(Ħæ, Mī-īm حمٓ) Lettere simili sono presenti all'inizio della Surat Al-Baqarah.
"Ha Mim. Demi Kitab (al-Qur`an) yang menerangkan. Se-sungguhnya Kami menjadikan al-Qur`an dalam bahasa Arab supaya kamu memahami(nya). Dan sesungguhnya al-Qur`an itu dalam induk al-Kitab (Lauhil Mahfuzh) di sisi Kami, adalah benar-benar tinggi (nilainya) dan amat banyak mengandung hikmah. Maka apakah Kami akan berhenti menurunkan al-Qur`an kepa-damu, karena kamu adalah kaum yang melampaui batas?" (az-Zukhruf: 1-5).
Makkiyah
"Dengan Menyebut Nama Allah Yang Maha Pengasih lagi Maha Penyayang."
(1-3) Ini adalah sumpah dengan al-Qur`an terhadap al-Qur`an. Allah سبحانه وتعالى bersumpah dengan al-Qur`an yang nyata secara mutlak dan tidak menyebutkan sesuatu yang dikaitkan dengannya, untuk menunjukkan bahwa al-Qur`an menjelaskan segala masalah dunia-akhirat yang diperlukan para hamba.
﴾ إِنَّا جَعَلۡنَٰهُ قُرۡءَٰنًا عَرَبِيّٗا ﴿ "Sesungguhnya Kami menjadikan al-Qur`an dalam bahasa Arab." Inilah yang disumpahkan, al-Qur`an dijadikan dengan bahasa yang paling fasih, jelas dan nyata. Dan inilah salah satu dari penjelasannya. Allah سبحانه وتعالى menyebutkan hikmah mengenai hal itu seraya berfirman, ﴾ لَّعَلَّكُمۡ تَعۡقِلُونَ ﴿ "Supaya kamu memahami-(nya)," kata-kata dan maknanya agar mudah dan dekat di pende-ngaran.
(4) ﴾ وَإِنَّهُۥ فِيٓ أُمِّ ٱلۡكِتَٰبِ لَدَيۡنَا ﴿ "Dan sesungguhnya al-Qur`an itu dalam induk al-Kitab (Lauhil Mahfuzh) di sisi Kami," berada di al-Mala` al-A'la di tingkat paling atas dan paling mulia, ﴾ لَعَلِيٌّ حَكِيمٌ ﴿ "adalah benar-benar tinggi (nilainya) dan amat banyak mengandung hikmah," yaitu, benar-benar tinggi dalam tingkatan, kemuliaan, dan posisi-nya, bijaksana dalam segala perintah, larangan, dan berita yang tercakup. Di dalamnya tidak ada hukum yang berseberangan de-ngan hikmah, keadilan, dan keseimbangan.
(5) Selanjutnya Allah سبحانه وتعالى mengabarkan bahwa hikmah dan karuniaNya mengharuskan tidak membiarkan para hambanya begitu saja, dan tidak mengutus rasul dan tidak menurunkan kitab kepada mereka meski mereka melampaui batas dan berbuat zhalim. Allah سبحانه وتعالى berfirman, ﴾ أَفَنَضۡرِبُ عَنكُمُ ٱلذِّكۡرَ صَفۡحًا ﴿ "Maka apakah Kami akan berhenti menurunkan al-Qur`an kepadamu," yaitu apakah Kami berpaling dari kalian dan tidak menurunkan peringatan kepada kalian dan berhenti menurunkan al-Qur`an karena kalian berpaling dan tidak tunduk kepada Allah سبحانه وتعالى? Meski demikian, Allah سبحانه وتعالى tetap menurunkan al-Qur`an dan memberi penjelasan segala sesuatu kepada kalian. Bila kalian beriman dan menjadikannya sebagai petunjuk, itulah taufik untuk kalian, namun bila tidak dipercayai dan tidak dijadikan sebagai petunjuk, maka hujjah telah tegak atas kalian dan kalian berada di atas kejelasan berbagai hal.
Which was revealed in Makkah
بِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِ
In the name of Allah, the Beneficent, the Merciful
حـم - تَنزِيلُ الْكِتَـبِ مِنَ اللَّهِ الْعَزِيزِ الْعَلِيمِ
(Ha-Mim. By the manifest Book.) means, plain and clear in both wording and meaning, because it was revealed in the language of the Arabs, which is the most eloquent language for communication among people. Allah says:
إِنَّا جَعَلْنَـهُ
(Verily, We have made it) meaning, revealed it,
قُرْءَاناً عَرَبِيّاً
(a Qur'an in Arabic) meaning, in the language of the Arabs, eloquent and clear;
لَعَلَّكُمْ تَعْقِلُونَ
(that you may be able to understand.) means, that you may understand it and ponder its meanings. This is like the Ayah:
بِلِسَانٍ عَرَبِىٍّ مُّبِينٍ
(In the plain Arabic language.) (26:195)
وَإِنَّهُ فِى أُمِّ الْكِتَـبِ لَدَيْنَا لَعَلِىٌّ حَكِيمٌ
(And verily, it is in the Mother of the Book with Us, indeed exalted, full of wisdom.) This explains the high status of the Qur'an among the hosts on high (the angels), so that the people of earth will respect it, venerate it and obey it.
وَأَنَّهُ
(And verily, it) means, the Qur'an,
فِى أُمِّ الْكِتَـبِ
(is in the Mother of the Book) meaning, Al-Lawh Al-Mahfuz (the Preserved Tablet). This was the view of Ibn `Abbas and Mujahid.
لَدَيْنَآ
(with Us,) means, in Our presence. This was the view of Qatadah and others.
لَّعَلِّى
(indeed exalted) means, occupying a position of honor and virtue. This was the view of Qatadah.
حَكِيمٌ
(full of wisdom.) means, clear, with no confusion or deviation. All of this indicates its noble status and virtue, as Allah says elsewhere:
إِنَّهُ لَقُرْءَانٌ كَرِيمٌ - فِى كِتَـبٍ مَّكْنُونٍ - لاَّ يَمَسُّهُ إِلاَّ الْمُطَهَّرُونَ - تَنزِيلٌ مِّن رَّبِّ الْعَـلَمِينَ
(That (this) is indeed an honorable recitation. In a Book well-guarded. Which none can touch but the pure. A revelation from the Lord of the all that exists.) (56:77-80)
كَلاَّ إِنَّهَا تَذْكِرَةٌ فَمَن شَآءَ ذَكَرَهُ فَى صُحُفٍ مُّكَرَّمَةٍ مَّرْفُوعَةٍ مُّطَهَّرَةٍ بِأَيْدِى سَفَرَةٍ كِرَامٍ بَرَرَةٍ
(Nay, indeed it is an admonition. So whoever wills, let him pay attention to it. (It is) in Records held (greatly) in honor, exalted, purified, in the hands of scribes (angels), honorable and obedient.) (80:11-16)
أَفَنَضْرِبُ عَنكُمُ الذِّكْرَ صَفْحاً أَن كُنتُمْ قَوْماً مُّسْرِفِينَ
(Shall We then take away the Reminder (this Qur'an) from you, because you are a people excessive.) means, `do you think that We will forgive you and not punish you, when you do not do as you have been commanded' This was the view of Ibn `Abbas, may Allah be pleased with him, Abu Salih, Mujahid and As-Suddi, and was the view favored by Ibn Jarir.
أَفَنَضْرِبُ عَنكُمُ الذِّكْرَ صَفْحاً
(Shall We then take away the Reminder (this Qur'an) from you,) Qatadah said, "By Allah, if this Qur'an had been taken away when the first generations of this Ummah rejected it, they would have been doomed, but Allah by His mercy persisted in sending it and calling them to it for twenty years, or for as long as He willed." What Qatadah said is very good, and his point is that Allah, by His grace and mercy towards His creation, did not stop calling them to the truth and to the wise Reminder, i.e., the Qur'an, even though they were heedless and turned away from it. Indeed, He sent it so that those who were decreed to be guided might be guided by it, and so that proof might be established against those who were decreed to be.
(In the Name of Allah, the Most Gracious, the Most Merciful.)
Consolation to the Prophet for the Disbelief of Quraysh
Then Allah consoles His Prophet for the disbelief of his people, and commands him to bear it with patience.
وَكَمْ أَرْسَلْنَا مِن نَّبِيٍّ فِى الاٌّوَّلِينَ
(And how many a Prophet have We sent amongst the men of old.) meaning, among the sects (communities) of old.
وَمَا يَأْتِيهِم مِّنْ نَّبِىٍّ إِلاَّ كَانُواْ بِهِ يَسْتَهْزِءُونَ
(And never came there a Prophet to them but they used to mock at him.) means, they disbelieved him and mock at him.
فَأَهْلَكْنَآ أَشَدَّ مِنْهُم بَطْشاً
(Then We destroyed men stronger than these) means, `We destroyed those who disbelieved in the Messengers, and they were stronger in power than these who disbelieve in you, O Muhammad.' This is like the Ayah:
أَفَلَمْ يَسِيرُواْ فِى الاٌّرْضِ فَيَنظُرُواْ كَيْفَ كَانَ عَـقِبَةُ الَّذِينَ مِن قَبْلِهِمْ كَانُواْ أَكْـثَرَ مِنْهُمْ وَأَشَدَّ قُوَّةً
(Have they not traveled through the earth and seen what was the end of those before them They were more in number than them and mightier in strength) (40:82). And there are many similar Ayat.
وَمَضَى مَثَلُ الاٌّوَّلِينَ
(and the example of the ancients has passed away. ) Mujahid said, "The way of their life." Qatadah said, "Their punishment." Others said, "Their lesson," i.e., `We made them a lesson for those disbelievers who came after them, that they would suffer the same end as them,' as in the Ayah at the end of this Surah:
فَجَعَلْنَـهُمْ سَلَفاً وَمَثَلاً لِّلاٌّخِرِينَ
(And We made them a precedent, and an example to later generations.) (43:56);
سُنَّةَ اللَّهِ الَّتِى قَدْ خَلَتْ فِى عِبَادِهِ
(this has been the way of Allah in dealing with His servants) (40:85).
وَلَن تَجِدَ لِسُنَّةِ اللَّهِ تَبْدِيلاً
(and you will not find any change in the way of Allah.) (33:62)
Ḥā Mīm. Pembahasan tentang huruf-huruf semacam ini sudah ada di awal surah Al-Baqarah.
Ha mim. O kur’anskim smo skraćenicama govorili na početku sure el-Bekara.
Ḥā Mīm. The discussion on similar letters has already passed in Sūrah Al-Baqarah.
Ḥā. Mīm. Nauna na ang pagtatalakay sa mga kapareho ng mga ito sa simula ng Kabanatang Al-Baqarah.
Ha’. Mim. La explicación sobre las letras inconexas fue expuesta anteriormente en la sura La Vaca.
1- Hâ, Mîm.
2- Apaçık/açıklayıcı kitaba yemin olsun ki,
3- Biz, onu anlayıp düşünesiniz diye Arapça bir Kur’ân kıldık.
4- Şüphesiz o, katımızdaki ana kitapta/levh-i mahfuzdadır, çok yücedir, hikmet doludur.
5- Şimdi siz haddi aşan bir toplumsunuz diye Zikr/Kur'ân’la size öğüt vermekten vaz mı geçelim?
(Mekke’de inmiştir. 89 âyettir)
Rahmân ve Rahîm Allah’ın adı ile.
2. Bu ayette Kur’ân-ı Kerîm’e yemin edilmektedir. Yüce Allah, mutlak olarak apaçık/açıklayıcı olan Kitab’a yemin etmekte ve onun neyi açıkladığını söz konusu etmemektedir. Bu da bu Kitabın din, dünya ve âhiret ile ilgili kulların gerek duyacağı bütün hususları açıklayıcı olduğunu ifade etmesi içindir.
3. “Biz onu... Arapça bir Kur’ân kıldık.” Bu da hakkında yemin edilen hususu ifade etmektedir. Bu Kitabı en fasîh, en açık ve en anlaşılır bir dil olan Arapça olarak indirmiştir. Onun Arapça oluşu da açık/açıklayıcı oluşunun bir yönüdür.
Devamla bundaki hikmeti de söz konusu ederek:“Onu anlayıp düşünesiniz diye” buyurmuştur. Yani lafızlarını ve anlamlarını kolaylıkla kavrayıp zihinleriniz bunları zorlanmadan anlasın diye böyle yaptık.
4. “Şüphesiz o” yani bu Kitap “katımızdaki ana kitapta/levh-i mahfuzdadır” Mele-i â’lâda en yüce ve en üstün mertebededir “çok yücedir, hikmet doludur.” Kadr-u kıymeti, şerefi ve mekanı itibari ile çok yücedir. Kapsamındaki emirler, yasaklar ve haberler itibari ile de pek çok hikmetlerle doludur. Onda hikmete, adalete ve itidale aykırı hiçbir hüküm yoktur.
5. Daha sonra Yüce Allah, hikmet ve lütfunun, günahkâr ve zalim olsalar dahi kullarını peygamber göndermeden, bir kitap indirmeden başıboş bırakıp ihmal etmemesini gerektirdiğini haber vermekte ve şöyle buyurmaktadır:“Şimdi siz haddi aşan bir toplumsunuz diye Zikir/Kur'ân’la size öğüt vermekten vaz mı geçelim?” Sizden yüz çevirip size bu zikri/Kur’ân’ı indirmeyi terk ederek, siz yüz çevirdiniz ve buna itaat etmediniz diye Biz de sizden yüz mü çevirelim? Hayır, aksine Kitabı indireceğiz ve bu Kitapta size her şeyi açıklayacağız. Eğer ona iman eder, hidâyet bulursanız bu, sizin ilâhî tevfike mazhar olduğunuzu gösterir. Aksi takdirde size karşı delil ortaya konulmuş olur ve sizin durumunuz da açıklığa kavuşmuş olur.
(Ha.Mim) đã được trình bày ở phần đầu của chương Al-Baqarah.
Ħâ, Mîm: Il a déjà été question de telles lettres séparées au début de Sourate Al-Baqarah.
(Hâ, Mîm) Bu hususta benzer bir açıklama Bakara suresinin başında zikredilmiştir.
Allah thề bởi Qur'an, Kinh Sách minh bạch cho con đường hướng dẫn đến chân lý.
Yüce Allah, hak yolunun hidayetini açıklayan Kur'an'a yemin etmiştir.
Sumumpa si Allāh sa Qur'ān na nagliliwanag sa daan ng kapatnubayan tungo sa katotohanan.
Commentary
This Surah is Makki, although Muqatil رحمۃ اللہ علیہ has said that the verse وَاسْأَلْ مَنْ أَرْسَلْنَا (43:45) is Madam, and according to another view, this Surah was revealed in Heaven during Lailat-ul-Mi` raj (the Night of Ascention) (Ruh u1-Ma’ ani) - Allah knows best.
Ha Meem- Only Allah knows its meaning.
وَالْكِتَابِ الْمُبِينِ (By the manifest Book - 43:2) The book in this verse refers to the Holy Qur'an. Whenever Allah swears by anything, it is usually an argument for the statement that follows. Swearing by the Qur'an in this verse is an indication that the Qur'an, by virtue of being a miracle, is a proof in itself of its being a Divine Book. To call it a 'manifest book' means that its subjects consisting of exhortations and advices are easily understandable; but as far as deduction of the precepts of 'Shari'ah' is concerned, it certainly is a difficult job which cannot be performed without complete capability of 'ijtihad'. This point has been clarified in Surah Alqamar, verse 17 وَلَقَدْ يَسَّرْنَا الْقُرْآنَ لِلذِّكْرِ فَهَلْ مِن مُّدَّكِرٍ (And indeed We have made the Qur'an easy for seeking advice. So, is there one to seek advice? - 54-17). Here, it has been stated that the Qur'an is easy for obtaining advice. Hence, it does not necessarily follow that ijtihad and inferring injunctions will be easy also; rather, it is proved through other evidences that full expertise in related subjects is a necessary condition for this exercise.
Allah takes an oath on the Qur’ān which clearly explains the path of guidance towards the truth.
Allāh ha giurato con il Corano, il quale chiarisce il giusto sentiero che conduce alla Verità.
Al-lah jura por el Libro revelado a Mujámmad, que guía hacia el camino correcto.
Allah fait serment par le Coran qui explicite le chemin de la guidée vers la vérité.
Allah Uzvišeni kune se Kur'anom, kao knjigom koja pojašnjava uputu i vodi ka istini.
Allah bersumpah dengan kitab Al-Qur`ān yang menjelaskan jalan hidayah kepada kebenaran.
He revelado el Corán en el idioma de los árabes, con la esperanza de que ustedes, pueblo en cuyo idioma fue revelado, comprendan y entiendan sus significados, y así lo transmitan a otras naciones.
Mi smo ovu knjigu objavili kao Kur'an na arapskom jeziku, nadajući se da je razumijete svi vi na čijem je jeziku objavljena i da ono što ste razumjeli prenesete i drugim narodima.
I have revealed it as a Qur’ān in the language of the Arabs, in the hope that you, O people in whose language it was revealed - will comprehend and understand its meanings to transmit it to other nations.
Nous en avons fait un Livre de lecture en langue arabe afin que, peut-être, vous méditiez, ô vous dont la langue est celle du Coran, son sens, et que vous le compreniez et le transmettiez à d’autres peuples.
-Ey bu kitabın kendi dilleriyle indirildiği topluluk!- Muhakkak biz, bu kitabı aklınızı kullanasınız ve iyice manasını anlayıp diğer ümmetlere ulaştırasınız diye Arapça bir Kur'an kıldık.
In verità, lo abbiamo reso un Corano in lingua araba, affinché ragioniate, o voi ai quali è giunto nella vostra lingua, sui suoi significati, lo comprendiate e lo trasmettiate agli altri popoli.
Tunay na Kami ay gumawa nito bilang Qur’ān sa wika ng mga Arabe sa pag-asang kayo ay makapag-uunawa, O kapisanan ng mga taong bumaba ito sa wika ninyo, ng mga kahulugan nito at makaintindi ng mga ito upang maglipat kayo nito sa mga ibang kalipunan.
Sesungguhnya Kami menurunkan Al-Qur`ān ini dengan bahasa Arab agar kalian -wahai orang-orang yang berbahasa Arab- merenungkan dan memahami makna-maknanya untuk kalian sampaikan kepada umat yang lain.
Chắc chắn, TA đã thiên khải Thiên Kinh Qur'an bằng ngôn ngữ Ả-rập, hy vọng các ngươi hiểu được Nó - hỡi nhóm người nói chuyện bằng tiếng Qur'an - biết về ý nghĩa của Nó, và nhận thức về Nó để các ngươi truyền lại cho những cộng đồng khác.
The Original Book, or the Mother of Book (ummul kitab), refers to the preserved tablet (lawh mahfuz), which is with God. On this tablet, God Almighty has an imprint of the true religion, which He requires human beings to follow. This true religion, revealed to numerous prophets in various languages, was revealed to the Last of the Prophets in Arabic. Today, it is only this Arabic Quran which represents the true religion of God. It is now the responsibility of the bearers of the Quran to have it translated into every language and make it available to all the nations of the world, so that this religion may be understood by all other people, as it was understood by the Arabs. These sublime scriptures, being full of wisdom, are in themselves proof of their being the Book of God. The language of the Quran and its contents do justice to the Majesty of God with the utmost exactitude. Had the Quran been couched in the words of human beings, it would not have possessed the extraordinary glory which it possesses till today.
Ce Coran se trouve dans la Table Préservée et ses caractéristiques sont l’élévation et la fermeté, parce que ses versets contiennent des ordres et des interdits fermes.
Tunay na ang Qur'ān na ito, sa Tablerong Pinag-iingatan, ay talagang may kataasan at kaangatan, at may karunungan, na tinahas ang mga talata nito kaugnay sa mga pag-uutos nito at mga pagsaway nito.
Sesungguhnya Al-Qur`ān ini di Loh Mahfuz memiliki derajat yang tinggi, agung, dan penuh hikmah. Ayat-ayatnya telah dipertegas terkait perintah-perintah dan larangan-larangannya.
Doista je Kur'an u Ploči pomno čuvanoj, na velikom položaju i uzvišenom mjestu, i on je savršen u svojim ajetima koji iskazuju Njegove naredbe i zabrane.
This Qur’ān is in the Preserved Tablet with us in the highest gathering and is high in status, honour and position. It is wise in that the instructions contained in it are not devoid of wisdom, and it is perfect without any contradiction or disagreement.
Este Corán se encuentra en la Escritura Matriz junto a Nosotros en la recopilación más sublime y el cual posee un alto estatus, honor y posición. Es sabio, sus enseñanzas están llenas de sabiduría, y es perfecto sin contradicción ni discrepancias.
Và quả thật, Thiên Kinh Qur'an này được trích từ Tập Kinh Mẹ rất cao cả, uyên thâm, quả thật TA đã làm nên luật lệ từ những câu Kinh của Nó trong việc thực thi và cấm đoán.
In verità, questo Corano possiede alto prestigio nella Matrice del Libro e contiene Saggezza, i suoi versetti sono stati perfezionati per quanto riguarda i suoi ordini e i suoi divieti.
Şüphesiz bu Kur'an; Levh-i Mahfûz'da çok yücedir, yüksek makamdadır ve hikmet dolu bir kitaptır. Emir ve yasaklarında ayetleri hikmetli kılınmıştır.
Volete forse che rinunciamo a rivelarvi il Corano poiché siete avversi, così da diffondere l'idolatria e i peccati? Non lo faremo; piuttosto, la misericordia nei vostri confronti richiede di fare il contrario.
Chẳng lẻ TA phải ngừng việc bạn xuống Qur'an cho các ngươi bởi đa số các ngươi chống đối bằng việc phạm tội Shirk và nhiều tội lỗi khác ư? Không thể nào, ngược lại do long thương xót của TA giành cho các ngươi khiến Ta thực hiện điều ngược lại.
I will not leave out the revelation of the Qur’ān to you and calling you to monotheism because you are engrossed in ascribing partners to Allah and violating His prohibitions. I will not do so, as mercy for you demands otherwise.
Apakah Kami akan berhenti menurunkan Al-Qur`ān kepada kalian dan seruan terhadap kalian kepada tauhid dikarenakan bahwa kalian tenggelam ke dalam kesyirikan kepada Allah dan melakukan maksiat-maksiat? Tidak, Kami tidak akan melakukan demikian. Akan tetapi rahmat atas kalian mengharuskan hal yang sebaliknya.
Kaya ba mag-iiwan Kami ng pagpapababa ng Qur'ān sa inyo bilang pag-ayaw dahil sa pagpaparami ninyo ng pagtatambal at mga pagsuway? Hindi Kami gagawa niyon, bagkus ang pagkaawa sa inyo ay humihiling ng kabaliktaran nito.
A Preacher must not give up his preaching due to disappointment
أَفَنَضْرِبُ عَنكُمُ الذِّكْرَ صَفْحًا أَن كُنتُمْ قَوْمًا مُّسْرِفِينَ (Shall we remove the advice away from you because you are a transgressing people? - 43:5) The meaning is that We will not give up advising you through the Qur'an, no matter how rebellious and disobedient you may become. This tells us that the person who is engaged in preaching and inviting others towards Islam should carry the message to everybody; he must not give up preaching to some people or any group simply because they are non-believers, highly irreligious, sinners and transgressors.
Sizin şirk koşmada ve günah işlemede haddi aşan bir kavim olmanız sebebiyle üzerinize Kur'an'ı indirmeyi mi terk edelim? Hayır bunu yapmayacağız. Bilakis size merhamet etmek bunun tersini gerektiriyor.
Allons-Nous renoncer à vous révéler ce Coran pour votre outrance dans votre polythéisme et votre désobéissance? Certainement pas, la miséricorde impose plutôt le contraire.
¿Acaso creen que los iba a privar del Mensaje porque son un pueblo de transgresores? No lo haría, ya que la misericordia exige lo contrario.
Zar da prestanemo sa objavljivanjem Kur'ana zbog toga što vi mnogo činite širk i druge grijehe? To nećemo učiniti, nego iz milosti prema vama proističe suprotno tome.
¿Cuántos mensajeros envié a los pueblos de la antigüedad?
How many a messenger did I send in previous nations.
Quanti Profeti abbiamo inviato ai popoli del passato!
Betapa banyak Kami telah mengutus nabi pada umat-umat terdahulu.
Biz, önceki ümmetler arasında nice peygamberler göndermiştik.
Kay rami ng ipinadala Namin na propeta sa mga kalipunang nauna.
Koliko smo samo ranijim narodima vjerovjesnika poslali.
Que furent nombreux les prophètes que Nous avons envoyés aux peuples précédents.
"Berapa banyaknya nabi-nabi yang telah Kami utus kepada umat-umat yang terdahulu. Dan tiada seorang nabi pun datang kepada mereka melainkan mereka selalu memperolok-olokkannya. Maka telah Kami binasakan orang-orang yang lebih besar ke-kuatannya dari mereka itu (musyrikin Makkah) dan telah terdahulu (tersebut dalam al-Qur`an) perumpamaan umat-umat masa dahulu." (Az-Zukhruf: 6-8).
(6-8) Allah سبحانه وتعالى berfirman, bahwa ini adalah ketetapan Kami pada makhluk, untuk tidak membiarkan mereka sia-sia,﴾ أَرۡسَلۡنَا مِن نَّبِيّٖ فِي ٱلۡأَوَّلِينَ ﴿ "Berapa banyaknya nabi-nabi yang telah Kami utus kepada umat-umat yang terdahulu," memerintahkan mereka untuk menyem-bah Allah سبحانه وتعالى semata, yang tidak ada sekutu bagiNya. Akan tetapi sikap mendustakan tetap saja ada di berbagai umat.﴾ وَمَا يَأۡتِيهِم مِّن نَّبِيٍّ إِلَّا كَانُواْ بِهِۦ يَسۡتَهۡزِءُونَ ﴿ "Dan tiada seorang nabi pun datang kepada mereka melainkan mereka selalu memperolok-olokkannya," karena membantah ajaran yang dibawa serta merasa congkak pada kebenaran.﴾ فَأَهۡلَكۡنَآ أَشَدَّ ﴿ "Maka telah Kami binasakan orang-orang yang lebih besar," dari mereka, ﴾ بَطۡشٗا ﴿ "kekuatannya," yaitu kekuatan, tindakan, dan bekas-bekasnya di bumi, ﴾ وَمَضَىٰ مَثَلُ ٱلۡأَوَّلِينَ ﴿ "Dan telah terdahulu (tersebut dalam al-Qur`an) perumpamaan umat-umat masa dahulu," yaitu, orang-orang seperti mereka dan berita mereka telah berlalu, dan Kami juga telah menjelaskan pelajaran dan larangan untuk tidak mendus-takan dan mengingkari. 9
6- Biz, önceki nesillere de nice peygamberler gönderdik!
7- Ama kendilerine ne zaman bir peygamber gelse mutlaka onu alaya alırlardı.
8- Biz de bunlardan (senin kavminden) çok daha güçlü olanlarını helâk ettik. Nitekim öncekilerin (kıssalarından) misaller daha önce geçmişti.
6. Yüce Allah şöyle buyurmaktadır:İnsanlar arasında uygulayageldiğimiz sünnetimiz/kanunumuz gereği onları ihmal etmez, başıboş bırakmayız.“Biz önceki nesillere de nice peygamberler gönderdik.” Bu peygamberler, onlara Allah’a hiçbir şeyi ortak koşmaksızın sadece O’na ibadet etmelerini emrediyorlardı. Ancak ümmetler arasında peygamberleri yalanlamak sürekli var olagelmiştir .
7. “Ama kendilerine ne zaman bir peygamber gelse mutlaka” getirdiğini bile bile inkâr ederek ve hakka karşı da büyüklenerek “onu alaya alırlardı.”
8. “Biz de bunlardan” şu senin kavminden “çok daha güçlü olanlarını” yaptıkları işleri ve yeryüzündeki eserleri itibari ile daha üstün olanlarını “helâk ettik. Nitekim öncekilerin (kıssalarından) misaller daha önce geçmişti.” Yani onlara dair misaller ve haberler geçmiş ve bunlardan sizin için ibret olacak hususları, yalanlamaktan alıkoyacak yönleri açıklamışızdır.
Prijašnjim narodima nije stigao nijedan vjerovjesnik od Allaha, a da se nisu s njim ismijavali.
Thế nhưng không một Sứ Giả nào từ Allah đến với những cộng đồng trước đây mà lại không bị người dân chế giễu.
Walang dumarating sa mga kalipunang naunang iyon na isang propeta mula sa ganang kay Allāh malibang sila noon sa kanya ay nanunuya.
Namun, tidaklah datang nabi kepada umat-umat terdahulu itu dari sisi Allah melainkan mereka malah mengolok-oloknya.
Whenever a prophet came to those previous nations from Allah they used to mock at him.
Cada vez que un Profeta venía de parte de Al-lah a los pueblos de la antigüedad, solían burlarse de él.
Aucun prophète ne leur venait de la part d’Allah sans qu’ils ne le raillent.
Geçmiş ümmetlere Yüce Allah tarafından ne kadar peygamber geldi ise mutlaka onu alaya alırlardı.
Non giunse a quei popoli del passato un profeta senza che lo deridessero.
Kaya nagpahamak Kami sa kanila na higit na matindi sa bagsik kaysa sa mga kalipunang iyon sapagkat hindi Kami nawawalang-kakayahan sa pagpapahamak sa kanila na higit na mahina kaysa sa mga iyon. Nagdaan sa Qur'ān ang paglalarawan sa kapahamakan ng mga kalipunang nauna, tulad sa `Ād, Thamūd, mga kababayan ni Lot, at mga naninirahan sa Madyan.
Destruí a pueblos que eran más poderosos que esas naciones, por lo que no soy incapaz de destruir a aquellos que son más débiles como Quraish. La descripción de la destrucción de los pueblos de la antigüedad ha sido narrada en el Corán, como la de ‘Ad, Zamud, la nación de Lot y el pueblo de Madián.
Distruggemmo popoli più potenti di quei popoli, siamo quindi capaci di distruggere quelli che sono più deboli di loro. Nel Corano è stato menzionato come furono distrutti i popoli precedenti, come A'ad, Thamūd, il popolo di Lūţ e la Gente di Medyen.
Rồi TA đã tiêu diệt những người mạnh nhất của họ từ những cộng đồng đó, và tất nhiên những kẻ yếu hơn không thể gây khó dễ việc TA tiêu diệt họ, và hình ảnh hay cách thức hủy diệt những cộng đồng trước đó đã được ghi chép vào Thiên Kinh Qur'an, như dân A'd, dân Thamud, cộng đồng của Lut, và dân Madyan.
Nous avons anéantis des peuples plus puissants que celui-là dans le passé et Il ne nous est pas impossible d’anéantir des peuples plus faibles. Il y a d’ailleurs dans le Coran des exemples d’anéantissement de peuples du passé, à l’image des ‘Âd, des Thamûd, du peuple de Loth et de Madyan.
Uništili smo narode koji su bili jači i sposobniji od ovih, i zato onaj ko je slabiji od njih ne može Nas spriječiti da i njega uništemo. U Kur'anu smo već spomenuli primjere uništavanja ranijih naroda, poput Ada, Semuda, naroda Lutovog i stanovnika Medjena.
Biz geçmiş o ümmetlerden daha kuvvetli ve zalim olanları da helak etmiştik. Onlardan daha zayıf olanları helak etmekten aciz değiliz. Kur'an'da geçmiş ümmetlere dair Ad, Semûd, Lût kavmi ve Medyen ehli ile ilgili örnekler geçmişti.
Oleh sebab itu, Kami menghancurkan orang-orang yang punya kekuatan lebih besar dibanding umat-umat itu, tentu Kami pun mampu untuk menghancurkan orang yang lebih lemah dari mereka. Telah disebutkan dalam Al-Qur`ān bagaimana umat-umat terdahulu dihancurkan, seperti kaum 'Ād, Ṡamūd, kaum Lut, dan penduduk Madyan.
I destroyed those who were mightier than those nations, so we not incapable of destroying those who are weaker than them. The description of the destruction of the previous nations has passed in the Qur’ān, such as the Ad, Thamud, nation of Lot and the people of Madyan.
Today there are countless people in the world who speak of previous prophets with reverence. In view of this, it appears very strange that these very prophets (including the Prophet Muhammad) were ridiculed and mocked by their contemporaries. The reason for this is not that the people of those days were savage and the people of today are civilized. It is simply due to a difference in the times. Today, after the lapse of centuries, every prophet is surrounded by an aura of historical glory. So, every superficial admirer of appearances recognises the prophet. But, to his contemporaries, the prophet appeared to be an ordinary person. At that time, in order to discover and recognise the reality of the prophetic position of a prophet, a deep insight was required to discover the reality and, undoubtedly, such insight has always been very rare in this world. However badly a preacher’s addressees may treat him, he unilaterally exercises patience and carries on the work of his mission, until the day comes when God’s will is made manifest on what future course he should take.
Jika kamu -wahai Rasul- bertanya kepada orang-orang musyrik lagi mendustakanmu itu, “Siapa yang menciptakan langit dan siapa yang menciptakan bumi?” niscaya mereka akan menjawab pertanyaanmu itu, “Langit dan bumi diciptakan oleh Tuhan Mahaperkasa yang tidak ada yang mengalahkan-Nya dan Maha Mengetahui segala sesuatu.”
Pa ako, o Poslaniče,upitaš mušrike koji poriču: ko je stvorio nebesa i Zemlju, oni će, sigurno, odgovoriti: “Stvorio ih je Silni kojeg niko i ništa ne može nadvladati i Sveznajući!”
Ô Messager, si tu demandais à ces polythéistes dénégateurs « Qui donc a créé les Cieux et la Terre? », ils répondraient: C’est le Puissant à qui personne ne tient tête, le Connaisseur de toute chose.
Và nếu Ngươi - hỡi Thiên Sứ - hỏi đám người thờ đa thần phủ nhận: Ai đã tạo ra các tầng trời và ai đã tạo ra trái đất? Thì chắc chắn họ sẽ trả lời Ngươi: Quả thật Đấng Toàn Năng mà không ai có thể vượt trội hơn Ngài, Đấng Toàn Tri biết hết trong tất cả mọi thứ đã tạo ra chúng.
"Dan sungguh jika kamu tanyakan kepada mereka, 'Siapakah yang menciptakan langit dan bumi,' niscaya mereka akan men-jawab, 'Semuanya diciptakan oleh Yang Mahaperkasa lagi Maha Mengetahui.' Yang menjadikan bumi untuk kamu sebagai tempat menetap dan Dia membuat jalan-jalan di atas bumi untuk kamu supaya kamu mendapat petunjuk. Dan Yang menurunkan air dari langit menurut kadar (yang diperlukan) lalu Kami hidupkan dengan air itu negeri yang mati, seperti itulah kamu akan dikeluarkan (dari dalam kubur). Dan Yang menciptakan semua yang berpasang-pasangan dan menjadikan untukmu kapal dan binatang ternak yang kamu tunggangi. Supaya kamu duduk di atas punggungnya kemudian kamu ingat nikmat Rabbmu apabila kamu telah duduk di atasnya; dan supaya kamu mengucapkan, 'Mahasuci Dia yang telah menundukkan semua ini bagi kami padahal sebelumnya kami tidak mampu menguasainya, dan sesungguhnya kami akan kembali kepada Rabb kami'." (Az-Zukhruf: 9-14).
(9) Allah سبحانه وتعالى mengabarkan tentang orang-orang musyrik, bahwa jika engkau bertanya kepada mereka, ﴾ سَأَلۡتَهُم مَّنۡ خَلَقَ ٱلسَّمَٰوَٰتِ وَٱلۡأَرۡضَ لَيَقُولُنَّ ﴿ "Siapakah yang menciptakan langit dan bumi?" Niscaya mereka akan menjawab," hanya Allah سبحانه وتعالى semata, yang tidak ada sekutu bagiNya, ﴾ ٱلۡعَزِيزُ ﴿ "Yang Mahaperkasa," yang semua makhluk tunduk kepada keperkasaanNya, ﴾ ٱلۡعَلِيمُ ﴿ "Lagi Maha Mengetahui" semua masalah-masalah zahir dan batin, permulaan dan akhirnya. Bila mereka mengakui hal itu, lantas mengapa mereka menganggap Allah سبحانه وتعالى memiliki anak, pendamping dan sekutu? Dan bagaimana mereka menyekutukanNya dengan sesuatu yang tidak bisa men-ciptakan, memberi rizki, mematikan, dan menghidupkan?
(10) Selanjutnya Allah سبحانه وتعالى juga menyebutkan berbagai dalil yang menunjukkan kesempurnaan nikmat dan kekuasaanNya dengan apa-apa yang diciptakan untuk hamba-hambaNya, seperti bumi yang dihamparkan dan dijadikan sebagai tempat menetap untuk para hamba yang memungkinkan mereka melakukan apa pun yang diinginkan. ﴾ وَجَعَلَ لَكُمۡ فِيهَا سُبُلٗا ﴿ "Dan Dia membuat jalan-jalan di atas bumi untuk kamu," yaitu, Allah سبحانه وتعالى membuatkan jalan-jalan di antara gunung-gunung, dari jalan itu kalian menembus berbagai wilayah di baliknya, ﴾ لَّعَلَّكُمۡ تَهۡتَدُونَ ﴿ "supaya kamu mendapat petun-juk" kala menempuh perjalanan, agar kalian tidak tersesat dan supaya kalian juga mendapat petunjuk dengan mengambil i'tibar (pelajaran) serta mengingat Allah karenanya.
(11) ﴾ وَٱلَّذِي نَزَّلَ مِنَ ٱلسَّمَآءِ مَآءَۢ بِقَدَرٖ ﴿ "Dan Yang menurunkan air dari langit menurut kadar (yang diperlukan)," tidak lebih dan tidak kurang dan juga sesuatu ukuran yang diperlukan. Tidak kurang sekiranya tidak terdapat manfaat padanya dan tidak lebih sekiranya mem-bahayakan para hamba dan negeri, tapi dengan air itu Allah سبحانه وتعالى menolong para hamba dan menyelamatkan negeri dari kesempitan. Karena itu Allah سبحانه وتعالى berfirman, ﴾ فَأَنشَرۡنَا بِهِۦ بَلۡدَةٗ مَّيۡتٗاۚ ﴿ "Lalu Kami hidupkan dengan air itu negeri yang mati," yakni, Kami menghidupkannya setelah kematiannya. ﴾ كَذَٰلِكَ تُخۡرَجُونَ ﴿ "Seperti itulah kamu akan dike-luarkan (dari dalam kubur)," yakni, sebagaimana Allah سبحانه وتعالى menghidup-kan bumi mati dengan air, seperti itu juga Allah سبحانه وتعالى menghidupkan kembali kalian setelah kalian berada di alam barzakh untuk mem-beri balasan berdasarkan amal perbuatan kalian.
(12) ﴾ وَٱلَّذِي خَلَقَ ٱلۡأَزۡوَٰجَ كُلَّهَا ﴿ "Dan Yang menciptakan semua yang berpasang-pasangan," yaitu seluruh jenis yang tumbuh di bumi dan dari diri kalian serta segala sesuatu yang tidak kalian ketahui seperti waktu malam dan siang, hangat dan dingin, lelaki dan perempuan dan lain sebagainya, ﴾ وَجَعَلَ لَكُم مِّنَ ٱلۡفُلۡكِ ﴿ "dan menjadikan untukmu kapal," yaitu kapal laut dan kendaraan yang kalian tumpangi, ﴾ وَ﴿ "dan," dari ﴾ ٱلۡأَنۡعَٰمِ مَا تَرۡكَبُونَ ﴿ "binatang ternak yang kamu tunggangi."
(13) ﴾ لِتَسۡتَوُۥاْ عَلَىٰ ظُهُورِهِۦ ﴿ "Supaya kamu duduk di atas punggungnya," ini mencakup punggung kapal dan binatang. Artinya, agar kalian tegak di atasnya. ﴾ ثُمَّ تَذۡكُرُواْ نِعۡمَةَ رَبِّكُمۡ إِذَا ٱسۡتَوَيۡتُمۡ عَلَيۡهِ ﴿ "Kemudian kamu ingat nikmat Rabbmu apabila kamu telah duduk di atasnya," dengan menga-kui nikmat Dzat yang menundukkannya dan memujiNya atas hal itu. Karena itu Allah سبحانه وتعالى berfirman, ﴾ وَتَقُولُواْ سُبۡحَٰنَ ٱلَّذِي سَخَّرَ لَنَا هَٰذَا وَمَا كُنَّا لَهُۥ مُقۡرِنِينَ ﴿ "Dan supaya kamu mengucapkan, 'Mahasuci Dia yang telah me-nundukkan semua ini bagi kami padahal sebelumnya kami tidak mampu menguasainya'." Maksudnya, andaikan Allah سبحانه وتعالى tidak menundukkan kapal dan binatang bagi kami, pasti kami tidak kuasa dan mampu atasnya. Tapi karena kelembutan dan kemuliaanNya, Allah سبحانه وتعالى menundukkan dan memudahkan sebab-sebabnya.
Maksud dari semua ini adalah penjelasan bahwa Rabb yang disifati sebagai yang memberi nikmat kepada para hamba itulah Yang berhak disembah, shalat, dan sujud kepadaNya.[87]
Se chiedi, o Messaggero, a questi idolatri rinnegatori: "Chi ha creato i Cieli e chi ha creato la Terra?" Diranno, in risposta alla tua domanda: "Li ha creati il Potente, Colui che non può essere vinto da nessuno, L'Onnisciente".
The Idolators' admission that Allah is the Sole Creator, and Further Evidence of that
Allah says: `If you, O Muhammad, were to ask these idolators who associate others with Allah and worship others besides Him,'
مَّنْ خَلَقَ السَّمَـوَتِ وَالاٌّرْضَ لَيَقُولُنَّ خَلَقَهُنَّ الْعَزِيزُ الْعَلِيمُ
("Who has created the heavens and the earth" They will surely say: "The All-Mighty, the All-Knower created them.") In other words, they will admit that the Creator of all that is Allah Alone, with no partner or associate, yet they still worship others -- idols and false gods -- alongside Him.
الَّذِى جَعَلَ لَكُمُ الاٌّرْضَ مَهْداً
(Who has made for you the earth like a bed,) means, smooth, stable and firm, so that you can travel about in it, and stand on it and sleep and walk about, even though it is created above water, but He has strengthened it with the mountains, lest it should shake.
وَجَعَلَ لَكُمْ فِيهَا سُبُلاً
(and has made for you roads therein,) means, paths between the mountains and the valleys.
لَعَلَّكُمْ تَهْتَدُونَ
(in order that you may find your way.) means, in your journeys from city to city, region to region, land to land.
وَالَّذِى نَزَّلَ مِنَ السَّمَآءِ مَآءً بِقَدَرٍ
(And Who sends down water from the sky in due measure, ) means, according to what is sufficient for your crops, fruits and drinking water for yourselves and your cattle.
فَأَنشَرْنَا بِهِ بَلْدَةً مَّيْتاً
(then We revive a dead land therewith,) means, a barren land, for when the water comes to it, it is stirred (to life), and it swells and puts forth every lovely kind (of growth). By referring to the revival of the earth, Allah draws attention to how He will bring bodies back to life on the Day of Resurrection, after they have been dead.
كَذَلِكَ تُخْرَجُونَ
(and even so you will be brought forth.) Then Allah says:
وَالَّذِى خَلَقَ الأَزْوَجَ كُلَّهَا
(And Who has created all the pairs) meaning, of everything that grows in the earth, all kinds of plants, crops, fruits, flowers, etc., and all different kinds of animals.
وَجَعَلَ لَكُمْ مِّنَ الْفُلْكِ
(and has appointed for you ships) or vessels,
وَالاٌّنْعَـمِ مَا تَرْكَبُونَ
(and cattle on which you ride.) means, He has subjugated them to you and made it easy for you to eat their meat, drink their milk and ride on their backs. Allah says:
لِتَسْتَوُواْ عَلَى ظُهُورِهِ
(In order that you may mount on their backs, ) meaning, sit comfortably and securely,
عَلَى ظُهُورِهِ
(on their backs) means, on the backs of these kinds of animals.
ثُمَّ تَذْكُرُواْ نِعْمَةَ رَبِّكُمْ
(and then may remember the favor of your Lord) means, whereby these animals are subjugated to you.
إِذَا اسْتَوَيْتُمْ عَلَيْهِ وَتَقُولُواْ سُبْحَـنَ الَّذِى سَخَّرَ لَنَا هَـذَا وَمَا كُنَّا لَهُ مُقْرِنِينَ
(when you mount thereon, and say: "Glory to Him Who has subjected this to us, and we could have never had it.") means, if it were not for the fact that Allah has subjugated these things to us, we could never have done this by our own strength.' Ibn `Abbas, Qatadah, As-Suddi and Ibn Zayd said: "We could not have done this ourselves."
وَإِنَّآ إِلَى رَبِّنَا لَمُنقَلِبُونَ
(And verily, to Our Lord we indeed are to return.) means, `We will return to Him after our death, and our ultimate destination is with Him.' In this Ayah, mention of earthly journeys draws attention to the journey of the Hereafter, just as elsewhere, mention of earthly provision draws attention to the importance of ensuring provision for the Hereafter, as Allah says:
وَتَزَوَّدُواْ فَإِنَّ خَيْرَ الزَّادِ التَّقْوَى
(And take a provision (with you) for the journey, but the best provision is the Taqwa) (2:197). And mention of earthly garments is also used to draw attention to the raiment of the Hereafter:
وَرِيشًا وَلِبَاسُ التَّقْوَى ذَلِكَ خَيْرٌ
(and as an adornment; and the raiment of the Taqwa, that is better) (7:26).
-Ey Resul!- Eğer bu yalanlayan müşriklere: "Gökleri ve yeri kim yarattı?" diye sorsan. Onlar bu soruna cevap olarak: "Onları hiç kimsenin kendisine galip gelemeyeceği Azîz/mutlak galip ve her şeyi bilen yaratmıştır." derler
O Messenger! If you ask these idolaters who deny, “Who created the heavens and who created the earth?” they will say in response to your question, The Mighty whom none can overpower, the Knower of everything, created them.
Mensajero, si les preguntas a estos idólatras que se niegan a creer: “¿Quién creó los cielos y la Tierra?”, dirán en respuesta a tu pregunta: “Los creó el Poderoso, a quien nadie puede dominar, el Sabio”.
9- Andolsun ki onlara:“Gökleri ve yeri kim yarattı?” diye sorsan kesinlikle: “Onları Aziz ve Alim (olan Allah) yarattı” derler.
10- (İşte O yaratıcı) yeryüzünü size döşek kılan ve maksatlarınıza ulaşasınız diye de orada sizin için yollar var edendir.
11- Gökten belli bir ölçü ile su indiren O’dur. Nitekim biz, o suyla ölü haldeki bir beldeye hayat veririz. İşte siz de bu şekilde (diriltilip kabirlerinizden) çıkarılacaksınız.
12- Bütün çiftleri yaratan ve sizin için bineceğiniz gemiler ve ehli hayvanlar var eden O’dur.
13- Ki böylece onların sırtlarına/güvertelerine çıkıp kurulasınız, sonra onların üzerine yerleşince de Rabbinizin nimetini hatırlayasınız ve şöyle diyesiniz:“Bunları bize amade kılan (Allah), her türlü eksiklikten münezzehtir. Yoksa bizim bunlara gücümüz yetmezdi.”
14- “Şüphesiz biz, Rabbimize döneceğiz.”
9. Yüce Allah, müşriklerin durmunu haber vererek şöyle buyurmaktadır:“Andolsun ki” sen “onlara: Gökleri ve yeri kim yarattı? diye sorsan kesinlikle: Onları Aziz ve Alim (olan Allah) yarattı, derler.”
Onları tek başına Allah yaratmıştır, bu konuda hiçbir ortağı yoktur. O, Azizdir; bütün mahlukat O’nun izzeti ve kudreti önünde itaat ile boyun eğmiştir. Alimdir; gizli ve açık, ilki ile sonuncusu ile tüm işleri bilendir.
Onlar bunu itiraf edip kabul ettiklerine göre O’nun evladı olduğunu, eşi ve ortağı bulunduğunu nasıl söylerler?
Nasıl olur da O’na, hiçbir şey yaratamayan, rızık veremeyen, öldüremeyen, diriltemeyen varlıkları ortak koşarlar?
10. Daha sonra Yüce Allah, kudretinin ve nimetinin kemaline delil olarak kulları için bir döşek gibi yaydığı, onlara istedikleri her bir işi yapma imkânını verdiği bir yerleşim yeri kıldığı yeryüzünü zikretmekte ve şöyle buyurmaktadır:“(İşte O yaratıcı) yeryüzünü size döşek kılan ve maksatlarınıza ulaşasınız diye de orada sizin için yollar var edendir.” Birbirine bitişik sıra dağlar arasında dağların ötesindeki bölgelere gidebileceğiniz şekilde geçitler yaratmıştır. Tâ ki o yollarda yürüyüp kaybolmayasınız ve aynı şekilde bunlardan ibret alıp gerekli öğütleri çıkartarak doğru yolu bulasınız.
11. “Gökten belli bir ölçü ile su indiren O’dur.” Bu ölçü, değişmez; ne artar ne eksilir. Aynı şekilde o, tam kulların ihtiyacını karşılayacak kadardır. Öyle ki o, fayda sağlamayacak kadar az da değildir; kullara ve topraklara zararlı olacak kadar çok da değildir.
Aksine Yüce Allah, bu su ile kullarının imdadına yetişir, beldeleri darlık ve sıkıntıdan kurtarır. Bundan dolayı:“Nitekim biz, o suyla ölü haldeki bir beldeye hayat veririz”yani ölümünden sonra diriltiriz, buyurmaktadır.“İşte siz de bu şekilde (diriltilip kabirlerinizden) çıkarılacaksınız.” O hareketsiz ve ölü araziyi su ile canlandırdığı gibi, sizi de Berzahtaki sürenizi tamamladıktan sonra, amellerinizin karşılığını vermek üzere böylece diriltecektir.
12. “Bütün çiftleri” gerek yerden bitenlerde gerek sizin kendisinizde gerekse de daha sizin bilmediğiniz nice şeylerde; gece, gündüz, sıcak, soğuk, erkek, dişi vb. tüm varlık türlerini “yaratan ve sizin için bineceğiniz gemiler” rüzgarla çalışan yelkenliler olsun, buharlı gemiler olsun denizde yol alan araçlar “ve ehli hayvanlar var eden O’dur.”
13. “Ki böylece onların sırtlarına/güvertelerine çıkıp kurulasınız.” Bu buyrukla hem hayvanların sırtları hem de gemilerin sırtı kastetmektedir. Yani onlar üzerine yerleşesiniz, “sonra onların üzerine yerleşince de Rabbinizin nimetini” bu nimetleri size ihsan edenin nimetini itiraf edip “hatırlayasınız” ve böylelikle O’na övgülerde bulunasınız “ve şöyle diyesiniz: Bunları bize amade kılan (Allah), her türlü eksiklikten münezzehtir. Yoksa bizim bunlara gücümüz yetmezdi.”
Yani O, bizlere gemileri ve davarları amade kılmamış olsaydı, biz bunlara güç yetiremezdik. Ancak Yüce Allah, lütuf ve keremi ile bunları bize amade kılmış, boyun eğdirmiş ve onları elde etmenin yollarını kolaylaştırmıştır. Bundan maksat, Yüce Allah’ın sözünü ettiği nimetleri kullarına ihsan etmek sıfatına sahip olan o yüce Rabbin, ibadete yegane hak sahibi olduğunu, yalnız O’na boyun bükülüp yalnızca O’na secde edilmesi gerektiğini beyan etmektir.
[14. “Şüphesiz biz, Rabbimize döneceğiz.” Yine şöyle de diyesiniz: Şüphe yok ki bizler, ölümümüzden sonra Rabbimize dönecek, O’nun huzuruna varacağız.][19]
Talagang kung nagtanong ka, O Sugo, sa mga tagapagtambal na tagapagpasinungaling na ito kung sino ang lumikha ng mga langit at kung sino ang lumikha ng lupa ay talagang magsasabi nga sila, bilang sagot sa tanong, mo na lumikha ng mga ito ang Makapangyarihan na walang nakadadaig sa Kanya na isa man, ang Maalam sa bawat bagay.
Onaj Koji vam je Zemlju pripremio kako biste po njoj mogli hodati i po njoj, u brdima i dolinama, puteve načinio, s ciljem da idete pravim putem i da znate gdje se trebate usmjeriti.
Allah là Đấng đã thiết kế trái đất bằng phẳng cho các ngươi để các ngươi dễ dàng dẫm chân bước trên đó, và Ngài vạch cho các ngươi những con đường men theo truyền núi và các thung lũng. Hy vọng các ngươi được hướng dẫn trong hành trình của các ngươi.
Dialah Allah yang menghamparkan bumi untuk kalian, lalu Dia menjadikannya sebagai tempat yang bisa kalian injak dengan kaki kalian dan membuatkan bagi kalian jalan-jalan di gunung dan lembah dengan harapan agar kalian mendapat petunjuk dalam perjalanan kalian.
Allah is the One who made the earth for you stable and firm. He made for you in it paths in its mountains and valleys, in the hope that you will be guided by them in your travel.
Allah vous a donné la Terre comme berceau et en a fait pour vous un support que vous foulez de vos pieds. Il y traça pour vous des sentiers dans ses montagnes et ses vallées afin que vous parveniez à destination lorsque vous vous déplacez.
Allāh, Colui che ha esteso per voi la terra e l'ha resa per voi un suolo che percorrete con i vostri piedi, e che vi ha asservito sentieri nelle montagne e nelle valli in modo che possiate orientarvi nel vostro cammino.
Si Allāh ay ang pumatag para sa inyo ng lupa kaya gumawa Siya nito para sa inyo bilang naapakan na inaapakan ng mga paa ninyo at gumawa Siya para sa inyo rito ng mga daan sa mga bundok nito at mga lambak nito, sa pag-asang magabayan kayo sa pamamagitan ng mga iyon sa paghayo ninyo.
Commentary
جَعَلَ لَكُمُ الْأَرْضَ مَهْدًا (has made the earth a cradle for you - 10) meaning that the comfort provided by the earth is that of a cradle; its apparent look of being a plain floor does not negate its being spherical.
Al-lah es Quien hizo la Tierra firme y estable para que la habiten. Creó los caminos en las montañas y valles, con la esperanza de que sean guiados por ellos en sus viajes.
Sizin için yeri düzenleyip hazırlayan ve ayaklarınızla basacağınız hale getiren ve sizlerin onun üzerinde doğru yolu bulmanız için dağlarında ve vadilerinde yollar yaratan Yüce Allah'tır.
[Si Allāh ay] ang nagbaba mula sa langit ng tubig ayon sa isang sukat na sasapat sa inyo at sasapat sa mga hayop ninyo at mga pananim ninyo kaya nagbigay-buhay sa pamamagitan nito sa isang bayang tuyot na walang halaman doon. Kung paanong pagbibigay-buhay ni Allāh sa lupang tuyot na iyon sa pamamagitan ng halaman, magbibigay-buhay Siya sa inyo sa pagkabuhay na muli.
Dia pula yang menurunkan air dari langit dengan kadar yang cukup bagi kalian, bagi hewan ternak kalian, dan bagi tanaman-tanaman kalian, lalu dengannya Kami menghidupkan kembali negeri tandus yang tidak ditumbuhi tanaman. Sebagaimana Allah menghidupkan tanah yang tandus tersebut dengan tumbuh-tumbuhan, Dia juga akan menghidupkan kalian untuk dibangkitkan.
Và Ngài đã ban nước mưa từ trên trời xuống theo định lượng vừa đủ dùng cho các ngươi, và vừa đủ dùng cho những vật nuôi và các cánh đồng của các ngươi. Rồi TA đã làm sống lại vùng đất khô cằn mà cây cối không thể sinh sống nổi, và tương tự như việc TA đã làm sống lại vùng đất khô cằn đó bằng nhiều thảo mộc, TA cũng sẽ làm các ngươi sống lại sau khi đã chết.
Colui che ha fatto scendere sufficiente pioggia dal cielo, che vi è sufficiente, il vostro bestiame, e la vostra vegetazione. Abbiamo ravvivato con essa un paese arido privo di vegetazione; così come Allāh ha ravvivato quella terra arida priva di vegetazione, Egli vi riporta in vita.
Il est aussi Celui qui fait descendre sur vous du Ciel une eau en quantité suffisante pour vous, vos bêtes et vos cultures. C’est par cette eau que Nous faisons vivre une contrée aride, dépourvue de plantes. Tout comme Allah fait revivre cette terre en la couvrant de végétation, Il vous fera revivre en vue de la Ressuscitation.
Él es el que hace descender agua de los cielos en tal proporción que les sea suficiente a ustedes, a sus animales y a sus cultivos, y luego revive con ella una tierra estéril en la que no hay vegetación. Así como Al-lah revive esa tierra estéril con vegetación, los revivirá con la resurrección.
Sizler için ve hayvanlarınıza ve ekinlerinize yetecek ölçüde gökten suyu indiren O'dur. Biz, kupkuru olup içinde hiçbir bitki bulunmayan memlekete hayat verdik. İşte Allah, o kupkuru yeri bitkilerle dirilttiği gibi sizi de tekrar öldükten sonra böyle diriltir.
Onaj Koji s neba s mjerom spušta vodu, i to onoliko koliko je dovoljno za vas, vašu stoku i usjeve. Mi pomoću nje u život vraćamo
mrtve predjele na kojim nema bilja. Kao što Allah oživljava mrtvu zemlju, tako ćete i vi biti iz grobova izvedeni i oživljeni.
The one who sends down water from the heavens in proportion to what suffices you, your animals and crops, then revives with it a barren land in which there is no growth. Just as Allah revives that barren land with growth, He will revive you for the resurrection.
[Si Allāh ay] ang lumikha sa mga magkapares sa kalahatan ng mga ito, gaya ng gabi at maghapon, lalaki at babae, at iba pa sa mga ito, at gumawa para sa inyo ng mga daong at mga hayupan na sinasakyan ninyo sa mga paglalakbay ninyo sapagkat sumasakay kayo sa mga daong sa dagat at sumasakay kayo sa mga hayupan ninyo sa katihan.
Và Ngài đã tạo hóa tất cả mọi thứ theo từng cặp, như ban đêm và ban ngày, giống đực và giống cái, và những thứ khác. Và Ngài đã tạo ra cho các ngươi những chiếc thuyền buồm và những con vật nuôi để các ngươi sử dụng hay cưỡi chúng trong các chuyến đi của các ngươi, rồi các ngươi láy những chiếc thuyền trên biển cả cũng như cưỡi những con vật trên mặt đất.
وَجَعَلَ لَكُم مِّنَ الْفُلْكِ وَالْأَنْعَامِ مَا تَرْكَبُونَ (and has made for you the boats and the cattle that you ride, - 12). There are two kinds of means of transport employed by man - one those vehicles which are made by man himself, and two the animals in whose creation human effort is not involved at all. 'Boats' include all kinds of man-made vehicles, and 'cattle' include all the animals used for riding. Both these means of transport are great blessings of Allah Ta’ ala. That cattle are Allah's great blessings is obvious, because despite their being many times stronger than man, Allah Almighty has made them so submissive to him that even a child leads them to wherever he wants through a hatter or mor-string. Similarly the man made vehicles, right from the bicycles to the aeroplanes and the space-crafts are also great blessings of Allah Almighty, because they are, though, made by man apparently, there is no other than Allah Ta’ ala who has provided man with ability and techniques to manufacture them? Allah Almighty, the All-Powerful is the One Who has endowed the human intellect with the power that moulds iron like wax. And besides, all the raw materials used in their manufacturing and their properties are direct creations of Allah Almighty.
Onaj Koji stvara stvorenja svake vrste, poput noći dana, muška i ženska i dr., i daje vam lađe i stoku da na njima putujete. Lađama putujete morem, a stoku koristite za putovanje kopnom.
In every period, the majority of people have admitted, that the Creator and Lord of the Universe is God, and that it is He who has provided them with the wherewithal for the sustenance of life. To bring the Universe into existence and to make every provision for life on the earth are such gigantic tasks that it is impossible to attribute their undertaking to anyone except the one and only God. This assertion calls for man to devote his attention to God above all; his life should be a God-oriented life. But man sets himself other goals; he places entities other than God at the centre of his attention. Almighty God has revealed the realities through His prophets. In addition to that, He has created the world in such a way that it has become the practical illustration, or analogy of hidden realities. For instance, it is a fact that human beings will be resurrected after death—a fact shown at the level of vegetation again and again. It is seen by man every year that the land becomes dry and dead. Then there are rains and the land is again covered with lush greenery. This phenomenon points to the fact that man will be brought to life again after death. Another special feature of the present world is that it is most wonderfully favourable to human existence. Everything here has been created in such a way that it can be used by man for his own purposes as he wishes. This blessing demands that a feeling of gratitude should develop in man. Whenever he happens to use anything in God’s world, he should spontaneously bow his head before God and words of acknowledgement and prayer should fall from his lips.
Dia juga yang menciptakan segala sesuatu berpasang-pasangan, seperti malam dan siang, laki-laki dan perempuan, dan sebagainya dan Dia menjadikan bagi kalian kapal-kapal dan binatang ternak untuk kalian tunggangi dalam perjalanan kalian, sehingga kalian menaiki kapal di lautan dan menunggangi hewan ternak di daratan.
Al-lah es Quien ha creado las parejas, como la noche y el día, el hombre y la mujer, y les ha facilitado los barcos y los ganados sobre los que montan en sus viajes; viajan en los barcos sobre el mar y montan los animales sobre la tierra.
Il est aussi Celui qui a créé tout sous forme de couple: la nuit et le jour, le mâle et la femelle, etc… De plus, Il a mis à votre disposition les bateaux et les bêtes que vous montez lors de vos voyages: les bateaux en mer et les bêtes sur terre.
And He has made ships and livestock for you which you ride on your travels; boarding the ships over the sea and mounting the livestock over land.
Yüce Allah, bütün mahlukatın sınıflarını ve türlerini, gece ve gündüzü, erkek ve dişi ile diğerlerini de yaratandır. Sizin için yolculuklarınızda bineceğiniz gemilerden ve hayvanlardan bineceğiniz şeyleri var edendir. Gemilere denizde ve hayvanlara da karada binersiniz.
Ed Egli è Colui che ha creato le cose più varie, come la notte, il giorno, il maschio, la femmina e altro, e che vi ha asservito le navi e il bestiame per essere trasportati nei vostri viaggi: salite sulle navi nel mare e montate il bestiame sulla terra.
Al-lah creó todo eso para ustedes para que, cuando se acomoden sobre sus monturas durante sus viajes, recuerden la bendición de su Señor sobre ustedes en sus corazones, ya que facilitó que puedan montarlas, y entonces digan con sus palabras: “Santo y divino es Quien hizo que estas monturas fueran serviles para nosotros. Nosotros las controlamos, aunque no habríamos podido hacerlo si no hubiera sido porque Él lo ha facilitado para nosotros”.
Ngài đã chế ngự tất cả những thứ đó cho các ngươi. Hy vọng khi các ngươi ngồi được trên lưng chúng trong các chuyến đi xa, thì sau đó các ngươi nhớ đến ân huệ của Thượng Đế của các ngươi, Ngài đã chế ngự cho các ngươi an toàn trên lưng của chúng, rồi các ngươi nói bằng chính lưỡi của mình: Thật quang vinh và thiêng liêng thay Đấng đã ban cho và đã thuần phục cho bầy tôi những con vật này rồi cho bầy tôi được kiểm soát chúng, và bầy tôi đã không thể chế ngự được chúng nếu Allah không chế ngự dùm.
Yüce Allah bütün binek ve taşıma araçlarının hepsini yarattı ve sizin yolculuklarınızda onların sırtlarına binmeniz, sonra üzerine yerleştiğiniz zaman Rabbinizin nimetini anıp dillerinizle şöyle söylemeniz için kolay hale getirdi: "Bizlere bu bineği hazır hale getirip hizmetimize veren ve ona istediğimiz gibi yönetmemizi hazırlayan ve kolaylaştıran Allah'ı tespih ve tenzih ederiz. Yüce Allah bunları emrimize vermemiş olsaydı, biz ona güç yetirmezdik."
Il a mis à votre disposition tout cela afin que, lorsque vous vous installiez sur le dos des bêtes que vous montez durant vos voyages, vous évoquiez peut-être le bienfait de votre Seigneur à ce moment-là et vous disiez: Qu’Allah soit élevé et sanctifié, Celui qui a mis à notre disposition cette monture que Nous dominons et que Nous n’aurions pas été capables de dominer s’Il ne les avait pas mises à notre disposition.
He had created for you all that, in the hope that you settle yourselves on the backs of your mounts during your travels and then remember the blessing of your Lord over you in your hearts, in that He has made them subservient to you when you mount them, saying with your tongues: “The being who made these mounts subservient for us is pure and glorified. We control them, whilst we would not have been able to do so if it had not been for His making them subservient to us.”
Allah menciptakan itu semua dengan harapan kalian dapat stabil di atas punggung hewan yang kalian tunggangi di dalam safar kalian, lalu kalian mengingat di hati kalian nikmat Tuhan terhadap diri kalian yang telah menundukkannya untuk kalian saat kalian telah mantap di atas punggungnya dan kalian mengucap dengan lisan-lisan kalian, “Mahasuci dan Mahamulia Tuhan yang telah menundukkan tunggangan ini bagi kami sehingga kami mampu menguasainya, padahal sebelumnya kami tidak mampu melakukannya kalaulah Allah tidak menundukkannya.”
Vi ha asservito tutto ciò affinché possiate accomodarvi sui loro dorsi e montare su di essi nei vostri viaggi; dopodiché, siate grati per le grazie del vostro Dio, poiché ve li ha asserviti, quando salite su di essi, e dite con le vostre lingue: "Gloria ad Allāh, esaltato al di sopra di ogni cosa, Colui che ci ha asservito questi mezzi, dandoci la possibilità di comandarli; non avremmo potuto farlo se Allāh non ce li avesse asserviti".
Sve vam je to Allah dao, kako biste se smjestili na palubama i leđima tokom putovanja, a zatim da spomenete Allahovu blagodat jer vam je to potčinio i da svojim jezicima kažete: Neka je uzvišen Onaj koji nam je potčinio ovu jahalicu kojom upravljano. Mi ne bismo mogli to da činimo da je Allah nije potčinio.
Ginawa Niya para sa inyo iyon sa kabuuan niyon, sa pag-asang lumulan kayo sa mga likod ng sinasakyan ninyo kabilang sa mga ito sa mga paglalakbay ninyo, pagkatapos makaalaala kayo sa biyaya ng Panginoon ninyo sa pamamagitan ng pagpapasilbi sa mga ito para sa inyo kapag nakalulan na kayo sa mga likod ng mga ito, at magsabi kayo sa pamamagitan ng mga dila ninyo: "Nagpawalang-kapintasan Siya at nagpakabanal Siya na naglaan at nagpaamo para sa amin ng sinasakyang ito kaya nakapagyayari kami rito samantalang kami rito ay hindi mga makakakaya kung hindi dahil sa pagpapasilbi ni Allāh nito [sa amin].
ثُمَّ تَذْكُرُوا نِعْمَةَ رَبِّكُمْ (then recall the favour of your Lord - 13). This tells us that a sensible and alert person should not display negligence, carelessness or his need-free of the divine help while enjoying the blessings of the Actual Benefactor, rather he should acknowledge that it is a reward from Allah Almighty, obliging him to be grateful and to display his impotence and humility. Actually this is the difference between an infidel and a Mu'min that an infidel uses the good things of this world carelessly and negligently, while the Mu'min congnizant of the blessings of Allah bows his head to Allah Almighty in humility. It is for this reason that the Qur'an and hadith have taught supplications for patience, steadfastness and gratefulness, and if anyone makes a habit of supplicating those prayers in his daily life while getting up, sitting down, walking about, etc., then all his (or hers) permissible activities turn into acts of worship. These supplications are collected by ` Allamah Ibn-ul-Jazri in his book Al-Hisn-ul-Hasin, and Maulana Thanawi in Munajat-e-Maqbul.
Supplications of a traveler
سُبْحَانَ الَّذِي سَخَّرَ لَنَا هَـٰذَا (Pure is the One who has subjugated this for us - 13). These words of supplication are to be said when mounting a transport. This was the practice of the Holy Prophet ﷺ according to many narrations. The mustahab (preferable) way to ride a transport, as stated by Sayyidna ` Ali ؓ ، is to say بِسْمِ اللَّـهِ :'Bismillah' (With the name of Allah) when one is putting the first foot on the animal or the vehicle, and after one has set himself or herself on the transport, one should say الْحَمْدُ لِلَّـهِ Alhamdulillah' (All praise belongs to Allah), and then one should say the words mentioned in this verse from سُبْحَانَ الَّذِي سَخَّرَ لَنَا هَـٰذَا وَمَا كُنَّا لَهُ مُقْرِنِينَ وَإِنَّا إِلَىٰ رَبِّنَا لَمُنقَلِبُونَ (Qurtubi). Moreover according to some reports, the Holy Prophet ﷺ ، after saying these words, used to supplicate in the following words also:
اَللَّھُمَّ اَنتَ الصَّاحِبُ فِی السَّفَرِ وَ الخلِیفَۃُ فِی الاَھلِ وَالمالِ اَللَّھُمَّ اِنِّی اَعُوذُبِکَ مَن وَّعثَآءِ السَّفَرِ وَ کَآا ؓ بَۃِ المُنقَلَبِ ، وَالحَورِ بعدَ الکَورِ وَ سُوءِ المَنظَر فِی الاَھلِ وَالمَالِ ۔
"0 Allah, you are my companion in the journey, and my substitute for my family. 0 Allah, I seek your refuge from the sufferings of the journey, and from coming back in a sad situation, and from a bad state of being after a good one, and from a bad scenario appearing to me about my family and my belongings."
According to one narration, the following words are added to the above supplication,
اللَّھُمَّ لَٓا اِلٰہَ اِلَّا اَنتِ ، ظَلَمتُ نَفسِی فاغفِر لِی اِنَّہُ لَا یَغفِرُ الذُّنُوبَ اِلَّا اَنتَ
0 Allah, there is no god but You. I have done wrong to myself; so forgive me. Surely, no one can forgive the sins, but You alone. (Qurtubi)
وَمَا كُنَّا لَهُ مُقْرِنِينَ (and we were not able to have control over it - 13). This statement is as true for mechanical means of transport as for cattle and animals, because if Allah Ta’ ala had not created their raw materials, or had not endowed them with their particular properties, or had not endowed the human intellect with capability to discover those properties, even the whole universe, acting together in unison, could not have produced these vehicles.
E, in verità, torneremo solo al nostro Dio, dopo la nostra morte, per il Rendiconto e la Retribuzione.
Nakon smrti vratit ćemo se samo Njemu, kako bi račun polagali.
“And indeed, we are definitely going to return to our Lord alone for accountability and requital.”
Ölümden sonra şüphesiz biz, hesaba çekilmek ve karşılık bulmak için bir olan Rabbimize döneceğiz.
Tunay na kami sa Panginoon namin lamang ay talagang mga babalik matapos ng kamatayan namin para sa pagtutuos at pagganti."
C’est vers notre Seigneur Seul que Nous retournerons après notre mort afin de rendre des comptes et être rétribués.
“Vamos a regresar a nuestro Señor para rendir cuentas y recibir lo que merecemos”.
وَإِنَّا إِلَىٰ رَبِّنَا لَمُنقَلِبُونَ (and of course, towards our Lord we have to return - 14). These words teach us that every time a man embarks on a journey, he should think of his last arduous journey to the Hereafter also, which one has to undertake in all circumstances; - and the only way to make it easy is to have a vehicle of good deeds.
Sesungguhnya hanya kepada Allahlah kami akan kembali setelah kematian kami untuk perhitungan dan pembalasan amalan.
Và chắc chắn chúng tôi sẽ trở về gặp Ngài duy nhất Thượng Đế của bầy tôi sau khi bầy tôi đã chết để nhận lấy sự xét xử và thưởng phạt.
Gli idolatri insinuano che alcune creature siano prole del Creatore, gloria Sua, quando dicono: "Gli angeli sono le figlie di Allāh". In verità, l'uomo che dice cose simili è estremamente miscredente e in perdizione.
Les polythéistes prétendent que certaines créatures ont été engendrées par le Créateur lorsqu’ils disent: Les anges sont les filles d’Allah. L’être humain qui dit de telles paroles est ingrat, manifestement mécréant et égaré.
Và những kẻ thờ đa thần tuyên bố rằng một số tạo vật là con cái của Đấng Tạo Hóa, khi họ bảo: Các thiên thần là con gái của Allah, quả thật người nào nói những lời nói như vậy thì họ thật vong ân khi đã kết hợp giữa sự phủ nhận và lầm lạc
15- Onlar, kullarından kimisini O’nun bir parçası saydılar. Gerçekten insan apaçık bir nankördür.
16- Demek O, yarattıkları içinden kızları (evlat) edindi de size ayrıcalık tanıyarak oğulları size ayırdı, öyle mi?
17- Halbuki onlardan biri, Rahman’a isnat ettiği o (kız çocuğu) ile müjdelenince yüzü simsiyah kesilir de içi gam ve kederle dolar.
18- Zinet içinde yetiştirilen ve tartışma sırasında meramını ifade edemeyen (kızları) mı (ona yakıştırıyorlar)?
19- Onlar, Allah’ın kulları olan melekleri de dişi saydılar. Onların yaratılışlarına şahit mi olmuşlar? Onların bu şahitlkleri yazılacak ve (ondan dolayı) sorgulanacaklardır.
20- Yine onlar dediler ki:“Eğer Rahman dileseydi biz, o (putlara) ibadet etmezdik.” Onların bu hususta hiçbir bilgileri yoktur. Onlar, ancak asılsız zanlarda bulunuyorlar.
21- Yoksa Biz onlara bu (Kur'ân’dan) önce bir kitap vermişiz de onlar (bu konuda) ona mı dayanıyorlar?
22- Hayır, aksine onlar:“Biz, atalarımızı bir din üzere bulduk ve şüphesiz biz onların izinden gitmekteyiz” derler.
23- Senden önce hangi şehre bir uyarıcı gönderdi isek mutlaka oranın refah içinde şımarmış elebaşları da aynı bu şekilde:“Biz atalarımızı bir din üzere bulduk ve şüphesiz biz, onların izine uymaktayız” demişlerdir.
24- (O uyarıcı onlara:)“Ben size, atalarınızı üzerinde bulduğunuz dinden daha doğrusunu getirmiş olsam da mı (onlara uyacaksınız)?” dediğinde onlar: “Şüphesiz biz, sizinle gönderilen şeyleri inkâr ediyoruz” dediler.
25- Biz de onlardan intikam aldık. Yalanlayanların âkıbetlerinin nasıl olduğuna bir bak!
15. Yüce Allah, kendisine evlat isnad eden müşriklerin söyledikleri çirkin sözleri haber vermektedir. Oysa O tektir, Sameddir, eş de edinmemiştir, evlat da. Hiç kimse de O’na denk değildir. Onların bu iddiaları birkaç bakımdan batıldır:
1. Evvela bütün mahlukat O’nun kullarıdır. Kul olmak ise evlat olmaya aykırıdır.
2. Evlat, babasından bir parçadır. Yüce Allah ise yarattıklarından ayrıdır. Sıfatlarında ve niteliklerinde onlardan tamamı ile farklıdır. Evlat babasının bir parçası olduğundan dolayı Yüce Allah’ın evladının olması imkânsızdır.
16. 3. Onlar meleklerin Allah’ın kızları olduğunu iddia ederler. Bilindiği gibi kızlar, erkeklerden daha zayıftır. O halde Allah nasıl kızları kendine alır da erkek çocukları onlara tahsis eder ve bu konuda onlara üstünlük verir? Zira o takdirde onlar bu hususta Allah’tan daha üstün olurlar! Yüce Allah ise bundan çok yüce ve münezzehtir.
17. 4. Onların Allah’a nispet ettikleri tür olan kızlar, onlara göre çocuklar içinde en düşük ve kendilerince en hoşlanılmayanıdır. O kadar ki onlar, kız çocuklarından tiksindiklerinden dolayı:“onlardan biri, Rahman’a isnat ettiği o (kız çocuğu) ile müjdelenince yüzü simsiyah kesilir de içi gam ve kederle dolar.” Bu ise onun, böyle bir evladı istemediğinden, ondan hoşlanmadığından ve ondan nefret ettiğinden dolayıdır. Peki, hoşlanmadıkları şeyi nasıl olur da Allah’a nispet eder ve yakıştırırlar?
18. 5. Kızlar; hem vasıf hem de konuşma ve meramını ifade etme itibariyle daha eksik bir konumdadırlar. Bundan dolayı Yüce Allah: Güzelliğinin tamamlanması için kendi dışında kalan harici şeylerle güzelleştirilmek sureti ile “zinet içinde yetiştirilen ve” kişinin söyleyeceği sözü açıklamasını gerektiren “tartışma sırasında meramını ifade edemeyen” delillerini açıklayamayan ve içindeki maksatları dile getiremeyenleri “mi” Allah’a nispet ediyorlar? Bu nasıl olur?
19. 6. Onlar, “Allah’ın kulları olan melekleri de dişi saydılar.” Allah’ın mukarreb/yakınlaştırılmış kulları olan meleklere karşı küstahça bir iddiada bulunarak onları ubûdiyet/kulluk ve Allah’ın önünde boyun bükme mertebesinden, Allah’ın özelliklerinden birisinde O’na ortak olma mertebesine yükselttiler. Daha sonra da onları erkeklik mertebesinden dişilik mertebesine indirdiler. Kendisi hakkında yalan iddialarda bulunarak peygamberlerine karşı inatlaşanların çelişkilerini açıkça ortaya koyan Allah’ın şanı ne yücedir?
7. Yüce Allah, onların melekleri yaratmasına tanık olmadıklarını belirterek onların görüşlerini reddetmektedir. Peki, hakkında hiçbir bilgilei olmadığı herkes tarafından bilinen bir hususta nasıl böyle konuşabiliyorlar? Böyle bir tanıklıkta bulunduklarından dolayı mutlaka sorgulanacaklardır ve bu tanıklık aleyhlerine yazılacak, bundan dolayı da cezalandırılacaklardır.
20. Yüce Allah’ın:“Yine dediler ki: Eğer Rahman dileseydi biz, onlara ibadet etmezdik.” buyruğuna gelince: Onlar, bu sözleri ile meleklere ibadet etmelerine Allah’ın dilemesini delil göstermişlerdir.
Müşrikler hep böyle bir delile başvuragelmişlerdir. Ancak bu, hem aklen hem de dinen tamamiyle geçersiz bir delildir. Aklı başında olan hiç kimse, kaderi delil göstermeyi kabul etmez. Herhangi bir konuda böyle bir yol izleyecek olsa da bu konuda ayağını sağlam bir şekilde yere basamaz, sürekli bunu devam ettiremez.
Dinen de Yüce Allah, böyle bir şeyi delil göstermeyi batıl saymış ve böyle bir delil getirmeyi yalnızca kendisine ortak koşanların ve peygamberlerini yalanlayanların sözü olarak bize nakletmiştir. Şanı Yüce Allah, kullara karşı delili ortaya koymuştur ve geriye hiçbir kimsenin O’na karşı getirecekleri hiçbir delil ve bahaneleri kalmamıştır. Bundan dolayı burada Yüce Allah, şöyle buyurmaktadır:“Onların bu hususta hiçbir bilgileri yoktur. Onlar, ancak asılsız zanlarda bulunuyorlar.” Hiçbir delili olmayan bir tahminlerde bulunuyor ve gelişigüzel iddialar ortaya atıyorlar.
21. Daha sonra Yüce Allah, şöyle buyurmaktadır:“Yoksa Biz onlara bu (Kur'ân’dan) önce bir kitap vermişiz de onlar (bu konuda) ona mı dayanıyorlar?” Bu kitap mı onlara davranışlarının yerinde olduğunu, sözlerinin doğru olduğunu haber vermektedir? Durum hiç de öyle değildir. Zira Yüce Allah, Muhammed sallallahu aleyhi ve sellem’i onlara korkutucu ve uyarıcı olmak üzere göndermiştir ve onlara ondan başka herhangi bir uyarıcı da gelmemiştir. Yani onların, iddialarına ne aklî ne de naklî bir delilleri vardır. Her iki türden delil de olmadığına göre geriye batıldan başka bir şey kalmıyor.
22. Evet, onların bu konuda delil diye ileri sürdükleri oldukça çok cılız bir dayanakları vardır. O da kâfir olan sapık atalarını taklit etmeleridir. Atalarını taklit etmelerini ileri sürerek peygamberlerin davetini terk etmektedirler. Bundan dolayı Yüce Allah, burada şöyle buyurmaktadır:“Hayır, aksine onlar: “Biz, atalarımızı bir din üzere bulduk ve şüphesiz biz onların izinden gitmekteyiz” Yani bundan dolayı biz, Muhammed sallallahu aleyhi ve sellem’in getirdiğine uymayız “derler”
23. “Senden önce hangi şehre bir uyarıcı gönderdi isek mutlaka oranın refah içinde şımarmış elebaşları” yani nimetlere dalıp gitmiş, dünyalığın azdırdığı, malların gaflete düşürdüğü ve hakka karşı büyüklük taslayan ileri gelenler “aynı bu şekilde: “Biz atalarımızı bir din üzere bulduk ve şüphesiz biz, onların izine uymaktayız” demişlerdir.” Yani bunların bu sözleri söylemeleri, yeni ve görülmedik bir şey değildir. Bu sözleri ilk söyleyenler de bunlar değildir.
Bu, sapık müşriklerin, sapık atalarını taklit ederek bunu delil diye ileri sürmelerinden maksatları, hakka ve hidâyete uymak değildir. Bu, katıksız bir taassup olup kasıtları, izlemekte oldukları bâtılı desteklemektir. Bundan dolayı her bir peygamber, bu batıl ve geçersiz gerekçe ile karşılarına çıkanlara şöyle demişlerdir:
24. “Ben size, atalarınızı üzerinde bulduğunuz dinden daha doğrusunu getirmiş olsam da mı (onlara uyacaksınız)?” hidâyete ulaşmak için bana uymayacak mısınız? “dediğinde onlar: Şüphesiz biz, sizinle gönderilen şeyleri inkâr ediyoruz, dediler.” Böylelikle onların hakka ve hidâyete tâbi olmak istemedikleri, asıl maksatlarının batılın ve hevânın ardından gitmek olduğu anlaşılmaktadır.
25. “Biz de” onlar, bu batıl şüphelerine dayanarak hakkı yalanlayıp reddettikleri için “onlardan intikam aldık. Yalanlayanların âkıbetlerinin nasıl olduğuna bir bak!” O halde bunlar, yalanlamalarını sürdürmekten sakınsınlar. Yoksa öncekilerin başına gelenlerin bir benzeri onların başına da gelir.
Los idólatras afirman que algunas de las criaturas son descendientes del Creador (glorificado sea), cuando dicen: “Los ángeles son hijas de Al-lah”. De hecho, el ser humano que hace este tipo de declaraciones es un ingrato que se ha desviado.
Orang-orang musyrik mengklaim bahwa sebagian makhluk itu dilahirkan dari Sang Khalik -Subḥānahu- tatkala mereka berkata, “Para malaikat adalah anak-anak perempuan Allah.” Sesungguhnya orang yang mengucapkan hal ini adalah pembangkang yang jelas kekufuran dan kesesatannya.
Müşrikler her noksanlıktan münezzeh olan Yüce Allah'ın bazı kullarının kendisinden doğduğunu iddia etmişlerdi. Şöyle dediler: "Melekler Allah'ın kızlarıdır." Şüphesiz bunun gibi sözleri söyleyen insan, gerçekten apaçık küfür ve sapıklık içerisindedir.
Condemnation of the Idolators' attribution of Offspring to Allah
Here Allah speaks of the lies and fabrications of the idolators, when they devoted some of their cattle to their false gods and some to Allah, as He described in Surat Al-An`am where He said:
وَجَعَلُواْ لِلَّهِ مِمَّا ذَرَأَ مِنَ الْحَرْثِ وَالاٌّنْعَامِ نَصِيباً فَقَالُواْ هَـذَا لِلَّهِ بِزَعْمِهِمْ وَهَـذَا لِشُرَكَآئِنَا فَمَا كَانَ لِشُرَكَآئِهِمْ فَلاَ يَصِلُ إِلَى اللَّهِ وَمَا كَانَ لِلَّهِ فَهُوَ يَصِلُ إِلَى شُرَكَآئِهِمْ سَآءَ مَا يَحْكُمُونَ
(And they assign to Allah share of the tilth and cattle which He has created, and they say: "This is for Allah" according to their claim, "and this is for our partners." But the share of their partners reaches not Allah, while the share of Allah reaches their partners! Evil is the way they judge!) (6:136). Similarly, out of the two kinds of offspring, sons and daughters, they assigned to Him the worst and least valuable (in their eyes), i.e., daughters, as Allah says:
أَلَكُمُ الذَّكَرُ وَلَهُ الاٍّنثَى - تِلْكَ إِذاً قِسْمَةٌ ضِيزَى
(Is it for you the males and for Him the females That indeed is a division most unfair!) (53:21-22) And Allah says here:
وَجَعَلُواْ لَهُ مِنْ عِبَادِهِ جُزْءًا إِنَّ الإنسَـنَ لَكَفُورٌ مُّبِينٌ
(Yet, they assign to some of His servants a share with Him. Verily, man is indeed a manifest ingrate!) Then He says:
أَمِ اتَّخَذَ مِمَّا يَخْلُقُ بَنَاتٍ وَأَصْفَـكُم بِالْبَنِينَ
(Or has He taken daughters out of what He has created, and He has selected for you sons) This is a denunciation of them in the strongest terms, as He goes on to say:
وَإِذَا بُشِّرَ أَحَدُهُم بِمَا ضَرَبَ لِلرَّحْمَـنِ مَثَلاً ظَلَّ وَجْهُهُ مُسْوَدّاً وَهُوَ كَظِيمٌ
(And if one of them is informed of the news of that which he sets forth as a parable to the Most Gracious, his face becomes dark, and he is filled with grief!) means, if one of these people is given the news that there has been born to him one of those which he attributes to Allah, i.e., a daughter, he hates this news and it depresses and overwhelms him so much that he keeps away from people because he feels so ashamed. Allah says, so how can they dislike that so much and yet they attribute it to Allah
أَوَمَن يُنَشَّأُ فِى الْحِلْيَةِ وَهُوَ فِى الْخِصَامِ غَيْرُ مُبِينٍ
(A creature who is brought up in adornments, and who in dispute cannot make itself clear) means, women are regarded as lacking something, which they make up for with jewelry and adornments from the time of childhood onwards, and when there is a dispute, they cannot speak up and defend themselves clearly, so how can this be attributed to Allah
وَجَعَلُواْ الْمَلَـئِكَةَ الَّذِينَ هُمْ عِبَادُ الرَّحْمَـنِ إِنَـثاً
(And they make females the angels who themselves are servants of the Most Gracious.) means, that is what they believe about them, but Allah denounces them for that and says:
أَشَهِدُواْ خَلْقَهُمْ
(Did they witness their creation) meaning, did they see Allah creating them as females
سَتُكْتَبُ شَهَـدَتُهُمْ
(Their testimony will be recorded,) means, concerning that,
وَيُسْـَلُونَ
(and they will be questioned!) means, about that, on the Day of Resurrection. This is a stern warning and a serious threat.
وَقَالُواْ لَوْ شَآءَ الرَّحْمَـنُ مَا عَبَدْنَـهُمْ
(And they said: "If it had been the will of the Most Gracious, we should not have worshipped them.") means, (they said:) `if Allah had willed, He would have prevented us from worshipping these idols which are images of the angels who are the daughters of Allah; He knows about this and He approves of it.' By saying this, they combined several types of error: First: They attributed offspring to Allah -- exalted and sanctified be He far above that. Second: They claimed that He chose daughters rather than sons, and they made the angels, who are the servants of the Most Gracious, female. Third: They worshipped them with no proof, evidence or permission from Allah. This was based on mere opinion, whims and desires, imitation of their elders and forefathers, and pure ignorance. They used Allah's decree as an excuse, and this reasoning betrayed their ignorance. Fourth: Allah denounced them for this in the strongest terms, for from the time He first sent Messengers and revealed Books, the command was to worship Him Alone with no partner or associate, and it was forbidden to worship anything other than Him. Allah says:
وَلَقَدْ بَعَثْنَا فِى كُلِّ أُمَّةٍ رَّسُولاً أَنِ اعْبُدُواْ اللَّهَ وَاجْتَنِبُواْ الْطَّـغُوتَ فَمِنْهُم مَّنْ هَدَى اللَّهُ وَمِنْهُمْ مَّنْ حَقَّتْ عَلَيْهِ الضَّلَـلَةُ فَسِيرُواْ فِى الاٌّرْضِ فَانظُرُواْ كَيْفَ كَانَ عَـقِبَةُ الْمُكَذِّبِينَ
(And verily, We have sent among every Ummah a Messenger (proclaiming): "Worship Allah, and avoid all false deities." Then of them were some whom Allah guided and of them were some upon whom the straying was justified. So travel through the land and see what was the end of those who denied.) (16:36)
وَاسْئلْ مَنْ أَرْسَلْنَا مِن قَبْلِكَ مِن رُّسُلِنَآ أَجَعَلْنَا مِن دُونِ الرَّحْمَـنِ ءَالِهَةً يُعْبَدُونَ
(And ask those of Our Messengers whom We sent before you: "Did We ever appoint gods to be worshipped besides the Most Gracious") (43:45) And Allah says in this Ayah, after mentioning this argument of theirs:
مَّا لَهُم بِذَلِكَ مِنْ عِلْمٍ
(They have no knowledge whatsoever of that.) meaning, of the truth of what they say and the arguments they put forward.
وَإِنْ هُمْ إِلاَّ يَخْرُصُونَ
(They do nothing but lie!) means, they tell lies and fabricate untruths.
مَّا لَهُم بِذَلِكَ مِنْ عِلْمٍ إِنْ هُمْ إِلاَّ يَخْرُصُونَ
(They have no knowledge whatsoever of that. They do nothing but lie!) Mujahid said, "They do not appreciate the power of Allah."
Naghaka-haka ang mga tagapagtambal na ang ilan sa mga nilikha ay ipinanganganak buhat sa Tagalikha – kaluwalhatian sa Kanya – nang nagsabi silang ang mga anghel ay mga babaing anak ni Allāh. Tunay na ang taong nagsasabi ng tulad ng sabing ito ay talagang isang mapagtangging sumampalataya, na malinaw ang kawalang-pananampalataya at ang pagkaligaw.
وَجَعَلُوا لَهُ مِنْ عِبَادِهِ جُزْءًا (And they have attributed to Him [ that He is composed on parts [ and that too ] out of His slaves...43:15) 'parts' in this verse means 'offspring', because the polytheists used to say that angels are daughters of Allah, and by using the word 'parts' instead of 'offspring' the fallacy of their claim has been pointed out on pure logical ground. The gist of the argument is that had Allah any offspring, that offspring will have been His part, because a son is a part of his father, and it is a rule of logic that an entity that consists of parts is dependent upon its parts for its full existence. This will then necessarily mean that Allah Ta’ ala is also dependent on His offspring, which is obviously impossible, because dependence of any kind, being a negation of the Divine Majesty, is out of question in Allah's case.
Mušrici tvrde da su neka stvorenja nastala od Tvorca, pa su govorili da su meleki Allahove kćerke. Čovjek koji kaže ovake riječi, nezahvalan je, u nevjerstvu i zabludi.
The idolaters claim that some of the creations are the offspring of the Creator (may He be glorified), when they said, “The angels are the daughters of Allah”. Indeed, the human who makes these kind of statements is very ungrateful and deviant.
"Dan mereka menjadikan sebagian dari hamba-hambaNya sebagai bagian dariNya. Sesungguhnya manusia itu benar-benar pengingkar yang nyata (terhadap rahmat Allah). Patutkah Dia mengambil anak perempuan dari yang diciptakan-Nya dan Dia mengkhususkan buat kamu anak laki-laki? Padahal apabila salah seorang di antara mereka diberi kabar gembira dengan apa yang dijadikan sebagai misal bagi Allah Yang Maha Pemurah; jadilah mukanya hitam pekat sedang dia amat menahan sedih. Dan apakah patut (menjadi anak Allah) orang yang dibesarkan dalam keadaan berperhiasan sedang dia tidak dapat memberi alasan yang terang dalam pertengkaran. Dan mereka menjadikan malaikat-malaikat yang mana mereka itu adalah hamba-hamba Allah Yang Maha Pemurah sebagai orang-orang perempuan. Apakah mereka menyak-sikan penciptaan malaikat-malaikat itu? Kelak akan dituliskan persaksian mereka dan mereka akan dimintai pertanggungjawaban. Dan mereka berkata, 'Jikalau Allah Yang Maha Pemurah menghen-daki, tentulah kami tidak menyembah mereka (malaikat).' Mereka tidak mempunyai pengetahuan sedikitpun tentang itu, mereka tidak lain hanyalah menduga-duga belaka. Atau adakah Kami memberikan sebuah kitab kepada mereka sebelum al-Qur`an lalu mereka berpegang dengan kitab itu? Bahkan mereka berkata, 'Se-sungguhnya kami mendapati bapak-bapak kami menganut suatu agama, dan sesungguhnya kami adalah orang-orang yang menda-pat petunjuk dengan (mengikuti) jejak mereka.' Dan demikianlah, Kami tidak mengutus sebelum kamu seorang pemberi peringatan pun dalam suatu negeri, melainkan orang-orang yang hidup mewah di negeri itu berkata, 'Sesungguhnya kami mendapati bapak-bapak kami menganut suatu agama dan sesungguhnya kami adalah pengikut jejak-jejak mereka.' (Rasul itu) berkata, 'Apakah (kamu akan mengikutinya juga) sekalipun aku membawa untukmu (agama) yang lebih (nyata) memberi petunjuk daripada apa yang kamu dapati bapak-bapakmu menganutnya?' Mereka menjawab, 'Se-sungguhnya kami mengingkari agama yang kamu diutus untuk menyampaikannya.' Maka Kami binasakan mereka, maka perha-tikanlah bagaimana kesudahan orang-orang yang mendustakan itu." (Az-Zukhruf: 15-25).
(15) Allah سبحانه وتعالى mengabarkan kejinya perkataan orang-orang musyrik yang menganggap Allah سبحانه وتعالى memiliki anak, padahal Dia-lah Yang Maha Esa, Maha Tunggal dan Tempat bergantung segala sesuatu, yang tidak memiliki pendamping dan tidak juga anak dan tidak ada satu sekutu pun bagiNya. Anggapan tersebut batil dari berbagai segi; pertama, semua makhluk adalah hamba-hambaNya sedangkan ubudiyah itu menafikan memiliki anak. Kedua, anak adalah bagian dari ayah, sedangkan Allah سبحانه وتعالى berbeda dengan makhlukNya dari segi sifat-sifat dan keluhuranNya. Karena itu, mustahil bagi Allah سبحانه وتعالى memiliki anak.
(16) Ketiga, mereka mengira bahwa para malaikat adalah putri-putri Allah سبحانه وتعالى. Dan sudah dimaklumi bahwa perempuan itu adalah yang lebih rendah di antara dua golongan, lantas bagaimana Allah سبحانه وتعالى memiliki anak perempuan sedangkan mereka memilih anak lelaki, serta lebih memuliakan diri mereka dengannya. Artinya, mereka lebih mulia dari Allah سبحانه وتعالى. Mahatinggi Allah سبحانه وتعالى dari hal itu karena kesombongan dan kecongkakan.
(17) Keempat, jenis yang dinasabkan kepada Allah سبحانه وتعالى –yakni, perempuan– adalah jenis yang lebih rendah dan lebih mereka benci, hingga begitu bencinya mereka karena hal itu, ﴾ وَإِذَا بُشِّرَ أَحَدُهُم بِمَا ضَرَبَ لِلرَّحۡمَٰنِ مَثَلٗا ظَلَّ وَجۡهُهُۥ مُسۡوَدّٗا ﴿ "apabila salah seorang di antara mereka diberi kabar gembira dengan apa yang dijadikan sebagai misal bagi Allah Yang Maha Pemurah; jadilah mukanya hitam pekat" dan murka. Lantas bagaimana mereka menjadikan sesuatu yang mereka benci untuk Allah سبحانه وتعالى?
(18) Kelima, golongan wanita memiliki kekurangan dari segi sifat, cara bicara dan penjelasan, karena itu Allah سبحانه وتعالى berfirman, ﴾ أَوَمَن يُنَشَّؤُاْ فِي ٱلۡحِلۡيَةِ ﴿ "Dan apakah patut (menjadi anak Allah), orang yang dibesarkan dalam keadaan berperhiasan," yaitu, diberi perhiasan karena kurang elok, diberi perhiasan dengan sesuatu dari luar, ﴾ وَهُوَ فِي ٱلۡخِصَامِ ﴿ "sedang dia tidak dapat memberi alasan yang terang dalam pertengkaran," yaitu pada saat pertengkaran yang mengharuskan seseorang menampakkan ucapannya, ﴾ غَيۡرُ مُبِينٖ ﴿ "yang tidak nyata," yaitu tidak diperjelas dengan hujjah dan penjelas dari apa yang terdapat dalam benaknya. Lantas bagaimana mereka menisbatkan anak perempuan pada Allah سبحانه وتعالى?
(19) Keenam, mereka ﴾ وَجَعَلُواْ ٱلۡمَلَٰٓئِكَةَ ٱلَّذِينَ هُمۡ عِبَٰدُ ٱلرَّحۡمَٰنِ إِنَٰثًاۚ ﴿ "men-jadikan malaikat-malaikat yang mana mereka itu adalah hamba-hamba Allah Yang Maha Pemurah sebagai orang-orang perempuan," mereka bersikap sembrono terhadap para malaikat, para hamba yang men-dekatkan diri kepada Allah سبحانه وتعالى. Mereka mengangkat mereka dari derajat sebagai hamba dan ketundukan ke tingkat sekutu bagi Allah سبحانه وتعالى dalam sesuatu yang menjadi kekhususanNya serta menurunkan martabat kejantanan para malaikat ke tingkat feminis. Mahasuci Dzat yang menampakkan kerancuan orang yang mendustakanNya dan menentang rasulNya.
Ketujuh, Allah سبحانه وتعالى menolak mereka bahwa mereka tidak me-nyaksikan penciptaan malaikat, lantas bagaimana mereka mem-bicarakan sesuatu yang telah diketahui semua orang bahwa mereka tidak memiliki ilmu? Mereka harus ditanyakan tentang kesaksian ini. Persaksian itu dicatat sebagai dosa atas mereka dan mereka akan disiksa karenanya.
(20) Allah سبحانه وتعالى berfirman, ﴾ وَقَالُواْ لَوۡ شَآءَ ٱلرَّحۡمَٰنُ مَا عَبَدۡنَٰهُمۗ ﴿ "Dan mereka berkata, 'Jikalau Allah Yang Maha Pemurah menghendaki, tentulah kami tidak menyembah mereka (malaikat)'." Mereka berhujjah atas penyem-bahan mereka terhadap para malaikat dengan kehendak. Itulah hujjah yang tetap saja didengung-dengungkan oleh orang-orang musyrik yang merupakan hujjah batil dengan sendirinya secara logis dan syariat. Semua orang yang berakal tidak menerima hujjah takdir, dan andai yang bersangkutan menempuh di antara salah satu kondisinya, pasti pendirian mereka tidak kuat. Dan secara syariat, Allah سبحانه وتعالى tidak membenarkan berhujjah dengan takdir dan tidak menyebutnya dari selain orang-orang yang menyekutukan-Nya dan mendustakan RasulNya. Allah سبحانه وتعالى telah menegakkan hujjah atas para hamba sehingga tidak tersisa satu hujjah pun bagi setiap orang. Karena itu Allah سبحانه وتعالى berfirman, ﴾ مَّا لَهُم بِذَٰلِكَ مِنۡ عِلۡمٍۖ إِنۡ هُمۡ إِلَّا يَخۡرُصُونَ ﴿ "Mereka tidak mempunyai pengetahuan sedikitpun tentang itu, mereka tidak lain hanyalah menduga-duga belaka," yaitu hanya menduga tanpa didasari dalil dan hanya serampangan saja.
(21) Selanjutnya Allah سبحانه وتعالى berfirman, ﴾ أَمۡ ءَاتَيۡنَٰهُمۡ كِتَٰبٗا مِّن قَبۡلِهِۦ فَهُم بِهِۦ مُسۡتَمۡسِكُونَ ﴿ "Atau adakah Kami memberikan sebuah kitab kepada mereka sebelum al-Qur`an lalu mereka berpegang dengan kitab itu?" Artinya, seakan Allah سبحانه وتعالى memberitahu mereka benarnya tindakan serta perkataan mereka. Tetapi sama sekali tidak demikian, karena Allah سبحانه وتعالى telah mengutus Muhammad sebagai pemberi kabar ancaman kepada mereka dan tidak ada orang lain yang memberi peringatan selain beliau. Mereka tidak memiliki dalil aqli dan juga naqli. Ketika kedua dalil tersebut tidak ada, berarti yang ada hanya kebatilan.
(22) Ya, mereka memiliki syubhat yang paling lemah, yaitu hanya mengikuti nenak moyang mereka yang sesat. Mereka adalah orang-orang yang selalu menentang seruan para rasul karena mengikuti nenek moyang mereka. Karena itu dalam ayat ini Allah سبحانه وتعالى berfirman, ﴾ بَلۡ قَالُوٓاْ إِنَّا وَجَدۡنَآ ءَابَآءَنَا عَلَىٰٓ أُمَّةٖ ﴿ "Bahkan mereka berkata, 'Se-sungguhnya kami mendapati bapak-bapak kami menganut suatu agama'," yaitu berada di atas ajaran dan aliran, ﴾ وَإِنَّا عَلَىٰٓ ءَاثَٰرِهِم مُّهۡتَدُونَ ﴿ "dan se-sungguhnya kami adalah orang-orang yang mendapat petunjuk dengan (mengikuti) jejak mereka," karena itu, kami tidak mengikuti agama yang dibawa Muhammad a.
(23) ﴾ وَكَذَٰلِكَ مَآ أَرۡسَلۡنَا مِن قَبۡلِكَ فِي قَرۡيَةٖ مِّن نَّذِيرٍ إِلَّا قَالَ مُتۡرَفُوهَآ ﴿ "Dan demikianlah, Kami tidak mengutus sebelum kamu seorang pemberi peringatan pun dalam suatu negeri, melainkan orang-orang yang hidup mewah di negeri itu berkata," yaitu orang-orang yang hidup mewah dan para pem-besar yang dibuat angkuh oleh dunia dan tertipu karena harta, serta merasa tinggi hati terhadap kebenaran, ﴾ إِنَّا وَجَدۡنَآ ءَابَآءَنَا عَلَىٰٓ أُمَّةٖ وَإِنَّا عَلَىٰٓ ءَاثَٰرِهِم مُّقۡتَدُونَ ﴿ "Sesungguhnya kami mendapati bapak-bapak kami meng-anut suatu agama dan sesungguhnya kami adalah pengikut jejak-jejak mereka." Artinya, mereka itu bukanlah orang-orang pertama dan mereka bukanlah orang yang pertama kali mengucapkan kata-kata itu. Inilah hujjah orang-orang musyrik yang sesat karena mengikuti nenek moyang mereka yang sesat. Mereka tidak bermaksud meng-ikuti kebenaran dan petunjuk, tapi hanya karena rasa fanatisme semata yang dimaksudkan untuk menolong kebatilan mereka.
(24) Karena itu, setiap rasul menanggapi orang yang menen-tangnya dengan syubhat batil ini dengan, ﴾ قَٰلَ أَوَلَوۡ جِئۡتُكُم بِأَهۡدَىٰ مِمَّا وَجَدتُّمۡ عَلَيۡهِ ءَابَآءَكُمۡۖ ﴿ "berkata, 'Apakah (kamu akan mengikutinya juga) sekalipun aku membawa untukmu (agama) yang lebih (nyata) memberi petunjuk daripada apa yang kamu dapati bapak-bapakmu menganutnya'," yaitu, maukah kalian mengikuti demi petunjuk?
﴾ قَالُوٓاْ إِنَّا بِمَآ أُرۡسِلۡتُم بِهِۦ كَٰفِرُونَ ﴿ "Mereka menjawab, 'Sesungguhnya kami mengingkari agama yang kamu diutus untuk menyampaikannya." Ber-dasar tanggapan mereka itu dapat diketahui bahwa mereka tidak ingin mengikuti kebenaran dan petunjuk tapi hanya ingin mengikuti kebatilan dan kemauan hawa nafsu mereka.
(25) ﴾ فَٱنتَقَمۡنَا مِنۡهُمۡۖ ﴿ "Maka Kami binasakan mereka," karena sikap mendustakan dan penentangan mereka terhadap kebenaran de-ngan syubhat batil itu. ﴾ فَٱنظُرۡ كَيۡفَ كَانَ عَٰقِبَةُ ٱلۡمُكَذِّبِينَ ﴿ "Maka perhatikanlah bagaimana kesudahan orang-orang yang mendustakan itu." Maka hen-daklah mereka itu waspada agar tidak terus mendustakan agar mereka tidak tertimpa sebagaimana yang pernah menimpa orang-orang sebelum mereka.
O idolaters! Do you say: “Allah has chosen daughters for Himself from among the things He creates”, whilst He has privileged you with male offspring? What an absurd distribution this is which you claim!
-Ey müşrikler!- Yüce Allah, yarattıklarından kendisine evlat olarak kızları ve size de erkek çocukları tahsis mi etti diyorsunuz? Bu iddia ettiğiniz taksim nasıl bir taksimdir?
Qué distribución tan absurda es esta que afirman cuando dicen que Al-lah ha elegido solo hijas mujeres para Sí mismo, y los ha privilegiado a ustedes con descendencia masculina.
Phải chăng các ngươi - hỡi những kẻ thờ đa thần - nói rằng: Allah tự chọn con gái cho bản thân Ngài trong số tạo vật mà Ngài đã tạo hóa, và các ngươi giành riêng cho mình những đứa con trai ư? Dựa vào đâu mà các ngươi lại xác định là có sự phân chia như vậy?
Voi idolatri dite: "Allāh si è preso delle figlie tra le Sue creature, mentre ha riservato a voi i figli maschi"?! Che divisione è mai questa, quella che insinuate?!
Zar da vi, o mušrici, govorite da je Allah za Sebe uzeo kćerke, a vama je dao sinove. Kakva je to raspodjela koju zagovarate?
Apakah kalian -wahai orang-orang musyrik- mengatakan bahwa Allah menjadikan anak-anak perempuan yang Dia ciptakan untuk diri-Nya dan mengkhususkan anak-anak lelaki untuk kalian? Pembagian macam apa ini yang sedang kalian klaim?!
Ô polythéistes, dites-vous qu’Allah a adopté des filles parmi ce qu’Il crée et qu’Il vous a accordé exclusivement des mâles? Quelle est donc cette répartition que vous prétendez?
O nagsasabi ba kayo, O mga tagapagtambal: "Gumawa si Allāh mula sa nililikha Niya ng mga babaing anak para sa sarili Niya at nagtangi Siya sa inyo ng mga lalaki sa mga anak, kaya anong paghahati ang paghahating ito na hinaka-haka ninyo?"
A kad neko od njih bude obaviješten o onome što Svemilosnom sličnim pripisuje, tj. da je dobio žensko dijete, lice mu se ojađenom pomrači od tuge, brige i srdžbe. Kako onda Allahu pripisuju nešto zbog čega se, ako se njima pripiše, ljute i srde?
When one of them is given news of the birth of a female whom he attributes to his Lord, his face becomes gloomy out of severe grief and sadness, and he himself becomes full of anger. How then can he attribute to his Lord the very thing that he himself is saddened by when informed of it?
Onlardan birisine kendisinin bir kız evladı doğduğu müjdesi verildiği zaman aşırı üzüntüden ve kederi sebebi ile yüzü simsiyah kesilir, öfkeyle dolar. Nasıl olur da doğum haberi kendisine haber verildiği zaman üzülüp kederlendiği kız çocuğunu Rabbine nispet eder?
Cuando a uno de ellos se le informa sobre el nacimiento de una mujer a la que él atribuye a su Señor, su semblante se ensombrece debido a una profunda frustración y tristeza, y se llena de ira. ¿Cómo puede, entonces, atribuirle a su Señor lo mismo por lo que él se entristece cuando se le informa?
Padahal, jika salah seorang dari mereka mendapat kabar gembira dengan lahirnya anak perempuan yang dia nisbahkan kepada Tuhannya, wajahnya menjadi hitam pekat karena besarnya kegundahan dan kesedihannya serta hatinya dipenuhi dengan kemarahan. Lantas bagaimana ia menisbahkan kepada Tuhannya sesuatu yang membuatnya marah apabila ia mendapatkannya?!
Và khi một người trong bọn họ nhận được thông tin về đứa con gái vừa mới hạ sanh giống như họ đã vu khống như thế cho Allah thì gương mặt của hắn trở nên xám xịt, hiện rõ một nổi lo lắng và u sầu, và nhìn như là hắn đang vô cùng giận dữ. Rồi sẽ như thế nào khi hắn quy cho Thượng Đế của hắn điều mà làm hắn thất vọng khi nhận được thông tin đó?
Lorsqu’on annonce à l’un d’eux un nouveau-né femelle, qu’il attribue pourtant à son Seigneur, son visage s’assombrit de chagrin et de tristesse et se sent abattu d’affliction. Comment peut-il donc attribuer à son Seigneur ce qui l’afflige lorsqu’on le lui annonce?
E se viene data, a uno di loro, la buona notizia di una femmina, che egli attribuisce al suo Dio, vedresti il suo viso cupo, afflitto e in preda alla rabbia. Come può attribuire al suo Dio le cose che lo affliggono se gli viene data una tale notizia?
Kapag binalitaan ang isa sa kanila [ng pagsilang ng] babaing anak na inuugnay niya sa Panginoon niya, ang mukha niya ay naging nangingitim dala ng tindi ng pagkabahala at pagkalungkot. Siya ay naging puno ng ngitngit. Kaya papaanong nag-uugnay siya sa Panginoon niya ng ikinalulumbay niya mismo kapag ibinalita sa kanya?
Apakah mereka menasabkan kepada Tuhan mereka seorang yang tumbuh dipelihara dengan perhiasan sementara dalam perdebatan dia tidak mampu berbicara secara jelas karena kodratnya sebagai wanita?!
¿Le atribuyen a su Señor a una niña pequeña criada entre adornos que no es capaz de hablar claro cuando argumenta?
Do they attribute to their Lord the one who is brought up in adornment and is unclear in speech when arguing due to its femininity?
Ziynet içinde yetiştirilen ve tartışma esnasında bayan olduğundan dolayı istediğini apaçık söylemeyecek olanı mı Yüce Rablerine isnat ediyorlar?
Attribuiscono forse al loro Dio dei figli cresciuti nel lusso, che non sono in grado di partecipare alle discussioni tanto sono effeminati?!
O nag-uugnay ba sila sa Panginoon nila ng pinalalaki sa gayak, habang siya sa pakikipagtalo ay hindi malinaw ang pagsasalita dahil sa pagkababae niya?
أَوَمَن يُنَشَّأُ فِي الْحِلْيَةِ (Is it that (Allah has chosen) those (as His offspring) who are grown up in ornaments,... 43:18). This tells us that use of ornaments and adornment in accordance with 'Shari'ah is permissible for women. As such, there is consensus on this issue, but at the same time the manner of speech indicates that getting so much involved in adornment that one is busy in it the whole day long, is not proper; it is not only a symptom of one's being short-sighted, but also a cause of it.
وَهُوَ فِي الْخِصَامِ غَيْرُ مُبِينٍ (and who cannot express themselves in debate clearly - 18). This reflects the reality that a great majority of women do not have the same ability as men to express their feelings clearly. Therefore, if it comes to argumentation, it is difficult for them to prove their own contention and to refute the other's arguments in a clear manner. But this applies to the majority. If some women are eloquent in their speech and excel even men in this regard, it does not go against this verse, because the rule applies to the majority, and not to every single individual.
Zar svome Gospodaru pripisujete ono što se odgaja u ukrasima, i što na raspravu nije spremno, jer je žensko?
Attribuent-ils à leur Seigneur un être élevé dans le raffinement et qui, en raison de sa féminité, est incapable de parler de manière rationnelle et compréhensible lorsqu’il se dispute.
Chẳng lẻ họ lại qui cho Thượng Đế của họ người phụ tá được nuôi dưỡng bằng trang sức và khi tranh luật thì lời nói không rõ ràng như là phụ nữ hay sao?!
En outre, ils qualifièrent les anges, qui sont les serviteurs du Tout Miséricordieux, de femelles. Etaient-ils présents lorsqu’Allah les créa, pour affirmer que ce sont des femelles? Les anges consigneront leur présente attestation. Ils seront ensuite questionnés à ce sujet, le Jour de la Résurrection et seront châtiés pour ces paroles mensongères.
Consideran hembras a los ángeles que en realidad son siervos del Misericordioso. ¿Acaso estuvieron presentes en el momento en que Al-lah los creó, para que supieran que en realidad son mujeres? Los ángeles registrarán esta declaración suya y serán cuestionados al respecto en el Día del Juicio. Y serán castigados por sus mentiras.
Za meleke, koji su Allahovi robovi, kazali su da su žene. Da li su oni prisustvovali kada ih je Allah stvarao, pa su sigurni da se radi o ženama? Meleki će zapisati ove njihove tvrdnje i biće pitani o tome na Sudnjem danu, te će zbog svojih laži biti kažnjeni.
They also regard as feminine the angels that are in reality the servants of The Merciful. Were they present at the time of Allah created them, so that they would know that they are actually females? The angels will record this statement of theirs and they will be questioned regarding it on the Day of Judgement. And they will be punished for it because of their lies.
Và họ lại đặt cho các Thiên Thần vốn là bầy tôi của Đấng Khoan Dung là nữ giới. Phải chăng họ đã ở đó chứng kiến khi Allah tạo hóa ra Thiên Thần, nên họ mới khẳng định Thiên Thần là giới nữ?! Các vị Thiên Thần sẽ ghi chép sự xác nhận này của họ, và họ sẽ được tra hỏi vào Ngày Phục Sinh, và hình phạt sẽ dành cho sự dối trá của họ.
Hanno chiamato gli Angeli, sudditi del Compassionevole, gloria Sua: "Femmine". Essi erano forse presenti quando Allāh li ha creati, così da essere certi che siano femmine?! Gli angeli annoteranno questa loro testimonianza e verranno interrogati su questo nel Giorno della Resurrezione, e saranno puniti per le loro menzogne.
Tumawag sila sa mga anghel na mga lingkod ng Napakamaawain – kaluwalhatian sa Kanya – bilang mga babae. Nakadalo kaya sila nang lumikha sa mga iyon si Allāh para mapaglinawan nila na ang mga iyon ay mga babae? Magsusulat ang mga anghel sa pagsaksi nilang ito, tatanungin sila tungkol dito sa Araw ng Pagbangon, at pagdurusahin sila hinggil doon dahil sa kasinungalingan nila.
Mereka menyebut para malaikat yang merupakan hamba-hamba Allah Yang Maha Penyayang sebagai perempuan. Apakah mereka hadir saat Allah menciptakan mereka sehingga mereka tahu dengan jelas bahwa para malaikat itu perempuan?! Persaksian mereka ini akan dicatat oleh para malaikat, lalu mereka akan ditanya tentangnya pada hari Kiamat dan mereka akan mendapat siksa karena kedustaan mereka.
One way of ascribing partners to God is to assume that He can have offspring, for example, holding angels to be the daughters of God, or Christ to be the son of God, or subscribing to the theory of the unity of existence (wahdat al-wujud) or monism which interprets all things of the universe to be part and parcel of God. All such beliefs are baseless suppositions or flights of imagination, which are not borne out by reasoning. Here, certain of the gender characteristics of women have been dealt with under two headings—one is that by nature she is given to self-adornment and the other is that at times of dispute she is unable to vindicate herself. These weaknesses in a woman are facts, and that is why in Islam the distribution of work is such that the responsibility for outside work lies with the men and that of inside work with the women.
Her noksanlıktan münezzeh olan Rahman'ın kulları olan melekleri dişi olarak isimlendirdiler. Yüce Allah, melekleri yarattığında müşrikler hazır bulunuyorlardı da melekler onlara bariz şekilde dişi olarak mı göründüler? Elbette melekler müşriklerin bu ifadelerini yazacaktır. Kıyamet gününde bundan sorulacaklar ve yalanları sebebi ile azap göreceklerdir.
And they say, using divine decree as evidence, “If Allah willed that we did not worship the angels, we would not have worshipped them. So because He willed for it to happen, it proves He was happy with it.” They make this statement out of ignorance; they are only lying.
Nagsabi sila habang mga nangangatwiran sa pagtatakda: "Kung sakaling niloob ni Allāh na hindi kami sumamba sa mga anghel ay hindi sana kami sumamba sa kanila. Kaya ang pangyayaring Siya ay lumuob niyon mula sa amin ay nagpapatunay sa pagkalugod Niya." Walang ukol sa kanila hinggil sa sabi nilang ito na anumang kaalaman. Walang iba sila kundi nagsisinungaling.
Dicen, usando el decreto divino como excusa: “Si Al-lah no hubiera deseado que adoremos a los ángeles, no los habríamos adorado. Por lo tanto, debido a que Él deseó que sucediera, demuestra que Él se complace con ello”. Pero esta afirmación es falsa.
Ils dirent également, en avançant comme prétexte le Destin: Si Allah avait voulu que nous n’adorions pas les anges, nous ne les aurions pas adorés. Le fait qu’il voulut que nous les adorions indique qu’Il en est satisfait. Or ils ne s’appuient sur aucune connaissance lorsqu’ils disent cela et ne font que mentir.
Và họ đã đổ thừa cho tiền định mà nói: Nếu như Allah muốn chúng tôi không thờ Thiên Thần thì làm sao chúng tôi có thể thờ phượng Họ được cơ chứ. Sự việc như thế này thể hiện sự hài lòng của Ngài, nhưng câu nói của họ nào được xuất phát từ sự thiếu hiểu biết, họ chỉ nói những điều dối trá mà thôi.
Pravdavajući se odredbom (sudbinom), kazali su: "Da je Allah htio da ne obožavamo meleke, mi to ne bismo činili. Sama činjenica da je On to htio, ukazuje da je zadovoljan tim djelom." Oni za ovakve tvrdnje nemaju znanja, nego samo iznose laži.
Mereka berkata sambil berdalih dengan takdir, “Jika Allah berkehendak kami tidak menyembah para malaikat, niscaya kami tidak akan menyembah mereka. Jadi, kehendak Allah atas diri kami itu merupakan tanda keridaan-Nya.” Ucapan mereka itu sama sekali tidak didasari ilmu karena mereka hanyalah melakukan kedustaan.
Onlar kaderi bahane ederek şöyle derler: "Eğer Allah, bizim meleklere ibadet etmememizi isteseydi, biz onlara ibadet etmezdik. O'nun bizden meleklere ibadet etmemizi istemesi O'nun rızasına delildir." Onların bu hususta bir bilgileri yoktur. Onlar sadece yalan söylüyorlar.
Dissero, portando la scusa del destino: "Se Allāh avesse voluto che non adorassimo gli angeli, non li avremmo adorati. Il fatto che ce lo abbia permesso dimostra che Egli ne sia compiaciuto". Essi non hanno alcuna conoscenza su cui basare le loro insinuazioni. In verità, sono solo dei bugiardi.
¿Acaso les he revelado a estos idólatras un libro anterior al Corán que les permite adorar a otros en vez de a Al-lah, al que se aferran y usan como evidencia?
O nagbigay ba Kami sa mga tagapagtambal na ito ng isang aklat bago pa ng Qur’an, na pumapayag para sa kanila ng pagsamba sa iba pa kay Allāh, kaya sila ay mga kumakapit sa aklat na iyon, na mga nangangatwiran sa pamamagitan niyon?
The Idolators have no Proof
Allah condemns the idolators for worshipping others instead of Allah with no evidence or proof for doing so.
أَمْ ءَاتَيْنَـهُمْ كِتَـباً مِّن قَبْلِهِ
(Or have We given them any Book before this) means, before their idolatry.
فَهُم بِهِ مُسْتَمْسِكُونَ
(to which they are holding fast) means, with regard to what they are doing. This is not the case. This is like the Ayah:
أَمْ أَنزَلْنَا عَلَيْهِمْ سُلْطَـناً فَهُوَ يَتَكَلَّمُ بِمَا كَانُواْ بِهِ يُشْرِكُونَ
(Or have We revealed to them an authority (a Scripture), which speaks of that which they have been associating with Him) (30:35) meaning, that did not happen. Then Allah says:
بَلْ قَالُواْ إِنَّا وَجَدْنَآ ءَابَآءَنَا عَلَى أُمَّةٍ وَإِنَّا عَلَى ءَاثَـرِهِم مُّهْتَدُونَ
(Nay! They say: "we found our fathers following a certain way and religion (Ummah), and we guide ourselves by their footsteps.") meaning, they have no grounds for their belief in idolatry apart from the fact that they are imitating their fathers and forefathers who were following a certain Ummah or way, i.e., religion. The word Ummah is used in a similar manner elsewhere, where Allah says:
إِنَّ هَـذِهِ أُمَّتُكُمْ أُمَّةً وَاحِدَةً
(And verily, this your religion (Ummah) is one religion) (23:52), and they said;
وَإِنَّا عَلَى ءَاثَـرِهِم
(and we by their footsteps) means, behind them
مُّهْتَدُونَ
(We guide ourselves) This is their claim with no evidence. Then Allah points out that what these people say was already said by those who were like them among the nations of the past who disbelieved in the Messengers. Their hearts and their words are similar.
كَذَلِكَ مَآ أَتَى الَّذِينَ مِن قَبْلِهِمْ مِّن رَّسُولٍ إِلاَّ قَالُواْ سَـحِرٌ أَوْ مَجْنُونٌ - أَتَوَاصَوْاْ بِهِ بَلْ هُمْ قَوْمٌ طَـغُونَ
(Likewise, no Messenger came to those before them but they said: "A sorcerer or a madman!" Have they transmitted this saying to these Nay, they are themselves a people transgressing beyond bounds!) (51:52-53) And Allah says here:
وَكَذَلِكَ مَآ أَرْسَلْنَا مِن قَبْلِكَ فِى قَرْيَةٍ مِّن نَّذِيرٍ إِلاَّ قَالَ مُتْرَفُوهَآ إِنَّا وَجَدْنَآ ءَابَآءَنَا عَلَى أُمَّةٍ وَإِنَّا عَلَى ءَاثَـرِهِم مُّقْتَدُونَ
(And similarly, We sent not a warner before you to any town (people) but the luxurious ones among them said: "We found our fathers following a certain way and religion, and we will indeed follow their footsteps.") Then He says:
قُلْ
(Say) -- `O Muhammad, to these idolators --'
أَوَلَوْ جِئْتُكُمْ بِأَهْدَى مِمَّا وَجَدتُّمْ عَلَيْهِ ءَابَآءَكُمْ قَالُواْ إِنَّا بِمَآ أُرْسِلْتُمْ بِهِ كَـفِرُونَ
("Even if I bring you better guidance than that which you found your fathers following" They said: "Verily, we disbelieve in that with which you have been sent.") `Even if they were convinced of the truth of what you have brought to them, they will not follow it, because of their evil intentions and their arrogance towards the truth and its people.'
فَانتَقَمْنَا مِنْهُمْ
(So We took revenge on them) means, on the disbelieving nations, by inflicting various kinds of punishments, as Allah has described in the stories of those nations.
فَانظُرْ كَيْفَ كَانَ عَـقِبَةُ الْمُكَذِّبِينَ
(then see what was the end of those who denied) means, see what became of them, how they were destroyed and how Allah saved the believers.
Or, have I given these idolaters a book before the Qur’ān that allows them to worship other than Allah, which they are holding fast to and using as evidence?
Hay là TA đã ban cho những kẻ thờ đa thần Kinh Sách trước Thiên Kinh Qur'an, cho phép họ thờ phượng thần linh khác ngoài Allah?! Rồi họ bám chặt theo Kinh Sách đó.
Avons-Nous donné à ces polythéistes un livre avant le Coran, qui les autorise à adorer un autre être qu’Allah, auquel ils sont attachés et qu’ils brandissent comme argument?
Ili smo mušricima dali knjigu prije Kur'ana, koja dozvoljava obožavanje nekoga pored Allaha, pa se oni pridržavaju te knjige, uzimajući je za argument?
Oppure abbiamo concesso a questi idolatri un libro, prima del Corano, che permettesse loro di adorare altri, all'infuori di Allāh, in modo da potersi attenere a quel libro e utilizzarlo come scusa?!
Yoksa biz Kur'an'dan önce, bu müşriklere, onlara Allah'tan başkasına ibadet etmeyi mübah kılan bir kitap mı verdik de, onlar, o kitaba tutunarak, onu kendilerine delil getiriyorlar?
Ataukah Kami pernah memberikan kepada orang-orang musyrik sebuah kitab sebelum turunnya Al-Qur`ān yang membolehkan ibadah kepada selain Allah, dan mereka memegang teguh dengan kitab itu serta berdalih dengannya?
Không! không phải như vậy, mà những họ diện lý do truyền thống: Quả thật, chúng tôi thấy cha ông chúng tôi theo một tín ngưỡng và tôn giáo, và trước đây tổ tiên của chúng tôi đã thờ phượng các bụt tượng, nên chúng tôi là những người đi theo dấu chân của họ trong việc thờ phượng.
Hindi; hindi naganap iyon. Bagkus nagsabi sila habang mga nangangatwiran sa paggaya-gaya: "Tunay na kami ay nakatagpo sa mga magulang namin bago pa namin sa isang relihiyon at isang kapaniwalaan, na sila nga noon ay sumasamba sa mga anito. Tunay na kami ay mga dumadaan sa mga bakas nila sa pagsamba sa mga iyon."
No, non è accaduto; al contrario, dissero, portando la scusa dell'imitazione: "In verità, abbiamo trovato che i nostri antenati praticavano questa religione e questo culto; essi adoravano gli idoli e noi seguiamo le loro orme adorandoli".
To se nije desilo, nego oni za argument uzimaju slijeđenje prethodnika. Govorili su: "Mi smo naše pretke zatekli da imaju vjeru po kojoj obožavaju kipove i mi samo slijedimo njihove tragove."
Hayır! Böyle bir şey gerçekleşmemiştir. Bilakis taklitçiliklerini delil olarak öne sürerek şöyle demişlerdir: "Biz atalarımızı bir din ve millet üzerine bulduk. Onlar putlara tapıyorlar idi ve biz de onların izinden gidiyoruz ve putlara ibadet etmeye devam ediyoruz.''
¡No! Eso no ha sucedido. Más bien, emplean su ceguera y la siguen como evidencia, diciendo: “Vimos a nuestros padres y ancestros tener una creencia y que solían adorar ídolos. Seguimos sus pasos y los adoramos tal como ellos lo hacían”.
Non, ce n’est pas le cas. Leur argument est plutôt l’imitation de leurs prédécesseurs. Ils disent ainsi: Nous avons trouvé nos ancêtres fidèles à une religion qui consiste à adorer des idoles et nous suivons leurs traces en adorant ces mêmes idoles.
Tidak, hal itu tidak pernah terjadi, akan tetapi mereka berucap dengan berdalih dengan taklid, “Kami mendapati bapak-bapak kami menganut suatu agama dan syariat, mereka dahulu menyembah berhala, dan kami mengikuti jejak mereka dalam menyembah berhala.”
No! That has not happened. Rather, they are using their blind following as evidence, saying, “Indeed, we found our forefathers before us upon a belief and they used to worship idols. We are continuing in their footsteps in worshipping them.”
Sebagaimana mereka telah berbuat dusta, mereka juga berdalih dengan taklid terhadap bapak-bapak mereka. Kami tidak pernah mengutus sebelummu -wahai Rasul- kepada suatu negeri seorang rasul yang memberi peringatan kepada kaumnya kecuali para pembesar dari kalangan orang-orang kaya di negeri itu berkata, “Sesungguhnya kami mendapati bapak-bapak kami menganut satu agama dan sesungguhnya kami mengikuti jejak mereka.” Jadi, kaummu bukan yang pertama yang melakukan hal itu.
Và cũng như những kẻ đã dối trá, họ lấy truyền thống của cha ông của họ ra để kháng cự, không một người báo trước nào trước Ngươi - hỡi Thiên Sứ - đã được TA cử phái đến cho một thị trấn để cảnh báo họ mà những người đứng đầu và những kẻ quyền cao chức trọng trong bọn họ lại không nói: Quả thật, chúng tôi đã thấy cha ông chúng tôi theo một tôn giáo và tính ngưỡng nào đó, và chắc chắn chúng tôi là những người đi theo dấu chân của họ, chứ cộng đồng của Ngươi không hề đi theo tôn giáo hay tính ngưỡng mới mẻ nào trong đó cả.
Così come costoro smentirono, presentando come scusa il fatto di aver imitato i loro antenati, non inviammo prima di te, o Messaggero, un solo messaggero che avvertisse il suo popolo senza che le loro autorità e i potenti e i ricchi tra loro dicessero: "Abbiamo trovato i nostri antenati che praticavano questo culto e noi seguiamo solo le loro orme". Il tuo popolo non fa eccezione.
And just as these people have lied and used the blind following of their forefathers as evidence, O Messenger, I did not send any messenger to any community before you, except that those living in luxury in that village said, “Indeed, we found our forefathers upon a belief, and we are following in their footsteps”, so your nation is not any different in that regard.
Así como estas personas han mentido y se han excusado para seguir ciegamente a sus padres, tienes que saber que cada vez que envié a un Mensajero a una comunidad antes de ti, los líderes que vivían en la opulencia en su pueblo decían: “En verdad, vimos a nuestros antepasados en una creencia y seguimos sus pasos”, por lo que tu nación no es diferente a ellos.
Kung paanong nagpasinungaling ang mga ito at nangatwiran ng paggaya-gaya nila sa mga magulang nila, hindi Kami nagpadala bago mo pa, O Sugo, sa isang pamayanan ng isang sugong nagbababala sa mga kababayan niya malibang nagsabi ang mga pinuno nila at ang mga malaking tao nila kabilang sa mga may kaya sa kanila: "Tunay na kami ay nakatagpo sa mga magulang namin sa isang relihiyon at isang kapaniwalaan, at tunay na kami ay mga sumusunod sa mga bakas nila." Kaya ang mga kababayan mo ay hindi una sa gayon."
Isto tako, ovi su poricali i argumentovali svoje stavove slijeđenjem predaka. Prije tebe, o Poslaniče, Mi ni u jedan grad nismo poslanika poslali, a da oni vladari koji su raskošno živjeli nisu govorili: “Zatekli smo pretke naše kako ispovijedaju vjeru i mi tragove njihove slijedimo.” Nije tvoj narod prvi koji postupa na taj način.
Vois-tu, ces gens démentent les messagers et argumentent en faveur de leur imitation de leurs ancêtres? Nous n’avons auparavant pas envoyé de messager à une cité, ô Prophète, avertir ses habitants sans que leurs chefs et notables issus de la caste la plus riche n’aient dit: Nous avons trouvé nos ancêtres pratiquant une religion et nous suivons leurs traces. Ton peuple n’est donc pas une exception.
-Ey Resul!- Senden önce de hangi memlekete kendi kavmini uyaran bir uyarıcı gönderdiğimizde mutlaka oranın servet sahibi lider ve büyükleri hemen karşı çıkarak şöyle derler: "Şüphesiz babalarımızı bir din ve inanç üzerine bulduk. Şimdi biz de onların izine uyuyoruz." Kavmin bunu ilk çıkaran değildir.
Resulleri onlara şöyle demiştir: "Ben, babalarınızı üzerinde bulduğunuz dinden daha doğrusunu size getirmiş olsam da mı bana uymazsınız?" Onlar da şöyle demişlerdir: "Şüphesiz, biz senin ve senden önceki resullerin gönderildikleri şeyi inkâr ediyoruz."
Their messengers said to them, “Will you follow your forefathers even if I brought to you something that was better than the belief they were on?” They said, “Indeed, we reject whatever you and the messengers before you have been sent with.”
Nagsabi sa kanila ang sugo sa kanila: "Sumusunod ba kayo sa mga magulang ninyo kahit pa naghatid ako sa inyo ng higit na mabuti kaysa sa kapaniwalaan nila na sila noon ay naroon?" Nagsabi sila: "Tunay na kami ay mga tagatangging sumampalataya sa ipinasugo sa iyo mismo at sa sinumang nauna sa iyo kabilang sa mga sugo."
Njihov poslanik im je govorio: "Zar ćete slijediti vaše pretke, čak i onda kada bi vam ja donio nešto bolje od onoga što su praktikovali oni?" Oni bi kazali: "Mi ne vjerujemo u ono s čime ste ti i poslanici prije tebe poslani."
Il loro messaggero disse loro: "Seguite forse i vostri antenati, anche se vi ho comunicato qualcosa di migliore del culto che praticavano?" Dissero: "In verità, non crediamo a ciò che ci è stato comunicato da te e dai messaggeri che ti hanno preceduto"
Rasul mereka berkata kepada mereka, “Apakah kalian akan tetap mengikuti bapak-bapak kalian jika aku mendatangkan kepada kalian apa yang lebih baik daripada agama yang mereka anut?” Mereka menjawab, “Kami kafir terhadap ajaran risalahmu dan para rasul sebelummu.”
Sus mensajeros les dijeron: “¿Seguirán a sus antepasados, incluso si les trajera algo mejor que la creencia que profesaban?” Respondieron: “Rechazamos lo que sea que tú y los mensajeros que te precedieron hayan traído”.
Thiên Sứ của họ nói với họ: Chẳng lẻ các ngươi vẫn theo cha ông các ngươi khi Ta mang đến cho các ngươi điều tốt đẹp hơn tôn giáo của cha ông các ngươi luôn ư? Họ đáp lại: Quả thật, chúng tôi không tin những gì Ngươi và các Thiên Sứ trước Ngươi mang đến cho chúng tôi.
Leur messager leur dit: Suivrez-vous les traces de vos ancêtres même si je vous apportais une religion meilleure que celle qu’ils pratiquent? Ils répondirent: Nous mécroyons en ce avec quoi tu as été envoyé, toi et les messagers qui t’ont précédé.
Kami lantas membalas umat-umat yang mendustakan para rasul sebelummu dan Kami binasakan mereka, sebab itu perhatikanlah bagaimana kesudahan dari orang-orang yang mendustakan para rasul mereka. Kesudahan mereka itu merupakan kesudahan yang menyakitkan.
Bởi thế, TA đã trừng phạt những cộng đồng đã phủ nhận các Thiên Sứ trước Ngươi, và TA đã hủy diệt họ. Vì vậy, Ngươi hãy nhìn kỹ kết cuộc của những kẻ phủ nhận những điều mặc khải cho họ, quả thật họ có một kết cuộc vô cùng đau đớn.
A man may do whatever he wants in this world, because he has ample opportunities to do so. For this reason, people harbour the misunderstanding that whatever they do must be right. They argue that, had they been wrong, they would not have achieved success by adopting the course that they did. Arguments of this kind are generally advanced by those who belong to the well-to-do class. But this is a serious misunderstanding. In this world, indulgence in any kind of behaviour may make headway because of the freedom given to human beings during their period of trial. But in the world of the Hereafter, the testing period will be over and, therefore, this opportunity will no longer exist for anybody there. In every age, the religion of the prophets was opposed and most of all by ancestral religion. Ancestors assume the status of the ‘great’ ones in the estimation of nations. As compared to them, the prophet of their own days appears lowly in stature. It therefore becomes impossible for them to renounce the religion of their great men in favour of that of a lesser mortal. But it is on account of their denial of these ‘small’ men that these nations have had to face horrendous punishments.
Nous nous vengeâmes alors des peuples qui traitèrent de menteurs les messagers qui t’ont précédé et les anéantîmes. Vois donc quelle fut la fin de ceux qui démentirent leurs messagers. Leur fin fut en effet déplaisante.
I Mi smo kažnjavali narode koji su poricali poslanike, i uništili smo ih, pa dobro sagledaj kakav je bio kraj onih koji su poslanike u
laž ugonili. Njihov kraj bio je bolan.
So I took retribution from the nations that rejected the messengers before you and I destroyed them. So ponder over what the outcome of the rejectors was, because their outcome was painful.
Senden önce resulleri yalanlayan ümmetleri helak edip onlardan intikam aldık. Resullerini yalanlayanların sonunun nasıl olduğuna bir bak. Kesinlikle sonuç elem verici olmuştur.
Ci vendicammo di questi popoli che smentirono i messaggeri che ti hanno preceduto e li distruggemmo. Rifletti su quale fu la fine di coloro che smentirono i loro messaggeri: la loro fine fu dolorosa.
Kaya naghiganti Kami sa mga kalipunang nagpasinungaling sa mga sugo bago mo pa. Kaya nagpahamak Kami sa kanila. Kaya magnilay-nilay ka kung papaano naging ang wakas ng mga tagapagpasinungaling sa mga sugo sa kanila sapagkat iyon nga ay naging isang wakas na masakit.
Así que castigué y destruí a las naciones antiguas que rechazaron a los mensajeros. Así que reflexionen sobre cuál fue el resultado de aquellos que los rechazaron, porque su resultado fue trágico.
"Dan ingatlah ketika Ibrahim berkata kepada bapaknya dan kaumnya, 'Sesungguhnya aku anti terhadap apa yang kamu sem-bah, tetapi (aku menyembah Rabb) Yang menjadikanku; karena sesungguhnya Dia akan memberi hidayah kepadaku.' Dan (Ibrahim) menjadikan kalimat tauhid itu kalimat yang kekal pada keturunan-nya supaya mereka kembali kepada kalimat tauhid itu. Tetapi Aku telah memberikan kenikmatan hidup kepada mereka dan kepada bapak-bapak mereka sehingga datanglah kepada mereka kebenaran (al-Qur`an) dan seorang rasul yang memberi penjelasan. Dan takkala kebenaran (al-Qur`an) itu datang kepada mereka, mereka berkata, 'Ini adalah sihir dan sesungguhnya kami adalah orang-orang yang mengingkarinya.' Dan mereka berkata, 'Mengapa al-Qur`an ini tidak diturunkan kepada seorang besar dari salah satu dua negeri (Makkah dan Tha`if) ini? Apakah mereka yang membagi-bagi rahmat Rabbmu? Kami telah menentukan antara mereka penghidupan mereka dalam kehidupan dunia, dan Kami telah meninggikan sebagian mereka atas sebagian yang lain beberapa derajat, agar sebagian mereka dapat mempergunakan sebagian yang lain. Dan rahmat Rabbmu lebih baik dari apa yang mereka kumpulkan." (Az-Zukhruf: 26-32).
(26) Allah سبحانه وتعالى mengabarkan tentang agama Nabi Ibrahim عليه السلام, kekasih dekat Allah سبحانه وتعالى, agama yang diklaim oleh ahli kitab dan orang-orang musyrik sebagai agama mereka, di mana masing-masing mengklaim berada di atas agama Ibrahim. Allah سبحانه وتعالى mem-beritahukan tentang agama Ibrahim yang diwariskan pada ketu-runannya, maka FirmanNya, ﴾ وَإِذۡ قَالَ إِبۡرَٰهِيمُ لِأَبِيهِ وَقَوۡمِهِۦٓ ﴿ "Dan ingatlah ketika Ibrahim berkata kepada bapaknya dan kaumnya," yaitu orang-orang yang menyembah tuhan-tuhan lain bersama Allah سبحانه وتعالى, mereka menyembah dan mendekatkan diri kepada mereka, ﴾ إِنَّنِي بَرَآءٞ مِّمَّا تَعۡبُدُونَ ﴿ "Sesungguhnya aku anti terhadap apa yang kamu sembah," yakni, mem-bencinya, menjauhi dan menentang para penganutnya.
(27) ﴾ إِلَّا ٱلَّذِي فَطَرَنِي ﴿ "Tetapi (aku menyembah Rabb) Yang menja-dikanku," aku menjadikanNya sebagai pelindungku dan aku meng-harap agar Dia memberi petunjuk kepadaku ilmu dan mengamal-kan kebenaran. Sebagaimana Dia menciptakanku dan mengaturku dengan apa-apa yang menjadikan agama dan duniaku menjadi baik, Dia juga akan memberi petunjuk untukku kepada apa-apa yang menjadikan agama dan akhiratku baik.
(28) ﴾ وَجَعَلَهَا ﴿ "Dan (Ibrahim) menjadikan kalimat tauhid itu," perkara terpuji yang merupakan induk dan asas segala perkara, yaitu memurnikan ibadah hanya untuk Allah سبحانه وتعالى semata dan mele-paskan diri (anti) dari menyembah sesuatu pun selainNya, sebagai ﴾ كَلِمَةَۢ بَاقِيَةٗ فِي عَقِبِهِۦ ﴿ "kalimat yang kekal pada keturunannya," yaitu pada anak cucunya, ﴾ لَعَلَّهُمۡ يَرۡجِعُونَ ﴿ "supaya mereka kembali kepada kalimat tauhid itu." Karena masyhur dari Nabi Ibrahim dan diwasiatkan kepada keturunannya dan diwasiatkan pada beberapa anaknya seperti Ishaq dan Ya'qub pada sebagian yang lain, senada dengan Firman Allah سبحانه وتعالى,
﴾ وَمَن يَرۡغَبُ عَن مِّلَّةِ إِبۡرَٰهِـۧمَ إِلَّا مَن سَفِهَ نَفۡسَهُۥۚ وَلَقَدِ ٱصۡطَفَيۡنَٰهُ فِي ٱلدُّنۡيَاۖ وَإِنَّهُۥ فِي ٱلۡأٓخِرَةِ لَمِنَ ٱلصَّٰلِحِينَ 130 ﴿
"Dan tidak ada yang benci kepada agama Nabi Ibrahim, kecuali orang yang memperbodoh dirinya sendiri, dan sungguh Kami telah me-milihnya di dunia dan sesungguhnya dia di akhirat benar-benar termasuk orang yang shalih." (Al-Baqarah: 130).
(29) Kalimat tauhid itu senantiasa ada pada keturunan Nabi Ibrahim hingga kemewahan dan sikap melampaui batas masuk dalam diri mereka. Allah سبحانه وتعالى berfirman, ﴾ بَلۡ مَتَّعۡتُ هَٰٓؤُلَآءِ وَءَابَآءَهُمۡ ﴿ "Tetapi Aku telah memberikan kenikmatan hidup kepada mereka dan kepada bapak-bapak mereka," dengan berbagai kesenangan hingga kesenangan menjadi tujuan dan puncak tujuan mereka, rasa cinta pada kese-nangan senantiasa tumbuh di hati mereka hingga menjadi sifat lekat dan keyakinan yang mengakar, ﴾ حَتَّىٰ جَآءَهُمُ ٱلۡحَقُّ ﴿ "sehingga datang-lah kepada mereka kebenaran (al-Qur`an)," yang tidak menyimpan keraguan dan keserupaan, ﴾ وَرَسُولٞ مُّبِينٞ ﴿ "dan seorang rasul yang mem-beri penjelasan," yang menjelaskan risalah. Dalil-dalil kerasulannya tegak secara nyata pada akhlak dan mukjizat-mukjizatnya serta apa yang dibawanya serta ajaran yang membenarkan para rasul yang sama dengan seruan Nabi Muhammad a.
(30) ﴾ وَلَمَّا جَآءَهُمُ ٱلۡحَقُّ ﴿ "Pada saat kebenaran datang pada mereka," yang mengharuskan orang berakal dan memiliki agama meski hanya sedikit untuk menerima dan tunduk padanya, ﴾ قَالُواْ هَٰذَا سِحۡرٞ وَإِنَّا بِهِۦ كَٰفِرُونَ ﴿ "mereka berkata, 'Ini adalah sihir dan sesungguhnya kami adalah orang-orang yang mengingkarinya'." Dan inilah salah satu bentuk penentangan dan keberatan terbesar mereka. Mereka tidak hanya berpaling dari kebenaran dan mengingkarinya. Mereka belum puas hingga menuduhnya secara keji. Mereka menganggapnya sebagai sihir batil yang hanya dibawa oleh makhluk paling keji dan paling pandai berdusta. Yang mendorong mereka melakukan hal itu adalah keangkuhan mereka yang melampaui batas karena berbagai nikmat yang diberikan oleh Allah سبحانه وتعالى kepada mereka dan nenek moyang mereka.
(31) ﴾ وَقَالُواْ ﴿ "Dan mereka berkata," seraya membuat usulan kepada Allah سبحانه وتعالى berdasarkan akal rusak mereka, ﴾ لَوۡلَا نُزِّلَ هَٰذَا ٱلۡقُرۡءَانُ عَلَىٰ رَجُلٖ مِّنَ ٱلۡقَرۡيَتَيۡنِ عَظِيمٍ ﴿ "Mengapa al-Qur`an ini tidak diturunkan kepada seorang besar dari salah satu dua negeri (Makkah dan Tha`if) ini," yaitu orang terhormat di kalangan mereka dari kalangan Makkah dan Tha`if seperti al-Walid bin al-Mughirah dan lainnya yang merupakan orang-orang besar bagi mereka.
(32) Allah سبحانه وتعالى berfirman seraya menyangkal usulan mereka, ﴾ أَهُمۡ يَقۡسِمُونَ رَحۡمَتَ رَبِّكَۚ ﴿ "Apakah mereka yang membagi-bagi rahmat Rabbmu," artinya, apakah mereka memegang perbendaharaan rahmat Allah سبحانه وتعالى dan pengaturan rahmat ada dia tangan mereka sehingga mereka bisa memberikan kenabian dan risalah pada siapa saja yang mereka kehendaki serta menahannya dari siapa saja yang mereka kehen-daki? ﴾ نَحۡنُ قَسَمۡنَا بَيۡنَهُم مَّعِيشَتَهُمۡ فِي ٱلۡحَيَوٰةِ ٱلدُّنۡيَاۚ وَرَفَعۡنَا بَعۡضَهُمۡ فَوۡقَ بَعۡضٖ دَرَجَٰتٖ ﴿ "Kami telah menentukan antara mereka penghidupan mereka dalam kehidupan dunia, dan Kami telah meninggikan sebagian mereka atas sebagian yang lain beberapa derajat," yakni, dalam kehidupan dunia, ﴾ و َ ﴿ "dan" (padahal) ﴾ وَرَحۡمَتُ رَبِّكَ خَيۡرٞ مِّمَّا يَجۡمَعُونَ ﴿ "Rahmat Rabbmu lebih baik dari apa yang me-reka kumpulkan," dari dunia.
Mengingat penghidupan para hamba serta rizki duniawi mereka berada di Tangan Allah سبحانه وتعالى yang mana Dia-lah yang mem-bagikannya di antara para hamba, Dia memperluas rizki bagi siapa saja yang dikehendaki dan menyempitkannya bagi siapa saja yang dikehendaki berdasarkan kebijaksanaanNya, maka, rahmat dunia-wiNya –yang mana yang tertinggi darinya adalah rahmat kenabian dan risalah– tentu lebih utama dan layak berada di Tangan Allah سبحانه وتعالى. Allah سبحانه وتعالى lebih tahu di mana menempatkan tugas kerasulan.
Sehingga dapat diketahui bahwa usulan orang-orang musyrik gugur serta sia-sia dan pengaturan seluruh masalah, baik yang bersifat duniawi dan Agama berada di Tangan Allah سبحانه وتعالى semata. Ini adalah pemuasan bagi mereka dari segi kesalahan dalam membuat usulan yang sama sekali tidak mereka kuasai. Itu semua tidak lain hanyalah kezhaliman dari mereka dan penentangan terhadap ke-benaran.
Perkataan mereka, ﴾ لَوۡلَا نُزِّلَ هَٰذَا ٱلۡقُرۡءَانُ عَلَىٰ رَجُلٖ مِّنَ ٱلۡقَرۡيَتَيۡنِ عَظِيمٍ ﴿ "Mengapa al-Qur`an ini tidak diturunkan kepada seorang besar dari salah satu dua negeri (Makkah dan Tha`if) ini," andai saja mereka mengetahui haki-kat orang-orang besar dan sifat-sifat yang dengannya bisa diketahui tingginya derajat seseorang serta agungnya derajat di sisi Allah سبحانه وتعالى dan makhlukNya, pasti mereka mengetahui bahwa Nabi Muham-mad bin Abdullah bin Abdul Muththalib adalah orang yang paling agung derajatnya, paling tinggi kebanggaannya, paling sempurna akalnya, paling banyak ilmunya, paling agung pandangan dan tekadnya, paling sempurna akhlaknya, paling luas kasih sayangnya, sangat berbelas kasih, orang yang paling mendapat petunjuk, dan paling bertakwa. Beliaulah kutub inti kesempurnaan, pada diri beliau bermuara sifat-sifat lelaki sejati. Beliaulah lelaki paling segalanya di dunia secara mutlak. Dan itu diketahui oleh kawan maupun lawan, kecuali orang-orang yang sesat dan angkuh. Maka bagaimana orang seperti itu bisa lebih mengutamakan orang-orang musyrik yang seberat biji sawi sekalipun tidak dapat menyamai tingkat kesempurnaan beliau, dan siapa pun yang tekad dan puncak akalnya adalah menjadikan patung, pohon, batu sebagai tuhan yang disembah dan dijadikan sebagai tempat mendekatkan diri, padahal tidak bisa membahayakan dan juga tidak bisa memberi manfaat, padahal ia sendiri bergantung pada Rabbnya dan memer-lukan bantuan orang untuk kepentingannya? Hanya orang-orang bodoh dan gila yang melakukan hal ini. Lantas bagaimana orang seperti itu dijadikan orang besar, atau bagaimana bisa lebih diuta-makan daripada penutup para rasul dan penghulu anak cucu Nabi Adam عليه السلام? Tapi orang-orang kafir tidak berakal.
Dalam ayat ini terdapat peringatan atas hikmah Allah سبحانه وتعالى da-lam hal melebihkan sebagian orang atas yang lain di dunia, ﴾ لِّيَتَّخِذَ بَعۡضُهُم بَعۡضٗا سُخۡرِيّٗاۗ ﴿ "agar sebagian mereka dapat mempergunakan sebagian yang lain," yaitu agar sebagian dari mereka menguasa atas sebagian yang lain dalam tugas, pekerjaan, dan perindustrian. Andai semua orang sama dari segi kekayaan, pasti tidak ada yang saling memer-lukan satu sama lain dan pasti banyak kepentingan dan manfaat mereka yang terbengkalai.
Di dalam ayat ini juga terdapat dalil bahwa nikmat agama lebih baik daripada nikmat duniawi, sebagaimana yang difirman-kan Allah سبحانه وتعالى dalam ayat lainnya,
﴾ قُلۡ بِفَضۡلِ ٱللَّهِ وَبِرَحۡمَتِهِۦ فَبِذَٰلِكَ فَلۡيَفۡرَحُواْ هُوَ خَيۡرٞ مِّمَّا يَجۡمَعُونَ 58 ﴿
"Katakanlah, 'Dengan karunia Allah dan rahmatNya, hendaklah dengan itu mereka bergembira. Karunia dan rahmatNya itu adalah lebih baik dari apa yang mereka kumpulkan'." (Yunus: 58).
O Messenger! Remember when Abraham said to his father and his people: “Indeed, I am innocent of the idols you worship instead of Allah.”
Ingatlah -wahai Rasul- ketika Ibrahim berkata kepada ayahnya dan kaumnya, “Sesungguhnya aku berlepas diri dari berhala-berhala yang kalian sembah selain Allah.
Banggitin mo, O Sugo, nang nagsabi si Abraham sa ama niya at mga kababayan niya: "Tunay na ako ay walang-kaugnayan sa anumang sinasamba ninyo na mga anito, bukod pa kay Allāh,
-Ey Resul!- Bir zamanlar İbrahim, babasına ve kavmine şöyle demişti: "Ben, sizin Allah'tan başka taptıklarınız putlardan uzağım."
E rammenta, O Messaggero, quando Ibrāhīm disse a suo padre e al suo popolo: "Io mi dissocio dagli idoli che adorate all'infuori di Allāh".
Mensajero, recuerda cuando Abraham u le dijo a su padre y a su pueblo: “En verdad, soy inocente de los ídolos a los que adoran en vez de adorar a Al-lah”.
Và Ngươi hãy nhớ - hỡi Thiên Sứ - khi Ibrahim nói với cha và người dân của Người: Quả thật, Ta vô can với những gì mà các vị đang thờ phượng từ những bụt tượng mà không phải là Allah.
26- Hani İbrahim babasına ve kavmine:“Gerçekten ben sizin ibadet ettiğiniz şeylerden uzağım” demişti.
27- “Ancak beni yaratan müstesnâ. Gerçekten O, bana yol gösterecektir.”
28- O, bu (tevhid davetini) belki ona dönerler diye kendisinden sonra gelecekler arasında ebedi kalacak bir söz olarak bıraktı.
29- Doğrusu Ben, bunları da babalarını da (dünya nimetlerinden) faydalandırdım. Nihayet kendilerine hak ve apaçık/açıklayıcı bir peygamber geldi.
30- Ama hak onlara gelince:“Bu bir sihirdir ve biz onu kesinlikle inkâr ediyoruz” dediler.
31- Yine:“Bu Kur’ân, iki şehrin birinden olan ulu bir adama indirilmeli değil miydi?” dediler.
32- Yoksa Rabbinin rahmetini onlar mı paylaştırıyorlar?! Dünya hayatında geçimliklerini aralarında Biz paylaştırdık ve birbirlerine iş gördürsünler diye onların bir kısmını diğer bir kısmına derecelerle üstün kıldık. Rabbinin rahmeti ise onların toplayıp biriktirdiklerinden çok daha hayırlıdır.
26. Yüce Allah, Kitap ehlinin de müşriklerin de kendisine mensup olduklarını ileri sürdükleri ve hepsinin de yolundan gittiklerini iddia ettikleri Halil İbrahim aleyhisselam’ın dini hakkında bilgi vermekte ve onun, zürriyetine miras bıraktığı dini hakkında şöyle buyurmaktadır:“Hani İbrahim” Allah’tan başka varlıkları ilâh edinip onlara tapınan ve onlara yakınlaşmaya çalışan “babasına ve kavmine: Gerçekten ben sizin ibadet ettiğiniz şeylerden uzağım, demişti.” Yani onlara buğz ediyorum, bunlara ibadet edenlerden uzaklaşıyor ve onlara düşmanlık besliyorum.
27. “Ancak beni yaratan müstesnâ” Ben O’nu dost edinirim, “Gerçekten O, bana yol gösterecektir” hakkı bilmeye ve hak gereğince amel etmeye beni ileteceğini umarım.
O, beni yarattığı, hem bedenimi hem de dünyamı ıslah edecek şekilde işlerimi çekip çevirdiği gibi dinimi ve âhiretimi ıslah edecek şeylere de beni iletecektir.
28. “O, bu (tevhid davetini)” yani güzel hasletlerin anası ve temeli olan, ibadeti yalnızca Yüce Allah’a ihlâsla yapıp onun dışındaki mabudlara ibadet etmekten uzaklaşmak şeklindeki bu övülmeye değer hasleti “belki” ona “dönerler diye kendisinden sonra” zürriyeti yani soyundan “gelecekler arasında ebedi kalacak bir söz olarak bıraktı.”
Çünkü bu davet, ondan yaygınlık kazanmıştır. O, soyundan gelenlere bunu vasiyet etmiştir, İshak ile Yakub da aynı şekilde onu oğullarına vasiyet etmişlerdir. O bakımdan bu tevhid daveti, ondan öğrenilerek yaygınlık kazanmıştır.
Nitekim Yüce Allah:“Kendini bilmezden başka kim İbrahim’in dininden yüz çevirebilir?…” şeklinde başlayan ayetlerde bunu ifade etmektedir. (el-Bakara, 2/130 vd)
Böylece bu tevhid sözü, onun soyunda varlığını sürdürmeye devam etmiştir. Ta ki nimetlere kavuşarak şımarıp azgınlaşma aralarında başgösterinceye kadar:
29. “Doğrusu Ben, bunları da babalarını da” türlü arzu ve şehvetlerle “faydalandırdım.”Nihâyet onların amaçları ve nihai maksatları bunlar, oldu. Bunlara karşı kalpten duydukları sevgi, artıp durdu ve sonunda bu, onlarda köklü bir vasıf halini aldı, kökleri ta derinlere varan inanç şekline büründü.“Nihayet kendilerine” herhangi bir şüphe, tereddüt ve karışıklığın söz konusu olmadığı “hak ve” risaleti apaçık olan, gerek ahlâkı, gerek mucizeleri, gerek getirdikleri gerekse de önceki peygamberlerin onu tasdik etmesi ile hem de bizzat onun kendi daveti ile risâletinin/rasûl olduğunun delilleri apaçık ortada olan “apaçık/açıklayıcı bir peygamber geldi.”
30. Asgari seviyede bir dinî inancı ve aklı bulunan kimsenin kabul etmesi ve kendisine bağlanması gereken “hak onlara gelince: Bu bir sihirdir ve biz onu kesinlikle inkâr ediyoruz, dediler.” Bu ise inatlaşmanın ve hakka karşı ayrılıkçı bir tutum takınmanın en ileri şeklidir. Onlar, bu haktan yüz çevirmekle yetinmemiş, hatta onu bile bile inkâr etmekle de kalmamış, bir de ona çok çirkin bir şekilde dil uzatmışlardır. Onu ancak insanların en kötülerinin ve en büyük iftiracılarının ortaya attığı batıl bir sihir seviyesinde değerlendirmişlerdir. Böyle bir iftirada bulunmaya onları iten ise Yüce Allah’ın kendilerini ve atalarını faydalandırdığı nimetler dolayısı ile azgınlaşmalarıdır.
31. “Yine” doğru çalışmayan akıllarından hareketle Yüce Allah’a karşı akıl verme küstahlığını göstererek şöyle demişlerdir: “Bu Kur’ân iki kasabanın birinden olan ulu bir adama indirilmeli değil miydi?” Yani Velid b. Muğire vb. gibi ya Mekke ahalisi tarafından ulu kabul edilen ve saygı gören bir kişiye ya da Taif halkı tarafından ulu kabul edilen bir kişiye indirilmeli değil miydi?
Yüce Allah, onların bu tekliflerini reddederek şöyle buyurmaktadır:
32. “Yoksa Rabbinin rahmetini onlar mı paylaştırıyorlar?”Allah’ın rahmetinin hazinedarları onlar mıdır? Bu hazineleri idare etmek onların elinde midir ki nübüvvet ve risaleti dilediklerine verip dilediklerine vermemezlik edecekler?“Dünya hayatında geçimliklerini aralarında Biz paylaştırdık ve birbirlerine iş gördürsünler diye” dünya hayatında “onların bir kısmını diğer bir kısmına derecelerle üstün kıldık. Rabbinin rahmeti ise onların” dünyalıklardan “toplayıp biriktirdiklerinden çok daha hayırlıdır.”Kulların dünya geçimliği ve dünyevî rızıkları, Allah’ın elinde olduğuna, kulları arasında bunları O paylaştırdığına, hikmetine göre dilediğinin rızkını genişletip dilediğininkini daralttığına göre; dini rahmetinin en üstün mertebesi olan nübüvvet ve risaletin O’nun elinde olması, öncelikle söz konusudur. Zira peygamberliği kime vereceğini Allah daha iyi bilir.
Böylelikle onların bu akıl vermelerinin ve sundukları teklifin boş ve geçersiz olduğu ortaya çıkmaktadır. Bütün işlerin idaresi -dini ve dünyevi olsun- yalnız Allah’ın elindedir. Bu, onların elinde hiçbir yetkileri olmayan bu konudaki bu tekliflerinde hatalı olduklarını ortaya koymaktadır. Dolayısı ile böyle bir teklif, sadece onların zalimliklerinden ve hakkı reddetmelerinden kaynaklanmaktadır.“Bu Kur’ân, iki şehrin birinden olan ulu bir adama indirilmeli değil miydi?” sözlerine gelince şâyet onlar, gerçek adamların kim olduğunu tanıyabilselerdi ve kişilerin hem Yüce Allah nezdinde hem de insanlar nezdinde yüksek konumlara sahip olacakları sıfatların ne olduğunu bilselerdi, hiç şüphesiz Abdulmuttalib’in oğlu Abdullah’ın oğlu Muhammed sallallahu aleyhi ve sellem’in içlerindeki en büyük şahsiyet, en üstün, en değeli, aklı en mükemmel, ilmi en bol, görüşü en ileri, en kararlı, ahlâkı en mükemmel, merhameti en geniş, şefkatinin en bol, hidâyeti en ileri seviyede ve en takvâlı kişi olduğunu elbette anlarlardı. Zira o, mükemmellik dairesinin odak noktasıdır. Yiğit kimselerin vasıflarının en ileri derecesi ondadır. Hiç şüphesiz o, kayıtsız ve şartsız âlemin en üstün şahsiyetidir. Bunu onun dostları da düşmanları da bilir. Acak sapıtanlar ve bile bile inkâr edenler müstesnâ. O halde müşrikler, nasıl olur da onun kesip attığı bir tırnak bile olamayacak kimseleri ondan üstün görebiliyorlar? Tapınmak, dua etmek ve kendisine yakınlaşmak üzere ya bir put ya da bir ağaç yahut da bir taşı kendilerine ilah olarak seçecek kadar akıldan fikirden yoksun kimseleri nasıl ona tercih edebiliyorlar?! Zira bu ilahları ne bir zarar, ne de bir fayda veremeyen, kimseye bir bağışta bulunup bulunmama yetkisi olmayan, üstelik kendilerine tapanların sırtında bir yük olan ve bizzat kendi işlerini görecek kimselere ihtiyaçları bulunan aciz varlıklardır. O halde böyle bir tercih, delilerle akılsızlardan başkasına yakışır mı? Bu vasfa sahip bir kimse nasıl olur da ulu bir kişi olarak görülebilir? Yahut böylesi nasıl olur da rasûllerin sonuncusu, Adem soyunun efendisi Muhammed sallallahu aleyhi ve sellem’den üstün görülebilir? Ama kâfirler akıllarını kullanmazlar.
Bu âyet-i kerimede Yüce Allah’ın dünya hayatında kullarının bazısını diğer bazısına üstün kılmasındaki hikmete de dikkat çekilmekte ve bu hikmet:“birbirlerine iş gördürsünler diye” açıklanmaktadır. Yani onların kimisi, kimisini birtakım işlerde, mesleklerde, sanatlarda çalıştırsın diye. Şâyet bütün insanlar, eşit zenginlikte olsalardı ve birinin diğerine ihtiyacı olmasaydı, onların maslahat ve menfaatlerinin pek çoğu gerçekleşmezdi.
Yine bu buyrukta Yüce Allah’ın, dini nimetinin dünyevî nimetinden daha hayırlı olduğuna da delil vardır. Nitekim bir başka âyet-i kerimede de şöyle buyrulmaktadır:“De ki: Allah’ın lütfu ve rahmeti ile işte yalnız bunlar ile sevinsinler. Bu, onların biriktirdiklerinden daha hayırlıdır.”(Yunus, 10/58)
Commentary
وَإِذْ قَالَ إِبْرَاهِيمُ (And [ recall ] when Ibrahim said to his father and to his people, 43:26) At the end of the previous verses, Allah Ta’ ala had stated that the 'mushrikin' (polytheists) of Arabia had no argument in favour of their 'shirk' (polytheism) except that they were carrying on the customs of their forefathers. Obviously, sticking to such customs against logical and historical arguments is far from truth and justice. Now the point made in the present verses is that, even if they are adamant on following their ancestors, why do they not follow Sayyidna Ibrahim (علیہ السلام) who is the most noble of their ancestors, and it is taken by themselves as a matter of pride to be among his offspring. He was not only a believer in 'tauhid' (Oneness of Allah) who emphatically directed all his children to remain adherent to this belief, but his life-long behavior also indicates that following forefathers against logical and historical proofs is not permissible. When he was ordained prophethood in the world, all his people were polytheists in pursuit of the customs of their forefathers, but he, instead of blindly following his forefathers, announced his dissociation from his people, according to the dictates of positive proofs; hence his declaration: إِنَّنِي بَرَاءٌ مِّمَّا تَعْبُدُونَ "I disown that which you worship" (43:26).
We find from this verse that if anyone lives among a group or people who are misguided or involved in bad deeds, and his silence about their attitude may be construed as being agreeable to them, then it is not enough for him to simply correct his own beliefs and deeds, rather he has to disown their beliefs and deeds as well. This is what Sayyidna Ibrahim (علیہ السلام) did - he not only made his belief and actions distinctly different in practice, but he also disowned their belief and deeds vocally.
Ô Messager, rappelle-toi lorsqu’Abraham dit à son père et aux siens: Je me désavoue des idoles que vous adorez en dehors d’Allah.
Spomeni o Poslaniče, kada je Ibrahim svome ocu i narodu kazao: "Ja nemam ništa sa kipovima kojima vi, pored Allaha, činite ibadet."
Ibrahim's Declaration of Tawhid Here
Allah tells us about His servant, Messenger and close Friend, the leader of the monotheists and the father of all subsequent Prophets, from whom Quraysh were descended and claimed to have taken their religion. He disowned his father's and his people's worship of idols and said:
وَإِذْ قَالَ إِبْرَهِيمُ لاًّبِيهِ وَقَوْمِهِ إِنَّنِى بَرَآءٌ مِّمَّا تَعْبُدُونَ - إِلاَّ الَّذِى فَطَرَنِى فَإِنَّهُ سَيَهْدِينِ وَجَعَلَهَا كَلِمَةً بَـقِيَةً فِى عَقِبِهِ
("Verily, I am innocent of what you worship, except Him Who created me; and verily, He will guide me." And he made it a Word lasting among his offspring,) The Word means the worship of Allah Alone with no partner or associate, and the denunciation of all gods apart from Him, i.e., La ilaha illallah. He left this word as an example to be followed by those of his progeny who were guided by Allah.
لَعَلَّهُمْ يَرْجِعُونَ
(that they may turn back.) means, come back to this word. `Ikrimah, Mujahid, Ad-Dahhak, Qatadah, As-Suddi and others commented on the Ayah:
وَجَعَلَهَا كَلِمَةً بَـقِيَةً فِى عَقِبِهِ
(And he made it a Word lasting among his offspring,) "This means, La ilaha illallah, and there are still those among his offspring who say it." A similar view was narrated from Ibn `Abbas, may Allah be pleased with him. Ibn Zayd said, "The word of Islam," which refers to the same thing suggested by the group.
How the People of Makkah turned away from the Messenger and opposed Him, and His Response
Allah further says:
بَلْ مَتَّعْتُ هَـؤُلاَءِ
(Nay, but I gave to these) means, the idolators,
وَءَابَآءَهُمْ
(and their fathers) means, they lived a long life in their misguidance.
حَتَّى جَآءَهُمُ الْحَقُّ وَرَسُولٌ مُّبِينٌ
(till there came to them the truth, and a Messenger making things clear.) means, his message is clear and his warning is clear.
وَلَمَّا جَآءَهُمُ الْحَقُّ قَالُواْ هَـذَا سِحْرٌ وَإِنَّا بِهِ كَـفِرُونَ
(And when the truth came to them, they said: "This is magic, and we disbelieve therein.") means, they were arrogant and stubborn, and they pushed him away out of disbelief, envy and transgression.
وَقَالُواْ
(And they say) means, objecting to that which Allah has revealed to him,
لَوْلاَ نُزِّلَ هَـذَا الْقُرْءَانُ عَلَى رَجُلٍ مِّنَ الْقَرْيَتَيْنِ عَظِيمٍ
(Why is not this Qur'an sent down to some great man of the two towns) meaning, why was this Qur'an not revealed to some man who was great and prominent in their eyes, from the two towns, i.e., Makkah and At-Ta'if This was the view of Ibn `Abbas, may Allah be pleased with him, `Ikrimah, Muhammad bin Ka`b Al-Qurazi, Qatadah, As-Suddi and Ibn Zayd. Several scholars of Tafsir stated that by this, the Quraysh meant Al-Walid bin Al-Mughirah and `Urwah bin Mas`ud Ath-Thaqafi. The apparent meaning is that what they meant was a great man from either of the two towns. Allah responded to their rejection by saying:
أَهُمْ يَقْسِمُونَ رَحْمَةَ رَبِّكَ
(Is it they who would portion out the mercy of your Lord) meaning, the matter has nothing to do with them; it is for Allah to decide. Allah knows best where to direct His Message, and He does not reveal it except to the one who is the purest in heart and soul, and of the noblest descent. Then Allah points out that He differentiates among His creation in terms of what He gives them of wealth, provision, intellect, understanding and other visible and hidden strengths:
نَحْنُ قَسَمْنَا بَيْنَهُمْ مَّعِيشَتَهُمْ فِى الْحَيَوةِ الدُّنْيَا
(It is We Who portion out between them their livelihood in this world,)
لِّيَتَّخِذَ بَعْضُهُم بَعْضاً سُخْرِيّاً
(so that some may employ others in their work.) It was said that this means that some employ others in their work, because one needs the other, and vice versa. This was the view of As-Suddi and others.
وَرَحْمَةُ رَبِّكَ خَيْرٌ مِّمَّا يَجْمَعُونَ
(But the mercy of your Lord is better than which they amass.) means, the mercy of Allah towards His creation is better for them than the wealth and conveniences of this world which they possess.
Wealth is not a Sign of Divine Pleasure
وَلَوْلاَ أَن يَكُونَ النَّاسُ أُمَّةً وَحِدَةً
(And were it not that mankind would have become of one community,) means, `were it not for the fact that many ignorant people would think that Our giving them wealth was a sign that We love the person to whom We give it, and thus they would have agreed upon disbelief for the sake of wealth.' This is the view of Ibn `Abbas, Al-Hasan, Qatadah, As-Suddi and others.
لَّجَعَلْنَا لِمَن يَكْفُرُ بِالرَّحْمَـنِ لِبُيُوتِهِمْ سُقُفاً مِّن فِضَّةٍ وَمَعَارِجَ
(We would have provided for those who disbelieve in the Most Gracious, silver roofs for their houses, and elevators) means, ladders and staircases of silver. This was the view of Ibn `Abbas, Mujahid, Qatadah, As-Suddi, Ibn Zayd and others.
عَلَيْهَا يَظْهَرُونَ
(whereby they ascend,) means, go up. And their houses would have doors, i.e., locks on their doors,
وَسُرُراً عَلَيْهَا يَتَّكِئُونَ
(and thrones on which they could recline,) means, all of that would be made of silver.
وَزُخْرُفاً
(And adornments) means, and gold. This was the view of Ibn `Abbas, Qatadah, As-Suddi and Ibn Zayd.
وَإِن كُلُّ ذَلِكَ لَمَّا مَتَـعُ الْحَيَوةِ الدُّنْيَا
(Yet all this would have been nothing but an enjoyment of this world.) means, all that belongs to this transient world which is insignificant before Allah. He hastens their reward for good deeds in the form of luxuries in this world, so that when they reach the Hereafter, they will have no good merits with Allah for which they may be rewarded, as was reported in the Sahih Hadith. It was reported in another Hadith:
«لَوْ أَنَّ الدُّنْيَا تَزِنُ عِنْدَ اللهِ جَنَاحَ بَعُوضَةٍ مَا سَقَى مِنْهَا كَافِرًا شَرْبَةَ مَاء»
(If this world were worth a gnat's wing before Allah, He would not give a disbeliever a drink of water.) Al-Baghawi narrated its chain of narration.
وَالاٌّخِرَةُ عِندَ رَبِّكَ لِلْمُتَّقِينَ
(And the Hereafter with your Lord is (only) for those who have Taqwa.) means, it is exclusively for them, and no one else will share it with them. When `Umar bin Al-Khattab, may Allah be pleased with him, visited the Messenger of Allah ﷺ in seclusion, when he was keeping away from his wives, and he saw him resting on a rough mat which had left marks on his side, his eyes filled with tears and he said, "O Messenger of Allah, look at this Chosroes and this Caesar with all that they have, and you are the best of Allah's creation. " The Messenger of Allah ﷺ was reclining, but he sat up and said:
«أَوَ فِي شَكَ أَنْتَ يَا ابْنَ الْخَطَّابِ؟»
(Are you in doubt, O son of Al-Khattab) Then he said:
«أُولئِكَ قَوْمٌ عُجِّلَتْ لَهُمْ طَـيِّـبَاتُهُمْ فِي حَيَاتِهِمُ الدُّنْيَا»
(Those are people for whom the enjoyments are hastened in this world.) According to another report:
«أَمَا تَرْضَى أَنْ تَــكُونَ لَهُمُ الدُّنْيَا وَلَنَا الْاخِرَة»
(Does it not please you that this world is for them and the Hereafter is for us) In as the Two Sahihs and elsewhere, it is reported that the Messenger of Allah ﷺ said:
«لَا تَشْرَبُوا فِي آنِيَةِ الذَّهَبِ وَالْفِضَّةِ، وَلَا تَأْكُلُوا فِي صِحَافِهَا، فَإِنَّهَا لَهُمْ فِي الدُّنْيَا وَلَنَا فِي الْاخِرَة»
(Do not drink from vessels of gold and silver, and do not eat from plates of the same, for these things are for them in this world and for us in the Hereafter.) Allah has granted these things to them in this world because it is insignificant, as was reported by At-Tirmidhi and Ibn Majah via Abu Hazim from Sahl bin Sa`d, who said, "The Messenger of Allah ﷺ said:
«لَوْ كَانَتِ الدُّنْيَا تَزِنُ عِنْدَ اللهِ جَنَاحَ بَعُوضَةٍ مَا سَقَى مِنْهَا كَافِرًا شَرْبَةَ مَاءٍ أَبَدًا»
n(If this world were worth a gnat's wing before Allah, He would never give a disbeliever a drink of water.)" At-Tirmidhi said: "Hasan Sahih."
maliban kay Allāh na lumikha sa akin sapagkat tunay na Siya ay gagabay sa akin tungo sa naroon ang kapakinabangan sa akin na pagsunod sa relihiyon Niyang matuwid."
"Ancak beni yaratan Yüce Allah müstesna. Şüphesiz O, benim kendisinin dosdoğru dinine tabi olacağım ve dinimde bana faydalı olan doğru yolu gösterecektir."
Je me désavoue de tout ce qui est adoré, excepté d’Allah qui m’a créé car, Lui, m’orientera à suivre la religion droite qui est bénéfique pour moi.
“A excepción de Al-lah, Quien me creó, ya que me guiará al camino correcto”.
“Except for Allah who created me, because He will soon guide me to follow the true religion of His and that will benefit me.”
Kecuali Allah yang telah menciptakanku karena Dia memberiku petunjuk kepada apa yang bermanfaat bagiku dalam mengikuti agama-Nya yang lurus.”
Ngoại trừ Allah Đấng đã tạo hóa ra Ta, rồi Ngài sẽ dẫn lối Ta đến với những gì mà nơi đó hữu ích cho Ta từ việc đi theo tôn giáo chính trực của Ngài.
"Solo Allāh, Colui che mi ha creato, mi guiderà a ciò che più mi giova, seguendo la giusta religione".
osim s Allahom Koji me je stvorio, jer će me On, doista, na Pravi put uputiti, i usmjerit će me ka onome što će mi biti od koristi.
İbrahim, kelime-i tevhidi (Lâ ilâhe illallah'ı) zürriyetinde kendisinden sonra gelecek olanlarda devamlı kalacak bir miras olarak bıraktı. Hâlâ aralarında Allah'ı birleyenler ve O'na hiçbir şeyi şirk koşmayanlar vardır. (Zürriyetinin) O'na şirkten ve günahlardan tövbe ederek dönmeleri ümidiyle bıraktı.
And Abraham made this monotheistic statement of his remain in his progeny after him. There remained among them those who would worship Allah alone and not attribute any partners with Him, in the hope that they turn to Allah having repented from ascribing partners with Him and sins.
Ibrāhīm pronunciò la formula del Monoteismo: "Non c'è divinità all'infuori di Allāh", che venne tramandata ai suoi discendenti. Ancora vi è chi adora Allāh solo e non Gli associa nessuno, affinché possa tornare a Lui pentito dell'idolatria e dei peccati.
Gumawa si Abraham sa pangungusap ng paniniwala sa kaisahan ni Allāh (walang Diyos kundi si Allāh) na mananatili sa mga supling niya matapos niya sapagkat hindi matitigil sa kanila ang naniniwala sa kaisahan ni Allāh, na hindi nagtatambal sa Kanya ng anuman, sa pag-asang bumalik sila kay Allāh sa pamamagitan ng pagbabalik-loob sa Kanya mula sa pagtatambal at mga pagsuway.
Và Ibrahim đã làm cho Câu Nói Tawhid (không có Thượng Đế nào thực sự ngoài Allah) tồn tại trong dòng tộc của Người cho đến thế hệ sau này, họ vẫn tiếp tục thờ phượng Allah duy nhất không tổ hợp với Ngài bất cứ thứ gì. Với hy vọng khi họ được trở về với Allah bởi sự sám hối từ tội Shirk và những tội lỗi khác
وَجَعَلَهَا كَلِمَةً بَاقِيَةً فِي عَقِبِهِ (And he made it a word lasting among his posterity.) It means that Ibrahim t did not keep the belief in 'tauhid' restricted to himself, rather he emphasized upon his posterity also to remain firm on this faith, as a result of which a large number of his posterity adhered to tauhid. In Makkah and its surroundings, there were many blessed souls, even till the advent of the Holy Prophet ﷺ ، who had remained steadfast in the original 'din' of Sayyidna Ibrahim (علیہ السلام) .
We learn from this verse that it is one of the obligatory duties of a Muslim to try his best to put his or her children on the path of the correct religion and to make them practice it throughout their lives. The Holy Qur'an tells us that Sayyidna Yaqub (علیہ السلام) also had directed his sons, shortly before his death, to remain firm on the correct faith. As such, it is necessary, as a consistent practice of the prophets, to employ one's best possible efforts to reform the morals and deeds of his or her children. So to say, there are many ways to reform one's offspring which should be used according to the situation, but Shaikh Abdul Wahhab Sha` rani (رح) has said in his book Lata'if-ul-Minan wal-Akhlaq that the most effective way for the betterment of one's offspring in matters pertaining to 'din' is that the parents should pray to Allah regularly to make them true practicing Muslims . Alas! The negligence of parents from this easy way is becoming very common these days, and the parents themselves are witnessing the ill effects of this negligence.
Puis Abraham fit de la formule «Il n’existe pas de dieu en dehors d’Allah», une formule transmise de génération en génération dans sa descendance après sa mort. Ainsi, il subsista toujours parmi ses descendants des gens qui proclamaient l’Unicité d’Allah sans rien Lui associer et peut-être les autres se repentiront-ils à Allah du polythéisme et des péchés.
Abraham u hizo que esta fe monoteísta perdurara en su descendencia. Así que permanecieron personas que adoraban solo a Al-lah y no Le atribuirían ningún asociado en la adoración, y mantenían la esperanza de volver a Al-lah arrepentidos de sus pecados.
Ibrahim menjadikan kalimat tauhid "Lā ilāha illallāh" kekal pada anak keturunannya setelahnya, sehingga di antara mereka senantiasa ada yang mengesakan Allah dan tidak menyekutukan-Nya dengan sesuatu pun, dengan harapan agar mereka kembali kepada Allah dengan bertobat kepada-Nya dari kesyirikan dan kemaksiatan.
Ibrahim riječi tevhida, la ilahe illellah, učini trajnim za potomstvo svoje. Među njima će biti uvijek onih koji će samo Allaha obožavati i ništa Mu kao sudruga neće pripisivati, a sve to da bi se oni pokajali Allahu od širka i grijeha.
Hindi ako nagmadali sa kapahamakan ng mga tagapagtambal na tagapagpasinungaling na ito. Bagkus nagpatamasa Ako sa kanila sa pamamagitan ng pananatili sa Mundo at nagpatamasa Ako sa mga magulang nila bago pa man nila hanggang sa dumating sa kanila ang Qur'ān at ang isang sugong malinaw, na si Muḥammad – ang basbas at ang pagbabati ng kapayapaan ay sumakanya.
Nisam požurivao sa kaznom i uništenjem mušrika koji su istinu poricali, nego sam im dao da uživaju na dunjaluku, a i precima njihovim, sve dok im nije objavljen Kur'an i dok im nije došao jasni poslanik, Muhammed, sallallahu alejhi ve sellem.
Je ne me suis pas hâté d’anéantir ces polythéistes dénégateurs mais Je leur ai plutôt donné jouissance de ce bas monde pendant un temps, tout comme J’ai donné jouissance de ce bas monde à leurs ancêtres avant eux, jusqu’à ce que le Coran leur soit apporté et que vienne à eux un Messager explicite dans ses paroles. Ce Messager est Muħammad.
Non ho affrettato la distruzione di questi idolatri rinnegatori; piuttosto li ho fatti godere lasciandoli in vita e così ho fatto godere i loro padri, prima di loro, finché non giunse loro il Corano e un chiaro Messaggero, Muħammed, pace e benedizione di Allāh su di lui ﷺ.
Ben, bu yalanlancı müşrikleri cezalandırmada acele etmedim. Bilakis ben bunları ve atalarını, kendilerine Kur'an ve apaçık açıklayan resul olan, Muhammed -sallallahu aleyhi ve sellem- gelinceye kadar dünyada geçimliklerle yaşattım.
No apresuré la destrucción de estos idólatras que negaron el mensaje. Por el contrario, les dejé disfrutar de su permanencia en este mundo y permití que sus antepasados hicieran lo mismo, hasta que el Corán y un Mensajero elocuente, Mujámmad r, vino a ellos.
Aku tidak menyegerakan kehancuran bagi orang-orang musyrik yang mendustakanmu itu, akan tetapi Aku memberikan kenikmatan hidup bagi mereka dengan tetap tinggal di dunia dan Aku beri kenikmatan kepada bapak-bapak mereka sebelum mereka hingga datang kepada mereka Al-Qur`ān dan Rasulullah yang memberi penjelasan, yaitu Muhammad -ṣallallāhu 'alaihi wa sallam-.
TA không vội tiêu diệt những kẻ đa thần phủ nhận đó, mà TA để họ ở lại trần gian và cha ông của họ trước đó cũng như vậy cho đến khi Qur'an được ban đến cho họ, và một Sứ Giả minh bạch đó là Muhammad - cầu xin Allah ban sự bình an đến Người - đến với họ.
I did not hasten the destruction upon these rejecting idolaters. Rather, I let them enjoy remaining in the world and I let their forefathers do the same, until the Qur’ān and a clear Messenger: Muhammad (peace be upon him) came to them.
İçerisinde hiç bir şüphe bulunmayan hak olan bu Kur'an kendilerine geldiği zaman şöyle demişlerdi: "Bu bir sihirdir ve Muhammed bizi onunla büyülüyor. Şüphesiz biz ona küfreden kimseleriz ve asla ona inanmayacağız."
Ketika datang kepada mereka Al-Qur`ān yang merupakan kebenaran, yang tidak ada keraguan di dalamnya, mereka berkata, “Ini adalah sihir yang digunakan Muhammad untuk menyihir kami, dan sesungguhnya kami mengingkarinya dan sekali-kali tidak akan mempercayainya.”
E quando questo Corano giunse loro, il quale è l'indubbia verità, dissero: "Questa è magia con la quale Muħammed vuole stregarci. In verità, noi lo rinneghiamo e non vi crediamo".
Noong dumating sa kanila ang Qur'ān na ito na siyang katotohanan na walang mapag-aalinlanganan doon ay nagsabi sila: "Ito ay panggagaway na ginagaway kami sa pamamagitan nito ni Muḥammad, at tunay na kami rito ay mga tagatangging sumampalataya kaya hindi kami sasampalataya rito."
And when this Qur’ān came to them, which was the undoubted truth, they said, “This is sorcery which Muhammad intends to bewitch us with. We definitely reject it and will never believe in it.”
Cuando el Corán como verdad indudable se les presentó, dijeron: “Esto es hechicería con la que Mujámmad pretende embrujarnos. Definitivamente lo rechazamos y nunca creeremos en él”.
Kada im je stigao Kur'an, koji je istina i u koji sumnje nema, oni su kazali da se radi o sihru kojim ih Muhammed pokušava zavesti, i da u njega ne vjeruju.
Puis lorsque leur a été apporté ce Coran qui est une vérité indubitable, ils dirent:
Ceci est de la sorcellerie par laquelle Muħammad nous ensorcelle et nous n’y croyons pas !
Abraham’s proclamation of the Unity of God as mentioned here was made by him during the last days of his mission. This was not simply a string of words: it was the sum and substance of a great history. When he attained the age of awareness, he discovered that the only Being worth worshipping by man was God. Except for Him, all other gods were false and without foundation. He built up his life solely on the basis of this belief and preached it among his family members and the people of his community. In complete disregard of personal or other considerations, he was steadfast in this belief for a very long time, so much so that his being a believer in the one God came to define his identity. After a lifetime spent in this way, when he left his native place and repeated the above-mentioned words, they naturally left a permanent impression. His words were such that people used to remember them whenever his name was mentioned. This strong tradition laid down by Abraham should have served as a milestone for the coming generations. But absorption in worldly interests made them neglectful of it and they became so careless and forgetful of it that in a later period, when one of God’s messengers came to remind them of this past lesson, they rejected him.
Rồi khi Qur'an được mang đến với họ chính là chân lý không có gì phải nghi ngờ thì họ lại nói: Đây quả là mà thuật, Muhammad đã làm phù phép đối với họ bọn ta, và chắc chắn bọn ta phủ nhận và sẽ không tin tưởng nơi Y.
Và những kẻ đa thần, những kẻ phủ nhận nói: Tại sao Allah không ban Kinh Qur’an này xuống cho một trong hai người đàn ông vĩ đại ở Makkah hoặc Ta-if, mà lại ban nó xuống cho Muhammad, một đứa mồ côi nghèo khổ?
Orang-orang musyrik yang mendustakan Rasul itu berkata, “Kenapa Allah tidak menurunkan Al-Qur`ān ini kepada salah seorang dari dua orang pembesar dari Makkah atau Taif sebagai ganti dari diturunkannya Al-Qur`ān kepada Muhammad yang hanya seorang yang fakir lagi yatim?”
Los idólatras que lo rechazan dicen: “¿Por qué Al-lah no reveló el Corán a uno de los dos grandes hombres de La Meca o de Taif: Al-Walīd ibn 'Uqbah o 'Urwah ibn Mas‘ūd Al-Zaqafī, en lugar de revelarlo al pobre y huérfano Mujámmad?”
Yalanlayan müşrikler dediler ki: "Allah'ın bu Kur'an'ı, fakir ve yetim olan Muhammed'in yerine, Mekke veya Taif'te yaşayan iki büyük adamdan birine indirmesi gerekmez miydi?''
Gli idolatri rinnegatori dissero: "Se solo Allāh avesse rivelato questo Corano a un uomo illustre della Mekkah o di Ţayef, invece di rivelarlo a Muħammed il povero, l'orfano!"
Commentary
Allah Ta ala has in these verses, has replied to an objection of the pagans of Arabia used to be raised against the Holy Prophet صلی اللہ علیہ . Actually, they were not prepared to accept, at the first place, that a man could be a messenger of Allah Ta’ ala. The Holy Qur'an has referred, at many places, to their objection that they could not accept Sayyidna Muhammad ﷺ as a messenger of Allah, while he eats and drinks and walks about in the market places like any ordinary man. When it was clarified through many verses of the Qur'an that not only the Holy Prophet ﷺ ، but all the prophets who came to this world, were human beings, they started advancing another argument that if prophethood had to be bestowed upon a human being, why was it not given to some wealthy man of a high rank and position from Makkah or 'if instead of the Holy Prophet ﷺ who was not so wealthy? According to some narrations, they had proposed the names of Walid Ibn Mughirah and ` Utbah Ibn Rabi` ah from Makkah, and ` Urwah Ibn Masud Thaqafi, Habib Ibn ` Amr Thaqafi or Kinanah Ibn ` Abdiyalil from Ta'if. (Ruh-ul-Ma ani)
Allah Almighty has given two answers to this objection. The second answer is found in the next verses which will be explained there, while the present verse (32) has provided the first answer in the words, "Is it they who distribute the mercy of your Lord?" "Mercy of your Lord" refers here to 'prophethood' and the gist of the answer is that appointing someone as a prophet is a mercy from Allah which he bestows upon and allocates to human beings on the basis of His absolute wisdom, and according to His exclusive discretion for which He needs not to consult anyone, nor has anyone a right to interfere with it. You have no concern with distribution of prophethood so that your advice should be sought before anyone is made a prophet. Your intellect and understanding is too deficient to be entrusted with selecting suitable persons for the office of prophethood, or for the distribution of this divine mercy among people. How can you distribute among people an office as high as prophethood, while you have no ability to distribute something that is much lower and easier, that is, your economy. You are not good enough even to carry out the distribution of your wealth and means of sustenance. We know that if you are entrusted with this responsibility, you will not be able to manage it even for one day, and the whole system will simply collapse. That is why Allah Ta’ ala has not assigned the distribution of provisions in this world to you; rather He has kept it in His own hands. Since this comparatively ordinary work cannot be entrusted to you, how can a great job like distribution of prophethood be given in your hands?
This is what the above verses mean, but in the context of replying to the 'mushrikin', many economic principles are laid down and indications are given by Allah Ta’ ala regarding the economic system of the world; their brief explanation is necessary here.
The rejecting idolaters say, “Why did Allah not reveal this Qur’ān upon one of the two great men of Makkah or Taif: Al-Walīd ibn ‘Uqbah or ‘Urwah ibn Mas‘ūd Al-Thaqafī, instead of revealing it upon the poor, orphaned Muhammad?”
Nagsabi ang mga tagapagtambal na tagapagpasinungaling: "Bakit kaya hindi nagpababa si Allāh ng Qur’ān na ito sa isa sa dalawang lalaking dakila mula sa Makkah o Ṭā'if sa halip ng pagpapababa nito kay Muḥammad, ang maralitang ulila."
I mnogobošci poricatelji kazali su: "Zašto ovaj Kur’an nije objavljen nekom velikom čovjeku iz ova dva grada, tj. Mekke ili Taifa, a ne Muhammedu koji je bio siromašan i siroče?!"
Les polythéistes dénégateurs dirent: Pourquoi Allah n’a-t-il pas révélé ce Coran aux deux hommes les plus influents de la Mecque et d’Aṭ-Ṭâ`if, Al-Walîd ibn ‘Uqbah et ‘Urwah ibn Mas’ûd Ath-Thaqafî, au lieu de le révéler à ce pauvre et orphelin Muħammad?
A da oni ne raspodjeljuju milost Gospodara tvoga, o Poslaniče, pa je daju kome hoće, a uskraćuju od koga hoće, ili to čini Allah?! Mi raspodjeljujemo među njima ono što im je potrebno za život na dunjaluku i Mi jednima dajemo bogatstvo, a drugima siromaštvo, da bi jedne drugima potčinili. A milost Gospodara tvoga na onome svijetu, bolja je od prolaznog dunjaluka kojeg oni gomilaju.
The Natural system of Distribution of wealth
نَحْنُ قَسَمْنَا بَيْنَهُم مَّعِيشَتَهُمْ (We have distributed among them their livelihood). This is to say that Allah in His infinite wisdom, has devised such a system for the world that everybody is dependent on another for meeting his needs. Thus all the people, bound in this mutual inter-dependence, are fulfilling the needs of the whole society. This verse has made it quite clear that Allah Almighty has not assigned the work of distributing livelihood to any human organization or authority that works out a plan (as claimed by the socialist theory) how to define the needs of a society, how to meet those needs, how to allocate the means of production to various channels, and how to distribute the income, and on what basis. Instead, all these functions rest with Allah Ta’ ala. What it means is that by making every person dependent upon another, an automatic system has been developed that may solve these issues, with the only condition that it is not hindered by unnatural factors like monopolies etc. This system of mutual interdependence is known in modern economic terminology as the 'supply and demand mechanism'. The natural law of 'supply and demand' is that shortage in the supply of an item results in an increase in its price, and thus attracts more factors of production towards its production, so that they may earn more profit. But when the production outpaces the demand, its prices decrease, and so does the profit, thereby diverting the means of production towards more profitable items. Islam has employed this natural mechanism of supply and demand to produce and distribute wealth, and has not assigned the distribution of livelihood to any organization under ordinary circumstances. The reason is that human planning, however advanced it may be, cannot take into account every element of human necessities; such social issues are usually resolved through a natural process that works in an automatic manner. If such problems are entrusted to human planning, it can only result in artificial restraints imposed on the natural human freedom. For example, the fact that the hours of daylight are for working, and the night is meant for sleeping was not determined by any social contract or by human planning; it came about through nature's automatic process. Similarly, who should marry whom is automatically arranged in accordance with the natural system of personal inclinations; nobody has even thought of arranging it through planning. If the question of selecting a particular field of academic specialization is entrusted to the planning of a government, instead of one's own inclination and taste, it will result in nothing but coercion and compulsion which may, in turn, disturb and spoil the natural human life. Similarly, the economic system is taken care of by Allah's wisdom and power; everybody knows in his heart what he wants to do, which job is more suitable for him, and which he can perform properly. As such, everybody, even if he is a sweeper, is happy loving his work, and is proud of it.
However, unlike capitalism, Islam has not given so much freedom to the individuals as allows them to accumulate wealth by any means, lawful or unlawful, and deprive others of their livelihood. Islam has therefore drawn a clear line between halal (permissible) and Haram (impermissible) sources of income. It has, on the one hand, totally prohibited usury or interest, speculative transactions, hoarding and gambling (which in its technical sense in Islamic law is much more general than its lexical meaning in English), and on the other hand, has levied zakah, ` ushr, etc., even on permitted income. And thus Islam has closed the doors of those social ills that are found in the present day capitalistic system. If despite all this, monopolies are created at any time, government has been permitted to intervene and break them up. Details on this subject can be seen in the author's Urdu books on 'The Issue of Interest' 'Distribution of Wealth in Islam' and 'Economic Reforms in Islamic System'.
The truth about economic equality
وَرَفَعْنَا بَعْضَهُمْ فَوْقَ بَعْضٍ دَرَجَاتٍ (and have raised some of them over others in ranks). This tells us that economic equality, in the sense that the income of all the individuals of this world should be equal, is neither desirable nor practically feasible. The reason is that Allah Ta’ ala has charged every member of this universe with some duties, and has given them rights in proportion to their obligations. All the creatures, excepting man, are liable for the least duties in the sense that there is nothing like lawful, unlawful or prohibited for them, and hence they have the least rights. Accordingly, man has been given vast freedom in dealing with them; he can use them in any way for his benefit, subject to some minor restrictions. He uses some animals as his food, some he rides and some creatures are trodden under his feet, but these things are not considered to be the denial of the rights of those creatures, because their duties are very few, hence their rights are also to that proportion. Human beings and jinns have been given more responsibilities in their duties than any other creature of this universe in that they are accountable to Allah Ta’ ala in each utterance, each deed each move and each movement; if they do not carry out their duties, they are liable to punishment in the Hereafter. That is the reason why Allah Ta’ ala has given much more rights to human beings and jinns as compared to other creatures. And then, even among human beings, those whose duties and obligations are more than others have been given more rights as well. As such, prophets (علیہم السلام) whose responsibilities exceed those of all other human beings, were given more rights than others in many respects.
The same principle has been applied by Allah Ta’ ala to the economic system also. Allah has given economic advantages and rights to anyone in accordance with his duties and obligations. It is obvious that equality in duties and obligations is not possible, and differences are unavoidable. It is simply not feasible that everybody's economic benefits i.e. income and duties be exactly equal, because they depend on one's natural abilities which include physical strength, health, intellectual power, age, level of intelligence, efficiency and quickness; it is obvious to everyone that it is beyond the capability of even the most advanced communist state to create homogeneity and equality among people in respect of these qualities. When differences in the abilities of human beings are unavoidable, there have to be differences in their economic duties. And since economic rights are linked with these duties, differences in economic rights i.e. incomes are also unavoidable, because if everybody's income is made equal, while duties continue to be different, equity and justice cannot be established. It is now quite evident that complete equality in incomes can never be fair at any time. As such the communist claim that equality will be achieved in the ultimate stage of completion of communism is neither practicable nor equitable.
To determine whose duties are more and whose are less and to determine their rights accordingly is an extremely sensitive and difficult task, and man does not have any perfect standard, as yet, to measure it. Sometimes one gets the feeling that an expert and experienced engineer has earned in only one hour what a common unskilled laborer could not, even by carrying tons of earth during the whole day. But in all fairness, one has to concede that the whole day's carefree hard work of the laborer just cannot match the burden of responsibility of the engineer. Besides, the income of the engineer is not compensation for only one hour's work, but it really is compensation partly for the exercise of the mind, burning of the mid-night oil and effort put in to get engineering education and training, and then in getting experience and expertise. In its early days, communism has accepted the differences in incomes and as such there are vast differences in the incomes of different categories of the populace in all the communist countries. But where they have slipped is that they have given control over all means of production to the government, thereby determination of duties and commensurate distribution of incomes has also come under the control of the government. As mentioned earlier, man does not have a perfect standard to measure that the rights are in accordance with one's duties; as such a few functionaries of the government in communist countries have the power to dole out, as much as they want, to any person and withhold, as much as they want from anyone. In the first place, such discretionary powers give rise to corruption, nepotism etc. Secondly, even if one presumes that all the functionaries of the government are angels, and they truly desire to distribute the incomes in the country according to the dictates of justice and equity, then what is the measure through which they may be able to determine the difference in the duties of an engineer and a laborer, and in that context what should be the difference between their incomes?
The fact is that the right decision in this matter is beyond human understanding, and that is why it has been kept in the domain of nature. This is what Allah Ta’ ala has hinted at in the verse under discussion which says, "and have raised some of them over others in ranks". Instead of leaving human beings determine this difference, Allah Ta’ ala has kept it in His own hands in the sense that by associating others in the fulfillment of everyone's needs, a system has been developed where everyone is constrained to pay the other's rightful dues for the fulfillment of his own needs. Here also, the mechanism of supply and demand based upon mutual dependence, determines everybody's income. In other words, everyone determines for himself the compensation that is adequate for the responsibilities he has undertaken; if he is offered less than that, he will not agree, and if he demands more than that, the other person will not agree to get the work done by him. This is exactly what the verse says: "so that some of them may put some other to work." ) meaning that Allah has made the incomes of the people different, so that one person may employ another; if their incomes had been the same, nobody will have been of use to another person.
Of course, in abnormal situations, big capitalists may take undue advantage of this natural system of supply and demand, and may compel poor people to work for lesser wages than their actual entitlement. In order to prevent this, Islam has, in the first place, given thorough injunctions of halal (lawful) and haram (unlawful), and a wide-ranged code of ethics based on the concept of the Day of Retribution. But if at any time, such a situation does appear, then the Islamic government has been given an authority to determine the wages and salaries during those abnormal conditions. But this authorization is limited to the abnormal conditions, and there is no need to let the government have control of all means of production for this purpose, because its harm far outweighs its gains.The Meaning of Islamic equality
It is quite clear from the above discussion that complete equality in incomes is neither a requirement of equity and justice, nor has it been actually established anywhere; It is not possible or desired in Islam either. Of course, the equality that Islam has established is in the matters of law, social behavior and in honoring the rights of everyone. What it means is that everybody is equal in exercising one's legal, civil and social rights for obtaining his economic dues as determined by the natural system mentioned above. What it does not mean is that a rich man or a man of rank and position should obtain his right with ease and dignity, while a poor man has to knock on the doors and has to lose his respect and dignity to obtain his rights, or that the law should protect the rights of the rich, and leave the poor to fend for themselves. This kind of inequality is not tolerable in Islam, and this is what Sayyidna Abu Bakr Siddiq ؓ had said in one of his addresses:
وَاللہ ما عندی اقویٰ من الضعیف حتّٰی اخذ الحق لہ ولا عندی اضعف من القویّ حتّی اخذ الحقّ منہ۔
"I swear by Allah that nobody is more forceful to me than a weak man until I cause his right to be given to him, and nobody is weaker than a powerful man till I obtain from him the right of the weak one."
Islamic equality, therefore, from the purely economic point of view means that everybody should have equal opportunities to earn livelihood, and Islam does not tolerate that a few wealthy persons should control and monopolize the sources of wealth whereas small traders should be unable to do business in the market place. By forbidding interest, speculative transactions, gambling, hoarding, monopolistic trade agreements, and by applying zakah, ` ushr, kharaj, maintenance allowances, alms and other compulsory payments, an environment of freedom has been created in which every individual can get an opportunity of earning livelihood according to his ability, endeavor and investment. A prosperous society can be built upon this foundation. The differences in incomes which remain despite all this are actually unavoidable, and cannot be erased just as the differences in human beings in respect of beauty and elegance, health and vigor, sense and intelligence and offspring and progeny cannot be wiped out.
-Ey Resul!- Rabbinin rahmetini onlar mı bölüştürüyorlar, istediklerine veriyor ve istemediklerine de engel oluyorlar? Yoksa Yüce Allah mı? Biz, dünya hayatında onların geçimlerini kendi aralarında taksim ettik. Onlardan kimilerini zengin, kimilerini de fakir kıldık ki bazıları diğerlerinin emrine amade olsunlar. Ahirette Rabbinin rahmeti kulları için bunların biriktirmiş oldukları geçici dünya malından daha hayırlıdır.
Mensajero, ¿acaso son ellos los que reparten la misericordia de tu Señor, por lo que podrían concedérselo y denegarlo a quien quisieran? Soy Yo Quien distribuye el sustento entre ellos en este mundo, haciendo que algunos de ellos sean ricos y otros pobres. La misericordia de tu Señor para con Sus siervos en la otra vida es mejor que las cosas materiales que acumulan.
Chẳng lẻ họ đứng ra phân chia hồng ân của Thượng Đế của Ngươi - hỡi Thiên Sứ - rồi họ đưa nó cho ai mà họ muốn và ngăn cản nó cho ai mà họ muốn, điều đó là theo ý họ hay theo ý muốn của Allah? Allah đã phân chia giữa họ các hồng ân trên trần thế, và ban cho họ sự giàu nghèo, để Ngài ban cho người này có thể sai bảo hay thuê mướn người kia làm việc. Và hồng ân mà Ngài dành cho bầy tôi của Ngài vào Ngày Sau sẽ tốt hơn tất cả những gì họ có được ở trên trần gian tạm bợ này.
O Messenger! Do they distribute the mercy of your Lord, that they can give it to and prevent from it whomsoever they wish? It is I who distributed their provisions between them in the world making some of them rich and some poor, so that they are subservient to each other. The mercy of your Lord to His servants in the afterlife is better than the temporary, mortal things of the world that these people hoard.
Sila ba ay namamahagi ng awa ng Panginoon mo, O Sugo, kaya nagbibigay sila nito sa sinumang niloloob nila at nagkakait sila nito sa sinumang niloloob nila, o si Allāh? Kami ay namamahagi sa pagitan nila ng mga panustos nila sa Mundo. Gumagawa Kami mula sa kanila ng mayaman at maralita upang ang iba sa kanila ay maging pinagsisilbi para sa iba pa. Ang awa ng Panginoon mo para sa mga lingkod Niya sa Kabilang-buhay ay higit na mabuti kaysa sa anumang tinitipon ng mga ito na naglalahong basura ng Mundo.
Ô Messager, sont-ce eux qui répartissent la miséricorde de ton Seigneur, l’accordant à qui ils veulent et en privant qui ils veulent ou est-ce plutôt Allah? C’est Nous qui répartissons leurs subsistances dans le bas monde et faisons d’eux des gens riches ou pauvres afin que les uns soient au service des autres. La miséricorde de ton Seigneur à l’égard de Ses serviteurs est meilleure que les débris éphémères du bas monde qu’ils amassent.
Apakah mereka yang membagi-bagikan rahmat Tuhanmu -wahai Rasul- sehingga mereka memberikannya kepada yang mereka kehendaki dan menahannya dari yang mereka kehendaki ataukah yang melakukan itu hanya Allah? Kamilah yang membagi rezeki mereka di dunia dan Kami menjadikan di antara mereka ada yang kaya dan ada yang miskin agar sebagian dari mereka memanfaatkan sebagian yang lain. Adapun rahmat Tuhanmu untuk hamba-hamba-Nya di akhirat lebih baik daripada harta dunia fana yang mereka kumpulkan.
Essi distribuiscono forse la Misericordia del tuo Dio, o Messaggero, donandola a chi vogliono e privandone chi vogliono, oppure è Allāh a farlo? Noi abbiamo distribuito il loro sostentamento in questa vita e abbiamo stabilito, tra di loro, il ricco e il povero affinché possano servirsi a vicenda. La Misericordia del tuo Dio nei confronti dei Suoi sudditi, nell'Aldilà, è migliore delle cose infime che essi accumulano in vita.
Kalaulah bukan karena menghindari manusia menjadi satu umat dalam kekufuran, niscaya Kami akan jadikan rumah orang-orang yang kafir kepada Allah atap-atap dari perak dan Kami jadikan untuk mereka tangga-tangga dari perak yang mereka gunakan untuk naik.
N’était-ce le risque que les gens deviennent tous mécréants, Nous aurions pourvus les demeures de ceux qui mécroient en Allah de toits d’argent et ajouté des escaliers pour qu'ils y accèdent.
"Dan sekiranya bukan karena hendak menghindari manusia menjadi umat yang satu (dalam kekafiran), tentulah Kami buatkan bagi orang-orang yang kafir kepada (Rabb) Yang Maha Pemurah loteng-loteng perak bagi rumah mereka dan (juga) tangga-tangga (perak) yang mereka naiki. Dan (Kami buatkan pula) pintu-pintu (perak) bagi rumah-rumah mereka dan (begitu pula) dipan-dipan yang mereka bertelekan atasnya. Dan (Kami buatkan pula) per-hiasan-perhiasan (dari emas untuk mereka). Dan semuanya itu tidak lain hanyalah kesenangan kehidupan dunia, dan kehidupan akhirat itu di sisi Rabbmu adalah bagi orang-orang yang bertakwa." (Az-Zukhruf: 33-35).
(33-35) Allah سبحانه وتعالى mengabarkan bahwa dunia tidak bernilai apa pun di sisiNya dan seandainya bukan karena kelembutan dan rahmatNya terhadap hamba-hambaNya yang tidak terlalu agresif mencari dunia, niscaya Allah سبحانه وتعالى amat melapangkan dunia bagi orang-orang kafir, dan menjadikan ﴾ لِبُيُوتِهِمۡ سُقُفٗا مِّن فِضَّةٖ وَمَعَارِجَ ﴿ "loteng-loteng perak bagi rumah mereka dan (juga) tangga-tangga (perak)" ﴾ عَلَيۡهَا يَظۡهَرُونَ ﴿ "yang mereka naiki," yakni ke atapnya, ﴾ وَلِبُيُوتِهِمۡ أَبۡوَٰبٗا وَسُرُرًا عَلَيۡهَا يَتَّكِـُٔونَ ﴿ "dan (Kami buatkan pula) pintu-pintu (perak) bagi rumah-rumah mereka dan (begitu pula) dipan-dipan yang mereka bertelekan atasnya," yang terbuat dari perak, dan pasti Allah سبحانه وتعالى menjadikan bagi mereka ﴾ وَزُخۡرُفٗاۚ ﴿ "perhiasan-perhiasan (dari emas untuk mereka)." Artinya, niscaya Allah سبحانه وتعالى menghiasi dunia mereka dengan berbagai macam perhiasan, dan pasti memberi apa pun yang mereka inginkan, tapi hal itu terhalang oleh rahmatNya pada hamba-hambaNya karena khawatir mereka akan cepat kufur dan banyaknya kemaksiatan karena cinta dunia.
Dalam ayat ini terdapat petunjuk bahwa Allah سبحانه وتعالى menghalangi sebagian orang dari hal-hal duniawi secara umum dan khusus untuk kepentingan-kepentingan mereka, dan dunia itu tidak me-nyamai sayap nyamuk pun di sisi Allah سبحانه وتعالى. Dan yang disebutkan itu tadi hanyalah nikmat-nikmat duniawi yang kotor dan fana, dan akhirat di sisi Allah سبحانه وتعالى lebih baik bagi orang-orang yang bertakwa kepada Rabb mereka dengan mengerjakan perintah-perintahNya dan menjauhi larangan-laranganNya, karena nikmat akhirat adalah nikmat yang sempurna dari berbagai segi. Di dalam surga terdapat apa pun yang diinginkan jiwa dan dipandang nikmat oleh mata. Mereka kekal di dalamnya. Alangkah berbedanya kedua negeri akhirat itu.
33- Eğer insanlar (küfür üzere birleşmiş) tek bir ümmet olmayacak olsalardı, Rahman’ı inkar edenlerin evlerinin tavanlarını ve üzerine çıktıkları merdivenleri gümüşten yapardık.
34- Evlerinin kapılarını ve yaslandıkları tahtlarını da…
35- Ve zinetlere (boğardık onları). Ne var ki bunların hepsi, dünya hayatının (geçici) menfaatinden başka bir şey değildir. Âhiret ise Rabbin nezdinde takvâ sahiplerine aittir.
33. Yüce Allah, nezdinde dünyanın hiçbir değer taşımadığını ve eğer kulları üstündeki her şeyden değerli olan lütuf ve rahmeti olmasaydı dünya hayatının nimetlerini kâfirlere çok büyük çapta vereceğini, öyle ki “Rahman’ı inkar edenlerin evlerinin tavanlarını ve üzerine” evlerinin çatılarına “çıktıkları merdivenleri gümüşten” yapacağını haber vermektedir.
34-35. “Evlerinin kapılarını ve yaslandıkları tahtlarını da” gümüşten yapardık. Onlara ayrıca pek çok zinet eşyaları da verirdik. Yani dünyayı onlara çeşitli süslerle süsler, arzuladıkları şeyleri onlara verirdik. Ancak bunu yapmayışının sebebi, kullarına olan rahmetidir. Zira onlar bu durumda dünya sevgisi dolayısı ile küfre ve çokça masiyet işlemeye koşuşurlardı.
Bu buyrukta şuna delil vardır: Yüce Allah, kulların maslahatına olmak üzere bazı dünyevî hususları genel ya da özel olarak vermeyip engeller.
Ayrıca dünyanın Allah nezdinde bir sivrisinek kanadı kadar dahi değeri yoktur. Sözü edilen bütün bu şeyler, dünya hayatının geçici menfaatleridir. Bunlardan alınacak hevesler, kursakta kalmaya mahkûmdur ve fanidir.
Allah nezdinde ise âhiret, emirlerini yerine getirmek ve yasaklarından uzak durmak sureti ile Rablerine karşı takvâlı olanlar için elbette daha hayırlıdır. Çünkü âhiretin nimetleri, her bakımdan tam ve mükemmeldir. Cennette canların çektiği ve gözlerin zevk alacağı şeyler vardır. Onlar orada ebedi kalacaklardır. Bu iki yurt arasındaki fark, gerçekten de çok büyüktür!
Và nếu như không ngăn chặng nhân loại trở thành một cộng đồng thống nhất trong việc phủ nhận đức tin thì TA đã tạo ra những ngôi nhà cho người nào phủ nhận Allah có mái nhà bằng bạc và tạo cho họ những nấc thang để họ đi lên.
Had it not been that humanity was on one creed of disbelief, I would have made in the houses of those who disbelieved in Allah roofs of silver and stairs upon which they could climb.
Si no fuera porque la humanidad estaba en un estado de incredulidad, Yo habría hecho que las casas de aquellos que no creen en Al-lah tuvieran techos de plata y escaleras por las que ascendieran a sus habitaciones.
Eğer insanların küfürde birleşerek tek bir ümmet olması tehlikesi bulunmasaydı, Allah'a küfredenlerin evlerinin tavanlarını ve üstüne basıp çıkacakları merdivenlerini gümüşten yapardık.
E se tutta la gente fosse unita nella miscredenza, avremmo creato, per le case di coloro che non credono in Allāh, dei soffitti d'argento, e avremmo creato per loro scale con le quali avrebbero potuto salirvi.
Kung hindi dahil sa ang mga tao ay magiging nag-iisang kalipunan sa kawalang-pananampalataya ay talaga sanang gumawa para sa mga bahay ng mga tumatangging sumampalataya kay Allāh ng mga bubong na pilak at gumawa para sa kanila ng mga hagdan na doon ay papanik sila,
Commentary
Superiority is not based upon wealth and property This is the second reply to the infidels of Makkah for their question why prophethood was not bestowed upon some very rich and wealthy person of Makkah or Ta'if? The gist of the answer is that some qualities and abilities are undoubtedly necessary for choosing someone as a prophet. But abundance of riches and wealth cannot be taken as the basis of this choice. Wealth and property are so worthless in Allah's view that if there was no apprehension of all the people becoming disbelievers, He will have showered gold and silver upon all the infidels. The Holy Prophet ﷺ has stated, in a hadith reported by Tirmidhi,
لو کانت الدّنیا تعدل عند اللہ جناح بعوضۃِ ما سقی کافراً منھاشربۃ مَاء
"If the worth of the whole world, in Allah's sight, had been equal to that of one wing of a mosquito, Allah Ta` ala will not have given even one drop of water from this world to an infidel (kafir) "
This tells us that neither abundance of wealth and property owned by someone can be a cause of his superiority, nor can one's poverty be taken as an indication of his being lower in rank. As for those excellent qualities which are necessary for prophethood, they are found in the Holy Prophet ﷺ ، to their perfection. Their objection is, therefore, false and baseless.
The statement in these verses that if gold and silver had been showered upon all the infidels, all the people will have become disbelievers is meant for most of the people. Even today, there are people who are certain that if they become disbelievers, they will get abundance of riches and wealth, but they do not lose their faith for the sake of wealth and property; such people will have remained steadfast to their belief and faith, perhaps even at that time, but the number of such people will have been very little indeed.
A da neće svi ljudi postati jedan narod u nevjerstvu, Mi bismo krovove
kuća onih koji ne vjeruju u Svemilosnog od srebra učinili, a i stepenice uz koje se penju, dali bismo im.
i dali bismo im vrata na kućama njihovih, i divane na kojima se odmaraju, kako bi malo-pomalo bili približeni kazni i kako bi im to bilo smutnja.
And I would make doors for their houses and give them elevated seats to recline on, as a trial and to gradually lead them into destruction.
at gumawa para sa mga bahay nila ng mga pinto, gumawa para sa kanila ng mga kama na sa mga ito sasandal sila, bilang pagpapain para sa kanila at bilang pagsubok,
Kami juga akan buatkan pintu-pintu perak untuk rumah-rumah mereka dan Kami buatkan bagi mereka dipan-dipan tempat mereka bersandar sebagai bentuk istidraj dan cobaan bagi mereka.
E avremmo creato delle porte per le loro case, e avremmo creato per loro degli scranni su cui poggiarsi, allo scopo di tentarli e metterli alla prova.
Onlara istidrac ve imtihan olarak evlerinin kapılarını ve üzerine oturup yaslanacakları divanlar da yapardık.
Les haría puertas a sus casas y les daría lechos elevados para que se recostaran, como una prueba y también para conducirlos gradualmente a su propia destrucción.
Và TA tạo cho họ những ngôi nhà có những cánh cửa, và tạo cho họ chiếc giường để họ ngã lưng nghỉ ngơi.
Nous aurions pourvu leurs maisons de portes et de divans où ils peuvent s’accouder afin de les mener graduellement à leur perte et de les tenter.
i ukrase od zlata bismo im dali, jer sve je to samo uživanje u životu
dunjalučkom, i od toga, zbog prolaznosti, nema mnogo koristi, a ahiret, u Gospodara tvoga, o Poslaniče, bit će za bogobojazne, one koji provode Njegove naredbe i udaljavaju se od zabrana.
Onlar için hepsini altın yapabilirdik. Bunların hepsi ancak geçici dünya hayatının geçimliğidir ve kalıcı olmadığından dolayı faydası azdır. -Ey Resul!- Ahirette Allah'ın emirlerine uyan ve yasaklarından sakınan muttakiler için Rabbinin katındaki nimetler ise daha hayırlıdır.
Nous leur aurions aussi fait don d’or, mais ceci n’est que jouissance de ce bas monde qui n’est que très peu bénéfique en raison de son caractère éphémère tandis que, ô Messager, les délices auprès de ton Seigneur dans l’au-delà sont meilleurs pour les gens qui craignent Allah en se conformant à Ses commandements et en renonçant à Ses interdits.
Juga niscaya Kami buatkan bagi mereka emas-emas. Semua itu tidak lain hanyalah kenikmatan kehidupan dunia dan manfaatnya sedikit karena tidak kekal, sementara kenikmatan di akhirat lebih baik bagi Tuhanmu -wahai Rasul- untuk orang-orang yang bertakwa kepada Allah dengan menaati segala perintah-Nya dan menghindari segala larangan-Nya.
También les concedería oro. Sin embargo, todo eso es solo parte del placer transitorio mundano, su beneficio es escaso debido a que al final todo desaparecerá. Sin embargo, las bondades de la vida del Más Allá son superiores según tu Señor, para aquellos que están atentos a cumplir Sus mandamientos y se abstienen de lo que Él ha prohibido.
I would also give them gold. All that is only the temporary enjoyment of the world; its benefit is little because of its ultimate extinction. However O Messenger, the bounties of the afterlife are better according to your Lord, for those who are mindful of Him by fulfilling His commands and refrain from that which He has prohibited.
Và TA đã tạo vàng cho họ, nhưng tất cả chỉ là những vật dụng ở trên cuộc sống trần tục, nó chỉ là sự hưởng thụ ngắn ngủi không hề tồn tại mãi mãi, còn những gì ở Đời Sau từ những ân huệ tốt đẹp nơi Thượng Đế của Ngươi - hỡi Thiên Sứ - dành cho những người kính sợ Allah bằng việc tuân theo mệnh lệnh của Ngài và tránh xa những điều Ngài ngăn cấm.
When the Prophet Muhammad appeared in Makkah, he seemed to the people to be an ordinary man. They opined that had God wanted to send His representative to them for their guidance, He would have selected some great renowned personality from the central townships of Arabia such as Makkah or Taif. But, this showed a narrowness in their outlook. Man is able to look simply at the present, while far-sightedness was required to understand the greatness of the Prophet Muhammad. Since the people did not possess such an outlook, they failed to understand the greatness of the Prophet Muhammad. The reason for the Prophet Muhammad being thought of as a small man was that people did not see any material pomp and show surrounding him. But these material things have no importance in the eyes of God. The fact is, these things are so unimportant in the eyes of God that, if He wishes, He may bless people with heaps of gold and silver. But God did not do this, as people’s attention would have been diverted to riches and they would not have been able to proceed to find the truth.
E avremmo concesso loro oro; tutto ciò non è altro che godimento della vita e la sua utilità è nulla, poiché è effimero; la beatitudine che vi è presso il tuo Dio, nell'Aldilà, o Messaggero, è migliore per coloro che temono Allāh obbedendo ai Suoi ordini e rispettando i Suoi divieti.
Talaga sanang gumawa Kami para sa kanila ng [palamuting] ginto. Walang iba ang lahat ng iyon kundi pagtatamasa sa buhay na pangmundo sapagkat ang pakinabang nito ay kakaunti dahil sa kawalan ng pananatili nito. Ang nasa Kabilang-buhay na kaginhawahan ay higit na mabuti sa ganang Panginoon mo, O Sugo, para sa mga tagapangilag magkasala kay Allāh sa pamamagitan ng pagsunod sa mga ipinag-uutos Niya at pag-iwas sa mga sinasaway Niya.
Onoga ko se bude slijepim pravio pred Kur'anom i od njega se okretao, Mi ćemo kazniti tako što ćemo mu šejtana natovariti, pa će mu on nerazdvojni drug postati i samo će mu zabludu povećavati.
Orang yang memandang Al-Qur`ān dengan pandangan tidak proporsional maka itu akan mengantarkannya pada sikap berpaling dari Al-Qur`ān, dia akan dihukum dengan penguasaan setan terhadap dirinya yang senantiasi menambahkan kesesatan padanya.
Ang sinumang tumitingin nang tingin na hindi mahusay sa Qur'ān, na nagpapahantong sa kanya sa pag-ayaw, ay parurusahan sa pamamagitan ng pagpapangibabaw sa isang demonyong dumidikit sa kanya, na nagdaragdag sa kanya sa kalisyaan.
And whoever turns away from this Qur’ān that was revealed to Muhammad (peace be upon him), I shall set a satan upon him who will lure him with falsehood and lead him astray; it will remain with him wherever he goes.
The Shaytan is the Companion of the One Who turns away from Ar-Rahman
وَمَن يَعْشُ
(And whosoever Ya`shu (turns away blindly)) means, whoever willfully ignores and turns away
عَن ذِكْرِ الرَّحْمَـنِ
(from the remembrance of the Most Gracious,) Al-`Asha (the root of Ya`sh) refers to weakness of vision; what is meant here is weakness of insight.
نُقَيِّضْ لَهُ شَيْطَاناً فَهُوَ لَهُ قَرِينٌ
(We appoint for him Shaytan to be a Qarin (a companion) to him.) This is like the Ayat:
وَمَن يُشَاقِقِ الرَّسُولَ مِن بَعْدِ مَا تَبَيَّنَ لَهُ الْهُدَى
(And whoever contradicts and opposes the Messenger after the right path has been shown clearly to him) (4:115),
فَلَمَّا زَاغُواْ أَزَاغَ اللَّهُ قُلُوبَهُمْ
(So when they turned away, Allah turned their hearts away) (61:5), and
وَقَيَّضْنَا لَهُمْ قُرَنَآءَ فَزَيَّنُواْ لَهُم مَّا بَيْنَ أَيْدِيهِمْ وَمَا خَلْفَهُمْ
(And We have assigned for them intimate companions, who have made fair seeming to them, what was before them and what was behind them) (41:25). Allah says here:
وَإِنَّهُمْ لَيَصُدُّونَهُمْ عَنِ السَّبِيلِ وَيَحْسَبُونَ أَنَّهُم مُّهْتَدُونَ حَتَّى إِذَا جَآءَنَا
(And verily, they hinder them from the path, but they think that they are guided aright! Until, when he comes to Us,) meaning, for this person who willfully neglects true guidance, We send to him a Shaytan to lead him astray and show him the path to Hell. When he comes before Allah on the Day of Resurrection, he will complain about the Shaytan who was appointed to accompany him.
قَالَ يلَيْتَ بَيْنِي وَبَيْنَكَ بُعْدَ الْمَشْرِقَيْنِ فَبِئْسَ الْقَرِينُ
(he says, "Would that between me and you were the distance of the two easts -- a worst companion (indeed)!") Some of them recited it; (حَتْى إِذَا جَاءَانَا) (Till, when they both come to Us.) referring to the companion Shaytan and the one whom he accompanies. Then Allah says:
وَلَن يَنفَعَكُمُ الْيَوْمَ إِذ ظَّلَمْتُمْ أَنَّكُمْ فِى الْعَذَابِ مُشْتَرِكُونَ
(It will profit you not this Day as you did wrong, (and) that you will be sharers in the punishment.) means, `your being together in the Fire will not help you in the slightest, and you will both partake of the painful punishment.' Allah says:
أَفَأَنتَ تُسْمِعُ الصُّمَّ أَوْ تَهْدِى الْعُمْىَ وَمَن كَانَ فِى ضَلَـلٍ مُّبِينٍ
Can you make the deaf to hear, or can you guide the blind or him who is in manifest error؟ means, `that is not up to you. All you have to do is convey the Message, but you do not have to guide them. Allah guides whomsoever He wills and sends astray whomsoever He wills, and He is Wise and Just in doing so.'
Allah's Vengeance upon the Enemies of His Messenger will surely come to pass
Allah further says:
فَإِمَّا نَذْهَبَنَّ بِكَ فَإِنَّا مِنْهُم مُّنتَقِمُونَ
(And even if We take you away, We shall indeed take vengeance on them.) means, `We will inevitably wreak vengeance upon them and punish them, even if you pass away.'
أَوْ نُرِيَنَّكَ الَّذِى وَعَدْنَـهُمْ فَإِنَّا عَلَيْهِمْ مُّقْتَدِرُونَ
(Or (if) We show you that wherewith We threaten them, then verily, We have perfect command over them.) means, `We are able to do both,' but Allah will not take His Messenger (in death) until He gives him the joy of seeing his enemies brought low and gives him power and authority over them and their wealth. This was the view of As-Suddi and was the opinion favored by Ibn Jarir.
Encouragement to adhere to the Qur'an
Allah then says;
فَاسْتَمْسِكْ بِالَّذِى أُوحِىَ إِلَيْكَ إِنَّكَ عَلَى صِرَطٍ مُّسْتَقِيمٍ
(So hold you fast to that which is revealed to you. Verily, you are on the straight path.) means, hold fast to the Qur'an which has been sent down to your heart, for it is truth and what it leads to is truth that shows the way to the straight path that leads to Gardens of Delight and eternal, everlasting goodness.
وَإِنَّهُ لَذِكْرٌ لَّكَ وَلِقَوْمِكَ
(And verily, this is a Dhikr for you and your people,) It was said that this means, `it is an honor for you and your people;' this was the view of Ibn `Abbas, may Allah be pleased with him, Mujahid, Qatadah, As-Suddi and Ibn Zayd. This means that it is an honor for them in that it was revealed in their language, so they are the people who have the best understanding of it among mankind and hence are obliged to be the most steadfast in adhering to its commandments. This is how the best of them were, the first immigrants and those who emulated them and followed them. It was also said that the meaning of the phrase;
وَإِنَّهُ لَذِكْرٌ لَّكَ وَلِقَوْمِكَ
(And verily, this is indeed a Dhikr for you and your people,) was that `it was sent to remind you and your people.' The fact that they are singled out does not exclude others. This is like the Ayat:
لَقَدْ أَنزَلْنَآ إِلَيْكُمْ كِتَـباً فِيهِ ذِكْرُكُمْ أَفَلاَ تَعْقِلُونَ
(Indeed, We have sent down for you (O mankind) a Book in which there is Dhikrukum (your Reminder). Will you not then understand) (21:10)
وَأَنذِرْ عَشِيرَتَكَ الاٌّقْرَبِينَ
(And warn your tribe of near kindred) (26:214)
وَسَوْفَ تُسْـَلُونَ
(and you will be questioned.) means, `about this Qur'an, and how you acted upon it and what your response to it was.'
وَاسْئلْ مَنْ أَرْسَلْنَا مِن قَبْلِكَ مِن رُّسُلِنَآ أَجَعَلْنَا مِن دُونِ الرَّحْمَـنِ ءَالِهَةً يُعْبَدُونَ
(And ask whom We sent before you of Our Messengers: "Did We ever appoint gods to be worshipped besides the Most Gracious") means, `all the Messengers called their people to the same as that to which you are calling mankind, namely the worship of Allah Alone with no partner or associate, and they forbade the worship of idols and false gods.' This is like the Ayah:
وَلَقَدْ بَعَثْنَا فِى كُلِّ أُمَّةٍ رَّسُولاً أَنِ اعْبُدُواْ اللَّهَ وَاجْتَنِبُواْ الْطَّـغُوتَ
(And verily, We have sent among every Ummah (nation) a Messenger (proclaiming): "Worship Allah, and avoid all false deities.") (16:36) Mujahid said that `Abdullah bin Mas`ud recited it: (وَاسْأَلِ الَّذِينَ أَرْسَلْنَا إِلَيْهِمْ قَبْلَكَ (مِنْ) رُسُلِنَا) (And ask those whom We sent before you of Our Messengers.) This was narrated by Qatadah, Ad-Dahhak and As-Suddi from Ibn Mas`ud, may Allah be pleased with him. Yet this appears to be an explanation rather than an alternate version of recitation. And Allah knows best.
36- Kim Rahmân’ın Zikrini/Kur'ân’ı görmezden gelirse Biz, ona bir şeytan musallat ederiz de artık o, onun arkadaşı olur.
37- O (şeytanlar), onları doğru yoldan alıkoyarlar, onlar ise kendilerinin doğru yolda olduklarını sanırlar.
38- Nihâyet o, huzurumuza geldiğinde (şeytan arkadaşına) şöyle diyecek: “Keşke benimle senin aran, doğu ile batı arası kadar uzak olsaydı. Zira sen ne kötü bir arkadaşmışsın!”
39- (Dünyada) zulme saptığınız için bugün azapta ortak olmanız, size hiçbir fayda sağlamayacaktır.
36. Yüce Allah, zikrinden yüz çeviren kimselere vereceği büyük cezayı söz konusu ederek şöyle buyurmaktadır:“Kim Rahman’ın Zikrini” Kur’ân-ı Azimi “görmezden gelirse” ondan yüz çevirir ve uzak durursa “Biz, ona bir şeytan musallat ederiz.”
Kur’ân-ı Kerîm, Rahman olan Allah’ın kullarına ihsan ettiği en büyük rahmettir. Bu rahmeti kabul ile karşılayan, en hayırlı bağışı kabullenmiş, en üstün hedef ve maksatları gerçekleştirmiş olur.
Ondan yüz çevirip reddeden kimse ise öyle bir zarara uğramış olur ki artık bundan sonra ebediyen mutlu olamaz. Üstelik Rahman, ona oldukça azgın bir şeytanı musallat kılar.
Bu şeytan, hep onunla birlikte olur, ona arkadaşlık eder, boş vaatlerde bulunur, onu hayallere daldırır ve günahlara sürükler.
37. “O (şeytanlar), onları” dosdoğru “yoldan” ve dosdoğru dinden “alıkoyarlar, onlar ise” şeytanın batılı kendilerine süslü ve güzel göstermesi, onların da haktan yüz çevirmeleri dolayısı ile “kendilerinin doğru yolda olduklarını sanırlar.”Bu iki neden, işte bu sonucu doğurur.“Böyle bir kimse kendisi hidâyette olmadığı halde hidâyet üzere olduğunu sandığından dolayı acaba mazur görülebilir mi?” denilecek olursa buna şöyle cevap verilir:
Cehaletlerinin kaynağı, hidâyete erme imkânları olduğu halde bile bile Allah’ın zikrinden/Kur’ân’dan yüz çevirmek olan bu ve benzeri kimselerin mazeretleri kabul edilmez. Çünkü bunlar imkanları olmakla birlikte hidâyete iltifat etmemişler ve bâtıla yönelmişlerdir. Esas suç ve günah da onların bu yaptığıdır.
38. Allah’ın zikrinden yüz çeviren kimsenin dünya hayatında iken şeytan ile olan hali yukarda geçti. O, sapıklık ve azgınlık içindedir ve hakikatleri tersyüz görmektedir.
Âhirette Rabbinin huzuruna geleceği zamandaki durumuna gelince; bu durum çok daha kötüdür. Zira sonu, pişmanlık, yürek acısı, hiçbir şekilde hafiflemeyecek bir keder ve o şeytan arkadaşıyla ipleri koparma olacaktır. Bundan dolayı Yüce Allah şöyle buyurmaktadır:“Nihâyet o, huzurumuza geldiğinde (şeytan arkadaşına) şöyle diyecek: “Keşke benimle senin aran, doğu ile batı arası kadar uzak olsaydı. Zira sen ne kötü bir arkadaşmışsın!” Nitekim Yüce Allah, bir başka yerde de şöyle buyurmaktadır:“O gün (her) zalim, ellerini ısırıp: Keşke peygamberle birlikte hak yolu tutmuş olsaydım, der. Eyvah bana, keşke filanı dost edinmeseydim! Andolsun ki bana geldikten sonra beni Zikir’den o saptırdı. Zaten şeytan insanı yardımsız bir halde ortada bırakır.”(el-Furkan, 25/27-29)
39. Yani Kıyamet gününde sizin, dostlarınızla ve şeytan arkadaşlarınızla ortaklaşa azap görmenizin size hiçbir faydası olmayacaktır.
Zira siz zulümde de ortaktınız, onun cezasında ve azabında da ortak olacaksınız. Aynı şekilde musibetinizin ortak oluşu dolayısıyla birbirinizden teselli bulma imkanınız da olmayacaktır. Çünkü musibet, eğer dünyada meydana gelir ve ona uğrayanlar ortaklaşa olurlarsa bu musibet, nispeten onlara hafif gelir ve biri diğerinin musibetini görerek teselli bulur. Âhiretteki musibet ise her türlü cezayı birlikte ihtiva eder ve orada asgari bir rahat yoktur. Böyle bir teselliden kaynaklanacak rahat dahi yoktur. Rabbimiz! Senden esenlik ve rahmetinle bize rahat ve huzur ihsan etmeni dileriz.
"Barangsiapa yang berpaling dari pengajaran (Rabb) Yang Maha Pemurah (al-Qur`an), Kami adakan baginya setan (yang menyesatkan) maka setan itulah yang menjadi teman yang selalu menyertainya. Dan sesungguhnya setan-setan itu benar-benar menghalangi mereka dari jalan yang benar dan mereka menyangka bahwa mereka mendapat petunjuk. Sehingga apabila orang-orang yang berpaling itu datang kepada Kami (di Hari Kiamat), dia berkata, 'Aduhai, semoga (jarak) antaraku dan kamu seperti jarak antara masyriq dan maghrib, maka setan itu adalah sejahat-jahat teman (yang menyertai manusia).' (Harapanmu itu) sekali-kali tidak akan memberi manfaat kepadamu di hari itu; karena kamu telah menganiaya (dirimu sendiri). Sesungguhnya kamu bersekutu dalam azab itu." (Az-Zukhruf: 36-39).
(36) Allah سبحانه وتعالى mengabarkan tentang hukumanNya yang amat dahsyat bagi orang yang berpaling dari peringatanNya, di mana Allah سبحانه وتعالى berfirman, ﴾ وَمَن يَعۡشُ ﴿ "Barangsiapa yang berpaling," yaitu berpaling dan menghalang-halangi, ﴾ عَن ذِكۡرِ ٱلرَّحۡمَٰنِ ﴿ "dari penga-jaran (Rabb) Yang Maha Pemurah," yaitu al-Qur`an yang agung yang merupakan rahmat terbesar Allah سبحانه وتعالى Yang Maha Pemurah terhadap para hambaNya; di mana siapa pun yang menerimanya, berarti telah menerima pemberian terbaik serta mendapatkan tujuan dan keinginan terbesar, dan siapa pun yang berpaling dan menolaknya, berarti ia amat merugi dan tidak akan mendapatkan kebahagiaan selamanya setelah itu, Allah سبحانه وتعالى menjadikan setan sebagai teman yang menyertainya, yang memberinya janji, memberinya angan-angan, dan menolongnya pada kemaksiatan.
(37) ﴾ وَإِنَّهُمۡ لَيَصُدُّونَهُمۡ عَنِ ٱلسَّبِيلِ ﴿ "Dan sesungguhnya setan-setan itu benar-benar menghalangi mereka dari jalan yang benar," yaitu jalan dan agama yang lurus, ﴾ وَيَحۡسَبُونَ أَنَّهُم مُّهۡتَدُونَ ﴿ "dan mereka menyangka bahwa mereka mendapat petunjuk," disebabkan oleh tindakan setan yang menghiasi kebatilan untuk mereka serta berpalingnya mereka dari kebenaran, sehingga keduanya menyatu. Bila ada yang bertanya, "Apakah orang seperti ini mendapatkan udzur karena ia mengira mendapatkan petunjuk padahal tidak?" Jawabannya adalah, tidak ada udzur bagi orang seperti ini dan juga orang-orang yang sama, yang kebodohan mereka bersumber dari berpaling dari peringatan Allah سبحانه وتعالى, padahal sebenarnya mereka bisa mengikuti petunjuk. Mereka merasa cukup dengan petunjuk (tidak membutuhkannya) padahal sebenarnya mereka mampu dan mereka menyukai keba-tilan. Maka dosa dan tindakan jahat adalah milik mereka.
(38) Inilah kondisi orang yang berpaling dari peringatan Allah سبحانه وتعالى di dunia bersama qarinnya, yaitu kesesatan dan memutar-balik kebenaran. Sedangkan kondisinya ketika mendatangi Rabbnya di akhirat adalah kondisi yang paling buruk, yaitu penyesalan dan kesedihan yang tidak bisa diobati dan berlepas diri dari qarinnya. Karena itu Allah سبحانه وتعالى berfirman,﴾ حَتَّىٰٓ إِذَا جَآءَنَا قَالَ يَٰلَيۡتَ بَيۡنِي وَبَيۡنَكَ بُعۡدَ ٱلۡمَشۡرِقَيۡنِ فَبِئۡسَ ٱلۡقَرِينُ ﴿ "Sehingga apabila orang-orang yang berpaling itu datang ke-pada Kami (di Hari Kiamat), dia berkata, "Aduhai, semoga (jarak) antara-ku dan kamu seperti jarak antara masyriq dan maghrib, maka setan itu adalah sejahat-jahat teman (yang menyertai manusia)," seperti yang difirmankan dalam ayat lain,
﴾ وَيَوۡمَ يَعَضُّ ٱلظَّالِمُ عَلَىٰ يَدَيۡهِ يَقُولُ يَٰلَيۡتَنِي ٱتَّخَذۡتُ مَعَ ٱلرَّسُولِ سَبِيلٗا 27 يَٰوَيۡلَتَىٰ لَيۡتَنِي لَمۡ أَتَّخِذۡ فُلَانًا خَلِيلٗا 28 لَّقَدۡ أَضَلَّنِي عَنِ ٱلذِّكۡرِ بَعۡدَ إِذۡ جَآءَنِيۗ وَكَانَ ٱلشَّيۡطَٰنُ لِلۡإِنسَٰنِ خَذُولٗا 29 ﴿
"Dan (ingatlah) hari (ketika) orang yang zhalim itu menggigit dua tangannya, seraya berkata, 'Aduhai kiranya (dulu) aku mengambil jalan (yang lurus) bersama Rasul. Kecelakaan besarlah bagiku; kiranya aku (dulu) tidak menjadikan si fulan jadi teman akrab(ku). Sesungguhnya dia telah menyesatkan aku dari al-Qur`an ketika al-Qur`an telah datang kepadaku. Dan setan itu tidak akan menolong manusia'." (Al-Furqan: 27-29).
(39) Firman Allah تعالى, ﴾ وَلَن يَنفَعَكُمُ ٱلۡيَوۡمَ إِذ ظَّلَمۡتُمۡ أَنَّكُمۡ فِي ٱلۡعَذَابِ مُشۡتَرِكُونَ ﴿ "(Harapanmu itu) sekali-kali tidak akan memberi manfaat kepadamu di hari itu, karena kamu telah menganiaya (dirimu sendiri). Sesungguhnya kamu bersekutu dalam azab itu." Maksudnya, pada Hari Kiamat ketika kalian bersama-sama dengan teman dan karib kalian sama sekali tidak berguna bagi kalian. Hal itu karena kalian besama-sama da-lam kezhaliman, karena itu kalian juga mengikuti mereka dalam hukuman dan azabNya. Dan juga tidak berguna bagi kalian ruh pelipur lara dari musibah. Sebab bila musibah menimpa di dunia dan dirasa oleh banyak orang, maka musibah tersebut akan terasa ringan. Sedangkan musibah akhirat itu menyatukan berbagai siksaan yang tidak ada istirahatnya sedikit pun, tidak ada istirahat yang kita kenal ini. Kami memohon keselamatan padaMu wahai Rabb dan berilah kami kenikmatan dengan rahmatMu.
Commentary
وَمَن يَعْشُ عَن ذِكْرِ الرَّحْمَـٰنِ (And whoever makes himself blind against the advice of the Rahman, We assign for him a devil who accompanies him all the time - 43:36) It means that whoever knowingly turns a blind eye towards Allah's advice i.e. the Holy Qur'an and wahy, Allah assigns to him a devil who accompanies him all the time in this world to prevent him from virtuous deeds, and to divert him towards evil. When such a man is resurrected in the Hereafter, his devil will also be with him, till they both are pushed in Hell. (Qurtubi).
We learn from this that the punishment one gets even in this world for turning away from Allah's remembrance is that he gets into bad company and 'shaitans' (devils), whether from humans or from jinns, keep diverting him from virtues to vices. He commits vices but thinks that he is doing very well. (Qurtubi). This devil who is assigned to such a person, as mentioned here, is in addition to the 'Shaitan' (Satan) who is attached to every believer and disbeliever, because that 'shaitan' (Shaitan) does leave the man alone at certain specific times, whereas this devil accompanies him all the time. (Bayan-ul-Qur an)
Quiconque consulte insuffisamment le Coran, finissant ainsi par s’en détourner, Nous le punirons en l’assujettissant à un démon qui ne le quitte pas d’une semelle et aggrave son égarement.
Còn ai làm ngơ không để mắt đến Qur'an thì điều đó sẽ dẫn y đến một hình phạt là Shaytan sẽ làm bạn đồng hành với y cũng như tăng thêm sự quyến rũ đối với y
Chiunque legga il Corano senza esservi preparato, ciò lo condurrà ad essere avverso e sarà punito, poiché Satana avrà potere su di lui e aumenterà il suo inganno.
Kim Kur'an'a kuvvetli bir şekilde önem vermez ve onu umursamaz ise, bu davranışı o kimseyi Kur'an'dan yüz çevirmeye kadar götürür ve böyle davrandığından dolayı ona ceza olarak sapıklığını artıran, yanından hiç ayrılmayan bir şeytan musallat edilir.
A quien se aleje de este Corán que le fue revelado a Mujámmad r, le asignaré un demonio que lo engañará con la falsedad hasta extraviarlo, y permanecerá con él donde sea que vaya.
Para setan yang menyertai mereka, yang dikuasakan atas orang-orang yang berpaling dari Al-Qur`ān menghalang-halangi mereka dari agama Allah, sehingga mereka tidak mematuhi perintah-perintah-Nya dan tidak menjauhi larangan-larangan-Nya dan mereka mengira mendapat petunjuk menuju kebenaran, dengan demikian mereka tidak bertobat dari kesesatan mereka.
Questi alleati, che hanno potere su coloro che sono avversi al Corano, ostacolano loro la strada che conduce alla religione di Allāh: non obbediscono ai Suoi ordini e non rispettano i Suoi divieti, ed essi pensano di essere ben guidati alla Retta Via e per tale motivo non si pentono della loro perdizione.
Kur'an'dan yüz çevirenlerin üzerine musallat edilen bu şeytanlar, onları Allah'ın dininden uzaklaştırırlar. Böylece Yüce Allah'ın emirlerine uymazlar ve yasaklarından da sakınmazlar. Kendilerinin hidayet üzere olduklarını zannederler. Onlar, bu sebepten dolayı sapıklıklarından da tövbe etmezler.
oni – šejtani koji prate one koji su se od Kur'ana okrenuli, ljude će od Pravog puta i Allahove vjere odvraćati, pa neće provoditi Njegove naredbe i neće napustiti zabrane, a oni će misliti da su na
Pravom putu i da slijede istinu. Zbog toga se oni neće ni pokajati za svoju zabludu.
Tunay na ang mga kapisang ito na mga pinangingibabaw sa mga tagaayaw sa Qur'ān ay talagang bumabalakid sa kanila sa relihiyon ni Allāh kaya hindi sila sumusunod sa mga ipinag-uutos Niya at hindi sila umiiwas sa mga sinasaway Niya habang nagpapalagay sila na sila ay mga napapatnubayan sa katotohanan at dahil doon sila ay hindi nagbabalik-loob mula sa pagligaw nila.
Indeed, these satan companions who have been set upon those who turn away from the Qur’ān, prevent them from the religion of Allah. They are unable to fulfil His commands and refrain from things He has not allowed; they think that they are guided to the truth and so they do not repent from their deviance.
Và những kẻ đồng hành này luôn quản thúc nhân loại, xúi dục họ việc quay lưng lại với Qur'an để cản trở họ đến với tôn giáo của Allah, rồi họ không tuân theo mệnh lệnh của Ngài, và không tránh xa những điều Ngài ngăn cấm. Tuy nhiên, họ vẫn luôn nghĩ họ là những người được hướng dẫn đến với chân lý, và rồi đa số họ không hối cải về việc lầm lạc của họ.
Ces démons imposés à ceux qui se détournent du Coran, les écartent assurément de la religion d’Allah. Ils ne se conforment donc plus à Ses commandements ni ne renoncent à Ses interdits et sont persuadés qu’ils sont guidés vers la vérité, ce qui les amène à ne pas se repentir de leur égarement.
De hecho, estos demonios acompañantes han sido asignados sobre aquellos que se alejan del Corán, y los ahuyentan de la religión de Al-lah. No pueden cumplir Sus mandamientos y abstenerse de cosas que Él ha prohibido, piensan que están bien encaminados en la verdad y, por lo tanto, no se arrepienten de su desviación.
Hasta que, cuando aquel que se aleja del recuerdo de Al-lah venga ante Él en el Día del Juicio, dirá con nostalgia: “¡Compañero! ¡Si tan solo hubiera existido entre nosotros una distancia como la del este y el oeste! ¡Fuiste un pésimo compañero!”
Sehingga jika telah datang kepada Kami orang yang berpaling dari peringatan Allah pada hari Kiamat, ia berkata dengan penuh harap, “Aduhai sekiranya antara diriku dan dirimu -wahai setan yang selalu menemani- terdapat jarak antara timur dan barat, sungguh engkau merupakan teman yang buruk.”
Kada onaj ko se okretao od spominjanja Allaha, dođe pred Njega na Sudnji dan, kazat će: Kamo sreće da si (ti koji si uz mene bio) od mene bio daleko, koliko je dalek istok od zapada. Kako si ti samo ružan drug.
Hanggang sa kapag dumating kay Allāh ang tagaayaw sa pag-alaala sa Kanya sa Araw ng Pagbangon, magsasabi siya habang nagmimithi: "O kung sana sa pagitan ko at pagitan mo, O kapisan, ay may distansiya ng nasa pagitan ng silangan at kanluran sapagkat pinapangit ka na kapisan!"
Kıyamet gününde Allah'ın zikrinden yüz çeviren o kimse geldiği zaman, temenni ederek şöyle söyler: "-Ey Arkadaşım!- Keşke benimle senin aranda doğu ile batı uzaklığı kadar bir uzaklık olsaydı. Sen ne kötü bir arkadaşsın."
Cho đến khi đám người nghoãn mặt với việc tụng niệm Allah bị mang ra trình diện vào Ngày Tận Thế thì họ khát khao rằng: Ước gì giữa ta và ngươi - hỡi kẻ đồng hành - ở xa nhau bằng khoảng cách giữa phương đông và phương tây, thật tồi tệ thay người bạn đồng hành như vậy!.
Finché, quando colui che è avverso a invocare Allāh dirà, nel Giorno della Resurrezione, rimpiangendo: "Se solo ci fosse stata tra me e te, o compagno, una distanza grande quanto quella tra l'Oriente e l'Occidente: che infausto compagno!".
Until when the one who turns away from the remembrance of Allah will come to Him on the Day of Judgement, he will longingly say, “O companion! If only there had been the distance of the east and west between you and I! You were such a disgraceful companion!”
Lorsque celui qui refusait d’évoquer Allah viendra à Nous le Jour de la Résurrection, il s’exclamera avec regret: Ô compagnon démoniaque, si seulement tu étais séparé de moi d’une distance aussi grande que celle qui sépare le Levant du Couchant ! Quel mauvais compagnon tu es !
Allah će na Sudnjem danu reći nevjernicima: "Nakon što ste prema sebi nepravedni bili, čineći širk i grijehe, neće vam biti od koristi to što ćete zajedno biti kažnjavani. Vaši ortaci od vas neće preuzeti nimalo kazne."
Al-lah les dirá a los incrédulos en el Día del Juicio: “Después de haberse oprimido a sí mismos al atribuirme compañeros y cometer pecados, el hecho de compartir el castigo no los beneficiará en lo más mínimo hoy, a pesar de que se hayan acompañado en la incredulidad y cometiendo pecados en la vida mundanal”.
Yüce Allah, kıyamet gününde kâfirlere şöyle buyurur: "Azaba ortak olmanız, bugün size asla fayda vermeyecektir. Siz, şirk koşarak ve günahlar işleyerek kendi nefislerinize zulmettiniz. Ortaklarınız sizin göreceğiniz azaptan herhangi bir şeyi asla kaldırmazlar."
Allah dira aux mécréants le Jour de la Résurrection: Vous qui avez été injustes envers vous-mêmes par votre polythéisme et vos péchés, il ne vous servira à rien d’être associés dans le châtiment car vos associés ne porteront pour vous aucune part de votre supplice.
وَلَن يَنفَعَكُمُ الْيَوْمَ ('Since you were wrongdoers, it will never benefit you today that you are sharing the punishment with each other.'...43:39) There can be two explanations of this verse. One is that since your 'kufr' and 'shirk' (disbelief and ascribing partners to Allah) has been proved, your longing in the Hereafter in the words, "Will that this devil had been away from me," will be of no avail, because all of you will be sharing the same punishment.
The other explanation could be that after getting in Hell, your sharing the punishment with the devil will not benefit you. In this world, indeed it happens that when a few people share the same misfortune, everyone's burden of misery becomes somewhat lighter, but there in Hell, everybody will be so terrorized that nobody will be able to lighten another's misery and hence sharing of the punishment will be of no benefit. (The translation given above is based on this interpretation.)
Allāh disse ai miscredenti, nel Giorno della Resurrezione: "Oggi – considerato che avete sviato voi stessi con l'idolatria e i peccati – non vi gioverà allearvi nella punizione, poiché i vostri alleati non si faranno carico della vostra punizione".
Allah berfirman kepada orang-orang kafir pada hari Kiamat, “Hari ini tidak bermanfaat bagi kalian -sedang kalian telah menganiaya diri kalian sendiri dengan melakukan syirik dan kemaksiatan- kebersamaan kalian di dalam azab, teman-teman kalian tidak akan pernah menanggung sedikit pun dari azab kalian.”
Allah will say to the disbelievers on the Day of Judgement, “After you have oppressed yourselves by ascribing partners to Me and committing sins, your sharing the punishment will not benefit you in the slightest today, despite you accompanying each other in disbelief and committing sins in the world.”
Man’s turning away from good advice means his rejection of reality. Divine reality comes before him with undeniable, reasoned arguments. However, in order to protect his interests, he ignores it. One who does so makes false statements against it in order to justify his stand. This is when Satan has the opportunity to get the better of him and turn his mind in the wrong direction. Keeping the man busy with false justifications, Satan goes on assuring him that he is on the right path. The spell of deceit is broken only when the man meets his death and is produced before God for the final reckoning. In this world, man is wont to readily make friends with anyone who supports his falsehood, but in the Hereafter, he will curse all such companions. He will then want them to stay so far away from him that he should be able neither to see their faces nor hear their voices.
Magsasabi si Allāh sa mga tagatangging sumampalataya sa Araw ng Pagbangon: "Hindi magpapakinabang sa inyo sa Araw na ito – yayamang lumabag nga kayo sa katarungan sa mga sarili ninyo dahil sa pagtatambal at mga pagsuway – ang pagkakalahok ninyo sa pagdurusa sapagkat hindi magpapasan ang mga pantambal ninyo [sa Akin] para sa inyo ng anuman mula sa pagdurusa ninyo."
Allah nói với những kẻ phủ nhận vào Ngày Phục Sinh: Và ngày hôm nay, lời trách móc không giúp ích được gì cho các ngươi - trước đây các ngươi đã bất công với chính bản thân các ngươi bằng tội Shirk và nhiều tội lỗi khác - các ngươi hãy cùng nhau san sẻ hình phạt vì những thần linh mà các ngươi đã tổ hợp trước đây sẽ không gánh vác bất cứ hình phạt nào của các ngươi cả.
Şüphesiz bunlar hakkı duymaktan sağırlar ve görme hususunda da körlerdir. -Ey Resul!- Sen mi o sağırlara işittirebileceksin veya kör olan veya dosdoğru yoldan apaçık sapıklıkta bulunan kimseye sen mi hidayet edeceksin?
Tunay na ang mga ito ay mga bingi sa pagdinig ng katotohanan, mga bulag sa pagkakita nito. Kaya ikaw ba, O Sugo, ay nakakakaya sa pagpaparinig sa mga bingi o pagpapatnubay sa mga bulag o pagpapatnubay sa sinumang naging nasa isang pagkaligaw na maliwanag palayo sa daang tuwid?
Oni su gluhi pa ne čuju istinu, slijepi su da je vide, pa zar da ti, o Poslaniče, možeš dozvati gluhe i na Pravi put uputiti slijepe i one koji su u jasnoj zabludi?!
In verità, costoro sono sordi nei confronti della verità e ciechi dinanzi ad essa. Tu, o Messaggero, sei forse capace di indurre i sordi ad ascoltare o i ciechi a vedere, oppure portare alla Retta Via chi è chiaramente sviato dalla Retta Via?!
40- O sağırlara sen mi işittireceksin? Yahut körlere ve apaçık bir sapıklık içerisinde bulunanlara doğru yolu sen mi göstereceksin?
41- Eğer seni (vefat ettirip içlerinden) alıp götürsek bile biz, onlardan kesinlikle intikam alacağız.
42- Yahut da onları tehdit ettiğimiz (azabı) sana gösteririz. Zira Bizim onlara gücümüz yeter.
43- O halde sen, sana vahyolunana sarıl! Çünkü sen, dosdoğru bir yol üzeresin.
44- Şüphesiz o, hem senin hem de kavmin için bir şereftir/öğüttür. Yakında (ondan) sorguya çekileceksiniz.
45- Senden önce gönderdiğimiz peygamberlerimize sor ki: Biz, Rahman’ın yanı sıra ibadet edilecek ilâhlar var etmiş miyiz?
40. Yüce Allah, Rasûlü’nü inkarcıların, çağrısını kabul etmeyişlerine karşı teselli ederek onlarda bir hayır bulunmadığını ve onların kendilerini hidâyete iletecek bir ruh temizliğine sahip olmadıklarını belirtmekte ve şöyle buyurmaktadır:“O” kulak vermeyen “sağırlara sen mi işittireceksin? Yahut” görmezden gelen “körlere ve” sapık olduğunu bilip bundan hoşnut olduğundan dolayı da “apaçık bir sapıklık içerisinde bulunanlara doğru yolu sen mi göstereceksin?” Sağır sesleri işitmediği, kör görmediği gibi, apaçık sapıklık içerisinde bulunan da hidâyet bulamaz.
Çünkü böyleleri Zikir’den yüz çevirdikleri için onların fıtratları ve akılları bozulmuştur. Onlar, bozuk inançlar uydurmuş ve çok kötü vasıflara sahip olmuşlardır. Bu inanç ve vasıfları da onların hidâyet bulmalarına engel olur ve helâke gidişlerinin daha da artmasına yol açar.
Geriye böylelerinin ya dünyada ya da âhirette ibretli bir şekilde cezalandırılıp azaba uğratılmalarından başka geriye bir seçenek kalmamaktadır. Bundan dolayı da Yüce Allah şöyle buyurmaktadır:
41. “Eğer seni (vefat ettirip içlerinden) alıp götürsek bile biz, onlardan kesinlikle intikam alacağız.” Yani onları tehdit edegeldiğimiz azabı sana göstermeden önce seni alıp götürürsek, Bizim vermiş olduğumuz doğru habere dayanarak şunu bil ki; şüphesiz Biz onlardan intikam alacağız.
42. “Yahut da onları tehdit ettiğimiz (azabı) sana gösteririz. Zira Bizim onlara gücümüz yeter.” Ancak o azabın öne alınması yahut sonraya bırakılması, hikmetin gereğine bağlıdır.
İşte seninle bu inkarcıların durumu bundan ibarettir.
43. “O halde sen, sana vahyolunana” hem fiilen hem de sahip olunmasını emrettiği sıfatlara sahip olmak suretiyle, ona davet ederek, gerek bizzat kendine gerekse de başkalarına onun hükümlerini uygulamaya gayret ederek “sarıl!”
“Çünkü sen” Yüce Allah’a ve O’nun lütuf ve ihsan yurduna ulaştıran “dosdoğru bir yol üzeresin.”
Bu da senin, sana vahyolunana daha çok sarılmanı ve onunla hidâyet bulmanı gerektirmektedir. Çünkü sen onun hak, adalet ve doğrunun ta kendisi olduğunu bildiğin için çok sağlıklı bir temel üzere binanı kurmuş oluyorsun. Senden başkaları ise binalarını şüphe, vehim, zulüm ve haksızlık üzere kurmaktadırlar.
44. “Şüphesiz o,” yani bu Kur’ân-ı Kerîm “hem senin hem de kavmin için bir şereftir/öğüttür.”Büyük bir övünç kaynağıdır, üstün bir değerdir. Kadri ölçülemeyecek ve gerçek niteliği ile bilinemeyecek kadar büyük bir nimettir. Aynı şekilde bu kitap, ihtiva ettiği dünyevi ve uhrevi hayırları sizlere hatırlatarak öğüt vermekte, sizi bunlara teşvik etmekte, diğer taraftan şerri de hatırlatıp ondan sakındırmaktadır.“Yakında” ondan, onun gereğini yerine getirip de yüceldiniz ve ondan faydalandınız mı yoksa gereğini yerine getirmediniz mi diye “sorguya çekileceksiniz.” Eğer gereğini yerine getirmedinizse o, sizin aleyhinize delil olacak ve siz bu nimete karşı nankörlük etmiş olacaksınız.
45. Böyle bir şey var mı ki müşriklerin bu hususta peygamberlerden birisine uyduklarına dair ellerinde bir tür delil olmuş olsun?
Eğer sen, onlara bunu soracak ve durumları hakkında bilgi edinmek isteyecek olursan o peygamberlerden hiçbir kimsenin Allah ile birlikte başka bir ilâh edinmeye davet ettiğini göremezsin. İlkinden sonuncusuna kadar bütün peygamberler, tek başına Allah’a, O’na hiçbir şeyi ortak koşmaksızın ibadet etmeye çağırmışlardır. Nitekim Yüce Allah, şöyle buyurmaktadır:“Andolsun ki Biz her ümmete: Allah’a ibadet edin ve tağuttan kaçının, diyen bir peygamber göndermişizdir.”(en-Nahl, 16/36)
Allah’ın gönderdiği her bir peygamber: Allah’a ibadet edin, sizin O’ndan başka hiçbir hak ilâhınız yoktur, demiştir. İşte bu, müşriklerin şirklerine dair hiçbir dayanaklarının bulunmadığını, ister sağlıklı aklî delil olsun, ister peygamberlerden gelmiş naklî bir delil olsun hiçbir delillerinin olmadığını göstermektedir.
Sesungguhnya mereka itu tuli dari mendengarkan kebenaran dan buta dari melihat kebenaran, maka apakah engkau -wahai Rasul- mampu menjadikan orang yang tuli bisa mendengar, atau memberi petunjuk kepada orang yang buta, atau memberi hidayah kepada orang yang berada dalam kesesatan yang nyata dari jalan yang lurus?!
Ces gens-là sont sourds et aveugles face à la vérité. Est-ce à toi, ô Messager, de faire entendre les sourds, de guider les aveugles ou de guider ceux qui sont clairement égarés du droit chemin?
Với đám người điếc không thể nghe thấy chân lý, những người mù không thể nhìn thấy chân lý, vậy Ngươi - hỡi Thiên Sứ - làm sao có khả năng làm cho người điếc nghe thấy, hoặc hướng dẫn người mù, hay là hướng dẫn người mà rõ ràng y đang lạc lối ra khỏi con đường ngay thẳng cho được?!.
Indeed, these people are deaf from hearing the truth and blind from seeing. O Messenger! Are you then capable of making the deaf hear, guiding the blind, or guiding the one clearly astray from the straight path?
De hecho, estas personas están sordas a oír la verdad y ciegas para verla. Mensajero, ¿eres capaz de hacer que los sordos escuchen, de guiar a los ciegos o de conducir a los que están verdaderamente extraviados del camino recto?
"Maka apakah kamu dapat menjadikan orang yang tuli bisa mendengar atau (dapatkah) kamu memberi petunjuk kepada orang yang buta dan kepada orang yang tetap dalam kesesatan yang nyata? Sungguh, jika Kami mewafatkan kamu (sebelum kamu mencapai kemenangan) maka sesungguhnya Kami akan menyiksa mereka (di akhirat). Atau Kami memperlihatkan kepadamu (azab) yang telah Kami (Allah) ancamkan kepada mereka. Maka sesung-guhnya Kami berkuasa atas mereka. Maka berpegang teguhlah kamu kepada Agama yang telah diwahyukan kepadamu. Sesung-guhnya kamu berada di atas jalan yang lurus. Dan sesungguhnya al-Qur`an itu benar-benar suatu kemuliaan besar bagimu dan bagi kaummu dan kelak kamu akan diminta pertanggungan jawab. Dan tanyakanlah kepada rasul-rasul Kami yang telah Kami utus sebelum kamu, 'Adakah Kami menentukan ilah-ilah untuk disem-bah selain Allah Yang Maha Pemurah?'" (Az-Zukhruf: 40-45).
(40) Allah سبحانه وتعالى berfirman kepada RasulNya, Muhammad a, seraya memberi hiburan atas keengganan orang-orang yang men-dustakan, dan tidak mau mengikuti seruan beliau a, dan bahwa-sanya tidak ada kebaikan pada diri mereka dan tidak ada kesucian dalam diri mereka untuk diajak menuju petunjuk, ﴾ أَفَأَنتَ تُسۡمِعُ ٱلصُّمَّ ﴿ "Maka apakah kamu dapat menjadikan orang yang tuli bisa mendengar," yaitu orang-orang yang tidak mendengar, ﴾ أَوۡ تَهۡدِي ٱلۡعُمۡيَ ﴿ "atau (da-patkah) kamu memberi petunjuk kepada orang yang buta," yakni, orang-orang yang tidak melihat. Ataukah engkau bisa memberi petunjuk pada orang ﴾ فِي ضَلَٰلٖ مُّبِينٖ ﴿ "yang tetap dalam kesesatan yang nyata," yaitu terang dan jelas, karena ia mengetahui kesesatan tapi ridha dengannya. Sebagaimana orang tuli tidak mendengar suara dan orang buta tidak bisa melihat, begitu juga orang yang amat tersesat dengan nyata juga tidak bisa mendapat petunjuk. Fitrah dan akal sehat mereka rusak karena berpaling dari peringatan. Mereka mem-buat-buat keyakinan palsu dan sifat-sifat keji yang menghalangi antara mereka dengan petunjuk yang mengharuskan mereka ter-jerembab dalam kebinasaan.
(41) Tidak tersisa apa pun buat mereka selain azab dan hukuman, baik di dunia ataupun di akhirat. Karena itu Allah سبحانه وتعالى berfirman, ﴾ فَإِمَّا نَذۡهَبَنَّ بِكَ فَإِنَّا مِنۡهُم مُّنتَقِمُونَ ﴿ "Sungguh, jika Kami mewafatkan kamu (sebelum kamu mencapai kemenangan), maka sesungguhnya Kami akan menyiksa mereka (di akhirat)," yaitu, bila Kami mewafatkanmu sebelum Kami memberitahukan azab yang Kami ancamkan pada mereka, maka ketahuilah dengan berita Kami yang benar bahwa Kami benar-benar akan menyiksa mereka yang mendustakan.
(42) ﴾ أَوۡ نُرِيَنَّكَ ٱلَّذِي وَعَدۡنَٰهُمۡ ﴿ "Atau Kami memperlihatkan kepadamu (azab) yang telah Kami (Allah) ancamkan kepada mereka," berupa azab, ﴾ فَإِنَّا عَلَيۡهِم مُّقۡتَدِرُونَ ﴿ "maka sesungguhnya Kami berkuasa atas mereka," tapi hal itu bergantung pada putusan hikmah Allah سبحانه وتعالى, apakah azabnya dipercepat atau ditunda. Inilah kondisimu bersama mereka yang mendustakan.
(43) Sedangkan engkau, ﴾ فَٱسۡتَمۡسِكۡ بِٱلَّذِيٓ أُوحِيَ إِلَيۡكَۖ ﴿ "maka berpegang teguhlah kamu kepada Agama yang telah diwahyukan kepadamu," baik tindakan maupun sifat terhadap sifat yang diperintahkan dan menyeru padanya serta berusaha untuk melaksanakannya pada dirimu sendiri dan pada orang lain.
﴾ إِنَّكَ عَلَىٰ صِرَٰطٖ مُّسۡتَقِيمٖ ﴿ "Sesungguhnya kamu berada di atas jalan yang lurus," yang menghantarkan kepada Allah سبحانه وتعالى dan kepada tempat kemuliaanNya. Inilah yang membuatmu untuk semakin berpegang teguh dan mendapatkan petunjuk bila kau mengetahui bahwa Agama itu adalah benar, adil, jujur, berdiri di atas dasar yang kokoh, sementara yang lain membangun keyakinannya di atas keraguan, dugaan, dan kezhaliman.
(44) ﴾ وَإِنَّهُۥ لَذِكۡرٞ لَّكَ وَلِقَوۡمِكَۖ ﴿ "Dan sesungguhnya al-Qur`an itu benar-benar suatu kemuliaan besar bagimu dan bagi kaummu," yaitu kebang-gaan bagimu, kebajikan agung serta nikmat yang tidak terkira dan tidak diketahui sifatnya serta mengingatkanmu juga pada kebaikan dunia dan akhirat serta mendorongmu padanya. Juga mengingat-kanmu pada keburukan dan memperingatkanmu darinya. ﴾ وَسَوۡفَ تُسۡـَٔلُونَ ﴿ "Dan kelak kamu akan diminta pertanggungan jawab" darinya, apakah kalian menunaikannya sehingga derajat kalian tinggi serta kalian mendapat manfaat, ataukah kalian tidak menunaikannya sehingga menjadi hujjah yang akan melawan kalian serta sebagai suatu kekufuran dari kalian dengan nikmat ini?
(45) ﴾ وَسۡـَٔلۡ مَنۡ أَرۡسَلۡنَا مِن قَبۡلِكَ مِن رُّسُلِنَآ أَجَعَلۡنَا مِن دُونِ ٱلرَّحۡمَٰنِ ءَالِهَةٗ يُعۡبَدُونَ ﴿ "Dan tanyakanlah kepada rasul-rasul Kami yang telah Kami utus sebelum kamu, 'Adakah Kami menentukan sesembahan-sesembahan untuk disembah selain Allah Yang Maha Pemurah'," sehingga orang-orang musyrik memiliki semacam hujjah yang mereka ikuti dari salah seorang rasul tersebut? Bila kau bertanya dan mencari tahu kondisi mereka (para rasul), kau tidak akan mendapatkan satu pun dari mereka yang menyeru untuk menjadikan tuhan lain bersama Allah سبحانه وتعالى. Se-mua rasul dari yang pertama hingga yang terakhir sama menyeru untuk menyembah Allah سبحانه وتعالى semata, Yang tidak ada sekutu bagiNya. Allah سبحانه وتعالى berfirman,
﴾ وَلَقَدۡ بَعَثۡنَا فِي كُلِّ أُمَّةٖ رَّسُولًا أَنِ ٱعۡبُدُواْ ٱللَّهَ وَٱجۡتَنِبُواْ ٱلطَّٰغُوتَۖ ﴿
"Dan sesungguhnya Kami telah mengutus rasul pada tiap-tiap umat (untuk menyerukan), 'Sembahlah Allah (saja), dan jauhilah thaghut'." (An-Nahl: 36).
Semua rasul yang diutus Allah سبحانه وتعالى mengatakan pada kaumnya, ﴾ ٱعۡبُدُواْ ٱللَّهَ مَا لَكُم مِّنۡ إِلَٰهٍ غَيۡرُهُۥٓۚ ﴿ "Sembahlah Allah, tidak ada bagi kalian Tuhan lain selainNya." Hal ini menunjukkan bahwa orang-orang musyrik tidak memiliki sandaran dalam kesyirikan mereka, bukan berasal dari akal sehat dan juga bukan dari berita para rasul.
Se anche ti facessimo morire prima di punirli, in verità, Noi ci vendicheremo di loro, punendoli nella vita terrena e nell'Aldilà.
Si tuviera que alejarte de ellos mediante la muerte antes de castigarlos, los castigaría en este mundo y en el Más Allá.
Seandainya Kami mewafatkan kamu -dengan mematikan kamu sebelum Kami menyiksa mereka- maka sesungguhnya Kami akan membalas mereka dengan menyiksa mereka di dunia dan di akhirat.
Şüphesiz bu itibarla -onlara azap etmeden önce biz senin canını alarak onların arasından alıp götürsek bile, dünyada ve ahirette onlara azap ederek mutlaka onlardan intikam alacağız.
Si Nous te faisions partir, en te faisant mourir avant qu’ils ne soient châtiés, Nous nous vengerions alors d’eux en les châtiant dans le bas monde et dans l’au-delà.
If I was to take you away by causing you to die before I punish them, I would be taking retribution from them by punishing them in the world and the Hereafter.
Ako bismo ti dušu uzeli, o Poslaniče, njih bismo, sigurno, kaznili i na dunjaluku i na ahiretu.
Kaya kung nag-aalis Kami sa iyo sa pamamagitan ng pagbibigay-kamatayan sa iyo bago Namin sila pagdurusahin, tunay na Kami ay maghihiganti sa kanila sa pamamagitan ng pagdudulot ng pagdurusa sa kanila sa Mundo at Kabilang-buhay,
Dù rằng TA có rút hồn Ngươi chết trước - khi TA trừng phạt bọn họ - thì chắc chắn họ vẫn sẽ bị trừng phạt ở đời này và Đời Sau.
ili, kad bismo ti htjeli pokazati nešto od kazne koju smo im obećali, pa Mi nad njima, zaista, potpunu moć imamo i oni Nas ne mogu nadvladati.
Yahut onlara vadettiğimiz azabın bir kısmını sana gösteririz. Çünkü bizim onlara gücümüz yeter ve bize galip gelmeye de güçleri yetmez.
O si tuviera que mostrarte parte del castigo que preparé para ellos, en verdad, tengo esa capacidad sobre ellos y no pueden vencerme en lo más mínimo.
Or if I was to show you some of the punishment I have prepared for them; indeed, I possess the capability over them and they cannot overpower me in the slightest.
Oppure ti faremmo assistere a parte della punizione che abbiamo loro promesso. In verità, Noi abbiamo autorità su di loro e non potranno mai vincerci.
Ou alors, Nous te montrerions une part du châtiment que Nous leur promettons car Nous avons sur eux un pouvoir certain et ils sont incapables de Nous tenir tête.
o magpapakita nga Kami sa iyo ng ilan sa ipinangako Namin sa kanila na pagdurusa saka tunay na Kami sa kanila ay nakakakaya: hindi sila nakakakaya sa pakikinaig sa Amin sa anuman.
Atau seandainya Kami memperlihatkan kepadamu sebagian dari siksa yang pernah Kami janjikan kepada mereka, sesungguhnya Kami berkuasa atas mereka, mereka tidak bisa mengalahkan Kami sedikit pun.
Hoặc TA cho Ngươi thấy một vài hình phạt mà TA đã hứa với họ thì chắc chắn TA thừa năng lực thực hiện nó, không có bất cứ điều gì có thể ngăn cản được TA.
Vậy nên, Ngươi - hỡi Thiên Sứ - hãy bám chắc vào những gì Thượng Đế của Ngươi mặc khải cho Ngươi. Quả thật Ngươi đang đi đúng con đường chính đạo không hề có nhầm lẫn trong nó.
Zato se drži, o Poslaniče, onoga što ti objavljuje tvoj Gospodar, i radi po tome, a ti si, uistinu, na Pravom putu.
Dunque affidati – o Messaggero – a ciò che il tuo Dio ti ha rivelato e attieniti ad esso: in verità, sei indubbiamente sulla Retta Via.
Sebab itu, berpegang teguhlah -wahai Rasul- dengan apa yang telah diwahyukan kepadamu oleh Tuhanmu dan laksanakanlah, sesungguhnya engkau berada pada jalan kebenaran, tidak ada keraguan padanya.
Así que aférrate a lo que tu Señor te haya revelado y practícalo, estás en el sendero recto en el que no hay incertidumbre.
So O Messenger! Hold fast to whatever your Lord has revealed to you and practice it; you are upon the path of truth in which there is no uncertainty.
-Ey Resul!- Sana Rabbinden vahyedilene sımsıkı tutun ve onunla amel et. Şüphesiz sen, dosdoğru yoldasın.
Ô Messager, cramponne-toi à ce que ton Seigneur t’a révélé et mets-le en pratique car tu empruntes une voie droite de vérité ne comportant aucune ambigüité.
Kaya kumapit ka, O Sugo, sa ikinasi sa iyo ng Panginoon mo at gumawa ka ayon doon; tunay na ikaw ay nasa isang daang totoo, na walang pagkalito rito.
E, in verità, questo Corano è un onore per te e un onore per il tuo popolo. Sarete interrogati, nel Giorno della Resurrezione, sulla vostra fede e sul fatto di aver seguito la sua dottrina e di averla predicata.
Şüphesiz bu Kur'an, senin ve kavmin için bir şereftir. Ona iman etmenizden, onun yoluna uymanızdan ve ona davet etmenizden kıyamet gününde sorulacaksınız.
Ce Coran est certainement un honneur pour toi et pour les tiens. Le Jour de la Résurrection, vous serez questionnés sur votre foi en lui, sur votre suivi de sa guidée et sur l’appel que vous avez fait aux gens pour y croire.
De hecho, este Corán es un recuerdo para ti y tu pueblo. Pronto serán cuestionados en el Día del Juicio si creyeron en él, siguieron su guía y si invitaron a seguirlo.
Sesungguhnya Al-Qur`ān ini merupakan kemuliaan bagimu dan kemuliaan bagi kaummu, sebab itu kamu akan dimintai pertanggungjawaban pada hari Kiamat tentang keimanan terhadapnya, ketaatan terhadap petunjuknya, dan seruan kepadanya.
Và quả thật, Kinh Qur'an này là niềm tự hào dành cho Ngươi và cho người dân của Ngươi. Và các ngươi sẽ bị chất vấn vào Ngày Phục Sinh về đức tin đối với Nó và việc đi theo sự hướng dẫn của Nó, và kêu gọi nhân loại đến với Nó.
Good Fame is liked by Islam
وَإِنَّهُ لَذِكْرٌ لَّكَ وَلِقَوْمِكَ (And certainly this Qur'an is a word of honor for you and your people... 43:44) The original word used in the text is dhikr which here means 'good name' or 'fame'. The verse means that the Noble Qur'an is a matter of great honour and good fame for the Holy Prophet t and his people. Imam Razi has concluded from this verse that good fame is a desirable thing, because Allah Ta ala has stated this as a matter of favor and that is why Sayyidna Ibrahim' (علیہ السلام) had supplicated:
وَاجْعَل لِّي لِسَانَ صِدْقٍ فِي الْآخِرِينَ ﴿84﴾
(And destine for me a truthful description among the next generations) (26:84)
But one must keep in mind that the good fame is praiseworthy only when it is received as an automatic result of virtuous deeds, but when virtuous deeds are done for the sake of good fame, then it becomes riya' (ostentation) which not only nullifies all the rewards of good deeds, but also renders one guilty of a major sin.
In this verse the words 'your people' have been taken by some exegetes to mean the tribe of Quraish only, thereby proving the superiority of Quraish, whereas ` Allamah Qurtubi says that, according to the correct view, these words refer to the whole Ummah of the Holy Prophet ﷺ ، irrespective of color or race, and the Noble Qur'an is a matter of honor and good fame for the whole Ummah. (Qurtubi)
Doista ovaj Kur'an predstavlja čast tebi i tvome narodu, i na Sudnjem danu bit ćete pitani o vjerovanju u njega, slijeđenju njegove upute i pozivanju njemu.
Tunay na ang Qur'ān na ito ay talagang isang dangal para sa iyo at isang dangal para sa mga kababayan mo, at tatanungin kayo sa Araw ng Pagbangon tungkol sa pananampalataya rito, pagsunod sa patnubay nito, at pag-anyaya tungo rito.
And indeed, this Qur’ān is an honour for you and your nation. You shall soon be questioned on the Day of Judgement regarding bringing faith in it, following its guidance and calling towards it.
Magtanong ka, O Sugo, sa mga ipinadala Namin, bago mo pa, na mga sugo: "Nagtalaga ba Kami, bukod pa sa Napakamaawain, ng mga sinasamba na sasambahin?
E chiedi, o Messaggero, ai messaggeri che abbiamo inviato prima di te: "Hanno forse creduto ad altri all'infuori del Compassionevole?!"
Mensajero, pregunta a aquellos a quienes envié Mensajeros antes de ti: “¿Al-lah hizo deidades que debían ser adoradas en vez del Misericordioso?”
Ô Messager, questionne les messagers que Nous avons envoyés avant toi: Avons-Nous institué des divinités à adorer en dehors du Tout Miséricordieux?
-Ey Resul!- Senden önce gönderdiğimiz resullerimize sor bakalım. Rahman'dan başka ibadet olunan ilahlar kılmış mıyız?
Let a man close his eyes and he will see nothing. Let him close his ears and he will hear nothing. Let him close his mind and he will understand nothing. It is futile to offer guidance or advice to such a person, especially if the reason he has suspended his thinking processes is that he wants to tread the path of his desires, for desire draws a veil over the mind which the truth cannot penetrate. Nevertheless, the preacher of the Truth has to continue the work of his mission at all events, irrespective of the attitude of his audience, until the last stage of the completion of arguments is reached. Though the preacher of Truth is a human being, Truth per se is the concern of God. After denying the preacher of Truth, a man thinks that he has saved himself from being affected by the Truth, but at that very moment he comes within God’s striking distance. If a man came to know of this secret, he would tremble before ignoring the preacher of Truth, because he would realise that ignoring him amounted to ignoring the Truth itself and ignoring the Truth amounted to ignoring God Himself.
وَاسْأَلْ مَنْ أَرْسَلْنَا مِن قَبْلِكَ مِن رُّسُلِنَا (And ask Our messengers whom We sent before you...43:45) A question may arise here: Since all the earlier prophets (علیہم السلام) had expired at the time of the revelation of this verse, how could the Holy Prophet t ask any question from his predecessors? Some exegetes have taken the verse in the sense that if, as a miracle, Allah Ta` ala arranges for the Holy Prophet ﷺ to meet the earlier prophets (علیہم السلام) ، then he should ask them about it. And it is well-established that the Holy Prophet t met all the preceding prophets (علیہم السلام) during the Night of Ascension. ` Allamah Qurtubi quotes some narrations according to which the Holy Prophet ﷺ asked them this very thing after leading them in the prayers; but we could not discover the source of these narrations. Most exegetes have, therefore, explained that the verse does not mean to ask the prophets verbally. What is meant by the verse is to consult the divine Scriptures revealed to the earlier prophets, and to ask their learned scholars. And the scriptures of the prophets of Bani Isra'il which are available now, despite so many distortions, contain teachings about 'tauhid' (Oneness of Allah) and condemnation of 'shirk' (associating others with Allah) even today. For example, some excerpts from the Bible are quoted below:
Teachings about Oneness in the Scriptures of the earlier prophets (علیہم السلام)
Here are two quotations from the Scriptures claimed by Jews and Christians to be the 'Pentateuch' or 'Torah':
"The Lord has shown you this, to prove to you that he alone is God and that there is no other." (Deuteronomy, 4:35)
and
"Israel, remember this! The Lord-and the Lord alone-is our God. Love the Lord your God with all your heart." (Deuteronomy, 6:4)
The scripture of Shi` ya (علیہ السلام) (known as Isaiah) says,
"I am the Lord; there is no other god. I will give you the strength you need, although you do not know me. I do this so that everyone from one end of the world to the other may know that I am the Lord and that there is no other god." (Isaiah, 45:5, 6)
The books claimed by the Christians to be the Gospels contain this statement of Sayyidna Masih (علیہ السلام) (Jesus Christ):
"Listen, Israel! The Lord our God is the only Lord. Love the Lord your God with all your heart, with all your soul, with all your mind, and with all your strength." (Mark, 12:29, Matthew 22:36)
It is narrated that once Sayyidna Masih (علیہ السلام) (Jesus Christ) said the following words during a supplication:
"And eternal life means knowing you, the only true God, and knowing Jesus Christ, whom you sent." (Yuhanna 17:3)[ 1]
[ 1] These excerpts are taken from Good News Bible, Today's English Version, Published by the Bible Societies in 1976. (Muhammad Tagi Usmani)
A pitaj, o Poslaniče, one koje smo prije tebe od Naših poslanika poslali – da li smo Mi naređivali da se, osim Svemilosnog, božanstva druga obožavaju i da im se ibadet čini?
Tanyakanlah -wahai Rasul- kepada para rasul yang telah Kami utus sebelummu, apakah Kami menjadikan selain Tuhan Yang Maha Penyayang tuhan-tuhan untuk disembah?
Và Ngươi - hỡi Thiên Sứ - hãy hỏi những Sứ Giả được cử phái đến trước Ngươi: Rằng TA có vạch ra đấng thờ phượng nào ngoài Đấng Al-Rahman cho Họ thờ phượng hay không?
O Messenger! Ask those messengers I sent before you: “Did Allah make deities that were to be worshipped instead of the Merciful?”
Và quả thật, TA đã cử phải Musa bằng các dấu hiệu của TA đến với Fir-'awn và những tên chức quyền từ cộng đồng của hắn, rồi Musa nói với họ: Quả thật, Ta là Sứ Giả của Thượng Đế của tất cả mọi tạo vật.
Commentary
Incidents related to Sayyidna Musa (علیہ السلام) have been stated by the Qur'an at many places repeatedly, and the incidents referred to in the present verses have been described in detail in Surah Al-A` raf. The reason for reminding these incidents here is to show that the objection of the infidels of Makkah that the Holy Prophet ﷺ is not a wealthy man is not a new objection; Fir'aun had expressed the same doubt against Sayyidna Musa (علیہ السلام) and his prophethood. His contention was that being the ruler of Egypt, and owner of the palaces and rivers flowing beneath them, how could Musa (علیہ السلام) claim to be a prophet against him. But just as Fir'aun's disbelief could be of no avail to him, and he got drowned along with his people, this objection of 'kuffar' of Makkah, too, will not save them from the divine punishment in this world, or in the Hereafter.
Sungguh Kami telah mengutus Musa dengan tanda-tanda kekuasaan Kami kepada Firaun dan orang-orang terpandang dari kaumnya dan dia berkata kepada mereka, “Aku adalah utusan Tuhan segala makhluk.”
Inviammo Mūsā con i nostri Segni al Faraone e ai cortigiani del suo popolo, e disse loro: "In verità, io sono il Messaggero del Dio di tutto il Creato."
Verily, I sent Moses with My signs to Pharaoh and the leaders from his people. He said to them, “Indeed, I am the Messenger of the Lord of all creation.”
"Dan sesungguhnya Kami telah mengutus Musa dengan membawa mukjizat-mukjizat Kami kepada Fir'aun dan pemuka-pemuka kaumnya. Maka Musa berkata, 'Sesungguhnya aku adalah utusan dari Rabb seru sekalian alam.' Maka tatkala dia datang kepada mereka dengan membawa mukjizat-mukjizat Kami dengan serta merta mereka menertawakannya. Dan tidaklah Kami perli-hatkan kepada mereka suatu mukjizat kecuali mukjizat itu lebih besar dari mukjizat-mukjizat yang sebelumnya. Dan Kami tim-pakan kepada mereka azab supaya mereka kembali (ke jalan yang benar). Dan mereka berkata, 'Hai ahli sihir, berdoalah kepada Rabbmu untuk (melepaskan) kami sesuai dengan apa yang telah dijanjikanNya kepadamu; sesungguhnya kami (jika doamu dika-bulkan) benar-benar akan menjadi orang yang mendapat petunjuk. Maka tatkala Kami hilangkan azab itu dari mereka, dengan serta merta mereka memungkiri (janjinya). Dan Fir'aun berseru kepada kaumnya (seraya) berkata, 'Hai kaumku, bukankah kerajaan Mesir ini kepunyaanku. Bukankah aku lebih baik dari orang yang hina ini dan yang hampir tidak dapat menjelaskan (perkataannya). Mengapa tidak dipakaikan kepadanya gelang dari emas atau ma-laikat datang bersama-sama dia untuk mengiringkannya?' Maka Fir'aun mempengaruhi kaumnya (dengan perkataan itu) lalu me-reka patuh kepadanya. Karena sesungguhnya mereka adalah kaum yang fasik. Maka tatkala mereka membuat Kami murka, Kami menghukum mereka lalu Kami tenggelamkan mereka semuanya (di laut), dan Kami jadikan mereka sebagai pelajaran dan contoh bagi orang-orang yang kemudian." (Az-Zukhruf: 46-56).
(46) Ketika Allah سبحانه وتعالى berfirman, ﴾ وَسۡـَٔلۡ مَنۡ أَرۡسَلۡنَا مِن قَبۡلِكَ مِن رُّسُلِنَآ أَجَعَلۡنَا مِن دُونِ ٱلرَّحۡمَٰنِ ءَالِهَةٗ يُعۡبَدُونَ ﴿ "Dan tanyakanlah kepada rasul-rasul Kami yang telah Kami utus sebelum kamu, 'Adakah Kami menentukan sesembahan-sesembahan untuk disembah selain Allah Yang Maha Pemurah'." Allah سبحانه وتعالى menjelaskan kondisi Nabi Musa عليه السلام dan seruannya yang meru-pakan seruan termasyhur di antara para rasul, dan juga karena Allah سبحانه وتعالى sering menyebutnya di dalam al-Qur`an. Allah سبحانه وتعالى menye-butkan kondisinya bersama Fir'aun seraya berfirman, ﴾ وَلَقَدۡ أَرۡسَلۡنَا مُوسَىٰ بِـَٔايَٰتِنَآ ﴿ "Dan sesungguhnya Kami telah mengutus Musa dengan mem-bawa mukjizat-mukjizat Kami," yang secara pasti menunjukkan ke-benaran yang dibawanya seperti tongkat, ular, belalang, kutu dan mukjizat lain untuk Fir'aun dan tentaranya (pemuka kaumnya) seraya berkata, ﴾ إِنِّي رَسُولُ رَبِّ ٱلۡعَٰلَمِينَ ﴿ "Sesungguhnya aku adalah utusan dari Rabb seru sekalian alam," Musa mengajak mereka untuk mengakui Rabb mereka dan melarang mereka untuk menyembah selainNya.
(47-48) ﴾ فَلَمَّا جَآءَهُم بِـَٔايَٰتِنَآ إِذَا هُم مِّنۡهَا يَضۡحَكُونَ ﴿ "Maka tatkala dia datang kepada mereka dengan membawa mukjizat-mukjizat Kami, dengan serta merta mereka menertawakannya," yaitu mereka menolak, menging-kari, dan menertawakannya secara zhalim dan sombong. Hal itu bukan karena kekurangan dalam tanda-tanda kebesaran Allah سبحانه وتعالى dan bukan karena kurang jelasnya tanda-tanda itu, karena itu Allah سبحانه وتعالى berfirman, ﴾ وَمَا نُرِيهِم مِّنۡ ءَايَةٍ إِلَّا هِيَ أَكۡبَرُ مِنۡ أُخۡتِهَاۖ ﴿ "Dan tidaklah Kami perlihatkan kepada mereka suatu mukjizat kecuali mukjizat itu lebih besar dari mukjizat-mukjizat yang sebelumnya," artinya, tanda-tanda kebe-saran Allah سبحانه وتعالى yang belakangan lebih besar dari yang sebelumnya. ﴾ وَأَخَذۡنَٰهُم بِٱلۡعَذَابِ ﴿ "Dan Kami timpakan kepada mereka azab," seperti de-ngan belalang, kutu, katak, dan darah sebagai tanda-tanda kebe-saran yang memberi penjelasan. ﴾ لَعَلَّهُمۡ يَرۡجِعُونَ ﴿ "Supaya mereka kembali (ke jalan yang benar)," pada Islam dan tunduk padanya, agar kesyi-rikan dan keburukan mereka sirna.
(49) ﴾ وَقَالُواْ ﴿ "Dan mereka berkata," ketika azab menimpa mereka, ﴾ يَٰٓأَيُّهَ ٱلسَّاحِرُ ﴿ "Hai ahli sihir," maksud mereka adalah Nabi Musa عليه السلام. Perkataan ini mungkin merupakan celaan atau mungkin perkataan ini bagi mereka adalah sebuah pujian. Mereka tunduk padanya dengan menggunakan nada bicara layaknya berbicara dengan pembesar-pembesar mereka, yaitu para tukang sihir, me-reka berkata, ﴾ يَٰٓأَيُّهَ ٱلسَّاحِرُ ٱدۡعُ لَنَا رَبَّكَ بِمَا عَهِدَ عِندَكَ ﴿ "Hai ahli sihir, berdoalah kepada Rabbmu untuk (melepaskan) kami sesuai dengan apa yang telah dijanjikanNya kepadamu," dengan sesuatu yang dikhususkan Allah سبحانه وتعالى padamu dan dilebihkan padamu dengan berbagai kelebihan dan kebajikan agar Dia melenyapkan siksaan dari kami, ﴾ إِنَّنَا لَمُهۡتَدُونَ ﴿ "sesungguhnya kami (jika doamu dikabulkan) benar-benar akan menjadi orang yang mendapat petunjuk," bila Allah سبحانه وتعالى melenyapkan siksaan ini dari kami.
(50) ﴾ فَلَمَّا كَشَفۡنَا عَنۡهُمُ ٱلۡعَذَابَ إِذَا هُمۡ يَنكُثُونَ ﴿ "Maka tatkala Kami hilang-kan azab itu dari mereka, dengan serta merta mereka memungkiri (janji-nya)," artinya mereka tidak menepati ucapan, tapi mereka malah mengingkari dan terus berada dalam kekufuran. Hal ini seperti yang difirmankan Allah سبحانه وتعالى,
﴾ فَأَرۡسَلۡنَا عَلَيۡهِمُ ٱلطُّوفَانَ وَٱلۡجَرَادَ وَٱلۡقُمَّلَ وَٱلضَّفَادِعَ وَٱلدَّمَ ءَايَٰتٖ مُّفَصَّلَٰتٖ فَٱسۡتَكۡبَرُواْ وَكَانُواْ قَوۡمٗا مُّجۡرِمِينَ 133 ﴿
"Maka Kami kirimkan kepada mereka topan, belalang, kutu, katak, dan darah sebagai bukti yang jelas, tetapi mereka tetap menyombongkan diri dan mereka adalah kaum yang berdosa." (Al-A'raf: 133).
Ketika larangan itu menimpa mereka, mereka berkata,
﴾ يَٰمُوسَى ٱدۡعُ لَنَا رَبَّكَ بِمَا عَهِدَ عِندَكَۖ لَئِن كَشَفۡتَ عَنَّا ٱلرِّجۡزَ لَنُؤۡمِنَنَّ لَكَ وَلَنُرۡسِلَنَّ مَعَكَ بَنِيٓ إِسۡرَٰٓءِيلَ 134 فَلَمَّا كَشَفۡنَا عَنۡهُمُ ٱلرِّجۡزَ إِلَىٰٓ أَجَلٍ هُم بَٰلِغُوهُ إِذَا هُمۡ يَنكُثُونَ 135 ﴿
"Hai Musa, mohonkanlah untuk kami kepada Rabbmu dengan (perantaraan) kenabian yang diketahui Allah ada pada sisimu. Sesungguh-nya jika kamu dapat menghilangkan azab itu dari kami, pasti kami akan beriman kepadamu dan akan kami biarkan Bani Israil pergi bersamamu." Maka setelah Kami hilangkan azab itu dari mereka hingga batas waktu yang mereka sampai kepadanya, tiba-tiba mereka mengingkarinya." (Al-A'raf: 134-135).
(51) ﴾ وَنَادَىٰ فِرۡعَوۡنُ فِي قَوۡمِهِۦ قَالَ ﴿ "Dan Fir'aun berseru kepada kaum-nya (seraya) berkata," dengan rasa tinggi hati karena kebatilannya, kekuasaan membuatnya tertipu, harta dan bala tentara membuat-nya melampaui batas, ﴾ يَٰقَوۡمِ أَلَيۡسَ لِي مُلۡكُ مِصۡرَ ﴿ "Hai kaumku, bukankah kerajaan Mesir ini kepunyaanku," yaitu, bukankah aku penguasa dan yang mengaturnya? ﴾ وَهَٰذِهِ ٱلۡأَنۡهَٰرُ تَجۡرِي مِن تَحۡتِيٓۚ ﴿ "Dan sungai-sungai ini mengalir di bawahku," yaitu sungai-sungai yang mengalir dari sungai Nil di tengah istana dan kebun, ﴾ أَفَلَا تُبۡصِرُونَ ﴿ "apakah kalian tidak me-mandang," kerajaan yang panjang dan luas ini? Inilah puncak kebo-dohan Fir'aun karena merasa bangga dengan sesuatu yang berada di luar kuasa dirinya, bukan berbangga diri dengan sifat-sifat yang terpuji atau tindakan-tindakan lurus.
(52) ﴾ أَمۡ أَنَا۠ خَيۡرٞ مِّنۡ هَٰذَا ٱلَّذِي هُوَ مَهِينٞ ﴿ "Bukankah aku lebih baik dari orang yang hina ini?" Fir'aun, semoga Allah سبحانه وتعالى memburukkannya, menghina Nabi Musa bin 'Imran, kalimullah yang terpandang di sisi Allah سبحانه وتعالى. Artinya, aku (Fir'aun) perkasa sedangkan ia (Musa عليه السلام) hina, manakah di antara kami yang lebih baik? Di samping itu ﴾ ل َ ا يَكَادُ يُبِينُ ﴿ "hampir tidak dapat menjelaskan (perkataannya)," dari dasar benaknya dengan perkataan, sebab Nabi Musa tidak bisa berbicara fasih. Ini sama sekali bukanlah cacat jika Musa bisa mengucapkan apa yang ada di benaknya meski untuk berbicara terasa berat baginya.
(53) Selanjutnya Fir'aun berkata, ﴾ فَلَوۡلَآ أُلۡقِيَ عَلَيۡهِ أَسۡوِرَةٞ مِّن ذَهَبٍ ﴿ "Mengapa tidak dipakaikan kepadanya gelang dari emas," yaitu, me-ngapa Musa tidak seperti ini, berhiaskan perhiasan gelang, ﴾ أَوۡ جَآءَ مَعَهُ ٱلۡمَلَٰٓئِكَةُ مُقۡتَرِنِينَ ﴿ "atau malaikat datang bersama-sama dia untuk mengiringkannya," menolong seruannya dan memperkokoh perka-taannya.
(54) ﴾ فَٱسۡتَخَفَّ قَوۡمَهُۥ فَأَطَاعُوهُۚ ﴿ "Maka Fir'aun mempengaruhi kaum-nya (dengan perkataan itu) lalu mereka patuh kepadanya," yakni, mem-pengaruhi akal kaumnya dengan menampakkan syubhat itu, yang tidak bisa menggemukkan dan tidak bisa menghilangkan rasa lapar, tidak ada hakikatnya, dan bukan dalil atas kebenaran atau kebatilan. Syubhat itu hanya diucapkan oleh orang-orang yang lemah akal. Dalil apa yang menunjukkan bahwa Fir'aun benar hanya karena dia menjadi raja Mesir dan sungai-sungai mengalir di bawahnya? Dalil apa yang menunjukkan kebatilan agama yang dibawa Nabi Musa hanya karena minimnya pengikut, berat lidah-nya dan tidak diberi perhiasan oleh Allah سبحانه وتعالى? Nabi Musa berhadap-an dengan sekelompok besar yang tidak bisa menerima apa-apa yang logis (masuk akal), maka apapun yang dikatakan Fir'aun, baik yang benar maupun yang batil, mereka ikuti saja.﴾ إِنَّهُمۡ كَانُواْ قَوۡمٗا فَٰسِقِينَ ﴿ "Karena sesungguhnya mereka adalah kaum yang fasik," sebab kefasikan mereka adalah karena Fir'aun menghiasi kesyirikan dan keburukan untuk mereka.
(55-56) ﴾ فَلَمَّآ ءَاسَفُونَا ﴿ "Maka tatkala mereka membuat Kami murka," yaitu membuat Kami murka karena perbuatan-perbuatan mereka, ﴾ ٱنتَقَمۡنَا مِنۡهُمۡ فَأَغۡرَقۡنَٰهُمۡ أَجۡمَعِينَ 55 فَجَعَلۡنَٰهُمۡ سَلَفٗا وَمَثَلٗا لِّلۡأٓخِرِينَ 56 ﴿ "Kami menghukum mereka lalu Kami tenggelamkan mereka semuanya (di laut), dan Kami jadikan mereka sebagai pelajaran dan contoh bagi orang-orang yang kemudian," agar orang-orang menjadikannya seba-gai pelajaran dan agar dijadikan sebagai nasihat bagi orang-orang yang mau menjadikannya sebagai nasihat.
Nous avons envoyé Moïse, munis de Nos signes, à Pharaon et aux nobles de son peuple à qui il dit: Je suis le messager du Seigneur de toutes les créatures.
46- Andolsun Biz, Mûsâ’yı âyetlerimizle/mucizelerimizle Firavun’a ve ileri gelenlerine gönderdik. O da (onlara): “Ben alemlerin Rabbinin rasulüyüm/elçisiyim” dedi.
47- Onlara âyetlerimizi/mucizelerimizi getirdiğinde onlar, bunlara gülüverdiler.
48- Onlara gösterdiğimiz her bir âyet/mucize, bir öncekinden daha büyüktü. Belki dönerler diye onları (dünyevi) azaplara da uğrattık.
49- (Başlarına azap geldiğinde) şöyle diyorlardı: “Ey sihirbaz! Sana verdiği söz uyarınca bizim için Rabbine dua et (de bu azabı kaldırsın)! Gerçekten biz doğru yola gireceğiz.”
50- Ama biz azabı üzerlerinden kaldırınca da hemen verdikleri sözden cayıyorlardı.
51- Firavun kavmine seslenip şöyle dedi: “Ey kavmim! Mısır’ın hakimiyeti ve alt tarafımdan akan şu nehirler benim değil mi? Görmüyor musunuz?
52- “Ben, değersiz ve neredeyse derdini bile anlatamayan şu adamdan daha üstün değil miyim?
53- “Hem ona altın bilezikler takılmalı yahut onun yanı sıra melekler gelmeli değil miydi?
54- Böylece o, kavmini küçümsedi/akıllarını hafife aldı. Onlar da ona itaat ettiler. Çünkü onlar, fâsık bir toplum idi.
55- Nihâyet onlar Bizi gazaplandırınca kendilerinden intikam aldık da hepsini suda boğduk.
56- Böylece onları (benzeri işler yapanlar için) bir selef ve sonra gelenler için de (ibretlik) bir örnek kıldık.
46. Yüce Allah:“Senden önce gönderdiğimiz peygamberlerimize sor ki: Biz, Rahman’ın yanı sıra ibadet edilecek ilâhlar var etmiş miyiz?” buyurduktan sonra Mûsâ aleyhisselam’ın durumunu ve onun davetini söz konusu etmektedir. Çünkü onun daveti peygamberlerin davetleri arasında en ünlüsüdür ve Yüce Allah da ondan Kitabında diğerlerinden daha çok söz etmektedir. İşte bu bakımdan burada Mûsâ aleyhisselam ile Firavun’un durumunu söz konusu ederek şöyle buyurmuştur:“Andolsun Biz Mûsâ’yı” yılana dönüşen asa, çekirge ve haşeratın gönderilmesi ve benzeri gibi getirdiklerinin doğruluğuna kat’î olarak delil teşkil eden “âyetlerimizle/mucizelerimizle Firavun’a ve ileri gelenlerine gönderdik. O da onlara: Ben âlemlerin Rabbinin rasulüyüm/elçisiyim, dedi.” Böylelikle onları Rablerini kabule çağırdı, O’nun dışındakilere ibadet etmekten vazgeçmelerini emretti.
47. “Onlara âyetlerimizi/mucizelerimizi getirdiğinde onlar, bunlara gülüverdiler.” Yani onları red ve inkâr ettiler, zalimlik ederek ve büyüklenerek bunlarla alay ettiler.
48. Yani iman etmeyişleri, âyetlerdeki bir eksiklik ve onların gereği kadar açık olmayışlarından ileri gelmiyordu. Onun için şöyle buyrulmaktadır:“Onlara gösterdiğimiz her bir âyet/mucize, bir öncekinden daha büyüktü.”Yani sonra gösterdiğimiz mucize, ondan öncekinden daha büyüktü.“Belki” şirk ve kötülükleri son bulur da İslâm’a “dönerler” ve ona boyun eğerler “diye onları” birbirinden ayrı ve apaçık âyetler/mucizeler olan çekirge, haşerat, kurbağa ve kan gibi “(dünyevi) azaplara da uğrattık.”
49. Üzerlerine azap indiği vakit “şöyle dediler: “Ey sihirbaz!” Bu sözleri ile Mûsâ aleyhisselam’ı kastediyorlardı. Bunu ya onunla alay etmek için söylemişlerdir yahut da onlara göre bu hitap, bir övgü hitabı idi. Kendilerince ilim adamları olarak kabul ettikleri sihirbazlara hitap ettikleri şekilde ona hitap ederek ve böylece onu överek ona yalvardılar ve:“Sana verdiği söz uyarınca bizim için Rabbine dua et (de bu azabı kaldırsın)!”Yani Yüce Allah’ın sana özel olarak ihsanları, sana vermiş olduğu lütuf ve üstün mevkii ile üzerimizden azabı gidermesi için dua et.“Gerçekten biz” Allah üzerimizden azabı giderecek olursa “doğru yola gireceğiz.”
50. Sözlerinde durmuyor, küfürlerini devam ettiriyorlardı. Bu, Yüce Allah’ın şu buyruklarına benzemektedir:“Biz de onlara ayrı ayrı âyetler/mucizelere olmak üzere başlarına tufan, çekirge, haşerât, kurbağalar ve kan gönderdik. Fakat yine büyüklük tasladılar. Onlar günahkâr bir topluluk idi. Üzerlerine azap çökünce: Ey Mûsâ, sana olan ahdi hürmetince bizim için Rabbine dua et! Şâyet bu azabı bizden kaldırırsan andolsun sana iman edeceğiz ve İsrailoğullarını da mutlaka seninle birlikte göndereceğiz, dediler. Biz kendisine erişecekleri bir süreye kadar üzerlerinden azabı giderince, bir de bakardın ki onlar sözlerini bozmuşlar bile!”(el-A’raf, 7/133-135)
51. “Firavun” mülkü ile aldanarak, malı ve askerleri ile azgınlaşarak, batılını ileri sürüp yücelik taslayarak “kavmine seslenip şöyle dedi: Ey kavmim, Mısır’ın hakimiyeti ve alt tarafımdan akan şu nehirler benim değil mi?”
Bunların sahibi ve bunlarda tasarrufta bulunan ben değil miyim? Şu sarayların ve bahçelerin ortasında akan ve Nil’den ayrılıp gelen ırmaklar benim değil mi? Şu uçsuz bucaksız mülkü “görmüyor musunuz?”
Bu ifadeler, onun aşırı derecedeki cahilliğini göstermektedir. Çünkü o, kendi zatı dışındaki şeylerle övünmüş, kendisine ait olan övünülmeye değer vasıfları ve dosdoğru davranışları ile övünmemiştir.
52. “Ben, değersiz ve neredeyse derdini bile anlatamayan şu adamdan daha üstün değil miyim?” Kahrolasıca “değersiz” sözüyle, Kelimullah ve Allah nezdinde oldukça değerli olan İmran oğlu Mûsâ’yı kastediyordu.
Yani ben aziz, güçlü ve kuvvetliyim. O ise zelil, değersiz ve hakirdir. Şimdi hangimiz üstün? Üstelik meramını da doğru dürüst açıklayamıyor. Çünkü dili açık ve anlaşılır değil!
Asında bu bir kusur değildir. Yani bir kimse eğer içindekini sözlü olarak açıklayabiliyor ise konuşmakta zorlansa bile bu kusur olarak görülemez.
53. Daha sonra Firavun:“Hem ona altın bilezikler takılmalı yahut onun yanı sıra melekler gelmeli değil miydi?” dedi. Niçin Mûsâ, çeşitli süs eşyaları ve bileziklerle süslenmiş bir halde size gelmedi? Yahut niye melekler davetinde ona yardımcı olmuyor, onun söylediği sözleri desteklemiyor?
54. “Böylece o, kavmini küçümsedi/akıllarını hafife aldı. Onlar da ona itaat ettiler.”Firavun ortaya attığı bu şüphelerle onların akılları ile adeta alay etti. Zira onun ileri sürdüğü bu şüpheler, hiçbir değer taşımayan, hiçbir gerçekliği bulunmayan, ne hakka ne batıla delil olmayacak şeylerdir. Onlara ancak kıt akıllılar rağbet eder. Mısır mülkünün Firavun’a ait olmasının ve ırmakların onun altından akmasının, onun haklı olduğunu göstermeye delil olacak taraf neresidir? Mûsâ’ya uyanların azlığı, dilinin ağırlığı ve Allah tarafından altın bileziklerle süslenmemiş olması, onun getirdiklerinin batıl olduğuna nasıl delil olabilir?
Ancak Firavun hiçbir şekilde akıllarını kullanmayan birtakım kimselere hitap ediyordu. Onlar da o, hak ya da batıl ne söylerse ona uyuyorlardı.“Çünkü onlar, fâsık bir toplum idi.” Fâsıklıkları sebebi ile Firavun gibi birisini onlara musallat etti; o da onlara şirki ve kötülüğü süslü ve güzel gösterdi.
55. “Nihâyet onlar Bizi” yaptıkları işleri ile “gazaplandırınca kendilerinden intikam aldık da hepsini suda boğduk.”
56. “Böylece onları (benzeri işler yapanlar için) bir selef ve sonra gelenler için de” ibret alanlar onlarla ibret alsınlar, öğüt alanlar da onların hallerinden öğüt alsınlar diye “(ibretlik) bir örnek kıldık.”
Talaga ngang nagpadala Kami kay Moises, kalakip ng mga tanda Namin, kay Paraon at sa mga maharlika kabilang sa mga tao nito kaya nagsabi siya sa kanila: "Tunay na ako ay sugo ng Panginoon ng mga nilikha sa kabuuan ng mga ito."
En verdad, envié a Moisés u junto con Mis signos al Faraón y a los líderes de su pueblo. Él les dijo: “Ciertamente, yo soy el Mensajero del Señor de toda la creación”.
Ant olsun biz Musa'yı mucizelerimizle Firavun'a ve kavminin ileri gelen adamlarına göndermiştik de onlara şöyle demişti: "Gerçekten ben alemlerin Rabbinin resulüyüm."
Musa was sent with the Message of Tawhid to Fir`awn and His Chiefs
Here Allah tells us about His servant and Messenger Musa, peace be upon him, and how He sent him to Fir`awn and his chiefs. That is, his governors, ministers, leaders and followers among the Egyptians and the Children of Israel. Allah sent him to call them to worship Allah alone, with no partner or associate, and to forbid them from worshipping anything other than Him. He sent him with mighty signs, such as his hand and his staff, other signs such as the flood, locusts, Qummal, frogs and blood, and the loss of their crops and lives. Yet despite all that they remained arrogant and stubbornly refused to follow him; they rejected his message and made fun of it, and laughed at the one who had brought it.
وَمَا نُرِيِهِم مِّنْ ءَايَةٍ إِلاَّ هِىَ أَكْبَرُ مِنْ أُخْتِهَا
(And not an Ayah We showed them but it was greater than its fellow preceding it,) but despite that they would not give up their sin, misguidance, ignorance and confusion. Every time one of these signs came to them, they would go and implore Musa, saying,
يأَيُّهَ السَّاحِرُ
("O you sorcerer!...") meaning, expert or knowledgeable one -- this was the view of Ibn Jarir. The scholars of that time were the sorcerers or magicians, and magic was not regarded as something reprehensible by them at that time, so this was not a slight on their part. They were in a state of need, so it would not have been appropriate for them to insult him. This was a way of honoring him, as they thought. On each occasion, they promised Musa that if the torment was lifted from them, they would believe in him and let the Children of Israel go with him, but on each occasion they went back on their word. This is like the Ayat:
فَأَرْسَلْنَا عَلَيْهِمُ الطُّوفَانَ وَالْجَرَادَ وَالْقُمَّلَ وَالضَّفَادِعَ وَالدَّمَ ءَايَـتٍ مّفَصَّلاَتٍ فَاسْتَكْبَرُواْ وَكَانُواْ قَوْماً مُّجْرِمِينَ - وَلَمَّا وَقَعَ عَلَيْهِمُ الرِّجْزُ قَالُواْ يَمُوسَى ادْعُ لَنَا رَبَّكَ بِمَا عَهِدَ عِندَكَ لَئِن كَشَفْتَ عَنَّا الرِّجْزَ لَنُؤْمِنَنَّ لَكَ وَلَنُرْسِلَنَّ مَعَكَ بَنِى إِسْرَءِيلَ - فَلَمَّا كَشَفْنَا عَنْهُمُ الرِّجْزَ إِلَى أَجَلٍ هُم بَـلِغُوهُ إِذَا هُمْ يَنكُثُونَ
(So We sent on them: the flood, the locusts, the Qummal, the frogs, and the blood; manifest signs, yet they remained arrogant, and they were of those people who were criminals. And when the punishment struck them, they said: "O Musa! Invoke your Lord for us because of His promise to you. If you remove the punishment from us, we indeed shall believe in you, and we shall let the Children of Israel go with you." But when We removed the punishment from them to a fixed term, which they had to reach, behold! they broke their word!) (7:133-135)
Još davno Mi smo poslali Musaa sa znamenjima Našim faraonu i
glavešinama naroda njegova, pa je on rekao: “Ja sam, doista, Gospodara svih stvorenja poslanik!”
Luego, cuando les presentó Mis signos, comenzaron a reírse de ellos burlonamente.
Then when he brought My signs to them, they began to laugh at them, mockingly.
Puis lorsqu’il leur présenta Nos signes, ils se mirent à se moquer et à les tourner en dérision.
Onlara ayetlerimizle geldiği zaman alay edip küçümseyerek onlara gülüp geçmişlerdi.
Kada im je on donio Naše ajete, oni su se počeli ismijavati i rugati.
Nhưng khi Người mang những dấu hiệu của TA ra trình bày cho họ thấy thì họ giễu cợt và nhạo báng
Lalu tatkala dia mendatangi mereka dengan tanda-tanda kekuasaan Kami, mereka menertawakannya sebagai bentuk cemoohan dan hinaan.
Ngunit noong naghatid siya sa kanila ng mga tanda Namin, sila sa mga ito ay tumatawa dala ng panunuya at pangungutya.
Quando giunse loro con i Segni, lo derisero, si presero gioco di lui e lo disprezzarono.
Firavun ve kavminin ileri gelenlerine Musa -aleyhisselam-'ın getirdiklerinin doğruluğunu ispat etmeye gösterdiğimiz her mucize, bir evvelkinden daha büyüktü. Dünyada üzerinde bulundukları küfürlerinden doğru yola dönmeleri için onları azaba uğrattık. Fakat hiç faydası olmadı.
Chaque argument, que Nous apportions à Pharaon et aux nobles de son peuple, plaidant en faveur de l’authenticité de ce que leur apportait Moïse était plus probant que le précédent. C’est alors que Nous abattîmes sur eux le châtiment dans le bas monde afin que, peut-être, ils renoncent à leur mécréance mais les punir n’apporta aucun résultat.
Le mostré al Faraón y a sus líderes una prueba tras otra para establecer la autenticidad del mensaje de Moisés; cada prueba era mayor en magnitud que la anterior. También los azoté con el castigo en este mundo, a fin de que se alejaran de la incredulidad en la que se encontraban, pero fue en vano.
I showed Pharaoh and his leaders proof after proof to establish the authenticity of Moses’ message, each proof was greater in magnitude than the previous one. I seized them with the punishment in the world, in the hope that they turn away from the disbelief they were in, but to no avail.
Non mostrammo al Faraone e ai cortigiani del suo popolo una prova della veridicità di ciò che Mūsā, pace a lui, comunicò, che non fosse più solida della precedente, e li colpimmo con una punizione, in vita, nella speranza che abbandonassero la loro miscredenza, ma senza alcun esito.
Tidaklah Kami tunjukkan kepada Firaun dan para pembesar dari kaumnya mukjizat atas kebenaran apa yang dibawa oleh Musa -'alaihissalām- melainkan lebih besar dari mukjizat yang telah ditunjukkan sebelumnya dan Kami timpakan azab atas mereka di dunia dengan harapan agar mereka berhenti dari kekufuran yang mereka lakukan, akan tetapi hal itu tidak bermanfaat bagi mereka.
Và TA cho Fir-'awn và đám đầu sỏ thuộc cộng đồng của Musa lần lượt thấy được những bằng chứng mà TA đã ban cho Musa, mỗi cái tiếp theo được mang đến điều uy nghi vĩ đại hơn cái trước đó. Và TA đã bắt phạt họ ở đời này với hy vọng họ biết quay trở lại với Ngài mà từ bỏ việc vô đức tin, thế nhưng không có hiệu quả gì đối với họ.
A nismo faraonu i glavešinama naroda njegova pokazivali nijedan znak koji je ukazivao na ispravnost Musaove poslanice, a da nije veći bio nego prethodni! I patnji smo ih podvrgli na ovom svijetu, ne bi li se povratili i nevjerstvo ostavili, ali nije bilo koristi.
Hindi Kami nagpapakita kay Paraon at sa mga maharlika kabilang sa mga tao niya ng anumang katwiran sa katumpakan sa inihatid ni Moises – sumakanya ang pagbati ng kapayapaan – malibang ito ay higit na mabigat kaysa sa katwiran na bago nito. Nagpataw Kami sa kanila ng pagdurusa sa Mundo, sa pag-asang bumalik sila [sa Amin] palayo sa taglay nila na kawalang-pananampalataya subalit walang anumang silbi.
E dissero a Mūsā, pace a lui, quando la punizione li colpì: "O mago, prega per noi il tuo Dio che ci conceda ciò che ti ha promesso, ovvero di liberarci dalla punizione se crediamo. In verità, saremo guidati a Lui se ci libera dalla punizione"
Mereka berkata kepada Musa -'alaihissalām- tatkala merasakan sebagian azab, “Wahai penyihir! Mohonkan untuk kami kepada Tuhanmu apa yang disebutkan Tuhanmu untuk menyingkirkan azab ini jika kami beriman. Sesungguhnya kami benar-benar akan mendapat petunjuk kepada-Nya apabila azab ini disingkirkan dari kami.”
Rồi khi một số hình phạt giáng xuống họ thì họ nói với Musa: Này hỡi tên phù thủy! Ngươi hãy cầu xin Thượng Đế của Ngươi theo những gì Ngài đã giao ước với Người giúp cho chúng tôi thoát khỏi hình phạt khi chúng tôi sẽ tin tưởng nơi Ngài, quả thật chúng tôi là những người được hướng dẫn khi được Ngài giải thoát.
Kaya nagsabi sila kay Moises – sumakanya ang pagbati ng kapayapaan – noong sumapit sa kanila ang ilan sa pagdurusa: "O manggagaway, dumalangin ka para sa amin sa Panginoon mo ng binanggit Niya sa iyo na pagpapawi ng pagdurusa kung sumampalataya kami; tunay na kami ay talagang mga mapapatnubayan tungo sa Kanya kung papawiin Niya ito sa amin."
Lorsque les atteignit une partie du châtiment, ils dirent à Moïse: Ô sorcier, invoque ton Seigneur afin qu’Il fasse cesser le châtiment comme Il te l’a promis pour ceux qui se mettent à avoir la foi. Nous emprunterons en effet le chemin qui mène à Lui s’il fait cesser notre supplice.
Bunun üzerine Musa -aleyhisselam-'a biraz azap dokununca şöyle dediler: "Ey sihirbaz! Eğer iman edersek sana verdiği söze dayanarak bizim üzerimizden azabı kaldırması için Rabbine dua et. Eğer üzerimizden azabı kaldırırsa biz mutlaka iman edip hidayet yoluna geleceğiz."
So when some of the punishment came upon them, they said to Moses (peace be upon him), “O sorcerer! Pray to your Lord for us asking Him to remove this punishment just as He said He would if we believed. If it is removed from us, we will be guided to the truth.”
Entonces, cuando parte del castigo recayó sobre ellos, le dijeron a Moisés u: “¡Hechicero! Invoca a tu Señor por nosotros pidiéndole que elimine este castigo tal como dijo que lo haría si creíamos en Él. Si nos lo quita, seremos guiados a la verdad”.
A oni su, kada ih je dio patnje pogodio, govorili Musau: O ti, čarobnjače! Moli za nas Gospodara svoga, na temelju obećanja da ćemo, ako povjerujemo, biti kazne spašeni, mi ćemo, sigurno, Pravim putem poći, ako se ta kazna ukloni.
Kada bismo od njih kaznu otklonili, oni bi zavjet prekršili i ne bi ga izvršili.
Then, when I removed the punishment from them, they began breaking their covenant and not fulfilling it.
Fakat biz azabı kendilerinden kaldırdığımız zaman da hemen sözlerinden döndüler ve ahitlerini tutmadılar.
Mais lorsque Nous mîmes fin à leur châtiment, ils violèrent leur engagement et ne tinrent pas parole.
Ngunit noong nagbaling Kami palayo sa kanila ng pagdurusa, biglang sila ay sumisira sa kasunduan nila at hindi tumutupad dito.
E quando li liberammo dalla punizione, eccoli tradire il loro patto e non rispettarlo.
Nhưng khi TA loại bỏ hình phạt ra khỏi họ thì họ lại phá vỡ lời hứa của họ, họ không còn nghe lời Ngài.
Tatkala Kami hapuskan azab itu dari mereka, ternyata mereka mengingkari janji mereka dan tidak menepatinya.
Entonces, cuando aparté de ellos el tormento, rompieron su promesa y no la cumplieron.
Moses presented the message of the unity of God to Pharaoh and showed him the miracles of the rod and the shining palm of his hand. On seeing this, Pharaoh and his courtiers started making a mockery of him. The reason for this was that they did not see Moses in the context of his mission but in the shape of a personality. They saw that to all appearances he was, as compared to themselves, a person of no account. Similarly, they thought that the miracles were simply feats of magic and that such magical feats could be performed by any other magician. This always happens in the case of preachers of the Truth. People reject the call of Truth by simply looking at the personality of the preacher of Truth. They ignore the signs of God, considering them likewise to be nothing out of the ordinary. When Pharaoh and his companions rejected Moses, God Almighty inflicted many admonitory punishments on them, so that they might turn back to the right path. Mention is made of these in chapter seven (verses 133-135). All these punishments were sent down, and also came to an end, in answer to Moses’ prayers. This was one more reason why they should have felt inclined to return to the right path, but they did not do so. The fact is that those who do not reform themselves on the strength of reasoning are not affected by warnings until the irrevocable punishment of the Hereafter finally engulfs them.
Il Faraone chiamò il suo popolo, esibendo la sua autorità, dicendo: "O popolo, l'intero Egitto non è forse sottomesso al mio potere, e così questo fiume Nilo che scorre sotto i miei palazzi? Non vedete il mio regno e non riconoscete la mia grandezza?!"
El Faraón clamó entre su pueblo, alardeando sobre su reino: “¡Pueblo mío! ¿Acaso no soy dueño del reino de Egipto y de estos ríos que fluyen debajo de mis palacios? ¿No ven mi reino y reconocen mi grandeza?”
Ensuite, Pharaon, voulant s’enorgueillir de sa souveraineté, s’adressa à son peuple en ces termes: Ô mon peuple, ne suis-je pas le souverain de l’Egypte et les canaux issus du Nil ne coulent-ils pas sous mes palais? Ne voyez-vous pas la puissance de mon royaume et ne sentez-vous pas mon éminence?
Firaun lantas menyeru di tengah kaumnya sembari menyombongkan kerajaannya, “Wahai kaumku! Bukankah aku memiliki kerajaan Mesir dan sungai-sungai Nil ini mengalir di bawah istanaku? Tidakkah kalian melihat kerajaanku dan mengakui kebesaranku?!
Và Fir-'awn đã tuyên bố với thần dân của hắn với giọng điệu tự hào và ngạo mạn về quyền lực của mình: Hỡi thần dân! Chẳng phải ta là vua của Ai Cập hay sao? Chẳng phải dòng sông Nin này đang chảy dưới tòa lâu đài của ta ư? Chẳng lẻ các ngươi không thấy quyền lực và biết rõ sự vĩ đại của ta à?.
Nanawagan si Paraon sa mga tao niya, na nagsasabi sa pagyayabang sa kaharian niya: "O mga tao ko, hindi ba sa akin ang paghahari sa Ehipto habang ang mga ilog na ito na Nilo ay dumadaloy mula sa ilalim ng mga palasyo ko? Kaya hindi ba kayo nakakikita sa kaharian ko at nakakikilala sa kadakilaan ko?
Fir`awn's Address to His People and how Allah punished Him
Allah tells us how Fir`awn stubbornly persisted in his rebellion and disbelief. He assembled his people and addressed them in a vainglorious fashion, boasting of his dominion over Egypt.
أَلَيْسَ لِى مُلْكُ مِصْرَ وَهَـذِهِ الاٌّنْهَـرُ تَجْرِى مِن تَحْتِى
(Is not mine the dominion of Egypt, and these rivers flowing underneath me) Qatadah said, "They had gardens and rivers of flowing water."
أَفلاَ تُبْصِرُونَ
(See you not then) means, `do you not see my position of might and power' -- implying that Musa and his followers were poor and weak. This is like the Ayah:
فَحَشَرَ فَنَادَى - فَقَالَ أَنَاْ رَبُّكُمُ الاٌّعْلَى - فَأَخَذَهُ اللَّهُ نَكَالَ الاٌّخِرَةِ وَالاٍّوْلَى
(Then he gathered (his people) and cried aloud, saying: "I am your lord, most high." So Allah seized him with punishment for his last and first transgression.) (79:23-25)
أَمْ أَنَآ خَيْرٌ مِّنْ هَـذَا الَّذِى هُوَ مَهِينٌ
(Am I not better than this one who is despicable) As-Suddi said, "He was saying, `indeed I am better than this one, who is despicable'." Some of the grammarians of Basrah said that Fir`awn -- may the curse of Allah be upon him -- was saying that he was better than Musa, peace be upon him. But this is an obvious lie, may continued curses be upon him until the Day of Resurrection. By describing Musa as despicable he meant -- as Sufyan said -- insignificant. Qatadah and As-Suddi said, "He meant, weak." Ibn Jarir said, "He meant, he had no power, authority or wealth."
وَلاَ يَكَادُ يُبِينُ
(and can scarcely express himself clearly) means, he cannot speak clearly, he stammers and cannot speak well. Fir`awn's description of Musa as "despicable" is a lie; rather it is he who was despicable and insignificant, lacking in physical, moral and religious terms, and it is Musa who was noble, truthful, righteous and upright.
وَلاَ يَكَادُ يُبِينُ
(and can scarcely express himself clearly). This was also a lie. Although something happened to Musa's tongue when he was a child, when it was burnt by a coal. He asked Allah to loosen the knot from his tongue (i.e., to correct his speech defect) so that they could understand what he said, and Allah had answered his prayer and said:
قَدْ أُوتِيتَ سُؤْلَكَ يمُوسَى
(You are granted your request, O Musa) (20:36). It may be the case that some problem remained which he had not asked to be relieved of, as Al-Hasan Al-Basri suggested, and that he had asked only to be relieved of that which stood in the way of his conveying the Message. A person cannot be blamed for physical matters over which he has no control. Even though Fir`awn had the intelligence to understand that, he wanted to confuse and mislead his people, who were ignorant and stupid. So he said:
فَلَوْلاَ أُلْقِىَ عَلَيْهِ أَسْوِرَةٌ مِّن ذَهَبٍ
(Why then are not golden bracelets bestowed on him...) meaning, adornments which are placed on the arms. This was the view of Ibn `Abbas, may Allah be pleased with him, Qatadah and others.
أَوْ جَآءَ مَعَهُ الْمَلَـئِكَةُ مُقْتَرِنِينَ
(or angels sent along with him) meaning, to serve him and to testify that he is telling the truth. He looked only at outward appearances and did not understand the true inner matters that are clearer than what he focused on, if only he had understood that. Allah says:
فَاسْتَخَفَّ قَوْمَهُ فَأَطَاعُوهُ
(Thus he fooled his people, and they obeyed him.) meaning, he confused them and invited them to misguidance, and they responded to him.
إِنَّهُمْ كَانُواْ قَوْماً فَـسِقِينَ
(Verily, they were ever a people who were rebellious.) Then Allah says:
فَلَمَّآ ءَاسَفُونَا انتَقَمْنَا مِنْهُمْ فَأَغْرَقْنَـهُمْ أَجْمَعِينَ
(So when they angered Us, We punished them, and drowned them all.) `Ali bin Abi Talhah reported that Ibn `Abbas, may Allah be pleased with him, said it means: "When they angered Us means, they provoked Our wrath." Ad-Dahhak said, it means "They made Us angry." This was also the view of Ibn `Abbas, Mujahid, `Ikrimah, Sa`id bin Jubayr, Muhammad bin Ka`b Al-Qurazi, Qatadah, As-Suddi and other scholars of Tafsir. Ibn Abi Hatim recorded that `Uqbah bin `Amir, may Allah be pleased with him, said that the Messenger of Allah ﷺ said:
«إِذَا رَأَيْتَ اللهَ تَبَارَكَ وَتَعَالَى يُعْطِي الْعَبْدَ مَا يَشَاءُ، وَهُوَ مُقِيمٌ عَلى مَعَاصِيهِ، فَإِنَّمَا ذَلِكَ اسْتِدْرَاجٌ مِنْهُ لَه»
(When you see that Allah gives a person what he wants even though he is persisting in sin, that means that Allah is enticing him into destruction.) Then he recited:
فَلَمَّآ ءَاسَفُونَا انتَقَمْنَا مِنْهُمْ فَأَغْرَقْنَـهُمْ أَجْمَعِينَ
(So when they angered Us, We punished them, and drowned them all.) It was reported that Tariq bin Shihab said, "I was with `Abdullah, may Allah be pleased with him, and the issue of sudden death was mentioned. He said, `It is a relief for the believer and a source of regret for the disbeliever.' Then he recited the Ayah:
فَلَمَّآ ءَاسَفُونَا انتَقَمْنَا مِنْهُمْ فَأَغْرَقْنَـهُمْ أَجْمَعِينَ
(So when they angered Us, We punished them, and drowned them all). " `Umar bin `Abdul-`Aziz, may Allah be pleased with him, said, "I found that punishment comes with negligence, meaning the Ayah:
فَلَمَّآ ءَاسَفُونَا انتَقَمْنَا مِنْهُمْ فَأَغْرَقْنَـهُمْ أَجْمَعِينَ
(So when they angered Us, We punished them, and drowned them all)."
فَجَعَلْنَـهُمْ سَلَفاً وَمَثَلاً لِّلاٌّخِرِينَ
(And We made them a precedent, and an example to later generations.) Abu Mijlaz said, "Precedent for others who do the same as they did." He and Mujahid said, "An example, i.e., a lesson to those who come after them." Allah is the One Who guides to the straight path, and unto Him is the final return.
Firavun kavmine karşı övünerek seslendi ve şöyle dedi: "Ey kavmim! Mısır'ın mülkü ve saraylarımın altından akan Nil nehrinin ırmakları benim değil mi? Benim bu mülkümü görüp ve büyüklüğümü bilmiyor musunuz?"
I faraon, oholeći se i hvaleći svojom vlašću, obznani narodu svome i reče im: “O narode moj, zar meni ne pripada vlast u Misiru/Egiptu i ove rijeke (Nil) koje ispred mene, i ispod mojih dvora, teku – ne vidite li moju vlast i veličinu?!”
Pharaoh called out among his people, bragging about his kingdom, “O my people! Do I not own the country of Egypt, and these rivers that flow beneath my palaces? Do you not see my kingdom and recognise my greatness?”
Và chắc chắn ta tốt hơn Musa, một tên ranh con yếu đuối mà ăn nói lại không được lưu loát êm tai.
Ja sam bolji od Musaa koji je slabić i koji ne zna dobro ni da priča.
"Ben kovulmuş, zayıf ve iyi konuşamayan Musa'dan daha iyiyim."
وَلَا يَكَادُ يُبِينُ (and can hardly express himself - 43:52). Although as a result of his own supplication, the stammering of Sayyidna Musa (علیہ السلام) had been removed by Allah Ta` ala, Fir'aun remembered his previous state only, and hence this aspersion. And it is possible also that by saying this, Fir'aun did not mean stammering in speech, but he meant that Sayyidna Musa (علیہ السلام) could not put forward adequate logical arguments to satisfy him, although this was nothing but a false accusation, because Sayyidna Musa (علیہ السلام) had completely overwhelmed Fir'aun through his arguments and proofs against which he had no answer. (Tafsir Kabir and Ruh-ul-Ma’ ani).
“Therefore, I am better than the weak, runaway Moses who cannot even speak well.”
Karena itu, aku lebih baik daripada Musa yang terusir lagi lemah yang tidak mampu berbicara dengan baik.
Je suis assurément meilleur que Moïse, ce fugitif faible et incapable de s’exprimer correctement.
“Por lo tanto, soy mejor que el débil, el fugitivo Moisés u, que ni siquiera puede expresarse bien”.
Io sono migliore di Mūsā, il perseguitato, l'umile, colui che non è in grado di parlare.
Saka ako ay higit na mabuti kaysa kay Moises, ang itinaboy, ang mahina, na hindi humuhusay sa pagsasalita?
Kaya bakit kaya hindi nag-ukol si Allāh, na nagsugo sa kanya, ng mga pulseras na ginto sa kanya para sa paglilinaw na siya ay sugo ni Allāh, o dumating kasama sa kanya ang mga anghel na nagsusunuran sa isa't isa?"
Zašto mu Allah koji ga je poslao nije stavio zlatne ogrlice na njega, kako bi se znalo da je Njegov poslanik ili zašto nije došao u grupi s melekima, koji bi se jedan iza drugog pojavljivali?!
Pourquoi Allah ne lui a-t-il pas lancé des bracelets en or ou fait accompagner par des anges qui se succèdent afin de prouver qu’Il est Son messager?
Kenapa Allah tidak memberikan kepada orang yang Dia utus gelang-gelang dari emas untuk menjelaskan bahwa dia adalah utusan-Nya atau datang bersamanya para malaikat yang mengiringinya?!”
“¿Por qué Al-lah, que lo envió, no le concedió brazaletes de oro para que quede claro que él es Su Mensajero, o por qué los ángeles no lo acompañaron en fila, siguiéndose unos a otros?”
Yüce Allah, resul olarak göderdiğine resul olduğunu gösteren altın bilezikler vermeli ve onunla beraber birbirlerini takip eden melekler gelmeli değil miydi?
Sao Y không được Allah ban cho vòng bằng vàng để chứng tỏ Y là Thiên Sứ của Ngài, hoặc sao Y không được các Thiên Thần đi theo tháp tùng để chứng nhận sứ mạng của Y là thật?!.
"Se solo Allāh, che lo ha inviato, gli avesse concesso gioielli d'oro, così da essere riconosciuto come messaggero, o se fossero giunti assieme a lui gli angeli in schiere!"
“Why did Allah who sent him not throw down golden bracelets on him so that it becomes clear that he is His Messenger, or why did the angels not come with him, following one another?”
Kaya nag-udyok si Paraon sa mga tao niya saka tumalima naman sila sa pagkaligaw niya. Tunay na sila ay dating mga taong lumalabas sa pagtalima kay Allāh.
Así fue como el Faraón engañó a su pueblo y lo siguieron en su desvío. De hecho, fueron una nación que se apartó de la obediencia de Al-lah.
On ih zavede i nagovori da mu se u zabludi pokore. Oni su, zaista, bili narod koji je odbio pokornost Allahu.
Firavun; kavmini aldattı, onlar da sapıklığında ona boyun eğdiler. Şüphesiz onlar, Allah'ın yolundan çıkmış bir toplum idi.
Pharaon fourvoya ainsi les siens qui lui obéirent dans son égarement. Ils formaient assurément un peuple qui s’est affranchi de l’obéissance à Allah.
فَاسْتَخَفَّ قَوْمَهُ (Thus he made fool of his people - 43:54). According to the Arabic expression, this sentence may be translated in two ways; the translation adopted in the text above is based on one of them. The second one may be: "He (Fir'aun) easily made his people to follow him". (Ruh-u1-Ma’ ani)
Firaun telah mempengaruhi kaumnya sehingga mereka menaatinya dalam kesesatannya, sesungguhnya mereka adalah kaum yang keluar dari ketaatan kepada Allah.
Bởi thế, Fir-'awn đã hiệu lệnh cho người dân của hắn khiến họ tuân theo sự lạc lối của hắn. Quả thật, họ là cộng đồng rời khỏi việc tuân theo mệnh lệnh của Allah.
Dunque il Faraone ingannò il suo popolo e gli obbedirono nella sua perdizione. In verità, era un popolo sviato dall'obbedienza dovuta ad Allāh.
So Pharaoh duped his people and they followed him in deviance. Indeed, they were a nation that came away from the obedience of Allah.
Onlar küfre devam ederek bizi öfkelendirdikleri zaman onlardan intikam aldık ve onların hepsini suda boğduk.
Rồi khi họ làm TA nổi giận khi họ vẫn cứ tiếp tục không tin tưởng, và TA đã trừng phạt họ bằng cách nhấn chìm tất cả bọn họ dưới biển.
Kaya noong nagpagalit sila sa Amin dahil sa pagpapatuloy nila sa kawalang-pananampalataya, naghiganti Kami sa kanila saka lumunod Kami sa kanila sa kabuuan nila.
فَلَمَّا آسَفُونَا (So, when they provoked our anger, - 43:55). Since Allah Almighty is pure of the states of anger and sorrow, the meaning is that their behavior caused Us to decide that they should be punished. (Ruh-ul-Ma’ ani)
Then, when they angered Me by continuing upon disbelief, I took retribution from them and drowned them all.
E quando ci irritarono con la loro ostinazione nella miscredenza, ci vendicammo facendoli annegare tutti.
Tatkala mereka menjadikan Kami murka karena mereka terus menerus dalam kekufuran, Kami membalas mereka dan Kami tenggelamkan mereka seluruhnya.
Puis lorsque leur persistance à mécroire provoqua Notre colère, Nous Nous vengeâmes d’eux en les noyant jusqu’au dernier.
Kada su, ustrajno čineći nevjerstvo, izazvali Našu srdžbu, Mi smo ih kaznili i sve ih potopili.
Entonces, cuando Me hicieron enojar al continuar con su incredulidad, los castigué ahogándolos a todos.
Nous fîmes alors de Pharaon et de ses notables un antécédent dont les tiens suivent les traces et Nous fîmes d’eux un exemple à méditer par les concernés, afin qu’ils ne se comportent pas comme eux et ne subissent pas ce qu’ils ont subi.
The rejecters of Truth have always done so after looking at the ordinary position of the preacher of Truth. Pharaoh enjoyed a prominent position in Egypt. He was the ruler of the country. The canals flowing out of the River Nile did so at his behest. He was surrounded by all the paraphernalia of pomp and glory. As compared to this, Moses was to all appearances an ordinary person. Pharaoh so mislead his people by highlighting this difference, that they joined him in rejecting Moses. Apparently, on the basis of this reasoning, Pharaoh’s community supported him. But the real reason for this was the weakness of Pharaoh’s community rather than the strength of his arguments. At that time, supporting Moses meant the destruction of a well-settled life; and there are very few people who have the courage to take the side of Truth when it means sacrificing their well laid plans. Ultimately, the punishment of God afflicted Pharaoh as a result of his denial of Truth and his community was not spared either.
Rồi TA đã lấy câu chuyện của Fir-'awn và đám đầu não của hắn ra làm gương để nhân loại và nhóm người bất tin trong cộng đồng của Ngươi thấy mà rút kinh nghiệm, và bọn họ cũng trở thành một bài học cho người nào biết suy xét, để họ không làm những việc làm như đám người đó rồi lại bị trừng phạt như thế.
Así que hice del Faraón y su pueblo un ejemplo para aquellos que obraran como ellos, habrían de perecer al igual que ellos. También los convertí en una lección para aquellos que prestan atención, para que no cometan las mismas acciones que ellos y luego se aflijan con lo que sea que les sobrevenga.
Firavun ve toplumunu, kafir insanların önünde giden bir topluluk kıldık. Senin kavminin kâfirleri de onların peşinden gittiler. Onların ameliyle başkalarının amel etmemesi ve onların başlarına gelen de kendi başlarına gelmemesi için onları öğüt alanlar için bir ders/ibret kıldık.
Lalu Kami jadikan Firaun dan pemuka-pemuka kaumnya sebagai pendahulu bagi orang-orang kafir dari kaummu, serta sebagai pelajaran bagi orang yang mau mengambil pelajaran agar ia tidak melakukan perbuatan mereka sehingga akan ditimpa apa yang telah menimpa mereka.
So I made Pharaoh and his people an example for those who did actions like theirs, that they would perish just like they did. I also made them a lesson for those who take heed; so that they do not do the same actions as theirs and are then afflicted with whatever came upon them.
E rendemmo il Faraone e i suoi cortigiani i primi, mentre i miscredenti del tuo popolo non fanno altro che seguire le loro orme, e li rendemmo un esempio per chi ne prende atto, affinché non commetta i loro stessi errori in modo che non lo affligga ciò che li ha afflitti.
Kaya gumawa Kami kay Paraon at sa konseho na pang-una na mangunguna sa baka para sa mga tao at mga tagatangging sumampalataya sa mga tao mo para sa kanila. Gumawa Kami sa kanila ng isang maisasaalang-alang para sa sinumang magsasaalang-alang upang hindi siya gumawa ng gawain nila saka dadapo sa kanya ang dumapo sa kanila.
i učinismo faraona i glavešine naroda njegova primjerom i poukom ljudima i nevjernicima tvoga naroda, kako ne bi bili poput njih, pa da ih kazna kao i njih zadesi.
Noong nag-akala ang mga tagapagtambal na si Hesus na sinamba ng mga Kristiyano ay napaloloob sa kalahatan ng sabi ni Allāh – pagkataas-taas Siya – (Qur'ān 21:98): "Tunay na kayo at ang sinasamba ninyo bukod pa kay Allāh ay mga panggatong ng Impiyerno; kayo doon ay mga sasapit." samantalang sumaway na si Allāh laban sa pagsamba kay Hesus gaya ng pagsaway Niya laban sa pagsamba sa mga anito, biglang ang mga tao mo, O Sugo, ay nag-iingay at sumisigaw sa pag-aalitan habang mga nagsasabi: "Nalugod kami na ang mga diyos namin ay maging nasa antas ni Hesus." Kaya nagpababa si Allāh ng isang tugon sa kanila (Qur'ān 21:101): "Tunay na ang mga nauna, ukol sa kanila mula sa Amin ang pinakamaganda; ang mga iyon buhat doon ay mga pinalayo."
57- Meryem oğlu (İsa) misal verilince senin kavmin ondan dolayı hemen sevinç çığlıkları atmaya başladı.
58- Ve:“Bizim ilahlarımız mı hayırlı yoksa o mu?” dediler. O misali sana sırf tartışma olsun diye verdiler. Dahası onlar, kavgacı bir topluluktur.
59- O, ancak kendisine nimet verdiğimiz ve İsrailoğullarına misal kıldığımız bir kuldur.
60- Eğer dileseydik, sizin yerinize yeryüzünde halef olacak melekler var ederdik.
61- Şüphesiz o, kıyamete dair bir bilgidir. O halde sakın kıyamet hakkında şüpheye düşmeyin ve bana uyun. Dosdoğru yol işte budur.
62- Şeytan sakın sizi (o yoldan) alıkoymasın. Çünkü o, sizin apaçık bir düşmanınızdır.
63- İsa, apaçık deliller ile geldiğinde dedi ki:“Ben size hikmeti getirdim ve hakkında anlaşmazlığa düştüğünüz bazı hususları size açıklamak için geldim. Artık Allah’tan korkun ve bana itaat edin.”
64- “Hiç şüphesiz benim Rabbim de sizin Rabbiniz de Allah'tır. O halde yalnız O’na ibadet edin. Dosdoğru yol işte budur.”
65- Sonunda o fırkalar, kendi aralarında ihtilafa düştüler. Pek acıklı bir günün azabından dolayı zulmedenlerin vay haline!
57. Daha sonra Yüce Allah, şöyle buyurmaktadır:“Meryem oğlu (İsa) misal verilince” yani Yüce Allah, ona ibadeti yasaklayıp ona ibadetin de tıpkı putlara ve Allah’a ortak koşulan varlıklara ibadet gibi olduğunu bildirince “senin” seni yalanlayan “kavmin ondan dolayı” bu misal sebebiyle “hemen sevinç çığlıkları atmaya başladı.” Yani sana olan düşmanlıklarını ortaya koyarak seslerini yükseltmeye, böylelikle getirdikleri delilleri ile galip geldiklerini ve üstünlük sağladıklarını iddia etmeye koyuldular.
58. “Ve: Bizim ilahlarımız mı hayırlı yoksa o mu, dediler” Kastettikleri İsa aleyhisselam’dır. Çünkü ona da diğer bütün varlıklara da ibadet etmek yasaklanmıştır. Yine onlara ibadet edenlere yapılan tehdit de ortaktır. Zira bu konuda Yüce Allah’ın şu buyruğu nazil olmuştu:“Gerçekten siz de Allah’tan başka taptıklarınız da cehennem odunusunuz, siz oraya gireceksiniz.”(el-Enbiyâ, 21/98)
Onların haksız yere getirdikleri zalimce delillerinin açıklaması şöyledir: Onlar dediler ki: Ya Muhammed, biz de sen de şunu kabul ediyoruz: İsa, Allah’ın yakın kullarındandır. Onun güzel bir âkıbeti vardır. Peki, Allah’tan başka bütün mabudlara ibadeti yasaklarken bizim mabudlarımız ile onu ne diye eşit tuttun? Senin delilin batıl olmasaydı böyle bir çelişkiye düşmez ve:“Gerçekten siz de Allah’tan başka taptıklarınız da cehennem odunusunuz, siz oraya gireceksiniz.” demezdin.
Onlara göre bu âyet-i kerimedeki ifade, hem putlarını hem de İsa aleyhisselam’ı kapsamaktadır. Buna göre bu bir çelişkidir ve delilin çelişkili olması da batıl olduğunu gösterir.
İşte onların delil gördükleri ve ondan dolayı sevinç çığlıkları attıkları ve birbirlerini tebrik edercesine ileri sürdükleri şey, bundan ibarettir.
Yüce Allah’a hamdolsun ki bu, şüphelerin en zayıfı ve en çürüğüdür. Çünkü Yüce Allah’ın Mesih İsa’ya ibadetle putlara ibadeti yasaklamış olmasının sebebi, ibadetin yalnızca Yüce Allah’ın hakkı oluşundan dolayıdır. Ne mukarreb melekler ne mürsel peygamberler ne de onların dışındaki herhangi bir varlık, hiçbir şekilde ibadete layık değildir. O halde İsa aleyhisselam’a ibadetle başka varlıklara ibadeti eşit şekilde yasaklamanın şüpheyi gerektirecek tarafı nedir? İsa aleyhisselam’ın üstün kılınması ve onun, Rabbi nezdinde yakın bir kul olması, bu konuda onunla diğer mabudlar arasında (mabud olarak görülmesi bakımından) herhangi bir fark olmasını gerektirmez.
Zira o, ancak Yüce Allah’ın şu buyruğunda dile getirdiği bir kuldur:
59. “O ancak kendisine nimet” nübüvvet, hikmet, ilim ve amel “verdiğimiz ve İsrailoğullarına” babasız olarak var edildiği için, kendisi vasıtası ile Yüce Allah’ın kudretini anlayabilecekleri “misal kıldığımız bir kuldur.”
Yüce Allah’ın: “Gerçekten siz de Allah’tan başka taptığınız şeyler de cehennem odunusunuz, siz oraya gireceksiniz.”(el-Enbiya, 21/98) buyruğunu ileri sürerek yapılan itiraza üç açıdan cevap verilebilir:
1. Öncelikle Yüce Allah’ın:“siz de Allah’tan başka taptığınız şeyler de” buyruğunda geçen (ve “şey” diye tercüme edilen) “ما” kelimesi, Arapça’da akıl sahibi olmayan varlıklar için kullanılır. O nedenle bunun kapsamına Mesih aleyhisselam ve benzerleri girmez.
2. Bu ayetteki itap, Mekke ve çevresinde bulunan müşriklere yöneliktir. Onlar ise İsa’ya değil sadece putlara ve heykellere tapınıyorlardı.
3. Yüce Allah, bu âyet-i kerimeden sonra şöyle buyurmaktadır:“Şüphesiz kendileri için daha önceden tarafımızdan iyilik takdir edilmiş olanlar, işte onlar oradan (cehennemden) uzak tutulalacaklardır.”(el-Enbiyâ, 21/101) Şüphesiz ki İsa, onun dışındaki diğer peygamberler ve Allah’ın diğer dostları, bu âyet-i kerimenin kapsamı içerisine girmektedir.
60. Yani sizin yerinize yeryüzünde size halef olacak melekler yaratırdırk da yeryüzünde onlar yaşarlardı. Biz de onlara kendi türlerinden olan melekleri peygamber olarak gönderirdik.
Siz ise ey insanlar! Meleklerin sizlere peygamber gönderilmesine tahammül edemezsiniz. O halde Allah’ın sizlere, sizin cinsinizden ve kendilerinden vahiy bilgisini öğrenme imkânını bulabileceğiniz insanları peygamber olarak göndermesi, O’nun size bir rahmetidir.
61. “Şüphesiz o” İsa aleyhisselam “kıyamete dair bir bilgidir.”Kıyamete bir delildir. Onu babasız olarak bir anneden var etmeye kadir olan, öldükten sonra ölüleri kabirlerinden diriltmeye de kadirdir.
Yahut İsa aleyhisselam, ahir zamanda inecek ve onun inişi, Kıyamet alâmetlerinden bir alâmet olacaktır.“O halde kıyamet hakkında asla şüpheye düşmeyin.” Kıyametin kopacağı hususunda hiç şüpheniz olmasın. Çünkü onun hakkında şüphe etmek küfürdür. Size vermiş olduğum emirlere uymak ve yasakladığım hususlardan da uzak durmak sureti ile “bana uyun.” Yüce Allah’a ulaştıracak “dosdoğru yol işte budur.”
62. “Şeytan sakın sizi” Allah’ın size vermiş olduğu emirlere uymaktan “alıkoymasın. Çünkü o” şeytan “sizin apaçık bir düşmanınızdır.” Sizi yoldan çıkarmayı arzular ve bunun için bütün gayretini ortaya koyar.
63. “İsa” ölüleri diriltmek, anadan doğma körü ve abraş/alaca hastalarını iyileştirmek vb. gibi onlara getirdiği mucizeler ile peygamberliğinin doğruluğunu ve onlara getirdiklerinin gerçekliğini ortaya koyan “apaçık deliller ile geldiğinde” İsrailoğullarına “dedi ki: Ben size hikmeti” peygamberliği ve bilinmesi gereken şeyleri bilinmesi gereken şekilde bildirmek üzere “getirdim ve hakkında anlaşmazlığa düştüğünüz bazı hususları size açıklamak için geldim.”Anlaşmazlık konularında size hakkı ve doğru cevabı size açıklayarak sizleri içine düştüğünüz karışıklıktan kurtarmak üzere geldim.
İsa aleyhisselam, Mûsâ aleyhisselam’ın şeriatini ve Tevrat’ın hükümlerini mükemmelleştirici ve tamamlayıcı olarak gelmişti. Ayrıca o, birtakım kolaylıklar da getirmişti. Bunlar ise ona itaat ile bağlanmayı ve getirdiği şeyleri kabul etmeyi gerektiriyordu.“Artık Allah’tan korkun ve bana itaat edin.” Allah’a tek olarak ve O’na hiçbir şeyi ortak koşmaksızın ibadet edin. O’nun emirlerine uyun ve yasaklarından kaçının. Bana da iman ve itaat edin.
64. “Hiç şüphesiz benim Rabbim de sizin Rabbiniz de Allah'tır. O halde yalnız O’na ibadet edin. Dosdoğru yol işte budur.” Bu ifadelerde Yüce Allah’ın rububiyet tevhidi dile getirilmektedir. Çünkü gizli ve açık bütün nimetlerle bütün mahlukatı besleyenin, Yüce Allah olduğu ifade edilmektedir.
Aynı şekilde ubûdiyet/uluhiyet tevhidi de ikrar edilmektedir. Bu da Yüce Allah’a, O’na hiçbir şeyi ortak koşmaksızın tek başına ibadet etme emri ile dile getirilmektedir.
Ayrıca İsa aleyhisselam kendisinin Allah’ın kullarından birisi olduğunu, hristiyanların hakkında söyledikleri gibi “Allah’ın oğlu” yahut “Üçün üçüncüsü” olmadığını da bildirmekte ve bu hususların, Yüce Allah’a ve O’nun cennetine ulaştıran dosdoğru yol olduğunu da haber vermektedir.
65. İsa aleyhisselam, İsrailoğullarına bunları getirdikten sonra “o fırkalar” yani inkar üzere birleşmiş olan gruplara “kendi aralarında ihtilafa düştüler.” Onların her birisi İsa aleyhisselam ile ilgili batıl bir görüş ortaya attı ve onun getirdiği şeyleri reddetti. Allah’ın hidâyete ilettiği, onun risaletine tanıklık eden, bütün getirdiklerini tasdik edip “O, Allah’ın kulu ve rasûlüdür”, diyen mü’minler müstesnâ.“Pek acıklı bir günün azabından dolayı zulmedenlerin vay haline!” Onların kederleri, üzüntüleri ne kadar büyük, o gündeki hüsranları ne kadar fazla olacaktır!
Lorsque les polythéistes comprirent que Jésus, adoré en tant que divinité par les chrétiens, est concerné par le verset dans lequel Allah dit « Vous serez, vous et ce que vous adoriez en dehors d'Allah, le combustible de l'Enfer, vous vous y rendrez tous », sachant qu’Allah avait défendu de l’adorer tout comme Il avait défendu d’adorer les idoles, les tiens ô Messager haussèrent le ton en dispute et dirent: Nous acceptons que nos idoles soient au même rang que Jésus. C’est alors qu’Allah leur répondit par le verset dans lequel Il dit: « En seront écartés, ceux à qui étaient précédemment promises de belles récompenses de Notre part ».
Kada su mnogobošci pomislili da se na Isaa, kojeg obožavaju kršćani, odnose Allahove riječi: "I vi i oni koje pored Allaha obožavate bit ćete gorivo u Džehennemu, a u njega ćete, doista, ući" – a Allah je zabranio da se Isa obožava, kao što je zabranio i obožavanje kipova – tada je tvoj narod, o Poslaniče, zagalamio raspravljajući se, pa su kazali: "Mi smo zadovoljni da naša božanstva imaju status Isaa." Nakon toga je Allah objavio: "A oni kojima smo još prije lijepu nagradu obećali, oni će od njega daleko biti."
The Contempt of the Quraysh for the son of Maryam, and His true Status with Allah
Allah tells us how the Quraysh persisted in their disbelief and stubborn arguments:
وَلَمَّا ضُرِبَ ابْنُ مَرْيَمَ مَثَلاً إِذَا قَوْمُكَ مِنْهُ يَصِدُّونَ
(And when the son of Maryam is quoted as an example, behold, your people cry aloud thereat.) Several others narrated that Ibn `Abbas, may Allah be pleased with him, Mujahid, `Ikrimah, As-Suddi and Ad-Dahhak said, "They laughed, i.e., they were astounded by that." Qatadah said, "They were repelled by that and they laughed." Ibrahim An-Nakha`i said, "They turned away." The reason for this was mentioned by Muhammad bin Ishaq in As-Sirah. He said, "According to what I have heard, the Messenger of Allah ﷺ sat down one day with Al-Walid bin Al-Mughirah in the Masjid, and An-Nadr bin Al-Harith came and sat down with them. There were also other men from the Quraysh in the gathering. The Messenger of Allah ﷺ spoke, then An-Nadr bin Al-Harith came up to him and the Messenger of Allah spoke to him until he defeated him in argument. Then he recited to him and to them,
إِنَّكُمْ وَمَا تَعْبُدُونَ مِن دُونِ اللَّهِ حَصَبُ جَهَنَّمَ أَنتُمْ لَهَا وَارِدُونَ
(Certainly you and that which you are worshipping now besides Allah, are (but) fuel for Hell! (Surely) you will enter it.) (21:98) Then the Messenger of Allah ﷺ got up and went to sit with `Abdullah bin Al-Zab`ari At-Tamimi. Al-Walid bin Al-Mughirah said to him, `By Allah, An-Nadr bin Al-Harith could not match the son of `Abd Al-Muttalib in argument. Muhammad ﷺ claims that we and these gods that we worship are fuel for Hell.' `Abdullah bin Az-Zab`ari said, `By Allah, if I meet with him I will defeat him in argument. Ask Muhammad ﷺ whether everyone that is worshipped instead of Allah will be in Hell with those who worshipped him, for we worship the angels, and the Jews worship `Uzayr, and the Christians worship the Messiah `Isa bin Maryam.' Al-Walid and those who were sitting with him were amazed at what `Abdullah bin Az-Zab`ari said, and they thought that he had come up with a good point. He said this to the Messenger of Allah ﷺ, who said:
«كُلُّ مَنْ أَحَبَّ أَنْ يُعْبَدَ مِنْ دُونِ اللهِ فَهُوَ مَعَ مَنْ عَبَدَهُ، فَإِنَّهُمْ إِنَّمَا يَعْبُدُونَ الشَّيْطَانَ وَمَنْ أَمَرَهُمْ بِعِبَادَتِه»
(Everyone who likes to worship something other than Allah will be with the one whom he worshipped, for indeed they are worshipping the Shaytan and whomever told them to worship that person.)" Then Allah revealed the words:
إِنَّ الَّذِينَ سَبَقَتْ لَهُمْ مِّنَّا الْحُسْنَى أُوْلَـئِكَ عَنْهَا مُبْعَدُونَ
(Verily, those for whom the good has preceded from Us, they will be removed far therefrom (Hell)) (21:101), meaning that `Isa, `Uzayr and rabbis and monks who were also worshipped, who spent their lives in devotion towards Allah. The misguided people who came after them took them as lords instead of Allah. Concerning the notion of worshipping the angels as daughters of Allah, the following words were revealed:
وَقَالُواْ اتَّخَذَ الرَّحْمَـنُ وَلَداً سُبْحَانَهُ بَلْ عِبَادٌ مُّكْرَمُونَ
(And they say: "The Most Gracious has begotten a son (or children)." Glory to Him! They are but honored servants.) (21:26) Concerning `Isa bin Maryam, the fact that he is worshipped instead of Allah, and to the amazement of Al-Walid and the others who were present at the argument, the following was revealed:
وَلَمَّا ضُرِبَ ابْنُ مَرْيَمَ مَثَلاً إِذَا قَوْمُكَ مِنْهُ يَصِدُّونَ
(And when the son of Maryam is quoted as an example, behold, your people cry aloud thereat.) meaning, they take this argument as a basis for rejecting your message. Then Allah mentions `Isa bin Maryam and says:
إِنْ هُوَ إِلاَّ عَبْدٌ أَنْعَمْنَا عَلَيْهِ وَجَعَلْنَـهُ مَثَلاً لِّبَنِى إِسْرَءِيلَ - وَلَوْ نَشَآءُ لَجَعَلْنَا مِنكُمْ مَّلَـئِكَةً فِى الاٌّرْضِ يَخْلُفُونَ وَإِنَّهُ لَعِلْمٌ لِّلسَّاعَةِ
(He was not more than a servant. We granted Our favor to him, and We made him an example for the Children of Israel. And if it were Our will, We would have made angels to replace you on the earth. And he (`Isa) shall be a known sign for the Hour. ) meaning, the miracles and signs that happened at his hands, such as raising the dead and healing the sick, are sufficient as signs of the approach of the Hour.
فَلاَ تَمْتَرُنَّ بِهَا وَاتَّبِعُونِ هَـذَا صِرَطٌ مُّسْتَقِيمٌ
(Therefore have no doubt concerning it. And follow Me! This is the straight path)." Ibn Jarir mentioned that Al-`Awfi reported that Ibn `Abbas, may Allah be pleased with him, commented on the Ayah:
وَلَمَّا ضُرِبَ ابْنُ مَرْيَمَ مَثَلاً إِذَا قَوْمُكَ مِنْهُ يَصِدُّونَ
(And when the son of Maryam is quoted as an example, behold, your people cry aloud thereat.) "This means the Quraysh, when it was said to them:
إِنَّكُمْ وَمَا تَعْبُدُونَ مِن دُونِ اللَّهِ حَصَبُ جَهَنَّمَ أَنتُمْ لَهَا وَارِدُونَ
(Certainly you and that which you are worshipping now besides Allah, are (but) fuel for Hell! (Surely) you will enter it.) (21:98) The Quraysh said to him: `What about `Isa bin Maryam' He said:
«ذَاكَ عَبْدُاللهِ وَرَسُولُه»
(He is the servant and Messenger of Allah.) They said, `By Allah, he means that we should take him as a lord just as the Christians took `Isa son of Maryam as a lord.' Then Allah said:
مَا ضَرَبُوهُ لَكَ إِلاَّ جَدَلاَ بَلْ هُمْ قَوْمٌ خَصِمُونَ
(They quoted not the above example except for argument. Nay! But they are a quarrelsome people)."
وَقَالُواْ ءَأَالِهَتُنَا خَيْرٌ أَمْ هُوَ
(And say: "Are our gods better or is he"). Qatadah said, "They were saying, `our gods are better than him'." Qatadah said; "Ibn Mas`ud, may Allah be pleased with him, recited it (أَآلِهَتُنَا خَيْرٌ أَمْ هذَا) (Are our gods better or is this (person))" they mean Muhammad ﷺ.
مَا ضَرَبُوهُ لَكَ إِلاَّ جَدَلاَ
(They quoted not the above example except for argument.) means, for the sake of stubborn argument, for they knew that he (`Isa ) was not included in the Ayah (21:98), because that would not make sense. The words,
إِنَّكُمْ وَمَا تَعْبُدُونَ مِن دُونِ اللَّهِ حَصَبُ جَهَنَّمَ
(Certainly you and that which you are worshipping now besides Allah, are (but) fuel for Hell!) (21:98) are addressed to the Quraysh, for they used to worship idols and false gods -- they did not worship the Messiah so why should he be included in what the Ayah says What they said was only for the sake of argument; they did not really believe in it. Imam Ahmad, may Allah have mercy on him, recorded that Abu Umamah, may Allah be pleased with him, said, "The Messenger of Allah ﷺ said:
«مَا ضَلَّ قَوْمٌ بَعْدَ هُدًى كَانُوا عَلَيْهِ، إِلَّا أُوْرِثُوا الْجَدَل»
g(No people go astray after having been guided, but they resort to (futile) argument.) Then the Messenger of Allah ﷺ recited this Ayah:
مَا ضَرَبُوهُ لَكَ إِلاَّ جَدَلاَ بَلْ هُمْ قَوْمٌ خَصِمُونَ
(They quoted not the above example except for argument. Nay! But they are a quarrelsome people)." It was also recorded by At-Tirmidhi, Ibn Majah and Ibn Jarir. At-Tirmidhi said, "This Hadith is Hasan Sahih, we do not know it except from the Hadith of Hajjaj bin Dinar..."
إِنْ هُوَ إِلاَّ عَبْدٌ أَنْعَمْنَا عَلَيْهِ
(He (`Isa) was not more than a servant. We granted Our favor to him,) means, `Isa, peace be upon him; he was no more than one of the servants of Allah whom Allah blessed with prophethood and messengership.
وَجَعَلْنَـهُ مَثَلاً لِّبَنِى إِسْرَءِيلَ
(and We made him an example for the Children of Israel.) means, `a sign, proof and evidence of Our power to do whatever We will.'
وَلَوْ نَشَآءُ لَجَعَلْنَا مِنكُمْ مَّلَـئِكَةً فِى الاٌّرْضِ يَخْلُفُونَ
(And if it were Our will, We would have made angels to replace you on the earth.) As-Suddi said, "They would have taken your place on (the earth). " Ibn `Abbas, may Allah be pleased with him, and Qatadah said, "They would have succeeded one another just as you succeed one another." This view is implied by the former veiw. Mujahid said, "They would have populated the earth instead of you." Allah's saying:
وَإِنَّهُ لَعِلْمٌ لِّلسَّاعَةِ
(And he (`Isa) shall be a known sign for (the coming of) the Hour.) The correct view concerning this phrase is that it refers to his descent before the Day of Resurrection, as Allah says:
وَإِن مِّنْ أَهْلِ الْكِتَـبِ إِلاَّ لَيُؤْمِنَنَّ بِهِ قَبْلَ مَوْتِهِ
(And there is none of the People of the Scripture but must believe in him before his death) (4:159). -- meaning before the death of `Isa, peace be upon him --
وَيَوْمَ الْقِيَـمَةِ يَكُونُ عَلَيْهِمْ شَهِيداً
And on the Day of Resurrection, he will be a witness against them )4:159(. This meaning has the support from an alternate recitation of the Aya0t؛ (وَإِنَّهُ لَعَلَمٌ لِلسَّاعَةِ) (And he shall be a known sign for (the coming of) the Hour.) means, evidence that the Hour will surely come. Mujahid said:
وَإِنَّهُ لَعِلْمٌ لِّلسَّاعَةِ
(And he shall be a sign for (the coming of) the Hour.) means, sign and "One of the signs of the Hour will be the appearance of `Isa son of Maryam before the Day of Resurrection. " Something similar was also narrated from Abu Hurayrah, Ibn `Abbas, `Abu Al-`Aliyah, Abu Malik, `Ikrimah, Al-Hasan, Qatadah, Ad-Dahhak and others. Many Mutawatir Hadiths report that the Messenger of Allah ﷺ said that `Isa will descend before the Day of Resurrection as a just ruler and fair judge.
فَلاَ تَمْتَرُنَّ بِهَا
(Therefore have no doubt concerning it.) means, do not doubt that it will surely come to pass.
وَاتَّبِعُونِ
(And follow Me.) means, `in what I tell you about it.'
هَـذَا صِرَطٌ مُّسْتَقِيمٌوَلاَ يَصُدَّنَّكُمُ الشَّيْطَـنُ
(This is the straight path. And let not Shaytan hinder you.) means, from following the truth.
إِنَّهُ لَكُمْ عَدُوٌّ مُّبِينٌوَلَمَّا جَآءَ عِيسَى بِالْبَيِّنَـتِ قَالَ قَدْ جِئْتُكُم بِالْحِكْمَةِ
(Verily, he (Satan) to you is a plain enemy. And when `Isa came with (Our) clear proofs, he said: "I have come to you with Al-Hikmah..."), meaning prophethood:
وَلأُبَيِّنَ لَكُم بَعْضَ الَّذِى تَخْتَلِفُونَ فِيهِ
(and in order to make clear to you some of the (points) in which you differ.) Ibn Jarir said, "This means religious matters, not worldly matters." What he said is good.
فَاتَّقُواْ اللَّهَ
(Therefore have Taqwa of Allah) means, `with regard to what I command you to do.'
وَأَطِيعُونِ
(and obey me.) means, `in what I bring to you.'
إِنَّ اللَّهَ هُوَ رَبِّى وَرَبُّكُمْ فَاعْبُدُوهُ هَـذَا صِرَطٌ مُّسْتَقِيمٌ
(Verily, Allah! He is my Lord and your Lord. So worship Him. This is the straight path.) means, `you and I are enslaved to Him, in need of Him and we commonly share in the worship of Him Alone, associating none with Him.'
هَـذَا صِرَطٌ مُّسْتَقِيمٌ
(This is the straight path) means, `what I have brought to you is the straight path, which is the worship of the Lord, may He exalted, Alone.'
فَاخْتَلَفَ الاٌّحْزَابُ مِن بَيْنِهِمْ
(But the sects from among themselves differed. ) means, they differed and became parties and factions, some who stated that he (`Isa) was the servant and Messenger of Allah -- which is true - while others claimed that he was the son of Allah or that he himself was Allah -- glorified be Allah far above what they say. Allah says:
فَوَيْلٌ لِّلَّذِينَ ظَلَمُواْ مِنْ عَذَابِ يَوْمٍ أَلِيمٍ
(So woe to those who do wrong from the torment of a painful Day)!
Khi những người đa thần nghĩ rằng Ysa, người mà tín đồ Thiên Chúa thờ phượng được đề cập chung trong lời phán Allah: {Quả thật, các ngươi (hỡi những kẻ thờ đa thần) và những vật mà các ngươi thờ phượng ngoài Allah sẽ là chất đốt của Hỏa Ngục, nơi mà các ngươi sẽ phải đi vào.} (chương 21 - Al-Ambiya: 98). Allah đã nghiêm cấm thờ phượng Ysa (Giê-su) giống như việc Ngài nghiêm cấm việc thờ phượng các bục tượng khi cộng đồng của Ngươi - hỡi Thiên Sứ - ồn ào la lối trong cuộc cãi vã, nói: Chúng tôi hài lòng rằng các thần linh của chúng tôi ở trong vị trí của Ysa. Thế là Allah mặc khải lời phán phản hồi: {(Những kẻ thờ đa thần bảo: Quả thật Ysa và các Thiên Thần đều sẽ vào Hỏa Ngục, nên Allah phán): Quả thật, những ai mà TA đã khẳng định họ tốt thì sẽ được đưa ra xa khỏi đó.} (chương 21 - Al-Ambiya: 101).
"Dan tatkala putra Maryam (Isa) dijadikan perumpamaan, tiba-tiba kaummu (Quraisy) bersorak karenanya. Dan mereka berkata, 'Manakah yang lebih baik, sesembahan-sesembahan kami atau dia (Isa).' Mereka tidak memberikan perumpamaan itu kepa-damu melainkan dengan maksud membantah saja, sebenarnya mereka adalah kaum yang suka bertengkar. Isa tidak lain hanyalah seorang hamba yang Kami berikan kepadanya nikmat (kenabian) dan Kami jadikan dia sebagai tanda bukti (kekuasaan Allah) untuk Bani Israil. Dan kalau Kami kehendaki, benar-benar Kami jadikan sebagai gantimu di muka bumi malaikat-malaikat yang turun temurun. Dan sesungguhnya Isa itu benar-benar memberikan pengetahuan tentang Hari Kiamat. Karena itu janganlah kamu ragu-ragu tentang kiamat itu dan ikutilah aku. Inilah jalan yang lurus. Dan janganlah kamu sekali-kali dipalingkan oleh setan; sesungguhnya setan itu musuh yang nyata bagimu. Dan tatkala Isa datang membawa keterangan, dia berkata, 'Sesungguhnya aku datang kepadamu dengan membawa hikmah dan untuk menjelas-kan kepadamu sebagian dari apa yang kamu berselisih tentangnya, maka bertakwalah kepada Allah dan taatlah (kepada)ku.' Sesung-guhnya Allah Dia-lah Rabbku dan Rabbmu, maka sembahlah Dia; ini adalah jalan yang lurus. Maka berselisihlah golongan-golongan (yang terdapat) di antara mereka; lalu kecelakaan yang besarlah bagi orang-orang yang zhalim yakni siksaan hari yang pedih (kiamat)." (Az-Zukhruf: 57-65).
(57) Allah سبحانه وتعالى berfirman, ﴾ وَلَمَّا ضُرِبَ ٱبۡنُ مَرۡيَمَ مَثَلًا ﴿ "Dan tatkala putra Maryam (Isa) dijadikan perumpamaan," yaitu dilarang untuk disembah dan penyembahannya disamakan seperti penyembahan terhadap patung dan sekutu-sekutu, ﴾ إِذَا قَوۡمُكَ ﴿ "tiba-tiba kaummu (Quraisy)," yang mendustakanmu, yang ﴾ مِنۡهُ ﴿ "karenanya," yaitu karena perumpamaan yang dibuat ini, ﴾ يَصِدُّونَ ﴿ "mereka bersorak," yakni, karena berkeras hati dalam memusuhimu, berteriak dan me-ngira bahwa mereka menang dan beruntung dalam hujjah mereka.
(58) ﴾ وَقَالُوٓاْ ءَأَٰلِهَتُنَا خَيۡرٌ أَمۡ هُوَۚ ﴿ "Dan mereka berkata, 'Manakah yang lebih baik sesembahan-sesembahan kami atau dia?'," yakni, Nabi Isa عليه السلام, di mana mereka dilarang untuk menyembah semuanya (termasuk Nabi Isa), serta kebersamaan mereka dalam ancaman bagi yang menyembah mereka. Saat itu turun juga Firman Allah سبحانه وتعالى,
﴾ إِنَّكُمۡ وَمَا تَعۡبُدُونَ مِن دُونِ ٱللَّهِ حَصَبُ جَهَنَّمَ أَنتُمۡ لَهَا وَٰرِدُونَ 98 ﴿
"Sesungguhnya kamu dan apa yang kamu sembah selain Allah, adalah umpan Jahanam, kamu pasti masuk ke dalamnya." (Al-Anbiya`: 98).
Sisi kezhaliman hujjah mereka adalah karena mereka ber-kata, "Sudah menjadi ketetapan bagi kami dan bagimu, wahai Muhammad bahwa Isa adalah salah seorang hamba Allah سبحانه وتعالى yang mendekatkan diri, yang memiliki kesudahan yang baik, lantas mengapa kau samakan antara Isa dengan patung dalam larangan penyembahan tersebut semuanya, andai hujjahmu benar tentu tidak ditentang, lantas mengapa kau juga berkata,
﴾ إِنَّكُمۡ وَمَا تَعۡبُدُونَ مِن دُونِ ٱللَّهِ حَصَبُ جَهَنَّمَ أَنتُمۡ لَهَا وَٰرِدُونَ 98 ﴿
"Sesungguhnya kamu dan apa yang kamu sembah selain Allah, adalah umpan Jahanam, kamu pasti masuk ke dalamnya." (Al-Anbiya`: 98).
Nash ayat ini menurut mereka mencakup patung-patung dan Nabi Isa, ini tidak lain adalah kontradiksi dan kontradiksinya dalam hujjah menunjukkan bahwa ia batil. Inilah puncak syubhat yang mereka yakini, mereka yang bergembira karenanya dan me-reka juga menghadang dan saling memberi kabar gembira. Tapi –alhamdulillah– syubhat tersebut adalah yang paling lemah dan batil karena penyamaan antara larangan untuk menyembah Isa dan larangan untuk menyembah patung adalah karena penyembahan merupakan hak Allah سبحانه وتعالى semata, dan tidak berhak bagi salah satu pun makhluk, tidak pula para malaikat yang mendekatkan diri, tidak pula para nabi yang diutus dan tidak pula makhluk lain selain mereka. Syubhat macam apa dalam menyamakan larangan penyembahan Nabi Isa dan lainnya?
(59) Nabi Isa عليه السلام diutamakan dan predikatnya sebagai yang dekat dengan Allah سبحانه وتعالى sama sekali tidak menunjukkan adanya sesuatu yang membedakan antaranya dengan patung dan berhala dalam hal penyembahan selain Allah سبحانه وتعالى, itu hanyalah seperti yang difirmankan Allah سبحانه وتعالى, ﴾ إِنۡ هُوَ إِلَّا عَبۡدٌ أَنۡعَمۡنَا عَلَيۡهِ ﴿ "Isa tidak lain hanyalah seorang hamba yang Kami berikan kepadanya nikmat," berupa kenabian, hikmah, ilmu, dan amal, ﴾ وَجَعَلۡنَٰهُ مَثَلٗا لِّبَنِيٓ إِسۡرَٰٓءِيلَ ﴿ "dan Kami jadikan dia sebagai tanda bukti (kekuasaan Allah) untuk Bani Israil," di mana de-ngan Nabi Isa عليه السلام, mereka mengetahui Kuasa Allah سبحانه وتعالى yang men-ciptakannya tanpa ayah. Sedangkan Firman Allah سبحانه وتعالى,
﴾ إِنَّكُمۡ وَمَا تَعۡبُدُونَ مِن دُونِ ٱللَّهِ حَصَبُ جَهَنَّمَ أَنتُمۡ لَهَا وَٰرِدُونَ 98 ﴿
"Sesungguhnya kamu dan apa yang kamu sembah selain Allah, adalah umpan Jahanam, kamu pasti masuk ke dalamnya." (Al-Anbiya`: 98), terdapat tiga hal untuk menjawabnya:
Pertama, Firman Allah سبحانه وتعالى, ﴾ إِنَّكُمۡ وَمَا تَعۡبُدُونَ مِن دُونِ ٱللَّهِ ﴿ "Se-sungguhnya kamu dan apa yang kamu sembah selain Allah," ﴾ مَا﴿ adalah isim (noun) untuk sesuatu yang tidak berakal yang tidak mencakup Nabi Isa dan lainnya.
Kedua, dialog ini tertuju pada kaum musyrikin yang berada di Makkah dan sekitarnya. Mereka hanya menyembah patung dan berhala, tidak menyembah Nabi Isa عليه السلام.
Ketiga, Allah سبحانه وتعالى berfirman setelah ayat ni,
﴾ إِنَّ ٱلَّذِينَ سَبَقَتۡ لَهُم مِّنَّا ٱلۡحُسۡنَىٰٓ أُوْلَٰٓئِكَ عَنۡهَا مُبۡعَدُونَ 101 ﴿
"Sesungguhnya orang-orang yang telah ada untuk mereka ketetapan yang baik dari Kami, mereka itu dijauhkan dari neraka." (Al-Anbiya`: 101), dan tidak diragukan bahwa Nabi Isa dan para nabi lain serta para wali termasuk dalam ayat ini.
(60) Selanjutnya Allah سبحانه وتعالى berfirman, ﴾ وَلَوۡ نَشَآءُ لَجَعَلۡنَا مِنكُم مَّلَٰٓئِكَةٗ فِي ٱلۡأَرۡضِ يَخۡلُفُونَ ﴿ "Dan kalau Kami kehendaki, benar-benar Kami jadikan sebagai gantimu di muka bumi malaikat-malaikat yang turun temurun." Artinya, niscaya Kami jadikan para malaikat sebagai pengganti kalian dan mereka tetap berada di bumi hingga Kami mengutus malaikat (sebagai rasul) dari jenis mereka. Sedangkan kalian wahai para manusia! Kalian tidak akan mampu bila para malaikat diutus se-bagai rasul untuk kalian. Karena rahmat Allah سبحانه وتعالى terhadap kalian, Allah سبحانه وتعالى mengutus rasul dari jenis kalian sehingga memungkinkan bagi kalian untuk belajar darinya.
(61) ﴾ وَإِنَّهُۥ لَعِلۡمٞ لِّلسَّاعَةِ ﴿ "Dan sesungguhnya Isa itu benar-benar memberikan pengetahuan tentang Hari Kiamat," maksudnya, Nabi Isa عليه السلام benar-benar tanda atas Hari Kiamat dan sesungguhnya Allah سبحانه وتعالى Yang Kuasa menciptakannya dari seorang ibu tanpa ayah juga mampu menghidupkan orang-orang mati dari kubur. Atau, Nabi Isa عليه السلام akan turun di akhir zaman dan turunnya Nabi Isa adalah salah satu tanda datangnya Hari Kiamat. ﴾ فَلَا تَمۡتَرُنَّ بِهَا ﴿ "Karena itu janganlah kamu ragu-ragu tentang kiamat itu," yakni, janganlah kalian meragukan Hari Kiamat sebab meragukan Hari Kiamat adalah suatu kekufuran, ﴾ وَٱتَّبِعُونِۚ ﴿ "dan ikutilah aku," dengan menjalankan apa yang aku perintahkan dan menjauhi apa yang aku larang. ﴾ هَٰذَا صِرَٰطٞ مُّسۡتَقِيمٞ ﴿ "Inilah jalan yang lurus," yang menghantarkan kepada Allah r.
(62) ﴾ وَلَا يَصُدَّنَّكُمُ ٱلشَّيۡطَٰنُۖ ﴿ "Dan janganlah kamu sekali-kali dipaling-kan oleh setan," dari apa yang Allah سبحانه وتعالى perintahkan, karena setan adalah ﴾ لَكُمۡ عَدُوّٞ مُّبِينٞ ﴿ "musuh yang nyata bagimu," yang amat ingin menyesatkanmu dengan usaha paling keras untuk itu.
(63) ﴾ وَلَمَّا جَآءَ عِيسَىٰ بِٱلۡبَيِّنَٰتِ ﴿ "Dan tatkala Isa datang membawa ke-terangan," yang menunjukkan atas kebenaran nubuwwah (kenabian) dan kebenaran mukjizat yang dibawanya seperti menghidupkan orang mati, menyembuhkan orang buta dan mukjizat lain, ﴾ قَالَ ﴿ "ia berkata," kepada Bani Israil, ﴾ قَدۡ جِئۡتُكُم بِٱلۡحِكۡمَةِ ﴿ "Sesungguhnya aku datang kepadamu dengan membawa hikmah," yakni, kenabian dan ilmu yang selayaknya, ﴾ وَلِأُبَيِّنَ لَكُم بَعۡضَ ٱلَّذِي تَخۡتَلِفُونَ فِيهِۖ ﴿ "dan untuk menjelaskan kepadamu sebagian dari apa yang kamu berselisih tentangnya." Maksud-nya, aku menjelaskan kebenaran dan jawabannya pada kalian se-hingga kesulitan itu hilang dari kalian.
Nabi Isa عليه السلام datang untuk menyempurnakan dan melengkapi syariat Nabi Musa عليه السلام dan juga hukum-hukum Taurat. Nabi Isa عليه السلام datang dengan membawa beberapa kemudahan yang meng-haruskan risalah beliau untuk dipatuhi dan diterima. ﴾ فَٱتَّقُواْ ٱللَّهَ وَأَطِيعُونِ ﴿ "Maka bertakwalah kepada Allah dan taatlah (kepada)ku," yakni, sem-bahlah Allah سبحانه وتعالى semata yang tidak ada sekutu bagiNya, kerjakan perintahNya, jauhi laranganNya dan berimanlah padaku, benarkan aku dan ikutilah aku.
(64) ﴾ إِنَّ ٱللَّهَ هُوَ رَبِّي وَرَبُّكُمۡ فَٱعۡبُدُوهُۚ هَٰذَا صِرَٰطٞ مُّسۡتَقِيمٞ ﴿ "Sesungguhnya Allah, Dia-lah Rabbku dan Rabbmu, maka sembahlah Dia, ini adalah jalan yang lurus." Dalam pernyataan ini terdapat pengakuan akan tauhid ru-bubiyah karena sesungguhnya Allah سبحانه وتعالى adalah Dzat Yang Mengatur seluruh makhluk dengan berbagai nikmat, baik yang lahir maupun yang batin, serta pengakuan akan tauhid ubudiyah berupa perintah untuk menyembah Allah سبحانه وتعالى semata yang tidak ada sekutu bagiNya serta pemberitahuan bahwa Nabi Isa عليه السلام adalah salah seorang hamba Allah سبحانه وتعالى, tidak seperti yang dikatakan orang-orang Nasrani bahwa ia adalah putra Allah سبحانه وتعالى atau salah satu dari tiga unsur (trinitas). Di dalam ayat ini juga terdapat pemberitahuan bahwa semua yang tersebut itu adalah jalan yang lurus yang menghantar-kan kepada Allah سبحانه وتعالى dan kepada surgaNya.
(65) Ketika Nabi Isa عليه السلام datang kepada mereka dengan membawa risalah itu, ﴾ فَٱخۡتَلَفَ ٱلۡأَحۡزَابُ ﴿ "maka berselisihlah golongan-golongan (yang terdapat)," mereka yang berpihak pada kedustaan, ﴾ مِنۢ بَيۡنِهِمۡۖ ﴿ "di antara mereka," masing-masing mengatakan perkataan batil tentang Nabi Isa dan menolak risalah yang dibawanya kecuali orang-orang beriman yang mendapat petunjuk Allah سبحانه وتعالى, mereka yang bersaksi atas kerasulannya dan membenarkan apa yang di-bawanya dan mengatakan bahwa Nabi Isa عليه السلام adalah hamba dan rasul Allah سبحانه وتعالى.
﴾ فَوَيۡلٞ لِّلَّذِينَ ظَلَمُواْ مِنۡ عَذَابِ يَوۡمٍ أَلِيمٍ ﴿ "Lalu kecelakaan yang besarlah bagi orang-orang yang zhalim dari siksaan hari yang pedih (kiamat)," yaitu, alangkah besarnya kesedihan orang-orang zhalim dan alangkah besarnya kerugian mereka pada hari itu.
Quando gli idolatri pensarono che Isa, colui che i Nazareni adorano, fosse incluso nel concetto espresso dalle parole dell'Altissimo (In verità voi e ciò che adorate all'infuori di Allāh siete combustibile del Fuoco e dovrete entrarvi), Allāh proibì di adorarlo così come proibì di adorare gli idoli. Ed ecco che il tuo popolo, o Messaggero, mostra insoddisfazione nei discorsi, dicendo: "Noi siamo soddisfatti del fatto che i nostri idoli abbiano lo stesso prestigio di Isa". Allāh rivelò, in loro risposta (In verità quelli a cui sarà stata annunciata la Buona Notizia da parte Nostra, quelli ne saranno allontanati.).
When the idolaters thought that the Jesus the Christians worshipped was included in the statement of Allah the Exalted: {Indeed, you [disbelievers] and what you worship other than Allah are the firewood of Hell. You will be coming to [enter] it}, and Allah had prohibited worshipping him just like He had prohibited the worship of idols, your people, O Messenger, began persisting in argument, saying, “We are pleased that our idols are of the same status as Jesus.” So Allah revealed, refuting them, {Indeed, those for whom the best [reward] has preceded from Me - they are from it far removed}.
Commentary
وَلَمَّا ضُرِبَ ابْنُ مَرْيَمَ مَثَلًا إِذَا قَوْمُكَ مِنْهُ يَصِدُّونَ (And when the example of the son of Maryam was cited, your people started at once shouting at it [ in joy ]...43:57). Exegetes have narrated three events as background of the revelation of these verses. One is that once the Holy Prophet ﷺ had addressed the tribe of Quraish and said, "0 people of Quraish! there is no good in whatever is worshipped beside Allah." The polytheists responded by saying, "The Christians worship Sayyidna ` Isa ﷺ ، although you yourself say that he was a virtuous slave of Allah, and His prophet." These verses were then revealed in reply to this objection (Qurtubi).
The second narration is that the objection of the infidels related to the following verse of the Holy Qur'an:
إِنَّكُمْ وَمَا تَعْبُدُونَ مِن دُونِ اللَّـهِ حَصَبُ جَهَنَّمَ
"Surely, you and whatever you worship other than Allah are the fuel of Jahannam." (21:98)
When this verse was revealed, 'Abdullah Ibn-uz-ziba'ra claimed that he had the proper answer to this verse which was that the Christians worship Sayyidna Masih (Isa علیہ السلام) and Jews worship Sayyidna ` Uzair (علیہ السلام) ، so will they both become fuel of Hell? Upon hearing this, the polytheists of Quraish became very joyful, and Allah then revealed the following verse of the Holy Qur'an:
إِنَّ الَّذِينَ سَبَقَتْ لَهُم مِّنَّا الْحُسْنَىٰ أُولَـٰئِكَ عَنْهَا مُبْعَدُونَ ﴿101﴾
"Surely, those for whom the good (news) from Us has come earlier shall be kept away from it." (21:101)
The above verses of Surah Zukhruf was also revealed in this context. (Ibn Kathir, etc.,)
The third narration is that once the pagans of Makkah expressed the absurd thought that the Holy Prophet ﷺ wanted to claim godhead for himself, so that he might be worshipped like Sayyidna ` Isa (علیہ السلام) is worshipped by the Christians; these verses were revealed in that context.
In reality, there is no conflict between these three narrations. The infidels will have said all the three things, and in reply Allah Ta` ala revealed these verses in such a comprehensive manner that took care of all the three objections. The answer to the last objection is quite clear in these verses as to those who started worshipping Sayyidna ` Isa (علیہ السلام) did not do so in obedience to any Divine command, nor had Sayyidna ` Isa (علیہ السلام) ever desired it for himself, nor does the Qur'an support it. Their misconception was based on the miraculous birth of Sayyidna ` Isa (علیہ السلام) without a father which was, according to them, a sign of his being god or a son of God. The Holy Qur'an has refuted this misconceived argument. How is it then possible that the Holy Prophet ﷺ will claim Godhead in imitation of the Christians?
The gist of the objection mentioned in the first and second narrations is essentially the same. The statement in the Qur'an that all those who are worshipped except Allah will become fuel for Hell or the statement of the Holy Prophet ﷺ that there is no good in whatever is worshipped except Allah, refer to the lifeless objects of worship, such as idols or those living beings who directed their followers towards their own worship, or who liked to be worshipped, such as shaitans, Fir'aun, Namrud, etc.. So Sayyidna ` Isa (علیہ السلام) is obviously not included in this category, since at no stage did he like to be worshipped. Christians do not worship him because of any direction having being given by Sayyidna ` Isa (علیہ السلام) ، rather they were misled and started worshipping him by deducing the wrong conclusion from his birth without a father which was a sample of Allah's power to show to the people that Allah does not need even any apparent cause or means to create something. This worship of Sayyidna ` Isa (علیہ السلام) by Christians was not only irrational, but also against his own teachings, because he had always preached 'tauhid' (Oneness of Allah); his own disgust against being worshipped simply does not allow his inclusion in the ranks of false gods.
Cuando los idólatras pensaron que el Jesús al que los cristianos adoraban estaba incluido en la palabra de Al-lah: “Ustedes y cuanto adoran en vez de Al-lah serán combustible para el fuego del Infierno al que ingresarán” (21:98), y Al-lah había prohibido adorarlo como había prohibido la adoración de ídolos, comenzaron a decir: “Nos complace que nuestros ídolos tengan el mismo estatus que Jesús”. Por lo que Al-lah dijo: “Aquellos para quienes estaba decretado que recibirían ‘lo más hermoso’ estarán alejados del Infierno” (21:101).
Tatkala orang-orang musyrik mengira bahwa Isa yang disembah oleh orang-orang Nasrani masuk dalam keumuman firman Allah -Ta'ālā-: “Sesungguhnya kamu (orang kafir) dan apa yang kamu sembah selain Allah adalah bahan bakar (neraka) Jahanam, kamu pasti masuk ke dalamnya” (QS. Al-Anbiyā`: 98), padahal Allah telah melarang untuk menyembahnya sebagaimana Allah melarang untuk menyembah berhala-berhala, tiba-tiba kaummu -wahai Rasul- melanjutkan dengan perdebatan sambil berkata, “Kami rela tuhan-tuhan kami seperti kedudukan Isa.” Sebab itu, Allah menurunkan firman-Nya sebagai bantahan terhadap mereka, “Sesungguhnya orang-orang yang telah ada ketetapan yang baik untuk mereka dari Kami, mereka itu akan dijauhkan dari neraka.” (QS. Al-Anbiyā`: 101).
Müşrikler, Hristiyanların ibadet etmiş oldukları İsa'nın Allah Teâlâ'nın şu ayetinin umumuna dahil olduğunu zannettiler: "Siz ve Allah'ı bırakıp da kulluk ettiğiniz şeyler, Cehennem'in odunusunuz. Oraya gireceksiniz." (Enbiyâ Suresi: 98) Yüce Allah, putlara ibadet etmeyi nehyettiği gibi ona ibadet etmeyi de yasakladı. -Ey Rasûl!- Kavmin tartışmada gürültü ve bağırtı çıkararak sözlerini şöyle sürdürürler: "Biz ilahlarımızın İsâ'nın derecesinde olmalarına razıyız." Yüce Allah onlara cevap olarak bu ayeti indirdi: "Şüphesiz kendileri için tarafımızdan en güzel mükâfat hazırlanmış olanlar var ya; işte bunlar Cehennem'den uzaklaştırılmışlardır.'' (Enbiya Suresi: 101)
Müşrikler şöyle demişlerdi: "Bizim ibadet ettiklerimiz mi yoksa İsa mı daha hayırlıdır?" İbn Ziba'râ ve benzerlerinin vermiş oldukları misaller ile amaçları hakka varmak değildir. Bilakis cedelleşmek için ortaya atıyorlardı. Bunlar zaten cibilliyetleri ve tabiatları gereği kavgacı kimselerdir.
E dissero: "Sono i nostri idoli i migliori, oppure ‘Īsā?!" L'esempio portato da Ibn al-Ziba'rā, e altri simili, è motivo per cercare di raggiungere la verità, tuttavia è anche motivo di disputa. Costoro sono un popolo che ha l'abitudine della disputa.
Nagsabi sila: "Ang mga sinasamba namin ba ay higit na mabuti o si Jesus?" Hindi naglahad para sa iyo ang Anak ni Az-Ziba`rā at ang mga tulad nito ng paghahalintulad na ito bilang pagkaibig sa pag-abot sa katotohanan, subalit bilang pagkaibig sa pakikipagtalo sapagkat sila ay mga taong naisakalikasan sa pakikipag-alitan.
Mereka berkata, “Mana yang lebih baik, sesembahan kami ataukah Isa?” Tidaklah Ibnu az-Ziba'rā dan semisalnya membuat permisalan ini untukmu karena keinginan untuk sampai pada kebenaran, akan tetapi karena mereka senang berdebat sebab mereka adalah kaum yang mempunyai tabiat suka berdebat.
And they say, “Are our deities better or is Jesus better?” Ibn Al-Ziba‘rā and others did not draw up this comparison in love of hope in reaching the truth, rather in love of argumentation. They are a nation quarrelsome in nature.
Dicen: “¿Son nuestras deidades mejores o Jesús es mejor?” Ibn Al-Ziba'ra y otros no elaboraron esta comparación por amor a la esperanza de conocer la verdad, sino por amor a la discusión. Son un pueblo pendenciero por naturaleza.
Và họ nói: Những thần linh của chúng tôi thờ phượng tốt hơn hay là Ysa tốt hơn? Họ đưa ra cho Ngươi vấn đề về Ibnu Al-Zib'ara và những ví dụ tương tự không phải là họ muốn tìm đến sự thật, mà họ chỉ muốn tranh cải, vì họ là nhóm người cải vã yêu thích sự tranh chấp.
Oni su kazali: "Da li su bolja naša božanstva ili Isa?" Ibn Zib'ara i njemu slični nisu naveli ovo poređenje i ovaj primjer kako bi stigli do istine, nego kako bi se raspravljali. Oni su narod čije je svojstvo rasprava.
Puis ils dirent: Qui de nos divinités ou de Jésus est meilleur? Le dénommé Ibn az-Ziba’râ et ses semblables ne font pas cette comparaison afin de parvenir à la vérité, mais plutôt parce qu’ils aiment polémiquer car ce sont des gens belliqueux.
Tidaklah Isa bin Maryam melainkan hanya seorang hamba dari hamba-hamba Allah, Kami berikan kepadanya kenabian dan kerasulan dan Kami jadikan dia sebagai permisalan bagi Bani Israil yang mereka gunakan untuk menunjukkan kekuasaan Allah tatkala Dia menciptakannya tanpa bapak, sebagaimana Dia menciptakan Adam tanpa ibu dan bapak.
Isa b. Merjem bio je jedan od Allahovih robova kojem smo Mi blagodat vjerovjesništva i poslanicu dali i učinili smo ga primjerom Israelćanima kako bi ga uzeli kao dokaz Allahove moći Koji ga je stvorio bez oca, kao što je Adema stvorio i bez oca i i bez majke.
Jésus fils de Marie n’est qu’un serviteur d’Allah à qui Nous avons fait don de la Prophétie et envoyé en tant que Messager. Nous en avons fait un exemple pour les Israélites, illustrant ainsi le pouvoir d’Allah par sa création sans l’intervention d’un géniteur mâle comme lorsqu’Allah créa d’Adam sans géniteurs mâle et femelle.
‘Īsā figlio di Maryem non è altro che un suddito di Allāh al quale abbiamo concesso la grazia della Profezia e del Messaggio e che abbiamo reso un esempio per i Figli di Isrāīl, in modo che potessero convincersi della Potenza di Allāh, quando lo creò senza padre, così come creò Ǣdem senza genitori.
Oysa Meryem oğlu İsa, ancak Allah'ın kullarından bir kuldur. Kendisine peygamberlik ve resullük nimetini vermiştik. Yüce Allah, Âdem'i ebeveynsiz yarattığı gibi onu da babasız yaratmıştı. Biz de onu Allah'ın kudretini görmeleri için İsrailoğulları'na örnek kıldık.
Walang iba si Jesus na anak ni Maria kundi isang lingkod kabilang sa mga lingkod ni Allāh, na biniyayaan ng pagkapropeta at pagkasugo. Gumawa si Allāh sa kanya bilang paghahalimbawa para sa mga anak ni Israel, na ipinapampatunay nila sa kakayahan ni Allāh nang lumikha Siya kay Jesus nang walang ama gaya ng pagkalikha kay Adan nang walang mga magulang.
Jesus, the son of Mary is nothing but a servant from the servants of Allah whom He favoured with messengership and made him an example for the Israelites. They can use him as proof of the power of Allah because He created him without a father, just like He created Adam without parents.
Jesús, el hijo de María, no es más que un siervo de los siervos de Al-lah, a quien Él agració con la profecía y lo convirtió en un ejemplo para los hijos de Israel. Pueden considerarlo como una prueba del poder de Al-lah, porque lo creó sin que estuviera involucrado un padre, al igual que creó a Adán sin que estuvieran involucrados padres biológicos.
Ysa con trai Maryam chỉ là một bề tôi trong đám bầy tôi của Allah, được Ngài ban ân huệ cho Y bằng việc giao cho Y sứ mệnh Thiên Sứ. Và TA lấy Y làm một ví dụ cho con cháu Israel, Y là một bằng chứng cho thấy quyền năng của Allah khi Ngài tạo hóa Y không hề có cha như việc Ngài đã tạo hóa Adam mà không hề có cha và mẹ.
Kung sakaling loloobin Namin ang pagpapahamak sa inyo, O mga anak ni Adan, ay talaga sanang nagpahamak Kami sa inyo at gumawa Kami kapalit ninyo ng mga anghel na hahalili sa inyo sa lupa, na sasamba kay Allāh, na hindi magtatambal sa Kanya ng anuman.
وَلَوْ نَشَاءُ لَجَعَلْنَا مِنكُم مَّلَائِكَةً فِي الْأَرْضِ يَخْلُفُونَ (and if we will, We may create angels from you who succeed you on the earth...43:60) This is in reply to the gravely mistaken conclusion drawn by Christians from the miraculous birth of Sayyidna ` Isa (علیہ السلام) without a father as a result of which they attributed godhead to him, and started worshipping him. Allah Ta ala states to controvert their argument that Sayyidna 'Isa's (علیہ السلام) birth was merely a demonstration of His power, and He has the power to do even more supernatural things like creating Sayyidna 'Adam (علیہ السلام) without father and mother. And if He wills, He may do as unprecedented things as causing angels to be born out of human beings.
Se avessimo voluto, vi avremmo distrutti, o Figli di Ǣdem, e vi avremmo sostituiti, in terra, con angeli che adorano esclusivamente Allāh e che non Gli associano nessuno.
O children of Adam! If I wish to destroy you and make the angels succeed you on earth in your place, they would worship Me and not ascribe partners with me at all.
-Ey âdemoğulları!- Eğer sizi helak etmek isteseydik, sizi helak ederdik ve yeryüzünde melekleri de sizin yerinize halife kılardık. O'na hiçbir şeyi ortak koşmadan Yüce Allah'a ibadet ederlerdi.
Seandainya Kami berkehendak untuk menghancurkan kalian -wahai Bani Adam-, niscaya kami hancurkan kalian dan Kami jadikan para malaikat sebagai pengganti kalian di bumi, mereka menyembah Allah dan tidak menyekutukan-Nya dengan sesuatu apa pun.
Và nếu muốn hủy diệt các ngươi - hỡi con cháu Adam - là TA đã hủy diệt các ngươi rồi, và TA thay thế các ngươi bằng nhóm Thiên Thần để ho quản lý trái đất, họ chuyên tâm chỉ thờ phượng Allah không tổ hợp với Ngài bất cứ thần linh nào.
Ô descendants d’Adam, si Nous avions voulu vous anéantir, Nous l’aurions fait et Nous vous aurions remplacés sur Terre par des anges qui adorent Allah et ne Lui associent rien.
A da hoćemo da vas, o ljudi, uništimo, Mi bismo to učinili i umjesto vas doveli meleke na Zemlju, koji bi samo Allaha obožavali i ništa Mu kao druga ne bi pripisivali.
¡Hijos de Adán! Si deseara destruirlos y hacer que los ángeles ocupen su lugar en la Tierra, ellos me adorarían y no me asignarían ningún compañero.
وَإِنَّهُ لَعِلْمٌ لِّلسَّاعَةِ (And he (Isa علیہ السلام) is a source of knowledge of the Hour [ the day of judgment ] - 43:61). This verse has been explained in two different ways. One is that Sayyidna ` Isa (علیہ السلام) being born without a father is a proof to the fact that Allah Almighty can create people without apparent causes. Thus resurrecting the dead is not at all difficult for Him. But most exegetes have taken this verse in another sense. According to them it means that the descent of Sayyidna ` Isa (علیہ السلام) from the sky is a sign of the Doomsday. And his coming to this world again in its last days and killing Dajjal (the Antichrist) is proved by mutawatir ahadith. Some details on this subject have already been given in the explanation of the verse (3:54-55) of Surah 'Al-` Imran, (See V, 2, pp.76 onward of this book) and in Surah Nisa' 3:54-55 (See V. 2, PP. 622 onward of this book) and some in Surah Al-Ma'idah (5:110). For more details one should refer to the author's book “ التصریح بم اتواتر فی نزول المسیح ” At-Tasrih bi ma tawatara f nuzul-il-Masih in Arabic and Masih-e-Mau’ ud ki pehchan مسیح موعود کی پہچان in Urdu.
Şüphesiz İsa, ahir zamanda indiği zaman kıyametin büyük alametlerinden birisidir. Bu itibarla sakın kıyamet gününden şüphe etmeyin, mutlaka gerçekleşecektir. Size Allah katından getirdiğime uyun. Çünkü size bu getirdiğim içerisinde hiçbir eğrilik olmayan dosdoğru bir yoldur.
Sesunguhnya Isa adalah salah satu tanda dari tanda-tanda hari Kiamat besar ketika dia turun pada akhir zaman, sebab itu janganlah kalian ragu tentang datangnya hari Kiamat dan ikutilah aku pada apa yang aku bawa dari sisi Allah. Apa yang aku bawa ini adalah jalan lurus yang tidak ada bengkoknya.
De hecho, Jesús u es una señal de los signos principales de la Hora del Juicio, cuando descienda hacia el final de los tiempos. Así que no duden de que el fin del mundo está cerca y sigan el mensaje que traigo de parte de Al-lah. Este es el sendero recto.
E, in verità, ‘Īsā è uno dei Grandi Segni dell'Ora. Quando scenderà, alla fine dei tempi, non dubitate che l'Ora stia per giungere, e seguitemi per quanto vi ho comunicato da parte di Allāh, e ciò che vi ho comunicato non è altro che la Retta Via priva di tortuosità.
Tunay na si Jesus ay talagang isang palatandaan kabilang sa mga palatandaan ng Malaking Huling Sandali kapag bumaba siya sa wakas ng panahon kaya huwag kayong magduda na ang Huling Sandali ay magaganap, at sumunod kayo sa akin sa inihatid ko sa inyo mula sa ganang kay Allāh. Itong inihatid ko sa inyo ay ang daang tuwid na walang kabaluktutan dito.
Và quả thật Ysa là một trong những đại dấu hiệu báo trước Giờ Tận Thế khi Y xuống là vào lúc thời kỳ cuối của trần giân, vì thế Ngươ đừng có sinh nghi gì về việc Giờ Tận Thế sẽ xảy ra. Vậy nên, các ngươi hãy theo TA khi TA đưa các ngươi những thứ đến từ Allah, thứ mà TA đưa đến các ngươi là con đường ngay thẳng không bị biến dạng.
Silazak Isaa pred kraj svijeta biće jedan od velikih predznaka Sudnjega dana. Nemojte sumnjati da će se Smak svijeta desiti i slijedite ono što sam vam dostavio od Allaha, jer to je Pravi put na kojem nema nikakvih devijacija i skretanja.
Indeed, Jesus is a sign from the major signs of the Hour, when he shall descend towards the end of time. So do not doubt the Hour’s occurrence and follow me in whatever I have brought to you from Allah. This thing I have brought is the straight path in which there is no deviance.
Jésus est assurément un signe majeur de l’Heure lorsqu’il descendra à la fin des temps. Ne doutez pas, l’Heure aura bien lieu et suivez-moi dans ce que je vous apporte de la part d’Allah, car ce que je vous apporte est le droit chemin qui ne comporte aucune tortuosité.
And let Satan not turn you away from the straight path through his lure and deception. Indeed, he is an enemy whose enmity is clear.
Huwag ngang magpapalihis sa inyo ang demonyo palayo sa landasing tuwid sa pamamagitan ng pagpapalisya niya at pag-uudyok niya; tunay na siya para sa inyo ay isang kaaway na malinaw ang pangangaway.
No dejen que el demonio los aleje del sendero recto con sus engaños. Él es un enemigo y su enemistad es manifiesta.
Nemojte da vas šejtan svojim zavođenjem odvrati od Pravoga puta. On vam, zaista, otvoreno i jasno iskazuje neprijateljstvo.
Que Satan ne vous détourne pas, en vous tentant et en vous fourvoyant, du droit chemin car il est pour vous un ennemi déclaré.
Sakın şeytan, hileleri ve fitneleri ile sizi dosdoğru yoldan çıkarmasın. Çünkü o, sizin için apaçık bir düşmandır.
Janganlah sampai setan membelokkan kalian dari jalan yang lurus dengan kesesatannya dan iming-imingnya karena setan adalah musuh kalian yang nyata permusuhannya.
In this world it is possible for a man to derive a perverse meaning from every statement. For instance, the Messenger of God once said: ‘Whoever is worshipped other than God has no good in him.’ On hearing this, his opponents pointed out that the Christians worshipped Jesus Christ. Did it mean that Jesus Christ had no good in him? Obviously, this was only irrelevant hair-splitting, because the saying of the Prophet of God was in relation to the worshippers and not the objects of their worship. Even if it is presumed that it was in relation to the latter, it obviously meant those beings who, while unworthy of worship, acquiesced in their being deified. If a man does not take a saying in its right sense, it is possible for him to clothe it in a perverse meaning, howsoever right and proper it may be. The personality of Jesus Christ in a way resembled that of an angel. In view of this, many people made him an object of worship. But, the Messiah’s angel-like persona was an example of God’s creative powers and not an example of the Messiah’s personal powers. The fact is that creation of this kind is not at all difficult for God. If He so wished, He might convert the entire population of the earth into angels. Even so, the angels would still just be angels; they would not become gods and worthy of worship. Jesus Christ was blessed with the miraculous power to bring a dead man back to life. He used to bring earthen statues to life by blowing his breath into them. This was in fact a sign of God which was displayed in order to demonstrate the possibility of life after death. But the people did not learn a lesson from this; on the contrary, they treated Jesus as superhuman and started worshipping him. The signs of God appear before us in different ways. If they are treated as such, they are a tremendous source of guidance. But if they are considered something other than divine portents, they may become the cause of man’s going astray. Satan has eternally striven to prevent man from learning a lesson from the signs of God. It is at this point that man’s fate will be decided on the basis of whether Satan has succeeded in overcoming man or vice-versa.
Và các ngươi đừng để sự lôi kéo và quyến rũ của Shaytan làm cho các ngươi bị dịch chuyển khỏi con đường ngay thẳng, quả thật hắn là kẻ thù công khai của các ngươi.
Che Satana non vi svii dalla Retta Via con le sue tentazioni e le sue illusioni. In verità, egli è per voi un chiaro nemico.
Après avoir apporté aux siens les preuves claires démontrant qu’il est un messager, Jésus leur dit: Je vous ai apporté la sagesse de la part d’Allah et je suis venu vous expliciter une part de ce dont vous divergez dans votre religion. Craignez donc Allah, en vous conformant à Ses commandements et en renonçant à Ses interdits, et obéissez-moi dans ce que je vous ordonne et vous défends.
A kad je Isa očite i jasne znakove da je poslanik svome narodu donio, on im je rekao: “Donosim vam od Allaha mudrost i dolazim da vam objasnim ono u čemu se razilazite po pitanju vjere. Zato se Allaha bojte tako što ćete Njegove naredbe sprovoditi i od zabrana se udaljiti i meni se pokoravajte u onome što vam naređujem i zabranjujem.
وَلِأُبَيِّنَ لَكُم بَعْضَ الَّذِي تَخْتَلِفُونَ فِيهِ (and to explain to you some of those matters in which you differ...43:63) Since Bana Isra'il were drowned in arrogance and obstinacy, they had tampered with the Divine laws. Sayyidna ` Isa (علیہ السلام) disclosed the reality of such distortions. The words 'some matters' are used because some other matters were purely of mundane nature. He might have not felt the need to deal with those differences. (Bayan-ul-Qur an).
Después de que Jesús u trajera evidencias claras de su mensaje a su pueblo, les dijo: “Les he traído sabiduría de parte de Al-lah para poder aclararles algunos asuntos de su religión en los que discrepan. Así que tengan temor de Al-lah cumpliendo Sus mandamientos y absténganse de lo que Él ha prohibido, y obedézcanme en aquello que les ordeno o les prohíbo”.
İsa -aleyhisselam- kavmine kendisinin resul olduğunu gösteren apaçık deliller ile geldiği zaman onlara şöyle demişti: "Ben size kesin olarak Allah tarafından hikmeti getirdim ve dininiz hakkında ayrılığa düştüğünüz şeylerden bir kısmını size açıklamak için geldim. Emirlerine itaat ederek ve yasaklarından kaçınarak Allah'tan korkun. Size emrettiğim ve yasakladığım şeylerde bana itaat edin."
After Jesus (peace be upon him) brought clear signs of his messengership to his people, he said to them, “I have brought wisdom to you from Allah so that I can make clear to you some matters of your religion you differ in. So be mindful of Allah by fulfilling His commands and refrain from that which He has prohibited, and obey me in whatever I command you with and prohibit you from.”
Tatkala Isa -'alaihissalām- datang kepada kaumnya dengan bukti-bukti yang nyata bahwa dia adalah seorang rasul, dia berkata kepada mereka, “Aku membawa hikmah kepada kalian dari sisi Allah dan agar aku menjelaskan bagi kalian sebagian apa yang kalian perselisihkan dari permasalahan agama kalian. Sebab itu, bertakwalah kalian kepada Allah dengan menjalankan segala perintah-perintah-Nya dan menjauhi segala larangan-larangan-Nya dan taatilah aku pada apa yang aku perintahkan kepada kalian dan yang aku larang kalian darinya.
Và khi Ysa mang đến cho cộng đồng của Người những bằng chứng rõ ràng về việc chắc chắn Người là Thiên Sứ, Người nói: Quả thật, Ta đến với các ngươi là từ sự sáng suốt của Allah, và Ta đến để làm rõ cho các ngươi một số vấn đề mà các ngươi bất đồng trong tôn giáo. Bởi thế, hãy kính sợ Allah bằng cách tuân theo những mệnh lệnh của Ngài, hãy tránh xa những gì Ngài ngăn cấm, và các ngươi hãy nghe theo những gì Ta ra lệnh và ngưng thực hiện những gì Ta ngăn cấm.
Quando ‘Īsā, pace a lui, giunse al suo popolo con le evidenti prove che, in verità, egli è un messaggero, disse loro: "Giungo da voi per conto di Allāh con la Saggezza, per chiarirvi le questioni di fede sulle quali discordate. Temete Allāh obbedendo ai Suoi ordini e rispettando i Suoi divieti, e obbedite a ciò che vi ordino e a ciò da cui vi dissuado"
Noong naghatid si Jesus – sumakanya ang pagbati ng kapayapaan – sa mga kababayan niya ng mga patunay na maliwanag na siya ay sugo, nagsabi siya sa kanila: "Naghatid nga ako sa inyo mula sa ganang kay Allāh ng karunungan at upang magpaliwanag ako para sa inyo ng ilan sa nagkakaiba-iba kayo hinggil doon kabilang sa mga nauukol sa relihiyon ninyo. Kaya mangilag kayong magkasala kay Allāh sa pamamagitan ng pagsunod sa mga ipinag-uutos Niya at pag-iwas sa mga sinasaway Niya, at tumalima kayo sa akin kaugnay sa ipinag-uutos Ko sa inyo at sinasaway Ko sa inyo.
Tunay na si Allāh ay Panginoon ko at Panginoon ninyo – walang Panginoon ukol sa atin na iba pa sa Kanya – kaya magpakawagas kayo para sa Kanya lamang sa pagsamba. Ang paniniwala sa kaisahan Niyang ito ay ang daang tuwid na walang kabaluktutan dito."
Sesungguhnya Allah adalah Tuhanku dan Tuhan kalian, tidak ada Tuhan lain bagi kita selain Dia, maka ikhlaskan ibadah hanya kepada-Nya semata. Tauhid ini adalah jalan lurus yang tidak ada bengkoknya.”
“Indeed, Allah is my Lord and your Lord; we have no Lord other than Him, so devote your worship to Him alone. This monotheism that I call you towards and devotion of worship to Allah is the straight path in which there is no deviance.”
In verità, Allāh è il mio e vostro Dio, non abbiamo altra divinità all'infuori di Lui: siate sinceri nei Suoi confronti adorando Lui solo. Questo Monoteismo è la Retta Via priva di tortuosità.
Quả thật, Allah là Thượng Đế của Ta và của các ngươi, không có Thượng Đế nào khác ngoài Ngài cả. Bởi thế, hãy thành tâm thờ phượng Ngài duy nhất. Và đây là thuyết Tawhid, là con đường Chính Đạo mà không có sự quanh co trong đó
Allah est mon Seigneur et le vôtre, nous n’avons pas d’autre seigneur que Lui. Adorez-Le donc exclusivement et ce monothéisme est le droit chemin qui ne comporte aucune sinuosité.
Doista je Allah moj i vaš Gospodar, mi nemamo drugog Gospodara osim Njega, pa samo Njemu iskreno ibadet činite, jer u tome je iskazivanje Njegove jednoće i slijeđenje Pravog puta na kojem nema nikakvih skretanja.
“Ciertamente, Al-lah es mi Señor y el de ustedes, no tenemos otro Señor aparte de Él, así que solamente adórenlo a Él. Este monoteísmo al que los llamo y la devoción en la adoración a Al-lah es el sendero recto del que no deben desviarse”.
"Şüphesiz Allah, benim de sizin de Rabbinizdir. O'ndan başka bir Rabbimiz yoktur. İbadeti yalnız O'na yapınız. İşte bu tevhit, hiçbir eğriliği olmayan dosdoğru olan yoldur."
Le varie fazioni dei Nazareni discordarono sulla questione di Isa. Alcuni di loro dicono: "Egli è Allāh", mentre altri dicono: "Egli è il Figlio di Allāh" e altri dicono: "Lui e sua madre sono due divinità". Guai a coloro che hanno fatto torto a loro stessi, attribuendo a ‘Īsā di essere divino, oppure di essere figlio, oppure di essere parte di una trinità, per la dolorosa punizione che li attende, nel Giorno del Giudizio.
Kršćanske skupine razišle su se u pogledu Isaa, pa ima onih koji govore da je on bog, ima onih koji kažu da je Božiji sin, a ima i onih koji tvrde da su on i njegova majka dva božanstva. Teško onima koji su prema sebi nepravdu učinili na način da su Isau pripisali svojstva božanstvenosti ili su ga nazvali Božijim sinom ili su kazali da je jedan od trojice. Teško njima od strašne kazne na Sudnjem danu.
Les sectes chrétiennes divergèrent ensuite à propos de Jésus. Certaines parmi elles prétendirent qu’il est un dieu, d’autres prétendirent qu’il est le fils d’Allah et d’autres encore que lui et sa mère sont deux divinités. Malheur donc à ceux qui, en divinisant Jésus, en en ayant fait le fils d’Allah ou en en ayant fait le troisième d’une trinité, sont devenus injustes envers eux-mêmes: un châtiment douloureux les attend le Jour de la Résurrection.
Sin embargo, algunos grupos de cristianos no estuvieron de acuerdo con respecto a Jesús u. Algunos decían: “él es dios”, otros: “él es el hijo de Al-lah”, y otros decían: “él y su madre son dioses”. ¡Ay de aquellos que se desvían atribuyendo la divinidad a Jesús, o la filiación, o diciendo que él es uno de la Trinidad! ¡Ay de ellos! Un castigo doloroso les espera en el Día del Juicio.
Here ‘wisdom’ means the spirit of religion and ‘straight path’ means the upholding of the virtues that are mentioned in the verse, namely, fear and worship of God, prayer to Him and obedience to the Prophet. This is the real religion. What the Jews did at a later stage was to lose the spirit of religion and indulge in hair-splitting over the basic principles of religion. Due to these totally contrived additions, differing sects developed among them. One sect laid stress on one controversial issue, another laid stress elsewhere. In this way, with them, one religion turned into several religions. Jesus Christ was sent to the Jews to tell them that the really important aspect of religion was its spirit and not form; and also to inform them that they would achieve salvation on following the true religion sent by God and not that religion which they had themselves devised. Jesus told them that the real religion was based on the fear of God, and that they should become worshippers of the one and only God and follow the example of the Prophet in everyday affairs. Beyond this, whatever innumerable problems they had created by their futile discussions and hair-splitting arguments were their own self-made additions. They were advised to give up all these additions and be steadfast in their adherence to the real religion. All these exhortations made by Jesus exist in the Bible even today.
Hristiyan gruplar, İsa hakkında kendi aralarında anlaşmazlığa düştüler. Bir kısmı o bir ilahtır dediler. Bir kısmı o Allah'ın oğludur dediler. Bir kısmı da o ve annesi ile birlikte iki ilahtır dediler. İsa'yı ilahlık, oğulluk veya üçün üçüncüsüdür diye vasfederek kendi nefislerine zulmedip kıyamet gününde kendilerini bekleyen acı verici azabı çekecek olanların vay haline.
Nhưng những nhóm người trong Thiên chúa giáo đã bất đồng về tình trạng của Ysa, một nhóm người trong họ bảo: Ysa là thượng đế, một số khác lại bảo: Người là con của Allah, còn số khác nữa lại bảo: Người và thân mẫu của Người là hai thượng đế. Rồi thật khốn khổ cho những ai sai quấy từ chính bản thân họ - về việc mô tả Ysa là thượng đế, hoặc Người tự xuống mặc khải, hay là Người là người thứ ba trong ba người (chúa cha, mẹ, và chúa con) - hình phạt sẽ chờ đợi họ vào Ngày Phục Sinh.
Ngunit nagkaiba-iba ang mga pangkatin ng mga Kristiyano hinggil sa pumapatungkol kay Jesus. Mayroon sa kanila na nagsasabing siya ay diyos at nagsasabing siya ay anak ng Diyos. Mayroon sa kanila na nagsasabing siya at ang ina niya ay mga diyos. Kaya kapighatian ay ukol sa mga lumabag sa katarungan sa mga sarili nila – dahil sa paglalarawan nila kay Jesus ng pagkadiyos o pagkapropeta o na siya ay isa sa tatlong persona – mula sa isang pagdurusang nakasasakit na naghihintay sa kanila sa Araw ng Pagbangon.
Then, groups of the Christians disagreed in regards to Jesus. Some of them say, “He is a god”, and some say, “He is the son of God”, and others say, “He and his mother are both gods”, so woe be to those who oppress themselves by attributing godhood to Jesus, or sonship, or saying that he is one of the Trinity! Woe be to them from a painful punishment that awaits them on the Day of Judgement.
Lalu berbagai kelompok Nasrani berselisih pendapat tentang Isa, di antara mereka ada yang berkata bahwa dia adalah tuhan, ada yang berkata bahwa dia adalah anak Allah, dan ada juga yang berkata bahwa dia dan ibunya adalah dua tuhan. Sungguh, celakalah bagi orang yang menganiaya dirinya sendiri -karena menyebut Isa sebagai tuhan, sebagai anak tuhan, atau sebagai satu dari tiga tuhan- dengan siksa menyakitkan yang menunggu mereka pada hari Kiamat.
Queste fazioni che discordano riguardo ‘Īsā attendono forse che l'Ora giunga loro all'improvviso, senza che se ne accorgano?! Se li colpisse mentre sono miscredenti, il loro destino sarebbe la dolorosa punizione.
Tidakkah berbagai golongan yang berselisih pendapat tentang Isa itu menunggu selain kedatangan hari Kiamat yang datang kepada mereka dengan tiba-tiba sementara mereka tidak merasakan kedatangannya?! Jika Kiamat telah datang sementara mereka masih dalam kekufuran, maka sesungguhnya tempat kembali mereka adalah siksa yang pedih.
Naghihintay kaya ang mga lapiang nagkakaiba-ibang ito hinggil sa pumapatungkol kay Jesus maliban ng Huling Sandali, na sumapit ito sa kanila nang biglaan habang sila ay hindi nakadarama ng pagsapit nito? Kaya kung dumating ito sa kanila habang sila ay nasa kawalang-pananampalataya nila, tunay na ang kahahantungan nila ay ang pagdurusang nakasasakit.
The Resurrection will come suddenly, and Enmity will arise between close Friends among the Disbeliev
Allah says, `do these idolaters who disbelieve in the Messengers wait'
إِلاَّ السَّاعَةَ أَن تَأْتِيَهُمْ بَغْتَةً وَهُمْ لاَ يَشْعُرُونَ
(only for the Hour that it shall come upon them suddenly while they perceive not) means, for it is real and will inevitably come to pass, and these negligent people are unprepared for it. When it comes, it will catch them unawares, and on that Day they will feel the utmost regret when regret will not benefit them in the slightest and will not afford them any protection.
الاٌّخِلاَءُ يَوْمَئِذٍ بَعْضُهُمْ لِبَعْضٍ عَدُوٌّ إِلاَّ الْمُتَّقِينَ
(Friends on that Day will be foes one to another except those who have Taqwa.) means, every friendship that exists for a purpose other than for the sake of Allah will turn to enmity on the Day of Resurrection, except for that which is for the sake of Allah, which will last forever. This is like the statement of Ibrahim, peace be upon him, to his people:
إِنَّمَا اتَّخَذْتُمْ مِّن دُونِ اللَّهِ أَوْثَـناً مَّوَدَّةَ بَيْنِكُمْ فِى الْحَيَوةِ الدُّنْيَا ثُمَّ يَوْمَ الْقِيَـمَةِ يَكْفُرُ بَعْضُكُمْ بِبَعْضٍ وَيَلْعَنُ بَعْضُكُمْ بَعْضاً وَمَأْوَاكُمُ النَّارُ وَمَا لَكُمْ مِّن نَّـصِرِينَ
(You have taken (for worship) idols instead of Allah. The love between you is only in the life of this world, but on the Day of Resurrection, you shall disown each other, and curse each other, and your abode will be the Fire, and you shall have no helper.) (29:25)
Good News for Those with Taqwa on the Day of Resurrection, and Their entry into Paradise
يعِبَادِ لاَ خَوْفٌ عَلَيْكُمُوَلاَ أَنتُمْ تَحْزَنُونَ
(My servants! No fear shall be on you this Day, nor shall you grieve.) Then He will give them the glad tidings:
الَّذِينَ ءَامَنُواْ بِـَايَـتِنَا وَكَانُواْ مُسْلِمِينَ
((You) who believed in Our Ayat and were Muslims.) means, their hearts believed and they submitted inwardly and outwardly to the Laws of Allah. Al-Mu`tamir bin Sulayman narrated that his father said: "When the Day of Resurrection comes and the people are resurrected, there will be no one left who will not be filled with terror. Then a caller will cry out:
يعِبَادِ لاَ خَوْفٌ عَلَيْكُمُ الْيَوْمَ وَلاَ أَنتُمْ تَحْزَنُونَ
(My servants! No fear shall be on you this Day, nor shall you grieve.) So all the people will be filled with hope, but this will be followed by the words:
الَّذِينَ ءَامَنُواْ بِـَايَـتِنَا وَكَانُواْ مُسْلِمِينَ
((You) who believed in Our Ayat and were Muslims.) Then all of mankind will be filled with despair apart from the believers."
ادْخُلُواْ الْجَنَّةَ
(Enter Paradise, ) means, they will be told to enter Paradise.
أَنتُمْ وَأَزْوَجُكُمْ
(you and your wives,) means, your counterparts
تُحْبَرُونَ
(in happiness (Tuhbarun).) means, in delight and joy.
يُطَافُ عَلَيْهِمْ بِصِحَـفٍ مِّن ذَهَبٍ وَأَكْوَبٍ
(Trays of gold and cups will be passed round them;) means, fine vessels of gold containing food and drink, without spouts or handles. (وَفِيهَا مَا تَشْتَهِي الْأَنْفُسُ) (there will be) therein all that their souls could desire). Some of them recited:
مَا تَشْتَهِيهِ الاٌّنْفُسُ
(that their souls desire,)
وَتَلَذُّ الاٌّعْيُنُ
(and all that eyes could delight in) means, of good food, delightful fragrances and beautiful scenes.
وَأَنتُمْ فِيهَا
(and you will therein) means, in Paradise
خَـلِدُونَ
(abide forever) means, you will never leave it or want to exchange it. Then it will be said to them, as a reminder of the blessing and favor of Allah:
وَتِلْكَ الْجَنَّةُ الَّتِى أُورِثْتُمُوهَا بِمَا كُنتُمْ تَعْمَلُونَ
(This is the Paradise, which you have been made to inherit because of your deeds that you used to do.) means, the righteous deeds which were the cause of your being included in the mercy of Allah. For no one will be admitted to Paradise by virtue of their deeds alone; that will be by the mercy and grace of Allah. But the varying ranks and degrees of Paradise will be attained according to one's righteous deeds.
لَكُمْ فِيهَا فَـكِهَةٌ كَثِيرَةٌ
(Therein for you will be fruits in plenty,) means, of all kinds.
مِّنْهَا تَأْكُلُونَ
(of which you will eat.) means, whatever you choose and desire. When food and drink are mentioned, fruit is also mentioned to complete the picture of blessing and joy. And Allah knows best.
"Mereka tidak menunggu kecuali kedatangan Hari Kiamat kepada mereka dengan tiba-tiba, sedang mereka tidak menyadari-nya. Teman-teman akrab pada hari itu sebagiannya menjadi musuh bagi sebagian yang lain kecuali orang-orang yang bertakwa. 'Hai hamba-hambaKu, tiada kekhawatiran terhadapmu pada hari ini dan tidak pula kamu bersedih hati. (Yaitu) orang-orang yang ber-iman kepada ayat-ayat Kami dan mereka dahulu adalah orang-orang yang berserah diri. Masuklah kamu ke dalam surga, kamu dan istri-istri kamu digembirakan. Diedarkan kepada mereka piring-piring dari emas, dan piala-piala, dan di dalam surga itu terdapat segala apa yang diingini oleh hati dan sedap (dipandang) mata dan kamu kekal di dalamnya.' Dan itulah surga yang diwa-riskan kepada kamu disebabkan amal-amal yang dahulu kamu kerjakan. Di dalam surga itu ada buah-buahan yang banyak untuk-mu yang sebagiannya kamu makan." (Az-Zukhruf: 66-73).
(66) Allah سبحانه وتعالى berfirman bahwa tidaklah orang-orang yang mendustakan itu menanti dan mengharapkan, ﴾ إِلَّا ٱلسَّاعَةَ أَن تَأۡتِيَهُم بَغۡتَةٗ وَهُمۡ لَا يَشۡعُرُونَ ﴿ "kecuali kedatangan Hari Kiamat kepada mereka dengan tiba-tiba, sedang mereka tidak menyadarinya," yaitu ketika Hari Kiamat terjadi, maka jangan kalian menanyakan kondisi orang-orang yang mendustakannya dan mencemooh orang yang membawa berita tentangnya.
(67) Teman-teman akrab pada Hari Kiamat yang saling berteman dalam kekufuran, pendustaan, dan kemaksiatan, ﴾ بَعۡضُهُمۡ لِبَعۡضٍ عَدُوٌّ ﴿ "sebagiannya menjadi musuh bagi sebagian yang lain," karena persahabatan dan saling mencintai di antara mereka di dunia bu-kan karena Allah سبحانه وتعالى, sehingga berubah menjadi permusuhan pada Hari Kiamat, ﴾ إِلَّا ٱلۡمُتَّقِينَ ﴿ "kecuali orang-orang yang bertakwa," yang menjaga diri dari kesyirikan dan kemaksiatan, cinta mereka abadi dan menyatu dengan keabadian cinta karena Allah سبحانه وتعالى.
(68) Selanjutnya Allah سبحانه وتعالى menyebutkan pahala orang-orang yang bertakwa. Pada Hari Kiamat Allah سبحانه وتعالى akan memanggil me-reka dengan panggilan yang membuat hati mereka senang dan menghilangkan semua bencana dan keburukan seraya berfirman, ﴾ يَٰعِبَادِ لَا خَوۡفٌ عَلَيۡكُمُ ٱلۡيَوۡمَ وَلَآ أَنتُمۡ تَحۡزَنُونَ ﴿ "Hai hamba-hambaKu, tiada kekha-watiran terhadapmu pada hari ini dan tidak pula kamu bersedih hati." Maksudnya, tidak ada ketakutan yang akan mendatangi kalian dari berbagai hal yang kalian hadapi dan tidak ada kesedihan yang akan menimpa kalian karena sesuatu yang telah berlalu. Manakala segala yang ditakuti dari berbagai hal tidak ada, yang ada adalah apa-apa yang disenangi dan diharapkan.
(69) ﴾ ٱلَّذِينَ ءَامَنُواْ بِـَٔايَٰتِنَا وَكَانُواْ مُسۡلِمِينَ ﴿ "(Yaitu) orang-orang yang beriman kepada ayat-ayat Kami dan mereka dahulu adalah orang-orang yang berserah diri." Artinya, Allah سبحانه وتعالى menyifati mereka sebagai orang-orang yang beriman dengan ayat-ayat Allah سبحانه وتعالى dan hal itu mencakup pembenaran terhadap ayat tersebut serta segala sesuatu yang mana pembenaran tidak akan berarti kecuali dengannya seperti mengetahui maknanya dan mengamalkan tuntutannya. Mereka adalah orang-orang yang menyerahkan diri kepada Allah سبحانه وتعالى, tunduk padaNya di berbagai kondisi mereka. Mereka menya-tukan sifat antara praktik lahir dan batin.
(70) ﴾ ٱدۡخُلُواْ ٱلۡجَنَّةَ ﴿ "Masuklah kamu ke dalam surga," yang me-rupakan tempat keabadian, ﴾ أَنتُمۡ وَأَزۡوَٰجُكُمۡ ﴿ "kamu dan istri-istri kamu," yaitu orang yang memiliki amal sepertimu dari semua orang yang menyertaimu seperti istri, anak, teman, dan lainnya, di mana kalian ﴾ تُحۡبَرُونَ ﴿ "digembirakan," yakni, diberi nikmat dan dimuliakan, dan berbagai kebaikan dan karunia Allah سبحانه وتعالى mendatangi kalian, kegembiraan, kebahagiaan, kelezatan, dan segala sesuatu yang tidak bisa diungkapkan dengan kata-kata.
(71) ﴾ يُطَافُ عَلَيۡهِم بِصِحَافٖ مِّن ذَهَبٖ وَأَكۡوَابٖۖ ﴿ "Diedarkan kepada mereka piring-piring dari emas, dan piala-piala." Maksudnya, para pelayan mengelilingi mereka dari kalangan anak-anak kecil yang kekal dengan membawa berbagai makanan dengan bejana terbaik dan termewah, yaitu piring-piring yang terbuat dari emas dan mi-numan dengan berbagai gelas paling halus, yaitu gelas yang tidak ada pegangannya yang merupakan gelas terbening terbuat dari perak yang jauh lebih bening dari mutiara. ﴾ وَفِيهَا مَا تَشۡتَهِيهِ ٱلۡأَنفُسُ وَتَلَذُّ ٱلۡأَعۡيُنُۖ ﴿ "Dan di dalam surga itu terdapat segala apa yang diingini oleh hati dan sedap (dipandang) mata." Ini adalah kalimat menyeluruh yang mencakup segala kenikmatan, kebahagiaan, ketentraman mata dan hati. Semua yang diinginkan oleh jiwa berupa makanan, minuman, pakaian, pasangan, kenikmatan mata seperti peman-dangan indah, pohon, kebun, kenikmatan indah yang berhias dan lainnya terdapat di dalam surga yang disiapkan untuk penghuni-nya dalam bentuk yang paling sempurna dan utama. Seperti yang disebutkan dalam Firman Allah سبحانه وتعالى,
﴾ لَهُمۡ فِيهَا فَٰكِهَةٞ وَلَهُم مَّا يَدَّعُونَ 57 ﴿
"Bagi mereka di dalamnya buah-buahan dan bagi mereka apa-apa yang disiapkan." (Yasin: 57).
﴾ وَأَنتُمۡ فِيهَا خَٰلِدُونَ ﴿ "Dan kamu kekal di dalamnya." Inilah kesem-purnaan nikmat penghuni surga, yaitu kekal selamanya di dalam surga yang mencakup kekekalan dan bertambahnya nikmat dan tidak terputus.
(72) ﴾ وَتِلۡكَ ٱلۡجَنَّةُ ﴿ "Dan itulah surga," yang disifati dengan sifat-sifat paling sempurna, itulah yang ﴾ أُورِثۡتُمُوهَا بِمَا كُنتُمۡ تَعۡمَلُونَ ﴿ "di-wariskan kepada kamu disebabkan amal-amal yang dahulu kamu kerjakan." Artinya, Allah سبحانه وتعالى mewariskan (menganugerahkan) surga-surga itu untuk kalian karena amal perbuatan kalian dan dijadikannya sebagai balasan atas amal-amal kalian karena karuniaNya. Dan di dalamnya Allah سبحانه وتعالى menyimpan berbagai rahmatNya.
(73) ﴾ لَكُمۡ فِيهَا فَٰكِهَةٞ كَثِيرَةٞ ﴿ "Di dalam surga itu ada buah-buahan yang banyak," sebagaimana dalam ayat lain,
﴾ فِيهِمَا مِن كُلِّ فَٰكِهَةٖ زَوۡجَانِ 52 ﴿
"Di dalam kedua surga itu ada aneka buah-buahan yang berpasang-pasangan." (Ar-Rahman: 52).
﴾ مِّنۡهَا تَأۡكُلُونَ ﴿ "Yang sebagiannya kamu makan," yaitu, buah-buahan nikmat dan buah lezat yang kalian pilih untuk dimakan. Ketika Allah سبحانه وتعالى menyebutkan kenikmatan surga, selanjutnya Allah سبحانه وتعالى menyebutkan siksa Jahanam seraya berfirman dalam ayat selan-jutnya,
İsa hakkında ayrılığa düşmüş olan bu gruplar, farkında olmadıkları bir sırada kıyamet vaktinin ansızın kendilerine gelip çatmasını mı bekliyorlar? Eğer kıyamet, onlar küfürleri üzerindeyken gelirse şüphesiz onların akıbetleri acı verici bir azaptır.
Estos grupos que contienden con respecto a Jesús u solo pueden esperar que la Hora les llegue de repente, en un momento en el que ni siquiera puedan percibir su llegada. Si les sucediera mientras se encuentran en la incredulidad de sus creencias, entonces su morada será un tormento doloroso.
These disputing parties in regards to Jesus await nothing except the Hour which will come to them suddenly, whilst they do not even perceive its arrival. If it comes to them whilst they are upon disbelief, then their abode is a painful torment.
66- Onlar ille de kıyametin hiç farkında değillerken kendilerine ansızın gelmesini mi bekliyorlar?
67- O gün dostlar birbirlerine düşmandır. Ancak takvâ sahipleri müstesnâ.
68- “Ey kullarım! Bugün size hiçbir korku yoktur ve siz üzülmeyeceksiniz de.”
69- “(Ne mutlu size ki) âyetlerimize iman eden ve (Allah'a) teslim olmuş kimseler (idiniz).
70- “Siz de eşleriniz de sevinç içerisinde girin cennete!”
71- Altın tepsiler ve kadehler (onlara ikram edilmek üzere) etraflarında dolaştırılır. Orada canların çektiği ve gözlerin zevk aldığı her şey vardır. Hem sizler orada ebedi kalacaksınız.
72- İşte bu cennet, yaptığınız ameller sebebiyle size miras verilmiştir.
73- Sizin için orada pek çok meyveler vardır. Siz onlardan yersiniz.
66. “Onlar” yani yalanlayanlar “ille de kıyametin hiç farkında değillerken kendilerine ansızın gelmesini mi bekliyorlar?” O geleceği vakit, onu ve onun gerçekleşeceğine dair haber getirenleri yalanlayanların hallerini hiç sorma!
67. “O gün” Kıyamet günü “dostlar” küfür, yalanlamak ve Allah’a isyan üzere birbirleri ile dostluk edenler “birbirlerine düşmandır.”Çünkü dünyadaki dostluk ve sevgileri Allah için değildi, o nedenle Kıyamet gününde dostlukları düşmanlığa dönüşecektir.“Ancak takvâ sahipleri” şirkten ve masiyetlerden sakınanlar “müstesnâ.” Onlar, kendi rızası için birbirlerini sevdikleri zatın varlığı devam edeceğinden sevgileri de devam edecektir, kesintiye uğramayacaktır.
68. Yüce Allah, takvâ sahiplerinin mükâfatını, Kendisinin kıyamet gününde onlara kalplerini sevince boğacak, kendilerinden her türlü afet ve kötülüğü uzaklaştıracak bir mahiyette sesleneceğini söz konusu ederek şöyle buyuracaktır:“Ey kullarım! Bugün size hiçbir korku yoktur ve siz üzülmeyeceksiniz de” Bundan sonra karşılaşacağınız hususlarda size herhangi bir korku ve endişe erişmeyecektir. Daha önce geçmişler dolayısı ile de bir üzüntünüz olmayacaktır. Hoşlanılmayan şeyler hiçbir şekilde söz konusu olmayacağına göre bu, sevilen ve arzulanan her şey gerçekleşecek demektir.
69. “(Ne mutlu size ki) âyetlerimize iman eden ve (Allah'a) teslim olmuş kimseler (idiniz).” Yüce Allah, onları Allah’ın âyetlerine iman etmekle nitelendirmektedir. Bu da hem onları tasdik etmeyi, hem de anlamlarını bilmek, gereklerince de amel etmek gibi kendileri olmaksızın tasdikin tamamlanması söz konusu olmayan hususları kapsamaktadır. Yine onlar Allah’a teslim olmuş, bütün hallerinde O’nun buyruklarına itaat etmiş kimselerdir. Böylelikle onlar hem zahiri, hem de Batıni amelleri işleme vasfını bir arada taşımış olmaktadırlar.
70. “Siz de eşleriniz de sevinç içerisinde girin cennete!” Yani sizin gibi amelde bulunan eşleriniz, çocuklarınız, arkadaşlarınız vb. gibi sizinle amel yönünden birlikte bulunanların hepsi, ebediyen kalacağınız yer olan cennete girin. Orada sizler, nimetler içerisinde ikramlara mazhar olacaksınız. Rabbinizin lütfundan sizlere pek çok hayırlar, sevinçler ve lezzetler verilecektir ki dillerin bunları anlatabilmesine imkân yoktur.
71. “Altın tepsiler ve kadehler (onlara ikram edilmek üzere) etraflarında dolaştırılır.”Ebedi kılınmış Vildân hizmetçileri, onların yemeklerini en güzel ve en değerli kaplar olan altın tepsilerde, içeceklerini de en güzel kaplar olan ve camların şeffaflığından daha şeffaf, gümüşten, kulpsuz bardaklar ile onlara sunulacaktır.“Orada” yani cennette “canların çektiği ve gözlerin zevk aldığı her şey vardır.” Bu öyle kapsamlı bir ifadedir ki her türlü nimeti, sevinci, göz aydınlığını ve kalbî neşeyi kapsar. Canların çektiği her türlü yiyecekler, içecekler, giyecekler, eşler, gözlerin zevk alacağı güzel manzaralar, çiçek açmış ağaçlar, mükemmel nimetler, süslü yapılar vb. görüntüler orada vardır. Oradakiler için en mükemmel ve en üstün şekilde bunlar hazırlanmıştır. Nitekim Yüce Allah, şöyle buyurmaktadır:“Onlar için orada meyveler ve istedikleri her şey vardır.”(Yâsîn, 36/57)“Hem sizler orada ebedi kalacaksınız.” Bu da cennetliklerin nimetlerinin mükemmelliğini ortaya koymaktadır. Orada ebedi kalmak söz konusudur. Bu ise nimetlerinin devamını, sürekli artmasını ve hiç bir şekilde kesintiye uğramamasını ifade eder.
72. “İşte” en mükemmel niteliklere sahip olduğu bildirilen “bu cennet, yaptığınız ameller sebebiyle size miras verilmiştir.” Yani amellerinizden dolayı Allah burayı size miras vermiş, lütfu ile onu amellerinizin mükâfatı kılmış ve rahmeti ile orada bunca nimetleri hazırlamıştır.
73. “Sizin için orada pek çok meyveler vardır.” Nitekim bir başka âyet-i kerimede şöyle buyrulmaktadır:“İkisinde de her meyveden çifter çifter vardır.”(er-Rahman, 55/52)“Siz onlardan yersiniz.” Canların çektiği bu lezzetli meyvelerden istediğinizi seçersiniz, dilediğinizi yersiniz.
Yüce Allah, cennetteki nimetleri söz konusu ettikten sonra cehennem azabını da söz konusu ederek şöyle buyurmaktadır:
Chẳng lẻ những kẻ bất đồng về tình trạng của Ysa không chờ gì ngoài Giờ Tận Thế, rồi điều đó sẽ đến một cách bất ngờ khi họ không cảm nhận được khi đó đến?! Rồi khi Nó đến họ vẫn trong tình trạng vô đức tin thì số phận của họ phải đối diện với hình phạt đau đớn.
Da li ove skupine koje su se razišle u pogledu Isaa iščekuju da im Sudnji dan iznenada dođe i da oni to i ne osjete? Ako im Sudnji dan dođe, a oni budu i dalje nevjernici, onda će sigurno skončati u teškoj patnji.
Ces partis qui divergent au sujet de Jésus n’attendent-ils que l’Heure survienne soudainement sans qu’ils ne s’en rendent compte? Si elle les surprend alors qu’ils sont mécréants, leur sort sera de subir un châtiment douloureux.
Những người thân tình và những người bạn hữu phủ nhận đức tin và lầm lạc sẽ trở thành kẻ thù của nhau vào Ngày Phục Sinh ngoại trừ những người ngay chính biết kính sợ Allah bằng cách tuân theo những mệnh lệnh của Ngài và tránh xa những gì Ngài ngăn cấm thì họ sẽ là những người anh em thân tình của nhau mãi mãi không bao giờ chia cắt.
Coloro che sono intimi amici nella miscredenza e nella perdizione saranno nemici, nel Giorno del Giudizio, tranne coloro che temono Allāh, obbedendo ai Suoi ordini e rispettando i Suoi divieti: la loro intima amicizia sarà duratura e ininterrotta.
Küfür ve sapıklık üzerine dost olup samimi olanlar kıyamet gününde birbirlerine düşman olurlar. Ancak Allah'ın emirlerine uyan ve yasaklarından sakınanların dostluğu ise hiç kesintiye uğramaz, daimîdir.
Those who befriend each other upon disbelief and deviance will be enemies to one another on the Day of Judgement, except for those who are mindful of Allah by fulfilling His commands and refrain from that which He has prohibited. Their friendship is everlasting and will not break.
Commentary
The only real friendship is that which is in the sake of Allah
الْأَخِلَّاءُ يَوْمَئِذٍ بَعْضُهُمْ لِبَعْضٍ عَدُوٌّ إِلَّا الْمُتَّقِينَ (Friends, on that day, will become enemies to one another, except the God-fearing 43:67). This verse tells us plainly that the friendly relations in which we take so much pride in this world, and for which we don't even care about halal (permitted) and Haram (unlawful), will be of no use on the Day of judgment, rather they will turn into enmity. In this connection, Hafiz Ibn Kathir has reproduced a discourse of Sayyidna ` Ali ؓ narrated by ` Abdur Razzaq in his Musannaf and by Ibn Abi Hatim regarding two Muslim friends and two Non-Muslim friends. One of the Muslim friends died and when he was given the glad tidings of Paradise, he recollected his friend and supplicated in his favour: "0 Allah! That friend of mine used to advise me to obey You and to obey the Holy Prophet ﷺ ، he used to direct me towards virtues and to prevent me from vices, and kept on reminding me that one day I would have to meet You. So 0 Allah! Do not misguide him after me, so that he may also see the scenes of Paradise as You have shown to me, and be pleased with him, as you have been with me." In reply, it will be said to him, "Do not worry, if you know what reward I have stored for your friend, you will weep less and laugh more." Later, when the friend will also have died, both the souls will get together and Allah Ta` ala will direct them that each one of them should praise the other. Thereupon, each one of them will say about the other that he is the best brother, best companion and the best friend.
As against this, when one of the Non-Muslim friends will die, and he will be told that he will go to Hell, he will recollect his friend and will supplicate thus "0 Allah! That friend of mine used to insist upon me to disobey You and your messenger, used to direct me towards vices and used to prevent me from virtues and used to tell me that I would never meet You. So 0 Allah! Do not give him guidance after me, so that he may also see the scenes of Hell, as You have shown to me, and be displeased with him just as You have been displeased with me." Later, when the other friend will also have died, both their souls will be get together, and they will be directed to praise the other. Then each one of them will say about the other, "He is the worst brother, worst companion and worst friend. (Ibn Kathir p. 134, v.4)
Therefore the best friendship, in respect of this world as well as the Hereafter, is the one that is for the sake of Allah. Many are the merits stated in 'ahadith' for those two Muslims who love each other purely for the sake of Allah. One of these merits is that they will be in the shade of the "'Arsh" (Throne) of Allah. And 'love for the sake of Allah' means to love someone because he is a true follower of the religion prescribed by Allah. As such, it includes sincere love for teachers of religious subjects, spiritual guides, reformers, religious scholars and devotees of Allah, as well as for all the Muslims.
Ang mga magkakatoto at ang mga magkakaibigan sa kawalang-pananampalataya at pagkaligaw, ang ilan sa kanila para sa iba pa mga magkaaway sa Araw ng Pagbangon, maliban sa mga tagapangilag sa pagkakasala kay Allāh sa pamamagitan ng pagsunod sa mga ipinag-uutos Niya at pag-iwas sa mga sinasaway Niya sapagkat ang pagkakaibigan nila ay palagi, hindi napuputol.
Orang-orang yang saling berteman dan berkawan dalam kekufuran dan kesesatan pada hari Kiamat nanti sebagian dari mereka menjadi musuh dari sebagian yang lain, kecuali orang-orang yang bertakwa kepada Allah dengan melaksanakan segala perintah-perintah-Nya dan menjauhi segala larangan-larangan-Nya karena ikatan pertemanan mereka abadi dan tidak terputus.
Les amis dont l’affinité avait comme origine leur mécréance commune, seront ennemis les uns des autres le Jour de la Résurrection, contrairement aux pieux qui craignaient Allah, en se conformant à Ses commandements et en renonçant à Ses interdits.
Oni koji su bili ortaci i prijatelji u svome nevjerstvu i zabludi, na Sudnjem danu bit će jedni drugima neprijatelji. Vječni prijatelji će ostati samo bogobojazni koji su provodili Allahove naredbe i klonili se Njegovih zabrana.
Aquellos que hacen amistades basados en la incredulidad serán enemigos el uno del otro en el Día del Juicio, no así aquellos que tengan temor de Al-lah cumpliendo Sus mandamientos. Su amistad será eterna y no se quebrantará.
Magsasabi sa kanila si Allāh: "O mga lingkod Ko, walang pangamba sa inyo sa Araw na ito sa anumang kahaharapin ninyo at kayo ay hindi malulungkot sa nakaalpas sa inyo na mga bahagi sa Mundo."
Al-lah les dirá: “¡Siervos Míos! Hoy no habrán de sentir temor por lo que les toca enfrentar, ni sentirán tristeza por las cosas mundanas que no pudieron disfrutar”.
Allah will say to them: “O My servants! There is no fear upon you today in what you will face, nor will you grieve over what you lost out on from the good of the world.”
Quando Allāh dirà loro: "O Miei sudditi, oggi non abbiate timore di ciò vi attende e non rattristatevi per i beni che avete perduto in vita"
Allah leur dira: Ô Mes serviteurs, n’ayez aucune crainte de ce que vous connaitrez dans le futur ni ne soyez affligés pour la part du bas monde qui ne vous a pas été attribuée.
Allah će njima kazati: "O Moji robovi, pred vama nema nikakvog straha i vi nećete biti tužni zbog onoga što vas je prošlo na dunjaluku."
Và Allah nói với họ: Hỡi bầy tôi của TA! Ngày hôm nay các ngươi không còn sợ những gì mà các ngươi sẽ nhận được nó, và cũng sẽ không buồn phiền về những gì mà các ngươi đã bỏ qua ở trên cõi đời
Yüce Allah, onlara şöyle buyurmaktadır: "Ey kullarım! Bugün karşılaşacağınız şeylerden dolayı sizin üzerinize hiçbir korku yoktur. Ve siz dünyada kaçırmış olduğunuz şeylere de üzülmeyeceksiniz."
Allah berfirman kepada mereka, “Wahai hamba-hamba-Ku! Tidak ada ketakutan bagi kalian pada hari ini tentang apa yang akan kalian hadapi dan tidak pula kalian sedih atas harta benda dunia yang kalian tinggalkan.
Những ai tin tưởng vào Qur'an được ban xuống cho các Thiên Sứ, và phục tùng theo Qur'an thực hiện những gì Nó ra lệnh và tránh xa những điều Nó ngăn cấm.
Ceux qui croient au Coran révélé à leur Messager et s’y soumettent, adoptant ses commandements et ses interdits,
Onima koji budu vjerovali u Kur'an koji je objavljen njihovom poslaniku i koji budu slijedili kur'anske upute, praktikujući njegove naredbe i ostavljajući njegove zabrane.
“Those who believed in the Qur’ān that was revealed upon their Messenger and were submissive to it, fulfilling its commands and refraining from things He did not allow.”
[Sila ay] ang mga sumampalataya sa Qur'ān na pinababa sa Sugo sa kanila at sila noon ay mga nagpapaakay sa Qur'ān, sumusunod sa mga ipinag-uutos nito, at umiiwas sa mga sinasaway nito.
Coloro che hanno creduto nel Corano rivelato al loro Messaggero e che erano guidati dal Corano, applicando i suoi ordini e allontanandosi dai suoi divieti.
Onlar kendi resullerine indirilen Kur'an'a iman edenler, Kur'an'a boyun eğip emirlerine uyanlar ve yasaklarından da sakınanlardır.
“Aquellos que creyeron en el Corán que le fue revelado a Su Mensajero y actuaron según él, cumpliendo sus órdenes y absteniéndose de sus prohibiciones”.
Merekalah orang-orang yang membenarkan Al-Qur`ān yang diturunkan kepada Rasul mereka dan mereka mematuhi Al-Qur`ān, menjalankan perintah-perintahnya, dan menjauhi larangan-larangannya.
Siz ve sizin gibi iman edenler ile beraber orada hiç kesintiye uğramayan ve hiç tükenmeyen devamlı nimetler ve sevinç içerisinde cennete giriniz.
“Enter Paradise; you and your equals in faith. You will be pleased with the everlasting blessings you will encounter, which shall not finish nor expire.”
“Entren al Paraíso, ustedes y los que profesan la misma fe. Estarán complacidos con las bendiciones eternas que encontrarán, que no terminarán ni expirarán”.
il leur sera dit: Entrez au Paradis, vous et vos semblables dans la foi. Vous y serez réjouis par les délices éternels qui ne s’épuisent ni ne s’interrompent jamais.
Uđite u Džennet vi i oni koji su vam slični u vjerovanju, radujući se vječnoj blagodati koja nikada neće prestati.
Masuklah kalian dan orang-orang yang semisal dengan kalian dalam keimanan ke dalam surga, kalian akan bergembira dengan kenikmatan abadi yang kalian temui, tidak habis, dan tidak terputus.
Entrate in Paradiso, voi e i credenti come voi, e gioirete della beatitudine eterna e ininterrotta che vi troverete.
Các ngươi và những ai có đức tin hãy vào Thiên Đàng, các ngươi sẽ vui sướng với những hồng ân nơi đó mà những hồng ân đó không bao giờ biến mất và không bị đứt đoạn.
Pumasok kayo sa Paraiso habang kayo at ang mga tulad ninyo sa pananampalataya ay pinatutuwa dahil sa daranasin ninyo na kaginhawahang mananatili na hindi mauubos at hindi mapuputol.
Their servants will roam among them with golden plates and handleless cups. In Paradise there is whatever the hearts desire and the eyes are delighted with seeing. You will reside in it eternally.
Etraflarında hizmetçiler altın kaplarla, kulpsuz kadehlerle dolaşırlar. Cennette nefislerin çektiği, gözlerin görüp hoşlandığı her şey vardır. Siz orada ebedî olarak kalacaksınız ve oradan hiç çıkmayacaksınız.
Mereka dikelilingi oleh para pelayan mereka dengan mengedarkan piring-piring emas dan gelas-gelas yang tidak ada pegangannya dan di surga itu terdapat apa yang dinginkan hati dan yang menyedapkan mata bila memandangnya, kalian bertempat tinggal di dalamnya dan tidak akan keluar darinya selamanya.
Circulerons parmi eux leurs serviteurs portant des ustensiles en or et des coupes parfaites. Il y a dans le Paradis ce que les âmes désirent et ce que les regards convoitent et vous y demeurerez sans jamais en être délogés.
Sus sirvientes circularán entre ellos con bandeja y copas de oro. En el Paraíso habrá todo lo que sus corazones y sus ojos deseen. Vivirán en él eternamente.
Oni će biti služeni iz posuda i čaša od zlata. U Džennetu će biti sve što duše zažele i čime se oči naslađuju, i u njemu ćete vječno boraviti, nikada iz njega nećete izići.
I loro servitori li serviranno con vasi d'oro e con coppe prive di impugnatura: in un Paradiso dove otterranno qualunque cosa l'anima desideri, che è una gioia per la vista e in cui dimorerete senza ma uscirne.
Magpapalibot sa kanila ang mga tagapaglingkod nila ng mga lalagyang yari sa ginto at ng mga basong walang hawakan. Nasa paraiso ang ninanasa ng mga sarili at minamasarap ng mga mata na makita, habang kayo roon ay mga mamamalagi; hindi kayo lalabas mula roon magpakailanman.
Những chiếc đĩa và những chiếc tách uống bằng vàng sẽ chảy đến bên họ để được phục vụ, và trong Thiên Đàng có tất cả những món vật mà họ mong ước, mọi thứ điều nhìn đẹp mắt, và các ngươi cư ngụ trong nó muôn đời, không bao giờ bị đuổi ra ngoài.
Đấy là Thiên Đàng đã được mô tả cho các ngươi mà Allah để lại cho người nào được chiếu cố đến cũng như có những việc làm ngoan đạo.
Ese Paraíso que les he descrito es el que heredarán en recompensa por sus obras, por Mi gracia.
Ang Harding iyon na inilarawan sa inyo ay ang ipinamana ni Allāh sa inyo dahil sa mga gawa ninyo bilang kabutihang-loob mula sa Kanya.
Quel Paradiso che vi ho descritto è ciò che Allāh vi farà ereditare, in seguito alle vostre azioni, per Sua grazia.
That Paradise I have described for you is the one I have made you inherit because of your deeds, through My grace.
Yapmış olduğunuz amellerinize karşılık Yüce Allah katından bir lütuf olarak size miras bırakılan ve vasıflandırılan cennet işte budur.
Ovaj Džennet kojeg smo vam opisali nasljedstvo je vaše za dobra djela koja ste činili.
Surga yang disebutkan untuk kalian itu adalah surga yang Allah wariskan untuk kalian karena amal perbuatan kalian sebagai anugerah dari-Nya.
Ce Paradis qui vous est décrit est celui qu’Allah, par miséricorde, vous fera hériter pour vos œuvres.
Di dalamnya kalian mendapatkan buah-buahan yang banyak dan tidak pernah berhenti, darinyalah kalian makan."
Orada sizin için hiç kesintiye uğramayan pek çok meyveler vardır, onlardan yersiniz.
Man is not free. At all events, he has to humbly accept reality. If he does not defer to the reasoning of the preacher of Truth, he shall have to submit to godly power. But godly power comes into play only at the time of the Final Judgement. Therefore, doing obeisance only at that time and not before will be of no avail to anybody. In this world, when a man adopts any course which is opposed to the Truth, he finds many friends to support him. Man becomes bolder and bolder on the strength of such friendship. But all these friends will abandon him on the Day of Judgement. On that Day, only that friendship will last which has been established on the basis of the fear of God. A life which is dedicated to the Truth is fraught with dangers. But in the Hereafter, it will be permanently relieved of every type of fear or trouble. Only those who firmly believe in this godly assurance will remain steadfastly on the path of Truth in this world. In the life Hereafter, God will bestow on them much more than they lost in this world for His sake.
Para sa inyo roon ay bungang-kahoy na marami, na hindi mauubos, at mula sa mga ito ay kakain kayo.
Habrá muchos frutos de los cuales podrán comer que nunca acabarán.
Trong đó có rất nhiều hoa quả không bao giờ hết mùa để cho các ngươi dùng.
Otterrete, in esso, molta frutta, senza limiti, e di essa vi nutrirete.
u njemu ćete neprestano imati svakojakog voća kojeg ćete jesti i njega nikada neće nestati.
Vous y trouverez également des fruits abondants et inépuisables dont vous mangerez.
There are many fruits in it for you which shall never finish, from which you can eat.
The Punishment of the Doomed
The description of the state of the blessed is followed by a description of the state of the doomed.
إِنَّ الْمُجْرِمِينَ فِى عَذَابِ جَهَنَّمَ خَـلِدُونَ لاَ يُفَتَّرُ عَنْهُمْ
(Verily, the criminals will be in the torment of Hell to abide therein forever. It will not be lightened for them,) meaning, not even for one moment.
وَهُمْ فِيهِ مُبْلِسُونَ
(and they will be plunged into destruction with deep regrets, sorrows and in despair therein,) means, they will despair of any goodness.
وَمَا ظَلَمْنَـهُمْ وَلَـكِن كَانُواْ هُمُ الظَّـلِمِينَ
(We wronged them not, but they were the wrongdoers.) means, by their committing wrong actions after proof had been established against them and Messengers had been sent to them, but they rejected them and rebelled, so they are to be punished accordingly. And your Lord is not at all unjust to (His) servants.
وَنَادَوْاْ يمَـلِكُ
(And they will cry: "O Malik...") who is the keeper of Hell. Al-Bukhari said, "Hajjaj bin Minhal told us, Sufyan bin `Uyaynah told us, from `Amr bin `Ata, ' from Safwan bin Ya`la that his father, may Allah be pleased with him, said, `I heard the Messenger of Allah ﷺ reciting on the Minbar:
وَنَادَوْاْ يمَـلِكُ لِيَقْضِ عَلَيْنَا رَبُّكَ
(And they will cry: "O Malik! Let your Lord make an end of us.") meaning, `let Him destroy our souls and give us some respite from our predicament.' But it will be as Allah says:
لاَ يُقْضَى عَلَيْهِمْ فَيَمُوتُواْ وَلاَ يُخَفَّفُ عَنْهُمْ مِّنْ عَذَابِهَا
(Neither will it have a complete killing effect on them so that they die nor shall its torment be lightened for them) (35:36).
وَيَتَجَنَّبُهَا الاٌّشْقَى - الَّذِى يَصْلَى النَّارَ الْكُبْرَى - ثُمَّ لاَ يَمُوتُ فِيهَا وَلاَ يَحْيَا
(But it will be avoided by the wretched, who will enter the great Fire. There he will neither die (to be in rest) nor live (a good living).) (87:11-13). When they ask to be allowed to die, Malik will answer them:
قَالَ إِنَّكُمْ مَّـكِثُونَ
He will say: Verily, you shall abide forever. meaning, you will have no way out from it and no refuge. Then the reason why they are doomed will be given, which is their stubborn resistance to the truth. Allah says:
لَقَدْ جِئْنَـكُم بِالْحَقِّ
(Indeed We have brought the truth to you, ) meaning, `We have explained it to you clearly and in detail.'
وَلَـكِنَّ أَكْثَرَكُمْ لِلْحَقِّ كَـرِهُونَ
(but most of you have a hatred for the truth.) means, `but your nature could not accept it and did not seek it; on the contrary, you followed and venerated falsehood, and you stood in the way of truth and refused it, and despised its followers.' So they will blame themselves and will feel regret at the time when regret will not be of any benefit to them. Then Allah says:
أَمْ أَبْرَمُواْ أَمْراً فَإِنَّا مُبْرِمُونَ
(Or have they plotted some plan Then We too are planning.) Mujahid said, "They wanted to plot some evil, but We are also planning." What Mujahid said is like the Ayah:
وَمَكَرُواْ مَكْراً وَمَكَرْنَا مَكْراً وَهُمْ لاَ يَشْعُرُونَ
(So they plotted a plot, and We planned a plan, while they perceived not.) (27:50). The idolators were trying their utmost to find ways of refuting the truth with falsehood, but Allah planned it so that the consequences of that would backfire on them. He said in refutation:
أَمْ يَحْسَبُونَ أَنَّا لاَ نَسْمَعُ سِرَّهُمْ وَنَجْوَهُم
(Or do they think that We hear not their secrets and their private counsel) meaning, what they say secretly and openly.
بَلَى وَرُسُلُنَا لَدَيْهِمْ يَكْتُبُونَ
(Yes (We do) and Our messengers are by them, to record.) means, `We know what they are doing, and the angels are also recording their deeds, major and minor.'
قُلْ إِن كَانَ لِلرَّحْمَـنِ وَلَدٌ فَأَنَاْ أَوَّلُ الْعَـبِدِينَ
سُبْحَـنَ رَبّ السَّمَـوتِ وَالاْرْضِ رَبّ الْعَرْشِ عَمَّا يَصِفُونَ- فَذَرْهُمْ يَخُوضُواْ وَيَلْعَبُواْ حَتَّى يُلَـقُواْ يَوْمَهُمُ الَّذِى يُوعَدُونَ- وَهُوَ الَّذِى فِى السَّمآء إِلَـهٌ وَفِى الاْرْضِ إِلَـهٌ وَهُوَ الْحَكِيمُ الْعَلِيمُ-
En verdad, los transgresores que cometen pecados y permanecen en la incredulidad serán sometidos al castigo del Infierno en el Día del Juicio, donde permanecerán por siempre.
74- Günahkârlar ise cehennem azabında ebedî kalacaklardır.
75- O azap onlara hafifletilmeyecektir ve onlar o azap içinde ümitsiz kalacaklardır.
76- Biz onlara zulmetmedik. Aksine onlar, kendileri zalimler idiler.
77- Onlar:“Ey Malik! Rabbin, hakkımızda ölüm hükmünü versin” diye seslenecekler. O da:“Sizler (burada ebedi) kalacaksınız” diyecek.
78- Andolsun Biz size hakkı göndermiştik. Fakat çoğunuz, haktan hoşlanmıyordunuz.
74. Küfür ve yalanlamaları ile suç işleyen “günahkârlar ise cehennem azabında” kendilerini her taraftan kuşatmış bulunan azap içinde gömülmüş olarak “ebedi kalacaklardır.” O azaptan asla çıkamayacaklardır.
75. “O azap onlara” bir an dahi ne kaldırılmak sureti ile ne de azaltılmak sureti ile “hafifletilmeyecektir ve onlar o azap içinde ümitsiz kalacaklardır.” Her türlü hayırdan yana ümitsiz olacaklar ve kurtuluş ümitleri kalmayacaktır. Çünkü onlar Rablerine şöyle sesleneceklerdir:“Rabbimiz, bizi buradan çıkar. Eğer bundan sonra bir daha dönersek şüphesiz biz zalim kimseleriz. Buyuracak ki: Yıkılın içerisine ve bir daha bana bir şey söylemeyin.”(el-Müminun, 23/107-108)
76. Bu büyük azap, onların kendi elleriyle yaptıkları ve bu yolla kendi kendilerine zulmetmiş olmaları sebebiyledir. Yüce Allah onlara zulmetmediği gibi, suçsuz ve günahsız oldukları halde de onları cezalandırmış da değildir.
77. Onlar ateşte iken belki oradan kurtulurlar ümidi ile:“Ey Mâlik! Rabbin hakkımızda ölüm hükmünü versin” bizi öldürsün de kurtulalım. Çünkü şüphesiz bizler, çok büyük gam ve kederde, çok ağır bir azap içerisindeyiz. Artık sabrımız kalmadı, bu azaba dayanamıyoruz “diye seslenecekler.”
Cehennem bekçisi olan Mâlik’ten kendileri için Yüce Allah’a haklarında ölüm hükmünü versin diye dua etmesini isteyecekler. O da:“Sizler (burada ebedi) kalacaksınız, diyecek.” Yani burada kalacaksınız. Buradan ebediyen çıkarılmayacaksınız.
Böylelikle arzuları gerçekleşmeyecek, aksine maksatlarının tam zıddı bir cevap alacaklar. Bu da kederlerine daha bir keder katacak.
78. Daha sonra yaptıkları sebebi ile şöyle azarlanacaklar:“Andolsun Biz size” tâbi olmanız gereken ve tâbi olmanız halinde kurtuluşunuzu ve mutluluğunuzu sağlayacak olan “hakkı göndermiştik. Fakat çoğunuz haktan hoşlanmıyordunuz.” Bundan dolayı ardından asla mutluluk gelmeyecek bir bedbahtlığa mahkûm oldunuz.
Oni koji su činili nevjerstvo i grijehe vječno će u Džehennemu ostati.
Les criminels coupables de mécréance et d’actes de désobéissance entreront en Enfer le Jour de la Résurrection pour y être éternellement châtiés.
Sesungguhnya orang-orang yang berbuat dosa dengan melakukan kekufuran dan maksiat berada dalam siksa neraka Jahanam pada hari Kiamat, mereka tinggal di dalamnya selamanya.
Şüphesiz küfür ve günah ile suçlu olanlar, kıyamet gününde cehennem azabında kalıcıdırlar.
Indeed, the criminals who commit disbelief and sins will be in the punishment of hell on the Day of Judgement, wherein they shall remain forever.
"Sesungguhnya orang-orang yang berdosa kekal di dalam azab Neraka Jahanam. Tidak diringankan azab itu dari mereka dan mereka di dalamnya berputus asa. Dan tidaklah Kami meng-aniaya mereka, tetapi merekalah yang menganiaya diri mereka sendiri. Mereka berseru, 'Hai Malik, biarlah Rabbmu membunuhi kami saja.' Dia menjawab, 'Kamu akan tetap tinggal (di neraka ini).' Sesungguhnya Kami benar-benar telah membawa kebenaran kepada kamu tetapi kebanyakan di antara kamu benci kepada kebenaran itu." (Az-Zukhruf: 74-78).
(74) ﴾ إِنَّ ٱلۡمُجۡرِمِينَ ﴿ "Sesungguhnya orang-orang yang berdosa," yakni, orang-orang yang berdosa karena kekufuran dan pendusta-an mereka, ﴾ فِي عَذَابِ جَهَنَّمَ خَٰلِدُونَ ﴿ "kekal di dalam azab Neraka Jahanam," mereka diliputi oleh azab dari berbagai sisi dan mereka tidak bisa keluar dari Neraka Jahanam itu selama-lamanya.
(75) ﴾ لَا يُفَتَّرُ عَنۡهُمۡ ﴿ "Tidak diringankan azab itu dari mereka," ba-rang sebentar pun, tidak dihilangkan dan tidak pula diringankan, ﴾ وَهُمۡ فِيهِ مُبۡلِسُونَ ﴿ "dan mereka di dalamnya berputus asa," yaitu berputus asa dari berbagai kebaikan, tidak mengharapkan terlepas karena mereka berkata seraya menyeru Rabb mereka,
﴾ رَبَّنَآ أَخۡرِجۡنَا مِنۡهَا فَإِنۡ عُدۡنَا فَإِنَّا ظَٰلِمُونَ 107 قَالَ ٱخۡسَـُٔواْ فِيهَا وَلَا تُكَلِّمُونِ 108 ﴿
"Ya Rabb kami, keluarkanlah kami darinya (dan kembalikanlah kami ke dunia), maka jika kami kembali (juga kepada kekafiran), sesungguhnya kami adalah orang-orang yang zhalim." Allah berfirman, "Tinggallah dengan hina di dalamnya, dan janganlah kamu berbicara dengan Aku." (Al-Mu`minun: 107-108).
(76) Siksaan besar ini disebabkan oleh perbuatan yang me-reka lakukan dan karena kezhaliman mereka terhadap diri sendiri. Allah سبحانه وتعالى tidak menzhalimi dan tidak menyiksa mereka tanpa dosa dan kesalahan.
(77) ﴾ وَنَادَوۡاْ ﴿ "Mereka berseru," ketika berada di neraka itu dengan harapan agar dapat istirahat, ﴾ يَٰمَٰلِكُ لِيَقۡضِ عَلَيۡنَا رَبُّكَۖ ﴿ "Hai Malik, biarlah Rabbmu membunuhi kami saja," yaitu, hendaklah Dia mema-tikan kami agar kami lega, karena kami berada dalam kesedihan luar biasa dan siksaan yang berat yang tidak bisa ditanggung de-ngan sabar. ﴾ قَالَ ﴿ "Dia menjawab," yakni malaikat penjaga neraka, ketika mereka memintanya untuk berdoa kepada Allah سبحانه وتعالى untuk mereka agar mereka dimatikan saja, ﴾ إِنَّكُم مَّٰكِثُونَ ﴿ "Kamu akan tetap tinggal (di neraka ini)." Artinya, tetap berada di dalamnya dan tidak akan keluar selamanya dan mereka tidak mendapatkan apa yang mereka inginkan, tapi Malaikat penjaga neraka menjawab dengan membalikkan keinginan mereka. Malaikat semakin membuat me-reka berduka.
(78) Selanjutnya Allah سبحانه وتعالى mencela mereka atas perbuatan yang mereka lakukan seraya berfirman, ﴾ لَقَدۡ جِئۡنَٰكُم بِٱلۡحَقِّ ﴿ "Sesungguh-nya Kami benar-benar telah membawa kebenaran kepada kamu," yang wajib kalian ikuti. Andai kalian mengikutinya, pasti kalian berun-tung dan berbahagia, ﴾ وَلَٰكِنَّ أَكۡثَرَكُمۡ لِلۡحَقِّ كَٰرِهُونَ ﴿ "tetapi kebanyakan di antara kamu benci kepada kebenaran itu," karena itu kalian amat sengsara, yang tidak ada lagi kebahagiaan setelahnya. 9
In verità, i criminali che hanno commesso atti di miscredenza e peccati saranno nell'Inferno nel Giorno del Giudizio e vi resteranno in eterno.
Tunay na ang mga salarin dahil sa kawalang-pananampalataya at mga pagsuway, sa pagdurusa sa Impiyerno sa Araw ng Pagbangon, ay mga mamamalagi roon magpakailanman.
Quả thật, những tên tội đồ với việc phủ nhận đức tin và làm những điều sai quấy sẽ bị phạt trong Hỏa Ngục vào Ngày Phục Sinh và họ sẽ ở trong đó mãi mãi.
Non verrà loro alleviata la punizione e la subiranno, rassegnati della misericordia di Allāh.
The punishment will not be lessened for them. They will lose all hope in the mercy of Allah in it.
Hindi pagagaanin para sa kanila ang pagdurusa, habang sila roon ay mga nawawalan ng pag-asa sa awa ni Allāh.
Üzerlerindeki azap hiç hafifletilmeyecektir. Onlar bu sebeple ateşin içinde kurtulmaktan ve Yüce Allah'ın rahmetinden ümit kesmişlerdir.
Họ sẽ không được giảm nhẹ hình phạt, và ở trong đó họ cũng không nhận được lòng thương xót của Allah.
El castigo no les será disminuido. Perderán toda esperanza en la misericordia de Al-lah allí dentro.
Kazna im se neće umanjiti i u toj patnji neće imati nadu u Allahovu milost.
Siksa atas mereka tidak diringankan dan mereka di dalamnya putus asa dari rahmat Allah.
Leur supplice ne sera pas allégé et ils désespèreront de la miséricorde d’Allah.
Nous n’avons pas été injuste envers eux lorsque Nous les avons fait entrer en Enfer. Ce sont plutôt eux qui ont été injustes envers eux-mêmes en mécroyant.
Hindi Kami lumabag sa katarungan sa kanila kapag magpapasok Kami sa kanila sa Apoy, subalit sila dati ay ang mga tagalabag sa katarungan sa mga sarili nila dahil sa kawalang-pananampalataya.
Non facemmo loro torto quando li introducemmo nel Fuoco; piuttosto, fecero torto a loro stessi conducendosi al Fuoco a causa della loro miscredenza.
TA không hề bất công khi tống họ vào Hỏa Ngục, mà chính bản thân họ là những kẻ bất công làm điều sai quấy với việc phủ nhận đức tin.
I will not oppress them by entering them into the hellfire, rather they oppressed themselves by disbelieving.
No seré injusto con ellos al arrojarlos al fuego, sino que fueron ellos los injustos consigo mismos al no creer.
Biz cehenneme soktuğumuz zaman onlara zulmetmedik. Fakat onlar inkâr etmekle kendi nefislerine zulmettiler.
Mi im nismo učinili nepravdu kada smo ih u Vatru uveli, nego su oni nevjerovanjem sami sebi nepravdu nanijeli.
Kami tidak menganiaya mereka saat memasukkan mereka ke dalam neraka, akan tetapi mereka sendiri yang menganiaya diri mereka dengan melakukan kekufuran.
Và họ kêu la với Thiên Thần quản Hỏa Ngục: Thưa ngài cai quản, xin ngài hãy xin với Thượng Đế của ngài là hãy giết quách chúng tôi đi, để chúng tôi chấm dứt phần còn lại của hình phạt. Rồi vị cai ngục đáp lại họ: Quả thật, các ngươi sẽ ở đây và chịu hình phạt mãi mãi không bao giờ chết, và hình phạt cũng không bao giờ bị gián đoạn.
Oni će dozivati Malika, čuvara Vatre: "O Malik, neka nas tvoj Gospodar usmrti pa da se odmorimo od kazne." Malik će im tada odgovoriti: "Vi nećete umrijeti, nego ćete u kazni vječno ostati."
Ils s’adresseront à Mâlik, le gardien de l’Enfer, lui disant: Ô Mâlik, que ton Seigneur nous fasse mourir afin de nous épargner ce supplice. Mais Mâlik leur répondra: Vous serez éternellement châtiés sans possibilité de mourir ni que le supplice soit interrompu.
Cehennemin bekçisi Malik'e şöyle söyleyerek seslenirler: "Ey Malik! Rabbin bizi öldürsün ki, bu azaptan rahat edelim." Malik de onlara şu sözüyle cevap verir: "Şüphesiz siz, bu azabın içerisinde daimî kalıcısınız ve hiç ölmeyeceksiniz. Ve sizden azap da kesilmeyecektir."
They will call out to Mālik, the gatekeeper of the hellfire, saying: “O Mālik! Our Lord should make us die so that we are relieved of this punishment!” Mālik will answer them saying, “You are to remain forever in the punishment. You will not die, nor will the punishment stop from you.”
E chiamarono il custode del Fuoco, Mēlek, dicendo: "O Mēlek, che il tuo Dio ci faccia morire così da liberarci della punizione!" Mēlek risponderà loro, dicendo: "In verità, voi subirete per sempre la punizione e non morirete, e la vostra punizione non verrà mai interrotta"
Mereka memanggil Mālik, malaikat penjaga neraka, sambil berkata, “Wahai Mālik! Hendaknya Tuhanmu mematikan kami saja agar kami bisa istirahat dari siksaan.” Mālik lantas menjawab mereka dengan berkata, “Sesungguhnya kalian tinggal di dalam siksa selamanya, kalian tidak akan mati dan siksaan tidak akan berhenti dari kalian.”
Mananawagan sila sa tagatanod ng Apoy, kay Anghel Mālik, na mga nagsasabi: "O Mālik, magbigay-kamatayan sa amin ang Panginoon mo para makapagpahinga kami sa pagdurusa." Kaya sasagot sa kanila si Mālik sa pamamagitan ng sabi niya: "Tunay na kayo ay mga mamamalagi sa pagdurusa palagi, habang hindi mamamatay at hindi napuputol sa inyo ang pagdurusa."
Clamarán a Málik, el guardián del fuego del Infierno, y le dirán: “¡Málik! ¡Que Nuestro Señor acabe con nuestras vidas para que nos liberemos de este castigo!” Málik les responderá: “Deben permanecer para siempre en el castigo. No morirán, ni el castigo se detendrá”.
Talaga ngang naghatid Kami sa inyo sa Mundo ng katotohanang walang mapag-aalinlanganan doon, subalit ang karamihan sa inyo sa katotohanan ay mga nasusuklam.
Hakikat şu ki, biz size dünyada içerisinde hiçbir şüphe bulunmayan hakkı getirmiştik. Fakat çoğunuz haktan hoşlanmadınız.
Mi smo vam slali na dunjaluku Istinu u koju nema nikakve sumnje, ali većina vas istinu prezire.
Indeed, I brought the undisputed truth to you in the world, but the majority of you disliked the truth.
Nous vous avons apporté dans le bas monde la vérité indubitable mais pour la plupart d’entre vous, vous détestez la vérité.
De hecho, les traje la Verdad irrefutable en el mundo, pero la mayoría de ustedes rechazaba la Verdad.
Sungguh telah Kami datangkan kepada mereka di dunia kebenaran yang tidak ada keraguan padanya, akan tetapi sebagian besar dari kalian benci terhadap kebenaran.
Vi siamo giunti, in vita, con l'indubbia verità, ma la maggior parte di voi rifiutò la verità.
Quả thật, TA đã mang Chân Lý đến cho các ngươi ở trần gian nhưng các ngươi không ngó ngàng đến, đã thế các ngươi còn căm ghét Nó.
Entonces, si conspiran contra el Profeta r y traman contra él, ciertamente Yo tramaré un plan contra ellos que será mayor que el de ellos.
Se tramano contro il Profeta, pace e benedizioni di Allāh su di lui ﷺ, e preparano un piano, in verità Noi abbiamo un piano superiore alle loro astuzie.
79- Yoksa onlar (hakka tuzak kurmaya) karar mı verdiler? Öyleyse Biz de kararlıyız.
80- Yoksa onlar, içlerinde sakladıklarını ve fısıldaşmalarını işitmiyoruz mu sanıyorlar? Elbette (işitiyoruz); üstelik yanlarındaki elçilerimiz de (onları) yazıyorlar.
79. “Yoksa onlar” yani hakkı yalanlayanlar, ona karşı inatla direnenler “(hakka tuzak kurmaya) karar mı verdiler?”Hakka ve hakkı getirene karşı allanmış, pullanmış batılı ileri sürerek bir hile ve tuzak mı kurdular?“Öyleyse Biz de kararlıyız.” Onların hile ve tuzaklarına galip gelecek, bozacak ve iptal edecek bir tedbirinizi son derece sağlam almışız. Bu da Yüce Allah’ın hakkı ortaya koymak ve batılı da çürütmek için hazırlamış olduğu sebep ve delillerle olur. Yüce Allah, şöyle buyurmaktadır:“Hayır, Biz hakkı batıl üzerine bırakırız da hak onun beynini darmadağın eder...”(el-Enbiya, 21/18)
80. “Yoksa” cahillikleri ve zulümleri dolayısı ile “onlar içlerinde” hiç konuşmayıp kalplerinde sır olarak “sakladıklarını ve fısıldaşmalarını” kendi aralarında gizli saklı konuşmalarını “işitmiyoruz mu sanıyorlar?”
Yani onlar, bundan dolayı mı masiyet işliyorlar ve gizli saklı oldukları için bu masiyetlerden sorumlu tutulmayacaklarını, cezalarını çekmeyeceklerini mi zannediyorlar?
Yüce Allah, onların bu kanaatlerini reddederek şöyle buyurmaktadır:“Elbette (işitiyoruz).” Biz, onların gizlediklerini de fısıltılarını da biliyoruz. “Üstelik yanlarındaki elçilerimiz” şerefli melekler “de” onların bütün yaptıklarını “yazıyorlar.” Bu yaptıkları kayda geçip saklanacak ve Kıyamet gününde onlara gösterilecektir. Böylelikle yaptıkları her şeyi karşılarında hazır bulacaklardır. Zira Rabbin kimseye zulmetmez.
Ako oni pletu zamke Poslaniku, sallallahu alejhi ve sellem, i Mi ćemo zamke njima postaviti koje će biti veće od njihovih.
So, if they plot against the Prophet (peace be upon him) and hatch an evil plan against him, I will indeed, hatch a plan against them which will be greater than theirs.
Rồi họ ghét bỏ Sứ Giả - cầu xin sự bình an đến Người - và những kẻ thù của Người có âm mưu hãm hại Người, rồi quả thật TA đã sắp đặt và giải quyết những âm mưu của họ.
Jika mereka melakukan tipu daya terhadap Nabi -ṣallallāhu 'alaihi wa sallam- dan menyiapkan untuknya tipu muslihat yang jahat maka Kami pasti membuat perencanaan yang mengungguli tipu muslihat mereka.
"Bahkan mereka telah menetapkan satu tipu daya (jahat), maka sesungguhnya Kami akan membalas tipu daya mereka. Apakah mereka mengira, bahwa Kami tidak mendengar rahasia dan bisikan-bisikan mereka? Sebenarnya (Kami mendengar), dan utusan-utusan (malaikat-malaikat) Kami selalu mencatat di sisi mereka." (Az-Zukhruf: 79-80).
(79) Allah سبحانه وتعالى berfirman, ﴾ أَمۡ أَبۡرَمُوٓاْ ﴿ "Bahkan mereka telah mene-tapkan," maksudnya, orang-orang yang mendustakan kebenaran dan menentangnya menetapkan, ﴾ أَمۡرٗا ﴿ "satu tipu daya (jahat)," yaitu mereka merencanakan makar jahat terhadap kebenaran dan orang yang membawanya, agar mereka bisa menangkalnya dengan kebatilan yang dihiasi. ﴾ فَإِنَّا مُبۡرِمُونَ ﴿ "Maka sesungguhnya Kami akan membalas tipu daya mereka," artinya, menetapkan suatu urusan dan merencanakan sesuatu yang mengalahkan rencana mereka serta membatalkannya. Itulah sebab-sebab dan dalil-dalil yang ditetap-kan oleh Allah سبحانه وتعالى untuk membatalkan kebatilan, sebagaimana yang difirmankanNya,
﴾ بَلۡ نَقۡذِفُ بِٱلۡحَقِّ عَلَى ٱلۡبَٰطِلِ فَيَدۡمَغُهُۥ ﴿
"Sebenarnya Kami melontarkan yang haq kepada yang batil lalu yang haq itu menghancurkannya, maka dengan serta merta yang batil itu lenyap." (Al-Anbiya`: 18).
(80) ﴾ أَمۡ يَحۡسَبُونَ ﴿ "Apakah mereka mengira," dengan kebodohan dan kezhaliman mereka, ﴾ أَنَّا لَا نَسۡمَعُ سِرَّهُمۡ ﴿ "bahwa Kami tidak mendengar rahasia," yang tidak mereka katakan, lebih dari itu adalah rahasia di dalam hati, ﴾ وَنَجۡوَىٰهُمۚ ﴿ "dan bisikan-bisikan mereka," pembicaraan lirih yang mereka bisikkan? Karena itulah mereka melakukan kemaksiatan dan mereka mengira tidak ada yang mengintai dan tidak ada yang akan membalas atas rahasia mereka. Allah سبحانه وتعالى me-nanggapi mereka dengan berfirman, ﴾ بَلَىٰ ﴿ "Sebenarnya (Kami men-dengar)," yaitu, Kami mengetahui rahasia dan bisikan mereka, ﴾ وَرُسُلُنَا ﴿ "dan utusan-utusan Kami," yaitu para malaikat mulia, yang ﴾ لَدَيۡهِمۡ يَكۡتُبُونَ ﴿ "selalu mencatat di sisi mereka"; semua yang mereka lakukan akan dicatat hingga mereka datang di Hari Kiamat, mereka mendapatkan amalan mereka hadir, dan Rabbmu tidak menzhalimi seorang pun.
Ngunit kung nanlansi sila sa Propeta – basbasan siya ni Allāh at batiin ng kapayapaan – at naghanda sila para sa kanya ng isang pakana, tunay na Kami ay tagapatatag para sa kanila ng isang panukalang hihigit sa pakana nila.
Doğrusu onlar, Peygamber -sallallahu aleyhi ve sellem-'e karşı bir tuzak hazırladılar ise gerçekten biz de onların hazırlamış oldukları tuzaklarına karşı kat kat daha sağlam bir tuzak ile tedbir almada kararlıyız.
S’ils ourdissent un complot contre le Prophète, Nous en ourdissons un qui surpasse le leur.
Oppure pensano che Noi non ascoltiamo i segreti che nascondono nei loro cuori, o i segreti che si sussurrano di nascosto?! Al contrario, Noi ascoltiamo tutto ciò e gli angeli sono presso di loro, annotando ogni azione che compiono.
Hay là họ nghĩ TA không nghe được những điều bí mật mà họ đã cất giấu trong trái tim của họ, hoặc những điều bí mật mà họ mật nghị với nhau. Không, quả thật TA nghe thấy tất cả điều đó, và các Thiên Thần luôn bên cạnh họ để ghi chép tất cả những việc họ đã làm.
Ataukah mereka mengira bahwa Kami tidak mendengar rahasia yang mereka sembunyikan di dalam hati mereka atau rahasia yang mereka bicarakan dengan bisik-bisik? Bahkan, Kami mendengarkan semua itu dan para malaikat yang ada di sisi mereka menuliskan setiap apa yang mereka kerjakan.
Zar oni misle da Mi ne čujemo šta oni nasamo razgovaraju i što kriju u svojim srcim i kako se među sobom tajno dogovaraju? Čujemo Mi sve to, a meleki koji su izaslanici Naši, koji su uz njih, zapisuju ono što rade.
Croient-ils que Nous n’entendons pas le secret qu’ils dissimulent dans leurs cœurs ou celui dont ils s’entretiennent en secret. Si, Nous entendons tout cela et les anges qui les accompagnent consignent tout ce qu’ils font.
Yoksa bizim onların kalplerinde gizledikleri sırlarını veya aralarındaki gizli ve açık yaptıkları konuşmalarını işitmeyeceğimizi mi zannediyorlar? Aksine onun hepsini işitiyoruz ve melekler de yanlarında yaptıklarının hepsini yazıyorlar.
O nagpapalagay sila na tunay na Kami ay hindi nakaririnig ng lihim nila na ikinukubli nila sa mga puso nila o ng lihim nilang nagtatalakayan sila hinggil dito nang pakubli. Bagkus tunay na Kami ay nakaririnig niyon sa kabuuan niyon, at ang mga anghel sa piling nila ay nagtatala ng bawat ginagawa nila.
Or, do they think that I do not hear their secrets that they hide within their hearts, or those that they whisper to one another? Nay! I hear them all, and the angels with them write everything they do.
¿O creen que no escucho sus secretos que esconden en sus corazones, o aquellos que se susurran unos a otros? ¡Claro que sí! Los escucho a todos y los ángeles lo registran todo.
Hope always alleviates feelings of distress. Man’s afflictions are many, but if, as he undergoes them, he entertains the hope that his troubles will some day come to an end, that very thought infuses him with the courage to bear with things. But the scourge of Hell will be so grievous that there will be no hope of relief from it. The appeal made by the people in Hell to the angels will be an expression of their helplessness; otherwise anyone making such an appeal must know that God’s decision was final and that it could not be evaded. The descent of anybody into Hell will be entirely as a consequence of his own shortcomings. God gave man a high degree of understanding and opened up for him the paths of Truth. But man knowingly and deliberately ignored the Truth. His arrogance so increased that he became bent upon the elimination of the preacher of Truth. In view of this, how could he escape being subjected to eternal punishment?
"Katakanlah, 'Jika benar (Rabb) Yang Maha Pemurah mem-punyai anak laki-laki, maka akulah (Muhammad) orang pertama yang menyembah (anak itu). Mahasuci Rabb Yang mempunyai langit dan bumi, Rabb Yang mempunyai Arasy, dari apa yang mereka sifatkan itu.' Maka biarkanlah mereka tenggelam (dalam kesesatan) dan bermain-main sampai mereka menemui hari yang dijanjikan kepada mereka." (Az-Zukhruf: 81-83).
(81) Maksudnya, katakanlah wahai Rasul yang mulia ke-pada orang-orang yang menganggap Allah سبحانه وتعالى mempunyai anak, padahal Dia adalah Masa Esa dan Tunggal, hanya Dia tempat ber-gantung segala sesuatu yang tidak memiliki pendamping dan tidak juga anak, Dia tidak memiliki sekutu satu pun, ﴾ قُلۡ إِن كَانَ لِلرَّحۡمَٰنِ وَلَدٞ فَأَنَا۠ أَوَّلُ ٱلۡعَٰبِدِينَ ﴿ "Katakanlah, 'Jika benar (Rabb) Yang Maha Pemurah mempunyai anak, maka akulah (Muhammad) orang pertama yang menyembah'," yakni anak itu, karena anak adalah bagian dari ayahnya. Aku adalah makhluk yang paling berhak tunduk pada perintah-perintah yang dicintai Allah سبحانه وتعالى tapi aku adalah orang pertama yang memungkiri hal itu dan paling menafikannya. Dengan demikian, kebatilan anggapan mereka diketahui. Ini adalah hujjah yang agung bagi orang yang mengetahui kondisi para Rasul, dan bahwasanya bila diketahui bahwa Muhammad a adalah makhluk paling sempurna, maka dialah orang pertama yang terlebih dahulu mengetahui ke-baikan dan menyempurnakannya, dan dialah orang pertama yang terlebih dahulu mengetahui keburukan dan meninggalkan serta mengingkarinya, serta jauh darinya. Andai Allah سبحانه وتعالى memiliki anak, pasti Muhammad bin Abdullah, rasul terbaik, adalah rasul pertama yang menyembahnya dan tidak didahului oleh orang-orang musyrik.
Kemungkinan makna lain ayat ini: Andaikan Allah سبحانه وتعالى memi-liki anak, aku adalah orang pertama yang menyembahnya untuk Allah سبحانه وتعالى. Termasuk ibadahku kepada Allah سبحانه وتعالى adalah menetapkan apa pun yang telah ditetapkanNya dan menafikan apa pun yang dinafikanNya. Inilah ibadah yang bersifat ucapan dan I'tiqadiyah (keyakinan)(yang merupakan ibadah lisan dan hati). Sebagai ke-harusan atas hal ini, bila memang anggapan orang-orang musyrik benar, tentu aku adalah orang pertama yang menetapkannya. Dengan demikian diketahui kebatilan klaim orang-orang musyrik itu serta rusaknya secara logika dan naqli.
(82) ﴾ سُبۡحَٰنَ رَبِّ ٱلسَّمَٰوَٰتِ وَٱلۡأَرۡضِ رَبِّ ٱلۡعَرۡشِ عَمَّا يَصِفُونَ ﴿ "Mahasuci Rabb Yang mempunyai langit dan bumi, Rabb Yang mempunyai Arasy, dari apa yang mereka sifatkan itu," dari sekutu, penolong, pembantu, anak, dan lainnya yang dinisbatkan oleh orang-orang musyrik.
(83) ﴾ فَذَرۡهُمۡ يَخُوضُواْ وَيَلۡعَبُواْ ﴿ "Maka biarkanlah mereka tenggelam (dalam kesesatan) dan bermain-main," yakni tenggelam dalam keba-tilan dan bermain-main dengan kemustahilan. Ilmu mereka mem-bahayakan dan tidak berguna, karena mereka menyelami dan me-neliti berbagai ilmu yang digunakan untuk menentang kebenaran yang dibawa oleh para rasul. Semua tindakan mereka adalah permainan dan kebodohan yang tidak bisa menyucikan jiwa dan membuahkan pengetahuan. Oleh sebab itulah Allah سبحانه وتعالى mengancam mereka dengan sesuatu di hadapan mereka pada Hari Kiamat se-raya berfirman, ﴾ حَتَّىٰ يُلَٰقُواْ يَوۡمَهُمُ ٱلَّذِي يُوعَدُونَ ﴿ "Sampai mereka menemui hari yang dijanjikan kepada mereka," mereka akan mengetahui apa yang mereka dapatkan berupa kesengsaraan abadi dan siksa yang terus menerus.
Ô Messager, dis à ceux qui attribuent des filles à Allah, qu’Allah soit hautement élevé au-dessus de leurs paroles: Si Allah avait réellement un enfant, je serai le premier à adorer cet enfant.
Katakanlah -wahai Rasul- kepada orang-orang yang menasabkan anak perempuan untuk Allah, Mahatinggi Allah dari ucapan mereka setinggi-tingginya, “Allah tidak memiliki anak, Mahasuci Dia dari hal tersebut. Aku adalah orang pertama yang menyembah Allah lagi menyucikan-Nya.”
Reci, o Poslaniče, onima koji Allahu pripisuju kćeri, neka je On daleko i uzvišen od onoga što oni govore: “Allah nema dijete, slavljen neka je On i ja Mu, među onima koji Mu negiraju takve manjkavosti, prvi ibadet činim, negirajući takve manjkavosti."
Mensajero, diles a los que Le atribuyen hijas a Al-lah: “Si, hipotéticamente, Al-lah tuviera un hijo, yo sería el primero en adorarlo”.
-Ey Rasûl!- Yüce Allah'a kızları nispet edenlere Allah'ın onların söyledikleri sözlerden münezzeh ve çok yüce olduğunu söyle. Yüce Allah'ın bir oğlu da yoktur. Yüce Allah kendisine evlat edinmeden uzaktır ve bundan münezzehtir. Ben Allah Teâlâ'ya ibadet eden ve O'nu her şeyden tenzih edenlerin ilkiyim.
Di', o Messaggero, a coloro che attribuiscono figlie a Allāh: "Lungi Allāh da tutto ciò che dicono, gloria Sua! Allāh non si è preso un figlio, sia esaltato al di sopra di tutto ciò! Noi siamo i primi a adorare Allāh L'Altissimo e a glorificarLo".
81- De ki:“Şayet Rahman’ın bir çocuğu olsaydı, ona ibadet edenlerin ilki ben olurdum.”
82- Hem göklerin ve yerin Rabbi hem de Arş’ın Rabbi (olan Allah) onların nitelendirmelerinden münezzehtir.
83- Bırak onları tehdit edildikleri güne kavuşuncaya kadar (batıl işlerine) dalıp oyalansınlar.
81. Yani ey şerefli Rasûl! Allah tek ve Samed (kimseye muhtaç olmayan, herkesin muhtaç olduğu), eş ve evlat edinmemiş ve hiç kimse O’na denk olmadığı halde O’na çocuk isnat edenlere “de ki: Şayet Rahman’ın bir çocuğu olsaydı ona” o çocuğa “ibadet edenlerin ilki ben olurdum.” Çünkü bu evlat da babasının bir parçası olurdu. Ayrıca ben, Allah’ın sevdiği emirlere sıkı sıkıya bağlanıp itaat etmeye en layık kişiyim. Fakat böyle bir şeyi inkâr edenlerin ilki benim. Böyle bir şeyi herkesten daha çok ben reddediyorum. O halde böyle bir şeyin batıl olduğu ortadadır.
Bu, peygamberlerin halini bilenlere göre oldukça büyük bir delildir. Çünkü onların en mükemmel insanlar oldukları, bütün insanlar arasında herkesten önce hayra yönelen ve onu tamamlayanlar oldukları, kötülükleri de bütün insanlar arasında ilk terk edenler, onları herkesten daha çok reddedip ondan en uzak kalanlar oldukları bilindiği takdirde şöyle bir durum ortay çıkar: Eğer Rahman olan Allah’ın çocuğu bulunsaydı ve bu doğru olsaydı, şüphesiz ona ilk ibadet eden, peygamberlerin en faziletlisi olan Abdullah oğlu Muhammed olurdu ve müşrikler bu konuda asla onun önüne geçemezlerdi.
Âyetin şu anlama gelme ihtimali de vardır: Eğer Rahman’ın çocuğu olsaydı, işte ben Allah’a ibadet edenlerin ilkiyim. Allah’a ibadetimin bir gereği olarak da ben, Allah’ın bildirdiğini kabul eder, reddettiğini de reddederim. Bu, itikadî ve sözlü anlamda bir ibadettir. Yani eğer sizin bu iddianız gerçek olsaydı, böyle bir şeyi kabul eden ilk kişi yine ben olurdum. Böylelikle müşriklerin bu iddialarının aklen ve naklen batıl ve tutarsız olduğu ortaya çıkmış olmaktadır.
82. O, ortağı, yardımcısı, destekçisi, evladı bulunmak vb. gibi müşriklerin O’na nispet ettikleri vasıflardan “münezzehtir.”
83. “Bırak onları... dalıp oyalansınlar.” Batıla dalsınlar ve imkânsız şeylerle oyalanıp dursunlar. Onların bilgileri zararlıdır, fayda vermez. Zira onlar, hakka karşı ileri sürdükleri bilgilere dalıp bu hususları araştırırlar. Böylelikle peygamberlerin getirdiklerini akılları sıra çürütmeye çalışırlar. Onların amelleri de oyalanmadır ve akılsızlıktır. Ruhları arındırmaz ve hiçbir bilgi doğurmaz.
Bundan dolayı Yüce Allah, ileride karşılarına çıkacak olan Kıyamet günü ile onları tehdit ederek:“tehdit edildikleri güne kavuşuncaya kadar” buyurmaktadır. Zira o, günde ne elde etmiş olduklarını bilecekler. Kazandıkları ebedi bedbahtlığı ve sürekli azabı görecekler.
Ngươi - hỡi Thiên Sứ - hãy nói với những người đã quy cho Ngài có những đứa con gái: "Allah Tối Thượng vượt xa khỏi mọi lời bịa đặt mà họ đã quy cho Ngài. Allah không có con, Ngài thanh sạch với mọi thứ đã gán ghép cho Ngài. Ta là người đầu tiên thờ phượng Allah Tối Cao, Đấng Thanh Sạch.
Sabihin mo, O Sugo, sa mga nag-uugnay ng mga babaing anak kay Allāh – pagkataas-taas ni Allāh sa sabi nila ayon sa kataasang malaki: "Hindi nagkaroon si Allāh ng anak. Nagpakawalang-kaugnayan Siya roon at nagpakabanal, saka ako ay ang una sa mga tagasamba kay Allāh – pagkataas-taas Siya – na mga nawawalang-kaugnayan [niyon] sa Kanya."
Commentary
قُلْ إِن كَانَ لِلرَّحْمَـٰنِ وَلَدٌ فَأَنَا أَوَّلُ الْعَابِدِينَ (Had there been a son for the Rahman,
I would have been the first to worship - 43:81) It does not mean that, God forbid, there is any possibility of Rahman (Allah) having offspring. What is really being said is that the Holy Prophet t is not denying your beliefs due to enmity or obstinacy, but because they are illogical. If precise logical arguments could prove the existence of offspring of Allah, he would certainly have accepted it. But every intellectual argument contradicts this possibility, and therefore there is no question of accepting it. This tells us that it is lawful, rather desirable, to declare during a debate with erring people that if their claim had been proved by strong arguments, it would have been accepted, because such a manner of speech may sometimes soften the heart of the opponent and may persuade him to accept the truth.
بِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِ
حـم - تَنزِيلُ الْكِتَـبِ مِنَ اللَّهِ الْعَزِيزِ الْعَلِيمِ
(Ha-Mim. By the manifest Book.) means, plain and clear in both wording and meaning, because it was revealed in the language of the Arabs, which is the most eloquent language for communication among people. Allah says:
إِنَّا جَعَلْنَـهُ
(Verily, We have made it) meaning, revealed it,
قُرْءَاناً عَرَبِيّاً
(a Qur'an in Arabic) meaning, in the language of the Arabs, eloquent and clear;
لَعَلَّكُمْ تَعْقِلُونَ
(that you may be able to understand.) means, that you may understand it and ponder its meanings. This is like the Ayah:
بِلِسَانٍ عَرَبِىٍّ مُّبِينٍ
(In the plain Arabic language.) (26:195)
وَإِنَّهُ فِى أُمِّ الْكِتَـبِ لَدَيْنَا لَعَلِىٌّ حَكِيمٌ
(And verily, it is in the Mother of the Book with Us, indeed exalted, full of wisdom.) This explains the high status of the Qur'an among the hosts on high (the angels), so that the people of earth will respect it, venerate it and obey it.
وَأَنَّهُ
(And verily, it) means, the Qur'an,
فِى أُمِّ الْكِتَـبِ
(is in the Mother of the Book) meaning, Al-Lawh Al-Mahfuz (the Preserved Tablet). This was the view of Ibn `Abbas and Mujahid.
لَدَيْنَآ
(with Us,) means, in Our presence. This was the view of Qatadah and others.
لَّعَلِّى
(indeed exalted) means, occupying a position of honor and virtue. This was the view of Qatadah.
حَكِيمٌ
(full of wisdom.) means, clear, with no confusion or deviation. All of this indicates its noble status and virtue, as Allah says elsewhere:
إِنَّهُ لَقُرْءَانٌ كَرِيمٌ - فِى كِتَـبٍ مَّكْنُونٍ - لاَّ يَمَسُّهُ إِلاَّ الْمُطَهَّرُونَ - تَنزِيلٌ مِّن رَّبِّ الْعَـلَمِينَ
(That (this) is indeed an honorable recitation. In a Book well-guarded. Which none can touch but the pure. A revelation from the Lord of the all that exists.) (56:77-80)
كَلاَّ إِنَّهَا تَذْكِرَةٌ فَمَن شَآءَ ذَكَرَهُ فَى صُحُفٍ مُّكَرَّمَةٍ مَّرْفُوعَةٍ مُّطَهَّرَةٍ بِأَيْدِى سَفَرَةٍ كِرَامٍ بَرَرَةٍ
(Nay, indeed it is an admonition. So whoever wills, let him pay attention to it. (It is) in Records held (greatly) in honor, exalted, purified, in the hands of scribes (angels), honorable and obedient.) (80:11-16)
أَفَنَضْرِبُ عَنكُمُ الذِّكْرَ صَفْحاً أَن كُنتُمْ قَوْماً مُّسْرِفِينَ
(Shall We then take away the Reminder (this Qur'an) from you, because you are a people excessive.) means, `do you think that We will forgive you and not punish you, when you do not do as you have been commanded' This was the view of Ibn `Abbas, may Allah be pleased with him, Abu Salih, Mujahid and As-Suddi, and was the view favored by Ibn Jarir.
أَفَنَضْرِبُ عَنكُمُ الذِّكْرَ صَفْحاً
(Shall We then take away the Reminder (this Qur'an) from you,) Qatadah said, "By Allah, if this Qur'an had been taken away when the first generations of this Ummah rejected it, they would have been doomed, but Allah by His mercy persisted in sending it and calling them to it for twenty years, or for as long as He willed." What Qatadah said is very good, and his point is that Allah, by His grace and mercy towards His creation, did not stop calling them to the truth and to the wise Reminder, i.e., the Qur'an, even though they were heedless and turned away from it. Indeed, He sent it so that those who were decreed to be guided might be guided by it, and so that proof might be established against those who were decreed to be.
(In the Name of Allah, the Most Gracious, the Most Merciful.)
Consolation to the Prophet for the Disbelief of Quraysh
Then Allah consoles His Prophet for the disbelief of his people, and commands him to bear it with patience.
وَكَمْ أَرْسَلْنَا مِن نَّبِيٍّ فِى الاٌّوَّلِينَ
(And how many a Prophet have We sent amongst the men of old.) meaning, among the sects (communities) of old.
وَمَا يَأْتِيهِم مِّنْ نَّبِىٍّ إِلاَّ كَانُواْ بِهِ يَسْتَهْزِءُونَ
(And never came there a Prophet to them but they used to mock at him.) means, they disbelieved him and mock at him.
فَأَهْلَكْنَآ أَشَدَّ مِنْهُم بَطْشاً
(Then We destroyed men stronger than these) means, `We destroyed those who disbelieved in the Messengers, and they were stronger in power than these who disbelieve in you, O Muhammad.' This is like the Ayah:
أَفَلَمْ يَسِيرُواْ فِى الاٌّرْضِ فَيَنظُرُواْ كَيْفَ كَانَ عَـقِبَةُ الَّذِينَ مِن قَبْلِهِمْ كَانُواْ أَكْـثَرَ مِنْهُمْ وَأَشَدَّ قُوَّةً
(Have they not traveled through the earth and seen what was the end of those before them They were more in number than them and mightier in strength) (40:82). And there are many similar Ayat.
وَمَضَى مَثَلُ الاٌّوَّلِينَ
(and the example of the ancients has passed away. ) Mujahid said, "The way of their life." Qatadah said, "Their punishment." Others said, "Their lesson," i.e., `We made them a lesson for those disbelievers who came after them, that they would suffer the same end as them,' as in the Ayah at the end of this Surah:
فَجَعَلْنَـهُمْ سَلَفاً وَمَثَلاً لِّلاٌّخِرِينَ
(And We made them a precedent, and an example to later generations.) (43:56);
سُنَّةَ اللَّهِ الَّتِى قَدْ خَلَتْ فِى عِبَادِهِ
(this has been the way of Allah in dealing with His servants) (40:85).
وَلَن تَجِدَ لِسُنَّةِ اللَّهِ تَبْدِيلاً
(and you will not find any change in the way of Allah.) (33:62)
The Idolators' admission that Allah is the Sole Creator, and Further Evidence of that
Allah says: `If you, O Muhammad, were to ask these idolators who associate others with Allah and worship others besides Him,'
مَّنْ خَلَقَ السَّمَـوَتِ وَالاٌّرْضَ لَيَقُولُنَّ خَلَقَهُنَّ الْعَزِيزُ الْعَلِيمُ
("Who has created the heavens and the earth" They will surely say: "The All-Mighty, the All-Knower created them.") In other words, they will admit that the Creator of all that is Allah Alone, with no partner or associate, yet they still worship others -- idols and false gods -- alongside Him.
الَّذِى جَعَلَ لَكُمُ الاٌّرْضَ مَهْداً
(Who has made for you the earth like a bed,) means, smooth, stable and firm, so that you can travel about in it, and stand on it and sleep and walk about, even though it is created above water, but He has strengthened it with the mountains, lest it should shake.
وَجَعَلَ لَكُمْ فِيهَا سُبُلاً
(and has made for you roads therein,) means, paths between the mountains and the valleys.
لَعَلَّكُمْ تَهْتَدُونَ
(in order that you may find your way.) means, in your journeys from city to city, region to region, land to land.
وَالَّذِى نَزَّلَ مِنَ السَّمَآءِ مَآءً بِقَدَرٍ
(And Who sends down water from the sky in due measure, ) means, according to what is sufficient for your crops, fruits and drinking water for yourselves and your cattle.
فَأَنشَرْنَا بِهِ بَلْدَةً مَّيْتاً
(then We revive a dead land therewith,) means, a barren land, for when the water comes to it, it is stirred (to life), and it swells and puts forth every lovely kind (of growth). By referring to the revival of the earth, Allah draws attention to how He will bring bodies back to life on the Day of Resurrection, after they have been dead.
كَذَلِكَ تُخْرَجُونَ
(and even so you will be brought forth.) Then Allah says:
وَالَّذِى خَلَقَ الأَزْوَجَ كُلَّهَا
(And Who has created all the pairs) meaning, of everything that grows in the earth, all kinds of plants, crops, fruits, flowers, etc., and all different kinds of animals.
وَجَعَلَ لَكُمْ مِّنَ الْفُلْكِ
(and has appointed for you ships) or vessels,
وَالاٌّنْعَـمِ مَا تَرْكَبُونَ
(and cattle on which you ride.) means, He has subjugated them to you and made it easy for you to eat their meat, drink their milk and ride on their backs. Allah says:
لِتَسْتَوُواْ عَلَى ظُهُورِهِ
(In order that you may mount on their backs, ) meaning, sit comfortably and securely,
عَلَى ظُهُورِهِ
(on their backs) means, on the backs of these kinds of animals.
ثُمَّ تَذْكُرُواْ نِعْمَةَ رَبِّكُمْ
(and then may remember the favor of your Lord) means, whereby these animals are subjugated to you.
إِذَا اسْتَوَيْتُمْ عَلَيْهِ وَتَقُولُواْ سُبْحَـنَ الَّذِى سَخَّرَ لَنَا هَـذَا وَمَا كُنَّا لَهُ مُقْرِنِينَ
(when you mount thereon, and say: "Glory to Him Who has subjected this to us, and we could have never had it.") means, if it were not for the fact that Allah has subjugated these things to us, we could never have done this by our own strength.' Ibn `Abbas, Qatadah, As-Suddi and Ibn Zayd said: "We could not have done this ourselves."
وَإِنَّآ إِلَى رَبِّنَا لَمُنقَلِبُونَ
(And verily, to Our Lord we indeed are to return.) means, `We will return to Him after our death, and our ultimate destination is with Him.' In this Ayah, mention of earthly journeys draws attention to the journey of the Hereafter, just as elsewhere, mention of earthly provision draws attention to the importance of ensuring provision for the Hereafter, as Allah says:
وَتَزَوَّدُواْ فَإِنَّ خَيْرَ الزَّادِ التَّقْوَى
(And take a provision (with you) for the journey, but the best provision is the Taqwa) (2:197). And mention of earthly garments is also used to draw attention to the raiment of the Hereafter:
وَرِيشًا وَلِبَاسُ التَّقْوَى ذَلِكَ خَيْرٌ
(and as an adornment; and the raiment of the Taqwa, that is better) (7:26).
Condemnation of the Idolators' attribution of Offspring to Allah
Here Allah speaks of the lies and fabrications of the idolators, when they devoted some of their cattle to their false gods and some to Allah, as He described in Surat Al-An`am where He said:
وَجَعَلُواْ لِلَّهِ مِمَّا ذَرَأَ مِنَ الْحَرْثِ وَالاٌّنْعَامِ نَصِيباً فَقَالُواْ هَـذَا لِلَّهِ بِزَعْمِهِمْ وَهَـذَا لِشُرَكَآئِنَا فَمَا كَانَ لِشُرَكَآئِهِمْ فَلاَ يَصِلُ إِلَى اللَّهِ وَمَا كَانَ لِلَّهِ فَهُوَ يَصِلُ إِلَى شُرَكَآئِهِمْ سَآءَ مَا يَحْكُمُونَ
(And they assign to Allah share of the tilth and cattle which He has created, and they say: "This is for Allah" according to their claim, "and this is for our partners." But the share of their partners reaches not Allah, while the share of Allah reaches their partners! Evil is the way they judge!) (6:136). Similarly, out of the two kinds of offspring, sons and daughters, they assigned to Him the worst and least valuable (in their eyes), i.e., daughters, as Allah says:
أَلَكُمُ الذَّكَرُ وَلَهُ الاٍّنثَى - تِلْكَ إِذاً قِسْمَةٌ ضِيزَى
(Is it for you the males and for Him the females That indeed is a division most unfair!) (53:21-22) And Allah says here:
وَجَعَلُواْ لَهُ مِنْ عِبَادِهِ جُزْءًا إِنَّ الإنسَـنَ لَكَفُورٌ مُّبِينٌ
(Yet, they assign to some of His servants a share with Him. Verily, man is indeed a manifest ingrate!) Then He says:
أَمِ اتَّخَذَ مِمَّا يَخْلُقُ بَنَاتٍ وَأَصْفَـكُم بِالْبَنِينَ
(Or has He taken daughters out of what He has created, and He has selected for you sons) This is a denunciation of them in the strongest terms, as He goes on to say:
وَإِذَا بُشِّرَ أَحَدُهُم بِمَا ضَرَبَ لِلرَّحْمَـنِ مَثَلاً ظَلَّ وَجْهُهُ مُسْوَدّاً وَهُوَ كَظِيمٌ
(And if one of them is informed of the news of that which he sets forth as a parable to the Most Gracious, his face becomes dark, and he is filled with grief!) means, if one of these people is given the news that there has been born to him one of those which he attributes to Allah, i.e., a daughter, he hates this news and it depresses and overwhelms him so much that he keeps away from people because he feels so ashamed. Allah says, so how can they dislike that so much and yet they attribute it to Allah
أَوَمَن يُنَشَّأُ فِى الْحِلْيَةِ وَهُوَ فِى الْخِصَامِ غَيْرُ مُبِينٍ
(A creature who is brought up in adornments, and who in dispute cannot make itself clear) means, women are regarded as lacking something, which they make up for with jewelry and adornments from the time of childhood onwards, and when there is a dispute, they cannot speak up and defend themselves clearly, so how can this be attributed to Allah
وَجَعَلُواْ الْمَلَـئِكَةَ الَّذِينَ هُمْ عِبَادُ الرَّحْمَـنِ إِنَـثاً
(And they make females the angels who themselves are servants of the Most Gracious.) means, that is what they believe about them, but Allah denounces them for that and says:
أَشَهِدُواْ خَلْقَهُمْ
(Did they witness their creation) meaning, did they see Allah creating them as females
سَتُكْتَبُ شَهَـدَتُهُمْ
(Their testimony will be recorded,) means, concerning that,
وَيُسْـَلُونَ
(and they will be questioned!) means, about that, on the Day of Resurrection. This is a stern warning and a serious threat.
وَقَالُواْ لَوْ شَآءَ الرَّحْمَـنُ مَا عَبَدْنَـهُمْ
(And they said: "If it had been the will of the Most Gracious, we should not have worshipped them.") means, (they said:) `if Allah had willed, He would have prevented us from worshipping these idols which are images of the angels who are the daughters of Allah; He knows about this and He approves of it.' By saying this, they combined several types of error: First: They attributed offspring to Allah -- exalted and sanctified be He far above that. Second: They claimed that He chose daughters rather than sons, and they made the angels, who are the servants of the Most Gracious, female. Third: They worshipped them with no proof, evidence or permission from Allah. This was based on mere opinion, whims and desires, imitation of their elders and forefathers, and pure ignorance. They used Allah's decree as an excuse, and this reasoning betrayed their ignorance. Fourth: Allah denounced them for this in the strongest terms, for from the time He first sent Messengers and revealed Books, the command was to worship Him Alone with no partner or associate, and it was forbidden to worship anything other than Him. Allah says:
وَلَقَدْ بَعَثْنَا فِى كُلِّ أُمَّةٍ رَّسُولاً أَنِ اعْبُدُواْ اللَّهَ وَاجْتَنِبُواْ الْطَّـغُوتَ فَمِنْهُم مَّنْ هَدَى اللَّهُ وَمِنْهُمْ مَّنْ حَقَّتْ عَلَيْهِ الضَّلَـلَةُ فَسِيرُواْ فِى الاٌّرْضِ فَانظُرُواْ كَيْفَ كَانَ عَـقِبَةُ الْمُكَذِّبِينَ
(And verily, We have sent among every Ummah a Messenger (proclaiming): "Worship Allah, and avoid all false deities." Then of them were some whom Allah guided and of them were some upon whom the straying was justified. So travel through the land and see what was the end of those who denied.) (16:36)
وَاسْئلْ مَنْ أَرْسَلْنَا مِن قَبْلِكَ مِن رُّسُلِنَآ أَجَعَلْنَا مِن دُونِ الرَّحْمَـنِ ءَالِهَةً يُعْبَدُونَ
(And ask those of Our Messengers whom We sent before you: "Did We ever appoint gods to be worshipped besides the Most Gracious") (43:45) And Allah says in this Ayah, after mentioning this argument of theirs:
مَّا لَهُم بِذَلِكَ مِنْ عِلْمٍ
(They have no knowledge whatsoever of that.) meaning, of the truth of what they say and the arguments they put forward.
وَإِنْ هُمْ إِلاَّ يَخْرُصُونَ
(They do nothing but lie!) means, they tell lies and fabricate untruths.
مَّا لَهُم بِذَلِكَ مِنْ عِلْمٍ إِنْ هُمْ إِلاَّ يَخْرُصُونَ
(They have no knowledge whatsoever of that. They do nothing but lie!) Mujahid said, "They do not appreciate the power of Allah."
The Idolators have no Proof
Allah condemns the idolators for worshipping others instead of Allah with no evidence or proof for doing so.
أَمْ ءَاتَيْنَـهُمْ كِتَـباً مِّن قَبْلِهِ
(Or have We given them any Book before this) means, before their idolatry.
فَهُم بِهِ مُسْتَمْسِكُونَ
(to which they are holding fast) means, with regard to what they are doing. This is not the case. This is like the Ayah:
أَمْ أَنزَلْنَا عَلَيْهِمْ سُلْطَـناً فَهُوَ يَتَكَلَّمُ بِمَا كَانُواْ بِهِ يُشْرِكُونَ
(Or have We revealed to them an authority (a Scripture), which speaks of that which they have been associating with Him) (30:35) meaning, that did not happen. Then Allah says:
بَلْ قَالُواْ إِنَّا وَجَدْنَآ ءَابَآءَنَا عَلَى أُمَّةٍ وَإِنَّا عَلَى ءَاثَـرِهِم مُّهْتَدُونَ
(Nay! They say: "we found our fathers following a certain way and religion (Ummah), and we guide ourselves by their footsteps.") meaning, they have no grounds for their belief in idolatry apart from the fact that they are imitating their fathers and forefathers who were following a certain Ummah or way, i.e., religion. The word Ummah is used in a similar manner elsewhere, where Allah says:
إِنَّ هَـذِهِ أُمَّتُكُمْ أُمَّةً وَاحِدَةً
(And verily, this your religion (Ummah) is one religion) (23:52), and they said;
وَإِنَّا عَلَى ءَاثَـرِهِم
(and we by their footsteps) means, behind them
مُّهْتَدُونَ
(We guide ourselves) This is their claim with no evidence. Then Allah points out that what these people say was already said by those who were like them among the nations of the past who disbelieved in the Messengers. Their hearts and their words are similar.
كَذَلِكَ مَآ أَتَى الَّذِينَ مِن قَبْلِهِمْ مِّن رَّسُولٍ إِلاَّ قَالُواْ سَـحِرٌ أَوْ مَجْنُونٌ - أَتَوَاصَوْاْ بِهِ بَلْ هُمْ قَوْمٌ طَـغُونَ
(Likewise, no Messenger came to those before them but they said: "A sorcerer or a madman!" Have they transmitted this saying to these Nay, they are themselves a people transgressing beyond bounds!) (51:52-53) And Allah says here:
وَكَذَلِكَ مَآ أَرْسَلْنَا مِن قَبْلِكَ فِى قَرْيَةٍ مِّن نَّذِيرٍ إِلاَّ قَالَ مُتْرَفُوهَآ إِنَّا وَجَدْنَآ ءَابَآءَنَا عَلَى أُمَّةٍ وَإِنَّا عَلَى ءَاثَـرِهِم مُّقْتَدُونَ
(And similarly, We sent not a warner before you to any town (people) but the luxurious ones among them said: "We found our fathers following a certain way and religion, and we will indeed follow their footsteps.") Then He says:
قُلْ
(Say) -- `O Muhammad, to these idolators --'
أَوَلَوْ جِئْتُكُمْ بِأَهْدَى مِمَّا وَجَدتُّمْ عَلَيْهِ ءَابَآءَكُمْ قَالُواْ إِنَّا بِمَآ أُرْسِلْتُمْ بِهِ كَـفِرُونَ
("Even if I bring you better guidance than that which you found your fathers following" They said: "Verily, we disbelieve in that with which you have been sent.") `Even if they were convinced of the truth of what you have brought to them, they will not follow it, because of their evil intentions and their arrogance towards the truth and its people.'
فَانتَقَمْنَا مِنْهُمْ
(So We took revenge on them) means, on the disbelieving nations, by inflicting various kinds of punishments, as Allah has described in the stories of those nations.
فَانظُرْ كَيْفَ كَانَ عَـقِبَةُ الْمُكَذِّبِينَ
(then see what was the end of those who denied) means, see what became of them, how they were destroyed and how Allah saved the believers.
Ibrahim's Declaration of Tawhid Here
Allah tells us about His servant, Messenger and close Friend, the leader of the monotheists and the father of all subsequent Prophets, from whom Quraysh were descended and claimed to have taken their religion. He disowned his father's and his people's worship of idols and said:
وَإِذْ قَالَ إِبْرَهِيمُ لاًّبِيهِ وَقَوْمِهِ إِنَّنِى بَرَآءٌ مِّمَّا تَعْبُدُونَ - إِلاَّ الَّذِى فَطَرَنِى فَإِنَّهُ سَيَهْدِينِ وَجَعَلَهَا كَلِمَةً بَـقِيَةً فِى عَقِبِهِ
("Verily, I am innocent of what you worship, except Him Who created me; and verily, He will guide me." And he made it a Word lasting among his offspring,) The Word means the worship of Allah Alone with no partner or associate, and the denunciation of all gods apart from Him, i.e., La ilaha illallah. He left this word as an example to be followed by those of his progeny who were guided by Allah.
لَعَلَّهُمْ يَرْجِعُونَ
(that they may turn back.) means, come back to this word. `Ikrimah, Mujahid, Ad-Dahhak, Qatadah, As-Suddi and others commented on the Ayah:
وَجَعَلَهَا كَلِمَةً بَـقِيَةً فِى عَقِبِهِ
(And he made it a Word lasting among his offspring,) "This means, La ilaha illallah, and there are still those among his offspring who say it." A similar view was narrated from Ibn `Abbas, may Allah be pleased with him. Ibn Zayd said, "The word of Islam," which refers to the same thing suggested by the group.
How the People of Makkah turned away from the Messenger and opposed Him, and His Response
Allah further says:
بَلْ مَتَّعْتُ هَـؤُلاَءِ
(Nay, but I gave to these) means, the idolators,
وَءَابَآءَهُمْ
(and their fathers) means, they lived a long life in their misguidance.
حَتَّى جَآءَهُمُ الْحَقُّ وَرَسُولٌ مُّبِينٌ
(till there came to them the truth, and a Messenger making things clear.) means, his message is clear and his warning is clear.
وَلَمَّا جَآءَهُمُ الْحَقُّ قَالُواْ هَـذَا سِحْرٌ وَإِنَّا بِهِ كَـفِرُونَ
(And when the truth came to them, they said: "This is magic, and we disbelieve therein.") means, they were arrogant and stubborn, and they pushed him away out of disbelief, envy and transgression.
وَقَالُواْ
(And they say) means, objecting to that which Allah has revealed to him,
لَوْلاَ نُزِّلَ هَـذَا الْقُرْءَانُ عَلَى رَجُلٍ مِّنَ الْقَرْيَتَيْنِ عَظِيمٍ
(Why is not this Qur'an sent down to some great man of the two towns) meaning, why was this Qur'an not revealed to some man who was great and prominent in their eyes, from the two towns, i.e., Makkah and At-Ta'if This was the view of Ibn `Abbas, may Allah be pleased with him, `Ikrimah, Muhammad bin Ka`b Al-Qurazi, Qatadah, As-Suddi and Ibn Zayd. Several scholars of Tafsir stated that by this, the Quraysh meant Al-Walid bin Al-Mughirah and `Urwah bin Mas`ud Ath-Thaqafi. The apparent meaning is that what they meant was a great man from either of the two towns. Allah responded to their rejection by saying:
أَهُمْ يَقْسِمُونَ رَحْمَةَ رَبِّكَ
(Is it they who would portion out the mercy of your Lord) meaning, the matter has nothing to do with them; it is for Allah to decide. Allah knows best where to direct His Message, and He does not reveal it except to the one who is the purest in heart and soul, and of the noblest descent. Then Allah points out that He differentiates among His creation in terms of what He gives them of wealth, provision, intellect, understanding and other visible and hidden strengths:
نَحْنُ قَسَمْنَا بَيْنَهُمْ مَّعِيشَتَهُمْ فِى الْحَيَوةِ الدُّنْيَا
(It is We Who portion out between them their livelihood in this world,)
لِّيَتَّخِذَ بَعْضُهُم بَعْضاً سُخْرِيّاً
(so that some may employ others in their work.) It was said that this means that some employ others in their work, because one needs the other, and vice versa. This was the view of As-Suddi and others.
وَرَحْمَةُ رَبِّكَ خَيْرٌ مِّمَّا يَجْمَعُونَ
(But the mercy of your Lord is better than which they amass.) means, the mercy of Allah towards His creation is better for them than the wealth and conveniences of this world which they possess.
Wealth is not a Sign of Divine Pleasure
وَلَوْلاَ أَن يَكُونَ النَّاسُ أُمَّةً وَحِدَةً
(And were it not that mankind would have become of one community,) means, `were it not for the fact that many ignorant people would think that Our giving them wealth was a sign that We love the person to whom We give it, and thus they would have agreed upon disbelief for the sake of wealth.' This is the view of Ibn `Abbas, Al-Hasan, Qatadah, As-Suddi and others.
لَّجَعَلْنَا لِمَن يَكْفُرُ بِالرَّحْمَـنِ لِبُيُوتِهِمْ سُقُفاً مِّن فِضَّةٍ وَمَعَارِجَ
(We would have provided for those who disbelieve in the Most Gracious, silver roofs for their houses, and elevators) means, ladders and staircases of silver. This was the view of Ibn `Abbas, Mujahid, Qatadah, As-Suddi, Ibn Zayd and others.
عَلَيْهَا يَظْهَرُونَ
(whereby they ascend,) means, go up. And their houses would have doors, i.e., locks on their doors,
وَسُرُراً عَلَيْهَا يَتَّكِئُونَ
(and thrones on which they could recline,) means, all of that would be made of silver.
وَزُخْرُفاً
(And adornments) means, and gold. This was the view of Ibn `Abbas, Qatadah, As-Suddi and Ibn Zayd.
وَإِن كُلُّ ذَلِكَ لَمَّا مَتَـعُ الْحَيَوةِ الدُّنْيَا
(Yet all this would have been nothing but an enjoyment of this world.) means, all that belongs to this transient world which is insignificant before Allah. He hastens their reward for good deeds in the form of luxuries in this world, so that when they reach the Hereafter, they will have no good merits with Allah for which they may be rewarded, as was reported in the Sahih Hadith. It was reported in another Hadith:
«لَوْ أَنَّ الدُّنْيَا تَزِنُ عِنْدَ اللهِ جَنَاحَ بَعُوضَةٍ مَا سَقَى مِنْهَا كَافِرًا شَرْبَةَ مَاء»
(If this world were worth a gnat's wing before Allah, He would not give a disbeliever a drink of water.) Al-Baghawi narrated its chain of narration.
وَالاٌّخِرَةُ عِندَ رَبِّكَ لِلْمُتَّقِينَ
(And the Hereafter with your Lord is (only) for those who have Taqwa.) means, it is exclusively for them, and no one else will share it with them. When `Umar bin Al-Khattab, may Allah be pleased with him, visited the Messenger ﷺ of Allah in seclusion, when he was keeping away from his wives, and he saw him resting on a rough mat which had left marks on his side, his eyes filled with tears and he said, "O Messenger of Allah, look at this Chosroes and this Caesar with all that they have, and you are the best of Allah's creation. " The Messenger of Allah ﷺ was reclining, but he sat up and said:
«أَوَ فِي شَكَ أَنْتَ يَا ابْنَ الْخَطَّابِ؟»
(Are you in doubt, O son of Al-Khattab) Then he said:
«أُولئِكَ قَوْمٌ عُجِّلَتْ لَهُمْ طَـيِّـبَاتُهُمْ فِي حَيَاتِهِمُ الدُّنْيَا»
(Those are people for whom the enjoyments are hastened in this world.) According to another report:
«أَمَا تَرْضَى أَنْ تَــكُونَ لَهُمُ الدُّنْيَا وَلَنَا الْاخِرَة»
(Does it not please you that this world is for them and the Hereafter is for us) In as the Two Sahihs and elsewhere, it is reported that the Messenger of Allah ﷺ said:
«لَا تَشْرَبُوا فِي آنِيَةِ الذَّهَبِ وَالْفِضَّةِ، وَلَا تَأْكُلُوا فِي صِحَافِهَا، فَإِنَّهَا لَهُمْ فِي الدُّنْيَا وَلَنَا فِي الْاخِرَة»
(Do not drink from vessels of gold and silver, and do not eat from plates of the same, for these things are for them in this world and for us in the Hereafter.) Allah has granted these things to them in this world because it is insignificant, as was reported by At-Tirmidhi and Ibn Majah via Abu Hazim from Sahl bin Sa`d, who said, "The Messenger of Allah ﷺ said:
«لَوْ كَانَتِ الدُّنْيَا تَزِنُ عِنْدَ اللهِ جَنَاحَ بَعُوضَةٍ مَا سَقَى مِنْهَا كَافِرًا شَرْبَةَ مَاءٍ أَبَدًا»
n(If this world were worth a gnat's wing before Allah, He would never give a disbeliever a drink of water.)" At-Tirmidhi said: "Hasan Sahih."
The Shaytan is the Companion of the One Who turns away from Ar-Rahman
وَمَن يَعْشُ
(And whosoever Ya`shu (turns away blindly)) means, whoever willfully ignores and turns away
عَن ذِكْرِ الرَّحْمَـنِ
(from the remembrance of the Most Gracious,) Al-`Asha (the root of Ya`sh) refers to weakness of vision; what is meant here is weakness of insight.
نُقَيِّضْ لَهُ شَيْطَاناً فَهُوَ لَهُ قَرِينٌ
(We appoint for him Shaytan to be a Qarin (a companion) to him.) This is like the Ayat:
وَمَن يُشَاقِقِ الرَّسُولَ مِن بَعْدِ مَا تَبَيَّنَ لَهُ الْهُدَى
(And whoever contradicts and opposes the Messenger after the right path has been shown clearly to him) (4:115),
فَلَمَّا زَاغُواْ أَزَاغَ اللَّهُ قُلُوبَهُمْ
(So when they turned away, Allah turned their hearts away) (61:5), and
وَقَيَّضْنَا لَهُمْ قُرَنَآءَ فَزَيَّنُواْ لَهُم مَّا بَيْنَ أَيْدِيهِمْ وَمَا خَلْفَهُمْ
(And We have assigned for them intimate companions, who have made fair seeming to them, what was before them and what was behind them) (41:25). Allah says here:
وَإِنَّهُمْ لَيَصُدُّونَهُمْ عَنِ السَّبِيلِ وَيَحْسَبُونَ أَنَّهُم مُّهْتَدُونَ حَتَّى إِذَا جَآءَنَا
(And verily, they hinder them from the path, but they think that they are guided aright! Until, when he comes to Us,) meaning, for this person who willfully neglects true guidance, We send to him a Shaytan to lead him astray and show him the path to Hell. When he comes before Allah on the Day of Resurrection, he will complain about the Shaytan who was appointed to accompany him.
قَالَ يلَيْتَ بَيْنِي وَبَيْنَكَ بُعْدَ الْمَشْرِقَيْنِ فَبِئْسَ الْقَرِينُ
(he says, "Would that between me and you were the distance of the two easts -- a worst companion (indeed)!") Some of them recited it; (حَتْى إِذَا جَاءَانَا) (Till, when they both come to Us.) referring to the companion Shaytan and the one whom he accompanies. Then Allah says:
وَلَن يَنفَعَكُمُ الْيَوْمَ إِذ ظَّلَمْتُمْ أَنَّكُمْ فِى الْعَذَابِ مُشْتَرِكُونَ
(It will profit you not this Day as you did wrong, (and) that you will be sharers in the punishment.) means, `your being together in the Fire will not help you in the slightest, and you will both partake of the painful punishment.' Allah says:
أَفَأَنتَ تُسْمِعُ الصُّمَّ أَوْ تَهْدِى الْعُمْىَ وَمَن كَانَ فِى ضَلَـلٍ مُّبِينٍ
Can you make the deaf to hear, or can you guide the blind or him who is in manifest error؟ means, `that is not up to you. All you have to do is convey the Message, but you do not have to guide them. Allah guides whomsoever He wills and sends astray whomsoever He wills, and He is Wise and Just in doing so.'
Allah's Vengeance upon the Enemies of His Messenger will surely come to pass
Allah further says:
فَإِمَّا نَذْهَبَنَّ بِكَ فَإِنَّا مِنْهُم مُّنتَقِمُونَ
(And even if We take you away, We shall indeed take vengeance on them.) means, `We will inevitably wreak vengeance upon them and punish them, even if you pass away.'
أَوْ نُرِيَنَّكَ الَّذِى وَعَدْنَـهُمْ فَإِنَّا عَلَيْهِمْ مُّقْتَدِرُونَ
(Or (if) We show you that wherewith We threaten them, then verily, We have perfect command over them.) means, `We are able to do both,' but Allah will not take His Messenger (in death) until He gives him the joy of seeing his enemies brought low and gives him power and authority over them and their wealth. This was the view of As-Suddi and was the opinion favored by Ibn Jarir.
Encouragement to adhere to the Qur'an
Allah then says;
فَاسْتَمْسِكْ بِالَّذِى أُوحِىَ إِلَيْكَ إِنَّكَ عَلَى صِرَطٍ مُّسْتَقِيمٍ
(So hold you fast to that which is revealed to you. Verily, you are on the straight path.) means, hold fast to the Qur'an which has been sent down to your heart, for it is truth and what it leads to is truth that shows the way to the straight path that leads to Gardens of Delight and eternal, everlasting goodness.
وَإِنَّهُ لَذِكْرٌ لَّكَ وَلِقَوْمِكَ
(And verily, this is a Dhikr for you and your people,) It was said that this means, `it is an honor for you and your people;' this was the view of Ibn `Abbas, may Allah be pleased with him, Mujahid, Qatadah, As-Suddi and Ibn Zayd. This means that it is an honor for them in that it was revealed in their language, so they are the people who have the best understanding of it among mankind and hence are obliged to be the most steadfast in adhering to its commandments. This is how the best of them were, the first immigrants and those who emulated them and followed them. It was also said that the meaning of the phrase;
وَإِنَّهُ لَذِكْرٌ لَّكَ وَلِقَوْمِكَ
(And verily, this is indeed a Dhikr for you and your people,) was that `it was sent to remind you and your people.' The fact that they are singled out does not exclude others. This is like the Ayat:
لَقَدْ أَنزَلْنَآ إِلَيْكُمْ كِتَـباً فِيهِ ذِكْرُكُمْ أَفَلاَ تَعْقِلُونَ
(Indeed, We have sent down for you (O mankind) a Book in which there is Dhikrukum (your Reminder). Will you not then understand) (21:10)
وَأَنذِرْ عَشِيرَتَكَ الاٌّقْرَبِينَ
(And warn your tribe of near kindred) (26:214)
وَسَوْفَ تُسْـَلُونَ
(and you will be questioned.) means, `about this Qur'an, and how you acted upon it and what your response to it was.'
وَاسْئلْ مَنْ أَرْسَلْنَا مِن قَبْلِكَ مِن رُّسُلِنَآ أَجَعَلْنَا مِن دُونِ الرَّحْمَـنِ ءَالِهَةً يُعْبَدُونَ
(And ask whom We sent before you of Our Messengers: "Did We ever appoint gods to be worshipped besides the Most Gracious") means, `all the Messengers called their people to the same as that to which you are calling mankind, namely the worship of Allah Alone with no partner or associate, and they forbade the worship of idols and false gods.' This is like the Ayah:
وَلَقَدْ بَعَثْنَا فِى كُلِّ أُمَّةٍ رَّسُولاً أَنِ اعْبُدُواْ اللَّهَ وَاجْتَنِبُواْ الْطَّـغُوتَ
(And verily, We have sent among every Ummah (nation) a Messenger (proclaiming): "Worship Allah, and avoid all false deities.") (16:36) Mujahid said that `Abdullah bin Mas`ud recited it: (وَاسْأَلِ الَّذِينَ أَرْسَلْنَا إِلَيْهِمْ قَبْلَكَ (مِنْ) رُسُلِنَا) (And ask those whom We sent before you of Our Messengers.) This was narrated by Qatadah, Ad-Dahhak and As-Suddi from Ibn Mas`ud, may Allah be pleased with him. Yet this appears to be an explanation rather than an alternate version of recitation. And Allah knows best.
Musa was sent with the Message of Tawhid to Fir`awn and His Chiefs
Here Allah tells us about His servant and Messenger Musa, peace be upon him, and how He sent him to Fir`awn and his chiefs. That is, his governors, ministers, leaders and followers among the Egyptians and the Children of Israel. Allah sent him to call them to worship Allah alone, with no partner or associate, and to forbid them from worshipping anything other than Him. He sent him with mighty signs, such as his hand and his staff, other signs such as the flood, locusts, Qummal, frogs and blood, and the loss of their crops and lives. Yet despite all that they remained arrogant and stubbornly refused to follow him; they rejected his message and made fun of it, and laughed at the one who had brought it.
وَمَا نُرِيِهِم مِّنْ ءَايَةٍ إِلاَّ هِىَ أَكْبَرُ مِنْ أُخْتِهَا
(And not an Ayah We showed them but it was greater than its fellow preceding it,) but despite that they would not give up their sin, misguidance, ignorance and confusion. Every time one of these signs came to them, they would go and implore Musa, saying,
يأَيُّهَ السَّاحِرُ
("O you sorcerer!...") meaning, expert or knowledgeable one -- this was the view of Ibn Jarir. The scholars of that time were the sorcerers or magicians, and magic was not regarded as something reprehensible by them at that time, so this was not a slight on their part. They were in a state of need, so it would not have been appropriate for them to insult him. This was a way of honoring him, as they thought. On each occasion, they promised Musa that if the torment was lifted from them, they would believe in him and let the Children of Israel go with him, but on each occasion they went back on their word. This is like the Ayat:
فَأَرْسَلْنَا عَلَيْهِمُ الطُّوفَانَ وَالْجَرَادَ وَالْقُمَّلَ وَالضَّفَادِعَ وَالدَّمَ ءَايَـتٍ مّفَصَّلاَتٍ فَاسْتَكْبَرُواْ وَكَانُواْ قَوْماً مُّجْرِمِينَ - وَلَمَّا وَقَعَ عَلَيْهِمُ الرِّجْزُ قَالُواْ يَمُوسَى ادْعُ لَنَا رَبَّكَ بِمَا عَهِدَ عِندَكَ لَئِن كَشَفْتَ عَنَّا الرِّجْزَ لَنُؤْمِنَنَّ لَكَ وَلَنُرْسِلَنَّ مَعَكَ بَنِى إِسْرَءِيلَ - فَلَمَّا كَشَفْنَا عَنْهُمُ الرِّجْزَ إِلَى أَجَلٍ هُم بَـلِغُوهُ إِذَا هُمْ يَنكُثُونَ
(So We sent on them: the flood, the locusts, the Qummal, the frogs, and the blood; manifest signs, yet they remained arrogant, and they were of those people who were criminals. And when the punishment struck them, they said: "O Musa! Invoke your Lord for us because of His promise to you. If you remove the punishment from us, we indeed shall believe in you, and we shall let the Children of Israel go with you." But when We removed the punishment from them to a fixed term, which they had to reach, behold! they broke their word!) (7:133-135)
Fir`awn's Address to His People and how Allah punished Him
Allah tells us how Fir`awn stubbornly persisted in his rebellion and disbelief. He assembled his people and addressed them in a vainglorious fashion, boasting of his dominion over Egypt.
أَلَيْسَ لِى مُلْكُ مِصْرَ وَهَـذِهِ الاٌّنْهَـرُ تَجْرِى مِن تَحْتِى
(Is not mine the dominion of Egypt, and these rivers flowing underneath me) Qatadah said, "They had gardens and rivers of flowing water."
أَفلاَ تُبْصِرُونَ
(See you not then) means, `do you not see my position of might and power' -- implying that Musa and his followers were poor and weak. This is like the Ayah:
فَحَشَرَ فَنَادَى - فَقَالَ أَنَاْ رَبُّكُمُ الاٌّعْلَى - فَأَخَذَهُ اللَّهُ نَكَالَ الاٌّخِرَةِ وَالاٍّوْلَى
(Then he gathered (his people) and cried aloud, saying: "I am your lord, most high." So Allah seized him with punishment for his last and first transgression.) (79:23-25)
أَمْ أَنَآ خَيْرٌ مِّنْ هَـذَا الَّذِى هُوَ مَهِينٌ
(Am I not better than this one who is despicable) As-Suddi said, "He was saying, `indeed I am better than this one, who is despicable'." Some of the grammarians of Basrah said that Fir`awn -- may the curse of Allah be upon him -- was saying that he was better than Musa, peace be upon him. But this is an obvious lie, may continued curses be upon him until the Day of Resurrection. By describing Musa as despicable he meant -- as Sufyan said -- insignificant. Qatadah and As-Suddi said, "He meant, weak." Ibn Jarir said, "He meant, he had no power, authority or wealth."
وَلاَ يَكَادُ يُبِينُ
(and can scarcely express himself clearly) means, he cannot speak clearly, he stammers and cannot speak well. Fir`awn's description of Musa as "despicable" is a lie; rather it is he who was despicable and insignificant, lacking in physical, moral and religious terms, and it is Musa who was noble, truthful, righteous and upright.
وَلاَ يَكَادُ يُبِينُ
(and can scarcely express himself clearly). This was also a lie. Although something happened to Musa's tongue when he was a child, when it was burnt by a coal. He asked Allah to loosen the knot from his tongue (i.e., to correct his speech defect) so that they could understand what he said, and Allah had answered his prayer and said:
قَدْ أُوتِيتَ سُؤْلَكَ يمُوسَى
(You are granted your request, O Musa) (20:36). It may be the case that some problem remained which he had not asked to be relieved of, as Al-Hasan Al-Basri suggested, and that he had asked only to be relieved of that which stood in the way of his conveying the Message. A person cannot be blamed for physical matters over which he has no control. Even though Fir`awn had the intelligence to understand that, he wanted to confuse and mislead his people, who were ignorant and stupid. So he said:
فَلَوْلاَ أُلْقِىَ عَلَيْهِ أَسْوِرَةٌ مِّن ذَهَبٍ
(Why then are not golden bracelets bestowed on him...) meaning, adornments which are placed on the arms. This was the view of Ibn `Abbas, may Allah be pleased with him, Qatadah and others.
أَوْ جَآءَ مَعَهُ الْمَلَـئِكَةُ مُقْتَرِنِينَ
(or angels sent along with him) meaning, to serve him and to testify that he is telling the truth. He looked only at outward appearances and did not understand the true inner matters that are clearer than what he focused on, if only he had understood that. Allah says:
فَاسْتَخَفَّ قَوْمَهُ فَأَطَاعُوهُ
(Thus he fooled his people, and they obeyed him.) meaning, he confused them and invited them to misguidance, and they responded to him.
إِنَّهُمْ كَانُواْ قَوْماً فَـسِقِينَ
(Verily, they were ever a people who were rebellious.) Then Allah says:
فَلَمَّآ ءَاسَفُونَا انتَقَمْنَا مِنْهُمْ فَأَغْرَقْنَـهُمْ أَجْمَعِينَ
(So when they angered Us, We punished them, and drowned them all.) `Ali bin Abi Talhah reported that Ibn `Abbas, may Allah be pleased with him, said it means: "When they angered Us means, they provoked Our wrath." Ad-Dahhak said, it means "They made Us angry." This was also the view of Ibn `Abbas, Mujahid, `Ikrimah, Sa`id bin Jubayr, Muhammad bin Ka`b Al-Qurazi, Qatadah, As-Suddi and other scholars of Tafsir. Ibn Abi Hatim recorded that `Uqbah bin `Amir, may Allah be pleased with him, said that the Messenger of Allah ﷺ said:
«إِذَا رَأَيْتَ اللهَ تَبَارَكَ وَتَعَالَى يُعْطِي الْعَبْدَ مَا يَشَاءُ، وَهُوَ مُقِيمٌ عَلى مَعَاصِيهِ، فَإِنَّمَا ذَلِكَ اسْتِدْرَاجٌ مِنْهُ لَه»
(When you see that Allah gives a person what he wants even though he is persisting in sin, that means that Allah is enticing him into destruction.) Then he recited:
فَلَمَّآ ءَاسَفُونَا انتَقَمْنَا مِنْهُمْ فَأَغْرَقْنَـهُمْ أَجْمَعِينَ
(So when they angered Us, We punished them, and drowned them all.) It was reported that Tariq bin Shihab said, "I was with `Abdullah, may Allah be pleased with him, and the issue of sudden death was mentioned. He said, `It is a relief for the believer and a source of regret for the disbeliever.' Then he recited the Ayah:
فَلَمَّآ ءَاسَفُونَا انتَقَمْنَا مِنْهُمْ فَأَغْرَقْنَـهُمْ أَجْمَعِينَ
(So when they angered Us, We punished them, and drowned them all). " `Umar bin `Abdul-`Aziz, may Allah be pleased with him, said, "I found that punishment comes with negligence, meaning the Ayah:
فَلَمَّآ ءَاسَفُونَا انتَقَمْنَا مِنْهُمْ فَأَغْرَقْنَـهُمْ أَجْمَعِينَ
(So when they angered Us, We punished them, and drowned them all)."
فَجَعَلْنَـهُمْ سَلَفاً وَمَثَلاً لِّلاٌّخِرِينَ
(And We made them a precedent, and an example to later generations.) Abu Mijlaz said, "Precedent for others who do the same as they did." He and Mujahid said, "An example, i.e., a lesson to those who come after them." Allah is the One Who guides to the straight path, and unto Him is the final return.
The Contempt of the Quraysh for the son of Maryam, and His true Status with Allah
Allah tells us how the Quraysh persisted in their disbelief and stubborn arguments:
وَلَمَّا ضُرِبَ ابْنُ مَرْيَمَ مَثَلاً إِذَا قَوْمُكَ مِنْهُ يَصِدُّونَ
(And when the son of Maryam is quoted as an example, behold, your people cry aloud thereat.) Several others narrated that Ibn `Abbas, may Allah be pleased with him, Mujahid, `Ikrimah, As-Suddi and Ad-Dahhak said, "They laughed, i.e., they were astounded by that." Qatadah said, "They were repelled by that and they laughed." Ibrahim An-Nakha`i said, "They turned away." The reason for this was mentioned by Muhammad bin Ishaq in As-Sirah. He said, "According to what I have heard, the Messenger of Allah ﷺ sat down one day with Al-Walid bin Al-Mughirah in the Masjid, and An-Nadr bin Al-Harith came and sat down with them. There were also other men from the Quraysh in the gathering. The Messenger of Allah ﷺ spoke, then An-Nadr bin Al-Harith came up to him and the Messenger of Allah ﷺ spoke to him until he defeated him in argument. Then he recited to him and to them,
إِنَّكُمْ وَمَا تَعْبُدُونَ مِن دُونِ اللَّهِ حَصَبُ جَهَنَّمَ أَنتُمْ لَهَا وَارِدُونَ
(Certainly you and that which you are worshipping now besides Allah, are (but) fuel for Hell! (Surely) you will enter it.) (21:98) Then the Messenger of Allah ﷺ got up and went to sit with `Abdullah bin Al-Zab`ari At-Tamimi. Al-Walid bin Al-Mughirah said to him, `By Allah, An-Nadr bin Al-Harith could not match the son of `Abd Al-Muttalib in argument. Muhammad ﷺ claims that we and these gods that we worship are fuel for Hell.' `Abdullah bin Az-Zab`ari said, `By Allah, if I meet with him I will defeat him in argument. Ask Muhammad ﷺ whether everyone that is worshipped instead of Allah will be in Hell with those who worshipped him, for we worship the angels, and the Jews worship `Uzayr, and the Christians worship the Messiah `Isa bin Maryam.' Al-Walid and those who were sitting with him were amazed at what `Abdullah bin Az-Zab`ari said, and they thought that he had come up with a good point. He said this to the Messenger of Allah ﷺ, who said:
«كُلُّ مَنْ أَحَبَّ أَنْ يُعْبَدَ مِنْ دُونِ اللهِ فَهُوَ مَعَ مَنْ عَبَدَهُ، فَإِنَّهُمْ إِنَّمَا يَعْبُدُونَ الشَّيْطَانَ وَمَنْ أَمَرَهُمْ بِعِبَادَتِه»
(Everyone who likes to worship something other than Allah will be with the one whom he worshipped, for indeed they are worshipping the Shaytan and whomever told them to worship that person.)" Then Allah revealed the words:
إِنَّ الَّذِينَ سَبَقَتْ لَهُمْ مِّنَّا الْحُسْنَى أُوْلَـئِكَ عَنْهَا مُبْعَدُونَ
(Verily, those for whom the good has preceded from Us, they will be removed far therefrom (Hell)) (21:101), meaning that `Isa, `Uzayr and rabbis and monks who were also worshipped, who spent their lives in devotion towards Allah. The misguided people who came after them took them as lords instead of Allah. Concerning the notion of worshipping the angels as daughters of Allah, the following words were revealed:
وَقَالُواْ اتَّخَذَ الرَّحْمَـنُ وَلَداً سُبْحَانَهُ بَلْ عِبَادٌ مُّكْرَمُونَ
(And they say: "The Most Gracious has begotten a son (or children)." Glory to Him! They are but honored servants.) (21:26) Concerning `Isa bin Maryam, the fact that he is worshipped instead of Allah, and to the amazement of Al-Walid and the others who were present at the argument, the following was revealed:
وَلَمَّا ضُرِبَ ابْنُ مَرْيَمَ مَثَلاً إِذَا قَوْمُكَ مِنْهُ يَصِدُّونَ
(And when the son of Maryam is quoted as an example, behold, your people cry aloud thereat.) meaning, they take this argument as a basis for rejecting your message. Then Allah mentions `Isa bin Maryam and says:
إِنْ هُوَ إِلاَّ عَبْدٌ أَنْعَمْنَا عَلَيْهِ وَجَعَلْنَـهُ مَثَلاً لِّبَنِى إِسْرَءِيلَ - وَلَوْ نَشَآءُ لَجَعَلْنَا مِنكُمْ مَّلَـئِكَةً فِى الاٌّرْضِ يَخْلُفُونَ وَإِنَّهُ لَعِلْمٌ لِّلسَّاعَةِ
(He was not more than a servant. We granted Our favor to him, and We made him an example for the Children of Israel. And if it were Our will, We would have made angels to replace you on the earth. And he (`Isa) shall be a known sign for the Hour. ) meaning, the miracles and signs that happened at his hands, such as raising the dead and healing the sick, are sufficient as signs of the approach of the Hour.
فَلاَ تَمْتَرُنَّ بِهَا وَاتَّبِعُونِ هَـذَا صِرَطٌ مُّسْتَقِيمٌ
(Therefore have no doubt concerning it. And follow Me! This is the straight path)." Ibn Jarir mentioned that Al-`Awfi reported that Ibn `Abbas, may Allah be pleased with him, commented on the Ayah:
وَلَمَّا ضُرِبَ ابْنُ مَرْيَمَ مَثَلاً إِذَا قَوْمُكَ مِنْهُ يَصِدُّونَ
(And when the son of Maryam is quoted as an example, behold, your people cry aloud thereat.) "This means the Quraysh, when it was said to them:
إِنَّكُمْ وَمَا تَعْبُدُونَ مِن دُونِ اللَّهِ حَصَبُ جَهَنَّمَ أَنتُمْ لَهَا وَارِدُونَ
(Certainly you and that which you are worshipping now besides Allah, are (but) fuel for Hell! (Surely) you will enter it.) (21:98) The Quraysh said to him: `What about `Isa bin Maryam' He said:
«ذَاكَ عَبْدُاللهِ وَرَسُولُه»
(He is the servant and Messenger of Allah.) They said, `By Allah, he means that we should take him as a lord just as the Christians took `Isa son of Maryam as a lord.' Then Allah said:
مَا ضَرَبُوهُ لَكَ إِلاَّ جَدَلاَ بَلْ هُمْ قَوْمٌ خَصِمُونَ
(They quoted not the above example except for argument. Nay! But they are a quarrelsome people)."
وَقَالُواْ ءَأَالِهَتُنَا خَيْرٌ أَمْ هُوَ
(And say: "Are our gods better or is he"). Qatadah said, "They were saying, `our gods are better than him'." Qatadah said; "Ibn Mas`ud, may Allah be pleased with him, recited it (أَآلِهَتُنَا خَيْرٌ أَمْ هذَا) (Are our gods better or is this (person))" they mean Muhammad ﷺ.
مَا ضَرَبُوهُ لَكَ إِلاَّ جَدَلاَ
(They quoted not the above example except for argument.) means, for the sake of stubborn argument, for they knew that he (`Isa ) was not included in the Ayah (21:98), because that would not make sense. The words,
إِنَّكُمْ وَمَا تَعْبُدُونَ مِن دُونِ اللَّهِ حَصَبُ جَهَنَّمَ
(Certainly you and that which you are worshipping now besides Allah, are (but) fuel for Hell!) (21:98) are addressed to the Quraysh, for they used to worship idols and false gods -- they did not worship the Messiah so why should he be included in what the Ayah says What they said was only for the sake of argument; they did not really believe in it. Imam Ahmad, may Allah have mercy on him, recorded that Abu Umamah, may Allah be pleased with him, said, "The Messenger of Allah ﷺ said:
«مَا ضَلَّ قَوْمٌ بَعْدَ هُدًى كَانُوا عَلَيْهِ، إِلَّا أُوْرِثُوا الْجَدَل»
g(No people go astray after having been guided, but they resort to (futile) argument.) Then the Messenger of Allah ﷺ recited this Ayah:
مَا ضَرَبُوهُ لَكَ إِلاَّ جَدَلاَ بَلْ هُمْ قَوْمٌ خَصِمُونَ
(They quoted not the above example except for argument. Nay! But they are a quarrelsome people)." It was also recorded by At-Tirmidhi, Ibn Majah and Ibn Jarir. At-Tirmidhi said, "This Hadith is Hasan Sahih, we do not know it except from the Hadith of Hajjaj bin Dinar..."
إِنْ هُوَ إِلاَّ عَبْدٌ أَنْعَمْنَا عَلَيْهِ
(He (`Isa) was not more than a servant. We granted Our favor to him,) means, `Isa, peace be upon him; he was no more than one of the servants of Allah whom Allah blessed with prophethood and messengership.
وَجَعَلْنَـهُ مَثَلاً لِّبَنِى إِسْرَءِيلَ
(and We made him an example for the Children of Israel.) means, `a sign, proof and evidence of Our power to do whatever We will.'
وَلَوْ نَشَآءُ لَجَعَلْنَا مِنكُمْ مَّلَـئِكَةً فِى الاٌّرْضِ يَخْلُفُونَ
(And if it were Our will, We would have made angels to replace you on the earth.) As-Suddi said, "They would have taken your place on (the earth). " Ibn `Abbas, may Allah be pleased with him, and Qatadah said, "They would have succeeded one another just as you succeed one another." This view is implied by the former veiw. Mujahid said, "They would have populated the earth instead of you." Allah's saying:
وَإِنَّهُ لَعِلْمٌ لِّلسَّاعَةِ
(And he (`Isa) shall be a known sign for (the coming of) the Hour.) The correct view concerning this phrase is that it refers to his descent before the Day of Resurrection, as Allah says:
وَإِن مِّنْ أَهْلِ الْكِتَـبِ إِلاَّ لَيُؤْمِنَنَّ بِهِ قَبْلَ مَوْتِهِ
(And there is none of the People of the Scripture but must believe in him before his death) (4:159). -- meaning before the death of `Isa, peace be upon him --
وَيَوْمَ الْقِيَـمَةِ يَكُونُ عَلَيْهِمْ شَهِيداً
And on the Day of Resurrection, he will be a witness against them )4:159(. This meaning has the support from an alternate recitation of the Aya0t؛ (وَإِنَّهُ لَعَلَمٌ لِلسَّاعَةِ) (And he shall be a known sign for (the coming of) the Hour.) means, evidence that the Hour will surely come. Mujahid said:
وَإِنَّهُ لَعِلْمٌ لِّلسَّاعَةِ
(And he shall be a sign for (the coming of) the Hour.) means, sign and "One of the signs of the Hour will be the appearance of `Isa son of Maryam before the Day of Resurrection. " Something similar was also narrated from Abu Hurayrah, Ibn `Abbas, `Abu Al-`Aliyah, Abu Malik, `Ikrimah, Al-Hasan, Qatadah, Ad-Dahhak and others. Many Mutawatir Hadiths report that the Messenger of Allah ﷺ said that `Isa will descend before the Day of Resurrection as a just ruler and fair judge.
فَلاَ تَمْتَرُنَّ بِهَا
(Therefore have no doubt concerning it.) means, do not doubt that it will surely come to pass.
وَاتَّبِعُونِ
(And follow Me.) means, `in what I tell you about it.'
هَـذَا صِرَطٌ مُّسْتَقِيمٌوَلاَ يَصُدَّنَّكُمُ الشَّيْطَـنُ
(This is the straight path. And let not Shaytan hinder you.) means, from following the truth.
إِنَّهُ لَكُمْ عَدُوٌّ مُّبِينٌوَلَمَّا جَآءَ عِيسَى بِالْبَيِّنَـتِ قَالَ قَدْ جِئْتُكُم بِالْحِكْمَةِ
(Verily, he (Satan) to you is a plain enemy. And when `Isa came with (Our) clear proofs, he said: "I have come to you with Al-Hikmah..."), meaning prophethood:
وَلأُبَيِّنَ لَكُم بَعْضَ الَّذِى تَخْتَلِفُونَ فِيهِ
(and in order to make clear to you some of the (points) in which you differ.) Ibn Jarir said, "This means religious matters, not worldly matters." What he said is good.
فَاتَّقُواْ اللَّهَ
(Therefore have Taqwa of Allah) means, `with regard to what I command you to do.'
وَأَطِيعُونِ
(and obey me.) means, `in what I bring to you.'
إِنَّ اللَّهَ هُوَ رَبِّى وَرَبُّكُمْ فَاعْبُدُوهُ هَـذَا صِرَطٌ مُّسْتَقِيمٌ
(Verily, Allah! He is my Lord and your Lord. So worship Him. This is the straight path.) means, `you and I are enslaved to Him, in need of Him and we commonly share in the worship of Him Alone, associating none with Him.'
هَـذَا صِرَطٌ مُّسْتَقِيمٌ
(This is the straight path) means, `what I have brought to you is the straight path, which is the worship of the Lord, may He exalted, Alone.'
فَاخْتَلَفَ الاٌّحْزَابُ مِن بَيْنِهِمْ
(But the sects from among themselves differed. ) means, they differed and became parties and factions, some who stated that he (`Isa) was the servant and Messenger of Allah -- which is true - while others claimed that he was the son of Allah or that he himself was Allah -- glorified be Allah far above what they say. Allah says:
فَوَيْلٌ لِّلَّذِينَ ظَلَمُواْ مِنْ عَذَابِ يَوْمٍ أَلِيمٍ
(So woe to those who do wrong from the torment of a painful Day)!
The Resurrection will come suddenly, and Enmity will arise between close Friends among the Disbeliev
Allah says, `do these idolaters who disbelieve in the Messengers wait'
إِلاَّ السَّاعَةَ أَن تَأْتِيَهُمْ بَغْتَةً وَهُمْ لاَ يَشْعُرُونَ
(only for the Hour that it shall come upon them suddenly while they perceive not) means, for it is real and will inevitably come to pass, and these negligent people are unprepared for it. When it comes, it will catch them unawares, and on that Day they will feel the utmost regret when regret will not benefit them in the slightest and will not afford them any protection.
الاٌّخِلاَءُ يَوْمَئِذٍ بَعْضُهُمْ لِبَعْضٍ عَدُوٌّ إِلاَّ الْمُتَّقِينَ
(Friends on that Day will be foes one to another except those who have Taqwa.) means, every friendship that exists for a purpose other than for the sake of Allah will turn to enmity on the Day of Resurrection, except for that which is for the sake of Allah, which will last forever. This is like the statement of Ibrahim, peace be upon him, to his people:
إِنَّمَا اتَّخَذْتُمْ مِّن دُونِ اللَّهِ أَوْثَـناً مَّوَدَّةَ بَيْنِكُمْ فِى الْحَيَوةِ الدُّنْيَا ثُمَّ يَوْمَ الْقِيَـمَةِ يَكْفُرُ بَعْضُكُمْ بِبَعْضٍ وَيَلْعَنُ بَعْضُكُمْ بَعْضاً وَمَأْوَاكُمُ النَّارُ وَمَا لَكُمْ مِّن نَّـصِرِينَ
(You have taken (for worship) idols instead of Allah. The love between you is only in the life of this world, but on the Day of Resurrection, you shall disown each other, and curse each other, and your abode will be the Fire, and you shall have no helper.) (29:25)
Good News for Those with Taqwa on the Day of Resurrection, and Their entry into Paradise
يعِبَادِ لاَ خَوْفٌ عَلَيْكُمُوَلاَ أَنتُمْ تَحْزَنُونَ
(My servants! No fear shall be on you this Day, nor shall you grieve.) Then He will give them the glad tidings:
الَّذِينَ ءَامَنُواْ بِـَايَـتِنَا وَكَانُواْ مُسْلِمِينَ
((You) who believed in Our Ayat and were Muslims.) means, their hearts believed and they submitted inwardly and outwardly to the Laws of Allah. Al-Mu`tamir bin Sulayman narrated that his father said: "When the Day of Resurrection comes and the people are resurrected, there will be no one left who will not be filled with terror. Then a caller will cry out:
يعِبَادِ لاَ خَوْفٌ عَلَيْكُمُ الْيَوْمَ وَلاَ أَنتُمْ تَحْزَنُونَ
(My servants! No fear shall be on you this Day, nor shall you grieve.) So all the people will be filled with hope, but this will be followed by the words:
الَّذِينَ ءَامَنُواْ بِـَايَـتِنَا وَكَانُواْ مُسْلِمِينَ
((You) who believed in Our Ayat and were Muslims.) Then all of mankind will be filled with despair apart from the believers."
ادْخُلُواْ الْجَنَّةَ
(Enter Paradise, ) means, they will be told to enter Paradise.
أَنتُمْ وَأَزْوَجُكُمْ
(you and your wives,) means, your counterparts
تُحْبَرُونَ
(in happiness (Tuhbarun).) means, in delight and joy.
يُطَافُ عَلَيْهِمْ بِصِحَـفٍ مِّن ذَهَبٍ وَأَكْوَبٍ
(Trays of gold and cups will be passed round them;) means, fine vessels of gold containing food and drink, without spouts or handles. (وَفِيهَا مَا تَشْتَهِي الْأَنْفُسُ) (there will be) therein all that their souls could desire). Some of them recited:
مَا تَشْتَهِيهِ الاٌّنْفُسُ
(that their souls desire,)
وَتَلَذُّ الاٌّعْيُنُ
(and all that eyes could delight in) means, of good food, delightful fragrances and beautiful scenes.
وَأَنتُمْ فِيهَا
(and you will therein) means, in Paradise
خَـلِدُونَ
(abide forever) means, you will never leave it or want to exchange it. Then it will be said to them, as a reminder of the blessing and favor of Allah:
وَتِلْكَ الْجَنَّةُ الَّتِى أُورِثْتُمُوهَا بِمَا كُنتُمْ تَعْمَلُونَ
(This is the Paradise, which you have been made to inherit because of your deeds that you used to do.) means, the righteous deeds which were the cause of your being included in the mercy of Allah. For no one will be admitted to Paradise by virtue of their deeds alone; that will be by the mercy and grace of Allah. But the varying ranks and degrees of Paradise will be attained according to one's righteous deeds.
لَكُمْ فِيهَا فَـكِهَةٌ كَثِيرَةٌ
(Therein for you will be fruits in plenty,) means, of all kinds.
مِّنْهَا تَأْكُلُونَ
(of which you will eat.) means, whatever you choose and desire. When food and drink are mentioned, fruit is also mentioned to complete the picture of blessing and joy. And Allah knows best.
The Punishment of the Doomed
The description of the state of the blessed is followed by a description of the state of the doomed.
إِنَّ الْمُجْرِمِينَ فِى عَذَابِ جَهَنَّمَ خَـلِدُونَ لاَ يُفَتَّرُ عَنْهُمْ
(Verily, the criminals will be in the torment of Hell to abide therein forever. It will not be lightened for them,) meaning, not even for one moment.
وَهُمْ فِيهِ مُبْلِسُونَ
(and they will be plunged into destruction with deep regrets, sorrows and in despair therein,) means, they will despair of any goodness.
وَمَا ظَلَمْنَـهُمْ وَلَـكِن كَانُواْ هُمُ الظَّـلِمِينَ
(We wronged them not, but they were the wrongdoers.) means, by their committing wrong actions after proof had been established against them and Messengers had been sent to them, but they rejected them and rebelled, so they are to be punished accordingly. And your Lord is not at all unjust to (His) servants.
وَنَادَوْاْ يمَـلِكُ
(And they will cry: "O Malik...") who is the keeper of Hell. Al-Bukhari said, "Hajjaj bin Minhal told us, Sufyan bin `Uyaynah told us, from `Amr bin `Ata, ' from Safwan bin Ya`la that his father, may Allah be pleased with him, said, `I heard the Messenger of Allah ﷺ reciting on the Minbar:
وَنَادَوْاْ يمَـلِكُ لِيَقْضِ عَلَيْنَا رَبُّكَ
(And they will cry: "O Malik! Let your Lord make an end of us.") meaning, `let Him destroy our souls and give us some respite from our predicament.' But it will be as Allah says:
لاَ يُقْضَى عَلَيْهِمْ فَيَمُوتُواْ وَلاَ يُخَفَّفُ عَنْهُمْ مِّنْ عَذَابِهَا
(Neither will it have a complete killing effect on them so that they die nor shall its torment be lightened for them) (35:36).
وَيَتَجَنَّبُهَا الاٌّشْقَى - الَّذِى يَصْلَى النَّارَ الْكُبْرَى - ثُمَّ لاَ يَمُوتُ فِيهَا وَلاَ يَحْيَا
(But it will be avoided by the wretched, who will enter the great Fire. There he will neither die (to be in rest) nor live (a good living).) (87:11-13). When they ask to be allowed to die, Malik will answer them:
قَالَ إِنَّكُمْ مَّـكِثُونَ
He will say: Verily, you shall abide forever. meaning, you will have no way out from it and no refuge. Then the reason why they are doomed will be given, which is their stubborn resistance to the truth. Allah says:
لَقَدْ جِئْنَـكُم بِالْحَقِّ
(Indeed We have brought the truth to you, ) meaning, `We have explained it to you clearly and in detail.'
وَلَـكِنَّ أَكْثَرَكُمْ لِلْحَقِّ كَـرِهُونَ
(but most of you have a hatred for the truth.) means, `but your nature could not accept it and did not seek it; on the contrary, you followed and venerated falsehood, and you stood in the way of truth and refused it, and despised its followers.' So they will blame themselves and will feel regret at the time when regret will not be of any benefit to them. Then Allah says:
أَمْ أَبْرَمُواْ أَمْراً فَإِنَّا مُبْرِمُونَ
(Or have they plotted some plan Then We too are planning.) Mujahid said, "They wanted to plot some evil, but We are also planning." What Mujahid said is like the Ayah:
وَمَكَرُواْ مَكْراً وَمَكَرْنَا مَكْراً وَهُمْ لاَ يَشْعُرُونَ
(So they plotted a plot, and We planned a plan, while they perceived not.) (27:50). The idolators were trying their utmost to find ways of refuting the truth with falsehood, but Allah planned it so that the consequences of that would backfire on them. He said in refutation:
أَمْ يَحْسَبُونَ أَنَّا لاَ نَسْمَعُ سِرَّهُمْ وَنَجْوَهُم
(Or do they think that We hear not their secrets and their private counsel) meaning, what they say secretly and openly.
بَلَى وَرُسُلُنَا لَدَيْهِمْ يَكْتُبُونَ
(Yes (We do) and Our messengers are by them, to record.) means, `We know what they are doing, and the angels are also recording their deeds, major and minor.'
قُلْ إِن كَانَ لِلرَّحْمَـنِ وَلَدٌ فَأَنَاْ أَوَّلُ الْعَـبِدِينَ
سُبْحَـنَ رَبّ السَّمَـوتِ وَالاْرْضِ رَبّ الْعَرْشِ عَمَّا يَصِفُونَ- فَذَرْهُمْ يَخُوضُواْ وَيَلْعَبُواْ حَتَّى يُلَـقُواْ يَوْمَهُمُ الَّذِى يُوعَدُونَ- وَهُوَ الَّذِى فِى السَّمآء إِلَـهٌ وَفِى الاْرْضِ إِلَـهٌ وَهُوَ الْحَكِيمُ الْعَلِيمُ-
Allah has no Offspring Allah says:
قُلْ
(Say) -- `O Muhammad' --
إِن كَانَ لِلرَّحْمَـنِ وَلَدٌ فَأَنَاْ أَوَّلُ الْعَـبِدِينَ
(If the Most Gracious had a son, then I am the first of the worshippers.) meaning, `if this were so, then I would worship Him on that basis, because I am one of His servants; I obey all that He commands me and I am not too arrogant or proud to worship Him.' This conditional phrase does not mean that what is described could happen nor that is possible as Allah says:
لَّوْ أَرَادَ اللَّهُ أَن يَتَّخِذَ وَلَداً لاَّصْطَفَى مِمَّا يَخْلُقُ مَا يَشَآءُ سُبْحَـنَهُ هُوَ اللَّهُ الْوَحِدُ الْقَهَّارُ
(Had Allah willed to take a son, He could have chosen whom He willed out of those whom He created. But glory be to Him! He is Allah, the One, the Irresistible.) (39:4). Allah says here:
سُبْحَـنَ رَبِّ السَّمَـوَتِ وَالاٌّرْضِ رَبِّ الْعَرْشِ عَمَّا يَصِفُونَ
(Glorified is the Lord of the heavens and the earth, the Lord of the Throne! Exalted be He from all that they ascribe (to Him).) meaning, exalted and sanctified and glorified be the Creator of all things far above having any offspring, for He is Unique, One and Eternally Self-Sufficient. There is none equal to Him or like Him, and He does not have any offspring.
فَذَرْهُمْ يَخُوضُواْ
(So leave them (alone) to speak nonsense) means, in their ignorance and misguidance,
وَيَلْعَبُواْ
(and play) in their world,
حَتَّى يُلَـقُواْ يَوْمَهُمُ الَّذِى يُوعَدُونَ
(until they meet the Day of theirs which they have been promised.) which is the Day of Resurrection, i.e., then they will come to know what their end and destination will be on that Day.
The Uniqueness of the Lord
وَهُوَ الَّذِى فِى السَّمآءِ إِلَـهٌ وَفِى الاٌّرْضِ إِلَـهٌ
(It is He Who is the only God in the heaven and the only God on the earth.) means, He is the God of those who are in the heavens and the God of those who are on earth; all of them worship Him and are humbled before Him.
وَهُوَ الْحَكِيمُ الْعَلِيمُ
(And He is the All-Wise, the All-Knower.) This Ayah is like the Ayah:
وَهُوَ اللَّهُ فِى السَّمَـوَتِ وَفِى الاٌّرْضِ يَعْلَمُ سِرَّكُمْ وَجَهْرَكُمْ وَيَعْلَمُ مَا تَكْسِبُونَ
(And He is Allah in the heavens and on the earth; He knows what you conceal and what you reveal, and He knows what you earn.) (6:3) which means, He is the One who is called Allah in the heavens and on the earth.
وَتَبَارَكَ الَّذِى لَهُ مُلْكُ السَّمَـوَتِ وَالاٌّرْضِ وَمَا بَيْنَهُمَا
(And Blessed be He to Whom belongs the kingdom of the heavens and the earth, and all that is between them,) means, He is their Creator and Sovereign, the One Who is controlling them with none to resist or oppose His rule. Blessed and exalted be He far above the notion of His having a child. He is eternally free of all faults and shortcomings, because He is the Lord, the Exalted, the Almighty, the Sovereign of all things, Who is in control of all affairs.
وَعِندَهُ عِلْمُ السَّاعَةِ
(and with Whom is the knowledge of the Hour, ) means, no one knows when it will happen except Him.
وَإِلَيْهِ تُرْجَعُونَ
(and to Whom you (all) will be returned.) means, and each person will be requited for his deeds; if they are good, then he will be rewarded, and if they are bad, then he will be punished.
The Idols have no Power of Intercession
وَلاَ يَمْلِكُ الَّذِينَ يَدْعُونَ مِن دُونِهِ
(And those whom they invoke instead of Him have no power) means, the idols and false gods.
الشَّفَـعَةَ
(of intercession) means, they are not able to intercede for them.
إِلاَّ مَن شَهِدَ بِالْحَقِّ وَهُمْ يَعْلَمُونَ
(except for those who bear witness to the truth knowingly, and they know.) This means, but the one who bears witness to the truth has knowledge and insight, so his intercession with Allah will avail, by His leave.
The Idolators admit that Allah Alone is the Creator
وَلَئِن سَأَلْتَهُم مَّنْ خَلَقَهُمْ لَيَقُولُنَّ اللَّهُ فَأَنَّى يُؤْفَكُونَ
(And if you ask them who created them, they will surely say: "Allah." How then are they turned away) means, `if you ask these idolators who associate others in worship with Allah,'
مَّنْ خَلَقَهُمْ لَيَقُولُنَّ اللَّهُ
(who created them, they will surely say: "Allah.") means, they will admit that He Alone is the Creator of all things and He has no partner in that. Yet despite that they still worship others alongside Him who have nothing and are able to do nothing. This is the utmost foolishness and stupidity. Allah says:
فَأَنَّى يُؤْفَكُونَ
(How then are they turned away)
The Prophet's Complaint to Allah
وَقِيلِهِ يرَبِّ إِنَّ هَـؤُلاَءِ قَوْمٌ لاَّ يُؤْمِنُونَ
(And his saying: "O my Lord! Verily, these are a people who believe not!") means, Muhammad ﷺ said this; he complained to his Lord about his people who did not believe in him, and said, `O Lord, these people do not believe.' This is like the Ayah:
وَقَالَ الرَّسُولُ يرَبِّ إِنَّ قَوْمِى اتَّخَذُواْ هَـذَا الْقُرْءاَنَ مَهْجُوراً
(And the Messenger will say: "O my Lord! Verily, my people deserted this Qur'an.") (25:30). This is the view of Ibn Mas`ud, may Allah be pleased with him, Mujahid and Qatadah, and this is how Ibn Jarir interpreted it. Al-Bukhari said: "`Abdullah -- meaning Ibn Mas`ud, may Allah be pleased with him -- recited (Ayah 88 of Az-Zukhruf): (وَقَالَ الرَّسُولُ ياربِّ) (And the Messenger will say: "O my Lord!") Mujahid said concerning the Ayah:
وَقِيلِهِ يرَبِّ إِنَّ هَـؤُلاَءِ قَوْمٌ لاَّ يُؤْمِنُونَ
(And his saying: "O my Lord! Verily, these are a people who believe not!") "Allah is stating what Muhammad ﷺ said." Qatadah said, "These are the words of your Prophet , when he complained about his people to his Lord."
فَاصْفَحْ عَنْهُمْ
(So turn away from them, ) means, from the idolators.
وَقُلْ سَلَـمٌ
(and say Salam (peace!)) means, `do not respond to them in the same evil manner in which they address you; but try to soften their hearts and forgive them in word and deed.'
فَسَوْفَ يَعْلَمُونَ
(But they will come to know.) This is a warning from Allah for them. His punishment, which cannot be warded off, struck them, and His religion and His word was supreme. Subsequently Jihad and striving were prescribed until the people entered the religion of Allah in crowds, and Islam spread throughout the east and the west. And Allah knows best. This is the end of the Tafsir of Surat Az-Zukhruf.
O Messenger! Say to those who attribute daughters to Allah, who is exalted greatly from their statement: “If, hypothetically, Allah had a child, then I would be the first to worship that child.”
Tuhan langit dan bumi dan Tuhan Arasy tersucikan dari segala yang diomongkan orang-orang musyrik yang berupa penisbahan sekutu, istri, ataupun anak untuk-Nya.
Que le Seigneur des Cieux, de la Terre et du Trône soit élevé au-dessus de ce que profèrent ces polythéistes qui Lui attribuent une progéniture et une compagne.
Göklerin ve yerin Rabbi ve arşın Rabbi bu müşriklerin kendisine ortak eş ve çocuk nispet etmelerinden münezzehtir.
Nagpawalang-kaugnayan ang Panginoon ng mga langit at lupa at ang Panginoon ng Trono tungkol sa sinasabi ng mga tagapagtambal na ito na pag-uugnay ng katambal, asawa, at anak sa Kanya.
Quang vinh thay Thượng Đế của các tầng trời và trái đất, và Thượng Đế của Ngai Vương, Ngài vượt hẳn về những điều mà những kẻ đa thần đã qui cho Ngài là có đối tác, có bạn đồng hành, và có con cái.
The Lord of the heavens, the earth and the Throne is pure of the statements of attributing partners, wives and children of these idolaters.
Lungi il Dio dei Cieli e della Terra, il Dio del Trono, da ciò che dicono questi idolatri, attribuendogli dei soci, una compagna o un figlio!
Allah koji je Gospodar nebesa, Zemlje i Arša, daleko je od onoga što Mu ovi mušrici pripisuju, a oni Mu pripisuju ortaka, ženu i dijete.
El Señor de los cielos, la Tierra y el Trono está por encima de aquello que Le atribuyen, sean copartícipes, esposas o hijos.
-Ey Resul!- Bırak onları, kendilerine vadolunan günlerine kavuşuncaya kadar batıllarına dalsınlar ve oynaya dursunlar. O gün ise kıyamet günüdür.
Kaya iwan mo sila, O Sugo, na mag-usap hinggil sa taglay nila na kabulaanan at maglaro hanggang sa makipagkita sila sa araw nilang ipinangangako sa kanila, ang Araw ng Pagbangon.
Pa, ti ih, o Poslaniče, ostavi neka se upuštaju u zabludu i zabavljaju dok ne dožive Dan kojim im se prijeti, a to je Sudnji dan.
Mensajero, déjalos continuar en la mentira en la que están absortos y déjalos que jueguen hasta que se cumpla el día que se les ha prometido. Pronto conocerán el resultado de sus acciones y lo lamentarán.
Lasciali discutere, o Messaggero, sulle loro falsità e lascia che si divertano, finché non andranno incontro al giorno che è stato loro promesso, ovvero il Giorno della Resurrezione.
Ô Messager, laisse-les débattre de leurs faussetés et se divertir jusqu’à ce qu’ils trouvent le Jour qui leur est promis, le Jour de la Résurrection.
This statement indicates that the belief declared by the Prophet was considered by him to be the absolute Truth. His stand was not on the ground of national tradition or group prejudice but on that of sound reasoning. He was the preacher of that Faith: all facts corroborated its truth. It can be imagined from this that what is vital to the caller to the truth is consciousness of reality and not the blind following of national tradition. The vast creative system of God, which is spread out in the shape of heaven and earth, indicates that its Lord is the one and only God. The extensiveness of the system of the universe rules out the possibility of there being more than one God.
Vậy nên, Ngươi - hỡi Thiên Sứ - hãy cứ mặc họ lao vào những điều hư hỏng, cứ để họ vui chơi cho đến khi họ giáp mặt với Ngày mà họ được hứa, và đó chính là Ngày Phục Sinh.
Sebab itu, biarkanlah mereka -wahai Rasul- terus tenggelam dalam kebatilan yang mereka lakukan dan bermain-main hingga mereka mendapati hari yang dijanjikan kepada mereka, yaitu hari Kiamat.
So O Messenger! Leave them to continue in whatever falsehood they are engrossed in, and let them enjoy until they meet the day which they have been promised. They will soon know the outcome of their actions and regret it.
Và Ngài là Đấng quang vinh, Đấng xứng đáng được thờ phượng trong các tầng trời cũng như xứng đáng được thờ phượng ở dưới mặt đất. Và Ngài là Đấng Chí Minh trong việc tạo hóa, đánh giá, và quản lý. Đấng Toàn Tri biết hết mọi hoàn cảnh của đám bầy tôi của Ngài, không gì có thể che giấu được Ngài
On se istinski obožava i na nebesima i na Zemlji, On mudro stvara, određuje i upravlja svime, zna stanja Svojih robova i ništa Mu nije skriveno.
O Allah -Subhenehu ve Teâlâ- gökte hak ile ibadet edilendir ve O yerde de hak ile ibadet edilendir. O; mahlukatında yarattıklarında, takdiren de ve düzenlemesinde hikmet sahibidir. Kullarının hallerini bilendir. O hususta hiçbir şey O'na gizli kalmaz.
He (may He be glorified) is the true deity in the heavens and the true deity on earth. And He is the Wise in His creation, decree and management, and Knower of the conditions of His servants. None of them are hidden from Him.
Il est le Dieu méritant d’être adoré dans le Ciel et sur la Terre, le Sage dans ce qu’Il crée, détermine et gère, le Parfait Connaisseur des situations de Ses serviteurs puisque rien ne Lui échappe.
"Dan Dia-lah sesembahan di langit dan sesembahan di bumi dan Dia-lah Yang Mahabijaksana lagi Maha Mengetahui. Dan Mahasuci (Rabb) Yang mempunyai kerajaan langit dan bumi; dan apa yang ada di antara keduanya; dan di sisiNya-lah pengetahuan tentang Hari Kiamat dan hanya kepadaNya-lah kamu dikembali-kan. Dan sembahan-sembahan yang mereka sembah selain Allah tidak dapat memberi syafa'at; akan tetapi (orang yang dapat memberi syafa'at ialah) orang yang bersyahadat (bersaksi) yang haq (tauhid) dan mereka meyakini(nya). Dan sungguh jika kamu bertanya kepada mereka, 'Siapakah yang menciptakan mereka,' niscaya mereka menjawab, 'Allah,' maka bagaimanakah mereka dapat dipalingkan (dari menyembah Allah), dan (Allah mengetahui) ucapan Muhammad, 'Ya Rabbku, sesungguhnya mereka itu adalah kaum yang tidak beriman.' Maka berpalinglah (hai Muhammad) dari mereka dan katakanlah, 'Salam (selamat tinggal).' Kelak me-reka akan mengetahui (nasib mereka yang buruk)." (Az-Zukhruf: 84-89).
(84) Allah سبحانه وتعالى mengabarkan bahwa hanya Dia semata yang berhak dipertuhankan dan disembah di langit dan di bumi. Semua penghuni langit dan orang-orang beriman yang ada di bumi me-nyembah dan mengagungkanNya serta tunduk pada keagungan-Nya. Mereka memerlukanNya karena kesempurnaanNya,
﴾ تُسَبِّحُ لَهُ ٱلسَّمَٰوَٰتُ ٱلسَّبۡعُ وَٱلۡأَرۡضُ وَمَن فِيهِنَّۚ وَإِن مِّن شَيۡءٍ إِلَّا يُسَبِّحُ بِحَمۡدِهِۦ وَلَٰكِن لَّا تَفۡقَهُونَ تَسۡبِيحَهُمۡۚ ﴿
"Bertasbih untukNya tujuh langit dan bumi serta apa pun yang ada padanya dan tidaklah segala sesuatu melainkan bertasbih dengan memujiNya." (Al-Isra`: 44).
﴾ وَلِلَّهِۤ يَسۡجُدُۤ مَن فِي ٱلسَّمَٰوَٰتِ وَٱلۡأَرۡضِ طَوۡعٗا وَكَرۡهٗا ﴿
"Dan kepada Allah sujud semua yang ada di langit dan di bumi secara suka rela dan terpaksa." (Ar-Ra'd: 15).
Hanya Dia-lah Yang dipertuhankan dan disembah; yang di-sembah oleh seluruh makhluk secara suka rela dan terpaksa. Dan ini sebagaimana Firman Allah سبحانه وتعالى,,
﴾ وَهُوَ ٱللَّهُ فِي ٱلسَّمَٰوَٰتِ وَفِي ٱلۡأَرۡضِ ﴿
"Dan Dia-lah Allah di langit dan di bumi." (Al-An'am: 3).
Yakni, predikatnya sebagai yang disembah dan dicintai ada pada keduanya. Sedangkan Dia berada di atas ArasyNya, berbeda dengan makhlukNya, sendiri dengan keluhuran, terpuji dengan kesempurnaanNya.
﴾ وَهُوَ ٱلۡحَكِيمُ ﴿ "Dan Dia-lah Yang Mahabijaksana," Yang Mahabijak-sana terhadap apa yang diciptakan dan Yang Maha Menyempur-nakan apa yang disyariatkan. Allah سبحانه وتعالى tidak menciptakan sesuatu pun melainkan karena suatu kebijaksanaan dan tidak mensyariat-kan sesuatu melainkan untuk suatu hikmah. ﴾ ٱلۡعَلِيمُ ﴿ "Lagi Maha Mengetahui" segala sesuatu, Mengetahui yang rahasia dan tersem-bunyi, tidak ada sebesar biji atom pun yang luput dariNya, baik yang ada di alam atas maupun alam bawah, tidak pula yang lebih kecil atau lebih besar dari biji atom.
(85) ﴾ وَتَبَارَكَ ٱلَّذِي لَهُۥ مُلۡكُ ٱلسَّمَٰوَٰتِ وَٱلۡأَرۡضِ وَمَا بَيۡنَهُمَا ﴿ "Dan Mahasuci (Rabb) Yang mempunyai kerajaan langit dan bumi; dan apa yang ada di antara keduanya." ﴾ وَتَبَارَكَ ﴿ "Mahasuci," yaitu Mahatinggi dan Agung, ba-nyak kebaikanNya, luas sifat-sifatNya, agung kerajaanNya, luas ilmuNya, Maha Mengetahui segala sesuatu, hingga Dia sendiri yang mengetahui keghaiban yang tidak satu pun dari makhlukNya tahu; tidak nabi yang diutus dan tidak pula malaikat yang dekat dengan Allah. Karena itu Allah سبحانه وتعالى berfirman, ﴾ وَعِندَهُۥ عِلۡمُ ٱلسَّاعَةِ ﴿ "Dan di sisiNya-lah pengetahuan tentang Hari Kiamat." Zharf (kata kete-rangan tempat dan waktu) didahulukan untuk menunjukkan pem-batasan. Yaitu, hanya Dia yang mengetahui kapan tibanya Hari Kiamat. Di antara kesempurnaan kerajaanNya adalah Dia me-nguasai kerajaan dunia dan akhirat. Karena itu Dia berfirman, ﴾ وَإِلَيۡهِ تُرۡجَعُونَ ﴿ "Dan hanya kepadaNya-lah kamu dikembalikan," yaitu di akhirat, Allah سبحانه وتعالى akan menghukumi secara adil di antara kalian.
(86) Di antara kesempurnaan kekuasaanNya adalah, tidak ada satu pun dari makhlukNya yang berkuasa atas sesuatu pun, tidak ada seorang pun yang dapat memberi syafa'at tanpa izinNya, ﴾ وَلَا يَمۡلِكُ ٱلَّذِينَ يَدۡعُونَ مِن دُونِهِ ٱلشَّفَٰعَةَ ﴿ "dan sembahan-sembahan yang mereka sembah selain Allah tidak dapat memberi syafa'at," dengan kata lain, semua yang disembah selain Allah سبحانه وتعالى dari para nabi, malaikat, dan lainnya, tidak berkuasa atas syafa'at dan tidak bisa memberikan-nya tanpa izin dari Allah سبحانه وتعالى dan mereka pun tidak bisa memberi syafa'at kecuali bagi orang yang diridhai Allah سبحانه وتعالى. Karena itu Allah سبحانه وتعالى berfirman, ﴾ إِلَّا مَن شَهِدَ بِٱلۡحَقِّ وَهُمۡ يَعۡلَمُونَ ﴿ "Akan tetapi (orang yang dapat memberi syafa'at ialah) orang yang bersyahadat (bersaksi) dengan yang haq (tauhid) dan mereka meyakini(nya)," yakni, mengucapkan dengan lisan, mengakui dengan hati dan mengetahui apa yang dipersaksi-kan tersebut. Disyaratkan persaksiannya harus benar, yaitu bersaksi untuk Allah سبحانه وتعالى dengan keesaan, bersaksi untuk para rasul dengan kenabian dan risalah dan membenarkan apa yang mereka bawa berupa asas dan cabang Agama, hakikat dan syariat Agama. Me-reka itulah orang-orang yang akan bisa mendapatkan faidah dari syafa'at orang-orang yang memberi syafa'at dan mereka adalah orang-orang yang selamat dari siksa Allah سبحانه وتعالى serta beruntung men-dapatkan pahalaNya.
(87) Selanjutnya Allah سبحانه وتعالى berfirman, ﴾ وَلَئِن سَأَلۡتَهُم مَّنۡ خَلَقَهُمۡ لَيَقُولُنَّ ٱللَّهُۖ ﴿ "Dan sungguh jika kamu bertanya kepada mereka, 'Siapakah yang men-ciptakan mereka?' Niscaya mereka menjawab, 'Allah'." Maksudnya, jika kau bertanya pada orang-orang musyrik tentang tauhid rubu-biyah dan siapakah Pencipta itu, pasti mereka mengakui bahwa Dia-lah Allah سبحانه وتعالى, yang tidak ada sekutu bagiNya, ﴾ فَأَنَّىٰ يُؤۡفَكُونَ ﴿ "Maka bagaimanakah mereka dapat dipalingkan (dari menyembah Allah)?" Artinya, bagaimanakah mereka bisa dipalingkan dari menyembah Allah سبحانه وتعالى dan ikhlas semata karenaNya? Pengakuan mereka akan tauhid rububiyah mengharuskan mereka bertauhid uluhiyah yang merupakan dalil terbesar atas batilnya kesyirikan.
(88) ﴾ وَقِيلِهِۦ يَٰرَبِّ إِنَّ هَٰٓؤُلَآءِ قَوۡمٞ لَّا يُؤۡمِنُونَ ﴿ "Dan (Allah mengetahui) ucapan Muhammad, 'Ya Rabbku, sesungguhnya mereka itu adalah kaum yang tidak beriman'." Kalimat ini ma'thuf kepada Firman Allah سبحانه وتعالى, ﴾ وَعِندَهُۥ عِلۡمُ ٱلسَّاعَةِ ﴿ "Dan di sisiNya pengetahuan Hari Kiamat," yaitu, dan di sisiNya-lah pengetahuan tentang apa yang Muhammad a ucapkan seraya mengeluh pada Rabbnya akan kedustaan kaumya karena merasa sedih atas hal itu serta menyesali ketidakberimanan mereka. Allah سبحانه وتعالى mengetahui kondisi ini dan Mahakuasa untuk menyegerakan siksaan untuk mereka, tapi Allah سبحانه وتعالى Mahasabar yang menangguhkan para hamba, karena Allah سبحانه وتعالى mengetahui bahwa mereka akan bertaubat dan kembali (kepadaNya).
(89) Karena itu Allah سبحانه وتعالى berfirman, ﴾ فَٱصۡفَحۡ عَنۡهُمۡ وَقُلۡ سَلَٰمٞۚ ﴿ "Maka berpalinglah (hai Muhammad) dari mereka dan katakanlah, 'Salam (sela-mat tinggal)'," yakni, berpalinglah dari gangguan mereka, baik gang-guan lisan maupun tindakan, serta maafkan mereka, jangan kau sahuti mereka kecuali dengan ucapan salam yang biasa diucapkan oleh orang-orang berakal dan memiliki mata hati untuk orang-orang bodoh, sebagaimana yang difirmankan Allah سبحانه وتعالى tentang hamba-hambaNya yang shalih, ﴾ وَإِذَا خَاطَبَهُمُ ٱلۡجَٰهِلُونَ ﴿ "Dan apabila orang-orang jahil menyapa mereka," yakni, sesuai dengan ucapan kebodohan mereka, ﴾ قَالُواْ سَلَٰمٗا ﴿ "mereka mengucapkan kata-kata (yang mengandung) keselamatan." Rasulullah a melaksanakan perintah Rabbnya dan menghadapi gangguan dari kaumnya dan orang lain dengan memaafkan dan berpaling. Dia hanya menghadapinya dengan kebaikan dan tutur kata yang baik. Semoga kesejahteraan serta keselamatan Allah سبحانه وتعالى senantiasa terlimpah pada orang yang dikhususkan oleh Allah سبحانه وتعالى dengan akhlak yang agung, dengan akhlak itu Rasulullah a menjadi makhluk utama penghuni langit dan bumi. Dengan akhlak itu beliau terangkat tinggi melebihi bintang. Dan Firman Allah سبحانه وتعالى, ﴾ فَسَوۡفَ يَعۡلَمُونَ ﴿ "Kelak mereka akan me-ngetahui (nasib mereka yang buruk)," yakni akibat dosa dan kejahatan mereka.
Selesai Tafsir Surat az-Zukhruf. Segala puji dan karunia hanya bagi Allah سبحانه وتعالى semata.
E, gloria Sua, è Colui che viene realmente adorato nei Cieli e Colui che viene realmente adorato in Terra, ed Egli è il Saggio nella Sua creazione, Provvidenza e Amministrazione, Sapiente riguardo le questioni dei Suoi sudditi, nulla di tutto ciò Gli è nascosto.
Al-lah es la única y verdadera deidad en los cielos y en la Tierra. Él es el Sabio en Su creación, decreto y dirección, y conocedor de las condiciones de Sus siervos. Nada se esconde de Él.
Siya – kaluwalhatian sa Kanya – ay ang sinasamba sa langit ayon sa karapatan at Siya ay ang sinasamba sa lupa ayon sa karapatan. Siya ay ang Marunong sa paglikha Niya, pagtatakda Niya, at pangangasiwa Niya; ang Maalam sa mga kalagayan ng mga lingkod Niya: walang nakakukubli sa Kanya mula sa mga iyon na anuman.
84- Gökte ilâh olan da yerde de ilâh olan da O’dur. O, Hakîmdir, Alimdir.
85- Göklerin, yerin ve ikisi arasında bulunanların hükümranlığı yalnız kendisine ait olan (Allah) ne yücedir! Kıyametin bilgisi de yalnız O’nun yanındadır ve yalnız O’na döndürüleceksiniz.
86- Onların Allah'ın dışında yalvardıklarının şefaat etme hakları yoktur. Ancak hakka bilerek şahitlik edenler hariç.
87- Andolsun onlara kendilerini kimin yarattığını sorsan kesinlikle:“Allah” derler. O halde nasıl (O’na ibadetten) çevriliyorlar?
88- O (Peygamber’in): “Ey Rabbim! Bunlar, iman etmeyen bir toplumdur.” dediğini de (Alah bilir).
89- Artık sen de onlardan yüz çevir ve: “Selâm” de. Zira onlar, yakında bilecekler.
84. Yüce Allah, göklerde de yerde de yegane mabud ve ilâh olduğunu haber vermektedir. Bütün semavattakiler ile yeryüzündeki mü’minler, O’na ibadet ederler, O’nu tazim ederler, O’nun celali önünde saygı ile boyun eğerler ve O’nun kemaline muhtaç olduklarını bilirler.“Yedi gök, yer ve bunların içinde bulunanlar, O’nu tesbih ederler. O’nu hamd ile tesbih etmeyen hiçbir şey yoktur. Fakat siz onların tesbihlerini anlamazsınız.”(el-İsrâ, 17/44); “Göklerde ve yerde bulunanların kendileri de gölgeleri de ister istemez sabah akşam Allah’a secde ederler.”(er-Ra’d, 13/15)
O halde Yüce Allah, bütün mahlukatın kendi irade ve tercihleri ile isteyerek de istemeyerek de ilâh edinip boyun büktükleri yegane mabuddur.
Bu buyruk, Yüce Allah’ın:“Göklerde de yerde de Allah O’dur.”(el-En’âm, 6/3)buyruğuna benzemektedir. Yani her ikisinde de ulûhiyet ve muhabbet hakkı O’nundır. Kendisi ise Arşının üzerinde, mahlukatından ayrı, celali ile tek, kemali ile de şanı yüce ve üstündür.“O Hakîmdir” yarattıklarını ve şeriatini muhkem ve sağlam kılmıştır. Her şeyi bir hikmet için yaratmış, her hükmü bir hikmet için koymuştur. Onun kaderi, şer’î ve (amellere kendisiyle karşılık vereceği) cezaî hükümleri hep hikmetlidir.
“Alimdir.” her şeyi bilir. Gizliyi de gizlinin gizlisini de bilir. Ulvi âlemde olsun, süfli âlemde olsun, bütün kâinatta zerre ağırlığı kadar bir şey ne kadar küçük olursa olsun O’na gizli kalmaz.
85. “Göklerin, yerin ve ikisi arasında bulunanların hükümranlığı yalnız kendisine ait olan (Allah) ne yücedir!” Ne kadar yüce, ne kadar azametli, hayırları ne kadar çok, sıfatları ne kadar geniş, mülkü ne kadar azametlidir!
Bundan dolayı Yüce Allah, hükümranlığının gökleri, yeri ve ikisinin arasındakileri kapsayan çok geniş bir hükümranlık olduğunu, ilminin de çok geniş olduğunu ve her şeyi bildiğini söz konusu etmektedir. Öyle ki, gaybı bilen yalnız O’dur. Bu gayba hiç kimse; ne mürsel bir peygamber, ne de mukarreb bir melek muttali olamaz. Bundan dolayı şöyle buyurmaktadır:“Kıyametin bilgisi de yalnız O’nun yanındadır.” Yani kıyametin kopacağı vaktin ne zaman geleceğini, O’ndan başka hiç kimse bilemez.
Hükümranlığının kemalinin ve genişliğinin bir tecellisi de O’nun dünya ve âhiretin mutlak maliki oluşudur. Bundan dolayı Yüce Allah, şöyle buyurmaktadır:“Ve yalnız O’na döndürüleceksiniz.” Yani âhirette O’na döndürüleceksiniz ve O da aranızda adaletli hükmü ile hüküm verecektir.
Yarattıklarından hiçbir kimsenin hiçbir şeye malik olamaması, hiçbir kimsenin O izin vermeksizin nezdinde şefaate kalkışamaması da Yüce Allah’ın mutlak hükümranlığının bir gereğidir. O nedenle şöyle buyurmaktadır:
86. “Onların Allah'ın dışında yalvardıklarının şefaat etme hakları yoktur.” Yani ister peygamberler, ister melekler olsun, ister başkaları olsun, Allah’tan başka kendisine dua/ibadet edilen hiçbir kimse, Allah’ın izni ile olmadıkça şefaat imkânını bulamaz. Şefaat edeceklerinde de ancak Allah’ın razı olacakları kimselere şefaat edebileceklerdir. Bundan dolayı Yüce Allah burada:“Ancak hakka bilerek şahitlik edenler hariç” buyurmaktadır.
Yani ancak dili ile söyleyip kalbi ile tasdik eden ve neye şahitlik ettiğini de bilen kimseler şefaatte bulunabilir. Onun hakka şahit olması şart koşulmuştur. Bu ise Yüce Allah’ın vahdâniyetine, rasûllerinin nübüvvet ve risaletine, getirdikleri dinin esasları ile ahkamı ile hakikatleri ile şer’îati ile hepsinin doğru olduğuna şahitlik etmektir. İşte şefaatçilerin şefaatinden istifade edecekler bunlardır. Allah’ın cezalandırmasından kurtulup O’nun mükâfatına nail olacaklar bunlardır. Daha sonra Yüce Allah şöyle buyurmaktadır:
87. Yani sen müşriklere rububiyet tevhidini ve yaratıcının kim olduğunu soracak olursan, hiç şüphesiz Allah’ın bu konuda tek ve ortaksız olduğunu itiraf edeceklerdir. “O halde nasıl çevriliyorlar?” Peki nasıl olur da Allah’a ibadet etmekten ve yalnızca O’na ihlâsla yönelmekten başka tarafa dönüyorlar? Onların rubûbiyet tevhidini kabul etmeleri, ulûhiyet tevhidini de kabul etmelerini gerektirir. Zira rubûbiyet tevhidi, şirkin bâtıl oluşunun en büyük delillerindendir.
88. Bu buyruk daha önce geçen:“Kıyametin bilgisi de yalnız O’nun yanındadır” buyruğuna atfedilmiştir. Yani Yüce Allah, Rasûlünün, kavminin yalanlayışına üzülerek, onların iman etmeyişlerinden dolayı acı çekerek söylediği “Ya Rabbi!…” sözünü de bilir. Yüce Allah, onun bu halini bilmektedir ve onları derhal cezalandırmaya da kadirdir. Ancak Yüce Allah, Halîmdir; kullara mühlet verir ve belki tevbe edip dönerler diye onlara süre tanır. Bundan dolayı da şöyle buyurmaktadır:
89. Onların sana ulaşan sözlü ve fiilî eziyetlerini bağışla ve onları affet. Senden onlara akıllı ve basiret sahibi kimselerin cahillere verdiği karşılık olan “Selâm”dan başka bir şey sadır olmasın.
Nitekim Yüce Allah, salih kulları hakkında şöyle buyurmaktadır: “Cahiller onlara” cahilliklerinin gerektirdiği bir şekilde “hitap ettiklerinde onlar: Selâm, der geçerler.”(el-Furkan, 25/63)Peygamber sallallahu aleyhi ve sellem, Rabbinin emrine uyarak kavminden ve diğerlerinden görmüş olduğu eziyetleri affedip bağışlamıştır. Onlara iyilik yapmaktan ve güzel sözler söylemekten başka şekilde karşılık vermemiştir.
Allah’ın salât ve selâmları, kendisine özel olarak pek büyük bir ahlâk ihsan ettiği ve böylelikle göklerde ve yerde bulunan herkese üstün kıldığı, gökteki en yüksek yıldızlardan bile daha yükseğe çıkardığı Rasûlüne olsun.“Zira onlar yakında” günahlarının ve suçlarının âkıbetini “bilecekler.”
Zuhruf Sûresi’nin tefsiri burada sona ermektedir. Yüce Allah’a hamd-u senâlar olsun. Minnet duygularımız yalnız O’nadır.
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Dialah -Subḥānahu- yang berhak disembah di langit dan yang berhak disembah di bumi. Dia Mahabijaksana dalam penciptaan-Nya, takdir-Nya, dan aturan-Nya, lagi Maha Mengetahui segala ihwal hamba-hamba-Nya, tidak ada sedikit pun dari ihwal mereka yang tersembunyi dari-Nya.
Allah’s goodness and blessings continue to increase - (may He be glorified). To Him alone belongs the kingdom of the heavens and the earth and whatever lies between them. And with Him alone is the knowledge of the Hour in which the Day of Judgement will occur; no one else knows it. And to Him alone will you all return in the afterlife for accountability and requital.
Allahova dobra i Njegov berićet su ogromni, On je Onaj čija je vlast na nebesima i na Zemlji, i između njih, On jedini zna kada će Smak svijeta biti i Njemu ćete se svi vratiti kako bi račun polagali i kako bi vas nagradio ili kaznio!
Kebaikan dan berkah Allah -Subḥānahu- semakin terus bertambah, hanya Dia zat yang memiliki kerajaan langit, kerajaan bumi dan yang ada di antara keduanya dan hanya Dia yang mengetahui tentang saat terjadinya hari Kiamat, tidak ada selain-Nya yang mengetahuinya serta hanya kepada-Nya kalian akan kembali di akhirat untuk perhitungan amal dan pemberian balasannya.
Và Allah tăng thêm điều tốt đẹp và hồng phúc thật vinh quang thay Ngài!, Ngài là Đấng duy nhất, nắm quyền cai trị các tầng trời và trái đất cũng như Ngài nắm quyền cai trị vạn vật nằm giữa các tầng trời và đất, và chỉ duy nhất Ngài biết rõ Giờ Tận Thế sẽ được dựng lên khi nào vào Ngày Phục Sinh, không ai biết điều đó ngoài Ngài cả. Và tất cả các ngươi sẽ trở về với Ngài vào Ngày Sau để được xét xử và thưởng phạt.
Que le bien et la bénédiction d’Allah s’accroissent, Celui qui possède à Lui Seul les Cieux, la Terre et ce qui se trouve entre les deux. Lui Seul détient la connaissance de quand aura lieu le Jour de la Résurrection et personne d’autre que Lui n’en a connaissance. C’est à Lui Seul que vous retournerez dans l’au-delà afin de rendre des comptes et d’être rétribués.
Heaven and earth are continuously at work in perfect harmony. Perfect unity of wisdom and unity of knowledge are found in them. This proves that there is only one God Who is alone running the systems of both heaven and earth. The universe introduces us to God’s unlimited power and at the same time His unlimited mercy. These facts call for man to fear God most of all, and at the same time, entertain the greatest hopes of Him. Those who prove to have this consciousness and this character in this world are the only individuals upon whom—when they reach God—He will shower His infinite Mercy.
La bondad y las bendiciones de Al-lah continúan aumentando eternamente. Solo a Él pertenece el reino de los cielos y la Tierra y todo lo que se encuentra entre ambos. Solo Él tiene el conocimiento de cuándo será la Hora del Día del Juicio Final, nadie más lo sabe. Solo ante Él resucitarán todos en la otra vida para la rendición de cuentas y la retribución.
E il bene di Allāh e la Sua benedizione, gloria Sua, si sono espansi. Egli è il Solo Detentore del Regno dei Cieli e della Terra e di ciò che vi è tra di essi e l'Unico Sapiente dell'Ora, la quale giungerà, nel Giorno della Resurrezione, e che nessun altro conosce, all'infuori di Lui. A Lui solo tornerete, nell'Aldilà, per il Rendiconto e la Retribuzione.
Nagkadagdagan ang kabutihan ni Allāh at ang pagpapala Niya – kaluwalhatian sa Kanya – na ukol sa Kanya lamang ang paghahari sa mga langit, ang paghahari sa lupa, at ang paghahari sa anumang nasa pagitan ng mga ito. Nasa Kanya lamang ang kaalaman sa Huling Sandali kung kailan sasapit ang Pagbangon, na walang nakaaalam dito na iba pa sa Kanya. Tungo sa Kanya lamang pababalikin kayo sa Kabilang-buhay para sa pagtutuos at pagganti.
Her noksanlıktan münezzeh olan Yüce Allah'ın hayırları ve bereketleri sınırsız bir şekilde çoğalıp, artmıştır. Göklerin, yerin ve ikisinin arasında bulunanların hepsinin mülkü yalnız O'nundur. Kıyamet saatin ilmi yalnız O'ndadır ve O'ndan da başkası da bilemez. Ahirette hesap ve karşılık için yalnız O'na döndürüleceksiniz.
Ceux que les polythéistes adorent en dehors d’Allah n’ont pas le pouvoir d’intercéder auprès d’Allah, excepté ceux qui attestent en connaissance de cause qu’il n’existe pas de divinité hormis Allah, à l’image de Jésus, Ezras (‘Uzayr) et les anges.
Coloro che vengono adorati dagli idolatri, all'infuori di Allāh, non hanno il potere di intercedere, tranne chi afferma che non vi è divinità all'infuori di Allāh e che è consapevole di ciò che afferma, come ‘Īsāعيسى, 'Uzairعزير e gli Angeliوالملائكة.
Those deities that the idolaters worship instead of Allah are not able to intercede in front of Allah, except those that testify that there is none worthy of worship except Allah whilst understanding their testimony, i.e. Jesus, Ezra and the angels.
Aquellas deidades que los idólatras adoran en lugar de Al-lah no pueden interceder ante Él, excepto aquellos que testifican que no hay nadie digno de adoración que no sea Al-lah, y tenga conocimiento de aquello sobre lo que va a interceder, como es el caso de Jesús, Ezra y los ángeles.
Oni koje mušrici, pored Njega, mole – neće se moći za druge zauzimati kod Allaha; moći će samo oni koji Istinu priznaju, a ta istina su riječi la ilahe illellah, oni koji znaju, poput Isaa, Uzejra i meleka.
Hindi nakapagdudulot ang mga sinasamba ng mga tagapagtambal bukod pa kay Allāh ng pamamagitan sa piling ni Allāh maliban sa mga sumaksi na walang Diyos kundi si Allāh samantalang siya ay nakaaalam sa sinaksihan niya, tulad ni Jesus, ni Ezra, at ng mga anghel.
Và những kẻ mà những tên đa thần thờ phượng ngoài Allah không có quyền can thiệp giúp đỡ ở nơi Allah, ngoại trừ người nào xác nhận không có Thượng Đế nào đích thực ngoài Allah, và y biết rõ những gì y xác nhận, như: Ysa, 'Uzair, và các Thiên Thần.
Müşriklerin Allah'tan başka ibadet ettikleri ilahları Allah katında şefaat edemezler. Ancak İsa, Uzeyir ve melekler gibi bilerek Allah'tan başka hak bir ilahın olmadığına şahitlik müstesnadır.
Para sesembahan yang disembah oleh orang-orang musyrik selain Allah tidak bisa memberi syafaat di sisi Allah, kecuali orang yang bersaksi bahwa tidak ada tuhan yang berhak disembah selain Allah dan dia mengerti apa yang dipersaksikannya, seperti Isa, 'Uzair, dan para malaikat.
Se chiedo loro chi li ha creati, diranno: "Allāh ci ha creati". Come potete sviarvi dalla Sua adorazione dopo aver riconosciuto ciò?!
Và nếu Ngươi hỏi họ: Ai đã tạo hóa ra họ? thì chắc chắn họ sẽ đáp: Allah đã tạo hóa chúng tôi. Thế sao họ lại lánh xa việc thờ phượng Ngài sau khi đã công nhận điều đó ?!
Y si les preguntas: “¿Quién los creó?” Ellos de seguro dirían: “Al-lah nos creó”, entonces ¿cómo pueden adorar a otros si Lo reconocen?
Si tu demandais à ces gens qui les a créés, ils répondraient: C’est Allah. Comment se détournent-ils donc de l’adoration d’Allah après cet aveu.
Jika engkau bertanya kepada mereka, "Siapa yang menciptakan mereka?" niscaya mereka menjawab, “Kami diciptakan oleh Allah.” Lantas bagaimana mereka berpaling dari ibadah kepada Allah setelah mereka mengakui hal itu?!
A ako ih zapitaš ko ih je stvorio, sigurno će reći: “Allah nas je stvorio!” Pa kuda se, onda, odmeću i kako nakon ove spoznaje mogu da se okrenu od obožavanja samo Allaha?!
Onlara: "Kendilerini kim yarattı?" diye soracak olsan, muhakkak ki şöyle derler: "Bizi Allah yarattı." Bu itiraftan sonra nasıl olur da yalnızca Allah'a ibadet etmekten döndürülüyorlar?
And if you ask them, “Who created you?” they would definitely say, “Allah created us”, so how can they then turn away from His worship after this acknowledgement?
Talagang kung nagtanong ka sa kanila kung sino ang lumikha sa kanila ay talagang magsasabi nga sila: "Lumikha sa amin si Allāh." Kaya papaanong nalilihis sila sa pagsamba sa Kanya matapos ng pag-aming ito?
Her noksanlıktan münezzeh olan Allah, kavminin resulünü yalanlamalarından dolayı; "Ya Rabbi! Şüphesiz bunlar, beni onlara gönderdiğin hakka iman etmeyen bir kavimdir." diye şikayet etmesini biliyor.
وَقِيلِهِ يَا رَبِّ إِنَّ هَـٰؤُلَاءِ قَوْمٌ لَّا يُؤْمِنُونَ (And [ Allah has the knowledge ] of His prophet's saying, "0 my Lord, these are a people who do not believe." 43:88) The point made by this sentence is that there are very serious reasons for Allah's wrath descending upon these infidels. On the one hand, there are their severe crimes themselves, and on the other when the Messenger ﷺ ، who has been sent as a "blessing for the world" and "interceder for the sinners", himself complains against them and says that these people do not believe, despite repeated good counsels given to them, it indicates that they must have agonized the Holy Prophet ﷺ to an extreme extent, otherwise "the blessing for the worlds" would not have made such a plaint merely on an ordinary hurt.
It should be noted that the present verse has been construed in different ways. The above translation is based on the construction adopted by Maulana Ashraf ` Ali Thanawi (رح) . Various other constructions are given in Ruh-ul-Ma` ani.
Al-lah tiene conocimiento de la pena y queja de Su Enviado al ser rechazado, y su lamento con respecto a ellos: “¡Señor mío! En verdad, este es un pueblo que no cree en el mensaje con el que me enviaste”.
Allah zna za Poslanikovo žaljenja zbog toga što ga njegov narod poriče, a u tom žaljenju stoji: O Gospodaru, doista ovaj narod ne vjeruje u ono s čime si me njima poslao.
With Allah (may He be glorified) is the knowledge of the complaint of His Messenger when they rejected him, and his statement regarding them: “O my Lord! Indeed, these people are a nation that does not believe in what you sent me to take to them.”
Nasa Kanya – kaluwalhatian sa Kanya – ang kaalaman sa hinaing ng Sugo Niya na pagpapasinungaling ng mga kababayan niya. Ang sabi niya hinggil doon: "O Panginoon ko, tunay na ang mga ito ay mga taong hindi sumasampalataya sa ipinasugo Mo sa akin sa kanila."
Và ở nơi Allah vinh quang, Ngài biết rõ lời than vãn của Thiên Sứ của Ngài về việc cộng đồng của Người phủ nhận Người mà nói: Lạy Thượng Đế của Bề Tôi! Quả thật, đám dân làng này đã không tin tưởng vào những gì Bề Tôi gởi đến họ.
Allah a connaissance de la plainte du Prophète suite au démenti qu’il subissait de son peuple, comme lorsqu’il Lui dit: Ô Seigneur, ces gens ne croient pas en ce en quoi que Tu m’as envoyé leur transmettre.
Ed Egli era Consapevole che il Suo Messaggero si lamentasse presso di Lui del fatto che il suo popolo lo avesse rinnegato, e che dicesse: "O Dio mio, in verità questa gente non crede a ciò che mi hai incaricato di comunicare loro".
Dia -Subḥānahu- mempunyai pengetahuan tentang keluhan rasul-Nya terhadap pendustaan kaumnya dan ucapannya dalam berkeluh kesah, “Wahai Tuhanku! Sesungguhnya mereka adalah kaum yang tidak beriman kepada risalah yang Engkau mengutusku untuk menyampaikannya kepada mereka.”
Vậy Ngươi hãy lánh xa họ, và hãy nói với họ những gì giúp họ đẩy lùi cái xấu - và điều đó đã có trong Makkah - rồi họ sẽ biết những hình phạt giành cho họ.
Kaya umayaw ka sa kanila at magsabi ka sa kanila ng magtutulak sa kasamaan nila – ito noon ay sa Makkah – sapagkat malalaman nila ang daranasin nila na parusa.
So ignore them, and say to them whatever repels their evil - this was in Makkah - they will soon realise what punishment they will face.
Oleh sebab itu, berpalinglah dari mereka dan katakan kepada mereka sesuatu sebagai balasan atas kejahatan mereka -kejadian ini terjadi di Makkah- niscaya mereka akan mengetahui siksa yang akan mereka temui.
Okreni se od njih i kaži im ono pomoću čega ćeš otkloniti njihovo zlo. Ovo je bilo u Mekki. A znat će oni koja ih kazna čeka.
In the Hereafter, on the Day of Judgement, human beings will stand in the divine court to be judged. Some will have accepted and supported the divine message conveyed to them, while others, having rejected it, will have stood in opposition to it. Whatever their condition, and knowing full well that God is omniscient, they will ask their erstwhile contemporaries to bear witness in their favour. All to no avail. The prophets and the preachers, on the other hand will be there—just as if in a court of law—to bear witness to matters of which they have first-hand knowledge, having personally observed and experienced them. It will not be their role to intercede for or condemn their fellow men. They will simply be required to present the facts. On the Day of Judgement, nobody will have any power to recommend or intervene on behalf of any guilty person in order to change the Divine Judgement which had to be made on the basis of the facts. God is too High and Great for anybody to venture to do this before Him. The task relating to the call for the Truth consists purely of giving advice and guidance. Even at the last stage, when the preacher is convinced that his hearers are going to reject his words outright, he prays to God for the people. Tolerating their torture, he remains their well-wisher.
E gli disse: "Ignorali e di' loro qualcosa per evitare che ti facciano del male – e questo avvenne nella Mekkah مكّة – e sapranno a quale punizione andranno incontro.
Pero ignóralos y diles lo que sea necesario para apartar sus perjuicios sin caer en ofensas, pronto se darán cuenta del castigo que enfrentarán.
Eloigne-toi donc d’eux et parle-leur de manière à te prémunir de leur mal – ceci eut lieu à la Mecque – car ils sauront bientôt quel sera leur châtiment.
وَقُلْ سَلَامٌ (and say, Salam [ good-bye ]. Then soon they will come to know---43:89). At the end of the Surah, the same advice has been given to the Holy Prophet t that is always given to every preacher of truth. The gist of the advice is that one may reply to the arguments and doubts of the opponents, but when they start talking ignorantly, foolishly or are involved in hurling abuses, then instead of replying in their language, one should keep quiet. And the instruction to say Salam does not mean that 'Assalamu ` alaikum" is to be said to them, because this salutation is not permissible for any non-Muslim; rather it is an idiomatic expression for parting of ways. As such, the view of those who deduce from this verse that saying "Assalamu 'alaikum" to non-Muslims is permissible does not carry much weight. (Ruh-ul-Ma’ ani).
Alhamdulillah
The Commentary on
SUrah Az-Zukhruf (The Gold)
Ends here
Şimdilik sen onlardan yüz çevir ve onlara şerlerini defedecek bir şey söyle. -Bu durum Mekke'de idi- Yakında karşılaşacakları cezayı bilecekler.