Iá’ Sín. La explicación sobre las letras inconexas fue expuesta anteriormente en la sura La Vaca.
"Ya, sin. Demi al-Qur`an yang penuh hikmah, sesungguhnya kamu benar-benar salah seorang dari rasul-rasul, (yang berada) di atas jalan yang lurus, (sebagai wahyu) yang diturunkan oleh Yang Mahaperkasa lagi Maha Penyayang. Agar kamu memberi peringat-an kepada kaum yang bapak-bapak mereka belum pernah diberi peringatan, karena mereka lalai. Sungguh telah pasti berlaku per-kataan (ketentuan Allah) terhadap kebanyakan mereka, karena mereka tidak beriman. Sesungguhnya Kami telah memasang be-lenggu di leher mereka, lalu tangan mereka (diangkat) ke dagu, maka karena itu mereka tertengadah. Dan Kami adakan di ha-dapan mereka dinding dan di belakang mereka juga dinding, dan Kami tutup (mata) mereka sehingga mereka tidak dapat melihat. Sama saja bagi mereka apakah kamu memberi peringatan kepada mereka ataukah kamu tidak memberi peringatan kepada mereka, mereka tidak akan beriman. Sesungguhnya kamu hanya memberi peringatan kepada orang-orang yang mau mengikuti peringatan dan takut kepada Yang Maha Pemurah walaupun dia tidak me-lihatNya. Maka berilah mereka kabar gembira dengan ampunan dan pahala yang mulia. Sesungguhnya Kami menghidupkan orang-orang mati dan Kami menuliskan apa yang telah mereka kerjakan dan bekas-bekas yang mereka tinggalkan. Dan segala sesuatu Kami kumpulkan dalam Kitab Induk yang nyata (Lauhil Mahfuzh)." (Yasin: 1-12).
Makkiyah
"Dengan menyebut nama Allah Yang Maha Pengasih lagi Maha Penyayang."
(2) Ini adalah sumpah dari Allah سبحانه وتعالى dengan al-Qur`an yang penuh hikmah, yang sifatnya adalah berisi hikmah (kebijaksanaan) yang artinya adalah menempatkan segala sesuatu pada tempatnya; menempatkan perintah dan larangan pada tempat masing-masing dan meletakkan balasan dengan kebaikan dan keburukan pada tempat masing-masing yang laik bagi keduanya. Maka hukum-hukum syariat dan perdatanya, semuanya mencakup puncak ke-bijaksanaan. Dan di antara hikmah al-Qur`an ini adalah, ia mema-dukan antara penjelas hukum dan hikmahnya. Dengan demikian ia menyadarkan akal pikiran pada korelasi-korelasi dan ciri-ciri yang memastikan lahirnya hukum (keputusan) atasnya.
(3) ﴾ إِنَّكَ لَمِنَ ٱلۡمُرۡسَلِينَ ﴿ "Sesungguhnya kamu benar-benar salah se-orang dari rasul-rasul." Inilah yang disumpahkan, yaitu kerasulan Muhammad a. Dan sesungguhnya engkau wahai Muhammad adalah termasuk golongan para rasul. Jadi, kamu bukan yang per-tama dari para rasul. Dan juga, kamu datang dengan membawa apa yang telah dibawa oleh para rasul, yaitu prinsip-prinsip agama. Dan juga, siapa saja yang mencermati hal-ihwal para rasul dan ciri-ciri mereka dan mengetahui perbedaan antara mereka dengan orang-orang selain mereka, niscaya ia mengetahui bahwa engkau termasuk para rasul yang terbaik, karena sifat-sifat yang sempurna dan akhlak yang mulia yang ada padamu. Sudah tidak diragukan lagi adanya hubungan antara yang disumpahkan, yaitu al-Qur`an yang penuh hikmah dengan yang disumpahkan atasnya, yaitu ke-rasulan Muhammad a. Dan bahwa sesungguhnya, kalau saja tidak ada bukti (dalil) bagi kerasulannya dan tidak ada pula saksi selain al-Qur`an yang penuh hikmah ini, niscaya al-Qur`an itu sudah cukup sebagai dalil dan saksi atas kerasulan Muhammad a, bah-kan, al-Qur`an yang mulia ini sendiri adalah merupakan dalil yang terkuat dan terus menerus yang menunjukkan kerasulan Rasulullah a. Jadi, dalil-dalil al-Qur`an itu semuanya adalah merupakan dalil-dalil (bukti-bukti) bagi kerasulan Muhammad a.
(4) Kemudian Allah memberitakan tentang sifat Rasulullah a paling menonjol yang membuktikan kerasulannya, yaitu bah-wasanya dia ﴾ عَلَىٰ صِرَٰطٖ مُّسۡتَقِيمٖ ﴿ "di atas jalan yang lurus," yakni, jalan lempeng yang dapat mengantarkan kepada Allah dan kepada ne-geri kemuliaanNya. Jalan yang lurus itu meliputi amal-amal, yaitu amal-amal shalih yang dapat memperbaiki hati, badan, dunia dan akhirat, serta akhlak yang utama yang dapat menyucikan jiwa, membersihkan kalbu, dan melipatgandakan pahala. Inilah jalan yang lurus yang merupakan ciri (sifat) Rasulullah a dan ciri agama yang dibawanya.
Perhatikanlah keagungan al-Qur`an Suci ini, bagaimana ia memadukan antara sumpah dengan jenis sumpah yang paling mulia dan dengan yang disumpahkan yang juga termulia. Berita dari Allah itu sendiri sudah cukup, akan tetapi Allah سبحانه وتعالى menegak-kan dalil-dalil yang sangat jelas dan argumen-argumen yang kon-kret pada bahasan ini yang menunjukkan kebenaran (kelegalan) apa yang Dia sumpahkan atasnya, yaitu kerasulan RasulNya, se-bagaimana telah kita uraikan dan kita singgung secara sederhana agar dijadikan pegangan.
(5) Jalan yang lurus ini ﴾ تَنزِيلَ ٱلۡعَزِيزِ ٱلرَّحِيمِ ﴿ "diturunkan oleh Yang Mahaperkasa lagi Maha Penyayang." Dia-lah yang menurunkan kitab-Nya dan Dia menurunkannya sebagai jalan bagi hamba-hamba-Nya, yang dapat mengantarkan mereka kepadaNya. Oleh karena itu, Dia melindunginya dengan keperkasaanNya dari perubahan dan pergantian; dan dengannya Dia mengasihi hamba-hambaNya dengan belas kasih yang sampai kepada mereka hingga mengan-tarkan mereka kepada negeri rahmat (kasih-sayang)Nya. Maka dari itu Dia menutup ayat ini dengan dua nama yang sangat mulia, yaitu Yang Mahaperkasa lagi Maha Penyayang.
(6) Setelah Allah سبحانه وتعالى bersumpah atas kerasulan Nabi a dan menegakkan dalil-dalil atasnya, Dia menjelaskan betapa sangat mendesaknya kebutuhan kepada kerasulan itu dan betapa sangat diperlukan, seraya berfirman, ﴾ لِتُنذِرَ قَوۡمٗا مَّآ أُنذِرَ ءَابَآؤُهُمۡ فَهُمۡ غَٰفِلُونَ ﴿ "Agar kamu memberi peringatan kepada kaum yang bapak-bapak mereka belum pernah diberi peringatan, karena mereka lalai." Mereka adalah bangsa Arab yang buta huruf, yaitu mereka yang masih kosong dari kitab-kitab, kehilangan para rasul. Mereka telah dilanda oleh kebodohan dan diliputi kesesatan, serta mereka telah membuat akal manusia di jagat raya ini menertawakan mereka karena kedunguan mereka. Maka Allah سبحانه وتعالى mengutus kepada mereka seorang rasul dari kala-ngan mereka sendiri yang menyucikan mereka dan mengajarkan kepada mereka al-Kitab dan hikmah, dan sesungguhnya mereka sebelumnya benar-benar berada dalam kesesatan yang nyata. Maka dia pun memberikan peringatan kepada bangsa Arab yang ummi (buta huruf) dan kepada siapa saja yang dia jumpai dari setiap yang ummi. Dan dia juga mengingatkan para ahli kitab akan kitab-kitab yang ada pada mereka. Maka Nabi a menjadi nikmat bagi orang-orang Arab khususnya dan bagi bangsa-bangsa yang lain pada umumnya.
(7) Akan tetapi mereka, yakni orang-orang yang mana kamu (Nabi Muhammad a) diutus untuk memberikan peringatan di tengah mereka, setelah engkau berikan peringatan, mereka terbagi menjadi dua golongan: Satu golongan menolak apa yang engkau bawa dan tidak menerima peringatan. Mereka adalah orang-orang yang dikatakan tentang mereka, ﴾ لَقَدۡ حَقَّ ٱلۡقَوۡلُ عَلَىٰٓ أَكۡثَرِهِمۡ فَهُمۡ لَا يُؤۡمِنُونَ ﴿ "Sungguh telah pasti berlaku perkataan (ketentuan Allah) ter-hadap kebanyakan mereka, karena mereka tidak beriman." Maksudnya, takdir dan kehendak Allah berlaku kepada mereka, yaitu mereka terus pada kekafiran dan kesyirikannya. Sesungguhnya ketetapan Allah berlaku terhadap mereka setelah kebenaran ditawarkan kepada mereka lalu mereka menolaknya. Maka saat itulah mereka dihukum dengan dikunci mati hati mereka.
(8) Dan Allah menjelaskan penghalang-penghalang yang telah menghalangi iman untuk bisa sampai ke dalam hati mereka, seraya berfirman, ﴾ إِنَّا جَعَلۡنَا فِيٓ أَعۡنَٰقِهِمۡ أَغۡلَٰلٗا ﴿ "Sesungguhnya Kami telah memasang belenggu di leher mereka." أَغْلَالٌ adalah kata jamak dari غِلٌّ, yang artinya belenggu yang digunakan untuk membelenggu leher, ia serupa dengan borgol pengikat kaki. Belenggu-belenggu yang ada di leher ini sangat besar hingga sampai ﴾ إِلَى ﴿ "ke" dagu, se-dangkan kepala mereka diangkat ke atas, ﴾ فَهُم مُّقۡمَحُونَ ﴿ "maka karena itu mereka tertengadah," maksudnya, mereka mengangkat kepala karena kuat dan besarnya belenggu yang ada pada leher mereka, sehingga mereka tidak bisa menunduk.
(9) ﴾ وَجَعَلۡنَا مِنۢ بَيۡنِ أَيۡدِيهِمۡ سَدّٗا وَمِنۡ خَلۡفِهِمۡ سَدّٗا ﴿ "Dan Kami adakan di hadapan mereka dinding dan di belakang mereka juga dinding." Maksud-nya, penghalang yang menghalangi mereka untuk beriman, ﴾ فَهُمۡ لَا يُبۡصِرُونَ ﴿ "sehingga mereka tidak dapat melihat," karena telah diliputi oleh kebodohan dan kesengsaraan dari segala arah mereka, maka peringatan sama sekali tidak berguna bagi mereka.
(10) ﴾ وَسَوَآءٌ عَلَيۡهِمۡ ءَأَنذَرۡتَهُمۡ أَمۡ لَمۡ تُنذِرۡهُمۡ لَا يُؤۡمِنُونَ ﴿ "Sama saja bagi mereka apakah kamu memberi peringatan kepada mereka ataukah kamu tidak memberi peringatan kepada mereka, mereka tidak akan beriman." Sebab, bagaimana akan bisa beriman orang yang hatinya telah dikunci rapat, yang melihat yang haq sebagai kebatilan dan yang batil se-bagai yang haq?
(11) Sedangkan golongan yang kedua adalah orang-orang yang menerima peringatan. Allah telah menyebutkan mereka dengan FirmanNya, ﴾ إِنَّمَا تُنذِرُ ﴿ "Sesungguhnya kamu hanya memberi peringatan," maksudnya, sesungguhnya peringatanmu hanya akan berguna dan nasihatmu akan diterima oleh ﴾ مَنِ ٱتَّبَعَ ٱلذِّكۡرَ ﴿ "orang-orang yang mau mengikuti peringatan." Artinya, orang-orang yang niatnya adalah mengikuti yang haq dan apa yang diingatkan kepadanya, ﴾ وَخَشِيَ ٱلرَّحۡمَٰنَ بِٱلۡغَيۡبِۖ ﴿ "dan takut kepada Yang Maha Pemurah walaupun dia tidak melihatNya," artinya, yaitu orang mempunyai dua karakter ini, yaitu niat yang baik dalam mencari kebenaran dan takut kepada Allah سبحانه وتعالى. Merekalah orang-orang yang bisa mengambil manfaat dari kerasulanmu dan menjadi suci dengan pengajaranmu. Dan orang yang dikaruniai dua perkara (karakter) ini adalah orang yang telah diberi kabar gembira ﴾ بِمَغۡفِرَةٖ ﴿ "dengan ampunan" bagi dosa-dosanya ﴾ وَأَجۡرٖ كَرِيمٍ ﴿ "dan pahala yang mulia" bagi amal-amal shalih dan niat baiknya.
(12) ﴾ إِنَّا نَحۡنُ نُحۡيِ ٱلۡمَوۡتَىٰ ﴿ "Sesungguhnya Kami menghidupkan orang-orang mati," yakni, Kami membangkitkan mereka setelah mereka mati untuk memberikan balasan kepada mereka atas per-buatan-perbuatannya, ﴾ وَنَكۡتُبُ مَا قَدَّمُواْ ﴿ "dan Kami menuliskan apa yang telah mereka kerjakan" yang baik dan yang buruk, yaitu amal-amal perbuatan yang telah mereka kerjakan dan mereka laksana-kan pada saat mereka masih hidup, ﴾ وَءَاثَٰرَهُمۡۚ ﴿ "dan bekas-bekas yang mereka tinggalkan," yaitu, bekas-bekas kebaikan dan bekas-bekas keburukan yang mana mereka menjadi sebab diadakannya saat mereka masih hidup dan sesudah mereka mati. Amal perbuatan tersebut timbul dari perkataan, perbuatan, dan perihal keadaan mereka. Maka setiap kebaikan yang dilakukan oleh salah seorang manusia disebabkan oleh ilmu seorang hamba dan pengajarannya, atau nasihatnya, atau amar ma'rufnya, atau nahi mungkarnya, atau ilmu yang ia simpan pada para pelajar atau pada kitab-kitab yang digunakan pada saat masih hidup dan sesudah mati, atau melakukan kebaikan seperti shalat, zakat, sedekah atau suatu kebaikan yang diikuti oleh orang lain, atau membangun sebuah masjid atau salah satu tempat yang dimanfaatkan oleh masyarakat umum dan yang serupa dengannya, maka sesungguhnya semua itu termasuk bekas-bekas peninggalannya yang akan dicatat untuk-nya. Dan demikian pula perbuatan buruk. Maka dari itu,
مَنْ سَنَّ سُنَّةً حَسَنَةً، فَلَهُ أَجْرُهَا وَأَجْرُ مَنْ عَمِلَ بِهَا إِلَى يَوْمِ الْقِيَامَةِ، وَمَنْ سَنَّ سُنَّةً سَيِّئَةً، فَعَلَيْهِ وِزْرُهَا وَوِزْرُ مَنْ عَمِلَ بِهَا إِلَى يَوْمِ الْقِيَامَةِ.
"Barangsiapa yang mensunnahkan (mempelopori) satu sunnah yang baik, maka ia akan mendapat pahalanya dan pahala orang yang menger-jakannya hingga Hari Kiamat; dan barangsiapa yang mensunnahkan (mempelopori) satu sunnah yang buruk, maka ia menanggung dosanya dan dosa orang yang mengerjakannya hingga Hari Kiamat."[69]
Bagian ini menjelaskan kepada Anda betapa tingginya kedu-dukan berdakwah kepada Allah سبحانه وتعالى dan menunjukkan manusia ke-pada jalan Allah dengan segala sarana dan cara yang dapat meng-antarkan ke sana, dan (sebaliknya) betapa rendahnya derajat orang yang menyeru kepada keburukan dan menjadi pelopor dalam ke-burukan; dan sesungguhnya dia merupakan manusia yang paling hina, paling durjana, dan paling besar dosanya.
﴾ وَكُلَّ شَيۡءٍ ﴿ "Dan segala sesuatu," dari amal-amal perbuatan, niat, dan lain-lainnya ﴾ أَحۡصَيۡنَٰهُ فِيٓ إِمَامٖ مُّبِينٖ ﴿ "Kami kumpulkan dalam Kitab yang nyata," maksudnya, kitab yang merupakan kitab induk, dan ia merupakan rujukan semua kitab-kitab yang ada di tangan para malaikat. Ia adalah al-Lauhil Mahfuzh.
Which was revealed in Makkah
The Virtues of Surah Ya Sin
Al-Hafiz Abu Ya`la recorded that Abu Hurayrah, may Allah be pleased with him, said, "The Messenger of Allah ﷺ said:
«مَنْ قَرَأَ يس فِي لَيْلَةٍ أَصْبَحَ مَغْفُورًا لَهُ، وَمَنْ قَرَأَ حم الَّتِي يُذْكَرُ فِيهَا الدُّخَانُ أَصْبَحَ مَغْفُورًا لَه»
(Whoever recites Ya Sin in the night, will wake up forgiven, and whoever recites Ha Mim in which Ad-Dukhan (the Smoke) is mentioned, will wake up forgiven.) Its chain of narration is good (Jayyid) . Ibn Hibban recorded in his Sahih that Jundub bin `Abdullah, may Allah be pleased with him, said, "The Messenger of Allah ﷺ said:
«مَنْ قَرَأَ يس فِي لَيْلَةٍ ابْتِغَاءَ وَجْهِ اللهِ عَزَّ وَجَلَّ غُفِرَ لَه»
(Whoever recites Ya Sin in the night, seeking the Face of Allah, will be forgiven.)
بِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِ
In the Name of Allah, the Most Gracious, the Most Merciful.
The Messenger was sent as a Warner
We have already discussed the individual letters at the beginning of Surat Al-Baqarah.
وَالْقُرْءَانِ الْحَكِيمِ
(By the Qur'an, full of wisdom) means, Al-Muhkam (perfect) which falsehood cannot come to from before it or behind it.
إِنَّكَ
(Truly, you) means, O Muhammad,
لَمِنَ الْمُرْسَلِينَعَلَى صِرَطٍ مُّسْتَقِيمٍ
(are one of the Messengers, on the straight path.) means, following a straight methodology and religion, and an upright Law.
تَنزِيلَ الْعَزِيزِ الرَّحِيمِ
(Sent down by the Almighty, the Most Merciful.) means, this path which you have brought is a revelation from the Lord of might Who is Most Merciful to His believing servants. This is like the Ayah:
وَكَذَلِكَ أَوْحَيْنَآ إِلَيْكَ رُوحاً مِّنْ أَمْرِنَا مَا كُنتَ تَدْرِى مَا الْكِتَـبُ وَلاَ الإِيمَـنُ وَلَـكِن جَعَلْنَـهُ نُوراً نَّهْدِى بِهِ مَن نَّشَآءُ مِنْ عِبَادِنَا وَإِنَّكَ لَتَهْدِى إِلَى صِرَطٍ مُّسْتَقِيمٍ - صِرَطِ اللَّهِ الَّذِى لَهُ مَا فِى السَّمَـوَتِ وَمَا فِى الاٌّرْضِ أَلاَ إِلَى اللَّهِ تَصِيرُ الاٍّمُورُ
(And verily, you are indeed guiding (mankind) to the straight path. The path of Allah to Whom belongs all that is in the heavens and all that is on the earth. Verily, to Allah all matters return.) (42:52-53).
لِتُنذِرَ قَوْماً مَّآ أُنذِرَ ءَابَآؤُهُمْ فَهُمْ غَـفِلُونَ
(In order that you may warn a people whose forefathers were not warned, so they are heedless.) This refers to the Arabs, for no warner had come to them before him. The fact that they alone are mentioned does not mean that others are excluded, just as mentioning some individuals does not mean that all others are excluded. We have already mentioned the Ayat and Mutawatir Hadiths which state that the mission of the Prophet is universal, when we discussed the meaning of 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).
لَقَدْ حَقَّ الْقَوْلُ عَلَى أَكْثَرِهِمْ
(Indeed the Word has proved true against most of them,) Ibn Jarir said, "The punishment has become inevitable for most of them, because Allah has decreed in the Mother of the Book (Al-Lawh Al-Mahfuz) that they will not believe.
فَهُمْ لاَ يُؤْمِنُونَ
(so they will not believe. ) in Allah, or in His Messengers.
1- Yâ, Sîn.
2- Hikmet dolu Kur’ân’a yemin olsun ki
3- Sen gönderilmiş peygamberlerden birisin.
4- Dosdoğru bir yol üzerindesin.
5- (Bu Kur'ân), Aziz ve Rahim olan (Allah) tarafından indirilmiştir.
6- Ataları uyarılmamış bu nedenle de gaflet içinde olan bir kavmi uyarasın diye (indirildi).
7- Andolsun onların çoğunun üzerine (azap) sözü hak olmuştur. Artık onlar imana gelmezler.
8- Şüphesiz biz, onların boyunlarına çenelerine kadar varan demir halkalar koyduk. O nedenle başları yukarı kalkıktır (hakka boyun eğmezler).
9- Biz onların hem önlerinden bir set, hem de arkalarından bir set çektik ve gözlerini de perdeledik. O nedenle artık onlar (hakkı) görmezler.
10- Onları uyarsan da uyarmasan da onlar için birdir, iman etmezler.
11- Sen ancak Zikr’e/Kur'ân’a uyan ve gıyaben Rahman’dan korkan kimseleri uyarabilirsin. İşte böylesini mağfiret ve bitmez tükenmez bir mükafatla müjdele.
12- Şüphesiz biz ölüleri diriltiriz. Onların önden gönderdiklerini de geride bıraktıklarını da yazarız. Biz, her şeyi apaçık bir ana kitapta kaydetmişizdir.
(Mekke’de inmiştir. 83 âyettir)
Rahmân ve Rahîm Allah’ın adı ile.
2. Yüce Allah, hikmet ile nitelendirdiği Kur’ân-ı Hakîm’e yemin etmektedir. Hikmet, her şeyi yerli yerince koymak, emri de yasağı da onlara layık olan konuma oturtmak, iyilik ya da kötülüğe verilecek karşılığı layık oldukları yere yerleştirmek demektir.
Onun şer’î ve cezaî (amellerin uhrevi karşılıklarına) dair hükümlerin tümü, oldukça büyük hikmetleri içermektedir. Bu Kur’ân-ı Kerîm’in hikmetlerinden birisi de hükmü, hikmeti ile birlikte söz konusu ederek akılların hükmü gerektiren ilişki ve vasıflara dikkat etmesini sağlamaktır.
3. “Sen gönderilmiş peygamberlerden birisin.” Bu da hakkında yemin edilen gerçektir. Bu gerçek Muhammed sallallahu aleyhi ve sellem’in risaletidir.
Şüphesiz sen ya Muhammed, peygamberlerden birisin. Önceden benzeri hiç görülmemiş bir elçi değilsin. Sen senden önceki peygamberlerin getirmiş oldukları inanç esaslarını getirdin. Diğer taraftan peygamberlerin durumlarını ve niteliklerini iyice düşünüp onlarla diğerleri arasındaki farkı bilen kimse, senin sahip olduğun mükemmel nitelikler ve üstün ahlâk dolayısı ile peygamberlerin en hayırlılarından birisi olduğunu da bilir.
Kendisine yemin edilen Kur’ân-ı Hakîm ile hakkında yemin edilen peygamber Muhammed sallallahu aleyhi ve sellem’in risaleti arasındaki ilişki de açıkça görülmektedir. Eğer onun risaletinin hak oluşuna şu hikmet dolu Kur’ân-ı Kerîm dışında bir delil ve bir tanık olmasa dahi yine de o, tek başına Muhammed’in risaletine delil ve tanık olarak yeterdi. Hatta bu yüce Kur’ân, Allah Rasûlünün risaletine dair ebedi ve kesintisiz en güçlü delildir. Kur’ân’ın bütün delilleri, aynı zamanda Muhammed sallallahu aleyhi ve sellem’in risaletinin de delilleridir.
4. Daha sonra Allah, Rasûlü sallallahu aleyhi ve sellem’in risaletine delil olan sıfatlarının en büyüğünü haber vermekte ve bunu şöyle ifade etmektedir:“Dosdoğru bir yol üzerindesin”
Yani senin tuttuğun yol mutedil bir yoldur. Allah’a, O’nun lütuf ve ihsan yurduna ulaştırır. Bu dosdoğru yol hem kalbi, hem bedeni, hem dünyayı, hem âhireti ıslah eden salih amelleri; kalbi arındıran, ecri artıran, nefsi tertemiz eden erdemli ahlâkı kapsamaktadır.
Bu doğru yol, Rasûlullah sallallahu aleyhi ve sellem’in de onun getirdiği dinin de deişmez sıfatıdır.
Burada Kur’ân-ı Kerîm’in yüceliği üzerinde dikkatle düşünmeliyiz. Zira o, en şerefli yemin ile hakkında yemin olunan en değerli şeyi bir arada zikretmiştir. Aslında Yüce Allah’ın verdiği haber tek başına yeterlidir. Bununla birlikte O, burada hakkında yemin ettiği Rasûlünün risaletinin doğruluğuna dair en güçlü, en parlak ve en açık delilleri de ortaya koymuştur. Bizlere de onun yolunun izlenmesi gerektiğine dair latif işarette bulunmuş ve bu hususa dikkatimizi çekmiştir.
5. Bu dosdoğru yolun bildirildiği Kur'ân, çok güçlü ve intikam sahibi Azîz ve çok merhametli olan Rahîm Allah tarafından indirilmiştir. Kitabını indiren O’dur. Bu Kitabını kullarına, onları kendisine ulaştıran bir yol olmak üzere indirmiştir. Bu yolu değişikliklere karşı da izzeti ile himaye etmiştir.
Bu Kitap ile kullarına kendilerini rahmet yurduna ulaştıracak şekilde rahmetini ulaştırmıştır. O bakımdan bu âyet-i kerime Yüce Allah’ın oldukça şerefli ve güzel iki ismi olan Azîz ve Rahîm isimleri ile sona ermektedir.
6. Yüce Allah, Peygamber’in risaletine yemin edip buna dair delilleri ortaya koyduktan sonra bu risalete olan şiddetli ihtiyacı ve bunun zorunluluğunu söz konusu etmektedir. Bu buyrukta sözü edilen kavim, kendilerine kitap gönderilmemiş ve peygamber gelmemiş olan ümmî Araplardır. Cehalet, onların dört bir yanını kuşatmış, sapıklık tepeden tırnağa kendilerini örtmüştü. Öyle ki akıllı kimseleri kendilerine ve akılsızlıklarına güldürecek bir duruma düşmüşlerdi. Yüce Allah, aralarından kendilerini arındıracak, onlara Kitab’ı ve hikmeti öğretecek bir rasûl gönderdi. Şüphesiz bundan önce apaçık bir sapıklık içindeydiler. Bu peygamber ümmî Arapları ve onların durumunda olan diğer bütün ümmîleri uyarıp korkutmak üzere gönderilmiş, aynı şekilde Kitap ehline de ellerindeki kitaplarda bulunanları hatırlatmak üzere gelmiştir. Bu yüzden Yüce Allah, onu özel olarak Araplara, genel olarak da Arapların dışında kalan milletlere bir nimet olarak göndermiştir.
İşte ey Peygamber! Senin kendilerini uyarıp korkutmak üzere kendilerine gönderildiğin bu kimseler, sen uyardıktan sonra iki kısma ayrıldılar:
Bir kısmı kendilerine getirdiğin risaleti reddetmiş ve uyarıyı kabul etmemişlerdir. Bunlar da Yüce Allah’ın kendileri hakkında şöyle buyurduğu kimselerdir:
7. Yani onlar hakkındaki “küfür ve şirklerinde kalmaya devam edeceklerdir” şeklindeki ilâhî hüküm ve meşîet, yerine gelecektir. Onlar hakkındaki bu azap sözü, ancak hak kendilerine sunulup da onu reddetmelerinden sonra hak olmuştur ve işte o vakit kalplerine mühür vurulmakla cezalandırılmışlardır.
Yüce Allah imanın kalplerine ulaşmasını engelleyen manileri de söz konusu ederek şöyle buyurmaktadır:
8. Ayağa bukağı ne ise boyuna demir halka da odur. Boyunlardaki bu halkalar oldukça büyüktür ve çenelere kadar ulaşmıştır. “O nedenle başları yukarı kalkıktır.” Yani boyunlarındaki halkaların sertliği ve ağırlığı dolayısı ile başlarını aşağıya doğru eğme imkânı bulamazlar.
9. “Biz onların hem önlerinden bir set, hem de arkalarından bir set çektik.” Yani onları iman etmekten alıkoyan bir engel koyduk, “ve gözlerini de perdeledik. O nedenle artık onlar (hakkı) görmezler.” Cehalet ve bedbahtlık bütün yönleri ile onları kuşatmıştır. Dolayısıyla uyarmaların onlara hiçbir faydası olmaz.
10. Kalbine mühür vurulmuş, hakkı batıl, batılı hak olarak gören kimse nasıl iman edebilir ki?
Peygamber’in daveti karşısındaki ikinci kesim ise yapılan uyarı ve korkutmaları kabul edenlerdir. Bunları da Yüce Allah şu buyrukları ile söz konusu etmektedir:
11. “Sen ancak Zikr’e/Kur'ân’a uyan” yani amacı hakka ve verilen öğütlere uymak kimseyi “ve gıyaben Rahman’dan korkan kimseleri uyarabilirsin.” Senin uyarın ancak bu iki vasfa sahip olan kimselere fayda verir ve ancak böyleleri senin öğüdünden gerekli ibreti alır.
Bu iki vasıf ise hakkı arayıp bulmakta iyi niyet sahibi olmak ve Yüce Allah’tan saygı duyarak korkmaktır. Senin risaletinden yararlanabilecekler ve senin öğrettiklerinle arınabilecekler işte bunlardır. “İşte böylesini” bu iki vasfa sahip olmak muvaffakiyetine mazhar olanları günahları için “mağfiret ve” salih amelleri ile güzel niyeti dolayısı ile “bitmez tükenmez bir mükafatla müjdele.”
12. “Şüphesiz biz ölüleri” ölümden sonra amellerinin karşılığını vermek üzere “diriltiriz. Onların önden gönderdiklerini” hayır ya da şer türünden olup hayatta iken bizzat işlemiş oldukları amellerini “de geride bıraktıklarını da yazarız.” Yani hayatta iken ve vefatlarından sonra var olmalarına ve işlenmelerine sebep oldukları hayır ve şer işleri, onların söz, fiil ve hallerinden dolayı meydana gelen amellerdir.
Kişinin başkasına ilim öğretmesi, nasihat etmesi, iyiliği emredip kötülükten alıkoyması, öğrencilere naklettiği bir bilgi yahut hayatında ve ölümünden sonra kendisi ile yararlanılacak şekilde yazdığı ilmi bir kitap; namaz, zekât, sadaka yahut ihsan gibi hayır bir amel işleyip de başkasının ona uyması veya bir mescid ya da insanların kendisi ile yararlanabileceği bir mekan yapması vb. türden her bir hayırlı iş, onun lehine yazılan eserlerinden, geride bıraktıklarındandır.
Kötülük yapanın durumu da böyledir, onunkiler de aleyhine yazılır. İşte bundan dolayı Rasûlullah sallallahu aleyhi ve sellem şöyle buyurmuştur:“Her kim güzel bir yol açarsa kıyamet gününe kadar o yolun ecri de onunla amel edenlerin de ecri ona yazılır. Her kim de kötü bir yol açarsa o yolun vebali de kıyamet gününe kadar onunla amel edenlerin vebali de onun boynunadır.”[12]İşte buradan Allah’a davet etmenin, mümkün olan her bir yol ve her bir vasıta ile bu yola iletmenin mertebesinin ne kadar yüksek olduğu anlaşılmaktadır. Buna karşılık kötülüğe davet eden ve bunda önder olan kişinin de insanlar arasında derecesi en aşağı, vebali en ağır ve günahları en büyük olan kimse olduğu da ortaya çıkmaktadır.“Biz her şeyi” amelleri, niyetleri ve onların dışında kalanları “apaçık bir ana kitapta” yani bütün kitapların anası olan ve meleklerin ellerinde bulunan kitapların kaynağını teşkil eden Levh-i Mahfuz’da “kaydetmişizdir.”
(Yâ Sîn) Bu hususta benzer bir açıklama Bakara suresinin başında zikredilmiştir.
Yâ-Sîn: Il a déjà été question de telles lettres séparées au début de Sourate Al-Baqarah.
Yē, Sī-īnيسٓ Lettere simili sono presenti all'inizio della Surat al-Baqarah.
(Ya sin) Đã được giải thích ở câu đầu tiên của chương Al-Baqarah.
Yā. Sīn. Nauna na ang pagtatalakay sa mga kapareho ng mga ito sa simula ng Kabanata Al-Baqarah.
O kur’anskim je skraćenicama bilo riječi na početku sure el-Bekara.
Commentary
The Merits of Surah Ya Sin
Sayyidna Ma'qil Ibn Yasar ؓ narrates that the Holy Prophet ﷺ said: یٰسٓ قَلبُ القُرآن (Surah Ya Sin is the heart of the Qur'an) and some words of this Hadith tell us that a person who recites Surah Ya Sin exclusively for the sake of Allah and the 'Akhirah is forgiven, and that it should be recited over the dead among us (reported by Ahmad and Abu Dawud and an-Nas'i and Ibn Hibban and al-Hakim and others - as in Ruh-ul-Ma’ ani and al-Mazhari).
Imam al-Ghazzali said that one reason for calling Surah Ya Sin the heart of the Qur'an could be that, in this Surah, themes relating to the Day of Judgment and the Resurrection have appeared with particular details and eloquent presentation. Then, out of the principles of faith, there is the belief in the Hereafter, something on which depends the soundness of human deeds. The fear of the Hereafter makes one ready for good deeds and this is what stops one from indulging in desires that are impermissible and things that are unlawful. So, the way soundness of the body depends on the soundness of the heart, similarly the soundness of the faith ('Iman) depends on the concern for the Hereafter (Ruh). And the way Ya Sin is a well recognized name of this Surah, it is named in a Hadith also as ` Azimah (reported by Abu Nasr as-Sajazi from Sayyidah ` A'ishah ؓ . And according to another Hadith the name of this Surah has appeared in Torah as مُعِمَّۃ (Mu'immah), that is, a Surah that universalizes its blessings in worldly life and in the Hereafter for its readers, and the name of its reader has been given as Ash-Sharif, and it was said that his intercession on the Day of Judgment will be accepted for a number of people that would exceed the number of people in the tribe of Rabi'ah (reported by Said Ibn Mansur and al-Baihaqi from Hassan Ibn ` Atiyyah) and in some narrations, its name has also been cited as مُدَافَعَۃ (mudafiah) that is, it removes misfortunes from its readers, while some others mention it by the name قاضِیۃ (Qadiyah) that is, the caretaker of needs (Ruh-ul- Ma’ ani).
And narration of Sayyidna Abu Dharr al-Ghifari ؓ says: The reciting of Surah Ya Sin near a dying person makes the ordeal of death easy on him (reported by ad-Dailami and Ibn Hibban - Mazhari).
And Sayyidna ` Abdullah Ibn Zubayr ؓ said: Whoever puts Surah Ya Sin ahead of his need, his need is fulfilled (reported by al-Mahamili in his 'Amali - Mazhari)
And Yahya Ibn Kathir said: Whoever recites Surah Ya Sin in the morning will remain happy until evening and whoever recites it in the evening will be happy until morning and he said that this thing was confided to him by a person who had experienced it (reported by Ibn al-Faris - Mazhari).
Ya Sin (يس): According to the well-known position concerning this word, it is one of the 'isolated letters' (al-huruf-ul-muqatta’ at) the knowledge of which rests with Allah alone. Hower, Ibn-ul- ` Arabi has reported that Imam Malik has said that it is one of the names of Allah. And a narration from Sayyidna Ibn ` Abbas ؓ also says that it is one of the Divine Names. And according to another narration, this is a word from the Ethiopian language that means: '0 human person' and denotes the person of the noble Prophet ﷺ . And, it is gathered from a saying of Sayyidna Ibn Jubayr ؓ that the word: Ya Sin is the name of the noble Prophet ﷺ . It appears in Ruh-ul-Ma’ ani that giving the Holy Prophet ﷺ a name composed of these two elegant letters - Ya and Sin - has great secrets behind it.
About Giving someone the name: (Ya Sin: written as Yasin):
Imam Malik (رح) does not like to name a person as Yasin for the reason that, according to him, it is one of the Divine Names and its exact meaning remains unknown. Therefore, it is possible that it may have some meaning that is exclusive to Allah Ta’ ala, and nobody is allowed to have that name, for example: اَلخَالق (al-khaliq: The Creator), اَلرَّازِق (ar-raziq: The Provider-Sustainer) and other names of this nature. Still, if this word is written with a script that reads: (Yasin), it is permissible to give that name to a human being, because the Qur'an says: سَلَامٌ عَلَىٰ إِلْ يَاسِينَ (Peace on Ilyasin or Al Yasin) (Ibn al-'Arabi). The well recognized rendering (qira'ah) of this verse is: إِلْ يَاسِينَ (ilyasin) but, in some renderings, it also appears as: اٰلِ یَاسِین (al-yasin).
Yā-Sīn. Pembahasan tentang huruf-huruf semacam ini sudah ada di awal surah Al-Baqarah.
Ya Sin. The discussion on similar letters has already passed at the beginning of Sūrah Al-Baqarah.
Allah prête serment par le Coran dont les versets sont parfaits et que le faux n’atteint ni par devant ni par derrière.
Allāh giura con il Corano, i cui versetti sono perfetti e che sono immuni dalla falsità, impossibili da alterare in nessun modo, né ora né in futuro.
Al-lah hace un juramento por el Corán, cuyas aleyas han sido elaboradas a la perfección, y del que no proviene ninguna falsedad ni delante ni detrás.
Sumusumpa si Allāh sa Qur’ān na tinahas ang mga talata nito, na hindi nakapupunta rito ang kabulaanan sa harapan nito ni sa likuran nito.
Allah Teâlâ; ayetleri muhkem kılınmış olan Kur'an'a yemin etmiştir. Zira ona ne önünden ve ne de arkasından bir batıl yaklaşabilir.
Allah takes an oath by the Qur’ān, whose verses have been perfectly constructed, and to which no falsehood comes neither from in front of nor behind it.
Allah thề bởi Qur'an một quyển Thiên Kinh danh giá trên từng câu của Nó, trong Nó không hề có bất cứ sai xót nào dù ở khía cạnh nào.
Sveznajući Allah zakleo se časnim Kur’anom, čije su riječi i značenja mudri i precizni i kojem je istina strana s bilo koje strane.
Allah bersumpah dengan Al-Qur`ān yang ayat-ayatnya disusun dengan sangat rapi, tidak disusupi kebatilan dari depan dan belakangnya.
Mensajero, tú eres de aquellos mensajeros que fueron enviados por Al-lah a Sus siervos, para instruirlos a declarar Su Unidad y adorarlo solo a Él.
Ô Messager, tu es du nombre des messagers qu’Allah a envoyés à Ses serviteurs afin qu’ils leur ordonnent de proclamer Son Unicité et de L’adorer Seul.
Ti si, Poslaniče milosti, odista jedan od onih ljudi koje je Plemeniti Allah poslao ljudima da im zapovjede da robuju jedino Allahu, jedinom istinskom Bogu.
Sesungguhnya kamu -wahai Rasul- benar-benar termasuk para rasul yang Allah utus kepada hamba-hamba-Nya untuk memerintahkan mereka agar menauhidkan dan menyembah-Nya semata,
Quả thật, Ngươi - hỡi Thiên Sứ - đích thực là một trong những Thiên Sứ mà Allah đã cứ phái Ngươi đến với đám bầy tôi của Ngài; để ra lệnh họ phải đặt niềm tin vào Ngài duy nhất và thờ phượng riêng.
In verità tu – o Messaggero – sei uno dei messaggeri che Allāh ha inviato ai Suoi sudditi, così da ordinare loro la Sua Unicità e di adorare Lui solo.
You, O Messenger, are on the messengers whom Allah sent to His servants, to instruct them to declare His Oneness and to worship Him alone.
Ey Resul! Şüphesiz sen; Allah'ın kullarına, O'nu birlemeleri ve sadece O'na ibadet etmelerini emretmek için gönderdiği peygamberlerden birisin.
Tunay na ikaw, O Sugo, ay talagang kabilang sa mga sugo na isinugo ni Allāh sa mga lingkod Niya upang mag-utos sa kanila ng paniniwala sa kaisahan Niya at pagsamba sa Kanya lamang.
Relativo a una ley íntegra con un enfoque recto.
This straight approach and upright law is revealed from your Lord, the Mighty, whom no one can challenge, and the Merciful to His servants who have faith.
Sen; dosdoğru bir yol ve din üzerinesin. Dosdoğru olan bu yol ve bu din; hiç kimsenin kendisine üstün gelemeyeceği Azîz olan Rabbin tarafından indirilmiştir. O; iman eden kullarına karşı çok merhametlidir.
berdasarkan manhaj (ajaran) yang lurus dan syariat yang kokoh.
Trên một con đường ngay chính và chân thật.
– 5. Batay sa isang pamamaraang tuwid at batas na matuwid. Itong pamamaraang tuwid at batas na matuwid ay pinababa mula sa Panginoon mo, ang Makapangyarihan na walang nakikipanaig sa Kanya na isa man, ang Maawain sa mga lingkod Niyang mga mananampalataya.
Ti si, Vjerovjesniče, na Pravoj stazi, islamu, vjeri koju je objavio Silni Allah, Koga niko ne može nadvladati, Onaj Koji je milostiv prema vjernicima.
– Questo è un metodo retto e una giusta Legge. Questo metodo retto e questa giusta legge sono stati rivelati dal Tuo Dio, il Potente, Colui che non può essere vinto da nessuno, il Misericordioso con i Suoi sudditi credenti.
Ces messagers suivent un chemin droit.
et sont fidèles à une religion authentique révélés par ton Seigneur le Puissant à qui personne ne tient tête, le Miséricordieux avec Ses serviteurs croyants.
Và đó là con đường được truyền xuống từ Thượng Đế của Ngươi Đấng Đầy Quyền Lực mà không một ai có thể chế ngự được Ngài, Đấng Rất Mực Khoan Dung cho đám bề tôi có đức tin của Ngài.
Ovaj Kur’an objavio je Allah, Koji je silan u Svojoj vlasti, i Koga niko ne može potčiniti, i Koji je samilostan prema pravovjernima.
Esta ley íntegra con un enfoque recto es revelada por tu Señor, el poderoso a Quien nadie puede desafiar, y el misericordioso con Sus siervos que tienen fe.
Sen; dosdoğru bir yol ve din üzeresin. Dosdoğru olan bu yol ve din, hiç kimsenin kendisine üstün gelemeyeceği Azîz olan Rabbin tarafından indirilmiştir. O; iman eden kullarına karşı çok merhametlidir.
Manhaj (ajaran) yang lurus dan syariat yang kokoh ini diturunkan dari Tuhanmu Yang Mahaperkasa, yang tidak seorang pun mengalahkannya, lagi Maha Penyayang kepada hamba-hamba-Nya yang beriman.
The word: آباء (fathers) in verse 6: لِتُنذِرَ قَوْمًا مَّا أُنذِرَ آبَاؤُهُمْ (so that you may warn a people whose fathers were not warned) means the Arabs. The sense is that no warner, that is, a prophet, has come to their ancestors since a long time, the reference being to the ones nearer among them.
Since the coming of their patriarch, Sayyidna Ibrahim علیہ السلام and with him, Sayyidna Isma'il (علیہ السلام) no prophet had appeared among the Arabs for several centuries, even though, the work of calling people to the true faith with warnings and glad tidings kept going on as mentioned in the verse of the Qur'an:' وَإِن مِّنْ أُمَّةٍ إِلَّا خَلَا فِيهَا نَذِيرٌ (and there was no community without a warner having passed among them - 35:24) also confirms the same truth - that Divine mercy has never kept any nation or community deprived of the essential call and warning at any time and in any region. But, it is obvious that teachings of prophets when communicated by their deputies do not bring about the same effect as it is witnessed when the prophets do it in person. Therefore, in the present verse, it was said about the Arabs that no warner came to them. As fall out of this situation, there was no regular system of education in Arabia where people could learn and teach which was why they came to be called: أُمِّيِّينَ (ummiyyun: the unlettered ones).
Nous t’avons révélé ceci afin que tu menaces et avertisses un peuple, le peuple des Arabes, qu’aucun messager n’a averti auparavant. Ils sont donc inattentifs à la foi et au monothéisme, ce qui est le cas de tout peuple qui n’a jamais été averti: ce peuple nécessite des messagers pour lui faire le rappel.
Ti abbiamo ispirato al fine di incutere timore a un popolo, gli Arabi, e per avvertirlo; un popolo al quale non è giunto alcun messaggero per avvertirli, il quale è incurante della fede e del Monoteismo. E questa è la condizione di ogni popolo che non ha ricevuto avvertimento e che ha bisogno di un messaggero che li ammonisca.
Kami menurunkan hal itu kepadamu agar kamu memperingatkan suatu kaum, yaitu bangsa Arab yang belum pernah didatangi oleh seorang rasul untuk memperingatkan mereka. Mereka adalah orang-orang yang lengah dari iman dan tauhid. Demikian juga keadaan setiap umat yang telah terputus dari peringatan Allah, mereka memerlukan rasul yang mengingatkan mereka.
Nagpababa Kami sa iyo niyon upang magpangamba ka sa mga tao at magbabala ka sa kanila. Sila ay ang mga Arabe na walang nakapunta sa kanila na isang sugong nagbababala sa kanila kaya sila ay mga pabaya sa pananampalataya at paniniwala sa kaisahan ng Diyos. Gayon din ang lagay ng bawat kalipunang naputol dito ang pagbabala: nangangailangan ito ng magpapaalaala rito na mga sugo.
Allah, džellešanuhu, objavio ti je ovaj Kur’an, Poslaniče, da bi njime opominjao nevjernike čiji preci nisu imali opominjatelja od Uzvišenog Allaha, pa su nehajni spram vjerovanja i robovanja Allahu (ovdje se misli na Arape). Isti je slučaj i sa svakim narodom koji nema opominjatelja: potreban mu je poslanik koji će ga opominjati.
Bunu sana; kendilerine daha önce onları uyaracak bir peygamber gelmemiş olan Arap bir kavmi korkutman ve uyarman için indirdik. Onlar; imandan ve tevhitten uzak idiler. İşte kendilerine gönderilen uyarı ile aralarındaki bağ kesilmiş olan her ümmetin durumu böyledir. Bu ümmetler, kendilerine (imanı ve tevhidi) hatırlatacak ve uyaracak peygamberlere ihtiyaç duyarlar.
The Quran itself is the proof of Muhammad being the Prophet of God. The Quran calls mankind towards the right path, i.e. the path of righteousness. None of its contents clash with reason and nature. Even fifteen hundred years after the Quran was first revealed, nothing has been detected in it which can be called as irrational or unnatural. This distinct characteristic of the Quran is the greatest proof of its being the book of God. ‘So that you may warn a people.’ Here, ‘people’ refers to the Children of Isma‘il. Every prophet is raised primarily to address his contemporaries. Accordingly, the first addressees of the Prophet Muhammad were his own tribesmen. But although the institution of prophethood ended with him, the Prophethood of Muhammad shall continue until Doomsday—the difference being that, with the Children of Isma‘il, he personally and directly fulfilled his mission, while in respect of all other nations after him, the task of giving the call and fulfilling the mission shall have to be performed by his followers.
I revealed it to you to warn and exhort a nation, the Arabs to whom no Messenger has come to warn them and as a result they are heedless of faith and monotheism. Likewise is the case of every nation which has been away from the exhortation, they need messengers, scholars and preachers to remind them.
TA ban xuống cho Ngươi dùng để cảnh tỉnh đến một dân tộc và cũng là điều cảnh báo đối với họ, họ là những người dân Ả rập mà trước đây tổ tiên của họ chưa từng có Thiên Sứ nào đến để cảnh báo. Bởi thế, họ không hề hay biết gì về đức tin và Tawhid (sự tôn thờ Allah duy nhất), do đó khi thời đại của họ nhận được lời cảnh báo đã làm cho họ xem nhẹ cho những điều thiết thực của lời cảnh tỉnh của Thiên Sứ.
Al-lah te lo reveló para advertir y exhortar a una nación, a los árabes, a quienes ningún mensajero ha llegado a advertirles y, como resultado, son negligentes en cuanto a la fe y el monoteísmo. Así mismo es el caso de cada nación que se ha alejado de la exhortación, necesitan mensajeros, eruditos y predicadores para que se lo recuerden.
Şüphesiz peygamberlerinin dili ile Allah'tan gelen hak kendilerine ulaştıktan sonra bunların çoğunun üzerine Allah tarafından gelen azap kaçınılmaz olmuştur. Ona iman etmeyip küfürleri üzerinde kalmışlardır. Onlar, Allah'a da resulüne de iman etmez ve haktan getirdikleri ile de amel etmezler.
Verses 7 and 8 لَقَدْ حَقَّ الْقَوْلُ عَلَىٰ أَكْثَرِهِمْ فَهُمْ لَا يُؤْمِنُونَ إِنَّا جَعَلْنَا فِي أَعْنَاقِهِمْ أَغْلَالًا (The word has indeed come true about most of them, so they will not believe. Surely We have placed iron collars on their necks, so they are reaching up to their chins, and their heads are forced to remain upraised.) mean that Allah Ta’ ala has already placed before human beings two alternate ways of life - the way of kufr (disbelief) and 'Iman (faith) and the way of Jannah (Paradise) and Jahannam (the Hell) - and to give direction and substance to this call of faith, He also sent prophets and Books. In fact, He went further ahead by giving human beings the choice to first identify what is good or bad for one and then take to either of the two ways. Now if there is that unfortunate person who does neither think, nor ponders over proofs spread throughout nature, nor listens to the call of the prophets, nor deliberates in the Book of Allah, then, once this person has made a choice and has taken to a way thus chosen, Allah Ta’ ala assembles for him everything he needs to achieve that end. One who embraces the wont of disbelief, for him the supply of things and circumstances that would increase his disbelief never run short. This is what has been expressed as: لَقَدْ حَقَّ الْقَوْلُ عَلَىٰ أَكْثَرِهِمْ فَهُمْ لَا يُؤْمِنُونَ (7) which means that against most of these people, because of their choice of the evil, the decisive verdict of Allah - that they are not going to believe - already stands pronounced.
Given next is a similitude of their condition by saying that they look like people whose necks have been shackled in a manner that causes their faces and eyes stay upraised rendering them totally unable to see their way on the ground. If so, it is obvious that one cannot remain safe against the likelihood of falling down into some ditch or abyss.
Then comes another similitude. It was said that it is like a wall having been placed as a barrier all around someone. Thus surrounded, this person becomes unaware of what is going on outside. Similarly, these infidels are surrounded by their ignorance and, on top of it, by their hostility and doggedness. Under these conditions, it is as if the truth present elsewhere simply does not reach them.
Imam Razi (رح) has said that there are two kinds of barriers against perception. One barrier is of the kind that prevents one from seeing even himself. The second barrier is the inability to see one's surrounding. For the disbelievers, both kinds of barriers against seeing the truth were present. Therefore, the first example is that of the first barrier, that is, one who cannot bend his neck to lower his eyes cannot see even his own self or the state in which he exists. Then the second example is that of the second barrier that stops one from seeing his surroundings. (Ruh-ul- Ma’ ani)
The majority of commentators have declared the present verse to be a similitude of their disbelief and hostility only. And some commentators, on the basis of some narrations, have taken it to be the description of an event, that is, Abu Jahl and some others, bent on killing or hurting the Holy Prophet ﷺ ، lunged towards him but Allah Ta’ ala cast curtain over their eyes. Thus, rendered helpless, they went back. Many similar events have been reported in books of Tafsir, such as, Ibn Kathir, Ruh-ul-Ma’ ani, al-Qurtubi, Mazhari and others. But, most of these are weak narrations. The Tafsir of the verse cannot be based on such sources.
Chắc chắn, Allah sẽ trừng phạt đa số bọn họ là một điều quá hiển nhiên, nó sẽ diễn ra sau khi đã được hoàn chỉnh mọi chân lý của Allah từ chính chiếc lưỡi của Thiên Sứ của Ngài đến với họ, rõ ràng như thế mà họ còn chưa chịu tin ở nơi Ngài và tiếp tục ở trên hiện trạng vô đức tin. Bởi vì, họ là những người không tin tưởng nơi Allah và Thiên Sứ của Ngài và cũng không chịu làm theo chân lý được đến với họ.
Talaga ngang kinailangan ang pagdurusa mula kay Allāh para sa higit na marami sa mga ito matapos na umabot sa kanila ang katotohanan mula kay Allāh ayon sa dila ng Sugo Niya, kaya hindi sila sumampalataya sa Kanya at nanatili sila sa kawalang-pananampalataya nila. Kaya sila ay hindi sumasampalataya kay Allāh ni sa Sugo Niya at hindi gumagawa ayon sa inihatid nito sa kanila na katotohanan.
La punizione di Allāh per la maggior parte di costoro è ormai decretata, dopo che giunse loro la verità per conto di Allāh, tramite il Suo Messaggero e non gli credettero e perseverarono nella loro miscredenza: essi non credono né in Allāh né nel Suo Messaggero e non si attengono alla verità che è giunta loro.
The punishment from Allah has become binding on most of these people, after the truth from Allah on the tongue of His Messenger reached them but they did not believe in it and remained on their disbelief. They do not have faith in Allah and nor His Messenger and they do not act on the truth that came to them.
Sungguh azab Allah telah layak ditimpakan kepada kebanyakan dari mereka sesudah mereka mengetahui kebenaran dari Allah melalui lisan Rasul-Nya lalu mereka tidak beriman kepadanya, mereka malah tetap di atas kekufuran mereka, sehingga tidak beriman kepada Allah dan Rasul-Nya dan tidak mengamalkan kebenaran yang dibawa oleh Rasulullah.
Sveznajući Allah odredio je da će biti kažnjena većina ljudi nakon što je protiv njih uspostavljen dokaz jezikom poslanika, jer ne vjeruje i ne prihvata istinu već poriče Allaha i utjeruje u laž Resulullaha, sallallahu alejhi ve sellem. Mnogi ljudi ne znaju istinu koja im je došla.
Le châtiment d’Allah s’abattra sans appel sur la plupart de ces gens, après que la vérité de la part d’Allah leur sera parvenue par l’intermédiaire de Son Messager, qu’ils n’y auront pas cru et qu’ils resteront mécréants. Ils ne croient donc pas en Allah et en Son Messager et ne mettent pas en pratique la vérité qui leur est parvenue.
El castigo de Al-lah ha pasado a ser obligatorio para la mayoría de estas personas, después de que la verdad de Al-lah a través de las palabras de Su Mensajero los alcanzara, sin embargo, no creyeron en ella y permanecieron en su incredulidad. No tienen fe en Al-lah ni en Su Mensajero, y no actúan según la verdad que ha llegado hasta ellos.
Và họ giống như đang bị đóng những chiếc gông cùm ở cổ và Ngài đã gom những đôi tay với cần cổ của họ lại với nhau. Bởi thế, bọn họ trong tư thế bị ngẩng cao đầu lên trời xanh, không thể hạ thấp xuống được chút nào. Bởi vì họ là những kẻ bị gạt bỏ ra khỏi đức tin của Allah, họ là những kẻ đã khước từ Ngài thế nên họ không thể hạ đầu xuống trong lúc bị Ngài phạt.
These people do not have faith nor are they guided. Their example in this is like those in whose necks iron collars that extend all the way up and whose hands are tied to their necks under their chins. As a result, they are forced to lift their heads to the sky and they are unable to lower them. These people are shackled from having faith in Allah and therefore they do not submit to it and they do not lower their heads on account of it.
Perumpamaan mereka dalam hal ini adalah seperti orang-orang yang leher mereka dibelenggu dan tangan mereka dikumpulkan bersama leher mereka di bawah janggut mereka, sehingga hal ini memaksa mereka untuk mengangkat kepala mereka ke langit, sampai-sampai mereka tidak mampu menundukkan kepala. Mereka adalah orang-orang yang terbelenggu dari iman kepada Allah, sehingga mereka tidak mengikuti kebenaran dan tidak menundukkan kepala mereka untuk kebenaran.
Bunların misali, boyunlarına halkalar takılmış olan kimselerin misali gibidir. Onların elleri boyunları ile bir araya getirilip çenelerinin altında toplanmıştır. Bundan dolayı başlarını semaya doğru kaldırmak zorunda kalmışlardır. Başlarını aşağı doğru indiremezler. Bunlar, Allah'a imanı kabul etmezler ve O'na boyun eğmezler. Bundan dolayı başlarını indirmezler.
Te ljude Allah je učinio poput ljudi na čije su vratove stavljeni okovi, tako da im i ruke sežu do podbradaka, te su im glave neizostavno uzdignute, te ih ne mogu spustiti. Eto tako su oni odvraćeni od vjerovanja u Svemogućeg Allaha, pa se nisu kadri povinovati Gospodaru i biti Mu ponizni.
Ang tulad nila roon ay tulad ng nilagyan ng mga posas sa mga leeg nila at pinagsama ang mga kamay nila kasama sa mga leeg nila sa ilalim ng mga pinagtitipunan ng mga balbas nila kaya napilitan sila na mag-angat ng mga ulo nila sa langit saka hindi nila nakakayang magyuko ng mga ulo. Ang mga ito ay mga nakagapos palayo sa pananampalataya kay Allāh kaya hindi sila nagpapasakop sa Kanya at hindi sila nagbaba ng mga ulo nila alang-alang sa Kanya.
Essi sono simili a coloro ai quali sono stati posti dei collari e le cui mani e i cui colli sono stati legati sotto i loro menti, e che sono stati obbligati a sollevare la testa al cielo. Essi non possono abbassarla: per costoro è impossibile la fede in Allāh, e non si sottomettono a Lui né chinano il loro capo dinanzi a Lui.
Ces gens sont semblables à ceux à qui on a mis des carcans au cou et joint les mains au cou en-dessous des mentons. Pris de cette manière, ils sont contraints de lever la tête vers le Ciel sans pouvoir la baisser. Ces gens-là sont privés de croire en Allah et ne se soumettent pas à Lui ni ne baissent la tête devant Lui.
The State of Those Who are decreed to be among the Doomed
Allah says: `In the case of those who are decreed to be among the doomed, when it comes to the matter of being guided, We have made them like a person who has a chain around his neck and whose hands are tied together beneath his chin so that his head is lifted up.' As Allah says:
فَهُم مُّقْمَحُونَ
(so that their heads are raised up.) Mentioning the chains around the neck is sufficient and there is no need to mention the hands, although they are referred to by implication. Al-`Awfi said, narrating from Ibn `Abbas, may Allah be pleased with him, concerning the Ayah:
إِنَّا جَعَلْنَا فِى أَعْنـقِهِمْ أَغْلَـلاً فَهِىَ إِلَى الاٌّذْقَـنِ فَهُم مُّقْمَحُونَ
(Verily, We have put on their necks iron collars reaching to the chins, so that their heads are raised up.) This is like the Ayah:
وَلاَ تَجْعَلْ يَدَكَ مَغْلُولَةً إِلَى عُنُقِكَ
(And let not your hand be tied (like a miser) to your neck)(17:29). meaning that their hands are tied to their necks and they cannot stretch them forth in order to do any good deeds.
فَهُم مُّقْمَحُونَ
(so that their heads are raised up.) according to Mujahid it means their heads are raised, and their hands are placed over their mouths, so they are restrained from doing anything good.
وَجَعَلْنَا مِن بَيْنِ أَيْدِيهِمْ سَدّاً
(And We have put a barrier before them,) Mujahid said, "Between them and the truth."
ومِنْ خَلْفِهِمْ سَدّاً
(and a barrier behind them,) Mujahid said, "Between them and the truth, so they are confused." Qatadah said, "They move from one form of misguidance to another."
فَأغْشَيْنَـهُمْ
(and We have covered them up,) means, `We have blinded their eyes to the truth.'
فَهُمْ لاَ يُبْصِرُونَ
(so that they cannot see.) means, they cannot benefit from goodness or be guided to it. Ibn Jarir said, "It was narrated from Ibn `Abbas, may Allah be pleased with him, that he used to recite "Fa a`shaynahum" instead of Fa'aghshaynahum, from Al-`Asha (weakness of the sight, blindness), which is a complaint of the eye." `Abdur-Rahman bin Zayd bin Aslam said, "Allah placed this barrier between them and Islam and Iman, so that they will never reach it," and he recited:
إِنَّ الَّذِينَ حَقَّتْ عَلَيْهِمْ كَلِمَةُ رَبِّكَ لاَ يُؤْمِنُونَ - وَلَوْ جَآءَتْهُمْ كُلُّ ءايَةٍ حَتَّى يَرَوُاْ الْعَذَابَ الاٌّلِيمَ
(Truly, those, against whom the Word (wrath) of your Lord has been justified, will not believe, Even if every sign should come to them, until they see the painful torment.) (10:96-97). Then he said, "Whoever has been prevented by Allah, will never be able." `Ikrimah said, "Abu Jahl said, `If I see Muhammad, I will do such and such.' Then Allah revealed:
إِنَّا جَعَلْنَا فِى أَعْنـقِهِمْ أَغْلَـلاً
(Verily, We have put on their necks iron collars...) up to:
فَهُمْ لاَ يُبْصِرُونَ
(so that they cannot see.)" He said, "They used to say, `Here is Muhammad,' and he would say, `Where is he Where is he' And he would not be able to see him." Ibn Jarir also recorded this.
وَسَوَآءُ عَلَيْهِمْ أَءَنذَرْتَهُمْ أَمْ لَمْ تُنذِرْهُمْ لاَ يُؤمِنُونَ
(It is the same to them whether you warn them or you warn them not, they will not believe.) means, Allah has decreed that they will be misguided, so warning them will not help them and will not have any effect on them. Something similar has already been seen at the beginning of Surat Al-Baqarah, and Allah also says:
إِنَّ الَّذِينَ حَقَّتْ عَلَيْهِمْ كَلِمَةُ رَبِّكَ لاَ يُؤْمِنُونَ - وَلَوْ جَآءَتْهُمْ كُلُّ ءايَةٍ حَتَّى يَرَوُاْ الْعَذَابَ الاٌّلِيمَ
(Truly, those, against whom the Word (wrath) of your Lord has been justified, will not believe, Even if every sign should come to them, until they see the painful torment.)(10:96-97).
إِنَّمَا تُنذِرُ مَنِ اتَّبَعَ الذِّكْرَ
(You can only warn him who follows the Reminder,) means, `only the believers will benefit from your warning, those who follow the Reminder,' which is the Qur'an.
وَخشِىَ الرَّحْمـنَ بِالْغَيْبِ
(and fears the Most Gracious unseen.) means, even when no one sees him except Allah, may He be blessed and exalted, he knows that Allah is watching him and sees what he does.
فَبَشِّرْهُ بِمَغْفِرَةٍ
(Bear you to such one the glad tidings of forgiveness,) i.e., of his sins,
وَأَجْرٍ كَرِيمٍ
(and a generous reward.) means, one that is vast and great and beautiful. This is like the Ayah:
إِنَّ الَّذِينَ يَخْشَوْنَ رَبَّهُم بِالْغَيْبِ لَهُم مَّغْفِرَةٌ وَأَجْرٌ كَبِيرٌ
(Verily, those who fear their Lord unseen, theirs will be forgiveness and a great reward.) (67:12).
إِنَّا نَحْنُ نُحْىِ الْمَوْتَى
(Verily, We give life to the dead,) means, on the Day of Resurrection. This also indicates that Allah gives life to the heart of whomever He wills among the disbelievers, those whose hearts have died in misguidance, by guiding them after that to the truth. As Allah says after mentioning hardness of the heart:
اعْلَمُواْ أَنَّ اللَّهَ يُحْىِ الاٌّرْضَ بَعْدَ مَوْتِهَا قَدْ بَيَّنَّا لَكُمُ الاٌّيَـتِ لَعَلَّكُمْ تَعْقِلُونَ
(Know that Allah gives life to the earth after its death! Indeed We have made clear the Ayat to you, that you may understand.) (57:17)
وَنَكْتُبُ مَاَ قَدَّمُواْ
(and We record that which they send before (them),) means, their deeds.
وَءَاثَارَهُمْ
(and their traces) means, `We write down the deeds which they used to do themselves, and the legacy they left behind, so We will requite them for that: if it is good, then We will reward them, and if it is evil, then We will punish them.' This is like the Hadith:
«مَنْ سَنَّ فِي الْإِسْلَامِ سُنَّةً حَسَنَةً كَانَ لَهُ أَجْرُهَا، وَأَجْرُ مَنْ عَمِلَ بِهَا مِنْ بَعْدِهِ مِنْ غَيْرِ أَنْ يَنْقُصَ مِنْ أُجُورِهِمْ شَيْئًا، وَمَنْ سَنَّ فِي الْإِسْلَامِ سُنَّةً سَيِّـــئَـةً كَانَ عَلَيْهِ وِزْرُهَا وَوِزْرُ مَنْ عَمِلَ بِهَا مِنْ بَعْدِهِ مِنْ غَيْرِ أَنْ يَنْقُصَ مِنْ أَوْزَارِهِمْ شَيْئًا»
(Whoever starts (or sets an example of) something good in Islam, will have a reward for it, and a reward equal to that of everyone who does it after him, without that detracting from their reward in the slightest. Whoever starts (or sets an example of) something evil in Islam, will bear the burden for that, and a burden equal to that of everyone who does it after him, without that detracting from their burden in the slightest.) This was recorded by Muslim from Jarir bin `Abdullah Al-Bajali, may Allah be pleased with him in which is detailed a story of the people from the Mudar tribe, who were wearing woollen rags. Ibn Abi Hatim recorded this Hadith in full from Jarir bin `Abdullah, may Allah be pleased with him. In it the Prophet then recited:
وَنَكْتُبُ مَاَ قَدَّمُواْ وَءَاثَارَهُمْ
(and We record that which they send before (them), and their traces) Muslim also recorded it with a different chain of narration. There is also another Hadith recorded in Sahih Muslim from Abu Hurayrah, may Allah be pleased with him, who said, "The Messenger of Allah ﷺ said:
«إِذَا مَاتَ ابْنُ آدَمَ انْقَطَعَ عَمَلُهُ إِلَّا مِنْ ثَلَاثٍ: مِنْ عِلْمٍ يُنْتَفَعُ بِهِ، أَوْ وَلَدٍ صَالِحٍ يَدْعُو لَهُ، أَوْ صَدَقَةٍ جَارِيَةٍ مِنْ بَعْدِه»
(When the son of Adam dies, all his deeds come to an end except three: knowledge which is beneficial to others, a righteous child who prays for him, or ongoing charity which he leaves behind. )" Sufyan Ath-Thawri reported that Abu Sa`id said, "I heard Mujahid say concerning the Ayah:
إِنَّا نَحْنُ نُحْىِ الْمَوْتَى وَنَكْتُبُ مَاَ قَدَّمُواْ وَءَاثَارَهُمْ
(Verily, We give life to the dead, and We record that which they send before (them), and their traces) `What they left behind of misguidance."' Ibn Abi Najih and others said, narrating from Mujahid:
مَاَ قَدَّمُواْ
(that which they send before (them),) "Their deeds."
وَءَاثَارَهُمْ
(and their traces). He said, "Their footsteps." This was also the view of Al-Hasan and Qatadah.
وَءَاثَارَهُمْ
(and their traces) means their footsteps. Qatadah said, "If Allah were to have neglected anything with regard to you, O son of Adam, He would have neglected what the wind could remove of these footsteps." But He takes into account the footsteps of the son of Adam and all his deeds; He even takes into account these footsteps and whether they are for the purpose of obeying Allah or disobeying Him. So, whoever can have his footsteps recorded for the purpose of obeying Allah, let him do that. Imam Ahmad recorded that Jabir bin `Abdullah, may Allah be pleased with him, said, "There was an empty area around the Masjid, and Banu Salamah wanted to move to be closer to the Masjid. When the Messenger of Allah ﷺ heard about that, he said to them:
«إِنَّهُ بَلَغَنِي أَنَّكُمْ تُرِيدُونَ أَنْ تَنْتَقِلُوا قُرْبَ الْمَسْجِدِ؟»
(I have heard that you want to move close to the Masjid.) They said, `Yes, O Messenger of Allah, that is what we want.' He said:
«يَا بَنِي سَلِمَةَ دِيَارَكُمْ تُكْتَبْ آثَارُكُمْ، دِيَارَكُمْ تُكْتَبْ آثَارُكُم»
(O Banu Salamah, stay where you are, and your footsteps will be recorded, stay where you are, and your footsteps will be recorded.)" This was also recorded by Muslim from Jabir, may Allah be pleased with him. Imam Ahmad recorded that `Abdullah bin `Amr, may Allah be pleased with him, said, "A man died in Al-Madinah and the Prophet prayed over him, and said,
«يَا لَيْتَهُ مَاتَ فِي غَيْرِ مَوْلِدِه»
(Would that he had died somewhere other than in his place of birth!) A man among the people said, `Why, O Messenger of Allah' The Messenger of Allah ﷺ said:
«إِنَّ الرَّجُلَ إِذَا تُوُفِّيَ فِي غَيْرِ مَوْلِدِهِ، قِيسَ لَهُ مِنْ مَوْلِدِهِ إِلَى مُنْقَطِعِ أَثَرِهِ فِي الْجَنَّة»
(When a man dies somewhere other than in his place of birth, it will be measured for him from where he was born to where his footsteps no longer appear, (and this is the space that will be allocated for him) in Paradise.)" It was also recorded by An-Nasa'i and Ibn Majah. Ibn Jarir narrated that Thabit said, "I was walking with Anas and I began to walk quickly. He took my hand and we walked slowly, and when we had finished praying, Anas said, `I walked with Zayd bin Thabit and I was walking quickly, and he said: O Anas! Do you not feel that your footsteps are being written down"' There is no contradiction between this and the first report, on the contrary, this indicates the same thing somewhat more forcefully. Because these footsteps are being recorded, then those which are setting an example, whether good or bad, are more likely to be recorded. And Allah knows best.
وَكُلَّ شىْءٍ أَحْصَيْنَـهُ فِى إِمَامٍ مُّبِينٍ
(and all things We have recorded with numbers (as a record) in Imam Mubin (a Clear Book).) means, everything that exists is precisely dictated in a record in Al-Lawh Al-Mahfuz. Al-Imam Al-Mubin here refers to the source of all records. This was the view of Mujahid, Qatadah and `Abdur-Rahman bin Zayd bin Aslam. Similarly, Allah also says:
يَوْمَ نَدْعُواْ كُلَّ أُنَاسٍ بِإِمَـمِهِمْ
((And remember) the Day when We shall call together all human beings with their (respective) Imam (record of good and bad deeds)) (17:71). meaning the Book of their deeds which will testify as to their deeds, whether they were good or bad. This is like the Ayat:
وَوُضِعَ الْكِتَـبُ وَجِـىءَ بِالنَّبِيِّيْنَ وَالشُّهَدَآءِ
(and the Book will be placed (open), and the Prophets and the witnesses will be brought forward) (39:69), and
وَوُضِعَ الْكِتَـبُ فَتَرَى الْمُجْرِمِينَ مُشْفِقِينَ مِمَّا فِيهِ وَيَقُولُونَ يوَيْلَتَنَا مَا لِهَـذَا الْكِتَـبِ لاَ يُغَادِرُ صَغِيرَةً وَلاَ كَبِيرَةً إِلاَّ أَحْصَاهَا وَوَجَدُواْ مَا عَمِلُواْ حَاضِرًا وَلاَ يَظْلِمُ رَبُّكَ أَحَدًا
(And the Book (one's Record) will be placed, and you will see the criminals, fearful of that which is (recorded) therein. They will say: "Woe to us! What sort of Book is this that leaves neither a small thing nor a big thing, but has recorded it with numbers!" And they will find all that they did, placed before them, and your Lord treats no one with injustice.) (18:49).
Estas personas no tienen fe ni dirección. Su ejemplo en esto es el de aquellos cuyos cuellos están sometidos por argollas de hierro que se extienden hacia arriba y cuyas manos están atadas a sus cuellos debajo de sus barbillas. Como resultado, se ven obligados a levantar la cabeza hacia el cielo y no pueden bajarlas. Estas personas se ven impedidas de tener fe en Al‑lah y, por lo tanto, no se someten a Él ni bajan sus cabezas a causa de ello.
Naglagay Kami sa harapan nila ng isang harang sa katotohanan at sa likuran nila ng isang harang. Bumalot Kami sa mga paningin nila palayo sa katotohanan kaya sila ay hindi nakakikita ayon sa pagkakitang makikinabang sila. Nangyari iyon sa kanila matapos na lumitaw ang pagmamatigas nila at ang pagpupumilit nila sa kawalang-pananampalataya.
Svevišnji Allah stavio je ispred onih koji ne vjeruju pregradu od tmina, i iza njih je pregradu postavio, te im je oduzeo moć zapažanja, zbog čega ne vide i ne izvlače koristi. To im se dogodilo nakon što su pokazali inat i ustrajali u nevjerstvu.
Puse delante de ellos una barrera que les impide ver la verdad y otra detrás de ellos. Cubrí sus ojos de la verdad para que no puedan verla de modo que sea beneficiosa para ellos. Esto les aconteció después de que su obstinación y persistencia en la incredulidad se hicieron evidentes.
I placed before them a barrier to the truth and behind them another barrier. I covered their eyes from the truth so they cannot see in a manner that is of benefit to them. This happened to them after their stubborness and persistence in disbelief became apparent.
Nous mettrons devant eux et derrière eux une barrière qui les empêchera d’atteindre la vérité et Nous voilerons leur vue de telle manière qu’ils ne s’en serviront pas à leur profit. Ceci leur arrivera lorsque s’avèreront leur entêtement et leur persistance dans la mécréance.
E stabilimmo, dinanzi a loro, una barriera tra loro e la verità, e una barriera alle loro spalle; e offuscammo la loro vista dinanzi alla verità; essi non possono vedere in modo da trarne vantaggio, e tutto ciò è accaduto loro dopo che fu evidente la loro ostinazione e la loro perseveranza nella miscredenza.
Và TA đã dùng một bức tường làm tấm rào cản trước mặt và phía sau lưng chúng đối với việc tiếp cận chân lý, thế nên TA khiến chúng chẳng nhìn thấy được gì có lợi. Bởi thế, điều đó sẽ xảy ra với những kẻ sau khi thể hiện mình là những kẻ ngang tàn và bướng bỉnh xuất phát từ sự phủ nhận Allah.
Kami menempatkan penghalang dari kebenaran di depan mereka, penghalang dari belakang mereka, dan Kami menutup penglihatan mereka dari kebenaran sehingga mereka tidak melihat kebenaran dengan penglihatan yang membuat mereka bisa mengambil manfaat darinya. Hal itu terjadi pada mereka sesudah mereka menentang dan tetap bersikukuh di atas kekufuran.
Onların önlerine ve arkalarına hak ile onların arasını ayıran setler çektik ve onların gözlerini hakka karşı kapattık. Onlar; hakkı kendilerine fayda verecek şekilde göremezler. Bu durum, onların küfürlerinde ısrar etmelerinin ve inat etmelerinin ortaya çıkmasından sonra olmuştur.
Les da lo mismo a estos incrédulos que se oponen a la verdad, ya sea que tú, Mujámmad, los adviertas o no. No aceptarán lo que has traído de Al-lah.
Per questi miscredenti avversi alla verità è lo stesso che tu incuta loro timore, o Muħammed, o non lo faccia; essi non credono a ciò che hai comunicato per conto di Allāh.
Kad se radi o nevjernicima, koji iz inata ne žele prihvatiti istinu, svejedno je njima – opominjao ih ili ne opominjao, Božiji Poslaniče, oni neće povjerovati u ono što si donio.
It is all the same to these disbelievers who oppose the truth, whether you, O Muhammad, warn them or you do not warn them. They will not accept what you have brought from Allah.
Quả thật, những kẻ phủ nhận đức tin và còn luôn tỏ vẻ ngông cuồng tự đại thì cho dù Ngươi - hỡi Muhammad - có răn đe họ hoặc bỏ mặc chúng đi chăng nữa thì điều đó cũng chỉ là dư thừa. Bởi vì, chúng là những kẻ không tin tưởng về những gì được Ngươi mang đến từ Allah.
Magkapantay sa ganang mga tagatangging sumampalataya na nagmamatigas na ito sa katotohanan na nagpangamba ka man sa kanila, O Muḥammad, o hindi ka nagpangamba sa kanila, sila ay hindi sumasampalataya sa inihatid mula sa ganang kay Allāh.
Sama saja bagi orang-orang kafir yang menentang kebenaran itu, apakah kamu -wahai Muhammad- memperingatkan mereka atau tidak, karena mereka tetap tidak akan beriman pada ajaran yang kamu datangkan dari sisi Allah.
Ey Muhammed! İnatla hakka karşı çıkan bu kâfirleri korkutsan da, korkutmasan da onlar için birdir. Onlar, senin Allah katından getirdiklerine iman etmezler.
Il est égal à ces mécréants qui rejettent obstinément la vérité, que tu les menaces ou que tu ne les menaces pas, ô Muħammad. Ils ne croiront jamais en ce que tu apportes de la part d’Allah.
Tunay na ang nakikinabang nang totohanan sa pagbabala mo ay ang sinumang nagpatotoo sa Qur'ān na ito, sumunod sa nasaad dito, at nangamba sa Panginoon niya sa pag-iisa kung saan hindi nakakikita sa kanya ang iba pa sa kanya. Kaya magbalita ka sa sinumang ito ang mga katangian niya ng magpapatuwa sa kanya na pagbura ni Allāh sa mga pagkakasala niya at kapatawaran Niya sa mga ito. Kabilang sa gantimpalang sukdulan na naghihintay sa kanya sa Kabilang-buhay ay ang pagpasok sa Paraiso.
In verità, colui che trae davvero beneficio dall'avvertimento è colui che crede in questo Corano e che si attiene al suo contenuto e che teme il suo Dio nel proprio intimo, dove gli altri non possono vederlo. Informa colui che possiede tali caratteristiche di ciò che lo compiacerà: la cancellazione dei peccati da parte di Allāh, il perdono e la grande ricompensa che lo attende nell'Aldilà, ovvero l'ingresso nel Paradiso.
The person who really benefits from your warning is the one who accepts this Qur’ān and follows what is contained in it, and who fears His Lord in solitude where nobody else sees him. So tell those who have these attributes the pleasing news of Allah’s wiping out their sins and HForgiving them and of a great reward awaiting them in the Hereafter, which is entry into Paradise.
Quả thật, lời cảnh báo của Ngươi có giá trị đối với những người nào tin tưởng nơi Qur'an và tuân theo những gì được mang lại từ Nó, những người luôn biết kính sợ Thượng Đế của y lúc ở một mình nghĩa là ở nơi không ai nhìn thấy y. Bởi thế, hãy loan tin mừng cho những ai có được phẩm chất tốt đẹp đó được Allah sẽ xóa hết mọi tội lỗi của y và được Ngài tha thứ, không những thế Ngài còn ban cho một phần thưởng thật là hậu hĩ đang chờ đợi y ở Đời Sau đó chính là được bước vào Thiên Đàng.
Sesungguhnya orang yang benar-benar mengambil manfaat dari peringatanmu adalah orang yang membenarkan Al-Qur`ān ini dan mengikuti ajaran kandungannya, serta takut kepada Tuhannya dalam kesendiriannya, yaitu di saat tidak ada yang melihatnya kecuali Allah. Oleh sebab itu, kabarkanlah kepada orang yang bersifat demikian dengan kabar yang membahagiakannya, yaitu bahwa Allah akan menghapus dosa-dosanya, mengampuninya, dan pahala besar menantikannya di akhirat, yaitu masuk surga.
If a man’s neck is encircled by chains, his head will stay raised and he will not be able to see anything below. This is the picture of those proud individuals who are so engrossed in self-aggrandisement that they are unable to see any reality beyond themselves. Such people never admit the Truth. It is very important for a man to be inclined to admit the Truth in order to avail of guidance; he should always be conscious and fearful of having to appear before God; he should never settle for anything less than the whole and absolute Truth. People who are so inclined towards the Truth as soon as it appears, consequently receive the greatest reward from God.
Gerçekten senin uyarmandan ancak bu Kur'an'ı doğrulayan, Kur'an'da gelen şeylere tabi olan ve kimsenin görmeyeceği yerde yalnız başına iken Rabbinden korkan kimse istifade eder. Böyle özelliklere sahip olan kimseye, Allah tarafından günahlarının silinip bağışlanması kendisini sevindiren ve ahirette kendisini bekleyen büyük bir mükâfatı haber ver. İşte bu mükâfat cennettir.
Tvoja će opomena, Vjeronavjestitelju, biti od koristi samo onom koji vjeruje u časni Kur’an i slijedi ga, te se uvijek, pa i u samoći, boji Milostivog Allaha, a ne vidi Ga niko drugi. Eto takvog obraduj oprostom svih grijeha i golemom nagradom u džennetu.
La persona que realmente se beneficia de su advertencia es la que acepta este Corán y sigue lo que está establecido en él, y aquel que teme a su Señor en soledad, donde nadie más lo ve. Así que diles a aquellos que tienen estos atributos las gratas noticias de que Al-lah limpia sus pecados y los perdona, así como de una gran recompensa que les espera en el Más Allá, que es la entrada al Paraíso.
Celui qui tire véritablement profit de ton avertissement est celui qui croit en ce Coran, suit ce qu’il contient et craint Allah lorsqu’il est seul et que personne d’autre que Lui ne le voit. Annonce à ceux qui possèdent ces caractéristiques, qu’Allah effacera leurs péchés et les leur pardonnera et qu’Il leur réserve une rétribution immense dans l’au-delà qui est le Paradis.
Al-lah revivirá a los muertos a fin de que rindan cuentas en el día de la resurrección. Las buenas y malas acciones que realizan en esta vida son registradas para ser recompensadas en la siguiente, así como las buenas y malas consecuencias de sus acciones, como el bien que surge de la caridad después de que fallecen y los males que resultan de sus fechorías. Hemos tenido en cuenta todo y lo hemos registrado en un libro claro, que es la Tabla Protegida.
Modern research has established that whatever a man utters remains preserved in the atmosphere in the form of vibrations or waves. Similarly, the image of the actions which a man performs remains preserved in the form of light waves. In other words, every individual in this world is being constantly video-recorded. It should be borne in mind that in this world, without a man’s knowledge and quite independent of his will, his utterances and actions, being completely recorded and preserved, could be replayed any time later.
Tunay na Kami ay nagbibigay-buhay sa mga patay sa pamamagitan ng muling pagkabuhay nila para sa pagtutuos sa Araw ng Pagbangon, nagtatala ng anumang ipinauna nila sa buhay nilang pangmundo na mga gawaing maayos at masagwa, at nagtatala ng anumang mayroon sila na bakas na natitira matapos ng pagkamatay nila, na maayos gaya ng kawanggawang nagpapatuloy o masagwa gaya ng kawalang-pananampalataya. Nag-isa-isa nga Kami sa bawat bagay sa isang talaang maliwanag, ang Tablerong Pinangangalagaan.
Sesungguhnya Kami yang menghidupkan orang-orang yang mati dan membangkitkan mereka pada hari Kiamat untuk menghadapi hisab. Kami mencatat amal saleh dan amal buruk yang mereka lakukan semasa hidup di dunia. Kami juga menulis usaha mereka yang ada efeknya setelah kematian mereka berupa amalan saleh seperti sedekah jariah, atau amalan buruk seperti kekufuran. Kami telah mencatat segala sesuatu dalam satu kitab yang jelas, yaitu Loh Mahfuz.
In verità, Noi riporteremo in vita i morti, radunandoli per il Rendiconto, nel Giorno della Resurrezione, e annotiamo le buone e le cattive azioni che hanno commesso nella vita terrena; e annotiamo ogni cosa che avranno tramandato, dopo la loro morte: buona, come l'elemosina duratura, o cattiva, come la miscredenza. Abbiamo tenuto il conto di tutto ciò in un chiaro Libro, ovvero la Matrice del Libro.
Svemogući Allah oživit će mrtve, izvest će ih iz kaburova radi polaganja računa, a sve je Allah zapisao, dobro i zlo, što su ljudi radili. Allah će dati nagradu za svako dobro kojem je čovjek bio uzrok, kao npr. trajna sadaka, odnosno kazniti za hrđavo djelo, kao npr. djelo nevjerstva koje ljudi čine ugledajući se na njega. Sveznajući je Allah sve to pobrojao u Levhi-mahfuzu.
Chắc chắn TA sẽ làm cho người chết sống lại bằng việc phục sinh vào Ngày Tận Thế để phân xử họ. TA đã ghi chép lại hết mọi điều mà họ đã từng làm trong cuộc sống ở trần gian này dù tốt hay xấu, và TA vẫn không bỏ sót những việc làm mà họ để lại hậu thế sau khi chết như những loại tài sản bố thí còn lưu truyền hoặc sự vô đức tin của y hãy vẫn còn tồn tại. Tất cả đều được TA cho ghi chép lại thật chi tiết trong Quyển Sổ Mẹ.
Şüphesiz hesap için kıyamet günü ölüleri ancak biz diriltiriz. Onların dünya hayatında iken işlemiş oldukları salih amelleri ve kötü amelleri yazarız. Aynı şekilde ölümlerinden sonra onlardan geriye kalan sadaka-i câriye gibi salih olan şeyleri yahut küfür gibi kötü amelleri de yazarız. Biz, her şeyi kesin bir şekilde apaçık bir kitapta yazmışızdır ki, o kitap Levh-i Mahfûz'dur.
In verse 12, by saying: وَنَكْتُبُ مَا قَدَّمُوا وَآثَارَهُمْ (and We are recording whatever (deeds) they send ahead and whatever effects they leave behind.), the doing of deeds has been equated with 'sending ahead' to point out that good or bad deeds done in the mortal world have not gone the way of all flesh right here. Instead of that, these were their wherewithal, their baggage that has gone ahead of them to their destination in the next world that they have to confront. Now, if these deeds were good, they will make them look handsome in Paradise, and if they were bad, the embers of Hell will be their fate. The real purpose of 'recording' these deeds is to keep them preserved. Writing too is a means of doing that, so that there remains no probability of error, forgetfulness, increase or decrease.
The effects of deeds are also recorded like the deeds themselves
The terse statement: وَآثَارَهُمْ (wa 'atharahum: and their effects) in Verse 12 means that the way deeds done by them are written, so are their effects too. The word: آثَارَ (athar: traces, or effects) denotes fruits, outcomes and consequences that show up later and keep surviving. For example, someone helped people learn their religion, told them about its injunctions or wrote a book for to enable them to get the best out of their faith, or instituted some sort of endowment that turned out to be beneficial for people after him and, for that matter, did something that brought benefit to common Muslims, then, as far as the effects of this good deed remain, and as long as they bring fruits, they all will continue to be written in his Book of Deeds. Similar is the case of bad deeds, the evil fruits and effects of which continue to remain in the world. For example, someone instituted oppressive laws, or institutions that tend to corrupt the human deeds and morals, or made people follow the way of evil outcomes of his deed keep taking shape, these will continue to be recorded in his Book of Deeds - as it has been said by the Holy Prophet ﷺ himself while explaining this verse. Narrates Sayyidna Jarir Ibn ` Abdullah al-Bajali ؓ that the Holy Prophet ﷺ said:
مَن سَنَّ سُنَّۃً حَسَنَۃً فَلہ، اَجرُھَا وَاَجرُ مَن عَمَلَ بِھَا مِن م بَعدِہٖ مِن غَیرِ اَن یُنقَصَ مَن اُجُورِھِم شَیٔاً وَّمن سَنَّ سُنَّۃً کَانَ عَلَیہِ وزرُھا وَ وِزرُ مَن عَمِل بِھَا مِن م بَعدِہٖ لَا یُنقَصُ مِن اَوزَارِھِم شَیٔاً ، ثُمَّ تَلَا وَ نَکتُبُ مَا قَدَّمُوا وَ آثارَھُم،
Whoever started a good practice, he will have its reward, and the reward of whoever acts in accordance with it after him, without the least decrease in the reward of others acting upon it. And whoever started a bad practice, on him shall be its sin along with the sin of whoever acts in accordance with it after him, without the least decrease in the sins of others acting upon it" - Ibn Kathir from Ibn Abi Hatim.
۔
The word: آثارَ (athar: traces or effects) is also used in the sense of footprints. As in Hadith, when one walks to the Masjid, one good deed is recorded at every step he takes. Some Hadith narrations seem to indicate that the word: آثارَ (athar: traces) appearing in this verse refers to these very footprints. The way the reward of Salah is written down, similarly, on every step taken while going for Salah, one good deed is recorded. At this stage in his Tafsir, Ibn Kathir has put together all narrations that mention that there were many people in Madinah whose homes were at some distance from the Prophet's Masjid. They thought of setting up their homes closer to the Masjid. The Holy Prophet ﷺ told them not to do that. He advised them: Live where you do. When you walk in from afar, do not take this time to have been wasted. The more your steps, the more shall be your reward.
There could be a possible doubt here in that the present Surah is Makki, while the event mentioned in these Hadith belongs to Madinah. This could be answered by saying that the verse might as well be in its general sense - that is, the traces of deeds are also written - and that this verse may have been revealed in Makkah. But thereafter, when this event came to pass in Madinah, he mentioned this verse in support. Then he counted footprints too within the effects and traces the writing of which has been mentioned in this verse of the Qur'an. This way the apparent contradiction between these two explanations also stands removed (as explicated and preferred by Ibn Kathir).
I shall bring the dead back to life by resurrecting them to give account on the day of resurrection. we record the good and the bad deeds that they send forth in this life to be rewarded for in the next, and we also record the good and bad aftereffects from their actions, such as the good that comes out of charity after they pass away and the evils that result of their misdeeds. We have counted everything, and recorded it in a clear book, which is the preserved tablet.
C’est Nous qui faisons revivre les morts afin de leur faire rendre des comptes le Jour de la Résurrection et Nous consignerons leurs bonnes œuvres comme leurs mauvaises. De même, Nous continuerons à consigner après leur mort les œuvres qui continueront à leur rapporter de bonnes ou de mauvaises actions, comme les aumônes continues ou les actes de mécréance. Nous avons consigné toute chose dans un Livre clair qui est la Table Préservée.
"Dan buatlah bagi mereka suatu perumpamaan, yaitu pen-duduk suatu negeri ketika utusan-utusan datang kepada mereka; (yaitu) ketika Kami mengutus kepada mereka dua orang utusan, lalu mereka mendustakan keduanya; kemudian Kami kuatkan dengan (utusan) yang ketiga, maka ketiga utusan itu berkata, 'Sesungguhnya kami adalah orang-orang yang diutus kepadamu.' Mereka menjawab, 'Kamu tidak lain hanyalah manusia seperti kami dan Allah Yang Maha Pemurah tidak menurunkan sesuatu pun, kamu tidak lain hanyalah pendusta belaka.' Mereka berkata, 'Tuhan kami mengetahui bahwa sesungguhnya kami adalah orang yang diutus kepada kamu. Dan kewajiban kami tidak lain hanya-lah menyampaikan (perintah Allah) dengan jelas.' Mereka menja-wab, 'Sesungguhnya kami bernasib malang karena kamu, sesung-guhnya jika kamu tidak berhenti (menyeru kami), niscaya kami akan merajam kamu dan kamu pasti akan mendapat siksa yang pedih dari kami.' Utusan-utusan itu berkata, 'Kemalanganmu itu adalah karena kamu sendiri. Apakah jika kamu diberi peringatan (kamu mengancam kami)? Sebenarnya kamu adalah kaum yang melampaui batas.' Dan datanglah dari ujung kota, seorang laki-laki (Habib an-Najjar) dengan bergegas ia berkata, 'Hai kaumku, ikutilah utusan-utusan itu, ikutilah orang yang tiada meminta balasan kepadamu; dan mereka adalah orang-orang yang menda-pat petunjuk. Mengapa aku tidak menyembah (Tuhan) yang telah menciptakanku dan yang hanya kepadaNya-lah kamu (semua) akan dikembalikan? Mengapa aku akan menyembah tuhan-tuhan selainNya? Jika (Allah) Yang Maha Pemurah menghendaki kemu-daratan terhadapku, niscaya syafa'at mereka tidak memberi manfaat sedikit pun bagi diriku dan mereka tidak (pula) dapat menyelamatkanku? Sesungguhnya aku kalau begitu pasti berada dalam kesesatan yang nyata. Sesungguhnya aku telah beriman kepada Tuhanmu; maka dengarkanlah (pengakuan keimanan)ku. Dikatakan (kepadanya), 'Masuklah ke surga.' Ia berkata, 'Alang-kah baiknya sekiranya kaumku mengetahui, apa yang menyebabkan Tuhanku memberi ampun kepadaku dan menjadikan aku termasuk orang-orang yang dimuliakan.' Dan Kami tidak menurunkan ke-pada kaumnya sesudah dia (meninggal) suatu pasukan pun dari langit dan tidak layak Kami menurunkannya. Tidak ada siksaan atas mereka melainkan satu teriakan suara saja; maka tiba-tiba mereka semuanya mati. Alangkah besarnya penyesalan terhadap hamba-hamba itu, tidaklah datang seorang rasul pun kepada me-reka melainkan mereka selalu memperolok-olokkannya. Tidakkah mereka mengetahui betapa banyaknya umat-umat sebelum mereka yang telah Kami binasakan, bahwasanya orang-orang (yang telah Kami binasakan) itu tiada kembali kepada mereka. Dan setiap mereka semuanya akan dikumpulkan lagi kepada Kami." (Yasin: 13-32).
(13) Maksudnya, buatlah untuk mereka yang mendusta-kan kerasulanmu, yang menolak seruanmu sebuah perumpamaan yang dapat mereka jadikan pelajaran dan menjadi nasihat bagi mereka jika mereka diberi taufik untuk kebaikan. Perumpamaan itu adalah para penduduk suatu negeri dan apa yang terjadi dari perbuatan mereka, yaitu pendustaan terhadap para utusan Allah, serta apa-apa yang menimpa mereka berupa hukuman dan azab dariNya. Menyebutkan secara pasti negeri yang dimaksud, kalau saja ada gunanya tentu Allah menyebutkannya. Maka mencoba menebaknya atau yang serupa dengannya termasuk tindakan ceroboh dan berbicara tanpa dasar pengetahuan. Maka dari itu, apabila ada seseorang yang membicarakan tentang perkara semisal ini, Anda akan menjumpainya simpang siur dan berbeda-beda pendapat yang tidak mempunyai kepastian, yang dengan begitu Anda tahu bahwa sesungguhnya jalan ilmu yang shahih adalah berhenti pada data-data yang tepat dan tidak menyentuh hal-hal yang tidak ada gunanya. Dan dengan cara seperti ini jiwa akan menjadi bersih dan ilmunya makin bertambah. Sementara, orang yang jahil mengira bahwa bertambahnya ilmu itu dengan cara menyebutkan pendapat-pendapat yang tidak ada dalilnya, tidak ada argumennya dan tidak pula ada faidahnya selain mengacaukan pikiran dan terbiasa dengan perkara-perkara yang masih diragukan kebenarannya. Ringkasnya, negeri tersebut telah dijadikan oleh Allah sebagai perumpamaan bagi para mukhathabin (lawan bicara) ﴾ إِذۡ جَآءَهَا ٱلۡمُرۡسَلُونَ ﴿ "ketika utusan-utusan datang kepada mereka," dari Allah سبحانه وتعالى; memerintah mereka beribadah kepada Allah سبحانه وتعالى semata dan menuluskan kepatuhan hanya kepadaNya, dan mencegah mereka dari syirik dan maksiat-maksiat.
(14) ﴾ إِذۡ أَرۡسَلۡنَآ إِلَيۡهِمُ ٱثۡنَيۡنِ فَكَذَّبُوهُمَا فَعَزَّزۡنَا بِثَالِثٖ ﴿ "Yaitu ketika Kami meng-utus kepada mereka dua orang utusan, lalu mereka mendustakan kedua-nya; kemudian kami kuatkan dengan ketiga." Maksudnya, Kami perkuat keduanya dengan orang ketiga, sehingga mereka menjadi tiga orang utusan, sebagai bentuk perhatian Allah سبحانه وتعالى kepada mereka dan sebagai penegakan hujjah dengan berdatangannya para rasul (utusan) itu kepada mereka secara bergantian, ﴾ فَقَالُوٓاْ ﴿ "maka mereka berkata," kepada mereka (orang-orang yang musyrik itu),﴾ إِنَّآ إِلَيۡكُم مُّرۡسَلُونَ ﴿ "Sesungguhnya kami adalah orang-orang yang diutus kepadamu."
(15) Lalu mereka menjawab para rasul itu dengan jawaban yang masih tetap populer di kalangan orang-orang yang menolak dakwah para rasul, seraya berkata, ﴾ قَالُواْ مَآ أَنتُمۡ إِلَّا بَشَرٞ مِّثۡلُنَا ﴿ "Kamu tidak lain hanyalah manusia seperti kami," artinya, apa yang membuat kalian merasa lebih utama dan unggul daripada kami? Para rasul berkata kepada umat mereka, Kami tiada lain manusia biasa seperti kalian, akan tetapi Allah memberikan karunia kepada siapa saja yang Dia kehendaki di antara hamba-hambaNya.
﴾ وَمَآ أَنزَلَ ٱلرَّحۡمَٰنُ مِن شَيۡءٍ ﴿ "Dan Allah Yang Maha Pemurah tidak me-nurunkan sesuatu pun," artinya, mereka mengingkari keseluruhan kerasulan; lalu mereka juga mengingkari orang-orang yang ber-bicara kepada mereka (tentang kerasulan tersebut), seraya mengata-kan, ﴾ إِنۡ أَنتُمۡ إِلَّا تَكۡذِبُونَ ﴿ "Kamu tidak lain hanyalah pendusta belaka."
(16) Rasul yang tiga itu mengatakan, ﴾ رَبُّنَا يَعۡلَمُ إِنَّآ إِلَيۡكُمۡ لَمُرۡسَلُونَ ﴿ "Rabb kami lebih mengetahui bahwa sesungguhnya kami adalah orang yang diutus kepada kamu," maka jika kami adalah orang-orang pen-dusta, tentu Allah pasti telah menampakkan kehinaan kami dan pasti Dia segera menimpakan azabNya terhadap kami.
(17) ﴾ وَمَا عَلَيۡنَآ إِلَّا ٱلۡبَلَٰغُ ٱلۡمُبِينُ ﴿ "Dan kewajiban kami tidak lain hanyalah menyampaikan dengan jelas," yakni, menyampaikan dengan jelas yang dengannya perkara-perkara menjadi terjelaskan yang memang dituntut untuk dijelaskan. Adapun selain dari itu berupa ayat-ayat usulan atau minta dipercepatnya azab, maka bukan tugas kami. Tugas kami hanyalah menyampaikan dengan jelas, dan kami telah melaksanakan dan menjelaskannya kepada kalian. Jika kalian menjadikannya sebagai petunjuk, maka itu adalah bagian yang baik dan taufik bagi kalian, namun jika kalian sesat, maka kami sama sekali tidak mempunyai urusan apa pun.
(18) Kemudian para penduduk negeri itu berkata kepada para rasulnya, ﴾ إِنَّا تَطَيَّرۡنَا بِكُمۡۖ ﴿ "Sesungguhnya kami bernasib malang karena kamu," artinya, kami tidak melihat dari kedatangan kalian dan hubungan kalian dengan kami selain keburukan.
Ini adalah keanehan yang paling aneh, di mana orang yang datang kepada mereka dengan membawa nikmat yang paling mulia lagi paling besar yang dikaruniakan Allah kepada hamba-hambaNya dan karamah yang paling besar yang dianugerahkan kepada mereka serta kebutuhan mereka kepadanya di atas semua kebutuhan, dianggap datang dengan kondisi keburukan yang makin menambah keburukan yang mereka anut dan mereka me-rasa sial karenanya. Sesungguhnya tidak adanya pertolongan dan ketiadaan taufik dapat berakibat buruk terhadap seseorang yang lebih besar daripada apa yang dilakukan oleh musuhnya.
Kemudian mereka mengancam para rasul seraya mengata-kan, ﴾ لَئِن لَّمۡ تَنتَهُواْ لَنَرۡجُمَنَّكُمۡ ﴿ "Sungguh jika kamu tidak berhenti, niscaya kami akan merajam kamu." Maksudnya, niscaya kami membunuh kalian dengan cara melempari kalian dengan batu hingga menjadi pem-bunuhan yang paling sadis, ﴾ وَلَيَمَسَّنَّكُم مِّنَّا عَذَابٌ أَلِيمٞ ﴿ "dan kamu pasti akan mendapatkan siksa yang pedih dari kami."
(19) Para rasul itu berkata kepada mereka, ﴾ طَٰٓئِرُكُم مَّعَكُمۡ ﴿ "Ke-malanganmu itu adalah karena kamu sendiri," yaitu syirik dan keja-hatan yang ada pada kalian yang berakibat pada terjadinya hal-hal yang tidak diinginkan, berupa bencana dan dicabutnya hal-hal yang dicintai dan nikmat. ﴾ أَئِن ذُكِّرۡتُمۚ ﴿ "Apakah jika kamu diberi peringatan," yakni, karena kami mengingatkan kalian kepada apa yang di situ terdapat kebaikan dan nasib baik kalian, maka kalian mengatakan kepada kami apa yang telah kalian katakan? ﴾ بَلۡ أَنتُمۡ قَوۡمٞ مُّسۡرِفُونَ ﴿ "Sebenarnya kamu adalah kaum yang berlebihan," melampaui batas lagi sombong dalam bicara. Maka seruan mereka (para rasul itu) tidak menambah selain mereka semakin jauh dan semakin sombong.
(20) ﴾ وَجَآءَ مِنۡ أَقۡصَا ٱلۡمَدِينَةِ رَجُلٞ يَسۡعَىٰ ﴿ "Dan datanglah dari ujung kota seorang laki-laki dengan bergegas," karena sangat bersemangat untuk memberikan nasihat kepada kaumnya ketika ia telah mendengar apa yang diserukan oleh para rasul dan ia beriman kepadanya serta mengetahui penolakan kaumnya terhadap mereka, seraya berkata, ﴾ يَٰقَوۡمِ ٱتَّبِعُواْ ٱلۡمُرۡسَلِينَ ﴿ "Hai kaumku, ikutilah utusan-utusan itu." Orang itu memerintah mereka supaya mengikuti para rasul dan mena-sihatkan hal itu kepada mereka serta memberikan kesaksian akan kerasulan para rasul itu.
(21) Kemudian orang itu menjelaskan sebagai dukungan terhadap apa yang dipersaksikannya dan diserukannya, seraya ber-kata, ﴾ ٱتَّبِعُواْ مَن لَّا يَسۡـَٔلُكُمۡ أَجۡرٗا ﴿ "Ikutilah orang yang tiada meminta balasan kepadamu." Ikutilah orang yang menasihati kalian dengan nasihat yang membawa kebaikan kepada kalian, dan ia tidak mengingin-kan harta ataupun imbalan dari kalian atas nasihat dan bimbingan-nya kepada kalian. Ini mengharuskan untuk mengikuti orang yang sifatnya seperti itu. Lebih dari itu bisa dikatakan, Bisa saja dia mengajak dan tidak mengambil upah, akan tetapi dia tidak berada di atas yang haq? Kemungkinan ini ditolak dengan FirmanNya, ﴾ وَهُم مُّهۡتَدُونَ ﴿ "Sedangkan mereka adalah orang-orang yang mendapat petunjuk," karena mereka tidak mengajak kecuali kepada hal-hal yang dikukuhkan oleh akal sehat akan kebaikannya, dan mereka pun tidak mencegah kecuali apa yang dibenarkan oleh akal sehat akan keburukannya.
(22-25) Seolah-olah kaumnya belum juga menerima nasi-hatnya, bahkan mereka kembali mencelanya karena mengikuti para rasul dan mengikhlaskan kepatuhan hanya kepada Allah سبحانه وتعالى semata, maka ia berkata, ﴾ وَمَا لِيَ لَآ أَعۡبُدُ ٱلَّذِي فَطَرَنِي وَإِلَيۡهِ تُرۡجَعُونَ ﴿ "Mengapa aku tidak menyembah Tuhan yang telah menciptakanku dan yang hanya kepada-Nya-lah kamu akan dikembalikan?" Artinya, apa yang menghalangiku untuk beribadah kepada Yang berhak untuk diibadahi (disembah), sebab Dia-lah yang telah menjadikan dan menciptakanku serta memberiku rizki dan kepadaNya tempat kembali semua makhluk, lalu Dia akan memberikan balasan kepada mereka menurut amal-amal perbuatan mereka. Maka Tuhan yang di TanganNya pen-ciptaan, rizki, dan keputusan di antara manusia di dunia dan di akhirat, Dia-lah yang berhak disembah, disanjung dan dipuji, bukan yang tidak memiliki manfaat, tidak menimpakan bahaya, tidak bisa memberi dan menahan (keburukan), tidak pula memiliki hak mematikan, menghidupkan ataupun membangkitkan kembali. Maka dari itu Dia berfirman,﴾ ءَأَتَّخِذُ مِن دُونِهِۦٓ ءَالِهَةً إِن يُرِدۡنِ ٱلرَّحۡمَٰنُ بِضُرّٖ لَّا تُغۡنِ عَنِّي شَفَٰعَتُهُمۡ شَيۡـٔٗا ﴿ "Mengapa aku akan menyembah ilah-ilah selainNya? Jika Yang Maha Pemurah menghendaki kemudaratan terhadapku, niscaya syafa'at mereka tidak memberi manfaat sedikitpun bagi diriku," karena tidak ada seorang pun yang dapat memberikan syafa'at di sisi Allah kecuali berdasarkan izin dariNya, maka syafa'at mereka sama sekali tidak bermanfaat bagi mereka, ﴾ وَلَا يُنقِذُونِ ﴿ "dan mereka tidak pula dapat menyelamatkanku," yakni, dari bahaya (mudarat) yang Allah kehendaki menimpaku? ﴾ إِنِّيٓ إِذٗا ﴿ "Sesungguhnya aku kalau begitu," artinya, jika aku beribadah kepada sembahan-sembahan yang se-demikian rapuh sifat-sifatnya, ﴾ لَّفِي ضَلَٰلٖ مُّبِينٍ ﴿ "pasti (aku) berada dalam kesesatan yang nyata." Di dalam ungkapannya ini orang itu meng-kombinasikan antara pemberian nasihat kepada mereka, pemberian kesaksian kepada para rasul akan kerasulan dan hidayahnya dan pemberitaan akan dipastikannya ibadah hanya kepada Allah semata serta penyebutan dalil-dalil untuknya, dan bahwa sesungguhnya ibadah kepada selainNya adalah batil. Lalu ia menyebutkan argu-men-argumen terhadapnya, pemberitaan tentang kesesatan siapa saja yang menyembahnya dan maklumat tentang keimanannya secara terang-terangan, padahal ia sangat takut kalau mereka akan membunuhnya. Ia berkata, ﴾ إِنِّيٓ ءَامَنتُ بِرَبِّكُمۡ فَٱسۡمَعُونِ ﴿ "Sesungguhnya aku telah beriman kepada Rabbmu; maka dengarkanlah aku."
(26-27) Lalu lelaki ini dibunuh oleh kaumnya sendiri sete-lah mereka mendengar darinya dan ia berdialog dengan mereka.
﴾ قِيلَ ﴿ "Dikatakan" kepadanya pada saat itu juga, ﴾ ٱدۡخُلِ ٱلۡجَنَّةَۖ ﴿ "Masuklah ke surga." Allah berfirman seraya mengabarkan karamah (kemuliaan) yang diraihnya karena tauhid dan keikhlasannya serta nasihatnya kepada kaumnya, sesudah wafatnya, sebagaimana dinasihatkannya saat masih hidup, ﴾ يَٰلَيۡتَ قَوۡمِي يَعۡلَمُونَ 26 بِمَا غَفَرَ لِي رَبِّي ﴿ "Alangkah baiknya sekiranya kaumku mengetahui; apa yang menyebab-kan Rabbku memberikan ampun kepadaku." Maksudnya, disebabkan apa Dia mengampuniku hingga Dia menjauhkan segala bentuk siksaan dariku, ﴾ وَجَعَلَنِي مِنَ ٱلۡمُكۡرَمِينَ ﴿ "dan menjadikanku termasuk orang-orang yang dimuliakan" dengan berbagai macam pahala dan segala hal yang menyenangkan. Artinya, kalau sekiranya pengetahuan tentang hal ini sampai ke dalam hati mereka, tentu mereka tidak tetap berada dalam kesyirikan.
(28) Allah سبحانه وتعالى berfirman tentang siksaan bagi kaumnya, ﴾ وَمَآ أَنزَلۡنَا عَلَىٰ قَوۡمِهِۦ مِنۢ بَعۡدِهِۦ مِن جُندٖ مِّنَ ٱلسَّمَآءِ ﴿ "Dan Kami tidak menurunkan kepada kaumnya sesudah dia meninggal suatu pasukan pun dari langit," artinya, Kami tidak perlu bersusah-susah untuk menyiksa mereka dengan menurunkan pasukan dari langit untuk membinasakan mereka, ﴾ وَمَا كُنَّا مُنزِلِينَ ﴿ "dan tidak layak Kami menurunkannya," karena tidak ada perlunya untuk itu, karena keagungan kekuasaan Allah سبحانه وتعالى dan betapa sangat rapuhnya manusia, sehingga azab Allah yang paling ringan saja, sudah cukup buat mereka.
(29) ﴾ إِن كَانَتۡ ﴿ "Tidak ada ia," maksudnya, siksaan atas mereka, ﴾ إِلَّا صَيۡحَةٗ وَٰحِدَةٗ ﴿ "melainkan satu teriakan suara saja," yakni, satu suara saja yang dilontarkan oleh salah seorang malaikat Allah, ﴾ فَإِذَا هُمۡ خَٰمِدُونَ ﴿ "maka tiba-tiba mereka semuanya mati," hati mereka tercabik-cabik (hancur) di dalam rongga tubuh mereka dan mereka tersen-tak karena suara teriakan itu, maka mereka pun menjadi mati, tidak bersuara, tidak bergerak dan tidak pula hidup setelah kecongkakan dan kesombongan mereka serta setelah merespons orang-orang yang paling mulia (rasul) dengan perkataan kotor dan sikap semena-mena kepada mereka.
(30) Allah سبحانه وتعالى berfirman dengan nada prihatin kepada ma-nusia, ﴾ يَٰحَسۡرَةً عَلَى ٱلۡعِبَادِۚ مَا يَأۡتِيهِم مِّن رَّسُولٍ إِلَّا كَانُواْ بِهِۦ يَسۡتَهۡزِءُونَ ﴿ "Alangkah besarnya penyesalan terhadap hamba-hamba itu. Tidaklah datang seorang rasul pun kepada mereka melainkan mereka selalu memperolok-olokkannya." Artinya, alangkah hebatnya kesengsaraan mereka dan betapa panjang penderitaan mereka serta betapa bodohnya mereka karena mereka bersifat buruk seperti itu, sifat yang menjadi sebab bagi segala kesengsaraan, azab, dan hukuman.
(31-32) ﴾ أَلَمۡ يَرَوۡاْ كَمۡ أَهۡلَكۡنَا قَبۡلَهُم مِّنَ ٱلۡقُرُونِ أَنَّهُمۡ إِلَيۡهِمۡ لَا يَرۡجِعُونَ 31 وَإِن كُلّٞ لَّمَّا جَمِيعٞ لَّدَيۡنَا مُحۡضَرُونَ 32 ﴿ "Tidakkah mereka mengetahui betapa banyak umat-umat sebelum mereka yang telah Kami binasakan, bahwasanya (orang-orang yang telah Kami binasakan) itu tiada kembali kepada mereka. Dan setiap mereka semuanya akan dikumpulkan lagi kepada Kami." Allah سبحانه وتعالى menyatakan, Tidakkah mereka melihat dan mengambil pelajaran dari orang-orang sebelum mereka, yaitu generasi-generasi yang mendustakan para rasul yang telah dibinasakan oleh Allah سبحانه وتعالى dan ditimpa azabNya; dan sesungguhnya mereka semua sudah musnah dan binasa, tidak seorang pun yang kembali ke dunia dan tidak akan dikembalikan lagi kepadanya; dan kelak Allah akan mengem-balikannya sebagai makhluk baru, Dia akan menghidupkan kembali sesudah kematian mereka serta akan menghadirkan mereka di hadapanNya untuk diberikan keputusan dengan keputusan yang adil di antara mereka, yang di situ Dia tidak menzhalimi seberat biji sawi pun, jika kebaikan, maka Dia akan melipatgandakannya dan akan memberikan pahala yang sangat besar dari sisiNya.
Commentary
The expression: ضرب مثل (cite an example) in verse 13: وَاضْرِبْ لَهُم مَّثَلًا أَصْحَابَ الْقَرْيَةِ (And cite to them the example of the People of the Town) is generally used to prove something by giving the example of a similar thing. The following event has been narrated by the Holy Qur'an to alert people against disbelievers who rejected the very notion of there being a prophet or messenger.
The town in which this event took place
The Qur'an does not tell us the name of this town. In historical narrations, Muhammad Ibn Ishaq has reported from Sayyidna Ibn ` Abbas, Ka'b Ahbar and Wahb Ibn Munabbih ؓ that it was the town of Antakiyah (Antioch) and majority of commentators have opted for it. Abu Hayyan and Ibn Kathir have said that no statement counter to it has been reported from any of the commentators. According to details given in Mu` jim-ul-Buldan, Antakiyah is a wellknown town of Syria, famous, for its verdant growth and stability. Its fort and its protective wall around the town are considered ideal. The town has many churches with inlay work in gold and silver. This is a coastal town. During the Islamic period, it was conquered by the famous Sahabi Sayyidna Abu ` Ubaidah Ibn Jarrah ؓ . Yaqut al-Hamawi, the author of Mu` jim-ul-Buldan has also written that the grave of Habib Najjar (whose story appears a little later in this verse) is a known site in Antakiyah. People from far and near come to visit it. From this clear statement from him also, it seems likely that the town mentioned in this verse is this very town of Antakiyah.
Ibn Kathir has written that Antakiyah is one of the four major towns which have been deemed to be the centers of the Christian faith, that is, al-Quds, (Jerusalem), Rumiyyah (Rome), Iskandariyyah (Alexandria) and Antakiyah (Antioch). And he also said that Antakiyah is the first city that embraced the faith brought by Sayyidna ` Isa al-Masih (علیہ السلام) . It is on this very ground that Ibn Kathir is reluctant in accepting that the town mentioned in this verse could be the famous town of Antakiyah - because, according to the explicit statement of the Qur'an, this was a town of disbelievers who refused to accept any prophet or messenger. And according to historical accounts, they were idolaters and polytheists. If so, how can Antakiyah, that was foremost in welcoming and embracing the faith of Sayyidna ` Isa al-Masih (علیہ السلام) ، be the town referred to here?
In addition to that, it is also proved from the cited verses of the Qur'an that this whole town was hit by a punishment that left no one alive. No such event about the town of Antakiyah - that all its inhabitants had simultaneously died at some time - has been reported in history. Therefore, according to Ibn Kathir, either the town mentioned in this verse is some town other than Antakiyah, or that it is some other town bearing the same name of Antakiyah which is not the famous town of Antakiyah.
Though, the author of Fath-ul-Mannan has also given answers to the doubts expressed by Ibn Kathir, however, the easiest way out has been offered by Maulana Ashraf Thanavi (رح) in Tafsir Bayan-ul-Qur'an. To understand the subject of these verses of the Qur'an, he says, it is not necessary to determine the location of this town, and since the noble Qur'an has kept it ambiguous, there is just no need to exert so much effort to determine it. The famous saying of the early forbears of Islam that: اَبھِمُوا مَا اَبھَمَہُ اللہُ (Leave ambiguous that which Allah has left ambiguous) also requires nothing but this.
Ngươi hãy trình bày - hỡi Thiên Sứ - cho những tên ngông cuồng ngạo mạng về một bài học qua một câu chuyện: "Đó là câu chuyện kể về dân cư của một thị trấn khi có những vị Thiên Sứ được cử phái đến gặp họ."
Ey Resul! Yalanlayan ve inatçılık eden bu kimselere ibret olması için, kendilerine elçiler gelmiş olan belde halkının kıssasını anlat.
Gumawa ka, O Sugo, para sa mga tagapasinungaling na tagapagmatigas na ito ng isang paghahalintulad na magiging aral para sa kanila: ang kasaysayan ng mga naninirahan sa pamayanan nang dumating sa kanila ang mga sugo sa kanila.
E fa sì - o Messaggero – che ciò sia di esempio a questi ostinati rinnegatori, il racconto del villaggio al quale giunsero dei messaggeri.
Give, O Messenger, these stubborn deniers an example that will be a lesson for them, which is the story of the people of the town when their messengers came to them.
Buatlah wahai Rasul bagi orang-orang kafir yang menentang dan mendustakan itu sebuah contoh yang mengandung pelajaran bagi mereka, yaitu kisah penduduk sebuah negeri manakala Rasul-Rasul mereka datang kepada mereka.
Poslaniče milosti, navedi mekkanskim nevjernicima inadžijama pouku o kojoj će razmisliti, tj. primjer stanovnikā jednog grada kojima je Allah, džellešanuhu, slao poslanike.
Ô Messager, mentionne à ces dénégateurs entêtés un exemple à méditer, celui des habitants de la cité lorsque leurs messagers arrivèrent chez eux.
13- Onlara şu kasaba halkını misal ver: Hani oraya elçiler gelmişti.
14- Biz onlara iki elçi göndermiştik de onlar bu ikisini de yalanlamıştı. Biz de bir üçüncüsü ile (onları) desteklemiştik. Hep birlikte:“Şüphesiz biz size gönderilmiş peygamberleriz” dediler.
15- Dediler ki:“Siz, ancak bizim gibi birer insansınız. Rahman da hiçbir şey indirmemiştir. Siz sadece yalan söylüyorsunuz.”
16- Dediler ki:“Rabbimiz, bizim kesinlikle size gönderilmiş olduğumuzu biliyor.”
17- “Bize düşen ancak apaçık bir tebliğden ibarettir.”
18- Dediler ki:“Gerçekten bize uğursuzluk getirdiniz. Eğer buna bir son vermezseniz andolsun sizi taşlarız ve tarafımızdan can yakıcı bir cezaya çarptırılırsınız.”
19- Dediler ki:“Sizin uğursuzluğunuz sizinle birliktedir. Size öğüt verildi diye mi (bu tehditleriniz)? Hayır, siz haddi aşan bir toplumsunuz.”
20- Derken şehrin uzak köşesinden bir adam koşarak geldi:“Ey kavmim! Elçilere tâbi olun” dedi.
21- “Sizden hiçbir ücret istemeyen ve doğru yolda olan (bu) kimselere uyun.”
22- “Ben beni yaratana ne diye ibadet etmeyecekmişim? Üstelik siz, yalnız O’na döndürüleceksiniz.”
23- “Ben, O’ndan başka ilâhlar mı edineyim? Halbuki Rahman hakkımda bir zarar dilese onların şefaatinin bana hiçbir faydası olmaz ve onlar beni kurtaramazlar da.”
24- “O takdirde ben, kesinlikle apaçık bir sapıklık içinde olurum.”
25- “Gerçekten ben Rabbinize iman ettim, artık bana kulak verin!”
26- (Ona): “Cennete gir” denildi. Dedi ki:“Ah, keşke! Kavmim bilse idi…”
27- “Rabbimin beni bağışladığını ve beni ikrama mazhar olanlardan kıldığını.”
28- Onun ardından Biz, kavminin üzerine gökten bir ordu indirmedik, indirecek de değildik.
29- O (azap) ancak tek bir çığlıktan ibaretti. Derhal alevi sönmüş ateşe döndüler.
30- Yazık o kullara! Kendilerine ne zaman bir peygamber gelse mutlaka onu alaya alırlardı.
31- Onlardan önce nice nesilleri helâk ettiğimizi ve onların kendilerine geri dönmediğini görmezler mi?
32- Hepsi de mutlaka huzurumuza getirileceklerdir.
13. Yani senin risaletini yalanlayan, çağrını reddeden kimselere ibret alacakları ve -eğer hayra iletilmeye muvaffak olurlarsa- kendileri için öğüt teşkil edecek olan bir misal ver.
Söz konusu bu misal, bir kasaba halkı ve onların Allah’ın peygamberlerini yalanlamaları, buna karşılık da Allah’ın onları ibretli bir şekilde cezalandırmasıdır.
Bu kasabanın neresi olduğunun belirtilmesinde şâyet bir fayda olsa idi Yüce Allah, elbette ki onu belirtirdi. Öyleyse bu bir kasabayı ve buna benzer diğer şeyleri tespite kalkışmak gereksiz yere yükümlülük altına girmek ve bu konuda bilgiye dayanmaksızın söz söylemeye kalkışmaktır. Bundan dolayı böyle bir konuda söz söyleyen kimsenin gelişigüzel kanaatler sarfettiğini, işleri karıştırıp durduğunu ve sonu gelmez görüş ayrılıkları içinde olduğunu görürüz. Bu da bize sağlam bilginin yolu, hakikatlerin belirlediği sınırlarda durmak ve faydası olmayan işlerle uğraşmaya kalkışmayı terk etmektir. Böylelikle nefisler arınır ve ilim artar. Halbuki cahil, delili bulunmayan ve hakkında herhangi bir belge olmayan sözleri nakletmeyi, ilmi artırmak olarak değerlendirir. Oysa bunların, zihinleri karıştırmaktan ve şüpheli işlerle uğraşmayı alışkanlık haline getirmekten başka bir faydası olmaz. O nedenle burada önemli olan, Yüce Allah’ın bu kasabayı muhataplara bir misal olarak gösterdiğinin bilinmesidir.“Hani oraya” Yüce Allah tarafından kendilerine yalnızca Allah’a ibadet etmelerini, dini yalnızca O’na halis kılmalarını emrede, şirke ve masiyetlere yönelmelerini de yasaklayan “elçiler” peygamberler “gelmişti.”
14. “Biz onlara iki elçi göndermiştik de onlar bu ikisini yalanlamıştı. Biz de bir üçüncüsü ile (onları) desteklemiştik.” Böylelikle Allah tarafından gönderilmiş üç peygamber olmuşlardı. Bu da Allah’ın onlara önem verdiğini ve arka arkaya gönderdiği peygamberlerle gerekli delilleri ortaya koyduğunu göstermektedir.
Bu peygamberler “hep birlikte: Şüphesiz biz size gönderilmiş peygamberleriz, dediler.” Ancak kasaba halkı onlara, peygamberlerin çağrısını reddedenlerin meşhur cevabı ile karşılık verdiler:
15. Yani sizi bize üstün kılan ve biz dururken sadece size böyle bir görev verilmesini gerektiren sebep nedir?
Peygamberler, ümmetlerine hep şöyle demişlerdir:“Biz, ancak sizin gibi bir insanız. Ancak Allah kulları arasından dilediği kimselere lütufta bulunur.”(İbrahim, 14/11)“Rahman da hiçbir şey indirmemiştir” sözleri ile peygamberliği tümden inkâr ettiler. Arkasından muhataplarının da peygamberliklerini inkâr ederek:“Siz sadece yalan söylüyorsunuz” dediler.
16. Bu üç peygamber de:“Rabbimiz, bizim kesinlikle size gönderilmiş olduğumuzu biliyor”dediler. Yani eğer yalan söyleyen kimselersek Allah açıktan açığa bizi rezil rüsvay eder ve bizi derhal cezalandırır.“Bize düşen ancak apaçık bir tebliğden ibarettir.” Bizim görevimiz, kendisi ile açıklanması istenen hususların açıklık kazanacağı apaçık bir tebliğdir. Bunun dışında kalan hususlar; gösterilmesini teklif edeceğiniz mucizeler yahut azabın çabucak gelmesi, bizim işimiz değildir. Bizim görevimiz, sadece apaçık tebliğdir ki biz de bunu yerine getirdik ve size gerekli açıklamaları yaptık. Eğer hidâyet bulursanız bu, sizin için güzel bir sonuçtur ve bir muvaffakiyettir. Eğer saparsanız bizim elimizden hiçbir şey gelmez.
18. Kasaba halkı peygamberlerine:“dediler ki: “Gerçekten bize uğursuzluk getirdiniz.” Yani sizin bize gelişinizden, bizimle ilişki kurmanızdan dolayı kötülükten başka bir şey görmedik.
Yüce Allah’ın kullarına ihsan etmiş olduğu en yüce nimeti, kendilerine verilebilecek en büyük lütfu getirenlerin yanlarına gelişlerini, kötü bir geliş olarak kabul etmelerinden daha çok hayret edilecek bir şey yoktur. Oysa onların böyle bir nimet ve lütfa ihtiyaçları her şeyden daha fazladır. Ancak onların bu şekilde karşılık vermeleri, içinde bulundukları kötülükleri daha bir artırmış, uğursuzluklarına uğursuzluk katmıştır. İlâhî tevfike mazhar olamamaktan dolayı kişinin kendi kendisine yapacağı kötülükler, bir düşmanın ona yapabileceği kötülüklerden çok daha büyüktür.
Daha sonra peygamberleri tehdit ederek dediler ki:“Eğer buna bir son vermezseniz andolsun sizi taşlarız.” Sizi taşa tutarak en ağır bir ölüm şekli ile öldürürüz. “ve tarafımızdan can yakıcı bir cezaya çarptırılırsınız.”
19. Peygamberleri onlara şöyle dedi:“Sizin uğursuzluğunuz sizinle birliktedir.”Bu da başınıza kötülüğün, hoşlanmadığınız şeylerin ve sıkıntıların gelmesini, sevilen şeylerin ve nimetin de sizden alınmasını gerektiren şirkiniz ve kötülüklerinizdir.“Size öğüt verildi diye mi?”Yani biz faydanıza ve iyiliğinize olan şeyleri size öğüt verdik diye mi bu sözleri bize söylüyorsunuz?“Hayır, siz haddi aşan bir toplumsunuz.” Aşırı gidiyorsunuz. Hiddete kapılarak bizim sözümüzü mantıksızca reddediyorsunuz.
Böylece peygamberlerin daveti, onların nefretle kaçmalarından ve büyüklenmelerinden başka bir şeylerini artırmadı.
20. “Derken” peygamberlerin çağrısını işitip o çağrıya iman eden, sonra da kavminin peygamberlere verdiği karşılığı öğrenince kavmine samimiyetle öğüt verme arzusuyla “şehrin uzak köşesinden bir adam koşarak geldi: Ey kavmim, elçilere tâbi olun, dedi” ve onlara elçilere uymalarını emretti. Bu hususta onlara nasihat ederek peygamberlerin ilâhî risalete mazhar olduklarına tanıklık etti.
21. Arkasından bu tanıklığına ve çağrısına destek olmak üzere şunları söyledi:“Sizden hiçbir ücret istemeyen… (bu) kimselere uyun.” Yani size gerçekten fayda sağlayacak öğütler veren bu şahıslara uyun. Bunlar sizden mal istemiyorlar, size verdikleri öğütleri ve sizleri doğru yola iletmeleri karşılığında bir ücret istemiyorlar. İşte bu da bu vasfa sahip olanlara tâbi olmayı gerektirir.
Bu durumda geriye tabi olma konusunda şöyle bir ihtimal kalıyor: Belki bu kimseler, davete karşılık ücret almamakla birlikte hak üzere değildir. İşte böyle bir kanaati bertaraf etmek üzere de onun şunu da sözlerine eklediğini görüyoruz:“ve doğru yolda olan…” Çünkü akl-ı selimin de güzelliğine tanıklık ettiği şeylere çağırıyorlar. Akl-ı selimin çirkinliğine tanıklık ettiği şeylerden başkasını da yasaklamıyorlar.
22. Anlaşıldığı kadarıyla kavmi onun verdiği öğüdü kabul etmemişti. Aksine peygamberlere tâbi olduğundan ve dinini yalnızca Allah’a halis kıldığından dolayı onu kınamaya koyulmuşlardı. Bunun üzerine onun şöyle dediğini görüyoruz:“Ben beni yaratana ne diye ibadet etmeyecekmişim? Üstelik siz, yalnız O’na döndürüleceksiniz.” Yani ibadete mutlak olarak layık olana ibadet etmekten beni alıkoyan nedir? Çünkü yoktan var eden, beni yaratan, bana rızık veren ve bütün yaratıkların kendisine döneceği ve onlara amellerinin karşılığını verecek olan O’dur.
Yaratmak ve rızık vermek elinde bulunan, dünyada da âhirette de kullar arasında hüküm verecek olan, ibadete asıl layık olandır. Yalnız O’na hamd-ü senada bulunulur ve yalnız O’nun şanı yüceltilir. Hiçbir fayda sağlayamayan, hiçbir zarar veremeyen, hiçbir şey verip hiçbir şeyi engelleyemeyen, öldüremeyen, hayat veremeyen, öldükten sonra diriltemeyen, bunların hiçbirisine layık değildir. Bundan dolayı sözlerini şöyle sürdürdüğünü görüyoruz:
23. “Ben, O’ndan başka ilâhlar mı edineyim? Halbuki Rahman hakkımda bir zarar dilese onların şefaatinin bana hiçbir faydası olmaz.” Çünkü O’nun izni olmaksızın Allah’ın nezdinde hiçbir kimse şefaat edemez ve onların şefaatlerinin bana hiçbir faydası olmaz. “Ve onlar beni” Allah’ın bana vermek istediği zarardan “kurtaramazlar da.”
24-25. “O takdirde ben” eğer bu niteliğe sahip ilâhlara ibadet edecek olursam “kesinlikle apaçık bir sapıklık içinde olurum.” Bu sözleri ile onlara hem samimi olarak öğüt vermiş, hem peygamberlerin peygamberliğine ve hidâyette oluşlarına şahitlikte bulunmuş, hem de yalnızca Yüce Allah’a ibadet etmenin gerektiği haberini vermiş oluyordu.
Ayrıca buna dair delilleri zikrettiğini de görüyoruz. O’ndan başkasına ibadetin batıl olduğunu belirttiği gibi buna dair delilleri de söz konusu etmiştir. Allah’tan başka ilâhlara tapanların sapık olduğunu bildirmiş, imanını -onların kendisini öldüreceklerinden korkmakla birlikte- açıkça ilan etmiştir. Nitekim şöyle demiştir:“Gerçekten ben Rabbinize iman ettim, artık bana kulak verin!”
26-27. Kavmi onun bu sözlerini işitip kendilerine bu şekilde hitap ettiğini görünce onu öldürdüler. O anda ona:“Cennete gir, denildi.” Kendisi tevhidi ve ihlâsı sebebi ile nail olduğu lütuf ve ihsanları haber vererek ve hayatta iken kavminin iyiliğini isteyip onlara öğüt verdiği gibi vefatından sonra da onların iyiliğini isteyerek “dedi ki: Ah, keşke kavmim bilse idi; Rabbimin beni bağışladığını” Neden dolayı bana mağfiret edip de çeşitli cezaları benden uzaklaştırdığını “ve beni” çeşitli mükâfat ve sevindirici hususlarla “ikrama mazhar olanlardan kıldığını.” Yani eğer buna dair bilgi onlara ulaşacak olsaydı, onlar şirklerini sürdürmezlerdi.
Allah, onun kavminin karşılaştığı ceza ile ilgili olarak da şunları söylemektedir:
28. Yani onları cezalandırmak için zorlanmadık, onları yok etmek için gökten bir ordu indirme gereği de duymadık. “indirecek de değildik.” Çünkü buna ihtiyaç yoktu. Zira Yüce Allah’ın kudreti çok muazzamdır, buna karşılık Ademoğulları ise aşırı derecede zayıftırlar. Ayrıca onlara Allah’ın azabından isabet edecek asgari bir miktar dahi helak olmaları için yeterlidir.
29. Yani onlara verdiğimiz ceza “ancak tek bir çığlıktan ibaretti.”Allah’ın meleklerinden birisinin kopardığı tek bir çığlık, tek bir sesti.“Derhal alevi sönmüş ateşe döndüler.” Korkudan ve kapıldıkları dehşetten dolayı kalpleri paramparça oldu. Sesleri solukları kesildi, hareketsiz kaldılar ve durgunlaştılar. Bunca azgınlıktan, büyüklenmekten, yaratıkların en şereflilerine bu şekilde çirkin sözlerle karşılık verip onlara karşı zorbalık etmelerinden sonra cansız yere yığıldılar.
Yüce Allah kullara olan merhamet ve şefkatini dile getirerek şöyle buyurmaktadır:
30. Yani onların bedbahtlıkları ne kadar büyük, inatları ne kadar sürekli, cehaletleri ne katmerli! Çünkü onlar her türlü bedbahtlığın, her türlü azap ve ibretli cezanın sebebini teşkil eden böyle çirkin bir niteliğe sahiptiler.
31. Yani bu müşrikler, Yüce Allah’ın helâk ettiği, kendilerini cezlandırıp hepsini ortadan kaldırdığı, kendilerinden önce gelmiş olan o yalanlayıcı nesilleri görüp hallerinden ibret almıyorlar mı? Onların hepsi helak olmuşlardır; bir daha dünyaya dönmedikleri gibi asla da dönmeyeceklerdir.
32. Ancak Yüce Allah, hepsini yeniden yaratacak ve ölümlerinden sonra onları diriltecektir. Hepsi de Allah’ın huzuruna geleceklerdir. Çünkü O, aralarında zerre ağırlığı kadar dahi zulmün söz konusu olmadığı adaletli hükmü ile hüküm verecektir:“Onlara zerre ağırlığı kadar dahi zulmetmez. (Yapılan) bir iyilik olursa onu kat kat artırır ve lütfundan büyük bir mükâfat verir.”(en-Nisâ, 4/40)
Mensajero, dales a estos negadores obstinados un ejemplo que será una lección para ellos, que es la historia de los habitantes de la ciudad cuando sus mensajeros acudieron a ellos.
The Story of the Dwellers of the Town and Their Messengers, a Lesson that Those Who belied Their Messengers were Destroyed
Allah says, `O Muhammad, tell your people who disbelieve in you,'
مَّثَلاً أَصْحَـبَ القَرْيَةِ إِذْ جَآءَهَا الْمُرْسَلُونَ
(a similitude; the Dwellers of the Town, when there came Messengers to them.) In the reports that he transmitted from Ibn `Abbas, Ka`b Al-Ahbar and Wahb bin Munabbih - Ibn Ishaq reported that it was the city of Antioch, in which there was a king called Antiochus the son of Antiochus the son of Antiochus, who used to worship idols. Allah sent to him three Messengers, whose names were Sadiq, Saduq and Shalum, and he disbelieved in them. It was also narrated from Buraydah bin Al-Husayb, `Ikrimah, Qatadah and Az-Zuhri that it was Antioch. Some of the Imams were not sure that it was Antioch, as we shall see below after telling the rest of the story, if Allah wills.
إِذْ أَرْسَلْنَآ إِلَيْهِمُ اثْنَيْنِ فَكَذَّبُوهُمَا
(When We sent to them two Messengers, they denied them both;) means, they hastened to disbelieve in them.
فَعَزَّزْنَا بِثَالِثٍ
(so We reinforced them with a third,) means, `We supported and strengthened them with a third Messenger. ' Ibn Jurayj narrated from Wahb bin Sulayman, from Shu`ayb Al-Jaba'i, "The names of the first two Messengers were Sham`un and Yuhanna, and the name of the third was Bulus, and the city was Antioch (Antakiyah).
فَقَالُواْ
(and they said) means, to the people of that city,
إِنَّآ إِلَيْكُمْ مُّرْسَلُونَ
(Verily, we have been sent to you as Messengers.) meaning, `from your Lord Who created you and Who commands you to worship Him Alone with no partners or associates.' This was the view of Abu Al-`Aliyah. Qatadah bin Di`amah claimed that they were messengers of the Messiah, peace be upon him, sent to the people of Antioch.
قَالُواْ مَآ أَنتُمْ إِلاَّ بَشَرٌ مِّثْلُنَا
(They said: "You are only human beings like ourselves...") means, `so how could you receive revelation when you are human beings and we are human beings, so why do we not receive revelation like you If you are Messengers, you should be angels.' This is like what many of the nations said who disbelieved, as Allah has told us in the Ayah: c
ذَلِكَ بِأَنَّهُ كَانَت تَّأْتِيهِمْ رُسُلُهُم بِالْبَيِّنَـتِ فَقَالُواْ أَبَشَرٌ يَهْدُونَنَا
(That was because there came to them their Messengers with clear proofs, but they said: "Shall mere men guide us") (64: 6) meaning that they were amazed by that and they denied it. And Allah says:
قَالُواْ إِنْ أَنتُمْ إِلاَّ بَشَرٌ مِّثْلُنَا تُرِيدُونَ أَن تَصُدُّونَا عَمَّا كَانَ يَعْبُدُ ءَابَآؤُنَا فَأْتُونَا بِسُلْطَـنٍ مُّبِينٍ
(They said: "You are no more than human beings like us! You wish to turn us away from what our fathers used to worship. Then bring us a clear authority.") (14:10). And Allah tells us that they said:
وَلَئِنْ أَطَعْتُمْ بَشَراً مِّثْلَكُمْ إِنَّكُمْ إِذاً لَّخَـسِرُونَ
("If you were to obey a human being like yourselves, then verily, you indeed would be losers.") (23:34). And Allah says:
وَمَا مَنَعَ النَّاسَ أَن يُؤْمِنُواْ إِذْ جَآءَهُمُ الْهُدَى إِلاَّ أَن قَالُواْ أَبَعَثَ اللَّهُ بَشَرًا رَّسُولاً
(And nothing prevented men from believing when the guidance came to them, except that they said: "Has Allah sent a man as (His) Messenger") (17:94). These people said:
قَالُواْ مَآ أَنتُمْ إِلاَّ بَشَرٌ مِّثْلُنَا وَمَآ أَنَزلَ الرَّحْمَـنُ مِن شَىْءٍ إِنْ أَنتُمْ إِلاَّ تَكْذِبُونَ - قَالُواْ رَبُّنَا يَعْلَمُ إِنَّآ إِلَيْكُمْ لَمُرْسَلُونَ
(You are only human beings like ourselves, and the Most Gracious has revealed nothing. You are only telling lies." The Messengers said: "Our Lord knows that we have been sent as Messengers to you.") This means that the three Messengers answered them saying: "Allah knows that we are His Messengers to you. If we were lying, He would have taken the utmost vengeance against us, but He will cause us to prevail and will make us victorious against you, and you will come to know whose will be the happy end in the Hereafter." This is like the Ayah:
قُلْ كَفَى بِاللَّهِ بَيْنِى وَبَيْنَكُمْ شَهِيداً يَعْلَمُ مَا فِى السَّمَـوَتِ وَالاٌّرْضِ وَالَّذِينَ ءامَنُواْ بِالْبَـطِلِ وَكَفَرُواْ بِاللَّهِ أُوْلَـئِكَ هُمُ الْخَـسِرُونَ
(Say: "Sufficient is Allah for a witness between me and you. He knows what is in the heavens and on earth." And those who believe in falsehood, and disbelieve in Allah, it is they who are the losers.) (29:52)
وَمَا عَلَيْنَآ إِلاَّ الْبَلَـغُ الْمُبِينُ
(And our duty is only to convey plainly.) means, `all we have to do is to convey to you the Message with which we have been sent; if you obey, then happiness will be yours in this world and the Hereafter, and if you do not respond, you will soon know the consequences of that.' And Allah knows best.
قَالُواْ إِنَّا تَطَيَّرْنَا بِكُمْ لَئِن لَّمْ تَنتَهُواْ لَنَرْجُمَنَّكُمْ وَلَيَمَسَّنَّكُمْ مِّنَّا عَذَابٌ أَلِيمٌ
Lorsque Nous leur avons envoyé deux messagers afin de les appeler à proclamer l’Unicité d’Allah et à L’adorer, ils les démentirent et Nous les renforçâmes alors par un troisième. Les trois messagers dirent aux habitants de la cité: Nous trois avons été envoyés afin de vous appeler à proclamer l’Unicité d’Allah et à pratiquer Sa religion.
Kad im je Svevišnji Allah poslao dvojicu poslanika da ih pozivaju da samo Allahu robuju, ali su stanovnici istog tog grada utjerali u laž dvojicu svojih poslanika, i Allah je trećim poslanikom izvršio pojačanje. Tad su sva trojica izvijestili svoje sugrađane da su im poslati od Allaha da ih pozovu u to da samo Njega obožavaju i slijede vjerozakon koji je objavio.
Ketika Kami mengutus pertama kali kepada mereka dua orang rasul untuk mengajak mereka agar menauhidkan dan menyembah Allah, lalu mereka mendustakan keduanya, lalu Kami mendukung dua rasul itu dengan rasul yang ketiga. Lalu ketiga rasul itu berkata kepada penduduk negeri, "Sesungguhnya kami bertiga ini adalah utusan Allah kepada kalian untuk mengajak kalian agar menauhidkan Allah dan mengikuti syariat-Nya."
When I sent to them at first two messengers to call them to Allah’s Oneness and His worship. But they rejected these two messengers. Then we sent as reinforcement for these two a third Messenger with them. The three messengers said to the people of the town: We - all three of us - have been sent to you, to call you to Allah’s Oneness and to follow His law.
Quando inviammo loro due messaggeri che li invitarono all'Unicità di Allāh e ad adorare Lui solo, smentirono i due messaggeri, così li sostenemmo con un terzo messaggero. I tre messaggeri dissero alla gente del villaggio: "In verità, noi tre siamo per voi dei messaggeri che vi invitano all'Unicità di Allāh e a seguire la Sua Legge".
Nang nagsugo Kami sa kanila sa unang pagkakataon ng dalawang sugo upang mag-anyaya sa kanila sa paniniwala sa kaisahan ni Allāh at pagsamba sa Kanya ngunit nagpasinungaling sila sa dalawang sugong ito kaya pinalakas Namin silang dalawa sa pamamagitan ng pagsusugo ng ikatlong sugo kasama sa kanila, saka nagsabi ang tatlong sugo sa mga mamamayan ng pamayanan: "Tunay na kami – kaming tatlo – sa inyo ay mga isinugo upang mag-anyaya sa inyo sa paniniwala sa kaisahan ni Allāh at pagsunod sa Batas Niya.
Kendilerini Allah'ı birlemeye ve Allah'a ibadet etmeye davet etmeleri için onlara iki elçi gönderdiğimizde o iki elçiyi yalanladılar. Bunun üzerine biz, üçüncü bir elçi daha göndererek o iki elçiyi güçlendirdik. O üç elçi belde halkına şöyle dediler: -Biz üç kişi- "Sizleri Allah'ı birlemeye ve O'nun dinine tabi olmaya davet etmek için gönderilmiş olan elçileriz."
Khi TA cử phái lần đầu xuống gặp họ là hai vị Thiên Sứ để kêu gọi họ đến với Tawhid tôn thờ duy nhất Allah và thờ phượng riêng Ngài. Thế nhưng, chúng lại cho là hai vị Thiên Sứ đều nói dối, thế nên TA cử thêm một vị Thiên Sứ thứ ba xuống gặp chúng và cả ba cùng đồng thanh kêu gọi dân chúng ở một thị trấn rằng: "Quả thật, chúng tôi là ba vị Thiên Sứ - được cử phái đến gặp các ngươi; để kêu gọi các ngươi đến với Tawhid tôn thờ duy nhất Allah và làm theo chỉ đạo của Ngài."
In the next sentence of verse 13: إِذْ أَرْسَلْنَا إِلَيْهِمُ اثْنَيْنِ فَكَذَّبُوهُمَا فَعَزَّزْنَا بِثَالِثٍ فَقَالُوا إِنَّا إِلَيْكُم مُّرْسَلُونَ (when the messengers came to it... - 13). The text has briefly mentioned the coming of messengers to the town. The number of the messengers sent has been identified in verse 14:إِذْ جَاءَهَا إِنَّا إِلَيْكُم مُّرْسَلُونَ (when We sent to them two (apostles), and they rejected them both, so We supported them with a third one. So they said, "We are sent to you" ) This shows that three messengers were sent to the said town. First came two, the people of the town rejected them and refused to listen to them. Then Allah Ta’ ala strengthened them by sending the third messenger. After that, all three addressed the people of the town, telling them that they had been sent to guide them to the straight path.
What does 'messenger' mean? Who were these people?
In the Qur'an, the word: رسول (rasul: messenger) and: مُرسل (mursal: sent) is generally used for a prophet or apostle of Allah. In this verse, Allah Ta’ ala has attributed their sending to Himself. This too indicates that they are prophets who have been sent to accomplish some mission. This is what Ibn Ishaq reports from Sayyidna Ibn ` Abbas ؓ Ka'b Ahbar ؓ and Wahb Ibn Munabbih. According to the reports, these three elders mentioned as the ones sent to this town were the prophets of Allah. Their names as given in this narration are Sadiq, Saduq and Shalum, while in another narration, the name of the third appears as Sham` un. (Ibn Kathir)
And it has been reported from Sayyidna Qatadah ؓ that the word: مُّرْسَلُونَ (mursalun: sent ones) has not been used here in its technical sense, instead, it appears in the sense of a bearer of message, and the three elders who were sent to this town were no prophets themselves, rather, were from among the disciples of Sayyidna ` Isa (علیہ السلام) and were sent for the guidance of this town under his order (Ibn Kathir). And since their sender, Sayyidna ` Isa (علیہ السلام) was a messenger of Allah, therefore, in a way, his sending was indirectly the sending of Allah Ta’ ala. Hence, his sending has been attributed to Allah Ta’ ala. Out of the commentators, Ibn Kathir has opted for the first saying while al-Qurtubi and others have gone by the second. From the apparent sense of the text of the Qur'an too, it is generally gathered that these blessed souls were prophets of Allah. Allah knows best.
Cuando al principio Al-lah les envió dos mensajeros para invitarlos a la Unicidad de Al-lah, a Su Unidad y Su adoración, ellos los rechazaron. Luego enviamos como refuerzo a estos dos un tercer mensajero con ellos. Los tres mensajeros les dijeron a los habitantes de la ciudad: “Nosotros (los tres) hemos sido enviados para llamarlos a la Unicidad de Al-lah y seguir Su ley”.
Nagsabi ang mga mamamayan ng pamayanan sa mga isinugo: "Walang iba kayo kundi mga taong tulad namin, kaya walang pagkatangi para sa inyo higit sa amin. Hindi nagpababa ang Napakamaawain sa inyo ng anumang kasi. Walang iba kayo kundi nagsisinungaling laban kay Allāh sa pag-aanyaya ninyong ito.
Los habitantes de la ciudad dijeron a aquellos que fueron enviados: “Ustedes son solo hombres como nosotros. No tienen ninguna posición privilegiada sobre nosotros. El Misericordioso no les ha enviado ninguna revelación. Ustedes solo profieren mentiras en cuanto a esta afirmación acerca de Al-lah”.
Les habitants de la cité dirent aux messagers: Vous n’êtes que des êtres humains comme nous qui ne nous surpassez par aucun mérite. Par ailleurs, le Tout Miséricordieux ne vous a fait aucune révélation et vous ne faites que mentir sur Allah lorsque vous prétendez cela.
Belde halkı gönderilen elçilere şöyle dediler: Sizler bizim gibi bir beşerden başka bir şey değilsiniz. Sizin bize karşı bir üstünlüğünüz yoktur. Rahman size bir vahiy indirmemiştir ve siz, iddianızla ancak Allah'a yalan isnatta bulunuyorsunuz.
Pa ipak, krivovjerni su odbili poziv svojih poslanika i rekli: “Vi ste samo ljudi kao i mi, ni u čemu niste bolji od nas! Allah nijednom čovjeku ništa nije objavio! O vi koji tvrdite da ste poslanici, vi na Allaha laži iznosite!”
Đám dân của thị trấn đáp lại các vị Thiên Sứ rằng: "Các ông chẳng qua chỉ là những người phàm giống như chúng tôi, các người có gì trội hơn chúng tôi đâu nào. Và rồi Đấng Al-Rahman đã không mặc khải xuống cho các ông cả. Rõ ràng, các ông chỉ là những người nói dốc rồi đổ thừa cho Allah trong việc mấy ông kêu gọi chúng tôi thế này đây."
La gente del villaggio disse ai Messaggeri: "Voi non siete altro che degli esseri umani come noi, dunque non avete nulla in più di noi, e il Compassionevole non vi ha rivelato nulla, e non fate altro che mentire sul conto di Allāh nelle vostre affermazioni".
Penduduk negeri menjawab para rasul itu, “Kalian ini hanyalah manusia seperti kami, tidak ada keunggulan bagi kalian atas kami, Allah Yang Maha Penyayang tidak menurunkan wahyu apa pun kepada kalian, kalian ini hanya berdusta atas nama Allah terkait apa yang kalian katakan ini.”
The people of the town said to those who were sent: You are only men like us. You do not have any special status over us. The Merciful has not sent down any revelation to you. You are only lying about Allah in this claim of yours.
I tre messaggeri dissero in risposta alla rinnegazione della gente del villaggio: "Il nostro Dio sa, in verità, che noi – o gente del villaggio – siamo messaggeri per Suo conto, e, per noi, questa è una prova sufficiente"
Nagsabi ang tatlong sugo bilang tugon sa pagpapasinungaling ng mga mamamayan ng pamayanan: "Ang Panginoon namin ay nakaaalam na tunay na Kami sa inyo, O mga mamamayan ng pamayanan, ay talagang mga isinugo mula sa ganang Kanya. Nakasapat na iyon bilang katwiran para sa amin."
Ba vị Thiên Sứ đáp lại lời của những kẻ ngông cuồng trong đám dân của thị trấn rằng: "Thượng Đế của chúng tôi chắc chắn biết rõ việc chúng tôi đến gặp các người - hỡi dân chúng của thị trấn - chúng tôi là những vị Thiên Sứ chính Ngài đã cử phái chúng tôi đến. Đó là bằng chứng mạnh nhất của chúng tôi."
Los tres mensajeros dijeron en respuesta a la negación de los habitantes de la ciudad: “¡Nuestro Señor sabe que hemos sido enviados por Él a ustedes, habitantes de la ciudad! Esa es evidencia suficiente para nosotros.
Les trois messagers répondirent au démenti des habitants de la cité en ces termes: Ô habitants de la cité, notre Seigneur sait que nous vous avons été envoyés par Lui et ceci suffit comme argument plaidant en notre faveur.
O üç elçi, belde halkının yalanlamasına karşılık olarak şöyle dediler: "Ey belde halkı! Rabbimiz biliyor ki bizler, size O'nun katından gönderilmiş elçileriz. Delil olarak bu bize yeter."
Ti poslanici rekoše svojim sunarodnicima što su poricali istinu: “Allah, Gospodar naš Koji nas je poslao, zna da smo mi vama, stanovnici ovog grada, uistinu poslati. I to nam je dovoljno kao dokaz.”
Ketiga rasul itu membantah pendustaan penduduk negeri itu, “Tuhan kami mengetahui bahwa kami -wahai penduduk negeri- adalah utusan dari sisi-Nya kepada kalian dan hal itu sudah cukup menjadi bukti bagi kami.”
The three messengers said in response to the denial by the people of the town: Our Lord knows that we have been sent by Him to you, O people of the town! That is enough evidence for us.
Walang kailangan sa Amin kundi ang pagpapaabot ng ipinag-utos sa amin na ipaabot sa inyo nang maliwanag at hindi kami nagmamay-ari ng kapatnubayan ninyo.
Chúng tôi không có trách nhiệm nào ngoài việc truyền đạt lại hết mọi mệnh lệnh mà chúng tôi đã nhận được một cách minh bạch và chúng tôi không hề có quyền hạn gì để chỉ đạo các ngươi.
Non dobbiamo fare altro che comunicare con chiarezza ciò che ci è stato ordinato di comunicarvi, e non spetta a noi guidarvi alla Retta Via.
“Mi smo vam dužni dostaviti Allahovu poslanicu u potpunosti”, kazaše poslanici. “Eto to je naša obaveza, a Allahovo je hoće li vas uputiti ili će vas u zabludu odvesti.”
Nuestro deber consiste solo en transmitir de forma clara lo que hemos recibido, a fin de comunicárselo a ustedes. No tenemos control sobre su guía”.
Il ne nous appartient que de transmettre avec clarté ce qui nous a été ordonné de transmettre. Nous n’avons pas le pouvoir de vous guider.
Tugas kami hanyalah menyampaikan apa yang ditugaskan kepada kami agar kami menyampaikannya kepada kalian dengan nyata, kami tidak memiliki kewenangan memberi kalian hidayah.
Our duty is only to clearly convey what we have been instructed to convey to you. We have no control over your guidance.
"Bizim görevimiz, size tebliğ etmekle emrolunduğumuz şeyleri apaçık tebliğ etmektir. Biz, size hidayet etmekle sorumlu değiliz."
Belde halkı, gönderilmiş olan elçilere şöyle dediler: "Şüphesiz siz, bize uğursuz geldiniz. Eğer bizleri tevhide davet etmekten vazgeçmezseniz; sizi ölünceye kadar taşlamakla ve acıklı bir azap ile cezalandıracağız."
إِنَّا تَطَيَّرْنَا بِكُمْ
(For us, we see an evil omen from you;) meaning, `we do not see in your faces any sign of good for our lives.' Qatadah said, "They were saying, `if something bad befalls us, it will be because of you."' Mujahid said, "They were saying: People like you never enter a town, but its people are punished."
لَئِن لَّمْ تَنتَهُواْ لَنَرْجُمَنَّكُمْ
(if you cease not, we will surely stone you,) Qatadah said, "By throwing stones at you."
وَلَيَمَسَّنَّكُمْ مِّنَّا عَذَابٌ أَلِيمٌ
(and a painful torment will touch you from us.) means, a severe punishment. Their Messengers said to them:
طَـئِرُكُم مَّعَكُمْ
(Your evil omens be with you!) meaning, `they are thrown back at you.' This is like the Ayah where Allah describes the people of Fir`awn:
فَإِذَا جَآءَتْهُمُ الْحَسَنَةُ قَالُواْ لَنَا هَـذِهِ وَإِن تُصِبْهُمْ سَيِّئَةٌ يَطَّيَّرُواْ بِمُوسَى وَمَن مَّعَهُ أَلاَ إِنَّمَا طَائِرُهُمْ عِندَ اللَّهِ
(But whenever good came to them, they said: "Ours is this." And if evil afflicted them, they ascribed it to evil omens connected with Musa and those with him. Be informed! Verily, their evil omens are with Allah) (7:131). And the people of Salih said:
اطَّيَّرْنَا بِكَ وَبِمَن مَّعَكَ قَالَ طَائِرُكُمْ عِندَ اللَّهِ
("We augur ill omen from you and those with you." He said: "Your ill omen is with Allah.") (27:47) And Allah said:
وَإِن تُصِبْهُمْ حَسَنَةٌ يَقُولُواْ هَـذِهِ مِنْ عِندِ اللَّهِ وَإِن تُصِبْهُمْ سَيِّئَةٌ يَقُولُواْ هَـذِهِ مِنْ عِندِكَ قُلْ كُلٌّ مِّنْ عِندِ اللَّهِ فَمَا لِهَـؤُلاءِ الْقَوْمِ لاَ يَكَادُونَ يَفْقَهُونَ حَدِيثاً
(And if some good reaches them, they say, "This is from Allah," but if some evil befalls them, they say, "This is from you." Say: "All things are from Allah," so what is wrong with these people that they fail to understand any word) (4:78)
أَءِن ذُكِّرْتُم بَلْ أَنتُمْ قَوْمٌ مُّسْرِفُونَ
((Do you call it "evil omen") because you are admonished Nay, but you are a people mischievous.) means, `because of us, because we admonished you and told you to worship Allah Alone and with all sincerity, and in return you said what you said and threatened us. Nay, but you are a mischievous people.' Qatadah said, "This means, `Because we reminded you about Allah, you saw an evil omen in us. Nay, but you are a mischievous people'. "
Nagsabi ang mga mamamayan ng pamayanan sa mga sugo: "Tunay na kami ay nakakikita ng kamalasan sa inyo. Kung hindi kayo titigil sa pag-aanyaya sa amin sa paniniwala sa kaisahan ng Diyos ay talagang magpaparusa nga kami sa inyo sa pamamagitan ng pagpukol ng mga bato hanggang kamatayan at talagang may sasapit sa inyo mula sa amin na isang pagdurusang nakasasakit."
Les habitants de la cité dirent aux messagers: Nous voyons en vous un présage funeste et si vous ne cessez pas de nous inviter au monothéisme, nous vous punirons en vous lapidant jusqu’à ce que mort s’ensuive et nous vous ferons subir un châtiment douloureux.
The word: تَطَيَّرْ (tatayyur) in verse 18: قَالُوا إِنَّا تَطَيَّرْنَا بِكُمْ (We take you as a bad omen for us.) means the seeing of an evil omen in someone or taking someone to be wretched. It is being said here that the people of this town did not listen to these blessed souls sent to them and chided them as being wretched or carriers of misfortune. It appears in some narrations that a famine had overtaken this town, because the people of the town had curtly turned down the good counsel of the messengers. That is why the people of the town called them wretched, or maybe they were hurt in some other way. So, as is the common habit of disbelievers, they would hasten to attribute any distress that afflicts them to prophets and the righteous who are nothing but their guides and benefactors. Hence, in this case too, they lost no time and attributed their own wretchedness to these blessed elders. This happens to be similar to what has been said in the Qur'an about the people of Sayyidna Musa (علیہ السلام) فَإِذَا جَاءَتْهُمُ الْحَسَنَةُ قَالُوا لَنَا هَـٰذِهِ وَإِن تُصِبْهُمْ سَيِّئَةٌ يَطَّيَّرُوا بِمُوسَىٰ وَمَن مَّعَهُ (So when something good come to them they said, "This is our right". And if they suffered from something evil, they ascribed it as an ill omen to Musa and those with him - 7:131). Similarly, the people of Sayyidna Salih (علیہ السلام) said to him: اطَّيَّرْنَا بِكَ وَبِمَن مَّعَكَ (They said, "we regard you and those with you as a sign of bad omen". - 27:47).
The people of the town said to the messengers: We see an evil omen in you. If you do not stop calling us to monotheism, we will punish you by stoning to death and you will receive a painful punishment from us.
Los habitantes de la ciudad les dijeron a los mensajeros: “Observamos un mal presagio en ustedes. Si no dejan de convocarnos al monoteísmo, los castigaremos con lapidación hasta la muerte y recibirán un castigo doloroso de nuestra parte”.
Penduduk negeri berkata kepada para rasul tersebut, “Sesungguhnya kami ini merasa sial dengan kalian. Bila kalian tidak berhenti mendakwahi kami kepada tauhid, niscaya kami akan menghukum kalian dengan lemparan batu hingga mati dan kalian akan mendapatkan hukuman yang menyakitkan dari kami."
Đám dân của thị trấn đáp lại các vị Thiên Sứ: "Quả thật, chúng tôi đã gieo quẻ biết rằng các người là điềm gở. Nếu như các người không chịu dừng lại việc kêu gọi chúng tôi đến với Tawhid tôn thờ duy nhất Allah thì chúng tôi sẽ áp dụng ngay hình phạt với các người bằng việc ném đá đến khi nào các người chết mới thôi một hình phạt thật là khủng khiếp và đau đớn."
Međutim, griješni stanovnici onog grada rekoše: “Mi pak slutimo da nam vi nesreću donosite time u što nas pozivate. Ne prestanete li nas pozivati i upozoravati na Allahovu kaznu, kamenovat ćemo vas! Bolna će vas kazna od nas zadesiti, bez imalo dvojbe.”
Gli abitanti del villaggio dissero ai messaggeri: "In verità, sentiamo che siete di malaugurio, e se non smettete di invitarci al Monoteismo vi puniremo lapidandovi fino alla morte e vi infliggeremo una dolorosa punizione".
I messaggeri dissero in loro risposta: "Il vostro malaugurio è insito nel fatto che rinnegate Allāh e nel fatto che vi rifiutiate di seguire i Suoi Messaggeri. Ci accusate di malaugurio solo perché vi rammentiamo di Allāh? Piuttosto, siete un popolo licenzioso.
Elçiler onlara cevap olarak şöyle dediler: "Allah'ı inkâr etmeniz ve O'nun peygamberlerine tabi olmayı terk etmeniz sebebi ile uğursuzluğunuz sizinle beraberdir. Size Allah'ı hatırlattığımız ve sizi O'na davet ettiğimiz için mi bizi uğursuz sayıyorsunuz? Hayır! Bilakis siz; günah işleyip isyan ederek aşırı giden bir topluluksunuz."
Na to se poslanici obratiše svojim sunarodnicima: “Uzrok vašeg pesimizma jeste sami vi! Uzrok vaše nesreće leži u nevjerstvu koje činite. Zar nam prijetite kamenovanjem i vidite loš predznak u tome što vas podsjećamo na Allaha? Ta vi ste narod koji je pretjerao u činjenju nevjerstva i zlih djela.”
The township referred to in these verses was perhaps a settlement in Egypt where two prophets, Moses and Aaron were sent to admonish the people. But they rejected both of them. Then, a third person from amongst their own community came forth to support the Prophets, but this angered His fellow-men so much that they threatened to stone him, if he did not stop. At all times, the bitterest pill for a man to swallow is the piece of advice which is not to his liking. He flares up as soon as he hears it. Consequently, he cannot consider it with a balanced mind and does not assess it in the light of reason. Swayed by obstinacy and hatred, he goes on saying irrelevant things against it. Making assessments in the light of reason is to remain within reasonable limits but irrational opposition amounts to transgressing those limits.
Para rasul menjawab mereka, “Kesialan selalu menempel pada diri kalian karena kalian kafir kepada Allah dan menolak mengikuti para rasul-Nya. Apakah kalian merasa sial manakala kami mengingatkan kalian kepada Allah? Justru kalian adalah kaum yang berlebih-lebihan dalam mempraktikkan kekufuran dan kemaksiatan.”
Nagsabi ang mga sugo bilang pagtugon sa kanila: "Ang pagkakita ninyo ng kamalasan ay kakapit sa inyo dahilan sa kawalang-pananampalataya ninyo kay Allāh at pag-iwan ninyo sa pagsunod sa mga sugo Niya. Nakakikita ba kayo ng kamalasan kung nagpaalaala Kami sa inyo hinggil kay Allāh? Bagkus kayo ay mga taong nagmamalabis sa paggawa ng kawalang-pananampalataya at mga pagsuway."
The messengers said in response to them: Your evil omen is within yourselves on account of your denial of Allah and your leaving out following His messengers. Do you see an evil omen if we reminded you of Allah! In fact, you are a people who have gone too far in the perpetration of disbelief and sins.
Les messagers leur répondirent: Le présage funeste est de votre côté puisque vous mécroyez en Allah et vous refusez de suivre Ses messagers. Est-ce en invoquant le mauvais présage que vous répondez lorsqu’on vous rappelle Allah ? Vous êtes plutôt des gens qui outrepassez les limites de la mécréance et des péchés.
The sense of the statement: قَالُوا طَائِرُكُم مَّعَكُمْ (They said, "Your bad omen deeds.' The word: طَایٔر (ta'ir) essentially denotes bad omen or misfortune and, on occasions, it is also used to refer to the effects of misfortune, that is, wretchedness. Here, this is what it means. (Ibn Kathir, Qurtubi)
Los mensajeros les respondieron: “El mal presagio está dentro de ustedes a causa del rechazo hacia Al-lah y el descuido de seguir a Sus mensajeros. ¿Ven algún mal presagio si les recordamos a Al-lah? De hecho, ustedes son un pueblo que ha ido demasiado lejos en la perpetración de los pecados y la incredulidad”.
Các vị Thiên Sứ đáp lại bọn chúng: "Việc bói toán của quý vị luôn bám chặt quý vị vì do quý vị phủ nhận Allah và không tuân theo các vị Thiên Sứ của Ngài. Làm sao quý vị vẫn còn bói toán khi được nhắc về Allah cho được cơ chứ? Không, quý vị đúng là một đám người tội lỗi vì sự vô đức tin và nhiều tội lỗi khác.
I s periferije grada stiže neki čovjek koji je saznao da su stanovnici grada čvrsto odlučili kazniti svoje poslanike smrtnom kaznom. Upozorio ih je: “O moji sunarodnici, vjerujte u ove poslanike!”
Desde una parte lejana de la ciudad, un hombre llegó corriendo temeroso de que su pueblo rechazara a los mensajeros y amenazara con asesinarlos o causarles daño. Él dijo: “¡Pueblo mío! Obedezcan lo que estos mensajeros han traído.
In verse 20, it was said: وَجَاءَ مِنْ أَقْصَى الْمَدِينَةِ رَجُلٌ يَسْعَىٰ (And there came a man rushing from the farthest part of the city.) In the first verse (13), the place where this incident transpired was expressed as: اَلقَریَۃ (al-qaryah: town) which, according to the Arabic lexical usage, does not signify a small village, instead, it means a habitation in the absolute sense. It may be a small habitation or a big city. Now, in this verse, this place has been identified as: اَمَدِینۃ (al-madinah), a name used only for a big city. From here, we learn that the habitation where this event took place was some big city. Hence, this too supports the saying where it has been identified as Antakiyah. The expression: أَقْصَى الْمَدِينَةِ (aqsal-madinah: farthest part of the city) means outskirts of the city. The word: يَسْعَىٰ as a rushing) in the phrase: رَجُلٌ يَسْعَىٰ has been derived from: سَعٰی يَسْعَىٰ (run) which means to walk in a running gait. Therefore, the expression would mean that a man came running from the farthest part of the city. Then, there are occasions when this word is also used in the sense of walking with concern, poise and sense of purpose to be accomplished - which may not include running- as in Surah Al-Jumu` ah: فَاسْعَوْا إِلَىٰ ذِكْرِ اللَّـهِ (fas` aw ila dhikril-lah: hasten for the remembrance of Allah (Khutbah and Salah of Jumu'ah) - 62:9). Here, this very sense is intended.
The event relating to the person coming from the farthest part of the city
The noble Qur'an has left this too as ambiguous. It does not mention his name, nor does it say who he was. As part of historical narrations, Ibn Ishaq has reported from Sayyidna Ibn ` Abbas, Ka` b al-Ahbar And Wahb Ibn Munabbih that the name of this person was Habib. There are different sayings about his profession. The most famous is the one that says that he was a carpenter. (Ibn Kathir).
Other historical narrations reported by commentators at this stage tell us that this person too was initially an idolater. He happened to meet the two messengers who came to this town the first time. It was either as a result of their teachings or, as it appears in some narrations, by seeing extraordinary working of wonders at their hands, his heart was lit with faith. He repented from past idolatry, embraced Islam and retired to a cave devoting to worship. When he got the news that the people of the city have rejected the teachings of these messengers, have become hostile to them and were threatening to kill them, he came to his people prompted by the mixed objectives of his concern for their good as well as the safety of the messengers. He advised them to follow these messengers and declared that he himself had become a believer: (I have believed in your Lord; so listen to me.- 25)
D’une partie éloignée de la ville, vint d’un pas précipité un homme qui redoutait le sort réservé à son peuple pour avoir traité de menteurs les messagers et les avoir menacés de mort et de persécution. Il dit aux siens: Ô mon peuple, suivez ce que ces messagers ont apporté.
قَالَ يقَوْمِ اتَّبِعُواْ الْمُرْسَلِينَ
(He said: "O my people! Obey the Messengers.") -- he urged his people to follow the Messengers who had come to them.
اتَّبِعُواْ مَن لاَّ يَسْـَلُكُمْ أَجْراً
(Obey those who ask no wages of you,) means, `for the Message which they convey to you, and they are rightly-guided in what they are calling you to, the worship of Allah Alone with no partner or associate.'
وَمَا لِىَ لاَ أَعْبُدُ الَّذِى فَطَرَنِى
(And why should I not worship Him Who has created me) means, `and what is there to stop me from sincerely worshipping the One Who has created me, and worshipping Him Alone, with no partner or associate'
وَإِلَيْهِ تُرْجَعُونَ
(and to Whom you shall be returned.) means, `on the Day of Resurrection, when He will requite you for your deeds: if they are good then you will be rewarded and if they are evil then you will be punished.'
أَءَتَّخِذُ مِن دُونِهِ ءَالِهَةً
(Shall I take besides Him gods) This is a rhetorical question intended to rebuke and chastise.
إِن يُرِدْنِ الرَّحْمَـنُ بِضُرٍّ لاَّ تُغْنِ عَنِّى شَفَـعَتُهُمْ شَيْئاً وَلاَ يُنقِذُونَ
(If the Most Gracious intends me any harm, their intercession will be of no use for me whatsoever, nor can they save me.) means, `these gods whom you worship instead of Him possess no power whatsoever, if Allah wills me some harm,'
فَلاَ كَـشِفَ لَهُ إِلاَّ هُوَ
(none can remove it but He) (6:17). `These idols can neither cause any harm nor bring any benefit, and they cannot save me from the predicament I am in.'
إِنِّى إِذاً لَّفِى ضَلَـلٍ مُّبِينٍ
(Then verily, I should be in plain error.) means, `if I were to take them as gods instead of Allah.'
إِنِّى ءَامَنتُ بِرَبِّكُمْ فَاسْمَعُونِ
(Verily, I have believed in your Lord, so listen to me!) Ibn Ishaq said, quoting from what had reached him from Ibn `Abbas, may Allah be pleased with him, Ka`b and Wahb, "He said to his people:
إِنِّى ءَامَنتُ بِرَبِّكُمْ
(`Verily, I have believed in your Lord) in Whom you have disbelieved,
فَاسْمَعُونِ
(so listen to me!)' means, listen to what I say." Or it may be that he was addressing the Messengers when he said:
إِنِّى ءَامَنتُ بِرَبِّكُمْ
(Verily, I have believed in your Lord,) meaning, `Who has sent you,'
فَاسْمَعُونِ
(so listen to me!) meaning, `bear witness to that before Him.' This was narrated by Ibn Jarir, who said, "And others said that this was addressed to the Messengers, and he said to them: `Listen to what I say and bear witness to what I say before my Lord, that I have believed in your Lord and have followed you.' This interpretation is more apparent, and Allah knows best. Ibn Ishaq said, quoting from what had reached him from Ibn `Abbas, may Allah be pleased with him, Ka`b and Wahb, `When he said that, they turned on him as one, and killed him at once, and he had no one to protect him from that."' Qatadah said, "They started to stone him while he was saying, `O Allah, guide my people for they do not know, and they kept stoning him until he died a violent death, and he was still praying for them.' May Allah have mercy on him."
Both the prophets at that time were powerless. Nevertheless, this third man associated himself with them. In the struggle between truth and untruth, man has to take the side of the truth, even if it amounts to supporting the weak against the strong. The third man urged the people of his community to pay heed to the words of the earlier Prophets who were on the straight path and who did not seek any return for guiding rightly. This shows that in spite of a man being selfless and well-intentioned, his words will be examined in the light of reason, and will be deemed to be of value only if they measure up to the standard of reason.
From a far part of the town a man came running fearing his people’s denial of the messengers and their threatening to kill or harm them. He said: O my people! Follow what these messengers have brought.
Derken beldenin uzak bir yerinden bir adam; kavminin elçileri yalanlamasından, onları öldürmek ve eziyet etmekle tehdit etmesinden korkarak koşarak geldi ve şöyle dedi: "Ey Kavmim! Bu elçilerin getirdiklerine uyunuz."
E giunse di fretta un uomo, da un remoto luogo del villaggio, timoroso che il suo popolo smentisse i messaggeri e del fatto che li avessero minacciati di ucciderli e di far loro del male; disse: "O popolo, seguite ciò che vi hanno comunicato questi messaggeri".
Bỗng có một người đàn ông đến từ một nơi thật xa xôi của ngôi làng rất vội vã chạy lại vì sợ hãi người dân của mình cho các vị Thiên Sứ dốc láo và sẽ đe dọa họ rồi sợ sẽ giết chết họ hay hảm hại họ, y bảo: "Này hỡi người dân của ta! Hãy tuân theo những gì mà các vị Thiên Sứ mang đến đi."
Tiba-tiba seorang laki-laki datang bergegas dari belahan negeri yang jauh karena takut atas sikap kaumnya yang mendustakan para rasul, serta mengancam akan membunuh dan menyakiti mereka. Laki-laki ini berkata, “Wahai kaumku! Ikutilah apa yang dibawa oleh para rasul itu.
May dumating, mula sa isang lugar na malayo sa pamayanan, na isang lalaking nagmamadali dala ng pangamba para sa mga kababayan niya dahil sa pagpapasinungaling sa mga sugo at pagbabanta sa mga ito ng pagpatay at pananakit. Nagsabi siya: "O mga kababayan, sumunod kayo sa inihatid ng mga isinugong ito.
Ô mon peuple, suivez ceux qui ne vous demandent aucune récompense et qui sont guidés lorsqu’ils vous transmettent la Révélation d’Allah. Quiconque est ainsi, mérite bien sûr d’être suivi.
Seguite, o popolo, chi non vi chiede ricompensa per comunicarvi ciò che vi hanno comunicato, ed essi sono ben guidati nella rivelazione di Allāh che vi comunicano. Chi possiede tali caratteristiche merita di essere seguito.
Wahai kaumku! Ikutilah orang yang tidak meminta balasan dari kalian terkait apa yang telah mereka sampaikan kepada kalian. Mereka adalah orang-orang yang mendapatkan hidayah tentang apa yang mereka sampaikan kepada kalian dari Allah, yaitu wahyu-Nya. Barang siapa yang demikian maka dia harus diikuti."
Hãy tuân theo họ đi - hỡi người dân của ta - những người mà không cần bất cứ tiền thù lao gì của qúy vị mà khi đã hoàn tất hết nhiệm vụ của họ đối với các ngươi, và họ là những người được hướng dẫn một cách hoàn thiện bởi Allah qua lời mặc khải của Ngài. Bởi thế, họ là những người xứng đáng để noi theo.
“Slijedite Allahove poslanike”, kazao je, “koji od vas ne traže nikakvu nadoknadu za trud koji ulažu u pozivanje Allahu, a pored toga su na istini, i dostavljaju objavu. Prijeko je potrebno da takve slijedite.”
¡Pueblo! Sigan a aquellos que no les piden ninguna recompensa por transmitir lo que han traído y que están bien guiados en la revelación de Al-lah que les comunican a ustedes. Una persona así merece ser imitada”.
Ey Kavmim! Size tebliğ ettikleri şey karşılığında sizden herhangi bir ücret istemeyen kimselere uyun. Onlar Allah'ın vahyinden tebliğ ettikleri şeyler hususunda hidayet üzeredirler. Kim böyle ise işte tabi olunmaya layık olan kimse odur.
O people! Follow those who do not ask you for any reward for conveying what they brought and they are rightly guided in the revelation of Allah that they convey to you. A person like this deserves to be followed.
Sumunod kayo, O mga kababayan, sa mga hindi humiling mula sa inyo ng isang gantimpala mula sa inyo dahil sa pagpapaabot ng inihatid nila at sila ay mga napapatnubayan sa ipinaaabot nila buhat kay Allāh na kasi Niya. Kaya ang sinumang naging gayon ay marapat na sundin.
Nasihatçı olan bu adam şöyle dedi: "Ve hangi engel beni yaratan Allah'a ibadet etmekten alıkoyabilir? Ve hangi engel sizleri yaratan Allah'a ibadet etmekten alıkoyabilir? Öyle ki, yeniden dirilme ile birlikte hepiniz karşılık için sadece O'na döndürüleceksiniz."
This well-wishing man said: What prevents me from worshipping Allah Who created me? What prevents you from worshipping your Lord Who created you, and to Him alone you will return when you are resurrected for the recompense?
Este hombre benevolente expresó: “¿Qué me impide adorar a Al-lah, Quien me ha creado? ¿Qué te impide adorar a tu Señor, Quien te creó, y a Quien solo regresarás cuando seas resucitado por la recompensa?
Disse questo consigliere: "Cosa mi impedisce di adorare Allāh, Colui che mi ha creato?! E cosa vi impedisce di adorare il vostro Dio, Colui che vi ha creato, e a Lui solo tornerete per la Resurrezione e per la Retribuzione?!"
Nagsabi ang lalaking tagapayo na ito: "May aling tagahadlang na humahadlang sa akin sa pagsamba kay Allāh na lumikha sa akin? May aling tagahadlang na humahadlang sa inyo sa pagsamba sa Panginoon ninyo na lumikha sa inyo, at tungo sa Kanya lamang pababalikin kayo sa pagkabuhay na muli para sa pagganti?"
Laki-laki yang memberikan nasihat tulus ini juga berkata, “Apa yang menghalangiku untuk menyembah Allah yang telah menciptakanku?! Apa yang menghalangi kalian untuk menyembah Tuhan yang menciptakan kalian, padahal hanya kepada-Nya semata kalian dikembalikan untuk dibangkitkan dan diberi balasan?!
Cet homme, bon conseiller, dit: Que m’empêche-t-il d’adorer Allah qui me créa ? Et vous, que vous empêche-t-il d’adorer votre Seigneur qui vous créa et auprès de qui seul vous serez ressuscités et vous rendrez des comptes.
Và người đàn ông đó khuyên bảo rằng: "Điều gì, có thể ngăn cản tôi thờ phượng Allah Đấng mà đã tạo hóa ra tôi ? Và điều gì có thể ngăn cản quý vị thờ phượng Thượng Đế của quý vị Đấng đã tạo hóa ra quý vị và cũng là Đấng duy nhất sẽ đưa quý vị trở về gặp lại Ngài vào Ngày Phục Sinh để nhận lấy kết quả ?"
Upitao ih je taj dobri čovjek: “Zašto ne bih obožavao jedino Allaha, Koji me je stvorio? Zašto vi ne biste obožavali jedino Allaha, Koji vas je stvorio? Njemu ćete se vratiti, pa će vas On oživiti i dati vam ono što ste zaslužili.”
¿Debo considerar a otros ídolos y adorarlos erróneamente en lugar de adorar a Al-lah, Quien me creó? Si el Compasivo intentara causarme algún daño, la intercesión de estos ídolos no me serviría para nada, ni podrían salvarme del daño que Al-lah me haya destinado si muero como un incrédulo.
"Ben, beni yaratan Allah'tan başka ilahlara hak etmemelerine rağmen ibadet edip, onları ilahlar mı edineyim? Eğer Rahman; bana bir kötülük isabet ettirmek isterse, kendilerine ibadet olunan bu ilahlar bana bir fayda veremedikleri gibi benden bir kötülüğü de savamazlar. Eğer ben küfür üzere ölürsem Allah'ın benim hakkımda dilediği kötülükten de beni kurtaramazlar."
Làm sao tôi có thể thờ phượng những thần linh nào khác ngoài Allah, trong khi Ngài đã tạo hóa ra tôi để đến với việc thờ phượng những thứ không xứng đáng? Quả thật, nếu như Đấng Al-Rahman muốn hãm hại tôi thì không có một thần linh nào có quyền lực giúp đỡ. Chắc rằng chúng không có khả năng cứu vớt hay hãm hại tôi được, lại càng không bảo về tôi tránh khỏi tai ương mà Allah có ý định cho tôi chết là kẻ phủ nhận đức tin.
Apakah aku mengangkat sesembahan selain Allah tanpa hak padahal Dialah yang menciptakanku?! Bila Allah Yang Maha Penyayang menghendaki keburukan bagiku maka sesembahan tersebut tidak akan membantuku sedikit pun karena mereka tidak memiliki manfaat dan mudarat, serta tidak mampu menyelamatkanku dari keburukan yang Allah kehendaki terhadapku bila aku mati di atas kekufuran.
Gagawa ba ako ng bukod pa kay Allāh na lumikha sa akin ng mga sinasamba nang walang karapatan? Kung magnanais sa akin ang Napakamaawain ng isang kasagwaan ay hindi makapagsisilbi sa akin ng anuman ang pamamagitan ng mga sinasambang ito sapagkat hindi sila nakapagdudulot sa akin ng isang pakinabang ni isang pinsala. Hindi sila nakakakaya na sumagip sa akin mula sa kasagwaang ninais ni Allāh sa akin kung namatay ako sa kawalang-pananampalataya.
Dovrei prendere, all'infuori di Allāh, Colui che mi ha creato, altre divinità, senza alcuna ragione?! In verità, se il Compassionevole volesse farmi del male, l'intercessione di questi idoli non sarebbe per nulla utile, e non possono farmi né bene né male, e non potrebbero salvarmi dal male che Allāh potrebbe infliggermi se morissi da miscredente.
Shall I take other deities to be wrongly worshipped instead of Allah Who created me? If the Merciful intends harm for me, the intercession of these other deities will not avail me at all, nor will they be able to save me from the harm that Allah intended for me if I die as a disbeliever.
Adopterai-je sans droit des divinités en dehors d’Allah qui m’a créé ? Si le Tout Miséricordieux me voulait du mal, l’intercession de ces divinités ne me serait d’aucune utilité car elles n’ont aucun pouvoir de m’être utile ou de me nuire et elles ne peuvent me sauver d’un mal qu’Allah me destine si je mourrais mécréant.
Upitao ih je i ovo: “Zar da mimo Allaha obožavam druga, lažna božanstva, koja mi ne mogu nikakvo dobro donijeti niti me mogu od kakva zla sačuvati? Bude li Milostivi Allah htio da me snađe kakvo zlo, lažna božanstva neće mi uopće pomoći niti će me moći izbaviti ako umrem kao nevjernik.”
Tunay na ako, kapag gumawa sa kanila bilang mga sinasamba bukod pa kay Allāh, ay talagang nasa isang pagkakamaling maliwanag yayamang sumamba ako sa hindi nagiging karapat-dapat sa pagsamba at umiwan ako sa pagsamba sa nararapat dito.
Jika aku mengangkat mereka sebagai sesembahan selain Allah maka aku benar-benar di atas kesalahan yang nyata karena aku menyembah sesuatu yang tidak berhak disembah dan meninggalkan siapa yang berhak disembah.
In verità, se li prendessi come divinità all'infuori di Allāh, commetterei un grave errore, poiché adorerei ciò che non merita adorazione, e avrei abbandonato il culto di Colui che la merita.
"Nếu như tôi đi thờ phượng một thần linh nào khác ngoài Allah thì quả thật tôi sẽ là một người quá là sai lầm một cách rõ rệt vì kẻ mà tôi tôn thờ không xứng đáng để cho tôi thờ phượng mà phải bỏ lỡ đi việc tôn thờ Allah."
"Eğer ben Allah'tan gayrı kendilerine ibadet olunanları ilahlar edinirsem, apaçık bir hata içinde olurum. Öyle ki ibadeti hak etmeyenlere ibadet edip, ibadeti hak eden Allah'a ibadet etmeyi terk ederek apaçık bir sapıklık ile sapmış olurum."
Si tuviera que tomarlos como dioses además de Al-lah estaría en un error flagrante, ya que habría adorado a un ser que no merece adoración y habría omitido adorar al Ser que lo merece.
If I have to take them as deities besides Allah I would be in clear error as I would have worshipped a being that is not deserving of worship and I would have omitted worshipping the Being Who is deserving thereof.
“Bio bih zaista u očitoj zabludi kad bih prihvatio lažna božanstva, a klonio se robovanja svom Gospodaru, dragom Allahu, Koji zaslužuje da Mu se robuje. Eto, to bi bila očita greška i otuđivanje od istine.”
Si je les adoptais comme divinités en dehors d’Allah, je commettrai alors une erreur manifeste puisque j’adorerai des êtres qui ne méritent pas d’être adorés et je délaisserai l’adoration de Celui qui mérite d’être adoré.
¡Pueblo mío!, he aceptado tanto a mi Señor como al suyo, así que escúchenme. No me preocupan las amenazas de muerte que hacen”. Pero su pueblo insistió en matarlo y Al-lah lo introdujo al Paraíso.
The addressee here could be his own people where calling Allah Ta’ ala their Lord was to express a reality - though, they did not accept it. Then, it could also be that this address is to the messengers and the purpose of saying: إِنِّي آمَنتُ بِرَبِّكُمْ فَاسْمَعُونِ (listen to me) may be that they should hear what he was saying and bear witness before Allah that he was a believer.
Tunay na ako, O mga kababayan, ay sumampalataya sa Panginoon ko at Panginoon ninyo sa kalahatan, kaya makinig kayo sa akin sapagkat hindi ako pumapansin sa ibinabanta ninyo sa akin na pagpatay." Kaya walang nangyari sa mga kababayan niya kundi na pinatay nila siya, kaya ipapasok siya ni Allāh sa paraiso.
"In verità - o gente – io ho creduto al mio e al vostro Dio: ascoltatemi, non mi importa delle vostre minacce di morte". Il suo popolo non fece altro che ucciderlo e Allāh lo fece entrare nel Paradiso.
Sesungguhnya aku -wahai kaumku- telah beriman kepada Tuhanku dan Tuhan kalian, maka dengarkanlah aku dan aku tidak peduli dengan pembunuhan yang kalian ancamkan kepadaku." Namun, kaumnya malah membunuhnya, kemudian Allah memasukkannya ke dalam surga.
O my people, I have accepted both my and your Lord, so listen to me. I do not care about the threats of murder that you make. But his people insisted on killing him and Allah entered him into Paradise.
"Quả thật, giờ đây tôi - hỡi dân làng - đã tin tưởng vào Thượng Đế của tôi và cũng là Thượng Đế của tất cả quý vị. Xin quý vị hãy nghe lời khuyên của tôi, và tôi sẽ không bận tâm đến những gì quý vị đang đe dọa là sẽ giết chết tôi. Vì vậy, đám dân chúng của ông đã giết chết ông. Thế nên, Allah là Đấng đã ban cho ông vào được Thiên Đàng."
“Ja zbilja vjerujem u vašeg Gospodara, Allaha, osim Kojeg nema drugog istinskog božanstva, i Njemu sam poslušan! Poslušajte ovo što vam govorim! Ne marim za prijetnjama da ćete me ubiti!” Pošto je ovaj dobri čovjek upozorio svoje sunarodnike, oni su ga ubili i Allah ga je uveo u džennet.
"Ey Kavmim! Şüphesiz ben; sizin Rabbiniz ve benim Rabbim olan Allah'a iman ettim. Beni dinleyin. Ben sizin, beni kendisiyle tehdit ettiğiniz ölümden de korkmuyorum." dedi. Kavmi onu öldürdü. Allah da onu cennetine koydu.
Ô mon peuple, je crois en mon Seigneur et votre Seigneur à tous, écoutez-moi donc. Je ne me soucie pas de vos menaces de mort. Or les siens le tuèrent et Allah le fit entrer au Paradis.
Fu detto in suo onore, dopo il suo martirio: "Entra nel paradiso". Quando entrò e vide la sua beatitudine, disse, desideroso: “Se solo il mio popolo, che mi ha smentito e mi ha ucciso, sapesse del perdono dei peccati che ho ottenuto e di ciò con cui il mio Dio mi ha onorato, avrebbero creduto come ho fatto io e avrebbero ottenuto una ricompensa simile alla mia”.
y 27. Se ha dicho en honor a este hombre, después de que su pueblo lo matara: “ingresa al Paraíso después de morir como mártir”. Cuando él ingresó y vio tal regocijo en él, expresó con anhelo: “Si tan solo aquellos de mi pueblo que me negaron y mataron supieran sobre el perdón de los pecados que obtuve y con lo que mi Señor me ha honrado, habrían creído como yo creí y habrían obtenido una recompensa similar a la mía”.
On lui dit afin de l’honorer après son martyr: Entre au Paradis. Lorsqu’il y entra et vit les délices qu'il contient,*il souhaita que son peuple qui le traita de menteur et le tua sache que ses péchés lui ont été pardonnés et de quelle manière son Seigneur l’a honoré, afin qu’ils aient la foi comme lui a eu la foi et soient rétribués aussi généreusement que lui.
I nakon što je ovaj čovjek poginuo na Allahovom putu, radi uzdizanja Allahove riječi, rečeno mu je: “Uđi u džennet!”, a on, u džennetu, vidjevši kakvo ga uživanje i blagodat dočekaše, reče: “Samo kad bi moj narod mogao znati da sam nadasve sretan i počašćen, i da mi je Allah oprostio grijehe, te me počastio, povjerovao bi kako bi dobio ovakvu nagradu!”
It was said in honour of this man after his people killed him: Enter Paradise after you are killed as a martyr. When he entered it and saw the delight therein, he said longingly: If only my people who denied and killed me knew about the forgiveness of sins that I obtained and what my Lord has honoured me with, they would have believed like how I believed and they would have attained a reward similar to mine.
27. Sasabihin bilang pagpaparangal sa kanya matapos ng pagpapakamartir niya: "Pumasok ka sa paraiso." Kaya kapag nakapasok siya roon at nakasaksi sa anumang naroon na kaginhawahan ay magsasabi siya habang nagmimithi: "O kung sana ang mga kababayan kong nagpasinungaling sa akin at pumatay sa akin ay nakaaalam sa nangyari sa akin na pagpapatawad sa mga pagkakasala at sa ipinarangal sa akin ng Panginoon ko, talagang sasampalataya sila tulad ng pagsampalataya ko at magtatamo sila ng isang ganting tulad ng ganti sa akin."
Verse 26 states: قِيلَ ادْخُلِ الْجَنَّةَ ۖ قَالَ يَا لَيْتَ قَوْمِي يَعْلَمُونَ ﴿26﴾ بِمَا غَفَرَ لِي رَبِّي وَجَعَلَنِي مِنَ الْمُكْرَمِينَ ﴿27﴾(it was said to him, " Enter the paradise". He said,"Would that my people knew how my Lord has forgiven me and placed me among the honored ones!" - 26, 27), that is, it was said to the person who had come from the farthest part of the city to prompt people to believe in the messengers, "Enter Paradise."
It is obvious that this address was communicated through some angel who told him to go into the Paradise. In fact, the essential sense of asking him to enter Paradise is to give him the good news that his place in Paradise is a settled matter which would translate into reality at its appointed time after going through the process of Resurrection. (Qurtubi)
And the possibility that he was shown his place in Paradise at that very point of time is not so remote. In addition to that, there is the post-death and pre-resurrection state known as barzakh. In this state of Barzakh too, people bound to go to Paradise are treated well with provision of comfort from Paradise. Therefore, the arrival of such people in the state of Barzakh is, in a way, virtual entry into Paradise.
By the words, "Enter Paradise" a hint is released to suggest that this person was martyred - because, entering Paradise or being enabled to perceive the traces of Paradise can come about only after death.
In historical narratives, it has been reported from Sayyidna Ibn ` Abbas ؓ and early Tafsir authorities, Muqatil and Mujahid that this person was Habib Ibn Isma'il an-Najjar and he is among people who had believed in our noble Prophet ﷺ six hundred years before he actually appeared - as it has been reported about the great tubba' (line of kings in Yemen) that he had come to believe in him much before he was born by reading the prophesies of his coming given in past scriptures. The third respected elder who believed in him before he was ordained and gave his call as prophet is Waraqah Ibn Nawfal who has been mentioned in the Hadith of the Sahih al-Bukhari as part of the events that relate to the initial descent of Wahy (revelation). This too is a singularity of the Holy Prophet ﷺ that these three persons had believed in him before his birth and ordainment. This did not come to pass in the case of any other messenger or prophet.
According to the report of Wahb Ibn Munabbih, this person was a leper. He lived in a house at the farthest gate of the city. For seventy years, he kept praying to his assumed gods that he be delivered from his ailment. By chance, these messengers entered the city of Antakiyah from that very gate. When he met them the first time, they advised him to shun idolatry and invited him to turn to the worship of Allah Ta’ ala for all his needs. He asked them if they had any proof for the correctness of their assertion. When they answered in affirmative, he told them about the disease of leprosy he suffered from and asked them if they could remove it from him. They said, We shall pray to our Lord. He will make you healthy.' He said, 'How strange of you to say that. Here I am, praying to my gods for the past seventy years, yet nothing has happened. How can your Lord change my condition in a single day?' They said, 'Our Lord is powerful over everything, while those you have taken as gods have no reality. They can neither bring benefit to anyone nor can they cause loss.' After hearing what they said, this person believed and those blessed souls prayed for him. Allah Ta’ ala blessed him with perfect health, leaving no traces of the disease he suffered from. Now, his faith became firm, and he promised to himself that he would spend the half of what he will earn in a day in the way of Allah. When he heard that people of the city were mobbing the messengers, he came running, tried to explain that the messengers were true, and that he himself was a believer. The result was that his people charged at them in fury. It appears in the narration of Sayyidna ` Abdullah Ibn Masud ؓ that with their kicks and blows they martyred them. According to some other narrations, they threw rocks at them. As for him, even at a time such as this, when he was being beaten mercilessly, he kept saying: رَبِّ اھدِ قَومِی (My Lord, show my people the right way).
It is mentioned in some narrations that these people martyred the three messengers as well. But, no authentic narration mentions specifically as to what happened to them. Probably, they were not killed. (Qurtubi)
Bỗng có một lời phán bảo thật là cao quý vang lên sau khi ông bị giết vì chính đạo của Allah: "Nhà ngươi hãy bước vào Thiên Đàng." Bởi thế, khi ông ta bước vào và nhìn thấy những hồng ân làm ông chóng ngợp ở chốn Thiên Đàng làm ông phải thốt lên trong sự nghẹn ngào: "Ôi, thật khổ thân cho dân chúng của tôi quá. Phải chi họ biết được những gì tôi được hưởng."
Şehit edilmesinden sonra kendisine ikram olarak şöyle denildi: "Cennete gir." O, cennete girip de oradaki nimetleri müşahede edince temenni içinde şöyle dedi: "Keşke beni yalanlayan ve öldüren kavmim de günahlarımın bağışlandığını ve Rabbimin bana olan ikramını bilseydi. Benim gibi İman eder ve benim ulaştığım mükâfata ulaşırdı."
Untuk memuliakan laki-laki yang telah mati syahid tersebut maka dikatakan kepadanya, “Masuklah ke dalam surga.” Manakala dia masuk dan menyaksikan berbagai kenikmatan di dalamnya maka dia berkata seraya berharap, “Seandainya kaumku yang mendustakanku dan membunuhku mengetahui apa yang aku dapatkan berupa ampunan terhadap dosa-dosaku dan kemuliaan dari Tuhanku kepadaku, niscaya mereka akan beriman sebagaimana aku beriman, lalu mereka mendapatkan balasan seperti apa yang aku dapatkan."
ادْخُلِ الْجَنَّةَ
("Enter Paradise.") so he entered it with all its bountiful provision, when Allah had taken away from him all the sickness, grief and exhaustion of this world. Mujahid said, "It was said to Habib An-Najjar, `Enter Paradise.' This was his right, for he had been killed. When he saw the reward,
قَالَ يلَيْتَ قَوْمِى يَعْلَمُونَ
(He said: "Would that my people knew...")." Qatadah said, "You will never find a believer but he is sincere and is never insincere. When he saw with his own eyes how Allah had honored him, he said:
قِيلَ ادْخُلِ الْجَنَّةَ قَالَ يلَيْتَ قَوْمِى يَعْلَمُونَ - بِمَا غَفَرَ لِى رَبِّى وَجَعَلَنِى مِنَ الْمُكْرَمِينَ
(He said: "Would that my people knew that my Lord has forgiven me, and made me of the honored ones!") He wished that his people could know about what he was seeing with his own eyes of the honor of Allah." Ibn `Abbas said, "He was sincere towards his people during his lifetime by saying,
يقَوْمِ اتَّبِعُواْ الْمُرْسَلِينَ
(O my people! Obey the Messengers), and after his death by saying:
قِيلَ ادْخُلِ الْجَنَّةَ قَالَ يلَيْتَ قَوْمِى يَعْلَمُونَ - بِمَا غَفَرَ لِى رَبِّى وَجَعَلَنِى مِنَ الْمُكْرَمِينَ
(Would that my people knew that my Lord (Allah) has forgiven me, and made me of the honored ones!) This was recorded by Ibn Abi Hatim. Sufyan Ath-Thawri narrated from `Asim Al-Ahwal from Abu Mijlaz:
بِمَا غَفَرَ لِى رَبِّى وَجَعَلَنِى مِنَ الْمُكْرَمِينَ
(That my Lord has forgiven me, and made me of the honored ones!) "Because of my faith in my Lord and my belief in the Messengers." He meant that if they could see the great reward and everlasting blessings that he had attained, this would lead them to follow the Messengers. May Allah have mercy on him and be pleased with him, for he was so keen that his people should be guided.
وَمَآ أَنزَلْنَا عَلَى قَوْمِهِ مِن بَعْدِهِ مِن جُندٍ مِّنَ السَّمَآءِ وَمَا كُنَّا مُنزِلِينَ
(And We sent not against his people after him an army from the heaven, nor was it needful for Us to send.) Allah tells us that He took revenge on his people after they had killed him because He, may He be blessed and exalted, was angry with them, for they had disbelieved in His Messengers and killed His close friend. Allah tells us that He did not send an army of angels, nor did He need to send them, to destroy these people; the matter was simpler than that. This was the view of Ibn Mas`ud, according to the reports of Ibn Ishaq from some of his companions concerning the Ayah:
وَمَآ أَنزَلْنَا عَلَى قَوْمِهِ مِن بَعْدِهِ مِن جُندٍ مِّنَ السَّمَآءِ وَمَا كُنَّا مُنزِلِينَ
(And We sent not against his people after him an army from the heaven, nor was it needful for Us to send.) He said: "`We did not seek to outnumber them, for the matter was simpler than that."
إِن كَانَتْ إِلاَّ صَيْحَةً وَحِدَةً فَإِذَا هُمْ خَـمِدُونَ
(It was but one Sayhah and lo! they (all) were still.) He said, "So Allah destroyed that tyrant king, and destroyed the people of Antioch, and they disappeared from the face of the earth, leaving no trace behind. It was said that the words
وَمَا كُنَّا مُنزِلِينَ
(nor was it needful for Us to send (such a thing).) mean, `We did not send the angels against the nations when We destroyed them; all We did was to send the punishment to destroy them.' It was said that the words:
وَمَآ أَنزَلْنَا عَلَى قَوْمِهِ مِن بَعْدِهِ مِن جُندٍ مِّنَ السَّمَآءِ
(And We sent not against his people after him an army from the heaven,) mean, another Message to them. This was the view of Mujahid and Qatadah. Qatadah said, "Allah did not rebuke his people after they killed him,
إِن كَانَتْ إِلاَّ صَيْحَةً وَحِدَةً فَإِذَا هُمْ خَـمِدُونَ
(It was but one Sayhah and lo! they (all) were still)." Ibn Jarir said, "The former view is more correct, because the Message does not need to be brought by an army." The scholars of Tafsir said, "Allah sent Jibril, peace be upon him, to them, and he seized the pillars at the gate of their city, then he hurled one Sayhah upon them and lo! they (all) were still, to the last man among them, and no soul was left in any body." We have already referred to the reports from many of the Salaf that this city was Antioch, and that these three Messengers were messengers sent from the Messiah `Isa bin Maryam, peace be upon him, as Qatadah and others stated. This is not mentioned by any of the later scholars of Tafsir besides him, and this issue must be examined from a number of angles. (The first) is that if we take this story at face value, it indicates that these men were Messengers from Allah, may He be glorified, not from the Messiah, peace be upon him, as Allah says:
إِذْ أَرْسَلْنَآ إِلَيْهِمُ اثْنَيْنِ فَكَذَّبُوهُمَا فَعَزَّزْنَا بِثَالِثٍ فَقَالُواْ إِنَّآ إِلَيْكُمْ مُّرْسَلُونَ
(When We sent to them two Messengers, they denied them both; so We reinforced them with a third, and they said: "Verily, we have been sent to you as Messengers.") up to:
قَالُواْ رَبُّنَا يَعْلَمُ إِنَّآ إِلَيْكُمْ لَمُرْسَلُونَ - وَمَا عَلَيْنَآ إِلاَّ الْبَلَـغُ الْمُبِينُ
("Our Lord knows that we have been sent as Messengers to you. And our duty is only to convey plainly (the Message).") If they had been from among the Disciples, they would have said something to indicate that they had come from the Messiah, peace be upon him. And Allah knows best. Moreover, if they had been messengers sent by the Messiah, why would the people have said to them,
إِنْ أَنتُمْ إِلاَّ بَشَرٌ مِّثْلُنَا
("You are only human beings like ourselves") (The second) is that the people of Antioch did believe in the messengers sent by the Messiah to them. Antioch was the first city to believe in the Messiah, and it is one of the four cities in which there are Christian patriarchs. These cities are: Jerusalem, because it is the city of the Messiah; Antioch, because it was the first city where all of the people believed in the Messiah; Alexandria, because it was in that city that they agreed to reform the hierarchy of patriarchs, metropolitans (archbishops), bishops, priests, deacons and monks; and Rome, because it is the city of the Emperor Constantine who supported and helped to establish their religion. When he adopted Constantinople as his city, the Patriarch of Rome moved there, as has been mentioned by several historian, such as Sa`id bin Batriq and others, both People of the Book and Muslims. If we accept that, then the people of Antioch were the first to believe, but Allah tells us that the people of this town rejected His Messengers and that He destroyed them with one Sayhah and lo! they (all) were still. And Allah knows best. (The third) is that the story of Antioch and the Disciples of the Messiah happened after the Tawrah had been revealed. Abu Sa`id Al-Khudri, may Allah be pleased with him, and others among the Salaf stated that after revealing the Tawrah, Allah, may He be blessed and exalted, did not destroy an entire nation by sending a punishment upon them. Rather, He commanded the believers to fight the idolators. They mentioned this when discussing the Ayah:
وَلَقَدْ ءَاتَيْنَا مُوسَى الْكِتَـبَ مِن بَعْدِ مَآ أَهْلَكْنَا الْقُرُونَ الاٍّولَى
(And indeed We gave Musa -- after We had destroyed the generations of old -- the Scripture) (28:43). This implies that the city mentioned in the Qur'an is a city other than Antioch, as also stated by more than one of the Salaf. Or, if we wish to keep the same name, it is possible that it is another Antioch, not the one which is well-known, for it is not known that it (the famous Antioch) was destroyed, either during Christian times or before. And Allah knows best.
The believer had risked his own life to support the call of the prophets before him. This action of his was of such great worth that he was sent to Paradise. After entering Paradise he did not speak ill of his people, although they were transgressors. On the contrary, he felt that, had they seen his reward, they would not have opposed the truth. This is the picture of a true believer. He is the well-wisher of others under all circumstances, even if he is oppressed by them.
27. Sasabihin bilang pagpaparangal sa kanya matapos ng pagpapakamartir niya: "Pumasok ka sa paraiso." Kaya kapag nakapasok siya roon at nakasaksi sa anumang naroon na ginhawa ay magsasabi siya habang nagmimithi: "O kung sana ang mga kababayan kong nagpasinungaling sa akin at pumatay sa akin ay nakaaalam sa nangyari sa akin na pagpapatawad sa mga pagkakasala at sa ipinarangal sa akin ng Panginoon ko, talagang sasampalataya sila tulad ng pagsampalataya ko at magtatamo sila ng isang ganting tulad ng ganti sa akin."
Như được tha thứ tội lỗi mà tôi đã phạm và biết bao thiên ân khác mà Ngài đã ban cho. Giá như họ cũng tin tưởng như tôi là họ đã được hưởng như tôi rồi.
Since this man of piety laid down his life valiantly in the way of Allah, he was blessed with honor as said in Verses 26 and 27: قَالَ يَا لَيْتَ قَوْمِي يَعْلَمُونَ بِمَا غَفَرَ لِي رَبِّي وَجَعَلَنِي مِنَ الْمُكْرَمِينَ ("He said, 'Would that my people knew how my Lord has forgiven me and placed me among the honored ones!" ). He was asked to enter Paradise. When he saw the supreme rewards and blessings of Paradise, he remembered his people and wished that if his people could know how generously he was rewarded and what honors were bestowed on him in return for believing in the messengers, perhaps, they too would have believed. This is the wish expressed in this verse.
The prophetic method of da'wah (preaching): Significant guidance for message bearers of Islam
The way the three messengers sent to this habitation addressed polytheists and disbelievers, the way these blessed souls responded to their harsh remarks and threats, and similarly, the way in which Habib Najjar, who had believed as a result of the Da'wah of these messengers, addressed his people is something worth repeated consideration, for it has great lessons for everyone who is serving the cause of religious preaching and public welfare.
In response to the honest call and advice of these messengers, the polytheists had said three things:
1. You are human beings like us. Why should we do what you ask us to do?
2. Allah, the Rahman has not sent any message and book to anyone.
3. You are plain liars.
Just think about it. What sort of reply would this hard talk deserve? Particularly so, when it was in answer to words of selfless good counsel? But, imagine what these messengers said. They said no more than: رَبُّنَا يَعْلَمُ إِنَّا إِلَيْكُمْ لَمُرْسَلُونَ (Our Lord knows that we have been sent to you). And they said: مَا عَلَيْنَا إِلَّا الْبَلَاغُ الْمُبِينُ (Our obligation is no more than to convey the message clearly." ) which amounts to saying, We had a duty to do. This we have done. We have spoken plainly and clearly making the message of Allah clear to you. From this point onwards, the choice is yours - you may or may not accept it.' Nothing in their speech has any reflection of the heated remarks made by their addressees. Indeed, their reply is kind and reflecting goodwill for them.
After that, these people became more aggressive. They said, "We take you as a bad omen for us. If you do not desist, we will certainly stone you, and you will be subjected to a painful punishment from us. (36:18) The answer that they deserved was: 'You yourself are the wretched ones and this is because of the nemesis of your own deeds.' But, these messengers said it briefly without alluding to their wretchedness openly and directly. In fact, they said: طَائِرُكُم مَّعَكُمْ our bad omen is with your selves). Then, they returned to the same soft approach and said: أَئِن ذُكِّرْتُم ([ Do you take it as bad omen ] if you are given a good counsel? which amounts to saying: Would you just think about it? Have we done anything against you? What we have done here is no more than give you some good counsel in your interest. Yes, they did make the gravest of their remark when they said: بَلْ أَنتُمْ قَوْمٌ مُّسْرِفُونَ (Rather, you are a people who cross all limits." ) which amounted to saying that their remarks were out of context, not limited to what was being said.
That was a dialogue featuring these messengers. Now, let us turn to what a neo-believer who responded to the invitation of these messengers has to say to his people. He started by telling his people two things, and then invited them to listen to the messengers and accept their good counsel. The first thing he said was: Just imagine, here are these people coming to you from a far place only to give you some good counsel. They are taking care of themselves while bearing by the hardships of travel to and stay at a place that is not their home, yet they are not asking you for anything in return. This is something unusual, and by itself invites an honest person to think. These are selfless people. Why not listen to them? Why not give it a little thought? The second thing is about what they are saying. And what they are saying is reasonable, pure and simple, just and right. If not this, what else could guide anyone to the true path? After that, since the purpose was to warn his people against their error and straying, it was said: You have forsaken your Creator who is powerful over everything and, in His place, you have taken to gods you have carved out yourself, assuming that they will give you what you need. Why does it not occur to you that they, on their own, can do nothing for you, nor do they have any access to Allah by virtue of which they could ask Him to do what you need to be done?
It will be noticed that Habib Najjar did not attribute all these things to them, rather, gave it the form of attributing it to his own self, something like saying, 'If I were to do so, it would really be a grave error' and he said: وَمَا لِيَ لَا أَعْبُدُ الَّذِي فَطَرَنِي (And what excuse do I have if I do not worship the One who has created me...). This he said so that the adversary might not be enraged, rather, should think about it with a cool mind. After that, when his people remained unmoved by his soft pleas, even threatened to kill him, even then, he uttered no word of curse against them, rather, surrendered his life saying nothing but: رَبِّ اھدِ قَومِی (My Lord, show my people the right way). Far too strange is what happened after this oppressed martyr saw the blessings and rewards given to him by Allah in the Paradise. Even at that time, he remembered nobody but his own unjust people and, still filled with goodwill for them, he wished that somehow his people were to know how generously he was welcomed in Paradise - may be, they would abandon their ways of disbelief and started sharing the blessings of Paradise with him! SubhanAllah, the love and concern for the creatures of Allah run through their blood despite that they are treated unjustly. This is one thing that has changed the destinies of nations, taking them out of the darkness of disbelief and error, and blessing them with a station that even angels envy them.
In our time, da'wah workers have generally abandoned this prophetic way, therefore, their call and communication have lost effectiveness. Betraying anger and making damaging comments against the adversary are supposed to be master strokes in lectures and sermons while, in reality, such tactics push the adversary to more hardened stances of doggedness and hostility. 0 Allah make us follow the way of prophets and bless us with the good fortune of doing what you like and are pleased with.
Şehit edilmesinden sonra kendisine ikram olarak şöyle denildi: "Cennete gir." O, cennete girip de oradaki nimetleri müşahede edince temenni ederek şöyle dedi: "Keşke beni yalanlayan ve öldüren kavmim de günahlarımın bağışlandığını ve Rabbimin bana olan ikramını bilseydi. Benim gibi iman eder ve benim ulaştığım mükâfata ulaşırdı."
Rečeno mu je zbog časti što je poginuo kao šehid: "Uđi u džennet!" A kada je ušao u džennet i vidjevši kakve su mu blagodati poželio je i kazao: “O kad bi moji sunarodnici mogli znati da mi je Allah, Gospodar moj, oprostio grijehe i dao mi visoke stepene zato što sam vjerovao u Njega, samo Njemu iskreno robovao i slijedio poslanike!”, dodao je. “Možda bi se odazvali Allahovim poslanicima pa bi i oni ušli u džennet, kao što sam, evo, ja ušao.”
To što su stanovnici spomenutog grada utjerivali u laž poslanike i ubili čovjeka koji ih je pozvao Allahu, nije bio razlog da Svemogući Allah pošalje Svoju vojsku meleka s neba. Oni su daleko slabiji od toga da Allah, džellešanuhu, protiv njih pošalje vojsku s neba. Oni su uništeni strašnim glasom, a ne preko meleka koji bi donijeli kaznu.
Pour anéantir son peuple, Nous n’avons pas eu besoin de soldats parmi les anges que Nous faisons descendre du Ciel. Leur cas fut plus facile pour Nous puisque Nous avons décidé qu’ils seront anéantis par un cri venant du Ciel et par les anges chargés d’abattre le châtiment.
In verses 28 and 29, it was said: وَمَا أَنزَلْنَا عَلَىٰ قَوْمِهِ مِن بَعْدِهِ مِن جُندٍ مِّنَ السَّمَاءِ وَمَا كُنَّا مُنزِلِينَ إِن كَانَتْ إِلَّا صَيْحَةً وَاحِدَةً فَإِذَا هُمْ خَامِدُونَ " (And We did not send down to his people any army from the heavens after him, nor were We (in need ) to send down. It was no more than a single Cry, and in no time they were extinguished.)
Mentioned here is the Divine punishment that descended upon the people who had rejected the messengers and had beaten up Habib Najjar until he died a martyr. And regarding the sending of punishment, it was said that Allah did not have to send an army of angels to seize these people - nor was it the way of Allah to send such an army, because just a single angel of Allah is enough to destroy the greatest, mightiest and the bravest of nations. Why would he need to send an army of angels? After that, given there was a crisp description of the punishment coming upon them - it was just a single shrill Cry of the angel, and there they were, all extinguished under its sonic sweep. It appears in Hadith narrations that the archangel, Jibra'il al-'amin (علیہ السلام) ، holding the two sides of the city gate, came up with a hard and horrendous Cry, the shock from which proved unbearable for any living soul, and they all succumbed to sudden death.
The state of their dying has been expressed through the word: خَامِدُونَ khamidun) by the Qur'an. The words: خَامِدا (khamada) and خُمُود (khumud) are used to mean the extinguishing or dying of fire. The life of the living depends on energy. When this energy is not there, what remains is death. So, 'khamidun' means extinguished, gone extinct, put off.
Kami tidak memerlukan bala tentara malaikat yang turun dari langit untuk membinasakan kaumnya yang mendustakannya dan membunuh dirinya, Kami tidaklah menurunkan para malaikat kepada umat-umat apabila Kami hendak membinasakan mereka karena perkara mereka sangat mudah bagi Kami. Kami telah menetapkan bahwa kebinasaan mereka adalah dengan suara menggelagar dari langit, bukan dengan menurunkan para malaikat pembawa azab.
In order to destroy his people who had denied and killed him, I did not need an army of angels to be sent down from the sky. Their matter was much easier than that for Me. I had decreed that their destruction will be by a blast from the sky and not by sending down the angels of punishment.
Kendisini yalanlayan ve öldüren kavmini helak etmek için üzerlerine gökten bir melek ordusu indirmedik. Bir kavmi helak ettiğimizde her zaman onların üzerine melek indirmeyiz. Onları başka yollarla helak etmemiz melek indirmekten bizim için daha kolaydır. Onların helakını azap meleklerini üzerlerine indirerek değil, gökten korkunç bir ses ile olmasını takdir ettik.
E non abbiamo avuto bisogno di un esercito di angeli che scendessero su di loro dal cielo per distruggere la sua gente, che lo smentì e lo uccise; la loro questione, presso di Noi, fu più semplice di ciò. Decretammo che la loro distruzione avvenisse tramite un Urlo dal Cielo e non facendo scendere gli Angeli incaricati della punizione.
TA đã không phái đội quân Thiên Thần từ trời xuống chỉ vì mục đích tiêu diệt cộng đồng của Y, đám người đã chối bỏ Y và sát hại Y. TA cũng chưa từng phái Thiên Thần đến với bất cứ cộng đồng nào khi tiêu diệt chúng, bởi lẽ việc tiêu diệt chúng rất dễ dàng đối với TA. Quả thật, TA đã tiêu diệt họ bằng một tiếng thét từ trên trời chứ không bằng việc gửi Thiên Thần trừng phạt xuống.
A fin de destruir a su pueblo, que lo había rechazado y matado, Al-lah no necesitó enviar un ejército de ángeles desde el cielo. El asunto fue mucho más sencillo que eso para Él. Decretó su destrucción mediante una explosión desde el cielo y no mediante el envío de los ángeles del castigo.
Hindi Kami nagpababa alang-alang sa pagpapahamak sa mga kababayan niya, na nagpasinungaling sa kanya at pumatay sa kanya, ng mga kawal mula sa mga anghel, na pabababain Namin mula sa langit; at hindi Kami noon nagpapababa ng mga anghel sa mga kalipunan kapag nagpahamak kami sa kanila sapagkat ang nauukol sa kanila ay higit na madali sa ganang Amin kaysa roon. Nagtakda nga Kami na ang kapahamakan nila ay magiging sa pamamagitan ng isang hiyaw mula sa langit at hindi sa pamamagitan ng pagpapababa ng mga anghel ng pagdurusa.
Bởi thế, về câu chuyện tiêu diệt dân chúng của Y TA chỉ cần một tiếng gầm duy nhất giáng lên chúng thì chúng đã chết tươi không còn một kẻ nào trong số bọn chúng có thể sống sót. Bọn chúng giống như đang bị một đám lửa cháy ngùn ngụt rồi sau đó được dập tắt chỉ còn một đống tro tàn không còn sót lại thứ gì.
Walang iba ang kasaysayan ng pagpapahamak sa mga kababayan niya kundi nag-iisang hiyaw na isinugo Namin sa kanila saka biglang sila ay mga nakabuwal; walang natira mula sa kanila na isang natitira. Ang paghahalintulad sa kanila ay gaya ng apoy na dating nagniningas, ngunit naapula kaya walang natira para rito na isang bakas.
Por lo tanto, el incidente de la destrucción de su pueblo fue simplemente una explosión que ocasionó su caída sin dejar nada. Su ejemplo se compara al de un fuego que ardía y luego se extinguió, sin dejar rastro.
Leur fin n’eut lieu que l’espace d’un seul cri qui les foudroya et ne laissa personne parmi eux, tel un feu qui était ardent et qui s’éteignit soudainement sans laisser de trace.
Thus the incident of the destruction of his people was simply one blast which we sent upon them and they fell down with nothing remaining. Their example is like that of a fire that was burning and then was extinguished, leaving behind no trace.
Pembinasaan atas kaumnya hanya dengan satu suara keras yang Kami kirimkan kepada mereka, lalu seketika mereka semua terkapar tak bernyawa dan tak bersisa, mereka seperti api yang menyala lalu padam seketika, tak meninggalkan bekas.
Allah, džellešanuhu, kažnjavao ih je i uništavao jednim gromoglasom, pa bi poslije njega svi pomrli i ostali tamo gdje su se zatekli. Njihov primjer je kao upaljena vatra, koja se ugasi. Nikakva traga od njih nije ostalo.
La storia della distruzione del suo popolo non fu altro che un solo Grido che scagliammo contro di loro, ed eccoli stesi, senza risparmiare nessuno. Essi sono simili al fuoco che era acceso e che poi si è spento e di cui non è rimasta alcuna traccia.
Onun kavminin helak edilme kıssası ise sadece onlara gönderdiğimiz korkunç bir sesten ibarettir. Sonra onlar yanıp sönen ateşten geride bir iz kalmadığı gibi kendilerinden de geriye herhangi bir iz kalmamıştır.
O pagsisisi ng mga taong tagapagpasinungaling at panghihinayang nila sa Araw ng Pagbangon kapag nasasaksihan nila ang pagdurusa! Iyon ay dahil noong sila ay nasa Mundo, walang dumarating sa kanila na sugo mula sa ganang kay Allāh malibang sila noon ay nanunuya sa kanya at nangungutya sa kanya. Kaya ang kahihinatnan nila ay ang pagsisisi sa Araw ng Pagbangon dahil sa pagpapabaya nila sa nauukol kay Allāh.
O, kako će ljudi biti jadni i kako će se kajati na Dan konačnog polaganja računa kad dožive strahote kojima im se prijeti! Eto, nijedan poslanik ljudima nije došao, da ih pozove u islam i tevhid, a da ga nisu ismijavali i rugali mu se. Zbog toga je njihov kraj bio kajanje na Sudnjem danu zbog toga što su podbacili u Allahovim pravima.
Kıyamet günü, azabı gördüklerinde hüsrana uğrayan ve yalanlayan kulların pişmanlıklarına yazıklar olsun. Şüphesiz onlar, dünyadayken Allah tarafından kendilerine gönderilen her peygamberi küçümser ve onunla alay ederlerdi. Onların kıyamet günündeki akıbeti, Allah'ın emirlerine karşı gelmelerinden dolayı pişmanlıktır.
Ôi! Thật tội nghiệp thay cho đám bầy tôi dối trá và cũng thấy xót xa cho chúng vào ngày Phục Sinh khi bọn chúng chứng kiến những cảnh trừng phạt. Như thế là vì chúng khi còn ở trần gian, không có một vị Thiên Sứ nào được Allah cử phái đến mà không bị chúng giễu cợt hay chế nhạo. Thế nên vào ngày Phục Sinh chúng phải chịu hậu quả cho việc chúng đã vượt quá mức cho phép của Allah.
O il rimpianto dei sudditi rinnegatori e il loro rimorso, nel Giorno del Giudizio, quando vedranno la punizione! Ciò perché, in vita, quando giunse loro un messaggero da parte di Allāh non fecero altro che deriderlo e schernirlo, e così la loro fine sarà il rimpianto, nel Giorno della Resurrezione, a causa di ciò che hanno trascurato nei riguardi di Allāh .
¡Ay de aquellos siervos que rechazaron a los mensajeros, y cuán lamentables serán sus circunstancias en el día de la resurrección, cuando vean el castigo! Esto se debe a que, en el mundo, cada vez que algún Mensajero de Al-lah venía a ellos, solían burlarse de él y ridiculizarlo. Por lo tanto, su consecuencia será lamentar el día de la resurrección por la negligencia del deber hacia Al-lah.
Woe to the Disbelievers!
`Ali bin Abi Talhah reported that Ibn `Abbas commented on the Ayah:
يحَسْرَةً عَلَى الْعِبَادِ
(Alas for mankind!), this means, woe to mankind! Qatadah said:
يحَسْرَةً عَلَى الْعِبَادِ
(Alas for mankind!) means, "Alas for mankind, who have neglected the command of Allah." The meaning is that they will feel regret and sorrow on the Day of Resurrection. When they see the punishment with their own eyes; they will regret how they disbelieved the Messengers of Allah and went against the commands of Allah, for they used to disbelieve in them in this world.
مَا يَأْتِيهِمْ مِّن رَّسُولٍ إِلاَّ كَانُواْ بِهِ يَسْتَهْزِءُونَ
(There never came a Messenger to them but they used to mock at him.) means, they disbelieved him and made fun of him, and rejected the message of truth with which he had been sent.
The Refutation of the Belief in the Transmigration of Souls
Then Allah says:
أَلَمْ يَرَوْاْ كَمْ أَهْلَكْنَا قَبْلَهُمْ مِّنَ الْقُرُونِ أَنَّهُمْ إِلَيْهِمْ لاَ يَرْجِعُونَ
(Do they not see how many of the generations We have destroyed before them Verily, they will not return to them.) meaning, `do you not learn a lesson from those whom Allah destroyed before you of those who disbelieved in the Messengers They came to this world only once, and will not return to it.' It is not as many of those ignorant and immoral people claim that
إِنْ هِىَ إِلاَّ حَيَاتُنَا الدُّنْيَا نَمُوتُ وَنَحْيَا
("There is nothing but our life of this world! We die and we live!") (23:37). This was the belief in the cycle of reincarnation; in their ignorance they believed that they would come back to this world as they had been before. But Allah refuted their false belief and said:
أَلَمْ يَرَوْاْ كَمْ أَهْلَكْنَا قَبْلَهُمْ مِّنَ الْقُرُونِ أَنَّهُمْ إِلَيْهِمْ لاَ يَرْجِعُونَ
(Do they not see how many of the generations We have destroyed before them Verily, they will not return to them.) Allah's saying:
وَإِن كُلٌّ لَّمَّا جَمِيعٌ لَّدَيْنَا مُحْضَرُونَ
(And surely, all -- everyone of them will be brought before Us.) means, all of the past nations and those that are yet to come, will be gathered and brought to account before Allah, may He be glorified and exalted, on the Day of Judgement, and they will be requitted according to their good and evil deeds. This is like the Ayah:
وَإِنَّ كُـلاًّ لَّمَّا لَيُوَفِّيَنَّهُمْ رَبُّكَ أَعْمَالَهُمْ
(And verily, to each of them your Lord will repay their works in full.) (11:111).
Betapa dalam penyesalan dan kesedihan para hamba yang mendustakan para rasul pada hari Kiamat manakala mereka menyaksikan azab. Hal itu karena semasa mereka hidup di dunia, tidak seorang pun rasul datang kepada mereka dari sisi Allah kecuali mereka mengejek dan memperolok-oloknya. Oleh karena itu, akibat yang harus mereka pikul adalah penyesalan pada hari Kiamat atas kelalaian mereka terhadap hak-hak Allah.
Alas for those servants who denied, and how regretful will their situation be on the day of resurrection when they will see the punishment. That is because in the world, whenever any Messenger from Allah came to them, they used to mock at and ridicule him. Their outcome will therefore be regret on the day of resurrection for the neglect of their duty to Allah.
Que le regret et la contrition des serviteurs dénégateurs seront grands le Jour de la Résurrection lorsqu’ils verront le châtiment.
Dans le bas monde, aucun messager ne venait à eux de la part d’Allah sans qu’ils ne le tournent en dérision. Par conséquent, ils seront pleins de regrets le Jour de la Résurrection pour les manquements dont ils ont fait preuve à l’égard d’Allah.
¿Acaso estas personas que rechazan y ridiculizan a los mensajeros no ven una lección en las naciones que les precedieron? Fallecieron y no volvieron al mundo por segunda vez. Más bien se encontraron con las acciones que habían llevado a cabo antes, y Al-lah les dará su merecido por eso.
Did these people who deny and ridicule the messengers not see a lesson in those nations who preceded them? They passed away and did not return to the world a second time. Rather they met the actions they had sent ahead and Allah will recompense them for that.
Apakah orang-orang yang mendustakan dan merendahkan para rasul itu tidak mengambil pelajaran dari umat-umat sebelum mereka? Mereka telah mati dan tidak akan pernah kembali ke dunia lagi, sebaliknya mereka telah berangkat menuju amalan yang telah mereka lakukan dan Allah akan membalas mereka atas itu.
Há! Những kẻ dối trá luôn chế giễu không nhìn thấy bài học của các bậc tiền nhân sống ở thời đại trước chúng đã bị TA giáng hình phạt hay sao? Chắc chắn, các tiền nhân đó đã chết và họ sẽ không thể trở lại trần gian một lần nào nữa. Thế nhưng, chúng vẫn cứ đâm đầu vào những việc làm vô bổ. Dựa vào đó Allah sẽ thanh toán cho việc làm của chúng.
Resullerle alay edip yalanlayanlar, kendilerinden önce helak ettiğimiz ümmetleri görüp ibret almadılar mı? Kesinlikle onların hepsi öldüler ve dünyaya bir daha asla dönmeyecekler. Bilakis daha önce yaptıkları ameller ile karşılaşacaklar ve Yüce Allah, bu yaptıklarının karşılığını onlara verecektir.
Questi rinnegatori che deridono i messaggeri non prendono esempio dai popoli che li hanno preceduti? Sono morti e non torneranno più alla loro vita; al contrario, si sono confrontati con le azioni che hanno commesso e Allāh li punirà per questo.
Hindi ba nagsaalang-alang ang mga tagapagpasinungaling na nangungutyang ito sa mga sugo ng isang aral hinggil sa mga nauna sa kanila na mga kalipunan? Namatay na ang mga iyon at hindi babalik sa Mundo sa ikalawang pagkakataon. Bagkus magtatamo ang mga iyon ng ipinauna ng mga iyon na mga gawa at gaganti si Allāh sa kanila sa mga ito.
Zar nisu saznali mekanski nevjernici, koji poriču Boga i rugaju se poslanicima, koliko je prije njih naraštaja Allah, džellešanuhu, uništio, koji se više nisu vratili na ovaj svijet? Oni su stupili u svijet u kojem su zatekli djela koja su uradili, za koja će polagati račun.
Ces dénégateurs qui raillent les messagers ne voient-ils pas dans les peuples qui les ont précédés une leçon à méditer ? Ces peuples sont morts et ne retourneront plus à la vie dans ce bas monde. Ils sont plutôt partis à la rencontre de leurs œuvres et Allah les rétribuera selon leur nature.
Semua umat tanpa kecuali akan dihadirkan di hadapan Kami pada Hari Kiamat sesudah mereka dibangkitkan untuk Kami beri balasan atas amal-amal mereka.
I svi ti naraštaji, tj. svi narodi koji su uništeni bit će dovedeni pred Uzvišenog Allaha, Znalca svih tajni, da ih pozove na odgovornost za djela koja su činili na ovom svijetu.
Tous les peuples, sans exception, comparaîtront devant Nous le Jour de la Résurrection, après qu’ils aient été ressuscités, afin que Nous les rétribuions pour leurs œuvres.
All nations, without exception, will be brought before Me on the Day of Resurrection after they are resurrected for Me to give them the recompense for their actions.
E non vi è popolo, senza alcuna eccezione, che non verrà condotto presso di Noi, nel Giorno della Resurrezione, dopo la loro resurrezione, in modo da giudicarli per le loro azioni.
Todas las naciones, sin excepción, comparecerán ante Al-lah en el Día de la Resurrección después de resucitarlas a fin de otorgarles lo que merecen por sus acciones.
Walang iba ang lahat ng mga kalipunan, nang walang pagtatangi, kundi mga padadaluhin sa piling Namin sa Araw ng Pagbangon matapos ng pagbubuhay na muli sa kanila upang gumanti Kami sa kanila sa mga gawa nila.
Tất cả mọi cộng đồng không có trường hợp ngoại lệ đều sẽ phải trình diện TA vào ngày Phán Xét sau khi đã được TA phục sinh trở lại để nhận lấy kết quả cho từng việc làm của họ.
Kıyamet günü, istisnasız bütün ümmetler yeniden diriltildikten sonra yaptıkları amellerin karşılığını almaları için huzurumuza çıkarılacaklardır.
When a decision is taken by Almighty God to destroy a community, it is enough for Him to direct the forces of nature against it: He does not need to utilise heavenly forces for the purpose. People always mock or ridicule the one who appears to them to be of a low status. This was the case with the prophets. The prophets’ personalities were underestimated by the people and they were considered of too low a standing to represent the Divine Truths.
Salah satu bukti bagi orang-orang yang mendustakan kebangkitan bahwa kebangkitan itu hak adalah bumi yang kering kerontang ini. Kami menurunkan hujan kepadanya dari langit, lalu di atasnya Kami menumbuhkan berbagai macam tanaman dan darinya Kami mengeluarkan berbagai macam biji-bijian untuk dimakan oleh manusia. Allah yang menghidupkan bumi sesudah menurunkan hujan atasnya dan mengeluarkan tanaman darinya adalah Mahakuasa untuk menghidupkan orang-orang mati dan membangkitkan mereka.
Questo è un segno, per coloro che rinnegano la Resurrezione, che la Resurrezione è vera: abbiamo fatto scendere su questa terra arida e deserta la pioggia dal Cielo, vi abbiamo fatto germogliare vari tipi di piante, e vi abbiamo fatto crescere vari tipi di cereali, affinché la gente possa mangiarne. Colui che ha ravvivato questa terra, facendo scendere la pioggia e facendo sorgere le piante, è capace di far risorgere i morti.
Una señal para aquellos que niegan el hecho de que la resurrección sea verdadera se halla en esta tierra seca y estéril, sobre la cual Al-lah envió lluvia desde el cielo e hizo brotar en ella varios tipos de plantas, y produjo diferentes tipos de granos para que la gente se alimentara. Aquel que dio vida a esta tierra al enviar la lluvia y hacer florecer las plantas, es capaz de dar vida y resucitar a los muertos.
Isang palatandaan para sa mga tagapagpasinungaling sa pagkabuhay na muli, na ang pagkabuhay ay totoo, ay itong lupang tuyot na natuyuan. Nagpababa Kami rito ng ulan mula sa langit saka nagpatubo Kami rito ng mga uri ng halaman at nagpalabas Kami rito ng mga uri ng mga butil upang kainin ng mga tao. Kaya ang nagbigay-buhay sa lupang ito sa pamamagitan ng pagpapababa ng ulan at pagpapalabas ng halaman ay nakakakaya sa pagbibigay-buhay sa mga patay at pagbuhay na muli sa kanila.
"Dan suatu tanda bagi mereka adalah bumi yang mati. Kami hidupkan bumi itu dan Kami keluarkan dari padanya biji-bijian, maka dari padanya mereka makan. Dan Kami jadikan padanya kebun-kebun kurma dan anggur dan Kami pancarkan padanya beberapa mata air, supaya mereka dapat makan dari buahnya, dan dari apa yang diusahakan oleh tangan mereka. Maka mengapakah mereka tidak bersyukur? Mahasuci Allah Yang telah menciptakan pasangan-pasangan semuanya, baik dari apa yang ditumbuhkan oleh bumi dan dari diri mereka maupun dari apa yang tidak mereka ketahui." (Yasin: 33-36).
(33) Maksudnya, ﴾ وَءَايَةٞ لَّهُمُ ﴿ "dan suatu tanda bagi mereka," atas (adanya) kebangkitan, kehidupan sesudah mati dan mengha-dap kepada Allah سبحانه وتعالى untuk menerima pembalasan atas amal-amal perbuatan, adalah ﴾ ٱلۡأَرۡضُ ٱلۡمَيۡتَةُ ﴿ "bumi yang mati" ini, di mana Allah menurunkan hujan kepadanya lalu menghidupkannya kembali sesudah sebelumnya mati, ﴾ أَحۡيَيۡنَٰهَا وَأَخۡرَجۡنَا مِنۡهَا حَبّٗا فَمِنۡهُ يَأۡكُلُونَ ﴿ "dan Kami keluarkan dari padanya biji-bijian, maka dari padanya mereka makan," dari seluruh jenis tanaman dan dari seluruh jenis tumbuh-tum-buhan yang dimakan oleh hewan-hewan ternak kalian.
(34) ﴾ وَجَعَلۡنَا فِيهَا ﴿ "Dan Kami jadikan padanya," yakni, pada bumi (tanah) yang kering itu, ﴾ جَنَّٰتٖ ﴿ "kebun-kebun," artinya, kebun-kebun yang penuh dengan banyak pepohonan, terutama pohon kurma dan anggur yang keduanya merupakan pohon yang paling berharga, ﴾ وَفَجَّرۡنَا فِيهَا ﴿ "dan Kami pancarkan padanya," maksudnya, pada bumi tersebut ﴾ مِنَ ٱلۡعُيُونِ ﴿ "beberapa mata air," lalu Kami jadikan ber-aneka pohon, pohon kurma dan pohon anggur di sana.
(35) ﴾ لِيَأۡكُلُواْ مِن ثَمَرِهِۦ ﴿ "Supaya mereka dapat makan dari buahnya," sebagai makanan pokok, buah-buahan, penyedap makanan, dan kelezatan, ﴾ و َ ﴿ "dan" sesungguhnya buah-buahan itu ﴾ م َ ا ﴿ "dari apa" yang d i u s a h a k a n ﴾ أَيۡدِيهِمۡۚ ﴿ "oleh tangan mereka." Mereka sama sekali tidak mempunyai andil dalam menciptakan ataupun mem-buatnya. Itu semua sesungguhnya adalah ciptaan Allah Yang Ma-habijaksana dan Pemberi rizki yang terbaik. Dan juga, tidak dila-kukan oleh tangan mereka dalam bentuk memasaknya di atas api atau lainnya, melainkan Allah-lah yang mengadakan buah-buahan itu, yang tidak perlu dimasak atau diapakan saja, melainkan lang-sung diambil dari pohonnya lalu bisa dimakan saat itu juga.
﴾ أَفَلَا يَشۡكُرُونَ ﴿ "Maka mengapakah mereka tidak bersyukur?" ke-pada yang telah melimpahkan berbagai nikmat ini dan mencurah-kan bagian dari kemurahan dan karuniaNya kepada mereka hingga permasalahan agama dan dunia mereka menjadi baik? Tidakkah yang telah menghidupkan tanah setelah kematiannya (kekeringan-nya) lalu menumbuhkan padanya berbagai tanaman dan pepo-honan, meletakkan padanya rasa lezat buah-buahan dan menge-luarkan benih-benih baru dari dahan-dahannya serta memancarkan dari tanah yang kering lagi mati beberapa sumber air, maka bu-kankah itu bukti Allah Kuasa untuk menghidupkan kembali orang-orang yang sudah mati?! Ya, sesungguhnya Dia Kuasa atas segala sesuatu.
(36) ﴾ سُبۡحَٰنَ ٱلَّذِي خَلَقَ ٱلۡأَزۡوَٰجَ كُلَّهَا ﴿ "Mahasuci Allah Yang telah menciptakan pasangan-pasangan semuanya." Yakni, semua jenis makh-luk. ﴾ مِمَّا تُنۢبِتُ ٱلۡأَرۡضُ ﴿ "Baik dari apa yang ditumbuhkan oleh bumi," di mana Dia aneka-ragamkan berbagai jenis tumbuhan, yang sangat sulit untuk bisa dihitung.
﴾ وَمِنۡ أَنفُسِهِمۡ ﴿ "Dan dari diri mereka," Dia meragamkannya juga menjadi laki-laki dan perempuan, Dia beda-bedakan bentuk tubuh, perangai, dan sifat-sifat lahiriah dan batiniyah mereka, ﴾ وَمِمَّا لَا يَعۡلَمُونَ ﴿ "maupun dari apa yang tidak mereka ketahui," dari berbagai makhluk yang telah diciptakan dan alpa dari pengetahuan kita, dan juga yang belum diciptakan.
Maka Mahasuci Allah سبحانه وتعالى dari sekutu, tandingan, penolong, pendukung atau istri, anak atau yang sama denganNya, serupa atau semisal denganNya dalam sifat-sifat kesempurnaanNya dan sifat-sifat keagunganNya, atau tidak mampu melakukan sesuatu yang dikehendakiNya. (Mahasuci Allah dari semua kekurangan itu).
Dokaz bezbožnicima da Allah sve može i da će oživiti mrtve jest suha, neplodna zemlja kojoj Allah, džellešanuhu, život dadne spuštajući kišu uslijed koje niknu raznovrsno bilje i prelijepi plodovi, hrana životinjama i čovjeku. Intencija je: Onaj Koji je kadar mrtvoj zemlji život dati kadar je mrtve oživiti.
Commentary
Most of the subjects taken up in Surah Ya Sin related to signs of Divine power and the rewards and favors bestowed on human beings. These have been harnessed to prove that there is a life hereafter and that people need to be firm in their belief in being raised again and having to face the Day of Judgment. In the verse cited above, the Divine signs pointed to are, on one hand, clear proofs of His perfect power, while on the other, they serve as mirrors of particular rewards and favors of Allah Ta’ ala bestowed on human beings and the rest of creatures. In this, lie unusual lessons of wisdom.
Và có một dấu hiệu cho những kẻ dối trá nhận thấy được rằng TA (Allah) đã tái sinh mà sự tái sinh đó hoàn toàn là sự thật: Đó là một mảnh đất đã chết khô được TA tưới lên những trận mưa từ trên trời xuống. Bởi thế, TA đã làm cho cây cối đâm chồi nảy lộc đơm hoa kết trái cho ra những loại hoa quả thơm ngon để nhân loại dùng làm thực phẩm. Bởi thế, sự tái sinh mảnh đất chết khô bằng những trận mưa làm cho cây cối đâm chồi nảy lộc là minh chứng rằng TA thừa khả năng phục sinh chúng từ cái chết trở lại.
Proof of the Creator of the Universe and of Life after Death
Allah, may He be glorified and exalted, says:
وَءَايَةٌ لَّهُمُ
(And a sign for them) means, evidence for them of the existence of the Creator and His perfect power and ability to resurrect the dead,
الاٌّرْضُ الْمَيْتَةُ
(is the dead land.) means, when it is dead and arid, with no vegetation, then Allah sends water upon it, it is stirred (to life), and it swells and puts forth every lovely kind (of growth). Allah says:
أَحْيَيْنَـهَا وَأَخْرَجْنَا مِنْهَا حَبّاً فَمِنْهُ يَأْكُلُونَ
(We give it life, and We bring forth from it grains, so that they eat thereof.) meaning, `We have made it a provision for them and their cattle.'
وَجَعَلْنَا فِيهَا جَنَّـتٍ مِّن نَّخِيلٍ وَأَعْنَـبٍ وَفَجَّرْنَا فِيهَا مِنَ الْعُيُونِ
(And We have made therein gardens of date palms and grapes, and We have caused springs of water to gush forth therein.) means, `We have created therein rivers which flow to the places where they are needed, so that they may eat of their fruits.' When Allah reminds them of the blessing that He bestows upon His creation by creating crops and plants, He mentions the different types and kinds of fruits. Allah says:
وَمَا عَمِلَتْهُ أَيْدِيهِمْ
(and their hands made it not.) means, all of that could only come about by the mercy of Allah towards them, not by their own efforts and labor and strength. This was the view of Ibn `Abbas and Qatadah. Allah says:
أَفَلاَ يَشْكُرُونَ
(Will they not then give thanks) meaning, will they not then give thanks for the innumerable blessings that He has bestowed upon them. Ibn Jarir, however, understood the word Ma to mean Alladhi (i.e., a relative pronoun). In this case the meaning of the Ayah would be that they eat from the fruits provided by Allah's bounty and from what their own hands have done, i.e., by planting the seeds and tending the plants. Ibn Jarir mentioned other possible interpretations in his Tafsir, but this is the interpretation that he favored. This interpretation also fits with the recitation of Ibn Mas`ud: (لِيَأْكُلُوا مِنْ ثَمَرِهِ وَمِمَّا عَمِلَتْهُ أَيْدِيهِمْ أَفَلَا يَشْكُرُونَ) (So that they may eat of the fruit thereof -- and from what their own hands have done.) Then Allah says:
سُبْحَـنَ الَّذِى خَلَق الاٌّزْوَجَ كُلَّهَا مِمَّا تُنبِتُ الاٌّرْضُ
(Glory be to Him Who has created all the pairs of that which the earth produces,) meaning, of crops and fruits and plants.
وَمِنْ أَنفُسِهِمْ
(as well as of their own (human) kind, ) means, He made them into male and female.
وَمِمَّا لاَ يَعْلَمُونَ
(and of that which they know not.) means, different kinds of creatures of which they know nothing. This is like the Ayah:
وَمِن كُلِّ شَىْءٍ خَلَقْنَا زَوْجَيْنِ لَعَلَّكُمْ تَذَكَّرُونَ
(And of everything We have created pairs, that you may remember.) (51:49)
A sign for those who deny the resurrection that the resurrection is true is this dry and barren land, on which I sent down rain from the sky and I grew therein various types of plants and produced various kinds of grains for people to eat. The One Who gave life to this earth by sending down the rain and bringing out the plants, is able to give life to and resurrect the dead.
Le signe de la réalité de la Ressuscitation, adressé aux dénégateurs, est cette terre sèche et aride sur laquelle Nous faisons descendre la pluie du Ciel. Nous y faisons alors pousser des variétés de plantes et de grains qui nourrissent les gens. Celui qui fait revivre cette terre en y faisant descendre la pluie et en y faisant pousser des plantes a le pouvoir de faire revivre les morts et de les ressusciter.
Gökyüzünden üzerine yağmur indirdiğimiz, bununla çeşit çeşit bitkiyi ve insanların yemesi için farklı farklı daneleri çıkardığımız bu kurak verimsiz toprak, ölümden sonra tekrar dirilmeyi inkâr edenler için bir delildir. Yağmur yağdırıp bitkiyi çıkararak bu yeryüzüne hayat veren, ölüleri tekrar diriltip hayat vermeye kadirdir.
33- Ölü haldeki yeryüzü onlar için açık bir delildir. Biz onu diriltiriz ve ondan daneler çıkarırız, onlar da ondan yerler.
34- Biz orada hurma ve üzüm bahçeleri var ettik. Yine orada pınarlar akıttık.
35- (Bütün bunlar) onun meyvelerinden yesinler diyedir. Halbuki bunları kendi elleri yapmamıştır. Hâlâ şükretmeyecekler mi?
36- Yeryüzünün bitirdikleri, insanların kendileri ve bilmedikleri nice şeyler arasındaki bütün çiftleri/türleri yaratan (Allah, her türlü eksiklikten) münezzehtir!
33. “Ölü haldeki yeryüzü onlar için” öldükten sonra dirilişe, amellerin karşılıklarının görülmesi için Yüce Allah’ın huzuruna gelişe dair “açık bir delildir. Biz onu diriltiriz” Allah, üzerine yağmur indirir ve ölümünden sonra onu canlandırır “ve ondan daneler çıkarırız. Onlar da ondan” bütün ekinlerden ve davarlarının yiyip beslendiği çeşitli bitki türlerinden “yerler.”
34. “Biz orada” ölü haldeki yeryüzünde “hurma ve üzüm bahçeleri” yani özellikle ağaçların en değerlileri olan hurma ve üzüm ağaçlarının da bulunduğu pek çok ağaçlar ihtiva eden bahçeler “var ettik. Yine orada” yeryüzünde “pınarlar akıttık.”
35. Yeryüzünde o ağaçları, hurma ve üzüm bahçelerini yaratmamızın sebebi ise hem temel gıda, hem meyve, hem katık olarak, hem de lezzet almak üzere “onun meyvelerinden yesinler diyedir.”“Halbuki bunları” bunca meyve ve mahsulleri “kendi elleri yapmamıştır.”Bunların yaratılmalarında onların herhangi bir katkıları, herhangi bir amelî payları yoktur. O, sadece hükmü en sağlam ve rızık verenlerin en hayırlısı olanın sanatıdır. Aynı şekilde pişirme veya başka bir yolla kendi ellerinin emeği ile de yapılmış değildir.
Aksine Yüce Allah, bu meyveleri yenmek için ayrıca pişirilmeye veya kızartılmaya gerek olmayacak şekilde yaratmıştır. Bunlar, ağaçlarından toplandığı gibi derhal yenilebilmektedirler.“Hâlâ” kendilerine bunca nimetleri verene, cömertlik ve lütfu ile din ve dünya işlerini düzene koyacak şeyleri onlara ihsan edene “şükretmeyecekler mi?”
Ölümünden sonra yeri dirilten, orada ekinler ve ağaçlar bitirip lezzetli meyveler ve mahsüller var eden, bu mahsülleri ağaç dallarında yaratan, ölü ve kupkuru yerden pınarlar fışkırtan, ölüleri diriltmeye kadir değil midir? Elbette O, her şeye gücü yetendir.
36. “Yeryüzünün bitirdikleri” sayılması zor olacak şekilde oradan bitirdiklerini türlü çeşitli kılan, “insanların kendileri” onları erkek ve dişi olarak ayırıp gerek yaratılışları, gerek huyları gerekse de gizli ve açık vasıfları arasında farklar yaratan “ve bilmedikleri nice şeyler” yaratılmış olduğu halde bizim bilmediğimiz ve henüz yaratılmamış bulunan türlü yaratıklar “arasındaki bütün çiftleri” türleri “yaratan (Allah, her türlü eksiklikten) münezzehtir.”
Yüce Allah, ortağı bulunmaktan, yardımcısı, desteği, eşi, evladı, adaşı, benzeri, kemâl sıfatlarında ve celâl vasıflarında dengi bulunmaktan yahut yapmak istediği herhangi bir şeyden acze düşmekten çok yüce ve pek münezzehtir.
Él ha puesto en esta Tierra, en la que ha enviado lluvia, jardines de palmeras datileras y vides, y ha hecho que brotaran manantiales de agua para regarlos.
Kami lalu menjadikan bumi yang Kami sirami hujan itu menjadi kebun-kebun kurma dan anggur dan Kami memancarkan mata air-mata air di sana untuk mengairinya.
We have placed in this earth, on which I sent down rain, gardens of date palms and grapes; and I caused springs of water to gush forth to irrigate them.
Gumawa Kami sa lupang ito, na nagpababa Kami sa ibabaw nito ng ulan, ng mga pataniman ng datiles at ubas at nagpabulwak Kami rito ng mga bukal ng tubig na nagpapainom dito
Và TA biến mảnh đất ấy bằng những trận mưa tưới lên khiến nó trở thành hai mảnh vườn chà là và vườn nho và TA cũng đã làm cho nó có những mạch nước ngầm cho việc tưới tiêu.
Plemeniti Allah stvara po zemlji zelene, predivne bašče, palmovike i vinograde, i čini da iz zemlje izviru izvori pomoću čije se vode natapaju zelene površine.
Nous avons placé sur cette terre, que Nous avons abreuvée de pluie, des vergers de palmiers et de vignes et nous y avons fait jaillir des sources d’eau qui l’irriguent.
Üzerine yağmur yağdırdığımız yerden nice hurma ve üzüm bahçeleri çıkardık. Bunları sulayan pınarlar fışkırttık.
E creammo, in questa terra sulla quale abbiamo fatto scendere la pioggia, giardini di palme e viti, e abbiamo fatto sorgere da essa fonti di acqua per irrigarla.
A fin de que las personas puedan comer de los frutos de esos jardines con los que Al-lah los ha bendecido y por los que no hicieron ningún esfuerzo. ¿Es que no van a agradecer a Al-lah, que les dio todo eso debido a Su generosidad y misericordia hacia ellos, al adorarlo solo a Él y tener fe en Sus mensajeros?
İnsanlar, Allah'ın kendilerine nimet olarak vermiş olduğu ve hiçbir çaba sarf etmedikleri bahçelerin ürünlerinden yesinler diye. Hâlâ bu nimetlerinden dolayı yalnızca Allah'a ibadet edip resullerine iman ederek şükretmeyecekler mi?
Sve to Allah, džellešanuhu, stvara da ljudi jedu ukusne plodove, iz Svoje goleme milosti i dobrote, a ne zbog truda, moći i zalaganja ljudi. Pa zašto ljudi nisu zahvalni Allahu, džellešanuhu, na blagodatima odano Mu i iskreno robujući te vjerujući u poslanike?
Ceci, afin que les gens mangent des fruits de ces vergers la quantité dont Allah leur a fait don, sans qu’ils n’aient eu à fournir d’efforts. Ne se montreront-ils pas reconnaissants pour tous Ses bienfaits en L’adorant Seul et en croyant en Ses messagers?
Để cho cả nhân loại hái ăn những loại trái cây từ hai mảnh vườn mà đã được Allah ban ân đến cho họ và đó là việc làm mà họ không thể làm được nó. Vậy mà họ còn không chịu tri ân Allah về các ân huệ của Ngài, họ không chịu thờ thượng duy nhất mình Ngài và tin tưởng vào các vị Thiên Sứ của Ngài, tại sao?
So that people can eat of the fruits of those gardens that Allah has blessed them with and for which they did not make any effort. Do they not thank Allah, Who gave them all of that out of His bounty and mercy for them, by worshipping Him alone and having faith in His messengers?!
In the first verse (33), the land on which we live has been cited as an example. It is there, all the time, before everyone., It is physically seen, when rain come down from the sky and pour water over the dry land, that it is revived by the rain which makes it, so to say, live again. The outcome starts showing up in the form of vegetation, trees and their fruits. Mentioned thereafter were streams that were made to run below the land and on its surface in order to help the trees grow and survive. It was said: لِيَأْكُلُوا مِن ثَمَرِهِ (so that they may eat fruits thereof). In other words, the purpose of harnessing the entire range of the natural forces of winds, clouds and the land is that people get to eat their fruits. All these things can be observed by seeing with one's own eyes. And everyone knows how to do that. Onwards from here, human beings were alerted to something for which this whole universal system was put into place.
Growth of vegetation is not an act of man
It was said: وَمَا عَمِلَتْهُ أَيْدِيهِمْ (wa ma 'amilathu aiydihim: while it was not made by their hands). The majority of commentators have taken the letter: مَا (ma) in this verse for negation which means that 'it was not made by their hands. According to this interpretation, this sentence has a ring of warning given to heedless man: Just think about your job and the labor you put in it. What is your true share in the great blossoming of fruits? Of course, you put the seed in the land, water it, let the earth be soft so that delicate buds sprout without being obstructed by something. But, making a whole tree grow from that tiny seed, having leaves and branches shoot out from it and then commission it to produce all sorts of fruits is something totally different. What is your contribution in all these things?
This is the unshared domain of the one who is absolutely powerful, wise and knowing, and this can only be an act of God. Therefore, human beings are duty-bound to derive benefit out of these things, yet they should never forget the Creator and master of whatever there is. Parallel to this, there is a verse of Surah Waqi'ah where it was said: أَفَرَأَيْتُم مَّا تَحْرُثُونَ أَأَنتُمْ تَزْرَعُونَهُ أَمْ نَحْنُ الزَّارِعُونَ (Well, tell Me about that (seed) which you sow: Is it you who grow it, or are We the One who grows? - 56:63-64). The outcome is: 'Even though human beings do not share in the making of these fruits in any way, yet it was Our grace that We created them, made them the owners of the whole range, as well as taught them the ways of eating and deriving other benefits out of these.'
The particular difference between human and animal food
Ibn Jarir and some other commentators have not taken the letter (مَا) ma in: وَمَا عَمِلَتہُ (wa ma 'amilath) for negation, rather have read it as a relative pronoun in the sense of: الَّذِي (al-ladhi: that which). In that case, this part of verse 35 would come to mean that all these things have been created, so that they eat fruits there from, and also eat that which human hands make, produce or process out of these vegetations and fruits. For example, desserts made from fruit, chutneys and pickles, and the extracts of oil from some fruits are the outcome of human effort and processing. This would come to mean that these fruits created by nature are firstly made edible without any functional human input, then Allah Ta’ ala has given man the ingenuity to prepare all sorts of delicious and useful things from each single kind of fruit.
Thus, creating fruit and giving man the expertise to compound fruit with other ingredients and turn it into a variety of tasteful and useful edibles is yet another blessing from Allah. After having reported this Tafsir of Ibn Jarir, Ibn Kathir has said that this Tafsir is supported by the phonetic rendering (Qira'ah) of Sayyidna ` Abdullah Ibn Masud ؓ as well because, the word: مِمَّا (mimma) takes the place of: (ma) in his qira'ah, that is: مِمَّا عَمِلَتْهُ أَيْدِيهِمْ (mimma amilathu aidthim: from that which their hands have processed).
Going into a little detail, it can be said that animals too eat vegetation and fruits. Some eat meat. Some others eat soil. But, they all feed on simples. The grass eater eats grass only. The meat eater eats meat only. Preparing different kinds of food by combining a variety of ingredients whereby the addition of salt, chilies, sugar and the sour makes food turn into tens of kinds happens to be the singularity of human beings alone. They alone have been given the ability to put different edibles together and come out with a meal tasting different from the other. This is ingenious. The preparation of meat with salt and seasonings and fruits with sweeteners is a culinary art Allah Ta’ ala has taught human beings to use to their advantage. The text, after recounting the substance and design of these great Divine blessings in these verses, concludes by saying: أَفَلَا يَشْكُرُونَ afala yashkurun: Would they not then offer gratitude?) which means that even after having seen all these things how is it possible from a reasonable person that he does not be grateful to Allah? Onwards from here, after having mentioned land produce and climate, human beings and animals have been included in the spectrum whereby there appears yet another sign of the absolute Power:
Tujuannya agar manusia makan dari buah kebun-kebun itu apa yang Allah limpahkan kepada mereka sebagai kenikmatan tanpa mereka melakukan usaha yang berarti padanya. Tidakkah mereka mensyukuri Allah yang telah memberi mereka semua itu sebagai karunia dari-Nya dan rahmat kepada mereka dengan menyembah-Nya semata dan beriman kepada rasul-rasul-Nya?!
In modo che la gente mangi dei frutti di quei giardini, grazia che Allāh che ha loro concesso, senza dover fare alcuna fatica. Non ringraziano Allāh per le Sue grazie, adorando Lui solo e credendo ai Suoi Messaggeri?!
upang kumain ang mga tao mula sa mga bunga ng mga patanimang iyon na ibiniyaya ni Allāh sa kanila. Hindi sila nagkaroon ng pagpupunyagi rito. Kaya hindi ba sila magpapasalamat kay Allāh sa mga biyaya Niyang ito sa pamamagitan ng pagsamba sa Kanya lamang at pagsampalataya sa mga sugo Niya?
Yüce Allah, yarattığı çeşitli bitkiler ve ağaçlardan, erkek ve kadın olarak yarattığı insanlardan, kara, deniz ve bu ikisinin dışında insanların bilmediği mahlukatından münezzehtir.
Ôi! Thật thiêng liêng thay Allah Đấng Tối Cao, Đấng đã tạo ra cây cối và chính bản thân của loài người thành hai giới tính đực cái và cả trong những thứ mà nhân loại không biết từ đất liền, biển cả và những môi trường khác.
The accumulation of fertile soil on the surface of the earth; the provision of water, sun and air and the potential in the seed to germinate and grow—these and other such innumerable known and unknown factors combine to produce the food-grains, fruits and vegetables which nourish human beings. This entire system of nature is not the handiwork of man. Its existence and sustenance clearly illustrate the grace of the Creator. Thoughtfully pondering over these facts would overwhelm man with gratitude towards God. Studies show that the ‘principle of pairing’ is in operation in all the things of this world. When the system of this universe is based on the principle that all objects achieve completion by way of pairing, the present world by this logic should also have its counterpart. This crucial insight establishes the possibility of a Hereafter.
Glorificado sea Al-lah, Quien creó los diversos tipos de plantas y árboles, así como las almas de las personas, ya que formó a los hombres y las mujeres, y otras obras Suyas que la gente desconoce en la tierra, el mar y otros lugares.
سُبْحَانَ الَّذِي خَلَقَ الْأَزْوَاجَ كُلَّهَا مِمَّا تُنبِتُ الْأَرْضُ وَمِنْ أَنفُسِهِمْ وَمِمَّا لَا يَعْلَمُونَ (Pure is the One who has created all the pairs of whatever the earth grows, and of the humans themselves, and of that which they do not know. - 36:36). Here, the word: أَزْوَاجَ (azwaj) is the plural form of: زَوج (zawj) and means pairs. A pair is two things of the same kind and refers to a couple, or a match of the other. For example, a married man and woman is a pair; hence, each one of them is the zawj of the other. Similarly, males and females of animals are pairs. In the botanical kingdom, many trees have been found as having males and females among them. Date palms and Papaya are common examples. Others may also be like these as is the case with all trees bearing fruits and flowers in which, according to modern scientific information, procreation has been identified. In the same way, it is not improbable if the same arrangement of male and female exists in solids, minerals and other elements of creation, though in a manner not discovered as yet -towards which the text points out in: مِمَّا لَا يَعْلَمُونَ (mimma la ya` lamun: and from that which they do not know - 36). Generally, commentators refer to: أَزْوَاجَ (azwaj: pairs) as categories and kinds because the way male and female are called pairs, similarly, two contrasting things are also referred to as pairs, like chill and heat, land and water, sorrow and happiness, health and sickness, then, within each of these, many further degrees, categories and kinds come up in terms of high, low and the average. Similarly, there are many categories and kinds in human beings and animals in terms of color, form, language and way of life. The word: أَزْوَاجَ (azwaj: pairs) is inclusive of all these categories and kinds. In the present verse (36), mentioned first is: مِمَّا تُنبِتُ الْأَرْضُ (all the pairs of whatever the earth grows)- These are the categories and kinds of vegetation. After that, مِنْ أَنفُسِهِمْ and of the humans themselves,) mentioned there are the categories and kinds of human selves as such. And after that, in: مِمَّا لَا يَعْلَمُونَ (and from that which they do not know) included there are thousands of such creations as have not yet unfolded before human beings. Allah Ta’ ala alone knows how many categories and kinds of living forms, vegetation and minerals exist under the layers of the earth and in rivers and in mountains.
Neka je hvaljen i uzvišen Slavljeni Allah, neka je uzvišeno Njegovo ime, On je Onaj Koji u drveću, plodovima, žitaricama i ljudima stvara par, muško i žensko, i Koji stvara druga, raznovrsna stvorenja koja ljudima nisu znana, na moru i kopnu, pa i drugdje.
Mahasuci Allah lagi Mahatinggi yang telah menciptakan berbagai jenis tanaman dan pepohonan, yang telah menciptakan manusia laki-laki dan perempuan, dan yang telah menciptakan makhluk-makhluk lainnya yang tidak manusia ketahui di darat, laut, dan lainnya.
Gloria ad Allāh L'Altissimo, Colui che ha creato i vari tipi di piante e alberi, e che a partire dalle anime delle persone ha creato maschi e femmine, e altre creature di Allāh, in terra, nel mare e in altri luoghi di cui la gente non è consapevole.
Kabanal-banalan si Allāh at pagkataas-taas Siya na nagpaluwal ng mga uri mula sa mga halaman at mga punong-kahoy, at mula sa mga sarili ng mga tao yayamang nagpaluwal Siya ng mga lalaki at mga babae, at ng hindi nalalaman ng mga tao na mga ibang nilikha ni Allāh sa katihan, karagatan, at sa iba pa sa dalawang ito.
Glory be to Allah Who created the various types of plants and trees, and of the souls of people, as He created males and females, and other creations of Allah that people do not know of on land, sea and other places.
Que soit sanctifié Allah qui créa des variétés de plantes et d’arbres, d’êtres humains (hommes et femmes) ainsi que d’autres créatures terrestres, marines et autres encore que les gens ne connaissent pas.
E un segno, per la gente, dell'Unicità di Allāh è il fatto che Noi portiamo via la luce quando il giorno scompare, e il sopraggiungere della notte quando togliamo il giorno da essa, e portiamo l'oscurità quando scompare il giorno, ed ecco la gente entrare nelle tenebre.
Onima koji ne vjeruju dokaz Allahove jednoće jest i noć: Allah od nje, sa zalaskom Sunca, dan odvaja pa ljudi ostanu u tminama.
Un indicio para las personas en cuanto a la Unicidad de Al-lah es que ha quitado la luz del día a medida que el día llega a su fin, trayendo la noche a medida que el día se retira, hasta que la gente se encuentra en completa oscuridad.
Bukti bagi manusia atas Tauhid Allah, bahwa Kami melenyapkan cahaya dengan perginya siang dan datangnya malam saat Kami menarik siang darinya, Kami mendatangkan kegelapan sesudah kepergian siang, dan kemudian manusia masuk ke dalam kegelapan.
La preuve de l'Unicité d'Allah adressée aux gens est que Nous faisons diminuer la lumière du jour et que Nous installons progressivement la nuit en éloignant le jour. C’est alors que les gens se retrouvent dans l’obscurité.
Gündüzün gitmesi ve gecenin gelmesi ile gündüzü çekip alıp aydınlığı gidermemiz, insanlar için Yüce Allah'ın birliğinin delilidir. Gündüzün gitmesi ile karanlığı getiririz de insanlar karanlık içinde kalırlar.
In verse 37, it was said: وَآيَةٌ لَّهُمُ اللَّيْلُ نَسْلَخُ مِنْهُ النَّهَارَ (And a sign for them is the night. We strip the [ cover on day from it, and they are suddenly in darkness.). After having described the signs of Divine power in what was created on the earth, the text mentions cosmic creations. The word: سَلخ (salkh) literally means to skin. If the skin from an animal or the cover from things is removed, the thing inside becomes obvious. Allah Ta’ ala has, in this similitude, pointed out that the real element in this world is darkness. Light is transitory, for it spreads over the earth through planets and stars. In a predetermined system, at a fixed time, this light that is spread over the darkness of the world is removed from on top. What remains is darkness. This, in common parlance, is called night.
An indication for people of Allah’s Oneness is that I take away the daylight as the day draws to an end, bringing the night, as the day withdraws from it, until the people are in complete darkness.
37- Onlar için bir diğer açık delil de gecedir. Ondan gündüzü çekip alırız da onlar, birden karanlığa gömülürler.
38- Güneş de kendisi için belirlenmiş bir yer/zaman dahilinde akıp gider. İşte bu, Azîz ve Alîm (olan Allah'ın) takdiridir.
39- Aya da birtakım konaklar tayin ettik. Sonunda o, (kuruyup kıvrılmış, incelip sararmış) eski hurma dalı gibi (hilal şekline) döner.
40- Ne güneş aya yetişebilir ne de gece gündüzü geçebilir. Hepsi de birer yörüngede yüzerler.
37. “Onlar için” Yüce Allah’ın meşîetinin etkinliğine, kudretinin kemaline, ölümlerinden sonra canlılara hayat vereceğine “bir diğer açık delil de gecedir. Ondan gündüzü soyup çıkarırız.” Yani yeryüzünü örtmüş bulunan o muazzam aydınlığı, karanlık ile ortadan kaldırır, onun yerine karanlığı getiririz de “onlar birden karanlığa gömülürler.”
İşte aynı şekilde onları kuşatmış, dört bir yanlarını kaplamış bulunan karanlığı da bu şekilde kaldırırız. Güneşi doğdururuz, o da dört bir yanı aydınlatır. Bunun üzerine yaratılmışlar da geçimlerini sağlamak ve menfaatlerine olan işleri görmek üzere etrafa yayılırlar. Bundan dolayı bir sonraki âyet-i kerimede şöyle buyurulmaktadır:
38. Yani güneş her zaman kendisi için belirlenmiş bu yerde (yörüngede)akıp gitmektedir. Bu yerini Yüce Allah takdir etmiştir. Onu aşıp ileriye gitmediği gibi ondan geri de kalmaz. O kendi zatı itibari ile herhangi bir tasarrufa sahip değildir. Yüce Allah’ın kudretine karşı gelecek gücü de yoktur.“İşte bu” güç ve kudreti ile bu pek büyük yaratıkları en mükemmel bir şekilde ve en güzel düzen ile idare eden “Azîz” ve ilmi ile bunları kullarının maslahatına, din ve dünyalarında faydalarına olacak şekilde yaratmış bulunan ve her şeyi bilen “Alîm” olan Allah’ın “takdiridir.”
39. “Aya da” her gece birinde konakladığı “birtakım konaklar tayin ettik. Sonunda o” oldukça küçülerek “eski hurma dalı gibi (hilal şekline) döner.” Eskiliği dolayısı ile kuruyan, incelen ve eğrilen hurma dalına benzer.
Daha sonra peyderpey yine artıp durur ve nihâyet aydınlığı tamamlanır ve dolunay halini alır.
40. Güneşi, ayı, geceyi, gündüzü… bunların her birisini Yüce Allah, belli bir ölçü ile yaratmıştır. Hiçbirisi bu ölçüyü aşmaz. Her birisinin belli bir etkinliği ve zamanı vardır. Bunların biri var oldu mu öteki görünmez olur. Bundan dolayı şöyle buyurmaktadır:“Ne güneş” geceleyin varlığı görülen “aya yetişebilir ne de gece gündüzü geçebilir.” Gündüzün vakti geçmeden önce gece bastırmaz. O bakımdan geceleri gündüzün varlığı mümkün değildir.
Güneş, ay ve yıldızların “hepsi de birer yörüngede yüzerler.” Hareket ederler, sürekli olarak yerleri değişir, durur.
İşte bütün bunlar, yaratıcının azametine, sıfatlarının büyüklüğüne, özellikle de kudret, hikmet ve ilim sıfatlarının azametine açık bir delil ve göz kamaştırıcı birer belgedir.
Isang pahiwatig para sa mga tao sa paniniwala sa kaisahan ni Allāh ay na Siya ay nag-aalis ng tanglaw sa pag-alis ng maghapon at pagdating ng gabi kapag nagtatanggal Siya ng maghapon mula roon at nagdadala Siya ng dilim matapos ng pag-alis ng maghapon, kaya naman biglang ang mga tao ay mga pumapasok sa isang dilim.
"Dan suatu tanda bagi mereka adalah malam; di mana Kami tanggalkan siang dari malam itu, maka dengan serta merta mereka dalam kegelapan, dan matahari berjalan di tempat peredarannya. Demikianlah ketetapan Yang Mahaperkasa lagi Maha Mengeta-hui. Dan telah Kami tetapkan bagi bulan garis-garis peredaran, sehingga kembalilah ia sebagai bentuk tandan yang tua. Tidaklah mungkin bagi matahari mendapatkan bulan dan malam pun tidak dapat mendahului siang. Dan masing-masing beredar pada garis edarnya." (Yasin: 37-40).
(37) Maksudnya, ﴾ وَءَايَةٞ لَّهُمُ ﴿ "dan satu tanda bagi mereka" yang membuktikan terjadinya kehendak Allah, kesempurnaan KuasaNya dan bahwa Dia akan menghidupkan kembali orang-orang yang sudah mati setelah kematian mereka, adalah ﴾ ٱلَّيۡلُ نَسۡلَخُ مِنۡهُ ٱلنَّهَارَ ﴿ "malam; di mana Kami tanggalkan siang dari malam itu." Artinya, Kami hapus cahaya besar yang telah meliputi bumi dan menggan-tikannya dengan kegelapan, dan menempatkan kegelapan itu pada tempat cahaya, ﴾ فَإِذَا هُم مُّظۡلِمُونَ ﴿ "maka dengan serta merta mereka dalam kegelapan."
(38) Dan demikian pula Kami menghilangkan kegelapan yang telah menutupi dan meliputi mereka, Kami terbitkan matahari lalu ia menerangi seluruh penjuru (bumi), dan manusia pun berte-baran untuk kepentingan hidup dan maslahat hidup mereka. Maka dari itu Dia berfirman, ﴾ وَٱلشَّمۡسُ تَجۡرِي لِمُسۡتَقَرّٖ لَّهَاۚ ﴿ "Dan matahari ber-jalan di tempat peredarannya." Maksudnya, selalu berputar pada pusat orbitnya yang telah ditetapkan oleh Allah سبحانه وتعالى, ia tidak akan menyalahinya dan tidak pula menyimpang darinya, dan matahari pun tidak mempunyai kemampuan mengatur dirinya dan tidak pula bisa menolak Kuasa Allah.
﴾ ذَٰلِكَ تَقۡدِيرُ ٱلۡعَزِيزِ ﴿ "Demikianlah ketetapan Yang Mahaperkasa," yang dengan keperkasaanNya, Dia mengendalikan semua makhluk yang begitu besar ini dengan pengendalian yang paling sempurna dan aturan yang paling baik, ﴾ ٱلۡعَلِيمِ ﴿ "lagi Maha Mengetahui," Yang dengan ilmu pengetahuanNya Dia menjadikan makhluk agung ini sebagai maslahat bagi hamba-hambaNya dan manfaat bagi mereka dalam urusan agama dan dunia mereka.
(39) ﴾ وَٱلۡقَمَرَ قَدَّرۡنَٰهُ مَنَازِلَ ﴿ "Dan telah Kami tetapkan bagi bulan garis-garis peredaran," yang ia tempati. Pada setiap malam ia me-nempati satu garis darinya, ﴾ حَتَّىٰ ﴿ "sehingga" ia menjadi kecil sekali dan kembalilah dia ﴾ كَٱلۡعُرۡجُونِ ٱلۡقَدِيمِ ﴿ "sebagai bentuk tandan yang tua." Maksudnya, seperti tandan buah kurma yang karena ketuaannya ia menjadi kering, makin kecil dan melengkung. Kemudian, se-sudah itu bulan itu bertambah besar sedikit-demi sedikit hingga cahayanya sempurna dan sinarnya makin merata.
(40) Masing-masing dari matahari, bulan, malam, dan siang telah ditetapkan oleh Allah pada ketetapan yang tidak akan dilam-pauinya, dan masing-masing mempunyai kekuatan dan waktu tertentu, yang apabila ia ada (muncul), maka yang lain menjadi tiada. Maka dari itu Dia berfirman, ﴾ لَا ٱلشَّمۡسُ يَنۢبَغِي لَهَآ أَن تُدۡرِكَ ٱلۡقَمَرَ ﴿ "Tidak-lah mungkin bagi matahari mendapatkan bulan," yaitu yang di dalam kekuasaannya, yaitu malam. Maka tidak mungkin matahari ada di malam hari, ﴾ وَلَا ٱلَّيۡلُ سَابِقُ ٱلنَّهَارِۚ ﴿ "dan malam pun tidak dapat mendahului siang," lalu ia memasukinya sebelum kekuasaannya berakhir, ﴾ وَكُلّٞ ﴿ "dan masing-masing" dari matahari, bulan, dan bintang ﴾ فِي فَلَكٖ يَسۡبَحُونَ ﴿ "beredar pada garis edarnya." Maksudnya, mereka selalu bergerak bolak-balik terus menerus. Semua ini adalah bukti nyata dan argu-men yang luar biasa atas keagungan sang Pencipta dan keagungan sifat-sifatNya, terutama sifat Kuasa (qudrat), hikmah, dan ilmu pada tempat ini.
Và có một bằng chứng để cho nhân loại tôn thờ một mình Allah, đó là TA (Allah) đã di chuyển ban ngày đi và để ban đêm đến; TA đem đến cho họ một màng đêm mù mịt sau khi ta đem ánh sáng ban ngày ra đi. Bởi thế, nhân loại chìm vào bóng tối.
Among the Signs of the Might and Power of Allah are the Night and Day, and the Sun and Moon
يُغْشِى الَّيْلَ النَّهَارَ يَطْلُبُهُ حَثِيثًا
(He brings the night as a cover over the day, seeking it rapidly) (7:54). Allah says here:
وَءَايَةٌ لَّهُمُ الَّيْلُ نَسْلَخُ مِنْهُ النَّهَارَ
(And a sign for them is the night. We withdraw therefrom the day,) meaning, `We take it away from it, so it goes away and the night comes.' Allah says:
فَإِذَا هُم مُّظْلِمُونَ
(and behold, they are in darkness.) As it says in the Hadith:
«إِذَا أَقْبَلَ اللَّيْلُ مِنْ ههُنَا، وَأَدْبَرَ النَّهَارُ مِنْ ههُنَا، وَغَرَبَتِ الشَّمْسُ، فَقَدْ أَفْطَرَ الصَّائِم»
(When the night comes from here, and the day departs from here, and the sun has set, then the fasting person should break his fast.) This is the apparent meaning of the Ayah. Allah's saying:
وَالشَّمْسُ تَجْرِى لِمُسْتَقَرٍّ لَّهَـا ذَلِكَ تَقْدِيرُ الْعَزِيزِ الْعَلِيمِ
(And the sun runs on its fixed course for a term (appointed). That is the decree of the Almighty, the All-Knowing) There are two views over the meaning of the phrase
لِمُسْتَقَرٍّ لَّهَـا
(on its fixed course for a term (appointed). ) (The first view) is that it refers to its fixed course of location, which is beneath the Throne, beyond the earth in that direction. Wherever it goes, it is beneath the Throne, it and all of creation, because the Throne is the roof of creation and it is not a sphere as many astronomers claim. Rather it is a dome supported by legs or pillars, carried by the angels, and it is above the universe, above the heads of people. When the sun is at its zenith at noon, it is in its closest position to Throne, and when it runs in its fourth orbit at the opposite point to its zenith, at midnight, it is in its furthest position from the Throne. At that point it prostrates and asks for permission to rise, as mentioned in the Hadiths. Al-Bukhari recorded that Abu Dharr, may Allah be pleased with him, said, "I was with the Prophet in the Masjid at sunset, and he said: :
«يَا أَبَا ذَرَ، أَتَدْرِي أَيْنَ تَغْرُبُ الشَّمْسُ؟»
(O Abu Dharr! Do you know where the sun sets) I said, `Allah and His Messenger know best.' He said:
«فَإِنَّهَا تَذْهَبُ حَتْى تَسْجُدَ تَحْتَ الْعَرْشِ، فَذَلِكَ قَوْلُهُ تَعَالَى:
وَالشَّمْسُ تَجْرِى لِمُسْتَقَرٍّ لَّهَـا ذَلِكَ تَقْدِيرُ الْعَزِيزِ الْعَلِيمِ »
(It goes and prostrates beneath the Throne, and that is what Allah says: (And the sun runs on its fixed course for a term. That is the decree of the Almighty, the All-Knowing.))" It was also reported that Abu Dharr, may Allah be pleased with him, said, "I asked the Messenger of Allah ﷺ about the Ayah:
وَالشَّمْسُ تَجْرِى لِمُسْتَقَرٍّ لَّهَـا
(And the sun runs on its fixed course for a term. ) He said:
«مُسْتَقَرُّهَا تَحْتَ الْعَرْش»
(Its fixed course is beneath the Throne.)" (The second view) is that this refers to when the sun's appointed time comes to an end, which will be on the Day of Resurrection, when its fixed course will be abolished, it will come to a halt and it will be rolled up. This world will come to an end, and that will be the end of its appointed time. This is the fixed course of its time. Qatadah said:
لِمُسْتَقَرٍّ لَّهَـا
(on its fixed course for a term (appointed).) means, "It has an appointed time and it will not go beyond that." It was also said that this means, it keeps moving in its summer orbit for a certain time, and it does not exceed that, then it moves to its winter orbit for a certain time, and it does not exceed that. This was narrated from `Abdullah bin `Amr, may Allah be pleased with him. Ibn Mas`ud and Ibn `Abbas, may Allah be pleased with them, recited this Ayah as: (وَالشَّمْسُ تَجْرِي لَامُسْتَقَرَّ لَهَا) (And the sun runs with no fixed course for a term,) meaning that it has no destination and it does not settle in one place, rather it keeps moving night and day, never slowing down or stopping, as in the Ayah:
وَسَخَّر لَكُمُ الشَّمْسَ وَالْقَمَرَ دَآئِبَينَ
(And He has made the sun and the moon, both constantly pursuing their courses, to be of service to you) (14:33). which means, they will never slow down or stop, until the Day of Resurrection.
ذَلِكَ تَقْدِيرُ الْعَزِيزِ
(That is the decree of the Almighty, ) means, which none can oppose or prevent.
الْعَلِيمُ
(the All-Knowing.) Who knows every movement and every cessation of movement, Who has decreed that and Who has set it in motion following a pattern in which there are no differences or inversions, as Allah says:
فَالِقُ الإِصْبَاحِ وَجَعَلَ الَّيْلَ سَكَناً وَالشَّمْسَ وَالْقَمَرَ حُسْبَاناً ذَلِكَ تَقْدِيرُ الْعَزِيزِ الْعَلِيمِ
((He is the) Cleaver of the daybreak. He has appointed the night for resting, and the sun and the moon for reckoning. Such is the measuring of the Almighty, the All-Knowing.) (6:96) And this is how this Ayah ends:
ذَلِكَ تَقْدِيرُ الْعَزِيزِ الْعَلِيمِ
(That is the decree of the Almighty, the All-Knowing.) Then Allah says:
وَالْقَمَرَ قَدَّرْنَـهُ مَنَازِلَ
(And the moon, We have decreed for it stages,) meaning, `We have caused it to run in a different orbit, from which passing of the months can be deduced, just as night and day are known from the sun.' This is like the Ayah:
يَسْـَلُونَكَ عَنِ الأَهِلَّةِ قُلْ هِىَ مَوَاقِيتُ لِلنَّاسِ وَالْحَجِّ
(They ask you about the crescent moons. Say: "These are signs to mark fixed periods of time for mankind and for the pilgrimage (Hajj). ") (2:189),
هُوَ الَّذِى جَعَلَ الشَّمْسَ ضِيَآءً وَالْقَمَرَ نُوراً وَقَدَّرَهُ مَنَازِلَ لِتَعْلَمُواْ عَدَدَ السِّنِينَ وَالْحِسَابَ
(It is He Who made the sun a shining thing and the moon as a light and measured out for it stages that you might know the number of years and the reckoning) (10:5), and
وَجَعَلْنَا الَّيْلَ وَالنَّهَارَ ءَايَتَيْنِ فَمَحَوْنَآ ءَايَةَ الَّيْلِ وَجَعَلْنَآ ءَايَةَ النَّهَارِ مُبْصِرَةً لِتَبْتَغُواْ فَضْلاً مِّن رَّبِّكُمْ وَلِتَعْلَمُواْ عَدَدَ السِّنِينَ وَالْحِسَابَ وَكُلَّ شَىْءٍ فَصَّلْنَاهُ تَفْصِيلاً
(And We have appointed the night and the day as two Ayat (signs). Then, We have obliterated the sign of the night while We have made the sign of the day illuminating, that you may seek bounty from your Lord, and that you may know the number of the years and the reckoning. And We have explained everything with full explanation.) (17:12) So, He has given the sun its own light, and the moon its (reflection of) light, and has given each its own orbit. So the sun rises each day and sets at the end of the day, giving one kind of light all the time, but it moves, rising and setting at different points in the summer and winter, thus making the days and nights longer or shorter alternatively according to the season. Its authority is in the daytime, for it is the heavenly body that dominates the day. As for the moon, Allah has decreed that it should pass through different phases. At the beginning of the month, the moon appears small when it rises. It gives off little light, then on the second night its light increases and it rises to a higher position, and the higher it rises the more light it gives -- even though it is reflected from the sun -- until it becomes full on the fourteenth night of the month. Then it starts to wane until the end of the month, until it appears like the old dried curved date stalk. Ibn `Abbas, may Allah be pleased with him, said, "This is the original stem (which connects the bunch of dates to the tree)." The Arabs have a name for each set of three nights in a month, according to the phases of the moon. They call the first three nights Ghurar; the next three nights Nufal; the next three nights Tusa` (nine) -- because the last of them is the ninth. The next three nights are called `Ushar (ten) -- because the first of them is the tenth. The next three nights are called Al-Bid (white) -- because of the light of the moon which shines brightly throughout these three nights. The next three nights are called Dura`, the plural of Dar`a', because on the first of them the night is dark from the moon rising late. Dar`a' refers to the black sheep, i.e., the one whose head is black; the next three nights Zulam; then Hanadis, then Da'adi; then Mihaq, because of the absence of moonlight at the beginning of the month. Abu `Ubayd did not recognize the names Tusa` and `Ushar, in the book Gharib Al-Musannaf.
لاَ الشَّمْسُ يَنبَغِى لَهَآ أَن تدْرِكَ القَمَرَ
(It is not for the sun to overtake the moon,) Mujahid said, "Each of them has a limit which it does not transgress or fall short of. When the time of one comes, the other goes away, and when the time for one to prevail comes, the time of the other ceases." `Ikrimah said concerning the Ayah,
لاَ الشَّمْسُ يَنبَغِى لَهَآ أَن تدْرِكَ القَمَرَ
(It is not for the sun to overtake the moon,) this means that each of them has its time when it prevails. So it is not appropriate for the sun to rise at night.
وَلاَ الَّيْلُ سَابِقُ النَّهَارِ
(nor does the night outstrip the day.) means, after night has passed, it is not right for another night to come until it has been day. The authority of the sun is during the day and the authority of the moon is at night. Ad-Dahhak said, "The night does not depart from here until the day comes from here -- and he pointed to the east." Mujahid said:
وَلاَ الَّيْلُ سَابِقُ النَّهَارِ
(nor does the night outstrip the day.) "They seek one another rapidly." The meaning is that there is no gap between night and day; each of them follows the other with no interval, because they have been subjugated and are both constantly pursuing one another.
وَكُلٌّ فِى فَلَكٍ يَسْبَحُونَ
(They all float, each in an orbit.) means, night and day, the sun and the moon, all of them are floating, i.e., revolving, in their orbits in the heaven. This was the view of Ibn `Abbas, `Ikrimah, Ad-Dahhak, Al-Hasan, Qatadah and `Ata' Al-Khurasani. Ibn `Abbas, may Allah be pleased with him, and others among the Salaf said, "In an orbit like the arc of a spinning wheel."
Una señal para los seres humanos respecto a la Unicidad de Al-lah es el Sol que orbita tal como le ha sido designado. Ese es un decreto del Poderoso, que no puede ser desafiado por nadie, el Conocedor de Quien ninguna parte de Su creación se encuentra escondida.
Isang palatandaan para sa kanila sa kaisahan ni Allāh itong araw na umiinog para sa isang pagtitigilang nalalaman ni Allāh ang sukat niyon, na hindi lalampas ito roon. Ang pagtatakdang iyon ay ang pagtatakda ng Makapangyarihan na walang nakikipanaig sa Kanya na isa man, Maalam na walang nakakukubli sa Kanya na anuman mula sa nauukol sa mga nilikha Niya.
In verse 38, it was said: وَالشَّمْسُ تَجْرِي لِمُسْتَقَرٍّ لَّهَا ۚ ذَٰلِكَ تَقْدِيرُ الْعَزِيزِ الْعَلِيمِ (And the sun is quickly proceeding towards its resting place. That is the designing of the All-Mighty, the All-Knowing. 36:38). The word: لِمُسْتَقَر mustaqarr) is used to denote place of rest as well as time of rest, that is, it could be time-oriented and, space-oriented too. Then, this word is also employed in the sense of the end or destination of a course or journey - even if another journey begins immediately after it without any break or stillness (as mentioned by Ibn Kathir).
Some respected commentators have taken the word: لِمُسْتَقَرّ (mustaqarr) at this place as a time-oriented destination, that is, when the sun reaches the end of its movement already determined - and that time is the Day of Doom (the Qiyamah). In the light of this Tafsir, the verse would mean that the sun is moving on its orbit supported by such a precise and perfect system that does never betray the difference of even a minute or second. Thousands of years have passed over this orbit. But, all this is not everlasting. There is a particular point in time and space for it. When that is arrived at, this solar system and the movement will stop, end - and that is the Day of Qiyamah. This Tafsir has been reported from Qatdaha:sv (Ibn Kathir).
And a verse from Surah Az-Zumar in the Holy Qur'an also supports it, that is, the word: مُّسْتَقَرّ (mustaqarr) means a time-oriented destination or abode and refers to the Day of Qiyamah. The words of the verse of Surah az-Zumar are:
خَلَقَ السَّمَاوَاتِ وَالْأَرْضَ بِالْحَقِّ ۖ يُكَوِّرُ اللَّيْلَ عَلَى النَّهَارِ وَيُكَوِّرُ النَّهَارَ عَلَى اللَّيْلِ ۖ وَسَخَّرَ الشَّمْسَ وَالْقَمَرَ ۖ كُلٌّ يَجْرِي لِأَجَلٍ مُّسَمًّى
He created the heavens and the earth in His wisdom. He wraps the night over the day and He wraps the day over the night, and He has put the Sun and the Moon under His command, each one of tham moving for an appointed term. (39:5)
The statement in this verse is nearly the same as given in the present verse of Surah Ya Sin. Firstly, the alternation of the night and the day has been described through a similitude in terms of common perception - Allah Ta’ ala puts the cover of night over the day and that of day over the night. Thus, the night and the day have been likened to two covers. The cover of the night is draped over the day and it is night, and the cover of the day is draped over the night and it is day. After that, it was said that the sun and the moon are both subjugated before Allah Ta’ ala and are subservient to His command. Each is moving up to an appointed term. The words used in the text are: أَجَلٍ مُّسَمًّى (ajalim-musamma) meaning fixed term, and the verse means that the movement of both the sun and the moon is not everlasting. When it reaches a certain fixed term, that is, the Day of Qiyamah, this movement shall stand terminated. In the present verse of Surah Ya Sin too, the word: مُّسْتَقَرٌّ (mustaqarr) quite obviously means this very fixed or appointed term, that is, a time-oriented point of arrival, destination or abode. In the light of this Tafsir, neither does the sense of the verse present any difficulty, nor is there any objection in terms of astronomy and mathematics.
And some respected commentators have taken it to mean a spatial destination or abode as based on the following Hadith reported in the Sahihs of al-Bukhari and Muslim and others from several Sahabah and chains of authority.
According to a narration of Sayyidna Abu Dharr al-Ghifari ؓ ، once he was present in the company of the Holy Prophet ﷺ at the time of sunset. Addressing him, he said, "Abu Dharr, do you know where the sun sets?" Sayyidna Abu Dharr ؓ says that he submitted: "Allah and His Messenger know best." Thereupon, the Holy Prophet ﷺ said, "The sun keeps on moving until when it reaches beneath the 'Arsh (the Throne) it makes sajdah (sujud or prostration)." After that, he said, "This is what 'mustaqarr' means in this verse: وَالشَّمْسُ تَجْرِي لِمُسْتَقَرٍّ لَّهَا (And the sun is quickly proceeding towards its resting place.).
In a narration, again from Sayyidna Abu Dharr ؓ ، there appear the additional words to the effect: "I asked the Holy Prophet ﷺ the explanation of: وَالشَّمْسُ تَجْرِي لِمُسْتَقَرٍّ لَّهَا (And the sun is quickly proceeding towards its resting place.). He said: مُستَقَرُّھَا تَحتَ العَرشِ (mustaqarruha that al-'Arsh: Its resting place is under the ` Arsh). Al-Bukhari has reported this narration at several place and, with the exception of Ibn Majah, this narration is present in all Six Books.
And there is a Hadith bearing on the same subject reported from Sayyidna ` Abdullah Ibn Masud ؓ as well. It has some additions to the effect that, every day, when the sun reaches beneath the ` Arsh, it performs a Sajdah and seeks permission for the next orbit. After the permission, it starts the next orbit - until, there will come that day when it will not have the permission to start the next orbit. Instead, it will be commanded to go back towards where it had come from. In other words, it would be asked to go beneath the earth from the side of the West, then, return from the same side of the West and rise from the West. The day it happens, it will be the sign of the Day of Qiyamah being absolutely close and, thereafter the doors of 'iman and taubah (repentance) will be closed. That will be a time when the taubah (repentance) of anyone sunk in sin or the taubah of anyone soaked in shirk and kufr will not be accepted (Ibn Kathir with reference to 'Abd-ur- Razzaq).
The prostration of the sun: A look into the phenomenon of the sun performing sajdah (prostration) beneath the ` Arsh
From these narrations of Hadith, we learn that mustaqarr means a spatial destination, that is, a place where one orbit of the movement of the sun stands completed - and they also tell us that this place is beneath the Arsh. Hence, the verse would mean that, every day, the sun moves towards a particular destination, and once it has reached there, it performs sajdah before Allah Ta’ ala and seeks His permission for the next orbit. Once the permission is given, it begins the next orbit.
But, when seen outwardly, several strong difficulties arise on the basis of principles laid down by experiments, observations and astronomy.
1. The state of the ` Arsh of Rahman (generally referred to as the Divine Throne) as understood from the Qur'an and Sunnah is that it surrounds all that we know as the masses of land and expanses of the sky. All these masses and expanses along with planets and stars, without any exception, are enclosed within the ` Arsh - and the ` Arsh of Rahman holds this entire cosmic universe inside itself. If seen from this angle, the sun is, in all conditions and at all times, simply under the ` Arsh. What, then, would be the sense of going beneath the ` Arsh after it sets?
2. It is common observation that the sun, after it sets at some place, does rise elsewhere. Therefore, its rising and setting is an ongoing phenomenon. What then is the meaning of going beneath the ` Arsh after setting and doing Sajdah?
3. From the apparent sense of the Hadith mentioned above, we learn that the sun, after having reached its destination (mustaqarr), pauses within which it offers Sajdah before Allah and seeks the permission for the next orbit - although, there being no break in the movement of the sun at any time is an open observation. And since this rising and setting of the sun keeps taking place all the time in terms of different locations, therefore, this pause should also be there all the time as a result of which the sun should not have any movement any time.
Such difficulties are related not only to astronomy, but also to observations and experiences that cannot be bypassed. Technically, the daily movement of the sun under the arrangement of the celestial sphere and its being positioned in the fourth heaven is a theoretical assumption of Ptolemy that was refuted by Pythagoras. Modern knowledge has confirmed the error in the theory of Ptolemy and also brought the soundness of the theory of Pythagoras to the level of certitude. Then there are the space flights in our time and the spectacle of human access to the moon that makes at least this much certain that all planets are in the lower space of the sky, not inside. The verse of the Qur'an: وَكُلٌّ فِي فَلَكٍ يَسْبَحُونَ And each one is floating in an orbit. - Ya Sin, 36:40) which is to appear a little later also confirms this view. Since this view is also suggestive of the daily rising and setting as being from the movement of the earth and not from the movement of the sun, another technical difficulty is added to the understanding of the aforementioned Hadith.
To understand its answer, it must be borne in mind that to the extent the explanation of the cited verse is concerned, no difficulty out of the doubts and difficulties mentioned above relates to the Qur'an. The sense it carries is no more than that Allah Ta’ ala has commissioned the sun to move in such an organized and steady way that it keeps moving continuously in a single state towards its destination (mustaqarr). If, this destination is taken to mean a time-oriented destination - that is, the Day of Qiyamah - as in the Tafsir of Qatadah, then, it would mean that this movement of the sun shall continue in a single state right through the last Day of Qiyamah - and shall terminate on that very Day. And if it were to be taken as a spatial destination, even then, its destination can be said as being the point in the orbit of the sun, the point from which the sun started its movement at the time of the initial creation. When it reaches that point, one orbit through a day and night stands completed, for this very point is the end of its journey and, once it reaches there, the next orbit begins. As for the precise determination of where lies that point from which this magnificent orbit of the sun started in eternity, the noble Qur'an does not throw human beings into unnecessary debates of this nature, something that does not bring them any benefit, neither in this world nor in the world-to-come. This is an inquiry of this very nature. Therefore, the Qur'an has bypassed it and drawn attention to the essential purpose. That purpose is to put particular aspects of the most perfect power and wisdom of Allah Ta’ ala into clear focus. It was said that the sun is the largest and the brightest sphere of this universe. That too did neither come into existence automatically, nor does it move on its own, nor can it sustain. In its present movement through days and nights all the time, it moves under the permission and will of Allah Ta’ ala.
Any doubt, out of the doubts mentioned above, does not apply to what has been said in the cited verse. However, all these doubts and difficulties in comprehension do arise from the Hadith statement about the sun that soon after its setting, it goes beneath the ` Arsh, performs sajdah and seeks permission to start the next orbit. And this debate sprung up in relation to this verse for the reason that, in some words of the Hadith, reference has been made to this verse. Answers to these doubts given by experts of Hadith and commentators of the Qur'an differ. From the apparent connotation of the words there, it is generally gathered that this sajdah of the sun takes effect only once in a day-night span after its setting. Respected writers, who have taken the Hadith in terms of its apparent sense, have laid down three probabilities concerning the setting: (1) That it may refer to the setting in the main part of populated areas, that is, of a place the setting of the sun whereat holds good for its setting for the majority of the population of the world; (2) that it be the setting of the Equator; or (3) the setting on the horizon of Madinah. Thus, the difficulty that the setting and rising of the sun is a phenomenon which keeps manifesting itself all the time, every moment, does not remain there, because this Hadith is talking about the setting of a particular horizon. But, the clear-cut and cloudless rejoinder seems to be that which my teacher, ` Allamah Shabbir Ahmad Usmani has given in his treatise: سُجُود الشَّمسِ Sujudu'sh-Shams: The Prostration of the Sun) which finds support in the statements of several leading commentators.
Before one proceeds to understand the presentation, it is useful to first understand a matter of principle about prophetic teachings and interpretations. The noble prophets, may peace be upon them, and the Scriptures they bring incessantly invite the entire Divine creation to ponder over whatever has been created in the heavens and the earth, and it is from these that they build their argument to prove the existence of Allah Ta’ ala, His Oneness, Knowledge and Power. But, deliberation in these things is desirable, according to Shari'ah, only to the extent of its relevance to one's worldly and social requirement or religious and other worldly need. Beyond that, the great mass of the creation of Allah is not thrown into the senseless concern of digging into bland philosophical hair splitting and the ultimate reality of things. The reason is that, first of all, the real and perfect knowledge of the ultimate reality of things is something scientists and philosophers have themselves been unable to find out, despite having spent their entire lives in the pursuit - not to say much about the poor masses. Let us suppose, even if this could be acquired somehow, yet it fulfills no religious need, nor does it help to acquire something materially sound and worthwhile, what is the sense of indulging in this unnecessary and wasteful debate? Obviously, nothing but a waste of wonderful years of life and a waste of precious wealth! noble Prophets (علیہم السلام) through the creations in the heavens and the earth and the major changes that occur therein is limited to the extent that could be rationalized by every human beings by virtue of bare observation and elementary deliberation. Technical refinements of philosophy and mathematics that can be resolved by experts in the field alone are not the material on which an argument of this nature is based, nor are people invited to deliberate in these. The reason is simple. Believing in Allah Ta’ ala and acting in accordance with His message is the duty of every human being - learned or illiterate, man or woman, urbanite or villager, dweller of some mountain or island. Therefore, prophetic teachings are synchronized with the level of perception, reason and understanding of common people that need no technical expertise.
Take the example of knowing the times of Salah, fixing the orientation to Qiblah, and knowing the months, years and dates. The knowledge of all these things can also be acquired through mathematical computations. But, the Shari'ah of Islam has, rather than rely on high-tech mathematical calculations to determine any of these things, placed reliance on common observations. Months and years and their dates were set in accordance with the lunar calendar. The basis of determining whether the new moon has or has not appeared was declared to be physical observation alone, the seeing of the new moon. The days of fasting and the Hajj were fixed on that very basis. When some people asked the Holy Prophet ﷺ about the secret behind the waning, waxing and disappearing of the moon and then its rising again, the answer to it was given by the Qur'an on his behalf: قُلْ هِيَ مَوَاقِيتُ لِلنَّاسِ وَالْحَجِّ (Say: They are indicative of time for the people, and of the Hajj - A1-Baqarah, 2:189). In other words, the Holy Prophet ﷺ was asked to tell people that all those changes occurring in the life of the moon are there so that they could find out when the month begins and ends and then find out its dates and determine the days of the Hajj. This answer served them with a warning against their unnecessary and ineffectual question, because no business of theirs, in this world or in the next, hinges on finding the reality behind it. Therefore, they were supposed to ask only about something that related to either their worldly or other worldly need.
After these initial remarks, let us give a little thought to the essential matter before us. Is it not that, in the cited verses, Allah Ta’ ala has, after having mentioned some manifestations of His perfect power and infinite wisdom, invited human beings to believe? Of these, mentioned first was the land that is before us all the time: وَآيَةٌ لَّهُمُ الْأَرْضُ (And a sign for them is the land- 33). Then, mention was made of how rains made it come alive and the growth of trees and other produce became possible – something everyone sees and knows: أَحْيَيْنَاهَا وَأَخْرَجْنَا مِنْهَا حَبًّا (We gave it life and brought forth grain from it.- 33). Mentioned first after that was the daily alternation of the night and day وَآيَةٌ لَّهُمُ اللَّيْلُ : (And a sign for them is the night) Mentioned thereafter were planets and stars. Out of these, about the sun it was said: وَالشَّمْسُ تَجْرِي لِمُسْتَقَرٍّ لَّهَا ۚ ذَٰلِكَ تَقْدِيرُ الْعَزِيزِ الْعَلِيمِ (And the sun is quickly proceeding towards its resting place. That is the designing of the All-Mighty, the All-Knowing.- 38). Think about it. The purpose here is to tell that the sun is not moving on its own, not of its volition or power. Instead, it is moving in subservience to the One who is Mighty and Knowing, and moving under the predetermined system originated by an entity with great power and knowledge. The Holy Prophet ﷺ close to the time of one sunset, had alerted Sayyidna Abu Dharr al-Ghiffari ؓ to the reality behind it during a question answer interlude with him. He has told him that the sun, at the time of its setting, performs a Sajdah before Allah Ta’ ala beneath the ` Arsh and seeks the permission to start the next orbit. When it has the permission, it moves as usual and rises from the east in the morning. Its outcome is no more than that the atmosphere of the world goes through a new transformation at the time of the setting and rising of the sun, something that depends on the sun. The Holy Prophet ﷺ took this moment as suitable to teach human beings their essential lesson that they should not take the sun to be an independent entity moving of its own volition and power. It moves only under the permission and will of Allah Ta’ ala. Every time it rises and every time it sets has to be with His permission, for it is subservient to His permission. This very act of moving under the command of Allah Ta’ ala has been declared to be its sajdah, the act of prostration before its creator. The reason is that a Sajdah made by anything happens to be appropriate to its state of being as the Qur'an has itself clearly said: كُلٌّ قَدْ عَلِمَ صَلَاتَهُ وَتَسْبِيحَهُ :"Everything [ in the creation of Allah ] already knows its Salah [ mode of worship ] and its tasbih [ mode of Divine glorification" - An-Nur, 24:41]. It means that the entire creation of Allah is engaged in worshipping and glorifying Allah, but each has its own separate way of doing it that has already been taught to it just like human beings who have been told how to do their Salah and Tasbih. Therefore, taking the sajdah of the sun to mean that it can take effect only when it places its forehead on some floor like a human being would not be correct.
And when it stands clarified from the statements of the Qur'an and Sunnah that the Divine Throne, the ` Arsh of the Rahmn, surrounds all heavens and stars and surfaces, it is already obvious that the sun is nowhere but under the ` Arsh, at all times and at every place. And when experience bears out that the time the sun is setting at one place, it is also rising at another. Therefore, no moment of the sun is free of either rising or setting. Thus, the being of the sun under the ` Arsh is also perennial under all states and so is its setting and rising. Therefore, the outcome of the subject mentioned in the Hadith is that the sun, in its entire orbit, remains in the state of prostration (Sajdah) before Allah under the ` Arsh, that is, it moves under His permission and command. And this cycle will stay activated right through the proximity of the last day of the Qiyamah until comes the time for the emergence of the sign that the Qiyamah is very close. When this happens, the sun will, rather than start its next orbit, be commanded to turn back - and then, it will rise from the west. At that time, the door of taubah (repentance) will be closed and no declaration of faith ('Iman) or repentance (Taubah) from anyone shall remain acceptable at that hour.
In short, this particularity of the setting of the sun, its passing under the ` Arsh, the making of prostration there and the incidence of seeking permission for the next orbit mentioned in the narration being studied is simply a similitude in consonance with the mores of effective prophetic teaching and in terms of common perception. Neither does it make it necessary that it performs Sajdah on some land surface like a human being, nor does it make it necessary that there be some pause in the movement of the sun at the time of making a sajdah, nor does it mean that it goes to some particular place doing only one sajdah during a day and night, and nor that it goes beneath the ` Arsh after setting only. But, at this time of great alternation, when people are seeing that the sun is receding away from them, what has been done is that they have been appraised of the truth of what is happening in the manner of a similitude while the reality is that this whole thing is happening because of the sun moving beneath the ` Arsh in subservience to the Divine command - the sun does not have any capability or power of its own. So, the way, at this time, the people of Madinah were convinced that the sun would now make its sajdah and seek permission for the next orbit, similarly, the message was relayed onwards to every place where the sun would be setting and everyone there would stand advised of the lesson thereof. Thus, the truth of the matter turns out to be that the sun at every moment while moving on its orbit keeps offering sajdah before Allah Ta’ ala and keeps seeking permission to move ahead - and it needs no pause or break to make Sajdah or seek permission.
Following this submission, there remains no doubt concerning the Hadith quoted, neither in terms of observations, nor in terms of the rules of astronomy, nor in the light of the position taken by Ptolemy or Pythagoras - though, the latter has found support in newer investigation. In either case, there remains no doubt or difficulty in the comprehension of the said Hadith.
As for the question about the sun making Sajdah and seeking permission to start the next orbit as mentioned in the Hadith, where it is stressed that doing all this required life, awareness and reason. The sun and the moon are devoid of life and consciousness. How could these actions issue forth from them? An answer to this has already appeared under the verse of the Qur'an: وَإِن مِّن شَيْءٍ إِلَّا يُسَبِّحُ بِحَمْدِهِ (And there is not a single thing that does not extol His purity and praise - Al'Isra', 17:44). (For commentary, please see Ma'ariful Qur’ an, English, Vol. V, pp. 506-510). There it was said that things we take to be devoid of life, sense and consciousness do have a special share of spirit, life, sense and consciousness. However, their life, sense and consciousness are insignificant as compared with humans and animals, so insignificant that these cannot be perceived commonly. But, there is no proof for its absence either, neither in the revealed law, nor in reason while the noble Qur'an, in the verse cited above, has proved their being possessors of the elements of life, reason and consciousness, something also recognized in new investigations: وَاللہ سبحانہ و تعالیٰ اَعلَم And Allah who is pure and High knows best.
Special Note
From these clarifications of the Qur'an and Hadith, it is established that both the sun and the moon are in motion, moving for a fixed term. This refutes the theory that the sun has no movement at all. The findings of the latest research have also refuted this presumption.
Có một dấu hiệu cho chúng tin tưởng vào Allah duy nhất là mặt trời sẽ di chuyển theo quỹ đạo của nó đến một thời hạn ấn định, điều mà chỉ có Allah mới biết rõ được thời khắc ấn định đó, không hề có bất cư sai lệch nào. Vì đó là sự định đoạt và an bài của Đấng Đầy Quyền Lực, Đấng mà không một ai vượt qua được quyền năng của Ngài và Ngài là Đấng Toàn Tri, không gì có thể che giấu được Ngài.
Bukti keesaan Allah yang lain bagi mereka adalah matahari yang beredar dalam orbit yang Allah ketahui kadarnya, tanpa bisa dilampauinya. Penentuan itu adalah penentuan Allah Yang Mahaperkasa yang tidak dikalahkan oleh siapa pun, lagi Maha Mengetahui yang tidak ada sesuatu pun yang samar bagi-Nya terkait urusan-urusan makhluk-Nya.
Yüce Allah'ın ilmi dahilinde olup takdirinin dışına çıkmadan yörüngesinde akıp giden bu Güneş, onlar için Allah'ın birliğinin delilidir. İşte bu takdir, kimsenin kendisine galip gelemediği Azîz ve yarattıklarının işlerinden hiçbir şeyin kendisine gizli kalmadığı Alîm olan Allah'ın takdiridir.
Dokaz nevjernicima da je Allah jedini Bog jest i Sunce, koje se kreće ka svom konačnom odredištu koje mu je Svemogući Allah odredio. To je odredba Silnog Allaha, Kome se niko ne može suprotstaviti. Allah je Sveznajući, te Mu ništa o Njegovim stvorenjima nije skriveno.
Un autre signe de l’Unicité d’Allah est que le soleil se déplace vers un lieu qui lui est fixé, qu’Allah connaît, sans le dépasser. Ceci a été déterminé par le Puissant à qui personne ne tient tête, le Connaisseur à qui rien des affaires de Ses créatures n’échappe.
A sign for them of Allah’s Oneness is this sun that runs to a point that Allah knows and does not go beyond that. That determination is the determination of the Mighty, who is not challenged by anyone, the Knower from Whom nothing of His creation is hidden.
E un segno, per loro, dell'Unicità di Allāh è questo sole che si muove verso una destinazione che solo Allāh conosce, senza superarla; quel Disegno è il Disegno del Potente, Colui che non può essere vinto da alcuno, L'Onnisciente, nessuna questione dei Suoi sudditi Gli è nascosta.
A sign for them indicating His Oneness, (may He be glorified), is this moon for which I have determined phases each night. It begins small then becomes big and then small again until it becomes similar to a twisted, old date stalk, in it appearing as thin, curved, yellow and old.
Isang tanda para sa kanila na nagpapatunay sa paniniwala sa kaisahan Niya – kaluwalhatian sa Kanya – itong buwan na nagtakda Siya rito ng mga yugto bawat gabi. Nagsisimula ito na maliit, pagkatapos lumalaki ito. Pagkatapos lumiliit ito hanggang sa maging tulad ng pilipit na palagas na buwig ng datiles sa panahon nito, pagkabaluktot nito, paninilaw nito, at kagulangan nito.
Bukti lain bagi mereka yang menunjukkan keesaan Allah adalah rembulan ini yang telah Kami tentukan peredarannya setiap malamnya. Ia mulai terlihat tipis kemudian tampak besar kemudian kembali tipis sehingga ia menjadi seperti tandan kurma tanpa buah yang sudah mengering dalam keringkihannya, merunduknya, warnanya yang menguning, dan usianya yang tua.
E un segno, per loro, che testimonia la Sua Unicità, gloria Sua, è questa luna, che abbiamo diviso in fasi per ogni notte; inizia con piccole dimensioni, dopodiché cresce, e poi torna a rimpicciolirsi, fino a diventare sottile, curva e giallastra come le foglie secche della palma.
Una señal que evidencia a las personas Su Unicidad (sea Él glorificado) es la Luna, para la cual ha determinado fases cada noche. Comienza con un tamaño pequeño, luego se vuelve grande y después pequeña de nuevo, hasta que se torna en algo similar a un tallo torcido y viejo de un dátil, que aparece como delgado, curvo, amarillo y marchito.
I naposlijetku, dokaz Allahove jednoće jest i Mjesec, kojem je Gospodar odredio faze, i on svake noći zauzme drugi položaj: pojavi se kao mlađak i neprestano se, malo-pomalo, povećava sve dok ne bude pun i zaobljen, a zatim se smanjuje te na koncu postane kao stara, žuta i suha palmina grana.
The text now turns to: وَالْقَمَرَ قَدَّرْنَاهُ مَنَازِلَ حَتَّىٰ عَادَ كَالْعُرْجُونِ الْقَدِيمِ (And for the moon, We have appointed measured phases, until it turned [ pale, curved and fine ] like an old branch of date-palm.- 36:39). The dried bough of a date tree that gets bent like a bow is called: عُرْجُونِ (` urjun).
The stages of the moon
The word: مَنَازِلَ (manazil) is the plural of: مَنزِل (manzil) and denotes the place one arrives at. Allah Ta` la has bound the movement of the sun and the moon both with particular points, each of which is known as a Manzil or stage. Since the moon completes its orbit in one month, therefore, it has thirty or twenty-nine stages. But, as the moon disappears at least for a day during every month, therefore, its stages are generally taken to be twenty-eight. Astronomers have given these stages particular names in congruence with the stars that are found in the frontal proximity of these stages. Even during the days of Arabs of Jahiliyyah, stages were determined by these very names. The Holy Qur'an is far above these technical names. What it means to communicate are only the distances the moon traverses during particular days.
Relevant details have appeared in the commentary on Surah Yunus. It can be seen in Ma’ ariful-Qur'an, English, Volume IV, pages: 515-520. In this verse of Surah Yunus 10:5, the stages of the sun and the moon both have been mentioned: جَعَلَ الشَّمْسَ ضِيَاءً وَالْقَمَرَ نُورًا وَقَدَّرَهُ مَنَازِلَ "[ He is the One who ] has made the sun a glow and the moon a light, and determined for it the stages - 10:5". The only difference is that the stages of the moon are identified through observation, while the stages of the sun are calculated mathematically. By saying: حَتَّىٰ عَادَ كَالْعُرْجُونِ الْقَدِيمِ - (until it turned [ pale, curved and fine ] like an old branch of date-palm.- 36:39), described there is the state of the moon towards the end of the month when it recedes from the stage of the full moon to the extent that it transforms into the shape of a dried old bough bent like a bow. It is in consonance with the Arab surrounding that it has been likened to a dried bough of the date tree that assumes the shape of a crescent.
Küçük olarak başlayıp sonra büyüyen sonra da tekrar küçülüp incelik, eğrilik, sararma, eskime ve gözden kaybolma bakımından hurma salkımı gibi (hilal) olan her gece yörüngesini belirlediğimiz bu Ay, onlar için Allah -Subhanehu ve Teâlâ-'nın birliğine delalet eden bir delildir.
Un autre signe encore de l’Unicité d’Allah est cette lune que Nous faisons apparaitre sous une forme différente chaque nuit. Elle commence petite puis grandit puis se réduit au point d’être aussi fine, courbée qu’une branche de palmier veille et rabougrie.
Và có một dấu hiệu cho họ để khẳng định tính duy nhất của Allah, đó là mặt trăng được Ngài ấn định thành những giai đoạn tròn khuyết cho tất cả các đêm; bắt đầu từ giai đoạn nhỏ (trăng lưỡi liềm) sau đó lớn dần lên (mặt trăng tròn) rồi lại nhỏ đi cho đến khi nó trở lại trạng thái (vầng trăng khuyết) giống như một quầy chà là đã chín vàng uốn công lại trông mỏng như lá lúa, hoặc cong như chiếc lưỡi liềm.
Les signes du soleil, de la lune, de la nuit et du jour sont déterminés par Allah et ne dépassent pas le temps ou le lieu qu’Il leur a déterminé. Ainsi, ni le soleil ne peut rattraper la lune afin de modifier sa trajectoire et de faire disparaitre sa lueur, ni la nuit ne peut précéder le jour et commencer avant le moment qui lui a été fixé. Toutes ces créatures soumises ainsi que d’autres astres et galaxies, possèdent leurs propres parcours déterminés et sauvegardés par Allah.
The earth, the moon and the sun have their fixed orbits, in which they move with the utmost precision, and due to which different celestial phenomena take place: for instance, the occurrence of day and night on the earth and the waxing and waning of the moon, serve as a heavenly calendar. This system has been in existence for millions of years now, and there is still no deviation of any kind in it. This observation is purely an introduction to the fathomless and unlimited powers of God. If man learns lessons from these phenomena, the majesty of the One God will prevail over his mind to such an extent that all other impressions of greatness will be automatically erased from it.
Estas señales, el Sol, la Luna, la noche y el día, están predeterminadas por la disposición/determinación divina de Al-lah, y no pueden sobrepasar lo que se ha determinado para ellas. El Sol no puede alcanzar a la Luna para cambiar su curso o arrebatarle la luz, y la noche no puede superar el día y entrar en él antes de que su tiempo termine. Todas estas creaciones, como los astros y las galaxias, tienen sus propios cursos según la determinación y proyección de Al-lah.
Güneş, Ay, gece ve gündüz Allah'ın dilemesi ile takdir edilmiş delillerdir. Takdir edildikleri şeyi aşıp geçemezler. Ne Güneş, Ay'ın yörüngesini değiştirmek ya da aydınlığını gidermek için Ay'a yetişebilir. Ne de gece, vakti dolmadan önce girip gündüzü geçebilir. Bütün ilahi emre boyun eğen bu mahlukat, bunların dışındaki diğer gezegen ve galaksilerin hepsinin Allah'ın takdiri ve muhafazası altında kendilerine has yörüngeleri vardır.
Và các dấu hiệu như mặt trời, mặt trăng, ban đêm và ban ngày luôn di chuyển và vận hành theo đúng qui trình mà Allah đã ấn định, không có bất cứ sự sai lệch nào trong sự ấn định đó của Ngài. Bởi thế, mặt trời không được được phép phạm vào quỹ đạo của mặt trăng làm thay đổi hành trình vận hành hoặc làm mất đi ánh sáng của nó. Tương tự, ban đêm sẽ không được phép đi trước ban ngày khi giờ của ban ngày vẫn chưa kết thúc. Tất cả mọi tạo vật buộc phải di chuyển và vận hành đúng theo quỹ đạo của nó như đã được Allah ấn định và sắp đặt.
Bukti-bukti berupa matahari dan rembulan, siang dan malam ditetapkan dengan ketentuan dari Allah, ia tidak akan melampaui batas yang sudah ditentukan untuknya. Matahari tidak akan mendahului rembulan untuk merubah perjalanannya atau melenyapkan cahayanya dan malam tidak mungkin mengejar siang dan datang sebelum siang selesai. Semua makhluk yang ditundukkan ini dan juga bintang-bintang dan planet-planet lainnya mempunyai orbit edar berdasarkan takdir dan penjagaan dari Allah.
These signs; the sun moon, night and day, each are predetermined by Allah's divine arrangement/determination and do not surpass what has been determined for them. The sun cannot catch up with the moon to change its course or take away its light, and nor can the night outpace the day and enter upon it before its time ends. All these creations, subservient or not, such as stars and galaxies, have their own courses as per Allah’s determination and protection.
Ang mga tanda ng araw at buwan at ng gabi at maghapon ay naitakda ayon sa pagtatakda ni Allāh kaya hindi lumalampas ang mga ito sa itinakda para sa mga ito. Ang araw ay hindi maaaring makahabol sa buwan para magpaiba ng daanan nito o mag-alis ng liwanag nito. Ang gabi ay hindi maaaring umuna sa maghapon at pumasok roon bago magwakas ang oras nito. Ang lahat ng mga nilikhang pinagsisilbing ito at iba pa sa mga ito gaya ng mga planeta at mga galaksiya ay mayroong mga daanang natatangi sa mga ito ayon sa pagtatakda ni Allāh at pag-iingat Niya.
Allah je dao da Sunce i Mjesec, kao i dan i noć budu znamenja čije je kretanje precizno određeno. Nemoguće je da Sunce dostigne Mjesec, pa da izmijeni njegovu putanju ili da zauvijek utre njegovu svjetlost, jer se putanja i položaji ovih dvaju nebeskih tijela razlikuje; kao i Sunce, Mjesec plovi svojom utvrđenom putanjom. Isto tako, nezamislivo je da noć dan pretekne, pa da noći nestane prije nego što tome bude vrijeme. Sveznajući je Allah precizno odredio trajanje noći i dana, učinivši da se njihovo trajanje smanjuje i povećava. Sunce, Mjesec, zvijezde, planete – svi se kreću tačno utvrđenim putanjama i ne sudaraju se međusobno. Mudri Allah tako je odredio, On ih čuva.
In verse 40, it was said: وَكُلٌّ فِي فَلَكٍ يَسْبَحُونَ (And each one is floating in an orbit - 40). Literally, the word: فَلَک (falak) does not mean the sky. Instead, it means the orbit in which some star moves. This verse has also appeared earlier in Surah Al-Anbiya' (21:33). It tells us that the moon is not contained within some sky as presumed by the astronomical theory of Ptolemy. Instead, it moves in a particular orbit in the space lower than it. Then, there are recent investigations as well as the human access to the moon that have made it certain.
I segni del sole, la luna, la notte e il giorno sono stati stabiliti nel Disegno di Allāh, ed essi non vanno oltre ciò che è stato decretato, in modo che il sole non possa raggiungere la luna cambiando la sua orbita, oppure che la sua luce scompaia; né la notte può precedere il giorno ed entrare prima dello scadere del suo termine. Tutte queste creazioni asservite, e altre, come stelle e pianeti, hanno orbite particolari, stabilite per decreto di Allāh e per Sua custodia.
Di antara bukti lain bagi mereka tentang keesaan Allah dan pemberian nikmat kepada para hamba-Nya adalah bahwa Kami mengangkut orang-orang yang selamat dari banjir besar dari anak cucu Adam pada masa Nuh di dalam bahtera yang sarat dengan makhluk-makhluk Allah. Allah mengangkut sepasang makhluk dari setiap jenis di dalam kapal tersebut.
Da je Allah jedini Bog i Onaj Koji daje blagodati stvorenjima dokaz je i to što je nosio potomke Ademove u Nuhovoj, alejhis-selam, lađi, natovarenoj raznovrsnim stvorenjima. Na njegovoj su se lađi, Allahovom voljom, od svake vrste nalazili mužjak i ženka.
Yüce Allah'ın birliğine delalet eden ve kullarına olan nimetinin bir delili de Nuh zamanında Âdem'in zürriyetinden tufandan kurtulanları Allah'ın mahlukatı ile dolu olan gemide taşımamızdır. Şüphesiz Yüce Allah, onlardan her cinsten bir çift taşımıştır.
"Dan suatu tanda bagi mereka adalah Kami angkut keturunan mereka dalam bahtera yang penuh muatan, dan Kami ciptakan untuk mereka yang akan mereka kendarai seperti bahtera itu. Dan jika Kami menghendaki, niscaya Kami tenggelamkan mereka, maka tiadalah bagi mereka penolong dan tidak pula mereka dise-lamatkan. Tetapi karena Rahmat yang besar dari Kami dan untuk memberikan kesenangan hidup sampai kepada suatu ketika. Dan apabila dikatakan kepada mereka, 'Takutlah kamu akan siksa yang ada di hadapanmu dan siksa yang akan datang supaya kamu mendapat rahmat', Dan sekali-kali tiada datang kepada mereka suatu tanda dari tanda-tanda kekuasaan Rabb mereka, melainkan mereka selalu berpaling darinya. Dan apabila dikatakan kepada mereka, 'Nafkahkanlah sebagian dari rizki yang diberikan Allah kepadamu', maka orang-orang yang kafir itu berkata kepada orang-orang yang beriman, 'Apakah kami akan memberi makan kepada orang-orang yang jika Allah menghendaki tentulah Dia akan memberinya makan? Tiadalah kamu melainkan dalam kesesatan yang nyata.' Dan mereka berkata, 'Bilakah janji ini jika kamu adalah orang-orang yang benar?' Mereka tidak menunggu melain-kan satu teriakan saja yang akan membinasakan mereka ketika mereka sedang bertengkar. Lalu mereka tiada kuasa membuat suatu wasiat pun dan tidak (pula) dapat kembali kepada keluarga-nya." (Yasin: 41-50).
(41) Artinya, dalil untuk mereka dan argumen yang mem-buktikan bahwasanya Allah سبحانه وتعالى semata yang berhak disembah adalah karena Dia-lah yang mencurahkan segala nikmat, dan Yang men-jauhkan bencana, yang di antara nikmatNya adalah, ﴾ أَنَّا حَمَلۡنَا ذُرِّيَّتَهُمۡ ﴿ "Kami angkut keturunan mereka." Banyak ahli tafsir mengatakan bahwa yang dimaksud di sini adalah, kakek moyang mereka.[70]
(42) ﴾ وَخَلَقۡنَا لَهُم ﴿ "Dan Kami ciptakan untuk mereka," maksud-nya, untuk orang-orang yang ada sesudah mereka, ﴾ مِّن مِّثۡلِهِۦ ﴿ "dari yang semisal dengannya," yakni semisal bahtera itu, dalam arti satu jenis dengannya ﴾ مَا يَرۡكَبُونَ ﴿ "apa yang mereka kendarai."
Di sini Allah mengingatkan akan nikmatNya kepada nenek-nenek moyang, yaitu mereka dimuat di dalam kapal laut. Hal ini adalah karena nikmat yang dikaruniakan kepada mereka, juga merupakan nikmat kepada anak keturunannya kemudian.
Masalah ini merupakan permasalahan yang paling rumit bagi saya di dalam ilmu tafsir, karena kebanyakan hal yang dijelaskan oleh para ahli tafsir, yaitu bahwa yang dimaksud "keturunan" adalah bapak-bapak moyang, dan ini merupakan hal yang tidak biasa di dalam al-Qur`an, yaitu mengartikan dzurriyyah (keturunan) dengan bapak-bapak moyang. Sungguh ini mengandung ketidak-jelasan dan mengeluarkan kata (kalimat) dari makna asalnya, hal yang sangat dijauhi oleh Firman Allah Rabbul 'Alamin dan kehen-dakNya untuk memberikan penjelasan dan keterangan kepada hamba-hambaNya. Ada makna alternatif yang lebih baik dari makna di atas, yaitu bahwa yang dimaksud dengan "keturunan" adalah "jenis," dan bahwa mereka adalah diri mereka sendiri, karena mereka berasal dari anak cucu Nabi Adam. Akan tetapi arti sema-cam ini tidak dibenarkan oleh FirmanNya, ﴾ وَخَلَقۡنَا لَهُم مِّن مِّثۡلِهِۦ مَا يَرۡكَبُونَ ﴿ "Dan Kami ciptakan untuk mereka yang semisal apa yang akan mereka kendarai." Jika artinya, dan Kami ciptakan dari yang semisal dengan bahtera itu, yakni, untuk mereka yang diajak bicara (mukhathabin) apa yang akan mereka kendarai dari jenis-jenis bahtera. Jika demi-kian, maka ini adalah pengulangan terhadap makna ayat yang tidak dikehendaki oleh fashahah (kefasihan) al-Qur`an. Dan jika arti dari, ﴾ وَخَلَقۡنَا لَهُم مِّن مِّثۡلِهِۦ مَا يَرۡكَبُونَ ﴿ "Dan Kami ciptakan untuk mereka yang semisal apa yang akan mereka kendarai," adalah unta yang merupakan bahtera darat, maka maknanya menjadi lurus dan jelas; hanya saja masih ada hal lain, yaitu keberadaan ungkapan ini mengandung kerancuan (tasywisy). Sebab, kalau itu yang dimaksud, tentu Allah berfirman,
وَآيَةٌ لَهُمْ أَنَّا حَمَلْنَاهُمْ فِي الْفُلْكِ الْمَشْحُوْنِ. وَخَلَقْنَا لَهُمْ مِنْ مِثْلِهِ مَا يَرْكَبُوْنَ.
"Dan suatu tanda bagi mereka adalah Kami angkut mereka dalam bahtera yang penuh muatan, dan Kami ciptakan untuk mereka dari yang semisalnya apa yang akan mereka kendarai."
Kalau pada yang pertama disebutkan, ﴾ حَمَلۡنَا ذُرِّيَّتَهُمۡ ﴿ "Kami ang-kut keturunan mereka" sedangkan ini, "Kami angkut mereka," maka maknanya tidak jelas kecuali dikatakan: dhamir (kata ganti) "hum" kembali kepada "dzurriyyah." Dan hanya Allah Yang lebih menge-tahui akan hakikat yang sebenarnya.
Setelah saya sampai pada pembahasan ini dalam penulisan tafsir ini, maka tampak bagi saya suatu makna yang tidak jauh dari maksud Allah سبحانه وتعالى, yaitu, bahwa siapa saja yang mengetahui keagungan Kitabullah dan uraiannya yang sempurna dari segala sisi tentang perkara-perkara yang sekarang, yang telah lalu dan yang akan datang, dia (menjadi tahu) bahwa sesungguhnya Allah menyebutkan dari setiap maknanya itu yang paling tinggi dan paling sempurna dari keadaannya, sedangkan bahtera merupakan salah satu tanda dan salah satu nikmatNya kepada hamba-hamba-Nya semenjak Dia mengaruniakannya kepada mereka, dengan mempelajarinya hingga Hari Kiamat nanti, dan ia terus ada pada setiap zaman hingga pada zaman orang-orang yang dihadapkan kepada al-Qur`an.
Setelah Allah berbicara kepada mereka dengan al-Qur`an dan menjelaskan perihal bahtera, dan Allah mengetahui bahwa akan ada tanda-tanda (cikal-bakal) bahtera yang lebih besar pada waktu lain selain waktu mereka dan pada zaman lain selain zaman mereka saat Dia mengajarkan kepada mereka cara pembuatan bahtera laut, baik yang menggunakan layar dan mesin, dan bahtera angkasa yang terbang seperti burung di angkasa dan yang serupa dengan-nya dan berbagai alat-alat transportasi darat, yang merupakan tanda kekuasaan yang besar padanya yang belum pernah ada kecuali pada "keturunan," maka Allah mengingatkan di dalam al-Qur`an ini akan salah satu macam yang paling tinggi dari macam-macam tanda-tandanya, seraya berfirman, ﴾ وَءَايَةٞ لَّهُمۡ أَنَّا حَمَلۡنَا ذُرِّيَّتَهُمۡ فِي ٱلۡفُلۡكِ ٱلۡمَشۡحُونِ ﴿ "Dan suatu tanda bagi mereka adalah Kami angkut keturunan mereka dalam bahtera yang penuh muatan." Artinya, yang penuh de-ngan penumpang dan barang bawaan. Lalu Allah سبحانه وتعالى mengangkut mereka dan menyelamatkan mereka dari musibah karam (teng-gelam) dengan cara-cara yang telah diajarkan oleh Allah kepada mereka.
(43) Maka dari itu Allah سبحانه وتعالى mengingatkan mereka akan nik-matNya kepada mereka di mana Allah menyelamatkan mereka dari tenggelam (karam di lautan) padahal Dia kuasa menenggelamkan-nya. Maka dari itu Dia berfirman, ﴾ وَإِن نَّشَأۡ نُغۡرِقۡهُمۡ فَلَا صَرِيخَ لَهُمۡ ﴿ "Dan jika Kami menghendaki, niscaya Kami tenggelamkan mereka, maka tiadalah bagi mereka penolong." Artinya, tidak seorang pun yang meneriakkan-nya untuk menolong mereka dari kesengsaraan atau melepaskan-nya dari kesulitan, ﴾ وَلَا هُمۡ يُنقَذُونَ ﴿ "dan tidak pula mereka diselamatkan," dari penderitaan yang sedang mereka derita tersebut.
(44) ﴾ إِلَّا رَحۡمَةٗ مِّنَّا وَمَتَٰعًا إِلَىٰ حِينٖ ﴿ "Tetapi karena Rahmat yang besar dari Kami dan untuk memberikan kesenangan hidup sampai kepada suatu ketika," yang di mana Kami tidak menenggelamkan mereka karena belas-kasih dan untuk memberikan kenikmatan kepada mereka hingga waktu yang telah ditentukan, dengan harapan mereka kem-bali atau mencari apa-apa yang telah mereka abaikan.
(45) ﴾ وَإِذَا قِيلَ لَهُمُ ٱتَّقُواْ مَا بَيۡنَ أَيۡدِيكُمۡ وَمَا خَلۡفَكُمۡ ﴿ "Dan apabila dikatakan kepada mereka, 'Takutlah kamu akan siksa yang di hadapanmu dan siksa yang akan datang'," maksudnya, seperti kondisi di alam barzakh, Hari Kiamat dan berbagai hukuman di dunia, ﴾ لَعَلَّكُمۡ تُرۡحَمُونَ ﴿ "supaya kamu mendapat rahmat," tapi mereka tetap berpaling darinya, me-reka sama sekali tidak peduli, sekalipun berbagai tanda kekuasaan Allah telah datang kepada mereka.
(46) Maka dari itu Dia berfirman,﴾ وَمَا تَأۡتِيهِم مِّنۡ ءَايَةٖ مِّنۡ ءَايَٰتِ رَبِّهِمۡ إِلَّا كَانُواْ عَنۡهَا مُعۡرِضِينَ ﴿ "Dan sekali-kali tiada datang kepada mereka suatu tanda dari tanda-tanda (kekuasaan) Rabb mereka, melainkan mereka selalu berpaling darinya." Di dalam penyandaran tanda-tanda (ayat-ayat) kepada Allah terdapat dalil yang menunjukkan kesempurnaan dan keje-lasan tanda-tanda tersebut, sebab tidak ada yang lebih jelas dari tanda-tanda (kekuasaan) Allah dan tidak ada yang lebih hebat darinya. Dan sesungguhnya di antara bentuk pendidikan Allah terhadap hamba-hambaNya adalah Dia menyampaikan kepada mereka tanda-tanda yang dapat mereka jadikan sebagai petunjuk untuk mendapatkan apa-apa yang berguna bagi mereka dalam urusan agama dan dunia mereka.
(47) ﴾ وَإِذَا قِيلَ لَهُمۡ أَنفِقُواْ مِمَّا رَزَقَكُمُ ﴿ "Dan apabila dikatakan kepada me-reka, 'Nafkahkanlah sebagian dari rizki yang diberikan Allah kepadamu'," artinya, dari sebagian rizki yang telah dikaruniakan Allah kepada kalian; yang kalau saja Dia berkehendak, tentu Dia mengambilnya dari kalian, ﴾ قَالَ ٱلَّذِينَ كَفَرُواْ لِلَّذِينَ ءَامَنُوٓاْ ﴿ "maka orang-orang yang kafir itu berkata kepada orang-orang yang beriman," seraya menentang kebe-naran sambil berargumen dengan kehendak Allah, ﴾ أَنُطۡعِمُ مَن لَّوۡ يَشَآءُ ٱللَّهُ أَطۡعَمَهُۥٓ إِنۡ أَنتُمۡ ﴿ "Apakah kami akan memberi makan kepada orang-orang yang jika Allah menghendaki, tentulah Dia akan memberinya makan? Kamu tidak lain" wahai orang-orang yang beriman melainkan benar-benar berada ﴾ فِي ضَلَٰلٖ مُّبِينٖ ﴿ "dalam kesesatan yang nyata," yang mana kalian menyuruh kami melakukan hal itu!
Ini membuktikan kebodohan besar mereka atau sikap pura-pura bodoh mereka yang sangat kotor, karena sesungguhnya ke-hendak Allah itu sama sekali bukan hujjah (argumen, alasan) bagi pelaku maksiat. Sebab, sekalipun apa yang dikehendaki Allah itu pasti terjadi dan apa yang tidak dikehendakiNya tidak akan terjadi, namun Allah telah memberikan kemampuan kepada manusia dan telah memberi mereka kekuatan yang dengannya mereka mampu melakukan perintah dan menjauhi larangan. Apabila mereka se-ngaja meninggalkan apa-apa yang diperintahkan kepada mereka, maka itu berarti kesengajaan dari mereka, bukan paksaan terhadap mereka.
(48-49) ﴾ وَيَقُولُونَ ﴿ "Dan mereka berkata," dengan nada men-dustakan dan minta agar disegerakan, ﴾ مَتَىٰ هَٰذَا ٱلۡوَعۡدُ إِن كُنتُمۡ صَٰدِقِينَ ﴿ "Bila-kah janji ini jika kamu adalah orang-orang yang benar?" Allah سبحانه وتعالى menga-takan, Jangan kalian menganggap tidak mungkin, sebab ia sudah dekat, ﴾ مَا يَنظُرُونَ إِلَّا صَيۡحَةٗ وَٰحِدَةٗ ﴿ "Mereka tidak menunggu melainkan satu teriakan saja," yaitu tiupan sangkakala ﴾ تَأۡخُذُهُمۡ ﴿ "yang akan meng-ambil mereka." Maksudnya, menimpa mereka, ﴾ وَهُمۡ يَخِصِّمُونَ ﴿"ketika mereka sedang bertengkar," yakni, mereka sedang dalam keadaan lalai darinya, sama sekali tidak terlintas dalam hati mereka saat mereka bertengkar dan berseteru di antara sesama mereka, yang biasanya tidak ada kecuali pada waktu lalai.
(50) Apabila Aku membinasakan mereka pada saat mereka lalai, maka mereka tidak akan ditangguhkan dan tidak akan di-tunda, ﴾ فَلَا يَسۡتَطِيعُونَ تَوۡصِيَةٗ ﴿ "lalu mereka tiada kuasa membuat suatu wasiat pun" sedikit ataupun banyak, ﴾ وَلَآ إِلَىٰٓ أَهۡلِهِمۡ يَرۡجِعُونَ ﴿ "dan tidak pula dapat kembali kepada keluarganya."
Another sign for them of Allah’s Oneness and of His favour to His servants is that I carried those who were saved from the flood from the progeny of Adam in the time of Noah in the ship that was filled with Allah’s creations. Allah carried therein a pair of every species.
Un autre signe de l’Unicité d’Allah et des bienfaits dont Il comble Ses serviteurs est que Nous avons transporté les descendants d’Adam qui ont été sauvé du Déluge à l’époque de Noé dans un bateau chargé de créatures d’Allah, un couple de chaque créature.
41- Onlar için bir diğer açık delil de bizim nesillerini o dopdolu gemide taşımış olmamız;
42- Ve onlar için gemiye benzer binecekleri daha başka şeyler yaratmış olmamızdır.
43- Eğer dilersek onları suda boğarız da ne kimse onların imdadına yetişir ne de kurtarılırlar.
44- Ancak tarafımızdan bir rahmet olarak ve bir vakte kadar (dünyadan) faydalanmaları için (böyle yapmayız).
45- Onlara:“Önünüzde (gelecek olan ahirette) ve arkanızda (bıraktığınız dünyada azaba uğramaktan) korkup sakının. Olur ki merhamete nail olursunuz” denildiğinde (aldırmazlar).
46- Onlara ne zaman Rablerinin âyetlerinden bir âyet gelse mutlaka ondan yüz çevirirler.
47- Onlara:“Allah’ın size verdiği rızıktan infak edin” dendiğinde kâfirler, iman edenlere şöyle derler:“Allah'ın, dileseydi kendilerini doyuracağı kimseleri mi doyuracağız? Siz, ancak apaçık bir sapıklık içindesiniz.”
48- Derler ki:“Eğer doğru söylüyorsanız bu (azap) tehdidi ne zaman (gerçekleşecek)?”
49- Onların işi, ancak birbirleri ile çekişirlerken kendilerini (ansızın) yakalayacak olan tek bir çığlığa bakar.
50- O vakit onlar ne bir vasiyette bulunabilirler, ne de ailelerinin yanına dönebilirler.
41. Yani nimetleri ihsan eden, musibetleri önleyen yegane ma’budun Allah olduğunun bir diğer delil ve belgesi de budur. “…bizim nesillerini o dopdolu gemide taşımış olmamız” O’nun ihsan ettiği nimetlerden birisidir. Müfessirlerin pek çoğunun söylediğine göre buradaki “nesiller”den kasıt, onların atalarıdır.
42. “Ve onlar için gemiye benzer binecekleri daha başka şeyler yaratmış olmamızdır.” Yani atalarından sonra var olanlar için bu gemiye benzer başka binekler yaratmışızdır.
Yüce Allah, atalarını gemide taşıma nimetini söz konusu etmektedir. Çünkü atalara ihsan edilen bu nimet, onların soyundan gelenler için de bir nimettir.
Bu ifade, benim için tefsir edilmesi en zor yerlerden birisidir. Çünkü müfessirlerin çoğunun açıklamasına göre buradaki nesilerden kasıt atalardır. Oysa Kur’ân-ı Kerîm’de nesillerin atalar anlamında kullanılması alışılmış bir şey değildir. Hatta böyle bir açıklamada bir çeşit kapalılık ve alemlerin Rabbinin kelamı ile bağdaşmayan, O’nun kullarına beyan ve açıklamayı murat etmesi ile uyum arz etmeyen bir kapalılık dahi söz konusudur.
Burada ondan daha güzel bir ihtimal vardır. O da nesiller ile insan cinsinin, bizzat insanların kastedilmesidir. Çünkü hepsi de Ademoğullarının neslindendirler.
Ancak bu mana ile Yüce Allah’ın:“Ve onlar için gemiye benzer binecekleri daha başka şeyler yaratmış olmamızdır” buyruğu çelişmektedir. Eğer bu geminin benzerinden şu muhataplar için binecekleri türlü gemileri yaratmış olduğu kastediliyor ise o takdirde bu, Kur’ân fasahatına yakışmayan şekilde bir mana tekrarı olur.
Eğer:“Ve onlar için gemiye benzer binecekleri daha başka şeyler yaratmış olmamızdır” buyruğu ile karanın gemileri durumunda olan develerin kastedildiğini kabul edersek, o takdirde anlam muntazam olur ve açıklık kazanır. Ancak yine “gemi” ifadesinde bir çeşit karışıklık kalmış olur. Çünkü bu mana kastedilmiş olsa idi, şöyle buyurulması gerekirdi: “Onlar için bir delil de bizim kendilerini dopdolu gemide taşımış olmamız ve kendileri için bunun gibi binecek (başka) şeyleri de yaratmış bulunmamızdır.”
Birincisinde: “nesillerini taşımış olmamız” denilmesi, ikincisinde de “onları taşımamız” denmesi halinde mana yeteri kadar net anlaşılmaz. Ancak zamirin zürriyete ait olmasının söylenmesi hali müstesnadır. Gerçeği en iyi bilen Allah’tır.
Telif esnasında buraya ulaştığımda Yüce Allah’ın muradına pek uzak düşmeyen bir başka mana hatırıma daha geldi. Şöyle ki Yüce Allah’ın Kitabının azametini, halihazırdaki ve geçmişteki durumlar ile gelecekteki durumları her bakımdan tam anlamı ile açıkladığını, onun her bir husus ile ilgili olarak o hususun ulaşabileceği en üstün ve en mükemmel halini zikrettiğini, gemilerin Yüce Allah’ın âyetlerinden ve kullarına ihsan etmiş olduğu nimetlerden biri olduğunu, varlıklarının onlara gemi yapmayı öğretme nimetini ihsan ettiğinden kıyamet gününe kadar devam edeceğini, Kur’ân-ı Kerîm ile muhatap olan bütün zamanlarda da bulunmaya devam edeceğini bilen bir kimse şunu da kavrar:
Yüce Allah, Kur’ân ile insanlara hitap edip geminin durumunu da hatırlattıktan sonra gemilerdeki en büyük ilâhî belgelerin, onların zamanlarından başka bir zamanda (gelecek nesiller içinde) gerçekleşeceğine işaret etmektedir. Yani onlara denizde rüzgar hızı ile buhar gücü ile akıp giden havada kuşlar gibi yüzüp gidecek hava gemilerini (uçaklar ve uzay gemileri) ve benzerlerini yapma sanatını yine karada kullanılacak binekleri yapma sanatını öğretecektir. Bu ise ancak (muhatapların gelecek) nesilleri döneminde var olabilecek pek büyük bir delildir. İşte Allah’ın Kitabı burada gemilerin ilâhî delil oluş türlerinin en ileri derecedeki türüne dikkat çekerek:“Onlar için bir diğer açık delil de bizim nesillerini o dopdolu gemide taşımış olmamız”dır buyurmaktadır.
Yani bu gemiler, hem yolcularla hem eşyalarla dolup taşacaktır. Yüce Allah, onları bu araçlarla taşımış ve kendilerine öğretmiş olduğu sebepler bilgisi sayesinde sulara gömülüp boğulmaktan kurtarmıştır.
İşte bundan dolayı Yüce Allah, kendilerini suda boğmaya kadir olmakla birlikte boğulmaktan kurtarma nimetine dikkatlerini çekerek şöyle buyurmaktadır:
43. “Eğer dilersek onları suda boğarız ve ne kimse onların imdadına yetişir” yani kimseye feryatlarını işittiremezler. Bu sıkıntılara, zorluklara karşı onlara kimse yardım edemez, bu zorluklarını ortadan kimse kaldıramaz. “Ne de” içinde bulundukları halden “kurtarılırlar.”
44. “Ancak tarafımızdan bir rahmet olarak ve bir vakte kadar (dünyadan) faydalanmaları için” onları boğmayız. Belki hakka dönerler yahut işledikleri kusurlarını telafi ederler diye onlara lütuf olmak üzere ve onları faydalandırmak için bir süreye kadar hayatta bırakırız.
45. “Onlara: Önünüzde (gelecek olan) ve arkanızda (bıraktığınız tehlikelerden)” yani gerek Berzah ve Kıyamet hallerinden gerekse de dünyevî cezalardan “korkup sakının, olur ki merhamete nail olursunuz, denildiğinde” yüz çevirirler. Hiç aldırış etmezler. İsterse bu konuda onlara her türlü mucize, delil ve belge gelmiş olsun, fark etmez. Bundan dolayı devamla şöyle buyrulmaktadır:
46. Bu buyrukta, “âyetler”in Rablerine izafe edilmesi, bu âyetlerin ne kadar mükemmel ve ne kadar açık olduğuna delildir. Çünkü Allah’ın âyetlerinden daha açık, onlardaki açıklamadan daha büyük bir açıklama yoktur. Yüce Allah’ın kullarına gerek dinlerinde, gerek dünyalarında fayda sağlayacakları şekilde delil olarak kullanabilecekleri âyet ve belgeleri ulaştırmış olması, Allah’ın kulları üzerindeki rububiyetinin bir parçasıdır.
47. “Onlara: Allah’ın size verdiği” size lütfetmiş olduğu ve dilediği takdirde de sizden çekip alabileceği “rızıktan infak edin, dendiğinde kâfirler iman edenlere” hakka karşı çıkarak ve güya Allah’ın meşîetini/dilemesini delil göstererek: “Allah'ın, dileseydi kendilerini doyuracağı kimseleri mi doyuracağız? Siz” ey mü’minler, bize böyle bir şeyi emrettiğiniz için ancak “ancak apaçık bir sapıklık içindesiniz.”
İşte bu, onların büyük çaptaki cehaletlerine yahut son derece vahim olan bilmezlikten gelişlerine bir delildir. Zira ilâhî meşîet, hiçbir zaman hiçbir günahkarın lehine delil olmaz. Her ne kadar Allah’ın dilediği olur, dilemediği de olmazsa da Yüce Allah, kullarına imkân ve güç vermiştir ki onlar, bu sayede O’nun verdiği emirleri yapabilir, yasaklarından da kaçınabilirler. O nedenle emrolunduklarını terk edecek olurlarsa bu, onların tercihi sonucu ortaya çıkar. Yoksa bu konuda Allah’ın onları zorlaması söz konusu değildir.
48. Yalanlamak ve tehdit edildikleri azabın çabucak gelmesini istemek üzere “derler ki: Eğer doğru söylüyorsanız bu (azap) tehdidi ne zaman (gerçekleşecek)?”
Yüce Allah da şöyle buyurmaktadır: Bunu uzak görmesinler, çünkü o pek yakındır:
49. “Onların işi, ancak birbirleri ile çekişirlerken” ve gafil iken, kendi aralarında anlaşmazlık içerisinde tartışırlarken -ki bu da çoğunlukla gaflet anında olur- ve hatırlarına bile getirmedikleri bir anda “kendilerini (ansızın) yakalayacak” kendilerine isabet edecek “olan tek bir çığlığa” ki bu da Sûr’a üfürüştür “bakar.”
50. Gafil oldukları bir zamanda bu çığlık onları yakalayacağı vakit kendilerine hiç mühlet tanınmayacaktır. O nedenle de “onlar” az olsun çok olsun “ne bir vasiyette bulunabilirler, ne de ailelerinin yanına dönebilirler.”
Otra señal sobre la Unicidad de Al-lah y Su favor hacia Sus siervos, es que ha transportado a aquellos descendientes de Adán que se salvaron del diluvio en tiempos de Noé en la barca cargada de la creación de Al-lah. Allí fue donde Al-lah trasladó un par de cada especie.
E un segno, per loro, dell'Unicità di Allāh sono le Sue grazie nei confronti dei Suoi sudditi, avendo trasportato, in verità, i Figli di Ǣdem salvati dal diluvio, al tempo di Nūħ, nell'Arca ricolma di creature di Allāh; Allāh trasportò in essa una coppia di ogni specie.
Isang palatandaan para sa kanila sa kaisahan ni Allāh, gayon din, at pagbibiyaya Niya sa mga lingkod Niya na Siya ay nagdala sa mga naligtas sa gunaw kabilang sa mga supling ni Adan sa panahon ni Noe sa arkong pinuno ng mga nilikha Niya sapagkat nagdala Siya sa loob niyon ng magkapares mula sa bawat uri.
Và có một dấu hiệu nữa cho chúng tin tưởng vào tính duy nhất của Allah cũng như để khẳng định về Hồng Phúc của Ngài dành cho chúng chính là Ngài đã che chở con cháu của Adam vào ở thời đại của Nuh được sống sót qua trận đại hồng thủy trên một chiếc tàu chở đầy tạo vật của Ngài. Quả thật, Allah đã chuyên chở đầy trên con thuyền đó mỗi thứ một cặp.
Among the Signs of Allah is that He carried Them in the laden Ship
Allah tells us: another sign for them of His might and power is that He has subjugated the sea to carry ships, including -- most significantly -- the ship of Nuh , peace be upon him, in which Allah saved him and the believers, apart from whom none of the descendants of Adam were left on the face of the earth. Allah says:
وَءَايَةٌ لَّهُمْ أَنَّا حَمَلْنَا ذُرِّيَّتَهُمْ
(And an Ayah for them is that We bore their offspring) means, their forefathers,
فِى الْفُلْكِ الْمَشْحُونِ
(in the laden ship.) means, in the ship which was filled with luggage and animals, in which Allah commanded him to put two of every kind. Ibn `Abbas, may Allah be pleased with him, said, "Laden means filled." This was also the view of Sa`id bin Jubayr, Ash-Sha`bi, Qatadah and As-Suddi. Ad-Dahhak, Qatadah and Ibn Zayd said, "This was the ship of Nuh peace be upon him."
وَخَلَقْنَا لَهُمْ مِّن مِّثْلِهِ مَا يَرْكَبُونَ
(And We have created for them of the like thereunto, on which they ride.) Al-`Awfi said, narrating from Ibn `Abbas, may Allah be pleased with him, "This means the camel, for it is the ship of the land on which they carry goods and on which they ride. " Ibn Jarir recorded that Ibn `Abbas, may Allah be pleased with him, said, "Do you know what the Ayah:
وَخَلَقْنَا لَهُمْ مِّن مِّثْلِهِ مَا يَرْكَبُونَ
(And We have created for them of the like thereunto, on which they ride.) refers to" We said, "No." He said, "This refers to the ships which were made after the ship of Nuh, peace be upon him, which was similar to it." This was also the view of Abu Malik, Ad-Dahhak, Qatadah, Abu Salih and As-Suddi, that the Ayah
وَخَلَقْنَا لَهُمْ مِّن مِّثْلِهِ مَا يَرْكَبُونَ
(And We have created for them of the like thereunto, on which they ride.) refers to ships.
وَإِن نَّشَأْ نُغْرِقْهُمْ
(And if We will, We shall drown them,) means, those who are on board the ships.
فَلاَ صَرِيخَ لَهُمْ
(and there will be no shout for them) means, there will be no one to save them from their predicament.
وَلاَ هُمْ يُنقَذُونَ
(nor will they be saved. ) means, from what has befallen them.
إِلاَّ رَحْمَةً مِّنَّا
(Unless it be a mercy from Us,) means, `but by Our mercy We make it easy for you to travel on land and sea, and We keep you safe until an appointed time.' Allah says:
وَمَتَاعاً إِلَى حِينٍ
(and as an enjoyment for a while.) meaning, until a time that is known to Allah, may He be glorified and exalted.
In verse 41 and 42, it was said: وَآيَةٌ لَّهُمْ أَنَّا حَمَلْنَا ذُرِّيَّتَهُمْ فِي الْفُلْكِ الْمَشْحُونِ وَخَلَقْنَا لَهُم مِّن مِّثْلِهِ مَا يَرْكَبُونَ (And a sign for them is that We boarded their children at the loaded ship, and created for them things similar to it on which they ride.). Mentioned earlier to these verses were manifestations of Divine power and wisdom in what was created on the earth and in the heavens in that order. In the present verses, Divine power over the sea and its adjuncts has been mentioned. It was said that Allah Ta’ ala has made heavily laden boats and ships capable of sailing on the surface of the waters and reach distant places without getting drowned in route. Then, it was said in the verse that "We boarded their children at the loaded ship" - although, those who embarked the Ark were these very people. Perhaps, children were mentioned for the reason that one's children and family place a great burden of responsibility on parents, particularly when unable to move around. Thus, the sense of the verse is to emphasize that it is not only they who were riding the boat, but there also were young children and aged men and women and their belongings with them. The boat carried both, people and their things. In the verse following immediately (42), it was said: خَلَقْنَا لَهُم مِّن مِّثْلِهِ مَا يَرْكَبُونَ (and created for them things similar to it on which they ride.- 36:42). It means that human beings have not only been provided with boats and ships that serve as rides for themselves and carry their things, but Allah has also created other rides like the boat. From this, people of Arabia have taken it to mean the ride of camels as habitually familiar to them, particularly so, because the camel is a carrier of things. It takes heavy loads across countries, therefore, the Arab called camels: The Boat of the Land.
L’un des signes que Nous leur adressons de l’Unicité d’Allah et des bienfaits dont Il fait don à Ses serviteurs est que Nous leur avons créé des vaisseaux semblables au bateau de Noé.
E un segno, per loro, della Sua Unicità e delle Sue grazie nei confronti dei Suoi sudditi è il fatto che abbiamo creato, per loro, barche simili a quella di Nūħ.
Una señal de la Unicidad de Al-lah y Su favor hacia Sus siervos es que ha creado para ellos transportes, como la barca de Noé, y determinados animales en los que pueden viajar largas distancias.
A sign for them of Allah’s Oneness and His favour to His servants is that I created for them, like the ship of Noah, conveyances and some types of animals on which they can travel long distances.
Da je Allah jedini Bog i Onaj Koji daje blagodati stvorenjima dokaz je i to što je Allah, džellešanuhu, ljudima dao lađe, kao što je dao Nuhu lađu.
No wonder if the Qur'an is alluding to the aeroplane!
But, it is obvious that the Qur'an has not specifically named a camel or some other particular mode of conveyance at this place. This includes every such means of transportation that carries people and their baggage, accompanied or unaccompanied, right up to their desired destination. In our time, the invention of aeroplanes has made it amply clear that aeroplanes are the greatest substantiation of the Qur'anic statement: مِّن مِّثْلِهِ (mim-mithlihi: things similar to it). Then, its similarity with boat or ship is strongly supportive of it, because the way the ship of the sea sails on the surface of the water, and the mass of water does not make it drown, similarly, the airplane sails or flies over the bed of air and it does not throw it down. No wonder if the Qur'an may have left the statement: مِّن مِّثْلِهِ مَا يَرْكَبُونَ (mim-mithlihi ma yarkabun: things similar to it that they ride) ambiguous, so that all modes of conveyance and transportation that continue to be invented right through the last Day of Qiyamah get to be included therein. And Allah knows best.
Isang palatandaan para sa kanila sa paniniwala sa kaisahan ni Allāh at pagbibiyaya Niya sa mga lingkod Niya na Siya ay lumikha na mga sasakyan para sa kanila mula sa tulad ng arko ni Noe.
Yüce Allah'ın birliğine delalet eden ve kullarına olan nimetinin bir delili olarak Nuh'un gemisi gibi binekleri yarattık.
Di antara bukti bagi mereka tentang keesaan Allah dan pemberian nikmat kepada para hamba-Nya adalah bahwa Kami menciptakan bagi mereka perahu-perahu seperti bahtera Nuh untuk dinaiki.
Và có một dấu hiệu cho chúng tin vào tính duy nhất của Ngài cũng như cho thấy Hồng Phúc của Ngài đối với đám bầy tôi của Ngài là việc Ngài đã tạo ra cho chúng một chiếc tàu giống như chiếc tàu của Nuh để chuyên chở chúng.
Và nếu muốn, TA sẽ nhấn chìm hết bọn chúng chết đuối và chúng không còn chút khả năng nào van xin hay cầu cứu một ai và cũng không một ai có khả năng cứu vớt chúng nếu như mệnh lệnh của TA được ban hành và thực thi.
If I wished to drown them I would have done so. There would be no one to help them if I wished to drown them and there would be no one to rescue them if they drowned by My command and decree.
Ako bude želio, Allah može potopiti lađu sa svime što ona prenosi. I tad nema spasa ljudima: ne može ih niko izbaviti, a sami sebi ne mogu pomoći.
Si Nous avions voulu les noyer, Nous les aurions noyés et personnes n’aurait eu le pouvoir de les sauver si Nous avions pris une telle décision.
Se volessimo affondarle, lo faremmo, e nessun soccorritore li potrebbe soccorrere se volessimo farli annegare, e nessun salvatore potrebbe salvarli se venissero annegati per Nostro ordine e decreto.
Kung sakaling nagnais Kami ng paglunod sa kanila ay nilunod sana Namin sila at walang tagasaklolong sasaklolo sa kanila kung ninais Namin ang paglunod sa kanila at walang tagasagip na sasagip sa kanila kapag nalunod sila ayon sa utos Namin at pagtatadhana Namin,
Eğer biz onları boğmak isteseydik, onları suda boğardık. Şayet onların boğulmasını dileseydik, onlara hiçbir yardımcı yardım edemezdi. Eğer onlar emrimiz ve hükmümüzle boğulsalardı, hiçbir kurtarıcı da onları kurtaramazdı.
Seandainya Kami hendak menenggelamkan mereka maka Kami pasti menenggelamkan mereka, tidak ada penolong yang menolong mereka bila Kami menenggelamkan mereka dan tidak ada penyelamat yang menyelamatkan mereka bila mereka tenggelam dengan perintah dan keputusan Kami.
Si hubiera querido ahogarlos, lo habría hecho. No habría nadie que pudiera ayudarlos si Él deseaba ahogarlos, y no habría nadie para rescatarlos si se ahogaban por Su mandato y decreto.
God has created vast possibilities in this world, so that man may travel by land, sea and air. All these forms of travel are possible due to the grace of God and if man consciously reflected, he would prostrate himself before God and never develop an attitude of arrogance.
Excepto si Él tiene misericordia de ellos, rescatándolos de ahogarse y restaurándolos para que disfruten por un tiempo determinado, no irán más allá, de modo que aprendan una lección y tengan fe.
Ngoại trừ những ai được TA Thương Xót cứu vớt họ thoát khỏi sự chết đuối và cho họ được hưởng thụ khoái lạc trong một thời hạn đã được ấn định nhưng sẽ không có sự sai lệch nào về thời gian dù chỉ là một khoảnh khắc, để may ra cho chúng biết nghiền ngẫm để trở thành những người có đức tin.
Hanya saja Kami menyayangi mereka dengan menyelamatkan mereka dari penenggelaman agar mereka bisa hidup bersenang-senang hingga masa yang ditentukan, tidak lebih dari itu. Semoga dengan itu mereka mau mengambil pelajaran lalu beriman.
Ancak onları boğulmaktan kurtararak rahmet etmemiz ve aşamayacakları belirli bir zamana kadar istifade etmeleri için hayatta bırakmamız bundan müstesnadır. Umulur ki, bundan ibret alıp iman ederler.
maliban na maawa Kami sa kanila sa pamamagitan ng pagliligtas sa kanila mula sa pagkalunod at pagpapanumbalik sa kanila upang magtamasa hanggang sa isang taning na tinakdaang hindi nila lalampasan, nang sa gayon sila ay magsasaalang-alang para sumampalataya sila.
Tuttavia abbiamo avuto pietà di loro, salvandoli dall'annegamento e facendoli tornare per un periodo prestabilito, che non potranno superare, in modo che ne prendano atto e credano.
Sauf si Nous voulons leur faire miséricorde et les faire retourner à leur vie afin qu’ils jouissent de celle-ci pour un temps déterminé qu’ils ne peuvent prolonger, puissent-ils en déduire un enseignement et avoir la foi.
Osim akoli Allah, džellešanuhu, ukaže Svoju milost pa ih spasi od očitog stradanja, da bi tek do određenog vremena uživali, tj. do smrti, i ne bi li se pokajali i povjerovali u Gospodara.
Except if I have mercy on them by rescuing them from drowning and restoring them to enjoy until a specified time that they will not go beyond, so that they take a lesson and have faith.
Kad se kaže mekanskim mnogobošcima, koji okreću glavu od vjerovanja: “Bojte se kazne koja vas čeka na Ahiretu, time što ćete vjerovati u Kur'an i slijediti Muhammeda, sallallahu 'alejhi ve sellem, čineći dobra djela, te se čuvajte vezivanja za dunjaluk, ne bi li vam se Allah smilovao i otklonio od vas patnju”, oni leđa okrenu ne odazvavši se.
E se a questi idolatri avversi alla fede viene detto: "State in guardia dai gravi eventi dell'Aldilà a cui state andando incontro e dalle sue difficoltà, e attenti alla vita mondana, che verrà abbandonata, nella speranza che Allāh vi conceda la Sua grazia". Tuttavia, non si convinsero di ciò; al contrario, furono avversi, incuranti di tutto questo.
Và khi có lời kêu gọi những tên đa thần ương ngạnh đến với đức tin: "Các ngươi hãy cảnh giác điều trước (trên trần gian) và điều sau (ở đời sau) của các ngươi một cách hết sức thận trọng và hãy luôn luôn có sự cảnh giác ở trên trần gian này may ra các ngươi nhận được lòng Khoan Dung của Allah." Tuy nhiên, chúng không làm được như thế mà ngược lại chúng là những tên thờ ơ, quay lưng với lời kêu gọi đó.
İman etmekten yüz çeviren bu müşriklere: "Kendisine doğru ilerlediğiniz ahiretten ve geride bıraktığınız dünyadan ve onun zorluklarından sakının. Umulur ki, Yüce Allah rahmeti ile lütufta bulunur denildiğinde, buna riayet etmezler. Bilakis bundan hiç umursamadan yüz çevirirler.
Cuando se dice a estos idólatras que se alejan de la fe: “Cuídense de lo que les espera en el Más Allá y de sus dificultades, y tengan precaución con el mundo detrás de ustedes, con la esperanza de que Al-lah los favorezca con Su misericordia”, no cumplen con ello, sino que se alejan sin ningún temor.
Lorsque l’on dit à ces polythéistes qui refusent de croire: Prenez garde aux évènements terribles que vous vivrez dans l’au-delà et prenez garde au bas monde que vous quitterez [tôt ou tard], dans l'espoir qu’Allah vous fasse la faveur de Sa miséricorde. Seulement, ils ne voulurent pas suivre cette recommandation et s’en détournèrent avec insouciance.
The Misguidance of the Idolators
Allah tells us how the idolators persisted in their misguidance and in not paying attention to the sins that they had committed in the past or what was to happen to them in the future, on the Day of Resurrection.
وَإِذَا قِيلَ لَهُمُ اتَّقُواْ مَا بَيْنَ أَيْدِيكُمْ وَمَا خَلْفَكُمْ
(And when it is said to them: "Fear of that which is before you, and that which is behind you...") Mujahid said, "This refers to sins." Others said it is the opposite.
لَعَلَّكُمْ تُرْحَمُونَ
(in order that you may receive mercy.) means, `so that, if you fear such things Allah will have mercy on you and will save you from His punishment.' The wording implies that they would not respond. Rather that they would turn away and ignore that, as Allah says:
وَمَا تَأْتِيهِم مِّنْ ءَايَةٍ مِّنْ ءَايَـتِ رَبِّهِمْ
(And never came an Ayah from among the Ayat of their Lord to them,) meaning, signs of Tawhid and the truth of the Messengers,
إِلاَّ كَانُواْ عَنْهَا مُعْرِضِينَ
(but they did turn away from it,) means, they did not accept it or benefit from it.
وَإِذَا قِيلَ لَهُمْ أَنفِقُواْ مِمَّا رِزَقَكُمُ الله
(And when it is said to them: "Spend of that with which Allah has provided you,") means, when they are told to spend of that which Allah has provided to them on the poor and needy among the Muslims,
قَالَ الَّذِينَ كَفَرُواْ لِلَّذِينَ ءَامَنُواْ
(those who disbelieve say to those who believe) means, about the believers who are poor, i.e., they say to those believers who tell them to spend on the needy,
أَنُطْعِمُ مَن لَّوْ يَشَآءُ اللَّهُ أَطْعَمَهُ
(Shall we feed those whom, if Allah willed, He (Himself) would have fed) meaning, `those whom you are telling us to spend on, if Allah had wanted to, He would have made them independent and fed them from His provision, so we are in accordance with the will of Allah with regard to them.
إِنْ أَنتُمْ إِلاَّ فِى ضَلَـلٍ مُّبِينٍ
(You are only in a plain error.) means, `by telling us to do that.'
Commentary
In the previous verses, through a description of Divine manifestations of power and wisdom in the creation of the heavens and the earth, people were invited to recognize their creator and believe that He alone is worthy of worship and, on the acceptance of this invitation, a promise of everlasting blessings was made along with a warning of severe punishment on its rejection. In the present verses and in the verses following these, there is a description of the disbelieving people of Makkah who were their direct addressees and who remained unmoved and unaffected either when persuaded to do something reward worthy, or when warned against some likely punishment.
In this connection, two dialogues between believers and disbelievers have been narrated. Believers invite them to fear the punishment of Allah that can come before them even in this mortal world while, after their death, it has to come to them in the Hereafter after all. If they, it is said to them, were to believe in fear of this punishment, it would be better for them. But, the disbelievers show their aversion despite having heard all that. This aversion of theirs has not been expressly mentioned here in the words of the Qur'an, because the 'I` rad' or aversion mentioned in the next verse automatically proves their aversion here too. And in accordance with the rule of syntax, the apodosis or principal clause of the condition:إِذَا قِيلَ لَهُمُ (idha gila lahum: When it is said to them) remains elided. The word of the next verse (46) bear witness to this elision, that is, whenever a verse or sign from their Lord comes to them, they show nothing but their aversion to it. (And that is why the words "they pay no heed" are added in brackets in the translation of this verse above.)
The wisdom behind some people receiving their sustenance indirectly
In the second dialogue, believers exhort the disbelievers to help the poor and needy and feed the hungry and prompt them to give to the destitute from what Allah had given to them. In their sarcastic response, the disbelievers say: You say that Allah is the provider and sustainer of the entire creation, yet He did not give them anything. Why should we? As for your words of advice to us that we should provide for them, this is nothing but that you have gone astray. Do you want to make us their Razzaq: Provider? These disbelievers too confessed that Allah Ta’ ala was the Provider as in the Qur'an: وَلَئِن سَأَلْتَهُم مَّن نَّزَّلَ مِنَ السَّمَاءِ مَاءً فَأَحْيَا بِهِ الْأَرْضَ مِن بَعْدِ مَوْتِهَا لَيَقُولُنَّ اللَّـهُ (And if you ask them "as to who sends down water from the sky, then revives the land with it, they will certainly say, "Allah". - Al-Ankabut, 29:63)
This tells us that they too regarded Allah Ta’ ala as the ultimate Razzaq or Provider, but when in confrontation with believers, they sarcastically remarked: When Allah is the Razzaq, the Provider, let Him provide for them too - why should we? This was as if these dim-witted people thought that giving in the way of Allah and providing for the poor was contrary to Allah's attribute in being the Master-Provider of all sustenance! They just did not understand that as the absolute Giver and Provider, He has His own wise law operating in this world. By giving to one person, He makes that person a conduit for others and thus gives them indirectly - although, he is perfectly and certainly capable of having everyone's sustenance delivered personally and directly, as is the case with animals and insects where everyone in that kingdom receives sustenance directly. There is no one rich and no one, poor. No one gives to anyone. Everyone dines from nature's own food spread. But, human beings are different. It is to make their system of social living just and to inculcate in them the spirit of mutual help and cooperation, that He makes some of them the medium of delivering sustenance to some others, so that the one who spends gets its reward, and the one who receives becomes grateful to the giver. The reason is that this whole phenomenon of mutual human cooperation and help on which depends the entire functional order of the world can survive only when one person needs the other. A poor person needs the money a rich person has, and a rich person needs the labor of a poor person. Neither of the two is free of the need for the other - and a little reflection would reveal that nobody is doing a favor to anybody. Whatever a person gives to the other person gives, in the ultimate analysis, in one's own interest and for one's own good.
Now, there remains the question: On which basis, did the believers ask the disbelievers to spend in the way of Allah, particularly when they simply did not have the very faith in Allah and, as the jurists maintain, they were no addressees of the subsidiary injunctions of the Shari` ah? The answer to that is clear. When the believers said that, they had no intention to have disbelievers implement some religious injunction, it was said on the basis of the accepted norm of human good will, sympathy and gentleness.
Kapag sinabi sa mga tagapagtambal na ito na umaayaw sa pananampalataya: "Mag-ingat kayo sa anumang nakahaharap ninyo kabilang sa nauukol sa Kabilang-buhay at mga kasawiang-palad doon at mag-ingat kayo sa Mundong tumatalikod, sa pag-asang magmagandang-loob si Allāh sa inyo ng awa Niya, na hindi naman kayo sumunod doon, bagkus umayaw kayo roon habang hindi mga pumapansin doon."
When these idolaters who turn away from faith are told: Beware of what you are going towards in the Hereafter and its difficulties, and beware of the world behind you, in the hope that Allah will favour you with His mercy, they do not comply with that but they turn away from it without any care.
Jika dikatakan kepada kaum musyrikin yang menolak untuk beriman itu, “Berhati-hatilah dengan amalan yang kalian siapkan untuk kehidupan akhirat beserta kesulitan-kesulitannya yang pasti akan kalian hadapi, berhati-hatilah terhadap dunia yang pergi berlalu, semoga Allah memberikan rahmat-Nya kepada kalian”, mereka tidak mengindahkannya, sebaliknya mereka berpaling tanpa menghiraukannya.
Và bất cứ khi nào các dấu hiệu nào của Allah được đem đến cho những kẻ đa thần cứng đầu để khẳng định tính duy nhất của Ngài và chỉ riêng Ngài đáng thờ phượng thì bọn chúng đều thẳng thừng quay lưng bỏ đi.
Kada god je ovim mnogobošcima, koji iz inata neće da vjeruju u Uzvišenog Allaha, dođe jasan, bjelodan, nepobitan dokaz od Allaha, koji im ukazuje na to da je Allah jedini Bog i da jedino On zaslužuje da bude obožavan i bude Mu se pokorno, oni zapostave razmišljanje o tom dokazu i okrenu se od njega.
Bu inatçı müşriklere, Allah'ın birliğine ve ibadetin yalnızca O'na layık olduğunu gösteren ayetler her geldiğinde, onlardan ibret almadan mutlaka yüz çevirirlerdi.
E ogni volta che giungono a questi ostinati idolatri i Segni di Allāh, che mostrano la Sua Unicità e che Egli è l'Unico che merita adorazione, vi sono avversi e incuranti.
Sa tuwing dumarating sa mga tagapagtambal na ito na mga nagmamatigas ang mga tanda ni Allāh na nagpapatunay sa paniniwala sa kaisahan Niya at pagiging karapat-dapat Niya sa pagbubukod-tangi sa Kanya sa pagsamba, sila noon ay mga tagaayaw sa mga iyon, na hindi mga nagsasaalang-alang sa mga iyon.
Setiap kali orang-orang musyrikin yang menentang itu didatangi oleh ayat-ayat Allah yang menunjukkan tauhidNya dan bahwa Dialah semata yang berhak untuk disembah, mereka selalu berpaling darinya tidak mengambil pelajaran darinya.
Whenever Allah’s signs indicating to His Oneness and His being deserving of being worshipped alone came to these idolaters, they used to turn away from it without taking heed.
A chaque fois que parviennent à ces polythéistes entêtés, les signes d’Allah démontrant Son Unicité et le fait qu’Il mérite d’être adoré Seul, ils s’en détournent et ne leur accordent aucune importance.
Cada vez que las señales de Al-lah, que indicaban que solo Él merece ser adorado, llegaban a estos idólatras, ellos solían rechazarlo sin prestar atención.
Và khi có lời bảo những tên cứng đầu này:" Hãy giúp đỡ những người nghèo và những người gặp khó khăn bằng khối tài sản mà chính Allah đã ban bố cho quý vị." Chúng đáp lại với những người có đức tin rằng: "Chẳng lẽ chúng tôi phải nuôi ăn người mà nếu Allah muốn thì Ngài sẽ nuôi ăn người đó sao? Không, chúng tôi không phải là những người làm trái ý muốn của Ngài, các ngươi - hỡi những người có đức tin - thực sự là những người làm điều sai quấy một cách rõ ràng và ở xa chân lý."
Bila dikatakan kepada orang-orang yang menentang itu, “Bantulah orang-orang fakir dan miskin dengan harta yang telah Allah berikan kepada kalian!”, mereka malah menjawab dengan penuh pengingkaran kepada orang-orang yang beriman, “Apakah kami harus memberi makan orang-orang yang bila Allah berkehendak memberinya makan maka Dia pasti akan memberinya!?! Kami tidak menyelisihi kehendak Allah, kalian itu -wahai orang-orang mukmin- hanya berada di atas kesalahan yang jelas dan kejauhan dari kebenaran.”
When these stubborn ones are told: Assist the poor and the needy with the wealth that Allah has provided you with, they disapprovingly reply saying to those who have faith: Shall we feed those whom Allah could feed if He wanted to?! So we do not go against His will. You, O believers, are simply in clearly error and far off from the truth.
Bu inatçı kâfirlere; "Allah'ın size rızık olarak verdiği mallardan fakirlere ve miskinlere yardım edin." denildiği zaman; büyüklük taslayanlar iman edenlere: "Allah'ın dilediği takdirde yedirip doyuracağı kişiyi acaba biz mi doyuracağız? Biz O'nun dilemesine muhalefet etmiyoruz. Ey Müminler! Siz ancak apaçık bir hatanın içinde ve haktan uzaksınız." derler.
Lorsque l’on dit à ces entêtés: Aidez les pauvres et les nécessiteux avec les richesses qu’Allah vous a données, ils répondent avec arrogance aux croyants: Allons-nous nourrir ceux qu'Allah aurait nourris s'Il avait voulu ? Nous ne nous opposons pas à Sa volonté. Ô croyants, vous êtes manifestement dans l’erreur et éloignés de la vérité.
Behind a man are his actions and before him lies the Day of Reckoning. Life, in other words, is a journey from the world of actions towards the world of results. This is a very crucial state of affairs. If a man actually realises his position, he will start trembling. But he does not consider this; nor does any sign open his eyes. He tries to justify his actions by false interpretations until the day he dies.
Kapag sinabi sa mga nagmamatigas na ito: "Umalalay kayo sa mga maralita at mga dukha ng mula sa mga yamang itinustos sa inyo ni Allāh," sumasagot sila habang mga nagmamasamang nagsasabi sa mga sumampalataya: "Magpapakain ba kami sa sinumang kung sakaling loloobin ni Allāh na pakainin ay talaga sanang pinakain Niya? Kami ay hindi sumasalungat sa kalooban Niya. Walang iba kayo, O mga mananampalataya, kundi nasa isang pagkakamaling maliwanag at isang kalayuan buhat sa katotohanan."
Se a questi ostinati viene detto: "Aiutate i poveri e i bisognosi con i beni che Allāh vi ha concesso", essi rispondono con diniego, dicendo ai credenti: "Dovremmo nutrire chi, se Allāh avesse voluto, avrebbe nutrito? Noi non andiamo contro la sua volontà, e voi – o credenti – non siete altro che in evidente errore e lontani dalla verità".
Kada se mekanskim mnogobošcima inadžijama kaže: “Pomozite siromasima i nevoljnicima onim čime vas Allah, iz Svoje dobrote, opskrbi”, uzvrate vjernicima: “Zar da nahranimo nekog koga bi Allah, da je htio, nahranio, jer Allah je Stvoritelj i On je neovisan?! O vi koji vjerujete, baš ste zastranili i zalutali kad od nas to zahtijevate!”
Cuando se les dice a estos obstinados: “Ayuden a los pobres y necesitados con la riqueza que Al-lah les ha provisto”, responden con desaprobación diciéndoles a los que tienen fe: “¿Debemos alimentar a aquellos a quienes Al-lah podría alimentar si Él quisiera? De modo que no vamos en contra de Su voluntad. Ustedes, creyentes, simplemente están en un error evidente y lejos de la verdad”.
Les mécréants qui rejettent, traitent de mensonge et excluent la réalité de la Ressuscitation disent: Quand aura donc lieu cette Ressuscitation si ce que vous prétendez est véridique, ô croyants?
Ölümden sonra tekrar dirilmeyi inkâr edenler ve yalanlayıp onun imkânsız olduğunu düşünenler; "Ey Müminler! Bu iddianızda sadıksanız, bu tehdit ne zaman gerçekleşecektir?" derler.
Nagsasabi ang mga tagatangging sumampalataya na tagapagkaila sa pagkabuhay na muli, habang mga nagpapasinungaling dito samantalang mga nagtuturing na imposible ito: "Kailan ang pagkabuhay na muling ito kung kayo, O mga mananampalataya, ay mga tapat sa pahayag ninyo na ito ay magaganap?"
The disbelievers who deny the resurrection say in denial of it and regarding it as far-fetched: When is this resurrection if you, O believers, are true in your claim that it is to occur?
Và những kẻ vô đức tin phủ nhận sự phục sinh của bảo: "Bao giờ mới xảy ra sự phục sinh nếu các ngươi - hỡi những người có đức tin - là những người nói thật rằng nó thực sự xảy ra?"
I miscredenti rinnegatori che rinnegano la Resurrezione dicono che sia un avvenimento impossibile: "Quando giungerà la Resurrezione – o credenti – se siete veritieri nell'affermare che essa dovrà accadere?!"
Usto, mnogobošci, negirajući i isključujući mogućnost oživljenja, govore: “Kad će, o vjernici, nastupiti Dan ustanuća? Ako istinu govorite da će se dogoditi Smak svijeta, kažite nam kad će to biti!”
Los incrédulos que niegan la resurrección dicen, en rechazo a ella al considerarla como descabellada: “¿Cuándo será esta resurrección si es verdad su afirmación de que vaya a ocurrir?”
Orang-orang kafir yang mengingkari kebangkitan itu berkata dengan penuh pendustaan dan pengingkaran, “Kapan kebangkitan itu terjadi jika kalian -wahai orang-orang mukmin- memang benar dalam pernyataan kalian bahwa ia bakal terjadi?!”
The Disbelievers thought that the Day of Resurrection would never come to pass
Allah tells us how the disbelievers thought that the Day of Resurrection would never come to pass, as they said:
مَتَى هَـذَا الْوَعْدُ
("When will this promise be fulfilled...")
يَسْتَعْجِلُ بِهَا الَّذِينَ لاَ يُؤْمِنُونَ بِهَا
(Those who believe not therein seek to hasten it) (42:18). Allah says:
مَا يَنظُرُونَ إِلاَّ صَيْحَةً وَحِدَةً تَأُخُذُهُمْ وَهُمْ يَخِصِّمُونَ
(They await only but a single Sayhah which will seize them while they are disputing!) meaning, they are only waiting for a single shout which -- and Allah knows best -- will be the trumpet blast of terror when the Trumpet will be blown while the people are in their marketplaces and places of work, arguing and disputing as they usually do. While in this state, Allah will command Israfil to blow into the Trumpet, so he will sound a long note and there will be no one left on the face of the earth except he will tilt his head to listen to the sound coming from heaven. Then the people who are alive will be driven to the gathering place by a fire which will surround them on all sides. Allah says:
فَلاَ يَسْتَطِيعُونَ تَوْصِيَةً
(Then they will not be able to make bequest, ) meaning, with regard to their possessions, because the matter is more serious than that,
وَلاَ إِلَى أَهْلِهِمْ يَرْجِعُونَ
(nor they will return to their family.) Numerous Hadiths and reports have been narrated about this, which we have mentioned elsewhere. After this there will be the Trumpet blast which will cause everyone who is alive to die, besides the One Who is Ever Living, Eternal. Then after that the trumpet blast of the resurrection will be sounded.
Điều mà những kẻ phủ nhận này đang chờ đợi chỉ là một tiếng còi đầu tiên được thổi lên. Bởi thế, khi tiếng còi đó được hụ lên, nó sẽ túm bắt lấy chúng trong lúc chúng đang bận rộn với cuộc sống trần gian này từ việc mua bán, trồng trọt, chăn nuôi và những bận rộn khác của cõi trần.
Commentary
مَا يَنظُرُونَ إِلَّا صَيْحَةً وَاحِدَةً (They are looking for nothing but for a single Cry that will seize them - 36:49). The question of the disbelievers quoted here is the one they used to'-ask the Muslims by way of mockery, and the real purpose was to deny the Day of Judgment. It was not asked for finding out the truth, nor as a serious effort to reach the reality. It was simply a way of taunting the Muslims and making fun of them. And even if it were for finding out the true nature of the event, then, the mercy of the Lord of the universe requires that the full and precise knowledge of the year and day of the coming of Qiyamah should not be given to anyone, so much so that it was not given even to any one from among His noble prophets and messengers. Even if this question asked by these dimwit people was no more than a fact-finding exercise on their part, it was patently absurd. Therefore, rather than tell them, in response, the time when Qiyamah will come, they were admonished. They were told that reasonable people, once they become aware of something that is bound to come in all certainty, should start making necessary preparations ahead of it, and not go about wasting precious time in trying to find out its precise hour and day. Common sense required that, once they had heard the foreboding of Qiyamah, they should have believed and did what it takes to achieve success in that life to come. But, so entangled they are in their heedlessness that they virtually seem to be waiting for nothing short of the time when the day of Qiyamah comes before them - and then, they would think about it. Therefore, it was said that these people were waiting for the Qiyamah - while, Qiyamah will have a scenario of its own, for it would be just one terrible sound of the Horn صُور (Sur) that will seize everyone all of a sudden in a way that people will be busy in their businesses settling their disputes and they all, in this very condition, will lie dead.
It appears in Hadith that two men will be engaged in their activity of buying and selling cloth. Stretched before them will be the yardage of the cloth pieces while, of a sudden, Qiyamah will come - and they would be unable to complete their deal of cloth. Then, there will be someone else busy plastering his water tank who will fall dead in the same state (reported by Abu Nu'aym from Sayyidna Abu Hurairah ؓ - al-Qurtubi).
Ölümden sonra tekrar dirilmeyi inkâr eden ve onun imkânsız olduğunu düşünenler, Sur'a ilk olarak üfürülmesinden başkasını beklemiyorlar. Bu korkunç ses onları alışveriş, tarla sulama ve hayvanları otlatma gibi dünya meşgaleleriyle uğraştıkları zaman ansızın yakalayacaktır.
It has been recorded in the Hadith that the Angel Israfil is looking towards the throne (‘arsh) of God with the trumpet (sur) in his mouth awaiting His orders and ready to blow the trumpet instantly. The blowing of the trumpet will be just like the ringing of a bell which signals the end of the examination. Immediately thereafter, the system of the world will change: the stage of the appearance of results will commence, while at present we are still at the stage of actions.
Orang-orang yang mendustakan adanya kebangkitan dan menilainya tidak mungkin itu tidak menunggu kecuali tiupan pertama saat sangkakala ditiup, lalu suaranya mengejutkan mereka padahal saat itu mereka sedang sibuk dengan urusan dunia seperti jual beli, mengurus kebun, menggembala, dan berbagai kesibukan dunia lainnya.
Questi rinnegatori della Resurrezione, che pensano che non accadrà mai, non aspettano altro che il primo soffio, quando verrà soffiato nel Corno, e il Grido li sorprenderà mentre sono immersi nel commercio, nella compravendita mondana, nell'abbeverare il bestiame e altri impegni della vita.
Ovi poricatelji Sudnjeg dana nemarni i ne pripremaju se za konačni obračun. Oni ostaju nemarni sve dok ih ne iznenadi prvo puhanje u rog, tj. početak nastupanja Smaka svijeta, usred njihove obuzetosti dunjalučkim poslovima.
Walang hinihintay ang mga tagapagpasinungaling na ito sa pagkabuhay na muli, na mga nagtuturing na imposible ito, kundi ang Unang Pag-ihip, kapag iihip sa tambuli. Bibiglain sila ng hiyaw na ito habang sila ay nasa mga pinagkakaabalahan nilang makamundo gaya ng pagtitinda, pagbili, pagpapainom, pagpapastol, at iba pa sa mga ito kabilang sa mga pinagkakaabalahan sa Mundo.
Ces gens-là attendent que le premier souffle dans la Trompe les surprenne, tandis qu’ils seront distraits par leurs préoccupations terrestres comme le négoce, l’irrigation de leurs récoltes, le soin de leur élevage et d’autres activités.
But all these deniers of resurrection who regard it as far-fetched are waiting for is the first blast when it is blown into the trumpet, which will suddenly overtake them while they are in their worldly concerns of buying, selling, irrigating and herding and other worldly concerns.
Pero todos estos que niegan la resurrección y que lo consideran como algo descabellado están esperando el primer toque de la trompeta, que los sorprenderá de repente mientras se encuentran en sus preocupaciones mundanas de la compra, venta, riego y pastoreo, así como de otros asuntos del mundo.
When this blast surprises them they will not be able to make a bequest for one another, and they will not be able to return to their homes and families. Instead, they will die whilst they are in these worldly concerns of theirs.
Bởi thế, khi tiếng còi được hụ lên một cách bất ngờ thì chúng không kịp trăn trối cho nhau và chúng cũng không kịp trở về nhà đoàn tụ với gia đình của chúng. Không, chúng sẽ chết trong tình trạng bận rộn về những điều trần gian của chúng.
In verse 50, it was said فَلَا يَسْتَطِيعُونَ تَوْصِيَةً وَلَا إِلَىٰ أَهْلِهِمْ يَرْجِعُونَ (So they will not be able to make a bequest, nor will they return to their household.), that is, people who are gathered there will not have the respite to make a will among themselves to do something on their behalf, and those who are still outside their houses will not find the respite even to go into their houses. They will lie dead in the very state in which they would be at that time. This is a description of the first blowing of the Horn of the day of Qiyamah as a result of which the entire gamut of the earth and heavens will be destroyed.
Kaya hindi sila makakakaya, kapag gugulatin sila ng hiyaw na ito, na magtagubilin sa isa't isa sa kanila at hindi sila makakakaya ng pagbalik sa mga tirahan nila at mga mag-anak nila, bagkus mamamatay sila habang sila ay nasa mga pinagkakaabalahan nilang ito.
Saat suara menggelegar sangkakala terdengar maka sebagian mereka tidak sempat lagi berwasiat kepada sebagian lainnya, mereka juga tidak bisa pulang ke rumah-rumah dan keluarga mereka karena mereka langsung mati dalam keadaan demikian.
Bu korkunç ses, onları ansızın yakaladığı zaman birbirlerine herhangi bir vasiyette bulunmaya, evlerine ve ailelerine dönmeye güç yetiremezler. Bilakis onlar, bu meşgaleleri ile uğraşırken öleceklerdir.
Lorsque ce cri les surprendra, ils ne pourront se formuler des recommandations les uns aux autres ni retourner dans leurs demeures et rejoindre leurs familles. Ils mourront plutôt en pratiquant les activités durant lesquelles ils auront été surpris.
Quando verranno sorpresi da questo Grido, non potranno fare affidamento l'un l'altro, e non potranno tornare alle loro case e alle loro famiglie, anzi moriranno mentre sono immersi nei loro impegni.
Cuando este toque de trompeta los sorprenda, no se podrán dejar legados el uno al otro, y no podrán regresar a sus hogares ni a sus familias. En cambio, morirán mientras se encuentran en sus preocupaciones mundanas.
Kad krivovjerni budu čuli gromoglas propali su, jer neće biti vremena za pokajanje i strahote će goleme biti, pa ništa neće oporučiti svojim potomcima, a neće se uspjeti ni svojima kući vratiti: smrt će ih odjedanput zadesiti na putevima, pijacama i svim drugim mjestima.
Iihip sa tambuli sa ikalawang pag-ihip para sa pagkabuhay na muli, kaya biglang sila ay lalabas nang magkakasama mula sa mga libingan nila patungo sa Panginoon nila, na nagmamabilis para sa pagtutuos at pagganti.
"Dan ditiuplah sangkalala, maka tiba-tiba mereka keluar dengan segera dari kuburnya kepada Rabb mereka. Mereka ber-kata, 'Aduh celakalah kami! Siapakah yang membangkitkan kami dari tempat tidur kami?' Inilah yang dijanjikan Allah Yang Maha Pengasih dan benarlah para rasul. Tidak adalah teriakan itu selain sekali teriakan saja, maka tiba-tiba mereka semua dikumpulkan kepada Kami. Maka pada hari itu seseorang tidak akan dirugikan sedikitpun dan kamu tidak dibalas, kecuali dengan apa yang telah kamu kerjakan." (Yasin: 51-54).
(51) Tiupan sangkakala yang pertama adalah tiupan sen-takan (al-Faza') dan kematian. Sedangkan yang (disebutkan) ini adalah tiupan kebangkitan dan hidup kembali. Apabila sangkakala telah ditiup (untuk kedua kalinya), maka mereka pun keluar ﴾ مِّنَ ٱلۡأَجۡدَاثِ ﴿ "dari ajdats," maksudnya, dari kubur-kubur ﴾ يَنسِلُونَ ﴿ "mereka keluar dengan segera" menuju Rabbnya. Maksudnya, mereka segera untuk hadir menghadapNya, mereka tidak mampu untuk berlam-bat-lambat atau tinggal.
(52) Dan dalam kondisi itu orang-orang yang mendustakan bersedih dan menampakkan keluhan dan penyesalan, dan mereka berkata, ﴾ يَٰوَيۡلَنَا مَنۢ بَعَثَنَا مِن مَّرۡقَدِنَاۜۗ ﴿ "Aduh celakalah kami! Siapakah yang membangkitkan kami dari tempat tidur kami?" Maksudnya, dari tidur kami dalam kubur. Hal ini karena disebutkan di dalam beberapa hadits bahwa ahli kubur itu mengalami tidur pada saat-saat sebe-lum peniupan sangkakala.[71]
Lalu mereka dijawab dan dikatakan kepada mereka, ﴾ هَٰذَا مَا وَعَدَ ٱلرَّحۡمَٰنُ وَصَدَقَ ٱلۡمُرۡسَلُونَ ﴿ "Inilah yang dijanjikan Allah Yang Maha Pe-ngasih dan benarlah para rasul itu." Maksudnya, inilah yang dijanjikan oleh Allah kepada kalian dan dijanjikan oleh para rasul kepada kalian. Di sinilah tampak kebenaran mereka dengan dilihat oleh pandangan mata.
Anda jangan mengira bahwa penyertaan kata ar-Rahman pada ayat ini hanya sekedar untuk informasi tentang janjiNya. Hal ini sesungguhnya adalah untuk menginformasikan bahwa pada hari yang sangat mengerikan itu mereka akan melihat sebagian dari rahmat (kasih sayang)Nya yang belum pernah terlintas dalam dugaan dan tidak pernah disangka-sangka oleh siapa pun, seperti difirmankanNya,
﴾ ٱلۡمُلۡكُ يَوۡمَئِذٍ ٱلۡحَقُّ لِلرَّحۡمَٰنِۚ ﴿
"Kerajaan saat itu hanya milik Allah Yang Maha Pengasih."(Al-Furqan: 26).
﴾ وَخَشَعَتِ ٱلۡأَصۡوَاتُ لِلرَّحۡمَٰنِ ﴿
"Semua manusia tunduk kepada Allah Yang Maha Pengasih." (Thaha: 108); dan ayat-ayat lainnya yang di sana disebutkan kata "ar-Rahman" dalam masalah ini.
(53) ﴾ إِن كَانَتۡ ﴿ "Tidak adalah" kebangkitan dari kubur itu ﴾ إِلَّا صَيۡحَةٗ وَٰحِدَةٗ ﴿ "selain sekali teriakan saja" yang ditiupkan oleh ma-laikat Israfil pada sangkakala, maka semua jasad manusia hidup kembali, ﴾ فَإِذَا هُمۡ جَمِيعٞ لَّدَيۡنَا مُحۡضَرُونَ ﴿ "maka tiba-tiba mereka semua dikum-pulkan kepada Kami," seluruh manusia generasi pertama hingga yang terakhir, dari bangsa jin dan manusia untuk perhitungan amal mereka.
(54) ﴾ فَٱلۡيَوۡمَ لَا تُظۡلَمُ نَفۡسٞ شَيۡـٔٗا ﴿ "Maka pada hari itu seseorang tidak akan dirugikan sedikitpun" tidak dikurangi sedikitpun dari amal kebajikannya dan tidak pula ditambah amal-amal buruknya, ﴾ وَلَا تُجۡزَوۡنَ إِلَّا مَا كُنتُمۡ تَعۡمَلُونَ ﴿ "dan kamu tidak dibalasi, kecuali dengan apa yang telah kamu kerjakan" dari kebaikan dan kejahatan.
Barangsiapa yang menemukan kebaikan, maka hendaklah ia memuji Allah, dan siapa saja yang menjumpai lain dari itu, maka hendaklah ia tidak mencela kecuali terhadap dirinya sendiri.
I melek će puhnuti u rog, drugi put, pa će se duše vratiti u tijela koja će ustati iz grobova i odjednom pohrliti prema stajalištu, te će polagati račun za djela.
After that, it was said: وَنُفِخَ فِي الصُّورِ فَإِذَا هُم مِّنَ الْأَجْدَاثِ إِلَىٰ رَبِّهِمْ يَنسِلُونَ (And the Horn will be blown, and suddenly they will be rushing from their graves towards their Lord. (36:51). Here, the word: أَجْدَاثِ (ajdath) is the plural form of: جَدَث (jadath) which means a grave. And: يَنسِلُونَ (yansilun) is a derivation from: نَسلان (nasalan) which means to walk swiftly as it appears in another verse: يَخْرُجُونَ مِنَ الْأَجْدَاثِ سِرَاعًا (they will come out of their graves in haste - Al-Ma۔ arij, 70:43). As for what is said in another verse: فَإِذَا هُمْ قِيَامٌ يَنظُرُونَ (and suddenly, they will stand up, looking around - Az-Zumar, 39:68), it is not contrary to that, for first came the instant of standing up in wonder and then came the act of racing toward the plains of the Resurrection. There is no contradiction in between these two. Then, as it is already proved from the verses of the Qur'an that the angels will call them to come to the plains of the Resurrection, it becomes clear that the presence of disbelievers on the plain of the Resurrection will not be out of their pleasure, rather, it would be out of compulsion whereby the call of the angels will prompt them to come hastening toward it.
E verrà soffiato nel Corno il secondo soffio, che indicherà la Resurrezione, ed ecco che tutti usciranno dalle loro tombe verso il loro Dio, affrettandosi al Rendiconto e alla Retribuzione.
Ensuite, on soufflera une seconde fois pour marquer la Ressuscitation et ils sortiront alors tous rapidement de leurs tombes pour comparaître devant leur Seigneur qui leur demandera des comptes et les rétribuera.
The Trumpet Blast of the Resurrection
This will be the third blast of the trumpet, the trumpet blast of the resurrection when people will come forth from their graves. Allah says:
فَإِذَا هُم مِّنَ الاٌّجْدَاثِ إِلَى رَبِّهِمْ يَنسِلُونَ
(and behold from the graves they will come out quickly to their Lord.) Yansilun means they will be walking quickly. This is like the Ayah:
يَوْمَ يَخْرُجُونَ مِنَ الاٌّجْدَاثِ سِرَاعاً كَأَنَّهُمْ إِلَى نُصُبٍ يُوفِضُونَ
(The Day when they will come out of the graves quickly as racing to a goal.) (70:43).
قَالُواْ يوَيْلَنَا مَن بَعَثَنَا مِن مَّرْقَدِنَا
(They will say: "Woe to us! Who has raised us up from our place of sleep.") meaning, their graves, which in this world they thought they would never be raised from. When they see with their own eyes that in which they had disbelieved,
قَالُواْ يوَيْلَنَا مَن بَعَثَنَا مِن مَّرْقَدِنَا
(They will say: "Woe to us! Who has raised us up from our place of sleep.") This does not contradict the fact that they will be punished in their graves, because in comparison to what is to come afterwards, that will seem like a nap. Ubayy bin Ka`b, may Allah be pleased with him, Mujahid, Al-Hasan and Qatadah said, "They will sleep before the Resurrection." Qatadah said, "That will be between the two trumpet blasts, they will say, `Who has raised us up from our place of sleep"' When they say that, the believers will respond. This was the view of more than one of the Salaf.
هَذَا مَا وَعَدَ الرَّحْمـنُ وَصَدَقَ الْمُرْسَلُونَ
((It will be said to them): "This is what the Most Gracious had promised, and the Messengers spoke truth!") Al-Hasan said, "The angels will reply to them in this manner. There is no contradiction because both are possible. And Allah knows best.
إِن كَانَتْ إِلاَّ صَيْحَةً وَحِدَةً فَإِذَا هُمْ جَمِيعٌ لَّدَيْنَا مُحْضَرُونَ
(It will be but a single Sayhah, so behold they will all be brought up before Us!) This is like the Ayat:
فَإِنَّمَا هِىَ زَجْرَةٌ وَحِدَةٌ - فَإِذَا هُم بِالسَّاهِرَةِ
(But it will be only a single Zajrah, when behold, they find themselves (on the surface of the earth) alive (after their death).) (79:13-14),
وَمَآ أَمْرُ السَّاعَةِ إِلاَّ كَلَمْحِ الْبَصَرِ أَوْ هُوَ أَقْرَبُ
(And the matter of the Hour is not but as a twinkling of the eye, or even nearer) (16:77), and
يَوْمَ يَدْعُوكُمْ فَتَسْتَجِيبُونَ بِحَمْدِهِ وَتَظُنُّونَ إِن لَّبِثْتُمْ إِلاَّ قَلِيلاً
(On the Day when He will call you, and you will answer (His call) with (words of) His praise and obedience, and you will think that you have stayed (in this world) but a little while!) (17:52) which means, `We will issue but one command, and all of them will be gathered together.'
فَالْيَوْمَ لاَ تُظْلَمُ نَفْسٌ شَيْئاً
(This Day, none will be wronged in anything,) means, with regard to his deeds.
وَلاَ تُجْزَوْنَ إِلاَّ مَا كُنْتُمْ تَعْمَلُونَ
(nor will you be requited anything except that which you used to do.)
La trompeta se soplará por segunda vez para la resurrección, y de pronto todos saldrán de sus tumbas hacia su Señor, para rendir cuentas y recibir la recompensa.
51- Sûr’a (ikinci defa) üfürüldüğünde derhal kabirlerinden kalkıp süratle Rablerine doğru gideceklerdir.
52- Diyecekler ki:“Vay başımıza gelen! Yattığımız yerden kim kaldırdı bizi?”(Denecek ki:)“Bu, Rahman’ın vaat ettiği (diriliş günüdür). Peygamberler de doğru söylemişlerdir.”
53- O, tek bir çığlıktan ibarettir. Bir de bakmışsın ki hepsi huzurumuzda toplanmışlar bile!
54- “Bu gün hiç kimseye en ufak bir haksızlık yapılmayacaktır ve sizler ancak işlediklerinizin karşılığını göreceksiniz.”
51. Sûr’a birinci defa üfürüleceğinde herkes dehşete kapılıp ölecektir. Burada sözü edilen üfürüş ise öldükten sonra diriliş ve kabirlerden kalkış üfürüşüdür. Sûr’a bu ikinci defa üfürüleceği vakit insanlar kabirlerinden çıkarak O’nun huzurunda toplanmak üzere Rablerine doğru hızlıca gideceklerdir. Gecikme ya da ağırdan alma imkânı bulamayacaklardır. İşte bu durumda yalanlayanlar kederlenecek ve pişmanlıklarını açığa vurarak şöyle diyeceklerdir:
52. “Vay başımıza gelen! Yattığımız yerden” kabirlerdeki uykumuzdan “kim kaldırdı bizi?” Bazı hadislerde belirtildiği gibi Sûr’a üfürülmeden bir süre önce kabirdekilerin kısa bir uykuları olacaktır.[13]
Onlara cevap olmak üzere şöyle denecektir: “Bu, Rahman’ın vaat ettiği (diriliş günüdür). Peygamberler de doğru söylemişlerdir.” Yani bu, hem Allah’ın hem de peygamberlerin size vaat ettiğidir. Böylelikle onların doğru söyledikleri, gözle görülen bir gerçek olarak ortaya çıkmış bulunmaktadır.
Burada “Rahman”ın anılışının, yalnızca O’nun vaadini haber vermek için olduğu zannedilmesin. Aynı zamanda bu pek büyük günde bile onların, ilâhî rahmetinin hiçbir kimsenin zannetmediği, hiçbir kimsenin tahmin etmediği şekilde tecellilerini göreceklerine dair de bir haberdir.
Yüce Allah’ın: “Mülk, o gün hak olan Rahman’ındır.”(el-Furkân, 25/26); “Sesler Rahman olanın huzurunda kısılmış olacaktır”(Tâ-Hâ, 20/28) vb. gibi Rahman adının zikredildiği diğer buyruklar da böyledir.
53. “O, tek bir çığlıktan ibarettir.”Yani kabirlerden diriliş sadece İsrafil’in Sûr’a üfürmesi ile gerçekleşecektir. Üfürmesinin hemen akabinde bedenler canlanıverecektir.“Bir de bakmışsın ki hepsi” öncekiler de sonrakiler de insanlar da cinler de amellerinin hesabı görülmek üzere “huzurumuzda toplanmışlar bile!”
54. “Bu gün hiç kimseye en ufak bir haksızlık yapılmayacaktır.”İyilikleri eksiltilmez, kötülüklerine de ilave yapılmaz.“Sizler ancak” hayır ya da şer türünden “işlediklerinizin karşılığını göreceksiniz.” O bakımdan kim hayırla karşılaşırsa bundan dolayı Yüce Allah’a hamdetsin, kim de hayırdan başka şeylerle karşılaşırsa kendisinden başkasını kınamasın.
Và khi tiếng còi thứ hai được thổi lên vào ngày Phục Sinh thì chúng lần lượt từ dưới ngôi mộ đi ra và nhanh chân chạy đến Thượng Đế của chúng để nhận lấy sự thưởng phạt công minh từ nơi Ngài.
Yeniden dirilmeleri için Sur'a ikinci defa üfürüldüğünde, bütün hepsi hesap ve karşılıklarını görmeleri için kabirlerinden çıkarak Rablerinin huzuruna doğru süratle giderler.
The trumpet will be blown a second time for the resurrection, and suddenly they will all come out of their graves rushing towards their Lord for the reckoning and recompense.
Lalu tiupan sangkakala yang kedua ditiup untuk kebangkitan seluruh makhluk, mereka semua pun keluar dari kubur menuju Tuhan mereka dengan bergegas untuk menghadapi hisab amalan dan menerima balasannya.
Nevjernici poricatelji će, pošto shvate da su nastradali, kajući se reći: “Teško nama! O goleme li naše propasti! Ko nas podiže iz počivališta naših?” Na to će im biti rečeno: “Ovo je ono što vam je obećao Allah, Koji ne krši obećanje! Ovo je ono što su poslanici prenijeli od Allaha, a istinu su, evo, govorili.”
Estos incrédulos que niegan la resurrección dirán con arrepentimiento: “¡Qué pérdida es la nuestra! ¿Quién es el que nos ha levantado de nuestra tumba?” Se les responderá: “Esto es lo que Al-lah prometió y de seguro ocurrirá”. Los mensajeros dijeron la verdad en el mensaje de su Señor que al respecto transmitieron.
Magsasabi ang mga tagatangging sumampalataya na ito na mga tagapagpasinungaling sa pagkabuhay na muli, habang mga nagsisisi: "O kalugian sa amin! Sino ang bumuhay na muli sa atin mula sa mga libingan natin?" Kaya sasagutin sila sa tanong nila: "Ito ay ang ipinangako ni Allāh, saka tunay na ito ay hindi maiiwasang magaganap. Nagpakatotoo ang mga isinugo sa ipinaabot nila tungkol sa Panginoon nila mula roon."
Questi miscredenti che rinnegano la Resurrezione diranno, con rimpianto: "O maledetti noi! Chi è che ci ha fatti risorgere dalle nostre tombe?" Verrà risposto alla loro domanda: "Questo è ciò che Allāh ha promesso ed è ineluttabile, e i messaggeri erano veritieri riguardo ciò che comunicarono per conto del loro Dio".
Ces mécréants qui nient la réalité de la Ressuscitation diront avec regret: Que notre perte est grande ! Qui donc nous a ressuscités de nos tombes ? On leur répondra alors: Ceci est la réalisation irrémédiable de la promesse d’Allah et les messagers ont été véridiques lorsqu’ils vous l’ont transmise.
Orang-orang kafir yang mendustakan hari kebangkitan itu berkata dengan penuh penyesalan, "Duhai betapa meruginya kami. Siapa gerangan yang membangunkan kami dari kubur kami?" Lalu pertanyaan mereka pun dijawab, "Inilah yang telah Allah janjikan, ini pasti terjadi, para rasul telah berkata benar tentang apa yang mereka sampaikan dari Tuhan mereka.
These disbelievers who deny the resurrection will say in regret: What loss is ours! Who is it that has raised us from our grave? They will be given a response to their question: This is what Allah promised and will definitely occur. The messengers spoke the truth in the message of their Lord that they conveyed in this regard.
In verse 52, it was said: قَالُوا يَا وَيْلَنَا مَن بَعَثَنَا مِن مَّرْقَدِنَا (They will say, "Woe to us! Who has raised us from our sleeping place?" ). Though the disbelievers were already having their punishment in their graves with no sign of any relief, yet this punishment will appear as nothing when compared with the punishing circumstances of the day of Qiyamah, therefore, they will cry out as to why they had to be taken out of their graves, for it would have been better if they had stayed right there. A response to this will come from either the angels or the common believers.
This response appears immediately next in verse 52: هَـٰذَا مَا وَعَدَ الرَّحْمَـٰنُ وَصَدَقَ الْمُرْسَلُونَ ("This is what the Rahman had promised, and the messengers had told the truth.) - to which they paid no attention. At this place, a choice has been made in using the word: رَّحْمَـٰنُ (Rahman: The Most Merciful) out of the many attributes of Allah. It serves as an indicator - as for Him, He had already made elaborate arrangements, in His mercy, that you remain safe from this punishment, and that His act of alerting you in advance through His promise and through His Books and Prophets was, in fact, but a dictate of His attribute of mercy.
Những kẻ vô đức tin phủ nhận sự phục sinh nói trong hối hận: " Ôi! Thật khổ cho thân chúng tôi. Ai đã làm chúng tôi sống lại từ nơi cõi mộ của chúng tôi vậy?" Rồi có lời đáp lại chúng: "Đấy chính là điều mà Allah đã hứa và chắc chắn nó phải diễn ra, và đây cũng là điều đã được các vị Thiên Sứ xác nhận trong bức Thông Điệp mà họ truyền đạt."
Ölümden sonra tekrar dirilmeyi inkâr eden bu kâfirler buna pişman olarak: "Eyvah bize! Mezarımızdan bizi kim kaldırdı?" derler. Bu sorularına şöyle cevap alırlar: "İşte bu muhakkak gerçekleşecek olan Allah'ın size vaadidir. Rasûller de Rablerinden tebliğ ettiklerinde doğru söylemiştir."
Perkara kebangkitan dari alam kubur hanyalah akibat dari tiupan sangkakala yang kedua, selanjutnya seluruh makhluk hadir pada hari Kiamat kepada Kami untuk menghadapi hisab.
La Ressuscitation ne prendra qu’un instant après le second souffle dans la Trompe et voilà que toutes les créatures se rendront auprès de Nous le Jour de la Résurrection afin de rendre des comptes.
Those who do not believe in the Hereafter pay scant attention to it and remain heedless of it as if it were a faraway thing. Among them, those who are of a frivolous nature will even go to the extent of mocking the concept of the Hereafter. People such as these will remain reckless until the arrival of Doomsday. Then Doomsday will seize them suddenly and in such a way that they will be unable to save themselves. It has been recorded in the Hadith that the Angel Israfil is looking towards the throne (‘arsh) of God with the trumpet (sur) to his mouth awaiting His orders, ready to carry out the command instantly. The blowing of the trumpet will be like the ringing of a bell which signals the end of the examination. Immediately thereafter, the system of the world will change: the stage of the appearance of results will commence, leaving behind the stage of actions (the present world).
Il fatto di risorgere dalle tombe non sarà altro che la conseguenza del secondo soffio nel Corno, ed ecco che tutte le creature verranno condotte presso di Noi, nel Giorno della Resurrezione, per il Rendiconto.
Việc phục sinh chúng trở lại từ cõi mộ chẳng là gì ngoài việc chỉ cần một tiếng còi hụ thứ hai thì tất cả bọn chúng sẽ được tập hợp rồi được đưa đến trình diện trước TA vào ngày phán xét để nhận lấy sự thưởng phạt công minh của TA.
Kabirlerden yeniden dirilmek, Sur'a ikinci kez üfürülmesinin neticesinde gerçekleşir. Bunun akabinde kıyamet günü, bütün yaratılmışlar hesapları görülmesi için huzurumuzda hazır bulunacaklardır.
Walang iba ang usapin ng pagkabuhay na muli mula sa mga libingan kundi isang epekto buhat sa ikalawang pag-ihip sa tambuli, saka biglang ang lahat ng mga nilikha ay padadaluhin sa harap Namin sa Araw ng Pagbangon para sa pagtutuos.
La cuestión de la resurrección de las tumbas solo será el resultado de un segundo toque de trompeta y todos los seres creados se presentarán ante Al-lah en el Día de la Resurrección para rendir cuentas.
The matter of resurrection from the graves will only be an effect of a second blowing of the trumpet and all created things will be presented before us on the Day of Resurrection to give account.
Da bi ljudi bili oživljeni iz svojih mezara potrebno je samo jedno puhanje u rog i odjednom će biti privedeni Allahu, da polože račun za svoja djela i budu nagrađeni ili kažnjeni.
Dưới sự phán xét Anh Minh Chính Trực (của Allah) vào ngày hôm đó, các ngươi - hỡi đám bầy tôi - sẽ không bị đối xử bất công bất cứ điều gì, việc xấu của các ngươi sẽ không bị thêm vào hay việc tốt của các ngươi cũng không bị lấy bớt đi mà quả thật các ngươi sẽ nhận lấy đầy đủ mọi điều mà các ngươi đã làm ở cuộc sống trần gian.
Keputusan pada hari itu ditetapkan dengan adil. Kalian -wahai para hamba- tidak dizalimi sedikit pun, keburukan kalian tidak ditambah dan kebaikan kalian tidak dikurangi, akan tetapi kalian mendapatkan balasan sempurna atas apa yang kalian perbuat di dunia.
El juicio se llevará a cabo con imparcialidad en ese día y ustedes, siervos de Al-lah, no serán perjudicados en lo más mínimo, ni por el aumento de sus malas acciones ni por la reducción en sus buenas obras. Simplemente se les otorgará la recompensa completa por aquello que solían hacer en la vida mundana.
O gün adaletle hükmedilir. -Ey Kullar!- İşlemiş olduğunuz günahlar artırılarak ya da salih amelleriniz azaltılarak size zulmedilmez. Sadece dünyada yapmış olduğunuzun karşılığını tastamam alırsınız.
Verrà giudicato con giustizia in quel giorno, e non subirete torto – o sudditi – e non verranno aumentati i vostri peccati né diminuite le vostre buone azioni: in verità, verrete retribuiti secondo ciò che compivate nella vita terrena.
Na Danu sudnjem svako će dobiti ono što je zaslužio, bit će svima po pravdi presuđeno, nikom se neće nepravda učiniti, pa da mu se umanje dobra djela ili da mu se uvećaju hrđava djela koja je počinio. Dakle, nagrada ili kazna uslijedit će samo za ono što je čovjek lično uradio.
Mangyayari ang paghatol ayon sa katarungan sa Araw na iyon. Kaya hindi kayo lalabagin sa katarungan, O mga lingkod, sa anuman sa pamamagitan ng pagdagdag sa mga masagwang gawa ninyo o pagbawas sa mga magandang gawa ninyo. Tutumbasan lamang kayo ng ganti sa dati ninyong ginagawa sa buhay na pangmundo.
Judgement will be passed with fairness on that day and you, O servants, will not be wronged in the least by an increase of your bad deeds or a reduction in your good deeds. You will simply be given the full recompense for what you used to do in the worldly life.
Le jugement sera équitable ce jour-là et vous ne subirez pas d’injustice, ô serviteurs, par l’addition de mauvaises œuvres ou la soustraction de bonnes œuvres. Vous ne serez rétribués qu’en conséquence de ce que vous faisiez dans le bas monde.
Sesungguhnya para penghuni surga pada hari Kiamat sangat sibuk sehingga tidak bisa memikirkan orang lain karena mereka menyaksikan kenikmatan abadi, kemenangan besar, dan mereka sedang berbahagia dan bersuka cita dengan hal tersebut.
55- “Bugün cennetlikler neşe içinde nimetlerle meşgul olacaklar.”
56- “Onlar da eşleri de gölgeler altında tahtlara yaslanacaklar.”
57- “Orada onlar için meyveler ve istedikleri her şey vardır.”
58- “Çok merhametli Rab tarafından sözlü bir selam da (vardır onlara).”
55. Yüce Allah, herkesin amelinden başka bir şey ile karşılaşmayacağını söz konusu ettikten sonra her iki kesimin görecekleri bu karşılıkları söz konusu etmektedir. Önce cennetliklerin görecekleri karşılıkları zikretmekte ve onların o gündeki durumlarını şöylece haber vermektedir: Cennetlikler “neşe içinde nimetlerle meşgul olacaklar.” Yani nefsi sevindiren, nefsin hoşuna giden, canın arzuladığı, gözlerin lezzet alacağı, temenni edenlerin isteyecekleri türden işlerle meşgul olacaklardır ki oldukça güzel bakirelerle bir arada olmak da bunlardan birisidir. Nitekim Yüce Allah devamla şöyle buyurmaktadır:
56. “Onlar da” hem yüz ve beden güzelliğine hem de huy güzelliğine sahip hurilerden olan “eşleri de gölgeler altında” oldukça güzel ve süslü örtülerle bezenmiş ve değerli taşlarla işlenmiş “tahtlara yaslanacaklar.” Bu yaslanışları, tam bir rahat, huzur ve zevk içerisinde olacaklarına delildir.
57. “Orada onlar için” üzüm, incir, nar vb. gibi oldukça lezzetli ve her çeşit “meyveler ve istedikleri her şey vardır.” İsteyip temenni ettikleri her bir şeye anında kavuşacaklardır.
58. Aynı zamanda onlar için “Çok merhametli Rab tarafından sözlü bir selam da” vardır. Bu buyrukta âlemlerin Rabbinin cennetliklerle konuşacağına ve onlara selâm vereceğine delil vardır. Bunu da (“sözlü” anlamı verilen) “قولا” buyruğu ile tekid etmiştir. Son derece Rahim olan Rableri onlara selâm verdi mi artık bütün yönleri ile tam ve eksiksiz bir selamete erişirler. Yine onlar, daha üstünü olmayacak ve benzeri bir nimet bulunmayacak şekilde Allah’ın selamına mazhar olacaklardır.
Hakimler hakimi, yüce Rab, son derece şefkatli ve merhametli olan Allah’ın kendilerini rızasına gark ettiği ve ebediyen bir daha kendilerine gazap etmeyeceği lütuf ve ihsan yurdunun sakinlerine vereceği selâmı düşünebiliyor musun?
Eğer Yüce Allah, onların ölmeyeceklerini yahut kalplerinin sevinç, neşe ve mutluluktan dolayı yerlerinden oynamayacağını takdir etmemiş olsa idi hiç şüphesiz bunlar gerçekleşirdi. Yüce Rabbimizden bu nimetten bizleri mahrum kılmamasını, kerim yüzüne bakma nimetine bizleri mazhar kılmasını niyaz ederiz.
Allah takvâ sahiplerinin mükâfatlarını söz konusu ettikten sonra günahkârların cezalarını söz konusu ederek şöyle buyurmaktadır:
Quả thật, vào ngày Phán Xét, cư dân của Thiên Đàng sẽ không lo nghĩ đến ai khác bởi những gì họ đang chứng kiến từ niềm hạnh phúc vĩnh hằng, sự thành công vĩ đại. Họ cảm thấy vui sướng tột cùng trước phần thưởng đó.
Şüphesiz kıyamet gününde cennet ehli gördükleri daimî nimetler ve büyük başarıyı elde etmelerinden dolayı başkalarını düşünmezler. Orada mutluluk içinde hoşça vakit geçirirler.
The Life of the People of Paradise
Allah tells us that on the Day of Resurrection, when the people of Paradise have reached the arena of judgement, and have settled in the gardens of Paradise, they will be too preoccupied with their own victory and new life of eternal delights to worry about anyone else. Al-Hasan Al-Basri and Isma`il bin Abi Khalid said, "They will be too busy to think about the torment which the people of Hell are suffering. Mujahid said:
فِى شُغُلٍ فَـكِهُونَ
(will be busy with joyful things.) "With the delights which they are enjoying." This was also the view of Qatadah. Ibn `Abbas, may Allah be pleased with him, said, "This means that they will be rejoicing."
هُمْ وَأَزْوَجُهُمْ
(They and their wives) Mujahid said, "Their spouses,
فِى ظِلَـلٍ
(will be in pleasant shade,) means, in the shade of trees."
عَلَى الاٌّرَآئِكِ مُتَّكِئُونَ
(reclining on thrones.) Ibn `Abbas, Mujahid, `Ikrimah, Muhammad bin Ka`b, Al-Hasan, Qatadah, As-Suddi and Khusayf said:
الاٌّرَائِكِ
(throne) means beds beneath canopies.
لَهُمْ فِيهَا فَـكِهَةٌ
(They will have therein fruits) means, of all kinds.
وَلَهُمْ مَّا يَدَّعُونَ
(and all that they ask for.) means, whatever they ask for, they will find it, all kinds and types.
سَلاَمٌ قَوْلاً مِّن رَّبٍّ رَّحِيمٍ
("Salam (Peace!)" -- a Word from the Lord (Allah), Most Merciful.) Ibn Jurayj said, "Ibn `Abbas, may Allah be pleased with him, said, concerning this Ayah, Allah Himself, Who is the Peace (As-Salam) will grant peace to the people of Paradise. This view of Ibn `Abbas, may Allah be pleased with him, is like the Ayah:
تَحِيَّتُهُمْ يَوْمَ يَلْقَوْنَهُ سَلَـمٌ
(Their greeting on the Day they shall meet Him will be "Salam") (33:44).
Tunay na ang mga maninirahan sa Paraiso, sa Araw ng Pagbangon, ay mga abala sa pag-iisip sa iba pa sa kanila dahil nakasaksi sila ng kaginhawahang mananatili at pagtamong sukdulan kaya sila ay magbibiro hinggil doon habang mga pinagagalak.
In verità, gli abitanti del Paradiso, nel Giorno del Giudizio, saranno troppo impegnati per poter pensare agli altri, a causa della beatitudine eterna e del grande trionfo che vedranno davanti ai loro occhi: essi godranno di ciò gioiosi.
Les gens du Paradis seront distraits et ne penseront pas à d’autres personnes qu'eux-mêmes, en raison des délices éternels et du succès qu’ils remporteront. Ils en jouiront alors avec bonheur.
Stanovnici Dženneta će na Sudnjem danu uživati i neće razmišljati o drugima. Bit će zauzeti vječnim uživanjem, velikim trijumfom, uživajući u džennetskim ljepotama, presretni i razdragani.
The people of Paradise on this day, which is the day of resurrection, will be preoccupied from thinking about others, because of the permanent bliss and supreme success they will see. They will be enjoying that happily.
La gente del Paraíso en este día, que es el día de la resurrección, se preocupará por pensar en los demás, debido a la dicha permanente y el éxito supremo que verá. Disfrutará de ello con alegría.
"Sesungguhnya penghuni surga pada hari itu bersenang-se-nang dalam kesibukan. Mereka dan istri-istri mereka berada dalam tempat yang teduh, bertelekan di atas dipan-dipan. Di surga itu mereka memperoleh buah-buahan dan memperoleh apa yang me-reka minta. (Kepada mereka dikatakan), 'Salam' sebagai ucapan selamat dari Tuhan Yang Maha Penyayang." (Yasin: 55-58).
(55-56) Setelah Allah سبحانه وتعالى menjelaskan bahwa setiap orang tidak akan dibalas kecuali menurut apa yang dikerjakannya, Allah lalu menjelaskan balasan kedua golongan itu. Allah mulai dengan menjelaskan balasan untuk para penghuni surga dan Dia menga-barkan bahwa mereka pada hari itu ﴾ فِي شُغُلٖ فَٰكِهُونَ ﴿ "bersenang-senang dalam kesibukan." Maksudnya, berada dalam kesibukan yang me-nyenangkan jiwa dan membuatnya merasakan kelezatan akan segala apa yang disuka oleh nafsunya, sedap dipandang mata dan didamba-dambakan oleh orang-orang yang mendambakannya. Di antara kesenangan itu adalah bertebarannya gadis-gadis cantik se-bagaimana difirmankaNnya ﴾ هُمۡ وَأَزۡوَٰجُهُمۡ ﴿ "Mereka dan istri-istri mereka" dari bidadari-bidadari yang memadukan semua unsur keelokan pada wajah, tubuh, dan akhlak, ﴾ فِي ظِلَٰلٍ عَلَى ٱلۡأَرَآئِكِ ﴿ "berada dalam tem-pat yang teduh, di atas dipan-dipan," yakni, dipan-dipan yang dihiasi dengan kain-kain bercorak sangat indah dan menarik, ﴾ مُتَّكِـُٔونَ ﴿ "bertelekan," di atasnya, yang menunjukkan puncak kesenangan, kedamaian dan kelezatan.
(57) ﴾ لَهُمۡ فِيهَا فَٰكِهَةٞ ﴿ "Di dalamnya mereka memperoleh buah-buahan" yang sangat banyak dari berbagai jenis buah-buahan yang sangat lezat, seperti anggur, tin, delima, dan lain-lain ﴾ وَلَهُم مَّا يَدَّعُونَ ﴿ "dan memperoleh apa yang mereka minta" apa yang mereka cari. Kapan saja mereka mencari dan mendambakannya, maka mereka pasti mendapatkannya.
(58) Dan untuk mereka juga ﴾ سَلَٰمٞ ﴿ "Salam" yang diperoleh, ﴾ مِّن رَّبّٖ رَّحِيمٖ ﴿ "dari Rabb Yang Maha Penyayang," ini menunjukkan adanya percakapan Allah سبحانه وتعالى dengan para penghuni surga dan ucapan selamat Allah kepada mereka. Lalu dikukuhkannya lagi dengan FirmanNya, ﴾ قَوۡلٗا ﴿ "Sebagai ucapan selamat." Apabila Allah yang Maha Pengasih itu memberikan salam kepada mereka, maka mereka memperoleh keselamatan yang sempurna dari segala sisi-nya, dan mereka juga memperoleh penghormatan yang tidak ada bentuk penghormatan yang lebih tinggi darinya dan tidak ada pula kenikmatan yang setara dengannya. Lalu bagaimana menurut Anda dengan ucapan salam penghormatan dari Maharaja bagi se-gala raja, Rabb Yang Mahaagung, lagi Maha Penyantun dan Maha Penyayang bagi para penghuni negeri karamahNya, yaitu orang-orang yang telah mendapatkan ridha dariNya. Maka Dia tidak akan pernah memurkai mereka untuk selama-lamanya. Kalau sekiranya bukan karena Allah telah menakdirkan mereka tidak akan mati atau kaki mereka berpindah dari tempat-tempatnya karena kegem-biraan, kesenangan, dan kebahagiaan, tentu hal itu pasti terjadi. Maka kami berharap kepada Rabb, Tuhan kami agar kiranya tidak menghalangi kami untuk mendapatkan nikmat-nikmat tersebut dan menyenangkan kami dengan melihat kepada wajahNya yang mulia.
Then, in verse 55, it was said:إِنَّ أَصْحَابَ الْجَنَّةِ الْيَوْمَ فِي شُغُلٍ فَاكِهُونَ (The people of the Paradise are engaged today in (their) activities, happily enjoying [ them ]) - 36:55). After having mentioned the worries of the people of Jahannam, described here is the state of the people of Paradise on the day of Qiyamah that they will be enjoying themselves. The word: فَاكِهُونَ (fakihun) is the plural form of: فَاکِہُ (fakih). It signifies happiness of the heart as well as happiness out of one's surroundings. As for the expression: فِي شُغُلٍ (fi shughul) appearing before it, it could also mean that they will be totally unaffected by the misfortunes afflicting the people of Jahannam (as said by some commentators).
And then it is also possible that, at this place, this expression: فِي شُغُلٍ (fi shughul) has been added to remove the thought - when, in Jannah, there will be no religious duty like obligatory or necessary worship, nor the job of earning one's livelihood, would this lack of activity not leave one uptight or bored? - hence, it was said that their enjoyment itself will be their principal activity, and the question of any boredom simply does not arise.
Dženetlije i njihove žene uživat će u debeloj hladovini, na prelijepim i odmarajućim divanima naslonjeni.
They and their spouses will be comfortably sitting on couches under lush shades in Paradise.
Essi e le loro mogli godranno adagiati su scranni sotto le ombre fitte del Paradiso.
Ils profiteront des literies avec leurs épouses sous les ombrages étendus du Paradis.
Next, in verse 56, it was said: هُمْ وَأَزْوَاجُهُمْ They and their spouses...). The word: اَزوَاج (azwaj) as used here includes the Hurs حُور of Jannah as well as wives of the mortal world.
Họ và những người vợ của họ cùng nhau tận hưởng niềm hạnh phúc, họ sẽ nằm trên những chiếc trường kỉ cao bên dưới bóng mát của các Ngôi Vườn Thiên đàng.
Cennet ehli ve eşleri cennetin geniş gölgesinde bol nimetler içerisinde yaşarlar.
Sila at ang mga asawa nila ay magiginhawahan sa mga supa sa ilalim ng lilim ng harding namumukadkad.
Ellos y sus cónyuges estarán cómodamente sentados en sofás bajo sombras exuberantes en el Paraíso.
Mereka dan pasangan mereka bersenang-senang di atas ranjang-ranjang di bawah naungan surga yang rindang.
Onlar için bu cennette üzüm, incir ve nar gibi çok güzel meyve çeşitleri vardır. Canlarının istediği bütün zevkler, lezzetler ve her türlü nimetler onlar için mevcuttur.
En este Paraíso tendrán diversos tipos de frutas saludables como uvas, higos y granadas, y tendrán todo tipo de deleite o felicidad que pidan. Lo que sea que demanden lo obtendrán.
Magkakaroon sila sa paraisong ito ng mga uri ng mga bungang-kahoy na kaaya-aya gaya ng ubas, igos, at granada; at magkakaroon sila ng bawat hihilingin nila na minamasarap at mga uri ng ginhawa sapagkat ang anumang hiniling nila mula roon ay mangyayari para sa kanila.
Dans ce Paradis, ils auront droit à des variétés agréables de fruits: raisins, figues et grenades. Ils auront également droit à tous les plaisirs qu’ils désirent et à toutes sortes de délices. Tout ce qu’ils demanderont leur sera donc accordé.
Di surga itu, mereka menikmati berbagai macam buah-buahan yang lezat seperti anggur, buah tin, dan delima, mereka juga mendapatkan segala bentuk kesenangan dan kenikmatan. Apa yang mereka minta dari kenikmatan itu akan mereka dapatkan.
In this Paradise they will have various types of wholesome fruits such as grapes, figs and pomegranates and they will have any type of delight or bliss that they ask for. Whatever they ask for they will get.
The word: يَدَّعُونَ (yadda’ un) appearing in verse 57: وَلَهُم مَّا يَدَّعُونَ (wa lahum ma yadda un) is a derivation from: دَعوَیٰ (da'wah) which means to call, that is, the thing the people of Jannah will call or wish to have, will come to them. The Qur'an has not used the word: يَسْأَلُونَ Yas’ alun: they ask) at this place, because having something after having asked for it is also a sort of exertion, something the Jannah will be free from, in fact, it will be a place where everything needed will be ready and present.
Oni će u Džennetu imati raznovrsnog ukusnog voća, grožđa, smokava, narova npr., i imat će uopće sve što požele i zatraže.
Vi saranno, per loro, in questo Paradiso, vari tipi di buoni frutti, come uva, fichi e melograni, e otterranno tutte le delizie e le varie beatitudini che chiederanno; tutte queste cose che chiederanno, le otterranno.
Trong Thiên Đàng, sẽ có đủ loại hoa quả tươi ngọn cho họ từ nho, sung, lựu và những gì họ yêu cầu. Họ sẽ có mọi thứ hưởng thụ mà họ mong muốn.
Más allá de esta felicidad tendrán paz, que será obtenida como una declaración de un Al-lah que es misericordioso con ellos. Cuando los reciba en paz, ellos alcanzarán tranquilidad y seguridad por donde sea que vayan, y recibirán aquella bienvenida que ninguna otra la pueda sobrepasar.
K tome, najveći njihov uspjeh i najveći užitak bit će kad ih pozdravi Allah, Milostivi i Samilosni: “Mir vama!” Upravo tako će im se obratiti Plemeniti Allah, nakon čega će biti u vječitom spasu i zaštiti. Bit će pozdravljeni najboljim pozdravom koji postoji.
E oltre a queste beatitudini, avranno la pace, parola del Dio misericordioso nei loro confronti. Quando verranno salutati, riceveranno il saluto di pace da ogni parte, e verrà loro concesso il saluto più elevato, che non ha pari.
Cennettekiler için her türlü nimetlerin üzerine, Rahim olan Rab’den sözlü bir selam vardır. Rableri onlara selam verdiği zaman, onlar selamete bütün yönlerden kavuşmuş olurlar ve aynı zamanda kendisinden daha üstünü olmayan selamlama da onlar için hasıl olmuştur.
Magkakaroon sila higit sa kaginhawahang ito ng kapayapaang mangyayari sa kanila, bilang sabi mula sa Panginoong Maawain sa kanila. Kapag bumati Siya ng kapayapaan sa kanila ay mangyayari sa kanila ang kaligtasan mula sa lahat ng mga anyo [ng kapahamakan] at mangyayari sa kanila ang pagbating walang pagbating higit na mataas kaysa roon.
The final result of man’s deeds (in the present world) will be declared in the Hereafter. One who remained immersed in the pursuance of his petty interests here, will enter the eternal world of the Hereafter empty-handed, unlike those who lived a life of high purpose and who will be very pleased with the good results they achieve.
En plus de tous ces délices, ils seront salués par un Seigneur qui est miséricordieux envers eux. Lorsqu’Il les saluera, ils connaîtront la paix absolue et auront comme réponse une salutation qui n’est surpassée par aucune autre.
Và điều hạnh phúc nhất đối với họ là lời chào Salam từ Thượng Đế Đấng Rất Mực Khoan Dung đến với họ. Bởi thế, khi Ngài chào Salam đến họ thì họ sẽ được bằng an về mọi phương diện và họ sẽ được lời chúc mừng mà không có lời chúc nào tốt hơn.
Over and above this bliss they will have peace that they will get, as a statement from a Lord Who is merciful to them. When He will greet them with peace they will attain peace and safety from all sides and they will obtain the greeting that no other greeting can surpass.
Lebih dari itu mereka semuanya mendapatkan salam (keselamatan) dari Tuhan mereka Yang Maha Penyayang. Bila Tuhan mereka memberi salam pada mereka maka mereka mendapatkan segala bentuk keselamatan dari segala sisi dan mereka mendapatkan penghormatan yang tidak ada penghormatan lain yang melebihinya.
Nevjernicima će na stajalištu biti rečeno: “Odvojite se od vjernikā, nemojte se s njima miješati, ne priliči da oni s vama budu!” Bit će im tako rečeno, jer će jedni dobiti nagradu, a drugi kaznu; jedni su dobri bili, a drugi zločinitelji.
The idolaters will be told on the day of resurrection: Step aside from the believers. It is not appropriate for them to be with you because of the disparity in your recompense and theirs and in your attributes and theirs.
"Dan berpisahlah kamu pada hari ini, hai orang-orang yang berbuat jahat. Bukankah Aku telah memerintahkan kepadamu hai Bani Adam supaya kamu tidak menyembah setan? Sesungguhnya setan itu musuh yang nyata bagi kamu, dan hendaklah kamu me-nyembahKu. Inilah jalan yang lurus. Sesungguhnya setan itu telah menyesatkan sebagian besar di antaramu. Maka apakah kamu tidak memikirkan? Inilah Jahanam yang dahulu kamu diancam. Masuklah kamu ke dalamnya pada hari ini disebabkan kamu dahulu mengingkarinya. Pada hari ini Kami tutup mulut mereka; dan berkatalah kepada Kami tangan mereka dan memberi kesak-sian kaki mereka terhadap apa yang dahulu mereka usahakan. Dan jikalau Kami menghendaki, pastilah Kami hapuskan mata mereka; lalu mereka berlomba-lomba menuju jalan. Maka betapa-kah mereka dapat melihat? Dan jikalau Kami menghendaki, pasti-lah Kami rubah mereka di tempat mereka berada; maka mereka tidak sanggup berjalan lagi dan tidak pula sanggup kembali." (Yasin: 59-67).
(59) Setelah Allah سبحانه وتعالى menjelaskan balasan untuk orang-orang yang bertakwa, Allah lalu menjelaskan balasan untuk orang-orang yang berdosa, ﴾ و َ ﴿ "Dan" sesungguhnya nanti pada Hari Kiamat akan dikatakan kepada mereka, ﴾ وَٱمۡتَٰزُواْ ٱلۡيَوۡمَ أَيُّهَا ٱلۡمُجۡرِمُونَ ﴿ "Ber-pisahlah kamu pada hari ini, hai orang-orang yang berbuat jahat," mak-sudnya, berpisahlah kalian dari orang-orang yang beriman dan mereka menjadi kelompok tersendiri untuk dicela dan dihinakan di hadapan segenap manusia yang menyaksikan sebelum Allah memasukkan mereka ke neraka. Dikatakan kepada mereka:
(60) ﴾ أَلَمۡ أَعۡهَدۡ إِلَيۡكُمۡ ﴿ "Bukankah Aku telah memerintahkan kepada-mu," maksudnya, telah memerintahkan dan mewasiatkan kepada kalian melalui lisan para rasulKu, dan Aku katakan kepada kalian ﴾ يَٰبَنِيٓ ءَادَمَ أَن لَّا تَعۡبُدُواْ ٱلشَّيۡطَٰنَۖ ﴿ "hai Bani Adam, supaya kamu tidak menyem-bah setan," maksudnya, jangan kalian menaatinya.
Cercaan ini termasuk juga di dalamnya cercaan tentang semua jenis kekafiran dan maksiat, karena semuanya merupakan ketaatan kepada setan dan bentuk peribadahan kepadanya. ﴾ إِنَّهُۥ لَكُمۡ عَدُوّٞ مُّبِينٞ ﴿ "Sesungguhnya setan itu musuh yang nyata bagi kamu." Jadi Aku telah memperingatkan kalian darinya dengan peringatan benar-benar dan Aku pun telah mewanti-wanti kalian untuk tidak mematuhi-nya, bahkan Aku pun telah menginformasikan kepada kalian ten-tang apa yang dia serukan kepada kalian.
(61) ﴾ و َ ﴿ "Dan" Aku telah memerintah kalian untuk ber-ibadah kepadaKu dengan mengerjakan perintah-perintahKu dan meninggalkan larangan-laranganKu. ﴾ هَٰذَا ﴿ "Inilah," maksudnya, beribadah kepadaKu, taat kepadaKu, dan mendurhakai setan adalah ﴾ صِرَٰطٞ مُّسۡتَقِيمٞ ﴿ "jalan yang lurus," jadi, ilmu-ilmu jalan yang lurus dan amal-amalnya kembali kepada dua perkara ini.
Maksudnya, namun kalian tidak memelihara perintahKu dan kalian tidak juga mengerjakan wasiatKu, malah kalian mendukung dan membela musuh kalian sendiri.
(62) Maka dari itu ia telah menyesatkan ﴾ مِنكُمۡ جِبِلّٗا كَثِيرًاۖ ﴿ "se-bagian besar di antaramu," artinya, banyak sekali manusia.
﴾ أَفَلَمۡ تَكُونُواْ تَعۡقِلُونَ ﴿ "Maka apakah kamu tidak memikirkan," maksud-nya, apakah kalian tidak mempunyai akal pikiran yang bisa me-merintah kalian untuk berloyalitas kepada Rabb kalian, padahal Dia adalah pelindung kalian yang haq, dan Dia melarang kalian menjadikan musuh bebuyutan kalian sebagai pelindung? Kalau sekiranya kalian mempunyai akal yang sehat, tentu kalian tidak melakukan hal itu.
(63) Apabila kalian telah mematuhi setan, memusuhi Allah yang Maha Pengasih, kalian mendustakan perjumpaan denganNya dan kalian meragukan Hari Kiamat, Negeri Pembalasan, serta ketetapan azab telah pasti terhadap kalian, m a k a ﴾ هَٰذِهِۦ جَهَنَّمُ ٱلَّتِي كُنتُمۡ تُوعَدُونَ ﴿ "inilah Jahannam yang dahulu diancamkan kepada kamu," dan kalian mendustakannya. Maka lihatlah dengan mata kepala kalian! Maka saat itulah hati mereka sangat gelisah, mata mereka terbelalak dan terjadilah al-faza' al-akbar (ketakutan yang besar).
(64) Kemudian Allah menyempurnakan penjelasan di atas dengan menyuruh mereka masuk neraka. Kepada mereka dikata-kan, ﴾ ٱصۡلَوۡهَا ٱلۡيَوۡمَ بِمَا كُنتُمۡ تَكۡفُرُونَ ﴿ "Masuklah kamu ke dalamnya pada hari ini disebabkan kamu dahulu mengingkarinya." Maksudnya, masuklah kalian padanya, ia akan membakar kalian dan kalian diliputi oleh panasnya hingga mencapai puncak panasnya disebabkan keing-karan kalian terhadap ayat-ayat Allah dan kalian mendustakan Rasul-rasulNya.
(65) Allah سبحانه وتعالى berfirman dalam menjelaskan perihal mereka yang sangat mengerikan di dalam negeri kesengsaraan,﴾ ٱلۡيَوۡمَ نَخۡتِمُ عَلَىٰٓ أَفۡوَٰهِهِمۡ ﴿ "Pada hari ini Kami tutup mulut mereka" Kami menjadikan mereka bungkam, tidak bisa berbicara, sehingga mereka tidak dapat mengingkari apa yang telah mereka kerjakan, yaitu kekufuran dan pendustaan. ﴾ وَتُكَلِّمُنَآ أَيۡدِيهِمۡ وَتَشۡهَدُ أَرۡجُلُهُم بِمَا كَانُواْ يَكۡسِبُونَ ﴿ "Dan berkatalah kepada Kami tangan mereka dan memberi kesaksian kaki mereka terhadap apa yang dahulu mereka usahakan." Maksudnya, seluruh anggota tubuh mereka akan memberikan kesaksian terhadap apa yang telah mereka kerjakan, mereka dijadikan berbicara oleh Allah yang telah membuat segala sesuatu dapat berbicara.
(66) ﴾ وَلَوۡ نَشَآءُ لَطَمَسۡنَا عَلَىٰٓ أَعۡيُنِهِمۡ ﴿ "Dan jikalau Kami menghendaki, pastilah Kami hapuskan mata mereka," yaitu dengan cara mengambil penglihatan mereka sebagaimana Kami telah menghapus kemam-puan mereka berbicara. ﴾ فَٱسۡتَبَقُواْ ٱلصِّرَٰطَ ﴿ "Lalu mereka berlomba-lomba menuju jalan." Maksudnya, mereka segera menuju kepadanya, ka-rena ia adalah jalan yang dapat mengantarkan menuju surga.﴾ فَأَنَّىٰ يُبۡصِرُونَ ﴿ "Maka betapakah mereka dapat melihat?" Sebab, pandangan mata mereka telah dihapus.
(67) ﴾ وَلَوۡ نَشَآءُ لَمَسَخۡنَٰهُمۡ عَلَىٰ مَكَانَتِهِمۡ ﴿ "Dan jikalau Kami meng-hendaki, pastilah Kami rubah mereka di tempat mereka berada." Maksud-nya, pasti Kami hilangkan gerak mereka, ﴾ فَمَا ٱسۡتَطَٰعُواْ مُضِيّٗا ﴿ "maka mereka tidak sanggup berjalan lagi" ke depan, ﴾ وَلَا يَرۡجِعُونَ ﴿ "dan tidak pula sanggup kembali" ke belakang untuk bisa jauh dari neraka.
Artinya, mereka, orang-orang kafir itu, telah pasti mendapat ketetapan azab, dan mereka pasti akan disiksa; dan pada saat itu tidak ada tempat lain selain neraka, dan ia telah ditampakkan, dan tidak ada keselamatan bagi siapa pun selain dengan cara menye-berangi shirath (jembatan di atas Jahanam). Dan penyeberangan ini tidak akan mampu dilakukan kecuali oleh ahlul iman yang berjalan dengan diterangi oleh cahaya mereka sendiri. Adapun orang-orang kafir, maka Allah sama sekali tidak memberikan jaminan untuk bisa selamat dari neraka. Maka jika Dia menghendaki, niscaya Dia hapus penglihatan mereka dan membiarkan mereka bergerak, namun mereka tidak tahu bagaimana menuju shirath sekalipun mereka berlomba dan bersegera kepadanya. Dan jika Allah meng-hendaki, niscaya Dia hilangkan gerak mereka hingga mereka tidak bisa maju dan tidak pula bisa mundur. Artinya adalah, mereka tidak bisa menyeberang, hingga mereka sama sekali tidak mendapat keselamatan.
On dira aux polythéistes le Jour de la Résurrection: Distinguez-vous des croyants car il ne convient pas qu’ils soient avec vous, puisque leur rétribution et la vôtre sont différentes et leurs caractéristiques et les vôtres sont dissemblables.
Pada hari Kiamat itu dikatakan kepada kaum musyrikin, "Berpisahlah kalian dari orang-orang yang beriman karena orang-orang yang beriman tidak layak bersama kalian, karena balasan kalian dengan balasan mereka berbeda dan sifat kalian dengan sifat mereka juga berbeda.”
Verrà detto agli idolatri, nel Giorno della Resurrezione: "Distinguetevi dai credenti, non è appropriato per loro stare con voi, in modo che la vostra retribuzione venga separata dalla loro e le vostre caratteristiche vengano separate dalle loro."
A los idólatras se les dirá en el día de la resurrección: “Apártense de los creyentes. No corresponde que estén con ustedes debido a la disparidad en la recompensa de ustedes y la de ellos, y en sus atributos y los de ellos”.
Sasabihin sa mga tagatangging sumampalataya sa Araw ng Pagbangon: "Magpakabukod kayo sa mga mananampalataya sapagkat hindi naaangkop sa kanila na sila ay maging kasama sa inyo dahil sa pagkakaibahan ng ganti sa inyo sa ganti sa kanila at ng mga katangian ninyo sa mga katangian nila.
In verse 59, it was said: وَامْتَازُوا الْيَوْمَ أَيُّهَا الْمُجْرِمُونَ (And get apart (from the believers) today 0 the guilty ones.- 36:59) On the plains of the Resurrection, initially when people rise from their graves, they will be scattered all mixed up as said in the Qur'an: كَأَنَّهُمْ جَرَادٌ مُّنتَشِرٌ- (kaannahum jaradum-muntashir: as if they are scattered locusts - Al-Qamar, 54:7). But, later on, group by group, they will be separated in terms of their deeds - disbelievers at one place and the believers, at another, and sinners at one place and the righteous and the accepted, at another - as it has been stated elsewhere: وَإِذَا النُّفُوسُ زُوِّجَتْ (And when the persons will be divided into pairs- at-Takwir, 81:7) In the said verse, this same distinction to be made has been described.
Kıyamet gününde müşriklere: "Müminlerden ayrılın!" denilir. "Sizin özelliklerinizle onların özellikleri ve sizin karşılığınız ile onların karşılığı birbirinden farklı olduğu için sizin (Müminlerin) onlarla beraber kalmanız uygun olmaz." denilir.
Và vào ngày Phán Xét, những kẻ đa thần sẽ được bảo: "Các ngươi hãy dang ra, hãy tránh ra xa khỏi những người có đức tin, bởi họ không phù hợp ở cùng với các ngươi, để tương phản rõ ràng phần thưởng của các ngươi với phần thưởng của họ, và để tương phản rõ ràng nhóm các ngươi với nhóm của họ."
The Isolation of the Disbelievers and Their Rebuke on the Day of Resurrection
Allah tells us what the end of the disbelievers will be on the Day of Resurrection, when He commands them to get apart from the believers, i.e., to stand apart from the believers. This is like the Ayat:
وَيَوْمَ نَحْشُرُهُمْ جَمِيعًا ثُمَّ نَقُولُ لِلَّذِينَ أَشْرَكُواْ مَكَانَكُمْ أَنتُمْ وَشُرَكَآؤُكُمْ فَزَيَّلْنَا بَيْنَهُمْ
(And the Day whereon We shall gather them all together, then We shall say to those who did set partners in worship with Us: "Stop at your place! You and your partners." Then We shall separate them) (10:28).
وَيَوْمَ تَقُومُ السَّاعَةُ يَوْمَئِذٍ يَتَفَرَّقُونَ
(And on the Day when the Hour will be established -- that Day shall they be separated.) (30:14)
يَوْمَئِذٍ يَصَّدَّعُونَ
(On that Day they shall be divided) (30:43) which means, they will be divided into two separate groups.
احْشُرُواْ الَّذِينَ ظَلَمُواْ وَأَزْوَجَهُمْ وَمَا كَانُواْ يَعْبُدُونَ - مِن دُونِ اللَّهِ فَاهْدُوهُمْ إِلَى صِرَطِ الْجَحِيمِ
((It will be said to the angels): "Assemble those who did wrong, together with their companions and what they used to worship, instead of Allah, and lead them on to the way of flaming Fire (Hell).") (37:22-23).
أَلَمْ أَعْهَدْ إِلَيْكُمْ يبَنِى ءَادَمَ أَن لاَّ تَعْبُدُواْ الشَّيطَـنَ إِنَّهُ لَكُمْ عَدُوٌّ مُّبِينٌ
(Did I not command you, O Children of Adam, that you should not worship Shaytan Verily, he is a plain enemy to you.) This is a rebuke from Allah to the disbelievers among the sons of Adam, those who obey the Shaytan even though he was a plain enemy to them, and they disobeyed Ar-Rahman Who created them and granted them provision. Allah says:
وَأَنِ اعْبُدُونِى هَـذَا صِرَطٌ مُّسْتَقِيمٌ
(And that you should worship Me. That is the straight path.) meaning, `I commanded you in the world to disobey the Shaytan, and I commanded you to worship Me, and this is the straight path, but you followed a different path and you followed the commands of the Shaytan.' Allah says:
وَلَقَدْ أَضَلَّ مِنْكُمْ جِبِلاًّ كَثِيراً
(And indeed he did lead astray a great multitude of you.) meaning, a large number of people. This was the view of Mujahid, Qatadah, As-Suddi and Sufyan bin `Uyaynah.
أَفَلَمْ تَكُونُواْ تَعْقِلُونَ
(Did you not then understand) means, `did you not have any understanding, when you went against the command of your Lord to worship Him alone, with no partner or associate, and you preferred to follow the Shaytan'
59- “Ey günahkârlar! Bugün siz (bir kenara) ayrılın.”
60- “Ey Âdemoğulları! Ben size: Şeytana ibadet etmeyin; çünkü o, sizin için apaçık bir düşmandır” demedim mi?”
61- “(Yalnızca) Bana ibadet edin. İşte dosdoğru yol budur.”
62- “Halbuki o, sizden pek çok nesilleri saptırmıştı. Hiç mi aklınızı kullanmıyordunuz?”
63- “İşte kendisiyle tehdit edildiğiniz cehennem!”
64- “Küfre sapmanızdan ötürü bugün girin oraya!”
65- Bugün Biz ağızlarına mühür vururuz da (dünyada) ne işlediklerini bize elleri söyler ve ayakları şahitlik eder.
66- Eğer dileseydik gözlerini silme kör ederdik de (doğru) yolu bulmak için koşuşurlardı. Ama nasıl görecekler ki?
67- Eğer dileseydik oldukları yerde hilkatlerini değiştirirdik de ne ileri gitmeye ne de geri dönmeye güçleri yetmezdi.
59. Kıyamet gününde günahkârlara şöyle denilecek:“Ey günahkârlar! Bugün siz (bir kenara) ayrılın.” Müminlerden ayrılıp tek başınıza durun. Maksat, cehenneme koymadan önce herkesin gözü önünde onları azarlamaktır. Onlara şöyle diyecek:
60. “Ey Âdemoğulları! Ben size: Şeytana ibadet etmeyin” Ona itaat etmeyin, “çünkü o, sizin için apaçık bir düşmandır” demedim mi?” Ben size peygamberlerin vasıtası ile bu emrimi bildirmedim mi, bunları söylemedim mi? -Bu azarın kapsamına bütün küfür ve günah türleri girmektedir. Çünkü bunların hepsi de şeytana bir itaat ve ibadettir.- Üstelik ben sizi ondan alabildiğine sakındırdım, ona itaat etmeyin diye uyardım ve onun sizi neye davet ettiğini bildirdim.
61. Ayrıca sizlere “(Yalnızca) Bana” emirlerimi yerine getirerek ve yasaklarımı terk ederek “ibadet edin.”diye emir verdim.“İşte dosdoğru yol budur.” Bana ibadet ve itaat etmek, şeytana ise isyan edip karşı çıkmak, doğru yolun ta kendisidir. Dosdoğru yola dair bütün bilgiler ve ameller bu ikisine bağlıdır.
62. Ancak sizler benim bu emrimi yerine getirmediniz, sözümü dinlemediniz. Aksine şeytanı dost edindiniz. Halbuki o şeytan “sizden pek çok nesilleri saptırmıştı. Hiç mi aklınızı kullanmıyordunuz?”
Rabbinizi ve gerçek dostunuzu dost edinmeyi emredecek, sizi en büyük düşmanınızı dost edinmekten alıkoyacak aklınız yok muydu? Eğer sizin doğru işleyen bir aklınız olsa idi elbette böyle yapmazdınız.
63. Şeytana itaat edip Rahman olan Allah’a düşmanlık ettiniz, O’nun huzuruna çıkmayı yalanladınız, amellerin karşılığının verileceği kıyameti reddettiniz ve azap sözü aleyhinize hak oldu; “İşte kendisiyle tehdit edildiğiniz” ve dünyada iken kendisini yalanladığınız “cehennem!” Haydi onu kendi gözlerinizle görün. İşte o vakit kalpler dehşete kapılacak, gözler yerinden fırlayacak ve en büyük korku tahakkuk edecektir.
64. Sonra bu dehşet, cehennem ateşine atılmaları emredilince zirveye çıkacak ve onlara şöyle denilecek:“Küfre sapmanızdan ötürü bugün girin oraya!” Yani bu cehennem ateşine girin de ateşi sizi kavursun ve harareti dört bir yanınızı kuşatsın. Allah’ın âyetlerini inkâr etmiş, Allah’ın peygamberlerini yalanlamış olmanız sebebi ile bu azabınız en ileri dereceye ulaşacaktır.
Yüce Allah, o bedbahtlık yurdundaki korkunç ve dehşetli hallerin açıklanması sadedinde devamla şöyle buyurmaktadır:
65. “Bugün Biz ağızlarına mühür vururuz.”Onları dilsiz kılarız da konuşamazlar. İşledikleri küfür ve yalanlama suçlarını inkâr edemezler.“(dünyada) ne işlediklerini bize elleri söyler ve ayakları şahitlik eder.” Onların kendi azaları işlediklerine tanıklık edecek, her şeyi konuşturan Allah onları da konuşturacaktır.
66. “Eğer dileseydik gözlerini” tıpkı onların konuşma kabiliyetlerini yok ettiğimiz gibi görme imkânlarını da yok ederek “silme kör ederdik de (doğru) yolu bulmak için koşuşurlardı.”Yol bulmak üzere koşuşup dururlardı. Çünkü bu izlemek istedikleri yol, cennete ulaştıracak olan yoldur.“Ama” gözleri silme kör edildiğine göre “nasıl görecekler ki?”
67. “Eğer dileseydik oldukları yerde hilkatlerini değiştirirdik.” Onları hareketsiz kılardık da “ne ileri gitmeye ne de” cehennemden uzaklaşmak için “geri dönmeye güçleri yetmezdi.”
Yani bu kâfirler aleyhine azap sözü hak olmuştur. Artık ceza görmeleri kaçınılmazdır. Böyle bir durumda ise cehennem ateşinden başka bir seçenek olmayacaktır. Bu ateş, onlar tarafından görülecektir. Sırat üzerinden geçmedikçe de hiçbir kimse kurtulamayacaktır. Sırattan ise ancak nurları aydınlığında yürüyen iman ehli kimseler geçebilecektir. Bu kâfirlerin ise cehennem ateşinden kurtulacaklarına dair Allah’tan kendilerine verilmiş bir ahitleri yoktur.
O, dilerse onların gözlerini silme kör yapar, bununla birlikte hareket kabiliyetlerini olduğu gibi bırakabilir. Ancak sırata (yola) doğru gitmek için birbirleri ile yarışacak olsalar bile ona giden doğru yolu bulamayacaklardır. Dilerse de hareket kabiliyetlerini yok eder ve ileri de gidemezler, geri de dönemezler. Maksat onların Sıratı geçemeyeceklerini ve böylelikle kurtulamayacaklarını anlatmaktır.
Ô descendants d’Adam, Ne vous ai-Je pas recommandé et ordonné, par l’intermédiaire de Mes messagers, de ne pas obéir à Satan en vous rendant coupables de mécréance et de péchés. Satan est certainement pour vous un ennemi qui vous voue une hostilité manifeste. Or comment quelqu’un de raisonnable peut-il obéir à son ennemi déclaré ?
Ey âdemoğulları! Çeşitli küfür ve günahlar işleyerek şeytana itaat etmeyin diye resullerimin dili ile vasiyet edip emretmedim mi? Şüphesiz şeytan size husumeti apaçık olan bir düşmandır. Akıllı olan bir kimse kendisine karşı düşmanlığı apaçık görünen böylesi bir düşmana nasıl itaat eder!
Sveznajući Allah obratit će se onima koji nisu vjerovali: “Zar vam nisam naredio, u Svojim objavama i posredstvom poslanikā, da ne robujete šejtanu, svom otvorenom neprijatelju, i da ga ne slušate? Kako priliči onome ko pameti ima da se pokorava onome ko izražava svoje otvoreno neprijateljstvo prema njemu?! ”
¿Acaso Al-lah no los aconsejó e instruyó a través de las palabras de Sus mensajeros y les dijo: “¡Hijos de Adán! No sigan a Satanás perpetrando todo tipo de pecado e incredulidad. Satanás es un claro enemigo para ustedes. ¿Cómo puede una persona sensata seguir a un enemigo suyo que ha hecho manifiesta su enemistad?”
In the present life, good people and bad people live in the same world. But in the life of the Hereafter, these two groups will be separated; the followers of Satan will be with Satan and the subjects of the Most Beneficent God will be with God. Nobody worships Satan per se, but the worshipper of anybody other than God is in fact indirectly the worshipper of Satan.
Hindi ba nagtagubilin Ako sa inyo at nag-utos Ako sa inyo ayon sa mga dila ng mga sugo Ko, at nagsabi Ako sa inyo, O mga anak ni Adan, na huwag kayong tumalima sa demonyo sa pamamagitan ng paggawa ng mga uri ng kawalang-pananampalataya at mga pagsuway? Tunay na ang demonyo para sa inyo ay isang kaaway na maliwanag ang pangangaway. Kaya papaano para sa isang nakapag-iisip na tumalima sa kaaway niya na nagpapakita sa kanya ng pangangaway nito?
Non vi ho forse raccomandato e ordinato, per bocca dei Miei Messaggeri, o Figli di Ǣdem, di non obbedire a Satana, commettendo i più disparati atti di miscredenza e peccati?! In verità Satana è un chiaro nemico: come può una persona saggia obbedire al nemico che mostra apertamente la sua inimicizia?!
In verse 60, it was said: أَلَمْ أَعْهَدْ إِلَيْكُمْ يَا بَنِي آدَمَ أَن لَّا تَعْبُدُوا الشَّيْطَانَ (Did I not direct you, 0 children of 'Adam, that you must not worship the Shaitan, (because) he is an open enemy for you,- 36:60). In other words, this would be said on the day of Qiyamah to all human beings, (even to the Jinn). But, the question remains that the disbelievers did not generally worship the Shaitan. They worshipped idols or other things. Therefore, how does this blame fall on them? The answer is that submitting before some entity in the absolute sense and to obey that entity in word and deed in everything and under all conditions is nothing but worship. Since these people always followed Shaitanic teachings, therefore, they were called the worshipers of the Shaitan - as said in Hadith that a person who, driven by love for money or spouse, starts doing everything that would increase wealth or please the spouse, even at the cost of the displeasure of Allah, is an obedient servant of the silver coin and the obedient servant of the spouse (Abd-ud-dirham, Abd-uz-zawjah).
Há TA đã không chỉ dụ và sắc lệnh cho các ngươi qua những chiếc lưỡi của các vị Thiên Sứ của TA rằng: "Này hỡi con cháu Adam, các ngươi chớ tuân theo Shaytan trong việc phạm vào các loại vô đức tin và tội lỗi. Quả thật, Shaytan là kẻ thù công khai của các ngươi. Làm sao mà một người khôn ngoan có thể tuân theo kẻ thù của y, kẻ thù mà nó đã được công khai cho y?!
Did I not advise and instruct you on the tongues of My messengers and say to you: O children of Adam! Do not follow Satan by committing various types of disbelief and sins. Satan is a clear enemy to you. How can any sensible person follow an enemy of his who has made his enmity clear!
Bukankah Aku sudah berwasiat kepada kalian dan memerintahkan kalian melalui lisan para rasul-Ku dan Aku berfirman kepada kalian, "Wahai Bani Adam! Janganlah mengikuti setan dengan melakukan berbagai macam kekufuran dan kemaksiatan, sesungguhnya setan itu adalah musuh yang nyata bagi kalian." Bagaimana mungkin orang yang berakal mematuhi musuhnya yang menampakkan permusuhannya?
Al-lah los instruyó, hijos de Adán, a fin de que Lo adoraran solo a Él y no para Le vinculen socio alguno. Adorar solo a Al-lah y seguirlo es un camino recto que conduce a Su voluntad y a la entrada al Paraíso. Pero no obedecieron Sus consejos e instrucciones al respecto.
Ô descendants d’Adam, Je vous ai ordonné de M’adorer Seul et de ne rien M’associer. M’adorer Seul et M’obéir est le droit chemin qui mène à Mon agrément et à l’entrée au Paradis. Seulement, vous n’avez pas obéi à ce que je vous ai recommandé et ordonné.
Ey Âdemoğulları! Size, yalnız bana ibadet etmenizi ve bana hiçbir şeyi ortak koşmamanızı emrettim. Yalnız bana ibadet edip ve itaat etmeniz; rızama ve Cennet'e girmenize ulaştıran dosdoğru yoldur. Fakat siz, size vasiyet ettiğime ve yapmanızı emrettiğime itaat etmediniz.
Aku telah memerintahkan kalian -wahai Bani Adam- agar menyembah-Ku semata dan jangan menyekutukan-Ku dengan apa pun. Ibadah kepada-Ku dan menaati-Ku adalah jalan lurus yang menyampaikan kepada rida dan surga-Ku, akan tetapi kalian tidak melakukan apa yang Aku wasiatkan dan perintahkan kepada kalian.
I instructed you, O children of Adam, to worship Me alone and not to associate anything as partners to me. Worshipping Me alone and following Me is a straight path that leads to My pleasure and entry into Paradise. But you did not comply with my advice and instruction in that regard.
“I zar vam nisam stavio u obavezu da samo Mene smatrate jedinim Bogom, da Meni iskreno robujete i da samo Meni poslušni budete? I upravo je to Pravi put, koji vodi do Mog zadovoljstva i Dženneta, ali vi ste drugim putem išli i moje naređenje niste poslušali”
Nag-utos Ako sa inyo, O mga anak ni Adan, na sumamba kayo sa Akin lamang at huwag kayong magtambal sa Akin ng anuman sapagkat ang pagsamba sa Akin lamang at ang pagtalima sa Akin ay isang daang tuwid na nagpapahantong sa pagkalugod Ko at pagpasok sa paraiso, subalit kayo ay hindi sumunod sa itinagubilin Ko sa inyo at ipinag-utos Ko sa inyo.
E vi ho ordinato, o Figli di Ǣdem, di adorare Me solo e di non associarMi nessuno: l'adorazione e l'obbedienza a Me solo è la Retta Via che porta al Mio compiacimento e all'ingresso nel Paradiso; tuttavia, non vi siete attenuti a ciò che vi ho raccomandato e ordinato.
TA (Allah) đã sắc lệnh cho các ngươi - hỡi con cháu Adam - rằng hãy tôn thờ duy nhất mình TA, không được phép tổ hợp TA với bất cứ ai (vật gì). Việc thờ phượng riêng một mình TA và luôn vâng lời TA là con đường ngay thẳng dẫn đến sự hài lòng của TA và dẫn lối đến Thiên Đàng. Thế nhưng, các ngươi đã không tuân theo chỉ dụ và sắc lệnh của TA.
Satanás ha engañado a muchos de ustedes. ¿No poseían entendimiento que pudieran usar, y según un razonamiento sólido les habría llevado a obedecer a su Señor y a adorarlo solo a Él? Y su intelecto debería haber sido suficiente para protegerlos de seguir a Satanás, quien es su enemigo manifiesto.
Satana ha sviato molti di voi. Non avete menti che vi ordinino di obbedire al vostro Dio e di adorare Lui solo, gloria Sua, e che vi mettano in guardia dall'obbedire a Satana, il quale è un vostro chiaro nemico?!
Kesinlikle şeytan, sizden birçok topluluğu saptırmıştı. Rabbinize itaat etmeyi, sadece Allah -Subhanehu ve Teâlâ-'ya ibadet etmeyi, size düşman olan ve düşmanlığı da apaçık olan şeytana itaat etmekten sakınmanızı emreden aklınız yok muydu?
Satan has misled many of you. Did you not have intellects which you could use, and with sound reasoning it would have lead you to obey your Lord and worship only Him (may He be glorified)? And your intellects should have been enough as a safeguard from you following Satan who is your clear enemy.
Và quả thật, Shaytan đã làm lầm lạc đa số các ngươi. Chẳng lẽ các ngươi không có khối óc để hiểu rằng các ngươi được sắc lệnh tuân thủ theo Thượng Đế của các ngươi và tôn thờ duy nhất một mình Ngài - Đấng Vinh Quang - thôi ư?! Chẳng lẽ các ngươi không có khối óc để hiểu ra rằng TA đã cảnh báo các ngươi về việc đi theo Shaytan - kẻ thù công khai của các ngươi ư?!
Setan telah menyesatkan banyak orang dari kalian. Lalu apakah kalian tidak mempunyai akal yang menuntun kalian untuk menaati Tuhan kalian dan menyembah-Nya semata serta memperingatkan kalian agar tidak menaati setan yang merupakan musuh kalian yang sangat nyata?!
Satan a égaré nombre d’entre vous. N’étiez-vous pas pourvus d’une raison qui vous ordonne d’obéir à votre Seigneur et de L’adorer Seul et qui vous avertissait d’obéir à Satan qui est votre ennemi déclaré?
Šejtan je odvratio od vjerovanja mnoge ljude, pa zar nisu imali pameti koja bi ih potaknula da jedino Allaha obožavaju i budu Mu poslušni, i da se pomoću nje sustegnu od stranputice i pokoravanja šejtanu, koji im je bio otvoreni neprijatelj!
Talaga ngang nagligaw and demonyo mula sa inyo ng nilikhang marami. Kaya hindi ba nangyaring mayroon kayong mga isip na nag-uutos sa inyo ng pagtalima sa Panginoon ninyo at pagsamba sa Kanya lamang – kaluwalhatian sa Kanya – at nagbabala sa inyo laban sa pagtalima sa demonyo na isang kaaway na maliwanag ang pangangaway sa inyo?
Ini adalah api neraka Jahanam yang pernah diancamkan kepada kalian di dunia karena kekufuran kalian, saat itu kalian tidak melihatnya, adapun hari ini maka kalian menyaksikannya dengan mata kepala kalian.
İşte size dünyada küfür üzerinde yaşarken vadedilen ve göremediğiniz cehennem budur. Ancak bugün, onu gözlerinizle ayan beyan görüyorsunuz.
This is Hell, which you were warned against in the world for your disbelief. It was a matter of the Ghaib to you, but today here you can witness it with your own eyes.
Este es el Infierno, contra el cual fueron advertidos en el mundo por su incredulidad. Era un asunto de lo oculto para ustedes, pero hoy aquí pueden presenciarlo con sus propios ojos.
هَـذِهِ جَهَنَّمُ الَّتِى كُنتُمْ تُوعَدُونَ
(This is Hell which you were promised!) meaning, `this is what the Messengers warned you about, and you did not believe them.'
اصْلَوْهَا الْيَوْمَ بِمَا كُنتُمْ تَكْفُرُونَ
(Burn (enter) therein this Day, for that you used to disbelieve). This is like the Ayah:
يَوْمَ يُدَعُّونَ إِلَى نَارِ جَهَنَّمَ دَعًّا - هَـذِهِ النَّارُ الَّتِى كُنتُم بِهَا تُكَذِّبُونَ - أَفَسِحْرٌ هَـذَا أَمْ أَنتُمْ لاَ تُبْصِرُونَ
(The Day when they will be pushed down by force to the fire of Hell, with a horrible, forceful pushing. This is the Fire which you used to belie. Is this magic or do you not see) (52:13-15)
The Mouths of the Disbelievers will be sealed on the Day of Resurrection
الْيَوْمَ نَخْتِمُ عَلَى أَفْوَهِهِمْ وَتُكَلِّمُنَآ أَيْدِيهِمْ وَتَشْهَدُ أَرْجُلُهُمْ بِمَا كَانُواْ يَكْسِبُونَ
(This Day, We shall seal up their mouths, and their hands will speak to Us, and their legs will bear witness to what they used to earn.) eThis will be the state of the disbelievers and hypocrites on the Day of Resurrection, when they deny the sins they committed in this world and swear that they did not do that. Allah will seal their mouths and cause their limbs to speak about what they did. Ibn Abi Hatim recorded that Anas bin Malik, may Allah be pleased with him, said, "We were with the Prophet and he smiled so broadly that his molar could be seen, then he said:
«أَتَدْرُونَ مِمَّ أَضْحَكُ؟»
(Do you know why I am smiling) We said, `Allah and His Messenger know best.' He said:
«مِنْ مُجَادَلَةِ الْعَبْدِ رَبَّهُ يَوْمَ الْقِيَامَةِ، يَقُولُ: رَبِّ أَلَمْ تُجِرْنِي مِنَ الظُّلْمِ؟ فَيَقُولُ: بَلَى، فَيَقُولُ: لَا أُجِيزُ عَلَيَّ إِلَّا شَاهِدًا مِنْ نَفْسِي، فَيَقُولُ: كَفَى بِنَفْسِكَ الْيَوْمَ عَلَيْكَ حَسِيبًا، وَبِالْكِرَامِ الْكَاتِبِينَ شُهُودًا، فَيُخْتَمُ عَلَى فِيهِ، وَيُقَالُ لِأَرْكَانِهِ: انْطِقِي فَتَنْطِقَ بِعَمَلِهِ، ثُمَّ يُخَلَّى بَيْنَهُ وَبَيْنَ الْكَلَامِ، فَيَقُولُ: بُعْدًا لَكُنَّ وَسُحْقًا، فَعَنْكُنَّ كُنْتُ أُنَاضِل»
(Because of the way a servant will argue with his Lord on the Day of Resurrection. He will say, "O Lord, will You not protect me from injustice" Allah will say, "Of course." He will say, "I will not accept any witness against me except from myself." Allah will say, "Today you will be a sufficient witness against yourself, and the honorable scribes will serve as witnesses against you." Then his mouth will be sealed, and it will be said to his faculties, "Speak!" So they will speak of what he did. Then he will be permitted to speak, and he will say, "May you be doomed! It was for you that I was fighting.")" This was recorded by Muslim and An-Nasa'i. Ibn Jarir narrated that Abu Musa Al-Ash`ari, may Allah be pleased with him, said, "The believer will be called to account on the Day of Resurrection, and his Lord will show him his deeds, just between him and His Lord. He will admit it and will say, `Yes, O Lord, I did do that.' Then Allah will forgive him his sins and conceal them, and no creature on earth will see any of those sins, but his good deeds will be seen, and he will want all the people to see them. Then the disbeliever and the hypocrite will be brought to account, and his Lord will show him his deeds and he will deny them, saying, `O Lord, by Your glory, this angel has written down things that I did not do.' The angel will say to him, `Did you not do such and such on such a day and in such a place' He will say, `No, by Your glory, I did not do that.' When he says this, Allah will seal his mouth." Abu Musa Al-Ash`ari, may Allah be pleased with him, said, "I think that the first part of his body to speak will be his right thigh." Then he recited:
الْيَوْمَ نَخْتِمُ عَلَى أَفْوَهِهِمْ وَتُكَلِّمُنَآ أَيْدِيهِمْ وَتَشْهَدُ أَرْجُلُهُمْ بِمَا كَانُواْ يَكْسِبُونَ
(This Day, We shall seal up their mouths, and their hands will speak to Us, and their legs will bear witness to what they used to earn).
وَلَوْ نَشَآءُ لَطَمَسْنَا عَلَى أَعْيُنِهِمْ فَاسْتَبَقُواْ الصِّرَطَ فَأَنَّى يُبْصِرُونَ
(And if it had been Our will, We would surely have wiped out their eyes, so that they would struggle for the path, how then would they see) `Ali bin Abi Talhah reported that Ibn `Abbas, may Allah be pleased with him, explained it: "Allah says, `If We willed, We could have misguided them all away from true guidance, so how could they be guided" And on one occasion he said, "`We could have blinded them."' Al-Hasan Al-Basri said, "If Allah willed, He could have covered their eyes and made them blind, stumbling about." Mujahid, Abu Salih, Qatadah and As-Suddi said, "So that they would struggle for the path, i.e., the right way." Ibn Zayd said, "The meaning of path here is the truth -- `How could they see when We have covered their eyes"' Al-`Awfi reported that Ibn `Abbas, may Allah be pleased with him said:
فَأَنَّى يُبْصِرُونَ
(how then would they see) "They would not see the truth."
وَلَوْ نَشَآءُ لَمَسَخْنَـهُمْ عَلَى مَكَــنَتِهِمْ
(And if it had been Our will, We could have transformed them in their places.) Al-`Awfi reported that Ibn `Abbas, may Allah be pleased with him, said; "`We could have destroyed them." As-Suddi said, "`We could have changed their form." Abu Salih said, "`We could have turned them to stone." Al-Hasan Al-Basri and Qatadah said, "`We could have caused them to sit on their feet." Allah says:
فَمَا اسْتَطَـعُواْ مُضِيّاً
(Then they would have been unable to go forward) meaning, move to the front,
وَلاَ يَرْجِعُونَ
(nor they could have turned back.) meaning, move backwards. They would have remained static, unable to move forwards or backwards.
Evo ovo je rasplamsala paklena vatra za koju vam se prijetilo na dunjaluku, da ćete u njoj gorjeti budete li nevjernici poricatelji. Na dunjaluku Džehennem je bio gajb, onostrano, a na Ahiretu bit će nešto što će ljudi vidjeti.
Voici l’Enfer que l’on vous promettait dans le bas monde en rétribution pour votre mécréance et que vous ne voyiez pas mais aujourd’hui, vous le voyez de vos yeux.
Questo è l'inferno che vi è stato promesso in vita, a causa della vostra miscredenza, ed esso vi era ignoto; tuttavia, oggi lo state vedendo con i vostri occhi.
Ito ay ang Impiyerno na dati kayong pinangangakuan nito sa Mundo dahil sa kawalang-pananampalataya ninyo at dati itong nakalingid sa inyo. Ngayong Araw naman, heto kayo: nakikita ninyo ito ng pagkakita ng mata.
Đây chính là Hỏa Ngục mà các ngươi đã từng hứa hẹn khi còn ở trên trần gian vì tội vô đức tin của các ngươi. Nó là thứ đã từng vô hình đối với các ngươi nhưng giờ đây các ngươi đã tận mắt nhìn thấy Nó.
Pumasok kayo rito ngayong araw at tumingin kayo ng init nito dahilan sa kawalang-pananampalataya ninyo kay Allāh sa buhay ninyong pangmundo."
Pada hari ini, masuklah kalian ke dalamnya dan rasakanlah panasnya karena kekufuran kalian kepada Allah semasa kalian hidup di dunia.
Zato sad ulazite u Džehennem, pržite se u njemu i kušajte njegovu žestinu! To vam je kazna zato što niste vjerovali na dunjaluku.
Dünya hayatında Allah'a olan küfrünüz sebebiyle bugün oraya girin ve sıcaklığının acısını çekin.
Entratevi oggi e soffrite il suo ardore, poiché non avete creduto in Allāh nella vostra vita terrena.
Ingresen hoy y sufran de su calor, permaneciendo allí para siempre a causa de su rechazo a Al‑lah en su vida mundana.
Enter it today and suffer from its heat remaining therein forever on account of your rejection of Allah in your worldly life.
Ngay hôm nay, các ngươi hãy đi vào Hỏa Ngục, các ngươi hãy hứng chịu cái nóng của Nó bởi sự vô đức tin nơi Allah của các ngươi lúc còn sống ở trên trần thế.
Entrez-y aujourd’hui et endurez sa chaleur pour votre mécréance durant votre vie dans le bas monde.
Pada hari ini, Kami menutup mulut mereka rapat-rapat, sehingga mereka menjadi bisu dan tidak mampu berbicara untuk mengingkari kekufuran dan kemaksiatan yang mereka kerjakan di dunia. Namun, Kami menjadikan tangan mereka berbicara pada Kami untuk menyampaikan apa yang dilakukannya di dunia, lalu kaki mereka memberikan kesaksian atas apa yang mereka lakukan berupa kemaksiatan dan ia berjalan kepadanya.
Hoy Al-lah sellará sus bocas y se volverán mudos, incapaces de negar la incredulidad y los pecados que cometieron. Sus manos hablarán sobre lo que hicieron en el mundo. Sus pies testificarán sobre los pecados que perpetraron y hacia los que se dirigieron.
Oggi sigilliamo le loro bocche, rendendoli muti, privi di parola, incapaci di rinnegare le loro condizioni di miscredenza e peccati in cui versavano, mentre le loro mani Ci parleranno per loro conto, narrando ciò che compievano in vita, e i loro piedi testimonieranno dei peccati che commettevano e a cui andavano incontro.
Today, I will seal their mouths and they will become mute not able to deny the disbelief and sins they committed. Their hands will speak to us about what they did in the world. Their feet will testify about the sins they perpetrated and walked towards.
In verse 65, it was said: الْيَوْمَ نَخْتِمُ عَلَىٰ أَفْوَاهِهِمْ (Today We will set a seal on their mouths). On the day of Resurrection, when comes the time to account for deeds, everyone will be free to offer any excuse one has. But, Mushriks, the practitioners of shirk, those who associate partners in the pristine divinity of Allah Ta’ ala, will declare on oaths that they never had anything to do with shirk and kufr: وَاللَّـهِ رَبِّنَا مَا كُنَّا مُشْرِكِينَ (By Allah, our Lord, we ascribed no partners to Allah - A1-An` am, 6:23).
And some of them will also say that they were free of whatever the angels had written down in their book of deeds. At that time, Allah Ta’ ala will put a seal on their mouths, so that they would not speak. Then, He will give power of speech to their own body parts, the hands and the feet, who will testify to all their deeds as court witnesses against them. As for the present verse, it mentions the speaking of hands and feet only. In another verse, mentioned there is the speaking of one's ear, eye and skin: شَهِدَ عَلَيْهِمْ سَمْعُهُمْ وَأَبْصَارُهُمْ وَجُلُودُهُم ' (their ears and their eyes and their skins will testify against them - 41:20). As for what has been said at one place: تَشْهَدُ عَلَيْهِمْ أَلْسِنَتُهُمْ (and their tongues will testify against them - An-Nur, 24:24), it is not contrary to 'putting a seal on their mouths' because putting a seal means that they will be unable to say anything out of their own volition. Their tongue will speak counter to their personal choice and will testify to the truth.
As for the question how these parts of the body would acquire power of speech, the Qur'an has already answered that by saying: أَنطَقَنَا اللَّـهُ الَّذِي أَنطَقَ كُلَّ شَيْءٍ (Why did you testify against us? - 41:21) that is, these parts of the body will say that Allah, who has given power of speech to all things endowed with the ability to speak, has also enabled us to speak.
O gün, onların ağızlarını mühürleriz. Üzerinde bulundukları küfür ve işlemiş oldukları günahları konuşup inkâr edemeyen dilsiz gibi olurlar. Bizimle elleri dünyada yaptıklarını konuşacak ve ayakları da işlemiş oldukları ve gittikleri günahlara şahitlik edecektir.
Ngày Hôm nay, TA (Allah) sẽ khóa miệng chúng lại, chúng trở nên căm lặng không thể chối cải về những gì mà chúng đã từng vô đức tin và trái lệnh. TA sẽ khiến đôi tay của chúng nói chuyện để tố cáo chúng về những gì mà đã từng làm ở trần gian, TA để cho đôi chân của chúng làm nhân chứng cho những tội lỗi mà chúng đã từng bước đi đến với nó.
Na Dan ustanuća, Allah, džellešanuhu, zapečatit će usta nevjernicima i oni neće govoriti – ruke će njihove govoriti šta su radile, a noge će svjedočiti o grijesima koje su činile, tj. da su radi harama koračale.
Ce jour-là, Nous scellerons leurs bouches et les rendrons muets, les rendant incapables de nier leur mécréance et leurs péchés. Ce seront leurs mains qui Nous parlerons de ce qu’elles ont fait dans le bas monde et leurs pieds des péchés vers lesquels ils se rendaient.
Sa Araw na iyon, magsasara Kami sa mga bibig nila kaya sila ay magiging mga pipi. Hindi sila makapagsasalita ng pagtutol sa dati nilang taglay na kawalang-pananampalataya at mga pagsuway. Magsasalita sa Amin ang mga kamay nila hinggil sa ginawa ng mga ito sa Mundo. Sasaksi ang mga paa nila hinggil sa dati nilang ginagawa na mga pagsuway at nilalakad.
Modern research has proved that a man’s skin is a form of record on which his utterances are recorded and from where they can also be reproduced. This is a sign which makes it understandable that in the Hereafter man’s entire being would bear witness to his deeds.
Da je Svemogući Allah htio, oduzeo bi nevjernicima vid, kao što je zapečatio njihova usta, pa bi požurili preći preko sirat-ćuprije. Da im je Allah vid oduzeo, kako bi uopće vidjeli kuda kroče htijući preko nje preći?
Eğer onların gözlerini kör etmeyi dileseydik, kör ederdik ve hiç görmezlerdi. Sonra, Sırat köprüsünden cennete doğru geçmek için birbirleriyle yarışırlardı. Fakat gözleri kör olduktan sonra onu geçmeleri artık çok uzak bir ihtimal olurdu.
E se volessimo privarli della vista, lo avremmo fatto, in modo da renderli incapaci di vedere, e così avrebbero fatto a gara per raggiungere il Șirāţ (Ponte che conduce al Paradiso), cercando di attraversarlo per raggiungere il Paradiso; tuttavia, sarebbe difficile per loro attraversarlo mentre sono privi della vista.
Kung sakaling niloloob Namin ang pagpapaalis ng mga paningin nila ay talaga sanang nagpaalis Kami ng mga ito kaya hindi sila nakakita saka mag-uunahan sila tungo sa landasin upang makatawid mula roon patungo sa paraiso ngunit imposible na makatawid sila yayamang naalis nga ang mga paningin nila.
Si hubiera querido quitarles la vista, Al-lah lo hubiera hecho y no podrían ver, del mismo modo que les selló la boca y no pudieron hablar. Entonces se habrían apresurado para cruzar el camino al Paraíso, pero es difícil que puedan cruzar cuando su vista se haya ido.
Si Nous voulions les priver de vue, Nous le ferions et lorsqu’ils se précipiteront vers le pont Şirâṭ afin de le traverser et d’entrer au Paradis, ils en seront alors incapables.
Seandainya Kami berkehendak untuk melenyapkan penglihatan mereka, niscaya Kami melenyapkannya sehingga mereka tidak bisa melihat. Kemudian mereka bergegas menuju sirat untuk melewatinya menuju surga, namun mana mungkin mereka akan menyeberanginya padahal penglihatan mereka telah tiada.
If I had willed to take away their sight I would have done so and they will not be able to see, just as I sealed their mouths and they were not able to speak. They would have then rushed towards the path to cross over it into Paradise, but it is unlikely that they will cross over when their sight is gone.
Và nếu muốn TA (Allah) sẽ lấy đi ánh sáng của chúng khiến chúng bước đi trong sự tăm tối mù lòa. Chúng tranh nhau chạy đến chiếc cầu Sirat hầu đi qua để đến với Thiên Đàng nhưng chúng làm sao có thể đi qua được trong khi đôi mắt của chúng đã bị mù lòa.
If I had willed to alter their form and make them sit on their feet I would have altered their form and made them sit on their feet, and they will not be able to move from their place nor will they be able to move forward nor backward.
Seandainya Kami berkehendak untuk merubah bentuk penciptaan mereka dan mendudukkan mereka di atas kaki-kaki mereka, niscaya Kami merubah bentuk penciptaan mereka dan mendudukkan mereka di atas kaki-kaki mereka, sehingga mereka tidak bisa meninggalkan tempat mereka dan tidak bisa maju ke depan atau mundur ke belakang.
Se avessimo voluto mutare la loro forma e farli sedere sui loro piedi, lo avremmo fatto, e li avremmo fatti sedere sui loro piedi, così da non potersi muovere e andare avanti, né tornare indietro.
Kung sakaling niloloob Namin ang pagpapaiba sa pagkakalikha sa kanila at pagpapaupo sa kanila sa mga paa nila ay talaga sanang nagpaiba Kami sa pagkakalikha sa kanila at nagpaupo Kami sa kanila sa mga paa nila, kaya hindi sila makakakaya na umalis sa lugar nila at hindi sila makakakaya ng isang pagpunta sa harapan ni ng isang pagbalik sa hulihan.
Si Nous voulions changer leur apparence et les figer sur des pattes, Nous le ferions et ils seraient incapables de quitter leurs places: ni d’avancer ni de reculer.
Và nếu muốn, TA (Allah) sẽ khiến cho chúng đứng yên tại chỗ trên đôi chân của chúng, chúng không thể di chuyển khỏi vị trí của chúng, chúng không thể bước tới phía trước cũng không thể bước lui về phía sau.
Eğer onların yaratılışını ve ayakları üzerine oturmalarını dileseydik, bunu yapardık. Oldukları yerden bir yere kımıldamaya güç yetiremezlerdi. Ne ileri, ne de geri gidebilirlerdi.
Si hubiera querido modificar su forma y hacer que se sentaran sobre sus pies, Al-lah habría alterado su forma y los habría hecho sentar sobre sus pies, y no serían capaces de moverse de su lugar ni podrían avanzar ni retroceder.
Da je htio, Allah, džellešanuhu, mogao je nevjernike pretvoriti u neka druga stvorenja, pa bi ostali na svojim mjestima i ne bi mogli ići naprijed, a niti bi se mogli vratiti.
A quien sea que Él le haya extendido la vida mediante un largo período de tiempo, Él lo puede devolver a la etapa de debilidad. ¿Acaso no piensan con su intelecto, o no comprenden que esta morada no es permanente e inmortal y que la morada eterna es la del Más Allá?
"Dan barangsiapa yang Kami panjangkan umurnya niscaya Kami kembalikan mereka kepada kejadiannya. Maka apakah mereka tidak memikirkan?" (Yasin: 68).
(68) Allah سبحانه وتعالى berfirman, ﴾ وَمَن نُّعَمِّرۡهُ ﴿ "Dan barangsiapa yang Kami panjangkan umurnya" di antara manusia ini, ﴾ نُنَكِّسۡهُ فِي ٱلۡخَلۡقِۚ ﴿ "niscaya Kami kembalikan mereka kepada kejadiannya," niscaya ia kem-bali kepada kondisi awal ia diciptakan, yaitu kondisi lemah, lemah akal, dan lemah kekuatan. ﴾ أَفَلَا يَعۡقِلُونَ ﴿ "Maka apakah mereka tidak me-mikirkan," bahwa seorang manusia itu kurang (lemah) dari segala sisi? Maka hendaklah mereka memanfaatkan kekuatan dan akal pikiran mereka dan menggunakannya dalam ketaatan kepada Rabbnya.
Ang sinumang pinahaba Namin sa buhay niya kabilang sa mga tao sa pamamagitan ng pagpapahaba sa edad niya ay magpapabalik Kami sa kanya sa yugto ng kahinaan. Kaya hindi ba sila nag-iisip-isip gamit ng mga isip nila at nakatatalos na itong tahanan [sa Mundo] ay hindi tahanan ng pananatili ni kawalang-hanggan, at na ang tahanang mananatili ay ang tahanan sa Kabilang-buhay?
Allah tells us that the longer the son of Adam lives, the more he becomes weak after being strong, and incapable after being able and active
This is like the Ayah:
اللَّهُ الَّذِى خَلَقَكُمْ مِّن ضَعْفٍ ثُمَّ جَعَلَ مِن بَعْدِ ضَعْفٍ قُوَّةٍ ثُمَّ جَعَلَ مِن بَعْدِ قُوَّةٍ ضَعْفاً وَشَيْبَةً يَخْلُقُ مَا يَشَآءُ وَهُوَ الْعَلِيمُ الْقَدِيرُ
(Allah is He Who created you in (a state of) weakness, then gave you strength after weakness, then after strength gave weakness and gray hair. He creates what He wills. And it is He Who is the All-Knowing, the All-Powerful.) (30:54). And Allah says:
وَمِنكُمْ مَّن يُرَدُّ إِلَى أَرْذَلِ الْعُمُرِ لِكَيْلاَ يَعْلَمَ مِن بَعْدِ عِلْمٍ شَيْئاً
(And among you there is he who is brought back to the miserable old age, so that he knows nothing after having known) (22:5). The meaning here -- and Allah knows best -- is that Allah is telling us that this world is transient and will come to an end, it is not eternal and lasting. Allah says:
أَفَلاَ يَعْقِلُونَ
(Will they not then understand) meaning, will they not think about how they were created, then they become gray-haired, then they become old and senile, so that they may know that they were created for another world that is not transient and will not pass away, and from which there is no way out, which is the Hereafter.
Allah does not teach His Messenger Poetry
وَمَا عَلَّمْنَـهُ الشِّعْرَ وَمَا يَنبَغِى لَهُ
(And We have not taught him poetry, nor is it suitable for him.) Allah tells us that He has not taught His Prophet Muhammad ﷺ poetry.
وَمَا يَنبَغِى لَهُ
(nor is it suitable for him.) means, he did not know how to compose it, he did not like it and he had no natural inclination towards it. It was narrated that he never memorized a stanza of poetry with the correct meter or rhyme -- he would transpose words or memorize it incompletely. In Ad-Dala'il, Al-Bayhaqi recorded that the Messenger of Allah ﷺ said to Al-`Abbas bin Mirdas As-Sulami, may Allah be pleased with him:
«أَنْتَ الْقَائِلُ: أَتَجْعَلُ نَهْبِي وَنَهْبَ الْعُبَيدِ بَيْنَ الْأَقْرَعِ وَعُيَيْنَة»
(You are the one who said: "Do you distribute my booty and the booty of the servants between Al-Aqra` and `Uyainah.") He said, "It is `Uyainah and Al-Aqra`." He said:
«الْكُلُّ سَوَاء»
(It is all the same.) i.e., it means the same thing. And Allah knows best. This is because Allah taught him the Qur'an, which
لاَّ يَأْتِيهِ الْبَـطِلُ مِن بَيْنِ يَدَيْهِ وَلاَ مِنْ خَلْفِهِ تَنزِيلٌ مِّنْ حَكِيمٍ حَمِيدٍ
(Falsehood cannot come to it from before it or behind it; sent down by the All-Wise, Worthy of all praise.) (41:42). This is not poetry, as some of the ignorant disbelievers of the Quraysh claimed; neither is it sorcery, a fabrication or a magic spell, as the misguided and ignorant people variously suggested. The Prophet was naturally disinclined to compose verse, and was forbidden to do so by Divine Law.
إِنْ هُوَ إِلاَّ ذِكْرٌ وَقُرْءَانٌ مُّبِينٌ
(This is only a Reminder and a plain Qur'an.) means, it is clear and self-explanatory to the one who ponders and comprehends its meanings, Allah says:
لِّيُنذِرَ مَن كَانَ حَيّاً
(That he or it may give warning to him who is living,) meaning, so that this plain Qur'an might warn every living person on the face of the earth. This is like the Ayat:
لاٌّنذِرَكُمْ بِهِ وَمَن بَلَغَ
(that I may therewith warn you and whomsoever it may reach) (6:19).
وَمَن يَكْفُرْ بِهِ مِنَ الاٌّحْزَابِ فَالنَّارُ مَوْعِدُهُ
(but those of the sects that reject it, the Fire will be their promised meeting place) (11:17). Those who will benefit from his warning will be those whose hearts are alive and who have enlightened insight, as Qatadah said, "Alive of heart and alive of insight." Ad-Dahhak said, "This means wise."
وَيَحِقَّ الْقَوْلُ عَلَى الْكَـفِرِينَ
(and that Word may be justified against the disbelievers.) means, it is a mercy to the believers and evidence against the disbelievers.
68- Kime uzun ömür verirsek yaratılışta onu tam tersine çeviririz. Hala akıllarını kullanmayacaklar mı?
68. Biz Ademoğullarından “kime uzun ömür verirsek yaratılışta onu tam tersine çeviririz.”Yani ilk zayıflık haline, aklının ve gücünün zayıf olduğu döneme geri döner.“Hala akıllarını kullanmayacaklar mı?” Ademoğlunun her bakımdan eksik olduğunu düşünmeyecekler mi ki akıllarını ve güçlerini toplayıp bunları Rablerine itaat uğrunda kullansınlar.
Celui parmi les gens dont Nous allongeons la durée de vie, Nous le faisons retourner à un état de faiblesse. Ne réfléchissent-ils pas et ne s'aperçoivent-ils pas que cette demeure n’est pas une demeure éternelle et que seul l’au-delà en est une?
Manusia siapa pun yang Kami panjangkan hidupnya dengan menambah umurnya maka Kami kembalikan dia ke masa lemah. Apakah mereka tidak memikirkan dengan akal mereka dan mengetahui bahwa alam ini bukan alam kekekalan dan keabadian dan bahwa alam yang kekal adalah alam akhirat.
Whoever’s life I extend by lengthening his lifespan, I return him to the stage of weakness. Do they not think with their intellect and understand that this abode is not one of permanence and immortality and that the everlasting abode is that of the Hereafter!
In the last of the verses cited above, it was said: وَمَن نُّعَمِّرْهُ نُنَكِّسْهُ فِي الْخَلْقِ أَفَلَا يَعْقِلُونَ (And whomsoever We give long life, we reverse him in creation. Do they then not have sense?). The word: نُّعَمِّر (nu'ammir: We give a long life) in this verse has been derived from: تَمِیر (ta` mir) which means to prolong years of life. And the word: نُنَكِّسْهُ (nunakkishu) is a derivation from: تَنکِیس (tankis) which means to reverse, invert or turn upside down. In this verse, Allah Ta’ ala has described yet another manifestation of His perfect power and eloquent wisdom in that every living being lies under the free will of Allah Ta’ ala all the time. The process of nature is going on. The thing started from a lifeless drop. Wrapped with three layers of darkness in the womb of the mother, that which came to be was this essence of the universe, and a small world in its own right. Countless was the number of most delicate mechanisms that were embedded into its life form. Then it was made to come alive with the infusion of the spirit. After having been nourished and grown for nine months inside the womb of the mother, a perfect human being came into this world. Of course, perfect it was, but the body it had was weak. Nature took care of that by placing in the breast of the mother food that would suit an infant's physical requirement. This gave it the gradual supply of needed energy. From that time to the time of youth, passed many stages and then came a strong body at its total bloom. Then came claims of the power thus acquired and rose the desire to defeat every conceivable adversary.
But, that was not the end. When the creator and master of this new aspirant into the world decided otherwise, all these strengths started waning. Even the decline was not sudden. It took time. There were countless stages. Finally, came the fag end of the years of life. Once there, just imagine, has this person not reached back into the stage of one's childhood. Habits started changing. Reflexes became different. Things that used to be the dearest started appearing hateful. What was comfort once turned into suffering. This is what the Qur'an calls "tankis," that is, being turned upside down. One trusts what one sees with one's own eyes and what one hears with one's own ears in the life of this world. This too does not remain trustworthy during the later years of old age. Clearly understanding what is being said becomes difficult because one becomes hard of hearing. The same thing happens to the sense of sight that becomes weak. One cannot see well enough. The classical Arab poet, al-Mutanabbi has said:
و من صحب الدّنیا طویلا تقلَّبّت ---- علی عینہٖ حَتّٰی یری صدقھا کذبا
And for one who lives long in the world, it will turn upside down right before his eyes to the extent that what he saw as truth will start appearing to be a lie.
Not only that this major change in man's frame of existence is a standing manifestation of the unique power of Allah Ta’ ala, it is also a great favor to him. Is it not that all strengths the supreme Creator has placed in the living presence of man are, in reality, the God-given functional devices issued to him with the clarification that they were neither his property nor were they everlasting and that, finally, they will be taken back from him. This obviously required that, once came the time of such take over, all such strengths should have been taken back simultaneously. But, the most merciful and sublime Lord has not elected to do that. Instead, He has allowed that these strengths be taken back in installments that too are prominently long and spaced apart. Thus, these are taken back gradually, bit by bit, so that one gets alerted and starts getting ready to embark on the ultimate journey of the Hereafter. And Allah knows best.
Onog koga Allah, džellešanuhu, poživi do pozne starosti, vrati u prvu etapu života, etapu slabosti, pa zar oni koji neće da vjeruju ne razmisle, koristeći se razumom, o tome da je ovaj svijet prolazan i da je Ahiret vječna kuća.
İnsanlardan kime uzun ömür verirsek, onu sonra ömrünün zayıflık merhalesine geri döndürürüz. Bu gerçeklere rağmen, dünya yurdunun bir bekâ ve ebedilik yurdu olmadığını, ebedilik yurdunun ahiret diyarı olduğunu hâlâ akledip idrak etmeyecekler mi?
E la gente a cui concediamo lunga vita, estendendola, la facciamo tornare a condizioni di debolezza, incapace di ragionare con la propria mente, così da rendersi conto che questa dimora non è la dimora dell'eternità; piuttosto, la dimora eterna è l'Aldilà.
Man has been endowed with eyes, hands and legs and numerous such blessings, but instead of being thankful, he takes these blessings for granted. It is a fact that these features were not created by man himself, instead his Creator blessed him with them. He must therefore realize their importance, for what would man do, if the Creator decided to withdraw His blessings. Man gets a glimpse of this possibility at the onset of old age. When a man grows very old, all his powers are taken away from him, so much so that he becomes as weak and helpless as he was as a small child. But, man is so foolish that he does not learn a lesson from this.
Và những ai trong nhân loại được TA (Allah) kéo dài cuộc sống của y làm cho y sống thọ thêm thì TA sẽ biến y trở lại thành một người yếu ớt. Há chúng không chịu suy nghĩ để ngộ ra rằng trần gian này chỉ là cuộc sống tạm bợ và cuộc sống Đời Sau mới là vĩnh hằng ư?!
Non insegnammo a Muħammed, pace e benedizione di Allāh su di lui ﷺ, delle poesie, e ciò non gli si addice, poiché questa non è una sua abitudine e non si addice al suo ruolo, affinché le vostre affermazioni che egli sia un poeta non prevalgano. Non gli abbiamo insegnato altro che preghiere e chiaro Corano, per chi vi riflette.
Hindi Kami nagturo kay Muḥammad – ang basbas at ang pagbati ng kapayapaan ay sumakanya – ng tula. Hindi nararapat para sa kanya iyon dahil ito ay hindi bahagi ng kalikasan niya at hindi humihiling nito ang pagkalalang sa kanya, para tumumpak para sa inyo ang pagsasabing siya raw ay manunula. Walang iba ang itinuro Namin sa kanya kundi isang paalaala at isang Qur'ān na maliwanag para sa sinumang nagnilay-nilay nito.
"Dan Kami tidak mengajarkan syair kepadanya, dan tidak-lah layak baginya. Al-Qur`an itu tidak lain hanyalah pelajaran dan kitab yang memberi penerangan, supaya dia memberi peringatan kepada orang-orang yang hidup dan supaya pastilah ketetapan terhadap orang-orang kafir." (Yasin: 69-70).
(69) Allah سبحانه وتعالى menyucikan nabiNya, Muhammad a dari tuduhan yang dialamatkan oleh kaum musyrikin kepadanya, yaitu bahwa dia adalah seorang penyair, dan apa yang ia bawa (al-Qur`an) itu adalah syair. Maka Allah berfirman, ﴾ وَمَا عَلَّمۡنَٰهُ ٱلشِّعۡرَ وَمَا يَنۢبَغِي لَهُۥٓۚ ﴿ "Dan Kami tidak mengajarkan syair kepadanya (Nabi Muhammad), dan tidak-lah layak baginya" menjadi seorang penyair. Maksudnya, ini terma-suk kategori mustahil kalau beliau menjadi seorang penyair, sebab beliau adalah orang yang cerdas dan mendapat petunjuk, sedang-kan para penyair itu sesat dan diikuti oleh orang-orang yang sesat; dan juga karena sesungguhnya Allah سبحانه وتعالى telah melumpuhkan semua syubhat (tuduhan-tuduhan miring, pent) dari Rasulullah a yang dihembuskan oleh orang-orang yang sesat.
Allah membantah kalau Nabi a itu bisa membaca atau me-nulis dan Dia menginformasikan bahwa Dia tidak pernah menga-jarkan syair kepadanya dan itu tidak pantas baginya,﴾ إِنۡ هُوَ إِلَّا ذِكۡرٞ وَقُرۡءَانٞ مُّبِينٞ ﴿ "al-Qur`an itu tidak lain hanyalah pelajaran dan kitab yang memberi penerangan." Maksudnya, tidaklah apa yang dibawa oleh Muhammad a ini melainkan pelajaran yang dapat dipelajari oleh orang-orang yang berakal mengenai tuntutan-tuntutan agama, ia mencakup semuanya secara sempurna, dan ia juga mengingatkan akal kepada apa yang telah Allah pusatkan di dalam fitrahnya, yaitu perintah kepada segala yang baik dan larangan dari segala yang buruk.
﴾ وَقُرۡءَانٞ مُّبِينٞ ﴿ "Kitab yang memberi penerangan." Maksudnya, me-nerangkan segala yang dibutuhkan penjelasannya. Maka dari itu ma'mûl (objek penderita)nya tidak disebutkan, agar menunjukkan bahwa al-Qur`an itu menjelaskan seluruh yang haq dengan dalil-dalilnya yang terperinci dan global, dan yang batil dengan dalil-dalil yang menunjukkan kebatilannya. Allah menurunkannya se-demikian rupa kepada RasulNya.
(70) ﴾ لِّيُنذِرَ مَن كَانَ حَيّٗا ﴿ "Supaya dia (Nabi Muhammad) memberi peringatan kepada orang-orang yang hidup," maksudnya, yang hidup hatinya dan sadar. Dialah orang yang bisa menjadi baik di atas al-Qur`an ini dan bertambah ilmu dan amal darinya. Dan al-Qur`an bagi hatinya laksana hujan bagi tanah yang subur lagi bersih. ﴾ وَيَحِقَّ ٱلۡقَوۡلُ عَلَى ٱلۡكَٰفِرِينَ ﴿ "Dan supaya pastilah ketetapan terhadap orang-orang kafir," karena hujjah Allah telah ditegakkan terhadap mereka dan protes mereka terputus, sehingga tidak ada sedikitpun alasan dan syubhat yang masih tersisa yang mereka miliki yang bisa mereka jadikan dalil.
Biz, Muhammed -sallallahu aleyhi ve sellem-'e şiiri öğretmedik ve bu ona yakışmaz da. Onun şair olduğundaki iddianız doğru değildir. Çünkü ne onun mizacı, ne de yaratılışı bunu kabul eder. Bizim ona öğrettiğimiz, düşünenler için apaçık Kur'an ve öğütten başka bir şey değildir.
Nous n’avons pas appris de poésie à Muħammad et il ne lui convient pas d’apprendre la poésie, car elle n’est pas compatible avec sa nature. Pourquoi le traitez-vous donc de poète ? Nous ne lui avons enseigné qu’un rappel et un Coran clair pour celui qui le médite.
Al-lah no le enseñó poesía a Mujámmad r y tampoco es apropiado para él, porque no es su naturaleza, y su disposición no lo exige de modo que puedan afirmar que es un poeta. Lo que Él le enseñó es solo una advertencia y un Corán claro para aquellos que reflexionan sobre ello. No es poesía.
Kami tidak pernah mengajari Muhammad -ṣallallāhu 'alaihi wa sallam- syair dan memang itu tidak patut baginya, karena itu bukan tabiatnya dan bukan tuntutan nalurinya sehingga kalian bisa menuduhnya sebagai penyair. Yang Kami ajarkan kepadanya tidak lain adalah zikir dan Al-Qur`ān yang nyata bagi siapa yang merenungkannya.
Và TA (Allah) đã không dạy Muhammad (cầu xin Allah bình an cho người) thơ ca, vì điều đó không phù hợp với Y và cũng không phải thuộc kỹ năng của Y để Y hô to với các ngươi rằng Y là một nhà thơ. Quả thật cái mà TA dạy Y chính là lời Nhắc Nhở và Thiên Kinh Qur'an minh bạch dành cho những ai biết suy ngẫm về Nó.
I did not teach Muhammad (peace be upon him) poetry and nor is that appropriate for him, because it is not his nature and his disposition does not demand it so that you can claim that he is a poet. What I have taught him is only a admonition and a clear Qur’ān for those who ponder over it. It is not poetry.
Plemeniti Allah nije Resulullaha, sallallahu alejhi ve sellem, pjesništvu učio, ne priliči da Vjerovjesnik, sallallahu alejhi ve sellem, bude pjesnik. Allah ga je jasnoj Knjizi poučio, i to je jasno onom ko o tome pomno razmisli.
Commentary
In the first verse cited here, it was said: وَمَا عَلَّمْنَاهُ الشِّعْرَ وَمَا يَنبَغِي لَهُ (And We did not teach him poetry and it is not proper for him.) Since the deniers of the appearance of a prophet and messenger with a mission could not deny the unique effectiveness of the Qur'an and its ability to move hearts that was a matter of common experience, therefore, they invented convenient excuses. At times, they would call this Divine Word, some magic and the Holy Prophet ﷺ ، a magician. Then, on other occasions, they would say that this Word was poetry and he was a poet. By saying that, they wanted to prove that this unique effectiveness did not come out of the Divine Word as such, instead, they were either words of magic or sorcery that made an impression on hearts, or it is poetic speech for that too affects hearts.
In this verse, Allah Ta’ ala said that He did not teach His prophet the art of poetry, nor was it appropriate to his station and saying that he was a poet, is false and wrong.
Here, we have a question. Is it not that Arabs are a people who have poetry in their blood? Even their women and children would compose impromptu lines of poetry. They knew poetry and its reality. How could they say that the Qur'an was poetry and the Holy Prophet ﷺ was a poet? On what basis could this be because neither is the Qur'an restricted by the compulsion of poetic meter, nor of radif (the unchanging word that appears at the end of the hemistich) and qafiyah (the changing rhymed word that appears before the radif) anywhere in the text? Not even someone who is pathetically ignorant of the mores of poetry would think of calling this poetry.
To answer this, it can be said that, essentially, poetry is composed of self-structured imaginary subjects, whether in poetry or prose. By calling the Qur'an, poetry and the Holy Prophet ﷺ ، a poet their purpose was to tell him that the Divine Word he claims to have brought, is no more than imaginary tales. Or, may be, they called him a poet in terms of the well recognized meaning of poetry with a certain congruity in mind, that is, the effect produced by the Qur'an is similar to the effect produced by poetic compositions.
Quoting his own chain of authority, Imam Abu Bakr al-Jassas (رح) has reported that someone asked Sayyidah ` A'ishah ؓ if the Holy Prophet ﷺ used to recite some verse of poetry once in a while. To that, she said, "No, however, he once did recite a verse of Ibn Tarfah:
----۔ و یأتیک بالاخبار من لّم تزوّدِ ستبدی لک الایام ما کنت جاھلاً-----
"The time will reveal to you that which you did not know, and the news will be brought to you by one whom you did not appoint to do so.
But the holy Prophet ﷺ recited this as: وزن شعری in a manner that broke the poetic measure. Sayyidna Abu Bakr ؓ submitted, 'Ya RasulAllah, this verse is not like that.' He said, 'I am not a poet, nor is poetry appropriate for me."
Ibn Kathir has reported this narration in his Tafsir, and at-Tirmidhi, an-Nasa'I and Imam Ahmad have also reported it. This tells us that he simply did not consider reciting verses of poetry composed by others as appropriate for him. That he would compose it himself was unthinkable. As for some sentences having the resonance of poetic measure reported from the Holy Prophet ﷺ himself, they did not issue forth from him with the intention of composing formal poetry. They were casual, and should some one or two lines issue forth from a person that fall into poetic measure, these do not make him a poet. But, from this natural condition of the Holy Prophet ﷺ that was based on great considerations of wisdom, it does not become necessary that poetry should be taken as blameworthy in any absolute sense - as explained under the details of injunctions relating to poetry in our commentary on verse 224 of Surah Ash-Shu` ara' (26) appearing at its end in Volume VI of Ma’ ariful-Qur'an, English. Those interested may see it there.
69- Biz ona şiir öğretmedik, zaten ona yakışmaz da. O, ancak bir zikir/öğüt ve apaçık/açıklayıcı bir Kur’ân’dır.
70- O, diri olan kimseleri uyarsın ve kâfirler aleyhine de (azap) sözü hak olsun diye (indirilmiştir).
69. Yüce Allah, peygamberi Muhammed sallallahu aleyhi ve sellem’i müşriklerin kendisine yakıştırdıkları üzere bir şair ve getirdiği sözün de bir şiir olmasından tenzih ederek şöyle buyurmaktadır:“Biz ona şiir öğretmedik, zaten ona yakışmaz da.” Şairlik ona yakışmaz. Çünkü onun şair olması imkânsız bir şeydir. Zira o, doğru yoldadır, hidâyet üzeredir. Şairler ise azgın ve sapkın kimselerdir. Onlara uyanlar da öyledir.
Böylece Yüce Allah, bu sapıkların Rasûlü ile ilgili olarak ileri sürdükleri ve dört elle sarıldıkları bütün şüpheleri ortadan kaldırmış, hepsini kökten kurutmuştur. Onun kesinlikle okuma yazma bilmediğini belirterek, ayrıca ona şiiri öğretmediğini, şiirin ona yakışmadığını da haber vermektedir. Çünkü “O, ancak bir zikir ve apaçık bir Kur’ân’dır.”Yani onun getirdikleri, ancak özlü akıl sahiplerinin dinî bütün ihtiyaçlarını görüp bilecekleri ve kendisi ile öğüt ve ibret alacakları bir zikir/öğüt/hatırlatmadır.
Bu Kitap, bütün bu ihtiyaçları kapsar, hem de en mükemmel bir şekilde. Aynı zamanda o, akıllara Yüce Allah’ın fıtratlara yerleştirmiş olduğu güzel olan her bir şeyin yapmayı ve her çirkinden de kaçma gereğini de hatırlatır.“Ve apaçık/açıklayıcı bir Kur’ân’dır.” Açıklanması gereken her şeyi açıkça beyan eder. Hak olan her bir şeyi bütün tafsilî ile icmalî delilleri ile açıkladığını ifade etmek için de neyi açıkladığı ayrıca zikredilmemiştir. Batılın batıl olduğunu da ortaya koyar. İşte bu Kitabı Yüce Allah bu özelliği ile Rasûlüne indirmiş bulunmaktadır.
70. “O” kalbi “diri” ve uyanık “olan kimseleri uyarsın”İşte bu Kur’ân ile arınıp temizlenen, ilim ve amelleri Kur’ân dolayısı ile artan kimseler bunlardır. Kur’ân, böylelerinin kalbi için, temiz ve iyi toprak için yağmur neyse işte o etkiyi gösterir.“ve kâfirler aleyhine de (azap) sözü hak olsun diye.” Çünkü Allah’ın onlara karşı delili ortaya konulmuş ve kendilerinin ileri sürecek hiçbir mazeretleri kalmamıştır. Tutunabilecekleri asgari bir şüphe ve en küçük bir bahaneleri dahi kalmamıştır.
(Kur'an) Kalbi diri olan ve basireti ile aydınlanan kimse için bir uyarıcıdır. Bundan ancak onlar istifade ederler. (Bu Kur'an) Üzerlerine indirilmesi ile hüccetin ikame edildiği ve kendilerine davetinin ulaştığı kâfirlere ise azabın hak olması için indirilmiştir ki, onların mazeret olarak sunacakları bir özrü bulunmasın.
To warn whose hearts are alive and they still have insight, for they are the ones who will benefit from it, And to establish the punishment against the disbelievers by making our signs manifest to them leaving them with no excuse.
Da Resulullah, sallallahu alejhi ve sellem, zastrašuje i opominje onog u čijem srcu ima svjetlosti, koji može zapažati – samo njemu opomena koristi. Allah je, objavivši slavni Kur’an i poslavši Resulullaha, sallallahu alejhi ve sellem, uspostavio dokaz protiv krivovjernih, pa neće imati opravdanja.
The miraculous literary style of the Quran also attracted listeners. The opponents of the Prophet used this to deride the importance of the Quran by referring to it as a poetic work and not a Divine Discourse. This was a baseless assertion. The extremely serious tone of the Quran; the unveiling of hidden facts; its teachings concerning the realisation of God; its rare unity of thought from the beginning till the end and the indescribable glimpses of God that it provides—all these firmly indicate that it is much more than a work of man-made poetry. The Quran’s veracity will be evident only to those whose souls are truly alive, and only such people will admit the Truth.
Mục đích để Y cảnh báo những ai có con tim còn sống biết nhận thức hầu mang lại điều lợi cho họ; và để những kẻ vô đức tin không còn lý do để chối cãi về tội lỗi của chúng khi chúng bị trừng phạt bởi vì lời cảnh báo đã đến với chúng.
Tujuannya agar ia memperingatkan siapa yang hatinya hidup dan nalurinya bersinar karena dialah yang bisa mengambil faedah darinya. Adapun azab maka akan menimpa orang-orang kafir karena hujah telah tegak atas mereka dengan diturunkannya Al-Qur`ān dan telah sampainya dakwah kepada mereka, sebab itu mereka tidak mempunyai alasan untuk membela diri.
[Ito ay] upang magbabala sa sinumang naging buhay ang puso, na natatanglawan ang pagkatalos, sapagkat siya ang makikinabang dito, at [upang] magindapat ang pagdurusa laban sa mga tagatangging sumampalataya dahil nakapaglahad sa kanila ng katwiran sa pamamagitan ng pagpapababa nito at pagkaabot ng paanyaya niya sa kanila. Kaya walang natira para sa kanila na dahi-dahilang ipinandadahi-dahilan nila.
Nous lui avons enseigné cela afin qu’il avertisse ceux qui possèdent un cœur clairvoyant, puisque ce sont eux qui tirent profit du Coran, et que le châtiment soit prononcé contre les mécréants, car la révélation du Coran aura explicité l’argument contre eux et le Message leur sera parvenu. Ils n’auront alors plus aucune excuse pour justifier leur mécréance.
A fin de advertir a los corazones que están vivos y que todavía comprenden, ya que ellos son los que se beneficiarán de ello, y establecer el castigo contra los incrédulos, haciendo que las señales divinas se manifiesten a ellos dejándolos sin excusa.
Al fine di avvertire chi ha un cuore vivo, illuminato dalla vista, ed è quest'ultimo che può trarne beneficio; e la punizione dei miscredenti si realizzerà, quando ormai saranno state mostrate loro le prove che il suo invito sarebbe loro giunto e non potranno più presentare alcuna scusa.
Non vedono che abbiamo asservito loro il bestiame che possono utilizzare per le loro necessità?!
Ne voient-ils pas que Nous leur avons créé des bestiaux qu’ils possèdent et dont ils disposent selon ce que requièrent leurs intérêts ?
In verse 71, it was said: أَوَلَمْ يَرَوْا أَنَّا خَلَقْنَا لَهُم مِّمَّا عَمِلَتْ أَيْدِينَا أَنْعَامًا فَهُمْ لَهَا مَالِكُونَ (Did they not see that We have created for them cattle, among things made (directly) by Our hands, then they are their owners?). Along with the mention of the Divine novelty and beneficence in the creation of the cattle in this verse, yet another great favor of Allah Ta’ ala has been identified. It has been said that man has played no role in the creation of these cattle. Allah Ta’ ala made them, exclusively, by His own hands, so to say. Then, He not only let human beings benefit from these cattle with His permission, but also made them their owners, so that they could dispose them off in any manner they chose - use them to their advantage or sell them off and use the money thus acquired.
Gift of God - not capital or labor - is the real wisdom behind the ownership of things
In our day, debate is still going on between various economic theories as to the basis of production of things and their ownership. Is it wealth, or is it labor? The votaries of the capitalist economic system declare capital and wealth as its basis. The protagonists of the socialist and communist system support labor as the real reason or justification behind production of things and their ownership. This decree of the Qur'an tells us that none of these two has any role to play in the creation of things and their ownership. The creation of anything does not rest in the possession or control of human beings. That is an act of Allah Ta’ ala, directly. Then, reason demands that the one who creates something should also be its owner. Therefore, when it comes to things of this world, the essential and real ownership is that of Allah Ta’ ala. The ownership of human beings in anything whatsoever can take effect only when Allah Ta’ ala passes it on to them in His mercy. Allah Ta’ ala has already revealed the law of the proof and transfer of ownership through his prophets. Counter to this law, no one can become the owner of anything.
"Dan apakah mereka tidak melihat bahwa sesungguhnya Kami telah menciptakan binatang ternak untuk mereka yaitu sebagian dari apa yang telah Kami ciptakan dengan kekuasaan Kami sendiri, lalu mereka menguasainya? Dan Kami tundukkan binatang-binatang itu untuk mereka; maka sebagiannya menjadi tunggangan mereka dan sebagiannya mereka makan. Dan mereka memperoleh padanya manfaat-manfaat dan minuman. Maka mengapakah mereka tidak bersyukur?" (Yasin: 71-73).
(71-73) Allah سبحانه وتعالى memerintah hamba-hambaNya untuk memperhatikan (merenungkan) kepada apa yang ditundukkan dan dipatuhkan oleh Allah سبحانه وتعالى kepada mereka, yaitu hewan ternak dan menjadikan mereka dapat memilikinya, dan hewan-hewan itu patuh kepada mereka pada setiap perintah yang mereka kehen-daki; dan bahwa sesungguhnya Allah menciptakan banyak manfaat pada hewan-hewan ternak itu untuk mereka, seperti untuk meng-angkut mereka, mengangkut barang-barang bawaan, harta benda dan barang-barang dagangan mereka dari satu tempat ke tempat lain, dan mereka juga dapat mengkonsumsi binatang-binatang ternak tersebut. Dan juga manfaat untuk kehangatan badan, dan dari kulit dan bulunya dapat dijadikan perabot dan alat-alat untuk kesenangan hingga waktu yang telah ditentukan. Dan padanya terdapat manfaat sebagai perhiasan dan keindahan dan berbagai manfaat lainnya yang sudah kita saksikan. ﴾ أَفَلَا يَشۡكُرُونَ ﴿ "Maka mengapakah mereka tidak bersyukur" kepada Allah سبحانه وتعالى yang telah me-ngaruniakan nikmat-nikmat tersebut dan tulus beribadah hanya kepadaNya, serta tidak menikmatinya dengan cara yang kosong dari ibrah dan fikrah (pelajaran dan penghayatan)?
71- Görmezler mi ki biz onlar için kendi ellerimizin var ettiği davarlar yarattık da kendileri her yönüyle onlara sahiptirler.
72- Onları kendilerine amade kıldık. Bu sayede bir kısmına binerler, bir kısmını da yerler.
73- Onlarda kendileri için türlü faydalar, ayrıca içecekler vardır. Hâlâ şükretmeyecekler mi?
71-73. Yüce Allah kullarına, emirlerine amade kılıp kendilerine boyun eğdirmiş olduğu davarlara ibretle bakmalarını emretmektedir. Âdemoğullarını bu davarlara sahip kılmıştır. Bu davarlar, istedikleri her bir hususta onların isteklerine boyun eğmektedir. Ademoğulları bu davarlardan pek çok yönden yararlanmaktadırlar:Kendilerini, yüklerini, eşyalarını ve mallarını bir yerden bir yere taşırlar. Onlardan bir kısmını yerler, onlardan ısınacak elbiseler yaparlar. Yünlerinden, tüylerinden, kıllarından bir süreye kadar yararlanacakları şekilde süs ve eşyalar edinirler. Ayrıca onların varlığı kendileri için bir süs ve güzelliktir. Buna benzer daha pek çok menfaatleri vardır.“Hâlâ” bunca nimetleri kendilerine ihsan eden Allah'a “şükretmeyecekler mi?” O’na ihlasla ibadet etmeyecekler mi? Bunlardan ibret ve tefekkürden uzak bir şekilde yararlanmaya bir son vermeyecekler mi?
There is a Sign and a Blessing in Cattle
Allah mentions the blessing that He has bestowed upon His creation by subjugating these cattle for their use.
فَهُمْ لَهَا مَـلِكُونَ
(so that they are their owners.) Qatadah said, "They are their masters." Meaning, He has made them subdue them. So they are submissive towards them and do not resist them; even if a young child comes to a camel he can make it kneel down, and if he wants to, he can make it stand up and can drive it, and it will meekly be led by him. Even if the train consists of a hundred or more camels, they could all be led by a young child.
فَمِنْهَا رَكُوبُهُمْ وَمِنْهَا يَأْكُلُونَ
(some of them they have for riding and some they eat.) means, some of them they ride on their journeys, and use them to carry their burdens to all regions.
وَمِنْهَا يَأْكُلُونَ
(and some they eat.) means, if they want to, and they slaughter and sacrifice them.
وَلَهُمْ
(And they have (other) benefits from them,) means, from their wool, fur, and hair, furnishings and articles of convenience, comfort for a time.
فِيهَا
(and (they get to) drink. ) means, their milk, and their urine for those who need it as medicine, and so on.
أَفَلاَ يَشْكُرُونَ
(Will they not then be grateful) means, `will they not worship the Creator and Subduer of that, without showing gratitude to others'
Hindi ba sila nakaalam na Kami ay lumikha para sa kanila ng mga hayupan kaya sila para sa nauukol sa mga hayupang iyon ay mga tagapagmay-ari, na nakapagpapaganap sila sa mga iyon ng anumang hinihiling ng mga kapakanan nila?
Onlar için yarattığımız hayvanları görmüyorlar mı? Onlar bu hayvanlara sahiplerdir. Maslahatları doğrultusunda onlar üzerinde tasarrufta bulunmaktadırlar.
Há chúng không thấy TA (Allah) đã tạo hóa các loại gia súc cho chúng để chúng tự do sử dụng cho lợi ích của chúng ư?!
¿No han visto que Al-lah ha creado ganado para que se beneficien, y ellos controlan los asuntos de ese ganado haciendo con él lo que necesiten?
Have they not seen that I have created livestock for them, and they control the affairs of that livestock by doing with it whatever they require?
Zar ljudi ne vide da je Svemogući Allah stvorio stoku zbog njih i da ju je njima potčinio? Zar ne vide da je Allah, džellešanuhu, dao da oni raspolažu stokom u svojim interesima?
Apakah mereka tidak melihat bahwa Kami menciptakan untuk mereka hewan ternak, lalu mereka menguasai hewan-hewan tersebut dengan menggunakannya untuk kemaslahatan mereka?
Và TA đã làm cho các loài gia súc phục tùng chúng. Bởi thế, một số loài chúng dùng để cưỡi trên lưng và còn chuyên chở các vật nặng cho chúng và một số loài chúng dùng để ăn thịt.
O hayvanları, onların hizmetine sunup kendilerine boyun eğdirdik. Bazılarının sırtlarına binip yüklerini sırtlarında taşırlar ve bazılarının da etlerinden yerler.
Plemeniti je Allah učinio da se ljudi služe stokom, da im ona bude potčinjena, pa neke vrste kolju i hrane se njihovim mesom, neke vrste jašu, na nekima prenose teret.
Ils sont à leur disposition et leur sont soumis. C’est ainsi qu’ils se servent de certaines de ces bêtes comme montures et bêtes de trait, tandis qu’ils mangent la viande de certaines autres.
Kami menundukkan hewan-hewan tersebut bagi mereka sehingga hewan-hewan tersebut tunduk kepada mereka. Mereka mengendarai punggung sebagian darinya dan meletakkan barang-barang mereka di atasnya dan mereka juga makan daging sebagian darinya.
Él ha hecho que el ganado sea útil y dócil para ellos. Pueden montarlos y transportar sus cargas, y también consumir su carne.
I have made the livestock serviceable for them and made it submissive to them; they ride on the backs of some and transport their loads, and they also consume some of its meat.
In verse 72: وَذَلَّلْنَاهَا لَهُمْ (And We have brought them under their control), yet another favor and blessing has been pointed to. If one were to look at the camel, horse, elephant, ox and other animals, it will be realized that they are seemingly far stronger than human beings. Man is weak as compared to them - as a result of which, it should have not been possible for him to tame and control them. But, Allah Ta` la had it arranged in His own way. The way He created these animals and gifted them to human beings, in the same way, He made these free animals naturally subservient to man. A boy reins a strong horse and rides on its back to anywhere he likes to go. This thing too is no achievement of man. This comes from Allah Ta` H1a as His grace, a blessing that is given to man without asking.
Pinagsilbi Namin ang mga ito para sa kanila at gumawa Kami sa mga ito bilang mga naaakay para sa kanila, kaya sa ibabaw ng mga likod ng ilan sa mga ito ay sumasakay sila at nagkakarga sila ng mga pasanin nila at mula sa mga karne ng ilan sa mga ito ay kumakain sila.
Glielo abbiamo asservito e lo abbiamo sottomesso a loro, in modo che montino alcuni di questi animali e che trasportino i loro oggetti, e che si nutrano della carne di alcuni di essi.
Osim mesa i mlijeka, ljudi od stoke imaju i drugih koristi, kao npr. vunu i kostrijet, prodaju je, od nje prave prostirku i odjeću, i mlijekom njihovim se napajaju. Pa zašto dragom Allahu nisu zahvalni na tome, kao i na drugim blagodatima?
Para sa kanila sa mga ito ay mga pakinabang na iba pa sa pagsakay sa mga likod ng mga ito at pagkain ng mga karne ng mga ito, tulad ng mga lana ng mga ito, mga balahibo ng mga ito, mga buhok ng mga ito, at mga halaga ng mga ito, sapagkat mula sa mga ito ay yumayari sila ng mga karpet at mga kasuutan. Para sa kanila sa mga ito ay mga inumin yayamang umiinom sila mula sa mga gatas ng mga ito. Kaya hindi ba sila magpapasalamat kay Allāh na nagmagandang-loob sa kanila ng mga biyayang ito at ng iba pa sa mga ito?
Mereka juga mendapatkan manfaat-manfaat lain selain mengendarai dan memakan dagingnya, seperti bulunya, rambutnya, kulitnya dan harganya. Darinya mereka membuat permadani dan pakaian. Mereka juga bisa meminum dari susunya. Lalu mengapa mereka tidak bersyukur kepada Allah yang telah memberi mereka nikmat-nikmat tersebut dan selainnya?!
Ils y trouvent d’autres utilisations que le fait de les monter et de manger de leur viande. Ils exploitent ainsi leurs laines et leurs poils à partir desquels ils fabriquent des literies et des vêtements, en plus de boire de leur lait. Ne seront-ils pas reconnaissants envers Allah qui leur a fait la faveur de tels bienfaits et de bien d’autres encore ?
También obtienen beneficios del ganado, además de simplemente montar y consumir su carne, es decir, su lana, sus cerdas, sus pieles y su valor, que utilizan para hacer extensiones y prendas de vestir. También se benefician de su leche. Por lo tanto, ¿no mostrarán gratitud a Al-lah, que los ha bendecido con estos favores y con otros también?
They also have benefits in the livestock other than just riding and consuming its meat i.e. its wool, bristles, fur and value, which they use to make spreads and clothing. They can also drink of its milk. So, will they not show gratitude to Allah who has blessed them with these favours, and others?
O hayvanlarda birçok faydalar vardır. Üzerine binmek, etlerinden yemek, yünlerinden yararlanmak ve (satarak) kıymetini almak gibi nice faydalar vardır. Onlardan elbiseler ve halılar yapılır ve sütlerinden içerek faydalanırlar. Onlara bu nimetleri ve başkalarını da veren Yüce Allah'a hâlâ şükretmiyorlar mı?
Và ngoài việc dùng để cưỡi và chuyên chở đồ đạc cũng như để lấy thịt ăn thì các loài gia súc đó còn cho chúng nhiều mối lợi khác chẳng hạn như lông được dùng làm những tấm trải và quần áo; và chúng còn có nguồn thức uống từ các loại gia súc như sữa tươi. Thế bấy nhiêu Hồng Ân và còn những điều hơn thế nữa không đáng để cho chúng tri ân Allah hay sao?
Ed essi sono loro utili in cose che vanno al di là della monta e del nutrirsi della loro carne, come la lana, wabar(pelo di cammelliوبر) e il pelo, e inoltre il loro prezzo. Da essi ricavano tappeti e indumenti, e ne traggono bevande, ad esempio il loro latte. Non ringraziano Allāh, Colui che ha concesso loro queste e altre grazie?
Les polythéistes adoptent des divinités en dehors d’Allah qu’ils adorent afin qu’elles les secourent et les sauvent du châtiment d’Allah.
Orang-orang musyrikin mengangkat selain Allah sebagai tuhan-tuhan yang mereka sembah dengan harapan agar tuhan-tuhan tersebut menolong dan menyelamatkan mereka dari azab Allah.
Belki kendilerine yardım eder ve onları Allah'ın azabından kurtarırlar diye müşrikler ibadet etmek için Allah'tan başka ilahlar edindiler.
Gli idolatri hanno preso divinità, all'infuori di Allāh, adorandoli affinché li sostengano in modo da salvarli dalla punizione di Allāh.
Gumawa ang mga tagapagtambal sa bukod pa kay Allāh ng mga diyos na sinasamba nila, sa pag-asang mag-adya ang mga ito sa kanila para sumagip ang mga ito sa kanila mula sa pagdurusang dulot ni Allāh.
The gods of the Idolators are not able to help Them
Allah denounces the idolators for taking the idols as gods alongside Allah, hoping that those gods will help them and provide for them and bring them closer to Allah. Allah says:
لاَ يَسْتَطِيعُونَ نَصْرَهُمْ
(They cannot help them,) meaning, those gods cannot help their worshippers; they are too weak, too insignificant and too powerless. Rather they cannot even help themselves or take revenge on those who want to harm them, because they are inanimate and can neither hear nor comprehend. Allah's saying:
وَهُمْ لَهُمْ جُندٌ مٌّحْضَرُونَ
(but they will be brought forward as a troop.) means, at the time of Reckoning according to the view of Mujahid. This means that those idols will be gathered together and will be present when their worshippers are brought to account, as this will add to their grief and will be more effective in establishing proof against them. Qatadah said:
لاَ يَسْتَطِيعُونَ نَصْرَهُمْ
(They cannot help them,) means the gods.
وَهُمْ لَهُمْ جُندٌ مٌّحْضَرُونَ
(but they will be brought forward as a troop.) "The idolators used to get angry for the sake of their gods in this world, but they could not do them any benefit or protect them from any harm, for they were merely idols." This was also the view of Al-Hasan Al-Basri. This is a good opinion, and was the view favored by Ibn Jarir, may Allah have mercy on him.
Consolation for the Mercy to the Worlds
فَلاَ يَحْزُنكَ قَوْلُهُمْ
(So, let not their speech then grieve you.) means, `their denying you and their disbelief in Allah.'
إِنَّا نَعْلَمُ مَا يُسِرُّونَ وَمَا يُعْلِنُونَ
(Verily, We know what they conceal and what they reveal.) means, `We know everything about them, and We will punish them for their false claims and deal with them accordingly on the Day when none of their deeds, great or small, major or minor, will be overlooked, and every deed they did throughout their worldly lives will be laid open for examination.'
Los idólatras han tomado otras deidades en lugar de Al-lah, a quienes adoran, esperando que los ayuden y los salven del castigo de Al-lah .
Và những kẻ đa thần nhận các thần linh khác ngoài Allah để tôn thờ với niềm hy vọng các thần linh đó có thể giúp đỡ chúng thoát khỏi sự trừng phạt của Allah.
74- Onlar yardım görecekler ümidiyle Allah'ın dışında ilahlar edindiler.
75- Halbuki o ilahlar, onlara yardım edemezler. Aksine kendileri, onlar için hazır askerlerdir.
74. Bu buyruk, müşriklerin Yüce Allah ile birlikte edindikleri ilâhların ilâhlıklarının batıl olduğunu, bunların kendilerine yardım ve şefaat edeceklerini boş yere umduklarını açıklamaktadır.
Yani onların, kendileri ile Allah arasında şefaat ve aracılıkta bulunmaları şeklindeki düşünceleri batıldır. Çünkü bu putlar, son derece acizdirler.
75. “Halbuki o ilahlar, onlara yardım edemezler.” Dahası o putlar, kendi kendilerine de yardım edemezler. Kendi kendilerine yardım edemeyeceklerine göre kendilerine ibadet edenlere nasıl yardım etsinler!?
Zira yardımcı olmanın iki şartı vardır? Buna güç yetirebilmek ve irade sahibi olmak. Eğer buna güç yetirebiliyor ise geriye “Acaba kendisine ibadet eden kimseye yardım etmek istiyor mu, istemiyor mu?” sorusu kalır. “Güç yetiremeyiş”durumu ise her iki şartı da ortadan kaldırır.“Aksine kendileri, onlar için hazır askerlerdir.” Yani onlar da kendilerine ibadet edenler de azapta hazır edilecekler ve biri ötekinden uzak olduğunu bildirecektir. Peki, ne diye bunlara ibadetten dünyada iken uzaklaşmıyor ve mutlak mülk, fayda, zarar, verme, alıkoyma yetkilerini elinde bulunduran, gerçek dost ve yardımcı olan Allah’a ihlasla ibadete yönelmiyorsunuz?
The idolaters have taken other deities instead of Allah whom they worship, hoping that they will help them and save them from the punishment of Allah.
Oni koji ne vjeruju prihvataju lažne bogove, kipove i kumire, i obožavaju ih mimo Allaha, džellešanuhu, te se nadaju da će im njihovi bogovi pomoći i odbraniti ih od kazne koju im je Allah pripremio.
"Mereka mengambil sembahan-sembahan selain Allah agar mereka mendapat pertolongan. Berhala-berhala itu tidak dapat menolong mereka; Padahal berhala-berhala itu (bagaikan) tentara yang (akan) dihadirkan kepada mereka." (Yasin: 74-75).
(74-75) Ini adalah penjelasan tentang kepalsuan sembahan-sembahan kaum musyrikin yang mereka angkat (ambil) selain Allah سبحانه وتعالى, mereka harapkan pertolongan dan syafa'atnya. Sesungguhnya sembahan-sembahan tersebut benar-benar sangat rapuh, ﴾ لَا يَسۡتَطِيعُونَ نَصۡرَهُمۡ ﴿ "tidak dapat menolong mereka," dan bahkan mereka tidak dapat menolong diri mereka sendiri. Kalau mereka tidak mampu meno-long diri mereka sendiri, lalu bagaimana mereka akan menolong para penyembahnya?! Pertolongan itu harus memenuhi dua syarat, yaitu kemampuan dan (kuasa).[72] Apabila ia mampu, maka masih ada lagi syarat lain, yaitu apakah ia mau menolong penyembahnya atau tidak? Dengan demikian, penafian kemampuan menafikan dua hal ini sekaligus.
﴾ وَهُمۡ لَهُمۡ جُندٞ مُّحۡضَرُونَ ﴿ "Padahal berhala-berhala itu bagai tentara yang (akan) dihadirkan kepada mereka." Maksudnya, mereka akan dihadir-kan dan juga para penyembahnya di dalam satu siksaan, dan satu sama lain saling berlepas diri. Lalu kenapa mereka tidak berlepas diri di dunia dari penyembahan kepada sembahan-sembahan tersebut dan kemudian mengikhlaskan ibadah hanya kepada yang di TanganNya kerajaan, pemberian manfaat, mara bahaya, pem-berian rizki dan menahannya, yaitu Dia Yang Maha Pelindung lagi Maha Penolong.
Những thần linh mà họ đã thờ phượng chúng sẽ không giúp đỡ được gì cho bản thân họ và cũng không trợ giúp được gì cho việc họ đã tôn thờ chúng thay vì Allah. Và chúng chẳng qua chỉ là những pho tượng sẽ được tập hợp lại cùng với họ trong sự trừng phạt rồi tất cả bọn chúng lại chối bỏ nhau.
Ces divinités qu’ils ont adoptées ne peuvent se secourir elles-mêmes ni secourir ceux qui les adorent en dehors d’Allah. Eux et leurs idoles seront tous châtiés et chaque camp se désavouera de l’autre.
In the last verse cited above (75), it was said: وَهُمْ لَهُمْ جُندٌ مُّحْضَرُونَ (rather they are an army brought forth for them). One sense of this verse is to take the word: جُندٌ (army) in the text to mean an opponent or adversary and take the verse to mean that the things they have made their objects of worship in the mortal world will turn against them on the Day of Judgment and also bear witness against them.
And according to a Tafsir reported from Hasan and Qatadah رحمۃ اللہ علیہما ، it means that these people had taken to idols as gods in the hope that they would help them. But, the reality on the ground proved to be that they were already incapable of helping them. As a result, the very people who used to worship them as their servants and soldiers are now guarding them to the extent that they would take their side and fight against anyone who opposes them (a1-Qurtubi). The translation given in the text (with brackets) is based on this interpretation.
Tuhan-tuhan yang mereka sembah itu tidak kuasa menolong diri mereka sendiri apalagi menolong siapa yang menyembah mereka selain Allah. Mereka dan berhala-berhala mereka semuanya akan dihadirkan di depan azab, lalu sebagian dari mereka cuci tangan dari sebagian yang lain.
Aquellas divinidades que han tomado no pueden ayudarse a sí mismas, y mucho menos ayudar a quien las adora en vez de a Al-lah. Los adoradores, junto con sus ídolos, serán sometidos al castigo, pero todos manifestarán ser inocentes entre sí.
Those deities that they have taken are not able to help themselves, let alone help whoever worships them instead of Allah. The worshippers, together with their idols, will all be brought to the punishment but will all protest innocence from one another.
Ang mga diyos na iyon na ginawa nila ay hindi nakakakaya ng pag-aadya sa mga sarili ng mga ito ni sa pag-aadya sa mga sumasamba sa mga ito bukod pa kay Allāh. Sila at ang mga anito nila ay magkasamang padadaluhin sa pagdurusa habang nagpapawalang-kaugnayan ang bawat isa sa kanila sa iba.
İlah olarak edindikleri o putlar, kendi nefislerine yardım etmeye güçleri olmadığı gibi; Allah'tan başka kendilerine ibadet edenlere de yardım edemezler. Müşrikler ve putları hepsi birlikte cehennemin azabında bulunurlar ve her birisi diğerinden uzaklaşacaktır.
Quelle divinità che adorano non possono sostenere sé stesse né sostenere coloro che li adorano all'infuori di Allāh; essi sono tutti materia, e verranno condotti alla punizione e si dissoceranno l'uno dall'altro.
No, ista ta božanstva ne mogu pomoći svojim obožavaocima, kao što ni sebi ne mogu pomoći.
Non rattristarti, o Messaggero, per le loro accuse che tu non sia, in realtà, un Messaggero, ma un poeta, e altre loro accuse. In verità, noi sappiamo ciò che nascondono e ciò che mostrano, nulla di ciò può esserCi nascosto e li puniremo per questo.
O Messenger! Do not let their statements grieve you: that you have not been sent as a messenger, or that you are a poet, and other slander they fire towards you. Indeed, I know what they say privately and publicly, nothing is hidden from Me and I will requite them for it.
¡Mensajero! No dejes que sus declaraciones te entristezcan: que no te han enviado como mensajero, o que eres un poeta, y otras calumnias que disparan contra ti. De hecho, Al-lah sabe lo que dicen en privado y en público, nada se esconde de Él y por ello los retribuirá.
Pa neka te, Vjerovjesniče, ne žaloste riječi krivovjernih: “Ti nisi poslanik!”; “Ti si lud” i slične laži! Sveznajući Allah savršeno zna šta oni taje a šta na javu iznose, šta pokazuju a šta u sebi skrivaju – pozvat će ih na odgovornost za djela koja su činili.
76- O halde onların sözleri seni üzmesin. Çünkü biz, onların gizlediklerini de açığa vurduklarını da biliyoruz.
76. Yani ey peygamber! Yalanlayıcıların söyledikleri sözler seni üzmesin. İfadelerin akışından anlaşıldığı kadarı ile bu sözden kasıt, inkârcıların Allah Rasûlü hakkında onu tenkit etmek üzere yahut onun getirdikleri ile ilgili söyledikleri her türlü sözdür.
Yani kalbin onlara üzülmekle meşgul olmasın. “Çünkü biz, onların gizlediklerini de açığa vurduklarını da biliyoruz” ve onlar hakkındaki bu bilgimize göre onları cezalandıracağız. Yoksa onların söyledikleri sözlerin sana hiçbir zararı olmaz.
Bu âyet-i kerimelerde öldükten sonra dirilişi inkâr edenlerin şüphesi ve bu şüpheye en mükemmel, en güzel ve en açık bir şekilde cevap vardır. Yüce Allah şöyle buyurmaktadır:
Oleh karena itu, wahai Rasul! Janganlah kamu bersedih karena ucapan mereka yang menyatakan, "Sesungguhnya kamu bukanlah seorang rasul", atau "Sesungguhnya kamu adalah penyair", dan kebohongan-kebohongan lainnya. Sesungguhnya Kami mengetahui apa yang mereka sembunyikan dan apa yang mereka perlihatkan, tidak ada sesuatu pun darinya yang samar bagi Kami, dan Kami akan membalas mereka atasnya.
Ô Messager, ne sois pas triste lorsqu’ils te disent que tu n’es pas un messager, que tu es un poète ou qu’ils te lancent d’autres accusations. Nous connaissons les accusations qu’ils lancent comme celles qu’ils dissimulent. Rien ne nous en échappe et Nous les rétribuerons en conséquence.
Ey Resul! Onların, şüphesiz sen resul değilsin, sen bir şairsin veya benzeri yalan ve iftiraları sakın seni üzmesin. Muhakkak biz, onların gizlediklerini de açıkladıklarını da biliyoruz. Bu hususta onların hallerinden hiçbir şey bize gizli kalmaz. Bu yaptıklarının karşılığını onlara vereceğiz.
Bởi thế, Ngươi - hỡi Thiên Sứ - chớ buồn phiền về những lời lẽ chế giễu của bọn chúng khi chúng nói rằng quả thật, Ngươi chẳng phải là một vị Thiên Sứ cũng chẳng là một nhà thơ phú hoặc chẳng là gì mà có thể thuyết phục được chúng. Quả thật, TA là Đấng đã biết rõ được những điều thầm kín và những điều công khai của chúng, không có gì có thể che giấu được TA và dựa vào đó TA sẽ trừng trị bọn chúng thích đáng.
"Maka janganlah ucapan mereka menyedihkan kamu. Se-sungguhnya Kami mengetahui apa yang mereka rahasiakan dan apa yang mereka nyatakan." (Yasin: 76).
(76) Maksudnya, maka hendaknya jangan sampai ucapan orang-orang yang dustakan itu menjadikan kamu sedih, wahai Rasul. Yang dimaksud ucapan di sini adalah apa yang dimaksud oleh konteks ayat, yaitu setiap ucapan yang dengannya mereka mencemoohkan Rasulullah a, atau apa yang beliau bawa. Artinya, maka kamu jangan menyibukkan hatimu dengan rasa sedih ter-hadap mereka.
﴾ إِنَّا نَعۡلَمُ مَا يُسِرُّونَ وَمَا يُعۡلِنُونَ ﴿ "Sesungguhnya Kami mengetahui apa yang mereka rahasiakan dan apa yang mereka nyatakan." Lalu Kami akan memberikan pembalasan kepada mereka sesuai dengan pengeta-huan Kami tentang mereka. Dan sesungguhnya ucapan mereka sama sekali tidak memudaratkanmu.
Ayat-ayat mulia ini di dalamnya terdapat penjelasan tentang syubhat (kerancuan) orang-orang yang mengingkari kebangkitan sesudah mati dan jawaban terhadapnya dengan jawaban yang paling sempurna, paling baik, dan paling jelas.
Cattle and other domestic animals are living examples which show that this material world has been created by its Creator in such a way that man should be able to harness it according to his needs. On this amenability of the material world stands the entire structure of human civilization. If horses and bulls were to be as wild as bears and wolves, or if iron and petroleum were to be as uncontrollable as volcanic lava, the evolution of human civilization would become impossible. Therefore, man should be extremely grateful to his Gracious Creator. But, he worships beings other than God and when he is advised to desist, he pays no heed. Undoubtedly, this is the worst type of disobedience to the divine rule, the aftermath of which nobody can escape.
Kaya huwag magpalungkot sa iyo, O Sugo, ang sabi nilang tunay na ikaw ay hindi isinugo o tunay na ikaw ay manunula, at iba pa roon kabilang sa paninirang-puri nila. Tunay na Kami ay nakaaalam sa anumang ikinukubli nila mula roon at anumang inilalantad nila. Walang nakakukubli sa Amin mula roon na anuman at gaganti Kami sa kanila roon.
L'uomo che rinnega la Resurrezione dopo la morte non riflette sul fatto che lo abbiamo fatto crescere a partire dal seme, dopodiché gli abbiamo fatto attraversare varie fasi, finché non è nato e non è stato educato, dopodiché è divenuto un costante ribelle?! Non riflette su tutto questo, convincendosi che la Resurrezione sia possibile?
Does the human who rejects the resurrection after death not ponder that I created him from semen, then he went through different phases until he was born and developed, turning into an argumentative and quarrelling creation? Does he not ponder over that to conclude that resurrection is possible?
"Dan apakah manusia tidak memperhatikan bahwa Kami menciptakannya dari setitik air, maka tiba-tiba ia menjadi pe-nantang yang nyata! Dan dia membuat perumpamaan bagi Kami; dan dia lupa kepada kejadiannya; ia berkata, 'Siapakah yang dapat menghidupkan tulang belulang, yang telah hancur luluh?' Katakanlah, 'Ia akan dihidupkan oleh Rabb yang menciptakan-nya kali yang pertama. Dan Dia Maha Mengetahui tentang segala makhluk, yaitu Rabb yang menjadikan untukmu api dari kayu yang hijau, maka tiba-tiba kamu nyalakan api dari kayu itu.' Tidakkah Rabb yang menciptakan langit dan bumi itu berkuasa menciptakan kembali jasad-jasad mereka yang sudah hancur itu? Benar. Dia berkuasa. Dan Dia-lah Maha Pencipta lagi Maha Me-ngetahui. Sesungguhnya perintahNya apabila Dia menghendaki sesuatu hanyalah berkata kepadanya, 'Jadilah!' Maka terjadilah ia. Maka Mahasuci (Dzat) Yang di TanganNya kekuasaan atas segala sesuatu dan kepadaNya-lah kamu dikembalikan." (Yasin: 77-83).
(77) Maka Allah سبحانه وتعالى berfirman, ﴾ أَوَلَمۡ يَرَ ٱلۡإِنسَٰنُ ﴿ "Dan apakah manusia tidak memperhatikan" yaitu manusia yang mengingkari kebangkitan atau ragu padanya, (memperhatikan) suatu perkara yang memberinya keyakinan sempurna kepada kepastiannya, yaitu awal mula penciptaannya ﴾ مِن نُّطۡفَةٖ ﴿ "dari setitik air," kemudian berubah-ubahnya dalam beberapa fase sedikit demi sedikit hingga menjadi besar dan menjadi anak remaja dan akalnya pun menjadi sempurna dan dewasa, ﴾ فَإِذَا هُوَ خَصِيمٞ مُّبِينٞ ﴿ "lalu tiba-tiba ia menjadi penantang yang nyata," setelah sebelumnya penciptaannya dari setetes air.
Cobalah perhatikan perbedaan antara dua kondisi ini. Dan hendaknya ia mengetahui bahwa yang telah menciptakannya dari ketiadaan itu lebih kuasa lagi mengulangi penciptaannya kembali setelah ia tercerai berai dan hancur luluh!
(78) ﴾ وَضَرَبَ لَنَا مَثَلٗا ﴿ "Dan dia membuat perumpamaan bagi Kami," yang tidak pantas bagi siapa pun untuk membuatnya, yaitu meng-analogikan kekuasaan sang Pencipta dengan kekuasaan makhluk, yaitu bahwa perkara yang tidak mungkin bagi kekuasaan makhluk juga tidak mungkin bagi kekuasaan Pencipta. Allah mengurai pe-rumpamaan tersebut dengan perkataanNya, ﴾ قَالَ ﴿ "ia berkata," mak-sudnya, orang (yang mengingkari) itu berkata, ﴾ مَن يُحۡيِ ٱلۡعِظَٰمَ وَهِيَ رَمِيمٞ ﴿ "Siapakah yang dapat menghidupkan tulang belulang, yang telah hancur luluh?" Maksudnya, apakah seseorang bisa menghidupkannya? Ini adalah bentuk pertanyaan menyangkal. Maka artinya, tidak akan ada seseorang pun yang dapat menghidupkannya setelah ia hancur luluh dan binasa.
Inilah sisi keserupaan dan perumpamaannya. Yakni bahwa hal itu merupakan perkara yang sangat tidak mungkin (mustahil) berdasarkan kelaziman kemampuan manusia. Ucapan yang muncul dari manusia seperti ini adalah merupakan ketidak-sadaran dari-nya dan kelupaannya terhadap awal mula penciptaannya. Kalau saja ia menyadari akan penciptaannya setelah sebelumnya ia tidak pernah menjadi sesuatu apa pun yang bisa disebut, lalu kemudian menjadi ada secara kasat mata, tentu ia tidak akan memberikan perumpamaan ini!
(79) Kemudian Allah سبحانه وتعالى menjawab anggapan tidak mungkin tersebut dengan jawaban yang sangat memuaskan, seraya berfir-man, ﴾ قُلۡ يُحۡيِيهَا ٱلَّذِيٓ أَنشَأَهَآ أَوَّلَ مَرَّةٖۖ ﴿ "Katakanlah, 'Ia akan dihidupkan oleh Rabb yang menciptakannya kali yang pertama'." Yang demikian itu, hanya dengan merenungkannya (saja) seseorang pasti tahu dengan yakin, tanpa ada syubhat sedikitpun bahwa yang telah menciptakan-nya pada kali yang pertama itu kuasa untuk mengulangi pencipta-annya untuk kali yang kedua, dan ini lebih mudah bagi kekuasaan-Nya apabila direnungkan oleh orang yang mau merenungkan.
﴾ وَهُوَ بِكُلِّ خَلۡقٍ عَلِيمٌ ﴿ "Dan Dia Maha Mengetahui tentang segala makhluk." Ini juga dalil yang kedua yang bersumber dari sifat-sifat Allah سبحانه وتعالى, yaitu bahwa ilmu Allah سبحانه وتعالى meliputi segala makhlukNya dalam seluruh kondisinya sepanjang waktu dan apa yang masih tersisa; dan Dia mengetahui yang ghaib dan yang nyata. Apabila seorang manusia telah mengakui ilmu yang luar biasa ini, maka niscaya dia tahu bahwasanya ia lebih agung dan lebih tinggi dari hanya sekedar menghidupkan kembali orang-orang mati dari dalam kubur.
(80) Kemudian Allah mengemukakan dalil ketiga, seraya berfirman, ﴾ ٱلَّذِي جَعَلَ لَكُم مِّنَ ٱلشَّجَرِ ٱلۡأَخۡضَرِ نَارٗا فَإِذَآ أَنتُم مِّنۡهُ تُوقِدُونَ ﴿ "Yaitu Rabb yang menjadikan untukmu api dari kayu yang hijau, maka tiba-tiba kamu nyalakan api dari kayu itu." Apabila Dia mampu mengeluarkan api yang kering dari pohon yang hijau yang masih sangat basah, pa-dahal sangat berlawanan dan sangat kontras, maka mengeluarkan kembali orang-orang yang mati dari kuburnya juga adalah seperti itu.
(81) Kemudian Allah menyebutkan dalil yang keempat, seraya berfirman, ﴾ أَوَلَيۡسَ ٱلَّذِي خَلَقَ ٱلسَّمَٰوَٰتِ وَٱلۡأَرۡضَ ﴿ "Tidakkah Rabb yang menciptakan langit dan bumi" yang begitu luas dan besar ini ﴾ بِقَٰدِرٍ عَلَىٰٓ أَن يَخۡلُقَ مِثۡلَهُمۚ ﴿ "berkuasa menciptakan kembali jasad-jasad mereka?" Mak-sudnya, Dia akan mengembalikan mereka dengan raga mereka. ﴾ بَلَىٰ ﴿ "Benar," Dia kuasa melakukan itu! Sebab penciptaan langit dan bumi itu lebih besar daripada penciptaan manusia.
﴾ وَهُوَ ٱلۡخَلَّٰقُ ٱلۡعَلِيمُ ﴿ "Dan Dia-lah Maha Pencipta lagi Maha Menge-tahui." Ini adalah dalil kelima. Yaitu bahwa sesungguhnya Allah سبحانه وتعالى Maha Pencipta semua makhluk, dalam proses awalnya dan kemu-diannya, yang kecil dan yang besarnya. Semuanya adalah bekas (tanda) dari bekas-bekas penciptaan dan kekuasaanNya, dan se-sungguhnya tidak ada satu pun makhluk yang sulit bagiNya apa-bila Dia berkehendak menciptakannya. Jadi, menciptakan kembali orang-orang yang sudah mati merupakan salah satu dari bentuk bekas ciptaanNya.
(82) Maka dari itu Dia berfirman, ﴾ إِنَّمَآ أَمۡرُهُۥٓ إِذَآ أَرَادَ شَيۡـًٔا ﴿ "Se-sungguhnya perintahNya apabila Dia menghendaki sesuatu." (شَيْئًا) adalah kata nakirah (indifinit) dalam konteks syarat, maka maknanya men-cakup segala sesuatu.
﴾ أَن يَقُولَ لَهُۥ كُن فَيَكُونُ ﴿ "Hanyalah berkata kepadanya, 'Jadilah!' maka terjadilah ia." Maksudnya: Terjadi pada saat itu juga tanpa ada jeda waktu atau penghalang.
(83) ﴾ فَسُبۡحَٰنَ ٱلَّذِي بِيَدِهِۦ مَلَكُوتُ كُلِّ شَيۡءٖ ﴿ "Maka Mahasuci Allah yang di TanganNya kekuasaan atas segala sesuatu." Ini adalah dalil keenam. Sebab sesungguhnya Allah سبحانه وتعالى adalah Maharaja lagi Maha Pemilik segala sesuatu, yang semua apa yang tinggal di alam atas dan alam bawah adalah milikNya, hamba yang ditundukkan lagi dikendali-kan, Dia berbuat apa saja terhadap mereka berdasarkan ketetapan-ketetapanNya yang bersifat kebijaksanaan dan hukum-hukumnya yang bersifat syar'i serta yang bersifat jaza`i (balasan). Maka peng-hidupan kembali orang-orang yang sudah mati untuk member-lakukan hukum balasanNya terhadap mereka merupakan bagian dari kesempurnaan kemaharajaanNya. Maka dari itu Allah berfir-man, ﴾ وَإِلَيۡهِ تُرۡجَعُونَ ﴿ "Dan kepadaNya-lah kamu dikembalikan," tidak bisa diragukan dan tidak pula bisa dielakkan lagi karena sudah sangat banyak argumen-argumen yang pasti (telak) dan dalil-dalil yang tegas yang membuktikan semua itu. Maka Mahasuci Allah yang telah menjadikan petunjuk, penawar, dan cahaya di dalam Firman-Nya.
Selesailah tafsir surat Yasin.
Maka segala puji bagi Allah سبحانه وتعالى sebagaimana mestinya yang sesuai dengan kebesaranNya, bagiNya segala sanjungan sebagai-mana pantas bagi kesempurnaanNya, dan hanya bagiNya-lah kemu-liaan sebagaimana tuntutan keaguangan dan kebesaranNya. Semoga shalawat dan salam Dia limpahkan kepada Nabi Muhammad a.
Commentary
The last five verses of Surah Ya Sin were revealed in the background of a particular event. This event has been attributed to Ubayy Ibn Khalaf in some narrations, and to 'As ibn Wa'il in some others. And there is no improbability in that such an event came to pass with both of them. The first narration was reported by al-Baihaqi in Shu` abul-'Iman, and the other reported by Ibn Abi Haatim from Sayyidna Ibn ` Abbas ؓ says that 'As Ibn Wa'il picked up a bone from the sandy and pebble-strewn valley of Makkah and after breaking it with his hands rubbed it into a handful of bone meal and then said to the Holy Prophet ﷺ ، "Will Allah revive this bone you are seeing in my hands?" The Holy Prophet ﷺ said, "Yes, Allah Ta’ ala will put you to death, then bring you back to life and then He will put you in Hell." (Ibn Kathir)
The expression: خَصِيمٌ مُّبِينٌ (an open adversary) in verse 77 means that this man was created from a lowly drop, yet he has the audacity to challenge Allah, and refuse to accept His power.
Zar onaj čovjek koji poriče oživljenje i polaganje računa na Sudnjem danu ne vidi da ga je Svemogući Allah stvorio od kapi sjemena, pa je kasnije, smjenom etapa, postao zreo čovjek koji, međutim, negira i otvoreni je protivnik? Zbog čega se ne rukovodi time kao dokazom da će Allah oživiti mrtve!?
L’être humain, qui nie la réalité de la Ressuscitation après la mort, ne se rappelle-t-il pas que Nous l’avons créé de sperme puis qu’il est passé par plusieurs étapes avant de naître et de grandir. Ensuite, il est devenu avide de polémique et de controverses. Ne voit-il pas que cela prouve que la Ressuscitation est possible?
The Denial of Life after Death, and the Refutation of this Idea
Mujahid, `Ikrimah, `Urwah bin Az-Zubayr, As-Suddi and Qatadah said, "Ubayy bin Khalaf, may Allah curse him, came to the Messenger of Allah ﷺ with a dry bone in his hand, which he was crumbling and scattering in the air, saying, `O Muhammad! Are you claiming that Allah will resurrect this' He said:
«نَعَمْ، يُمِيتُكَ اللهُ تَعَالَى، ثُمَّ يَبْعَثُكَ، ثُمَّ يَحْشُرُكَ إِلَى النَّار»
(Yes, Allah, may He be exalted, will cause you to die, then He will resurrect you and will gather you into the Fire.)" Then these Ayat at the end of Surah Ya Sin were revealed:
أَوَلَمْ يَرَ الإِنسَـنُ أَنَّا خَلَقْنَـهُ مِن نُّطْفَةٍ
(Does not man see that We have created him from Nutfah.) -- until the end of the Surah. Ibn Abi Hatim recorded that Ibn `Abbas, may Allah be pleased with him, said, "Al-`As bin Wa'il took a bone from the bed of a valley and crumbled it in his hand, then he said to the Messenger of Allah ﷺ: `Will Allah bring this back to life after it has disintegrated' The Messenger of Allah ﷺ said:
«نَعَمْ، يُمِيتُكَ اللهُ، ثُمَّ يُحْيِيكَ، ثُمَّ يُدْخِلُكَ جَهَنَّم»
(Yes, Allah will cause you to die, then He will bring you back to life, then He will make you enter Hell.) Then the Ayat at the end of Surah Ya Sin were revealed." This was recorded by Ibn Jarir from Sa`id bin Jubayr. Whether these Ayat were revealed about Ubayy bin Khalaf or Al-`As bin Wa'il, or both of them, they apply to all those who deny the resurrection after death. The definite article "Al" in
أَوَلَمْ يَرَ الإِنسَـنُ
(Does not man (Al-Insan) see...) is generic, applying to all those who deny the Resurrection.
أَنَّا خَلَقْنَـهُ مِن نُّطْفَةٍ فَإِذَا هُوَ خَصِيمٌ مٌّبِينٌ
(that We have created him from Nutfah. Yet behold he (stands forth) as an open opponent.) means, the one who is denying the resurrection, cannot see that the One Who initiated creation can re-create it. For Allah initiated the creation of man from semen of despised fluid, creating him from something insignificant, weak and despised, as Allah says:
أَلَمْ نَخْلُقكُّم مِّن مَّآءٍ مَّهِينٍ - فَجَعَلْنَـهُ فِى قَرَارٍ مَّكِينٍ - إِلَى قَدَرٍ مَّعْلُومٍ
(Did We not create you from a despised water Then We placed it in a place of safety, for a known period) (77:20-22)
إِنَّا خَلَقْنَا الإِنسَـنَ مِن نُّطْفَةٍ أَمْشَاجٍ
(Verily, We have created man from Nutfah) (76:2). which means, from a mixture of different fluids. The One Who created man from this weak Nutfah is not unable to re-create him after his death. Imam Ahmad recorded in his Musnad that Bishr bin Jahhash said, "One day the Messenger of Allah ﷺ spat in his hand and put his finger on it, then the Messenger of Allah ﷺ said:
«قَالَ اللهُ تَعَالَى: ابْنَ آدَمَ أَنَّى تُعْجِزُنِي وَقَدْ خَلَقْتُكَ مِنْ مِثْلِ هَذِهِ، حَتْى إِذَا سَوَّيْتُكَ وَعَدَلْتُكَ، مَشَيْتَ بَيْنَ بُرْدَيْكَ، وَلِلْأَرْضِ مِنْكَ وَئِيدٌ، فَجَمَعْتَ وَمَنَعْتَ، حَتْى إِذَا بَلَغَتِ التَّرَاقِيَ قُلْتَ: أَتَصَدَّقُ، وَأَنَّى أَوَانُ الصَّدَقَةِ؟»
(Allah, may He be exalted, says: "Son of Adam, how can you outrun Me when I have created you from something like this, and when I have fashioned you and formed you, you walk in your cloak on the earth and it groans beneath your tread. You accumulate and do not spend until the death rattle reaches your throat, then you say, `I want to give in charity,' but it is too late for charity.")" It was also recorded by Ibn Majah. Allah says:
وَضَرَبَ لَنَا مَثَلاً وَنَسِىَ خَلْقَهُ قَالَ مَن يُحىِ الْعِظَـمَ وَهِىَ رَمِيمٌ
(And he puts forth for Us a parable, and forgets his own creation. He says: "Who will give life to these bones after they are rotten and have become dust") meaning, he thinks it unlikely that Allah, the Almighty Who created the heavens and the earth, will re-create these bodies and dry bones. Man forgets about himself, that Allah created him from nothing and brought him into existence, and he knows by looking at himself that there is something greater than that which he denies and thinks impossible. Allah says:
قُلْ يُحْيِيهَا الَّذِى أَنشَأَهَآ أَوَّلَ مَرَّةٍ وَهُوَ بِكُلِّ خَلْقٍ عَلِيمٌ
(Say: "He will give life to them Who created them for the first time! And He is the All-Knower of every creation!") meaning, He knows about the bones in all areas and regions of the earth, where they have gone when they disintegrated and dispersed. Imam Ahmad recorded that Rib`i said: ""Uqbah bin `Amr said to Hudhayfah, may Allah be pleased with him, `Will you not tell us what you heard from the Messenger of Allah ﷺ ' He said, `I heard him say:
«إِنَّ رَجُلًا حَضَرَهُ الْمَوْتُ، فَلَمَّا أَيِسَ مِنَ الْحَيَاةِ أَوْصَى أَهْلَهُ: إِذَا أَنَا مُتُّ فَاجْمَعُوا لِي حَطَبًا كَثِيرًا جَزْلًا، ثُمَّ أَوْقِدُوا فِيهِ نَارًا، حَتْى إِذَا أَكَلَتْ لَحْمِي، وَخَلَصَتْ إِلَى عَظْمِي فَامْتُحِشْتُ، فَخُذُوهَا فَدُقُّوهَا فَذَرُّوهَا فِي الْيَمِّ، فَفَعَلُوا، فَجَمَعَهُ اللهُ تَعَالَى إِلَيْهِ، ثُمَّ قَالَ لَهُ: لِمَ فَعَلْتَ ذَلِكَ؟ قَالَ: مِنْ خَشْيَتِكَ، فَغَفَرَ اللهُ عَزَّ وَجَلَّ لَه»
(Death approached a man and when there was no longer any hope for him, he said to his family, "When I die, gather a lot of firewood, then set it ablaze until my flesh is consumed and it reaches my bones and they become brittle. Then take them and grind them, and scatter them in the sea." So they did that, but Allah gathered him together and said to him: "Why did you do that" He said, "Because I feared You." So Allah forgave him.)' `Uqbah bin `Amr said, `I heard him say that, and the man was a gravedigger."' Many versions of this Hadith were recorded in the Two Sahihs. One of these versions mentions that he commanded his sons to burn him and then grind his remains into small pieces, and then scatter half of them on land and half of them on the sea on a windy day. So they did that, then Allah commanded the sea to gather together whatever remains were in it, and He commanded the land to do likewise, then he said to him, "Be!", and he was a man, standing. Allah said to him. "What made you do what you did" He said, "The fear of You, and You know best." Straight away He forgave him.
الَّذِى جَعَلَ لَكُم مِّنَ الشَّجَرِ الاٌّخْضَرِ نَاراً فَإِذَآ أَنتُم مِّنْه تُوقِدُونَ
(He Who produces for you fire out of the green tree, when behold you kindle therewith.) means, the One Who initiated the creation of this tree from water, when it has become green and beautiful, bearing fruit, then He changes it until it becomes dry wood with which fires are lit. For He does whatever He wills and He is able to do whatever He wills, and none can stop Him. Qatadah said concerning the Ayah:
الَّذِى جَعَلَ لَكُم مِّنَ الشَّجَرِ الاٌّخْضَرِ نَاراً فَإِذَآ أَنتُم مِّنْه تُوقِدُونَ
(He Who produces for you fire out of the green tree, when behold you kindle therewith.) this means, the One Who brought forth this fire from this tree is able to resurrect him. It was said that this refers to the Markh tree and the `Afar tree, which grow in the Hijaz. If one wants to light a fire but has no kindling with him, then he takes two green branches from these trees and rubs one against the other, and fire is produced from them. So they are just like kindling. This was reported from Ibn `Abbas, may Allah be pleased with him.
77- İnsan, bizim kendisini bir nutfeden yarattığımıza hiç mi bakmaz ki kalkıp (bize) apaçık bir hasım kesiliyor?
78- Kendi yaratılışını unutuyor da bize misal getiriyor ve:“Çürümüş haldeki kemikleri kim diriltecek?” diyor.
79- De ki:“Onları ilk defa kim yarattıysa O diriltecektir. O, her türlü yaratmayı/yaratılmışı çok iyi bilendir.”
80- O, sizin için yeşil ağaçtan ateş çıkarandır. İşte siz, ondan ateş tutuşturuyorsunuz.
81- Gökleri ve yeri yaratan, onların benzerini (tekrar) yaratmaya kadir değil midir? Elbette (kadirdir). O, (her şeyi) yaratandır, her şeyi bilendir.
82- O, bir şeyi (var etmeyi) diledi mi sadece ona: “Ol” der, o da hemen oluverir.
83- Her şeyin hükümranlığı elinde bulunan (Allah, her türlü eksiklikten) münezzehtir! Sizler, yalnız O’na döndürüleceksiniz.
77. Öldükten sonra dirilişi inkâr eden yahut da bu hususta şüphesi olan “insan bizim kendisini” önce “bir nutfeden yarattığımıza” sonra onu büyüyünceye, gençleşinceye, aklı olgunlaşıp kemale erinceye kadar aşamadan aşamaya geçirmek sureti ile yetiştirdiğimize “hiç mi bakmaz ki kalkıp” önceleri nutfeden yaratılmış olduğu halde “apaçık bir hasım kesiliyor?”
Haydi bu iki hal arasındaki farka baksın ve kendisini yoktan var edenin, onu çürüyüp parçalandıktan sonra tekrar diriltmeye ve yeniden yaratmaya öncelikle kadir olduğunu düşünüp anlasın.
78. “Kendi yaratılışını unutuyor da bize misal getiriyor” Ki hiç kimsenin böyle bir misal getirmesi yerinde değildir. Çünkü bu misalle Yaratanın kudreti yaratılmışın kudretine kıyas edilmekte ve yaratılmışın kudreti için uzak olan bir husus, Yaratıcının kudreti için de uzak görülmektedir.
Bu misal şu buyrukla açıklanmaktadır: Bu insan “Çürümüş haldeki kemikleri kim diriltecek?” diyor” Yani bunu diriltecek kimse var mı? Bu soru, inkâr amaçlıdır. Yani bu kemikleri çürüyüp dağıldıktan sonra hiç kimse diriltemez, demektir.
İşte misal ve şüphe budur. Ona göre böyle bir iş, alışılagelmiş insan kudreti açısından son derece uzak bir ihtimaldir. Ancak onun söylediği bu söz, onun gafletinin ve ilk yaratılışını unutuşunun bir sonucudur. Eğer o daha önce anılmaya değer bir şey olmadığı halde yaratılmış olduğuna dikkat etmiş olsa idi gerçeği açıkça görür ve böyle bir misal vermeye kalkışmazdı.
Yüce Allah, böyle bir ihtimali uzak görmeye son derece yeterli ve tatmin edici bir cevap vererek şöyle buyurmaktadır:
79. Böyle bir gerçeği sadece tasavvur etmekle bile en ufak bir şüphe söz konusu olmaksızın bunları ilk olarak yaratanın, ikinci bir defa daha yaratmaya kadir olduğu kesinlikle bilinir. Ayrıca bir kimse bunu düşünecek olursa, ilâhî kudrete göre bunun çok daha kolay olduğunu da anlar.“O, her türlü yaratmayı/yaratılmışı çok iyi bilendir.” Bu, Yüce Allah’ın sıfatlarından ikinci bir delildir. O da Yüce Allah’ın bütün yaratılmışları, bütün halleri ile ve bütün zamanları ile bildiğini ve bilgisi ile onları kuşattığını ortaya koymaktadır. Yerin ölenlerin cesetlerinden neleri eksilttiğini, geriye nelerin kaldığını bildiği gibi gizlileri de açıkları da bilir. Kul, Yüce Allah’ın bu uçsuz bucaksız ilmini ikrar ve kabul ettiği taktirde bunun, Allah’ın ölüleri kabirlerinden diriltmesinden daha büyük ve daha üstün olduğunu da bilir.
Daha sonra Yüce Allah, üçüncü bir delili daha zikrederek şöyle buyurmaktadır:
80. Kuru olan ateşi son derece yaş ve nemli olan yeşil ağaçtan -ikisinin birbirine zıt olmasına, birbirlerine tamamen aykırı olmalarına rağmen- çıkartan Yüce Allah’ın, ölüleri kabirlerinden çıkartması da böyle de kolaydır.
Daha sonra dördüncü bir delili söz konusu ederek şöyle buyurmaktadır:
81. “Gökleri ve yeri” genişliklerine ve büyüklüklerine rağmen “yaratan, hiç onlar gibisini yaratmaya” yani onları diriltmeye “kadir değil midir? Elbette”buna kadirdir. Çünkü göklerin ve yerin yaratılması insanların yaratılmasından daha büyük bir şeydir.“O, (her şeyi) yaratandır, her şeyi bilendir.” Bu da beşinci delildir. Çünkü Yüce Allah, öncekileri ile sonrakileri ile küçükleri ile büyükleri ile bütün mahlukatın yaratıcısıdır. Bunların hepsi O’nun yaratmasının ve kudretinin eserleridir. O, bir şeyi yaratmak istedi mi o, hiçbir şekilde ona güç gelmez.
Yüce Allah’ın ölüleri yeniden yaratması, aslında O’nun yaratmasının eserlerinden sadece bir tanesidir. Bundan dolayı şöyle buyurmaktadır:
82. “O, bir şeyi” bu ifade -şarttan sonra nekire/belirtisiz isim geldiğinden dolayı- her bir şeyi kapsar; “(var etmeyi) diledi mi sadece ona: “Ol” der, o da hemen oluverir.” Derhal ve hiçbir karşı koyma olmaksızın var olur.
83. “Her şeyin hükümranlığı elinde bulunan (Allah, her türlü eksiklikten) münezzehtir” Bu da altıncı delildir. Yüce Allah, her şeyin mutlak sahibi ve hükümranıdır. Ulvi alemde olsun, süfli alemde olsun var olan her bir şey O’nun mülküdür. Hepsi O’nun emrindeki kullardır, O’nun tarafından işleri çekilip çevrilmektedir. Son derece hikmetli kaderi ile, şer’î hükümleri ile ve cezaî hükümleri ile onlar üzerinde O tasarrufta bulunur.
Cezaî hükümlerinin haklarında uygulamaya konması için ölümlerinden sonra tekrar onları diriltmesi de hükümranlığının kemalindendir. Bundan dolayı:“Sizler yalnız O’na döndürüleceksiniz” buyurmaktadır. Bunda en ufak bir şüphe ve tereddüt yoktur. Çünkü buna dair kati deliller ve apaçık belgeler sayılamayacak kadar çoktur.
Kelâmında hidâyet, şifa ve nur bulunan Yüce Allah’ın şanı ne yücedir!
Yasin suresinin tefsiri burada sona ermektedir.
Celâline yakışan şekli ile hamdolsun Yüce Allah’a! Kemaline yakışan şekli ile övgülerimiz O’nadır. Azametinin ve Kibriyâ’sının gerektirdiği şekilde şan ve şeref O’nundur.
Allah’ın salât ve selâmı Muhammed’in üzerine olsun!
***
Há nhân loại không nghĩ đến việc Phục Sinh sau khi chết trong khi TA đã tạo hóa ra y từ một giọt tinh trùng trải qua nhiều giai đoạn cho đến khi y được hạ sinh và lớn lên hay sao mà lại có nhiểu tranh cãi? Há nhân loại không thấy sự việc đó là bằng chứng về việc Ngài thừa khả năng Phục Sinh hay sao?!
Mengapa manusia yang mengingkari kebangkitan sesudah kematian tidak memikirkan bahwa sesungguhnya Kami menciptakan-nya dari air mani, kemudian dia melewati fase-fase sebelum akhirnya lahir dan tumbuh, kemudian menjadi orang yang banyak mendebat dan membantah, mengapa manusia tidak melihat hal itu untuk mereka jadikan sebagai bukti atas kebangkitan?
Hindi ba nag-iisip ang taong nagkakaila sa pagkabuhay na muli matapos ng kamatayan na Kami ay lumikha sa kanya mula sa punlay? Pagkatapos dumaan siya sa mga yugto hanggang sa ipinanganak at inaruga. Pagkatapos siya ay naging madalas sa pakikipag-alitan at pakikipagtalo. Hindi ba siya nakaalam niyon upang makapaghinuha siya sa pamamagitan nito sa posibilidad ng pagkaganap ng pagkabuhay na muli?
¿Acaso el ser humano que rechaza la resurrección después de la muerte no reflexiona que Al‑lah lo creó a partir de un óvulo fecundado, que luego pasó por diferentes fases hasta que nació y se desarrolló, convirtiéndose en una creación que argumenta y disputa? ¿No reflexiona sobre eso para concluir que la resurrección es posible?
Ölümden sonra tekrar dirilmeyi inkâr eden insan, onu bir meni damlasından yarattığımızı düşünmez mi? Sonra bütün evreleri geçerek doğmuş ve yetişip büyümüştür. Sonra da çokça tartışan, düşmanlık yapan olmuştur. Bunların hepsinin, yeniden dirilişin olacağına delalet ettiğini görmedi mi?
In verse 78, it was said: ضَرَبَ لَنَا مَثَلًا (And he has set up an argument about Us). Here, the expression refers to the event described above, that is, while smashing and rubbing the bone into bone meal, its revival was considered improbable. After that, it was said: وَنَسِيَ خَلْقَهُ (and forgot his own creation). It means while he was giving that example, he forgot the example of his own creation as to how he himself was created by infusing life in a lowly, impure and lifeless drop - a bland anatomy of his creation indeed. Had he not forgotten his real genetic origin, he would have never come up with such examples and would have never dared saying no to Divine power.
This disbeliever is heedless and ignorant when he uses decayed bones to prove the impossibility of resurrection, saying, “Who will resurrect us?” whilst having forgotten his own creation from non-existence.
I isti taj nemarni poricatelj, zaboravljajući od čega je stvoren, govori: “Ko može vratiti u život kosti kad budu truhle?” Smatra da je to nemoguće, a pritom zaboravlja da je iz ničega stvoren.
Orang kafir ini lalai dan bodoh ketika dia menjadikan tulang-tulang yang lapuk sebagai bukti mustahilnya kebangkitan dengan mengatakan, "Siapa yang akan mengembalikannya?", sedangkan dia sendiri lupa akan penciptaan dirinya dari ketiadaan.
Il miscredente si è distratto ed è ignaro, prendendo come prova il fatto che è impossibile che le ossa disfatte possano essere riportate in vita, dicendo: "Chi è che potrebbe rigenerarle?", dimenticando il fatto che egli stesso sia stato creato dal nulla.
Nalingat ang tagatangging sumampalataya na ito at nagpakamangmang siya nang ipinampatunay niya ang mga butong bulok sa kaimposiblehan ng pagkabuhay na muli sapagkat nagsabi siya: "Sino ang magpapanumbalik dito?" Nalingid sa kanya ang pagkalikha sa kanya mismo mula sa kawalan.
Este incrédulo es descuidado e ignorante cuando usa los huesos carcomidos para demostrar la imposibilidad de la resurrección, diciendo: “¿Quién nos resucitará?” Mientras que ha olvidado su propia creación a partir de la no existencia.
Tầm hạn hẹp của kẻ vô đức tin và ngu dốt ki y lấy việc những khúc xương đã mục để làm bằng chứng cho việc không thể nào phục sinh. Y bảo " Ai có khả năng khôi phục nó lại được?" nhưng y lại quên mất bản thân y đã được tạo hóa ra từ không là gì cả.
Bu gafil kâfir, cahillik ederek çürümüş kemikleri yeniden dirilişin imkansız olduğuna delil getirerek: "Kim bunları eski haline döndürecek?" diyor. Yoktan var edilmesini unutmuştur.
Lorsque le mécréant invoque les ossements défraichis comme preuve de l’impossibilité de la Ressuscitation et dit « Qui les rendra tels qu’ils étaient ? », il oublie et ignore qu’il a été créé à partir du néant.
¡Mujámmad! Dile en respuesta: “Quien creó estos huesos en primer lugar los devolverá a la vida, porque Quien los creó al principio no es incapaz de devolverles la vida; Al-lah lo sabe todo, nada está oculto para Él”.
Katakanlah -wahai Rasul- kepadanya, "Tulang belulang yang lapuk itu dihidupkan oleh Allah yang menciptakannya pertama kali." Siapa yang kuasa menciptakannya pertama kali Dia pasti bisa menghidupkannya kembali. Dia Maha Mengetahui segala makhluk, tidak ada sesuatu pun darinya yang samar bagi-Nya.
Ey Muhammed! Ölümden sonra tekrar dirilmeyi inkâr edene şöyle cevap ver: "Bu çürümüş kemikleri ilk yaratan diriltir. Kim bunları ilk defa yarattıysa onlara tekrar hayat vermekten aciz değildir. O -Subhanehu ve Teâlâ- bütün yarattıklarını bilir. Bu hususta hiçbir şey O'na gizli kalamaz."
O Muhammad! Say to him in reply: “Whoever created these bones in the first place will bring them back to life, because the one who created them initially is not incapable of returning life to them; He (may He be glorified) is the knower of everything, nothing is hidden from Him.”
Ô Muħammad, réponds-lui: C’est Celui qui a créé ces os défraichis qui les fera revivre. Celui qui les crée à partir du néant n’est pas impuissant lorsqu’il s’agit de leur redonner la vie. Allah connait chaque créature et rien de ce qui la concerne ne Lui échappe.
Allahov Vjerovjesniče, obrati se onom koji tako govori: “Kosti koje su već istruhle i prah postale vratit će u život Svemogući Allah, Koji ih prvi put stvori – a lakše je vratiti u život ono što je već postojalo nego stvoriti iz ničeg. Sveznajući Allah dobro zna Svoja stvorenja, nisu Mu skrivena njihova djela, niti bilo šta drugo.”
Sabihin mo, O Muḥammad, habang sumasagot sa kanya: "Magbibigay-buhay sa mga butong bulok na ito ang lumikha rito sa unang pagkakataon sapagkat ang lumikha ng mga ito sa unang pagkakataon ay hindi nawawalang-kakayahan sa pagpapanumbalik ng buhay ng mga ito. Siya – kaluwalhatian sa Kanya – sa bawat nilikha ay Maalam: walang nakakukubli sa Kanya mula roon na anuman."
Di', o Muħammed, in sua risposta: "Colui che riporta in vita le ossa disfatte è Colui che le ha create in primo luogo, poiché per Colui che le ha create la prima volta non è impossibile riportarle in vita, ed Egli, gloria Sua, è Consapevole di tutte le Sue creazioni, nulla di tutto ciò Gli è nascosto".
Ngươi- hỡi Muhammad - hãy trả lời y: "Đấng phục sinh khúc xương rã mục này là Đấng đã tạo ra nó lúc ban đầu." Bởi thế, việc đã tạo ra được nó lúc ban đầu thì việc tái tạo lại nó lần hai không hề khó khăn. Và Ngài là Đấng Quang Vinh, Ngài Am Tường tất cả mọi tạo hóa của Ngài, không có gì có thể giấu giếm được Ngài.
In verse 80, it was said: جَعَلَ لَكُم مِّنَ الشَّجَرِ الْأَخْضَرِ نَارًا (the One who created for you fire from the green tree). Two trees used to be well known in ` Arabia - Markh (Cynanchum Vinimale) and ` Afar. The Arabs were accustomed to cutting two twigs from these two trees as they did with siwak or miswak. These twigs would be solid, green, and full of fresh water inside. By rubbing one on the other, it worked like firestone. They could strike fire out of these. This is what has been alluded to in striking fire out of the green tree. (Qurtubi) And if we were to consider the ultimate fate of trees, every green tree that flourishes initially, then, later on, once dried, it becomes a source of fuel and fire. Seen from this angle, every tree can be meant here - as seems to be the sense in the following verse of the noble Qur'an: أَفَرَأَيْتُمُ النَّارَ الَّتِي تُورُونَ ﴿71﴾ أَأَنتُمْ أَنشَأْتُمْ شَجَرَتَهَا أَمْ نَحْنُ الْمُنشِئُونَ (Now tell Me about the fire you kindle: Is it you who have originated its tree, are We the Orginiator? - 56:71-72).
But, in the present verse, since the quality of the 'shajar' or tree has also been mentioned as being 'akhdar' or green, therefore, here it seems that meant here are those particular trees that used to be a source of fire despite being green and moisturized.
Colui che ha stabilito per voi – o gente – la possibilità di trarre dalle piante verdi e morbide il fuoco, ed eccovi accendere, tramite di esse, il fuoco; e colui che ha unito due opposti, la morbidezza, l'acqua, la pianta e il verde, e il fuoco vivo è ben capace di resuscitare i morti.
Ô gens, c’est Lui qui fit de l’arbre vert et humide, un combustible lorsque vous voulez allumer un feu. Celui qui réunit deux opposés, l’humidité de l’arbre vert et le feu qui le consume, est capable de faire revivre les morts.
[Siya] ang gumawa para sa inyo, O mga tao, mula sa mga luntiang punong-kahoy na mahalumigmig ng isang apoy na hinahango ninyo mula sa mga ito, saka biglang kayo ay nagpapaningas mula sa mga ito ng isang apoy. Ang sinumang nagsama sa dalawang magkasalungat, sa pagkabasa ng tubig ng mga punong-kahoy na luntian at sa apoy na naglalagablab sa mga ito, ay nakakakaya sa pagbibigay-buhay sa mga patay.
Dialah yang menjadikan bagi kalian -wahai manusia- api yang kalian nyalakan dari kayu yang hijau lagi lembab, dan selanjutnya kalian bisa menyalakan apinya. Siapa yang mampu menyatukan dua hal yang bertentangan, yaitu kayu hijau yang basah dengan api yang menyala padanya, maka Dia pasti mampu pula untuk menghidupkan orang-orang yang telah mati.
Al-lah es Quien ha hecho para ti exuberantes árboles verdes de los que puedes extraer fuego al encenderlos. Entonces, el ser que combinó dos opuestos: la humedad de los árboles verdes y el fuego que es encendido de ellos, también es capaz de revivir a los muertos.
"Ngài là Đấng đã tạo cho các ngươi - hỡi nhân loại - ngọn lửa từ một loại cây xanh tươi ẩm ướt mà các ngươi dùng nó để nhóm lửa." Bởi thế, Đấng đã kết hợp được giữa hai điều trái ngược - sự ẩm ướt của nước từ cây xanh có thể cho ra lửa cháy bùng - chắc chắn thừa khả năng phục sinh được cái chết.
Allah je Onaj Koji vam od drveća, zelena i vlažna, stvara vatru, vrelu i spaljujuću. Pogledaj kako Svemogući Allah objedinjuje suprotnosti! Zbilja, Onaj Koji to čini kadar je mrtvoga pretvoriti u živog. I to je dovoljno kao pokazatelj i očit znak da je Allah, džellešanuhu, kadar mrtve oživiti.
The being who has made for you, O people, lush green trees from which you are able to extract fire by igniting them. So the being who combined two opposites: the moisture of the green trees and the fire ignited from them, is also capable of reviving the dead.
Ey insanlar! Sizin için yeşil, taze ağaçtan ateş çıkaran O'dur. İşte siz ondan yakıp duruyorsunuz. İki zıddı bir araya getiren -yeşil ağacın ıslaklığını ve ondan tutuşturulan ateşi- kim ise, ölüleri diriltmeye de kadirdir.
Allah points out His great might and power in that He created theseven heavens with all their stars and planets, and the seven earths with everything in them of mountains, sands, oceans and wildernesses, and everything in between
He tells us to find the proof that He will re-create our bodies in His creation of these mighty things. This is like the Ayah:
لَخَلْقُ السَّمَـوَتِ وَالاٌّرْضِ أَكْـبَرُ مِنْ خَلْقِ النَّاسِ
(The creation of the heavens and the earth is indeed greater than the creation of mankind) (40:57). And Allah says here:
أَوَلَـيْسَ الَذِى خَلَقَ السَّمَـوتِ وَالاٌّرْضَ بِقَـدِرٍ عَلَى أَن يَخْلُقَ مِثْلَهُم
(Is not He Who created the heavens and the earth, able to create the like of them) meaning, the like of mankind. So, He will re-create them as He created them in the first place. Ibn Jarir said, "This Ayah is like the Ayah:
أَوَلَمْ يَرَوْاْ أَنَّ اللَّهَ الَّذِى خَلَقَ السَّمَـوَتِ وَالاٌّرْضِ وَلَمْ يَعْىَ بِخَلْقِهِنَّ بِقَادِرٍ عَلَى أَن يُحْىِ الْمَوْتَى بَلَى إِنَّهُ عَلَى كُلِّ شَىْءٍ قَدِيرٌ
(Do they not see that Allah, Who created the heavens and the earth, and was not wearied by their creation, is able to give life to the dead Yes, He surely is able to do all things.) (46:33)" And Allah says here:
أَوَلَـيْسَ الَذِى خَلَقَ السَّمَـوتِ وَالاٌّرْضَ بِقَـدِرٍ عَلَى أَن يَخْلُقَ مِثْلَهُم بَلَى وَهُوَ الْخَلَّـقُ الْعَلِيمُ - إِنَّمَآ أَمْرُهُ إِذَآ أَرَادَ شَيْئاً أَن يَقُولَ لَهُ كُن فَيَكُونُ
(Yes, indeed! He is the All-Knowing Supreme Creator. Verily, His command, when He intends a thing, is only that He says to it, "Be!"-- and it is!) meaning, He only needs to command a thing once; it does not need to be repeated or confirmed. When Allah wants a thing to happen, He only says to it: "Be!" once, and it is. Imam Ahmad recorded that Abu Dharr, may Allah be pleased with him, said that the Messenger of Allah ﷺ said:
«إِنَّ اللهَ تَعَالَى يَقُولُ: يَا عِبَادِي، كُلُّكُمْ مُذْنِبٌ إِلَّا مَنْ عَافَيْتُ، فَاسْتَغْفِرُونِي أَغْفِرْ لَكُمْ، وَكُلُّكُمْ فَقِيرٌ إِلَّا مَنْ أَغْنَيْتُ، إِنِّي جَوَادٌ مَاجِدٌ وَاجِدٌ أَفْعَلُ مَا أَشَاءُ، عَطَائِي كَلَامٌ، وَعَذَابِي كَلَامٌ، إِذَا أَرَدْتُ شَيْئًا فَإِنَّمَا أَقُولُ لَهُ كُنْ فَيَكُون»
(Allah, may He be exalted, says: "O My servants, all of you are sinners apart from those whom I protect from sin. Seek My forgiveness and I will forgive you. All of you are in need except for those whom I make independent. I am Most Generous, Majestic, and I do whatever I will. My giving is a word and My punishment is a word. When I want a thing to happen I merely say to it `Be!' and it is.")
فَسُبْحَـنَ الَّذِى بِيَدِهِ مَلَكُوتُ كُلِّ شَىْءٍ وَإِلَيْهِ تُرْجَعُونَ
(So glorified be He and exalted (above all that they associate with Him), and in Whose Hand is the dominion of all things, and to Him you shall be returned.) means, glorified and exalted and sanctified above any evil be the Ever Living, the Self-Sufficient, in Whose hand is the control of the heavens and the earth, to Whom all matters return. His is the power to create and command, and to Him all mankind will return on the Day of Resurrection. Then He will reward or punish each one according to his deeds, and He is the Just, the Generous Bestower, the Graciously Disposed. The meaning of this Ayah,
فَسُبْحَـنَ الَّذِى بِيَدِهِ مَلَكُوتُ كُلِّ شَىْءٍ
(So glorified be He and exalted (above all that they associate with Him), and in Whose Hand is the sovereignty (Malakut) of all things) is like the Ayat:
قُلْ مَن بِيَدِهِ مَلَكُوتُ كُلِّ شَىْءٍ
(Say: "In Whose Hand is the sovereignty (Malakut) of everything") (23:88)
تَبَارَكَ الَّذِى بِيَدِهِ الْمُلْكُ
(Blessed be He in Whose Hand is the dominion (Al-Mulk)) (67:1) Al-Mulk and Al-Malakut mean the same thing, although some people claim that Al-Mulk has to do with the physical realm and Al-Malakut has to do with the spiritual realm. But the former view is the one which is correct, and this is the opinion of the majority of the scholars of Tafsir and others. Imam Ahmad recorded that Hudhayfah bin Al-Yaman, may Allah be pleased with him, said, "I stood in prayer with the Messenger of Allah ﷺ one night and he recited the seven long Surahs in seven Rak`ahs. When he raised his head from bowing, he said,
«سَمِعَ اللهُ لِمَنْ حَمِدَه»
(Allah hears the one who praises Him.) Then he said;
«الْحَمْدُ للهِللهِذي الْمَلَكُوتِ وَالْجَبَرُوتِ وَالْكِبْرِيَاءِ وَالْعَظَمَة»
(Praise be to Allah, the Owner of Malakut, might, pride and greatness.) His bowing was as long as his standing position, and his prostration was as long as his bowing. Then he finished and my legs were nearly broken." Abu Dawud recorded that `Awf bin Malik Al-Ashja`i, may Allah be pleased with him, said, "I stood in prayer with the Messenger of Allah ﷺ one night and he recited Al-Baqarah. He did not reach any Ayah that mentioned mercy but he paused and asked for it, and he did not reach any Ayah that mentioned punishment but he paused and sought refuge from it. Then he bowed for as long as he had stood, and while bowing he said,
«سُبْحَانَ ذِي الْجَبَرُوتِ وَالْمَلَكُوتِ وَالْكِبْرِيَاءِ وَالْعَظَمَة»
(Glory be to Allah, the Owner of might, Malakut, pride and greatness.) Then he prostrated for as long as he had bowed, and said something similar while prostrating. Then he stood and recited Al `Imran, then he recited one Surah after another." This was recorded by At-Tirmidhi in Ash-Shama'il and An-Nasa'i. This is the end of the Tafsir of Surah Ya Sin. All praise and thanks are due to Allah.
Colui che ha creato i Cieli e la Terra, nella loro immensità, non è forse in grado di resuscitare i morti dopo averli fatti morire? Sì, in verità Egli è in grado di farlo: Egli è il Creatore, Colui che ha creato tutte le creature, Consapevole di esse, nulla di tutto ciò Gli è nascosto.
Há Ngài đã tạo hóa ra các tầng trời và trái đất và hai điều đó thật vĩ đại, vậy chẳng lẽ Ngài lại không có khả năng phục sinh chúng sau cái chết ư?! Chắc chắn, Ngài thừa khả năng bởi Ngài là Đấng tạo hóa ra tất cả vạn vật và Rất Mực Am Tường về chúng, không có gì có thể che giấu được Ngài.
Hindi ba ang lumikha ng mga langit at lupa sa kabila ng kasukdulang nasa mga ito ay nakakakaya sa pagbibigay-buhay sa mga patay matapos ng pagbibigay-kamatayan sa kanila? Oo; tunay na Siya ay talagang nakakakaya niyon. Siya ay ang Palalikha na lumikha sa lahat ng mga nilikha, ang Maalam sa mga ito: walang nakakukubli sa Kanya mula sa mga ito na anuman.
Zar Allah, Onaj Koji je stvorio nebesa i Zemlju, ono što je na njima i ono što je između njih, nije kadar stvoriti njima slične, pa ih oživiti kao što im je prvi put život dao? Dakako, Allah je to kadar učiniti, On sve stvara precizno i s mudrošću. Allah je Sveznajući, zna sve što se tajno i javno čini, ništa Mu nije skriveno.
Celui qui créa les Cieux et la Terre malgré leur immensité n’est-Il pas capable de faire revivre les gens après les avoir fait mourir ? Si, Il en est parfaitement capable. Il est le Grand Créateur qui crée toutes les créatures, Celui qui les connaît toutes parfaitement, sans que rien les concernant ne Lui échappe.
Hacimlerinin büyüklüğüne rağmen gökleri ve yeri yaratan, öldükten sonra ölüleri tekrar yaratmaya gücü yetmez mi? Elbette O'nun buna gücü yeter. Çünkü O, her şeyi yaratan ve bilen yaratıcıdır. Bu hususta hiçbir şey O'na gizli kalmaz.
¿No es el que creó los cielos y la Tierra a pesar de su grandeza, también capaz de resucitar a los muertos, después de ocasionar su muerte? ¡Por supuesto! Él es sin duda capaz de eso; Él es el creador de todas las criaturas y las conoce todas, por lo que nada está oculto para Él.
Bukanlah Allah yang menciptakan langit dan bumi dengan apa yang ada pada keduanya berupa keagungan berkuasa untuk menghidupkan manusia sesudah mati? Benar, sesungguhnya Allah Mahakuasa atas itu. Dialah Maha Pencipta yang menciptakan seluruh makhluk, lagi Maha Mengetahuinya, sehingga tidak ada sesuatu pun darinya yang samar bagi-Nya.
Is not the one who created the heavens and the earth despite their grandeur, also capable of bringing the dead back to life, after causing their death? Of course! He is definitely capable of it; He is the creator who created all creations and He knows them all, so nothing is hidden from Him.
Allah -Subhanehu ve Teâlâ-, bir şeyi meydana getirmeyi dilediği zaman, O'nun emri ona yalnızca: "Ol!" demesidir, o husus dilediği gibi oluverir. Hayat verme, öldürme, yeniden diriltme ve bunun dışındaki hususlarda istediği şekilde oluverir.
Perintah Allah itu bila Dia hendak mengadakan sesuatu, Dia hanya mengucapkan kepadanya, "Jadilah!", maka ia pun jadi sebagaimana yang Allah kehendaki. Termasuk dalam hal ini adalah apa yang Allah kehendaki berupa menghidupkan, mematikan, membangkitkan, dan sebagainya.
La autoridad y poder de Al-lah es tal que, cuando decide crear algo, todo lo que Él dice es “¡Sé!” Y así sucede como Él lo quiere. Así es como Al-lah concede la vida, luego la muerte y finalmente resucita.
Tanging ang utos ni Allāh at gawi Niya – kaluwalhatian sa Kanya – kapag nagnais Siya ng pagpapairal ng isang bagay ay na magsabi roon: "Mangyari," saka mangyayari ang bagay na iyon na ninanais Niya. Kabilang doon ang ninanais Niya na pagbibigay-buhay, pagbibigay-kamatayan, pagkabuhay na muli, at iba pa sa mga ito.
Quả thật, khi Allah - Đấng Toàn Năng muốn bất cứ điều gì, Ngài chỉ cần phán "Hãy Thành!" thì ngay lập tức nó sẽ trở thành đúng theo ý của Ngài muốn. Tương tự, khi Ngài muốn làm cho sống, làm cho chết và phục sinh cái chết hoặc những những gì khác thì Ngài chỉ cần phán như thế.
In verità, l'ordine di Allāh e il Suo decreto, gloria Sua, è che, quando Egli desidera che una cosa si realizzi, basta che dica: sii, e quella è. Da ciò ne consegue che Egli sia in grado di riportare in vita chi ha fatto morire, resuscitare e altro.
Kad Allah želi da se nešto dogodi, odnosno da se nešto provede, odnosno da nešto stvori, On za to samo kaže: “Budi!”, i ono neizostavno bude. Allah, džellešanuhu, pomoću te riječi stvara, određuje, život i smrt daje.
The authority and prestige of Allah is such that when He intends to create something, all He says to it is “Be!” and so it happens as He intends it. His intending to give life, cause death, and resurrect is also like that.
In verse 82, it was said: إِنَّمَا أَمْرُهُ إِذَا أَرَادَ شَيْئًا أَن يَقُولَ لَهُ كُن فَيَكُونُ (His practice, when He intends to do something, is no more than He says, "Be", and it comes to be.). In other words, the verse means that when Allah Ta’ ala intends to create something, He has no need to follow the way things are made by human beings who have to collect raw materials, assemble technicians and work for a certain period of time until the thing is ready. His way, to use an understatement, is different. Whenever, He intends to create something, for Him it is sufficient to give the command: "Be." Right then, the thing so commanded comes into existence. From this, it does not necessarily follow that the creation of everything should invariably be instant. Instead, when the creation of something instantly under the dictate of the wisdom of the Creator is expedient, it stands created on the beam without any gradual mode or respite. And when the creation of something is decreed to be appropriate only as gradual due to some wise consideration, it comes into existence gradually - whether it is destined to be created along with a particular gradual mode in the very first decree, or it is addressed with a separate command of کُن 'kun' or 'be' at each gradual stage. وَاللہ سبحانہ و تعالیٰ اَعلَم (And Allah, the Pure, the High knows best).
Alhamdu1i11ah
The Commentary on
Surah Y a Sin
Ends here
Lorsqu’Allah veut faire exister quelque chose, il Lui suffit de lui dire « Sois » et ce qu’il voulait alors faire exister, existe aussitôt. Ceci est également valable lorsqu’Il veut faire vivre, mourir ou ressusciter.
Kaya nagpakawalang-kapintasan si Allāh at nagpakabanal Siya palayo sa anumang inuugnay sa Kanya ng mga tagapagtambal na kawalang-kakayahan sapagkat Siya ay ang nagtataglay ng pagmamay-ari sa mga bagay sa kabuuan ng mga ito. Nakapagpapaganap Siya sa mga ito ng anumang niloloob Niya. Nasa kamay Niya ang mga susi ng bawat bagay. Tungo sa Kanya lamang pababalikin kayo sa Kabilang-buhay para gumanti Siya sa inyo sa mga gawa ninyo.
Mahasuci Allah lagi Mahatinggi dari apa yang kaum musyrikin sandarkan kepada-Nya berupa kelemahan. Dialah Tuhan Maha Pemilik segala sesuatu. Dialah yang mengatur semuanya sesuai dengan kehendak-Nya, di tangan-Nya kunci-kunci segala sesuatu, hanya kepada-Nya kalian dikembalikan pada hari akhirat, lalu Dia membalas amal-amal kalian.
So Allah is glorified and free of the incapability the idolators ascribe to Him. He is the one to whom belongs total authority over everything and He does as He wishes with it; the keys to everything are in His Hands and you shall all return to Him in the Hereafter, where He will requite you over your deeds.
Gloria ad Allāh, elogiato al di sopra delle incapacità che gli attribuiscono gli idolatri, mentre Egli è il detentore di tutte le cose e le amministra come vuole, ed Egli possiede la chiave di ogni cosa e a Lui solo tornerete nell'Aldilà e vi retribuirà per le vostre azioni.
Yüce Allah, müşriklerin kendisine nispet ettiği acizlikten münezzehtir. Her şeyin mülkü O'nundur ve dilediği şekilde mülkünde tasarrufta bulunur. Her şeyin anahtarı O'nun elindedir. Ahirette siz yalnız O'na döndürüleceksiniz ve sizin yapmış olduğunuz amellerinizin karşılığını verecektir.
Man has not created himself. This calls for man to possess the quality of humility or modesty. But, instead of being realistic, he indulges in discussions which are not in accordance with his humble position. The creation of man and the universe for the first time itself furnishes ample proof of the fact that such creation for the second time is also possible. But ignoring this, man argues about how a dead man can come back to life. The changing of the dead into the living, will no doubt occur on the Day of Judgement, but this possibility is seen in other things even today. One may take the example of a tree. The tree is apparently green and fresh, but when it is cut up and burnt as sticks, it takes on a completely different shape, that of fire. The metamorphosis of one thing into another is an established fact. God makes this possible today with regard to different things. As for man, however, He will make it possible on the Day of Judgement, but this will not be for the purpose of making the people admit this fact. It will be in order to punish them for their insubordination.
Neka je zato Svevišnji Allah slavljen i hvaljen, neka je vrlo visoko iznad nemoći, koju mu višebošci pripisuju! Allah je Gospodar svega što postoji, On upravlja svim stvorenjima i određuje šta će se dogoditi. Allahu će se svi vratiti, na Dan konačnog polaganja računa, da nagradi za dobro, a da kazni za zlo.
Bởi thế, Allah vinh quang và vượt xa những gì mà những kẻ thờ đa thần đã quy cho Ngài về sự bất lực. Vi Ngài là Đấng nắm quyền Thống Trị tất cả vạn vật, Ngài chi phối vạn vật theo ý Ngài muốn, tất cả mọi thứ đều nằm trong Tay của Ngài và Ngài là Đấng Duy Nhất mà các ngươi sẽ trở về gặp Ngài vào Ngày Sau để nhận lấy hậu quả cho những việc làm của các ngươi.
Al-lah, glorificado sea, está libre de la incapacidad que los idólatras Le atribuyen. Él es a Quien Le pertenece la autoridad total sobre todo y hace lo que quiere con ella; las llaves de todo están en Sus Manos y todos regresarán a Él en el Más Allá, donde Él los recompensará por sus obras.
Qu’Allah soit sanctifié et élevé au-dessus de l’impuissance que Lui attribuent les polythéistes. Il est Celui qui possède toute chose et en dispose comme Il le veut. Les clés de toute chose sont dans Sa main et c’est auprès de Lui Seul que vous retournerez dans l’au-delà afin qu’Il vous rétribue pour vos œuvres.
