1- Sâd. Şeref/öğüt sahibi Kur’ân’a andolsun!
2- Aksine kâfirler, bir kibir ve muhalefet içindedirler.
3- Onlardan önce nice nesiller helâk ettik. (Azap gelince) onlar feryat
ettiler; ama kurtulma vakti çoktan geçmişti!
4- İçlerinden bir uyarıcı geldi diye hayret ettiler ve kâfirler:“Bu, bir sihirbaz, bir yalancıdır” dediler.
5- O, bunca ilâhı tek bir ilâh mı yaptı? Bu, gerçekten çok şaşılacak bir şey!”
6- Onlardan ileri gelenler harekete geçip şöyle dediler:“Yürüyün ve ilâhlarınıza (bağlılıkta) direnin. Şüphesiz bu, (art) niyetli bir şeydir!”
7- “Biz son dinde/dönemde de böyle bir şey işitmedik. Bu, ancak bir uydurmadır.”
8- “Zikir/Kur'ân (biz dururken) aramızdan ona mı indirildi?”
Hayır, onlar Benim Zikrimden yana şüphe içindedirler. Hayır, onlar henüz azabımı tatmadılar.
9- Yoksa Aziz ve Vehhab olan Rabbinin rahmet hazineleri onların yanında mıdır?
10- Yahut göklerin, yerin ve onların aralarında olanların hükümranlığı onların mı? O halde
sebeplere yapışıp (göğe) yükselsinler bakalım!
11- Halbuki onlar, (peygambere karşı birleşen) birliklerden oluşmuş ve
işte şurada yenilgiye uğrayacak bir ordudur.
(Mekke’de inmiştir. 88 âyettir)
1. Yüce Allah bu buyruklar ile Kur’ân-ı Kerîm’in durumunu, onu yalanlayanların ona ve onu getirene karşı tutumlarını açıklayarak şöyle buyurmaktadır:“Sâd. Şeref/öğüt sahibi” çok değerli ve yüce, kullara kendileri için
gerekli olan Allah’ın isimleri ve fiillerine dair bilgileri, yine ihtiyaç duydukları Allah’ın
şer’î hükümlerine dair bilgileri, öldükten sonra diriliş ve amellerin karşılıklarının
verilmesine dair bilgileri anlatıp öğüt veren “Kur’ân’a andolsun!”
Bu Kur’ân, onlara hem dinlerinin esasını oluşturan akîdeyi, hem de fer’î hükümlerini açıklayıp
hatırlatmaktadır.
Burada neyin hakkında yemin edildiğini ayrıca söz konusu etmeye gerek yoktur. Çünkü işin gerçeği şudur:
Kendisi ile yemin edilen şey ile hakkında yemin edilen şey aynıdır. O da üstün ve şerefli
niteliğe sahip bu Kur’ânı Kerîm’dir.
2. Kur’ân-ı Kerîm, bu niteliğe sahip olduğuna göre kulların ona olan ihtiyaçlarının, her bir
zorunlu ihtiyacın üstünde olduğu da anlaşılmış olur. Onlara düşen de bu Kitabı, iman ve tasdikle
karşılamaları ve bu Kitaptan kendisi ile öğüt alınabilecek hususları çıkarmak için bu kitaba
yönelmeleridir.
Yüce Allah, bu yola dilediği kimseleri hidâyet eylediği halde onu ve onu indireni inkâr edenler,
bu kitaptan yüz çevirdiler. Onlar bu Kitaba karşı “bir kibir ve muhalefet içindedirler.”
Ona iman etmeyi kabul etmemekte, ona karşı büyüklenmekte, onu reddetmek, çürütmek ve onu
getireni tenkit etmek noktasında düşmanca ve ayrılıkçı bir tavır takınmaktadırlar.
3. Bu sebeple Allah, onları peygamberleri yalanlamış olan geçmiş nesilleri helâk ettiğini
bildirerek tehdit etmekte, helâk edilecekleri vakit geldiğinde de azabın kendilerinden
uzaklaştırılması için feryat edip seslerini yükselttiklerini bildirmektedir. Ancak o vakit “kurtulma vakti” değildi. İçine düştükleri sıkıntılardan kurtuluş,
başlarına gelen musibetin giderilme zamanı geride kalmıştı.
İşte bunlar da büyüklük taslamaları ve ayrılıkçı tavırları dolayısı ile önceki nesillerin başına
gelen musibetin bir benzerinin kendi başlarına gelmesinden sakınmalıdırlar.
4. Bu yalanlayıcılar hiç de hayret edilmesi gerekmeyen bir hususa, yani içlerinden bir
uyarıcının gelmesine hayret ettiler, şaşırıp kaldılar.
Oysa onun kendi içlerinden gelmesi, onun söylediklerini kavramaları ve gereği gibi anlamaları
içindi. Diğer taraftan bu uyarıcı kendi kavimlerinden olduğu için, ırkçı duyguların etkisi
altında kalarak ona tâbi olmaktan çekinmesinler diyedir. Bu durum, onların şükretmelerini ve tam
anlamı ile ona bağlanıp itaat etmelerini gerektirir.
Halbuki onlar, meseleyi tersyüz ettiler ve inkâra götürecek şekilde hayrete düştüler, küfür ve
zulümlerinden ötürü de “bu bir sihirbaz, bir yalancıdır, dediler.”
Kanaatlerine göre onun suçu da şuydu:
5. Yani nasıl olur da Allah’a eş ve ortak koşmayı engeller ve ibadeti yalnızca Allah’a ihlâsla
yapmayı emreder?
“Bu” onun getirdiği “gerçekten çok şaşılacak bir şey!” Kendilerince bu,
batıl ve tutarsız bir şey olduğundan dolayı hayreti gerektiren bir husustur.
6. “Onlardan ileri gelenler” sözleri kabul edilenler, kavimlerini izlemekte oldukları şirke sımsıkı yapışmaya teşvik ederek:“şöyle dediler: Yürüyün ve ilâhlarınıza (bağlılıkta) direnin!”
Onlardan ayrılmayın, bağlılığınızı sürdürün. Bunlara bağlı kalma ve ibadeti sürdürme konusunda
nefsinize karşı mücadele edin. Hiçbir şey size engel olmasın, hiçbir kimse sizleri onlara
ibadetten alıkoymasın.
“Şüphesiz bu” Muhammed’in getirdiği ve onlara ibadet etmeyi alıkoyan
daveti “(art) niyetli bir şeydir.” Yani o, bu
konuda iyi olmayan bir niyet ve maksat taşımaktadır.
Ancak bu, sadece akılsız kimseler tarafından kabul edilebilecek bir şüphedir. Çünkü hak olsun
veya olmasın bir görüşün kabul edilmesine davet eden kimsenin görüşü, onun niyeti ileri
sürülerek reddedilemez. Çünkü onun niyeti ve ameli kendisinedir. Böyle birisinin görüşü ancak
onun kanaatini çürüten delil ve belgeler ile reddedilir. Onların maksatları da şuydu:
Muhammed sallallahu aleyhi ve sellem’in size yaptığı çağrının asıl sebebi, size başkan olmak,
sizin tarafınızdan saygı görmek ve kendisine uymanızı sağlamaktır.
7. “Biz son dinde/dönemde de” onun söylediği bu sözleri ve kendisine
davet ettiği bu dini “işitmedik.” Yani son dönemlerde biz böyle bir şeyi
işitmedik. Atalarımızdan da bunu duymadık. Atalarımız da kendi atalarından böyle bir şey
işitmemişlerdi. O halde atalarımızın izlediği yolu izlemeye devam edin. Çünkü gerçek budur.
Muhammed’in kendisine davet ettiği şey ise kendisinin uydurduğu bir yalandan başka bir şey
değildir.
Bu da aynı şekilde önceki şüpheleri türünden bir şüphedir. Çünkü hakkı, en sıradan bir söze
karşı dahi delil gösterilemeyecek bir şekilde reddetmeye kalkışmışlardır. Zira onların
gerekçeleri, bunun sapık atalarının izledikleri yola aykırı bir söz olmasıdır. Peki, bu iddiada
onun getirdiği sözün batıl olduğuna delil teşkil edecek ne vardır?
8. “Zikir/Kur'ân (biz dururken) aramızdan ona mı indirildi?”
Yani onun bize üstünlüğü ne ki biz dururken Zikir onun üzerine indirilsin ve Allah bunu
özellikle ona versin?!
Bu da yersiz bir şüphedir. Bu Zikri getirenin sözlerini reddetmeye delil olacak taraf neresidir
bu sözlerin? Bütün peygamberlerin vasfı da zaten bu değil midir? Yüce Allah, risaletini onlara
lütfeder ve insanları Allah’ın yoluna davet etmeyi emreder.
Onların bu sözleri, hiçbir şekilde peygamberin getirdiğini reddetmeye elverişli sözler
olmadığından dolayı Allah, bu sözlerin hangi kaynaktan beslendiğini söz konusu etmekte ve bunu şöyle açıklamaktadır:“Hayır, onlar Benim Zikrimden yana şüphe içindedirler” yani bu konuda
herhangi bir delilleri ve belgeleri yoktur.
Onlara şüpheye düşüp bu şüpheye razı olduklarından, apaçık hak kendilerine geldiğinde de yine
şüpheleri üzerinde kalmayı ısrarla sürdürdüklerinden dolayı onlar, herhangi bir delile dayalı
olmaksızın hakkı çürütmek maksadı ile bu sözleri söylediler ki bu sözleri ancak iftira ve
uydurmadan ibaretti. Bilindiği üzere bu vasfa sahip olan kimse, şüphe ve inattan hareketle
konuşur. O nedenle de böyle konuşan bir kimsenin sözleri makbul değildir ve hakka karşı onların
bu sözleri en ufak bir tenkit ciddiyetine sahip olamaz. Sadece bu sözleri dolayısı ile yerilmeyi
ve kınanmayı gerekirhak ederler. Bundan dolayı Allah, onları azaba uğrayacaklarını belirterek şöyle tehdit etmektedir:“Hayır, onlar henüz azabımı tatmadılar.” Onların bu sözleri söyleme
cesaretini göstermelerinin sebebi henüz dünyada dünya nimetleri ile faydalanıyor olmaları ve
Allah’ın azabından onlara herhangi bir şeyin isabet etmemiş olmasıdır. Eğer O’nun azabını
tadacak olurlarsa böyle sözler söyleme cesaretini gösteremezler.
9. O’nun rahmet hazinelerine onlar mı sahiptir ki bu hazinelerden dilediklerini dilediklerine
verirler ve dilediklerini de dilediklerine vermezler.
Çünkü onlar:“Zikir/Kur'ân (biz dururken) aramızdan ona mı indirildi?” demişlerdir. Yani bu,
Allah’ın lütuf ve rahmetidir. Onların ellerinde olan bir şey değildir ki Allah’a karşı bu tür
sözler söyleme cesaretini gösterebilsinler.
10. “Yahut göklerin, yerin ve onların aralarında olanların hükümranlığı”
istediklerini yapmaya güç yetirebilecekleri şekilde “onların mı? O halde” kendilerini semaya ulaştırabilecek “sebeplere yapışıp (göğe) yükselsinler” de Allah Rasûlünden rahmeti kesiversinler.
Onlar, Allah’ın yarattıklarının en âcizleri ve en zayıfları oldukları halde nasıl böyle sözler
söyleyebiliyorlar?
11. Yoksa maksatları, batılın zaferi ve hakkın yenilgisi için birleşmek ve bölük bölük ordu
haline gelerek birbirleri ile yardımlaşmak mı? Olan da budur; fakat bu maksatları asla
gerçekleşmeyecektir. Aksine bu konudaki çabaları hüsran ile sonuçlanacaktır. Orduları da yenilgiye uğratılacaktır:“Halbuki onlar, (peygambere karşı birleşen) birliklerden oluşmuş ve işte şurada yenilgiye uğrayacak bir ordudur.”
Kıssalarından Çıkan Bazı Dersler ve Hükümler:
1. Yüce Allah, peygamberi Muhammed sallallahu aleyhi ve sellem’e kendisinden öncekilerin
haberlerini, ibadetlerini, ileri derecedeki sabırlarını ve Allah’a yönelişlerini onun kalbine
sebat vermek, nefsini huzura kavuşturmak için anlatmakta, bu hususta onlar ile yarışma şevkini
artırmak ve onların yaklaşmaya çalıştıkları Yüce Allah’a yakınlaşma arzusunu harekete getirmek
ve kavminin eziyetlerine karşı daha bir sabretmesini sağlamak için hatırlatmaktadır.
Bundan dolayı Yüce Allah, kavminin eziyetlerinden ve hem onun hakkında hem de onun getirdiği
Kitap hakkında söylediklerini söz konusu ettikten sonra sabretmesini emretmiş ardından da kulu
Davud’u hatırlayarak, ona uymasını istemiştir.
2. Yüce Allah, kendisine itaat uğrunda gerek kalben, gerekse de bedenen güçlü olmayı sever ve
bundan övgüyle bahseder. Çünkü bunun sonucunda itaatin güzelliği ve çokluğu konusunda, zayıflık
ve gevşeklikte hasıl olmayan pek çok sonuçlar husule gelir. Ayrıca kul, güçlü olmanın
sebeplerini elde etmeye çalışmalı, gücü sarsan ve nefsin azmini kıran tembelliğe ve gevşekliğe
de meyletmemelidir.
3. Bütün işlerde Allah’a yönelme, Allah’ın peygamberlerinin vasıflarından ve seçkin kullarının
özelliklerindendir. Nitekim Yüce Allah, Davud ve Süleyman’dan -ikisine de selâm olsun- bundan
dolayı övgü ile söz etmektedir. Bu yüzden onlara uyulmalı ve doğru yolu izlemeye
kalkışanlar, onların hidâyetleri ile hidâyet bulmalıdır:“İşte bunlar, Allah’ın hidâyet ettiği kimselerdir. O halde sen de onların hidâyetlerine uy.”(el-En’am, 6/90)
4. Yüce Allah, peygamberi Davud aleyhisselam’a oldukça güzel bir ses lütfetmişti. Bu ses
sayesinde Yüce Allah, tesbih ile sesini yükselttiği vakit dağların ve dilsiz kuşların ona
karşılık vermelerini, sabah ve akşam vaktinde onunla birlikte tesbih etmelerini sağlamıştı.
5. Allah’ın kulu üzerindeki en büyük nimetlerinden birisi de ona faydalı bir ilim nasip etmesi,
insanlar arasında hüküm vermeyi, hakkı batıldan ayırt etmeyi bilmesidir. Nitekim Yüce Allah kulu
Davud aleyhisselam’a böyle bir lütufta bulunmuştu.
6. Yüce Allah’ın peygamberlerini ve seçkin kullarını bazı yanlışlıkları olduğu zaman, onları
sınayarak o sakıncalı hususun ortadan kalkmasını sağlayacak şekilde imtihan etmesi, onlara olan
inâyetinin bir tecellisidir. Bunun sonucunda onlar, önceki hallerinden daha mükemmel bir hale
ulaşırlar. Nitekim Davud ve Süleyman’ın -ikisine de selâm olsun- başından geçenler de böyledir.
7. Peygamberler -Allah’ın salat ve selamları üzerlerine olsun- Yüce Allah’tan tebliğ ettikleri
hususlarda hatadan masumdurlar. Çünkü risaletin maksadı, ancak bu yolla gerçekleşir. Bununla
birlikte insan tabiatının gereği olan birtakım hata ve kusurları olabilir. Ancak Yüce Allah,
lütfu ile bu hallerini hemen telafi etmelerini sağlar.
8. Davud aleyhisselam çoğu zamanlarda Rabbine hizmet etmek için ibadete tahsis ettiği bir yerde
bulunurdu. Bu yüzden iki davacı ibadet ettiği yerin duvarını aşarak yanına varmışlardı. Çünkü o,
tek başına ibadetgahına çekildi mi kimse onun yanına girmezdi. Hakkında hüküm vermesi gereken
olaylar pek çok olmakla birlikte vaktinin tamamını insanlara ayırmazdı. Aksine vaktinin bir
bölümünde Rabbi ile başbaşa kalır, O’na ibadet ile saadet bulurdu. Bu ibadet de bütün işlerinde
ihlâslı olmasına yardımcı olurdu.
9. Yöneticilerin ve başkaların huzuruna girerken edep kurallarına dikkat etmek gerekir. Bu iki
davalı alışılmadık bir halde ve kapının dışında başka bir yerden Davud aleyhisselam’ın huzuruna
girdikleri vakit, o onlardan korkmuş ve bunu pek uygun bir durum olarak görmemişti.
10. Dava taraflarının edebe aykırı davranışları ve yapmamaları gereken bir işi yapmaları,
hakimin ve yöneticinin adaletle hükmetmesine engel olmamalıdır.
11. Davud aleyhisselam kemal derecesinde, kusurları affeden, bağışlayan, ilim sahibi birisi idi.
Kendisinden izin almaksızın dava tarafları onun yanına girdikleri halde onlara kızmadı. Halbuki
o, bir hükümdardı. Ama onları ne azarladı, ne de onlara ağır bir söz söyledi.
12. Mazlum bir kimsenin kendisine zulmeden kimse hakkında:“Sen bana zulmettin”, yahut “Ey zalim” veya “Ey bana haksızlık eden!”
vb. sözler söylemesi caizdir. Çünkü bu iki hasım da:“Biz iki davacıyız, birimiz diğerine haksızlık etti”
demişlerdir.
13. Bir kişi, oldukça değerli ve pek büyük ilim sahibi bir kimse olsa dahi herhangi bir kimse
kendisine öğüt verecek yahut nasihatta bulunacak olursa kızmamalı ve bundan rahatsız
olmamalıdır. Aksine bu öğüdü hemen kabul etmeli ve teşekkürle karşılamalıdır. Çünkü iki davacı,
Davud aleyhisselam’a öğüt verdikleri halde o, onların bu öğütlerine kızmadı, rahatsız da olmadı.
Onların bu tutumları kendisini haktan da uzaklaştırmadı. Aksine aralarında adaletle hüküm verdi.
14. Akrabalar ve arkadaşlar arasında cereyan eden ortaklıklar, malî ve dünyevî ilişkilerin
çokluğu, aralarında haksızlıklara ve birinin diğerine düşmanlık beslemesine sebep teşkil eder.
Bunu önleyecek tek husus ise Allah’tan korkup takvaya sarılmak, karşı karşıya kalınan işlere
iman ve salih amelin yardımı ile sabretmektir. Bu ise insanlar arasında çok az görülen bir
husustur.
15. İstiğfar, ibadet ve özellikle namaz, günahlara keffârettir. Allah, Davud aleyhisselam’ın
günahının bağışlanmasını, onun Allah’tan mağfiret dilemesine ve secdeye kapanmasına bağlamıştır.
16. Allah, kulları Davud ve Süleyman aleyhimesselam’a O’na yakın olmak ve güzel bir şekilde
mükâfat ile ikramda bulunmuştur. O nedenle onların başlarından geçen bu olayların, Allah
nezdindeki derecelerini eksilttiğini kimse zannetmemelidir. Bu, Yüce Allah’ın, ihlâsa erdirmiş
olduğu kullarına olan lütfunu eksiksiz ihsan etmesinin bir neticesidir. O, onları mağfiret edip
günahlarının izlerini üzerlerinden giderdiği takdirde bütün bunların doğurduğu sonuçları da
kendilerinden uzaklaştırır. Bu yüzden insanlar, onların birtakım günahlarını öğrenecek olurlarsa
kalplerine onların, ilk derecelerinden daha aşağıya düştükleri kanaati doğmamalıdır. Yüce Allah,
bütün bu olumsuz sonuçları ortadan kaldırmıştır. Kerîm ve Ğaffâr olan Allah için ise bu, zor bir
şey değildir.
17. İnsanlar arasında hükmetmek, dini bir mertebedir. Allah’ın peygamberleri ve O’nun seçkin
kulları bu görevi üstlenmişlerdir. Bu görevi yerine getirenin vazifesi ise hak ile hükmetmek ve
hevâdan uzak durmaktır. Hak ile hükmetmek ise şer’î hükümleri ve halleri bilmeyi gerektirir.
Aynı şekilde hakkında hüküm verilecek olan meselenin türünü ve bu meselenin şer’î hükmün
kapsamına sokulma keyfiyetini de bilmelidir. Bunlardan herhangi birisini bilmeyen bir kimse,
hüküm veremez, onun böyle bir işe kalkışması da helâl değildir.
18. Hakimin hevâdan sakınması ve daima hevâsının etkisi altında kalabileceğini hatırında tutması
gerekir. Çünkü hiçbir nefis, hevâsının hükmüne girmekten uzak kalamaz.
Bunun yerine o, hakkı maksat olarak gözetmek ve hasımlardan herhangi birisine duyduğu sevgi veya
nefreti, hüküm vereceği vakit bir kenara bırakmak için nefsi ile gerektiği gibi cihad etmeli ve
ona karşı mücadele vermelidir.
19. Süleyman aleyhisselam, Davud aleyhisselam’ın faziletlerinden ve Allah’ın ona ihsan ettiği
lütuflarından birisidir. Çünkü O, Süleyman’ı ona bağışlamıştır. Allah’ın kuluna en büyük
nimetlerinden birisi de ona salih bir evlat ihsan etmesidir. Hele bu evlat bir de âlim olursa,
nur üstüne nur olur.
20. Yüce Allah:“O ne güzel kuldu! Çünkü o çokça (Allah'a) yönelen biri idi” buyruğunda Süleyman aleyhisselam’dan
övgü ile söz etmektedir.
21. Yüce Allah’ın, kullarına salih ameller ve üstün ahlâki değerler lütfetmesi O’nun, kuluna pek
çok hayırlar ve iyilikler ihsan etmesi demektir. Lütfedip bağışlayan O olduğu halde bu nimetler
dolayısıyla o kullarından övgü ile söz etmesi de apayrı bir lütuftur.
22. Süleyman aleyhisselam Yüce Allah’ın sevgisini bütün sevgilerden önde tutmuştur.
23. Kulu Allah’tan alıkoyup meşgul eden her bir şey, yerilmiştir ve uğursuzdur. Öyleyse kul,
böyle bir şeyden uzak durmalı ve kendisi için daha faydalı olan şeylere yönelmelidir.
24. Meşhur bir kaide vardır:“Bir şeyi Allah için terk edene Allah, ondan hayırlısını verir.”
Süleyman aleyhisselam da nefislerce sevilen asil atları boğazlayarak Allah’ın sevgisini öne
geçirdiğinde Allah, ona bunların yerine bunlardan daha hayırlısını ihsan etti.
Zira yumuşakça esen rüzgarı ona amade kılmıştı ki
Which was revealed in Makkah
بِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِ
In the Name of Allah, the Most Gracious, the Most Merciful.
وَالْقُرْءَانِ ذِى الذِّكْرِ
(By the Qur'an full of reminding.) means, by the Qur'an which includes all that is in it as a reminder and a benefit to people in this life and the Hereafter. Ad-Dahhak said that the Ayah,
ذِى الذِّكْرِ
(full of reminding.) is like the Ayah,
لَقَدْ أَنزَلْنَآ إِلَيْكُمْ كِتَـباً فِيهِ ذِكْرُكُمْ
(Indeed, We have sent down for you (O mankind) a Book in which there is Dhikrukum) (21:10). i.e., your reminder. This was also the view of Qatadah and of Ibn Jarir. Ibn `Abbas, may Allah be pleased with him, Sa`id bin Jubayr, Isma`il bin Abi Khalid, Ibn `Uyaynah, Abu Husayn, Abu Salih and As-Suddi said:
ذِى الذِّكْرِ
(full of reminding.) "Full of honor," i.e., of high standing. There is no contradiction between the two views, because it is a noble Book which includes reminders and leaves no excuse and brings warnings. The reason for this oath is to be found in the Ayah:
إِن كُلٌّ إِلاَّ كَذَّبَ الرٌّسُلَ فَحَقَّ عِقَابِ
(Not one of them but denied the Messengers; therefore My torment was justified.) (38:14). Qatadah said, "The reason for it is to be found in the Ayah:
بَلِ الَّذِينَ كَفَرُواْ فِى عِزَّةٍ وَشِقَاقٍ
(Nay, those who disbelieve are in false pride and opposition)." This was the view favored by Ibn Jarir.
بَلِ الَّذِينَ كَفَرُواْ فِى عِزَّةٍ وَشِقَاقٍ
(Nay, those who disbelieve are in false pride and opposition.) means, in this Qur'an there is a reminder for those who will be reminded and a lesson for those who will learn a lesson, but the disbelievers will not benefit from it because they
فِى عِزَّةٍ
(are in false pride) meaning, arrogance and tribalism,
وَشِقَاقٍ
(and opposition.) means, they are stubbornly opposed to it and go against it. Then Allah scares them with news of how the nations who came before them were destroyed because of their opposition to the Messengers and their disbelief in the Scriptures that were revealed from heaven. Allah says:
كَمْ أَهْلَكْنَا مِن قَبْلِهِم مِّن قَرْنٍ
(How many a generation have We destroyed before them!) meaning, disbelieving nations.
فَنَادَوْاْ
(And they cried out) means, when the punishment came to them, they called for help and cried out to Allah, but that did not save them at all. This is like the Ayat:
فَلَمَّآ أَحَسُّواْ بَأْسَنَآ إِذَا هُمْ مِّنْهَا يَرْكُضُونَ - لاَ تَرْكُضُواْ وَارْجِعُواْ إِلَى مَآ أُتْرِفْتُمْ فِيهِ وَمَسَـكِنِكُمْ لَعَلَّكُمْ تُسْأَلُونَ
(Then, when they perceived (saw) Our torment, behold, they (tried to) flee from it. Flee not, but return to that wherein you lived a luxurious life, and to your homes, in order that you may be questioned.) (21:12-13). Abu Dawud At-Tayalisi recorded that At-Tamimi said, "I asked Ibn `Abbas, may Allah be pleased with him, about the Ayah:
فَنَادَواْ وَّلاَتَ حِينَ مَنَاصٍ
(And they cried out when there was no longer time for escape.) He said that it was not the time for them to call or flee or escape. Muhammad bin Ka`b said, concerning the Ayah:
فَنَادَواْ وَّلاَتَ حِينَ مَنَاصٍ
(And they cried out when there was no longer time for escape.) "They called for Tawhid when their lives were over, and they resorted to repentance when their lives were over." Qatadah said, "When they saw the punishment, they wanted to repent when there was no longer time to call out." Mujahid said:
فَنَادَواْ وَّلاَتَ حِينَ مَنَاصٍ
(And they cried out when there was no longer time for escape.) "It was not the time to flee or escape." Allah says:
وَّلاَتَ حِينَ مَنَاصٍ
(when there was no longer time for escape.) meaning, there was no time to escape or run away; and Allah knows best.
Şâd: Il a déjà été question de telles lettres séparées au début de Sourate Al-Baqarah.
Je prête serment par le Coran qui contient un rappel au gens concernant leur vie dans le bas monde et dans l’au-delà, qu’il n’existe pas d’associés à Allah comme le prétendent les polythéistes.
(Sâd), Bakara suresinin başında buna benzer huruf-u mukatta harfleri ile ilgili açıklama geçmektedir. Dünya ve ahiretlerinde insanlara faydalı olacak öğütlerle dolu Kur'an'a yemin etmiştir. Müşriklerin zannettiği gibi Allah ile beraber ortakların varlığı söz konusu değildir.
Kad se radi o kur’anskim skraćenicama, o kojima smo govorili na početku sure el-Bekara. Svevišnji Allah zaklinje se časnim Kur’anom, u kojem se nalazi sve što je ljudima korisno glede ovog i budućeg svijeta. A Allah nema saučesnike, kako to misle mnogobošci.
Ṣād. Pembahasan tentang huruf hijaiah seperti ini telah disebutkan di awal surah Al-Baqarah. Allah bersumpah dengan Al-Qur`ān yang berisi peringatan kepada manusia tentang apa yang berguna bagi mereka di dunia dan akhirat, bukan seperti yang kaum musyrikin duga bahwa Allah memiliki sekutu.
Ṣād. Nauna na ang pagtatalakay sa mga kahawig ng mga ito na mga titik na magkakahiwalay sa simula ng Kabanata Al-Baqarah. Sumumpa sa Qur'ān na naglalaman ng pagpapaalaala sa mga tao ng magpapakinabang sa kanila sa Mundo nila at Kabilang-buhay nila. Ang usapin ay hindi gaya ng ipinagpapalagay ng mga tagapagtambal na pagkakaroon ng mga katambal kay Allāh.
Saad. By the Qur’ān containing reminder. The discussion on similar letters has already passed in the beginning of Sūrah Al-Baqarah. I swear by the Qur’ān which is full of admonition, reminding mankind that which benefits them in their worldly life and the Afterlife. The matter is not as the idolaters think, namely that Allah has partners beside Him.
"Shad, demi al-Qur`an yang mempunyai keagungan. Sebenar-nya orang-orang kafir itu dalam
kesombongan dan permusuhan yang sengit. Betapa banyaknya umat sebelum mereka yang telah Kami
binasakan, lalu mereka meminta tolong padahal (waktu itu) bukanlah saat
untuk lari melepaskan diri. Dan mereka heran karena mereka kedatangan seorang pemberi peringatan
dari ka-langan mereka; dan orang-orang kafir berkata, 'Ini adalah seorang ahli sihir yang banyak
berdusta.' Mengapa ia menjadikan sesem-bahan-sesembahan itu sesembahan Yang Satu saja.
Sesungguhnya ini benar-benar suatu hal yang sangat mengherankan. Dan pergilah pemimpin-pemimpin
mereka, 'Pergilah kamu dan bersabarlah terhadap sembahan-sembahanmu, sesungguhnya ini
benar-benar suatu hal yang dikehendaki. Kami tidak pernah mendengar hal ini dalam agama yang
terakhir; ini tidak lain hanyalah pengada-adaan belaka. Mengapa al-Qur`an itu diturunkan
kepadanya di antara kita.' Sebenarnya mereka ragu-ragu terhadap al-Qur`anKu, dan sebenarnya
mereka belum merasakan azabKu. Atau apakah mereka itu mempunyai perbendaharaan rahmat Rabbmu
Yang Mahaperkasa lagi Maha Pemberi. Atau apakah mereka memiliki kerajaan langit dan bumi dan
yang ada di antara keduanya? Maka hendaklah mereka menaiki tangga-tangga. Suatu tentara yang
besar yang berada di sana dari golongan-golongan yang berserikat, pasti akan dikalahkan." (Shad: 1-11).
Makkiyah
(1) Ini adalah penjelasan dari Allah سبحانه وتعالى perihal al-Qur`an dan
perihal orang-orang yang mendustakannya dan mendustakan orang yang datang membawanya, seraya
berfirman, ﴾ صٓۚ وَٱلۡقُرۡءَانِ ذِي ٱلذِّكۡرِ ﴿ "Shad, demi al-Qur`an yang mempunyai keagungan."
Yakni, yang mempunyai kedudukan yang agung dan kemuliaan, yang mengingatkan ma-nusia akan segala
apa yang mereka butuhkan, seperti pengetahuan tentang nama-nama Allah, sifat-sifatNya dan
perbuatan-perbuatan-Nya, dan seperti pengetahuan tentang hukum-hukum syariatNya serta
pengetahuan tentang hukum-hukum di akhirat kelak dan pembalasan.
Jadi, al-Qur`an itu mengingatkan mereka tentang prinsip-prinsip dan cabang-cabang agama mereka.
Dan di sini tidak diper-lukan penyebutan apa yang disumpahkan, karena pada hakikatnya yang
digunakan bersumpah dan yang disumpahkan adalah satu (sama), yaitu
al-Qur`an yang disifati dengan sifat yang mulia ini.
(2) Kalau al-Qur`an seperti itu sifatnya, maka dapat diketa-hui bahwa
kebutuhan manusia kepadanya di atas segala kebutuhan. Maka kewajiban mereka adalah meresponsnya
dengan mengimani, membenarkan, dan serius untuk mengambil pelajaran darinya. Maka Allah memberi
petunjuk kepada orang-orang yang mendapat petunjuk untuknya, sedangkan orang-orang kafir
menolaknya dan menolak yang menurunkannya, dan mereka selalu bersikap sombong dan memusuhi,
sombong, dan menolak untuk beriman kepadanya, congkak dan memusuhinya. Artinya, menentang dan
memusuhi dalam menolak, merusaknya dan dalam memperolok-olokkan Nabi yang datang membawanya.
(3) Maka Allah mengancam mereka dengan kebinasaan seperti yang telah
ditimpakan kepada umat-umat terdahulu yang mendustakan para rasul; dan mereka, pada saat
kebinasaan datang melanda, mereka menyeru dan meminta keselamatan agar dilepas-kan dari azab
itu.
Akan tetapi ﴾ وَّلَاتَ حِينَ مَنَاصٖ ﴿ "waktu itu bukanlah saat untuk lari melepaskan diri."
Maksudnya, dan waktu itu bukan waktu penyela-matan dari apa yang mereka terjerumus di dalamnya,
dan bukan pula waktu pembebasan dari apa yang menimpa mereka. Maka hendaklah mereka berhati-hati
kalau tetap pada sikap kesombongan dan permusuhan mereka, karena mereka akan ditimpa oleh apa
yang telah menimpa orang-orang sebelumnya.
(4) ﴾ وَعَجِبُوٓاْ أَن جَآءَهُم مُّنذِرٞ مِّنۡهُمۡۖ ﴿ "Dan mereka heran karena mereka keda-tangan seorang pemberi peringatan dari kalangan mereka." Maksudnya, orang-orang yang mendustakan itu merasa heran terhadap suatu perkara yang tidak pantas untuk diherankan, yaitu karena datang-nya seorang pemberi peringatan dari kalangan mereka sendiri supaya mereka bisa belajar kepadanya dan supaya mereka bisa mengenalnya dengan sebenar-benarnya, dan karena ia berasal dari kaum mereka sendiri, sehingga fanatisme kesukuan tidak bisa men-cegah mereka untuk mengikutinya. Padahal perkara ini termasuk hal yang patut disyukuri dan dipatuhi sepenuhnya. Namun mereka malah sebaliknya, mereka sangat heran dengan keheranan yang bermakna mengingkari, dan mereka berkata karena kekafiran dan kezhaliman mereka, ﴾
هَٰذَا سَٰحِرٞ كَذَّابٌ ﴿ "Ini adalah seorang ahli sihir yang banyak berdusta."
(5) Dosanya menurut mereka adalah karena dia ﴾ جَعَلَ ٱلۡأٓلِهَةَ
إِلَٰهٗا وَٰحِدًاۖ ﴿ "menjadikan sesembahan-sesembahan itu sesembahan Yang Satu saja." Maksudnya, bagaimana dia melarang mengambil sekutu-sekutu dan tuhan-tuhan tandingan dan memerintahkan supaya menuluskan ibadah hanya kepada Allah saja?! ﴾
إِنَّ هَٰذَا ﴿ "Sesungguh-nya ini," yang dibawanya ini ﴾ لَشَيۡءٌ
عُجَابٞ ﴿ "benar-benar suatu hal yang sangat mengherankan," maksudnya, menimbulkan keheranan
karena kepalsuan dan kerusakan (ketidakbenaran)nya, menurut mereka.
(6) ﴾ وَٱنطَلَقَ ٱلۡمَلَأُ مِنۡهُمۡ ﴿ "Dan pergilah pemimpin-pemimpin mereka" yang perkataan mereka diterima, dengan maksud menghimbau kaumnya supaya mereka tetap berpegang teguh kepada kesyirikan yang mereka anut, ﴾
أَنِ ٱمۡشُواْ وَٱصۡبِرُواْ عَلَىٰٓ ءَالِهَتِكُمۡۖ ﴿ "Pergilah kamu dan bersabar-lah terhadap sembahan-sembahanmu." Maksudnya, teruslah kalian menyembahnya dan bersungguh-sungguhlah dalam memperta-hankan dan menyembahnya, jangan sekali-kali ada apa pun yang mencegah kalian dan jangan pula ada seorang pun yang mengha-lang-halangi kalian, ﴾
إِنَّ هَٰذَا ﴿ "sesungguhnya ini," yang dibawa oleh Muhammad ini, yaitu larangan menyembah mereka, ﴾
لَشَيۡءٞ يُرَادُ ﴿ "benar-benar suatu hal yang dikehendaki," yakni yang dimaksud. Artinya,
Muhammad mempunyai niat dan tujuan yang tidak baik padanya. Ini adalah propaganda yang tidak
akan pernah laku ke-cuali di kalangan orang-orang yang dungu (tidak berakal). Sebab, sesungguhnya siapa saja yang mengajak kepada
perkataan yang benar atau yang tidak benar, maka perkataannya tidak bisa ditolak dengan cara
mencemoohkan niatnya, karena niat dan amalnya hanya orang yang bersangkutan yang tahu.
Semestinya ia ditolak (ditanggapi) dengan cara menghadapinya dengan apa
yang dapat membatalkan dan merusak argumen-argumen dan hujjah-hujjah (dalil)nya; sedangkan tujuan mereka adalah bahwa Muhammad itu sebenarnya
mengajak kalian kepada apa yang diserukannya hanyalah untuk (dapat)
memimpin kalian dan supaya menjadi orang yang dihormati dan diikuti di kalangan kalian.
(7) ﴾ مَا سَمِعۡنَا بِهَٰذَا ﴿ "Kami tidak pernah mendengar hal ini," artinya paham yang dikatakannya dan agama yang diserukannya ﴾
فِي ٱلۡمِلَّةِ ٱلۡأٓخِرَةِ ﴿ "dalam agama yang terakhir," maksudnya, pada masa terakhir, kita
tidak menjumpainya sebagai anutan bapak-bapak kita, dan tidak pula bapak-bapak kita menjumpainya
dari nenek moyang mereka. Maka teruslah kalian berpegang kepada apa yang dianut oleh bapak-bapak
kalian, sebab itulah yang haq. Sedangkan apa yang diserukan oleh Muhammad itu hanyalah perbuatan
mengada-ada yang dilakukannya dan kedustaan yang direkayasanya!
Ini juga satu syubhat (kerancuan) dan sejenis dengan syubhat mereka yang
pertama, di mana mereka menolak kebenaran dengan sesuatu yang bukan argumen untuk menolak
pendapat yang sangat sederhana, yaitu pendapat yang berlawanan dengan paham yang dianut oleh
bapak-bapak mereka yang sesat. Di mana yang bisa menunjukkan kepalsuannya?!
(8) ﴾ أَءُنزِلَ عَلَيۡهِ ٱلذِّكۡرُ مِنۢ بَيۡنِنَاۚ ﴿ "Mengapa al-Qur`an itu diturunkan kepadanya di antara kita?" Maksudnya, apa yang telah membuatnya lebih utama daripada kita sehingga al-Qur`an diturunkan kepada-nya, bukan kepada kita dan ia diistimewakan oleh Allah dengan-nya?! Ini juga adalah syubhat mereka. Mana dalil yang terdapat di dalam syubhat ini yang membuktikan penolakan terhadap apa yang ia katakan? Tidakkah semua rasul itu melainkan demikian adanya?! Allah mengaruniakan kerasulan kepada mereka dan me-merintah mereka mengajak manusia kepadaNya. Maka dari itu, tatkala perkataan-perkataan yang bersumber dari mereka tersebut tidak pantas sedikitpun (untuk dijadikan argumen) untuk menolak apa yang dibawa oleh Rasul, maka Allah سبحانه وتعالى memberitahu dari mana perkataan-perkataan seperti itu bersumber, dan sesungguhnya mereka ﴾
فِي شَكّٖ مِّن ذِكۡرِيۚ ﴿ "berada dalam keragu-raguan terhadap al-Qur`an-Ku." Mereka sama sekali tidak mempunyai ilmu pengetahuan dan tidak pula bukti. Tatkala mereka sudah terjerumus dalam lembah keraguan dan puas dengannya, sedangkan kebenaran yang nyata telah datang kepada mereka, dan mereka pun sudah berbulat hati untuk terus berada dalam keraguan, maka mereka mengatakan perkataan-perkataan tersebut untuk menolak kebenaran, tanpa satu bukti pun dari mereka, melainkan hanya bersumber dari kedusta-an yang mereka lakukan. Sudah dimaklumi bahwasanya siapa saja yang berkarakter seperti itu, berbicara berdasarkan keraguan dan sikap keras kepala, maka perkataannya tidak bisa diterima, dan tak seorang pun yang dapat mencemarkan kebenaran; dan sesungguhnya orang yang seperti itu keadaannya mendapat celaan dan cacian akibat perkataannya.
Maka dari itu Allah mengancam mereka dengan azab, seraya berfirman, ﴾ بَل لَّمَّا يَذُوقُواْ عَذَابِ ﴿ "Dan
sebenarnya mereka belum merasakan azabKu." Maksudnya, mereka telah mengatakan
perkataan-per-kataan tersebut dan telah lancang melakukannya, di mana mereka bersenang-senang di
dunia, tidak ditimpa azab Allah sedikitpun. Kalau saja mereka merasakan azabNya, tentu mereka
tidak akan berani berbuat lancang seperti itu.
(9) ﴾ أَمۡ عِندَهُمۡ خَزَآئِنُ رَحۡمَةِ رَبِّكَ ٱلۡعَزِيزِ ٱلۡوَهَّابِ
﴿ "Atau apakah mereka itu mem-punyai perbendaharaan rahmat Rabbmu Yang Mahaperkasa lagi Maha Pemberi," lalu mereka memberikan sebagian darinya kepada siapa saja yang mereka kehendaki dan tidak memberikannya kepada siapa yang mereka kehendaki, di mana dengan itu mereka bisa mengatakan, ﴾
أَءُنزِلَ عَلَيۡهِ ٱلذِّكۡرُ مِنۢ بَيۡنِنَاۚ ﴿ "Mengapa al-Qur`an itu diturunkan kepadanya di
antara kita," maksudnya, ini adalah karunia dan rahmat Allah سبحانه وتعالى, dan hal itu bukan
wewenang mereka sehingga mereka berbuat lancang terhadap Allah (dengan bertanya seperti itu).
(10) ﴾ أَمۡ لَهُم مُّلۡكُ ٱلسَّمَٰوَٰتِ وَٱلۡأَرۡضِ وَمَا بَيۡنَهُمَاۖ
﴿ "Atau apakah mereka memi-liki kerajaan langit dan bumi dan yang ada di antara keduanya," sehingga mereka kuasa melakukan apa saja yang mereka inginkan?﴾
فَلۡيَرۡتَقُواْ فِي ٱلۡأَسۡبَٰبِ ﴿ "Maka hendaklah mereka menaiki tangga-tangga," yang dapat
mengantarkan mereka ke langit, lalu mereka mencegat Rahmat Allah terhadap Rasulullah a!
Beraninya mereka membicarakan, padahal mereka adalah makhluk ciptaan Allah yang paling lemah dan
paling tidak berdaya, tentang apa yang mereka bicarakan!
(11) Atau apakah tujuan mereka adalah penggalangan koalisi, pasukan dan
saling bahu-membahu dalam membela keba-tilan dan menyia-nyiakan kebenaran. Dan memang inilah
realita-nya! Sesungguhnya rencana jahat ini tidak akan bisa mereka capai, malah upaya-upaya
mereka pasti sia-sia dan bala tentara mereka pasti tercerai berai. Maka dari itu Allah
berfirman, ﴾ جُندٞ مَّا هُنَالِكَ مَهۡزُومٞ مِّنَ ٱلۡأَحۡزَابِ ﴿ "Suatu tentara yang besar yang
berada di sana dari golongan-golongan yang berserikat, pasti akan dikalahkan."
{Saad}. Phần giảng giải về các chữ cái mở đầu này đã được nói ở phần đầu của chương Al-Baqarah. Thề bởi Thiên Kinh Qur'an chứa đựng những lời nhắc nhở nhân loại về những gì hữu ích cho họ ở trần gian và cả Đời Sau. Sự việc không giống như những tên đa thần đã nghĩ rằng Allah có những kẻ đối tác.
Commentary
The background of the revelation
The background of the revelation of the initial verses of this Surah was that Abu Talib, the uncle of the Holy Prophet ﷺ was doing his best as his guardian, despite that he had not yet embraced Islam. When he fell sick, the chiefs of the tribe of Quraish held a consultative meeting in which Abu Jahl, ` As Ibn Wa'il, Aswad Ibn Muttalib, Aswad Ibn ` Abd Yaghuth and several other chiefs participated. They discussed the situation they faced. Abu Talib was sick. If he were to pass away and they were to take some strong action against the Holy Prophet ﷺ to restrain his activities in favor of promoting his new faith, the people of Arabia will throw taunts at them and say, 'Here are these people who could do nothing against him while his uncle Abu Talib was alive while, now when he has died, they have stood up against him as their target. So, they came to the conclusion that they should decide this thing about Muhammad ﷺ while Abu Talib was still alive, so that he would stop speaking ill about their objects of worship.
Accordingly, these people came to Abu Talib and said to him that his nephew spoke ill of their objects of worship. They appealed to his sense of justice, and asked him to tell his nephew that he was free to worship any god he liked, but say nothing against their objects of worship. The truth of the matter was that the Holy Prophet ﷺ himself did not say about these idols anything more than that they were insensate and lifeless. They were not their creators, nor their sustainers, and that nothing that could benefit or harm them was in their control. Abu Talib asked the Holy Prophet ﷺ to come in the meeting. To him, he said, 'My dear nephew, these people are complaining about you that you speak ill of their objects of worship. Leave them on their faith and, on your part, you keep worshiping your God.' People from the Quraish also kept making their comments following it.
Finally, the Holy Prophet ﷺ said, 'My dear uncle, should I not be inviting them to something that is better for them?' Abu Talib said, 'What thing is that?' He said, 'I want them to say a particular kalimah (statement) by virtue of which the whole Arabia will be at their feet, and they will become masters of the non-Arab lands beyond it.' Thereupon, Abu Jahl said, 'Tell us. What that kalimah is? By your father, not simply one kalimah, we are ready to say ten of them.' To this he replied, 'Just say: لا إله إلا اللہ (la ilaha il-lal-lah: There is no god (worthy of worship) but Allah). Hearing this, all of them rose to leave saying, 'Are we supposed to leave all objects of worship we have, and take to just one? This is something very strange.' It was on this occasion that these verses of Surah Sad were revealed. (Tafsir Ibn Kathir, pp. 27, 28 v. 4)
Sad. La explicación sobre las letras inconexas fue expuesta anteriormente en la sura La Vaca.
Al-lah jura por el Corán, que está lleno de amonestaciones, y que le recuerda a la humanidad lo que los beneficia en su vida mundana y en la Otra Vida. La verdad no es como piensan los idólatras, a saber, que Al-lah tiene socios a Su lado.
The Quran calls upon people to accept the realities that already exist in human nature. No statement of the Quran has so far been found to be against facts, which is sufficient to prove the veracity of the Quran. If people still do not accept the Quran, their rejection is certainly not based on arguments, but stems from the fear that they may lose their sense of self-importance if they accept a greater Truth.
(Şā-ādصٓ) Lettere simili sono presenti nella Surat Al-Baqarah. Giurò sul Corano, che include ammonimenti rivolti alla gente che sono loro utili in vita e nell'Aldilà. La realtà non è come gli idolatri affermano, ovvero che Allāh abbia altri pari a Lui.
Seulement, les mécréants refusent, par orgueil et par arrogance, de proclamer l’Unicité d’Allah et sont opposés et hostiles au Prophète Muħammad.
Tuy nhiên, những kẻ vô đức tin luôn cứ ngạo mạn không chấp nhận tính duy nhất của Allah và cứ ngoan cố chống đối Thiên Sứ Muhammad - cầu xin Allah ban bình an cho Người - và căm thù Người.
Fakat müşrikler, Allah'ın tevhidine karşı kibir ve bir gurur içerisindedirler. Aynı zamanda Muhammed -sallallahu aleyhi ve sellem-'e karşı da muhalefet ve düşmanlık içerisindedirler.
Subalit ang mga tagatangging sumampalataya ay nasa isang panatisismo, pagpapakamalaki laban sa paniniwala sa kaisahan ni Allāh at nasa isang pagsalungat kay Muḥammad – basbasan siya ni Allāh at batiin ng kapayapaan – at isang pangangaway sa kanya.
No, oni koji ne vjeruju oholo se otuđuju od tevhida time što se suprotstavljaju Silnom Allahu i Poslaniku, sallallahu alejhi ve sellem.
Ma i miscredenti sono uniti contro l'Unicità di Allāh e sono arroganti nei suoi confronti, ed essi sono in disaccordo con Muħammed, pace e benedizione di Allāh su di lui ﷺ, e gli sono ostili.
Pero los incrédulos están perdidos en el fanatismo y la arrogancia tocante a la Unicidad de Al‑lah, y en oposición a Mujámmad r y su odio hacia él.
But the disbelievers are in fanaticism and arrogance towards the oneness of Allah, and in opposition to Muhammad (peace be upon him) and hatred for him.
Akan tetapi, orang-orang kafir itu berada di atas fanatisme dan kesombongan sehingga mereka menolak untuk menauhidkan Allah dan selalu menentang dan memusuhi Muhammad -ṣallallāhu 'alaihi wa sallam-.
Quanta gente distruggemmo prima di loro, nei secoli trascorsi, che smentirono i Nostri messaggeri e che implorarono salvezza quando vennero colpiti dalla punizione; e quello non era il momento adatto per trarre beneficio dalle loro implorazioni, salvandosi dalla punizione.
Cuántas generaciones que negaron a sus mensajeros antes que ellos, y a las que Al-lah ha destruido, pidieron ayuda cuando el castigo recayó sobre ellas. Pero ese no era el tiempo para salvarse del castigo, porque la búsqueda de Su ayuda ya no los beneficiaría.
Có biết bao nhiêu là thế hệ trước chúng đã bị TA tiêu diệt bởi sự phủ nhận các vị Thiên Sứ của Ngài, chúng đã cầu xin sự cứu rỗi khi sự trừng phạt giáng xuống. Nhưng sự cầu xin lúc đó trở nên vô ích.
How many generations who denied their messengers before them have I destroyed, they called out seeking help when the punishment fell upon them. But the time was not the time to be saved from the punishment where seeking help from Him would benefit them.
Betapa banyak umat-umat sebelum mereka yang mendustakan para rasul mereka yang telah Kami binasakan. Saat azab turun menimpa mereka, mereka beristigasah dengan mengangkat suara, padahal saat itu bukanlah saat keselamatan bagi mereka dari azab sehingga istigasah mereka itu bisa bermanfaat.
Kay rami ng ipinahamak Namin bago pa nila kabilang sa mga salinlahing nagpasinungaling sa mga sugo nila, saka nanawagan sila habang mga nagpapasaklolo sa sandali ng pagbaba ng pagdurusa sa kanila ngunit ang oras ay hindi isang oras ng pagkaligtas para sa kanila mula sa pagdurusa para makinabang sila sa pagpapasaklolo.
Biz onlardan önce resullerimizi yalanlayan nice nesilleri helak ettik. Başlarına azap indiği zaman feryat ettiler. Hâlbuki artık onlar için azaptan kurtulma zamanı değildi ki, feryatları kendilerine gelen azaba karşı faydalı olabilsin.
Allah, džellešanuhu, uništio je mnoge nevjerničke narode prije ovog umeta, pa su isti ti narodi tražili pomoć od Boga kad ih je sustigla kazna, i povinovali su se Allahu kajući se, ali je za pokajanje bilo kasno.
Que sont nombreuses les générations que Nous avons anéanties. Des générations qui traitaient de menteurs leurs messagers et qui ont crié au secours lorsque le châtiment s’est abattu sur eux. Or il était trop tard pour crier au secours et pour qu’on les épargne.
Kâfirler, küfürlerinde devam ettikleri müddetçe kendilerini Allah'ın azabı ile korkutan bir resulün gelmesine şaşırdılar. Kâfirler, Muhammed -sallallahu aleyhi ve sellem-'in getirdiklerinin doğruluğunu gösteren delilleri gördükleri zaman; "Bu insanları büyüleyen bir büyücü ve Allah'ın kendisine vahyettiği resullerden olduğunu iddia eden bir yalancıdır." dediler.
The Idolators were amazed at the Message, Tawhid and the Qur'an
Allah tells us that the idolators wondered at the sending of the Messenger of Allah as a bringer of glad tidings and a warner. This is like the Ayah:
أَكَانَ لِلنَّاسِ عَجَبًا أَنْ أَوْحَيْنَآ إِلَى رَجُلٍ مِّنْهُمْ أَنْ أَنذِرِ النَّاسَ وَبَشِّرِ الَّذِينَ ءامَنُواْ أَنَّ لَهُمْ قَدَمَ صِدْقٍ عِندَ رَبِّهِمْ قَالَ الْكَـفِرُونَ إِنَّ هَـذَا لَسَـحِرٌ مُّبِينٌ
(Is it a wonder for mankind that We have sent Our revelation to a man from among themselves (saying): "Warn mankind, and give good news to those who believe that they shall have with their Lord the rewards of their good deeds" (But) the disbelievers say: "This is indeed an evident sorcerer!") (10:2). And Allah says here:
وَعَجِبُواْ أَن جَآءَهُم مٌّنذِرٌ مِّنْهُمْ
(And they wonder that a warner has come to them from among themselves.) meaning, a human being like themselves.
وَقَالَ الْكَـفِرُونَ هَـذَا سَـحِرٌ كَذَّابٌأَجَعَلَ الاٌّلِهَةَ إِلَـهاً وَحِداً
(And the disbelievers said: "This is a sorcerer, a liar. Has he made the gods into One God") meaning, does he claim that the One Who is to worshipped is One and there is no god besides Him The idolators -- may Allah curse them -- denounced that and were amazed at the idea of giving up Shirk, because they had learned from their forefathers to worship idols and their hearts were filled with love for that. When the Messenger called them to rid their hearts of that and to worship Allah Alone, this was too much for them and they were astounded by it. They said:
أَجَعَلَ الاٌّلِهَةَ إِلَـهاً وَحِداً إِنَّ هَـذَا لَشَىْءٌ عُجَابٌ وَانطَلَقَ الْمَلأُ مِنْهُمْ
("Has he made the gods into One God Verily, this is a curious thing!" And the leaders among them went about) meaning the chiefs and masters and nobles,
امْشُواْ
((saying): "Go on...") meaning, `persist in your religion,'
وَاْصْبِرُواْ عَلَى ءَالِهَتِكُمْ
(and remain constant to your gods!), meaning, `do not respond to Muhammad's call to Tawhid.'
إِنَّ هَـذَا لَشَىْءٌ يُرَادُ
(Verily, this is a thing designed!) Ibn Jarir said, "The Tawhid to which Muhammad is calling you is something by which he wishes to gain power over you, and exalt his own position, so that he will have followers among you, but we will not respond
The Reason for the Revelation of These Ayat
Abu Ja`far bin Jarir recorded that Ibn `Abbas, may Allah be pleased with him, said, "When Abu Talib fell sick, some of the people of the Quraysh, including Abu Jahl, entered upon him and said, `Your brother's son is insulting our gods; he does such and such and says such and such. Why don't you send for him and tell him not to do that' So he sent for the Prophet and he entered the house. There was space enough for one man to sit between them and Abu Talib, and Abu Jahl, may Allah curse him, was afraid that if the Prophet were to sit beside Abu Talib he would be more lenient with him, so he jumped up and sat in that spot, and the Messenger of Allah could find nowhere to sit near his uncle, so he sat by the door. Abu Talib said to him, `O son of my brother, why are your people complaining about you and claiming that you insult their gods and say such and such' They made so many complaints against him. Thereupon, he said,
«يَا عَمِّ إِنِّي أُرِيدُهُمْ عَلَى كَلِمَةٍ وَاحِدَةٍ يَقُولُونَهَا تَدِينُ لَهُمْ بِهَا الْعَرَبُ، وَتُؤَدِّي إِلَيْهِمْ بِهَا الْعَجَمُ الْجِزْيَة»
(O uncle, all I want from them is one word which, if they say it, the Arabs will become their followers and the non-Arabs will pay Jizyah to them.) They were worried about what he said, so they said, `One word Yes, by your father, (we will say) ten words! What is it' Abu Talib said, `What word is it, O son of my brother' He said,
«لَا إِلَهَ إِلَّا الله»
(La ilaha illallah.) They stood up in agitation, brushing down their clothes, saying,
أَجَعَلَ الاٌّلِهَةَ إِلَـهاً وَحِداً إِنَّ هَـذَا لَشَىْءٌ عُجَابٌ
(Has he made the gods into One God. Verily, this is a curious thing!) Then this passage was revealed, from this Ayah to the Ayah:
بَل لَّمَّا يَذُوقُواْ عَذَابِ
(Nay, but they have not tasted (My) torment!)" This is the wording of Abu Kurayb. Something similar was also recorded by Imam Ahmad and An-Nasa'i, and At-Tirmidhi said, "Hasan."
مَا سَمِعْنَا بِهَـذَا فِى الْمِلَّةِ الاٌّخِرَةِ
(We have not heard (the like) of this in the religion of these later days.) means, `we have not heard anything like this Tawhid to which Muhammad calls us in the religion of these later days.' Al-`Awfi reported that Ibn `Abbas, may Allah be pleased with him, said, "`We have not heard of this from the religion of these later days (meaning Christianity); if this Qur'an were true, the Christians would have told us about it."
إِنْ هَـذَا إِلاَّ اخْتِلاَقٌ
(This is nothing but an invention!) Mujahid and Qatadah said, "A lie." Ibn `Abbas said, "A fabrication."
أَءَنزِلَ عَلَيْهِ الذِّكْرُ مِن بَيْنِنَا
(Has the Reminder been sent down to him (alone) from among us) They thought it unlikely that he would be singled out from among them to receive the Qur'an. This is like the Ayat:
لَوْلاَ نُزِّلَ هَـذَا الْقُرْءَانُ عَلَى رَجُلٍ مِّنَ الْقَرْيَتَيْنِ عَظِيمٍ
(And they say: "Why is not this Qur'an sent down to some great man of the two towns") (43:31). Allah said:
أَهُمْ يَقْسِمُونَ رَحْمَةَ رَبِّكَ نَحْنُ قَسَمْنَا بَيْنَهُمْ مَّعِيشَتَهُمْ فِى الْحَيَوةِ الدُّنْيَا وَرَفَعْنَا بَعْضَهُمْ فَوْقَ بَعْضٍ دَرَجَـتٍ
(Is it they who would portion out the mercy of your Lord It is We Who portion out between them their livelihood in this world, and We raised some of them above others in ranks) (43:32). When they said this, it indicated their ignorance and lack of understanding since they thought it was unlikely that the Qur'an would be revealed to the Messenger and not to somebody else.
بَل لَّمَّا يَذُوقُواْ عَذَابِ
(Nay, but they have not tasted (My) torment!) means, they say this because they have not yet tasted the punishment and vengeance of Allah. But they will come to know the consequences of what they say and what they rejected on the Day when they are herded into the fire of Hell. Then Allah points out that He is the One Who is in control of His Creation and Who does whatever He wills, Who gives whatever He wants to whomever He wants, and honors whomever He wants and humiliates whomever He wants, and guides whomever He wants and misguides whomever He wants, and sends the Ruh (Jibril) by His command upon whomsoever He wants among His servants, and seals the hearts of whomever He wants, so no one can guide him apart from Allah. His servants do not possess any power and have no control over His dominion, not even a speck of dust's weight; they do not possess even a thin membrane over a date stone. Allah says, denouncing them:
أَمْ عِندَهُمْ خَزَآئِنُ رَحْمَةِ رَبِّكَ الْعَزِيزِ الْوَهَّابِ
(Or have they the treasures of the mercy of your Lord, the Almighty, the Real Bestower) meaning, the Almighty Whose might cannot be overcome, the Bestower Who gives whatever He wills to whomsoever He wills. This Ayah is like the Ayah:
أَمْ لَهُمْ نَصِيبٌ مِّنَ الْمُلْكِ فَإِذاً لاَّ يُؤْتُونَ النَّاسَ نَقِيراً - أَمْ يَحْسُدُونَ النَّاسَ عَلَى مَآ ءَاتَـهُمُ اللَّهُ مِن فَضْلِهِ فَقَدْ ءَاتَيْنَآ ءَالَ إِبْرَهِيمَ الْكِتَـبَ وَالْحِكْمَةَ وَءَاتَيْنَـهُمْ مُّلْكاً عَظِيماً - فَمِنْهُمْ مَّنْ ءَامَنَ بِهِ وَمِنْهُمْ مَّن صَدَّ عَنْهُ وَكَفَى بِجَهَنَّمَ سَعِيراً
(Or have they a share in the dominion Then in that case they would not give mankind even a speck on the back of a date stone. Or do they envy men for what Allah has given them of His bounty Then, We had already given the family of Ibrahim the Book and Al-Hikmah, and conferred upon them a great kingdom. Of them were (some) who believed in him, and of them were (some) who averted their faces from him; and enough is Hell for burning (them).) (4:53-55).
قُل لَّوْ أَنتُمْ تَمْلِكُونَ خَزَآئِنَ رَحْمَةِ رَبِّى إِذًا لأمْسَكْتُمْ خَشْيَةَ الإِنفَاقِ وَكَانَ الإنْسَـنُ قَتُورًا
(Say: "If you possessed the treasure of the mercy of my Lord (wealth), then you would surely hold back for fear of (being exhausted), and man is ever miserly!") (17:100). This is after Allah tells us the story of how the disbeliever denied the sending of a human Messenger, as He tells us that the people of Salih, peace be upon him, said:
أَءُلْقِىَ الذِّكْرُ عَلَيْهِ مِن بَيْنِنَا بَلْ هُوَ كَذَّابٌ أَشِرٌ - سَيَعْلَمُونَ غَداً مَّنِ الْكَذَّابُ الاٌّشِرُ
("Is it that the Reminder is sent to him alone from among us Nay, he is an insolent liar!" Tomorrow they will come to know who is the liar, the insolent one!) (54:25, 26)
أَمْ لَهُم مٌّلْكُ السَّمَـوَتِ وَالاٌّرْضِ وَمَا بَيَنَهُمَا فَلْيَرْتَقُواْ فِى الاٌّسْبَابِ
(Or is it that the dominion of the heavens and the earth and all that is between them is theirs If so, let them ascend up with means.) means, if they have that, then let them ascend up with means. Ibn `Abbas, may Allah be pleased with him, Mujahid, Sa`id bin Jubayr, Qatadah and others said, "The ways to the heaven." Ad-Dahhak, said, "Then let them ascend into the seventh heaven." Then Allah says,
جُندٌ مَّا هُنَالِكَ مَهْزُومٌ مِّن الاٌّحَزَابِ
(they will be a defeated host like the Confederates of the old times.) meaning, these hosts of disbelievers who are in false pride and opposition will be defeated and overwhelmed and disgraced, just as the Confederates of the old times were disgraced before them. This Ayah is like the Ayah:
أَمْ يَقُولُونَ نَحْنُ جَمِيعٌ مُّنتَصِرٌ - سَيُهْزَمُ الْجَمْعُ وَيُوَلُّونَ الدُّبُرَ
(Or say they: "We are a great multitude, victorious" Their multitude will be put to flight, and they will show their backs.) (54:44-45) -- which is what happened on the day of Badr --
بَلِ السَّاعَةُ مَوْعِدُهُمْ وَالسَّاعَةُ أَدْهَى وَأَمَرُّ
(Nay, but the Hour is their appointed time, and the Hour will be more grievous and more bitter.) (54:46)
Ils se sont étonnés qu’un Messager issu d’eux, les avertisse qu’un châtiment d’Allah leur était promis s’ils persistaient dans leur mécréance et les mécréants dirent lorsqu’ils virent les preuves de la véracité de ce qu’apportait le Prophète Muħammad: Cet homme est un sorcier qui ensorcelle les gens et un menteur qui prétend être un messager recevant la Révélation d’Allah.
Essi si meravigliarono quando giunse un messaggero, tra di loro, per incutere loro timore della punizione di Allāh; in verità, essi perseverarono nella loro miscredenza. I miscredenti dissero, quando videro le chiare prove della veridicità di ciò che comunicò loro Muħammed pace e benedizioni di Allāh su di lui ﷺ: "Quest'uomo è un mago che strega la gente, e mente nelle sue affermazioni di essere un Messaggero di Allāh che ha ottenuto la Rivelazione.
And they expressed surprise when a messenger came to them from themselves to warn them of Allah’s punishment if they remain in their disbelief. And the disbelievers said when they saw the proof for the truthfulness of what Muhammad (peace be upon him) brought: “This is a magician who performs magic on people, and a liar in claiming that he is a messenger from Allah who receives revelation.
Ipinagtaka nila nang may dumating sa kanila na isang sugo kabilang sa mga sarili nila, na nagpapangamba sa kanila sa pagdurusang dulot ni Allāh kung nagpatuloy sila sa kawalang-pananampalataya nila. Nagsabi ang mga tagatangging sumampalataya nang nasaksihan nila ang mga patunay sa katapatan ng inihatid ni Muḥammad – basbasan siya ni Allāh at batiin ng kapayapaan: "Ito ay isang lalaking manggagaway na nanggagaway sa mga tao, na palasinungaling sa inaangkin niyang siya raw ay isang sugo mula kay Allāh, na kinakasihan.
Bezbožnici se čude što im je poslat Resulullah, sallallahu alejhi ve sellem, da ih upozori na to da će ih stići kazna ukoliko ostanu nevjernici. Mnogobošci su vidjeli jasne dokaze istinitosti Muhammedova poslanstva, pa ipak govore: “Muhammed samo laže i magijom vješto vara svoje sunarodnike! On laže tvrdeći da je Božiji poslanik kome se objavljuje.”
Y se sorprendieron cuando un Mensajero se les acercó para advertirles del castigo de Al-lah si permanecían en su incredulidad. Los incrédulos dijeron cuando vieron la prueba de la veracidad de lo que Mujámmad r trajo: “Este es un hechicero que realiza magia en las personas, y un mentiroso al afirmar que es un mensajero de Al-lah que recibe revelación.
Và chúng tỏ vẻ kinh ngạc khi có một vị Thiên Sứ xuất thân từ chúng đến với chúng cảnh báo chúng về sự trừng phạt của Allah nếu chúng vẫn tiếp tục trong tình trạng vô đức tin của chúng. Và những kẻ vô đức tin này nói khi chúng chứng kiến được những bằng chứng xác thực mà Muhammad - cầu xin Allah ban bình an cho Người - mang đến: " Đây chẳng qua chỉ là một người đàn ông dùng ma thuật để biểu diễn trước thiên hạ, Y là một tên nói dối khi tự xưng là Thiên Sứ của Allah được Ngài mặc khải."
Mereka heran ketika seorang rasul dari kalangan mereka datang memperingatkan mereka dari azab Allah bila mereka terus bersikukuh di atas kekufuran. Ketika mereka melihat bukti-bukti kebenaran ajaran yang dibawa oleh Muhammad -ṣallallāhu 'alaihi wa sallam-, orang-orang kafir berkata, “Laki-laki ini adalah penyihir yang menyihir manusia dan pembohong terkait klaim yang diucapkannya bahwa dia adalah utusan Allah yang mendapatkan wahyu.
The Prophet Muhammad is a great name today, because subsequent history has glorified him. But when, in the seventh century A.D. he announced his prophethood, it was difficult for people to believe that this ordinary-looking person was chosen to receive God’s revelations. It is crucial to understand that once history has taken shape, even a blind man can recognise a prophet, but before history takes shape immense sincerity is required to acknowledge a prophet. The exceptionally different style of the Quran used to stun its opponents, but the ordinary image of the bearer of the Quran would cast them into doubt. Bent on rejecting him, these people used to denigrate the Prophet in various ways, called him a magician or a liar. They could not reconcile themselves to the possibility of their great men being in the wrong as against an ordinary man.
Has he made the numerous gods into one God, besides whom there is no god? This act of his is extremely strange”.
Phải chăng người đàn ông này muốn nhập tất cả các thần linh lại thành một Thân Linh duy nhất, không có thần linh khác ngoài Ngài ư? Quả thật, hành động cho mục đích này của Y quả là một điều quái lạ.
Gumawa ba ang lalaking ito sa maraming diyos bilang nag-iisang diyos, na walang Diyos na iba pa rito? Tunay na ang ginawa niyang ito ay talagang isang sukdulan sa pagkakataka-taka."
Quest'uomo ha forse affermato che queste molteplici divinità sono un'Unica divinità, e che non vi sia altra divinità all'infuori di Lui? In verità, ciò che afferma è completamente assurdo!"
Apakah laki-laki ini menjadikan tuhan-tuhan yang banyak hanya menjadi satu tuhan saja yang tidak ada tuhan selain-Nya?! Perbuatannya itu sungguh mengherankan.”
Bu adam pek çok olan ilahları kendisinden başka ilah olmayan tek bir ilah mı yaptı? Şüphesiz bu yaptığı son derece şaşılır bir durumdur.
¿Acaso ha hecho que los muchos dioses se conviertan en un solo Al-lah, fuera del cual no hay Al-lah? Este acto suyo es extraño en extremo”.
Cet homme réduit-il le nombre des divinités à un seul Dieu en dehors duquel il n’existe pas d’autres divinités? Ceci est vraiment stupéfiant.
Usto, mnogobošci govore: “Zar taj čovjek može svesti brojne bogove na boga jednog? Taj njegov postupak odista je začudna stvar.”
And their leaders and elders went, saying to their followers: “Carry on with what you are upon and do not enter the religion of Muhammad. Remain firm on worshipping your gods. That which Muhammad is calling you towards, namely worshipping one god, is something planned which he wants so that he can dominate over us and have followers for himself.
Y sus líderes y ancianos fueron, y dijeron a sus seguidores: “Continúen con lo que están haciendo y no se unan a la religión de Mujámmad. Permanezcan firmes en adorar a sus dioses. En cuanto a lo que Mujámmad les está llamando, es decir, a adorar a un solo Al-lah, es algo planeado de parte suya para poder dominar sobre nosotros y tener seguidores para sí mismo.
Onlardan ileri gelenler ve büyükleri kendilerine tabi olanlara: "Olduğunuz hal üzere devam edin. Muhammed'in dinine girmeyin. İlahlarınıza ibadet hususunda kararlılık gösterin. Şüphesiz Muhammed'in sizi bir tek ilaha ibadet etme daveti bize üstün gelmek ve ona tabi olmamız için önceden dikkatle hesaplanmış bir şeydir." diyerek harekete geçtiler.
Nagdumali ang mga maharlika nila at ang mga malalaking tao nila, na mga nagsasabi: "Magpatuloy kayo sa anumang kayo ay naroon. Huwag kayong pumasok sa relihiyon ni Muḥammad. Magpakatatag kayo sa pagsamba sa mga diyos ninyo. Tunay na ang ipinaaanyaya sa inyo ni Muḥammad na pagsamba sa nag-iisang Diyos ay isang bagay na ipinanukala na ninanais niya mismo upang tumaas siya sa atin at maging mga tagasunod tayo sa kanya.
E i loro superiori e le loro autorità dissero ai loro seguaci: "Restate nelle vostre attuali condizioni e non abbracciate la religione di Muħammed; attenetevi all'adorazione dei vostri idoli. In verità, l'adorazione di una sola divinità, a cui Muħammed vi invita, è una trama pianificata da lui per ottenere alto rango e diventare nostro superiore, così da renderci suoi seguaci."
Những tên có địa vị lẫn những kẻ đầu sỏ của chúng bảo những người đi theo: "Các ngươi hãy tiếp tục đi trên những gì các ngươi đang theo, các ngươi chớ đừng đi vào tôn giáo của Muhammad, các ngươi hãy vẫn bám chặt việc thờ thượng các thần linh của các ngươi. Quả thật, những gì Muhammad tuyên truyền kêu gọi các ngươi đến với việc thờ phượng một Thượng Đế duy nhất chẳng qua chỉ là mưu đồ cho một kế hoạch của Y, Y chỉ muốn trở thành lãnh đạo của chúng ta và muốn chúng ta phải đi theo Y mà thôi."
Para pembesar dan pemuka mereka lalu mendatangi para pengikut mereka seraya berkata, “Teruskan apa yang selama ini kalian lakukan, jangan mengikuti agama Muhammad, dan pertahankanlah ibadah kepada tuhan-tuhan kalian. Sesungguhnya dakwah Muhammad kepada kalian untuk menyembah satu tuhan hanyalah taktiknya saja karena dia ingin merebut kepemimpinan dan pengikut dari tangan kami.
In verse 6, it was said: وَانطَلَقَ الْمَلَأُ مِنْهُمْ أَنِ امْشُوا وَاصْبِرُوا عَلَىٰ آلِهَتِكُمْ (And the leaders among them went forth saying (to their followers)," Walk away (from the Prophet) and stay firm on (adhering to) your gods - 12). This is pointing out to the event mentioned above that, once they heard the call to pure monotheism (tauhid), they left the meeting.
Leurs nobles et leurs notables partirent en disant à leurs partisans: Restez fidèles à votre confession et n’embrassez pas la religion de Muħammad. Restez fermement attachés à l’adoration de vos divinités car l’adoration d’un seul Dieu à laquelle vous appelle Muħammad est un stratagème qu’il a ourdi afin qu’il nous domine et que nous lui soyons assujettis.
Uglednici i prvaci između nevjernikā krenuše podsticati svoje istomišljenike, nevjernike poricatelje, da ostanu dosljedni robovanju kipovima, a ne Allahu, i da trpeljivo ustraju u svojoj (neispravnoj) vjeri. Rekli su: “Muhammed poziva u islam kako bi sebi osigurao veličinu i vlast na Zemlji, i želi da ga mi slijedimo!”
Hindi tayo nakarinig ng ipinaaanyaya sa atin ni Muḥammad na paniniwala sa kaisahan ni Allāh sa natagpuan natin sa mga magulang natin ni sa kapaniwalaan ni Jesus – sumakanya ang pagbati ng kapayapaan. Walang iba ang narinig nating iyon mula sa kanya kundi isang kasinungalingan at isang paggawa-gawa.
I dodali su: “Nismo čuli da naši preci spominju postojanje samo jednog Boga, osim Kojeg se nikom i ničem ne smije klanjati. Štaviše, nismo čuli ni da kršćani, Isaovi sljedbenici, govore da postoji samo jedan Bog. Eto, Muhammed samo izmišlja laži i donosi ono što je svima nepoznato.”
"Muhammad kêu gọi chúng ta thờ phượng một mình Allah. Đây là điều mà chúng ta không hề nghe cũng như không hề thấy trong tín ngưỡng mà tổ tiên của chúng ta đã theo, và ngay cả trong tôn giáo của Ysa - cầu xin bình an cho Người. Những gì chúng ta nghe được từ Y thật ra chỉ là một sự dối trá và bịa đặt."
No hemos oído acerca de la unicidad de Al-lah a la que Mujámmad nos llama en lo tocante a nuestros padres ni en la religión de Jesús u. Lo que hemos escuchado de él no es más que una mentira y una invención.
Muhammed'in bizi davet ettiği Allah'ın tevhidini, ne atalarımızın üzerinde olduğu yolda bulduk, ne de İsa -aleyhisselam-'ın dininde olduğunu işittik. Kendisinden duyduğumuz bu din, ancak uydurulmuş yalan ve iftiradan ibarettir.
Kami tidak pernah mendengar ajaran yang didakwahkan oleh Muhammad tentang menauhidkan Allah dalam ajaran nenek moyang kami, tidak pula dalam agama Isa -'alaihissalām-. Kami tidak mendengar darinya selain kebohongan dan bualan.
Non abbiamo mai sentito dell'Unicità di Allāh, a cui Muħammed ci invita, presso i nostri antenati, né ciò che ‘Īsā ha comunicato, pace a lui عليه السّلام ; e ciò che abbiamo ascoltato, da parte sua, non sono altro che bugie e invenzioni".
We have not heard the oneness of Allah which Muhammad is calling us towards in what we found our fathers on nor in the religion of Jesus (peace be upon him). What we have heard from him is nothing but a lie and fabrication.
Nous n’avons pas entendu parler du monothéisme auquel nous appelle Muħammad ni chez nos aïeux ni dans la religion de Jésus. Il ne fait que proférer des mensonges et des inventions.
Est-il concevable que le Coran lui soit révélé à lui parmi nous tous et qu’il soit privilégié alors que nous sommes des chefs et des notables? Ces polythéistes douteront de la Révélation tant qu’ils n’auront pas goûté au châtiment d’Allah et ils sont trompés par le délai que Nous leur accordons. S’ils goûtaient au châtiment, ils n’oseraient pas se rendre coupables de mécréance et de polythéisme ni n’oseraient douter de ce qui t’est révélé.
"Biz, bu kadar eşraf ve ileri gelen büyükler dururken, aramızdan özellikle ona Kur'an'ın inmesi doğru mudur?" dediler. Bilakis bu müşrikler, sana inen vahiy hakkında şüphe içindedirler. Çünkü onlar, henüz Allah'ın azabını tatmadılar. Azap için mühlet vermesine aldandılar. Eğer o azabı tatmış olsalardı; küfre, Allah'a şirk koşmaya ve sana vahyedilene şüphe ile bakmaya kalkışmazlardı.
¿Está bien que el Corán se le revele a él de entre nosotros y que él sea el elegido para ello, y que no nos sea revelado a nosotros, siendo que somos grandes líderes?” No obstante, estos idólatras dudan sobre la revelación que se les ha dado a conocer a ustedes. Y, como aún no han probado el castigo de Al-lah, han sido engañados debido a que se les ha dado tiempo. Si lo probaran, no tendrían la audacia de no creer en Al-lah y dudar de lo que se les revela.
"È forse giusto che il Corano sia stato rivelato a lui, tra tutti noi, e che egli sia stato scelto, e che non venga rivelato a noi che siamo suoi superiori?!" Tuttavia, questi idolatri dubitano della rivelazione che ti è stata affidata, e quando proveranno la punizione di Allāh, avranno ingannato sé stessi con le loro ricchezze: se l'avessero provata, non avrebbero osato essere miscredenti e associare altri ad Allāh, e dubitare di ciò che ti è stato rivelato.
“Zašto da Bog između nas Muhammedu objavi Knjigu, a ne nama koji smo aristokrate i velikaši?”, rekli su također. Mnogobošci su u sumnji glede onog što ti je objavljeno, Poslaniče. Budući da ih još nije stigla kazna, žive u obmani; da ih kazna stige, ne bi činili nevjerstvo i širk, niti bi sumnjali u ono što ti se objavljuje.
Natutumpak ba na pinababa sa kanya ang Qur'ān sa gitna natin at itinatangi siya rito at hindi pinababa sa atin samantalang tayo ay ang mga pinapanginoong malaki?" Bagkus ang mga tagapagtambal na ito ay nasa isang pagdududa sa pinababa sa iyo na kasi. Hindi pa sila nakalasap ng pagdurusang dulot ni Allāh kaya nalinlang sila sa pagpapalugit sa kanila. Kung sakaling nakalasap sila niyon ay talaga sanang hindi sila nangahas ng kawalang-pananampalataya at pagtatambal kay Allāh, at pagdududa sa ikinakasi sa iyo.
Is it right that the Qur’ān is revealed to him from amongst us and he is chosen for it, and it is not revealed to us whereas we are great leaders?” But these idolaters are in doubt about the revelation which is revealed to you. And they have not yet tasted the punishment of Allah, so they have been deceived due to their being given respite. If they were to taste it, they would not have the audacity to disbelieve in Allah and doubt what is revealed to you.
Chẳng lẽ Thiên Kinh Qur'an thực sự được ban xuống cho Y giữa chúng ta như thế này ư?! Nó thực sự được ban xuống cho Y trong khi chúng ta là những người lãnh đạo có địa vị cao trọng ư?! Không, những kẻ đa thần ngờ vực về lời Mặc Khải được truyền xuống cho Ngươi - Muhammad, bởi vì chúng chưa nếm được mùi vị của sự trừng phạt của Allah nên chúng mới cố chấp. Nếu chúng đã nếm được mùi vị hình phạt của Ngài thì chắc chắn chúng chẳng bao giờ dám vô đức tin và Shirk với Ngài nữa cũng như chúng chẳng còn dám nghi ngờ về lời Mặc Khải mà Ngươi mang đến.
Apakah pantas Al-Qur`ān turun kepadanya di antara kita secara khusus dan tidak diturunkan kepada kita, padahal kita adalah para pemuka dan pembesar?!” Sebaliknya, kaum musyrikin itu berada dalam keraguan terhadap wahyu yang turun kepadamu. Karena mereka belum merasakan azab Allah maka mereka tertipu oleh penangguhan azab-Nya. Seandainya mereka merasakannya, niscaya mereka tidak berani melakukan kekufuran dan kesyirikan kepada Allah serta tidak berani meragukan apa yang diwahyukan kepadamu.
O taglay ba ng mga tagapagtambal na tagapagpasinungaling na ito ang mga imbakan ng kabutihang-loob ng Panginoon mo, ang Makapangyarihan na walang nakikipanaig sa Kanya na isa man, ang nagbibigay ng anumang ninanais Niya sa sinumang ninanais Niya? Bahagi ng mga imbakan ng kabutihang-loob Niya ang pagkapropeta, saka ibinibigay Niya ito sa sinumang niloloob Niya. Ito ay hindi ukol sa kanila mismo upang igawad nila sa sinumang niloob nila at ipagkait nila sa sinumang ninais nila.
Ces polythéistes dénégateurs détiennent-ils les réserves de la grâce de ton Puissant Seigneur à qui personne ne tient tête, Celui qui donne ce qu’Il veut à qui Il veut? L’une des grâces issues de Sa réserve, est la Prophétie qu’Il donne à qui Il veut et il ne leur appartient pas de prétendre l’accorder à qui ils veulent et en priver qui ils veulent.
Oppure questi idolatri rinnegatori possiedono i tesori della gloria del tuo Dio, il Potente, Colui che nessuno può vincere, Colui che dona ciò che vuole a chi vuole; e parte dei Suoi generosi tesori è la Profezia, che Egli concede a chi vuole, e non spetta a loro concederla a chi vogliono e privarne chi vogliono.
¿O acaso estos idólatras negadores poseen los tesoros de tu Señor, el Poderoso a Quien nadie puede dominar, y Quien otorga lo que quiere a quien Él quiere? Y entre Sus tesoros se encuentra la profecía, por lo tanto, Él la da a quien Él desea. No está en ellos el que deba dársela a quienes quieran y retenerla de quienes ellos desean.
Hoặc phải chăng những tên đa thần vô đức tin này đang sở hữu một kho tàng Ân Phúc của Thượng Đế của Ngươi - Đấng Toàn Năng, không một ai có thể chế ngự được Ngài; Đấng tùy ý ban bố bổng lộc cho bất kỳ ai Ngài muốn. Và hồng phúc từ trong kho tàng Ân Phúc của Ngài là sứ mạng Nabi, Ngài muốn đưa nó cho ai Ngài muốn. Nó không thuộc quyền sở hữu của chúng để chúng tùy ý đưa hay không đưa cho ai mà chúng muốn.
Apakah kaum musyrikin yang mendustakan itu mempunyai perbendaharaan kekayaan Tuhanmu Yang Mahaperkasa yang tidak seorang pun bisa mengalahkan-Nya, yang memberi apa yang Dia kehendaki kepada siapa yang Dia kehendaki?! Di antara perbendaharaan kekayaan-Nya adalah kenabian yang Dia berikan kepada siapa yang Dia kehendaki. Kenabian itu bukan milik mereka sehingga mereka bisa memberikannya kepada siapa yang mereka kehendaki dan menghalanginya dari siapa yang mereka kehendaki.
Kendisine hiçbir şeyin galip gelemeyeceği Azîz olan, dilediğini dilediğine veren Rabbinin lütuf hazineleri bu yalancı müşriklerin yayında mıdır? Peygamberlik de O'nun lütfunun hazinelerindendir. Onu da istediğine verir. Peygamberlik, dilediklerine bahşedip dilediklerinden de men edecekleri kendilerine ait bir şey değildir.
Raspolažu li mekanski nevjernici riznicama Allahove milosti i dobrote? A Allah je silan, pa se niko protiv Njega ne može boriti, i izuzetno je darežljiv, te daje bez računa onom kome On hoće. Od njegove dobrote je da i vjerovjesništvo daje kome hoće. Oni ne raspolažu riznicama vjerovjesništva, pa da kome hoće daju ga, a kome hoće uskraćuju.
Or do these denying idolaters have treasures of the grace of your Lord, the Mighty whom nobody can overpower, who gives what He wants to whom He wants? And from His treasures is prophethood, so He gives it to whom He wishes. It is not for them that they should give it to whom they want and stop it from whom they want.
Or do they have the kingdom of the heavens and the earth, and possession of everything therein so they may chose who to give it to? If this is what claim they are making then let them adopt the means to go up to the heavens so they can then rule how they wish from above the heavens in who should be given and who should be held back from.
God’s blessing of guidance is not meted out in such a way that one who is favoured with worldly greatness is also granted God’s guidance. If worldly greatness were enough to make people great in the eyes of God, it would have become possible for them to confer God’s grace on anybody they liked, while withholding blessings from all others. But the fact is that God bestows His grace by His own standards and not by those laid down by human beings on the basis of appearances.
¿O poseen el reino de los cielos y la Tierra, y el dominio de todo lo que está allí, de modo que pueden elegir a quién se lo darán? Si esto es lo que afirman que están haciendo, entonces permítanles adoptar los medios para subir al cielo, de modo que luego puedan decidir como desean, desde lo alto del cielo, a quién se le debe dar y a quién se le debe retener.
O sa kanila ba ang paghahari sa mga langit, ang paghahari sa lupa, at ang paghahari sa anumang nasa mga ito para magindapat para sa kanila na magbigay sila at magkait sila? Kung ito ay naging haka-haka nila, kumuha sila ng mga kaparaanang magpaparating sa langit upang kayanin nila ang paghatol ayon sa ninais nila na pagkakait o pagbibigay. Hindi sila makakakaya niyon.
Hoặc phải chăng chúng nắm quyền cai trị các tầng trời và trái đất và vạn vật trong trời đất để chúng quyết định cho hay không cho theo ý của chúng? Nếu chúng đã khẳng định như thế thì hãy chúng hãy tìm cách đi lên trời để định đoạt điều chúng muốn. Và chắc chắn chúng sẽ không bao giờ làm được điều đó.
Ili, zar nevjernici vladaju nebesima i Zemljom i onim što je između njih, pa raspolažu milošću i nafakom te kome žele daju, a kome hoće uskraćuju? Ako imaju vlast na nebesima i Zemlji, neka se, onda, popnu uz ljestve na nebo da sebi osiguraju raspolaganje riznicama, iz kojih bi davali i čije bi blagodati uskraćivali. Oni to neće moći učiniti.
Détiennent-ils la propriété des Cieux, de la Terre et de ce qu’ils contiennent? Ont-ils le droit de donner et de ne pas donner? Si c’est ce qu’ils prétendent, qu’ils se donnent donc les moyens d’atteindre le ciel afin qu’ils puissent donner et ne pas donner comme bon leur semble, mais ils n’en seront jamais capables.
Ataukah mereka itu memiliki kerajaan langit, kerajaan bumi, dan segala yang ada di antara keduanya sehingga mereka berhak untuk memberi dan menahan karunia?! Bila mereka mengaku demikian maka hendaknya mereka mengambil sebab-sebab yang bisa menyampaikan mereka ke langit agar mereka bisa memutuskan sekehendak mereka berupa memberi atau menahannya, namun tentu mereka tidak akan mampu melakukannya.
Yoksa göklerin, yerin ve ikisi arasında bulunanların mülkü onların elinde midir ki vermede ve mani olmada hak sahibi olsunlar? Eğer bunu iddia ediyorlarsa, verme ve mani olmada istedikleri gibi hükmetmeleri için göklere ulaştıran sebeplere sarılsınlar. Bunu yapmaya asla güç yetiremezler.
Oppure possiedono il Regno dei Cieli, il Regno della Terra e il Regno di ciò che vi è tra di essi, così da avere il diritto di donare e privare?! In verità, queste sono le loro insinuazioni: che trovino i mezzi che li facciano ascendere al Cielo, in modo da ottenere il potere di privare o donare che essi bramano; non vi riusciranno.
Những kẻ phủ nhận Muhammad - cầu xin Allah ban bình an cho Người - là đoàn binh vô dụng sẽ bị đánh bại giống như các đội binh đã phủ nhận các vị Thiên Sứ của họ.
Ang mga tagapagpasinungaling na ito kay Muḥammad – basbasan siya ni Allāh at batiin ng kapayapaan – ay hukbong tatalunin tulad ng nauna rito na mga hukbong nagpasinungaling sa mga sugo ng mga iyon.
Costoro che smentiscono Muħammed, pace e le benedizioni di Allāh su di lui ﷺ, sono soldati sconfitti, come i soldati che li precedettero e che smentirono i loro messaggeri.
Estos negadores de Mujámmad r son un ejército derrotado como los ejércitos que vinieron antes que ellos, quienes negaron a sus mensajeros y entonces Al-lah los destruyó. Por tanto, eso ocurrirá con este ejército como ocurrió con los otros en la antigüedad.
Ces gens qui traitent Muħammad de menteur seront des soldats vaincus comme les soldats qui les ont précédés et ont traité de menteurs leurs messagers.
Orang-orang yang mendustakan Muhammad itu adalah bala tentara yang kalah, seperti bala tentara sebelum mereka yang mendustakan para rasul.
These deniers of Muhammad (peace be upon him) are a defeated army like the armies which came before them who denied their messengers and so I destroyed them. So that will occur with this army as occurred with others.
Mekanski nevjernici, koji poriču tvoje poslanstvo, bit će poraženi u sukobu s istinom, kao što su davno prije njih poraženi nevjernički narodi, koji poricahu poslanike.
Muhammed -sallallahu aleyhi ve sellem-'i yalanlayanlar, kendilerinden önceki resulleri yalanlayanların orduları gibi bozguna uğrayacaklardır.
Ils ne sont pas les premiers de leur genre puisqu’ils ont été précédés par le peuple de Noé, les ‘Âd et Pharaon qui faisait subir aux gens le supplice du pal.
Naime, nisu oni prvi koji su pricali istinu, i prije mekanskih bezbožnika poricali su narod Nuhov, zatim Ad, kojem je poslat Hud, i faraon, vlasnik moćnih vojski pomoću kojih je kažnjavao narod.
These deniers are not the first to deny, because the people of Noah, Aad, and the powerful Pharaoh denied before them.
"Telah mendustakan sebelum mereka itu kaum Nuh, 'Ad, Fir'aun yang mempunyai tentara yang banyak,
dan Tsamud, kaum Luth dan penduduk Aikah. Mereka itulah golongan-golongan yang bersekutu. Semua
mereka itu tidak lain hanyalah mendustakan rasul-rasul, maka pastilah mereka mendapat azabKu.
Tidaklah yang mereka tunggu melainkan hanya satu teriakan saja yang tidak ada baginya saat
berselang." (Shad: 12-15).
(12-15) Allah سبحانه وتعالى mewanti-wanti akan bertindak terhadap mereka
seperti yang dilakukanNya terhadap umat-umat sebelum mereka yang keberadaannya jauh lebih kuat
daripada mereka (kaum Quraisy) dan lebih besar jumlah koalisinya dalam
kebatilan, yakni ﴾ قَوۡمُ نُوحٖ وَعَادٞ ﴿ "kaum Nuh, 'Ad," kaum nabi Hud, dan ﴾
وَفِرۡعَوۡنُ ذُو ٱلۡأَوۡتَادِ ﴿ "Fir'aun yang mempunyai tentara yang banyak." Maksudnya, bala tentara yang sangat besar jumlahnya dan (memiliki) kekuatan yang luar biasa, ﴾ وَثَمُودُ ﴿ "dan Tsamud" yaitu kaum Nabi Shalih, ﴾
وَقَوۡمُ لُوطٖ وَأَصۡحَٰبُ لۡـَٔيۡكَةِۚ ﴿ "kaum Luth dan penduduk Aikah," yang memiliki banyak pepohonan dan kebun-kebun yang rindang. Mereka adalah kaum Nabi Syu'aib. ﴾
أُوْلَٰٓئِكَ ٱلۡأَحۡزَابُ ﴿ "Mereka itulah golongan-golongan yang bersekutu," yang bersatu dengan kekuatan, jumlah dan per-lengkapan mereka untuk menolak kebenaran. Namun semua itu sama sekali tidak berguna bagi mereka. ﴾
إِن كُلٌّ ﴿ "Semua mereka," masing-masing dari mereka itu ﴾ إِلَّا
كَذَّبَ ٱلرُّسُلَ فَحَقَّ ﴿ "tidak lain ha-nyalah mendustakan rasul-rasul, maka pastilah" maka pastilah mereka ditimpa oleh ﴾
عِقَابِ ﴿ "azab" dari Allah.
Mereka (kaum musyrikin Quraisy), apa yang dapat menyuci-kan dan membersihkan mereka agar tidak ditimpa oleh apa yang telah menimpa umat-umat sebelumnya?! Maka hendaklah mereka menunggu ﴾
صَيۡحَةٗ وَٰحِدَةٗ مَّا لَهَا مِن فَوَاقٖ ﴿ "satu teriakan saja yang tidak ada baginya saat
berselang," maksudnya, untuk kembali. Teriakan (tiupan sangkakala malaikat Israfil)
itu akan membinasakan dan memus-nahkan mereka jika mereka tetap ngotot pada kesesatan yang
me-reka anut.
Orang-orang yang mendustakan itu bukanlah orang-orang yang pertama mendustakan rasul karena sebelum mereka juga telah ada para pendusta, yaitu kaum Nuh, kaum 'Ād, dan juga kaum Firaun yang memiliki pancang-pancang untuk menyiksa manusia.
A Reminder of Those Who were destroyed among the Previous Nations
Allah tells us about those past nations and the punishment and vengeance that struck them for their going against the Messengers and disbelieving in the Prophets, peace be upon them. We have already seen their stories in detail in numerous places (in the Qur'an). Allah says:
أُوْلَـئِكَ الاٌّحْزَابُ
(such were the Confederates.) meaning, `they were greater and stronger than you, they had more wealth and children, but that did not protect them from the punishment of Allah at all when the command of your Lord came to pass.' Allah says:
إِن كُلٌّ إِلاَّ كَذَّبَ الرٌّسُلَ فَحَقَّ عِقَابِ
(Not one of them but denied the Messengers; therefore My torment was justified.) `The reason for their destruction was their disbelief in the Messengers, so let those who are addressed here beware and be afraid.'
وَمَا يَنظُرُ هَـؤُلآءِ إِلاَّ صَيْحَةً وحِدَةً مَّا لَهَا مِن فَوَاقٍ
(And these only wait for a single Sayhah there will be no pause or ending thereto.) Malik narrated from Zayd bin Aslam; "There will none who can avert it," i.e., they will only wait for the Hour that it shall come upon them suddenly while they perceive not. But some of its portents have already come, i.e., it has drawn nigh. This Sayhah is the blast on the Trumpet when Allah will command Israfil to sound a long note, and there will be no one in the heaven or on earth but will be terrified, except those whom Allah spares.
وَقَالُواْ رَبَّنَا عَجِّل لَّنَا قِطَّنَا قَبْلَ يَوْمِ الْحِسَابِ
(They say: "Our Lord! Hasten to us Qittana before the Day of Reckoning!") Here Allah denounces the idolators for calling for the punishment to be hastened upon themselves. Qitt refers to a book or record, or it was said that it means one's allotted share or fortune. Ibn `Abbas, may Allah be pleased with him, Mujahid, Ad-Dahhak, Al-Hasan and others said, "They asked for the punishment to be hastened." Qatadah added, this is like when they said: e
اللَّهُمَّ إِن كَانَ هَـذَا هُوَ الْحَقَّ مِنْ عِندِكَ فَأَمْطِرْ عَلَيْنَا حِجَارَةً مِّنَ السَّمَآءِ أَوِ ائْتِنَا بِعَذَابٍ أَلِيمٍ
("O Allah! If this (the Qur'an) is indeed the truth from You, then rain down stones on us from the sky or bring on us a painful torment.") (8:32). It was also said that they asked for their share of Paradise to be hastened, if it really existed, so that they might have their share in this world; they said this because they thought it unlikely to exist and they disbelieved in it. Ibn Jarir said, "They asked for whatever they deserved, good or bad, to be hastened for them in this world." What he said is good, and A-Dahhak and Isma`il bin Abi Khalid based their views on it. And Allah knows best. They said this by way of mockery and disbelief, so Allah commanded His Messenger to be patient in the face of their insults, and He gave him the glad tidings that his patience would be rewarded with victory and success.
Ang mga tagapagpasinungaling na ito ay hindi kauna-unahang tagapagpasinungaling sapagkat nagpasinungaling na bago nila ang mga tao ni Noe, nagpasinungaling na ang [liping] `Ād, at nagpasinungaling na si Paraon na noon ay may mga tulos na pinagdurusa niya sa pamamagitan ng mga ito ang mga tao.
وَفِرْعَوْنُ ذُو الْأَوْتَادِ (and Fir'aun, the man of the stakes - 12). The literal meaning of this expression appearing in verse 12 is 'Pharaoh of the stakes or pegs'. The commentators have explained this phrase in different ways. Some of them have said that this phrase refers to the stability of his dominion, and the sense is that the stakes or pegs of his kingdom were well-rooted in his country. Maulana Thanavi (رح) has translated the phrase according to this explanation. Some others have said that he used to punish people by making them lie flat on the ground and driving stakes or pegs through their hands and feet, and on top of that, he would have snakes and scorpions released over the victim's body. Still others have said that he used to play some kind of a game with ropes and pegs and then, there are those who say that 'al-autad' or pegs means buildings fox he had set up very strong structures (Tafsir Qurtubi). Pure is Allah who knows best.
Questi rinnegatori non furono i primi a rinnegare; il popolo di Nūħ rinnegò prima di loro, e così rinnegò A'ad e il Faraone, colui che possedeva dei pali per punire la gente.
Bu yalanlayanlar ilk yalanlayanlar değildir. Çünkü onlardan önce Nuh kavmi, Ad kavmi ve kazıkları olup insanları onlarla azaplandıran Firavun da yalanlamıştı.
Những tên phủ nhận đó không phải là những lớp người phủ nhận đầu tiên; bởi vì trước chúng đã có những cộng đồng đã phủ nhận các vị Thiên Sứ của họ, như đám dân của Nuh, 'Ad và Fir'awn - kẻ đã bức hại và đày ải thiên hạ để sở hữu được những tòa Kim Tự Tháp.
Estos negadores no son los primeros en rechazarlos, porque la gente de Noé, 'Ad y el poderoso Faraón los negaron antes.
12- Onlardan önce Nûh’un kavmi, Âd ve kazıklar sahibi Firavun (peygamberlerini) yalanladılar.
13- Semud, Lût kavmi ve Eyke halkı da. İşte onlar (peygamberlere karşı birleşen)
birliklerdir.
14- Onların her biri rasûlleri yalanladılar. Bu sebeble de azabım (onlara) hak oldu.
15- Bunların işi ancak geri çevrilmesi mümkün olmayan tek bir bir çığlığa bakar.
12. Yüce Allah, onları kendilerinden önceki ümmetlere yaptığını yapmakla karşı karşıya kalmaktan
sakındırmaktadır. Kendilerinden önceki ümmetler bunlardan daha güçlü, batıla karşı birleşmeleri
daha çetin idi. Bunlar “Nuh’un kavmi” Hûd aleyhissalam’ın kavmi olan
“Âd ve kazıklar sahibi” yani pek büyük orduların ve dehşet verici gücün
sahibi “Firavun” idi.
13. Salih’in kavmi “Semûd, Lût kavmi ve” Şuayb aleyhisselam’ın kavmi olan birbirine sarmaş dolaş olmuş ağaç ve
bahçelerin sahipleri olan “Eyke halkı da” yalanlamışlardı.
“İşte onlar” güçleri ile, araç ve gereçleri ile hakkı reddetmek üzere
bir araya gelmiş “birliklerdir.” Fakat bütün bunların kendilerine hiçbir
faydası olmamıştır.
14. “Onların” bu kavimlerin “her biri rasûlleri yalanladılar. Bu sebeble de azabım”
Allah’ın azabı onlara “hak oldu.”
Peki, bu sözü geçen kavimlere gelen musibetlerin, bunların da başına gelmesini önleyecek ve bu
musibetlerden onları kurtaracak ne özellikleri var?
15. Eğer bunlar bu izledikleri yollarını sürdürecek olurlarsa kendilerini helâk edip kökten imha
edecek olan bir musibeti beklesinler.
Zamud, la gente de Lot y el pueblo de Shu'ayb también los negaron. Esos son los grupos que estaban todos unidos en su rechazo a los mensajeros y sus mensajes.
Nagpasinungaling ang [liping] Thamūd, nagpasinungaling ang mga kababayan ni Lot, at nagpasinungaling ang mga kalipi ni Shu`ayb. Ang mga iyon ay ang mga lapian na nagsanib sa pagpapasinungaling sa mga sugo nila at kawalang-pananampalataya sa inihatid ng mga ito.
Semûd, Lût kavmi, Şuayb kavmi de yalanladılar. İşte onlar da peygamberlerini yalanlamak ve getirdiklerine küfretmek için birleşen topluluklardı.
Ils ont aussi été précédés par les Thâmûd, le peuple de Loth et le peuple de Chu’ayb. Ce sont eux les coalisés qui se sont unis contre leurs messagers afin de les traiter de menteurs et de mécroire en ce qu’ils apportaient.
Prije njih poricali su Salihov narod Semud, i Lutov narod, i Šuajbov narod – svi su oni skupine udružene oko utjerivanja poslanikā u laž, i oko nevjerovanja u Objavu koja im je data.
Thamūd smentì, e così smentì il popolo di Lūţ, e inoltre smentì il popolo di Shu'ayb: costoro sono le fazioni unite dal fatto di smentire i loro messaggeri e rinnegare ciò che comunicarono.
And Thamud, the people of Lot and the people of Shu’ayb denied. Those are the groups who were all united in their denial of the messengers and disbelief of what they brought.
أُولَـٰئِكَ الْأَحْزَابُ (They were the [ strong ] groups. - 38:13) One explanation of this statement is that it is the description of the word 'groups' in verse 11. In other words, 'these are the groups or Confederates that have been pointed out in this verse.' Maulana Thanavi (رح) has gone by this Tafsir in his explanation of the verse. But, other commentators explain it in the sense that actually they were the groups that were really strong, not these people of Makkah. In other words, those who possessed real strength and power were the people of Nuh and ` Ad and Thamud and others like them. Compared with them, the Mushrihs of Makkah were nothing. When such powerful people could not escape Divine punishment, they would hardly count. (Qurtubi)
Và Thamud, dân làng của Lut và dân chúng của Shu'aib cũng đã phủ nhận các Thiên Sứ. Họ là những liên minh phủ nhận các vị Thiên Sứ của họ và vô đức tin nơi những gì mà các Thiên Sứ của họ mang đến.
Kaum Ṡamūd, kaum Lut, dan kaum Syuaib juga mereka semuanya mendustakan para rasul. Merekalah sekutu-sekutu yang bersatu untuk mendustakan para rasul mereka dan kufur kepada apa yang di bawa para rasul tersebut.
Svi spomenuti narodi poricali su svoje poslanike i zaslužili su zbog toga Allahovu kaznu koja ih je neizostavno stigla, pa makar i nakon nekog vremena.
Non vi fu una sola fazione di queste che non smentì i messaggeri; così meritarono la punizione di Allāh, e la Sua punizione e il Suo tormento li colpì, anche se tardò a giungere.
Walang isa sa mga lapiang ito malibang naganap dito ang pagpapasinungaling sa mga sugo kaya nagindapat sa kanila ang pagdurusang dulot ni Allāh at dumapo sa kanila ang parusa Niya kahit nahuli man hanggang sa isang panahon.
O topluluklardan her biri gönderilen resulleri mutlaka yalanlamışlardır. Böylece Allah'ın azabı bir zamana kadar gecikmesine rağmen hak ettikleri o ceza yine başlarına geldi.
Tidak ada seorang pun dari para sekutu tersebut kecuali mendustakan para rasul Allah, sebab itu mereka berhak mendapatkan azab Allah yang menimpa mereka sekalipun terkadang tertunda untuk beberapa waktu.
No hay uno solo de estos grupos que no haya negado a los mensajeros. De modo que el castigo de Al-lah fue justificado para ellos y, por ende, cayó sobre ellos, a pesar de que se había retrasado por un tiempo.
There is not a single one of these groups except that it denied the messengers. So Allah’s punishment was justified for them and His punishment befell them, even though it was delayed for a while.
Tất cả nhóm liên minh phủ nhận các vị Thiên Sứ này đây phải nhận lấy sự trừng phạt của Allah. Sự trừng phạt chắc chắn sẽ đến với chúng cho dù có trễ đi chăng nữa.
Aucun de ces coalisés ne s'est épargné de traiter ses messagers de menteurs. Ils méritaient donc le châtiment d’Allah et ils furent punis, même si parfois ce ne fut pas immédiatement.
These deniers of Muhammad (peace be upon him) are not waiting except for the second blowing of the Trumpet in which there shall be no return. Then the punishment will fall upon them if they had died in a state of denial.
The word: فَوَاقُ (fawaq) in verse 15: مَّا لَهَا مِن فَوَاقٍ (that will have no pause.) is used in Arabic to convey several meanings. To begin with, 'fawaq' is the period of time that intervenes between milking an animal and creation of milk in its teats once again. Then, it also means 'comfort.' Whatever the case, the sense is that the Horn صُور (Sur) blown by Sayyidna Israfil (علیہ السلام) would be so continuous that there will be no pause in it. (Qurtubi)
Orang-orang yang mendustakan Muhammad -ṣallallāhu 'alaihi wa sallam- itu tidak menunggu kecuali tiupan sangkakala kedua yang tidak memberikan mereka kesempatan untuk kembali ke dunia, sehingga mereka akan ditimpa azab Allah jika mati dalam keadaan mendustakan para rasul tersebut.
Oni koji poriču Muhammedovo, sallallahu alejhi ve sellem, poslanstvo ne čekaju ništa drugo osim drugog puhanja u rog, nakon kojeg im neće biti povratka na dunjaluk. Tad će ih snaći kazna ukoliko umru poričući Poslanika, sallallahu alejhi ve sellem.
Ces gens qui traitent Muħammad de menteur n’attendent que le second et dernier souffle dans la Trompe et que le châtiment s’abatte sur eux, s’ils meurent pendant qu’ils persistent à le traiter de menteur.
Estos que niegan a Mujámmad r no esperan sino el segundo toque de la Trompeta en el que no habrá retorno. Entonces el castigo caerá sobre ellos si mueren en un estado de negación.
Muhammed -sallallahu aleyhi ve sellem-'i yalanlayanlar geri dönüşü olmayan Sûr'a ikinci kez üfürülmesinden başkasını beklemiyorlar. Eğer onu yalanlamaları üzerine ölür iseler onlar için azap vuku bulacaktır.
E costoro che rinnegano Muħammed non aspettano altro che il momento in cui verrà soffiato nel corno per la seconda volta, un evento trascorso il quale non vi sarà più ritorno, e così subiranno la punizione, se moriranno da rinnegatori.
Walang hinihintay ang mga tagapagpasinungaling na ito kay Muḥammad – basbasan siya ni Allāh at batiin ng kapayapaan – kundi na umihip sa tambuli sa ikalawang pag-ihip na walang panunumbalik doon kaya magaganap sa kanila ang pagdurusa kung namatay sila sa pagpapasinungaling nila sa kanya.
Và những tên đã phủ nhận Muhammad - cầu xin Allah ban bình an cho Người - chỉ ngóng chờ tiếng còi thứ hai được vang lên, lúc đó chúng không còn có sự quay lại. Chúng sẽ phải nhận lấy một hình phạt nếu chúng chết trong tình trạng vô đức tin của chúng.
And they said mockingly: “Our Lord, give us our share of punishment in the worldly life before the day of judgment”.
16- Dediler ki:“Rabbimiz! (Azaptan) payımızı bize hesap gününden önce (bu dünyada) hemen ver.”
16. Bu yalanlayıcılar, cahilliklerinden ve hakka karşı cahilce inatlaşmalarından ötürü azabın
çabucak gelmesini isteyerek “dediler ki: Rabbimiz! (Azaptan) payımızı bize hesap gününden önce” daha dünyada iken
derhal “ver!”
Onlar, bu sözlerinde direttiler. Ve “Eğer sen doğru sözlü isen, doğruluğunun bir alâmeti olarak gelecek olan o azabı çabucak getir”,
dediler. Buna karşılık Yüce Allah da rasûlüne şunu emretmektedir:
Those who rejected the Prophet used to say, ‘Bring upon us God’s punishment with which you are threatening us.’ The non-believers were so audacious because they believed that they were not going to face God’s punishment. The previous communities had also considered themselves safe and behaved insolently with their prophets, but all of them were destroyed.
Rugajući se i negirajući mogućnost proživljenja, višebošci govore: “Gospodaru naš, kazni nas što prije na ovom svijetu, prije Časa suđenog!”
Alay ederek: "Ey Rabbimiz! Kıyamet gününden önce dünya hayatında azaptan olan nasibimizi bize çabucak ver." derler.
Nagsabi sila habang mga nangungutya: "O Panginoon namin, magpabilis Ka para sa amin ng bahagi namin mula sa pagdurusa sa buhay na pangmundo bago ng Araw ng Pagtutuos."
عَجِّل لَّنَا قِطَّنَا (0 our Lord, give us our share [ of the punishment ] sooner, - 38:16 ). The word: قِطّ (qitt) used here is, in reality, the document through which someone has been promised with a reward. Later, this word came to be used also as a 'share' in an absolute sense. Here, this very sense is meant, that is, 'let us have whatever share is coming to us from the reward and punishment of the Hereafter right here in this world.'
Mereka berkata untuk memperolok-olok, “Wahai Tuhan kami! Segerakanlah bagian kami dari azab di dunia ini sebelum hari Kiamat.”
Y dijeron en forma burlona: “Señor, danos nuestra parte de castigo en la vida mundana antes del día del juicio”.
Dissero, con derisione: "O Dio nostro, affretta la nostra punizione in questa vita, prima del Giorno del Giudizio".
Và chúng nói một cách chế giễu: "Lạy Thượng Đế của bầy tôi! Xin Ngài nhanh chóng cho số phận bị trừng phạt của bầy tôi mau diễn ra trên cuộc sống thế gian này trước khi Ngày Phán Xét đến."
Ils dirent d’un ton railleur: Ô notre Seigneur, avance donc notre part de châtiment dans le bas monde avant l’au-delà.
"Dan mereka berkata, 'Ya Rabb kami, cepatkanlah untuk kami azab yang diperuntukkan bagi kami
sebelum hari berhisab.' Bersabarlah atas segala apa yang mereka katakan." (Shad: 16-17).
(16) Maksudnya, orang-orang yang mendustakan itu, karena kebodohan dan
sikap keras kepala, mereka berkata dengan maksud meminta supaya segera ditimpa azab, ﴾
وَقَالُواْ رَبَّنَا عَجِّل لَّنَا قِطَّنَا ﴿ "Dan mereka berkata, 'Ya Rabb kami cepatkanlah untuk kami azab yang diperuntukkan bagi kami', yakni, bagian siksa dan azab yang telah diperuntukkan bagi kami sesegera mungkin, ﴾
قَبۡلَ يَوۡمِ ٱلۡحِسَابِ ﴿ "sebelum hari berhisab." Mereka berkeras hati mengatakan perkataan
tersebut dan berang-gapan, bahwa sesungguhnya engkau wahai Muhammad, jika engkau benar-benar
orang yang benar, maka tanda kebenaranmu adalah kamu bisa mendatangkan azab terhadap kami.
Sii paziente – o Messaggero – riguardo le cose che non ti compiacciono che pronunciano questi rinnegatori, e ricorda del nostro suddito Dāwūd, che ebbe la forza di combattere i suoi nemici e la pazienza di obbedire al suo Dio: in verità, egli tornava spesso pentito al suo Dio, facendo ciò che Lo compiace.
Ô Messager, endure les paroles désagréables que profèrent ces dénégateurs et rappelle-toi Notre serviteur David doué d’une grande force qui lui permettait de combattre ses ennemis et d’être endurant dans son obéissance à Allah. Il se repentait souvent à Allah et œuvrait de manière à mériter Son agrément.
Hãy - hỡi Thiên Sứ - ráng kiên nhẫn với những lời nói của những tên vô đức tin ngạo mạn này khiến Ngươi không hài lòng. Và Ngươi hãy nghĩ đến một bề tôi của TA, Dawood, Y là một người rất kiên cường chịu đựng chống lại những kẻ thù của Y và luôn nhẫn nại trong việc tuân lệnh Allah. Quả thật, Y là người bề tôi luôn hằng quay về sám hối với Allah và luôn làm những gì mà Ngài hài lòng.
Božiji Poslaniče, otrpi ono negativnosti koje krivovjerni govore o tebi. Sjeti se, Poslaniče milosti, roba Božijeg, vjerovjesnika i dobrog čovjeka Davuda, alejhis-selam, koji je raspolagao velikom snagom i bio hrabar u borbi protiv nevjernikā, te se strpljivo pokoravao Allahu, i koji se mnogo i iskreno kajao, te koji je činio bogougodna djela.
17- Onların söylediklerine sabret ve güçlü kulumuz Davud’u hatırla! Çünkü o, (Allah'a)
çokça yönelen biri idi.
18- Biz dağları amade kıldık da onlar akşam ve kuşluk vakti onunla birlikte tesbih ederlerdi.
19- Toplu haldeki kuşları da… Her birisi yalnız ona yönelirdi.
20- Onun hükümranlığını pekiştirdik. Ona hikmeti ve hakkı batıldan ayıracak şekilde konuşup
hükmetme kabiliyetini verdik.
17. Senden önceki peygamberlerin sabrettiği gibi sen de
“onların söylediklerine sabret.”Çünkü sözlerinin hakka bir zararı yoktur. Sana da bir zarar veremezler. Onlar ancak kendilerine
zarar vermektedirler.
Allah, Rasûlüne kavminin yaptıklarına karşı sabretmeyi emretmekle birlikte sabredebilmek
için yalnızca Yüce Allah’a ibadet etmekten ve gerçek ibadet edenlerin durumunu hatırlamaktan
yardım almasını da emretmektedir. Nitekim bir başka âyet-i kerimede de şöyle buyurmaktadır:“O halde söylediklerine sabret, güneşin doğmasından ve batmasından önce Rabbini hamd ile tesbih et.”(Tâhâ, 20/130)
Allah’a ibadet edenlerin en büyüklerinden birisi de Allah’ın peygamberi Davud aleyhisselam’dır.
O “güçlü” bedeni ve kalbi itibari ile Yüce Allah’a ibadet üzere büyük güç sahibi bir “kulumuz”
idi.
“Çünkü o” bütün işlerinde Allah’a “çokça yönelen biri idi.” Allah’ı
severek, O’na bağlanarak, O’ndan korkarak, O’ndan umarak, O’na çokça yalvarıp yakararak, dua
ederek Allah’a çokça yönelmekte idi.
Aynı zamanda yaptığı bazı hatalardan vazgeçerek ve samimi olarak tevbe ederek de Allah’a çokça
dönen birisi idi.
17. Senden önceki peygamberlerin sabrettiği gibi sen de
“onların söylediklerine sabret.”Çünkü sözlerinin hakka bir zararı yoktur. Sana da bir zarar veremezler. Onlar ancak kendilerine
zarar vermektedirler.
Allah, Rasûlüne kavminin yaptıklarına karşı sabretmeyi emretmekle birlikte sabredebilmek
için yalnızca Yüce Allah’a ibadet etmekten ve gerçek ibadet edenlerin durumunu hatırlamaktan
yardım almasını da emretmektedir. Nitekim bir başka âyet-i kerimede de şöyle buyurmaktadır:“O halde söylediklerine sabret, güneşin doğmasından ve batmasından önce Rabbini hamd ile tesbih et.”(Tâhâ, 20/130)
Allah’a ibadet edenlerin en büyüklerinden birisi de Allah’ın peygamberi Davud aleyhisselam’dır.
O “güçlü” bedeni ve kalbi itibari ile Yüce Allah’a ibadet üzere büyük güç sahibi bir “kulumuz”
idi.
“Çünkü o” bütün işlerinde Allah’a “çokça yönelen biri idi.” Allah’ı
severek, O’na bağlanarak, O’ndan korkarak, O’ndan umarak, O’na çokça yalvarıp yakararak, dua
ederek Allah’a çokça yönelmekte idi.
Aynı zamanda yaptığı bazı hatalardan vazgeçerek ve samimi olarak tevbe ederek de Allah’a çokça
dönen birisi idi.
18-19. Onun, Rabbine çokça yönelişinin ve çokça ibadet edişinin bir sonucu olarak Yüce Allah,
dağları onunla birlikte Rablerini hamd ile tesbih edecek şekilde amade kılmıştı.
Ayrıca onunla birlikte “toplu haldeki kuşları da” amade kılmıştık. “Her birisi” dağlar da kuşlar da “yalnız ona” Yüce
Allah’a “yönelirdi.” Çünkü bunlar Yüce Allah’ın: “Ey dağlar, siz de onunla tesbih edin ve ey kuşlar siz de!”(Sebe, 34/10) buyruğuna uyarak bu tesbihi yapıyorlardı.
İşte bu, Yüce Allah’ın ona, kendisine ibadeti hususunda bir lütfu idi.
Daha sonra Yüce Allah, ona ihsan etmiş olduğu pek büyük hükümdarlık lütfunu da söz konusu ederek şöyle buyurmaktadır:
20. “Onun hükümranlığını pekiştirdik.” Bu hususta ona vermiş olduğumuz
sebepler ile Yüce Allah’ın kendileri vasıtası ile mülkünü sağlamlaştırdığı araç ve gereçlerin
çokluğu ile ona güç verdik.
Daha sonra Yüce Allah, ona ilmi de lütuf ve ihsan etmiş olduğunu belirterek “ona hikmeti”
nübüvveti ve pek büyük bilgiyi “ve” insanlar arasındaki anlaşmazlıklarda/davalarda “hakkı batıldan ayıracak şekilde konuşup hükmetme kabiliyetini verdik.”
Islam attaches immense importance to patience, however an unpleasant situation can only be borne patiently by one who leads a God-oriented life.
Mensajero, ten paciencia en cuanto a las cosas que dicen estos negadores, y recuerda a Su siervo David, quien tenía la facultad de luchar contra sus enemigos y perseverar en la obediencia de Al-lah. Solía recurrir a Al-lah con frecuencia a través del arrepentimiento y buscar Su complacencia.
"Dan ingatlah hamba Kami Dawud yang mempunyai kekuat-an; sesungguhnya dia amat taat.
Sesungguhnya Kami menunduk-kan gunung-gunung untuk bertasbih bersamanya di waktu petang dan
pagi, dan burung-burung dalam keadaan terkumpul. Masing-masingnya amat taat kepada Allah. Dan
Kami kuatkan kerajaan-nya dan Kami berikan kepadanya hikmah dan kebijaksanaan dalam
menyelesaikan perselisihan." (Shad: 18-20).
(17)
Maka Allah berfirman kepada RasulNya, ﴾ ٱصۡبِرۡ عَلَىٰ مَا يَقُولُونَ ﴿ "Ber-sabarlah atas
segala apa yang mereka katakan" sebagaimana para rasul sebelummu telah bersabar, sebab
sesungguhnya perkataan mereka sama sekali tidak membahayakan kebenaran dan tidak membahaya-kanmu
sedikitpun, melainkan membahayakan diri mereka sendiri.
Setelah Allah سبحانه وتعالى memerintah RasulNya untuk bersabar
dalam menghadapi kaumnya, Dia memerintah beliau untuk memo-hon pertolongan dalam bersabar
tersebut dengan beribadah hanya kepada Allah saja dan mengingat-ingat keadaan para ahli ibadah,
sebagaimana dikatakanNya di dalam ayat yang lain,
﴾ فَٱصۡبِرۡ عَلَىٰ مَا يَقُولُونَ وَسَبِّحۡ بِحَمۡدِ رَبِّكَ قَبۡلَ طُلُوعِ ٱلشَّمۡسِ وَقَبۡلَ
غُرُوبِهَاۖ ﴿
"Maka sabarlah kamu atas apa yang mereka katakan, dan bertas-bihlah dengan memuji Rabbmu, sebelum terbit matahari dan sebelum terbenamnya." (Thaha: 130).
Dan di antara ahli ibadah yang teragung adalah Nabiyullah Dawud عليه السلام, yang ﴾ ذَا ٱلۡأَيۡدِۖ ﴿ "mempunyai kekuatan," maksudnya, ke-kuatan yang sangat besar untuk beribadah kepada Allah سبحانه وتعالى yang terdapat pada jasad dan dalam hatinya, ﴾
إِنَّهُۥٓ أَوَّابٌ ﴿ "sesungguhnya dia amat taat," maksudnya, selalu kembali kepada Allah dalam
segala permasalahannya dengan inabah kepadaNya, mencintai, meng-hambakan diri, takut, berharap
dan selalu merendahkan diri dan berdoa kepadaNya; selalu kembali kepadaNya di kala terlanjur
melakukan kekeliruan dengan cara menghentikan kesalahan itu dan bertaubat dengan sebenarnya.
(18-19) Di antara kesungguhan inabah dan ibadahnya ke-pada Rabbnya
adalah, Allah menundukkan gunung-gunung untuk turut bertasbih bersamanya dengan memuji Rabbnya,
﴾ بِٱلۡعَشِيِّ وَٱلۡإِشۡرَاقِ ﴿ "di waktu petang dan pagi," pada waktu menjelang siang dan men-jelang malam, ﴾
وَ﴿ "dan" Allah juga menundukkan ﴾ وَٱلطَّيۡرَ مَحۡشُورَةٗۖ ﴿ "burung-burung dalam keadaan terkumpul" yakni bergerombolan dan terhimpun. ﴾
كُلّٞ ﴿ "Masing-masing," baik gunung maupun burung ﴾ لَّهُۥٓ ﴿ "kepadaNya" kepada Allah سبحانه وتعالى ﴾ أَوَّابٞ ﴿ "amat taat," sebagai pe-ngamalan terhadap Firman Allah سبحانه وتعالى,
﴾ يَٰجِبَالُ أَوِّبِي مَعَهُۥ وَٱلطَّيۡرَۖ ﴿
"Hai gunung-gunung dan burung-burung, bertasbihlah berulang-ulang bersama Dawud." (Saba`: 10).
Itu adalah karunia Allah kepadanya yakni kekuatan dalam ibadah.
(20) Kemudian Allah menyebutkan karuniaNya kepada beliau, yaitu kerajaan
agung, seraya berfirman, ﴾ وَشَدَدۡنَا مُلۡكَهُۥ ﴿ "Dan Kami kuatkan kerajaannya," maksudnya, Kami mengokohkannya dengan apa-apa yang Kami anugerahkan kepadanya, seperti ber-bagai fasilitas, banyaknya jumlah pasukan dan perlengkapan yang dengannya Allah menguatkan kerajaannya. Kemudian Allah me-nyebutkan karuniaNya yang lain kepada beliau berupa ilmu, seraya berfirman, ﴾
وَءَاتَيۡنَٰهُ ٱلۡحِكۡمَةَ ﴿ "Dan Kami berikan kepadanya hikmah," mak-sudnya, kenabian dan ilmu yang agung, ﴾
وَفَصۡلَ ٱلۡخِطَابِ ﴿ "dan kebijak-sanaan dalam menyelesaikan perselisihan," yakni pertikaian
dan per-selisihan di antara manusia.
O Messenger, be patient on the things these deniers say which do not please you, and remember My servant David, who had the power to fight his enemies and persevere in Allah’s obedience. He used to turn to Allah frequently through repentance and actions which please Him.
Ey Resul! Bu yalanlayanların razı olmadığın şeyler söylemelerine karşı sabret. Düşmanlarına karşı mücadele eden ve Allah'a itaatte sabırlı olan kuvvetli kulumuz Dâvûd'u hatırla. Şüphesiz o, Allah'a çokça tövbe ederek dönen ve O'nu razı eden amelleri işleyen bir kimseydi.
Magtiis ka, O Sugo, sa sinasabi ng mga tagapagpasinungaling na ito na hindi nagpapalugod sa iyo. Alalahanin mo ang lingkod Naming si David na may lakas sa pakikipagtunggali sa mga kaaway niya at [may] pagtitiis sa pagtalima kay Allāh. Tunay na siya ay madalas sa pagbabalik kay Allāh sa pamamagitan ng pagbabalik-loob at paggawa ng kinalulugdan ni Allāh.
Allah tells us that His servant and Messenger Dawud, peace be upon him, was endued with power
Al-Ayd means strength in knowledge and action. Ibn `Abbas, may Allah be pleased with him, As-Suddi and Ibn Zayd said, "Al-Ayd means strength." Mujahid said, "Al-Ayd means strength in obedience to Allah." Qatadah said, "Dawud, peace be upon him, was given strength in worship and the proper understanding of Islam." He told us that he, peace be upon him, used to spend a third of the night in prayer, and he fasted for half a lifetime. This was reported in the Two Sahihs, where it is recorded that the Messenger of Allah ﷺ said:
«أَحَبُّ الصَّلَاةِ إِلَى اللهِ تَعَالَى صَلَاةُ دَاوُدَ، وَأَحَبُّ الصِّيَامِ إِلَى اللهِ عَزَّ وَجَلَّ صِيَامُ دَاوُدَ، كَانَ يَنَامُ نِصْفَ اللَّيْلِ، وَيَقُومُ ثُلُثَهُ، وَيَنَامُ سُدُسَهُ، وَكَانَ يَصُومُ يَوْمًا وَيُفْطِرُ يَوْمًا، وَلَا يَفِرُّ إِذَا لَاقَى، وَأَنَّهُ كَانَ أَوَّابًا»
(The most beloved of prayer to Allah is the prayer of Dawud, and the most beloved of fasting to Allah is the fasting of Dawud. He used to sleep for half of the night, stand in prayer for a third of the night, then sleep for a sixth of the night, and he used to fast alternate days. He never fled from the battlefield, and he always turned to Allah.) which means that he turned to Allah with regard to all of his affairs.
إِنَّا سَخَّرْنَا الجِبَالَ مَعَهُ يُسَبِّحْنَ بِالْعَشِىِّ وَالإِشْرَاقِ
(Verily, We made the mountains to glorify Our praises with him in the `Ashi and Ishraq. ) means, Allah caused the mountains to glorify His praises with him at sunrise and at the end of the day. This is like the Ayah:
يَجِبَالُ أَوِّبِى مَعَهُ وَالطَّيْرَ
(O you mountains. Glorify (Allah) with him! And you birds (also)!) (34:10). The birds also used to glorify Allah's praises with him. If a bird flew by him and heard him chanting the Zabur, it would not go away; instead it would stay hovering in the air, glorifying Allah along with him. And the lofty mountains would respond to him and echo his glorification of Allah. Ibn Jarir recorded from `Abdullah bin Al-Harith bin Nawfal that Ibn `Abbas, may Allah be pleased with him, did not pray Ad-Duha. `Abdullah said: "So I took him to Umm Hani, may Allah be pleased with her, and said to her, `Tell him what you told me.' She said, `The Messenger of Allah ﷺ entered my house on the day of the conquest of Makkah. He called for water to be poured into a large bowl, then he called for a garment which he used as a screen between me and him, and he washed himself. Then he sprinkled water around the house and prayed eight Rak`ahs. This was Ad-Duha, and its standing, bowing, prostration and sitting were all equal in brevity.' Ibn `Abbas, may Allah be pleased with him, left, saying, `I have read the Qur'an from cover to cover, and I never knew about Salat Ad-Duha until now!' Then he recited:
يُسَبِّحْنَ بِالْعَشِىِّ وَالإِشْرَاقِ
(glorify Our praises with him in the `Ashi and Ishraq.) I used to say, "What is Salat Al-Ishraq, but now I know what it is."
وَالطَّيْرَ مَحْشُورَةً
(And (so did) the birds assembled,) meaning, hovering in the air.
كُلٌّ لَّهُ أَوَّابٌ
(all obedient to him.) means, they obeyed him and followed him in glorifying Allah. Sa`id bin Jubayr, Qatadah and Malik said, narrating from Zayd bin Aslam and Ibn Zayd:
كُلٌّ لَّهُ أَوَّابٌ
(all obedient to him.) means, "Following his commands."
وَشَدَدْنَا مُلْكَهُ
(We made his kingdom strong) means, `We gave him complete dominion with all that kings need.' Ibn Abi Najih reported that Mujahid said, "He was the strongest and most powerful of the people of this world."
وَءَاتَيْنَـهُ الْحِكْمَةَ
(and gave him Al-Hikmah) Mujahid said, "This means understanding, reason and intelligence." Qatadah said, "The Book of Allah and following what is in it." As-Suddi said:
الْحِكْمَةَ
(Al-Hikmah) "Prophethood."
وَفَصْلَ الْخِطَابِ
(and sound judgement) Shurayh Al-Qadi and Ash-Sha`bi said, "Sound judgement is testimony and oaths." Qatadah said, "Two witnesses for the plaintiff or an oath on the part of the defendant is meaning of sound judgement." This is the sound judgement which the Prophets and Messengers judged and the believers and righteous accepted. This is the basis of this Ummah's judicial system until the Day of Resurrection. This was the view of Abu `Abdur-Rahman As-Sulami. Mujahid and As-Suddi said, "It means passing the right judgement and understanding the case." Mujahid also said, "It is soundness in speech and in judgement, and this includes all of the above." This is what is meant, and this is the view favored by Ibn Jarir.
Commentary
It was said in verse 17 وَاذْكُرْ عَبْدَنَا دَاوُودَ ذَا الْأَيْد (and remember Our servant, Dawud, the man of might). Nearly all commentators have explained it in the sense that he used to demonstrate great courage and strength during the course of his acts of worship (` ibadah), therefore, soon after it, comes the sentence: إِنَّهُ أَوَّابٌ (Surely, he was ever-turning to Allah - 38:17). Accordingly, in a Hadith of the Sahihayn (al-Bukhari and Muslim), the Holy Prophet ﷺ said: "In sight of Allah, the most liked Salah is the Salah of Dawud (علیہ السلام) and the most liked fasts are the fasts of Dawud (علیہ السلام) . He would sleep half a night, worship a third of it, and then sleep during the sixth part, and would fast one day and remain without fast on the other; and when he confronted the enemy, he would never desert the battlefield; and, without any doubt, he turned to Allah sincerely and profusely." (Tafsir Ibn Kathir)
This method of ` ibadah has been called most likeable for the initial reason that it is harder. A lifetime of fasting would make one used to it with the result that, after a passage of time, it does not remain that hard. But fasting by skipping a day in between is different. Here, the element of hardship continues. Then, there is another aspect of this method of fasting in that one who fasts in that manner becomes capable of combining his or her ` ibadah with the necessary fulfillment of the rights of one's self, family and circle of acquaintances.
Sabarlah -wahai Rasul- terhadap apa yang dikatakan oleh orang-orang yang mendustakan itu berupa hal tidak menyenangkanmu. Ingatlah hamba Kami, Daud, pemilik kekuatan dalam mengalahkan musuh-musuhnya dan kesabaran dalam menaati Allah, sesungguhnya dia bertobat untuk kembali kepada Allah dan mengamalkan apa yang mendatangkan rida-Nya.
Al-lah sometió las montañas a David, de modo que ellas exaltaran junto él al final del día y al amanecer.
In verità, asservimmo le montagne a Dāwūd, che lodavano alla loro maniera, quando egli lodava al tramonto e all'alba.
Chính TA là Đấng đã chế ngự núi non, bắt chúng cùng với Dawood tụng niệm và tán dương TA đêm ngày.
Nous avons assujetti les montagnes afin qu’elles glorifient Allah de concert avec David en début et en fin de journée.
Svemogući Allah potčinio je brda da zajedno s Davudom, alejhis-selam, hvale Allaha, pa su Ga slavila svako jutro i svako veče.
I subjugated the mountains with David. They would exalt with his exalting at the end of the day and its beginning at sunrise.
Sesungguhnya Kami menundukkan gunung-gunung untuk Daud, gunung-gunung itu bertasbih dengan tasbih Daud di petang dan pagi hari saat matahari terbit.
In verse 18, it was said: إِنَّا سَخَّرْنَا الْجِبَالَ مَعَهُ يُسَبِّحْنَ بِالْعَشِيِّ وَالْإِشْرَاقِ (We had subjugated the mountains to join him in making tasbih (i.e. pronouncing Allah's purity) at evening and sunrise). In this verse, mention has been made of mountains and birds joining Sayyidna Dawud (علیہ السلام) in the act of tasbih. Detailed explanation of this phenomenon has already appeared in the commentary on Surah Al-Anbiya' and Saba'. Here, it is worth noting that the tasbih of mountains and birds has been mentioned at this place in a manner that it was a particular blessing for Sayyidna Dawud (علیہ السلام) . The question is: How did this become a blessing for Sayyidna Dawud (علیہ السلام) and what particular benefit accrued from the tasbih of mountains and birds?
One answer to this is that it unravels a miracle at the hands of Sayyidna Dawud (علیہ السلام) - and it goes without saying that it is a great reward and blessing. In addition' to that, Maulana Thanavi (رح) has given a subtle explanation about it. He says that the tasbih performed by mountains and birds had created in him a special taste for the remembrance of Allah, something that generates initiative, courage and verve in acts of worship (` ibadah). Collective dhikr has another benefit - that the Barakah that issues forth from it reflects on each other from the participants. There is a particular method of dhikr and spiritual engagement (shughl) recognized among the noble Sufis in which the participant imagines that the whole universe is making dhikr. This method has an unusual efficacy of its own in correcting and purifying one's inner state as well as in his enthusiasm for "ibadah. The basis of this method of dhikr is also deduced from this verse. (Masa'ilu-s- Suluk, Maulana Ashraf Thanavi ‘Ali (رح))
The Salah of ad-Duha (صلوٰۃ الضُحیٰ )
At the end of verse 18, it was said: بِالْعَشِيِّ وَالْإِشْرَاقِ at evening and sunrise).
The word: عَشِيِّ (ashiyy) used here means the time following Zuhr up to the next morning while إِشْرَاقِ (ishraq) means the time of the morning when sunshine has spread over the land. From this verse, Sayyidna ` Abdullah Ibn ` Abbas ؓ has argued that the Salah of ad-duha stands proved. This Salah is also called the Salah of al-Awwabin. There are others who call it the Salah of al-Ishraq - though, later on, the name of the Salah of al-Awwabin became particularized with the six nafls made after Maghrib, while the Salah of al-Ishraq became well known for the two or four naffs offered close after sunrise.
In the Salah of ad-duha, one could choose to offer any (even) number of rakat from two to twelve. Hadith mentions many benefits it brings. According to a narration of Sayyidna Abu Hurairah ؓ appearing in Jami' of Tirmidhi, the Holy Prophet ﷺ said: "Anyone who were to become particular about two rakat of the Salah of ad-duha, has his sins forgiven - even if they be like the froth of the sea." In another narration from Sayyidna Anas ؓ ، he is reported to have said: "Anyone who were to make twelve rakat of the Salah of ad-duha, for him or her Allah Ta’ ala will make a palace of gold in Jannah." (Qurtubi)
` Ulama' have said that any (even) number of rakat from two to twelve that can be performed conveniently is correct. But, having some particular routine in the case of its number is better, and if this routine reaches the minimum of four rakat, it is much better - because, the normal routine of the Holy Prophet ﷺ was to do four rakat.
Doğrusu biz dağları boyun eğdirdik. Günün başında ve günün sonunda Dâvûd'un tespihi ile birlikte tespih ederlerdi.
Tunay na Kami ay nagpasilbi ng mga bundok, na kasama kay David nagluluwalhati ng pagluluwalhati niya kapag nagluwalhati siya sa katapusan ng maghapon at sa simula nito sa sandali ng pagsikat [ng araw].
Y sometió a los pájaros en el cielo. Cada uno de ellos era obediente, todos se enaltecían por seguirlo.
Havada toplu olarak hareket eden kuşları onun emri altına verdik. Hepsi itaat ederek ona uyup tespih ederlerdi.
David presents a good example of being a devout subject. God bestowed him with extraordinary strength, yet he remained ever grateful to Him. David used to sit in the foothills of the mountains and sing praises of God. He praised with such devotion that would turn the entire environment spiritual.
E gli asservimmo gli uccelli sospesi in aria, tutti obbedienti, che lodavano alla loro maniera.
Kami menundukkan burung-burung tertahan di angkasa, semuanya patuh dan bertasbih bersamanya.
And I subjugated the birds held in the air. Each of them was obedient, exalting out of following him.
Pinagsilbi Namin ang mga ibon habang pinipigilan sa himpapawid; bawat isa ay tagatalima, na nagluluwalhati bilang pagsunod sa kanya.
TA (Allah) đã khiến cho chim chóc hợp lại thành đàn trên không trung và tất cả cùng tuân theo Y trong trong việc ca tụng TA.
I ptice je Allah potčinio; okupljale su se kod vjerovjesnika Davuda, alejhis-selam, i slušale njegove zapovijesti u pogledu slavljenja Uzvišenog Allaha.
Nous avons également assujetti les oiseaux en suspens dans les airs et tous Le glorifient et se repentent à Lui.
Và TA đã củng cố sức mạnh cho Y bằng những thứ như địa vị, thể lực, trí lực và sự chiến thắng trước kẻ thù của Y. TA đã ban cho Y sứ mạng Nabi và sự đúng đắn trong các vụ việc khi đã quyết, và TA cũng đã ban cho Y cách ăn nói thu hút lòng người và sự quyết đoán.
E rinsaldammo il suo Regno, in seguito al prestigio e alla forza che gli donammo, e sostenendolo contro i suoi nemici; gli concedemmo inoltre la profezia e l'infallibilità nelle decisioni; e gli concedemmo la conoscenza per risolvere qualsiasi questione, e la capacità di parlare e giudicare alla perfezione.
Heybet, güç, düşmanlarına karşı sabırlı olmayı ona bahşederek mülkünü güçlendirdik. Ona peygamberliği, işlerinde isabetli olmayı verdik. Ve yine ona hüküm vermede ve sözlü hitaplarında maksadını eksiksiz açıklama ve ifade etme yeteneğini verdik.
Nous rendîmes son royaume plus puissant par le prestige, la force et la domination que Nous lui avons accordés sur ses ennemis. Nous lui avons aussi fait don de la Prophétie, la sagesse dans la prise de décision, la faculté d’exprimer tout ce qu’il désire, et la pertinence dans le jugement.
Y fortaleció su reino mediante la admiración, la fortaleza y la ayuda que Él le había otorgado contra sus enemigos. Al-lah le concedió el don de la profecía y precisión en sus asuntos. Le proveyó de una elocuencia clara en cada objetivo, y firmeza en sus palabras y gran sabiduría.
The word: الْحِكْمَةَ (al-hikmah) appearing in verse 38:20: وَآتَيْنَاهُ الْحِكْمَةَ وَفَصْلَ الْخِطَابِ (and gave him wisdom, and a decisive speech), as obvious, means wisdom, that is, 'We had blessed him with the precious assets of reason, insight and vision.' Some elders have suggested that it means 'nubuwwah', the station and mission of a prophet. As for the second gift: فَصْلَ الْخِطَابِ (fasl al-khitab: translated here as: a decisive speech), it has been explained in different ways by commentators. Some have said that it means power of oration - and the fact is that Sayyidna Dawud (علیہ السلام) was a great orator. He was the first one who started saying اَمَّا بَعد (amma bad: after that) following hamd and Salah in his religious sermons. Some others have said that it means the ability to make a decision at its best, 'that is, Allah Ta’ ala had given him the ability and power to resolve disputes and decide matters comprehensively. The truth of the matter is that the words used in the Qur'an seem to have ample room for both meanings, and both are meant. Incidentally, the translation done by Mau1ana Ashraf ` Ali Thanavi (رح) - 'Faisla kar denay wali taqrir' - helps accommodate both meanings. (And so does the English translation given above.)
God also blessed David with a very strong empire. The secret of this strength was his wisdom (hikmah) and his decisiveness (fasl al-khitab) which made him capable of taking right decisions at the right time. These two attributes make a ruler efficient. His innate wisdom ensures that he does not take any action which will bring more harm than good. And his ability to distinguish between right and wrong ensures that his decisions will always be based on justice.
And I strengthened his kingdom through the awe, strength and help against his enemies I had given him. And I gave him prophethood and correctness in his affairs. And I gave him clear eloquence in every objective, and decisiveness in speech and wisdom.
Sveznajući Allah učvrstio je Davudovu, alejhis-selam, vlast pomoću vojski i opreme, a i davši da ga ljudi uvažavaju i da ga se boje. Osim toga, Svevišnji Allah počastio ga je vjerovjesništvom, znanjem i sposobnošću da se lijepo izražava dok sudi među ljudima; sudio je svima pravedno.
Pinalakas Namin ang kaharian niya sa pamamagitan ng ipinagkaloob Namin sa kanya na pitagan, lakas, at pag-aadya laban sa mga kaaway niya. Nagbigay Kami sa kanya ng pagkapropeta at pagkatama sa mga nauukol sa kanya. Nagbigay Kami sa kanya ng paglilinaw na nakasisiya sa bawat pakay at ng kapasyahan sa pananalita at paghatol.
Kami menguatkan kerajaannya dengan apa yang telah Kami berikan kepadanya berupa kewibawaan, kekuatan, dan kemenangan atas musuh-musuhnya. Kami memberinya kenabian dan kebenaran dalam urusan-urusannya dan Kami memberinya penjelasan yang menyeluruh dalam segala tujuan dan keakuratan dalam pembicaraan dan menetapkan hukum.
"Dan adakah sampai kepadamu berita orang-orang yang berperkara ketika mereka memanjat pagar di
mihrab? Ketika me-reka masuk kepada Dawud lalu ia terkejut karena mereka. Mereka berkata,
'Janganlah kamu merasa takut; kami adalah dua orang yang berperkara yang salah seorang dari kami
berbuat zhalim ke-pada yang lain; maka berilah keputusan antara kami dengan haq (adil) dan janganlah kamu menyimpang dari kebenaran dan tunjuki-lah kami
ke jalan yang lurus. Sesungguhnya saudaraku ini mem-punyai sembilan puluh sembilan ekor kambing
betina dan aku mem-punyai seekor saja. Maka ia berkata, 'Serahkanlah kambingmu itu kepadaku dan
dia mengalahkan aku dalam perdebatan.' Dawud berkata, 'Sesungguhnya dia telah berbuat zhalim
kepadapmu de-ngan meminta kambingmu itu untuk ditambahkan kepada kam-bingnya. Dan sesungguhnya
kebanyakan dari orang-orang yang berserikat itu sebagian mereka berbuat zhalim kepada sebagian
yang lain, kecuali orang-orang yang beriman dan mengerjakan amal yang shalih; dan amat
sedikitlah mereka ini.' Dan Dawud mengetahui bahwa Kami mengujinya; maka ia meminta ampun kepada
Rabbnya lalu menyungkur sujud dan bertaubat. Maka Kami ampuni baginya kesalahannya itu. Dan
sesungguhnya dia mem-punyai kedudukan dekat pada sisi Kami dan tempat kembali yang baik. Hai
Dawud, sesungguhnya Kami menjadikan kamu khalifah di muka bumi, maka berilah keputusan di antara
manusia dengan adil dan janganlah kamu mengikuti hawa nafsu, karena ia akan menyesatkan kamu
dari jalan Allah. Sesungguhnya orang-orang yang sesat dari jalan Allah akan mendapat azab yang
berat, karena mereka melupakan hari perhitungan." (Shad: 21-26).
(21) Setelah Allah سبحانه وتعالى menjelaskan bahwasanya Dia telah
menganugerahkan kepada NabiNya, Dawud عليه السلام, kebijaksanaan dalam menyelesaikan
perselisihan di antara manusia, hingga ia menjadi terkenal dengan sifat itu dan menjadi
sandaran, maka Allah menyebutkan berita tentang dua orang yang berselisih di hadapannya dalam
suatu perkara yang mana keduanya dijadikan oleh Allah sebagai fitnah (cobaan) bagi Nabi Dawud عليه السلام dan pelajaran (nasihat)
atas kekeliruan yang dilakukannya. Lalu Allah menerima taubat dan mengampuninya, dan Allah
menakdirkan perkara tersebut baginya. Maka Allah تعالى berkata kepada NabiNya, Muhammad a, ﴾
وَهَلۡ أَتَىٰكَ نَبَؤُاْ ٱلۡخَصۡمِ ﴿ "Dan adakah sampai kepadamu berita orang-orang yang berperkara?" Sebab ia merupakan berita yang sa-ngat menakjubkan, ﴾
إِذۡ تَسَوَّرُواْ ﴿ "ketika mereka memanjat pagar" untuk menemui Nabi Dawud ﴾ ٱلۡمِحۡرَابَ
﴿ "di Mihrab," yaitu tempat ibadah beliau tanpa izin dan tanpa minta izin terlebih dahulu,
mereka tidak masuk untuk menjumpainya lewat pintu.
(22) Maka dari itu, setelah mereka masuk menemuinya dengan cara seperti
itu, ia merasa sangat terkejut dan takut. Maka mereka berkata kepadanya, "Kami adalah dua orang
yang berseng-keta, maka jangan takut," ﴾ بَغَىٰ بَعۡضُنَا عَلَىٰ بَعۡضٖ ﴿ "yang salah seorang dari kami berbuat melampaui batas kepada yang lain" dengan melakukan ke-zhaliman, ﴾
فَٱحۡكُم بَيۡنَنَا بِٱلۡحَقِّ ﴿ "maka berilah keputusan antara kami dengan haq," maksudnya, dengan adil dan jangan berpihak kepada salah satu di antara kami, ﴾
وَلَا تُشۡطِطۡ وَٱهۡدِنَآ إِلَىٰ سَوَآءِ ٱلصِّرَٰطِ ﴿ "dan janganlah kamu menyimpang dari
kebenaran dan tunjukilah kami ke jalan yang lurus."
(23) Maksudnya adalah, bahwa kedua orang yang berseng-keta ini telah
diketahui bahwa tujuan mereka adalah mencari ke-benaran yang jelas lagi murni. Jika demikian,
maka mereka akan menceritakan kepada Dawud tentang informasi mereka dengan benar. Nabiyullah
Dawud sama sekali tidak merasa muak oleh nasihat mereka berdua padanya dan tidak pula mencela
keduanya, di mana salah satu dari keduanya berkata, ﴾ إِنَّ هَٰذَآ أَخِي ﴿ "Sesungguhnya saudaraku ini," artinya ia menyatakan persaudaraan seagama atau seketurunan atau persahabatan untuk menyatakan tidak adanya perbuatan zhalim, dan bahwa perbuatan zhalimnya yang keluar darinya lebih besar daripada yang lain; ﴾
لَهُۥ تِسۡعٞ وَتِسۡعُونَ نَعۡجَةٗ ﴿ "mempunyai sembilan puluh sembilan ekor kambing betina." Ini adalah suatu keun-tungan yang sangat besar yang patut diterima dengan puas hati atas apa yang telah dikaruniakan Allah, ﴾
وَلِيَ نَعۡجَةٞ وَٰحِدَةٞ ﴿ "dan aku mempunyai seekor saja." Lalu ia berambisi memilikinya. ﴾
فَقَالَ أَكۡفِلۡنِيهَا ﴿ "Maka ia berkata, 'Serahkanlah kambingmu itu kepadaku'," maksudnya, biarkan-lah semuanya padaku dalam tanggunganku, ﴾
وَعَزَّنِي فِي ٱلۡخِطَابِ ﴿ "dan dia mengalahkan aku dalam perdebatan." Yakni, dia telah
mengalahkanku dalam perkataan, dan ia terus mengalahkanku atau hampir.
(24) Maka Nabi Dawud berkata demikian tadi setelah men-dengar
perkataannya. Dan merupakan hal yang telah dimaklumi dari konteks terdahulu, dari perkataan
mereka berdua, bahwa yang demikian itulah yang terjadi, maka dari itu, yang satu tidak perlu
untuk bicara dan juga tidak ada alasan untuk menentang dengan perkataan yang mengatakan, "Kenapa
Dawud memberikan kepu-tusan sebelum mendengar pembicaraan lawan sengketa orang itu?"
﴾ لَقَدۡ ظَلَمَكَ بِسُؤَالِ نَعۡجَتِكَ إِلَىٰ نِعَاجِهِۦۖ ﴿ "Sesungguhnya dia telah berbuat zhalim kepadamu dengan meminta kambingmu itu untuk ditambahkan kepada kambingnya," dan inilah kebiasaan orang-orang yang berserikat, kebiasaan kebanyakan mereka. Beliau berkata, ﴾
وَإِنَّ كَثِيرٗا مِّنَ ٱلۡخُلَطَآءِ لَيَبۡغِي بَعۡضُهُمۡ عَلَىٰ بَعۡضٍ ﴿ "Dan sesungguhnya kebanyakan dari orang-orang yang berseri-kat itu sebagian mereka berbuat zhalim kepada sebagian yang lain," sebab kezhaliman itu merupakan sifat (ciri khas)nya nafsu.
﴾ إِلَّا ٱلَّذِينَ ءَامَنُواْ وَعَمِلُواْ ٱلصَّٰلِحَٰتِ ﴿ "Kecuali orang-orang yang beriman dan mengerjakan amal yang shalih," sebab iman dan amal-amal shalih yang mereka miliki dapat mencegah mereka melakukan kezhaliman, ﴾
وَقَلِيلٞ مَّا هُمۡۗ ﴿ "Dan amat sedikitlah mereka ini," seperti yang difirmankan Allah سبحانه وتعالى,
﴾ وَقَلِيلٞ مِّنۡ عِبَادِيَ ٱلشَّكُورُ 13 ﴿
"Dan sedikit sekali dari hamba-hambaKu yang bersyukur." (Saba`: 13).
﴾ وَظَنَّ دَاوُۥدُ ﴿ "Dan Dawud mengetahui" pada saat memberikan keputusan di antara mereka berdua, ﴾
أَنَّمَا فَتَنَّٰهُ ﴿ "bahwa Kami meng-ujinya." Kami memberinya cobaan dan Kami yang merekayasa persengketaan itu kepadanya agar ia waspada, ﴾
فَٱسۡتَغۡفَرَ رَبَّهُۥ ﴿ "maka ia meminta ampun kepada Rabbnya" atas keluputan yang terjadi dari dirinya ﴾
وَخَرَّۤ رَاكِعٗاۤ ﴿ "lalu menyungkur rukuk," maksudnya, bersujud, ﴾
وَأَنَابَ۩ ﴿ "dan kembali" kepada Allah dengan bertaubat yang tulus dan beribadah.
(25) ﴾ فَغَفَرۡنَا لَهُۥ ذَٰلِكَۖ ﴿ "Maka Kami ampuni baginya kesalahannya" yang terjadi darinya dan Allah memuliakannya dengan berbagai macam karamah.
Allah berfirman, ﴾ وَإِنَّ لَهُۥ عِندَنَا لَزُلۡفَىٰ ﴿ "Dan sesungguhnya dia mem-punyai kedudukan dekat pada sisi Kami." Maksudnya, kedudukan tinggi dan kedekatan kepada Kami, ﴾
وَحُسۡنَ مَـَٔابٖ ﴿ "dan tempat kembali yang baik," yakni tempat berpulang yang baik. Dosa yang
terjadi dari Nabi Dawud عليه السلام ini tidak dijelaskan oleh Allah, karena tidak ada faidahnya
kalau dijelaskan. Siapa pun yang mencoba mem-bahasnya maka itu merupakan sikap memaksakan diri.
Sedangkan yang mengandung faidah adalah apa yang telah Allah kisahkan kepada kita, yaitu
kelembutan Allah padanya, menerima taubat dan inabahnya, dan kedudukannya yang makin tinggi. Dan
setelah Nabi Dawud bertaubat, kedudukannya lebih baik dari sebelumnya.
(26) ﴾ يَٰدَاوُۥدُ إِنَّا جَعَلۡنَٰكَ خَلِيفَةٗ فِي ٱلۡأَرۡضِ ﴿ "Hai Dawud, sesungguhnya Kami menjadikan kamu khalifah di muka bumi," di sana engkau mene-rapkan berbagai persoalan agama dan dunia, ﴾
فَٱحۡكُم بَيۡنَ ٱلنَّاسِ بِٱلۡحَقِّ ﴿ "maka berilah keputusan di antara manusia dengan haq." Maksudnya, dengan adil.
Hal ini tidak mungkin dapat beliau lakukan kecuali dengan ilmu pengetahuan tentang yang wajib, pengetahuan tentang realita dan kemampuan menegakkan yang haq, ﴾
وَلَا تَتَّبِعِ ٱلۡهَوَىٰ ﴿ "dan jangan-lah kamu mengikuti hawa nafsu," seperti lebih condong kepada sese-orang karena adanya hubungan keluarga, atau hubungan persaha-batan, rasa cinta atau rasa tidak suka kepada yang lain. ﴾
فَيُضِلَّكَ ﴿ "Karena ia akan menyesatkan kamu," maksudnya, hawa nafsu,﴾ عَن سَبِيلِ
ٱللَّهِۚ ﴿ "dari jalan Allah," dan mengeluarkanmu dari jalan yang lurus.
﴾ إِنَّ ٱلَّذِينَ يَضِلُّونَ عَن سَبِيلِ ٱللَّهِ ﴿ "Sesungguhnya orang-orang yang sesat dari jalan Allah," terutama orang-orang yang berbuat sengaja di antara mereka, ﴾
لَهُمۡ عَذَابٞ شَدِيدُۢ بِمَا نَسُواْ يَوۡمَ ٱلۡحِسَابِ ﴿ "akan mendapat azab yang berat, karena
mereka melupakan hari perhitungan." Kalau saja mereka meng-ingatnya dan ada rasa takut di dalam
hati mereka, tentu mereka tidak condong bersama hawa nafsu yang menyesatkan tersebut.
O Messenger, has the news of the two disputants come to you, when they climbed upon the place of worship of David (peace be upon him)?
The Story of the Two Litigants
In discussing this passage, the scholars of Tafsir mention a story which is mostly based upon Isra'iliyat narrations. Nothing has been reported about this from the Infallible Prophet that we could accept as true. But Ibn Abi Hatim narrated a Hadith whose chain of narration cannot be regarded as Sahih because it is reported by Yazid Ar-Raqashi from Anas, may Allah be pleased with him. Although Yazid was one of the righteous, his Hadiths are regarded as weak by the Imams. So, it is better to speak briefly of this story and refer knowledge of it to Allah, may He be exalted. For the Qur'an is true and what it contains is also true.
فَفَزِعَ مِنْهُمْ
(he was terrified of them.) This was because he was in his Mihrab (private chamber). That was the noblest part of his house, where he commanded that no one should enter upon him that day. So, he did not realize that these two people had climbed the fence surrounding his Mihrab (private chamber) to ask him about their case.
وَعَزَّنِى فِى الْخِطَابِ
(and he overpowered me in speech.) means, `he defeated me.'
وَظَنَّ دَاوُودُ أَنَّمَا فَتَنَّـهُ
(And Dawud guessed that We have tried him) `Ali bin Abi Talhah reported that Ibn `Abbas said that this means, "We tested him."
وَخَرَّ رَاكِعاً وَأَنَابَ
(and he fell down prostrate and turned (to Allah) in repentance.)
فَغَفَرْنَا لَهُ ذَلِكَ
(So, We forgave him that,)
The Sajdah in Surah Sad
The performance of Sajdah in Surah Sad is not one of the obligatory locations; it is a prostration of thanks (Sajdat Shukr). The evidence for it is the report recorded by Imam Ahmad from Ibn `Abbas, may Allah be pleased with him, who said; "The prostration in Surah Sad is not one of the obligatory prostrations; I saw the Messenger of Allah ﷺ prostrating in this Surah." This was also recorded by Al-Bukhari, Abu Dawud, At-Tirmidhi, and An-Nasa'i in his Tafsir. At-Tirmidhi said, "Hasan Sahih." In his Tafsir of this Ayah, An-Nasa'i also recorded that Ibn `Abbas, may Allah be pleased with him, said, "The Prophet prostrated in Sad, and he said:
«سَجَدَهَا دَاوُدُ عَلَيْهِ الصَّلَاةُ وَالسَّلَامُ تَوْبَةً، وَنَسْجُدُهَا شُكْرًا»
(Dawud prostrated as an act of repentance and we prostrate as an act of thanks.)" This was recorded only by An-Nasa'i. The men of its chain of narration are all reliable. In his Tafsir of this Ayah, Al-Bukhari recorded that Al-`Awwam said that he asked Mujahid about the prostration in Surah Sad. He said, `I asked Ibn `Abbas, may Allah be pleased with him, `Why do you prostrate' He said, `Have you not read:
وَمِن ذُرِّيَّتِهِ دَاوُودَ وَسُلَيْمَـنَ
(and among his Nuh's progeny Dawud, Sulayman) (6:84)
أُوْلَـئِكَ الَّذِينَ هَدَى اللَّهُ فَبِهُدَاهُمُ اقْتَدِهْ
(They are those whom Allah had guided. So follow their guidance) (6:90). Dawud, peace be upon him, was one of those whom your Prophet was commanded to follow. Dawud prostrated here so the Messenger of Allah ﷺ also prostrated here."' Abu Dawud recorded that Abu Sa`id Al-Khudri, may Allah be pleased with him, said, "The Messenger of Allah ﷺ recited Sad while he was on the Minbar. When he reached the prostration, he came down from the Minbar and prostrated, and the people prostrated with him. On another occasion when he recited it, he reached the prostration and the people prepared to prostrate. He said:
«إِنَّمَا هِيَ تَوْبَةُ نَبِيَ، وَلَكِنِّي رَأَيْتُكُمْ تَشَزَّنْتُم»
(This is repentance for a Prophet, but I see that you are preparing to prostrate.) Then he came down (from the Minbar) and prostrated." This was recorded only by Abu Dawud and its chain of narration meets the conditions of the Two Sahihs.
وَإِنَّ لَهُ عِندَنَا لَزُلْفَى وَحُسْنَ مَـَابٍ
(and verily, for him is a near access to Us, and a good place of (final) return.) means, on the Day of Resurrection, he will have good deeds by virtue of which he will be brought close to Allah, and he will have a good place of (final) return, which means the lofty levels of Paradise, because of his repentance and his perfect justice in his kingdom. As it says in the Sahih:
«الْمُقْسِطُونَ عَلَى مَنَابِرَ مِنْ نُورٍ عَنْ يَمِينِ الرَّحْمنِ، وَكِلْتَا يَدَيْهِ يَمِينٌ، الَّذِينَ يُقْسِطُونَ فِي أَهْلِيهِمْ وَمَا وَلُوا»
(Those who are fair and just with their families and those who are under their authority will be on Minbars of light on the right hand of Ar-Rahman, and both His Hands are right Hands.)"
Vjerovjesniče, je li do tebe doprla vijesti o dvojici parničara koji su prešli preko zida Hrama dok je Davud, alejhis-selam, u njemu činio ibadet?
Ey Resul! İki davacının haberi sana ulaştı mı? Mabedin duvarını aşıp Dâvûd -aleyhisselam-'in ibadet ettiği yere girmişlerdi.
Commentary
In these verses, Allah Ta'ala has mentioned an event relating to Sayyidna Dawud (علیہ السلام) . The way in which this event has been described in the noble Qur'an, it tells only this much that Allah Ta’ ala had put him to some test by sending two disputing parties into his place of worship. Alerted thereby, Sayyidna Dawud (علیہ السلام) sought forgiveness from Allah Ta’ ala, and fell in prostration, and He forgave him. Since the real purpose of the noble Qur'an at this place is to communicate that Sayyidna Dawud (علیہ السلام) used to turn to Allah Ta'ala in every matter of concern he faced, and should he ever sense the least slip issuing forth from him, he would immediately seek forgiveness for it. Therefore, no details have been given as to what that test was, and what was that slip he committed against which he sought forgiveness, something that Allah Ta'ala forgave him for.
Therefore, some investigative and cautious commentators have said in their explanation of these verses that Allah Ta'ala has not given a detailed description of this slip and test relating to this great prophet of His due to some particular wise consideration. Hence, we too should not go about pursuing it, and whatever has been mentioned in the noble Qur'an should be precisely what we should believe in. Even a great research-oriented commentator of the class of Ibn Kathir has elected to follow this rule and has observed silence as far as details of this event are concerned. Then there is no doubt that this is the ideal course of caution, moderation and sound policy. Therefore, the learned from among the early forbears of Islam (salaf) used to say: ابھموا ما ابھمہ اللہ (What Allah has left ambiguous, you too let it remain ambiguous). In this, there is wisdom, and expedient consideration. Then, it is obvious that it means the ambiguity of matters that do not relate to what we do and what we take as halal and haram and, as for matters that concern the collective deeds of Muslims, any ambiguity existing there has already been removed by the Holy Prophet ﷺ through his word and deed.
But, there are other commentators who have tried to determine the exact nature of this test and trial in the light of pre-Islam narratives. In this connection, there is that vulgar yarn that Sayyidna Dawud (علیہ السلام) happened to have cast a look at the wife of Uriah, who was one of his military officers, that put the desire of marrying her in his heart and he, in order to get Uriah killed, entrusted with him a dangerous mission in which he was really killed and later on, he married his wife. It was to admonish him on this act of his that these two angels were sent in human form and shape.
But, this narrative is doubtlessly from among the absurdities that had found currency among Muslims under the influence of Jews. This narrative has been taken from the Bible, the Book of Samuel II, chap. 11. The only difference is that, in the cited reference, an open charge has been leveled against Sayyidna Dawud (علیہ السلام) that he had (refuge with Allah) committed adultery with the wife of Uriah prior to marriage. As for these narratives accommodated in some exegetical works, the part relating to adultery has been deleted. It appears that someone looked at the Judaic narrative, took out the allegation of adultery, and did an edit-copy-paste job while explaining the above mentioned verses of the noble Qur'an - although, this book of Samuel itself is inherently baseless, while this narrative has the status of absolute lie and fabrication. For this reason, all authentic commentators have sternly rejected it.
In addition to Hafiz Ibn Kathir, ` Allamah Ibn Jauzi, Qadi Abu-s-Saud, Qadi al-Baidawi, Qadi ` Iyad, Imam Razi, ` Allamah Abu Hayyan al-Andalusi, Khazin, Zamakhshari, Ibn Hazm, ` Allamah Khafaji, Ahmad Ibn Nasr, Abu Tammam, ` Allamah ` Alusi and many others have declared it to be a lie and fabrication. Hafiz Ibn Kathir writes:
"Some commentators have mentioned a tale at this point most of which has been taken from Judaic narrations. Nothing the following of which is obligatory is proved in this matter on the authority of the Holy Prophet ﷺ . Only Ibn Abi Hatim has reported a Hadith here, but its authority is unsound."
In short, in the light of many proofs - some detail of which is available in Tafsir Kabir of Imam Razi and Zad-ul-Masir of Ibn-ul-Jauzi - this Hadith report goes out of the pale of discussion totally as far as the Tafsir of this verse is concerned.
Maulana Ashraf Thanavi (رح) has explained this element of test by saying that these two adversaries climbed over the wall, barged in and started addressing him so insolently that they started off by asking Sayyidna Dawud (علیہ السلام) to be just and not to be unjust. This audacity would have been reason enough for an ordinary person who would have answered them only by punishing them. Allah Ta’ ala tested Sayyidna Dawud (علیہ السلام) by seeing whether he too is enraged and punishes him or listens to them demonstrating the high moral traits of pardon and forbearance.
Sayyidna Dawud (علیہ السلام) came out successful in this test, except a little slip that remained - when he was giving his verdict, rather than address the perpetrator of injustice, he addressed the one oppressed which betrayed a certain element of partisanship - but, he immediately got alerted, fell down in prostration and Allah Ta’ ala forgave him. (Bayan-ul-Qur’ an)
According to the explanation of this 'slip' given by some commentators, when Sayyidna Dawud (علیہ السلام) found the defendant silent, it was without listening to what he had to say, and rather having listened to the plaintiff only, he said things as part of his advice that virtually appeared to be supportive of the plaintiff - although, he should have first asked the defendant as to what his stand was. This statement of Sayyidna Dawud (علیہ السلام) was, though, simply advisory in nature, and time has not yet arrived for the final judgment in the case, however, for a great prophet of his caliber, it was not befitting. To this very thing he was later alerted and fell into prostration. (Ruh-ul- Ma’ ani)
Some others have said that Sayyidna Dawud (علیہ السلام) had managed his time in a manner that every twenty four hours of a day and night one or the other member of his household would be found engaged in some act of devotion to Allah like ` ibadah, dhikr and tasbih. On a certain day, he submitted before Allah Ta’ ala, 'My Lord, there is not a single moment of day and night during which one or the other member of the household of Dawud is not busy with ` ibadah, Salah, tasbih and dhikr before Thee!' Allah Ta’ ala said, '0 Dawud, all this comes from My taufiq. If I do not help you do it, you cannot do it on your own - and one of these days I am going to leave you on your own.' Thereafter, came a day when something different took place. That was a time when Sayyidna Dawud (علیہ السلام) was supposed to be engaged in worship. When this unforeseen thing happened, his timetable was shattered, and he got busy with resolving a dispute. No other member of the household of Sayyidna Dawud (علیہ السلام) was engaged in remembering Allah at that time. Sayyidna Dawud (علیہ السلام) was alerted immediately. He recalled the self-congratulatory statement that had slipped out of his tongue. He realized he had made a mistake. Therefore, he sought the forgiveness of Allah and fell in prostration. This explanation is supported by a saying of Sayyidna Ibn ` Abbas ؓ which has been reported in the Mustadrak of Hakim with sound chains of authority. (Ahkam-ul- Qur'an)
It has been unanimously agreed upon in these explanations that this litigation was not hypothetical. In fact, it was real and the form of the litigation had nothing to do with the test or slip of Sayyidna Dawud (علیہ السلام) . Contrary to this, many commentators have explained it in a manner that postulates that parties to this dispute were not human beings. Rather, they were angels, and Allah Ta’ ala had sent them to present such a simulated form of litigation as would alert Sayyidna Dawud (علیہ السلام) to his slip.
Accordingly, these commentators say that as far as this story of the killing of Uriah and marrying his wife is concerned, it is incorrect. But, conditions that actually prevailed among the people of Bani Isra'il were such that asking someone - 'divorce you wife and give her in marriage to me' - was not considered offensive. This kind of request had also become customary at that time, and was not taken to be impolite as well. It was in this prevailing climate and on this basis that Sayyidna Dawud (علیہ السلام) had made his request to Uriah whereupon Allah Ta’ ala alerted him by sending these two angels. Some others have said that this was a simple matter. Uriah had already sent a proposal to a woman. Sayyidna Dawud (علیہ السلام) happened to send his proposal to the same woman. This hurt Uriah. Thereupon, as admonition, Allah Ta’ ala sent these two angels and alerted him to his slip in a subtle manner. Qadi Abu Ya` la has based his argument on the words of the Qur'an: وَعَزَّنِي فِي الْخِطَابِ (And he overpowered me in speech - 23). He says that this sentence supports the view that this matter came to pass only in connection with: خِطبَہ۔ (khitbah: proposal of marriage), for Dawud (علیہ السلام) has not yet married her. (Zad-ul- Masir by Ibn-ul Jauzi, p. 116, v. 7)
Most commentators have preferred the last two explanations, and they find support in some reports from the Sahabah (please see Ruh-ul-Ma’ ani, Tafsir Abi-s- Saud, Zad-ul-Masir, Tafsir Kabir etc.) But, the truth of the matter is that any detail of this test or slip is neither proved from the Qur'an, nor from some Sahih Hadith. Therefore, at least this much stands settled that this widely known story of having Uriah killed is incorrect. But, about the actual event, all probabilities mentioned above exist, and no one of these can be called absolute and certain. Therefore, the safest way out is what Hafiz Ibn Kathir has taken: 'That which Allah Ta’ ala has left ambiguous should be left as is. We should not force out its details through our guesses and conjectures - particularly when no deed of ours hinges on it. Certainly there is some wisdom in this ambiguity as well. Therefore, one should believe in as much as has been mentioned in the Qur'an. As for the details, let these be resigned to Allah. Nevertheless, since there are many benefits that issue forth from this event, more attention should be paid to these. Therefore, let us now turn to an explanation of the verses where, insha'Allah, these beneficial notes will keep appearing as we go along.
In the first verse (21), it was said: إِذْ تَسَوَّرُوا الْمِحْرَابَ (when they entered the sanctuary by climbing over the wall?). The word: مِحْرَاب (mihrab) is essentially applied to an elevated chamber, or the front elevation of a house. Later, the front portion of a mosque or any other House of Worship came to be called by that name in particular. In the Qur'an, this word has been used in the sense of a place of worship. ` Allamah Suyuti has written that contemporary arched mihrabs of mosques in vogue now were not present during the time of the Holy Prophet ﷺ (Ruh-al-Ma’ ani).
Há Ngươi - hỡi Thiên Sứ - có biết về câu chuyện hai người đàn ông thưa kiện nhau rồi họ tự ý trèo tường đột nhập vào phòng thờ phượng riêng của Dawood - cầu xin bình an cho Người - không?.
Ô Messager, la nouvelle des deux antagonistes qui escaladèrent le mur du sanctuaire de David t’est-elle parvenue?
¡Mensajero! ¿Han llegado a ti las noticias de los dos demandantes cuando subieron al lugar de adoración de David u?
Dumating kaya sa iyo, O Sugo, ang ulat ng mga nag-aalitan nang pumaitaas sila kay David – sumakanya ang pagbati ng kapayapaan – sa lugar ng pagsamba niya?
Ti è giunta, o Messaggero, la notizia dei due disputanti, quando andarono da Dāwūd, pace a lui, nel suo luogo di preghiera?
Apakah telah datang kepadamu wahai Rasul berita dua orang yang berperkara saat keduanya naik ke tempat ibadah Daud -'alaihissalām-.
21- Sana o davacıların haberi ulaştı mı? Hani onlar, duvarı tırmanarak (Davud’un)
ibadet yerine inmişlerdi.
22- Onlar Davud’un yanına (ansızın) girince o onlardan korktu. Onlar da şöyle dediler:“Korkma! Biz, iki davacıyız. Birimiz diğerine haksızlık etti. O nedenle aramızda hak ile hükmet, zulme sapma ve bize doğru yolu göster.”
23- “Bu, benim kardeşimdir. Onun doksan dokuz koyunu var. Benim ise bir koyunum var. O: ‘O koyunu da bana ver’, dedi ve konuşmada beni bastırdı.”
24- Dedi ki:“Andolsun o, senin koyununu koyunlarına katmayı istemekle sana zulmetmiş. Ortakların birçoğu, hiç şüphesiz birbirlerine haksızlık ederler. Ancak iman eden ve salih ameller işleyenler hariç; ama böyleleri de ne kadar azdır!”
Bunun üzerine Davud, bizim kendisini imtihan ettiğimizi anladı. Hemen Rabbinden mağfiret diledi,
secdeye kapandı ve (tevbe ederek Allah'a) yöneldi.
25- Biz de onun bu mağfiret dileğini kabul ettik. Şüphesiz onun nezdimizde bir yakınlığı ve
güzel bir dönüş yeri vardır.
26- Ey Davud! Biz, seni yeryüzünde bir halife kıldık. O halde insanlar arasında hak ile hükmet
ve hevâya uyma! Yoksa o, seni Allah’ın yolundan saptırır. Allah’ın yolundan sapanlara ise hesap
gününü unuttuklarından dolayı şiddetli bir azap vardır.”
21. Yüce Allah, peygamberi Davud aleyhisselam’a insanlar arasında hakkı batıldan ayırt edici
şekilde konuşup hükmetmeyi ihsan etmiş olduğunu, onun bu özelliği ile tanınıp bu sebepten ona
başvurulduğunu söz konusu ettikten sonra Davud aleyhisselam’a bir sınama ve işlemiş olduğu bir
hata dolayısı ile bir öğüt kıldığı husus hakkında, huzurunda davalaşan iki davacının haberini
söz konusu etmektedir.
Bu hatası dolayısı ile de Yüce Allah, onun tevbesini kabul etmiş ve günahını bağışlamıştır. İşte
bu maksatla böyle bir dava ile ona başvurulması imkânını hazırlamıştır. Peygamberi Muhammed sallallahu aleyhi ve sellem’e hitaben şöyle buyurmaktadır:“Sana o hasımların haberi ulaştı mı?” Çünkü o, gerçekten hayret edilecek
bir haberdir. “Hani onlar duvarı tırmanarak” Davud’un “ibdet yerine inmişlerdi.”
İbadet ettiği yere izin istemeksizin girmişlerdi.
22. Bu iki davacı, onun yanına kapıdan girmemişlerdi. Davud aleyhisselam onun yanına izinsiz
girmiş olduklarını görünce onlardan korktu. Onlar da kendisine:“Korkma” biz “iki davacıyız. Birimiz diğerine haksızlık” zulüm “etti. O nedenle aramızda hak ile” adaletle “hükmet.” Ve birimizin hakkını alıp ötekine vererek “zulme sapma ve bize doğru yolu göster, dediler.”
Yani bu iki davacının amacı, sadece hakkın açıkça ortaya çıkması idi. Durum bundan ibaret olunca
onlar da kendi durumlarını dosdoğru anlatacaklardı. O nedenle de Allah’ın peygamberi Davud
aleyhisselam kendisine verdikleri korkudan dolayı rahatsız olmadı ve onları azarlamadı.
Onlardan biri şöyle dedi:
23. “Bu benim kardeşimdir” sözü ya din ya nesep itibari ile yahut da
samimi arkadaşlıkları dolayısı ile kardeş olduklarını ortaya koyan bir ifadedir. Bu kardeşlik,
birbirlerine haksızlık etmemelerini gerektirmektedir ve böyle bir kardeşten görülecek bir
haksızlık ise başkasının haksızlığından daha büyüktür.
“Onun doksan dokuz koyunu vardır.” Burada koyundan kasıt hanımdır. Bu
ise büyük bir hayırdır ve böyle bir kimsenin Allah’ın kendisine verdikleri ile kanaat etmesi
gerekir.
“Benim ise bir koyunum var” o, ona da göz dikerek “O koyunu da bana ver”
onu da bana bırak ve o da benim himayeme girsin “dedi ve konuşmada beni bastırdı.”
Yani bu maksadını gerçekleştirinceye yahut gerçekleştirecek noktaya gelinceye kadar bu ısrarlı
sözlerini sürdürdü ve lafta beni yendi.
Davud aleyhisselam onun bu sözlerini işitince aralarında hükmünü verdi. Onların biraz önce
nakledilen sözlerinden de anlaşıldığı üzere bu olay, o şahsın anlattığı gibi cereyan etmiştir.
Bundan dolayı diğeri konuşma gereğini dahi duymamıştır. O halde herhangi bir kimsenin itiraz ederek:
Davud aleyhisselam diğer davacının sözünü dinlemeden niye hüküm vermiştir?, demesinin bir anlamı
yoktur.
Onun verdiği hükme gelince o, şöyleydi:
24. İşte ortakların, birlikte bulunanların pek çoğunun âdeti ve durumu budur. Bundan dolayı sözlerini şöyle sürdürmüştür:“Ortakların birçoğu, hiç şüphesiz birbirlerine haksızlık ederler.” Çünkü
zulüm, nefislerin bir vasfıdır.
“Ancak iman eden ve salih ameller işleyenler hariç.” Çünkü onların sahip
oldukları iman ve salih amel kendilerini zulmetmekten alıkoyar.
“Ama böyleleri de ne kadar azdır!” Nitekim Yüce Allah ,bir başka yerde şöyle buyurmaktadır:“Kullarımdan şükredenler pek azdır.”(Sebe, 34/13)“Bunun üzerine” aralarında hüküm verdikten sonra “Davud bizim kendisini imtihan ettiğimizi”
onu sınadığımızı ve uyanıp kendisine gelmesi için böyle bir dava ile karşı karşıya kalmasını
sağladığımızı “anladı. Hemen” kendisinden sadır olanlar sebebi ile “mağfiret diledi, secdeye kapandı ve” samimi tevbe ve ibadet ile Allah’a
“yöneldi.”
25. “Biz de onun bu” ondan sadır olana dair “mağfiret dileğini kabul ettik.”
Yüce Allah, ayrıca ona çeşit çeşit lütuflar da ihsan etti. Bu yüzden şöyle buyurmaktadır:“Şüphesiz onun nezdimizde bir yakınlığı” ve yüksek bir mevkii “ve güzel bir dönüş yeri vardır.”
Davud aleyhisselam’dan sadır olan bu günahın ayrıca söz konusu edilmesine gerek olmadığından
dolayı Yüce Allah onu zikretmemiştir. Bunun ne olduğunu anlamaya kalkışmak, gereksiz bir iştir.
Burada anlatılmak istenen Yüce Allah’ın bize belirttiği üzere Allah’ın ona lütufta bulunduğu,
onun da Yüce Allah’a tevbe edip döndüğü, mekânının yükseltildiği ve tevbeden sonra çok daha iyi
ve mükemmel bir konuma yükseldiğidir.
26. “Ey Davud! Biz seni yeryüzünde” dinî ve dünyevî hükümleri yürürlüğe
koyan “bir halife kıldık.”“O halde insanlar arasında hak ile” adalet ile “hükmet” Bu ise ancak olması gerekeni bilmekle, vakıayı bilmekle ve bir de hakkı uygulayabilecek güce sahip olmakla mümkün olur.
“ve hevâya uyma!” Yakınlık, arkadaşlık, birine duyulan muhabbet veya diğerine olan öfken ve kinin dolayısı ile
kimseyi kayırmaya kalkışma!
“Yoksa o” hevâ “seni Allah’ın yolundan saptırır” ve dosdoğru yolun
dışına çıkartır.
“Allah’ın yolundan sapanlara ise” özellikle de bunu kasten yapanlara
“hesap gününü unuttuklarından” hesap gününden gaflete düştüklerinden
“dolayı şiddetli bir azap vardır.”
Eğer o kimseler, bu günü akıllarından çıkarmaz ve kalplerine de o günün korkusu yerleşecek
olursa hiçbir zaman fitneye düşüren hevalarının arkasına takılarak haktan sapmazlar.
Njih su dvojica upali Davudu, alejhis-selam, bez traženja dozvole, pa se uplašio. Rekli su mu, vidjevši ga uplašenog: “Nemoj se bojati, ne želimo ti nauditi, mi smo parničari! Naime, jedan od nas dvojice počinio je nasilje onom drugom, pa ti presudi između nas po pravdi, nemoj nikom učiniti nažao i uputi nas na najbolje rješenje.”
Khi cả hai người đột nhập vào gặp Dawood làm cho Y giật mình. Cả hai cùng lên tiếng thưa rằng: "Xin Người đừng hoảng sợ! Bởi vì, cả hai chúng tôi có một sự tranh chấp với nhau vì có chuyện người này chèn ép người kia. Thế nên, chúng tôi đến đây nhờ Người phân xử giùm cho chúng tôi một cách thật công bằng và để không có chuyện bất công xảy ra giữa chúng tôi và cũng xin Người chỉ dẫn chúng tôi đến với con đường hòa thuận êm đẹp."
Noong pumasok silang dalawa kay David nang biglaan ay kinilabutan siya sa pagpasok nilang dalawa sa kinaroroonan niya nang biglaan sa ganitong paraan na hindi nakagawian para sa pagpasok sa kinaroroonan niya. Kaya noong luminaw sa kanilang dalawa ang pangingilabot niya ay nagsabi silang dalawa: "Huwag kang mangamba. Kami ay magkaalitan, na lumabag sa katarungan ang isa sa amin sa isa kaya humatol ka sa pagitan namin ayon sa katarungan. Huwag kang mang-api sa amin kapag humatol ka sa pagitan namin at gumabay ka sa amin tungo sa kalagitnaan ng landas na siyang landas ng pagkatama.
Quando entrarono improvvisamente da Dāwūd, fu sorpreso che entrassero così all'improvviso in una maniera insolita, e quando si resero conto del suo stupore, dissero: "Non temere, siamo due disputanti e uno di noi ha fatto torto all'altro. Giudicaci con giustizia e non essere ingiusto nel tuo giudizio; e indicaci la Retta Via, la Via della giustizia".
It is said that David had fixed each of the three days for different purposes—one day for holding court and deciding cases, a second day for spending with his family and a third day for remaining in solitude and praying to God. It happened once that on a day fixed for prayers, as he sat engrossed in his devotion, two men who had jumped over the wall of the palace, entered the room and stood beside him. This was an extraordinary occurrence and, therefore, he was somewhat afraid. But the two men allayed his fears and said that they were parties to a dispute and begged him to settle it for them.
About Sayyidna Dawud (علیہ السلام) ، it was said in verse 22: فَفَزِعَ مِنْهُمْ (and he was scared of them). The reason of being scared was quite obvious. Two men barging into one's privacy in that manner at an odd hour beating the security cordon can only be because of some bad intention in most cases.
Natural fear is not contrary to the station of a prophet or man of Allah
This tells us that being naturally affected at the sight of something fearful is not contrary to the station of a prophet or man of Allah. Yes, allowing this fear to overtake one's heart and mind and abandoning duties enjoined is certainly bad. Hence, a doubt may arise here. Is it not that the Qur'an portrays the elegant status of the noble prophets by saying: لَا يَخْشَوْنَ أَحَدًا إِلَّا اللَّـهَ. (They do not fear anyone but Allah - AI-Ahzab, 33:39)? Why then, was Sayyidna Dawud (علیہ السلام) in fear on this occasion? For an answer, it could be said that there are two kinds of fear. There is the fear that comes from being hurt by what causes pain. In Arabic, this is called: خَوفُ (khauf: fear). Then there is the other kind of fear. This emerges because of someone great, majestic, awesome. This is called: خَشِیَّۃ (khashyah: awe) (al-Mufradat, Raghib al-Isfahani). There should be no khashiyah for anyone other than Allah - and noble prophets, may peace be on them all, are exactly like that. They are not awed by anyone. Yes, as said earlier, one can have a feeling of fear from naturally hurtful things.
Observe patience against contravention of established rules of etiquette until attending circumstances unfold
The statement in verse 22: قَالُوا لَا تَخَفْ (They said: "Be not scared" ) was made by the sudden entrants who said this and then started telling Sayyidna Dawud (علیہ السلام) what they wanted to while he kept listening to them silently. This tells us that, should someone commit something irregular all of a sudden, one should not start rebuking and chastising him for that on the spur of the moment, instead, one should first listen to what he has to say, so that one can find out whether or not this person had any justification for his irregular behavior. Had it been someone else, he would have unleashed his anger against such unauthorized entrants on the spot. But, Sayyidna Dawud (علیہ السلام) waited till the reality was unfolded, may be these people had some genuine excuse.
The entrant also said: وَلَا تُشْطِطْ (and do not cross the limits - 38:22). This manner of address was obviously very audacious as coming from a stranger. First of all, they came at a late hour, and that too by climbing over the wall. Then, once they were in, they started teaching a prophet as august as Sayyidna Dawud (علیہ السلام) lessons in morality by asking him to be just and not to be unjust. All this was heedless simplicity. But, Sayyidna Dawud (علیہ السلام) observed patience over whatever they did and said, and just avoided telling anything bad to them in response.
Ils entrèrent soudainement auprès de lui et il fut pris de frayeur par cette intrusion. Lorsqu’ils virent sa réaction, ils lui dirent: Ne crains rien, nous sommes deux antagonistes et l’un de nous a commis une injustice envers l’autre. Juge entre nous avec équité, ne sois pas injuste et oriente-nous vers le droit chemin.
Cuando se presentaron repentinamente ante David, se asustó debido a su extraño proceder de presentarse ante él de esta manera inusual. Cuando vieron su miedo, dijeron: “No temas. Somos dos demandantes, uno de nosotros ha ofendido al otro, así que juzga entre nosotros con justicia y no seas injusto en tu veredicto, y guíanos hacia el camino correcto, que es el camino de la corrección”.
İki davacı Dâvûd'un yanına aniden girdiler. Onların bu alışılmamış şekilde ansızın girmesinden korktu. İkisi onun kendilerinden korktuğunu anlayınca: "Korkma! Biz, biri diğerine zulmetmiş iki davacıyız. Aramızda adaletle hükmet ve aramızda hükmettiğinde de haksızlık etme ve bize doğru yolu göster." dediler.
When they entered upon David suddenly, so he became frightened due to their strange act of entering upon him in this most unusual of ways. When they saw his fear, they said: “Do not fear. We are two disputants, one of us having wronged the other, so judge between us justly and do not be unjust when you judge between us, and guide us to the right path which is the path of correctness”.
Ketika keduanya tiba-tiba masuk menemui Daud -'alaihissalām-, sehingga Daud terkejut dengan kedatangan keduanya secara tiba-tiba dan dengan cara yang tidak lazim. Ketika keduanya mengetahui keterkejutan Daud, keduanya berkata, “Jangan takut! Kami adalah dua orang yang berselisih. Salah seorang dari kami menzalimi yang lain maka berilah kami keputusan yang adil, jangan menetapkan keputusan secara zalim, dan bimbinglah kami ke jalan yang lurus yaitu jalan kebenaran.”
Jedan od njih dvojice reče Davudu: “Evo ovaj prijatelj moj ima devedeset i devet ovaca, a ja imam samo jednu ovcu, i on želi, iz pohlepe, da uzme i moju ovcu, pa mi je rekao: ‘Daj ti nju meni!’ te me pobijedio u prepirci.”
O iki hasım olan davacılardan biri Dâvûd -aleyhisselam-'a şöyle dedi: "Doğrusu bu adam benim kardeşimdir. Onun doksan dokuz koyunu, benim ise tek bir koyunum var. Böyle iken benim o tek koyunu da kendisine vermemi istedi ve tartışmada beni yendi."
One of the disputants said to David (peace be upon him): “This man is my brother. He has ninety-nine ewes and I have one ewe. He asked me to give him that too and he has overpowered me in proof”.
Salah seorang dari keduanya berkata kepada Daud -'alaihissalām- “Sesungguhnya laki-laki ini adalah saudaraku, dia mempunyai sembilan puluh sembilan ekor domba betina dan aku punya seekor saja, namun dia meminta kepadaku agar memberikannya kepadanya dan mengalahkan hujahku.”
L’un des deux antagonistes dit à David: Cet homme est mon frère. Il possède quatre-vingt-dix-neuf brebis et j’en possède une. Il me demanda de lui donner la mienne et a fait preuve de grande persuasion.
Uno de los demandantes le dijo a David u: “Este hombre es mi hermano. Él tiene noventa y nueve ovejas y yo tengo solo una. Me pidió que le diera esa también y me ha arrollado con sus argumentos”.
Uno dei disputanti disse a Dāwūd, pace a lui: "Quest'uomo è mio fratello, possiede novantanove pecore, mentre io possiedo una sola pecora, e mi ha chiesto di dargliela, e mi ha convinto con i suoi argomenti"
Nagsabi ang isa sa magkaalitan kay David – sumakanya ang pagbati ng kapayapaan: "Tunay na ang lalaking ito ay kapatid ko; mayroon siyang siyamnapu't siyam na tupang babae at mayroon akong nag-iisang tupang babae, saka humiling siya sa akin na ibigay ko sa kanya ito at nadaig niya ako sa katwiran."
Một trong hai người tranh chấp đó thưa với Dawood -cầu xin sự bình an cho Người rằng: "Thật ra, đây là người anh em của tôi (trong đạo), anh ta có chín mươi chín con cừu cái còn tôi thì chỉ có một con cừu cái duy nhất. Thế nhưng, anh ta còn yêu cầu tôi phải đưa con cừu đó cho anh ta. Và anh ta đã thắng tôi trong lý lẽ và lập luận.
Dâvûd, ikisinin arasında hükmetti ve davacıya yönelerek şöyle dedi: "Ant olsun, kardeşin senin koyununu kendi koyunları arasına katmak istemekle sana zulmetmiştir. Doğrusu ortakların çoğu insafsızca haksızlık ederek birbirlerinin mallarını alırlar. Ancak iman edip salih amel işleyen Müminler bundan müstesnadır. Onlar ortaklarına insaflı davranırlar ve onlara zulmetmezler. Bu vasıflara sahip olanlar pek azdır. Dâvûd -aleyhisselam- bu dava sebebiyle bizim kendisini imtihan ettiğimizden emin oldu. Rabbinden mağfiret diledi, Yüce Allah'a yakınlaşmak için secdeye kapandı ve Allah'a tövbe etti."
Entonces David juzgó entre ellos y se dirigió al demandante, diciendo: “Tu hermano te ha agraviado cuando te ha pedido que añadas tu oveja a las suyas. Muchos socios se oprimen entre sí al quitarle los derechos a los demás y no ser justos, excepto aquellos creyentes que hacen buenas acciones, porque son justos con sus socios y no los maltratan. Pero a los que se les atribuye tal cualidad son pocos”. Y David u estaba convencido de que Al‑lah lo puso a prueba a través de esta disputa, por lo que buscó el perdón de su Señor y se postró para acercarse a Él, y se arrepintió ante Al-lah.
Then David judged between them and addressed the claimant, saying: “Your brother has wronged you when he asked you to add your ewe to his ewes. And many partners oppress one another by taking their rights and not being fair, except the believers who do good actions, for they are fair with their partners and do not wrong them. But those attributed with that are few”. And David (peace be upon him) was convinced that I only put him to test through this dispute, so he sought forgiveness from his Lord and prostrated to get close to Him, and repented to Him.
David émit son jugement et s’adressa au plaignant en ces termes: Ton frère a certainement été injuste envers toi lorsqu’il t’a demandé de lui donner ta brebis pour l’ajouter aux siennes. Nombreux sont ceux qui violent les droits de leurs associés, excepté les croyants qui accomplissent de bonnes œuvres. Eux ne lèsent pas leurs associés, mais ils sont peu nombreux. David s’aperçut ensuite que Nous l’avions éprouvé par cette querelle et il demanda alors pardon à son Seigneur, se prosterna afin de se rapprocher de Lui et se repentit à Lui. Ceci est une parabole énoncée parAllah, faisant référence à ce qui arriva à David avec la femme qui sollicita son jugement.
Daud lalu menetapkan keputusan di antara keduanya, dia berkata kepada pihak yang mengadu, "Saudaramu telah menzalimimu ketika dia meminta seekor dombamu untuk digabungkan dengan domba-dombanya. Sesungguhnya kebanyakan dari para sekutu, sebagian dari mereka melakukan pelanggaran terhadap sebagian lainnya dengan mengambil hak partnernya dan berlaku tidak adil, kecuali orang-orang beriman yang melakukan amal-amal saleh, mereka adalah orang-orang yang berlaku adil kepada partner-partner mereka dan tidak menzalimi mereka, orang-orang yang seperti itu tidak banyak. Daud -'alaihissalām- pun yakin bahwa Kami hanya mengujinya dengan pertikaian dua orang ini, sehingga dia meminta ampunan kepada Tuhannya dan sujud mendekatkan diri kepada Allah serta bertobat kepada-Nya.
Bởi thế, Dawood đứng ra phân xử giữa hai người họ, Người bảo người thưa chuyện với Người rằng người anh em của y đã bất công với y: "Chắc chắn, người anh em của ngươi đã áp bức ngươi về việc y đã yêu cầu ngươi đưa con cừu cái của ngươi nhập chung với bầy cừu của y. Quả thật, đa số trong chuyện hợp tác làm ăn với nhau có rất nhiều người hay lấn lướt nhau bằng sự bất công, ngoại trừ những ai có đức tin và làm những việc làm thiện tốt thì mới có cuộc hợp tác làm ăn công bằng cho dù đó là sự hùn hạp nhỏ. Và rồi Dawood - cầu xin sự bình an cho Người - chợt nhận ra đây chẳng qua là một sự thử thách. Bởi thế, Y lập tức cầu xin Thượng Đế của Y tha thứ và cúi đầu quỳ mọp xuống đất để được gần với Allah rồi Y xám hối trước Ngài.
Kaya humatol si David sa pagitan nilang dalawa at nagsabi siya habang kumakausap sa may hinaing: "Talaga ngang lumabag sa katarungan sa iyo ang kapatid mo nang humiling siya sa iyo ng pagsasama ng babaing tupa mo sa mga babaing tupa niya. Tunay na marami sa mga magkabakas ay talagang lumalabag ang iba sa kanila sa iba dahil sa pagkuha ng karapatan niyon at sa kawalan ng pagkamakatarungan, maliban sa mga sumampalataya na gumagawa ng mga gawang maayos sapagkat tunay na sila ay nagpapakamakatarungan sa mga kabakas nila at hindi lumalabag sa katarungan sa kanila. Ang mga nailalarawan sa [katangiang] iyon ay kakaunti." Natiyak ni David – sumakanya ang pagbati ng kapayapaan – na nagsadlak lamang si Allāh sa kanya sa isang pagsubok sa pamamagitan ng alitang ito, kaya humiling siya ng kapatawaran mula sa Panginoon niya. Nagpatirapa siya kay Allāh bilang pagpapakalapit kay Allāh at nagbalik-loob siya kay Allāh.
A man of stature should observe patience to the best of his ability over errors made by those in need
This tells us that a person whom Allah has blessed with some high rank - and the needs of people are tied to him should do his best to remain patient over their irregular behavior and errors of expression, for this is the demand of his rank or office. Particularly so, a Hakim (official of the government), a Qadi (judge of the judiciary) and a Mufti (authentic consultant responsible for giving fatwa in the light of Islam's sources of jurisprudence) should pay full attention to this need. (Ruh-ul-Ma’ ani)
Verse 24 opens with the words: قَالَ لَقَدْ ظَلَمَكَ بِسُؤَالِ نَعْجَتِكَ إِلَىٰ نِعَاجِهِ (He said, 'He has certainly wronged you by demanding your ewe to be added to his ewe.' ). Two things are worth pondering here. First of all, Sayyidna Dawud (علیہ السلام) made this statement simply after having listened to the plaintiff. He did not hear the statement of the respondent. About it, some elders have said that this was the slip for which he sought forgiveness from Allah. But, other commentators have said that, in reality, full details of the litigation are not being described here. Taken up here is only what was necessary. Sayyidna Dawud (علیہ السلام) must have surely heard the stand of the defendant. But, it was not described here for the reason that this is the recognized method when judgments are delivered. Everyone can understand that the part relating to asking the defendant at this place is elided (understood).
In addition to that, it is also possible that, though the visitors had asked Sayyidna Dawud (علیہ السلام) for a court judgment, but that was no time for a court session, nor was it a judicial sitting, nor Sayyidna Dawud (علیہ السلام) had the necessary resources available at hand in order to implement his judgment, therefore, he did not give his judgment in the status of a qadi (judge), instead, what he gave was a fatwa (ruling) in his status as a mufti (juri-consult) - and it is not the job of a mufti to go about investigating into the nature of an event, rather, the thing depends on the question asked, and it is in accordance with it that he has to give his answer.
Soliciting contribution, or even gift, under pressure of any kind is usurpation
Something else worth pondering here is that Sayyidna Dawud (علیہ السلام) equated the act of a person demanding simply an ewe with injustice or oppression - although, casually asking someone for something is not a crime. The reason is that the form in which it was being asked did have the outward anatomy of a request. But, in the presence of the amount of verbal and practical pressure being put behind this asking, this thing had assumed the proportions of usurpation, something being taken forcibly, compulsively, illegally or by extortion.
From here we learn that, should a person ask for something from someone in a manner that the addressee, whether willing or unwilling, is left with no way out other than giving it, then, (soliciting aside) even demanding a gift in that manner is also included under ghasb or usurpation. Therefore, if the person asking is a man of office or power, or someone respectable and elegant-looking - and the addressee cannot afford to say no because of the pressure of this man's personality - then, even if the form of the situation is that of soliciting a gift, but in reality, it translates as nothing but ghasb or usurpation, and, the use of the thing acquired in this manner is never permissible for the person asking for it. This point needs the particular attention of those who solicit and receive contributions for مَدَارس madaris and makatib (religious schools), masajid (mosques) or societies and associations in the religious field. For them, only that donation is halal and good that has been given to them by the donor voluntarily and cheerfully. If those seeking such contributions use the pressure of their personality or eight or ten of them simultaneously descend on someone, render him helpless, and succeed in gouging that contribution out of him, then, this would be a flagrantly impermissible act on their part. The Hadith carries a very clear statement of the Holy Prophet ﷺ in this matter:
لَا یحِلّ مال امریءِ مسلم اِلَّا بطیب بفس منہ
The property of a Muslim is not halal unless it is with his sweet will.
Partnership in transactions needs great caution
In verse 24, it was said: وَإِنَّ كَثِيرًا مِّنَ الْخُلَطَاءِ لَيَبْغِي بَعْضُهُمْ عَلَىٰ بَعْضٍ (And many partners oppress one another). By saying this, we have been alerted that it is not unusual when mutual rights are compromised between two persons having a partnership deal. There are occasions when one of them would take something as ordinary, and goes ahead and does it. But, in reality, it becomes the cause of sin. Therefore, great caution is needed in this matter.
Later, in the same verse, it was said: وَظَنَّ دَاوُودُ أَنَّمَا فَتَنَّاهُ (And Dawud realized that We had put him to a test,- 38:24). If the form of the litigation is taken to be a similitude of the slip of Sayyidna Dawud (علیہ السلام) ، then, the occurring of such a thought is fairly obvious. And if the form of the litigation has nothing to do with it, even then, the overall condition of the parties involved was enough to show that the two of them have been sent by way of a test. On the one hand, these disputants were in such hurry to get their litigation resolved that they were audacious enough to jump the wall and barge in. On the other hand, when the case was presented, the defendant sat silent and accepted, verbally or practically, the plea of the plaintiff without any ifs and buts.
If the defendant agreed with the event as described by the plaintiff, he hardly had the need to come to Sayyidna Dawud (علیہ السلام) seek a verdict in the dispute. Even a person of average intelligence could have gathered that, in this situation, Sayyidna Dawud (علیہ السلام) will invariably decide in favor of the plaintiff. This mysterious conduct of the two disputants was betraying that it was an event of some extraordinary nature. Sayyidna Dawud (علیہ السلام) had no difficulty in seeing through it, that they had come as sent from Allah and their objective was to test him. In some narrations, it also appears that, after having heard the verdict, they exchanged furtive smiles, and in no time disappeared into the skies. Allah knows best.
In the last sentence of verse 24, it was said: فَاسْتَغْفَرَ رَبَّهُ وَخَرَّ رَاكِعًا وَأَنَابَ (so he prayed to his Lord for forgiveness, and bowing down, he fell in prostration, and turned [ to Allah ].). It should be noted that the word used here is that of: رُکُوع (ruku`) which literally means 'to bow down' while, with most commentators, it denotes سَجدَہ (sajdah: prostration). According to the Hanafiyyah, by reciting this verse, sajdah becomes obligatory.
By doing ruku` the sajdah of tilawah (recitation) stands performed
And Imam Abu Hanifah (رح) has proved from this verse that, in case a verse requiring sajdah has been recited within the Salah, then, forming the intention of sajdah in the ruku' makes the obligation of sajdah stand performed. The reason is that here Allah Ta’ ala has used the word: رُکُوع (ruku) for: سَجدَہ (sajdah) which proves that ruku` too can become the replacement of sajdah. But, in this connection, a few necessary points should be borne in mind.
The sajdah of tilawah (recitation): Some rulings.
1. Sajdah when being performed through an obligatory ruku` in Salah can only be performed validly on condition that the verse of sajdah has been recited within the Salah. When reciting the Qur'an outside the Salah, the sajdah of tilawah cannot be performed validly through a ruku`. The reason is that ruku` is an act of ` ibadah only in Salah - outside Salah, it is not recognized as an act of worship. (Bada’ i).
2. A ruku` can stand for sajdah of tilawah only when ruku` has been done soon after having recited the verse of sajdah or having recited at the most two or three additional verses. And if, after the verse of sajdah, one has made a long recitation in the standing position, the ruku` would not stand for sajdah.
3. If one is thinking of performing the sajdah of tilawah in the position of ruku`, then, he should better make the intention of the sajdah of tilawah while bowing down for the ruku`, otherwise, the obligation of sajdah will not stand discharged by this ruku`. Yes, once the person starts going for sajdah, the sajdah will stand performed even without the intention.
4. The preferred practice, however, in any case is that the sajdah of tilawah is performed as a regular sajdah before ruku`, and then, one rises from the state of sajdah, recites one or two verses and then goes for ruku `, rather than it is performed in the obligatory ruku` of the Salah. (Bada'I ' ).
Dāwūd giudicò la loro questione e disse, rivolgendosi a colui che presentò la causa: "Tuo fratello ti ha fatto torto quando ti ha chiesto di includere la tua pecora alle sue, e, in verità, molti soci si fanno torto a vicenda, appropriandosi di ciò che è diritto altrui con ingiustizia, tranne i credenti, coloro che compiono opere buone, costoro sono giusti con i loro soci e non fanno loro torto, e coloro che possiedono tali caratteristiche sono pochi. Dāwūd si accorse, pace a lui, che, in verità, lo mettemmo alla prova presentandogli questa disputa, così chiese perdono al suo Dio e si prosternò۩ cercando di riconciliarsi ad Allāh, e si pentì dinanzi a Lui.
Vjerovjesnik Davud na to reče onom parničaru što je optužio onog drugog: “Tvoj ti je prijatelj, odista, učinio nasilje tražeći da pripojiš njegovu stadu svoju jedinu ovcu. Mnogi ortaci čine jedni drugima nepravdu i ne odnose se jedni prema drugima uljudno, a tako se ne ponašaju oni koji vjeruju u Allaha, svog Gospodara, i strepe od Njegove kazne. U odnosu na brojnost nepravednih ortaka koji prelaze granice, malo je onih koji su pravedni i bogobojazni.” I Davud se uvjeri da ga je Allah, džellešanuhu, doveo pred kušnju pomoću te parnice, pa zatraži oprost od Milostivog Allaha, pade licem na tlo i pokaja se, iskreno i ponizno.
Kaya tumugon Kami sa kanya at nagpatawad Kami sa kanya niyon. Tunay na siya sa ganang Amin ay talagang kabilang sa mga inilapit. Ukol sa kanya ay kagandahan ng kahihinatnan sa Kabilang-buhay.
Allah, džellešanuhu, oprostio je Davudu, alejhis-selam, grešku, primio je njegovo pokajanje i Sebi ga približio te mu pripremio divno prebivalište na Ahiretu.
So I responded to him and forgave him that. And he is amongst the close ones with Me, and for him is a good return in the Afterlife.
Biz de ona icabet ettik ve onu bağışladık. Şüphesiz o katımızda yakın olan kullarımızdandır. Onun ahirette dönüp geleceği güzel bir yeri vardır.
Entonces Al-lah respondió a su llamada y lo perdonó. David u es de los más allegados a Él, y obtendrá una gran recompensa en el Más Allá.
In verse 25, it was said: وَإِنَّ لَهُ عِندَنَا لَزُلْفَىٰ وَحُسْنَ مَآبٍ (and surely he has a place of nearness in Our presence, and an excellent resort.). By concluding this event on this verse, a hint was released towards the fact that, no matter whatever the slip of Sayyidna Dawud (علیہ السلام) would have been, once he had sought forgiveness from Allah and had passionately turned to Him, it goes without saying that the level of his communion with Allah Ta’ ala had increased further.
When warn, warn with wisdom!
Yet another aspect of this event needs to be mentioned here. Let this slip of Sayyidna Dawud (علیہ السلام) be whatever it was, it was a matter between him and his Lord who could have alerted him to it even directly through a revelation. But, rather than do something of this nature, why was a particular method used when the case of a dispute was sent in his court to alert him thereby? The truth of the matter is that this method invites deliberation. It helps us realize that it provides guidance for those who are engaged in preaching and bidding the Fair and forbidding the Unfair. Those who do their duty in this field should know that the conduct of a person is not to be corrected casually. It takes a lot of wisdom to do it. To alert someone to his error, it is better to take to a method that helps the concerned person realize his error on his own, without having recourse to warn him verbally. For that purpose, it is more effective to use such examples as may convey the message without hurting the addressee in the least.
Kami lantas mengabulkan permohonannya sekaligus mengampuninya, sesungguhnya dia di sisi Kami termasuk hamba-hamba yang dekat dan baginya tempat kembali yang baik di akhirat.
Lo esaudimmo e lo perdonammo per questo; in verità, Egli è a Noi prossimo ed otterrà un buon esito nell'Aldilà.
Thế nên, TA đáp lại lời cầu xin của Y bằng sự tha thứ những việc làm đó của Y. Quả thật, ở nơi TA luôn dành cho Y một chỗ gần gũi nhất và đó là chỗ tốt nhất mà Ysẽ đến ở Ngày Sau (ngày Phán Xét).
The two intruders presented their case before David. The case was in allegorical language and bore a reference to some incident in the life of David himself and was meant as an admonition to him. While David gave his decision, he recounted the incident from his life, having quickly understood the analogy. Realising his mistake, he immediately asked for forgiveness and prostrated himself before God. David enjoyed tremendous power at that time, but he did not punish or even scold the intruders. This is a sign of a true subject of God. He is never unduly stubborn and when his attention is drawn towards his shortcoming he readily accepts it and rectifies it, even if the person who pointed out the error does so in a rude manner.
Nous l’exauçâmes et lui pardonnâmes. Il est du nombre de ceux qui sont rapprochés de Nous et qui connaîtront un sort favorable dans l’au-delà.
Davude, Svevišnji Allah učinio te je namjesnikom na Zemlji i učinio je da budeš sudija među ljudima i u vjerskim i svjetovnim pitanjima, pa zato sudi pravedno, a sudeći nipošto nemoj slijediti svoje prohtjeve i nemoj biti pristran prema svojim bližnjima ili prijateljima, pa da presudiš u njihovu korist nad strancima, odnosno nad neprijateljima! Ako bi ti pak slijedio svoje prohtjeve, skrenuo bi s Pravog puta i otuđio bi se od istine. One koji su skrenuli s Božijeg puta i druge odvode u zabludu čeka strašna, bolna patnja u paklenoj vatri zato što su zanemarili Dan ustanuća. Da su imali na umu Sudnji dan i polaganje računa, bojali bi se posljedica i ne bi slijedili svoje prohtjeve.
A ruler always has two options before him—to decide cases according to his own whims or in consonance with principles of justice. The ruler who decides matters according to his own whims and desires, has in fact gone astray, and will ultimately have to suffer the scourge of God. But the ruler who decides cases by abiding by the principles of truth and justice, is the one who is on the right path. God will reward him immensely. The divine injunction which is applicable to a ruler is equally applicable to his subjects and must be followed by the common man in his respective spheres of authority.
Ô David, Nous avons fait de toi un successeur sur Terre qui exécute les jugements qui tranchent les affaires terrestres ou religieuses. Juge donc entre les gens avec équité et ne suis pas ta passion, en favorisant par exemple un des antagonistes en raison d’une proximité amicale ou familiale ou au contraire en le lésant en raison d’une animosité. La passion t’égarerait alors du droit chemin. Ceux qui s’égarent du droit chemin d’Allah subiront un châtiment sévère pour leur oubli du Jour du Jugement, s’ils l’avaient eu en mémoire et l’avaient redouté, ils n’auraient pas suivi leurs penchants.
O Dāwūd, in verità ti abbiamo reso vicario in terra: tu applichi le leggi religiose e risolvi le questioni religiose e mondane; giudica la gente con giustizia e non seguire i tuoi capricci quando giudichi la gente, in modo da tendere verso uno dei disputanti in seguito a legami di parentela, amicizia o inimicizia, così che la passione ti svii dalla Retta Via di Allāh. In verità, coloro che vengono sviati dalla Retta Via di Allāh subiranno una dura punizione per aver dimenticato il Giorno del Rendiconto; se lo ricordassero, avrebbero timore di esso e non seguirebbero le loro passioni.
David, Al-lah te designó gobernador en la tierra para ejecutar fallos y juicios mundanos y religiosos, así que juzga con justicia entre las personas. No te dejes llevar por tus deseos cuando juzgues entre las personas, inclinándote hacia uno de los demandantes debido a la relación o la amistad, o rechazándolo debido a la enemistad, por lo que las pasiones te desviarán del camino recto de Al-lah. Aquellos que se desvíen del camino justo de Al-lah sufrirán un castigo severo. Si recordaran el día del juicio final, no se inclinarían por sus pasiones.
Ey Dâvûd! Biz, seni yeryüzünde dini ve dünyevi hükümleri adaletle uygulaman için bir halife kıldık. İnsanlar arasında adaletle hüküm ver. İnsanlar arasında hüküm verdiğin zaman hevâ ve hevese de uyma. Yoksa hasımlardan biri akraban, arkadaşın ya da düşmanın diye ona meyledersin. Aksi halde hevâ ve heves seni Allah'ın doğru yolundan saptırır. Şüphesiz Allah'ın doğru yolundan sapanlar için hesap gününü unutmalarına karşılık şiddetli bir azap vardır. Şayet Allah'ı hatırlayıp O'ndan korksalardı hevâ ve heveslerine meyletmezlerdi.
Advice to Rulers and Leaders
This is advice from Allah, may He be exalted, to those who are in positions of authority. They should rule according to the truth and justice revealed from Him, they should not turn away from it and be led astray from the path of Allah. Allah has issued a stern warning of a severe punishment to those who go astray from His path and forget the Day of Resurrection. Ibn Abi Hatim recorded that Ibrahim Abu Zur`ah, who read the Scripture, reported that Al-Walid bin `Abd Al-Malik said to him: "Does anyone have the right to question the Khalifah You have read the first Scripture and the Qur'an, and you have understood them." He replied, "May I speak, O Commander of the faithful" He said, "Speak, for you are under the protection of Allah." I said, "O Commander of the faithful, are you more dear to Allah, or Dawud, peace be upon him For Allah gave him both prophethood and rulership, then He warned him in His Book:
يدَاوُودُ إِنَّا جَعَلْنَـكَ خَلِيفَةً فِى الاٌّرْضِ فَاحْكُمْ بَيْنَ النَّاسِ بِالْحَقِّ وَلاَ تَتَّبِعِ الْهَوَى فَيُضِلَّكَ عَن سَبِيلِ اللَّهِ
(O Dawud ! Verily, We have placed you as a successor on the earth; so judge you between men in truth (and justice) and follow not your desire -- for it will mislead you from the path of Allah)." `Ikrimah said:
لَهُمْ عَذَابٌ شَدِيدُ بِمَا نَسُواْ يَوْمَ الْحِسَابِ
((Those shall) have a severe torment, because they forgot the Day of Reckoning.) "They will have a severe punishment on the Day of Reckoning because of what they forgot. " As-Suddi said, "They will have a severe punishment because of what they neglected to do for the sake of the Day of Reckoning." This interpretation is more in accordance with the apparent meaning of the Ayah. And Allah, may He be glorified and exalted, is the Guide to the Truth.
[Sinabi]: "O David, tunay na Kami ay gumawa sa iyo bilang kahalili sa lupa. Magpapatupad ka ng mga kahatulan at mga usapang pangmundo at pangkabilang-buhay. Kaya humusga ka sa pagitan ng mga tao ayon sa katarungan at huwag kang sumunod sa pithaya sa paghahatol mo sa pagitan ng mga tao sa pamamagitan ng pagkiling mo sa isa sa magkaalitan dahil sa pagkakamag-anak o pagkakaibigan o pagkiling mo palayo sa kanya dahil sa pagkamuhi sapagkat magliligaw sa iyo ang pithaya palayo sa landasing tuwid." Tunay na ang mga naliligaw palayo sa landasing tuwid ni Allāh, ukol sa kanila ay isang pagdurusang malakas dahilan sa paglimot nila sa Araw ng Pagtutuos yayamang kung sakaling dati silang umaalaala nito at nangangamba rito ay talaga sanang hindi sila kumiling sa mga pithaya nila.
Wahai Daud! Sesungguhnya Kami mengangkatmu sebagai khalifah di muka bumi untuk menegakkan hukum-hukum dan perkara-perkara agama dan dunia, maka putuskanlah di antara manusia dengan adil, jangan mengikuti hawa nafsu dalam memutuskan perkara di antara manusia, yaitu kamu condong kepada salah seorang dari dua orang yang berselisih karena adanya hubungan kekerabatan atau pertemanan atau kamu berpaling darinya karena adanya permusuhan, akibatnya hawa nafsu menyesatkanmu dari jalan Allah yang lurus. Sesungguhnya orang-orang yang tersesat dari jalan Allah yang lurus akan mendapatkan azab yang berat karena mereka melupakan hari hisab, sebab andai mereka mengingatnya dan takut kepadanya, niscaya mereka tidak memperturutkan hawa nafsu mereka.
Commentary
Not only that Allah Ta’ ala had made Sayyidna Dawud (علیہ السلام) a prophet, He had also placed a government and state at his command. Accordingly, in this verse, he has been entrusted with a basic guideline for the conduct of governance and politics. Three things have been said in this guideline
1. We have made you Our khalifah (caliph, deputy, successor, vicar, vicegerent) on the earth.
2. In this capacity, your basic duty is to decide matters in accordance with the truth.
3. And to accomplish this mission, abstention from following personal desires is a binding condition.
As for the sense of making someone a khalifah on the earth, it has been discussed in the commentary on Surah Al-Baqarah (please see Ma` ariful-Qur'an, English, Volume I, pages 158-171) and from it emerges the essential principle of Islamic political theory that "Sovereignty belongs to Allah Ta’ ala." All rulers of the earth are bound to operate in accordance with His injunctions alone. They cannot go out of it. Therefore, the ruler of Muslims, the consultative body or assembly might explain or codify Islamic law as such, but the reality is that they are not lawgivers, instead, are introducers of the law of Allah.
The basic function of an Islamic state is to establish truth
Secondly, it has been made very clear here that the basic function of an Islamic state is to establish truth. It is incumbent on the government that it should establish the rule of truth and justice in all its matters from administration to resolution of disputes.
Since Islam is a religion for all times to come, it has not fixed such administrative details as would have to be changed with changing circumstances. Instead of that, it has blessed its followers with the basic guidelines in the light of which administrative details can be settled according to the needs of every period of time. Therefore, no doubt, this much has been made clear here that the essential function of the government is to establish truth, but along with it, its administrative details have been left in the safe hands of sound thinking Muslims of every period.
The relationship of the Judiciary and the Executive
Accordingly, no such fixed injunction as would stand unalterable in every period of time has been given on the issue of whether the Judiciary remains separate from the Executive or remains part of it. If, in some period of time, full trust can be placed in the honesty and trustworthiness of the rulers, the duality of the judiciary and the executive branches of the government can be eliminated - and if, in a certain period, full trust cannot be placed in the honesty and trustworthiness of the rulers, the Judiciary can also be kept totally independent of the Executive.
Sayyidna Dawud (علیہ السلام) was a great prophet of Allah. Who could have claimed to be as honest and trustworthy as he was? Therefore, he was simultaneously made the head of both the Executive and the Judiciary who also had the responsibility of delivering a verdict in disputes. In addition to the noble prophets (علیہم السلام) ، the same practice continued among the rightly guided khulafa' of the Muslim community (al-khulafa' ar-rashidun) when the amirul-mu'minin (the leader of Muslims or head of the Muslim state) used to be the Qadi (judge) as well. This practice was discontinued by later Islamic governments when the amirul-mu'minin was made the head of the Executive, and the qadi-l-qudat (Chief Justice) that of the Judiciary.
The third guideline on which the heaviest stress has been laid in this verse simply says: Do not follow the desires of yourself and keep the day of Reckoning in sight all the time. The reason for such a stress is that this thing is the very foundation of any effort to establish the supremacy of truth. Only a Hakim (ruler) or Qadi (judge) who has the fear of Allah and the concern of Hereafter in his heart can establish the supremacy of truth and justice in the real sense of the term. Nothing short of this would work. You are welcome to make laws, the best you can. The ability of the desiring human self to conceal its stratagems and carve out an operational outlet through any law or system is virtually unbeatable. As long as this thing is there, the best of law and system cannot establish the rule of law, truth and justice. The history of the world and the current scenario of our time bear witness to this submission.
The first thing to watch around offices charged with responsibility is the character of the human being sitting there
Right from here we also learn that in order to place someone in a position of authority, such as an official of the government, or a judge of the judiciary (or someone in any other role of public or private responsibility), the first thing one has to look for is whether or not this person has the fear of Allah in his heart, the concern for 'Akhirah, the life to come on his mind and, of course, the state of his morals and character. If it is realized that he has nothing of the sort as the fear of Allah in his heart, instead, his desiring self sits there as the monarch of all it surveys, then, no matter how high his degrees in education, and no matter how superb his expertise and experience in the field, he is not deserving of any high office of responsibility in the sight of Islam.
Này hỡi Dawood! Quả thật, TA đã chỉ định Ngươi là Người kế vị ở trên trái đất để quán xuyến và phân xử mọi chuyện trong tôn giáo ở trần gian, do đó Ngươi hãy phán xét giữa mọi người bằng sự công bằng, chính trực và Ngươi chớ tham lợi lộc rồi thiên vị trong việc phán xét giữa người này với người kia; Ngươi chớ thiên vị bên nào dù đó là người thân hay bạn bè và Ngươi chớ bất công vì ai đó là người Ngươi thù ghét. Bởi lẽ sự bất công sẽ khiến Ngươi lầm lạc trên con đường ngay thẳng của Allah. Quả thật, những ai lầm lạc trên con đường chính đạo của Allah sẽ bị trừng phạt thật khủng khiếp vì họ đã quên mất đi Ngày Phán Xét; nếu như họ thực sự nghĩ đến Ngày đó và khiếp sợ những gì trong Ngày hôm đó thì chắc chắn sẽ không thiên vị.
O David, I made you a deputy on earth to execute worldly and religious rulings and judgments, so judge between people with justice. And do not follow desires in your judgement between people, by inclining towards one of the disputants due to relationship or friendship, or by turning away from him due to enmity, whereby desires will misguide you from Allah’s straight path. Those who go astray from Allah’s straight path will have a severe punishment due to their forgetting the day of reckoning, because if they were to remember it and fear it they would not incline to their desires.
Non abbiamo creato il Cielo e la Terra invano: questo è ciò che pensano i miscredenti. Che i miscredenti che pensano ciò stiano in guardia dalla punizione del Fuoco, nel Giorno del Giudizio, se muoiono nelle loro condizioni di miscredenza, pensando queste cose infauste riguardo ad Allāh!
27- Biz; göğü, yeri ve ikisi arasındekileri boşuna yaratmadık. Bu, kâfirlerin zannıdır. (Girecekleri cehennem) ateşinden dolayı vay o kâfirlerin haline!
28- Yoksa biz, iman eden ve salih ameller işleyenlerle yeryüzünde fesat çıkaranları yahut takvâ
sahipleri ile günahkârları bir mi tutacağız (sanıyorlar)?
29- (Bu,) âyetlerini iyice düşünsünler ve olgun akıl sahipleri de öğüt
alsın diye sana indirdiğimiz mübarek bir Kitaptır.
27. Yüce Allah, gökleri ve yeri yaratmaktaki eksiksiz hikmetini haber vermekte, onları boş yere
yani faydasız, amaçsız, oyun ve eğlence olsun diye yaratmadığını bildirmektedir.
“Bu, kâfirlerin” Rableri hakkındaki “zannıdır.” Çünkü onlar, O’nun hakkında celal ve azametine yakışmayan zanlarda bulunurlar.
“(Girecekleri cehennem) ateşinden dolayı vay o kâfirlerin haline!” İşte onların
haksızlıklarına karşı verilecek ceza ateş olacaktır. Ve bu azap onların her yanlarını
kuşatacaktır.
Allah, gökleri ve yeri hak ile ve hak için yaratmıştır. Bu sayede kulları O’nun bilgisinin ve
kudretinin kemalini, egemenliğinin genişliğini bilsinler diye var etmiştir.
Yegane mabudun yalnızca O olduğunu, göklerde ve yerde zerre ağırlığınca hiçbir şey yaratamamış
varlıkların ibadete layık olmadıklarını anlasınlar, öldükten sonra dirilişin hak olduğunu,
Allah’ın hayır ehli ile şer ehli arasında adil hükmünü vereceğini bilsinler, Allah’ın hikmetini
bilmeyen cahiller de O’nun, vereceği hükümde bu iki tarafa eşit davranacağını sanmasınlar diye
yaratmıştır.
Bundan dolayı Yüce Allah şöyle buyurmaktadır:
28. Böylesi, bizim hikmetimize de hükmümüz de yakışmaz.
29. “(Bu)... sana indirdiğimiz mübarek” pek çok
hayırlar ve pek büyük ilim ihtiva eden “bir Kitaptır.” Her türlü
sapıklıktan uzaklaştırıp hidâyete iletir ve her türlü hastalığa şifa ihtiva eder. O,
karanlıklarda kendisinin aydınlığında yol alınan bir nurdur. Bu kitapta mükelleflerin gerek
duyabileceği her türlü hüküm vardır. O, her bir maksada dair kati delilleri içerir. Sahip olduğu
bu özellikler dolayısı ile o, Allah'ın dünyayı yarattığı günden beri gönderilmiş en üstün
kitaptır.
“Âyetlerimi iyice düşünsünler…” yani bu Kitabın, indiriliş hikmeti
budur. İnsanlar, onun âyetleri üzerinde iyice düşünsünler, o âyetlerdeki ilimleri çıkarsınlar,
sırlarını ve hikmetlerini iyiden iyiye incelesinler. Bu Kitap üzerinde iyice düşünmek,
anlamlarını tefekkür etmek, tekrar tekrar onun üzerinde fikir yürütmek sayesinde onun bereket ve
hayırları elde edilir.
Bu buyruk, Kur’ân-ı Kerîm üzerinde düşünmeyi teşvik ettiği gibi bunun, amellerin en faziletlisi
olduğuna, tefekkür içerisinde Kur’ân okumanın, bu maksadı gerçekleştirmeyen hızlıca okumadan
daha faziletli olduğuna delildir.
“Olgun akıl sahipleri de öğüt alsın diye” yani sağlam akıl sahipleri, bu
Kur’ân-ı Kerîm’in âyetleri üzerinde iyiden iyiye düşünerek her bir ilmi öğrenirler ve her bir
maksada erişirler.
Bu buyruk da kişinin aklının mükemmelliği ve doğruluğu oranında bu Kitaptan öğüt alıp
yararlanabileceğine delildir.
Nous n’avons pas créé le Ciel et la Terre vainement. C'est ce que pensent ceux qui ont mécru. Malheur donc à eux pour le châtiment du feu qui les attend le Jour de la Résurrection s’ils meurent mécréants et entretenant un mauvais soupçon à l’égard d’Allah.
Kami tidak menciptakan langit dan bumi untuk kesia-siaan. Itu hanyalah dugaan orang-orang kafir. Celakalah orang-orang kafir yang menduga dengan dugaan demikian karena mereka akan mendapatkan azab neraka pada hari Kiamat bila mereka mati di atas kekufuran dan prasangka buruk kepada Allah.
Và TA đã tạo ra bầu trời và trái đất không phải vô nghĩa. Đó chỉ là lối suy nghĩ của những kẻ vô đức tin. Bởi thế, thật khốn khổ cho những kẻ vô đức tin có suy nghĩ này bởi sự trừng phạt của Hỏa Ngục vào Ngày Phán Xét nếu như họ chết trên tình trạng vô đức tin và nghĩ xấu về Allah.
Biz gökleri ve yeri boş yere yaratmadık. Bu, kâfirlerin zannıdır. Eğer onlar küfür ve Allah hakkında bulunmuş oldukları suizan üzere ölürlerse, bu zanlarından dolayı kıyamet günü vay o kâfirlerin cehennem azabındaki haline!
Al-lah no creó los cielos ni la Tierra en vano, sino que los hizo con total sabiduría para mostrar el poder de Al-lah y para que Él sea obedecido a través de esta demostración. La creencia de aquellos que niegan la verdad es que fueron creados en vano. De modo que ¡ay de estos incrédulos que sufrirán el fuego del infierno en el Día del Juicio Final, a causa de su incredulidad y la mala opinión de Al-lah!
Commentary
The delicate order of the verses
These verses in which the basic beliefs of Islam, particularly that of the Hereafter, have been emphatically confirmed appear in between the description of events relating to Sayyidna Dawud (علیہ السلام) with an order that is extremely delicate and sublime. Says Imam Razi, if someone is refusing to understand because of obstinacy, the wiser approach is to put away the subject under discussion aside, and start talking about something totally unrelated - and when his mind stands diverted from the first subject, he should be brought around during the flow of conversation to concede to the original proposition. At this place, it is to dwell upon and secure confirmation of the Hereafter that this very method has been used. Being mentioned before the description of the event relating to Sayyidna Dawud (علیہ السلام) there were some postures of obstinacy demonstrated by the disbelievers that concluded at the verse: وَقَالُوا رَبَّنَا عَجِّل لَّنَا قِطَّنَا قَبْلَ يَوْمِ الْحِسَابِ (And they said, " 0 our Lord, give us our share [ of the punishment ] sooner, before the Day of Reckoning." - 38:16). The outcome of all this was to state that those people rejected the existence of the Hereafter and made fun of it. Immediately after that, it was said: اصْبِرْ عَلَىٰ مَا يَقُولُونَ وَاذْكُرْ عَبْدَنَا دَاوُودَ (Observe patience over what they say and remember Our servant, Dawud - 38:17). By saying so, a new subject was introduced. But, the event relating to Sayyidna Dawud (علیہ السلام) has been concluded with the statement:
O Dawud, We have made you a vicegerent on earth, so judge between people with truth. (38:26).
Now, from here it is in an imperceptible manner that the Hereafter has been positively confirmed by positing that here is the supreme Being of Allah asking his deputy on the earth to establish the rule of law and justice resulting in punishment for the evil and peace for the good - when so, is it not that the same Being would necessarily establish justice and equity in this universe? Most certainly, it is the dictate of His wisdom that He, rather than herd everyone good or bad with the same stick, punishes the doers of evil and rewards the doers of good. This, then, is the purpose of the creation of this universe, and in order that it translates into reality, it is necessary that there be a Qiyamah (the Last Day) and an 'Akhirah (the Hereafter) - something that precisely corresponds to His wisdom. Those who reject the Hereafter are virtually saying that this universe has been created aimlessly, devoid of any wisdom behind it, for everyone good or bad will live his or her time and die with nobody around to ask questions - although, one who has faith in the wisdom of Allah Ta’ ala can never accept this line of reasoning.
Hindi Kami lumikha ng langit at lupa sa paglalaru-laro. Iyon ay palagay ng mga tumangging sumampalataya. Kaya kapighatian ay ukol sa mga tagatangging sumampalataya na ito, na nagpapalagay ng palagay na ito, mula sa pagdurusa sa Apoy sa Araw ng Pagbangon, kapag namatay sila sa taglay nila na kawalang-pananampalataya at pagpapalagay ng kasagwaan kay Allāh.
"Dan Kami tidak menciptakan langit dan bumi dan apa yang ada di antara keduanya sebagai suatu
yang batil. Yang demikian itu adalah anggapan orang-orang kafir, maka celakalah orang-orang
kafir itu, karena mereka akan masuk neraka. Patutkah Kami menganggap orang-orang yang beriman
dan mengerjakan amal yang shalih sama dengan orang-orang yang berbuat kerusakan di muka bumi?
Patutkah pula Kami menganggap orang-orang yang bertakwa sama dengan orang-orang yang berbuat
maksiat? Ini adalah sebuah kitab yang Kami turunkan kepadamu penuh dengan berkah, supaya mereka
memperhatikan ayat-ayatnya dan supaya orang-orang yang mempunyai pikiran mendapat pelajaran."
(Shad: 27-29).
(27) Allah سبحانه وتعالى memberitahu tentang kesempurnaan hikmah-Nya
dalam penciptaan langit dan bumi, dan sesungguhnya Dia tidak menciptakannya ﴾ بَٰطِلٗاۚ ﴿ "sebagai suatu yang batil," artinya, dengan sia-sia dan main-main, tanpa ada faidah ataupun maslahatnya.
﴾ ذَٰلِكَ ظَنُّ ٱلَّذِينَ كَفَرُواْۚ ﴿ "Yang demikian itu adalah anggapan orang-orang kafir" terhadap Rabb mereka, di mana mereka meyakini apa yang tidak pantas bagi kebesaranNya.
﴾ فَوَيۡلٞ لِّلَّذِينَ كَفَرُواْ مِنَ ٱلنَّارِ ﴿ "Maka celakalah orang-orang kafir itu, karena mereka akan masuk
neraka." Nerakalah yang akan mengambil yang hak dari mereka dan akan menghanguskan mereka.
Sebab, sesung-guhnya Allah سبحانه وتعالى menciptakan langit dan bumi ini dengan (alasan) yang hak dan untuk (tujuan) yang hak.
Allah menciptakan kedua-nya agar manusia mengetahui kemahasempurnaan ilmuNya, ke-mampuanNya dan
keluasan KuasaNya, dan bahwa sesungguhnya hanya Allah سبحانه وتعالى semata sembahan, bukan yang
tidak pernah men-ciptakan sebesar biji sawi pun dari langit dan bumi ini; dan sesung-guhnya
kebangkitan itu benar adanya dan Allah akan memberikan keputusan antara para pelaku kebaikan dan
para pelaku keburukan. Dan hendaknya orang yang tidak mengetahui (bodoh)
terhadap hikmah (kebijaksanaan) Allah, tidak menyangka bahwa Allah akan
menyetarakan antara kedua golongan itu dalam putusan hukum-Nya kelak.
(28) Maka dari itu Dia berfirman, ﴾ أَمۡ نَجۡعَلُ ٱلَّذِينَ ءَامَنُواْ
وَعَمِلُواْ ٱلصَّٰلِحَٰتِ كَٱلۡمُفۡسِدِينَ فِي ٱلۡأَرۡضِ أَمۡ نَجۡعَلُ ٱلۡمُتَّقِينَ
كَٱلۡفُجَّارِ ﴿ "Patutkah Kami menganggap orang-orang yang beriman dan mengerjakan amal yang
shalih sama dengan orang-orang yang berbuat kerusakan di muka bumi? Patutkah pula Kami
menganggap orang-orang yang bertakwa sama dengan orang-orang yang berbuat maksiat?" Ini sama
sekali tidak patut bagi kebijakan dan keputusan Kami.
(29) ﴾ كِتَٰبٌ أَنزَلۡنَٰهُ إِلَيۡكَ مُبَٰرَكٞ ﴿ "Ini adalah sebuah kitab yang Kami turunkan kepadamu penuh dengan berkah." Di dalamnya terkandung banyak kebaikan dan ilmu yang banyak. Dan di dalamnya terdapat setiap petunjuk dari kesesatan, penawar dari segala penyakit dan cahaya yang dapat dijadikan penerang di dalam berbagai kegelapan serta segala hukum yang dibutuhkan oleh orang-orang mukallaf. Dan di dalamnya juga terdapat dalil-dalil qath'i (pasti) untuk segala hal yang diinginkan, yang menjadikannya sebagai suatu kitab pa-ling agung yang pernah mengetuk dunia ini semenjak diciptakan oleh Allah, ﴾
لِّيَدَّبَّرُوٓاْ ءَايَٰتِهِۦ ﴿ "supaya mereka memperhatikan ayat-ayatnya." Maksudnya, inilah hikmah diturunkannya al-Qur`an ini, yaitu agar manusia merenungkan ayat-ayatnya lalu mereka mendapatkan ilmunya, dan agar mereka menghayati rahasia-rahasia dan hikmah-hikmahnya. Sebab sesungguhnya dengan menghayatinya, mere-nungkan makna-maknanya dan kembali memikirnya secara ber-ulang-ulang akan diketahui berkah dan kebaikan di dalamnya. Ini menunjukkan anjuran (himbauan) untuk menghayati dan mere-nungkan al-Qur`an, dan ia termasuk amal yang paling utama, dan bahwa bacaan yang disertai dengan penghayatan itu lebih utama daripada bacaan cepat yang maksud seperti ini tidak akan bisa dicapai. ﴾
وَلِيَتَذَكَّرَ أُوْلُواْ ٱلۡأَلۡبَٰبِ ﴿ "Dan supaya orang-orang yang mempunyai pikiran mendapat
pelajaran," maksudnya, orang-orang yang berakal sehat. Dengan perenungan dan penghayatan yang
mereka lakukan itu mereka dapat mempelajari berbagai ilmu dan segala apa yang dicari. Ini
membuktikan bahwa pelajaran dan manfaat dari al-Qur`an itu dapat diperoleh tergantung kepada
daya akal dan pikiran seseorang.
The system governing the functioning of our world is bound by wise and firm principles, when a random and unreliable system could very well have existed in its place. Between these two possibilities, the choice of the better one—the one which is governed by firm laws—is indicative of the fact that the Creator of such a world created it for a purpose. It follows that a world whose beginning was purposeful cannot have an end which is purposeless. Similarly, every man in this world enjoys a certain amount of freedom. From amongst them, are those who submit to the truth and strive to lead their life on the principles of truth and justice whereas those who do not submit to the truth, indulge in unbridled talk and unrestrained actions. Such distinctly different persons cannot have the same fate.
Sveznajući Allah stvorio je nebesa i Zemlju i ono što je između njih iz velike mudrosti; nije ih stvorio radi igre i zabave, kako to misle nevjernici. Teško njima u paklenoj vatri ako umru kao oni koji ne vjeruju u Boga i koji o Njemu imaju negativno mišljenje.
And I did not create the heavens or the earth in vain, but rather I created them out of complete wisdom to prove the power of Allah and so that He is obeyed in them. That is the belief of those who deny the truth who believe they were created in vain. So woe to these disbelievers who believe this from the fire of hell on the Day of Judgment, when they die on the disbelief and bad opinion of Allah they are upon.
The Wisdom behind the Creation of This World
Allah tells us that He did not create the creatures in vain; He created them to worship Him Alone, then He will gather them on the Day of Gathering and will reward the obedient and punish the disbelievers. Allah says:
وَمَا خَلَقْنَا السَّمَآءَ وَالاٌّرْضَ وَمَا بَيْنَهُمَا بَـطِلاً ذَلِكَ ظَنُّ الَّذِينَ كَفَرُواْ
(And We created not the heaven and the earth and all that is between them without purpose! That is the consideration of those who disbelieve!) meaning, those who do not think that the resurrection and the place of return will occur, but they think that there is nothing after this world.
فَوَيْلٌ لِّلَّذِينَ كَفَرُواْ مِنَ النَّارِ
(Then woe to those who disbelieve from the Fire!) means, woe to them on the Day when they will be resurrected, from the Fire that is prepared for them. Then Allah explains that because of His justice and wisdom, He does not treat the believers and the disbelievers equally. Allah says:
أَمْ نَجْعَلُ الَّذِينَ ءَامَنُواْ وَعَمِلُواْ الصَّـلِحَـتِ كَالْمُفْسِدِينَ فِى الاٌّرْضِ أَمْ نَجْعَلُ الْمُتَّقِينَ كَالْفُجَّارِ
(Shall We treat those who believe and do righteous good deeds as those who do mischief on the earth Or shall We treat Those who have Taqwa as the evildoers) meaning, `We shall not do that.' They are not equal before Allah, and since this is the case, there must inevitably be another realm in which those who obey Allah will be rewarded and the wicked will be punished. This teaching indicates to those of a sound mind and upright nature that there must inevitably be a resurrection and recompense. We see evildoers and criminals are prospering and increasing in wealth, children and luxury, until they die in that state. We see oppressed believers dying of grief and distress, so by the wisdom of the All-Wise, All-Knowing, All-Just who does not do even a speck of dust's weight of injustice, there should be a time when the rights of the oppressed are restored with due justice. If this does not happen in this world, there must be another realm where recompense may be made and consolation may be found. The Qur'an teaches sound aims based on a rational way of thinking, so Allah says:
كِتَـبٌ أَنزَلْنَـهُ إِلَيْكَ مُبَـرَكٌ لِّيَدَّبَّرُواْ ءَايَـتِهِ وَلِيَتَذَكَّرَ أُوْلُو الاٌّلْبَـبِ
((This is) a Book which We have sent down to you, full of blessings, that they may ponder over its Ayat, and that men of understanding may remember.) meaning, those who are possessed of wisdom and reason.
Hindi gagawin ang mga sumampalataya kay Allāh, sumunod sa Sugo Niya, at gumawa ng mga maayos tulad ng mga tagagulo sa lupa sa pamamagitan ng kawalang-pananampalataya at mga pagsuway. Hindi gagawin ang mga tagapangilag magkasala sa Panginoon nila sa pamamagitan ng pagsunod sa mga ipinag-uutos Niya at pag-iwas sa mga sinasaway Niya tulad ng mga tagatangging sumampalataya at mga mapagpaimbabaw na nakalublob sa mga pagsuway. Tunay ang pagpapantay sa pagitan ng dalawa ay pang-aaping hindi naaangkop kay Allāh – kaluwalhatian sa Kanya at pagkataas-taas Siya. Bagkus gaganti si Allāh sa mga mananampalatayang tagapangilag magkasala sa pamamagitan ng pagpasok sa Hardin at nagpaparusa Siya sa mga tagatangging sumampalatayang malumbay sa pamamagitan ng pagpasok sa Apoy dahil sila ay hindi nagkakapantay sa ganang kay Allāh kaya hindi nagkakapantay ang ganti sa kanila sa ganang Kanya.
Al-lah nunca considerará a aquellos que crean en Él, sigan a Su mensajero y hagan buenas obras, de la misma manera que a aquellos que ejercen la corrupción en la Tierra a través de la incredulidad y los pecados, ni tratará a aquellos que tengan presente a su Señor, cumplan Sus órdenes y se abstengan de Sus prohibiciones, de la misma manera que a los incrédulos e hipócritas que están absortos en sus pecados. Considerarlos a ambos iguales es una injusticia que no corresponde a Al-lah. Al-lah recompensará a los creyentes piadosos con la entrada al Paraíso y castigará a los incrédulos con la entrada al fuego eterno, porque ellos no son iguales a los ojos de Al-lah, de modo que la recompensa para cada uno tampoco será igual.
Yüce Allah'a iman edenleri, resulüne tabi olanları ve salih amel işleyenleri asla yeryüzünde küfür ve günah işleyerek bozgunculuk yapanlar ile bir tutmayız. Aynı şekilde Rablerinin emirlerine itaat eden ve yasaklarından sakınan muttakileri, kâfirler ve günahlara batmış münafıklar ile bir tutmayız. Onları bir tutmak zulümdür. Bu da Allah -Subhanehu ve Teâlâ-'ya yakışmaz. Şüphesiz Yüce Allah, takva sahibi Mümin kullarını cennete girmekle mükâfatlandıracak ve bedbaht kâfirleri ise cehenneme girmek ile cezalandıracaktır. Çünkü bu iki grup Allah katında eşit değillerdir ve O'nun katında karşılıkları da eşit değildir.
Nous ne mettrons pas sur un même pied d’égalité ceux qui croient en Allah, suivent Son Messager et accomplissent de bonnes œuvres et ceux qui, par leur mécréance et leurs péchés, commettent du désordre sur terre. Nous ne mettrons pas non plus sur un même pied d’égalité ceux qui craignent leur Seigneur en se conformant à Ses commandements et en renonçant à Ses interdits et les hypocrites qui se complaisent dans les actes de désobéissance. Les considérer comme égaux est une injustice qu'il ne sied pas à Allah de commettre. Au contraire, Allah rétribuera plutôt les croyants pieux en les faisant entrer au Paradis et punira les mécréants misérables en les faisant entrer en Enfer. Comme les deux partis ne sont pas égaux pour Allah, leur rétribution n’est pas égale pour Lui non plus.
In verse 28, it was said: أَمْ نَجْعَلُ الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ كَالْمُفْسِدِينَ فِي الْأَرْضِ أَمْ نَجْعَلُ الْمُتَّقِينَ كَالْفُجَّارِ (Shall We make those who believe and do righteous deeds equal to those who commit mischief on the earth? Or shall We make the God-fearing equal to the sinners?) - that is, this can never be. In fact, the end of both will be totally different. Right from here, we learn that this difference between a believer and disbeliever is there in terms of the injunctions of the Hereafter. While living in the present world, it is quite possible that a disbeliever has a lot more comforts than a believer. Likewise, it cannot be deduced thereby that the material rights of the disbeliever cannot be equal to the rights of the believer, instead, the truth of the matter is that a disbeliever could be allowed human rights equal to a believer. Accordingly, non-Muslim minorities who live in an Islamic state under mutual pledges shall be given all human rights that will be but equal to those of Muslim.
Kami tidak akan menyamakan orang-orang yang beriman kepada Allah, mengikuti Rasul-Nya, dan beramal saleh dengan orang-orang yang berbuat kerusakan di bumi dengan kekufuran dan kemaksiatan. Kami tidak menyamakan orang-orang yang bertakwa kepada Tuhan mereka dengan melaksanakan perintah-perintah-Nya dan menjauhi larangan-larangan-Nya dengan orang-orang kafir dan munafik yang larut dalam kemaksiatan. Menyamakan di antara mereka merupakan kezaliman yang tidak layak bagi Allah -Subḥānahu wa Ta'ālā-. Tetapi, Allah akan membalas orang-orang mukmin yang bertakwa dengan memasukkan mereka ke dalam surga, dan menghukum orang-orang kafir yang sengsara dengan memasukkan mereka ke dalam neraka karena mereka di sisi Allah tidak sama, sehingga balasan masing-masing di sisi Allah juga tidak sama.
TA sẽ không bao giờ đối xử với những người có đức tin nơi Allah, luôn vâng lệnh Thiên Sứ của Ngài và cố gắng làm những việc làm thiện phước giống như đối xử với những kẻ thối nát ở trên trái đất bằng sự vô đưc tin và bất tuân của chúng. Và TA cũng không đối xử với những người thành tâm tin tưởng Thượng Đế của họ bằng việc chấp hành các mệnh lệnh của Ngài và cố gắng tránh xa những điều cấm của Ngài giống như những kẻ vô đức tin, những tên đạo đức giả đắm mình tong tội lỗi. Quả thật, sự đối xử ngang bằng giữa hai nhóm người này là điều bất công, không tồn tại ở nơi Allah, Đấng Toàn Năng. Ngược lại, Allah ban thưởng cho những người có đức tin ngoan đạo bằng việc họ được thu nhận vào Thiên Đàng và Ngài sẽ trừng phạt những kẻ vô đức tin bằng cách đày họ vào Hỏa Ngục; bởi vì, họ không ngang bằng nhau ở nơi Allah, và phần thưởng của họ không giống nhau.
Prema onima koji vjeruju u Allaha i slijede Poslanika, te čine dobra djela Gospodar neće postupiti kao s nevjernicima griješnicima koji remete red na Zemlji čineći nevjerstvo i grijehe! Prema onima što su bogobojazni, pa izvršavaju narebe i sustežu se od zabrana nećemo postupiti kao s nevjernicima i dvoličnjacima, koji su ogrezli u grijesima. To bi bila nepravda, a ona ne priliči Gospodaru. Allah će bogobojazne vjernike nagraditi tako što će ih uvesti u Džennet, a nevjernike nesretne kaznit će tako što će ih baciti u Vatru. Te dvije kategorije ne mogu u Allaha imati isti status i, otuda, ne mogu imati isto povratište.
I will never make those who believe in Allah, follow His messenger and do good deeds like those who make the corruption on earth through disbelief and sins, nor will I make those who are mindful of their Lord by carrying out His orders and refraining from His prohibitions like the disbelievers and hypocrites who are engrossed in sins. Making them both equal is an injustice which does not befit Allah. But rather Allah will reward the pious believers by entry into Paradise and punish the wretched disbelievers by entry into the fire, because they are not equal in Allah’s sight so their reward is not equal in His sight too.
Non metteremo sullo stesso piano coloro che credono in Allāh, che seguono il Suo Messaggero e che compiono opere buone, e coloro che diffondono corruzione in terra con la miscredenza e i peccati; e non metteremo sullo stesso piano coloro che temono il loro Dio, che obbediscono ai Suoi ordini e rispettano i Suoi divieti, con i miscredenti e gli ipocriti, coloro che sono immersi nei peccati. In verità, metterli sullo stesso piano sarebbe ingiusto e non si addice ad Allāh L'Altissimo: al contrario, Allāh ricompensa i credenti devoti con l'ingresso nel Paradiso e punisce i miscredenti e i licenziosi con l'ingresso nel Fuoco, poiché essi non sono pari presso Allāh e così non sarà pari la loro retribuzione presso di Lui.
In verità, questo Corano è un Libro che ti abbiamo rivelato, colmo di bene e di benefici, affinché la gente analizzi i suoi versetti e rifletta sui loro significati, e in modo che coloro che possiedono menti sagge e brillanti ne prendano atto.
Quả thật, Thiên Kinh Qur'an mà TA ban xuống cho Ngươi này đây là một Kinh Sách chứa đựng nhiều điều điều tốt đẹp và hữu ích, để nhân loại nghiền ngẫm về về lời lẽ của Nó và để họ thông hiểu về ý nghĩa của Nó và cũng để thức tỉnh những ai có một tâm trí lành mạnh và đúng đắn.
Tunay na ang Qur'ān na ito ay isang aklat na pinababa Namin sa iyo, na marami ang kabutihan at kapakinabangan, upang magmuni-muni ang mga tao sa mga talata nito, [upang] mag-isip-isip sila sa mga kahulugan nito, at upang mapangaralan sa pamamagitan nito ang mga may pag-iisip na matimbang na nagliliwanag.
Ce Coran est un Livre que Nous t’avons révélé. Il contient de nombreux récits ainsi qu’une multitude de prescriptions utiles, afin que les gens méditent ses versets et réfléchissent sur leur sens et que les personnes douées d’une raison éclairée en tirent des enseignements.
This Qur’ān is a book I revealed to you, O Prophet, abundant in good and benefit. I revealed it so that people ponder over its verses and contemplate its meanings, and so that the people of enlightened superior intellect take lessons from it.
Este Corán es un libro que Al-lah te reveló, Profeta, abundante en bendiciones. Lo reveló para que las personas reflexionen sobre sus aleyas y contemplen sus significados, y para que la gente de intelecto aprenda de sus lecciones.
Şüphesiz sana indirdiğimiz bu Kur'an, içinde hayır ve faydanın çok olduğu bir kitaptır. İnsanlar ayetleri düşünüp taşınsınlar, manalarını tefekkür etsinler ve akıl sahipleri ondan öğüt alsınlar diye indirdik.
Ovaj Kur’an, koji je objavljen Allahovu Poslaniku, sallallahu alejhi ve sellem, blagoslovljena je knjiga koja sadrži brojna dobra, da ljudi promišljaju o značenju njenih ajeta i da oni bistre pameti pouku prime.
Sesungguhnya Al-Qur`ān ini adalah kitab yang Kami turunkan kepadamu, ia berisi banyak manfaat dan kebaikan, supaya manusia menadaburi ayat-ayatnya dan memikirkan makna-maknanya dan supaya orang-orang yang memiliki akal sehat dan cerdas mengambil pelajaran darinya.
30- Biz, Davud’a Süleyman’ı bahşettik. O, ne güzel kuldu! Çünkü o, (Allah’a) çokça yönelen biri idi.
31- Hani ona akşam üzeri bir ayağını toynağı üzerinde dikerek duran safkan koşu atları
sunulmuştu.
32- O demişti ki:“Ben mal sevgisi yüzünden Rabbimi anmaktan geri kaldım.”
Derken güneş gözden kayboldu.
33- (O:)“Onları bana geri getirin.”(dedi). Sonra da boyunlarına ve ayaklarına vurmaya başladı.
34- Andolsun biz Süleyman’ı imtihandan geçirdik ve tahtı üzerine bir ceset bıraktık. Sonra o,
(tevbe ederek Allah'a) yöneldi.
35- Dedi ki:“Rabbim! Beni bağışla ve bana benden sonra hiç kimseye nasip olmayacak bir hükümranlık ver! Çünkü Sen, bol bol ihsan edensin.”
36- Biz de emri ile istediği yere yumuşak bir şekilde esip giden rüzgarı onun emrine verdik.
37- Ve şeytanları, (onlardan) her bir bina ustasını, dalgıçları ve;
38- Zincirlerle bağlı olan diğerlerini de (onun emrine verdik).
39- “İşte bu, Bizim bağışımızdır. Artık ister ver, ister (vermeyip) yanında tut; hesapsızdır.”
40- Şüphesiz onun, nezdimizde yakınlığı ve güzel bir dönüş yeri vardır.
30. Yüce Allah, Davud aleyhisselam’dan övgü ile söz edip onun başından geçen olayları ve mazhar olduğu lütufları zikrettikten sonra oğlu Süleyman aleyhisselam’dan da övgü ile söz ederek şöyle buyurmaktadır:“Biz Davud’a Süleyman’ı bahşettik.” Ona Süleyman’ı lütfederek ihsanda
bulunduk ve onunla gözünü aydın ettik. “O” Süleyman aleyhisselam “ne güzel kuldu!”
Yani o, övülmeyi gerektiren sıfatlara sahipti.
“Çünkü o” bütün hallerinde Allah’a “çokça yönelen biri idi.” Gönülden
O’na bağlı idi, hep O’na yöneliyordu. O’nu candan seviyor, O’nu anıyor, O’na dua ediyor,
yalvarıp yakarıyordu.
O’nu razı edecek hususlarda bütün gayretini ortaya koyuyor, O’nun rızasını her şeyin önünde
tutuyordu. İşte bunun bir göstergesi de şu olaydır:
31. Süleyman’a, durdukları vakit tek ayağını tırnağı üzere dikip öbür ayakları üzerinde duran
göz alıcı ve hoşa giden bir görünüşe sahip olan -özellikle de hükümdarlar gibi- bunlara ihtiyacı
olan kimseler için önemli olan bu atlar, ona sunuldu. Derken güneş battı. Böylelikle bu atlar,
onu akşam namazından ve akşam üzeri Allah’ı anmaktan oyalamış oldu.
32. O da yaptığına pişman olarak ve kendisini Allah’ı anmaktan oyalayan şeyleri Allah’a feda etme niyeti ile Allah’ın sevgisini ve Allah’ı sevmeyi onlardan öne geçirerek dedi ki:“Ben mal sevgisi yüzünden Rabbimi anmaktan geri kaldım.”
Burada sevmek, tercih etmek manasınadır. Yani ben mal sevgisini -özellikle de at sevgisini-
tercih ederek “Rabbimi anmaktan geri kaldım. Derken güneş gözden kayboldu”
33. “Onları bana getirin” dedi. Sonra da “boyunlarına ve ayaklarına vurmaya başladı.”
Yani boyunlarına ve ayaklarına kılıç darbeleri indirerek onları kesmeye başladı.
34. “Andolsun Biz Süleyman’ı imtihandan geçirdik.” Hükümdarlığının
elinden gitmesi ve ondan ayrı kalması ile onu sınadık. Bunun sebebi, beşer tabiatının
gerektirdiği bir yanılma olmuştu.
“Ve tahtı üzerine bir ceset” bir şeytan “bıraktık.” Yüce Allah, bu şeytanın onun hükümdarlık tahtına oturmasını hüküm ve takdir etmişti. Bu da Süleyman aleyhisselam’ın sınanması döneminde onun mülkünde tasarruf etmişti.
“Sonra o” Süleyman aleyhisselam tevbe ederek Yüce Allah’a “yöneldi.”
35-38. Yüce Allah, onun duasını kabul buyurdu, onu mağfiret etti ve hükümdarlığını ona geri
verdi. Ayrıca kendisinden sonra hiçbir kimsenin sahip olamayacağı bir mülkü de fazladan ihsan
etti. Bu ise şeytanların onun emrine verilmiş olması idi. Onlar, ona istediği binayı yapıyor,
onun için denizlere dalıyor, oradan inciler ve süs eşyaları çıkartıyorlardı. Aralarından isyan
edenler olursa onları da zincire vurup bağlıyordu.
39. Ona dedik ki:“İşte bu Bizim bağışımızdır.”
Onunla gözün aydın olsun. Bundan dilediğin kimseye “ister ver ister”
dilediğin kimseye de “(vermeyip) yanında tut; hesapsızdır.”
Bu hususta senin için herhangi bir sıkıntı yoktur ve hesaba çekilmen de söz konusu olmayacaktır.
Çünkü Yüce Allah, onun adaletinin mükemmel, verdiği hükümlerin çok güzel olduğunu biliyordu. Bu
bağışların Süleyman aleyhisselam’a dünyada verilmiş olmasından, âhirette de benzeri lütufların
ona verilmeyeceği sanılmasın. Aksine âhirette de onun için pek büyük bir hayır olacaktır. Bundan dolayı şöyle buyurulmaktadır:
40. Yani o, Allah’a yakınlaştırılmış ve Yüce Allah’ın çeşitli lütuflarına mazhar olmuş,
kendilerine lütufta ve ihsanda bulunulmuş kullardandır.
Davud ve Süleyman -ikisine de selâm olsun-
Al-lah le concedió a David un hijo, Salomón, como un favor de Su parte y como un acto de misericordia para que esté complacido. Qué excelente siervo fue Salomón. Siempre se arrepentía y volvía a Al-lah.
Kami memberi Daud seorang anak bernama Sulaiman sebagai nikmat dan karunia dari Kami kepadanya, agar dia berbahagia dengannya. Sulaiman adalah sebaik-baik hamba, sesungguhnya dia banyak kembali dan bertaubat kepada Allah dan berpulang kepada-Nya.
Svemogući Allah poklonio je plemenitom vjerovjesniku Davudu sina Sulejmana – dar od Sebe, počast i sreću. O, kako je Sulejman, alejhis-selam, dobar čovjek bio! On se često i iskreno kajao Uzvišenom Allahu, tražio je oprost i ponizno se Gospodaru obraćao.
And I granted David his son Solomon, as a favour from Me to him and a grace so that he is pleased. What an excellent servant Solomon was. He would abundantly repent and turn to Allah.
Và TA đã ban cho Dawood đứa con trai, Sulayman, một Ân Điển tốt đẹp cho niềm vui của Y. Và Sulayman là một bề tôi ưu hạng nhất của TA. Quả thật, Y luôn hằng quay về sám hối với TA và luôn phó thác hết mọi chuyện cho TA.
Ipinagkaloob Namin kay David ang anak niyang si Solomon bilang pagbiyaya mula sa Amin sa kanya at bilang pagmamabuting-loob upang masiyahan ang mata niya rito. Kay inam na lingkod si Solomon! Tunay na siya ay madalas ang pagbabalik-loob, ang pagbabalik kay Allāh, at ang pagsisisi kay Allāh.
Commentary
In these verses, an event relating to Sayyidna Sulayman (علیہ السلام) has been mentioned. The gist of the well known Tafsir of this event is that Sayyidna Sulayman (علیہ السلام) was so engrossed in the inspection of the horses that he missed to perform the Salah of Al-` Asr at his usual time. Later, when he was alerted to this loss, he slaughtered all those horses as the unfortunate interference in the remembrance of Allah took place because of them.
This missed Salah could be a nafl salah. Given this situation, there should be no difficulty in understanding what Sulayman (علیہ السلام) did, for the noble prophets try to make amends for even this much of negligence. And it is also possible that the Salah concerned was obligatory (fard) and his engrossment in the inspection might have caused him to forget. Although if someone forgets to perform the fard (obligatory) Salah, it does not cause a sin to have been committed, but Sayyidna Sulayman (علیہ السلام) ، in view of his high station, expiated for that too.
This Tafsir of the cited verses has been reported from several leading authorities among the commentators. Even a great scholar of Ibn Kathir's stature has preferred this Tafsir. Then, it is also supported by a marfu' Hadith (attributed to the noble Prophet ﷺ) reported by 'Allamah Suyuti with reference to the Mu'jim of Tabarani, Ismaili and Ibn Marduwayh.
عن ابی کعب ؓ عن النّبی ﷺ فی قولہٖ فطفق مسحاً بالسّوق والاعناق قال قطع سوفھا و أعناقھا بالسیف
From 'Ubaiyy Ibn Ka'b , from the Holy Prophet ﷺ : About the word of Allah: (and he started passing his hands over the shanks and the necks.), he said: "Cut their legs and necks with the sword."
` Allamah Suyuti has declared its rating as Hasan. (ad-Durr-ul-Manthur, p. 309, v. 5) and quoting this Hadith in Majma'-uz-Zawa'id, ` Allamah Haithami says:
'Tabarani has reported this in al-Awsat. Said Ibn Bashir is one of the narrators there. He has been called trustworthy by Shu'bah and others. Ibn Ma'in and others call him weak. The rest of the men reporting are trustworthy.' (Majma'-uz-Zawa'id, p. 99, v. 7, Kitabu-t-Tafsir)
Because of this Hadith, this Tafsir becomes fairly strong. But, it generally lends to the doubt that the horses were a gift of Allah and wasting one's property in that manner does not seem to befit the station of a prophet. Commentators have answered it by saying that Sayyidna Sulayman (علیہ السلام) owned these horses, and the sacrifice of horses was also permissible in his code of law very similar to that of cows, goats and camels. Therefore, he never wasted the horses, in fact, sacrificed them in the name of Allah. Just as the act of sacrificing a cow or goat is not tantamount to wasting it, instead, it is an act of ` ibadah, the sacrifice of horses offered by him was nothing but an act of ` ibadah (Ruh-ul-Ma’ ani).
Most commentators have explained this verse in this very manner. But, there is another Tafsir of these verses reported from Sayyidna ` Abdullah Ibn ` Abbas ؓ where the description of the event differs. A gist of the Tafsir is that the horses presented before Sayyidna Sulayman (علیہ السلام) were specially prepared for Jihad. Sayyidna Sulayman (علیہ السلام) was pleased to see them while he also said that the attachment he had to those horses was not because he loved worldly life, rather it was because of his remembrance of Allah in that these were prepared for Jihad, and Jihad was an act of worship at its highest. In the meantime, that lineup of horses went out of his sight. He asked that they be brought back again. Accordingly, when they appeared before him once again, he started stroking and patting their necks and legs with affection.
According to this Tafsir, the word: عَن (an: from or because) in: عَن ذِكْرِ رَبِّي ) ’ an dhikri-rabbi: from or because of the remembrance of my Lord) is the 'an of cause' عَن سَببیّہ ( ‘an sababiyah), and the pronoun in: تَوَارَتْ (tawarat: disappeared) is invariably reverting to horses, and: مَسحُ (mash) does not mean to cut, instead, it means to pass or wipe hands (over the body of the horses) with affection.
Classical commentators like Hafiz Ibn Jarir Tabari, Imam Razi and others have preferred this very Tafsir, because it is free from any possible doubt about property being wasted.
In terms of the words of the noble Qur'an, there is room for both explanations. But, since a marfu' Hadith has appeared in favor of the first Tafsir, a Hadith that is hasan (good) as regards its authority, therefore, it has become weightier and more acceptable.
Sulayman the Son of Dawud
Allah tells us that he gave Sulayman to Dawud as a Prophet, as He says elsewhere:
وَوَرِثَ سُلَيْمَـنُ دَاوُودَ
(And Sulayman inherited Dawud) (27:1). meaning, he inherited prophethood from him. Dawud had other sons besides Sulayman, for he had one hundred free wives.
نِعْمَ الْعَبْدُ إِنَّهُ أَوَّابٌ
(How excellent a servant! Verily, he was ever oft-returning in repentance (to Us)!) This is praise for Sulayman, because he was very much obedient, worshipping Allah much and always turning to Allah in repentance.
إِذْ عُرِضَ عَلَيْهِ بِالْعَشِىِّ الصَّـفِنَـتُ الْجِيَادُ
(When there were displayed before him, in the afternoon, well trained horses of the highest breed.) means, these well trained horses were shown to Sulayman, peace be upon him, in his capacity as king and ruler. Mujahid said, "They were the kind of horses which stand on three legs and raise the fourth, and they were swift horses." This was also the view of several others among the Salaf. Abu Dawud recorded that `A'ishah, may Allah be pleased with her, said, "The Messenger of Allah ﷺ came back from the campaign of Tabuk or Khaybar, and there was a curtain covering her room. The wind came and lifted the curtain, revealing some toys belonging to `A'ishah, may Allah be pleased with her. The Prophet said:
«مَا هَذَا يَا عَائِشَةُ؟»
(What is this, O `A'ishah) She, may Allah be pleased with her, said, "My toys." Among them he saw a horse with two wings made of cloth. He said:
«مَا هَذَا الَّذِي أَرَى وَسَطَهُنَّ؟»
(What is this that I see in the midst of them) She, may Allah be pleased with her, said, "A horse." The Messenger of Allah ﷺ said,
«مَا هَذَا الَّذِي عَلَيْهِ؟»
(And what is this on it) She, may Allah be pleased with her, said, "Wings." The Messenger of Allah ﷺ said,
«فَرَسٌ لَهُ جَنَاحَانِ؟»
(A horse with two wings) She, may Allah be pleased with her, said, "Did you not hear that Sulayman, peace be upon him, had a horse that had wings" She, may Allah be pleased with her, said, "The Messenger of Allah ﷺ smiled so broadly that I could see his molars."
فَقَالَ إِنِّى أَحْبَبْتُ حُبَّ الْخَيْرِ عَن ذِكْرِ رَبِى حَتَّى تَوَارَتْ بِالْحِجَابِ
(He said: "I did love the good (i.e., horses) instead of remembering my Lord" till the time was over, and (the sun) had hidden in the veil (of night)) More than one of the Salaf and scholars of Tafsir mentioned that he was so busy looking at the horses that he missed the time of `Asr prayer. He did not miss it deliberately, but because of forgetfulness, as happened to the Prophet on the day of Khandaq, when he was too busy to pray `Asr and he prayed it after the sun had set. This was recorded in the Two Sahihs with more than one chain of narration, including the report from Jabir, may Allah be pleased with him, who said, "On the day of Khandaq, `Umar, may Allah be pleased with him, came after the sun had set and started cursing the disbelievers of the Quraysh. He said, `O Messenger of Allah, I could not pray `Asr until the sun had almost set.' The Messenger of Allah ﷺ said,
«وَاللهِ مَا صَلَّيْتُهَا»
(By Allah, I did not pray it either.)" He (Jabir) said, "So we got up and went to Buthan. Allah's Prophet performed ablution for the prayer and we too performed ablution. He prayed `Asr after the sun had set, then he prayed Maghrib after that."
رُدُّوهَا عَلَىَّ فَطَفِقَ مَسْحاً بِالسُّوقِ وَالاٌّعْنَاقِ
(Then he said: "Bring them (horses) back to me." Then he began to pass his hand over their legs and their necks.) Al-Hasan Al-Basri said, "He said, `No, by Allah, you will not keep me from worshipping my Lord again,' then he ordered that they should be slaughtered." This was also the view of Qatadah. As-Suddi said, "Their necks and hamstrings were struck with swords." `Ali bin Abi Talhah reported that Ibn `Abbas, may Allah be pleased with him, said, "He began patting the horses' heads and legs out of love for them." This is the view that was favored by Ibn Jarir. He said, "Because he would not punish an animal by cutting its hamstrings or destroy his own wealth for no other reason than that he had been distracted from his prayer by looking at it, and it was not the animals' fault. " This view which Ibn Jarir thought more correct is subject to further review, because such action may have been permissible according to their law, especially since he got angry for the sake of Allah for being distracted by these horses until the time for prayer had lapsed. Then, since he dispensed with them for the sake of Allah, Allah compensated him with something better, the wind which blew gently by his order wherever he willed. Its morning lasted a month's (journey), and its afternoon lasted a month's (journey). This was faster and better than horses. Imam Ahmad recorded that Abu Qatadah and Abu Ad-Dahma', who traveled a lot to the Ka`bah, said, "We met a man from among the bedouins who said to us: `The Messenger of Allah ﷺ took my hand and started teaching me some of that which Allah had taught him. He said,
«إِنَّكَ لَا تَدَعُ شَيْئًا اتِّقَاءَ اللهِ تَعَالَى إِلَّا أَعْطَاكَ اللهُ عَزَّ وَجَلَّ خَيْرًا مِنْه»
(You do not give up anything for the sake of Allah, but Allah will give you something better than it.)"'
Kendi katınızdan bir nimet ve göz aydınlığı olarak Dâvûd'a oğlu Süleyman'ı bahşettik. Süleyman ne güzel bir kuldu. Şüphesiz o, Allah'a çok tövbe eden, daima Allah'a yönelen ve rûcü eden biriydi.
Nous avons donné Salomon comme fils à David, en guise de faveur de notre part, afin qu’il y trouve de la quiétude. Quel bon serviteur que Salomon: il se repentait souvent à Allah et s’en remettait à Lui.
E concedemmo a Dāwūd suo figlio Suleymēn, come dono per lui, da parte Nostra, e come grazia, in modo che fosse soddisfatto: che eccellente suddito Suleymēn! In verità, egli tornava spesso pentito ad Allāh e si affidava molto a Lui.
"Dan Kami karuniakan kepada Dawud, Sulaiman, dia adalah sebaik-baik hamba. Sesungguhnya dia amat
taat. Ketika dipertun-jukkan kepadanya kuda-kuda yang tenang di waktu berhenti dan yang cepat
waktu berlari pada waktu sore, maka ia berkata, 'Se-sungguhnya aku menyukai kesenangan terhadap
barang yang baik ini sehingga aku lalai mengingat Rabbku sampai kuda itu hilang dari pandangan.
Bawalah kuda-kuda itu kembali kepadaku.' Lalu ia mengusap-ngusap kaki dan lehernya. Dan
sesungguhnya Kami telah menguji Sulaiman dan Kami tempatkan di atas kursinya sebatang tubuh,
kemudian ia bertaubat. Ia berkata, 'Ya Rabbku, ampunilah aku dan anugerahkanlah kepadaku
kerajaan yang tidak pantas dimiliki oleh seorang jua pun sesudahku, sesungguhnya Engkaulah Yang
Maha Pemberi.' Kemudian Kami tundukkan kepa-danya angin yang berhembus dengan baik, yang menurut
ke mana saja yang dikehendakinya, dan setan-setan semuanya ahli bangunan dan penyelam, dan setan
yang lain yang terikat dalam belenggu. Inilah anugerah Kami; maka berikanlah atau tahanlah
dengan tiada perhitungan. Dan sesungguhnya dia mempunyai kedudukan yang dekat pada sisi Kami dan
tempat kembali yang baik." (Shad: 30-40).
(30) Setelah Allah سبحانه وتعالى memuji Nabi Dawud عليه السلام dan
menje-laskan apa yang terjadi baginya dan darinya, Allah memuji putra beliau, yaitu Nabi
Sulaiman عليه السلام, seraya berfirman, ﴾ وَوَهَبۡنَا لِدَاوُۥدَ سُلَيۡمَٰنَۚ ﴿ "Dan Kami karuniakan kepada Dawud, Sulaiman," maksudnya, Kami anugerahkan Nabi Sulaiman kepadanya dan Kami bahagiakan jiwanya dengannya, ﴾
نِعۡمَ ٱلۡعَبۡدُ ﴿ "sebaik-baik hamba" adalah Sulaiman عليه السلام, sebab dia mempunyai sifat-sifat yang pantas dipuji, y a i t u ﴾
إِنَّهُۥٓ أَوَّابٌ ﴿ "sesungguhnya dia amat taat," maksudnya, yang sangat kembali kepada Allah
dalam seluruh keadaannya dengan menghambakan diri, berinabah, mencintai, berdzikir, berdoa,
bertadharru' dan ber-sungguh-sungguh dalam mencari keridhaan Allah dan menguta-makannya atas
segala sesuatu.
(31-33) Maka dari itu, tatkala diperlihatkan kepadanya kuda-kuda yang
gagah lagi sangat kencang larinya. ﴾ ٱلصَّٰفِنَٰتُ ﴿ "yang tenang," maksudnya, yang salah satu cirinya adalah ash-shufun, yaitu salah satu kakinya terangkat tinggi saat berdiri, dan itu merupakan pemandangan yang sangat indah dan kegagahan yang sangat me-nakjubkan, terutama bagi orang yang membutuhkannya, seperti para raja. Kuda-kuda itu pun terus diperlihatkan kepadanya hingga matahari hilang dari penglihatan. Dengan demikian kuda-kuda itu telah membuatnya lupa melakukan shalat di waktu sore dan dzikir.
Lalu ia berkata dengan penuh penyesalan atas apa yang telah terjadi dari dirinya dan sebagai taqarrubnya kepada Allah disebab-kan apa yang telah membuatnya lupa mengingatNya, dan demi mengutamakan cinta Allah atas cinta kepada yang lain,﴾
إِنِّيٓ أَحۡبَبۡتُ حُبَّ ٱلۡخَيۡرِ ﴿ "Sesungguhnya aku menyukai kesenangan terhadap barang yang baik ini." Kata أَحْبَبْتُ (aku menyukai) mengandung makna آثَرْتُ (aku lebih mengutamakan). Artinya, aku lebih mengutamakan suka ke-pada barang baik ini, yaitu harta pada umumnya, dan yang dimak-sud di sini adalah kuda. ﴾
عَن ذِكۡرِ رَبِّي حَتَّىٰ تَوَارَتۡ بِٱلۡحِجَابِ 32 رُدُّوهَا عَلَيَّۖ ﴿ "Sehingga aku lalai mengingat Rabbku sampai kuda itu hilang dari pandangan. Bawalah kuda-kuda itu kembali kepadaku." Maka mereka pun mengem-balikannya. ﴾
فَطَفِقَ ﴿ "Lalu ia" pada kuda-kuda itu ﴾ مَسۡحَۢا بِٱلسُّوقِ
وَٱلۡأَعۡنَاقِ ﴿ "mengusap-ngusap kaki dan lehernya." Maksudnya, beliaupun lalu memotongnya
dengan pedangnya pada bagian leher dan kakinya.
(34) ﴾ وَلَقَدۡ فَتَنَّا سُلَيۡمَٰنَ ﴿ "Dan sesungguhnya Kami telah menguji Sulaiman." Kami memberinya cobaan dan ujian dengan kehilangan kerajaannya dan terlepasnya kerajaan itu darinya disebabkan ke-salahan-kesalahan yang terjadi akibat tabiat kemanusiaan, ﴾
وَأَلۡقَيۡنَا عَلَىٰ كُرۡسِيِّهِۦ جَسَدٗا ﴿ "dan Kami tempatkan di atas kursinya sebatang tubuh," yakni, setan yang telah ditakdirkan Allah untuk duduk di atas kursi kera-jaannya dan ia mengendalikan kerajaan pada masa ujian Sulaiman, ﴾
ثُمَّ أَنَابَ ﴿ "kemudian ia kembali" kepada Allah dan bertaubat.
(35-39) ﴾ قَالَ رَبِّ ٱغۡفِرۡ لِي وَهَبۡ لِي مُلۡكٗا لَّا يَنۢبَغِي
لِأَحَدٖ مِّنۢ بَعۡدِيٓۖ إِنَّكَ أَنتَ ٱلۡوَهَّابُ ﴿ "Ia ber-kata, 'Ya Rabbku, ampunilah aku dan anugerahkanlah kepadaku kerajaan yang tidak pantas dimiliki oleh seorang jua pun sesudahku, sesungguhnya Engkau-lah Yang Maha Pemberi'." Allah pun mengabulkan doa beliau dan mengampuni beliau serta mengembalikan kerajaan kepadanya, dan bahkan Allah menambahkan untuknya kerajaan yang belum pernah terjadi bagi seorang pun sesudahnya, yaitu patuhnya setan-setan kepadanya, mereka membangun apa yang beliau kehendaki dan menyelam di dasar laut untuknya, mereka mengeluarkan mu-tiara-mutiara dan perhiasan. Dan siapa saja yang durhaka kepada-nya di antara mereka, maka ia membelenggu dan mengikatnya dengan belenggu, dan Kami katakan kepadanya, ﴾
هَٰذَا عَطَآؤُنَا ﴿ "Inilah anugerah Kami" maka berbahagialah dengannya, ﴾ فَٱمۡنُنۡ ﴿ "maka berikanlah" kepada siapa saja yang kamu kehendaki ﴾ أَوۡ
أَمۡسِكۡ ﴿ "atau tahanlah" dari siapa saja yang kamu suka, ﴾ بِغَيۡرِ
حِسَابٖ ﴿ "dengan tiada perhitungan." Maksudnya, tidak ada dosa ataupun perhitungan bagimu dalam
hal itu, karena Allah سبحانه وتعالى Maha Mengetahui kesem-purnaan keadilannya dan kebaikan
keputusan-keputusannya.
(40) Dan jangan sekali-kali Anda mengira bahwa itu semua hanya di dunia
saja yang didapat Nabi Sulaiman, sedangkan di akhiratnya tidak! Bahkan di akhirat nanti beliau
akan mendapatkan kebaikan yang sangat besar. Maka dari itu Allah berfirman,﴾ وَإِنَّ لَهُۥ
عِندَنَا لَزُلۡفَىٰ وَحُسۡنَ مَـَٔابٖ ﴿ "Dan sesungguhnya dia mempunyai kedudukan yang dekat
pada sisi Kami dan tempat kembali yang baik." Artinya, beliau termasuk orang-orang yang
didekatkan di sisi Allah dan dimulia-kan dengan berbagai macam karamah oleh Allah.
PASAL
Di antara pelajaran dan hikmah yang dapat kita petik dari kisah Nabi Dawud dan Nabi Sulaiman
عليهما السلام adalah sebagai berikut:
1. Bahwasanya Allah سبحانه وتعالى menceritakan kepada nabiNya, Nabi Muhammad a, sejarah-sejarah
orang-orang (para rasul) sebelum beliau supaya hati beliau teguh dan
jiwa beliau tenang serta meng-ingatkan kepadanya sebagian dari ibadah mereka; betapa sabar dan
berinabahnya mereka; hal yang membuat beliau berkeinginan (merindukan)
untuk mengalahkan mereka dan bertaqarrub kepada Allah seperti yang mereka lakukan dalam
bertaqarrub kepadaNya dan sabar dalam menghadapi gangguan kaumnya. Maka dari itu, dalam hal ini,
setelah Allah menjelaskan sebagian dari gangguan kaumnya dan perkataan mereka terhadapnya dan
terhadap apa yang ia bawa (ajarkan), Allah memerintahkannya agar sabar
dan mengingat hambaNya, Dawud, sehingga beliau merasa terhibur dengannya.
2. Bahwasanya Allah سبحانه وتعالى memuji dan suka kepada kekuatan (keteguhan dan sikap konsisten)
dalam mematuhiNya, yaitu ke-kuatan hati dan badan. Sebab dari kekuatan itu akan bisa dicapai
banyak sekali bentuk-bentuk ketaatan, kesempurnaan, dan kuanti-tasnya yang tidak akan bisa
dicapai oleh sikap lemah dan tidak adanya kekuatan. Dan seorang hamba hendaknya melakukan segala
upaya ke arah sana dan tidak cenderung kepada sikap malas dan menganggur yang merusak kekuatan
dan melemahkan jiwa.
3. Bahwasanya kembali kepada Allah dalam semua perma-salahan adalah termasuk sifat para Nabi dan
manusia-manusia pilihanNya, sebagaimana Dia telah memuji Nabi Dawud dan Nabi Sulaiman karenanya.
Maka hendaklah orang-orang yang ingin mengambil teladan meneladani mereka dan hendaklah
orang-orang yang meniti jalan keridhaan Allah mengikuti petunjuk mereka.
﴾ أُوْلَٰٓئِكَ ٱلَّذِينَ هَدَى ٱللَّهُۖ فَبِهُدَىٰهُمُ ٱقۡتَدِهۡۗ ﴿
"Mereka itulah orang-orang yang telah diberi petunjuk oleh Allah, maka ikutilah petunjuk mereka." (Al-An'am: 90).
4. Hal-hal yang dengannya Allah memuliakan nabiNya, Dawud عليه السلام, yaitu suara yang agung yang karenanya Allah men-jadikan gunung-gunung yang bisu dan burung-burung yang tidak bisa berbicara memberikan respon kepadanya apabila Dawud mengalunkan suaranya dengan ucapan tasbih, dan mereka pun turut bertasbih bersamanya di waktu sore dan pagi hari.
5. Di antara nikmat Allah yang paling besar atas hambaNya adalah, Dia menganugerahkan ilmu yang bermanfaat kepadanya dan menguasai hukum dan cara memberikan keputusan di antara manusia, sebagaimana yang telah Allah karuniakan kepada hamba-Nya, Nabi Dawud عليه السلام.
6. Perhatian Allah سبحانه وتعالى kepada para nabi dan manusia-manusia pilihanNya pada saat sebagian mereka terjerumus ke dalam keke-liruan karena ujian dan cobaanNya terhadap mereka yang dengan-nya apa-apa yang membahayakan menjadi terhapus dari mereka, dan mereka kembali kepada kondisi awal mereka yang paling sempurna, sebagaimana terjadi pada Nabi Sulaiman عليه السلام.
7. Bahwasanya para nabi k itu terpelihara dari kesalahan dalam hal apa yang mereka sampaikan dari Allah سبحانه وتعالى, karena tujuan risalah (misi kerasulan) tidak akan dicapai kecuali dengannya. Dan sesungguhnya bisa saja terjadi sebagian perbuatan maksiat dari mereka sebagai konsekuensi tabiat manusia, namun Allah سبحانه وتعالى segera mengampuni mereka dengan kelembutanNya.
8. Bahwasanya Nabi Dawud عليه السلام dalam kebanyakan kondisi-nya selalu berada di mihrab (tempat ibadah)nya guna berbakti kepada Rabbnya. Maka dari itu dua orang yang bersengketa me-manjat pagar menuju mihrabnya, karena apabila ia telah menyen-diri di mihrabnya, maka tidak seorang pun dapat menemuinya. Jadi, beliau tidak memberikan semua waktunya untuk masyarakat, sekalipun banyak sekali hukum-hukum yang datang kepadanya, melainkan ia menetapkan waktu khusus untuk beribadah kepada Rabbnya, dan jiwanya menjadi bahagia dengan beribadah kepada-Nya dan membantunya untuk tetap ikhlas dalam seluruh perma-salahannya.
9. Semestinya mematuhi etika ketika menghadap para pejabat dan lain-lainnya; sebab, ketika dua orang yang bersengketa masuk untuk menjumpai Nabi Dawud عليه السلام dalam kondisi yang tidak lazim dan bukan dari pintu yang biasa, Nabi Dawud sangat risih dan sangat merasa keberatan, dan beliau melihatnya tidak laik dengan keadaan.
10. Bahwasanya ketidaksopanan etika orang yang bersengketa dan perbuatannya yang tidak sepantasnya, tidak boleh menjadi penghalang bagi sang hakim untuk memberikan keputusan dengan haq.
11. Kesempurnaan sifat santun Nabi Dawud عليه السلام. Hal ini tam-pak pada sikapnya yang tidak marah kepada kedua orang yang bersengketa pada saat keduanya datang menjumpainya tanpa minta izin terlebih dahulu, padahal beliau adalah raja, dan beliau juga tidak membentak dan tidak pula mencela keduanya.
12. Orang yang terzhalimi (teraniaya) boleh mengatakan ke-pada yang menzhalimi, "Engkau telah menzhalimiku," atau, "Wahai orang zhalim," atau yang serupa dengannya, atau, "Orang yang telah menganiayaku." Ini berdasarkan perkataan keduanya:
﴾ خَصۡمَانِ بَغَىٰ بَعۡضُنَا عَلَىٰ بَعۡضٖ ﴿
"Kami adalah dua orang yang berperkara yang salah seorang dari kami berbuat zhalim kepada yang lain." (Shad: 22).
13. Bahwasanya orang yang diberi bimbingan dan arahan, sekalipun berkedudukan tinggi dan berilmu, apabila dinasihati oleh seseorang atau diberi arahan, maka ia tidak akan marah dan tidak pula merasa sempit hati, bahkan ia segera menerimanya dan berterima kasih. Sesungguhnya kedua orang yang berselisih ter-sebut telah memberi nasihat kepada Nabi Dawud, namun beliau tidak merasa sempit hati dan tidak pula marah karenanya, bahkan hal itu tidak membuat diri beliau berpaling dari yang haq, dan justru beliau memutuskan dengan kebenaran murni.
14. Bahwasanya suka bergaul dengan kaum kerabat dan sahabat-sahabat, dan banyaknya kegandrungan (kecintaan) pada dunia dan materi dapat menyebabkan permusuhan di antara me-reka, sebagian berbuat zhalim terhadap sebagian yang lain, dan tidak ada yang dapat mencegah hal ini kecuali takwa kepada Allah dan sabar dalam menghadapi berbagai permasalahan dengan ber-iman dan beramal shalih. Dan yang berbuat demikian ini jarang sekali ada pada manusia.
15. Bahwasanya istighfar (meminta ampun) dan ibadah, ter-utama shalat termasuk amal yang dapat menghapuskan dosa-dosa. Sebab Allah سبحانه وتعالى memberikan ampunan bagi dosa Nabi Dawud عليه السلام atas istighfar dan sujudnya.
16. Allah سبحانه وتعالى memuliakan hambaNya, yaitu Nabi Dawud dan Nabi Sulaiman عليهما السلام dengan kedekatan padaNya dan pahala yang baik, dan juga dengan menepis dugaan bahwa apa yang terjadi pada mereka berdua itu mengurangi derajat mereka di sisi Allah سبحانه وتعالى. Ini bagian dari kemahalembutanNya kepada hamba-hambaNya yang tulus. Dan kalau Allah sudah mengampuni dan menghilang-kan bekas dosa-dosa mereka, maka Dia menghapus akibat-akibat yang ditimbulkannya semuanya, hingga apa saja yang terlintas di dalam hati manusia. Karena sesungguhnya apabila mereka menge-tahui sebagian dosa-dosanya dan hati mereka merasakan turunnya derajat mereka dari derajat yang semula, maka Allah سبحانه وتعالى pasti meng-hilangkan kesan-kesan tersebut, dan hal seperti itu sama sekali tidak sulit bagi Allah yang Mahamulia lagi Maha Pengampun.
17. Bahwasanya memberikan keputusan hukum di antara manusia merupakan kedudukan Agama yang dilaksanakan oleh para utusan Allah dan manusia-manusia pilihanNya, dan sesung-guhnya tugas orang yang melaksanakannya adalah memberikan keputusan dengan haq (benar) dan menjauhi hawa nafsu. Memberi-kan keputusan dengan haq itu menuntut adanya ilmu pengetahuan tentang permasalahan-permasalahan syar'i dan pengetahuan ten-tang bentuk permasalahan yang akan diberikan putusan dan cara memasukkannya ke dalam hukum syar'i. Maka orang yang bodoh (tidak mengerti) berada di antara salah satu dari dua perkara ini; tidak berwenang memberikan keputusan dan tidak halal baginya memberanikan diri untuk melakukannya.
18. Hendaknya seorang hakim mewaspadai hawa nafsu dan selalu menyadarinya, sebab rongrongan hawa nafsu itu tidak akan pernah lepas darinya, bahkan semestinya ia selalu bermujahadah melawan nafsu dengan cara menjadikan kebenaran sebagai tujuan-nya, dan hendaknya ia menanggalkan dari dirinya segala rasa cinta atau rasa benci terhadap salah satu dari dua orang yang berseng-keta pada saat akan mengeluarkan keputusan.
19. Sesungguhnya Nabi Sulaiman عليه السلام termasuk bagian dari keutamaan Nabi Dawud dan termasuk anugerah Allah سبحانه وتعالى kepada-nya, di mana Allah telah menganugerahkan Sulaiman kepadanya; dan sesungguhnya di antara nikmat Allah yang paling besar kepada hambaNya adalah kalau Dia mengaruniakan padanya seorang anak yang shalih. Jika anak shalih itu adalah seorang yang berilmu, maka itu adalah cahaya di atas cahaya.
20. Pujian dan sanjungan Allah سبحانه وتعالى kepada Nabi Sulaiman عليه السلام yang terdapat dalam FirmanNya,
﴾ نِّعۡمَ ٱلۡعَبۡدُ إِنَّهُۥٓ أَوَّابٞ 44 ﴿
"Dia adalah sebaik-baik hamba, sesungguhnya dia adalah seorang yang sangat taat." (Shad: 44).
21. Betapa banyaknya kebaikan Allah سبحانه وتعالى dan karuniaNya ke-pada hamba-hambaNya, di mana
Dia anugerahkan kepada mereka amal shalih dan akhlak mulia, kemudian Dia memuji mereka
ka-renanya. Dan Dia adalah Yang Maha Pemberi karunia dan Maha Pemberi.
22. Sesungguhnya setiap sesuatu yang melalaikan seorang hamba dari Allah سبحانه وتعالى, maka ia
adalah suatu kesialan dan dicela. Maka hendaklah ia meninggalkannya dan beralih kepada apa yang
lebih bermanfaat.
23. Kaidah yang terkenal mengatakan, "Barangsiapa yang meninggalkan sesuatu karena Allah,
niscaya Allah menggantikan-nya dengan yang lebih baik darinya." Nabi Sulaiman عليه السلام
menyem-belih kuda yang sangat gagah lagi berlari kencang yang sangat disukai oleh jiwa, adalah
demi mengutamakan cinta kepada Allah. Maka dari itu Allah menggantikannya dengan yang lebih baik
dari itu, yaitu menundukkan kepadanya angin sepoi nan lembut yang bertiup berdasarkan
perintahnya, kemana saja ia suka dan ia maksud. Bertiupnya di waktu pagi satu bulan dan di waktu
sore satu bulan pula. Dan Allah juga menundukkan setan-setan kepada-nya yang mempunyai kemampuan
mengerjakan pekerjaan-peker-jaan berat yang tidak bisa dilakukan oleh manusia.
24. Bahwasanya penundukan setan-setan tidak mungkin ter-jadi bagi seseorang pun setelah Nabi
Sulaiman عليه السلام.
25. Bahwasanya Nabi Sulaiman عليه السلام adalah seorang raja se-kaligus seorang nabi. Beliau
bisa melakukan apa saja yang beliau inginkan, akan tetapi ia tidak menghendaki kecuali keadilan;
beda dengan seorang nabi yang hamba, karena kehendak nabi yang hamba mengikuti perintah Allah.
Maka ia tidak mengerjakan dan tidak pula meninggalkan kecuali berdasarkan perintah, seperti
halnya nabi kita, Nabi Muhammad a. Kondisi seperti ini lebih sempurna.
Spomeni, Poslaniče islama, kad su pred Sulejmana, alejhis-selam, u kasno poslijepodne izvedeni punokrvni konji koji su na tri noge potpuno stajali a četvrtom nogom samo dodirivali tlo vrhom kopite, jer su bili vitki i spremni za galop! Taj divni prizor zaokupio je vjerovjesnika Sulejmana, alejhis-selam, sve do sunčeva zalaska.
Rappelle-toi lorsqu’on lui présenta un après-midi des pur-sang de course qui se tiennent debout sur trois pattes et lèvent la quatrième. On ne cessa de lui en présenter jusqu’à ce que le soleil se soit couché.
İkindi vaktinde kendisine, üç ayağının üzerine durup bir ayağını tırnağı üzerine diken çalımlı ve safkan koşu atları sunulmuştu. Bu safkan atların güneş batana kadar sunulmaya devam ettiğini hatırla.
Banggitin mo nang inilahad sa kanya sa hapon ang mga mahusay na kabayong matutulin na tumatayo sa tatlong paa at nag-aangat ng isang paa. Hindi natigil na inilalahad sa kanya ang mga kabayong mahuhusay na iyon hanggang sa lumubog ang araw.
Remember when at the time of Asr purebred fast horses were presented to him, standing on three feet with one foot raised. These purebred horses continued to be presented to him until sunset.
Hãy nhớ lại khi vào một buổi xế chiều, có một số con chiến mã đặc chủng nhanh nhất được mang đến cho Sulayman, chúng đứng thành ba hàng và thêm hàng thứ tư. Những con chiến mã đặc chủng vẫn cứ được cống nạp cho đến khi mặt trời lặn khuất.
Rammenta di quando i rapidi cavalli purosangue vennero schierati dinanzi a lui, nel pomeriggio, cavalli che si poggiavano su tre zampe e sollevavano la quarta, e la sfilata dei cavalli purosangue proseguì finché il sole non tramontò.
Ingatlah ketika di sore hari dia diperlihatkan kuda-kuda yang kuat dan mampu berlari cepat, yang sedang berdiri dengan tiga kaki sambil mengangkat kaki yang keempat. Sulaiman terus diperlihatkan kuda-kuda pilihan tersebut hingga matahari terbenam.
Recuerda cuando durante la tarde le presentaron caballos veloces de raza pura, de pie sobre tres pies con uno levantado. Estos caballos de pura sangre continuaron su presentación hasta que llegó el atardecer.
Entonces Salomón dijo: “Preferí el amor a la riqueza, del que estos caballos formaban parte, por sobre el recuerdo de mi Señor, hasta que se puso el Sol y no realicé mi oración de la tarde en su horario.
Süleyman: "Gerçekten ben mal sevgisine kapıldım ve sevdiğim mallardan biri de bu atlardı. Bunların sebebiyle Rabbimi zikretmekten ve güneş batıncaya kadar da ikindi namazını kılmaktan geri kaldım." dedi.
Sulaiman lantas berkata, “Aku lebih memprioritaskan kecintaan kepada harta, termasuk kuda ini, dibanding berzikir mengingat Tuhanku hingga matahari tenggelam, sehingga aku pun terlambat melaksanakan salat Asar.
Suleymēn disse: "In verità ho preferito l'amore dei beni – tra cui i cavalli – all'adorazione del mio Dio, finché il sole non è tramontato e ho ritardato di compiere la preghiera Al-Aṣr.
Salomon dit: J’ai préféré mon amour des biens de ce monde, dont font partie les chevaux, à l’évocation de mon Seigneur au point que le soleil s’est couché et que j’ai manqué la prière de l’après-midi.
Rồi Sulayman bảo:" Quả thật, Ta yêu thích tàn sản -trong đó có những con chiến mã tốt này - hơn việc Ta tưởng nhớ đến Thượng Đế của Ta mãi cho đến khi mặt trời mất dạng và Ta đã trễ nải cuộc lễ nguyện Salah Al-Asar."
Vjerovjesnik Sulejman, alejhis-selam, reče: “Umjesto da obavim namaz i padnem ničice pred Allahom, ja sam pokazao ljubav prema konjima, ovozemaljskim ukrasom, i zakasnio sam na ikindiju dok nije zašlo Sunce!”
Kaya nagsabi si Solomon: "Tunay na ako ay nagmagaling sa pagkaibig sa kayamanan – na kabilang dito ang mga kabayong ito – sa halip ng pag-alaala sa Panginoon ko hanggang sa naglaho ang araw at nahuli ako sa pagdarasal sa hapon.
The story of the return and resetting of the Sun
Some early interpreters have, while following the first Tafsir, also said that soon after having missed the Salah of al-` Asr, Sayyidna Sulayman (علیہ السلام) prayed to Allah Ta’ ala, or requested the angels, that the Sun should be made to return. Accordingly, the Sun was returned and he was enabled to perform his appointed Salah. After that, the Sun set once again. These people take the pronoun in: رُدُّوهَا (rudduha: Bring it back to me - 38:33) as reverting to the Sun.
But, investigative commentators, for instance, ` Allamah ` Alusi and others have rejected this fictional approach, and have said that the pronoun in: رُدُّوهَا (rudduha: Bring them back to me) is reverting to 'horses' and not to the Sun - not because, refuge with Allah, making the Sun to return is not within the power and control of Allah Ta’ ala, but because this story does not stand proved from the Qur'an and Hadith. (Ruh-ul-Ma’ ani)
In the event one neglects the remembrance of Allah, some self-imposed penalty is in order as part of one's remorse
Anyway, this much does stand proved from the event that, should there come a time when one happens to have been neglectful of the remembrance of Allah, then, in order to punish one's aberrant self, depriving it of some lawful thing is permissible. This, in the terminology of the noble Sufis, is called: غیرت (ghayrah: sense of honor or shame). (Bayan-ul-Qur’ an)
Imposing such penalties on one's own self for the purpose of training it to do what is good is a prescription of self-reform - and this event seems to suggest its justification, in fact, recommendation. It has also been reported from the Holy Prophet ﷺ that, on a certain occasion, Sayyidna Abu Jahm ؓ presented to him the gift of a Syrian throw-over shawl having some sort of design embroidered or painted on it. He made his Salah covering himself with this shawl. Then, he came to Sayyidah ` A'ishah ؓ and said to her, "Return this shawl to Abu Jahm, because I happened to have cast a look at the design it had during the course of my Salah, and this design would have almost thrown me into some trial" (Ahkam-ul- Qur’ an with reference to al-Muwatta' of Imam Malik).
Similarly, there is an incident related to Sayyidna Abu Talhah ؓ . Once, while making Salah in his fruit-farm, he happened to have turned his attention to look at a bird, and as a result, his attention was diverted away from the Salah (a contravention of the essential etiquette of Salah being offered before Allah Ta’ ala). After that, he gave the whole farm as sadaqah (charity).
But one has to bear in mind that the penalty thought of for this purpose should be permissible by itself. Wasting away some property for no valid reason is not permissible. Therefore, no such action is correct as would result in the wastage of property. Among the Sufis, the famous Shibli (رح) had once burnt his clothes as part of this kind of self-imposed penalty. But, the more discerning among Sufis, such as Shaikh ` Abdul-Wahhab Sha` rani (رح) ، did not approve of that action of his as correct and sound. (Ruh-ul-Ma’ ani)
The ruler should personally keep watching over the functions of the state
The second line of conduct that emerges from this event is that the person responsible for the affairs of the state or its high officials (who share this responsibility with him) should personally keep watching over their subordinate departments in a way that they never sit relaxed after having passed on the trust to their deputies and assistants. This is the reason why Sayyidna Sulayman (علیہ السلام) who had a host of subordinates at his command, inspected the horses in person. This concern (to be personally vigilant against any malfunction of the state system) stands proved also from the examples set by the rightly guided caliphs of Islam, particularly from the practice of Sayyidna ` Umar ؓ .
At the time of one act of ` ibadah (worship), engaging in another is an error
The second line of conduct that stands proved from this event is that the time of an ` ibadah that is already bound with a certain hour should not be spent in getting busy with some other act of ` ibadah. It is obvious that the inspection of horses prepared for Jihad amounted to a significant act of worship in its own right. But, as this was not the time for this kind of ` ibadah, rather, was the time of the prescribed ` ibadah of Salah, therefore, Sayyidna Sulayman (علیہ السلام) counted this too as an error, for which he made amends. Hence, Muslim jurists say that the way it is not permissible to stay occupied with buying and selling activity after the اذان adhan (call for prayer) of Jumu'ah Salah, similarly, it is also not correct to stay occupied with some chore other than the preparation for the Jumu'ah Sarah, even if it happens to be the ` ibadah of reciting the Qur'an or making nafl salah.
So Solomon said: “I preferred love of wealth, these horses being part of it, over the remembrance of my Lord until the sun set.
Return these horses to me”. So they returned them to him, then he began striking their legs and necks with his sword.
Kembalikanlah kuda-kuda itu ke sini.” Lalu mereka pun mengembalikannya padanya. Dia lalu mulai membabat kaki-kaki dan leher-leher kuda-kuda itu dengan pedang.
Isauli ninyo sa akin ang mga kabayong ito." Kaya isinauli nila ang mga ito sa kanya, saka nagsimula siya sa pagtaga ng tabak sa mga lulod ng mga ito at mga leeg ng mga ito.
Approchez de moi ces chevaux, ordonna-t-il et on les approcha de lui. Puis il se mit à les frapper au cou et aux pattes avec son sabre.
"Bu atları bana tekrar geri getirin." dedi. Sonra kendisine geri getirilince onların bacaklarını ve boyunlarını kılıçla vurmaya başladı.
Sulayman bảo: "Hãy dẫn những con chiến mã đó lại đây cho TA". Thế rồi những con chiến mã đó được đem đến gần Y. Y lấy đao chặt vào chân và cổ của chúng.
Solomon, the son of David was the ruler of a great empire. Once the thoroughbred horses of his army were brought before him and a race was held. The galloping horses moved further and further away until they were out of sight. This was a magnificent moment upon witnessing which, an ordinary man would have become full of pride and vanity. But Solomon started remembering God. He said that he had not chosen these horses to flaunt his grandeur, but only for the sake of God. In the shape of the horses, he could discern the great workmanship of God, and by way of appreciating the greatness of God, he started to stroke the necks and legs of the horses. A believer, therefore, has the ability to observe the glory of God in everything, while a non-believer remains entrapped in the false notions of self-glory.
"Portate indietro questi cavalli", e così li riportarono indietro, e cominciò a colpire con la sua spada le loro zampe e i loro colli.
Devuelvan ante mi esos caballos”. Cuando los trajeron ante él, los golpeó en sus patas y cuellos.
Zatim je Sulejman, alejhis-selam, zapovjedio da mu vrate konje koji su bili izvedeni pred njega, pa ih je zaklao u ime Allaha (kao kurban, da se iskupi za grešku).
Commentary
In this verse, Allah Ta’ ala has mentioned yet another test of Sayyidna Sulayman (علیہ السلام) with a simple statement saying that, during this test, some body, or part of it, was put on the throne of Sayyidna Sulayman (علیہ السلام) . As for what that body was and what its placement on the throne means and how it was a test, these details are not available in the noble Qur'an, nor are they proved from any Sahih Hadith. Therefore, some authentic commentators, for instance, Ibn Kathir seems to incline to the approach that anything the Qur'an has left ambiguous should be left as is, without having to dig into its details. One should simply believe this much that Allah Ta ala had put Sayyidna Sulayman (علیہ السلام) to some test after which he turned to Allah more than before - and the real purpose of the Qur'an stands accomplished by saying that which has already been said.
Still, some commentators have tried to go after the details of this test, and have come up with several probabilities in this connection. Some of these probabilities happen to have been extracted exclusively from Judaic narrations. For example, the story that secret of the power of Sayyidna Sulayman (علیہ السلام) was in his ring. On a certain day, the Satan got hold of his ring, and ended up sitting on the throne of Sayyidna Sulayman (علیہ السلام) as the ruler looking like him. Forty days later, that ring of Sayyidna Sulayman (علیہ السلام) was retrieved from the belly of a fish. After that, he regained his authority as the ruler once again. This narrative annexed with additional tales appears in several books of Tafsir. But, Hafiz Ibn Kathir, after identifying all such narratives as Judaic reports, writes in his Tafsir:
"There is a group among the people of the Book that does not believe in Sayyidna Sulayman (علیہ السلام) as a prophet. Therefore, it is obvious, all these false tales have been forged by them" - Tafsir Ibn Kathir, p. 36, v. 4.
Hence, labeling narratives of this nature as being the Tafsir of this Qur'anic verse is not correct by any standard.
There is another event relating to Sayyidna Sulayman (علیہ السلام) that finds mention in the Sahih of al-Bukhari and elsewhere too. Finding some parts of this event resembling the text of this verse, some commentators have declared it to be the Tafsir of this verse. The gist of the event is that once Sayyidna Sulayman (علیہ السلام) confided as to when he would go to his wives, each of them would give birth to a boy who will carry out Jihad in the way of Allah. But, while verbalizing his thought, he forgot to say: Insha'Allah (If Allah wills) Allah Ta’ ala did not like this slip coming from his great prophet, and He proved this claim of his as false as only one out of all his wives gave birth to a still child that had one side missing.
Some commentators have applied the anatomy of this event on this verse, and have said that the expression: 'threw or put the body or its part on the throne' means that some attendant of Sayyidna Sulayman (علیہ السلام) brought this body of the baby, and put it on the throne. Thereupon, Sayyidna Sulayman (علیہ السلام) got alerted, and he realized that it was the consequence of not saying: Insha'Allah on his part. Accordingly, he turned to Allah and sought forgiveness for this slip.
Discerning commentators like Qadi Abu-s-Sa` ad, ` Allamah 'Alusi and others have followed this Tafsir. Maulana Ashraf Thanavi (رح) has also gone by it in his Tafsir Bayan-ul-Qur'an. But, the reality is that even this event cannot be called the Tafsir of this verse in a certain manner for the reason that no Hadith narration that mentions this event has any indication that the Holy Prophet ﷺ has ever mentioned it as part of his explanation of the verse under study. Even Imam Bukhari (رح) has reported this Hadith in his Kitab-ul-Jihad, Kitab-ul-Anbiya', Kitab-ul-Ayman wa-n-Nudhar and elsewhere with various versions, but he has not mentioned it under the head of the Tafsir of Surah Sad anywhere in his Kitabu-t-Tafsir. In fact, he has reported another narration under the verse: وَهَبْ لِي مُلْكًا (bless me with a kingdom - 38:35) (which follows immediately next to the verse under discussion here) and has not made any mention of this Hadith. This shows that, even in the sight of Imam Bukhari وَهَبْ لِي مُلْكًا ، this particular event is not a Tafsir of the verse under study. Instead, this too, like the several other events relating to the noble prophets described by the Holy Prophet ﷺ ، is a separate event that does not necessarily have to be the Tafsir of one or the other verse.
A third Tafsir is credited to Imam Razi and some others. According to this Tafsir, once Sayyidna Sulayman (علیہ السلام) became very sick. He grew so weak because of it that, at the time he was brought in to sit on the throne, he gave the impression of a body without the soul. Later, Allah Ta’ ala enabled him to get well. At that time, he turned to Allah, expressed his gratitude before Him, sought His forgiveness - and along with all that, also prayed for an unmatched kingdom for himself in the future.
But, this Tafsir too is simply conjectural. It also does not carry much congruence with the words of the noble Qur'an, and there is no proof for it from any Hadith narration as well.
The reality is that there is no source with us to find out the certain details of the event alluded to in the verse under study - nor are we duty-bound to go about finding it. Therefore, we have zero in our faith on this much that Allah Ta’ ala had put Sayyidna Sulayman (علیہ السلام) to a certain test after which his passion to return to Allah came out stronger than ever before - and that the real purpose of the Qur'an in mentioning this event is to invite all human beings to turn to Allah like Sayyidna Sulayman (علیہ السلام) as and when they face any distress or trial. As for the details of the test and trial of Sayyidna Sulayman (علیہ السلام) ، let these be entrusted with Allah. Allah knows best.
Andolsun biz, Süleyman'ı bir imtihana tabi tuttuk ve hâkimiyet tahtının üzerine insan kılığına girmiş bir Şeytan oturttuk ve bu Şeytan, Süleyman'ın yerine kısa bir zaman tasarrufta bulundu. Sonra Yüce Allah, Süleyman'a tekrar hâkimiyeti ve Şeytanların üzerine olan otoritesini geri verdi.
Sveznajući Allah stavio je Sulejmana pred iskušenje kad je na njegov prijesto postavio šejtana u ljudskom obličju, koji je vladao kratak vremenski period. Nakon toga je Allah vratio Sulejmanu njegovu vlast i dao mu da vlada šejtanima.
And I tested Solomon and put on his chair part of a child, and that was when he swore by Allah that he will sleep with all of his wives and each one of them will bring forth a horseman to strive in Allah’s way. But he did not say in this oath of his: “if Allah wills”. So he slept with all of them, but none of them gave birth except one who gave birth to part of a child. Then Solomon repented to his Lord.
TA đã thử thách Sulayman bằng cách để cho một tên Shaytan giả dạng thành con người chiếm lấy ngai vàng của Y trong khoảng thời gian ngắn. Rồi sau đó, Allah phục hồi vương quyền lại cho Sulayman và thống trị lũ Shaytan.
How Allah tested Sulayman then made Things easy for Him
Allah says,
وَلَقَدْ فَتَنَّا سُلَيْمَـنَ
(And indeed, We tried Sulayman) meaning, `We tested him.'
وَأَلْقَيْنَا عَلَى كُرْسِيِّهِ جَسَداً
(and We placed on his throne Jasad (a body)).
ثُمَّ أَنَابَ
(and he returned.) means, after this test, he turned back to Him and asked for forgiveness and to be given a kingdom such as shall not belong to any other after him.
قَالَ رَبِّ اغْفِرْ لِى وَهَبْ لِى مُلْكاً لاَّ يَنبَغِى لاًّحَدٍ مِّن بَعْدِى إِنَّكَ أَنتَ الْوَهَّابُ
(He said: "My Lord! Forgive me, and bestow upon me a kingdom such as shall not belong to any other after me. Verily, You are the Bestower.") Some of them said, "No one after me will have the right to ask Allah for such a kingdom." This is the apparent meaning from the context of the Ayah, and several Hadiths with a similar meaning have been narrated from the Messenger of Allah ﷺ. In his Tafsir of this Ayah, Al-Bukhari recorded that Abu Hurayrah, may Allah be pleased with him, said that the Prophet said:
«إِنَّ عِفْرِيتًا مِنَ الْجِنِّ تَفَلَّتَ عَلَيَّ الْبَارِحَةَ أَوْ كَلِمَةً نَحْوَهَا لِيَقْطَعَ عَلَيَّ الصَّلَاةَ فَأَمْكَنَنِي اللهُ تَبَارَكَ وَتَعَالَى مِنْهُ، وَأَرَدْتُ أَنْ أَرْبِطَهُ إِلَى سَارِيَةٍ مِنَ سَوَارِي الْمَسْجِدِ حَتْى تُصْبِحُوا،وَتَنْظُرُوا إِلَيْهِ كُلُّكُمْ، فَذَكَرْتُ قَوْلَ أَخِي سُلَيْمَانَ عَلَيْهِ الصَّلَاةُ وَالسَّلَامُ:
رَبِّ اغْفِرْ لِى وَهَبْ لِى مُلْكاً لاَّ يَنبَغِى لاًّحَدٍ مِّن بَعْدِى»
(An `Ifrit from among the Jinn came and bothered me last night- or he said something similar -Trying to stop me from praying. Allah enabled me to overpower him, and I wanted to tie him to one of the pillars in the Masjid so that you could see him this morning. Then I remembered what my brother Sulayman said, (My Lord! Forgive me and bestow upon me a kingdom such as shall not belong to any other after me)) Rawh said, "so he let him go, humiliated." ) This was also recorded by Muslim and An-Nasa'i. In his Sahih, Muslim recorded that Abu Ad-Darda', may Allah be pleased with him, said, "The Messenger of Allah ﷺ stood up to pray and we heard him say, r
«أَعُوذُ بِاللهِ مِنْك»
(I seek refuge with Allah from you.) Then he said,
«أَلْعَنُكَ بِلَعْنَةِ الله»
(I curse you with the curse of Allah.) three times, and he stretched out his hand as if he was reaching out to take something. When he finished his prayer, we said, `O Messenger of Allah, we heard you say something in your prayer which we have never heard you say before, and we saw you stretching out your hand.' He said:
«إِنَّ عَدُوَّ اللهِ إِبْلِيسَ جَاءَ بِشِهَابٍ مِنْ نَارٍ لِيَجْعَلَهُ فِي وَجْهِي فَقُلْتُ: أَعُوذُ بِاللهِ مِنْكَ، ثَلَاثَ مَرَّاتٍ، ثُمَّ قُلْتُ: أَلْعَنُكَ بِلَعْنَةِ اللهِ التَّامَّةِ، فَلَمْ يَتَأَخَّرْ، ثَلَاثَ مَرَّاتٍ ثُمَّ أَرَدْتُ أَنْ آخُذَهُ،وَاللهِ لَوْلَا دَعْوَةُ أَخِينَا سُلَيْمَانَ لَأَصْبَحَ مُوثَقًا، يَلْعَبُ بِهِ صِبْيَانُ أَهْلِ الْمَدِينَة»
(The enemy of Allah Iblis came with a flame of fire to throw in my face, so I said, "I seek refuge with Allah from you" three times, then I said, "I curse you with the complete curse of Allah," but he did not back off. I said it three times. Then I wanted to seize him. By Allah, if it were not for the words of our brother Sulayman, he would have been chained up and he would have become a plaything for the children of the people of Al-Madinah.)" Allah says:
فَسَخَّرْنَا لَهُ الرِّيحَ تَجْرِى بِأَمْرِهِ رُخَآءً حَيْثُ أَصَابَ
(So, We subjected to him the wind; it blew gently by his order wherever he willed.) Al-Hasan Al-Basri, may Allah have mercy on him, said, "When Sulayman, peace be upon him, slaughtered the horses out of anger for the sake of Allah, Allah compensated him with something better and swifter, the wind whose morning was a month's (journey), and its afternoon was a month's (journey)."
حَيْثُ أَصَابَ
(wherever he willed.) means, wherever in the world he wanted.
وَالشَّيَـطِينَ كُلَّ بَنَّآءٍ وَغَوَّاصٍ
(And also the Shayatin, from every kind of builder and diver,) means, among them were some whom he used to build high rooms, images, basins as large as reservoirs, and cauldrons fixed (in their places), and other difficult tasks which humans were unable to do. And there was another group, who dived into the sea recovering pearls, jewels and other precious things which cannot be found anywhere else.
وَآخَرِينَ مُقَرَّنِينَ فِي الْأَصْفَادِ
(And also others bound in fetters.) means, tied up in chains. These were the ones who had rebelled and refused to work, or else their work was bad and they were wrongdoers.
هَـذَا عَطَآؤُنَا فَامْنُنْ أَوْ أَمْسِكْ بِغَيْرِ حِسَابٍ
(Allah said to Sulayman: "This is Our Gift, so spend you or withhold, no account will be asked of you.") means, `this that We have given to you of kingship and perfect power, as you asked for, you may give to whomsoever you wish and deny to whomsoever you wish, and you will not be brought to account. Whatever you do is permissible for you, so however you judge, it will be right.' It was reported in the Two Sahihs that when the Messenger of Allah ﷺ was given the choice between being a servant and a Messenger -- who does what he is commanded to do and distributes things among the people as Allah commands him to do -- or being a Prophet and a king, who can give to whomever he wishes and withhold from whomever he wishes without being held accountable for anything, he chose the former. He consulted with Jibril, peace be upon him, who said, "Be humble." So he chose the former because it has a greater value before Allah and brings a higher status in the Hereafter, even though the second option, prophethood combined with kingship, is also a great thing both in this world and in the Hereafter, when Allah tells us what He gave to Sulayman, peace be upon him, in this world, He tells us that he will have a great share with Allah on the Day of Resurrection. He says:
وَإِنَّ لَهُ عِندَنَا لَزُلْفَى وَحُسْنَ مَـَابٍ
(And verily, for him is a near access to Us, and a good (final) return.) meaning, in this world and the Hereafter.
Nous avons éprouvé Salomon et avons placé sur son trône un démon ayant une apparence humaine qui régna une courte période sur son royaume, puis Salomon récupéra son royaume et son ascendant sur les démons.
Sungguh Kami telah menguji Sulaiman dan Kami meletakkan di atas singgasananya setan yang berbentuk manusia yang menguasai kerajaannya beberapa saat. Kemudian Allah mengembalikan kepada Sulaiman kerajaannya dan menundukkan setan kepadanya.
Mettemmo alla prova Suleymēn piazzando un demone sul suo trono, nella forma di un uomo, che guidò il suo regno per un breve periodo, dopodiché l'autorità di Suleymēn sui demoni venne ripristinata.
Talaga ngang sumulit Kami kay Solomon at naglagay Kami sa silya ng paghahari niya ng isang demonyo na nag-aanyong isang tao, na namahala sa paghahari niya sa isang maikling yugto. Pagkatapos nagpanumbalik si Allāh kay Solomon ng paghahari niya at pangingibabaw niya sa mga demonyo.
Al-lah puso a prueba a Salomón y colocó en su trono un demonio con figura humana, que tuvo dominio sobre su reino durante un corto tiempo, y luego el reino volvió a las manos de Salomón, y Al-lah le dio poder a Salomón sobre los demonios.
Salomon dit: Ô Seigneur, pardonne-moi mes péchés et accorde-moi un royaume qui m’est spécifique et que personne n’aura après moi. Ô Seigneur, c’est Toi qui dispenses ce que Tu veux.
Sulayman thưa: "Lạy Thượng Đế của bề tôi! Xin Ngài hãy tha thứ cho việc làm tội lỗi của bề tôi và ban bố cho bề tôi một vương quyền đặc biệt cho bề tôi, vương quyền mà Ngài sẽ không ban bố cho một ai khác trong nhân loại sau bề tôi. Bởi vì Ngài là Thượng Đế - Đấng Hằng Ban Bố, Đấng Hào Phóng Vĩ Đại."
Every human being is liable to err. But, for the pious and righteous subjects of God, a wrongful act leads to great virtue, because after the misdeed, they turn towards their Lord with much more devotion and thus become entitled to a much better reward. On one occasion, Solomon made an error in judgement which required an interpretation and making a decision. When the truth dawned on him, he turned towards God with the utmost devotion. Almighty God forgave him and in addition gave him the reward of a great empire; He also gave him such extraordinary powers as no other man had ever enjoyed.
Suleymēn disse: "O Dio mio, perdona i miei peccati e concedimi un potere che sia riservato a me e che nessuna creatura dopo di me possiederà. In verità, o mio Dio, Tu sei Colui che elargisce in abbondanza, Immenso nel donare".
Solomon said: “My Lord, forgive me my sins and grant me a kingdom especially for me which no person will have after me. My Lord, You give abundantly and are very generous”.
Süleyman: "Ey Rabbim! Benim günahlarımı bağışla ve sadece bana has ve benden sonra insanlardan hiçbir kimseye nasip olmayacak bir hükümranlık ver. Ey Rabbim! Şüphesiz sen, bol bol bağışta bulunan ve cömertliği de bol olansın."
Nagsabi si Solomon: "O Panginoon ko, magpatawad Ka sa akin sa mga pagkakasala ko at magbigay Ka sa akin ng isang paghaharing natatangi sa akin na hindi magiging para sa isa sa mga tao matapos ko. Tunay na Ikaw, O Panginoon, ay marami ang pagbibigay, sukdulan ang kagalantehan."
Commentary
It was said in verse 35: هَبْ لِي مُلْكًا لَّا يَنبَغِي لِأَحَدٍ مِّن بَعْدِي (bless me with a kingdom that will not be available to anyone after me.). Some commentators explain the sense of this prayer as 'let not a great kingdom like mine belong to anyone else during my time.' In other words, they take "min ba` di": or 'after me' in the sense of 'other than me.' Maulana Ashraf Thanavi (رح) has done his translation accordingly. But, with most commentators, the sense of the prayer is: 'Even after me, let no one have a kingdom as great as this.' Accordingly, so it happened. The kingdom that Allah Ta ala gave to Sayyidna Sulayman (علیہ السلام) was a kingdom the like of which never became the lot of anyone else. The reason was simple. The subjugation of the wind and the command over the genre of the Jinn were exclusive traits of his kingdom, and no kingdom that followed him had these characteristics. There are some people who carry out mysterious exercises (amaliyyat) through which they are known to subjugate Jinns, a phenomenon that does not fall contrary to this, because it cannot be compared, in the least, to the subjugation of the jinn Allah had allowed for Sayyidna Sulayman (علیہ السلام) . Moreover, these experts in amaliyyat are able to make just about one or a few Jinns become obedient to them, but the kind of wide spread kingdom that Sayyidna Sulayman (علیہ السلام) had was not acquired by anyone.
Praying for office and power
At this place, it should be borne in mind that no prayer made by the noble prophets is made without the will and permission of Allah Ta’ ala. Sayyidna Sulayman (علیہ السلام) had made this prayer too by the will and permission of Allah Ta’ ala. And since some bland seeking of power was not his aim, rather the driving desire to implement Divine laws and the passion to make truth triumph was behind it - and Allah Ta’ ala knew that once Sayyidna Sulayman (علیہ السلام) had the power, he would work for these very high objectives, and would never entertain negative feelings of office, power and recognition - therefore, he was given the permission to make this prayer, and it was accepted as well. But, common people have been prohibited in Hadith from seeking power following their own initiative. The reason is that such an initiative usually gets to be tainted with the desire for power, influence, money and property. Accordingly, where one has the certitude of being free of such selfish desires and one really would love to see the banner of truth fly high without the least hunger for power hidden anywhere in the recesses of his heart - then, for such a person, praying for power and authority of government is permissible. (Ruh-ul-Ma’ ani etc.)
Sulaiman berkata, “Wahai Tuhanku! Ampunilah dosa-dosaku dan berilah aku satu kerajaan yang spesial untuk diriku yang tidak bisa dimiliki oleh siapa pun sesudahku, sesungguhnya Engkau -wahai Tuhanku- pemilik karunia yang melimpah dan anugerah yang besar.”
Sulejman, alejhis-selam, zamolio je: “Allahu, Gospodaru moj, oprosti mi grijeh moj i daruj mi veliku vlast kakvu niko, osim mene, neće imati, ni uporedo sa mnom, a ni kasnije! Allahu, Ti si izuzetno darežljiv i činiš Svojim robovima golemo dobročinstvo.”
Salomón dijo: “Mi Señor, perdona mis pecados y concédeme un reino especial para mí que ninguna persona posea después de mí. Mi Señor, Tú otorgas en abundancia y eres muy generoso”.
Nous l’exauçâmes alors et lui avons assujetti le vent qui soufflait doucement par son ordre, malgré sa force et sa vitesse, et le transportait où il le voulait.
Lo esaudimmo e gli asservimmo il vento, che obbediva ai suoi ordini, benevolo e non violento, nonostante la sua forza e la sua alta velocità, che lo conduceva dove voleva.
Kami langsung mengabulkan doanya dan menundukkan angin untuknya, sehingga ia mengikuti perintahnya dengan berhembus lembut, tidak ribut sekalipun ia kuat dan cepat, ia membawa Sulaiman ke mana pun yang dia kehendaki.
Onun duasına icabet ettik ve rüzgârı onun buyruğuna vermiştik. Onu, emriyle süratli ve kuvvetli olmasına rağmen hiçbir sarsıntı olmadan dilediği yere taşır, hafif ve yumuşak bir şekilde eserdi.
Bởi thế, TA đã đáp lại lời cầu xin của Y và TA đã khiến cho những cơn gió tuân theo mệnh lệnh của Y lướt theo tốc độ nhanh chậm đến nơi nào đó tùy ý của Y.
Kaya tumugon Kami sa kanya at pinaamo Namin para sa kanya ang hangin, na nagpapaakay sa utos niya nang malambot nang walang pagkayanig dito sa kabila ng lakas nito at bilis ng daloy nito, na nagdadala sa kanya saan man niya naisin,
Entonces Al-lah le respondió y sometió a él el viento. Obedecería su orden, apaciblemente. No había agitación en él, a pesar de su fuerza y su rapidez, y lo llevaría a donde quisiera.
I Uzvišeni je Allah uslišao ovu Sulejmanovu, alejhis-selam, dovu: podario mu je vlast kakvu je tražio i potčinio mu je, usto, snažne vjetrove koji su blago ali brzo puhali onamo kuda je on, Sulejman, htio.
So I responded to him and made the wind subservient to him. It would obey his order, gently. There was no shaking in it, despite its strength and its fast movement. It would carry him wherever he wanted.
Hizo que los demonios se subordinaran a él, cumpliendo con sus órdenes. Algunos de ellos eran constructores y otros buzos que se sumergían en los mares para extraer perlas.
Và TA bắt đám Shaytan phục tùng theo mệnh lệnh của Y, chúng gồm: "Những tên thợ xây dựng và những thợ lặn, trong số những thợ lặn có là những thợ lặn sâu giữa lòng đại dương và những thợ lặn này đã lấy ngọc trai quý cho Y."
Nous lui avons également assujetti les démons qui suivaient ses ordres à la lettre: certains étaient des bâtisseurs et d’autres des plongeurs qui s’introduisaient profondément sous la mer pour en extraire des perles.
E gli asservimmo i demoni, che obbedivano ai suoi ordini, inclusi i costruttori e i tuffatori che si immergevano nel mare, traendo le perle.
Kami menundukkan jin-jin baginya, mereka bekerja sesuai perintahnya, ada yang membangun, ada yang menyelam di dasar lautan, lalu mengeluarkan mutiara darinya.
Ona şeytanları itaat ettirdik ve onun emirlerine uymalarını sağladık. Bunlardan yapı ustaları ve denizlere dalıp oradan inciler çıkaran dalgıçlar da vardı.
Svevišnji Allah potčinio je vjerovjesniku Sulejmanu, alejhis-selam, i šejtane, pa su za njega obavljali poslove koje je htio; neki su gradili nastambe i dvorce, a neki su, opet, ronili u dubokim morima i vadili biser iz njih.
And I made the satans subservient to him, complying with his orders. Some of them were builders and others were divers who would dive into the seas and take out pearls from them.
Pinaamo Namin sa kanya ang mga demonyo, na sumusunod sa utos niya, kaya kabilang sa kanila ang mga tagapagpatayo at kabilang sa kanila ang mga maninisid na sumisisid sa mga dagat saka humahango ng mga mutya mula sa mga iyon.
Di antara para setan itu ada setan-setan yang dibelenggu untuk tunduk padanya, mereka terbelenggu tanpa bisa bergerak.
And from the satans there were rebellious ones who were made subservient for him. They were tied up in shackles, unable to move.
A bili su mu potčinjeni i buntovni, obijesni šejtani; oni su bili svezani u lance, te se nisu mogli pomjeriti.
Và một số khác trong đám Shaytan bị xiềng xích lại, chúng bị xiềng xích lại không thể cử động.
Kabilang sa mga demonyo ay mga mapaghimagsik na pinagsilbi para sa kanya, kaya sila ay mga nakagapos sa mga tanikala, na hindi nakakayang gumalaw.
Y de los demonios hubo rebeldes que se sometieron a él. Estaban atados con grilletes, incapaces de moverse.
Şeytanlardan asi olanları onun hizmetine verdik. Onlar bukağılara bağlı olup hareket edemiyorlardı.
In verse 38, it was said: مُقَرَّنِينَ فِي الْأَصْفَادِ (held in chains). Details about the subjugation of Jinns and the services they performed have appeared earlier in the commentary on Surah Saba' within this Volume VII. Here, it has been said that Sayyidna Sulayman (علیہ السلام) was holding the unruly Jinns by having them chained. Now, it is not necessary that these chains be the visible chains of iron. It is possible that there could have been some other method used to tie them up more tightly or securely - and it has been expressed as 'chains' for the sake of common comprehension.
E, tra i demoni, vi erano i tiranni che gli vennero asserviti, incatenati e incapaci di muoversi.
Il y a avait aussi parmi les démons qui lui étaient assujettis, des démons rebelles enchaînés incapables de se mouvoir avec liberté.
Ô Salomon, voici le don que Nous t’avons fait en guise de réponse à ce que tu Nous as demandé. Donnes-en à qui tu veux et prives-en qui tu veux, tu n’auras aucun compte à rendre à ce sujet.
“Salomón, este es Mi regalo que te concedí en respuesta a tu súplica. Así que otorga a quien quieras y priva a quien quieras, que no serás juzgado por ello”.
O Solomon, ito ay bigay Naming ibinigay Namin sa iyo bilang pagtugon sa hiniling mo sa Amin, kaya magbigay ka sa sinumang niloob mo at magkait ka sa sinumang niloob mo sapagkat hindi ka tutuusin sa pagbibigay o pagkakait.
“O Solomon, this is My gift which I granted you in response to what you asked of Me. So give whom you want and stop from whom you want, as I will not take you to account in your giving or holding back”.
O Suleymēn, questo è il nostro dono, che ti abbiamo concesso esaudendo la tua richiesta rivolta a Noi, dunque dona a chi vuoi e priva chi vuoi, non verrai interrogato su ciò che doni e ciò di cui privi.
Này hỡi Sulayman: "Đây là món quà TA đã đáp lại với những gì mà Ngươi cầu xin TA. Bởi thế, Ngươi được quyền phân phát hay giữ lại tùy ý Ngươi không sẽ bị tính sổ và hạch hỏi trong chuyện phân phát hay giữ lại."
Ey Süleyman! İşte sen bizden talep ettin ve biz de senin bu talebine icabet edip sana verdik. Artık sen de dilediğine ver ya da dilediğini bundan men et! Verme ve vermeme hususunda asla hesaba çekilmeyeceksin.
Wahai Sulaiman! Ini adalah pemberian Kami yang Kami berikan kepadamu sebagai jawaban atas permintaanmu. Silakan kamu memberi siapa yang kamu kehendaki dan menolak siapa yang kamu kehendaki karena kamu tidak akan dipermasalahkan manakala kamu memberi atau menolak.
Allah je rekao: “Ova golema, neograničena vlast poseban je Moj dar tebi, Sulejmane! Tražio si to u dovi, pa smo ti dali. Zato daruj kome hoćeš, a liši koga hoćeš, i znaj da nećeš odgovarati pred Allahom, džellešanuhu, ni zbog davanja ni zbog uskraćivanja!”
E, in verità, Suleymēn è uno di coloro che sono prossimi a Noi, e otterrà un buon destino, ovvero il Paradiso.
And Solomon is amongst the close ones with us, and he has a good return which he will return to, and it is Paradise.
Và quả thật, Sulayman là một trong những người cận kề ở nơi TA và ở nơi TA y có một nơi trở về tốt đẹp nhất, đó chính là Thiên Đàng.
Şüphesiz Süleyman bizim katımızda yakın olanlardandır. Ve onun döneceği güzel bir yer vardır, o da cennettir.
Sesungguhnya Sulaiman di sisi Kami termasuk orang-orang yang dekat, baginya tempat kembali yang baik, yaitu surga.
Salomón está entre los más allegados a Él, y le espera una generosa recompensa a la que volverá, el Paraíso.
Tunay na si Solomon sa ganang Amin ay talagang kabilang sa mga pinalapit at mayroon siyang kagandahan ng babalikang babalik siya roon, ang Paraiso.
Salomon est pour Nous du nombre des rapprochés et il habitera dans une demeure agréable lorsqu’il retournera auprès de Nous. Cette demeure est le Paradis.
Vjerovjesnika Sulejmana, alejhis-selam, čekaju u Džennetu, Kući vječnog zadovoljstva, predivno mjesto i visoke razine. On je bio Nama bliski rob.
Sjeti se, Božiji Poslaniče, dobrog čovjeka i vjerovjesnika Ejjuba, alejhis-selam, kad je zamolio Allaha: “Šejtan je bio uzrok da se razbolim, on me uznemirava i želi mi naštetiti!”
Ey Resul! Kulumuz Eyyûb'u da an. Hani Rabbi Allah'a yönelip dua ettiği zaman: "Doğrusu şeytan, bana eziyet edici bir yorgunluk verdi." dedi.
41- Kulumuz Eyyûb’u da hatırla! Hani o, Rabbine:“Şeytan, bana bitkinlik ve eziyet verdi”
diye seslenmişti.
42- “Ayağını yere vur! İşte hem yıkanacak, hem de içilecek soğuk bir su!”
43- Biz, ona tarafımızdan bir rahmet ve olgun akıl sahipleri için de bir öğüt olmak üzere aile
halkını ve onlarla birlikte bir o kadarını daha bağışladık.
44- (Ona dedik ki:)“Eline bir demet sap al da onunla (hanımına) vur ve yeminini bozma!”
Gerçekten Biz, onu sabırlı bulduk. O, ne güzel kuldu! Çünkü o, (Allah'a)
çokça yönelen biri idi.
41. Yani öğüt ve şeref sahibi bu Kitapta “kulumuz Eyyûb’u da” en güzel
şekli ile “hatırla” ve en güzel şekilde onu öv! Ona hastalık isabet etmiş ve o, bu sıkıntılara sabretmişti. Rabbinden başkasına şikâyet etmediği gibi O’ndan başkasına da sığınmamıştı.
“Hani o, Rabbine” başkasına değil de yalnızca O’na şikâyet ederek demişti ki: Rabbim “şeytan bana bitkinlik ve eziyet verdi”
yani bana yorgunluk, meşakkat ve sıkıntı verdi. Şeytan, bedenine musallat olmuş ve ona
üflemişti. Bunun neticesinde de vücudunda yaralar açılmış, arkasından da bu yaralar irin
tutmuştu. Alabildiğine sıkıntıya düşmüştü, aynı şekilde aile halkı ve malı da telef olup
gitmişti.
42. Ona:“Ayağını yere vur” denildi. Yani oradan
kendisi ile yıkanacağın, içeceğin bir su kaynasın ve böylelikle hastalığın ve seni rahatsız eden
hususlar senden uzaklaşıp gitsin diye ayağını yere vur!
O da denileni yapınca yorgunluğu ve sıkıntıları gitti, Yüce Allah ona şifa verdi.
43. “Biz ona tarafımızdan” kulumuz Eyyub’a sabrettiği için “bir rahmet” verdik; tarafımızdan dünyevî ve uhrevî bir mükâfat ile
rahmetimizden onu mükâfatlandırdık “ve olgun akıl sahipleri için de bir öğüt olmak üzere”
akıl sahipleri Eyyub’un durumunu hatırlayıp ibret alsınlar ve böylelikle sıkıntılara
sabredildiğinde Yüce Allah’ın, dünya ve âhirette bunun mükâfatını verdiğini ve bu durumdaki
kimsenin dua etmesi halinde duasını kabul ettiğini bilsinler diye “aile halkını”
bir görüşe göre Yüce Allah aile halkını diriltmiştir “ve onlarla birlikte bir o kadarını daha”
dünyada “bağışladık.” Yüce Allah, böylelikle onu zenginleştirdi ve ona
çok büyük miktarda mal verdi.
44. “(Ona dedik ki:) “Eline bir demet sap al da onunla vur ve yeminini bozma.”
Müfessirlerin dediğine göre o, hastalığı ve sıkıntısı esnasında bir sebepten ötürü hanımına
öfkelenmiş ve eğer Allah, kendisine şifa verecek olursa hanımına yüz sopa vuracağına dair yemin
etmişti. Yüce Allah da ona şifa vermişti. Ancak hanımı salih ve gerçekten ona iyilikte bulunan
birisi idi. O nedenle Yüce Allah, hem hanımına, hem de kendisine merhamet buyurdu ve ona içinde
yüz tane sap bulunan bir demet ile bir defa vurarak yemininin gereğini yerine getirmesi yönünde
fetva vermiş oldu.
“Gerçekten Biz onu” yani Eyyûb’u “sabırlı bulduk.” Onu pek büyük zorluklarla ve sıkıntılarla sınadık da o,
Allah rızası için bunlara sabretti. “O ne güzel kuldu!” Rahatlık
zamanında da zorluk zamanında da sıkıntılı zamanlarında da bolluk zamanlarında da ubûdiyetin
bütün mertebelerinde kemâle ermişti.
“Çünkü o, (Allah'a) çokça yönelen biri idi.”
Dinî ve dünyevî hususlarda Yüce Allah’a çokça yönelir, Rabbini çokça anar, O’na çokça dua eder,
O’nu çok severdi ve O’na yürekten bağlı idi.
Ayyub
Here Allah tells us about His servant and Messenger Ayyub (Job) and how He tested him. These tests afflicted his body, his wealth and his children, until there was no part of his body that was healthy except his heart. Then he had nothing left in this world which he could use to help him deal with his sickness or the predicament he was in, besides his wife, who retained her devotion to him because of her faith in Allah and His Messenger. She used to work for people as a paid servant, and she fed and served him (Ayyub) for nearly eighteen years. Before that, he was very rich and had many children, being well off in worldly terms. All of that had been taken away until he ended up being thrown into the city dump where he stayed all this time, shunned by relatives and strangers alike, with the exception of his wife -- may Allah be pleased with her. She did not leave him, morning and evening, except for when she was serving people, then she would come straight back to him. When this had gone on for a long time, and things had gotten very bad, and the time allotted by divine decree had come to an end, Ayyub prayed to the Lord of the worlds, the God of the Messengers, and said:
أَنِّى مَسَّنِىَ الضُّرُّ وَأَنتَ أَرْحَمُ الرَّاحِمِينَ
(Verily, distress has seized me, and You are the Most Merciful of all those who show mercy.) (21:83). And according to this Ayah:
وَاذْكُرْ عَبْدَنَآ أَيُّوبَ إِذْ نَادَى رَبَّهُ أَنِّى مَسَّنِىَ الشَّيْطَـنُ بِنُصْبٍ وَعَذَابٍ
(And remember Our servant Ayyub, when he invoked his Lord (saying): "Verily, Shaytan has afflicted me with distress and torment!") It was said that "distress" referred to bodily afflictions and "torment" referred to the loss of his wealth and children. Then the Most Merciful of those who show mercy responded to him, telling him to stand up and strike the ground with his foot. He did this, and Allah caused a spring of water to flow. He commanded him to wash in it, and all the pain and affliction in his body disappeared. Then He commanded him to strike the ground in a different place, and Allah caused another spring to flow, and Ayyub was commanded to drink from it. Then all his internal problems disappeared, and he became healthy again, inside and out. Allah says:
ارْكُضْ بِرِجْلِكَ هَـذَا مُغْتَسَلٌ بَارِدٌ وَشَرَابٌ
(Strike the ground with your foot. This is (a spring of) water to wash in, cool and a (refreshing) drink.) Ibn Jarir and Ibn Abi Hatim recorded that Anas bin Malik, may Allah be pleased with him, said, "The Messenger of Allah ﷺ said:
«إِنَّ نَبِيَّ اللهِ أَيُّوبَ عَلَيْهِ الصَّلَاةُ وَالسَّلَامُ لَبِثَ بِهِ بَلَاؤُهُ ثَمَانِيَ عَشْرَةَ سَنَةً، فَرَفَضَهُ الْقَرِيبُ وَالْبَعِيدُ، إِلَّا رَجُلَيْنِ كَانَا مِنْ أَخَصِّ إِخْوَانِهِ بِهِ، كَانَا يَغْدُوَانِ إِلَيْهِ وَيَرُوحَانِ، فَقَالَ أَحَدُهُمَا لِصَاحِبِهِ: تَعْلَمُ وَاللهِ لَقَدْ أَذْنَبَ أَيُّوبُ ذَنْبًا مَا أَذْنَبَهُ أَحَدٌ مِنَ الْعَالَمِينَ، قَالَ لَهُ صَاحِبُهُ: وَمَا ذَاكَ؟ قَالَ: مُنْذُ ثَمَانِيَ عَشْرَةَ سَنَةً لَمْ يَرْحَمْهُ اللهُ فَيَكْشِفَ مَا بِهِ، فَلَمَّا رَاحَا إِلَيْهِ لَمْ يَصْبِرِ الرَّجُلُ حَتْى ذَكَرَ ذَلِكَ لَهُ، فَقَالَ أَيُّوبُ عَلَيْهِ الصَّلَاةُ وَالسَّلَامُ: لَا أَدْرِي مَا تَقُولُ، غَيْرَ أَنَّ اللهَ عَزَّ وَجَلَّ يَعْلَمُ أَنِّي كُنْتُ أَمُرُّ عَلَى الرَّجُلَيْنِ يَتَنَازَعَانِ فَيَذْكُرَانِ اللهَ تَعَالَى، فَأَرْجِعُ إِلَى بَيْتِي فَأُكَفِّرُ عَنْهُمَا كَرَاهِيَةَ أَنْ يُذْكَرَ اللهُ تَعَالَى إِلَّا فِي حَقَ، قَالَ: وَكَانَ يَخْرُجُ إِلَى حَاجَتِهِ،فَإِذَا قَضَاهَا أَمْسَكَتِ امْرَأَتُهُ بِيَدِهِ حَتْى يَبْلُغَ، فَلَمَّا كَانَ ذَاتَ يَوْمٍ أَبْطَأَ عَلَيْهَا، فَأَوْحَى اللهُ تَبَارَكَ وَتَعَالَى إِلَى أَيُّوبَ عَلَيْهِ الصَّلَاةُ وَالسَّلَامُ أَن
ارْكُضْ بِرِجْلِكَ هَـذَا مُغْتَسَلٌ بَارِدٌ وَشَرَابٌ
فَاسْتَبْطَأَتْهُ (فَتَلَقَّتْهُ) تَنْظُرُ، فَأَقْبَلَ عَلَيْهَا وَقَدْ أَذْهَبَ اللهُ مَا بِهِ مِنَ الْبَلَاءِ وَهُوَ عَلَى أَحْسَنِ مَا كَانَ، فَلَمَّا رَأَتْهُ قَالَتْ: أَيْ بَارَكَ اللهُ فِيكَ، هَلْ رَأَيْتَ نَبِيَّ اللهِ هَذَا الْمُبْتَلَى، فَوَاللهِ عَلَى ذَلِكَ مَا رَأَيْتُ رَجُلًا أَشْبَهَ بِهِ مِنْكَ إِذْ كَانَ صَحِيحًا. قَالَ: فَإِنِّي أَنَا هُوَ، قَالَ: وَكَانَ لَهُ أَنْدَرَانِ: أَنْدَرٌ لِلْقَمْحِ وَأَنْدَرٌ لِلشَّعِيرِ، فَبَعَثَ اللهُ تَعَالَى سَحَابَتَيْنِ فَلَمَّا كَانَتْ إِحْدَاهُمَا عَلَى أَنْدَرِ الْقَمْحِ، أَفْرَغَتْ فِيهِ الذَّهَبَ حَتْى فَاضَ، وَأَفْرَغَتِ الْأُخْرَى فِي أَنْدَرِ الشَّعِيرِ حَتْى فَاض»
(Allah's Prophet Ayyub, peace be upon him, suffered for eighteen years from his affliction and was shunned by relatives and strangers alike, besides two men who were the closest of his brothers to him. They used to visit him every morning and every evening. One of them said to his companion, "You know, by Allah, that Ayyub committed a great sin which nobody in the world ever committed." His companion said, "Why are you saying that" He said, "For eighteen years he has been suffering and Allah has not had mercy on him and relieve his suffering." When he went to him the next morning, the (second) man could not wait to tell this to Ayyub. Ayyub, peace be upon him, said, "I do not know what you are talking about, but Allah knows if I passed by two men who were arguing and they mentioned the Name of Allah, I would go back home and offer expiation lest they had mentioned the Name of Allah in an improper manner. " Whenever he went out to answer the call of nature, when he finished, his wife would take his hand until he came back home. One day he took a long time, and Allah had revealed to Ayyub, (Strike the ground with your foot. This is (a spring of) water to wash in, cool and a (refreshing) drink.) She thought that he had taken too long, so she turned to look at him, and saw that Allah had taken away the afflictions he had been suffering, and he looked better than he had ever looked. When she saw him, she said, "May Allah bless you! Have you seen Allah's Prophet, the one who is sorely tested By Allah, I have never seen a man who looks more like him than you, if he were healthy." He said, "I am he." He had two threshing floors, one for wheat and one for barley. Allah sent two clouds, and when one of them reached the threshing floor of the wheat, it rained gold until it was full. The other rained gold on the threshing floor of the barley until it was full.) This is the wording of Ibn Jarir, may Allah have mercy on him. Imam Ahmad recorded that Abu Hurayrah, may Allah be pleased with him, said, "The Messenger of Allah ﷺ said:
«بَيْنَمَا أَيُّوبُ يَغْتَسِلُ عُرْيَانًا خَرَّ عَلَيْهِ جَرَادٌ مِنْ ذَهَبٍ فَجَعَلَ أَيُّوبُ عَلَيْهِ الصَّلَاةُ وَالسَّلَامُ يَحْثُو فِي ثَوْبِهِ، فَنَادَاهُ رَبُّهُ عَزَّ وَجَلَّ يَا أَيُّوبُ، أَلَمْ أَكُنْ أَغْنَيْتُكَ عَمَّا تَرَى قَالَ عَلَيْهِ الصَّلَاةُ وَالسَّلَامُ: بَلَى يَا رَبِّ، وَلَكِنْ لَا غِنى بِي عَنْ بَرَكَتِك»
(While Ayyub was bathing naked, locusts of gold fell upon him. Ayyub, peace be upon him, began gathering them in his garment. Then his Lord called to him, "O Ayyub, have I not made you so rich that you have no need of what you see" He, peace be upon him, said, "Yes, O Lord! But I cannot do without Your blessing!") This was only recorded by Al-Bukhari.
وَوَهَبْنَا لَهُ أَهْلَهُ وَمِثْلَهُمْ مَّعَهُمْ رَحْمَةً مِّنَّا وَذِكْرَى لاٌّوْلِى الاٌّلْبَـبِ
(And We gave him (back) his family, and along with them the like thereof, as a mercy from Us, and a reminder for those who understand.) Al-Hasan and Qatadah said, "Allah brought his family themselves back to life, and added others like them."
رَحْمَةً مِّنَّا
(as a mercy from Us,) means, in return for his patience, steadfastness, repentance, humility and constant turning to Allah.
وَذِكْرَى لاٌّوْلِى الاٌّلْبَـبِ
(and a reminder for those who understand.) means, for those who understand that the consequence of patience is a solution and a way out.
وَخُذْ بِيَدِكَ ضِغْثاً فَاضْرِب بِّهِ وَلاَ تَحْنَثْ
(And take in your hand a bundle of thin grass and strike therewith (your wife), and break not your oath.) Ayyub, peace be upon him, got angry with his wife and was upset about something she had done, so he swore an oath that if Allah healed him, he would strike her with one hundred blows. When Allah healed him, how could her service, mercy, compassion and kindness be repaid with a beating So Allah showed him a way out, which was to take a bundle of thin grass, with one hundred stems, and hit her with it once. Thus he fulfilled his oath and avoided breaking his vow. This was the solution and way out for one who had Taqwa of Allah and turned to Him in repentance. Allah says:
إِنَّا وَجَدْنَـهُ صَابِراً نِّعْمَ الْعَبْدُ إِنَّهُ أَوَّابٌ
(Truly, We found him patient. How excellent a servant! Verily, he was ever oft-returning in repentance (to Us)!) Allah praised and commanded him, saying,
نِعْمَ الْعَبْدُ إِنَّهُ أَوَّابٌ
(How excellent a servant! Verily, he was ever oft-returning in repentance (to Us)!) 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)
Ô Messager, rappelle-toi de Notre serviteur Job (`Ayyûb) qui dit en invoquant Allah: Satan m’a infligé un mal et une peine douloureuse.
Ingatlah -wahai Rasul- hamba Kami, Ayub, ketika dia berdoa kepada Tuhannya, "Sesungguhnya setan menimpakan kepadaku penyakit yang menyulitkan dan melelahkan.”
Commentary
The event relating to Sayyidna Ayyub (علیہ السلام) has been introduced here to comfort and prompt the Holy Prophet (علیہ السلام) ، so that he would also observe patience. This event has appeared with details in our commentary on Surah Al-Anbiya' (Ma’ ariful-Qur’ an, Volume V1). A few significant notes are being added here.
In the opening verse (41), it was said: مَسَّنِيَ الشَّيْطَانُ بِنُصْبٍ وَعَذَابٍ : (The Shaitan has inflicted weariness and pain upon me). Some early commentators have given details as to how the Shaitan had caused this affliction and pain. They say that the disease from which Sayyidna (علیہ السلام) suffered had overtaken him under the influence of the Shaitan. What happened was that once the angels praised Sayyidna Ayyub (علیہ السلام) in a manner that made the Shaitan envy him. He prayed to Allah Ta’ ala that he be given such control over his body, wealth and children that allowed him to do whatever he liked with him. Allah Ta’ ala too intended to test Sayyidna Ayyub (علیہ السلام) ، therefore, the Shaitan was given this right, and he made him suffer from this disease.
But, discerning commentators have refuted this story by saying that, in terms of the clear statement of the noble Qur'an, the Shaitan cannot gain control over the blessed prophets, therefore, it is not possible that he could have made him suffer from this disease.
Some others have explained the Shaitan having afflicted pain by saying that the Shaitan used to plant all sorts of scruples in the heart of Sayyidna Ayyub (علیہ السلام) while he was very sick which hurt him all the more. This is what he has mentioned here. But, the best explanation of this verse is what Maulana Ashraf Thanavi (رح) has given in Bayan-ul-Qur'an. This is being reproduced here from the Khulasa-e-Tafsir in Ma’ ariful-Qur'an:
'This affliction and pain, according to the saying of some commentators, is what Imam Ahmad has reported from Sayyidna Ibn ` Abbas ؓ in his Kitabu-z-zuhd, in which it has been stated that the Shaitan had once met the wife of Sayyidna Ayyub (علیہ السلام) in the guise of a physician during the days of his sickness. Since he had posed himself as a physician, she requested him to treat her husband. He agreed subject to the condition that once he got cured, she would tell him that she was the one who cured him, and assured her that he wanted no more in return. She mentioned this to Sayyidna Ayyub (علیہ السلام) . He said, "0 my simple wife, he was the Shaitan. Now, I solemnly resolve that, should Allah Ta’ ala make me get well again, I am going to beat you with one hundred sticks of branches.' So, he was particularly shocked that Shaitan had become so high-handed that he wanted to make his own wife say words that evidently amount to shirk, though they may not prove to be so if subjected to interpretation. Though, Sayyidna Ayyub (علیہ السلام) had made prayers for the removal of his affliction earlier as well, yet after this incident, he turned back to Him in plaint and prayer more fervently, and his prayer was answered: (Reported by Ahmad).
The nature of the ailment of Sayyidna Ayyub (علیہ السلام)
The Qur'an tells us only this much that Sayyidna Ayyub (علیہ السلام) was afflicted with a serious disease, but nothing was said about the nature of this disease. Even in Ahadith, no details about it have been reported from the Holy Prophet ﷺ . Nevertheless, from some reports attributed to the Sahabah, it appears that blisters had erupted all over his body, and people had put him off on a dirt-heap out of nausea. But, some discerning commentators have refused to accept these attributed reports as correct. They say that diseases can afflict the blessed prophets, but they are not made to suffer from such diseases as would make people nauseated with it. Hence, this sort of disease cannot be attributed to Sayyidna Ayyub (علیہ السلام) . Instead, they say, it was some common disease. Therefore, reports in which blisters have been attributed to Sayyidna Ayyub (علیہ السلام) or in which it has been said that he was put off on a dirt-heap are not trustworthy, neither in terms of the authenticity of the report, nor rationally (abridged from Ruh-ul-Ma’ ani and Ahkam-ul-Qur’ an).
Mensajero, recuerda a mi siervo Job cuando invocó a Al-lah, su Señor: “El demonio me afligió con un asunto agotador y tormentoso”.
Banggitin mo, O Sugo, ang lingkod Naming si Job nang dumalangin siya kay Allāh, ang Panginoon niya: "Tunay na ako ay pinatamaan ng demonyo ng isang bagay na nakapapagod at nagdudulot ng pagdurusa."
E rammenta – o Messaggero – il Nostro suddito Ayyūb, quando implorò il suo Dio: "In verità, Satana mi ha tentato riguardo una questione faticosa e dolorosa".
O Messenger, remember My servant Job when he called upon Allah, his Lord: “The satan has afflicted Me with a tiring and tormentful matter”.
"Dan ingatlah akan hamba Kami Ayyub ketika ia menyeru Rabbnya, 'Sesungguhnya aku diganggu setan
dengan kepayahan dan siksaan.' 'Hantamkanlah kakimu; inilah air yang sejuk untuk mandi dan
minum.' Dan Kami anugerahkan kepadanya keluarga-nya dan (Kami tambahkan)
kepada mereka sebanyak mereka pula, sebagai rahmat dari Kami dan pelajaran bagi orang-orang yang
mempunyai pikiran. Dan ambillah dengan tanganmu seikat, maka pukullah dengan itu dan janganlah
kamu melanggar sumpah. Se-sungguhnya Kami dapati dia seorang yang sabar. Dialah sebaik-baik
hamba. Sesungguhnya dia amat taat." (Shad: 41-44).
(41) Maksudnya, ﴾ وَٱذۡكُرۡ ﴿ "dan ingatlah" di dalam kitab suci yang penuh pelajaran ini, ﴾
عَبۡدَنَآ أَيُّوبَ ﴿ "akan hamba Kami Ayyub" , de-ngan sebaik-baik mengingat, dan pujilah dia dengan sebaik-baik pujian, yaitu pada saat ia ditimpa penyakit, lalu ia sabar atas pe-nyakit yang dideritanya; ia tidak mengeluh kepada selain Rabbnya dan tidak pula pernah kembali kecuali hanya kepadaNya. Maka ﴾
إِذۡ نَادَىٰ رَبَّهُۥٓ ﴿ "ia menyeru Rabbnya," seraya berdoa kepadaNya, bukan kepada selainNya ia mengadu, seraya mengatakan, Rabbku,﴾
أَنِّي مَسَّنِيَ ٱلشَّيۡطَٰنُ بِنُصۡبٖ وَعَذَابٍ ﴿ "sesungguhnya aku diganggu setan dengan
kepayahan dan siksaan." Artinya, dengan penyakit yang sangat menyusahkan, melelahkan, lagi
menyiksa. Setan berhasil menguasai jasadnya dan meniupnya hingga sekujur tubuhnya berkoreng lalu
bernanah sesudah itu, dan keadaannya pun makin parah, dan keluarga serta hartanya ikut binasa.
(42) Lalu dikatakan kepada beliau, ﴾ ٱرۡكُضۡ بِرِجۡلِكَۖ ﴿
"Hantamkan-lah kakimu." Maksudnya, pukullah tanah dengan kakimu agar ter-pancar sumber air
untukmu, dari situ kamu mandi dan minum, hingga mudarat dan penyakit sembuh dari badanmu. Nabi
Ayyub pun melakukannya dan hilanglah penyakit yang memudaratkan itu dari jasadnya dan Allah
menyembuhkannya.
(43) ﴾ وَوَهَبۡنَا لَهُۥٓ أَهۡلَهُۥ ﴿ "Dan Kami anugerahkan kepadanya keluarga-nya." Menurut suatu pendapat, Allah سبحانه وتعالى menghidupkan kembali mereka, ﴾
وَمِثۡلَهُم مَّعَهُمۡ ﴿ "dan (Kami tambahkan) kepada mereka sebanyak mereka pula" di dunia, kemudian Allah menjadikannya kaya dan mengaruniakan harta yang berlimpah kepadanya, ﴾
رَحۡمَةٗ مِّنَّا ﴿ "sebagai rahmat dari Kami" kepada hamba Kami Ayyub, karena ia telah sabar, maka Kami tetapkan bagian dari rahmat Kami padanya sebagai pahala yang segera di dunia dan nanti di akhirat, ﴾
وَذِكۡرَىٰ لِأُوْلِي ٱلۡأَلۡبَٰبِ ﴿ "dan pelajaran bagi orang-orang yang mempunyai pikiran."
Maksudnya, dan agar orang-orang yang berakal mengambil pelajaran dan ibrah dari kondisi Ayyub,
sehingga mereka mengetahui bahwa siapa saja yang sabar atas musibah, maka Allah سبحانه وتعالى
akan membalasnya dengan pahala dunia dan akhirat, dan Allah kabulkan doanya apabila ia berdoa.
(44) ﴾ وَخُذۡ بِيَدِكَ ضِغۡثٗا ﴿ "Dan ambillah dengan tanganmu seikat," maksudnya, seikat rumput, ﴾
فَٱضۡرِب بِّهِۦ وَلَا تَحۡنَثۡۗ ﴿ "maka pukullah dengan itu dan janganlah kamu melanggar sumpah." Para ahli tafsir mengata-kan, Ayyub dalam penderitaan dan sakitnya pernah marah ter-hadap istrinya karena beberapa persoalan, sehingga ia bersumpah kalau ia disembuhkan oleh Allah, niscaya ia akan mencambuk istrinya sebanyak 100 kali. Nah, setelah beliau disembuhkan oleh Allah, sedangkan istrinya sudah menjadi shalihah dan berbuat baik kepadanya –semoga Allah merahmati mereka berdua–, lalu Allah memerintahkan kepadanya agar menderanya dengan seikat yang berisi seratus batang rumput satu kali deraan saja, sehingga dengan demikian ia berarti telah melaksanakan sumpahnya dengan baik. ﴾
إِنَّا وَجَدۡنَٰهُ ﴿ "Sesungguhnya kami dapati dia," maksudnya, Ayyub, ﴾ صَابِرٗاۚ ﴿ "seorang yang sabar." yakni: Kami telah mengujinya dengan musibah besar, dan ia bersabar karena mencari ridha Allah سبحانه وتعالى. ﴾
نِّعۡمَ ٱلۡعَبۡدُ ﴿ "Dialah sebaik-baik hamba" yang telah menyempurnakan ting-katan-tingkatan ubudiyah pada saat kondisi senang dan susah, sulit dan lapang. ﴾
إِنَّهُۥٓ أَوَّابٞ ﴿ "Sesungguhnya dia amat taat," maksudnya, orang yang selalu kembali kepada
Allah dalam segala keperluan agama dan dunianya, banyak berdzikir, berdoa, mencintai dan
mengabdikan diri kepada RabbNya.
Và hãy nhớ lại - hỡi Thiên Sứ - có một bề tôi của TA tên là Ayyub, Y đã cầu xin Allah, Thượng Đế của Y rằng: "Quả thật, bề tôi đã bị lũ Shaytan quấy nhiễu đủ điều làm cho bề tôi mệt mỏi đau đớn về thể xác lẫn tinh thần."
Kami lalu memerintahkannya, “Hentakkanlah tanah dengan kakimu.” Dia pun menghentakkan kakinya ke tanah, lalu dari sana memancar air yang dia minum dan dia pakai mandi, sehingga penyakit dan kesulitan yang menimpanya pun hilang.
Entonces Al-lah le dijo: “Golpea el suelo con tu pie”. Así lo hizo, y luego brotó agua de él, que podía beber y utilizar para bañarse; luego, su aflicción y dolor desaparecieron.
Kaya nagsabi Kami sa kanya: "Magpukpok ka ng paa mo sa lupa." Kaya nagpukpok siya ng paa niya sa lupa at may bumukal para sa kanya mula rito na tubig na iniinuman niya at pinaliliguan niya kaya naaalis ang taglay niya na pinsala at kasakitan.
So I said to him: “Strike your foot on the ground”. So he struck his foot on the ground, then water sprung forth for him from it, which he would drink and bathe from and through it, his difficulty and pain would go.
Gli dicemmo: "Batti la terra con il tuo piede", e così colpì la terra con il suo piede e ne sorse acqua con la quale si dissetò e si lavò, e così venne liberato dalla fatica e dal male che lo affliggevano.
Và TA (Allah) phán bảo Y: "Ngươi hãy dùng chân của Ngươi giẫm lên mặt đất, Y lấy liền lấy chân giẫm mạnh lên mặt đất, thế là từ đó phún lên những mạch nước, Y lấy nước đó dùng để uống và tắm rữa. Bởi thế, những giọt nước đó đã tẩy sạch sẽ cho Y hết cơn bạo bệnh."
Ona: "Ayağınla yere vur!" dedik. Ayağıyla yere vurdu ve yerden kendisinden içilen ve yıkanılan bir pınar çıktı. Ona eziyet ve zarar veren her şey yok olup gitti.
Nous lui répondîmes: Frappe le sol de ton pied. Il s’exécuta et du sol jaillit une eau dont il but et se lava le corps. C’est alors que le mal dont il souffrait disparut.
Sveznajući je Allah zapovjedio vjerovjesniku Ejjubu, alejhis-selam, da udari nogom o zemlju, na jednom mjestu, nakon čega je tu provrla hladna, pitka voda koju je Ejjub, alejhis-selam, pio i njome se kupao. Bila je to ljekovita voda pomoću koje je Allah, džellešanuhu, izliječio ovog vjerovjesnika i otklonio njegovu nevolju.
Và TA đã đáp lại lời thỉnh cầu của Y, do đó TA chữa hết căn bệnh hiểm nghèo cho Y, TA ban cho gia đình Y được đoàn tụ sum vầy và TA ban thêm cho Y con cháu nhiều hơn nữa, một hồng ân của TA dành cho Y. Phần thưởng mà Y nhận được là do sự kiên nhẫn chịu đựng của Y và hình ảnh của Y chính là điều để TA nhắc nhở cho những ai có được đầu óc thông suốt biết kiên nhẫn chịu đựng và chắc sẽ nhận được một phần thưởng to lớn.
Entonces Al-lah respondió a su súplica y le quitó la aflicción que le afectaba, le concedió una familia y le otorgó hijos y nietos, como una misericordia y una recompensa por su paciencia, de modo que la gente de intelecto recuerde que el resultado de la paciencia es el descanso y la recompensa.
Kami mengabulkan doanya, mengangkat penyakit yang menimpanya, mengembalikan keluarganya, dan menambah anak-anak dan cucu-cucunya seperti yang hilang darinya sebagai rahmat dari Kami kepadanya dan balasan atas kesabarannya, dengan tujuan agar para pemilik akal yang lurus mengambil pelajaran bahwa akhir dari kesabaran adalah kemudahan dan pahala.
Job was one of the Israeli prophets who lived probably in the ninth century B.C. He was very rich, but, far from being lost in his riches, he used to pray to God and call people towards God. Some evil-minded people started saying that Job remembered God because he was blessed by God with so much wealth. In order to settle all argument God took away all His blessings from Job but he continued to be a sincere worshipper of God. He said, ‘It was God who gave and God has taken away. Glory be to the name of God.’ Even then, mischievous people were not silenced. They said that the real test would be if he suffered physical affliction and remained patient and grateful. To prove his sincerity, God made Job contract a serious skin disease; yet he remained the embodiment of patience and gratitude. When the process of convincing the people was complete, God caused a spring to come into existence for Job’s nourishment. By bathing in this spring, his body became healthy and, restoring him to his family, God gave him much more wealth.
Biz onun duasına icabet ettik ve ona zarar veren bütün şeyleri giderdik. Ona katımızdan bir rahmet olarak ehlini ve onlarla birlikte sayılarını arttırdığımız evlat ve torunlar bağışladık. Bunu sabrının karşılığı olarak verdik. Aklıselim olanların sabrın sonunda mutluluk ve mükâfatın olduğunu anlayıp öğüt almaları içindir.
Kaya tumugon Kami sa kanya at pumawi Kami sa taglay niya na pinsala. Nagbigay Kami sa kanya ng mag-anak niya. Nagdagdag Kami sa kanya sa kanila ng tulad nila na mga anak at mga apo bilang awa mula sa Amin sa kanya at bilang ganti sa kanya sa pagtitiis niya, at upang magsaalaala ang mga may pag-iisip na matimbang na ang kahihinatnan ng pagtitiis ay ang pagkaraos at ang gantimpala.
Lo esaudimmo e lo liberammo dal suo male, e gli concedemmo la sua famiglia e altrettanti figli e nipoti, per Misericordia da parte Nostra, come ricompensa per la sua pazienza. Che rammentino, coloro che hanno una mente acuta, che la conseguenza della pazienza è la provvidenza e la ricompensa.
So I responded to him and removed the difficulty he was affected by, and I gave him his family and added to them a like number of sons and grandsons, as a mercy from Me to him and a reward for his patience, and so that the people of superior intellect are reminded that the outcome of patience is ease and reward.
Nous l’exauçâmes alors et fîmes disparaître le mal dont il souffrait. Puis Nous lui donnâmes une famille et doublèrent le nombre de ses enfants et petits-enfants, par miséricorde de Notre part, comme rétribution pour sa patience et afin que les gens doués d’intelligence se rappellent que les fruits de la patience sont une issue favorable et une récompense.
Nakon toga, Plemeniti Allah uslišio je Ejjubovu, alejhis-selam, dovu i otklonio od njega bolest, te mu dao žena i mnogo djece, unuka i potomaka – kao dar jer je vjerovjesnik Ejjub, alejhis-selam, bio strpljiv i zadovoljan sudbinom. Allah je tako dao da u tome bude pouka uviđavnima da Allah, džellešanuhu, poslije teškoće i kušnje daje izlaz, olakšicu i nagradu.
In verse 44, it was said: خُذْ بِيَدِكَ ضِغْثًا (Take [ a bundle of ] thin twigs in your hand). This was said in the background when Sayyidna Ayyub (علیہ السلام) intended to fulfill the oath he had taken. But, as his wife had taken good care of him, and had done nothing to deserve being chastised (with one hundred strokes of some stick as sworn by him), Allah Ta’ ala, in His mercy, showed him the way-out as to how he could do it symbolically and still fulfill his oath (as in khulasa-e-Tafsir of Bayan-ul-Qur’ an).
Some issues relating to legal aspects of this event are being identified here.
Firstly: This event tells us that, should someone declare on oath that he or she would punish someone else to a count of one hundred strokes (using a small, thin, dry branch as beating stick) and then, rather applying one hundred strokes separately, he makes a bundle of all these branches and applies a single strike with it, the oath stands fulfilled. This was the reason why Sayyidna Ayyub (علیہ السلام) was asked to do so. This is also the ruling given by Imam Abu Hanifah. But, as says ` Allamah Ibn-ul-Humam, it is subject to two essential conditions: Firstly, each stick must have made contact with the body of the particular person lengthwise or widthwise. Secondly, it should have caused at least some pain. If the strokes were so light that they caused no pain, the oath will not be fulfilled. When Maulana Thanavi (رح) said in Tafsir Bayan-ul-Qur'an that the oath will not be fulfilled, he probably meant thereby the same thing, that is, if there is no pain at all, or one of the sticks fails to make contact with the body, the oath will not be fulfilled. Otherwise, Hanafi jurists have clearly said that, should the striking be accomplished subject to these two conditions, the oath is fulfilled. (Please see Fath-ul-Qadir, p. 137, v.4).
The Islamic Legal Status of Stratagems
Secondly: From this verse, we also learn that in order to sidetrack and remain unaffected by something inappropriate or reprehensible, should some legal stratagem be opted for, then, it becomes permissible (known as shar i hilah [ plural: hiyal ] as admissible in the Shari` ah of Islam). It is obvious that the essential requisite of the oath in this event of Sayyidna Ayyub (علیہ السلام) was that he should subject his blessed wife to full one hundred strokes to vacate his oath. But, his wife was innocent. She had taken remarkably good care of Sayyidna Ayyub (علیہ السلام) during the days of his suffering. Therefore, Allah Ta’ ala Himself prompted Sayyidna Ayyub (علیہ السلام) to take to a via media, a hilah or smart escape route (from his predicament), and also made it clear to him that his oath will not stand broken thereby. Therefore, this event provides an argument in favor of the justification of the device of hilah.
But, one should remember that such hiyal or stratagems become permissible only when they have not been reduced to an excuse for nullifying the objectives of the Shari` ah. And if the purpose of such hilah is to nullify the right of some genuine holder of right, or to make what is openly haram become halal for one's own person while the spirit of the prohibited act has been retained intact, then, such a hilah is absolutely impermissible. For instance, there are people who make a hilah to avoid having to pay Zakah. Just before the end of the year, they would pass on their wealth and property into the ownership of their wives. After some time, the wife passes it on into the ownership of her husband. And when the next year is about to close, the husband gifts it to the wife. This way no one remains obligated with the payment of Zakah. Since, doing something like this is an effort to nullify the objectives of the Shari` ah, therefore, it is haram (unlawful) - and perhaps, the curse of this stratagem might as well be more punishing than the curse that would fall as a result of the abandonment of Zakah. (Ruh-ul-Ma’ ani from al-Mabsut of Sarakhsi)
Resorting to an oath to do what is inappropriate
The third ruling that we come to know from this verse is: If someone utters an oath to do an act that is inappropriate or wrong or impermissible, the oath stands effectively concluded, and should it be broken, one will have to make amends and pay kaffarah (expiation). It is evident enough that, should there have been no kaffarah becoming due in that situation, Sayyidna Ayyub (علیہ السلام) would have not been asked to take to that hilah. But, along with it, one should also bear in mind that in the event one happens to have uttered an oath to do something inappropriate, then, the law of the Shari'ah is that the oath should be broken, and kaffarah should be paid. In a Hadith, the Holy Prophet ﷺ is reported to have said:
"A person who utters an oath, then he decides that doing otherwise is better, then he should invariably do what is better - and pay kaffrah for his oath."
Eyyûb, eşine kızdığı zaman ona yüz kırbaç vuracağı hakkında yemin etti. Biz de ona: "Ey Eyyûb! Eline bir demet sap al ve yeminini yerine getirmek için bununla vur! Etmiş olduğun bu yeminini bozma!" dedik. Eline bir demet sap aldı ve onunla eşine vurdu. Şüphesiz biz onu imtihan ettiğimiz hususta sabreden bir kimse bulduk. O ne güzel bir kuldu! Gerçekten o, Allah'a çok yönelen ve tövbe eden bir kimse idi.
Cuando Job se enojó con su esposa, juró que la azotaría un centenar de veces, así que le dije: “Job, toma un manojo de hierbas en la mano y golpéala con él, para cumplir tu juramento. Y no romper así el juramento que has hecho”. Así que tomó un manojo de hierbas y la golpeó con él. Vi que fue paciente en lo que le había afligido. Qué excelente siervo fue. Él se volvía a Al-lah en todo momento.
Quando Ayyūb si arrabbiò con sua moglie, giurò di picchiarla con cento frustate, e gli dicemmo: "Prendi, o Ayyūb, un fascio d'erba e colpiscila con quello per espiare il tuo giuramento, così da non tradire il giuramento che hai fatto. Prendi un fascio d'erba e colpiscila con quello". In verità, trovammo che fu paziente nella Nostra tentazione: che eccellente suddito egli era! In verità, egli tornava sempre ad Allāh e si affidava sempre a Lui.
Nang nagalit si Job sa maybahay niya saka sumumpa siya na papaluin niya ito ng isandaang hagupit, nagsabi Kami: "Kumuha ka, O Job, gamit ng kamay mo ng isang bungkos ng mga tangkay saka paluin mo siya gamit nito bilang pagtupad sa sumpa mo. Huwag kang sumira sa sumpa mo na sinumpaan mo." Kaya kumuha siya ng isang bungkos ng mga tangkay saka pinalo niya ang maybahay gamit nito. Tunay na Kami ay nakatagpo sa kanya na nagtitiis sa isinubok Namin sa kanya. Kay inam siya bilang lingkod! Tunay na siya ay madalas sa pagbabalik at pagsisisi kay Allāh.
Ketika Ayub marah kepada istrinya, dia bersumpah untuk memukulnya sebanyak seratus cambukan, Kami berfirman kepadanya, “Wahai Ayub! Ambillah seikat lidi pelepah kurma dan pukullah istrimu dengannya untuk memenuhi sumpahmu dan agar kamu tidak melanggar sumpah yang telah kamu ucapkan.” Lalu dia pun melakukannya. Sesungguhnya Kami mendapati Ayub adalah orang yang sabar menghadapi apa yang Kami ujikan kepadanya. Sebaik-baik hamba adalah Ayub karena dia banyak kembali dan bertobat kepada Allah.
Svemogući Allah zapovjedio je Ejjubu, alejhis-selam, da uzme snop od 100 tankih grana i da njime udari svoju suprugu, da na taj način izvrši svoju zakletvu pa da to bude (ublažena) zamjena za stotinu udaraca. Ejjub, alejhis-selam, bio je strpljiv i odan Allahu, i bio je zadovoljan Njegovom odredbom. Ejjub bijaše divan Božiji rob, bogobojazan, poslušan, mnogo se kajao.
When God makes someone an example for the sake of religion and he surrenders himself to God without any reservation, God restores to him more than what was taken away from him during his period of trial.
Lorsque Job fut en colère contre son épouse, il fit le serment qu’il allait lui infliger cent coups de fouet mais Nous lui dîmes: Ô Job, prends un faisceau de brindilles et frappe-la avec, afin de ne pas commettre de parjure. Il obéit et Nous le trouvâmes patient dans l’épreuve que Nous lui avons fait subir. Quel bon serviteur qui se repentait souvent à Allah.
Khi Ayyub nổi giận với vợ của Y, Y đã thốt lên lời thề với TA rằng Y sẽ đánh vợ của Y một trăm roi. TA phán bảo Y: "Ngươi - hỡi Ayyub - hãy cầm lấy trong tay của mình một bó lá cây, dùng nó để đánh nữ ta bởi lời thề Ngươi đã thốt và chớ phạm lời thề." Quả thật, TA thấy Y - Ayyyub - là một người rất kiên nhẫn chịu đựng trên sự thử thách của TA dành cho Y, Y quả là một bề tôi ưu việt nhất bởi vì Y luôn hằng quay đầu sám hối với Allah.
When Job became angry with his wife, he swore an oath he will lash her a hundred times, so I said to him: “O Job, take a bunch of stalks in your hand and hit her with them, to fulfil your oath. And do not break the oath you made”. So he took a bunch of stalks and hit her with them. I found him to be patient in what I afflicted him with. What an excellent servant he was. He would turn to Allah abundantly.
Ô Messager, rappelle-toi de Nos serviteurs que Nous avons élus et de Nos messagers que Nous avons envoyés: Abraham, Isaac et Jacob. Ils étaient doués de force dans leur obéissance à Allah et la recherche de Son agrément. Ils étaient également dotés d’une sincère clairvoyance qui leur faisait suivre la vérité.
Ey Resul! Seçtiğimiz kullarımız ve gönderdiğimiz resullerimiz İbrahim, İshak ve Yakup'u da an. Onlar, Yüce Allah'a itaatte ve rızasını aramada güç sahibi kimselerdi. Aynı zamanda hak hususunda da sadakat ve basiret sahibi kimselerdi.
The Chosen and the Best among the Prophets
Allah tells us about the virtues of His servants the Messengers and His Prophets:
وَاذْكُرْ عِبَادَنَآ إِبْرَهِيمَ وَإِسْحَـقَ وَيَعْقُوبَ أُوْلِى الاٌّيْدِى وَالاٌّبْصَـرِ
(And remember Our servants, Ibrahim, Ishaq, and Ya`qub, Ulil-Aydi wal-Absar.) meaning, righteous deeds, beneficial knowledge, strength in worship and insight. `Ali bin Abi Talhah reported that Ibn `Abbas, may Allah be pleased with him, said:
أُوْلِى الاٌّيْدِى
(Ulil-Aydi) "Of great strength and worship;
وَالاٌّبْصَـرُ
(wal-Absar) means, understanding of the religion." Qatadah and As-Suddi said, "They were given strength in worship and understanding of the religion."
إِنَّآ أَخْلَصْنَهُمْ بِخَالِصَةٍ ذِكْرَى الدَّارِ
(Verily, We did choose them by granting them the remembrance of the Abode.) Mujahid said, "This means: We made them strive for the Hereafter, and there is nothing else for them besides that." As-Suddi also said, "The remembrance of the Hereafter and striving for it." Malik bin Dinar said, "Allah removed the love of this world from their hearts, and singled them out for land remembrance of the Hereafter." Qatadah said, "They used to remind the people about the Abode of the Hereafter and to strive for it."
وَإِنَّهُمْ عِندَنَا لَمِنَ الْمُصْطَفَيْنَ الاٌّخْيَارِ
(And they are with Us, verily, of the chosen and the best!) means, they are among those who have been elected and chosen, and they are the best and the chosen ones.
وَاذْكُرْ إِسْمَـعِيلَ وَالْيَسَعَ وَذَا الْكِفْلِ وَكُلٌّ مِّنَ الاٌّخْيَارِ
(And remember Isma`il, Al-Yasa`, and Dhul-Kifl, all are among the best.) We have already discussed their characteristics and stories in detail in Surat Al-Anbiya', may peace be upon them, and there is no need to repeat it here.
هَـذَا ذِكْرُ
(This is a Reminder) means, a reminder to those who will be reminded. As-Suddi said, "This means the Holy Qur'an."
Allahov Poslaniče, spomeni dobre Božije robove i vjerovjesnike iskrene: Ibrahima, Ishaka i Jakuba, koji su bili odani dragom Allahu, i koji činjahu djela koja On voli. Oni su bili uviđavni i postojani u istini.
"Dan ingatlah hamba-hamba Kami: Ibrahim, Ishaq dan Ya'qub yang mempunyai
kekuatan yang besar dan ilmu-ilmu yang tinggi. Sesungguhnya Kami telah menyucikan mereka dengan
akhlak yang tinggi, yaitu selalu mengingatkan kepada negeri akhirat. Dan sesungguhnya mereka
pada sisi Kami benar-benar termasuk orang-orang pilihan yang baik." (Shad: 45-47).
(45) Allah سبحانه وتعالى berfirman, ﴾ وَٱذۡكُرۡ عِبَٰدَنَآ ﴿ "Dan ingatlah hamba-hamba Kami" yang menuluskan ibadah kepada Kami, dengan ingatan yang baik, (yaitu) ﴾ إِبۡرَٰهِيمَ ﴿ "Ibrahim," al-khalil, ﴾ وَ﴿ "dan" putranya ﴾
إِسۡحَٰقَ ﴿ "Ishaq" dan putranya, ﴾ وَيَعۡقُوبَ أُوْلِي ٱلۡأَيۡدِي
﴿ "Ya'qub yang mempu-nyai kekuatan," maksudnya, kekuatan dalam beribadah kepada Allah سبحانه وتعالى, ﴾
وَٱلۡأَبۡصَٰرِ ﴿ "dan ilmu-ilmu yang tinggi," pemahaman yang benar tentang Agama Allah. Allah
menyifati mereka dengan ilmu yang bermanfaat dan amal shalih yang banyak.
(46) ﴾ إِنَّآ أَخۡلَصۡنَٰهُم بِخَالِصَةٖ ﴿ "Sesungguhnya Kami telah menyucikan mereka dengan akhlak yang tinggi," yang agung dan keunggulan yang besar, yaitu, ﴾
ذِكۡرَى ٱلدَّارِ ﴿ "selalu mengingatkan kepada negeri akhirat." Kami telah menjadikan ingat
selalu kepada negeri akhirat terus ada dalam hati mereka dan beramal untuknya dalam kebanyakan
waktu. Ikhlas dan selalu merasa diawasi Allah menjadi ciri mereka yang abadi. Dan Kami jadikan
mereka sebagai peringatan akan negeri akhirat, kondisi dan perihal mereka dapat diambil
pelajaran-nya oleh orang yang mau mengambil pelajaran, dan mereka dapat dijadikan sebagai ibrah
(suri teladan) oleh orang-orang yang mau meneladani.
(47) ﴾ وَإِنَّهُمۡ عِندَنَا لَمِنَ ٱلۡمُصۡطَفَيۡنَ ﴿ "Dan sesungguhnya mereka pada sisi Kami benar-benar termasuk orang-orang pilihan," yaitu orang-orang yang dipilih oleh Allah di antara manusia-manusia pilihanNya, ﴾
ٱلۡأَخۡيَارِ ﴿ "yang baik," yaitu yang memiliki segala sifat mulia dan amal yang istiqamah.
Ingatlah -wahai Rasul- hamba-hamba Kami yang telah Kami pilih dan para rasul Kami yang Kami utus, yaitu Ibrahim, Ishak, dan Yakub. Mereka adalah orang-orang yang kuat dalam menaati Allah dan mencari rida-Nya dan orang-orang berilmu yang jujur dalam kebenaran.
O Messenger, remember My servants I chose and the messengers I sent: Abraham, Isaac and Jacob. They were people of strength in Allah’s obedience and seeking His pleasure, and they were people of true insight into the truth.
Mensajero, recuerda a Sus siervos a quienes Él eligió y a los mensajeros que envió: Abraham, Isaac y Jacob. Eran personas de fortaleza en cuanto a la obediencia hacia Al-lah y que buscaban Su complacencia. Eran personas que comprendían la verdad de forma genuina.
Và Ngươi - hỡi Thiên Sứ - hãy nhớ lại đám bầy tôi của TA, những người mà TA đã tuyển chọn làm những vị Thiên Sứ của TA như: Ibrahim, Is-haaq và Ya'qub. Quả thật, họ là những người có ý trí kiên cường trong việc tuân phục Allah, họ là những người luôn làm cho Ngài hài lòng về họ và họ luôn có một cái nhìn sâu sắc thấu đáo về điều Chân Lý.
Banggitin mo, O Sugo, ang mga lingkod Naming hinirang Namin at mga sugo Naming isinugo Namin na sina Abraham, Isaac, at Jacob. Sila noon ay mga tagataglay ng lakas sa pagtalima kay Allāh at paghahanap ng pagkalugod Niya. Sila noon ay mga tagataglay ng tapat na katalusan sa katotohanan.
Rammenta, o Messaggero, i Nostri sudditi messaggeri che abbiamo prescelto e che abbiamo inviato: Ibrāhīm, Is'ħāǭ e Ya'ǭūb: essi erano saldi nell'obbedienza ad Allāh e nella ricerca del Suo compiacimento: erano persone che vedevano chiaramente la Retta Via.
Commentary
The expression: أُولِي الْأَيْدِي وَالْأَبْصَارِ(translated as: men of strength and men of vision) literally means 'owners or possessors of hands and eyes.' The sense is that they devoted their physical and intellectual energies in remaining obedient to Allah Ta’ ala. When this is said, a hint is being released to the fact that the real end use of human body parts is no other but that they are spent or utilized in obedience to the Divine commands, and the those parts of the body that are not utilized in it, their existence or non-existence remains equal.
45- Güç ve basiret sahibi kullarımız olan İbrahim, İshak ve Yakub’u da an!
46- Biz, onları hususi bir özellikle seçip ihlâsa erdirmiştik ki bu özellik daima ahiret yurdunu
hatırlamaktır.
47- Şüphesiz onlar katımızda seçkin ve hayırlı kimselerdendirler.
45. Yüce Allah, buyuruyor ki:“Güç” yani Yüce Allah’a ibadet hususunda güç sahibi, Allah’ın dini hususunda da “basiret sahibi kullarımız olan İbrahim”
Halilullah ile oğlu “İshak ve” onun oğlu “Yakub’u da” güzel bir şekilde
“an!”
Böylece Yüce Allah, onları hem faydalı ilme sahip olmak, hem de çokça salih amel işlemekle
nitelendirmektedir.
46. “Biz onları hususi” pek büyük ve oldukça muazzam “bir özellikle seçip ihlâsa erdirmiştik ki bu özellik daima ahiret yurdunu hatırlamaktır.”
Âhiret yurdunu hatırlamayı onların kalplerine yerleştirdik ve en seçkin vakitlerde onun için
amelde bulunmalarını sağladık. İhlâs ve Allah’ın gözetimi altında olma bilinci, onların daimi
vasfı idi.
Ayrıca kendileri de âhiret yurdunu hatırlamanın bir sebebidirler. Öğüt alan kimseler, onların
hallerini düşünerek öğüt alır ve ibret almak isteyenler de onlar vasıtası ile ibret alırlar.
Ayroca onlar, en güzel şekilde anılan kimselerdir.
47. “Şüphesiz onlar katımızda” Allah’ın en seçkin kulları arasından
seçmiş olduğu “seçkin ve” güzel ahlâk sahibi, dosdoğru ameller işleyen “hayırlı kimselerdendirler.”
Concedemmo loro qualcosa di speciale riservato loro, ovvero rinsaldare i loro cuori nel rammentare spesso l'Aldilà e di prepararsi ad esso compiendo opere buone e invitare la gente ad impegnarsi per raggiungerlo.
Quả thật, TA đã chọn lấy họ vì tấm lòng của họ luôn hướng tới ngôi nhà ở Ngày Sau (Thiên Đàng). Họ luôn chuẩn bị cho ngôi nhà đó bằng cách làm những điều thiện phước và kêu gọi mọi người cùng nhau làm việc thiện.
I favoured them with a special favour I chose them with, which was filling their hearts with the remembrance of the abode of the Afterlife, preparing for it through good actions and calling people towards acting for it.
Njih je Allah, džellešanuhu, odlikovao posebnom vrlinom, a to je da uvijek imaju na umu Ahiret, da nikad ne zaboravljaju polaganje računa, pa su se pripremali za Dan ustanuća i ljude pozivali da se pripremaju za to.
Tunay na Kami ay nagmagandang-loob sa kanila dahil sa isang nakalaang inilaan Namin sa kanila. Ito ay ang pagpupuno sa mga puso nila ng pag-aalaala sa tahanang pangkabilang-buhay at paghahanda para roon sa pamamagitan ng gawang maayos at pag-aanyaya sa mga tao tungo sa paggawa para roon.
Concern for 'Akhirah is a distinct attribute of the noble prophets
The word 'home' in the statement: ذِكْرَى الدَّارِ (remembering the [ eternal ] Home [ in the Hereafter ]- 38:46) refers to the 'Akhirah, (the Hereafter, the life-to-come). Instead of using the word: 'Akhirah, the text has used the word: الدَّارِ (ad-dar: home) whereby it has warned human beings that they must take 'Akhirah as their real Home, and make the concern for it the basis for whatever they think and do. Right from here, we also come to know that the concern for 'Akhirah further sharpens and furbishes one's intellectual and physical faculties (helping it to flourish in an essentially true perspective). Hence, the view of some atheists that such concern blunts human faculties is baseless.
Nous leur avons fait la faveur spécifique d’emplir leur cœur du rappel de l’au-delà et de les préparer à rejoindre cette demeure en accomplissant de bonnes œuvres et en appelant les gens à en accomplir.
Şüphesiz biz onlara özel bir ihsanda bulunduk. O da kalpleri daima ahiret yurdunu hatırlayan, ona salih ameller ile hazırlanan ve insanları da ahiret için amel etmeye davet eden ihlâslı kimseler kıldık.
Sesungguhnya Kami memberi mereka nikmat yang khusus bagi mereka, yaitu menghidupkan hati mereka dengan mengingat alam akhirat dan mempersiapkan diri untuknya melalui amal saleh dan dakwah kepada manusia untuk beramal demi alam akhirat.
Al-lah les concedió un favor especial con el que los eligió. Llenó sus corazones con el recuerdo de la morada del Más Allá, preparándolos a través de buenas obras y llamando a la gente a su mensaje.
Và quả thật, đối với TA họ chắc chắn là những người ưu tú trong việc phục tùng TA và là đám bầy tôi trung thành của TA được TA lựa chọn để gánh vác sứ mạng cho TA và đi truyền bá bức thông điệp của TA đến nhân loại.
Tunay na sila, sa ganang Amin, ay talagang kabilang sa hinirang Namin sa pagtalima sa Amin at pagsamba sa Amin. Pinili Namin sila para sa pagdadala ng pasugo Namin at pagpaparating nito sa mga tao.
Şüphesiz biz, onları bize ibadet ve itaat etmeleri için katımızda seçkin kıldık. Bizim risaletimizi taşımaları ve insanlara tebliğ etmeleri için seçtik.
Ed essi, presso di Noi, sono i prescelti per la Nostra obbedienza e adorazione, e li abbiamo scelti per portare il Nostro messaggio e comunicarlo alla gente.
Pour Nous, ils sont du nombre de ceux que Nous avons élus pour Nous obéir et Nous adorer. Nous les avons, en effet, choisis afin qu’ils portent Notre Message et le transmettent aux gens.
And they were with Me amongst those I chose for My obedience and worship, and whom I selected to bear My message and convey it to the people.
Sesungguhnya mereka di sisi Kami termasuk hamba-hamba yang Kami pilih untuk mereka menaati Kami dan beribadah kepada Kami. Kami memilih mereka untuk mengemban risalah Kami dan menyampaikannya kepada manusia.
Ellos estaban entre aquellos a quienes eligió para Su obediencia y adoración, y a quienes eligió para llevar Su mensaje y transmitirlo a la gente.
Mi smo njih odlikovali da Nam budu poslušni i samo Nas obožavaju, te smo ih izabrali za to da nose emanet dostavljanja objave.
48- İsmail’i, Elyesa’ı ve Zülkifl’i de an! Hepsi de hayırlı kimselerdendi.
48. Yani bu peygamberleri de en güzel şekilde an, en güzel övgülerle öv! Çünkü onların her biri,
Yüce Allah’ın insanlar arasından seçtiği hayırlı kimselerdi. Allah, onları amel, ahlâk, övülmeye
değer sıfatlar ve dosdoğru hasletlerin en mükemmeli ile seçkin kılmıştı.
Profeta, recuerda a Ismael, el hijo de Abraham, y recuerda a Eliseo y a Dhul Kifl, y elógialos como se lo merecen. Todos estos fueron elegidos y seleccionados por Al-lah.
Ingatlah -wahai Nabi- Ismail bin Ibrahim, Ilyasak, dan Zulkifli. Sanjunglah mereka dengan sanjungan terbaik karena mereka memang laik mendapatkannya. Mereka semuanya termasuk orang-orang terpilih lagi istimewa di sisi Allah.
Sjeti se, Allahov Poslaniče, dobrih ljudi i vjerovjesnika iskrenih: Isma'ila, Ibrahimova sina, zatim El-Jese'a i Zul-Kifla, čiji se životopis s užitkom spominje! Svi su oni bili dobročinitelji i uviđavni; njih je Allah, džellešanuhu, odabrao za dostavljanje poslanice i podario im je najljepše odlike.
Ô Messager, rappelle-toi d’Ismaël fils d’Abraham, d’Elisée (Alyasa’), de Dhû al-Kifl et fais leur éloge car ils le méritent. Tous ont été élus et choisis par Allah
"Dan ingatlah akan Ismail, Ilyasa', dan Dzulkifli. Semuanya termasuk orang-orang yang paling
baik. Ini adalah pelajaran." (Shad: 48-49).
(48) Maksudnya, ingatlah para nabi itu dengan sebaik-baik mengingat, dan
pujilah mereka dengan sebaik-baik pujian, karena masing-masing mereka termasuk manusia-manusia
pilihan, yang dipilih oleh Allah di antara manusia, dan Allah memilihkan untuk mereka
kondisi-kondisi terbaik berupa amal-amal perbuatan, akhlak, sifat-sifat terpuji dan sikap-sikap
yang lurus.
Ey Peygamber! İbrahim'in oğlu İsmail'i, Elyesa'yı ve Zülkifl'i de an. Onlara en iyi övgülerle sena et. Çünkü onlar bunu hak etmektedirler. Onların hepsi Allah katında iyi ve seçkinlerdendi.
E rammenta – o Profeta النّبي – Ismā'īl إسماعيل figlio di Ibrāhīm إبراهيم, e rammenta Alyias'a اليسع, e rammenta Dhal-Kiflذا الكفل, ed elogiali, poiché lo meritano. E tutti coloro che sono stati scelti da Allāh sono i prescelti.
Banggitin mo, O Propeta, si Ismael na anak ni Abraham, banggitin mo si Eliseo, at banggitin mo si Dhulkifl. Magbunyi ka sa kanila ng pinakamagandang pagbubunyi sapagkat sila ay mga karapat-dapat para rito. Lahat ng mga ito ay kabilang sa mga pinili, na mga hinirang sa ganang kay Allāh.
Và hãy nhớ lại - hỡi Thiên Sứ - Isma'il con trai của Ibrahim, Al-Yasa' (Elisha) và Zdul-kifl, họ là những người đáng được khen ngợi. Bởi vì tất cả họ là những người ưu tú được Ngài lựa chọn.
For which special assignment does God choose messengers from amongst human beings? The special mission of prophets entails that they make men aware of the fact that their real destination is the Hereafter, and that they should prepare themselves for it. This is the most crucial problem for man, one which warrants utter seriousness.
O Prophet, remember Ishmael, the son of Abraham, and remember Elisha, and remember Dhul-Kifl, and praise them well as they deserve it. And all of these were amongst the chosen and selected in Allah’s sight.
The Prophet: (al-Yasa`: Elisha) (علیہ السلام)
In verse 48, it was said: وَالْيَسَعَ (and [ remember ] al-Yasa`). Sayyidna al-Yasa (علیہ السلام) is a prophet from among the prophets of Bani Isra'il, peace be upon them all. He has been mentioned in the Qur'an only at two places, once in Surah Al-An` am and then, here in Surah Sad. No details have been mentioned at any of the two places, rather his name appears there as part of a list of the blessed prophets.
Historical chronicles report that he is a cousin of Sayyidna Ilyas (علیہ السلام) and was his deputy. He lived in his company and was made a prophet after him. Details about him appear in the Bible, the Book of Kings I, Chapter 19, and Kings II, Chapter 2, and elsewhere. There he has been mentioned by the name of اِلِیشَع بن سافط (Elisha son of Safit).
Il fatto di menzionarli elogiandoli è cosa buona nel Corano, e, in verità, i devoti che obbediscono agli ordini di Allāh e che rispettano i Suoi divieti otterranno un buon destino nell'Ultima Dimora.
49- Bu, bir hatırlatmadır. Şüphe yok ki takvâ sahipleri için güzel bir dönüş yeri vardır.
50- (O da) kapıları kendileri için açılmış olan Adn cennetleridir.
51- Onlar orada (tahtlarına) yaslanırlar ve (hizmetçilerinden)
pek çok meyve ve içecek isterler.
52- Yanlarında bakışlarını yalnızca eşlerine çevirmiş/eşlerinin bakışlarını üzerlerinde toplamış
yaşıt (huriler) vardır.
53- İşte bu (nimetler), hesap günü için size vaat edilenlerdir.
54- İşte bu, bizim bitmez tükenmez rızkımızdır.
49.
“Bu” Yani bu seçkin peygamberlere ve onların güzel vasıflarına dair anlatılanlar “bir hatırlatmadır.”
Onlar, şanı yüce, üstün ve şerefli bu Kur’ân-ı Kerîm’de anılmış, hatırlanmışlardır. Öğüt alanlar
onların durumları ile öğüt alır. Güzel örneklere uymak isteyen kimseler, onların övülmeye değer
vasıflarına uyarlar. Bu anma sayesinde Yüce Allah’ın onlara lütfetmiş olduğu tertemiz vasıfları
ve insanlar arasında yaydığı namları bilinmiş olur.
İşte bu, anma/hatırlama çeşitlerinden biridir. Yani hayırlı kimselerin hatırlanmasıdır. Bu
anma/hatırlama çeşitlerinden birisi de iyi kimselerle kötü kimselerin görecekleri karşılıkların
hatırlanmasıdır. Bundan dolayı Yüce Allah şöyle buyurmaktadır:
“Şüphe yok ki takvâ sahipleri için” erkek olsun kadın olsun
emirlerine uymak ve yasaklarından sakınmak sureti ile Rablerinden korkup sakınan kimseler için
“güzel bir dönüş yeri vardır.”
Daha sonra bu dönüş yerini etraflı bir şekilde açıklamak üzere Allah şöyle buyurmaktadır:
İşte bu, anma/hatırlama çeşitlerinden biridir. Yani hayırlı kimselerin hatırlanmasıdır. Bu
anma/hatırlama çeşitlerinden birisi de iyi kimselerle kötü kimselerin görecekleri karşılıkların
hatırlanmasıdır. Bundan dolayı Yüce Allah şöyle buyurmaktadır:
50. Bu cennetin konaklarının ve meskenlerinin kapıları kendileri için açılmış olacaktır.
Kendileri, açma ihtiyacını bile duymayacaklardır. Aksine orada kendilerine hizmet edilecek.
Adn cennetleri, sürekli kalınacak cennetler demektir. O cennetlerde bulunanlar, başka bir yere
gitmek istemeyeceklerdir. Çünkü o cennetlerin mükemmelliği ve nimetlerinin kemali hatırlarına
böyle bir şey getirmeyeceği gibi kendileri de oradan çıkmayacaklar ve çıkarılmayacaklardır.
İşte bu da onların tam bir güven ve huzur içerisinde olacaklarına, Adn cennetlerinde kapılarının
kapanmasını gerektirecek hiçbir şey bulunmayacağına delildir.
51. “Onlar orada” süslü tahtlara ve dayalı döşeli mekanlara “yaslanırlar ve (hizmetçilerinden) pek çok meyve ve içecek isterler.”
Hizmetçilerine canlarının çektiği, gözlerinin zevk alacağı meyve ve içecek türünden her bir şeyi
getirmelerini emrederler. Bu da oradaki nimetlerin, rahat ve huzurun kemaline, zevklerin en
mükemmel şekilde olacağına delildir.
52. “Yanlarında” onlara eş olarak verilecek olan hûrilerden “bakışlarını yalnızca eşlerine çevirmiş/eşlerinin bakışlarını üzerlerinde toplamış.”
Hem kendileri sadece eşlerine bakar, hem de eşleri yalnız kendilerine bakar. Çünkü hepsi de çok
güzeldir. Her biri diğerini sever, ondan başkasına göz dikmez. Kimse eşinin yerine bir başkasını
istemez. Onun yerinde bir başkasının olmasını arzu etmez. Bunlar “yaşıt” ve gençlik yaşının en
mutedili, en güzeli ve en tatlısı olan bir yaştadırlar
53. “İşte bu” ey takvâ sahipleri! Salih amellerinizin karşılığı olmak üzere “hesap günü için size vaat edilenlerdir.”
54. “İşte bu” nimet yurdunun sakinlerine ihsan ettiğimiz “bizim bitmez tükenmez rızkımızdır.”
Ardı arkası kesilmez. Aksine o, bütün vakitlerde var olacak ve her an artıp duracaktır. Keremi
sonsuz, çok şefkatli, pek merhametli son derece cömert, lütfu geniş, hiçbir kimseye muhtaç
olmayan, her türlü hamde layık, Latif, Rahman, mutlak egemen, Celil, Cemil, pek lütufkar, göz
kamaştırıcı ihsanların sahibi, nimetleri sayılamayacak, iyiliğinin bir kısmı dahi
kuşatılamayacak kadar kesintisiz ve kapsamlı lütufların sahibi olan yüce Rab için bunlar, pek
büyük şeyler değildir.
Este es un recordatorio de los elogios que Al-lah les dedica en el Corán, y también para los temerosos de Al-lah, que sí cumplen las órdenes de Al-lah y se abstienen de Sus prohibiciones, tendrán una buena morada de la Otra Vida.
Ovo je u Kur’anu pohvala spomenutim ljudima. A bogobojazne, koji izvršavaju Allahove naredbe i sustežu se od Allahovih zabrana, čeka prelijepo prebivalište na budućem svijetu.
Ini adalah sanjungan yang baik untuk mereka di dalam Al-Qur`ān. Sesungguhnya orang-orang yang bertakwa dengan melaksanakan perintah-perintah Allah dan menjauhi larangan-larangan-Nya mendapatkan tempat kembali yang baik di alam akhirat.
This is a reminder of these people through good praise in the Qur’ān. And for the Mindful through carrying out the orders of Allah and refraining from His prohibitions is a good return in the abode of the Afterlife.
Thiên Kinh Qur'an là lời nhắc nhở tốt nhất dành cho họ. Và quả thật, những người có tấm lòng kính sợ bằng sự phục tùng mệnh lệnh của Allah và tránh xa những gì mà Ngài nghiêm cấm chắc chắn sẽ được trở về ngôi nhà thật tốt đẹp ở Ngày Sau (Thiên Đàng).
The Final Return of the Blessed
Allah tells us that His blessed, believing servants will have a good final return in the Hereafter, which means their ultimate destination. Then He explains it further, as He says:
جَنَّـتِ عَدْنٍ
(`Adn Gardens) meaning, eternal gardens (of Paradise),
مُّفَتَّحَةً لَّهُمُ الاٌّبْوَابُ
(whose doors will be opened for them.) means, when they come to them (these gardens), their gates will open for them.
مُّتَّكِئِينَ فِيهَا
(Therein they will recline;) It was said that this means that they will sit cross-legged on chairs beneath canopies.
يَدْعُونَ فِيهَا بِفَـكِهَةٍ كَثِيرَةٍ
(therein they will call for fruits in abundance) means, whatever they ask for, they will find it, and it will be prepared just as they wanted it.
وَشَرَابٌ
(and drinks;) means, whatever kind of drink they want, the servants will bring it to them,
بِأَكْوَابٍ وَأَبَارِيقَ وَكَأْسٍ مِّن مَّعِينٍ
(With cups, and jugs, and a glass of flowing wine.) (56: 18).
وَعِندَهُمْ قَـصِرَتُ الطَّرْفِ
(And beside them will be Qasirat-at-Tarf (chaste females)) means, they restrain their glances from anyone except their husbands, and do not turn to anyone else.
أَتْرَابٌ
((and) of equal ages.) means, they will all be of the same age. This is the understanding of Ibn `Abbas, may Allah be pleased with him, Mujahid, Sa`id bin Jubayr, Muhammad bin Ka`b and As-Suddi.
هَـذَا مَا تُوعَدُونَ لِيَوْمِ الْحِسَابِ
(This it is what you are promised for the Day of Reckoning!) means, `this that We have mentioned of the features of Paradise is what He has prepared for His pious servants who will reach it after they have been resurrected from their graves and been saved from the Fire.' Then Allah tells us that Paradise will never come to an end or disappear or cease to be. He says:
إِنَّ هَـذَا لَرِزْقُنَا مَا لَهُ مِن نَّفَادٍ
(Verily, this is Our provision which will never finish.) This is like the Ayat:
مَا عِندَكُمْ يَنفَدُ وَمَا عِندَ اللَّهِ بَاقٍ
(Whatever is with you, will be exhausted, and whatever is with Allah will remain) (16:96).
عَطَآءً غَيْرَ مَجْذُوذٍ
(a gift without an end.) (11:108)
لَهُمْ أَجْرٌ غَيْرُ مَمْنُونٍ
(for them is a reward that will never come to an end.) (84:25).
أُكُلُهَا دَآئِمٌ وِظِلُّهَا تِلْكَ عُقْبَى الَّذِينَ اتَّقَواْ وَّعُقْبَى الْكَـفِرِينَ النَّارُ
(its provision is eternal and so is its shade; this is the end of those who have Taqwa, and the end (final destination) of the disbelievers is Fire.)(13:35). And there are many similar Ayat.
Ito ay isang pagbanggit para sa mga ito sa pamamagitan ng pagbubunying marikit sa Qur'ān. Tunay na ukol sa mga tagapangilag magkasala sa pamamagitan ng pagsunod sa mga ipinag-uutos ni Allāh at pag-iwas sa mga ipinagbabawal Niya ay talagang isang babalikang maganda sa tahanang pangkabilang-buhay.
"Dan sesungguhnya bagi orang-orang yang bertakwa benar-benar disediakan sebaik-baik tempat
kembali, yaitu Surga 'Adn yang pintu-pintunya terbuka bagi mereka, di dalamnya mereka bertelekan
sambil meminta buah-buahan yang banyak dan mi-numan di surga itu. Dan pada sisi mereka ada
bidadari-bidadari yang tidak liar pandangannya dan sebaya umurnya. Inilah apa yang dijanjikan
kepadamu pada hari berhisab. Sesungguhnya ini adalah benar-benar rizki dari Kami yang tiada
habis-habisnya." (Shad: 49-54).
(49) ﴾ هَٰذَا ﴿ "Ini," maksudnya, mengingat para nabi pilihan ini dan mengingat sifat-sifat mereka, ﴾
ذِكۡرٞۚ ﴿ "adalah pelajaran," di dalam al-Qur`an yang penuh dengan pelajaran ini, di mana
kondisi dan perihal mereka dijadikan pelajaran oleh orang-orang yang mau mengambil pelajaran,
dan meneladani sifat-sifat terpuji mereka dirindukan oleh orang-orang yang mau meneladaninya;
dan dapat diketahui apa-apa yang Allah anugerahkan kepada mereka, seperti sihat-sifat yang mulia
dan apa-apa yang tersebar luas di kalangan manusia, yaitu pujian. Ini semua adalah salah satu
bentuk meng-ingat, yaitu mengingat ahlul khair (para pelaku kebaikan).
Artinya, ﴾ وَإِنَّ لِلۡمُتَّقِينَ ﴿ "Dan sesungguhnya bagi orang-orang yang bertakwa" kepada Rabbnya dengan cara mematuhi perintah-perintahNya dan menjauhi larangan-laranganNya dari setiap orang laki-laki dan perempuan yang beriman ﴾
لَحُسۡنَ مَـَٔابٖ ﴿ "benar-benar di-sediakan sebaik-baik tempat kembali," yakni tempat kembali
yang sangat baik dan tempat pulang yang terindah.
(50) Kemudian Allah menjelaskan dan merincikannya, seraya berfirman, ﴾
جَنَّٰتِ عَدۡنٖ ﴿ "Yaitu Surga 'Adn," yakni surga-surga tempat tinggal yang penghuninya sama sekali tidak mau diganti dengan apa pun karena kesempurnaannya dan kelengkapan nik-mat-nikmatnya, dan mereka tidak akan pernah keluar darinya dan tidak pula dikeluarkan. ﴾
مُّفَتَّحَةٗ لَّهُمُ ٱلۡأَبۡوَٰبُ ﴿ "Yang pintu-pintunya terbuka bagi mereka." Maksudnya, dibuka
untuk mereka pintu-pintu setiap tingkatannya dan tempat-tempat tinggalnya, mereka sudah tidak
perlu membukanya sendiri, melainkan mereka selalu dilayani. Ini juga adalah bukti atas keamanan
mereka yang paripurna, dan bahwa di Surga 'Adn itu tidak ada sesuatu pun yang mengharus-kan
pintu-pintunya ditutup.
(51) ﴾ مُتَّكِـِٔينَ فِيهَا ﴿ "Di dalamnya mereka bersandar" pada dipan-dipan yang terhias dan tempat-tempat duduk yang berukiran indah, ﴾
يَدۡعُونَ فِيهَا ﴿ "sambil meminta," maksudnya, mereka menyuruh para pembantu untuk menghidangkan ﴾
بِفَٰكِهَةٖ كَثِيرَةٖ وَشَرَابٖ ﴿ "buah-buahan yang banyak dan minuman di surga itu," dari
segala yang di-inginkan oleh nafsu mereka dan yang lezat dipandang mata mereka. Ini menunjukkan
pada kesempurnaan nikmat, kesempurnaan ke-senangan dan ketenangan, serta kesempurnaan kelezatan.
(52) ﴾ وَعِندَهُمۡ ﴿ "Dan pada sisi mereka" ada istri-istri mereka dari bidadari-bidadari ﴾
قَٰصِرَٰتُ ﴿ "yang tidak liar," pandangannya hanya tertuju kepada suami-suaminya saja, dan pandangan mata suami-suaminya pun tertuju kepada mereka karena kecantikan mereka semua dan karena kecintaan masing-masing kepada pasangannya dan tidak ada hasrat kepada yang lain, dan sang suami tidak meng-hendaki wanita lain sebagai ganti dari istrinya ﴾
أَتۡرَابٌ ﴿ "dan sebaya umurnya," maksudnya, usianya sama, yaitu usia remaja matang, usia
terindah dan paling nikmat.
(53) ﴾ هَٰذَا مَا تُوعَدُونَ ﴿ "Inilah apa yang dijanjikan kepadamu" wahai orang-orang yang bertakwa, ﴾
لِيَوۡمِ ٱلۡحِسَابِ ﴿ "pada hari berhisab" sebagai balasan atas amal-amal shalih kalian.
(54) ﴾ إِنَّ هَٰذَا لَرِزۡقُنَا ﴿ "Sesungguhnya ini adalah benar-benar rizki dari Kami" yang Kami anugerahkan kepada para penghuni negeri kenikmatan, ﴾
مَا لَهُۥ مِن نَّفَادٍ ﴿ "yang tiada habis-habisnya," yakni, tidak pernah putus, melainkan ia
selalu ada dan tersedia sepanjang waktu, dan selalu bertambah setiap saat. Dan hal seperti ini
sama sekali tidak sulit bagi Rabb yang Mahamulia, Maha Pengasih lagi Maha Penyayang, Mahabaik
lagi Pemberi karunia, Mahaluas lagi Mahakaya, Maha Terpuji lagi Mahalembut, Maha Pengasih
Maha-raja yang Merajai, Mahatinggi lagi Mahaindah lagi Maha Pemberi, Pemilik karunia yang luar
biasa, kemurahan yang berlimpah ruah, yang nikmat-nikmatNya tidak terhitung dan tidak bisa
diketahui sebagian kebaikanNya (apalagi keseluruhannya. Pent).
Ceci est une mention élogieuse de ces hommes dans le Coran et ceux qui craignent Allah en se conformant à Ses commandements et en renonçant à Ses interdits, connaîtront un retour favorable dans l’au-delà.
Kur'an'da güzel övgülerle övülenler için bu bir anmadır. Şüphesiz Allah'ın emirlerine uyup yasaklarından sakınanlar için ahirette dönüp varacakları güzel bir makam vardır.
Ils iront le Jour de la Résurrection dans des vergers pour y demeurer et on leur ouvrira leurs portes afin de les accueillir.
Kıyamet gününde kendileri için hazırlanan o güzel dönüş ise ikamet edecekleri cennetlerdir. Cennetin kapıları güler yüzle karşılamak için kendilerine açılmıştır.
Tempat kembali yang baik itu adalah surga 'Adn yang mereka masuki pada hari Kiamat, pintu-pintunya telah terbuka untuk menyambut mereka.
Čeka ih naslađivanje u vječnim baščama, iz kojih nikad neće biti izvedeni, a džennetske će kapije, kad oni do njega dođu, otvorene biti – kao izraz dobrodošlice i radosti zbog njihova dolaska.
Esta bella morada consiste en los Jardines del Edén en los que entrarán el Día del Juicio Final, y cuyas puertas se abrirán para darles la bienvenida.
Họ sẽ được trở về nơi tốt nhất, đấy chính là những Ngôi Vườn Thiên Đàng mà họ sẽ định cư đời đời ở trong đó vào ngày Phán Xét và những cánh cửa của Thiên Đàng đã được mở toan ra chào đón họ.
Questo buon destino è la Dimora del Paradiso, in cui entreranno nel Giorno della Resurrezione, quando verranno aperte loro le sue porte affinché vengano celebrati.
This good return is gardens of residence they will enter on the Day of Judgment, whose doors will be opened to welcome them.
Ang magandang babalikang ito ay ang mga hardin ng pananatili na papasukin nila sa Araw ng Pagbangon, na binuksan para sa kanila ang mga pintuan ng mga ito bilang pagtanggap sa pagdating nila.
Ils y seront accoudés à des banquettes qui auront été ornées pour eux et ils ordonneront à leurs serviteurs de leur présenter les variétés de fruits et de boissons, vin ou autre, qu’ils désirent.
Adagiati su scranni decorati, chiedendo ai loro servi di portare loro vari e abbandonanti frutti, e le bevande, come vino e altro, che desidereranno.
Se reclinarán en sofás adornados para ellos. Pedirán a sus sirvientes que les presenten los diferentes tipos de fruta y bebidas que deseen, vinos y demás.
Reclining on couches which will be adorned for them. They will ask their attendants to present to them the many different types of fruit they will desire and the drinks they will desire, such as wine and so forth.
Habang mga nakasandal sa mga sopang ginayakan para sa kanila, hihiling sila sa mga utusan nila na maghain para sa kanila ng ninanasa nila mula sa maraming magkakaibang prutas at mula sa inumin na ninanasa nila gaya ng alak at iba pa rito.
Čestiti će se u Džennetu odmarati naslonjeni na urešenim divanima, gdje će tražiti najukusniju hranu, piće, vino, voće i sve što njihove duše požele.
Kendileri için süslenmiş koltuklara kurulup, hizmetçilerinden kendilerine canlarının çektiği çeşit çeşit meyvelerden ve arzuladıkları şarap ve diğer içeceklerden ikram etmelerini isterler.
Trong đó, họ sẽ tựa mình trên những chiếc tràng kỷ sang trọng và lộng lẫy, họ sẽ yêu cầu những người hầu mang đến cho mình bất cứ thức ăn, thức uống nào họ ưa thích từ đủ loại trái cây khác nhau đến những loại nước giải khát như rượu và các thức uống khác.
Di dalamnya mereka duduk bersandar di atas ranjang-ranjang yang indah. Mereka meminta para pelayan untuk datang membawa apa yang mereka inginkan berupa buah-buahan yang banyak dan beraneka macam dan minuman yang mereka inginkan berupa khamar dan lainnya.
Di sisi mereka ada istri-istri yang pandangan mata mereka hanya terfokus pada suami-suami mereka, tidak menoleh kepada selain mereka, dan usia mereka semua sepadan.
Yanlarında eşlerinden başkasına bakmayan, onları terk edip başkasına gitmeyen aynı yaşta eşler vardır.
Con ellos habrá mujeres, todas de edad similar, cuya mirada se limitará solo a sus maridos.
Bên cạnh họ sẽ là những nàng trinh nữ với đôi mắt to trữ tình tuyệt đẹp, chỉ thích ngắm nhìn chồng của họ và không bao giờ nhìn người đàn ông khác. Và các nàng trinh nữ này đồng trang lứa với họ.
And with them will be women, all of similar age, whose gaze will be limited only to their husbands.
Il y aura auprès d’eux des femmes d’un âge moyen qui ne regarderont que leurs époux et personne d’autre.
Sa piling nila ay may mga maybahay na naglilimita ng mga sulyap ng mga ito sa mga asawa ng mga ito, na hindi lumalampas sa kanila papunta sa mga iba pa. Ang mga ito ay mga magkapantay sa edad.
Avranno donne che non avranno occhi che per i loro mariti, e che non guarderanno altri, e che avranno la loro stessa età.
Čestiti će u Džennetu pored sebe imati zanosno lijepe žene, čedne, istih godina, koje će gledati samo u njih, svoje muževe.
In verse 52, it was said: وَعِندَهُمْ قَاصِرَاتُ الطَّرْفِ أَتْرَابٌ (and in their company there will be females restricting their glances ] to their husbands, and[ of matching ages.). Meant by these are the Hurs or Houris of Jannah (referred to, fondly enough for some people, even as 'nymphs of Paradise' ). Being of matching ages could mean that they will be of the same age as among themselves. And it could also mean that they will be of the same age as their spouses. In the first situation, if they were of the same age, the good thing. about it would be that they would be relating to each other in mutual amity as friends, and not as 'the other woman' something very welcome for spouses.
Consideration of matching age between spouses is better
Then there is the other situation. If being of the same age is taken to mean that spouses will be of the same age, the good thing about it would be that there would be temperamental harmony between them, and they will have consideration for each other's preferences. This tells us that consideration should be made to keep ages of spouses matched, for it generates mutual love, and makes the relationship of marriage pleasant and permanent.
Questa è la buona ricompensa che vi è stata promessa – o devoti – nel Giorno del Giudizio, per le vostre buone azioni compiute nella vita terrena.
Ey muttakiler! İşte bunlar kıyamet gününde dünyadayken yapmış olduğunuz salih amellerinize karşılık size vadedilip mükâfat olarak verilen şeylerdir.
Ito ay ang ipinangangako sa inyo, O mga tagapangilag magkasala, na kaaya-ayang ganti sa Araw ng Pagtutuos dahil sa mga gawa ninyong maayos na dati ninyong ginagawa sa Mundo.
O Alah-conscious people, this is the pleasant reward you are being promised on the day of judgment for your good deeds you used to do in the world.
Ô gens pieux, voilà la rétribution agréable que l’on vous promet le Jour de la Résurrection pour les bonnes œuvres que vous accomplissiez dans le bas monde.
Và đây là những gì mà các ngươi - hỡi những người thành tâm kính sợ Allah - đã được hứa hẹn về phần thưởng tốt đẹp vào ngày Phán Xét bởi các việc làm thiện tốt của các ngươi ở trần gian.
Inilah apa yang dijanjikan kepada kalian wahai orang-orang yang bertakwa, balasan yang baik pada Hari Kiamat atas amal-amal kalian yang saleh yang kalian lakukan di dunia.
Ovo je lijepa nagrada koja je obećana onima koji su bili bogobojazni na dunjaluku, te su činili dobra djela.
¡Gente temerosa de Al-lah!, esta es la agradable recompensa que se te promete en el día del juicio por tus buenas obras que solías hacer en el mundo.
Paradise will be for those servants of God who submit to Him while He is invisible. They will be the fortunate ones who will relish the everlasting joy of the Hereafter. The blessings bestowed upon men in the Hereafter will be of the same nature as those confered in this world. Yet there will be a tremendous difference between these two forms of divine grace. In this world, favours are given for the time being and in a rudimentary form whereas, in the Hereafter, these favours will be given forever and in their ultimate form. God will banish all kinds of fear in the Hereafter, which is not possible in the present world.
Ovi plemeniti, blagoslovljeni darovi koje će Allah dati Svojim štićenicima jesu od Njega, oni nikad neće prestajati.
Şüphesiz bu zikrettiğiz mükâfat, kıyamet gününde muttaki kullarımıza verdiğimiz rızkımızdandır. İşte onlara verilen bu rızık devamlıdır, hiç kesintiye uğramaz ve sona erip bitmez.
Esta recompensa que Al-lah menciona es Su promesa, que le concederá a los conscientes de Al-lah en el Día del Juicio, un sustento continuo que no se detendrá ni tendrá fin.
In verità, la ricompensa e il sostentamento che abbiamo menzionato, e che concederemo ai devoti, nel Giorno del Giudizio, è un continuo sostentamento, senza interruzione né fine.
Sesungguhnya balasan yang Kami jelaskan ini adalah rezeki dari Kami pada hari Kiamat, yang Kami limpahkan kepada orang-orang yang bertakwa. Ia adalah rezeki yang terus menerus, tidak berakhir, dan tidak habis.
Quả thật, những gì mà TA đã đề cập về phần thưởng dành cho những người ngoan đạo vào ngày Phán Xét là những bổng lộc vô tận.
Tunay na itong nabanggit Namin na ganti ay talagang ang panustos Naming itinutustos Namin sa mga tagapangilag magkasala sa Araw ng Pagbangon. Ito ay panustos na nagpapatuloy, na hindi napuputol ni nagwawakas.
This reward I have mentioned is My provision I will give to the Alah-conscious on the Day of Judgment, and it is continuous provision which will not pause or end.
Ce que Nous avons mentionné est la rétribution dont Nous pourvoirons les serviteurs pieux le Jour de la Résurrection. Ce sera un don continu qui ne s’interrompra jamais
Bu zikredilen, muttakilere verilen mükâfatlardır. Küfür ve günahlarla Yüce Allah'ın hudutlarını aşan kâfirlere ise muttakilere verilen mükâfatların zıddı olan bir karşılık vardır. Kıyamet gününde kendisine dönecekleri en kötü yerdir.
The Final Return of the Doomed
Having mentioned the final of the blessed, Allah follows that with mention of the final return of the doomed when they are resurrected and brought to account. Allah says:
هَـذَا وَإِنَّ لِلطَّـغِينَ
(This is so! And for the Taghin), which refers to those who disobey Allah, may He be glorified, and oppose the Messengers of Allah, peace be upon them,
لَشَرَّ مَـَابٍ
(will be an evil final return.) means, the worst final return. Then Allah explains it by saying,
جَهَنَّمُ يَصْلَوْنَهَا
(Hell! Where they will enter) means, they will enter it and it will overwhelm them on all sides.
جَهَنَّمَ يَصْلَوْنَهَا فَبِئْسَ الْمِهَادُ - هَـذَا فَلْيَذُوقُوهُ حَمِيمٌ وَغَسَّاقٌ
(and worst (indeed) is that place to rest! This is so! Then let them taste it -- Hamim and Ghassaq.) Hamim is something that has been heated to the ultimate degree, and Ghassaq is the opposite, something that is so intensely cold that it is unbearable. Allah says:
وَءَاخَرُ مِن شَكْلِهِ أَزْوَجٌ
(And other of similar kind (oppasite pairs) -- all together!) means, and other things of this kind, a thing and its opposite, serving as punishments. Al-Hasan Al-Basri said, concerning the Ayah:
وَءَاخَرُ مِن شَكْلِهِ أَزْوَجٌ
(And other of similar kind -- all together!) "Different kinds of punishments." Others said, such as intense cold and intense heat, and drinking Hamim and eating the bitter tree of Az-Zaqqum, and being lifted up and thrown down, and other kinds of paired opposites, all of which are means of punishment.
The Disputes of the People of Hell
هَـذَا فَوْجٌ مُّقْتَحِمٌ مَّعَكُمْ لاَ مَرْحَباً بِهِمْ إِنَّهُمْ صَالُو النَّارِ
(This is a troop entering with you (in Hell), no welcome for them! Verily, they shall enter in the Fire!) Here Allah tells us what the people of Hell will say to one another. This is like the Ayah:
كُلَّمَا دَخَلَتْ أُمَّةٌ لَّعَنَتْ أُخْتَهَا
(Every time a new nation enters, it curses its sister nation (that went before)) (7:38), which means, instead of greeting one another, they will curse one another, accuse one another of being liars and reject one another. When a new group arrives, the keepers of Hell will say,
هَـذَا فَوْجٌ مُّقْتَحِمٌ مَّعَكُمْ لاَ مَرْحَباً بِهِمْ إِنَّهُمْ صَالُو النَّارِ
(This is a troop entering with you (in Hell), no welcome for them! Verily, they shall enter in the Fire!) meaning, because they are of the people of Hell.
قَالُواْ بَلْ أَنتُمْ لاَ مَرْحَباً بِكُمْ
(Nay, you (too)! No welcome for you!) means, those who are coming in will say,
بَلْ أَنتُمْ لاَ مَرْحَباً بِكُمْ أَنتُمْ قَدَّمْتُمُوهُ لَنَا
(Nay, you (too)! No welcome for you! It is you who brought this upon us,) meaning, `you called us to that which led us to this fate.'
فَبِئْسَ الْقَرَارُ
(so evil is this place to stay in!) means, evil is this abode and this destination.
قَالُواْ رَبَّنَا مَن قَدَّمَ لَنَا هَـذَا فَزِدْهُ عَذَاباً ضِعْفاً فِى النَّارِ
(They will say: "Our Lord! Whoever brought this upon us, add to him a double torment in the Fire!"). This is like the Ayah,
قَالَتْ أُخْرَاهُمْ لاٍّولَـهُمْ رَبَّنَا هَـؤُلاءِ أَضَلُّونَا فَـَاتِهِمْ عَذَابًا ضِعْفًا مِّنَ النَّارِ قَالَ لِكُلٍّ ضِعْفٌ وَلَـكِن لاَّ تَعْلَمُونَ
(The last of them will say to the first of them: "Our Lord! These misled us, so give them a double torment of the Fire." He will say: "For each one there is double (torment), but you know not.") (7:38), which means that each of them will be punished as he deserves.
وَقَالُواْ مَا لَنَا لاَ نَرَى رِجَالاً كُنَّا نَعُدُّهُمْ مِّنَ الاٌّشْرَارِ - أَتَّخَذْنَـهُمْ سِخْرِيّاً أَمْ زَاغَتْ عَنْهُمُ الأَبْصَـرُ
(And they will say: "What is the matter with us that we see not men whom we used to count among the bad ones Did we take them as an object of mockery, or have (our) eyes failed to perceive them") Here Allah tells us that when they are in Hell, the disbelievers will notice that they do not see people who they thought were misguided, while they thought of themselves as believers. They will say, `why do we not see them with us in the Fire' Mujahid said, "This is what Abu Jahl will say; he will say, `what is the matter with me that I do not see Bilal and `Ammar and Suhayb and so-and-so...' This is an example; all the disbelievers are like this, they think that the believers will go to Hell, so when the disbelievers enter Hell, they will wonder why they do not see them there, and they will say,
مَا لَنَا لاَ نَرَى رِجَالاً كُنَّا نَعُدُّهُمْ مِّنَ الاٌّشْرَارِأَتَّخَذْنَـهُمْ سِخْرِيّاً
(What is the matter with us that we see not men whom we used to count among the bad ones Did we take them as an object of mockery,) means, in this world,
أَمْ زَاغَتْ عَنْهُمُ الأَبْصَـرُ
(or have (our) eyes failed to perceive them) means, they will try to console themselves with this wishful thinking, so they will say, perhaps they are here in Hell with us, but we have not laid eyes on them. Then they will find out that they (the believers) are in the lofty levels of Paradise, as Allah says:
وَنَادَى أَصْحَـبُ الْجَنَّةِ أَصْحَـبَ النَّارِ أَن قَدْ وَجَدْنَا مَا وَعَدَنَا رَبُّنَا حَقًّا فَهَلْ وَجَدتُّم مَّا وَعَدَ رَبُّكُمْ حَقًّا قَالُواْ نَعَمْ فَأَذَّنَ مُؤَذِّنٌ بَيْنَهُمْ أَن لَّعْنَةُ اللَّهِ عَلَى الظَّـلِمِينَ
(And the dwellers of Paradise will call out to the dwellers of the Fire (saying): "We have indeed found true what our Lord had promised us; have you also found true what your Lord promised (warned)" They shall say: "Yes." Then a crier will proclaim between them: "The curse of Allah is on the wrongdoers.") until:
ادْخُلُواْ الْجَنَّةَ لاَ خَوْفٌ عَلَيْكُمْ وَلاَ أَنتُمْ تَحْزَنُونَ
(Enter Paradise, no fear shall be on you, nor shall you grieve.) (7:44-49)
إِنَّ ذَلِكَ لَحَقٌّ تَخَاصُمُ أَهْلِ النَّارِ
(Verily, that is the very truth -- the mutual dispute of the people of the Fire!) means, `this that We have told you, O Muhammad, about the dispute among the people of Hell and their cursing one another, is true and there is no doubt concerning it.'
"Beginilah. Dan sesungguhnya bagi orang-orang yang dur-haka benar-benar tempat kembali yang
buruk, Neraka Jahanam, yang mereka masuk ke dalamnya; maka amat buruklah itu sebagai tempat
tinggal. Inilah, biarlah mereka merasakannya, air yang sangat panas dan air yang sangat dingin.
Dan azab yang lain yang serupa itu berbagai macam. Ini adalah suatu rombongan yang masuk
berdesak-desakan bersama kamu. Tiadalah ucapan selamat datang kepada mereka karena sesungguhnya
mereka akan masuk neraka. Mereka menjawab, 'Sebenarnya kamulah yang tiada ucapan selamat datang
bagimu, karena kamulah yang mendatangkan azab ini bagi kami, maka amat buruklah ia sebagai
tempat menetap.' Mereka berkata lagi, 'Ya Rabb kami, barangsiapa yang menjeru-muskan kami ke
dalam azab ini, maka tambahkanlah azab kepa-danya dengan berlipat ganda di dalam neraka.' Dan
mereka ber-kata, 'Mengapa kami tidak melihat orang-orang yang dahulu kami angkat sebagai
orang-orang yang jahat. Apakah kami dahulu menjadikan mereka olok-olokan, ataukah karena mata
kami tidak melihat mereka?' Sesungguhnya yang demikian itu pasti terjadi, yaitu pertengkaran
penghuni neraka." (Shad: 55-64).
(55) ﴾ هَٰذَاۚ ﴿ "Beginilah" balasan bagi orang-orang yang ber-takwa seperti yang telah Kami ungkapkan.
﴾ وَإِنَّ لِلطَّٰغِينَ ﴿ "Dan sesungguhnya bagi orang-orang yang durhaka," yakni, bagi orang-orang yang melampaui batas dalam kekafiran dan berbagai kemaksiatan ﴾
لَشَرَّ مَـَٔابٖ ﴿ "benar-benar tempat kembali yang buruk," maksudnya, tempat kembali dan tempat
tinggal yang paling buruk.
(56) Kemudian Allah merincikannya seraya berfirman, ﴾ جَهَنَّمَ ﴿ yaitu "Neraka Jahanam" yang di dalamnya sudah terhimpun berbagai azab, panasnya makin dahsyat dan memuncak, ﴾
يَصۡلَوۡنَهَا ﴿ "yang mereka masuk ke dalamnya," artinya, mereka disiksa di dalam-nya dengan siksa yang meliputi mereka dari segala arah; dari atas mereka diselimuti oleh gumpalan api dan dari bawah mereka pun gumpalan api pula, ﴾
فَبِئۡسَ ٱلۡمِهَادُ ﴿ "maka amat buruklah itu sebagai tempat tinggal," yang telah disediakan
untuk mereka sebagai tempat tinggal dan tempat menetap.
(57) ﴾ هَٰذَا ﴿ "Inilah" tempat tinggal tersebut; inilah siksaan yang sangat dahsyat dan kehinaan, dipermalukan dan hukuman, ﴾
فَلۡيَذُوقُوهُ حَمِيمٞ ﴿ "biarlah mereka merasakannya, air yang sangat panas," air panas yang sudah memuncak panasnya, mereka meminumnya lalu terputus-putuslah isi perut mereka, ﴾
وَغَسَّاقٞ ﴿ "dan air yang sangat dingin," ia merupakan minuman yang sangat tidak disukai yang
terbuat dari nanah busuk dan darah, pahit rasanya dan sangat busuk baunya.
(58) ﴾ وَءَاخَرُ مِن شَكۡلِهِۦٓ ﴿ "Dan yang lain yang serupa itu," maksud-nya, yang sejenis dengan azab tersebut ﴾
أَزۡوَٰجٌ ﴿ "berbagai macam," artinya, ada berbagai bentuk azab-azab lainnya yang dengannya
mereka disiksa dan dihinakan.
(59-60) Di saat mereka memasuki neraka, maka sebagian di antara mereka
mencela sebagian yang lain, yang satu berkata kepada yang lainnya, ﴾ هَٰذَا فَوۡجٞ مُّقۡتَحِمٞ
مَّعَكُمۡ ﴿ "Ini adalah suatu rombongan yang masuk berdesak-desakan bersama kamu" untuk memasuki neraka. ﴾
لَا مَرۡحَبَۢا بِهِمۡۚ إِنَّهُمۡ صَالُواْ ٱلنَّارِ ﴿ "Tiadalah ucapan selamat datang kepada mereka karena sesungguhnya mereka akan masuk neraka. " ﴾
قَالُواْ ﴿ "Mereka men-jawab," maksudnya, rombongan yang datang yang saling berdesak-desakan tersebut, ﴾
بَلۡ أَنتُمۡ لَا مَرۡحَبَۢا بِكُمۡۖ أَنتُمۡ قَدَّمۡتُمُوهُ ﴿ "Sebenarnya kamulah yang tiada ucapan selamat datang bagimu, karena kamulah yang mendatang-kannya," yakni azab ini ﴾
لَنَاۖ ﴿ "bagi kami" dengan seruan kalian kepada kami, bujukan dan penyesatan kalian terhadap kami, serta kalianlah yang menjadi sebabnya, ﴾
فَبِئۡسَ ٱلۡقَرَارُ ﴿ "maka amat buruklah ia sebagai tempat menetap." Tempat tinggal mereka
semua adalah tempat tinggal yang sangat buruk dan jahat.
(61) Kemudian mereka mendoakan keburukan terhadap orang-orang yang telah
menyesatkan mereka, ﴾ قَالُواْ رَبَّنَا مَن قَدَّمَ لَنَا هَٰذَا فَزِدۡهُ عَذَابٗا ضِعۡفٗا فِي
ٱلنَّارِ ﴿ "Mereka berkata lagi, 'Ya Rabb kami; barangsiapa yang mendatangkan azab ini bagi kami, maka tambahkanlah azab kepadanya dengan berlipat ganda di dalam neraka'." Dan dikatakan di dalam ayat yang lain sebagai berikut,
﴾ قَالَ لِكُلّٖ ضِعۡفٞ وَلَٰكِن لَّا تَعۡلَمُونَ 38 ﴿
"Allah berfirman, 'Masing-masing mendapat (siksaan), yang ber-lipat
ganda, akan tetapi kamu tidak mengetahui'." (al-A'raf: 38).
(62) ﴾ وَقَالُواْ ﴿ "Dan mereka berkata" sedangkan mereka di dalam neraka, ﴾
مَا لَنَا لَا نَرَىٰ رِجَالٗا كُنَّا نَعُدُّهُم مِّنَ ٱلۡأَشۡرَارِ ﴿ "Mengapa kami tidak melihat
orang-orang yang dahulu kami angkat sebagai orang-orang yang jahat," yakni, yang kami dahulu
menganggap mereka termasuk orang-orang jahat yang berhak mendapat siksa api neraka, padahal
me-reka adalah orang-orang Mukmin. Para penghuni neraka mencari-cari mereka. Semoga Allah
menjelekkan para penghuni neraka itu. Apakah mereka bisa melihat (menjumpai) kaum beriman di dalam neraka?
(63) ﴾ أَتَّخَذۡنَٰهُمۡ سِخۡرِيًّا أَمۡ زَاغَتۡ عَنۡهُمُ ٱلۡأَبۡصَٰرُ
﴿ "Apakah kami dahulu menjadi-kan mereka olok-olokan, ataukah karena mata kami tidak melihat mereka?" Maksudnya, kami tidak melihat mereka adalah karena dua kemung-kinan: Pertama, kami keliru dalam menggolongkan mereka termasuk orang-orang jahat, dan ternyata mereka adalah orang-orang yang baik, sedangkan ucapan-ucapan kami tidak lain hanyalah sebagai perolok-olokan dan penghinaan terhadap mereka. Inilah realitanya, sebagaimana difirmankan oleh Allah سبحانه وتعالى kepada para penghuni neraka,
﴾ إِنَّهُۥ كَانَ فَرِيقٞ مِّنۡ عِبَادِي يَقُولُونَ رَبَّنَآ ءَامَنَّا فَٱغۡفِرۡ لَنَا وَٱرۡحَمۡنَا وَأَنتَ
خَيۡرُ ٱلرَّٰحِمِينَ 109 فَٱتَّخَذۡتُمُوهُمۡ سِخۡرِيًّا حَتَّىٰٓ أَنسَوۡكُمۡ ذِكۡرِي وَكُنتُم
مِّنۡهُمۡ تَضۡحَكُونَ 110 ﴿
"Sesungguhnya ada segolongan dari hamba-hambaKu berdoa (di dunia), 'Ya Rabb kami, kami telah beriman, maka ampunilah kami dan berilah kami rahmat dan Engkau adalah Pemberi rahmat Yang Paling Baik.' Lalu kamu menjadikan mereka buah ejekan, sehingga (kesibukan) kamu mengejek mereka, menjadikan kamu lupa mengingat Aku, dan kamu selalu menertawakan mereka." (Al-Mu'minun: 109-110).
Kedua, kemungkinan pandangan mata kami luput dari me-lihat mereka karena sama-sama di dalam azab. Jadi, mereka sama-sama disiksa bersama kami akan tetapi pandangan mata kami luput dari mereka. Kemungkinan inilah yang terbesit di dalam hati mereka. Itu berarti keyakinan-keyakinan yang mereka yakini di dunia dan banyaknya apa yang mereka voniskan terhadap orang-orang beriman bahwa mereka pasti masuk neraka benar-benar telah mengakar di dalam hati mereka dan telah menjadi tabiatnya. Mereka masuk neraka sedangkan mereka seperti itu keadaannya, lalu di sanalah mereka mengatakan apa yang mereka katakan itu.
Bisa jadi perkataan mereka ini adalah pengelabuan, sebagai-mana mereka telah sering melakukan pengelabuan di dunia, hingga bahkan sampai di neraka. Maka dari itu para penghuni tempat-tempat tinggi di surga berkata kepada para penghuni neraka,
﴾ أَهَٰٓؤُلَآءِ ٱلَّذِينَ أَقۡسَمۡتُمۡ لَا يَنَالُهُمُ ٱللَّهُ بِرَحۡمَةٍۚ ٱدۡخُلُواْ ٱلۡجَنَّةَ لَا خَوۡفٌ
عَلَيۡكُمۡ وَلَآ أَنتُمۡ تَحۡزَنُونَ 49 ﴿
"Itukah orang-orang yang kamu telah bersumpah bahwa mereka tidak akan mendapat rahmat Allah?"
(Kepada orang Mukmin itu dikata-kan, 'Masuklah ke dalam surga, tidak ada kekhawatiran terhadapmu dan tidak (pula)
kamu bersedih hati'." (Al-A'raf: 49).
(64) Allah سبحانه وتعالى berfirman menegaskan apa yang
diinformasi-kanNya, dan Dia adalah Yang Mahabenar PerkataanNya, ﴾ إِنَّ ذَٰلِكَ ﴿ "Sesungguhnya yang demikian itu" yang Aku uraikan kepada kalian itu, ﴾
لَحَقّٞ ﴿ "pasti terjadi," tidak ada keraguan padanya, ﴾ تَخَاصُمُ
أَهۡلِ ٱلنَّارِ ﴿ "yaitu pertengkaran para penghuni neraka."
Ceci est en effet la rétribution des gens pieux, tandis que ceux qui outrepassent les limites d’Allah en mécroyant et en commettant des péchés auront droit à une rétribution totalement opposée: leur retour sera le pire qui soit le Jour de la Résurrection.
Itong nabanggit ay ang ganti sa mga tagapangilag magkasala. Tunay na para sa mga tagalabag sa mga hangganan ni Allāh sa pamamagitan ng kawalang-pananampalataya at mga pagsuway ay talagang isang ganting naiiba sa ganti sa mga tagapangilag magkasala sapagkat ukol sa kanila ay kasamaan ng babalikan na babalik sila roon sa Araw ng Pagbangon:
Đây là những phần thưởng dành cho những người ngoan đạo. Riêng những kẻ vượt quá mức giới hạn của Allah bởi việc vô đức tin và tội lỗi thì phần thưởng của chúng sẽ trái ngược với phần thưởng của những người biết kính sợ Allah. Bởi thế, họ sẽ có một nơi rất tồi tệ để trở về.
This that I mentioned is the reward of the Mindful. And those who trespass the limits of Allah through disbelief and sins will have a reward different to that of the Mindful, so for them is a bad return they shall return to on the day of judgment.
55- Bu (muttakilerin mükafatı) böyledir. Azgınlar için ise gerçekten
kötü bir dönüş yeri vardır.
56- (O da) cehennemdir. Onlar oraya gireceklerdir. O, ne kötü döşektir!
57- İşte (cezaları) bu! Tatsınlar onu! Kaynar su ve irindir o.
58- Onun türünden daha başka çeşit çeşit (azaplar da) vardır.
59- (Önderler diyecek ki:)“İşte bu, sizinle birlikte (ateşe) zorla girecek bir gruptur. Rahat yüzü görmesin onlar! Zira ateşi boylayacaklardır.”
60- (Tabiler de:)“Hayır! Asıl siz rahat yüzü görmeyin! Zira bunu başımıza siz getirdiniz. Ne kötü bir yerdir burası!”
diyecekler.
61- Diyecekler ki:“Rabbimiz! Bunu başımıza kim getirdi ise onun ateşteki azabını kat kat artır.”
62- Diyecekler ki:“Ne oluyor; kendilerini kötülerden saydığımız adamları niye (aramızda) göremiyoruz?”
63- “Alaya aldığımız o kimseler (burada yok mu); yoksa (buradalar da) onları gözden mi kaçırdık?”
64- Cehennem ehlinin (bu şekilde) çekişmeleri, hiç şüphesiz bir
gerçektir.
55. “Bu böyledir.” Takvâ sahipleri için açıkladığımız şekilde
mükâfaatlar vardır.
“Azgınlar” küfür ve isyanlarında haddi aşanlar “için ise gerçekten kötü bir dönüş yeri vardır.”
Onların varacakları, dönüp girecekleri yer çok kötüdür.
Daha sonra Allah, bu yerin mahiyeti ile ilgili geniş açıklamalarda bulunmak üzere şöyle buyurmaktadır:
56. Her türlü azabı kendisinde toplamış, harareti çok çetin, soğuğu da en ileri derecede bulunan
“cehennemdir. Onlar oraya gireceklerdir.” Orada kendilerini her yönden
kuşatacak olan bir azaba maruz kalacaklardır. Onların üstlerinde de altlarında da ateş
katmanları bulunacaktır.
“O, ne kötü döşektir!” Onlara hazırlanmış olan bu mesken ve bu karar
yeri ne kadar da kötüdür!
57. “İşte” varacakları yer “bu!” Bu şiddetli azap, bu horluk, bu
rezillik ve bu ibretli cezalara çarptırılacaklardır.
“Tatsınlar onu! Kaynar su” Alabildiğine sıcak bir sudur. Onu içecekler
ve bu kaynar su bağırsaklarını paramparça edecektir. “ve irindir o.”
içecekler arasında en tiksinti verici olan, tadı son derece acı, kokusu son derece iğrenç bir
irindir.
58. “Onun türünden” o kabilden “daha başka çeşit çeşit (azaplar da) vardır.” Azabın türlüsü, çeşitlisi olacaktır. Bunlarla
azap edilecek ve perişan olacaklardır.
59-60. Cehennem ateşine gelip bir araya toplanacakları vakit birbirlerine sövüp sayacak ve aralarında şöyle konuşacaklardır:“(Önderler diyecek ki:) “İşte bu, sizinle birlikte (ateşe) zorla girecek bir gruptur. Rahat yüzü görmesin onlar! Zira ateşi boylayacaklardır.”
Cehenneme atılmak üzere sonradan getirilen grup da onlara: “Hayır, asıl siz rahat yüzü görmeyin! Zira bunu”
bu azabı, ona davet etmeniz, bizi fitneye düşürüp saptırmanız ve bu azaba sebep olmanızdan ötürü
“başımıza siz getirdiniz. Ne kötü bir yerdir” Hepimiz için çok kötü ve
çok şerli bir kalma yeridir “burası!, diyecekler.”
Sonra da kendilerini azdırıp saptıranlara şöyle beddua ederler:
61. Başka bir âyet-i kerimede de şöyle buyurulmaktadır:“Herkese (azap) iki kattır. Fakat siz bilmiyorsunuz.”(el-A’raf, 7/38)
62. Ateşe girdikten sonra “Diyecekler ki: “Ne oluyor; kendilerini kötülerden saydığımız adamları niye (aramızda) göremiyoruz?” Yani kötülerden olduklarını, cehennem
azabını hak ettiklerini iddia ettiğimiz kimseleri niye göremiyoruz? Bunlar, mü’minlerdir.
Kahrolasıca cehennem ehli, onları ateşte görebilecekler mi diye onları orada arayacaklardır.
63. “Alaya aldığımız o kimseler (burada yok mu); yoksa (buradalar da) onları gözden mi kaçırdık?” Onları burada
görmeyişimizin iki sebebi olabilir: Ya bizler, onları kötülerden saymakla hata ettik. Aksine
onlar iyi ve hayırlı kimselerdir. Bizim onlara söylediğimiz sözler ise sadece onlarla alay etmek
kabilinden idi.
Nitekim işin aslı da budur. Zira Yüce Allah cehennemliklere şöyle buyuracaktır:“Gerçek şu ki kullarımdan: Rabbimiz iman ettik, bize mağfiret ve rahmet buyur. Sen rahmet edenlerin hayırlısısın, diyen bir topluluk vardı. Siz ise onları alaya aldınız. Öyle ki onlar(la alayınız) size Beni anmayı unutturdu. Siz onlara gülüp geçiyordunuz.”(el-Müminûn, 109/110)
Onları göremeyişimizin ikinci sebebi ise şu olabilir: Belki de onlar bizimle birlikte
azaptadırlar, fakat gözümüzden kaçmış bulunuyorlar. Aslında onlar da bizimle birlikte azap
görmektedirler, ama biz onları göremiyoruz.
Bu düşüncenin, dünya hayatında iken kalplerinde besledikleri bir inanç olması ihtimali vardır.
Böylece onların dünyada besledikleri bu inanç ve iman ehli kimselerin ateşte azap göreceklerine
çokça hüküm vermeleri kalplerinde iyice yer etmiştir, öyle ki onların ayrılmaz bir sıfatı haline
gelmiştir. O bakımdan onlar cehennem ateşine de bu halleri ile girecekler ve bu sözleri
söyleyeceklerdir.
Yine bu sözleri, dünyada hakikatleri tersyüz ettikleri gibi cehennem ateşinde de aynı şekilde
hakikatleri sulandırmak maksadı ile söyleyecekleri bir söz de olabilir. Ondan dolayı A’raftakiler cehennemdekilere şöyle diyeceklerdir:“Kendilerini Allah’ın rahmetine erdirmeyeceğine yemin ettiğimiz kimseler bunlar mı idi? İşte onlara: Girin cennete, size hiçbir korku yoktur ve siz üzülecek de değilsiniz (denilmiştir).”(el-Araf, 7/49)
Yüce Allah, söz söyleyenlerin en doğrusu olduğu halde verdiği bu haberi tekid etmek üzere şöyle buyurmaktadır:
64. “Cehennem ehlinin (bu şekilde) çekişmeleri”
sözünü ettiğim bu karşılıklı atışmaları “hiç şüphesiz bir gerçektir”
bunda en ufak bir tereddüt yoktur.
Apa yang Kami sebutkan ini adalah balasan bagi orang-orang yang bertakwa, sedangkan bagi orang-orang yang melampaui batasan-batasan Allah dengan kekufuran dan kemaksiatan balasan yang berbeda dari balasan bagi orang-orang yang bertakwa. Bagi mereka tempat kembali yang buruk pada hari Kiamat.
Ovako će na Danu konačnog polaganja računa biti dočekani vjernici, a dotle one koji su prelazili granice, pa bili nevjernici i činili grijehe čeka grozno povratište i neopisivo težak položaj na Danu sudnjem.
Esta es la recompensa para los temerosos, pero aquellos que traspasan los límites de Al-lah mediante la incredulidad y los pecados tendrán una recompensa diferente a la del temeroso, por lo que para ellos será una morada nefasta a la que llegarán en el Día del Juicio.
Questo è il sostentamento che abbiamo menzionato per i devoti. In verità, coloro che trasgrediscono i limiti imposti da Allāh con la miscredenza e i peccati otterranno una retribuzione differente da quella dei devoti: essi otterranno il destino peggiore, nel Giorno del Giudizio.
Tale punizione è l’Inferno, che li circonderà, e soffriranno il suo ardore e le sue fiamme; esso sarà il loro giaciglio: che infausto il loro giaciglio!
Njih će Silni Allah, Znalac svih tajni, kazniti u paklenoj vatri koja će ih pržiti iznad i ispod njih. Grozne li postelje u džehennemskoj vatri za one koji na dunjaluku bijahu poročni!
Bu ceza her taraflarını saran cehennem ateşidir. Onun sıcaklığı ve alevinden şikayet ederler. Orada onlar için kalacak yer vardır. Orası ne kötü bir kalma yeridir.
Ils iront en Enfer qui les cernera de toutes parts et ils endureront sa chaleur et ses flammes. Il sera leur literie et quelle pire literie que l’Enfer.
Phần thưởng của chúng sẽ là Hỏa Ngục, nó sẽ bao trùm lấy chúng, chúng sẽ phải hứng chịu cái nóng thiêu đốt của nó, chúng sẽ nằm trong đó. Và đó là nơi ở thật tồi tệ.
Este castigo es el infierno que los rodeará, donde sufrirán el calor y las llamas. Esta será su morada, ¡qué morada siniestra tendrán!
Balasan ini adalah Jahanam yang meliputi mereka, mereka merasakan panas dan kobaran apinya, alas mereka adalah Jahanam ini, dan ini adalah seburuk-buruk alas bagi mereka.
This reward is hell which will surround them, and they will suffer its heat and flames. From it they will have a spread, so what an evil spread is theirs.
Ang ganting ito ay Impiyerno na papaligid sa kanila at daranasin nila ang init niyon at ang pagliyab niyon. Magkakaroon sila mula roon ng higaan. Kaya kay saklap bilang higaan ang higaan nila!
This punishment is extremely hot water, and pus which will flow from the bodies of the people of hell being punished in it, so they should taste it as it is their drink. However it is a drink which does not quench thirst.
Ang pagdurusang ito ay isang tubig na sukdulan sa init at isang nana na dumadaloy mula sa mga katawan ng mga maninirahan sa Apoy, na mga pinagdurusa roon. Kaya lasapin nila ito sapagkat ito ay inumin nilang hindi nakaaalis ng uhaw.
Evo, ovu groznu, bolnu patnju kušat će griješnici i bezbožnici. Bit će kažnjeni i tako što će, protiv svoje volje, biti napajani kipućom vodom (koja je dostigla krajnji stepen vreline) i smrdljivom, iznad svega odvratnom kapljevinom, tj. gnojem koji će curiti iz tijelā džehenemlija. Tim pićem neće žeđ ugasiti.
Leur supplice consistera à boire une eau extrêmement brûlante et du pus s’écoulant des corps des suppliciés en Enfer. Qu’ils boivent de ces boissons qui n’étancheront jamais leur soif.
Azab ini adalah air yang sangat panas dan nanah meleleh dari tubuh para penghuni neraka yang disiksa di dalamnya. Hendaklah mereka meminumnya karena itulah minuman mereka yang tidak menghilangkan dahaga.
Bu azap son derece sıcak bir su ve cehennemde azap görenlerin bedenlerinden akan irindir, ondan içsinler. O susuzluğu gidermeyen içecekleridir.
Sự trừng phạt này là một loại nước cực sôi, một loại mủ (máu) hôi tanh được tiết ra từ da thịt tổn thương của cư dân Hỏa Ngục. Chúng uống loại nước sôi và các chất mủ này, đó là thức uống giải khát của chúng nhưng nó không giải được cơn khát của chúng.
Questa punizione consisterà in un'acqua dal calore indescrivibile e dai liquidi che usciranno fuori dai corpi della gente punita del Fuoco, ed essi li berranno e quella sarà la loro bevanda che non li disseterà.
Este castigo consiste en agua caliente en extremo, y pus que fluirá de los cuerpos de la gente del infierno por el que serán atormentados, y que será también su bebida. Sin embargo, es una bebida que no saciará la sed.
Bagi mereka azab yang lain dalam bentuk sepadan dengan azab ini. Bagi mereka berbagai bentuk azab yang dengannya mereka disiksa di akhirat.
Ve onlar için bu türden başka azaplar da vardır. Ahirette onların azap göreceği çeşit çeşit azaplar vardır.
E subiranno un'altra punizione simile a questa, e subiranno vari tipi di punizione nell'Aldilà.
Ukol sa kanila ay isang pagdurusang iba pa kabilang sa kaanyo ng pagdurusang ito sapagkat ukol sa kanila ay isang bilang ng mga uri ng pagdurusang pagdurusahin sila sa Kabilang-buhay.
Ils subiront d’autres supplices du même genre et d’autres complètement différents.
Và họ còn phải gánh chịu thêm các loại hình phạt tương tự khác nữa. Họ sẽ phải gánh chịu các loại trừng phạt khác nhau vào Đời Sau.
Y tendrán otro castigo como este. Serán sometidos a varios escarmientos diferentes con los que serán atormentados en el Más Allá.
Hell would also be everlasting and will be an amalgam of all troubles and tortures which can be imagined in the present world. When those who were arrogant in this world and rejected the truth gather in Hell, leaders and followers will quarrel with each other and curse one another. But, none of it would be of avail.
And they will have another punishment like this punishment. They will have a number of various punishments they will be punished with in the Afterlife.
Griješnici će u paklenoj vatri biti kažnjavani i drugim mukama sličnim ovim koje su spomenute. Naime, bit će izloženi mnogostrukim kaznama i teškoćama.
Lorsque les gens de l’Enfer entreront en Enfer, des disputes éclateront entre eux. Ils s’invectiveront les uns les autres et les uns se désavoueront des autres. Certains diront: Voici un groupe qui entrera en Enfer avec vous. Les autres répondront: Qu’ils ne soient pas les bienvenus car ils endureront le feu que nous endurons.
E quando la gente del Fuoco vi entrerà, si insulteranno come si insultano i disputanti e si dissoceranno l'uno dall'altro. Alcuni di loro diranno: "Questo gruppo fa parte della gente del Fuoco che entrerà assieme a voi", ed essi diranno: "Non sono i benvenuti, essi soffriranno lo stesso fuoco che noi soffriamo".
Kad se griješnici budu tiskali na vratima Džehennema, svaka će skupina grditi onu drugu, pa će griješnici govoriti jedni drugima: “Ova će gomila džehenemlija ući u paklenu vatru tiskajući se s vama!” Na to će ovi odgovoriti: “Nisu dobrodošli i ne bilo im prostrano i ni ugodno boravište njihovo! Oni će, kao i mi, gorjeti u paklenoj vatri i kušat će njezinu vrelinu.”
And when the people of hellfire will enter, they will dispute with one another, cursing and disassociating from one another. When it will be said to those already in the fire: “This is a new group of those that will inhabit the fire with you, they will respond:” “May they not be welcome, they will suffer the punishment like we are suffering”
Cuando la gente del fuego del infierno ingrese, pelearán entre ellos, maldiciendo y desligándose unos de otros. Cuando se les diga a los que ya están en el fuego: “Este es un nuevo grupo de personas que habitarán el fuego con ustedes”, responderán: “Que no sean bienvenidos, sufrirán el castigo como nosotros”.
Và khi cư dân của Hỏa Ngục vào Hỏa Ngục, giữa họ xảy ra sự trách mắng lẫn nhau, người này không muốn liên can người kia, người kia đổ lỗi cho người này. Bởi thế, một số họ lên tiếng bảo: "Đây là nhóm cư dân Hỏa Ngục vào Hỏa Ngục cùng với các ngươi." Một nhóm khác đáp lại: "Chúng tôi chẳng hề hoan nghênh họ, vì thật ra họ cũng bị đày vào Hỏa Ngục giống như chúng tôi thôi."
Cehennem ehli cehenneme girdiklerinde husumet sahiplerinin arasında bulunan sayıp sövme bunlar arasında da vuku bulur. Bazısı bazısından uzak olduğunu belirtir. Hatta bazıları şöyle derler: "Bu cehennem ehlinden bir grup ve sizinle beraber cehenneme girdiler." Onlar da buna şöyle cevap verirler: "Onlar rahat yüzü görmesinler. Muhakkak onlar da bizim cehennem azabını tattığımız gibi azabı tatsınlar."
Kapag pumasok ang mga mamamayan ng Apoy, magaganap sa pagitan nila ang magaganap sa pagitan ng mga magkaalitan gaya ng pang-aalipusta at pagpapakawalang-kaugnayan ng isa't isa sa kanila. Kaya magsasabi ang iba sa kanila: "Ito ay isang pangkating kabilang sa mga mamamayan ng Apoy na papasok sa Apoy kasama sa inyo," saka sasagot naman ang mga iyon: "Walang mabuting pagtanggap sa kanila. Tunay na sila ay mga magdurusa sa pagdurusa sa Apoy tulad ng pagdurusa namin."
Bila penghuni-penghuni neraka masuk neraka maka terjadilah di antara mereka apa yang terjadi di antara para seteru, yaitu mereka saling mencela. Sebagian dari mereka berlepas diri dari sebagian yang lain. Sebagian dari mereka berkata, “Ini sekelompok penghuni neraka yang masuk neraka bersama kalian.” Sebagian yang lain berkata, “Tidak ada ucapan selamat datang bagi mereka, sesungguhnya mereka tetap merasakan azab neraka sebagaimana yang kami rasakan.”
Magsasabi ang pulutong ng mga tagasunod sa mga pinuno nitong sinusunod: "Bagkus kayo, O mga pinunong sinusunod! Walang mabuting pagtanggap sa inyo sapagkat kayo ay ang nagdahilan para sa amin ng pagdurusang masakit na ito dahil sa pagligaw ninyo sa amin at paglilisya ninyo. Kaya kay saklap bilang pamamalagian ang pamamalagiang ito, ang pamamalagian ng lahat na Apoy ng Impiyerno!"
Đám thuộc hạ đã làm theo những tên lãnh đạo nói với những kẻ chúng đi theo: "Không, các người - hỡi các nhà lãnh đạo - chúng tôi cũng không hề hoan nghênh các người. Bởi vì các người là những người khiến chúng tôi phải gánh chịu sự trừng phạt đau đớn bởi sự lạc lối mà các người đã lôi kéo chúng tôi. Bởi thế, đây chính là chỗ cư ngụ tồi tệ mà tất cả chúng ta đều phải gánh chịu."
The group of followers will say to their leaders who were followed: “But rather you, O leaders who were followed, no welcome to you, as you are what caused us this painful punishment by misguiding us and leading us astray”. What a terrible settlement this is, the settlement of hell fire for them all.
Sekelompok orang dari para pengikut berkata kepada panutan yang mereka ikuti, “Wahai para tokoh yang kami ikuti! Justru tidak ada ucapan selamat datang bagi kalian. Kalianlah yang menjadi sebab kami mendapatkan azab yang pedih ini karena kalian yang menyesatkan kami dan membuat kami menyimpang dari kebenaran.” Ini adalah seburuk-buruk tempat, tempat mereka semuanya, yaitu neraka Jahanam.
Un gruppo dei seguaci dirà ai loro superiori: "Al contrario, voi, o signori, siete i malvoluti; voi ci avete causato questa sofferenza sviandoci e ingannandoci: che infausto luogo quello in cui ci siamo radunati tutti!"
Podanici će svojim glavešinama, reći: “Vi niste dobrodošli, niti imate ikakve vrijednosti! Vi ste bili uzrok da skrenemo s Prave staze. A grozno je džehennem boravište i grozno je povratište!” I jedni i drugi bit će stanovnici džehennema.
El grupo de seguidores les dirá a sus líderes que fueron seguidos: “Pero más bien ustedes, líderes que fueron seguidos, no son bienvenidos, ya que ustedes son los que nos causaron este doloroso castigo al guiarnos mal y al descarriarnos”. Qué terrible morada es esta, la morada del fuego del infierno para todos.
Tabi olan grup, tabi oldukları efendilerine şöyle derler: "Bilakis siz ey kendilerine tabi olduğumuz efendiler! Asıl size rahat yüzü olmasın, bizi dalalete sürükleyip yoldan çıkararak bu elim dolu azaba çarptırılmamıza siz sebep oldunuz. Bu yer ne kötü bir yerdir. Bu kötü olan yer bizim ve sizin hepimizin yeri olan cehennem ateşidir.
Les suiveurs diront à leurs chefs meneurs: Ô chefs meneurs, c’est plutôt vous qui n’êtes pas les bienvenus car c’est vous qui êtes la cause du châtiment douloureux que nous subissons car vous nous avez égarés et nous avez trompés. Que la demeure, l’Enfer, de tous ces gens est mauvaise.
Para pengikut berkata, “Wahai Tuhan kami! Siapa yang menyesatkan kami dari kebenaran setelah kebenaran itu datang kepada kami maka lipatgandakanlah azabnya di neraka.”
I seguaci dissero: "O Dio nostro, raddoppia la punizione di chi ci ha sviati dalla Retta Via dopo esserne venuti a conoscenza".
Les suiveurs diront: Ô notre Seigneur, double le châtiment de ceux qui nous ont détournés de la guidée lorsque celle-ci nous est parvenue.
Los seguidores dirán: “Señor nuestro, quienquiera que nos haya extraviado de la guía después de que llegara a nosotros, duplícales su castigo en el infierno”.
Podanici će reći: “Gospodaru naš, udvostruči patnju u paklenoj vatri onima koji su bili uzrok da skrenemo s puta istine i da se otuđimo!”
The followers will say: “Our Lord, whoever lead us astray from the guidance after it came to us, double his punishment in the fire”.
Tabi olanlar: "Ey Rabbimiz! Bizlere hidayet geldikten sonra kim bizi saptırdıysa; onun ateşteki azabını kat kat artır." derler.
Những tên đi theo thưa: "Lạy Thượng Đế của bầy tôi! Những ai đã từng dẫn dắt bầy tôi đi lạc lối để rồi nhận lấy sự trừng phạt thế này đây thì cầu xin Ngài hãy tăng ngọn lửa gấp đôi lên trừng phạt chúng."
Magsasabi ang mga tagasunod: "O Panginoon namin, ang sinumang nagligaw sa amin palayo sa patnubay matapos noong dumating ito sa amin ay gawin Mo ang pagdurusa niya sa Apoy na isang pagdurusang pinag-ibayo."
I tiranni arroganti dissero: "Perché non vediamo con noi, nel Fuoco, degli uomini che consideravamo, in vita, dei licenziosi e meritevoli di punizione?".
Les arrogants et les tyrans diront: Pourquoi ne voyons-nous pas dans le feu, des hommes que nous considérions dans le bas monde comme des misérables qui méritent le châtiment.
Kibirli ve zorba olan müşrikler şöyle derler: "Bize ne oldu da dünyada kötü saydığımız ve azabı hak eden adamları burada göremiyoruz?"
Magsasabi ang mga nagpapakamapagmalaki na nagpapakalabis-labis: "Ano ang mayroon sa atin na hindi tayo nakakikita kasama sa atin ng mga lalaking dati nating inaakala sila sa Mundo na kabilang sa mga malumbay na nagiging karapat-dapat sa pagdurusa?
And the arrogant transgressors will say: “Why do we not see with us in the fire men we used to consider in the world amongst the wretched who deserved punishment?
Glavešine zulumćari također će kazati: “Zašto u džehennemskoj vatri ne vidimo ljude koje smo na dunjaluku smatrali poročnima, onima koji zaslužuju kaznu?”
Và những tên kiêu ngạo bảo: "Chuyện gì xảy ra với chúng tôi vậy? Tại sao, chúng tôi không nhìn thấy ở cùng với chúng tôi trong Hỏa Ngục những người đàn ông mà chúng tôi đã liệt kê họ vào danh sách khi còn ở trần gian rằng chắc chắn họ đáng phải gánh chịu sự trừng phạt?"
Orang-orang sombong yang melampaui batas itu berkata, “Mengapa di dalam neraka ini kami tidak melihat orang-orang yang semasa di dunia kami menganggap mereka termasuk orang-orang yang sengsara yang laik mendapatkan azab?
Los arrogantes transgresores dirán: “¿Por qué no vemos con nosotros en el infierno a los hombres que solíamos considerar en el mundo entre los miserables que merecían el castigo?
Apakah pelecehan kami dan penghinaan kami kepada mereka salah alamat sehingga mereka tidak berhak mendapatkan azab ataukah hal itu benar dan mereka telah masuk api neraka namun kami tidak melihat mereka?”
Ang panunuya ba natin at ang pangungutya natin sa kanila ay mali sapagkat hindi sila naging karapat-dapat sa pagdurusa, o na ang pangungutya natin sa kanila dati ay tama yayamang pumasok nga sila sa Apoy at hindi bumagsak sa kanila ang mga paningin natin?"
Was our mocking them a mistake and so they did not deserve to be punished, or was our mocking them right, and they have entered the fire but we have not seen them yet?”
“Jesmo li to griješili kad smo ih ismijavali i nipodaštavali? Ili smo pak, ismijavajući ih, bili u pravu, pa su oni s nama u paklenoj vatri, ali ih još nismo vidjeli, te su nam se sasvim iz vida izgubili?”, reći će.
Nous sommes-nous trompés lorsque nous les avons raillés alors qu’il s’avère qu’ils ne méritent pas d’être châtiés? Ou alors avions-nous raison et ils sont bien entrés en Enfer sans que nous ne les ayons vus?
La nostra derisione e il nostro scherno nei loro confronti era forse sbagliato e, in realtà, non meritavano alcuna punizione, oppure eravamo nel giusto prendendoci gioco di loro, ed essi sono entrati nel Fuoco ma non li abbiamo avvistati?!
¿Burlarnos de ellos fue acaso un error y por eso no merecían ser castigados, o estuvo bien burlarnos de ello y ya han entrado al infierno, pero todavía no los hemos visto?
Bizler onlarla alay etmemiz ve onları küçümsememiz konusunda hata mı ettik? Onları cehennemin azabını hak edenler olarak burada göremedik? Yahut onlar hakkında yapmış olduğumuz alayımız ve küçümsememiz yerinde ve doğru idi. Onlar cehenneme girdiler ama gözlerimiz onlardan kaydığı için onları göremedik.
Phải chăng, sự kiêu ngạo và khinh thường của chúng tôi đối với họ là đã sai. Bởi vì, số phận của họ không đáng bị trừng phạt hoặc do họ đã nằm sẵn trong Hỏa Ngục rồi, thế nên đã làm chúng tôi không nhìn thấy được họ?
In verità, le dispute dei miscredenti che vi abbiamo menzionato, nel Giorno del Giudizio, sono cose certe e indubbie.
Quả thật, sự việc TA đã đề cập về sự tranh cãi và trách mắng nhau giữa như kẻ vo đức tin vào Ngài Phán Xét là sự thật, không có gì phải nghi ngờ cả.
I znajte da će se raspravljanje među stanovnicima Džehennema, o kojem se ovdje govori, dogoditi.
When the people who rejected the truth see their miserable lot in the Hereafter, they will remember those who had taken the side of the Truth and as such had come to be regarded as inferior in their society. The rejectors of the truth used to say of the supporters of truth that the latter disrespected the great ones; that they had deviated from their ancestral religion and had made their own path separate from that of the community.These rejectors of the truth had considered themselves to be on the right path. But in the Hereafter, the tables will be turned. At that time it will be clear to them that those whom they looked at with contempt and ridiculed, are the very people who are now enjoying the foremost position of success.
Sesungguhnya apa yang Kami sebutkan kepadamu ini, yaitu berbantah-bantahan di antara orang-orang kafir adalah kebenaran yang tidak ada keraguan dan kebimbangan padanya.
This which has been mentioned to you, namely the arguments of the disbelievers on the Day of Judgment, is the truth in which there is no dispute or doubt.
Şüphesiz size bu zikredilen kâfirlerin kıyamet gününde olan tartışmaları şek ve şüphesiz kesin bir gerçektir.
Tunay na ang nabanggit Naming iyon sa inyo na pag-aalitan ng mga tagatangging sumampalataya sa pagitan nila sa Araw ng Pagbangon ay talagang isang katotohanang walang pag-aatubili rito at pag-aalinlanganan.
Esto que se te ha mencionado sobre las discusiones de los incrédulos en el Día del Juicio, es una verdad en la que no hay disputa ni duda.
Les disputes entre mécréants qui sont décrites ici et qui auront lieu le Jour de la Résurrection sont une vérité indubitable.
Ey Muhammed! Kavmindeki kâfirlere de ki: "Şüphesiz ben, Allah'ı küfrünüz ve resulleri yalanlamanız sebebiyle başınıza gelecek azaptan sizi uyaran bir uyarıyıcıyım. Allah -Subhanehu ve Teâlâ-'dan başka ibadeye layık hak ilah yoktur. Azametinde, isimlerinde ve sıfatlarında tek olan O'dur. O, her şeye galip gelendir. Her şey O'na boyun eğip itaat eder."
The Message of the Messenger is a Great News
Allah tells His Messenger to say to those who disbelieved in Allah, associated others in worship with Him and denied His Messenger: `I am a warner, I am not as you claim.'
وَمَا مِنْ إِلَـهٍ إِلاَّ اللَّهُ الْوَحِدُ الْقَهَّارُ
(and there is no God (worthy of worship) except Allah, the One, the Irresistible,) means, He Alone has subjugated and controlled everything.
رَّبُّ السَّمَـوَتِ وَالاٌّرْضِ وَمَا بَيْنَهُمَا
(The Lord of the heavens and the earth and all that is between them,) means, He is the Sovereign of all that and is in control of it.
الْعَزِيزُ الْغَفَّارُ
(the Almighty, the Oft-Forgiving.) means, He is Oft-Forgiving as well as being Almighty and All-Powerful.
قُلْ هُوَ نَبَأٌ عَظِيمٌ
(Say: "That (this Qur'an) is a great news,") means, `something very important, which is that Allah has sent me to you.
أَنتُمْ عَنْهُ مُعْرِضُونَ
(From which you turn away!) means, `you neglect it.'
مَا كَانَ لِىَ مِنْ عِلْمٍ بِالْمَـَلإِ الاٌّعْلَى إِذْ يَخْتَصِمُونَ
(I had no knowledge of the chiefs (angels) on high when they were disputing and discussing. ) meaning, `were it not for the divine revelation, how could I have known about the dispute of the chiefs on high (the angels)' This refers to their dispute concerning Adam, peace be upon him, and how Iblis refused to prostrate to him and argued with his Lord because He preferred him (Adam) over him. This is what Allah says:
"Katakanlah, 'Sesungguhnya aku hanya seorang pemberi peringatan, dan sekali-kali tidak ada
sembahan yang haq melain-kan Allah Yang Maha Esa dan Maha Mengalahkan. Rabb langit dan bumi dan
apa yang ada di antara keduanya, Yang Mahaper-kasa lagi Maha Pengampun.' Katakanlah, 'Berita itu
adalah berita yang besar, yang kamu berpaling darinya. Aku tiada mempunyai pengetahuan
sedikitpun tentang al-mala`ul a'la itu ketika mereka berbantah-bantahan. Tidak diwahyukan
kepadaku, melainkan bahwa sesungguhnya aku hanyalah seorang pemberi peringatan yang nyata.'
Ketika Rabbmu berfirman kepada malaikat, 'Sesung-guhnya Aku akan menciptakan manusia dari tanah.
Apabila telah Kusempurnakan kejadiannya dan Kutiupkan kepadanya ruhKu; maka hendaklah kamu
tersungkur dengan sujud kepadanya.' Lalu seluruh malaikat-malaikat itu sujud semuanya. Kecuali
iblis; dia menyombongkan diri dan dia termasuk orang-orang yang kafir. Allah berfirman, 'Hai
iblis, apakah yang menghalangimu sujud kepada yang telah Ku-ciptakan dengan kedua TanganKu?
Apakah kamu menyombongkan diri ataukah kamu termasuk orang-orang yang lebih tinggi?' Iblis
berkata, 'Aku lebih baik daripadanya, karena Engkau ciptakan aku dari api, sedangkan dia Engkau
cipta-kan dari tanah.' Allah berfirman, 'Maka keluarlah kamu darinya; sesungguhnya kamu adalah
yang diusir. Sesungguhnya kutukanKu tetap atasmu sampai Hari Pembalasan.' Iblis berkata, 'Ya
Rabbku, beri tangguhlah aku sampai hari mereka dibangkitkan.' Allah ber-firman, 'Sesungguhnya
kamu termasuk orang-orang yang diberi tangguh, sampai kepada hari yang telah ditentukan
waktunya.' Iblis menjawab, 'Demi KeperkasaanMu, aku akan menyesatkan mereka semuanya, kecuali
hamba-hamba-Mu yang diberi keikh-lasan di antara mereka.' Allah berfirman, 'Maka yang benar dan
hanya kebenaran itulah yang Ku-katakan. Sesungguhnya Aku pasti akan memenuhi Neraka Jahanam
dengan jenismu dan dengan orang-orang yang mengikutimu di antara mereka kesemuanya.' Katakanlah,
'Aku tidak meminta upah sedikit pun kepadamu atas dakwahku; dan aku bukanlah termasuk
orang-orang yang meng-ada-adakan. Al-Qur`an ini tidak lain hanyalah peringatan bagi semesta
alam. Dan sesungguhnya kamu akan mengetahui berita al-Qur`an setelah beberapa waktu lagi'."
(Shad: 65-88).
(65) ﴾ قُلۡ ﴿ "Katakanlah," wahai rasul kepada mereka-mereka yang mendustakan, jika mereka meminta apa yang tidak kamu miliki wewenang padanya dan tidak pada kekuasaanmu,﴾
إِنَّمَآ أَنَا۠ مُنذِرٞۖ ﴿ "Sesungguhnya aku hanya seorang pemberi peringatan." Inilah segala apa yang aku miliki. Adapun semua wewenang urusan adalah milik Allah سبحانه وتعالى, sedangkan saya hanyalah menyuruh kalian, melarang kalian dan menghimbau kalian kepada kebaikan dan mencegah kalian dari segala keburukan. Barangsiapa yang mau mengikutinya, maka keuntungannya kembali kepada dirinya sen-diri, dan siapa saja yang sesat, maka kesesatannya menimpa dirinya sendiri.
﴾ وَمَا مِنۡ إِلَٰهٍ إِلَّا ٱللَّهُ ﴿ "Dan sekali-kali tidak ada sembahan yang haq me-lainkan Allah." Maksudnya, tiada seorang pun yang berhak dipertu-hankan dan disembah dengan haq kecuali Allah ﴾
ٱلۡوَٰحِدُ ٱلۡقَهَّارُ ﴿ "Yang Maha Esa dan Maha Mengalahkan." Ini adalah sebuah penegasan
tentang ketuhananNya berdasarkan argumen yang tak terbantah-kan, yaitu keesaanNya dan
keperkasaanNya atas segala sesuatu, sebab keperkasaan itu memastikan keesaan. Maka tidak akan
ada dua yang tidak terkalahkan yang sama di dalam keperkasaannya selama-lamanya. Maka, yang
mengalahkan segala sesuatu itu, Dia-lah Yang Esa, yang tidak ada tandinganNya, dan Dia-lah
semata yang berhak disembah sebagaimana halnya hanya Dia yang Maha Mengalahkan.
(66) Dan hal tersebut diperkuat lagi dengan tauhid rububi-yah, seraya
berfirman, ﴾ رَبُّ ٱلسَّمَٰوَٰتِ وَٱلۡأَرۡضِ وَمَا بَيۡنَهُمَا ﴿ "Rabb langit dan bumi dan apa yang ada di antara keduanya." Artinya, Pencipta keduanya, Pemelihara dan Yang Mengatur keduanya dengan berbagai bentuk pengendalian, ﴾
ٱلۡعَزِيزُ ﴿ "Yang Mahaperkasa," yang memiliki kekuatan yang dengannya Dia menciptakan ciptaan-ciptaan agung (luar biasa besarnya), ﴾ ٱلۡغَفَّٰرُ ﴿ "lagi Maha Pengampun"
terhadap semua dosa, yang kecil dan yang besar bagi siapa saja yang bertaubat kepada-Nya dan
menanggalkan diri dari perbuatan dosa.
Inilah yang pantas dan yang berhak diibadahi (disembah), bukan siapa
yang tidak mampu menciptakan, tidak mampu mem-beri rizki, tidak bisa menimpakan mudarat, tidak
dapat memberi manfaat dan tidak pula memiliki wewenang sedikitpun, tidak me-miliki power untuk
berkuasa dan tidak pula mempunyai kemam-puan memberikan ampunan terhadap dosa-dosa dan
kesalahan-kesalahan.
(67-68) ﴾ قُلۡ ﴿ "Katakanlah" kepada mereka, seraya memper-takuti, mewanti-wanti, membangkitkan dan memberikan peringatan kepada mereka, ﴾
هُوَ نَبَؤٌاْ عَظِيمٌ ﴿ "Berita itu adalah berita yang besar." Arti-nya, apa yang saya informasikan kepada kalian ini, seperti kebang-kitan, dihidupkan kembali sesudah mati dan pemberian balasan atas amal-amal adalah merupakan berita yang sangat agung yang pantas diperhatikan dengan serius dan tidak boleh diabaikan. Akan tetapi ﴾
أَنتُمۡ عَنۡهُ مُعۡرِضُونَ ﴿ "kamu berpaling darinya" hingga seakan-akan kalian tidak
mempercayai bahwa di hadapan kalian ada hisab (per-hitungan amal perbuatan), hukuman, ataupun pahala.
(69-70) Jika kalian ragu terhadap perkataanku dan kalian meragukan
informasi dariku, maka sesungguhnya aku hanya me-nyampaikan informasi-informasi yang aku sendiri
tidak mempu-nyai pengetahuannya dan tidak pula aku pelajari dari satu kitab mana pun. Jadi,
penyampaian informasi yang aku sampaikan ini sebagaimana adanya, tanpa tambahan ataupun
pengurangan, adalah merupakan saksi yang paling besar bagi kejujuranku dan bukti yang paling
tepat atas kebenaran apa yang aku bawa kepada kalian ini. Maka dari itu Allah berfirman (memerintahkan RasulNya) ﴾ مَا كَانَ لِيَ مِنۡ عِلۡمِۭ بِٱلۡمَلَإِ
ٱلۡأَعۡلَىٰٓ ﴿ "Aku tiada mempunyai pengetahuan sedikitpun tentang al-mala`ul a'la itu," maksudnya, para malaikat, ﴾
إِذۡ يَخۡتَصِمُونَ ﴿ "ketika mereka berbantah-bantahan," kalau saja bukan karena Allah menginformasikannya dan mewahyukannya kepadaku. Dan karena itu ayat berikutnya mengatakan, ﴾
إِن يُوحَىٰٓ إِلَيَّ إِلَّآ أَنَّمَآ أَنَا۠ نَذِيرٞ مُّبِينٌ ﴿ "Tidak di-wahyukan kepadaku,
melainkan bahwa sesungguhnya aku hanyalah se-orang pemberi peringatan yang nyata," artinya, yang
jelas lagi nyata peringatannya. Maka tidak ada pemberi peringatan yang lebih jelas daripada
perintah yang disampaikan oleh Rasulullah a.
(71-72) Kemudian Allah menjelaskan perbantahan para malaikat tersebut
seraya berfirman, ﴾ إِذۡ قَالَ رَبُّكَ لِلۡمَلَٰٓئِكَةِ ﴿ "Ketika Rabbmu berfirman kepada malaikat" sebagai informasi, ﴾
إِنِّي خَٰلِقُۢ بَشَرٗا مِّن طِينٖ ﴿ "Sesung-guhnya Aku akan menciptakan manusia dari tanah." Maksudnya, mate-rinya dari tanah liat, ﴾
فَإِذَا سَوَّيۡتُهُۥ ﴿ "Maka apabila telah Ku-sempurnakan," maksudnya, menyempurnakan jasadnya dan telah terbentuk,﴾
وَنَفَخۡتُ فِيهِ مِن رُّوحِي فَقَعُواْ لَهُۥ سَٰجِدِينَ ﴿ "dan Ku-tiupkan kepadanya ruhKu, maka
hendak-lah kamu tersungkur dengan sujud kepadanya."
(73-74) Maka para malaikat yang mulia itu menundukkan dirinya untuk hal
tersebut, ketika penciptaan manusia itu telah sempurna dan telah ditiupkan ruh padanya, sebagai
sikap patuh terhadap Rabb mereka dan sebagai sikap hormat kepada Adam عليه السلام. Setelah
sempurna penciptaan jasad dan ruhnya dan setelah Allah menguji Adam dan para malaikat dalam ilmu
pengetahuan, dan setelah tampak keunggulan Adam atas mereka, maka Allah memerintahkan mereka
untuk sujud kepada Adam. Maka mereka pun sujud ﴾ كُلُّهُمۡ أَجۡمَعُونَ 73 إِلَّآ إِبۡلِيسَ
﴿ "semuanya, kecuali iblis," ia tidak mau sujud, ﴾ ٱسۡتَكۡبَرَ ﴿ "dia menyombongkan diri" terhadap perintah Rabbnya, dan menyombongkan diri terhadap Nabi Adam عليه السلام , ﴾
وَكَانَ مِنَ ٱلۡكَٰفِرِينَ ﴿ "dan dia termasuk orang-orang yang kafir" dalam ilmu Allah سبحانه
وتعالى.
(75) Maka Allah سبحانه وتعالى berkata kepadanya sebagai celaan,﴾ مَا
مَنَعَكَ أَن تَسۡجُدَ لِمَا خَلَقۡتُ بِيَدَيَّۖ ﴿ "Apakah yang menghalangimu sujud kepada yang telah Ku-ciptakan dengan kedua TanganKu?" Maksudnya, yang Aku muliakan, Aku hargai dan Aku istimewakan dengan keistimewaan ini; yang dengannya ia menjadi istimewa daripada seluruh makhluk, dan hal itu seharusnya tidak menimbulkan sikap sombong terha-dapnya. ﴾
أَسۡتَكۡبَرۡتَ ﴿ "Apakah kamu menyombongkan diri" dalam keeng-gananmu itu, ﴾ أَمۡ كُنتَ
مِنَ ٱلۡعَالِينَ ﴿ "ataukah kamu termasuk orang-orang yang lebih tinggi?"
(76) ﴾ قَالَ ﴿ "Berkata" iblis dengan sikap menentang dan melawan Rabbnya, ﴾
أَنَا۠ خَيۡرٞ مِّنۡهُ خَلَقۡتَنِي مِن نَّارٖ وَخَلَقۡتَهُۥ مِن طِينٖ ﴿ "Aku lebih baik
dari-padanya, karena Engkau ciptakan aku dari api, sedangkan dia Engkau ciptakan dari tanah."
Menurut anggapannya bahwa unsur api itu lebih baik daripada unsur tanah. Ini termasuk analogi
yang rusak, karena sesungguhnya unsur api itu adalah materi kejahatan, keru-sakan, keangkuhan,
kesombongan, dan kehinaan, sedangkan unsur tanah adalah materi kematangan, tawadhu' (rendah diri) dan tem-pat tumbuhnya berbagai pohon dan tanaman. Ia bisa
mengalahkan api dan memadamkannya. Dan api selalu membutuhkan benda untuk bisa hidup, sedangkan
tanah bisa berdiri sendiri.
Itulah analogi dedengkot makhluk jahat yang dengannya ia menentang perintah langsung dari Allah
سبحانه وتعالى, sudah sangat jelas sekali kebatilan dan kesesatannya. Lalu bagaimana menurut Anda
dengan analogi-analogi para murid-muridnya (pengikutnya) yang menentang
kebenaran dengan analogi-analogi yang mereka buat? Sesungguhnya analogi-analogi yang mereka
gunakan itu adalah lebih batil dan lebih sesat lagi daripada analogi iblis ini.
(77-78) Maka Allah berfirman kepadanya, ﴾ فَٱخۡرُجۡ مِنۡهَا ﴿ "Maka keluarlah kamu darinya," maksudnya, dari langit dan tempat yang mulia, ﴾
فَإِنَّكَ رَجِيمٞ ﴿ "sesungguhnya kamu adalah yang diusir," artinya, yang dijauhkan dan disingkirkan. ﴾
وَإِنَّ عَلَيۡكَ لَعۡنَتِيٓ ﴿ "Sesungguhnya ku-tukanKu tetap atasmu," maksudnya, sesungguhnya pengusiran dan pengucilanKu terhadapmu ﴾
إِلَىٰ يَوۡمِ ٱلدِّينِ ﴿ "sampai Hari Pembalasan," yakni, selama-lamanya.
(79) ﴾ قَالَ رَبِّ فَأَنظِرۡنِيٓ إِلَىٰ يَوۡمِ يُبۡعَثُونَ ﴿ "Ia
berkata, 'Ya Rabbku, beri tang-guhlah aku sampai hari mereka dibangkitkan'." Ini disebabkan
karena permusuhannya yang sangat berat terhadap Nabi Adam dan anak keturunannya agar ia bisa
menyesatkan siapa saja yang telah di-takdirkan Allah untuk disesatkannya.
(80-81) Maka A l l a h ﴾ قَالَ ﴿ "berfirman" memenuhi permin-taannya sesuai dengan tuntutan hikmah (kebijaksanaan)Nya, ﴾ فَإِنَّكَ مِنَ ٱلۡمُنظَرِينَ 80 إِلَىٰ
يَوۡمِ ٱلۡوَقۡتِ ٱلۡمَعۡلُومِ 81 ﴿ "Sesungguhnya kamu termasuk orang-orang yang diberi tangguh,
sampai kepada hari yang telah ditentukan waktunya," yakni, hingga seluruh anak keturunan Nabi
Adam habis dan ujian telah usai.
(82-83) Setelah iblis mengetahui bahwa dirinya diberi tang-guhan waktu,
maka ia terang-terangan melawan Rabbnya dengan kebusukannya, dengan permusuhan yang sengit
terhadap Rabbnya dan terhadap Adam dan anak-anak keturunannya, seraya berkata, ﴾ فَبِعِزَّتِكَ
لَأُغۡوِيَنَّهُمۡ أَجۡمَعِينَ ﴿ "Demi keperkasaanMu, aku akan menyesatkan mereka semuanya."
Huruf ba' (pada بِعِزَّتِكَ) bermakna sumpah. Ini berarti ia ber-sumpah dengan keperkasaan Allah bahwa iblis benar-benar akan menyesatkan mereka semuanya, ﴾
إِلَّا عِبَادَكَ مِنۡهُمُ ٱلۡمُخۡلَصِينَ ﴿ "kecuali hamba-hambaMu yang diberi keikhlasan di antara mereka." Iblis menge-tahui bahwa Allah akan melindungi mereka dari tipu dayanya.
Dan bisa juga huruf ba' itu bermakna isti'anah (permintaan pertolongan). Artinya, oleh karena iblis mengetahui bahwasanya dia lemah dari segala sisinya dan bahwa ia sama sekali tidak bisa menyesatkan seseorang kecuali dengan kehendak dari Allah سبحانه وتعالى, maka dia mencari pertolongan kepada keperkasaan Allah agar bisa menyesatkan anak keturunan Nabi Adam عليه السلام. Demikianlah, dan dia benar-benar musuh Allah yang sejati.
Sedangkan kami, wahai Rabb, lemah tidak berdaya dan lalai, kami mengakui seluruh nikmat dariMu. Kami adalah anak cucu dari manusia yang telah Engkau muliakan dan Engkau hargai itu; maka kami memohon pertolongan dengan keperkasaanMu yang agung dan kekuasaanMu dan dengan rahmatMu yang luas yang meliputi segala sesuatu, rahmatMu yang dengannya Engkau telah mengantarkan kami kepada apa yang telah kami capai, yaitu berupa kenikmatan agama dan dunia, dan dengannya pula Engkau men-jauhkan segala bentuk bencana dari kami; tolonglah kami untuk memeranginya, memusuhinya dan selamat dari kejahatan dan kesyirikannya. Dan kami berbaik sangka, bahwa Engkau pasti mengabulkan doa kami, dan kami beriman kepada janjiMu yang telah Engkau katakan kepada kami,
﴾ وَقَالَ رَبُّكُمُ ٱدۡعُونِيٓ أَسۡتَجِبۡ لَكُمۡۚ ﴿
"Dan Rabbmu berkata, 'Berdoalah kepadaKu niscaya Aku kabulkan untukmu'." (al-Ghafir: 60).
Dan inilah kami, telah berdoa kepadaMu sebagaimana telah Engkau perintahkan kepada kami, maka kabulkanlah doa kami sebagaimana yang telah Engkau janjikan.
﴾ إِنَّكَ لَا تُخۡلِفُ ٱلۡمِيعَادَ 194 ﴿
"Sesungguhnya Engkau tidak mengingkari janji." (Ali Imran: 194).
(84-85) Allah تعالى ﴾ قَالَ ﴿ "berfirman (kepada iblis),"﴾ فَٱلۡحَقُّ وَٱلۡحَقَّ أَقُولُ ﴿ "Maka yang benar dan hanya kebenaran itulah yang Ku-katakan," artinya, al-Haq (kebenaran) itu adalah sifatKu dan yang benar itu FirmanKu, ﴾
لَأَمۡلَأَنَّ جَهَنَّمَ مِنكَ وَمِمَّن تَبِعَكَ مِنۡهُمۡ أَجۡمَعِينَ ﴿ "sesungguhnya Aku pasti
akan memenuhi Neraka Jahanam dengan jenismu dan dengan orang-orang yang mengikutimu di antara
mereka kesemuanya."
(86) Setelah Rasulullah a menjelaskan dalil kepada ma-nusia dan
menjelaskan kepada mereka jalan (yang lurus) ini, maka Allah berfirman,
﴾ قُلۡ مَآ أَسۡـَٔلُكُمۡ عَلَيۡهِ ﴿ "Katakanlah, 'Aku tidak meminta kepadamu atasnya'," maksudnya, atas seruanku kepada kalian ini, ﴾
مِنۡ أَجۡرٖ وَمَآ أَنَا۠ مِنَ ٱلۡمُتَكَلِّفِينَ ﴿ "upah sedikitpun dan aku bukanlah termasuk
orang-orang yang mengada-adakan," di mana aku mengklaim suatu perkara yang bukan milikku dan
mengikuti apa yang tidak aku miliki ilmu-nya, dan tidak pula aku mengikuti selain dari apa yang
diwahyu-kan kepadaku.
(87) ﴾ إِنۡ هُوَ ﴿ "Ia tidak lain," maksudnya, wahyu dan al-Qur`an ini ﴾
إِلَّا ذِكۡرٞ لِّلۡعَٰلَمِينَ ﴿ "hanyalah peringatan bagi semesta alam," yang de-ngannya mereka dapat mempelajari apa-apa yang bermanfaat bagi mereka dari berbagai maslahat agama dan dunia mereka. Maka dengan demikian, al-Qur`an menjadi kemuliaan dan pengangkat derajat manusia semuanya dan sebagai penegakan hujjah atas orang-orang yang membangkang.
Dengan demikian, surat yang agung ini mengandung pela-jaran yang sangat bijaksana, informasi yang agung, penegakan hujjah dan argumen terhadap orang-orang yang mendustakan al-Qur`an dan menentangnya, mendustakan nabi (Rasul) yang datang dengannya, informasi tentang hamba-hamba Allah yang tulus dan balasan bagi orang-orang yang bertakwa dan orang-orang melam-paui batas. Maka dari itu Allah bersumpah pada awal surat ini bahwa al-Qur`an ini mengandung pelajaran, dan di akhir surat Dia menyatakan bahwa al-Qur`an ini adalah pelajaran (peringatan) bagi semesta alam; dan di dalamnya Allah banyak sekali mengingatkan, seperti pada FirmanNya, ﴾
وَٱذۡكُرۡ عَبۡدَنَآ ﴿ "Dan ingatlah hamba Kami," ﴾ وَٱذۡكُرۡ
عِبَٰدَنَآ ﴿ "dan ingatlah hamba-hamba Kami," ﴾ رَحۡمَةٗ مِّنَّا
وَذِكۡرَىٰ ﴿ "sebagai rahmat dan peringatan dari Kami," ﴾ هَٰذَا
ذِكۡرٞۚ ﴿ "Ini adalah peringatan."
Ya Allah, ajarkan kepada kami darinya apa yang belum kami ketahui dan ingatlah kepada kami apa
yang kami lupa darinya karena kelalaian, kelupaan, dan pengabaian.
(88) ﴾ وَلَتَعۡلَمُنَّ نَبَأَهُۥ ﴿ "Dan sesungguhnya kamu akan mengetahui beritanya," maksudnya, informasinya, ﴾
بَعۡدَ حِينِۭ ﴿ "setelah beberapa waktu lagi," yaitu ketika azab terjadi menimpa mereka dan
segala bentuk hubungan terputus dari mereka.
Selesailah tafsir surat Shad, dengan karunia dan pertolongan Allah سبحانه وتعالى.
O Muhammad, say to the disbelievers from your people: “I am only a warner to you of Allah’s punishment, lest it fall upon you due to disbelief and denying His messengers. And there is no god who deserves to be worshipped besides Allah, as He is unique in His greatness, qualities and names, and He is the Subduer who has subdued everything. So everything submits to Him.
Katakanlah -wahai Muhammad- kepada orang-orang kafir dari kaummu, “Sesungguhnya aku hanyalah seorang pemberi peringatan pada kalian dari azab Allah yang bisa Dia timpakan kepada kalian karena kekufuran kalian kepada-Nya dan pendustaan kalian kepada utusan-utusan-Nya. Tidak ada tuhan yang berhak disembah kecuali Allah semata. Dialah pemilik tunggal keagungan, sifat-sifat, dan nama-nama-Nya dan Dia Mahakuat yang mengalahkan segala sesuatu, sehingga segala sesuatu tunduk kepada-Nya.
Vjerovjesniče, obrati se bezbožnicima: “Ja sam vama poslat da vas opomenem i upozorim na bolnu patnju jer ne vjerujete i poričete poslanike! A nema istinskog božanstva osim Allaha, Jednog Jedinog, Koji nema saučesnika! Allah je jedinstven u pogledu Svog Bića, imenā, svojstava… On je svemoćan, niko Mu se ne može suprotstaviti. I zato se samo Njemu treba klanjati.”
Ô Muħammad, dis aux mécréants de ton peuple: Je ne fais que vous avertir contre le châtiment qu’Allah abattra sur vous pour votre mécréance et le démenti que vous opposiez à Ses messagers. Il n’existe pas de dieu méritant d’être adoré hormis Allah. Il est Unique dans Son éminence, Ses attributs et Ses noms. Il est le Dominateur qui domine tout et tout Lui est soumis.
65- De ki:“Ben ancak bir uyarıcıyım. Bir tek ve Kahhâr olan Allah’tan başka hiçbir (hak) ilâh yoktur.”
66- “O; göklerin, yerin ve ikisi arasında bulunanların Rabbidir; Azizdir, Ğaffardır.”
67- De ki:“O, büyük bir haberdir.
68- “Siz ise ondan yüz çevirmektesiniz.”
69- “Mele-i A’lâ, birbirleri ile tartışırlarken benim onlara dair hiçbir bilgim yoktu.”
70- “Bana ancak apaçık bir uyarıcı olduğum için vahyediliyor.”
71- Hani Rabbin meleklere şöyle demişti:“Ben, çamurdan bir beşer yaratacağım.”
72- “Ona tam bir şekil verip de içine ruhumdan üflediğim vakit derhal onun için secdeye kapanın.”
73- Bunun üzerine meleklerin hepsi toptan secde ettiler.
74- Ancak İblis hariç. O, büyüklük tasladı ve kâfirlerden oldu.
75- Buyurdu ki:“Ey İblis, iki elimle yarattığım (Âdem’e) secde etmekten seni alıkoyan nedir? (Adem’e secde etmeyi) gururuna mı yediremedin yoksa (Rabbine karşı) kibirlenenlerden mi oldun?”
76- Dedi ki:“Ben ondan daha hayırlıyım. Beni ateşten yarattın, onu ise çamurdan yarattın.”
77- Buyurdu ki:“O halde çık oradan. Çünkü sen artık kovulmuş birisin.”
78- “Hesap gününe kadar da lanetim şüphesiz senin üzerindedir.”
79- Dedi ki:“Rabbim, o halde diriltilecekleri güne kadar bana mühlet ver!”
80- Buyurdu ki:“Sen mühlet verilenlerdensin.”
81- “Bilinen vaktin (geleceği) güne kadar.”
82- Dedi ki:“İzzetine yemin ederim ki onların hepsini mutlaka azdıracağım.”
83- “Ancak içlerinden ihlâsa erdirilmiş kulların hariç.”
84- Buyurdu ki:“Hakikat şudur -ki Ben sadece hakikati söylerim-:
85- “Cehennemi andolsun sen ve onlar arasından sana uyanların hepsi ile dolduracağım.”
86- De ki:“Bu (davetime) karşılık sizden hiçbir ücret istemiyorum ve ben haddim olmayan iddialarda buluna biri de değilim.”
87- “O (Kur'ân) da ancak cin ve insanlar için bir öğüttür.”
88- “Onun haberini(n doğruluğunu) bir süre sonra kesinlikle bileceksiniz!”
65. Ey bu yalanlayıcılara gönderilen Peygamber! Senden, senin elinde olmayan ve senin yetkin
olmayan şeyler isteyecek olurlarsa onlara “de ki: Ben ancak bir uyarıcıyım.” Benim bütün yapabileceğim bundan
ibarettir. Yetki Allah’ın elindedir. Ben size emir ve yasakları bildiririm, sizi hayra teşvik
eder, kötülükten uzak durmaya çağırırım. “Artık kim hidâyet bulursa o ancak kendi faydasına olmak üzere hidâyete ermiş olur. Kim saparsa yalnız kendi zararına sapmış olur.”(Yunus, 10/108)“Bir tek ve Kahhâr olan Allah’tan başka hiçbir (hak) ilâh yoktur.”
İlâh olarak bilinecek ve gerçekten ibadeti hak edecek O’ndan başka hiç kimse yoktur.
Bu buyruktaki kati delil, Yüce Allah’ın uluhiyetini vurgulamaktadır. Bu delil, O’nun tek ve
kahhar oluşudur. Yani her bir şeyi kahrı/idaresi altına alması, her şeyin gücünün mahkumu
olmasıdır. Çünkü kahir olmak, vahdaniyeti/tek oluşu gerektirir. İki kişinin kahir olması söz
konusu değildir. Kahredici güce sahip olmakta da iki kişinin eşit olabilecekleri asla
düşünülemez.
O halde kahhâr olup her şeyi gücü ile idare eden, tek ve eşsiz olandır ve tek başına kahhâr
olduğu gibi ibadete de tek başına O layıktır.
66. Yüce Allah, uluhiyetini rububiyet tevhidini ifade ederek de vurgulamaktadır:“O; göklerin, yerin ve ikisi arasında bulunanların Rabbidir.” Onları
yaratan, görüp gözeten, idarenin bütün çeşitleri ile işlerini idare edip yürütendir.
“Azizdir” bunca büyük mahlukatı, kendisi ile yaratmış olduğu mutlak güce ve izzete sahip olandır.
Tevbe ederek kendisine dönüp günahlarına son verenlerin küçüğü ile büyüğü ile bütün günahlarını çokça bağışlayan “Ğaffardır.”
İşte kendisine ibadet olunması gereken ve ibadete layık olan budur. Hiçbir şey yaratamayan,
rızık veremeyen, zarar veremeyen, fayda sağlayamayan, hiçbir yetki ve emre sahip olamayan, güç
ve iktidarı bulunmayan, günahları ve hataları bağışlama imkânına sahip olamayanlar ise ibadete
layık değildirler.
67. Sakındırarak, korkutarak, teşvik ederek ve uyararak “de ki: O, büyük bir haberdir.”
Yani benim size haber verdiğim öldükten sonra diriliş, kabirlerden kalkış, amellerin
karşılığının görülmesi, çokça önemsenmesi gereken, gözden uzak tutulmaması gereken büyük bir
haberdir.
68. Fakat “siz ise ondan yüz çevirmektesiniz.” Sanki siz, hesapla, ceza
ya da mükâfatla hiç karşılaşmayacakmışsınız gibi davranıyorsunuz. Eğer benim bu sözlerimden
herhangi bir şüpheniz var ise benim verdiğim bu haberde tereddütte iseniz, şunu bilin ki ben,
sizlere daha önce hakkında hiçbir bilgim bulunmayan şeyleri bildiriyorum, hiçbir kitapta
okumadığım şeyleri söylüyorum. Benim sizlere verdiğim bu haberler gerçektir. Herhangi bir ilave
yapmadığım gibi, bir şey de eksiltmiyorum. Bunlar benim doğru söylediğimin en büyük delilidir.
Size getirdiğimin hak oluşunun en açık belgesidir.
İşte bundan dolayı şöyle buyurmaktadır:
69. “Mele-i A’lâ” yani melekler “birbirleri ile tartışırlarken benim onlara dair hiçbir bilgim yoktu.”
Allah, bana öğretmese, bana vahyetmese, benim bunları bilmem mümkün değildir. Bundan dolayı şöyle buyrulmaktadır:
70. “Bana ancak apaçık” yani uyarıcılık vasfı çok net ortada bulunan
“bir uyarıcı olduğum için vahyediliyor.” Gerçekten de ondan daha açık
bir uyarıcı yoktur.
Daha sonra mele-i âlâda geçen tartışmayı söz konusu ederek şöyle buyurmaktadır:
71-72. “Hani Rabbin meleklere” haber vermek üzere “Ben çamurdan”
maddesi çamur olan “bir beşer yaratacağım. Ona tam bir şekil verip”
cismini düzenleyip tamamlandığımda “içine ruhumdan üflediğim vakit derhal onun için secdeye kapanın.”
73-74. Melâike-i kiram, onun yaratılışı tamamlanıp kendisine ruh üfleneceği vakit Rablerinin
emrini yerine getirmek ve Adem aleyhisselam’a da saygı olmak üzere secde etmeye kendilerini
hazırladılar. Adem aleyhisselam’ın yaratılışı, bedeni ve ruhu ile tamamlandığı vakit Yüce Allah,
ilim hususunda Adem ile melekleri imtihan etti. Adem’in onlara üstünlüğü ortaya çıktı ve Allah
da onlara secde emrini verdi.
“Bunun üzerine meleklerin hepsi toptan secde ettiler. Ancak İblis hariç.”
O secde etmedi. Hem Rabbinin emrine hem de Âdem’e karşı “büyüklük tasladı ve kâfirlerden oldu.”
Yüce Allah’ın ilminde de zaten kafir idi.
75. Yüce Allah, onu azarlayarak “buyurdu ki: Ey İblis, iki elimle yarattığım” iki elimle yaratarak diğer
yaratıklar arasında kendisine böyle bir özellik verip şerefli kıldığım, lütufta bulunduğum böyle
bir varlığa “secde etmekten seni alıkoyan nedir?” Oysa bu, ona karşı
büyüklenmemeyi gerektirir. Sen secde etmeyi “gururuna mı yediremedin yoksa kibirlenenlerden mi oldun?”
76. İblis, Rabbine karşı çıkarak “dedi ki: Ben ondan daha hayırlıyım. Beni ateşten yarattın, onu ise çamurdan yarattın.”
Onun kanaatine göre ateş, çamurdan hayırlıdır. Bu kıyas ise tutarsızdır. Çünkü ateş; şerrin,
fesadın, kibrin, gelişigüzelliğin ve hafifliğin kaynağıdır. Çamur ise ağırlığın,
alçakgönüllülüğün sembolü, çeşitli ağaç ve bitkilerin bitirildiği kaynaktır. Çamur ateşe galip
gelir ve onu söndürür. Ayrıca ateş, var olmak için başka bir maddeye ihtiyaç duyar, çamur ise
kendi başına vardır.
İşte bu, şeytanların elebaşısının yaptığı bir kıyastır. O, bu kıyasla Yüce Allah’ın sözlü emrine
karşı gelmiştir. Bu kıyasın ne kadar batıl ve tutarsız olduğu ise açıkça ortadadır. Ya onun
öğrencileri içinden kendi kıyasları ile hakka karşı çıkanların kıyasları hakkında ne demeli?
Şüphesiz ki bütün bu kıyaslar, onun yaptığı bu kıyastan daha çok batıl ve tutarsızdır.
77. Yüce Allah ona “buyurdu ki: O halde çık oradan” semadan ve o şerefli
yerden!
“Çünkü sen artık kovulmuş birisin.” Uzaklaştırılmış ve (rahmetten)
kovulmuş birisisin.
78. “Hesap gününe kadar da” ebediyen ve daima “lanetim” seni rahmetimden kovup uzaklaştırışım “şüphesiz senin üzerinedir.”
79. Bu talebi Âdem aleyhisselam’a ve onun zürriyetine duyduğu aşırı düşmanlıktandır. Böylelikle
Yüce Allah’ın, azdırmasını takdir ettiği kimseleri azdırma imkânını bulmak istemiştir.
80-81. Yüce Allah, hikmeti böyle gerektirdiği için onun duasını kabul ederek “buyurdu ki: Sen mühlet verilenlerdensin. Bilinen vaktin (geleceği) güne kadar.” Âdem’in zürriyeti tamamlanıp imtihanın da
sona ereceği vakte kadar.
İblis, kendine mühlet verileceğini öğrenince murdarlığından ötürü hem Rabbine, hem Âdem aleyhisselam’a hem de onun soyundan gelecek olanlara karşı duyduğu düşmanlığını açıkça ortaya koydu:
82-83. “Dedi ki: İzzetine yemin ederim ki onların hepsini mutlaka azdıracağım.”
Buradaki ifadenin yemin olma ihtimali vardır. Buna göre o, Yüce Allah’ın izzeti hakkı için
onların hepsini azdırmaya çalışacağına yemin etmiş omaktadır.
“Ancak içlerinden ihlâsa erdirilmiş kulların hariç.” İblis, Yüce
Allah’ın, bu kulları kendi hile ve tuzaklarına karşı koruyacağını biliyordu.
Baştaki ifadenin, yemin değil de Allah’ın izzetinden yardım dilemek anlamına gelme ihtimali de
vardır. Çünkü o, her bakımdan aciz olduğunu ve Allah’ın dilemesi olmaksızın hiç kimseyi
saptıramayacağını bildiğinden dolayı Âdem aleyhisselam’ın soyundan gelenleri azdırmak için
Allah’ın izzetini anarak yardım istemiştir.
O, gerçekten Allah’ın düşmanıdır. Biz de ey Rabbimiz, acizler, kusurlular olarak kendisine şeref
verdiğin, mükerrem kıldığın Âdem’in zürriyetinden gelenler olarak, sahip olduğumuz her nimeti
Senden diliyoruz, bunu itiraf ediyoruz. Senin o büyük izzetin, kudretin, her mahluku kuşatan
rahmetin ile üzerimizdeki her türlü musibeti kendisi ile bizlerden uzaklaştırdığın merhametin
ile ona karşı savaşmakta, ona düşmanlık beslemekte, kötülüklerinden korumakta, onun tuzaklarına
düşmemek için senin yardımını istiyoruz. Bizim bu duamızı kabul edeceğine dair hüsnü zan besliyoruz ve bize bildirdiğin şu vaadine iman ediyoruz:“Rabbiniz buyurdu ki: Bana dua edin ben de duanızı kabul edeyim.”(el-Mümin, 40/60) Biz de bize emrettiğin üzere Sana dua ediyoruz. Bize
vaadettiğin üzere dualarımızı kabul buyur. Şüphesiz Sen vaadinden caymazsın.
84. Yüce Allah “buyurdu ki: Hakikat şudur -ki Ben sadece hakikati söylerim.” Yani
hak, Benim sıfatımdır ve Benim sözüm de haktır:
85. “Cehennemi andolsun sen ve onlar arasından” yani Âdem’in
zürriyetinden geleceklerden “sana uyanların hepsi ile dolduracağım.”
86. Peygamber, insanlara delili açıklayıp doğru yolu beyan edince Allah ona hitaben şöyle buyurmuştur:“De ki: “Buna” benim sizi davet etmeme “karşılık sizden hiçbir ücret istemiyorum ve ben haddim olmayan iddialarda buluna biri de”
hakkım olmayan bir iddiada bulunan ve bilgim olmayan şeylerin peşinden giden kimselerden
“değilim.” Ben ancak bana vahyolunana uyarım.
87. “O” bu vahiy ve bu Kur’ân “ancak cin ve insanlar için bir öğüttür.”
Gerek dinî, gerek dünyevî maslahatlarından kendilerine faydalı olacak her hususta onunla öğüt
alırlar. Böylelikle bu Kitap, onlar için bir şeref ve bir yükselme sebebi olur. Onu bilenler
için bu böyledir. İnat edenlere karşı ise o, aleyhte bir delildir.
Bu büyük sûre gerçekten hikmetli öğütleri, pek büyük haberi içermekte, Kur’ân’ı yalanlayıp ona
karşı çıkan, yine Kur’ân’ı getireni de yalanlayanlara karşı kesin ve açık deliller ortaya koyan
bir sûredir. O, Allah’ın ihlâsa erdirilmiş kulları ile takvâ sahiplerinin ve azgınların
görecekleri karşılıkları haber vermektedir. Bundan dolayı bu sûrenin baş tarafında bu Kur’ân-ı
Kerîm’in çok şerefli ve öğüt sahibi oluşuna yemin edilmekte, sûrenin sonunda da onun bütün cin
ve insanlar için bir öğüt olduğu dile getirilmektedir.
Bu iki ifade arasında da çokça hatırlatmalarda ve öğütlerde bulunulmaktadır. Mesela:“Kulumuz Davud’u hatırla”(17. âyet); “Güç ve basiret sahibi kullarımızı... da an.”(45. âyet); “Tarafımızdan bir rahmet ve... bir öğüt olmak üzere.”(43. âyet); “Bu bir hatırlatmadır.”(49. âyet) vb. gibi.
Allah’ım! Bu Kitaptan bilmediklerimizi bize öğret, gerek gafletten gerekse terk etmekten
kaynaklanan unuttuklarımızı da bize hatırlat!
88. “Onun haberini(n doğruluğunu) bir süre sonra” azap başınıza ineceği ve artık
kurtuluş yolları tamamı ile kapanacağı vakit “kesinlikle bileceksiniz.”
Sa’d Sûresi’nin tefsiri -Yüce Allah’ın lütuf ve yardımı ile- burada sona ermektedir.
***
Mujámmad, diles a los incrédulos de tu pueblo: “Yo solo soy una persona que advierte del castigo de Al-lah, para que el castigo no los alcance debido a la incredulidad y el rechazo hacia sus mensajeros. No hay dios que merezca ser adorado además de Al-lah, ya que es único en Su grandeza, cualidades y atributos. Él es el Victorioso que lo ha sometido todo, y todo se rinde ante Él.
Commentary
A Gist of the Subjects of the Surah
In verse 65, it was said: قُلْ إِنَّمَا أَنَا مُنذِرٌ (Say, “ I am only a warner) At the beginning of the Surah, you have seen that the real objective of this Surah was the affirmation of the prophethood of the noble Prophet ﷺ refutation of what the disbelievers said. In this connection, events relating to blessed prophets of the past were mentioned for two reasons. Firstly, that they bring comfort to the Holy Prophet ﷺ and that he too observes patience against the absurd allegations leveled by those who disbelieved - the same patience as observed by the blessed prophets before him. Secondly, that those who were denying the credentials of a true prophet should themselves learn their lesson through these events. After that, another method was used to invite the disbelievers to Islam. For this purpose, their attention was drawn to the good end of the believers, as opposed to the severe punishment awaiting disbelievers, while they were also warned that the people they were following were the ones who were prompting them to belie the true messenger of Allah, and the same people will refuse to help you in any way on the Day of Judgment, in fact, they would paint you black and you would curse them.
After a delineation of these subjects, the text has, in the concluding part, reverted to the main purpose, that is, it takes up the confirmation of prophethood of the Holy Prophet ﷺ . In this process, along with a presentation of necessary arguments, a compassionate invitation to believe has also been given.
Di', o Muħammed, ai miscredenti del tuo popolo: "In verità, io sono per voi un ammonitore della punizione di Allāh, in modo che non ricada su di voi a causa della vostra miscredenza e del fatto di smentire i Suoi messaggeri. Non vi è un'altra divinità che meriti adorazione all'infuori di Allāh; Egli è L'Unico, Grande nella Sua Immensità e nei Suoi sublimi Attributi; Egli è il Dominatore, Colui che regna su ogni cosa: ogni cosa è a Lui sottomessa".
Sabihin mo, O Muḥammad, sa mga tagatangging sumampalataya kabilang sa mga kalipi mo: "Ako ay isang tagapagbabala lamang para sa inyo ng pagdurusang dulot ni Allāh na pababagsakin Niya sa inyo dahilan sa kawalang-pananampalataya ninyo sa Kanya at pagpapasinungaling ninyo sa mga sugo Niya. Walang natatagpuang Diyos na nagiging karapat-dapat sa pagsamba kundi si Allāh – kaluwalhatian sa Kanya – sapagkat Siya ay ang namumukod-tangi sa kadakilaan Niya, mga katangian Niya, at mga pangalan Niya. Siya ay ang Palalupig na lumupig sa bawat bagay sapagkat ang bawat bagay ay nagpapasailalim sa Kanya.
Ngươi- hỡi Muhammad - hãy nói với những kẻ vô đức tin trong dân chúng của Ngươi: "Quả thật, Ta chỉ là một người cảnh báo cho các người về hình phạt mà Allah sẽ trừng trị các người về sự vô đức tin của các người nơi Ngài và sự phủ nhận của các người đối với Thiên Sứ của Ngài. Và đích thực không có Thượng Đế nào xứng đáng được thờ phượng mà chỉ một mình Allah, Đấng duy nhất trong sự tối cao, vĩ đại và các thuộc tính cũng như danh xưng của Ngài, Ngài là Đấng Toàn Năng chi phối tất cả mọi thư. Tất cả vạn vật đều phục tùng Ngài."
Ngài (Allah) là Thượng Đế của các tầng trời, trái đất và tất cả vạn vật giữa trời đất. Ngài là Đấng Đầy Quyền Lực cai quản hết tất cả mọi vật, không ai có thể vượt qua quyền năng của Ngài nhưng Ngài cũng là Đấng Hằng Tha Thứ mọi tội lỗi của đám bầy tôi biết ăn năn sám hối với Ngài.
I dodaj: “On je stvoritelj nebesa i Zemlje i onog što je između njih. On je silan u Svojoj vlasti, i niko Ga ne može nadvladati. On mnogo prašta onima koji se pokaju.”
O; göklerin, yerin ve ikisi arasındakilerin Rabbidir. O, mülkünde kimsenin kendisine galip gelemeyeceği Azîz, kullarından tövbe edenlerin günahlarını bağışlayan Gaffâr'dır.
Siya ay ang Panginoon ng mga langit, ang Panginoon ng lupa, at ang Panginoon ng anumang nasa pagitan ng mga ito. Siya ay ang Makapangyarihan sa kaharian Niya, na walang nakikipanaig sa Kanya na isa man, ang Palapatawad sa mga pagkakasala ng mga nagbabalik-loob kabilang sa mga lingkod Niya."
And He is the Lord of the heavens, the Lord of the earth and Lord of whatever is in between them. And He is Mighty in His kingdom, with nobody to overpower Him, and He is Forgiving of the sins of His servants who repent to Him”.
Dialah Tuhan langit, Tuhan bumi, dan Tuhan segala yang ada di antara keduanya. Dia Mahaperkasa dalam kerajaan-Nya yang tidak seorang pun mengalahkan-Nya dan Dia Maha Pengampun bagi dosa-dosa siapa yang bertobat kepada-Nya dari hamba-hamba-Nya.”
Egli è il Dio dei Cieli, il Dio della Terra e di ciò che vi è tra di essi, Egli è il Potente nel Suo Regno, Colui che non può essere vinto da nessuno, ed Egli è il Perdonatore dei peccati dei Suoi sudditi pentiti.
Il est le Seigneur des Cieux, de la Terre et de ce qui se trouve entre les deux. Il est le Puissant dans Son Royaume, où personne ne Lui tient tête, et Il pardonne les péchés de Ses serviteurs qui se repentent.
Él es el Señor de los cielos, de la Tierra y de todo lo que está entre ellos. Él es poderoso en Su reino, no existe nadie que Lo domine y es Quien perdona los pecados de Sus siervos que se arrepienten”.
Ô Messager, dis à ces dénégateurs: Le Coran est une nouvelle d’une importance suprême.
O Messenger, say to these deniers: “The Qur’ān is a news of great status.
Allahov Poslaniče, reci višebošcima: “U časnom Kur’anu, veličanstvenoj knjizi, nalaze se velike vijesti.”
Ngươi - hỡi Muhammad - hãy nói với những kẻ phủ nhận đức tin: "Quả thật, Thiên Kinh Qur'an là một nguồn tin vô cùng vĩ đại."
Sabihin mo, O Sugo, sa mga tagapagpasinungaling na ito: "Tunay na ang Qur'ān na ito ay isang ulat na may kahalagahang dakila
Mensajero, diles a estos negadores: “El Corán es un mensaje grandioso.
Di', o Messaggero, a questi rinnegatori, che, in verità, il Corano porta con sé benefici di grande valore.
Katakanlah -wahai Rasul- kepada orang-orang yang mendustakan itu, “Sesungguhnya Al-Qur`ān mengandung berita yang memiliki kedudukan yang besar.
Ey Resul! Bu yalanlayanlara de ki: "Şüphesiz Kur'an, şanı çok büyük bir haberdir.
You are turning away from this news of great status; you do not turn towards it.
na kayo sa ulat na ito na dakila ang kahalagahan ay mga umaayaw: hindi kayo nagbibigay-pansin dito.
Voi siete avversi a questi benefici di grande valore e non date loro alcun peso.
Pero se alejan de este mensaje sublime, en lugar de aferrarse a él.
“A vi, o nevjernici, glave okrećete i otuđujete se od časnog Kur’ana ne postupajući prema njegovim ajetima”, reci im.
Mais vous vous en détournez et ne lui accordez pas d’importance.
"Các ngươi phản đối nguồn tin vĩ đại này và các ngươi quay mặt với Nó."
Siz ise önemi çok büyük olan bu haberden yüz çeviriyorsunuz, ona dönüp bakmıyorsunuz.
Namun, kalian malah berpaling dari berita besar ini, bahkan kalian tidak sudi menoleh kepadanya.
Je n’ai aucune connaissance de ce que disent les anges au sujet de la création d'Adam, si ce n’est qu’Allah a fait descendre sur moi la Révélation et m’a instruit.
Aku tidak mengetahui pembicaraan di antara malaikat-malaikat tentang urusan penciptaan Adam seandainya Allah tidak mewahyukan kepadaku dan memberitahuku.
Eğer Allah bana vahiy edip öğretmiş olmasaydı, melekler arasında Âdem'in yaratılışı ile ilgi konuşulanlar hakkında hiçbir bilgim olmazdı.
In verse 69, it was said: مَا كَانَ لِيَ مِنْ عِلْمٍ بِالْمَلَإِ الْأَعْلَىٰ إِذْ يَخْتَصِمُونَ (I had no knowledge of the Heavenly Beings when they were debating (about the creation of 'Adam). Means: 'It is a clear proof of my prophethood that I am telling you these things from such a high assembly, things that cannot be found out through any medium other than wahy (revelation).' The words 'these things' refer to the conversation between Allah Ta’ ala and the angels at the time of the creation of Sayyidna 'Adam (علیہ السلام) and which finds mention in Surah Al-Baqarah where the angels had said: أَتَجْعَلُ فِيهَا مَن يُفْسِدُ فِيهَا وَيَسْفِكُ الدِّمَاءَ (They said, "Will You create there one who will spread disorder on the earth and cause bloodsheds...? - 2:30). This conversation has been expressed here through the word: اختصام (ikhtisam) which literally means 'quarrel' or 'debate' - although, the angels never posed that question in terms of some objection or debate, instead, they wanted to find out the wise consideration behind the creation of Sayyidna 'Adam (علیہ السلام) ، but the outward pattern of the questions and answers had taken the form of some sort of a debate, therefore, it was alluded to as 'ikhtisam' or debate. This is similar to a younger person questioning an elder person, who refers to that question and answer, in a frank and casual manner, as a debate or quarrel.
No tendría conocimiento de la discusión entre los ángeles con respecto a la creación de Adán, si Al-lah no me la hubiera revelado y no me hubiera enseñado este conocimiento de lo oculto.
“Ja nisam ništa znao o razgovoru melekā o stvaranju Adema, ali me je Allah, džellešanuhu, o tome obavijestio u veličanstvenom Kur’anu”, kaži Poslaniče milosti.
Hindi nagkaroon sa akin ng anumang kaalaman hinggil sa umiikot noon na isang pag-uusap sa pagitan ng mga anghel patungkol sa paglikha kay Adan, kung hindi dahil si Allāh ay nagkasi sa akin at nagturo sa akin.
Non ho notizie di ciò di cui discutono gli Angeli riguardo la creazione di Ǣdem; se non fosse per ispirazione di Allāh, non lo avrei saputo.
I do not have knowledge of the discussion between the angels regarding the creation of Adam, if Allah had not revealed to me and taught me.
"Ta không hề hay biết vấn đề gì đã diễn ra giữa các vị Thiên Thần về sự tạo hóa của Adam nếu như Allah không Mặc Khải xuống cho Ta và dạy Ta."
It is stated in the Quran that Satan had become man’s enemy from the very first day. He dissuaded Adam’s progeny from adopting the right path by his glib and deceitful talk. Man should therefore be wary of Satan and try to save himself from his evil designs. Satan pursues man at all times and, surreptitiously entering his thoughts, manages to misguide him. Man must save himself from Satan and his promptings.
"Quả thật, Allah chỉ mặc khải xuống cho Ta trong đó cho Ta biết rằng Ta là một người cảnh báo các ngươi về hình phạt của Ngài một cách rõ ràng, minh bạch."
Allah ne me révèle ce qu’Il me révèle que pour vous avertir clairement de Son châtiment.
Allah mewahyukan kepadaku wahyu-wahyu tersebut karena aku adalah pemberi peringatan kepada kalian dari azab-Nya dengan peringatan yang nyata.”
Al-lah solo me revela lo que Él quiere revelarme, solo soy un amonestador claro sobre Su castigo”.
Allah only reveals to me what He reveals, and I am a clear warner to you of His punishment”.
Yüce Allah, sizleri apaçık azaptan uyaran bir uyarıcı olmam için bana vahyetmektedir.
“Sveznajući Allah upoznao me je posredstvom objave sa nekim nepoznatim događajima, zbog toga što sam poslat da upozorim na Božiju kaznu.”
In verità, Allāh mi ha ispirato ciò che mi ha ispirato affinché io vi avverta della Sua ineluttabile punizione.
Nagkakasi lamang si Allāh sa akin ng ikinakasi Niya dahil ako ay isang mapagbabala para sa inyo ng pagdurusang dulot Niya, na malinaw ang pagbabala.
Rammenta di quando il tuo Dio disse agli Angeli: "In verità, sto per creare una creatura dall'argilla, ed essa è Ǣdem, pace a lui"
Recuerda cuando tu Señor dijo a los ángeles: “Voy a crear a un hombre del barro, Adán u.
Spomeni dan kad se Plemeniti Allah obratio melekima: “Stvorit ću Adema od ilovače…”
Banggitin mo nang nagsabi ang Panginoon mo sa mga anghel: "Tunay na Ako ay lilikha ng isang mortal mula sa putik." Siya ay si Adan – sumakanya ang pagbati ng kapayapaan.
Ingatlah tatkala Tuhanmu berfirman kepada para malaikat, “Sesungguhnya Aku akan menciptakan manusia dari tanah, yaitu Adam -'alaihissalām-.
Rappelle-toi lorsque ton Seigneur dit aux anges: Je vais créer un être humain à partir d’argile. Il s’agit d’Adam.
The Story of Adam and Iblis
Allah mentions this story in Surat Al-Baqarah, at the beginning of Surat Al-A`raf, in Surat Al-Hijr, Al-Isra', Al-Kahf and here. Before creating Adam, peace be upon him, Allah told the angels that He was going to create a human being from sounding clay of altered smooth black mud. He told them that when He finished creating and forming him, they were to prostrate to him as a sign of honor and respect, and out of obedience to the command of Allah, may He be exalted. All of the angels obeyed this command except for Iblis, who was not one of them. He was one of the Jinn, and his nature betrayed him at his time of greatest need. He refused to prostrate to Adam, and he disputed with his Lord about him, claiming that he was better than Adam, because he was created from fire while Adam was created from clay, and fire was better than clay, or so he said. He made a mistake by doing this, and he went against the command of Allah, thus committing the sin of disbelief. So Allah exiled him, humiliated him, and cast him out of His mercy and His sacred Presence, and called him "Iblis" symbolizing that he had Ablasa min Ar-Rahmah (despaired of mercy) -- that there was no hope for him of mercy. He cast him down from the heavens, disgraced and rejected, to the earth. Iblis asked Allah to give him a reprieve until the Day of Resurrection, so the Forbearing One, Who does not hasten to punish those who disobey Him, gave him a reprieve. When he knew that he was safe from destruction until the Day of Resurrection, he rebelled and transgressed.
فَبِعِزَّتِكَ لأغْوِيَنَّهُمْ أَجْمَعِينَإِلاَّ عِبَادَكَ مِنْهُمُ الْمُخْلَصِينَ
(Iblis said: "By Your might, then I will surely mislead them all, except Your true servants amongst them.") This is like the Ayat:
أَرَءَيْتَكَ هَـذَا الَّذِى كَرَّمْتَ عَلَىَّ لَئِنْ أَخَّرْتَنِ إِلَى يَوْمِ الْقِيَـمَةِ لأَحْتَنِكَنَّ ذُرِّيَّتَهُ إَلاَّ قَلِيلاً
(Iblis said: "See this one whom You have honored above me, if You give me respite until the Day of Resurrection, I will surely seize and mislead his offspring all but a few!") (17:62). These few are the ones who are excepted in another Ayah, which is:
إِنَّ عِبَادِى لَيْسَ لَكَ عَلَيْهِمْ سُلْطَـنٌ وَكَفَى بِرَبِّكَ وَكِيلاً
(Verily, My servants -- you have no authority over them. And All-Sufficient is your Lord as a Guardian.) (17:65)
قَالَ فَالْحَقُّ وَالْحَقَّ أَقُولُ
لاّمْلاّنَّ جَهَنَّمَ مِنكَ وَمِمَّن تَبِعَكَ مِنْهُمْ أَجْمَعِينَ
((Allah) said: "The truth is -- and the truth I say that I will fill Hell with you and those of them (mankind) that follow you, together.") Some of them, including Mujahid, read this as meaning, "I am the Truth and the truth I say." According to another report narrated from Mujahid, it means, "The truth is from Me and I speak the truth." Others, such as As-Suddi, interpreted it as being an oath sworn by Allah. This Ayah is like the Ayat:
وَلَـكِنْ حَقَّ الْقَوْلُ مِنْى لاّمْلأَنَّ جَهَنَّمَ مِنَ الْجِنَّةِ وَالنَّاسِ أَجْمَعِينَ
(but the Word from Me took effect, that I will fill Hell with Jinn and mankind together.) (32:13), and
قَالَ اذْهَبْ فَمَن تَبِعَكَ مِنْهُمْ فَإِنَّ جَهَنَّمَ جَزَآؤُكُمْ جَزَاءً مَّوفُورًا
((Allah) said: "Go, and whosoever of them follows you, surely, Hell will be the recompense of you (all) - an ample recompense.) (17:63).
Remember when your Lord said to the angels: “I am going to create a man from clay, and he is Adam (peace be upon him).
Hani Rabbin meleklere muhakkak ben çamurdan bir insan yaratacağım dediği zamanı hatırla. O insan Âdem -aleyhisselam-'dır.
In verse 71, it was said: إِذْ قَالَ رَبُّكَ لِلْمَلَائِكَةِ (When your Lord said to the angels...):
Mentioned here is the event of the creation of 'Adam (علیہ السلام) . Not only that it alludes to the conversation between Allah Ta’ ala and the angels mentioned above, but also invites our attention towards the way Iblis had refused to prostrate himself before Sayyidna 'Adam (علیہ السلام) just because of his envy and arrogance, very similarly, the Mushriks of Arabia were not willing to accept his advice because of their envy and arrogance - hence, they were going to meet the same fate as was met by Iblis. (Tafsir Kabir)
Hãy nhớ lại khi Thượng Đế của Ngươi phán bảo với các vị Thiên Thần rằng: "Quả thật, TA sắp tạo hóa ra một người phàm tục từ đất sét" và đó chính là Adam - cầu xin bình an cho Người."
Así que una vez que haya proporcionado su forma, hecho su apariencia correcta y haya soplado Mi espíritu dentro de él, hagan una reverencia ante él”.
Bila Aku telah menyempurnakan penciptaannya, membaguskan rupanya, dan meniupkan padanya dari ruh-Ku maka bersujudlah kalian kepadanya.”
Bởi thế, khi TA uốn nắn Y (Adam) thành một hình thể con người hoàn chỉnh và sau đó TA thổi vào Y một linh hồn (sự sống). Rồi TA ra lệnh tất cả phải quỳ xuống cuối đầu lạy Y.
Quando lo avrò plasmato e avrò completato la sua forma, prosternatevi dinanzi a lui.
Lorsque J’aurai achevé sa création, l’aurai bien formé et lui aurai insufflé de Mon Esprit, prosternez-vous devant lui.
Kaya noong humubog Ako sa paglikha rito, nagsaayos Ako sa anyo nito, at umihip Ako rito mula sa espiritu Ko ay magpatirapa kayo sa kanya.
So once I have proportioned his form, made his appearance right and blown My spirit into him, prostrate to him”.
Onun yaratılışını şekillendirip suretini tamamladığımda ve ruhumdan ona üflediğim zaman onun için hemen secdeye kapanın.
“I kad stvorim njegove udove i savršen mu oblik i izgled dadnem pa zatim u njega dušu udahnem te on oživi, vi mu, o meleki, učinite sedždu!”
Gli angeli obbedirono all'ordine del loro Dio, e tutti si prosternarono con una prosternazione onorifica e non ne rimase alcuno che non si prosternò ad Ǣdem.
Les anges obéirent tous sans exception à l’ordre de leur Seigneur et se prosternèrent en guise de respect à Adam.
Thế là, các Thiên Thần tuân theo mệnh lệnh của Thượng Đế họ, tất cả họ đều cuối đầu quỳ lại sự tạo hóa cao quí của Ngài, không một ai trong họ dám không quỳ.
Para malaikat pun lantas melaksanakan perintah Tuhan mereka. Mereka semuanya sujud dengan sujud penghormatan dan pemuliaan, tidak ada dari kalangan mereka kecuali dia sujud kepada Adam -'alaihissalām-.
Así que los ángeles obedecieron el mandato de su Señor, por lo que todos ellos se postraron a modo de saludo y honra, y ninguno de ellos permaneció recto, sino que todos se postraron ante Adán.
I meleki su se, bez izuzetka, poklonili Ademu, izvršavajući Allahovu zapovijest da time ukažu počast čovjeku.
So the angels obeyed the command of their Lord, so all of them prostrated by way of greeting and honour, and none of them remained except that they prostrated to Adam.
Kaya sumunod ang mga anghel sa utos ng Panginoon nila kaya nagpatirapa sila sa kalahatan nila nang pagpapatirapa ng pagpaparangal at walang natira sa kanila na isa man malibang nagpatirapa kay Adan,
Meleklerin hepsi topluca Rablerinin emrine uyarak ona saygı secdesi yapıp, hepsi istisnasız olarak Âdem'e secde ettiler.
Kecuali Iblis, dia menyombongkan diri dan menolak untuk sujud. Karena kesombongannya di depan perintah Tuhannya itu, maka dia termasuk hamba-hamba yang kafir.
Yalnız İblis secde etmekten kibirlendi. O Rabbinin secde etme emrine karşı kibirlenmesiyle kâfirlerden oldu.
Besides Iblis who was too arrogant to prostrate. And through his being arrogant to the command of his Lord, he was from the disbelievers.
Seul `Iblîs dédaigna se prosterner et pour cette raison il devint mécréant.
maliban si Satanas; nagpakamalaki siya sa pag-ayaw sa pagpapatirapa at siya dahil sa pagpapakamalaki niya sa utos ng Panginoon niya ay naging kabilang sa mga tagatangging sumampalataya.
Chỉ một mình Iblis, hắn đã kiêu ngạo không chịu quỳ và chính vì sự kiêu ngạo đó của hắn đã khiến hắn trở thành một tên phản nghịch lại lệnh của của Allah.
Ali je Iblis odbio učiniti sedždu, iz zavisti, oholosti i inata. Zbog toga je postao nevjernik.
Tranne Iblīs, che rifiutò di prostrarsi, e così, per essersi ribellato all'ordine del Suo Dio, divenne un miscredente.
Excepto un yinn que estaba entre ellos, Iblís, que era demasiado arrogante para postrarse. Y por su arrogancia al mandato de su Señor, se contó entre los incrédulos.
Gospodar je upitao Iblisa: “Zbog čega se nisi poklonio Ademu, kojeg sam, iz počasti prema njemu, dvjema rukama Svojim stvorio? Jesi li se to uzoholio nad Ademom ili se pak oholiš kad su posrijedi Moje zapovijesti?”
Nagsabi si Allāh: "O Satanas, aling bagay ang pumigil sa iyo sa pagpapatirapa kay Adan na nilikha Ko sa pamamagitan ng dalawang kamay Ko? Pumigil ba sa iyo sa pagpapatirapa ang pagpapakamalaki o ikaw bago pa man ay naging may pagpapakamalaki at pagmamataas sa Panginoon mo?"
Allah berfirman, “Wahai Iblis! Apa yang menghalangimu untuk sujud kepada Adam yang Aku ciptakan dengan kedua tangan-Ku? Apakah kesombongan menghalangimu untuk sujud atau karena kamu sebelumnya memang menyombongkan diri terhadap Tuhanmu?”
Allāh disse: "O Iblīs, cosa ti ha impedito di prostrarti ad Ǣdem, colui che ho creato con le Mie mani? La superbia ti ha forse impedito di prosternarti?! Oppure, in precedenza, eri già così altezzoso e superbo nei confronti del tuo Dio?"
Allah said: “O Iblis, what stopped you from prostrating to Adam whom I created with My hands? Did pride stop you from prostrating or were you arrogant and haughty over your Lord from before?”
Yüce Allah: "Ey İblis! İki elimle yarattığım Âdem'e seni secde etmekten alıkoyan nedir? Seni secde etmekten büyüklük taslaman mı engelledi? Yoksa sen daha önceden Rabbine karşı kibir sahibi miydin?" diye buyurdu.
Al-lah dijo: “Iblís, ¿qué es lo que te impidió postrarte ante Adán, a quien he creado con Mis manos? ¿Fue acaso tu orgullo, arrogancia y soberbia la que te impidió postrarte por respeto a tu Señor?”
In verse 75, it was said: لِمَا خَلَقْتُ بِيَدَيَّ (what I created with My hands...):
Here, it is about Sayyidna 'Adam (علیہ السلام) that Allah Ta’ ala has said that it is He who had created him with His hands. There is a consensus among the majority of the Muslim Ummah that "hands" do not mean that Allah Ta’ ala has hands as human being do. The reason is that Allah Ta’ ala is absolutely pure and free from the need of body or its active limbs. Therefore, it means the power and control of Allah Ta’ ala and that the word: یَد (yad: hand) is commonly used in the Arabic language in the sense of power - for example, it was said: بِيَدِهِ عُقْدَةُ النِّكَاحِ (in whose hand lies the marriage tie - 2:237). Therefore, the verse means: 'I created 'Adam with My power.' For that matter, everything in this universe owes its creation to nothing but Divine power. But, when Allah Ta’ ala intends to manifest the particular sublimity of something, He would specially attribute it to Himself, for instance, by such attribution the Ka'bah becomes Baytullah, the House of Allah; the she-camel of Sayyidna Salih نَاقۃُ اللہ 'nagatullah', the She-Camel of Allah; and Sayyidna ` Isa ' (علیہ السلام) - 'kalimatullah,' 'the Word of Allah' or 'ruhullah,' 'the Spirit of Allah.' Here too, this attribution has been introduced there to enhance the grace of Sayyidna 'Adam (Qurtubi)l
1. This interpretation is based on the line adopted by some theologians. The others are of the view that the word 'yad' (hand) used for Allah does not refer to a limb like the hand of human beings. It is rather an attribute of Allah Ta ala, the exact nature of which is unknown. The third view is of some other elders who abstain from indulging in the interpretation of such expressions and prefer to keep silent about them, and leave their exact meaning to Allah Ta ala. Muhammad Taqi Usmani.
Allah phán bảo: "Này Iblis! Điều gì đã ngăn cản nhà ngươi quì lạy Adam, một thứ do chính tay của TA đã tạo ra? Há có phải do sự kiêu ngạo đã ngăn cản nhà ngươi quỳ lạy hoặc do nhà ngươi quá tự phụ cho rằng mình cao hơn cả Thượng Đế của ngươi chăng?"
Allah dit: Ô `Iblîs, que t’a empêché de te prosterner devant Adam que J’ai créé de Mes mains? Est-ce de l’orgueil, te montrais-tu auparavant orgueilleux à l’égard de ton Seigneur?
İblis: "Ben Âdem'den daha hayırlıyım. Çünkü beni ateşten yarattın ve Âdem'i çamurdan yarattın." İblis'in bu iddiasına göre ateş, element olarak çamurdan daha üstündü.
Nagsabi si Iblis: "Ako ay higit na mabuti kaysa sa kay Adan sapagkat lumikha Ka nga sa akin mula sa isang apoy at lumikha Ka sa kanya mula sa isang putik." Ito ay ayon sa haka-haka niya na ang apoy ay higit na marangal bilang elemento kaysa sa putik.
Iblís respondió: “Yo soy mejor que Adán. Tú me creaste del fuego, mientras que a él lo creaste de la arcilla, y el fuego es una sustancia más noble que la arcilla”.
Iblis menjawab, “Aku lebih baik dibandingkan Adam karena Engkau menciptakanku dari api dan Engkau menciptakannya dari tanah." Di sini Iblis mengklaim bahwa api lebih mulia daripada tanah.
`Iblîs répondit: Je suis meilleur qu’Adam car Tu m’as créé de feu alors que lui, Tu l’as créé d’argile. `Iblîs prétendait ainsi que le feu est un élément plus noble que l’argile.
Na to Iblis odgovori: “Nisam učinio sedždu Ademu zato što sam bolji od njega, materija od koje sam stvoren plemenita je, za razliku od materije od koje je Adem stvoren. Mene si, Allahu, od vatre, a Adema od ilovače stvorio; vatra je bolja i korisnija od zemlje.”
Iblis said: “I am better than Adam. You created me from fire and you created him from clay. And fire is a more noble substance than clay”.
Iblīs disse: "Io sono migliore di Ǣdem. Hai creato me dal fuoco, mentre hai creato lui dall'argilla". Con ciò insinuava che il fuoco fosse una materia più onorevole dell'argilla.
Iblis nói: "Bề tôi tốt đẹp hơn Adam. Bởi vì, Ngài tạo hóa bề tôi từ lửa trong khi Ngài tạo hóa Adam từ đất sét." Đây là suy nghĩ của Iblis, hắn tưởng rằng lửa sẽ giá trị hơn, hữu ích hơn đất sét.
Allāh disse a Iblīs: "Esci dal Paradiso, umiliato e denigrato".
Al-lah le dijo a Iblís: “Sal del Paraíso, porque eres maldito y despreciable.
Allah dit à `Iblîs: Sors du Paradis maudit et honni.
Allah phán với Iblis: "Ngươi hãy cút khỏi Thiên Đàng. Bởi quả thật, ngươi là một tên đã bị nguyền rủa".
Yüce Allah, İblis'e: "Cennetten çık!.Şüphesiz sen lanetlisin ve yerilmişsin." diye buyurdu.
Nagsabi si Allāh kay Satanas: "Kaya lumabas ka mula sa hardin sapagkat tunay na ikaw ay isinusumpa na inaalipusta,
“Izlazi iz Dženneta, nikad se više u njega nećeš vratiti, proklet si i lišen Moje milosti”, reče Iblisu Allah, džellešanuhu.
Allah said to Iblis: “Get out of Paradise, because you are accursed and reviled.
Allah berfirman kepada Iblis, “Keluarlah kamu dari surga, karena sesungguhnya kamu terlaknat dan terkutuk.
Sesungguhnya kamu terusir dari surga hingga hari pembalasan, yaitu hari Kiamat.”
“Moje će te prokletstvo do Dana ustanuća pratiti, nikad ga se nećeš moći osloboditi.”
Tu seras chassé du Paradis jusqu’au Jour de la Rétribution qui est le Jour de la Résurrection.
Serás rechazado del Paraíso hasta el Día del Juicio”.
In verità, tu sarai espulso dal Paradiso fino al Giorno del Rendiconto, ovvero il Giorno del Giudizio.
at tunay na sumaiyo ang pagtataboy mula sa hardin hanggang sa Araw ng Pagganti, ang Araw ng Pagbangon."
Şüphesiz cennetten kovulman, hesap gününe (kıyamet günü) kadardır.
God made man a creature of exalted stature and, as a token thereof, He ordered the angels and the jinn to prostrate themselves before him. When Satan (Iblis) did not bow before Adam, he became the eternally cursed one. But this incident was not only serious from the viewpoint of Satan; it was of the utmost importance for Adam himself. By refusing to bow down before Adam, Satan forever became the enemy of the entire human race. This event foreboded that man’s journey through life would not be an easy one, and would be full of serious impediments. Man would have to strive to keep himself on the right path and resist the inducements and promptings of Satan in order to reach his destination safely. Satan’s evil scheming stands between man and Paradise. Only one who keeps himself safe from Satan’s machinations will enter the everlasting gardens of Paradise; those who fail to tear down the barrier of Satan’s treachery, will be deprived of Paradise.
Và quả thật, nhà ngươi là một kẻ bị trục xuất ra khỏi Thiên Đàng cho đến ngày Thưởng Phạt Phân Minh, đó chính là ngày Phán Xét.
And you are to be rejected from Paradise until the day of recompense, which is the day of judgment”.
`Iblîs demanda ensuite à Allah: Accorde-moi un délai et ne me fais pas mourir jusqu’au jour où Tu ressusciteras Tes serviteurs.
Iblís dijo: “Dame una prórroga y no me des muerte hasta el día en que resucites a Tus siervos”.
Iblis said: “Give me respite and do not make me die until the day You raise Your servants”.
Iblis se obratio Silnom Allahu: “Gospodaru moj, nemoj me usmrtiti, već mi daj vremena do Dana ustanuća!”
Iblis berkata, “Berilah aku penangguhan dan jangan mematikanku hingga hari Engkau membangkitkan hamba-hamba-Mu.”
Iblīs disse: "Concedimi una tregua e non farmi morire fino al Giorno in cui resusciterai i Tuoi sudditi"
İblis: "Ey Rabbim! Öyle ise kullarını dirilteceğin güne kadar bana mühlet ver ve öldürme." dedi.
Nagsabi si Satanas: "Kaya magpalugit Ka sa akin at huwag Kang magbigay-kamatayan sa akin hanggang sa Araw na bubuhayin Mo ang mga lingkod Mo."
Iblis thưa: "Xin Ngài tạm tha cho bề tôi và không xóa sổ bề tôi đến một ngày mà tất cả đám bề tôi của Ngài sẽ được dựng sống lại."
Allah phán: " Được, TA sẽ tạm hoãn thời hạn đó cho ngươi."
“Dajem ti vremena”, Allah reče.
Al-lah dijo: “Estás entre los que reciben una prórroga.
Allah berfirman, “Sesungguhnya kamu termasuk orang-orang yang ditangguhkan.
Allah lui répondit: Ce délai t’est accordé.
Allah said: “You are amongst those given respite.
Yüce Allah: "Şüphesiz sen mühlet verilenlerdensin." dedi.
Nagsabi si Allāh: "Kaya tunay na ikaw ay kabilang sa mga pinalulugitan
Allāh disse: "Sarai uno di coloro a cui è stata concessa una tregua.
Allah, džellešanuhu, obećao je Iblisu da će ga ostaviti u životu do određenog vremena, kad će biti uništen.
Hasta el día cuyo término está prefijado para tu destrucción”.
Hingga hari tertentu yang diketahui untuk kebinasaanmu.”
Ton délai s’étendra jusqu’au jour de l’instant bien connu où tu connaîtras la mort.
hanggang sa Araw ng panahong nalalaman, na tinakdaan para sa pagpapahamak sa iyo."
fino al giorno prestabilito in cui morirai".
Until the day of the known time which is fixed for your destruction”.
Cho đến Ngày mà thời khắc đã được ấn định cho việc nhà ngươi sẽ bị tiêu diệt.
Helak edilmen için belirlenen güne kadar.
In the present world of trial, Satan has been given every opportunity to misguide man. But Satan can do so only till Doomsday arrives. When the Day of Judgement tears apart the veil of falsehood, everything will become plain and clear. Thereafter, there will neither be anybody who can deceive nor anybody who can be deceived.
Iblís dijo: “Juro por Tu poder y dominio que desviaré a todos los hijos de Adán.
Iblis berkata, “Aku bersumpah dengan kodrat-Mu dan kekuatan-Mu, aku pasti akan menyesatkan anak Adam seluruhnya.
Iblis reče: “Kunem se dostojanstvom Tvojim i veličinom Tvojom da ću zacijelo sve ljude odvraćati od poslušnosti Tebi i da ću ih navoditi na stranputicu!”
İblis: "Senin kudret ve üstünlüğüne yemin ederim ki, âdemoğularının hepsini saptıracağım." dedi.
Iblis thưa: "Bề tôi thề bởi Quyền Năng và Sức Mạnh của Ngài rằng bề tôi sẽ lôi kéo tất cả đám con cháu của Adam đi vào con đường lầm lạc."
Nagsabi si Satanas: "Kaya sumusumpa ako sa kapangyarihan Mo at panggagapi Mo, talagang magliligaw nga ako sa mga anak ni Adan nang lahatan
Iblīs disse: "Giuro sulla Tua Potenza e sul Tuo Dominio che svierò tutti i Figli di Ǣdem,
`Iblîs dit: Je fais le serment par Ton pouvoir et Ta domination que j’égarerai tous les descendants d’Adam.
Iblis said: “I swear by Your power and domination that I shall misguide all of the children of Adam.
Ancak senin benim saptırmamdan koruduğun ve yalnız kendi ibadetine ihlaslı kıldığın kulların bundan müstesnadır.
Kecuali siapa yang Engkau lindungi sehingga aku tidak kuasa menyesatkannya dan Engkau pilih untuk beribadah kepadaMu semata.”
The chosen (mukhlas) subject of God is one who is free of mental perversion. While Satan has no practical power over man, he misguides human beings by supplying plausible justification for their wrong deeds; presenting untruth as Truth; enshrouding baseless facts in beautiful words; raising unnecessary issues in straightforward matters and raising doubts. However, only those who harbour complexes will be deceived by this beautification of Satan (taz’in). Those who retain their sincerity and are wise enough to objectively analyse a situation will immediately detect Satan’s machinations. Such people are never misled by Satan’s ruses.
tranne chi tu avrai protetto dal mio tentativo di sviare e che avrai scelto per adorare Te solo"
maliban sa pinangalagaan Mo mismo laban sa pagliligaw Ko at itinangi Mo sa pagsamba sa Iyo lamang."
Except whom You protect from my misguiding and You have chosen to worship You alone”.
Excepto a quienes protejas de mi engaño y hayas elegido para que Te adoren solo a Ti”.
“Ali, neću moći odvesti u zabludu”, dodao je prokletnik, “one Tvoje robove koje uputiš na Pravu stazu, pa Ti budu poslušni, i koje sačuvaš te ih uzmeš u okrilje Svoje milosti i pažnje!”
Ngoại trừ những ai mà Ngài đã bảo vệ khỏi sự lầm lạc và những ai mà họ thực sự thành tâm và kiên định trong thờ phượng duy nhất một mình Ngài.
Excepté ceux que Tu auras préservés de mon égarement et que Tu as élus afin qu’ils T’adorent Seul.
Allah dit: La vérité provient de Moi et Je dis la vérité, rien d’autre que la vérité.
Allah said: “The truth is from Me and the truth is what I say. I do not say anything besides it.
Allāh l'Altissimo disse: "La verità proviene da Me e dico la verità e non dico altro.
Allah, Đấng Tôi Cao phán: "Chân Lý luôn nằm ở nơi TA, và TA luôn nói điều chân lý, TA không nói bất cứ điều gì ngoài chân lý cả."
Plemeniti Allah reče: “Ja, evo, istinu govorim, i Moje riječi su istina, jer samo istinu Ja govorim!”
Nagsabi si Allāh – pagkataas-taas Siya: "Sapagkat ang katotohanan mula sa Akin at ang katotohanan ay sinasabi Ko, hindi Ko sinasabi ang iba pa rito:
Allah Teâlâ: "Hak bendendir ve ben hakkı söylerim ve ondan başka bir şey de söylemem." diye buyurdu.
Allah -Ta'ālā- berfirman, ”Kebenaran adalah dari-Ku, kebenaran adalah firman-Ku dan Aku tidak berfirman selain kebenaran.
Al-lah dijo: “La verdad proviene de Mí y es lo que Yo declaro. Nada de lo que digo es falso.
Talagang magpupuno nga Ako sa Araw ng Pagbangon ng Impiyerno mula sa iyo at mula sa sinumang sumunod sa iyo sa kawalang-pananampalataya mo kabilang sa mga anak ni Adan nang magkakasama!"
On the Day of Judgment, I shall fill hell with you and your children, O Iblis, and those from the children of Adam who follow you in your disbelief, all of you”.
Riempirò L'Inferno, nel Giorno del Giudizio, con te e tutti i figli di Ǣdem che ti hanno seguito nella miscredenza"
Svemogući Allah obećao je da će napuniti Džehennem Iblisom i svima onima koji ga u nevjerstvu budu slijedili.
Kıyamet gününde mutlaka cehennemi senden olan ve küfründe sana tabi olan âdemoğlunun hepsiyle dolduracağım.
Pada hari Kiamat, Aku pasti akan memenuhi neraka Jahanam denganmu dan orang-orang yang mengikutimu dalam kekufuran dari seluruh anak keturunan Adam.”
Le Jour de la Résurrection, J’emplirai l’Enfer de toi et de tous les descendants d’Adam qui t’auront suivi dans la mécréance.
"Chắc chắn rằng vào ngày Phán Xét, Hỏa Ngục là nơi giam giữ nhà ngươi và những ai trong đám con cháu của Adam đi theo ngươi trong sự vô đức tin."
En el Día del Juicio, llenaré el infierno contigo y tus seguidores, Iblís, y aquellos de los hijos de Adán que te sigan en tu incredulidad”.
Di', o Messaggero, a questi idolatri: "Per i consigli che vi comunico non vi chiedo alcuna ricompensa e non sono stato incaricato di comunicare più di ciò che mi è stato ordinato".
Sabihin mo, O Sugo, sa mga tagapagtambal na ito: "Hindi ako humihingi sa inyo ng anumang ganti dahil sa ipinaaabot ko sa inyo na pagpapayo. Ako ay hindi kabilang sa mga nagkukunwari sa pamamagitan ng paggawa ng karagdagan sa ipinag-utos sa akin.
Ey Resul! Bu müşriklere de ki: "Ben size tebliğ ettiğim nasihatlerime karşılık sizden bir ücret istemiyorum. Ve emredildiğim bir şeye kendiliğimden artırarak bir yükümlülük getirmiyorum."
Say - O Messenger, to these idolaters: “I do not ask you for any reward for the advice I convey to you, and I am not of the pretentious by bringing more than what I have been ordered with.
وَمَآ أَنَآ مِنَ الْمُتَكَلِّفِينَ
(nor am I one of the Mutakallifin.) means, `and I do not add anything to that which Allah has told me. Whatever I am commanded to do, I do it, and I do not add anything or take anything away. By doing this I am seeking the Face of Allah and the Hereafter.' Sufyan Ath-Thawri, narrated from Al-A`mash and Mansur from Abu Ad-Duha that Masruq said, "We went to `Abdullah bin Mas`ud, may Allah be pleased with him. He said, `O people! Whoever knows a thing should say it, and whoever does not know should say, `Allah knows best."' It is part of knowledge, when one does not know, to say "Allah knows best." For Allah said to your Prophet :
قُلْ مَآ أَسْـَلُكُمْ عَلَيْهِ مِنْ أَجْرٍ وَمَآ أَنَآ مِنَ الْمُتَكَلِّفِينَ
(Say: "No wage do I ask of you for this, nor am I one of the Mutakallifin.") This was reported by Al-Bukhari and Muslim.
إِنْ هُوَ إِلاَّ ذِكْرٌ لِّلْعَـلَمِينَ
(It is only a Reminder for all the creatures.) means, the Qur'an is a reminder for all those who are held accountable, men and Jinn. This was the view of Ibn `Abbas, may Allah be pleased with him. This Ayah is like the Ayat:
لاٌّنذِرَكُمْ بِهِ وَمَن بَلَغَ
(that I may therewith warn you and whomsoever it may reach) (6:19), and
وَمَن يَكْفُرْ بِهِ مِنَ الاٌّحْزَابِ فَالنَّارُ مَوْعِدُهُ
(but those of the sects that reject it, the Fire will be their promised meeting place) (11:17).
وَلَتَعْلَمُنَّ نَبَأَهُ
(And you shall certainly know the truth of it) means, `you will see confirmation that what he says is true.'
بَعْدَ حِينِ
(after a while.) means, soon. Qatadah said, "After death. `Ikrimah said, "It means, on the Day of Resurrection." There is no contradiction between the two views, because whoever dies comes under the rulings of the Day of Resurrection. This is the end of the Tafsir of Surah Sad. All praise and gratitude is due to Allah, and Allah may He be glorified and exalted, knows best.
Mensajero, diles a estos idólatras: “No les pido ninguna recompensa por el consejo que les doy, ni agrego nada al mensaje.
Katakanlah -wahai Rasul- kepada orang-orang musyrikin, “Aku tidak meminta kepada kalian upah atas nasihat yang aku sampaikan kepada kalian, aku juga bukan termasuk orang-orang yang memaksakan diri dengan mendatangkan lebih dari apa yang diperintahkan kepadaku.
Obrati se, Vjerovjesniku, mekanskim mnogobošcima: “Ne tražim ja od vas nagradu niti kakvu nadoknadu za dostavljanje poslanice i savjetovanje! I nisam izvještačen, pa ne pokušavam učiniti više od onog što mi je naređeno.”
Ngươi - hỡi Thiên Sứ - hãy nói với những kẻ đa thần này: "Ta không hề đòi hỏi các ngươi bất cứ thù lao gì sau khi Ta đã hoàn thành xong lời khuyên can của Ta với các ngươi và Ta cũng không phải là một tên bịa đặt nói ra những điều không có hoặc thêm bớt vào những sắc lệnh của Allah."
Ô Messager, dis à ces polythéistes: Je ne vous demande aucune rétribution pour les bons conseils que je vous transmets et je ne me permets pas d’ajouter à ce qui m’a été ordonné de transmettre
In verse 86, it was said: وَمَا أَنَا مِنَ الْمُتَكَلِّفِينَ (nor am I from among those who make up things artificially.).
The blameworthiness of artificial behavior
The statement means: 'I am not declaring my prophethood artificially, nor am I falsely pretending to have knowledge and wisdom, rather, I am conveying the commandments of Allah to you as they are. From this we learn that feigned formality and pretension is blameworthy in the light of the Shari'ah. Accordingly, there are some ahadith that condemn it. In the Sahihayn (al-Bukhari and Muslim), it has been reported from Sayyidna ` Abdullah Ibn Masud ؓ :
"0 people, whoever from among you knows something, let him tell people about it. But, that which he does not know, let him simply say: وَاللہ سبحانہ و تعالیٰ اَعلَم (Allah knows best) (because) Allah Ta` a-la has said about his Rasul قُلْ مَا أَسْأَلُكُمْ عَلَيْهِ مِنْ أَجْرٍ وَمَا أَنَا مِنَ الْمُتَكَلِّفِينَ (Say,"I do not demand from you any fee for it, nor am I from among those who make up things artificially."- 38:86)." (Ruh-ul-Ma’ ani)
Alhamdulillah
The Commentary on
Surah Sad
El Corán es un recordatorio para aquellos que son responsables de sus creencias y acciones entre los hombres y los genios.
Kur'an, insanlardan ve cinlerden mükellef olanlara öğütten başka bir şey değildir.
Walang iba ang Qur'ān kundi isang pagpapaalaala para sa mga inatangan [ng tungkulin] kabilang sa tao at jinn.
Le Coran n’est qu’un rappel adressé aux humains et aux djinns juridiquement aptes [à assumer les charges de la religion].
Al-Qur`ān hanyalah peringatan kepada manusia dan jin yang dibebani kewajiban syariat.
“Ovaj veličanstveni Kur’an nije ništa drugo osim opomena i upozorenje ljudima i džinima.”
Không, Thiên Kinh Qur'an chỉ là lời nhắc nhở cảnh tỉnh cho những ai biết kính sợ Allah từ loài người và loài Jinn.
The Qur’ān is only a reminder to those who are accountable amongst men and jinns.
Il Corano non è altro che un monito rivolto ai mondi, sia umani che Jinn, che possiedono menti sane.
And you will come to know the news of this Qur’ān and that it is true, after a short time when you die”.
"Và chắc chắn, các ngươi sẽ biết rõ thông tin trong Thiên Kinh Qur'an này. Quả thật, giây phút đó là điều hiển nhiên, nó sẽ sớm xảy ra sau cái chết của các ngươi."
Vous vérifierez certainement la véracité de ce Coran dans peu de temps lorsque vous mourrez.
Kalian pasti akan mengetahui kabar Al-Qur`ān ini sebentar lagi saat kalian mati bahwa ia benar.”
Sigurno ćete saznati istinitost i ispravnost ovog Kur’ana, i to ubrzo, onda kad budete umirali.
E saprete che ciò che il Corano comunica è verità, dopo un breve periodo seguente alla vostra morte.
Talagang makaaalam nga kayo ng ulat ng Qur'ān na ito at na ito ay tapat matapos ng isang panahong malapit kapag namatay kayo."
Kur'an'ın haberini öğreneceksiniz, öldüğünüz zaman yakın bir vakitte doğruluğunu bileceksiniz.
Que llegarán a la certeza de que el mensaje de este Corán es una verdad absoluta, cuando les alcance la muerte”.
One basic virtue of a preacher is that he does not demand any remuneration from his hearers. Another is that he does not raise any material issues between them and himself. The call of the Quran is the call of the Hereafter. Therefore, if a man, on the one hand, gives the call of the Hereafter and of the Quran and, on the other, runs a campaign for material gain, then he figures as an insincere person. And who will pay attention to the pleadings of a person who has proved himself to be insincere? Similarly, a preacher does not make statements concocted by himself. He simply passes on whatever he has received from God. Masruq Tabi‘i (a contemporary of the Prophet’s Companions) recounts a tradition of ‘Abdullah ibn Mas‘ud who said, ‘O, people! One who knows should talk, and one who does not know should simply say that God knows better. He will seem wise if he states that God knows better (with regard to things which he does not know), because God said to his Prophet, ‘Say, no reward do I ask of you for this, nor am I a pretender.’ (Tafsir ibn Kathir, vol. IV, p. 44 ). Similarly, it is also required of the preacher of truth to present his call in the shape of well-meaning advice. His discourse should be that of a well-wisher and should not be in the nature of debate or polemics.
