da izražavaju hvalu Allahu zajedno s Davudom. Osim toga, Svemogući Allah učinio je da gvožđe bude mekahno u Davudovim, alejhis-selam, rukama, pa ga je oblikovao kako je htio i od njega je pravio oruđa koja je htio.
Sungguh Kami telah menganugerahkan Daud -'alaihissalām- kenabian dan kerajaan dari sisi Kami. Kami lalu berfirman kepada gunung-gunung, “Wahai gunung-gunung! Bertasbih bersama Daud." Kami juga berfirman demikian kepada burung-burung. Kami juga menjadikan besi lunak di tangan Daud agar darinya dia bisa membuat perlengkapan yang dibutuhkannya sekehendaknya.
Nous avons donné à David la Prophétie et la royauté et Nous avons dit aux montagnes: Ô montagnes, répétez avec David les louanges à Allah. Nous avons également dit cela aux oiseaux et avons amolli le fer pour lui afin qu’il en fabrique les outils qu’il veut.
"Dan sungguh telah Kami berikan kepada Dawud karunia dari Kami. Kami berfirman, 'Hai gunung-gunung dan burung-burung, ber-tasbihlah berulang-ulang bersamanya,' dan Kami telah melunakkan besi untuknya, yaitu buatlah baju besi yang besar-besar dan ukurlah anyaman-nya; dan kerjakanlah amalan yang shalih. Sesungguhnya Aku melihat apa yang kamu kerjakan." (Saba`: 10-11).
(10-11) Kami telah memberikan nikmat kepada hamba dan Rasul Kami, Dawud عليه السلام, dan Kami memberikan karunia kepada-nya berupa ilmu yang bermanfaat, amal shalih, dan berbagai nikmat agama dan dunia. Dan di antara nikmatNya kepadanya adalah:
1. Allah سبحانه وتعالى mengistimewakannya dengan memerintah benda-benda mati seperti gunung-gunung dan hewan-hewan dari jenis burung untuk bertasbih berulang-ulang bersamanya memuji Tuhan-nya sebagai (bentuk) kepatuhan kepadaNya. Ini merupakan nikmat kepada Dawud عليه السلام, karena hal itu menjadi salah satu keistimewa-annya yang belum pernah diberikan kepada seorang nabi pun sebelumnya dan sesudahnya; dan hal ini menjadi pembangkit baginya dan bagi yang lain untuk bertasbih kepada Allah apabila mereka melihat benda-benda mati dan berbagai hewan merespons sesuatu dengan bertasbih kepada Rabbnya, mengagungkan, mem-besarkan dan memujiNya. Hal ini termasuk hal yang membangkit-kan semangat berdzikir kepada Allah سبحانه وتعالى.
2. Sesungguhnya hal itu terjadi, (sebagaimana pendapat ke-banyakan ulama), adalah karena kemerduan suara Dawud. Sebab Allah سبحانه وتعالى telah mengaruniakan kepadanya suara yang sangat indah yang mengungguli manusia lainnya. Dan apabila dia mengulang-ulang tasbih, tahlil dan tamjîj[63] dengan suara yang sangat merdu lagi indah itu, maka setiap orang yang mendengarnya, dari bangsa jin dan manusia hingga burung-burung dan gunung-gunung ter-tarik padanya dan ikut bertasbih memuji Rabbnya.
3. Dan bahwa bisa jadi Nabi Dawud mendapat pahala tasbih mereka, karena dia telah menjadi sebabnya, mereka bertasbih meng-ikutinya.
Di antara karunia Allah سبحانه وتعالى kepadaNya adalah Allah melu-nakkan besi untuknya untuk membuat baju besi yang sempurna, dan Allah mengajarkan kepadanya cara membuatnya, yaitu meng-ukurnya dalam ﴾ ٱلسَّرۡدِۖ ﴿ "anyamannya." Maksudnya, dia mengukur-nya seukuran lingkaran dan membuatnya, lalu menganyamkannya. Allah berfirman,
﴾ وَعَلَّمۡنَٰهُ صَنۡعَةَ لَبُوسٖ لَّكُمۡ لِتُحۡصِنَكُم مِّنۢ بَأۡسِكُمۡۖ فَهَلۡ أَنتُمۡ شَٰكِرُونَ 80 ﴿
"Dan telah Kami ajarkan kepada Dawud (cara) membuat baju besi untuk kamu, guna memelihara kamu dalam peperangan; maka hendaklah kamu bersyukur (kepada Allah)." (Al-Anbiya`: 80).
Ketika Allah menjelaskan apa yang dikaruniakanNya kepada-nya dan kepada keluarganya, maka Dia memerintahkannya supaya bersyukur kepadaNya dan beramal shalih serta selalu merasa di-awasi oleh Allah سبحانه وتعالى di dalamnya di mana Allah telah memperbaiki keadaannya dan menjaganya dari segala hal yang merusak. Sebab, sesungguhnya Allah Maha Melihat semua perbuatan mereka dan mengetahuinya, tidak ada sesuatu apa pun yang tersembunyi dariNya.
10- Andolsun ki Davud’a katımızdan bir lütuf/üstünlük verdik. “Ey dağlar ve kuşlar! Onunla beraber tesbih edin.”(dedik). Ona demiri de yumuşattık.
11- “Bol ve uzun zırhlar yap ve dokumayı ölçülü tut. (Ailece) salih amel işleyin. Çünkü ben yaptıklarınızı çok iyi görmekteyim.”(dedik).
10-11. Yani bizler, kulumuz ve rasûlümüz Davud aleyhisselam’a lütuf ve ihsanda bulunmuş, ona faydalı ilimden, salih amelden, dinî ve dünyevî nimetlerden pek üstün şeyler vermiştik. Yüce Allah’ın onun üzerindeki nimetlerinden özel olarak ihsan ettiği bazıları, dağlar gibi cansızlara, kuşlar gibi birtakım hayvanlara emir vererek, onunla birlikte tesbihte bulunmaları, ona icabet ederek Rabbine hamd ve tesbihi tekrarlamalarıdır. Bu, ona verilen bir nimetti. Çünkü bu, ne kendisinden önce ne de kendisinden sonra kimseye nasip olmamış ve olmayacak olan özelliklerindendir. Ayrıca canlı ve cansız varlıkların Rablerinin tesbih edilmesine, şanının yüceltilmesine, tekbir ve hamd edilmesine cevap vermeleri hem onun için hem de başkası için bir teşviktir. Bu, Yüce Allah’ı anmak için kişiyi harekete geçiren bir husustur.
Ona verilen nimetlerden bir diğeri de güzel sestir. Zira pek çok ilim adamının belirttiği gibi bu durum, Davud aleyhisselam’ın sesi dolayısı ile neşveye gelmeleri şeklinde oluyordu. Çünkü Yüce Allah, ona başkasına üstünlük sağlayacak şekilde güzel bir ses vermişti. O, bu oldukça güzel ve neşelendirici sesi ile yüksek bir şekilde tesbih, tehlil ve temcîd (Allah’ın şanını yüceltmek) yaptı mı insanlardan olsun, cinlerden olsun onu işiten herkes -hatta kuşlar ve dağlar bile- neşveye gelir ve Rabbini hamd ile tesbih ederdi.
Yine bu ilâhî nimetlerden birisi şudur: Onların tesbih etmelerinin ecri de muhtemelen ona yazılıyordu. Çünkü o, buna vesile oluyor ve bu varlıklar da ona tâbi olarak tesbih ediyordu.
Allah’ın ona olan lütuf ve ihsanlarından birisi de demiri ona yumuşatmış olması idi. Böylelikle vücudu boydan boya örten zırhlar yapabiliyordu. Ayrıca Yüce Allah, kendisine bu zırhları yapma sanatını da öğretmişti. Dokumada işi nasıl ölçülü tutacağını da bildirmişti. Yani o, bu zırhları halkalar halinde yapıyor, sonra da bunları birbirinin içine sokuyor ve böylece işliyordu. Nitekim Yüce Allah, şöyle buyurmaktadır:“Ve Biz ona, sizin faydanıza ve savaşlarınızda sizi korusun diye elbise/zırh yapma sanatını öğrettik. Acaba şükredecek misiniz?”(el-Enbiya, 21/80)
Allah Davud aleyhisselam’a ve onun aile halkına ihsan ettiği lütufları söz konusu edince onlara kendisine şükretmelerini, salih amel işlemelerini, bu amellerini ıslah ederek ve amelleri bozucu şeylerden koruyarak Yüce Allah’ı gözetmelerini emretti. Çünkü O, amellerini görendir, amellerinden haberdardır. Amellerinden hiçbir şey O’na gizli ve saklı kalmaz.
Gospodar svjetova naredio je Davudu, alejhis-selam, da plete velike, savršene pancire (da se pomoću njih bori protiv neprijatelja) i da klinci, pomoću kojih su povezivani dijelovi pancira, budu odgovarajuće dužine i debljine; da su klinci bili širi od rupice, ne bi se snažno povezali dijelovi pancira, a da su bili uski i kratki, također ne bi bili svrsishodni. K tome, Allah, džellešanuhu, zapovjedio je Davudu, alejhis-selam, i njegovoj porodici da čine dobra djela i obavijestio ga je da je On Sveznajući, da dobro zna i vidi sve što se tajno i javno čini, te da će ljude pozvati na odgovornost za djela.
Nous avons fait cela en lui disant: Fabrique ô David des cottes de mailles qui protègent tes combattants des coups de leurs ennemis et adapte les punaises aux mailles de sorte qu’elles ne soient ni trop fines, ne restant donc pas en place, ni trop épaisse, ne pouvant alors pas être introduites. Accomplissez également de bonnes œuvres car Je vois ce que vous faites. Rien de vos œuvres ne M’échappe et Je vous rétribuerai selon leur nature
When a believer who is fully absorbed in the remembrance of God recites the praises of God, he is in fact in consonance with the entire Universe; all things in heaven and on the earth join him in chorus, albeit in silent language. But, God had so specially blessed David that the hills, mountains and birds used to audibly join him when he recited the praises of God. Similarly, God taught David (through angels) the skills to make use of iron. He developed the technique of melting and moulding iron to such an extent that he could make the very fine links of which chain mail is composed. The suits of armour made from this could be worn like ordinary clothes. At that time, this technique was unknown to the world. A believer can make great advances in the fields of industry and science. But, it is essential that he should direct this human progress towards peace and goodness. Whatever he accomplishes should be done with the realization that, finally, he has to appear before God and be answerable to Him.
In the last sentence of verse 10 and the first sentence of verse 11, it was said: وَأَلَنَّا لَهُ الْحَدِيدَ أَنِ اعْمَلْ سَابِغَاتٍ وَقَدِّرْ فِي السَّرْدِ (And We made the iron soft for him (saying to him) " Make coats of armour, and maintain balance in combining (their) rings,' - 34:10). This is another miracle that iron was made soft for him. Early tafsir authorities - Hasan Basri, Qatadah, A'mash, and others - said that Allah Ta’ ala had, by way of a miracle, turned iron soft as wax for him. To make something out of it, he needed no fire, or hammer, or any other tools. The part of the statement appearing in verse 11 goes on to state that the iron was made soft for him so that he could easily make coats of mail with iron. In another verse, it has also been mentioned that Allah Ta’ ala had Himself taught him the making of coats of mail: وَعَلَّمْنَاهُ صَنْعَةَ لَبُوسٍ لَّكُمْ (And We taught him making of armour as dress for you - 21:80). And what appears later in this very verse وَقَدِّرْ فِي السَّرْدِ (and maintain balance in combining (their) rings) also leads to the final stage of training in this craft. The word: قَدِّرْ (qaddir) is derived from: تَقدِیر (taqdir) which means making on a certain measure while the word: سَرد (sard) literally means to weave. The sense thus released is to make a coat of mail in a manner that its links come out balanced and proportionate without one being small and the other being big, so that it turns out strong as well as looks good when seen. This tafsir of: قَدِّرْ فِي السَّرْدِ (and maintain balance in combining (their) rings) has been reported from Sayyidna ` Abdullah Ibn ` Abbas ؓ . (Ibn Kathir)
Special Note
1. This also tells us that the consideration for apparent beauty in man-made things is desirable, since Allah Ta’ ala has given a particular instruction for it.
2. Some early commentators take taqdir in: قَدِّرْ فِي السَّرْدِ (qaddir fi's-sard: and maintain balance in combining (their) rings) to mean that there should be a fixed measure of time devoted to this craft, lest most of the time is consumed in that single pursuit causing disruption in duties of 'ibadah and responsibilities of the office and state. In the light of this tafsir, we come to know that people in areas of industry and labor should also spare some time for ` ibadah and personal enrichment while remaining duly organized as far as the necessary management of time is concerned. (Ruh ul-Ma’ ani)
The merit and grace of inventing, making and producing things
The verse under study proves that making and manufacturing things of need is so significant that Allah Ta’ ala has taken it upon Himself to teach its mores to His great prophets. That Sayyidna Dawud (علیہ السلام) was trained to make coats of mail already stands proved from this very verse. Then, this is how Sayyidna Nuh (علیہ السلام) was inducted into boat building. He was told: وَاصْنَعِ الْفُلْكَ بِأَعْيُنِنَا : "Build the boat before Us" [ literally, 'with Our Eyes' or 'under Our Eyes ] - 11:37. 'Build before Us' simply means 'build the way We tell you to.' That some other prophets were also taught the making of different things in a similar manner stands proved from some narrations of Hadith. There is a published book with the title of al-tibb al-nabawii attributed to Hadith authority, Hafiz Shamsuddin adh-Dhahabi. It contains a narration to the effect that the making of almost all important and necessary things in human life - such as, house-building, cloth-weaving, tree-planting, food-processing and wheel-based conveyances for transportation etc. - was taught by Allah Ta’ ala to His prophets (علیہم السلام) through the medium of wahy (revelation).
It is a sin to take the labourers as low in rank
In Arabia, different people used to go in different professions. No profession or occupation was considered low or disgraceful and no one was taken to be any better or worse on the basis of work, trade, or occupation, nor would brotherhoods and communities rise solely on the basis of occupation. The promotion of the idea of such communities as based on occupation and the attitude of taking some professions low and mean as such was alien there. This was a product of Hindu India. Having lived there with them, Muslims too were influenced by it.
The wisdom of having Sayyidna Dawud (علیہ السلام) trained into the making of coat of mail
From a narration of the Hadith authority, Hafiz Ibn ` Asakir, it has been reported in Tafsir Ibn Kathir that during the period of his rule, Sayyidna Dawud (علیہ السلام) used to visit bazaars and public places while in disguise and would ask people coming in from different sides as to what they thought about Dawud. Since, justice reigned in the kingdom of Sayyidna Dawud (علیہ السلام) ، people were living a good life, no one had any complaints against the government of the time, therefore, whoever he asked, the addressee would have words of praise for him and express his gratefulness for the prevailing equity and justice.
It was for his education and grooming that Allah Ta’ ala sent an angel in the shape of a man. When Sayyidna Dawud (علیہ السلام) came out on his routine quest for truth, this angel met him. As usual with him, he put the same question to him. The angel said, 'Dawud is a very good man and as compared to everyone, he is doing better for himself and better for his people and subjects too. But, he has one habit which, if it were not there, he would have been perfect.' Sayyidna Dawud (علیہ السلام) asked, 'What habit is that?' The angel said, 'He takes the expenses on himself and his family from the property of Muslims, that is, from the Baytul-Mal (The Public Treasury of a Muslim State).'
Hearing this, Sayyidna Dawud (علیہ السلام) made it a point to immediately turn to Allah subhanahu wa Ta’ ala with self-reproach, lamentation and prayer, saying, 'Teach me to do something for which I have to work with my own hands and support myself and my family with wages from it while working gratis (free, without compensation) to serve Muslims and run their state.' Allah Ta’ ala answered his prayer and taught him the art of making coats of mail and the honor, befitting a prophet, He bestowed on him was that iron was made wax for him so that it became unusually easy for him to earn his sustenance within a short period of time and thus use the rest of his time for ` Ibadah (worship) and obligations of state management.
Ruling
For a Khalifah (Muslim head of an Islamic state) of the time, or a king, or ruler who spends all his time in taking care of state affairs, it is permissible in the Shari’ ah of Islam that he takes his average living expenses from Baytul-Mal. But, should there be some other means of livelihood available, then, that would be more desirable - as it was with Sayyidna Sulayman (علیہ السلام) . Allah Ta’ ala had put the treasures of the whole world at his disposal. Gold, precious stones and everything needed was available to him in abundance. Then Allah Ta’ ala had also allowed him to expend whatever he wished from the holdings of the Baytul-Mal, and according to the verse: فَامْنُنْ أَوْ أَمْسِكْ بِغَيْرِ حِسَابٍ (So, do favour (to someone) or withhold (it) with no (requirement to give) account - 38:39), he was also given the assurance that he could spend in whatever manner he wished and that he did not have to account for it. But, this event came to pass because Allah Ta’ ala, in His wisdom, would have the noble prophets occupy a very high station and, it was after that, that Sayyidna Dawud (علیہ السلام) - despite being the ruler of an empire - used to earn his living with his own hands, and was always satisfied with it.
` Ulama' (religious scholars) who serve the religious cause of education and communication (Ta'lim and Tabligh) without remuneration, and the Qadi (judge) and Mufti (juri-consult, Muslim jurist highly trained to deliver authenticated rulings on problems and issues for the benefit of the community at large) who spend their time in public service are also governed by the same injunction, that is, they can take their living expenses from the Baytul-Mal. But, should there be some other way to eke out a living - which does not hinder the ongoing religious service being performed - then, that would be better.
Special Note
From this conduct of Sayyidna Dawud (علیہ السلام) ، whereby he demonstrated the great concern he had to find out the informal, free and totally unfettered opinions of people about his ways of doing things, it is proved that one usually does not know his own shortcomings, therefore, this should be found out from others. The well-known jurist of Islam, Imam Malik (رح) also paid particular attention to find out what common people thought about him.
O David! Make an expansive armour which will protect your soldiers from the attacks of their enemies, and make the rivets in proportion to the rings so that they are not too fine such that do not lodge in them, nor too thick such that they do not fit in them either. And do good deeds; I am watching over your actions, none of your actions are hidden from Me and I shall requite you for them.
Hãy sáng tạo ra những kiện tác - hỡi Dawood - "Hãy chế tạo chiếc giáp sắt dùng để chiến đấu với kẻ thù sao cho nó phù hợp cử động chân tay và dưới cằm, không mềm mại vô tác dụng và không cứng ngắt không mặc được và hãy chăm lo việc hành đạo. Quả thật, mọi điều mà các ngươi làm luôn được TA nhìn thấu, không gì có thể che giấu được Ngài và các ngươi sẽ nhận được một phần thưởng rất hậu hĩnh cho việc làm đó."
Fabbrica - o Dāwūd – delle grandi corazze che proteggano i tuoi soldati dagli attacchi del vostro nemico, e fabbrica corazze che si adattino al collo, e non fabbricarle strette e inadatte, né troppo larghe, così da non poterle indossare, né troppo spesse; e compiete opere buone: in verità, io sono Osservatore di ciò che fate, nessuna vostra azione Mi è nascosta e vi ricompenserò per ciò.
Ey Dâvûd! Düşmanlarının kötülüklerinden korunmak için, demir halkaları birbirine geçirilen zırhlar yap. Çivileri halkalara uygun yap. İnce yapma ki içerisine girilebilsin, kalın ve sert yapma ki giymesi kolay olsun. Salih ameller işleyin. Şüphesiz ben, işlediğiniz amelleri hakkıyla görürüm. Sizin amellerinizden hiçbir şey bana gizli kalmaz. Ben, yaptığınız amellere göre size karşılık vereceğim.
¡David! Haz una armadura amplia que proteja a tus soldados de los ataques de sus enemigos, y haz los remaches en proporción a los anillos de modo que no sean demasiado finos ni demasiado gruesos para encajar en ellos. Y hagan buenas obras, Yo observo sus acciones, ninguna de sus acciones está oculta de Mí y los recompensaré por ellas.
[na nagsasabi]: "Gumawa ka, O David, ng mga baluting maluwag na magsasanggalang sa mga manlalaban mo sa lakas ng kaaway nila. Gumawa ka sa mga alpiler na umaangkop para sa mga argolya kaya huwag mong gawin ang mga [alpiler na] ito na maninipis na hindi mananatili sa loob ng mga [argolyang] ito, ni makakapal na hindi nakapapasok sa loob ng mga ito. Gumawa kayo ng gawang maayos. Tunay na Ako sa anumang ginagawa ninyo ay Nakakikita: walang nakakukubli sa Akin mula sa mga gawain ninyo na anuman at gaganti sa inyo sa mga iyon."
Wahai Daud! Buatlah baju-baju perang yang longgar untuk melindungi pasukanmu dari senjata musuh, buatlah kait-kait yang sesuai untuk lingkaran-lingkarannya, tidak pipih sehingga lingkaran-lingkaran itu ringkih, dan tidak pula tebal sehingga ia tidak masuk ke dalamnya. Kerjakanlah amal saleh, sesungguhnya Aku Maha Melihat apa yang kalian lakukan, tidak ada sedikit pun dari amal-amal kalian yang tersembunyi bagi-Ku, dan Aku akan membalas kalian karenanya.
Nous avons mis à disposition de Salomon fils de David le vent qui parcourt le matin à l’aller et le soir au retour la distance traversée en un mois de marche. Nous avons aussi fait couler pour lui une source de cuivre afin qu’il fabrique ce qu’il désire comme outils en cuivre, avons mis à sa disposition des djinns qui lui obéissent par ordre de son Seigneur et si l’un de ces djinns ne lui obéissait pas comme Nous le lui avons ordonné, Nous lui aurions fait goûter le châtiment du feu ardent.
The Favors which Allah bestowed upon Sulayman
Having mentioned the blessings with which He favored Dawud, Allah follows this by mentioning what He gave to Dawud's son Sulayman (Solomon), may peace be upon them both. He subjugated the wind to him, so that it would carry his carpet one way for a month, then back again the next month. Al-Hasan Al-Basri said, "He set out from Damascus in the morning, landed in Istakhar where he ate a meal, then flew on from Istakhar and spent the night in Kabil." Between Damascus and Istakhar is an entire month's travel for a swift rider, and between Istakhar and Kabul is an entire month's travel for a swift rider.
وَأَسَلْنَا لَهُ عَيْنَ الْقِطْرِ
(And We caused a fount Qitr to flow for him,) Ibn `Abbas, may Allah be plased with him, Mujahid, `Ikrimah, `Ata' Al-Khurasani, Qatadah, As-Suddi, Malik from Zayd bin Aslam, `Abdur-Rahman bin Zayd bin Aslam and others said, "Qitr means copper." Qatadah said, "It was in Yemen." Allah brought forth all the things that people make for Sulayman, peace be upon him.
وَمِنَ الْجِنِّ مَن يَعْمَلُ بَيْنَ يَدَيْهِ بِإِذْنِ رَبِّهِ
(and there were Jinn that worked in front of him, by the leave of his Lord.) means, `We subjugated the Jinn to work in front of him,' by the permission of his Lord, i.e., by Allah's decree and subjugation, they built whatever constructions he wanted, and did other work as well.
وَمَن يَزِغْ مِنْهُمْ عَنْ أَمْرِنَا
(And whosoever of them turned aside from Our command,) means, whoever among them tried to rebel and disobey,
نُذِقْهُ مِنْ عَذَابِ السَّعِيرِ
(We shall cause him to taste of the torment of the blazing Fire.) which means, burning.
يَعْمَلُونَ لَهُ مَا يَشَآءُ مِن مَّحَـرِيبَ وَتَمَـثِيلَ
(They worked for him as he desired on Maharib, Tamathil,) Maharib refers to beautiful structures, the best and innermost part of a dwelling. Ibn Zayd said, "This means dwellings." With regard to "Tamathil," `Atiyah Al-`Awfi, Ad-Dahhak and As-Suddi said that Tamathil means pictures.
وَجِفَانٍ كَالْجَوَابِ وَقُدُورٍ رَسِيَـتٍ
(large basins like Jawab and Qudur Rasiyat.) Jawab, the plural form of Jabiyah, refers to cisterns or tanks in which water is held, and Qudur Rasiyat are cauldrons that stay in one place and are not moved around because of their great size. This was the view of Mujahid, Ad-Dahhak and others.
اعْمَلُواْ ءَالَ دَاوُودَ شُكْراً
(Work you, O family of Dawud, with thanks!) means, `We said to them: Work with thanks for the blessings that We have bestowed upon you in this world and the Hereafter.' This indicates that thanks may be expressed by actions as much as by words and intentions. Abu `Abdur-Rahman Al-Hubuli said, "Prayer is thanks, fasting is thanks, every good deed that you do for the sake of Allah is thanks, and the best of thanks is praise." This was recorded by Ibn Jarir. In the Two Sahihs, it is reported that the Messenger of Allah ﷺ said:
«إِنَّ أَحَبَّ الصَّلَاةِ إِلَى اللهِ تَعَالَى صَلَاةُ دَاوُدَ، كَانَ يَنَامُ نِصْفَ اللَّيْلِ، وَيَقُومُ ثُلُثَهُ، وَيَنَامُ سُدُسَهُ، وَأَحَبَّ الصِّيَامِ إِلَى اللهِ تَعَالَى صِيَامُ دَاوُدَ، كَانَ يَصُومُ يَوْمًا وَيُفْطِرُ يَوْمًا، وَلَا يَفِرُّ إِذَا لَاقَى»
(The most beloved of prayer to Allah is the prayer of Dawud. He used to sleep for half the night, stand in prayer for a third of it and sleep for a sixth of it. The most beloved of fasting to Allah is the fasting of Dawud. He used to fast for a day then not fast for a day, and he never fled the battlefield.) Ibn Abi Hatim narrated that Fudayl said concerning the Ayah:
اعْمَلُواْ ءَالَ دَاوُودَ شُكْراً
(Work you, O family of Dawud, with thanks!) Dawud said, "O Lord! How can I thank you when thanks itself is a blessing from You" He said: "Now you have truly given thanks to Me, for you have realized that it is a blessing from Me."
وَقَلِيلٌ مِّنْ عِبَادِىَ الشَّكُورُ
But few of My servants are grateful. This is a reflection of reality.
Y sometí el viento a Salomón, hijo de David. Soplaba la distancia de un mes en una mañana, y la misma distancia en una tarde. También hice manar fuentes de cobre para él de manera que hiciera con él lo que deseara, además de someter a los yinnes para que trabajaran para él por orden de su Señor. A los yinnes que se desviaran de Mis órdenes, los haría sufrir el castigo de un fuego abrasador.
12- Süleyman’ın emrine de rüzgarı verdik. O, sabah gidişinde bir aylık, akşam dönüşünde de bir aylık yol alırdı. Biz ona erimiş bakır pınarını sel gibi akıttık. Cinlerden bir kesim de Rabbinin emri ile onun önünde iş görürlerdi. Onlardan kim emrimizden saparsa biz ona alevli ateş azabından tattırırdık.
13- Onlar, onun için kaleler, heykeller, büyük havuzları andıran çanaklar ve yerlerinde sabit kazanlar gibi dilediği şeyleri yaparlardı. “Ey Dâvûd hanedanı! Şükre çalışın. Kullarımdan şükredenler pek azdır.”
14- Biz, onun ölümüne hükmettiğimizde cinlere onun öldüğünü bildiren şey, ancak asasını yiyen bir ağaç kurdu oldu. Nihâyet o, yıkılıp yere düşünce açıkça ortaya çıktı ki eğer cinler, gaybı biliyor olsaydılar, bu alçaltıcı azap içinde kalmaya devam etmezlerdi.
12. Allah, Davud aleyhisselam’a olan lütfunu söz konusu ettikten sonra oğlu Süleyman aleyhisselam’a olan lütfunu, ona rüzgarı emri ile akıp gitmek üzere amade kılmış olduğunu, rüzgarın onu ve beraberindekileri taşıyıp götürdüğünü, oldukça uzak bir yolu kısacık bir zamanda alarak bir gün zarfında iki aylık mesafeyi kat ettiğini söz konusu etmektedir.“O, sabah” yani günün başından öğle vaktine kadarki “gidişinde bir aylık, akşam” öğleden günün sonuna kadar olan vakitteki “dönüşünde de bir aylık yol alırdı. Biz ona erimiş bakır pınarını sel gibi akıttık.” Bakır pınarını onun emrine verdik ve bakırdan yapılması mümkün olan kap kacak ve başka şeyleri kolaylıkla yapabilecek şekilde sebepleri kolaylaştırdık.
Aynı şekilde şeytan ve cinleri de onun emrine verdik. Onun emrine karşı gelebilecek güçleri de yoktu:“Onlardan kim emrimizden saparsa Biz ona alevli ateş azabından tattırırdık.”
13. Onların yaptıkları işler, Süleyman aleyhisselam’ın yapmalarını dilediği her türlü işti.“Kaleler” (diye meali verilen) “محاريب” kelimesi, inşa edilen ve kendisi vasıtası ile binaların muhkem kılındığı her türlü yapı demektir. Bu ifadeyle oldukça muhteşem binaların yapıldığı anlatılmak istenmektedir. “Heykeller” yani bu işi sağlam yapmaları ve bu konuda güçleri dolayısı ile canlı cansız varlıkların suretlerini yaparlardı. “Büyük havuzları andıran çanaklar”Süleyman aleyhisselam, başkasının ihtiyaç duymadığı şeylere ihtiyaç duyduğundan dolayı onlara bu kadar büyük çanakları yemek pişirmek için yaptırıyordu.“Ve” onun için “yerlerinde sabit” büyüklükleri sebebi ile yerlerinden kıpırdatılamayan “kazanlar gibi dilediği şeyleri yaparlardı.” Allah, onlara olan lütfunu söz konusu ettikten sonra bu nimet ve lütfuna şükretmelerini emrederek şöyle buyurmaktadır:“Ey Dâvûd Hanedanı” bunlar, Dâvûd, onun çocukları ve aile halkıdır, “şükre çalışın.” Yüce Allah burada hepsine seslendi, çünkü bu lütuf onların hepsine yönelik idi ve bu fayda ve maslahatların pek çoğundan hepsi istifade edebiliyorlardı. O nedenle Allah’ın kendilerine verdiği şeylere ve onlara ihsan ettiklerine karşılık olmak üzere şükretmeleri istenmiştir. “Kullarımdan şükredenler pek azdır.” Onların çoğunluğu, Yüce Allah’a, kendilerine ihsan etmiş olduğu nimetlere, onlardan uzaklaştırmış olduğu musibetlere karşı şükretmezler.
Şükür, kalbin Allah’ın lütfunu itiraf etmesi, bu nimet ve lütufları onlara muhtaç olduğu şuuru ile Yüce Allah’a itaat yönünde kullanması, onları masiyet için kullanmaktan sakınması demektir.
14. Şeytanlar Süleyman aleyhisselam’a her türlü yapıyı inşa etmeye devam ettiler. İnsanlara karşı da gerçekleri başka türlü göstermeye kalkışmış, kendilerinin gaybı bildiklerini, gizli saklı şeylere muttali olduklarını haber vermişlerdi. Yüce Allah da bu iddialarında yalancı olduklarını göstermek istediğinden bu işlerde çalıştıkları sırada Süleyman aleyhisselam’ın ölüm hükmünü verdi. O, bu sırada asasına dayanmıştı. Böylece cinler, onun yanından geçip asasına dayalı olduğunu gördüklerinde hayatta olduğunu zannediyor, ondan korkarak çalışmalarına devam ediyorlardı. Bu halleri -denildiğine göre- tam bir yıl süre ile devam etti. Nihâyet bir ağaç kurdu onun asasının içine girdi ve bu asayı yedi. Nihâyet asa çürüyüp kırılınca Süleyman aleyhisselam yere düştü. Böylelikle şeytanlar, öldüğünü anladıkları için dağılıp gittiler. Bu suretle insanlar da şu âyet-i kerimede dile getirilen gerçeği anladılar:“Eğer cinler, gaybı biliyor olsaydılar, bu alçaltıcı azap içinde kalmaya devam etmezlerdi.” Böylelikle insanlar cinlerin gaybı bilmediklerini anladılar. Çünkü kendilerine çok ağır gelen bu işlere devam ediyorlardı. Gaybı bilmiş olsalardı bilmeyi en çok isteyecekleri gayp bilgisi olan Süleyman aleyhisselam’ın ölümünü bilirlerdi. Çünkü böylelikle içinde bulundukları bu yorucu ve ağır işlerden kurtulabileceklerdi.
"Dan Sulaiman memiliki angin yang perjalanannya di waktu pagi sama dengan perjalanan sebulan, dan perjalanannya di waktu sore sama dengan perjalanan sebulan pula, dan Kami mengalirkan cairan tembaga baginya. Dan sebagian dari jin ada yang bekerja di hadapannya dengan izin Rabbnya. Dan siapa yang menyimpang dari kalangan mereka dari perintah Kami, niscaya Kami rasakan kepadanya azab neraka yang apinya menyala-nyala. Para jin itu membuat untuk Sulaiman sesuatu yang dikehendakinya dari bangunan-bangunan yang tinggi dan patung-patung, dan piring-piring seperti kolam dan periuk yang tetap kokoh. Bekerjalah hai keluarga Dawud untuk bersyukur. Dan sedikit sekali dari hamba-hambaKu yang berterima kasih. Maka tatkala Kami telah mene-tapkan kematian Sulaiman, tidak ada yang menunjukkan kepada mereka kematiannya itu kecuali rayap yang memakan tongkatnya. Maka tatkala dia telah tersungkur, tahulah jin itu bahwa kalau sekiranya mereka mengetahui yang ghaib tentulah mereka tidak tetap (senantiasa) dalam siksa yang menghinakan." (Saba`: 12-14).
(12) Ketika Allah menjelaskan karuniaNya kepada Dawud عليه السلام maka Dia menyebutkan karuniaNya kepada putranya, Sulaiman عليه السلام, dan bahwasanya Allah سبحانه وتعالى telah menundukkan angin kepada-nya yang bertiup menurut perintahnya, membawanya dan mem-bawa segala sesuatu yang dibawa Sulaiman, dan ia menempuh jarak yang sangat jauh sekali dalam waktu yang sangat singkat, sehingga dalam satu hari ia dapat menempuh perjalanan dua bulan, ﴾ غُدُوُّهَا شَهۡرٞ ﴿ "yang perjalanannya di waktu pagi sama dengan perjalanan sebulan." Maksudnya, dari pagi hingga matahari condong ke barat, ﴾ وَرَوَاحُهَا شَهۡرٞۖ ﴿ "dan perjalanannya di waktu sore sama dengan perjalanan sebulan pula," maksudnya, dari senja hingga akhir malam, ﴾ وَأَسَلۡنَا لَهُۥ عَيۡنَ ٱلۡقِطۡرِۖ ﴿ "dan Kami mengalirkan cairan tembaga baginya," maksudnya, Kami menundukkan kepadanya cairan tembaga dan memudah-kan sarana pembuatan berbagai bejana dan lain-lainnya darinya. Dan demikian pula, Allah menundukkan setan-setan dan jin-jin kepadanya, mereka sama sekali tidak mampu untuk menghindari perintahnya. ﴾ وَمَن يَزِغۡ مِنۡهُمۡ عَنۡ أَمۡرِنَا نُذِقۡهُ مِنۡ عَذَابِ ٱلسَّعِيرِ ﴿ "Dan siapa yang me-nyimpang dari kalangan mereka dari perintah Kami, niscaya Kami rasakan kepadanya azab neraka yang apinya menyala-nyala."
(13) Dan pekerjaan mereka adalah melakukan segala sesuatu yang dikehendaki oleh Sulaiman, maka mereka mengerjakannya, ﴾ مِن مَّحَٰرِيبَ ﴿ "dari bangunan-bangunan yang tinggi" maksudnya, setiap bangunan yang dibangun yang dengannya gedung-gedung men-jadi kokoh. Keterangan ini menginformasikan tentang gedung-gedung raksasa, ﴾ وَتَمَٰثِيلَ ﴿ "dan patung-patung," maksudnya, gambar-gambar berbagai hewan[64] dan benda-benda mati dari kecanggihan buatan mereka dan kemampuan mereka melakukan hal itu, dan mereka bekerja untuk Sulaiman, ﴾ وَجِفَانٖ كَٱلۡجَوَابِ ﴿ "dan piring-piring seperti kolam," yaitu seperti kolam-kolam besar yang mereka kerja-kan untuk Sulaiman sebagai tempat makanan, sebab dia membutuh-kan sesuatu yang tidak dibutuhkan oleh orang lainnya, ﴾ وَ﴿ "dan" mereka juga membuatkan untuknya periuk ﴾ رَّاسِيَٰتٍۚ ﴿ "yang tetap kokoh" tidak bisa dipindah dari tempatnya karena sangat besar.
Setelah Allah mengingatkan karuniaNya kepada mereka, maka Dia memerintah mereka untuk mensyukurinya, seraya berfirman, ﴾ ٱعۡمَلُوٓاْ ءَالَ دَاوُۥدَ ﴿ "Bekerjalah, hai keluarga Dawud." Mereka adalah Dawud, anak-anaknya dan keluarganya. Sebab karunia itu diberikan kepada mereka semua; dan kebanyakan maslahatnya kembali kepada mereka semua, ﴾ شُكۡرٗاۚ ﴿ "untuk bersyukur," kepada Allah atas apa yang telah dikaruniakanNya kepada mereka sebagai timbal balik dari apa yang telah dianugerahkanNya. ﴾ وَقَلِيلٞ مِّنۡ عِبَادِيَ ٱلشَّكُورُ ﴿ "Dan sedikit sekali dari hamba-hambaKu yang berterima kasih," jadi keba-nyakan mereka tidak bersyukur kepada Allah سبحانه وتعالى atas karunia yang dianugerahkanNya kepada mereka, berupa berbagai nikmat dan mencegah berbagai bencana dari mereka. Dan syukur adalah me-ngakui dengan hati akan karunia Allah سبحانه وتعالى dan menerimanya dengan penuh rasa butuh kepadanya serta menggunakannya dalam rangka ketaatan kepada Allah سبحانه وتعالى dan memeliharanya dari penggunaan dalam kemaksiatan.
(14) Setan-setan pun terus bekerja untuk Sulaiman عليه السلام (membuat) segala macam bangunan. Dan mereka sebelumnya selalu mengecoh manusia, dan mereka memberitakan kepada ma-nusia bahwa mereka mengetahui hal-hal yang ghaib dan mereka mengetahui rahasia-rahasianya. Lalu Allah berkehendak menam-pakkan kepada manusia tentang kedustaan setan-setan itu dalam klaim mereka. Mereka pun terus mengerjakan pekerjaan mereka, sementara itu Allah menetapkan kematian atas Sulaiman عليه السلام, yang sedang bersandar kepada tongkatnya. Setan-setan itu, apabila lewat di hadapannya, sedangkan dia bersandar pada tongkatnya, maka mereka mengiranya masih hidup dan mereka pun sangat segan (takut) kepadanya. Maka mereka terus melakukan pekerjaan mereka seperti itu selama satu tahun lamanya, menurut yang di-kisahkan, hingga akhirnya rayap-yarap tanah memakan tongkatnya hingga rapuh dan jatuh, maka Sulaiman pun jatuh dan setan-setan itu pun berpencar-pencar. Semenjak itu manusia tahu bahwa se-sungguhnya jin, ﴾ لَّوۡ كَانُواْ يَعۡلَمُونَ ٱلۡغَيۡبَ مَا لَبِثُواْ فِي ٱلۡعَذَابِ ٱلۡمُهِينِ ﴿ "kalau sekiranya mereka mengetahui yang ghaib tentulah mereka tidak tetap (senantiasa) dalam siksa yang menghinakan," maksudnya, dalam pekerjaan yang sangat berat bagi mereka. Kalau sekiranya mereka mengetahui yang ghaib tentu mereka mengetahui kematian Sulaiman عليه السلام yang sangat mereka inginkan untuk bisa terbebas dari beban pekerjaan yang sedang mereka derita.
Kami menundukkan angin untuk Sulaiman bin Daud -'alaihimassalām-, ia bergerak di pagi hari sejauh perjalanan sebulan, ia bergerak di sore hari sejauh perjalanan sebulan, Kami mencairkan tembaga baginya sehingga dia membuat apa yang dia kehendaki dari tembaga dan Kami menundukkan jin yang bekerja untuknya dengan perintah Tuhannya. Jin mana pun yang menyimpang dari amalan yang telah kami perintahkan, maka Kami akan membuatnya merasakan azab api neraka yang berkobar-kobar.
Pinagsilbi Namin para kay Solomon na anak ni David – sumakanilang dalawa ang pagbati ng kapayapaan – ang hangin. Naglalakbay ito sa umaga ng singlayo ng isang buwan [na paglalakbay] at naglalakbay ito sa tanghali ng singlayo ng isang buwan [na paglalakbay]. Nagpasalikido Kami para sa kanya ng bukal ng tanso upang yumari siya mula sa tanso ng anumang niloloob niya. May pinagsilbi Kami para sa kanya na mga jinn na gumagawa sa harapan niya ayon sa utos ng Panginoon niya. Ang kumikiling kabilang sa mga jinn palayo sa ipinag-utos Namin na gawain ay magpapalasap Kami sa kanya mula sa pagdurusa sa Apoy na naglalagablab.
Dâvûd'un oğlu Süleyman -aleyhisselam-'a sabah gidişi bir aylık mesafe, akşam dönüşü yine bir aylık mesafe olan rüzgârı verdik. Yine O'na; erimiş bakırı kaynağından sel gibi akıttık ki, ondan istediği şeyi imal etsin. Yine cinleri kendisinin önünde Rabbinin emri ile çalışması için emrine verdik. Cinlerden, emrettiğimiz işleri yapmaktan sapanlara alevli azaptan tattırdık.
Và TA bắt gió phục tùng Sulayman con trai của Dawood - cầu xin bình an cho hai người họ -. Gió giúp Người duy chuyển với tốc độ rất nhanh với một buổi sáng hoặc buổi chiều bằng thời gian di chuyển của một tháng theo cách bình thường. Và TA đã hóa một ngọn suối bằng thau nung chảy để cho Sulayman tiện sáng chế ra những gì mà Y muốn và Ngài khiến cho một trong những loài Jinn làm việc cho Y dưới chỉ thị của Thượng Đế Y. Và nếu tên Jinn nào dám cãi mệnh lệnh TA giao phó việc làm đó thì chắc chắn nó sẽ nếm hình phạt của ngọt lửa đang cháy bập bùng.
E asservimmo a Suleymēn, figlio di Dāwūd, pace a loro, il vento che soffia al mattino per un intero mese, e alla sera, per un intero mese; e facemmo sciogliere il rame, in modo che potesse farne ciò che voleva; e gli asservimmo i Jinn che lavoravano sotto la sua guida per ordine del suo Dio. E a chi non adempie a ciò che gli abbiamo ordinato di fare faremo assaggiare la punizione del Fuoco ardente.
And I made the wind serviceable to Solomon, son of David. It would blow the distance of a month in a morning, and the same distance in an evening. I also made springs of copper flow for him so that he could make whatever he wanted from it, together with employing the Jinn who would work in front of him by the command of his Lord. Whichever of the Jinn would deviate from whatever I commanded it to do, I would make it taste the punishment of a flaring fire.
We can now turn to verse 12: وَلِسُلَيْمَانَ الرِّيحَ غُدُوُّهَا شَهْرٌ وَرَوَاحُهَا شَهْرٌ (And for Sulayman: (We subjugated) the wind; its journey in the morning was (equal to the journey of) one month, and its journey in the afternoon was (equal to the journey) of another month). After having mentioned the blessings bestowed upon Sayyidna Dawud (علیہ السلام) ، the text refers to Sayyidna Sulayman (علیہ السلام) . It was said that the way Allah Ta’ ala had subjugated mountains and birds for Sayyidna Dawud (علیہ السلام) ، similarly, the Wind was subjugated for Sayyidna Sulayman (علیہ السلام) . It would take the throne of Sayyidna Sulayman (علیہ السلام) on which he was seated with a large number of his courtiers to wherever he wished always under his command. Early exegete, Hasan al-Basri (رح) has said that the miracle of the subjugation of the Wind was bestowed upon Sayyidna Sulayman (علیہ السلام) in return for what he had done once while inspecting his stable of horses. So engrossed he became in this activity that he missed the Salah of al-'asr. Since the horses became the cause of this negligence, Sayyidna Sulayman (علیہ السلام) decided to eliminate the very cause of negligence. He sacrificed these horses by slaughtering them (since the sacrifice of horses was also permissible in the law of Sayyidna Sulayman (علیہ السلام) very much like the cows and oxen) and since these horses were owned by Sayyidna Sulayman (علیہ السلام) the question of bringing loss to the Baytul-Mal simply does not arise, and the doubt of wasting personal property because of the sacrifice also does not hold good. Full relevant details about it will appear in the commentary on Surah Sad (38:30-40, appearing later in this very Volume VII). In short, because Sayyidna Sulayman (علیہ السلام) sacrificed the horses he rode, Allah Ta’ ala blessed him with a better ride. (Qurtubi)
In the other part of the verse taken up immediately earlier: غُدُوُّهَا شَهْرٌ وَرَوَاحُهَا شَهْرٌ (34:12), the word: غُدُوُّ (ghuduww) means moving in the morning and the word: رَوَاحُ (rawah) means moving in the evening. Thus, the sense of the verse comes to be that this throne of Sulayman (علیہ السلام) perched on the wings of the wind from the morning to the afternoon would cover the travel distance of one month, and then, from early evening to late night, that of another one month. In this way, it used to cover the travel distance of two months in one full day.
According to Hasan al-Basri (رح) ، Sayyidna Sulayman (علیہ السلام) would leave Baytul-Maqdis in the morning, reach Istakhr by afternoon and had his lunch there. Then he would leave after Zuhr and by the time he got to Kabul, it would be night. The travel distance between Baytul-Maqdis and Istakhr is something a swift rider could cover in a month. Similarly, the travel distance from Istakhr to Kabul is also what a swift rider could cover in a month. (Ibn Kathir)
To explain the next sentence of verse 12: وَأَسَلْنَا لَهُ عَيْنَ الْقِطْرِ(And We caused a stream of copper to flow for him), it can be said that Allah Ta’ ala made a metal as hard as the copper turn into a liquid flowing like water, even gushing forth like a stream of water, and was not hot either – so that, utensils and other things of need could be easily shaped from of it.
Sayyidna Ibn ` Abbas ؓ said that this stream started flowing as far as it would take a travel of three days and three nights to cover that distance. And this was located in the land of Yemen. Then, in the narration of Mujahid, it appears that this stream started from San'a' in Yemen and continued to flow like a stream of water up to a travel distance of three days and three nights. Famous grammarian, Khalil Nahwi said that the word: قِطر (qitr) mentioned in this verse means molten copper. (Qurtubi)
The next sentence: وَمِنَ الْجِنِّ مَن يَعْمَلُ بَيْنَ يَدَيْهِ (And there were some Jinns who worked before him by the leave of his Lord - 34:12) is also connected with the ellipsis (مَحذوف : mahdhuf) of سَخَّرنَا (sakhkharna: We subjugated). The sense is that 'We subjugated for Sulayman (علیہ السلام) such people from among the Jinns who would do the chores he assigned to them before him - as commanded by their Lord. The addition of the expression: بَيْنَ يَدَيْهِ (baiyna yadaiyhi: before him) may, perhaps, be there to make it clear that the subjugation of Jinns was not of the kind mentioned in the Qur'an where the text talks about harnessing the Moon and the Sun into the service of human beings. Instead, this subjugation was in the nature of mastery over the Jinns who worked before him like vassals busy doing chores assigned to them.
The matter of the subjugation of Jinns
As for the subjugation of Jinns (for Sulayman علیہ السلام) mentioned at this place, it was by the command of Allah Ta’ ala and there can be no doubt about its possibility. Similarly, what has appeared in some narrations about some noble Sahabah that they had Jinns made subservient to them, it was the same kind of subjugation by the leave of Allah with which they were blessed as a Karamah. It was not based on any act or recitation (Wazifah) on their part - as mentioned by 'Allamah Sharbini in Tafsir As-sirajul-Munir under his commentary on this verse. He has cited several events relating to Sayyidna Abu Hurairah, 'Ubaiyy Ibn Ka'b, Mu` aclh Ibn Jabal, ` Umar Ibn al-Khattab, Abu Ayyub al-Ansari, Zayd Ibn Thabit and others ؓ which prove that the Jinns used to be at their service. But, it was nothing but the grace and mercy of Allah Ta’ ala that, like Sayyidna Sulayman علیہ السلام ، He made some Jinns subservient to these blessed souls.
But, the particular 'subjugation' through incantations and correlated sets of self-invented actions popular among عَامِل 'amils or practitioners of this line of activity is something one should take with a pinch of salt and first find out the Islamic rule of guidance in this matter. Qadi Badruddin Shibli al-Hanafi who is one of the scholars of the eighth century has written a book, 'Akam- ul-Marjan fi Ahkam- il-Jann' on this subject. According to him, it is Sayyidna Sulayman علیہ السلام who has been the first one to have the Jinn into his service with the leave of Allah and as a miracle. And the people of Persia attribute this to Jamshaid Ibn Onjahan as being served by the Jinns. Similarly, there are events on record about 'Asif Ibn Barkhiya and others who were connected with Sayyidna Sulayman (علیہ السلام) which indicate that they too had Jinns subservient to them. Then, the most famous among Muslims are Abu Nasr Ahmad Ibn Hilal al-Bukail and Hilal Ibn Wasif attributed to whom there are many unusual events of the subservience of the Jinns to them. Hilal Ibn Wasif has written a full book in which he has put together what the Jinns said to Sayyidna Sulayman (علیہ السلام) and the pledges Sayyidna Sulayman (علیہ السلام) took from them.
Qadi Badruddin has written in this very book that generally the 'amils who do their thing to subjugate the Jinns use shaitanic words of infidelity (Kufr) and sorcery (Sehr) liked by infidel Jinns and shaitans. The secret of why they would accept to become their vassals is nothing but that they stand placated by their deeds soaked in kufr and shirk and go on to do a few jobs for them by way of bribe. This is the reason why in doing things of this nature, they would write the Holy Qur'an with blood and other impurities. Hence, the disbelieving Jinns and shaitans, pleased with their evil offering, would do what they want them to do. However, about a person named Ibn al-Imam, he has written that he lived during the period of Khalifah Mu'tadid bil-lah and he had subjugated the Jinns through the effective use of Divine Names. As such, there was nothing in his recitations that would go counter to the Shari` ah. ('Akam-ul-Marjan, p. 100)
In short, if the Jinns get subjugated for someone, without his own intention or motivated action, solely being something from Allah, as it stands proved in the case of Sayyidna Sulayman (علیہ السلام) and some noble Sahabah of the Holy Prophet ﷺ ، then, that is included under Mu'jizah (miracle shown at the hands of a prophet of Allah) or karamah (working of wonder in the nature of a miracle shown at the hands of men of Allah). And such subservience when achieved through bland pragmatism of formula incantations (` amaliyat) would be judged on the basis of its active content. If it contains words of Kufr, or deeds of kufr, it will be nothing but kufr (disbelief, infidelity) - and if it is composed of disobedience or sin only, then, it is a major sin. Then, there are strange words used in such formula invocations and actions. Their meanings are not known. These too have been classed by Muslim jurists as impermissible on the basis that the possibility of such words being loaded with words that contain kufr, shirk and sinfulness cannot be ruled out. In 'Akam-ul-Marjan, Qadi Badruddin has written that the use of words the meanings of which are not known is also impermissible.
And if this act of subjugation be through Divine Names or Qur'anic Verses and there also be no such sin like the use of impurities in it, then, it is permissible with the condition that the aim thereby should be to remain personally safe against harm caused by the Jinns, or save other Muslims from it. In other words, the aim should be to remove harm, and not to secure benefits, because if it is adopted as a profession to earn money, it amounts to the enslavement of someone created free and to exacting forced labour without remuneration, hence prohibited (haram). Allah knows best.
The last sentence of verse 12 is: وَمَن يَزِغْ مِنْهُمْ عَنْ أَمْرِنَا نُذِقْهُ مِنْ عَذَابِ السَّعِيرِ (And whoever of them would deviate from Our command, We would make him taste the punishment of the blazing fire.) Most commentators have taken this to mean the punishment of Jahannam (Hell) in the hereafter. Some others have said that, in this world as well, Allah Ta’ ala had set an angel upon them who, in case they fell short in obeying Sayyidna Sulayman (علیہ السلام) ، would beat them with burning lashes and force them to work. (Qurtubi) The doubt that the Jinns are made of fire after all and the fire would hardly affect them is not worth entertaining here. The reason is that the Jinns are made of fire in the same sense as man is made of dust. It means that the preponderant element of man is dust. Still if man were to be hit by a clod of clay, or stone, it would hurt him. Similarly, the preponderant element of the Jinns is fire. But, pure and potent fire would burn them too.
A Sulejmanu, alejhis-selam, Allah je potčinio vjetar, tako da je njegovo jutarnje puhanje iznosilo koliko mjesec, a večernje puhanje koliko mjesec dana umjerenog hoda. I dao je Allah, džellešanuhu, da Sulejmanu bakar teče poput vode, pa ga je mogao obrađivati kako god je htio. Uzasve to, potčinio mu je džine: neki su pred njim radili pokorno i poslušno, po naređenju Allahovu, a bilo je i onih koji su, opet, otkazali poslušnost Allahu i vjerovjesniku Sulejmanu, alejhis-selam, pa je Allah davao da osjete pakleno stradanje i vrelinu džehennemske vatre.
These Jinn constructed for him whatever he wanted from places of worship, palaces, lofty structures. And I said to them: O the family of David! Be grateful for the blessings I have bestowed upon you, because very few of My servants are grateful to Me for the blessings I grant them.
In verse 13: يَعْمَلُونَ لَهُ مَا يَشَاءُ مِن مَّحَارِيبَ وَتَمَاثِيلَ وَجِفَانٍ كَالْجَوَابِ وَقُدُورٍ رَّاسِيَاتٍ (They used to make for him whatever he wished of castles, images, basins as (large as) tanks and big cook-wares fixed in their places), there is a somewhat detailed description of the jobs Sayyidna Sulayman (علیہ السلام) assigned to the Jinns. The word: مَحَاریب (maharib, translated above as 'castles' ) is the plural form of: مِحرَاب (mihrab) and is used to identify the noblest part of the house. When kings and men of authority make a state operation chamber, sort of power niche for themselves, it is also known as mihrab. Then the word: is a derivation from: حَرب (harb) meaning war. One makes a seat of power for himself, keeps it safe against being approached by others, and should anyone resort to any high-handedness, he would fight against the aggressor. Given this congruity, the special section of a mansion is called mihrab. Then the masajid or mosques as such are, on occasions, referred to as maharib. When reference is made to the maharib of sahabah from among the maharib of Ban' Isra'il and Islam, it means their Masajid or mosques.
The injunction of having a separate place for making a Mihrab in Masajid
As far as the blessed period of the Holy Prophet ﷺ and the rightly-guided Khulafa' is concerned, the custom of making the place where the Imam stands as a separate special unit just did not exist. After the early centuries of Islam, the kings promoted this custom for their security and, among common Muslims, it found currency due to the expedient consideration that the whole row where the Imam stands remains empty. It is in view of the large number of people praying in the congregation of masajid already short on space that only a place for the Imam to stand is made by going in depth toward the wall facing the Qiblah so that full rows could be formed behind him. Since this method did not prevail during the early centuries of Islam, some ` Ulama' have dubbed it as bid'ah (innovation in the established religious practice of Islam). Shaykh Jalaluddin as-Suyuti' has written a regular treatise entitled: I` lam-ul-'Aranib fi Bid` atil-Maharib on this issue. However, the correct position in this matter is that, should mihrabs of this nature be made for the convenience of the people praying, and in the best interests of the masjid - without taking it to be the desired Sunnah - then, there is no reason to call it a bid'ah (innovation in established religion). Yes, if this is made to be the desired Sunnah, and whoever does anything against it gets to be censured, then, this excess (ghuluww) can make such an action fall under the purview of bid'ah.
Ruling
If mihrab is made in the form of a regular place for the Imam to stand and lead the prayers, it is incumbent on the Imam that he stands slightly outside the mihrab in a manner that his feet remain out of the mihrab, so that the place in which the Imam and the muqtadis (those praying behind the Imam) can be counted as one. Otherwise, reprehensible and impermissible is the situation in which the Imam stands alone in a separate place and the rest of the muqtadis, in another. Some masajid would make a mihrab so spacious that it would be good enough to hold a small row of muqtadis within it. In a mihrab such as this, should a row of muqtadis also stand in the mihrab and the Imam stands ahead of them, being fully inside the mihrab, then, because of the Imam and the muqtadis being on common grounds, the element of harahah (reprehensibility) will no more be there.
The next word: تَمَاثِیل (tamathil, translated above as 'images' ) is the plural form of: J (timthal). It appears in the Arabic Lexicon, al-Qamus, that: تِمثَال (timthal) with a fathah on the letter: sUi (ta' is a verbal noun, and the word: تِمثَال (timthal) with a kasrah on the letter: اَلتَاء (ta) denotes a picture. In Ahkam-ul-Qur'an, Ibn-ul-` Arabi has said that timthal, that is, a picture is of two kinds: (1) The picture of animate and living things, (2) that of inanimate and lifeless things. After that, inanimate things are further divided in two kinds: (1) Jamad or inorganic in which there is no increase and growth, such as, rock or soil, (2) nami or organic in which increase and growth go on, such as, trees and crops. The Jinns used to make pictures of all kinds of these things for Sayyidna Sulayman (علیہ السلام) . To begin with, the very generality of the Qur'anic word: تَمَاثِیل (tamathil: images) lends support to the view that these pictures were not those of some particular kind, instead, were common to all kinds. Then there are the historical narratives in which the presence of the pictures of birds on the throne of Sayyidna Sulayman (علیہ السلام) has also been mentioned.
The prohibition of making and using pictures of the living in Shari’ ah
The cited verse (12) tells us that making and using pictures of the living was not haram (forbidden) in the Shari` ah of Sayyidna Sulayman (علیہ السلام) . But, experience bore out that pictures of people were made among past communities to pay homage to them, then they were put in their houses of worship to serve as reminders of their devotion in the hope that it might enable them too to devote likewise. This did not happen. Gradually, what really happened was that these people made these very pictures the objects of their worship and thus began the worship of idols and icons.
In short, the pictures of the living creatures made in past communities became the conduit of idol-worship. Since it is divinely destined that the Shari` ah of Islam must stay and survive right through the Day of Judgment, therefore, particular attention has been paid there to block the intrusion of the undesirable. Hence, the way sins and initially haram things have been made unlawful, similarly, their conduits and close causes have also been made unlawful by appending these to main sins and haram things. Of crimes, the real one, and the most serious, happens to be shirk and idol-worship. When this was forbidden, the law of Islam did not leave the ways and means that could smuggle idol-worship in it unchecked. It was boldly and wisely checked when the conduits and close causes of idol-worship were also prohibited. Making and using pictures of the living was made prohibited on this very basis. That it is unlawful stands proved on the authority of the ahadith of the Holy Prophet ﷺ ، ahadith that are sound, authentic, and have been transmitted in an uninterrupted succession.
Similarly, when liquor was made haram, also made haram were its buying and selling, wages to deliver or carry it, and its making, everything about it, being the conduits of drinking. When theft was made haram, the very entry in someone's house without permission, in fact, even peeping in from outside the house was prohibited. When zina (fornication, adultery) was made haram, even casting a look intentionally at a non-mahram was also made haram. Comparable examples of it abound in the Shari` ah of Islam.
The prohibition of pictures: A common doubt and its answer
It can be said that the use of pictures during the blessed time of the Holy Prophet ﷺ could have become a source of idol-worship. But, in our time, pictures serve many purposes, such as establishing identity of criminals, advertising trademarks, meeting friends and relatives, investigating events and circumstances and so many other things. For this reason, it has been included in one of the necessities of life. In this, the apprehension of any idol-worship is far too remote to conceive. As such, this prohibition that was made to offset the danger of idol-worship should now be lifted.
Answer to this doubt is that First of all, it is not correct to say that, in our time, pictures are no more a source of idol-worship. Even today, there are so many sects and groups who worship their peers. Then, it is not necessary either that the wisdom behind an operative divine order should be found in every individual case. In addition to that, the sole reason for the prohibition of pictures is not that it is a conduit of idol-worship. In fact, there are Sahih (sound and authentic) ahadith in which other reasons for this prohibition have also been given. For example, picture making is a duplication of the special attribute of Allah Ta’ ala. The name: مُصَوَّر (musawwir: the giver of form, shape, color and real presence) is one of the most beautiful names of Allah Subhanahu wa Ta’ ala, and making of pictures (and the giving of form, shape and presence) is, in reality, befitting for Him and it lies within His power to create among His creations thousands in terms of genus, race, class, category and kinds with millions and billions of living units in each kind, each different in shape. Take the example of human beings. The form and shape of men is different. So is the form and shape of women. There have been billions of individual men and women. None of them were absolutely like anyone else. The distinct features of every person are so manifest that an onlooker would easily recognize him without much hesitation. Who can claim to give the creatures such marvelous shapes other than Allah Almighty? A human being who makes a picture, or painting, or statue of someone living is claiming, for all practical purposes, that he or she too can make (the same) 'images.' Therefore, it appears in the Sahih of al-Bukhari and in other ahadith that, on the Day of Judgment, those who make pictures will be told: When you have tried to imitate Us, make the imitation perfect too - if you have the power to do so. We did not simply make an image. We have invested it with a spirit too. If you claim to have 'created' it, then, you better put a spirit inside the thing you have 'made’. Another reason why a picture is prohibited appears in Sahih ahadith where it is said that the angels of Allah hate pictures and dogs. Angels do not enter the house that has these, because of which, the bliss and radiance of the house is gone, and the ability of the inmates to worship and remain obedient to Allah is reduced. Then, along with it, not so wrong is the well-known saying: خانہ خالی را دیو می گیرد (A vacant house is occupied by demons). So, when some house remains unvisited by angels of mercy, who else but the devils and demons will be all over it staying there to sow scruples of sins first and then give the intention and the courage to fall into them.
Yet another reason appearing in some ahadith is that pictures are unnecessary embellishment of this world. Of course, in our time, pictures yield many benefits but thousands of crimes, including those that range between immodesty and pornography, also breed and flourish from these very pictures. In short, it is not simply one reason alone that was made basis for its prohibition, rather, there is a host of reasons why the Shari'ah of Islam has declared it prohibited to make and use pictures of the living. Now, if we were to suppose that there is some particular person in whom those causes are not found, then, from this stray incidence, the rule of the Shari'ah cannot change.
According to a narration from Sayyidna ` Abdullah Ibn Masud ؓ appearing in the .Sahih of al-Bukhari and Muslim, the Holy Prophet ﷺ has been reported to have said:
اَشَدُّ النَّاسِ عَذَاباً یَّومَ القِامۃ المُصَوِّرُونَ
Of people the most affected by punishment on the Day of Judgment shall be the makers of pictures.
And in some other narrations of Hadith, the Holy Prophet ﷺ t has been reported to havb cursed the makers of pictures. Then, a narration from Sayyidna Ibn ` Abbas ؓ appearing in the two Sahihs of al-Bukhari and Muslim reports that the Holy Prophet ﷺ t said:
کُلُّ مُصَوِّرِ فِی النَّارِ
Every maker of pictures will be in the Jahannam.
This humble writer has put together detailed evidences concerning this issue from the narrations of Hadith and the practice of the early forbears of Islam in his treatise entitled, At-taswir li-ahkam-it-taswir.
Also included in it, there are answers to doubts entertained by people. If needed, please consult.
A photograph is also a picture
Some people argue that a photo is outside the definition of taswir or picture, because it is a shadow, or reflection, as it would appear in mirror or water. So, they would argue, the way it is permissible to look at yourself in a mirror, in the same way, a photo picture is also permissible. But this argument is absolutely wrong, because a reflection or shadow is a reflection until it has not been made to last through some device. Take the example of mirror or water. Your reflection in it will be gone once you move away from it. If the reflection of this figure were to be made lasting through the use of some chemical process or device, this very thing will become a picture, the forbiddance and prohibition of which stands proved from ahadith appearing in an uninterrupted succession. A detailed discussion relating to the issue of photographs has also been included in my treatise on pictures referred to earlier.
The next word: جِفَان (jifan, translated in the text as 'basins' ) is the plural of: جَفنَۃ (jafnah) which means a large dish-like pan or tub to hold ample supply of water, and the word: اَلجَوِاب (aljawab, translated above as 'tanks' ) in: کَالجَوَابِ (kaljawab) is the plural of: جاَبِیَۃ (jabiyah). A small water tank is called: جابیہ (jabiyah). The sense is that they would make water-storing utensils so large as would hold water equal to that of a small tank. The first of the next two words: قُدُور (qudur, translated above as 'cook-wares' ) is the plural of: قِدر (qidr) which is spelt with the Kasrah of the letter: القَاف (qaf). It means a pot (to boil or cook. The last of the two words: رَاسِیَات (rasiyat, translated as 'fixed at their place' ) refers to their state as being set where they were. The sense is that they used to make these cauldrons so huge and heavy that they were virtually immovable - and it is also possible that they would have made these cauldrons fixed on the ovens of solid rock, and therefore they were immovable in that respect. Early Tafsir authority, Dahhak has given this very explanation of these words.
In verse 13: اعْمَلُوا آلَ دَاوُودَ شُكْرًا وَقَلِيلٌ مِّنْ عِبَادِيَ الشَّكُورُ (Do good, 0 family of Dawud, in thankfulness. And few from My slaves are thankful." [ 34:13]), after having stated that Sayyidna Dawud and Sulayman (علیہما السلام) were particularly blessed by Allah Ta’ ala, they and their family and children have been ordered to remain grateful.
The reality of Shukr (gratitude) and its injunctions
According to Al-Qurtubi, the reality of shukr (gratitude) is that one admits that this blessing has been bestowed by such and such giver and then goes on to use it in consonance with the spirit of his pleasure and in obedience to him. Therefore, using the blessing bestowed by someone counter to his pleasure is ungratefulness and a virtual denial of that blessing. This tells us that the way gratefulness can be in words, it can also be expressed by acts. When expressed by acts, it would mean the use of that blessing in accordance with the pleasure of the giver and in obedience to him. Abu 'Abdur-Rahman As-Sulami has said that Salah is gratitude, fasting is gratitude, and every good deed is gratitude. And Muhammad Ibn Ka'b al-Qurazi says that gratitude is the name of piety and righteous conduct. (Ibn Kathir)
In the verse under study, the noble Qur'an could have used the comparatively brief expression اَشکُرُونِی (ushkuruni: thank Me), but the words used are اعْمَلُوا شُكْرًا Perhaps this expression is adopted to release the hint that the gratitude expected from the House of Dawud was gratitude in practice. (The translation in the text has taken care of this hint by saying, 'Do good....' )
This injunction was carried out so faithfully by Sayyidna Dawud and Sulayman (علیہما السلام) and their families and children, both in word and deed, that no time passed in their homes when they did not have an individual member of the family standing exclusively devoted to worship. In fact, specific time was allotted to all family members for this purpose. As a result, the prayer mat of Sayyidna Dawud (علیہ السلام) would not remain unoccupied at any time by one or the other maker of prayer. (Ibn Kathir)
According to Hadith in al-Bukhari and Muslim, the Holy Prophet ﷺ said that the dearest prayer to Allah is that of Dawud (علیہ السلام) . He would sleep half of the night, stand in worship for one third of it, and then, sleep -during the last one sixth. And the dearest fasts to Allah are the fasts of Dawud علیہ السلام ، for he would fast on alternate days. (Ibn Kathir)
It has been reported from Fudayl (رح) that following the revelation of this command of gratitude to Sayyidna Dawud (علیہ السلام) ، he submitted before Allah Ta’ ala: '0 my Lord, how could I show my gratitude to You fully and sufficiently while my gratitude too, be it oral or practical, is nothing but a blessing bestowed by You? On this too, a separate gratitude becomes due.' Allah Ta’ ala said, اَلاٰنَ شَکَرتنِی یَا داؤدُ (Now, 0 Dawud, you did thank Me). The reason was that he had realized his inability to thank Him as was His due, and had made a confession to that effect.
Tirmidhi and Abu Bakr al-Jassas (رح) report from Sayyidna ` Ata' Ibn Yasar ؓ that when this verse: اعْمَلُوا آلَ دَاوُودَ شُكْرًا (Do good, 0 family of Dawud, in thankfulness) was revealed, the Holy Prophet ﷺ came to the pulpit, recited this verse and then said, "There are three acts whoever accomplishes them would achieve the same excellence as was bestowed on the House of Dawud." The noble Sahabah asked: "Ya RasulAllah, what are those three acts?" He said, "Staying firm on justice in states of pleasure and displeasure both; and taking the path of moderation in states of prosperity and adversity both; and fearing Allah both in private and in public." (Qurtubi, Ahkam ul-Quran, al-Jassas)
In the last sentence of verse وَقَلِيلٌ مِّنْ عِبَادِيَ الشَّكُورُ soon after having given the command for gratitude with special emphasis, the reality on ground was also pointed to by saying that 'And few from My slaves are thankful.' which is an admonition for a believer, and an incitement to observe gratitude.
Para jin itu bekerja untuk Sulaiman, mereka membuat apa yang Sulaiman kehendaki berupa tempat-tempat ibadah untuk salat, istana-istana, gambar-gambar, mangkuk-mangkuk yang seperti telaga karena daya tampungnya, dan bejana-bejana yang kokoh di tempatnya dan tak bergerak karena ukurannya yang besar. Kami berfirman kepada mereka, "Wahai keluarga Daud! Beramallah sebagai bukti syukur kepada Allah atas nikmat yang Dia karuniakan kepada kalian, dan hanya sedikit dari hamba-hamba-Ku yang bersyukur kepada-Ku atas nikmat yang Aku berikan kepada mereka."
Ces djinns construisaient pour Salomon les mosquées et les palais qu’il voulait et fabriquaient pour lui ce qu’il leur commandait comme statues et ustensiles ressemblant à de gigantesques bassins d’eau et d’immenses marmites ne pouvant être déplacés Nous lui dîmes: Ô famille de David, œuvrez afin d’exprimer votre gratitude à Allah pour les bienfaits dont Il vous a comblés, sachant que peu de Mes serviteurs Me sont reconnaissants pour Mes bienfaits.
Solomon had brought about great developments in seafaring and sea trade and it was at his behest that high quality sail-fitted ships were built. With God’s further blessing, his ships always had favourable winds. Similarly, the technique of melting copper and the production of different artefacts from it were well-developed in his period. Solomon utilized these extraordinary powers for constructive and peaceful purposes. Among them was the preparation of the things mentioned in this verse. The entire existence of man is the gift of God. From head to foot, he is the manifestation of His Grace. Therefore, he should have in him feelings of the utmost gratefulness and indebtedness towards God. But, this is the very feeling with which a human being is least imbued. The reason for this is that whatever a man may receive in this world is in the guise of the result of the cause and effect chain. Therefore, he considers it as such—the result of some cause. But this is the real test of man. It is expected that he should see the hand of God in whatever he ostensibly receives through cause and effect. Whatever he obtains, apparently on account of his talents and diligence, should be treated by him as direct gifts from God.
Gumagawa ang mga jinn na ito para kay Solomon ng anumang ninais niya na mga patirapaan para sa pagdarasal, mga palasyo, anumang niloloob niya na mga imahen, at anumang niloloob niya na mga labador tulad ng mga malaking lagayan ng tubig, at mga kalderong lutuan na nakatigil kaya hindi naigagalaw dahil sa laki ng mga ito. Nagsabi sa kanila: "Gumawa kayo, O mag-anak ni David, bilang pasasalamat kay Allāh dahil sa ibiniyaya Niya sa inyo." Kaunti mula sa mga lingkod Ko ang mapagpasalamat sa Akin dahil sa ibiniyaya Ko sa kanila.
Estos yinnes construían para él todo cuanto deseara: lugares de adoración, palacios, estructuras elevadas. Y les dije: “¡Familia de David! Sean agradecidos por las bendiciones que les he concedido, porque muy pocos de Mis siervos Me son agradecidos por las bendiciones que les concedo”.
Bu cinler; Süleyman -aleyhisselam-'ın istediği namaz kılınan mescitleri, sarayları, istediği surları, çanaklardan büyük su havuzlarını, büyüklüğü sebebi ile yerinden hareket etmeyen sabit yemek kazanları yaparlardı. Onlara şöyle dedik: "Ey Dâvûd ailesi! Size verdiği nimetler için Allah'a şükür için çalışıp, amel işleyin. Zira verdiğim nimetlere kullarımdan şükredenler azdır."
Loài Jinn làm ra nhiều sản phẩm cho Sulayman như những gì Người muốn như: Những Masjid để dâng lễ nguyện Salah, những cung điện nguy nga tránh lệ làm theo ý muốn của Y, những cái chén bát lớn giống như bể chứa nước thật to và những cái chảo nấu ăn thật to đặt cố định mà không tài nào di chuyển cho đặng và Ngài phán bảo chúng - hãy làm hỡi dòng tộc Dawood - với tấm lòng tri ân cảm tạ Allah vì những hồng ân mà Ngài đã ban cho các ngươi, thế nhưng chỉ có một số ít bầy tôi của TA tỏ lòng biết ơn TA cho những hồng ân đó của TA.
Džini su pravili Sulejmanu, alejhis-selam, šta god je htio, u kojem god je začudnom obliku htio: mjesta za obavljanje namaza, i spomenike od bakra i stakla, i velike zdjele za vodu kao čatrnje, i kotlove nepokretne zbog svoje veličine i težine. Allah je, džellešanuhu, zapovjedio porodici Davudovoj, alejhis-selam, da bude zahvalna Gospodaru svjetova na blagodatima koje im je ukazao. A malo je onih koji su zahvalni Znalcu svih tajni na onom što im je dao.
Questi Jinn fabbricavano, per Suleymēn, ciò che voleva: dalle moschee per la preghiera ai palazzi, le sculture che voleva, e i recipienti che desiderava, come grandi vasche per l'acqua, recipienti per il cibo, e dei recipienti per il cibo immobili, che non potevano essere spostati per la loro grandezza. E dicemmo loro: "Godete di ciò, o famigliari di Dāwūd, e ringraziate Allāh per le Sue grazie nei vostri confronti". E sono pochi i sudditi che Mi sono grati per le Mie grazie nei loro confronti.
Kaya noong humatol Kami kay Solomon ng kamatayan ay walang gumabay sa mga jinn na siya ay namatay na maliban sa isang kulisap na anay na kumakain sa tungkod niya na siya noon ay sumasandal doon. Kaya noong bumagsak siya ay napaglinawan ng mga jinn na sila ay hindi nakaaalam sa Lingid yayamang kung sakaling sila noon ay nakaaalam doon, hindi sana sila nanatili sa pagdurusang nang-aaba sa kanila. Iyon ay ang dinaranas nila na gawaing mabigat na ginagawa nila para kay Solomon – sumakanya ang pagbati ng kapayapaan – dahil sa isang pag-aakala mula sa kanila na siya ay buhay na nagmamasid sa kanila.
When we decreed for Solomon to die, the Jinn did not realise he had passed away until the woodworms had eroded away the staff he was leaning on. When he fell it became clear to the Jinn that they do not know the unseen/ghayb, as if they did, they would have not remained subdued, continuing to carry out the difficult tasks imposed upon them.
Ketika Kami mewafatkan Sulaiman, para jin tidak ada yang mengetahui kematiannya kecuali setelah rayap memakan tongkatnya yang dia pakai bersandar. Ketika Sulaiman jatuh, para jin menyadari bahwa mereka tidak mengetahui yang gaib karena seandainya mereka mengetahuinya, niscaya mereka tidak berdiam di dalam siksaan yang menghinakan mereka, yaitu pekerjaan-pekerjaan berat yang mereka kerjakan untuk Sulaiman karena mereka menyangkanya masih hidup dan mengawasi mereka.
Và khi TA quyết định cho Sulayman chết, không một dấu hiệu nào cho thấy Sulayman đã chết cho đến khi một loại côn trùng ở dưới đất ăn mòn chiếc gậy mà Y đã tựa lên nó. Đến khi Y ngã xuống, nó khẳng định một điều là loài Jinn vốn không biết điều huyền bí. Nếu như chúng biết được điều này xảy ra là chúng đã không sự trừng phạt ê chề đầy nhục nhã như thế. Chúng luôn tưởng rằng Sulayman vẫn còn sống và đang giám sát chúng.
The Death of Sulayman
Allah tells us how Sulayman, peace be upon him, died and how Allah concealed his death from the Jinn who were subjugated to him to do hard labor. He remained leaning on his stick, which was his staff, as Ibn `Abbas may Allah be pleased with him, Mujahid, Al-Hasan, Qatadah and others said. He stayed like that for a long time, nearly a year. When a creature of the earth, which was a kind of worm, ate through the stick, it became weak and fell to the ground. Then it became apparent that he had died a long time before. It also became clear to Jinn and men alike that the Jinn do not know the Unseen as they (the Jinn) used to imagine and tried to deceive people. This is what Allah says:
مَا دَلَّهُمْ عَلَى مَوْتِهِ إِلاَّ دَابَّةُ الاٌّرْضِ تَأْكُلُ مِنسَأَتَهُ فَلَمَّا خَرَّ تَبَيَّنَتِ الْجِنُّ أَن لَّوْ كَانُواْ يَعْلَمُونَ الْغَيْبَ مَا لَبِثُواْ فِى الْعَذَابِ الْمُهِينِ
(nothing informed them (Jinn) of his death except a little worm of the earth which kept (slowly) gnawing away at his stick. So when he fell down, the Jinn saw clearly that if they had known the Unseen, they would not have stayed in the humiliating torment.) meaning, it became clear to the people that they (the Jinn) were lying.
The word: مِنسَأ (minsa'ah, translated in the text as 'scepter' ) in verse 14 beginning with: فَلَمَّا قَضَيْنَا عَلَيْهِ الْمَوْتَ (So, when We decided (that) death (should come) upon him, - 14) appears in the sense of staff or pole (as of purpose or authority). Some early commentators have said that it is a word taken from the Ethiopian language and denotes staff. Others have said that it is an Arabic word from: نَسَاء (nasa) which means move back, drive away, postpone. Since a staff or stick is used to remove things undesirable or harmful, therefore, it was called: مِنسأۃ : 'minsa'ah,' that is, the device to remove. By describing the circumstances of Sayyidna Sulayman's (علیہ السلام) unusual death, the text has opened a gateway of many lessons and gems of guidance.
The strange event of the death of Sayyidna Sulayman (علیہ السلام)
The elements of guidance embedded in this event are many. For example, Sayyidna Sulayman (علیہ السلام) was a ruler having such an unmatched state at his command that ruled not simply over the world of his time, but over the Jinns and birds and the wind as well. Yet, despite all these assets at his command, he too had no escape from death, and that it had to come only when the time was appointed for it to come. The construction of Baytul-Maqdis started by Sayyidna Dawud (علیہ السلام) and completed by Sayyidna Sulayman (علیہ السلام) had part of it still unfinished. This construction job was entrusted with the Jinns. They were contumacious by nature but kept working in fear of Sayyidna Sulayman (علیہ السلام) . If they were to find out that he had died, they would have stopped working instantly and the structure would have been left incomplete. With the leave of Allah, Sayyidna Sulayman (علیہ السلام) made appropriate arrangements to offset this situation. So, when came the time of his death, he got ready for it and entered the mihrab (seat of authority in the palace) which was made of sparking transparent glass. His presence could be clearly seen from outside. As was his routine, he stood there in a stance of worship slightly supported by his scepter, so that, once his soul departs (when he dies), the body remains poised at its place with the support of his staff.
The soul of Sayyidna Sulayman (علیہ السلام) was taken away at the appointed hour, but he kept firmly reclining on his staff and from the outside it appeared as if he was engrossed in worship. In that state, Jinns would not dare come close and peek at him. They kept working under the impression that Sayyidna Sulayman (علیہ السلام) was alive. Thus passed a full year and when the remaining work on Baytul-Maqdis was complete, Allah Ta’ ala empowered the termite, (which is referred to by the Qur'an as دَابَّۃ الارض (dabbatul-ard: a creature of the earth), to occupy the staff of Sayyidna Sulayman (علیہ السلام) . The termite ate out the wood and weakened the staff. When the staff was gone, Sayyidna Sulayman (علیہ السلام) fell down. That was the time when the Jinns came to know about his death.
Allah Ta’ ala has given the Jinns the capability of traversing very long distances within moments. They used to be aware of many circumstances and events not known by human beings. When they would communicate this information to human beings, they took it to be news from the unseen surmising that the Jinns too possess the knowledge of the unseen ('ilm-ul-ghaib). Moreover, the possibility that the Jinns themselves had a claim of possessing the knowledge of the unseen cannot be ruled out. But, this unusual incidence of death unfolded the reality of all that. The Jinns themselves found out - and human beings too - that the Jinns are no possessors of the knowledge of the unseen. Because, had that been the case and had they been aware of the workings of the unseen, they would have come to know about the death of Sayyidna Sulayman (علیہ السلام) more than a year ago, and would have been spared of the hard labor they went on doing on the assumption that he was alive. This is what has been stated in the last sentence of the verse:
فَلَمَّا خَرَّ تَبَيَّنَتِ الْجِنُّ أَن لَّوْ كَانُوا يَعْلَمُونَ الْغَيْبَ مَا لَبِثُوا فِي الْعَذَابِ الْمُهِينِ
So, when he fell down, the Jinns came to know that if they had the knowledge of the Unseen, they would not have stayed (so long) in the humiliating punishment. (34:14).
Here, the expression: الْعَذَابِ الْمُهِينِ (al-'adhabil-muhin: humiliating punishment) refers to the hard labor they had to do in completing the edifice of Baytul-Maqdis under the orders of Sayyidna Sulayman Part of this unusual event of the death of Sayyidna Sulayman (علیہ السلام) has been mentioned in this very verse of the Qur'an while its details have been reported from several Tafsir authorities, including Sayyidna ` Abdullah Ibn ` Abbas ؓ ، and are there in Ibn Kathir and all other Tafsirs.
From this unusual event, we also learn the essential lesson that there is no escape from death for anyone and also that Allah Ta’ ala can, when He decides to have someone do something, arrange to have it done the way He wills. This is exactly as it happened during the course of this event when Sayyidna Sulayman (علیہ السلام) was kept, despite his death, standing at his place and the Jinns were made to complete the work assigned to them. This event also shows that all causes and instruments of the whole world keep fulfilling their function until such time as Allah would let them do so. When He would not let them do so, causes and instruments fail, like the support of the staff here that was terminated through the termite. Moreover, soon after the death of Sayyidna Sulayman ill there existed the danger that people, who notice the astonishing performance of the Jinns and come across their apparently unbelievable access to things unseen, might take them as their objects of worship. This danger was also eliminated by this event of death. Everyone came to know that the Jinns were really unaware and helpless in this matter.
From this submission, it becomes clear that Sayyidna Sulayman (علیہ السلام) had adopted this particular mode at the time of his death for two reasons: (1) That the remaining work on the construction of Baytul-Maqdis gets to be completed. (2) That people find out the truth about the Jinns, realize that they were really unaware and helpless, and thus there remains no danger of Jinns being taken by them as objects of veneration and worship. (Qurtubi)
According to a narration of Sayyidna ` Abdullah Ibn ` Amr reported by Imam Nasa'i with sound chains of authority, the Holy Prophet ﷺ said, "When Sulayman (علیہ السلام) accomplished the building of Baytul-Maqdis, he made some prayers that were answered. One of these was: 0 Allah, whoever enters this masjid with the sole intention of making Salah (and having no other worldly motive), purify him before he goes out of this masjid, from all his sins (making him) as pure as he was when born from the womb of his mother."
And in the narration of Suddiyy, it also appears that soon after Sayyidna Sulayman (علیہ السلام) was finished with the building of Baytul-Maqdis, he sacrificed twelve thousand cows and heifers and twenty thousand goats as a token of thanksgiving and declared the feast open to all. Celebrating the day as a day of rejoicing, he stood on the Sakhrah of Baytul-Maqdis praying: 0 Allah, it is You who bestowed this power, and all these resources, on me by virtue of which the edifice of Baytul-Maqdis reached its completion. Now, also give me the ability to thank you for this blessing; and give me death while adhering to the faith you chose for me; and once you have given me right guidance, let there come no crookedness or deviation in it." And he further supplicated, "0 my Lord, for a person who enters this masjid, I ask you of five things:
(1) Accept the repentance of a sinner who enters this masjid to confess and repent, and forgive his sins.
(2) Guarantee peace for a person who enters this masjid to remain safe from fear and danger, and deliver him from all dangers.
(3) Heal the sick person who enters this masjid.
(4) Make the poor person who enters here need-free.
(5) Let Your mercy be on the person who enters it as long as he remains here - except a person who is busy doing something unjust or faithless. (Qurtubi)
This Hadith tells us that the work of building Baytul-Maqdis was already completed during the lifetime of Sayyidna Sulayman. But, the event mentioned above is really not contrary to the possibility that there remained some construction work left out even after the completion of the main building, as is usually done in the case of such huge projects. May be, Sayyidna Sulayman (علیہ السلام) had devised the plan mentioned above for the completion of the remaining work.
It has also been reported from Sayyidna ` Abdullah Ibn ` Abbas ؓ that Sayyidna Sulayman (علیہ السلام) kept standing for a year supported by his staff, even after his death. (Qurtubi) And according to some narrations, when the Jinns found out that a long time had passed since the death of Sayyidna Sulayman علیہ لسلام while they had remained in the dark all along, they tried to determine the time of his death, and for that purpose, they went for an experiment. They released a termite on a piece of wood. Thus, from whatever of the wood was eaten by the termite in one day and night, they calculated that a year had passed over the staff of Sayyidna Sulayman (علیہ السلام) in that state.
Special Note
Citing historians, al-Baghawi has said that Sayyidna Sulayman (علیہ السلام) lived for fifty three years and ruled for forty years. He had succeeded to the throne at the age of thirteen years and had started building Baytul-Maqdis in the fourth year of his reign. (Mazhari, Qurtubi)
When it was time for Solomon to die, he was leaning on a stick and having some constructive work done by the ‘jinn’. The angel of death took away his life-spirit, but his lifeless body, with the support of the stick remained upright. The jinn continued with their work under the impression that he was nearby supervising the work. It so happened that some white ants infested the stick and after some time, when the white ants had made the stick hollow, his body fell on to the ground. It was then that the jinn came to know that Solomon had died. This incident suffices to remove the erroneous popular belief that the jinn have knowledge of the future.
Cuando decretamos la muerte de Salomón, los yinnes no se dieron cuenta de su muerte hasta que las carcomas royeron el bastón en el que estaba apoyado. Cuando su cuerpo cayó, a los yinnes les quedó claro que no conocían lo oculto, ya que si así fuera, no habrían permanecido sometidos llevando a cabo las difíciles tareas que les imponían.
Quando decretammo la morte di Suleymēn, nessuno informò i Jinn che egli fosse morto, tranne un piccolo insetto, il tarlo, poiché rosicchiava il bastone che egli utilizzava per appoggiarsi. Quando cadde, i Jinn si resero conto di non conoscere l'Ignoto, poiché, se avessero saputo, non avrebbero continuato a subire la punizione umiliante, a causa dei lavori gravosi che compievano per Suleymēn, pensando che egli fosse vivo e che li osservasse.
Pošto je Sveznajući Allah odredio da vjerovjesniku Sulejmanu, alejhis-selam, dođe smrtni čas i da umre, umro je stojećke, oslonjen na svoj štap, a džini to nisu saznali nego su radili svoj posao i dalje, sve dok se nije pojavio crv koji je izjeo štap na koji je bio naslonjen vjerovjesnik Sulejman, alejhis-selam, pa se nakon toga stropoštao. Tek tad džini shvatiše kako ne bi morali izvršavati teške poslove za Sulejmana, alejhis-selam, i biti u muci sramnoj da su znali ono što je nesaznatljivo. Džini mišljahu da je Sulejman, alejhis-selam, živ i da ih posmatra, a bio je mrtav.
Süleyman -aleyhisselam-'ın ölümüne hükmettiğimiz zaman bir ağaç kurdu onun asasını yiyip de dayandığı yerden onu düşürünceye kadar cinler, onun öldüğünü anlayamadılar. O, düşünce cinlerin gaybı bilmediği açıkça ortaya çıkmış oldu. Eğer gaybı biliyor olsalardı Süleyman -aleyhisselam- için yapmakta oldukları o zor işleri onun yaşadığını ve kendilerini gözetlediğini zannederek yapmaya devam etmezlerdi.
Puis lorsque Nous décrétâmes que Salomon allait mourir, les djinns ne furent avertis de sa mort que par l’insecte appelé termite qui rongea le bâton sur lequel il était appuyé. Ce n’est que lorsque Salomon tomba que les djinns prirent conscience qu’ils ne connaissent pas l’Invisible puisque s’ils le connaissaient, ils ne seraient pas restés à accomplir les travaux pénibles et humiliants que Salomon leur avait commandés, pensant qu’il était vivant et qu’il les surveillait.
Pada kabilah Saba` di negeri mereka bertempat tinggal terdapat bukti yang nyata tentang kekuasaan Allah dan nikmat-Nya kepada mereka, yaitu dua kebun, salah satunya di sisi kanan dan yang kedua di sisi kiri. Kami berfirman kepada mereka, "Makanlah rezeki Tuhan kalian dan syukurilah nikmat-nikmat-Nya. Ini adalah negeri yang baik, dan ini adalah Allah, Tuhan Maha Pengampun yang mengampuni dosa-dosa siapa saja yang bertobat kepada-Nya."
Talaga ngang nagkaroon ang lipi ng Sheba sa tirahan nila, na sila noon ay nakatira, ng isang palatandaang naglalantad sa kakayahan ni Allāh at pagpapala Niya sa kanila: dalawang hardin na ang isa sa dalawa ay nasa gawing kanan at ang ikalawa ay nasa gawing kaliwa. Nagsabi Kami sa kanila: "Kumain kayo mula sa panustos ng Panginoon ninyo at magpasalamat kayo sa Kanya sa mga biyaya Niya. Ito ay isang bayang kaaya-aya at itong si Allāh ay isang Panginoong mapagpatawad na nagpapatawad sa mga pagkakasala ng sinumang nagbalik-loob sa Kanya.
Şüphesiz Sebe kabilesinin yerleşmiş oldukları yerlerde Allah'ın kudretine ve onlara vermiş olduğu nimetlerine dair açık deliller vardır. Bu nimetler; biri sağ (taraf) dan diğeri sol (taraf) dan olmak üzere iki bahçeydi. Onlara; "Rabbinizin (size vermiş olduğu) rızkından yiyin ve nimetlerine karşı O'na şükredin. İşte (sizin için) bu; güzel bir belde ve kendisine tövbe edenin tövbesini çokça kabul edip bağışlayan bir Rab!" dedik.
Chắc chắn, trong bộ tộc Saba' một nơi mà họ đang sinh sống đã xảy ra một dấu hiệu hết sức rõ ràng được Allah an bài và ban bố mọi điều cho họ; đó chính là hai ngôi vườn :" Một trong hai ngôi vườn đó nằm bên phải và ngôi vườn còn lại nằm bên trái," TA phán bảo chúng :" Hãy ăn những bổng lộc của Thượng Đế của các ngươi và hãy tạ ơn Ngài về bổng lộc đó của Ngài; đây chính là một thành phố tốt đẹp và có được một Thượng Đế Hằng Tha Thứ mọi tội lỗi cho những ai biết ăn năn sám hối với Ngài.
Le tribù di Seba' avevano nelle case in cui dimoravano un segno evidente della Potenza di Allāh e delle Sue grazie nei loro confronti: due giardini, uno a destra e uno a sinistra. Dicemmo loro: "Nutritevi del sostentamento del vostro Dio e ringraziatelo per le Sue grazie; questa è una terra benedetta, e Allāh, il vostro Dio, è Perdonatore nei confronti dei peccati di chi si pente".
Pleme Saba, koje je nastanjivalo Jemen, imalo je veliko znamenje i pokazatelj Allahove moći: dva vrta, jedan s desne, a drugi s lijeve strane doline. Ili je značenje da su svaku njihovu kuću obuhvatala dva vrta. Allah, džellešanuhu, naredio je stanovnicima Sabe da jedu opskrbu koju im daje, da Mu budu na tome zahvalni i da blagodati koje su im ukazane koriste u poslušnosti Njemu. Eto tako su živjeli u predivnom kraju s mnogo pitke vode i čistim zrakom, i traženo je od njih da robuju svom Gospodaru, Allahu, Koji mnogo oprašta grijehe onom ko se kaje.
There was for the tribe of Sheba, in the dwelling they lived in, a clear sign of Allah’s power and His favour on them, and the clear sign was two gardens: one on the right and the second on the left. And I said to them: “Eat of the provision of your Lord and thank Him for His favours. This is a pleasant city and you Lord, Allah is a forgiving Lord, who absolves the sins of those who repent to Him.”
The Disbelief of Saba' (Sheba) and Their Punishment
Saba' refers to the kings and people of the Yemen. At-Tababa`ah (Tubba`) surname of the ancient kings of Yemen were part of them, and Bilqis, the queen who met Sulayman, peace be upon him, was also one of them. They lived a life of enviable luxury in their land with plentiful provision, crops and fruits. Allah sent them messengers telling them to eat of His provision and give thanks to Him by worshipping Him alone, and they followed that for as long as Allah willed, then they turned away from that which they had been commanded to do. So they were punished with a flood which scattered them throughout the lands around Saba' in all directions, as we will see in detail below, if Allah wills. In Him we put our trust. Ibn Jarir recorded that Farwah bin Musayk Al-Ghutayfi, may Allah be pleased with him, said, "A man said, `O Messenger of Allah! Tell me about Saba' -- what was it, a land or a woman' He said:
«لَيْسَ بِأَرْضٍ وَلَا امْرَأَةٍ، وَلَكِنَّهُ رَجُلٌ وُلِدَ لَهُ عَشَرَةٌ مِنَ الْوَلَدِ، فَتَيَامَنَ سِتَّةٌ وَتَشَاءَمَ أَرْبَعَةٌ، فَأَمَّا الَّذِينَ تَشَاءَمُوا: فَلَخْمٌ وَجُذَامٌ وَعَامِلَةُ وَغَسَّانُ، وَأَمَّا الَّذِينَ تَيَامَنُوا: فَكِنْدَةُ وَالْأَشْعَرِيُّونَ وَالْأَزْدُ وَمَذْحِجٌ وَحِمْيَرُ وَأَنْمَار»
(It was neither a land nor a woman. It was a man who had ten children, six of whom went Yemen and four of whom went Ash-Sham. Those who went Ash-Sham were Lakhm, Judham, `Amilah and Ghassan. Those who went south were Kindah, Al-Ash`ariyyun, Al-Azd, Madhhij, Himyar and Anmar.) A man asked, `Who are Anmar' He said:
«الَّذِينَ مِنْهُمْ خَثْعَمُ وَبَجِيلَة»
(Those among whom are Khath`am and Bajilah. )" This was recorded by At-Tirmidhi in his Jami` Sunan in more detail than this; then he said, "This is a Hasan Gharib Hadith." The genealogists -- including Muhammad bin Ishaq -- said, "The name of Saba' was `Abd Shams bin Yashjub bin Ya`rub bin Qahtan; he was called Saba' because he was the first Arab tribe to disperse. He was also known as Ar-Ra'ish, because he was the first one to take booty in war and give it to his people, so he was called Ar-Ra'ish; because the Arabs call wealth Rish or Riyash. They differ over Qahtan, about whom there were three views. (The first) he descended from the line of Iram bin Sam bin Nuh, then there were three different views over how he descended from him. (The second) was that he was descended from `Abir, another name for Hud, peace be upon him, then there were also three different views over exactly how he descended from him. (The third) was that he was descended from Isma`il bin Ibrahim Al-Khalil, peace be upon him, then there were also three different views over exactly how he descended from him. This was discussed in full detail by Imam Al-Hafiz Abu `Umar bin `Abdul-Barr An-Namari, may Allah have mercy on him, in his book Al-Musamma Al-Inbah `Ala Dhikr Usul Al-Qaba'il Ar-Ruwat. The meaning of the Prophet's words,
«كَانَ رَجُلًا مِنَ الْعَرَب»
(He was a man among the Arabs.) means that he was one of the original Arabs, who were before Ibrahim, peace be upon him, and were descendants of Sam bin Nuh (Shem, the son of Noah). According to the third view mentioned above, he descended from Ibrahim, peace be upon him, but this was not a well-known view among them. And Allah knows best. But in Sahih Al-Bukhari, it is reported that the Messenger of Allah ﷺ passed by a group of people from (the tribe of) Aslam who were practicing archery, and he said,
«ارْمُوا بَنِي إِسْمَاعِيلَ فَإِنَّ أَبَاكُمْ كَانَ رَامِيًا»
(Shoot, O sons of Isma`il, for your father was an archer.) Aslam was a tribe of the Ansar, and the Ansar -- both Aws and Khazraj -- were from Ghassan, from the Arabs of Yemen from Saba', who settled in Yathrib when Saba' was scattered throughout the land when Allah sent against them the flood released from the dam. A group of them also settled in Syria, and they were called Ghassan for the name of the water beside which they camped -- it was said that it was in the Yemen, or that it was near Al-Mushallal, as Hassan bin Thabit, may Allah be pleased with him, said in one of his poems. The meaning of his words: "If you ask, then we are the community of the noble descendants, our lineage is Al-Azd and our water is Ghassan."
«وُلِدَ لَهُ عَشْرَةٌ مِنَ الْعَرَب»
(He had ten sons among the Arabs.) means that these ten were of his lineage, and that the origins of the Arab tribes of the Yemen go back to him, not that they were his sons born of his loins. There may have been two or three generations between him and some of them, or more or less, as is explained in detail in the books of genealogy. The meaning of the words,
«فَتَيَامَنَ مِنْهُمْ سِتَّةٌ وَتَشَاءَمَ مِنْهُمْ أَرْبَعَة»
(Six of whom went south and four of whom went north. ) is that after Allah sent against them the flood released from the dam, some of them stayed in their homeland, whilst others left to go elsewhere.
The Dam of Ma'arib and the Flood
The story of the dam is about the water which used to come to them from between two mountains, combined with the floods from rainfall and their valleys. Their ancient kings built a huge, strong dam and the water reached a high level between these two mountains. Then they planted trees and got the best fruits that could ever be harvested, plentiful and beautiful. A number of the Salaf, including Qatadah, mentioned that a woman could walk beneath the trees, carrying a basket or vessel -- such as is used for gathering fruit -- on her head. And that the fruit would fall from the trees and fill the basket without any need for her to make the effort to pick the fruit, because it was so plentiful and ripe. This was the dam of Ma'arib, a land between which and San`a' was a journey of three days. Others said that in their land there were no flies, mosquitoes or fleas, or any kind of vermin. This was because the weather was good and the people were healthy, and Allah took care of them so that they would single out and worship Him alone, as He says:
لَقَدْ كَانَ لِسَبَإٍ فِى مَسْكَنِهِمْ ءَايَةٌ
(Indeed there was for Saba` (Sheba) a sign in their dwelling place) Then He explains this by saying:
جَنَّتَانِ عَن يَمِينٍ وَشِمَالٍ
(two gardens on the right and on the left;) meaning, the two sides where the mountains were, and their land was in between them.
كُلُواْ مِن رِّزْقِ رَبِّكُمْ وَاشْكُرُواْ لَهُ بَلْدَةٌ طَيِّبَةٌ وَرَبٌّ غَفُورٌ
((and it was said to them: ) "Eat of the provision of your Lord, and be grateful to Him." A fair land and an Oft-Forgiving Lord!) means, `He would forgive you if you continue to worship Him alone.'
فَأَعْرِضُواْ
(But they turned away,) means, from worshipping Allah alone and from giving thanks to Him for the blessings that He had bestowed upon them, and they started to worship the sun instead of Allah, as the hoopoe told Sulayman, peace be upon him:
فَمَكَثَ غَيْرَ بَعِيدٍ فَقَالَ أَحَطتُ بِمَا لَمْ تُحِطْ بِهِ وَجِئْتُكَ مِن سَبَإٍ بِنَبَإٍ يَقِينٍ - إِنِّى وَجَدتُّ امْرَأَةً تَمْلِكُهُمْ وَأُوتِيَتْ مِن كُلِّ شَىْءٍ وَلَهَا عَرْشٌ عَظِيمٌ - وَجَدتُّهَا وَقَوْمَهَا يَسْجُدُونَ لِلشَّمْسِ مِن دُونِ اللَّهِ وَزَيَّنَ لَهُمُ الشَّيْطَـنُ أَعْمَـلَهُمْ فَصَدَّهُمْ عَنِ السَّبِيلِ فَهُمْ لاَ يَهْتَدُونَ
("I have come to you from Saba' (Sheba) with true news. I found a woman ruling over them, she has been given all things, and she has a great throne. I found her and her people worshipping the sun instead of Allah, and Shaytan has made their deeds fair seeming to them, and has barred them from the way, so they have no guidance.") (27:22-24)
فَأَرْسَلْنَا عَلَيْهِمْ سَيْلَ الْعَرِمِ
(so We sent against them flood released from the dam,) Some, including Ibn `Abbas, Wahb bin Munabbih, Qatadah and Ad-Dahhak said that when Allah wanted to punish them by sending the flood upon them, he sent beasts from the earth to the dam, large rats, which made a hole in it. Wahb bin Munabbih said, "They found it written in their Scriptures that the dam would be destroyed because of these large rats. So they brought cats for a while, but when the decree came to pass, the rats overran the cats and went into the dam, making a hole in it, and it collapsed." Qatadah and others said, "The large rat is the desert rat. They gnawed at the bottom of the dam until it became weak, then the time of the floods came and the waters hit the structure and it collapsed. The waters rushed through the bottom of the valley and destroyed everything in their path -- buildings, trees, etc." As the water drained from the trees that were on the mountains, to the right and the left, those trees dried up and were destroyed. Those beautiful, fruit-bearing trees were replaced with something altogether different, as Allah says:
وَبَدَّلْنَـهُمْ بِجَنَّـتِهِمْ جَنَّتَيْنِ ذَوَاتَىْ أُكُلٍ خَمْطٍ
(and We converted their two gardens into gardens producing bitter bad fruit (ukul khamt),) Ibn `Abbas, Mujahid, `Ikrimah, `Ata' Al-Khurasani, Qatadah and As-Suddi said, "It refers to Arak (Zingiber officinale) and bitter bad fruit."
وَأَثْلٍ
and Athl, Al- Awfi and Ibn Abba0s said that this means tamarisk. Others said that it means a tree that resembles a tamarisk, and it was said that it was the gum acacia or mimosa. And Allah knows best.
وَشَىْءٍ مِّن سِدْرٍ قَلِيلٍ
and some few lote trees. Because the lote trees were the best of the trees with which the garden was replaced, there were only a few of them.
وَشَىْءٍ مِّن سِدْرٍ قَلِيلٍ
and some few lote trees. This is what happened to those two gardens after they had been so fruitful and productive, offering beautiful scenes, deep shade and flowing rivers: they were replaced with thorny trees, tamarisks and lote trees with huge thorns and little fruit. This was because of their disbelief and their sin of associating others with Allah, and because they denied the truth and turned towards falsehood. Allah said:
ذَلِكَ جَزَيْنَـهُمْ بِمَا كَفَرُواْ وَهَلْ نُجْزِى إِلاَّ الْكَفُورَ
(Like this We requited them because they were ungrateful disbelievers. And never do We requite in such a way except those who are ungrateful.) meaning, `We punished them for their disbelief.' Mujahid said, "He does not punish anyone except the disbelievers." Al-Hasan Al-Basri said, "Allah the Almighty has spoken the truth: no one will be punished in a manner that befits the sin except the ungrateful disbelievers."
Commentary
In previous verses, warning was given to those who denied prophethood and the Day of Judgment and failed to realize that the power of Allah Ta’ ala was most perfect. Reference was then made to miracles shown at the hands of past prophets and mention was made of the events relating to Sayyidna Dawud and Sayyidna Sulayman (علیہما السلام) .
Now the text mentions the limitless blessings bestowed on the people of Saba' who were later punished because of their ungratefulness.
The people of Saba' and the particular blessings of Allah upon them
Ibn Kathir has said that Saba' is the title of the kings and citizens of Yemen. Tababi'ah (plural of tubba' ) who ruled this country were these very people of Saba', and Queen Bilquis who has been mentioned along with Sayyidna Sulayman (علیہ السلام) in Surah An-Naml was also from among these people. Allah Ta’ ala had opened the doors of His blessing on them providing their state with all conceivable comforts. Against these blessings they were asked to believe in one God and obey His commandments and thus be grateful for blessings bestowed on them. For a certain period of time, these people stayed straight with their mandate and kept enjoying ease and comforts. Then came the time when they became so engrossed in the good things of life they were blessed with that they started touching the limits of negligence, even denial. Then Allah Ta’ ala sent thirteen of His prophets to warn them. They did their best to admonish them and bring them round to the straight path. But, these people kept persisting with their attitude of negligence. Then came the consequence. A flood was sent over them, a punishment that devastated their once flourishing city of gardens. (Reported by Muhammad Ibn Ishaq - Ibn Kathir)
Imam Ahmad (رح) reports from Sayyidna Ibn ` Abbas ؓ that someone asked the Holy Prophet ﷺ if Saba' mentioned in the Qur'an was the name of a man, woman or some country. The Holy Prophet ﷺ said: This is the name of a man who had ten sons among his progeny. Out of these, six remained settled in Yemen and four migrated to Syria. The names of those who lived in Yemen were: Mudhhij, Kindah, Azd, Ash'ari, Anmar, Himyar (from the progeny of these six sons, there came to be six tribes known by those very names).
And the names of those who settled in Syria are: Lakham, Judham, ` Amilah, Ghassan (tribes coming in their lines were known by the same names). This narration has also been reported by Hafiz Imam Ibn ` Abd-ul-Barr in his book, al-Qasd wa al-Amam bi Ma'arifati Ansab-il 'Arab wa-l-'Ajam.
According to Ibn Kathir's research with reference to scholars of genealogy, these ten sons were not directly from the loins of Saba’; rather, they were born in the third or fourth generation of Saba'. After that, their tribes spread out in Syria and Yemen and got to be known by their very names. And the real name of Saba' was ` Abd-ush-Shams. His genealogical tree becomes established by the name Saba' ` Abd Shams son of Yashhab son of Ya'rub son of Qahtan. Historians write that Saba’ Abd Shams had, during this time, given the glad tidings of the coming of the Last Prophet, Sayyidna Muhammad al-Mustafa ﷺ . It is possible that he came to know about it from early books of the Torah and Injil, or from astrologers or soothsayers. He has also composed some lines of poetry in Arabic in which he has mentioned his coming and wished to have been during his time and been of some help to him. Then, he has also exhorted his people to believe in him and support him.
As for the statement of the Hadith quoted above in which it is said that out of the ten sons of Saba', six settled in Yemen and four went towards Syria, this event relates to the time after the coming of the punishment of flood against them which means that these people had scattered towards different directions and cities at the time the flood came. (Ibn Kathir) Quoting Qushairi, al-Qurtubi has reported that the period of the people of Saba' is after Sayyidna ` Isa (علیہ السلام) and before the coming of the Holy Prophet ﷺ ، and thus it falls in the period known as: فترۃ (fatrah or gap).
Les membres de la tribu de Saba disposaient dans leur lieu de résidence d’un signe évident du pouvoir d’Allah et des bienfaits dont Il les comblait. En effet, leur lieu de résidence contenait deux vergers: l’un à droite et l’autre à gauche. Nous leur dîmes: Mangez de ce dont Allah vous a pourvus et soyez-Lui reconnaissants. Ceci est un pays agréable et Allah est un Seigneur Pardonneur qui efface les péchés de ceux qui se repentent à Lui.
La tribu de Saba tenía en sus moradas un signo claro del poder de Al-lah y de Su favor sobre ellos: dos huertos, uno a la derecha y el otro a la izquierda. Y les dije: “Coman del sustento de su Señor y agradézcanle por Sus favores. Esta es una ciudad placentera y su Señor, Al-lah, es un Señor perdonador, que perdona los pecados de quienes se arrepienten ante Él”.
15- Andolsun ki Sebeliler için kendi yurtlarında bir ibret vardı: Sağda ve solda iki bahçeleri vardı. “Rabbinizin rızkından yiyin ve O’na şükredin. İşte güzel bir yurt ve bağışlayıcı bir Rab!”(dendi onlara.)
16- Fakat onlar yüz çevirdiler. Biz de üzerlerine Arim selini gönderdik ve onların o iki bahçesini içinde buruk yemişli ağaçlar, ılgın ve biraz da sedir ağacı bulunan iki bahçeye çevirdik.
17- İşte küfürleri/nankörlükleri sebebi ile onları böyle cezalandırdık. Zaten biz, kafirlerden/nankörlerden başkasını cezalandırır mıyız hiç?
18- Oranın halkı ile bereketli kıldığımız memleketler arasında biri diğerinden görünen (komşu) şehirler var ettik ve buralarda (meşakkatsiz bir) seyir güzergahı takdir ettik. “Oralarda hem geceleri hem gündüzleri güven içinde yol alın”(dedik.)
19- Ama onlar:“Rabbimiz! Yolculuk güzergahlarımızın arasını uzaklaştır” dediler ve nefislerine zulmettiler. Biz de onları (ibretlik) birer hikaye yaptık ve tamamen darmadağın ettik. Şüphesiz bunda pek sabırlı ve çok şükreden herkes için ibretler vardır.
20- Andolsun İblis, onlar hakkında tahminini doğru çıkardı. Mü’minlerden bir grup dışında hepsi ona uydular.
21- Halbuki onun, onlar üzerinde hiçbir hakimiyeti yoktu. Ancak biz, âhirete iman eden kimse ile ondan yana şüphede olanları ayırt edip ortaya çıkarmak için böyle yaptık. Rabbin her şeyi görüp gözetendir.
15-19. Sebe’, Yemen’deki meşhur bir kabilenin adıdır. Yurtlarının adı da Me’rib idi. Yüce Allah’ın genel olarak bütün insanlara, özel olarak da Araplara ihsan ettiği nimet ve lütuflarından biri de Araplara komşu olan ve geride bıraktıkları eserleri görülen, helâk olmuş kavimlerin, insanların birbirlerine aktarageldikleri birtakım haberlerini Kur’ân-ı Kerîm’de anlatmış olmasıdır. Bundan maksat bunun Kur’ân’ı tasdik etmeyi daha bir teşvik edici olması ve öğüt alma ihtimalini yükseltmesidir.
Yüce Allah şöyle buyurmaktadır:“Andolsun ki Sebeliler için kendi yurtlarında” yani yaşadıkları yerlerinde “bir ibret vardı.” Buradaki ibretten kasıt, Yüce Allah’ın kendilerine bol bol nimet ihsan etmiş olması ve onlardan birçok musibeti uzaklaştırmasıdır. Bu, Allah’a ibadet edip O’na şükretmelerini gerektiren bir husustu.
Daha sonra Allah, bu ibretin mahiyetini şu buyruğu ile açıklamaktadır:“Sağda ve solda iki bahçeleri vardı.” Onların pek büyük bir vadileri vardı. Bu vadiden çokça sel akardı. Suları toplamak üzere oldukça sağlam bir set (baraj) inşa etmişlerdi. Seller buraya gelir ve bu setin arkasında çok büyük miktarda su birikirdi. Onlar da bu suyu vadinin sağ ve solunda bulunan bahçelerine dağıtırlardı. Böylelikle bu pek büyük bahçeler ihtiyaçlarına yetecek kadar mahsüller verir, gıpta edilecek bir halde ve sevinç içerisinde yaşar giderlerdi.
Yüce Allah, kendilerine pek çok yönden ihsan etmiş olduğu nimetlerine şükretmelerini emretmişti ki bu nimetlerin bazıları şöylece sayılabilir:
1. Gıdalarının pek büyük çoğunluğunu elde ettikleri bu iki bahçeye sahip olmaları.
2. Yüce Allah, onlara havası güzel, nemi az ve rahat bir şekilde rızıklarını elde ettikleri güzel bir ülke vrmişti.
3. Yüce Allah, kendisine şükredecek olurlarsa günahlarını bağışlayacağını, onlara merhamet buyuracağını vaat etmişti. Onun için de burada:“İşte güzel bir yurt ve bağışlayıcı bir Rab!” buyurmaktadır.
4. Yüce Allah, ticaret ve kazançları için bereketleri bol topraklara gitme ihtiyaçları olduğunu bildiğinden onların gâyet kolay bir şekilde o topraklara ulaşmalarını sağlayacak sebepleri de hazırlamıştı. Anlaşıldığı kadarıyla bu bereketli topraklar -seleften birçok kimsenin söylediği üzere- San’a çevresindeki kasabalardır. Buranın Şam olduğu da söylenmiştir. İşte bu yerlere kolaylıkla, güven içinde ve korkudan uzak şekilde ulaşabilmelerini sağladı. Ülkeleri ile gidecekleri yerler arasında azık ve ihtiyaçlarını taşıma meşakkatine girmelerini gerektirmeyecek şekilde birbiri ardınca dizili komuş şehirler vardı. İşte bundan dolayı Yüce Allah şöyle buyurmaktadır:“Oranın halkı ile bereketli kıldığımız memleketler arasında biri diğerinden görünen (komşu) şehirler var ettik ve buralarda (meşakkatsiz bir) seyir güzergahı takdir ettik.”Yani onların yaptıkları bu yolculuğun süresi, onlar tarafından bilinirdi ve herhangi bir nedenle bu yolda kaybolmalarını önleyecek şekilde nasıl gidip geleceklerini tespit edebiliyorlardı.“Oralarda hem geceleri hem gündüzleri güven içinde yol alın.”Yani gece ve gündüz boyunca yolculuğunuzda korkuya kapılmaksızın huzur içerisinde gidin gelin, dedik. Yüce Allah’ın onları korkudan yana emin kılmış olması, üzerlerindeki nimetini tamamlayan bir unsurudur. Ancak onlar, bu nimetleri ihsan edenden, O’na ibadetten yüz çevirdiler ve şımarıp nankörlük ettiler. Hatta bu nimetin verdiği rahatlıktan usandılar ve nihâyet kolaylıkla yolculuk yaptıkları bu şehirler arasındaki yolculuk güzergahlarının birbirlerinden daha da uzaklaşmasını isteyecek ve temenni edecek hale geldiler.“Ve nefislerine” Allah’a karşı küfür, nimetlerine karşı da nankörlük etmek sureti ile “zulmettiler.” Allah da kendilerini azdıran bu nimet sebebi ile onları cezalandırdı. Nimetlerini de yok etti. Onların üzerlerine setlerini/barajlarını tahrip eden, bahçelerini yok eden, bağlarını-bostanlarını mahveden dehşetli bir sel olan Arim selini gönderdi. O pek hoş bahçeler ve mahsulleri bol ağaçlar yerine hiçbir faydası bulunmayan ağaçlar kaldı. Bundan dolayı Yüce Allah şöyle buyurmaktadır:“…onların o iki bahçesini içinde buruk yemişli ağaçlar, ılgın ve biraz da sedir ağacı bulunan iki” önemsenecek bir şeye sahip olmayan az yiyecekli “iki bahçeye çevirdik.”
Burada sözü edilen ağaçlar faydasız oldukları bilinen ağaçlardır. Bu da tam olarak onların amellerine uygun bir cezadır. Zira onlar, güzelce şükretmek yerine çirkin olan nankörlüğü seçtiklerinden dolayı üzerlerindeki nimet de bu şekilde değiştirilmiş oldu. Bundan dolayı Yüce Allah şöyle buyurmaktadır:“İşte küfürleri/nankörlükleri sebebi ile onları böyle cezalandırdık. Zaten biz, kafirlerden/nankörlerden başkasını cezalandırır mıyız hiç?” Yani Allah’ı inkar edip, nimetler dolayısı ile şımaranlardan nankörlerden başkalarını cezalandırır mıyız ki?
Bu musibet başlarına gelince daha önceleri bir arada bulunuyorlarken ayrılıp darmadağın oldular. Yüce Allah onları anlatılan ibretlik hikâyelere, gece sohbetlerinde nakledilen rivâyetlere dönüştürdü. O kadar ki bu dağılışları “Sebeliler gibi dağıldılar” şeklinde darb-ı mesel olmuş, herkes onların başlarına gelen olayları anlatır olmuştur. Ama onların bu ibretli hallerinden sadece Yüce Allah’ın haklarında şöyle buyurduğu kimselerden başkası ibret alıp yararlanmaz:“Şüphesiz bunda pek sabırlı ve çok şükreden herkes için ibretler vardır.” Hoşuna gitmeyen şeylere ve zorluklara karşı Allah için tahammül eden, bunlara karşı öfkelenmeyen, aksine onlara katlanan çok sabırlı kimseler ile Yüce Allah’ın nimetlerini dile getirip itiraf eden, bu nimetleri ihsan edene övgülerde bulunan ve bunları O’na itaat uğrunda harcayan, Allah’ın nimetlerine çokça şükreden kimseler ibret alır.
İşte onlar, böylelerinin kıssalarını, başlarından geçen olayları ve üzerlerine gönderilen azabı işittiklerinde şu gerçekleri anlarlar: Bu ceza, Allah’ın nimetine karşı nankörlük ettiklerinden dolayı başlarına gelmiştir ve onlar gibi hareket eden herkese de onlara yapılanın aynısı yapılacaktır. Allah’a şükretmek, nimeti muhafaza eder ve musibeti de önler. Allah’ın peygamberleri verdikleri haberlerde sadıktırlar. Ceza (amellerin karşılıklarının verilmesi) haktır. Tıpkı dünya yurdunda bunun örneklerini gördüğümüz gibi.
20. Daha sonra Yüce Allah, Sebe’ kavminin, İblis’in haklarında zannını doğru çıkardığı kimselerden olduklarını söz konusu etmektedir. Çünkü İblis Rabbine şöyle demişti:“İzzetin hakkı için hepsini mutlaka azdıracağım. Aralarından ihlâsa erdirilmiş kulların müstesnâ.”(Sa’d, 38/82-83)Bu, İblis’in bir zannıdır/tahminidir, yakîn/kesin bilgisi değildir. Çünkü o, gaybı bilemez. İstisnâ ettiği kimseler dışında hepsini azdıracağına dair Allah’tan bir haber de ona gelmiş değildir. İşte Sebeliler ve benzerleri, İblis’in haklarında zannını doğru çıkardığı ve kendilerini davet edip azdırdığı kimselerdendir.“Mü’minlerden bir grup dışında hepsi ona uydular.” Bunlar, Allah’ın nimetine karşı nankörlük etmeyenlerdi. İşte onlar, İblis’in zannının kapsamına girmeyenlerdir.
Sebe’ kavmi ile ilgili kıssanın:“Şüphesiz bunda pek sabırlı ve çok şükreden herkes için ibretler vardır” buyruğu ile sona ermiş olma ihtimali de vardır. Bundan sonra ise Yüce Allah:“Andolsun İblis onlar” yani tür olarak insanlar “hakkında tahminini doğru çıkardı” buyurarak yeni bir konuya başlamış olabilir. O takdirde bu âyet-i kerime, İblis’e tâbi olan herkes hakkında umumi demektir.
21. Daha sonra Yüce Allah, şöyle buyurmaktadır:“Halbuki onun” İblis’in “onlar üzerinde hiçbir hakimiyeti” tasallutu, baskı kutrup emrine mecbur etme, yapmalarını istediği şeylere onları zorlama imkanı “yoktu.” Fakat Yüce Allah’ın hikmeti onlara musallat olmasını, Âdemoğullarına işlerini güzel gösterip onları aldatmaya çalışmasını gerektirmiştir.
“Ancak biz âhirete iman eden kimse ile ondan yana şüphede olanları ayırt edip ortaya çıkarmak için böyle yaptık.” Yani böylelikle imtihan pazarı kurulsun, bu yolla kimin doğru ve samimi, kimin de yalancı olduğu ortaya çıksın, gerçek imana sahip olan kimse bu imtihan ve sınamada sebat göstererek, şeytanî şüpheleri bir kenara atarak ortaya çıksın, imanı sabit olmayan, aksine en basit şüphelerle sarsılıveren, imanın zıddına davet eden en ufak bir sebeple dahi ortadan kalkan bir imana sahip olandan ayırt edilsin.
Yani Yüce Allah onu, kullarını kendisi ile sınadığı ve iyiyi kötüden ayırt ettiği bir imtihan olarak takdir etmiştir. “Rabbin her şeyi görüp gözetendir.” O, kulları da amellerini de görüp gözetir ve bilir. Bu amellerin karşılıklarını da onlara vermek için onları kaydeder. Sonra da karşılıklarını tam ve eksiksiz olarak verecektir.
"Sungguh bagi kaum Saba` ada tanda (kekuasaan Allah) di tempat kediaman mereka, yaitu dua buah kebun di sebelah kanan dan di sebelah kiri. (Dikatakanlah kepada mereka), 'Makanlah olehmu dari rizki Rabbmu dan bersyukurlah kamu kepadaNya. (Negerimu) adalah negeri yang baik, dan (Rabbmu) adalah Rabb Yang Maha Pengampun.' Tetapi mereka berpaling, maka Kami datangkan kepada mereka banjir bandang dan Kami ganti kedua kebun mereka dengan dua kebun yang ditumbuhi tumbuhan yang berbuah pahit, pohon Atsl dan sedikit dari pohon Sidr. Demikian-lah Kami memberi balasan kepada mereka karena kekafiran me-reka. Dan Kami tidak menjatuhkan azab, melainkan hanya kepada orang-orang yang sangat kafir. Dan Kami jadikan antara mereka dan antara negeri-negeri yang Kami limpahkan berkat kepadanya, beberapa negeri yang berdekatan dan Kami tetapkan padanya perjalanan. Berjalanlah kamu di kota-kota itu pada malam dan siang hari dengan aman. Maka mereka berkata, 'Ya Rabb kami, jauhkanlah jarak perjalanan kami,' dan mereka menganiaya diri mereka sendiri; maka Kami jadikan mereka buah mulut dan Kami hancurkan mereka sehancur-hancurnya. Sesungguhnya pada yang demikian itu benar-benar terdapat tanda-tanda bagi setiap orang yang sabar lagi bersyukur. Dan sungguh iblis telah dapat mem-buktikan kebenaran sangkaannya terhadap mereka lalu mereka mengikutinya, kecuali sebagian orang-orang yang beriman. Dan tidak ada kekuasaan iblis terhadap mereka, melainkan hanyalah agar Kami dapat membedakan siapa yang beriman kepada adanya kehidupan akhirat dari siapa yang ragu-ragu tentang itu. Dan Rabbmu Maha Memelihara segala sesuatu." (Saba`: 15-21).
(15-19) Saba` adalah satu kabilah (suku bangsa) yang sangat populer yang terletak di pesisir negeri Yaman, dan daerah tempat tinggal mereka disebut Ma'rib. Di antara karunia Allah dan kemurahanNya kepada manusia secara umum dan kepada bangsa Arab khususnya adalah bahwasanya Allah سبحانه وتعالى menceritakan di dalam al-Qur`an sejarah-sejarah orang-orang yang dibinasakan dan diazab dari kalangan penduduk yang bertetangga dengan bangsa Arab, dan sisa-sisanya masih bisa disaksikan dan sejarahnya di-pindah dari mulut ke mulut agar hal itu lebih mudah untuk mem-benarkan dan mudah untuk menerima nasihat, seraya berfirman, ﴾ لَقَدۡ كَانَ لِسَبَإٖ فِي مَسۡكَنِهِمۡ ﴿ "Sungguh bagi kaum Saba`, di tempat kediaman mereka" maksudnya, di daerah tempat mereka tinggal ﴾ ءَايَةٞۖ ﴿ "ada tanda." Tanda di sini adalah nikmat yang berlimpah ruah yang Allah limpahkan kepada mereka, dan dijauhkannya mereka dari berbagai bencana, yang sebenarnya (hal ini) menuntut mereka untuk beribadah kepada Allah dan bersyukur kepadaNya.
Kemudian ayat ini dijelaskan dengan FirmanNya, ﴾ جَنَّتَانِ عَن يَمِينٖ وَشِمَالٖۖ ﴿ "Yaitu dua buah kebun di sebelah kanan dan di sebelah kiri." Me-reka memiliki lembah air yang sangat besar yang selalu dialiri air hujan, dan mereka membuat bendungan yang sangat kuat yang menjadi tempat penampungan air. Aliran air hujan selalu mengalir kepadanya hingga terbendunglah di sana air yang sangat besar. Dari bendungan itu mereka mengalirkannya ke kebun-kebun yang berada di sebelah kanan dan kiri bendungan itu; dan kebun-kebun ini mendatangkan buah-buahan yang mencukupi kebutuhan me-reka sehingga mereka merasa senang dan bahagia. Kemudian Allah memerintahkan kepada mereka untuk mensyukuri nikmatNya yang telah Dia limpahkan kepada mereka dari berbagai sisi:
1. Kedua kebun itulah yang menjadi pokok mata pencaharian mereka.
2. Allah سبحانه وتعالى menjadikan negeri (daerah) mereka sebagai negeri yang baik karena cuacanya yang sangat baik, minimnya area per-kebunan yang jelek dan berlimpah-ruahnya rizki di dalamnya.
3. Allah سبحانه وتعالى menjanjikan kepada mereka jika mereka bersyukur kepadaNya, bahwa Dia akan mengampuni dan merahmati mereka; maka dari itu Allah berfirman, ﴾ بَلۡدَةٞ طَيِّبَةٞ وَرَبٌّ غَفُورٞ ﴿ "(Negerimu) adalah negeri yang baik dan (Rabbmu) adalah Rabb Yang Maha Pengampun."
4. Ketika Allah سبحانه وتعالى mengetahui kebutuhan mereka kepada tanah (negeri) yang diberkahi dalam perniagaan dan usaha mereka, (secara zahir bahwa negeri ini adalah kota di Shan'a`, sebagaimana dikatakan oleh banyak kaum Salaf. Ada yang berpendapat bahwa negeri tersebut adalah negeri Syam), maka Allah menyediakan untuk mereka segala fasilitas yang dengannya mereka mudah untuk sampai kepadanya dengan sangat mudah, seperti adanya rasa aman, tidak ada rasa takut dan berentetannya perkampungan penghubung antara mereka dengan negeri tersebut sehingga me-reka tidak merasakan adanya kesulitan dalam membawa bekal dan barang-barang perniagaan.
Maka dari itu Allah berfirman,﴾ وَجَعَلۡنَا بَيۡنَهُمۡ وَبَيۡنَ ٱلۡقُرَى ٱلَّتِي بَٰرَكۡنَا فِيهَا قُرٗى ظَٰهِرَةٗ وَقَدَّرۡنَا فِيهَا ٱلسَّيۡرَۖ ﴿ "Dan Kami jadikan antara mereka dan antara negeri-negeri yang Kami limpahkan berkat kepadanya, beberapa negeri yang berdekatan dan Kami tetapkan padanya perjalanan," maksudnya, per-jalanan yang bisa diprediksikan kadarnya, mereka mengenalnya dan menguasainya hingga mereka tidak tersesat darinya, siang dan malam hari.
﴾ ءَامِنِينَ ﴿ "Dengan aman," maksudnya dengan tenang dalam perjalanan pada malam dan siang hari tanpa ada rasa takut. Ini merupakan kesempurnaan nikmat Allah terhadap mereka, yaitu Allah memberikan rasa aman dari rasa takut. Namun kemudian mereka berpaling dari Sang Pemberi nikmat dan dari beribadah kepadaNya, mereka mengingkari nikmat dan merasa jemu hingga mereka menuntut dan berangan-angan agar perjalanan-perjalanan jauh (safar) mereka menjadi semakin jauh dari perkampungan-per-kampungan yang di sana sebenarnya perjalanan sudah menjadi mudah; ﴾ وَظَلَمُوٓاْ أَنفُسَهُمۡ ﴿ "dan mereka menganiaya diri mereka sendiri," dengan mengingkari Allah سبحانه وتعالى dan nikmatNya.
Oleh karena itu, mereka disiksa oleh Allah سبحانه وتعالى karena nikmat yang telah membuat mereka congkak ini. Maka Allah membinasa-kan mereka dan menimpakan terhadap mereka ﴾ سَيۡلَ ٱلۡعَرِمِ ﴿ "banjir bandang." Maksudnya, banjir bandang yang sangat kuat yang mem-porak-porandakan bendungan mereka dan merusak kebun-kebun dan menghancurkan ladang-ladang mereka. Berubahlah kebun-kebun yang penuh dengan tanaman yang sangat menakjubkan dan pohon-pohon yang berbuah, dan sebagai gantinya adalah pohon-pohon yang tidak ada gunanya. Maka dari itu Allah berfirman, ﴾ وَبَدَّلۡنَٰهُم بِجَنَّتَيۡهِمۡ جَنَّتَيۡنِ ذَوَاتَيۡ أُكُلٍ ﴿ "Dan Kami ganti kedua kebun mereka de-ngan dua kebun yang ditumbuhi tumbuhan yang berbuah," maksudnya, sesuatu yang sedikit dari makanan yang tidak menggembirakan mereka, yaitu ﴾ خَمۡطٖ وَأَثۡلٖ وَشَيۡءٖ مِّن سِدۡرٖ قَلِيلٖ ﴿ "(tumbuhan yang berbuah) pahit, pohon Atsl (sejenis cemara), dan sedikit pohon Sidr (sejenis bidara)." Ini semua adalah pohon yang sudah dikenal; dan ini berasal dari salah satu jenis perbuatan mereka, sebagaimana mereka menukar kesyukuran yang baik dengan kekufuran yang busuk; maka mereka mengganti kenikmatan tersebut dengan apa yang disebutkan tadi.
Maka dari itu Allah berfirman, ﴾ ذَٰلِكَ جَزَيۡنَٰهُم بِمَا كَفَرُواْۖ وَهَلۡ نُجَٰزِيٓ إِلَّا ٱلۡكَفُورَ ﴿ "Demikianlah Kami memberi balasan kepada mereka karena kekafiran mereka, dan Kami tidak menjatuhkan azab, melainkan hanya kepada orang-orang yang sangat kafir." Maksudnya, tidaklah Kami membalas dengan balasan siksaan –berdasarkan susunan kalimat– kecuali kepada orang yang kafir kepada Allah dan mengingkari nikmat. Setelah musibah melanda mereka, maka mereka tercerai-berai dan tercabik-cabik setelah dahulu mereka bersatu, dan Allah menjadi-kan mereka sebagai bahan pembicaraan yang dibicarakan manusia dan menjadi dongeng masyarakat di malam hari, dan mereka di-jadikan pribahasa: "Bercerai-berailah seperti tangan-tangan kaum Saba`."
Jadi, setiap orang membicarakan apa yang terjadi terhadap mereka, akan tetapi tidaklah mengambil pelajarannya dari mereka kecuali orang yang dikatakan oleh Allah, ﴾ إِنَّ فِي ذَٰلِكَ لَأٓيَٰتٖ لِّكُلِّ صَبَّارٖ شَكُورٖ ﴿ "Sesungguhnya pada yang demikian itu benar-benar terdapat tanda-tanda bagi setiap orang yang sabar lagi bersyukur," sabar dalam menghadapi hal-hal yang dibenci dan berbagai cobaan, ia mengembannya untuk mendapat ridha Allah, tidak menggerutu karenanya, akan tetapi dia sabar menghadapinya; lagi bersyukur atas nikmat Allah سبحانه وتعالى dan mengakuinya, dan memuji Allah yang telah mengarunia-kannya, serta menggunakannya dalam ketaatan kepadaNya.
Orang seperti itu, apabila dia mendengar sejarah mereka dan apa yang mereka lakukan dan apa yang menimpa mereka, maka ia tahu bahwa siksaan (hukuman) itu adalah sebagai balasan atas kekafiran mereka terhadap nikmat Allah; dan siapa saja yang ber-buat seperti perbuatan mereka, niscaya akan diperlakukan seperti apa yang diperlakukan terhadap mereka, dan bahwa bersyukur kepada Allah سبحانه وتعالى itu memelihara nikmat dan menolak bencana, serta bahwa para utusan Allah itu benar dalam apa yang mereka sampaikan, dan bahwa sesungguhnya balasan itu adalah haq seba-gaimana dia telah melihat contohnya di dunia ini.
(20) Kemudian Allah menjelaskan bahwa kaum Saba` ter-masuk orang-orang yang mana iblis telah dapat membuktikan kebenaran sangkaannya terhadap mereka, yang mana ia berkata kepada Allah,
﴾ قَالَ فَبِعِزَّتِكَ لَأُغۡوِيَنَّهُمۡ أَجۡمَعِينَ 82 إِلَّا عِبَادَكَ مِنۡهُمُ ٱلۡمُخۡلَصِينَ 83 ﴿
"Demi kekuasaanMu, aku akan menyesatkan mereka semuanya, kecuali hamba-hambaMu yang mukhlas dari mereka." (Shad: 37-83).
Ini adalah prasangka iblis, bukan keyakinannya, sebab dia tidak mengetahui yang ghaib dan dia tidak pernah menerima khabar dari Allah bahwasanya ia akan menyesatkan mereka semuanya, kecuali orang yang dikecualikan. Jadi, mereka dan orang-orang yang semisal mereka adalah termasuk orang yang mana iblis mem-buktikan sangkaannya terhadapnya, ia mengajak dan menyesatkan mereka, ﴾ فَٱتَّبَعُوهُ إِلَّا فَرِيقٗا مِّنَ ٱلۡمُؤۡمِنِينَ ﴿ "lalu mereka mengikutinya, kecuali sebagian orang-orang yang beriman," yang tidak kafir kepada nikmat Allah. Orang seperti ini tidak termasuk dalam sangkaan iblis. Boleh jadi kisah kaum Saba` sudah habis pada Firman Allah سبحانه وتعالى,﴾ إِنَّ فِي ذَٰلِكَ لَأٓيَٰتٖ لِّكُلِّ صَبَّارٖ شَكُورٖ ﴿ "Sesungguhnya pada yang demikian itu benar-benar terdapat tanda-tanda bagi setiap orang yang sabar lagi bersyukur."
Kemudian Allah memulai hal baru, seraya berfirman,﴾ وَلَقَدۡ صَدَّقَ عَلَيۡهِمۡ ﴿ "Dan sesungguhnya iblis telah dapat membuktikan kebenaran sangkaannya terhadap mereka" yaitu terhadap jenis manusia. Jika demikian, maka ayat tersebut bermakna umum, meliputi setiap orang yang mengikuti iblis.
(21) Kemudian Allah سبحانه وتعالى berfirman, ﴾ وَمَا كَانَ لَهُۥ ﴿ "Dan tidak ada baginya" maksudnya, bagi iblis ﴾ عَلَيۡهِم مِّن سُلۡطَٰنٍ ﴿ "sedikit pun ke-kuasaan terhadap mereka" maksudnya, pengendalian penguasaan dan pemaksaan terhadap apa yang dikehendakinya dari mereka; namun hikmah (kebijaksanaan) Allah سبحانه وتعالى menuntut penguasaan iblis dan bujukannya terhadap manusia, ﴾ لِنَعۡلَمَ مَن يُؤۡمِنُ بِٱلۡأٓخِرَةِ مِمَّنۡ هُوَ مِنۡهَا فِي شَكّٖۗ ﴿ "agar Kami dapat membedakan siapa yang beriman kepada adanya kehidupan akhirat dari siapa yang ragu-ragu tentang itu," maksudnya, agar terjadi proses pengujian, dan dengannya dapat diketahui orang yang jujur dan yang dusta, serta dapat dibedakan siapa yang imannya benar-benar tetap teguh dalam menghadapi ujian, cobaan dan menghadapi syubhat-syubhat (pemikiran rancu) setan dari orang yang imannya tidak kokoh lagi mudah goncang dengan (ujian) syubhat yang sangat sepele, dan (imannya) mudah terkikis disebabkan faktor yang sangat sederhana yang mengajaknya ke-pada lawan iman. Jadi, Allah سبحانه وتعالى menjadikan iblis sebagai ujian untuk menguji hamba-hambaNya dan menampakkan mana yang busuk dan mana yang baik, ﴾ وَرَبُّكَ عَلَىٰ كُلِّ شَيۡءٍ حَفِيظٞ ﴿ "Dan Rabbmu Maha Memelihara segala sesuatu," memelihara hamba-hambaNya dan men-jaga amal perbuatan mereka serta memelihara balasannya, dan Dia akan memberikannya kepada mereka secara sempurna.
Namun, mereka malah berpaling dari bersyukur kepada Allah dan dari beriman kepada para rasul-Nya. Oleh sebab itu, Kami menghukum mereka dengan mengubah kenikmatan yang mereka dapatkan menjadi malapetaka. Kami lalu mengirimkan kepada mereka banjir bandang yang menjebol bendungan mereka dan menenggelamkan kebun-kebun mereka dan Kami mengganti sepasang kebun mereka dengan dua kebun yang menghasilkan buah-buahan yang pahit. Di dalam dua kebun itu juga ada pohon tamariska yang tidak berbuah dan sedikit dari pohon bidara.
Thế nhưng họ là những kẻ vong ân không biết tạ ơn Allah hay có một chút đức tin vào bức thông điệp của Ngài. Bởi thế, Ngài đã trừng phạt bọn chúng bằng cách làm thay đổi những hồng ân của Ngài giành cho họ. Vì vậy, Ngài đã gián xuống chúng một trận lũ lụt nhấn chìm hết tất cả hoa màu vườn tược và biến hai mảnh vườn của họ mọc ra những loại quả chát đắng, mọc những loại cây không quả và cây táo gai.
Onlar; Allah'a şükretmekten ve Allah'ın peygamberlerine iman etmekten yüz çevirdiler. Biz de onların nimetlerini afet ile değiştirerek onları cezalandırdık. Onların üzerlerine; her şeyi silip süpüren, barajlarını mahveden ve bahçelerini sular altında bırakan bir sel gönderdik. Böylece onların verimli olan iki bahçesini içerisinde sadece buruk meyveleri olan ve meyvesi olmayan ılgın ağacı ile bir de biraz sedir ağacı bulunan iki harap bahçeye çevirdik.
Ils refusèrent d’être reconnaissants envers Allah et de croire en Ses messagers et Nous les châtiâmes alors en changeant Nos bienfaits en malheurs. Nous abattîmes ainsi sur eux des flots qui ont détruit leur barrage et ont submergé leurs récoltes. Nous changeâmes également les fruits agréables de leurs vergers en fruits amers et leurs arbres fruitiers en tamaris (arbre stérile) et en jujubiers.
Ngunit umayaw sila sa pagpapasalamat kay Allāh at pagsampalataya sa mga sugo Niya kaya nagparusa Kami sa kanila sa pamamagitan ng pagpapalit sa mga biyaya sa kanila na naging isang salot. Kaya nagsugo Kami sa kanila ng isang bahang rumaragasang sumira sa balakid nila at lumunod sa mga taniman nila. Nagpalit Kami sa dalawang pataniman nila ng dalawang patanimang namumunga ng bungang mapait. Mayroon sa dalawang ito na mga puno ng tamarisko na hindi namumunga, at mangilan-ngilang kaunting mansanitas.
Pero se negaron a agradecer a Al-lah y a creer en Sus mensajeros, por lo que los castigué convirtiendo sus favores en dificultades, luego envié sobre ellos un fuerte diluvio que destruyó sus represas e inundó sus campos. Y reemplacé sus dos huertos placenteros por otros dos jardines que dieron frutos amargos, y que contenían árboles de tamarindos infructuosos y unos pocos árboles de loto.
The 'flood of the dam' (sayl al-'arim) and the Dam of Ma'arib (the sadd of Ma` arib)
The word: عرم (` arim) in: فَأَرْسَلْنَا عَلَيْهِمْ سَيْلَ الْعَرِمِ (So We sent to them the flood of the dam - 16) carries several recognized meanings in terms of Arabic lexical usage and the scholars of tafsir have explained this verse in terms of every such meaning. But, the meaning more in consonance with the context of the Qur'an is the one that appears in the Arabic lexicons like Qamus, Sihah of Jawhari and others, that is, 'arim' means a dam that is made to block water. Sayyidna Ibn ` Abbas ؓ has also given the meaning of 'arim as dam. (Qurtubi)
The episode regarding the 'flood of the dam' referred: to in this verse, according to the statement of Ibn Kathir, is that in the country of Yemen, three miles away from its capital, San'a', there was a city by the name of Ma'arib settled in which the people of Saba' used to live. The city was located in between two mountains. Water from rains used to come from the two mountains, leaving the city inundated. The city had the reputation of being a target of such deluges. Rulers of the city (of those, Queen Bilquis has been mentioned particularly) built a strong and fortified dam between these two mountains, a dam that would remain unaffected by the flow of water. This dam stopped the serial surges of flooded water that entered from the two mountains and turned the place into a great big storage of water. Even the water from rains falling on the mountains started flowing in there. Provided inside this dam, there were three gates at appropriate levels, so that this storage of water could be released systematically for people of the city to irrigate their farms and gardens. To accomplish this objective, they would first open the topmost gate and use water as needed. When no water remained at that level, they would open the gate in the middle and after that came the turn of the third and last gate until came the time of rains next year, and the whole dam would stand filled to the brim all over again. Then, engineered and built under the dam, there was a huge big tank in which twelve outlets of water were provided to supply water to twelve canals serving different parts of the city with water flowing in all canals uniformly and was used to take care of various needs of the city. (Mazhari)
The slopes of the two mountains to the right and left of the city were landscaped with rows of gardens fed by canals of water. These gardens stood adjacent to each other in two continuous rows by the slopes of the mountains. Though many in number, but the Qur'an identified them as: جَنَّتَان (jannatan: Two gardens) because it has taken all the gardens in one row to be one due to their proximity, and then all the gardens on the other side as the other garden.
Trees and fruits of all sorts used to grow in these gardens so abundantly that, according to the statement of the leading early authority, Qatadah, and others, a woman would walk with an empty basket perched on her head, and it would automatically get filled with fruits falling off from the trees without the least need to make use of her hands. (Ibn Kathir)
The second sentence of verse 15: كُلُوا مِن رِّزْقِ رَبِّكُمْ وَاشْكُرُوا لَهُ بَلْدَةٌ طَيِّبَةٌ وَرَبٌّ غَفُورٌ(Eat of the provision from your Lord, and be grateful to Him-- (You have) a good city, and a Most-Forgiving Lord - 34:15) means that Allah Ta’ ala had ordered them through His prophets that they should make use of their extended means of livelihood provided by Allah Ta’ ala and continue to be grateful to Him through their good deeds and unfailing obedience to Divine injunctions, for He had made that city of theirs a really good city. It had a moderate climate without any extremes of heat or chill, so healthy, clean and bracing - to the extent that there was no trace of any hurting life forms like mosquitoes, flies, fleas, snakes and scorpions anywhere throughout the city. In fact, when travelers from outside would reach the city - having lice or other harmful parasites in their clothes - these would die off naturally as soon as they arrived there (Ibn Kathir)
At the end of the verse (15), by adding: بَلْدَةٌ طَيِّبَةٌ وَرَبٌّ غَفُورٌ(a good city) along with (a Most Forgiving Lord), reference to divine blessings has been made all the more perfect by suggesting that 'this good life is not restricted to the life of the present world, in fact, should you remain consistent with your gratefulness, the promise of greater and more everlasting blessings of the Hereafter also holds good. The reason is simple. He is the creator and master-dispenser of all blessings and the one who sustains you - and should you, at one or the other time, inadvertently fail to be grateful or betray by negligence or shortcoming, Allah Ta’ ala is a great forgiver too and will forgive your shortcomings.'
In verse 16, it was said: فَأَعْرَضُوا فَأَرْسَلْنَا عَلَيْهِمْ سَيْلَ الْعَرِمِ (Then they turned away. So We released over them the flood of the dam). In other words, 'when the people of Saba' flouted the commandments of Allah through their contumacy and rebellion, despite having such blessings and despite having been warned by the noble prophets, We released a flood from the dam over them.' We already know that 'arim means a dam. This flood was attributed to 'arim for the reason that this very 'arim, a source of security and prosperity, was transformed by Allah Ta’ ala into a source of calamity for them. According to an account of the event given by Sayyidna Ibn ` Abbas ؓ ، Wahb Ibn Munnabih, Qatadah, Dahhak and other early Tafsir authorities, when Allah Ta’ ala decided to undo the dam of Ma'rib ('arim) and punish and destroy these people through a flood, blind rats were set upon this great dam, who weakened its foundation and made it hollow. When came the time of rains and the flooding of water, the pressure of water broke through the already weakened foundation creating gaps and crevices in the dam. Ultimately, the water collected behind the dam ran over the entire valley in which this city of Ma'rib was located. Houses collapsed. Trees were uprooted. The water feeding the twin rows of gardens by the mountain slopes was dried up.
It appears in the report of Wahb Ibn Munabbih that it was already predicted in the books of these people that rats will destroy this dam. When people saw rats near the dam, they were alerted by the danger. As a defensive measure, a large number of cats were released under the dam in the hope that they would stop the rats from coming close to the dam.
But, when came the divine decree, the rats overcame the cats and entered into the foundation of the dam. Then there are historical narratives that also say that as soon as some smart and far-sighted people saw the rats, they decided to leave the place and move to somewhere else. In fact, they made the necessary arrangements and got out of there one by one. Others stayed. But, once came the flood, they too shifted. However, there were many who were swallowed by the flood. In short, the whole city was destroyed. Some details about residents of the city who had migrated to towns in other countries have been given in the Hadith of the Musnad of Ahmad appearing earlier. Six of their tribes were scattered in Yemen, four in Syria and some of these very tribes came to be the forerunners of the larger population of Madinah-at-Taiyyibah. Related details appear in books of history.
What happened to the twin rows of gardens after the coming of flood and the destruction of the city? This has been stated in the second sentence of verse 16 as: وَبَدَّلْنَاهُم بِجَنَّتَيْهِمْ جَنَّتَيْنِ ذَوَاتَيْ أُكُلٍ خَمْطٍ وَأَثْلٍ وَشَيْءٍ مِّن سِدْرٍ قَلِيلٍ (and replaced their two gardens with two gardens having fruits of bitter taste, and Tamarisk and some of the lot-trees), that is, their trees that yielded fruit having good taste were replaced by trees that bore fruit having an evil taste. As for the word: خَمْطٍ (Khamt), most commentators take it to mean the arak (a pungent, thorny desert tree). The lexicographer, Jawhari says that there is a kind of arak which bears some fruit and which is eaten. But, the fruit that grew on this tree was bad in taste. And ` Abu ` Ubaidah ؓ said that every tree that is thorny and of bitter taste is called: خَمْطٍ (khamt). The next word: اثل (athl) means a kind of tree that is also known in Arabic as طرفاء (turfa) according to the majority of commentators and both are generally equated with tamarisk in English. No fruit it bears is worth eating. Some commentators said that اثل 'athl' in the sense of samr (Mimosa, Egyptian thorn) or babul or کِیکَر kikar, (Acacia Arabica found in the subcontinent) is a thorny tree the fruit of which is fed to goats.
The word: سِدر (sidr) means بیری beri or بَیر ber in Urdu and is translated in English as the lote-fruit or lotus tree in English. Sidr is of two kinds. The one planted on farms bears fruits of pleasant taste (something close to crunchy pears) and carries more of fruits and less of thorns. The other kind is wild and grows in the form of thorny shrubs and trees with more thorns and less fruits that are bitter as well. At this place, the use of the word:' قَلِیل (qalil: little, some) along with (sidr: bair or lote) perhaps indicates that this too was wild which bears less fruit and is bitter. Allah knows best.
Međutim, stanovnici Sabe nisu bili zahvalni dobrom Allahu na blagodatima i nisu povjerovali u poslanike, pa im je Svemogući Allah uskratio Svoje blagodati i na njih je sručio bujicu s brane, uslijed koje je njihovo prebivalište bilo sasvim uništeno: drveće i bilje počupano je, a stoka je nastradala. Svevišnji Allah zamijenio je zatim njihove zelene bogate vrtove s dva druga, drukčija vrta čiji su plodovi bili gorka ukusa, tj. dao im je metljiku bez plodova i divlji lotos neznatni.
Furono avversi alla gratitudine nei confronti di Allāh e alla fede nei Suoi messaggeri, così li punimmo, trasformando la grazia in vendetta, e inviammo loro un fiume in piena, che distrusse le loro dighe, e annegarono nelle loro fattorie, e sostituimmo i loro due giardini con altri due giardini colmi di frutti amari, con molte piante di tamarisco, che non dà frutti, e poche piante di giuggiolo (Al-Sidrالسّدر).
But they turned away from thanking Allah and believing in His messengers, so I punished them by turning their favours into difficulties, then I sent upon them a strong flood which destroyed their damn and flooded their fields. And I replaced their two pleasant gardens with two gardens which gave bitter fruit, and which contained fruitless tamarisk trees and a small amount of the lote tree (sidr).
TA đã làm thay đổi - tất cả mọi ân phúc mà TA ban cho chúng - nguyên nhân là vì chúng là những tên phản bội và khướt từ việc tạ ơn và Ngài đã không trừng trị bằng một hình phạt thật khủng khiếp ngoại trừ đối với những kẻ đáp trả lại những ân sủng của Allah bằng hành động vô đức tin
Upravo zbog toga što su okrenuli leđa vjerovanju i bili nezahvalni, Svemogući Allah uskratio im je bolje a dao gore. A Allah, džellešanuhu, kažnjava samo one koji su nezahvalni na blagodatima.
Ang pagpapalit na iyon – ang nangyari sa dati nilang taglay na mga biyaya – ay dahilan sa kawalang-pananampalataya nila at pag-ayaw nila sa pagpapasalamat sa mga biyaya. Hindi nagpaparusa ng matinding parusang ito kundi sa palakaila sa mga biyaya ni Allāh, palatangging magpasalamat sa Kanya – kaluwalhatian sa Kanya.
Ce changement qui succéda aux bienfaits, avait pour cause leur mécréance et leur refus d’être reconnaissants. Nous ne punissons de cette manière sévère que l’ingratitude face aux bienfaits d’Allah et la mécréance en Lui.
(Nimetlerin yerini afetin aldığı) Bu değişme; onların (daha önce) nimetler içerisinde iken küfürleri ve nimetlere karşı şükretmekten yüz çevirerek nankörlük etmeleri sebebi ile gerçekleşmiştir. İşte bu şiddetli ceza ile ancak Allah'ın nimetlerini inkâr eden, Allah -Subhanehu ve Teâlâ-'yı küfredenleri cezalandırırız.
Lo que les ocurrió fue consecuencia de su incredulidad, porque no mostraron gratitud por los favores. No castigo tan severamente sino a aquellos que rechazan los favores de Al-lah.
That change which occurred to the favours they were on was because of their disbelief and turning away from being thankful for the favours. And I do not punish so severely except one who rejects Allah’s favours.
Perubahan yang terjadi pada mereka, dari kenikmatan menjadi malapetaka adalah akibat kekufuran mereka dan pengingkaran mereka terhadap nikmat-nikmat Allah. Kami tidak menghukum dengan azab yang berat ini kecuali orang yang mengingkari dan memungkiri nikmat Allah -Subḥānahu-.
Quel cambiamento delle grazie di cui godevano fu a causa della loro miscredenza e della loro riluttanza a ringraziare per queste grazie. Noi non puniamo con questa severa punizione se non coloro che non sono grati per le grazie di Allāh, gloria Sua, e che le rinnegano.
The next verse: ذَٰلِكَ جَزَيْنَاهُم بِمَا كَفَرُوا (Thus We punished them because of their ungratefulness.- 34:17) means that they were punished because they committed kufr. Kufr has two meanings. It could mean ungratefulness and it could mean the denial of the true faith. At this place, both meanings can be applied because they did both. They were ungrateful and they rejected the thirteen prophets sent to them.
Special Note
There are two things here that are likely to raise a question. It has been said earlier that Allah Ta’ ala had sent thirteen prophets to the people of Saba'. Then, it has also been stated above that the event relating to these people and the flood of 'arim or dam transpired during the interim period after Sayyidna ` Isa (علیہ السلام) and before Sayyidna Muhammad al-Mustafa ﷺ called the period of fatrah or gap. During this period, according to the majority of Muslim scholars, simply no prophet was sent which is the reason why it is called the period of fatrah or gap. If so, the question is, how can the coming of these thirteen prophets be held as correct? An answer to this appears in Ruh ul-Ma’ ani. There it is said that from the event of the flood of the dam ('arim) being in the period of fatrah or gap, it does not become necessary that these prophets too came during that very period. It is possible that the coming of the prophets to these people dates back prior to the period of fatrah or gap while their contumacy and hostility to faith may have increased during the period of fatrah whereupon the punishment of the flood from the dam was sent upon them in the period of fatrah. Allah knows best.
The word: کَفُور (kafur) in the second sentence of verse17: وَهَلْ نُجَازِي إِلَّا الْكَفُورَ (And We do not give (such a) punishment but to the ungrateful - 34:17) is an emphatic form of: کَافِر (kafir) which means one who is very ungrateful or is an absolute disbeliever. As such, the verse could be taken to mean: 'We do not punish anyone other than the one who is very ungrateful or is an absolute disbeliever.' This, quite obviously, is counter to all those verses of the Qur'an and sound ahadith which prove that Muslim sinners will also receive the punishment of Jahannam (Hell) to the measure of their deed - even though, finally, once they have gone through their punishment, they will be taken out of the Jahannam because of their 'Iman or faith and admitted into Jannah (Paradise). To resolve this difficulty, it has been said that it does not signify punishment in some absolute sense, instead, it means a mass punishment as was sent over the people of Saba'. This one is particular to disbelievers. Such punishment does not befall Muslim sinners. (Ruh u1-Ma‘ani)
This finds support in the saying of a Ta` bai Ibn Khiyarah. He said, جَازَاُء الَعصِیَۃِ الوَھُن فِی عِبادۃِ وَاضِیقُ فِی المَعِیشَۃِ وَالتَّعَشُّرُ فِی اللَّذَّۃِ قال لَا یُصَادِفُ لَذَّۃُ حَلَااِلَّا جَآَءہ مَن ینغصہ إیّاھا (The punishment of sin is that the sinning person becomes sluggish in acts of worship (` ibadah) his economic conditions becomes straitened, and enjoyment (itself) becomes hard to bear...' Ibn Khiyarah explained the latter part of his statement by saying, 'When one is blessed with something halal he can enjoy, there comes one or the other reason which spoils this enjoyment'. (Ibn Kathir) This tells us that the punishments given to Muslim sinners are of this nature. No open punishment hits them either from the heavens or from beneath the earth. That is particular to disbelievers.
And sage Hasan al-Basri (رح) said: صَدَقَ اللہُ العَطِیم لَا یُعَاقَب بِمَثلِ فِعلِہ اِلَّا الکَفُور ('Great is Allah and He said it right: The punishment of an evil deed exactly in proportion to it is not given to anyone but the kafur' - someone very ungrateful or absolutely disbelieving). (Ibn Kathir) This is because a believer, who is no kafur, receives some concession with respect to his or her sins as well.
An interpretation of the sense of this verse appears in Ruh-ul-Ma’ ani with reference to Kashf. There it is said that the statement is made in its real sense. Punishment as punishment is given only to a disbeliever and whatever pain is caused to a believing sinner through things like fire is only an apparent punishment. In reality, the purpose is to cleanse him from sin. This is like heating up gold in a furnace. The purpose is to remove its unwanted sediments. This holds true in the case of a believer as well. If he too is put in Jahannam as a consequence of some sin of his, it will be to burn out those elements of his body that have grown on him from consuming what is haram. Once this is taken care of, he is ready to go to Jannah and it does not take much time that he is taken out of Jahannam (Hell) and admitted into the Paradise (Jannah).
Sheba (Saba’) was a very developed community of ancient times. It was spread over the area at present known as Yemen. Its centre was the city of Maa’rib. In the period before Christ, it had made great progress and remained at its zenith for about one thousand years. The inhabitants of Sheba had spread their trade far and wide across land and sea and had constructed dams for irrigation purposes. Near Ma’rib, there was a large dam which was 14 meters high and about six hundred meters long. By this means, water from mountain streams was stored and distributed to the adjoining lands. In this way this whole area had become lush green and luxuriant gardens could be seen everywhere. All these developments had been possible thanks to the provision made by God. Therefore, the people of Sheba should have been grateful to their Lord. But, instead, they became neglectful and arrogant, as generally happens in the case of prosperous communities. Thereafter, the Ma’arib Dam started developing cracks. This was an initial warning, but they did not come to their senses. An earthquake shattered the dam irreparably in the seventh century A.D., as a result of which there were devastating floods and the whole area was destroyed. Moreover, due to the destruction of fertile soil, only wild bushes survived in this area. (The Encyclopaedia Britannica).
The Trade of Saba' and Their Destruction
Allah tells us about the blessings which the people of Saba' enjoyed, and the luxuries and plentiful provision which was theirs in their land, with its secure dwellings and towns which were joined to one another, with many trees, crops and fruits. When they traveled, they had no need to carry provisions or water with them; wherever they stopped, they would find water and fruits, so they could take their noontime rest in one town, and stay overnight in another, according to their needs on their journey. Allah says:
وَجَعَلْنَا بَيْنَهُمْ وَبَيْنَ الْقُرَى الَّتِى بَارَكْنَا فِيهَا
(And We placed, between them and the towns which We had blessed,) Mujahid, Al-Hasan, Sa`id bin Jubayr and Malik, who narrated it from Zayd bin Aslam, and Qatadah, Ad-Dahhak, As-Suddi, Ibn Zayd and others -- all said that this means the towns of Syria. It means they used to travel from Yemen to Syria via towns easy to be seen and connected to one another. Al-`Awfi reported that Ibn `Abbas said, "`The towns which We had blessed by putting Jerusalem among them."
قُرًى ظَـهِرَةً
towns easy to be seen, meaning, clear and visible, known to travelers, so they could take their noontime rest in one town and stay overnight in another. Allah says:
وَقَدَّرْنَا فِيهَا السَّيْرَ
(and We made the stages (of journey) between them easy) meaning, `We made it in a way that met the needs of the travelers.'
سِيرُواْ فِيهَا لَيَالِىَ وَأَيَّاماً ءَامِنِينَ
(Travel in them safely both by night and day.) means, those who travel in them will be safe both by night and by day.
فَقَالُواْ رَبَّنَا بَـعِدْ بَيْنَ أَسْفَارِنَا وَظَلَمُواْ أَنفُسَهُمْ
(But they said: "Our Lord! Make the stages between our journey longer," and they wronged themselves;) They failed to appreciate this blessing, as Ibn `Abbas, Mujahid, Al-Hasan and others said: "They wanted to travel long distances through empty wilderness where they would need to carry provisions with them and would have to travel through intense heat in a state of fear."
فَجَعَلْنَـهُمْ أَحَادِيثَ وَمَزَّقْنَـهُمْ كُلَّ مُمَزَّقٍ
(so We made them as tales (in the land), and We dispersed them all totally.) means, `We made them something for people to talk about when they converse in the evening, how Allah plotted against them and dispersed them after they had been together living a life of luxury, and they were scattered here and there throughout the land.' So, the Arabs say of a people when they are dispersed, "They have been scattered like Saba'," in all directions.
إِنَّ فِى ذلِكَ لآيَـتٍ لِّكُلِّ صَبَّارٍ شَكُورٍ
(Verily, in this are indeed signs for every steadfast, grateful.) In the punishment which these people suffered, the way in which their blessings and good health were turned into vengeance for their disbelief and sins, is a lesson and an indication for every person who is steadfast in the face of adversity and grateful for blessings. Imam Ahmad recorded that Sa`d bin Abi Waqqas, may Allah be pleased with him, said, "The Messenger of Allah ﷺ said:
«عَجِبْتُ مِنْ قَضَاءِ اللهِ تَعَالَى لِلْمُؤْمِنِ إِنْ أَصَابَهُ خَيْرٌ حَمِدَ رَبَّهُ وَشَكَرَ، وَإِنْ أَصَابَتْهُ مُصِيبَةٌ حَمِدَ رَبَّهُ وَصَبَرَ، يُؤْجَرُ الْمُؤْمِنُ فِي كُلِّ شَيْءٍ حَتْى فِي اللُّقْمَةِ يَرْفَعُهَا إِلَى فِي امْرَأَتِه»
(I am amazed at what Allah has decreed for the believer; if something good befalls him, He praises his Lord and gives thanks, and if something bad befalls him, he praises his Lord and has patience. The believer will be rewarded for everything, even the morsel of food which he lifts to his wife's mouth.)" This was also recorded by An-Nasa'i in Al-Yawm wal-Laylah. There is a corroborating report in the Two Sahihs, where a Hadith narrated by Abu Hurayrah, may Allah be pleased with him, says:
«عَجَبًا لِلْمُؤْمِنِ لَا يَقْضِي اللهُ تَعَالَى لَهُ قَضَاءً إِلَّا كَانَ خَيْرًا لَهُ، إِنْ أَصَابَتْهُ سَرَّاءُ شَكَرَ فَكَانَ خَيْرًا لَهُ، وَإِنْ أَصَابَتْهُ ضَرَّاءُ صَبَرَ فَكَانَ خَيْرًا لَهُ، وَلَيْسَ ذَلِكَ لِأَحَدٍ إِلَّا لِلْمُؤْمِن»
(How amazing is the affair of the believer! Allah does not decree anything for him but it is good for him. If something good happens to him, he gives thanks, and that is good for him; if something bad happens to him, he bears it with patience, and that is good for him. This is not for anyone except the believer.)" It was reported that Qatadah said:
إِنَّ فِى ذلِكَ لآيَـتٍ لِّكُلِّ صَبَّارٍ شَكُورٍ
g(Verily, in this are indeed signs for every steadfast, grateful.) It was Mutarrif who used to say: "How blessed is the grateful, patient servant. If he is given something, he gives thanks, and if he is tested, he bears it with patience."
Naglagay Kami sa pagitan ng mga mamamayan ng Sheba sa Yemen at ng mga pamayanan ng Sirya, na nagpala Kami roon, ng mga pamayanang nagkakalapitan. Nagtakda Kami sa mga iyon ng paglalakbay kung saan naglalakbay sila mula sa isang pamayanan patungo sa isang pamayanan nang walang hirap hanggang sa dumating sila sa Sirya. Nagsabi Kami sa kanila: "Humayo kayo roon ayon sa niloob ninyo sa gabi at maghapon, sa katiwasayan laban sa kaaway, pagkagutom, at pagkauhaw."
Kami menjadikan antara penduduk Saba` di Yaman dengan negeri-negeri Syam yang Kami berkahi negeri-negeri yang berdekatan. Kami mengukur perjalanan di antaranya, di sana mereka berjalan dari satu negeri ke negeri lainnya tanpa beban berat sehingga mereka bisa tiba di Syam. Kami berfirman kepada mereka, "Berjalanlah di sana sesuka kalian siang atau malam dalam keadaan aman dari musuh, rasa lapar, dan rasa haus."
E stabilimmo, tra la gente di Seba', nello Yemen, e la terra del Levante (Al-Shāmالشّام ), che benedimmo, alcuni villaggi, e la rendemmo percorribile, in modo che potessero andare da un villaggio a un altro senza difficoltà, fino a raggiungere il Levante (Al-Shāmالشّام ), e dicemmo loro: "Percorretela quando volete, notte e giorno, in piena sicurezza dal nemico, dalla fame e dalla siccità"
In verse 18, it was said: وَجَعَلْنَا بَيْنَهُمْ وَبَيْنَ الْقُرَى الَّتِي بَارَكْنَا فِيهَا قُرًى ظَاهِرَةً وَقَدَّرْنَا فِيهَا السَّيْرَ سِيرُوا (And We had made towns to be seen between them and between the towns in which We had placed Our blessings, and had measured the journey between them: "Travel along them at nights and days peacefully. - 18" ) This verse mentions yet another blessing Allah Ta’ ala had bestowed on the people of Saba'. Then it goes on to refer to the ungratefulness of those people who acted ignorantly and chose to ask for a reversal of this blessing by praying that the thing be made harder and more challenging for them. The statement: الْقُرَى الَّتِي بَارَكْنَا فِيهَا (towns in which We had placed Our blessings) in this verse probably means the rural areas of the country of Syria, because the reference to the descent of mercy in several verses of the Qur'an is specifically related to that country. The sense of the verse is that Allah Ta’ ala had made their travels to the towns of Syria very easy for them during their trips they had to undertake for their business. Given the conditions that prevailed in the world of that time, the travel distance between the city of Ma'arib and the country of Syria was fairly long with routes being uneven. In view of this difficulty, Allah Ta’ ala had blessed the people of Saba' by having made for their convenience a series of towns at intermittent distances all the way from the city of Ma'arib to the country of Syria.
These habitations were close by the main road, therefore, these were called: قَدَّرْنَا فِيهَا السَّيْرَ (had measured the journey between them). These habitations appearing one after the other were a source of convenience for weary travelers. If a traveler from one of them left home in the morning, he had the choice of reaching some other town on his way, stop there, have lunch or take rest as he wished and could leave after Zuhr and reach the next stage by sundown and spend the night there. The sentence: سِيرُوا فِيهَا لَيَالِيَ وَأَيَّامًا آمِنِينَ (Travel along them at nights and days peacefully - 18) means that these habitations were made at distances that were balanced and equal so that they would reach from one to the other within a fixed time.
In the last sentence of verse 18: (Travel along them at nights and days peacefully.), mention has been made of a third blessing bestowed on the people of Saba'. It means that these settlements were located at such equal and balanced distances that a traveler would be able to cover them in almost identical time. Then the routes were secure. Theft and highway robbery were unknown. One could travel at any time of the night or day without any hesitation or concern.
And I made between the people of Sheba in Yemen and between the cities of the blessed land of Levant, many neighbouring cities, making easier for them the distance of travelling, so they may pass through these cities and towns, stopping when needed, without any difficulty until they reach the land of Levant. And we announced: “Travel through them day and night in complete security from any enemy, hunger or thirst”.
Između prebivališta stanovnikā Sabe u Jemenu i Šama, čija je okolica blagoslovljena, Allah je podigao spojena naselja i odredio ih za to da se po njima bez imalo poteškoće putuje: “U sigurnosti, noću i danju, po njima putujte!” Bile su im ukazane blagodati, Allah im je davao hranu i piće, štitio ih je od straha i neizvjesnosti, od gladi i žeđi.
Nous avons mis entre les habitants de Saba au Yémen et les cités du Levant, région que Nous avons bénie, des cités rapprochées dont Nous avons déterminé l'espacement, afin qu’ils se déplacent de cité en cité sans peine, jusqu’à atteindre le Levant et Nous leur dîmes: Parcourez ces distances de jour et de nuit en sécurité, et à l’abri de vos ennemis, de la faim et de la soif.
Yemen'deki Sebe halkı ile içlerinde bereketler kıldığımız Şam diyarı arasında birbirine yakın görünebilen memleketler var ettik. Böylece onlar; herhangi bir meşakkat olmaksızın Şam'a ulaşıncaya kadar bir köyden diğer köye geçip giderlerdi. Onlara; "Oralarda geceleri ve gündüzleri açlıktan, susuzluktan ve düşman korkusundan uzak güvenlik içinde gezip dolaşın." dedik.
Và TA đã dựng lên những thị trấn nằm giữa thị dân của Saba' ở Yamen và giữa vùng đất Shaam - được chia thành bốn nước ngày nay gồm: Syria, Palestine, Libang và Jordan - được TA ban cho hồng phúc, điều đó giúp mọi người thuận tiện tới lui giữa Yamen và Shaam mà không gặp bất cứ khó khăn gì, rồi TA phán bảo chúng:" Các ngươi hãy tự do đi lại qua các địa điểm đó tùy ý các ngươi muốn kể cả ban đêm hay ban ngày, các ngươi sẽ luôn cảm thấy rất là an toàn không sợ kẻ thù tấn công hoặc đói khát."
E hice entre el pueblo de Saba en Yemen y las ciudades de la tierra bendecida de Siria, muchas ciudades vecinas, facilitándoles la distancia de los viajes para que pasaran por estas ciudades y pueblos, deteniéndose cuando fuera necesario y sin ninguna dificultad hasta llegar a la tierra de Siria. Y anunciamos: “Viajen por ellas de día y de noche sin temer a enemigos, ni hambre ni sed”.
Ils renièrent le bienfait que leur fit Allah de rapprocher les distances et dirent: Ô notre Seigneur, allonge les distances de nos voyages en supprimant ces cités afin que nous ressentions les peines des voyages et que se manifestent les qualités de nos montures. Ils se montrèrent injustes envers eux-mêmes en reniant le bienfait d’Allah, en refusant de Lui être reconnaissants et en enviant les pauvres parmi eux. Nous fîmes alors d’eux des sujets de conversation des générations qui leur ont succédé et les avons disséminés dans les pays de manière à ce qu’ils ne communiquent plus entre eux. Nos bienfaits sur les habitants de Saba puis Notre vengeance contre eux pour leur mécréance et leur ingratitude est une leçon pour tout individu reconnaissant et patient dans son obéissance à Allah, dans le renoncement à Lui désobéir et dans l’épreuve.
Ali su oni postali obijesni glede tih blagodati, pa su zamolili Allaha: “Gospodaru naš, povećaj razdaljinu između nastambi naših kako između nas i Šama ne bi bilo naselja, da bismo se umarali tokom putovanja i da bi došla do izražaja naša sposobnost prilikom prevaljivanja velikih razdaljina!” Oni su negirajući blagodati i zavideći siromašnima među sobom sebi nepravdu učinili – Allah ih je kaznio tako što ih je udaljio jedne od drugih, te se o njima samo pričalo. Ono što se dogodilo stanovnicima Sabe; prvo Božija blagodat, a potom kazna i osveta zbog nevjerstva i oholosti, znamenje je i pouka za svakog ko trpeljivo podnosi udarac sudbine, ko strpljivo izvršava vjerske naredbe i susteže se od vjerskih zabrana i odano Allahu zahvaljuje, te se zahvaljuje na blagodatima.
Onlar; Allah'ın üzerlerindeki nimeti olan mesafelerin yakınlığı hususunda nankörlük ederek: "Rabbimiz! O köyleri ortadan kaldırarak yolculuk yaptığımız şehirlerimizin arasındaki mesafeleri öyle açıp, uzat ki, yolcularımızın maharetleri belli olsun ve yolculuklarımızdan dolayı ortaya çıkacak yorgunluk ve zorluğu iyice hissedelim"dediler. Onlar; nimetlere nankörlük edip şükretmekten yüz çevirmeleri ve içlerinden fakir olanları hasetleri sebebiyle kendilerine zulmettiler. Biz de onları, kendilerinden sonra gelenlerin konuştuğu ibretlik olaylar kıldık ve birbirlerine ulaşamayacakları şekilde onları kendi beldelerinde tamamen parçaladık. Şüphesiz bunda -Sebe halkına vermiş olduğumuz nimetlerde ve ardından inkârları ve azgınlıkları sebebi ile kendilerinden intikam alınmasında- Allah'a itaat etmede, günah işlememede ve başa gelen belalarda çokça sabreden ve nimetlerine karşı çokça şükreden her bir kimse için ibret vardır.
Namun, mereka malah menyombongkan diri dengan nikmat Allah yang telah mendekatkan jarak perjalanan mereka. Mereka berkata, “Wahai Tuhan kami! Jauhkanlah jarak perjalanan kami dengan menghilangkan negeri-negeri itu, agar kami merasakan beban lelah perjalanan dan keistimewaan tunggangan kami tampak jelas." Sungguh, mereka telah menzalimi diri mereka dengan menyombongkan diri atas nikmat Allah, berpaling dari kewajiban syukur, dan hasad mereka kepada orang-orang miskin dari mereka. Oleh karena itu, Kami menjadikan mereka bahan cerita di kalangan orang-orang sesudah mereka, Kami mencerai-beraikan mereka di beberapa negeri, sehingga sebagian dari mereka tidak bisa berhubungan dengan yang lain. Sesungguhnya dalam cerita yang disebutkan di atas, yaitu nikmat Allah kepada penduduk Saba` dan hukuman terhadap mereka akibat kekufuran dan kesombongan mereka terdapat pelajaran bagi setiap orang yang sangat bersabar di atas ketaatan kepada Allah, dari kemaksiatan kepada-Nya, serta atas ujian-Nya, lagi pandai bersyukur kepada-Nya atas nikmat-nikmat-Nya.
But they arrogantly rejected Allah's favour of facilitating their journey and they said: “Our Lord, make our journeys longer by removing those cities in between so that we can have a taste of the exhaustion of travelling, and we can make clear the excellence of our riding mounts”. And they wronged themselves by arrogantly rejecting Allah’s favour, turning away from thanking Him, so I made them into tales which those after them talk of and I totally separated between them in the lands so they cannot reach each other. In that which has been mentioned, namely favouring the people of Sheba and taking retribution from them, is a lesson for every person who is patient in is obediance to Allah, and bearing what he has been afflicted with, who is thankful for Allah’s favours on him.
Nhưng họ lại phàn nàn về những ân huệ của Allah đã tạo sự thuận lợi cho những chiến đi du hành của chúng, chúng thưa:" Lạy Thượng Đế của bầy tôi! Cầu xin Ngài làm cho những chằng đường du hành của chúng tôi thêm cách xa với những thị trấn để chúng tôi có thể trãi nghiệm được cái sự mệt mỏi của những chuyến du hành, để thể hiện được sự uy nghi bề thế của chúng tôi. Thế nhưng, đó chính là những điều mà họ chuốc lấy tai ương lên bản thân họ bởi sự kiêu căng trước ân huệ của Allah cho việc miễn cưỡng tạ ơn Ngài và có lòng ganh tị với người nghèo. Bởi thế, TA đã lấy họ làm thành những câu chuyện để lại cho những thế hệ sau họ và TA cũng phân tán toàn bộ thị trấn của họ đi khắp mọi nơi không một ai có thể kết nối với một ai. Quả thật, mọi điều được đề cặp - đó cũng là món quà TA giành tặng thị dân Saba' sau đó là sự hà khắc đối với đám người phủ nhận và đám người vong ân trong họ - mọi điều dấu hiệu cho từng người biết kiên nhẫn tuân theo Allah, tránh xa những điều tội lỗi của Ngài và sự thử của Ngài đó là những ai biết tạ ơn trước những ân huệ của Allah giành cho họ.
Pero rechazaron con arrogancia el favor de Al-lah de facilitar su viaje y dijeron: “Señor nuestro, alarga nuestros viajes eliminando las ciudades intermedias para que podamos sufrir el cansancio de viajar, y para que podamos demostrar la excelencia de nuestras monturas”. Y se perjudicaron a sí mismos al rechazar con arrogancia el favor de Al-lah, negándose a agradecerle, por lo que los convertí en historia de la que hablarían los que vinieran después de ellos, y los dispersé completamente por las tierras para que no tuvieran contacto entre ellos. En ello, es decir, en favorecer a la gente de Saba y en la retribución recibida por ellos, hay una lección para todo el que es paciente en su obediencia a Al-lah y con lo que ha sido afligido, que es agradecido por los favores de Al-lah para con él.
‘The town that We had blessed’ refers to the green and fertile area of Syria. In this lush green area from Yemen to Syria, there were rows of beautiful townships. Travelling in this area was a pleasant experience, enough to kindle the spirit of thankfulness and devotion in man. It was as if God had put up a signpost there to say: ‘Go ahead without any fear and thank your Lord!’ But the unheeding people of Sheba were unable to read this inscription of God. On account of their improper behaviour, they lost their right to avail of these divine blessings. They were so totally destroyed that it was as if they had never existed. After the destruction of their homeland, the various tribes of Sheba scattered and migrated to far-off places. These incidents are known facts of history. But the real assessor of these events is one who learns the lesson that if he achieves prosperity, he should not be vainglorious. On the contrary, he should treat everything that he receives as a gift from God and be grateful to Him.
Verse 19 opens with the statement: فَقَالُوا رَبَّنَا بَاعِدْ بَيْنَ أَسْفَارِنَا وَظَلَمُوا أَنفُسَهُمْ فَجَعَلْنَاهُمْ أَحَادِيثَ وَمَزَّقْنَاهُمْ كُلَّ مُمَزَّقٍ (Then they said," Our Lord, make (the phases of) our journeys more distant." And they wronged themselves, therefore We turned them into stories and tore them into pieces - 34:19). It means that so unjust were these people that they would go to the extent of dismissing the very blessing of Allah placed there to eliminate the hardships of travel, rather went deeper into their lack of recognition and straight ungratefulness by coming forward to pray that their Lord makes the distances they cover in travel longer - hoping that the habitations do not appear at such close distances, and wishing to see some hard areas of a forest or wilderness which ask for some rough traversing as well. Their case was similar to that of the Bani Isra'il. They used to get the excellent sustenance of mann and salwa, all free of cost. Bored with it, they asked Allah to replace it with vegetables and greens. In return for their ungratefulness and lack of recognition for blessings, Allah Ta’ ala released the punishment on them that has been called the flood of the dam earlier. The ultimate consequence of this very punishment has been stated in this verse in strong words, that is, they were virtually expunged from this world leaving nothing but idle tales of their wealth and luxury.
The word: مَزَّقْنَاهُمْ (mazzaqnahum) is a derivation from: تَمزِیق (tamziq) which means to tear and scatter (a people) or to destroy (a kingdom). The sense is that some of the inhabitants of this city of Ma'arib were destroyed on the spot and some others were scattered in a manner that small groups of them spread out to various countries. This destruction and scattering away of the people of Saba' became proverbial in Arabia. On such occasions, there is an Arab idiom: تَفَرَّقُوا اَیَادِیَ that is, these people got scattered away as were the luxury-laden people of the Saba'.
Ibn Kathir and other commentators have reported a long narrative about a soothsayer who had come to know about the coming of the punishment of the flood a little before it actually did. He made a swift and unique plan. First of all, he sold his entire property. When he had the money in his hands, he told his people about the coming flood and exhorted them to get out of the area immediately. He also told them that those who intend to shift to a safe far-away place should go to 'Amman, and those who have a taste for liquor, pita bread and fruits should move to Busra in the country of Syria, and those who would settle for rides that go through mud, come handy during the time of famine and prove efficient when dashing on a journey, should go to Yathrib (Madinah) which abounds in dates. His people followed his advice. The tribe of Azd went towards ` Amman, the Ghassn to Busra in the country of Syria and the Aws and Khazraj and Banu ` Uthman started off in the direction of Yathrib, the home of date palms. After reaching Batn Murr, Banu ` Uthman liked the place and settled right there. Because of this divergence, Banu ` Uthman were given the title of Khuza'ah. Batn Murr is closer to Makkah al-Mukarramah where they had chosen to settle down. As for Aws and Khazraj, they reached Yathrib and stayed there. After the long narrative in Ibn Kathir, the same detail about people scattering to different places has been reported on the authority of Said from Qatadah from al-Sha'bi. Thus, says Ibn Kathir, these people of Saba' were shredded into pieces, people who have been mentioned in: مَزَّقْنَاهُمْ كُلَّ مُمَزَّقٍ (We torn them into pieces).
The concluding statement in verse 19: إِنَّ فِي ذَٰلِكَ لَآيَاتٍ لِّكُلِّ صَبَّارٍ شَكُورٍ (Surely in this, there are signs for everyone who is ever- patient, fully grateful - 34:19) means that there is a great sign and lesson in the rise and fall and in the radical change that hit the life cycle of the people of Saba' for a person who is enduring and grateful at its best, that is, when faced with some distress or pain, one observes patience over it, and when blessed with things of comfort, one is readily grateful for it. This is a life style in which one always comes out a winner. No matter what the state of his life is, he ends up in nothing but pluses, profits and gains. So says a Hadith of Sayyidna Abu Hurairah ؓ appearing in the Sahih of al-Bukhari and Muslim where the Holy Prophet ﷺ has been reported to have said:
'Certainly unique is the state of life a true believer is always in. No matter what Allah decrees for him, it turns for him into nothing but good and profitable. If he is blessed in one way or the other or has the desire of his heart fulfilled, he thanks Allah for it and it becomes good and beneficial for him in the Hereafter. And if he suffers from some pain or distress, he bears it with considered patience for which he is rewarded in a big way and thus, this suffering too, becomes good and beneficial for him' - from Ibn Kathir.
Some commentators have taken the word: صَبَّارٍ (Sabbar: very patient) in the general sense of sabr or patience - which includes remaining firm in all acts requiring obedience as well as abstaining from sins. In the light of this tafsir or explanation, a true believer remains comprehensively attuned to Sabr (patience) and shukr (gratitude) under all conditions and then, for that matter, every sabr is shukr and every shukr is sabr. Allah knows best.
Ngunit nagpawalang-pakundangan sila sa biyaya ni Allāh sa kanila sa pamamagitan ng pagpapalapit ng mga distansiya at nagsabi sila: "Panginoon namin, magpalayo Ka sa pagitan ng mga paglalakbay namin sa pamamagitan ng pag-aalis sa mga pamayanang iyon upang makalasap kami ng pagod ng mga paglalakbay at lumantad ang pagkatangi ng mga sasakyang hayop namin." Lumabag sila sa katarungan sa mga sarili nila dahil sa pagwawalang-pakundangan nila sa biyaya ni Allāh, pag-ayaw nila sa pagpapasalamat sa Kanya, at inggit nila sa mga maralita kabilang sa kanila. Kaya gumawa Kami sa kanila na maging mga pinag-uusapan na pinag-uusapan noong matapos nila. Nagpahiwa-hiwalay Kami sa kanila sa mga bayan nang buong pagpapahiwa-hiwalay sa paraang hindi sila nagkakaugnayan sa isa't isa sa kanila. Tunay na sa nabanggit na iyon na pagbibiyaya sa mga mamamayan ng Sheba, pagkatapos paghihiganti sa kanila dahil sa kawalang-pananampalataya nila at pagwawalang-pakundangan nila ay talagang may maisasaalang-alang para sa bawat mapagtiis sa pagtalima kay Allāh, sa paglayo sa pagsuway sa Kanya, at sa pagsubok, na mapagpasalamat sa mga biyaya ni Allāh.
Oltrepassarono ogni limite per quanto riguarda le grazie di Allāh nei loro confronti, che abbreviò per loro le distanze, e dissero: "Dio Nostro, allontana la nostra destinazione eliminando quei villaggi di mezzo, in modo da farci provare la fatica del viaggio, così da mettere in mostra l'abilità dei nostri viandanti". Fecero torto a loro stessi per aver oltrepassato ogni limite nei confronti delle grazie di Allāh, riluttanti nel ringraziarLo e per invidia dei poveri tra loro. Li rendemmo un racconto per i popoli che li avrebbero succeduti e li disperdemmo ovunque nel paese, in modo che non potessero più avere contatti tra di loro. Ciò che è stato menzionato riguardo le grazie concesse al popolo di Seba, dopo la Nostra vendetta, a causa della loro miscredenza e per aver oltrepassato ogni limite, è un esempio rivolto a chiunque sia paziente, obbediente ad Allāh e che si tenga lontano dalla disobbedienza, che sopporti le disgrazie e che ringrazi per le grazie di Allāh nei suoi confronti.
İblis, onları yoldan çıkarıp haktan saptırabileceği hususundaki zannını doğru çıkardı. Böylece Müminlerden bir grup dışındaki insanlar küfür ve sapıklıkta ona tabi oldular. Müminler ise kendisine tabi olmayarak İblis'i hayal kırıklığına uğratıp onun zannını boşa çıkardılar.
Y así, Iblís confirmó en ellos sus suposiciones, de que él es capaz de apartarlos y desviarlos de la verdad, ya que lo siguieron en la incredulidad y el extravío, excepto por un grupo de creyentes que arruinaron su esperanza al no seguirlo.
Satana si accertò di ciò che pensava, ovvero che potesse tentarli e sviarli dalla Retta Via; lo seguirono nella miscredenza e nella perdizione, tranne un gruppo di credenti, che lo delusero rifiutando di seguirlo.
Talaga ngang nagsakatotohanan sa kanila si Satanas ng ipinagpalagay niya na siya ay nakakakaya sa pagpapalisya sa kanila at pagliligaw sa kanila palayo sa katotohanan. Kaya sumunod sila sa kanya sa kawalang-pananampalataya at pagkaligaw maliban sa isang pangkatin kabilang sa mga mananampalataya sapagkat tunay na sila ay bumigo sa pag-aasam niya dahil sa kawalan ng pagsunod nila sa kanya.
Và điều suy nghĩ của họ đã được Iblis ủng hộ, hắn có thể cám dỗ họ đi lạc lối khỏi sự thật. Bởi thế, họ làm theo hắn trong sự vô đức tin và lầm lạc ngoại trừ một số ít người có đức tin, họ khiến chúng thất vọng khi theo cám giỗ làm theo hắn.
How Iblis' thought about the Disbeliever proved True
Having mentioned Saba' and how they followed their desires, and the Shaytan, Allah tells us about their counterparts among those who follow Iblis and their own desires, and who go against wisdom and true guidance. Allah says:
وَلَقَدْ صَدَّقَ عَلَيْهِمْ إِبْلِيسُ ظَنَّهُ
(And indeed Iblis did prove true his thought about them,) Ibn `Abbas, may Allah be pleased with him, and others said that this Ayah is like the Ayah where Allah tells us about how Iblis refused to prostrate to Adam, peace be upon him, then said:
أَرَءَيْتَكَ هَـذَا الَّذِى كَرَّمْتَ عَلَىَّ لَئِنْ أَخَّرْتَنِ إِلَى يَوْمِ الْقِيَـمَةِ لأَحْتَنِكَنَّ ذُرِّيَّتَهُ إَلاَّ قَلِيلاً
(See this one whom You have honored above me, if You give me respite to the Day of Resurrection, I will surely seize and mislead his offspring all but a few!) (17:62)
ثُمَّ لآتِيَنَّهُم مِّن بَيْنِ أَيْدِيهِمْ وَمِنْ خَلْفِهِمْ وَعَنْ أَيْمَـنِهِمْ وَعَن شَمَآئِلِهِمْ وَلاَ تَجِدُ أَكْثَرَهُمْ شَـكِرِينَ
(Then I will come to them from before them and behind them, from their right and from their left, and You will not find most of them as thankful ones.) (7:17) And there are many Ayat which refer to this matter.
وَمَا كَانَ لَهُ عَلَيْهِمْ مِّن سُلْطَـنٍ
(And he (Iblis) had no authority over them, ) Ibn `Abbas, may Allah be pleased with him said, "This means, he had no proof."
إِلاَّ لِنَعْلَمَ مَن يُؤْمِنُ بِالاٌّخِرَةِ مِمَّنْ هُوَ مِنْهَا فِى شَكٍّ
(except that We might test him who believes in the Hereafter, from him who is in doubt about it.) means, `We gave him power over them only to show who believes in the Hereafter and that it will come to pass.' The people will be brought to account and rewarded or punished accordingly, so that he will worship his Lord properly in this world -- and to distinguish these believers from those who are in doubt about the Hereafter.
وَرَبُّكَ عَلَى كُلِّ شَىْءٍ حَفُيظٌ
(And your Lord is a Watchful over everything.) means, despite His watching, those who follow Iblis go astray, but by His watching and care, the believers who follow the Messengers are saved.
`Iblîs réussit à réaliser son objectif de les tenter et de les égarer de la vérité et ils le suivirent dans la mécréance et dans l’égarement, excepté un groupe de croyants qui le déçurent en refusant de le suivre.
Sungguh Iblis telah mewujudkan tujuannya pada mereka bahwa ia mampu menyesatkan dan memalingkan mereka dari kebenaran, sehingga mereka mengikuti Iblis dalam kekufuran dan kesesatan kecuali sekelompok dari orang-orang beriman karena mereka menggagalkan tujuan Iblis lantaran mereka menolak mengikutinya.
And Iblis confirmed through them what he assumed i.e., that he is able to lead them astray and misguide them from the truth, so they followed him in disbelief and misguidance except a group of the believers, as they ruined his hope by not following him.
Iblis je vjerovao – pokazalo se da nije pogriješio – da će ih uspjeti zavesti i pridobiti ih da ga slijede u stranputici i nevjerstvu, osim jedne grupe onih koji su vjerovali: razočarao se i izgubio nadu u to da će ga oni slijediti.
Iblis tidak memiliki kekuasaan terhadap manusia yang membuatnya mampu menyesatkan mereka, akan tetapi ia hanya memperindah maksiat dan memberikan godaan pada mereka. Kami mengizinkan Iblis melakukan hal itu agar Kami mengetahui secara nyata siapa yang beriman kepada akhirat dan balasan yang disiapkan di sana, dan siapa yang meragukan keberadaan akhirat. Tuhanmu -wahai Rasul- Maha Menjaga segala sesuatu, Dia menjaga amalan para hamba-Nya dan memberikan mereka balasan atasnya.
Thật ra, Iblis không có quyền lực gì đối với họ (loài người) để buộc họ đi lạc lối, hắn chỉ mê hoặc và cám dỗ họ dưới sự cho phép của TA (Allah). (TA cho phép điều đó) để phân biệt ai là người có đức tin nơi Ngày Sau cũng như sự thưởng phạt vào Ngày đó và ai là kẻ hoài nghi. Và Thượng Đế của Ngươi - hỡi Thiên Sứ - là Đấng Cai Quản mọi thứ, Đấng Giám Sát tất cả mọi việc làm của đám bầy tôi của Ngài và thưởng phạt họ một cách thỏa đáng.
Hindi nagkaroon si Satanas sa kanila ng anumang kapamahalaang ipanlulupig niya sa kanila para maligaw sila. Siya lamang noon ay nang-aakit sa kanila at nagpapalisya sa kanila, ngunit Kami ay nagpahintulot sa kanya sa pagpapalisya sa kanila upang malantad ang lagay ng sinumang sumasampalataya sa Kabilang-buhay at anumang naroon na ganti, mula sa sinumang hinggil sa Kabilang-buhay ay nasa isang pagdududa. Ang Panginoon mo, O Sugo, sa bawat bagay ay Mapag-ingat, na nag-iingat sa mga gawain ng mga lingkod Niya at gaganti sa kanila sa mga ito.
`Iblîs n’avait aucun pouvoir de les contraindre à s’égarer mais ne détenait que le pouvoir de leur embellir le mal et de les tenter. Nous le lui avons permis afin que Nous sachions qui croit en l’au-delà et en la Rétribution qui aura lieu et qui en doute. Ô Messager, ton Seigneur sauvegarde toute chose: Il sauvegarde les œuvres de Ses serviteurs et les rétribue selon leur nature.
No, ipak, šejtan nad nevjernicima nije imao nikakve vlasti, nije ih nikako mogao prisiliti na nevjerstvo, ali je Sveznajući Allah odredio da šejtan zavodi ljude lijepima im prikazujući poroke i ulijevajući im lažne nade. Allah je tako učinio da bi se razlučili oni koji vjeruju u ahiret i kaznu i nagradu na njemu, te oni što u to sumnjaju. Svevišnji Allah, o Poslaniče, nad svime bdi, upućen je u sve što robovi Njegovi rade, pa će ih pozvati na odgovornost i svakom dati ono što je zaslužio.
Satan (Iblis) and his representatives, are forever hatching plots against human beings. On such occasions, it is man’s duty not to fall a victim to them and thus render their plotting unsuccessful. But, the people of Sheba did not prove to be wise. They were influenced by and succumbed to the satanic inducements and trod the path to destruction. There were but a few (true believers) who were successful in this test. God has not given Satan or his representatives any actual powers over anybody. Satan has the power only to seduce. This has been so arranged for the purpose of putting man to the test. One who passes this test will rise above satanic inducements and remain firm on the path of reality and Truth.
Sin embargo, Iblís no tiene poder para forzarlos a que se desvíen, sino que él solo les embellece su extravío. Le hemos permitido persuadirlos para diferenciar al que tiene fe en el Más Allá del que tiene dudas sobre él. Y tu Señor, Mensajero, es el Guardián de todas las cosas. Él guarda las acciones de Sus siervos y los recompensará por ellas.
Iblīs non aveva potere su di loro e non poteva costringerli a sviarsi, ma, in verità, egli li seduceva e li tentava; tuttavia, gli concedemmo di tentarli per distinguere chi credesse nell'Aldilà e nella punizione che esso prevede da chi dubita di esso. E il tuo Dio – o Messaggero – è Custode di ogni cosa, custodisce le azioni dei Suoi sudditi e li retribuisce per esse.
İblis'in onları saptıracak bir gücü yoktu. O, ancak onlar için (batılı) süslüyor ve onları azdırıyordu. Biz, ahirete ve ahirette olacak olan cezaya (karşılık verilmesine) iman eden ile ondan şüphe edeni ortaya çıkarmak için azdırması (ve yoldan çıkarması) için ona izin verdik. Ey Peygamber! Senin Rabbin her şeyi koruyup gözetendir. Kullarının amellerini bütün tafsilatı ile koruyup karşılığını verecektir.
And Iblis has no power over them through which he can force them to be misguided, but he only beautifies for them to entice them to lead them astray. We have given him permission to entice so we can make it clear the one who has faith in the Hereafter from the one who is in doubt about the Hereafter. And your Lord, O Messenger, is a Guardian over everything. He guards the actions of His servants and will reward them for them.
Ô Messager, dis à ces polythéistes: Appelez ceux que vous prétendez être des divinités à la place d’Allah pour voir s’ils vous seront utiles et s’ils repousseront de vous les nuisances. En vérité, ils ne possèdent rien, pas même le poids d’un moucheron, dans les Cieux et sur la Terre ni ne sont associés avec Allah dans la possession des Cieux et de la Terre. Allah n’a aucun assistant qui L’aide, Il se passe des associés et des assistants.
Katakanlah -wahai Rasul- kepada orang-orang musyrik itu, “Panggillah orang-orang yang kalian anggap sebagai tuhan-tuhan kalian selain Allah agar mereka mendatangkan manfaat bagi kalian atau mengangkat mudarat dari kalian." Mereka tidak memiliki apa pun walau seberat biji sawi di langit dan di bumi, dan mereka tidak mempunyai sekutu dengan Allah pada keduanya. Allah tidak memiliki penolong yang membantu-Nya karena Dia Mahakaya sehingga tidak memerlukan para sekutu dan pembantu.
"Katakanlah, 'Serulah mereka yang kamu yakini selain Allah, mereka tidak memiliki seberat zarrah pun di langit dan di bumi, dan mereka tidak mempunyai suatu saham pun dalam langit dan bumi dan sekali-kali tidak ada dari mereka yang menjadi pem-bantu bagiNya.' Dan tiadalah berguna syafa'at di sisi Allah me-lainkan bagi orang yang telah diizinkanNya (untuk memperoleh syafa'at itu), sehingga apabila telah dihilangkan ketakutan dari hati mereka, mereka berkata, 'Apakah yang telah difirmankan oleh Rabbmu?' Mereka menjawab, '(Perkataan) yang benar,' dan Dia-lah Yang Mahatinggi lagi Mahabesar." (Saba`: 22-23).
(22-23) Maksudnya, ﴾ قُلۡ ﴿ "Katakanlah" wahai Rasul kepada orang-orang yang mempersekutukan Allah dengan yang lainnya dari kalangan makhluk yang tidak bisa menciptakan manfaat atau-pun mudarat, dengan memastikan ketidakberdayaannya kepada mereka dan menjelaskan kepalsuan beribadah kepadanya,﴾ ٱدۡعُواْ ٱلَّذِينَ زَعَمۡتُم مِّن دُونِ ٱللَّهِ ﴿ "Serulah mereka yang kamu yakini selain Allah," mak-sudnya, tuhan yang kalian yakini bahwa mereka adalah sekutu-sekutu bagi Allah, jika seruan kalian berguna. Sebab, sesungguhnya faktor-faktor ketidakberdayaan dan ketidakmampuan mengabul-kan doa sudah terpenuhi dari segala sisi. Karena mereka sama sekali tidak memiliki kemampuan sekecil apa pun. Mereka tidak memiliki seberat biji sawi pun di langit dan di bumi ini, baik secara independen ataupun secara bersama. Maka dari itu Allah berfir-man, ﴾ وَمَا لَهُمۡ ﴿ "Mereka tidak memiliki" maksudnya, sesembahan-sesembahan yang kalian yakini itu (sama sekali) tidak memiliki, ﴾ فِيهِمَا ﴿ "di keduanya," di langit dan di bumi, ﴾ مِن شِرۡكٖ ﴿ "suatu saham pun" maksudnya, tidak memiliki saham kecil ataupun saham besar. Jadi mereka sama sekali tidak memiliki kepemilikan ataupun saham.
Tinggal dikatakan, "Selain itu, bisa jadi mereka menjadi para pembantu bagi sang Pemilik dan menteri-menteriNya, sehingga doa mereka menjadi bermanfaat, karena disebabkan kebutuhan sang Raja kepada mereka, maka mereka bisa menunaikan kebutuhan-kebutuhan siapa saja yang bergantung kepada mereka. Namun Allah سبحانه وتعالى menafikan kedudukan ini seraya berfirman, ﴾ وَمَا لَهُۥ ﴿ "Dan sekali-kali tidak ada bagiNya" maksudnya: Bagi Allah yang Maha Esa lagi Mahaperkasa ﴾ مِنۡهُم ﴿ "dari mereka" maksudnya, dari para se-sembahan-sesembahan itu, ﴾ مِّن ظَهِيرٖ ﴿ "yang menjadi pembantu," yakni: Yang menjadi penolong dan menteri yang membantunya dalam kerajaan dan pengaturan.
Kemudian, tidak ada yang tersisa selain syafa'at. Namun Allah سبحانه وتعالى menafikan syafa'at dengan FirmanNya, ﴾ وَلَا تَنفَعُ ٱلشَّفَٰعَةُ عِندَهُۥٓ إِلَّا لِمَنۡ أَذِنَ لَهُۥۚ ﴿ "Dan tiadalah berguna syafa'at di sisi Allah melainkan bagi orang yang telah diizinkanNya." Inilah beberapa macam bentuk ke-tergantungan yang mana orang-orang musyrik menjadikannya sebagai sandaran kepada sesembahan-sesembahan dan berhala-berhala mereka dari jenis manusia, pepohonan, bebatuan dan lain sebagainya. Ia diputuskan oleh Allah dan dijelaskan kepalsuannya dengan penjelasan yang mencincang habis materi-materi syirik dan memutus dasar-dasarnya, karena sesungguhnya orang yang musyrik itu sebenarnya hanyalah berdoa dan beribadah (menyem-bah) kepada selain Allah, dengan maksud mengharapkan manfaat darinya. Pengharapan seperti inilah yang menyebabkannya ter-jerumus ke dalam syirik. Apabila yang diseru dari selain Allah itu tidak memiliki manfaat dan mudarat (tidak dapat memberikan manfaat dan mudarat), dan bukan juga sekutu bagi Sang Maha Pemilik, bukan pembantu dan bukan pula penolong bagiNya, dan ia tidak kuasa memberikan syafa'at tanpa ada izin dari Sang Maha Pemilik, maka doa dan ibadah tersebut merupakan kesesatan menurut akal dan kebatilan menurut syariat, bahkan permintaan dan harapan mereka itu berbalik menimpa kepada pelaku syirik itu. Sebab, dia sebenarnya menginginkan manfaat darinya, lalu Allah menjelaskan kepalsuan dan ketidakbergunaannya, dan Dia menjelaskan di dalam ayat-ayatNya yang lain bahwa bahayanya menimpa para penyembahnya, dan bahwa nanti di Hari Kiamat sebagian mereka mengingkari sebagian yang lain dan saling me-ngutuk, dan tempat mereka semua adalah neraka.
﴾ وَإِذَا حُشِرَ ٱلنَّاسُ كَانُواْ لَهُمۡ أَعۡدَآءٗ وَكَانُواْ بِعِبَادَتِهِمۡ كَٰفِرِينَ 6 ﴿
"Dan apabila manusia dikumpulkan (pada Hari Kiamat) niscaya sembahan-sembahan mereka itu menjadi musuh mereka, dan mereka meng-ingkari pemujaan-pemujaan mereka." (Al-Ahqaf: 6).
Yang aneh lagi adalah bahwa orang musyrik itu menyom-bongkan diri untuk tunduk kepada para rasul dengan alasan bahwa mereka adalah manusia biasa sementara dia sendiri rela menyem-bah dan berdoa kepada pepohonan dan bebatuan, ia menyombong-kan diri untuk tulus kepada sang Maharaja Yang Maha Pengasih lagi Mahaperkasa, sementara dia rela menyembah sembahan yang bahayanya lebih dekat daripada manfaatnya, karena taat kepada musuh bebuyutannya, yaitu setan.
Dan FirmanNya,﴾ حَتَّىٰٓ إِذَا فُزِّعَ عَن قُلُوبِهِمۡ قَالُواْ مَاذَا قَالَ رَبُّكُمۡۖ قَالُواْ ٱلۡحَقَّۖ وَهُوَ ٱلۡعَلِيُّ ٱلۡكَبِيرُ ﴿ "Sehingga apabila telah dihilangkan ketakutan dari hati mereka, mereka berkata, 'Apakah yang telah difirmankan oleh Rabbmu?' Mereka menjawab, '(Perkataan) yang benar,' dan Dia-lah Yang Mahatinggi lagi Mahabesar." Kemungkinan pertama kata ganti (dhamir) "hum" dalam ayat ini kembali kepada kaum musyrikin, sebab mereka disebutkan di dalam redaksi ayat tersebut, sedangkan kaidah tentang dhamir (kata ganti) itu adalah kembali kepada kata yang paling dekat (yang disebutkan). Maka makna ayat di atas adalah: Apabila Hari Kiamat terjadi dan rasa ketakutan telah dihilangkan dari hati orang-orang musyrikin. Maksudnya, rasa takut sudah tidak ada dan mereka ditanya, –saat akal mereka sudah dikembalikan–, tentang keadaan mereka dahulu di dunia dan tentang pendustaan mereka terhadap kebenaran yang dibawa oleh para rasul, maka mereka mengakui bahwa apa yang mereka anut, yaitu kekafiran dan ke-syirikan itu adalah batil, dan bahwa apa yang dikatakan oleh Allah dan diberitakan oleh para rasul itulah yang haq. Maka terungkap-lah apa yang dahulu mereka sembunyikan, mereka tahu bahwa kebenaran adalah milik Allah dan mereka mengakui dosa-dosa mereka.
﴾ وَهُوَ ٱلۡعَلِيُّ ﴿ "Dan Dia-lah Yang Mahatinggi" dengan DzatNya di atas seluruh makhluk, keperkasaanNya terhadap mereka dan ke-tinggian martabatNya karena sifat-sifatNya yang Agung lagi Suci, ﴾ ٱلۡكَبِيرُ ﴿ "lagi Mahabesar" DzatNya dan Sifat-sifatNya. Dan di antara ketinggianNya adalah bahwa hukum (keputusan) Allah itu tinggi, jiwa tunduk kepadanya, hingga jiwa orang-orang yang menyom-bongkan diri dan kaum musyrikin sekalipun. Makna ini sudah sangat jelas dan inilah yang ditunjukkan oleh konteks ayat.
Kemungkinan kedua, dhamir "hum" kembali kepada para malaikat. Sebab, Allah سبحانه وتعالى apabila berbicara melalui wahyu, maka didengar oleh para malaikat dan mereka tersentak ketakutan dan menyungkur sujud kepada Allah. Dan malaikat pertama yang mengangkat kepalanya adalah Jibril, lalu Allah menyampaikan wahyu yang dikehendakiNya kepadanya. Lalu apabila rasa keta-kutan sudah hilang dari hati para malaikat, maka sebagian mereka menanyakan kepada sebagian yang lain tentang firman yang me-nyebabkan mereka tersentak itu, "Apa yang telah dikatakan oleh Rabb?" Maka sebagiannya menjawab, "Perkataan yang haq." Bisa jadi jawaban itu secara global, karena mereka telah mengetahui bahwa Dia tidak mengatakan kecuali yang haq, atau mereka me-ngatakan, "Dia berfirman begini dan begitu"[65] untuk firman yang telah mereka dengar dariNya. Dan yang demikian itu termasuk yang haq. Maka makna ayat di atas berdasarkan alternatif ini ada-lah bahwa kaum musyrikin yang menyembah sembahan-sembahan selain Allah, yang telah kami uraikan kepada kalian tentang ke-tidakberdayaannya, kelemahannya dan ketidakmampuannya memberikan manfaat dari sudut mana pun, bagaimana mungkin mereka bisa berpaling dan menjauh dari ketulusan ibadah kepada Rabb yang Mahaagung, Mahatinggi lagi Mahabesar, yang karena keagungan dan kebesaranNya menciptakan sikap tunduk dan rasa takut para malaikat nan mulia lagi muqarrabin sampai pada kadar seperti itu, dan mereka semua mengakui bahwasanya Allah tidak mengatakan kecuali yang haq. Lalu bagaimana kaum musyrikin bisa menyombongkan diri untuk beribadah kepada Tuhan yang sedemikian keadaanNya dan keagungan kerajaan dan kekuasaan-Nya? Maka Mahasuci Allah yang Mahatinggi lagi Mahabesar dari kesyirikan kaum musyrikin, dari kedustaan dan kebohongan mereka!
Say - O Messenger, to these idolaters: “Call upon those whom you claimed were your gods besides Allah, so that they can bring you benefit or remove harm from you. They do not have ownership of anything, even as small as a dust particle, nor are they partners with Allah in ownership, nor does Allah have any helpers from amongst them. He is Self Sufficient, in no need of anyone else.
Hãy bảo chúng - hỡi Thiên Sứ - những người đa thần rằng: "Các ngươi hãy cầu nguyện những ai mà các ngươi tuyên bố là các vị thần linh mà không phải là Allah để chúng mang lại lợi ích cho các ngươi hoặc giúp các ngươi tránh được mọi điều tai ương. Bởi vì, chúng không có khả năng kiểm soát được dù chỉ là trọng lượng của một hạt nguyên tử hay hạt cải nằm trong bầu trời và trái đất, chúng sẽ không bao giờ có sự vướng víu phần chia nào cùng với Allah và Allah cũng không ủng hộ hay bổ nhiệm một ai. Bởi vì, Ngài là Đấng Giàu Có không cần sự hợp tác cùng ai hay ai đó bổ nhiệm.
Ey Resul! O müşriklere de ki: "Haydi, Allah'tan gayrı kendilerinin ilah olduklarını ileri sürdüklerinizi, size fayda getirmesi ve sizden zararı kaldırması için çağırın, bakalım. O ilahlar; göklerde ve yerde zerre miktarı bir şeye dahi sahip değiller ve onların göklerde ve yerde Allah ile bir ortaklıkları da yoktur. Allah'ın; kendisine yardım eden bir yardımcısı da yoktur. O; ortaklardan ve yardımcılardan mustağnidir.
Sabihin mo, O Sugo, sa mga tagapagtambal na ito: "Manawagan kayo sa mga inangkin ninyo na sila ay mga diyos para sa inyo bukod pa kay Allāh upang magdulot sa inyo ng pakinabang o mag-alis sa inyo ng pinsala sapagkat hindi sila nagmamay-ari ng kasimbigat ng isang katiting sa mga langit ni sa lupa. Walang ukol sa kanila na pakikitambal sa mga ito kasama kay Allāh at walang ukol kay Allāh na anumang tagatulong na tumutulong sa Kanya sapagkat Siya ay Walang-pangangailangan sa mga katambal at mga tagatulong.
Mensajero, di a esos idólatras: “Invoquen a aquellos que afirmaron eran sus dioses fuera de Al-lah, para que puedan beneficiarlos o librarlos del daño. No tienen dominio sobre cosa alguna, ni siquiera sobre algo tan pequeño como una partícula de polvo, ni son copartícipes con Al-lah en Su dominio, y Él tampoco tiene ayudantes de entre ellos. Él es autosuficiente, no necesita a nadie más.
Reci, Vjerovjesniče, mekkanskim višebošcima: “Zazovite one koje smatrate Allahu ravnim, pa im se obratite zarad svojih potreba, neka vam osiguraju kakvo dobro, odnosno neka od vas otklone kakvo zlo! Neće vam se odazvati jer su nemoćni, ne vladaju koliko jednim trunom na nebesima i Zemlji, niti imaju bilo kakvog udjela u stvaranju! Allah je jedini Stvoritelj, On je vlasnik svega i svime samo On upravlja. Prilikom stvaranja nebesa i Zemlje, Allah, džellešanuhu, nije zatražio pomoć ni od jednog mnogobošca, niti od njihovih lažnih božanstava.”
The Helplessness of the gods of the Idolators Here
Allah states clearly that He is the One and Only God, the Self-Sufficient Master, Who has no peer or partner; He is independent in His command and there is no one who can share or dispute with Him in that, or overturn His command. So, He says:
قُلِ ادْعُواْ الَّذِينَ زَعَمْتُمْ مِّن دُونِ اللَّهِ
(Say: "Call upon those whom you assert besides Allah...") meaning, the gods who are worshipped besides Allah.
لاَ يَمْلِكُونَ مِثُقَالَ ذَرَّةٍ فِى السَّمَـوَتِ وَلاَ فِى الاٌّرْضِ
(they possess not even the weight of a speck of dust, either in the heavens or on the earth,) This is like the Ayah:
وَالَّذِينَ تَدْعُونَ مِن دُونِهِ مَا يَمْلِكُونَ مِن قِطْمِيرٍ
(And those, whom you invoke or call upon instead of Him, own not even a Qitmir) (35:13).
وَمَا لَهُمْ فِيهِمَا مِن شِرْكٍ
nor have they any share in either, means, they do not possess anything, either independently or as partners.
وَمَا لَهُ مِنْهُمْ مِّن ظَهِيرٍ
(nor there is for Him any supporter from among them. ) means, nor does Allah have among these rivals any whose support He seeks in any matter; on the contrary, all of creation is in need of Him and is enslaved by Him. Then Allah says:
وَلاَ تَنفَعُ الشَّفَـعَةُ عِندَهُ إِلاَّ لِمَنْ أَذِنَ لَهُ
(Intercession with Him profits not except for him whom He permits.) meaning, because of His might, majesty and pride, no one would dare to intercede with Him in any matter, except after being granted His permission to intercede. As Allah says:
مَن ذَا الَّذِى يَشْفَعُ عِندَهُ إِلاَّ بِإِذْنِهِ
(Who is he that can intercede with Him except with His permission) (2:255),
وَكَمْ مِّن مَّلَكٍ فِى السَّمَـوَتِ لاَ تُغْنِى شَفَـعَتُهُمْ شَيْئاً إِلاَّ مِن بَعْدِ أَن يَأْذَنَ اللَّهُ لِمَن يَشَآءُ وَيَرْضَى
(And there are many angels in the heavens, whose intercession will avail nothing except after Allah has given leave for whom He wills and is pleased with.) (53:26)
وَلاَ يَشْفَعُونَ إِلاَّ لِمَنِ ارْتَضَى وَهُمْ مِّنْ خَشْيَتِهِ مُشْفِقُونَ
(and they cannot intercede except for him with whom He is pleased. And they stand in awe for fear of Him) (21:28). It was reported in the Two Sahihs through more than one chain of narration that the Messenger of Allah ﷺ , who is the leader of the sons of Adam and the greatest intercessor before Allah, will go to stand in Al-Maqam Al-Mahmud (the praised position) to intercede for all of mankind when their Lord comes to pass judgement upon them. He said:
«فَأَسْجُدُ للهِ تَعَالَى فَيَدَعُنِي مَااَشاءَ اللهُ أَنْ يَدَعَنِي، وَيَفْتَحُ عَلَيَّ بِمَحَامِدَ لَا أُحْصِيهَا الْانَ، ثُمَّ يُقَالُ: يَامُحَمَّدُ ارْفَعْ رَأْسَكَ وَقُلْ تُسْمَعْ، وَسَلْ تُعْطَهُ، وَاشْفَعْ تُشَفَّع»
(Then I will prostrate to Allah, may He be exalted, and He will leave me (in that position), as long as Allah wills, and He will inspire me to speak words of praise which I cannot mention now. Then it will be said, "O Muhammad, raise your head. Speak, you will be heard; ask, you will be given; intercede, your intercession will be accepted...")
حَتَّى إِذَا فُزِّعَ عَن قُلُوبِهِمْ قَالُواْ مَاذَا قَالَ رَبُّكُمْ قَالُواْ الْحَقَّ
(So much so that when fear is banished from their hearts, they say: "What is it that your Lord has said" They say the truth.) This also refers to the great degree of His might and power. When He speaks words of revelation, the inhabitants of the heavens hear what He says, and they tremble with fear (of Allah) so much that they swoon. This was the view of Ibn Mas`ud, may Allah be pleased with him, Masruq and others.
حَتَّى إِذَا فُزِّعَ عَن قُلُوبِهِمْ
(So much so that when fear is banished from their hearts,) means, when the fear leaves their hearts. Ibn `Abbas, Ibn `Umar, Abu `Abdur-Rahman As-Sulami, Ash-Sha`bi, Ibrahim An-Nakha`i, Ad-Dhahhak, Al-Hasan and Qatadah said concerning the Ayah,
حَتَّى إِذَا فُزِّعَ عَن قُلُوبِهِمْ قَالُواْ مَاذَا قَالَ رَبُّكُمْ قَالُواْ الْحَقَّ
(So much so that when fear is banished from their hearts, they say: "What is it that your Lord has said" They say the truth.) "When the fear is lifted from their hearts." When this happens, some of them say to others, "What did your Lord say" Those (angels) who are carrying the Throne tell those who are next to them, then they in turn pass it on to those who are next to them, and so on, until the news reaches the inhabitants of the lowest heaven. Allah says,
قَالُواْ الْحَقَّ
They say the truth. meaning, they report what He said, without adding or taking away anything.
وَهُوَ الْعَلِىُّ الْكَبِيرُ
(And He is the Most High, the Most Great.) In his Tafsir of this Ayah in his Sahih, Al-Bukhari recorded that Abu Hurayrah, may Allah be pleased with him said, "The Prophet of Allah said:
«إِذَا قَضَى اللهُ تَعَالَى الْأَمْرَ فِي السَّمَاءِ ضَرَبَتِ الْمَلَائِكَةُ بِأَجْنِحَتِهَا خُضْعَانًا لِقَوْلِهِ،كَأَنَّهُ سِلْسِلَةٌ عَلَى صَفْوَانٍ، فَإِذَا فُزِّعَ عَنْ قُلُوبِهِمْ قَالُوا: مَاذَا قَالَ رَبُّكُمْ؟ قَالُوا لِلَّذِي قَالَ: الْحَقَّ، وَهُوَ الْعَلِيُّ الْكَبِيرُ، فَيَسْمَعُهَا مُسْتَرِقُ السَّمْعِ، وَمُسْتَرِقُ السَّمْعِ هَكَذَا بَعْضُهُ فَوْقَ بَعْضٍ وَوَصَفَ سُفْيَانُ بِيَدِهِ فَحَرَّفَهَا، وَنَشَرَ بَيْنَ أَصَابِعِهِ فَيَسْمَعُ الْكَلِمَةَ فَيُلْقِيهَا إِلَى مَنْ تَحْتَهُ، ثُمَّ يُلْقِيهَا الْاخَرُ إِلَى مَنْ تَحْتَهُ، حَتْى يُلْقِيَهَا عَلَى لِسَانِ السَّاحِرِ أَوِ الْكَاهِنِ، فَرُبَّمَا أَدْرَكَهُ الشِّهَابُ قَبْلَ أَنْ يُلْقِيَهَا، وَرُبَّمَا أَلْقَاهَا قَبْلَ أَنْ يُدْرِكَهُ، فَيَكْذِبُ مَعَهَا مِائَةَ كَذْبَةٍ فَيُقَالُ: أَلَيْسَ قَدْ قَالَ لَنَا يَوْمَ كَذَا وَكَذَا، كَذَا وَكَذَا؟ فَيُصَدَّقُ بِتِلْكَ الْكَلِمَةِ الَّتِي سُمِعَتْ مِنَ السَّمَاء»
(When Allah decrees a matter in heaven, the angels beat their wings in submission to His Words, making a sound like a chain striking a smooth rock. When the fear is banished from their hearts, they say, "What is it that your Lord has said" They say the truth, and He is the Most High, the Most Great. Then the one who is listening out hears that, and those who are listening out are standing one above the other) -- Sufyan one of the narrators demonstrated with his hand, holding it vertically with the fingers outspread. (So he hears what is said and passes it on to the one below him, and that one passes it to the one who is below him, and so on until it reaches the lips of the soothsayer or fortune-teller. Maybe a meteor will hit him before he can pass anything on, or maybe he will pass it on before he is hit. He tells a hundred lies alongside it, but it will be said, "Did he not tell us that on such and such a day, such and such would happen" So they believe him because of the one thing which was heard from heaven.)" This was recorded by Al-Bukhari, not by Muslim. Abu Dawud, At-Tirmidhi and Ibn Majah also recorded it. And Allah knows best.
Di', o Messaggero, a questi idolatri: "Chiamate coloro che affermate siano divinità all'infuori di Allāh, affinché vi portino beneficio o vi liberino dal male; tuttavia essi non possiedono il peso di un atomo né nei cieli né in terra, e non hanno alcun legame con Allāh, e Allāh non ha compagni che lo sostengano: lungi da Lui avere soci e compagni!
Commentary
These verses are meant to prove the falsity of three different types of idol-worshippers. The first group among them, and the most absurd of all, was of the people who believed that these idols, made of stones are the partners of Allah and His associates in all His powers. The beginning part of the verse 22 refutes their presumption by saying, "They do not possess (anything) even to the measure of a particle...". The second group of them used to believe that these idols are the helpers of Allah in managing affairs of the universe. The last part of Verse 22 deals with this group by saying, "And He (Allah) has no helper from among them." There was a third group of people who did not hold the idols as gods or helpers of god, but they maintained that these idols are so close to Allah that their intercession is always approved by Him, and whoever has the advantage of their intercession, his desires may well be fulfilled. Verse 23 has refuted this belief by saying, "And intercession before Him is of no benefit, but for the one whom He has permitted." The sense is that their assumption that idols are close to Allah is not correct. They are neither close to Allah, nor do they have any power of intercession before Him. Then the text clarifies that even angels who are close to Allah cannot intercede for anyone without Allah's permission, and even if they are allowed to intercede, it is not easy for them to do that, because of Allah's awe they' have in their hearts. The usual way in which they receive a command from Allah is that they become nervous, due to Allah's awe, when they receive it. Then once they return to their normal condition, they ask each other about the command to ensure its correct nature. This is the sense of the later part of Verse 23 where it is said, "Until when fear is removed from their hearts, they will say (to each other), "What did your Lord say?" They say, "the Truth".] l ]
[ 1] This part is abridged from Khulasa-e-tafsir.(` Uthmani)
As for angels becoming nervous out of awe referred to in verse 22, its full description is given in a report from Sayyidna Abu Hurairah ؓ appearing in the Sahih of al-Bukhari. Says the relevant part of the long Hadith report: When a command from Allah Ta’ ala issues forth through the heavens, all angels start flapping their wings in humility and emotional readiness to obey (as if dazed or benumbed of consciousness). When that effect of nervousness, awe and majesty recedes from their hearts, they say: 'What did your Lord say?' Others tell them that He has spoken the truth and that such and such command has come from Him.
And it appears in the Sahih of Muslim that Sayyidna Ibn ` Abbas ؓ reports from some Sahabi that the Holy Prophet ﷺ said, 'When our Rabb, may His name be exalted, gives a command, the angels hold in the Divine Throne start reciting tasbih (saying glory) for Him. Hearing the tasbih done by them, angels of the next lower level of the heavens follow suit until this chain of glorification reaches the lowest level that is the firmament of the world (making it a simultaneously recited tasbih by angels from all heavens). Then, they ask the angels who are close to the Throne, 'What did your Lord say?' This they tell them. Then, in the same manner, those of the lower heavens ask those of the upper the same question until this chain of question and answer extends up to the firmament of the world' - excerpt from a long Hadith. (Mazhari)
22- De ki:“Allah’ın dışında (ilah olduğunu) iddia ettiklerinize (istediğiniz kadar) yalvarın. Onlar, ne göklerde ne de yerde zerre ağırlığınca bir şeye sahip değildirler. Onların gökte ve yerde hiçbir ortaklığı olmadığı gibi Allah'ın da onlardan hiçbir yardımcısı yoktur.
23- O’nun katında izin verdiklerinden başkasının şefaati de fayda vermez. Nihâyet kalplerinden korku giderilince: “Rabbiniz ne buyurdu?” derler. Onlar da:“Hakkı (buyurdu)” derler. O, çok yücedir, çok büyüktür.
22. Yani ey peygamber! Hiçbir fayda ve zararı olmayan yaratılmışları Allah’a ortak koşan müşriklere, bu uydurma ortaklarının acizliklerini tartışılmaz olarak kabul edecekleri bir şekilde ve onlara ibadetin batıl olduğunu açıklayıcı olarak “de ki: Allah’ın dışında (ilah olduğunu) iddia ettiklerinize (istediğiniz kadar) yalvarın.” Allah’ın ortakları olduğunu iddia ettiklerinize dua edin, eğer sizin bu duanızın bir faydası olacaksa! Zira onlarda acizliğin bütün sebepleri mevcuttur ve yapılan duaya karşılık vermeyecekleri de bütün yönleri ile açıkça ortadadır. Onların asgari düzeyde bir şeye güç yetirmeleri bile söz konusu değildir:“Onlar, ne göklerde ne de yerde zerre ağırlığınca bir şeye” ne bağımsız olarak ne de ortaklık suretinde “sahip değildirler.”Bundan dolayı devamla şöyle buyurulmaktadır:“Onların” sizin uydurduğunuz bu ilâhların “gökte ve yerde” az olsun, çok olsun “hiçbir ortaklığı olmadığı gibi…” Ne hükümranlıkları ne de hükümranlıkta ortaklıkları söz konusu değildir. O halde ancak şu söylenebilir:“Bunlar, mutlak hükümran olanın yardımcıları, destekçileridir. Onun için bu uydurma ilâhlara dua etmek faydalıdır. Zira mutlak hükümdarın onlara ihtiyacı olduğu için onlar, kendilerine yönelen kimselerin ihtiyaçlarını görürler.”
İşte Allah onların böyle bir konumda da olmadıklarını belirterek şöyle buyurmaktadır: Bir ve kahhâr olan Allah’ın “onlardan” bu uydurma ilâhlardan “hiçbir yardımcısı da yoktur” yönetimi elinde tutması, işlerini çekip çevirmesi için O’na yardım eden hiç kimse de bulunmamaktadır. Bu durumda da geriye sadece şefaat etme ihtimalleri kalmaktadır. Yüce Allah, onların şefaatlerini de şu buyruk ile reddetmektedir:
23. “O’nun katında izin verdiklerinden başkasının şefaati de fayda vermez.” Böylece müşriklerin Allah’a koştukları ortaklara; insan, ağaç ve bunların dışında edindikleri putlara olan bağlılıklarını ve umutlarını Yüce Allah, tamamı ile kesmekte, bunların batıl olduklarını, şirkin bütün kaynaklarını kökten kuruturcasına, büsbütün koparıp atarcasına açıklamaktadır. Çünkü müşrik, Allah’tan başkasına dua ve ibadet ederken onun kendisine fayda sağlayacağını umar. Zaten onun şirk koşmasına sebep olan da bu umududur.
Allah’tan başka dua ve ibadet ettiği varlık, herhangi bir fayda sağlayamayacak, zarar da veremeyecek bir durumda olduğuna, mutlak hükümrana ortak ve O’nun yardımcısı da olmadığına, mutlak hükümranın izni olmaksızın şefaat de edemeyeceğine göre böyle bir dua ve ibadet, aklen şaşkınlık, dinen de batıldır.
Dahası şirk koşanın bu konudaki dilek ve maksadının tam aksi ortaya çıkar. O, ortak koştuğu varlıkların kendisine fayda sağlamalarını ister. Yüce Allah ise böyle bir şeyin batıl olduğunu ve gerçekleşmeyeceğini açıklamaktadır. Hatta başka âyet-i kerimelerde ortak koşulan varlıkların kendilerine ibadet edenlere zarar vereceklerini de açıklamıştır. Kıyamet gününde biri diğerini inkâr edecek ve birbirlerine lanet edeceklerdir. Varacakları yer de cehennem ateşi olacaktır:“İnsanlar bir araya toplandıklarında (mahşerde) onlar bunlara düşman kesilir ve ibadetlerini inkâr ederler.”(el-Ahkâf, 46/6)
Hayret edilecek nokta şudur ki müşrikler, beşer oldukları iddiası ile peygamberlere boyun eğmeyip büyüklük taslarlar, buna karşılık ağaca ve taşa ibadet ve dua etmeye razı olurlar. Mutlak hükümran, rahmeti her şeyi kuşatan ve varlıkları hesaba çekecek olan Allah’a ihlasla ibadet etmeyip büyüklük taslar, buna karşılık kendisine fayda vermekten çok zararı dokunacak olan varlıklara ibadete, kendisinin en aşırı derecede düşmanı olan şeytana itaate razı olurlar.
Yüce Allah’ın:“Nihâyet kalplerinden korku giderilince: “Rabbiniz ne buyurdu?” derler. Onlar da:“Hakkı (buyurdu)” derler. O, çok yücedir, çok büyüktür” buyruğunda geçen “onlar” zamirinin, müşriklere ait olma ihtimali vardır. Çünkü âyetin öncesinde onların sözü geçmektedir. Zamirlerde kaide ise sözü geçen en yakın isme ait olmalarıdır. O takdirde mana şöyle olur:
Kıyamet günü gelip de müşriklerin kalplerinden korku giderildiğinde, akılları başlarına gelip onlara dünyadaki hallerine ve peygamberlerin getirdikleri hakkı yalanlamalarına dair soru sorulduğunda gittikleri küfür ve şirk yolunun batıl olduğunu itiraf edecekler, Allah’ın söylediklerinin, peygamberlerin Allah’tan getirdikleri haberlerin hakkın ta kendisi olduğunu bildireceklerdir. “Evvelce gizledikleri şeyler karşılarına çıkmış olacaktır.”(el-En’âm, 6/28)Böylelikle hakkın Allah’a ait olduğunu bilecekler ve günahlarını itiraf edeceklerdir.“O” hem zatı ile “çok yüce”dir. Bütün yaratılmışların üstündedir. Hem de onların hepsini emri altına almıştır. O, kadri itibari ile de yücedir. Çünkü O’nun pek büyük, son derece üstün ve şerefli sıfatları vardır. O, zat ve sıfatları itibari ile de “çok büyüktür.” O’nun yüceliğinin bir tecellisi, O’nun hükmünün üstün gelmesi ve mütekebbirlerle müşriklerin nefisleri dahil bütün nefislerin O’na zillet ve itaatle boyun eğmesidir. İşte ifadelerin akışının delalet ettiği en açık mana, en kuvvetli anlam budur.
Söz konusu zamirin meleklere ait olma ihtimali de vardır. Çünkü Yüce Allah, vahiy ile konuştuğunda melekler onu işitirler. Bu sebeple bayılır ve Allah’a secdeye kapanırlar. Başını ilk kaldıracak kişi Cebrail olur. Allah ona dilediği vahiyler ile kelâmını bildirir. Meleklerin baygınlığı geçip korkuları gidince kendilerinin baygın olarak yere yıkılmalarına sebep olan sözün ne olduğunu biri diğerine:“Rabbiniz ne buyurdu?” diye sorar.
Biri ötekine ya O’nun haktan başka bir şey söylemediğini bildiklerinden özetle:“Hakkı (buyurdu)” derler, yahut da O’ndan işitmiş oldukları sözü naklederek: Şöyle şöyle buyurdu; derler ki bu da o hakka dahildir.
Buna göre buyruğun anlamı şöyle olur: Niteliklerini, acizliklerini, eksikliklerini, hiçbir şekilde fayda sağlamadıklarını belirttiğimiz bu uydurma ilâhlara müşrikler, Allah ile birlikte ibadet ettiler. Böylelikle onlar, o pek büyük, yüce ve azim olan Rabbe ihlas ile ibadetten yan çizip yüz çevirdiler. Halbuki O’nun azamet ve celali dolayısı ile o şerefli melekler, o Allah’a pek yakınlaştırılmış olan varlıklar bile O’nun kelâmını işittiklerinde bu derece itaatle boyun eğerler ve hatta baygın düşerler. Hepsi Yüce Allah’ın haktan başka hiçbir söz söylemeyeceğini ikrar ederler.
Peki, bu müşriklere ne oluyor ki şanı bu kadar yüce, mülk ve saltanatı bu kadar büyük olan zata ibadetten yüz çevirip büyükleniyorlar? O çok yüce ve pek büyük olan zat, müşriklerin ortak koşmalarından, iftira ve yalanlarından münezzehtir!
Znajte, osim toga, da će zagovaranje za nekog biti od koristi tek pošto to Veličanstveni Allah dozvoli; zagovarat će se samo za onog čijim je djelima Allah zadovoljan. Kad Svevišnji Allah progovori objavom i stanovnici nebesa, meleki, čuju Njegove riječi, udare krilima povinujući se tome. A kad strah iščili, upitaju Džibrila: “Šta ono vaš Gospodar reče?” On odgovori: “Istinu je rekao. Allah je uzvišen u pogledu Svog Bića i moći, veći je od svega što postoji.”
Every age has had many believers in the Hereafter, yet Satan has propagated such erroneous beliefs as have made the unbelievers fearless of the Hereafter. One of these is the false belief that certain beings enjoy such an elevated status before God that they can secure God’s pardon for others. Any such belief amounts to underestimating the powers of God. It is ridiculous that while these beings are themselves awe-struck by the majesty of God, they are expected by their adorers to use their influence for their salvation. Ironically, it is believed that this would suffice before God.
L’intercession auprès de Lui, exalté soit-Il, n’est effective que s’Il autorise à l’intercesseur d’intercéder puisqu'Allah, en raison de Son éminence, ne permet d'intercéder qu'à ceux qu'Il agrée. L’une des manifestations de Son éminence est lorsqu’Il parle dans le Ciel, les anges battent des ailes en signe de soumission à Ses paroles puis lorsque leur frayeur se dissipe de leurs cœurs, ils disent à Gabriel: Qu’a dit votre Seigneur ? Gabriel leur répond: Il a dit la vérité. Il est le Très Haut par Son Etre et Sa suprématie, le Grand face auquel tout est petit.
Non è utile l'intercessione presso di Lui, gloria Sua, se non da parte di chi Egli permette; e Allāh non permette l'intercessione se non a chi Egli vuole, in seguito alla Sua Maestà; e parte della Sua Maestà è il fatto che, quando Egli parla nei cieli, gli Angeli battano le ali sottomessi alla Sua Parola, in modo che i loro cuori si rasserenino. Gli angeli dissero a Jibrīl: "Cosa ha detto il vostro Dio?" Jibrīl disse: "Ha detto la verità: Egli è il Dominatore, Il Grande, Colui per il Quale ogni cosa è al di sotto di Lui".
And intercession in His presence does not benefit except for one whom Allah gives permission, and Allah does not give permission to intercede except for whom He is pleased, due to His greatness. And part of His greatness is that when He speaks in the heavens, the angels flap their wings in submission to what He says, until when the state of fear dissappears from their hearts some of them say to others: “What did your Lord just say?” The angels reply He said the truth, and He is High in His essence, and subduing, the Great.
Allah -Subhanehu ve Teâlâ- katında kendisinin izin verdiği kimseden başkasının şefaati fayda vermez ve Allah, ancak kendisinden razı olduğu kimseye şefaat etmesi için izin verir. Semaların üstünde konuştuğu zaman, meleklerin kanatlarını vurarak O'nun sözüne boyun eğip itaat etmeleri Yüce Allah'ın yüceliklerindendir. Ta ki korku, onların (meleklerin) kalplerinden giderilir ve melekler; Cebrail -aleyhisselam-'a: "Rabbiniz ne buyurdu?" derler. Cebrail -aleyhisselam-: "Hak olanı buyurdu." der. Allah; zatı ve galip gelmesi ile yüce ve yüksek olandır, her şeyden büyüktür.
Hindi nagpapakinabang ang pamamagitan sa harap Niya – kaluwalhatian sa Kanya – maliban sa para sa sinumang nagpahintulot Siya para rito. Si Allāh ay hindi nagpapahintulot ng pamamagitan – maliban sa para sa sinumang kinalugdan – dahil sa kadakilaan Niya. Bahagi ng kadakilaan Niya na kapag nagsalita Siya sa langit ay nagkakampay ang mga anghel ng mga pakpak nila bilang pagpapakumbaba sa sinabi Niya." Hanggang sa nang pumawi Siya ng hilakbot sa mga puso nila ay nagsabi ang mga anghel kay [Anghel] Gabriel: "Ano ang sinabi ng Panginoon ninyo?" Nagsabi si [Anghel] Gabriel: "Sinabi Niya ang katotohanan." Siya ay ang Mataas sa sarili Niya at paggapi Niya, ang Malaki na ang bawat bagay ay mababa sa Kanya.
Syafaat di sisi Allah -Subḥānahu- tidak berguna kecuali bagi siapa yang Allah izinkan untuk memberikannya, dan Allah tidak mengizinkan kecuali siapa yang Dia ridai, hal ini karena keagungan-Nya. Di antara keagungan Allah adalah bila Dia berfirman di langit maka para malaikat meletakkan sayap mereka sebagai wujud dari ketakutan dan ketundukan mereka kepada firman-Nya, hingga ketika rasa takut itu hilang dari hati mereka, mereka berkata, “Apa yang Tuhan kalian firmankan?” Jibril menjawab, “Ia memfirmankan kebenaran dan Dia Mahatinggi dengan Zat dan kekuasaan-Nya, lagi Mahabesar yang selain-Nya lebih kecil.
Và sự can thiệp không hề có giá trị với Allah ngoại trừ những ai được Ngài cho phép y, Allah không cho phép bất kỳ ai quyền can thiệp ngoại trừ những ai được sự hài lòng của Ngài; vì đó là sự vĩ đại của Ngài, và từ sự vĩ đại của Ngài khi Ngài phán bảo ở tận trời cao thì các vị Thiên Thần sẽ vỗ đôi cánh của họ trong sự rung sợ mà phục tùng trước lời phán của Ngài mãi cho đến khi các vị Thiên Thần hoàn hồn trở lại rồi họ bảo với đại Thiên Thần Jibril: "Thượng Đế của các người phán điều gì vậy ?" Đại Thiên Thần Jibril bảo: "Chân Lý." Bởi vì, Ngài là Đấng Tối Cao và đầy Quyền Lực, Đấng thật Vĩ Đại mọi thứ điều là của Ngài.
La intercesión no beneficia excepto a quien Al-lah se lo permite, y Al-lah solo le permite interceder a aquel con quien Él está complacido, debido a Su grandeza. Y es por Su grandeza que cuando Él habla en el cielo, los ángeles baten sus alas en sumisión a lo que Él dice, hasta que, cuando el miedo desaparece de sus corazones, se dicen unos a otros: “¿Qué acaba de decir tu Señor?” Los ángeles responden que Él dijo la verdad, y que Él es Excelso en Su esencia, y en su dominio es Grande.
Consideration of the psychology of the addressee in debates and avoidance of any approach that may provoke violent attitude
In verse 24: وَإِنَّا أَوْ إِيَّاكُمْ لَعَلَىٰ هُدًى أَوْ فِي ضَلَالٍ مُّبِينٍ (And We or you are either on the right path or in open error - 34:24), this address is beamed at polytheists and disbelievers. In their case, what was needed was already done. That Allah Ta’ ala was the creator, the master, and all-powerful in the absolute sense was proved decisively and explicitly. That idols and everything else other than Allah was weak and helpless was demonstrated clearly. After having done all this, the occasion demanded that Mushriks are told in clear terms that they were ignorant and astray in bypassing Allah and electing to worship idols and shaitans. But, the noble Qur'an has opted for a wonderfully wise form of address, something that should serve as guidance for all those who are engaged in the mission of da'wah and tabligh or in debates against opponents of Islam and votaries of the false. It will be noticed that the disbelieving adversaries addressed in this verse were not called kafirs, infidels, disbelievers or the ones gone astray. Rather, a change was introduced in the mode and content of the address. The arguments and proofs were already clear. In their presence, no sensible person could say that tauhid (Oneness of Allah or pure monotheism) and shirk (the attribution of partners in the pristine divinity of Allah) are equally true and that the adherents of both are following the truth. Instead of that, it is certain that one of these two is following the path of truth while the other is in error. Now, it is up to you. You think and you decide as to who is on the side of truth. Is it we or is it you? Had the addressee been called a disbeliever or someone who had gone off the track of truth, it could have made him angry. This approach was avoided. In its place, the approach was kept so affectionate and disarming that it would make even the most diehard adversary left with no choice but to consider what was being proposed (from Qurtubi and Bayan-ul-Qur an)
This method of prophetic call, good counsel and good-mannered debate - in line with the command of the Qur'an: وَجَادِلْهُم بِالَّتِي هِيَ أَحْسَنُ (wa jadilhum bil-lati hiya ahsan: (and argue with them in the best manners - 16:125) - is something ` Ulama' should keep in sight all the time. Once this stands ignored, everything done in the fair name of da'wah, tabligh and debate becomes ineffective, rather harmful. As a result, adversaries turn adamant and cling to their error far more firmly.
Ey Rasûl! O müşriklere de ki: "Gökyüzünden yağmuru indirerek ve yeryüzünden meyveler, ekinler, mahsuller ve bunların dışında diğer şeyleri çıkararak sizi rızıklandıran kimdir?" De ki: "Sizi oradan rızıklandıran Allah'tır." De ki: "Ey müşrikler! Biz veya siz, ikimizden biri ya doğru yol üzerinde veya hak yoldan apaçık bir sapıklık içindedir. İkimizden biri kaçınılmaz olarak sapıklık üzerindedir. Şüphesiz hidayet ve doğru yol üzere olanlar Müminlerdir. Sapıklık ehli olanlar ise müşriklerdir.''
Sabihin mo, O Sugo, sa mga tagapagtambal na ito: "Sino ang tumutustos sa inyo mula sa mga langit sa pamamagitan ng pagpapababa ng ulan at mula sa lupa sa pamamagitan ng pagpapatubo ng mga bunga, mga pananim, mga prutas, at iba pa roon?" Sabihin mo: "Si Allāh ay ang tumutustos sa inyo mula sa mga iyon. Tunay na kami o kayo, O mga tagapagtambal, ay talagang nasa isang kapatnubayan o nasa isang pagkaligaw na maliwanag palayo sa daan sapagkat ang isa sa atin ay walang pasubaling gayon. Walang duda na ang mga alagad ng patnubay ay ang mga mananampalataya at na ang mga alagad ng pagkaligaw ay ang mga tagapagtambal."
Katakanlah -wahai Rasul- kepada kaum musyrikin itu, "Siapa yang memberi kalian rezeki dari langit dengan menurunkan hujan dan dari bumi dengan menumbuhkan biji-bijian, tanam-tanaman, buah-buahan, dan selainnya?" Katakanlah, "Dialah Allah yang memberi kalian rezeki darinya." Siapa di antara kita -wahai kaum musyrikin-, kami atau kalian yang berada di atas hidayah atau kesesatan yang nyata dari jalan yang benar? Salah seorang dari kita pasti demikian. Tidak ada keraguan bahwa orang-orang yang mendapat petunjuk adalah kaum mukminin dan bahwa orang-orang yang tersesat adalah kaum musyrikin.
Hỡi Thiên Sứ, Ngươi hãy nói với người đa thần: "Ai cung cấp bổng lộc cho các ngươi từ trên trời bằng việc ban mưa xuống trái đất làm mọc ra cây cối, vườn tược và trái quả và những thứ khác?" Hãy bảo chúng: "Chính Allah là Đấng cung cấp bổng lộc đó cho các ngươi. Vậy chúng tôi và các người - hỡi những người đa thần - ai là những người được hướng dẫn và ai là những kẻ lầm lạc rõ ràng, chắc chắn chúng ta không nằm ngoài hai con đường đó. Và không nghi ngờ gì nữa rằng người được hướng dẫn chính là những người có đức tin còn kẻ lầm lạc chính là những kẻ đa thần."
Mensajero, diles a esos idólatras: “¿Quién los sustenta desde los cielos al hacer brotar los cultivos, las plantas y las frutas?” Di: “Es Al-lah quien los sustenta. ¡Idólatras! Solo uno de nosotros está en la verdadera guía y el otro en un extravío evidente. No cabe duda de que los creyentes están bien guiados y los idólatras están extraviados”.
Say - O Messenger, to these idolaters: “Who provides you from the skies by bringing out the crops, plants and fruits?” Say: “It is Allah who provides you. O idolaters! only one of us can be rightly guided with the other on clear misguidance. There can be no doubt that the believers are on clear guidance and the idolaters are misguided.”
24- De ki:“Göklerden ve yerden sizi rızıklandıran kim?”“Allah’tır” de. “O halde ya biz ya da siz, iki taraftan biri hidâyet üzere biri de apaçık bir sapıklık içindedir.”
25- De ki:“Siz bizim işlediğimiz günahlardan sorumlu tutulmayacaksınız, biz de sizin işlediklerinizden sorumlu tutulmayacağız.”
26- De ki:“Rabbimiz bizi bir araya toplayacak, sonra da aramızda hak ile hüküm verecektir. O, adaletle hükmedendir, her şeyi bilendir.”
27- De ki:“O’na koştuğunuz ortakları bana gösterin bakalım (hani nerdeler)! Asla (gösteremezsiniz)! Bilakis O, Azîz ve Hakîm olan Allah’tır (hiçbir ortağı yoktur).”
24. Yüce Allah, peygamberi Muhammed sallallahu aleyhi ve sellem’e Allah’a ortak koşanlara, ortak koşmalarının doğruluğu hakkında soru sorarak şunları söylemesini emretmektedir:“De ki: Göklerden ve yerden sizi rızıklandıran kim?” Hiç şüphesiz onlar bu rızkı verenin Allah olduğunu itiraf edeceklerdir. Eğer kendileri itiraf etmeyecek olurlarsa bizzat sen:“Allah’tır, de.”Çünkü böyle bir sözü reddedecek, çürütecek hiç kimse yoktur. Göklerden ve yerden size rızık verenin, üzerinize yağmur yağdıranın, sizin için bitkileri bitirenin, yeryüzünde nehirler akıtanın, ağaçlardan meyveler çıkartanın, bütün hayvanları sizin faydanıza ve size rızık olmak üzere yaratanın yalnız ve yalnız Allah olduğu açıkça ortaya çıktığına göre sizler, ne diye hiçbir rızık veremeyen ve en ufak bir fayda sağlayamayan varlıklara ibadet ediyorsunuz?“O halde ya biz ya da siz, iki taraftan biri hidâyet üzere biri de apaçık bir sapıklık içindedir” İki kesimden biri, biz yahut siz, ya oldukça aşikar, açıkça görülen, üstün bir hidâyet yolu üzerindeyiz yahut da içine gömüldüğümüz apaçık bir sapıklıktayız. Bu tarz bir söz, ancak hakkı apaçık gören, doğruyu açıkça tespit eden, izlediği yolun hak olduğuna, hasmının ve karşı tarafın izlediği yolun batıl olduğuna kesin kanaat getiren kimsenin söyleyebileceği bir sözdür.
Yani bizler, elimizde bulunan delilleri ve sizlerin tutunduğunuz şeyleri açıklamış bulunuyoruz. Bunlar sayesinde aramızdan kimin haklı kimin haksız, kimin hidâyette kimin de sapık olduğu kesin ve hiçbir şüpheye yer bırakmayacak şekilde ortaya çıkmış bulunmaktadır. O kadar ki artık kimin haklı kimin haksız olduğunu söylemeye bile gerek yok!
Diğer bütün mahlukatı yaratan, onlarda bütün türleri ile tasarrufta bulunan, bütün nimetleri ihsan eden, mahlukata rızıklarını veren, her türlü nimeti onlara ulaştıran, her türlü sıkıntılarını açıp gideren, bütün hamdler/övgüler kendisine layık olan, hakimiyet bütünü ile kendisinin olan, heybeti karşısında meleklerin ve onların dışındaki yaratılmışların zilletle boyun eğdiği, azameti önünde boyun büktüğü, bütün şefaatçilerin kendisinden korktuğu, izni olmaksızın O’nun yanında onlardan hiçbir kimsenin şefaat edemeyeceği, zatı ile sıfatları ile fiilleri ile yüce, üstte ve büyük olan, bütün kemâl, celal, cemal, hamd, senâ ve şeref kendisinin olan yaratıcıya ibadete çağıran, bu yüce şana sahip olana yakınlaşmaya, O’nun için ihlasla amelde bulunmaya davet ederek O’nun dışındaki varlıklara ibadeti yasaklayan, hiçbir şey yaratamayan, rızık veremeyen, ne kendilerine ne de kendilerine ibadet edenlere fayda sağlayamayan, onlara gelecek zararı önleyemeyen, öldüremeyen, hayat veremeyen, ölümden sonra diriltemeyen, aksine akılsız, cansız, kendisine ibadet edenlerin dualarını işitemeyen, işitse dahi bu dualarını kabul edip cevap veremeyen, kıyamet günü geldiğinde de kendilerini ve ortak koşmalarını inkâr edecek ve ortak koşanlardan uzak olduklarını belirtecek olan, karşılıklı lanetleşerek onları reddedecek olan, hükümranlıktan en ufak bir paya sahip bulunmayan, onda hiçbir ortaklıkları da olmayan, Allah’ın izni olmaksızın bağımsız olarak şefaat yetkileri bulunmayan putlara, heykellere ve kabirlere yakın olmayı isteyen, bu vasıfta olan varlıklara dua edip elinden geldiğince bunlara yaklaşmaya çalışan, dinini Allah’a halis kılanlara düşmanlık ederek savaş açan, dini yalnızca Allah’a halis kılmak üzere gelen peygamberleri yalanlayan kimseleri birbirleri ile mukayese edecek olursanız; bu iki kesimden kimin hidâyette, kimin sapık olduğunu, kimin mutlu kimin bedbaht olduğunu görürsünüz. Bu hususta ayrıca bir açıklamaya da gerek yoktur. Çünkü durumun ortaya koyduğu gerçekler, dilin söylediklerinden daha açıktır.
25. Onlara “de ki: Siz bizim işlediğimiz günahlardan sorumlu tutulmayacaksınız, biz de sizin işlediklerinizden sorumlu tutulmayacağız.” Yani her birimizin ameli kendisinedir. Biz suç ve günah işleyecek olursak bundan dolayı siz sorumlu olmazsınız, biz de sizin yaptığınız işlerden sorumlu olmayacağız. O halde bizim de sizin de maksadımız hakkı araştırmak, bulmak ve adaletli olan yolu izlemek olmalıdır. Bırakın bizim yaptıklarımızı! Bizim amellerimiz sizin hakka tabi olmanıza engel olmasın. Şüphesiz dünya hükümleri zahiren ortaya çıkanlara göre işler ve buna göre bu hususlarda hakka uyulur ve batıldan uzak kalınır. Amellere gelince onların karşılığının verileceği yer başkadır. Orada hükmedenlerin en yücesi ve adalet yapanların en adaletlisi hasımlar arasında hükmünü verecektir. Bundan dolayı Yüce Allah şöyle buyurmaktadır:
26. “De ki: Rabbimiz bizi bir araya toplayacak sonra aramızda” kimin doğru, kimin yalancı olduğunu, kimin mükâfatı, kimin de cezayı hak ettiğini açıkça ortaya koyacak şekilde “hak ile hüküm verecektir.” İçinden çıkılamayan davaları gereken şekilde hükme bağlayacaktır. O, davaları çözenlerin en hayırlısıdır.
27. Ey Peygamber ve senin görevini ifa etmek durumunda olanlar! “De ki: O’na koştuğunuz ortakları bana gösterin bakalım.” Nerededirler? Onları bilmenin yolu nedir? Yerde midirler, gökte midirler? Zira gizliyi ve açığı bilen zat, bize varlık aleminde kendisinin hiçbir ortağının bulunmadığını haber vermiştir:“Onlar Allah’ın dışında kendilerine ne bir zarar ne de bir fayda veremeyecek şeylere taparlar. Bir de: Bunlar Allah katında bizim şefaatçilerimizdir, derler. De ki: Allah’a göklerde ve yerde bilmediği bir şeyi mi haber veriyorsunuz? O, ortak tutmakta oldukları her şeyden münezzeh ve yücedir.”(Yunus, 10/18); “Allah’tan başkasına tapanlar dahi Allah’a koştukları ortaklara uymuyorlar. Onlar ancak zanna uyuyor ve sadece yalan söylüyorlar.”(Yunus, 10/66)
Aynı şekilde Allah’ın has kulları olan peygamberler ve rasûller de O’nun bir ortağının olmadığını biliyorlar. O halde ey müşrikler, sizler kendi batıl kanaatlerinize dayanarak Allah’a “koştuğunuz ortakları bana gösterin.” Onların böyle bir soruya cevap verme imkânları yoktur. Bundan dolayı:“Asla!” buyrulmuştur. Yani Allah’ın ortağı, eşi benzeri ve zıddı yoktur. “Bilakis O, Azîz” her şeyi emri altına alan, bütün varlıkların emrine boyun eğdiği, O’nun tarafından idare edilip amade kılındığı, işleri çekip çeviren “ve Hakîm olan” yarattıklarını sağlam ve güçlü kılan, indirdiği şer’î hükümleri en güzel hikmetlerle donatan, kendisinden başka hiçbir kimsenin ilâhlığa ve ma’bud edinilmeye layık olmadığı “Allah’tır.”
Eğer O’nun şeriatında, tevhidin, dinin kendisine halis kılınmasını emretmesinin, bunu sevmesinin ve bunu kurtuluş yolu kılmasının; kendisine ortak koşmayı ve O’nun dışındaki varlıkları O’na eşler edinmeyi yasaklamasının, bunu da bedbahtlığın ve helâk oluşun yolu olarak tespit etmiş olmasının dışında hiçbir hikmet bulunmamış olsaydı dahi bu, bile O’nun hikmetinin kemâline yeterli, açık ve kesin bir delil olurdu. Peki O’nun vermiş olduğu bütün emirler ve yasaklar aynı şekilde hikmeti ihtiva ettiğine göre daha ne söylenebilir?!
Di', O Messaggero, a questi idolatri: "Chi vi sostiene dai cieli, facendo scendere la pioggia, e facendo germogliare i campi e i frutti dalla terra? In verità, Allāh è Colui che vi sostiene tramite essa, e/o noi o voi, o idolatri, siamo sulla Retta Via o chiaramente sviati da essa: uno di noi è senza dubbio in tale condizione, e non vi è dubbio che i ben guidati siano i credenti, e non vi è dubbio che gli sviati siano gli idolatri"
Upitaj bezbožnike, o Poslaniče: “Ko vam daje nafaku s neba, u obliku kiše pomoću koje rastu plodovi, žitarice i voće?” Ti reci: “Allah je Onaj Koji opskrbu daje! Pa jesmo li onda mi ili ste vi na Putu pravom, odnosno usred zablude očite? Neko od nas ne postupa pravilno. Bez imalo sumnje, vjernici postupaju ispravno, a mnogobošci neispravno.”
"Katakanlah, 'Siapakah yang memberi rizki kepadamu dari langit dan bumi?' Katakanlah, 'Allah;' dan sesungguhnya kami atau kamu (wahai orang-orang musyrik), pasti berada dalam kebenaran atau dalam kesesatan yang nyata. Katakanlah, 'Kamu tidak akan ditanya tentang dosa yang kita perbuat dan kami tidak akan ditanya pula tentang apa yang kamu perbuat.' Katakanlah, 'Rabb kita akan mengumpulkan kita semua, kemudian Dia memberi keputusan antara kita dengan benar. Dan Dia-lah Maha Pemberi keputusan lagi Maha Mengetahui. Katakanlah, 'Perlihatkanlah kepadaku sembahan-sembahan yang kamu hubungkan denganNya sebagai sekutu-sekutu, sekali-kali tidak mungkin! Sebenarnya Dia-lah yang Mahaperkasa lagi Mahabijaksana'." (Saba`: 24-27).
(24) Allah سبحانه وتعالى memerintah NabiNya, Muhammad a, untuk mengatakan kepada orang yang mempersekutukan Allah dan menanyakan kepadanya tentang kebenaran[66] syiriknya,﴾ مَن يَرۡزُقُكُم مِّنَ ٱلسَّمَٰوَٰتِ وَٱلۡأَرۡضِۖ ﴿ "Siapakah yang memberi rizki kepadamu dari langit dan bumi?" Sebab mereka terpaksa harus mengakui bahwasanya Dia adalah Allah. Dan jika mereka tidak mau mengakui, maka ﴾ قُلِ ٱللَّهُۖ ﴿ "Katakanlah, 'Allah'," niscaya kamu tidak akan menjumpai orang yang menolak perkataan ini. Kalau sudah terbukti bahwa Allah semata yang memberi kalian rizki dari langit dan bumi, dan yang menurunkan hujan untuk kalian serta menumbuhkan berbagai tanaman, memancarkan sungai untuk kalian dan menimbulkan buah-buahan dari berbagai pohon dan menciptakan berbagai hewan semuanya untuk kalian, untuk kepentingan kalian dan rizki kalian, lalu kenapa kalian menyembah sesuatu yang sama sekali tidak memberikan rizki kepada kalian dan tidak memberikan satu man-faat pun kepada kalian?
Dan FirmanNya, ﴾ وَإِنَّآ أَوۡ إِيَّاكُمۡ لَعَلَىٰ هُدًى أَوۡ فِي ضَلَٰلٖ مُّبِينٖ ﴿ "Dan se-sungguhnya kami atau kamu (wahai orang-orang musyrik), pasti berada dalam kebenaran atau dalam kesesatan yang nyata," yakni, salah satu dari dua golongan dari kami dan kalian ada yang berpegang teguh pada petunjuk dalam keadaan mengunggulinya, atau ada di dalam kesesatan yang nyata dalam keadaan tenggelam di dalamnya.
Dan perkataan ini diucapkan oleh orang yang kebenaran menjadi jelas baginya dan yang benar menjadi terang, dan ia me-negaskan terhadap kebenaran yang dianutnya dan terhadap ke-palsuan apa yang dianut oleh musuhnya. Maksudnya, kami telah menjelaskan dalil-dalil yang sangat jelas bagi kami dan kalian, yang dengannya dapat diketahui dengan seyakin-yakinnya, tidak ada keraguan lagi padanya, siapa yang benar dari kita dan siapa pembuat kepalsuan, siapa yang mendapat petunjuk dan siapa yang tersesat, sehingga penentuan sudah tidak berguna lagi sesudahnya. Sebab, jika kamu membandingkan[67] antara orang yang mengajak untuk beribadah kepada Allah, Sang Pencipta semua makhluk, Yang mengaturnya dengan berbagai bentuk otoritasNya, Yang mencurahkan seluruh kenikmatan, Yang memberi mereka rizki dan melimpahkan kepada mereka segala bentuk nikmat dan mencegah dari mereka segala bentuk bencana, Yang kepunyaanNya-lah segala puja dan puji, kerajaan semuanya, dan setiap orang dari malaikat dan selain mereka semuanya tunduk kepada kebesaranNya, meng-hinakan diri di hadapan keagunganNya, setiap pemberi syafa'at takut kepadaNya, tiada seorang pun dari mereka yang dapat mem-beri syafa'at di sisiNya kecuali dengan izin dariNya, Yang Maha-tinggi lagi Mahabesar dalam Dzat, sifat-sifat dan segala perbuatan-Nya, yang milikNya-lah segala kesempurnaan, segala kemuliaan, segala keindahan dan segala puji, puja dan sanjungan.
Orang itu mengajak kepada Tuhan yang sedemikian rupa keadaanNya, dan kepada ketulusan beramal kepadaNya, melarang beribadah kepada selainNya, (bandingkan) dengan orang-orang yang mendekatkan diri kepada berhala, patung dan kuburan yang sama sekali tidak menciptakan, tidak memberi rizki, tidak dapat menyelamatkan dirinya dan diri orang yang menyembahnya dan tidak pula dapat menimpakan bahaya, tidak dapat mematikan, menghidupkan dan membangkitkan, bahkan itu semua adalah benda-benda mati yang tidak berakal, tidak mendengar seruan para penyembahnya, dan kalau seandainya dia mendengar pun, niscaya tidak akan dapat mengabulkannya untuk mereka, sedang-kan di Hari Kiamat kelak mereka mengingkari kesyirikan mereka dan berlepas diri dari mereka serta saling mengutuk di antara mereka. Mereka sama sekali tidak mempunyai bagian sedikit pun dari kekuasaan, tidak memiliki persekutuan padanya, tidak pula memiliki bantuan di dalamnya, dan tidak memiliki hak memberi-kan syafa'at secara independen tanpa campur tangan Allah. Lalu ia menyeru (berdoa) kepada orang yang sedemikian ini sifatnya dan mendekatkan diri kepadanya sebisa mungkin dan memusuhi orang yang menuluskan kepatuhan hanya kepada Allah semata serta menyatakan dusta para utusan Allah yang membawa syariat de-ngan ikhlas semata karena Allah, maka akan menjadi jelas bagimu[68] golongan yang mana yang mendapat petunjuk dan yang tersesat, yang celaka dan yang berbahagia; dan kamu tidak perlu diberi tahu tentang hal itu, karena deskripsi keadaan sudah lebih jelas daripada ungkapan lisan.
(25) ﴾ قُل ﴿ "Katakanlah" kepada mereka, ﴾ لَّا تُسۡـَٔلُونَ عَمَّآ أَجۡرَمۡنَا وَلَا نُسۡـَٔلُ عَمَّا تَعۡمَلُونَ ﴿ "Kamu tidak akan ditanya tentang dosa yang kita perbuat dan kami tidak akan ditanya pula tentang apa yang kamu perbuat," mak-sudnya, masing-masing kita dan kalian menanggung perbuatannya masing-masing, kalian tidak akan diminta pertanggungjawaban tentang perbuatan kami dan dosa-dosa kami kalau kami melaku-kannya, dan kami tidak akan diminta pertanggungjawaban ten-tang perbuatan kalian, maka hendaklah tujuan kami dan kalian adalah mencari yang benar dan menempuh jalan terbuka (adil dan objektif), dan tinggalkanlah apa yang telah (terlanjur) kita lakukan dan jangan menjadi penghalang bagi kalian untuk mengikuti al-haq (kebenaran). Sebab, sesungguhnya hukum-hukum yang di-berlakukan di dunia ini hanya dalam hal-hal yang nampak, di situ kebenaran diikuti dan kebatilan dijauhi. Adapun amal-amal per-buatan, maka ia mempunyai negeri yang lain di mana di dalamnya Sang Mahabijaksana memberikan keputusan, Sang Mahaadil me-netapkan keputusan di antara orang-orang yang berselisih.
(26) Maka dari itu Dia berfirman, ﴾ قُلۡ يَجۡمَعُ بَيۡنَنَا رَبُّنَا ثُمَّ يَفۡتَحُ بَيۡنَنَا ﴿ "Katakanlah, 'Rabb kita akan mengumpulkan kita semua'," maksudnya, Dia akan memberikan keputusan di antara kita, yang dengannya akan dapat dibedakan mana yang benar (jujur) dan mana yang dusta; mana yang berhak mendapat pahala dan mana yang berhak diazab; dan Dia adalah sebaik-baik pemberi keputusan.
(27) ﴾ قُلۡ ﴿ "Katakanlah" kepada mereka, wahai rasul, dan wahai orang yang mewakilimu, ﴾ أَرُونِيَ ٱلَّذِينَ أَلۡحَقۡتُم بِهِۦ شُرَكَآءَۖ ﴿ "Perlihat-kanlah kepadaku sembahan-sembahan yang kamu hubungkan denganNya sebagai sekutu-sekutu," maksudnya, di mana mereka? Di mana jalan untuk mengenal mereka? Apakah mereka ada di bumi atau di langit? Karena sesungguhnya Allah Yang Maha Mengetahui hal-hal yang ghaib dan nyata telah menginformasikan kepada kami, bahwa di dalam wujud (alam semesta ini) ia sama sekali tidak mempunyai seorang sekutu pun,
﴾ وَيَعۡبُدُونَ مِن دُونِ ٱللَّهِ مَا لَا يَضُرُّهُمۡ وَلَا يَنفَعُهُمۡ وَيَقُولُونَ هَٰٓؤُلَآءِ شُفَعَٰٓؤُنَا عِندَ ٱللَّهِۚ قُلۡ أَتُنَبِّـُٔونَ ٱللَّهَ بِمَا لَا يَعۡلَمُ ﴿
"Dan mereka menyembah selain dari Allah sesuatu yang tidak dapat mendatangkan kemudaratan kepada mereka dan tidak pula kemanfaatan, dan mereka berkata, 'Mereka itu adalah pemberi syafa'at kepada kami di sisi Allah.' Katakanlah, 'Apakah kamu mengabarkan kepada Allah apa yang tidak diketahuiNya?'" (Yunus: 18).
﴾ وَمَا يَتَّبِعُ ٱلَّذِينَ يَدۡعُونَ مِن دُونِ ٱللَّهِ شُرَكَآءَۚ إِن يَتَّبِعُونَ إِلَّا ٱلظَّنَّ وَإِنۡ هُمۡ إِلَّا يَخۡرُصُونَ 66 ﴿
"Dan orang-orang yang menyeru sekutu-sekutu selain Allah, tidaklah mengikuti (suatu keyakinan). Tidaklah mereka mengikuti kecuali prasangka belaka, dan mereka hanyalah menduga-duga." (Yunus: 66).
Demikian pula orang-orang istimewa dari makhlukNya, yaitu para nabi dan para rasul, mereka tidak mengetahui adanya sekutu bagiNya. Maka, wahai sekalian kaum musyrikin, perlihat-kanlah kepadaku sembahan-sembahan yang kalian hubungkan dengan Allah sebagai sekutu-sekutuNya menurut klaim palsu kalian!
Permintaan ini tidak mungkin mereka penuhi, maka dari itu Allah berfirman, ﴾ كـَلَّاۚ ﴿ "Sekali-kali tidak mungkin." Maksudnya, Allah sama sekali tidak mempunyai sekutu, tandingan dan lawan. ﴾ بَلۡ هُوَ ٱللَّهُ ﴿ "Sebenarnya Dia-lah Allah" yang tidak ada yang berhak disembah dan diibadahi, kecuali Dia ﴾ ٱلۡعَزِيزُ ﴿ "yang Mahaperkasa" yang mengalahkan segala sesuatu. Maka segala sesuatu, semuanya dikendalikan, dikalahkan dan ditundukkanNya. ﴾ ٱلۡحَكِيمُ ﴿ "Lagi Mahabijaksana," yang menciptakan dengan sangat rapi dan membuat indah apa yang diciptakanNya, dan sangat baik apa yang disyariat-kanNya. Kalaupun tidak ada dalam hikmah syariatnya kecuali hanya (pertama) perintah mengesakanNya dan mengikhlaskan kepatuhan (agama) hanya kepadaNya dalam keadaan mencintai hal ini dan menjadikannya sebagai jalan keselamatan, dan (kedua) larangan berbuat syirik dan mengambil sembahan-sembahan selain Dia, serta menjadikan hal ini sebagai jalan kesengsaraan dan kebi-nasaan, maka hal ini sudah sangat cukup untuk menjadi argumen (bukti) atas kesempurnaan hikmah (kebijaksanaan)Nya; lalu bagai-mana dengan keadaan syariat di mana seluruh yang Dia perintah-kan dan apa yang Dia larang mencakup hikmah?
Allah has no partner in anything whatsoever
Allah tells us that He is unique in His power of creation and His giving of provision, and that He is unique in His divinity also. As they used to admit that no one in heaven or on earth except Allah gave them provision, i.e., by sending down water and causing crops to grow, so they should also realize that there is no god worthy of worship besides Him.
وَإِنَّآ أَوْ إِيَّاكُمْ لَعَلَى هُدًى أَوْ فِى ضَلَـلٍ مُّبِينٍ
(And verily, (either) we or you are rightly guided or in plain error.) `One of the two sides must be speaking falsehood, and one must be telling the truth. There is no way that you and we could both be following true guidance, or could both be misguided. Only one of us can be correct, and we have produced the proof of Tawhid which indicates that your Shirk must be false.' Allah says:
وَإِنَّآ أَوْ إِيَّاكُمْ لَعَلَى هُدًى أَوْ فِى ضَلَـلٍ مُّبِينٍ
(And verily, (either) we or you are rightly guided or in plain error.) Qatadah said, "The Companions of Muhammad ﷺ said this to the idolators: `By Allah, we and you cannot be following the same thing, only one of us can be truly guided."' `Ikrimah and Ziyad bin Abi Maryam said, "It means: we are rightly guided and you are in plain error."
قُل لاَّ تُسْـَلُونَ عَمَّآ أَجْرَمْنَا وَلاَ نُسْـَلُ عَمَّا تَعْمَلُونَ
(Say: "You will not be asked about our sins, nor shall we be asked of what you do.") This indicates disowning them, saying, `you do not belong to us and we do not belong to you, because we call people to Allah, to believe that He is the Only God and to worship Him alone. If you respond, then you will belong to us and we to you, but if you reject our call, then we have nothing to do with you and you have nothing to do with us.' This is like the Ayat:
وَإِن كَذَّبُوكَ فَقُل لِّى عَمَلِى وَلَكُمْ عَمَلُكُمْ أَنتُمْ بَرِيئُونَ مِمَّآ أَعْمَلُ وَأَنَاْ بَرِىءٌ مِّمَّا تَعْمَلُونَ
(And if they deny you, say: "For me are my deeds and for you are your deeds! You are innocent of what I do, and I am innocent of what you do!") (10:41)
قُلْ يأَيُّهَا الْكَـفِرُونَ - لاَ أَعْبُدُ مَا تَعْبُدُونَ - وَلاَ أَنتُمْ عَـبِدُونَ مَآ أَعْبُدُ - وَلاَ أَنَآ عَابِدٌ مَّا عَبَدتُّمْ وَلاَ أَنتُمْ عَـبِدُونَ مَآ أَعْبُدُ لَكُمْ دِينُكُمْ وَلِىَ دِينِ
(Say: "O disbelievers! I worship not that which you worship, Nor will you worship that which I worship. And I shall not worship that which you are worshipping. Nor will you worship that which I worship. To you be your religion, and to me my religion.") (104:1-6).
قُلْ يَجْمَعُ بَيْنَنَا رَبُّنَا
(Say: "Our Lord will assemble us all together...") means, `on the Day of Resurrection, He will bring all of creation together in one arena, then He will judge between us with truth, i.e., with justice.' Each person will be rewarded or punished according to his deeds; if they are good, then his end will be good, and if they are bad, then his end will be bad. On that Day they will know who has attained victory, glory and eternal happiness, as Allah says: U
وَيَوْمَ تَقُومُ السَّاعَةُ يَوْمَئِذٍ يَتَفَرَّقُونَ - فَأَمَّا الَّذِينَ ءَامَنُواْ وَعَمِلُواْ الصَّـلِحَـتِ فَهُمْ فِى رَوْضَةٍ يُحْبَرُونَ - وَأَمَّا الَّذِينَ كَفَرُواْ وَكَذَّبُواْ بِـَايَـتِنَا وَلِقَآءِ الاَّخِرَةِ فَأُوْلَـئِكَ فِى الْعَذَابِ مُحْضَرُونَ
(And on the Day when the Hour will be established -- that Day shall (all men) be separated. Then as for those who believed and did righteous good deeds, such shall be honored and made to enjoy luxurious life (forever) in a Garden of Delight. And as for those who disbelieved and denied Our Ayat, and the meeting of the Hereafter, such shall be brought forth to the torment.) (30:14-16). Allah says:
وَهُوَ الْفَتَّاحُ الْعَلِيمُ
(And He is the Just Judge, the All-Knower of the true state of affairs.)
قُلْ أَرُونِىَ الَّذيِنَ أَلْحَقْتُمْ بِهِ شُرَكَآءَ
(Say: "Show me those whom you have joined with Him as partners...") means, `show me those gods whom you made as rivals and equals to Allah.'
كَلاَّ
Nay means, He has no peer, rival, partner or equal. Allah says:
بَلْ هُوَ اللَّهُ
But He is Allah, meaning, the One and Only God Who has no partner.
العَزِيزُ الحَكِيمُ
the Almighty, the All-Wise. means, the Owner of might with which He subjugates and controls all things, the One Who is Wise in all His Words and deeds, Laws and decrees. Blessed and exalted and sanctified be He far above all that they say. And Allah knows best.
وَمَآ أَرْسَلْنَـكَ إِلاَّ كَآفَّةً لِّلنَّاسِ بَشِيراً وَنَذِيراً وَلَـكِنَّ أَكْثَرَ النَّاسِ لاَ يَعْلَمُونَ
Ô Messager, dis à ces polythéistes: Qui vous pourvoie en pluie à partir du Ciel et en fruits et en grains à partir de la Terre ? Dis-leur ensuite: C’est Allah qui vous pourvoit et c’est nous ou vous, ô polythéistes, qui sommes ou qui êtes bien guidés ou manifestement égarés du droit chemin. Chacun de nos deux camps est soit l’un soit l’autre et il ne fait aucun doute que les bien guidés sont les croyants et que les égarés sont les mécréants.
Obrati se višebošcima, Vjerovjesniče: “Vi nećete biti odgovorni za naše grijehe na Kijametskom danu, niti ćemo mi biti odgovorni za ono što vi činite!”
Ô Messager, dis-leur: Le Jour de la Résurrection, vous ne serez pas questionnés sur les péchés que nous avons commis et nous ne serons pas questionnés sur ce que vous faisiez.
O Messenger! Say to them: “You will not be asked on the day of judgment about the sins we committed nor will we be asked about what you used to do”.
Ey Resul! Onlara de ki: "Sizler, kıyamet günü bizim işlemiş olduğumuz günahlarımızdan sorulmayacaksınız. Biz de sizin yapmakta olduklarınızdan sorulacak değiliz."
Sabihin mo sa kanila, O Sugo: "Hindi kayo tatanungin sa Araw ng Pagbangon tungkol sa mga pagkakasala naming nagawa namin at hindi naman kami tatanungin tungkol sa anumang dati ninyong ginagawa."
Hãy bảo chúng - hỡi Thiên Sứ -: "Quý vị sẽ không bị tra hỏi vào Ngày Phán Xét về tội lỗi của chúng tôi đã từng mắc phải và chúng tôi cũng sẽ không bị tra hỏi về những việc làm mà quý vị đã từng làm."
Di 'loro, o Messaggero: "Non sarete interrogati, nel Giorno della Resurrezione, sui peccati che abbiamo commesso, mentre noi non saremo interrogati su ciò che compivate".
Mensajero, diles: “En el día del juicio no serán interrogados por los pecados que nosotros cometimos, ni nosotros seremos interrogados por lo que ustedes solían hacer”.
Katakanlah kepada mereka -wahai Rasul-, “Pada hari Kiamat kelak kalian tidak ditanya tentang dosa-dosa yang kami lakukan dan kami juga tidak ditanya tentang apa yang kalian perbuat.”
Dis-leur ensuite: Allah nous rassemblera avec vous le Jour de la Résurrection puis Il jugera entre nous et vous avec équité. Il déterminera alors qui avait raison et qui avait tort. Il est Celui qui juge avec équité et Celui qui connaît le mieux Ses jugements.
Reci, Poslaniče, onima koji ne vjeruju: “Svemogući Allah sabrat će nas na Danu sudnjem, a zatim će nam pravedno presuditi u onom u čemu se nismo slagali. Allah je Onaj Koji sudi, Njegov je sud pravedan i neopoziv, zato što nikom ne čini nepravdu i zato što je savršeno upućen u ono o čemu sudi.”
Di' loro: "Allāh radunerà noi e voi, nel Giorno della Resurrezione, dopodiché giudicherà noi e voi secondo giustizia, e chiarirà chi ha ragione e chi ha torto: Egli è il Giudice che giudica con Giustizia, Consapevole della Legge che applica.
Diles: “Al-lah nos reunirá el día del juicio, luego juzgará entre ustedes y nosotros con justicia, y distinguirá al sincero del mentiroso, Él es el Juez que juzga con justicia, el Conocedor de todas las cosas, que sabe cómo emitir juicios.
Ngươi hãy bảo họ:" Allah sẽ tập họp chúng tôi và cả quý vị trở lại vào Ngày Phán Xét sau đó chính Ngài sẽ phán xét giữa chúng tôi và quý vị một cách thật công bằng chính trực. Bởi vì, sự thật không tồn tại ở kẻ xàm bậy vì Ngài chính là Đấng Thẩm Phán mà là một vị Đại Thẩm Phán công bằng và là Đấng Toàn Tri
Sabihin mo sa kanila: "Magtitipon si Allāh sa amin at sa inyo sa Araw ng Pagbangon, pagkatapos ay maghahatol Siya sa pagitan namin at ninyo ayon sa katotohanan kaya lilinawin Niya ang nagpapakatotoo mula sa nagpapakabulaan. Siya ay ang Tagahatol na humahatol ayon sa katarungan, ang Maalam sa inihahatol Niya."
Onlara de ki: "Kıyamet günü Allah hepimizi bir araya toplayacak, sonra da sizinle bizim aramızda adaletle hükmedecektir. Böylece (Allah) hak ehlini batıl ehlinden ayırıp ortaya çıkarır. O; adalet ile hükmeden ve hükmettiği şeyi hakkıyla bilendir."
Katakanlah kepada mereka -wahai Rasul-, “Allah akan mengumpulkan antara kami dengan kalian pada hari Kiamat, kemudian Allah memberikan keputusan-Nya di antara kita dengan keadilan. Allah menjelaskan siapa yang benar dan siapa yang salah, Dialah Sang Hakim yang menetapkan hukum dengan keadilan, lagi Maha Mengetahui apa yang Dia putuskan.”
Say to them: “Allah will gather us and you on the day of judgment, then He will judge between us and you with justice, then He will manifest the truthful from the liar, and He is the Judge who adjudicates with justice, the all Knowing of how to pass judgment.
Katakanlah kepada mereka -wahai Rasul-, “Tunjukkanlah kepadaku orang-orang yang kalian angkat sebagai sekutu-sekutu bagi Allah yang kalian persekutukan mereka dengan Allah dalam ibadah." Sekali-kali tidaklah demikian, karena kenyataannya tidak sebagaimana yang kalian bayangkan bahwa Allah memiliki sekutu-sekutu, namun Dia adalah Mahaperkasa yang tidak seorang pun bisa mengalahkan-Nya, lagi Mahabijaksana dalam penciptaan, takdir, dan pengaturan-Nya.
Sabihin mo sa kanila, O Sugo: "Magpakita kayo sa akin ng ginawa ninyo para kay Allāh bilang mga katambal na ipinantatambal ninyo sa Kanya sa pagsamba. Aba’y hindi! Ang usapin ay hindi gaya ng ginuguni-guni ninyo na mayroon Siyang mga katambal. Bagkus Siya ay si Allāh, ang Makapangyarihan na walang nakikipanaig sa Kanya na isa man, ang Marunong sa paglikha Niya, pagtatakda Niya, at pangangasiwa Niya."
Di' loro, o Messaggero: "Mostratemi coloro che avete reso soci di Allāh, adorandoli assieme a Lui. No! La questione non è come immaginate, ovvero che Egli abbia dei pari: al contrario, Egli è Allāh, il Potente, Colui che nessuno può vincere, Il Saggio nella Sua Creazione, nel Suo Decreto e nella Sua Amministrazione".
Vjerovjesniče, obrati se mnogobošcima: “Pokažite mi one koje smatrate Allahu ravnim, pa se i njima, pored Allaha, klanjate! Ne, nego vi očito griješite tvrdeći da je Allahu bilo ko ravan. Allah je silan u Svojoj vlasti, te Ga niko ne može nadvladati; mudar je u stvaranju, upravljanju, propisivanju.”
Ey Resul! Onlara de ki: "İbadette kendilerini Allah'a ortak koştuklarınızı bana gösterin." Hayır! Durum sizin tasavvur ettiğiniz gibi değildir, O'nun (Allah'ın) ortakları yoktur. O; hiç kimsenin kendisine galip gelemediği Yüce Allah'tır. O; yaratmasında, kudretinde ve idare edip düzenlemesinde çok hikmet sahibidir.
Mensajero, diles: “Muéstrenme a aquellos a los que ustedes le han atribuido a Al-lah como copartícipes, a los cuales asocian con Él en la adoración. Ciertamente no es como piensan, no tiene copartícipes, sino que Él es Al-lah, el Poderoso a Quien nadie puede vencer, Sabio en Su creación, decreto y control”.
Hãy bảo họ - hỡi Thiên Sứ -: "Hãy chỉ cho Ta đâu là những tên mà chúng cho là đối tác ngang hàng với Allah rồi chúng đem ra thờ phượng cùng với Ngài." Ta khẳng định sẽ không có ai, cũng không bao giờ có điều giống như những gì mà các ngươi đã tưởng tượng ra rằng Allah có đối tác. Không! Ngài là Allah, Đấng Hùng Mạnh mà không một ai có thể chiến thắng được Ngài, Đấng Chí Minh trong mọi tạo vật của Ngài, Đấng Đầy Quyền Lực và Đấng Cai Quảng tất cả.
Ô Messager, dis-leur: Montrez-moi ceux que vous avez érigés au rang d’associés à Allah et que vous Lui associez dans l’adoration. Il n’en est pas comme vous le pensez: Allah n’a pas d’associé. Il est plutôt le Puissant à qui personne ne tient tête, le Sage dans Sa Création, Sa Prédestination et Sa gestion.
The Universe is unimaginably great. Moreover, perfect wisdom and meaningfulness is inherent in it. Such a universe can be the accomplishment of the All-powerful, All-wise God alone. No one can seriously believe that those beings, whom ancient or modern man has invented can be the creators or lords of this universe. This being so, who other than God can be the one who enjoys the position of supremacy in this Universe? The fact is that the study of the universe invalidates all polytheistic theories. As such, only that theory can be correct which is based on the oneness of God. Any theory which projects the instrumentality of any being other than God is self-contradictory.
O Messenger! Say to them: “Show me those whom you have made for Allah as partners which you associate with Him in worship. No indeed, the matter is not as you have thought, i.e, that He has partners, but rather He is Allah, the Mighty whom nobody can overpower, Wise in his creation, decree, and control.”.
Kami tidak mengutusmu -wahai Rasul- kecuali kepada manusia seluruhnya untuk menyampaikan kabar gembira kepada orang-orang yang bertakwa bahwa mereka akan mendapatkan surga dan memperingatkan orang-orang kafir serta para pendosa bahwa mereka akan mendapatkan siksa neraka, akan tetapi kebanyakan manusia tidak mengetahui hal itu, seandainya mereka mengetahui niscaya mereka tidak mendustakanmu.
Allah te je, Poslaniče, poslao svim ljudima, a kao radovjesnika onima koji su bogobojazni da će im Gospodar dati veliku nagradu, i kao opominjatelja nevjernicima da će imati bolnu patnju. No većina ljudi ne zna da si ti poslat s istinom; da oni to znaju, ne bi te proglasili lašcem.
Ô Messager, Nous ne t’avons envoyé que pour annoncer à tous les humains que les pieux iront au Paradis et pour menacer les mécréants et les pervers qu’ils seront châtiés en Enfer. Seulement, la plupart des gens ne savent pas cela car s’ils le savaient, ils n’auraient pas mécru en toi.
And I did not send you, O Messenger, except for the sake of all of mankind, to give good news to the pious that for them is Paradise, and to warn the disbelievers and transgressors of the fire, but most people do not know that. Had they known, they would not have denied you.
"Dan Kami tidak mengutus kamu, melainkan kepada umat manusia seluruhnya sebagai pembawa berita gembira dan sebagai pemberi peringatan, tetapi kebanyakan manusia tiada mengetahui. Dan mereka berkata, 'Kapankah janji ini, jika kamu adalah orang-orang yang benar?' Katakanlah, 'Bagimu ada hari yang telah di-janjikan yang tiada dapat kamu minta mundur darinya barang sesaat pun dan tidak pula kamu dapat meminta supaya dimaju-kan." (Saba`: 28-30).
(28) Allah سبحانه وتعالى memberitakan bahwasanya tidaklah Dia meng-utus RasulNya, Muhammad a melainkan agar menyampaikan berita gembira kepada seluruh manusia tentang pahala dari Allah dan menyampaikan kepada mereka amal perbuatan yang dapat mengantarkan kepadanya dan memberi peringatan akan azab Allah, lalu mengabarkan tentang amal yang mengantarkan kepadanya. Jadi, kamu sama sekali tidak mempunyai campur tangan dalam urusan tersebut; dan semua yang diusulkan kepadamu oleh kaum yang mendustakan dan keras kepala bukanlah tugasmu.
Itu semua ada di Tangan Allah سبحانه وتعالى, ﴾ وَلَٰكِنَّ أَكۡثَرَ ٱلنَّاسِ لَا يَعۡلَمُونَ ﴿ "tetapi kebanyakan manusia tiada mengetahui," maksudnya, mereka sama sekali tidak mempunyai ilmu yang shahih, malah mereka sebenarnya adalah orang-orang bodoh atau orang-orang yang keras kepala yang tidak mau mengamalkan ilmunya, sehingga seakan-akan mereka tidak mempunyai ilmu. Dan di antara tanda mereka tidak mempunyai ilmu adalah Allah menjadikan mereka tidak memperoleh jawaban dari apa yang mereka minta (berupa usulan) kepada Rasul sebagai sesuatu yang mengharuskan mereka untuk menolak dakwahnya.
(29) Di antara hal yang mereka usulkan adalah mereka minta disegerakannya azab yang diperingatkan oleh Rasul ter-hadap mereka. Allah berfirman, ﴾ وَيَقُولُونَ مَتَىٰ هَٰذَا ٱلۡوَعۡدُ إِن كُنتُمۡ صَٰدِقِينَ ﴿ "Dan mereka berkata, 'Kapankah janji ini, jika kamu adalah orang-orang yang benar?'" Ini adalah kezhaliman mereka. Sebab, kelaziman jenis apa yang membedakan antara kebenarannya dengan informasi tentang waktu terjadinya azab?
Tidaklah ini merupakan sikap menolak kebenaran dan ke-picikan akal? Bukankah seorang pemberi peringatan dalam salah satu urusan dunia, kalau dia membawa (syariat) kepada sekelom-pok manusia (suatu kaum) yang mengenal kejujurannya dan ketulusannya, sedangkan mereka memiliki musuh yang sedang menunggu-nunggu kesempatan untuk menyerang dan tengah mengadakan persiapan, lalu pemberi peringatan itu berkata kepada mereka, "Aku telah melihat musuh kalian telah berangkat hendak menyerang dan menumpas kalian." Lalu salah seorang di antara kaum itu mengatakan, "Jika Anda benar, maka sampaikanlah ke-pada kami, jam berapa mereka akan sampai kepada kami? Di mana tempat mereka sekarang?" Apakah orang seperti ini bisa dianggap seorang yang berakal atau sudah pantas dicap dungu dan gila? Di sisi lain, orang yang menyampaikan berita memang bisa benar dan bisa dusta, sedangkan musuh bisa jadi telah tampak oleh sebagian mereka sementara tekad mereka telah pupus, padahal bisa jadi kaum itu memiliki pertahanan yang dengannya mereka dapat mempertahankan diri. Lalu bagaimana dengan orang yang men-dustakan manusia yang paling jujur lagi ma'shum (terpelihara dari kesalahan) dalam informasinya, yang tidak berbicara berdasarkan hawa nafsu tentang azab yang pasti, yang tidak bisa dicegah, tidak ada penolong darinya, tidakkah menolak informasi yang berasal darinya dengan alasan tidak jelas waktu terjadinya adalah meru-pakan kepicikan yang paling parah?
(30) ﴾ قُل ﴿ "Katakanlah," kepada mereka dengan memberita-kan mengenai waktu terjadinya Hari Kiamat yang sudah tidak ada keraguan lagi padanya, ﴾ لَّكُم مِّيعَادُ يَوۡمٖ لَّا تَسۡتَـٔۡخِرُونَ عَنۡهُ سَاعَةٗ وَلَا تَسۡتَقۡدِمُونَ ﴿ "Bagimu ada hari yang telah dijanjikan yang tiada dapat kamu minta mundur darinya barang sesaat pun, dan tidak pula kamu dapat meminta supaya dimajukan," maka waspadailah hari itu dan lakukanlah per-siapan untuk menghadapinya.
No te envié, Mensajero, sino por causa de toda la humanidad, para dar buenas nuevas del Paraíso a los piadosos, y para advertir a los incrédulos y transgresores acerca del fuego, pero la mayoría de la gente no lo sabe. Si hubieran sabido, no te habrían rechazado.
Và TA đã cử phái Ngươi - hỡi Thiên Sứ - làm một Người đến với toàn thể nhân loại để báo tin mừng cho những ai có lòng kính sợ rằng họ được Thiên Đàng, và bên cạnh đó cảnh báo những người vô đức tin và hư đốn về Hỏa Ngục. Thế nhưng đa số người trong thiên hạ không hể hay biết, nếu họ biết là họ đã không phủ nhận Ngươi bao giờ.
Commentary
That Allah is One and that His power is absolute was the subject in previous verses. In the present verse, it is being said that the Holy Prophet ﷺ “ was sent as the Messenger of Allah to all peoples of the world who are there now or will come in the future.
The word: كَافَّةً (Kaaffah) in: كَافَّةً لِلنَاس Kaaffatal-lin-naas: for all peoples) is used in the sense of making something universal and inclusive of all without the exclusion of anyone from it. The grammatical arrangement of the text required saying: لِلنَاس (lin-naasi kaaffatan: for the people as a whole) because the word: (kaaffah: all) is grammatically a hal (adverb) relatable to the word نَاس (naas: people). But, in order to put a clear accent on the universality of the mission of the Last Rasul of Allah, the word: كَافَّةً (Kaaffah: all) was set to come earlier.
The mission of a messenger or prophet assigned to all prophets sent before the Holy Prophet ﷺ was restricted to some particular people and particular geographical area. It is the peculiarity of the Sayyidna Muhammad al-Mustafa ﷺ ، that his prophetic mission is common and open to all peoples of the world. In fact, it is not simply for human beings, but is so for the Jinns as well. And then, it is not just for those who were present during his blessed time, but is universally applicable to all human generations to come right up to the last day of Qiyamah. And this very fact of the continuity and survival of his mission as prophet and messenger demands that he has to be the Last and Final of the prophets and that no prophet is to come after his appearance. The reason is that another prophet is sent when the law and teachings of the one before him are distorted or altered. Thus, a second prophet is sent to reform the people and reinstate them according to Allah's pleasure. As for the Shari’ ah of the Holy Prophet ﷺ and that of His own Book, the Qur'an, right through the last day of Qiyamah, the responsibility of its protection has already been undertaken by Allah Ta’ ala Himself. Therefore, it will hold on and survive till Qiyamah in its original state and there would be no need for some other prophet to be sent.
According to a narration of Sayyidna Jabir ؓ appearing in the Sahihs of al-Bukhari and Muslim and elsewhere, the Holy Prophet ﷺ has been reported to have said: 'I have been given five things that have not been given to anyone else before me: (1) That Allah Ta’ ala helped me by placing in my person such an awe as it is felt by the people from the distance of a month of travel. (2) That the whole earth has been declared to be a masjid and a purifier for me (in the religious codes of past prophets, their worship used to be performed only in particular places set up as houses of worship. Worship was not allowed outside their appointed prayer places, either in the open or inside homes. For the Muslim community, Allah Ta’ ala made the whole earth a masjid in the sense that Salah can be made everywhere - and in the absence of water not being available or its use being harmful, the dust of the earth was made tahur or purifier so that it could be used to make tayammum which becomes a valid alternate of wudu). (3) That property from the spoils has been made halal for me. Before me, it was not halal for any other community (among whom the rule was to assemble the war spoils collected from the disbelieving adversary and deposit it at an appointed place in the belief that some fire or lightening would descend from the heavens and burn it, and this act of burning would itself be the sign of the acceptance of their religious war. For the Muslim community, distributing the spoils in accordance with the rule enunciated by the Qur'an and spending it as needed was made permissible). (4) That I was given the station of the Great Intercession اِلشَّفَاعَت اَلکُبرَیٰ : ash-Shafa'ah al-Kubra) (that is, when no prophet would dare intercede on behalf of others on the fateful plains of the Resurrection [ al-hashr ], I shall, then, be given the opportunity to intercede). (5) That before me, every prophet was sent to his particular people - I have been sent as a prophet to all peoples of the world. (Ibn Kathir)
28- Biz seni bütün insanlara müjdeleyici ve uyarıcı olarak gönderdik. Fakat insanların çoğu bilmezler.
29- Onlar:“Eğer doğru söylüyorsanız bu tehdit ne zaman?” diyorlar.
30- De ki:“Size vaadolunan bir gün var ki (o geldiğinde) ne ondan bir an geri kalırsınız, ne de ileri geçersiniz.”
28. Yüce Allah, Rasûlünü ancak bütün insanları Allah’ın mükâfatı ile müjdelemek, onlara bu mükâfatı gerektiren amelleri bildirmek, diğer taraftan Allah’ın cezasını da bildirip korkutmak, bu cezayı gerektirici amelleri haber vermek üzere gönderdiğini bildirmektedir.
O halde senin elinde bir şey yoktur. Yalanlayıcıların ve inatçıların sana göstermeni teklif ettikleri mucize ve isteklerin hiçbirisi senin görevin değildir. Bunlar ancak Yüce Allah’ın elinde olan şeylerdir. “Fakat insanların çoğu bilmezler.” Yani onların sağlıklı bir bilgileri yoktur; ya cahildirler yahut da ilimleri ile amel etmeyen inatçıdırlar. Onun için de hiçbir bilgileri yok sayılırlar. Bu bilgisizliklerinden biri de Peygamber’den göstermesini istedikleri mucizelere olumlu karşılık vermeyişini, senin davetini reddetmeyi gerektiren bir sebep olarak görmeleridir. Onların istekleri arasında onun, kendisi ile onları uyarmış olduğu azabı çabucak getirmesi istekleri de vardı. Bu konuda Yüce Allah şöyle buyurmaktadır:
29. “Onlar: “Eğer doğru söylüyorsanız bu tehdit ne zaman?” diyorlar.” Böyle bir söz, zalimliklerinin bir sonucudur. Zira Peygamberin doğru söylemesi ile bu tehditin ne zaman gerçekleşeceğinin haber verilmesi arasında nasıl bir ilgi olabilir ki? Böyle bir tutum, hakkı reddetmekten ve akılsızlıktan başka neyin eseri olabilir? Zira düşmanları bulunan ve uygun bir fırsat kollayarak kendilerine karşı hazırlık yapan bir topluma, dünyevi meselelerden birisi ile ilgili olarak doğruluğunu ve samimiyetini bildikleri bir kişi gelse ve: Ben gelirken sizi toptan imha etmek için üzerinize gelmekte olan düşmanınızı gördüm, dese; bu topluluk arasından bir kişi de kalkıp: Eğer sen doğru söyleyen birisi isen bu düşman bize ne vakit gelecektir ve şu anda nerededir?, diye soracak olsa hiç bu sözü söyleyen kişi akıllı sayılabilir mi? Yoksa böylesinin kafasız ve akılsız olduğuna mı hükmedilir?
Üstelik böyle bir durumda haber veren kimsenin doğru söylemesi de yalan söylemesi de mümkündür. Onun gördüğü düşman da olabilir, başkası da olabilir. Ya da düşmanı vazgeçebilir. Diğer taraftan bu haberi kendisine ulaştırdığı topluluk da kendilerini savunabilecek ve koruyabilecek güçte olabilir.
Peki ya kimsenin, hiçbir şekilde geri püskürtülmesi mümkün olmayan ve yardımcıların faydasının olmayacağı kesin bir azabı haber veren, üstelik insanların en doğru sözlüsü, kendi arzusu uyarınca konuşmayan, verdiği haberde hatadan korunmuş olan zatı yalanlayanların durumu ne olur? Böylesinin haberini, azabın geliş vaktini açıklamadığı gerekçesi ile reddetmek akılsızlığın en ileri derecesi değil midir?!
30. Gerçekleşeceğinden hiçbir şüphe bulunmayan bu azabın geliş vaktini haber vermek üzere onlara “de ki: Size vaadolunan bir gün var ki (o geldiğinde) ne ondan bir an geri kalırsınız, ne de ileri geçersiniz.” O halde bu günden sakının ve bunun için gereken hazırlıklarınızı yapın.
The Prophet was sent to all of Mankind Allah says to His servant and Messenger Muhammad ﷺ:
وَمَآ أَرْسَلْنَـكَ إِلاَّ كَآفَّةً لِّلنَّاسِ بَشِيراً وَنَذِيراً
(And We have not sent you except as a giver of glad tidings and a warner to all mankind,) i.e., to all of creation among those who are accountable for their deeds. This is like the Ayah:
قُلْ يَأَيُّهَا النَّاسُ إِنِّى رَسُولُ اللَّهِ إِلَيْكُمْ جَمِيعًا
(Say: "O mankind! Verily, I am sent to you all as the Messenger of Allah.") (7:158)
تَبَارَكَ الَّذِى نَزَّلَ الْفُرْقَانَ عَلَى عَبْدِهِ لِيَكُونَ لِلْعَـلَمِينَ نَذِيراً
(Blessed be He Who sent down the Criterion to His servant that he may be a warner to the all creatures.) (25:1)
بَشِيراً وَنَذِيراً
a giver of glad tidings and a warner means, to bring the glad tidings of Paradise to those who obey you and to warn of the fire of Hell to those who disobey you. This is like the A0ya0t:
وَلَـكِنَّ أَكْثَرَ النَّاسِ لاَ يَعْلَمُونَ
(and most of men know not.)
وَمَآ أَكْثَرُ النَّاسِ وَلَوْ حَرَصْتَ بِمُؤْمِنِينَ
(And most of mankind will not believe even if you desire it eagerly. ) (12:103)
وَإِن تُطِعْ أَكْثَرَ مَن فِى الاٌّرْضِ يُضِلُّوكَ عَن سَبِيلِ اللَّهِ
(And if you obey most of those on the earth, they will mislead you far away from Allah's path) (6:116). Muhammad bin Ka`b said concerning the Ayah:
وَمَآ أَرْسَلْنَـكَ إِلاَّ كَآفَّةً لِّلنَّاسِ
(And We have not sent you except to all mankind) meaning, to all the people. Qatadah said concerning this Ayah, "Allah, may He be exalted, sent Muhammad ﷺ to both the Arabs and the non-Arabs, so the most honored of them with Allah is the one who is most obedient to Allah." In the Two Sahihs it was reported that Jabir, may Allah be pleased with him said, "The Messenger of Allah ﷺ said:
«أُعْطِيتُ خَمْسًا لَمْ يُعْطَهُنَّ أَحَدٌ مِنَ الْأَنْبِيَاءِ قَبْلِي: نُصِرْتُ بِالرُّعْبِ مَسِيرَةَ شَهْرٍ، وَجُعِلَتْ لِيَ الْأَرْضُ مَسْجِدًا وَطَهُورًا، فَأَيُّمَا رَجُلٍ مِنْ أُمَّتِي أَدْرَكَتْهُ الصَّلَاةُ فَلْيُصَلِّ، وَأُحِلَّتْ لِيَ الْغَنَائِمُ وَلَمْ تَحِلَّ لِأَحَدٍ قَبْلِي، وَأُعْطِيتُ الشَّفَاعَةَ، وَكَانَ النَّبِيُّ يُبْعَثُ إِلَى قَوْمِهِ خَاصَّةً وَبُعِثْتُ إِلَى النَّاسِ عَامَّة»
(I have been given five things which were not given to any of the Prophets before me. I have been aided by fear (the distance of ) a month's journey. The entire earth has been made a Masjid and a means of purification for me, so that when the time for prayer comes, any man of my Ummah should pray. The spoils of war have been made permissible for me, whereas they were not permitted for any before me. I have been given the power of intercession; and the Prophets before me were sent to their own people, but I have been sent to all of mankind.)" It was also recorded in the Sahih that the Messenger of Allah ﷺ said:
«بُعِثْتُ إِلَى الْأَسْوَدِ وَالْأَحْمَر»
(I have been sent to the black and the red.) Mujahid said, "This means to the Jinn and to mankind." Others said that it meant the Arabs and the non-Arabs. Both meanings are correct.
How the Disbelievers asked about when the Resurrection wouldhappen, and the Response to Them Allah tells us how thedisbelievers believed it unlikely that the Hour would ever come to pass:
وَيَقُولُونَ مَتَى هَـذَا الْوَعْدُ إِن كُنتُمْ صَـدِقِينَ
(And they say: "When is this promise if you are truthful") This is like the Ayah:
يَسْتَعْجِلُ بِهَا الَّذِينَ لاَ يُؤْمِنُونَ بِهَا وَالَّذِينَ ءَامَنُواْ مُشْفِقُونَ مِنْهَا وَيَعْلَمُونَ أَنَّهَا الْحَقُّ
(Those who believe not therein seek to hasten it, while those who believe are fearful of it, and know that it is the very truth...) (42:18) Then Allah says:
قُل لَّكُم مِّيعَادُ يَوْمٍ لاَّ تَسْتَـَخِرُونَ عَنْهُ سَاعَةً وَلاَ تَسْتَقْدِمُونَ
(Say: "The appointment to you is for a Day, which you cannot for an hour move back nor forward.") meaning, `you have an appointed time which is fixed and cannot be changed or altered. When it comes, you will not be able to put it back or bring it forward,' as Allah says:
إِنَّ أَجَلَ اللَّهِ إِذَا جَآءَ لاَ يُؤَخَّرُ
(Verily, the term of Allah when it comes, cannot be delayed) (71:4).
وَمَا نُؤَخِّرُهُ إِلاَّ لاًّجَلٍ مَّعْدُودٍ - يَوْمَ يَأْتِ لاَ تَكَلَّمُ نَفْسٌ إِلاَّ بِإِذْنِهِ فَمِنْهُمْ شَقِىٌّ وَسَعِيدٌ
(And We delay it only for a term (already) fixed. On the Day when it comes, no person shall speak except by His leave. Some among them will be wretched and (others) blessed.) (11:104-105).
Ey Resul! Biz, seni ancak takva ehlini cennet ile müjdelemen, küfür ehli ve yoldan çıkanları da korkutman için insanların tamamına gönderdik. Fakat insanların çoğu bunu bilmezler. Eğer bilmiş olsalardı seni yalanlamazlardı.
Hindi Kami nagpadala sa iyo, O Sugo, maliban para sa mga tao sa pangkalahatan bilang tagapagbalita ng nakagagalak sa mga alagad ng pangingilag magkasala hinggil sa pagkakamit nila ng paraiso at bilang tagapagpangamba sa mga alagad ng kawalang-pananampalataya at kasamaang-loob sa Impiyerno, subalit ang karamihan sa mga tao ay hindi nakaaalam niyon sapagkat kung sakaling nakaalam sila niyon ay talagang hindi sana sila nagpasinungaling sa iyo.
E non ti abbiamo inviato, o Messaggero, a tutta la gente, se non per annunciare il Paradiso ai devoti e per incutere timore del Fuoco ai miscredenti e ai malvagi, ma la maggior parte della gente ne è ignara; se lo avessero saputo, non ti avrebbero smentito.
Mnogobošci požuruju kaznu na koju ih se upozorava, te govore: “Kad će nas već jednom stići ta kazna? Izvijestite nas o tome, ako istinu govorite kad tvrdite da će Smak svijeta neizostavno nastupiti.”
Los idólatras dicen, mientras piden que se apresure el castigo sobre el que estás advirtiéndoles: “Si es que eres sincero, dinos: ¿Cuándo sucederá este castigo que prometes?”
And the idolaters say, whilst hastily seeking the punishment you are warning them of: “If you are truthful tell us When is this promise of punishment going to occur?”
Les mécréants, voulant hâter le châtiment dont on les menace, disent: Quand se réalisera donc cette promesse de châtiment si vous êtes véridiques dans ce que vous présentez comme étant la vérité ?
Orang-orang musyrik berkata untuk menuntut disegerakannya azab yang diancamkan terhadap mereka, “Kapan janji azab ini akan terwujud jika kalian adalah orang-orang yang benar terkait apa yang kalian nyatakan bahwa itu hak?”
E gli idolatri dicono, affrettando la punizione della quale li avvertite: "Quando giungerà il momento di questa punizione, se siete sinceri in ciò che affermate sia reale?!"
Kendisi ile korkutuldukları azap hususunda acele eden müşrikler şöyle derler: Hak olduğunu iddia ettiğinizde doğru sözlü iseniz azap vaadi ne zamandır?
Nasasabi ang mga tagapagtambal habang mga nagmamadali ng pagdurusa na ipinangangamba sa kanila: "Kailan ang pangakong ito ng pagdurusa kung kayo ay naging mga tapat sa ipinaaanyaya ninyo na iyon ay katotohanan."
Và người đa thần lại thúc giục hành phạt đã được khuyế cáo mau đến trừng phạt họ nên cao giọng bảo: "Bao giờ lời hứa của sự trừng phạt sẽ xảy ra nếu các ngươi nói đó là sự thật, nếu các ngươi tuyên bố rằng điều đó là thật."
Ô Messager, dis à ces gens: Un jour déterminé vous est fixé et vous ne pourrez ni l’avancer ni le retarder ne serait-ce que d’une heure. Ce jour-là est le Jour de la Résurrection.
Hãy bảo chúng - hỡi Thiên Sứ - những ai mong muốn hình phạt diễn ra nhanh chóng:" Quý vị cứ an tâm cho cuộc hẹn vào ngày cố định; nó sẽ không bao giờ diễn ra trễ nãy với quý vị dù là một giây hoặc cũng không đến sớm hơn dù là một khắc. Đó chính là Ngày Phán Xét."
Di', o Messaggero, a costoro che affrettano la punizione: "Avete un termine prestabilito, e non potrete tardare né anticipare questo termine neanche di un'ora: questo Giorno è il Giorno della Resurrezione".
Mensajero, diles a estas personas que piden que el castigo se apresure: “Hay un tiempo fijado para ustedes y, cuando les llegue el momento, no será retrasado ni adelantado en lo más mínimo. Ese día es el día del juicio”.
Ey Resul! Azabın gelmesi hususunda acele edenlere de ki: "Sizin için belirli bir gün vadedilmiştir ki; siz ondan ne bir an geri kalabilirsiniz, ne de ileri geçebilirsiniz. İşte o gün; kıyamet günüdür."
Sabihin mo, O Sugo, sa mga nagmamadaling ito ng pagdurusa: "Ukol sa inyo ang tipanan ng isang Araw na tinakdaan, na hindi kayo magpapahuli roon ng isang sandali at hindi kayo magpapauna roon ng isang sandali. Ang Araw na ito ay ang Araw ng Pagbangon.
O Messenger! Say to these people who are hastily seeking the punishment: “For you is a fixed appointed time, when the time comes upon you it will not be delayed or preceded for the smallest moment of time. And this day is the day of judgment”.
Every prophet did missionary work directly with his people (community). That alone was practicable. Similarly, the Prophet Muhammad also became the direct dispenser of good news (mubashshir) and a direct warner (munzir) for his own people ( 6:92 ). But, since the institution of prophethood ended with him, he is now, by order, mubashshir and munzir for all the nations in the world. Just as he discharged both these functions in relation to his first addressees (in his own times), so in the same way, his followers as deputies had to discharge these functions in relation to all other addressees in later periods. This will be treated as continuity of his prophetic mission. The missionary work done by him during his life-time is directly within the ambit of his prophetic functions, while the work done after his life in this world, will be indirectly so. The mission of a prophet is always to convey the message of God. Thereafter, the reward or punishment, according to the response of the people, is for God to decide—in this world as well as in the Hereafter.
Katakanlah -wahai Rasul- kepada orang-orang yang menuntut disegerakannya azab itu, “Kalian mempunyai batas hari yang sudah ditetapkan, tidak akan terlambat sesaat pun dan tidak akan maju sesaat pun, hari itu adalah hari Kiamat.”
Poslaniče, reci im: “Vaš dan određen je, neizostavno će doći, a to je Dan sudnji! Vi ga ne možete ni za čas odložiti, a niti ga pak možete ubrzati.”
"Dan orang-orang kafir berkata, 'Kami sekali-kali tidak akan beriman kepada al-Qur`an dan tidak pula kepada kitab yang sebelumnya.' Dan (alangkah mengerikan) kalau kamu lihat ketika orang-orang yang zhalim itu dihadapkan kepada RabbNya, seba-gian dari mereka menghadapkan perkataan kepada sebagian yang lain; orang-orang yang dianggap lemah berkata kepada orang-orang yang menyombongkan diri, 'Kalau tidaklah karena kamu tentulah kami menjadi orang-orang yang beriman.' Orang-orang yang menyombongkan diri berkata kepada orang-orang yang di-anggap lemah, 'Kamikah yang telah menghalangi kamu dari petun-juk sesudah petunjuk itu datang kepadamu? (Tidak), sebenarnya kamu sendirilah orang-orang yang berdosa.' Dan orang-orang yang tertindas berkata kepada orang-orang yang menyombongkan diri, '(Tidak), sebenarnya tipu daya di waktu malam dan siang, ketika kamu menyeru kami supaya kami kafir kepada Allah dan men-jadikan sekutu-sekutu bagiNya.' Kedua belah pihak menyatakan penyesalan tatkala mereka melihat azab. Dan Kami pasang be-lenggu di leher orang-orang yang kafir. Mereka tidak dibalas me-lainkan dengan apa yang telah mereka kerjakan." (Saba`: 31-33).
(31) Ketika Allah سبحانه وتعالى menjelaskan bahwa waktu yang dijan-jikan kepada orang-orang yang minta disegerakan turunnya azab itu pasti terjadi jika waktunya telah tiba, maka di sini Dia menje-laskan kondisi mereka pada Hari (Kiamat) itu; dan bahwa kalau saja kamu melihat keadaan mereka ketika mereka dihadapkan kepada Rabb mereka dan (di situ) berkumpul para pemimpin dan para pengikutnya dalam kekafiran dan kesesatan, tentu kamu akan melihat perkara yang sangat luar biasa dan keadaan yang sangat menakutkan, dan kamu melihat bagaimana mereka saling menya-lahkan dan ﴾ يَرۡجِعُ بَعۡضُهُمۡ إِلَىٰ بَعۡضٍ ٱلۡقَوۡلَ ﴿ "sebagian dari mereka menghadap-kan perkataan kepada sebagian yang lain," lalu berkata ﴾ ٱلَّذِينَ ٱسۡتُضۡعِفُواْ ﴿ "orang-orang yang dianggap lemah," yaitu para pengikut ﴾ لِلَّذِينَ ٱسۡتَكۡبَرُواْ ﴿ "kepada orang-orang yang menyombongkan diri," mereka adalah para penguasa dan pemimpin, ﴾ لَوۡلَآ أَنتُمۡ لَكُنَّا مُؤۡمِنِينَ ﴿ "Kalau tidaklah karena kamu tentulah kami menjadi orang-orang yang beriman," akan tetapi kalian telah menghalangi kami untuk beriman, dan kalian mem-perindah kekafiran bagi kami, sehingga kami mengikuti kalian. Maksud mereka dengan ucapan tersebut adalah agar siksaan hanya ditimpakan kepada para pemimpin saja, tanpa menimpa mereka.
(32) ﴾ قَالَ ٱلَّذِينَ ٱسۡتَكۡبَرُواْ لِلَّذِينَ ٱسۡتُضۡعِفُوٓاْ ﴿ "Orang-orang yang menyom-bongkan diri berkata kepada orang-orang yang tertindas," dengan maksud minta penjelasan kepada mereka dan menginformasikan bahwa semua sama-sama ikut serta dalam kejahatan, ﴾ أَنَحۡنُ صَدَدۡنَٰكُمۡ عَنِ ٱلۡهُدَىٰ بَعۡدَ إِذۡ جَآءَكُمۖ ﴿ "Kamikah yang telah menghalangi kamu dari petunjuk sesudah petunjuk itu datang kepadamu." Maksudnya, dengan sebab kekuatan dan pemaksaan kamikah terhadap kalian? ﴾ بَلۡ كُنتُم مُّجۡرِمِينَ ﴿ "Sebenarnya kamu sendirilah orang-orang yang berdosa," maksudnya, sebenarnya kalianlah yang memilih untuk melakukan dosa, kalian tidak dipaksa untuk itu. Sekalipun kami telah memperindah ke-sesatan untuk kalian, namun kami tetap tidak memiliki kekuasaan terhadap kalian.
(33) Maka berkatalah,﴾ ٱلَّذِينَ ٱسۡتُضۡعِفُواْ لِلَّذِينَ ٱسۡتَكۡبَرُواْ بَلۡ مَكۡرُ ٱلَّيۡلِ وَٱلنَّهَارِ إِذۡ تَأۡمُرُونَنَآ أَن نَّكۡفُرَ بِٱللَّهِ وَنَجۡعَلَ لَهُۥٓ أَندَادٗاۚ ﴿ "orang-orang yang tertindas kepada orang-orang yang menyombongkan diri, '(Tidak) sebenarnya tipu daya di waktu malam dan siang, ketika kamu menyeru kami supaya kami kafir kepada Allah dan menjadikan sekutu-sekutu bagiNya," maksudnya sebenarnya yang telah membuat kami terpedaya adalah disebabkan kalian dan kami menjadi sesat seperti ini adalah karena tipu daya yang kalian lakukan terhadap kami, siang dan malam, yaitu ketika kalian mem-perindah kekafiran bagi kami, dan kalian mengajak kami kepada-nya, kalian mengatakan, "Ini yang benar!" Dan kalian menjelek-jelekkan yang haq, mencelanya dan menganggap bahwa yang haq itu adalah kebatilan. Kalian terus melancarkan tipudaya kepada kami hingga akhirnya kalian berhasil menyesatkan dan memfitnah kami.
Namun saling menyalahkan itu sama sekali tidak berguna bagi mereka, kecuali saling berlepas diri satu sama lain dan penye-salan besar. Maka dari itu, Allah berfirman, ﴾ وَأَسَرُّواْ ٱلنَّدَامَةَ لَمَّا رَأَوُاْ ٱلۡعَذَابَۚ ﴿ "Kedua belah pihak menyatakan penyesalan tatkala mereka melihat azab." Maksudnya, protes yang dilakukan oleh sebagian mereka terhadap yang lain untuk selamat dari azab itu pun sirna, dan masing-ma-sing mengetahui bahwa dirinya zhalim, dan pantas mendapat azab. Maka masing-masing merasa sangat menyesal dan berkhayal kalau saja dahulu dia berpegang teguh pada yang haq dan meninggalkan kebatilan yang telah mengantarkannya kepada azab ini. Hal ini mereka katakan secara tersembunyi di dalam hati mereka karena takut celaan karena telah mengakui (keburukan sendiri)! Kelak di beberapa posisi pada Hari Kiamat dan pada saat mereka masuk neraka, mereka akan menampakkan penyesalannya secara jelas,
﴾ وَيَوۡمَ يَعَضُّ ٱلظَّالِمُ عَلَىٰ يَدَيۡهِ يَقُولُ يَٰلَيۡتَنِي ٱتَّخَذۡتُ مَعَ ٱلرَّسُولِ سَبِيلٗا 27 يَٰوَيۡلَتَىٰ لَيۡتَنِي لَمۡ أَتَّخِذۡ فُلَانًا خَلِيلٗا 28 ﴿
"Dan (ingatlah) hari (ketika) orang yang zhalim itu menggigit dua tangannya, seraya berkata, 'Aduhai kiranya (dulu) aku mengambil jalan (yang lurus) bersama Rasul. Kecelakaan besarlah bagiku; kiranya aku (dulu) tidak menjadikan si fulan jadi teman akrab(ku)'." (Al-Furqan: 27-28).
﴾ وَقَالُواْ لَوۡ كُنَّا نَسۡمَعُ أَوۡ نَعۡقِلُ مَا كُنَّا فِيٓ أَصۡحَٰبِ ٱلسَّعِيرِ 10 فَٱعۡتَرَفُواْ بِذَنۢبِهِمۡ فَسُحۡقٗا لِّأَصۡحَٰبِ ٱلسَّعِيرِ 11 ﴿
"Dan mereka berkata, 'Sekiranya kami mendengarkan atau memikir-kan (peringatan itu) niscaya tidaklah kami termasuk penghuni neraka yang menyala-nyala.' Mereka mengakui dosa mereka. Maka kebinasaanlah bagi penghuni-penghuni neraka yang menyala-nyala." (Al-Mulk: 10-11).
﴾ وَجَعَلۡنَا ٱلۡأَغۡلَٰلَ فِيٓ أَعۡنَاقِ ٱلَّذِينَ كَفَرُواْۖ ﴿ "Dan Kami pasang belenggu di leher orang-orang yang kafir." Mereka dibelenggu sebagaimana nara pidana dibelenggu, dan akan diperlakukan dengan hina di dalam penjaranya, sebagaimana Firman Allah سبحانه وتعالى,
﴾ إِذِ ٱلۡأَغۡلَٰلُ فِيٓ أَعۡنَٰقِهِمۡ وَٱلسَّلَٰسِلُ يُسۡحَبُونَ 71 فِي ٱلۡحَمِيمِ ثُمَّ فِي ٱلنَّارِ يُسۡجَرُونَ 72 ﴿
"… ketika belenggu dan rantai dipasang di leher mereka, seraya mereka diseret ke dalam air yang sangat panas, kemudian mereka dibakar di dalam api." (Ghafir: 71-72).
﴾ هَلۡ يُجۡزَوۡنَ ﴿ "Tidaklah mereka dibalas," di dalam azab, hukuman dan belenggu berat ini ﴾ إِلَّا مَا كَانُواْ يَعۡمَلُونَ ﴿ "melainkan dengan apa yang telah mereka kerjakan," yaitu kekafiran, kefasikan, dan kedurhakaan.
Ceux qui mécroient en Allah disent: Nous ne croirons pas en ce Coran dont Muħammad prétend qu’il lui a été révélé ni ne croyons aux livres révélés précédemment. Ô Messager, si seulement tu voyais les injustes immobilisés auprès de leur Seigneur le Jour de la Résurrection afin de rendre des comptes, se renvoyant la parole les uns aux autres, rejetant la responsabilité les uns sur les autres et se faisant des reproches. Les suiveurs faibles diront à leurs chefs qui les asservissaient dans le bas monde: Si vous ne nous aviez pas égarés, nous croirions en Allah et en Son Messager.
E dissero coloro che rinnegarono Allāh: "Non crediamo in questo Corano che Muħammed afferma sia stato rivelato da parte di Allāh, e non crediamo ai precedenti Libri Celesti". E se solo potessi vedere, o Messaggero, i trasgressori radunati presso il loro Dio per il Rendiconto, rimproverandosi a vicenda, ognuno scaricando la responsabilità e il rimprovero sull'altro, e i seguaci soggiogati dai loro superiori in vita che diranno: "Se non ci aveste soggiogati avremmo obbedito ad Allāh e al Suo Messaggero".
Los que no creyeron en Al-lah dijeron: “Nunca creeremos en el Corán que Mujámmad afirma que le ha sido revelado, ni en los libros divinos anteriores”. Y si vieras, Mensajero, cuando los injustos sean llevados ante su Señor en el Día del Juicio para que rindan cuentas. Ellos disputarán entre sí, culpándose unos a otros. Aquellos que fueron sometidos dirán a sus líderes que los oprimieron en esta vida: “Si no nos hubieran extraviado, habríamos sido creyentes de Al-lah y Sus mensajeros”.
Bezvjerci govore: “U ovaj Kur’an, za koji Muhammed tvrdi da mu se objavljuje, nećemo povjerovati, a niti u objave koje su mu prethodile!” A da ti je, Poslaniče, samo vidjeti kad oni koji ne vjeruju budu zaustavljeni pred Allahom, Znalcem svih tajni, i kad budu jedni drugima upućivali prigovore te jedni na druge budu odgovornost prebacivali. Naime, oni što bijahu potčinjeni i nemoćni govorit će oholim prvacima koji su ih odveli u zabludu: “Da nas vi niste odvratili od istine, povjerovali bismo u Allaha i slijedili bismo poslanike.”
Orang-orang yang kafir kepada Allah berkata, “Kami tidak akan beriman kepada Al-Qur`ān ini yang menurut Muhammad bahwa ia diturunkan kepadanya dan kami tidak akan beriman kepada kitab-kitab samawi sebelumnya.” Seandainya kamu -wahai Rasul- melihat ketika orang-orang zalim itu tertahan di sisi Tuhan mereka pada hari Kiamat untuk menghadapi hisab, mereka saling bertengkar, sebagian dari mereka melemparkan tanggung jawab dan celaan kepada sebagian lainnya, lalu orang-orang yang mengikuti lagi tertindas berkata kepada para pemimpin yang menindas mereka di dunia, "Seandainya kalian tidak menyesatkan kami, niscaya kami adalah orang-orang yang beriman kepada Allah dan para rasul-Nya.”
Allah'a iman etmeyerek kâfir olanlar şöyle dediler: "Biz, Muhammed'in kendisine indirildiğini iddia ettiği bu Kur'an'a ve önceki semavi kitaplara asla iman etmeyiz." Ey Resul! Sen o zalimleri, kıyamet günü Rablerinin huzurunda hesap için tutulup alıkonuldukları ve birbirlerine söz atarlarken bir görsen! Onlardan her biri sorumluluğu ve kınamayı başkasının üzerine atar. Dünyada, büyükleri ve yüceleri tarafından zayıf düşürülmüş olanlar ise şöyle derler: "Eğer sizler, bizleri saptırmamış olsaydınız, bizler Allah'a ve resulüne iman ederdik."
31- Kâfir olanlar dediler ki:“Biz ne bu Kur’ân’a iman ederiz ne de ondan öncekilere.” Sen o zalimleri, Rableri huzurunda (hesap için) durdurulduklarında birbirlerine laf yetiştirirken bir görsen! Güçsüz (tâbiler) büyüklük taslayan (önderlere): “Eğer siz olmasaydınız biz elbette mümin olurduk!” derler.
32- Büyüklük taslayan (önderler) de güçsüz (tabilere) derler ki: “Size hidâyet geldikten sonra biz mi sizi ondan alıkoyduk? Hayır, siz zaten günahkâr kimselerdiniz.”
33- Güçsüz (tâbiler) büyüklük taslayan (önderlere) derler ki: “Hayır, gece gündüz hile (peşindeydiniz). Bize Allah’ı inkar etmemizi ve O’na ortaklar koşmamızı emrediyordunuz.” Azabı gördüklerinde hepsi de pişmanlıklarını gizlerler. Biz, kâfirlerin boyunlarına demir halkalar geçireceğiz. Onlar yapmakta olduklarından başkası ile mi cezalandırılacaklar?
31. Allah azabı çabucak isteyenlere vaadolunan günü bildirip bu süre gelince mutlaka gerçekleşeceğini söz konusu ettikten sonra, burada da onların o günde ne durumda olacaklarını söz konusu etmektedir:Rablerinin huzurunda durdurulup önderlerin de tabilerin de küfür ve sapıklıkta bir araya getirildiklerini görseydin, çok büyük bir iş, çok dehşetli bir hal görmüş olurdun! Onların birbirlerine nasıl laf yetiştirdiklerini, birinin sözü alıp öbürüne nasıl cevap verdiğini görürdün.“Güçsüz (tâbiler) büyüklük taslayan (önderlere): “Eğer siz olmasaydınız biz elbette mümin olurduk!” Ancak sizler bizimle iman arasına girdiniz, iman etmemize engel oldunuz. Küfür ve inkârı bize güzel gösterdiniz. Biz de size tâbi olduk. Bunu söylemekten maksatları ise azabın kendilerine değil de yalnızca önderlere verilmesini istemeleridir.
32. “Büyüklük taslayan (önderler) de” bu günahta hepsinin ortak olduklarını bildirerek soru sormak üzere “güçsüz (tabilere) derler ki: “Size hidâyet geldikten sonra biz mi” gücümüzle sizi zorlayarak ve mecbur ederek “sizi ondan alıkoyduk? Hayır, siz zaten günahkâr kimselerdiniz.” Yani bunu kendiniz tercih ettiniz. Yoksa buna mecbur değildiniz. Biz, size küfrü süslemiş olsak bile sizin üzerinizde hiçbir otoritemiz yoktu.
33. “Güçsüz (tâbiler) büyüklük taslayan (önderlere) derler ki: “Hayır, gece gündüz hile (peşindeydiniz). Bize Allah’ı inkar etmemizi ve O’na ortaklar koşmamızı emrediyordunuz.” Yani sizin başımıza getirdiğiniz musibet ve bizi saptırmanız, gece ve gündüz hazırlamış olduğunuz hile ve tuzakların bir neticesidir. Küfrü bize güzel gösterir, bizi ona çağırır ve: Doğru olan budur, derdiniz. Hakkı tenkit eder, onu çirkin gösterir ve onun batıl olduğunu iddia ederdiniz. Bize karşı hileleriniz, kurduğunuz tuzaklar, bizi azdırıp saptırıncaya, fitneye düşürünceye kadar aralıksız devam etti.
Kendi aralarındaki bu şekilde konuşmalarının, birbirlerine olan nefretlerini ortaya koymalarından ve büyük çapta pişmanlık duymalarından başka hiçbir faydası olmayacaktır. Bundan dolayı Yüce Allah şöyle buyurmaktadır:“Azabı gördüklerinde hepsi de pişmanlıklarını gizlerler.” Onlardan tartışanlar azaptan kurtulalım diye tartışmaya girişecekler, ancak kendilerinin zalim ve azabı hak etmiş olduklarını anlayacaklardır.
Bu sebepten onların her birisi son derece pişmanlık duyacak, hak üzere olmayı, kendisini bu azaba ulaştıran batılı da terk etmiş olmayı diye yana yakıla temenni edecektir. Ama bunu içlerinde gizleyecekledir. Çünkü kendi aleyhlerine ikrarda bulunmaktan dolayı rezil ve rüsvay olmaktan korkacaklardır.
Bununla birlikte kıyametin bazı safhalarında ve cehenneme girecekleri vakit bu pişmanlıklarını açıktan açığa ortaya koyacaklardır:“O gün (her) zalim ellerini ısırıp: Keşke peygamberle birlikte hak yolu tutmuş olsaydım, der. Eyvah bana, keşke filanı dost edinmeseydim...”(el-Furkan, 25/27-28)“Derler ki eğer biz dinleseydik ve aklımızı kullanmış olsaydık cehennemlikler arasında olmazdık. Böylelikle günahlarını itiraf edecekler. Allah’ın rahmeti cehennemliklerden uzak olsun!”(el-Mülk, 67/10-11)“Biz, kâfirlerin boyunlarına demir halkalar geçireceğiz.” Zindanda zelil olan mahpusların boynuna prangalar konduğu gibi bunlara da konacaktır. Nitekim Yüce Allah bir başka yerde şöyle buyurmaktadır:“O zaman boyunlarında halkalar ve zincirler bulunacak, sürüklenecekler, kaynar suda, sonra ateşte yakılacaklar.”(el-Mumin, 40/71-72)“Onlar yapmakta olduklarından” küfür, fasıklık ve isyanlarından “başkası ile mi cezalandırılacaklar?” Bu azap, bu ibretli ceza ve bu demir halkalar onların yaptıklarının cezasından başka bir şey midir?
Nagsabi ang mga tumangging sumampalataya kay Allāh: "Hindi kami sasampalataya sa Qur’an na ito na inaangkin ni Muḥammad na ito ay pinababa sa kanya at hindi kami sasampalataya sa mga kasulatang makalangit na nauna." Kung sakaling makikita mo, O Sugo, kapag ang mga tagalabag sa katarungan ay mga nakakulong sa harap ng Panginoon nila sa Araw ng Pagbangon para sa pagtutuos habang nagpapalitan sila ng pananalita sa pagitan nila, na nagpupukol ang bawat isa sa kanila ng pananagutan at paninisi sa iba. Magsasabi ang mga tagasunod na siniil sa mga pinuno nila na naniil sa kanila sa Mundo: "Kung hindi dahil kayo ay nagligaw sa amin, talaga sanang kami ay naging mga mananampalataya kay Allāh at sa mga sugo Niya."
How the Disbelievers have agreed in this World to deny the Truth,and how They will dispute with One Another on the Day ofResurrection
Allah tells us about the excessive wrongdoing and stubbornness of the disbelievers, and their insistence on not believing in the Holy Qur'an and what it tells them about the Resurrection. Allah says:
وَقَالَ الَّذِينَ كَفَرُواْ لَن نُّؤْمِنَ بِهَـذَا الْقُرْءَانِ وَلاَ بِالَّذِى بَيْنَ يَدَيْهِ
(And those who disbelieve say: "We believe not in this Qur'an nor in that which was before it.") Allah threatens them and warns them of the humiliating position they will be in before Him, arguing and disputing with one another:
يَرْجِعُ بَعْضُهُمْ إِلَى بَعْضٍ الْقَوْلَ يَقُولُ الَّذِينَ اسْتُضْعِفُواْ
(how they will cast the (blaming) word one to another! Those who were deemed weak) this refers to the followers --
لِلَّذِينَ اسْتَكْبَرُواْ
to those who were arrogant -- this refers to the leaders and masters --
لَوْلاَ أَنتُمْ لَكُنَّا مُؤْمِنِينَ
(Had it not been for you, we should certainly have been believers!) meaning, `if you had not stopped us, we would have followed the Messengers and believed in what they brought.' Their leaders and masters, those who were arrogant, will say to them:
أَنَحْنُ صَدَدنَـكُمْ عَنِ الْهُدَى بَعْدَ إِذْ جَآءَكُمْ
(Did we keep you back from guidance after it had come to you) meaning, `we did nothing more to you than to call you, and you followed us without any evidence or proof, and you went against the evidence and proof which the Messengers brought because of your own desires; it was your own choice.' They will say:
بَلْ كُنتُمْ مُّجْرِمِينَوَقَالَ الَّذِينَ اسْتُضْعِفُواْ لِلَّذِينَ اسْتَكْبَرُواْ بَلْ مَكْرُ الَّيْلِ وَالنَّهَارِ
("...Nay, but you were criminals." Those who were deemed weak will say to those who were arrogant: "Nay, but it was your plotting by night and day...") meaning, `you used to plot against us night and day, tempting us with promises and false hopes, and telling us that we were truly guided and that we were following something, but all of that was falsehood and manifest lies.' Qatadah and Ibn Zayd said:
بَلْ مَكْرُ الَّيْلِ وَالنَّهَارِ
(Nay, but it was your plotting by night and day,) means, "You plotted by night and day." Malik narrated something similar from Zayd bin Aslam.
إِذْ تَأْمُرُونَنَآ أَن نَّكْفُرَ بِاللَّهِ وَنَجْعَلَ لَهُ أَندَاداً
(when you ordered us to disbelieve in Allah and set up rivals to Him!) means, `to set up gods as equal to Him, and you created doubts and confusion in our minds, and you fabricated far-fetched ideas with which to lead us astray.'
وَأَسَرُّواْ النَّدَامَةَ لَمَّا رَأَوُاْ الْعَذَابَ
(And each of them (parties) will conceal their own regrets, when they behold the torment.) means, both the leaders and the followers will feel regret for what they did previously.
وَجَعَلْنَا الاٌّغْلَـلَ فِى أَعْنَاقِ الَّذِينَ كَفَرُواْ
(And We shall put iron collars round the necks of those who disbelieved.) This is a chain which will tie their hands to their necks.
هَلْ يُجْزَوْنَ إِلاَّ مَا كَانُواْ يَعْمَلُونَ
(Are they requited aught except what they used to do) means, they will be punished according to their deeds: the leaders will be punished according to what they did, and the followers will be punished according to what they did.
قَالَ لِكُلٍّ ضِعْفٌ وَلَـكِن لاَّ تَعْلَمُونَ
(He will say: "For each one there is double (torment), but you know not.") (7:38). Ibn Abi Hatim recorded that Abu Hurayrah, may Allah be pleased with him, said, "The Messenger of Allah ﷺ said:
«إِنَّ جَهَنَّمَ لَمَّا سِيقَ إِلَيْهَا أَهْلُهَا تَلَقَّاهُمْ لَهَبُهَا، ثُمَّ لَفَحَتْهُمْ لَفْحَةً فَلَمْ يَبْقَ لَحْمٌ إِلَّا سَقَطَ عَلَى الْعُرْقُوب»
(When the people of Hell are driven towards it, it will meet them with its flames, then the Fire will burn their faces and the flesh will all fall to their hamstrings.)"
وَمَآ أَرْسَلْنَا فِى قَرْيَةٍ مِّن نَّذِيرٍ إِلاَّ قَالَ مُتْرَفُوهَآ إِنَّا بِمَآ أُرْسِلْتُمْ بِهِ كَـفِرُونَ - وَقَالُواْ نَحْنُ أَكْثَـرُ أَمْوَلاً وَأَوْلَـداً وَمَا نَحْنُ بِمُعَذَّبِينَ - قُلْ إِنَّ رَبِّى يَبْسُطُ الرِّزْقَ لِمَن يَشَآءُ وَيَقْدِرُ وَلَـكِنَّ أَكْثَرَ النَّاسِ لاَ يَعْلَمُونَ - وَمَآ أَمْوَلُكُمْ وَلاَ أَوْلَـدُكُمْ بِالَّتِى تُقَرِّبُكُمْ عِندَنَا زُلْفَى إِلاَّ مَنْ ءَامَنَ وَعَمِلَ صَـلِحاً فَأُوْلَـئِكَ لَهُمْ جَزَآءُ الضِّعْفِ بِمَا عَمِلُواْ وَهُمْ فِى الْغُرُفَـتِ ءَامِنُونَ - وَالَّذِينَ يَسْعَوْنَ فِى ءَايَـتِنَا مُعَـجِزِينَ أُوْلَـئِكَ فِى الْعَذَابِ مُحْضَرُونَ
Those who disbelieved in Allah said: “We will never believe in the Qur’ān which Muhammad claim is revealed to him nor will we ever believe in the previous divine books”. And if you were to see, O Messenger, when the wrongdoers are detained before their Lord on the day of judgment for the reckoning. They will dispute with one another, each one placing the responsibility and blame on the other. The subjects/citizens who were subdued will say to their leaders who oppressed them in this life: “If you had not led us astray, we would have been believers in Allah and His messengers”.
Và những tên phủ nhận Allah lên tiếng: "Chúng tôi không bao giờ tin tưởng vào Thiên Kinh Qur'an mà do Muhammad đã khẳng định rằng Nó được thiên khải từ Allah và cũng không tin vào bất cứ Kinh Sách nào được thiên khải trước đây. Giá mà Ngươi - hỡi Thiên Sứ - có mặt ở hoàn cảnh lúc những tên làm điều bất công đó đứng trước Thượng Đế của chúng vào Ngày Phán Xét bị hỏi tội, Ngươi sẽ thấy được tình cảnh lúc đó của chúng sẽ đổ trách nhiệm cho nhau. Những kẻ yếu thế bảo những kẻ từng đàn áp họ trước đây ở nơi cõi trần: "Nếu không bị các ông đàn áp trước đây là chúng tôi đã trở thành những người có đức tin nơi Allah và Thiên Sứ của Ngài rồi."
Những tên được đi theo thuộc đám người tự cao trước chân lý đáp lại những người yếu thế đi theo họ rằng: "Phải chăng, chúng tôi đã cấm cản các ngươi tiếp nhận sự chỉ đạo của Muhammad mang đến cho các ngươi ư?" Không, đúng hơn các ngươi là những tên hư đốn và quậy phá.
Les meneurs qui se montraient arrogants face à la vérité diront aux suiveurs qui les asservissaient: Vous avons-nous interdit de suivre la guidée apportée par Muħammad ? Non, vous étiez plutôt des injustes, des corrompus et des corrupteurs.
Hak karşısında büyüklenip kendilerine tabi olunanlar; zayıf düşürdüklerine şöyle dediler: "Muhammed'in size getirdiği hidayetten sizleri biz mi alıkoyduk? Hayır! Aksine sizler, fesat ve bozgunculuk ehli kimselerdiniz."
“Zar smo vas mi odvratili od vjerovanja u Boga nakon što vam je stigla uputa koju je donio Muhammed? Ne, nego ste i sami bili zločesti i voljeli ste poroke, pa ste se eto zato otuđili od Prave staze, dobrovoljno”, kazat će potlačenim pristalicama prvaci koji su se oholili.
Magsasabi ang mga sinusunod, na nagmalaki palayo sa katotohanan, sa mga tagasunod na siniil nila: "Kami ba ay pumigil sa inyo sa patnubay na dinala sa inyo ni Muḥammad? Hindi! Bagkus kayo noon ay mga tagalabag sa katarungan at mga alagad ng kaguluhan at panggugulo."
Orang-orang yang diikuti dan menyombongkan diri dari kebenaran berkata kepada orang-orang yang mengikuti mereka dan yang mereka tindas di dunia, “Apakah kami yang menghalang-halangi kalian dari hidayah yang telah datang kepada kalian melalui Muhammad?! Tidak, akan tetapi kalian sendiri adalah orang-orang yang zalim, orang-orang yang rusak, dan para pembuat kerusakan.”
I superiori, coloro che si insuperbirono dinanzi alla verità, dissero ai seguaci che soggiogarono: "Noi vi abbiamo forse impedito di ottenere la buona guida che vi ha comunicato Muħammed? No, al contrario! Eravate ingiusti, corrotti e corruttori".
The leaders who were arrogant to the truth will say to the followers they oppressed: “Did we stop you from the guidance which Muhammad brought? No, but rather you were the wrongdoers and the people who were corrupt spreading immorality.”
Los líderes que fueron arrogantes ante la verdad les dirán a los seguidores que oprimieron: “¿Los apartamos de la guía que trajo Mujámmad? No, sino que fueron ustedes los injustos y los corruptos que practicaron la inmoralidad”.
Los seguidores que fueron oprimidos les dirán a sus líderes que fueron arrogantes a la verdad: “Pero fueron sus maquinaciones día y noche las que nos apartaron de la guía, ya que nos ordenaban que no creyéramos en Al-lah y que adoráramos a seres creados fuera de Él”. Y ocultarán el arrepentimiento por haber sido incrédulos en este mundo cuando vean el castigo, y sabrán que serán castigados. Pero pondré cadenas en los cuellos de los incrédulos, y no recibirán esta retribución sino por sus actos de idolatría y sus pecados.
The followers who were oppressed by their leaders will say to their leaders who were arrogant to the truth: “But your scheming about us night and day stopped us from guidance, when you would order us to disbelieve in Allah and to worship creations besides Him”. And they will hide the regret over the disbelief they were on in this world when they see the punishment, and they will know they are going to be punished. And I will put chains on the necks of the disbelievers. They will not be given this reward except for what they used to do in the world, namely worshipping others besides Allah and committing sins.
Les suiveurs asservis diront à leurs meneurs qui se montraient arrogants face à la vérité: Ce qui nous a détourné de la guidée, c’est plutôt votre ruse que nous subissions nuit et jour lorsque vous nous ordonniez de mécroire en Allah et d’adorer en dehors de Lui des créatures. Ils dissimuleront les regrets qu’ils auront pour la mécréance dont ils faisaient preuve dans le bas monde, lorsqu’ils verront le châtiment de leurs yeux et qu’ils sauront qu’ils vont être suppliciés. Puis Nous entourerons les cous des mécréants de carcans et cette rétribution ne leur est infligée que parce qu’ils adoraient des divinités autres qu’Allah dans le bas monde et commettaient des péchés.
I seguaci, coloro che vennero soggiogati dai loro superiori, dissero ai loro superiori che si insuperbirono dinanzi alla verità: "Al contrario, sono state le vostre trame a sviarci dalla verità, notte e giorno, quando ci ordinavate di rinnegare Allāh e di adorare le Sue creature, all'infuori di Lui". Celarono il loro pentimento per le condizioni di miscredenza in cui versavano in vita quando videro la punizione e seppero che sarebbero stati puniti. Abbiamo posto catene sui colli dei miscredenti, e non meritano tale punizione se non coloro che adoravano altri all'infuori di Allāh e che commettevano peccati nella vita terrena.
Büyükleri tarafından zayıf düşürülenler, hakka karşı kibirlenen büyüklerine derler ki: "Hayır! Bizi haktan saptıran, sizin bizlere gece gündüz kurmuş olduğunuz tuzaklarınızdır. Öyle ki, bizlere Allah'a küfredip, inkâr etmeyi ve O'ndan başka yaratılmış olan varlıklara ibadet etmeyi emrediyordunuz." Onlar; azabı müşahade ettiklerinde dünyada üzerinde oldukları küfürden dolayı için için pişmanlık duyarlar ve azap olunacaklarını anlarlar. Böylece biz; o kâfirlerin boyunlarına demir bukağılar koyarız. Onlar, dünyada Allah'tan başkasına ibadet etmelerinden ve Allah'a karşı isyan etmelerinden (günah işlemelerinden) başka bir sebeple bu cezaya uğratılmamışlardır.
Những ngươi yếu thế bảo với những người mà họ đi theo trước đây là đám người ngông cuồng tự đại trước chân lý rằng: "Không, các ngươi toan tính cả ngày lẫn đêm để ngăn cản chúng tôi đến với chân lý khi mà các người bảo chúng tôi vô đức tin nơi Allah để hướng đến việc thờ phượng những tạo vật thay vì thờ Ngài." Họ đã che giấu sự hối hận về những điều vô đức tin của họ ở trần gian khi họ chứng kiến hình phạt và biết được mình sẽ bị trừng phạt. TA đặt gông cùm vào cổ của những kẻ vô đức tin, một phần thưởng dành cho hành động vộ đức tin và tội lỗi mà họ đã phạm ở trần gian.
Na to će oni koji su se potčinjavali reći oholim vođama: “Ne, nego ste nas varali i zlo nam i neistinu lijepim predstavljali, noću i danju smišljali ste kako da nama ovladate i upravljate; evo, nastradali smo. Vi ste nam zapovijedali da ne vjerujemo u Silnog Allaha, poticali ste nas da Mu druge ravnim smatramo, da stvorenja obožavamo.” Obje će skupine, vođe i podanici, prikrivati kajanje, tugu i očaj kad ispred sebe ugledaju kaznu i očito stradanje, jer su na dunjaluku nevjernici bili. Allah će, džellešanuhu, onima koji nisu vjerovali staviti lance na vratove – samo zbog toga što su mimo Svevišnjeg Allaha obožavali lažna božanstva i što su poročni bili.
Denial of Truth is the greatest crime. The result of this crime does not become apparent to an individual in this world. Therefore, he goes on fearlessly denying the Truth. But, in the Hereafter, when the adverse effect of denying the Truth impinges on the deniers, they will be caught in a state of turmoil. The common people, in this world, were proud of their leaders, but once in the Hereafter, they will curse them. In reply, their leaders will say, ‘Don’t blame us to cover up your ignominy. It was not we who misguided you but your own desires. You were with us simply because our words were in consonance with your own desires. You wanted a religion in which you could get credit for being righteous without taking much trouble and without changing yourself, and we provided you with it. You put our noose around your neck of your own accord; otherwise, we had no power to do so.’
Para pengikut yang ditindas oleh para pemimpin mereka berkata kepada orang-orang yang mereka ikuti yang menyombongkan diri dari kebenaran, “Justru tipu muslihat kalian terhadap kami siang dan malam yang menghalang-halangi kami dari petunjuk, yaitu tatkala kalian memerintahkan kami agar kami kafir kepada Allah dan menyembah makhluk-makhluk selain-Nya.” Mereka menyembunyikan penyesalan atas kekufuran yang mereka lakukan di dunia manakala mereka menyaksikan azab dan mereka yakin bahwa mereka akan diazab. Kami memakaikan belenggu-belenggu di leher orang-orang kafir, mereka tidak mendapatkan balasan ini kecuali sesuai dengan apa yang mereka lakukan di dunia berupa penyembahan kepada selain Allah dan kemaksiatan yang mereka lakukan.
Magsasabi ang mga tagasunod, na minamahina ng mga pinuno nila, sa mga sinunod nilang mga tagapagmalaki palayo sa katotohanan: "Bagkus bumalakid sa amin sa patnubay ang pakana ninyo laban sa amin sa gabi at maghapon nang kayo dati ay nag-uutos sa amin ng kawalang-pananampalataya kay Allāh at ng pagsamba sa mga nilikha bukod pa sa Kanya." Magkukubli sila ng pagsisisi sa dati nilang taglay na kawalang-pananampalataya sa Mundo kapag nasaksihan nila ang pagdurusa at nalaman nila na sila ay mga pagdurusahin. Maglalagay Kami ng mga posas sa mga leeg ng tagatangging sumampalataya. Hindi sila gagantihan ng ganting ito kundi dahil sa dati nilang ginagawa sa Mundo na pagsamba sa iba pa kay Allāh at paggawa ng mga pagsuway.
Và không một Thiên Sứ nào được TA cử phái đến cho những thị trấn để khuyến cáo dân làng về hành phạt của Allah ngoại trừ họ bị những tên hóng hách có thế lực, quyền hành và giàu có lên tiếng bảo: "Quả thật, những gì mà các quý vị mang đến - hỡi Thiên Sứ - chắc chắn bọn ta sẽ không tin."
No envié un mensajero a ninguna ciudad para advertir del castigo de Al-lah sin que sus habitantes ricos, de poder, de prestigio y riqueza, dijeran: “No creemos en aquello con lo que han sido enviados, mensajeros”.
Sveznajući Allah ni u jedan grad niti naselje nije poslao nijednog poslanika da ih upozori, a da oni koji su vladali, bili ugledni i bogati nisu rekli: “Mi zaista ne vjerujemo, o poslanici, u ono s čime ste izaslani!”
Hindi nagpadala sa isa sa mga pamayanan ng anumang sugong magpapangamba sa kanila sa pagdurusang dulot ni Allāh malibang nagsabi ang mga pinaginhawa roon kabilang sa mga may kapamahalaan, impluwensiya, at yaman: "Tunay na kami sa ipinadala sa inyo, O mga sugo, ay mga tagatangging sumampalataya."
Commentary
The age-old shaitanic illusion of taking worldly riches and honours as a proof of being loved by Allah
All along the lanes of time since the very beginning, people intoxicated with material wealth and luxury have always opposed the voice of truth and taken a stance of hostility against the prophets and the pious people, except those whom Allah willed otherwise. On top of this, they also used to argue in favor of their satisfaction with the existing stance against the people of truth by saying: Had Allah disliked our doings and ways, why would He give us wealth, recognition and power in this world? The noble Qur'an has answered it in several verses taking different approaches. The revelation of the cited verses is also related to an event of this nature which provides an answer to this absurd argument.
It appears in Hadith that, during the period of Jahiliyah, two persons ran a business in partnership. Then, one of them left the place and went to some coastal area. When the Holy Prophet ﷺ was ordained as prophet, and people in Arabia started talking about it, the former business partner then living in a coastal area wrote a letter to his former business partner in Makkah and asked him about his reaction and the reaction of other people against this person claiming to be a prophet. The former partner in Makkah wrote back telling him that no one from among the Quraish had followed him, except that a few people of no consequence, mostly poor and needy, were going for him. The man of the coast left his business behind, came to Makkah and asked his former partner there to tell him the address of the person who claimed to be a prophet. This coastal friend who used to study old scriptures, such as the Torah and the Evangel, presented himself before the Holy Prophet ﷺ " and asked him: 'What is it to which you invite people to come?' He told him about the main elements of his da'wah of Islam. Immediately after having heard the da'wah (call) to Islam in his blessed words, he said: اَشھَدُ اَنَّکَ رَّسُولُ اَلله (Ashhadu annaka rasulAllah: (i.e. ‘I bear witness that you are, without any doubt, the messenger of Allah' ). He asked him: "How did you know this?" He submitted: '[ As for your call being true, I understood it through my reason, and then the sign of it was that:] Adherents of all noble prophets who have come earlier have, in the beginning, always been the weak and the meek, the poor and needy, people who did not matter much among those they were sent to.' Revealed thereupon was the verse under study: وَمَا أَرْسَلْنَا فِي قَرْيَةٍ مِّن نَّذِيرٍ إِلَّا قَالَ مُتْرَفُوهَا (And We did not send a warner to a township, but said those who lived a luxurious life therein," We reject what you have been sent with." - 34:34) (Ibn Kathir and Mazhari)
In this verse, the word: مُترَف (mutraf, translated above as 'those who lived a luxurious life) has been derived from: تَرَف (taraf) which carries the sense of a life abounding in material assets, ease and comfort. Hence, مُترَفِین (mutrafin) denotes rich people of a community (who are arrogant and careless about what is right or wrong) .The Holy Qur'an is saying in the verse cited above that whenever Allah has sent a messenger, these people intoxicated with their riches and pampered by a life of luxury have always confronted him with a flat denial of his mission.
Biz, herhangi bir beldeye kendilerini azap ile korkutması için bir uyarıcı (peygamber) gönderdiğimizde o beldenin kendilerine nimet verilmiş olan mal, itibar ve hüküm sahibi kimseleri: "Ey Peygamberler! Muhakkak ki bizler, sizin kendisi ile gönderilmiş olduğunuz şeyi inkâr ediyoruz." derler.
E non inviammo in un villaggio un messaggero che incutesse timore della punizione di Allāh, senza che i potenti, coloro che hanno potere, alto rango e ricchezza, dicessero: "Noi rinneghiamo ciò che ci comunicate, o messaggeri".
Nous n’avons pas envoyé dans une cité de messager avertissant son peuple contre le châtiment, sans que les nantis qui détiennent le pouvoir, le prestige et la richesse ne disent: Ô messagers, nous rejetons le message qu’on vous a envoyés transmettre.
I have not sent a messenger in any city to warn of Allah’s punishment except that the affluent people in it amongst those of power, fame and wealth said: “We are of what you have been sent with, O messengers, disbelievers”.
"Dan tidaklah Kami mengutus kepada suatu negeri seorang pemberi peringatan pun, melainkan orang-orang yang hidup mewah di negeri itu berkata, 'Sesungguhnya kami mengingkari apa yang kamu diutus untuk menyampaikannya.' Dan mereka berkata, 'Kami lebih banyak mempunyai harta dan anak-anak, kami sekali-kali tidak akan diazab.' Katakanlah, 'Sesungguhnya Rabbku me-lapangkan rizki bagi siapa yang dikehendakiNya dan menyempit-kan, akan tetapi kebanyakan manusia tidak mengetahui.' Dan sekali-kali bukanlah harta dan bukan pula anak-anak kamu yang mendekatkan kamu kepada Kami sedikit pun; melainkan orang-orang yang beriman dan mengerjakan amal-amal shalih, mereka-lah itu yang memperoleh balasan yang berlipat ganda disebabkan amal yang telah mereka kerjakan; dan mereka aman sentosa di tempat-tempat yang tinggi. Dan orang-orang yang berusaha me-nentang ayat-ayat Kami dengan anggapan untuk dapat meng-gagalkan, mereka itu dimasukkan ke dalam azab. Katakanlah, 'Sesungguhnya Rabbku melapangkan rizki bagi siapa yang dikehen-dakiNya dari hamba-hambaNya dan menyempitkan.' Dan barang apa saja yang kamu nafkahkan, maka Allah akan menggantinya dan Dia-lah Pemberi rizki yang sebaik-baiknya." (Saba`: 34-39).
(34) Allah سبحانه وتعالى memberitakan tentang keadaan umat-umat terdahulu yang mendustakan para Rasul, keadaannya seperti keadaan orang-orang yang mendustakaan Rasul mereka saat ini, yaitu Muhammad a; dan bahwa Allah, apabila mengutus seorang Rasul di salah satu kota, maka kaum yang hidup mewah di negeri itu mendustakannya, kemewahan yang mereka miliki membuat mereka congkak dan mereka berbangga-bangga dengannya.
(35) ﴾ وَقَالُواْ نَحۡنُ أَكۡثَرُ أَمۡوَٰلٗا وَأَوۡلَٰدٗا ﴿ "Dan mereka berkata, 'Kami lebih banyak mempunyai harta dan anak-anak'," maksudnya, lebih banyak daripada orang-orang yang mengikuti kebenaran, ﴾ وَمَا نَحۡنُ بِمُعَذَّبِينَ ﴿ "dan kami sekali-kali tidak akan diazab." Pertama, kami tidak akan dihidupkan kembali; dan jika kami dihidupkan kembali, maka Tuhan yang telah memberi kami harta kekayaan dan anak-anak di dunia akan memberi kami lebih banyak lagi di akhirat kelak dan Dia tidak akan menyiksa kami.
(36) Mereka dijawab oleh Allah سبحانه وتعالى, bahwa dilapangkan atau disempitkannya rizki itu bukan bukti atas apa yang kalian klaim, sebab sesungguhnya rizki itu di bawah kendali masyi`ah (kehendak) Allah. Jika Dia berkehendak, maka Dia melapangkan-nya dan jika Dia berkehendak lain, maka Dia menyempitkannya.
(37) Bukan harta benda dan anak-anak ﴾ بِٱلَّتِي ﴿ "yang" men-dekatkan kamu kepada Allah ﴾ زُلۡفَىٰٓ ﴿ "sedekat-dekatnya." Sesung-guhnya yang mendekatkan kepadaNya adalah kedekatan iman kepada ajaran yang dibawa oleh para Rasul dan amal shalih yang merupakan konsekuensi iman. Maka orang-orang seperti ini men-dapatkan balasan di sisi Allah سبحانه وتعالى dengan berlipat-lipat ganda, satu kebaikan dibalas dengan sepuluh hingga tujuh ratus kali lipat, dan dilipatgandakan dengan banyak yang jumlahnya hanya Allah semata yang mengetahui, ﴾ وَهُمۡ فِي ٱلۡغُرُفَٰتِ ءَامِنُونَ ﴿ "dan mereka aman sen-tosa di tempat-tempat yang tinggi," maksudnya, mereka berada pada kedudukan-kedudukan yang sangat tinggi sekali, mereka tinggal di dalamnya dengan rasa tenang. Mereka aman dari hal-hal yang mencemarkan dan menyengsarakan, karena kelezatan dan berbagai hal yang menyenangkan yang ada di dalamnya, dan aman dari (bahaya) keluar darinya serta dari rasa sedih.
(38) Sedangkan orang-orang yang berusaha untuk mele-mahkan ayat-ayat Kami dengan maksud mengalahkan Kami dan Rasul Kami serta mendustakan, ﴾ أُوْلَٰٓئِكَ فِي ٱلۡعَذَابِ مُحۡضَرُونَ ﴿ "mereka itu dimasukkan ke dalam azab."
(39) Kemudian Allah سبحانه وتعالى mengulangi bahwa Dia, ﴾ يَبۡسُطُ ٱلرِّزۡقَ لِمَن يَشَآءُ مِنۡ عِبَادِهِۦ وَيَقۡدِرُ لَهُۥۚ ﴿ "melapangkan rizki bagi siapa yang dikehendakiNya dari hamba-hambaNya dan menyempitkannya," agar mengakibatkan FirmanNya berikut ini, ﴾ وَمَآ أَنفَقۡتُم مِّن شَيۡءٖ ﴿ "Dan barang apa saja yang kamu nafkahkan," nafkah yang wajib atau yang sunnah kepada ke-rabat dekat, tetangga, orang miskin, anak yatim atau lain-lainnya, ﴾ فَهُوَ ﴿ "maka Dia" سبحانه وتعالى ﴾ يُخۡلِفُهُۥۖ ﴿ "akan menggantinya," maka jangan kalian berpraduga salah bahwa berinfak itu termasuk hal yang dapat mengurangi rizki. Malah Allah (Dzat Yang melapangkan rizki kepada siapa yang dikehendakiNya dan menyempitkan) menjanjikan akan memberi ganti untuk orang yang b e r i n f a k ﴾ وَهُوَ خَيۡرُ ٱلرَّٰزِقِينَ ﴿ "dan Dia-lah Pemberi rizki yang sebaik-baiknya," maka mintalah rizki kepadaNya dan berusahalah dengan menggunakan cara-cara yang diperintahkanNya kepada kalian.
34- Biz hangi ülkeye bir uyarıcı gönderdiysek mutlaka oranın refah içinde şımarmış elebaşları:“Biz sizinle gönderilen şeyleri inkar ediyoruz” dediler.
35- Yine dediler ki:“Bizim malımız da evladımız da (sizden) daha çok. Biz azaba uğrayacak da değiliz.”
36- De ki:“Şüphesiz Rabbim, rızkı dilediğine bol verir (dilediğine de) kısar. Fakat insanların çoğu bilmezler.”
37- Sizi bize yaklaştıracak olan şey, ne mallarınızdır ne de evlâtlarınız. Aksine kim iman edip salih amel işlerse işte onlara amellerine karşılık olarak mükâfatları kat kat verilecektir ve onlar, yüksek köşklerde güven içinde olacaklardır.
38- Ayetlerimizi iptal etmek için yarışırcasına çalışanlara gelince işte onlar da azabın ortasına konacaklardır.
39- De ki: “Şüphesiz Rabbim, rızkı kullarından dilediğine genişletir (dilediğine de) daraltır. (Allah yolunda) her ne harcarsanız O, bu harcadığınızın yerine başkasını verir. O, rızık verenlerin en hayırlısıdır.
34. Yüce Allah, peygamberleri yalanlayan önceki ümmetlerin durumunu haber vermektedir ki onların durumu, tıpkı hali hazırda peygamberleri Muhammed sallallahu aleyhi ve sellem’i yalanlayanların durumu gibiydi.
Allah, herhangi bir ülkeye bir peygamber gönderdi mi oranın refah içinde olup şımaran, sahip oldukları nimetlerle azan ve onlardan ötürü böbürlenen elebaşları onları inkar etmişler ve küfre sapmışlardır.
35. Onlar:“Bizim malımız da evladımız da” hakka uyanlarınkinden “daha çok. Biz azaba uğrayacak da değiliz” demişlerdir.
Yani bizler, öldürüldükten sonra diriltilecek değiliz. Diriltilecek olsak dahi bize dünya hayatında bunca mal ve evlat veren, âhirette bize bundan daha fazlasını verecek ve bize azap etmeyecektir.
36. Allah ise onlara şöylece cevap vermektedir: Yüce Allah’ın rızkı genişletip yayması, sizin ileri sürdüğünüz iddianın doğruluğuna delil değildir. Rızık vermek, Allah’ın meşîetine/dilemesine bağlıdır. O, isterse kulunun rızkını genişletir, dilerse daraltır.
37. “Sizi bize yaklaştıracak olan şey, ne mallarınızdır ne de evlâtlarınız.” Onlarla bize yakın olamazsınız. Sizi bize asıl yakınlaştıran, peygamberlerin getirdiklerine iman etmek, bu imanın gereği olan salih amelleri işlemektir. İşte böylelerinin Allah nezdinde mükâfatları kat kat verilecektir. Bir iyilik, on misli ile, yedi yüz misli ile hatta Allah’tan başka kimsenin bilmediği kadar kat fazlası ile mükâfatlandırılacaktır. “ve onlar yüksek köşklerde güven içinde olacaklardır.” Alabildiğine yüksek konaklarda, huzur içerisinde, kederlerden, içinde bulundukları lezzet verici şeyleri ve arzu duyulan nimetleri bulandıracak şeylerden, rahatsız edici hususlardan, üzüntülerden yana güven içerisinde bulunacaklardır. Ordan çıkarılmak gibi bir korkuları da olmayacaktır.
38. “Ayetlerimizi iptal etmek için yarışırcasına çalışanlara” bizleri ve peygamberlerimizi âciz bırakmak maksadı ile çalışıp çabalayan ve yalanlayanlara “gelince işte onlar da azabın ortasına konacaklardır.”
39. Daha sonra Allah, tekrar rızkı genişletenin ve daraltanın kendisi olduğunu dile getirerek şöyle buyurmaktadır:“Şüphesiz Rabbim, rızkı kullarından dilediğine genişletir (dilediğine de) daraltır.” Bu buyruğu tekrarlamasının hikmeti, bundan sonraki buyrukları ona bağlamaktır:“(Allah yolunda) her ne harcarsanız” ister farz, ister müstehap olsun, ister akraba, ister komşu, ister yoksul, ister yetim, isterse de başkasına infak edilmiş olsun “O” yani Yüce Allah “bu harcadığınızın yerine başkasını verir.” O halde infakta bulunmanın rızkı eksilteceği vehmine kapılmayın. Zira bu, rızkı dilediğine genişletip yayan, dilediğininkini de kısan yüce Zatın, infak edene infak ettiğinin yerine başkasını vereceğine dair bir vaadidir. “O, rızık verenlerin en hayırlısıdır.” O bakımdan rızkı O’ndan isteyin ve size izlemenizi emrettiği sebepleri de yerine getirin.
How Those Who lived a Life of Luxury disbelieved in the Messengers and were misled by Their pursuit of Wealth and Children
Allah is consoling His Prophet and commanding him to follow the example of the Messengers that came before him. He tells him that no Prophet was ever sent to a township but those among its people who lived a life of luxury disbelieved in him, and the weaker people of the town followed him. The people of Nuh, peace be upon him, said to him:
أَنُؤْمِنُ لَكَ وَاتَّبَعَكَ الاٌّرْذَلُونَ
(Shall we believe in you, when the weakest (of the people) follow you) (26:110)
وَمَا نَرَاكَ اتَّبَعَكَ إِلاَّ الَّذِينَ هُمْ أَرَاذِلُنَا بَادِىَ الرَّأْى
(nor do we see any follow you but the meanest among us and they (too) followed you without thinking) (11:27). The leaders among the people of Salih said:
قَالَ الْمَلأ الَّذِينَ اسْتَكْبَرُواْ مِن قَوْمِهِ لِلَّذِينَ اسْتُضْعِفُواْ لِمَنْ ءَامَنَ مِنْهُمْ أَتَعْلَمُونَ أَنَّ صَـلِحاً مُّرْسَلٌ مِّن رَّبِّهِ قَالُواْ إِنَّا بِمَآ أُرْسِلَ بِهِ مُؤْمِنُونَ - قَالَ الَّذِينَ اسْتَكْبَرُواْ إِنَّا بِالَّذِى ءَامَنتُمْ بِهِ كَـفِرُونَ
(to those who were counted weak -- to such of them as believed: "Know you that Salih is one sent from his Lord." They said: "We indeed believe in that with which he has been sent." Those who were arrogant said: "Verily, we disbelieve in that which you believe in.") (7:75-76). And Allah said:
وَكَذلِكَ فَتَنَّا بَعْضَهُمْ بِبَعْضٍ لِّيَقُولواْ أَهَـؤُلاءِ مَنَّ اللَّهُ عَلَيْهِم مِّن بَيْنِنَآ أَلَيْسَ اللَّهُ بِأَعْلَمَ بِالشَّـكِرِينَ
(Thus We have tried some of them with others, that they might say: "Is it these (poor believers) that Allah has favored from among us" Does not Allah know best those who are grateful) (6:53),
وَكَذلِكَ جَعَلْنَا فِي كُلِّ قَرْيَةٍ أَكَـبِرَ مُجْرِمِيهَا لِيَمْكُرُواْ فِيهَا
(And thus We have set up in every town great ones of its wicked people to plot therein) (6:123), and
وَإِذَآ أَرَدْنَآ أَن نُّهْلِكَ قَرْيَةً أَمَرْنَا مُتْرَفِيهَا فَفَسَقُواْ فِيهَا فَحَقَّ عَلَيْهَا الْقَوْلُ فَدَمَّرْنَاهَا تَدْمِيرًا
(And when We decide to destroy a town (population), We (first) send a definite order to those among them who lead a life of luxury. Then, they transgress therein, and thus the Word (of torment) is justified against it (them). Then We destroy it with complete destruction) (17:16). And Allah says here:
وَمَآ أَرْسَلْنَا فِى قَرْيَةٍ مِّن نَّذِيرٍ
And We did not send a warner to a township meaning a Prophet or a Messenger,
إِلاَّ قَالَ مُتْرَفُوهَآ
(but those who were given the worldly wealth and luxuries among them) means, those who enjoyed a life of riches and luxury, and positions of leadership. Qatadah said, "They are their tyrants, chiefs and leaders in evil."
إِنَّا بِمَآ أُرْسِلْتُمْ بِهِ كَـفِرُونَ
(We believe not in the (Message) with which you have been sent.) means, `we do not believe in it and we will not follow it.' Allah tells us that those who enjoyed a life of luxury and who disbelieved the Messengers said:
وَقَالُواْ نَحْنُ أَكْثَـرُ أَمْوَلاً وَأَوْلَـداً وَمَا نَحْنُ بِمُعَذَّبِينَ
(And they say: "We are more in wealth and in children, and we are not going to be punished.") meaning, they were proud of their great wealth and great numbers of children, and they believed that this was a sign that Allah loved them and cared for them, and that if He gave them this in this world, He would not punish them in the Hereafter. This was too far-fetched. Allah says:
أَيَحْسَبُونَ أَنَّمَا نُمِدُّهُمْ بِهِ مِن مَّالٍ وَبَنِينَ - نُسَارِعُ لَهُمْ فِى الْخَيْرَتِ بَل لاَّ يَشْعُرُونَ
(Do they think that in wealth and children with which We enlarge them We hasten unto them with good things. Nay, but they perceive not.) (23:55-56)
فَلاَ تُعْجِبْكَ أَمْوَلُهُمْ وَلاَ أَوْلَـدُهُمْ إِنَّمَا يُرِيدُ اللَّهُ لِيُعَذِّبَهُمْ بِهَا فِي الْحَيَوةِ الدُّنْيَا وَتَزْهَقَ أَنفُسُهُمْ وَهُمْ كَـفِرُونَ
(So, let not their wealth nor their children amaze you; in reality Allah's plan is to punish them with these things in the life of this world, and that their souls shall depart while they are disbelievers.) (9:55), and
ذَرْنِى وَمَنْ خَلَقْتُ وَحِيداً - وَجَعَلْتُ لَهُ مَالاً مَّمْدُوداً - وَبَنِينَ شُهُوداً - وَمَهَّدتُّ لَهُ تَمْهِيداً - ثُمَّ يَطْمَعُ أَنْ أَزِيدَ - كَلاَّ إِنَّهُ كان لاٌّيَـتِنَا عَنِيداً - سَأُرْهِقُهُ صَعُوداً
(Leave Me Alone (to deal) with whom I created lonely. And then granted him resources in abundance. And children to be by his side. And made life smooth and comfortable for him. After all that he desires that I should give more. Nay! Verily, he has been opposing Our Ayat. I shall oblige him to face a severe torment!) (74:11-17) And Allah has told us about the story of the owner of those two gardens, that he had wealth and crops and children, but that could not help him at all when all of that was taken from him in this world, before he reached the Hereafter. Allah says here:
قُلْ إِنَّ رَبِّى يَبْسُطُ الرِّزْقَ لِمَن يَشَآءُ وَيَقْدِرُ
(Say: "Verily, my Lord expands the provision to whom He wills and restricts...") meaning, He gives wealth to those whom He loves and those whom He does not love, and He makes poor whom He wills and makes rich whom He wills. He has complete wisdom and clear proof,
وَلَـكِنَّ أَكْثَرَ النَّاسِ لاَ يَعْلَمُونَ
(but most men know not.) Then Allah says:
وَمَآ أَمْوَلُكُمْ وَلاَ أَوْلَـدُكُمْ بِالَّتِى تُقَرِّبُكُمْ عِندَنَا زُلْفَى
(And it is not your wealth, nor your children that bring you nearer to Us,) meaning, `these things are not a sign that We love you or care for you.' Imam Ahmad, may Allah have mercy on him, recorded that Abu Hurayrah, may Allah be pleased with him, said that the Messenger of Allah ﷺ said:
«إِنَّ اللهَ تَعَالَى لَا يَنْظُرُ إِلَى صُوَرِكُمْ وَأَمْوَالِكُمْ، وَلَكِنْ إِنَّمَا يَنْظُرُ إِلَى قُلُوبِكُمْ وَأَعْمَالِكُم»
(Allah does not look at your outward appearance or your wealth, rather He looks at your hearts and your deeds.) Muslim and Ibn Majah also recorded this. Allah says:
إِلاَّ مَنْ ءَامَنَ وَعَمِلَ صَـلِحاً
(but only he who believes, and does righteous deeds;) meaning, `only faith and righteous deeds will bring you closer to Us.'
فَأُوْلَـئِكَ لَهُمْ جَزَآءُ الضِّعْفِ بِمَا عَمِلُواْ
(as for such, there will be multiple rewards for what they did,) means, the reward will be multiplied for them between ten and seven hundred times.
وَهُمْ فِى الْغُرُفَـتِ ءَامِنُونَ
(and they will reside in the high dwellings in peace and security.) means, in the lofty dwellings of Paradise, safe from all misery, fear and harm, and from any evil they could fear. Ibn Abi Hatim recorded that `Ali, may Allah be pleased with him, said that the Messenger of Allah ﷺ said:
«إِنَّ فِي الْجَنَّةِ لَغُرَفًا تُرَى ظُهُورُهَا مِنْ بُطُونِهَا، وَبُطُونُهَا مِنْ ظُهُورِهَا»
(In Paradise there are lofty rooms whose outside can be seen from the inside and whose inside can be seen from the outside.) A bedouin asked, "Who are they for" He said:
«لِمَنْ طَيَّبَ الْكَلَامَ، وَأَطْعَمَ الطَّعَامَ، وَأَدَامَ الصِّيَامَ، وَصَلَّى بِاللَّيْلِ وَالنَّاسُ نِيَام»
(For those who speak well, feed the hungry, persist in fasting and pray at night while people are asleep.)
وَالَّذِينَ يَسْعَوْنَ فِى ءَايَـتِنَا مُعَـجِزِينَ
(And those who strive against Our Ayat, to frustrate them,) means, those who try to block people from the path of Allah and from following His Messengers and believing in His signs,
فَأُوْلَـئِكَ فِى الْعَذَابِ مُحْضَرُونَ
they will be brought to the torment. means, they will all be punished for their deeds, each one accordingly.
Tidaklah Kami mengutus ke salah satu negeri seorang rasul yang memperingatkan mereka dari azab Allah kecuali orang-orang yang hidup bergelimang kenikmatan di sana dari para pemegang kekuasaan, kedudukan, dan harta kekayaan berkata, “Sesungguhnya kami kafir kepada ajaran yang kalian bawa -wahai para rasul-.”
Và những kẻ có quyền hành tỏ ra ngông cuồng kiêu ngạo bảo rằng: "Chúng tôi, có rất là nhiều tài sản và con cháu. Thế nên, những gì mà các người thống cáo rằng chúng tôi sẽ bị trừng phạt thật là một điều vô lý. Chắc chắn chúng tôi sẽ không bao giờ bị trừng trị ở trần gian này và cũng như ở Ngày Sau."
Nagsabi ang mga may impluwensiyang ito habang mga nagyayabang at mga naghahambog: "Kami ay higit na marami sa mga yaman at higit na marami sa mga anak. Ang pinagsasabi ninyo na kami ay mga pagdurusahin ay isang kasinungalingan sapagkat kami ay hindi mga pagdurusahin sa Mundo ni sa Kabilang-buhay."
Estas personas de prestigio dijeron con alarde y arrogancia: “Nosotros tenemos más riquezas e hijos. Mientes cuando dices que seremos castigados, ya que no seremos castigados en este mundo ni en el Más Allá”.
Para pemilik kedudukan itu mengajukan alasan dengan penuh kebanggaan dan kesombongan, "Kami memiliki harta dan anak-anak yang lebih banyak, sedangkan apa yang kalian katakan bahwa kami akan diazab adalah dusta. Kami tidak akan diazab di dunia dan di akhirat."
I još su govorili, ponoseći se i uznoseći: “Mi imamo više blaga i djece od vas! Mi nismo onī koje će zadesiti stradanje na ovom niti na budućem svijetu! Vaše prijetnje da ćemo biti kažnjeni sušta su laž.”
E i potenti e gli esibizionisti dissero, insuperbiti: "Noi possediamo più ricchezze e più figli, e ciò che dite, ovvero che saremo puniti, è una menzogna, e non saremo puniti né in questa vita né nell'Aldilà".
Bu gösterişci, böbürlenen makam sahipleri şöyle dediler: "Biz, malca ve evlatça daha çoğuz. Sizin, bizim azap olunacağımıza dair iddianız da yalandır. Bizler, dünyada da ahirette de azap olunacak değiliz."
Quoted in the next verse (35) is their saying: نَحْنُ أَكْثَرُ أَمْوَالًا وَأَوْلَادًا وَمَا نَحْنُ بِمُعَذَّبِينَ which, in effect, means: "We are superior in riches and children, and we are not going to be punished - 35". (Obviously, by it, they meant: If we had been deserving of punishment in the sight of Allah Ta’ ala, why would He give us all this wealth and recognition)? The noble Qur'an gives an answer in the next two verses by saying:... نَحْنُ أَكْثَرُ أَمْوَالًا وَأَوْلَادًا وَمَا نَحْنُ بِمُعَذَّبِينَ ("I: fact, my Lord extends provision to whom He wills, and straitens (it for whom He wills), but most of the people do not know". 34:36] And neither your riches nor your children are the things that bring you near Us closely; however, the one who believes and acts righteously (is close to Us) وَمَا أَمْوَالُكُمْ وَلَا أَوْلَادُكُم 34:37). The gist of the answer is that having more wealth and recognition in this world, or not having any, is no proof of someone being acceptable or unacceptable in the sight of Allah. In fact, it is in view of creational considerations that Allah Ta’ ala would give, at least in this world, property and wealth in abundance to whomever He wills, and gives less to whomever He wills. He alone knows the creational consideration behind it. But, taking the abundance of wealth and children to be a proof of being acceptable in the sight of Allah is sheer ignorance because, with Him, the criterion of acceptability, approval, support and pleasure is no other but 'Iman (faith) and good deed. One who does not carry these two assets - no matter how much wealth and how many children one has - these cannot make him or her acceptable in the sight of Allah.
Ces gens ornés de prestige dirent avec arrogance et vanité: Nous sommes plus riches et notre descendance est plus nombreuse. Vous mentez lorsque vous prétendez que nous serons châtiés car nous ne serons châtiés ni dans le bas monde ni dans l’au-delà.
And these people of fame said braggingly and boastfully: “We are more in wealth and more in children. And your claim that we will be punished is a lie, as we will not be punished in this world nor in the Hereafter”.
O Messenger, say to these who have been deceived by the favours they have been given: “My Lord expands provision for whom He wants, to test whether he is grateful or ungrateful, and He makes it tight for whom He wants, to test whether he is patient or becomes upset. But most people do not know that Allah is Wise. He does not decree a matter except due to complete wisdom which is known to those who know and which the ignorant are unaware of”.
Hãy bảo chúng - hỡi Thiên Sứ - với những tên kiêu ngạo về việc phân phát ân huệ:" Thượng Đế của Ta, Đấng Hiển Vinh và Tối Cao muốn nới rộng bổng lộc cho ai tùy ý Ngài nhằm thử thách họ có biết mang ơn hay vong ân, và Ngài thu hẹp bổng lộc lại với ai Ngài muốn để Ngài thử thách xem họ biết kiên nhẫn hay oán trách ? Tuy nhiên hầu hết thiên hạ không hề hay biết Allah là Đấng Chí Minh; Ngài đã an bày như thế vì mục đích vĩ đại, nhưng có người biết và có người không."
Di', o Messaggero, a costoro che si illudono delle grazie che possiedono: "Il mio Dio, gloria Sua, l'Altissimo, estende il sostentamento a chi vuole per metterlo alla prova e verificare se sia grato o se sia ingrato, e lo restringe a chi vuole per metterlo alla prova, verificando se sia paziente o se si ribelli; ma la maggior parte della gente è ignara del fatto che Allāh sia il Saggio, e che non decreti qualcosa se non con estrema Saggezza. Chi riesce lo comprende, e chi non riesce ne è ignaro".
Mensajero, diles a estos que han sido engañados por los favores que han recibido: “Mi Señor da el sustento a quien Él quiere, para probar si es agradecido o desagradecido, y Él lo restringe a quién Él quiere, para probar si es paciente o se disgusta. Pero la mayoría de la gente no sabe que Al-lah es Sabio. Él no decreta un asunto sin que sea en completa sabiduría, lo cual conocen los que saben y los ignorantes desconocen”.
Katakanlah -wahai Rasul- kepada orang-orang yang tertipu oleh kenikmatan yang mereka dapatkan itu, "Tuhanku melapangkan rezeki bagi siapa yang Dia kehendaki sebagai ujian baginya; apakah dia bersyukur atau kufur? Sebaliknya, Dia menyempitkan rezeki atas siapa yang Dia kehendaki untuk mengujinya; apakah dia sabar atau tidak? Akan tetapi kebanyakan manusia tidak mengetahui bahwa Allah Mahabijaksana, tidak menakdirkan sesuatu kecuali karena hikmah mendalam yang diketahui oleh siapa yang mengetahuinya dan tersembunyi bagi siapa yang tidak mengetahui."
Sabihin mo, O Sugo, sa mga nalinlang na ito dahil sa ibinigay sa kanila na mga biyaya: "Ang Panginoon ko – kaluwalhatian sa Kanya at pagkataas-taas Siya – ay nagpapaluwag ng panustos para sa sinumang niloloob Niya bilang pagsusulit para sa kanya kung magpapasalamat ba siya o tatangging magpasalamat, at nagpapasikip dito sa sinumang niloloob Niya bilang pagsubok para sa kanya kung magtitiis ba siya o maiinis? Subalit ang karamihan sa mga tao ay hindi nakaaalam na si Allāh ay Marunong: hindi Siya nagtatakda ng isang bagay malibang dahil sa isang kasanhiang malalim. Nakaalam dito ang sinumang nakaalam dito at nagpakamangmang dito ang sinumang nagpakamangmang dito.
This very subject has been taken up in several other verses of the noble Qur'an. In Surah al-Mu'minun, it was said:
أَيَحْسَبُونَ أَنَّمَا نُمِدُّهُم بِهِ مِن مَّالٍ وَبَنِينَ نُسَارِعُ لَهُمْ فِي الْخَيْرَاتِ بَل لَّا يَشْعُرُونَ
Do they think that by consistently providing them with wealth and children, We are accelerating the (real) good things to them? The fact, however, is that they do not understand (the reality) - 23:55, 56.
And the reality is that wealth and children that make man negligent of Allah become a curse for him. Then, in a verse of Surah At-Taubah, it was said:
وَلَا تُعْجِبْكَ أَمْوَالُهُمْ وَأَوْلَادُهُمْ ۚ إِنَّمَا يُرِيدُ اللَّـهُ أَن يُعَذِّبَهُم بِهَا فِي الدُّنْيَا وَتَزْهَقَ أَنفُسُهُمْ وَهُمْ كَافِرُونَ
And their wealth and children should not attract you. Allah only wants to punish them with these in this world and that their souls depart while they are disbelievers - 9:85.
In that case, it will end up into the everlasting punishment of the Hereafter. As for punishing through wealth and children right here in this world, it means that they become so involved in and infatuated with wealth and property that they never find the time to think about their ultimate fate or turn towards Allah and 'Akhirah - the end of which is punishment that will last forever. Then there are many who have wealth and children both. It is within this world that, for the sake of wealth and children, rather, through the wealth and children, they have to suffer from thousands of distresses and pains. As such, their punishment starts taking effect right from this very world.
According to a narration of Sayyidna Abu Hurairah ؓ ، the Holy Prophet ﷺ said: Allah Ta’ ala does not see you or your wealth. He sees your hearts and your deeds – (reported by Ahmad, Ibn Kathir)
Ey Resul! Kendilerine verilen nimetler ile kibirlenip kendilerini beğenenlere de ki: "Rabbim -Subhanehu ve Teâlâ- şükredecek mi yoksa nankörlük mü edecek diye bir imtihan olarak dilediği kimseye rızkı genişletir. Dilediği kimseye ise sabredecek mi yoksa isyan mı edecek diye bir imtihan olarak daraltır. Fakat insanların çoğu Allah'ın çok hikmet sahibi olduğunu bilmezler. Allah; ancak işleri büyük bir hikmetten dolayı takdir eder. Bunu bilen bilir, bilmeyen bilmez.
Reci, Poslaniče, istim tim oholim ljudima koje je raskošan život obmanuo: “Odista Allah, džellešanuhu, daje ovozemaljska dobra i obilnu nafaku onom kome On hoće da bi vidio ko će biti zahvalan, a ko nezahvalan, i uskraćuje to kome On hoće da bi vidio hoće li strpljiv biti ili će pak huliti na sudbinu. Većini ljudi nije poznato to da je Allah mudar, te da svako Njegovo određenje sadrži savršenu mudrost, koju samo neki ljudi znaju.”
Ô Messager, dis à ces gens trompés par les bienfaits qui leur ont été accordés: Allah étend la subsistance à qui Il veut, afin de le tester et voir s’il se montre reconnaissants ou ingrat, et la restreint à qui Il veut, afin de l’éprouver et voir s’il se montre endurant ou s’il se rebelle. Or la plupart des gens ne savent pas qu’Allah est Sage et qu’Il ne décrète une chose que pour une raison suprême, dont certains ont connaissance et d’autres non.
Ni blago ni djeca, kojima se diči, ne mogu čovjeku osigurati Allahovo zadovoljstvo. Samo će vjernici, čestiti, koji rade dobra djela imati umnogostručenu nagradu kod Allaha. Može se dogoditi da imetak i djeca, ako je čovjek iskreni vjernik, budu uzrok da se njegova nagrada umnogostruči: imetak, ako ga udjeljuje na Allahovu putu; djeca, ako za roditelja uče dove. Upravo takvi vjernici bit će smješteni u visoke džennetske odaje, bit će sigurni od kazne, smrti, briga, toga da će njihov užitak jednog dana prestati.
Sizi Allah'ın rızasına götürecek olan kendisi ile övünüp durduğunuz mallarınız ve evlatlarınız değildir. Fakat kim Allah'a iman eder ve salih ameller işlerse, işte kat kat ecirleri elde edecek olan odur. Mallar; ancak Allah yolunda harcanılarak Allah'a yakınlaştırır. Evlatlar ise duaları ile yakınlaştırır. İşte salih ameller işleyen bu Müminler için işledikleri salih ameller sebebi ile kat kat sevaplar vardır ve onlar cennette en yüksek makamlardadırlar. Orada azap, ölüm ve nimetlerin kesilme korkusundan güvendedirler.
And your wealth and your children which you boast over are not what leads you to Allah’s pleasure, but the one who believes in Allah and does good actions has acquired has acquired a multiplied reward. His wealth draws him closer to Allah by him spending it in Allah's way, and his children also are a means for raising his rank, by their prayers for him. So those believers who do good deeds - for them is a multiple reward for the good they did and they will be in the higher ranks of Paradise, safe from whatever they fear; punishment, death and ending of joy.
Harta dan anak-anak yang kalian banggakan bukanlah wasilah yang bisa mendekatkan kalian kepada rida Allah, akan tetapi siapa yang beriman kepada Allah dan beramal saleh, dialah yang merengkuh pahala yang berlipat. Harta bisa mendekatkan pemiliknya kepada Allah bila dia menginfakkannya di jalan Allah, sedangkan anak-anak dengan mereka mendoakannya. Mereka orang-orang mukmin yang beramal saleh mendapatkan pahala berlipat ganda dari kebaikan-kebaikan yang mereka kerjakan, mereka berada di dalam tempat-tempat yang tinggi di surga dalam keadaan aman dari segala yang mereka khawatirkan berupa azab, kematian, dan terputusnya kenikmatan.
Ni vos richesses ni votre progéniture dont vous vous vantez ne vous mèneront à l’agrément d’Allah. Seul celui qui croit en Allah et accomplit de bonnes œuvres reçoit une double rétribution. En effet, les richesses qu’il dépense pour la cause d’Allah et les invocations de sa progéniture le rapprochent de Lui. Ces croyants qui accomplissent de bonnes œuvres recevront une double rétribution pour leurs bonnes actions et ils seront dans les plus hauts degrés du Paradis. Ils échapperont alors à tout ce qu’ils redoutaient: le châtiment, la mort et la fin des délices.
Ni las riquezas ni los hijos de los que se jactan son los que complacen a Al-lah, sino que complace a Al-lah quien cree en Al-lah y hace buenas obras, ese recibirá una recompensa multiplicada. Su riqueza lo acerca más a Al-lah ya que la gasta en la causa de Al-lah, y sus hijos también son un medio para elevar su rango, porque hacen súplicas por su padre. Por lo tanto, aquellos creyentes que hagan buenas obras recibirán una recompensa multiplicada por el bien que hicieron y estarán en los rangos más altos del Paraíso, a salvo de lo que temen: el castigo, la muerte y el fin de la alegría.
La loro ricchezza e i loro figli, di cui si vantano, non li guideranno al compiacimento di Allāh. Colui che crede in Allāh e che compie opere buone ha ottenuto doppia ricompensa: la ricchezza lo fa avvicinare se la elargisce per la causa di Allāh, e così i figli, se invocano per lui. Quei credenti che compiono buone azioni otterranno doppia ricompensa per le buone azioni che hanno compiuto, ed essi possiedono alti ranghi in Paradiso, salvi da ogni cosa che temono, come la punizione, la morte o la privazione della beatitudine.
Hindi ang mga yaman ninyo at hindi ang mga anak ninyo na ipinagmamayabang ninyo ang mag-aakay sa inyo tungo sa pagkalugod ni Allāh subalit ang sinumang sumampalataya kay Allāh at gumawa ng gawang maayos ay magtatamo ng pabuyang pinag-ibayo. Ang mga yaman ay nakapagpapalapit kay Allāh sa pamamagitan ng paggugol sa mga ito sa landas ni Allāh at ang mga anak naman ay [nakapagpapalapit ] sa pamamagitan ng pagdalangin nila para sa kanya. Yaong mga mananampalatayang tagagawa ng mga maayos, ukol sa kanila ay gantimpalang pinag-ibayo dahil sa ginawa nila na mga magandang gawa. Sila, sa mga tuluyang pinakamataas sa paraiso, ay mga natitiwasay laban sa bawat pinangangambahan nila na pagdurusa, kamatayan, at pagkaputol ng kaginhawahan.
Và không phải khối tài sản hay con cháu của các ngươi đã làm niềm kiêu hãnh dẫn lối các ngươi đến sự hài lòng của Allah, ngược lại là những ai tin tưởng vào Allah và chăm lo việc hành đạo thì chắc chắn những người đó mới xứng đáng nhận được phần thưởng nhân đôi. Về loại tài sản khiến y được gần Allah hơn là loại được chi tiêu trên con đường chính đạo của Allah và lời cầu xin của con cháu dành cho y. Đối với những người có đức tin chăm lo việc hành đạo sẽ được tưởng thưởng bội phần cho công sức mà họ bỏ ra; và họ sẽ ở một ngôi nhà thật an toàn cao vút ở nơi Thiên Đàng mà không còn lo sợ sẽ bị Ngài trừng phạt hoặc không bị chết cũng như sự hưởng thụ không bị gián đoạn.
In the last sentence of verse فَأُولَـٰئِكَ لَهُمْ جَزَاءُ الضِّعْفِ بِمَا عَمِلُوا وَهُمْ فِي الْغُرُفَاتِ آمِنُونَ (Therefore, such people will have the double reward for what they did, and they will be at peace in the upper chambers (of Paradise). - 34:37), mentioned there is the state of the people of 'Iman (faith) and good deeds for they are the ones acceptable with Allah. Whether or not they are recognized in this world, their return in the Hereafter will be double or manifold. The word: ضِعف (di` f) with a kasrah of the letter: (dad) is a verbal noun which means 'like a thing' or 'the likes of a thing'. The sense is that the way wealthy people keep amassing their wealth in the worldly life, Allah Ta’ ala would increase the return for His accepted people in the Hereafter many times over. For example, the return for one deed would be ten of its likes, or ten times as much. Then, it is not so restricted either. Granted the person's sincerity in deed and in view of other causes and considerations, the return of one such deed can go up to seven hundred times. That returns at this high scale would also be given as stands proved from Sahih ahadith. It is interesting that this too is not restricted. It could be more than that. In short, these people of faith and good deed shall be residing in the elevated chambers of Paradise in perfect peace and forever shielded against all sorrows.
The word: غُرُفَات (ghurufat) is the plural form of: غُرفَۃ (ghurfah). It denotes a part of the mansion considered distinct and high as compared to other parts.
Về những tên phủ nhận đức tin luôn hăng hái dùng mọi thủ đoạn để xua đẩy thiên hạ ra khỏi các dấu hiệu của TA và luôn tìm mọi cách để đạt đến mục tiêu. Chúng là những tên thất bại ở trần gian, còn ở Ngày Sau chúng phải nhận lấy một cái hình phạt thật xứng đáng giành cho chúng.
And the disbelievers who make it their utmost effort to turn people away from our verses and strive hard to achieve these goals of theirs are losers in this world and will be punished in the Hereafter.
A nevjernici, koji su se upinjali u odvraćanju ljudi od Naših znamenja i u ostvarenju svojih ličnih ciljeva, pravi su stradalnici na ovom svijetu, a na ahiretu imat će strašnu patnju.
Pero los incrédulos que se esfuerzan por alejar a las personas de Mis aleyas para lograr sus objetivos, son perdedores en este mundo y serán castigados en el Más Allá.
Ang mga tagatangging sumampalataya na mga nag-uukol ng kasukdulan ng pagsisikap nila sa paglilihis sa mga tao palayo sa mga tanda Namin at nagpupunyagi sa pagsasakatuparan sa mga layon nila, ang mga ito ay mga lugi sa Mundo at mga pagdurusahin sa Kabilang-buhay.
Orang-orang kafir yang mengerahkan segala daya dan upaya mereka demi memalingkan manusia dari ayat-ayat Kami dan berusaha mewujudkan tujuan-tujuan mereka, mereka itu merugi di dunia dan bakal diazab di akhirat.
E i miscredenti che fanno di tutto per allontanare le persone dai nostri Segni, e che cercano di realizzare i loro fini, costoro sono i perdenti, in questo mondo, e verranno puniti nell'Aldilà.
Les mécréants qui ne s’épargnent pas d’effort afin de détourner les gens de Nos versets et s’efforcent de réaliser leurs fins, seront les perdants dans le bas monde et seront châtiés dans l’au-delà.
İnsanları ayetlerimizden uzaklaştırmak ve hedeflerini gerçekleştirmek için tüm çabalarını harcayan kâfirler; dünyada hüsrana, ahirette ise azaba uğrayacaklardır.
Di', o Messaggero: "In verità, il mio Dio, gloria Sua, L'Altissimo, abbonda nel sostentamento verso chi vuole dei Suoi sudditi e lesina nei confronti di chi vuole; ciò che elargite per la causa di Allāh, gloria Sua, l'Altissimo, verrà ricompensato, in vita, con cose migliori di ciò che ha elargito, e nell'Aldilà otterrà una grande ricompensa. E Allāh, gloria Sua, è il miglior Sostentatore: chi chiede sostentamento si rivolga a Lui.
Katakanlah -wahai Rasul-, "Sesungguhnya Tuhanku melapangkan rezeki bagi siapa yang Dia kehendaki dari hamba-hamba-Nya dan menyempitkannya atas siapa yang Dia kehendaki dari mereka. Apa pun yang kalian infakkan di jalan Allah maka Allah -Subḥānahu wa Ta'ālā- akan menggantinya untuk kalian di dunia dengan memberikan sesuatu yang lebih baik darinya kepada kalian, dan di akhirat Allah memberi kalian pahala yang besar. Allah -Subḥānahu- adalah sebaik-baik pemberi rezeki, sebab itu siapa yang mencari rezeki maka hendaknya memintanya kepada Allah.
Ô Messager, dis: Mon Seigneur étend la subsistance à qui Il veut parmi Ses serviteurs et la restreint à qui Il veut parmi eux. Allah remplace dans le bas monde toute dépense que vous faites pour la cause d’Allah en la dédommageant par quelque chose de meilleur et dans l’au-delà en la récompensant généreusement. Allah est le meilleur des pourvoyeurs: quiconque désire donc être pourvu doit s’adresser à Lui.
Allahov Poslaniče, obrati im se: “Plemeniti Allah daje obilnu opskrbu onom kome hoće, a dotle je uskraćuje kome hoće.” I znajte da će vam Plemeniti Allah nadoknaditi šta god vi udijelite na ovom svijetu – dajući vam još više imetka, ali i na ahiretu – dajući vam zanosnu nagradu u džennetu. To je tako, jer Allah najbolje opskrbljuje. Neka se onaj ko želi nafaku preda Svevišnjem Allahu i od Njega je traži.
Hãy bảo chúng - hỡi Thiên Sứ -: "Quả thật, Thượng Đế của Ta tùy ý nới rộng bổng lộc cho ai trong đám bầy tôi của Ngài và cũng như thu hẹp bổng lộc lại những ai mà Ngài muốn. Và bất cứ chi tiêu nào chi dùng trong con đường chính nghĩa của Allah, thì Allah sẽ bù lại cho các ngươi ngay ở trần gian này bằng thứ tốt đẹp hơn và ở Ngày Sau sẽ được phần thưởng thật bao la. Và Allah Hiển Vinh là Đấng Cung Dưỡng Tốt Nhất, thế nên ai mong muốn bổng lộc thì hãy cầu xin Ngài."
Those who acquire wealth and power, rise to places of prominence in this world. This creates a sort of false confidence in them. Such people do not give due importance to the Hereafter, even when they are warned of it. They cannot believe that God, Who has given them honour in this world, will dishonour them in the Hereafter. This false confidence in every age has been the greatest cause of the rejection of the call for Truth by the influential members of a society; and when they look down upon something, men of lesser stature also hold it in contempt. In this way the common people as well as the elite are prevented from accepting the Truth. The wealth and other material things of this world are for the purpose of putting human beings to the test and are not meant as rewards. A surfeit of worldly effects is not a sign of nearness to God; nor does their shortage indicate being at a distance from Him. Only those who always remembered God and kept themselves within the limits laid down by Him, while availing of His divine bounty, are really close to God. These are the people who will be treated as deserving of God’s eternal blessings and rewards in the Hereafter.
O Messenger, say: “My Lord expands provision for whom He wants from His creation and makes it tight for whom He wants. And whatever you spend in Allah’s way, Allah will replace it for you in this world by giving you what is better than it and by giving you great reward in the Hereafter. And Allah is the best of providers, so whoever seeks provision should resort to Him”.
Mensajero, di: “Mi Señor le concede el sustento a quien Él quiere de Su creación y lo restringe a quien Él quiere. Todo lo que gasten en la causa de Al-lah, Al-lah se los recompensará con algo mejor en este mundo, y con una gran recompensa en el Más Allá. Al-lah es el mejor de los proveedores, por lo tanto, todo aquel que requiera sustento debe recurrir a Él”.
Sabihin mo, O Sugo,: "Tunay na ang Panginoon ko – kaluwalhatian sa Kanya at pagkataas-taas Siya – ay nagpapaluwang ng panustos para sa sinumang niloloob Niya kabilang sa mga lingkod Niya at nagpapasikip nito sa sinumang niloloob Niya kabilang sa kanila. Ang anumang ginugol ninyo na anuman sa landas ni Allāh, si Allāh – kaluwalhatian sa Kanya at pagkataas-taas Siya – ay magtutumbas nito sa inyo sa Mundo sa pamamagitan ng pagbibigay sa inyo ng higit na mabuti kaysa rito at sa Kabilang-buhay sa pamamagitan ng gantimpalang masagana. Si Allāh – kaluwalhatian sa Kanya – ay ang pinakamainam sa mga tagapagtustos kaya ang sinumang hihiling ng panustos ay dumulog sa Kanya – kaluwalhatian sa Kanya."
انظُرْ كَيْفَ فَضَّلْنَا بَعْضَهُمْ عَلَى بَعْضٍ وَلَلاٌّخِرَةُ أَكْبَرُ دَرَجَـتٍ وَأَكْبَرُ تَفْضِيلاً
(See how We favor one above another, and verily, the Hereafter will be greater in degrees and greater in favor.) (17:21). This means that just as there are differences between them in this world -- where one may be poor and in straitened circumstances while another is rich and enjoys a life of plenty -- so they will be in the Hereafter. There one will reside in apartments in the highest levels of Paradise, whilst another will be in the lowest levels of Hell. As the Prophet said, describing the best of people in this world:
«قَدْ أَفْلَحَ مَنْ أَسْلَمَ وَرُزِقَ كَفَافًا وَقَنَّعَهُ اللهُ بِمَا آتَاه»
(He truly succeeds who becomes Muslim and is given just enough provision and Allah makes him content with what He has given.)" It was recorded by Muslim.
وَمَآ أَنفَقْتُمْ مِّن شَىْءٍ فَهُوَ يُخْلِفُهُ
(39 cont. - and whatsoever you spend of anything, He will replace it.) means, `whatever you spend in the ways that He has commanded you and permitted you, He will compensate you for it in this world by giving you something else instead, and in the Hereafter by giving you reward.' It was reported that the Prophet said:
«يَقُولُ اللهُ تَعَالَى: أَنْفِقْ، أُنْفِقْ عَلَيْك»
(Allah says: "Spend, I will spend on you.") In another Hadith it is reported that every morning, two angels come, and one says, "O Allah, bring destruction upon the one who withholds (does not spend)." The other one says, "O Allah, give compensation to the one who spends." And the Messenger of Allah ﷺ said:
«أَنْفِقْ بِلَالُ، وَلَا تَخْشَ مِنْ ذِي الْعَرْشِ إِقْلَالًا»
(Spend, O Bilal, and do not fear that the One Who is on the Throne will withhold from you. )
Commentary
This verse has appeared a little earlier (36) almost in the same words. As obvious, the same thing has been mentioned here, however, it has a difference. At this place, there is an addition of: مِنْ عِبَادِهِ (out of His servants) after: مَن يَشَاءُ whomsoever He wills) and: لَہ، (lahu: for him or whomever) after: یَقدِر (yaqdir: straitens). From the statement: مِنْ عِبَادِهِ (min 'ibadihi: from His servants), it is gathered that this rule of guidance has been put forth for His particular servants, that is, for the believers, and the purpose is to alert people of faith that they should not start loving wealth and comfort to the extent that their hearts choke when it comes to spending at occasions and on rights enjoined by Allah Ta’ ala. As for the earlier verse (36) that carries the same text, it was addressed to disbelievers and polytheists who prided on the worldly assets of wealth and children and declared these to be the proof of their success in the Hereafter. Thus, any discordance between the addressee and the purpose of address stands eliminated. Maulana Ashraf ` Ali Thanavi (رح) ، in his khulasah of Tafsir Bayn ul-Qur'an, has taken the same approach by first adding 'the believers' in parenthesis while explaining this verse.
Another difference between these two verses pointed to by some commentators is that mentioned in the first verse was the distribution of sustenance between different human beings, that is, Allah Ta’ ala gives more of wealth and property to some, and less to some others - all in His wisdom and in the light of universal considerations. And in this verse, only one person and his different states have been mentioned, that is, this one person has, at times, more with him, then, comes another time and the same person has much less as well. The word: لَہ (lahu: for him) which appears in this verse after: یَقدِر (yaqdiru: straitens) releases an indication in this direction. This approach too leaves no discordance behind. Rather, the first verse turns out as relating to different individuals and the present verse, to different states of one single person.
The sentence: وَمَا أَنفَقْتُم مِّن شَيْءٍ فَهُوَ يُخْلِفُهُ (And whatever thing you spend, He replaces it. And He is the best of the sustainers.) in verse 39 literally means: 'For anything that you spend, Allah Ta’ ala gives you a return from His unseen treasures - at times, within this world and at times, in the Hereafter and at times, in both.' In things happening around us, we see that water comes down from above, animals and humans use it freely, needs of farms and forests are satiated, and no sooner does that supply of water gets used up, than another supply descends to replenish it. Similar is the case of wells dug for water that, no matter how much water is spent out of these, it stands replenished by nature from other sources of water beneath the bed. Man eats up his food leaving the impression that he has finished it, but Allah Ta’ ala provides him with other food in its absence. Physical exercise burns out calories of food and other workings of nature turn it into energy. In short, whatever man spends out in this world, it is the customary practice of Allah Ta’ ala that He would replace it with something else similar to it. Something happening contrary to this, as an exceptional case, - either to punish one, or for the sake of some other creational consideration - will not be deemed as contrary to this customary Divine practice.
According to a Hadith of Sayyidna Abu Hurairah ؓ in Sahih of Muslim, the Holy Prophet ﷺ said, "Everyday when people rise to see another morning, two angels descend from the heavens and pray: اللَّھُم اَعطِ منفقاً خَلفاً واعط ممسکاً تلفق (0 Allah, bless the one who spends [ out of what You gave him or her ] with its return, and let the one who withholds [ what You gave him or her ] find it wasted." And according to another Hadith, the Holy Prophet ﷺ said, "Allah Ta’ ala has told me: You spend on people, I shall spend on you."
There is no promise of a return for spending that is not in accordance with the Shari'ah
Says a Hadith of Sayyidna Jabir ؓ see that the Holy Prophet ﷺ said, "Good deed is sadaqah (an act of charity in the way of Allah). When someone spends on himself or his children and family, that spending too falls under sadaqah. It brings thawab (reward from Allah). And one who spends to protect his integrity and honor, this too is sadaqah. And whoever spends whatever he does in obedience to the command of Allah, He has taken it upon Himself that He will give him its return - except that which is spent in (wasteful, extra to need) building or sinful activity, for there is no promise of a return for it."
After hearing this Hadith from Sayyidna Jabir ؓ ، his disciple, Ibn al-Munkadir asked him: 'What is the meaning of spending to protect one's honor?' He said, 'There may be a person about whom one apprehends that, should he not give him something, he would go about maligning him in all sorts of ways. In this case, giving to such a person is in order to save one's honor.' (Reported by ad-Darqutni, Qurtubi)
With the decrease in the use of something, its production also decreases
The hint embedded in this verse also tells us that as long as the things of use provided by Allah Ta’ ala for consumption of human beings and animals keep being consumed, these keep being replaced by Him constantly. The rule seems to be that the more the consumption of something, the more its production. The multiple uses made of domestic animals like goats, sheep and cows put them high on the list of consumption. They are slaughtered. Their meat is eaten. Then, they are also slaughtered under Islamic legal requirements, such as, the Qurbani قُربَانِی or sacrifice, and in Kaffarat (plural of kaffarah or expiation) and jinayat (faults, offences against religious prohibitions). The more they are consumed, the more increased becomes their frequency of production from Allah Ta’ ala. This is common experience everywhere. The number of these animals, despite being under the knife all the time, remains the highest in the world. The number of dogs and cats is not that high, although the reproduction of dogs and cats should obviously be much more as they produce four or five puppies and kittens in a single pregnancy. A cow or goat delivers two calves or kids at the most. Cows and goats keep being slaughtered all the time. Dogs and cats are (generally) not touched by anyone. But, as far as common observations goes, it cannot be denied that the number of cows, sheep and goats comparatively exceeds the number of dogs and cats. Since the time restrictions have been placed on the slaughter of cows in India, the production of cows has gone down there in that very ratio. Otherwise, every village and every home would have been full of cows that stayed spared from being slaughtered.
Once the Arabs tapered down their use of camels for riding and transport purposes, the usual increase in the populations of their camels has also gone down. Incidentally, what has been said here also helps remove that atheistic doubt usually dished out with reference to the Islamic injunctions of sacrifice saying that it is likely to affect the economy of Muslims adversely.
Ey Resul! De ki: "Şüphesiz benim Rabbim Allah -Subhanehu ve Teâlâ- kullarından dilediği kimsenin rızkını genişletir ve dilediği kimsenin rızkını da daraltır. Allah yolunda ne infak ederseniz Allah -Subhanehu ve Teâlâ- dünyada verdiğiniz şeyden daha hayırlısını size geri verir, ahirette ise büyük bir sevap verir. Allah Teâlâ, rızık verenlerin en hayırlısıdır. Her kim rızık istiyorsa Allah Teâlâ'ya sığınsın."
40- O gün O, onların hepsini haşredecek sonra da meleklere şöyle diyecek:“Bunlar size mi ibadet ediyorlardı?”
41- Melekler diyecekler ki:“Tenzih ederiz Seni! Bizim dostumuz onlar değil, Sensin! Aksine onlar, cinlere ibadet ediyorlardı. Bunların çoğu onlara inanıyorlardı.”
42- “Artık bugün birbirinize ne bir fayda verme, ne de ondan bir zararı savma imkanına sahip değilsiniz.” Zulmedenlere deriz ki: “Haydi tadın yalanladığınız o ateşin azabını!”
40. “O gün O, onların” Allah’tan başkasına ibadet edenleri de kendisine ibadet edilen melekleri de “hepsini haşredecek, sonra da” Allah “meleklere” onlara ibadet edenleri azarlamak amacıyla “şöyle diyecek: Bunlar size mi ibadet ediyorlardı?”
41. Melekler ise onların ibadetlerinden uzak olduklarını belirtecekler ve “diyecekler ki: Tenzih ederiz Seni.” Seni ortağın yahut dengin bulunmasından tenzih ederiz. “Bizim dostumuz onlar değil, Sensin.”Bizim dost edindiğimiz onlar değil yalnız sensin. Bizimle onlar arasında herhangi bir bağ yoktur. Bizler seni dost edinmeye muhtacız. Bu, bizim için bir sorumluluktur. Nasıl olur başkalarını bize ibadet etmeye çağırabiliriz? Yahut bizim, Senin yanın sıra dost ve ortak edinilmemiz nasıl uygun olabilir ki?“Aksine onlar” bu müşrikler “cinlere” yani şeytanlara “ibadet ediyorlardı.” Şeytanlar, gerek bizlere gerek bizden başkalarına ibadet etmeyi emrederlerdi, onlar da bu hususta şeytanlara itaat ederlerdi. İşte bu itaatleri de ibadettir. Çünkü ibadet, itaat demektir. Nitekim Allah, kendisi ile birlikte başka ilâhlar edinen herkese hitaben şöyle buyurmaktadır:“Ey Ademoğulları! Şeytana ibadet etmeyin, çünkü o sizin apaçık bir düşmanınızdır, bana ibadet edin, demedim mi? Dosdoğru yol da budur.”(Yâsîn, 36/60-61)“Bunların çoğu onlara inanıyorlardı.” Cinleri tasdik ediyor, onlara itaat ediyorlardı. Çünkü iman, itaati ve emre uymayı gerektiren bir şekilde tasdik etmek demektir.
42. Melekler, kendilerine ibadet edenlerden bu şekilde uzak olduklarını belirttikten sonra Yüce Allah da onlara hitaben şöyle buyuracaktır:“Artık bugün birbirinize ne bir fayda verme, ne de ondan bir zararı savma imkanına sahip değilsiniz.” Aranızdaki bütün bağlar kopmuş ve ilişkiler bitmiştir. Küfür ve isyan ile kendi kendilerine “zulmedenlere” onları cehenneme soktuktan sonra “diyeceğiz ki: Haydi tadın yalanladığınız o ateşin azabını.” Bugün bu ateşi gözlerinizle gördünüz ve içine de girdiniz. Bu, onu yalanladığınız için buraya girmenize sebep olacak şeylerden kaçmadığınızdan dolayı, yaptıklarınıza uygun bir cezadır.
Mensajero, recuerda el día en que Al-lah los reunirá a todos, y les dirá a los ángeles que amonesten a los idólatras y los reprendan: “¿Son estos los que solían adorarlos en la vida mundanal fuera de Al-lah?”
Và Ngươi hãy nhớ - hỡi Thiên Sứ - vào Ngày Phán Xét mà Allah sẽ tập hợp tất cả lại. Sau đó, Đấng Hiển Vinh thẩm vấn các Thiên Thần để xỉ nhục đám người đa thần: "Há! Phải chăng, các ngươi là những thần linh mà chúng đã từng thờ phượng ở trần gian thay vì Allah phải không ?"
Ingatlah -wahai Rasul- pada hari di saat Allah mengumpulkan mereka semuanya kemudian Allah berfirman kepada para malaikat dalam rangka menetapkan kesalahan kaum musyrikin dan mencela mereka, “Apakah orang-orang itu menyembah kalian selain Allah di dunia?”
Spomeni, o Poslaniče, Sudnji dan, u kojem će Svemogući Allah okupiti sve mnogobošce i meleke kojima su se mnogobošci, a ne Allahu, klanjali! Zatim će se obratiti melekima, a koreći nevjernike: “Zar su se ovi vama klanjali, a ne Nama?”
O Messenger, remember the day Allah will gather them all, then Allah will say to the angels, to scold the idolaters and rebuke them: “Are these the ones who used to worship you in the worldly life besides Allah?”
Banggitin mo, O Sugo, ang Araw na kakalap sa kanila si Allāh sa kalahatan, pagkatapos magsasabi Siya – kaluwalhatian sa Kanya – sa mga anghel bilang panunumbat sa mga tagapagtambal at paninisi sa kanila: "Ang mga ito ba ay dati silang sumasamba sa inyo sa buhay na pangmundo bukod pa kay Allāh?"
E rammenta – o Messaggero – di quando Allāh li radunerà tutti, dopodiché dirà, gloria Sua, agli Angeli, redarguendo e rimproverando gli idolatri: "Sono costoro che vi adoravano, in vita, all'infuori di Allāh?!"
The Angels will disown Their Worshippers on the Day of Resurrection
Allah tells us that on the Day of Resurrection, He will rebuke the idolators before all of creation. He will ask the angels whom the idolators used to worship, claiming that their idols were in the form of these angels and that they could bring them nearer to Allah. He will ask the angels:
أَهَـؤُلاَءِ إِيَّاكُمْ كَانُواْ يَعْبُدُونَ
(Was it you that these people used to worship) meaning, `did you command them to worship you' Allah says in Surat Al-Furqan:
أَءَنتُمْ أَضْلَلْتُمْ عِبَادِى هَـؤُلاَءِ أَمْ هُمْ ضَلُّوا السَّبِيلَ
(Was it you who misled these My servants or did they (themselves) stray from the (right) path) (25:17). And He will say to `Isa, peace be upon him:
أَءَنتَ قُلتَ لِلنَّاسِ اتَّخِذُونِى وَأُمِّىَ إِلَـهَيْنِ مِن دُونِ اللَّهِ قَالَ سُبْحَـنَكَ مَا يَكُونُ لِى أَنْ أَقُولَ مَا لَيْسَ لِى بِحَقٍّ
(Did you say unto men: "Worship me and my mother as two gods besides Allah,' He will say: "Glory be to You! It was not for me to say what I had no right (to say).") (5:116). Similarly, the angels will say:
سُبْحَـنَكَ
Glorified be You! meaning, exalted and sanctified be You above the notion that there could be any god besides You.
أَنتَ وَلِيُّنَا مِن دُونِهِمْ
You are our Protector instead of them. means, we are Your servants and we disown these people before You.
بَلْ كَانُواْ يَعْبُدُونَ الْجِنَّ
(Nay, but they used to worship the Jinn;) meaning, the Shayatin, because they are the ones who made idol worship attractive to them and who misguided them.
أَكْـثَرُهُم بِهِم مُّؤْمِنُونَ
most of them were believers in them. This is like the A0yah:
إِن يَدْعُونَ مِن دُونِهِ إِلاَّ إِنَـثاً وَإِن يَدْعُونَ إِلاَّ شَيْطَـناً مَّرِيداً لَّعَنَهُ اللَّهُ
(They invoke nothing but females besides Him, and they invoke nothing but Shaytan, a persistent rebel! Allah cursed him) (4:117-118). Allah says:
فَالْيَوْمَ لاَ يَمْلِكُ بَعْضُكُمْ لِبَعْضٍ نَّفْعاً وَلاَ ضَرّاً
(So Today, none of you can profit or harm one another.) means, `none of those idols and rivals whom you hoped would benefit you, will be of any avail to you, those whom you worshipped in the hope that they would help you at times of stress and calamity. Today they will have no power either to benefit you or to harm you.'
وَنَقُولُ لِلَّذِينَ ظَلَمُواْ
And We shall say to those who did wrong: -- meaning the idolators --
ذُوقُواْ عَذَابَ النَّارِ الَّتِى كُنتُم بِهَا تُكَذِّبُونَ
("Taste the torment of the Fire which you used to deny.") meaning, this will be said to them by way of rebuke.
Ô Messager, rappelle-toi le jour où Nous les rassemblerons tous, puis qu’Allah dira aux anges en guise de remontrances adressées aux polythéistes: Ces gens-là vous adoraient-ils dans le bas monde en dehors d’Allah ?
Ey Resul! Allah'ın onların tamamını toplayacağı ve sonra müşrikleri kınamak ve azarlamak için, meleklere: "Dünya hayatında iken Allah'ın dışında size ibadet edenler bunlar mıydı?" diyeceğini hatırla.
"Dan (ingatlah) pada hari Allah mengumpulkan mereka semuanya kemudian Allah berfirman kepada malaikat, 'Apakah mereka ini dahulu menyembah kamu?' Malaikat-malaikat itu menjawab, 'Mahasuci Engkau. Engkaulah pelindung kami, bukan mereka; bahkan mereka telah menyembah jin; kebanyakan mereka beriman kepada jin itu.' Maka pada hari ini sebagian kamu tidak berkuasa memberikan kemanfaatan dan tidak pula kemudaratan kepada sebagian yang lain. Dan Kami katakan kepada orang-orang yang zhalim, 'Rasakanlah olehmu azab neraka yang dahulunya kamu dustakan itu'." (Saba`: 40-42).
(40-41) ﴾ وَيَوۡمَ يَحۡشُرُهُمۡ جَمِيعٗا ﴿ "Dan (ingatlah) pada hari Allah me-ngumpulkan mereka semuanya," yakni, para penyembah kepada selain Allah dan sesembahan-sesembahan selain Allah dari golongan malaikat, ﴾ ثُمَّ يَقُولُ ﴿ "kemudian Dia berfirman" yaitu Allah ﴾ لِلۡمَلَٰٓئِكَةِ ﴿ "kepada malaikat," dengan nada mencela orang-orang yang menyem-bahnya, ﴾ أَهَٰٓؤُلَآءِ إِيَّاكُمۡ كَانُواْ يَعۡبُدُونَ ﴿ "Apakah mereka ini dahulu menyembah kamu?" Maka malaikat pun berlepas diri dari penyembahan mereka, dan ﴾ قَالُواْ سُبۡحَٰنَكَ ﴿ "mereka menjawab, 'Mahasuci Engkau'," maksudnya, untuk menyucikanMu dan mengquduskanMu dari sekutu atau-pun tandingan, ﴾ أَنتَ وَلِيُّنَا مِن دُونِهِمۖ ﴿ "Engkau-lah pelindung kami, bukan mereka." Kami sangat membutuhkan perlindunganMu lagi sangat memerlukannya, lalu bagaimana mungkin kami mengajak makhluk selain kami untuk beribadah (menyembah) kepada kami? Atau bagaimana mungkin kami akan menjadikan diri kami sebagai pe-lindung dan sekutu dari selain Engkau. Akan tetapi kaum musy-rikin itu ﴾ كَانُواْ يَعۡبُدُونَ ٱلۡجِنَّۖ ﴿ "telah menyembah jin," setan-setan yang memerintah mereka menyembah kami atau menyembah selain kami, lalu mereka menaatinya. Ketaatan mereka kepada setan-setan itulah wujud penyembahan mereka, sebab ibadah itu adalah ketaatan, seperti yang difirmankan Allah سبحانه وتعالى kepada setiap orang yang menyembah sembahan-sembahan selain Dia,
﴾ أَلَمۡ أَعۡهَدۡ إِلَيۡكُمۡ يَٰبَنِيٓ ءَادَمَ أَن لَّا تَعۡبُدُواْ ٱلشَّيۡطَٰنَۖ إِنَّهُۥ لَكُمۡ عَدُوّٞ مُّبِينٞ 60 وَأَنِ ٱعۡبُدُونِيۚ هَٰذَا صِرَٰطٞ مُّسۡتَقِيمٞ 61 ﴿
"Bukankah Aku telah memerintahkan kepadamu hai Bani Adam supaya kamu tidak menyembah setan? Sesungguhnya setan itu musuh yang nyata bagi kamu, dan hendaklah kamu menyembahKu. Inilah jalan yang lurus." (Yâsîn: 60-61).
﴾ أَكۡثَرُهُم بِهِم مُّؤۡمِنُونَ ﴿ "Kebanyakan mereka beriman kepada jin itu." Maksudnya, mereka membenarkan jin dan tunduk patuh kepada mereka, sebab iman itu adalah pembenaran yang mewajibkan sikap tunduk.
(42) Setelah para malaikat berlepas diri dari mereka, maka Allah سبحانه وتعالى berfirman seraya menyapa mereka, ﴾ فَٱلۡيَوۡمَ لَا يَمۡلِكُ بَعۡضُكُمۡ لِبَعۡضٖ نَّفۡعٗا وَلَا ضَرّٗا ﴿ "Maka pada hari ini, sebagian kamu tidak berkuasa memberikan kemanfaatan dan tidak pula kemudaratan kepada sebagian yang lain," terputuslah segala bentuk hubungan di antara kalian, dan sebagian dari kalian berlepas diri dari sebagian yang lain. ﴾ وَنَقُولُ لِلَّذِينَ ظَلَمُواْ ﴿ "Dan Kami katakan kepada orang-orang yang zhalim," disebabkan kekafiran dan kemaksiatan, setelah Kami memasukkan mereka ke neraka, ﴾ ذُوقُواْ عَذَابَ ٱلنَّارِ ٱلَّتِي كُنتُم بِهَا تُكَذِّبُونَ ﴿ "Rasakanlah olehmu azab neraka yang dahu-lunya kamu dustakan itu." Hari ini kalian melihatnya dengan mata kepala, dan kalian memasukinya sebagai balasan atas pendustaan kalian dan sebagai hukuman akibat kalian tidak mau lari dari segala sebab-sebab pendustaan.
Gli angeli dissero: "Lungi da Te, gloria Tua! Tu sei nostro Tutore, e non loro! Non vi è alcuna alleanza tra noi e loro; piuttosto, questi idolatri adoravano i demoni nella forma di angeli, adorandoli all'infuori di Allāh, e la maggior parte di essi credeva in loro".
Para malaikat menjawab, “Mahasuci Engkau dan Mahatinggi. Engkau adalah pelindung kami, bukan mereka, tidak ada hubungan apa pun antara kami dengan mereka, sebaliknya orang-orang musyrik itu menyembah setan-setan. Setan-setan menampakkan diri mereka di depan kaum musyrikin sebagai malaikat, lalu mereka menyembah setan-setan tersebut selain Allah, kebanyakan dari manusia beriman kepada mereka."
Magsasabi ang mga anghel: "Nagpakawalang-kapintasan Ka at nagpakabanal Ka! Ikaw ay ang Katangkilik namin sa halip nila sapagkat walang pakikipagtangkilikan sa pagitan namin at nila. Bagkus ang mga tagapagtambal na ito noon ay sumasamba sa mga demonyo, na nagkukunwari sa kanila na ang mga iyon ay mga anghel kaya naman sumasamba sila sa mga iyon bukod pa kay Allāh. Ang karamihan sa kanila sa mga iyon ay mga mananampalataya."
Melekler şöyle dediler: (Ey Rabbimiz!) Sen çok yücesin ve (onların söyleyip yaptıklarından) münezzehsin. Bizim velimiz sensin. Onlarla bizim aramızda bir velilik (dostluk) yok. Aksine o müşrikler; şeytanlara ibadet ediyorlardı. Şeytanlar, onlara meleklerin şeklinde görünüyor ve müşrikler de Yüce Allah'ı bırakıp onlara ibadet ediyorlardı. Müşriklerin çoğu o şeytanlara inanıyordu.
The angels will say: “You are pure and exalted. You are our guardian, not them, so there is no friendship between us and them, but rather these idolaters used to worship the satans. They used to appear to them as angels, so they would worship them besides Allah, most of them were believers in them”.
Meleki će odgovoriti: “Slavljen neka si, Allahu, Gospodaru naš, i visoko si iznad toga da Tebi neko bude ravan! Samo si Ti naš Bog i naš zaštitnik, mi s mnogobošcima nismo ništa imali! Mnogobošci su obožavali šejtane, koji su im govorili da su oni, šejtani, meleki. Većina njih vjerovala je u šejtane.”
Các Thiên Thần thưa: "Thật vinh quang và trong sáng thay Ngài! Ngài chính là Chủ Nhân của bầy tôi chứ không phải là chúng. Giữa bầy tôi và họ không có mối quan hệ với nhau. Không, đúng hơn là những người đa thần này đã thờ phượng lũ Shaytan, chúng đã biến dạng thành thiên thần để dụ dỗ thiên hạ thờ phượng chúng và đa số thiên hạ đã tin tưởng vào chúng."
Los ángeles dirán: “Tú eres puro y exaltado. Tú eres nuestro guardián, no ellos, por lo que no existe amistad entre nosotros y ellos, sino que estos idólatras adoraban a los demonios. Se les aparecían como ángeles, para que los adoraran además de Al-lah, y la mayoría creía en ellos”.
Les anges répondront: Sois-tu sanctifié et élevé, Tu es notre allié alors qu’eux ne le sont pas, car aucune alliance ne nous lie à eux. Ces polythéistes adoraient plutôt les démons qui prennent à leurs yeux l’apparence d’anges. Ils les adorent alors en dehors d’Allah et la plupart d’entre eux croient en eux.
Pada hari kebangkitan dan hisab, apa-apa yang disembah selain Allah di dunia tidak memiliki manfaat apa pun bagi para penyembah mereka, mereka juga tidak memiliki mudarat apa pun bagi pemuja mereka. Kami berfirman kepada orang-orang yang menganiaya diri mereka dengan kekufuran dan kemaksiatan, "Rasakanlah azab api neraka yang kalian dustakan ketika di dunia."
On the day of gathering and reckoning, the worshipped will not be able to benefit those who worshipped them besides Allah in the world nor will they be able to harm them. And I will say to those who wronged themselves through disbelief and sins: “Taste the punishment of the fire which you used to deny in the world”.
Le jour du Rassemblement et de la Reddition des Comptes, les divinités adorées ne seront d’aucune utilité à ceux qui les adoraient ni n’auront le pouvoir de leur être nuisibles. Nous dirons ce jour-là à ceux qui ont été injustes envers eux-mêmes par leur mécréance et leur désobéissance: Goûtez au châtiment du Feu auquel vous ne croyiez pas dans le bas monde.
El día en que sean reunidos para rendir cuentas, los que fueron objeto de adoración no podrán beneficiar ni podrán perjudicar a quienes los adoraron en este mundo. Les diré a los que fueron injustos consigo mismos por su incredulidad y sus pecados: “Sufran el castigo del fuego que solían negar en el mundo”.
Tekrardan dirilip, hesap görmek için tüm canlıların bir araya geldiği kıyamet gününde,dünyada iken Allah'tan başka kendilerine ibadet edilenler, kendilerine ibadet edenlere ne bir fayda ve ne de bir zarar vermeye sahip değildirler.Biz, küfür ve günahlar ile kendi nefislerine zulmedenlere; "Dünyada iken yalanladığınız cehennem azabını tadın!" deriz.
Il giorno del Raduno e del Rendiconto, coloro che venivano adorati, non potranno giovare a coloro che li adoravano in vita, all'infuori di Allāh, né potranno far loro del male; e diremo a coloro che fecero torto a loro stessi con la miscredenza e i peccati: "Assaggiate la punizione del Fuoco che rinnegavate in vita!"
Sa araw ng pagkakalap at pagtutuos, hindi makapagdudulot ang mga sinasamba ng isang pakinabang sa mga sumamba sa kanila sa Mundo bukod pa kay Allāh at hindi sila makapagdudulot sa mga iyon ng isang pinsala. Magsasabi Kami sa mga lumabag sa katarungan sa mga sarili nila dahil sa kawalang-pananampalataya at mga pagsuway: "Lumasap kayo ng pagdurusa sa Apoy na kayo noon sa Mundo ay nagpapasinungaling dito."
Zato na Danu konačnog polaganja računa oni koje se obožavalo neće moći nimalo koristiti onima koji su ih obožavali, niti će ih moći kakva zla sačuvati. Allah, džellešanuhu, reći će nevjernicima, koji su sebi učinili nepravdu čineći nevjerstvo i grijehe: “Kušajte bolno stradanje u vatri koju ste poricali u dunjalučkom životu!”
Vào Ngày Phục Sinh và thanh toán thì không một thần linh từng được thờ phượng ở trần gian có thẩm quyền giúp được ai hoặc hại được ai trước Allah. Và TA phán bảo những tên bất công lên chính bản thân chúng bằng sự phủ nhận đức tin và tội lỗi khác rằng: "Các ngươi hãy nếm đi hình phạt của Hỏa Ngục mà các ngươi đã từng cho những gì là giả tạo ở dương thế."
Angels are not visible to human beings. It was the prophets who told human beings of the angels. This they did as they wanted the people to realize the majesty of God and devote themselves to prayers. But, Satan, in his devious manner, misled them by saying that it was difficult to achieve nearness to God directly and, as such, they should first worship the angels and through them come near to God. So, throughout the world, idols of angels were set up and worshipped. The concept of gods and goddesses stems in fact from this perverse belief in angels. For example the angel who was appointed for rains was considered the rain-god; and the angel for winds was taken as the god of winds, etc. In the Hereafter, the angels will dissociate themselves from such worshippers and neither God nor the angels will give them any support. Such people will become eternally helpless.
Cuando les recitas a estos idólatras desmentidores Mis aleyas claras reveladas a nuestro Mensajero, y de las que no hay duda, dicen: “Este no es sino un hombre que ha traído este mensaje para desviarnos del camino de nuestros antepasados”. Y dicen: “El Corán no es más que una mentira inventada contra Al-lah”. Y los que no creyeron en Al-lah dijeron sobre el Corán cuando les llegó: “Esto no es más que magia evidente para separar a los maridos de sus esposas y a los hijos de sus padres”.
43- Âyetlerimiz onlara apaçık deliller halinde okunduğunda dediler ki:“Bu, ancak atalarınızın ibadet edegeldiği şeylerden sizi alıkoymak isteyen bir adamdır.” Yine dediler ki: “Bu (Kur'ân) da uydurulmuş bir yalandan başka bir şey değildir.” Kâfir olanlar hak kendilerine geldiğinde onun için: “Bu, ancak apaçık bir büyüdür” dediler.
44- Halbuki biz, (Kur'ân’dan önce) onlara okuyacakları bir kitap vermemiştik. Senden önce onlara bir uyarıcı da göndermemiştik.
45- Onlardan öncekiler de yalanlamıştı ki bunlar, onlara verdiklerimizin onda birine bile ulaşamamışlardır. Onlar peygamberlerimi yalanlamışlardı. Peki, benim (yalanlamalarına verdiğim) cevap nasılmış!?
43. Yüce Allah, kendisinin apaçık âyetleri müşriklere okunduğunda onların takındıkları halleri bize haber vermektedir. Şöyle ki her türlü hayrı gösteren, her türlü kötülükten alıkoyan, kendilerine ulaşan nimetlerin en büyüğü, ilâhî lütufların en üstünü olan, iman ve tasdik ile karşılanmaları, itaat ve teslimiyet ile kabul edilmeleri gereken kat’i delil ve belgeler geldiğinde onlar, gerekenin tam aksi ile karşılık verdiler ve bunları kendilerine getireni yalanlayarak şöyle dediler:“Bu, ancak atalarınızın ibadet edegeldiği şeylerden sizi alıkoymak isteyen bir adamdır.” Onun sizlere dininizi Allah’a halis kılmanızı emretmekten güttüğü maksadı, kendilerini tazim ettiğiniz ve izlerinden gittiğiniz atalarınızın âdetlerini terk etmenizdir. Böylece onlar, sapık kimselerin söyledikleri sözlere dayanarak hakkı reddettiler. Bu konuda herhangi bir delil ya da delile benzer bir şey dahi sunamadılar. Zira peygamberler sapıklara hakka tâbi olmayı emrettikleri vakit onların, arkalarından gittikleri atalarının bu yol üzere olduklarını ileri sürmelerinin delil olabilecek tarafı neresi!? Bu, akılsızlık ve sapıkların görüşlerine dayanarak hakkın reddedilmesidir. Nitekim reddedilen bütün hak hususlar üzerinde düşündüğün takdirde onların bu yolla reddedildiğini görürüz. Hak ancak müşrik, her türlü etkinliği zamanın eseri kabul eden filozof, sabiî, Allah’ın dinini inkâr edip onun dışına çıkan sapıkların sözlerine dayanılarak rededilegelmiştir. Böyle kimseler, kıyamet gününe kadar hakkı reddeden herkesin uyduğu birer örnektir.
Atalarının yaptıklarını delil gösterip onların fiillerini, peygamberlerin getirdikleri hakkı reddetmek için gerekçe göstermelerinin ardından bir de hakka dil uzattılar ve:“Bu (Kur'ân), uydurulmuş bir yalandan başka bir şey değildir” dediler. Yani bu, bunu bize getiren adamın uydurduğu bir yalandan ibarettir. “Kâfir olanlar hak kendilerine geldiğinde onun için: “Bu, ancak apaçık bir büyüdür” dediler.” Hakkı yalanlamak ve akılsızlara yollarının doğruluğunu göstermek maksadı ile: Bu, herkes tarafından açıkça görülebilecek bir sihirdir, dediler.
44. Allah, hakkı nasıl reddettiklerini, sözlerinin delil olmak şöyle dursun şüphe uyandırabilecek derecede bile olmadığını açıkladıktan sonra onların -bir kimse lehlerine delil getirmek isteyecek olsa bile- hiçbir dayanaklarının bulunmadığını, kesinlikle esas alacakları bir temelin bulunmadığını beyan etmek üzere şöyle buyurmaktadır:“Halbuki biz, (Kur'ân’dan önce) onlara” kendilerine dayanak olsun diye “okuyacakları bir kitap vermemiştik. Senden önce onlara bir uyarıcı da göndermemiştik.” ki o uyarıcının söz ve davranışlarından sahip oldukları bilgilere dayanarak senin kendilerine getirmiş olduğun bu hakkı reddedeler. Yanlarında bilgi de yoktur, bilgiden bir kırıntı da yoktur.
45. Daha sonra Yüce Allah, kendilerinden önce gelip de peygamberleri yalanlayan ümmetlerin başlarına geleni hatırlatarak onları uyarmakta ve şöyle buyurmaktadır:“Onlardan öncekiler de yalanlamıştı ki bunlar” yani şu muhataplar “onlara” kendilerinden önceki ümmetlere “verdiklerimizin onda birine bile ulaşamamışlardır. Onlar peygamberlerimi yalanlamışlardı. Peki, benim (yalanlamalarına verdiğim) cevap nasılmış?” Yani onların bu yaptıklarını reddedişim, cezalandırışım nasılmış?
Allah önceki ümmetlere nasıl ibretlik cezalar verdiğini bize bildirmiş bulunmaktadır. Nitekim kimisini suda boğmuştur, kimisini kısır rüzgarla, kimisini çığlıkla, kimisini sarsıntı ile, kimisini yerin dibine geçirmekle, kimisinin üzerine de gökten ufak taşlar yağdıran fırtınalar göndermekle helâk etmiştir.
O halde ey yalanlayıcılar! Yalanlamayı sürdürmekten sakının. Yoksa sizden öncekileri azap yakaladığı gibi sizi de yakalar ve onların başına gelen musibet sizin de başınıza gelir.
Lze désire que vous détourner de la religion que pratiquaient vos ancêtres. Ils disent également: Ce Coran n’est qu’un mensonge qu’il a inventé au sujet d’Allah. Par ailleurs, ceux qui mécroient en Allah disent du Coran lorsqu’il leur est apporté de la part d’Allah: Cela n’est qu’une magie évidente visant à séparer l’époux de son épouse et le fils de son père.
Bila Kami membacakan kepada kaum musyrikin yang mendustakan ayat-ayat Kami yang Kami turunkan kepada rasul Kami secara jelas dan tidak ada kesamaran padanya, mereka berkata, “Laki-laki yang datang membawanya tidak lain kecuali seorang laki-laki yang hendak memalingkan kalian dari ajaran nenek moyang kalian.” Mereka berkata, “Al-Qur`ān ini hanyalah dusta yang dia rekayasa atas nama Allah.” Orang-orang kafir berkata tentang Al-Qur`ān manakala ia datang kepada mereka dari sisi Tuhan mereka, “Ini hanyalah sihir yang nyata karena ia memisahkan suami dari istrinya, serta anak dari bapaknya.”
E se vengono recitati i Nostri chiari e indubbi versetti, rivelati al Nostro Messaggero, a questi idolatri rinnegatori, dicono: "Chi è quest'uomo che ha comunicato ciò? Non è altro che un uomo che vuole allontanarvi dal culto dei vostri antenati"; e dissero: "Questo Corano è composto solamente da menzogne sul conto di Allāh"; e dissero coloro che non credevano in Allāh, riguardo il Corano, quando venne rivelato da parte di Allāh: "Non è altro che chiara magia, poiché divide l'uomo dalla propria moglie e il figlio dal proprio padre"
"Dan apabila dibacakan kepada kepada mereka ayat-ayat Kami yang terang, mereka berkata, 'Orang ini tiada lain hanyalah seorang laki-laki yang ingin menghalangi kamu dari apa yang disembah oleh bapak-bapakmu.' Dan mereka berkata, '(Al-Qur`an) ini tidak lain hanyalah kebohongan yang diada-adakan saja.' Dan orang-orang kafir berkata terhadap kebenaran tatkala kebenaran itu datang kepada mereka, 'Ini tidak lain hanyalah sihir yang nyata.' Dan Kami tidak pernah memberikan kepada mereka kitab-kitab yang mereka baca, dan sekali-kali tidak pernah pula meng-utus kepada mereka sebelum kamu seorang pemberi peringatan pun. Dan orang-orang yang sebelum mereka telah mendustakan, sedang orang-orang kafir Makkah itu belum sampai menerima sepersepuluh dari sesuatu yang telah Kami berikan kepada orang-orang dahulu itu, lalu (tiba-tiba) mereka mendustakan Rasul-rasulKu. Maka (lihatlah) alangkah hebatnya akibat kemurkaan-Ku." (Saba`: 43-45).
(43) Allah سبحانه وتعالى memberitakan tentang kondisi orang-orang musyrik di saat dibacakan kepada mereka ayat-ayat Allah yang sangat jelas, hujjah-hujjahNya yang nyata dan argumen-argumen-Nya yang bersifat pasti yang menunjukkan kepada segala kebaikan, yang mencegah dari segala keburukan, yang sebenarnya ia meru-pakan nikmat terbesar yang datang kepada mereka dan karunia teragung yang sampai kepada mereka yang seharusnya diterima dengan (sikap) iman, membenarkan, mematuhi dan berserah diri, namun mereka menerimanya dengan berlawanan dari yang se-pantasnya, dan mereka mendustakan Rasul yang datang kepada mereka seraya mengatakan, ﴾ مَا هَٰذَآ إِلَّا رَجُلٞ يُرِيدُ أَن يَصُدَّكُمۡ عَمَّا كَانَ يَعۡبُدُ ءَابَآؤُكُمۡ ﴿ "Orang ini tiada lain hanyalah seorang laki-laki yang ingin menghalangi kamu dari apa yang disembah oleh bapak-bapakmu," maksudnya, inilah tujuannya saat ia menyuruh kalian ikhlas (bertauhid) kepada Allah agar kalian meninggalkan kebiasaan-kebiasaan bapak-bapak kalian yang kalian agungkan dan kalian berjalan di belakang (mengikuti) mereka.
Lalu mereka menolak kebenaran dengan perkataan orang-orang yang sesat, mereka pun tidak mengemukakan dalil (argu-men) ataupun syubhat. Lalu syubhat jenis apa apabila para rasul memerintah kepada sebagian orang-orang yang sesat untuk meng-ikuti kebenaran, lalu mereka mengklaim bahwa saudara-saudara mereka yang sepaham dengan mereka masih berpegang teguh pada paham sesat itu?
Kepicikan berpikir dan penolakan terhadap kebenaran dengan (dasar) perkataan-perkataan orang-orang yang sesat ini, apabila Anda mencermatinya dengan sebenar-benarnya, adalah (argumen-tasi) yang ditolak apabila ini referensi penolakannya, yaitu ditolak hanya dengan berdasarkan perkataan-perkataan orang-orang sesat dari kaum musyrikin, matrealis, kaum filosof, kaum Shabi'un dan kaum mulhidin (kafir) terhadap agama Allah, maka merekalah suri teladan bagi setiap orang yang menolak kebenaran hingga Hari Kiamat.
Setelah mereka berargumen dengan perbuatan bapak-bapak mereka terdahulu, dan menjadikannya sebagai penolak terhadap ajaran yang dibawa oleh para Rasul, maka mereka setelah itu mulai melecehkan kebenaran ﴾ وَقَالُواْ مَا هَٰذَآ إِلَّآ إِفۡكٞ مُّفۡتَرٗىۚ ﴿ "dan mereka berkata, '(Al-Qur`an) ini tidak lain hanyalah kebohongan yang diada-adakan saja," maksudnya, kebohongan yang dibuat-buat oleh si lelaki yang datang membawanya, ﴾ وَقَالَ ٱلَّذِينَ كَفَرُواْ لِلۡحَقِّ لَمَّا جَآءَهُمۡ إِنۡ هَٰذَآ إِلَّا سِحۡرٞ مُّبِينٞ ﴿ "Dan orang-orang kafir berkata terhadap kebenaran tatkala kebenaran itu datang kepada mereka, 'Ini tidak lain hanyalah sihir yang nyata'," sihir yang jelas lagi nyata bagi setiap orang, (sebagai sikap) pendustaan ter-hadap kebenaran dan promosi kepada orang-orang yang dungu.
(44) Setelah Allah menjelaskan argumentasi yang mereka jadikan untuk menolak kebenaran, yaitu berupa perkataan-per-kataan yang masih di bawah tingkatan syubhat, dan sama sekali bukan hujjah (argumen), maka di sini Allah menjelaskan bahwa mereka, sekalipun ada seseorang yang akan membelanya, maka sesungguhnya mereka sama sekali tidak mempunyai sandaran dan tidak mempunyai sesuatu apa pun yang dapat dijadikan sebagai pegangan, seraya berfirman, ﴾ وَمَآ ءَاتَيۡنَٰهُم مِّن كُتُبٖ يَدۡرُسُونَهَاۖ ﴿ "Dan Kami tidak pernah memberikan kepada mereka kitab-kitab yang mereka baca," sehingga mereka mempunyai sandaran, ﴾ وَمَآ أَرۡسَلۡنَآ إِلَيۡهِمۡ قَبۡلَكَ مِن نَّذِيرٖ ﴿ "dan sekali-kali tidak pernah pula mengutus kepada mereka sebelum kamu seorang pemberi peringatan pun," sehingga mereka memiliki per-kataan-perkataan dan kondisi-kondisi yang dapat mereka jadikan sebagai alat untuk menolak syariat yang engkau bawa. Jadi, mereka tidak mempunyai ilmu ataupun secuil dari ilmu.
(45) Kemudian Allah menakut-nakuti mereka dengan azab yang telah Dia timpakan terhadap umat-umat terdahulu sebelum mereka, seraya berfirman, ﴾ وَكَذَّبَ ٱلَّذِينَ مِن قَبۡلِهِمۡ وَمَا بَلَغُواْ ﴿ "Dan orang-orang yang sebelum mereka telah mendustakan, sedang orang-orang kafir Makkah itu belum sampai," maksudnya, mereka yang diseru belum sampai ﴾ مِعۡشَارَ مَآ ءَاتَيۡنَٰهُمۡ فَكَذَّبُواْ ﴿ "menerima sepersepuluh dari apa yang telah Kami berikan kepada mereka, lalu mendustakan," maksudnya, Kami berikan kepada umat terdahulu sebelum mereka, lalu mereka mendustakan ﴾ رُسُلِيۖ فَكَيۡفَ كَانَ نَكِيرِ ﴿ "para rasulKu. Maka (lihatlah) alang-kah hebatnya akibat kemurkaanKu," maksudnya, keingkaranKu dan siksaanKu terhadap mereka. Sesungguhnya Allah telah menginfor-masikan kepada kita tentang hukuman (azab) yang ditimpakan kepada mereka, dan di antara mereka ada yang Dia tenggelamkan, adapula yang Dia binasakan dengan badai angin topan yang mem-binasakan, dengan petir, dengan gempa bumi, dengan ditimbun tanah (tanah longsor) dan dengan badai berbatu dari langit. Maka waspadalah wahai orang-orang yang mendustakan, kalau kalian tetap bersikap mendustakan, karena Allah akan merenggut kalian sebagaimana telah merenggut umat-umat sebelum kalian dan menimpakan kepada kalian seperti apa yang telah Dia timpakan kepada mereka.
Và khi những câu Kinh mà TA mặc khải xuống cho Thiên Sứ của TA được xướng đọc rõ ràng cho những người đa thần nghe thì họ phủ nhận tất cả mà bảo: "Người đàn ông này chỉ muốn áp dụng những gì Y mang đến để thay đổi các vị rời khỏi những gì mà tổ tiên của các vị đã thờ phượng.," Và bọn chúng nói tiếp: "Còn lời phán trong Thiên Kinh Qur'an đó cũng chẳng qua là do Y khéo bịa đặt ra rồi đổ thừa cho Allah." Và rồi những kẻ phủ nhận Allah nói về Thiên Kinh Qur'an vốn được thiên khải từ Allah: "Thứ này chẳng khác nào là trò yêu thuật hết sức là tinh vi; nhằm để chia rẽ tình cảm cặp vợ chồng và tình thân ruột thịt cha con."
Resulümüze indirmiş olduğumuz, içerisinde zerre kadar bir karışıklık dahi olmayan apaçık ayetlerimiz bu yalanlayan müşriklere okunduğunda şöyle dediler: "Bunları getiren adam, sizi babalarınızın üzerinde olduğu yoldan çevirmek isteyen bir kimseden başkası değildir." Ve yine şöyle dediler: "Bu Kur'an, O'nun Allah'a nispet ederek uydurmuş olduğu bir yalandan başka bir şey değildir." Allah'a küfredip, inkârda bulunanlar, Allah tarafından kendilerine Kur'an gönderilince şöyle dediler: "Bu, karı ile kocanın ve baba ile oğlunun arasını ayırmak için yapılan apaçık bir büyüden (sihirden) başka bir şey değildir."
And when you read to these denying idolaters our clear verses revealed to our Messenger and in which there is no uncertainty they say: “"This is a mere human being who has brought this message to divert us away from the path of our forefathers”. And they said: “The Qur’ān is nothing but a fabricated lie against Allah”. And those who disbelieved in Allah said regarding the Qur’ān when it came to them from Allah: “This is nothing but clear magic to separate between husband and wife, and son and father”.
Kad se mekkanskim mnogobošcima, koji poriču jasne ajete objavljene Muhammedu, uče isti ti ajeti, oni reknu: “Muhammed je samo čovjek koji hoće da vas odvrati od robovanja bogovima kojima su robovali vaši preci!” I dodaju: “Ovaj Kur’an, koji si donio, Muhammede, puka je izmišljotina i laž očita na Allaha!” A časni Kur’an karakteriziraju govoreći: “Kur’an je samo očigledna magija pomoću koje se rastavljaju supružnici, te djeca i roditelji.”
Kapag binibigkas sa mga tagapagtambal na tagapasinungaling na ito ang mga talata Naming pinababa sa sugo Namin nang maliwanag na walang pagkalito sa mga ito ay nagsasabi sila: "Walang iba ang lalaking ito na naghatid ng mga ito kundi isang lalaking nagnanais na magpalihis sa inyo palayo sa gawain noon ng mga ninuno ninyo." Nagsabi pa sila: "Walang iba ang Qur'ān na ito kundi isang kasinungalingang nilikha-likha niya laban kay Allāh." Nagsabi ang mga tumangging sumampalataya kay Allāh hinggil sa Qur'ān noong dumating ito sa kanila mula sa ganang kay Allāh: "Walang iba ito kundi isang panggagaway na maliwanag dahil sa pagpapahiwalay nito sa lalaki at maybahay niya, at sa anak at ama niya.
The Saying of the Disbelievers about the Prophets, and its refutation
Allah tells us that the disbeliever deserve to be severely punished by Him, because when His clear Verses were recited to them, and they heard them fresh from the lips of His Messenger , they said:
قَالُواْ مَا هَـذَا إِلاَّ رَجُلٌ يُرِيدُ أَن يَصُدَّكُمْ عَمَّا كَانَ يَعْبُدُ ءَابَآؤُكُمْ
(They say: "This is naught but a man who wishes to hinder you from that which your fathers used to worship.") meaning, that the religion of their fathers was the truth and that what the Messenger brought to them was false -- may the curse of Allah be upon them and their fathers!
وَقَالُواْ مَا هَـذَآ إِلاَّ إِفْكٌ مُّفْتَرًى
(And they say: "This is nothing but an invented lie.") referring to the Qur'an. l
وَقَالَ الَّذِينَ كَفَرُواْ لِلْحَقِّ لَمَّا جَآءَهُمْ إِنْ هَـذَآ إِلاَّ سِحْرٌ مُّبِينٌ
(And those who disbelieve say of the truth when it has come to them: "This is nothing but evident magic!") Allah says:
وَمَآ ءَاتَيْنَـهُمْ مِّنْ كُتُبٍ يَدْرُسُونَهَا وَمَآ أَرْسَلْنَا إِلَيْهِمْ قَبْلَكَ مِّن نَّذِيرٍ
(And We had not given them Scriptures that they could study, nor sent to them before you any warner) meaning, Allah did not reveal any Book to the Arabs before the Qur'an, and He did not send any Prophet to them before Muhammad ﷺ . They used to wish for that and say, `if only a warner comes to us or a Book is revealed to us, we would be more guided than others,' but when Allah blessed them with that, they disbelieved him and stubbornly rejected him. Then Allah says:
وَكَذَّبَ الَّذِينَ مِن قَبلِهِمْ
(And those before them denied;) meaning, other nations.
وَمَا بَلَغُواْ مِعْشَارَ مَآ ءَاتَيْنَـهُمْ
(these have not received even a tenth of what We had granted to those (of old);) Ibn `Abbas, may Allah be pleased with him, said, "Of the power of this world." This was also the view of Qatadah, As-Suddi and Ibn Zayd. This is like the Ayat:
وَلَقَدْ مَكَّنَـهُمْ فِيمَآ إِن مَّكَّنَّـكُمْ فِيهِ وَجَعَلْنَا لَهُمْ سَمْعاً وَأَبْصَـراً وَأَفْئِدَةً فَمَآ أَغْنَى عَنْهُمْ سَمْعُهُمْ وَلاَ أَبْصَـرُهُمْ وَلاَ أَفْئِدَتُهُمْ مِّن شَىْءٍ إِذْ كَانُواْ يَجْحَدُونَ بِـَايَـتِ اللَّهِ وَحَاقَ بِهم مَّا كَانُواْ بِهِ يَسْتَهْزِءُونَ
(And indeed We had firmly established them with that wherewith We have not established you! And We had assigned them the hearing, seeing, and hearts; but their hearing, seeing, and their hearts availed them nothing since they used to deny the Ayat of Allah, and they were completely encircled by that which they used to mock at!) (46: 26)
أَفَلَمْ يَسِيرُواْ فِى الاٌّرْضِ فَيَنظُرُواْ كَيْفَ كَانَ عَـقِبَةُ الَّذِينَ مِن قَبْلِهِمْ كَانُواْ أَكْـثَرَ مِنْهُمْ وَأَشَدَّ قُوَّةً
(Have they not traveled through the earth and seen what was the end of those before them They were more in number than them and mightier in strength) (40:82). but that did not protect them from the punishment of Allah, and Allah destroyed them because they denied His Messengers. Allah says:
فَكَذَّبُواْ رُسُلِى فَكَيْفَ كَانَ نَكِيرِ
(yet they denied My Messengers. Then how (terrible) was My denial!) meaning, `how severe was My wrath and how great was My avenging of My Messengers.'
Và TA không hề ban xuống cho người Quraish bất cứ quyển Kinh Sách để chúng tự đọc để có thể nhận biết Thiên Kinh Qur'an là do Muhammad bịa đặt ra và TA cũng đâu có cử phái một ai đó đến với bọn họ trước khi TA phái Ngươi - hỡi Thiên Sứ - để cảnh báo họ vế sự trừng phạt của Allah.
Sveznajući Allah nije mekkanskim nevjernicima dao, prije slavnog Kur’ana, nikakvih knjiga koje bi izučavali i došli do zaključka da je laž ono što im je Resulullah, sallallahu alejhi ve sellem, donio. Niti im je Uzvišeni Allah prije Vjerovjesnika, sallallahu alejhi ve sellem, poslao nekog ko će ih opomenuti na strašnu kaznu na ahiretu.
Onlara Kur'an'dan önce okudukları bir kitap indirmedik ki bu kitap; Kur'an'ın Muhammed -sallallahu aleyhi ve sellem- tarafından uydurulduğuna dair onları uyarsın. Ey Resul! Yine onlara, seni göndermeden önce kendilerini azap ile korkutan bir peygamber de göndermedik.
No les he revelado ningún libro, que podría ser la razón por la que afirman que el Corán es una mentira inventada por Mujámmad, ni tampoco les envié antes de ti, Mensajero, un mensajero que les advirtiera sobre el castigo de Al-lah.
And I have not give them books which they are reading, which may be a reason for them to pass judgement on the Qur’ān being a lie which Muhammad fabricated, nor did I send towards them, before sending you O Messenger, a messenger who would warn them of Allah’s punishment.
Nous ne leur avons pas donné d’autres livres à réciter qui leur inculquent que ce Coran est un mensonge inventé par Muħammad et, ô Messager, Nous ne leur avons pas envoyé avant toi de messager les menaçant du châtiment d’Allah.
Hindi Kami nagbigay sa kanila ng anumang mga kasulatan na binabasa nila upang magturo sa kanila na ang Qur'ān na ito ay isang kasinungalingang nilikha-likha ni Muḥammad. Hindi Kami nagsugo sa kanila bago ng pagsusugo sa iyo, O Sugo, ng anumang sugo na nagpapangamba sa kanila ng pagdurusang dulot ni Allāh.
E non abbiamo concesso loro Libri che essi leggessero e che testimoniassero che questo Corano sia una menzogna inventata da Muħammed, e non abbiamo inviato loro, prima di inviarti, o Messaggero, un messaggero che incutesse loro timore della punizione di Allāh.
Kami tidak memberi mereka kitab-kitab yang mereka baca sehingga kitab-kitab tersebut menunjukkan pada mereka bahwa Al-Qur`ān ini adalah dusta yang dibuat-buat oleh Muhammad. Kami juga tidak mengutus seorang rasul pun sebelummu -wahai Rasul- untuk menakut-nakuti mereka dari azab Allah.
Các cộng đồng trước đây đã phủ nhận đức tin, như đám dân 'Ad, đám dân Thamud và đám dân của Lut, còn những kẻ đa thần trong đám dân của Ngươi - hỡi Thiên Sứ - những gì chúng đạt được không bằng một phần mười so với những gì mà các cộng đồng trước đây đã đạt được về sức mạnh, ân huệ, con cái, tài sản hay số lượng. Tuy nhiên, mỗi cộng đồng trong số chúng đều phủ nhận vị Thiên Sứ của mình, cho nên, những gì mà bọn chúng được ban cho như tài sản, quyền lực, sức mạnh và số lượng đông đúc đều không thể giúp chúng thoát khỏi hình phạt của TA giáng lên chúng. Bởi thế, hỡi Thiên Sứ, Ngươi hãy nhìn xem lời cảnh báo của TA đã diễn ra như thế nào với bọn chúng và sự trừng phạt của TA dành cho bọn chúng ra sao.
E i popoli del passato smentirono, come A'ad, Thamūd e il popolo di Lūţ, e gli idolatri del tuo popolo non hanno raggiunto un decimo della forza, della sicurezza, della ricchezza e del numero che essi raggiunsero, e ciascuno di essi smentì il proprio messaggero, e non fu loro utile la loro ricchezza, la loro forza e il loro grande numero, e così subirono la Mia punizione. Osserva, o Messaggero, quale fu il Mio disappunto e quale fu la Mia punizione.
Umat-umat terdahulu telah mendustakan para rasul, seperti kaum 'Ād, kaum Ṡamūd, dan kaum Lut. Orang-orang musyrikin dari kaummu tidak mampu mencapai sepersepuluh dari apa yang dicapai oleh umat-umat terdahulu dalam hal kekuatan, perlengkapan, harta, dan jumlah orang. Tiap-tiap umat dari mereka mendustakan rasulnya, sehingga harta, kekuatan, dan jumlah orang tidak berguna bagi mereka karena azab-Ku turun menimpa mereka. Sebab itu, perhatikanlah -wahai Rasul- bagaimana pengingkaran-Ku atas mereka dan bagaimana azab-Ku atas mereka.
Narodi prije mekkanskih mnogobožaca, kao npr. Ad, Semud i Lutov narod, poricali su Allahove riječi i u laž utjerivali Njegove poslanike. A mekkanski višebošci nisu dostigli ni deseti dio snage, imetka i brojčanog stanja prijašnjih naroda. Svi su oni poricali svoje poslanike. Imetak, snaga i brojčano stanje nije im nimalo koristilo, jer ih je pogodila kazna. Pogledaj i razmisli o tome kakvo je bilo Allahovo neodobravanje njihovih hrđavih postupaka, i kako ih je kaznio!
Âd, Semûd ve Lût kavimleri gibi önceki kavimler de yalanlamışlardı. Senin kavminden olan müşrikler; güç, kuvvet, mal ve sayıda önceki ümmetlerin onda birine erişememişlerdi. Bunlardan her biri peygamberlerini yalanladılar da; kendilerine verilen mal, kuvvet ve sayı onlara bir fayda vermedi ve azabıma uğradılar. Ey Rasûl! Benim onları inkârım ve onları cezalandırmam nasıl oldu?
Commentary
The word: مِعْشَارَ (mi'shar) in verse 45: وَمَا بَلَغُوا مِعْشَارَ مَا آتَيْنَاهُمْ (while these (infidels of Makkah) have not reached even one tenth of what We gave to those (before them) has been taken to mean: عُشُر ('ushr: a tenth) by some early commentators. Some scholars have interpreted it as: عُشرُ العُشر (ushr-ul-` ushr: a hundredth) while others call it: عُشرُ العَشِیر (` ushr-ul ` ashir: a thousandth). Obviously, the later has a higher degree of exaggeration as compared to 'ushr or ten. The sense of the verse is that not even a tenth, rather a thousandth, of the worldly wealth, power, blessings of age and health given to earlier communities was received by the people of Makkah. Therefore, they should take lesson from what happened to past communities and the evil end they faced. These were people who invited upon themselves the wrath of Allah when they rejected prophets and messengers and, consequently, when came the actual punishment, their power, bravery, wealth and fortified fortresses could do nothing for them.
Las naciones anteriores como ‘Ad, Zamud y el pueblo de Lot también desmintieron la verdad. Y los idólatras de tu pueblo no han recibido ni la décima parte de la fuerza, el poder y la cantidad que las naciones anteriores recibieron. Cada una de ellas negó a su Mensajero, por lo que la riqueza y la fuerza que recibieron no las beneficiaron, y Mi castigo cayó sobre ellas. Así que vean el resultado de Mi reprobación y Mi castigo.
Les peuples du passé, à l’image des ‘Âd, des Thamûd et du peuple de Loth, ont également démenti les messagers. Comme les polythéistes de ton peuple ne possèdent pas le dixième de la puissance, de la richesse et du nombre des peuples du passé qui ont chacun d’eux démenti le messager qui leur a été envoyé, leur richesse, leur force et leur nombre ne leur ont été d’aucune utilité et Mon châtiment s’est abattu sur eux. Vois donc, ô Messager, de quelle manière Je leur ai exprimé ma réprobation et comment Je les ai punis.
Nagpasinungaling ang mga kalipunang nauna tulad ng `Ād at Thamūd at mga kababayan ni Lot. Hindi umabot ang mga tagapagtambal kabilang sa mga kalipi mo sa ikapu ng naabot ng mga kalipunang nauna na lakas, kapangyarihan, yaman, at bilang. Ngunit nagpasinungaling ang bawat isa sa kanila sa sugo niyon kaya hindi nagpakinabang sa kanila ang ibinigay sa kanila na yaman, lakas, at bilang, saka bumagsak sa kanila ang pagdurusang dulot Ko. Kaya tumingin ka, O Sugo, kung magiging papaano na ang pagtutol Ko sa kanila at kung magiging papaano na ang parusa Ko sa kanila.
And the previous nations such as Aad, Thamud and the people of Lot denied. And the idolaters from your people have not reached even a tenth of the strength, might and numbers the previous nations reached. Every one of them denied their Messenger, so the wealth, strength and numbers they were given did not benefit, and so My punishment befell them. So see the outcome of My reproachment and that of My punishment.
The Quran presented clear arguments to its opponents which they were unable to counter. In spite of this, they were successful in dissuading the common people from accepting the truth. The sole reason for this success was that the disbelievers played on the sentiments of the common people and stirred them up by saying that it (the Quran’s message) was against the traditions of their forefathers. The miraculous literary value of the Quran was undeniable, and therefore, attempts were made to convince people that its supposed greatness depended solely on magical feats of expression which had nothing to do with divine revelation; it was only a miracle of penmanship and not the result of the knowledge of reality. It is most interesting that as a matter of historical record, for people of every period, prejudice has proved stronger than rational arguments. The Quran’s addressees could have put forward rational arguments to reject it or they could have referred to any other divine scriptures from which a contradiction to the Quran could have been produced. But none took recourse to either of these possibilities. If people so blatantly deny the call for Truth, it is due to nothing but stubbornness.
Refutation of Their Accusation that the Prophet was Insane
Allah says: `Say, O Muhammad, to these disbelievers who claim that you are crazy,'
إِنَّمَآ أَعِظُكُمْ بِوَحِدَةٍ
I exhort you to one (thing) only, meaning, I am only telling you to one thing, and that is:
أَن تَقُومُواْ لِلَّهِ مَثْنَى وَفُرَادَى ثُمَّ تَتَفَكَّرُواْ مَا بِصَـحِبِكُمْ مِّن جِنَّةٍ
that you stand up for Allah s sake in pairs and singly, and reflect, there is no madness in your companion. meaning, `stand sincerely before Allah, without being influenced by your own desires or tribal feelings, and ask one another, is Muhammad crazy Advise one another,'
ثُمَّ تَتَفَكَّرُواْ
and reflect means, let each person look within himself concerning the matter of Muhلammad , and ask other people about him if he is still confused, then let him think about the matter. Allah says:
أَن تَقُومُواْ لِلَّهِ مَثْنَى وَفُرَادَى ثُمَّ تَتَفَكَّرُواْ مَا بِصَـحِبِكُمْ مِّن جِنَّةٍ
(that you stand up for Allah's sake in pairs and singly, and reflect, there is no madness in your companion.) This meaning was stated by Mujahid, Muhammad bin Ka`b, As-Suddi, Qatadah and others. This is what is meant by the Ayah.
إِنْ هُوَ إِلاَّ نَذِيرٌ لَّكُمْ بَيْنَ يَدَىْ عَذَابٍ شَدِيدٍ
(He is only a warner to you in face of a severe torment.) Al-Bukhari recorded that Ibn `Abbas, may Allah be pleased with him, commented on this Ayah: "One day, the Prophet climbed up As-Safa' and shouted,
«يَا صَبَاحَاه»
(O people!) The Quraysh gathered around him, and said, `What is the matter with you' He said,
«أَرَأَيْتُمْ لَوْ أَخْبَرْتُكُمْ أَنَّ الْعَدُوَّ يُصَبِّحُكُمْ أَوْ يُمَسِّيكُمْ أَمَا كُنْتُمْ تُصَدِّقُونِّي»
(What do you think If I told you that the enemy were approaching and will reach us in the morning or in the evening, would you believe me) They said, `Of course.' He said:
«فَإِنِّي نَذِيرٌ لَكُمْ بَيْنَ يَدَيْ عَذَابٍ شَدِيد»
(I am a warner to you in the face of a severe punishment.) Abu Lahab said, `May you perish! You have called us together only to tell us this' Then Allah revealed:
تَبَّتْ يَدَآ أَبِى لَهَبٍ وَتَبَّ
(Perish the two hands of Abu Lahab and perish he!) (111:1) We have already discussed this in our Tafsir of the Ayah:
وَأَنذِرْ عَشِيرَتَكَ الاٌّقْرَبِينَ
(And warn your tribe of near kindred) (26:214).
Mensajero, diles a esos idólatras: “Solo me dirijo a ustedes para aconsejarles que se abstengan de los malos deseos, por la causa de Al-lah, de a dos o individualmente, y que luego reflexionen sobre la vida de su compañero y sobre lo que conocen acerca de su inteligencia, veracidad y credibilidad”, para que les quede claro que el Profeta r no está loco. Él no es sino un amonestador que advierte de un severo castigo, si no se arrepienten ante Al-lah por asociarle copartícipes.
46- De ki:“Ben size ancak bir tek öğüt veriyorum: Allah için ikişer ikişer ve teker teker kalkın, sonra da düşünün. (Göreceksiniz ki) arkadaşınızda delilikten eser yoktur. O, ancak şiddetli bir azabın öncesinde sizi (uyarmak gönderilmiş) için bir uyarıcıdır.”
47- De ki:“Sizden istediğim herhangi bir ücret varsa o, sizin olsun. Benim mükâfatımı vermek, ancak Allah’a aittir. O, her şeye şahittir.”
48- De ki:“Rabbim, hakkı (batılın üzerine) atıp ortaya koyar. O, gaybleri çok iyi bilendir.”
49- De ki:“Hak geldi. Artık batıl, ne yeniden gelebilir ne de eski haline dönebilir.”
50- De ki:“Eğer ben sapmışsam ancak kendi aleyhime sapmış olurum. Eğer doğru yoldaysam bu da Rabbimin bana vahyettikleri sayesindedir. Şüphesiz O, her şeyi işitendir, pek yakındır.”
46. Ey Peygamber! Şu inatcı, yalanlayıcı, hakkı red etmek, onu yalanlamak için uğraşan, onu getirene dil uzatarak tenkid etmeye kalkışan kimselere “de ki: Ben size ancak bir tek öğüt veriyorum.” Ben, size tek bir hususu tavsiye ediyor ve onu izlemenizi öğütlüyorum. Bu da insaflı bir yoldur. Herhangi bir sebep ve gerekçe olmaksızın sözlerime uymaya ve görüşlerinizi terk etmeye çağırmıyorum. Size öğüdüm şudur:“Allah için ikişer ikişer, teker teker kalkın.” Yani gayretle, doğruya tâbi olmak isteyerek, Allah için ihlâs ile hep birlikte kalkıp bu hususta müzakere edin. Bir de bu hususta herkes, tek tek kalkıp kendi başına düşünsün. Bu şekilde Allah için birer birer, ikişer ikişer kalkıp düşünürseniz aklınızı kullanır, iyice düşünür ve Rasûlünüzün halini incelerseniz: Acaba o deli mi? Söz ve davranışlarında, niteliklerinde delilere yakışan özellikleri var mı? Yoksa o, önünüzde sizi bekleyen çetin azabı haber vererek, size zararı olacak hususları bildirerek sizi uyaran doğru sözlü bir peygamber mi?
Eğer bu öğüdü kabul edecek ve gereğini yerine getirecek olsalardı, Rasûlullah sallallahu aleyhi ve sellem’in deli olmadığını herkesten daha ileri derecede görürlerdi. Çünkü onun hali, bakışları ile hareketleri ile konuşmaları ile delilerin halini andırmamaktadır. Aksine o, hali güzel, tavırları yüce bir kimsedir. Edebi, ağırbaşlılığı, alçakgönüllülüğü ve vakarı ile insanların en mükemmelidir. Onun bu tavırları, ancak en akıllı kimselerin gösterebilecekleri tavırlardır.
Diğer taraftan fasih sözleri, güzel lafızları, kalpleri güven ve iman ile dolduran kelimeleri, ruhları arındıran, kalpleri temizleyen, üstün ahlâkî değerlere sevkeden, güzel meziyetleri teşvik eden, kötü ve bayağı huylardan alıkoymaya çalışan sözleri üzerinde iyiden iyiye düşünecek olurlarsa; konuştuğu vakit gözlerin kendisine heybetle, tazimle, saygı ile baktığını hatırlayacak olurlarsa onun sözlerinin, delilerin saçmalarına, onların anlamsız bağırıp çağrışmalarına ve hallerine uygun sözlerine benzeyip benzemediğini iyice anlarlar.
Peygamberin hallerini ve maksatlarını iyice düşünen herkes, onun Allah’ın Rasûlü olup olmadığını da çok iyi anlar. İster tek başına düşünsün, ister başkası ile birlikte düşünsün. Onun gerçekten Allah’ın rasûlü, hakiki bir peygamberi olduğunu anlar. Özellikle de ilk muhataplar. Çünkü o, onların içinden biri idi. Onu, geçmişi ile geleceği ile çok iyi tanıyorlardı.
47. Diğer taraftan insanları hakka davet edene tâbi olmaktan alıkoyan bir husus daha vardır. O da çağrısını kabul eden kimselerden mal alması ve davetine karşılık bir ücret istemesidir. Yüce Allah, Rasûlünün böyle bir konuma düşmekten de münezzeh olduğunu beyan ederek şöyle buyurmaktadır:“De ki: Sizden” hakka tâbi olmanıza karşılık “istediğim herhangi bir ücret varsa o, sizin olsun.” Sizi şahit tutuyorum ki o ücret -eğer öyle bir şey söz konusu ise- sizin olsun, ben istemiyorum. “Benim mükâfatımı vermek, ancak Allah’a aittir. O, her şeye şahittir.” O’nun ilmi benim neye davet ettiğimi de kuşatmıştır. O nedenle eğer ben, yalan söylüyor isem cezası gelip beni bulacaktır. Aynı şekilde O, sizin amellerinizi de görmektedir. Amellerinizi kaydedecek, sonra da size onların karşılığını verecektir.
48. Allah hakkın doğruluğuna, batılın da batıl olduğuna delil olan apaçık belgeleri beyan ettikten sonra, kanununun ve âdetinin şu olduğunu belirtmektedir:“Rabbim, hakkı (batılın üzerine) atıp ortaya koyar.” Bir başka yerde şöyle buyurmaktadır: “Biz hakkı batıl üzerine atarız da hak, onun beynini darmadağın eder. Bir de bakmışsın ki canı çıkmış bile!”(el-Enbiyâ, 21/18)
Çünkü Yüce Allah, burada hakkı beyan etmiş ve bu hak ile yalanlayıcıların iddialarını -ibret alanlara ibret, düşünenlere de bir bir delil olacak şekilde- çürütmüş bulunmaktadır. Yalanlayıcıların sözlerinin nasıl çürütüldüğünü, yalan söylediklerinin ve inatlarının nasıl açığa çıktığını, hakkın nasıl galip gelip parlak bir şekilde ortaya konduğunu, batılın ise çürüyüp yok olduğunu görüyoruz.
Bu ise “gaybleri çok iyi bilen”, kalplerdeki vesvese ve şüpheleri, buna nasıl karşılık verileceğini ve bunları bertaraf eden delilleri çok iyi bilenin açıklamaları sayesindedir. O, bunları kullarına öğretiyor ve onlara beyan ediyor. Bundan dolayı Yüce Allah, şöyle buyurmaktadır:
49. “De ki: Hak geldi” yani üstünlüğünü sağladı, açıkça ortaya çıktı. Güneş gibi parıldamakta ve hakimiyeti sağlamış bulunmakta. “Artık batıl, ne yeniden gelebilir ne de eski haline dönebilir.” Artık yok olup gitti ve işi bitti, hakimiyeti sona erdi. Yeniden bir şey de var edemez, geri de getiremez.
50. Rasûlün daveti sayesinde hak açıkça ortaya çıkmasına rağmen yalanlayanlar, onun sapık olduğunu söyleyince o, onlara hakkı haber verip açıkladı ve kendisine karşı durmaktan aciz olduklarını belirtti. Kendisini sapıklıkla itham etmelerinin hakka hiçbir şekilde zarar veremeyeceğini, getirdiği hakkı hiçbir şekilde bertaraf edemeyeceğini onlara haber verdi. Şöyle ki o -hâşâ- sapıtmış ise -ki bu tartışma esnasında karşı tarafın seviyesine inme kabilindendir- kendi aleyhine sapıtmış olur. Yani sapıklığının zararı yalnız kendisinedir. Bu zarar onu aşıp başkasına geçmez.“Eğer doğru yoldaysam bu da” hidâyet ve doğru yolda oluşum benden, benim kendi gücümden kaynaklanan bir şey değildir. Benim hidâyet buluşum ancak “Rabbimin bana vahyettikleri sayesindedir.”Benden başkalarının hidâyet kaynağı O’ndan olduğu gibi, benim hidâyetimin kaynağı da O’ndandır.“Şüphesiz O” benim Rabbim, bütün sözleri ve sesleri “işitendir”, kendisine dua eden, kendisinden bir şeyler isteyen ve kendisine ibadet eden kimselere de “pek yakındır.”
"Katakanlah, 'Sesungguhnya aku hendak memperingatkan kepadamu satu hal saja, yaitu supaya kamu menghadap Allah (dengan ikhlas) berdua-dua atau sendiri-sendiri; kemudian kamu pikirkan (tentang Muhammad), tidak ada penyakit gila sedikit pun pada kawanmu itu. Dia tidak lain hanyalah pemberi peringatan bagi kamu sebelum (menghadapi) azab yang keras.' Katakanlah, 'Upah apa pun yang aku minta kepadamu, maka itu untuk kamu. Upahku hanyalah dari Allah, dan Dia Maha Mengetahui segala sesuatu.' Katakanlah, 'Sesungguhnya Rabbku mewahyukan kebe-naran. Dia Maha Mengetahui segala yang ghaib.' Katakanlah, 'Kebenaran telah datang dan yang batil itu tidak akan memulai dan tidak pula akan mengulangi.' Katakanlah, 'Jika aku sesat maka sesungguhnya aku sesat atas kemudaratan diriku sendiri; dan jika aku mendapat petunjuk, maka itu adalah disebabkan apa yang diwahyukan Rabbku kepadaku. Sesungguhnya Dia Maha Mendengar lagi Mahadekat." (Saba`: 46-50).
(46) Maksudnya, ﴾ قُلۡ ﴿ "katakanlah" wahai Rasul, kepada mereka yang mendustakan lagi keras kepala yang bersikap meno-lak kebenaran dan mendustakannya serta mencela orang yang membawanya, ﴾ إِنَّمَآ أَعِظُكُم بِوَٰحِدَةٍۖ ﴿ "Sesungguhnya aku hendak memper-ingatkan kepadamu satu hal saja," maksudnya satu masalah saja yang akan aku pesankan kepada kalian dan aku nasihatkan agar kalian menjalaninya. Yaitu jalan pertengahan, aku tidak mengajak kalian untuk mengikuti perkataanku dan tidak mengajak untuk mening-galkan perkataan kalian tanpa ada sebabnya yang jelas. Yaitu ﴾ أَن تَقُومُواْ لِلَّهِ مَثۡنَىٰ وَفُرَٰدَىٰ ﴿ "supaya kamu menghadap Allah (dengan ikhlas) berdua-dua atau sendiri-sendiri," maksudnya, supaya kalian bangkit dengan semangat dan giat serta dengan tujuan mengikuti yang benar dan ikhlas kepada Allah, saling mencari dan saling merenung secara bersama-sama dan sendiri-sendiri. Masing-masing berdialog dengan jiwanya dalam hal ini. Apabila kalian telah menghadap kepada Allah berdua-dua atau sendiri-sendiri, maka kalian telah menggunakan akal pikiran kalian sendiri, kalian telah menghargai-nya dan kalian telah menghayati (merenungkan) keadaan dan kondisi Rasul kalian, apakah dia seorang gila yang memiliki sifat-sifat, perbuatan-perbuatan gila dari perkataannya atau seorang Nabi nan jujur yang memberikan peringatan kepada kalian tentang sesuatu yang membahayakan kalian berupa azab yang sangat dahsyat yang ada di hadapan kalian?
Kalau saja mereka menerima dan melaksanakan nasihat ini, tentu mereka akan mengetahui lebih jelas daripada selain mereka bahwa Rasulullah a ini bukanlah seorang gila, karena perilakunya tidak seperti perilaku orang-orang gila dalam pengamatan, per-hatian dan pandangan mereka. Malah perilakunya adalah perilaku yang terbaik, gerak-geriknya adalah gerak-gerik yang paling mulia, dan dia merupakan manusia yang paling sempurna budi pekerti dan ketenangannya, kerendahan hati dan kewibawaannya, dia tidak lain adalah lelaki yang paling matang akalnya.
Kemudian apabila mereka mengamati perkataannya yang sangat fasih dan kata-katanya yang sangat manis dan kalimat-kalimatnya yang memenuhi hati dengan rasa aman dan keimanan, menyucikan jiwa dan membersihkan hati, memotivasi untuk ber-akhlak mulia, memberikan rangsangan untuk berbudi pekerti nan luhur serta mencegah perilaku buruk (akhlak tidak terpuji) lagi rendahan. Ketika dia berbicara, niscaya perhatian mata terarah kepadanya sebagai bentuk segan dan menghormati serta memulia-kan. Lalu apakah orang yang seperti ini sama dengan ketidaksa-daran orang-orang gila, keburukan perilaku dan perkataan mereka sama dengan keadaan dan kondisi mereka?
Siapa saja yang memperhatikan kondisi dan perihal beliau, sedangkan maksudnya adalah mencari tahu, apakah dia seorang Rasul atau bukan? Apakah dia mengamati sendiri-sendiri atau bersama orang lain, maka pasti dia akan memastikan bahwa dia adalah Rasulullah sejati dan NabiNya yang sesungguhnya; apalagi orang-orang yang dijadikan lawan bicara, yang Muhammad a itu sendiri sahabat mereka, adalah orang-orang yang mengetahui keadaan dan perihalnya dari A sampai Z-nya.
(47) Di sana ada penghalang lain bagi jiwa untuk mengikuti orang yang menyeru kepada al-haq (kebenaran), yaitu kalau ia (penyeru) memungut harta orang yang diharapkan menerima seruannya, dan mengambil imbalan atas dakwahnya. Maka Allah سبحانه وتعالى menjelaskan kebersihan RasulNya dari perkara seperti ini, seraya berfirman, ﴾ قُلۡ مَا سَأَلۡتُكُم مِّنۡ أَجۡرٖ ﴿ "Katakanlah, 'Upah apa pun yang aku minta kepadamu'," maksudnya, dalam rangka kalian mengikuti kebenaran, ﴾ فَهُوَ لَكُمۡۖ ﴿ "maka itu untuk kamu." Maka aku persaksikan bahwa upah itu, kalaupun aku minta, maka itu adalah untuk kalian.
﴾ إِنۡ أَجۡرِيَ إِلَّا عَلَى ٱللَّهِۖ وَهُوَ عَلَىٰ كُلِّ شَيۡءٖ شَهِيدٞ ﴿ "Upahku hanyalah dari Allah, dan Dia Maha Mengetahui segala sesuatu." IlmuNya meliputi apa yang aku serukan. Maka kalau aku berdusta, tentu Dia akan merenggutku dengan siksaanNya. Dan Dia juga menyaksikan perbuatan kalian, Dia akan menyimpannya untuk kalian, lalu Dia akan memberikan balasannya kepada kalian.
(48) Setelah Allah menjelaskan argumen-argumen yang membuktikan kebenaran al-haq dan kepalsuan kebatilan, maka Allah سبحانه وتعالى mengabarkan bahwa yang demikian ini adalah sunnahNya dan kebiasaanNya, yaitu memenangkan yang haq atas yang batil, lalu mengenyahkannya, hingga kebatilan binasa. Sebab Allah سبحانه وتعالى menjelaskan yang haq di dalam tema ini agar Dia menggunakan-nya untuk membantah perkataan-perkataan orang-orang yang mendustakan, hingga bisa dijadikan ibrah (pelajaran) bagi orang-orang yang mengambil pelajaran dan ayat (tanda) bagi orang-orang yang merenungkan. Sesungguhnya Anda bisa melihat bagaimana perkataan-perkataan orang-orang yang mendustakan itu menjadi redup (tumbang, binasa), kedustaan dan sikap keras kepala mereka terungkap, sedangkan yang haq menjadi nampak dan berkilau, dan kebatilan menjadi batal dan padam. Semua itu disebabkan penjelasan dari ﴾ عَلَّٰمُ ٱلۡغُيُوبِ ﴿ "Dzat Yang Maha Mengetahui segala yang ghaib" yang mengetahui segala sesuatu yang tersimpan di dalam hati, berupa bisikan-bisikan buruk dan syubhat; dan Mengetahui lawannya dan menolaknya dengan hujjah, lalu Dia mengajarkan kepada hamba-hambaNya dan menjelaskannya kepada mereka.
(49) Maka dari itu Dia berfirman, ﴾ قُلۡ جَآءَ ٱلۡحَقُّ ﴿ "Katakanlah, 'Kebenaran telah datang'," maksudnya, kebenaran telah jelas, nampak dan menjadi laksana matahari, dan kekuatannya sudah jelas,﴾ وَمَا يُبۡدِئُ ٱلۡبَٰطِلُ وَمَا يُعِيدُ ﴿ "dan yang batil itu tidak akan memulai dan tidak pula akan mengulangi," maksudnya, ia menjadi redup dan keadaannya menjadi sirna serta hilang kekuatannya, maka ia tidak akan me-mulai dan tidak pula akan mengulangi.
(50) Setelah kebenaran menjadi jelas melalui seruan yang diserukan oleh Rasul, yang mana sebelumnya orang-orang yang mendustakannya menuduhnya sesat, maka Allah memberitakan kepada mereka tentang yang haq dan menjelaskannya kepada mereka dan menyingkap ketidakberdayaan mereka untuk menen-tangnya. Dan Allah memberitakan kepada mereka bahwa tuduhan sesat yang dialamatkan kepadanya (kepada rasul. Pent.) sama se-kali tidak membahayakan yang haq itu sedikit pun dan tidak pula bisa mencegah apa yang beliau bawa. Dan sesungguhnya, kalau beliau sesat (ini tidak mungkin, ini merupakan sikap merendahkan diri dalam berdebat), maka sesungguhnya kesesatannya hanya akan menimpa dirinya sendiri. Maksudnya, kesesatannya hanya terbatas menimpa dirinya, tidak berpengaruh kepada orang lain. ﴾ وَإِنِ ٱهۡتَدَيۡتُ ﴿ "Dan jika aku mendapat petunjuk," maka hal ini bukan dari diriku, bukan karena kemampuan atau kekuatanku. Sesung-guhnya petunjukku adalah karena sesuatu ﴾ يُوحِيٓ إِلَيَّ رَبِّيٓۚ ﴿ "yang di-wahyukan Rabbku kepadaku." Dia-lah sumber hidayahku, sebagai-mana Dia pulalah sumber hidayah bagi selainku. Sesungguhnya Rabbku Maha Mendengar semua perkataan dan semua suara. Dia Mahadekat dari orang yang berdoa kepadaNya, memohon dan beribadah kepadaNya.
Hãy bảo - hỡi Thiên Sứ - với đám người đa thần: "Quả thật, giờ Ta chỉ có thể gợi ý và khuyên giải các ngươi một điều rằng, các ngươi đừng có e ngại mà hãy đứng thẳng lên từng cặp hay từng người một vì Allah, rồi sau đó các ngươi tự suy ngẫm lại mọi quy trình của người bạn Muhammad của các ngươi, Người mà các ngươi đã từng biết về trí tệ, sự thật và sự trung thực của Y. Điều đó cho các ngươi nhận thức ra rằng Y không phải là người điên rồ mà Y chính là một Người đến để cảnh báo các ngươi về một hình phạt thật là kinh khủng sắp ập đến, nếu các ngươi còn chưa chịu ăn năn sám hối với Allah về việc các ngươi dám tổ hợp một ai đó cùng với Ngài.
Ey Resul! O müşriklere de ki: "Ben sizlere bir hasleti işaret ediyor ve nasihat ediyorum ki, o nasihat sizin hevâ ve arzularınızdan arınmış bir şekilde Yüce Allah için ikişer ikişer yahut tek başınıza kalkmanız sonra da arkadaşınız Muhammed'in yaşantısı ve onun akli, doğruluğu ve güvenilirliği hakkında düşünmenizdir ki bu; onun -sallallah aleyhi ve sellem- deli (cinli) olmadığını açıkça anlamanız içindir. Eğer sizler, Allah'a şirk koşmaktan tövbe etmezseniz; sizleri şiddetli azap ile uyaran bir peygamberden başkası değildir.
Katakanlah -wahai Rasul- kepada orang-orang musyrikin itu, "Aku hanya mengisyaratkan dan menasihati kalian dengan satu perkara, yaitu hendaknya kalian berdiri karena Allah dengan melepaskan diri dari hawa nafsu, bisa dua dua, bisa juga sendiri-sendiri, kemudian renungkanlah perjalanan Nabi kalian, apa yang sudah kalian ketahui tentang akalnya, kejujurannya, dan amanahnya, agar kalian bisa memastikan bahwa beliau -ṣallallāhu 'alaihi wa sallam- tidak gila karena beliau hanya memperingatkan kalian dari azab yang berat bila kalian tidak bertobat kepada Allah dari menyekutukan-Nya."
Say - O Messenger, to these idolaters: “I only direct you to and advise you of one characteristic, which is that you stand free from desires, for Allah’s sake, in twos and individually, then think about the life of your companion and what you know of his intelligence, truthfulness and trustworthiness”, so that it becomes clear to you that he (peace be upon him) is not insane. He is not but a warner to you before a severe punishment, if you do not repent to Allah from associating partners with Him.
Sabihin mo, O Sugo, sa mga tagapagtambal na ito: "Nagpapahiwatig lamang ako sa inyo at nagpapayo lamang ako sa inyo ng iisang katangian: na tumayo kayo, habang mga naaalisan ng pithaya, para kay Allāh – kaluwalhatian sa Kanya – nang dala-dalawa at mga namumukod. Pagkatapos ay mag-isip-isip kayo sa pamumuhay ng kasamahan ninyo at sa anumang nalaman ninyo sa pag-iisip niya, katapatan niya, at pagkamapagkakatiwalaan niya," upang mapaglinawan ninyo na siya – basbasan siya ni Allāh at batiin ng kapayapaan – ay walang taglay na kabaliwan. Walang iba siya kundi isang tagapagbigay-babala para sa inyo sa harap ng isang pagdurusang matindi, kung hindi kayo nagbalik-loob kay Allāh mula sa pagtatambal sa Kanya.
Reci, Poslaniče, mekkanskim nevjernicima: “Samo jedno savjetujem vam: ustajte, odazivajući se Allahovu glasniku, pred Allahom po dvoje ili kao pojedinci, pa potom promislite o mom ponašanju, emanetu, iskrenosti, da se uvjerite u to da nisam lud.” Allahov Poslanik, sallallahu alejhi ve sellem, poslat je kao opominjatelj na strašnu kaznu koja će zadesiti višebošce ukoliko ne prihvate islam.
Ô Messager, dis à ces polythéistes: Je ne vous conseille qu’une seule chose: de vous lever par deux ou un à un, de vous défaire pour Allah de votre passion puis de vous remémorer le passé de votre compagnon et de vous rappeler de sa rationalité, de sa véracité et de sa loyauté, afin d’acquérir la certitude qu’il n’est pas fou et qu’il ne fait que vous avertir d’un châtiment sévère si vous ne vous repentez pas à Allah de votre polythéisme.
Call to the disbelievers of Makkah
In verse 46: إِنَّمَا أَعِظُكُم بِوَاحِدَةٍ (I advise you for one thing only), in order to negate any excuse for the people of Makkah, they have been shown a shortcut to ascertain truth. For this, they had to do just one thing: Stand for Allah, in pairs and singles. 'Standing for Allah' does not mean standing in the physical sense, something like standing up from the posture of sitting or lying. Instead of that, it means having the resolve to show full care and concern for the assignment in sight. Then, by adding: لِلہ (lil-lah: For Allah) with the word: قِیَام (qiyam: To stand), the purpose is to make it clear that one should start looking for' truth with a mind cleansed of previous thoughts and beliefs for the good pleasure of Allah alone, so that previous thoughts and deeds do not obstruct one's way to an acceptance of the truth. And then, the expression 'in pairs and singles' is not intended to point out a particular number. The sense is that there are two ways of pondering over something: (1) To think it out alone and in private. (2) To consult friends and elders, discuss it with them and then arrive at some conclusion. It is being said here that, 'out of these two methods, you can go by the one you like.'
The conjunction: ثُمَّ (thumma: then) in the next sentence in verse 46: ثُمَّ تَتَفَكَّرُوا (thumma tatafakkaru: then ponder) refers back to: أَن تَقُومُوا (an taqumu: That you stand) appearing earlier in the same verse where the purpose of standing has been spelt out - that is, 'cleanse your mind of all previous thoughts, get ready to act for the good pleasure of Allah, think about the call of the prophet of Islam, Sayyidna Muhammad al-Mustafa ﷺ and decide for yourself whether or not it is true and it does not matter whether you do this thinking on your own and all alone, or you do it by consulting others and arriving at some conclusion following discussions with them.'
Onwards from here, another line of thinking has been suggested: Here is a solitary person, all by himself, with no power or group to back him and no wealth or property to strengthen him. Here he comes proclaiming an article of faith counter to that of his own people rather that of the whole world, something having taken firm roots over centuries and something they all agree to. Such a proclamation can come only in two forms: (1) Either the person making the proclamation is totally insane who has no idea of his gain or loss and is ready to invite the wrath of his people and all sorts of hardship for him. (2) Or, what he is saying might as well be true - that he is a rasul or messenger from Allah and fears none in conveying and implementing His command.
Now, think hard with an open mind as to which of the two things is the real thing. If you think in that manner, you would be left with no choice but to become certain that he cannot be insane. The entire city of Makkah and everyone in the large tribe of Quraish is aware of his wisdom and character. He has spent forty years of his life among his people. From childhood to his youth, everything about him has been before them. No one has ever found any word or deed issuing forth from him to be counter to reason, wisdom, sobriety and gentleness. And other than the kalimah of: لا إلہ إلا اللہ la ilaha il-lal-lah (there is no god but Allah) to which he invites people, no one can doubt any of his word and deed to be counter to reason and wisdom, even today. Given these conditions, it becomes quite obvious that he cannot be insane. This was established in the next sentence of the verse by saying: مَا بِصَاحِبِكُم مِّن جِنَّةٍ (there is no madness in your fellow (the Holy Prophet ﷺ). Here, the word: صَاحِبِكُم (sahibikum: your fellow) releases a hint in this direction. It is suggesting that should it be the case of a visitor coming in from outside whose antecedents are unknown and who is heard saying something counter to the belief of a whole people, then, it is possible to call him insane. But, this cannot be true in his case. He is one of you, he lives in your city, he belongs to your brotherhood and abides in your company be it day or night. Nothing he does is hidden from you. In fact, even you yourselves have never cast aspersions against him in that manner before this.
And when the absence of the first situation becomes clear, the second situation stands established that has been mentioned in the last sentence of this very verse (46) as: إِنْ هُوَ إِلَّا نَذِيرٌ لَّكُم بَيْنَ يَدَيْ عَذَابٍ شَدِيدٍ (He is none but a warner to you in the face of a stern torment). It means that his presence among them signifies nothing but that he has been sent there to save people from the severe punishment of the Day of Judgment by warning them of it in advance.
Di', o Messaggero, a questi idolatri: "In verità, vi indico e vi consiglio di fare una sola cosa: obbedire ad Allāh, allontanandovi dai vostri vizi, pregando in gruppi oppure singolarmente, dopodiché riflettete sul comportamento del vostro compagno e della sua risaputa saggezza, sincerità e affidabilità, e così vi accerterete che, in verità, egli, pace e benedizione di Allāh su di lui, non è un posseduto: egli, per voi, non è altro che un ammonitore che vi avverte della grande punizione, che subirete se non vi pentirete, dinanzi ad Allāh, della vostra idolatria.
Ô Messager, dis à ces polythéistes dénégateurs: Je ne vous demande pas de récompense en échange de la guidée et du bien que je vous apporte car ceci est pour vous. Ma récompense ne me sera remise que par Allah. Il atteste de tout: Il atteste que je vous ai transmis le Message, atteste de vos œuvres et vous rétribuera selon leur nature.
Allahov Poslaniče, obrati se onima koji ne vjeruju: “Kakvu god bih nagradu od vas zatražio (pod pretpostavkom da me uopće možete nagraditi), eto je vama, zadržite je, ne tražim je od vas uopće – moja je nagrada za dostavljanje poslanice samo kod Allaha. Allah je svemu svjedok, pa je svjedok da sam vam dostavio Objavu. On je svjedok i vašim djelima, te će vam dati ono što ste zaslužili.”
Sabihin mo, O Sugo, sa mga tagapagtambal na tagapasinungaling na ito: "Hindi ako humingi sa inyo ng anumang gantimpala o pabuya sa inihatid ko sa inyo na patnubay at kabutihan – kung ipagpapalagay ang kairalan nito – sapagkat ito ay para sa inyo. Walang iba ang gantimpala sa akin kundi nasa kay Allāh lamang. Siya – kaluwalhatian sa Kanya – sa bawat bagay ay Saksi sapagkat Siya ay sumasaksi na ako ay nagpaabot sa inyo at sumasaksi sa mga gawain ninyo kaya para lumubos Siya sa inyo sa pagganti sa mga ito."
O Messenger! Say to these idolaters who reject: “Whatever reward or payment I ask you for the guidance and good I have brought you, then it is - assuming it exists - for you. My reward is only with Allah alone, and He is Witness to everything. He witnesses that I have conveyed to you, and witnesses your actions and will then give you their full reward”.
Katakanlah -wahai Rasul- kepada orang-orang musyrikin yang mendustakan para rasul itu, “Aku tidak meminta upah atau bayaran atas apa yang aku bawa kepada kalian berupa petunjuk dan kebaikan. Kalaupun seandainya ia ada maka ia adalah untuk kalian karena bayaranku sudah dijamin oleh Allah semata, Dia Maha Menyaksikan segala sesuatu, Dia bersaksi bahwa aku sudah menyampaikan kepada kalian dan menyaksikan amalan kalian lalu Dia membalasnya untuk kalian.”
Ey Resul! Yalanlayan o müşriklere de ki: "Size getirmiş olduğum hidayet ve hayır karşılığında ben sizden bir sevap ve bir ücret istemiyorum. O ücret sizin olsun. Benim sevabım ancak bir olan Allah'a aittir. Allah -Subhanehu ve Teâlâ- her şeye şahittir. O, benim size tebliğ ettiğime ve sizin amellerinize şahitlik etmektedir. O, yaptıklarınızın karşılığını size verecektir.
Hãy bảo chúng - hỡi Thiên Sứ - những người đa thần rằng: "Ta không đến đây để dòi hỏi các ngươi về bất cứ ân điển hay phần thưởng nào cho điều mà Ta đã truyền đạt cho các ngươi, mọi thứ tốt đẹp là của các ngươi. Còn phần thưởng của Ta nằm ở Allah duy nhấ ban cho. Ngài là Đấng chứng giám hết mọi việc, Ngài sẽ chứng nhận sự việc truyền đạt này của Ta và giám sát luôn mọi hành động của các ngươi để Ngài thưởng phạt nó.
Mensajero, diles a estos idólatras que desmienten: “No les he pedido remuneración ni pago a cambio de la guía y el bien que les he traído. Mi recompensa solo proviene de Al-lah, y Él es Testigo de todas las cosas. Él es testigo de lo que les he transmitido y de sus acciones, por las que luego los retribuirá”.
I do not ask for any Reward for conveying the Message
Allah commands His Messenger to say to the idolators:
مَا سَأَلْتُكُم مِّن أَجْرٍ فَهُوَ لَكُمْ
(Whatever wage I might have asked of you is yours.) meaning, `I do not want anything for conveying the Message of Allah to you, advising you and telling you to worship Allah.'
إِنْ أَجْرِىَ إِلاَّ عَلَى اللَّهِ
My wage is from Allah only, means, rather I will seek the reward for that with Allah.
وَهُوَ عَلَى كُلِّ شَىْءٍ شَهِيدٍ
and He is a Witness over all things. means, He knows all things, and He knows everything about me and the manner in which I am conveying the Message to you, and He knows all about you.
قُلْ إِنَّ رَبِّى يَقْذِفُ بِالْحَقِّ عَلَّـمُ الْغُيُوبِ
(Say: "Verily, my Lord sends down the truth, the All-Knower of the Unseen.") This is like the Ayah:
يُلْقِى الرُّوحَ مِنْ أَمْرِهِ عَلَى مَن يَشَآءُ مِنْ عِبَادِهِ
(He sends the Revelation by His command to any of His servants He wills) (40:15). meaning, He sends the angel to whomsoever He wills of His servants among the people on earth, and He is the All-Knower of the Unseen; nothing whatsoever is hidden from Him in the heavens or on earth.
قُلْ جَآءَ الْحَقُّ وَمَا يُبْدِىءُ الْبَـطِلُ وَمَا يُعِيدُ
(Say: "The truth has come, and the falsehood can neither create anything nor resurrect.") means, truth and the great Law have come from Allah, and falsehood has gone and has perished and vanished. This is like the Ayah:
بَلْ نَقْذِفُ بِالْحَقِّ عَلَى الْبَـطِلِ فَيَدْمَغُهُ فَإِذَا هُوَ زَاهِقٌ
(Nay, We fling the truth against the falsehood, so it destroys it, and behold, it is vanished) (21:18). When the Messenger of Allah ﷺ entered Al-Masjid Al-Haram on the day of the conquest of Makkah, and found those idols standing around the Ka`bah, he started to hit the idols with his bow, reciting,
وَقُلْ جَآءَ الْحَقُّ وَزَهَقَ الْبَـطِلُ إِنَّ الْبَـطِلَ كَانَ زَهُوقًا
(And say: "The truth has come and the falsehood has vanished. Surely, the falsehood is ever bound to vanish.") (17:81), and:
قُلْ جَآءَ الْحَقُّ وَمَا يُبْدِىءُ الْبَـطِلُ وَمَا يُعِيدُ
(Say: "The truth has come, and the falsehood can neither create anything nor resurrect.") This was recorded by Al-Bukhari, Muslim, At-Tirmidhi and An-Nasa'i.
قُلْ إِن ضَلَلْتُ فَإِنَّمَآ أَضِلُّ عَلَى نَفْسِى وَإِنِ اهْتَدَيْتُ فَبِمَا يُوحِى إِلَىَّ رَبِّى
(Say: "If (even) I go astray, I shall stray only to my own loss. But if I remain guided, it is because of the Revelation of my Lord to me...") means, all good comes from Allah, and in what Allah sends down of revelation and clear truth there is guidance and wisdom. So whoever goes astray, does so by himself, as `Abdullah bin Mas`ud, may Allah be pleased with him, said when he was asked about some issue. He said, "I will say what I think, and if it is correct, then it is from Allah, and if it is wrong, then it is from me and from the Shaytan, and Allah and His Messenger have nothing to do with it."
إِنَّهُ سَمِيعٌ قَرِيبٌ
Truly, He is All-Hearer, Ever Near. means, He hears all the words of His servants, and He is always near to respond to them when they call on Him. An-Nasa0 0 recorded the Hadith of Abu Mu0sa0 which also appears in the Two Sلahل0hلs:
«إِنَّكُمْ لَاتَدْعُونَ أَصَمَّ وَلَا غَائِبًا، إِنَّمَا تَدْعُونَ سَمِيعًا قَرِيبًا مُجِيبًا»
(You are not calling upon one who is deaf or absent; you are calling upon One Who is All-Hearer, Ever Near and Responsive.)
The contemporaries of the Prophet rejected his call of Truth, but this rejection was purely due to stubbornness and prejudice. Had they thought over the matter, either individually or collectively, with open minds, they would have discovered that their Prophet was not a madman. His earlier life would have testified to his seriousness. His sympathetic way would have shown that whenever he spoke, his words showed the deepest concern. His style of discourse, replete as it was with wisdom would have been sufficient evidence of its veracity. His working without demanding remuneration shows that he had undertaken this task only for God’s pleasure and not as a personal concern. Viewing him dispassionately, people would have come to know that his restlessness was not out of madness but because of the danger which he was required to warn against. But they were never serious about the call to accept the truth, and that being so, the above-mentioned facts, albeit so obviously true, did not impress them.
Di', o Messaggero, a questi idolatri rinnegatori: "Io non vi ho chiesto onori né ricompensa per la Guida e il Bene che vi ho portato-per riconoscere la Sua esistenza-e ciò che dico è a vostro vantaggio: la mia ricompensa risiede solo presso Allāh, ed Egli, gloria Sua, è Onnipresente: Egli testimonia che, in verità, vi ho comunicato, e testimonia le vostre azioni e vi giudicherà per esse.
Mensajero, di: “Mi Señor hará triunfar la verdad sobre la falsedad, y Él es conocedor de lo oculto. Nada en el cielo ni en la Tierra está oculto de Él, tampoco las acciones de Sus siervos”.
Ey Resul! De ki: "Şüphesiz benim Rabbim, hakkı batılın üzerinde hakim kılar ve batılı yok eder. O; bütün gaybleri hakkıyla bilendir. Göklerde ve yerde hiçbir şey O'na gizli kalmaz. Kullarının amellerinden de hiçbir şey O'na saklı kalmaz."
Verse 48: إِنَّ رَبِّي يَقْذِفُ بِالْحَقِّ عَلَّامُ الْغُيُوبِ (Say," My Lord sends forth the Truth. He is the Best-Knower of the Unseen." - 34:48) Say, "Truth has come, and falsehood (has vanished so as it) has no power to produce or reproduce (anything) ". It means that my Lord who is the Knower of the Unseen strikes out the false with a throw of the truth (as a result of which the false is destroyed, as it was said: فَإِذَا هُوَ زَاهِقٌ 'and there it is all gone'. Al-Anbiya', 21:18). Literally, the word: قَذَف (qadhf) means to hit by throwing. Here, the purpose is to highlight the truth as set against the false. Perhaps, there may be a wise consideration behind expressing this phenomenon through the word: یَقذِف (yaqdhifu: He throws), may be the purpose is to point out to the after effect of the truth prevailing over the false. It appears here in the form of a simile as the throwing of something heavy over something feeble that shatters into pieces. So it happens in the confrontation between truth and falsehood when the later lies shattered. Therefore, it was said next: وَمَا يُبْدِئُ الْبَاطِلُ وَمَا يُعِيدُ (and falsehood has vanished so as it has no power to produce or reproduce anything) that is, falsehood becomes so incapacitated in the face of truth that it can neither originate anything nor can it bring it back.
Ô Messager, dis: Mon Seigneur fait dominer le vrai sur le faux et invalide ce dernier. Il connaît le mieux ce qui est Invisible: rien dans les Cieux et sur la Terre ne Lui échappe et rien des œuvres de Ses serviteurs ne Lui est inconnu.
Di', o Messaggero: "In verità il mio Dio reprime la falsità con la verità, così da vanificarla. Egli è Consapevole dell'Ignoto: nulla Gli è nascosto in Cielo e in Terra, nessuna azione dei Suoi sudditi Gli è nascosta"
Vjerovjesniče, reci: “Zaista moj Gospodar neistinu istinom napada, pa neistinu uništava i potire. On je Znalac svih tajni, pa Mu ništa nije skriveno, ni na nebesima ni na Zemlji. Njemu je poznato sve što ljudi rade.”
Sabihin mo, O Sugo: "Tunay na ang Panginoon ko ay magpapangibabaw ng katotohanan sa kabulaanan para pabulaanan ito. Siya ay ang Palaalam sa mga lingid: walang nakakukubli sa Kanya na anuman sa mga langit ni sa lupa at hindi nakakukubli sa Kanya ang mga gawain ng mga lingkod Niya."
Katakanlah -wahai Rasul-, “Sesungguhnya Tuhanku menjadikan kebenaran menguasai kebatilan, lalu kebenaran itu menghancurkan kebatilan. Dia Maha Mengetahui perkara gaib, tidak ada sesuatu yang tersembunyi bagi-Nya di langit dan di bumi, tidak ada amalan para hamba-Nya yang samar bagi-Nya."
O Messenger, say: “My Lord will empower the truth over falsehood, thus invalidating it, and He is Knower of the Ghaib. Nothing in the heavens or the earth is hidden from Him, and the actions of His servants are not hidden from Him”.
Hãy bảo - hỡi Thiên Sứ -: "Chắc chắn Thượng Đế của Tã lấy chân lý dẹp tan điều giả dối, Ngài thấu rõ hết mọi điều vô hình, không có điều bí ẩn nào nằm trong các tầng trời và sâu trong lòng đất mà Ngài không tận tường và cũng không có việc làm nào của đám bầy tôi của Ngài lại giấu được Ngài.
Di', o Messaggero, a questi idolatri rinnegatori: "E' giunta la verità, l'Islām, ed è svanita la falsità senza quasi lasciare traccia o autorità, e non tornerà ad avere potere ".
Hãy bảo - hỡi Thiên Sứ - những người đa thần phủ nhận rằng: "Chân lý đã đến, nó chính là Islam thì sự giả tạo sẽ tiêu tan không thể phô bày sức ảnh hưởng hay sức mạnh của nó cả và càng không còn tác dụng gì nữa"
Ey Resul! Yalanlayan o müşriklere de ki: "Hak geldi. Bu hak İslam'dır. Batıl ise zâil olmuştur. Artık batılın ne bir etkisi ve ne de bir gücü vardır. Asla etkili olduğu hâle de geri dönemez."
O Messenger! Say to these idolaters who reject: “The truth which is Islam has come, and falsehood which has no effect or supremacy has gone, and it will not return to its dominance”.
Katakanlah -wahai Rasul- kepada orang-orang musyrikin yang mendustakan itu, “Kebenaran telah datang, yaitu Islam dan kebatilan telah sirna tanpa meninggalkan bekas dan kekuatan apa pun, serta tidak memiliki pengaruh lagi.”
Sabihin mo, O Sugo, sa mga tagapagtambal na tagapasinungaling na ito: "Dumating ang katotohanan, na siyang Islām, at naalis ang kabulaanan na walang lumilitaw para rito na anumang bakas o lakas at hindi ito manunumbalik sa kapangyarihan nito."
Ô Messager, dis à ces polythéistes dénégateurs: La vérité qu’est l’Islam est venue tandis que le faux a disparu, ne laissant aucune trace et ne pouvant recouvrer sa force.
Poslaniče, reci poricateljima mnogobošcima: “Stigla je istina, tj. islam, a laž nije ovladala, iščezla je nepovratno!.”
Mensajero, diles a estos idólatras que desmienten el mensaje: “La verdad, que es el Islam, ha llegado, y la falsedad que no tiene poder ni supremacía se ha ido, y no volverá a su dominio”.
Mensajero, diles a estos idólatras que desmienten: “Si me desvío de la verdad en lo que les transmito, mi extravío solo me perjudica a mí. Nada de eso los afectará. Pero si sigo la guía, es por lo que mi Señor me revela. Él es Quien oye las palabras de Sus siervos, es el Cercano, no es difícil para Él oír lo que digo”.
Di', o Messaggero, a questi idolatri rinnegatori: "Se io mi allontanassi dalla verità in ciò che vi comunico, il danno del mio sviamento ricadrebbe su di me, e nulla di ciò sarà vostra responsabilità; e se sono stato ben Guidato, è grazie a ciò che il mio Dio mi ha ispirato, gloria Sua: in verità, Egli è L'Ascoltatore delle parole dei Suoi sudditi, Presente, non Gli è difficile ascoltare ciò che dicono".
The world has been created on the basis of Truth. Here, all emphasis is on Truth and all arguments support the Truth. Under these circumstances, Truth should prevail and untruth should carry no weight. But, it is not always so. In this world, sometimes Truth is unable to triumph over untruth. The reason for this is that this world is a testing ground, and the rules pertaining to the human trial are prevalent here. So, even untruth has the opportunity to flourish here. But this situation will last only till the end of the trial period. On the Day of Judgement, this unrealistic situation will end once and for all. At that time, all evidence will substantiate the Truth, and untruth will be completely valueless. This event will become a reality on the Day of Judgement. But if and when God wishes, He shows a glimpse of it in this world itself, so that people may learn a lesson from it. A demonstration of this was when Makkah fell and monotheism overcame polytheism, the Prophet of God recited this verse, ‘Truth has arrived and falsehood has perished, for falsehood is bound to perish.’
Poslaniče, reci poricateljima mnogobošcima: “Ako zastranim, zastranio sam na svoju štetu, vas zbog toga nikakvo zlo neće stići; ako sam se naputio i pošao Pravom stazom – to je zbog časnog Kur’ana, koji mi Allah objavljuje. Moj Gospodar savršeno čuje sve riječi, On je bliski, i čuje ovo što govorim.”
Katakanlah -wahai Rasul- kepada orang-orang musyrikin yang mendustakan itu, “Bila aku tersesat dari kebenaran dalam apa yang aku sampaikan kepada kalian maka bencana kesesatanku hanya menimpa diriku, kalian tidak terkena sedikit pun dampaknya, tetapi bila aku di atas petunjuk maka sebabnya adalah apa yang Tuhanku wahyukan kepadaku, sesungguhnya Dia Maha Mendengar perkataan hamba-hamba-Nya, lagi Mahadekat sehingga mudah saja bagi-Nya untuk mendengar apa yang aku katakan.”
Sabihin mo, O Sugo, sa mga tagapagtambal na tagapasinungaling na ito: "Kung naligaw ako palayo sa katotohanan kaugnay sa ipinaaabot ko sa inyo, ang pinsala ng pagkaligaw ko ay limitado sa akin: walang aabot sa inyo mula rito na anuman. Kung napatnubayan ako roon ay dahilan sa ikinakasi sa akin ng Panginoon ko – kaluwalhatian sa Kanya. Tunay na Siya ay Madinigin sa mga sinasabi ng mga lingkod Niya, Malapit: hindi imposible sa Kanya ang marinig ang sinasabi ko."
Ô Messager, dis à ces polythéistes dénégateurs: Si je m’égare de la vérité lorsque je vous transmets le Message, c’est moi-même qui pâtirai de mon égarement et rien ne vous portera préjudice. Mais si j’y suis guidé, c’est grâce à ce que me révèle mon Seigneur. Il écoute les paroles de Ses serviteurs et comme Il est proche, il ne Lui est pas impossible d’entendre ce que je dis.
O Messenger! Say to these idolaters who reject: “If I go astray from the truth in what I convey to you, the harm of my misguidance is confined to me. None of it will affect you. And if I am guided to Him, it is due to what my Lord reveals to me. He is Hearing of the sayings of His servants and Near, it not being difficult for Him to hear what I say”.
Ey Resul! O yalanlayan müşriklere de ki: "Eğer ben size tebliğ ettiğim haktan saparsam sapmamın zararı banadır ve benimle sınırlıdır, ondan size hiçbir şey ulaşmaz. Eğer ben hakka hidayet edilirsem bu; Rabbimin bana vahyetmesi sebebiyledir. Şüphesiz O; kullarının sözlerini hakkıyla işitendir. O'nun benim söylediğim bir sözü işitmemesi mümkün değildir."
Hãy bảo - hỡi Thiên Sứ - những người đa thần phủ nhận: "Quả thật, nếu như Ta có lạc khỏi chân lý mà Ta đã truyền đạt thì điều đó chỉ gây hại cho chính bản thân Ta mà thôi, sẽ không ảnh hưởng với các ngươi điều gì, còn nếu Ta được chỉ dẫn thì đó là điều do lời mặc khải của Ngài đã ban xuống từ Thượng Đế của Ta, Đấng Toàn Năng. Quả thật, Ngài hằng nghe hết những gì đám bầy tôi của Ngài thưa và rất cận kề không gì mà Ngài có thể không nghe được điều mà Ta nói."
Seandainya kamu -wahai Rasul- melihat saat orang-orang yang mendustakan itu ketakutan ketika mereka melihat azab dengan mata kepala mereka di hari Kiamat, tidak ada tempat berlari bagi mereka darinya dan tidak ada tempat berlindung bagi mereka darinya, mereka ditangkap dari tempat yang dekat dan yang mudah untuk menciduk mereka sejak pertama kali. Seandainya kamu melihat hal itu niscaya kamu melihat sesuatu yang ajaib.
Si vieras, Mensajero, cuando estos desmentidores se aterroricen al ver el castigo el día del juicio. Entonces no habrá lugar hacia el que puedan correr, ni refugio al que puedan recurrir, y serán tomados desde un lugar cercano que es fácil de alcanzar desde el principio. Si pudieras verlo, verías algo impresionante.
Kung sakaling makikita mo, O Sugo, kapag nanghilakbot ang mga tagapasinungaling na ito kapag napagmasdan nila ang pagdurusa sa Araw ng Pagbangon kaya walang matatakasan para sa kanila mula roon at walang madudulugang dudulugan nila. Dadaklutin sila mula sa isang pook na malapit na madali ang pag-abot kaagad-agad. Kung sakaling makikita mo iyon ay talaga makakikita ka ng isang bagay na kataka-taka.
Và nếu như Ngươi có thể nhìn thấy - hỡi Thiên Sứ - được tình trạng của những kẻ phủ nhận khi chúng trở nên kinh hồn bạt vía trước cái hình phạt của Ngày Phán Xét, không một ai trong bọn chúng lại có lối thoát thân và cũng chẳng tìm được một nơi nương náu và rồi chúng sẽ bị TA túm lấy một cách thật dễ từ một nơi ẩn náu của chúng vì đó điều thực thi đầu tiên. Nếu như Ngươi nhìn thấy được cảnh tượng đó thì Ngươi sẽ giật hết cả Người về điều đó.
Ey Resul! O yalanlayanlar, kıyamet günü azabı bizzat gördüklerinde bundan kaçacakları ve sığınacakları bir sığınak yoktur. Onlar, ilk andan ve işin başından itibaren yakın bir yerden yakalanıvermişlerdir. Eğer sen bu durumu görseydin şaşılacak bir şey görmüş olurdun.
Se vedessi – o Messaggero - come questi criminali si spaventeranno alla vista della punizione, nel Giorno della Resurrezione, quando non avranno scampo né rifugio in cui nascondersi, e verranno subito afferrati dal luogo vicino: se potessi vederlo, vedresti qualcosa di grandioso.
وَأُخِذُواْ مِن مَّكَانٍ قَرِيبٍ
(and they will be seized from a near place.) means, they will not even be given the slightest chance of escape, but they will be seized from the first instant. Al-Hasan Al-Basri said: "When they come forth from their graves."
وَقَالُواْ ءَامَنَّا بِهِ
(And they will say: "We do believe (now);") means, on the Day of Resurrection, they will say, `we believe in Allah and His angels, Books and Messengers.' This is like the Ayah:
وَلَوْ تَرَى إِذِ الْمُجْرِمُونَ نَاكِسُواْ رُءُوسِهِمْ عِندَ رَبِّهِمْ رَبَّنَآ أَبْصَرْنَا وَسَمِعْنَا فَارْجِعْنَا نَعْمَلْ صَـلِحاً إِنَّا مُوقِنُونَ
(And if you only could see when the criminals shall hang their heads before their Lord (saying): "Our Lord! We have now seen and heard, so send us back that we will do righteous good deeds. Verily, we now believe with certainty.") (32:12) Allah says:
وَأَنَّى لَهُمُ التَّنَاوُشُ مِن مَّكَانِ بَعِيدٍ
(but how could they receive from a place so far off) meaning, how could they attain faith now that they are so far removed from the place where it could be accepted from them, and they have entered the realm of the Hereafter which is the realm of reward and punishment, not the realm of trial and testing If they had believed in this world, that would have been good for them, but now they have entered the Hereafter, there is no way that their faith can be accepted, just as there is no way a person can get a thing if he is far away from it. Mujahid said:
وَأَنَّى لَهُمُ التَّنَاوُشُ
but how could they At-Tana0wush؟ means, How could they attain that؟ Az-Zuhri said, They will wish to attain faith when they have reached the Hereafter and are cut off from this world. Al-Hلasan Al-Basلri said, They will seek something when they have no way of attaining it, they will seek faith from a distant place.
وَقَدْ كَـفَرُواْ بِهِ مِن قَـبْلُ
Indeed they did disbelieve before, means, how can they attain faith in the Hereafter when in this world they disbelieved in the truth and denied the Messengers؟
وَيَقْذِفُونَ بِالْغَيْبِ مِن مَّكَانٍ بَعِيدٍ
(and they (used to) conjecture about the Unseen from a far place. ) Malik narrated from Zayd bin Aslam that he said:
وَيَقْذِفُونَ بِالْغَيْبِ
(and they (used to) conjecture about the Unseen,) means, "By guessing." as Allah says,
رَجْماً بِالْغَيْبِ
guessing at the Unseen )18:22(. Sometimes they said he was a poet, sometimes they said he was a soothsayer, or a sorcerer, or a mad man, or other baseless comments. They denied the idea of resurrection and said:
إِن نَّظُنُّ إِلاَّ ظَنّاً وَمَا نَحْنُ بِمُسْتَيْقِنِينَ
(we do not think it but as a conjecture, and we have no firm convincing belief.) (45:32). Qatadah and Mujahid said, "Their belief that there would be no resurrection, no Paradise and no Hell was based on mere conjecture."
وَحِيلَ بَيْنَهُمْ وَبَيْنَ مَا يَشْتَهُونَ
(And a barrier will be set between them and that which they desire,) Al-Hasan Al-Basri, Ad-Dahhak and others, `This means faith." As-Suddi said:
وَحِيلَ بَيْنَهُمْ وَبَيْنَ مَا يَشْتَهُونَ
(And a barrier will be set between them and that which they desire, ) means "Repentance." This was also the view of Ibn Jarir, may Allah have mercy on him. Mujahid said:
وَحِيلَ بَيْنَهُمْ وَبَيْنَ مَا يَشْتَهُونَ
(And a barrier will be set between them and that which they desire,) means, "This world and its wealth, luxuries and people." Something similar was narrated from Ibn `Umar, Ibn `Abbas and Ar-Rabi` bin Anas, may Allah be pleased with him. It is also the opinion of Al-Bukhari and the Group. The correct view is that there is no contradiction between the two views, for a barrier will be set between them and what they desire in this world, and what they seek in the Hereafter will be denied from them.
كَمَا فُعِلَ بِأَشْيَـعِهِم مِّن قَبْلُ
(as was done in the past with the people of their kind.) means, as happened to the nations of the past who disbelieved in the Messengers; when the punishment of Allah came upon them, they wished that they had believed, but this was not accepted from them.
فَلَمَّا رَأَوْاْ بَأْسَنَا قَالُواْ ءَامَنَّا بِاللَّهِ وَحْدَهُ وَكَـفَرْنَا بِمَا كُنَّا بِهِ مُشْرِكِينَ - فَلَمْ يَكُ يَنفَعُهُمْ إِيمَـنُهُمْ لَمَّا رَأَوْاْ بَأْسَنَا سُنَّةَ اللَّهِ الَّتِى قَدْ خَلَتْ فِى عِبَادِهِ وَخَسِرَ هُنَالِكَ الْكَـفِرُونَ
(So, when they saw Our punishment, they said: "We believe in Allah Alone and reject (all) that we used to associate with Him as (His) partners. "Then their faith could not avail them when they saw Our punishment. (Like) this has been the way of Allah in dealing with His servants. And there the disbelievers lost utterly.) (40:84-85).
إِنَّهُمْ كَانُواْ فِى شَكٍّ مُّرِيبِ
Verily, they have been in grave doubt. means, in this world they had doubts, so their faith will not be accepted from them when they behold the punishment with their own eyes. Qata0dah said, Beware of doubt. For whoever dies doubting, will be raised doubting؛ and whoever dies believing, with certainty will be raised believing with certainty. This is the end of the Tafsir of Surah Saba'. Allah, may He be glorified and exalted, is the Guide to the right way.
"Dan jikalau kamu melihat ketika mereka terperanjat keta-kutan (pada Hari Kiamat); maka mereka tidak dapat melepaskan diri dan mereka ditangkap dari tempat yang dekat (untuk dibawa ke neraka), dan mereka berkata, 'Kami beriman kepada Allah,' bagaimanakah mereka dapat mencapai (keimanan) dari tempat yang jauh itu. Dan sesungguhnya mereka telah mengingkari Allah sebelum itu; dan mereka menduga-duga tentang yang ghaib dari tempat yang jauh. Dan dihalangi antara mereka dengan apa yang mereka ingini sebagaimana yang dilakukan terhadap orang-orang yang serupa dengan mereka pada masa dahulu. Sesungguhnya me-reka dahulu (di dunia) dalam keraguan yang mendalam." (Saba`: 51-54).
(51) Allah سبحانه وتعالى berfirman ﴾ وَلَوۡ تَرَىٰٓ ﴿ "Dan jikalau kamu melihat," wahai Rasul dan orang yang menduduki kedudukanmu, tentang keadaan mereka yang mendustakan ﴾ إِذۡ فَزِعُواْ ﴿ "ketika mereka terpe-ranjat ketakutan (pada Hari Kiamat)," di saat mereka melihat azab dan apa-apa yang telah diberitakan oleh para rasul serta apa-apa yang telah mereka dustakan, niscaya kamu melihat suatu perkara yang sangat mengerikan, pemandangan yang sangat menjijikkan dan suatu kondisi yang sangat memuakkan serta kesengsaraan yang sangat dahsyat. Dan hal ini akan terjadi pada saat azab sedang menimpa mereka, sedangkan mereka sama sekali tidak mempu-nyai tempat untuk melarikan atau melepaskan diri darinya. ﴾ وَأُخِذُواْ مِن مَّكَانٖ قَرِيبٖ ﴿ "Dan mereka ditangkap dari tempat yang dekat," maksudnya, tidak jauh dari tempat azab. Malah mereka ditangkap lalu dilem-parkan ke dalam api neraka.
(52) ﴾ وَقَالُوٓاْ ﴿ "Dan mereka berkata," pada saat seperti itu, "Kami beriman kepada Allah dan kami membenarkan syariat yang telah kami dustakan, ﴾ و َ ﴿ "dan" akan tetapi ﴾ أَنَّىٰ لَهُمُ ٱلتَّنَاوُشُ ﴿ "bagaimanakah mereka dapat mencapai," maksudnya, mencapai iman ﴾ مِن مَّكَانِۭ بَعِيدٖ ﴿ "dari tempat yang jauh itu," karena sudah dihalangi antara mereka dengan iman, dan iman pun sudah menjadi hal yang mustahil pada kondisi ini.
(53) Kalau saja mereka beriman pada waktu mereka masih bisa beriman, tentu iman mereka diterima, akan tetapi ﴾ كَفَرُواْ بِهِۦ مِن قَبۡلُۖ وَيَقۡذِفُونَ ﴿ "mereka telah mengingkari Allah sebelum itu; dan mereka menduga-duga" maksudnya, mengira-ngira secara membabi buta ﴾ بِٱلۡغَيۡبِ مِن مَّكَانِۭ بَعِيدٖ ﴿ "tentang yang ghaib dari tempat yang jauh," dengan melemparkan kebatilan untuk memberantas yang haq. Akan tetapi sudah tidak ada jalan lagi untuk itu, sebagaimana juga tidak ada jalan bagi orang yang melemparkan dari tempat yang jauh untuk bisa tepat sasaran. Demikian pula kebatilan, ia mustahil akan bisa mengalahkan yang haq atau menolaknya. Ia hanya mempunyai kesempatan menikam pada saat yang haq lalai darinya. Lalu apa-bila yang haq itu muncul dan melawan kebatilan, maka ia dapat memadamkannya.
(54) ﴾ وَحِيلَ بَيۡنَهُمۡ وَبَيۡنَ مَا يَشۡتَهُونَ ﴿ "Dan dihalangi antara mereka dengan apa yang mereka ingini," berupa berbagai syahwat, berbagai kele-zatan, anak-anak, harta kekayaan, para pembantu dan bala tentara; masing-masing mereka menanggung amal perbuatan mereka sendiri dan datang sendiri-sendiri sebagaimana mereka dahulu diciptakan, dan mereka meninggalkan apa yang pernah mereka miliki di belakang mereka ﴾ كَمَا فُعِلَ بِأَشۡيَاعِهِم ﴿ "sebagaimana yang dila-kukan terhadap orang-orang yang serupa dengan mereka," dari umat-umat terdahulu saat kebinasaan menimpa mereka, dihalangi antara mereka dengan apa yang mereka inginkan.
﴾ إِنَّهُمۡ كَانُواْ فِي شَكّٖ مُّرِيبِۭ ﴿ "Sesungguhnya mereka dahulu dalam keraguan yang mendalam," yang membangkitkan keraguan dan kegoncangan hati. Maka dari itu, mereka tidak beriman, dan mereka tidak men-cela pada saat diminta mencela.
Selesailah tafsir Surat Saba`.
Segala puji, karunia dan nikmat hanya bagi Allah, dan dari-Nya-lah pertolongan, dan hanya kepadaNya-lah kami bertawakal dan hanya kepadaNya kami yakin.
Commentary
According to most commentators, the attending condition described in verse 51: وَأُخِذُوا مِن مَّكَانٍ قَرِيبٍ (and they will be seized from a place near at hand) refers to the Day of Resurrection (al-hashr) from the terror of which disbelievers and sinners will not be able to escape even if they try to do so. In our normal experience in this world, when a culprit runs away, he has to be searched for. Something like that will not happen in the present case. In fact, all of them will be seized from where they are located. No one will have the chance to escape. Others have taken this time to be that of the agony of death, that is, when the time of death comes, they will be terrified and, unable to extricate themselves from the hands of the angels, they will be seized where they are with their soul taken out.
And if you were to see, O Messenger, when these deniers will be terrified when they see the punishment on the day of judgment. So there will be no place for them to run to from it, nor any refuge for them to resort to, and they will be seized from a nearby place which is easy to reach from the very beginning. If you were to see that, you would see a strange matter.
A da ti je, Naš Poslaniče, samo vidjeti kad nevjernike obuzme nepojmljivo veliki strah, jer će vidjeti kaznu – vidio bi strašan prizor. Oni koji ne vjeruju neće moći umaći kazni, spasa im niotkud neće biti, s jednog bliskog mjesta bit će ščepani i u paklenu vatru odvedeni.
Ô Messager, si tu voyais ces dénégateurs terrifiés, lorsqu’ils verront de leurs yeux le châtiment le Jour de la Résurrection. Ils ne pourront pas y échapper, ne trouveront aucun refuge et on les saisira alors aisément. Si tu voyais ceci, tu assisterais certainement à une scène étonnante.
51- Dehşete kapıldıklarında onları bir görsen! Artık kaçıp kurtulma imkanı yoktur ve yakın bir yerden yakalanmışlardır.
52- “O’na iman ettik” derler. Ama uzak bir yerden (iş işten geçtikten sonra) imanı elde etmeleri ne mümkün!
53- Halbuki önceden onu inkar etmişlerdi. Üstelik uzak bir yerden görmedikleri bir şeye taş atıyor/rastgele tahminlerde bulunuyorlardı.
54- Daha önceden benzerlerine yapıldığı gibi onlar ile arzuladıkları şeyler arasına da bir engel konmuştur. Çünkü onlar, derin bir şüphe içerisinde idiler.
51. Yüce Allah, şöyle buyurmaktadır: Ey Peygamber ve daha sonra senin görevini ifa etmekle yükümlü olanlar! “Dehşete kapıldıklarında onları” azabı, peygamberlerin kendilerine haber verdiği ve yalan kabul ettikleri şeyleri görecekleri vakit şu yalanlayıcıların hallerini “bir görsen!” Çok dehşetli ve korkunç bir manzara ile, görülmesine tahammül edilemeyecek son derece zorlu bir hal ile karşılaşırdın! Bu, onlar için azabın kaçınılmaz olacağı vakittir. “Artık” onlar için “kaçıp kurtulma imkanı” kaçıp sığınacakları bir yer “yoktur ve yakın bir yerden yakalanmışlardır.” Bu yakalanacakları yer, azap yerinden uzak olmayacaktır. Aksine onlar yakalanacak ve arkasından hemen ateşe atılacaklardır.
52. İşte bu durumda iken “O’na iman ettik” Allah'a ve daha önce yalanladığımız şeyleri tasdik ediyoruz “derler. Ama uzak bir yerden (iş işten geçtikten sonra) imanı elde etmeleri ne mümkün!” Çünkü onlar ile iman arasına engel konulmuştur. Böyle bir durumda iman etmeleri artık imkânsız bir haldir. Mümkün olduğu vakit (dünyada) iman etmiş olsalardı, elbette o, kabul edilebilir bir iman olurdu.
53. Ama “önceden onu inkar etmişlerdi. Üstelik uzak bir yerden görmedikleri bir şeye taş atıyor/rastgele tahminlerde bulunuyorlardı.” Hakkı ortadan kaldırmak için batıl iddia ve iftiralarda bulunuyorlardı. Ancak uzak bir yerden atış yapan kimsenin hedefini isabet ettirmesi imkânsız olduğu gibi onların da böyle bir şeyi isabet ettirmelerine imkân yoktu. İşte batılın hakka galip gelmesi yahut onu ortadan kaldırması da imkânsız bir şeydir. Hakkın batılı fark etmemesi halinde batılın bir hamlesi olabilir; fakat hak ortaya çıkıp batıla karşı durdu mu onu ortadan kaldırır.
54. “Daha önce benzerlerine yapıldığı gibi” yani önceki ümmetler helâk edilecekleri vakit nasıl arzu ettikleri şeylere ulaşmalarına engel olundu ise “bunlar ile arzuladıkları şeyler arasına da” istedikleri zevkler, evlat, mallar, hizmetçiler, askerler vb. arasına “bir engel konmuştur.” Artık amelleri ile başbaşa kalmışlardır. Huzura tıpkı yaratıldıkları gibi tek tek gelecekler ve daha önce kendilerine verilen nimetleri geride bırakmış olacaklardır. “Çünkü onlar derin bir şüphe içinde idiler.” Şüphe doğuran, kalpleri rahatsız eden tereddütlere kapılmışlardı. İşte bunun için iman etmediler. İman etmemek noktasında mazeretlerinin kabul edilmesini isteyecekleri vakit de mazeretleri kabul edilmeyecektir.
Sebe’ Sûresi’nin tefsiri burada sona ermektedir.
Allah’a hamd-u senâlar olsun. Minnet duygularımız O’nadır, lütuf O’ndandır, yardımcımız O’dur, O’na tevekkül ederiz ve O’na güveniriz.
E quando videro il loro destino, dissero: "Abbiamo creduto al Giorno della Resurrezione". E come possono avere fede dopo essersi allontanati dal luogo in cui la fede veniva accettata, abbandonando la dimora della vita, ovvero la dimora delle azioni e non della ricompensa, verso l'Ultima Dimora, ovvero la dimora della ricompensa e non delle azioni!?
The word: تَّنَاوُشُ (tanawush) in verse 52: وَقَالُوا آمَنَّا بِهِ وَأَنَّىٰ لَهُمُ التَّنَاوُشُ مِن مَّكَانٍ بَعِيدٍ (And they will say, “ We believe in Him." And how can they achieve it (the faith) from a place (so) far off?) means to pick up something by stretching one's hand. Then, it is obvious that one can pick up only what is near at hand. If it is very far, it will be out of reach. The subject of the verse is that disbelievers and deniers, once they see reality as it is on the Day of Judgment, will say, "We have now come to believe in the Qur'an, or the messenger of Allah to whom it was revealed." But, they would not know that the time and place for embracing 'Iman (faith) has receded far away from them for the reason that 'Iman is a thing of the life of the mortal world and that alone is what is accepted. The 'Akhirah (the Hereafter) is not the venue of deeds, the place to act right (darul-'amal). Nothing done there can be taken into account. Therefore, how is it possible that they pick up the great wealth of 'Iman just by stretching their hand for it.
I reći će bezbožnici pošto ugledaju džehennemsku vatru, gdje će skončati: “Vjerujemo u Sudnji dan!” A zar će im biti od koristi što će tad povjerovati – više se vjerovanje ne prima i daleko su mjesto i vrijeme (ovozemaljski život) kad je vjerovanje bilo od koristi? To je tako, jer je dunjaluk kuća koja je predviđena za činjenje djela, a ahiret je kuća koja je predviđena za obračunavanje; uživanje ili patnju, a ne za djela.
Y dirán cuando vean su destino: “Creemos en el día del juicio”, pero ¿cómo alcanzarán y adquirirán la fe cuando el lugar para aceptarla estará lejos de ellos, ya que habrán dejado la vida mundana, que es la morada de las acciones y no de la recompensa, para ir a la morada del Más Allá, que es la morada de la recompensa y no de las acciones?
Magsasabi sila kapag nakita nila ang kahahantungan nila: "Sumampalataya kami sa Araw ng Pagbangon." Paanong ukol sa kanila ang pagkamit ng pananampalataya at pag-abot dito samantalang nalayo na sa kanila ang pook ng pagtanggap ng pananampalataya dahil sa paglabas nila mula sa tahanan sa Mundo, na ito ang tahanan ng paggawa hindi ng pagganti, tungo sa tahanan sa Kabilang-buhay, na iyon ang tahanan ng pagganti hindi ng paggawa?
Quand ils connaîtront leur sort, ils diront: Nous croyons au Jour de la Résurrection. Comment peuvent-ils avoir la foi alors que le lieu où la foi est acceptée est loin d’eux, puisqu’ils ont quitté le bas monde qui est une demeure ou l’on œuvre, et non une demeure de rétribution, et ont rejoint l’au-delà qui est une demeure de rétribution et non une demeure d’œuvre?
And they will say when they see their fate: “We have brought faith in the day of judgment”, but how will they pursue and acquire faith when the place for accepting faith has gone far from them, by their leaving the worldly abode, the abode of action and no reward, to the abode of the Hereafter, the abode of reward and no action?
Varacakları yeri gördüklerinde şöyle derler: "Bizler kıyamet gününe iman ettik." Onlar; imanın kabul edildiği amel diyarı olan dünyadan uzaklaşıp, ceza (karşılık) diyarı olan ahirete varmışken imana nasıl kavuşabilirler?
Và rồi khi nhìn thấy được cảnh tượng hãi hùng đó chúng sẽ bảo: "Chúng tôi đã tin vào ngày Tận Thế." Giờ này đây làm thế nào chúng có thể lấy được đức tin cho được khi đã rồi khỏi cuộc sống trần gian, nơi mà được phép làm không được thưởng, đến với Đời Sau nơi chỉ có thưởng chứ không có làm?
Mereka berkata manakala mereka melihat tempat kembali mereka, “Kami beriman kepada hari Kiamat.” Bagaimana iman mereka diterima sementara mereka beriman di waktu yang jauh dari waktu diterimanya iman dengan keluarnya mereka dari alam kehidupan dunia yang merupakan alam amal, bukan alam pembalasan, menuju alam akhirat yang merupakan alam pembalasan, bukan alam amal?
Papaanong mangyayari mula sa kanila ang pananampalataya at matatanggap samantalang tumanggi nga silang sumampalataya rito sa buhay na pangmundo at naglalahad sila ng pagpapalagay mula sa isang dakong malayo sa pagtama sa katotohanan gaya ng sabi nila hinggil sa Sugo – basbasan siya ni Allāh at batiin ng kapayapaan: "Manggagaway, manghuhula, at manunula!"
Comment peuvent-ils avoir la foi et comment peut-on l’accepter d’eux alors qu’ils l’ont rejetée dans le bas monde et émettent des suppositions très éloignées de la vérité, disant ainsi du Messager qu’il est un sorcier, un devin et un poète.
A kako bi i mogli povjerovati i kako bi to od njih i bilo primljeno, kad su bili nevjernici na dunjaluku. Oni su govorili ono što im nije bilo poznato, što je od istine daleko bilo, nemajući pritom baš nikakav dokaz za svoje tvrdnje i pogrešno promišljanje, te su za Poslanika, sallallahu alejhi ve sellem, kazali da je čarobnjak, vrač, pjesnik.
And how will faith be attained for them and accepted from them, when they had disbelieved in it in the worldly life and would suspiciously accuse from a direction far from the truth, thus saying about the Messenger (peace be upon him): magician, soothsayer and poet?
The word: قَذف (qadhf) in verse 53: وَقَدْ كَفَرُوا بِهِ مِن قَبْلُ وَيَقْذِفُونَ بِالْغَيْبِ مِن مَّكَانٍ بَعِيدٍ (while they had rejected it before, and used to make conjectures from a place (so) far off) means to hit something by throwing. In the Arab idiom, anyone talking out of his hat having no proof for it is referred to by the expressions: رجم بالغیب (rajm bil-ghayb) and: قذف بالغیب (qadhfbil-ghayb), that is, this person shoots arrows in the dark which has no aim or target. At this place, the expression: مِن مَّكَانٍ بَعِيدٍ (from a place far away) means 'what they say is far from their hearts, that is, they do not believe in it by heart.'
Bagaimana mungkin mereka beriman dan iman mereka itu bisa diterima sementara sebelumnya mereka telah kafir semasa hidup di dunia dan mereka telah melemparkan sangkaan dari arah yang jauh dari titik kebenaran, seperti tuduhan mereka kepada Rasulullah bahwa dia adalah penyihir, dukun, dan penyair?!
Onlar iman edip bu iman onlardan nasıl kabul olur? Hâlbuki dünya hayatında onu inkâr ettiler ve Rasûllullah -sallallahu aleyhi ve sellem- ile ilgili; "O bir sihirbaz, kâhin ve şairdir." diyerek, haktan uzak bir şekilde uzak bir yerden zan ile onun hakkında atıp tuttular.
Làm sao mà họ có thể có được đức tin và được (Allah) chấp nhận khi họ đã không tin tưởng nơi Ngài trong cuộc sống trần tục, và đưa ra một phỏng đoán xa vời với sự thật, chẳng hạn như họ nói Thiên Sứ là một nhà ma thuật, thầy bói và một nhà thơ.
¿Y cómo alcanzarán y aceptarán la fe siendo que no creyeron en ella en la vida mundanal y sobre la que hacían acusaciones con recelo desde una dirección lejana a la verdad diciendo que el Mensajero r era un mago, adivino y poeta?
E come possono pretendere di affermare di essere credenti, sperando che ciò venga accettato, mentre nella vita terrena rinnegavano e facevano supposizioni lontane dalla verità, e dicevano del Messaggero, pace e benedizione di Allāh su di lui: "Mago, monaco e poeta! “?!.
Và có sự cản ngăn bọn phủ nhận đạt được những gì mà chúng mong muốn trong niềm vui cuộc sống, về việc ăn năn sám hối, được bình an thoát khỏi Hỏa Ngục và được quay trở về cuộc sống trần tục. Cũng tương tự như cảnh tượng của cộng đồng dối trá sống trước họ. Quả thật, bọn họ là kẻ có tính nghi ngờ về những gì các vị Thiên Sứ mang đến là thuần phục Allah duy nhất, tin tưởng vào sự phục sinh.
In the last verse (54), it was said: وَحِيلَ بَيْنَهُمْ وَبَيْنَ مَا يَشْتَهُونَ (And a barrier will be placed between them and that which they desire,) that is, they were not allowed to have it. This description could be true about the Day of Judgment in the sense that these people will be seeking salvation and Paradise but would fail to have it. Then, it could also apply to the time of death in the world, that is, they wished to have worldly wealth that was made to stay away from them by the barrier of death.
The word: اَشیَاع (ashya’) in: كَمَا فُعِلَ بِأَشْيَاعِهِم (as it will be done with the people of their kind who were before (them). They were in a perplexing doubt, is the plural form of: (shi'ah)? One who is a follower of someone and thinks alike is called a shi'ah or partisan of that person. The sense is that the punishment of having been deprived of what they wished to have was no other but a punishment that had already been given to people like them who indulged in doings their disbelief prompted them to do. The reason was that they were deep in doubt, that is, they did not believe in the prophethood of Sayyidna Muhammad al-Mustafa ﷺ nor did they have the certitude of and faith in the Qur'an being the Divine word. And Allah is Pure and High and He knows the best.
Alhamdulillah
The Commentary on
Surah Saba'
Ends here
A estos desmentidores se les impedirá lo que desean, el placer de esta vida, así como el arrepentirse de su incredulidad, la salvación del fuego y el regreso a la vida mundanal, tal como sucedió con sus semejantes de las naciones anteriores. Dudaban de lo que los mensajeros trajeron, es decir, de la Unicidad de Al-lah y de la fe en la resurrección.
On ne permettra pas à ces dénégateurs d’obtenir les plaisirs du bas monde qu’ils désiraient, de se repentir de la mécréance, d’échapper au feu ni de retourner dans la vie du bas monde, tout comme on ne permit pas tout cela à leurs semblables des peuples précédents qui doutaient de l’Unicité d’Allah et de la croyance en la Ressuscitation que prêchaient les messagers, et leur doute les mena à la mécréance.
And these deniers were prevented from that which they desire, from the pleasure of this life, as well as repentance from disbelief, salvation from the fire and returning to the worldly life, just as was done with their likes from the nations before them who denied. They were in doubt about what the messengers brought, i.e., believing the Oneness of Allah and faith in the resurrection.
Između nevjernikā i vjerovanja u Allaha, pokajanja, traženja oprosta i povratka na dunjaluk bit će postavljena prepreka i krivovjerni to neće moći ostvariti, kao što je i ranije Svemogući Allah učinio s ranijim, njima sličnim, naraštajima. Zbilja, bezbožnici na ovom svijetu sumnjaju u Allaha, Gospodara svjetova, poriču poslanike, negiraju oživljenje i polaganje računa, pa je ista ta sumnja u njima podstaknula nevjerovanje.
E a questi rinnegatori è stato impedito di ottenere i piaceri della vita che desideravano, e di pentirsi della propria miscredenza e di salvarsi dal Fuoco, e di ritornare alla vita terrena, come venne fatto con i popoli rinnegatori, loro simili, che rinnegarono prima di loro. In verità, essi erano in dubbio su ciò che i Messaggeri comunicarono riguardo l'Unicità di Allāh e la fede nella Resurrezione: un dubbio che li condusse alla miscredenza.
Orang-orang yang mendustakan itu dihalangi untuk mendapatkan apa yang mereka idam-idamkan berupa kesenangan hidup, mereka dihalangi dari tobat dari kekufuran dan keselamatan dari api neraka, dan dihalangi dari kembali ke kehidupan dunia, sebagaimana dilakukan terhadap orang-orang yang seperti mereka dari kalangan umat-umat sebelum mereka yang mendustakan para rasul. Sesungguhnya mereka berada dalam keraguan terhadap apa yang dibawa oleh para rasul berupa mengesakan Allah dan beriman kepada kebangkitan, yaitu keraguan yang mendorong kepada kekufuran.
Pipigilan ang mga tagapasinungaling na ito sa pagtamo sa ninanasa nila na mga sarap ng buhay, sa pagbabalik-loob mula sa kawalang-pananampalataya at kaligtasan sa Apoy, at sa panunumbalik sa buhay na pangmundo, gaya ng ginawa sa mga tulad nila mula sa mga kalipunang tagapasinungaling bago pa nila. Tunay na sila ay dating nasa isang pagdududa sa inihatid ng mga sugo na paniniwala sa kaisahan ni Allāh at pananampalataya sa pagkabuhay na muli, ayon sa pagdududang naghihikayat sa kawalang-pananampalataya.
Yalanlayan bu kimseler, elde etmeyi istedikleri dünya isteklerinden, küfürden tövbe etmekten, cehennemden kurtulmaktan ve dünya hayatına dönmekten alıkonuldular. Tıpkı kendilerinden önce yalanlayan ümmetlerin başına geldiği gibi. Onlar; peygamberlerinin Allah'ı birlemeye, imana ve yeniden dirilmeye dair getirdiği gerçekler hakkında şüphe ettiler. Küfre sebebiyet veren bir şüpheye düştüler.
When an individual rejects the Truth in the present world, the result of doing so is not immediately apparent. This position emboldens him to reject the Truth; he does not consider the call for Truth worth giving serious attention to. He describes it with contempt and rejects it carelessly. But the day when the system of the present world collapses, the whole picture will change. He will come to know that this reality which he had ignored was the most important of all. The bubble of vanity will be pricked and he will start spontaneously appreciating and admitting the Truth, which he had considered unworthy of attention in the pre-death period. But, by then, the moment for this would have passed, and he will be told that acceptance at a time when realities were as yet invisible would have had value, whereas acceptance at a time when the truth is plainly visible has no value. This is the picture of the psychological condition of those who deny the truth. The Truth which was presented to them in this world was so powerful that they found themselves unable to reject it on the basis of reasoning. But, as this Truth fitted ill with their mental mould, they were not ready to accept it either. This ambivalent condition had pushed them into and kept them in a peculiar state of inner conflict, till the angel of death arrived and lifted the veil from their eyes, which they themselves should have removed but did not.
