Svevišnji Allah zaklinje se melekima, koji čine ibadet poredani u zbijene i pravilne redove.
"Demi rombongan yang bershaf-shaf dengan sebenar-benar-nya, dan demi rombongan yang melarang dengan sebenar-benarnya, dan demi rombongan yang membacakan pelajaran, sesungguhnya sembahanmu benar-benar Esa. Rabb langit dan bumi dan apa yang ada di antara keduanya dan Rabb tempat-tempat terbit matahari. Sesungguhnya Kami telah menghias langit yang terdekat dengan hiasan bintang-bintang, dan telah memeliharanya dari setiap setan yang sangat durhaka, setan-setan itu tidak dapat mendengar (pem-bicaraan) para malaikat dan mereka dilempari dari segala penjuru untuk mengusir mereka dan bagi mereka siksaan yang kekal, akan tetapi barangsiapa yang mencuri (pendengaran); maka ia dikejar oleh suluh api yang cemerlang. Maka tanyakanlah kepada mereka, 'Apakah mereka lebih kukuh kejadiannya ataukah apa yang telah Kami ciptakan itu?' Sesungguhnya Kami telah menciptakan mereka dari tanah liat." (Ash-Shaffat: 1-11).
Makkiyah
(1-4) Ini adalah sumpah dari Allah سبحانه وتعالى dengan malaikat-ma-laikatNya yang mulia dalam kondisi ibadah mereka dan pengaturan yang mereka jalankan berdasarkan izin Rabbnya, dalam menegas-kan Uluhiyah dan RububiyahNya, seraya berfirman, ﴾ وَٱلصَّٰٓفَّٰتِ صَفّٗا ﴿ "Demi rombongan yang bershaf-shaf dengan sebenar-benarnya," maksud-nya, berbaris dalam mengabdi kepada Rabbnya. Mereka adalah para malaikat.
﴾ فَٱلزَّٰجِرَٰتِ زَجۡرٗا ﴿ "Dan demi rombongan yang melarang dengan sebe-nar-benarnya." Mereka adalah para malaikat yang menahan awan dan lain-lain berdasarkan perintah Allah.
﴾ فَٱلتَّٰلِيَٰتِ ذِكۡرًا ﴿ "Dan demi rombongan yang membacakan pelajaran." Mereka adalah para malaikat yang membacakan Firman Allah سبحانه وتعالى. Oleh karena mereka selalu tunduk kepada Rabbnya dan beribadah di dalam pengabdian kepadaNya dan mereka tidak pernah men-durhakaiNya sekejap mata pun, maka Allah bersumpah dengan mereka menegaskan UluhiyahNya, seraya berfirman, ﴾ إِنَّ إِلَٰهَكُمۡ لَوَٰحِدٞ ﴿ "Sesungguhnya sembahanmu benar-benar Esa" Dia tidak mempunyai sekutu di dalam status sebagai tuhan yang berhak disembah, maka dari itu ikhlaskanlah rasa cinta, takut dan harapan, serta segala bentuk ibadah kepadaNya.
(5) ﴾ رَّبُّ ٱلسَّمَٰوَٰتِ وَٱلۡأَرۡضِ وَمَا بَيۡنَهُمَا وَرَبُّ ٱلۡمَشَٰرِقِ ﴿ "Rabb langit dan bumi dan apa yang ada di antara keduanya dan Rabb tempat-tempat terbit matahari." Maksudnya, Dia-lah Pencipta semua makhluk ini, Pemberi rizki dan Pengaturnya. Sebagaimana tiada sekutu bagiNya di dalam rububiyahNya ini, maka tiada sekutu pula bagiNya di dalam ulu-hiyahNya. Banyak sekali Allah سبحانه وتعالى mengukuhkan Tauhid Uluhiyah dengan Tauhid Rububiyah, sebab tauhid rububiyah menunjukkan kepada tauhid uluhiyah; dan tauhid rububiyah juga telah diakui oleh orang-orang musyrikin dalam ibadah, maka dari itu Allah menun-tut mereka dengan apa yang mereka akui atas apa yang mereka ingkari.
Dalam ayat ini, secara khusus Allah menyebutkan al-masyâriq (tempat terbit matahari) karena dilalahnya kepada magharib (tempat terbenamnya); atau karena dia merupakan tempat-tempat terbitnya bintang-bintang yang akan Dia sebutkan berikut. Maka dari itu Dia berfirman,
(6-9) ﴾ إِنَّا زَيَّنَّا ٱلسَّمَآءَ ٱلدُّنۡيَا بِزِينَةٍ ٱلۡكَوَاكِبِ 6 وَحِفۡظٗا مِّن كُلِّ شَيۡطَٰنٖ مَّارِدٖ 7 لَّا يَسَّمَّعُونَ إِلَى ٱلۡمَلَإِ ٱلۡأَعۡلَىٰ ﴿ "Sesungguhnya Kami telah menghias langit dunia (yang ter-dekat) dengan hiasan bintang-bintang, dan telah memeliharanya dari setiap setan yang sangat durhaka, setan-setan itu tidak dapat mendengar-pem-bicaraan para malaikat." Allah سبحانه وتعالى menjelaskan dua faidah besar berikut ini berkaitan dengan bintang-bintang, salah satunya adalah kebe-radaannya sebagai perhiasan langit, sebab kalau tidak ada bintang, niscaya langit ini akan menjadi gelap gulita, tidak memiliki cahaya. Maka Allah menjadikan bintang sebagai hiasan di dalamnya agar segenap penjurunya terang dan bentuknya menjadi indah serta bisa dijadikan sebagai pedoman (petunjuk arah) dalam kegelapan darat dan lautan serta banyak terdapat maslahat besar lain darinya. Kedua, menjaga langit dari segala setan pembangkang yang dengan pembangkangannya sampai kepada al-mala`il-a'la, yaitu para ma-laikat. Apabila setan-setan itu berusaha mencuri informasi dengan menguping, maka para malaikat melemparnya dengan suluh api yang cemerlang ﴾ مِن كُلِّ جَانِبٖ ﴿ "dari segala penjuru," untuk mengusir dan menghalau mereka supaya tidak mendengar apa yang dikata-kan oleh para malaikat tersebut.
﴾ وَلَهُمۡ عَذَابٞ وَاصِبٌ ﴿ "Dan bagi mereka siksaan yang kekal." Maksudnya, yang terus menerus, yang telah dipersiapkan untuk mereka karena pembangkangannya dari ketaatan kepada Allah, Rabb mereka.
(10) Kalau saja Allah سبحانه وتعالى tidak mengecualikan, niscaya hal itu menjadi dalil yang membuktikan bahwasanya setan-setan itu tidak akan dapat mendengar apa pun sama sekali. Akan tetapi Dia berfir-man, ﴾ إِلَّا مَنۡ خَطِفَ ٱلۡخَطۡفَةَ ﴿ "Akan tetapi barangsiapa yang mencuri (pendengar-an." Maksudnya, kecuali siapa di antara setan-setan pembangkang itu yang mengambil secara rahasia dan mencuri satu kata,﴾ فَأَتۡبَعَهُۥ شِهَابٞ ثَاقِبٞ ﴿ "maka ia dikejar oleh suluh api yang cemerlang" kadang ia dapat menghanguskannya sebelum setan itu menyampaikannya kepada para sekutunya sehingga berita dari langit pun terputus (terjaga), dan kadang ia sempat menyampaikannya sebelum suluh api itu menghanguskannya. Pada saat itulah setan-setan itu menambah kalimat yang dicuri itu dengan seratus dusta, mereka mempropa-gandakannya disebabkan satu kata yang berhasil ia curi dari langit.
(11) Setelah Allah سبحانه وتعالى menjelaskan makhluk-makhluk agung tersebut, Dia berfirman, ﴾ فَٱسۡتَفۡتِهِمۡ ﴿ "Maka tanyakanlah kepada mereka." Maksudnya, tanyakanlah (olehmu wahai Muhammad) kepada orang-orang yang mengingkari penciptaan mereka setelah kematian mereka, ﴾ أَهُمۡ أَشَدُّ خَلۡقًا ﴿ "Apakah mereka lebih kukuh kejadiannya?" Mak-sudnya, apakah penciptaannya sesudah kematiannya lebih berat dan lebih sulit, ﴾ أَم مَّنۡ خَلَقۡنَآۚ ﴿ "ataukah apa yang telah Kami ciptakan" di antara makhluk-makhluk ini? Maka mereka harus mengakui bahwa penciptaan langit dan bumi lebih besar daripada penciptaan ma-nusia. Maka jika demikian, mereka harus mengakui (meyakini) kebangkitan. Bahkan kalau seandainya mereka kembali kepada diri mereka sendiri dan merenungkannya, tentu mereka mengetahui bahwa permulaan penciptaan mereka dari tanah liat itu lebih sulit -saat direnungkan-, daripada penciptaan mereka kembali sesudah mereka mati. Maka dari itu Allah berfirman, ﴾ إِنَّا خَلَقۡنَٰهُم مِّن طِينٖ لَّازِبِۭ ﴿ "Sesungguhnya Kami telah menciptakan mereka dari tanah liat." Maksud-nya, yang sangat kuat lagi keras. Ini seperti dalam Firman Allah سبحانه وتعالى,
﴾ وَلَقَدۡ خَلَقۡنَا ٱلۡإِنسَٰنَ مِن صَلۡصَٰلٖ مِّنۡ حَمَإٖ مَّسۡنُونٖ 26 ﴿
"Dan sesungguhnya Kami telah menciptakan manusia (Adam) dari tanah liat kering (yang berasal) dari lumpur hitam yang diberi bentuk." (Al-Hijr: 26).
Yüce Allah, sıkı saflar halinde kendisine ibadet etmek için saf tutan meleklere yemin etmiştir.
I take an oath on the angels who form compact rows in their worship.
Commentary
Subjects of-the Surah
This Surah is Makki, that is, it was revealed in Makkah al-Mukarramah. Like other Makki Surahs, matters of faith have been taken up as its essential subject. In it, beliefs about Divine Oneness, the mission of messengers and the certain eventuality of the Hereafter have been fortified with proofs presented in various ways. As a corollary, a refutation of the beliefs of Mushriks as well as the scenes of Paradise and Hell also appear in the Surah. After providing rational support for beliefs that formed part of the call of the noble prophets (علیہم السلام) and after removing doubts and objections raised by disbelievers, the Surah describes how Allah Ta’ ala dealt with those who embraced these beliefs in the past and what was the fate of those who opted to take the road to denial and disbelief? Accordingly, in that wise, events relating to Sayyidna Nuh, Ibrahim, Musa, Harun, Ilyas, Lut and Yunus (علیہم السلام) have been mentioned, briefly at some places and in details at others.
The Mushriks of Makkah used to call angels: Daughters of God. Towards the end, this belief has been refuted in details and an overall view of the Surah seems to indicate that the refutation of this particular kind of shirk (ascribing partners to the Divinity of Allah by declaring angels to be the daughters of God) has been kept in marked sight. Therefore, the Surah has been initiated with an oath taken in the name of angels combined with a declaration of the attributes of their servitude. وَاللہ سبحانہ و تعالیٰ اَعلَم (And Allah, who is Pure, knows best).
Tauhid: The Oneness of Allah is the first subject
The Surah has been initiated by a description of the belief in Tauhid, the Oneness of Allah and the real purpose of the first four verses is to state:إنَّ إِلَـٰهَكُمْ لَوَاحِدٌ (surely your God is but One - 37:4). But, before this is asserted, three oaths are sworn ahead of it. A simple literal translation of these oaths is given below: " (I swear) by those who stand in rows, [ 1] then by those who prevent firmly [ 2], then by those who recite the dhikr.
Who are these people identified as "those who stand in rows," then, "those who prevent firmly" and then, "those who recite the dhikr?" There is no clarification in the words of the noble Qur'an about it. Therefore, different views have been expressed to explain it. Some respected commentators say that these refer to living warriors who come out to wage Jihad in the way of Allah and who stand in rows after rows, so that they prevent the aggression of the forces of the false, and even when they file in readiness for combat, even then, they remain engaged in dhikr, tasbih and the recitation of the Qur'an as well.
Some others have said that they mean the performers of prayers who stand in rows in the Masjid and prevent Shaitanic thoughts denying access to them by means of a total concentration on dhikr and the recitation of the Qur'an (Tafsir Kabir and Qurtubi). Other than these, there are some explanations that do not bear much congruity with the actual words of the Qur'an.
But, the Tafsir or explanation which found the widest acceptance with the majority of commentators was that the reference here is to angels, and given here are three attributes credited to them:
1. The first attribute is: الصَّافَّاتِ صَفًّا (those who stand in rows). This expression comes from the word: صَفّ (saff) and it means 'to align some group on a straight line' (Qurtubi). Thus, it means precisely as it has been translated above.
That the angels stand in the formation of rows has also been mentioned later in this very Surah: وَإِنَّا لَنَحْنُ الصَّافُّونَ (and We, surely We are those who stand in rows - 37:165). When are these rows formed? In answer to that, some respected commentators - such as, Sayyidna lbn ` Abbas, Hasan al-Basri and Qatadah - have said that angels are always standing in their rows in space awaiting the command of their Lord, and when it comes, they carry it out (Mazhari). Some others particularize it with the time of worship, that is, when the angels are engaged in ` ibadah, dhikr and tasbih (worship, remembrance and glorification of Allah), they are in a row formation (Tafsir Kabir).
Discipline is desirable in Islam
From this verse, we learn that doing everything in an organized and disciplined manner and giving due consideration to order and skill in whatever we do is something expected of us and is certainly liked by Allah Ta’ ala;. It is obvious that the two objectives of the worship of Allah Ta’ ala and the implementation of His command might have as well been achieved if the angels, rather than form rows, could have assembled in the form of a disorganized mob. But, instead of being subjected to something so haphazard, they were given the taufiq or ability to make rows. Then, by mentioning this very attribute first out of their good attributes in this verse, it was pointed out that Allah Ta’ ala likes this style of propriety very much.
The importance of making rows come straight and right in Salah
So this is not for angels only. Human beings too have been induced to and bound with the need to make their rows straight and right during 'ibadah'. According to a narration of Sayyidna Jabir Ibn Samurah ؓ ، the Holy Prophet ﷺ said to him and those with him, "Why do you not align yourself in perfect rows (while offering Salah) as do the angels before their Lord?" The Sahabah asked, 'How do the angels form their rows before their Lord?' He said, "They complete the rows and stand compactly (that is, leave no gap in between the row)." (Tafsir Mazhari)
So many ahadith stressing on the need to make rows complete and keep them straight in Salah have appeared that they could fill an independent treatise on the subject. Sayyidna Abu Mas'ud al-Badri ؓ says that the Holy Prophet ﷺ would touch our shoulders with his blessed hand during Salah and say, "Stand straight, do not step ahead or fall behind, otherwise, it will cause dissension to creep up in your hearts." (Jam' al-Fawa'id, with reference to Muslim and an-Nasa'i, p. 91, v.1)
Je prête serment par les anges qui se mettent en rangs serrés durant leur adoration.
Al-lah hace un juramento por los ángeles que forman hileras en su adoración.
1- Yemin olsun saf saf duranlara,
2- Sürüp sevkedenlere,
3- Zikir okuyanlara ki,
4- Sizin ilâhınız birdir.
5- O; göklerin, yerin ve iki arasında bulunanların Rabbidir. Doğuların da Rabbidir.
6- Şüphesiz Biz (dünyaya) en yakın göğü bir süsle, yıldızlarla süsledik.
7- Ve onu her azgın şeytandan koruduk.
8- Onlar Mele-i âlâ’yı dinleyemezler ve dört bir taraftan taşlanırlar da;
9- Kovulurlar. Onlar için sürekli bir azap da vardır.
10- Ancak (meleklerden) bir söz kapıp kaçıran olursa derhal parlak ve delici bir alev onun peşine düşer.
11- Şimdi sor onlara: Yaratılış yönünden kendileri mi daha zorludur yoksa bizim (şu) yarattıklarımız mı? Zira Biz onları yapışkan bir çamurdan yarattık.
(Mekke’de inmiştir. 182 âyettir)
1-4. Bu buyruklarda Yüce Allah, ulûhiyet ve rubûbiyetine dair, ibadet halinde bulunan ve Rablerinin izniyle işler gören şerefli meleklere yemin etmekte ve şöyle buyurmaktadır:“Yemin olsun saf saf duranlara,”Yani Rablerinin emirlerini yerine getirmek üzere saf saf dizilmiş meleklere;“Sürüp sevkedenlere,”Allah’ın emri ile bulutları ve başka şeyleri süren meleklere;“Zikir okuyanlara,” Allah’ın kelamını okuyan meleklere...
Bu melekler, Rablerini ilah edinen, O’nun buyruklarını yerine getirerek O’na ibadet eden, bir göz açıp kapatacak süre kadar dahi O’na isyan etmeyen varlıklar olduklarından ötürü Allah, ilâh olduğuna dair onlara yemin ederek:“Sizin ilâhınız birdir” buyurmaktadır. Ulûhiyetinde O’nun hiçbir ortağı yoktur. O bakımdan ihlâsla yalnız O’nu sevin, yalnız O’ndan korkun. Yalnız O’nun rahmetini umut edin ve tüm ibadet çeşitlerini de yalnız O’na yapın.
5. Yani bunca mahlukatı yaratan, onların rızıklarını veren ve emri altına alan O’dur. Allah'ın bunlar üzerindeki rubûbiyetinde hiçbir ortağı olmadığı gibi ulûhiyetinde de hiçbir ortağı yoktur.
Yüce Allah, ulûhiyet tevhidini çoğu zaman rubûbiyet tevhidi ile bir arada söz konusu ederek delillendirmektedir. Çünkü rubûbiyet tevhidi, uluhiyet tevhidine delildir. İbadetlerinde Allah’a ortak koşan müşrikler dahi rubûbiyet tevhidini kabul ve itiraf etmişlerdir. O halde bu kabul ettikleri dolayısı ile inkâr ettiklerini de kabul ve itiraf etmeleri gerekir.
Yüce Allah’ın özellikle “doğrular”ı söz konusu etmesi “batılar”a da delalet etmesinden yahut da biraz sonra sözü edilecek yıldızların doğdukları yere delalet etmesinden dolayı olabilir. Bu sebeple Yüce Allah şöyle buyurmaktadır:
6-7. Yüce Allah yıldızlardaki oldukça büyük şu iki faydayı söz konusu etmektedir:
1. Yıldızların sema için bir süs olmaları. Yıldızlar olmasa idi sema ışıksız ve kapkaranlık olurdu. Ancak Yüce Allah, göğün dört bir yanı aydınlansın, güzel bir görünüşü olsun, kara ve denizin karanlıklarında onlarla yol bulunsun ve böylelikle bu yıldızların pek çok menfaati husule gelsin diye göğü bu yıldızlarla süslemiştir.
2. İtaatten çıkan ve azgınlığı sebebiyle mele-i âlâ’yı -ki bunlardan kasıt meleklerdir- dinlemeye kadar ulaşan her bir azgın şeytana karşı semanın korunması.
8-9. Eğer şeytalar meleklere kulak verecek olurlarsa “dört bir taraftan” delip geçen alevli ateşlerle kovulmak ve mele-i âlâ’da söylenenleri dinlemekten uzaklaştırılmak üzere “taşlanırlar.”“Onlar için sürekli bir azap da vardır.” Rablerine itaat etmemeleri ve azgınlıkları dolayısı ile onlar için hazırlanmış ve daimi olan bir azap da vardır.
10. Yüce Allah, burada böyle bir istisnada bulunmamış olsa idi, bu buyruklar şeytanların semadan kesinlikle hiçbir şey işitmediğine delil olacaktı. Ancak Yüce Allah:“Ancak (meleklerden) bir söz kapıp kaçıran olursa…” buyurmaktadır.
Yani bu azgın şeytanlar arasından gizlice ve hırsızlama sureti ile tek bir söz kapanlara gelince “derhal parlak ve delici bir alev onun peşine düşer.” Bu alev, bazen ona hırsızlama kaptığı bu sözü dostlarına ulaştırmadan önce yetişir ve böylelikle semadan çaldığı o haber orada kesilir. Bazen de o delici alev ona kavuşmadan önce o, bu haberi onlara ulaştırabilir. Onların dostları da bu tek bir hak söze yüz tane yalan katar ve semadan işitilen o söz aracılığıyla o yalanları insanlara kabul ettirirler.
11. Yüce Allah, bu muaazam varlıklara dair açıklamalardan sonra şöyle buyurmaktadır:“Şimdi sor onlara” öldükten sonra tekrar yaratılacaklarını inkâr edenlere: “Yaratılış yönünden kendileri mi daha zorludur”öldükten sonra onların yeniden yaratılmaları daha mı zordur;“Yoksa bizim (şu) yarattıklarımız mı?” Diğer mahlukat mı? Şüphesiz göklerin ve yerin yaratılışının, insanların yaratılışından daha büyük olduğunu kabul edeceklerdir. Onların bunu kabul edişleri, öldükten sonra dirilişi de kabul etmelerini gerektirir. Hatta onlar kendi nefislerine dönüp onlar üzerinde düşünecek olsalar, kendilerinin yapışkan bir çamurdan yaratılmış olmalarının, ölümden sonra tekrar yaratılışlarından daha zor olduğunu anlayacaklardır. İşte bundan dolayı:“Zira Biz onları yapışkan bir çamurdan yarattık.” Yani onlar, birbirine kenetlenmiş, sağlam bir çamurdan yaratıldılar, buyurmaktadır. Yüce Allah’ın şu buyruğu da bunun gibidir:“Andolsun ki Biz insanı kuru bir çamurdan, değişmiş, şekillenmiş bir balçıktan yarattık.”(el-Hicr, 15/26)
Sumumpa Siya sa mga anghel na humahanay sa pagsamba nila nang nagsisiksikan.
Thề bởi những Thiên Thần đứng thành hàng chỉnh tề, nghiêm trang, kính cẩn trong việc thờ phượng của họ.
Giurò sugli Angeli che si schierano serratamente nella Sua adorazione,
The Virtues of Surat As-Saffat
An-Nasa'i recorded that `Abdullah bin `Umar, may Allah be pleased with him, said, "The Messenger of Allah ﷺ used to command us to make our prayers short and he used to recite As-Saffat when he lead us in prayer." This was recorded by An-Nasa'i only.
بِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِ
In the Name of Allah, the Most Gracious, the Most Merciful.
It was reported that `Abdullah bin Mas`ud, may Allah be pleased with him, said:
وَالصَّـفَّـتِ صَفَّا
"(By those ranged in ranks.) -- they are the angels;
فَالزَجِرَتِ زَجْراً
(By those who drive the clouds in a good way. ) they are the angels;
فَالتَّـلِيَـتِ ذِكْراً
(By those who bring the Dhikr.) they are the angels." This was also the view of Ibn `Abbas, may Allah be pleased with him, Masruq, Sa`id bin Jubayr, `Ikrimah, Mujahid, As-Suddi, Qatadah and Ar-Rabi` bin Anas. Qatadah said, "The angels form ranks in the heavens." Muslim recorded that Hudhayfah, may Allah be pleased with him, said, "The Messenger of Allah ﷺ said:
«فُضِّلْنَا عَلَى النَّاسِ بِثَلَاثٍ: جُعِلَتْ صُفُوفُنَا كَصُفُوفِ الْمَلَائِكَةِ، وَجُعِلَتْ لَنَا الْأَرْضُ كُلُّهَا مَسْجِدًا، وَجُعِلَ لَنَا تُرَابُهَا طَهُورًا، إِذَا لَمْ نَجِدِ الْمَاء»
(We have been favored over the rest of mankind in three ways: our ranks have been made like the ranks of the angels; the entire earth has been made a Masjid for us; and its soil has been made a means of purification for us if we cannot find water.)" Muslim, Abu Dawud, An-Nasa'i and Ibn Majah recorded that Jabir bin Samurah, may Allah be pleased with him, said, "The Messenger of Allah ﷺ said:
«أَلَا تَصُفُّونَ كَمَا تَصُفُّ الْمَلَائِكَةُ عِنْدَ رَبِّهِمْ؟»
(Will you not form ranks as the angels form ranks in the presence of their Lord) We said, `How do the angels form ranks in the presence of their Lord' He said:
«يُتِمُّونَ الصُّفُوفَ الْمُتَقَدِّمَةَ، وَيَتَرَاصُّونَ فِي الصَّف»
(They complete the rows nearer the front and they consolidate the rows. )" As-Suddi and others said that the Ayah
فَالزَجِرَتِ زَجْراً
(By those who drive the clouds in a good way. ) means that they drive the clouds.
فَالتَّـلِيَـتِ ذِكْراً
(By those who bring the Dhikr.) As-Suddi said, "The angels bring the Scriptures and the Qur'an from Allah to mankind."
The One True God is Allah
إِنَّ إِلَـهَكُمْ لَوَاحِدٌ رَبُّ السَّمَـوَتِ وَالاٌّرْضِ
(Verily, your God is indeed One, Lord of the heavens and the earth,) This is the One by Whom the oath is sworn, stating that there is no God worthy of worship but He, Lord of the heavens and the earth,
وَمَا بَيْنَهُمَآ
(and all that is between them,) means, of created beings.
وَرَبُّ الْمَشَـرِقِ
(and Lord of every point of the sun's risings.) means, He is the Sovereign Who is controlling His creation by subjugating it and all that is in it of stars, planets and heavenly bodies which appear from the east and set in the west. Mentioning the east is sufficient and there is no need for the west to be mentioned too, because it is implied in what is said. This has also been stated clearly elsewhere, in the Ayat:
فَلاَ أُقْسِمُ بِرَبِّ الْمَشَـرِقِ وَالْمَغَـرِبِ إِنَّا لَقَـدِرُونَ
(So I swear by the Lord of all the points of sunrise and sunset in the east and the west that surely We are able.) (70:40)
رَبُّ الْمَشْرِقَيْنِ وَرَبُّ الْمَغْرِبَيْنِ
((He is) the Lord of the two easts and the Lord of the two wests. ) (55:17) which refers to the rising and setting points of the sun and the moon in both winter and summer.
Allah bersumpah dengan para malaikat yang berbaris rapi dalam beribadah kepada-Nya.
Y también hace un juramento por los ángeles que dirigen las nubes de lluvia y las envían a donde Él les ordena que hagan llover.
Je prête serment par les anges qui poussent les nuages vers le lieu où Allah veut qu’il pleuve.
e giurò sugli Angeli che spingono le nuvole e che le guidano dove Allāh vuole che permangano,
Sumumpa si Allāh sa mga anghel na nagtataboy sa mga ulap at umaakay sa mga ito saanman Niya loloobin para sa mga ito na bumaba.
2. The second attribute of the angels has been described as: فَالزَّاجِرَاتِ زَجْرًا (fazzajirati zajran: those who prevent firmly). This word has been derived from زَجر (zajr) which means to hold in check, block, prevent or restrain, also to drive back, repel or reprimand. Maulana Thanavi (رح) has translated it in the sense of those who place an impregnable check - which comprehends every possible sense of the word. Now, what is that against which the angels place their check? In view of the context of the Holy Qur'an, most commentators have answered it by saying that the enforcing of check at this place means the act of angels through which they stop the shaitans from reaching the higher levels, and a detailed description of which is going to appear a little later in the Qur'an itself.
And I also take an oath on the angels who drive the rainclouds and send them to wherever I command they send rain.
I zaklinje se melekima koji odvraćaju i navraćaju oblake tjerajući ih iz jednog u drugi dio Zemlje, ondje gdje treba pasti kiša.
Bulutları, Allah'ın yağmuru yağdırmak istediği yere sürüp sevk eden meleklere yemin etmiştir.
Và thề bởi những Thiên Thần di chuyển những đám mây đưa đến những nơi mà Allah muốn ban mưa xuống.
Allah bersumpah dengan para malaikat yang menggiring awan dan membawanya ke arah yang Allah kehendaki untuk tempat turunnya hujan.
Sumumpa si Allāh sa mga anghel na bumibigkas ng salita Niya.
Allah'ın kelâmını okuyan meleklere yemin etmiştir.
Y hace un juramento por los ángeles que recitan el Corán.
Je prête serment par les anges qui récitent les paroles d’Allah.
I zaklinje se melekima koji čitaju Njegovu veličanstvenu knjigu.
e giurò sugli Angeli che recitano le Parole di Allāh.
And I take an oath in the angels who recite the Qur’ān.
Và thề bởi các Thiên Thần xướng đọc lời Mặc Khải của Allah.
Allah bersumpah dengan malaikat-malaikat yang membaca Al-Qur`ān.
3. The third attribute is: فَالتَّالِيَاتِ ذِكْرًا (fattaliati dhikran) that is, these angels are those who recite the 'dhikr'. The core sense of 'dhikr' is 'word of good counsel' as well as 'the remembrance of Allah.' In the first instance, it would mean that these angels are those who recite everything Allah Ta'ala has revealed as word of good counsel through Scriptures. And this recitation could be as a means of earning barakah and also as an act of "ibadah'. Then, it is also possible that it means the angels who bring wahy (revelation) to the prophets, since they recite these Scriptures carrying good counsel before the prophets (علیہم السلام) and thus they convey the message of Allah to them. And in the second instance, if 'dhikr' were to be taken to mean the remembrance of Allah, then, it would mean that they keep busy reciting those words, words that prove their commitment to the glory and sanctity of Allah.
At this place, by mentioning these three attributes of angels, the noble Qur'an has put together all essential qualities of ideal servitude. To sum up: (1) Stand in perfect linear formation for "ibadah', (2) preventing rebellious forces from disobedience to Allah and (3) to recite the good counsel and commandments of Allah in person as well as to communicate to others. It is obvious that no act of servitude can remain devoid of these three departments. Hence, the sense of all four verse (37:1-4) turns out to be: 'By the angels who imbibe in them all ideal attributes of servitude, your true Lord is but One.'
Ey insanlar! Şüphesiz hak olan mabudunuz tektir, birdir. O, hiçbir ortağı olmayan Yüce Allah'tır.
Why has the statement been sworn by the angels?
The reason why angels have been sworn by in the Surah particularly - as already submitted - lies in the central theme of this Surah. It aims at refuting the peculiar kind of shirk (ascribing of partners in the pure divinity of Allah) based on which the people of Makkah used to call angels the daughters of Allah. Accordingly, at the very beginning of the Surah, by swearing in the name of the angels, described there were their unique attributes that demonstrated their perfect servitude. In other words, the sense is that should you ponder over these angelic attributes of servitude, they will themselves become a witness before you that their relationship with Allah Ta’ ala is not that of a father and daughter, instead, it is that of servants and the Master.
Injunctions about sworn statement of Allah Ta’ ala: Three questions and their answers
In the noble Qur'an, there are statement in which Allah Ta’ ala has sworn in various ways in order to lay emphasis on many matters of principles relating to faith and its articles. At some places, it is that of His own Being while, at other places, it is that of particular things out of what He has created. This raises many questions. Therefore, it has become a detailed issue in the science of the Tafsir (exegesis) of the noble Qur'an. Hafiz Ibn Qaiyyim has written a regular book on the subject entitled التبیان فی احکام القرآن۔Tibyan fi Aqsam-il-Qur'an. ` Allamah as-Suyuti has, in his book الاتقان al-Itqan on the principle of Tafsir has discussed it in details in the sixty-seventh category of discussions. Some necessary components are being given here:
Question One: When Allah Ta’ ala makes a sworn statement, a question naturally arises: Is it not that Allah Ta’ ala is the most need free of all? Why would he need to strengthen His statement with an oath in order to make someone believe?
Abulqasim al-Qushairi has answered to this question by saying that Allah needs not to swear before anyone, but His compassion towards His servants invited Him to do so in the hope that they, after hearing such a sworn statement made by Allah Ta’ ala, may tend to accept the truth and save themselves from the punishment. When an Arab bedouin heard the verse وَفِي السَّمَاءِ رِزْقُكُمْ وَمَا تُوعَدُونَ فَوَرَبِّ السَّمَاءِ وَالْأَرْضِ إِنَّهُ لَحَقٌّ (And in heaven is your provision, and that you are promised, it is surely true as that you have speech - 51:22-23) where Allah Ta’ ala has sworn by 'the Lord of the heavens and the earth', he remarked, "Who has annoyed the Almighty to make Him swear an oath?"
In short, as said earlier, this is something necessitated by Divine compassion for His creation. Is it not that we have with us a recognized method of settling disagreements and differences? A witness is presented to support a claim. If there is no witness, a sworn statement is offered. Similarly, Allah Ta’ ala has elected to go by this familiar way of human beings in their interest. On occasions, He has laid stress on the subject by using the word: شَھَادَت (witness) as in: شَهِدَ اللَّـهُ أَنَّهُ لَا إِلَـٰهَ إِلَّا هُوَ (Allah bears witness that there is no god but He - And [ so do ] the angels and the men of knowledge - 'A1-` Imran, 3:18). Then, there are occasions when words of oath have been used as in: إِي وَرَبِّي إِنَّهُ لَحَقٌّ (Yes, by my Lord, it is true -Yunus, 10:53).
Question Two: When it comes to taking an oath, it is usually done in the name of someone comparatively higher, bigger or more significant. But, how is it that Allah Ta’ ala has sworn by things in His creation that are inferior to Him in all conceivable respects?
It can be answered by saying that there simply is, nor can there be, any being or entity greater than Allah Ta’ ala. When so, it is obvious that the oath of Allah Ta'ala cannot be like that of the common creation. Therefore, on occasions, Allah subhanahu wa Ta’ ala has sworn by His own pristine Being as in: إِي وَرَبِّي (Yes, by my Lord - 10:53). Then, there are seven places in the Qur'an where oaths are sworn by Allah Himself. Then there are other places where oaths are sworn by Divine acts or attributes and the Qur'an itself, for example: وَالسَّمَاءِ وَمَا بَنَاهَا ﴿5﴾ وَالْأَرْضِ وَمَا طَحَاهَا ﴿6﴾ وَنَفْسٍ وَمَا سَوَّاهَا ﴿7﴾ (And by the sky, and One who built it, and by the earth, and the One who spread it, and by the soul, and who made it well - ash-Shams, 91:5-7). And most of such oaths relate to the objects of creation that, being the means of recognition of Allah, do but revert back to Allah Himself as the ultimate source of all creation. (as mentioned by Ibn-ul- Qayyim)
Out of the things in creation that have been sworn by, at places, the purpose is to highlight the sublimity of that particular thing, as is the case with an oath by the blessed life of the Holy Prophet t in the Holy Qur'an by saying: لَعَمْرُكَ إِنَّهُمْ لَفِي سَكْرَتِهِمْ يَعْمَهُونَ (By your life [ 0 prophet ], they are wandering blindly in their intoxication [ misguidance ] - al-Hijr, 15:72). Ibn Marduwayh reports the saying of Sayyidna ` Abdullah Ibn ` Abbas ؓ that Allah Ta’ ala has not created anyone or anything in this world more sublime and esteemed than the Holy Prophet ﷺ himself, and it is for this reason that no oath by the person of any prophet or messenger appears anywhere in the entire Qur'an. The only such oath being by the blessed life of the Holy Prophet ﷺ appears in the verse mentioned here. Similarly, the two oaths in: وَالطُّورِ(By the Mount - at-Tur, 52:1) and وَكِتَابٍ مَّسْطُورٍ (By the Written Book - at-Tar, 52:2) appear there to highlight the greatness of the two objects sworn by.
And on occasions, a certain created object has been sworn by for the reason that it yields a lot of benefits as in: وَالتِّينِ وَالزَّيْتُونِ (By the fig, and the olive - at-Tin, 95:1). And there are other occasions where some created object has been sworn by for the reason that its creation is the manifestation of the great power of Allah Ta’ ala, and an important source of getting to know the Master-Creator of the universe. And in most cases, the thing sworn by does have some role to play in proving the subject stressed with the force of an oath. This unveils itself with a little deliberation wherever it occurs.
Question Three: For human beings in general, the well-known rule of the Shari'ah is that swearing by anyone other than Allah Ta'ala is not permissible. This poses a question: Is it not that the statements sworn by Allah Ta’ ala in the name of His own created objects go on to prove that a statement sworn in the name of someone other than Allah will also become permissible for others as well? This has been answered by Hasan al-Basri (رح) by saying:
اِنَّ اللہَ یقوم بماشاء من خلقہ ولیس لاحد اَن یقسم اِلَّا بِاللہ
Surely, Allah Ta’ ala has the right to swear by whatever of His creation He wills, but it is not for anyone else to swear by anyone other than Allah (reported by Ibn Abi Haim, as in Mazharl).
Here, the core sense is that taking one's own self on the analogy of the most-exalted Allah is wrong and false. Once the Divine Law has prohibited swearing by anyone other than Allah in the case of human beings at large, any effort to counter argue on the basis of what He elects to do on His own, simply cannot be anything but false.
Explanation of verses
Turning to the explanation of the verses cited above, we see that the statement: مَعبُود بَرحَق (Verily, your God is but One - 4) has been placed at the end of the first three verses in which oaths by angels are sworn. Though, during the course of these oaths, mentioned therein are particular attributes of angels that, if deliberated upon even in a modest measure, would turn out to be nothing short of initial proofs of the belief in Tauhid, the Oneness of Allah. But, in the six verses that follow next, a standing proof of Tauhid has also been supplied.
O people! Indeed, your true deity is one and has no partner: He is Allah.
Vaš Bog je Allah, o ljudi, On je Jedan Jedini, Koji nema saučesnika, pa samo Njemu robujte. Samo je On dostojan da Mu robujete.
Sesungguhnya sesembahan kalian -wahai manusia- yang sebenarnya adalah Tuhan Maha Esa yang tidak ada sekutu bagi-Nya, yakni Allah.
Quả thật, Đấng Thờ Phượng đích thực của các ngươi - hởi nhân loại - là một Đấng duy nhất, Ngài không có đối tác ngang vai, và Ngài chính là Allah.
Tunay na ang sinasamba ninyo ayon sa karapatan, O mga tao, ay talagang nag-iisa na walang katambal sa Kanya. Siya ay si Allāh.
In verità, la vostra vera divinità, o gente, è unica e non vi sono altri pari a Lui, ed è Allāh.
Gente, su verdadera divinidad es una y no tiene asociados: Él es Al-lah.
Ô gens, votre Dieu qui mérite d’être adoré est Un et n’a pas d’associé: c’est Allah.
Jedino je Allah, džellešanuhu, Stvoritelj nebesa i Zemlje i onog što se nalazi između njih. On je Stvoritelj istokā, na kojima se pojavljuju Sunce i Mjesec tokom cijele godine.
Ang Panginoon ng mga langit, ang Panginoon ng lupa, ang Panginoon ng anumang nasa pagitan ng mga ito, at ang Panginoon ng araw sa mga sinisikatan nito at mga nilulubugan nito sa kahabaan ng taon.
Ngài (Allah) là Thượng Đế của các tầng trời và trái đất, là Thượng Đế của vạn vật nằm giữa trời đất và là Thượng Đế của mặt trời mọc và lặn suốt trong năm.
Dia Tuhan langit, Tuhan bumi, Tuhan segala yang ada di antara langit dan bumi, serta Tuhan matahari di tempat terbit dan terbenamnya sepanjang tahun.
The lord of the heavens; the lord of the earth; the lord of what is between the two, and the lord of the sun in all its rising and setting places throughout the year.
Göklerin, yerin, bu ikisi arasında bulunanların ve bütün sene içinde Güneş'in doğduğu ve battığı yerlerin de Rabbidir.
El Señor de los cielos, el Señor de la Tierra, el Señor de lo que está entre ambos y el Señor del Sol en todos los lugares en donde sale y donde se pone en el transcurso de todo el año.
Il est le Seigneur des Cieux, de la Terre et de ce qui se trouve entre les deux, le Seigneur du soleil à chaque fois qu’il se lève et qu’il se couche tout au long de l’année.
Dio dei Cieli e della Terra, e Dio di ciò che vi è tra di essi, e Dio del sole al suo sorgere e al suo tramonto, durante tutto l'anno.
One of the secrets revealed through the Prophet is the existence of angels. Here, three special aspects of the angels have been mentioned. First, they are completely obedient to God. Without the slightest hesitation or objection, they carry out His orders. Then there is a group of angels which implements the punishments imposed by God on human beings, either in the shape of calamities or untoward incidents or in any other manner dictated by Him. The angels also bring God’s advice to man in the form of inspiration or intuition (ilham) and as revelation (wahi) to the prophets.
It was said: رَّبُّ السَّمَاوَاتِ وَالْأَرْضِ وَمَا بَيْنَهُمَا وَرَبُّ الْمَشَارِقِ (the Lord of the heavens and the earth and what is between them, and Lord of the points of the sunrise. - 37:5). Now, a Being to whom goes the credit of having created and sustained such a mind-boggling range of creations has to be the One most deserving of ownership. And this entire universe is a positive proof of His existence and Oneness. The word: الْمَشَارِقِ (al-mashariq) as used here is the plural form of مَشرِق mashriq or East. Since, the sun rises from a new point every day of the year, therefore, its orientations in the East are many, and it is on this basis that the plural form has been employed here.
In the next verse, it was said: إِنَّا زَيَّنَّا السَّمَاءَ الدُّنْيَا بِزِينَةٍ الْكَوَاكِبِ (Verily, We have decorated the nearest sky with an adornment, the stars, - 37:6). Here, the expression السَّمَاءَ الدُّنْيَا : (as-sama'ud-dunya: the nearest sky) means the closest sky. The sense is that Allah Ta’ ala has made this sky closest to the world look good through the glittering presence of stars. Now, it is not necessary that these stars are located precisely within the sky. In fact, even if they are detached from it, even then, should they be looked at from the earth, they appear to be on the sky - and keep imparting a glow to it. What is being said here is no more but that this star spangled sky is an open proof of the fact that it did not come into existence on its own, instead, it has been created by its creator. And why a Being that can bring such enormous things into existence would need any partner and sharer in His creation? In addition to that, when even the disbelievers find it a settled matter that Allah Ta’ ala is the creator of all heavenly bodies, would it not be injustice that, despite His being the Creator and Master, someone or something else be taken as the object of worship? As for the problem of stars being part of the sky or being separate from it in the light of the Qur'an as well as that of the coherence of astronomy with the noble Qur'an, these have been taken up in detail in the commentary on Surah al-Hijr (Ma’ ariful-Qur an, Volume V, Verses 15:16, page 302)
The Adornment and Protection of the Heaven comes from Allah
Allah tells us that He has adorned the lowest heaven with the heavenly bodies for those among the people of the earth who look at it. The stars and planets in the sky give light to the people of earth, as Allah says:
وَلَقَدْ زَيَّنَّا السَّمَآءَ الدُّنْيَا بِمَصَـبِيحَ وَجَعَلْنَـهَا رُجُوماً لِّلشَّيَـطِينِ وَأَعْتَدْنَا لَهُمْ عَذَابَ السَّعِيرِ
(And indeed We have adorned the nearest heaven with lamps, and We have made such lamps (as) missiles to drive away the Shayatin, and have prepared for them the torment of the blazing Fire.) (67:5),
وَلَقَدْ جَعَلْنَا فِى السَّمَاءِ بُرُوجًا وَزَيَّنَّـهَا لِلنَّـظِرِينَ - وَحَفِظْنَـهَا مِن كُلِّ شَيْطَـنٍ رَّجِيمٍ - إِلاَّ مَنِ اسْتَرَقَ السَّمْعَ فَأَتْبَعَهُ شِهَابٌ مُّبِينٌ
(And indeed, We have put the big stars in the heaven and We beautified it for the beholders. And We have guarded it from every outcast Shaytan. Except him who steals the hearing then he is pursued by a clear flaming fire.) (15:16-18). And Allah says here:
وَحِفْظاً
(And to guard) meaning, to protect as it should be protected,
مِّن كُلِّ شَيْطَـنٍ مَّارِدٍ
(against every rebellious Shaytan. ) means, every insolent and impudent devil, when he wants to eavesdrop (on news in the heavens), a piercing fire comes and burns him. Allah, may He be glorified, says:
لاَّ يَسَّمَّعُونَ إِلَى الْمَلإِ الاٌّعْلَى
(They cannot listen to the higher group) meaning, they cannot reach the higher group -- which refers to the heavens and the angels in them -- when they speak of what has been revealed by Allah of His Laws and decrees. We have already mentioned this when explaining the Hadiths quoted when we discussed the Ayah,
حَتَّى إِذَا فُزِّعَ عَن قُلُوبِهِمْ قَالُواْ مَاذَا قَالَ رَبُّكُمْ قَالُواْ الْحَقَّ وَهُوَ الْعَلِىُّ الْكَبِيرُ
(when fear is banished from their hearts, they say: "What is it that your Lord has said" They say: "The truth. And He is the Most High, the Most Great.) (34:23). Allah says:
وَيَقْذِفُونَ
(for they are pelted) meaning, they are hit,
مِن كُلِّ جَانِبٍ
(from every side.) means, from all directions from which they try to reach the heaven.
دُحُوراً
(Outcast,) means, they are rejected, and are repelled and prevented from reaching it, and they are pelted.
وَلَهُمْ عَذابٌ وَاصِبٌ
(and theirs is a constant torment.) means, in the Hereafter, they will have an ongoing, everlasting and painful torment, as Allah says:
وَأَعْتَدْنَا لَهُمْ عَذَابَ السَّعِيرِ
(and We have prepared for them the torment of the blazing Fire) (67:5).
إِلاَّ مَنْ خَطِفَ الْخَطْفَةَ
(Except such as snatch away something by stealing,) means, except for the one among the Shayatin who manages to get something, which is a word he has heard from the heaven. Then he throws it down to the one who is beneath him, who in turn throws it down to the one who is beneath him. Perhaps the flaming fire will strike him before he is able to throw it down, or perhaps he will throw it -- by the decree of Allah -- before the flaming fire strikes him and burns him. So the other devil takes it to the soothsayer, as we have seen previously in the Hadith. Allah says:
إِلاَّ مَنْ خَطِفَ الْخَطْفَةَ فَأَتْبَعَهُ شِهَابٌ ثَاقِبٌ
(Except such as snatch away something by stealing, and they are pursued by a flaming fire of piercing brightness.) meaning, shining brightly. Ibn Jarir recorded that Ibn `Abbas, may Allah be pleased with him, said, "The Shayatin had places where they sat in the heavens listening to what was being revealed by Allah. The stars did not move and the Shayatin were not struck. When they heard the revelation, they would come down to earth and to every word they would add nine of their own. When the Messenger of Allah ﷺ was sent, if a Shaytan wanted to take his seat in the heavens, the flaming fire would come and would not miss him; it would burn him every time. They complained about this to Iblis, may Allah curse him, and he said, `Something must have happened.' He sent his troops out and they found the Messenger of Allah ﷺ standing in prayer between the two mountains of Nakhlah." -- Waki` said, "This means in the valley of Nakhlah." -- "They went back to Iblis and told him about that, and he said, `This is what has happened."'
In verità, abbiamo abbellito il Cielo più vicino alla Terra con splendide decorazioni, ovvero le stelle, che all'osservarle paiono perle brillanti.
Sesungguhnya Kami menghiasi langit terdekat ke bumi dengan sebuah perhiasan yang indah, yaitu bintang-bintang yang dalam penglihatan seperti mutiara yang berkilau.
Quả thật, TA đã tô điểm cho các tầng trời thấp nhất, gần với trái đất bằng sự trang hoàng lộng lẫy với các tinh tú trông giống như những viên ngọc lấp lánh.
Svemogući Allah ukrasio je zemaljsko nebo zvijezdama i planetama, pa izgledaju poput bisera poredanih.
Tunay na Kami ay nagpaganda sa pinakamalapit sa mga langit sa lupa ng gayak na marikit, ang mga tala na sa paningin ay gaya ng mga hiyas na nagniningning.
Nous avons embelli le ciel le plus proche de la Terre d’un bel ornement: ce sont les astres qui paraissent comme des bijoux scintillants.
Al-lah ha embellecido al cielo más cercano a la Tierra con hermosos adornos: los astros que son como brillantes joyas al alcance de la vista.
Biz; yeryüzüne en yakın göğü, bakıldığında pırıl pırıl parlayan mücevherler gibi gözüken yıldızlarla süsledik.
Indeed, I have beautified the nearest of the heavens to the earth with a beautiful decoration: the stars that are like sparkling jewels to the eyesight.
Nangalaga Kami sa langit na pinakamababa sa pamamagitan ng mga bituin laban sa bawat demonyong mapaghimagsik na lumalabas sa pagtalima, para ipambato.
Nous avons préservé le ciel le plus bas, grâce à ces étoiles qui sont projetées contre tout démon rebelle.
Biz dünya semasını itaatten çıkan kovulmuş asi bütün şeytanlardan yıldızlarla koruduk. Bu yıldızlarla bu şeytanlar taşlanır.
In the last four verses, (37:7-10): وَحِفْظًا مِّن كُلِّ شَيْطَانٍ مَّارِدٍ ﴿7﴾ لَّا يَسَّمَّعُونَ إِلَى الْمَلَإِ الْأَعْلَىٰ وَيُقْذَفُونَ مِن كُلِّ جَانِبٍ ﴿8﴾ دُحُورًا ۖ وَلَهُمْ عَذَابٌ وَاصِبٌ ﴿9﴾ إِلَّا مَنْ خَطِفَ الْخَطْفَةَ فَأَتْبَعَهُ شِهَابٌ ثَاقِبٌ ﴿10﴾ and [ have made them ] a security against every rebellious shaitan [ shaitan ]. They cannot listen to the Upper Realm and are hit from every side, to be driven off, and for them there is a lasting punishment, (however, if one snatches a little bit, he is pursued by a bright flame - 37:10). It has been said that stars have yet another benefit besides being a decoration of the sky. Through these, wicked shaitan are restrained from approaching the higher levels to eavesdrop. They do that to gather whatever news of the unseen they can gather by reaching the fringes of the sky. But, they are denied the opportunity to listen to what angels say to each other. If some Shaitan picks up even a part of their conversation, and tries to decamp with it, he is hit by a blazing flame, so that he remains unable to pass on this information to his devotees among soothsayers in the world. It is this blazing flame that has been called: شِهَابٌ ثَاقِبٌ (shihab thaqib: meteor). Some details about meteors have appeared in Surah al-Hijr (Ma’ ariful-Qur’ an, volume V. 15:17, 18, pages 303-305). At this place, it should be borne in mind that early Greek scientists believed in meteors being terrestrial substance that rose up with vapors and would burn up when it reached the fire zone. But, the words of the Qur'an, as they appear here, seem to suggest that a meteor is not some terrestrial substance, rather, is something generated only in the upper atmosphere. At this stage, earlier commentators have been saying all along that the Greek assumption about meteors - that it was some terrestrial substance - was no more than a conjecture. Therefore, this cannot be used to raise an objection against the Qur'an. As for the other possibility - that some terrestrial substance rises up and ignites itself in the upper atmosphere - that too offers no contradiction with the Qur'an.
But, once we are in the age of modern scientific discoveries, the question has been put to rest. Astronomers tell us that meteors شِهَابٌ ثَاقِبٌ (shihab thaqib) are small pieces from countless stars, generally of the size of large bricks. They stay in space. One of their groups is known as 'asadiyyah', (Leo, or Lion, out of the signs of Zodiac). It keeps revolving around the sun on its path through the imaginary belt in the heavens. One orbit by it is completed in thirty-three years. Light is emitted in these pieces because of their speed and abrasion against heavenly bodies. These pieces fall mostly during the nights of August 10 and November 27. Then, during the nights of April 20, October 18 and November 28, and on the nights of December 6, 9 and 13, their fallings tapers off. (Tafsir al-Jawahir by Tantawi, page 15, volume 8).
This investigative approach of modern science corresponds to the Qur'anic description. Yes, as for people who take the phenomena of shaitans being hit by meteors beyond conception, the late Tantawi has offered a good advice for them in his Tafsir al-Jawahir. He has said:
"Our forebears and scholars also took it with a heavy heart that the noble Qur'an would say something counter to contemporary astronomy of their time. But, the commentators of the Qur'an did not compromise their position. They did not agree to accept their thinking and surrender the position of the Qur'an. Instead of doing something like that, they bypassed their philosophical assumptions and continued to stay with the Qur'an. After the passage of some time, it became automatically established that the early Greeks were wrong in their assumptions. Now, if we were to acknowledge that these stars hit, hurt and burn shaitans, what is there to stop us from doing so? Thus, here we are in our time embracing this statement of the Qur'an as true. And we are faithfully waiting for the future (when science will also confirm it)." - al-Jawahir, page 14, volume 8.
The Real Objective
At this place, by mentioning the skies, the stars and the meteors, two objectives have been achieved. The first real objective is to assert the Oneness of Allah who has, all by Himself, created and managed a universal system so magnificent and, therefore, He alone is worthy of being worshipped as well. Then, there is the second objective whereby the false notion of those who take shaitans as their objects of worship has been refuted by telling them that they are the most accursed of the creation, and have nothing to do with the supreme station of godhead.
In addition to that, also refuted here is the objection of those who used to degrade the Divine revelation (wahy) sent to the Holy Prophet ﷺ as the predictions of the soothsayers. These verses clearly indicate that the noble Qur'an rejects the soothsayers for the sum-total of their information is what they receive through the shaitans. And the Qur'an says that the shaitans do not have access to the higher echelons. They cannot bring back the true information out of what remains in the realm of the Unseen (alghayb). When the Qur'an states this as its creed relating to soothsaying, how can it become soothsaying as such? Thus, these verses carry clear hints to the subject of Allah's Oneness and the veracity of the mission of the prophet. Later on, through the example of these very cosmic creations, the belief in the Hereafter has been proved.
And I have protected the nearest sky from every rebellious satan, who abstains from my obedience, with the shooting stars.
Kami juga menjaga langit terdekat dengan bintang-bintang dari setiap setan pembangkang yang menyimpang dari ketaatan, setan-setan itu dilempar dengannya.
Và TA bảo vệ tầng trời hạ giới khỏi từng tên Shaytan phản nghịch bằng những vì sao. Chúng bị ném bởi những ngôi sao.
I Allah pomoću zvijezda čuva nebo od svakog šejtana prkosnog, buntovnog.
Y ha protegido el cielo más cercano contra todo demonio rebelde, que se abstenga de obedecerlo, con astros o meteoritos.
Abbiamo protetto il Cielo più vicino da tutti i demoni ribelli, che si sono allontanati dall'obbedienza, con le meteore, scagliandole su di loro.
Questi demoni non possono ascoltare gli Angeli nel Cielo, quando parlano della legge e dei decreti che Allāh ha rivelato loro, e vengono colpiti, da ogni parte, con le meteore
Estos demonios no son capaces de escuchar a los ángeles en los cielos, cuando examinan la ley y el decreto de Al-lah por medio de los cuales son inspirados. Ellos son bombardeados con astros o meteoritos desde todas partes.
Hindi nakakakaya ang mga demonyong ito na makinig-kinig sa mga anghel sa langit kapag nagsalita sila ng ikinakasi sa kanila ng Panginoon nila mula sa batas Niya ni mula sa pagtatakda Niya. Binabato ang mga ito ng mga ningas mula sa bawat gilid
Bu Şeytanlar, meleklerin gökte birbirleri ile Allah'ın meleklere vahyettiği şeriatı ve kaderi ile ilgili emirlerini konuştukları zaman dinlemeye muktedir olamayacaklardır. Her taraftan şeytanlar gök taşları ile taşlanırlar.
Šejtane sa svih strana neba gađaju zvijezde plamteće, kako ne bi čuli šta od objave i propisa, od Božejeg određenja melekima.
These satans are not able to hear the angels in the heavens, when they discuss the law and decree of Allah they are inspired with. They are bombarded with shooting stars from all sides.
Para setan itu tidak sanggup mendengar perbincangan para malaikat di langit manakala mereka membicarakan wahyu Tuhan mereka di antara mereka, baik wahyu syariat mapun wahyu takdir karena para setan itu dilempari dengan bola-bola api dari segala penjuru.
Ces démons ne peuvent entendre, dans le Ciel, les anges parler de ce que leur a révélé leur Seigneur comme prescriptions religieuses ou comme décret et on lancera sur eux des météores de toute part.
Những tên Shaytan này không thể nghe trộm những lời hội nghị của các vị Thiên Thần trên trời khi họ nói chuyện với nhau về những điều mà Allah mặc khải cho họ từ các giáo luật của Ngài (không phải các điều trong sự tiền định). Chúng sẽ bị ném bởi những hòn lửa (các ngôi sao lửa) từ mọi phía.
Mereka diusir dan dihalau agar tidak mendengar pembicaraan para malaikat, dan bagi mereka di akhirat azab yang menyakitkan, abadi, dan tidak terputus.
Chúng bị đuổi đi thật xa để không thể nghe trộm và vào Ngày Sau chúng sẽ bị trừng phạt bằng một hình phạt vô cùng đau đớn, vĩnh viễn và liên tục.
Para exiliarlos y alejarlos del espionaje. Y en el Más Allá sufrirán un castigo doloroso y eterno que nunca terminará.
sa isang pagtataboy sa mga ito at isang pagpapalayo sa pakikinig sa kanila. Ukol sa mga ito sa Kabilang-buhay ay isang pagdurusang nakasasakit na mamamalagi, na hindi mapuputol,
To exile them and drive them away from eavesdropping. And in the Hereafter they will suffer a painful, everlasting punishment which will not end.
Onları dinlemekten kovulup uzaklaştırılırlar. Ahirette onlar için kesintisiz elem dolu bir azap vardır.
Šejtani, dakle, budu daleko otjerani pa ne mogu čuti Objavu; a u paklenoj vatri čeka ih vječna, strašna i bolna patnja.
Ceci, afin de les chasser et de les empêcher d’écouter les anges. Puis dans l’au-delà, ils subiront un châtiment douloureux et permanent qui ne s’interrompra pas.
al fine di cacciarli e allontanarli e impedire loro di ascoltare; e nell'Aldilà otterranno la dolorosa ed eterna punizione, senza alcuna tregua.
Excepto aquellos demonios que consiguen oír algo con rapidez, una declaración que los ángeles debaten entre sí sobre aquello que los habitantes de la Tierra aún no hayan recibido información. Una estrella fugaz va tras el demonio y lo hace arder. A veces, el demonio puede pasar esa información a su compañero antes de ser abrasado por un meteorito, y llega a los adivinos, quienes dicen cien mentiras junto con ella.
Tranne chi, tra i demoni, riesce a captare una parola dalle discussioni degli Angeli, la cui conoscenza non è ancora giunta agli esseri della terra, e così viene inseguito da una meteora luminosa che lo brucia. Egli potrebbe conferire quella parola ai suoi fratelli prima che venga bruciato dalla meteora, così che giunga ai monaci, i quali aggiungono ad essa cento bugie.
Meleklerin görüşüp müzakere ettikleri ve bilgisi yeryüzündekilere henüz ulaşmayan sözü şeytanlardan kapan olursa, onu parlar bir alev izleyip yakar kül eder. Bazen şeytan, kaptığı o kelimeyi alev onu yakmadan önce kardeşlerine aktarır ve böylece kâhinlere ulaşır. Kahinler bu söze yüz yalan katarak (gaybı bildiklerini) iddia ederler.
A može biti da neki šejtan, ipak, ugrabi riječ-dvije čuvši razgovor meleka, a što, opet, nije poznato na Zemlji, te ga pogodi zvijezda plamteća. Dogodi se i to da ga stigne zvijezda blistava prije nego što prenese ono što je čuo; ako ono što je čuo dostavi prorocima, oni na to dodaju stotinu laži.
Excepté le démon qui saisit au vol des mots échangés par les anges et qui ne sont pas encore parvenus aux habitants de la Terre. Un météore brûlant le poursuit alors et les consume, mais il se peut qu’il rapporte à ses frères les mots qu’il a entendus avant que le météore ne le consume et que ces paroles soient transmises à des devins qui profèrent alors cent mensonges à côté de ces mots.
‘The lowest heaven’ (as-sama’ ad-dunya) perhaps refers to that part of space which is nearer to man and which can be seen with the naked eye. The creatures such as the jinn attempt to fathom information about the unknown. But in the lowest heaven itself the arrangement is such that any such brazen endeavour is disrupted by occurrences like the shower of meteors.
Except for those satans who happen to quickly snatch something; a statement that the angels discuss among themselves which the people of earth have not yet received information of. A shooting star then goes after it and burns it. Sometimes, the satan is able to pass that information on to its companion before it is burnt by the shooting star, and it reaches the fortune-tellers, who tell a hundred lies with it.
Kecuali sebagian dari setan yang mendengar selentingan, yaitu kalimat yang beredar di antara para malaikat dan menjadi perbincangan mereka, yang ilmu tentangnya belum sampai ke penduduk bumi. Lalu satu bola api akan memburunya hingga kemudian membakarnya. Mungkin saja dia telah menyampaikan kalimat tersebut kepada saudara-saudaranya sebelum bola api mengenainya lalu mereka menyampaikannya kepada dukun-dukun, kemudian para dukun itu membumbuinya dengan seratus kebohongan tambahan.
maliban sa sinumang nakahablot kabilang sa mga demonyo ng isang hablot. [Ang hablot] ay isang pangungusap mula sa napagsanggunian ng mga anghel at umiikot sa pagitan nila kabilang sa anumang hindi nakarating ang kaalaman nito sa mga mamamayan ng lupa. Ngunit sinusundan [ang demonyo] ito ng isang ningas na nagtatanglaw, na susunog dito. Marahil naipupukol ng demonyo ang pangungusap na iyon – bago ito nasunog ng ningas – sa mga kapatid niya, saka umaabot ito sa mga manghuhula, saka magsisinungaling sila kasama nito ng isang daang kasinungalingan.
Ngoại trừ những tên Shaytan nào tranh thủ nghe lén được một lời nào đó từ cuộc hội nghị của các vị Thiên Thần về một thông tin nào đó nhưng thông tin này chưa được truyền xuống cư dân của trái đất. Thế là tên Shaytan đó bị những hòn lửa sáng rực rượt đuổi và đôt cháy. Đôi lúc lời được nghe trộm đó có thể được truyền đạt cho đồng bọn của hắn trước khi hòn lửa bắt kịp và đốt cháy hắn. Và đồng bọn của hắn sau đó truyền tới tai của những tên bói toán. Và chúng thêm vào hàng trăm điều dối.
Ngươi - hỡi Muhammad - hãy hỏi những kẻ phủ nhận việc Phục sinh: "Chẳng lẽ chúng cho rằng việc TA tạo hóa chúng với thân hình khỏe mạnh với các bộ phận cơ thể của chúng khó hơn việc TA tạo hóa ra các tầng trời, trái đất và các vị Thiên Thần ư?" Quả thật, TA đã tạo chúng ra từ một loại đất sét nhão được kết lại. Sao chúng lại có thể phủ nhận sự Phục Sinh khi mà bản thân chúng được tạo ra rất đơn giản, đó là từ một loại đất sét nhão, dính?!
The Certainty of Life after Death
Allah says: `Ask these people, those who deny the resurrection, which is harder to create Are they more difficult to create or the heavens, the earth, the angels, devils, the mighty creatures -- everything in between them' Ibn Mas`ud said that they admitted that these things were harder to create than they were. If this is the case, then why do they deny the resurrection, when they see things that are greater than that which they deny As Allah says:
لَخَلْقُ السَّمَـوَتِ وَالاٌّرْضِ أَكْـبَرُ مِنْ خَلْقِ النَّاسِ وَلَـكِنَّ أَكْـثَرَ النَّاسِ لاَ يَعْلَمُونَ
(The creation of the heavens and the earth is indeed greater than the creation of mankind; yet, most of mankind know not) (40:57) Then Allah explains that they were created from something weak, as He says:
إِنَّا خَلَقْنَـهُم مِّن طِينٍ لاَّزِبٍ
(Verily, We created them of a sticky clay.) Mujahid, Sa`id bin Jubayr and Ad-Dahhak said, "This is the useful kind of mud which sticks to itself." Ibn `Abbas, may Allah be pleased with him, and `Ikrimah said, "It is sticky and useful." Qatadah said, "It is that which sticks to the hand."
بَلْ عَجِبْتَ وَيَسْخُرُونَ
(Nay, you wondered while they mock.) means, `you were astounded, O Muhammad, at these people who denied the resurrection whilst you were certain that it is true, when they disbelieved in what Allah told you of this wondrous matter, which is the re-creation of their bodies after they have disintegrated. They oppose what you say because of their intense disbelief and they make fun of what you tell them about that.' Qatadah said, "Muhammad was astounded by the mockery of the misguided ones among the sons of Adam."
وَإِذَا رَأَوْاْ ءَايَةً
(And when they see an Ayah) means, clear evidence and proof,
يَسْتَسْخِرُونَ
(they mock at it.) Mujahid and Qatadah said, "They make fun of it."
وَقَالُواْ إِن هَـذَآ إِلاَّ سِحْرٌ مُّبِينٌ
(And they say: "This is nothing but evident magic!") means, `this that you have brought is nothing but plain magic.'
أَءِذَا مِتْنَا وَكُنَّا تُرَاباً وَعِظَـماً أَءِنَّا لَمَبْعُوثُونَ - أَوَ ءَابَآؤُنَا الاٌّوَّلُونَ
(When we are dead and have become dust and bones, shall we (then) verily be resurrected And also our fathers of old) They thought that this was unlikely to happen, and they did not believe it.
قُلْ نَعَمْ وَأَنتُمْ دَخِرُونَ
(Say: "Yes, and you shall then be humiliated".) means, `tell them, O Muhammad: Yes, you will be raised up on the Day of Resurrection, after you have become dust and bones, and you will be humiliated,' i.e., put to shame before His great might. This is like the Ayat:
وَكُلٌّ أَتَوْهُ دَخِرِينَ
(And all shall come to Him, humbled) (27:87), and
إِنَّ الَّذِينَ يَسْتَكْبِرُونَ عَنْ عِبَادَتِى سَيَدْخُلُونَ جَهَنَّمَ دَخِرِينَ
(Verily, those who scorn My worship, they will surely enter Hell in humiliation!) (40:60) Then Allah says:
فَإِنَّمَا هِىَ زَجْرَةٌ وَحِدَةٌ فَإِذَا هُمْ يَنظُرُونَ
(It will be a single Zajrah, and behold, they will be staring!) means, it will be a single command from Allah, He will call them once to come forth from the earth, then they will be standing before Him, staring at the horrors of the Day of Resurrection. And Allah knows best.
Chiedi, o Muħammed, ai miscredenti che rinnegano la Resurrezione: "I corpi e gli arti sono forse una creazione più forte e possente dei cieli e della terra che abbiamo creato, e degli angeli?! In verità Noi li abbiamo creati da argilla malleabile: come possono negare la Resurrezione, mentre essi sono stati creati da qualcosa di malleabile come l'argilla?!"
Commentary
After having proved the belief in the Oneness of Allah, described in the present eight verses is the belief in the 'Akhirah or Hereafter along with an answer to doubts entertained by disbelievers about it. First of all, a rational proof has been given in support of the possibility of human resurrection in the very initial verse cited above. In gist, it refers to the huge heavenly bodies of the universe mentioned in previous verses, and points out to the obvious weakness of human beings as compared to them. Now when disbelievers do recognize that such great objects of creation as angels, Moon, stars, Sun and the meteors, were created by Allah Ta’ ala through His infinite power, how could it become difficult for Him to make a weak creation like human beings die and then come alive once again? It is being said that the way they were fashioned in the beginning with sticky clay followed by a blowing of spirit in them, similarly, when they will have died and become dust, even then, Allah Ta’ ala will give them life once again.
As for the statement: (Certainly, We did create them from sticky clay - 37:11), either it means that their forefather, Sayyidna Adam (علیہ السلام) was created with clay, or it is also possible that it means every human being. Therefore, if seen with a little deliberation, water-based clay is the essence of every human being cyclically. Human creation is from sperm, sperm from blood and blood from food. The essence of food, no matter in which form, is vegetation and vegetation comes from the combination of clay and water.
Anyway, the first verse (11) provides a rational proof of the belief in the 'Akhirah or Hereafter. This has been posed in the form of a question beamed right at them: Who is more difficult in the process of creation? You? Or, are the many objects of creation We have mentioned more difficult to create? Therefore, no elaborate explanation was considered necessary. It was deemed sufficient to allude to it through a hint by saying - 'Certainly, We did create them with sticky clay.'
After that, in the five verses that follow it, described there is the reaction the disbelievers show on hearing the proofs in support of the Hereafter. The proofs of the belief in the Hereafter presented before disbelievers were of two kinds: (1) Rational proofs as given in the first verse. (2) Reported proofs, that is, they were shown miracles in support of the veracity of the mission of the Holy Prophet ﷺ as prophet and messenger of Allah asserting that he was, as such, from Allah and a prophet of Allah can never lie. He receives the authority of what he says from the heavens. And when he is telling us that the last day of Qiyamah will come, there will be a Resurrection and human beings will account for their deeds, then, this information given by him is definitely true, and it must be accepted as true.
O Muhammad! So ask the disbelievers who reject the resurrection: “Are you harder to create, and greater in form than other things that Allah has created from the heavens, the earth and the angels?” Indeed, Allah created them from sticky clay, so how could they deny the resurrection when they were created from such a weak substance?
Ey Muhammed! Ölümden sonra tekrar dirilmeyi inkâr eden kâfirlere bedenleri ve uzuvlarının, yarattığımız göklerden, yerden ve meleklerden daha büyük ve kuvvetli olduğunu kendilerine sor. Şüphesiz biz, onları yapışkan bir çamurdan yarattık. Nasıl olur da öldükten sonra tekrar dirilmeyi inkâr ediyorlar? Hâlbuki kendileri zayıf yapışkan çamurdan yaratılmışlardır.
Tanyakanlah -wahai Rasul- kepada orang-orang kafir yang mengingkari kebangkitan, apakah mereka itu lebih kuat penciptaannya, lebih kuat jasadnya, dan lebih besar anggota tubuhnya dibandingkan orang-orang yang Kami ciptakan di langit dan di bumi dan malaikat-malaikat? Sesungguhnya Kami menciptakan mereka dari lumpur kental, lalu bagaimana mereka bisa mengingkari kebangkitan, sementara mereka diciptakan dari makhluk yang lemah, yaitu lumpur kental?
Ô Muħammad, demande aux mécréants qui rejettent la réalité de la Ressuscitation s’ils sont plus imposants, plus forts et de corpulence plus grande, que ceux que Nous avons créés dans les Cieux et sur la Terre et plus forts que les anges ? Nous les avons créés d’une boue collante. Comment peuvent-ils donc rejeter la réalité de la Ressuscitation alors qu’ils sont créés d’une matière vile qui est la boue collante?
Kaya magtanong ka, O Muḥammad, sa mga tagatangging sumampalataya na mga tagapagkaila sa pagkabuhay na muli: "Sila ba ay higit na matindi sa pagkakalikha, higit na malakas sa mga katawan, at higit na malaki sa mga bahagi ng katawan kaysa sa mga nilikha Namin mula sa mga langit at lupa, at sa mga anghel?" Tunay na Kami ay lumikha sa kanila mula sa isang putik na madikit. Kaya papaano silang nagkakaila sa pagkabuhay na muli gayong sila ay mga nilikha mula sa isang nilikhang mahina, ang putik na madikit?
Entonces, Mujámmad, pregúntales a los incrédulos que rechazan la resurrección: “¿Les parece más difícil la creación, y superior en cuanto a diseño que otras cosas que Al-lah ha creado de los cielos, la Tierra y los ángeles?” En verdad, Al-lah los creó de arcilla pegajosa, entonces ¿cómo podrían negar la resurrección, cuando fueron creados a partir de una sustancia tan débil?
Vjerovjesniče, upitaj one što poriču oživljenje je li njih bilo teže stvoriti ili druga stvorenja, kao npr. nebesa, Zemlju, meleke! A oni su stvoreni od krhke i ljepljive ilovače, pa su slabašni. Kako oni poriču proživljenje, a stvoreni su lahko, od ilovače ljepljive?
Ey Muhammed! Belki sen Allah'ın kudretine ve yarattıklarının işlerini idare etmesine hayret ediyorsun. Aynı zamanda müşriklerin ölümden sonra tekrar dirilmeyi yalanlamalarına da hayret ediyorsun. Onlar kıyameti şiddetli bir şekilde yalanlamakta ve bu hususta senin söylediklerinle alay etmektedirler.
O Muhammad! You are amazed at the power of Allah and His management of the affairs of His creation; you are astonished at the idolaters rejecting the resurrection. While these idolaters mock at what you say regarding the resurrection, due to their extreme denial of it.
"Bahkan kamu menjadi heran dan mereka menghinakan kamu. Dan apabila mereka diberi pelajaran, mereka tiada meng-ingatnya. Dan apabila mereka melihat sesuatu tanda, mereka sangat menghinakan. Dan mereka berkata, 'Ini tiada lain adalah sihir yang nyata.' Apakah apabila kami telah mati dan telah men-jadi tanah serta menjadi tulang, apakah benar-benar kami akan dibangkitkan. Dan apakah bapak-bapak kami yang telah terdahulu (juga demikian)? Katakanlah, 'Ya, dan kamu akan terhina.' Maka sesungguhnya ia hanya satu teriakan saja; maka tiba-tiba mereka melihatnya. Dan mereka berkata, 'Aduhai celakalah kita!' Inilah Hari Pembalasan. Inilah hari keputusan yang kamu selalu mendus-takannya." (Ash-Shaffat: 12-21).
(12) ﴾ بَلۡ عَجِبۡتَ ﴿ "Bahkan kamu menjadi heran" wahai rasul, atau wahai manusia, kepada pendustaan orang yang mendustakan kebangkitan, setelah kamu memperlihatkan kepada mereka ayat-ayat (tanda-tanda, bukti) yang luar biasa dan dalil-dalil yang lurus itu. Ini benar-benar sangat aneh dan mengherankan, sebab ia sudah termasuk hal yang tidak diingkari lagi, ﴾ وَ﴿ "dan" lebih mengheran-kan dari keingkaran mereka dan lebih kentara lagi, adalah bahwa mereka ﴾ ي َ س ْ خ َ ر ُ و ْ ن َ ﴿ "menghinakan" orang yang datang dengan mem-bawa berita tentang kebangkitan. Tidak cukup bagi mereka hanya sekedar mengingkari, hingga mereka tambah dengan memperolok-olokkan perkataan yang haq.
(13) ﴾ وَ﴿ "Dan" termasuk yang mengherankan juga adalah ﴾ إ ِ ذ َ ا ذُكِّرُواْ ﴿ "apabila mereka diingatkan," tentang apa yang mereka ketahui dalam fitrah dan akal mereka sendiri, mereka menyadari-nya dan perhatian mereka dialihkan kepadanya, ﴾ لَا يَذۡكُرُونَ ﴿ "mereka tidak mengingat" nya. Kalau yang demikian itu adalah kebodohan, maka sesungguhnya ia merupakan bukti yang paling kuat yang menunjukkan pada kedunguan mereka yang sangat kentara, di mana mereka diingatkan tentang hal yang sudah ada dalam fitrah dan sudah diketahui oleh akal sehat, tidak ada kesulitan lagi pada-nya. Kalau ia adalah sikap berpura-pura bodoh dan keras kepala, maka hal itu lebih aneh dan lebih mengherankan lagi!
(14) Dan di antara yang mengherankan juga adalah bahwa mereka apabila telah dikemukakan dalil-dalil kepada mereka dan mereka diingatkan dengan ayat-ayat yang biasanya orang-orang yang berakal dan para pakar tunduk kepadanya, maka mereka memperolok-olokkannya dan merasa heran.
(15) Dan di antara yang mengherankan juga adalah perka-taan mereka kepada kebenaran saat datang kepada mereka,﴾ إِنۡ هَٰذَآ إِلَّا سِحۡرٞ مُّبِينٌ ﴿ "Ini tiada lain adalah sihir yang nyata." Mereka menjadikan sesuatu yang paling tinggi lagi paling mulia, yaitu al-haq (kebenaran), pada tingkat sesuatu yang paling hina dan paling tercela, sihir.
(16-17) Dan di antara yang aneh juga adalah mereka meng-kiaskan (menganalogikan) kekuasaan Rabb Pencipta langit dan bumi ini dengan kekuasaan manusia yang sangat rapuh dari segala sisinya. Mereka berkata dengan nada mengingkari dan mengang-gap tidak mungkin akan terjadi,﴾ أَءِذَا مِتۡنَا وَكُنَّا تُرَابٗا وَعِظَٰمًا أَءِنَّا لَمَبۡعُوثُونَ 16 أَوَءَابَآؤُنَا ٱلۡأَوَّلُونَ 17 ﴿ "Apakah apabila kami telah mati dan telah menjadi tanah serta menjadi tulang, apakah benar-benar kami akan dibangkitkan. Dan apakah bapak-bapak kami yang telah terdahulu (juga demikian)?"
(18) Setelah sedemikian rupa puncak sikap yang mereka miliki, maka Allah memerintah RasulNya agar menjawab mereka dengan jawaban yang mengandung pemberian ancaman (menakut-nakuti) terhadap mereka, seraya berfirman, ﴾ قُلۡ نَعَمۡ ﴿ "Katakanlah, 'Ya'," kalian dan bapak-bapak kalian terdahulu akan dibangkitkan, ﴾ وَأَنتُمۡ دَٰخِرُونَ ﴿ "dan kamu akan terhina," nista lagi tercela, kalian tidak bisa bertahan dan kalian tidak sulit bagi kekuasaan Allah.
(19) ﴾ فَإِنَّمَا هِيَ زَجۡرَةٞ وَٰحِدَةٞ ﴿ "Maka sesungguhnya ia hanya satu teriakan saja" yang ditiupkan oleh Israfil pada sangkakala, ﴾ فَإِذَا هُمۡ ﴿ "maka tiba-tiba mereka" dibangkitkan dari kuburannya, ﴾ يَنظُرُونَ ﴿ "mereka melihat," sebagaimana penciptaan mereka semula, mereka dibangkitkan dengan seluruh bagian-bagiannya dalam keadaan kaki telanjang, badan telanjang, dan tidak bersunat.
(20) Dan pada saat itu mereka menampakkan penyesalan, kehinaan, dan kerugian, dan mereka mengucapkan kecelakaan, ﴾ وَقَالُواْ يَٰوَيۡلَنَا هَٰذَا يَوۡمُ ٱلدِّينِ ﴿ "Dan mereka berkata, 'Aduhai celakalah kita'." Inilah Hari Pembalasan," maka mereka mengakui apa yang dahulu di dunia mereka olok-olokkan.
(21) Lalu dikatakan kepada mereka, ﴾ هَٰذَا يَوۡمُ ٱلۡفَصۡلِ ﴿ "Inilah hari keputusan" di antara manusia tentang urusan yang bersangkutan dengan Tuhan mereka, yaitu berupa hak-hak dan juga di antara sesama mereka.
Sungguh kamu -wahai Rasul- kagum kepada kodrat Allah dan pengaturan-Nya terhadap urusan-urusan makhluk-Nya. Kamu juga heran dengan pendustaan kaum musyrikin terhadap hari kebangkitan. Lantaran kuatnya pendustaan kaum musyrikin itu terhadap kebangkitan, sehingga mereka selalu melecehkan apa yang kamu katakan tentangnya.
Ô Muħammad, tu t’étonnes plutôt du pouvoir d’Allah et de Sa gestion des affaires de Ses créatures et tu t’étonnes du rejet des polythéistes de toute idée de Ressuscitation. Ces gens-là en sont arrivés à railler ce que tu dis au sujet de la Ressuscitation.
¡Mujámmad! Te asombras del poder de Al-lah y de la administración de los asuntos de Su creación; te sorprendes de los idólatras que rechazan la resurrección. Mientras que, debido a su extremo rechazo, estos idólatras se burlan de lo que dices con respecto a ella.
Ti se, Poslaniče milosti, čudiš Allahovoj moći i upravljanju stvorenim, i tome što oni poriču oživljenje! Mekanski mnogobošci toliko poriču oživljenje da ti se rugaju kad nešto u vezi s oživljenjem govoriš.
12- Ne var ki sen (onlara) şaşıyorsun, onlar ise (seninle) alay ediyorlar.
13- Onlara öğüt verildiğinde öğüt almazlar.
14- Bir mucize görseler alay ederler.
15- Ve derler ki:“Bu, ancak apaçık bir büyüdür.”
16- “Biz ölüp de toprak ve kemik olduğumuz vakit, evet biz (bu hale geldikten sonra) mı diriltileceğiz?
17- “Geçmiş atalarımız da mı (diriltilecek)?”
18- De ki:“Evet, hem de zelil bir halde (diriltileceksiniz).”
19- O (diriliş), sadece bir çığlıktan ibaretir. Bir de bakmışsın ki onlar (kabirlerinden kalkmış) bakınmaktalar!
20- Diyecekler ki:“Vay başımıza gelen! Bu, hesap günü!”
21- “Bu, sizin yalanlamakta olduğunuz hüküm günüdür.”
12. “Ne var ki sen” ey peygamber! Yahut ey insan! Bunca büyük belgeleri ve şaşmaz delilleri onlara gösterdikten sonra bile onların hala öldükten sonra dirilişi yalanlamalarından ötürü “şaşıyorsun.”
Gerçekten onların bu tutumları hayret edilecek, şaşılacak bir haldir. Çünkü böyle bir şeyin inkâr edilmesi, kabil değildir.
Hatta onların inkârlarından daha şaşırtıcı ve daha hayrete düşürücü olan bir husus vardır. Bu da şudur:“onlar ise” öldükten sonra diriliş haberini getirenle “alay ediyorlar.” Onlar sırf inkârla yetinmediler, üstelik bir de hak söz ile alay ettiler.
13. Yine hayret edilecek bir husus da şudur ki “onlara öğüt verildiğinde” fıtrat ve akılları ile bildikleri, kavradıkları bir husus hatırlatılıp ona dikkatleri çekilecek olsa dahi ondan “öğüt almazlar.”
Eğer cahilliklerinden ötürü bunu yapıyor iseler şüphesiz bu, onların çok ileri derecede ahmak olduklarına dair en büyük delildir. Çünkü onlara fıtratta yer etmiş, akıl ile kesin olarak bilinebilecek ve herhangi bir karışıklığı olmayan bir husus hatırlatılmaktadır. Eğer bilmezlikten gelerek, inat ile bunu yapıyorlarsa bu, daha hayret edilecek ve daha garip bir şeydir.
14. Yine hayret edilecek bir husus da şu ki onlara karşı bunca delil ortaya konulmasına ve en ileri akıl sahibi olanların dahi boyun eğerek kabul etmek zorunda kaldıkları mucize ve belgeler kendilerine gösterildiğinde onlarla alay ederler ve bunlardan hayrete düşerler.
15. Hayret edilecek bir diğer husus da şu ki hak kendilerine geldiği vakit ona:“Bu, ancak apaçık bir büyüdür” sözleri ile karşılık vermeleridir. Böylelikle onlar, her şeyin en yücesi ve en üstünü olan hakkı, en değersiz ve en aşağılık bir şey olan büyüyle eşdeğer gördüler.
16-17. Yine hayret edilecek bir başka husus da onların, yerin ve göklerin Rabbi olan Allah’ın kudretini bütün yönleri ile eksik ve aciz bulunan Ademoğlunun kudretine kıyas etmeleri ve öldükten sonra dirilişi çok uzak bir ihtimal görerek ve hatta inkâr ederek şöyle demeleridir:“Biz ölüp de toprak ve kemik olduğumuz vakit, evet biz (bu hale geldikten sonra) mı diriltileceğiz? Geçmiş atalarımız da mı?” Onların ileri sürecekleri en büyük delil ve nihai bilgileri bu sözden ibaret olduğu için Yüce Allah, Rasûlüne onları uyarıp korkutma anlamı içerecek şekilde şöyle cevap vermesini emretmiştir:
18. “De ki: Evet” Sizler de gelip geçmiş atalarınız da öldükten sonra diriltileceksiniz. “Hem de zelil bir halde” Allah’ın kudretine karşı koyma ve itaatsizlik söz konusu olmaksızın, zillet içinde, hor ve hakir olarak diriltileceksiniz.
19. “O, sadece” İsrafil’in Sûr’a üfleyeceği “bir çığlıktan ibaretir. Bir de bakmışsın ki onlar” kabirlerinden diriltilmiş “bakınmaktalar!” İlkin yaratıldıkları gibi, bütün azaları tam olarak, yalın ayak, elbisesiz ve sünnetsiz olarak diriltilecekler. Bu halde pişmanlıklarını, rüsvaylıklarını, hüsrana uğradıklarını açıkça ifade edecek ve ölmeyi şiddetle temenni edip “Vay halimize!” diyerek yakınacaklardır:
20. Yani bu, hesabın görüleceği, amellerin karşılığının verileceği gündür. Böylelikle dünyada iken kendisi ile alay ettikleri şeyi, ikrar ve itiraf etmiş olacaklardır.
21. Onlara şöyle denecek:“Bu, sizin yalanlamakta olduğunuz” kulların gerek kendi aralarındaki hususlarda, gerek kendileri ile Rableri arasındaki haklar konusunda, gerekse de kendileri ile diğer mahlukat arasındaki haklar konusunda verilcek olan “hüküm günüdür.”
Bagkus namangha ka, O Muḥammad, sa kakayahan ni Allāh at pangangasiwa Niya sa mga pumapatungkol sa nilikha Niya at namangha ka sa pagpapasinungaling ng mga tagapagtambal sa pagkabuhay na muli habang ang mga tagapagtambal na ito dahil sa tindi ng pagpapasinungaling nila sa pagkabuhay na muli ay nanunuya sa sinasabi mo hinggil sa pumapatungkol dito.
Quả thật, Ngươi - hỡi Muhammad - đã kinh ngạc về quyền năng của Allah cũng như sự điều hành mọi hoạt động của tạo vật. Ngươi cũng đã ngạc nhiên về việc những tên đa thần phủ nhận sự Phục Sinh và chúng luôn cương quyết bác bỏ về sự phục sinh qua việc chế giễu những gì Ngươi nói nó.
As for the reaction of disbelievers on rational proofs, it was said: بَلْ عَجِبْتَ وَيَسْخَرُونَ وَإِذَا ذُكِّرُوا لَا يَذْكُرُونَ (But you wonder [ at their denial ], and they mock [ at the idea of an Hereafter ]. And when any advice is given to them, they pay no heed to it. – 12-13). Given here first is the stance of the Holy Prophet ﷺ who wonders as to how could these people, after having such clear proofs before them, still remain reluctant to accept the truth while these people, on the contrary, indulge in making fun of the proofs and beliefs presented by him before them. In fact, no amount of advice and counsel given to them works. They are just averse to any understanding.
Al contrario, ti sei meravigliato, o Muħammed, della Potenza di Allāh e della Sua capacità di amministrare gli affari del Suo Creato, e ti sei meravigliato del fatto che i miscredenti rinneghino la Resurrezione, e questi idolatri, a causa della loro ostinazione nel rinnegare la resurrezione, deridono ciò che dici a suo riguardo.
Se viene fatta una predica a questi idolatri, essi non si convincono e non ne traggono beneficio a causa della durezza dei loro cuori.
Nemarni su i okreću se od istine, ne izvlače korist iz objave kad im se kazuje i ne razmišljaju o njezinim porukama. Njihova su srca okrutna.
Bu müşriklere öğüt verildiği zaman kalplerinin katılığından dolayı ondan öğüt alıp faydalanmazlar.
Kapag pinangaralan ang mga tagapagtambal na ito ng isang pangaral kabilang sa mga pangaral ay hindi sila napangangaralan sa mga ito at hindi sila nakikinabang dahil sa taglay nila na katigasan ng mga puso.
If these idolaters were to be advised with any advice, they would not take heed from it and would not benefit, because of their hard-heartedness.
Jika orang-orang musyrikin itu dinasehati dengan sebuah nasehat, mereka tidak mengambil manfaat darinya, karena hati mereka sudah menjadi keras.
Lorsqu’on exhorte ces polythéistes, ils ne tirent pas profit de l’exhortation à cause de la dureté de leurs cœurs.
Si a estos idólatras se les exhortara mediante algún consejo, no prestarían atención y, por lo tanto, no se beneficiarían a causa de la dureza de sus corazones.
Và một khi những tên đa thần được cảnh báo về một sự việc nào đó thì chúng không bao giờ để tâm, bởi vì con tim của chúng đã chai cứng.
Và khi chúng nhìn thấy một dấu hiệu trong các dấu hiệu của Thiên Sứ để chứng minh cho sự thật của Người thì chúng thường buông lời chế giễu và tỏ vẻ ngạc nhiên thích thú.
As for reported proofs, their reaction is: وَإِذَا رَأَوْا آيَةً يَسْتَسْخِرُونَ (And when they see a sign, they make a fun of it - 37:14). It means if they see a miracle that confirms the veracity of his prophethood, and the belief in 'Akhirah ultimately, they ridicule even something so serious and dismiss it by saying that it was nothing but clear magic. Why would they so scoff and jeer? Did they have some basis, some argument in support?
They did and it was: أَإِذَا مِتْنَا وَكُنَّا تُرَابًا وَعِظَامًا أَإِنَّا لَمَبْعُوثُونَ أَوَآبَاؤُنَا الْأَوَّلُونَ (Is it when we have died and become dust and bones, that we shall be raised again, and even our fathers of a foretime?"- 16-17). In other words, the problem of comprehension that confronted them was as to how in the world could they - once they and their forefathers had become dust and bones - be brought back to life all over again. They were really not willing to admit any proof in this matter, neither that of reason nor that of miracle. Allah Ta’ ala has chosen to answer their question in a single sentence at the end in the words: قُلْ نَعَمْ وَأَنتُمْ دَاخِرُونَ (Say, "Yes - and you shall be disgraced (too) !" - 37:18)
Outwardly, this is a dismissive answer, as is usually given to rigid people. But, a little deliberation would reveal that it happens to be a full-fledged argument as well. Imam Razi has explained it in Tafsir Kabir. He says: By the rational proof of resurrection given earlier, it already stands established that the rising of human beings once again after death is not something impossible. Then, the rule is that the physical happening of anything rationally possible can be proved on the authority of the statement of someone who is harbinger of nothing but the truth. So, once this much is settled that rising again is possible, then, should some true prophet of Allah simply say thereafter: 'Yes, you shall definitely-rise again," this will be an absolute proof that the said event is bound to happen.
E se vedono uno dei Segni del Profeta, pace e benedizione di Allāh su di lui ﷺ, che mostra la sua veridicità, non si risparmiano di deriderlo e di meravigliarsi di ciò che egli dice.
Lorsqu’ils voient un des signes de la véracité du Prophète, ils le raillent exagérément et feignent l’étonnement.
Jika mereka menyaksikan satu mukjizat dari mukjizat-mukjizat Nabi -ṣallallāhu 'alaihi wa sallam- yang menunjukkan kebenaran beliau, mereka sangat merendahkan dan memperolok-oloknya.
And when they witness a miracle from the miracles of the Prophet (peace be upon him) that prove his truthfulness, they exaggerate in showing astonishment and mocking it.
Kapag nakasaksi sila ng isang tanda kabilang sa mga tanda ng Propeta – basbasan siya ni Allāh at batiin ng kapayapaan – na nagpapatunay sa katapatan niya, nagpapakalabis sila sa panunuya at pagtataka roon.
Peygamber -sallallahu aleyhi ve sellem-'in doğruluğunu gösteren bir mucize gördükleri zaman ona karşı şaşırıp alaya alma hususunda aşırıya kaçarlar.
Cuando son testigos de algún milagro del Profeta r que prueba su veracidad, exageran al mostrar asombro y burla.
Kad god višebošci vide jasan dokaz koji ukazuje da je Vjerovjesnikovo, sallallahu alejhi ve sellem, poslanstvo istina, i kad god vide nadnaravno djelo, ismijavaju ono što su vidjeli.
Y dicen: “Esto que Mujámmad ha hecho no es más que brujería manifiesta”.
Nagsasabi sila: "Walang iba itong inihatid ni Muḥammad – basbasan siya ni Allāh at batiin ng kapayapaan – kundi isang panggagaway na maliwanag.
And they say, “This thing that Muhammad has brought is nothing but clear sorcery.”
Mereka berkata, “Apa yang Muhammad datangkan ini hanyalah sihir yang nyata.
Pritom krivovjerni govore: “O Muhammede, svakom je jasno da je očita čarolija ovo što si nam donio!”
Müşrikler; "Muhammed -sallallahu aleyhi ve sellem-'in getirdiği apaçık bir sihirden başka bir şey değildir." derler.
Ils disent: Ce que Muħammad apporte n’est que sorcellerie manifeste.
Và chúng nói: "Điều mà Muhammad mang đến rõ ràng chỉ là một trò ma thuật".
The proof of the miracles of the Holy Prophet ﷺ
The word: آيَةً ('ayt tan) in verse وَإِذَا رَأَوْا آيَةً (And when they see a sign) literally means 'sign' and at this place it means 'miracle.' Hence, this verse proves that Allah Taala had given to the Holy Prophet t some other miracles as well in addition to that of the noble Qur'an - which refutes those who take the miracles of the Holy Prophet ﷺ as effects of physical causes, and thereby claim that no miracle, other than that of the Qur'an, was shown at the blessed hands of the Holy Prophet ﷺ .
In this verse (14), Allah Ta’ ala has clearly said: وَإِذَا رَأَوْا آيَةً يَسْتَسْخِرُونَ ' (And when they see a sign, they make fun of it). Some people who deny miracles say that, at this place, the word: آيَہ ('ayat) does not mean مُعجِزَۃ ('mujizah) or miracle, instead, it means rational arguments. But, this approach is patently wrong in view of what is said in the next verse that follows immediately: وَقَالُوا إِنْ هَـٰذَا إِلَّا سِحْرٌ مُّبِينٌ (and they say, "this is nothing but an open magic - 37:15). It is obvious that declaring an evidence and argument to be open magic does not make any sense. They could have said something like this only when they had seen a miracle.
Some deniers of miracles also say that the word: آيَۃ ('ayat) means ayat or verses of the Qur'an, as it is these verses that the disbelievers declare as magic. But, the word: رَأَوْا (raaw: they see) of the noble Qur'an is flatly contradicting this assertion. The verses of the Qur'an were not seen. Instead, they were heard. Hence, wherever Qur'anic verses have been mentioned in the noble Qur'an, the words used there are those of hearing, not of seeing. And place after place in the Qur'an, the word: v i (ayat) has appeared in the sense of mu jizah or miracle. For instance, while reporting the demand of the Pharaoh from Sayyidna Musa 3411 it was said:
إِن كُنتَ جِئْتَ بِآيَةٍ فَأْتِ بِهَا إِن كُنتَ مِنَ الصَّادِقِينَ
If you have come with a sign bring it out, if you are one of the truthful (7:106).
In response, Sayyidna Musa (علیہ السلام) had shown the miracle of his staff turning into a serpent. As for the verses of the Qur'an where it has been mentioned that the Holy Prophet ﷺ did not accede to their demand for a miracle, the fact is that miracles had been repeatedly shown thereby, but they used to ask for an ever-new miracle of their choice almost every day. It was in response to such demands for miracles that they were turned down. It was done for the reason that a prophet of Allah shows miracles at the will and command of Allah Ta’ ala. If anyone still refuses to accept the true message conveyed by him, then, coming up with a new miracle everyday is counter to the dignity of the prophet, as well as counter to the will of Allah Ta’ ala.
In addition to that, it has been the customary practice of Allah Ta’ ala that, once some people were granted the miracle they had asked for - and they still failed to believe - then, they were destroyed through a mass punishment. But, in view of the intended survival of the community of the Holy Prophet and with the objective of keeping it safe from any mass punishment, no such miracle on demand was shown before it.
E dissero: "Ciò che Muħammed ha comunicato non è altro che chiara magia.
Quando moriremo e diverremo ossa sparse, verremo forse riportati in vita, dopo tutto ciò?! Questo è impossibile!
Oni pitaju: “Zar ćemo, Muhammede, kad se naša tijela i kosti raspadnu u zemlji, i kad prašina postanemo, zar ćemo zaista biti vraćeni u život? Hoćemo li zbilja biti proživljeni? To je nemoguće!”
“Entonces, cuando muramos y nos convirtamos en polvo y en huesos muertos y descompuestos, ¿seremos resucitados con vida después de aquello? Eso, de hecho, es exagerado”.
Apakah bila kami sudah mati, menjadi tanah, dan tinggal tulang belulang yang hancur luluh kami akan dibangkitkan sesudahnya dalam keadaan hidup?! Ini benar-benar tidak mungkin.
“So when we die and become dust and decomposed, crumbling bones, will we be resurrected alive after that? That is indeed, far-fetched.”
"Biz; ölüp toprak, çürümüş parçalanmış kemikler haline geldiğimiz zaman biz ondan sonra yeniden mi diriltileceğiz? Şüphesiz mümkün değil." dediler.
Lorsque nous mourrons et que nous nous transformerons en poussière et ossements, retournerons-nous à la vie après cela ? Ceci est assurément exclu.
Kaya kapag namatay kami at kami ay naging alabok at mga butong bulok na nagkalansag-lansag, tunay bang kami ay talagang mga bubuhayin bilang mga buhay matapos niyon? Tunay na ito ay imposible.
Chúng nói: Phải chăng khi bọn ta chết đi, thân xác bọn ta biến thành cát bụi và xương mục rã thì bọn ta lại được cho sống trở lại ư? Quả thật, điều này thật xa vời.
Chúng nói: "Phải chăng ngay cả tổ tiên của chúng tôi đã chết từ xa xưa cũng được cho sống lại nữa hay sao?"
Sono forse stati resuscitati i nostri antenati morti prima di noi?!"
I dodaju: “Zar će biti oživljeni čak i naši preci koji su davno živjeli?”
Apakah nenek moyang kami yang telah mati sebelum kami juga dibangkitkan?”
“¿Resucitarán también nuestros antepasados que murieron antes que nosotros?”
Nos anciens aïeux seront-ils également ressuscités?
“Will our ancient forefathers who dies before us also be resurrected?”
Bizden önce ölen atalarımız da mı diriltilecekler?
Bubuhayin ba ang mga ninuno naming sinauna na namatay bago namin?"
O Muhammad! Say to them in reply: “Yes, you shall be resurrected after you have turned into dust and decomposed bones, and your forefathers will also be resurrected; you will all be resurrected in the condition that you are in a despised and humiliating state.”
Sabihin mo, O Muḥammad, habang sumasagot sa kanila: "Oo, bubuhayin kayo matapos na kayo ay naging alabok at mga butong bulok at bubuhayin ang mga ninuno ninyong sinauna. Bubuhayin kayong lahat habang kayo ay mga mamaliiting hamak."
Ô Muħammad, réponds-leur: Oui, vous serez ressuscités après que vous soyez devenus ossements et poussière. De même, vos anciens aïeux seront également ressuscités et tous serez ressuscités, en étant humiliés et contraints.
Katakanlah -wahai Rasul- untuk menjawab mereka, “Benar, kalian dibangkitkan sesudah jasad kalian menjadi tanah dan tinggal tulang-tulang yang lapuk, demikian juga nenek moyang kalian terdahulu, kalian semuanya akan dibangkitkan dalam keadaan hina dina.”
Di' o Muħammed, in loro risposta: "Sì, verrete resuscitati dopo che diverrete terra e ossa disperse, e così verranno resuscitati i vostri antenati: verrete resuscitati tutti, denigrati e umiliati".
Mujámmad, diles en respuesta: “Sí, serán resucitados después de que se hayan convertido en polvo y huesos descompuestos, y sus antepasados también resucitarán. Todos resucitarán con la condición de que se encuentren en un estado despreciable y humillante”.
Ey Muhammed! Onlara cevap olarak de ki: "Evet! Toprak ve çürümüş kemikler olduktan sonra tekrar diriltileceksiniz ve önceden gelip geçmiş atalarınız da diriltilecekler. Sizler hepiniz hor ve hakir olarak diriltileceksiniz."
The universe as we observe from the earth is so complicated and so extensive that the re-creation of human beings in the next world appears to be a work of comparatively smaller magnitude. A greater specimen of the creative power of the Creator is before us, then why should it be impossible for that Creator to engage in creation on a lesser scale? On analysing the human body, it appears that it is a combination of earthly components. Man is made up of substances found on earth, such as water, calcium, iron, sodium, etc. All these are found in our world in abundance, then by utilising the same elements from which He once created human beings, can He not re-create man?
Allahov Poslaniče, reci bezbožnicima: “Da, oživit će vas Allah, Onaj Koji vas je stvorio prvi put, a bit ćete poniženi i nećete imati nikakvu vrijednost na Dan konačnog polaganja računa! Allah će oživiti vas i pretke vaše, i to nakon što vaše kosti budu potpuno truhle.”
Ngươi - hỡi Muhammad - hãy trả lời bọn chúng: "Vâng, đúng vậy, chắc chắn các ngươi sẽ được phục sinh trở lại sau khi thân xác các ngươi bị phân hủy thành các bụi và từng khúc xương bị rã mục và kể cả tổ tiên của của các ngươi đã chết từ thời xa xưa, tất cả đều được phục sinh trở lại và các ngươi sẽ bị hạ nhục."
Solo será un toque de trompeta (el segundo), y de repente todos observarán los horrores del Día del Juicio, expectantes a lo que Al-lah hará con ellos.
Ljudi će biti oživljeni uslijed samo jednog glasa (drugog puhanja u rog) i svi će odjednom izaći iz svojih kaburova i obreti se u strahotama Kijametskog dana i čekati šta će ih od Allaha snaći.
Non vi sarà altro che un unico soffio nel Corno (il secondo soffio), ed eccoli tutti assistere agli orrori del Giorno della Resurrezione, in attesa di cosa Allāh ne farà di loro.
Commentary
After having shown the possibility and proof of 'Akhirah or Hereafter, Allah Ta’ ala has described some events relating to Resurrection in these verses.
Given in the first verse (19) is the mode in which the dead will rise again. It was said: فَإِنَّمَا هِيَ زَجْرَةٌ وَاحِدَةٌ, it will be only a single [ castigating ] Call and all of a sudden they will begin to see - 37:19). The word: زَجْرَةٌ (Zajrah) is a noun derived from زَجر (zajr), and it is used to carry many meanings in the Arabic language. Out of these, one meaning is: 'To utter such sounds which, when heard by cattle, would motivate them to rise and get moving.' Here, it means the second Sur (Horn or Trumpet) that will be blown by the angel, Sayyidna Israfilll. Hence, it has been expressed as 'zajrah' for the reason that the way some sounds are produced to prompt cattle to rise and get moving, very similarly, this Sur will be blown to make the dead rise.
Though Allah Ta’ ala is, in His infinite power, inherently capable of making the dead rise again without having the صُور Sur blown, yet this صُور Sur will be blown in order to highlight the awe of the Resurrection (Tafsir Kabir). Its effect on the disbelievers has been identified as: فَإِذَا هُمْ يَنظُرُونَ all of a sudden they will begin to see - 37:19), that is, the way they could see in the mortal world, in the same way, they would be able to see there.
Some other commentators have explained it by saying that, overtaken by wonder, they will start looking at each other. (Qurtubi)
It will only be one blow of the trumpet (the second blowing), and suddenly they will all be looking at the horrors of the Day of Judgement, awaiting what Allah will do with them.
O sadece Sûr'a (ikinci üfürmeden) ibarettir. O zaman onların hepsi kıyametin korkunç dehşetine bakıp dururlar ve Allah'ın onlara ne yapacağını beklerler.
Hanya dengan sekali tiupan sangkakala (tiupan kedua), mereka semuanya langsung melihat kengerian hari Kiamat sembari menantikan apa yang akan Allah lakukan terhadap mereka.
Ce n’est que l’affaire d’un souffle dans la Trompe (le second souffle) et tous assisterons alors aux évènements terribles du Jour de la Résurrection, attendant ce qu’Allah fera d’eux.
Ito lamang ay nag-iisang ihip sa tambuli (sa ikalawang pag-ihip), saka biglang silang lahat ay nakatingin sa mga hilakbot ng Araw ng Pagbangon habang nag-aabang sa gagawin ni Allāh sa kanila.
Bởi thế, chỉ cần một tiếng còi duy nhất được vang lên (Tiếng còi thứ hai ở ngày tận thế) thì họ sẽ tập trung lại rồi họ sẽ ngóng nhìn những gì xảy ra ở cái ngày Phán Xét ấy và họ sẽ được biết điều mà Allah sẽ làm với họ.
Và bọn đa thần từng phủ nhận về sự phục sinh than rằng: "Ôi thật bất hạnh cho chúng tôi vào cái ngày Xét Xử này đây, Ngày mà Allah thưởng phạt cho đám bầy tôi của Ngài về những gì mà họ đã từng làm ở cuộc sống trần gian".
Magsasabi ang mga tagapagtambal na tagapagpasinungaling sa pagkabuhay na muli: "O kapahamakan sa amin! Ito ay ang Araw ng Pagganti na gaganti rito si Allāh sa mga lingkod Niya sa anumang ipinauna nila na gawain sa buhay nilang pangmundo."
E diranno gli idolatri che rinnegano la Resurrezione: "La distruzione sia su di noi in questo Giorno in cui Allāh retribuirà i Suoi sudditi per le azioni che hanno compiuto nella vita terrena!".
Les polythéistes qui rejettent la réalité de la Ressuscitation diront: Que notre perte est immense, ceci est le Jour de la Rétribution durant lequel Allah rétribue Ses serviteurs pour ce qu’ils ont fait dans le bas monde.
Orang-orang musyrikin yang mendustakan kebangkitan berkata, “Betapa celaka kita, ini adalah hari pembalasan yang padanya Allah membalas hamba-hambaNya atas amal perbuatan yang mereka lakukan di dunia.”
The Day of Recompense
Allah tells us what the disbeliever will say on the Day of Resurrection, how they will blame themselves and admit that they wronged themselves in this world. When they see the horrors of the Day of Resurrection with their own eyes, they will be filled with regret at the time when regret will not avail them anything.
وَقَالُواْ يوَيْلَنَا هَـذَا يَوْمُ الدِّينِ
(They will say: "Woe to us! This is the Day of Recompense!") And the angels and the believers will say:
هَـذَا يَوْمُ الْفَصْلِ الَّذِى كُنتُمْ بِهِ تُكَذِّبُونَ
(This is the Day of Judgement which you used to deny.) This will be said to them as a rebuke and reproof. Allah will command the angels to separate the disbeliever from the believers in the place where they are standing. Allah says:
احْشُرُواْ الَّذِينَ ظَلَمُواْ وَأَزْوَجَهُمْ
((It will be said to the angels:) Assemble those who did wrong, together with their companions) An-Nu`man bin Bashir, may Allah be pleased with him, said, "Their companions means their counterparts, those who are like them." This was also the view of Ibn `Abbas, Sa`id bin Jubayr, `Ikrimah, Mujahid, As-Suddi, Abu Salih, Abu Al-`Aliyah and Zayd bin Aslam." Sharik said, narrating from Simak, from An-Nu`man: "I heard `Umar say:
احْشُرُواْ الَّذِينَ ظَلَمُواْ وَأَزْوَجَهُمْ
(Assemble those who did wrong, together with their companions) means, `Those who are like them. So those who committed Zina will be gathered with others who committed Zina, those who dealt in Riba will be gathered with others who dealt in Riba, those who drank wine will be gathered with others who drank wine.' Mujahid and Sa`id bin Jubayr narrated from Ibn `Abbas:
وَأَزْوَجُهُمْ
(their companions) means "Their friends."
وَمَا كَانُواْ يَعْبُدُونَمِن دُونِ اللَّهِ
(and what they used to worship. Instead of Allah,) means, instead of Allah, i.e., their idols and false gods will be gathered together with them in the same place.
فَاهْدُوهُمْ إِلَى صِرَطِ الْجَحِيمِ
(and lead them on to the way of flaming Fire.) means, take them to the way to Hell. This is like the Ayah:
وَنَحْشُرُهُمْ يَوْمَ الْقِيَـمَةِ عَلَى وُجُوهِهِمْ عُمْيًا وَبُكْمًا وَصُمًّا مَّأْوَاهُمْ جَهَنَّمُ كُلَّمَا خَبَتْ زِدْنَاهُمْ سَعِيرًا
(and We shall gather them together on the Day of Resurrection on their faces, blind, dumb and deaf; their abode will be Hell; whenever it abates, We shall increase for them the fierceness of the Fire) (17:97).
وَقِفُوهُمْ إِنَّهُمْ مَّسْئُولُونَ
(But stop them, verily, they are to be questioned.) means, stop them so that they may be questioned about the things they did and said in this world. As Ad-Dahhak said, narrating from Ibn `Abbas, this means, `detain them, for they are to be brought to account.' `Abdullah bin Al-Mubarak said, "I heard `Uthman bin Za'idah say, `The first thing about which a man will be asked is the company that he kept. Then by way of rebuke, it will be said to them:
مَا لَكُمْ لاَ تَنَـصَرُونَ
(What is the matter with you Why do you not help one another)."' meaning, `as you claimed that you would all help one another.'
بَلْ هُمُ الْيَوْمَ مُسْتَسْلِمُونَ
(Nay, but that Day they shall surrender.) means, they will be subjected to the command of Allah, and they will not be able to resist it or avoid it. And Allah knows best.
The idolaters who reject the resurrection say, “May we be doomed! This is the Day of Requital on which Allah will requite His servants for whatever deeds they sent forth in their worldly life!”
Oni koji nisu vjerovali reći će: “O, velike li propasti za nas i teško nama! Ovo je Dan konačnog polaganja računa, u kojem će Allah svakom dati prema onom što je radio na Ahiretu.”
Öldükten sonra tekrar dirilmeyi inkâr eden müşrikler; "Eyvah bize! İşte bu, Yüce Allah'ın dünya hayatındayken kulların işlemiş oldukları amellere karşılığını vereceği hesap günüdür!" derler.
Los idólatras que rechazan la resurrección dicen: “¡Que seamos condenados! ¡Este es el Día de la Retribución en el que Al-lah pagará a Sus siervos por cualquier obra que hayan hecho en su vida mundana”!
It will be said to them: “This is the Day of Judgement between the servants, which you used to deny and reject in the world!”
Lantas dikatakan kepada mereka, “Ini adalah hari penetapan keputusan di antara seluruh hamba yang dulu kalian ingkari dan dustakan di dunia.”
Se les dirá: “¡Este es el Día del Juicio entre los siervos, a quienes solían negar y rechazar en el mundo!”
Bit će im rečeno: “Ovo je Dan konačnog suda, u kojem će Allah presuditi među ljudima, a koji ste na dunjaluku poricali.”
Verrà detto loro: "Questo è il Giorno che voi rinnegavate e smentivate in vita, in cui la gente verrà giudicata".
Onlara; "İşte bu, dünyada yalanlamakta ve inkâr etmekte olduğunuz kullar arasındaki hüküm ve ayırım günüdür." denilir.
On leur répondra: Ceci est le Jour du Jugement des serviteurs dont vous rejetiez l’existence dans le bas monde.
Bởi thế, có lời phán bảo chúng: "Đây là Ngày định đoạt giữa đám bây tôi. Ngày mà các ngươi đã từng phủ nhận và bác bỏ lúc còn ở thế giới trần gian."
Kaya sasabihin sa kanila: "Ito ay ang Araw ng Paghuhusga sa pagitan ng mga tao na kayo dati ay nagkakaila at nagpapasinungaling dito sa Mundo.
Pada hari itu, dikatakan kepada para malaikat, “Kumpulkanlah orang-orang musyrik lagi zalim dengan kesyirikan mereka dan orang-orang yang semisal dengan mereka yang mendukung mereka dalam mendustakan kebangkitan, beserta seluruh yang mereka sembah selain Allah berupa berhala-berhala. Tunjukkanlah kepada mereka jalan menuju neraka dan giringlah mereka ke sana karena neraka adalah tempat kembali mereka.
On dira aux anges ce jour-là: Rassemblez les polythéistes, qui se montraient injustes en mécroyant, avec leurs semblables et leurs partisans qui traitaient de menteurs les messagers et adoraient des idoles*en dehors d’Allah, puis montrez-leur le chemin du feu et conduisez-les à leur sort.
"Kumpulkanlah orang-orang yang zhalim bersama teman sejawat mereka dan sembahan-sembahan yang selalu mereka sembah, selain Allah; maka tunjukkanlah kepada mereka jalan ke neraka. Dan tahanlah mereka, karena sesungguhnya mereka akan ditanya, 'Kenapa kamu tidak tolong-menolong?' Bahkan mereka pada hari itu menyerahkan diri." (Ash-Shaffat: 22-26).
(22-23) Maksudnya, apabila mereka telah berkumpul di Hari Kiamat kelak, mereka melihat dengan mata kepala apa yang dahulu mereka dustakan dan mereka melihat apa yang telah mereka perolok-olokkan, maka mereka diperintah supaya masuk ke neraka yang pernah mereka dustakan itu, seraya dikatakan, ﴾ ٱحۡشُرُواْ ٱلَّذِينَ ظَلَمُواْ ﴿ "Kumpulkanlah orang-orang yang zhalim" terhadap diri mereka sendiri dengan melakukan kekafiran, syirik, dan berbagai maksiat, ﴾ وَأَزۡوَٰجَهُمۡ ﴿ "bersama pasangan-pasangan (teman sejawat) me-reka" yakni yang perbuatannya sejenis dengan mereka. Semuanya dikumpulkan dengan orang-orang yang amal perbuatannya sejenis, ﴾ وَمَا كَانُواْ يَعۡبُدُونَ 22 مِن دُونِ ٱللَّهِ ﴿ "dan sembahan-sembahan yang selalu mereka sembah selain Allah," seperti patung-patung dan para sekutu yang mereka klaim; kumpulkanlah mereka semua dan tunjukkanlah mereka ﴾ إِلَىٰ صِرَٰطِ ٱلۡجَحِيمِ ﴿ "jalan ke neraka." Maksudnya, halaulah me-reka dengan keras menuju Neraka Jahanam.
(24) ﴾ وَ﴿ "Dan" setelah dipastikan keputusan terhadap mereka, yaitu ke neraka dan mereka mengetahui bahwa mereka adalah termasuk para penghuni negeri kesengsaraan, maka dikata-kan, ﴾ قِفُوهُمْ﴿ "Tahanlah mereka" sebelum kalian mengantar mereka ke Jahanam, ﴾ إِنَّهُم مَّسۡـُٔولُونَ ﴿ "karena sesungguhnya mereka akan ditanya" tentang kedustaan yang mereka lakukan di dunia, agar kedok me-reka tampak di hadapan seluruh orang-orang yang menyaksikan.
(25) Lalu dikatakan kepada mereka, ﴾ مَا لَكُمۡ لَا تَنَاصَرُونَ ﴿ "Kenapa kamu tidak tolong-menolong?" Maksudnya, apa gerangan yang telah terjadi pada kalian hari ini, dan apa yang telah menyebabkan kalian tidak menolong sebagian yang lain, sebagian kalian tidak menye-lamatkan sebagian yang lain setelah kalian dahulu di dunia meng-klaim bahwa sembahan-sembahan kalian akan mencegah kalian dari azab, menyelamatkan kalian atau memberikan syafa'atnya kepada kalian dari sisi Allah?!
(26) Seakan-akan mereka tidak bisa menjawab pertanyaan ini, sebab mereka diliputi oleh kehinaan dan kenistaan; dan mereka pun berserah diri untuk menerima azab neraka, mereka tunduk, hina, dan putus asa, dan mereka tidak bisa berbicara. Maka dari itu Allah berfirman, ﴾ بَلۡ هُمُ ٱلۡيَوۡمَ مُسۡتَسۡلِمُونَ ﴿ "Bahkan mereka pada hari itu menyerahkan diri."
23. Sasabihin sa mga anghel sa Araw na iyon: "Tipunin ninyo ang mga tagapagtambal na tagalabag sa katarungan dahil sa shirk nila mismo, ang mga kawangis nila sa shirk at ang mga tagakampi sa kanila sa pagpapasinungaling, at ang mga anitong dati nilang sinasamba bukod pa kay Allāh, saka ipakilala ninyo sa kanila ang daan ng Apoy, ituro ninyo sa kanila iyon, at akayin ninyo sila tungo roon sapagkat tunay na iyon ay ang kahahantungan nila.
22, 23- Zulmedenleri, onlarla aynı yolda olanları ve Allah’ın dışında ibadet ettiklerini bir araya toplayın ve onları cehennemin yoluna sürün.
24- Onları (cehenneme varmadan) durdurun; çünkü onlar sorgulanacaklardır.
25- “Neyiniz var, niye birbirinize yardım etmiyorsunuz?”
26- Elbette (edemezler; çünkü) onlar, bugün teslim olmuşlardır.
22-23. Yani Kıyamet günü huzura gelip yalanladıkları şeyleri gözleri ile görecek, önceden yalanlamış oldukları o ateşe atılmaları emrolunacak ve şöyle buyrulacaktır:
Küfür, şirk ve masiyetlerle kendilerine “zulmedenleri ve” onların amelleri türünden amel işleyerek “onlarla aynı yolda olanları”Böylelikle onların her birisi amel itibari ile kendisi ile türdeş olanlara katılacaktır.“ve Allah’ın dışında ibadet ettiklerini” ilâh olduğunu iddia ettikleri putları ve ortakları “bir araya toplayın.” Onların hepsini bir araya getirin; sonra da “onları cehennemin yoluna sürün” cehenneme şiddetli bir şekilde sürükleyip götürün.
24. Cehenneme götürülmeleri emrinin verilmesinden ve kendilerinin helâk yurduna gidecek kimseler olduklarını bilmelerinden sonra şöyle buyrulacaktır:“Onları” cehenneme ulaştırmadan önce “durdurun; çünkü onlar” dünya hayatında iftira edip uydurdukları yalanlardan dolayı “sorgulanacaklardır.” Ki yalan söyledikleri, herkesin tanık olacağı bir şekilde ortaya çıksın ve rezil rüsvay olsunlar. Onlara şöyle denilecektir:
25. Bugün başınıza nasıl bir iş geldi? Sizleri birbirinize yardım etmeyecek ve birbirinizin imdadına koşmayacak hale düşüren nedir? Halbuki sizler, dünyada iken edindiğiniz bu uydurma ilâhların sizden azabı uzaklaştıracağını, sizi azaptan kurtaracağını yahut Allah nezdinde size şefaat edeceklerini iddia ediyordunuz.
26. Anlaşılan onlar, bu soruya cevap veremeyeceklerdir. Çünkü zillete ve aşağılığa mahkûm olmuşlar, cehennem azabına teslim olup zilletle boyun eğmişler ve ümitleri tamamen tükenmiştir. O nedenle de konuşamayacaklardır. Bundan dolayı şöyle buyrulmaktadır:“Elbette (edemezler; çünkü) onlar, bugün teslim olmuşlardır.”
O gün meleklere şöyle denilir: "Şirkleri ile zalim olan müşrikleri, onlara şirkte benzeyenleri, yalanlamada onlara taraftar olanları ve Allah'tan başka ibadet ettikleri putları bir araya toplayın. Onlara cehennemin yolunu gösterin, onun yoluna koyun ve onları cehenneme sürün. Çünkü o, onların varacağı yerdir."
y 23. En ese día, se les dirá a los ángeles: “Reúnan a los idólatras y sus semejantes, que hicieron injusticias debido a que asociaron divinidades en su adoración a Al-lah, a todos aquellos que los siguieron en el rechazo y a todos los ídolos que solían adorar en lugar de Al-lah. Y muéstrenles todo el camino hacia el fuego del infierno; guíenlos y llévalos hacia ese lugar, porque esa es su morada”.
Tog će dana biti rečeno melekima: “Sakupite mnogobošce, koji su sebi nepravdu nanijeli širk čineći, i njima slične njihove drugove u širku i poricanju, te sva lažna božanstva kojima su ljudi, a ne Svevišnjem Allahu, robovali i potjerajte ih ka Vatri. To je njihovo stalno stanište.”
Verrà detto agli Angeli, in quel giorno: "Radunate gli idolatri trasgressori per aver associato altri (ad Allāh) e i loro compagni idolatri, e coloro che li sostengono nel rinnegare, e gli idoli che adoravano all'infuori di Allāh: mostrate loro la strada del Fuoco e conduceteli ad esso, poiché esso è la loro destinazione"
On that day, it will be said to the angels, “Gather the idolaters and their like, who wronged due to their ascribing partners with Allah; all those who followed them in rejection, and all the idols they used to worship instead of Allah. And show them all the path to the hellfire; lead them on to it and drive them towards it, because it is their abode.”
Vào Ngày đó các vị Thiên Thần được bảo: "Các ngươi hãy tập hợp những tên đa thần đã làm điều bất công cùng với những kẻ đồng hội đồng thuyền với chúng và những tên cầm đầu xúi giục chúng trong việc phủ nhận. Chúng đã không thờ phượng các bục tượng ngoài Allah, nhưng những kẻ cầm đầu đã dẫn chúng đến con đường vào Hỏa Ngục. Và quả thật đó cũng là số phận của chúng."
In verse 22, it was said: احْشُرُوا الَّذِينَ ظَلَمُوا وَأَزْوَاجَهُمْ (Muster all those who were unjust, and their fellows). Here, the text has used the word:(أَزْوَاجَ azwaj) for cohorts, fellow travelers, or people of the same persuasion - a word literally meaning 'pair'. Then, this word is very commonly used in the sense of spouses. That is why some commentators have said that it means wives of the Mushriks who were also Mushriks. But, in the sight of most commentators, the word: أَزْوَاجَ (azwaj) at this place means nothing but people of the same persuasion, and it also finds support in a saying of Sayyidna ` Umar. Imam al-Baihaqi, ` Abd-ur-Razzaq and others have reported this saying of Sayyidna ` Umar ؓ under their explanation of this verse. They have said that the word: أَزْوَاجَهُمْ (azwajuhum) in the text means 'other people like them.' Thus, (while mustering the unjust), huddled together there will be the people of the same interest, fornicators with other fornicators and drunkards with other drunkards. (Ruh-ul-Ma’ ani and Mazhari)
In addition to that, by saying: وَمَا كَانُوا يَعْبُدُونَ (and whatever they used to worship - 37:22), it was expressly laid out that, along with the Mushriks, all those false objects and entities like idols and shaitans they used to worship and equate with Allah as His associates in the life of the world will all be mustered together - so that, at that time, the helplessness of these false objects of worship could be demonstrated publicly.
After that, a command will go forth to angels: فَاهْدُوهُمْ إِلَىٰ صِرَاطِ الْجَحِيمِ (and show them the way to Jahannam - 37:23). When the angels will take them away, and reach close to the Bridge of Sirat, they will be commanded: YP (make them stop - they are to be questioned - 37:24). Thereupon, at this place, they will be questioned about their beliefs and deeds - that have been mentioned in the Qur'an and Hadith at many places.
Tog će dana biti rečeno melekima: “Sakupite mnogobošce, koji su sebi nepravdu nanijeli širk čineći, i njima slične njihove drugove u širku i poricanju, te sva lažna božanstva kojima su ljudi, a ne Svevišnjem Allahu, robovali i potjerajte ih ka Vatri. A vatra je boravište njihovo.”
Ikulong ninyo sila para sa pagtutuos bago ng pagpapasok sa kanila sa Impiyerno sapagkat tunay na sila ay mga pananagutin. Pagkatapos matapos niyon ay akayin ninyo sila tungo sa Apoy."
Tratteneteli per il Rendiconto prima di farli entrare nel Fuoco: essi sono responsabili; dopodiché conduceteli al Fuoco.
Onları cehenneme sokmadan önce sorguya çekmek için hapsedin. Çünkü onlar hesaba çekileceklerdir. Sonra da cehennem ateşine sürün.
“Y reténganlos por un tiempo antes de entrar en el infierno a fin de que rindan cuentas, puesto que deben ser interrogados. Luego, después de eso, llévenlos hacia el infierno”.
O meleki, zaustavite nevjernike i njihova božanstva, prije negoli uđu u paklenu vatru, jer će ih Sveznajući Allah zaista pozvati na odgovornost za riječi i djela.
Arrêtez-les avant de les faire entrer dans le feu afin qu’ils rendent des comptes, puis continuez après cela à les conduire au feu.
“And hold them back for a while before entering them into the hellfire for them to give account, because they are to be questioned. Then after that, drive them towards the hellfire.”
Tahanlah mereka untuk menghadapi hisab sebelum masuk neraka karena mereka akan ditanya, kemudian giringlah mereka ke neraka.”
Các ngươi hãy giữ chúng lại trước khi dẫn chúng vào trong Hỏa Ngục vì chúng phải bị tra hỏi. Sau đó, các ngươi hãy dẫn chúng vào trong Hỏa Ngục.
Dikatakan kepada mereka sebagai celaan terhadap mereka, “Mengapa sebagian dari kalian tidak menolong sebagian yang lain sebagaimana di dunia kalian saling menolong dan mengklaim bahwa berhala-berhala kalian akan menolong kalian?!”
Da budu ukoreni, bit će im rečeno: “A zašto ne pomognete jedni drugima u ovom teškom Danu, kao što ste se na dunjaluku međusobno pomagali i tvrdili da vam božanstva vaša mogu pomoći?”
Se les amonestará diciéndoles: “¿Qué sucede que no se socorren entre ustedes como solían hacerlo en el mundo, cuando solían decir que sus ídolos les ayudarían?”
Onlar azarlanarak şöyle denir: "Size ne oluyor da dünyada birbirinize yardım ettiğiniz gibi yardımlaşmıyorsunuz? Putlarınızın size yardım edeceğini mi iddia ediyorsunuz?
E verrà detto loro, con rimprovero: "Perché non vi sostenete a vicenda come facevate in vita, affermando che i vostri idoli vi sostengano?!"
Sasabihin sa kanila bilang panunumbat sa kanila: "Ano ang nangyayari sa inyo na hindi nag-aadya ang isa't isa sa inyo kung paanong kayo dati sa Mundo ay nag-aadyaan at nag-aangkin na ang mga anito ninyo ay nag-aadya sa inyo?"
And it will be said to them in rebuke, “What is the matter with you that you are not helping each other like you used to in the world, and you used to claim that your idols would help you?”
On les admonestera en leur disant: Pour quelle raison ne portez-vous pas secours les uns aux autres à l’image de ce que vous faisiez dans le bas monde, lorsque vous prétendiez que c’était vos idoles qui vous secourraient?
Và có lời khiển trách chúng: "Tại sao các ngươi không chịu giúp đỡ lẫn nhau giống như đã từng giúp đỡ lẫn nhau khi ở trên trần gian và các ngươi đã khẳng định rằng những pho tường này đây có thể giúp đỡ được các ngươi kia mà?"
Không, vào ngày Phán Xét chúng tự hạ mình phủ phục trước Allah và lúc đó chúng không thể giúp đỡ nhau bởi sự bất lực và hết mưu đồ của chúng.
Sebaliknya pada hari itu mereka tunduk kepada perintah dan dan hina, sebagian dari mereka tidak menolong sebagian yang lain karena mereka memang tidak mampu dan tidak memiliki cara untuk itu.
Hayır! Onlar bugün Allah'ın emrine tamamıyla boyun eğmiş ve zelil kimselerdir. Acizlik ve çaresizliklerinden dolayı birbirlerine hiç yardım edemezler.
Međutim, nevjernici će na Sudnjem danu biti sasvim prepušteni Allahovoj volji i Njegovu sudu. Bespomoćni, neće jedni drugima moći pomoći.
Bagkus sila sa Araw na iyon ay mga magpapaakay sa utos ni Allāh, na mga hamak. Hindi mag-aadya ang isa't isa sa kanila dahil sa kawalang-kakayahan nila at kakapusan ng kaparaanan nila.
Al contrario, oggi essi vengono condotti per ordine di Allāh, umiliati, non potranno sostenersi a vicenda poiché saranno impotenti e non avranno alcuna possibilità.
Rather, today they are submissive to the command of Allah and humiliated, they will not help each other because of their incapability to do so, and because of their lack of strategies.
Más bien, hoy están sometidos y humillados al mandamiento de Al-lah, no se podrán ayudar entre ustedes a causa de su incapacidad para hacerlo y a su falta de estrategias.
In the present world, tidings of the future life or life in the Hereafter, are regularly communicated. But man attaches no importance to this. In the Hereafter, the reality of future life will seize man. At that time, man will forget his arrogance and will prostrate himself before God. This will be an indescribably terrible scene. The position in which people will be, when they have gathered to be judged, on the Day of Resurrection (hashr) has been described in the above verses.
Ce jour-là, ils seront plutôt humblement soumis à ce qu’Allah fera d’eux et personne parmi eux ne secourra l'autre, puisqu’ils seront faibles et impuissants.
E si incontreranno, disputeranno e litigheranno quando tutto ciò non servirà a nulla.
Ils se couvriront les uns les autres de reproches et se disputeront lorsque les reproches et les disputes ne seront d’aucun secours.
The arguing of the Idolators on the Day of Resurrection
Allah tells us that the disbeliever will blame one another in the arena of Resurrection, just as they will argue with one another in the levels of Hell:
وَإِذْ يَتَحَآجُّونَ فِى النَّـارِ فَيَقُولُ الضُّعَفَاءُ لِلَّذِينَ اسْتَكْـبَرُواْ إِنَّا كُنَّا لَكُمْ تَبَعاً فَهَلْ أَنتُم مُّغْنُونَ عَنَّا نَصِيباً مِّنَ النَّارِ - قَالَ الَّذِينَ اسْتَكْبَرُواْ إِنَّا كُلٌّ فِيهَآ إِنَّ اللَّهَ قَدْ حَكَمَ بَيْنَ الْعِبَادِ
(The weak will say to those who were arrogant: "Verily, we followed you, can you then take from us some portion of the Fire" Those who were arrogant will say: "We are all (together) in this (Fire)! Verily, Allah has judged between (His) servants!") (40:47-48)
وَلَوْ تَرَى إِذِ الظَّـلِمُونَ مَوْقُوفُونَ عِندَ رَبّهِمْ يَرْجِعُ بَعْضُهُمْ إِلَى بَعْضٍ الْقَوْلَ يَقُولُ الَّذِينَ اسْتُضْعِفُواْ لِلَّذِينَ اسْتَكْبَرُواْ لَوْلاَ أَنتُمْ لَكُنَّا مُؤْمِنِينَ قَالَ الَّذِينَ اسْتَكْبَرُواْ لِلَّذِينَ اسْتُضْعِفُواْ أَنَحْنُ صَدَدنَـكُمْ عَنِ الْهُدَى بَعْدَ إِذْ جَآءكُمْ بَلْ كُنتُمْ مُّجْرِمِينَ وَقَالَ الَّذِينَ اسْتُضْعِفُواْ لِلَّذِينَ اسْتَكْبَرُواْ بَلْ مَكْرُ الَّيْلِ وَالنَّهَارِ إِذْ تَأْمُرُونَنَآ أَن نَّكْفُرَ بِاللَّهِ وَنَجْعَلَ لَهُ أَندَاداً وَأَسَرُّواْ النَّدَامَةَ لَمَّا رَأَوُاْ اْلَعَذَابَ وَجَعَلْنَا الاْغْلَـلَ فِى أَعْنَاقِ الَّذِينَ كَفَرُواْ هَلْ يُجْزَوْنَ إِلاَّ مَا كَانُواْ يَعْمَلُونَ
(But if you could see when the wrongdoers will be made to stand before their Lord, how they will cast the (blaming) word one to another! Those who were deemed weak will say to those who were arrogant: "Had it not been for you, we should certainly have been believers!" And those who were arrogant will say to those who were deemed weak: "Did we keep you back from guidance after it had come to you Nay, but you were criminals." Those who were deemed weak will say to those who were arrogant: "Nay, but it was your plotting by night and day, when you ordered us to disbelieve in Allah and set up rivals to Him!" And each of them (parties) will conceal their own regrets, when they behold the torment. And We shall put iron collars round the necks of those who disbelieved. Are they requited aught except what they used to do) (34:31-33) Similarly, they are described here as saying:
إِنَّكُمْ كُنتُمْ تَأْتُونَنَا عَنِ الْيَمِينِ
(It was you who used to come to us from the right side.) Ad-Dahhak reported that Ibn `Abbas said; "They will say, `You used to force us because of your position of power over us, for we were weak and you were strong."' Qatadah said, "Men will say to the Jinn, `You used to come to us from the right side to block every good deed, and you told us not to do it and you tried to put obstacles in our way."' As-Suddi said, "`You used to come to us to block the truth, and you made falsehood look attractive to us, and you prevented us from seeing the truth." Ibn Zayd said, it means: "`You stood in the way between us and goodness, and you repelled us from Islam and faith and doing the good deeds that we had been commanded to do." Yazid Ar-Rishk said, "from La ilaha illallah."
قَالُواْ بَلْ لَّمْ تَكُونُواْ مُؤْمِنِينَ
(They will reply: "Nay, you yourselves were not believers.") The leaders of the Jinn and mankind will say to their followers, "It is not as you say; your hearts denied faith and were open to disbelief and sin."
وَمَا كَانَ لَنَا عَلَيْكُمْ مِّن سُلْطَـنٍ
(And we had no authority over you.) means, `we had no proof of the truth of that to which we called you.'
بَلْ كُنتُمْ قَوْماً طَـغِينَ
(Nay! But you were a transgressing people.) `You yourselves were evildoers and transgressors against the truth, so you responded to us and neglected the truth which the Prophets brought with proof, and you went against them.'
فَحَقَّ عَلَيْنَا قَوْلُ رَبِّنَآ إِنَّا لَذَآئِقُونَ - فَأَغْوَيْنَـكُمْ إِنَّا كُنَّا غَـوِينَ
(So now the Word of our Lord has been justified against us, that we shall certainly (have to) taste (the torment). So we led you astray because we were ourselves astray.) Those who were arrogant will say to those who were deemed weak, `the Word of Allah has been justified against us, that we are among the doomed who will taste the punishment of the Day of Resurrection.'
فَأَغْوَيْنَـكُمْ
(So we led you astray) means, `so we called you to misguidance,'
إِنَّا كُنَّا غَـوِينَ
(because we were ourselves astray. ) means, `we called you to follow the path which we were on, and you responded.' Allah says:
فَإِنَّهُمْ يَوْمَئِذٍ فِى الْعَذَابِ مُشْتَرِكُونَ
(Then verily, that Day, they will (all) share in the torment.) means, all of them will be in Hell, each according to what he deserves.
إِنَّا كَذَلِكَ نَفْعَلُ بِالْمُجْرِمِينَ - إِنَّهُمْ كَانُواْ إِذَا قِيلَ لَهُمْ لاَ إِلَـهَ إِلاَّ اللَّهُ يَسْتَكْبِرُونَ
(Certainly, that is how We deal with criminals. Truly, when it was said to them: "La ilaha illallah," they puffed themselves up with pride.) means, in this world they were too arrogant to say these words as the believers said them. Ibn Abi Hatim narrated that Abu Hurayrah, may Allah be pleased with him, said that the Messenger of Allah ﷺ said:
«أُمِرْتُ أَنْ أُقَاتِلَ النَّاسَ حَتْى يَقُولُوا: لَا إِلَهَ إِلَّا اللهُ، فَمَنْ قَالَ: لَا إِلَهَ إِلَّا اللهُ، فَقَدْ عَصَمَ مِنِّي مَالَهُ وَنَفْسَهُ إِلَّا بِحَقِّهِ، وَحِسَابُهُ عَلَى اللهِ عَزَّ وَجَل»
(I have been commanded to fight the people until they say La ilaha ill-Allah. Whoever says La ilaha illallah, he and his property are safe from me except for his obligation, and his reckoning will be with Allah, may He be glorified.) Allah revealed in His Book the story of people who were arrogant, as He says:
إِنَّهُمْ كَانُواْ إِذَا قِيلَ لَهُمْ لاَ إِلَـهَ إِلاَّ اللَّهُ يَسْتَكْبِرُونَ - وَيَقُولُونَ أَءِنَّا لَتَارِكُو ءَالِهَتِنَا لِشَاعِرٍ مَّجْنُونٍ
(Truly, when it was said to them: "La ilaha illallah," they puffed themselves up with pride. And (they) said: "Are we going to abandon our gods for the sake of a mad poet") meaning, `Shall we stop worshipping our gods and the gods of our forefathers just because of the words of this mad poet' -- meaning the Messenger of Allah ﷺ. Allah said in refutation of their attitude:
بَلْ جَآءَ بِالْحَقِّ
(Nay! he has come with the truth) meaning, the Messenger of Allah ﷺ has brought the truth with all that Allah has revealed to him of stories and commandments.
وَصَدَّقَ الْمُرْسَلِينَ
(and he confirms the Messengers.) means, he fulfills their prophecies of his praiseworthy characteristics and his perfect way, and he tells people of the Laws and commands of Allah, as they said he would.
مَّا يُقَالُ لَكَ إِلاَّ مَا قَدْ قِيلَ لِلرُّسُلِ مِن قَبْلِكَ
(Nothing is said to you except what was said to the Messengers before you) (41:43).
Na Sudnjem danu nevjernici će se međusobno svađati, jedni će drugima prebacivati i jedni će druge koriti, onda kad to neće nimalo koristiti.
Sebagian dari mereka menghadap sebagian lainnya, mereka saling menyalahkan dan melempar tanggung jawab pada saat semua itu tidak lagi berguna apa pun bagi mereka.
Husumet ve ayıplamanın fayda vermediği günde birbirlerine husumet edip ayıplarlar.
27- Onlardan bir kısmı diğerlerine yönelip birbirlerine soru sorarlar.
28- Derler ki:“Siz, bize sağdan gelirdiniz.”
29- Onlar da derler ki:“Hayır; siz mümin değildiniz (ki biz sizi saptırmış olalım)!”
30- “Hem bizim sizin üzerinizde bir nüfuzumuz da yoktu. Aksine siz azgın bir topluluktunuz.”
31- “Artık Rabbimizin (azap) sözü üzerimize hak olmuştur. Hepimiz (azabı) kesinlikle tadacağız.”
32- “Biz sizi azdırdık, zira biz de azgın kimselerdik.”
33- Şüphesiz onlar, o gün azapta ortaktırlar.
34- İşte Biz günahkârlara böyle yaparız.
35- Çünkü onlara:“Allah’tan başka (hak) ilâh yoktur” denildiğinde büyüklük taslarlardı.
36- Ve derlerdi ki:“Şimdi biz deli bir şairin sözüyle ilâhlarımızı terk mi edeceğiz?”
37- Hayır; o, hakkı getirmiş ve (geçmiş) peygamberleri de tasdik etmiştir.
38- Siz elbette o can yakıcı azabı tadacakasınız.
39- Ve sizler ancak işlediklerinizin karşılığını/cezasını göreceksiniz.
27. Onlar, kendileri ile aynı türden amel işleyenler ve ilâh diye iddia ettikleri varlıklar bir araya getirilerek cehennem yoluna iletildikten, daha sonra durdurulup sorgulanmalarından ve bu sorulara cevap vermeyişlerinden sonra kendi aralarında birbirlerine yönelerek, birilerinin ötekilerini saptırmaları, ötekilerinin de sapmaları dolayısı ile birbirlerini kınamaya yöneleceklerdir.
28. Tabiler, arkalarından gittikleri önderlerine şöyle diyeceklerdir:“Siz bize sağdan gelirdiniz.” Yani siz gücünüzü ve bizi yenik düşüren imkânlarınızı bize karşı kullanır ve bizi saptırırdınız. Eğer sizler olmasaydınız hiç şüphesiz bizler iman edenlerden olurduk.
29. “Onlar da” kendilerine böyle diyenlere “derler ki: Hayır; siz mümin değildiniz.” Biz müşrik olduğumuz gibi siz de müşrik idiniz. Sizi bize üstün kılan ve kınanmamızı gerektiren nedir ki?
Üstelik “bizim sizin üzerinizde bir nüfuzumuz da yoktu.”Küfrü seçmeniz için sizi zorlamamız söz konusu değildi.“Aksine siz azgın bir topluluktunuz.” Haddi aşan kimselerdiniz.
31. “Artık Rabbimizin (azap) sözü üzerimize” bize de size de, hepimize “hak olmuştur. Hepimiz” azabı “kesinlikle tadacağız.” Yani Rabbimizin bizim hakkımızdaki takdiri ve hükmünün gelip bizi bulması, bir haktır. Bizler de sizler de azabı tadacağız. Göreceğimiz cezayı hep birlikte göreceğiz.
32. “Biz sizi azdırdık, zira biz de azgın kimselerdik.” Bizler, sizleri izlediğimiz yola davet ettik. Bu da azgınlık yolu idi. Siz de bizim bu davetimizi kabul ettiniz. O bakımdan siz bizi kınamayın, kendinizi kınayın.
33-34. Yüce Allah, onların durumunu şöyle bildirmektedir:“Şüphesiz onlar, o gün” Kıyamet gününde “azapta” işledikleri günahlarına göre azap miktarları farklı olsa da “ortaktırlar.” Onlar, dünyada iken küfür üzere birleştikleri gibi âhirette de küfrün cezasını çekmekte ortak olacaklardır. Bundan dolayı Yüce Allah şöyle buyurmaktadır:“İşte Biz günahkârlara böyle yaparız.”
Daha sonra Yüce Allah, onların işledikleri günahların azgınlık derecesine ulaştığını ve nihaî sınırları da aşıp geçtiğini de belirterek şöyle buyurmaktadır:
35-36. “Çünkü onlara: Allah’tan başka (hak) ilâh yoktur, denildiğinde” ve bu sözü kabule davet edilip onun dışındaki varlıkları ilâh edinmeyi terk etmeleri söylendiğinde, hem bu söze hem de bu sözü tebliğ edene karşı “büyüklük taslarlardı” ve tevhide karşı çıkarak “derlerdi ki: Şimdi biz deli bir şairin” sözü dolayısıyla bizim de atalarımızın da ibadet edegeldiği “ilâhlarımızı terk mi edeceğiz?” Bununla Muhammed sallallahu aleyhi ve sellem’i kastediyorlardı. Kahrolasıcalar! Ondan yüz çevirmekle, onu sadece yalanlamakla yetinmediler. Sonunda onun hakkında en zalimce hükmü verdiler, onu şair ve deli diye nitelendirdiler. Halbuki onlar, onun şiir söylemesini bilmediğini, şairleri tanımadığını, şairlerin vasıflarının onda bulunmadığını, Allah’ın yarattıklarının en akıllısı ve görüş bakımından en sağlam olanı olduğunu biliyorlardı. Bundan dolayı Yüce Allah onların bu söylediklerini çürüterek şöyle buyurmaktadır:
37. “Hayır; o” Muhammed sallallahu aleyhi ve sellem “hakkı getirmiş”Onun gelişi de haktır getirdiği şeriat ve kitap da haktır.“Ve (geçmiş) peygamberleri de tasdik etmiştir.” Onun gelişi, peygamberleri tasdik etmektedir. Eğer o gelmese, peygamber olarak gönderilmese idi önceki peygamberler doğru söylemiş olmayacaktı. Zira o, kendisinden önceki bütün peygamberlerin bir delili, belgesi ve mucizesidir. Çünkü onlar, onun geleceğini haber vermiş ve onu müjdelemişlerdir. Allah da onlardan, o peygamber kendilerine gelecek olursa mutlaka ona iman edip destek olacaklarına dair söz almıştı. Peygamberler de kendi ümmetlerinden bu sözü almışlardı.
Muhammed sallallahu aleyhi ve sellem gelince kendisinden önceki peygamberlerin doğru söyledikleri, onlara muhalefet edenlerin de yalan söyledikleri ortaya çıktı. Önceki peygamberler onun geleceğini haber verdikleri halde -faraza- o gelmemiş olsaydı hiç şüphesiz bu, onların doğruluklarına gölge düşürürdü.
Yine son peygamber, önceki peygamberlerin getirdiklerinin benzerini getirmekle, onların davet ettiklerine davet etmekle, onlara iman edip onların risalet, nübüvvet ve şeriatlerinin doğruluğunu haber vermekle de önceki peygamberleri tasdik etmiş olmaktadır.
38. Az önce kâfirlerin kıyamette söyleyecekleri bir söz olarak bildirilen:“Hepimiz (azabı) kesinlikle tadacağız” sözünün, doğru ya da yanlış olma ihtimali bulunduğundan dolayı Yüce Allah, burada kendi tarafından doğru ve kesin gerçek olmaktan başka bir ihtimali bulunmayan ve hakkı batıldan ayırt eden şu sözünü haber vermektedir:“Siz elbette o can yakıcı” ve acı verici “azabı tadacakasınız.”
39. Ama size tattırılan bu azap, ancak işlediğinizin karşılığıdır. Biz size zulmetmiyoruz. Size sadece adaletin gereğini uyguluyoruz.
Bu buyruğun lafzı umumi olmasına rağmen ondan maksat müşrikler olduğundan dolayı Yüce Allah, mü’minleri istisnâ ederek şöyle buyurmaktadır:
Y se volverán los unos contra los otros culpándose entre ustedes y discutiendo, cuando echar la culpa y discutir no servirá de nada.
"Sebagian dari mereka menghadap kepada sebagian yang lain berbantah-bantahan. Mereka berkata, 'Sesungguhnya kamulah yang datang kepada kami dari kanan.' Mereka menjawab, 'Sebe-narnya kamulah yang tidak mau beriman.' Dan sekali-kali kami tidak berkuasa terhadapmu, bahkan kamulah kaum yang melam-paui batas. Maka pastilah putusan Rabb kita menimpa kita; se-sungguhnya kita akan merasakan. Maka kami telah menyesatkan kamu, sesungguhnya kami adalah orang-orang yang sesat. Maka sesungguhnya mereka pada hari itu bersama-sama dalam azab. Sesungguhnya demikianlah Kami berbuat terhadap orang-orang yang berbuat jahat. Sesungguhnya mereka dahulu apabila dikata-kan kepada mereka, 'La ilaha illallah' mereka menyombongkan diri, dan mereka berkata, 'Apakah sesungguhnya kami harus me-ninggalkan sesembahan-sesembahan kami karena seorang penyair gila?' Sebenarnya dia telah datang membawa kebenaran dan mem-benarkan rasul-rasul. Sesungguhnya kamu pasti akan merasakan azab yang pedih. Dan kamu tidak diberi pembalasan melainkan terhadap kejahatan yang telah kamu kerjakan. " (Ash-Shaffat: 27-39).
(27-28) Setelah mereka dikumpulkan, juga teman-teman sejawat mereka serta sembahan-sembahannya dan mereka telah digiring ke jalan neraka serta ditahan lalu ditanya dan mereka tidak dapat menjawab, maka mereka menghadap kepada sesama mereka, lalu sebagian mereka mencela sebagian yang lain atas penyesatan dan kesesatan mereka. Maka para pengikut berkata kepada pemimpinnya, ﴾ إِنَّكُمۡ كُنتُمۡ تَأۡتُونَنَا عَنِ ٱلۡيَمِينِ ﴿ "Sesungguhnya kamulah yang datang kepada kami dari kanan," maksudnya, dengan kekuatan dan kekuasaan hingga kalian dapat menyesatkan kami; kalau saja bukan karena kalian, tentu kami menjadi orang-orang yang beriman.
(29-32) ﴾ قَالُواْ ﴿ "Mereka menjawab" kepada mereka, ﴾ بَل لَّمۡ تَكُونُواْ مُؤۡمِنِينَ ﴿ "Sebenarnya kamulah yang tidak mau beriman." Maksudnya, kalian tetap sebagai orang-orang musyrik sebagaimana kami adalah orang-orang musyrik, lalu apa yang mengutamakan kalian atas kami?! Apa pula yang mengharuskan kami tercela? ! ﴾ وَ﴿ "Dan" sesungguhnya ﴾ م َ ا كَانَ لَنَا عَلَيۡكُم مِّن سُلۡطَٰنِۭۖ ﴿ "sekali-kali kami tidak berkuasa terhadapmu," artinya, kami tidak memiliki kekuasaan untuk me-maksa kalian memilih kekafiran, ﴾ بَلۡ كُنتُمۡ قَوۡمٗا طَٰغِينَ ﴿ "bahkan kamulah kaum yang melampaui batas," kalian melampaui batas, ﴾ فَحَقَّ عَلَيۡنَا ﴿ "maka pastilah terhadap kita," berlaku terhadap kami dan kalian, ﴾ قَوۡلُ رَبِّنَآۖ إِنَّا لَذَآئِقُونَ ﴿ "putusan Rabb kita; sesungguhnya kita akan merasakan" azab. Maksudnya, sudah pasti menimpa kita keputusan Rabb kita dan hukumNya, kami dan kalian akan merasakan azab dan sama-sama di dalam hukuman. ﴾ ف َ ـ ﴿ "Maka" karena itu, ﴾ فَأَغۡوَيۡنَٰكُمۡ إِنَّا كُنَّا غَٰوِينَ ﴿ "kami telah menyesatkan kamu, sesungguhnya kami adalah orang-orang yang sesat." Maksudnya, kami telah mengajak kalian kepada jalan hidup yang kami anut, yaitu kesesatan, lalu kalian memenuhi seruan kami, maka kalian jangan mencela kami, tetapi celalah diri kalian sendiri.
(33-34) Allah سبحانه وتعالى berfirman, ﴾ فَإِنَّهُمۡ يَوۡمَئِذٖ ﴿ "Maka sesungguhnya mereka pada hari itu," maksudnya, pada Hari Kiamat, ﴾ فِي ٱلۡعَذَابِ مُشۡتَرِكُونَ ﴿ "bersama-sama dalam azab," sekalipun berbeda-beda kadar azab mereka tergantung kepada dosa kejahatan mereka, sebagaimana dahulu mereka sama-sama di dunia dalam kekafiran, maka sama-sama pula mereka di akhirat dalam merasakan balasannya. Maka dari itu Allah berfirman, ﴾ إِنَّا كَذَٰلِكَ نَفۡعَلُ بِٱلۡمُجۡرِمِينَ ﴿ "Sesungguhnya demi-kianlah Kami berbuat terhadap orang-orang yang berbuat jahat."
(35-36) Kemudian Allah menjelaskan bahwa kejahatan mereka telah sampai pada puncaknya dan melampaui batas pun-caknya, seraya berfirman, ﴾ إِنَّهُمۡ كَانُوٓاْ إِذَا قِيلَ لَهُمۡ لَآ إِلَٰهَ إِلَّا ٱللَّهُ ﴿ "Sesungguhnya mereka dahulu apabila dikatakan kepada mereka, 'La ilaha illallah'," lalu diserukan kepadanya dan mereka diperintah supaya meninggal-kan penyembahan kepada selain Dia, ﴾ يَسۡتَكۡبِرُونَ ﴿ "mereka menyom-bongkan diri," darinya dan terhadap orang yang datang membawa-nya. ﴾ وَيَقُولُونَ ﴿ "Dan mereka berkata" dengan maksud menentangnya, ﴾ أَئِنَّا لَتَارِكُوٓاْ ءَالِهَتِنَا ﴿ "Apakah sesungguhnya kami harus meninggalkan se-sembahan-sesembahan kami" yang tetap kami sembah dan juga oleh bapak-bapak kami hanya karena perkataan ﴾ لِشَاعِرٖ مَّجۡنُونِۭ ﴿ "seorang penyair gila?" Yang mereka maksud adalah Nabi Muhammad a. Mereka tidak cukup hanya berpaling darinya (semoga Allah meng-azab mereka) dan tidak pula hanya mendustakan hingga mereka mencapnya dengan hukum yang paling zhalim serta menjadikan-nya sebagai seorang penyair yang gila, padahal mereka mengetahui bahwa beliau tidak mengenal syair dan para penyair, tidak pula cirinya dan ciri mereka. Dan sesungguhnya beliau adalah manusia yang paling berakal dan paling lurus cara pandangnya.
(37) Maka dari itu Allah سبحانه وتعالى berfirman mematahkan perkata-an mereka, ﴾ بَلۡ جَآءَ ﴿ "Sebenarnya dia telah datang." Maksudnya, Nabi Muhammad, ﴾ بِٱلۡحَقِّ ﴿ "membawa kebenaran," maksudnya, kedatang-annya benar dan apa yang dibawanya juga benar, yaitu syariat dan Kitab Suci adalah haq, ﴾ وَصَدَّقَ ٱلۡمُرۡسَلِينَ ﴿ "dan membenarkan rasul-rasul," maksudnya, kedatangannya membenarkan para rasul sebelumnya. Kalau saja tidak ada kedatangan dan diutusnya beliau sebagai rasul, maka para rasul itu bukan orang-orang yang jujur. Jadi, beliau adalah tanda dan mukjizat bagi setiap rasul sebelumnya, sebab mereka telah menginformasikan dan memberitakan akan keda-tangan beliau, dan Allah telah mengambil janji dan sumpah mereka, yaitu jika beliau kelak datang kepada mereka, niscaya mereka akan beriman kepadanya dan akan membelanya. Para rasul itu meng-ambil sumpah itu pada umat-umat mereka. Maka setelah beliau dating, tampaklah kebenaran para rasul sebelumnya dan menjadi nyata pula kedustaan orang-orang yang menyalahi para rasul itu. Kalau saja tidak ditakdirkan kedatangannya padahal para rasul itu telah memberitakannya, maka hal itu menjadi bumerang bagi kejujuran mereka. Dan beliau juga membenarkan para rasul, artinya beliau datang dengan membawa apa yang telah dibawa oleh me-reka dan beliau menyeru kepada apa yang telah diserukan mereka. Beliau beriman kepada mereka dan beliau mengabarkan tentang shahihnya risalah (kerasulan), kenabian, dan syariat mereka.
(38-39) Oleh karena perkataan mereka yang d a h u l u ﴾ إِنَّا لَذَآئِقُونَ ﴿ "Sesungguhnya kita akan merasakan," yang merupakan per-kataan yang berasal dari mereka, bisa berarti benar atau lainnya; maka Allah mengabarkan tentang perkataan pamungkas yang tidak mengandung makna selain kejujuran dan keyakinan, yaitu informasi yang berasal dari Allah سبحانه وتعالى, seraya berfirman, ﴾ إِنَّكُمۡ لَذَآئِقُواْ ٱلۡعَذَابِ ٱلۡأَلِيمِ ﴿ "Sesungguhnya kamu pasti akan merasakan azab yang pedih," artinya, yang sangat menyakitkan, ﴾ وَمَا تُجۡزَوۡنَ ﴿ "Dan kamu tidak diberi pembalasan" di dalam penimpaan azab yang sangat pedih itu ﴾ إِلَّا مَا كُنتُمۡ تَعۡمَلُونَ ﴿ "melainkan terhadap kejahatan yang telah kamu kerjakan." Jadi, Kami tidak menzhalimi kalian, melainkan sesungguhnya Kami berlaku adil terhadap kalian.
Oleh karena lafazh sapaan (khithab) ini umum, padahal yang dimaksud adalah orang-orang musyrik, maka Allah سبحانه وتعالى memper-kecualikan orang-orang beriman, seraya berfirman,
And they will turn to each other blaming each other and arguing, when shifting the blame and arguing will be of no use.
Lalapit ang iba sa kanila sa iba pa, na nagsisisihan at nag-aalitan kapag hindi magpapakinabang ang pagsisisihan at ang pag-aalitan.
Và rồi chúng quay qua oán trách, đổ lỗi cho nhau trong lúc sự oán trách và cãi vã trở nên vô ích.
Tabi olanlar ileri gelenlere; "Ey büyüklerimiz! Siz, bizlere din ve hak yönünden geliyordunuz. Bizlere Allah'ı küfretmeyi, şirk koşmayı ve günah işlemeyi güzel göstermeye çalışıyordunuz. Bizleri, resullerin Allah katından getirdikleri haktan nefret ettiriyordunuz." dediler.
Những người đi theo nói với những kẻ được theo: "Quả thật, các người - hỡi các nhà lãnh tụ của chúng tôi - chính là những người đến gặp chúng tôi ở trần gian. Chính các người là những người xúi giục chúng tôi trở thành những người vô đức tin và Shirk với Allah. Chính các ngươi dẫn chúng tôi vào hố sâu tội lỗi và đưa chúng tôi rời xa sự thật mà các vị Thiên Sứ của Allah mang đến."
Diranno i seguaci ai loro superiori: "In verità, o nostri superiori, voi discutevate con noi sulla religione e la verità, e ci avete abbellito la miscredenza e l'atto di associare altri ad Allāh e commettere peccati, e avete alterato la verità che i messaggeri di Allāh hanno comunicato."
Magsasabi ang mga tagasunod sa mga sinusunod: "Tunay na kayo, O malalaking tao namin, ay dating pumupunta sa amin mula sa panig ng relihiyon at katotohanan kaya nagpapaakit kayo sa amin sa kawalang-pananampalataya at pagtatambal kay Allāh at paggawa ng mga pagsuway at nagpapaayaw kayo sa amin sa katotohanan na inihatid ng mga sugo mula sa ganang kay Allāh."
The followers will say to the leaders, “O our seniors! You use to approach us in matters of religion and truth, and would beautify for us disbelief, ascribing partners with Allah and sins, while scaring us away from the truth that the messengers brought from Allah.”
Para pengikut berkata kepada orang-orang yang diikuti, “Sesungguhnya kalian wahai para tokoh kami, kalian datang kepada dari arah agama dan kebenaran, lalu kalian menghiasi kekufuran kepada Allah dan perbuatan maksiat bagi kami, kalian membuat kami menjauh dari kebenaran yang dibawa oleh para Rasul dari sisi Allah.”
Les suiveurs diront aux meneurs: Ô nos chefs, vous prétendiez nous prêcher la religion et nous présenter la vérité lorsque vous nous embellissiez la mécréance, le polythéisme et les péchés et vous nous faisiez détester la vérité que les messagers apportaient de la part d’Allah
Los seguidores les dirán a los líderes: “¡Líderes nuestros! Ustedes solían acercarse a nosotros en asuntos de religión y verdad, y adornaban nuestra incredulidad, atribuyendo pecados y socios a Al-lah, mientras nos aislaban de la verdad que los mensajeros habían traído de Al-lah”.
Podanici će se obratiti svojim glavešinama: “Vi ste nam se prikazivali, kad je riječ o slijeđenju istine i činjenju dobrih djela, kao dobronamjerni; odvraćali ste nas od islama, a navraćali na slijeđenje stranputice, nevjerstvo i činjenje širka.”
Commentary
When the leading elders among disbelievers who had misled their common adherents appear before their followers on the plains of resurrection, they would, rather than help each other, start arguing among themselves. The present verses carry a sampling of the same mutual argumentation between the contesting parties as well as the sad end they will have to face. Two things are noteworthy here:
1. The word: يَمِينِ (yamin) in:إِنَّكُمْ كُنتُمْ تَأْتُونَنَا عَنِ الْيَمِينِ (You were the ones who used to come to [ mislead ] us forcefully.- 37:28) may have several meanings. One possible meaning of the expression: عَنِ الْيَمِينِ ('ani'l-yamin) is 'powerfully' or 'forcefully'. The translation given in the text above is based on this meaning, which seems to be fairly clear and cloudless. In addition to that, 'yamin' is also used to mean oath. Some commentators have explained it as: 'you came to us with oaths,' that is, 'you made us believe on oath that our creed is correct and the teaching of the messenger of Allah is, God forbid, false.' In terms of the words of the Qur'an, both these explanations are possible and acceptable comfortably.
İleri gelenler kendilerine uyanlara; "Mesele sizin iddia ettiğiniz gibi değil. Bilakis sizler küfür üzerindeydiniz, iman edenlerden değildiniz. Bilakis inkârcıydınız." dediler.
The leaders will say to the followers: “The matter is not as you claim it is. Rather, you yourselves were upon disbelief and were not believers; you were the rejectors.”
Magsasabi ang mga sinunod sa mga tagasunod: "Ang usapin ay hindi gaya ng hinaka-haka ninyo. Bagkus kayo dati ay nasa kawalang-pananampalataya at hindi kayo dati mga mananampalataya. Bagkus kayo dati ay mga tagapagkaila.
Los líderes les dirán a los seguidores: “El asunto no es como ustedes afirman. Por el contrario, ustedes mismos se hallaban en incredulidad y no eran creyentes; ustedes fueron los que los rechazaron”.
Para panutan lantas berkata kepada para pengikut mereka tersebut, “Faktanya tidak sebagaimana yang kalian tuduhkan, tetapi kalian memang berada di atas kekufuran dan tidak beriman, bahkan kalian adalah orang-orang yang mengingkari.
Les meneurs répondront aux suiveurs: Les choses ne sont pas telles que vous le prétendez. Vous étiez plutôt mécréants et n’étiez pas croyants. Pire, vous refusiez même la vérité.
I superiori diranno ai seguaci: "I fatti non stanno come dite: in verità, eravate miscredenti e non credenti, anzi eravate dei rinnegatori".
No, glavešine će odgovoriti potlačenima: “Vi ne govorite istinu! Svojevoljno ste izabrali zabludu, pa ste poricali Uzvišenog Allaha. Eto tako je bilo.”
Các nhà lãnh tụ đáp lại những người đi theo họ: "Quả thât, chúng tôi không hề xúi giục các người giống như những gì các người đã nói. Ngược lại, các người mới là những kẻ vô đức tin, chính các người là những kẻ đã khước từ sự thật."
Kami (para panutan) tidak memiliki kekuasaan dan wewenang atas kalian -wahai para pengikut kami- agar kami bisa menjerumuskan kalian ke dalam kekufuran, kesyirikan, dan kemaksiatan, sebaliknya kalian sendirilah kaum yang melampaui batas dalam urusan kekufuran dan kesesatan.
İleri gelenler tabilerine; "Ey bize tabi olanlar! Bizim sizin üzerinizde herhangi bir zorlayıcı bir gücümüz yoktu ki; sizi küfre, şirke ve günah işlemeye düşürebilelim. Bilakis siz, zaten küfürde ve sapıklıkta azgın bir toplum idiniz."
Hindi kami nagkaroon sa inyo, O mga tagasunod, ng anumang pangingibabaw sa pamamagitan ng isang panggagapi o isang pananaig para makapagsadlak kami sa inyo sa kawalang-pananampalataya, shirk, at paggawa ng mga pagsuway; bagkus kayo dati ay mga taong lumalampas sa hangganan sa kawalang-pananampalataya at pagkaligaw.
“¡Seguidores! No poseíamos el poder ni la autoridad sobre ustedes para conducirlos a la incredulidad, para hacerlos atribuir socios a Al-lah o cometer pecados. Más bien, ustedes mismos fueron quienes transgredieron los límites debido a su incredulidad y desviación; no fuimos nosotros los que los extraviamos”.
Chúng tôi không hề thuyết phục các ngươi làm theo hay có chút đặc quyền nào ép buộc các ngươi phải phủ nhận, tổ hợp và lún vào hố sâu tội lỗi. Ngược lại, chính các ngươi tự mình vượt quá mức giới hạn nghiêm cấm trong sự vô đức tin và lầm lạc.
Ô suiveurs, nous n’avions aucun pouvoir ni aucune autorité sur vous afin de vous forcer à tomber dans la mécréance, le polythéisme et les péchés. Vous étiez plutôt des gens qui dépassaient les limites de la mécréance et de l’égarement.
Non avevamo alcun potere di forzarvi o sottomettervi così da indurvi alla miscredenza e all'idolatria, e a commettere peccati; piuttosto, eravate un popolo che aveva oltrepassato ogni limite di miscredenza e perdizione.
“Mi, zaista, nismo imali nad vama vlast, niti smo raspolagali ikakvim dokazima da vas odvratimo od vjerovanja i slijeđenja Pravog puta”, kazat će prvaci. “Vi ste prelazili granice u zlu i činili sebi nepravdu otuđujući se od vjerovanja.”
“O followers! We had no power or authority over you such that we cause you to disbelieve, ascribe partners with Allah or commit sins. Rather, you were people who transgressed the limit in disbelief and deviance yourselves; we were not the ones who led you astray.”
“So the promise of Allah is now imposing on us and on you, when He said, “I will surely fill Hell with you and those of them that follow you all together.” (Ṣād: 85), and because of that we are inevitably going to taste whatever our Lord has promised.”
"Bởi thế, đó là điều tất nhiên đối với chúng tôi và các người y như Lời Allah đã hứa: { Rằng chắc chắn, TA sẽ nhét đầy Hỏa Ngục toàn bộ, nhà ngươi và kẻ nào trong chúng theo ngươi.} [ Câu kinh 75 - Surah Al-Zumar, câu 39]. Bởi thế, chúng ta buộc phải nếm - không thể nào thoát khỏi - điều mà Thượng Đế của chúng ta đã từng hứa hẹn."
Kaya kinailangan sa amin at sa inyo ang banta ni Allāh sa sabi Niya (Qur'ān 38:85): 'Talagang magpupuno nga Ako ng Impiyerno mula sa iyo at mula sa sinumang sumunod sa iyo kabilang sa kanila nang magkakasama!' Dahil doon, tunay na tayo ay mga lalasap – walang pasubali – ng ibinanta ng Panginoon natin.
I dodat će: “Zbog toga nas je, evo, Allahova kazna stigla, koja je spomenuta u ajetu: ‘...sigurno ću svima, tobom i onima koji se budu poveli za tobom, Džehennem napuniti!’ (Sad, 85). Svi zajedno neizostavno ćemo kušati patnju kojom nam je Gospodar naš prijetio.”
E così l'avvertimento di Allāh si è realizzato, sia per noi che per voi, nelle Sue parole: " Riempirò l'inferno della tua stirpe e di tutti quelli che ti seguiranno!" [85]. Pertanto, dovremo subire ciò di cui il nostro Dio ci ha avvertiti, senza alcun dubbio.
“Así que la promesa de Al-lah ahora se impone sobre nosotros y sobre ustedes, cuando Él dijo: ‘He de llenar el Infierno contigo y todos los que te sigan’ (Sad 38:85), y debido a eso, inevitablemente vamos a experimentar lo que nuestro Señor ha prometido”.
C’est pourquoi la menace d’Allah qui vous était adressée et nous était adressée, celle de « remplir l’Enfer de toi et de tous ceux qui t’ont suivi » (Sourate Şâd, verset 85), doit être exécutée. Ainsi, nous goûterons inexorablement à ce dont notre Seigneur nous a menacés.
Oleh karena itu, ancaman Allah berlaku untuk kami dan untuk kalian dalam firman-Nya, “Aku pasti akan memenuhi (neraka) Jahanam denganmu dan orang yang mengikutimu di antara mereka semuanya.” (QS. Ṣād: 85). Sebab itu, kita semua pasti merasakan -tanpa diragukan lagi- apa yang telah Tuhan kita ancamkan.
Rabbimizin; "Ant olsun cehennemi seninle ve sana uyanların hepsiyle dolduracağım!" (Sad: 85) ayetindeki vaadi sizin ve bizim üzerimize gerçekleşti. Şüphesiz Rabbimizin hakkımızdaki (azap) vaadini orada hiç şüphesiz tadacağız.
Kaya nag-anyaya kami sa inyo sa pagkaligaw at kawalang-pananampalataya; tunay na kami ay dating mga naliligaw palayo sa daan ng patnubay."
Biz, sizi sapıklığa ve küfre davet ettik. Çünkü biz gerçekten hidayet yolundan sapkın kimselerdik.
Na kraju, glavešine će zaključiti: “Mi odista jesmo bili uzrok da vi budete nevjernici, da skrenete s Pravog puta, jer smo i sami, prije vas, zastranili.”
Kami mengajak kalian kepada kekufuruan dan kesesatan dan kami sendiri adalah orang-orang yang tersesat dari jalan kebenaran."
“Los invitamos a la desviación y la incredulidad, nos habíamos desviado del camino de la guía, pero lo único que hicieron fue seguirnos a causa de su naturaleza a inclinarse hacia la incredulidad y la desviación”.
“So we called you towards deviance and disbelief; we had deviated from the path of guidance, but all you did was that you followed us because of your disposition to incline towards disbelief and deviance.”
Noi vi abbiamo invitati alla perdizione e alla miscredenza, in verità eravamo sviati dalla Retta Via.
Nous vous avons appelés à l’égarement et à la mécréance et nous étions vraiment égarés du chemin de la guidée.
"Chúng tôi đã dẫn các ngươi đi vào con đường lạc lối và vô đức tin. Quả thật, chúng tôi cũng đã lạc khỏi con đường Chỉ Đạo."
2. From verse 33: فَإِنَّهُمْ يَوْمَئِذٍ فِي الْعَذَابِ مُشْتَرِكُونَ (So, this day, they will be sharers in the punishment.), we learn that should a certain person invite someone else to participate in what is impermissible and use his clout to coax him into sin, then, he will certainly incur the punishment of so inviting that person to sin. But, a person who accepts his invitation of his volition and choice, he too cannot be absolved from the sin of his deed. He cannot appear in the Hereafter and get away by saying that he was made to go astray by this or that person. Yes, if he has not committed sin by his volition and choice, instead, has done so under coercion, just to save his life, then, insha'Allah, it is hoped that he will be forgiven.
Kaya tunay na ang mga tagasunod at ang mga sinusunod sa pagdurusa sa Araw ng Pagbangon ay mga lumalahok.
This is a dialogue between leader and his community. On the Day of Judgement, the latter will attribute their miserable condition to their misguided leaders and say that they were misled by their leaders in different ways. The leaders will deny this allegation and say, ‘Nobody misleads anybody. You yourselves were full of arrogance. So you found whatever we said in consonance with your nature and you accepted it. In fact, you have followed your own desires and not our dictates. Both of us are equally guilty.’ The fact is that, on the Day of Judgement, leaders and followers will be given the same treatment. Neither will the so-called greatness of the leaders save them, nor will the followers’ excuse that they were ignorant and that they were misguided by their leaders be of any avail.
Şüphesiz tabi olanlarla ileri gelenlerin hepsi kıyamet gününde azapta ortaktırlar.
Bởi thế, vào Ngày Phán Xét những kẻ đi theo và những tên được theo đều sẽ cùng chịu hình phạt với nhau.
Kao što su na dunjaluku sudjelovali u nevjerstvu i zabludi, tako će podanici i glavešine na Ahiretu sudjelovati u patnji u Džehennemu.
So the followers and the leaders will share in the punishment on the Day of Judgement; none will benefit the other in any way because they were all partners in deviance and disbelief in the world.
Les suiveurs et les meneurs subiront alors le même châtiment le Jour de la Résurrection.
Sesungguhnya orang-orang yang mengikuti dan orang-orang yang diikuti sama-sama berserikat dalam azab pada Hari Kiamat, sebagian dari mereka tidak bisa membantu sebagian yang lain, karena semasa di dunia mereka juga berserikat di dalam kekufuran dan kemaksiatan.
E così i seguaci e i loro superiori condivideranno la punizione, nel Giorno del Giudizio.
Entonces los seguidores y los líderes compartirán el castigo en el Día del Juicio. Ninguno beneficiará al otro de ninguna manera, porque todos fueron socios en la desviación y la incredulidad.
Tunay na Kami, gaya ng ginawa Namin sa mga ito na pagpapalasap sa kanila ng pagdurusa, ay gagawa [ng gayon] sa mga salarin kabilang sa mga iba pa sa kanila.
Quả thật, giống như những gì TA đã làm với những kẻ này trong việc để chúng nếm lấy sự trừng phạt, TA sẽ làm đối với những kẻ tội lỗi ngoài chúng.
Sebagaimana Kami menimpakan azab atas mereka, Kami juga menimpakannya atas para penjahat selain mereka, Kami menyatukan orang-orang yang diikuti dan orang-orang yang mengikuti dalam azab, masing-masing sesuai dengan porsi yang menjadi haknya.
Tout comme Nous faisons goûter le châtiment à ces gens, Nous le ferons goûter à d’autres criminels.
Şüphesiz biz, bunlara azabı tattırdığımız gibi, bunların dışındaki günahkârlara da böyle yaparız.
De hecho, así como Al-lah hizo experimentar a estas personas el castigo, hará lo mismo con otros malhechores al unirlos a los seguidores y líderes en la condena, cada uno en proporción a lo que merecen.
Kao što ćemo ove zločinitelje kazni izložiti, isto tako, kaznit ćemo i druge zločinitelje.
In verità, così come abbiamo fatto provare a costoro la punizione, faremo lo stesso con gli altri criminali.
Indeed, just as I did with these people by making them taste the punishment, I will do the same with other criminals by joining the followers and leaders in the punishment, each in proportion to whatever they deserve of it.
Indeed, these idolaters, when it would be said to them in the world, “There is no deity worthy of worship except Allah” so that they could act upon its requirements and leave everything that contradicted it, they would reject answering the call to it and submitting to it out of arrogance from the truth and showing haughtiness to it.
Lorsque, dans le bas monde, on disait à ces polythéistes « Il n’existe pas de divinité en dehors d’Allah » afin qu’ils œuvrent selon ce que cette formule implique et délaissent ce qui s’oppose à elle, ils refusaient de l’accepter faisant preuve d’orgueil et d’arrogance face à la vérité.
In verità, quando venne detto a questi idolatri, in vita: "Non vi è altra divinità all'infuori di Allāh", così da attenervisi e abbandonare ogni cosa contraria ad essa, rifiutarono di accettarlo e di sottomettersi a Lui per arroganza nei confronti della Verità e per altezzosità.
Kad se nevjernicima govorilo: “Posvjedočite da nema istinskog božanstva osim Allaha i postupajte u skladu s tim izričajem”, oni su se otuđivali, inatili i odbijali istinu.
Tunay na ang mga tagapagtambal na ito dati, kapag sinabi sa kanila sa Mundo [ang adhikaing] walang Diyos kundi si Allāh para gawain ang kahilingan nito at iwan ang sumasalungat dito, ay tumatanggi sa pagtugon para roon at pagpapasakop para roon dala ng pagkamapagmalaki palayo sa katotohanan at dala ng pagmamataas dito.
Quả thật, những kẻ đa thần lúc còn ở trên trần gian, khi được bảo: "(Không có Thượng Đế đích thực nào khác duy chỉ một mình Allah), hãy làm theo câu nói này và từ bỏ những gì trái ngược với nó" thì chúng chối bỏ, chúng ngoảnh mặt với chân lý một cách tự cao tự đại."
Hal itu karena dahulu di dunia apabila orang-orang musyrik itu didakwahi dengan ucapan "Lā ilāha illallāh", agar mereka mengamalkan konsekuensinya dan meninggalkan apa yang menyelisihinya, mereka menolak untuk menjawab ajakan tersebut dan menolak tunduk kepadanya karena menyombongkan diri dari kebenaran dan merasa tinggi hati.
De hecho, cuando se les decía a estos idólatras en el mundo: “No existe una divinidad digna de adoración sino Al-lah”, para que pudieran poner en práctica Sus requisitos y dejar todo lo que los contradice, rechazaban responder al llamado y someterse a él, por la arrogancia en contra de la verdad, y demostraban altanería hacia él.
Şüphesiz bu müşrikler, dünyada kendilerine; "Allah'tan başka (hak) ilah yoktur ve onun gereği ile amel edin ve ona muhalif olan amelleri terk edin!" denildiği zaman, buna icabet etmeyi reddettiler. Hakka karşı kibirlenip, kendilerini üstün görüp itaat etmediler.
Presentarono scuse per la loro miscredenza: "Dovremmo forse abbandonare il culto delle nostre divinità per un poeta posseduto?!" Essi intendevano, con le loro parole, questo Messaggero, pace e benedizioni di Allāh sia su di lui ﷺ.
Küfürlerini savunarak, bir mecnun şair için ilahlarımıza ibadeti terk mi edeceğiz? derlerdi. Onlar bu sözleriyle Rasûlullah -sallallahu aleyhi ve sellem-'i kastediyorlardı.
Và chúng nói với lời lẽ biện minh cho sự vô đức tin của chúng rằng: "Chẳng lẽ chúng tôi phải bỏ đi việc thờ phượng của tổ tiên chúng tôi chỉ vì lời nói của một tên thi hào đãng trí này hay sao?" Lời này của chúng ám chỉ Thiên Sứ của Allah - cầu xin Allah ban bình an cho Người.
Y decían, justificando su incredulidad: “¿Deberíamos abandonar la adoración de nuestros ídolos por las palabras de un poeta loco?”
Dokazivajući valjanost svog nevjerstva, govorahu krivovjerni: “Zar ćemo napustiti robovanje svojim kipovima i idolima zbog toga što nam to govori jedan ludi pjesnik?”, misleći na Allahovog Poslanika, sallallahu alejhi ve sellem.
And they would say, justifying their disbelief: “Should we leave the worship of our idols because of the words of a mad poet?” intending through this statement of theirs: the Messenger of Allah (peace be upon him).
Ils disaient afin de justifier leur mécréance: Délaisserons-nous l’adoration de nos divinités pour les paroles d’un poète fou ? C’est le Prophète qui était visé par ces paroles.
Nagsasabi sila habang mga nangangatwiran para sa kawalang-pananampalataya nila: "Mag-iiwan ba kami sa pagsamba sa mga diyos namin dahil sa sabi ng isang manunulang baliw?" Tinutukoy nila sa sabi nila itong ang Sugo ni Allāh – basbasan siya ni Allāh at batiin ng kapayapaan.
Mereka berkata menyodorkan hujjah atas kekufuran mereka, “Apakah kami harus meninggalkan tuhan-tuhan yang kami sembah karena ucapan seorang penyair gila?” Maksud mereka adalah Rasulullah -ṣallallāhu 'alaihi wa sallam-.
Verily, they have spoken a grave lie, because the Messenger of Allah (peace be upon him) was not a madman nor a poet; he brought the Qur’ān which calls towards the oneness of Allah and towards following His Messenger. He corroborated the message of monotheism and affirmation of the afterlife the messengers brought from Allah; he did not contradict them in anything.
Leur accusation était immonde car le Messager d’Allah n’était ni fou ni un poète. Il a plutôt apporté le Coran qui appelle à proclamer l’Unicité d’Allah et à suivre Son Messager. Les messagers ont certainement été véridiques lorsque, par ordre d’Allah, ils ont prêché Son Unicité et ont affirmé la réalité de la Ressuscitation. Le Messager Muħammad ne les a contredits sur aucun point.
Talaga ngang nagpalaki sila ng paninirang-puri sapagkat ang Sugo ni Allāh – basbasan siya ni Allāh at batiin ng kapayapaan – ay hindi naging isang baliw ni isang manunula. Bagkus naghatid siya ng Qur'ān na nag-aanyaya sa paniniwala sa kaisahan ni Allāh at pagsunod sa Sugo Niya. Nagpatotoo siya sa mga isinugo hinggil sa inihatid nila mula sa ganang kay Allāh na paniniwala sa kaisahan Niya at pagpapatibay sa Kabilang-buhay. Hindi siya sumalungat sa kanila sa anuman.
En verdad, han proferido una gran mentira, porque el Mensajero de Al-lah r no era un loco ni un poeta, trajo el Corán que llama a la unicidad de Al-lah y al seguimiento de Su Enviado. Corroboró el mensaje del monoteísmo y la afirmación de la vida futura de todos los mensajeros traídos por Al-lah, él no los contradijo en nada.
Sungguh mereka telah melakukan kebohongan besar. Rasulullah -ṣallallāhu 'alaihi wa sallam- bukan orang gila dan bukan seorang penyair, akan tetapi beliau datang membawa Al-Qur`ān yang mengajak untuk menauhidkan Allah dan mengikuti Rasul-Nya. Beliau membenarkan para rasul terkait apa yang mereka bawa dari sisi Allah, yaitu tauhid dan penetapan kebangkitan, beliau tidak menyelisihi mereka sedikit pun.
Kesinlikle söyledikleri iftira çok büyüktü. Rasûlullah -sallallahu aleyhi ve sellem- ne mecnundu ve ne de şairdi. Bilakis, Allah'ın tevhidine ve resullerine tabi olmaya davet eden Kur'an'ı getirdi. Resullerin Allah'ın katından getirdikleri tevhidi ve yeniden dirilmeyi tasdik etti ve onlara hiçbir şeyde muhalefet etmedi.
Esagerarono nelle loro accuse. Il Messaggero di Allāh, pace e benedizioni di Allāh su di lui ﷺ, non era un posseduto né un poeta, piuttosto giunse con il Corano che invita all'Unicità di Allāh e a seguire il Suo Messaggero, confermando la veridicità di ciò che i profeti comunicarono, per conto di Allāh, riguardo il Monoteismo, e inoltre confermando la certezza dell'Incontro, e non vi è alcuna contraddizione in essi.
Govoreći to, veliku su laž iznijeli! Božiji Poslanik, sallallahu alejhi ve sellem, nije pjesnik, niti je lud, nego je donio Knjigu koja potiče na vjerovanje u jednog Boga i slijeđenje Poslanika islama, te na vjerovanje u sve poslanike, koji su pozivali u vjerovanje u Allahovu jednoću i vjerovanje u Sudnji dan. Poslanik se glede toga nimalo ne razlikuje od prijašnjih poslanika.
Quả thật, chúng đã quá mức trong sự dối trá và bịa đặt. Bởi Thiên Sứ của Allah - cầu xin Allah ban bình an cho Người - không phải là một kẻ đãng trí cũng chẳng phải là một nhà thơ, mà Y thực sự đã mang Thiên Kinh Qur'an đến để kêu gọi mọi người trở về với sự tôn thờ một mình Allah và đi theo đường lối của Thiên Sứ của Ngài, đồng thời Y đến để xác nhận lại những điều mà các vị Thiên Sứ trước đây đã mang đến từ nơi Allah về sự thờ phượng một mình Ngài; Y đến để khẳng định cội nguồn và không hề làm khác họ bất cứ điều gì.
Ô polythéistes, vous allez certainement goûter au châtiment douloureux le Jour de la Résurrection pour avoir été mécréants et pour avoir traité de menteurs les messagers.
Sesungguhnya kalian -wahai orang-orang musyrikin- pasti akan merasakan azab yang pedih pada hari Kiamat karena kekufuran dan pendustaan kalian terhadap para rasul.
Quả thật, các ngươi - hỡi những tên đa thần - sẽ phải nếm lấy hình phạt vô cùng đau đớn vào Ngày Phán Xét bởi sự vô đức tin nơi các vị Thiên Sứ của các ngươi.
In verità voi – o idolatri – assaggerete una dolorosa punizione, nel Giorno della Resurrezione, a causa della vostra miscredenza e per aver smentito i Messaggeri.
O idolaters! You are surely going to suffer the painful punishment on the Day of Judgement due to your disbelief and rejection of the messengers.
O nevjernici, vi ćete, jer poričete Allaha i Njegove poslanike, sigurno iskusiti strašnu, bolnu patnju u džehennemskoj vatri.
Ey müşrikler! Mutlaka siz, kıyamet gününde küfrünüz ve resulleri yalanlamanız sebebi ile elem verici azabı tadacaksınız.
Tunay na kayo, O mga tagapagtambal, ay talagang mga lalasap ng pagdurusang nakasasakit sa Araw ng Pagbangon dahilan sa kawalang-pananampalataya ninyo at pagpapasinungaling ninyo sa mga sugo.
¡Idólatras! Ciertamente van a sufrir el castigo doloroso en el Día del Juicio debido a su incredulidad y su rechazo a los mensajeros.
The Punishment of the Idolators and the Reward of the sincere Believers
Allah says, addressing the people:
إِنَّكُمْ لَذَآئِقُو الْعَذَابَ الاٌّلِيمِ - وَمَا تُجْزَوْنَ إِلاَّ مَا كُنتُمْ تَعْمَلُونَ
(Verily, you are going to taste the painful torment; and you will be requited nothing except for what you used to do.) Then He makes an exception in the case of His sincerely believing servants. This is like the Ayat:
وَالْعَصْرِ - إِنَّ الإِنسَـنَ لَفِى خُسْرٍ إِلاَّ الَّذِينَ ءَامَنُواْ وَعَمِلُواْ الصَّـلِحَـتِ
(By the Time. Verily, man is in loss, Except those who believe and do righteous deeds...) (103:1-3),
لَقَدْ خَلَقْنَا الإِنسَـنَ فِى أَحْسَنِ تَقْوِيمٍ - ثُمَّ رَدَدْنَـهُ أَسْفَلَ سَـفِلِينَ إِلاَّ الَّذِينَ ءَامَنُواْ وَعَمِلُواْ الصَّـلِحَـتِ
(Verily, We created man in the best stature. Then We reduced him to the lowest of the low. Save those who believe and do righteous deeds) (95:4-6).
وَإِن مِّنكُمْ إِلاَّ وَارِدُهَا كَانَ عَلَى رَبِّكَ حَتْماً مَّقْضِيّاً - ثُمَّ نُنَجِّى الَّذِينَ اتَّقَواْ وَّنَذَرُ الظَّـلِمِينَ فِيهَا جِثِيّاً
(There is not one of you but will pass over it (Hell); this is with your Lord, a decree which must be accomplished. Then We shall save those who have Taqwa. And We shall leave the wrongdoers therein to their knees.) (19:71-72); and
كُلُّ نَفْسٍ بِمَا كَسَبَتْ رَهِينَةٌ - إِلاَّ أَصْحَـبَ الْيَمِينِ
g(Every person is a pledge for what he has earned, except those on the right) (74:38-39). Allah says here:
إِلاَّ عِبَادَ اللَّهِ الْمُخْلَصِينَ
(Save the chosen servants of Allah.) meaning, they will not taste the painful torment nor will they be brought to account. Their evil acts, if there are any, will be overlooked, and each good deed will be rewarded in multiples of between ten and seven hundred, or as much as Allah wills.
أُوْلَـئِكَ لَهُمْ رِزْقٌ مَّعْلُومٌ
(For them there will be a known provision,) Qatadah and As-Suddi said, "This means Paradise." It is explained further in the next Ayah:
فَوَكِهُ
(Fruits) meaning, of different kinds.
وَهُم مُّكْرَمُونَ
(and they shall be honored,) means, they will be served and will live a life of luxury.
فِى جَنَّـتِ النَّعِيمِ - عَلَى سُرُرٍ مُّتَقَـبِلِينَ
(In the Gardens of Delight, facing one another on thrones.) Mujahid said, "One of them will not look at one another's backs."
يُطَافُ عَلَيْهِمْ بِكَأْسٍ مِّن مَّعِينٍ - بَيْضَآءَ لَذَّةٍ لِّلشَّـرِبِينَ - لاَ فِيهَا غَوْلٌ وَلاَ هُمْ عَنْهَا يُنزَفُونَ
(Round them will be passed a cup of pure wine -- white, delicious to the drinkers. Neither will they have Ghawl from that nor will they suffer intoxication therefrom.) This is like the Ayah:
يَطُوفُ عَلَيْهِمْ وِلْدَنٌ مُّخَلَّدُونَ - بِأَكْوَابٍ وَأَبَارِيقَ وَكَأْسٍ مِّن مَّعِينٍ - لاَّ يُصَدَّعُونَ عَنْهَا وَلاَ يُنزِفُونَ
(Immortal boys will go around them (serving), with cups, and jugs, and a glass of flowing wine, from which they will get neither any aching of the head nor any intoxication.)(56:17-19). Allah refined the wine of Paradise from the bad effects of the wine of this world, which causes headaches and stomach aches -- which is the meaning of Ghawl -- causing people to lose their minds completely. So He says here:
يُطَافُ عَلَيْهِمْ بِكَأْسٍ مِّن مَّعِينٍ
(Round them will be passed a cup of pure wine) meaning, wine from a flowing stream which they do not fear will ever be cut off or cease. Malik narrated that Zayd bin Aslam said, "White flowing wine," meaning, with a bright, shining color, unlike the wine of this earth with its ugly, repulsive colors of red, black, yellow and turbid shades, and other features which are repugnant to anyone of a sound nature.
لَذَّةٍ لِّلشَّـرِبِينَ
(delicious to the drinkers.) means, its taste will be as good as its color, and a good taste indicates that it has a good smell, unlike the wine of this world.
لاَ فِيهَا غَوْلٌ
(Neither will they have Ghawl from that) means, it will not have any effects on them such as causing stomach aches. This was the view of Ibn `Abbas, may Allah be pleased with him, Mujahid, Qatadah and Ibn Zayd. This is unlike the wine of this world, which causes colic and so on, because it is too watery.
وَلاَ هُمْ عَنْهَا يُنزَفُونَ
(nor will they suffer intoxication therefrom.) Mujahid said, "It will not cause them to lose their minds." This was also the view of Ibn `Abbas, Muhammad bin Ka`b, Al-Hasan. `Ata' bin Abi Muslim Al-Khurasani, As-Suddi and others. Ad-Dahhak reported that Ibn Abbas said, "Wine causes four things: intoxication, headache, vomiting and urine." So, when Allah mentions the wine of Paradise, He states that it is free of these characteristics, as mentioned in Surat As-Saffat.
وَعِندَهُمْ قَـصِرَتُ الطَّرْفِ
(And beside them will be Qasirat At-Tarf) means, chaste females, who will not look at anyone other than their husbands, as Ibn `Abbas, Mujahid, Zayd bin Aslam, Qatadah, As-Suddi and others said.
عِينٌ
(with (wide and beautiful) eyes) means, with beautiful eyes. It was also said that it means with wide eyes, which is connected to the first meaning. They are wide-eyed and beautiful, and their eyes are described as being beautiful and chaste. Allah says:
وَعِندَهُمْ قَـصِرَتُ الطَّرْفِ عِينٌ
(And beside them will be Qasirat At-Tarf, with (wide and beautiful) eyes.)
كَأَنَّهُنَّ بَيْضٌ مَّكْنُونٌ
(as if they were Bayd Maknun.) Their bodies are described as having the most perfect color. `Ali bin Abi Talhah reported that Ibn `Abbas, may Allah be pleased with him:
كَأَنَّهُنَّ بَيْضٌ مَّكْنُونٌ
(as if they were Bayd Maknun.) means, as if they were hidden pearls. Al-Hasan said:
كَأَنَّهُنَّ بَيْضٌ مَّكْنُونٌ
(as if they were Bayd Maknun. ) means, protected, never touched by any hands. As-Suddi said, "The well preserved egg in its nest." Sa`id bin Jubayr said:
كَأَنَّهُنَّ بَيْضٌ مَّكْنُونٌ
(as if they were Bayd Maknun.) means, "The inside of the egg." `Ata' Al-Khurasani said, "It is the membrane which is between its outer shell and its inner contents." As-Suddi said:
كَأَنَّهُنَّ بَيْضٌ مَّكْنُونٌ
(as if they were Bayd Maknun.) means, "The white of the egg when its shell is removed." Ibn Jarir's view concerning the meaning of Maknun (well preserved) is that the outer shell is touched by the wing of the bird and the nest, and by people's hands, unlike the interior of the egg. And Allah knows best.
E non otterrete – o idolatri – altro che la miscredenza e i peccati che commettevate in vita.
O krivovjerni, kaznu ćete kušati samo zbog nevjerstva i grijeha koje ste činili na dunjaluku!
Ey müşrikler! Dünyada Allah'ı küfretmeniz ve işlemiş olduğunuz günahların karşılığı ile cezalandırılacaksınız.
When they were told that there was nobody worth worshipping except God, they behaved haughtily. This does not mean that their haughty behaviour was directed against God. The majesty of God is too lofty to allow any individual to be so presumptuous. Their haughty behaviour, in fact, was aimed at His messenger. The leaders in whose name others indulged in polytheistic acts, were adversely affected by the Prophet’s call for belief in the oneness of God. On the one hand was the Prophet and on the other, the polytheistic leaders. Since the Prophet appeared to be of a lesser stature than the leaders, most people ignored him, considering him a person of little or no account. The force of argument was undoubtedly on the side of the Prophet, but apparent greatness seemed to reside in their leaders and history is replete with examples where the force of reason has proved ineffective in the face of apparent greatness.
Và các ngươi - hỡi những kẻ đa thần - sẽ bị sự trừng phạt chỉ bởi những gì mà các ngươi đã làm ở trên trần gian từ việc vô đức tin nơi Allah và phạm tội.
Ô polythéistes, vous ne serez rétribués que pour votre mécréance et vos péchés commis dans le bas monde.
Hindi kayo gagantihan, o mga tagapagtambal, maliban ng ayon sa dati ninyong ginagawa sa Mundo na kawalang-pananampalataya kay Allāh at paggawa ng mga pagsuway.
Kalian wahai -orang-orang musyrikin- tidak dibalas kecuali atas apa yang kalian perbuat di dunia berupa kekufuran kepada Allah dan berbagai kelakuan maksiat.
¡Idólatras! Su retribución solo será a causa de la incredulidad y los pecados que solían cometer en el mundo.
O idolaters! Your requital will only be for the disbelief and sins you used to commit in the world.
Sin embargo, los siervos creyentes de Al-lah a quienes Él eligió para Su adoración, y que sinceramente Le adoraron, estarán en un lugar a salvo de este castigo.
However, the believing servants of Allah whom Allah chose for His worship, and they sincerely devoted worship to Him, will be in a place of safety from this punishment.
Riêng các bầy tôi có đức tin của Allah, những người mà họ luôn thành tâm trong việc thờ phượng Ngài, sẽ được Ngài cứu rỗi khỏi sự trừng phạt này.
Subalit ang mga lingkod ni Allāh, na mga mananampalataya na mga itinangi ni Allāh dahil sa pagsamba sa Kanya at nagtangi sila para kay Allāh ng pagsamba, ay nasa isang pinagliligtasan mula sa pagdurusang ito.
Ali će Božiji robovi koji su iskreno Allaha obožavali biti pošteđeni kazne.
Quant aux serviteurs croyants d’Allah, qu’Allah a choisis pour être Ses adorateurs exclusifs et qui L’adorent avec sincérité, ils échapperont à ce châtiment.
40- Ancak Allah’ın ihlâsa erdirilmiş kulları hariç.
41- Onlar için bilinen bir rızık vardır.
42- (Türlü türlü) meyveler de. Onlar ikrama mazhar olurlar;
43- Naîm cennetlerinde;
44- Tahtlar üzerinde karşılıklı oturdukları halde.
45, 46- Kaynağından doldurulmuş, bembeyaz ve içenlere lezzet veren (şarap) kadehleri, etraflarında dolaştırılır.
47- O (şarapta) aklı karıştıracak bir zarar olmadığı gibi onlar ondan dolayı sarhoş da olmazlar.
48- Yanlarında bakışlarını yalnızca eşlerine çevirmiş/eşlerinin bakışlarını üzerlerinde toplamış güzel gözlü (huriler) vardır.
49- Sanki onlar, (el değmemiş ve gün yüzü görmemiş) saklı yumurta gibidirler.
40. Bunlar, can yakıcı azabı tatmayacaklardır. Çünkü onlar, amellerini Allah’a halis kılmışlar, Allah da onları ihlâsa erdirerek kurtarmış, onlara has olan rahmetini ihsan etmiş ve onları lütfuna cömertçe mazhar kılmıştır.
41. “Onlar için bilinen” yani meçhul olmayan, aksine oldukça büyük ve son derece üstün, durumu meçhul olmamakla birlikte özü de tam anlamıyla kavranılamayan “bir rızık vardır.” Yüce Allah, bu rızkı şu buyrukları ile açıklamaktadır:
42. Lezzetleri, rengi ve tadı dolayısı ile nefsin hoşuna giden, çeşitli türleri ile “meyveler” vardır. “Onlar ikrama mazhar olurlar.” Orada hiçbir zaman küçük düşürülmezler, hakir görülmezler. Aksine orada tazim edilir, saygı ile karşılanırlar. Onların biri diğerine ikramda bulunduğu gibi, melâike-i kiram da onlara ikramda bulunur. Her bir kapıdan yanlarına girerler. En hoş ve rahat mükâfata eriştikleri için onları tebrik ederler. Kerîmler Kerimi Yüce Allah da onlara ikramda bulunur. Kalp ve bedenler için nimetlerden türlü çeşitli lütufları cömertçe onlara ihsan eder.
43. “Naîm cennetlerinde” nimet vasfına sahip, sevinç özelliği olan, nimetler diyarı cennetlerde bu ikramlara mazhar olacaklardır. Çünkü o cennetlerde hiçbir gözün görmediği, hiçbir kulağın işitmediği ve hiçbir insanın hatırından geçirmediği nimetler vardır. Ayrıca bu nimetler, lezzetlerine gölge düşürecek ve hevesi kursakta bırakacak her bir husustan da uzak olacaktır.
44. Cennetliklerin Rableri nezdinde mazhar olacakları lütuf ve ikram ile birbirlerine yönelik olan ikramlarının bir parçası olmak üzere onlar “tahtlar üzerinde karşılıklı” oturacaklardır.
Tahtlar, oldukça değerli, süslenmiş ve güzel görünümlü çeşitli örtülere bezenmiş, yüksekçe oturma yerleridir. Orada rahat, huzur ve sevinç içinde oturup arkalarına yaslanacaklardır.
Kendi aralarında da “karşılıklı” oturacaklardır. Kalpleri birbirlerine karşı saf, aralarındaki sevgi de arı duru olacaktır. Bir arada olmanın mutluluğunu yaşayacaklardır. Karşılıklı oturmaları, aynı zamanda kalplerinin karşılıklı olduğunun, birbirlerine karşı edepli olacaklarının, birinin diğerine sırtını dönmeyeceğinin yahut da onu yan tarafında bırakmayacağının delilidir. Aksine bu karşılıklı oturuşun da gösterdiği gibi onların sevinçleri de edepleri de kemal derecesinde olacaktır.
45-47. “Kaynağından doldurulmuş, bembeyaz ve içenlere lezzet veren” içen kimsenin onu içtiği vakit ve daha sonrasında lezzet aldığı “(içki) kadehleri, etraflarında dolaştırılır.” Yani onlara hizmet etmek üzere yaratılmış olan Vildân, onlara lezzetli içkiler sunmak için huzurlarına gider gelirler. Bu içkiler ağızları misk ile mühürlü son derece güzel görünüşü içki kadehlerde olacaktır. Ancak bu içki, her yönü ile dünya içkilerinden farklıdır. Onun rengi renklerin en güzeli yani “bembeyaz” olacaktır. Tadı da içildiği vakit de sonra da lezzet verecektir. Diğer taraftan bu şarap sağlıklı olacaktır. Onda “aklı karıştıracak bir zarar” olmayacaktır. Dünya şarabında olduğu gibi ne aklı giderecek ne de sahibinin malını ziyan edecek bir özelliği yoktur. Ondan dolayı baş ağrısı, herhangi bir keder ve sıkıntı da olmaz.
Cennetliklerin yiyecekleri, içecekleri, meclisleri, geneli ile özeli ile tüm nimetleri, Yüce Allah’ın:“Naîm cennetlerinde” buyruğunun kapsamına girmekle birlikte O, bu hususları etraflı bir şekilde açıklamıştır. Ta ki nefisler, onları öğrenip bu nimetlere şevk duysunlar. Arkasından da onlara verilecek olan eşleri söz konusu ederek şöyle buyurmaktadır:
48. Yani bu nimetler yurdunda bulunanların yanında, onların yanıbaşlarında bütün güzel ve kamil sıfatlara sahip, gözlerini yalnızca eşlerine dikmiş pek güzel huriler bulunacaktır. Bu hurilerin bakışları kocalarına çevirlmiştir. Çünkü her biri iffetlidir, gözü kocasından başkasını görmez, ondan başkasına dönüp bakmaz. Zira kocaları da çok mükemmel ve olağanüstü güzelliktedir. O nedenle onlar, cennette kocalarından başka bir şey istemezler. Onlara çok düşkündürler.
Burada “bakışlarını yalnızca eşlerine çevirmiş” ifadesinin bakışları kendinde toplayan anlamına gelmesi de muhtemeldir. Yani bu huriler, mükemmel ve son derece güzel oldukları için kocalarının bakışlarını üzerlerinde toplayacaklardır, o nedele kocaları bakışlarını onlardan ayıramayacaktır. Ayrıca kocaların, bakışlarını onlardan ayıramaması, kendilerini ve sevgilerini onlara hasretmiş olmalarını da ifade eder. Her iki mana da muhtemeldir ve her iki mana da doğrudur.
Bütün bunlar, cennette erkeklerin de kadınların da çok güzel olacaklarına, birbirlerini herhangi biri başka birine göz dikmeyecek şekilde çok seveceklerine delildir. Aynı şekilde hepsinin son derece iffetli olduklarına, cennette herhangi bir şekilde kıskançlık, nefret ve kin duyma olmayacağına da delildir. Çünkü bunların sebepleri de orada mevcut olmayacaktır.
49. “Sanki onlar” huriler “(el değmemiş ve gün yüzü görmemiş) saklı yumurta gibidirler.” Bu ifade, güzelliklerini, temizliklerini, renklerinin en güzel ve en göz alıcı renk olduğunu, herhangi bir bulanıklık ve rahatsız edici bir husus içermediğini anlatmaktadır.
"Kecuali hamba-hamba Allah yang diberi keikhlasan. Me-reka itu memperoleh rizki yang tertentu, yaitu buah-buahan, dan mereka adalah orang-orang yang dimuliakan, di dalam surga-surga yang penuh nikmat, di atas tahta-tahta kebesaran berhadap-hadapan. Diedarkan kepada mereka gelas yang berisi khamar dari sungai yang mengalir. Putih bersih, sedap rasanya bagi orang-orang yang minum. Tidak ada dalam khamar itu unsur yang memabuk-kan dan mereka tiada mabuk karenanya. Di sisi-sisi mereka ada bidadari-bidadari yang tidak liar pandangannya dan jelita mata-nya. Seakan-akan mereka adalah telur yang tersimpan dengan baik." (Ash-Shaffat: 40-49).
(40) Allah سبحانه وتعالى berfirman, ﴾ إِلَّا عِبَادَ ٱللَّهِ ٱلۡمُخۡلَصِينَ ﴿ "Kecuali hamba-hamba Allah yang diberi keikhlasan," maka mereka tidak akan mera-sakan azab yang pedih, sebab mereka telah mengikhlaskan amal kepada Allah, maka dari itu Allah tulus kepada mereka dan meng-istimewakan mereka dengan rahmatNya dan mengaruniakan ke-pada mereka kelembutanNya.
(41-42) ﴾ أُوْلَٰٓئِكَ لَهُمۡ رِزۡقٞ مَّعۡلُومٞ ﴿ "Mereka itu memperoleh rizki yang tertentu," artinya, tidak semu, melainkan ia adalah rizki yang sangat agung lagi besar yang tidak semu keadaannya dan tidak dapat dibayangkan hakikatnya.
Lalu Allah memperjelasnya dengan FirmanNya, ﴾ فَوَٰكِهُ ﴿ "Yaitu buah-buahan" dari semua jenis buah-buahan yang sangat disenangi oleh jiwa karena kelezatan, warna, dan rasanya.
﴾ وَهُم مُّكۡرَمُونَ ﴿ "Dan mereka adalah orang-orang yang dimuliakan," bukan dihinakan lagi dicela, melainkan diagungkan, dimuliakan dan dihormati. Satu sama lain memuliakan dan mereka pun di-muliakan oleh para malaikat yang mulia, mereka masuk menjum-painya dari semua pintu, dan para malaikat juga mengucapkan selamat atas diraihnya pahala yang paling menyenangkan, dan mereka dimuliakan pula oleh akramul akramin (Allah سبحانه وتعالى) dan Dia mengaruniakan kepada mereka berbagai macam karamah berupa kenikmatan hati, ruh, dan badan.
(43) ﴾ فِي جَنَّٰتِ ٱلنَّعِيمِ ﴿ "Di dalam surga-surga yang penuh nikmat," yakni, surga-surga yang kekhasannya adalah kenikmatan dan cirinya adalah kesenangan. Yang demikian itu karena surga-surga itu berisi apa-apa yang belum pernah dilihat mata, tidak pula di-dengar oleh telinga, ataupun terlintas pada hati seorang manusia, dan ia bersih dari segala yang bisa merusak kenikmatannya dari hal-hal yang dapat mencemari dan mengotorinya.
(44) Di antara kemuliaan mereka di sisi Rabb mereka dan saling hormat-menghormati satu sama lain di antara mereka ada-lah bahwa mereka berada di atas ﴾ سُرُرٖ ﴿ "tahta-tahta kebesaran," yaitu tempat-tempat duduk yang tinggi yang terhias dengan berbagai macam kain yang termewah yang sangat indah. Mereka bersandar di atasnya dengan penuh kebahagiaan, ketenangan, dan kegem-biraan, ﴾ مُّتَقَٰبِلِينَ ﴿ "berhadap-hadapan" di antara sesama mereka. Hati dan rasa cinta mereka sudah menjadi tulus di antara sesama me-reka dan mereka bersenang-senang dengan berkumpulnya sesama mereka. Sebab sesungguhnya saling berhadapannya wajah mereka menunjukkan saling berhadapannya hati mereka dan saling hormat-menghormati satu sama lain di antara mereka. Tidak ada seorang pun yang membelakangi atau menjadikannya di samping. Bahkan termasuk kesempurnaan kebahagiaan dan etika adalah apa yang ditunjukkan oleh posisi saling berhadapan tersebut.
(45-47) ﴾ يُطَافُ عَلَيۡهِم بِكَأۡسٖ مِّن مَّعِينِۭ ﴿ "Diedarkan kepada mereka gelas yang berisi khamar dari sungai yang mengalir." Maksudnya, anak-anak yang selalu siap membantu mereka selalu hadir membawakan minuman lezat dengan gelas-gelas yang sangat indah dipandang yang berisikan ar-rahiq al-makhtum yang beraroma minyak kasturi. Ia adalah gelas-gelas penuh dengan khamar. Khamar tersebut berbeda dengan khamar yang ada di dunia ini dari segala sisinya. Sebab warnanya saja ﴾ بَيۡضَآءَ ﴿ "putih bersih" yang merupakan warna terbaik, dan rasanya ﴾ لَذَّةٖ لِّلشَّٰرِبِينَ ﴿ "sedap bagi orang-orang yang minum," dirasakan kelezatannya oleh orang yang meminumnya pada saat diminum dan sesudahnya; dan ia bebas dari unsur-unsur yang dapat menghilangkan kesadaran akal dan tidak memabukkan serta tidak menghabiskan harta pemiliknya, tidak ada rasa pusing dan teler karenanya.
(48-49) Setelah Allah menjelaskan makanan, minuman, dan tempat-tempat duduk mereka, di mana kebanyakan kenik-matan dan rinciannya sudah masuk dalam FirmanNya, ﴾ جَنَّٰتِ ٱلنَّعِيمِ ﴿ "Surga-surga yang penuh kenikmatan," namun hal-hal tersebut di-rincikan agar diketahui lalu dirindukan oleh jiwa manusia, maka Allah kemudian menjelaskan istri-istri mereka seraya berfirman, ﴾ وَعِندَهُمۡ قَٰصِرَٰتُ ٱلطَّرۡفِ عِينٞ ﴿ "Di sisi-sisi mereka ada bidadari-bidadari yang tidak liar pandangannya." Maksudnya, di sisi para penghuni negeri kenikmatan itu di tempat-tempat dekat (sekitar) mereka ada bida-dari-bidadari cantik jelita nan sempurna lagi tidak liar pandangan matanya, baik karena pandangan matanya hanya dibatasi kepada suaminya saja karena sangat menjaga kesuciannya dan tidak me-lampaui kepada selain suaminya, atau karena ketampanan suami dan kesempurnaannya hingga di surga itu ia tidak mencari selain dia, dan tidak suka kecuali kepadanya, atau juga karena dia mampu membatasi pandangan suaminya hanya kepada dirinya saja, dan hal ini membuktikan kesempurnaan dan kecantikannya yang luar biasa yang membuat pandangan sang suami hanya terpaku kepa-danya saja. Dan tidak liarnya pandangan mata juga menunjukkan pada tidak liarnya jiwa dan rasa kasih sayang kepadanya. Kedua makna di atas sangat mungkin dan keduanya shahih.
Semua ini menunjukkan ketampanan kaum lelaki dan kejelita-an wanita di dalam surga dan kecintaan satu sama lainnya dengan cinta yang membuatnya tidak berkeinginan kepada yang lain dan betapa sangat terpeliharanya kehormatan mereka semuanya, dan bahwasanya tidak ada rasa hasad (iri hati), rasa saling membenci, ataupun rasa permusuhan di sana. Hal itu terjadi karena tidak adanya faktor-faktor penyebabnya.
﴾ عِينٞ ﴿ "Dan jelita matanya." Maksudnya, jelita dan molek ma-tanya, sedap dilihat, ﴾ كَأَنَّهُنَّ ﴿ "seakan-akan mereka," yakni, bidadari-bidadari itu ﴾ بَيۡضٞ مَّكۡنُونٞ ﴿ "adalah telur yang tersimpan dengan baik," maksudnya, tertutup, karena kecantikan dan kebeningannya, dan warna kulit mereka adalah warna kulit yang terindah dan merona, tidak ada cacat ataupun noda.
Ancak, Yüce Allah'a ibadeti en güzel şekilde yapan ve O'na ibadet etmekte ihlaslı olanlar Allah'ın azabından kurtulan kimselerdir.
Akan tetapi, hamba-hamba Allah yang beriman yang Allah pilih untuk beribadah kepada-Nya dan mereka mengikhlaskan ibadah kepada Allah, mereka itulah orang-orang yang selamat dari azab.
Tuttavia, i fedeli sudditi di Allāh, che Allāh scelse per la Sua adorazione, e che sono stati sinceri nella loro adorazione, verranno salvati dalla punizione.
Ang mga lingkod na itinanging iyon ay may ukol sa kanila na isang panustos na itutustos ni Allāh, na nalalaman sa pagkakaaya-aya nito, kagandahan nito, at pamamalagi nito.
Hamba-hamba Allah yang ikhlas itu, bagi mereka rezeki yang Allah anugerahkan untuk mereka, rezeki yang diketahui baik, nikmat, dan langgeng.
Commentary
After having described the condition of the people of Jahannam (Hell), the verses cited above have mentioned the condition of the people of Jannah (Paradise). This description is in two parts. The initial ten verses describe the comforts the people of Jannah will be blessed with. After that, the verses that follow take up an event relating to a particular inmate of Jannah which has lessons of guidance. Out of what has been said in the first ten verses, a few things are worth mentioning. These are as follows:
1. It was said in the first verse (41): أُولَـٰئِكَ لَهُمْ رِزْقٌ مَّعْلُومٌ (Those are the people for whom there is a known provision). Commentators explain it variously. (1) Some say that it refers to the detailed description of the provisions of Paradise mentioned in different Surahs of the Qur'an. Maulana Ashraf Thanavi has elected to go by this very Tafsir. (2) Others have said that 'known provision' means that its timings are determined and known, that is, it will be bestowed punctually all mornings and evenings as indicated in another verse بُكْرَةً وَعَشِيًّا 'and for them there is their provision in it, morning and evening' -Maryam, 19:62) where the words: صُبح و شَام (morning and evening) have been explicitly mentioned. (3) Then, there is a third Tafsir as well. According to this explanation, 'known provision' means that this provision will be certain and everlasting - unlike the world of our experience where no one can say with any degree of certainty what and how much of that provision he or she is going to get; nor does anyone know how long his provision will remain available to him or her. Every human heart is all the time under the fear that the blessings he has may disappear in future- may be, comes a tomorrow and they are no more there. Jannah will be free of this danger. Instead, the provision of Paradise will be certain and everlasting, both. (Qurtubi, and others).
İşte o ihlaslı olan kullara Yüce Allah'ın bahşettiği rızıklar vardır. Güzel, temiz ve devamlılığı ile bilinmektedir.
Para aquellos siervos sinceros habrá una provisión especial concedida por Al-lah, conocida por su pureza, belleza y eternidad.
Những bầy tôi chân thành là những người sẽ hưởng thụ được muôn vàn bổng lộc của Allah, những bổng lộc được biết rất rõ ràng về sự tốt lành cũng như sư vô tận của chúng.
Ces serviteurs sincères auront droit à une rétribution de la part d'Allah, connue pour être agréable et durable.
Quei sinceri credenti otterranno un sostentamento che Allāh concederà loro, la cui bontà e bellezza è risaputa, ed è incessante.
For those sincere servants will be a special provision granted to them by Allah, well-known for its purity, beauty and eternity.
Njih će Plemeniti Allah počastiti u džennetskim baščama posebnom opskrbom koje nikad neće nestati.
E da questa fonte di sostentamento otterranno frutti e i migliori cibi che desidereranno, e verranno onorati con i ranghi migliori, poiché vedranno il volto di Allāh, il Generoso.
Bu rızık canlarının çektiği en iyi yiyecek ve çeşitli meyvelerdir. Bunun da üzerinde Yüce Allah'ın yüzüne bakma nimetine ve derecelerinin artmasına nail olurlar.
2. By saying: فَوَاكِهُ (fawakih: fruits - 42) immediately after, the Qur'an has itself explained 'rizq' (provision) - that it will comprise fruits. The word: فَواکِہِ explained (fawakih) is the plural form of: فَاکِہا fakihah) and it denotes everything eaten for the taste and not to remove hunger. It is conveniently translated as fruit since it is eaten for the taste. Otherwise, the sense of fakihah is much wider than that of fruit. Imam Razi has culled the subtle point from this very word that the cuisine offered in Jannah will be for the taste of it, and not for removing hunger. The reason is that in Jannah there is nothing one would really need. Once there, one would need no food or energy-giving intake in order to sustain life or preserve health. Yes, there will be wish. The fulfillment of wish will bring the pleasure of satiation - and that would be the objective of all blessings of Paradise. (Tafsir Kabir, page 98. v.7)
3. Then, by saying: وَهُم مُّكْرَمُونَ (wa hum mukramun: and they will be honored), it was given to understand that this provision will be presented to the people of Jannah with full protocol of hospitality and honor, for an absence of it would render even the most delicious offering remain without relish. From here, we also learn that the right of a guest is not fulfilled simply by feeding him or her. In fact, the warmth of hospitality and the according of honor to a guest is also included under his or her rights.
Thực phẩm đó là nhiều loại trái cây, trong số những thứ ngon nhất mà họ ăn và ước ao, và trên hết là họ được tôn vinh khi được nâng lên nhiều cấp bậc và được ngắm nhìn diện mạo của Allah Phúc Lành.
Ta posebna opskrba sastoji se od raznovrsnog voća kojeg volite i jedete; i uz to, dženetlije će u džennetskim baščama biti počašćeni visokim položajima i gledanjem u Allahovo plemenito lice.
Rezeki tersebut adalah buah-buahan terlezat yang mereka makan dan inginkan, lebih dari itu mereka dimuliakan dengan diberikan derajat-derajat yang tinggi dan dengan melihat ke wajah Allah yang mulia.
Ils seront, entre autres, pourvus des fruits les plus agréables qu’ils puissent goûter et désirer, en plus d’être honorés par l’élévation de leurs degrés et la vision du noble visage d’Allah.
Ang panustos na iyon ay mga prutas na sari-sari mula sa pinakakaaya-aya sa kinakain nila at ninanasa nila, habang sila higit pa roon ay mga pinararangalan sa pamamagitan ng pag-aangat sa mga antas at sa pamamagitan ng pagtingin sa marangal na mukha ni Allāh.
From this special provision will be that they are provided with the purest of fruits they ever eat and desire; on top of that they will be honoured with their ranks being raised and being able to see the blessed face of Allah.
Esta provisión especial consistirá en que se les proporcionará la más pura de las frutas que jamás hayan comido o deseado. Además de eso, recibirán la honra de elevar sus rangos y de poder ver el rostro bendito de Al-lah.
Lahat ng iyon ay matatamo nila sa mga hardin ng kaginhawahang mananatiling mamamalaging hindi napuputol at hindi naaalis.
Ils obtiendront tout cela dans les jardins des délices éternels qui ne s’interrompent jamais ni ne disparaissent.
Họ được hưởng thụ tất cả mọi thứ đó trong các Ngôi Vườn Thiên Đàng, nơi của niềm hạnh phúc trường tồn.
Mereka mendapatkan semua itu di surga-surga kenikmatan yang kekal abadi, tidak akan pernah terhenti dan terputus.
All that they will get in the permanent gardens of everlasting bliss, which will never expire or cease to exist.
Bogobojazni, iskreni vjernici boravit će u rajskim baščama, u njima će vječno ostati.
Todo aquello lo obtendrán en los jardines permanentes de dicha eterna, que nunca expirará ni dejará de existir.
Otterranno tutto ciò negli eterni Paradisi delle delizie, eterni e immutabili, che non avranno mai fine.
Zikredilen bütün bu nimetler ebedî ikamet edilip, hiç kesintiye uğramayan Naim cennetlerindedir.
Saranno appoggiati su scranni l'uno di fronte all'altro, guardandosi a vicenda.
Karşılıklı birbirlerine bakarak tahtlarına kurulurlar.
Mereka duduk nyaman di atas ranjang-ranjang dengan saling berhadap-hadapan, sebagian mereka melihat sebagian lainnya.
Họ sẽ tựa mình thư giãn trên những chiếc tràng kỉ, mặt đối mặt nhìn nhau.
Sjedit će na divanima, jedni prema drugima licem okrenuti.
Ils s’accouderont sur des lits et se feront face les uns aux autres.
Se reclinarán en tronos opuestos y enfrentados entre sí; cada uno será feliz de conocer a su hermano.
Sasandig sila sa mga kama na mga magkakaharap, habang nakatingin sila sa isa't isa sa kanila.
They will lean on thrones opposite to and facing one another; each one happy to meet his brother.
4. After that, it was said: عَلَىٰ سُرُرٍ مُّتَقَابِلِينَ (` ala sururim-mutagabilin: facing each other on couches. - 37:44). This is a portrayal of the state in which the people of Jannah will be sitting - no backs against each other. How would that seating arrangement turn out to be in practice? That only Allah knows best. Some commentators say that the circuit of the seating arrangement would be so extensive that no one will need to sit with one's back towards anyone, and Allah Ta’ ala will bless the people of Jannah with such power of sight, audition and speech that they would be able to comfortably converse with people sitting at varying distances. Then, there are some other commentators who have also said that these couches, thrones or settees will be revolving - readily zooming towards whomsoever one wishes to talk to. And Allah knows best.
Magpapaikot sa kanila ng mga kopa ng alak na sa kadalisayan nito ay gaya ng tubig na dumadaloy,
On fera circuler parmi eux des coupes de vin aussi pur que de l’eau de source.
Gelas-gelas khamar yang warna beningnya seperti air yang mengalir diedarkan di antara mereka.
I dok tako budu sjedili, jedni prema drugima okrenuti, a sasvim zadovoljni, bit će služeni čašama u kojima će se nalaziti džennetsko vino koje je čisto poput bistre tekuće vode.
Những ly rượu tinh khiết. trong suốt tựa như dòng suối chảy được chuyển vòng quanh họ.
Glasses of wine, clear like flowing water, shall be passed around them.
Verranno serviti con bicchieri di un vino che sarà puro come l'acqua corrente,
Nehirde akan su kadar berrak (cennet) şarabından bardaklarla onlara ikram edilip dolaştırılır.
Copas de vino, transparentes como el agua corriente, circularán a su alrededor.
di colore bianco, e chi lo berrà assaporerà il suo eccellente gusto.
5. The word: لَذَّةٍ appearing in verse 46: لَذَّةٍ لِّلشَّارِبِينَ (ladhdhati lishsharibin: delicious for those who drink) is essentially a verbal noun which means 'to be tasteful'. Therefore, some commentators have said that, at this place, the adjunct (mudaf) stands elided. Initially, it was: ذات لَذَّةٍ (dhati ladhdhatin: having taste). But, there is no need for this labored approach. First of all, even if 'ladhdhah' is taken to mean nothing but a verbal noun is frequently used in the sense of ismul` fail. In that case, it would mean that it would be 'a taste personified' for those who drink. In addition to that, there is another adjectival form of: لَذَّةٍ : ladhdhatun besides لَذیذُ : ladhidhun - that is, لَذُّ : ladhdhun. It is possible that the word: لَذَّةٍ : ladhdhatun used here may be a feminine form of the same al ladhdhun (Tafsir Qurtubi). In this case, it would mean: 'delicious for those who drink.
De color blanco, quien beba de él disfrutará de una sensación completa.
Cennetin şarabının rengi beyazdır ve ondan içen tam bir lezzet alır.
Međutim, ovo vino kojim će biti služeni nije slično dunjalučkom vinu; džennetsko je vino bijelo i ukusno.
na maputi ang kulay, na masasarapan sa pag-inom nito ang sinumang iinom nito sa isang kasarapang ganap.
De l’eau blanche, savoureuse à boire.
White in colour, whoever drinks from it will enjoy a complete sensation.
Ia berwarna putih, siapa yang meminumnya pasti akan merasakan kenikmatan yang sempurna.
Trong vắt tinh khiết, tuyệt hảo, làm cho người uống thích thú, sảng khoái.
No será como el vino de este mundo, no embriagará la mente ni les provocará dolores de cabeza a aquellos que lo beban. Todos los que prueben de este vino permanecerán seguros en cuerpo y alma.
Bu dünyadaki şarap gibi değildir. Onda aklı baştan alan sarhoşluk yoktur. Onu içen başında ağrı hissetmez, aklı ve bedeni selamette olur.
Niti će se zbog džennetskog vina, za razliku od ovozemaljskog, pamet gubiti, niti će zbog njega čovjek osjetiti bilo kakve tjelesne tegobe, glavobolju, slabost…
Ia tidak seperti khamar dunia karena ia tidak melenyapkan akal karena mabuk, tidak membuat peminumnya pusing, dan peminumnya selamat jasad dan akalnya.
It will not be like the wine of the world; there will be no intoxication that clouds the minds, nor will it give its drinkers headaches. The bodies and minds of its drinkers will remain safe.
Ce vin n’est pas semblable au vin du bas monde puisqu’il n’est pas enivrant et n'altère pas les facultés physiques et mentales de celui qui le boit.
Hindi ito gaya ng alak ng Mundo sapagkat wala ritong nakapag-aalis ng mga pag-iisip dahil sa kalasingan at hindi dinadapuan ang manginginom nito ng sakit ng ulo. Maliligtas para sa umiinom nito ang katawan niya at ang pag-iisip niya.
Non è come il vino del mondo, non contiene sostanze che annebbiano la mente in seguito all'ubriachezza, e berlo non porterà loro dolori alla testa, e non farà danno né al corpo né alla mente.
6. 'The word: غَوْلٌ (ghaul) in verse 47: لَا فِيهَا غَوْلٌ la fiha ghaulun) has been explained variously as 'headache' or 'abdominal pain' or 'smell or corruption' or 'muddling of reason'. The fact is that the word: غَوْلٌ (ghaul) is used to convey all these meanings, while Hafiz Ibn Jarir says that 'ghaul' appears here in the sense of bane, trouble or unwelcome consequences which makes it mean that the drink offered in Jannah will have no such evil consequences as are found in wines consumed in the mortal world - no hangovers of headache, stomach pain, bad breath or loss of reason. (Tafsir Ibn Jarir).
Không giống như những loại rượu ở trần gian. Nó không làm họ mất đi lí trí của sự say xỉn và nó cũng không làm họ nhức đầu chóng mặt. Nó làm cho người uống thêm cường tráng và tinh thần sảng khoái.
E avranno donne pure, nel Paradiso, che non guarderanno ad altri che i loro mariti, dai begli occhi.
Cennette onların yanlarında iffetli eşler vardır. Gözlerini eşlerinden başkasına çevirmeyen güzel gözlü eşler vardır.
Sa piling nila sa Paraiso ay may mga maybahay na mabini, na hindi umaabot ang mga pagtingin nila sa iba pa sa mga asawa nila, na mga maganda ang mga mata,
Di surga itu mereka mendapatkan istri-istri yang suci, pandangan mata mereka tidak menoleh kecuali kepada suami-suami mereka, dan mata mereka bening nan indah.
Trong Thiên Đàng, bên cạnh họ là những nàng trinh nữ xinh đẹp với đôi mắt to trữ tình, không nhìn ngắm bất cứ ai khác ngoài chồng của mình.
En el Paraíso, también tendrán esposas castas con hermosos ojos, que no mirarán con anhelo a nadie más que a sus maridos.
Ils auront pour compagnes au Paradis des femmes chastes qui ne regardent personne d'autre que leurs époux et ont de beaux yeux.
In Paradise, they will also have chaste wives with beautiful eyes, who will not longingly look towards anyone other than their husbands.
Bogobojazni, iskreni vjernici, o kojima je ovdje riječ, imat će u džennetskim baščama prelijepe, čedne žene, koje će imati velike, krasne oči, a gledat će samo svoje muževe.
7. In verse 48, it was said: قَاصِرَاتُ الطَّرْفِ (restricting their gazes). This is an attribute of the hurs or houris of Jannah - wide eyes with lowered gaze. It means that except for the mate to whom Allah Ta’ ala gives them in marital bond, they will not raise their eyes to cast a look at any other male. 'Allamah Ibn-ul-Jauzi reports: These women will tell their spouses, 'By the honor of our Lord, I see no one better than you in this Jannah. Praised be Allah who made me your spouse and made you, mine.'
` Allamah Ibn-ul-Jauzi has given yet another sense of 'those with lowered gaze' when he says that they will cause the gaze of their spouses remain lowered. In other words, they will be so beautiful and so faithful that their spouses would simply not have a wish to look at anyone else. (Tafsir Zad-ul-Masir , pages 57, 58, volume 8)
na para bang sila, sa kaputian ng mga kulay nilang nahahaluan ng kadilawan, ay mga itlog ng ibong pinangangalagaan, na hindi nasaling ng mga kamay.
Sanki onlar bembeyaz renklerinde el değmemiş, kuş yumurtaları gibi pürüzsüzdürler.
8. In verse 49: كَأَنَّهُنَّ بَيْضٌ مَّكْنُونٌ (as if they were hidden eggs). As obvious, the hurs of Jannah have been likened to hidden eggs in this verse. The simile was popularly recognized among the people of Arabia. The egg hidden under feathers remains safe from the pollution, therefore it is always neat and clean. Moreover, its color is yellowish white, which was deemed by the Arabs as the most attractive color for women. Then there are other commentators who say that this simile does not relate to eggs as such, instead, the simile relates to the membrane hidden in the egg, and the sense is that the skin of those women will be as soft as the membrane of the eggs. (Ruh-ul-Ma ani) Allah knows best.
La loro pelle è di colore bianco che tende al giallo, come il colore dell'uovo covato da un uccello, che nessuna mano ha toccato.
Kao da su hurije, džennetske ljepotice, čuvana jaja ptice koja ruke nisu dotakle niti su čije oči gledale.
Leur blancheur teintée de jaune les rend semblables à l'oeuf précieux d'un oiseau, que les mains ne peuvent toucher.
Kulit putih mereka bercampur dengan warna kekuning-kuningan seperti warna putih telur burung, ia terjaga dan tidak terjamah oleh tangan siapa pun.
Guardadas y protegidas como las perlas, a salvo.
The present world is a world of trial. Here people are given the opportunity to act freely so that God may separate the good from the bad. Those who prove by their words and deeds that they deserve to savour the joys of Paradise, will be selected by their Lord for this purpose. Special favours will be bestowed on them and they will be asked to remain forever in these gardens which afford every comfort and enjoyment.
In their white complexation blended with a tinge of redness, it will be as if they were ostrich eggs covered by feathers from the wind and dust; protected and untouched by any hand.
Làn da mịn của các nàng trinh nữ tựa như quả trứng chim non được bao bọc kín chưa hề có một bàn tay nào chàm vào nó.
Sebagian penghuni surga menghadap kepada sebagian lainnya, mereka saling bertanya tentang masa lalu mereka di dunia.
The people of Paradise will turn to one another asking about their past, and what happened to them in the world.
Dobri će vjernici u Džennetu razgovarati jedni s drugima o minulim danima na dunjaluku.
The gathering of the People of Paradise, and the exchange between One of Them and His Counterpart in
Allah tells us how the people of Paradise will turn to one another, asking one another about their situation, how they were in this world and what they suffered. This is part of their conversation when they get together to converse and drink, sitting on their thrones, servants coming and going, bringing all kinds of good food, drink, clothes and other delights no eye has seen, no ear has heard, never having comprehend the mind of man.
قَالَ قَآئِلٌ مِّنْهُمْ إِنِّى كَانَ لِى قَرِينٌ
(A speaker of them will say: "Verily, I had a companion...") Al-`Awfi reported that Ibn `Abbas, may Allah be pleased with him said, "This refers to an idolator man who had a companion among the believers in this world."
يَقُولُ أَءِنَّكَ لَمِنَ الْمُصَدِّقِينَ
(Who used to say: "Are you among those who believe...") means, `do you believe in the resurrection after death, and the Reckoning and reward or punishment' He used to say that by way of astonishment, disbelief and stubbornness.
أَءِذَا مِتْنَا وَكُنَّا تُرَاباً وَعِظَـماً أَءِنَّا لَمَدِينُونَ
((That) when we die and become dust and bones, shall we indeed be indebted (Madinun).) Mujahid and As-Suddi said, "Brought to account." Ibn `Abbas, may Allah be pleased with him, and Muhammad bin Ka`b Al-Qurazi said, "Rewarded or punished according to our deeds." Both views are correct.
قَالَ هَلْ أَنتُمْ مُّطَّلِعُونَ
((The speaker) said: "Will you look down") meaning, look over. The believer will say this to his companions among the people of Paradise.
فَاطَّلَعَ فَرَءَاهُ فِى سَوَآءِ الْجَحِيمِ
(So he looked down and saw him in the midst of the Fire.) Ibn `Abbas, may Allah be pleased with him, Sa`id bin Jubayr, Khulayd Al-`Usari, Qatadah, As-Suddi and `Ata' Al-Khurasani said, "This means, in the middle of Hell." Al-Hasan Al-Basri said, "In the middle of Hell as if he were a burning star."
قَالَ تَاللَّهِ إِن كِدتَّ لَتُرْدِينِ
(He said: "By Allah! You have nearly ruined me.") The believer will say, addressing the disbeliever: `By Allah, you nearly caused me to be doomed, if I had obeyed you.'
وَلَوْلاَ نِعْمَةُ رَبِّى لَكُنتُ مِنَ الْمُحْضَرِينَ
(Had it not been for the grace of my Lord, I would certainly have been among those brought forth (to Hell).) means, `Were it not for the favor of my Lord towards me, I would have been like you in the middle of Hell where you are, brought forth with you for punishment. But He bestowed His grace upon me, had mercy upon me and guided me to faith and to belief in Him Alone.'
وَمَا كُنَّا لِنَهْتَدِىَ لَوْلا أَنْ هَدَانَا اللَّهُ
(and never could we have found guidance, were it not that Allah had guided us!) (7:43)
أَفَمَا نَحْنُ بِمَيِّتِينَ - إِلاَّ مَوْتَتَنَا الاٍّولَى وَمَا نَحْنُ بِمُعَذَّبِينَ
(Are we then not to die (any more) Except our first death, and we shall not be punished) This is what the believers will say when they feel joy at what Allah has given them, and they realize that they are to remain in Paradise forever with no punishment and no death to come. Allah says:
إِنَّ هَـذَا لَهُوَ الْفَوْزُ الْعَظِيمُ
(Truly, this is the supreme success!) Al-Hasan Al-Basri said, "They know that death brings an end to every delight, so they will say,
أَفَمَا نَحْنُ بِمَيِّتِينَ - إِلاَّ مَوْتَتَنَا الاٍّولَى وَمَا نَحْنُ بِمُعَذَّبِينَ
(Are we then not to die Except our first death, and we shall not be punished) It will be said, "No,
إِنَّ هَـذَا لَهُوَ الْفَوْزُ الْعَظِيمُ
(Truly, this is the supreme success!)."
لِمِثْلِ هَـذَا فَلْيَعْمَلِ الْعَـمِلُونَ
(For the like of this let the workers work.) Ibn Jarir said, "These are the Words of Allah, and it means: for the like of this pleasure and this success, let the workers work in this world, so that they may attain it in the Hereafter.
The Story of Two Israelites
They mentioned the story of two men among the Children of Israel who were partners and who are included in the meaning of this Ayah. Abu Ja`far bin Jarir recorded that Furat bin Tha`labah Al-Bahrani said concerning the Ayah,
إِنِّى كَانَ لِى قَرِينٌ
(Verily, I had a companion) "There were two men who were partners and had collected eight thousand Dinars. One of them had a craft and the other did not. The one who had a craft said to the other, `You do not have a craft, so I think I will divide the money with you and leave you.' So he left him. Then the man bought a house, belonging to a king who had died, for the price of one thousand Dinars. He called his companion and showed him the house, saying, `What do you think of this house I bought it for one thousand Dinars.' He said, `How beautiful it is.' When he went out he said, `O Allah, this companion of mine has bought this house for one thousand Dinars; I ask You for one of the houses of Paradise -- and he gave one thousand Dinars in charity.' Then as much time passed as Allah willed should pass. The first man married a woman with a dowry of one thousand Dinars, and invited his companion and made food for him. When he came, he said, `I have married this woman with a dowry of one thousand Dinars.' He replied; `How beautiful this is.' And when he left, he said, `O Lord, my companion has married a woman with a dowry of one thousand Dinars; I ask you for a wife from among Al-Hur Al-`Iyn' -- and he gave one thousand Dinars in charity. Then as much time passed as Allah willed should pass. Then the first man bought two gardens for two thousand Dinars, then he called his companion and showed them to him. He said, `I have bought these two gardens for two thousand Dinars.' He replied, `How beautiful this is.' When he came out, he said, `O Lord, my companion has bought two gardens for two thousand Dinars; I ask you for two gardens in Paradise' -- and he gave two thousand Dinars in charity. Then the angel came to them and took their souls in death. He took the one who had given his money in charity and put him in a house that he liked. There, there was a woman who was so beautiful that the ground shinned under her, then he (the angel) took him to two gardens and gave him other things which are known only to Allah. The man said, `This is like a man who has such and such.' The angel said, `That is exactly what it is; this house, these gardens and this wife are all for you.' The man said, `I had a companion who used to say: Are you among those who believe' It was said to him, `He is in Hell.' He said, `Will you look down' So he looked down and saw him in the midst of Hell. At this, he said:
قَالَ تَاللَّهِ إِن كِدتَّ لَتُرْدِينِ - وَلَوْلاَ نِعْمَةُ رَبِّى لَكُنتُ مِنَ الْمُحْضَرِينَ
(By Allah! You have nearly ruined me. Had it not been for the grace of my Lord, I would certainly have been among those brought forth (to Hell).)"
50- Onlardan bir kısmı diğerlerine yönelip birbirlerine soru sorarlar.
51- İçlerinden birisi der ki:“Benim bir arkadaşım vardı.”
52- “Diyordu ki: ‘Sen de mi (dirilişe) inananlardansın?’
53- ‘Biz ölüp de toprak ve kemik olduğumuz vakit, evet biz (bu hale geldikten sonra) mı diriltilip hesaba çekileceğiz?’
54- (Devamla): “Ona bakmak ister misiniz?” der.
55- Sonra da bakar ve onu cehennemin ortasında görür.
56- (Ona) der ki: “Vallahi, az kalsın beni de helâk edecektin.”
57- “Eğer Rabbimin (üzerimdeki) nimeti olmasaydı, ben de (cehenneme) konanlardan olurdum.”
58- (Cennetteki arkadaşlarına dönerek:)“Artık biz, hiç ölmeyeceğiz, değil mi?”
59- “İlk ölümümüzden başka… Hem bize azap da edilmeyecek!”
60- “Gerçekten bu, en büyük kurtuluştur.”
61- İşte çalışanlar böylesi için çalışsınlar.
50-53. Yüce Allah, cennetliklerin yiyecekleri, içecekleri, güzel eşleri, güzel meclisleri ile doruk noktasına ulaşmış nimetlerini, sevinçlerinin mükemmelliğini söz konusu ettikten sonra kendi aralarındaki konuşmalarını, geçmişe dair konular açmalarını da nakletmekte ve onların bu sohbetlerinin ve karşılıklı soru sormalarının, içlerinden birisinin şu sözleri söyleyecek noktaya kadar ulaşacağını bildirmektedir:“Gerçekten benim” dünyada iken “bir arkadaşım vardı.” Ve o, öldükten sonra dirilişi inkâr ediyor, beni de öldükten sonra dirilişi tasdik edişim dolayısı ile kınıyor ve:“diyordu ki: Sen de mi (dirilişe) inananlardansın? Biz ölüp de toprak ve kemik olduğumuz vakit, evet biz (bu hale geldikten sonra) mı diriltilip hesaba çekileceğiz?” ve amellerimizin karşılıklarını göreceğiz? Yani sen, bu son derece garip ve gerçekleşme ihtimali oldukça uzak olan böyle bir şeyi nasıl tasdik edersin? Bizler parçalanıp dağıldıktan, toprak ve kemik kırıntıları haline geldikten sonra tekrar diriltilecek ve yeniden hayata döndürülecek, sonra da amellerimiz dolayısı ile hesaba çekilip amellerimizin karşılığını göreceğiz öyle mi?!
Böylece cennetteki kişi, kardeşlerine şunları söyleyecek: İşte benim size anlattığım olay budur. Benimle arkadaşımın başından bunlar geçti. Ancak ben, iman ve tasdikimi muhafaza ettim. O ise öldükten sonra dirilişi yalanlamaya devam etti. Nihâyet öldük ve ölümden sonra diriltildik. İşte ben, sizin gördüğünüz ve peygamberlerin bize haber verdiği bu nimetlere ulaştım. O ise hiç şüphesiz azaba uğramış bulunuyor.
54. “(Devamla): “Ona” durumunu görmek için “bakmak ister misiniz?” der.” Böylelikle içinde bulunduğumuz halle daha bir sevinelim ve daha bir memnun olalım. Ve bunu gözlerimizle görmüş olalım.
Cennet ehlinin durumundan, onların birinin diğeri ile sevinmesinden ve birbirlerine muvafakat edeceklerinden açıkça anlaşıldığına göre onlar da onun bu isteğini kabul edecekler ve arkadaşının durumunu görmek için onunla birlikte gidecekler.
55. “Sonra da bakar ve onu” yani arkadaşanı “cehennemin ortasında görür.” Azabın ortasında, azap her tarafını kuşatmış, dört bir yanından çevresini sarmış halde onu görür.
56. Arkadaşı, hali dolayısı ile onu kınayarak, Yüce Allah’a da onun hile ve tuzaklarından kendisini koruduğu için şükrederek ona “der ki: Vallahi, az kalsın beni de helâk edecektin.” Beni karşı karşıya bırakmak istediğin şüpheler dolayısıyla ve kendi asılsız iddialarınla nerede ise beni de helâk edecektin.
57. “Eğer Rabbimin” İslâm üzere bana sebat vermek şeklindeki “nimeti olmasaydı ben de” seninle birlikte azap içine “konanlardan olurdum.”
58-59. “Artık biz, hiç ölmeyeceğiz, değil mi? İlk ölümümüzden başka… Hem bize azap da edilmeyecek.”Bu mü’min, bu sözleri cennet ehline hitaben, orada ebediyen kalacakları ve azaptan kurtuldukları için Allah’ın nimeti ile sevinç duyma ve bunu itiraf etme anlamında soru üslubunda dile getirecektir.(Ellinci âyet-i kerimede geçen): “Onlardan bir kısmı diğerlerine yönelip birbirlerine soru sorarlar” buyruğunda neyi sordukları belirtilmemiştir. Onlardan bahsedilen husus ise lezzet ve sevinçleridir. Bu da onların, söz konusu edilmesi lezzet verecek türden olan her bir şeyi birbirlerine soracaklarına, dünyada iken anlaşmazlık konusu olan ve içinden çıkılamayan meseleleri dile getireceklerine delildir. Bilindiği gibi ilim ehlinin zevki, ilme dair sorular sormak ve onun hakkında araştırmalar yapmaktır. Bu ise dünya hayatındaki konuşmalarda görülegelen zevkin çok üstünde olacaktır. Cennetlikler, bu kabilden en yüksek ve üstün noktaya sahip olacaklardır. Cennette ilmi hakikatler onlar için ifade edilmesi mümkün olmayacak şekilde açıklık kazanmış olacaktır.
60. Yüce Allah, cennetliklerin nimetlerini ve bu güzel vasıflar ile nitelendirilişini söz konusu ettikten sonra onu övüp amelde bulunan kimseleri bu nimetler için amelde bulunmaya teşvik etmek üzere şöyle buyurmaktadır:“Gerçekten bu, en büyük kurtuluştur.” Kendisi vasıtası ile her türlü hayra nail oldukları, nefislerin arzuladığı her şeyi elde edip her türlü sıkıntı ve hoşlanılmayan husustan da uzak oldukları bir kurtuluştur. Acaba bunun üstünde bir kurtuluş olabilir mi? Gayelerin zirvesi ve güzel sonuçların en ilerisi bundan başkası olabilir mi?
Çünkü orada yerin ve göklerin Rabbinin rızasına mazhar olmuş, O’na yakın olmaktan dolayı sevince gark olmuş, O’nun marifeti ile nimete ermiş, O’nu görmek ile sürur bulmuş, O’nun sözünü işitmekten dolayı da neşe dolmuş olacaklardır.
61. Çünkü o, en değerli şeylerin, uğrunda harcanmasına en layık olan şeydir. Arif ve akıllı kimselerin, kendisi için kollarını sıvamalarını en fazla o hak etmektedir. Aklı başında ve kararlı bir kimsenin, ufacık bir anını dahi bu değerli yurda yakınlaştıracak herhangi bir amelle uğraşmaksızın geçirmesi, çok pişmanlıklar duymayı gerektiren büyük bir ziyandır. Ya işlediği günahlar ile helâk yurdu olan cehenneme doğru giden kişinin hali ne olacaktır?!
Las personas del Paraíso se mirarán entre sí y se preguntarán sobre su pasado y lo que les sucedió en el mundo.
"Lalu sebagian mereka menghadap kepada sebagian yang lain sambil bercakap-cakap. Berkatalah salah seorang di antara mereka, 'Sesungguhnya aku dahulu mempunyai seorang teman yang berkata, 'Apakah kamu sungguh-sungguh termasuk orang-orang yang membenarkan? Apakah bila kita telah mati dan kita telah menjadi tanah dan tulang-belulang, apakah sesungguhnya kita benar-benar diberi pembalasan?' Berkata pulalah ia, 'Maukah kamu meninjau?' Maka ia meninjaunya, lalu dia melihat temannya itu di tengah-tengah neraka menyala-nyala. Ia berkata, 'Demi Allah, sesungguhnya kamu benar-benar hampir mencelakakanku, jikalau tidak karena nikmat Rabbku, pastilah aku termasuk orang-orang yang diseret. Maka apakah kita tidak akan mati melainkan hanya kematian kita yang pertama saja, dan kita tidak akan disiksa? Sesungguhnya ini benar-benar kemenangan yang besar. Untuk hal seperti inilah hendaknya beramal orang-orang yang beramal." (Ash-Shaffat: 50-61).
(50-59) Setelah Allah سبحانه وتعالى menjelaskan kenikmatan mereka dan puncak kebahagiaan mereka dengan berbagai makanan, mi-numan, istri-istri yang cantik jelita, dan tempat-tempat duduk yang baik, maka Allah menjelaskan percakapan dan dialog di antara mereka tentang masalah-masalah yang sudah berlalu, dan bahwa-sanya mereka terus dalam perbincangan dan saling bercakap-cakap hingga hal itu menyebabkan salah seorang di antara mereka berkata, ﴾ إِنِّي كَانَ لِي قَرِينٞ ﴿ "Sesungguhnya aku dahulu mempunyai seorang teman" di dunia, ia mengingkari kehidupan setelah mati dan ia mencelaku karena aku membenarkannya dan ia mengatakan, ﴾ أَءِنَّكَ لَمِنَ ٱلۡمُصَدِّقِينَ 52 أَءِذَا مِتۡنَا وَكُنَّا تُرَابٗا وَعِظَٰمًا أَءِنَّا لَمَدِينُونَ ﴿ "Apakah kamu sungguh-sungguh termasuk orang-orang yang membenarkan? Apakah bila kita telah mati dan kita telah menjadi tanah dan tulang-belulang, apakah sesungguhnya kita benar-benar diberi pembalasan?" Maksudnya, apakah kita akan diberi balasan atas amal perbuatan kita?! Artinya, bagaimana kamu membenarkan perkara yang tidak mungkin ini, yang benar-benar sangat aneh ini?! Yaitu, apabila kita telah tercabik-cabik dan men-jadi tanah dan tulang-belulang kita akan dibangkitkan dan dihi-dupkan kembali, lalu kita dihisab dan diberi pembalasan sesuai dengan amal perbuatan kita? Seorang penghuni surga ini berkata kepada rekan-rekannya, Inilah kisah dan berita dariku dengan temanku, dan aku tetap dan terus beriman lagi meyakini, sedang-kan dia tetap dan terus mendustakan lagi mengingkari kebang-kitan, hingga kita mati lalu kita dibangkitkan, dan kemudian aku sampai kepada apa yang kalian lihat sekarang berupa berbagai kenikmatan yang telah diinformasikan oleh para rasul, sedangkan dia sudah tidak diragukan lagi telah sampai pada azab. Maka apa-kah ﴾ أَنتُم مُّطَّلِعُونَ ﴿ "kalian mau meninjau?," supaya kita bisa melihatnya hingga kita makin merasa senang dan bahagia dengan apa yang sedang kita rasakan ini, dan agar itu benar-benar menjadi pan-dangan dengan kasat mata?! Nampaknya bahwa di antara perihal keadaan para penghuni surga dan kebahagian sebagian dengan sebagian yang lain dan persetujuan sebagian mereka terhadap se-bagian yang lain, adalah bahwa mereka pun memenuhi ajakannya, dan mereka pun pergi mengikutinya untuk meninjau temannya.
﴾ فَٱطَّلَعَ ﴿ "Maka ia meninjau" dan melihat temannya tersebut ﴾ فِي سَوَآءِ ٱلۡجَحِيمِ ﴿ "di tengah-tengah neraka yang menyala-nyala." Maksud-nya, di tengah-tengah azab dan siksaannya. Azab benar-benar telah mengelilinginya. Lalu orang itu berkata seraya mencela temannya atas keadaannya dan bersyukur kepada Allah atas karuniaNya, karena telah menyelamatkan dirinya dari tipu muslihat temannya, ﴾ تَٱللَّهِ إِن كِدتَّ لَتُرۡدِينِ ﴿ "Demi Allah, sesungguhnya kamu benar-benar hampir mencelakakanku." Maksudnya, engkau hampir membinasakanku disebabkan kerancuan-kerancuan pemikiran yang kamu masukkan kepadaku berdasarkan anggapanmu.
﴾ وَلَوۡلَا نِعۡمَةُ رَبِّي ﴿ "Jikalau tidak karena nikmat Rabbku," kepadaku dengan meneguhkan pendirianku pada Islam, ﴾ لَكُنتُ مِنَ ٱلۡمُحۡضَرِينَ ﴿ "pastilah aku termasuk orang-orang yang diseret" di dalam azab ber-samamu.
﴾ أَفَمَا نَحۡنُ بِمَيِّتِينَ 58 إِلَّا مَوۡتَتَنَا ٱلۡأُولَىٰ وَمَا نَحۡنُ بِمُعَذَّبِينَ 59 ﴿ "Maka apakah kita tidak akan mati melainkan hanya kematian kita yang pertama saja, dan kita tidak akan disiksa?" Maksudnya, orang yang beriman itu berkata kepadanya dengan membanggakan nikmat Allah سبحانه وتعالى kepada para penghuni surga dengan kekal abadi dan selamat dari azab. Ini adalah bentuk kalimat tanya yang bermakna pengukuhan dan penetapan.
Dan FirmanNya, ﴾ فَأَقۡبَلَ بَعۡضُهُمۡ عَلَىٰ بَعۡضٖ يَتَسَآءَلُونَ ﴿ "Lalu sebagian mereka menghadap kepada sebagian yang lain sambil bercakap-cakap," ma'mûl (objek) dalam kalimat ini dihapus, sedangkan konteksnya adalah kelezatan dan kesenangan. Maka ini menunjukkan bahwa mereka bercakap-cakap tentang segala sesuatu yang mereka merasa lezat bila membicarakannya dan juga tentang masalah-masalah yang diperselisihkan serta rumit. Sebagaimana sudah dimaklumi bahwa kelezatan para ahli ilmu adalah dengan memperbincangkan ilmu dan membahasnya melebihi kelezatan-kelezatan yang terjadi dalam perbincangan masalah dunia. Di sisi ini, di dalam surga, mereka mempunyai bagian yang sangat besar, mereka dapat menyingkap berbagai kenyataan-kenyataan ilmiah di dalam surga yang tidak mungkin diungkapkan.
(60) Setelah Allah menjelaskan kenikmatan surga dan me-nguraikannya dengan uraian yang sangat indah, maka kemudian Dia memujinya dan merangsang orang-orang yang beramal shalih dan memacu mereka supaya beramal untuk meraihnya, seraya berfirman, ﴾ إِنَّ هَٰذَا لَهُوَ ٱلۡفَوۡزُ ٱلۡعَظِيمُ ﴿ "Sesungguhnya ini benar-benar kemena-ngan yang besar," yang dengannya mereka bisa memperoleh segala kebaikan yang diinginkan dan didambakan oleh jiwa, dan dengan-nya segala yang berbahaya dan tidak disuka akan tertolak. Maka apakah ada lagi kemenangan yang dicari di atas itu, ataukah itu puncak dari segala tujuan dan akhir dari segala harapan, di mana ridha dari Rabb Penguasa langit dan bumi menyelimuti mereka, mereka bahagia karena bisa dekat denganNya, mereka merasakan kenikmatan mengenalNya, sangat berbahagia karena bisa melihat-Nya, dan sangat menikmati FirmanNya?!
(61) ﴾ لِمِثۡلِ هَٰذَا فَلۡيَعۡمَلِ ٱلۡعَٰمِلُونَ ﴿ "Untuk hal seperti inilah hendaknya beramal orang-orang yang beramal." Itulah yang lebih berhak untuk mendapat curahan infak apa-apa yang termahal sekalipun, dan yang lebih utama untuk disingsingkan lengan baju oleh orang-orang yang berpengetahuan lagi beruntung. Sungguh puncak segala ke-rugian adalah berlalunya waktu bagi orang yang serius, sedangkan ia dalam keadaan tidak sibuk dengan amal yang bisa mendekatkan-nya kepada negeri kebahagiaan ini. Maka bagaimana seseorang rela berjalan dengan dosa-dosa menuju negeri kebinasaan?!
Les gens du Paradis s'adresseront les uns aux autres afin de se questionner sur leur passé et de ce qui leur est arrivé dans le bas monde.
An inmate of Jannah and his disbelieving acquaintance
After having described the general condition of the people of Jannah, one of them has been mentioned particularly. Once he has settled down with other inmates of Jannah, he will recall a disbelieving acquaintance who denied the possibility of the Hereafter during his mortal life. Then, with the permission of Allah Ta’ ala, he will be given an opportunity to talk to him by peeping into the Jahannam. The identity of this man has not been given in the Qur'an. Therefore, it cannot be said with any degree of certainty as to who this person could be. Still, some commentators have opined that the name of the believer was Yahudah and the name of his disbelieving acquaintance was Matrus, and they were the same two comrades mentioned earlier in the verse of Surah al-Kahf:... وَاضْرِبْ لَهُم مَّثَلًا رَّجُلَيْنِ (And give them an example. There were two men... - 18:32). (Tafsir Mazhari)
And to determine the identity of this person, ` Allamah as-Suyuti has reported yet another event from. several tabi'in that there were two partners in a business. They earned eight thousand dinars out of it, and took four thousand dinars each. One partner spent one thousand dinars from his share to buy a land. The other partner was a pious man. He prayed: '0 Allah, this person has bought a plot of land for one thousand dinars. I buy a plot of land from You in Jannah against one thousand dinars' - and gave away one thousand dinars in Sadaqah (charity). Then, his partner-friend spent another one thousand dinars and made a house for himself. Then, the pious man said, '0 Allah, this man has made a house for himself by spending one thousand dinars. I buy a house in Jannah against one thousand dinars' - and, having said that, he gave away another one thousand dinars in Sadaqah. After that, his partner-friend married a woman and spent one thousand dinars over her. Then, he said: '0 Allah, this man has married a woman, and has spent one thousand dinars over her. I propose to one of the women in Jannah and offer this modest sum of one thousand dinars' - and, having said that, he gave away yet another one thousand dinars in Sadaqah. Finally, when his partner-friend bought some attendants and things by spending one thousand dinars, the pious partner, once again, gave out one thousand dinars in Sadaqah and prayed to Allah that he be blessed with attendants and things of Jannah against it.
After that, this believing servant of Allah was caught in some dire need, and he thought of his former partner hoping that he would be good enough to help him. So, he told him about his need. His former partner asked him, 'What became of your share of money?' In answer, he told him the whole story. Wondering thereupon, he asked, 'Do you really believe it as true that, once we die and become dust, we shall get another life and, in that life, we shall be given the return for our deeds? Get lost. I am not going to give you anything.' After that, both of them died. The man of Jannah referred to in the cited verses is the servant of Allah who had given all his wealth in Sadaqah for the sake of 'Akhirah (life in the Hereafter), and his acquaintance in Jahannam is the same partner who had chided him on his confirmation of the life to come, the 'Akhirah. (Tafsir ad-Durr-ul-Manthur with reference to Ibn Jarir and others, p. 165, v. 5)
An advice to avoid bad company
Anyhow, whoever this person may be - it does not matter. This event has been mentioned with a purpose. The noble Qur'an is really alerting people towards a beneficial rule operative in human relations. Let everyone make a careful survey of his or her circle of friends, and try to find out whether or nor there is someone included therein who may actually be dragging them towards the sad end of the Jahannam. The destruction bad company can bring about can only be discovered fully and truly in the Hereafter - and that will be a time when there will be no escape from such destruction. Therefore, it is better to take one's guard right here in this world in matters concerning the taking of friends and promoting of relationships, something that must be done with due caution and judgment. There are occasions and circumstances when one does not foresee what would happen after having inculcated relationships with someone who disbelieves or disobeys. What ultimately happens is that one starts becoming affected by his ideas, thoughts and way of life without having any sense of that which is happening to him. This attitude proves lethal for one who is so affected in terms of the end he would have in the Hereafter.
Cư dân Thiên Đàng mặt đối mặt trò chuyện với nhau, họ thường ôn lại những kỷ niệm của trần gian.
Kaya lalapit ang mga mamamayan ng Paraiso sa iba pa habang nagtatanungan tungkol sa nakaraan nila at nangyari sa kanila sa Mundo.
La gente del Paradiso si interrogherà a vicenda sul suo passato e su ciò che è accaduto loro in vita.
Cennet ehlinin bazısı bazısına dönüp dünyadaki geçmişlerinden ve olup bitenden sorarlar.
Uno di questi credenti disse: "In verità, in vita avevo un amico che rinnegava la Resurrezione"
Sasabihin ng isang magsasabi kabilang sa mga mananampalatayang ito: "Tunay na ako ay nagkaroon sa Mundo ng isang kasamahan na nagkakaila sa pagkabuhay na muli.
Un de ces croyants dira: J'avais dans le bas monde un compagnon qui niait la Résurrection.
Salah seorang dari orang-orang mukmin itu berkata, "Dulu di dunia, aku memiliki seorang teman yang mengingkari kebangkitan."
Uno de los creyentes dirá: “De hecho, tenía un compañero en el mundo que negaba la resurrección”.
Jedan od tih čestitih vjernika u Džennetu reći će: “Imao sam nerazdvojnog druga na dunjaluku, koji je proživljenje poricao…”
One of the believers will say, “Indeed, I had a companion in the world who would deny the resurrection.”
O Müminlerden biri: "Benim dünyada ölümden sonra tekrar dirilmeyi inkâr eden bir arkadaşım vardı." der.
Một trong những người có đức tin này nói: "Quả thật, trước kia ở trên trần gian tôi có một người bạn, y đã phủ nhận sự Phụ Sinh."
Bana, inkâr ederek ve alay ederek; "Ey dostum! Sen ölülerin tekrar dirilmesini doğruluyanlardan mısın?" derdi.
Temanku itu berkata kepadaku dengan penuh pengingkaran dan penghinaan, “Apakah kamu wahai temanku termasuk orang-orang yang membenarkan kebangkitan sesudah kematian?
He would say to me in denial and mockingly, “O my friend! Are you one of those who believe in the resurrection of the dead?”
“A taj moj drug”, reći će dženetlija, “poricao je oživljenje i Dan strašnog polaganja računa. Negirajući vjerske istine, govorio je: ‘Zar i ti vjeruješ u ono što se govori?’”
Il me disait d’un ton railleur et moqueur: Ô mon ami, crois-tu à la résurrection des morts?
Él me decía en negación y en tono burlón: “¡Amigo mío! ¿Eres de los que creen en la resurrección de los muertos?”
Người bạn đó thường phản đối và buông lời mỉa mai tôi: "Phải chăng anh - hởi người tin tưởng - thực sự tin rằng những người đã chết sẽ được cho sống lại ư?"
Mi diceva, rinnegando e deridendo: "Tu, amico mio, credi davvero nella resurrezione dei morti"
na nagsasabi sa akin habang nagkakaila at nanunuya: "Ikaw kaya, O kaibigan, ay kabilang sa mga tagapatotoo sa pagkabuhay na muli ng mga patay?
Kapag ba namatay ba kami at kami ay naging alabok at mga butong nabukbok, tunay bang kami ay talagang mga bubuhaying muli at mga gagantihan sa mga gawa namin na ginawa namin sa Mundo?"
Lorsque nous mourrons et que nous deviendrons poussière et ossements, serons-nous alors ressuscités et rétribués pour les œuvres que nous avons accomplies dans le bas monde?
Kẻ phủ nhận sự Phục Sinh tiếp tục nói: "Phải chăng khi chúng ta chết đi, thân xác chúng ta đã bị phân hủy thành cát bụi, và xương cốt của chúng ta bị rã mục, chúng ta sẽ được cho sống trở lại để bị phán xét và thưởng phạt cho những việc làm của chúng ta trên thế gian thật sao?"
Quando saremo morti e saremo diventati ossa disperse, verremo forse resuscitati e retribuiti per le azioni che abbiamo compiuto in vita?"
Apakah kalau kita sudah mati lalu menjadi tanah dan tinggal tulang belulang yang lapuk, kita akan dibangkitkan dan diberikan balasan sesuai amal-amal yang telah kita kerjakan di dunia?”
"Biz ölüp toprak ve kemik yığını haline geldiğimiz zaman yeniden diriltilecek ve dünyada yapmış olduğumuz amellerimizden dolayı hesaba mı çekileceğiz?"
“Cuando muramos y nos convirtamos en polvo y huesos descompuestos, ¿seremos resucitados y recompensados por nuestras obras que hicimos en el mundo?”
“‘Zar zbilja vjeruješ da ćemo biti oživljeni poslije smrti, onda kad se sasvim raspadnemo i prah postanemo, i da ćemo biti pozvani na odgovornost za svoja djela?’ Eto tako mi je govorio.”, kazat će dženetlija.
“When we die and turn into dust and decayed bones, will we then be resurrected and requited for our deeds we did in the world?”
Zatim će se vjernik obratiti svojim prijateljima dženetlijama: “Želite li pogledati kako je skončao taj moj nerazdvojni drug?”
His believing companion will say to his companions of the people of Paradise: “Take a look with me; let us see the outcome of that companion of mine who used to deny the resurrection.”
Le compagnon croyant dira à ses semblables parmi les gens du Paradis: Voyons quel est le sort de ce compagnon qui niait la Résurrection.
Temannya yang beriman itu berkata kepada rekan-rekannya di surga, “Mari kita lihat nasib temanku itu yang dulu mengingkari kebangkitan.”
Su compañero creyente les dirá a sus compañeros del Paraíso: “Echen un vistazo conmigo, veamos el resultado de ese compañero mío que solía negar la resurrección”.
Müminin dostu cennette olan arkadaşlarına: "Tekrar ölümden sonra dirilmeyi inkâr eden cehenneme giren dostuma bakar mısınız? Hâli ne oldu?" dedi.
Người có đức tin nói với những bạn của mình đang ngụ trong Thiên Đàng: "Các anh hãy cùng tôi nhìn xuống mà xem số phận của người bạn đó của tôi, người bạn mà trước kia anh ta đã phủ nhận về sự Phục Sinh?"
Magsasabi ang kapisan niyong mananampalataya sa mga kasamahan nito kabilang sa mga mamamayan ng Paraiso: "Tumingin kayo kasama sa akin upang makita natin ang kinahinatnan ng kapisang iyon na dating nagkakaila sa pagkabuhay na muli?"
L'amico credente disse ai suoi compagni della gente del Paradiso: "Osservate assieme a me il destino di quel mio amico che rinnegava la Resurrezione"
Kaya titingin ito mismo at makikita nito ang kapisan nito sa gitna ng Impiyerno.
E osservò e vide il suo amico nel mezzo dell'Inferno.
Entonces echará un vistazo y verá a su compañero en medio del infierno.
Bunun üzerine dönüp bakar ve o arkadaşını yanan ateşin ortasında görür.
So he will take a look and see his companion in the middle of hell.
I dženetlija će pogledati te će svog druga nevjernika ugledati kako gori usred paklene vatre.
Kemudian dia melongok dan melihat temannya itu berada di tengah api neraka Jahanam.
Thế là, anh ta nhìn xuống và thấy người bạn đó của mình đang ở trung tâm của Hỏa Ngục.
Il regardera et verra alors son ancien compagnon au milieu de l'Enfer.
Y nói: "Thề bởi Allah! Hỡi người bạn của tôi - suýt nữa anh đã hủy diệt tôi, suýt nữa anh đã lôi kéo tôi vào Hỏa Ngục cùng với anh bởi việc anh kêu gọi tôi đến với sự vô đức tin và phủ nhận sự Phục Sinh."
I reći će dženetlija svom drugu bezbožniku: “Boga mi, zamalo me nisi odveo u zabludu, pa bih ušao s tobom u paklenu vatru, jer si me pozivao u nevjerovanje i poricanje oživljenja!”
"Allah'a yemin olsun ki, sen beni küfretmeye ve ölümden sonra tekrar dirilmeyi inkâr etmeye davet ederek neredeyse beni de cehenneme girmekle helak edecektin?" der.
Dia berkata, “Demi Allah! Kamu -wahai rekanku- hampir mencelakakanku dengan masuk neraka gara-gara kamu mengajakku kepada kekufuran dan pengingkaran terhadap Kebangkitan.
Disse: "Per Allāh, o amico, stavi quasi per rovinarmi e per farmi entrare nel Fuoco, poiché mi invitavi alla miscredenza, inducendomi a rinnegare la Resurrezione.
Le croyant lui dira: Par Allah, tu as failli, en m’appelant à mécroire et à nier la Ressuscitation, me mener à ma perte, ô compagnon, et me faire entrer en Enfer.
He will say: “O my companion! By Allah, you were close to dooming me to the hellfire by calling me towards disbelief and denying the resurrection!”
Él dirá: “¡Compañero mío! ¡Por Al-lah, estuviste cerca de condenarme al fuego del infierno llamándome hacia la incredulidad y negando la resurrección!”
Magsasabi ito: "Sumpa man kay Allāh, talaga ngang nalapit ka, O kapisan, na magpapahamak sa akin sa pamamagitan ng pagpasok sa Apoy dahil sa pag-anyaya mo sa akin sa kawalang-pananampalataya at pagkakaila sa pagkabuhay na muli.
“De no haber sido por Al-lah, que me bendijo con Su dirección hacia la fe y la capacidad de aceptarla, habría sido uno de aquellos castigados al igual que tú”.
Kung hindi dahil sa pagbiyaya ni Allāh sa akin sa pamamagitan ng kapatnubayan sa pananampalataya at pagtutuon dito, talaga sanang ako ay naging kabilang na sa mga padadaluhin sa pagdurusa tulad mo.
"Eğer Allah'ın iman etmeye ve onda beni muvaffak kılma hidayeti olmasaydı, mutlaka ben de senin gibi cehennem azabına getirilenlerden olurdum."
Seandainya Allah tidak memberiku nikmat berupa hidayah, iman, dan taufik, niscaya aku termasuk orang-orang yang digiring menuju azab sepertimu.
E se non fosse stato per la grazia di Allāh, che mi ha guidato alla fede, e al Suo sostegno, sarei stato condotto alla punizione proprio come te".
N'était-ce le bienfait que me fit Allah en me guidant à la foi et en me la facilitant, j'aurais été du nombre de ceux qui, comme toi, ont été traînés vers leur supplice
"Nếu như không nhờ Ân Huệ của Allah dẫn dắt tôi trở thành người có đức tin cũng như sự kiên định ở nơi Ngài thì giờ này đây tôi đã bị trừng phạt giống như anh mất rồi."
I dodat će: “Da mi Allah, džellešanuhu, iz Svoje dobrote i milosti, nije ukazao na Pravi put i da nije dao da budem musliman, bio bih zacijelo jedan od onih kojima je Uzvišeni Allah dao da kušaju kaznu.”
“Had it not been for Allah blessing me with guidance to faith and the ability to accept it, I would have been one of those brought to the punishment like you.”
“We, the people of Paradise, will never die.”
I kazat će dženetlija: “A hoćemo li, zaista, u džennetskim baščama uživanja zauvijek boraviti? I zbilja, nećemo li više biti zatečeni smrću?”
Hỡi những bạn của Thiên Đàng, chúng ta sẽ không bao giờ chết nữa.
Kami -sebagai penghuni surga- tidak akan pernah mati.
Nous autres gens du Paradis, nous ne mourrons pas.
"Noi della gente del Paradiso non moriremo,
Kaya hindi tayo mismo, na mga naninirahan sa Paraiso, mga namatay,
“Nosotros, la gente del Paraíso, nunca moriremos”.
Cennetlik olan bizler bundan sonra artık ölmeyeceğiz.
bukod pa sa pagkamatay nating una sa buhay na pangmundo? Bagkus tayo ay mga mananatili sa Paraiso at tayo ay hindi mga pagdurusahin kung paanong pinagdurusa ang mga tagatangging sumampalataya."
“Excepto la primera muerte nuestra en el mundo. En cambio, viviremos para siempre en el Paraíso y no seremos castigados como lo serán los incrédulos”.
"Ngoại trừ cái chết đầu tiên của chúng ta ở cuộc sống trần gian! Chúng ta sẽ sống mãi mãi ở nơi Thiên Đàng này và chúng ta không phải chịu bất cứ hình phạt nào giống như những kẻ vô đức tin."
Dünya hayatındaki ilk ölümden sonra artık bir daha ölmeyeceğiz. Bilakis biz cennette ebedî kalacağız. Bizler kâfirler gibi azaba uğrayanlardan olmayacağız.
Selain kematian pertama di dunia karena kami akan kekal selamanya di surga, kami tidak akan diazab sebagaimana orang-orang kafir.
tranne la nostra prima morte nella vita terrena; al contrario, noi siamo immortali nel Paradiso, e non veniamo puniti come vengono puniti i miscredenti.
La seule mort que nous connaissons est celle qui nous a fait quitter le bas monde. Au Paradis, nous vivrons éternellement et nous ne serons pas châtiés comme les mécréants.
“Mi više nikad nećemo umrijeti, nego ćemo u Džennetu vječno biti. Mi nećemo biti izloženi kazni kojoj su izloženi oni koji nisu vjerovali”, kazat će.
“Except the first death of ours in the world. Instead, we will live forever in Paradise and will not be punished like the disbelievers will be.”
“Indeed, this requital of ours which our Lord has given us, i.e entry into Paradise, living in it forever and salvation from the hellfire, is the greatest, unparallelled success.”
Quả thật, phần thưởng mà Thượng Đế đã ban cho chúng ta này đây - từ việc được vào Thiên Đàng, sự mãi mãi trong đó, và sự bằng an khỏi Hỏa Ngục - là một sự thắng lợi to lớn không có gì sánh bằng.
Entrer au Paradis, y demeurer éternellement et échapper à l'Enfer sont des rétributions de notre Seigneur, qui représentent le succès suprême égalé par aucun autre succès.
In verità, questa ricompensa da parte del nostro Dio, ovvero l'ingresso nel Paradiso e l'immortalità in esso, è il grande trionfo che non ha pari.
Rabbimizin – cennete girme ve cehennemden de bizi korumuş olma- mükâfatı hiç şüphesiz eşi benzeri olmayan en büyük zaferdir.
“Uživanje koje nam je dato, vječnost u Džennetu i spasenje od Vatre zbilja je uspjeh najveći i sreća neprekidna”, zaključit će.
Sesungguhnya balasan yang diberikan oleh Tuhan kami ini -yaitu masuk surga, kekal di dalamnya, dan keselamatan dari api neraka- benar-benar kemenangan besar yang tidak ada tandingannya.”
“De hecho, esta compensación que el Señor nuestro nos ha dado, es decir, la entrada al Paraíso, vivir en él para siempre y la salvación del fuego del infierno, es el mayor éxito sin precedentes”.
Tunay na itong iginanti sa atin ng Panginoon natin na pagpasok sa Hardin, pananatili rito, at kaligtasan mula sa Apoy ay talagang ang pagkakamit na sukdulan na walang pagkakamit na nakapapantay rito.
Wondering about not having to die anymore
When the man who has been mentioned here will peep into Jahannam to have a look at his disbelieving acquaintance, it has been mentioned that the same man will be so delighted with the blessings of Jannah that he will exclaim: "Is it that we do not have to die anymore?" It does not mean that he will not be certain of the eternal life of Jannah. Instead, it is like the case of a person who achieves the highest degree of happiness. Such a person would occasionally break into exclamations that show as if he does not believe his eyes on having received such enormous blessings. These remarks are of the same nature.
Towards the end, the noble Qur'an turns our attention to the essential lesson embedded in this event and says: لِمِثْلِ هَـٰذَا فَلْيَعْمَلِ الْعَامِلُونَ which means 'For this kind (of achievement), all workers must work.'
Para sa tulad ng ganting sukdulang ito ay kinakailangan na gumawa ang mga tagagawa sapagkat tunay na ito ay ang pangangalakal na tumutubo.
It is for requital like this the workers should strive for, because this is the profitable trade.
Per questa grande ricompensa dovrebbero impegnarsi coloro che si danno da fare, poiché questo è un commercio proficuo.
Za ovaj, veliki uspjeh i vječno uživanje u Allahovoj blizini neka se trude trudbenici na ovom svijetu! To je unosna trgovina.
Paradise will be a world of aesthetic and noble activity. There will be interesting meetings; there will be enjoyable experiences; intellectually stimulating conversations and all kinds of limitations and unpleasantness will have come to an end. Believing in the Hereafter does not mean a simple acceptance of it but rather considering the existence of the Hereafter as so very real and so very important that its concept should prevail over one’s entire life and one should be prepared to risk one’s all for its sake. Those who had thought of believers who were ever conscious of the Hereafter as being mad will be wonderstruck on seeing their success in the Hereafter. On the other hand, the believers in the Hereafter themselves will be surprised to see their own glory, finding it difficult to believe that God could have rewarded them so generously for their small acts of goodness. How strange is one who does not pine for such a heaven and who does not perform such deeds as will help him achieve it.
Với phần thưởng vĩ đại như thế, những người làm phải nên phấn đấu làm tốt. Bởi vì, đấy là một giao dịch cho lợi nhuận to lớn.
Çalışıp amel edenler işte bu büyük mükâfatı elde etmek için çalışıp amel etmesi gerekir. Muhakkak kazançlı ticaret budur.
Untuk mendapatkan balasan yang agung inilah hendaknya orang-orang yang beramal melakukan amalannya karena inilah bisnis yang menguntungkan.
Es a causa de este tipo de recompensa que resulta provechoso esforzarse en ello, ya que este es el negocio más rentable.
C'est pour mériter une telle rétribution que doivent œuvrer les gens, car ils accompliront à coup sûr une transaction gagnante.
Commentary
After having described the conditions prevailing in Jahannam and Jannah briefly, Allah Ta’ ala has invited every human being to compare and decide as to which of the two conditions is better. It was said: أَذَٰلِكَ خَيْرٌ نُّزُلًا أَمْ شَجَرَةُ الزَّقُّومِ that is, 'there are these blessings of Jannah mentioned here - are they better? Or, is it the tree of Zaqqum the fruits of which will be fed to the people of Jahannam?
The reality of Zaqqum
A tree by the name of Zaqqum is found in the territory of Tihamah, a part of the Arabian Peninsula, and ` Allamah ` Alusi has written that it is also found in other barren deserts. Some say that this is the same tree known as تھوھڑ thohar (Euphorbia neriifolia or antiquorum) in Urdu and Hindi. Some others point out to another tree known as nagphan (hood of serpent) found in India as being the zaqqum that appears to be more likely. Now, commentators differ in this matter. What tree is it the fruit from which the people of Jahannam will be given to eat? Is it one of the trees found somewhere in this world, or is it some other tree? Some support the view that it is what is found growing in this world. Some others say that the zaqqum of Jahannam is an entirely different thing. It has nothing to do with the earthly zaqqum. Apparently, the way there are snakes and scorpions in the mortal world, it seems they are there in Jahannam as well. But, it goes without saying, that the snakes and scorpions of the Jahannam will be far ferocious than their counterparts here. Similarly, the zaqqum of Jahannam will, though, be like the zaqqum of this world in terms of its genus, but it will be far too gruesome to look at, and far too unpalatable to eat. And Allah is pure and high who knows best.
Ang kaginhawahang nabanggit na iyon ba, na inihanda ni Allāh para sa mga lingkod Niya na itinangi Niya dahil sa pagtalima sa Kanya, ay higit na mabuti at higit na mainam bilang tinitigilan at bilang parangal o ang puno ng zaqqūm na isinumpa sa Qur'ān, na pagkain ng mga tagatangging sumampalataya, na hindi nakatataba ni nakasasapat para sa gutom?
Les délices mentionnés, qu'Allah réserve à Ses serviteurs qui Lui obéissent sincèrement, sont-ils meilleurs et plus honorables ou bien l'arbre Az-Zaqqûm maudit dans le Coran et servant de nourriture aux mécréants, qui ne fait ni grossir ni ne calme la faim ?
Le beatitudini menzionate, che Allāh ha preparato per i Suoi sudditi che Egli ha scelto per adorarLo, sono migliori, più onorevoli e più dignitose, oppure lo è la pianta di Zaǭǭūm maledetta nel Corano, che è il cibo dei miscredenti che non ingrassa e non sazia?!
Apakah nikmat tersebut yang Allah siapkan bagi para hamba yang Dia pilih untuk menaati-Nya lebih baik dan lebih utama kedudukan dan kemuliaannya ataukah pohon zaqqūm yang terkutuk di dalam Al-Qur`ān yang merupakan makanan orang-orang kafir yang tidak menggemukkan ataupun mengenyangkan dari lapar?!
"Apakah itu yang lebih baik ataukah pohon zaqqum. Sesung-guhnya Kami menjadikannya sebagai fitnah bagi orang-orang yang zhalim. Sesungguhnya ia adalah sebatang pohon yang keluar dari dasar Neraka Jahim. Mayangnya seperti kepala setan-setan. Maka sesungguhnya mereka benar-benar memakan sebagian dari buah pohon itu, maka mereka memenuhi perutnya dengannya. Ke-mudian sesudah memakan buah pohon zaqqum itu, pasti mereka mendapat minuman yang bercampur dengar air yang sangat panas. Kemudian sesungguhnya tempat kembali mereka benar-benar ke Neraka Jahim. Karena sesungguhnya mereka mendapati bapak-bapak mereka dalam keadaan sesat. Lalu mereka sangat tergesa-gesa mengikuti jejak orang-orang tua mereka itu. Dan sesungguh-nya telah sesat sebelum mereka sebagian besar dari orang-orang yang dahulu, dan sesungguhnya telah Kami utus pemberi-pemberi peringatan di kalangan mereka. Maka perhatikanlah bagaimana kesudahan orang-orang yang diberi peringatan itu. Kecuali hamba-hamba Allah yang diberi keikhlasan." (Ash-Shaffat: 62-74).
(62) ﴾ أَذَٰلِكَ خَيۡرٞ ﴿ "Apakah itu yang lebih baik," yakni, kenikmatan yang telah Kami uraikan untuk para penghuni surga tadi lebih baik, ataukah azab yang ada di dalam Neraka Jahim dengan segala macam siksaannya? Makanan yang mana dari keduanya yang lebih utama? Makanan yang dijelaskan yang ada di dalam surga ﴾ أَمۡ ﴿ "ataukah" makanan para penghuni neraka, yaitu ﴾ شَجَرَةُ ٱلزَّقُّومِ ﴿ "pohon zaqqum."
(63-66) ﴾ إِنَّا جَعَلۡنَٰهَا فِتۡنَةٗ ﴿ "Sesungguhnya Kami menjadikannya sebagai fitnah." Maksudnya, sebagai azab dan hukuman, ﴾ لِّلظَّٰلِمِينَ ﴿ "bagi orang-orang yang zhalim," terhadap diri mereka sendiri dengan melakukan kekafiran dan berbagai maksiat.
﴾ إِنَّهَا شَجَرَةٞ تَخۡرُجُ فِيٓ أَصۡلِ ٱلۡجَحِيمِ ﴿ "Sesungguhnya ia adalah sebatang pohon yang keluar dari dasar Neraka Jahim," artinya, dari tengah-te-ngahnya. Inilah tempat asal keluarnya dan tempat mulanya, yaitu tempat terburuk dan terbusuk. Dan seburuk-buruk tempat tumbuh menunjukkan sangat buruk dan hinanya tanaman itu. Maka dari itu Allah سبحانه وتعالى mengingatkan akan keburukannya dengan menjelas-kan dari mana asal tumbuhnya dan dengan menyebutkan salah satu ciri buahnya, yaitu seperti kepala setan-setan. Maka janganlah kamu menanyakan sesudah itu tentang rasa dan reaksinya di dalam rongga dan perut mereka. Tidak ada jalan pelarian bagi mereka darinya dan tidak pula ada tempat melepaskan diri. Maka dari itu Allah berfirman, ﴾ فَإِنَّهُمۡ لَأٓكِلُونَ مِنۡهَا فَمَالِـُٔونَ مِنۡهَا ٱلۡبُطُونَ ﴿ "Maka sesungguhnya mereka benar-benar memakan sebagian dari buah pohon itu, maka mereka memenuhi perutnya dengannya." Inilah hidangan para penghuni neraka, dan seburuk-buruk hidangan adalah hidangan mereka.
(67) Kemudian Allah menjelaskan minuman mereka seraya berfirman, ﴾ ثُمَّ إِنَّ لَهُمۡ عَلَيۡهَا ﴿ "Kemudian sesungguhnya bagi mereka sesudah itu" sesudah menyantap hidangan itu ﴾ لَشَوۡبٗا مِّنۡ حَمِيمٖ ﴿ "pasti mereka mendapat minuman yang bercampur dengar air yang sangat panas," artinya, air panas yang telah mencapai puncak kepanasannya (men-didih), sebagaimana FirmanNya dalam ayat yang lain,
﴾ وَإِن يَسۡتَغِيثُواْ يُغَاثُواْ بِمَآءٖ كَٱلۡمُهۡلِ يَشۡوِي ٱلۡوُجُوهَۚ بِئۡسَ ٱلشَّرَابُ وَسَآءَتۡ مُرۡتَفَقًا 29 ﴿
"Dan jika mereka meminta minum, niscaya mereka akan diberi minum dengan air seperti besi yang mendidih yang menghanguskan muka. Itulah minuman yang paling buruk dan tempat istirahat yang paling jelek." (Al-Kahfi: 29).
Dan juga FirmanNya,
﴾ وَسُقُواْ مَآءً حَمِيمٗا فَقَطَّعَ أَمۡعَآءَهُمۡ 15 ﴿
"Dan mereka diberi minuman dengan air yang mendidih sehingga memotong-motong ususnya." (Muhammad: 15).
(68) ﴾ ثُمَّ إِنَّ مَرۡجِعَهُمۡ ﴿ "Kemudian sesungguhnya tempat kembali mereka," yakni tempat tinggal, diam, dan tempat berteduh mereka ﴾ لَإِلَى ٱلۡجَحِيمِ ﴿ "benar-benar ke Neraka Jahim," agar merasakan sebagian dari azabnya yang sangat dahsyat dan panasnya yang sangat berat, yang kesengsaraannya tidak ada yang melebihinya.
(69-73) Seakan-akan dikatakan, Apa yang telah mengantar-kan kalian ke negeri ini? Maka Allah berfirman, ﴾ إِنَّهُمۡ أَلۡفَوۡاْ ﴿ "Karena sesungguhnya mereka mendapati," menemukan ﴾ ءَابَآءَهُمۡ ضَآلِّينَ 69 فَهُمۡ عَلَىٰٓ ءَاثَٰرِهِمۡ يُهۡرَعُونَ 70 ﴿ "bapak-bapak mereka dalam keadaan sesat. Lalu mereka sangat tergesa-gesa mengikuti jejak mereka itu," maksudnya, mereka segera turut melakukan kesesatan, tanpa menoleh kepada apa yang di-serukan oleh para rasul dan tidak pula kepada apa-apa yang telah diwanti-wantikan oleh kitab-kitab suci, serta tidak pula kepada perkataan orang-orang yang memberikan nasihat. Bahkan mereka menentangnya dengan mengatakan,
﴾ إِنَّا وَجَدۡنَآ ءَابَآءَنَا عَلَىٰٓ أُمَّةٖ وَإِنَّا عَلَىٰٓ ءَاثَٰرِهِم مُّقۡتَدُونَ 23 ﴿
"Sesungguhnya kami mendapati bapak-bapak kami menganut suatu agama, dan sesungguhnya kami orang-orang yang mendapat petunjuk dengan mengikuti jejak mereka." (Az-Zukhruf: 22).
﴾ وَلَقَدۡ ضَلَّ قَبۡلَهُمۡ ﴿ "Dan sesungguhnya telah sesat sebelum mereka," maksudnya, sebelum orang-orang yang menjadi alamat pembica-raan, ﴾ أَكۡثَرُ ٱلۡأَوَّلِينَ ﴿ "sebagian besar dari orang-orang yang dahulu," sedikit sekali dari mereka yang beriman dan mengambil petunjuk.
﴾ وَلَقَدۡ أَرۡسَلۡنَا فِيهِم مُّنذِرِينَ ﴿ "Dan sesungguhnya telah Kami utus pemberi-pemberi peringatan di kalangan mereka," yakni, yang mengingatkan mereka dari kesesatan, ﴾ فَٱنظُرۡ كَيۡفَ كَانَ عَٰقِبَةُ ٱلۡمُنذَرِينَ ﴿ "maka perhatikan-lah bagaimana kesudahan orang-orang yang diberi peringatan itu." Kesu-dahan mereka adalah kebinasaan, kehinaan, dan kenistaan. Maka hendaklah mereka waspada kalau masih tetap terus dalam kese-satannya, akan ditimpa seperti apa yang telah menimpa orang-orang terdahulu tersebut.
(74) Oleh karena tidak semua orang yang diberi peringatan itu sesat, bahkan di antara mereka ada yang beriman dan meng-ikhlaskan ketaatan kepada Allah, maka mereka dikecualikan oleh Allah سبحانه وتعالى dari kebinasaan, seraya berfirman, ﴾ إِلَّا عِبَادَ ٱللَّهِ ٱلۡمُخۡلَصِينَ ﴿ "Kecuali hamba-hamba Allah yang diberi keikhlasan." Maksudnya: Orang-orang yang disucikan oleh Allah dan diistimewakan dengan rahmatNya karena ketulusan mereka. Maka kesudahan mereka adalah menjadi terpuji.
Kemudian Allah menyebutkan satu contoh dari kesudahan umat-umat yang mendustakan, seraya berfirman,
La recompensa antes mencionada que Al-lah ha preparado para Sus siervos, a quienes eligió para que Le obedezcan, ¿no es acaso mejor y más virtuosa en rango y honor que el árbol de Zaqqum, que ha sido maldecido en el Corán? Es el alimento de los incrédulos, que ni sustenta ni satisface el hambre.
Yüce Allah'ın kendisine ihlas, itaat ile ibadet eden kulları için hazırladığı zikri geçen bu nimetler, makam ve ikram bakımından daha üstün ve hayırlı mıdır yoksa Kur'an'da melun olarak belirtilmiş, ne şişmanlatan ne de açlığı gideren kafirlerin yiyeceği zakkum ağacı mı?
Hồng Phúc mà Allah đã chuẩn bị cho đám bầy tôi thành tâm phục tùng Ngài được nói đến tốt hơn và huy hoàng hơn hay cây Zaqqum đáng nguyền rủa đượcThiên Kinh Qur'an mô tả là thức ăn của những kẻ vô đức tin, thức ăn mà khi ăn vào nó không làm cho no cũng không làm cho hết đói?!
62- Ziyafet olarak bu mu iyidir yoksa Zakkûm ağacı mı?
63- Biz onu zalimler için bir azap/imtihan kıldık.
64- Şüphesiz o, cehennemin dibinden çıkan bir ağaçtır.
65- Meyvesi de tıpkı şeytanların başları gibidir.
66- Onlar bu ağaçtan yiyecekler ve karınlarını ondan dolduracaklardır.
67- Sonra onun üzerine kaynar suyla karışık bir içecek vardır onlar için.
68- Sonra da dönüşleri yine cehenneme olacaktır.
69- Çünkü onlar atalarını dalalet içinde bulmuşlardı da
70- Onların peşlerinden koşturuyorlardı.
71- Andolsun ki bunlardan önce de geçmiştekilerin birçoğu sapmıştı.
72- Andolsun onlara da uyarıcılar göndermiştik.
73- Uyarılanların (ama iman etmeyenlerin) sonunun nasıl olduğuna bir bak!
74- Ancak Allah’ın ihlâsa erdirilmiş kulları müstesnâ.
62. “Ziyafet olarak bu mu iyidir?” Yani cennetliklerin, göreceklerini açıkladığımız bu nimetler mi hayırlıdır yoksa cehennemde bulunacak bütün türleri ile azap mı hayırlıdır?
Yiyeceklerin hangisi iyidir? Cennette verileceği anlatılan yiyecekler mi yoksa cehennemliklerin yiyeceği olan “Zakkûm ağacı mı?”
63. “Biz onu” küfür ve masiyetlerle kendilerine haksızlık eden “zalimler için bir azap/imtihan” azap ve ibretli bir ceza “kıldık.”
64. “Şüphesiz o, cehennemin dibinden” yani ortasından “çıkan bir ağaçtır.” Onun çıkacağı yer orasıdır. Çıkacağı yer, yerlerin en kötüsüdür. Ağacın biteceği yerin kötülüğü orada ekili olan şeyin de kötülüğüne ve değersizliğine delildir. Bundan dolayı Yüce Allah, onun nereden bittiğini haber vermekle o ağacın ne kadar kötü olduğuna dikkatimizi çekmektedir. Vereceği mahsulün niteliklerine dair anlattıkları da buöyledir:
65. “Meyvesi de şeytanların başları gibidir.” Artık bundan sonra o meyvenin tadını, onu yiyenlerin karınlarında ve iç organlarında ne gibi tahribatlara sebep olacağını hiç sorma! Üstelik onlar bundan hiçbir şekilde kurtulamayacaklar, başka bir tarafa da kaçamayacaklardır. Bundan dolayı şöyle buyurulmaktadır:
66. “Onlar bu ağaçtan yiyecekler ve karınlarını ondan dolduracaklardır.” Cehennemliklerin yiyeceği işte budur. O ne kötü bir yiyecektir! Arkasından Yüce Allah onların içeceklerini söz konusu ederek şöyle buyurmaktadır:
67. “Sonra onun üzerine” yani bu yiyeceklerin hemen arkasına “kaynar suyla” yani sıcaklığı en ileri dereceye ulaşmış sıcak bir suyla “karışık bir içecek vardır onlar için.”
Nitekim Yüce Allah, başka bir yerde şöyle buyurmaktadır:“Eğer feryad edip yardım isterlerse erimiş maden gibi yüzleri kavuran bir su ile yardımlarına varılacaktır.”(el-Kehf, 18/29); “(Hiç bu) ateşte ebediyen kalan ve bağırsaklarını paramparça eden kaynar sudan içirilen kimse gibi midir?”(Muhammed, 47/15)
68. “Sonra da dönüşleri” dönüp varacakları, kalacakları ve barınacakları yer, oranın şiddetli azabını ve pek büyük sıcağını tatmak üzere “yine cehenneme olacaktır.” Öyleki oradaki bedbahtlıktan daha ileri bir bedbahtlık olmayacaktır.
Burada:“Onların böyle bir yurda girmelerine sebep nedir?”, diye bir soru sorulmuşcasına şöyle buyrulduğunu görüyoruz:
69. “Çünkü onlar atalarını dalalet içinde bulmuşlardı da” sapıklıkta “onların peşlerinden koşturuyorlardı” süratle gidiyorlar, peygamberlerinin kendilerini çağırdıklarına dönüp bakmıyorlardı bile. İlahi kitapların kendilerini sakındırdığı şeylere ve kendilerine samimi olarak öğüt verenlerin sözlerine hiç aldırış etmiyorlardı. Aksine şu sözleri ile onlara itiraz edip duruyorlardı:“Biz atalarımızı bir din üzere bulduk ve muhakkak bizler onların izlerine uyanlarız.”(ez-Zuhruf, 43/23)
71. “Andolsun ki bunlardan” bu muhataplardan “önce de geçmiştekilerin birçoğu sapmıştı” ve onların pek azı iman etmiş ve hidâyet bulmuştu.
72. Yine “andolsun onlara da” sapıklıklarından ve dalâletlerinden dolayı “uyarıcılar göndermiştik.”
73. “Uyarılanların (ama iman etmeyenlerin) sonunun nasıl olduğuna bir bak?” Onların sonu helâk oldu, rezil ve rüsvay oldular.
O halde bunlar da sapıklıkları üzere devam etmekten sakınsınlar. Çünkü o takdirde öncekilerin başına gelenler, onların da başına gelir.
74. Uyarılanların hepsi, sapık kimseler olmadıklarından, aksine aralarından iman ederek dinlerini yalnız Allah için halis kılanlar bulunduğundan dolayı Yüce Allah, böylelerini helâk edilmekten istisnâ ederek şöyle buyurmaktadır:“Ancak Allah’ın ihlâsa erdirilmiş kulları müstesnâ” Yani Yüce Allah’ın kendilerini kurtararak ihlâsları dolayısı ile özellikle rahmetini kendilerine tahsis ettiği kimseler müstesnâdır. Onların âkıbetleri güzel olmuştur.
Daha sonra Yüce Allah yalanlayıcı ümmetlerin âkıbetlerinden bir örnek olmak üzere şöyle buyurmaktadır:
Is that aforementioned bounty which Allah has prepared for His servants whom He chose to obey Him, better and more virtuous in rank and honour, than the tree of Zaqqūm which has been cursed in the Qur’ān? It is the food of the disbelievers, which neither nourishes nor satisfies hunger.
The Tree of Zaqqum and its Companions
Here Allah asks: `Is that which He has mentioned of the delights of Paradise with its food, drink, companions and other joys better entertainment, or
أَمْ شَجَرَةُ الزَّقُّومِ
(or the tree of Zaqqum) which is in Hell' The meaning here is a specific kind of tree which is called Zaqqum. This is like the Ayah:
وَشَجَرَةً تَخْرُجُ مِن طُورِ سَيْنَآءَ تَنبُتُ بِالدُّهْنِ وَصِبْغٍ لِّلأَكِلِيِنَ
(And a tree that springs forth from Mount Sinai, that grows (produces) oil, and (it is a) relish for the eaters.) (23:20) -- which is the olive tree. This is supported by the Ayah:
ثُمَّ إِنَّكُمْ أَيُّهَا الضَّآلُّونَ الْمُكَذِّبُونَ - لاّكِلُونَ مِن شَجَرٍ مِّن زَقُّومٍ
(Then moreover, verily, -- you the erring-ones, the deniers! You, verily, will eat of the trees of Zaqqum.) (56:51-52).
إِنَّا جَعَلْنَـهَا فِتْنَةً لِّلظَّـلِمِينَ
(Truly, We have made it (as) a trial for the wrongdoers.) Qatadah said, "The tree of Zaqqum is mentioned as a test for those who are misguided. They said, `Your companion tells you that in the Fire there is a tree, but fire consumes trees.' Then Allah revealed the words:
إِنَّهَا شَجَرَةٌ تَخْرُجُ فِى أَصْلِ الْجَحِيمِ
(Verily, it is a tree that springs out of the bottom of Hell-fire.) meaning, it is nourished by the fire, for it was created from fire." Mujahid said:
إِنَّا جَعَلْنَـهَا فِتْنَةً لِّلظَّـلِمِينَ
(Truly, We have made it (as) a trial for the wrongdoers.) Abu Jahl, may Allah curse him, said, "Zaqqum means dates and butter which I eat Atazaqqamuhu." I say that the meaning of the Ayah is, "We have told you, O Muhammad, of the tree of Zaqqum as a trial with which We test the people to see who will believe and who will disbelieve." This is like the Ayah:
وَمَا جَعَلْنَا الرُّءْيَا الَّتِى أَرَيْنَـكَ إِلاَّ فِتْنَةً لِّلنَّاسِ وَالشَّجَرَةَ الْمَلْعُونَةَ فِى القُرْءَانِ وَنُخَوِّفُهُمْ فَمَا يَزِيدُهُمْ إِلاَّ طُغْيَانًا كَبِيرًا
(And We made not the vision which we showed you but a trial for mankind, and the accursed tree in the Qur'an. We warn and make them afraid but it only increases them in naught save great disbelief, oppression and disobedience to Allah) (17:60).
إِنَّهَا شَجَرَةٌ تَخْرُجُ فِى أَصْلِ الْجَحِيمِ
(Verily, it is a tree that springs out of the bottom of Hell-fire.) means, its roots grow at the bottom of Hell.
طَلْعُهَا كَأَنَّهُ رُءُوسُ الشَّيَـطِينِ
(The shoots of its fruit stalks are like the heads of Shayatin. ) this is a description of how ugly and repulsive it is. It is likened to
رُءُوسُ الشَّيَـطِينِ
(the heads of Shayatin ), even though they have never seen them, because it is a well-established idea in people's minds that devils are ugly in appearance.
فَإِنَّهُمْ لاّكِلُونَ مِنْهَا فَمَالِئُونَ مِنْهَا الْبُطُونَ
(Truly, they will eat thereof and fill their bellies therewith.) Allah mentions that they will eat of this extremely ugly tree even though its fruit tastes and smells so bad; they will be forced to eat from it because they will not find anything else to eat except this tree and similar things, as Allah says:
لَّيْسَ لَهُمْ طَعَامٌ إِلاَّ مِن ضَرِيعٍ - لاَّ يُسْمِنُ وَلاَ يُغْنِى مِن جُوعٍ
(No food will there be for them but a poisonous thorny plant, Which will neither nourish nor avail against hunger.) (88:6 -7).
ثُمَّ إِنَّ لَهُمْ عَلَيْهَا لَشَوْباً مِنْ حَمِيمٍ
(Then on the top of that they will be boiling Hamim) Ibn `Abbas, may Allah be pleased with him, said, "This means they will be given boiling Hamim to drink after they have eaten from Zaqqum." According to another report, he said that this means a mixture made from boiling water. Someone else said that it means boiling water will be mixed with pus and offensive discharges that leak from their private parts and eyes. Ibn Abi Hatim recorded that Sa`id bin Jubayr said, "When the people of Hell get hungry, they will ask for food from the tree of Zaqqum. They will eat from it, then the skin of their faces will fall off, If someone were to pass by, he would recognize them from their faces. Then thirst will be sent upon them, so they will ask to be given something to drink, and they will be given water like boiling oil that has been heated to the ultimate degree. When it is brought near to their mouths, the flesh of their faces from which the skin has fallen off will be baked by its heat, and whatever is in their stomachs will melt. They will walk with their guts falling out and with their skin falling off, then they will be beaten with hooked rods of iron. Then every part of their bodies will burst into loud lamentations.
ثُمَّ إِنَّ مَرْجِعَهُمْ لإِلَى الْجَحِيمِ
(Then thereafter, verily, their return is to the flaming fire of Hell.) means, after that interval, they will be sent back to the burning fire, searing heat and scorching flames, and they will rotate between the one and the other. This is like the Ayah,
يَطُوفُونَ بَيْنَهَا وَبَيْنَ حَمِيمٍ ءَانٍ
(They will go between it (Hell) and the fierce boiling water!) (55:44). Qatadah recited this Ayah when discussing this Ayah. This is a good interpretation. `Abdullah bin Mas`ud recited it differently, with the meaning "Their return in the afternoon." `Abdullah, may Allah be pleased with him, used to say: "By the One in Whose Hand is my soul, midday on the Day of Resurrection will not come until the people of Paradise will be in Paradise and the people of Hell will be in Hell." Then he recited:
أَصْحَـبُ الْجَنَّةِ يَوْمَئِذٍ خَيْرٌ مُّسْتَقَرّاً وَأَحْسَنُ مَقِيلاً
(The dwellers of Paradise will, on that Day, have the best abode, and have the fairest of places for repose) (25:24). Allah's saying;
إِنَّهُمْ أَلْفَوْاْ ءَابَآءَهُمْ ضَآلِّينَ
(Verily, they found their fathers on the wrong path;) means, `We will punish them for that because they found their fathers following misguidance and they followed them with no evidence or proof.' Allah says:
فَهُمْ عَلَى ءَاثَارِهِمْ يُهْرَعُونَ
(So they (too) hastened in their footsteps!) Mujahid said, "This is like running." Sa`id bin Jubayr said, "They followed ignorance and foolishness."
Pa, je li bolje ući u Džennet i uživati u blagodatima koje je Gospodar pripremio Svojim poslušnim robovima ili ući u paklenu vatru i jesti odvratne plodove ružnog drveta Zekkum, kojima će se hraniti nevjernici u Vatri, a koje ne može ni udebljati ni glad utoliti?
Şüphesiz biz bu ağacı, küfür ve günahlarla kendilerine zulmedenler için bir fitne kıldık. Öyle ki onlar: "Muhakkak ateş, ağaçları yakıp kül eder, ağaçların orada bitmesi imkânsızdır." derlerdi.
Svevišnji Allah učinio je da drvo Zekkum bude iskušenje onima koji su sebi nasilje učinili ne vjerujući i griješeći; onima koji su rekli da u vatri ne može postojati stablo jer vatra sagorijeva drvo.
In verità, abbiamo reso questa pianta una tentazione con la quale vengono messi alla prova coloro che trasgrediscono con la miscredenza e i peccati, quando dissero: "In verità il fuoco brucia la pianta e non può sorgere in esso"
Nous avons fait de cet arbre un trouble pour ceux qui commettent l'injustice de la mécréance et des péchés, puisqu'ils disent: Le feu consume les arbres et c'est pour cette raison que cet arbre ne peut pousser en Enfer.
I have made this tree a trial, with which those who do wrong through disbelief and sins are tested, when they say: “Indeed, fire consumes trees, so it is impossible that it grows in the hellfire.”
Quả thật, TA tạo ra loại cây Zaqqum để trừng trị những tên sai quấy bởi sự vô đức tin và việc làm tội lỗi của chúng và bởi vì chúng đã từng nói: "Quả thật, lửa làm sẽ ăn cây cối chứ cây cối không thể mọc lên trong lửa được."
Al-lah ha creado este árbol como una prueba para que, aquellos que hacen lo malo a causa de la incredulidad y los pecados, sean probados cuando digan: “En realidad, el fuego consume árboles, por lo que es imposible que crezca en el fuego del infierno”.
Sesungguhnya Kami menjadikan pohon ini sebagai fitnah untuk menguji orang-orang yang zalim dengan kekufuran dan kemaksiatan karena mereka berkata, "Api pasti memakan pohon, sehingga tidak mungkin ada pohon yang tumbuh di dalam api."
In verse 63, it was said: إِنَّا جَعَلْنَاهَا فِتْنَةً لِّلظَّالِمِينَ (We have made it [ the tree of zaqqum ] a test ['fitnah'] for the unjust). Here, according to some commentators, فِتْنَةً (fitnah) means punishment, that is, 'have turned this tree into a source of punishment.' But, most commentators say that it is more appropriate to translate 'fitnah' at this place as 'trial' or 'test'. The purpose here is to say that Allah wishes to test as to who believes in it, and who ridicules it. Consequently, what happened was that the disbelievers of Arabia failed this test. Rather than fear this punishment and believe, they opted for the method of confrontation and ridicule. According to Hadith narrations, when the verses of the Qur'an in which it has been mentioned that the disbelievers will be made to eat the fruit of zaqqum, Abu Jahl said to his accomplices: "Your friend (Sayyidna Muhammad al-Mustafa ﷺ) says that there is a tree in the Fire - although, fire eats the tree - while we, by God, do know this much that zaqqum is the name of butter-topped dates. So, come and eat this date and butter" (ad-Durr-ul-Manthur, p. 277, v. 5). In fact, in the language of the Berbers, dates topped with butter or cream were known as zaqqum, therefore, Abu Jahl made use of this opportunity to ridicule the prophet of Islam. To the two things he said,
Tunay na Kami ay gumawa sa punong-kahoy na ito bilang pagsubok na ipansusubok sa mga tagalabag sa katarungan dahil sa kawalang-pananampalataya at mga pagsuway yayamang nagsabi sila: "Tunay na ang Apoy ay kakain sa mga punong-kahoy kaya hindi maaaring tumubo ang mga ito roon."
Allah Ta'ala gave an answer in a single sentence by saying: إِنَّهَا شَجَرَةٌ تَخْرُجُ فِي أَصْلِ الْجَحِيمِ (That is a tree that comes out in the bottom of Jahannam - 37:64). Thus, neither does it mean date and butter, nor the objection as to how could a tree survive in fire hold valid - particularly when that tree owes its very origin to the fire itself. Hence, Allah Ta ala has placed such properties in it that instead of getting burnt in fire, it is actually nurtured by it. For example, there are many life forms that would survive only in fire that does not burn them, in fact, makes them grow.
Tunay na ang punong-kahoy na zaqqūm ay isang punong-kahoy na karima-rimarim ang tinutubuan sapagkat ito ay isang punong-kahoy na lumalabas sa kailaliman ng Impiyerno.
Şüphesiz zakkum ağacı, pis yerde biten kötü bir ağaçtır ve cehennemin dibinin derinliklerinden çıkar.
L'arbre Az-Zaqqûm est un arbre détestable qui pousse au fond de l'Enfer.
Indeed, the tree of Zaqqūm is a disgusting tree, and is one that comes out of the depth of hell.
Sesungguhnya pohon zaqqūm adalah pohon yang akarnya busuk, ia adalah pohon yang tumbuh di dasar api neraka Jahim.
Quả thật, loại cây Zaqqum là một loại cây sần sùi gai gốc và nó được mọc ra từ đáy của Hỏa Ngục.
De hecho, el árbol de Zaqqum es un árbol repugnante y crece en la profundidad del infierno.
In verità, la pianta di Zaǭǭūm è una pianta di infauste origini, poiché è una pianta che cresce nel fondo dell'Inferno.
Zekkum je drvo odvratnih plodova koje raste u dnu Džehennema.
I frutti che produce hanno un aspetto spregevole come le teste dei demoni, è spiacevole alla vista, e ciò indica che il suo gusto sia riprovevole.
Buah yang dihasilkannya sangat memuakkan pemandangan, ia seperti kepala setan. Buruknya pemandangan menunjukkan buruknya apa yang terkandung di dalamnya. Ini artinya bahwa buahnya berasa sangat busuk.
Plod džehennemskog drveta Zekkum neopisivo ružno izgleda, sličan je šejtanskim glavama, pa je njegov okus izuzetno neprijatan.
Los frutos que salen de él son de apariencia desagradable, como las cabezas de los demonios. La apariencia horrorosa es un signo de lo repugnante de su sabor.
The fruits that come out of it are ugly in appearance, like the heads of satans. The ugliness in appearance is a sign of ugliness in nature, which means they revolting in taste.
Zakkum ağacından çıkan meyve şeytanların başları gibi çirkin görünümlüdür. Şeklinin çirkinliği, haliyle de kendisinden haber verilenin çirkin olduğuna işaret eder. Bundan maksat, onun meyvesinin tadının pis olduğudur.
Quả của cây Zaqqum mọc ra với hình dạng trông giống như những cái đầu của lũ Shaytan, nó trong thật xấu xí và kinh tởm có nghĩa là vị của nó rất kinh tởm.
Ses fruits sont hideux et ressemblent à des têtes de démons. Or cette apparence hideuse indique que le goût est abominable.
Ang mga bunga nitong lumalabas mula rito ay kasuklam-suklam ang anyo, na para bang ang mga iyon ay mga ulo ng mga demonyo. Ang kapangitan ng anyo ay isang patunay sa kapangitan ng pinatutungkulan. Ito ay nangangahulugan na ang mga bunga nito ay karima-rimarim ang lasa.
By saying: طَلْعُهَا كَأَنَّهُ رُءُوسُ الشَّيَاطِينِ (Its fruits are like the heads of the shaitans.- 65), the fruits of zaqqum have been likened to the heads of the satans. Some commentators have translated the word: الشَّيَاطِينِ (ash-shayatin) in this verse as 'serpents' since the fruit of zaqqum resembles the hood of the serpent. Therefore, in Urdu and Hindi too, it is called 'nagphan' (hood of the serpent) for this very reason. But most
commentators have said that the word: الشَّيَاطِينِ (ash-shayatin) here should be taken in its well-recognized sense. Thus, it would mean that, in its ugliness, the fruit of zaqqum is like the head of the satans. Now, let there be no doubt here that nobody has seen the Shaitan, why then, would something be likened to him? The reason is that it is an imaginative simile. Speaking metaphorically, things ugly and grotesque are commonly likened to Shaitans, Jinns and ghosts. The purpose is only to express an extreme degree of ugliness. The simile used here is also of this very nature. (Ruh-ul-Ma’ ani and others).
The sense of the rest of the verses is clear from their translation.
Saka tunay na ang mga tagatangging sumampalataya ay talagang mga kakain mula sa mga bunga nitong mapait na pangit, at mga pupuno mula rito ng mga tiyan nilang hungkag.
Nevjernici će se u paklenoj vatri hraniti plodom ukletog drveta Zekkum i njime puniti svoje prazne trbuhe.
Les mécréants mangeront de ces fruits amers et écœurants et en empliront leurs ventres vides.
Şüphesiz kâfirler bu ağacın acı ve çirkin meyvesinden yerler ve boş olan karınlarını bununla doldururlar.
Indeed, the disbelievers will eat from its bitter, ugly fruits, and fill their empty bellies with them.
Quả thật, những tên vô đức tin sẽ ăn trái Zaqqum cực đắng đó và chúng sẽ nhét đầy vào cái bụng đang đói trống rỗng của chúng.
Sesungguhnya orang-orang kafir benar-benar akan memakan buahnya yang pahit dan getir, mereka akan memenuhi perut mereka yang kosong dengannya.
Perché i miscredenti mangeranno il suo spregevole frutto amaro e ne riempiranno i loro stomaci vuoti.
De hecho, los incrédulos comerán de sus frutos amargos y repugnantes, y llenarán sus vientres vacíos con ellos.
Sesudah mereka memakanya, mereka minum minuman yang sangat busuk, panah dan menjijikkan.
Y después de haberlos comido, beberán un cóctel hirviendo asqueroso.
Rồi sau khi đã ăn trái cực đặng đó, chúng được cho uống một loại nước dơ cực nóng.
Poi dopo che avranno mangiato, avranno da bere un miscuglio spregevole e ardente.
Puis après avoir mangé cette nourriture, ils ingurgiteront une boisson faite d'un mélange de liquides nauséabonds et bouillants.
Then, after having eaten them, they will have a disgusting, boiling cocktail to drink.
Nakon toga će oni što nisu vjerovali biti pojeni odvratnom, vrelom tekućinom.
Sonra onlar zakkum ağacından yediklerinin üzerine sıcak iğrenç bir karışım içerler.
Pagkatapos tunay na sila, matapos ng pagkain nila mula rito, ay may ukol sa kanila na isang inuming hinaluan, na pangit, na mainit.
Pagkatapos tunay na ang pagbabalik nila matapos niyon ay talagang tungo sa pagdurusa sa Impiyerno sapagkat sila ay magpapalipat-lipat mula sa isang pagdurusa patungo sa isang pagdurusa.
Ils retourneront ensuite à leur châtiment en Enfer afin de subir des supplices successifs.
Budući da će oni koji nisu vjerovali biti izlagani raznim vrstama patnji, bit će poslije toga vraćeni u oganj.
Kemudian sesudah itu tempat kembali mereka adalah azab neraka Jahim, mereka berpindah dari satu azab ke azab lainnya.
Sau đó, chúng được đưa vào Hỏa Ngục trở lại, chúng phải chịu từ hình phạt này đến hình phạt khác.
Entonces, después de aquello regresarán al castigo del infierno; pasarán de un castigo a otro.
Bundan sonra onlar, cehennem azabına dönerler. Böylece bir azaptan diğer bir başka azaba geçerler.
Then, their return after that will be to the punishment of hell; they will move from one punishment to another.
Poi, in verità, dopo di ciò il loro destino sarà la punizione dell'inferno, dove passeranno da una punizione all'altra.
Sesungguhnya orang-orang kafir itu mendapati nenek moyang mereka sebagai orang-orang yang tersesat dari jalan petunjuk, lalu mereka mengikuti nenek moyang mereka tersebut karena taklid tanpa memiliki hujah apa pun.
Gerçekten o kâfirler, babalarını hidayet yolundan sapmış kimseler olarak bulmuşlardı. Delile dayanarak değil onları taklit ederek örnek aldılar.
Quả thật, những kẻ vô đức tin này đã thấy tổ tiên của chúng đi lạc khỏi con đường Chỉ Đạo nhưng chúng vẫn đi theo cách mù quáng.
Oni koji su bili nevjernici u Allahovu Objavu i odbijali da slijede Muhammeda, sallallahu alejhi ve sellem, i da vjeruju u sve poslanike, zatekli su svoje pretke na stranputici, u zabludi i širku, pa su ih u tome slijepo slijedili.
In verità, questi miscredenti trovarono i loro padri sviati dalla Retta Via, e così li seguirono per pura imitazione, e non perché possedevano qualche prova.
Indeed, these disbelievers found their forefathers astray from the path of guidance and followed them blindly without proof of their truth.
Estos incrédulos vieron a sus antepasados extraviados del camino de la guía y los siguieron ciegamente sin prueba de su verdad.
Ces mécréants ont trouvé leurs ancêtres dans l'égarement et les ont donc suivis par imitation et non sur la base de preuves.
Tunay na ang mga tagatangging sumampalataya na ito ay nakatagpo sa mga magulang nila na mga naliligaw palayo sa daan ng kapatnubayan saka tumulad sila sa mga iyon bilang paggaya-gaya hindi ayon sa katwiran.
So they hastily followed the footsteps of their forefathers in deviance, as if they were harassed and forced into doing so.
Kaya sila ay sumusunod sa mga bakas ng mga magulang nila sa kaligawan habang mga nagmamadali.
Essi si affrettano a seguire le orme dei loro antenati nella perdizione.
Onlar, sapıklıkta babalarının izinden süratle koşturuyorlardı.
Thế nhưng chúng vẫn nhanh chân theo gót của tổ tiên họ trên con đường lạc lối.
De modo que siguieron apresuradamente los pasos de sus antepasados en sus desviaciones, como si los hostigaran y los obligaran a hacerlo.
Mereka menelusuri jejak nenek moyang mereka dalam kesesatan dengan semangat, solah-olah mereka digiring untuk mengikuti nenek moyang mereka, dipaksa untuk melakukan demikian.
Dakle, svoje su pretke u zabludi dosljedno slijedili.
Ils s'empressent donc de les suivre dans l'égarement.
Và quả thật, đa số người trước chúng đều bị lầm lạc, chư không phải riêng đám dân của Ngươi - hỡi Thiên Sứ - là cộng đồng đầu tiên bị lầm lạc.
Ey Resul! İlk haktan sapan senin ümmetin değil. Ant olsun, onlardan önce eski milletlerin çoğu sapıklığa düştü.
Bien avant eux, de nombreux anciens se sont égarés. Ton peuple n'est donc pas le premier à s'être égaré, ô Messager.
Verily, the majority of people before them also went astray. So O Messenger, those to whom you have been sent are not the first to go astray.
Talaga ngang naligaw bago nila ang higit na marami sa mga sinauna, kaya ang mga kababayan mo, O Sugo, ay hindi ang una sa mga naligaw na mga kalipunan.
Sungguh telah tersesat sebelum mereka kebanyakan dari orang-orang terdahulu, sehingga Kaummu -wahai Rasul- bukan orang pertama yang tersesat dari umat manusia.
Poslaniče islama, narodi koji živješe prije nevjernikā iz plemena Kurejš većinom su bili u zabludi, nisu spoznali Pravu stazu. Tvoji sunarodnici nisu prvi narod koji je s Pravog puta skrenuo.
En verdad, la mayoría de los pueblos que los precedieron también se descarriaron. Entonces, Mensajero, aquellos a quienes has sido enviado no son los primeros en descarriarse.
E la maggior parte dei loro antenati venne sviata prima di loro. Il tuo popolo, o Messaggero, non è il primo popolo ad essere stato sviato.
Talaga ngang nagsugo sa gitna ng mga kalipunang sinaunang iyon ng mga sugong nagpapangamba sa kanila sa pagdurusang dulot ni Allāh ngunit tumanggi silang sumampalataya.
Tako je bilo, premda im je Sveznajući Allah slao vjerovjesnike da ih opominju na kaznu u Vatri i zastrašuju Allahovom srdžbom. Oni su i dalje bili nevjernici.
Nous avons envoyé à ces anciens peuples des Messagers qui les menaçaient du châtiment d'Allah mais ils préfèrent mécroire.
Sungguh Kami telah mengutus pada umat-umat terdahulu para Rasul yang memperingatkan mereka dari azab Allah, maka mereka kafir.
Ant olsun ki, önceki ümmetlere onları Allah'ın azabından korkutan resuller göndermemize rağmen onlar yine de Allah'ı küfrettiler.
E inviammo ai popoli del passato dei messaggeri che incutevano loro timore della punizione di Allāh, ma rinnegarono.
Verily, I sent to the previous nations messengers who would warn them of the punishment of Allah, but they disbelieved.
Và quả thật, TA đã cử phái các Sứ giả trong những cộng đồng đầu tiên đó đến để cảnh báo về sự trừng phạt của Allah nhưng bọn chúng đã phủ nhận.
En verdad, Al-lah envió mensajeros a las naciones anteriores para que les advirtieran de Su castigo, pero no creyeron.
Bởi thế, Ngươi hãy nhìn xem - hỡi Thiên Sứ - kết cuộc của những kẻ được cảnh báo đã xảy ra như thế nào khi chúng không đáp lại lời cảnh báo của họ. Rồi đây, chúng sẽ bị đày vào Hỏa Ngục, chúng sẽ mãi mãi ở trong đó bởi sự vô đức tin và phủ nhận các Sứ giả được gửi đến với chúng.
¡Mensajero, observa cuál fue el resultado de las naciones que fueron advertidas por sus mensajeros, pero que no aceptaron sus amonestaciones! De hecho, su consecuencia fue entrar en el fuego del infierno y tener que vivir en él para siempre, debido a su incredulidad y su rechazo hacia los mensajeros.
Poslaniče, zato razmisli o tome kako su skončali nevjernički narodi, koje su poslanici upozoravali, ali ih oni nisu slijedili! Skončali su u džehennemskoj vatri, u kojoj će vječno ostati, jer su bili nevjernici i jer su poslanike u laž ugonili.
Regarde, ô Messager, quelle fut la fin des peuples qui n'ont pas tenu compte des avertissements de leurs messagers. Leur fin fut d'entrer en Enfer et d'y demeurer éternellement pour avoir été mécréants et pour avoir traité de menteurs leurs messagers.
Ey Resul! Resullerinin uyardığı ve o uyarılara icabet etmeyen kavimlerin sonlarının nasıl olduğuna bir bak. Şüphesiz onların küfürleri ve resullerini yalanlamaları sebebiyle sonları cehenneme girip orada ebedî kalmak oldu.
O Messenger! See what the outcome was of the nations who were warned by their messengers but did not accept their warning! Indeed, their outcome was entering into the hellfire having to live in it forever due to their disbelief and rejection of their messengers.
Lihatlah -wahai Rasul- bagaimana akhir dari kaum yang telah diperingatkan oleh rasul-rasul mereka namun mereka tetap tidak merespon peringatan tersebut. Sesungguhnya akhir nasib mereka adalah masuk neraka, mereka kekal di dalamnya karena kekufuran dan pendustaan mereka kepada para rasul.
Kaya tumingin ka, O Sugo, kung papaano naging ang wakas ng mga taong binalaan ng mga sugo nila ngunit hindi sila tumugon sa mga iyon. Tunay na ang wakas nila ay ang pagpasok sa Apoy bilang mga mananatili roon dahilan sa kawalang-pananampalataya nila at pagpapasinungaling nila sa mga sugo nila,
Osserva, o Messaggero, quale fu la fine di quei popoli che vennero avvertiti dai loro messaggeri e che non risposero. In verità, la loro fine fu l'ingresso nel Fuoco per l'eternità, a causa della loro miscredenza e per aver rinnegato i loro messaggeri.
Tranne quelli che sono stati salvati da Allāh per aver creduto in Lui, e che si sono salvati dalla punizione, destino dei rinnegatori miscredenti.
Kecuali orang-orang yang Allah pilih untuk beriman kepada-Nya, sesungguhnya mereka adalah orang-orang yang selamat dari azab yang merupakan akhir dari nasib orang-orang kafir yang mendustakan itu.
A iskrenim Allahovim robovima, koji su samo Allahu robovali i samo Njemu bili poslušni, Allah, džellešanuhu, ukazao je Svoju dobrotu i milost. Njih je Allah spasio kraja koji čeka nevjernike poricatelje.
maliban sa mga itinangi ni Allāh sa pananampalataya sa Kanya sapagkat tunay na sila ay mga maliligtas mula sa pagdurusa na siyang magiging wakas ng mga tagapagpasinungaling na mga tagatangging sumampalataya.
Ancak Yüce Allah'ın ihlaslı bir şekilde iman etmeyi muvaffak kıldığı kulları bundan müstesnadır. Şüphesiz bu kullar, yalanlayıcı kâfirlerin sonları olan azaptan kurtuluşa eren kimselerdir.
Except for those whom Allah chose to believe in Him and His oneness; they were saved from the punishment which was the outcome of the disbelieving rejectors.
It is stated in the Quran that there will be a Zaqqum tree in hell and that its fruits will be eaten by the inmates of hell when they are overwhelmed by hunger. (See 56: 52). When this revelation was made in the Quran, the people of ancient Arabia started mocking it. One of the chiefs said, ‘How can a tree grow amidst the fire of hell?’ Another chief said, ‘Muhammad is terrifying us by talking of Zaqqum, when the fact is that dates and butter are called Zaqqum, in the Berber language.’ Abu Jahl took some people home and asked his maidservant to bring some dates and butter and when they were brought, he said to his companions, ‘Eat this. This is the Zaqqum with which you are being threatened by Muhammad.’ (Tafsir al-Mazhari). Such Quranic statements were misused by unbelievers to demonstrate the untrustworthiness of the Quran. God might well have refrained from using such a word as would give unbelievers the opportunity to raise unnecessary issues, but He did not do so. The reason is that this creates the very situation in which a man is meant to be tried. In order to achieve salvation, he has to prove that by avoiding unnecessary issues he has given his full attention to the truth; that, by carefully avoiding misunderstandings, he has managed to discover the real purpose of the argument; that he has concentrated entirely on facts, although there were many opportunities for his mind to be diverted from them. God’s selected few are those who rise above traditional religion and discover the real Truth; who rise above outward appearances and realise the real meaning of occurrences; who recognise God’s representative and become his supporters.
Il sera fait exception de ceux qu'Allah a élus afin qu’ils croient en Lui. Ils seront sauvés du châtiment décrété comme destination finale de ces dénégateurs mécréants.
Excepto aquellos a quienes Al-lah escogió para que crean en Él y en Su unicidad. Ellos fueron salvados del castigo, que fue el resultado de los incrédulos por rechazar la verdad.
Ngoại trừ những ai thành tâm với Allah trong đức tin nơi Ngài. Quả thật, họ sẽ được cứu rỗi khỏi sự trừng phạt, cái mà nó là kết cuộc của những kẻ phủ nhận và vô đức tin.
"Sesungguhnya Nuh telah menyeru Kami; maka sesungguh-nya (Kami adalah) sebaik-baik yang memperkenankan (doa). Dan Kami telah menyelamatkannya dan pengikutnya dari bencana yang besar. Dan Kami jadikan anak cucunya orang-orang yang melan-jutkan keturunan. Dan Kami abadikan untuk Nuh itu di kalangan orang-orang yang datang kemudian; 'Kesejahteraan dilimpahkan atas Nuh di seluruh alam.' Sesungguhnya demikianlah Kami mem-berikan balasan kepada orang-orang yang berbuat baik. Sesung-guhnya dia termasuk di antara hamba-hamba Kami yang beriman. Kemudian Kami tenggelamkan orang-orang yang lain." (Ash-Shaffat: 75-82).
(75-82) Allah سبحانه وتعالى mengabarkan tentang hamba dan Rasul-Nya, yaitu Nuh عليه السلام, rasul pertama, yaitu bahwasanya ketika beliau mengajak kaumnya kepada Allah dalam jangka waktu yang sangat panjang, namun seruan Nuh hanya makin menambah mereka makin jauh, dan Nuh pun telah berdoa kepada Rabbnya seraya mengatakan,
﴾ رَّبِّ لَا تَذَرۡ عَلَى ٱلۡأَرۡضِ مِنَ ٱلۡكَٰفِرِينَ دَيَّارًا 26 ﴿
"Ya Rabbi, janganlah Engkau biarkan seorang pun di antara orang-orang kafir itu tinggal di atas bumi." (Nuh: 26). Dan ia juga berkata,
﴾ رَبِّ ٱنصُرۡنِي عَلَى ٱلۡقَوۡمِ ٱلۡمُفۡسِدِينَ 30 ﴿
"Ya Rabb, tolonglah aku atas kaum yang membuat kerusakan."[73]
Lalu Allah سبحانه وتعالى mengabulkan doanya dan Allah memuji DiriNya seraya berfirman, ﴾ فَلَنِعۡمَ ٱلۡمُجِيبُونَ ﴿ "maka sesungguhnya (Kami adalah) sebaik-baik yang memperkenankan," bagi doa orang-orang yang ber-doa dan mendengarkan doa dan sikap merendahkan diri mereka kepadaNya. Allah mengabulkan doa Nabi Nuh عليه السلام sesuai dengan apa yang beliau mohon. Allah menyelamatkannya dan keluarganya dari bencana yang sangat besar dan menenggelamkan seluruh orang-orang kafir dan menyisakan anak keturunannya yang kemudian menjadi pengganti silih berganti, sehingga seluruh manusia (yang ada saat ini) berasal dari keturunan nabi Nuh عليه السلام. Dan Allah سبحانه وتعالى menjadikan pujian yang baik dan berlanjut bagi Nabi Nuh عليه السلام hingga zaman manusia-manusia yang terakhir datang. Yang demi-kian itu karena dia adalah orang yang ihsan dalam beribadah kepada Sang Pencipta dan muhsin (berbuat baik) kepada sesama manusia. Inilah Sunnah Allah سبحانه وتعالى pada orang-orang yang berbuat ihsan, yaitu menebarkan pujian baik bagi mereka menurut kadar ihsan (kebaikan) mereka.
Dan FirmanNya, ﴾ إِنَّهُۥ مِنۡ عِبَادِنَا ٱلۡمُؤۡمِنِينَ ﴿ "Sesungguhnya dia termasuk di antara hamba-hamba Kami yang beriman," menunjukkan bahwa iman merupakan kedudukan manusia yang tertinggi, ia mencakup seluruh syariat-syariat agama, prinsip-prinsip dan cabang-cabang-nya, karena Allah memuji manusia-manusia pilihanNya karena imannya tersebut.
Quả thật, Nabi Nuh - cầu xin bình an cho Người - đã cầu xin TA trừng phạt đám dân phủ nhận Y và TA là Đấng Ưu Việt trong sự đáp lại nên TA đã nhanh đáp lại lời cầu xin của Y trong việc trừng phạt chúng.
Commentary
In the previous verses, it was said that Allah had sent messengers to warn the earlier communities as well, but most of the people did not listen to them, therefore, they met a very sad end. Now, from here details of that brief statement made earlier are being given. As a corollary, events relating to several noble prophets have been narrated. Mentioned first in these verses was Sayyidna Nuh (علیہ السلام) . The event relating to Sayyidna Nuh (علیہ السلام) has appeared in Surah Hud (11) with sufficient details. A few things connected with the explanation of these very verses particularly are being taken up here.
In verse 75, it was said: وَلَقَدْ نَادَانَا نُوحٌ (And Nuh did call Us). According to most commentators, it means either the prayer of Sayyidna Nuh (علیہ السلام) mentioned in Surah Nuh: رَّبِّ لَا تَذَرْ عَلَى الْأَرْضِ مِنَ الْكَافِرِينَ دَيَّارًا (My Lord, do not leave on earth even a single inhabitant (surviving) from the disbelievers - 71:26), or that which appears in Surah Al-Qamar: أَنِّي مَغْلُوبٌ فَانتَصِرْ (I am overpowered, so defend me - 54:10). Sayyidna Nuh , 41 had made this prayer at a time when his people had crossed all limits in being wicked and unruly to him and had gone as far as conspiring to kill him.
Il nostro Profeta, pace su di lui, Ci ha invocato quando invitò il suo popolo, che lo smentì, e Noi siamo i Migliori Esauditori, e Noi esaudimmo immediatamente la sua implorazione in loro sfavore.
Peygamber olarak görevlendirdiğimiz Nuh, kendisini yalanlayan kavmine beddua ettiği zaman, doğrusu biz onlara olan duasını süratli bir şekilde kabul ettik.
Nabi Kami, Nuh -'alaihissalām- berdoa kepada Kami ketika dia mendoakan kebinasaan atas kaumnya yang mendustakannya. Sungguh, sebaik-baik yang menjawab doa adalah Kami dan Kami telah bergegas mengabulkan doa kebinasaanya atas mereka.
En verdad, el Profeta Noé u clamó a Al-lah cuando suplicó contra su pueblo, que lo había rechazado. Al-lah respondió rápidamente a su súplica contra su pueblo, puesto que Él es el mejor de aquellos que responden las peticiones.
Notre prophète Noé Nous a invoqué contre son peuple qui l'a traité de menteur et Nous étions le Meilleur Répondeur, puisque Nous l'avons rapidement exaucé.
Poslanik Nuh, alejhis-selam, obratio se Svemogućem Allahu molbom u teškoj nedaći koja ga je zadesila, da mu pomogne protiv njegovih sunarodnika nevjernika – Allah mu se ubrzo odazvao.
Verily, My Prophet Noah (peace be upon him) called out to Me when he supplicated against his people who had rejected him. I am the best of answerers; I quickly answered his supplication against his people.
Nuh and His People
When Allah tells us about how most of the early people went astray from the path of salvation, He starts the detailed explanation of that with the story of Nuh and the rejection of his people. Only a few of Nuh's people believed in him, despite the long period of time he spent among them. He stayed among them for one thousand years less fifty, and after he stayed among them for so long and their disbelief became too much for him to bear -- for every time he called them, they turned away from him even more -- he prayed to his Lord saying, "I have been overcome, so help (me)!" So Allah became angry because Nuh was angry with them. He says:
وَلَقَدْ نَادَانَا نُوحٌ فَلَنِعْمَ الْمُجِيبُونَ
(And indeed Nuh invoked Us, and We are the best of those who answer.)
وَنَجَّيْنَـهُ وَأَهْلَهُ مِنَ الْكَرْبِ الْعَظِيمِ
(And We rescued him and his family from the great distress.) means, their disbelief and their insults.
وَجَعَلْنَا ذُرِّيَّتَهُ هُمُ الْبَـقِينَ
(And, his progeny, them We made the survivors.) `Ali bin Abi Talhah reported that Ibn `Abbas, may Allah be pleased with him, "There was no one left apart from the offspring of Nuh, peace be upon him." Sa`id bin Abi `Arubah said, narrating from Qatadah concerning the Ayah,
وَجَعَلْنَا ذُرِّيَّتَهُ هُمُ الْبَـقِينَ
(And, his progeny, them We made the survivors.) "All people descended from the offspring of Nuh, peace be upon him." At-Tirmidhi, Ibn Jarir and Ibn Abi Hatim narrated from Samurah, may Allah be pleased with him, that the Prophet said, concerning the Ayah,
وَجَعَلْنَا ذُرِّيَّتَهُ هُمُ الْبَـقِينَ
(And, his progeny, them We made the survivors):
«سَامُ، وَحَامُ، وَيَافِث»
(Sam, Ham and Yafith.) Imam Ahmad recorded from Samurah, may Allah be pleased with him, that the Messenger of Allah ﷺ said:
«سَامُ أَبُو الْعَرَبِ، وَحَامُ أَبُو الْحَبَشِ، وَيَافِثُ أَبُو الرُّوم»
(Sam was the father of the Arabs, Ham was the father of the Ethiopians and Yafith was the father of the Romans.)" This was also recorded by At-Tirmidhi. What is meant here by Romans is the original Romans, i.e., the Greeks who claimed descent from Ruma (Roma) the son of Liti, the son of Yunan, the son of Yafith, the son of Nuh, peace be upon him.
وَتَرَكْنَا عَلَيْهِ فِى الاٌّخِرِينَ
(And left for him among the later generations. ) Ibn `Abbas, may Allah be pleased with him, said, "He is remembered in a good way." Mujahid said this means "An honorable mention by all the Prophets." Qatadah and As-Suddi said, "Allah caused him to be praised constantly by others." Ad-Dahhak said it means "Salam and praise."
سَلَـمٌ عَلَى نُوحٍ فِى الْعَـلَمِينَ
(Salam (peace!) be upon Nuh among the all creatures!) This explains for us the extent of the honorable mention and praise, for he is greeted with peace by all groups and nations.
إِنَّا كَذَلِكَ نَجْزِى الْمُحْسِنِينَ
(Verily, thus We reward the gooddoers.) means, `This is how We reward those of Our servants who do deeds of obedience to Allah. We gave him an honorable mention so that after he died he is still remembered in a manner that befits his status.' Then Allah says:
إِنَّهُ مِنْ عِبَادِنَا الْمُؤْمِنِينَ
(Verily, he Nuh was one of Our believing servants.) meaning, one of the sincere believers in the Oneness of Allah, one of those who had certain faith.
ثُمَّ أَغْرَقْنَا الاٌّخَرِينَ
(Then We drowned the others. ) means, `We destroyed them, and there was no trace whatsoever left of them, and they are only known by this unfavorable description.'
Talaga ngang dumalangin sa Amin ang propeta Naming si Noe – sumakanya ang pagbati ng kapayapaan – nang nag-anyaya siya sa mga kababayan niya na nagpasinungaling sa kanya, saka talagang kay inam Kami, ang Tagatugon, sapagkat nagdali-dali Kami sa pagsagot sa panalangin niya laban sa kanila.
75- Andolsun ki Nuh Bize seslen(ip dua et)mişti. Biz (duaya) ne güzel karşılık veririz!
76- Biz onu ve ehlini o büyük felaketten kurtardık.
77- Geride yalnız onun zürriyetini baki kıldık.
78- Sonra gelenler arasında ona (iyi bir nam) bıraktık.
79- Âlemler içinde Nûh’a selâm olsun!
80- Şüphesiz Biz, ihsan sahiplerini böyle mükâfatlandırırız.
81- Gerçekten o, Bizim mü’min kullarımızdandır.
82- Sonra da diğerlerini (kavmini) suda boğduk.
75-82. Yüce Allah, kulu ve rasûlü, rasûllerin ilki Nuh aleyhisselam’ın haberini vermektedir. O, kavmini uzunca bir süre Allah’ın yoluna davet ettiği halde bu daveti, kendisinden kaçıp uzaklaşmalarından başka bir şeylerini artırmadı. O da Rabbine dua ederek şöyle yalvardı:“Rabbim, yeryüzünde kâfirlerden dönüp dolaşan tek bir kimse bırakma!”(Nuh, 71/26)
Yüce Allah da onun duasını kabul etti ve bu kabulden ötürü de zatını överek şöyle buyurdu: “Biz (duaya) ne güzel karşılık veririz!” Dua edenlerin duasını, onların yalvarıp yakarmalarını ne güzel işitiriz ve kabul ederiz!
Yüce Allah, duasını tıpkı istediği şekilde kabul etti. Kendisini ve aile halkını o büyük felaketten kurtardı, bütün kâfirleri de suda boğdu. Geride sadece onun soyundan gelenler kaldı. O nedenle bütün insanlar Nuh aleyhisselam’ın soyundandır.
Yüce Allah, ayrıca Kıyamete kadar devam edecek şekilde onun güzel bir surette övülmesini sağladı. Çünkü Nuh aleyhisselam Yüce Allah’a ihsan üzere ibadet etmiş, insanlara da ihsanda bulunmuş bir kimse idi. Yüce Allah’ın da ihsan sahiplerine uygulayageldiği kanunu şu şekildedir: İhsanlarına uygun olarak onların övgüsünü yaymak.
Yüce Allah’ın:“Gerçekten o, Bizim mü’min kullarımızdandır” buyruğu şunu göstermektedir: İman, kulların ulaşabildiği en yüksek mertebedir ve o, dinin bütün şer’î hükümlerini, itikadî esaslarını ve fer’î meselelerini tamamı ile kapsamaktadır. Çünkü Yüce Allah, yarattıklarının en üstün olanlarını iman ile övmüştür.
Şüphesiz onu, ailesini ve onunla birlikte olan Müminleri kavminin eziyetinden ve kavminin kâfir olanlarına gönderilen büyük tufanda boğulmaktan kurtarmıştık.
Nous l'avons sauvé lui, sa famille et les croyants qui l'accompagnaient des persécutions de son peuple et de la noyade dans le Grand Déluge envoyé contre les mécréants de ce peuple.
Y lo salvé, junto con los miembros de su familia y los creyentes que estaban con él, del daño de su pueblo y de que se ahogaran en el gran diluvio, que fue enviado a los incrédulos de su pueblo.
And I saved him, together with members of his household and the believers with him from the harm of his people and from drowning in the great flood, which was sent upon the disbelievers from his people.
Talagang nagpaligtas Kami sa kanya, sa mag-anak niya, at sa mga mananampalataya kasama sa kanya mula sa pananakit ng mga kababayan niya at mula sa pagkalunod sa gunaw na sukdulan, na ipinadala sa mga tagatangging sumampalataya kabilang sa mga kababayan niya.
Sungguh Kami telah menyelamatkannya, menyelamatkan keluarganya dan orang-orang yang beriman bersamanya dari gangguan kaumnya dan dari bajir dan angin topan besar yang dikirim kepada orang-orang kafir dari kaumnya.
Uzvišeni je Allah spasio Nuha, alejhis-selam, i vjernike iz njegove porodice od uznemiravanja onih koji nisu vjerovali i od očite propasti, tj. od velikog potopa koji ih je zadesio.
E salvammo lui, la sua famiglia e i credenti che erano assieme a lui dal male del suo popolo con l'annegamento nel grande diluvio che venne inviato sui miscredenti del suo popolo.
Và TA đã giải cứu cả nhà của Y và những người có đức tin cùng với Y thoát khỏi trận đại hồng thủy mà TA đã gửi đến tiêu diệt những kẻ vô đức tin trong đám dân của Y.
E salvammo solo la sua famiglia e i suoi seguaci credenti, mentre facemmo annegare tutti gli altri miscredenti del suo popolo.
Và TA chỉ giải cứu gia đình của Y và những người có đức tin theo Y. TA đã nhấn chìm những kẻ vô đức tin trong đám dây của Y.
And in verse 77, it was said: وَجَعَلْنَا ذُرِّيَّتَهُ هُمُ الْبَاقِينَ (And [ We ] made his progeny the sole survivors.). According to most commentators, this verse means that the majority of world population was annihilated in the great flood during the time of Sayyidna Nuh (علیہ السلام) . After that, all races in the entire world originated from the three sons of Sayyidna Nuh (علیہ السلام) . Sam was one of his sons. His children were the forbears of the peoples of Arabia and Persia. The second son was named Ham. The populations in African countries came from him. Some scholars have included the people of India in the same racial stock. Yafith was the third son. From him came the races known as Turk, Mongol and Gog and Magog. Out of the people who had embarked the ark of Sayyidna Nuh (علیہ السلام) and had survived the Flood, the three sons of Sayyidna Nuh (علیہ السلام) were the only ones whose progeny survived later on.
However, some scholars - whose number is very small - hold the view that the Flood during the time of Sayyidna Nuh (علیہ السلام) was not worldwide, instead, it was restricted to the land of ancient Arabia. In their sight, it was only in that land area where the progeny of Sayyidna Nuh (علیہ السلام) flourished and survived, and it was through them that the Arab race came. That the race of others spread out in other regions of the world does not go on to contradict this verse. (Bayan-ul-Qur’ an)
A third group of commentators says that as for the Great Flood, it was worldwide, but the universal racial stock did not come from the sons of Sayyidna Nuh (علیہ السلام) alone. Rather, it spread out from all those people who were on board with Sayyidna Nuh (علیہ السلام) . This group of commentators takes the restrictive statement of the Qur'an in the sense of relative restriction, and says that, at this place, the real purpose is to state that the race of the people drowned did not continue. (Qurtubi)
Given the context of the Qur'an, this third view is very weak, while the first view is the best for the reason that it is supported by some ahadith as well which Imam Tirmidhi and others have reported directly from the Holy Prophet under the Tafsir of this verse. In a narration from Sayyidna Samurah Ibn Jundub 4, the Holy Prophet t has been reported to have said: "Sam is the father of the people of Arabia; Ham is the father of the people of Ethiopia, and Yafith, that of the people of Byzantine." Imam Tirmidhi calls this Hadith as Hasan, while Imam Hakim rates it as Sahih (Ruh-ul-Ma’ ani, p. 98, v.23).
Kami menyelamatkan keluarganya dan para pengikutnya yang beriman saja. Selain mereka dari kaumnya yang kafir, Kami tenggelamkan.
Sadece onun ailesini ve ona tabi olan Müminleri, büyük tufanda boğulmaktan kurtardık. Kâfir olan kavmini ise gerçekten boğduk.
I saved his family members and his believing followers only, because I drowned the others from his disbelieving nation.
Plemeniti Allah počastio je poslanika Nuha, alejhis-selam, ostavivši u životu njegove sljedbenike, vjernike, nakon što je nevjernike uništio u Potopu.
Al-lah salvó a los miembros de su familia y a sus seguidores creyentes solamente, y ahogó a los demás que pertenecían a su nación incrédula.
Nous avons sauvé sa famille et ses disciples croyants seuls. Quant aux mécréants restants de son peuple, Nous les avons anéantis.
Nagligtas Kami sa mag-anak niya at mga tagasunod niyang mga mananampalataya lamang saka nilunod Namin ang iba pa sa kanila kabilang sa mga kababayan niya na mga tagatangging sumampalataya.
Nous avons fait en sorte que les peuples futurs le mentionnent en bien.
Sonradan gelen ümmetlerin arasında onun için güzel övgülerle övecekleri iyi bir nam bıraktık.
Kami meninggalkan baginya sanjungan yang baik pada umat-umat berikutnya, mereka menyanjungnya dengan itu.
Nag-iwan Kami para sa kanya sa mga kalipunang sumunod ng isang magandang pagbubunyi na ipinambubunyi nila sa kanya.
Y dejó de él un buen legado para las naciones posteriores, pues la historia de Noé u siempre les servirá como enseñanza.
I sačuvao je Allah, džellešanuhu, spomen na Nuha, alejhis-selam: spominje ga se po dobru i hvali.
And I left a good legacy for him in the nations that would come after, who would praise Noah and always mention him with good.
E facemmo sì che i popoli successivi lo elogiassero.
In verses 78 and 79, it was said: وَتَرَكْنَا عَلَيْهِ فِي الْآخِرِينَ سَلَامٌ عَلَىٰ نُوحٍ فِي الْعَالَمِينَ (And We left for him (a word of praise) among the later people, (that is): Salam be on Nuh (علیہ السلام) among [ the people on all the worlds.). It means that, in the sight of those who were born after Sayyidna Nuh (علیہ السلام) he was made so revered that they would continue praying for his peace and well-being right through the last day of the Qiyamah. As such, this is how it actually happened. All religions with attribution to Divine Scriptures subscribe to the mission of Sayyidna Nuh (علیہ السلام) as a prophet and hold him in great reverence. In addition to Muslims, even Jews and Christians regard him as being their spiritual leader.
Và TA để lại cho Y những cộng đồng chân chính sau này luôn ca ngợi Y.
Nūħ è protetto e salvo dal fatto che i popoli seguenti possano parlare male di lui; al contrario, sarà sempre elogiato e godrà sempre di buona reputazione.
Sonradan gelecek ümmetler arasında Nuh kendisi hakkında kötü söz söylenilmesinden eman ve selamet içindedir. Bilakis güzel övgülerle ve iyiliklerle anılacaktır.
Sự bằng an và phúc lành cho Nuh qua những lời cầu phúc của những cộng đồng chân chính sau này. Lời nhắc tốt đẹp về Y vẫn được lưu truyền.
Katiwasayan at kapayapaan ay ukol kay Noe, na may sabihin hinggil sa kanya na isang kasagwaan sa mga kalipunang kasunod, bagkus mananatili para sa kanya ang pagbubunyi at ang pagbanggit na maganda.
Que la sécurité et la paix soient avec Noé. On ne dira aucun mal de lui dans les générations futures. On ferra plutôt son éloge et on le mentionnera en bien.
Keamanan dan keselamatan untuk Nuh sehingga tidak ada kata-kata buruk dari umat-umat yang datang kemudian tertuju kepadanya, sebaliknya sanjungan dan nama yang baik akan terus mengalir untuknya.
It is a security and safety for Noah from the following nations saying evil regarding him. Instead, praise and positive mention of him will remain.
I neka je zato Nuhu mir i spas od dragog Allaha, pa ga se ne spominje niti će ga se spominjati po zlu.
Constituye una garantía para Noé que la alabanza y la referencia positiva sobre él permanecerán en la historia de la humanidad.
Indeed, I grant those who do good through their worship and obedience to Me alone, the same type of reward I granted to Noah.
Tunay na tulad ng ganting ito na iginanti kay Noe – sumakanya ang pagbati ng kapayapaan – gagantihan ang mga tagagawa ng maganda dahil sa pagsamba nila at pagtalima nila kay Allāh lamang.
Kami memberi balasan orang-orang yang berbuat baik dalam beribadah dan menaati Allah semata dengan balasan yang sama dengan yang Kami berikan kepada Nuh -'alaihissalām-.
Nuh -aleyhisselam-'ı mükâfatlandırdığımız gibi ibadeti ve itaati yalnızca Yüce Allah'a olan muhsinleri de böyle mükâfatlandırırız.
Cette rétribution que Nous avons accordée à Noé est celle réservée à ceux qui excellent dans leur adoration et obéissent à Allah Seul.
De hecho, Al-lah concede a aquellos que hagan el bien, a través de su adoración y obediencia solo a Él, el mismo tipo de recompensa que le concedió a Noé u.
Kako je dobri Allah nagradio i počastio poslanika Nuha, alejhis-selam, počastit će i nagraditi svakog ko je poslušan Uzvišenom Allahu i ko samo Njemu iskreno robuje.
Quả thật, tương tự như phần thưởng mà TA ban thưởng cho Nuh - cầu xin bình an cho Người -, TA sẽ ban thưởng cho những người làm tốt trong việc tôn thờ TA và tuân theo mệnh lệnh của một mình TA.
Così come abbiamo concesso questa ricompensa a Nūħ, pace a lui, ricompensiamo i pii per aver adorato e obbedito ad Allāh solo.
Quả thật, Nuh là một trong những người bề tôi có đức tin trung kiên của TA.
In verità, Nūħ è uno dei Nostri fedeli sudditi che si impegnano ad adorare Allāh.
Noé u fue sin duda uno de Sus siervos que creyó y actuó conforme a Su obediencia.
Şüphesiz Nuh, Allah'a itaat ile ibadet eden Mümin kullarımızdandır.
Noé était du nombre de Nos serviteurs croyants qui obéissaient à Allah.
Tunay na si Noe ay kabilang sa mga lingkod na mga mananampalataya na gumagawa ng pagtalima kay Allāh.
Noah was definitely one of My servants who believed and acted according to My obedience.
Poslanik Nuh, alejhis-selam, bio je, odista, Allahov iskreni i odani rob.
Sesungguhnya Nuh termasuk hamba-hamba Kami yang membenarkan yang mengamalkan ketaatan kepada Allah.
Then, I drowned the rest by the flood I sent upon them. None of them remained.
Pagkatapos nilunod Namin ang mga naiwan sa pamamagitan ng gunaw na ipinadala Namin sa kanila, kaya walang natira mula sa kanila na isa man.
When Noah’s own people turned against him, he called upon God to help him in his struggle with them. God helped him to steer clear of his difficulties. This indicates that when a subject of God calls out to Him, he receives a superlative response. But such response succeeds a tireless strife of the implorer. Noah had been trying to spread the message of God for about nine hundred and fifty years, exercising patience, wisdom and all along wishing well for his people. After a long period of time elapsed in this way, Noah finally called out to God for His succour. Noah’s opponents were utterly destroyed in a terrible flood: indeed, the whole race was wiped out. The succeeding generation came into existence through those few individuals who were saved along with him in his ark.
Puis Nous noyâmes ceux qui restèrent dans le Déluge que Nous avons envoyé sur eux et aucun d'eux n'en réchappa.
Entonces, Al-lah ahogó al resto de la población con el diluvio que envió sobre ellos. Ninguno permaneció con vida.
Kemudian Kami menenggelamkan sisa kaumnya dengan badai topan yang Kami kirimkan kepada mereka, sehingga tidak tersisa seorang pun.
Nakon što je Svemogući Allah spasio Nuha, alejhis-selam, i vjernike, potopio je nevjernike, sve ih je uništio.
Sonra biz diğer geri kalanları üzerlerine gönderdiğimiz büyük tufanda boğduk. Onlardan hiçbir kimse kalmadı.
Dopodiché facemmo annegare tutti gli altri con il diluvio che inviammo su di loro, e non sopravvisse nessuno di loro.
Sau đó, TA đã nhấn chìm đám người còn lại bằng một trận đại hồng thủy bao mà TA đã gửi đến trừng phạt chúng. Bởi thế, không một ai trong bọn chúng có thể sống sót.
E, in verità, Ibrāhīm era un seguace della sua stessa fede (di Nūħ), ovvero tra coloro che seguirono il suo invito all'Unicità di Allāh.
The Story of Ibrahim and His People
`Ali bin Abi Talhah reported that Ibn `Abbas, may Allah be pleased with him:
وَإِنَّ مِن شِيعَتِهِ لإِبْرَهِيمَ
(And verily, among those who followed his ways was Ibrahim.) means, he was one of the followers of his religion. Mujahid said, "He was following his path and his way."
إِذْ جَآءَ رَبَّهُ بِقَلْبٍ سَلِيمٍ
(When he came to his Lord with a Salim heart.) Ibn `Abbas, may Allah be pleased with him, said, "This means that he bore witness that none has the right to be worshipped except Allah." rIbn Abi Hatim recorded that `Awf said, "I said to Muhammad bin Sirin, `What is the Salim heart' He said, `One which knows that Allah is true and that the Hour will undoubtedly come to pass, and that Allah will resurrect those who are in the graves."' Al-Hasan said, "One that is free from Shirk." `Urwah said, "One that is not cursed."
إِذْ قَالَ لاًّبِيهِ وَقَوْمِهِ مَاذَا تَعْبُدُونَ
(When he said to his father and to his people: "What is it that which you worship") He denounced his people for their worship of idols and false gods, Allah said:
أَءِفْكاً ءَالِهَةً دُونَ اللَّهِ تُرِيدُونَ - فَمَا ظَنُّكُم بِرَبِّ الْعَـلَمِينَ
(Is it a falsehood -- gods other than Allah -- that you desire Then what think you about the Lord of the all that exists) Qatadah said, "This means, `what do you think He will do with you when you meet Him, given that you worshipped others alongside Him"
Và Ibrahim đã thực sự thuộc tôn giáo của Nuh, đó là tôn giáo kêu gọi nhân loại thờ phượng duy nhất một mình Allah.
Commentary
After having related the event concerning Sayyidna Nuh (علیہ السلام) the Qur'an mentions two events from the blessed life of Sayyidna Ibrahim ill. Both events highlight the great sacrifices Sayyidna Ibrahim offered for the sake of Allah alone. Out of these, the first event mentioned in the verses cited above relates to Sayyidna Ibrahim (علیہ السلام) being thrown into the fire. Its details have already appeared in Surah Al-Anbiya' (21: 51-70). Yet, the way it has been described at this place, it needs some explanatory notes that appear below.
The word: شِيعَتِهِ (shi'ah) in verse 83: وَإِنَّ مِن شِيعَتِهِ لَإِبْرَاهِيمَ (And certainly from his adherents was Ibrahim.) is used in the Arabic language for a group or party the individuals from which are similar to each other in basic concepts and methods - and here it is obvious that the pronoun in: شِيعَتِهِ (shi'atihi) is reverting to Sayyidna Nuh (علیہ السلام) . Therefore, it would mean that Sayyidna Ibrahim (علیہ السلام) adhered to the way of Sayyidna Nuh (علیہ السلام) the prophet preceding him, and that there was a perfect agreement between them on the basic principles of faith - and it is also possible that the religious codes they had could also be the same, or similar. Let us bear in mind that, according to some historical narratives, there is a gap of two thousand six hundred and forty years between them, and there was no prophet except Sayyidna Hud and Sayyidna Salih (علیہ السلام) during this period. (Kashshaf, p. 48, v. 4)
Tunay na si Abraham ay kabilang sa mga alagad ng relihiyon niya, na mga sumang-ayon sa kanya sa pag-aanyaya niya sa paniniwala sa kaisahan ni Allāh.
Indeed, Abraham was someone on the same religion as Noah, and he also called to the Oneness of Allah.
Ibrahim je bio pripadnik Nuhove vjere. Kao i Nuh, Ibrahim je pozivao u Allahovu jednoću.
83- Onun izinden gidenlerden biri de şüphesiz İbrahim’dir.
84- Hani o, Rabbine selim bir kalp ile gelmişti.
85- Hani o, babasına ve kavmine:“Neye ibadet ediyorsunuz (öyle)?” demişti.
86- “Allah’ın dışında uydurma ilahlar mı istiyorsunuz?”
87- “Âlemlerin Rabbini ne zannediyorsunuz?”
88- Derken yıldızlara bir defa baktı da:
89- “Gerçekten ben hastayım” dedi.
90- Bunun üzerine onu arkalarında bırakıp uzaklaştılar.
91- O da gizlice putlarının yanına varıp şöyle dedi:“Yemiyor musunuz?”
92- “Neyiniz var, niye konuşmuyorsunuz?”
93- Sonra da üzerlerine varıp sağ eli (var gücü) ile vurdu.
94- (Durumu öğrenen kavmi) koşturarak ona geldiler.
95- (Onlara) dedi ki: “Siz, elinizle yonttuğunuz şeylere mi tapıyorsunuz?”
96- “Halbuki sizi de yapıp ettiklerinizi de Allah yaratmıştır.”
97- Dediler ki:“Onun için bir bina yapın, sonra da onu alevli ateşin içine atın.”
98- Ona bir tuzak kurmak istediler. Biz de onları en aşağılıklar kıldık.
99- Dedi ki:“Ben Rabbime gidiyorum; O bana yol gösterecektir.”
100- “Rabbim bana salihlerden (bir evlat) bağışla.”
101- Biz de onu yumuşak huylu bir oğulla müjdeledik.
102- O (çocuk), babasının yanı sıra yürümeye başlayınca (İbrahim) dedi ki: “Oğulcuğum, ben rüyamda seni kurban ettiğimi görüyorum. Bir düşün bakalım, ne dersin?” Dedi ki: “Babacığım, emrolunduğun şeyi yap! İnşaallah beni sabredenlerden bulacaksın.”
103- İkisi de (Allah'ın emrine) teslim olup İbrahim onu şakağı üzere yatırınca;
104- Biz ona şöyle seslendik:“Ey İbrahim!”
105- “Rüyanı gerçekleştirdin. Şüphesiz Biz, ihsan sahiplerini böyle mükâfatlandırırız.”
106- Şüphesiz bu, apaçık bir imtihandı.
107- Biz, İsmail’e karşılık fidye olarak büyük bir kurbanlık verdik.
108- Sonra gelenler arasında ona (iyi bir nam) bıraktık.
109- İbrahim’e selâm olsun!
110- Şüphesiz Biz, ihsan sahiplerini böyle mükâfatlandırırız.
111- Gerçekten o, mümin kullarımızdandır.
112- Ona salihlerden bir peygamber olmak üzere İshak’ı da müjdeledik.
113- Onu da İshak’ı da mübarek kıldık. O ikisinin soyundan gelenler içinde ihsan sahibi olan da vardır, nefsine açıkça zulmeden de.
83. Yani hiç şüphesiz Nuh aleyhisselam’ın izinden gidenlerden, onun nübüvvet, risalet ve Yüce Allah’a davet yolunu, duasının kabul edilmesi yolunu takip edenlerden birisi, İbrahim Halil aleyhisselam’dır.
84. “Hani o Rabbine selim” şirkten, şüphelerden, hakkı gereği gibi tasavvur etmeyi ve gereğince de amel etmeyi engelleyen arzu ve şehvetlerden uzak “bir kalp ile gelmişti.”
Bir kulun kalbi selim oldu mu, o da her türlü kötülükten uzak olur ve her bir hayrı elde eder.
İnsanları aldatmaktan, onları kıskanmaktan uzak olması ve benzeri kötü huylardan uzak duruşu da İbrahim’in kalbinin “selîm” oluşunun bir parçasıdır. Bundan dolayı o, Allah’a giden yolda bütün insanlara nasihat etmiş ve işe öncelikle babası ile kavminden başlamıştı:
85. “Hani o, babasına ve kavmine: Neye ibadet ediyorsunuz (öyle)? demişti.” Bu, onların yaptıklarını reddeden ve onlara karşı susturucu delil getirme anlamını ihtiva eden bir sorudur.
86. “Allah’ın dışında uydurma ilahlar mı istiyorsunuz?” Yani siz gerçekte ilâh olmayan, Allah’ın yanı sıra ibadete de layık olmayan sahte ilâhlara mı ibadet ediyorsunuz?
87. Peki “Âlemlerin Rabbini” O’nunla birlikte başkalarına ibadet etmiş iken size ne yapacağını “zannediyorsunuz?” Bu, şirkleri üzere kalmaya devam etmeleri halinde ilâhî cezaya maruz kalacakları şeklinde bir korkutma anlamı içermektedir.
Sizler, âlemlerin Rabbinin nasıl bir eksikliğe sahip olduğu zannına kapıldınız ki başkalarını O’na eş ve ortak koştunuz.
88-89. İbrahim aleyhisselam onların putlarını kırmak istemiş ve böyle bir imkânı ele geçirmeye çalışmıştı. Onların bir törenlerine gidip de putlarından habersiz oldukları bir vakti fırsat bilerek onlarla birlikte çıktı ve:“yıldızlara bir defa baktı da: Gerçekten ben hastayım, dedi.” Sahih bir hadiste şöyle buyrulmuştur: “İbrahim aleyhisselam yalnız üç defa yalan söylemiştir. Bunlardan birisi: “Gerçekten ben hastayım” sözü, diğeri:“Hayır, bunu şu büyükleri yaptı”(el-Enbiya, 21/63) sözü, bir diğeri de hanımı hakkında:“O, benim kız kardeşimdir.” demesidir.”[14]
Yani, İbrahim aleyhisselam onların ilâhları için tuzak kurma imkânını bulmak maksadı ile onlardan geri kalmıştı.
90. Hasta olduğunu söyleyince “onu arkalarında bırakıp uzaklaştılar.” Böylelikle o da istediği fırsatı elde etmiş oldu.
91-92. “O da gizlice putlarının yanına varıp” yani kimseye fark ettirmeden hızlıca onların yanına gitti ve onlarla alay ederek şöyle dedi: “Yemiyor musunuz? Neyiniz var, niye konuşmuyorsunuz?”
O halde bunlara ibadet etmek yakışır mı? Bunlar, yemek yiyen ve kendi dilince konuşan hayvanlardan da daha aşağı oldukları halde hiç onlara ibadet yakışır mı? Çünkü bunlar yemeyen, konuşmayan cansız varlıklardır.
93. “Sonra da üzerlerine varıp sağ eli (var gücü) ile vurdu.” Bütün güç ve kuvveti ile onlara vurmaya koyuldu. “Derken ona başvururlar diye büyükleri dışında (putların) hepsini paramparça etti.”(el-Enbiya, 21/58)
94. “Koşturarak ona geldiler.” Gerekli araştırmaları yaptıktan sonra onu cezalandırmak üzere hızlıca ona gittiler. Bu araştırmaları şöyle olmuştur:“Bunu putlarımıza kim yaptı ise şüphesiz o zalimlerdendir.”(el-Enbiyâ, 21/56); “İbrahim adındaki bir gencin bunları diline doladığını işitmiştik.”(el-Enbiya, 21/60) ki o şöyle diyordu: “Vallahi siz arkanızı dönüp gittikten sonra ben bu putlarınıza mutlaka bir tuzak kuracağım.”(el-Enbiya, 21/57)
Bunun üzerine onu azarlayıp kınadılar. O da onlara şöyle dedi:“Hayır, bunu onların şu büyükleri bunu yapmıştır, onlara sorun eğer konuşabilirlerse (size cevap versinler). Kendi vicdanlarına dönerek dediler ki: Asıl zalimler sizlersiniz. Sonra başaşağı edildiler ve: Sen de çok iyi bilirsin ki bunlar konuşmazlar. Dedi ki: O halde Allah’ın dışında, size fayda ve zarar veremeyen şeylere mi ibadet ediyorsunuz?”(el-Enbiya, 21/63-66)
95-96. Burada da İbrahim’in onlara şunu söylediğini görüyoruz:“Siz elinizle yonttuğunuz şeylere mi tapıyorsunuz?” Elinizle yontup yaptığınız şeylere mi tapıyorsunuz? Onları yapanlar sizler olduğunuz halde, nasıl olur da onlara ibadet eder ve ihlâsla Allah’a ibadet etmeyi terk edersiniz? “Halbuki sizi de yapıp ettiklerinizi de Allah yaratmıştır.”
97. “Dediler ki: Onun için” oldukça yüksek “bir bina yapın” ve orada büyük bir ateş yakın. “Sonra da onu” ilâhlarını kırmanın cezası olarak bu yaptığından dolayı “alevli ateşin içine atın.”
98. Onu en kötü ve ağır bir şekilde öldürerek cezalandırmak maksadı ile “ona bir tuzak kurmak istediler. Biz de onları en aşağılıklar kıldık.”
Allah onların tuzaklarını başlarına geçirdi ve ateşi İbrahim aleyhisselam için serin ve selamet kıldı.
99. Kavmi ona bu işi yapınca o da onlara karşı delilini ortaya koyup artık onlara ileri sürecekleri bir mazeret bırakmayınca onlara “dedi ki: Ben Rabbime gidiyorum.”Yani ona hicret ediyorum. Mübarek yer olan Şam topraklarına gitmek üzere yola koyuluyorum.“O bana yol gösterecektir.” Benim için dinimde ve dünyamda hayırlı olacak şeyleri bana gösterecektir.
Başka bir âyet-i kerimede de şöyle buyrulmaktadır:“Ben sizi de sizin Allah’tan başka taptıklarınızı da terk ediyorum. Yalnız Rabbime dua ediyorum. Rabbime dua etmekle bedbaht olmayacağımı ümid ediyorum.”(Meryem, 19/48)
100. “Rabbim bana salihlerden” olacak bir evlat “bağışla!” Bu duayı kavminden ümit kesip onlardan hayır namına bir şey göremeyeceğini anladığı vakit yapmıştı. Yüce Allah’a hayatında ve vefatından sonra kendisine faydalı olacak salih bir evlat bağışlaması için dua etti. Yüce Allah da onun duasını kabul ettiğini şöylece bize bildirmektedir:
101. “Biz de onu yumuşak huylu bir oğulla müjdeledik.” Bu, hiç şüphesiz İsmail aleyhisselam’dır. Çünkü bundan sonra ona İshak aleyhisselam müjdesinin verildiği zikredilmektedir. Diğer taraftan Yüce Allah ona İshak’ın doğacağı müjdesini verirken şöyle buyurmaktadır:“Biz de ona İshak’ı ve İshak’ın ardından Yakub’u müjdeledik.”(Hud, 11/71) Bu da kesilmesi emredilenin, İshak aleyhisselam olmadığının delilidir.
Yüce Allah İsmail aleyhisselam’ı yumuşak huylu olmakla vasfetmektedir. Bu da hem sabrı, hem güzel ahlâkı, hem geniş kalpliliği, hem de herhangi bir kusur işleyeni affetmeyi kapsayan bir vasıftır.
102. “O” oğlu “babasının yanı sıra yürümeye başlayınca” onunla yürüyecek yaşa gelip çoğunlukla anne-babası tarafından en çok sevileceği bir yaşa ulaştığında ve artık onun terbiyesinin meşakkatli dönemlerinin geride kalıp ondan faydalanma vakti geldiğinde İbrahim aleyhisselam oğluna “dedi ki: Oğulcuğum, ben rüyamda seni kurban ettiğimi görüyorum.”
Yani rüyamda Allah’ın bana seni kurban olarak boğazlamayı emrettiğini gördüm. Peygamberlerin rüyası da bir vahiydir. “Bir düşün bakalım, ne dersin?” Zira Yüce Allah’ın emrinin yerine getirilmesi kaçınılmaz bir şeydir.
İsmail aleyhisselam sabırla, ecrini Allah’tan umarak, Rabbini razı ederek ve babasına da itaat ederek “dedi ki: Babacığım, emrolunduğun şeyi yap!”Allah’ın emrettiğini yerine getir.“İnşaallah beni sabredenlerden bulacaksın.” Böylece babasına kendisini sabra hazırladığını bildirdi ve bunu da Allah’ın dilemesine bağlayarak ifade etti. Çünkü Allah’ın dilemesi olmaksızın hiçbir şey olmaz.
103. “İkisi de” yani İbrahim ve oğlu İsmail “teslim olup” İbrahim, oğlunu, ciğerparesini öldürmekte Rabbinin emrine uyarak ve cezasından korkarak kararlılık gösterince; oğlu da sabretmeye kendisini hazırlayıp Rabbine itaat ve babasını razı etmek uğrunda kendi canını önemsemeyince ve “İbrahim onu” oğlu İsmail’i boğazlamak için “şakağı üzere yatırınca” bu sırada onu boğazlayacağı vakit yüzünü görmemek için İsmail’in yüzü yere doğru bakıyordu.
104-105. “Biz ona” bu dehşetli halde iken “şöyle seslendik: “Ey İbrahim! Rüyanı gerçekleştirdin.”Sen emrolunduğunu yaptın. Çünkü sen kendini bu işe hazırladın, bunun için gerekli her sebebi yaptın, geriye bıçağı onun boğazına sürtmekten başka bir şey kalmadı.“Şüphesiz Biz” rızamızı nefislerinin arzularının önüne geçirerek bize ibadette “ihsan” sahibi olanları “böyle mükâfatlandırırız.”
106. “Şüphesiz bu” Bizim İbrahim aleyhisselam’ı kendisi ile sınadığımız bu imtihan, “apaçık bir imtihandı.” Bu imtihan ile İbrahim aleyhisselam’ın halis kulluğu, Rabbine olan sevgisinin ve dostluğunun kemali ortaya çıkmış oluyordu.
Yüce Allah İsmail aleyhisselam’ı İbrahim aleyhisselam’a ihsan ettiğinde o, onu çokça sevdi. Halbuki o, Rahman olan Allah’ın halîli/dostu idi. Halillik ise sevgi türlerinin en yücesidir. Bu da ortaklığı kabil olmayan bir makamdır. Kalbin her yönden sevene bağlanmasını gerektirir. Kalbinin bir parçası oğlu İsmail’e bağlanınca Yüce Allah, onun sevgisini arıtmak ve gerçek dostluğunu sınamak istedi.
O bakımdan kalbinde Rabbinin sevgisinin yanı sıra yer eden o sevdiği oğlunu boğazlamasını emretti. O da Allah sevgisini önceleyip onu kendi arzusuna tercih ederek oğlunu boğazlamayı kararlaştırdıktan sonra kalbinde yer alan o ikinci sevgi yerini diğerine bıraktı. Böylece oğlunu boğazlamasına da gerek kalmadı. Ondan dolayı Yüce Allah:“Şüphesiz bu, apaçık bir imtihandı.” buyurmuştur.
107. “Biz, İsmail’e karşılık fidye olarak büyük bir kurbanlık verdik.” Yani onun yerine İbrahim aleyhisselam pek büyük bir koç boğazladı. Bu kurbanlık İsmail aleyhisselam’ın yerine fidye olması yönüyle büyük olduğu gibi, pek üstün ibadetlerden bir ibadet olması yönüyle de büyüktür. Kıyamet gününe kadar uyulacak bir sünnet ve ibadet olması yönüyle de büyüktür.
108. “Sonra gelenler arasında ona (iyi bir nam) bıraktık.” Öncekiler arasında olduğu gibi sonrakiler arasında da onun haklı olarak övülmesini sağladık. İbrahim aleyhisselam kendisinden sonraki bütün zamanlarda sevilen bir zat, tazim edilen ve övülen bir şahsiyettir.
109. “İbrahim’e selâm olsun” buyruğu Yüce Allah’ın şu buyruklarına benzemektedir: “Allah’a hamdolsun, seçtiği kullarına da selam olsun, de”(en-Neml, 27/59)
110. Allah’a ibadetlerinde de kulları ile olan ilişkilerinde de “ihsan sahiplerini böyle mükâfatlandırırız.” Onların sıkıntılarını giderir, onlara güzel bir âkıbet hazırlar ve güzel bir şekilde övülmelerini sağlarız.
111. “Gerçekten o” Allah’ın iman edilmesini emrettiği şeylere inanan “mümin kullarımızdandır.” O, imanları yakîn derecesine ulaşanlardandı. Nitekim Yüce Allah şöyle buyurmaktadır:“Biz İbrahim’e yakîn sahiplerinden olsun diye göklerin ve yerin mülkünü böylece gösteriyorduk.”(el-En’am, 6/75)
112. “Ona salihlerden bir peygamber olmak üzere İshak’ı da müjdeledik.” Bu arkasından Yakub’un da geleceği, İshak’ın doğuşunu bildiren ikinci müjdedir. Bu buyruk, onun doğacağı, bir ömür boyu hayatta kalacağı soyundan bir zürriyetin geleceği ve salihlerden bir peygamber olacağı müjdesini ihtiva etmektedir. O halde bu, birkaç müjdeyi bir arada vermektir.
113. “Onu da İshak’ı da mübarek kıldık.”Yani Biz onların üzerine bereket indirdik, bereket ise onların ilimlerinde, amellerinde ve soylarından gelenlerde artış ve gelişme demektir. Nitekim Yüce Allah, onların zürriyetlerinden üç tane büyük millet ortaya çıkarmıştır. Bunlar İsmail’in soyundan gelen Arap milleti ile İshak’ın soyundan gelen İsrailoğulları milletiyle Rum milletidir.“O ikisinin soyundan gelenler içinde ihsan sahibi olan da vardır, nefsine açıkça zulmeden de.” Bunların kimisi salihtir, kimisi değildir; kimisi adaletlidir, kimisi de küfür ve şirki sebebi ile zulmü apaçık ortada olan bir zalimdir.
Bu buyruğun, yanlış bir kanaati önlemek için kullanılmış olması muhtemeldir. Çünkü:“O’nu da İshak’ı da mübarek kıldık” buyruğunda sözü edilen mübarek kılış, onların zürriyetlerinde de geçerli olmasını gerektirir. Yine bu mübarek kılmanın tam anlamı ile gerçekleşmesi için onların soyundan geleceklerin hepsinin ihsan sahibi olması gerekir. İşte böyle bir kanaatin uyanmaması için Yüce Allah, onlardan kimisinin ihsan sahibi, kimisinin de zalim olduğunu bildirmiştir. Doğrusunu en iyi bilen Allah’tır.
Abraham u tenía la misma fe que Noé u, y también llamó a la unicidad de Al-lah.
Sesungguhnya Ibrahim termasuk seagama dengan Nuh yang sejalan dengannya dalam menyeru kepada Tauhid kepada Allah.
Şüphesiz İbrahim, Yüce Allah'ın tevhidine davet yolunda Nuh'a muvafakat edip, ona tabi olanlardandı.
"Dan sesungguhnya Ibrahim benar-benar termasuk golongan-nya (Nuh). (Ingatlah) ketika ia datang kepada Tuhannya dengan hati yang suci. (Ingatlah) ketika ia berkata kepada bapaknya dan kaumnya, 'Apakah yang kamu sembah itu? Apakah kamu meng-hendaki sembahan-sembahan selain Allah dengan jalan berbohong? Maka apakah anggapanmu terhadap Tuhan semesta alam?' Lalu ia memandang sekali pandang ke bintang-bintang. Kemudian ia berkata, 'Sesungguhnya aku sakit.' Lalu mereka berpaling dari pa-danya dengan membelakang. Kemudian ia pergi dengan diam-diam kepada berhala-berhala mereka; lalu ia berkata, 'Apakah kamu tidak makan? Kenapa kamu tidak menjawab?' Lalu dihadapinya berhala-berhala itu sambil memukulnya dengan tangan kanannya (dengan kuat). Kemudian kaumnya datang kepadanya dengan bergegas. Ibrahim berkata, 'Apakah kamu menyembah patung-pa-tung yang kamu pahat itu? Padahal Allah-lah yang menciptakan kamu dan apa yang kamu perbuat itu.' Mereka berkata, 'Dirikan-lah suatu bangunan untuk (membakar) Ibrahim; lalu lemparkan-lah dia ke dalam api yang menyala-nyala itu.' Mereka hendak melakukan tipu muslihat kepadanya, maka Kami jadikan mereka orang-orang yang hina. Dan Ibrahim berkata, 'Sesungguhnya aku pergi menghadap kepada Tuhanku, dan Dia akan memberi petun-juk kepadaku.' 'Ya Tuhanku, anugerahkanlah kepadaku (seorang anak) yang termasuk orang-orang yang shalih.' Maka Kami beri dia kabar gembira dengan seorang anak yang amat sabar. Maka tatkala anak itu sampai (pada umur sanggup) berusaha bersama-sama Ibrahim, Ibrahim berkata, 'Hai anakku, sesungguhnya aku melihat dalam mimpi bahwa aku menyembelihmu. Maka pikirkan-lah apa pendapatmu!' Ia menjawab, 'Hai bapakku, kerjakanlah apa yang diperintahkan kepadamu; insya Allah kamu akan men-dapatiku termasuk orang-orang yang sabar.' Tatkala keduanya telah berserah diri dan Ibrahim membaringkan anaknya di atas pelipis(nya), (nyatalah kesabaran keduanya). Dan Kami panggil-lah dia, 'Hai Ibrahim, sesungguhnya kamu telah membenarkan mimpi itu', sesungguhnya demikianlah Kami memberi balasan kepada orang-orang yang berbuat baik. Sesungguhnya ini benar-benar suatu ujian yang nyata. Dan Kami tebus anak itu dengan seekor sembelihan yang besar. Kami abadikan untuk Ibrahim itu (pujian yang baik) di kalangan orang-orang yang datang kemudian, (yaitu) 'Kesejahteraan dilimpahkan atas Ibrahim.' Demikianlah Kami memberi balasan kepada orang-orang yang berbuat baik. Sesungguhnya ia termasuk hamba-hamba Kami yang beriman. Dan Kami beri dia kabar gembira dengan kelahiran Ishaq, seorang nabi yang termasuk orang-orang yang shalih. Kami limpahkan keberkatan atasnya dan atas Ishaq. Dan di antara anak cucu mereka berdua ada yang baik dan ada (pula) yang lalim terhadap dirinya sendiri dengan nyata." (Ash-Shaffat: 83-113).
(83-84) Maksudnya, sesungguhnya termasuk golongan Nabi Nuh عليه السلام dan orang yang sejalan dengannya dalam kenabian, kerasulan, menyeru manusia kepada Allah, dan dikabulkan doa-nya, adalah Nabi Ibrahim al-Khalil عليه السلام, ﴾ إِذۡ جَآءَ رَبَّهُۥ بِقَلۡبٖ سَلِيمٍ ﴿ "ketika ia datang kepada Tuhannya dengan hati yang suci," dari syirik, syubhat, dan syahwat yang merupakan penghalang untuk memandang yang haq dan mengamalkannya. Apabila hati seorang manusia sudah suci, maka ia suci (selamat) dari segala keburukan dan ia pun pasti meraih segala kebaikan.
(85-87) Di antara kesuciannya adalah ia suci dari sifat curang dan dengki terhadap manusia dan dari sifat-sifat (akhlak) yang buruk lainnya. Maka dari itu beliau telah berhasil menasihati manusia karena Allah, dan ia mulai dari ayahnya dan kaumnya. Allah berfirman, ﴾ إِذۡ قَالَ لِأَبِيهِ وَقَوۡمِهِۦ مَاذَا تَعۡبُدُونَ ﴿ "Ketika ia berkata kepada bapaknya dan kaumnya, 'Apakah yang kamu sembah itu?'" Ini adalah bentuk pertanyaan dengan maksud mengingkari dan mengukuh-kan hujjah (argumen) kepada mereka.
﴾ أَئِفۡكًا ءَالِهَةٗ دُونَ ٱللَّهِ تُرِيدُونَ ﴿ "Apakah kamu menghendaki sembahan-sembahan selain Allah dengan jalan berbohong?" Maksudnya, apakah kalian menyembah selain tuhan-tuhan[74] secara dusta, padahal me-reka bukan Tuhan dan ia tidak pantas disembah?!
﴾ فَمَا ظَنُّكُم بِرَبِّ ٱلۡعَٰلَمِينَ ﴿ "Maka apakah anggapanmu terhadap Rabb se-mesta alam," kalau Dia bertindak terhadap kalian, sedangkan kalian telah menyembah selain Dia?! Ini adalah suatu peringatan keras bagi mereka akan balasan dengan azab jika mereka terus melaku-kan kesyirikan! Kekurangan (kelemahan) apa yang kalian duga terhadap Allah Tuhan semesta alam hingga kalian menjadikan tandingan dan sekutu bagiNya?!
(88-93) Lalu, Nabi Ibrahim عليه السلام hendak menghancurkan patung-patung mereka, dan beliau mampu menghabisinya. Maka beliau pun mengambil kesempatan pada saat mereka lalai, tatkala mereka pergi menuju salah satu hari raya mereka, dan Ibrahim pun turut keluar bersama mereka, ﴾ فَنَظَرَ نَظۡرَةٗ فِي ٱلنُّجُومِ 88 فَقَالَ إِنِّي سَقِيمٞ 89 ﴿ "Lalu ia memandang sekali pandang ke bintang-bintang, kemudian ia berkata, 'Sesungguhnya aku sakit'." Di dalam sebuah hadits shahih disebut-kan,
لَمْ يَكْذِبْ إِبْرَاهِيْمُ عليه السلام إِلَّا ثَلَاثَ كَذَبَاتٍ: قَوْلُهُ: إِنِّيْ سَقِيْمٌ، وَقَوْلُهُ: بَلْ فَعَلَهُ كَبِيْرُهُمْ هٰذَا، وَقَوْلُهُ: إِنَّهَا أُخْتِيْ.
"Ibrahim عليه السلام tidak pernah berdusta kecuali tiga kali dusta saja, yaitu: Ketika berkata, 'Sesungguhnya aku sakit', ketika berkata, 'Sesung-guhnya itu dilakukan oleh patung yang paling besar ini', dan ketika ber-kata tentang istrinya, 'Dia adalah saudara perempuanku'."[75]
Maksudnya adalah bahwa Nabi Ibrahim tidak ikut serta ber-sama mereka dengan maksud supaya bisa menghancurkan berhala-berhala mereka. Maka dari itu, ﴾ فَتَوَلَّوۡاْ عَنۡهُ مُدۡبِرِينَ ﴿ "mereka berpaling dari padanya dengan membelakang." Dan tatkala beliau menemukan kesempatan, ﴾ فَرَاغَ إِلَىٰٓ ءَالِهَتِهِمۡ ﴿ "ia pergi dengan diam-diam kepada berhala-berhala mereka," maksudnya, segera pergi kepadanya secara sem-bunyi-sembunyi dan penuh kehati-hatian, ﴾ فَقَالَ ﴿ "lalu ia berkata" dengan nada mengejeknya, ﴾ أَلَا تَأۡكُلُونَ 91 مَا لَكُمۡ لَا تَنطِقُونَ 92 ﴿ "Apakah kamu tidak makan? Kenapa kamu tidak berbicara?"Artinya, bagaimana ia laik disembah padahal ia lebih lemah daripada hewan-hewan yang bisa makan dan berbicara; sedangkan berhala-berhala ini adalah benda mati yang tidak makan dan tidak pula bisa berbicara? ﴾ فَرَاغَ عَلَيۡهِمۡ ضَرۡبَۢا بِٱلۡيَمِينِ 93 ﴿ "Lalu dihadapinya berhala-berhala itu sambil memukul-nya dengan tangan kanannya." Artinya, Nabi Ibrahim pun mulai me-mukulnya dengan kuat dan keras hingga menjadi hancur, kecuali berhala yang terbesar milik mereka (dibiarkannya) agar mereka kembali kepadanya.
(94-96) ﴾ فَأَقۡبَلُوٓاْ إِلَيۡهِ يَزِفُّونَ ﴿ "Kemudian kaumnya datang kepadanya dengan bergegas," maksudnya, segera dan terburu-buru, mereka hendak menghajar beliau setelah mereka mencarinya. Dan
﴾ مَن فَعَلَ هَٰذَا بِـَٔالِهَتِنَآ إِنَّهُۥ لَمِنَ ٱلظَّٰلِمِينَ 59 ﴿
"Mereka berkata, 'Siapakah yang melakukan perbuatan ini terhadap ilah-ilah kami, sesungguhnya dia termasuk orang-orang yang zhalim'." (Al-Anbiya`: 59).
Lalu dikatakan kepada mereka,
﴾ قَالُواْ سَمِعۡنَا فَتٗى يَذۡكُرُهُمۡ يُقَالُ لَهُۥٓ إِبۡرَٰهِيمُ 60 ﴿
"Kami dengar ada seorang pemuda yang mencela berhala-berhala ini yang bernama Ibrahim." (Al-Anbiya`: 60).
Dan Ibrahim berkata,
﴾ وَتَٱللَّهِ لَأَكِيدَنَّ أَصۡنَٰمَكُم بَعۡدَ أَن تُوَلُّواْ مُدۡبِرِينَ 57 ﴿
"Demi Allah, sesungguhnya aku akan melakukan tipu daya ter-hadap berhala-berhalamu sesudah kamu pergi meninggalkannya." (Al-Anbiya`: 57).
Mereka pun mencela dan memaki Ibrahim, lalu Nabi Ibrahim menjawab,
﴾ قَالَ بَلۡ فَعَلَهُۥ كَبِيرُهُمۡ هَٰذَا فَسۡـَٔلُوهُمۡ إِن كَانُواْ يَنطِقُونَ 63 فَرَجَعُوٓاْ إِلَىٰٓ أَنفُسِهِمۡ فَقَالُوٓاْ إِنَّكُمۡ أَنتُمُ ٱلظَّٰلِمُونَ 64 ثُمَّ نُكِسُواْ عَلَىٰ رُءُوسِهِمۡ لَقَدۡ عَلِمۡتَ مَا هَٰٓؤُلَآءِ يَنطِقُونَ 65 قَالَ أَفَتَعۡبُدُونَ مِن دُونِ ٱللَّهِ مَا لَا يَنفَعُكُمۡ شَيۡـٔٗا وَلَا يَضُرُّكُمۡ 66 ﴿
"Sebenarnya patung yang besar itu yang melakukannya, maka ta-nyakanlah kepada berhala itu, jika mereka dapat berbicara." Maka mereka telah kembali kepada kesadaran mereka dan lalu berkata, "Sesungguhnya kamu sekalian adalah orang-orang yang menganiaya (diri sendiri)." Kemu-dian kepala mereka jadi tertunduk (lalu berkata), "Sesungguhnya kamu (hai Ibrahim) telah mengetahui bahwa berhala-berhala itu tidak dapat berbicara." Ibrahim berkata, "Maka mengapakah kamu menyembah selain Allah sesuatu yang tidak dapat memberi manfaat sedikitpun dan tidak (pula) memberi mudarat kepada kamu?" (Al-Anbiya`: 63-66).
Sedangkan di sini (dalam surat ash-Shaffat) ini Ibrahim me-ngatakan, ﴾ قَالَ أَتَعۡبُدُونَ مَا تَنۡحِتُونَ ﴿ "Apakah kamu menyembah patung-patung yang kamu pahat" dengan tangan kalian sendiri dan kalian mem-buatnya. Bagaimana kalian menyembahnya padahal kalian sendiri yang membuat mereka dan kalian meninggalkan keikhlasan (ketu-lusan ibadah) kepada Allah yang ﴾ خَلَقَكُمۡ وَمَا تَعۡمَلُونَ ﴿ "menciptakan kamu dan apa yang kamu perbuat itu?"
(97-98) ﴾ قَالُواْ ٱبۡنُواْ لَهُۥ بُنۡيَٰنٗا ﴿ "Mereka berkata, 'Dirikanlah suatu bangunan untuk Ibrahim'," yang sangat tinggi kemudian nyalakan api di atasnya. ﴾ فَأَلۡقُوهُ فِي ٱلۡجَحِيمِ ﴿ "Lalu lemparkanlah dia dalam api yang menyala-nyala itu," sebagai balasan atas perbuatannya menghancur-kan berhala-berhala mereka; dan mereka pun hendak ﴾ بِهِۦ كَيۡدٗا ﴿ "me-lakukan tipu muslihat kepadanya" yaitu membunuhnya dengan pembunuhan yang paling keji, ﴾ فَجَعَلۡنَٰهُمُ ٱلۡأَسۡفَلِينَ ﴿ "maka Kami jadikan mereka orang-orang yang hina"; Allah mengembalikan tipu muslihat mereka ke leher mereka sendiri dan Allah jadikan api itu dingin dan keselamatan bagi Nabi Ibrahim عليه السلام.
(99) ﴾ وَ﴿ "Dan" setelah mereka melakukan tindakan ter-sebut, dan Nabi Ibrahim عليه السلام telah menegakkan argumen (hujjah) terhadap mereka, serta telah memberikan alasan, ﴾ قَالَ إِنِّي ذَاهِبٌ إِلَىٰ رَبِّي ﴿ "dia berkata, 'Sesungguhnya aku pergi menghadap kepada Rabbku'." Maksudnya, berhijrah kepadaNya, menuju daerah yang penuh berkah, yaitu negeri Syam, ﴾ سَيَهۡدِينِ ﴿ "Dia akan memberi petunjuk kepadaku," Dia akan menunjukkan kepadaku apa yang menjadi kebaikan bagiku dalam urusan agama dan duniaku. Dalam ayat yang lain Nabi Ibrahim berkata,
﴾ وَأَعۡتَزِلُكُمۡ وَمَا تَدۡعُونَ مِن دُونِ ٱللَّهِ وَأَدۡعُواْ رَبِّي عَسَىٰٓ أَلَّآ أَكُونَ بِدُعَآءِ رَبِّي شَقِيّٗا 48 ﴿
"Dan aku akan menjauhkan diri dari padamu dan dari apa yang kamu seru selain Allah, dan aku akan berdoa kepada Rabbku, mudah-mudahan aku tidak akan kecewa dengan berdoa kepada Rabbku." (Maryam: 48).
(100) ﴾ رَبِّ هَبۡ لِي ﴿ "Ya Rabbku, anugerahkanlah kepadaku," se-orang anak yang ﴾ مِنَ ٱلصَّٰلِحِينَ ﴿ "termasuk orang-orang yang shalih." Ini beliau lakukan ketika sudah skeptis dari kaumnya dan beliau telah melihat tidak adanya kebaikan pada mereka. Maka beliau berdoa kepada Allah agar dianugerahi seorang anak yang shalih yang dijadikan bermanfaat oleh Allah di waktu beliau masih hidup dan sepeninggalannya.
(101) Lalu Allah mengabulkannya dan berfirman, ﴾ فَبَشَّرۡنَٰهُ بِغُلَٰمٍ حَلِيمٖ ﴿ "Maka Kami beri dia kabar gembira dengan seorang anak yang amat sabar." Anak itu adalah Isma'il عليه السلام, dan tak ada keraguan tentang itu, sebab sesudah itu disebutkan berita gembira dengan kedatangan Ishaq, dan karena Allah سبحانه وتعالى menginformasikan tentang kabar gembira untuknya akan kehadiran Ishaq,
﴾ فَبَشَّرۡنَٰهَا بِإِسۡحَٰقَ وَمِن وَرَآءِ إِسۡحَٰقَ يَعۡقُوبَ 71 ﴿
"Maka Kami sampaikan kepadanya kabar gembira tentang (kela-hiran) Ishaq dan sesudah Ishaq (lahir pula) Ya'qub." (Hud: 71).
Ini menunjukkan bahwa Ishaq bukanlah anak yang dijadikan kurban; dan Allah menyifati Isma'il dengan al-hilm yang mengan-dung arti sabar, budi pekerti yang luhur, lapang dada, dan memaaf-kan orang yang berbuat salah.
(102) ﴾ فَلَمَّا بَلَغَ مَعَهُ ٱلسَّعۡيَ ﴿ "Maka tatkala anak itu sampai (pada umur sanggup) berusaha bersama-samanya," maksudnya, sampai pada umur mampu berusaha bersama Ibrahim dan sudah mencapai usia yang pada umumnya, usia yang sangat disayang oleh kedua orang tuanya, di mana beban mengurusinya sudah tidak ada dan masa usia bergunanya telah datang, maka Nabi Ibrahim عليه السلام berkata kepadanya, ﴾ يَٰبُنَيَّ إِنِّيٓ أَرَىٰ فِي ٱلۡمَنَامِ أَنِّيٓ أَذۡبَحُكَ ﴿ "Hai anakku, sesungguhnya aku melihat dalam mimpi bahwa aku menyembelihmu." Maksudnya, aku telah melihat dalam tidur dan bermimpi bahwa Allah سبحانه وتعالى memerin-tahku menyembelihmu. Mimpi para nabi itu adalah wahyu. ﴾ فَٱنظُرۡ مَاذَا تَرَىٰۚ ﴿ "Maka pikirkanlah apa pendapatmu!"
Karena perintah Allah سبحانه وتعالى itu harus dilaksanakan, maka Nabi Isma'il berkata dengan sabar, mengharap pahala, rela kepada Tuhannya, dan berbakti kepada ayahnya, ﴾ قَالَ يَٰٓأَبَتِ ٱفۡعَلۡ مَا تُؤۡمَرُۖ سَتَجِدُنِيٓ إِن شَآءَ ٱللَّهُ مِنَ ٱلصَّٰبِرِينَ ﴿ "Hai bapakku, kerjakanlah apa yang diperintahkan kepa-damu; insya Allah kamu akan mendapatiku termasuk orang-orang yang sabar." Nabi Isma'il menyampaikan kepada ayahnya bahwasanya ia memantapkan dirinya untuk sabar, dan ia menyertakan kehendak Allah سبحانه وتعالى padanya, sebab tidak akan terjadi sesuatu tanpa kehendak Allah.
(103) ﴾ فَلَمَّآ أَسۡلَمَا ﴿ "Tatkala keduanya telah berserah diri," maksud-nya, Nabi Ibrahim dan Nabi Isma'il; di mana Nabi Ibrahim sudah bertekad menyembelih anaknya, buah hatinya, sebagai kepatuhan kepada perintah Rabbnya dan takut terhadap siksaanNya, sedang-kan sang anak telah memantapkan dirinya untuk sabar dan taat kepada Rabbnya, sudah menjadi ringan baginya dan demikian pula keridhaan ayahnya, ﴾ وَتَلَّهُۥ لِلۡجَبِينِ ﴿ "dan ia membaringkan anaknya di atas pelipis," maksudnya, Nabi Ibrahim pun membaringkan Isma'il di atas pelipisnya untuk menyembelihnya, dan ia pun mengalihkan mukanya agar tidak melihat wajah anaknya saat penyembelihan.
(104-105) ﴾ وَنَٰدَيۡنَٰهُ ﴿ "Dan Kami panggillah dia," pada saat yang menegangkan dan perkara yang sangat mengerikan itu,﴾ أَن يَٰٓإِبۡرَٰهِيمُ 104 قَدۡ صَدَّقۡتَ ٱلرُّءۡيَآۚ ﴿ "Hai Ibrahim, sesungguhnya kamu telah mem-benarkan mimpi itu." Maksudnya, sesungguhnya kamu telah mela-kukan apa yang telah diperintahkan padamu, maka sesungguhnya kamu telah meneguhkan dirimu atas perintah itu dan kamu telah melakukan segala sesuatunya, dan tidak ada yang tersisa selain menekankan pisau pada lehernya, ﴾ إِنَّا كَذَٰلِكَ نَجۡزِي ٱلۡمُحۡسِنِينَ ﴿ "Sesungguh-nya demikianlah Kami memberi balasan kepada orang-orang yang berbuat ihsan" dalam beribadah kepada Kami, yang lebih mengutamakan keridhaan Kami atas kehendak nafsu mereka.
(106) ﴾ إِنَّ هَٰذَا ﴿ "Sesungguhnya ini," yang Kami ujikan ter-hadap Ibrahim عليه السلام, ini ﴾ لَهُوَ ٱلۡبَلَٰٓؤُاْ ٱلۡمُبِينُ ﴿ "benar-benar suatu ujian yang nyata," yang sangat jelas, yang dengannya ketulusan Ibrahim, ke-sempurnaan cintanya kepada Rabbnya, dan kesetiaannya menjadi nampak jelas. Karena, ketika Allah menganugerahkan Isma'il عليه السلام kepada Ibrahim عليه السلام, dia sangat mencintainya, padahal dia adalah khalilurrahman (orang yang sangat-sangat dicintai Allah). Kata al-Khullah (khalil) adalah tingkat tertinggi dalam kecintaan, dan ia sepenuhnya tercurahkan, tidak dapat dicampuri apa pun, dan berkonsekuensi bahwa seluruh bagian kalbu terpaut kepada sang mahbûb (kekasih). Tatkala salah satu bagian dari bagian-bagian hatinya terpaut (tergantung, terkonsentrasi) kepada putranya, Isma'il, maka Allah سبحانه وتعالى hendak memurnikan cintanya dan menguji kesetiaannya. Oleh karena itu Allah memerintahkan kepadanya untuk menyembelih orang yang kecintaan kepadanya telah meng-usik kecintaan kepada Rabbnya.
Tatkala Ibrahim telah mementingkan cinta Allah dan meng-utamakannya atas hawa nafsunya serta telah berbulat hati untuk menyembelihnya dan pengusik cinta kepada Rabbnya telah hilang dari dalam kalbunya, maka penyembelihan menjadi tidak ada arti-nya, maka dari itu Allah berfirman, ﴾ إِنَّ هَٰذَا لَهُوَ ٱلۡبَلَٰٓؤُاْ ٱلۡمُبِينُ ﴿ "Sesungguh-nya ini benar-benar cobaan yang nyata."
(107) ﴾ وَفَدَيۡنَٰهُ بِذِبۡحٍ عَظِيمٖ ﴿ "Dan Kami tebus anak itu dengan seekor sembelihan yang besar." Maksudnya, maka gantinya adalah sembe-lihan berupa domba yang sangat besar, disembelih oleh Ibrahim. Sembelihan ini menjadi agung (besar) dilihat dari sudut sebagai ganti Isma'il dan dilihat dari sudut keberadaannya sebagai salah satu bentuk ibadah yang sangat mulia, serta dilihat dari sudut ke-beradaannya sebagai kurban dan sunnah hingga Hari Kiamat.
(108-109) ﴾ وَتَرَكۡنَا عَلَيۡهِ فِي ٱلۡأٓخِرِينَ 108 سَلَٰمٌ عَلَىٰٓ إِبۡرَٰهِيمَ 109 ﴿ "Kami abadikan untuk Ibrahim itu (pujian yang baik) di kalangan orang-orang yang datang kemudian, 'Kesejahteraan dilimpahkan atas Ibrahim'." Maksud-nya, Kami abadikan untuknya pujian sejati pada orang-orang yang datang kemudian sebagaimana terjadi pada orang-orang terdahulu. Maka, setiap waktu sepeninggalannya, ia selalu dicintai, dimulia-kan, dan dipuji, ﴾ سَلَٰمٌ عَلَىٰٓ إِبۡرَٰهِيمَ ﴿ "Kesejahteraan dilimpahkan atas Ibrahim." Maksudnya, salam hormat untuknya. Ini sama dengan FirmanNya,
﴾ قُلِ ٱلۡحَمۡدُ لِلَّهِ وَسَلَٰمٌ عَلَىٰ عِبَادِهِ ٱلَّذِينَ ٱصۡطَفَىٰٓۗ ﴿
"Katakanlah, 'Segala puji bagi Allah dan salam atas hamba-hamba pilihanNya'." (An-Naml: 59).
(110) ﴾ كَذَٰلِكَ نَجۡزِي ٱلۡمُحۡسِنِينَ ﴿ "Demikianlah Kami memberi balasan kepada orang-orang yang berbuat baik," dalam beribadah kepada Allah dan bergaul dengan sesama manusia, yaitu Kami membebaskan mereka dari berbagai kesempitan, serta kesudahan, dan pujian yang baik Kami berikan kepada mereka.
(111) ﴾ إِنَّهُۥ مِنۡ عِبَادِنَا ٱلۡمُؤۡمِنِينَ ﴿ "Sesungguhnya ia termasuk hamba-hamba Kami yang beriman," kepada apa yang diperintahkan oleh Allah untuk diimani, yaitu orang-orang yang beriman yang sudah sampai kepada derajat al-yaqîn, seperti yang difirmankan Allah سبحانه وتعالى,
﴾ وَكَذَٰلِكَ نُرِيٓ إِبۡرَٰهِيمَ مَلَكُوتَ ٱلسَّمَٰوَٰتِ وَٱلۡأَرۡضِ وَلِيَكُونَ مِنَ ٱلۡمُوقِنِينَ 75 ﴿
"Dan demikianlah Kami perlihatkan kepada Ibrahim tanda-tanda keagungan (Kami yang terdapat) di langit dan di bumi, dan (Kami mem-perlihatkannya) agar Ibrahim itu termasuk orang-orang yang yakin." (Al-An'am: 75).
(112) ﴾ وَبَشَّرۡنَٰهُ بِإِسۡحَٰقَ نَبِيّٗا مِّنَ ٱلصَّٰلِحِينَ ﴿ "Dan Kami beri dia kabar gembira dengan Ishaq sebagai seorang nabi yang termasuk orang-orang yang shalih." Ini adalah berita gembira kedua mengenai akan dila-hirkannya Ishaq, yang di belakangnya adalah Ya'qub. Jadi, Ibrahim telah diberi kabar gembira dengan keberadaannya, kelangsungan-nya dan keberadaan anak keturunannya serta keberadaannya se-bagai seorang nabi yang termasuk orang-orang shalih. Itu semua adalah kabar gembira yang beragam.
(113) ﴾ وَبَٰرَكۡنَا عَلَيۡهِ وَعَلَىٰٓ إِسۡحَٰقَۚ ﴿ "Kami limpahkan keberkatan atasnya dan atas Ishaq." Yakni, Kami turunkan kepada keduanya berkah yang berupa perkembangan dan pertambahan ilmu mereka berdua, amal, dan anak keturunannya. Dari anak keturunan dua nabi inilah Allah سبحانه وتعالى menyebarkan tiga umat besar, yaitu Umat Arab yang ber-asal dari anak keturunan Nabi Isma'il, Umat Bani Isra`il dan Umat Romawi dari anak keturunan Nabi Ishaq.
﴾ وَمِن ذُرِّيَّتِهِمَا مُحۡسِنٞ وَظَالِمٞ لِّنَفۡسِهِۦ مُبِينٞ ﴿ "Dan di antara anak cucu mereka berdua ada yang baik dan ada pula yang zhalim terhadap dirinya sendiri dengan nyata." Maksudnya, di antara mereka ada yang shalih dan ada yang jahat, ada yang adil dan ada yang zhalim, yang kezhalim-annya sangat jelas melalui kekafiran dan kesyirikannya.
Ini bisa jadi sebagai bagian dari pencegahan terhadap pan-dangan keliru, karena tatkala Allah سبحانه وتعالى mengatakan, ﴾ وَبَٰرَكۡنَا عَلَيۡهِ وَعَلَىٰٓ إِسۡحَٰقَۚ ﴿ "Kami limpahkan keberkatan atasnya dan atas Ishaq," maka berarti berkah itu harus tetap ada pada anak keturunannya, dan di antara kesempurnaan berkah itu adalah keberadaan semua anak ketu-runannya sebagai orang-orang yang berbuat baik. Maka Allah سبحانه وتعالى mengabarkan bahwa di antara mereka ada yang baik dan ada yang zhalim. Wallahu a'lam.
Abraham était du nombre des coreligionnaires de Noé, qui ont appelé, comme lui, à proclamer l'Unicité d'Allah.
Remember when he came to his Lord with a heart pure from ascribing partners to Allah and from doubts, full of sincerity to Allah only wanted good for the creation.
Kaya banggitin mo nang dumating siya sa Panginoon niya nang may pusong malinis mula sa shirk, na nagpapayo alang-alang kay Allāh sa nilikha Niya,
Spomeni kad je Ibrahim Znalcu svih tajni došao srca čista od mnogoboštva i iskrena prema ljudima.
Rappelle-toi lorsqu'il vint à son Seigneur avec un cœur exempt de polythéisme et empli du désir de conseiller les gens sur l'adoration d’Allah.
Recuerda cuando vino a su Señor con un corazón puro libre de toda duda y sin intención de atribuir socios a Al-lah, lleno de sinceridad hacia Al-lah, solo quería el bien para la creación.
Yüce Allah'ın yarattıklarına nasihat eden, Rabbine şirkten tertemiz selim bir kalp ile geldiğini hatırla.
Ingatlah ketika dia datang kepada Tuhannya dengan membawa hati yang bersih dari syirik dan tulus kepada Allah dalam menasihati makhluk-Nya.
In verse 84, it was said: إِذْ جَاءَ رَبَّهُ بِقَلْبٍ سَلِيمٍ (when he came to his Lord with a pure heart). Here, 'coming to his Lord' means 'to turn to Allah, to zero in one's attention towards Him and to worship Him.' By placing the restriction of 'with a pure heart' it has been indicated that no act of devotion (ibadah) to Allah is acceptable until the heart of the devotee is cleansed pure from false beliefs and ill intentions. If a certain act of devotion is performed while laced with some false belief, then, no matter how hard the devotee has worked in this process, it will still not be acceptable. Similarly, if the main purpose of the devotee happens not to be the seeking of the sole pleasure of Allah - but, is a simple show off or some material gain, then, that act of devotion is not praiseworthy. The passion with which Sayyidna Ibrahim (علیہ السلام) turned towards Allah was free of all such adulterations.
Hãy nhớ rằng Y đã đến với Thượng Đế của Y bằng một tấm lòng thanh khiết không dính bất cứ Shirk nào, trái tim của Y một lòng hướng về Allah.
Rammenta di quando giunse dal Suo Dio con un cuore sereno, privo di idolatria, sincero verso Allāh e la Sua Creazione.
Quando disse a suo padre e al suo popolo idolatra, rimproverandoli: "Cos'è che state adorando all'infuori di Allāh?!
Khi Y nói với cha và dân chúng của Y là những người đa thần với lời mang tính phản đối: "Đó là thứ gì mà các người thờ phượng thay vì Allah?"
Babası ve kavmini azarlayarak: "Allah'tan başka neye ibadet ediyorsunuz?" dedi.
Lorsqu'il dit à son père et à son peuple polythéiste sur un ton réprobateur: Qu'adorez-vous donc en dehors d'Allah?
nang nagsabi siya sa ama niya at mga kababayan niyang mga tagapagtambal, habang nanunumbat sa kanila: "Ano ang sinasamba ninyo bukod pa kay Allāh?"
Ketika dia berkata kepada bapaknya dan kaumnya yang musyrik untuk menyalahkan perbuatan mereka, “Apa yang kalian sembah selain Allah ini?
Kad je osudio svog oca i svoje sunarodnike višebošce: “Kakva su ovo božanstva kojima se klanjate, a ne Allahu?”
Cuando le dijo a su padre y a su nación idólatra, criticándolos: “¿A qué adoran en lugar de Al‑lah?”
When he said to his father and his idolatrous nation, rebuking them, “What do you worship instead of Allah?”
“Pueblo mío, ¿prefieres adorar ídolos en lugar de adorar a Al-lah, basando tu creencia y devoción en una mentira completamente fabricada?”
Ces divinités inventées que vous adorez en dehors de Lui?
“Zar robujete lažnim božanstvima koja ste sami izmislili?”, upitao ih je poslanik Ibrahim, alejhis-selam.
“O my people, do you prefer to worship idols besides Allah basing your worship on a completely fabricated lie?”
"Allah'tan başka birtakım uydurma ilahlara mı ibadet etmek istiyorsunuz?"
Apakah tuhan-tuhan palsu itu yang kalian sembah selain Allah?
Mga diyos na pinasinungalingan ba ay sinasamba ninyo bukod pa kay Allāh?
Chẳng phải những thần linh mà các người thờ phượng ngoài Allah chỉ là những thứ ngụy tạo đó sao?
Adorate questi falsi idoli all'infuori di Allāh?
Các người nghĩ thế nào - hỡi người dân - về Thượng Đế của vũ trụ và muôn loài nếu như các người trở về gặp Ngài trong lúc các người tôn thờ những ai (vật) khác ngoài Ngài? Và Ngài sẽ làm gì với các ngươi khi các ngươi trình diện Ngài?
Cosa pensate che il Dio dei Mondi ne farà di voi, o gente, quando lo incontrerete mentre adorate altri all'infuori di Lui?!
Abraham (Ibrahim) was of the same religion as Noah. All the Prophets were sent so that man can be made aware about the creation plan of God and be given the aim of purifying himself during his pre-death period. God created man and sent him into the world with a righteous nature. He must pass the test of resisting the inducements of this world and go before God having kept himself free of all the base desires of self and satanic defilement. Such souls will be welcomed into Paradise. To ascribe partners to God (shirk) amounts to belittling God. In this case, man does not discover God as the greatest Being and that is why he is lost in other so-called forms of greatness and stoops to worshipping them.
Kaya ano ang palagay ninyo, O mga kababayan, sa Panginoon ng mga nilalang kapag nakipagkita kayo sa Kanya habang kayo ay sumasamba sa iba pa sa kanya? Ano sa tingin ninyo ang gagawin Niya sa inyo?"
“O my people! What do you think will happen when you meet the Lord of the worlds, while you used to worship things other than Him? What do you think He will do to you?”
Ey kavmim! O'ndan başkasına ibadet etmiş olarak alemlerin Rabbi ile karşılaştığınız zaman hakkında zannınız nedir? Size ne yapacağını düşünüyorsunuz?
“Pueblo mío, ¿qué crees que sucederá cuando te encuentres con el Señor del universo, mientras adorabas otras cosas además de Él? ¿Qué crees que hará contigo?
Ô gens, que pensez-vous qu'Allah fera de vous lorsque vous Le rencontrerez alors que vous adoriez des idoles en dehors de Lui?
I dodao je: “I šta mislite, kako će s vama postupiti Allah, Gospodar svjetova, ako budete nevjernici i ako Njemu budete smatrali nekog ravnim?”
Wahai kaumku! Apa anggapan kalian terhadap Allah, Tuhan alam semesta, jika kalian menghadap kepada-Nya sementara kalian menyembah selain-Nya? Menurut kalian, apa yang akan Dia lakukan terhadap kalian?”
Ibrahim memandang ke bintang sejenak untuk memikirkan taktik melepaskan diri agar tidak berangkat bersama kaumnya.
فَتَوَلَّوْاْ عَنْهُ مُدْبِرِينَ
(So they turned away from him and departed.) Qatadah said, "The Arabs say of one who thinks deeply that he is looking at the stars." What Qatadah meant is that he looked at the heavens thinking of a way to distract his people. So he said,
إِنِّى سَقِيمٌ
(Verily, I am sick.) meaning, weak. Ibn Jarir narrated here a Hadith from Abu Hurayrah, may Allah be pleased with him, stating that the Messenger of Allah ﷺ said:
«لَمْ يَكْذِبْ إِبْرَاهِيمُ عَلَيْهِ الصَّلَاةُ وَالسَّلَامُ غَيْرَ ثَلَاثَ كَذَبَاتٍ: ثِنْتَيْنِ فِي ذَاتِ اللهِ تَعَالَى، قَوْلُهُ:
إِنِّى سَقِيمٌ
وَقَوْلُهُ:
بَلْ فَعَلَهُ كَبِيرُهُمْ هَـذَا
وَقَوْلُهُ فِي سَارَّةَ: هِيَ أُخْتِي»
(Ibrahim (peace and blessings be upon him) did not lie except in three cases. Two were for the sake of Allah: (one is) when he said, (Verily, I am sick); and (the second) when he said, (Nay, this one, the biggest (his wife) of them (idols) did it.) and (the third) when he said concerning (his wife) Sarah, "She is my sister.") This Hadith is recorded in the books of the Sahih and Sunan with various chain of narrations. But this is not the kind of real lie for which a person is to be condemned -- Allah forbid! One calls it a lie for lack of a better word, because it is abstruse speech used for a legitimate religious purpose, and it was said that what was meant by the words,
إِنِّى سَقِيمٌ
(Verily, I am sick) was, `I am sick at heart of your worshipping idols instead of Allah.' Al-Hasan Al-Basri said, "The people of Ibrahim went out to their festival and they wanted to make him go out too. So he lay down on his back and said,
إِنِّى سَقِيمٌ
(Verily, I am sick.) and he started looking at the sky. When they had gone out, he turned to their gods and broke them." This was recorded by Ibn Abi Hatim. Allah said:
فَتَوَلَّوْاْ عَنْهُ مُدْبِرِينَ
(So they turned away from him and departed.) meaning, he went to them after they had left, quickly and secretly.
فَقَالَ أَلا تَأْكُلُونَ
(and said: "Will you not eat") They had placed food before them as a sacrifice, so that the food might be blessed. When Ibrahim, peace be upon him, looked at the food that was before them, he said:
فَرَاغَ إِلَى ءَالِهَتِهِمْ فَقَالَ أَلا تَأْكُلُونَ - مَا لَكُمْ لاَ تَنطِقُونَ
(Will you not eat What is the matter with you that you speak not)
فَرَاغَ عَلَيْهِمْ ضَرْباً بِالْيَمِينِ
(Then he turned upon them, striking (them) with (his) right hand.) Al-Farra' said, "This means, he started to hit them with his right hand." Qatadah and Al-Jawhari said, "He turned to them, hitting them with his right hand." He struck them with his right hand because the right hand is stronger and more powerful. Then he left them broken to pieces, (all) except the biggest of them, that they might turn to it, as we have already seen in the Tafsir of Surat Al-Anbiya'.
فَأَقْبَلُواْ إِلَيْهِ يَزِفُّونَ
(Then they came hastily towards him.) Mujahid and others said, "This means, they came rushing. The story is told in brief here; in Surat Al-Anbiya', it is told in more detail. When they returned, they did not know at first who had done this, until they investigated and found out that Ibrahim, peace be upon him, was the one who had done it. When they came to rebuke him, he started rebuking and criticizing them and said:
أَتَعْبُدُونَ مَا تَنْحِتُونَ
(Worship you that which you carve) meaning, `do you worship instead of Allah idols which you yourselves carve and fashion with your own hands'
وَاللَّهُ خَلَقَكُمْ وَمَا تَعْمَلُونَ
(While Allah has created you and what you make!) This may mean, `Allah has created you and what you do;' or it may mean, `Allah has created you and what you make.' Both views are synonymous. The former is more apparent because of the report recorded by Al-Bukhari in the Book Af`al Al-`Ibad from Hudhayfah, attributed to the Prophet :
«إِنَّ اللهَ تَعَالَى يَصْنَعُ كُلَّ صَانِعٍ وَصَنْعَتَه»
(Allah has created every doer of deeds and what he does.) Thereupon he recited:
وَاللَّهُ خَلَقَكُمْ وَمَا تَعْمَلُونَ
(While Allah has created you and what you make!) When the proof had been established against them, they resolved to seize him by force and they said:
ابْنُواْ لَهُ بُنْيَـناً فَأَلْقُوهُ فِى الْجَحِيمِ
(Build for him a building (i.e., furnace) and throw him into the blazing fire!) There happened what we have already discussed in our Tafsir of Surat Al-Anbiya', (21:68-70) and Allah saved him from the fire and caused him to prevail over them, making his proof supreme and supporting it. Allah says:
فَأَرَادُواْ بِهِ كَيْداً فَجَعَلْنَـهُمُ الاٌّسْفَلِينَ
(So, they plotted a plot against him, but We made them the lowest.)
Kaya tumingin si Abraham nang isang tingin sa mga bituin, habang nagpapanukala ng isang pakana para sa pagwawaksi ng paglabas kasama sa mga kababayan niya,
İbrahim yıldızlara bir göz attı ve kavmiyle beraber hareket etmemek için bir çare tasarladı.
Así que Abraham echó un vistazo a las estrellas, tramando un plan para guiar a su gente.
Abraham regarda les étoiles afin de mettre au point un stratagème lui épargnant de sortir avec les siens.
So Abraham took a glance at the stars, hatching a plan to come out of having to go out with his people.
I poslanik Ibrahim pogleda zvijezde, kao onaj koji duboko razmišlja, želeći naći opravdanje da ne pođe sa svojim sunarodnicima na svetkovinu na koju su neizostavno odlazili.
In verses 88 and 89, it was said: نَظَرَ نَظْرَةً فِي النُّجُومِ فَقَالَ إِنِّي سَقِيمٌ. (Then, he cast a look at the stars, and then said, "I feel indisposed" 37:88-89). There is a background to these verses. The people of Sayyidna Ibrahim (علیہ السلام) used to have a festival on a particular day. When that day came, they invited Sayyidna Ibrahim to go with them and enjoy the festival. Their purpose was that if he accompanies them in the festival, he might be impressed with them and forget about calling them to his faith. (ad-Durr-ul-Manthur, Ibn Jarir and others). But, Sayyidna Ibrahim had something else on his mind. He wanted to make use of this occasion to pursue an agenda of his own. He thought when all these people go to celebrate their festival, he would have the time to go into their temple and break their idols, so that when they returned, they would see the helplessness of their false gods with their own eyes. It was quite possible that this scenario makes someone's heart lit with the spark of true faith and, may be, he repents and shies away from shirk. This being his aim, Sayyidna Ibrahim (علیہ السلام) refused to go with them. But, he chose a particular method of saying 'no' to his people when he cast a full, animated look at the stars (expressed in the text by saying: فِي النُّجُومِ fi-nnujum: into the stars ] as explained below) and then said that he was indisposed. His people took his excuse to be valid, left him alone and went away to enjoy their festival.
Several exegetic and juristic issues are related with this event. A gist is being presented here.
The purpose of casting a glance at the stars
The first debatable issue is to determine the purpose for which Sayyidna Ibrahim (علیہ السلام) cast a glance at the stars before he could give an answer. Some commentators have said that this happened as a matter of chance. When someone has something important on his mind, there are occasions he would start looking at the sky quite unintentionally. At the time Sayyidna Ibrahim (علیہ السلام) was invited to come to the festival, he was left thinking as to how he could excuse himself out of this invitation. It was in this state of indecision that he, quite involuntarily, cast a glance towards the stars and, only after that, came his response. This explanation of casting a glance towards the stars apparently seems to be cloudless. But, in view of the style of the noble Qur'an, it is difficult to call it correct. First of all because the style of the Qur'an is such that it limits itself to the narration of only important and necessary units of events while it leaves off details that are unnecessary. Even in these very verses under study, several units of the events have been elided to the extent that its entire background was also not spelt out. Therefore, it is not possible to believe that the Qur'an would have left out the background of this event, lest it becomes too long while it would take an absolutely involuntary action not even distantly related to the event and describe it in a whole verse. Secondly, if no particular wise consideration was in sight while casting a glance towards the stars, instead, it had happened involuntarily - then, according to the grammatical rules of the Arabic language, one would say: فَنَظَرَ نَظْرَةً اِلَی النُّجُومِ and not: فِي النُّجُومِ as in the text.
This tells us that Sayyidna Ibrahim (علیہ السلام) did have some particular expedient consideration before him in having a glance at the stars, and that is why the noble Qur'an has mentioned it with such stress on its importance. Now the question is: What was that expedient consideration? In answer, most commentators have said that the people of Ibrahim (علیہ السلام) believed in astrology and used to do everything they had to do by looking at stars. The purpose behind the answer that Sayyidna Ibrahim (علیہ السلام) gave by looking at the stars was to let his people understand that the statement being given by Sayyidna Ibrahim (علیہ السلام) about his indisposition was not something unfounded, instead, what he was saying was being said on the basis of his assessment of the movement of stars. Although, Sayyidna Ibrahim (علیہ السلام) was not a believer in astrology personally, but the method he used functionally in order to avoid his participation in the festival was precisely what would appear trustworthy in their sight - and since he made no reference to astrology verbally, nor did he declare that his aim was to seek help from his knowledge of stars - instead, what he did was no more than having looked at the stars rather fully - therefore, this also had no aspect of some lie in it.
Here, one may doubt that this act of Sayyidna Ibrahim (علیہ السلام) might have encouraged disbelievers who were not only believers in astrology, in fact, took stars to be effective agents in the events of the world. But, this doubt can be answered by saying that the likelihood of an encouragement was possible only when Sayyidna Ibrahim (علیہ السلام) would have not clearly warned them on their erroneous conduct later on. Here, this entire plan was being enacted for the sole purpose that the invitation to pure monotheism be communicated to them in the most effective manner possible. Hence, it was after a short while that Sayyidna Ibrahim (علیہ السلام) laid bare every possible error of their conduct before his people. Therefore, there is no question of providing encouragement to disbelievers simply on the basis of this ambiguous act. Here the purpose was to get rid of the compulsion of having to participate in the festival so that effort could be made to create a conducing atmosphere to present the call of true faith. This method of considered ambiguity for the purpose in sight is based on nothing but wisdom - and no reasonable objection can be raised against it.
This explanation of casting a glance towards the stars has been reported from most commentators. Maulana Ashraf Thanavi (رح) has also gone by this very Tafsir in Bayan-ul-Qur'an.
Astrology: Its status in Islam
Another question which comes under this verse relates to the status astrology has in the Shari'ah of Islam. A brief answer to this question is being submitted here.
At least this much is a settled matter that Allah Ta’ ala has placed specific properties in the Moon, Sun and the stars that affect human lives. Some of these are such as could be observed by everyone, for instance, the feeling of being hot or cold due to the Sun being near and far or the high and low tides of the seas due to the waxing and waning of the Moon and similar other phenomena. Now, some commentators just limit themselves to saying that the properties of these stars are no more than what we can gather from common observation - while there are others who say that there are some additional and particular properties in the position and movement of stars which affect most human matters. The moving of some star in a particular constellation becomes for some human beings the cause of happiness and success while the cause of sorrow and failure for some others. Then there are some people who believe that stars are the sole effective agents in the case of all successes and failures. And there are still others who say that there is no effective agent but Allah Ta’ ala, however, He has endowed stars with such properties, therefore, very much like other causes, they too serve as yet another cause of human successes and failures.
As for those who believe in stars being effective agents, and hold that events and revolutions of the world depend on stars alone, and they alone decide what happens in the world - their notion is wrong and false without any doubt. In fact, this belief takes one to the borderline of shirk (the ascribing of partners to the pristine divinity of Allah). This was the kind of belief the people of Arabia entertained in the matter of rains. According to them, a particular star (called: نَوء : naw' ) brought rains and it was an effective agent as far as rains are concerned. The Holy Prophet ﷺ has strongly refuted this belief the detailed description of which appears in ahadith.
Now, there remains the thinking of people who, for all intents and purposes, do believe that Allah Ta’ ala is the ultimate effective agent in world events, yet they also subscribe to the view that the Almighty has endowed stars with such properties which affect human lives in the degree of a general cause. For example, as far as rain is concerned, it is Allah alone who brings it, but clouds happen to be the obvious cause of rains. Similarly, the real fountainhead of all successes and failures is no other but the will of Allah Ta’ ala. But, these stars become the cause of those successes and failures. Hence, this thinking is no shirk - and neither do the Qur'an and Hadith confirm or reject it. Therefore, it is not too far out to think that Allah Ta’ ala might as well have embedded some such effects in the position, movement, rising and setting of stars. But, the acquiring of the knowledge of astrology in order to pursue and discover these effects, and then placing reliance on this knowledge, and then issuing decrees for the future on that basis is, after all, prohibited and impermissible and ahadith forbid it. According to a narration of Sayyidna ` Abdullah Ibn Masud ؓ ، the Holy Prophet ﷺ said:
اِذا ذُکِرَ القدرُ فَاَمسِکُوا وَ اِذَا ذُکِرَتِ النُّجُومُ فَاَمسِکُوا وَاِذَا ذُکِرَ اَصحَابِی فَاَمسِکُوا (تخریج احیاء العلوم للعراقی بحوالہ طبرانی وھو حدیث حسنہ العراقی)
When destiny is mentioned - observe restraint; and when stars are mentioned - observe restraint; and when my Companions are mentioned - observe restraint [ that is, do not deliberate or debate or dwell on differences ]. ` Iraqi on Ihya'-ul-` Ulum, with reference to Tabarani, and rating as 'hasan' )
And Sayyidna ` Umar ؓ said:
تَعَلَّمُوا مِنَ النُّجُومِ مَا تَھتَدُونَ بِہٖ فِی البَرِّ وَ البَحرِ ثُمَّ امسِکُوا (احیاء علوم الدین للغزالی (رح))
Acquire knowledge of stars to the extent you are guided right on land and at sea - then, stop. ('ihya'-ul-Ulum -Ghazzali)
This prohibition does not necessitate rejection of properties and effects of stars. But, any relentless digging into these properties and effects - and wasting precious time while hankering after these is what has been prohibited. Imam al-Ghazali has, while discussing this subject in Ihya'-ul-` Ulum, identified several elements of wisdom behind this prohibition.
The first wise consideration under which astrology has been declared as blameworthy and prohibited lies in a person's accelerated devotion to it. Experience bears out that once this happens, he gradually starts taking stars as the be-all and end-all of everything, and this false perception then drags him on to the polytheistic belief of taking stars as the real effective agents.
Then there is yet another wise consideration behind it. Even if Allah Ta’ ala has placed some properties and effects in the stars, we have, on our part, no certain source of knowledge about these, except through wahy or revelation. It appears in ahadith about Sayyidna Idris (علیہ السلام) (Enoch) that Allah Ta’ ala had given him some knowledge of this nature. But, that knowledge based on Divine revelation (wahy) is no more there in this world. Now, whatever the so-called experts of astrology have with them is merely a collection of inferences, conjectures and whims based on which no certain knowledge can be acquired. This is the reason why countless predictions of astrologers keep being proved false. Someone has made a lively comment on this field of knowledge by saying:
مفیدہ، غیر معلوم و معلومہ غیر مفید
The useful of it is unknown, and the known of it is useless!
` Allamah ` Alusi has, in his Tafsir Ruh-ul-Ma’ ani, has cited several examples from historical events where the way an event should have transpired under the accepted rules of astrology came, in reality, to transpire almost contrarily. Therefore, so many great people that devoted their lives to astrology were finally compelled to confess that the ultimate end of this field of knowledge is no more than conjectures and estimations.
A famous astrologer, Koshyar Dailami has written in his book al-Mujmal fi-l-Ahkam:
"Astrology is a field of knowledge not supported by evidence, proof, or argument. It has a lot of leeway for human scruples and conjectures." (Rum-ul-Ma’ ani, p. 116, v. 23)
` Allamah 'Alusi has also reported similar sayings from several other scholars of astrology. Nevertheless, this much is settled that astrology is not a field of knowledge that could offer any degree of certainty. Countless probabilities of errors lurk behind it. But, what actually happens is that people who pursue this field of knowledge end up giving it status of a science that is absolute and certain. On this very basis they arrive at their decrees for the future, and because of it they go on to entertain good or bad opinions about others. Moreover, far serious is the false pride in this field that, on some occasions, pushes its votaries to start claiming that they have the knowledge of the unseen (al-ghayb). And it goes without saying that everything pointed to here generates all sorts of corruption.
There is yet another reason for the prohibition of astrology in that it amounts to allowing dear life to be consumed in a pursuit that has no benefit in the real sense. When one cannot have something certain come out of it, how is it going to be helpful in doing so many things one has to do in this world? Now, running after something useless for no valid reason is totally against the spirit and temperament of the Shari'ah of Islam. Therefore, it has been prohibited.
How to explain the 'indisposition' of Sayyidna Ibrahim (علیہ السلام) ?
The third problem that emerges from this verse relates to the statement of Sayyidna Ibrahim (علیہ السلام) . In response to the invitation of his people, he said: اِنِّی سَقِیمُ (I feel indisposed). Now the question is: Was he really sick at that time? In the Qur'an, there is no clarification about it. But, from a Hadith of the Sahih of al-Bukhari it seems that he was not so sick at that time as would make him unable to go with his people. Therefore, we have to determine as to how could he say that.
The answer to that, according to the majority of commentators, is that Sayyidna Ibrahim (علیہ السلام) had really employed the mode of توریہ : tauriyah (equivocation). Tauriyah means: 'To say something that is apparently counter to the actual fact, but the speaker means a remote sense in it that matches the actual fact.' Here, the apparent sense of the remark made by Sayyidna Ibrahim (علیہ السلام) is that 'Right now, I am sick.' But, this is not what he really meant. Now, what did he really mean? About this, commentators have expressed different opinions. Some said that it was prompted by his instinctive aversion at the sight of the polytheistic activities of his people. This view is supported by the fact that the word used here is: سَقِیم ('saqim': indisposed), a word that is much lighter than: مَرِیض (marid : sick). This sense could be conveyed in English by saying: I am indisposed (as in the translation of the text). It is obvious that this sentence has ample room to incorporate the sense of instinctive aversion alluded to earlier.
And some commentators have said that by saying: اِنِّی سَقِیم (inni saqim), Sayyidna Ibrahim (علیہ السلام) intended to convey the sense of 'I am going to be sick' for the reason that, in the Arabic language, the form of active participle noun (ism-u-l-fail) is frequently used for the future tense. In the Qur'an itself, it was said while addressing the Holy Prophet ﷺ :إِنَّكَ مَيِّتٌ وَإِنَّهُم مَّيِّتُونَ (which can be literally translated in terms of the outwardly apparent words by saying: 'You too are dead and they too are dead.' But, as obvious, it means: "Certainly, you will die and they [ too ] will die - (Az-Zumar, 39:30). Similarly, Sayyidna Ibrahim (علیہ السلام) had said: اِنِّی سَقِیم (inni saqim) only to convey the sense of 'I am going to be sick' and he said that because one has to fall sick some or the other time much before death comes. Even if someone does not suffer from a regular sickness, even then, one is temperamentally disturbed before death that is something inevitable.
If someone is not satisfied with these interpretations, then the best explanation is that Sayyidna Ibrahim (علیہ السلام) was really somewhat indisposed at that time, but his indisposition was not such as would have prevented him from participating in the festival Actually, he talked about his casual indisposition in a particular setting where his listeners thought he was suffering from some major disease because of which he was really unable to go with them. This explanation of the equivocation used by Sayyidna Ibrahim (علیہ السلام) is most reasonable and satisfactory.
This explication also makes it clear that the use of the word: کَذِبَہ (kadhibah: lie) for the statement: اِنِّی سَقِیم (inni saqim) uttered by Sayyidna Ibrahim (علیہ السلام) ، as is reported in the Hadith of Bukhari, actually means تَورِیہ : equivocation) which has the apparent form of a lie but it is no lie in terms of the sense intended by the speaker. In some narrations of this very Hadith, the following words have also appeared:
مَا مِنھَا کَذِبَۃُ اِلَّا مَا حَلَّ بِھَا عَن دِینِ اللہِ
Out of these, there is no lie that has not been spoken for the sake of defending and supporting the religion of Allah.
These words are self-explanatory. They tell us that the word 'kadhib' or lie in the Hadith carries a sense that is separate from its common meaning. A slightly detailed discussion regarding this very Hadith has already appeared in the commentary on Surah Al-Anbiya' under the verse: قَالَ بَل فَعَلَہ، کَبِیرُھُم (He said Rather, this is done by this chief of theirs - 21:63). (Ma’ ariful-Qur’ an, volume VI)
The Islamic legal ruling on (equivocation)
Also from these very verses comes the ruling that resorting to tauriyah on occasions of need is permissible. One form of tauriyah is verbal, that is, saying something the apparent sense of which is counter to the actual fact, while the inward sense corresponds to it. Then there is the practical tauriyah, that is, to act in a manner that makes the onlooker interpret one's intention in a certain way while, in reality, one's intention is quite different. This is also known as: ('iham). When Sayyidna Ibrahim (علیہ السلام) cast a glance towards the stars, it was 'iham. (as held by most commentators) and calling himself sick was tauriyah or equivocation.
On specific occasions of need, resorting to both these kinds of tauriyah stands proved from the Holy Prophet in person. When he was on his journey of hijrah, and the disbelievers were looking for him frantically, someone en route asked Sayyidna Abu Bakr علیہ السلام about the Holy Prophet ﷺ . He answered by saying: ھُوَ ھَادٍ یَّھدینِی (He is my guide. He shows me the way). From his answer, the listener gathered that he was referring to him as some usual pathfinder or guide (hired for this purpose in travel through unknown desert terrain). Therefore, he did not bother and went his way - although, Sayyidna Abu Bakr (علیہ السلام) had still not surrendered the truth of the matter that he was his religious and spiritual guide or leader.
Similarly, says Sayyidna Ka’ b ibn Malik ؓ ‘when the Holy Prophet ﷺ had to go in a certain direction for Jihad, he would, while coming out of Madinah, rather than go in his intended direction, would start marching towards some other direction - so that onlookers do not find out the correct destination towards which he was really headed (Sahih Muslim and others). This was practical tauriyah (equivocation) and 'iham.
On occasions of good cheer and Iight humor too, tauriyah stands proved from the Holy Prophet ﷺ . According to narration from the Shama'il of Tirmidhi, the Holy Prophet ﷺ humorously said to an old woman, "No old woman will go to Paradise." That woman became very anxious. Then he explained that he meant that the old women will not go Paradise in the state of their old age - yes, they will go there after having turned young.
Ibrāhīm osservò le stelle e preparò un piano per non dover uscire con il suo popolo.
Ibrahim nhìn lên các vì sao trên trời suy nghĩ toan tính làm sao thoát khỏi đám dân của Y.
Thế rồi Y lựa lời khéo léo tìm cách không tháp tùng đi cùng với dân chúng của Y đến lễ hội (ngày tết) của họ: " Thật sự, tôi đã bị bệnh"
E disse, scusandosi di non poter uscire con il suo popolo durante la loro festa: "Sono malato"
He said, presenting an excuse from having to go with his people to their festival, “I am sick.”
saka nagsabi habang nagdadahilan ng paglabas kasama sa mga kababayan niya patungo sa pagdiriwang nila: "Tunay na ako ay may karamdaman."
Ibrahim, alejhis-selam, obratio se zatim svojim sunarodnicima rekavši da je bolestan, te da ne može s njima poći na svetkovinu.
Kavmiyle beraber bayramlarına gitmemek için bir bahane bularak; "Doğrusu ben hastayım." dedi.
Afin de ne pas se rendre avec eux sur leur lieu de festivité, il leur dit en guise d'excuse: Je suis malade.
Dijo, al ofrecer una excusa y así no tener que ir con su pueblo a la fiesta de ellos: “Estoy enfermo”.
Ia menyebutkan alasan ketidakpergiannya bersama kaumnya ke hari raya mereka, “Sesungguhnya aku sakit.”
Ils le laissèrent alors derrière eux et s'en allèrent.
Mereka lantas meninggalkannya dan berangkat.
Kaya iniwan nila siya sa likuran nila at umalis sila.
Entonces lo abandonaron y se fueron.
So they left him behind and went.
Onu gerilerinde bırakıp gittiler.
Čuvši da Ibrahim to govori, otišli su a njega su ostavili.
E lo lasciarono in pace e se ne andarono.
Thế là người dân của Y bỏ lại Y, ra đi dự lễ hội.
Thế là Y lén đi đến các thần linh mà chúng thờ phượng thay vì Allah, Y buông lời giễu cợt với các thần linh của chúng: Sao các ngươi không chịu ăn những thức ăn mà bọn đa thần đa dâng cúng các ngươi?!
Allah'tan başka ibadet ettikleri ilahlarına küçümseyici bir ifadeyle; "Müşriklerin size hazırlayıp yapmış olduğu yemeklerden yemiyor musunuz?" dedi.
He turned towards the idols they would worship instead of Allah, and said mocking them, “Will you not eat from the food the idolaters make for you?”
A čim su višebošci napustili naselje, poslanik Ibrahim, alejhis-selam, ponese sjekiru i ode njihovim kumirima te im se naruga rekavši: “Zašto ne jedete ovu hranu koju su vam servirali višebošci?”
Il se rendit auprès des divinités qu'ils adoraient en dehors d'Allah et leur dit d’un ton railleur: Ne mangez-vous pas la nourriture que les polythéistes vous offrent?
Se volvió hacia los ídolos a los que adoraban en lugar de a Al-lah, y dijo burlándose de ellos: “¿Acaso no comerán de la comida que los idólatras hacen para ustedes?”
Kemudian Ibrahim mendatangi berhala-berhala yang mereka sembah selain Allah. Dia mencibir berhala-berhala tersebut dengan berkata, “Mengapa kalian tidak menyantap makanan yang dibuat oleh para pemuja kalian?!
Kaya bumaling siya sa mga diyos nila na sinasamba nila bukod pa kay Allāh saka nagsabi habang nanunuya sa mga diyos nila: "Hindi ba kayo kumakain mula sa pagkain na ginagawa ng mga tagapagtambal para sa inyo?
Andò dagli idoli che adoravano all'infuori di Allāh, dicendo ai loro idoli, con scherno: "Non mangiate il cibo che gli idolatri preparano per voi?"
“Zar ne govorite? Zašto ne odgovarate na pitanja? Zar se ljudi vama, a ne Allahu, klanjaju!”
Pourquoi ne parlez-vous pas, ni ne répondez à celui qui vous interroge? Est-ce de telles divinités que l'on adore en dehors d'Allah?
“What is the matter with you that you do not speak, nor answer whoever asks you? Can this type of thing be worshipped instead of Allah?”
Mengapa kalian tidak berkata-kata, tidak menjawab siapa yang bertanya kepada kalian? Apakah seperti ini disembah selain Allah?”
"Perché non parlate e non rispondete a chi vi interroga?! Una cosa simile viene adorata all'infuori di Allāh?!"
“¿Qué sucede con ustedes que no hablan, ni responden a quien les pregunta? ¿Se puede adorar este tipo de cosas en lugar de Al-lah?
Ano ang lagay ninyo na hindi kayo nagsasalita at hindi kayo sumasagot sa nagtatanong sa inyo? Ang tulad ba nito ay sinasamba bukod pa kay Allāh?"
"Size ne oldu da konuşmuyorsunuz? Size bir soru sorana cevap vermiyorsunuz. Allah'tan başka bunlar gibisine ibadet edilir mi?"
Các ngươi có chuyện gì mà sao không nói chuyện và cũng không trả lời người đang hỏi các ngươi vậy? Các thần linh được thờ phượng ngoài Allah là như thế này đó sao?!
Thế rồi, Ibrahim nhảy thẳng tới, dùng tay phải của mình đập vỡ chúng.
Maka Ibrahim maju menghantam berhala-berhala tersebut dengan tangan kanannya.
Il se mit ensuite à les frapper de sa main droite dans la finalité de les briser.
Then, Abraham started hitting them with his right hand, intending to break them.
Kaya bumaling laban sa kanila si Abraham, na humahampas sa kanila ng kanang kamay niya upang basagin sila.
I on se primaknu te poče razbijati kumire desnicom.
E Ibrāhīm si scagliò su di loro con la mano destra allo scopo di romperli.
Entonces, Abraham comenzó a golpearlos con su mano derecha, con la intención de romperlos.
İbrahim putları kırmak için yöneldi ve sağ eliyle vurmaya başladı.
Dopodiché, gli adoratori di questi idoli vennero in fretta da lui.
En aquel momento los adoradores de estos ídolos se precipitaron sobre él.
Kemudian para penyembah berhala-berhala tersebut datang bergegas kepadanya.
Les adorateurs de ces divinités revinrent précipitamment.
Ibrahimovi, alejhis-selam, sunarodnici, obožavaoci tih kipova, dođoše trkom.
Putlara tapanlar koşarak İbrahim'e doğru geldiler.
So the worshippers of these idols came rushing to him.
Kaya lumapit patungo sa kanya ang mga mananamba ng mga anitong ito, na nagmamabilis.
Sau đó, đám người thờ phượng những pho tượng này vội vàng nhanh chân chạy đến gặp Y trong sự giận dữ.
Ibrahim giáp mặt chúng bằng sự kiên định, Y đã nói với chúng nhằm thức tỉnh chúng: "Chẳng lẽ các người lại thờ cúng ngoài Allah những thần linh do chính đôi tay các người đã nắn tạc ra ư?!"
Kaya humarap sa kanila si Abraham nang may katatagan at nagsabi sa kanila habang naninisi sa kanila: "Sumasamba ba kayo bukod pa kay Allāh sa mga diyos na kayo ang lumilok sa pamamagitan ng mga kamay ninyo
But Abraham countered them with steadfastness, and said to them rebuking them, “Do you worship idols instead of Allah, which you carve with your own hands?”
Hrabar i postojan, Ibrahim, alejhis-selam, upitao je višebošce, koreći ih: “Kako možete robovati kipovima – sami ste ih isklesali?!”
İbrahim onları sebat ile karşıladı ve azarlayarak: "Allah'tan başka elleriniz ile yonttuğunuz ilahlara mı tapıyorsunuz?" dedi.
Pero Abraham u los contrarrestó con perseverancia, y les dijo: “¿Adoran a los ídolos que tallan con sus propias manos en lugar de a Al-lah?”
Ibrahim menghadapi mereka dengan keberanian dan berkata kepada mereka sembari mencela perbuatan mereka, “Apakah kalian menyembah tuhan-tuhan selain Allah yang kalian pahat sendiri dengan tangan kalian?
Abraham leur fit face avec aplomb et les admonesta en ces termes: Adorez-vous en dehors d'Allah, des divinités que vous façonnez de vos mains?
E Ibrāhīm li incontrò con fermezza e disse loro, rimproverandoli: "Adorate, all'infuori di Allāh, delle divinità che fabbricate con le vostre stesse mani?!
Allāh, gloria Sua, è Colui che vi ha creati e che ha creato le vostre attività, e tramite le vostre attività fabbricate questi idoli; Lui solo merita di essere adorato e non deve esserGli associato nulla".
“Zar lažne bogove obožavate, a ne klanjate se Allahu, Koji stvara vas i djela vaša koja svojim rukama činite? Allah je Onaj Koji zaslužuje da Mu se robuje i da se samo On obožava."
Tandis qu'Allah vous a créés et a créé ce que vous fabriquez, et entre autres vos idoles? Il est Celui qui mérite d'être adoré Seul et que rien ne Lui soit associé.
Allah -Subhanehu ve Teâlâ- sizi ve yapmış olduğunuz amelleri yaratmıştır. Sizin yapmış olduğunuz amellerden birisi de bu putlardır. O, yalnızca kendisine ibadet edilmeyi hak eder ve O'na hiçbir şey ortak koşulmaz.
samantalang si Allāh – kaluwalhatian sa Kanya – ay lumikha sa inyo mismo at lumikha sa gawa ninyo, na kabilang sa gawa ninyo ay itong mga anito, kaya Siya ay ang karapat-dapat na sambahin lamang at hindi Siya tambalan ng iba pa sa Kanya?"
Padahal, Allah -Subḥānahu- yang menciptakan kalian dan menciptakan perbuatan kalian, di antaranya adalah perbuatan kalian membuat berhala-berhala ini. Dialah yang berhak untuk disembah semata dan tidak disekutukan dengan selain-Nya.”
Các người thờ cúng các pho tượng mà các người làm ra trong khi Allah - Đấng Vinh Quang đã tạo ra các người và các pho tượng mà các người làm ra. Các người thờ cùng chúng trong khi chỉ một mình Ngài mới là Đấng xứng đáng được thờ phượng, không ai (vật gì) ngoài Ngài có quyền đó.
“While Allah (may He be glorified) is the one who created your bodies and your actions; the making of these idols are also from your actions, so He is most deserving that you worship Him alone and not ascribe partners with Him.
“Mientras que Al-lah es el que creó sus cuerpos y lo que hacen. La creación de estos ídolos también proviene de lo que hacen, por lo que es más digno de que Le rindan culto solo a Él y no Le atribuyan asociados.
Cuando se quedaron sin palabras ante su claro razonamiento, recurrieron a la violencia y consultaron entre ellos sobre lo que deberían hacer con Abraham. Dijeron: “construyamos una hoguera, llenémosla de leña y luego de encenderla, lo arrojaremos en ella”.
Pošto je poslanik Ibrahim, alejhis-selam, pobijedio mnogobošce argumentima, posegnuli su za silom. Rekli su: “Pripremite golemu lomaču i bacite u nju Ibrahima!”
Ketika mereka kalah dalam menghadapi hujah Ibrahim mereka pun menggunakan kekerasan. Mereka bermusyawarah di antara mereka tentang apa yang hendak mereka perbuat terhadap Ibrahim. Mereka berkata, “Dirikanlah suatu bangunan, isilah ia dengan kayu bakar, kemudian bakarlah, lalu campakkanlah dia ke dalamnya."
Lorsqu'ils furent incapables de répondre à Abraham sur le terrain de l'argumentation, ils eurent recours à la force et se concertèrent pour savoir ce qu'ils allaient faire de lui. Ils dirent: Elevez une construction, remplissez-la de bois, mettez le feu à ce bois et jetez Abraham dans la fournaise.
Quando non furono in grado di ribattere con prove, fecero ricorso alla forza, e si consultarono su cosa farne di Ibrāhīm. Dissero: "Erigete una costruzione, riempitela di legna e accendetela, dopodiché gettatelo in essa".
Nhưng khi chúng đuối lý trước Ibrahim, chúng lại dùng đến vũ lực đáp trả Y. Chúng bàn bạc nhau cách xử trí Ibrahim, chúng bảo: "Chúng ta hãy dựng một tòa nhà nhét đầy củi khô trong đó, đốt cháy nó lên rồi ném hắn vào đó!".
When they became speechless to his clear reasoning they resorted to violence, and consulted with each other about what they should do with Abraham. They said, “Build a structure from him, fill it with firewood and set it on fire, then throw him into it.”
İbrahim'e karşı kavmi delil ile mücadele etmede aciz kaldıktan sonra, şiddet ve kuvvete başvurdular. İbrahim'e ne yapacakları hususunda aralarında istişare ettiler. "Onun için bir bina yapın, onun içini odunla doldurun. O odunları yakın, sonra da onu o ateşe atın!" dediler.
Noong nawalang-kakayahan sila sa pakikipagtunggali sa kanya sa pamamagitan ng katwiran, napilitan silang gumamit ng lakas. Kaya nagsanggunian sila sa gitna nila hinggil sa gagawin nila kay Abraham. Nagsabi sila: "Magpatayo kayo para sa kanya ng isang gusali. Punuin ninyo iyon ng kahoy na panggatong. Pagningasin ninyo iyon, pagkatapos itapon ninyo siya roon."
Mnogobošci su htjeli napakostiti Ibrahimu, alejhis-selam, svom sunarodniku, ali ih je Svemogući Allah iznad svega ponizio: poslanik Ibrahim pobijedio ih je i njihova je spletka sasvim propala. Gospodar je učinio da vatra u koju su Ibrahima bacili bude hladna i spasonosna.
Kaum Ibrahim bermaksud berbuat jahat terhadapnya dengan membakarnya agar mereka bisa berlepas diri darinya. Namun, Kami menggagalkan kejahatan mereka ketika Kami menjadikan api itu dingin dan tempat keselamatan bagi Ibrahim.
Le peuple d'Abraham voulut lui faire du mal et se débarrasser de lui, mais Nous les rendîmes perdants lorsque Nous avons changé le feu en fraîcheur salutaire.
Đám dân của Ibrahim muốn giết hại Ibrahim. Nhưng TA đã làm cho chúng thất bại hoàn toàn, TA đã khiến cho ngọn lửa trở nên mát lạnh và an toàn cho Y.
So the people of Abraham intended to do evil to Abraham by destroying him so they could be saved from him, but I made them the losers when I made the fire cool and safe for him.
İbrahim'in kavmi, İbrahim hakkında kötülük yapmayı düşünüp onu öldürerek ondan kurtulmayı istedi. Biz, ateşi ona serin ve zararsız kıldığımız zamanda onları en çok hüsrana uğrayanlardan kıldık.
E il popolo di Ibrāhīm desiderò uccidere Ibrāhīm e liberarsi di lui, ma li sconfiggemmo rendendo il fuoco freddo e innocuo.
Kaya nagnais ang mga kababayan ni Abraham kay Abraham ng isang kasagwaan sa pamamagitan ng pagpapahamak sa kanya para makapagpahinga sila sa kanya, ngunit ginawa Namin silang mga lugi nang ginawa Namin ang apoy na kalamigan at kaligtasan sa kanya.
Entonces el pueblo de Abraham intentó hacerle daño y destruirlo para poder librarse de él, pero Al-lah los hizo fracasar cuando hizo que el fuego fuera fresco y seguro para él.
Abraham u dijo: “Voy a partir a donde mi Señor me guíe, y abandonaré la ciudad de mi pueblo para poder adorarlo. Mi Señor me guiará a lo que sea bueno para mí en el mundo y en el Más Allá”.
Ibrahim's Emigration, the Test of the Sacrifice of Isma`il, and how Allah blessed Him
Allah tells us that after He helped His close friend Ibrahim, peace be upon him, against his people, and after Ibrahim gave up hoping that they would ever believe despite all the mighty signs that they had witnessed, he emigrated away from them, and said:
وَقَالَ إِنِّى ذَاهِبٌ إِلَى رَبِّى سَيَهْدِينِ - رَبِّ هَبْ لِى مِنَ الصَّـلِحِينِ
(Verily, I am going to my Lord. He will guide me! My Lord! Grant me (offspring) from the righteous.) meaning, obedient children, in compensation for his people and relatives whom he had left. Allah said:
فَبَشَّرْنَـهُ بِغُلَـمٍ حَلِيمٍ
(So We gave him the glad tidings of a forbearing boy.) This child was Isma`il, peace be upon him, for he was the first child of whom glad tidings were given to Ibrahim, peace be upon him, and he was older than Ishaq. The Muslims and the People of the Book agree, and indeed it is stated in their Book, that Isma`il, peace be upon him, was born when Ibrahim, peace be upon him, was eighty-six years old, and Ishaq was born when Ibrahim was ninety-nine years old. According to their Book, Allah commanded Ibrahim to sacrifice his only son, and in another text it says his firstborn son. But here they falsely inserted the name of Ishaq. This is not right because it goes against what their own Scripture says. They inserted the name of Ishaq because he is their ancestor, while Isma`il is the ancestor of the Arabs. They were jealous of them, so they added this idea and changed the meaning of the phrase "only son" to mean `the only son who is with you,' because Isma`il had been taken with his mother to Makkah. But this is a case of falsification and distortion, because the words "only son" cannot be said except in the case of one who has no other son. Furthermore, the firstborn son has a special status that is not shared by subsequent children, so the command to sacrifice him is a more exquisite test.
فَلَمَّا بَلَغَ مَعَهُ السَّعْىَ
(And, when he (his son) was old enough to walk with him,) means, when he grew up and started to go with his father and walk with him, for Ibrahim used to go every so often to check on his son and his mother in the land of Faran (i.e., Makkah), to see how they were doing. It was said that he used to ride on Al-Buraq, traveling there swiftly, and Allah knows best. It was reported from Ibn `Abbas, peace be upon him, Mujahid, `Ikrimah, Sa`id bin Jubayr, `Ata' Al-Khurasani, Zayd bin Aslam and others that
فَلَمَّا بَلَغَ مَعَهُ السَّعْىَ
(And, when he (his son) was old enough to walk with him,) means, when he became a young man and was able to work as his father did.
فَلَمَّا بَلَغَ مَعَهُ السَّعْىَ قَالَ يبُنَىَّ إِنِّى أَرَى فِى الْمَنَامِ أَنِّى أَذْبَحُكَ فَانظُرْ مَاذَا تَرَى
(And, when he (his son) was old enough to walk with him, he said: "O my son! I have seen in a dream that I am slaughtering you. So look what you think!") `Ubayd bin `Umayr said, "The dreams of the Prophets are revelation," then he recited this Ayah:
قَالَ يبُنَىَّ إِنِّى أَرَى فِى الْمَنَامِ أَنِّى أَذْبَحُكَ فَانظُرْ مَاذَا تَرَى
(he said: "O my son! I have seen in a dream that I am slaughtering you. So look what you think!"). He told his son that in order to make it easier for him, and also to test his patience and resolve, at a young age, in obeying Allah and obeying his father.
قَالَ يأَبَتِ افْعَلْ مَا تُؤمَرُ
(He said: "O my father! Do that which you are commanded...") meaning, `obey the command of Allah and sacrifice me.'
سَتَجِدُنِى إِن شَآءَ اللَّهُ مِنَ الصَّـبِرِينَ
(if Allah wills, you shall find me of the patient.) meaning, `I will be patient and will seek the reward for that with Allah.' He, may peace and blessings be upon him, believed in what had been promised. Allah said:
وَاذْكُرْ فِى الْكِتَـبِ إِسْمَـعِيلَ إِنَّهُ كَانَ صَـدِقَ الْوَعْدِ وَكَانَ رَسُولاً نَّبِيّاً - وَكَانَ يَأْمُرُ أَهْلَهُ بِالصَّـلَوةِ وَالزَّكَـوةِ وَكَانَ عِندَ رَبِّهِ مَرْضِيّاً
(And mention in the Book Isma`il. Verily, he was true to what he promised, and he was a Messenger, (and) a Prophet. And he used to enjoin on his family the Salah and the Zakah, and his Lord was pleased with him.) (19:54-55).
فَلَمَّا أَسْلَمَا وَتَلَّهُ لِلْجَبِينِ
(Then, when they had both submitted themselves, and he had laid him prostrate on his forehead;) means, when both of them had pronounced the Shahadah and remembered Allah -- Ibrahim because he was about to offer a sacrifice and Isma`il because he was about to die. Or it was said that "submitted themselves" means that they submitted and followed the command of Allah; Ibrahim obeyed the command of Allah and Isma`il obeyed Allah and his father. This was the view of Mujahid, `Ikrimah, Qatadah, As-Suddi and Ibn Ishaq, and others. lThe meaning of the phrase "and he had laid him prostrate on his forehead" is: he placed him facedown so that he could slaughter him from behind, and not have to see his face at the time of slaughter, so that it would be easier for him. Ibn `Abbas, may Allah be pleased with him, Mujahid, Sa`id bin Jubayr, Ad-Dahhak and Qatadah said:
وَتَلَّهُ لِلْجَبِينِ
(and he had laid him prostrate on his forehead;) means, "He turned him upside down on his face." Imam Ahmad recorded that Ibn `Abbas, may Allah be pleased with him, said, "When the rituals were enjoined upon Ibrahim, peace be upon him, the Shaytan appeared to him at the Mas`a and raced with him, but Ibrahim got there first. Then Jibril, upon him be peace, took him to Jamrat Al-`Aqabah and the Shaytan appeared to him, so he stoned him with seven pebbles until he disappeared. Then he appeared him at Al-Jamrah Al-Wusta and he stoned him with seven pebbles. Then he laid him prostrate on his face. Isma`il, peace be upon him, was wearing a white shirt, and he said, `O my father, I do not have any garment in which I can be shrouded apart from this; take it off me so that you can shroud me in it.' He started to take it off, then he was called from behind:
أَن يإِبْرَهِيمُقَدْ صَدَّقْتَ الرُّؤْيَآ
(O Ibrahim! You have fulfilled the dream!) Ibrahim turned, and saw a fine, horned, white ram." Ibn `Abbas said, "We used to look for similar types of rams." Hisham mentioned this Hadith at length in Al-Manasik.
وَنَـدَيْنَـهُ أَن يإِبْرَهِيمُ قَدْ صَدَّقْتَ الرُّؤْيَآ
(We called out to him: "O Ibrahim! You have fulfilled the dream!") means, `the purpose of your dream has been fulfilled by your laying down your son to sacrifice him.' As-Suddi and others said that he passed the knife over Isma`il's neck, but it did not cut him at all, because a sheet of copper was placed between them. Ibrahim was called at that point, and it was said:
قَدْ صَدَّقْتَ الرُّؤْيَآ
(You have fulfilled the dream!) Allah says;
إِنَّا كَذَلِكَ نَجْزِى الْمُحْسِنِينَ
(Verily, thus do We reward the doers of good.) means, `this is how We deal with those who obey Us in things that are difficult for them; We make for them a way out.' As Allah says:
فَإِذَا بَلَغْنَ أَجَلَهُنَّ فَأَمْسِكُوهُنَّ بِمَعْرُوفٍ أَوْ فَارِقُوهُنَّ بِمَعْرُوفٍ وَأَشْهِدُواْ ذَوَى عَدْلٍ مِّنكُمْ وَأَقِيمُواْ الشَّهَـدَةَ لِلَّهِ ذَلِكُمْ يُوعَظُ بِهِ مَن كَانَ يُؤْمِنُ بِاللَّهِ وَالْيَوْمِ الاٌّخِرِ وَمَن يَتَّقِ اللَّهَ يَجْعَل لَّهُ مَخْرَجاً - وَيَرْزُقْهُ مِنْ حَيْثُ لاَ يَحْتَسِبُ وَمَن يَتَوَكَّلْ عَلَى اللَّهِ فَهُوَ حَسْبُهُ إِنَّ اللَّهَ بَـلِغُ أَمْرِهِ قَدْ جَعَلَ اللَّهُ لِكُلِّ شَىْءٍ قَدْراً
(And whosoever has Taqwa of Allah, He will make a way for him to get out (from every difficulty). And He will provide him from (sources) he never could imagine. And whosoever puts his trust in Allah, then He will suffice him. Verily, Allah will accomplish his purpose. Indeed Allah has set a measure for all things.) (65:2-3). On the basis of this Ayah and this story, some of the scholars of Usul have stated that it is valid for a ruling to be abrogated before anyone is able to act upon it -- unlike some of the Mu`tazilah. The evidence for this is obvious, because Allah commanded Ibrahim, peace be upon him, to sacrifice his son, then He abrogated that and pointed out the ransom. The purpose of His command had been primarily to reward His close Friend for his patience and resolve in sacrificing his son. Allah says:
إِنَّ هَـذَا لَهُوَ الْبَلاَءُ الْمُبِينُ
(Verily, that indeed was a manifest trial.) meaning, it was clearly a test when he was commanded to sacrifice his son, so, he hastened to do it, in submission to the command of Allah and in obedience to Him. Allah said:
وَإِبْرَهِيمَ الَّذِى وَفَّى
(And of Ibrahim who fulfilled all that.) (53:37), and
وَفَدَيْنَـهُ بِذِبْحٍ عَظِيمٍ
(And We ransomed him with a great sacrifice). It was reported that Ibn `Abbas, may Allah be pleased with him, said, "A ram which had grazed in Paradise for forty years." Imam Ahmad recorded that Safiyyah bint Shaybah said, "A woman from Bani Sulaym, who was the midwife of most of the people in our household, told me that the Messenger of Allah ﷺ sent for `Uthman bin Talhah, may Allah be pleased with him." On one occasion she said, "I asked `Uthman, `Why did the Prophet call you' He said, `The Messenger of Allah ﷺ said to me,
«إِنِّي كُنْتُ رَأَيْتُ قَرْنَيِ الْكَبْشِ حِينَ دَخَلْتُ الْبَيْتَ فَنَسِيتُ أَنْ آمُرَكَ أَنْ تُخَمِّرَهُمَا فَخَمِّرْهُمَا، فَإِنَّهُ لَا يَنْبَغِي أَنْ يَكُونَ فِي الْبَيْتِ شَيْءٌ يَشْغَلُ الْمُصَلِّي»
(I saw the horns of the ram when I entered the House i.e., the Ka`bah, and I forgot to tell you to cover them up; cover them up, for there should not be anything in the House which could distract the worshipper.)"' Sufyan said, "The horns of the ram remained hanging in the House until it was burned, and they were burned too." This offers independent evidence that the one who was to be sacrificed was Isma`il, peace be upon him. The Quraysh had inherited the horns of the ram that Ibrahim sacrificed, and they had been passed down from generation to generation, until the Messenger of Allah ﷺ was sent. And Allah knows best.
Reports which state that the One Who was to be sacrificed was Isma`il, and that this is Correct with
Sa`id bin Jubayr, `Amir Ash-Sha`bi, Yusuf bin Mihran, Mujahid, `Ata' and others reported from Ibn `Abbas that it was Isma`il, peace be upon him. Ibn Jarir narrated that Ibn `Abbas said, "The one who was ransomed was Isma`il, peace be upon him. The Jews claimed that it was Ishaq, but the Jews lied." It was reported that Ibn `Umar said, "The sacrifice was Isma`il." Ibn Abi Najih said, narrating from Mujahid, "It was Isma`il, peace be upon him." This was also the view of Yusuf bin Mihran. Ash-Sha`bi said, "It was Isma`il, peace be upon him, and I saw the horns of the ram in the Ka`bah." Muhammad bin Ishaq reported from Al-Hasan bin Dinar and `Amr bin `Ubayd from Al-Hasan Al-Basri that he did not doubt that the one of the two sons Ibrahim was commanded to sacrifice was Isma`il, peace be upon him. Ibn Ishaq said, "I heard Muhammad bin Ka`b Al-Qurazi say, `The one whom Allah commanded Ibrahim to sacrifice of his two sons was Isma`il.' We find this in the Book of Allah, because when Allah finishes the story of the one of the two sons of Ibrahim who was to be sacrificed, He then says:
وَبَشَّرْنَـهُ بِإِسْحَـقَ نَبِيّاً مِّنَ الصَّـلِحِينَ
(And We gave him the glad tidings of Ishaq -- a Prophet from the righteous), and
فَبَشَّرْنَـهَا بِإِسْحَـقَ وَمِن وَرَآءِ إِسْحَـقَ يَعْقُوبَ
(So, We gave her glad tidings of Ishaq and after Ishaq, of Ya`qub) (11:71). He mentions the son and the son of the son, but He would not have commanded him to sacrifice Ishaq when He had promised that this son would in turn have a son. The one whom He commanded him to sacrifice can only have been Isma`il." Ibn Ishaq said, "I heard him say that often." Ibn Ishaq reported from Buraydah bin Sufyan bin Farwah Al-Aslami that Muhammad bin Ka`b Al-Qurazi told them that he mentioned that to `Umar bin `Abd Al-`Aziz, may Allah be pleased with him, when he was Khalifah, while he was with him in Syria. `Umar said to him, "This is something about which I have never given any thought, but I see that it is as you say." Then he sent for a man who was with him in Syria, a Jew who had become a Muslim and was committed to Islam, and he thought that he had been one of their scholars. `Umar bin `Abd Al-`Aziz, may Allah be pleased with him, asked him about that. Muhammad bin Ka`b said, "I was with `Umar bin `Abd Al-`Aziz. `Umar said to him, `Which of the two sons of Ibrahim was he commanded to sacrifice' He said, `Isma`il. By Allah, O Commander of the faithful, the Jews know this, but they were jealous of you Arabs because it was your father about whom Allah issued this command and the virtue that Allah mentioned was because of his patience in obeying the command. So they denied that and claimed that it was Ishaq, because he is their father."' `Abdullah bin Al-Imam Ahmad bin Hanbal, may Allah have mercy on him, said, "I asked my father about which son was to be sacrificed -- was it Isma`il or Ishaq" He said, "Isma`il." This was mentioned in Kitab Az-Zuhd. Ibn Abi Hatim said, "I heard my father say, `The correct view is that the one who was to be sacrificed was Isma`il, peace be upon him."' He said, "And it was narrated that `Ali, Ibn `Umar, Abu Hurayrah, Abu At-Tufayl, Sa`id bin Al-Musayyib, Sa`id bin Jubayr, Al-Hasan, Mujahid, Ash-Sha`bi, Muhammad bin Ka`b Al-Qurazi, Abu Ja`far Muhammad bin `Ali and Abu Salih, may Allah be pleased with them all, said that the one who was to be sacrificed was Isma`il." Al-Baghawi said in his Tafsir, "This was the view of `Abdullah bin `Umar, Sa`id bin Al-Musayyib, As-Suddi, Al-Hasan Al-Basri, Mujahid, Ar-Rabi` bin Anas, Muhammad bin Ka`b Al-Qurazi and Al-Kalbi." This was also reported from Ibn `Abbas and from Abu `Amr bin Al-`Ala'.
وَبَشَّرْنَـهُ بِإِسْحَـقَ نَبِيّاً مِّنَ الصَّـلِحِينَ
(And We gave him the glad tidings of Ishaq -- a Prophet from the righteous.) having given the glad tidings of the one who was to be sacrificed, who was Isma`il, Allah immediately follows that with mention of the glad tidings of his brother Ishaq. This is also mentioned in Surah Hud (11:71) and in Surat Al-Hijr (15:53-55).
نَبِيّاً
(a Prophet) means, from him there will come a righteous Prophet.
وَبَـرَكْنَا عَلَيْهِ وَعَلَى إِسْحَـقَ وَمِن ذُرِّيَّتِهِمَا مُحْسِنٌ وَظَـلِمٌ لِّنَفْسِهِ مُبِينٌ
(We blessed him and Ishaq. And of their progeny are (some) that do right, and some that plainly wrong themselves.) This is like the Ayah:
قِيلَ ينُوحُ اهْبِطْ بِسَلَـمٍ مِّنَّا وَبَركَـتٍ عَلَيْكَ وَعَلَى أُمَمٍ مِّمَّن مَّعَكَ وَأُمَمٌ سَنُمَتِّعُهُمْ ثُمَّ يَمَسُّهُمْ مِّنَّا عَذَابٌ أَلِيمٌ
(It was said: "O Nuh! Come down (from the ship) with peace from Us and blessings on you and on the people who are with you, but people to whom We shall grant their pleasures (for a time), but in the end a painful torment will reach them from Us.") (11:48)
Ibrahim berkata, “Sesungguhnya aku berhijrah kepada Tuhanku dengan meninggalkan negeri kaumku agar aku bisa beribadah kepada-Nya, Tuhanku akan menunjukkanku kepada jalan kebaikan di dunia dan di akhirat.
Abraham said, “I am going to emigrate to my Lord and leave the city of my people so that I am able worship Him. My Lord will guide me to whatever is good for me in the world and the Hereafter.”
Nagsabi si Abraham: "Tunay na ako ay lilikas tungo sa Panginoon ko habang iniiwan ang bayan ng mga kababayan ko upang makapagsagawa ako ng pagsamba sa Kanya; gagabay sa akin ang Panginoon ko sa anumang naroon ang kabutihan para sa akin sa Mundo at Kabilang-buhay.
Ibrahim, alejhis-selam, reče: “Evo, učinit ću hidžru iz nevjerničke zemlje onamo gdje ću moći slobodno robovati Allahu i činiti dobra djela! Allah će me, ne sumnjam u to, uputiti na najispravniji put u pogledu vjere i ovozemaljskih dobara.”
İbrahim şöyle dedi: "Ben, kavmimin yurdunu terk ederek O'na ibadet etme imkânına kavuşmak için Rabbime hicret ediyorum. Rabbim bana dünyada ve ahirette hayırlı olanı gösterecektir."
Và Ibrahim bảo: "Ta sẽ rời bỏ xứ sở này của ta để di cư đến Thượng Đế của Ta để Ta có thể thờ phượng Ngài và Thượng Đế của Ta sẽ dẫn dắt Ta đến với những gì tốt đẹp nhất ở trên đời này và cả Đời sau.
E Ibrāhīm disse: "In verità, emigro verso il mio Dio, abbandonando il paese del mio popolo per potermi dedicare all'adorazione, e Allāh mi mostrerà ciò che è migliore per me in questo mondo e nell'Aldilà".
Commentary
The sacrifice of a son
Another event in the blessed life of Sayyidna Ibrahim (علیہ السلام) has been described in the verses cited above. This is the event of the sacrifice of his first-born son in the way of Allah.
Explanatory Notes on the verses
The first verse (99) opens with the words:... وَقَالَ إِنِّي ذَاهِبٌ إِلَىٰ رَبِّي سَيَهْدِينِ (And he said, "I am going to my Lord...). Sayyidna Ibrahim (علیہ السلام) said this at a time when he was totally disappointed by his countrymen, for nobody except Sayyidna Lut (علیہ السلام) ، his nephew, was willing to believe in him. The statement: دار الکفر (I am going to my Lord) means that he will leave the abode of disbelief and go to a place whereto Allah Ta’ ala has commanded him to go, a place where he will be able to worship his Lord in peace. So, he started on a journey accompanied by his blessed wife, Sayyidah Sarah ؓ and his nephew, Sayyidna Lut (علیہ السلام) . After having passed through different areas of Iraq, he finally reached Syria. Sayyidna Ibrahim (علیہ السلام) had no children until then, therefore, he made the prayer mentioned in the next verse (100).
Abraham dit: Je migrerai vers mon Seigneur et quitterai le pays de mon peuple afin de pouvoir L'adorer. Mon Seigneur m'orientera assurément vers ce qui est bon pour moi dans le bas monde et dans l'au-delà.
"Rabbim, bana yardımcı ve gurbette kavmimden olacak boşluğun yerini dolduracak salihlerden bir çocuk bağışla."
Potom je poslanik Ibrahim zamolio dobrog Allaha da mu daruje čestit porod koji će mi biti pomagač i nadomještaj za moje sunarodnike u tuđini.
"Lạy Thượng Đế của bề tôi! Xin Ngài ban cho bề tôi một đứa con trai đức độ để có thể giúp đỡ và san sẻ với bề tôi trong lúc đám dân của bề tôi đã xa lánh bề tôi."
Ya Tuhanku! Karuniailah aku anak yang saleh sebagai pendukungku dan pengganti dari kaumku di negeri asing.”
Ô Seigneur, fais-moi don d'une progéniture vertueuse qui m'assistera et me compensera pour l'absence des miens lorsque je serai en exil.
“¡Mi señor! Concédeme un hijo piadoso que sea un medio de ayuda para mí y una restitución por el abandono de mi pueblo”.
O Panginoon, tumustos ka sa akin ng anak na maayos na magiging isang tulong at pamalit para sa akin sa mga kababayan ko dahil sa pagkakalayo sa bayang tinubuan."
O mio Dio, concedimi un buon figlio che mi sia d'aiuto e che sostituisca il mio popolo nella mia solitudine.
“O my Lord! Grant me a pious child who will be a means of help for me and a substitute for me from my people in the wilderness.”
He said: رَبِّ هَبْ لِي مِنَ الصَّالِحِينَ (0 my Lord, bless me with a righteous son."- 100). His prayer was answered and Allah Ta’ ala gave him the good news of the birth of a son.
The people of Abraham’s community were perhaps going out of town to participate in some festival. Members of his household invited him to accompany them, but he managed somehow to excuse himself. When all the people had left, he entered the temple during the night and broke the deities kept there. It is important to note here that Abraham did so after continuous logical persuasion had failed to yield any result. When his people did not realise or accept the falsity of the deities by means of rational pleadings, by breaking the deities Abraham demonstrated that they were just a sham. Had they been genuine deities, they would have saved themselves from being smashed. This infuriated the people of Abraham’s community so much that they decided to kill him and throw him into a fire. But God saved him from it. Thereafter, he left his native place, Mesopotamia (now called Iraq). At that time, he prayed, ‘O, God ! Bless me with a pious and righteous offspring so that, by teaching and training, I may make him a believer and a Muslim who, after me, will continue to perform the mission of preaching the oneness of God.’
Bởi thế, TA đã đáp lại lời cầu xin đó của Y, TA đã ban cho Y tin mừng về một đứa con trai có lòng kiên nhẫn và tinh thần chịu đựng. Đứa con trai đó chính là Isma'il - cầu xin sự bằng an cho Người.
So I answered his supplication for him and gave him news which pleased him, when I gave him the good news of a child who would grow old and become forbearing. This child was Ishmael (peace be upon him).
Kami pun mengabulkan doanya, lalu Kami memberinya kabar gembira yang membahagiakannya, Kami memberinya kabar gembira dengan kelahiran seorang anak yang bakal menjadi dewasa dan menjadi penyantun. Anak itu adalah Ismail -'alaihissalām-.
Nous l'exauçâmes et lui annonçâmes une nouvelle qui le réjouit. Nous lui annonçâmes en effet la naissance prochaine d'un fils qui vivra, grandira et atteindra l'âge adulte. Ce fils est Ismaël.
Kaya tumugon Kami sa kanya sa panalangin niya saka nagpabatid Kami sa kanya ng ikagagalak niya yayamang nagbalita Kami sa kanya ng nakagagalak hinggil sa isang anak na lalaki at magiging matimpiin. Ang anak na ito ay si Ismael – sumakanya ang pagbati ng kapayapaan.
Biz, onun bu duasına icabet ettik ve onu sevindirecek haberi verdik. Biz ona bu çocuğu büyüdüğü zaman, yumuşak huylu bir erkek çocuğu olacağını müjdesini verdik. Bu çocuk İsmail -aleyhisselam-'dır.
Allah, džellešanuhu, odazvao se Ibrahimu, alejhis-selam, na dovu: darovao mu je sina Ismaila, koji se od ranog djetinjstva odlikovao pronicljivošću i kojeg je Allah blagoslovio u svim njegovim poslovima. To je bila radovijest koju je Allah dao poslaniku Ibrahimu.
Al-lah respondió a su súplica y le concedió las buenas nuevas de un niño, que llegaría a ser adulto y una persona de bien. Este niño era Ismael u.
Esaudimmo la sua richiesta e gli demmo una notizia che lo avrebbe compiaciuto, annunciandogli la nascita di un bambino che sarebbe cresciuto e che sarebbe divenuto benevolo, ovvero Ismā'īl, pace a lui.
Thus, by saying 'forbearing' in: فَبَشَّرْنَاهُ بِغُلَامٍ حَلِيمٍ (So, We gave him the good news of a forbearing boy- 101), it was indicated that this newborn would demonstrate such patience, control and forbearance in his life as would be exemplary in the world. The birth of this son had a background of its own. When Sayyidah Sarah ؓ realized that she is not being blessed with children, she took herself to be barren. On the other hand, the Pharaoh had given his daughter named Hajirah ؓ as gift to Sayyidah Sarah ؓ ، so that she could help her in household chores. Sayyidah Sarah ؓ passed on this very Hajirah as gift to Sayyidna Ibrahim (علیہ السلام) who married her. Then the son mentioned here was born to this Hajirah ؓ and he was named Ismail (علیہ السلام) .
İsmail büyüyüp işlerini görecek ve babası ile çalışacak yaşa geldiği zaman, babası İbrahim bir rüya gördü. Peygamberlerin rüyası vahiydir. İbrahim oğluna görmüş olduğu bu rüyayı anlattı: "Ey oğulcuğum! Ben rüyamda seni boğazladığımı gördüm. Bu rüya hakkında düşün bakalım, ne dersin?" dedi. İsmail babasına şöyle cevap verdi: "Babacığım! Benim boğazlanmam hususunda Allah'ın sana emrini yerine getir. İnşallah beni Allah'ın bu hükmüne karşı sabredenlerden ve rıza gösterenlerden bulacaksın." dedi.
Lorsqu'Ismaël devint un jeune homme et que sa force physique devint aussi grande que celle de son père, celui-ci eut une vision, sachant que s'agissant d'un prophète, la vision est une forme de révélation. Abraham raconta à son fils cette vision en ces termes: Ô mon fils, j'ai vu en rêve que je t'égorgeais. Dis-moi ce que tu en penses. Ismaël répondit: Ô mon père, exécute l'ordre que t'a donné Allah de m'égorger. Tu me trouveras du nombre des endurants qui sont satisfaits du jugement d'Allah.
In verse 102, it was said: فَلَمَّا بَلَغَ مَعَهُ السَّعْيَ قَالَ يَا بُنَيَّ إِنِّي أَرَىٰ فِي الْمَنَامِ أَنِّي أَذْبَحُكَ (Thereafter, when he reached an age in which he could work with him, he said, "0 my little son, I have seen in a dream that I am slaughtering you, so consider, what do you think?" ). From some narrations, it appears that this dream was shown to Sayyidna Ibrahim (علیہ السلام) for three consecutive days (Qurtubi). Then, it already stands settled that the dream of blessed prophets is a revelation (wahy). Therefore, this dream meant that Allah Ta'ala was asking Sayyidna Ibrahim (علیہ السلام) to slaughter his firstborn son. For that matter, this command could have been revealed directly through an angel. But, the wisdom behind communicating it through a dream was to unravel the obedience of Sayyidna Ibrahim (علیہ السلام) at its most sublime form. A command given through a dream could have a lot of room for interpretations and excuses by the human self. But, this was Sayyidna Ibrahim (علیہ السلام) . He did not take to the way of excuses. On the contrary, he simply bowed down (sans interpretations, sans hesitations) before the command of his Lord. (Tafsir Kabir)
In addition to that, the purpose of the great Creator here was neither to have Sayyidna Ismail (علیہ السلام) be slaughtered actually, nor was it to make it binding upon Sayyidna Ibrahim (علیہ السلام) that he slaughters him ultimately, instead, the purpose was to give the command that he should, on his part, do everything necessary to slaughter him and take all steps leading to his slaughter. Now, had this command been given to him verbally, it would disclose that the actual slaughter is not intended, and the element of test would have remained missing. Therefore, he was shown in a dream that he was slaughtering his son. From this Sayyidna Ibrahim (علیہ السلام) understood that what he was been commanded with is slaughter - and he was all set for it literally and comprehensively. Thus, the element of trial went the full circle, and the dream also came true. So, as said earlier, if this thing were to come through a verbal command, either there would have been no test, or the command would have to be abrogated afterwards.
How hard this test was! It is to allude to this aspect that Allah Ta’ ala has placed additional words in the statement here: فَلَمَّا بَلَغَ مَعَهُ السَّعْيَ. (Thereafter, when he reached an age in which he could work with him, - 102). In other words, it could be said that he was commanded to sacrifice his son he had so wistfully prayed for at a time when this son was old enough to walk by the side of his father, and the days when he could become the right arm of his father were not far. Commentators say that the age of Sayyidna Ismail (علیہ السلام) was thirteen years at that time. Some others say that he had crossed the age of puberty. (Tafsir Mazhari)
In the next sentence of verse 102, it was said: فَانظُرْ مَاذَا تَرَىٰ (So consider, what do you think?) When Sayyidna Ibrahim (علیہ السلام) posed this question before Sayyidna Ismail (علیہ السلام) he really had no hesitation about carrying out the Divine command. In fact, he wanted to accomplish two things by doing so. Firstly, he wanted to test his son as to the extent to which he was ready to face this trial. Secondly, the noble prophets P--11 always have a way of their own - they are prepared to carry out Divine commands at all times. But, they always opt for methods that are suitable in such obedience, methods that are based on wisdom and all possible convenience. Had Sayyidna Ibrahim (علیہ السلام) started laying down his son in readiness for slaughter without having said anything to him or having heard anything from him in advance, it would have caused difficulties for both of them. Now, this thing that he said to him was in the spirit and manner of a tender consultation with his son. What he intended thereby was to let his son become aware of the command of Allah in advance, so that he is all prepared to endure the pain of being slaughtered well before the zero hour comes. Moreover, even if there emerged some hesitation in the heart of his son, there will still be the time to make him understand the situation. (Ruh- Ma’ ani and Bayan-ul-Qur’ an)
But, that son was no less than the son of the Friend of Allah, and the one who himself was bound to rise to the office and station of a prophet. In his answer, he said: قَالَ يَا أَبَتِ افْعَلْ مَا تُؤْمَرُ (0 my dear father, do what you have been ordered to do - 102). Not only that this statement provides an evidence of the unique passion of Sayyidna Ismail (علیہ السلام) to surrender his life in the way of Allah, it also shows the kind of intelligence and knowledge Allah Ta’ ala had blessed him with at such a tender age. It should be borne in mind that Sayyidna Ibrahim ill had not referred to any command from Allah before him, in fact, had mentioned a dream only. But, Sayyidna Ismail ill got the point. He understood that the dream of a prophet is a revelation (wahy) - and this dream too was, in reality, a form of Divine command as such. Hence, in his response, rather than mention the dream, he referred to the Divine order.
The proof of 'revelation not recited' (وَحِی غیر متلوّ ): wahy ghayr matluww)
Right from here comes a clear refutation of those who deny the authority of Hadith and who do not accept the existence of any revelation that is not recited. They say that wahy or revelation is only that which has been revealed in the Scripture, the Book of Allah - other than that, no other form or kind of revelation exists. You have already noticed that the command to sacrifice his son was given to Sayyidna Ibrahim ill through a dream, and Sayyidna Ismail (علیہ السلام) had declared it to be the command of Allah in very clear words. Now, if 'the revelation not recited' (wahy ghayr matluww) is nothing, then where did this command come from and in which Scriptures was it revealed?
After that, Sayyidna Ismail (علیہ السلام) also gave an assurance to his great father from his own side by saying: سَتَجِدُنِي إِن شَاءَ اللَّـهُ مِنَ الصَّابِرِينَ (you will find me, insha۔ Allah, [ if Allah wills ] one of those who endure patiently."- 102). Just look at the extreme etiquette and modesty demonstrated by Sayyidna Ismail (علیہ السلام) in this brief statement of his. First of all, by saying "insha'Allah" (if Allah wills), he entrusted the matter with Allah Ta’ ala, and thus he eliminated any flair of having made a boastful claim through this promise. Then, he could have also said: 'You will, insha'Allah, find me enduring.' But, he did not say that. What he actually said was: "You will find me one of those who endure patiently." ). Thereby he released the hint that all this endurance and patience is no feat of his all alone, rather, there have been many more of those who have been enduring and patient - insha'Allah, he too will hope to become one of them. Thus, through this statement, he eliminated the possibility of any traces of pride, arrogance, egotism and conceit, rather replaced it with the finest in manners and modesty. (Ruh ul-Ma’ ani) From here we learn the lesson that no matter how much confidence one has in one's own self, he should never make tall claims that smack of pride and bragging. If there is a compulsive need to have to say something of this nature, due attention should be paid to the choice of words that are being said. The best course is to shift the focus from one's own person and say what shows trust in Allah. In manners and attitudes too, one should try not to cut loose from the norms of modesty to the best of one's ability.
Tatkala Ismail menjadi pemuda, usahanya mencapai usaha bapaknya, bapaknya Ibrahim bermimpi, dan mimpi para Nabi adalah wahyu. Ibrahim menyampaikan kandungan mimpinya kepada anaknya, “Anakku! Sesungguhnya aku bermimpi menyembelihmu, maka pikirkanlah apa pendapatmu tentangnya.” Ismail menjawab kata-kata bapaknya, “Bapakku! Lakukanlah apa yang Allah perintahkan kepadamu, yaitu menyembelihku, insyaallah engkau akan mendapati diriku termasuk orang-orang yang sabar, yang rela menerima hukum Allah.”
When Ishmael grew into a youth and reached working age, his father Abraham saw a dream. The dreams of prophets are a form of divine revelation, so Abraham said to his son, informing him of the meaning of this dream, “O my son! Indeed, I saw in my sleep that I am slaughtering you; what is your opinion in the matter?” Ishmael replied to him saying, “O my father! Do whatever Allah has commanded you to do in slaughtering me. You will find me one of those who are patient and content with the order of Allah.”
Khi Isma'il lớn lên thành một cậu thiếu niên thường sát cánh bên cha, Ibrahim cha của Y nằm mộng và giấc mộng của các vị Thiên Sứ chính là sự Mặc Khải. Ibrahim bày tỏ tâm tư cho con trai của mình về giấc mộng: "Này con trai yêu của cha! Quả thật, cha nằm mộng thấy rằng cha cắt tiết con, thế con nghĩ sao về sự việc đó." Isma'il trả lời cha mình, nói: "Thưa cha! Cha hãy làm theo những gì mà Allah ra lệnh cho cha về việc cắt tiết con, rồi cha sẽ thấy con là một người biết chịu đựng và hài lòng với sắc lệnh của Allah."
Kaya noong nagbinata si Ismael at nakaabot ang pagpupunyagi nito sa pagpupunyagi ng ama nito, nanaginip ang ama nitong si Abraham ng isang panaginip. Ang panaginip ng mga propeta ay isang kasi. Nagsabi si Abraham habang nagpapabatid sa anak niya tungkol sa katuturan ng panaginip na ito: "O munting anak ko, tunay na ako ay nakakita sa pagtulog na ako ay kumakatay sa iyo, kaya tumingin ka kung ano ang naiisip mo kaugnay roon." Kaya sumagot si Ismael sa ama niya, na nagsasabi: "O ama ko, gawin mo po ang ipinag-utos sa iyo ni Allāh na pagkakatay sa akin. Matatagpuan mo po ako, kung niloob ni Allāh, na kabilang sa mga nagtitiis na nalulugod sa kahatulan ni Allāh."
E quando Ismā'īl raggiunse la maturità e ottenne le stesse capacità di suo padre, Ibrāhīm ebbe una visione nel sonno, e i sogni dei profeti sono rivelazioni. Ibrahim raccontò a suo figlio la sua interpretazione della visione, e disse: "Figlio mio, in verità ho visto nel sonno che ti avrei sacrificato. Cosa pensi di tutto questo?". Rispose: "O padre mio, sacrificami come Allāh ti ha ordinato, mi troverai paziente e compiaciuto del decreto di Allāh".
Cuando Ismael creció y llegó a la pubertad, su padre Abraham tuvo un sueño. Los sueños de los profetas son una forma de revelación divina, así que Abraham le dijo a su hijo, informándole del significado de este sueño: “¡Hijo mío! Vi en mi sueño que te degollaba. ¿Cuál es tu opinión al respecto?” Ismael le respondió diciendo:” ¡Padre mío! Haz lo que Al-lah te haya ordenado que hagas y sacrifícame. Me encontrarás entre aquellos que son pacientes y son sumisos con la orden de Al-lah.
Kad je Ismail odrastao i počeo pomagati ocu Ibrahimu, alejhis-selam, u poslu, Ibrahim reče: “Allah mi je odista pokazao u snu da te trebam žrtvovati, pa šta ti misliš o tome?” Rekao je ovako, a snovi vjerovjesnikā su istina i objava. Ismail se povinovao ovoj zapovijedi i samo rekao: “Oče moj, pristupi izvršenju Allahove naredbe i žrtvuj me! Vidjet ćeš da ću strpljivo podnijeti Allahovu odredbu, da ću Mu se pokoriti! Ja sam zadovoljan onim što Allah propiše i odredi.”
Bởi thế, khi hai cha con phục tùng chấp hành theo lệnh của Allah, Ibrahim đặt con trai của mình nằm nghiêng bắt đầu thực hiện việc giết tế theo lệnh của Ngài.
The word: اَسلَمَ (aslama: both of them submitted) in verse 103: فَلَمَّا أَسْلَمَا means to submit, bow down, become obedient, rendered ready to carry out the command. Hence, it releases the sense of having bowed down before the Divine command, that is, in plain words, the father resolved to slaughter the son and the son, to be slaughtered by him. At this place, the word used is: لَمَّا (lamma: when), but its apodosis or the complement of the condition has not been mentioned - in other words, it has not been said later on as to what happened when this thing came to pass. This releases a hint towards the uniqueness of this bold initiative of self-submission undertaken by the father and son - so unique that words just fail to convey a fuller description.
Some historical and exegetical reports tell us that the Shaitan tried to seduce Sayyidna Ibrahim (علیہ السلام) away from it three times and every time Sayyidna Ibrahim (علیہ السلام) pelted seven pebbles on him, and drove him away. Right through up to this day, on the three pillars of Mina, pebbles are thrown to commemorate this very endearing act. Finally, when both father and son reached the place of slaughter to offer this unique act of worship, Sayyidna Ismail (علیہ السلام) said to his father, "My dear father, tie me down well enough so that my body may not toss and turn too much; and also keep your dress protected, lest the drops of my blood spoil it which might reduce my reward with Allah, and moreover, if my mother were to see this blood, she will be virtually smitten with sorrow. And sharpen your knife, and run it fast over my throat, so that my last breath comes easy on me, for death is hard; and when you return to my mother, pay my respects to her and should you wish to take my shirt to her, you are welcome to do so, may be it would give her the comfort she needs." Hearing these words coming from the lips of the only son a father has, who can imagine what would have been going on in his heart. But, here was Sayyidna Ibrahim (علیہ السلام) Like a mountain of fortitude, he says to his son, "Son, what a good helper you are for me in this task assigned by Allah." Saying this, he kissed his son and, with wet eyes, he tied him. (Mazhari)
And then came the stage about which the text says: وَتَلَّهُ لِلْجَبِينِ (and he laid him on his forehead - 103). According to an explanation of this statement as reported from Sayyidna Ibn ` Abbas, 'he laid him down on his side in a manner that one edge of the forehead was touching the ground' (Mazhari). Lexically, this explanation is weightier for the reason that the word: جَبِينِ (jabin) is applied to the two curvatures of the forehead while the middle part of the forehead is called: جَبھَۃُ (jabhah). Therefore, Moulana Thanavi (رح) has translated it carrying the sense of 'laying down on the side.' But, other respected commentators have explained it as 'laid him down on the ground face down.' Whatever be the case, the reason given in historical accounts for this manner of laying him down is that, initially, Sayyidna Ibrahim (علیہ السلام) had laid him down face up. But, once he started moving the knife on his throat, it would not cut despite repeated efforts, because a copper plate had come as a barrier in between by the will of Allah. At that time, the son himself requested his father that he be laid down on the side face down for the reason that once he looked at him, his filial compassion unnerved his hand, and the throat is not cut as required. In addition to that, he said, when he looked at the knife, he too started feeling nervous. So Sayyidna Ibrahim (علیہ السلام) started using his knife in the manner he was told (Tafsir Mazhari). Allah knows best.
Quando si sottomisero ad Allāh e accettarono il fatto, Ibrāhīm pose suo figlio con la testa china per eseguire l'ordine di sacrificarlo.
Puis lorsque tous deux se soumirent à Allah et se résignèrent à Son ordre, Abraham allongea son fils sur le front afin d’exécuter l'ordre d'Allah de l’immoler.
Cuando se sometieron a la voluntad de Al-lah y Lo obedecieron, Abraham u colocó a su hijo boca abajo, para llevar a cabo la orden que se le había dado de sacrificar a su hijo.
I njih dvojica, Ismail i Ibrahim, povinovaše se Allahovoj, džellešanuhu, naredbi. Ibrahim položi na tlo sina Ismaila kako bi ga zaklao.
Her ikisi de Allah'a teslim olup itaat edince; İbrahim, Allah'ın kendisine kurban etme emrini yerine getirmek için oğlunu alnı üzerine yatırdı.
Ketika keduanya patuh dan tunduk kepada Allah, Ibrahim membaringkan putranya di atas sisi keningnya untuk melaksanakan perintah Allah, yaitu menyembelihnya.
Kaya noong nagpasakop silang dalawa kay Allāh at nagpaakay silang dalawa kay Allāh , inilapag ni Abraham ang anak niya sa tagiliran ng noo nito upang ipatupad ang ipinag-utos sa kanya na pagkatay rito.
So when they submitted to Allah and obeyed him, Abraham laid his son down on his forehead, to carry out the order given to him to slaughter his son.
Nanawagan kay Abraham habang siya ay nagbabalak ng pagpapatupad sa utos ni Allāh na pagkatay sa anak niya: "O Abraham,
I called out to Abraham while he was about to carry out the order of Allah to slaughter his son, saying: “O Abraham!”
E chiamammo Ibrāhīm mentre stava per eseguire l'ordine di Allāh, sacrificando suo figlio: "O Ibrāhīm,
Al-lah llamó a Abraham cuando estaba a punto de cumplir la orden divina de sacrificar a su hijo, diciendo: “¡Abraham!”
Nous l’appelâmes alors, tandis qu’il était sur le point de passer à l'acte, et lui dîmes: « Ô Abraham ».
İbrahim, Allah'ın kendisine oğlunu kesme emrini yerine getirdiği esnada kendisine: "Ey İbrahim!" diye seslendik.
Lalu Kami memanggil Ibrahim yang sudah bersiap melaksanakan perintah Allah untuk menyembelih anaknya, “Wahai Ibrahim!
TA đã gọi Ibrahim trong lúc Y đang cố gắng thực hiện mệnh lệnh của Allah bằng việc giết tế con trai của mình: "Này hỡi Ibrahim!"
Tad, u tom teškom trenutku, Sveznajući Allah zovnu Ibrahima.
In verse 104, 105, it was said: وَنَادَيْنَاهُ أَن يَا إِبْرَاهِيمُ قَدْ صَدَّقْتَ الرُّؤْيَا (and then We called out to him, "0 Ibrahim, you did make the dream come true." ), that is, in accomplishing the task entrusted with him in obedience to the command of Allah, he left nothing undone, in fact, did it perfectly to the letter (more likely so because in the dream too, it was shown that Sayyidna Ibrahim (علیہ السلام) is simply moving his knife to slaughter his son). Now that test was over, so he should let him go.
Tinotoo mo nga ang panaginip na nakita mo sa pagtulog mo sa pamamagitan ng pagtitika mo sa pagkatay sa anak mo. Tunay na Kami – kung paanong gumanti Kami sa iyo sa pamamagitan ng pagpapaalpas sa iyo mula sa sukdulang pagsusulit na ito – ay gaganti sa mga tagagawa ng maganda para magpaalpas Kami sa kanila mula sa mga pagsusulit at mga kasawiangpalad."
Ngươi thực sự đã chứng thực điều mà Ngươi đã thấy trong giấc mộng mà trong giấc mộng và Ngươi thực sự đã chấp hành việc giết tế con trai của mình. Quả thật, giống như việc TA đã ban thưởng cho Ngươi bởi tấm lòng thành của Ngươi từ cuộc thử thách to lớn này, TA sẽ ban thưởng cho những người làm tốt đẹp như thê, TA sẽ cứu vớt họ thoát khỏi nghịch cảnh và nguy khốn.
“You have fulfilled the dream you saw in your sleep by resolving to slaughter your son. Just as I rewarded you by freeing you of this great trial, I also reward those who do good by saving them from trials and difficulties.”
hai compiuto la visione che hai avuto durante il sonno, decidendo di sacrificare tuo figlio. In verità, così come ti abbiamo ricompensato, liberandoti da questa grande prova, ricompensiamo i pii e li liberiamo dalle grandi prove.
Kamu telah merealisasikan mimpimu dengan tekad kuatmu untuk menyembelih anakmu. Sebagaimana Kami membalasmu dengan membebaskanmu dari ujian yang berat ini, Kami juga membalas orang-orang yang berbuat baik, Kami menyelamatkan mereka dari ujian dan cobaan.”
By saying: كَذَٰلِكَ نَجْزِي الْمُحْسِنِينَ (This is how We reward those who are good in deeds - 110), the sense is, 'when a servant of Allah bows down before the command of Allah and is ready to sacrifice all personal thoughts and feelings, then, ultimately, We take care of him, so that he remains safe from whatever could have afflicted him here in this world, and as for the recompense and reward of the Hereafter, that We write down in his book of deeds.'
Zovnuo ga je: “Ibrahime, izvršio si ono što se od tebe tražilo u snu! Kao što je tebe, Ibrahime, Plemeniti Allah nagradio zbog čvrstog vjerovanja i izvršenja Božije zapovijesti, isto tako nagradit će sve one koji se odazovu Znalcu svih tajni i sačuvat će ih od propasti.”
“Has cumplido con la visión que tuviste en sueños cuando decidiste sacrificar a tu hijo. Así como te recompensé con la exención de esta gran prueba, también recompenso a quienes hacen el bien y los salvo de las pruebas y dificultades”.
Muhakkak ki, oğlunu kesmekte kararlılık göstererek uykuda görmüş olduğun rüya gerçekleşmiş oldu. Şüphesiz biz -seni bu büyük imtihandan kurtarmamızla mükâfatlandırdığımız gibi- iyi davrananları zorluk ve musibetlerden kurtararak mükâfatlandırırız.
Tu as mis à exécution la vision que tu as eue en étant sur le point d’égorger ton fils. Tout comme Nous t’avons rétribué en te délivrant de cette immense épreuve, Nous rétribuons les bienfaisants en les délivrant des épreuves et des malheurs.
Zapovijest da Ibrahim, alejhis-selam, zakolje sina Ismaila bio je zbilja golemi ispit, koji je Ibrahim položio.
Şüphesiz bu apaçık imtihanın ta kendisidir. Ve İbrahim bu imtihanı geçmiştir.
C’était certainement une épreuve manifeste que subit Abraham et il la passa avec succès.
Tunay na ito ay talagang ang pagsusulit na maliwanag. Nakapasa nga si Abraham dito.
In verità, questa è la grande prova, e Ibrāhīm ebbe successo.
Esta fue una prueba evidente que Abraham pudo pasar.
Sesungguhnya ini adalah ujian yang benar-benar nyata dan Ibrahim telah lulus di dalamnya.
Indeed, this was a clear test which Abraham passed.
Quả thật, đây là một thử thách rất rõ ràng, và Ibrahim thực sự đã vượt qua được.
In verse 107, it was said: وَفَدَيْنَاهُ بِذِبْحٍ عَظِيمٍ (And We ransomed him with a great sacrifice.). In Hadith reports, it is said that on hearing this voice from the heavens, Sayyidna Ibrahim (علیہ السلام) looked up and saw Sayyidna Jibra'il (علیہ السلام) with a ram. From some reports, it appears that it was the same ram that was offered as sacrifice by Habil (Abel), the son of Sayyidna 'Adam (علیہ السلام) . Allah knows best. In short, a present of this ram of Paradise was made to Sayyidna Ibrahim (علیہ السلام) ، and he sacrificed it in lieu of his son as commanded by Allah. This sacrificial animal was called: عَظِیم (` azim: great) because it had come by way of mercy from Allah, and no one can entertain any doubt about the acceptance of its sacrifice. (Tafsir Mazhari, and others)
Tumubos Kami kay Ismael sa pamamagitan ng isang tupang dakila bilang pamalit sa kanya, na kakatayin kapalit sa kanya.
Kami mengganti Ismail dengan domba besar yang disembelih sebagai gantinya.
Ricompensammo Ibrāhīm donandogli un grande montone da sacrificare al posto di Ismā'īl.
Nous remplaçâmes le sacrifice d’Ismaël par celui d’un bélier imposant.
İsmail'in yerine fidye olarak kesilmek üzere büyük bir kurbanlık koç vererek İsmail'i kurtardık.
And I set Ishmael free in exchange for a huge ram which was to be slaughtered instead of him.
Allah, džellešanuhu, iskupio je Ismaila velikim ovnom kojeg je zaklao Ibrahim umjesto svog sina.
Y Al-lah liberó a Ismael, y en su lugar les proveyó de un gran carnero que debía ser sacrificado.
Và TA đã chuộc mạng Isma'il bằng một con cừu vĩ đại.
Nagpamalagi Kami para kay Abraham ng isang pagbubunying maganda sa mga kalipunang kasunod.
Và TA đã để danh tiếng thơm lừng của Ibrahim nơi hậu thế.
Él hizo que el nombre de Abraham sea recordado con elogios en las naciones posteriores.
Osim toga, Svevišnji Allah sačuvao je lijep spomen na poslanika Ibrahima, alejhis-selam, u kasnijim naraštajima: svi ga spominju po dobru.
I preserved good praise for Abraham to remain among the following nations.
Sonradan gelen ümmetlerin arasında İbrahim için güzel bir övgü ve nam bıraktık.
Puis Nous fîmes en sorte qu’il soit fait éloge du nom d’Abraham dans les générations suivantes.
E facemmo sì che Ibrāhīm venisse elogiato dai popoli successivi.
Kami mengekalkan bagi Ibrahim sanjungan yang baik pada umat-umat yang datang kemudian.
Como una conmemoración de Abraham de parte de Al-lah, y una oración para protegerlo de todo mal y dificultad.
Salutation d’Allah sur Abraham et que tout mal lui soit épargné.
Allāh gli concesse il saluto e una preghiera di salvezza da ogni male e ogni disgrazia.
Allah đã gởi lời chào bằng an đến cho Ibrahim, một sự bằng an khỏi mọi điều tai hại.
Isang pagbati mula kay Allāh sa kanya at isang panawagan ng kaligtasan mula sa bawat pinsala at kasiraan.
Yüce Allah'tan İbrahim'e selam olsun. Her türlü zarar ve afetlerden onu selamette kıldık.
Hal itu sebagai penghormatan dari Allah baginya dan sebagai doa keselamatan untuknya dari segala musibah dan mara bahaya.
As a commemoration for Abraham from Allah, and a prayer to keep him safe from every harm and difficulty.
Neka je selam Ibrahimu, Božijem prijatelju, od Allaha, i sigurnost od svakog straha i svake neprijatnosti!
Kao što je Ibrahima dragi Allah nagradio zbog izvršenja zapovijesti, isto tako nagradit će sve dobročinitelje.
Sebagaimana Kami membalas Ibrahim dengan balasan ini lantaran ketaatannya, maka demikianlah juga Kami membalas orang-orang yang berbuat baik.
Tout comme Nous avons rétribué Abraham pour son obéissance, Nous rétribuons de la même façon les bienfaisants.
Kung paanong gumanti Kami kay Abraham ng ganting ito sa pagtalima niya, gaganti Kami sa mga tagagawa ng maganda.
Just as I requited Abraham with this reward for his obedience, I also reward those who do good.
Giống như TA đã ban thưởng cho Ibrahim về việc Y đã phục tùng mệnh lệnh, TA sẽ ban thưởng cho những người làm tốt đúng như thế.
Biz İbrahim'i bu itaatinden dolayı mükâfatlandırdığımız gibi iyilik yapanları da işte böyle mükâfatlandırırız.
Così come abbiamo ricompensato Ibrāhīm con questa ricompensa per la sua obbedienza, allo stesso modo ricompensiamo i pii.
Así como recompensó a Abraham con este premio por su obediencia, Al-lah también recompensa a los que hacen el bien.
Muhakkak ki, İbrahim Allah'a yapılan kulluğun gereklerini tam tamına yerine getiren kullarımızdan idi.
In verità, Ibrāhīm è uno dei nostri fedeli sudditi che compiono ciò che richiede la fede in Allāh.
Tunay na si Abraham ay kabilang sa mga lingkod Naming mga mananampalataya na tumutupad sa hinihiling ng pagpapakaalipin kay Allāh.
Abraham fue, en verdad, uno de Sus siervos creyentes, que cumplió con ser un verdadero siervo.
Poslanik Ibrahim, alejhis-selam, bio je jedan od Allahu odanih i iskrenih robova.
Sesungguhnya Ibrahim termasuk hamba-hamba Kami yang beriman yang memenuhi konsekuensi ibadah kepada Allah.
Indeed, Abraham was one of My believing servants who fulfilled the demands of his servitude to Me.
Abraham était du nombre de Nos serviteurs croyants qui s’acquittaient des obligations imposées par le statut de serviteur d’Allah.
Quả thật, Ibrahim là một bề tôi đầy đức tin của TA vì Y luôn phục tùng những gì Allah ban hành.
Nagbalita Kami sa kanya ng nakalulugod hinggil sa isa pang anak na magiging isang propeta at isang lingkod na maayos. Siya ay si Isaac, bilang ganti sa pagtalima niya kay Allāh sa [kahandaang] mag-alay kay Ismael, ang anak niyang kaisa-isa noon.
Yüce Allah'a itaat etmek için biricik oğlu İsmail'i kesmek istemesinin karşılığında, O'na salihlerden bir kul ve peygamber olacak başka bir çocuğu İshak'ı ona müjdeledik.
Svevišnji Allah obradovao je poslanika Ibrahima drugim sinom Ishakom, koga je učinio vjerovjesnikom također i odanim vjernikom – kao nagrada Ibrahimu za poslušnost Allahu i namjeru da zakolje sina jedinca Ismaila.
Y Al-lah le dio buenas nuevas de otro hijo que se convertiría en un Profeta y un siervo piadoso: él era Isaac. Fue otra recompensa por su obediencia a Al-lah al decidir sacrificar a su único hijo, Ismael.
Which son was to be slaughtered? Was it Sayyidna Ismai1 (علیہ السلام) ? Or, was it Sayyidna Ishaq (علیہ السلام) ?
The Tafsir of the verses cited above has been described on the assumption that the son who was to be slaughtered was Sayyidna Ismail (علیہ السلام) . But, the truth of the matter is that there is a severe difference of opinion among commentators and historians about it. That this son was Sayyidna Ishaq (علیہ السلام) has been reported from among the Sahabah by Sayyidna ` Umar, Sayyidna ` Ali, Sayyidna ` Abdullah Ibn Mas` ud, Sayyidna ` Abbas, Sayyidna ` Abdullah Ibn ` Abbas and Sayyidna Ka'b al-Ahbar ؓ ، and from among the Tabi` in by Said Ibn Jubayr, Qatadah, Masriq, ` Ikrimah, 'Ata', Muqatil, Zuhri and Suddiyy رحمۃ اللہ علیہم . Counter to this is the narrations from Sayyidna ` Ali, Sayyidna Ibn ` Abbas, Sayyidna ` Abdullah Ibn ` Umar, Sayyidna Abu Hurairah and Sayyidna Abu-t-Tufayl ؓ from among the Sahabah, and Said Ibn Musaiyyab, Said Ibn Jubayr, Hasan al-Basri, Mujahid, ` Umar Ibn ` Abd-ul-` Aziz, Sha'bi, Muhammad Ibn Ka` b al-Qurazi from among the Tabiin from whom it has been reported that that this son was Sayyidna Ismail (علیہ السلام) . It is to be noted that the names of Sayyidna ` Ali, Ibn ` Abbas and Sa;id ibn Jubayr appear in both groups. This is because reports of both views are attributed to them. (Usmani)
Out of the latter commentators, Hafiz Ibn Jarir at-Tabari has preferred the first view, while Hafiz Ibn Kathir and others have not only gone by the second view, but have also refuted the first one. Here, it is not possible to present a critique of arguments advanced by the two groups. Nevertheless, in terms of the descriptive arrangement of the noble Qur'an and the strength of Hadith narrations, the weightier view seems to be that the son of Sayyidna Ibrahim (علیہ السلام) who was commanded to be slaughtered was but Sayyidna Ismail (علیہ السلام) . Relevant proof appears below:
1. After having reported the whole event relating to the sacrifice, the noble Qur'an says in verse 112: وَبَشَّرْنَاهُ بِإِسْحَاقَ نَبِيًّا مِّنَ الصَّالِحِينَ (And We gave him the good news of Ishaq, a prophet from among the righteous). This clearly tells us that the son who was to be sacrificed under Divine command was someone else - other than Sayyidna Ishaq - and the glad tidings of the birth of Sayyidna Ishaq (علیہ السلام) was given after the event of the sacrifice.
2. Mentioned in this very glad tidings relating to Sayyidna Ishaq (علیہ السلام) is that he will be a prophet. In addition to this, it has been said in another verse that along with the glad tidings of the birth of Sayyidna Ishaq (علیہ السلام) it was also said that, later on, Sayyidna Ishaq (علیہ السلام) will have a son - Sayyidna Ya` qub (علیہ السلام) : فَبَشَّرْنَاهَا بِإِسْحَاقَ وَمِن وَرَاءِ إِسْحَاقَ يَعْقُوبَ (so, We gave her the good news about Ishaq, and about Ya` qub after Ishaq - Hud, 11:71). It clearly shows that he will live a long life to the extent that he will be blessed with an offspring. How could he, then, be commanded to slaughter that very offspring - before becoming a prophet - which would have given Sayyidna Ibrahim (علیہ السلام) the understanding that he has to become a prophet and the birth of Sayyidna Ya` qub (علیہ السلام) is due to come from his loins, therefore, the act of slaughtering cannot bring death to him. It is obvious that, in this situation, neither would this have been some major trial, nor had Sayyidna Ibrahim (علیہ السلام) been deserving of any praise on its implementation. This element of trial is possible only in a situation that Sayyidna Ibrahim (علیہ السلام) fully realizes that his son will die as a result of this act of slaughtering, and only then he takes the initiative of slaughtering him. This whole thing perfectly falls into place in the case of Sayyidna Ismail (علیہ السلام) because Allah Ta’ ala had made no prediction about his remaining alive and becoming a prophet.
3. From the statement of the Qur'an it seems that the son who was to be slaughtered under Divine command was the first son of Sayyidna Ibrahim (علیہ السلام) . Therefore, while migrating from his homeland, he had prayed for a son. In answer to this prayer, he was given the good news that he will have a son who will be forbearing. Then, about this very boy it was said that, by the time he grew old enough to work with his father, came the Divine order that he be slaughtered. This whole chain of events is telling us that this boy was the first son of Sayyidna Ibrahim علیہ السلام .
Now, it was Ismail (علیہ السلام) who was the first son of Sayyidna Ibrahim (علیہ السلام) ، while Sayyidna Ishaq (علیہ السلام) was his second son. After that, no doubt remains about the fact that the son who was to be slaughtered under Divine order was but Sayyidna Isma` il (علیہ السلام) .
4. Then, it is also nearly settled that this event of the sacrifice of a son has come to pass within the environs of Makkah al-Mukarramah. It is for this reason that the custom of sacrifice during the period of Hajj pilgrimage prevailed among the people of Arabia. In addition to that, the horns of the ram sent from Paradise as ransom for the son of Sayyidna Ibrahim (علیہ السلام) have remained hanging in the Holy Ka'bah for years. Hafiz Ibn Kathir (رح) has reported several narrations in support, and has gone on to even quote ` Amir Sha'bi as saying: 'I have personally seen the horns of this ram in the Ka'bah' (Ibn Kathir, p.18, v.4). And Sufyan says: 'The horns of this ram remained hanging in the Ka'bah continuously until when (during the time of Hajjaj Ibn Yusuf) there was a fire in Ka'bah during which these horns were also burnt to ashes' (Ibn Kathir, p.17, v.2). Now it becomes fairly obvious that Sayyidna Ismail (علیہ السلام) was the one living in Makkah al-Mukarramah - not Sayyidna Ishaq (علیہ السلام) . Therefore, it is equally obvious that the command to slaughter related but to Sayyidna Ismail' - and not to Sayyidna Ishaq' (علیہ السلام) .
As for the narrations in which it has been said that different Sahabah and tabi'in have declared Sayyidna Ishaq (علیہ السلام) as the dhabih (the one to be slaughtered), Ibn Kathir has said:
'Allah knows best, but evidently all these sayings have come from Ka'b al-Ahbar. When he embraced Islam during the period of Sayyidna ` Umar ؓ ، he started telling him reports from his old (Jewish) books. On occasions, Sayyidna ` Umar ؓ listened to what he had to say. This provided room for others too. They too heard his narrations and started passing them on. These narrations were a bunch of absurdities. This ummah does not need even one word out of it. Allah knows best. - Tafsir Ibn Kathir, p.17, v.4)
This reasoning of Hafiz Ibn Kathir is fairly acceptable, because the basis of taking Sayyidna Ishaq (علیہ السلام) to be the dhabih (the one to be slaughtered) rests on Isra'ilite reports that take Sayyidna Ishaq (علیہ السلام) as dhabih instead of Sayyidna Ismail (علیہ السلام) . This event has been described in the current Bible in the following words:
"After these things God tested Abraham, and said to him, 'Abraham,' And he said, 'Here am I.' He said, 'Take your son, your only son Isaac, whom you love, and go to the land of Moriah, and offer him there as a burnt offering upon one of the mountains of which I shall tell you." (Genesis 22: 1, 2)
Here, the event of the slaughter has been attributed to Sayyidna Ishaq (علیہ السلام) . But, a little justice and proper investigation would reveal that the Jews have, following their traditional prejudice, interpolated in the text of the Torah - because, the word "your only son" in the very text of Genesis quoted above is telling us that the son whose sacrifice Sayyidna Ibrahim (علیہ السلام) was ordered to make was his 'only' son. Later on, in the chapter, it also appears: "you have not withheld your son, your only son, from me." (Genesis 22:12)
In this sentence too, it is explicitly said that this son was the 'only' son of Sayyidna Ibrahim (علیہ السلام) . On the other hand, it is already established that Sayyidna Ishaq (علیہ السلام) was not his 'only' son. If the word 'only' can be applied to anyone, it has to be Sayyidna Ismail (علیہ السلام) alone. There are several other textual evidences from the Book of Genesis itself that bear testimony to the fact that the birth of Sayyidna Ismail (علیہ السلام) had taken place much before the birth of Sayyidna Ishaq (علیہ السلام) . For example:
"Now Sarai, Abram's wife, bore him no children. She had an Egyptian maid whose name was Hagar; and Sarai said to Abram, ' Behold now, the Lord has prevented me from bearing children; go in to my maid; it may be that I shall obtain children by her....And he went in to Hagar, and she conceived....And the angel of the Lord said to her, 'Behold, you are with child, and shall bear a son; you shall call his name Ishmael;...Abram was eighty-six years old when Hagar bore Ishmael to Abram." (Genesis 16: 1-4 and 10-16)
In the next chapter, it appears:
"And God said to Abraham, 'As for Sarai your wife,...I will bless her, and moreover I will give you a son by her;...Then Abraham fell on his face and laughed, and said to himself, " Shall a child be born to a man who is a hundred years old? Shall Sarah, who is ninety years old, bear a child? And Abraham said to God, '0 that Ishmael might live in thy sight!' God said, 'No, but Sarah your wife shall bear you a son, and you shall call his name Isaac." (Genesis 17:15-20)
After that, the birth of Sayyidna Ishaq (علیہ السلام) has been described as follows:
"Abraham was a hundred years old when his son Isaac was born to him." ( Genesis 21:5)
It becomes very clear from the texts quoted above that Sayyidna Ishaq (علیہ السلام) was fourteen years younger than Sayyidna Ismail (علیہ السلام) - and during this period of fourteen years, he was the 'only' son of Sayyidna Ibrahim Contrary to this, there was no time in the life of Sayyidna Ishaq (علیہ السلام) when he could be taken as the 'only' son of his father. Now, after that, when the Book of Genesis mentions the sacrifice of the son in chapter 22, we see that the word 'your only son' as used here is testifying to the fact that it means Sayyidna Ismail (علیہ السلام) while some Jewish scribe has added the word: "Issac" with it so that the line of Ishaq - and not the line of Isma` il (علیہ السلام) - receives this honor.
In addition to that, in this very Book of Genesis in the Bible, where Sayyidna Ibrahim (علیہ السلام) has been given the good news of the birth of Sayyidna Ishaq (علیہ السلام) ، it has also been mentioned there:
"I will bless her, and she shall be a mother of nations; kings of people shall come from her" (Genesis 17:16)
. These extracts are taken from the revised standard version of the Bible published by the British and Foreign Bible Society 1952. And the next sentence in Genesis 17:19 is more clear on the point that the long life of Sayyidna Ishaq (علیہ السلام) was predicted well before his birth. It says, “ I will establish my covenant with him (Isaac) as an everlasting covenant for his descendants after him." (Muhammad Taqi Usmani)
Now, in the matter of a son about whom it has already been announced that he will have children and nations will come from his progeny, how can an order be given that he should be sacrificed? This too tells us that this command related to Sayyidna Ismail (علیہ السلام) and not to Sayyidna Ishaq (علیہ السلام) .
After having seen these statements in the Bible, one comes to realize the truth of what Hafiz Ibn Kathir has said:
"It has been clearly stated in the sacred books of the Jewish people that, at the time Sayyidna Ismail (علیہ السلام) was born, the age of Sayyidna Ibrahim (علیہ السلام) was eighty six years and when Sayyidna Ishaq (علیہ السلام) was born, his age was one hundred years. Then, it is also written in their books that Allah Ta` a1a had commanded Sayyidna Ibrahim (علیہ السلام) to slaughter his only son - and in another copy of the text, the word "firstborn" has been used instead of "only." So, the Jews have added the word "Ishaq" on their own by way of malignant imputation. There is no justification in declaring it as correct, because it is counter to what their books clearly say. They have added this word for the reason that Sayyidna Ishagi is their venerable forefather, while Sayyidna Ismail (علیہ السلام) is that of the Arabs. So envy drove them to add this word, while now they explain "only" as meaning: "the son, other than whom, there is no one else present with you at that time" - because, Sayyidna Ismail (علیہ السلام) and his mother were not present there at that time (therefore, given that sense, Sayyidna Ishaq (علیہ السلام) could be called "only" ). But, this interpretation is totally wrong amounting to a distortion of the text, because the word "only" is applied to a son whose father has no son other than him." – Tafsir lbn Kathir, p. 14, v. 4.
The same Ibn Kathir has also reported that someone from among the Jewish scholars had converted to Islam during the time of the pious caliph, ` Umar Ibn ` Abdul-` Aziz (رح) who asked him, "Which of the sons of Sayyidna Ibrahim (علیہ السلام) was it who was commanded to be slaughtered?" He said, "By Allah, 0 Commander of the faithful, he was Sayyidna Ismail (علیہ السلام) . The Jews know it well. But, they say so because of their envy for you Arabs." (Tafsir Ibn Kathir, p. 14, v. 14)
In the light of these proofs, it is almost certain that Sayyidna Ismail (علیہ السلام) was the dhabih (the son Sayyidna Ibrahim (علیہ السلام) was commanded to slaughter). Allah is Pure and He knows best.
E gli annunciammo un altro figlio, che sarebbe diventato profeta e un uomo retto, Is'ħāǭ, come ricompensa per la sua obbedienza ad Allāh nel sacrificare Ismā'īl, il suo unico figlio.
En guise de rétribution pour son obéissance à Allah lorsqu’il fut sur le point d’immoler son seul fils Ismaël, Nous lui annonçâmes la naissance d’un autre fils qui deviendra prophète et serviteur vertueux: Isaac.
And I gave him glad tidings of another son who would become a Prophet and a pious servant: he was Isaac. It was another reward for his obedience to Allah by resolving to slaughter his only son, Ishmael.
Kami kemudian memberinya kabar gembira berupa anak kedua yang menjadi seorang nabi dan hamba yang saleh, yaitu Ishak, sebagai balasan atas ketaatannya kepada Allah dalam menyembelih putra semata wayangnya, Ismail.
Và TA đã báo tin mừng cho Ibrahim về một đứa con trai khác của Y sẽ trở thành một vị Thiên Sứ và cũng là một bề tôi đức độ, đó là Is-haaq; một phần thưởng cho việc Y đã chấp hành lệnh của Allah cho việc giết tế Isma'il - đứa con trai duy nhất của Y.
In the last verse, it was said: وَمِن ذُرِّيَّتِهِمَا مُحْسِنٌ وَظَالِمٌ لِّنَفْسِهِ مُبِينٌ (and among the progeny of both of them, some are good and some are utterly unjust to their own selves.- 37:113). Refuted through this verse is the false pride of the Jews that being among the progeny of these noble prophets (علیہم السلام) is in itself sufficient to bless one with merit and salvation. This verse openly declares that having lineal connection with a man of virtue is not a sufficient guarantee of one's salvation, in fact, this thing depends on one's own beliefs and deeds.
In the days of Abraham, polytheism was so dominant that its continuity in history had been long established. Now, any child born into this situation was influenced by the surrounding atmosphere and was so immersed in polytheism that no effort even at the level of the Prophet was successful in weaning him away from it. When Abraham left Iraq, after a long missionary struggle, there were only two believers with him—one his wife Sarah and the other his nephew, Lot. People did not adhere to the concept of the oneness of God, despite the utmost struggle on the part of Prophet Abaraham. So, Almighty God planned that a new race be brought into existence which should be nurtured far away from the atmosphere of polytheism. For this purpose, the area of Hijaz was selected. This area, being dry and without any vegetation, was desolate and uninhabited. The plan was that a devotee should be settled in this area where he would become the progenitor of a pure race. Hijaz (Mecca and Medina) was a waterless desert and to settle anyone in such arid surroundings amounted to sacrificing him alive. God ordered Abraham to offer his son Ishmael as a sacrifice, and in all obedience, Abraham submitted to God’s will. Abraham’s second son was Isaac. Prophethood continued in his line of descent until the advent of the last prophet who belonged to the Children of Ishmael (the younger brother of Isaac). The Prophet Muhammad brought about a revolution, which destroyed polytheism as a dominant school of thought.
Nagpababa Kami sa kanya at sa anak niyang si Isaac ng isang pagpapala mula sa Amin, saka nagparami Kami para sa kanilang dalawa ng mga biyaya. Kabilang sa mga ito ang pagpaparami sa mga anak nilang dalawa. Kabilang sa supling nilang dalawa ay tagagawa ng maganda dahil sa pagtalima nito sa Panginoon nito at kabilang sa kanila ay tagalabag sa katarungan sa sarili nito, na maliwanag ang kawalang-katarungan, dahil sa kawalang-pananampalataya at paggawa ng mga pagsuway.
Và TA đã ban phúc lành cho Y (Ibrahim) và đứa con trai của Y (Is-haaq). Bởi thế, TA đã ban rất nhiều Hồng Ân đến với hai cha con của Y và kể cả chuyện hậu thế của cha con Y. Hậu thế sau này của hai cha con Y có những người phục tùng Thượng Đế của Y và có số người trong họ tự gây ra bất công lên bản thân mình điển hình như sự bất tuân và gây ra tội lỗi một cách công khai.
Uzvišeni Allah dao je da Ibrahim i Ishak budu blagoslovljeni, obasuo ih je brojnim blagodatima, u šta spada i to da su imali mnogo potomaka. I učinio je da među njihovim potomcima ima dobrih ljudi i bogobojaznih vjernika, ali i onih koji sami sebi nanose jasno nepravdu čineći širk i grijehe.
And I showered upon him and his son Isaac My special blessings and gave them both many bounties, from which one was an increase in offspring. There were those in their progeny who did good by obeying their Lord, and those who clearly wronged themselves by disbelief and committing sins.
Nous avons fait descendre sur lui et sur son fils Isaac une bénédiction de notre part et leur avons fait don de nombreux bienfaits, parmi lesquels une progéniture prolifique. Leur descendance était composée de gens bienfaisants et obéissants à leur Seigneur, et d’autres manifestement injustes envers eux-mêmes par leur mécréance et leurs péchés.
Al-lah derramó sobre él y sobre su hijo Isaac Sus bendiciones especiales, y les concedió a ambos muchas de Sus bondades, de las cuales una fue una descendencia abundante. Hubo personas en su progenie que obraron bien al obedecer a su Señor, y aquellos que claramente se perjudicaron a sí mismos por su incredulidad y por cometer pecados.
Kendi katımızdan hem kendisine ve hem de oğlu İshak'a bereket indirdik. Onlara kendi katımızdan bol nimetler verdik. O ikisinin evlatlarını çok kılmamız bu nimetlerdendir. İkisinin soyundan Rabbine itaat ederek iyi davrananlar da vardır, açıkça kendi nefsine küfür ve günahları işleyerek zulmedenler de vardır.
E facemmo scendere, da parte Nostra, una benedizione su di lui e suo figlio Is'ħāǭ, e aumentammo le nostre grazie nei loro confronti, tra cui l'abbondanza di figli; e tra i loro figli vi furono coloro che furono retti nell'obbedienza al loro Dio e coloro che fecero torto a se stessi commettendo atti di miscredenza, peccati ed evidenti ingiustizie.
Kami juga menurunkan keberkahan dari Kami kepadanya dan kepada anaknya, Ishak. Kami melimpahkan kenikmatan kepada mereka, di antaranya memperbanyak anak keturunan keduanya, dan dari anak keturunan keduanya ada orang yang berbuat baik dengan menaati Tuhannya dan ada juga yang menzalimi dirinya dengan kezaliman yang nyata dengan melakukan kekufuran dan berbuat kemaksiatan.
Talagang nagmagandang-loob Kami ng pagkapropeta kay Moises at sa kapatid niyang si Aaron.
Và quả thật, TA đã ban Hồng Ân cho Musa và người em trai của Y- Harun là bởi sứ mạng Nabi.
Commentary
Described in the verses cited above is the third event relating to Sayyidna Musa (علیہ السلام) and Harun (علیہ السلام) . It has appeared in details at several places. Here it serves as an indicator. The purpose is to tell how Allah Ta’ ala helps out His sincere and obedient servants, and how He bestows so many of His rewards on them. Mentioned here are His favors bestowed upon Sayyidna Musa علیہ السلام and Harun (علیہ السلام) . These favors are of two kinds. First come positive favors that bring benefits as in: وَلَقَدْ مَنَنَّا عَلَىٰ مُوسَىٰ وَهَارُونَ (And We did bestow favors upon Musa (علیہ السلام) and Harun (علیہ السلام) - 37:114). This points out towards those beneficial favors. Then there are negative favors that save from loss or harm. Later verses spell out details of the other kind.
114- Andolsun biz, Mûsâ ve Hârûn’a da lütufta bulunduk.
115- Hem ikisini hem de kavimlerini o büyük sıkıntıdan kurtardık.
116- Ve onlara yardım ettik de böylece galip gelenler onlar oldular.
117- Onlara apaçık Kitabı verdik.
118- Ve ikisini de dosdoğru yola ilettik.
119- Sonra gelenler arasında o ikisine (iyi bir nam) bıraktık.
120- Mûsâ ve Hârûn’a selâm olsun!
121- Şüphesiz Biz, ihsan sahiplerini böyle mükâfatlandırırız.
122- Gerçekten ikisi de mümin kullarımızdandır.
114-116. Yüce Allah, iki kulu ve rasûlü olan İmran’ın oğulları Mûsâ ve Hârûn’a nübüvvet, risalet ve Yüce Allah’ın yoluna davet lütfunu bağışlamış olduğunu, onları da kavimlerini de düşmanları Firavun’dan kurtardığını, Firavun’a karşı kendilerine yardım ettiğini ve sonunda onu, onların gözleri önünde suda boğduğunu zikretmektedir.
117. Yüce Allah onlara ayrıca açık ve yol gösterici olan Kitabı indirmiştir ki bu da içinde pek çok hükümlerin, öğütlerin ve her şeye dair tafsilatın bulunduğu Tevrat’tır.
118. Yüce Allah ikisini de dosdoğru yola iletmişti. Çünkü onlara Yüce Allah’a ulaştıran dosdoğru şeriat ve hükümler ihtiva eden bir din vermişti. Bu dini izlemelerine yardımcı olma lütfunda da bulunmuştu.
119-122. “Sonra gelenler arasında o ikisine” güzel bir övgü “bıraktık. Mûsâ ve Hârûn’a selâm olsun.” Yani sonrakiler arasında onların güzel bir şekilde anılmalarını, selâm ile yad edilmelerini sağladık. Durumun öncekiler arasında böyle olması ise öncelikle söz konusudur. “Şüphesiz Biz, ihsan sahiplerini böyle mükâfatlandırırız. Gerçekten ikisi de mümin kullarımızdandır.”
Plemeniti Allah ukazao je Svoju milost i dobrotu Musau i Harunu davši im poslanstvo.
Sungguh, Kami telah menganugerahkan kenabian kepada Musa dan saudaranya, Harun.
Y Al-lah favoreció a Moisés u y a su hermano Aarón con la profecía.
And verily I favoured Moses and his brother Aaron with messengership.
Concedemmo la Profezia a Mūsā e a suo fratello Hārūn.
Ant olsun, biz Musa ve kardeşi Harun'a peygamberlik vermekle lütufta bulunduk.
Nous avons accordé à Moïse et à son frère Aaron la faveur de la prophétie.
"Dan sesungguhnya Kami telah melimpahkan nikmat atas Musa dan Harun. Dan Kami selamatkan keduanya dan kaumnya dari bencana yang besar. Dan Kami tolong mereka, maka jadilah mereka orang-orang yang menang. Dan Kami berikan kepada keduanya kitab yang sangat jelas. Dan Kami tunjuki keduanya kepada jalan yang lurus. Dan Kami abadikan untuk keduanya (pujian yang baik) di kalangan orang-orang yang datang kemudian; (yaitu), 'Kesejahteraan dilimpahkan atas Musa dan Harun.' Se-sungguhnya demikianlah Kami memberi balasan kepada orang-orang yang berbuat baik. Sesungguhnya keduanya termasuk hamba-hamba Kami yang beriman." (Ash-Shaffat: 114-122).
(114-122) Allah سبحانه وتعالى mengingatkan karuniaNya kepada ke-dua hamba dan kedua rasulNya, yaitu Nabi Musa dan Nabi Harun عليهما السلام, keduanya adalah putra Imran. Yaitu karunia berupa kenabian, kerasulan, dan berdakwah kepada Allah سبحانه وتعالى, serta keselamatan keduanya dan kaumnya, dari musuh mereka, yaitu Fir'aun serta kemenangan mereka atasnya, hingga Allah menenggelamkannya sedangkan mereka melihatnya. Dan juga diturunkannya al-Kitab yang menjelaskan, yaitu Taurat yang di dalamnya terdapat aturan-aturan, nasihat-nasihat, dan penjelasan tentang segala sesuatu, dan bahwa sesungguhnya Allah telah membimbing mereka berdua kepada jalan yang lurus, yaitu dengan menetapkan satu agama untuk mereka yang penuh dengan aturan-aturan (hukum), syariat-syariat yang bijak yang dapat mengantarkan kepada Allah, dan Allah juga membimbing mereka berdua untuk mengamalkannya.
﴾ وَتَرَكۡنَا عَلَيۡهِمَا فِي ٱلۡأٓخِرِينَ 119 سَلَٰمٌ عَلَىٰ مُوسَىٰ وَهَٰرُونَ 120 ﴿ "Dan Kami abadi-kan untuk keduanya di kalangan orang-orang yang datang kemudian, (yaitu) 'Kesejahteraan dilimpahkan atas Musa dan Harun'." Maksudnya, Kami telah mengabadikan untuk mereka berdua pujian yang baik dan ucapan selamat di kalangan orang-orang yang datang kemu-dian, dan lebih-lebih di kalangan orang-orang yang terdahulu.
﴾ إِنَّا كَذَٰلِكَ نَجۡزِي ٱلۡمُحۡسِنِينَ 121 إِنَّهُمَا مِنۡ عِبَادِنَا ٱلۡمُؤۡمِنِينَ 122 ﴿ "Sesungguh-nya demikianlah Kami memberi balasan kepada orang-orang yang berbuat baik. Sesungguhnya keduanya termasuk hamba-hamba Kami yang ber-iman."
Allah je Musaa, Haruna i potomke Israilove koji su vjerovali spasio od davljenja, a prije toga ih je izbavio od sveopćeg porobljavanja koje im je prijetilo od faraona.
Nous les avons sauvés ainsi que leur peuple, les Israélites, de l’asservissement de Pharaon et de la noyade.
E salvammo loro e il loro popolo, i Figli di Isrāīl, dalla schiavitù del Faraone e dall'annegamento.
I saved them and their nation, the Israelites, from Pharaoh enslaving them and from drowning.
Los salvó a ellos y a su nación, los israelitas, de ser ahogados y de la esclavitud del Faraón.
Nailigtas Namin silang dalawa at ang mga tao nilang dalawa, ang mga anak ni Israel, mula sa pang-aalipin ni Paraon sa kanila at mula sa pagkalunod.
Her ikisini ve kavimleri olan İsrailoğulları'nı Firavun'un onları köle edinmesinden ve denizde boğulmalarından kurtardık.
Và TA đã giải cứu hai anh em (Musa và Harun) cùng với dân chúng của họ - người dân Israel - thoát khỏi cảnh làm nô lệ cho Fir'awn cũng như khỏi bị nhấn chìm trong trận Đại Hồng Thủy.
Kami menyelamatkan keduanya beserta kaum keduanya, Bani Israil, dari perbudakan Firaun dan dari penenggelaman.
También los ayudó contra el Faraón y su ejército, así que tuvieron ventaja sobre sus enemigos.
Nag-adya Kami sa kanila laban kay Paraon at sa mga kawal nito, kaya ang pananaig ay naging ukol sa kanila laban sa kaaway nila.
Gospodar im je pomogao da pobijede faraona i da njihova riječ bude iznad riječi neprijatelja.
I also helped them against Pharaoh and his armies, so they had the upper hand over their enemies.
Firavun ve askerlerine karşı onlara yardım ettik de düşmanlarına karşı galip gelen onlar oldu.
E li sostenemmo contro il Faraone e i suoi soldati, e così prevalsero sul loro nemico.
Kami memenangkan mereka atas Firaun dan bala tentaranya, sehingga kemenangan berada di pihak mereka atas musuh mereka.
Va TA đã giúp đỡ họ giành chiến thắng trước tên Fir'awn cùng đám thuộc hạ của hắn. Họ thực sự đã chiến thắng trước kẻ thù của họ.
Nous les avons secourus contre Pharaon et ses soldats et ils eurent alors le dessus sur leur ennemi.
I gave Moses and his brother Aaron the Torah; a clear book from Allah in which there was no doubt.
Nagbigay kay Moises at sa kapatid niyang si Aaron ng Torah bilang kasulatan mula sa ganang kay Allāh, na maliwanag na walang pagkalito rito.
Kami memberi Musa dan saudaranya, Harun, Taurat yang merupakan sebuah kitab dari sisi Allah sekaligus kitab yang jelas, yang tidak ada kesamaran padanya.
Allah je Musau i Harunu dao Tevrat, knjigu s jasnim ajetima; knjigu u kojoj nema nikakvih nejasnoća.
Và TA đã ban xuống cho Musa và người em trai của Y - Harun KinhTawrah (Cựu Ước) mang những thông điệp rõ ràng và rành mạch, không gì phải ngờ vực.
Nous avons donné à Moïse et à son frère Aaron la Torah en guise de Livre provenant d’Allah, clair et ne contenant aucune ambigüité.
Concedemmo a Mūsā e suo fratello Hārūn la Torāh, un chiaro e inequivocabile libro, da parte di Allāh.
Al-lah le concedió a Moisés u y a su hermano Aarón la Torá, un Libro esclarecedor de Al-lah en el que no había asuntos dudosos.
Biz Musa ve kardeşi Harun'a Allah katından her şeyi apaçık gösteren ve içinde herhangi bir karışıklık olmayan kitabı, Tevrat'ı verdik.
Nous les avons guidés vers le droit chemin qui ne comporte aucune tortuosité, la religion de l’Islam qui mène à l’agrément du Créateur.
Kami membimbing keduanya ke jalan lurus yang tidak bengkok, yaitu jalan Islam yang mengantarkan kepada rida Sang Khalik -Subḥānahu-.
Her ikisini hiçbir eğriliği olmayan dosdoğru yola ilettik. O yol, her noksanlıktan münezzeh yaratıcının rızasına götüren İslam dininin yoludur.
I njima dvojici dragi je Allah ukazao na Pravu stazu, u kojoj nema devijacije. To je islam, put koji vodi ka Allahovu zadovoljstvu.
Nagpatnubay Kami sa kanilang dalawa sa landasing tuwid na walang kabaluktutan dito, ang daan ng relihiyong Islām na nagpaparating sa kaluguran ng Tagalikha – kaluwalhatian sa Kanya.
I also guided them towards the straight path in which there was no deviance. It was the path of the religion of Islam which led to the pleasure of the Creator (may He be glorified).
También los guio hacia el camino recto en el que no había perversión. Fue el camino de la religión del Islam, el que condujo a la voluntad del Creador.
E li guidammo alla Retta Via che non presenta tortuosità, ovvero la via dell'Islām, che conduce al compiacimento del Creatore, gloria Sua.
Và TA đã hướng dẫn hai anh em họ con đường Ngay Thẳng không uốn khúc, và nó chính là con đường tôn giáo Islam dẫn đến sự hài lòng của Đấng Tạo Hóa, Đấng Toàn Năng.
Kami menetapkan bagi keduanya pujian yang indah dan kisah yang baik pada umat-umat yang datang kemudian.
Sonradan gelen ümmetlerin arasında o ikisi için güzel bir övgü ve hoş bir hatıra bıraktık.
Osim toga, Plemeniti Allah sačuvao je lijep spomen na poslanike Musaa i Haruna u kasnijim naraštajima.
Y también les reservó un buen nombre y gratos elogios entre las naciones posteriores.
And I also preserved for them positive mention and good praise among the following nations.
Nagpamalagi Kami para sa kanilang dalawa ng isang pagbubunying maganda at isang pagbanggit na kaaya-aya sa mga kalipunang kasunod.
Nous fîmes en sorte que leurs noms soient mentionnés avec éloge par les générations suivantes.
Và TA đã để lại cho hai anh em họ cả một hậu thế luôn nhắc điều tốt đẹp đến họ và luôn ca ngợi họ.
E facemmo in modo che venissero elogiati dai popoli successivi.
Isang pagbating kaaya-aya mula kay Allāh para sa kanilang dalawa, isang pagbubunyi sa kanilang dalawa, at isang panawagan ng kaligtasan mula sa bawat kinasusuklaman.
Concedemmo loro un buon saluto, da parte di Allāh, e lode e preghiere di salvezza da ogni male loro rivolto.
Como una conmemoración de Al-lah hacia ellos, como elogio y oración para protegerlos de todo mal.
Hal itu sebagai penghormatan yang baik dari Allah kepada keduanya, sanjungan bagi keduanya, dan doa keselamatan bagi keduanya dari segala hal yang tidak diharapkan.
Neka je selam, lijep i blagoslovljen, od Allaha Musau i Harunu, sigurnost od svakog straha i svih neprijatnosti i neka ih prati Njegovo zadovoljstvo!
As a commemoration from Allah for them, in praise of them and as a prayer for safety from every harm.
Allah đã gởi lời chào tốt đẹp đến cho hai người họ, cùng với sự ca ngợi hai người họ và ban bằng an khỏi những điều nguy khốn.
Yüce Allah'tan Musa ve Harun'a selam olsun. Her ikisine övgü ve her kötülükten korunmalarına dua olsun.
Salutation agréable à Moïse et Aaron, qu’il leur soit fait éloge et que tout mal leur soit épargné.
Así como recompensó a Moisés y Aarón con esta buena recompensa, también recompensa a los que hacen el bien al obedecer a su Señor.
Quả thật, TA đã ban thưởng cho Musa và Harun một phần thưởng xứng đáng thật giá trị và TA cũng ban thưởng cho những ai làm những điều tốt bởi sự phục tùng Thượng Đế của họ giống như thế.
Tout comme Nous avons agréablement rétribué Moïse et Aaron, Nous rétribuons également les bienfaisants qui obéissent à leur Seigneur.
Sebagaimana Kami membalas Musa dan Harun dengan balasan yang baik ini, Kami juga membalas orang-orang yang berbuat baik lantaran menjalankan ketaatan kepada Tuhan mereka.
Just as I requited Moses and Aaron with this good reward, I also reward those who do good by obeying their Lord.
Şüphesiz biz, Musa ve Harun'u bu güzel mükâfatla mükâfatlandırdığımız gibi Rablerine güzel itaat edenleri işte böyle mükâfatlandırırız.
Kao što je Allah, džellešanuhu, nagradio golemom nagradom Musaa i Haruna zbog toga što činiše dobra djela, isto tako nagradit će sve one koji se odazovu Allahu i Njemu se pokore.
In verità, così come concedemmo questa ricompensa a Mūsā e Hārūn, la concediamo ai pii per la loro obbedienza nei confronti del loro Dio.
Tunay na Kami, kung paanong gumanti Kami kina Moises at Aaron ng magandang ganting ito, ay gaganti sa mga tagagawa ng maganda dahil sa pagtalima nila sa Panginoon nila.
In verità, Mūsā e Hārūn sono tra i Nostri sudditi credenti in Allāh che si attengono alla Sua Legge.
Tunay na sina Moises at Aaron ay kabilang sa mga lingkod na mga mananampalataya kay Allāh, na mga tagagawa ayon sa isinabatas Niya para sa kanila.
God helped the Prophet Moses and his community and relieved them from the oppression of Pharaoh. This was made possible through the dawah work performed by Moses. He preached the truth before Pharaoh. After the completion of the tenure of his dawah mission came the time for Pharaoh to be pronounced guilty and to be destroyed; and for Moses and his community to be victorious and dominant. In this context, one of the meanings of ‘showing the straight path’ is that the right solution to the problem of Pharaoh was revealed to them. Though this was a problem faced at the community level, its solution nevertheless lay in communicating the divine message. So, the victory and supremacy which they achieved was the result of dawah efforts and was not due to any national struggle or rebellion against Pharaoh in the usual sense.
Moisés y Aarón fueron dos de Sus siervos que creyeron en Él y se esforzaron por hacer lo que les ordenó.
Moïse et Aaron étaient du nombre de Nos serviteurs croyant, qui mettent en pratique ce qu’Allah leur a prescrit.
Quả thật, Musa và Harun là hai bê tôi trong đám bề tôi của có đức tin của Allah, luôn làm theo những gì Ngài qui định.
Poslanici Musa i Harun bili su odani Allahovi robovi koji su radili ono što im je On propisao.
Şüphesiz Musa ve Harun; Yüce Allah'a iman eden, şeriatı ile amel eden kullarındandı.
Sesungguhnya Musa dan Harun termasuk hamba-hamba Kami yang beriman kepada Allah yang mengamalkan syariat Allah bagi mereka.
Indeed, Moses and Aaron were two of My servants who believed in me and strove to do that which I legislated for them.
Elie (`Ilyâs) était du nombre de ceux qui ont été envoyés par leur Seigneur. Allah lui fit don de la prophétie et de la mission de transmettre le Message.
Và quả thật, Ilyas (Elias) là một trong các vị Thiên Sứ của Thượng Đế. Allah đã ban Ân Huệ cho Y qua sứ mạng Nabi và Thiên Sứ.
Indeed, Elias was one of the messengers sent by his Lord. He blessed him with messengership and prophethood.
Elías fue uno de los mensajeros enviados por su Señor. Él lo bendijo con la profecía y el don de profeta.
Ve şüphesiz İlyas da Rabbi tarafından gönderilen rasullerdendi. Yüce Allah, onu peygamberlik ve risalet ile nimetlendirdi.
"Dan sesungguhnya Ilyas benar-benar termasuk salah se-orang di antara rasul-rasul. Ketika ia berkata kepada kaumnya, 'Mengapa kamu tidak bertakwa? Patutkah kamu menyembah Ba'l dan kamu tinggalkan sebaik-baik Pencipta, yaitu Allah Rabbmu dan Rabb bapak-bapakmu yang terdahulu?' Maka mereka mendus-takannya, karena itu mereka akan diseret, kecuali hamba-hamba Allah yang diberi keikhlasan. Dan Kami abadikan untuk Ilyas di kalangan orang-orang yang datang kemudian, (yaitu) 'Kesejah-teraan dilimpahkan atas Ilyas.' Sesungguhnya demikianlah Kami memberi balasan kepada orang-orang yang berbuat baik. Sesung-guhnya dia termasuk hamba-hamba Kami yang beriman." (Ash-Shaffat: 123-132).
(123-132) Allah سبحانه وتعالى memuji hamba dan RasulNya, Nabi Ilyas عليه السلام, dengan kenabian, kerasulan, dan dakwah kepada Allah سبحانه وتعالى, dan Allah telah memerintahkan kepadanya dan kaumnya su-paya bertakwa dan hanya beribadah (menyembah) kepada Allah سبحانه وتعالى saja, dan melarang mereka menyembah berhala yang mereka miliki yang disebut Ba`l, dan juga melarang mereka mengabaikan ibadah kepada Allah yang telah menciptakan manusia dan telah menyempurnakan penciptaan mereka, menumbuhkan mereka dengan sebaik-baik pertumbuhan, serta mencurahkan kepada mereka berbagai nikmat lahir dan batin. Bagaimana kalian bisa meninggalkan ibadah kepada Tuhan yang seperti itu kedudukan-Nya, lalu beralih kepada penyembahan kepada berhala yang sama sekali tidak dapat membahayakan, tidak pula berguna, tidak men-ciptakan, tidak memberi rizki, bahkan tidak dapat makan ataupun berbicara. Tindakan ini merupakan kesesatan, kedunguan, dan kebodohan yang paling besar!
﴾ فَكَذَّبُوهُ ﴿ "Maka mereka mendustakannya," mengenai apa yang beliau serukan kepada mereka, mereka tidak mau tunduk kepada-nya. Maka Allah سبحانه وتعالى berfirman mengancam mereka, ﴾ فَإِنَّهُمۡ لَمُحۡضَرُونَ ﴿ "karena itu mereka akan diseret," yaitu, pada Hari Kiamat ke dalam azab.
Allah سبحانه وتعالى tidak menyebutkan siksaan duniawi mereka.
﴾ إِلَّا عِبَادَ ٱللَّهِ ٱلۡمُخۡلَصِينَ ﴿ "Kecuali hamba-hamba Allah yang diberi ke-ikhlasan," yaitu orang-orang yang diberi keikhlasan oleh Allah dan diberi karunia mengikuti Nabi mereka, maka mereka tidak akan diseret ke dalam azab, melainkan mereka akan memperoleh pahala yang berlipat ganda dari Allah.
﴾ وَتَرَكۡنَا عَلَيۡهِ ﴿ "Dan Kami abadikan untuknya," maksudnya, untuk Ilyas, ﴾ فِي ٱلۡأٓخِرِينَ ﴿ "di kalangan orang-orang yang datang kemudian," yaitu berupa pujian yang baik, ﴾ سَلَٰمٌ عَلَىٰٓ إِلۡ يَاسِينَ ﴿ "Kesejahteraan dilim-pahkan atas Ilyas," sebagai salam hormat dari Allah dan dari hamba-hambaNya kepadanya.
﴾ إِنَّا كَذَٰلِكَ نَجۡزِي ٱلۡمُحۡسِنِينَ 131 إِنَّهُۥ مِنۡ عِبَادِنَا ٱلۡمُؤۡمِنِينَ 132 ﴿ "Sesungguhnya demi-kianlah Kami memberi balasan kepada orang-orang yang berbuat baik. Sesungguhnya dia termasuk hamba-hamba Kami yang beriman." Allah سبحانه وتعالى memujinya sebagaimana Dia telah memuji saudara-saudaranya, para nabi yang lain. Semoga shalawat dan salam Allah curahkan kepada mereka semua.
Sesungguhnya Ilyas termasuk rasul dari Tuhannya, Allah menganugerahkan padanya kenabian dan kerasulan.
Commentary
Sayyidna Ilyas (علیہ السلام)
Described in the verses cited above is the fourth event relating to Sayyidna Ilyas علیہ السلام . Before we take up the explanation of these verses, a few bits of information about Sayyidna Ilyas (علیہ السلام) are being given below.
Sayyidna Ilyas (علیہ السلام) has been mentioned in the noble Qur'an only at two places: Firstly, in Surah Al-An` am (6:85) and secondly, in these very verses of Surah As-Saffat (37:123) and (37:130). As for the reference in Surah AI-An'am, his good name appears there only as part of a list of righteous prophets, and no event finds mention there. However, at this place in the present Surah, an event relating to his mission and call has been described very briefly.
Since details about the personal antecedents of Sayyidna Ilyas (علیہ السلام) do not find mention in the noble Qur'an, nor do these appear in authentic ahadith, different sayings and variant narrations about him are found in books of Tafsir, most of which have been taken from Isra'ili narratives.
A small group of commentators holds that 'Ilyas' is simply another name of Sayyidna Idris (علیہ السلام) (Enoch), and there is no difference between these two persons. Some others have also said that there is no difference between Sayyidna Ilyas (علیہ السلام) and Sayyidna Khadir (علیہ السلام) (ad-Durr-ul-Manthur, pp. 285, 286, v. 5). But, researchers have refuted these sayings. The Qur'an too has mentioned Sayyidna Idris (علیہ السلام) and Sayyidna Khadir (علیہ السلام) separately in a manner that it leaves no room for declaring these two as being the same. Therefore, what Hafiz Ibn Kathir has adjudged as correct is but that both of them are two separate messengers (al-bidayah wa-n-nihayah, p.339, v.1).
When and where did he appear?
The Qur'an and Hadith also do not tell us as to when and where he appeared. But, historical and Isra'ilite narratives almost concur that he was sent to the Bani Isra'il after Hizqil (علیہ السلام) (Ezekiel), and before Al-Yasa' (علیہ السلام) . This was a time when the kingdom of Bani Isra'il had split into two states. One part was called Yahudiyah (Judah) with its capital at Baytul-Maqdis (Jerusalem) while the other part was known as Isra'il, and its capital was Samaria (present Nablus). Sayyidna Ilyas (علیہ السلام) was born at Jal` ad in Jordan. The name of the king who ruled the Isra'il has been given as Ahab in the Bible and Ajib or Akhib in Arab historical and exegetic writings. His wife Isabelle worshiped an idol called Ba'l, and it was she who had put the entire Bani Isra'il on the path of idolatry by raising a huge altar dedicated to Ba` I in the country of Isra'il. Allah Ta’ ala commanded Sayyidna Ilyas (علیہ السلام) to go in that area, preach pure monotheism and dissuade Israelites from indulging in idol worship (please see Tafsir Ibn Jarir, p.53, v.23; Ibn Kathir, p.19, v.4; Tafsir Mazhari, p.134, v.8 and the Bible: Kings I: 16:29-33 and 17:1).
Sayyidna Ilyas (علیہ السلام) : The struggle with his people
Very much like other noble prophets (علیہم السلام) ، Sayyidna Ilyas (علیہ السلام) too had to engage in a severe struggle with his people. Since the noble Qur'an is no book of history, therefore, rather than describe details of this struggle, it restricts itself to saying only that which was necessary for taking a lesson. In other words, his people belied him, and no one except a few chosen servants of Allah listened to Sayyidna Ilyas (علیہ السلام) ، therefore, they will have to face their terrible fate in afterlife.
At this stage, some commentators have described this struggle in details. Out of the customary books of Tafsir, the most exhaustive mention of Sayyidna Ilyas (علیہ السلام) appears in Tafsir Mazhari with reference to ` Allamah al-Baghawi. The events mentioned there have almost all been taken from the Bible. Some parts of these events in other books of Tafsir as well have been described with reference to Wahb Ibn Munnabih and Ka'b al-Ahbar being those who report Isra'ili narratives mostly.
In sum, the common factor that emerges from all these narratives is that Sayyidna Ilyas (علیہ السلام) by asking Ahab, the king of Isra'il, and his people to shun idolatry, invited them towards pure monotheism. But, except for a few votaries of truth, no one listened to him, in fact, tried to harass him in all sorts of ways, so much so that Ahab and his wife, Isabelle planned to kill him. He took refuge in a far out cave where he stayed for a considerably long period of time. After that he prayed that the people of Isra'il be seized with famine, so that he may show them some miracles at his hand for removing the famine, may be, they would, then, come to believe. So, they were struck with a famine.
After that, following a command of Allah Ta’ ala, Sayyidna Ilyas (علیہ السلام) met Ahab and told him that the famine was there because of disobedience to Allah, and if he were to abstain from it even that late, that punishment could stand removed. Then this was, he told him, the best opportunity for him to test his veracity. He said, 'you say your god Ba'l has four hundred and fifty apostles in this part of Isra'il. Gather them together before me on a day of your choice. Let them offer their sacrifice in the name of Ba'l, and I shall offer my sacrifice in the name of Allah. The one whose offering the heavenly fire would come and burn to ashes will be the one whose faith will be true'. Everyone readily agreed to this proposal.
So, they gathered at Mount Carmel, the appointed place. The false apostles of Ba'l offered there sacrifice and remained busy with their entreaties before Ba'l from morning till afternoon. But, no answer came. After that, Sayyidna Ilyas (علیہ السلام) offered his sacrifice whereupon came the fire from the heavens and burnt the sacrifice offered by Sayyidna Ilyas (علیہ السلام) reducing it to ashes. Seeing this, many people fell prostrated in sajdah - the truth laid manifested before them. But, the false apostles of Ba'l still remained adamant. Therefore, Sayyidna Ilyas (علیہ السلام) had them killed in the valley of Kishon.
After this event came heavy rains. The whole region turned verdant. But Isabelle, the wife of Ahab, was still not ready to learn her lesson. Rather than believe in the message of Sayyidna Ilyas (علیہ السلام) ، she actually turned more hostile against him by preparing to have him killed. When Sayyidna Ilyas (علیہ السلام) came to know about it, he left Samaria, and went into hiding once again. After the passage of some time, he started preaching in Judah, the other country of the Bani Isra'il - because, the epidemic of idolatry had gradually reached there as well. Jehuram, the king out there also did not listen to him until he was destroyed following a prophecy of Sayyidna Ilyas (علیہ السلام) . A few years later, he returned to Isra'il once again, and tried to reform Ahab and his son, Ahaziah. But they continued to stick to their misdeeds until came the time when they were hit by foreign intrusions and fatal diseases. Thereafter, Allah Ta’ ala recalled His prophet back unto Him.
Is Sayyidna Ilyas (علیہ السلام) alive?
Also debated among historians and commentators there is the issue whether Sayyidna Ilyas (علیہ السلام) is alive, or has he died? In the lengthy narrative reported in Tafsir Mazhari with reference to 'Allamah al-Baghawi, it has also been mentioned that Sayyidna Ilyas (علیہ السلام) was lifted towards the heavens mounted on a horse of fire, and that he is alive there like Sayyidna ` Isa (علیہ السلام) (Mazhari, p.141, v.8). ` Allamah as-Suyati has also reported several narratives from Ibn ` Asakir, Hakim and others which indicate that he is alive. It has been reported from Kalb al-Ahbar that four prophets are still alive: two on the earth - Sayyidna Khadir and Sayyidna Ilyas (علیہ السلام) ; and two in the heavens - Sayyidna 'Isa and Sayyidna Idris (علیہما السلام) (ad-durr-ul-manthur, p.285, 286, v.5). Indeed, some have gone to the extent of saying that Sayyidna Khidr and Sayyidna Ilyas (علیہما السلام) get together in Baytul-Maqdis during the month of Ramadan and keep fasts. (Tafsir Qurtubi, p.116, v.15)
But, authentic scholars like Hafiz Ibn Kathir have not declared these narratives to be sound. About narratives of this nature, he writes:
وَ ھو من الاسرایٔلیات التی لا تصعّق ولا تکذب بل الظاھر أن صحّتھا بعیدۃ (البدایۃ والنھایۃ ، ص 338 ج 1)
This is one of those Isra'ili (Judaic) narratives that are neither confirmed nor falsified. Instead, what is obvious is that (the proposition of) its soundness is remote.
In addition to that, he says:
"Ibn 'Asir has reported several narratives of people who have met Sayyidna Ilyas (علیہ السلام) . But, none of these is satisfactory - either for the reason that the chain of authority cited therein is weak, or for the reason that people to whom these events have been attributed are unknown" - al-bidayah wa-n-nihayah, p.339, v.1)
It is fairly evident that this idea of Sayyidna Ilyas (علیہ السلام) having been lifted towards the heavens has been taken invariably from the Isra'ili narratives. The Bible says:
"And as they still went on and talked, behold, a chariot of fire and horses of fire separated the two of them. And Elijah (Ilyas) went up by a whirlwind into heaven." (2 Kings 2:11)
For this reason, came the belief among Jews that Sayyidna Ilyas (علیہ السلام) will return to the earth once once again. Hence when Sayyidna Yahya (علیہ السلام) was sent as a prophet, they doubted if he was Sayyidna Ilyas (علیہ السلام) . It appears in the Bible:
"And they asked him, 'What then? Are you Elijah?' He said, 'I am not." (Gospel of John 1:21)
It seems that scholars like Ka'b al-Ahbar and Wahb Ibn Munabbih who were well versed in the religious background of the People of the Book would have described these very narratives before Muslims as a result of which this idea of Sayyidna Ilyas (علیہ السلام) being alive found currency among some Muslims. Otherwise, there is nothing in the Qur'an, or the Hadith, that provides any proof of his being alive or having been raised up unto the heavens. What we have here is only one narrative found in the Mustadrak of al-Hakim where it has been said that, on his way to Tabuk, the Holy Prophet ﷺ met Sayyidna Ilyas (علیہ السلام) . But, this report is, as held by Hadith experts, 'mawdu' or fabricated or technically apocryphal. Hafiz adh-Dhahabi says:
بَل ھو موضوع قبّح اللہ من وضعہ وما کنت احسب ولا اُجوّز انّ الجھل یبلغ بالحکام الیٰ ان یصحّح ھٰذا (در منثور ص 286 ج 5)
"In fact, this is fabricated. Cursed be whoever fabricated it. I had never imagined that the inadvertence of al-Hakim could overtake him to the extent that he would admit this thing as sound - ad-Durr-ul-Manthur, p.286, v.5.
In short, it is not proved from any authentic Islamic report that Sayyidna Ilyas (علیہ السلام) is alive. Hence, in this matter, the safest (and the sanest) course is to observe silence. Particularly, in the case of Isra'ili (Judaic) narratives, one should follow the teaching of the Holy Prophet ﷺ : 'neither confirm, nor falsify these.' The reason is that the Qur'an has a purpose - that is, it should be understood, provide lessons and give good counsel. This purpose can be achieved fully even without having to do something like this. And Allah is Pure and High - He knows best. Now, we can turn to an explanation of the verses.
Il’jas, alejhis-selam, bio je jedan od onih koje je Sveznajući Allah odabrao i počastio vjerovjesništvom.
123- Şüphesiz İlyas da gönderilmiş peygamberlerdendir.
124- Hani o, kavmine:“(Allah’tan) korkup sakınmaz mısınız?” demişti.
125, 126- “O en güzel yaratanı, sizin de geçmiş atalarınızın da Rabbi olan Allah’ı bırakıp da Ba’l (putuna) mı dua ediyorsunuz?”
127- Ama onlar onu yalanladılar. Bu sebeple onlar elbette (azabın ortasına) konacaklardır.
128- Ancak Allah’ın ihlâsa erdirilmiş kulları müstesnâ.
129- Sonra gelenler arasında ona (iyi bir nam) bıraktık
130- İlyas’a selâm olsun!
131- Şüphesiz Biz, ihsan sahiplerini böyle mükâfatlandırırız.
132- Gerçekten o, mümin kullarımızdandır.
123-126. Yüce Allah kulu ve rasûlü İlyas aleyhisselam’ı peygamberliğe ve risalete mazhar olup Yüce Allah’ın yoluna davet ettiğini belirterek övmektedir.
Onun, kavmine takvâ yolunu tutmalarını, yalnızca Allah’a ibadet etmelerini emrettiğini, Ba’l adındaki putlarına ibadet etmekten vazgeçmelerini, her şeyi yaratan Allah’a ibadet etmeye yönelmelerini emrettiğini belirtmektedir.
Çünkü Yüce Allah, bütün varlıkları yaratmış, onları en güzel şekilde var etmiş, en güzel şekilde besleyip büyütmüş, görüp gözetmiştir. Gizli ve açık nimetleri onlara bol bol ihsan etmiştir. Sizler nasıl olur da bunları yaratan Rabbinize ibadeti bırakıp zarar veremeyen, fayda sağlayamayan, hiçbirşey yaratamayan, rızık veremeyen bir puta ibadete yönelirsiniz? Hatta yemeyen ve konuşamayan bir puta? Hiç şüphesiz bu sapıklığın, akılsızlığın ve azgınlığın en ileri şeklidir.
127. “Ama onlar” kendilerine yaptığı davet hususunda “onu yalanladılar” ona itaat etmediler, boyun eğmediler. Yüce Allah da onları tehdit ederek şöyle buyurmaktadır:“Bu sebeple onlar elbette (azabın ortasına) konacaklardır.” Yani Kıyamet gününde azapta bir araya toplanacaklardır. Bu buyrukta onların dünyevi herhangi bir cezaları söz konusu edilmemektedir.
128. “Ancak Allah’ın ihlâsa erdirilmiş kulları müstesnâ.” Yani Yüce Allah’ın kendilerine ihlâs ihsan edip kurtardığı ve peygamberlerine uymayı lütfettiği kimseler, azaba konmayacaklardır. Aksine Yüce Allah tarafından onlara pek büyük bir mükâfat verilecektir.
129-132. “Sonra gelenler arasında ona” İlyas’a güzel bir övgü “bıraktık. İlyas’a” Allah’tan ve kullarından “selam olsun! Şüphesiz Biz, ihsan sahiplerini böyle mükâfatlandırırız. Gerçekten o, mümin kullarımızdandır.”
Yüce Allah, diğer peygamber kardeşlerinden övgü ile söz ettiği gibi ondan da övgü ile söz etmektedir. Allah’ın salât ve selâmı hepsine olsun.
إِذْ قَالَ لِقَوْمِهِ أَلاَ تَتَّقُونَ
(When he said to his people: "Will you not have Taqwa") means, `do you not fear Allah when you worship others instead of Him'
أَتَدْعُونَ بَعْلاً وَتَذَرُونَ أَحْسَنَ الْخَـلِقِينَ
(Will you call upon Ba`l and forsake the Best of creators,) Ibn `Abbas, may Allah be pleased with him, Mujahid, `Ikrimah, Qatadah and As-Suddi said that the word Ba`l means lord. `Ikrimah and Qatadah said, "This is the language of the people of Yemen." According to another report from Qatadah, it is the language of Azd Shanu'ah. `Abdur-Rahman bin Zayd bin Aslam narrated from his father that it is the name of an idol which was worshipped by the people of a city called Ba`labak (Baalbek) which is to the west of Damascus. Ad-Dahhak said, "It is an idol which they used to worship."
أَتَدْعُونَ بَعْلاً
(Will you call upon Ba`l) means, `will you worship an idol,'
أَتَدْعُونَ بَعْلاً وَتَذَرُونَ أَحْسَنَ الْخَـلِقِينَ - اللَّهَ رَبَّكُمْ وَرَبَّ ءَابَآئِكُمُ الاٌّوَّلِينَ
(and forsake the Best of creators, Allah, your Lord and the Lord of your forefathers) means, `He is the One Who is deserving of your worship alone, with no partners or associates.'
فَكَذَّبُوهُ فَإِنَّهُمْ لَمُحْضَرُونَ
(But they denied him, so they will certainly be brought forth,) means, for the punishment on the Day of Reckoning.
إِلاَّ عِبَادَ اللَّهِ الْمُخْلَصِينَ
(Save the chosen servants of Allah.) means, those who believe in Him alone.
وَتَرَكْنَا عَلَيْهِ فِى الاٌّخِرِينَ
(And We left for him among the later generations.) means, he is praised and spoken of highly.
سَلَـمٌ عَلَى إِلْ يَاسِينَ
(Salam (peace!) be upon Ilyasin!) Similarly, one might say for Isma`il, Isma`in. This is the language (dialect) of Bani Asad; they say Mikal, Mika'il, and Mika'in. They say Ibrahim and Ibraham; Isra'il, Isra'in; Tur Sina', Tur Sinin. All of that is fine.
إِنَّا كَذَلِكَ نَجْزِى الْمُحْسِنِينَ - إِنَّهُ مِنْ عِبَادِنَا الْمُؤْمِنِينَ
(Verily, thus do We reward the doers of good. Verily, he was one of Our believing servants.) We have already discussed the meaning of this above. And Allah knows best.
Tunay na si Elias ay talagang kabilang sa mga isinugo mula sa Panginoon niya. Nagbiyaya si Allāh sa kanya ng pagkapropeta at pagkasugo
E, in verità, Ilyēs è uno dei messaggeri del suo Dio; in verità Allāh gli concesse la profezia e il messaggio.
Quando disse al suo popolo dei Figli di Isrāīl, al quale venne inviato: "O popolo, non temete Allāh, obbedendo ai suoi ordini, tra cui il Monoteismo, e rispettando i Suoi divieti, tra cui l'idolatria?!
noong nagsabi siya sa mga kalipi niya, na isinugo siya sa kanila, kabilang sa mga anak ni Israel: "O mga kalipi ko, hindi ba kayo mangingilag magkasala kay Allāh sa pamamagitan ng pagsunod sa mga ipinag-uutos Niya – na kabilang sa mga ito ang paniniwala sa kaisahan [Niya] – at ng pag-iwas sa mga sinasaway Niya – na kabilang sa mga ito ang pagtatambal sa [Kanya]?
Kendilerine gönderilmiş olduğu kavmi İsrailoğulları'na şöyle dedi: "Ey kavmim! Allah'ı birlemek gibi emirlerine itaat ederek ve şirk gibi yasaklarından uzak durarak Allah'a karşı gelmekten sakınmıyor musunuz?"
Khi Y bảo dân chúng của Y - Israel: "Này hỡi dân ta! Phải chăng các ngươi không sợ Allah trong việc tuân theo mệnh lệnh của Ngài, tôn thờ duy nhất một mình Ngài, tránh xa những điều cấm của Ngài và điều Shirk với Ngài?!"
Il’jas, alejhis-selam, obratio se svojim sunarodnicima, sinovima Israilovim: “Bojte se Allaha tako što ćete izvršavati vjerske naredbe, a sustezati se od vjerskih zabrana; i širk je jedna od vjerskih zabrana!”
Ketika dia berkata kepada kaumnya yang dia diutus kepada mereka, Bani Israil, “Wahai kaumku! Mengapa kalian tidak bertakwa kepada Allah dengan melaksanakan perintah-perintah-Nya yang di antaranya adalah Tauhid dan meninggalkan larangan-larangan-Nya yang salah satunya adalah syirik?!
Recuerden cuando le dijo a su pueblo a quien fue enviado: “¡Pueblo mío! ¿Acaso no temerán a Al-lah mediante el cumplimiento de Sus mandamientos, de los cuales es el monoteísmo y la abstención de las cosas que Él no ha permitido, entre las que se encuentra la atribución de socios a Él?”
Il dit à son peuple, des Israélites, à qui il fut envoyé: Ô mon peuple, ne craignez-vous pas Allah en vous conformant à Ses commandements, parmi lesquels le monothéisme, et en renonçant à Ses interdits, parmi lesquels le polythéisme?
Remember when he said to his people whom he was sent towards from the Israelites, “O my people! Will you not fear Allah by fulfilling His commands, of which is monotheism, and refraining from the things He has not allowed, from which is ascribing partners with Him?”
“Do you worship your idol Ba‘l instead of Allah and leave the worship of Allah who is the best of creators?”
Apakah kalian menyembah berhala kalian, Ba'l, sebagai tuhan selain Allah dan meninggalkan Allah yang merupakan sebaik-baik pencipta?!
"Yaratıcıların en güzeli olan Allah'a ibadet etmeyi bırakıp da putunuz olan Ba'l'e mi ibadet ediyorsunuz?"
"Phải chăng, các ngươi tôn thờ ngoài Allah bục tượng Ba'la mà các ngươi làm ra và bỏ mặc việc thờ thượng Allah, Đấng Tạo Hóa Ưu Việt hay sao?"
Adorez-vous votre idole Baal et délaissez-vous l’adoration d’Allah, le Meilleur des créateurs?
“Zar se klonite obožavanja Allaha, džellešanuhu, najljepšeg Stvoritelja, a obožavate Ba'la?”, ukorio ih je.
“¿Adoran a su ídolo Ba'l en lugar de adorar a Al-lah y abandonan la adoración de Al-lah, Quien es el mejor de los creadores?”
Adorate, all'infuori di Dio, la divinità ba'alan بَعْلًا e abbandonate Allāh, il Miglior Creatore?!
The word: بَعل (ba'l) in verse 125: أَتَدْعُونَ بَعْلًا (Do you invoke literally means husband, master etc. But, it was the name of a particular idol that the people of Sayyidna Ilyas (علیہ السلام) had taken to as the object of their worship. The history of the worship of ba` l (Baal) goes way back in time. It was worshipped in the country of Syria during the time of Sayyidna Musa (علیہ السلام) and it used to be the most popular idol-god they had. Ba'labakk, (Baalbek or ancient Heliopolis in present Lebanon), the once famous city of Syria was also named after it. Some people think that Hubal, the well-known idol of the pre-Islam people of Hijaz, was this very ba` l (Qasas-ul-Qur’ an, p.28, v.2).
In the next sentence of the same verse, it was said: وَتَذَرُونَ أَحْسَنَ الْخَالِقِينَ (Do you invoke Ba'l, and ignore the Best of the creators). This refers to Allah Ta ala while the expression: أَحْسَنَ الْخَالِقِينَ (alzsanul-khaligin: the best of the creators) never means that there could be, God forbid, some other creator as well. On the contrary, the drive and the sense of the statement is that He is the one most exalted of all those false objects of worship they had taken to as being some sort of a creator (Qurtubi). Some commentators have said that the word: خَالِق (khaliq: creator, maker) has been used here in the sense صَانع (sani` : maker), that is, 'He is far ahead and far better than all other makers.' What do all other makers really do? They do no more than take different components, put them together and here is something they have made. Bringing something out from nothingness into existence is what they do not have under their power and control - and Allah Ta’ ala does. He has that inherent power to make what is not become what is. (Bayan-ul-Qur’ an)
Ascribing the attribute of creation to anyone other than Allah is not permissible
At this point, it should be borne in mind that خَلَق (khalq) means to create, that is, to bring something from the state of non-being into the state of being solely on the strength of the creator's inherent power. Therefore, this attribute is particular to Allah Ta’ ala. Ascribing it to someone else is not permissible. Hence, the custom prevailing in our time that the articles of writers, compositions of poets and paintings of painters are readily referred to as their 'creations' is simply not permissible. How can people who write become 'creators' of those articles? It is not correct. Allah is the khaliq, the creator. This is Him alone - no one else can be. Therefore, their good writings should be called articles or something else that alludes to their effort, imagination, research work or whatever applies as appropriate - but, not 'creation.'
Sumasamba ba kayo bukod pa kay Allāh sa anito ninyong si Baal at nag-iiwan kayo sa pagsamba kay Allāh, na pinakamagaling sa mga tagalikha,
Si Allāh ay ang Panginoon ninyo na lumikha sa inyo at lumikha sa mga ninuno ninyo noong una, kaya Siya ay ang karapat-dapat sa pagsamba, hindi ang iba pa sa Kanya na mga anitong hindi nagpapakinabang at hindi nakapipinsala."
Allāh è il vostro Dio, Colui che ha creato voi e i vostri antenati in passato, ed Egli merita di essere adorato, non altre divinità che non possono essere di beneficio né fare alcun danno".
Allah adalah Tuhan kalian yang menciptakan kalian dan nenek moyang kalian sebelumnya. Dialah yang berhak untuk disembah, bukan selain Allah dari berhala-berhala yang tidak mendatangkan manfaat dan mudarat."
“Allah is your lord who created you and created your forefathers before you; He is the most deserving of worship, not anything else like the idols which cannot benefit nor harm.”
Sizi ve daha önceden atalarınızı da yaratan Rabbiniz Allah'tır. İbadeti hak eden O'dur. Faydası ve zararı olmayan putlar değil.
Allah là Thượng Đế của các ngươi, Đấng đã tạo hóa ra các ngươi và tổ tiên xa xưa của các ngươi. Bởi thế, Ngài đáng được thờ phượng, ngoài Ngài không ai (vật gì) đáng được thờ phượng cả, và dĩ nhiên các bục tượng lại càng không đáng bởi chúng không giúp ích và cũng không hại.
Allah est votre Seigneur qui vous créa et créa vos aïeux avant vous. C’est Lui donc qui mérite d’être adoré et non vos idoles qui ne sont ni utiles ni nuisibles.
“Samo je Allah, džellešanuhu, vaš Gospodar, On vas je stvorio, kao i pretke vaše. On zaslužuje da Mu se robuje, a ne kipovi, koji ni zlo ni dobro ne mogu donijeti”, kazao je Il’jas.
“Al-lah es su Señor, Quien los creó y creó a sus antepasados. Él es el más digno de adoración, no aquellos ídolos que no pueden beneficiar ni perjudicar”.
La seule réponse de son peuple fut de le traiter de menteur et pour cette raison, ils seront châtiés.
Međutim, sinovi su Israilovi proglasili lašcem vjerovjesnika Il’jasa, koji im je bio poslat, i zato će ih Svemogući Allah baciti u vatru.
Dân chúng của Y đã phủ nhận Y nên chúng sẽ phải bị triệu tập trong sự trừng phạt.
La única respuesta de su nación fue que lo rechazaron, y debido a su rechazo serán sometidos al castigo.
Bunun üzerine kavmi onu yalanladı. Onu yalanlamaları sebebiyle de azap için hazır bulundurulacaklardır.
The only response of his nation was that they rejected him, and because of their rejection they will be brought to the punishment.
Namun, sikap kaumnya tidak lain kecuali mendustakannya, karena pendustaan itu mereka diseret ke azab.
Ngunit walang nangyari mula sa mga kababayan niya maliban na nagpasinungaling sila sa kanya; at dahilan sa pagpapasinungaling nila, sila ay talagang mga padadaluhin sa pagdurusa,
Il suo popolo lo smentì e, a causa della loro negazione, vennero condannati alla punizione.
In verse 127, it was said: فَكَذَّبُوهُ فَإِنَّهُمْ لَمُحْضَرُونَ : "Then they rejected him. Therefore, they will be arraigned." It mpa'ns that they will have to taste the consequence of having belied the true messengers of Allah (علیہم السلام) . It could also be referring to the punishment of the Hereafter as well as their sad end within this world. That the rulers of both the countries of Isra'il and Judah had to face destruction as a result of their having rejected Sayyidna Ilyas (علیہ السلام) has been mentioned earlier. The detailed account of this destruction is present in Tafsir Mazhari and in the Bible: Kings I, Chapter 22; Kings II; Chapter 1 and Chronicles II; Chapter 21.
Tranne chi, del suo popolo, fu sincero nella sua adorazione di Allāh; in verità, costui venne salvato dall'essere condotto alla punizione.
Except for those who were believers and devoted their worship to Allah alone; they will be saved from being brought to the punishment.
Kecuali orang dari kaumnya yang beriman dan ikhlas kepada Allah dalam beribadah kepada-Nya, dia selamat dari azab.
maliban sa sinumang kabilang sa mga kalipi niya na naging mananampalatayang nagtatangi kay Allāh sa pagsamba sapagkat tunay na ito ay maliligtas sa pagpapadalo sa pagdurusa.
In verse 128, it was said: إِلَّا عِبَادَ اللَّـهِ الْمُخْلَصِينَ (except the chosen servants of Allah). Here, the word used is: مُخْلَصِينَ (mukhlasin) (pronounced with a fathah on the letter lam) which means chosen, elected, people Divinely identified as special. As such, these will be people whom Allah has elected to become recipients of the honor of having obeyed Him perfectly and made themselves deserving of the best returns and rewards from Him. Hence, it would be more appropriate to translate it in the sense of 'the chosen' rather than 'sincere.'
Il sera fait exception des croyants parmi eux, sincères dans leur adoration d’Allah. Ceux-là seront épargnés.
Ali one koji su bili odani Silnom Allahu i iskreno Ga obožavali Allah će, iz Svoje prevelike dobrote i milosti, sačuvati i spasiti.
Ngoại trừ những ai trong dân chúng của Y có đức tin và thành tâm với Allah trong việc thờ phượng Ngài. Quả thật, họ mới là những người cứu rỗi khỏi sự trừng phạt của Ngài.
Excepto aquellos que eran creyentes y dedicaron su adoración solo a Al-lah. Ellos se salvarán de ser sometidos al castigo.
Ancak kavminden Allah'a ibadetinde ihlaslı Mümin kulları bundan müstesnadır. O kimseler azapta hazır bulunmaktan kurtulmuşlardır.
Sonradan gelen ümmetler arasında onun için güzel bir övgü ve iyi bir hatıra bıraktık.
Y también le perpetué un buen nombre y buenos elogios entre las naciones posteriores.
Facemmo in modo che venisse elogiato e che godesse di buona reputazione tra i popoli successivi.
Và TA đã để lại tiếng thơm của Y ở nơi hậu thế.
Kami menetapkan pujian yang indah dan kenangan yang baik baginya pada umat-umat yang datang kemudian.
Sveznajući Allah sačuvao je lijep spomen na Il’jasa u kasnijim naraštajima, pa će i njega spominjati po dobru.
And I also preserved for him positive mention and good praise among the following nations.
Nagpamalagi Kami para sa kanya ng isang pagbubunying maganda at isang pagbanggit na kaaya-aya sa mga kalipunang kasunod.
Nous fîmes en sorte que son nom soit mentionné avec éloge dans les générations suivantes.
Salutation et éloge d’Allah sur Elie.
As a commemoration from Allah and praise for Elias.
Isang pagbati mula kay Allāh at isang pagbubunyi ay sumakay Elias.
The word: إِلْ يَاسِينَ (il ya sin) used in: سَلَامٌ عَلَىٰ إِلْ يَاسِينَ (Salam on it ya sin -130) is also the very name of Sayyidna Ilyas (علیہ السلام) . The people of Arabia are used to adding the letters 'ya' and 'nun' with non-Arab names fairly often - for example, (sina: Sinai) could take the form of سِینِین (sinin). Similarly, here too, two letters have been added.
Il saluto da parte di Allāh e l'elogio di Ilyēs.
Neka je Il’jasu selam od Svevišnjeg Allaha i pohvala!
İlyas'a Allah'tan selam ve övgüler olsun.
Como conmemoración de parte de Al-lah y en honor a Elías.
Hal itu sebagai penghormatan dan sanjungan dari Allah kepada Ilyas.
Allah gửi lời chào và khen ngợi đến Ilyas (Elias).
Sebagaimana Kami membalas Ilyas dengan balasan yang baik ini, Kami juga membalas orang-orang yang berbuat baik dari hamba-hamba Kami yang beriman.
Tout comme Nous avons agréablement rétribué Elie, Nous rétribuons également les bienfaisants parmi Nos serviteurs croyants.
Kao što je Uzvišeni Allah nagradio i počastio Il’jasa, nagradit će sve one koji se odazovu Allahu i Njemu se pokore.
In verità, così come ricompensammo Ilyēs con questa buona ricompensa, ricompensiamo i nostri sudditi credenti che si comportano rettamente.
Quả thật, TA đã ban thưởng cho Ilyas (Elias) một phần thưởng thật xứng đáng đầy và TA cũng ban thưởng cho những ai làm những điều tốt trong đám bề tôi có đức tin của Ta giống như thế.
Así como Al-lah recompensó a Elías con esta buena recompensa, también recompensa a aquellos de Sus siervos creyentes que hacen el bien.
Şüphesiz biz İlyas'ı bu güzel mükâfatla mükâfatlandırdığımız gibi Rablerine iman edip güzel itaat edenleri işte böyle mükâfatlandırırız.
Just as I requited Elias with this good reward, I also reward those of My believing servants who do good.
Tunay na Kami, kung paanong gumanti Kami kay Elias ng magandang ganting ito, ay gaganti sa mga tagagawa ng maganda kabilang sa mga lingkod Naming mga mananampalataya.
Tunay na si Elias ay kabilang sa mga lingkod Naming mga mananampalataya nang totohanan, na tapat sa pananampalataya nila sa Panginoon nila.
Indeed, Elias was one of My true believing servants who are sincere in their belief in Me.
Quả thật, Ilyas (Elias) là một trong những người có đức tin chân chính, thật sự tin tưởng vào Thượng Đế của họ.
Elijah (Elias or Ilyas) was probably a descendant of Aaron (Harun). He lived in the ninth century B.C. at a time when Israel (Palestine) was governed by the Jewish King, Ahab, while Lebanon, was ruled by Phoenicians, polytheists who worshipped Baal (ba‘l). Ahab married the daughter of the King of Lebanon. Under the influence of their Queen, the Jews began worshipping Baal. Then, Elijah calling upon the Jews to worship One God, which was their original (ancestral) religion. A detailed account of Elijah is given in the Bible. Only a few Jews supported Elijah in his mission. Many of them opposed him to the extent of hatching plots to murder him. But Elijah subsequently attained a high status among the Jews. Now, in Jewish history, he is treated as a great prophet.
Vjerovjesnik Il’jas bio je Allahu odani rob, nepokolebljiv i nadasve iskren u vjerovanju.
Elie était certainement du nombre de Nos serviteurs qui étaient sincères dans leur foi en leur Seigneur.
Şüphesiz İlyas, Rabbine olan imanında sadık ve hakiki manada bize iman etmiş kullarımızdandı.
Sesungguhnya Ilyas termasuk hamba-hamba Kami yang beriman dengan baik dan jujur dalam keimanan mereka kepada Tuhan mereka.
Elías fue uno de Sus verdaderos siervos creyentes que fue sincero al creer en Él.
In verità, Ilyēs è uno dei nostri sudditi realmente credenti, sinceri nella fede nel loro Dio.
Lot fue uno de los mensajeros de Al-lah que fueron enviados a su pueblo como portadores de buenas nuevas y de advertencias.
Şüphesiz Lut da Allah'ın kavimlerine müjdeleyici ve uyarıcı olarak göndermiş olduğu resullerdendi.
Commentary
Mentioned in these verses is the fifth event that relates to Sayyidna Lut (علیہ السلام) . This event has appeared at several places earlier, therefore, no more details are needed. Here, the people of Makkah have been particularly admonished that they passed by the site of Sadum (Sodom) day and night while traveling with theirs trade caravans to the country of Syria, and Sadum was a place where this grave event came to pass, an event full of vital lessons, yet they failed to learn any. The time of morning and evening was particularly mentioned for the reason that the people of Arabia generally used to pass through here during these very hours. Says Qadi Abu-s-Sa'ud: 'Perhaps, this site of Sodom was located at a stage on this route that those who departed from here did so in the hours of the morning and those who arrived here did so at the time of the evening' (Tafsir abi-s- Saud).
Lut, alejhis-selam, poslanik plemeniti, bio je jedan od onih koje je Sveznajući Allah počastio vjerovjesništvom i poslao ga kao onog koji radosne vijesti donosi i upozorava.
Loth était du nombre des messagers d’Allah chargés d’annoncer la bonne nouvelle à leur peuple et de les avertir.
In verità, Lūţ fu uno dei messaggeri di Allāh, coloro che Egli inviò ai rispettivi popoli come annunciatori e ammonitori.
Sesungguhnya Lut termasuk rasul-rasul yang Allah utus kepada kaum mereka untuk menyampaikan kabar gembira dan memberikan peringatan.
"Sesungguhnya Luth benar-benar salah seorang rasul. Ketika Kami selamatkan dia dan keluarganya semua, kecuali seorang pe-rempuan tua bersama-sama orang yang tinggal. Kemudian Kami binasakan orang-orang yang lain. Dan sesungguhnya kamu benar-benar akan melalui mereka di waktu pagi dan di waktu malam. Maka apakah kamu tidak memikirkan?" (Ash-Shaffat: 133-138).
(133-138) Ini adalah pujian dari Allah سبحانه وتعالى kepada hamba dan RasulNya, Nabi Luth عليه السلام, yaitu pujian dengan kenabian, kerasulan, menyeru kaumnya kepada Allah dan melarang mereka melakukan syirik dan mengerjakan perbuatan keji. Oleh karena mereka tidak berhenti, maka Allah hanya menyelamatkan Nabi Luth dan keluarganya semuanya. Mereka berangkat di malam hari hingga mereka selamat, ﴾ إِلَّا عَجُوزٗا فِي ٱلۡغَٰبِرِينَ ﴿ "kecuali seorang perempuan tua bersama-sama orang yang tinggal," yang diam lagi disiksa. Dia adalah istri Nabi Luth yang tidak mau menganut agama suaminya. ﴾ ثُمَّ دَمَّرۡنَا ٱلۡأٓخَرِينَ ﴿ "Kemudian Kami binasakan orang-orang yang lain," yaitu Kami balik negeri mereka sehingga bagian atas menjadi bagian bawahnya dan Kami hujani mereka dengan bebatuan sijjil yang sangat lebat hingga mereka binasa dan musnah. ﴾ وَإِنَّكُمۡ لَتَمُرُّونَ عَلَيۡهِم ﴿ "Dan sesungguhnya kamu benar-benar akan melalui mereka," maksud-nya, melalui perkampungan kaum Nabi Luth, ﴾ مُّصۡبِحِينَ 137 وَبِٱلَّيۡلِۚ ﴿ "di waktu pagi dan di waktu malam." Maksudnya, pada waktu-waktu tersebut di mana kalian sering pulang pergi melintasi dan melalui-nya, sehingga tidak bisa diragukan lagi. ﴾ أَفَلَا تَعۡقِلُونَ ﴿ "Maka apakah kamu tidak memikirkan," ayat-ayat dan berbagai pelajaran, dan kalian tidak menjauhi perbuatan-perbuatan yang dapat menimbulkan kebinasaan?!
Và quả thật, Lut là một trong những Sứ Giả của Allah, những vị mà Ngài đã cử phái đến với dân chúng của họ với mục đích báo tin mừng đồng thời cảnh báo về sự trừng phạt.
The Destruction of the People of Lut (Lot)
Allah tells us that He sent His servant and Messenger Lut, peace be upon him, to his people, and they denied him, so Allah saved him from among them, him and his family with the exception of his wife, who was destroyed along with her people. Allah destroyed them with different kinds of punishments, and made their vicinity a foul, stinking lake which is on a well-travelled route where people pass by night and day (i.e., the Dead Sea, which lays close to the cities of Sodom and Gomorrah on the highway between Arabia and Syria). Allah says:
وَإِنَّكُمْ لَّتَمُرُّونَ عَلَيْهِمْ مُّصْبِحِينَ - وَبِالَّيْلِ أَفَلاَ تَعْقِلُونَ
(Verily, you pass by them in the morning. And at night; will you not then reflect) meaning, `will you not learn a lesson from them and how Allah destroyed them, and realize that a similar end awaits the disbelievers.'
And indeed, Lot was one of the messengers of Allah who were sent to their people as bearers of good news and warners.
Tunay na si Lot ay talagang kabilang sa mga sugo ni Allāh na isinugo Niya sa mga tao nila bilang mga tagapagbalita ng nakagagalak at mga tagapagbabala,
133- Şüphesiz Lût da gönderilmiş peygamberlerdendir.
134- Hani Biz onu ve ailesini hep birlikte kurtarmıştık.
135- Ancak geride (helak edilecekler arasında) kalan bir kocakarı hariç.
136- Sonra diğerlerini (kavmini) helâk ettik.
137- Siz, onların (yurtlarından) gelip geçiyorsunuz; hem sabahleyin…
138- Hem de geceleyin. Hâlâ aklınızı kullanmayacak mısınız?
133-134. Bu buyruklarla Yüce Allah kulu ve rasûlü Lût aleyhisselam’a peygamberlik ve risalet verdiğini belirterek onu övmektedir.
O, kavmini Yüce Allah’ın yoluna davet edip şirkten ve hayasızlıkları işlemekten vazgeçmelerini söylemişti. Ancak onlar, bu işten vazgeçmeyince Yüce Allah kendisini ve aile halkını hep birlikte kurtardı. Geceleyin yola koyularak azaptan kurtuldular.
135. “Ancak geride” azap içerisinde “kalan bir kocakarı hariç.” Bu Lût aleyhisselam’ın hanımıdır. O, onun dinine bağlanmamıştı.
136. “Sonra diğerlerini” yurtlarını alt-üst edip tepelerine yıkmak sureti ile “helâk ettik.”Bir başka yerde Yüce Allah şöyle buyurmaktadır:“Emrimiz geldiği zaman oranın altını üstüne getirdik ve üzerlerine pişirilmiş balçıktan birbiri ardınca taşlar yağdırdık”(Hûd 11/82) Bu, büsbütün helâk edilip onlardan en ufak bir hayat belirtisi kalmayıncaya kadar devam etmişti.
137-138. “Siz onların” Lût kavmi diyarından “gelip geçiyorsunuz; hem sabahleyin hem de geceleyin.”Yani belirtilen bu vakitlerde oralardan çokça geçip gidiyorsunuz. O bakımdan bu hususta herhangi bir şüphe ve tereddüt söz konusu değildir.“Hâlâ aklınızı kullanmayacak mısınız?” İlahi deliller, ibret dolu olaylar üzerinde düşünmeyecek ve helâk edilmenizi gerektiren hususlardan uzak durmayacak mısınız?
Rammenta di quando salvammo lui e tutta la sua famiglia dalla punizione che subì il suo popolo,
Kaya banggitin mo nang nailigtas Namin siya at ang mag-anak niya sa kabuuan nila mula sa pagdurusang ipinadala sa mga kababayan niya,
Hãy nhớ lại khi TA giải cứu Lut cùng toàn bộ gia đình của y cũng như những ai đi theo Y được an toàn khỏi sự trừng phạt mà TA đã giáng xuống đám dân của Y.
Rappelle-toi lorsque Nous le sauvâmes lui et sa famille du châtiment qui s’est abattu sur son peuple.
Sjeti se da je Silni Allah spasio i poštedio Lutovu, alejhis-selam, porodicu od strašne kazne koja je poslata na njegov narod.
Ingatlah manakala Kami menyelamatkannya dan keluarganya semuanya dari azab yang diturunkan atas kaumnya.
Onu ve ailesini kavmine gönderilen azaptan kurtardığımız zamanı hatırla.
Recuerda cuando lo salvé a él y a los miembros de su familia del castigo que se le envió a su pueblo.
So remember when I saved him and members of his household from the punishment that was sent upon his people.
Onun eşi müstesna. Onlar gibi kâfir olduğu için kavmini kuşatan azap karısını da kuşattı.
tranne sua moglie, che fu una donna inclusa nella punizione del suo popolo, poiché era miscredente come loro.
Except for his wife, because she was a woman whom the punishment of her people included within it, due to her being a disbeliever like them.
Kecuali istrinya, dia termasuk yang terkena azab bersama kaumnya karena dia kafir seperti kaumnya.
A excepción de su esposa, porque era una mujer que estaba incluida en el castigo de su gente, debido a que ella era incrédula como ellos.
Seule son épouse ne fut pas épargnée et fut châtiée, car elle était mécréante.
Ali ipak, Gospodar svjetova nije dozvolio da se spasi Lutova, alejhis-selam, žena, oronula starica, jer je bila jedna od onih što nisu vjerovali u Allaha.
Ngoại trừ người vợ của Y. Nữ ta phải gánh chịu hình phạt cùng với đám dân của Y; bởi vì, nữ ta đã trở thành một kẻ vô đức tin giống như họ.
maliban sa maybahay niya sapagkat ito noon ay isang babaing nasaklawan ng pagdurusa ng mga kalipi nito dahil sa ito noon ay isang tagatangging sumampalataya tulad nila.
Pagkatapos nagpahamak Kami sa mga nagpaiwan kabilang sa mga kababayan niya kabilang sa mga nagpasinungaling sa kanya at hindi nagpatotoo sa inihatid niya.
Then, I destroyed the remainder of his people who rejected him and did not believe in what he had brought.
Sau đó, TA đã tiêu diệt hết đám người còn lại trong đám dân của Y, những kẻ mà chúng đã phủ nhận Y và không tin tưởng vào những gì mà Y đã mang đến.
Luego, Al-lah destruyó al resto de su gente que lo rechazó y que no creyó en lo que había traído.
Kemudian Kami membinasakan yang tersisa dari kaumnya yang mendustakannya dan tidak membenarkan apa yang dia bawa.
Zatim smo uništili poricatelje, one koji nisu povjerovali u ono što im je Lut govorio.
Puis Nous anéantîmes ceux de son peuple qui l’ont traité de menteur et ne crurent pas en ce qu’il apportait.
Poi distruggemmo il resto della sua gente, coloro che lo smentirono e che non credettero a ciò che comunicò loro.
Sonra kavminden onu yalanlayanları ve getirdiklerini tasdik etmeyen diğerlerini helak ettik.
¡Gente de La Meca! De hecho, pasan por sus moradas en sus viajes hacia Siria por la mañana.
Şüphesiz siz ey Mekke ehli! Sabah vakti Şam'a olan yolculuğunuz esnasında onların evlerinin yanından gelip geçiyorsunuz.
Sesungguhnya kalian -wahai penduduk Makkah- benar-benar melewati negeri mereka dalam perjalanan kalian ke Syam di waktu pagi.
E, in verità, voi – o popolo della Mekkah – passate per le loro case nei vostri viaggi verso la terra del Levante (Al'Shām) al mattino,
O Mekkelije, vi putujući u Šam prolazite ujutro pored nastambi Lutova naroda…
Ô habitants de la Mecque, vous passez certainement près de leurs demeures de bon matin lorsque vous voyagez en Syrie.
Và quả thật, các ngươi - hỡi thị dân Makkah - thường đi ngang qua những ngôi nhà của chúng trong các chuyến lữ hành của các ngươi đến xứ Sham (nay phân thành 4 quốc gia: Syria, Li-băng, Jordan, Palestine) vào buổi sáng.
Tunay na kayo, O mga mamayan ng Makkah, ay talagang nagdaraan sa mga tahanan nila sa mga paglalakbay ninyo patungo sa Sirya sa oras ng umaga
O people of Makkah! Indeed, you pass by their dwellings in you journeys towards the Levant in the morning.
And likewise, you also pass by them at night. So do you not understand and take heed from the outcome of these people after they rejected, disbelieved and committed indecency, indecent behaviour, immorality, immoral behaviour, sexual indecency, sexual immortality which was unprecedented?
at nagdaraan sa mga iyon, gayon din, sa gabi. Kaya hindi ba kayo nakapag-uunawa at napangangaralan ng kinauwian ng lagay nila matapos ng pagpapasinungaling nila, kawalang-pananampalataya nila, at paggawa nila ng mahalay na hindi sila naunahan doon?
Và các ngươi cũng thường đi ngang qua chỗ của chúng vào buổi ban đêm, chẳng lẽ các ngươi không chịu suy ngẫm? Chẳng lẽ các ngươi không quan sát kỹ những gì trong suốt cuộc hành trình về hậu quả mà chúng đã phủ nhận, vô đức tin và làm điều ô uế mà trước chúng chưa từng có ai làm?!
Y del mismo modo, también pasan junto a ellos en la noche. Entonces, ¿no comprenden y toman en cuenta la consecuencia que enfrentaron estas personas después de que rechazaron, no creyeron y cometieron indecencias, y además tuvieron un comportamiento indecente e inmoral, y llevaron a cabo actos de inmoralidad sexual sin precedentes?
Kalian juga melewatinya di waktu malam. Apakah kalian tidak memikirkan dan mengambil pelajaran terhadap akhir hidup mereka akibat dari pendustaan dan kekufuran mereka serta praktik perbuatan keji yang mereka lakukan yang tidak ada orang sebelum mereka yang melakukannya?!
A i noću također prolazite pored nastambi uništenog naroda. Pa zašto ne razmislite o kazni koja ih je stigla zato što su bili nevjernici i zato što su činili razvrat koji dotad niko činio nije?
Lot was Abraham’s nephew. He was sent to give guidance to the people of Sodom and Gomorrah (in the Dead Sea area). The inhabitants of this place indulged in the worship of beings other than God. But they did not accept Lot’s guidance. At last, they had to face the wrath of God and all were killed except Lot and his companions. The ruins of the towns inhabited by the people of Lot lay along the Dead Sea coast, and the Quraysh tribesmen used to pass by these ruins while on their way to Syria and Palestine to engage in trade. But unfortunately, man takes note of incidents that befall him but seldom learns lessons from the fate of others.
e passate presso di esse anche di notte. Non riflettete e non prendete atto di ciò che accadde loro dopo aver smentito ed essere stati miscredenti, e dopo aver commesso nefandezze senza precedenti?!
Vous passez également à proximité de ces demeures de nuit. Ne raisonnez-vous pas et déduisez-vous pas d’enseignement du sort qu’ils connurent après avoir traité de menteur leur messager, avoir mécru et avoir commis une turpitude que personne n’avait commise avant eux?
Geceleyin de onların diyarından geçip gidiyorsunuz. Yalanlamaları, küfürleri ve daha önce hiçbir toplumun işlemediği fuhşiyatı işlemeleri sebebiyle başlarına gelen felaketten ibret alıp hâlâ akıllanmayacak mısınız?
The Story of Yunus
We have already discussed the story of Yunus, peace be upon him, in Surat Al-Anbiya' (21:87-88). In the Two Sahihs it is reported that the Messenger of Allah ﷺ said:
«مَا يَنْبَغِي لِعَبْدٍ أَنْ يَقُولَ: أَنَا خَيْرٌ مِنْ يُونُسَ بْنِ مَتَّى»
(It is not right for any person to say I am better than Yunus bin Matta.)
إِذْ أَبَقَ إِلَى الْفُلْكِ الْمَشْحُونِ
(When he ran to the laden ship.) Ibn `Abbas, may Allah be pleased with him, said, "It was filled with cargo.
فَسَـهَمَ
(Then he (agreed to) cast lots,) means, to draw lots."
فَكَانَ مِنَ الْمُدْحَضِينَ
(and he was among the losers.) means among those who have been overcome. This was because the ship was being pounded by the waves on all sides, and they were at risk of drowning, so they drew lots, and whoever lost would be thrown overboard so as to lighten the load. The Prophet of Allah Yunus, peace be upon him, lost the draw three times, but they did not want to throw him overboard. He took off his garment so that he could throw himself into the sea, and they tried to stop him. Then Allah commanded a large fish from the Green Sea (i.e., Mediterranian Sea) to cleave the oceans and come and swallow Yunus, peace be upon him, without cutting his flesh or breaking his bones. The fish came and Yunus, peace be upon him, threw himself overboard, and the fish swallowed him and took him away, traveling through all the seas with him. When Yunus had stayed for some time in the fish's belly, he thought that he had died; then he moved his head and legs and arms, and saw that he was alive. He prayed in the belly of the fish, and one of the things he said in his main prayer was: "O Lord, I have taken as a place of worship to You a place which no other person has reached." They differed as to how long he spent in the belly of the fish. Some said three days; this was the view of Qatadah. Some said seven days; this was the view of Ja`far As-Sadiq, may Allah be pleased with him. Some said forty days; this was the view of Abu Malik. Mujahid said, narrating from Ash-Sha`bi, "It swallowed him in the morning and cast him forth in the evening." And Allah knows best how long exactly was. Allah says,
فَلَوْلاَ أَنَّهُ كَانَ مِنَ الْمُسَبِّحِينَ - لَلَبِثَ فِى بَطْنِهِ إِلَى يَوْمِ يُبْعَثُونَ
(Had he not been of them who glorify Allah, He would have indeed remained inside its belly (the fish) till the Day of Resurrection.) It was said that, if he had not already done righteous deeds during his time of ease. This was the view of Ad-Dahhak bin Qays, Abu Al-`Aliyah, Wahb bin Munabbih, Qatadah and others, and it was the view favored by Ibn Jarir. This is what is indicated in the authentic Hadith which we quote below, if Allah wills. In a Hadith narrated from Ibn `Abbas, may Allah be pleased with him, he said:
«تَعَرَّفْ إِلَى اللهِ فِي الرَّخَاءِ، يَعْرِفْكَ فِي الشِّدَّة»
(Remember Allah during times of ease and He will remember you during times of difficulty.) And it was said that what was meant by the Ayah:
فَلَوْلاَ أَنَّهُ كَانَ مِنَ الْمُسَبِّحِينَ
(Had he not been of them who glorify Allah,) was the meaning of the following Ayat:
فَنَادَى فِى الظُّلُمَـتِ أَن لاَّ إِلَـهَ إِلاَّ أَنتَ سُبْحَـنَكَ إِنِّى كُنتُ مِنَ الظَّـلِمِينَ
فَاسْتَجَبْنَا لَهُ وَنَجَّيْنَـهُ مِنَ الْغَمِّ وَكَذلِكَ نُنجِـى الْمُؤْمِنِينَ
(But he cried through the darkness (saying): "La ilaha illa Anta, You are glorified! Truly, I have been of the wrongdoers." So We answered his call, and delivered him from the distress. And thus We do deliver the believers.) (21:87-88). This was the view of Sa`id bin Jubayr and others. Ibn Abi Hatim recorded that Anas bin Malik, may Allah be pleased with him -- and I do not know of anything narrated from Anas that he did not attribute to the Messenger of Allah ﷺ:
«إِنَّ يُونُسَ النَّبِيَّ عَلَيْهِ الصَّلَاةُ وَالسَّلَامُ حِينَ بَدَا لَهُ أَنْ يَدْعُوَ بِهَذِهِ الْكَلِمَاتِ وَهُوَ فِي بَطْنِ الْحُوتِ فَقَالَ: اللْهُمَّ لَا إِلَهَ إِلَّا أَنْتَ سُبْحَانَكَ إِنِّي كُنْتُ مِنَ الظَّالِمِينَ،فَأَقْبَلَتِ الدَّعْوَةُ تَحُفُّ بِالْعَرْشِ، قَالَتِ الْمَلَائِكَةُ: يَا رَبِّ هَذَا صَوْتٌ ضَعِيفٌ مَعْرُوفٌ مِنْ بِلَادٍ بَعِيدَةٍ غَرِيبَةٍ فَقَالَ اللهُ تَعَالَى: أَمَا تَعْرِفُونَ ذَلِكَ؟ قَالُوا: يَا رَبِّ وَمَنْ هُوَ؟ قَالَ عَزَّ وَجَلَّ: عَبْدِي يُونُسُ، قَالُوا: عَبْدُكَ يُونُسُ الَّذِي لَمْ يَزَلْ يُرْفَعُ لَهُ عَمَلٌ مُتَقَبَّلٌ وَدَعْوَةٌ مُسْتَجَابَةٌ؟ قَالُوا: يَا رَبِّ أَوَلَا تَرْحَمُ مَا كَانَ يَصْنَعُ فِي الرَّخَاءِ فَتُنْجِيَهُ فِي الْبَلَاءِ، قَالَ: بَلَى، فَأَمَرَ الْحُوتَ فَطَرَحَهُ بِالْعَرَاء»
(When it occurred to the Prophet Yunus, upon him be peace, to call upon Allah in these words when he was in the belly of the great fish, he said, "La ilaha illa Anta, Yo are glorified! Truly, I have been of the wrongdoers." This call went and hovered around the (mighty) Throne, and the angels said, "O Lord, this is the voice of one who is weak but known, in a faraway strange land. Allah, may He be exalted, said, "How do you know this" They said, "O Lord, who is he" Allah, may He be exalted, said, "My servant Yunus." They said, "Your servant Yunus, from whom there kept coming acceptable deeds and supplications which were answered!" They said, "O Lord, will You not have mercy on him for what he did during his time of ease, and save him from this trial and tribulation" He said, "Of course." So, He commanded the great fish, and it cast him forth on the naked shore.) Allah says:
فَنَبَذْنَـهُ
(But We cast him forth) meaning, `We threw him out,'
بِالْعَرَآءِ
(on the naked shore) Ibn `Abbas, may Allah be pleased with him, and others said that this refers to land in which there is no vegetation and no buildings.
وَهُوَ سَقِيمٌ
(while he was sick,) means, when he was weak of body.
وَأَنبَتْنَا عَلَيْهِ شَجَرَةً مِّن يَقْطِينٍ
(And We caused a plant of gourd to grow over him.) Ibn Mas`ud and Ibn `Abbas, may Allah be pleased with them both, Mujahid, `Ikrimah, Sa`id bin Jubayr, Wahb bin Munabbih, Hilal bin Yasaf, `Abdullah bin Tawus, As-Suddi, Qatadah, Ad-Dahhak, `Ata' Al-Khurasani and several others, all said that gourd means squash. Some of them mentioned that the squash has a number of benefits: it grows quickly, its leaves offer shade because of their large size and smooth texture, flies do not come near it, and its fruits provide good nourishment; they may be eaten raw or cooked, and both the pulp and the peel may be eaten. It was reported that the Messenger of Allah ﷺ used to like squash and would look for it wherever it was on the serving dish.
وَأَرْسَلْنَـهُ إِلَى مِاْئَةِ أَلْفٍ أَوْ يَزِيدُونَ
(And We sent him to a hundred thousand (people) or even more.) It is as if he was commanded, after he came forth from the fish, to go back to those to whom he had been sent in the first place, and they all believed in him.
أَوْ يَزِيدُونَ
(or even more.) Makhul said, "They numbered one hundred and ten thousand. This was reported by Ibn Abi Hatim. Ibn Jarir said, "Some of the scholars of Arabic, the people of Basrah, said that this means up to one hundred thousand or more." Ibn Jarir interpreted this Ayah as he interpreted the Ayat:
ثُمَّ قَسَتْ قُلُوبُكُمْ مِّن بَعْدِ ذلِكَ فَهِىَ كَالْحِجَارَةِ أَوْ أَشَدُّ قَسْوَةً
(Then, after that, your hearts were hardened and became as stones or even worse in hardness) (2:74).
إِذَا فَرِيقٌ مِّنْهُمْ يَخْشَوْنَ النَّاسَ كَخَشْيَةِ اللَّهِ أَوْ أَشَدَّ خَشْيَةً
(Behold! a section of them fear men as they fear Allah or even more) (4:77), and
فَكَانَ قَابَ قَوْسَيْنِ أَوْ أَدْنَى
(And was at a distance of two bows' length or (even) nearer) (53:9). The meaning is, not less than that, but rather more.
فَـَامِنُواْ
(And they believed;) means, these people to whom Yunus, peace be upon him, had been sent all believed.
فَمَتَّعْنَـهُمْ إِلَى حِينٍ
(so We gave them enjoyment for a while. ) means, until the time of their appointed end. This is like the Ayah,
فَلَوْلاَ كَانَتْ قَرْيَةٌ ءَامَنَتْ فَنَفَعَهَآ إِيمَانُهَا إِلاَّ قَوْمَ يُونُسَ لَمَّآ ءَامَنُواْ كَشَفْنَا عَنْهُمْ عَذَابَ الخِزْىِ فِى الْحَيَوةَ الدُّنْيَا وَمَتَّعْنَاهُمْ إِلَى حِينٍ
(Was there any town (community) that believed, and its faith (at that moment) saved it -- except the people of Yunus; when they believed, We removed from them the torment of disgrace in the life of the (present) world, and permitted them to enjoy for a while.) (10:98)
فَاسْتَفْتِهِمْ أَلِرَبِّكَ الْبَنَاتُ وَلَهُمُ الْبَنُونَ - أَمْ خَلَقْنَا الْمَلَـئِكَةَ إِنَـثاً وَهُمْ شَـهِدُونَ - أَلاَ إِنَّهُم مِّنْ إِفْكِهِمْ لَيَقُولُونَ - وَلَدَ اللَّهُ وَإِنَّهُمْ لَكَـذِبُونَ - أَصْطَفَى الْبَنَاتِ عَلَى الْبَنِينَ مَا لَكُمْ كَيْفَ تَحْكُمُونَ أَفَلاَ تَذَكَّرُونَ أَمْ لَكُمْ سُلْطَـنٌ مُّبِينٌ فَأْتُواْ بِكِتَـبِكُمْ إِن كُنتُمْ صَـدِقِينَ وَجَعَلُواْ بَيْنَهُ وَبَيْنَ الْجِنَّةِ نَسَباً وَلَقَدْ عَلِمَتِ الجِنَّةُ إِنَّهُمْ لَمُحْضَرُونَ
Sesungguhnya hamba Kami, Yunus, termasuk rasul Allah yang diutus kepada kaum mereka untuk menyampaikan kabar gembira dan memberi peringatan.
I Junus, alejhis-selam, bio je jedan od onih koje je Sveznajući Allah počastio vjerovjesništvom i odabrao za Svog izaslanika da donese radosne vijesti i da upozori.
E, in verità, il Nostro suddito Yūnus è uno dei messaggeri di Allāh che Egli ha inviato ai loro rispettivi popoli come annunciatori e ammonitori.
Notre serviteur Jonas (Yûnus) était du nombre des messagers d’Allah chargés d’annoncer la bonne nouvelle à leur peuple et de les avertir.
Şüphesiz kulumuz Yunus, Allah'ın kavimlerine müjdeleyici ve uyarıcı olarak gönderdiği resullerdendi.
"Sesungguhnya Yunus benar-benar salah seorang rasul, (ingat-lah) ketika ia lari ke kapal yang penuh muatan, kemudian ia ikut berundi lalu dia termasuk orang-orang yang kalah dalam undian. Maka ia ditelan oleh ikan besar dalam keadaan tercela. Maka kalau sekiranya dia tidak termasuk orang-orang yang banyak mengingat Allah, niscaya ia akan tetap tinggal di perut ikan itu sampai hari berbangkit. Kemudian Kami lemparkan dia ke daerah yang tandus, sedang ia dalam keadaan sakit. Dan Kami tumbuh-kan untuknya sebatang pohon dari jenis labu. Dan Kami utus dia kepada seratus ribu orang atau lebih. Lalu mereka beriman, karena itu Kami anugerahkan kenikmatan hidup kepada mereka hingga waktu yang tertentu." (Ash-Shaffat: 139-148).
(139) Ini adalah satu pujian dari Allah سبحانه وتعالى terhadap hamba dan RasulNya, Yunus bin Matta عليه السلام, sebagaimana Dia telah memuji saudara-saudaranya, para nabi yang lain semuanya dengan kena-bian, kerasulan, dan berdakwah kepada Allah سبحانه وتعالى.
(140) Dan Allah سبحانه وتعالى menyebutkan tentangnya, bahwa Allah telah menghukumnya dengan hukuman duniawi yang kemudian Allah menyelamatkannya darinya disebabkan iman dan amal-amal shalihnya, seraya berfirman, ﴾ إِذۡ أَبَقَ ﴿ "Ketika ia lari," dari Rabbnya dengan rasa jengkel kepadaNya dan menyangka bahwa Dia tidak akan mampu menguasainya; dan Allah menahannya di dalam perut ikan paus. Allah سبحانه وتعالى tidak menjelaskan apa yang membuat Nabi Yunus jengkel dan tidak pula dosa yang dilakukannya, karena tidak ada gunanya bagi kita kalaupun dijelaskan. Sedangkan yang berguna bagi kita adalah apa yang telah kami sebutkan, yaitu ia berbuat dosa dan ia dihukum oleh Allah سبحانه وتعالى, padahal beliau adalah salah seorang rasul yang mulia, dan kemudian, sesudah itu Allah menyelamatkannya, menghapus celaan darinya, dan Allah menak-dirkan sebab-sebab keshalihannya. Maka setelah lari, Nabi Yunus naik ﴾ إِلَى ٱلۡفُلۡكِ ٱلۡمَشۡحُونِ ﴿ "ke kapal yang penuh muatan," dengan para pe-numpang dan barang-barang angkutan.
(141) Setelah ia berangkat bersama yang lainnya, sedang-kan kapal itu sangat sarat (penuh muatan), dan keberatan hingga para awak kapal harus membuang sebagian dari para penumpang ke laut, seolah-olah mereka sudah tidak menemukan suatu keisti-mewaan pada siapa pun dalam masalah ini. Untuk itu mereka melakukan undian terhadap para penumpang, maka siapa yang terkena undian dan kalah, ia harus dibuang ke laut sebagai per-lakuan adil dari para awak kapal. Apabila Allah سبحانه وتعالى menghendaki suatu perkara, maka Dia mempermudah segala sebab-sebabnya. Setelah mereka melakukan pengundian, maka undian itu pun jatuh kepada Nabi Yunus ﴾ فَكَانَ مِنَ ٱلۡمُدۡحَضِينَ ﴿ "lalu dia termasuk orang-orang yang kalah untuk undian," maksudnya: Kalah. Dan beliau pun di-ceburkan ke laut.
(142) ﴾ فَٱلۡتَقَمَهُ ٱلۡحُوتُ وَهُوَ ﴿ "Maka ia ditelan oleh ikan yang besar dalam keadaan," yakni pada saat ia ditelan, ﴾ مُلِيمٞ ﴿ "tercela." Maksud-nya, tercela sebagai yang melakukan perbuatan yang menyebab-kannya dicela, yaitu merasa jengkel hingga Tuhannya marah.
(143-144) ﴾ فَلَوۡلَآ أَنَّهُۥ كَانَ مِنَ ٱلۡمُسَبِّحِينَ ﴿ "Maka kalau sekiranya dia tidak termasuk orang-orang yang banyak bertasbih," maksudnya, pada waktu-waktu sebelumnya banyak melakukan ibadah kepada Rabb-nya, bertasbih dan bertahmid kepadaNya, dan ketika berada di dalam perut ikan paus itu, di mana dia berdoa dengan mengucap-kan,
﴾ لَّآ إِلَٰهَ إِلَّآ أَنتَ سُبۡحَٰنَكَ إِنِّي كُنتُ مِنَ ٱلظَّٰلِمِينَ 87 ﴿
"Tidak ada tuhan (yang berhak disembah) kecuali Engkau. Mahasuci Engkau, sesungguhnya aku adalah termasuk orang-orang yang zhalim." (Al-Anbiya`: 87).(Kalau tidak), ﴾ لَلَبِثَ فِي بَطۡنِهِۦٓ إِلَىٰ يَوۡمِ يُبۡعَثُونَ ﴿ "niscaya ia akan tetap tinggal di perut ikan itu sampai hari berbangkit." Maksudnya, niscaya perut ikan itu menjadi kuburannya, akan tetapi disebabkan tasbih (me-nyucikan Allah) dan ibadahnya kepada Allah, maka ia diselamat-kan oleh Allah سبحانه وتعالى, dan demikianlah Allah menyelamatkan orang-orang beriman di kala mereka terjatuh dalam kesempitan.
(145) ﴾ فَنَبَذۡنَٰهُ بِٱلۡعَرَآءِ ﴿ "Kemudian Kami lemparkan dia ke daerah yang tandus," dengan dilemparkan oleh ikan paus itu dari dalam perutnya ke tanah yang tandus, yaitu tanah yang kosong lagi tidak ada siapa-siapa pun, bahkan bisa jadi kosong dari pepohonan dan naungan, ﴾ وَهُوَ سَقِيمٞ ﴿ "sedang ia dalam keadaan sakit." Maksudnya, ia menderita sakit karena terkurung lama di dalam perut ikan paus hingga seperti anak burung yang baru menetas dari telur.
(146) ﴾ وَأَنۢبَتۡنَا عَلَيۡهِ شَجَرَةٗ مِّن يَقۡطِينٖ ﴿ "Dan Kami tumbuhkan untuknya sebatang pohon dari jenis labu," yang menaunginya dengan naungan-nya yang rindang, sebab naungannya sejuk dan tidak dihinggapi oleh lalat. Ini adalah bagian dari kasih sayang dan kebaikan dari Allah سبحانه وتعالى kepadanya.
(147-148) Kemudian Allah memberikan kasih sayang lagi padanya dalam bentuk yang lain dan mengaruniakan kepadanya suatu karunia yang sangat besar, yaitu Dia mengutusnya ﴾ إِلَىٰ مِاْئَةِ أَلۡفٍ ﴿ "kepada seratus ribu," orang manusia ﴾ أَوۡ يَزِيدُونَ ﴿ "atau lebih" dari itu. Artinya, mereka kalau tidak lebih dari itu, maka tidak kurang dari itu. Yunus pun mengajak mereka kepada Allah سبحانه وتعالى, ﴾ فَـَٔامَنُواْ ﴿ "Lalu mereka beriman," sehingga mereka menjadi timbangan kebaikan-kebaikan Nabi Yunus عليه السلام, karena beliaulah yang mengajak me-reka. ﴾ فَمَتَّعۡنَٰهُمۡ إِلَىٰ حِينٖ ﴿ "Karena itu Kami anugerahkan kenikmatan hidup kepada mereka hingga waktu yang tertentu." Allah menjauhkan azab dari mereka setelah faktor-faktornya sudah ada semua. Allah ber-firman,
﴾ فَلَوۡلَا كَانَتۡ قَرۡيَةٌ ءَامَنَتۡ فَنَفَعَهَآ إِيمَٰنُهَآ إِلَّا قَوۡمَ يُونُسَ لَمَّآ ءَامَنُواْ كَشَفۡنَا عَنۡهُمۡ عَذَابَ ٱلۡخِزۡيِ فِي ٱلۡحَيَوٰةِ ٱلدُّنۡيَا وَمَتَّعۡنَٰهُمۡ إِلَىٰ حِينٖ 98 ﴿
"Dan mengapa tidak ada (penduduk) suatu kota yang beriman, lalu imannya itu bermanfaat kepadanya selain kaum Yunus. Tatkala mereka (kaum Yunus itu) beriman, Kami hilangkan dari mereka azab yang meng-hinakan dalam kehidupan dunia, dan Kami beri kesenangan kepada mereka sampai pada waktu yang tertentu." (Yunus: 98).
139- Şüphesiz Yunus da gönderilmiş peygamberlerdendir.
140- Hani o, (Rabbinden izinsiz yurdundan) kaçıp dolu gemiye sığınmıştı.
141- Kura çekmişti de kaybedenlerden olmuştu.
142- Kendini kınar/kınanmış bir halde iken balık onu yutmuştu.
143- Eğer o, tesbih edenlerden olmasaydı,
144- (İnsanların) diriltilecekleri güne kadar onun karnında kalırdı.
145- Biz onu (balığın karnından) hasta bir halde çıkarıp açık bir alana bıraktık.
146- Üst tarafında da (gölgelik olarak) kabak türünden (geniş yapraklı) bir ağaç bitirdik.
147- Biz, onu yüzbin hatta daha fazla (nüfuslu kavmine tekrar peygamber) gönderdik.
148- Onlar imana geldiler, Biz de onları bir zamana kadar (dünyadan) faydalandırdık.
139. Bu buyrukla Yüce Allah, diğer peygamber kardeşlerine nübüvvet ve risalet verdiğini ve Yüce Allah’a davet ettiklerini belirtmek suretiyle onları övdüğü gibi kulu ve rasûlü Metta oğlu Yunus’tan da övgü ile söz etmektedir.
140. Yüce Allah, onu dünyevî bir ceza ile karşı karşıya bıraktığını, ama iman ve salih amelleri sebebi ile de bu cezadan onu kurtardığını söz konusu ederek:“Hani o, kaçıp dolu gemiye sığınmıştı” buyurmaktadır.
Yani o, öfke içinde, Rabbinin kendisini sıkıştırmayacağını zannederek ve balığın karnında hapsedileceğinden habersiz bir halde Rabbinden kaçmaya kalkışmıştı.
Yüce Allah, Yunus’un neye öfkelendiğini ve onun işlediği hatanın ne olduğunu zikretmemektedir. Çünkü bunu zikretmenin bizim için bir faydası yoktur.
Bizim için yararlanılacak taraf, onun hakkında bize nakledilenlerdir. Şöyle ki o, bir günah işlemiş ve Yüce Allah da şerefli peygamberlerden birisi olmakla birlikte onu cezalandırmış, daha sonra da onu kurtararak kınanmasını gerektiren hususu ortadan etmiş ve bu hatasının düzelmesine sebep teşkil edecek hususları onun için hazırlayıp takdir etmiştir.
O, kaçınca yolcularla ve eşyalarla “dolu gemiye sığınmıştı.”
141. Gemiye başkalarıyla birlikte binince -gemi dolu olduğundan- geminin yükü iyice ağırlaştı. Sonunda yolculardan bazılarını suya atma gereğini duydular. Sanki bu konuda herhangi birisini tercih etmek için bir sebep bulamamışlardı. O nedenle de kura çekmeye ve kurada adı çıkan kimseyi denize atmaya karar verdiler. Bu da gemi sahiplerinin adaletli bir uygulamasıydı. Yüce Allah bir işi murat etti mi, onun sebeplerini de hazırlar. Gemidekiler kura çekince kura Yunus aleyhisselam’a çıktı ve o, “kaybedenlerden olmuştu.” Bu sebeple de denize o atıldı.
142. “Kendini kınar/kınanmış bir halde balık onu yutmuştu.” Yani balığın onu yutması sırasında o, kınanmasını gerektiren bir iş yapmıştı, yani Rabbini öfkelendirişti.
143-144. “Eğer o tesbih edenlerden olmasaydı” yani balığın karnına düşmeden önce Rabbine çokça ibadet eden, O’nu çokça tesbih eden, O’na çokça hamdeden birisi olmasaydı ve balığın karnında da:“Senden başka (hak) ilâh yoktur, seni tenzih ederim. Gerçekten ben zulmedenlerden oldum.”(el-Enbiya, 21/87) dememiş olsaydı; “diriltilecekleri güne kadar onun karnında kalırdı.” Orası onun mezarı olurdu.
Fakat tesbih etmesi ve Yüce Allah’a ibadeti dolayısı ile Allah onu kurtardı. İşte Yüce Allah, sıkıntılara düştükleri vakit, mü’minleri böylece kurtarır.
145. “Biz onu (balığın karnından) hasta bir halde çıkarıp açık bir alana bıraktık.” Balık onu karnından açık bir yere attı. Orası bomboştu ve kimse yoktu. Hatta belki ağaç ve gölge dahi bulunmuyordu. Bu sırada kendisi balığın karnında hapis kaldığından ötürü hastalanmıştı. O kadar ki hali, adeta yumurtadan çıkmış tüysüz bir civcivi andırıyordu.
146. “Üst tarafında da (gölgelik olarak) kabak türünden (geniş yapraklı) bir ağaç bitirdik.” Bu ağaç koyu gölgesi ile onu gölgelendirmişti. Çünkü bu ağacın gölgesi serindi ve onun üzerine sinekler konmazdı. Bu da Yüce Allah’ın ona lütuf ve ihsanındandır.
Diğer taraftan Yüce Allah, ona başka bir lütufta ve pek büyük bir ihsanda daha bulunmuştu ki o da şudur:
147-148. “Biz onu yüzbin” insana “veya” ondan “daha fazlasına gönderdik.” Yani yüzbinden fazla değilseler bile eksik de değillerdi. Onları Yüce Allah’a davet etti. Onlar da “imana geldiler.”Böylelikle onların da iman etmeleri, onun mizanına hasenat olarak yazıldı. Çünkü bu imana onları davet eden oydu.“Biz de onları” azabın sebepleri bulunmakla birlikte Allah, azabını onlardan uzaklaştırmak sureti ile “bir zamana kadar (dünyadan) faydalandırdık.”
Yüce Allah, bir başka yerde şöyle buyurmaktadır:“İman edip de imanı kendisine fayda sağlayan bir ülke (halkı) olsaydı ya! Yunus’un kavmi müstesnâ. Onlar iman edince üzerlerinden dünya hayatındaki rüsvaylık azabını kaldırıp giderdik ve onları bir süreye kadar (dünyadan) faydalandırdık.”(Yunus, 10/98)
Y, de hecho, Jonás fue uno de los mensajeros de Al-lah que fueron enviados a su pueblo como portadores de buenas nuevas y de advertencias.
Và Yunus thực sự là một trong những vị Thiên Sứ của Allah mà Ngài cử phái đến với người dân của họ để báo tin mừng (về phần thưởng cho những ai tuân lệnh Ngài) và cảnh báo (về sự trừng phạt cho những ai bất tuân Ngài).
And indeed, Jonah was one of the messengers of Allah who were sent to their people as bearers of good news and warners.
Tunay na ang lingkod na si Jonas ay talagang kabilang sa mga sugo ni Allāh na isinugo Niya sa mga tao nila bilang mga tagapagbalita ng nakagagalak at mga tagapagbabala,
Commentary
The last event described in this Sarah is that of Sayyidna Yunus (علیہ السلام) . This event, along with its details, has appeared towards the later part of Surah Yunus (please see Ma’ ariful-Qur’ an, English, Volume IV, pages 573-588). However, a few necessary comments about these particular verses are being given below.
In the opening verse (139), it was said: وَإِنَّ يُونُسَ لَمِنَ الْمُرْسَلِينَ (And surely, Yunus (علیہ السلام) is from among the messengers). Was Sayyidna Yunus (علیہ السلام) ordained as a messenger much earlier than his encounter with the fish, or did it come to pass after that? This issue has been a subject of debate among some commentators and historians. Some of them think that he was made a messenger after this event. But, in view of the apparent order and style of the noble Qur'an, and from most Hadith narrations, it is more likely that he was invested with the mission of prophethood earlier. The event of the fish came later.
Khi Y đã chạy bỏ dân làng của Y lúc chưa cho có phép của Thượng Đế của Y và bước lên con tàu chở đầy người và đồ đạc.
Rabbinin izni olmadan kavminden kaçtığında, yolcu ve eşyalarla dolu ve yüklü bir gemiye binmişti.
The word: أَبَقَ (abaqa) in the next verse (140):إِذْ أَبَقَ إِلَى الْفُلْكِ الْمَشْحُونِ (when he ran towards the boat already loaded) has been derived from: اِبَاق (ibaq) which means 'escaping of a slave from his master'. Allah Ta’ ala has used this word for Sayyidna Yunus (علیہ السلام) for the reason that he had started off without waiting for the revelation from his Lord. The noble prophets are the close ones among the servants of Allah. The slightest slip from them causes the swiftest grip. Hence comes this strong expression أَبَقَ ('abaqa': 'he ran' ).
Junus, alejhis-selam, napustio je svoj narod bez Allahove dozvole i ukrcao se na lađu koja je bila krcata ljudima i teretom.
Il s’enfuit de son peuple sans la permission de son Seigneur et il embarqua à bord d’un navire plein de passagers et de marchandise.
Quando fuggì dal suo popolo senza il permesso del suo Dio, e salì a bordo di una nave piena di passeggeri e bagagli.
nang tumakas siya mula sa mga tao niya nang walang pahintulot ng Panginoon niya at sumakay siya sa isang daong na puno ng mga pasahero at mga bagahe.
Remember when he became angry over his people and left them, boarding a ship full of passengers and goods.
Recuerden cuando se enojó con su gente y los dejó, abordando un barco lleno de pasajeros y mercancías.
Ketika dia marah terhadap kaumnya dan meninggalkan mereka tanpa izin Tuhannya, lalu menaiki bahtera yang penuh dengan penumpang dan muatan barang-barang.
Verse 141 opens with the statement: فَسَاهَمَ (fasahama: Then he participated in drawing lots...). These lots were drawn at a time when the boat was caught by a storm while in the middle of the waters. It was apprehended that its excessive weight might cause it to drown. It was decided that one person from the boat should be cast off into the waters. Lots were drawn to determine who would it be.
The Injunction of drawing lots
At this point, it should be borne in mind that the drawing of lots is a method of selecting somebody to do something through which one can neither prove someone's right, nor indict someone as a criminal. For example, no one can be proved to be a thief by drawing lots. Similarly, should two persons differ about the ownership of some property, it cannot be decided by drawing lots as to who owns it. However drawing of lots is permissible - rather, better - on an occasion where a person is totally entitled, Shari'ah-wise, to opt for any course out of the few permissible courses of action available. Now, it is up to him. He can, rather than go by his will and choice and select a course of action, arrive at a decisive line of action by drawing lots. For example, someone who has more than one wife and is going on a journey, then, he has the right to take the wife he elects to take with him. Now, rather than do this following his will and choice, if he were to draw lots, it would be better - so that no one is disheartened. The Holy Prophet t used to do that.
The purpose behind the drawing of lots in this event relating to Sayyidna Yunus (علیہ السلام) was not to label anyone as some culprit. In fact, to save a whole boat-full of passengers, anyone could have been cast away into the waters. So, the name of the person to be cast was determined by drawing lots.
Immediately next in the verse, it was said: فَكَانَ مِنَ الْمُدْحَضِينَ and was the one who was defeated." The word: اِدحَاضُ (idhad) literally means to defeat someone or to make him fail, lose. The sense is that it was his name that came up in the draw - and he threw himself into the waters. No one should raise the objection that it was some sort of a suicide plunge, for it is possible that the shore was near and he intended to swim ashore.
The ship was close to sinking because of its load, so the passengers drew lots to throw some of them overboard, fearing its sinking because of too many passengers. Jonah was one of the names that were drawn, and so they threw him in to the sea.
Halos ang daong ay malunod dahil sa pagkakapuno nito, kaya nagpalabunutan ang mga pasahero upang itapon ang iba sa kanila dala ng pangamba sa pagkalunod ng daong dahilan sa dami ng mga pasahero. Si Jonas ay kabilang sa mga nadaig na ito kaya itinapon nila siya sa dagat.
Akibatnya, bahtera itu hampir tenggelam karena kepenuhan, sehingga para penumpang mengadakan undian untuk membuang sebagian penumpangnya karena dikhawatirkan bahtera akan karam disebabkan penumpangnya yang melebihi kapasitas. Namun, ternyata Yunus termasuk orang yang keluar namanya dalam undian, sehingga mereka pun membuangnya ke laut.
Così la nave quasi affondò, poiché vi era troppa gente, e i passeggeri tirarono a sorte e proposero che qualcuno di loro venisse gettato in mare per timore che la nave affondasse a causa del gran numero di passeggeri, ed egli fu tra i perdenti e venne gettato in mare.
El barco estaba a punto de hundirse debido a su carga, de modo que los pasajeros echaron suertes para arrojar a algunos de ellos por la borda, por temor a que se hundiera por la cantidad de pasajeros. Jonás fue uno de los nombres que salió sorteado, así que lo arrojaron al mar.
Chargé comme il était, le navire manqua de couler et les passagers tirèrent au sort afin de jeter à la mer certains d’entre eux. Ce fut lui que le sort désigna et il fut alors jeté à la mer.
Gemi çok dolu olduğu için neredeyse batmak üzere idi. Yolcuların çok olması sebebiyle geminin batmasından korkarak bazı yolcuları gemiden atmak için kura çektiler. Yunus çekilen kurada kaybedenlerden oldu ve onu denize attılar.
Lađa na koju se ukrcao vjerovjesnik Junus, alejhis-selam, počela je pomalo tonuti uslijed tereta, pa su njezini vlasnici bacili kocku da se neko od putnika, radi rasterećenja lađe, baci u more. Kocka je pala na Junusa, alejhis-selam. On će biti bačen u more!
Tuy nhiên, vì con tàu sắp phải đấm chìm vì chở đầy (người và đồ đạc) nên những người trên tàu đưa ra ý kiến cần ném một số người khỏi con tàu để giữ an nguy cho cả con tàu do lượng người quá tải. Thế là Yunus là một trong những người bị thua cuộc trong cuộc bốc thăm và Y bị ném xuống biển.
I zaista, bačen je u more pa ga je golema riba progutala. Napustivši svoje sunarodnike kojima je bio poslat a da mu to Sveznajući Allah nije bio dozvolio.
Après avoir été jeté à la mer, un poisson se saisit de lui et l’avala. Il commit assurément un acte blâmable en partant en mer sans la permission de son Seigneur.
Cuando lo arrojaron al mar, una ballena se lo tragó. Él debía enfrentar la responsabilidad de su accionar, puesto que se dirigió al mar sin permiso de su Señor.
Ketika mereka telah melemparkannya ke laut, ikan besar menyambutnya lalu menelannya. Yunus melakukan sesuatu yang salah karena dia pergi meninggalkan kaumnya tanpa restu Tuhannya.
Quando lo gettarono in mare, la balena(الحوت) lo prese e lo inghiottì, poiché egli fece una cosa meritevole di rimprovero, ovvero essersi imbarcato senza il permesso di Allāh.
Onu denize attıklarında bir balık kaptı ve yuttu. Rabbinin izni olmadan denize gittiğinden dolayı kınanacak bir davranışta bulunmuştu.
So when they threw him into the sea, a whale took him and swallowed him. He was to face the blame that was to come to him, because of him going to the sea without permission from his Lord.
Rồi khi Y bị ném xuống biển, một con cá voi đã nuốt chửng Y vào bụng vì Y đã phạm tội với Ngài (Allah), đó là Y đã tự ý bỏ lên tàu ra biển mà không được sự cho phép của Thượng Đế của Y.
Kaya noong itinapon nila siya sa dagat ay kinuha siya ng isda at nilunok nito habang siya ay nagdadala ng isinisisi sa kanya dahil sa pagpunta niya sa dagat nang walang pahintulot ng Panginoon niya.
Nếu Yunus không phải là người đã thường xuyên tụng niệm Allah trước khi xảy ra tình trạng tồi tệ thế này cũng như nếu Y không tán dương Ngài trong khi ở bụng cá,
Had it not been that Jonah was one of those who would remember Allah abundantly before whatever afflicted him, and had it not been for his glorifying Allah in the stomach of the whale
Kaya kung hindi dahil sa si Jonas ay maging kabilang sa mga tagabanggit kay Allāh nang madalas bago ng dumapo sa kanya, at kung hindi dahil sa pagluluwalhati niya sa loob ng tiyan ng isda,
In verse 143, it was said: فَلَوْلَا أَنَّهُ كَانَ مِنَ الْمُسَبِّحِينَ (Had he not been of those who proclaim Allah's purity,....). From this verse, it is wrong to assume that had Sayyidna Yunus (علیہ السلام) not been making tasbih, that fish would have been living right through the last day of Qiyamah. Instead, the sense is that the very belly of this fish would have been made the grave of Sayyidna Yunus (علیہ السلام) .
Distress is removed by tasbih (remembrance) and istighfar (repentance)
From this verse we also learn that tasbih لَّا إِلَـٰهَ إِلَّا أَنتَ سُبْحَانَكَ إِنِّي كُنتُ مِنَ الظَّالِمِينَ : the act of proclaiming the purity of Allah) and istighfar (...: the act of seeking forgiveness from Him) have a proven efficacy of their own. It has already appeared in Sarah Al-Anbiya' [ 21] that Sayyidna Yunus 'Sell while in the belly of the fish, used to recite the following sentence of tasbih:
لَّا إِلَـٰهَ إِلَّا أَنتَ سُبْحَانَكَ إِنِّي كُنتُ مِنَ الظَّالِمِينَ
There is no god but You - Pure are You - Indeed I was among the wrongdoers - Al-Anbiya', 21:87.
By the Barakah of this very Tasbih, Allah Ta’ ala had him delivered from this trial, and he came out safe and sound from the belly of the fish. Therefore, it has been continuously reported from pious elders that they recite this tasbih one hundred and twenty-five thousand times at the time they faced any individual or collective distress and, by virtue of its barakah, Allah Ta’ ala would have this distress removed from them.
According to a narration from Sayyidna Sa'd Ibn AbI Waqqas ؓ appearing in Abu Dawad, the Holy Prophet ﷺ said: "Any Muslim who recites the prayer Sayyidna Yunus (علیہ السلام) had made while in the belly of the fish, that is: لَّا إِلَـٰهَ إِلَّا أَنتَ سُبْحَانَكَ إِنِّي كُنتُ مِنَ الظَّالِمِينَ (la ilaha anta - subhanaka - inni kuntu minaz-zalimin: There is no god but You - Pure are You - Indeed I was among the wrongdoers - 21:87) for any (permissible) objective, his du'a or prayer will be answered." (Tafsir Qurtubi)
Seandainya Yunus bukan termasuk orang-orang yang banyak mengingat Allah sebelum apa yang terjadi padanya dan seandainya bukan karena tasbihnya di perut ikan,
Eğer Yunus başına gelen olaydan önce Allah'ı çok zikredenlerden olmasaydı ve eğer balığın karnındaki tespih etmesi de olmasa idi.
Se non fosse per il fatto che Yūnus fosse uno di coloro che menzionano molto Allāh, prima che gli accadesse ciò che gli è accaduto, e se non fosse stato per le sue invocazioni nel ventre della balena,
I da prije toga nije bio čestiti vjernik koji je uvijek slavio i neprestano spominjao Allaha, džellešanuhu, i da nije izgovorio zikr u utrobi ribe...
Si Jonas n’avait été du nombre de ceux qui évoquaient abondamment Allah avant de subir cette épreuve et s’il n’avait pas proclamé la gloire d’Allah dans le ventre du poisson,
Si no hubiera sido porque Jonás era uno de los que recordaban frecuentemente a Al-lah en su corazón, y de no ser porque glorificó a Al-lah en el estómago de la ballena,
sarebbe rimasto nel ventre della balena fino al Giorno della Resurrezione, e così il ventre della balena sarebbe divenuto la sua tomba.
Dakle, da nije bio jedan od dobrih, ostao bi u utrobi ribe kao u kaburu, do Dana u kojem će Svemogući Allah oživiti mrtve.
niscaya dia akan tinggal di perut ikan hingga hari Kiamat, yakni perut ikan menjadi kuburnya.
talaga sanang nanatili siya sa tiyan ng isda hanggang sa Araw ng Pagbangon kung saan ito ay magiging isang libingan para sa kanya.
Balığın karnında kıyamet gününe kadar kalacaktı. Ta ki balığın karnı kendisine kabir olacaktı.
il serait resté dans son ventre jusqu’au Jour de la Résurrection et lui aurait servi de tombe.
Thì Y đã phải ở lại trong bụng cá voi đó cho tới ngày Phán Xét và lúc đó bụng con cá đã là ngôi mộ của Y.
habría permanecido en el estómago de la ballena hasta el Día del Juicio, y se habría convertido en su tumba.
he would have remained in the stomach of the whale until the Day of Judgement, with it having become his grave.
So I took him from the stomach of the whale and placed him on a land barren of trees and buildings, in the state that he was physically weak because of having stayed in the stomach of the whale for a while.
Rồi TA đã cho Y ra khỏi bụng cá voi trôi đạt vào một khu đất hoang vắng trong tình trạng sức khỏe yếu ớt do đã nằm trong bụng cá một thời gian.
Entonces, Al-lah lo sacó del estómago de la ballena y lo dejó en una tierra sin árboles ni edificaciones. Se encontraba en un estado físicamente débil, debido a que permaneció dentro de la ballena por un largo periodo de tiempo.
Kami lantas melemparkan Yunus dari perut ikan ke daratan kosong yang tidak ditumbuhi pepohonan dan tidak memiliki bangunan, sedangkan dia dalam keadaan lemah karena tinggal beberapa waktu di dalam perut ikan.
Lo facemmo uscire dal ventre della balena e lo facemmo giungere a una terra deserta, priva di piante e di costruzioni, ed egli aveva una debole corporatura, a causa del lungo periodo che restò nel ventre della balena.
Nous le jetâmes ensuite du ventre du poisson sur une terre dépourvue d’arbres et de construction. Il était alors amaigri suite à son long séjour dans le ventre du poisson.
Međutim, Milostivi Allah izveo ga je iz utrobe ribe i izbacio na pusto mjesto na kojem nije bilo ni rastinja ni ljudi. Junus, alejhis-selam, bio je, uzasve to, iscrpljen zbog toga što je neko vrijeme bio u utrobi ribe.
Ngunit ibinato Namin siya mula sa tiyan ng isda sa lupang hungkag sa punong-kahoy at gusali, habang siya ay mahina ang katawan dahil sa pananatili niya ng isang yugto sa tiyan ng isda.
Biz onu, balığın karnından bina ve ağaçların olmadığı ıssız bir yere attık. Balığın karnında uzun bir süre kaldığı için bedeni zayıf ve halsizdi.
In verse 145, it was said: فَنَبَذْنَاهُ بِالْعَرَاءِ وَهُوَ سَقِيمٌ (Then We cast him ashore in the open while he was ill.) The word: اَلعراء (al-'ara) used in the text means an open land with no trees. Some narrations tell us that, at that time, Sayyidna Yunus (علیہ السلام) had become very weak because of having remained confined within the belly of the fish and that he had no hair left on his body.
Và TA đã cho mọc ra trên khu đất hoang đó đầy những cây bầu (bí) che mát cho Y và làm thức ăn cho Y.
I then made a gourd tree grow for him on that barren earth, which would give him shade.
Said next, it was: وَأَنبَتْنَا عَلَيْهِ شَجَرَةً مِّن يَقْطِينٍ (and We caused a tree of gourd to grow over him. - 146). The word: يَقْطِينٍ (yagtin) signifies every such tree that has no trunk. It appears in Hadith narrations that it was a gourd creeper. The purpose of having a tree grow there was to make the provision of shade for Sayyidna Yunus (علیہ السلام) . The word: شَجَرَةً (shajarah: tree) at this place serves as an indicator of two possibilities: Either Allah had made this very plant of gourd grow with a trunk by way of a miracle, or it was some other tree on which the creeping plant of gourd was made to wind its way up, so that it could provide a thick shade, otherwise, having enough shade from a winding plant alone would have been difficult.
O boş arazide gölgesinden istifade edip kendisinden yemesi için geniş yapraklı bir bal kabağı bitirdik.
Luego, Al-lah hizo crecer un árbol de calabaza en esa tierra estéril para que le diera sombra.
Kami menumbuhkan sebuah pohon labu yang memayunginya di tanah yang kosong tersebut.
Iz Svoje dobrote i milosti, Plemeniti Allah učinio je da iznad Junusa, alejhis-selam, na tom pustom mjestu izraste vriježa tikve, da se skloni u hlad i jede njezine plodove.
Nagpatubo Kami sa ibabaw niya sa lupaing hungkag na iyon ng isang puno ng malakalabasa, na nagpapalilim siya rito at kumakain mula rito.
Puis Nous fîmes pousser sur cette terre, au-dessus de lui, un plant de courge sous lequel il pouvait s’abriter et manger de ses fruits.
E piantammo per lui, in quella terra deserta, una pianta di zucca القرع , in modo che potesse fargli ombra e potesse mangiarne.
Après cela, Nous l’envoyâmes à son peuple qui comptait cent mille personnes ou plus.
Sayıları yüz bin hatta daha fazla olan kavmine peygamber olarak gönderdik.
Nakon što je Allah, džellešanuhu, izbavio vjerovjesnika Junusa, alejhis-selam, iz utrobe one ribe, poslao ga je svojim sunarodnicima kojih je bilo stotinu hiljada, pa i više.
Nagsugo Kami sa kanya sa mga kalipi niya, na ang bilang nila ay isang daang libo, bagkus nakahihigit sila.
E lo inviammo al suo popolo, e ne erano centomila, anzi di più.
Kemudian Kami mengutusnya kepada kaumnya yang berjumlah seratus ribu bahkan lebih.
It was said in verse 147: Y); وَأَرْسَلْنَاهُ إِلَىٰ مِائَةِ أَلْفٍ أَوْ يَزِيدُونَ (And We had sent him [ as messenger ] to one hundred thousand, or more). A difficulty may arise here. Is it not that Allah Ta’ ala is Knowing and Aware? Why would He have to express the doubt that the number of those people was 'one hundred thousand, or more?' It can be answered by saying that this statement has been made in congruity with the view of common people, that is, if an average person would have seen them, he would have said that their number is one hundred thousand or somewhat more than that (Mazhari). Maulana Ashraf ` Ali Thanavi (رح) has said that nothing is being doubted here in the text itself. They could be called one hundred thousand, and also more than that - for example, if one eliminates the fraction, their number was one hundred thousand, and if the fraction were also taken into account, it would be more than one hundred thousand. (Bayan-ul-Qur’ an)
Và TA đã cử phái Y đến với người dân của Y, và số lượng của họ khoảng hơn một trăm ngàn người.
And I sent him back to his people, their number being a hundred thousand and more.
Y lo envió nuevamente a su pueblo, cuyo número era de cien mil o más.
Những người có đức tin nơi những gì mà Y mang đến, Allah đã ban cho họ có cuộc sống hưởng lạc ở trần gian này cho tới một thời hạn đã ấn định.
They brought faith and believed in whatever He brought, so Allah granted them enjoyment in their worldly lives until their fixed lifetimes expired.
The expression: إِلَىٰ حِينٍ (ila hin: for a time) in: فَآمَنُوا فَمَتَّعْنَاهُمْ إِلَىٰ حِينٍ ([ 147] So, they believed, then, We let them enjoy for a time.- 148) means that as long as they did not revert to their kufr and shirk, no punishment visited them.
Exposing the fraud of the Qadyani imposter
It has already been demonstrated in the Tafsir of Surah Yunus (علیہ السلام) (Ma’ ariful-Qur’ an, English, Volume IV), and it is clear from this verse too, that the reason why the punishment due to visit the people of Sayyidna Yunus (علیہ السلام) was averted was that his people had started believing on time - before it actually materialized. This puts the fraudulent claim of Mirza Ghulam Ahmad Qadiani (the false pretender to prophethood from Qadian located in Punjab, now called Haryana in India) when he had challenged his adversaries that, should they continue to oppose him, it stood decreed that Divine punishment would descend upon them by such and such time. But, quite conversely, the adversaries became stronger and more vocal, yet the punishment never came. At that time, iii order to salvage himself out from the disgrace of failure, the Qadiani imposter started saying that since his adversaries were really scared in their hearts, therefore, this punishment stood removed from them - as it had stood removed from the people of Sayyidna Yunus (علیہ السلام) . But, this verse of the noble Qur'an declares this interpretation to be false and rejected. The reason is that the people of Sayyidna Yunus (علیہ السلام) had stayed safe from the punishment because of their 'iman, belief and faith. Contrary to this was the case of the adversaries of Mirza Ghulam Ahmad of Qadian - not only that they did not believe in him, in fact, their struggle against him gained more strength and momentum.
Abrazaron la fe y creyeron en todo lo que Él les envió, por lo que Al-lah les concedió gozo en sus vidas mundanas hasta que a cada uno le llegó su hora.
Kaya sumampalataya sila at nagpatotoo sila sa inihatid niya, kaya nagpatamasa sa kanila si Allāh sa buhay nilang pangmundo hanggang sa nagwakas ang mga taning nilang tinakdaan para sa kanila.
Ils eurent la foi et crurent en ce qu’il leur apportait. Allah leur donna alors les moyens de jouir de leur vie ici-bas jusqu’à ce que les durées assignées à leurs vies se soient écoulées.
Onun kendilerine getirdiğini tasdik edip iman ettiler. Yüce Allah, onlar hakkında dünya hayatında belirlediği ecelleri sona erinceye kadar onları dünya hayatından faydalandırdı.
Jonah (Yunus) lived in the eighth century B.C. and was sent as a prophet to the ancient city of Nineveh in Iraq. After performing his dawah mission for a certain period of time, he came to the conclusion that his people were not going to embrace the true faith, and left the city. To proceed with his journey, he boarded a boat, perhaps on the bank of the River Tigris. The boat was overloaded; and halfway to its destination it was feared that it would sink. In order to lighten the burden of the boat, lots were drawn to decide who should be thrown out of the boat. The name of Jonah was drawn and so the sea-men threw him over-board. Then, at God’s behest, a huge fish swallowed him, took him to the river bank and cast him ashore. Jonah had left his people before time, in this way God ordained him to return to his people. He went back and started preaching once again, with the result that all the one hundred and twenty five thousand inhabitants of the area became believers. This incident shows that it is absolutely essential for a preacher to have patience, even at a time when his community becomes hostile towards him.
Così credettero ed ebbero fede in ciò che egli comunicò, e Allāh li deliziò, nella loro vita terrena, finché non giunse il termine prestabilito.
I oni su povjerovali u njega i počeli su ga slijediti, pa im je Allah, džellešanuhu, dao da do smrti uživaju u blagodatima.
Mereka lantas beriman dan membenarkan ajaran yang ia bawa, sehingga Allah memberi mereka kesempatan hidup di dunia sampai masa ajal mereka yang telah ditentukan.
Ey Muhammed! Onları kınayarak şu soruyu sor. Hoşlanmadığınız kızları Yüce Allah'a ve sevdiğiniz erkek çocukları da kendinize mi nispet ediyorsunuz? Bu nasıl bir paylaştırmadır?
Refutation of Those Who attribute Children to Allah and say that the Angels are His Daughters
Allah denounces those idolators who attribute daughters to Allah -- exalted be He above that -- and attributed to themselves what they desired, i.e., they wanted male offspring to themselves.
وَإِذَا بُشِّرَ أَحَدُهُمْ بِالاٍّنْثَى ظَلَّ وَجْهُهُ مُسْوَدًّا وَهُوَ كَظِيمٌ
(And when the news of (the birth of) a female (child) is brought to any of them, his face becomes dark, and he is filled with inward grief!) (16:58), i.e., that upsets him, and he would only choose sons for himself. Allah says: `Then how can they attribute to Allah the share that they would not choose for themselves' Allah says:
فَاسْتَفْتِهِمْ
(Now ask them) means, quiz them by way of denunciation,
أَلِرَبِّكَ الْبَنَاتُ وَلَهُمُ الْبَنُونَ
(Are there (only) daughters for your Lord and sons for them) This is like the Ayah:
أَلَكُمُ الذَّكَرُ وَلَهُ الاٍّنثَى - تِلْكَ إِذاً قِسْمَةٌ ضِيزَى
(Is it for you the males and for Him the females That indeed is a division most unfair!) (53:21-22).
أَمْ خَلَقْنَا الْمَلَـئِكَةَ إِنَـثاً وَهُمْ شَـهِدُونَ
(Or did We create the angels female while they were witnesses) means, how did they decide that the angels are female when they did not witness their creation This is like the Ayah:
وَجَعَلُواْ الْمَلَـئِكَةَ الَّذِينَ هُمْ عِبَادُ الرَّحْمَـنِ إِنَـثاً أَشَهِدُواْ خَلْقَهُمْ سَتُكْتَبُ شَهَـدَتُهُمْ وَيُسْـَلُونَ
(And they make the angels females who themselves are servants of the Most Gracious. Did they witness their creation Their testimony will be recorded, and they will be questioned!) (43:19), which means, they will be questioned about that on the Day of Resurrection.
أَلاَ إِنَّهُم مِّنْ إِفْكِهِمْ
(Verily, it is of their falsehood) means, it is a part of the lies they tell.
لَيَقُولُونَوَلَدَ اللَّهُ
(that they say: "Allah has begotten.") meaning, that offspring have been born to Him.
وَإِنَّهُمْ لَكَـذِبُونَ
(And verily, they are liars!) Allah mentions three of the things they said about the angels, which formed the utmost disbelief and falsehood. They said that they were the daughters of Allah and that Allah had offspring -- exalted and sanctified be He above that. Then they made these offspring female, then they worshipped them instead of Allah, exalted and sanctified be He -- any of which on its own would be sufficient to condemn them to spend eternity in Hell. Then Allah says, denouncing them:
أَصْطَفَى الْبَنَاتِ عَلَى الْبَنِينَ
(Has He (then) chosen daughters rather than sons) meaning, what would make Him choose daughters rather than sons This is like the Ayah,
أَفَأَصْفَـكُمْ رَبُّكُم بِالْبَنِينَ وَاتَّخَذَ مِنَ الْمَلَـئِكَةِ إِنَاثًا إِنَّكُمْ لَتَقُولُونَ قَوْلاً عَظِيمًا
(Has then your Lord preferred for you sons, and taken for Himself from among the angels daughters Verily, you indeed utter an awful saying.) (17:40) Allah says:
مَا لَكُمْ كَيْفَ تَحْكُمُونَ
(What is the matter with you How do you decide) meaning, `what kind of reasoning makes you say that'
أَفَلاَ تَذَكَّرُونَ - أَمْ لَكُمْ سُلْطَـنٌ مُّبِينٌ
(Will you not then remember Or is there for you a plain authority) means, `evidence to prove what you say.'
فَأْتُواْ بِكِتَـبِكُمْ إِن كُنتُمْ صَـدِقِينَ
(Then bring your Book if you are truthful!) means, `produce evidence for that derived from a Book revealed from heaven by Allah, to prove that He has taken what you say (i.e., offspring). What you say is totally irrational.'
وَجَعَلُواْ بَيْنَهُ وَبَيْنَ الْجِنَّةِ نَسَباً
(And they have invented a kinship between Him and the Jinn,) Mujahid said, "The idolators said that the angels were the daughters of Allah. Abu Bakr, may Allah be pleased with him, said, `Then who are their mothers' They said, `The daughters of the leaders of the Jinn."' Qatadah and Ibn Zayd also said this. Allah -- may He be blessed and exalted -- says:
وَلَقَدْ عَلِمَتِ الجِنَّةُ
(but the jinn know) meaning, those to whom this is attributed
إِنَّهُمْ لَمُحْضَرُونَ
(know well that they have indeed to appear (before Him).) means, that those who say that will be brought forth for punishment on the Day of Reckoning, because of the lies and falsehood that they uttered without knowledge.
سُبْحَـنَ اللَّهِ عَمَّا يَصِفُونَ
(Glorified be Allah! (He is free) from what they attribute unto Him!) means, exalted, sanctified and glorified be He far above having any offspring and far above what the wrongdoers and heretics attribute to Him.
إِلاَّ عِبَادَ اللَّهِ الْمُخْلَصِينَ
(Except the servants of Allah, whom He chooses.) The pronoun in the verb translated as "they attribute" refers to all of mankind, then He excludes those whom He chooses, who are the ones who follow the truth revealed to every Prophet who was sent.
فَإِنَّكُمْ وَمَا تَعْبُدُونَ - مَآ أَنتُمْ عَلَيْهِ بِفَـتِنِينَ - إِلاَّ مَنْ هُوَ صَالِ الْجَحِيمِ - وَمَا مِنَّآ إِلاَّ لَهُ مَقَامٌ مَّعْلُومٌ - وَإِنَّا لَنَحْنُ الصَّآفُّونَ - وَإِنَّا لَنَحْنُ الْمُسَبِّحُونَ - وَإِن كَانُواْ لَيَقُولُونَ - لَوْ أَنَّ عِندَنَا ذِكْراً مِّنَ الاٌّوَّلِينَ
Tanyakanlah -wahai Muhammad- kepada orang-orang musyrikin dengan nada pengingkaran, “Apakah kalian menjadikan anak-anak perempuan bagi Allah padahal kalian sendiri membenci mereka dan kalian menjadikan anak-anak lelaki yang kalian sukai bagi kalian? Pembagian macam apa ini?!”
Ô Muħammad, pose la question suivante aux polythéistes sur un ton de réprobation: Attribuez-vous à Allah des filles alors que vous détestez en avoir et que vous vous attribuez des fils ? Quelle est donc cette répartition ?
"Tanyakanlah kepada mereka: Apakah untuk Rabbmu anak-anak perempuan dan untuk mereka anak laki-laki, atau apakah Kami menciptakan malaikat-malaikat berupa perempuan dan mereka menyaksikan? Ketahuilah bahwa sesungguhnya mereka dengan kebohongannya benar-benar mengatakan, 'Allah beranak.' Dan sesungguhnya mereka benar-benar orang yang berdusta. Apa-kah Dia memilih anak-anak perempuan daripada anak laki-laki, apakah yang terjadi padamu? Bagaimana kamu menetapkan? Maka apakah kamu tidak memikirkan? Atau apakah kamu mempunyai bukti yang nyata. Maka bawalah kitabmu jika kamu memang orang-orang yang benar." (Ash-Shaffat: 149-157).
(149) Allah berfirman kepada NabiNya, Muhammad a, ﴾ فَٱسۡتَفۡتِهِمۡ ﴿ "Tanyakanlah kepada mereka." Maksudnya, tanyakanlah kepada orang-orang yang mempersekutukan Allah dengan yang lainnya, yaitu kepada mereka yang menyembah para malaikat dan mereka meyakini bahwa para malaikat adalah putri-putri Allah! Mereka benar-benar telah memadukan kesyirikan kepada Allah dengan menyifatiNya dengan hal-hal yang sangat tidak layak de-ngan keagunganNya. ﴾ أَلِرَبِّكَ ٱلۡبَنَاتُ وَلَهُمُ ٱلۡبَنُونَ ﴿ "Apakah untuk Rabbmu anak-anak perempuan dan untuk mereka anak laki-laki?" Maksudnya, ini adalah pembagian yang sangat curang dan perkataan zhalim, dilihat dari sudut mereka menetapkan anak bagi Allah سبحانه وتعالى, dan juga dari sudut mereka menetapkan bagian yang paling buruk dan paling nista untukNya, yaitu anak-anak perempuan, yang mereka sendiri tidak meridhainya untuk diri mereka sendiri, sebagaimana Allah firmankan di dalam ayat yang lain,
﴾ وَيَجۡعَلُونَ لِلَّهِ ٱلۡبَنَٰتِ سُبۡحَٰنَهُۥ وَلَهُم مَّا يَشۡتَهُونَ 57 ﴿
"Dan mereka menetapkan bagi Allah anak-anak perempuan. Maha-suci Allah, sedang untuk mereka sendiri (mereka tetapkan) apa yang me-reka sukai (yaitu anak-anak laki-laki)." (An-Nahl: 57).
Dan dari sudut lain, mereka menetapkan para malaikat se-bagai putri-putri Allah dan mereka menetapkan demikian.
(150) Allah سبحانه وتعالى berfirman dalam menjelaskan kedustaan mereka, ﴾ أَمۡ خَلَقۡنَا ٱلۡمَلَٰٓئِكَةَ إِنَٰثٗا وَهُمۡ شَٰهِدُونَ ﴿ "Atau apakah Kami mencip-takan malaikat-malaikat berupa perempuan dan mereka menyaksikan" penciptaan mereka. Artinya, kenyataannya tidak demikian, karena mereka sesungguhnya sama sekali tidak menyaksikan penciptaan para malaikat. Maka hal ini membuktikan bahwa mereka mengata-kan perkataan tersebut tanpa landasan ilmu, melainkan perbuatan mengada-ada terhadap Allah.
(151-157) Maka dari itu Allah berfirman, ﴾ أَلَآ إِنَّهُم مِّنۡ إِفۡكِهِمۡ ﴿ "Ketahuilah bahwa sesungguhnya mereka dengan kebohongannya," yakni, dengan kedustaan yang sangat jelas, ﴾ لَيَقُولُونَ 151 وَلَدَ ٱللَّهُ وَإِنَّهُمۡ لَكَٰذِبُونَ 152 ﴿ (mereka benar-benar mengatakan, 'Allah beranak.' Dan sesungguhnya mereka benar-benar orang yang berdusta."
﴾ أَصۡطَفَى ﴿ "Apakah Dia memilih," yakni, m e n g u t a m a k a n ﴾ ٱلۡبَنَاتِ عَلَى ٱلۡبَنِينَ 153 مَا لَكُمۡ كَيۡفَ تَحۡكُمُونَ 154 ﴿ "anak-anak perempuan daripada anak laki-laki. Apakah yang terjadi padamu? Bagaimana kamu menetapkan" kepu-tusan yang sangat zhalim ini? ﴾ أَفَلَا تَذَكَّرُونَ ﴿ "Maka apakah kamu tidak memikirkan," apakah kalian tidak bisa membedakan perkataan yang palsu lagi sangat zhalim ini? Sebab, kalau saja kalian memikir-kannya, tentu kalian tidak akan mengatakan perkataan demikian. ﴾ أَمۡ لَكُمۡ سُلۡطَٰنٞ مُّبِينٞ ﴿ "Atau apakah kamu mempunyai bukti yang nyata." Maksudnya, argumen yang jelas atas perkataan kalian ini dari suatu Kitab atau dari seorang Rasul. Semua ini tidak pernah terjadi!
Maka dari itu Allah berfirman, ﴾ فَأۡتُواْ بِكِتَٰبِكُمۡ إِن كُنتُمۡ صَٰدِقِينَ ﴿ "Maka bawalah kitabmu jika kamu memang orang-orang yang benar," sebab, sesungguhnya orang yang mengatakan suatu perkataan yang tidak berdasarkan bukti syar'i adalah pendusta yang sengaja, atau orang yang mengatakan sesuatu terhadap Allah tanpa dasar ilmu.
Kaya magtanong ka, O Muḥammad, sa mga tagapagtambal ng tanong ng pagtutol: "Gumagawa ba kayo para kay Allāh ng mga anak na babae na kinasusuklaman ninyo at gumagawa kayo para sa inyo ng mga anak na lalaki na naiibigan ninyo? Aling paghahati ito?"
E poni – o Muħammed – agli idolatri una domanda di rimprovero: "Attribuite forse ad Allāh delle figlie femmine, cosa che voi stessi ripudiate, mentre attribuite a voi stessi dei figli maschi, cosa che voi amate?! Che divisione è mai questa?!"
Commentary
Events relating to the noble prophets described earlier provided some good counsel and some lessons to learn. Now, once again, the text turns to the essential subject of the affirmation of pure monotheism (tauhid) and the refutation of ascribing partners to the pristine divinity of Allah (shirk). Then, described at this particular place is the shirk of a particular kind. The disbelievers of Arabia believed that angels were the daughters of Allah Ta’ ala, and the daughters of the chieftains of Jinns were the mothers of angels. According to ` Allamah Whidi, this belief was not restricted to the Quraish alone. It also prevailed among the tribes of Juhainah, Banu Salamah, Banu Khuza'ah and Banu Malih (Tafsir Kabir, p. 112, v. 7)
In verses beginning with: فَاستَفتِھِم (So ask them... -149) and ending at: إِن كُنتُمْ صَادِقِينَ (if you are truthful - 157), arguments have been given in support of the refutation of this belief of the disbelievers of Arabia. In gist, it has been said here: To begin with, this belief of yours is totally wrong in terms of your own recognized practice and customs, since you yourself regard daughters to be a source of shame. Now, what is a source of shame for you personally, how could this thing be proved to be good for Allah Ta’ ala? Then, you have declared angels to be daughters of Allah. What proof do you have for saying so? There could be three kinds of arguments to prove a claim: (1) Observation (2) Report, that is, the saying of an entity or person whose veracity is established and (3) Reason. As far as observation is concerned, it is obvious that you have just not seen Allah Ta’ ala creating angels that could have given you the knowledge of the gender of angels. Therefore, you have no proof from observation with you. When it was said: أَمْ خَلَقْنَا الْمَلَائِكَةَ إِنَاثًا وَهُمْ شَاهِدُونَ (Or, did We create the angels as females while they were witnessing? - 150), this is what it means. As for a reported proof, you do not have that too because one only goes by the word of people who are trustworthy and whose veracity is well established. Quite contrary to this, there are those who hold this kind of belief but they are liars. Nothing they say can be a binding argument. When it was said: أَلَا إِنَّهُم مِّنْ إِفْكِهِمْ لَيَقُولُونَ (Beware! They are the ones who, by way of a lie of theirs, [ have the audacity to ] say, Allah has children" - and they are absolute liars - 151, 152), this is what it means. As for the rational argument, even that does not go in your favor because, in your view, daughters have a lower status as compared to that of the sons. Now, think of the great Being of Allah that holds the superior most status in the entire universe - how can this superior most Being like to have something of a lower status? When it was said: أَصْطَفَى الْبَنَاتِ عَلَى الْبَنِينَ (Is it that Allah has chosen daughters (for Himself) instead of sons? - 153), this is what it means. Now, this leaves only one likelihood unexplored - may be, you have been blessed with some scripture from the heavens through the medium of revelation (wahy) in which you have been asked to believe as you do. So, if this be the case, come out and show us the proof - where is that revelation and where is that Book? When it was said: أَمْ لَكُمْ سُلْطَانٌ مُّبِينٌ فَأْتُوا بِكِتَابِكُمْ إِن كُنتُمْ صَادِقِينَ (Or, is it that there is some open authority with you? Then bring your book if you are truthful - 156, 157) this is what it means.
An ilzami (الزامی) answer (based on adversary's assumption) is more appropriate for the obstinate
From these verses we learn that it is more appropriate to tackle people bent on obstinacy with an ilzami response. An ilzami response means that their claim should be refuted through the analogy of some other view of things they themselves have. In doing so, it is never necessary to concede that we too subscribe to this other view, in fact, there could be occasion when that other view is also incorrect. But, it is only to drive some sense into the obstinate adversary that it is put to use functionally. Here, to refute their belief, Allah Ta’ ala has used their own view that the existence of daughters is a cause of disgrace. It is obvious that it does not mean that it is so with Allah Ta’ ala as well, nor does it mean that, had they called angels 'sons of God' rather than 'daughters of God,' it would have been correct. In fact, this is an ilzami response, and its aim is to refute their belief by citing their own claims. Otherwise, the real response to beliefs of this nature is no other but that which finds mention in the noble Qur'an itself - that Allah Ta’ ala is independent and need-free and neither does He need any children, nor does it befit His Most Exalted State of Being.
Upitaj, Vjerovjesniče, svoje sunarodnike, koreći ih: “Kako to da kćeri, koje vama nisu drage, pripisujete Allahu, a sinove, koje volite, pripisujete sebi?! Kakva je to podjela?”
O Muhammad! So ask these idolaters, idolaters a rebuking question: “Do you attribute for Allah daughters which you yourselves dislike, while attributing sons for yourselves whom you love? What kind of distribution is this?”
¡Mujámmad! Entonces, pregunta a estos idólatras: “¿Atribuyen a Al-lah hijas que ustedes no aman, mientras se atribuyen hijos a quienes aman? ¿Qué tipo de distribución es esta?
Ngươi - hỡi Muhammad - hãy hỏi chúng - những người đa thần -: Phải chăng các ngươi gán những đứa con gái mà các ngươi ghét bỏ cho Allah và các ngươi gán những đứa con trai mà các ngươi yêu thích cho bản thân các ngươi sao? Lám sao có sự phân chia như thế được?!
149- Şimdi onlara sor ki kız çocukları Rabbinin de erkek çocukları kendilerinin mi?
150- Yoksa Biz melekleri dişi olarak yaratmışız da onlar da buna tanık mı olmuşlar?
151- İyi bilin ki onlar, iftira ederek derler ki:
152- “Allah çocuk edindi.” Onlar, kesinlikle yalancıdırlar.
153- Yoksa erkekleri bırakıp (kendine çocuk olarak) kızları mı seçti?
154- Ne oluyor size? Nasıl (böyle çirkin bir) hüküm veriyorsunuz?
155- Hiç mi düşünmüyorsunuz?
156- Yoksa apaçık bir deliliniz mi var?
157- Eğer doğru söylüyorsanız haydi getirin kitabınızı!
149. Yüce Allah, Peygamberi Muhammed sallallahu aleyhi ve sellem’e hitaben şöyle buyurmaktadır:“Şimdi onlara” Allah’a O’ndan başkalarını ortak koşan, meleklere ibadet eden, meleklerin Allah’ın kızları olduklarını iddia eden ve böylelikle hem Allah’a şirk koşup hem de O’nun celal ve azametine yakışmayan bir şekilde O’nu vasfeden müşriklere “sor ki kız çocukları Rabbinin de erkek çocukları kendilerinin mi?”
Şüphesiz ki böyle bir paylaştırma insafsızcadır. Hem Yüce Allah’a çocuk nispet etmeleri hem de kendileri için istemedikleri, erkekleri değil de ondan daha aşağı ve bayağı kabul ettikleri kız çocuklarını Allah’a isnat etmeleri zalimcedir.
Nitekim Yüce Allah, bir başka yerde şöyle buyurmaktadır:“Bir de onlar Allah’a kızlar isnat ederler. Hâşâ, O münezzehtir. Halbuki candan arzuladıkları (erkekleri) de kendileri için isterler.”(en-Nahl, 16/57) Melekleri Allah’ın kızları olarak kabul etmeleri ve buna dair hüküm vermeleri de onların insafsızlıklarının bir başka yönüdür.
150. Yüce Allah onların yalanlarını açıklayarak:“Yoksa Biz melekleri yaratmışız da onlar da buna” yani onların yaratılışlarına “tanık mı olmuşlar?” Durum öyle değildir. Çünkü onlar meleklerin yaratılışlarına tanık olmamışlardır. İşte bu, onların bu sözleri bilgisizce söylediklerini, Yüce Allah’a bu hususta iftira ettiklerini açıkça ortaya koymaktadır. Bundan dolayı Yüce Allah daha sonra şöyle buyurmaktadır:
151-152. “İyi bilin ki onlar, iftira ederek” açıkça yalan söyleyerek “derler ki: Allah çocuk edindi. Onlar” bu sözlerinde “kesinlikle yalancıdırlar” ve onların bu sözlerinin bir yalan olduğu şüphesiz açıkca ortadadır.
153-154. “Yoksa erkekleri bırakıp (kendine çocuk olarak) kızları mı seçti?” ve onları tercih etti? “Ne oluyor size? Nasıl” böyle zalimce bir “hüküm veriyorsunuz?”
155. “Hiç mi düşünmüyorsunuz?” ve bu sözün batıl ve haksızca olduğunu anlamıyor musunuz? Eğer sizler iyice düşünecek olsaydınız böyle bir söz söylemezdiniz.
156. “Yoksa apaçık” herhangi bir kitap ya da bir peygamberden alınmış ve bu sözlerinizin doğruluğuna delalet eden çok açık “bir deliliniz” bir belgeniz “mi var?”
Bunların hiçbirisinin varlığı söz konusu olmadığından dolayı Allah şöyle buyurmaktadır:
157. Çünkü bir kimse, bir iddiada bulunur da ona dair şer’î bir delil ortaya koyamazsa şüphesiz o, ya bile bile yalan söylüyordur yahut da Allah hakkında hiçbir bilgiye dayanmaksızın birtakım iddialar ileri sürüyordur.
How could they claim the angels are female when they were not present at the time of their creation and did not witness it?
Làm sao mà chúng có thể khẳng định rằng các vị Thiên Thần đều là giống cái khi mà chúng không có mặt trong lúc TA tạo hóa các Thiên Thần cũng như chúng không hề chứng kiến được việc tạo hóa của TA?!
¿Cómo podrían decir que los ángeles son mujeres cuando no estaban presentes en el momento de su creación y no lo presenciaron?
Come hanno potuto affermare che gli angeli sono di sesso femminile, mentre non erano presenti alla loro creazione e non vi hanno assistito?!
Comment prétendent-ils que les anges sont des femelles alors qu’ils n’étaient pas présents lors de leur création ni n’en ont été témoins?
Bagaimana mereka berani berkata bahwa malaikat adalah anak-anak perempuan Allah sementara mereka tidak menyaksikan penciptaan mereka dan tidak menghadirinya?!
Yaratılışlarına şahit olup, orada hazır bulunmamalarına rağmen nasıl olur da meleklerin dişi olduklarını iddia ederler.
I dometni, Poslaniče islama: “Jeste li bili prisutni kad je Svemogući Allah stvarao meleke kao žene, pa vi, eto, govorite ono što ste vidjeli i čemu ste lično svjedoci?”
Papaano silang naghaka-haka na ang mga anghel ay mga babae samantalang sila ay hindi dumalo sa paglikha sa mga iyon at hindi nakasaksi roon?
I politeisti sono quelli che mentono contro Allāh e lo calunniano per attribuirGli un figlio, e sono bugiardi nella loro pretesa.
İyi bilin ki, müşrikler Allah'a iftira ederek ve yalan uydurarak O'na bir erkek çocuk isnat ettiler. Şüphesiz onlar, bu iddialarında yalancıdırlar.
Ingatlah, sesungguhnya orang-orang musyrik itu dengan kedustaan dan fitnah mereka terhadap Allah sampai menisbahkan kepemilikan anak pada-Nya. Sungguh, mereka berdusta dalam klaim mereka ini.
Pakatandaan, tunay na ang mga tagapagtambal, dahil sa kasinungalingan nila laban kay Allāh at paggagawa-gawa nila laban sa Kanya, ay talagang nag-uugnay sa Kanya ng anak; at tunay na sila ay talagang mga sinungaling sa pag-aangkin nila nito.
Višebošci iznose i druge bezočne, ogavne laži: govore o Allahu da ima dijete. To su samo njihove lažne tvrdnje.
Les mécréants mentent sur Allah et inventent sur Lui des faussetés
Trong những điều mà những kẻ đa thần đã dối trá và bịa đặt cho Allah là gán cho Ngài có con trai, và chắc chắn họ là những kẻ nói dối trong lời nói của họ.
Listen carefully! Indeed, the idolaters, idolaters from their attributing lies unto Allah
¡Escuchen atentamente! De hecho, los idólatras atribuyen mentiras a Al-lah.
attribute offspring to Him, and indeed, they are liars in this claim of theirs.
Le atribuyen descendencia a Él falsamente.
lorsqu’ils Lui attribuent une progéniture et ils mentent certainement lorsqu’ils prétendent cela.
Pumili ba si Allāh para sa sarili Niya ng mga anak na babae, na kinasusuklaman ninyo, higit sa mga anak na lalaki, na naiibigan ninyo? Aba'y hindi!
Zbog čega bi Uzvišeni Allah kćeri sinovima pretpostavio, pa meleke Svojim kćerima učinio – neka je uzvišen od toga!
Allāh si è forse riservato le femmine, cosa che voi odiate, invece dei maschi, che voi amate?! No!
Apakah Allah lebih memilih untuk diri-Nya anak perempuan yang kalian benci daripada anak laki-laki yang kalian sukai? Mana mungkin!
Allah a-t-il choisi d’avoir une progéniture femelle que vous détestez au lieu d’une progéniture mâle que vous désirez ? Certainement pas.
¿Preferiría Al-lah a las hijas para Sí mismo porque les desagradan a ustedes, sobre los hijos que les agradan? ¡No es así!
Yüce Allah, sizin kendiniz için hoşlanmadığınız kızları, hoşlandığınız erkek çocuklara tercih etti öyle mi? Kesinlikle hayır!
Would Allah prefer daughters for Himself which you dislike, over sons which you like? Never!
Phải chăng Allah đã lựa chọn cho Ngài những đứa con gái mà các ngươi ghét bỏ mà không chọn những đứa con trai mà các ngươi yêu thích ư?! Chắc chắn Không có chuyện đó.
Các ngươi - hỡi những tên đa thần - sao lại phân xử rằng con gái là của Allah còn con trai là của các ngươi ư?
O idolaters, what is wrong with you that you make this unjust judgment where you make daughters for Allah and sons for yourself?
Ô polythéistes, comment jugez-vous ainsi injustement en attribuant des filles à Allah tandis que vous vous attribuez des fils?
Cosa vi porta – o voi idolatri – a giudicare in questo modo ingiusto, attribuendo ad Allāh le femmine e attribuendo a voi stessi i maschi?!
Mnogobošci, vaše je rasuđivanje ružno! O kako ste nepravedni u odabiru! O kako je gnusno da kćeri, koje njima nisu drage, Allahu pripisuju, a sinove, koje vole, sebi pripisuju!
Idólatras, ¿qué sucede con ustedes que imparten este juicio injusto donde adjudican hijas a Al‑lah e hijos para ustedes?
Mengapa kalian -wahai kaum musyrikin- menetapkan keputusan yang zalim ini dengan memberikan anak-anak perempuan kepada Allah dan mengambil anak-anak lelaki untuk diri kalian?
Ano ang mayroon sa inyo, O mga tagapagtambal? Humahatol kayo ng mapaniil na hatol na ito yayamang gumagawa kayo para kay Allāh ng mga anak na babae samantalang gumagawa kayo para sa inyo ng mga anak na lalaki?
Ey Müşrikler! Size ne oluyor da; kızları Yüce Allah'a, erkekleri kendinize nispet ederek adaletsiz bir şekilde hükmediyorsunuz?
Kaya hindi ba kayo magsasaalaala sa kabulaanan ng taglay ninyo na paniniwalang tiwaling ito sapagkat tunay na kung kayo sana ay magsasaalaala, hindi sana kayo nagsabi ng sinabing ito?
Mengapa kalian tidak meyakini kebatilan keyakinan rusak yang kalian pegang ini. Seandainya kalian merenungkan, niscaya kalian tidak menetapkan demikian.
Üzerinde olduğunuz bu bozuk inancın batıl olduğunu düşünüp öğüt almıyor musunuz? Eğer düşünüp öğüt alsaydınız, bu batıl sözü söylemezdiniz.
Non vedete quanto siano vane le vostre false credenze?! Se poteste rendervene conto, non direste ciò che avete detto.
Zar ne znate da je nemoguće, nezamislivo i nedopustivo da Uzvišeni Gospodar ima dijete?! Da imate pameti, ne biste takvo nešto govorili.
Ne réfléchissez-vous donc pas sur la fausseté de votre croyance corrompue ? Si cela était le cas, vous n’auriez pas proféré ces allégations.
¿No aceptan la advertencia de esta creencia equivocada en la que están? Si prestaran atención, no harían tal afirmación.
Would you not take admonition of this wrong belief you are on? If you were to take heed, you would stop saying such as statement.
Chẳng lẽ các ngươi không lưu tâm về quan niệm sai trái này ư? Bởi quả thật, nếu các ngươi chịu lưu tâm thì các ngươi đã không phát ngôn những lời xàm bậy này.
Hay các ngươi cho rằng các ngươi có đủ cơ sở và bằng chứng xác thực từ Kinh Sách nào đó hoặc từ một vị Thiện Sứ nào đó cho sự việc đó?!
Or do you have a clear proof from a divine scripture or a messenger from Allah?
Imate li bjelodan i nepobitan dokaz iz Knjige ili riječi poslanika za svoju ništavnu tvrdnju?
Ou alors, détenez-vous un argument clair issu d’un livre ou apporté par un messager ?
¿O acaso tienen una prueba clara de una escritura divina o un Mensajero de Al-lah?
Yoksa onunla ilgili sizin iddialarınızı doğrulayacak bir kitaptan veya bir resulden apaçık bir deliliniz mi var?
Apakah kalian mempunyai hujah yang nyata atau bukti yang jelas berupa kitab atau rasul?!
Oppure avete delle valide scuse e un'evidente prova attestata da un libro, oppure da un messaggero?!
O mayroon ba kayong isang katwirang lantad at isang patotoong maliwanag mula sa isang kasulatan hinggil doon o [mula sa] isang sugo?
Hadirkanlah kitab kalian yang memberikan kalian hujah atas ketetapan kalian bila kalian adalah orang-orang yang benar tentang apa yang kalian klaimkan.
Kaya maglahad kayo ng kasulatan ninyong nagdadala para sa inyo ng katwiran laban dito kung kayo ay mga tapat sa inaangkin ninyo.
Satanic inducements, together with erroneous interpretations and interpolations made by human beings distorted the facts. One such belief is that the angels are the daughters of God. This was a baseless assertion and contradicted the polytheists themselves who considered women to be weaker. If the logic of the polytheists were to be upheld, God should have created sons for Himself. Producing such preposterous assertions is a crime and those who do so shall be held accountable for their utterances on the Day of Judgement.
Entonces, traigan el libro que tenga tales evidencias, si es verdad lo que afirman.
Apportez donc le livre contenant votre argument si vous êtes véridiques dans ce que vous prétendez ?
Portate dunque il vostro libro che contiene queste prove, se siete veritieri in ciò che affermate.
Şayet iddianızda sadıksanız içinde delilinizi bulunduran kitabınızı getirin.
Akoli pak imate bjelodan dokaz u Knjizi, pokažite mi ga, ako istinu govorite!
Bởi thế, các ngươi hãy đem Kinh Sách mà các ngươi cho là đã chứa đựng các cơ sở và các bằng chứng cho điều mà các ngươi đã khẳng định là thật xem nào?!
Then bring your book which bears for you evidence of this if you are true in what you claim.
And the idolaters made blood ties between Allah and the angels when they claimed the angels are Allah’s daughters and their mothers are the elite jinns. But the jinns already know Allah will bring them to be reckoned, so if there was lineage between Him and them he would not bring them for that.
158- Onlar, Allah ile cinler arasında da bir nesep bağı uydurdular. Halbuki cinler kesinlikle bilir ki onlar (hesap için) huzura getirileceklerdir.
159- Allah, onların nitelendirmelerinden münezzehtir.
160- Ancak Allah’ın ihlâsa erdirilmiş kulları müstesnâ.
158. Yani Allah’a ortak koşan şu müşrikler, Allah ile cinler arasında bir nesep uydurdular. Çünkü onlar meleklerin, Allah’ın kızları olduklarını ve onların annelerinin de cinlerin ileri gelenleri olduklarını iddia ediyorlardı. Halbuki cinlerin kendileri de amellerinin karşılıklarının verilmesi için Allah’ın huzurunda hazır edileceklerini bilmektedirler. Onlar da Allah’ın kullarıdır ve Allah’ın önünde zilletle boyun eğerler. Eğer kendileri ile Allah arasında -hâşâ- bir nesep bağı bulunsaydı hiç de bu halde olmazlardı.
159. O mutlak egemen, affı ve cezalandırmada acele etmemesi kemal derecesinde bulunan “Allah, onların nitelendirmelerinden” Rablerini vasıflandırdıkları ve kendilerini küfre ve şirke sokan tüm vasıflardan “münezzehtir.”
160. “Ancak Allah’ın ihlâsa erdirilmiş kulları müstesnâ.” Yani Yüce Allah, bu kullarının nitelendirmelerinden kendisini tenzih etmemiştir. Çünkü onlar, Rablerini ancak celâline yakışan şekilde nitelendirirler. İşte bundan dolayı onlar ihlâsa erdirilmiş kullardırlar.
In verse 158, it was said: وَجَعَلُوا بَيْنَهُ وَبَيْنَ الْجِنَّةِ نَسَبًا (And they have made up between Him and the Jinns some kinship). There are two explanations of this sentence. According to the first Tafsir, this is a description of the false belief held by the Mushriks of Arabia that the daughters of the chieftains of the Jinns are mothers of the angels. As if, God forbid, the daughters of the chieftains of the Jinns have marital relations with Allah Ta’ ala and, as a result of this bond, angels have come to exist. Hence, it appears in an exegetical narration when the Mushriks of Arabia declared angels to be the daughters of Allah, Sayyidna Abu Bakr 4 asked, "Who is their mother?" They said, "Daughters of the Jinns" (Tafsir ibn Kathir, p. 23, v. 4). But, this Tafsir leaves an unresolved difficulty behind: The verse is talking about the attribution of kinship between Allah Ta’ ala and the Jinns, while the marital relationship of a husband and wife is not based on kinship.
For this reason, another Tafsir that has been reported from Sayyidna Ibn ` Abbas, Hasan al-Basri and Dahhak seems to be weightier. According to this Tafsir, some of the people of Arabia also believed that, God forbid, Iblis was a brother to Allah Ta’ ala who was the creator of good while he was the creator of evil. Here, this very false belief has been refuted (please see Tafsir ibn Kathir, Tafsir al-Qurtubi and Tafsir Kabir).
Immediately next within verse 158 it was said: وَلَقَدْ عَلِمَتِ الْجِنَّةُ إِنَّهُمْ لَمُحْضَرُونَ 158) ', while the Jinns already know that they are bound to appear (before Him).' Here, 'they' could be referring to the kinds of Mushriks who took Jinns and Shaitans as equals of God, meaning thereby that the Jinns know that these Mushriks will appear before Allah Ta’ ala for being punished, and could also refer to the Jinns themselves. In this situation, the sense of the verse would come to be that 'the Shaitans and Jinns you have taken to be associated with Allah in one or the other form already know very well that they are going to face a terrible fate in the Hereafter. For example, Iblis is perfectly aware of his evil end. Now, someone who himself believes that he has to taste his punishment could hardly be the equal of God and taking him to be so would certainly be a gross lack of good sense.
Và bọn đa thần dựng ra chuyện giữa Allah và các vị Thiên Thần có mối quan hệ dòng tộc khi chúng đã khẳng định các vị Thiên Thần là con gái của Allah. Quả thật, các vị Thiên Thần biết chắc chắn rằng Allah sẽ triệu tập những kẻ đa thần cho việc xét xử và thanh toán chúng.
"Dan mereka adakan nasab antara Allah dengan jin. Dan sesungguhnya jin mengetahui bahwa mereka benar-benar akan diseret. Mahasuci Allah dari apa yang mereka sifatkan, kecuali hamba-hamba Allah yang dibersihkan." (Ash-Shaffat: 158-160).
(158) Orang-orang yang mempersekutukan Allah itu mene-tapkan adanya hubungan nasab antara Allah dengan jin, di mana mereka beranggapan bahwa sesungguhnya para malaikat adalah putri-putri Allah dan sesungguhnya ibu-ibu mereka adalah jin-jin perempuan! Padahal jin-jin itu nanti, sebagaimana telah diketahui, akan dihadirkan ke hadapan Allah سبحانه وتعالى untuk diberikan pembalasan. Jadi, mereka adalah hamba-hamba yang hina-dina. Kalau saja ada hubungan nasab antara Allah dengan mereka tentu mereka tidak diperlakukan demikian.
(159-160) ﴾ سُبۡحَٰنَ ٱللَّهِ ﴿ "Mahasuci Allah" Yang Maharaja lagi Mahaagung, Mahasempurna lagi Maha Penyantun dari apa-apa yang diungkapkan oleh kaum musyrikin berupa segala ungkapan yang menyebabkan kekafiran dan kemusyrikan mereka;
﴾ إِلَّا عِبَادَ ٱللَّهِ ٱلۡمُخۡلَصِينَ ﴿ "kecuali hamba-hamba Allah yang diberi ke-ikhlasan," di mana Allah tidak menyucikan diriNya dari apa yang mereka sifatkan bagiNya, karena mereka tidak menyifatiNya ke-cuali dengan apa-apa yang pantas dengan keagunganNya, maka dari itu mereka menjadi orang-orang yang dianugerahi keikhlasan.
Müşrikler, Yüce Allah ile gözle görülmeyen melekler arasında bir soy bağı olduğunu öne sürerek meleklerin Allah'ın kızları olduğunu iddia ettiler. Şüphesiz melekler, Yüce Allah'ın müşrikleri hesaba çekmek için hazır bulunduracağını bilmektedir.
Orang-orang musyrik menetapkan nasab antara Allah dengan malaikat yang mereka tidak lihat ketika mereka menyatakan bahwa para malaikat adalah anak-anak perempuan Allah. Adapun para malaikat maka mereka telah mengetahui bahwa Allah akan menghadirkan orang-orang musyrik untuk dihisab.
Nag-angkin ang mga tagapagtambal sa pagitan ni Allāh at ng mga anghel na nakatago sa kanila ng isang pagkakamag-anak nang naghaka-haka sila na ang mga anghel ay mga anak na babae ni Allāh. Talaga ngang nalaman ng mga anghel na si Allāh ay magpapadalo sa mga tagapagtambal para sa pagtutuos.
Gli idolatri insinuarono che tra Allāh e gli angeli invisibili vi fosse un rapporto di parentela, quando affermarono che gli angeli sono figlie di Allāh, e gli Angeli sapevano che Allāh avrebbe condotto gli idolatri al Rendiconto.
Les polythéistes ont inventé un lien de parenté entre Allah et les anges qu’ils ne peuvent pas voir, en prétendant qu’ils sont les filles d’Allah. Or les anges savent qu’Allah mènera les polythéistes à leur châtiment.
Mnogobošci vjeruju da između melekā i Allaha postoji srodstvo, a meleki znaju da će nevjernici biti dovedeni na Sudnji dan i da će biti u paklenoj vatri kažnjeni.
Los idólatras establecieron lazos de sangre entre Al-lah y los ángeles al afirmar que los ángeles eran hijas de Al-lah. Los ángeles sabían que los idolatras deberían presentarse ante Al-lah para responder por sus afirmaciones.
Allah je čist i daleko od onog kako o Njemu mnogobošci govore! Oni govore neprilične riječi, kažu da Allah ima dijete, saučesnika i tome slično.
Qu’Allah soit sanctifié et élevé au-dessus de ce que Lui attribuent les polythéistes comme progéniture, associé et autres attributs qui ne Lui conviennent pas.
Al-lah está libre de las descripciones que los idólatras hacen de Él, como cuando Le atribuyen hijos o iguales.
Mahasuci Allah lagi Mahatinggi dari apa yang disifatkan oleh kaum musyrikin kepada-Nya berupa anak, sekutu, dan hal lainnya yang tidak layak dengan keagungan-Nya.
Yüce Allah, müşriklerin çocuk, ortak ve benzeri gibi kendisine yakışmayan vasıfları yakıştırmasından münezzeh ve yücedir.
Nagpakawalang-kapintasan si Allāh at nagpakabanal Siya higit sa anumang inilalarawan sa Kanya ng mga tagapagtambal mula sa anumang hindi naaangkop sa Kanya – kaluwalhatian sa Kanya – na pagkakaroon ng anak, katambal, at iba pa roon,
Pure is Allah and exalted from what the idolaters describe Him with of that which does not befit Him, such as children, partners.
Gloria ad Allāh, esaltato al di sopra di come Lo descrivono gli idolatri, nei modi che non Gli si addicono, gloria Sua, attribuendoGli figli, soci o altro.
Vinh Quang và trong sạch thay cho Allah về những gì mà những kẻ đa thần đã qui cho Ngài rằng Ngài có con cái, có kẻ đối tác chia sẻ quyền năng và những điều bịa đặt khác.
Tranne i sinceri sudditi di Allāh, essi sono coloro che non descrivono Allāh L'Altissimo con ciò che non Gli si addice, gloria Sua, piuttosto Lo descrivono con gli attributi della Gloria e della Perfezione.
Except Allah’s chosen servants, as they do not describe Allah except with the qualities of majesty and perfection which are befitting for Him.
Los siervos escogidos de Al-lah no describen a Al-lah, salvo con las cualidades de majestad y perfección que Le corresponden.
Ngoại trừ, những bầy tôi chân thành của Allah, họ là những người không mô tả về Ngài ngoại trừ những gì thể hiện sự tối cao và vô song của Ngài.
maliban sa mga itinanging lingkod ni Allāh sapagkat tunay na sila ay hindi naglalarawan kay Allāh malibang naaangkop sa Kanya – kaluwalhatian sa Kanya – na mga katangian ng kapitaganan at pagkaganap.
Seuls les serviteurs élus d’Allah ne Lui attribuent que ce qui est majestueux et parfait.
Allah'ın ihlaslı kulları bundan müstesnadır. Şüphesiz onlar, Yüce Allah'ı ancak kendisine layık olan celal ve kemal sıfatlarıyla vasıflandırırlar.
A Božiji iskreni robovi ne govore o Gospodaru ono što ne priliči, nego Mu pripisuju uzvišena i savršena svojstva.
Kecuali hamba-hamba Allah yang terpilih, sesungguhnya mereka tidak menyifati Allah kecuali dengan apa yang layak bagi-Nya, yaitu berupa sifat-sifat keagungan dan kesempurnaan.
No One believes what the Idolators say except Those Who are even more misguided than They
Allah says, addressing the idolators:
فَإِنَّكُمْ وَمَا تَعْبُدُونَ - مَآ أَنتُمْ عَلَيْهِ بِفَـتِنِينَ - إِلاَّ مَنْ هُوَ صَالِ الْجَحِيمِ
(So, verily you and those whom you worship cannot lead astray, except those who are predestined to burn in Hell!) meaning, `the only ones who will believe what you say and follow your misguided ways of false worship are those who are more misguided than you and are created for Hell.'
لَهُمْ قُلُوبٌ لاَّ يَفْقَهُونَ بِهَا وَلَهُمْ أَعْيُنٌ لاَّ يُبْصِرُونَ بِهَا وَلَهُمْ ءَاذَانٌ لاَّ يَسْمَعُونَ بِهَآ أُوْلَـئِكَ كَالأَنْعَـمِ بَلْ هُمْ أَضَلُّ أُوْلَـئِكَ هُمُ الْغَـفِلُونَ
(They have hearts wherewith they understand not, and they have eyes wherewith they see not, and they have ears wherewith they hear not (the truth). They are like cattle, nay even more astray; those! They are the heedless ones.) (7:179). This is the parable of the people who follow the belief and ideas of Shirk, disbelief and misguidance, as Allah says:
إِنَّكُمْ لَفِى قَوْلٍ مُّخْتَلِفٍ - يُؤْفَكُ عَنْهُ مَنْ أُفِكَ
(Certainly, you have different ideas. Turned aside therefrom is he who is turned aside (by the decree of Allah).) (51:8-9) meaning, the one who is misled by it is the one who is turned aside.
The Place of the Angels and Their Ranks glorify Allah
Then Allah says, declaring the angels to be above the position attributed to them by those who disbelieved in them and told lies about them -- that they are the daughters of Allah --
وَمَا مِنَّآ إِلاَّ لَهُ مَقَامٌ مَّعْلُومٌ
(And there is not one of us (angels) but has his known place;) meaning, each one has his own place in the heavens and in the places of worship, which he does not overstep. Ad-Dahhak said in his Tafsir:
وَمَا مِنَّآ إِلاَّ لَهُ مَقَامٌ مَّعْلُومٌ
"(And there is not one of us (angels) but has his known place;) Masruq used to narrate that `A'ishah, may Allah be pleased with her, said, `The Messenger of Allah ﷺ said:
«مَا مِنَ السَّمَاءِ الدُّنْيَا مَوْضِعٌ إِلَّا عَلَيْهِ مَلَكٌ سَاجِدٌ أَوْ قَائِم»
(There is no place in the lower heaven without an angel standing or prostrating in it.) This is what Allah says:
وَمَا مِنَّآ إِلاَّ لَهُ مَقَامٌ مَّعْلُومٌ
(And there is not one of us (angels) but has his known place (or position))." It was reported that Ibn Mas`ud said, "In the heavens there is one heaven in which there is no space a hand span wide but there is the forehead or the foot of an angel on it. " Then he recited:
وَمَا مِنَّآ إِلاَّ لَهُ مَقَامٌ مَّعْلُومٌ
(And there is not one of us (angels) but has his known place;) Sa`id bin Jubayr similarly said:
وَإِنَّا لَنَحْنُ الصَّآفُّونَ
(And we (angels), we stand in rows.) means, we stand in rows to worship, as we have already seen in the Ayah
وَالصَّـفَّـتِ صَفَّا
(By those ranged in ranks (or rows)) Abu Nadrah said, "When the Iqamah had been given, `Umar, may Allah be pleased with him, would turn to face the people and say: `Make your rows straight, for Allah wants you to follow the ways of the angels.' Then he would say,
وَإِنَّا لَنَحْنُ الصَّآفُّونَ
(And verily, we stand in rows;) `Move back, O so-and-so, move forward, O so-and-so.' Then he would go forward and say `Allahu Akbar"' This was recorded by Ibn Abi Hatim and Ibn Jarir. In Sahih Muslim it is narrated that Hudhayfah, may Allah be pleased with him, said, "The Messenger of Allah ﷺ said,
«فُضِّلْنَا عَلَى النَّاسِ بِثَلَاثٍ: جُعِلَتْ صُفُوفُنَا كَصُفُوفِ الْمَلَائِكَةِ،وَجُعِلَتْ لَنَا الْأَرْضُ مَسْجِدًا، وَتُرْبَتُهَا طَهُورًا»
(We have been favored above mankind in three things: our rows have been made like the rows of the angels; the whole earth has been made a place of prayer for us; and its soil is a means of purification for us.)"
وَإِنَّا لَنَحْنُ الْمُسَبِّحُونَ
(And verily, we indeed are those who glorify.) means, `we stand in rows and glorify the Lord, praising Him, sanctifying Him and declaring Him to be above any faults or shortcomings. We are servants of Him and in need of Him, humbling ourselves before Him.'
The Quraysh wished that They could have a Reminder as had the Men of old
وَإِن كَانُواْ لَيَقُولُونَ - لَوْ أَنَّ عِندَنَا ذِكْراً مِّنَ الاٌّوَّلِينَ
لَكُنَّا عِبَادَ اللَّهِ الْمُخْلَصِينَ-
(And indeed they used to say: "If we had a reminder as had the men of old, we would have indeed been the chosen servants of Allah!") means, `they used to wish -- before you, O Muhammad, came to them -- that they would have someone to remind them about Allah and what happened in earlier times, and to bring them the Book of Allah.' This is like the Ayat:
وَأَقْسَمُواْ بِاللَّهِ جَهْدَ أَيْمَـنِهِمْ لَئِن جَآءَهُمْ نَذِيرٌ لَّيَكُونُنَّ أَهْدَى مِنْ إِحْدَى الاٍّمَمِ فَلَمَّا جَآءَهُمْ نَذِيرٌ مَّا زَادَهُمْ إِلاَّ نُفُوراً
(And they swore by Allah their most binding oath that if a warner came to them, they would be more guided than any of the nations (before them); yet when a warner came to them, it increased in them naught but flight (from the truth).) (35:42), and
أَن تَقُولُواْ إِنَّمَآ أُنزِلَ الْكِتَـبُ عَلَى طَآئِفَتَيْنِ مِن قَبْلِنَا وَإِن كُنَّا عَن دِرَاسَتِهِمْ لَغَـفِلِينَ - أَوْ تَقُولُواْ لَوْ أَنَّآ أُنزِلَ عَلَيْنَا الْكِتَـبُ لَكُنَّآ أَهْدَى مِنْهُمْ فَقَدْ جَآءَكُمْ بَيِّنَةٌ مِّن رَّبِّكُمْ وَهُدًى وَرَحْمَةٌ فَمَنْ أَظْلَمُ مِمَّن كَذَّبَ بِآيَـتِ اللَّهِ وَصَدَفَ عَنْهَا سَنَجْزِى الَّذِينَ يَصْدِفُونَ عَنْ آيَـتِنَا سُوءَ الْعَذَابِ بِمَا كَانُواْ يَصْدِفُونَ
(Lest you should say: "The Book was sent down only to two sects before us, and for our part, we were in fact unaware of what they studied." Or lest you should say: "If only the Book had been sent down to us, we would surely have been better guided than they." So now has come unto you a clear proof from your Lord, and a form of guidance and a mercy. Who then does more wrong than one who rejects the Ayat of Allah and turns away therefrom We shall requite those who turn away from Our Ayat with an evil torment, because of their turning away.) (6:156-157) Allah says here:
فَكَفَرُواْ بِهِ فَسَوْفَ يَعْلَمُونَ
(But they disbelieve therein, so they will come to know!) This is a definite and stern threat because of their disbelief in their Lord and their rejection of His Messenger .
وَلَقَدْ سَبَقَتْ كَلِمَتُنَا لِعِبَادِنَا الْمُرْسَلِينَ - إِنَّهُمْ لَهُمُ الْمَنصُورُونَ - وَإِنَّ جُندَنَا لَهُمُ الْغَـلِبُونَ - فَتَوَلَّ عَنْهُمْ حَتَّى حِينٍ - وَأَبْصِرْهُمْ فَسَوْفَ يُبْصِرُونَ أَفَبِعَذَابِنَا يَسْتَعْجِلُونَ فَإِذَا نَزَلَ بِسَاحَتِهِمْ فَسَآءَ صَبَاحُ الْمُنْذَرِينَ وَتَوَلَّ عَنْهُمْ حَتَّى حِينٍ
Ô polythéistes, vous et ce que vous adorez en dehors d’Allah
Vi, o bezbožnici, i oni kojima se klanjate, a ne Uzvišenom Allahu, nemoćni ste!
Ey müşrikler! Şüphesiz siz ve Allah'tan başka ibadet ettikleriniz,
Sesungguhnya kalian -wahai kaum musyrikin- dan apa yang kalian sembah selain Allah
"Maka sesungguhnya kamu dan apa-apa yang kamu sembah itu, sekali-kali tidak dapat menyesatkan terhadap Allah, kecuali orang-orang yang akan masuk neraka yang menyala." (Ash-Shaffat: 161-163).
(161-163) Maksudnya, sesungguhnya kalian, wahai orang-orang musyrik dan juga apa-apa yang kalian sembah selain Allah, tidak akan mampu memperdayakan dan menyesatkan seseorang kecuali orang yang telah ditetapkan Allah sebagai penghuni neraka yang menyala-nyala, yang padanya berlaku takdir ilahi. Maksud dari ini semua adalah menjelaskan ketidak-berdayaan mereka dan ketidakberdayaan sembahan-sembahan mereka untuk melakukan penyesatan terhadap seseorang, dan menjelaskan kemahasempur-naan kekuasaan Allah سبحانه وتعالى. Artinya, Maka janganlah kalian berambisi untuk menyesatkan hamba-hamba Allah yang disucikan dan go-longanNya yang beruntung.
Kaya tunay na kayo, O mga tagapagtambal, at ang anumang sinasamba ninyo bukod pa kay Allāh,
Voi – o idolatri – e ciò che adorate all'infuori di Allāh,
Entonces ustedes, idólatras, y aquello que adoran además de Al-lah.
161- Gerçek şu ki ne siz ne de ibadet ettikleriniz;
162- Hiçbiriniz (hiç kimseyi) Allah'a karşı azdırıp saptıramazsınız.
163- Ancak cehenneme girecek olanlar hariç.
161-163. Yani ey müşrikler! Siz de Allah ile birlikte ibadet ettiğiniz ilahlarınız da hiçbir kimseyi fitneye düşüremez ve saptıramazsınız. Allah’ın cehennemliklerden olacaklarına dair hüküm verdikleri ve haklarında ilâhî hükmün yürürlüğe konulduğu kimseler müstesnâdır.
Bundan maksat, hem kendilerinin, hem de uydurma ilâhlarının herhangi bir kimseyi saptırmaktan yana aciz olduklarını, Yüce Allah’ın kudretinin de kemal derecesinde olduğunu açıkça ifade etmektir.
Yani sizler, Allah’ın ihlâsa erdirilmiş kullarını ve kurtuluşa ermiş taraftarlarını saptırma ümidini asla taşımayın.
Quả thật, các ngươi - hỡi những tên đa thần - và những thần linh mà các ngươi thờ phượng ngoài Allah.
So you, O idolaters, and what you worship besides Allah.
No pueden desviar a nadie de la verdadera religión.
Các ngươi đừng hồng dụ dỗ một ai đi lạc khỏi tôn giáo Chân Chính.
non siete in grato di sviare nessuno dalla Giusta Religione.
Hindi kayo mga makapagpapaligaw ng isa man palayo sa relihiyon ng katotohanan,
Hiçbir kimseyi hak olan dinden saptıramazsınız.
n’égarerez personne de la religion de vérité.
You cannot misguide anyone from the true religion.
Tidak bisa menyesatkan siapa pun dari agama yang benar.
Dakle, nemoćni ste i ne možete nikog u zabludu odvesti.
Except one whom Allah has decreed is from the people of hell, as Allah will carry out His decree regarding him and so he will disbelieve and enter the fire. As for you and your gods, you do not have power over that.
Kecuali siapa yang telah Allah tetapkan bahwa dia termasuk penduduk neraka. Allah pasti melaksanakan ketetapannya, sehingga orang itu pun akan menjadi kafir dan masuk neraka. Adapun kalian dan sesembahan kalian maka semuanya tidak memiliki kekuasaan untuk itu.
Ancak Yüce Allah'ın, cehennem ehli olarak hükmettiği kimseler bundan müstesnadır. Şüphesiz Allah, o kimse hakkındaki hükmünü gerçekleştirir. O kimse Allah'a küfreder ve cehenneme girer. Ama siz ve ibadet ettikleriniz buna güç yetiremezsiniz.
Excepto aquel que Al-lah haya decretado que sea del pueblo del infierno, ya que Al-lah llevará a cabo Su decreto con respecto a él y así él no creerá y, por ende, entrará al fuego. En cuanto a ustedes y sus dioses, no tienen poder sobre eso.
Sauf ceux qu’Allah a décrété qu’ils seront les gens de l’Enfer. Allah exécutera alors Son décret et ils seront mécréants puis iront en Enfer. Quant à vous et vos divinités, vous n’avez pas le pouvoir d’émettre un tel décret et de l’exécuter.
Možete odvesti u zabludu samo onog kome je Allah, džellešanuhu, unaprijed znao da će preferirati stranputicu i da će zbog toga zaslužiti kaznu u paklenoj vatri. Allahovo znanje obuhvata budućnost, i shodno Svom savršenom znanju je to zapisao u Leuhi mahfuzu. A kad je riječ o vama i lažnim božanstvima kojima robujete, to nije u vašoj moći.
maliban sa sinumang itinadhana ni Allāh dito na ito ay kabilang sa mga maninirahan sa Apoy. Tunay na si Allāh ay nagpapatupad dito ng itinadhana Niya kaya tatanggi itong sumampalataya at papasok ito sa Apoy. Tungkol naman sa inyo at mga sinasamba ninyo, walang kakayahan para sa inyo laban doon.
Ngoại trừ những ai mà Allah đã định trước cho y là những người bạn của Hỏa Ngục. Những ai nằm trong sự tiền định của Allah về họ thì số phận của họ là bước vào trong Hỏa Ngục. Còn các ngươi và những thần linh mà các ngươi thờ phượng không có chút quyền lực gì trong sự việc đó cả.
Tranne chi Allāh ha condannato ad essere tra la Gente del Fuoco; in verità, Allāh applica il Suo decreto e così egli diventa miscredente ed entra nel Fuoco. Voi e coloro che adorate non avete alcun potere a riguardo.
164- Bizden herbirimizin mutlaka (gökte) bilinen bir makamı vardır.
165- Şüphesiz biz saf saf duranlarız.
166- Ve gerçekten biz tesbih edenleriz.
164. Bu buyruklarda meleklerin, müşriklerin onların haklarında söylediklerinden uzak oldukları, onların Yüce Allah’ın kulları olup bir göz açıp kapatacak kadarlık bir süre dahi olsa O’na karşı gelip isyan etmedikleri açıklanmaktadır. Yüce Allah’ın, kendisine olan emri uyarınca dışına çıkamadığı ve aşamadığı belli bir makam ve belli işleri görme konumu bulunmayan hiçbir melek yoktur. Onların ulûhiyete dair en ufak bir hak, yetki ve tasarrufları bulunmamaktadır.
165-166. “Şüphesiz Biz” Allah’a itaat ve O’na hizmet için “saf saf duranlarız. Ve gerçekten biz tesbih edenleriz.” Yüce Allah’ı kibriyasına yakışmayan her bir husustan takdis ve tenzih edenleriz.
Durum böyleyken onların Allah’ın ortakları olmaları nasıl uygun görülebilir? Yüce Allah, onların söylediklerinden pek yücedir, pek büyüktür.
Và các vị Thiên Thần khẳng định sự thờ phượng của họ hoàn toàn dành cho Allah, họ thật sự vô can với những gì mà bọn đa thần dựng đã khẳng định, họ nói: không một ai trong chúng tôi lại không có một vị trí được ấn định trong việc thờ phượng Allah và phục tùng Ngài.
Gli Angeli dissero, mostrando la loro sottomissione ad Allāh e la loro distanza da ciò che gli idolatri insinuavano: "Non vi è nessuno di noi che non abbia un compito chiaro e preciso nell'adorare Allāh e nell'esserGli obbediente."
Y los ángeles dijeron, sobre su servidumbre a Al-lah y su libertad de lo que afirmaban los idólatras: “No hay nadie entre nosotros que no tenga una posición conocida en la adoración y obediencia de Al-lah.
Les anges dirent, en guise d’affirmation de leur servitude à Allah et de désaveu de ce que prétendent les polythéistes: Il n’existe pas un ange parmi nous dont le mérite dans son adoration et son obéissance à Allah ne soit pas connu.
Para malaikat menjelaskan ubudiah mereka kepada Allah dan kebebasan mereka dari klaim kaum musyrikin dengan mengatakan,"Tidak satu pun dari kami kecuali mempunyai kedudukan yang jelas dalam urusan ibadah dan ketaatan kepada Allah.
"Tiada seorang pun di antara kami melainkan mempunyai kedudukan yang tertentu, dan sesungguhnya kami benar-benar bershaf-shaf. Dan sesungguhnya kami benar-benar bertasbih." (Ash-Shaffat: 164-166).
(164-166) Di sini terdapat penjelasan tentang kebersihan para Malaikat k dari apa yang dikatakan oleh kaum musyrikin tentang mereka, dan bahwasanya mereka adalah juga hamba-hamba Allah yang tidak pernah mendurhakaiNya sekejap mata pun. Tiada seorang pun di antara mereka melainkan mempunyai kedudukan dan tugas mengatur yang telah diperintahkan oleh Allah kepadanya, ia tidak akan melampaui atau melanggarnya, dan mereka juga sama sekali tidak mempunyai hak perintah.
﴾ وَإِنَّا لَنَحۡنُ ٱلصَّآفُّونَ ﴿ "Dan sesungguhnya kami benar-benar bershaf-shaf" dalam menaati Allah dan berbakti kepadaNya. ﴾ وَإِنَّا لَنَحۡنُ ٱلۡمُسَبِّحُونَ ﴿ "Dan sesungguhnya kami benar-benar bertasbih," menyucikan Allah dari apa-apa yang tidak pantas bagiNya. Kalau sedemikian adanya, maka bagaimana mereka pantas menjadi sekutu-sekutu bagi Allah? Mahasuci Allah.
Magsasabi ang mga anghel, na naglilinaw ng pagkaalipin nila kay Allāh at kawalang-ugnayan nila sa hinaka-haka ng mga tagapagtambal: "Walang kabilang sa amin na isa man malibang mayroon siyang isang katayuang nalalaman sa pagsamba kay Allāh at pagtalima sa Kanya.
And the angels said, stating their servitude to Allah and their being free of what the idolaters claimed: “There is nobody amongst us except that he has a known position in Allah’s worship and obedience.
Govoreći o tome da robuju Allahu i da nemaju ništa s tvrdnjama višebožaca, meleki reknu: “Svako od nas ima određeno mjesto i ulogu kad se radi o poslušnosti Allahu.”
Melekler, Allah'a karşı olan kulluklarını açıklayarak ve müşriklerin iddia ettiklerinden kendilerini aklayarak; "Bizim her birimizin Allah'a ibadet ve itaat etmede belli bir makamı ve yeri vardır." dediler.
And we declare Him pure of qualities and descriptions which do not befit Him”.
Şüphesiz Yüce Allah'ın ibadet ve itaatinde saf saf dizilen melekler biziz. Şüphesiz biz, Allah'ı kendisine layık olmayan sıfatlardan ve niteliklerden tenzih edenleriz.
“Mi smo prilikom ibadeta u redove poredani i slavimo Allaha. Njemu ne pripisujemo ono što Mu ne priliči od svojstava i naziva...”, reknu.
Tunay na kami, kaming mga anghel, ay talagang mga nakatayo sa mga hanay sa pagsamba kay Allāh at pagtalima sa Kanya. Tunay na kami ay talagang mga nagpapawalang-ugnayan kay Allāh sa anumang hindi naaangkop sa Kanya na mga katangian at mga paglalarawan."
Nous autres les anges sommes disposés en rangs lorsque nous adorons Allah et Lui obéissons et nous excluons qu’Allah détienne les attributs et les caractéristiques qui ne Lui conviennent pas.
Y nosotros, los ángeles, estamos parados en filas en la adoración y obediencia a Al-lah.
Sesungguhnya kami (para malaikat) berdiri berbaris dengan rapi dalam beribadah dan menaati Allah. Sesungguhnya kami juga menyucikan Allah dari apa yang tidak layak bagi-Nya dalam sifat-sifat-Nya."
Quả thật, - chúng tôi là những Thiên Thần - luôn đứng xếp thành hàng chỉnh tề trong việc thờ phượng Allah và tuân theo Ngài. Và quả thật, chúng tôi chưa hề nói sai lệch về những thuộc tính của Allah và những gì thuộc về Ngài.
– E, in verità, noi angeli ci solleviamo in schiere nell'adorare Allāh e nell'esserGli obbedienti; in verità, Noi glorifichiamo Allāh, ponendolo al di sopra degli attributi e delle descrizioni che non Gli si addicono.
Quả thật chúng tôi - những Thiên Thần - luôn đứng xếp thành hàng chỉnh tề trong việc thờ phượng Allah và phục tùng Ngài. Và quả thật, chúng tôi không bao giờ dám nói về Allah những gì không thuộc vê Ngài.
Y Lo declaramos puro de cualidades y descripciones que no Le correspondan”.
“I mi u safove poredani slavimo Allaha, pa negiramo sve što Mu ne priliči, i hvalimo Ga spominjući Njegova svojstva savršena”, kažu meleki.
A belief has it, that the ‘jinn’ are both the opponents and equals of God. But those who hold this belief are greatly misguided. They also think that the forces of evil are in the hands of the jinn and forces of righteousness are in the hands of the angels; both having the power to create trouble or bring success to anybody they like. Similarly, the Zoroastrians believe in the duality of the godhead. According to them, Yazdan is the god of righteousness and Aherman is the god of evil. Man, on the basis of his false assumptions, worships angels when angels themselves proclaim the greatness of the one and only God, at all times.
Les habitants polythéistes de la Mecque disaient avant que Muħammad ne soit envoyé comme Messager:*Si nous avions un livre semblable à celui des anciens, comme la Torah par exemple,*nous aurions adoré sincèrement Allah.Or ils mentent lorsqu’ils disent cela car lorsque Muħammad leur apporta le Coran, ils mécrurent en lui. Ils sauront alors ce qui les attend comme châtiment terrible le Jour de la Résurrection.
Sesungguhnya orang-orang musyrikin dari penduduk Makkah berkata sebelum Muhammad -ṣallallāhu 'alaihi wa sallam- diutus, “Seandainya kami memiliki kitab dari kitab-kitab terdahulu seperti Taurat, tentunya kami sudah mengikhlaskan ibadah kepada Allah.” Mereka dusta, Muhammad telah datang kepada mereka namun mereka malah kafir kepadanya. Mereka akan mengetahui apa yang mereka tunggu-tunggu, yaitu azab yang keras pada hari Kiamat.
Los idólatras de la gente de La Meca solían decir antes de que Mujámmad r fuera enviado: “Si tuviéramos un libro de los pueblos anteriores, como la Torá, habríamos adorado a Al-lah sinceramente”. Sin embargo, mienten sobre esto, ya que Mujámmad r les trajo el Corán, pero no creyeron en él. Así que pronto conocerán el castigo severo que les espera en el Día del Juicio.
Tunay na ang mga tagapagtambal kabilang sa mga mamamayan ng Makkah ay nagsasabi dati bago ng pagpapadala kay Muḥammad – basbasan siya ni Allāh at batiin ng kapayapaan: "Kung sakaling nagkaroon tayo ng isang kasulatan kabilang sa mga kasulatan ng mga sinauna gaya ng Torah, halimbawa, talaga sanang nagtangi tayo para kay Allāh ng pagsamba." Sila ay mga sinungaling hinggil doon sapagkat naghatid sa kanila si Muḥammad – basbasan siya ni Allāh at batiin ng kapayapaan – ng Qur'ān ngunit tumanggi silang sumampalataya rito, kaya malalaman nila ang naghihintay sa kanila na pagdurusang matindi sa Araw ng Pagbangon.
And the idolaters from the people of Makkah used to say before Muhammad (peace be upon him) was sent: “If we had a book of the previous people, such as the Torah for example, we would have worshipped Allah sincerely”. But they are lying in that, as Muhammad (peace be upon him) brought them the Qur’ān but they disbelieved in it. So soon they will know the severe punishment that is waiting for them on the day of judgment.
A bezbožnici su, prije nego što je Plemeniti Allah poslao Resulullaha, sallallahu alejhi ve sellem, iz neznanja govorili: "E da nam je prijašnja knjiga kao što je npr. Tevrat, onda bismo Allaha iskreno obožavali." Mada oni to lažu! Došao im je Muhammed, sallallahu 'alejhi ve sellem, sa Kur'anom pa su porekli. Znaće oni kakva ih nesnosna patnja čeka na Sudnjem danu.
Muhakkak Mekkeli müşrikler, Muhammed -sallallahu aleyhi ve sellem-'in peygamberliğinden önce şöyle diyorlardı: "Eğer bizim yanımızda bizden öncekilerin kitabı Tevrat gibi bir kitap olmuş olsaydı, biz ibadetlerimizi Allah'a halis kılardık." Hâlbuki onlar bu iddialarında yalancıdırlar. Ant olsun ki Muhammed -sallallahu aleyhi ve sellem- onlara Kur'an'ı getirmesine rağmen onu küfrettiler. Kıyamet gününde kendilerini bekleyen şiddetli azabı bilecekler.
Commentary
After having provided proofs of the basic beliefs of Islam, these verses now mention the obstinacy of the disbelievers. It has been said that, before the blessed appearance of the Holy Prophet ﷺ ، these people used to crave for the coming of some prophet from Allah, so that they could follow him. But, when he did come, they started confronting him with a posture of obstinacy and hostility. After that, the Holy Prophet has been comforted that he should not worry about the pain these people cause to him. The time was coming very soon when he will prevail, and his oppressors will be defeated and punished. That this will unfold comprehensively in the Hereafter is already settled, but in the mortal world too, Allah Ta’ ala showed the spectacle that, in every Jihad from the battle of Badr up to the conquest of Makkah, His blessed rasul came out victorious and his adversaries, disgraced.
"Sesungguhnya mereka benar-benar akan berkata, 'Kalau sekiranya di sisi kami ada sebuah dzikir dari orang-orang dahulu, benar-benar kami akan jadi hamba Allah yang dibersihkan.' Te-tapi mereka mengingkarinya; maka kelak mereka akan mengetahui. Dan sesungguhnya telah tetap janji Kami kepada hamba-hamba Kami yang menjadi rasul, yaitu sesungguhnya mereka itulah yang pasti mendapat pertolongan. Dan sesungguhnya tentara Kami itulah yang pasti menang. Maka berpalinglah kamu dari mereka sampai suatu ketika. Dan lihatlah mereka, maka kelak mereka akan melihat. Maka apakah mereka meminta supaya siksa Kami disegerakan. Maka apabila siksaan itu turun di halaman mereka, maka amat buruklah pagi hari yang dialami oleh orang-orang yang diperingatkan itu. Dan berpalinglah kamu dari mereka hingga suatu ketika. Dan lihatlah, maka kelak mereka juga akan melihat. Mahasuci Rabbmu Yang mempunyai keperkasaan dari apa yang mereka katakan. Dan kesejahteraan dilimpahkan atas para rasul. Dan segala puji bagi Allah, Rabb seru sekalian alam." (Ash-Shaf-fat: 167-178).
(167-170) Allah سبحانه وتعالى mengabarkan bahwa kaum musyrikin itu akan menampakkan angan-angan dan mengatakan, Kalau saja datang kepada kami pelajaran dan kitab seperti yang telah datang kepada orang-orang yang terdahulu, tentu kami pasti mengikhlas-kan ibadah hanya kepada Allah, bahkan kami pasti menjadi orang-orang yang tulus dengan sebenar-benarnya. Sesungguhnya mereka adalah dusta dalam hal ini, karena sesungguhnya kitab yang paling utama telah datang kepada mereka, namun mereka mengingkari-nya. Maka dengan demikian dapat diketahui bahwa mereka adalah orang-orang yang membangkang terhadap kebenaran. ﴾ فَسَوۡفَ يَعۡلَمُونَ ﴿ "Maka kelak mereka akan mengetahui" azab yang menimpa mereka.
(171-179) Dan mereka juga jangan mengira bahwa mereka di dunia akan menang, sebab ketetapan Allah سبحانه وتعالى sudah ditetapkan, tidak akan bisa ditolak dan tidak pula bisa diselisihi, bagi hamba-hambaNya, para rasul dan bala tentaranya yang beruntung, adalah bahwa merekalah yang menang terhadap orang-orang lainnya, merekalah yang mendapatkan pertolongan dari Rabb mereka de-ngan pertolongan yang sangat besar, di mana mereka dapat me-negakkan agamaNya. Ini adalah suatu berita gembira yang sangat agung bagi siapa saja yang menyifatkan dirinya sebagai tentara Allah, yaitu orang-orang yang kepribadiannya lurus (konsisten) dan berperang (berjihad) bersama pemimpin yang memerintah-kan untuk memerangi kaum musyrikin, maka dialah yang akan menang lagi mendapat pertolongan.
Kemudian Allah memerintah RasulNya supaya berpaling dari orang-orang yang bersikap keras kepala dan tidak mau menerima kebenaran. Sesungguhnya yang tersisa hanyalah menunggu turun-nya azab yang akan menimpa mereka. Maka dari itu Dia berfirman, ﴾ وَأَبۡصِرۡهُمۡ فَسَوۡفَ يُبۡصِرُونَ ﴿ "Dan lihatlah mereka, maka kelak mereka akan melihat," orang-orang yang akan ditimpa azab, sebab ia pasti menimpa me-reka. ﴾ فَإِذَا نَزَلَ بِسَاحَتِهِمۡ ﴿ "Maka apabila siksaan itu turun di halaman mereka." Artinya, menimpa mereka dan dekat dari mereka, ﴾ فَسَآءَ صَبَاحُ ٱلۡمُنذَرِينَ ﴿ "maka amat buruklah pagi hari yang dialami oleh orang-orang yang di-peringatkan itu." Sebab, ia adalah pagi hari yang penuh keburukan, siksaan, dan pemusnahan. Kemudian Allah mengulangi perintah berpaling dari mereka dan mengancam mereka dengan azab yang akan menimpa.
(180-182)0 Setelah Allah menyebutkan di dalam Surat ini banyak sekali perkataan-perkataan mereka yang sangat keji yang mereka lontarkan terhadapNya, maka Allah menyucikan diriNya dari perkataan-perkataan keji itu, seraya berfirman, ﴾ سُبۡحَٰنَ رَبِّكَ ﴿ "Mahasuci Rabbmu," artinya, Mahabebas dan Mahatinggi D i a ﴾ رَبِّ ٱلۡعِزَّةِ عَمَّا يَصِفُونَ ﴿ "Rabb Yang mempunyai keperkasaan," Yang tidak bisa dikalahkan, maka dari itu Dia menundukkan segala sesuatu, dan suci dari segala keburukan yang mereka sandangkan terhadapNya; ﴾ وَسَلَٰمٌ عَلَى ٱلۡمُرۡسَلِينَ ﴿ "dan kesejahteraan dilimpahkan atas para rasul," ka-rena keselamatan mereka dari dosa-dosa dan noda-noda dan se-lamatnya apa yang mereka sandangkan terhadap Pencipta langit dan bumi. ﴾ وَٱلۡحَمۡدُ لِلَّهِ رَبِّ ٱلۡعَٰلَمِينَ ﴿ "Dan segala puji bagi Allah Rabb seru sekalian alam." Alif dan lam ("al" pada al-hamdu) bermakna meliputi (lil istighrâq). Artinya, seluruh bentuk pujian dari berbagai sifat yang sempurna lagi agung dan perbuatan-perbuatan yang dengan-nya Dia mengatur semesta alam ini, melimpahkan berbagai nikmat kepada mereka, dan dengannya Dia melepaskan berbagai bencana dari mereka, serta mengendalikan mereka dalam segala gerak dan diam mereka dan dalam seluruh kondisi mereka. Semua itu adalah milik Allah سبحانه وتعالى. Jadi, Dia-lah Yang Maha Qudus (suci) dari segala kekurangan, Yang Terpuji dengan segala kesempurnaan, Yang Dicintai lagi Diagungkan. Para RasulNya sejahtera dan diucapkan selamat (salam sejahtera) atas mereka, dan bagi siapa yang meng-ikuti mereka dalam hal ini, maka dia memperoleh kesejahteraan di dunia dan akhirat, sedangkan bagi musuh mereka adalah kebina-saan dan bencana di dunia dan akhirat.
Selesailah Tafsir Surat ash-Shaffât, pada tanggal 6 Syawwal, tahun 1343 H[76], oleh penyusun dan penulisnya: Abdurrahman bin Nashir as-Sa'di.
Shalawat dan salam semoga terlimpahkan kepada Nabi Muhammad. Dan segala puji hanyalah bagi Allah yang dengan nikmatNya segala amal shalih dapat terselesaikan.[77] 9
– E, in verità, gli idolatri del popolo della Mekkah dicevano, prima della missione di Muħammed محمّد , pace e benedizione di Allāh su di lui ﷺ: "Se solo avessimo avuto uno dei libri precedenti, come ad esempio la Torāhالتّوراه , saremmo stati sinceri nei confronti di Allāh, adorandoLo", ma essi mentono nelle loro affermazioni: giunse loro Muħammedمحمّد , pace e benedizione di Allāh su di lui ﷺ, con il Coranoالقرآن, tuttavia lo rinnegarono. Conosceranno la punizione che li attende, nel Giorno del Giudizio.
167- Halbuki onlar (daha önce) şöyle diyorlardı:
168- “Eğer bizde de öncekilere verilen türden bir kitap olsa idi;
169- “Biz de elbette Allah’ın ihlâsa erdirilmiş kulları olurduk.”
170- Fakat (kendilerine gelince) onu inkar ettiler. Ama yakında bilecekler!
171- Andolsun peygamber olarak gönderilen kullarımıza tarafımızdan şu söz verilmiştir:
172- Zafere erdirilecek olanlar kesinlikle onlardır.
173- Ve bizim ordumuz elbette galip gelecektir.
174- O halde bir vakte kadar onlardan yüz çevir.
175- Onları gözle, çünkü onlar da yakında göreceklerdir.
176- Onlar azabımızı mı acele istiyorlar?
177- O azap onların yurtlarına inince, uyarılanların (ama iman etmeyenlerin) sabahı ne kötü olur!
178- Artık bir zamana kadar onlardan yüz çevir!
179- (Onları) gözle, çünkü onlar da yakında göreceklerdir.
180- İzzetin sahibi olan senin Rabbin, onların nitelendirmelerinden münezzehtir.
181- Gönderilmiş peygamberlere selâm olsun.
182- Âlemlerin Rabbi Allah’a da hamdolsun.
167-170. Yüce Allah, bu müşriklerin önceden açıkça temennide bulunarak:Öncekilere gelmiş bulunan zikir, öğüt ve kitaplar bize gelmiş olsa idi, biz de ihlâslı olarak Allah’a ibadet ederdik. Hatta gerçek anlamda ihlâsa erdirilmiş kimselerden olurduk, dediklerini haber vermektedir.
Ancak bu hususta onlar yalan söylemektedirler. İşte onlara kitapların en faziletlisi gelmiş bulunuyor. Ama onlar onu inkâr ettiler. Böylelikle onların hakka karşı bile bile karşı çıkan kimseler oldukları da anlaşılmış olmaktadır.“Ama yakında” azap onları gelip bulduğunda “bilecekler!”
171-175. Bunlar, dünyada galip geleceklerini zannetmesinler. Aksine hiçbir şekilde geri çevrilemeyen ve muhalefet olunamayan, Allah’ın peygamber kulları ve kurtuluşa eren orduları lehine verilmiş bir sözü vardır: Muhakkak onlar, başkalarına galip gelecekler, Rableri tarafından pek şerefli bir yardım ve zafere mazhar olacaklardır. Bununla dinlerini dimdik ayakta tutacak ve dinlerini uygulama imkânı bulacaklardır.
Bu, “Allah’ın ordusu” olma vasfını taşıyanlara verilmiş ilâhî bir müjdedir. Bu da davranışları ve halleri istikamet üzere olmakla, Allah’ın kendileri ile savaşılmasını emrettiği kimselerle savaşanlar arasında bulunmakla olur. İşte böyleleri galip gelecekler ve Allah’ın yardımına mazhar olacaklardır.
Daha sonra Yüce Allah, peygamberine karşı koyan ve hakkı kabul etmeyen kimselerden yüz çevirmesini emretmekte, geriye artık onların başına inecek olan azabı beklemekten başka bir şey kalmadığını bildirmektedir. Bundan dolayı da şöyle buyurmaktadır:“Onları gözle, çünkü onlar da” ibretli cezanın kimin başına geleceğini “yakında göreceklerdir.” Şüphesiz ki bu azap, onların başına gelecektir.
176-177. “Onların alanlarına” yani onların üzerine ve onlara yakın bir yere azabımız “inince uyarılanların (ama iman etmeyenlerin) sabahı ne kötü olur!” Çünkü bu, kötü bir sabah olacaktır. Cezanın ve toptan imha edilmenin gerçekleştiği bir sabah olacaktır.
178-179. Bu buyruklarla onlardan yüz çevirme emri ve azabın gerçekleşeceği tehdidi tekrarlanmaktadır.
Bu sûrede müşriklerin, Yüce Allah’ı nitelendirdikleri pek çirkin vasıfların bir çoğu zikredildiğinden dolayı Yüce Allah, kendi zatını bunlardan tenzih ederek şöyle buyurmaktadır:
180-181. “İzzetin sahibi” gerçek aziz, her şeyi emrine mahkum eden ve kendisini nitelendirdikleri her türlü kötülükten yüce olan “Rabbin, onların nitelendirmelerinden münezzehtir. Gönderilmiş peygamberlere selâm olsun.” Çünkü onlar, günahlardan ve kusurlardan yana selâmettedirler. Ayrıca yeri ve gökleri yoktan var eden o yüce Zatı nitelendirmeleri de şirkten yana selâmettedir, uzaktır.
182. “Âlemlerin Rabbi Allah’a da hamdolsun.” Yani bütün hamd türleri O’nundur. O, bütün alemleri kendisi ile görüp gözettiği, üzerlerine pek çok nimetleri ihsan ettiği, onlardan türlü musibetleri uzaklaştırdığı, bütün hareketlerinde, sükûnlarında ve her hallerinde işlerini çekip çevirdiği bütün fiillerinde, her türlü kâmil ve azametli sıfatlarında hamd, Yüce Allah’a aittir. Bunları yalnız O, gerçekleştirir. O bakımdan her türlü eksiklikten mukaddes ve münezzeh, bütün kemâl sıfatları dolayısı ile hamde layık olan, sevilen ve tazim olunan yalnız O’dur. O’nun peygamberleri de kusurlardan uzaktırlar. Hem onlara hem de bu hususta onlara uyanlara selam ve selamet Dünyada da âhirette de onlar esenliktedirler. O’nun düşmanları ise dünyada da âhirette de helâk ve yok olmaya mahkûmdurlar.
Saffât Sûresi’nin tefsiri burada sona ermektedir.
Selâm olsun Muhammed’e!
Bütün hayırlı işlerin nimeti ile tamamlandığı Yüce Allah’a da hamdolsun.
Quả thật, những tên đa thần thuộc thị dân Makkah đã thường nói trước khi Muhammad - cầu xin Allah ban bình an cho Người - nhận lãnh sứ mạng Thiên Sứ: "Nếu chúng tôi có được một Kinh Sách từ những quyển Kinh Sách ở thời trước như Kinh Tawrah (Cựu Ước) chẳng hạn thì chúng tôi đã thành thờ phượng Allah". Tuy nhiên, chúng là những kẻ nói dối về điều đó, bởi quả thật, Thiên Sứ Muhammad - cầu xin Allah ban bình an cho Người - đã mang Thiên Kinh Qur'an đến cho chúng nhưng chúng đã phủ nhận Nó. Bởi vậy, chúng sẽ sớm biết những gì đang chờ đợi chúng từ sự trừng phạt thật khủng khiếp của Ngày Phán Xét.
Şüphesiz Mekkeli müşrikler, Muhammed -sallallahu aleyhi ve sellem-'in peygamberliğinden önce şöyle diyorlardı: "Eğer bizim yanımızda bizden öncekilerin kitabı Tevrat gibi bir kitap olmuş olsaydı, biz ibadetlerimizi Allah'a halis kılardık." Hâlbuki onlar, bu iddialarında yalancıdırlar. Ant olsun ki Muhammed -sallallahu aleyhi ve sellem- onlara Kur'an'ı getirmesine rağmen onu küfrettiler. Kıyamet gününde kendilerini bekleyen şiddetli azabı bilecekler.
– E, in verità, gli idolatri del popolo della Mekkah dicevano, prima della missione di Muħammed محمّد , pace e benedizione di Allāh su di lui ﷺ: "Se solo avessimo avuto uno dei libri precedenti, come ad esempio la Torāhالتّوراه , saremmo stati sinceri nei confronti di Allāh, adorandoLo", ma essi mentono nelle loro affermazioni: giunse loro Muħammedمحمّد , pace e benedizione di Allāh su di lui ﷺ, con il Coranoالقرآن , tuttavia lo rinnegarono. Conosceranno la punizione che li attende, nel Giorno del Giudizio.
Quả thật, những tên đa thần thuộc thị dân Makkah đã thường nói trước khi Muhammad - cầu xin Allah ban bình an cho Người - nhận lãnh sứ mạng Thiên Sứ: "Nếu chúng tôi có được một Kinh Sách từ những quyển Kinh Sách ở thời trước như Kinh Tawrah (Cựu Ước) chẳng hạn thì chúng tôi đã thành thờ phượng Allah". Tuy nhiên, chúng là những kẻ nói dối về điều đó, bởi quả thật, Thiên Sứ Muhammad - cầu xin Allah ban bình an cho Người - đã mang Thiên Kinh Qur'an đến cho chúng nhưng chúng đã phủ nhận Nó. Bởi vậy, chúng sẽ sớm biết những gì đang chờ đợi chúng từ sự trừng phạt thật khủng khiếp của Ngày Phán Xét.(Qur'an). Bởi vậy, họ sẽ sớm biết những gì đang chờ đợi họ là một sự trừng phạt thật khủng khiếp ở Ngày Phán Xét.
– E, in verità, gli idolatri del popolo della Mekkah dicevano, prima della missione di Muħammed محمّد , pace e benedizione di Allāh su di lui ﷺ: "Se solo avessimo avuto uno dei libri precedenti, come ad esempio la Torāhالتّوراه , saremmo stati sinceri nei confronti di Allāh, adorandoLo", ma essi mentono nelle loro affermazioni: giunse loro Muħammedمحمّد , pace e benedizione di Allāh su di lui ﷺ, con il Coranoالقرآن, tuttavia lo rinnegarono. Conosceranno la punizione che li attende, nel Giorno del Giudizio.
A bezbožnici su, prije nego što je Plemeniti Allah poslao Resulullaha, sallallahu alejhi ve sellem, iz neznanja govorili koješta: "E da nam je prijašnja knjiga kao što je npr. Tevrat, onda bismo Allaha iskreno obožavali." Mada oni to lažu! Konačno došao im je Muhammed, sallallahu 'alejhi ve sellem, sa Kur'anom pa su porekli. Znaće oni kakva ih nesnosna patnja čeka na Sudnjem danu.
The sense of 'the victory of the people of Allah'
In verses 171-173, it was said: وَلَقَدْ سَبَقَتْ كَلِمَتُنَا لِعِبَادِنَا الْمُرْسَلِينَ إِنَّهُمْ لَهُمُ الْمَنصُورُونَ وَإِنَّ جُندَنَا لَهُمُ الْغَالِبُونَ (And Our Word has already gone ahead in favor of Our servants - the messengers - they are the ones who will have Allah's support, and verily it will be Our army that prevails). The sense of these verses is that it stands predetermined with Allah that His chosen servants, that is, the prophets would be the ones to prevail. This may raise a difficulty, for in the mortal world, some prophets did not. For an answer to this, it could be said that the majority of prophets consists of the noble souls whose people belied them and met their punishment while they were kept safe from it. There are only a few among the blessed prophets who, though, could not prevail outwardly and physically right up to the end of their tenure in this world, but they always enjoyed ascendancy in the field of logic and argument, and the ultimate intellectual victory remained always theirs. However, the physical traces of this ascendancy were - due to some consideration of wisdom, such as a trial, or its likes - deferred until the Hereafter. Hence, as said by sage Thanavi, it is like the case of a highway robber, who starts harassing a high appointee of the state while on his journey. But, this appointee would never, by virtue of his God-given intellectual sobriety, stoop to the low-down robber, until he reaches the capital of his state where the robber will be seized and punished. Therefore, simply due to this temporary ascendancy, neither can we call that robber an authority, nor that authority a subject. In fact, given the true state of affairs, that robber - despite this temporary ascendancy - is still a subject, while that man of authority - despite his temporary lack of ascendancy - is still the authority he had been all along. Sayyidna Ibn ` Abbas رضی اللہ تعالیٰ عنہما has expressed this more briefly and lucidly by saying: اَن لَّم یُنصَروا فِی الدُّنِیَا یُنصرُا فِی الاٰخرِۃِ (Those who' are not helped to ascend in the present world are helped to ascend in the Hereafter) - Bayan-ul- Qur’ an, the Tafsir of Surah al-Ma'idah (5).
But, it should always be borne in mind that no group of people achieves this supremacy or ascendancy, whether in the present world or in the Hereafter, simply by having particular racial traits, or by belonging to a religion only in name. In fact, this actually happens only when every human being makes himself a member of 'the army of Allah.' It necessarily implies that he or she should be committed to the obedience of Allah in every department of life as the objective of his or her life. Here, the word: جُندَنَا (Our army) is telling us very clearly that the person who embraces Islam will have to enter into a solemn pledge to devote his or her entire life in waging a struggle against the forces of self and Satan - and his or her supremacy, whether material or moral, whether in this world or in the Hereafter, depends on this condition.
In verse 177, it was said: فَإِذَا نَزَلَ بِسَاحَتِهِمْ فَسَاءَ صَبَاحُ الْمُنذَرِينَ (So, when it descends in their courtyard, then, evil with be the dawn of the warned). The word: سَاحَۃُ (sahah) appearing in this verse literally means a courtyard, and the expression: نَزَلِ بِسَاحَتِہٖ (nazala bisahatihi: descended in his courtyard) is an Arabic idiom that denotes the appearance of a calamity face to face, while the time of morning has been specified, as an attack would usually come at that hour among the people of Arabia. This also used to be the practice with the Holy Prophet ﷺ that, should he reach the territorial jurisdiction of some enemy at the time of night, he used to postpone his attack until the morning (Mazhari). According to Hadith narrations, when the Holy Prophet ﷺ attacked the fort of Khaibar during the morning hours, he said: اللہ اکبر، خربت حیبر، انّا اذا نزلنا قوم فساء صباح المنذرین (Allahu Akbar, Khaibar is destroyed. Verily, when we descend on the courtyard of a people, the morning of those who had been already warned is too bad).
The Promise of Victory and the Command to turn away from Idolators
Allah says,
وَلَقَدْ سَبَقَتْ كَلِمَتُنَا لِعِبَادِنَا الْمُرْسَلِينَ
(And, verily, Our Word has gone forth of old for Our servants, the Messengers,) meaning, it has already been stated in the first decree that the Messengers and their followers will ultimately prevail in this world and the Hereafter. This is like the Ayah:
كَتَبَ اللَّهُ لاّغْلِبَنَّ أَنَاْ وَرُسُلِى إِنَّ اللَّهَ قَوِىٌّ عَزِيزٌ
(Allah has decreed: "Verily, it is I and My Messengers who shall be the victorious." Verily, Allah is All-Powerful, Almighty.) (58:21), and
إِنَّا لَنَنصُرُ رُسُلَنَا وَالَّذِينَ ءَامَنُواْ فِى الْحَيَوةِ الدُّنْيَا وَيَوْمَ يَقُومُ الاٌّشْهَـدُ
(Verily, We will indeed make victorious Our Messengers and those who believe in this world's life and on the Day when the witnesses will stand forth.) (40:51).
وَلَقَدْ سَبَقَتْ كَلِمَتُنَا لِعِبَادِنَا الْمُرْسَلِينَ - إِنَّهُمْ لَهُمُ الْمَنصُورُونَ
(And, verily, Our Word has gone forth of old for Our servants, the Messengers, that they verily would be made triumphant,) meaning, `in this world and in the Hereafter, as We have already stated that they would prevail over their people who disbelieved in them and went against them, and how Allah destroyed the disbelievers and saved His believing servants. '
وَإِنَّ جُندَنَا لَهُمُ الْغَـلِبُونَ
(And that Our hosts they verily would be the victors.) means, that they would ultimately prevail.
فَتَوَلَّ عَنْهُمْ حَتَّى حِينٍ
(So turn away from them for a while,) means, `bear their annoyance with patience and wait until an appointed time, when We shall cause you to prevail and will grant you victory.'
وَأَبْصِرْهُمْ فَسَوْفَ يُبْصِرُونَ
(And watch them and they shall see!) means, `watch them and see what will happen to them by way of punishment for their opposition towards you and their disbelief in you.' Allah said, as a threat and a warning,
فَسَوْفَ يُبْصِرُونَ
(and they shall see!). Then Allah says:
أَفَبِعَذَابِنَا يَسْتَعْجِلُونَ
(Do they seek to hasten on Our torment) meaning, `they seek to hasten on the punishment because they disbelieve in you, and Allah is angry with them because of that and will make them suffer the consequences, and because of their disbelief and stubbornness, He will hasten on the punishment.'
فَإِذَا نَزَلَ بِسَاحَتِهِمْ فَسَآءَ صَبَاحُ الْمُنْذَرِينَ
(Then, when it descends in their courtyard, evil will be the morning for those who had been warned!) means, when the punishment comes down to the place where they are, terrible will be the day of their punishment and destruction. As-Suddi said:
فَإِذَا نَزَلَ بِسَاحَتِهِمْ
(Then, when it descends in their courtyard,) means, in their homes;
فَسَآءَ صَبَاحُ الْمُنْذَرِينَ
(evil will be the morning for those who had been warned!) means, how terrible that morning will be for them. It was reported in the Two Sahihs that Anas, may Allah be pleased with him, said, "On the morning of Khaybar, when the people came out with their tools (to go about their daily work) and saw the (Muslim) army, they went back and said, `Muhammad by Allah! Muhammad and the army!' The Prophet said:
«اللهُ أَكْبَرُ، خَرِبَتْ خَيْبَرُ، إِنَّا إِذَا نَزَلْنَا بِسَاحَةِ قَوْمٍ فَسَاءَ صَبَاحُ الْمُنْذَرِين»
(Allahu Akbar! Khaybar has been destroyed. Then, when it descends in the courtyard of any people, evil will be the morning for those who had been warned!)"
وَتَوَلَّ عَنْهُمْ حَتَّى حِينٍ وَأَبْصِرْ فَسَوْفَ يُبْصِرُونَ-
(So turn away from them for a while, and watch and they shall see!) This is a reiteration of the command stated above. And Allah knows best.
Ant olsun ki resullerimiz hakkında daha önceden Allah'ın onlara hüccet ve kuvvet lütfu ile düşmanlarına karşı muzaffer kılacakları sözü yerine gelmiştir. Şüphesiz zafer, Allah'ın kelimesi en üstün olması için Allah yolunda savaşan ordularımız içindir.
Riječ Allahova, koja se mora provesti i koju niko ne može odbiti, o Božijim poslanicima davno je rečena, da će protiv neprijatelja svojih biti pomognuti time što ih je Uzvišeni darovao snagom i argumentima i da je pobjeda Božijoj vojsci neminovna, kako bi Njegova riječ bila gornja.
Notre Parole qui ne peut être contestée, a déjà décrété que Nos messagers seront secourus contre leurs ennemis par l’argument et la force accordée par Allah et que la victoire sera du lot de Nos soldats qui combattent pour la cause d’Allah afin que la parole d’Allah soit la plus haute.
And victory is for My army which fights in My way, so that My word is the highest.
Sungguh, ketetapan Kami untuk rasul-rasul Kami telah diputuskan sebelumnya bahwa mereka pasti akan diberikan kemenangan dalam menghadapi musuh-musuh mereka dengan hujah dan kekuatan yang Allah berikan kepada mereka, dan bahwa sesungguhnya kemenangan akan diberikan kepada bala tentara Kami yang berjuang di jalan Allah agar kalimat Allah menjadi yang tertinggi.
y 172. La palabra de Al-lah concedida a Sus mensajeros, que nadie puede modificar ni refutar, ya ha sido transmitida en cuanto a que serán ayudados contra sus enemigos a través de la prueba y la fuerza con las que los ha favorecido.
– 173 La Nostra promessa è stata fatta ai Nostri messaggeri che saranno loro a prevalere sui loro nemici, in seguito alle inequivocabili prove e alla forza che Allāh ha loro concesso, e la vittoria sarà dei Nostri soldati che combattono per la causa di Allāh affinché la Parola di Allāh sia suprema.
Và quả thật Lời Phán của TA đã được mặc khải cho các vị Thiên Sứ của TA. Họ thực sự luôn được sự giúp đỡ của Allah trước kẻ thù của họ bằng những chứng cớ và sức mạnh. Quả thật, sự chiến thắng thuộc về các quân lính của TA (Allah), những người mà họ chiến đấu cho con đường chính nghĩa của Allah để giơ cao lời phán của Allah.
Talaga ngang nauna ang salita ni Allāh para sa mga sugo Niya na sila ay mga iaadya laban sa mga kaaway nila sa pamamagitan ng minagandang-loob Niya sa kanila na katwiran at lakas, at na ang pananaig ay ukol sa mga kawal Niya na nakikipaglaban sa landas Niya upang ang salita ni Niya ay maging ang pinakamataas.
Rečeno je da će kraj biti u njihovu korist, i da će oni i njihovi sljedbenici pobijediti, i da će im Allah, Znalac svih tajni, pomoći dajući im neoborive dokaze i snagu, te će Allahova riječ biti gornja.
– 173 La Nostra promessa che è stata fatta ai Nostri messaggeri, ovvero che saranno loro a prevalere sui loro nemici, in seguito alle inequivocabili prove e alla forza che Allāh ha loro concesso, e la vittoria sarà dei Nostri soldati che combattono per la causa di Allāh affinché la Parola di Allāh sia suprema.
– 173 La Nostra promessa che è stata fatta ai Nostri messaggeri, che saranno loro a prevalere sui loro nemici, in seguito alle inequivocabili prove e alla forza che Allāh ha loro concesso, e la vittoria sarà dei Nostri soldati che combattono per la causa di Allāh affinché la Parola di Allāh sia suprema.
Već smo rekli Našim poslanicima da će oni biti potpomognuti protiv njihovih neprijatelja argumentima i snagom, i da će Naša vojska koja se bori da Naša riječ bude gornja - pobijediti na kraju.
La victoria es para Su ejército que pelea en Su camino, para que la palabra de Al-lah sea la más alta.
Así que apártate, Mensajero, de estos obstinados idólatras por un tiempo que solo Al-lah sabe, hasta que llegue el momento de su castigo.
Zato se, Božiji Poslaniče, okreni od onih koji ne vjeruju i odbijaju se povinovati Bogu, sve dok ne istekne vrijeme koje im je Sveznajući Allah odredio, tj. dok ne dođe vrijeme da budu kažnjeni!
Ô Messager, détourne-toi de ces polythéistes obstinés pendant durée que seul Allah connaît, jusqu’à ce que le moment de les châtier arrive.
Dunque ignora, o Profeta, questi ostinati idolatri per un periodo che solo Allāh conosce, finché non giungerà il momento della loro punizione.
Ey Resul! Bu inatçı müşriklerden, Allah'ın bildiği onlara azap edilme vakitleri gelinceye kadar yüz çevir.
Oleh sebab itu, berpalinglah -wahai Rasul- dari orang-orang musyrik yang menentang hingga masa yang Allah ketahui, yaitu sampai waktu datangnya azab kepada mereka.
So turn away, O Messenger, from these stubborn idolaters until a time which Allah knows, until the time of their punishment comes.
Kaya umayaw ka, O Sugo, palayo sa mga tagapagtambal na nagmamatigas na ito hanggang sa isang yugtong nalalaman ni Allāh hanggang sa dumating ang oras ng pagdurusa nila.
Bởi thế, Ngươi - hỡi Thiên Sứ - hãy tạm tránh xa những kẻ đa thần ngoan cố này một thời gian cho đến khi nào sự trừng phạt được ấn định cho chúng ập tới. Đó là thời điểm chỉ có Allah mới biết rõ về nó.
Ngươi hãy nhìn bọn họ mà xem khi sự trừng phạt giáng lên họ thì họ liền nhận thức, tiếc là sự nhận thức lúc đó không còn lợi ích gì nữa.
Lihatlah kepada mereka manakala azab turun menimpa mereka, mereka akan membuka mata mereka pada saat hal itu tidak lagi berguna bagi diri mereka.
E osservali quando saranno afflitti dalla punizione, essi vedranno quando vedere non sarà più utile.
Y míralos cuando el castigo caiga sobre ellos, porque ellos mismos verán que no saldrán beneficiados.
Onlara azap ineceği zaman gözetle. Görmelerinin fayda vermeyeceği vakit görecekler.
I posmatraj, pomno prateći na kakve će ih muke Svemogući Allah staviti, ali oni onda kada toga budu svjesni, to im od koristi neće biti.
Regarde-les lorsque le châtiment s’abattra sur eux et eux-mêmes verront, même si cette vue ne leur sera d’aucune utilité.
In ancient times, when the Arabs heard that the Jews and other peoples had rejected their prophets, they used to proudly say, ‘These people are unfortunate. If a prophet had come to us, we would have appreciated him and supported him.’ But, when God did send a prophet among them, they rejected him just as others had rejected their prophets. The Truth which affects others is readily seen by a man, but the Truth which affects him personally, seldom catches his eye. Throughout history, people have ignored the call of the preachers of Truth. They forget that the preachers of Truth endeavour to spread God’s word which will in any case reign supreme, however much the unbelievers may oppose them.
And look at them when the punishment comes upon them, for they themselves will see when seeing will not benefit.
Tumingin ka sa kanila kapag bumababa sa kanila ang pagdurusa sapagkat makikita nila kapag hindi magpapakinabang sa kanila ang isang pagkakita.
Kaya ba nagmamadali ang mga tagapagtambal na ito sa pagdurusang dulot ni Allāh?
Há những tên đa thần này hối thúc sự trừng phạt của Allah mau đến với chúng ư?!
¿Acaso estos idólatras buscan acelerar el castigo de Al-lah?
Ces polythéistes veulent-ils hâter le châtiment d’Allah ?
Then do these idolaters hastily seek the punishment of Allah?
Questi idolatri affrettano forse la punizione di Allāh?!
Pa zar višebošci požuruju da ih stigne Allahova kazna?
Bu müşrikler Allah'ın azabının gelmesi için acele mi ediyorlar?
Apakah orang-orang musyrikin itu meminta disegerakannya azab Allah?
Quando la punizione di Allāh li colpirà, che infausto sarà il loro mattino!
Then when Allah’s punishment comes upon them, what a bad morning will theirs be!
Lorsque le châtiment d’Allah s’abattra sur eux un matin, ce sera certainement un mauvais matin pour eux.
Cuando el castigo de Al-lah les sobrevenga, ¡qué mala mañana será para ellos!
I osvanut će zasigurno jutro u kojem će ih kazna stići, a grozno će to jutro biti!
Zira Allah'ın azabı onların üzerine indiği zaman onların sabahı ne kötü bir sabah olur!
Bila azab Allah turun menimpa mereka, maka pagi mereka adalah pagi hari yang paling buruk.
Ngunit kapag bumaba ang pagdurusang dulot ni Allāh sa kanila, kay saklap na umaga ang umaga nila!
Bởi thế, khi hình phạt của Allah được giáng xuống họ vào một buổi hừng đông thì quả thật đó là một buổi sáng tồi tệ nhất đồi với họ.
Bởi thế, Ngươi - hỡi Thiên Sứ - tạm bỏ mặc chúng một thời gian cho đến khi thời khắc đã được Allah ấn định sự trừng phạt dành cho chúng.
E non curarti di loro, o Profeta, finché Allāh non decreterà la loro punizione.
And turn away, O Messenger, from them when Allah decides their punishment.
Zato se, Vjerovjesniče, okreni od mnogobožaca sve dok ne istekne vrijeme koje im je Sveznajući Allah dao, tj. dok ne nastupi vrijeme kazne!
Ey Resul! Allah'ın onlar hakkında azap hükmünü vereceği zamana kadar onlardan uzak dur.
Ô Messager, détourne-toi d’eux jusqu’à ce qu’Allah décide de les châtier.
Berpalinglah kamu wahai Rasul dari mereka sehingga Allah memutuskan untuk mengazab mereka.
Y apártate de ellos, Mensajero, cuando Al-lah decida su castigo.
Umayaw ka, O Sugo, palayo sa kanila hanggang humusga si Allāh ng pagdurusa nila.
Tumingin ka sapagkat titingin ang mga ito sa dadapo sa kanila na pagdurusang dulot ni Allāh at parusa Niya.
Ngươi hãy nhìn xem sự trừng phạt giáng lên chúng. Rồi đây chúng sẽ nhìn thấy khi mà sự nhìn thấy của chúng trở nên vô ích đối với chúng.
Y observa, porque esta gente verá el castigo de Al-lah que viene sobre ellos.
Lihatlah, niscaya mereka juga akan melihat azab dan hukuman Allah yang akan menimpa mereka.
I posmatraj, Vjerovjesniče, pomno prateći na kakve će ih strašne muke Svemogući Allah staviti.
Puis observe et eux-mêmes verront le châtiment et la punition d’Allah s’abattre sur eux.
Osservali quando vedranno la punizione e il tormento di Allāh che li affliggerà.
Başlarına geleceğini gözetle. Onlar da çok yakında başlarına gelecek olan Allah'ın azabını ve cezasını göreceklerdir.
And look, for these people will see the punishment and punishment of Allah that comes upon them.
Ô Muħammad, que ton Seigneur, le Seigneur de la force, soit sanctifié et élevé au-dessus des attributs péjoratifs dont L'affublent les polythéistes.
Lungi il tuo Dio – o Muħammed – Dio della Potenza, dalle infime caratteristiche che Gli attribuiscono gli idolatri.
Ey Muhammed! Kuvvet sahibi Rabbin, müşriklerin vasıflandırdığı noksanlık sıfatlarından yüce ve münezzehtir.
Mahasuci Tuhanmu -wahai Muhammad-, Dialah Tuhan Mahakuat lagi Mahatinggi dari sifat-sifat kekurangan yang disandarkan kaum musyrikin kepada-Nya.
Muhammede, neka je slavljen i veličanstven Allah, Gospodar tvoj, Gospodar veličine, slave i dostojanstva, i neka je vrlo visoko iznad svega što o Njemu iznose neprijatelji vjere, koji Mu pripisuju manjkavosti!
O Muhammad, exhalt your Lord declaring his glorification, the Lord of Honour, and exalt Him above the qualities of deficiency the idolaters describe Him with.
Nagpakawalang-kapintasan ang Panginoon mo, O Muḥammad, ang Panginoon ng Lakas, at nagpakabanal Siya higit sa anumang ipinanlalarawan sa Kanya ng mga tagapagtambal na mga katangian ng kakulangan.
Mujámmad, exalta a tu Señor glorificándolo, el Señor del Honor, y engrandeciéndolo por encima de las cualidades deficientes con que los idólatras Lo describen.
Commentary
Surah As-Saffat has been concluded on these verses, and the truth of the matter is that it would take volumes to explain this beautiful finale. In sum, Allah Ta’ ala has compressed all subjects of this Surah in these three verses. The Surah began with a description of tauhid, the theme of the Oneness of Allah, the essence of which was that Allah Ta’ ala is free from everything the Mushriks attribute to Him. Accordingly, the first verse serves as an indicator of this very detailed subject. After that, described in the Surah there were events relating to the noble prophets. Accordingly, a hint towards these has been made in the second verse. After that, it was very openly and explicitly that the beliefs, doubts and objections of disbelievers were refuted, both in terms of report and reason and, along with that, it was also declared that supremacy will ultimately be the lot of the people of truth - and whoever listens to these statements with good sense and insight is bound to end up praising Allah Ta’ ala. Accordingly, it is on this note of praise for Allah that the Surah has been concluded.
In addition to that, in these verses, the basic beliefs of Islam - tauhid (Oneness of Allah) and risalah (prophethood) - were mentioned clearly, while the mention of the Hereafter also came up as a corollary, things the confirmation of which was the real purpose of the Surah. Along with it, given there was the teaching that it is naturally expected of a true Muslim that he or she would conclude every article, every address and every sitting by admitting and stating the greatness of Allah Ta’ ala, and by saying words of praise for Him. Accordingly, at this place, ` Allamah al-Qurtubi has, on his authority, reported this saying of Sayyidna Abu Said al-Khudri ؓ :
"I have heard it many times from the Holy Prophet ﷺ that he, after the Salah was over, used to recite these verses:
سُبْحٰنَ رَبِّكَ رَبِّ الْعِزَّةِ عَمَّا يَصِفُوْنَ
"Pure is your Lord, Lord of great might and honor, from what they describe and salam be on the messengers and all praise belongs to Allah, Lord of the worlds – 180 - Qurtubi.
In addition to that, there are several commentaries in which the following saying of saying of Sayyidna Ali has been reported with reference to Imam al-Baghawi:
"Whoever wishes to have the best of return filled to the brim on the Day of Judgment should recite this at the end of every sitting attended:
سُبْحٰنَ رَبِّكَ رَبِّ الْعِزَّةِ عَمَّا يَصِفُوْنَ
Ibn Abi Hatim (رح) has also reported this very saying from a narration of Sha'bi that ascends to the Holy Prophet ﷺ - Tafsir Ibn Kathir.
سُبْحٰنَ رَبِّكَ رَبِّ الْعِزَّةِ عَمَّا يَصِفُوْنَ وَسَلٰمٌ عَلَي الْمُرْسَلِيْنَ وَالْحَـمْدُ لِلّٰهِ رَبِّ الْعٰلَمِيْنَ
By the grace of Allah Ta ala
The commentary on
Surah As-Saffat
Ends here.
Allah glorified Himself and states that He is far above what the lying wrongdoers say about Him;
Allah says:
سُبْحَـنَ رَبِّكَ رَبِّ الْعِزَّةِ
(Glorified be your Lord, the Lord of Al-`Izzah!) meaning, the Owner of might and power Whom none can resist.
عَمَّا يَصِفُونَ
((He is free) from what they attribute unto Him!) means, from what these lying fabricators say.
وَسَلَـمٌ عَلَى الْمُرْسَلِينَ
(And Salam be on the Messengers!) means, may the peace of Allah be upon them in this world and in the Hereafter, because what they say about their Lord is sound, correct and true.
وَالْحَمْدُ للَّهِ رَبِّ الْعَـلَمِينَ
(And all the praises and thanks be to Allah, Lord of all that exists.) means, praise be to Him at the beginning and end of all things. Because Tasbih (glorification) implies a declaration of being free from all shortcomings, the two ideas appear together here and in many places in the Qur'an. Allah says:
سُبْحَـنَ رَبِّكَ رَبِّ الْعِزَّةِ عَمَّا يَصِفُونَ وَسَلَـمٌ عَلَى الْمُرْسَلِينَ- وَالْحَمْدُ للَّهِ رَبّ الْعَـلَمِينَ-
(Glorified be your Lord, the Lord of Al-`Izzah! (He is free) from what they attribute unto Him! And Salam (peace!) be on the Messengers! And all the praises and thanks be to Allah, Lord of all that exists.) Sa`id bin Abi `Arubah narrated that Qatadah said, "The Messenger of Allah ﷺ said:
«إِذَا سَلَّمْتُمْ عَلَيَّ، فَسَلِّمُوا عَلَى الْمُرْسَلِينَ، فَأَنَا رَسُولٌ مِنَ الْمُرْسَلِين»
(When you send Salam on me, send Salam on all the Messengers, for I am one of the Messengers.)" This was recorded by Ibn Jarir and Ibn Abi Hatim. Abu Muhammad Al-Baghawi recorded in his Tafsir that `Ali, may Allah be pleased with him, said: "Whoever wants a greater measure of reward on the Day of Resurrection, let him say at the end of any gathering,
سُبْحَـنَ رَبِّكَ رَبِّ الْعِزَّةِ عَمَّا يَصِفُونَ وَسَلَـمٌ عَلَى الْمُرْسَلِينَ- وَالْحَمْدُ للَّهِ رَبّ الْعَـلَمِينَ-
(Glorified be your Lord, the Lord of honor, glory and power! (He is free) from what they attribute unto Him! And Salam (peace!) be on the Messengers! And all the praises and thanks be to Allah, Lord of all that exists)." Other Hadiths concerning the expiation for any wrongs that may have occurred during a gathering prescribe saying the words: "Glory be to You, O Allah, and praise. There is no God except You; I seek your forgiveness and I repent to you. " I have written a chapter dealing exclusively with this topic. This is the end of the Tafsir of Surat As-Saffat. And Allah, may He be glorified and exalted, knows best.
Thật Vinh Danh thay Thượng Đế của Ngươi - hỡi Muhammad - Thượng Đế đầy Sức Mạnh, Ngài trong sạch khỏi những gì mà những tên đa thần đã gán ghép cho Ngài.
Que la paz de Al-lah y Su elogio sean para Sus nobles mensajeros.
Và Allah gửi lời chào bình an (Salam) và ca ngợi đến các vị Thiên Sứ cao quí của Ngài.
And Allah’s greetings and His praise be for His noble messengers.
E il saluto di Allāh e il Suo elogio nei confronti dei Suoi onorati messaggeri.
Que la salutation et l’éloge d’Allah soient sur Ses nobles messagers.
I neka su vječni mir, sigurnost i blagoslov Božijim poslanicima, odabranim ljudima.
Penghormatan Allah dan sanjunganNya kepada utusan-utusan-Nya yang mulia.
Allah'ın selamı ve övgüsü değerli bütün resullerine olsun.
Isang pagbati ni Allāh at isang pagbubunyi Niya ay ukol sa mga sugo Niyang mararangal.
Ang pagbubunyi sa kabuuan nito ay ukol kay Allāh – kaluwalhatian sa Kanya at pagkataas-taas Siya – sapagkat Siya ay ang karapat-dapat para rito. Siya ay ang Panginoon ng mga nilalang sa kalahatan: walang panginoon ukol sa kanila bukod pa sa Kanya.
A zahvala pripada Uzvišenom Allahu, Gospodaru svjetova, samo je On toga dostojan. On je Gospodar svega što postoji, nema Boga osim Njega.
Segala pujian adalah milik Allah -Subḥānahu wa Ta'ālā- karena Dialah yang berhak mendapatkannya dan Dia adalah Tuhan seluruh alam semesta, tidak ada yang berhak disembah selain-Nya.
Bütün övgüler her noksanlıktan münezzeh olan Allah Teâlâ'ya mahsustur. Bunu hak eden O'dur. O bütün alemlerin Rabbidir ve O'ndan başka bir Rableri yoktur.
The prophets used to warn their community about the consequences of denying God’s Message. But people did not attach any importance to their words and instead ridiculed them because their prophet did not seem important enough to invoke God’s punishment on their rejection of his call. However, in spite of their ridicule, God’s punishment was not meted out to them immediately, because before that can happen, the dawah work should have been brought to completion. That is why the prophets have been exhorted by God to exercise patience and avoid confrontation until the period of respite given to the people has been brought to an end at God’s instance.
Y toda alabanza es para Al-lah, ya que Él lo merece, y Él es el Señor de toda la creación. No existe señor además de Él.
And all praise is for Allah, as He is deserving of it, and He is Lord of all the creation. They have no lord besides Him.
Que l’éloge soit tout entier à Allah car Lui seul le mérite. Il est le Seigneur de tous les mondes, qui n’ont pas d’autre seigneur que Lui.
E tutta la lode è rivolta ad Allāh, gloria Sua, L'Altissimo, Lui solo merita ciò, ed Egli è il Dio di tutti i mondi: essi non hanno alcuna divinità all'infuori di Lui.
Mọi lời ca tụng và tán dương đều kính dâng lên Allah, Đấng đầy Quyền Năng và Tối Cao. Ngài là Đấng xứng đáng cho điều đó, và Ngài là Thượng Đế của vũ trụ và muôn loài, không có Thượng Đế nào khác ngoài Ngài.
