Which was revealed in Makkah
In Musnad Al-Bazzar, it is recorded from Abu At-Tufayl `Amir bin Wathilah from Zayd bin Harithah that the Messenger of Allah ﷺ said to Ibn Sayyad:
«إِنِّي قَدْ خَبَأْتُ خَبْأً فَمَا هُوَ؟»
(I am concealing something, what is it) And the Messenger of Allah ﷺ was concealing Surat Ad-Dukhan from him. He (Ibn Sayyad) said: "It is Ad-Dukh." The Messenger of Allah ﷺ said,
«اخْسَأْ مَا شَاءَ اللهُ (كَانَ)»
(Be off with you! Whatever Allah wills happens.)
بِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِ
In the Name of Allah, the Most Gracious, the Most Merciful.
The Qur'an was revealed on Laylatul-Qadr
Allah tells us that He revealed the Magnificent Qur'an on a blessed night, Laylatul-Qadr (the Night of Decree), as He says elsewhere:
إِنَّا أَنزَلْنَـهُ فِى لَيْلَةِ الْقَدْرِ
(Verily, We have sent it down in the Night of Al-Qadr) (97:1). This was in the month of Ramadan, as Allah tells us:
شَهْرُ رَمَضَانَ الَّذِى أُنزِلَ فِيهِ الْقُرْآنُ
(The month of Ramadan in which was revealed the Qur'an) (2:185). We have already quoted the relevant Hadiths in (the Tafsir of) Surat Al-Baqarah, and there is no need to repeat them here.
إِنَّا كُنَّا مُنذِرِينَ
(Verily, We are ever warning.) means, telling them what is good for them and what is harmful for them, according to Shari`ah, so that the proof of Allah may be established against His servants.
فِيهَا يُفْرَقُ كُلُّ أَمْرٍ حَكِيمٍ
(Therein (that night) is decreed every matter, Hakim.) means, on Laylatul-Qadr, the decrees are transferred from Al-Lawh Al-Mahfuz to the (angelic) scribes who write down the decrees of the (coming) year including life span, provision, and what will happen until the end of the year. This was narrated from Ibn `Umar, Mujahid, Abu Malik, Ad-Dahhak and others among the Salaf.
حَكِيمٌ
(Hakim) means decided or confirmed, which cannot be changed or altered. Allah says:
أَمْراً مِّنْ عِنْدِنَآ
(As a command from Us.) meaning, everything that happens and is decreed by Allah and the revelation that He sends down -- it all happens by His command, by His leave and with His knowledge.
إِنَّا كُنَّا مُرْسِلِينَ
(Verily, We are ever sending,) means, to mankind, sending Messenger who will recite to them the clear signs of Allah. The need for this was urgent.
رَحْمَةً مِّن رَّبِّكَ إِنَّهُ هُوَ السَّمِيعُ الْعَلِيمُ رَّبُّ السَّمَـوَتِ وَالاٌّرْضِ وَمَا بَيْنَهُمَا
((As) a mercy from your Lord. Verily, He is the All-Hearer, the All-Knower. The Lord of the heavens and the earth and all that is between them,) means, the One Who sent down the Qur'an is the Lord, Creator and Sovereign of the heavens and the earth and everything in between them.
إِن كُنتُمْ مُّوقِنِينَ
(if you (but) have a faith with certainty.) Then Allah says:
لاَ إِلَـهَ إِلاَّ هُوَ يُحْىِ وَيُمِيتُ رَبُّكُمْ وَرَبُّ ءَابَآئِكُمُ الاٌّوَّلِينَ
(La ilaha illa Huwa. He gives life and causes death -- your Lord and the Lord of your forefathers.) This is like the Ayah:
قُلْ يَأَيُّهَا النَّاسُ إِنِّى رَسُولُ اللَّهِ إِلَيْكُمْ جَمِيعًا الَّذِى لَهُ مُلْكُ السَّمَـوَتِ وَالاٌّرْضِ لا إِلَـهَ إِلاَّ هُوَ يُحْىِ وَيُمِيتُ
(Say: "O mankind! Verily, I am sent to you all as the Messenger of Allah -- to Whom belongs the dominion of the heavens and the earth. La ilaha illa Huwa. He gives life and causes death...) (7:158)
Ḥā. Mīm. Nauna na ang pagtatalakay sa mga kapareho ng mga ito sa simula ng Kabanatang Al-Baqarah.
Ħâ, Mîm: Il a déjà été question de telles lettres séparées au début de Sourate Al-Baqarah.
1- Hâ, Mîm.
2- Apaçık/açıklayıcı Kitaba yemin olsun ki,
3- Biz, onu mübarek bir gecede indirdik. Şüphesiz Biz, (insanları) uyarırız.
4- O gecede hikmetli/kesinleşmiş her bir iş, ayrılıp hükme bağlanır;
5- Tarafımızdan bir emir ile. Şüphesiz Biz rasul/elçi göndeririz.
6- Rabbinden bir rahmet olarak. Gerçekten O, her şeyi işitendir, bilendir.
7- O, göklerin, yerin ve ikisi arasındakilerin Rabbidir; kesin olarak inanıyor iseniz.
8- O’ndan başka hiçbir (hak) ilâh yoktur. O, hayat verir ve öldürür. Sizin de Rabbinizdir, geçmiş atalarınızın da Rabbidir.
9- Ne var ki onlar, şüphe içinde oyalanmaktadırlar.
10- O halde sen, göğün aşikar bir duman getireceği günü gözle.
11- O (duman) insanları bürüyecektir. “Bu, can yakıcı bir azaptır.”
12- “Rabbimiz! Bu azabı üzerimizden kaldır. Çünkü biz iman edeceğiz.”(derler.)
13- Ama nerde onlarda düşünüp öğüt almak?! Halbuki onlara açıklayıcı bir peygamber de gelmiştir.
14- Sonra yine ondan yüz çevirdiler ve:“O, kendisine bir şeyler öğretilmiş bir delidir” dediler.
15- Biz, o azabı bir süre kaldıracağız; ama şüphesiz siz yine (eski halinize) döneceksiniz.
16- En büyük azapla yakalayacağımız gün, hiç şüphe yok ki Biz, (onlardan) intikam alacağız.
(Mekke’de inmiştir. 59 âyettir)
Rahmân ve Rahîm Allah’ın adı ile.
1-3. Yüce Allah, Kur’ân ile yine Kur’ân’a yemin etmektedir. O, açıklanması gerekli olan her bir şeyi açıklayan Kitaba yemin ederek onu “mübarek bir gecede” yani hayır ve bereketi pek çok ve bin aydan daha hayırlı olan Kadir gecesinde indirdiğini açıklamaktadır.
O, en faziletli buyruklarını, gün ve gecelerin en faziletlisinde, insanların en faziletlisine, üstün Arap dili ile indirmiştir. Buna sebep de cehaletin dört bir yanlarını kuşattığı, bedbahtlığın baskın hale gelmiş olduğu bir kavmi uyarmak, böylece onların onun nuru ile aydınlanmalarını, hidâyeti ile yararlanmalarını ve arkasından gitmelerini sağlamak, bu şekilde davrandıkları takdirde de dünya ve âhiret hayırlarını elde edeceklerini bildirmektir.
Bundan dolayı burada:“Çünkü Biz, (insanları bu şekilde) uyarırız.” buyurmaktadır.
4. “O gecede” yani Kur’ân’ın indirildiği o faziletli gecede “hikmetli/kesinleşmiş her bir iş, ayrılıp hükme bağlanır.” Yani Yüce Allah’ın hükme bağlamış olduğu kaderî ve şer’î her bir emir, bu gecede açıklanır, ayırt edilir ve yazılır.
Kadir gecesinde gerçekleşen bu yazma ve ayırma işi, Yüce Allah’ın bütün mahlukatın kaderlerini, ecellerini, rızıklarını, amellerini ve hallerini yazmış bulunduğu ilk kitaba uygun olarak yazılıp ayırt edilen yazma işlerinden sadece birisidir. Zira Yüce Allah, meleklere her bir kulun başından geçecekleri, annesinin karnında iken yazma görevini vermiştir. Yine dünyaya gelişten sonra her kul için Kiramen Kâtibîn’i görevlendirmiştir ki bunlar da onun amellerini yazıp tespit ederler. Ayrıca Yüce Allah, Kadir gecesinde sene boyunca olacak şeyleri takdir buyurur.
Bütün bunlar da O’nun ilminin eksiksizliğinin, hikmetinin kemalinin, her şeyi sağlam bir şekilde tespit edip mahlukatına gereken itinayı gösterdiğinin bir delilidir.
5. “Tarafımızdan bir emir ile.”Yani o hikmetli/kesinleşmiş iş, tarafımızdan sadır olan bir emirdir.“Şüphesiz Biz rasul/elçi göndeririz.” ve de kitaplar indiririz. Elçiler, kendilerini elçi olarak gönderenin emirlerini tebliğ eder ve O’nun takdirlerini haber verirler.
6. “Rabbinden bir rahmet olarak”yani peygamberlerin gönderilmesi ve kitapların -ki onların en faziletlisi Kur’ân-ı Kerîm’dir- indirilmesi, kulların Rabbi olan Allah’ın, kullarına yönelik bir rahmetidir. Yüce Allah, kullarına, onları kitaplar ve peygamberler vasıtası ile hidâyete iletmekten daha üstün bir rahmette bulunmamıştır. Dünya ve âhirette nail oldukları bütün hayırlar, hiç şüphesiz bundan dolayı ve bu rahmet sayesindedir.“Gerçekten O, her şeyi işitendir, bilendir.” Bütün sesleri işitir, gizli ve açık her şeyi bilir.
Yüce Allah, kullarının peygamberlerine ve kitaplarına zorunlu olarak ihtiyaç duyduklarını bildiğinden dolayı da bu yolla onlara rahmetini ihsan etmiş ve onlara lütufta bulunmuştur. Bundan dolayı Yüce Allah’a hamd-u senâlar olsun. Minnet duygularımız O’nadır. Bize bu lütuf ve ihsanları dolayısı ile O’na sonsuz şükürler olsun.
7. “O, göklerin, yerin ve ikisi arasındakilerin Rabbidir.” O, bütün bunları yaratan, bütün bunları çekip çeviren ve bunlarda dilediği gibi tasarrufta bulunandır. Eğer buna “kesin olarak inanıyor iseniz” yani bu hususları kesinlik ifade eden bir bilgi ile biliyorsanız, aynı şekilde şunu da bilin ki bütün mahlukatın Rabbi olan Allah, aynı zamanda onların yegane gerçek ilâhıdır. Bundan dolayı da şöyle buyurmaktadrı:
8. “O’ndan başka hiçbir (hak) ilâh yoktur.”O’nun zatından başka hak mabud yoktur.“O, hayat verir ve öldürür.” Hayat veren, öldüren ve dirilten yalnız O’dur. Ölümden sonra da sizleri bir araya getirecek, amellerinizin karşılığını size verecektir:hayır ise hayır, şer ise şer.“Sizin de Rabbinizdir, geçmiş atalarınızın da Rabbidir.” Yani öncekileri de sonrakileri de nimetlerle besleyip gözeten, musibetleri onlardan uzaklaştıran Rab, O’dur.
9. Yüce Allah, kesin bilgi hasıl edecek ve her türlü şüpheyi ortadan kaldıracak şekilde rububiyet ve uluhiyetini ortaya koyduktan sonra, bu açıklamaya rağmen kâfirlerin ne durumda olduklarını şöylece haber vermektedir:“Ne var ki onlar, şüphe içinde” Şüphe ve tereddütlere batmış bir halde “oyalanmaktadırlar.” Niçin yaratıldıklarından yana gafildirler. Kendilerine zarardan başka bir şey kazandırmayan batıl uğraşlarla meşguller.
10. “O halde sen, göğün aşikar bir duman getireceği günü gözle!” Onların azaba uğramalarını bekle. Çünkü onların azap edilme vakti yaklaşmış bulunuyor.
11-16. “O, insanları” bu duman, onların hepsini “bürüyecektir.”Ve onlara:“Bu can yakıcı bir azaptır” denilecektir. Müfessirler, buradaki “duman”dan maksadın ne olduğu hususunda farklı görüşlere sahiptir:
1. Bir görüşe göre bu, Kıyamet gününde cehennem ateşi günahkârlara yakınlaştırılınca insanları bürüyüp kuşatacak olan bir dumandır. Buna göre Yüce Allah, bu buyruğunda Kıyamet gününün azabı ile onları tehdit etmekte ve peygamberine de onların bu gün ile karşılaşmalarını gözetlemesini emretmektedir.
Kâfirleri tehdit etmek ve onlara gelecek olan azabı acele istememek hususunda Kur’ân’ın izlediği yolun bu olması, bu manayı desteklemektedir. Zira bu tür buyruklarda o gün hatırlatılarak ve onun azabı bildirilerek kafirler korkutulmaktadır. Aynı zamanda peygamber ve mü’minlere de kendilerine eziyet verenlerin başına gelecek azap bildirilerek onlar teselli edilmektedirler.
Yine bu manayı şu âyet-i kerime de desteklemektedir: “Onlarda düşünüp öğüt almak nerede? Halbuki onlara açıklayıcı bir peygamber de gelmiştir.”(13. ayet) Zira bu sözler, Kıyamet gününde kâfirlere, dünyaya döndürülmeyi isteyecekleri vakit söylenecek ve onlara: Artık geri dönüş zamanı geride kalmıştır, denilecektir.
2. Bir diğer görüşe göre bu dumandan kasıt, Peygamber sallallahu aleyhi ve sellem’in Kureyş kâfirlerine iman etmedikleri ve hakka karşı büyüklendikleri için beddua etmesi üzerine onların başına gelen bir musibettir. Peygamber, onlara yaptığı bedduasında:“Allah’ım Yusuf(un döneminde görülen kıtlık) yılları gibi yıllarla onlara karşı bana yardımcı ol!”[20] demişti.
Bunun üzerine Yüce Allah da onları çok büyük bir açlığa mahkûm etmiş ve sonunda leşleri, kemikleri yeme noktasına kadar varmışlar, gök ile yer arasında hiçbir şey olmadığı halde bir duman görecek hale gelmişlerdi. Bunun sebebi ise aşırı derecedeki açlıkları idi. Buna göre Yüce Allah’ın:“O halde sen, göğün aşikar bir duman getireceği günü gözle” buyruğundaki duman, onların bakışları ve algılayışları itibariyle bir dumandı. Yoksa gerçekte duman diye bir şey yoktu. Onların bu durumları, Rasûlullah sallallahu aleyhi ve sellem’den merhamet dilenip de Yüce Allah’a kendileri için bu azabı üzerlerinden kaldırması için dua etmesini istedikleri ve onun da dua etmesi üzerine Allah’ın bu azabı üzerlerinden kaldırması vaktine kadar devam etmişti.
Buna göre Yüce Allah’ın:“Biz, o azabı bir süre kaldıracağız; ama şüphesiz siz yine (eski halinize) döneceksiniz” buyruğu Yüce Allah’ın bu azabı üzerlerinden kaldıracağına dair bir haberdir. Ayrıca eğer tekrar büyüklenmeye ve yalanlamaya dönmesinler diye onlara bir tehdittir. Hem de ona döneceklerine dair bir haberdir ki haber verildiği gibi de gerçekleşmiştir. Yine Yüce Allah, bu şekilde hareket etmeleri halinde büyük yakalayışla onları cezalandıracağını da bildirmiştir. Müfessirlerin dediklerine göre bu, Bedir vakasıdır. Ancak bu görüşün tartışmaya çok açık bir görüş olduğu aşikardır.
3. Bir başka görüşe göre bu dumandan kasıt, Kıyamet alâmetlerinden olan dumandır ve âhir zamanda gerçekleşecektir. Bu duman, insanların nefes almalarını zorlaştıracak ve mü’minler de bir dumandan rahatsız olur gibi ondan rahatsız olacaklardır.
Ancak kabul edilmeye değer olan, birinci görüştür. Burada şöyle bir ihtimal de vardır:“O halde sen, göğün aşikar bir duman getireceği günü gözle. O (duman) insanları bürüyecektir. “Bu, can yakıcı bir azaptır. “Rabbimiz! Bu azabı üzerimizden kaldır. Çünkü biz iman edeceğiz.”(derler.) Ama nerde onlarda düşünüp öğüt almak?! Halbuki onlara açıklayıcı bir peygamber de gelmiştir. Sonra yine ondan yüz çevirdiler ve:“O, kendisine bir şeyler öğretilmiş bir delidir” dediler.” buyruklarında kastedilen bütün hususlar, Kıyamet gününde gerçekleşecektir. Buna karşılık Yüce Allah’ın:“Biz, o azabı bir süre kaldıracağız; ama şüphesiz siz yine (eski halinize) döneceksiniz. En büyük azapla yakalayacağımız gün, hiç şüphe yok ki Biz, (onlardan) intikam alacağız” buyrukları ise az önce zikredildiği üzere Kureyşlilerin başından geçen musibete işaret olabilir.
Bu âyet-i kerimelerin bu iki mana ve hususa dair nâzil olduğu kabul edilecek olursa, âyetlerin lafzında buna mani herhangi bir husus olmadığı görülür. Aksine bu lafızların belirttiğimiz bu iki manaya tam olarak uyduğu görülür. Kanaatimizce kuvvetli olan ve doğru olma ihtimali daha ileri olan görüş de budur. Doğrusunu en iyi bilen Allah’tır.
(Ħæ, Mī-īm حمٓ) Lettere simili sono presenti all'inizio della Surat Al-Baqarah.
(Hâ, Mîm) Bu hususta benzer bir açıklama Bakara suresinin başında zikredilmiştir.
Ḥā Mīm. Pembahasan tentang huruf-huruf semacam ini sudah ada di awal surah Al-Baqarah.
(Ha.Mim) đã được trình bày ở phần đầu của chương Al-Baqarah.
Ha’. Mim. La explicación sobre las letras inconexas fue expuesta anteriormente en la sura La Vaca.
Ha mim. O kur’anskim smo skraćenicama govorili na početku sure el-Bekara.
"Ha Mim. Demi Kitab (al-Qur`an) yang menjelaskan, se-sungguhnya Kami menurunkannya pada suatu malam yang di-berkahi dan sesungguhnya Kami-lah yang memberi peringatan. Pada malam itu dijelaskan segala urusan yang penuh hikmah, (yaitu) urusan yang besar dari sisi Kami. Sesungguhnya Kami adalah yang mengutus (rasul-rasul), sebagai rahmat dari Rabb-mu. Sesungguhnya Dia-lah Yang Maha Mendengar lagi Maha Mengetahui, Rabb Yang memelihara langit dan bumi dan apa yang ada di antara keduanya, jika kamu adalah orang yang meyakini. Tidak ada Rabb (yang berhak disembah) melainkan Dia, Yang menghidupkan dan Yang mematikan. (Dia-lah) Rabb-mu dan Rabb bapak-bapakmu yang terdahulu. Tetapi mereka bermain-main dalam keragu-raguan. Maka tunggulah hari ke-tika langit membawa kabut yang nyata yang meliputi manusia. Inilah azab yang pedih. (Mereka berdoa), 'Ya Rabb kami, lenyap-kanlah dari kami azab itu. Sesungguhnya kami akan beriman.' Bagaimanakah mereka dapat menerima peringatan, padahal telah datang kepada mereka seorang rasul yang memberi pen-jelasan, kemudian mereka berpaling darinya dan berkata, 'Dia adalah seorang yang menerima ajaran (dari orang lain) lagi pula seorang yang gila.' Sesungguhnya (kalau) Kami akan me-lenyapkan siksaan itu agak sedikit sesungguhnya kamu akan kembali (ingkar). (Ingatlah) hari (ketika) Kami menghantam mereka dengan hantaman yang keras. Sesungguhnya Kami ada-lah Pemberi balasan." (Ad-Dukhan: 1-16).
Makkiyah
"Dengan Menyebut Nama Allah Yang Maha Pengasih lagi Maha Penyayang."
(1-3) Ini adalah sumpah dengan al-Qur`an atas al-Qur`an sendiri. Allah سبحانه وتعالى bersumpah dengan al-Kitab yang nyata untuk segala sesuatu yang perlu dijelaskan, bahwa Dia menurunkannya ﴾ فِي لَيۡلَةٖ مُّبَٰرَكَةٍۚ ﴿ "pada suatu malam yang diberkahi," yaitu yang banyak kebaikan dan berkahnya, yaitu malam Lailatul Qadar, malam yang lebih baik dari seribu bulan. Allah سبحانه وتعالى menurunkan perkataan ter-baik, di malam terbaik dan di hari terbaik kepada manusia yang juga terbaik dengan Bahasa Arab yang mulia, agar dijadikan seba-gai peringatan bagi kaum yang dilanda kebodohan dan dikuasai oleh kesengsaraan, agar mereka bisa menjadikannya sebagai cahaya dan mengambilnya serta berjalan di belakangnya, agar kebaikan dunia dan akhirat didapatkan, karena itu Allah سبحانه وتعالى berfirman, ﴾ إِنَّا كُنَّا مُنذِرِينَ ﴿ "Sesungguhnya Kami-lah yang memberi peringatan."
(4) ﴾ فِيهَا ﴿ "Pada malam itu," yakni di malam yang utama itu di mana al-Qur`an diturunkan, ﴾ يُفۡرَقُ كُلُّ أَمۡرٍ حَكِيمٍ ﴿ "dijelaskan segala urusan yang penuh hikmah." Maksudnya, dijelaskan dan dibedakan serta dituliskan segala urusan takdir dan syariat yang telah ditetap-kan oleh Allah سبحانه وتعالى. Penulisan dan pembedaan yang ada pada malam Lailatul Qadar merupakan salah satu pencatatan yang ditetapkan dan dibedakan, sehingga sesuai dengan pencatatan pertama yang telah ditetapkan Allah سبحانه وتعالى yang menetapkan takdir seluruh makh-luk, berupa ajal, rizki, perbuatan dan kondisi mereka. Selanjutnya Allah سبحانه وتعالى mewakilkan kepada para malaikat untuk menulis apa yang akan berlaku pada setiap hamba ketika berada di perut ibunya. Selanjutnya Allah سبحانه وتعالى mewakilkan mereka pada saat manusia keluar ke alam dunia untuk mencatat amal perbuatannya. Allah سبحانه وتعالى mene-tapkan apa pun yang akan terjadi selama satu tahun pada malam Lailatul Qadar. Semua itu karena sempurnanya ilmu, hikmah, ke-rapian, penjagaan, serta perhatian Allah سبحانه وتعالى pada makhlukNya.
(5) ﴾ أَمۡرٗا مِّنۡ عِندِنَآۚ ﴿ "(Yaitu) urusan yang besar dari sisi Kami," yakni, urusan bijak ini berasal dari sisi Kami. ﴾ إِنَّا كُنَّا مُرۡسِلِينَ ﴿ "Sesung-guhnya Kami adalah yang mengutus," yakni, para rasul dan Kami menurunkan al-Kitab. Para rasul menyampaikan perintah-perintah yang dititahkan dan memberitahukan keputusan-keputusanNya.
(6) ﴾ رَحۡمَةٗ مِّن رَّبِّكَۚ ﴿ "Sebagai rahmat dari Rabbmu," yakni, sesung-guhnya pengutusan para rasul dan diturunkannya kitab-kitab suci di mana al-Qur`an adalah yang terbaik, merupakan rahmat dari Rabb para hamba terhadap para hamba. Tidaklah Allah سبحانه وتعالى memberi rahmat kepada para hamba yang lebih agung daripada petunjuk dengan kitab suci dan para rasul. Mereka mendapatkan semua ke-baikan, baik di dunia maupun di akhirat, karena itulah tujuan dan sebab diturunkannya kitab suci dan diutusnya para rasul.
﴾ إِنَّهُۥ هُوَ ٱلسَّمِيعُ ٱلۡعَلِيمُ ﴿ "Sesungguhnya Dia-lah Yang Maha Mendengar lagi Maha Mengetahui," yakni, mendengar segala suara, mengetahui segala hal yang lahir dan batin. Allah سبحانه وتعالى mengetahui pentingnya para rasul dan kitab suci untuk para hamba. Karena itu Allah سبحانه وتعالى merahmati mereka dan menganugerahkan para rasul dan kitab suci untuk mereka. Segala puji, karunia, dan kebaikan hanya bagi Allah سبحانه وتعالى semata.
(7-8) ﴾ رَبِّ ٱلسَّمَٰوَٰتِ وَٱلۡأَرۡضِ وَمَا بَيۡنَهُمَآۖ ﴿ "Rabb Yang memelihara langit dan bumi dan apa yang ada di antara keduanya," yakni, Pencipta langit dan bumi serta Pengatur dan menggunakannya sebagaimana yang Dia kehendaki, ﴾ إِن كُنتُم مُّوقِنِينَ ﴿ "jika kamu adalah orang yang meyakini," yakni, mengetahui hal itu secara pasti dan yakin.
Untuk itu ketahuilah bahwa Tuhan yang menciptakan para makhluk itulah sesembahan mereka yang benar, karena itu Allah سبحانه وتعالى berfirman, ﴾ لَآ إِلَٰهَ إِلَّا هُوَ ﴿ "Tidak ada tuhan yang berhak disembah melainkan Dia," yaitu tidak ada Yang berhak diibadahi selain Dia, ﴾ يُحۡيِۦ وَيُمِيتُۖ ﴿ "Yang menghidupkan dan Yang mematikan." Artinya, Dia-lah sendiri yang memiliki otoritas menghidupkan dan mematikan serta akan mengumpulkan kalian setelah kematian dan memberi balasan atas amal perbuatan kalian. Perbuatan baik dibalas baik dan perbuatan buruk dibalas buruk. ﴾ رَبُّكُمۡ وَرَبُّ ءَابَآئِكُمُ ٱلۡأَوَّلِينَ ﴿ "(Dia-lah) Rabbmu dan Rabb bapak-bapakmu yang terdahulu," yakni, Rabb orang-orang terdahulu dan yang kemudian, Yang mengatur me-reka dengan berbagai nikmat dan menghindarkan berbagai siksaan dari mereka.
(9) Kala Allah سبحانه وتعالى menegaskan rububiyah dan uluhiyahNya yang mewajibkan untuk diketahui secara sempurna dan menghi-langkan keraguan, Allah سبحانه وتعالى memberitahukan bahwa orang-orang kafir meski dengan penjelasan seperti ini, ﴾ فِي شَكّٖ يَلۡعَبُونَ ﴿ "mereka bermain-main dalam keragu-raguan," yakni, tenggelam dalam kera-guan dan syubhat, melalaikan tujuan kenapa mereka diciptakan dan lebih sibuk dengan permainan-permainan batil yang tidak bermanfaat bagi mereka, justru hanya memudaratkan.
(10-16) ﴾ فَٱرۡتَقِبۡ ﴿ "Maka tunggulah," yakni, nantikanlah azab yang akan ditimpakan terhadap mereka karena waktunya telah dekat, ﴾ يَوۡمَ تَأۡتِي ٱلسَّمَآءُ بِدُخَانٖ مُّبِينٖ 10 يَغۡشَى ٱلنَّاسَۖ ﴿ "hari ketika langit membawa kabut yang nyata, yang meliputi manusia," yakni, diliputi oleh kabut itu, di mana dikatakan kepada mereka, ﴾ هَٰذَا عَذَابٌ أَلِيمٞ ﴿ "Inilah azab yang pedih." Para ahli tafsir berbeda pendapat tentang maksud dari kabut ini.
Ada yang berpendapat bahwa kabut tersebut ialah yang meliputi manusia ketika neraka mendekati orang-orang berdosa pada Hari Kiamat, Allah سبحانه وتعالى mengancamkan siksa Hari Kiamat pada mereka dan memerintahkan nabiNya untuk menanti hari itu bersama mereka. Penafsiran ini dikuatkan bahwa cara tersebut adalah cara al-Qur`an dalam memberi ancaman kepada orang-orang kafir serta menakut-nakuti mereka akan azab pada hari itu, serta sebagai pelipur lara untuk para rasul dan orang-orang yang beriman dengan menanti orang-orang yang menyakiti mereka. Juga dikuatkan dengan Firman Allah سبحانه وتعالى dalam ayat berikut, ﴾ أَنَّىٰ لَهُمُ ٱلذِّكۡرَىٰ وَقَدۡ جَآءَهُمۡ رَسُولٞ مُّبِينٞ ﴿ "Bagaimanakah mereka dapat menerima peringatan, padahal telah datang kepada mereka seorang rasul yang memberi penje-lasan." Hal ini dikatakan pada Hari Kiamat untuk orang-orang kafir ketika mereka meminta untuk dikembalikan ke dunia, dijawab, "Waktu kembali sudah lenyap."
Yang lain menafsirkan, maksudnya adalah, kondisi yang me-nimpa orang-orang kafir Quraisy ketika mereka enggan beriman dan bersikap tinggi hati terhadap kebenaran hingga Nabi a men-doakan mereka,
اَللّٰهُمَّ أَعِنِّيْ عَلَيْهِمْ بِسِنِيْنَ كَسِنِيْ يُوْسُفَ.
"Ya Allah, tolonglah aku atas mereka dengan (menimpakan mereka) tahun-tahun paceklik sebagaimana tahun-tahun paceklik Nabi Yusuf."[88]
Kemudian Allah سبحانه وتعالى mengirimkan kelaparan hebat hingga orang-orang kafir Quraisy makan bangkai dan tulang, lalu mereka melihat semacam kabut di antara langit dan bumi padahal tidak ada, hal itu dikarenakan hebatnya rasa lapar.
Berdasarkan penafsiran di atas, maka maksud Firman Allah سبحانه وتعالى, "Maka tunggulah hari ketika langit membawa kabut yang nyata," adalah berkaitan dengan penglihatan serta apa yang mereka saksi-kan, padahal bukan kabut sesungguhnya. Mereka (orang-orang kafir Quraisy) tetap berada dalam kondisi seperti itu hingga mereka meminta belas kasih Rasulullah a dan memintanya agar berdoa kepada Allah سبحانه وتعالى untuk melenyapkan derita mereka. Rasulullah a berdoa kepada Rabbnya dan kesengsaraan dilenyapkan.
Atas penafsiran ini, maka maksud Firman Allah سبحانه وتعالى, ﴾ إِنَّا كَاشِفُواْ ٱلۡعَذَابِ قَلِيلًاۚ إِنَّكُمۡ عَآئِدُونَ ﴿ "Sesungguhnya (kalau) Kami akan melenyapkan siksaan itu agak sedikit sesungguhnya kamu akan kembali (ingkar)," adalah pemberitahuan bahwa Allah سبحانه وتعالى akan melenyapkannya dari mereka dan ancaman bagi mereka bila kembali lagi pada kesombongan dan pendustaan, serta pemberitahuan akan terjadinya hal tersebut dan benar-benar terjadi. Dan Allah سبحانه وتعالى kelak akan menyiksa mereka dengan siksaan yang besar. Menurut para ahli tafsir yang dimak-sud adalah peristiwa Perang Badar. Dalam pendapat ini terdapat pandangan yang jelas.
Yang lain menafsirkan, hal itu merupakan salah satu tanda Kiamat. Di akhir zaman akan ada kabut yang mencabut nyawa manusia, orang-orang yang beriman akan terkena layaknya kabut.
Pendapat yang benar adalah pendapat pertama.[89] Dalam ayat ini terdapat kemungkinan bahwa yang dimaksud oleh Firman Allah سبحانه وتعالى,
﴾ فَٱرۡتَقِبۡ يَوۡمَ تَأۡتِي ٱلسَّمَآءُ بِدُخَانٖ مُّبِينٖ 10 يَغۡشَى ٱلنَّاسَۖ هَٰذَا عَذَابٌ أَلِيمٞ 11 رَّبَّنَا ٱكۡشِفۡ عَنَّا ٱلۡعَذَابَ إِنَّا مُؤۡمِنُونَ 12 أَنَّىٰ لَهُمُ ٱلذِّكۡرَىٰ وَقَدۡ جَآءَهُمۡ رَسُولٞ مُّبِينٞ 13 ثُمَّ تَوَلَّوۡاْ عَنۡهُ وَقَالُواْ مُعَلَّمٞ مَّجۡنُونٌ 14 ﴿
"Maka tunggulah hari ketika langit membawa kabut yang nyata, yang meliputi manusia. Inilah azab yang pedih, (mereka berdoa), 'Ya Rabb kami, lenyapkanlah dari kami azab itu, sesungguhnya kami akan beriman.' Bagaimanakah mereka dapat menerima peringatan, padahal telah datang kepada mereka seorang rasul yang memberi penjelasan, ke-mudian mereka berpaling darinya dan berkata, 'Dia adalah seorang yang menerima ajaran (dari orang lain) lagi pula seorang yang gila'," bahwa semua ini akan terjadi pada Hari Kiamat dan Firman Allah سبحانه وتعالى,
﴾ إِنَّا كَاشِفُواْ ٱلۡعَذَابِ قَلِيلًاۚ إِنَّكُمۡ عَآئِدُونَ 15 يَوۡمَ نَبۡطِشُ ٱلۡبَطۡشَةَ ٱلۡكُبۡرَىٰٓ إِنَّا مُنتَقِمُونَ 16 ﴿
"Sesungguhnya (kalau) Kami akan melenyapkan siksaan itu agak sedikit sesungguhnya kamu akan kembali (ingkar). (Ingatlah) hari (ketika) Kami menghantam mereka dengan hantaman yang keras. Sesungguhnya Kami adalah Pemberi balasan," akan menimpa orang-orang kafir Quraisy sebagaimana dijelaskan sebelumnya.
Dan bila ayat-ayat di atas diturunkan dengan kedua makna tersebut, maka tidak terdapat adanya sesuatu yang menghalangi-nya, justru kata-kata dalam ayat-ayat di atas sesuai dengan kedua makna tersebut. Dan inilah pendapat yang kuat menurut saya. Wallahu a'lam.
Ḥā Mīm. The discussion on similar letters has already passed in Sūrah Al-Baqarah.
Allah thề bởi Qur'an, Kinh Sách minh bạch cho con đường hướng dẫn đến chân lý.
Allah takes an oath on the Qur’ān which clearly explains the path of guidance towards the truth.
Allah bersumpah dengan Al-Qur`ān yang menjelaskan jalan petunjuk menuju kebenaran.
Commentary
The Merit of the Surah
Sayyidna Abu Hurairah رضی اللہ تعالیٰ عنہ reports that the Messenger of Allah ﷺ said that whoever recites Surah Dukhan on Friday night, his sins will have been forgiven by the morning. Sayyidna Umamah ؓ narrates that the Messenger of Allah ﷺ said anyone who recites Surah Dukhan on Friday, in the night or in the day, Allah will build for him a house in Paradise. (Qurtubi on the authority of Thalabi).
In the present set of verses, the greatness of Qur'an and some of its special features are described. وَالْكِتَابِ الْمُبِينِ "By the manifest Book". This verse refers to the Holy 'Qur'an'. In the verse Allah swears an oath by the magnificent Qur'an to state that it was revealed in a blessed and auspicious Night, the purpose of which is to awaken the unmindful human beings from their deep slumber. A similar oath was taken, in exactly the same words, at the commencement of Surah Az-Zukhruf (Chapter 43). The oath-phrase has been fully discussed there.
Allah prête serment sur le Coran qui explicite la voie de la guidée vers la vérité.
Sumumpa si Allāh sa Qur'ān na nagliliwanag sa daan ng kapatnubayan tungo sa katotohanan:
Allāh ha giurato con il Corano che mostra la Via della Guida che conduce alla Verità.
Yüce Allah, hak yolunun hidayetini açıklayan Kur'an'a yemin etti.
Allah Uzvišeni kune se Kur'anom, kao knjigom koja pojašnjava uputu i vodi ka istini.
Al-lah jura por el Corán, en el cual se explica con claridad el camino que guía hacia la verdad.
Şüphesiz biz Kur'an'ı Kadir gecesinde indirdik ve bu gecede çok hayırlar vardır. Şüphesiz biz bu Kur'an ile korkuturuz.
De hecho, Al-lah reveló el Corán en la Noche del Decreto, que es una noche de mucha bendición. Les advierte a través de este Corán sobre el castigo que conlleva no creer en él.
لَيْلَةٍ مُّبَارَكَةٍ 'blessed night', in verse 2 according to majority of the Commentators, refers to 'laylatul Qadr' or the 'Night of Power' which occurs in the last ten nights of the month of Ramadan. During this night Allah sends down countless blessings for his slaves/servants. It has been explicitly mentioned in Surah Al-Qadr, thus:
إِنَّا أَنزَلْنَاهُ فِي لَيْلَةِ الْقَدْرِ
"We sent it (the Qur'an) down in the Night of Qadr". (97:1)
This clearly indicates that the phrase 'laylah mubarakah' (blessed night) occurring in the verse refers to the 'Night of Power'. It is narrated in a Tradition of the Prophet ﷺ that all Prophets (علیہم السلام) since the inception of man till the end, received their respective Books in the month of Ramadan on different dates. Sayyidna Qatadah ؓ reports on the authority of Sayyidna Wathilah ؓ that the Messenger of Allah ﷺ said that Prophet Ibrahim (علیہ السلام) received his Scriptures on 1st Ramadan, Torah was revealed on 6th Ramadan, Zabur was revealed on 12th Ramadan, Injil was revealed on 18th Ramadan and the Holy Qur'an was revealed on the night of 24th, that is, on 25th Ramadan. (Qurtubi).
The statement that the Qur’ an was revealed in the Night of Power’ means that it was revealed in its entirety from the Preserved Tablet to the lowest Firmament in one night of the month of Ramadan. But, it was revealed to the Prophet ﷺ gradually over a period of twenty-three years. Some scholars have expressed the opinion that the installment of the Qur'an that was destined to be revealed in a given year used to be sent down on the Night of Power from the Preserved Tablet to the Firmament of the Earth. (Qurtubi).
Some other scholars of Tafsir, like ` Ikrimah ؓ ، interpret the phrase 'laylah mubarakah' (blessed night) as referring to 'laylat-ul-bara'ah' (the Night of Immunity), that is, the 15th night of Sha` ban. But to say that the Qur'an was revealed during this night goes against the clear texts of the Qur'an: In شَهْرُ رَمَضَانَ الَّذِي أُنزِلَ فِيهِ الْقُرْآنُ ! and in إِنَّا أَنزَلْنَاهُ فِي لَيْلَةِ الْقَدْرِ we come across "The month of Ramadan is the one in which the Qur'an was revealed...(2:185) " and "We have sent it (the Qur'an) in the Night of Qadr - (97:1) ". In the presence of such clear texts, it cannot be accepted, without any strong evidence, that the Qur'an was revealed in the Night of Immunity. There are, however, certain Traditions that speak highly of this night - that it is a night of blessings and that it is a night during which Allah showers His mercy. Some versions of the Tradition use exactly the same words as the Qur'an uses in the verse to describe 'laylah mubarakah' فِيهَا يُفْرَقُ كُلُّ أَمْرٍ حَكِيمٍ أَمْرًا مِّنْ عِندِنَا . "In that (night), every wise thing is decided (4) through a command from Us...(5) ". In interpreting this verse Sayyidna Ibn ` Abbas ؓ says that it refers to the Night of Power, in which the Qur'an was revealed. In it all matters are decreed to happen from the present Night of Power to the next, relating to all creation, their births, their deaths, their provisions and other details. Other leading authorities on Tafsir, like Sayyidna Hasan, Qatadah, Mujahid and others ؓ concur with Sayyidna Ibn ` Abbas ؓ . Mahdawi says that all matters decreed by Allah are, on this night, transferred to the angelic scribes who record the decrees of the coming year. Other texts of Qur'an and Sunnah bear testimony to the fact that Allah had decreed all matters in pre-eternity (azal) even before the creation of man. Therefore, the statement that man's destiny is decreed in this night simply means that the decrees for the whole year are handed over, in this night, to the relevant angels for implementation. (Qurtubi).
Because some versions of the Tradition state that births, deaths and sustenance are decreed in the night of immunity or 15th night of Sha'ban, some of the scholars have interpreted the phrase 'laylah mubarakah' in the current verse as referring to 'laylat-ul-bara'ah' or 'the Night of Immunity'. But this is not correct, because here the revelation of the Qur'an is mentioned first; and its revelation in the month of Ramadan is confirmed by the clear texts of the Qur'an. Some versions state that sustenance and other things are decreed in the Night of Immunity. Ibn Kathir, first of all, says this Tradition is mursal and such Tradition cannot be reliable in the presence of clear/express texts. Qadi Abu Bakr Ibn ` Arabi asserts that no authentic Tradition relating to mid-Sha'ban is available which may show that sustenance, births and deaths are determined and decreed in that night. He further rejects the idea that there is any reliable Tradition on the merit of this night. Ruh-ul-Ma` ani, however, cites a Tradition, without a chain of transmitters, narrated by Sayyidna Ibn ` Abbas ؓ in which he says that sustenance, life and death are determined in the mid-Sha'ban night, and in the Night of Power the decrees are handed over to the angels. If this Tradition is confirmed, then the two interpretations can be reconciled and synchronized. Otherwise, the express words of Qur'an and authentic Traditions relating to 'laylah mubarakah' and 'fiha yufraqu...' in the verse of Surah Dukhan فِيهَا يُفْرَقُ clearly show that they refer to the 'Night of Power'. As far as the merit of the night of mid-Sha'ban is concerned, it is a separate issue. Some Traditions do speak about it but they are weak. Therefore, Qadi Abu Bakr Ibn ` Arabi denied any merit of this night. Chains of Transmission of Traditions concerning mid-Sha'ban are all weak but, it may be suggested that, if the various ways of transmission are put together, they gain strength. Therefore, many great scholars have accepted the Traditions about mid-Sha'ban because there is room to act upon weak Traditions relating to meritorious actions. Allah knows best!
Quả thật, TA đã ban Kinh Qur'an xuống trong Đêm Định Mệnh, và đó là đêm có nhiều ân phước. Quả thật, TA cảnh báo cho các ngươi bằng Quyển Kinh Qur'an này.
Mi smo Kur'an objavili u noći Kadr, a to je noć u kojoj se nalazi raznovrsno dobro i mi strašimo ovim Kur'anom.
Indeed, I revealed the Qur’ān on the Night of Decree; it is a night of much goodness. Indeed, I warn through this Qur’ān.
Sesungguhnya Kami menurunkan Al-Qur`ān ini pada malam Lailatulqadar, yaitu suatu malam yang mengandung banyak kebaikan, dan sesungguhnya Kami menakut-nakuti manusia dengan Al-Qur`ān ini.
Nous avons révélé le Coran la Nuit du Destin, une nuit bénie, et Nous énonçons des avertissements par le biais de ce Coran.
tunay na Kami ay nagpababa ng Qur'ān sa Gabi ng Pagtatakda. Ito ay gabi na maraming ang kabutihan. Tunay Kami ay laging nagpapangamba sa pamamagitan ng Qur'ān na ito.
In verità, abbiamo rivelato questo Coranoالقرآن nella notte di Al-Ǭadrليلة القدر (Notte del Destino), che è una notte colma di benedizione, e Noi incutiamo timore con questo Corano.
In questa notte viene decisa ogni questione che riguarda il sostentamento, la durata della vita e altro che Allāh decreterà in quell'anno.
Sa gabing ito pinagpapasyahan ang bawat usaping tinahas, na nauugnay sa mga panustos, mga taning, at iba pa sa mga ito kabilang sa anumang pangyayarihin ni Allāh sa taon na iyon.
Pada malam itu diperinci setiap urusan yang sudah ditetapkan yang berkenaan dengan rezeki, kematian, dan lain-lain yang akan diwujudkan oleh Allah pada tahun itu.
On this night every precise matter related to provisions, lifespans etc. are decided which Allah is to make happen that year.
U ovoj noći raščlanjuje se svaka odredba vezana za opskrbu i životni vijek i sve ono što će s desiti te godine.
Trong đêm này, mọi việc công minh liên quan đến sinh kế, thời hạn và những điều khác được liệt kê từ những gì mà Allah nhắc đến trong năm đó.
Al-lah decide todo asunto relacionado con el sustento, la duración de la vida y otros.
Bu gece; Yüce Allah tarafından gelecek sene içinde rızık, ecel ve diğer tüm hususlarla ilgili işler hikmetle ayrılır.
C’est durant cette nuit qu’est tranchés toute affaire ferme en rapport avec les subsistances, les termes des vies et autres évènements survenant au cours de l’année.
I decide every precise matter of Mine; indeed, I am the one who sends the messengers.
Tất cả mọi việc điều được liệt kê để thực hiện theo chỉ thị của TA. Quả thật, TA là Đấng Hằng Cử Phái các Sứ Giả.
Mi raščlanjujemo svaki važan posao po naredbi Našoj i Mi šaljemo poslanike.
Nous tranchons par nos soins toute affaire fermement décidée et c’est Nous qui envoyons des messagers.
Biz her muhkem olan işi kendi katımızdan ayırırız . Şüphesiz biz, resulleri göndereniz.
Nagpapasya Kami sa bawat usaping tinahas mula sa ganang Amin. Tunay na Kami noon ay nagpapadala ng mga sugo.
Adempiamo ogni questione prestabilita, annotata presso di Noi, in verità siamo Noi ad inviare i Messaggeri.
Kami memperinci dan menetapkan setiap perkara yang sudah ditetapkan dari sisi Kami. Sesungguhnya Kami telah mengutus para rasul.
Todo sucede en el mundo por Su designio, es Él Quien envía los Mensajeros a sus pueblos.
Ô Messager, Nous envoyons des messagers, et cela est une miséricorde que ton Seigneur fait aux peuples à qui ils sont envoyés. Il entend le mieux les paroles de Ses serviteurs, connaît le mieux leurs agissements et leurs intentions et rien de tout cela ne Lui échappe.
¡Mensajero! Al-lah envía a los Mensajeros como muestra de Su misericordia para aquellos a quienes guía. Él es Quien oye las palabras de Sus siervos, el Conocedor de sus intenciones; nada está escondido de Él.
Việc Ngài cử phái các Sứ Giả là một hồng ân từ Thượng Đế của Ngươi - hỡi Thiên Sứ - cho những ai mà Ngài đã gửi đến họ. Quả thật, thật vinh quang thay Ngài! Ngài là Đấng Hằng Nghe những lời nói từ bầy tôi của Ngài, Đấng Hằng Biết những việc làm và sự định tâm của họ, không gì có thể che giấu được Ngài về điều đó
Mi poslanike šaljemo kao milost Gospodara tvoga, o poslaniče. On, neka je slavljen, čuje riječi Svojih robova i zna njihove postupke i namjere. Njemu ništa nije skriveno.
O Messenger! I send the messengers through My mercy for those whom they are sent towards. Indeed, may I be glorified I am the Hearer of the statements of My servants, the Knower of their intentions; none of them are hidden from Me.
Inviamo i Messaggeri per Misericordia del tuo Dio, o Messaggero, nei confronti di coloro a cui sono stati inviati; in verità, gloria Sua, Egli è L'Ascoltatore delle parole dei Suoi sudditi, Sapiente riguardo le loro azioni e intenzioni, nulla di ciò Gli è nascosto.
Kami mengutus para rasul sebagai rahmat dari Tuhanmu -wahai Rasul- untuk kaum yang diutusi para rasul. Sesungguhnya Dia -Subḥānahu- Maha Mendengar ucapan-ucapan hamba-hamba-Nya dan Maha Mengetahui perbuatan-perbuatan mereka dan niat-niat mereka, tidak ada sedikit pun dari hal itu yang tersembunyi dari-Nya.
-Ey Resul!- Biz, resulleri gönderildikleri toplumlara Rabbinden bir rahmet olarak gönderiyoruz. Şüphesiz her noksanlıktan münezzeh olan Allah, kullarının söylemiş oldukları her şeyi işitendir. Yapmış oldukları bütün fiillerini ve niyetlerini bilendir. Bundan hiçbir şey O'na gizli kalmaz.
Nagpapadala ng mga sugo bilang awa mula sa Panginoon mo, O Sugo, para sa mga pinagsuguan. Tunay na Siya – kaluwalhatian sa Kanya – ay ang Madinigin sa mga sinasabi ng mga lingkod Niya, ang Maalam sa mga gawain nila at mga layunin nila: walang nakakukubli sa kanya mula roon.
Gospodara nebesa i Zemlje i onoga što je između njih – ako čvrsto vjerujete u to, pa zato vjerujte u u Moga poslanika.
He is the Lord of the heavens, the earth and whatever lies between them. If you are convinced of that, then bring faith upon my Messenger.
Thượng Đế của các tầng trời, Thượng Đế của trái đất, và là Thượng Đế của vạn vật giữa trời và đất, nếu các ngươi có niềm tin vững chắc về điều đó thì hãy tin tưởng vào Sứ giả của TA
Panginoon ng mga langit, Panginoon ng lupa, at Panginoon ng anumang nasa pagitan ng mga ito, kung kayo ay mga nakatitiyak doon, sumampalataya kayo sa Sugo Ko.
Il est le Seigneur des Cieux, de la Terre et de ce qui se trouve entre les deux et si vous êtes persuadés de cela, croyez donc en Mes messagers.
Dio dei Cieli, Dio della Terra e Dio di ciò che vi è di mezzo; se siete convinti di ciò, credete al Mio Messaggero.
Eğer kesin olarak inanıyorsanız resulüme iman ediniz. İyi bilin ki Allah; göklerin, yerin ve ikisi arasında bulunan her şeyin Rabbidir.
Al-lah es el Señor de los cielos, de la Tierra y de todo lo que se encuentra entre ellos. Si están convencidos de eso, entonces créanle a Su Mensajero.
Dialah Tuhan langit, Tuhan bumi, dan Tuhan segala yang ada di antara keduanya, jika kalian meyakini hal itu, sebab itu berimanlah kepada para rasul-Ku.
Tidak ada tuhan yang berhak disembah selain Dia, Dia menghidupkan dan mematikan, selain Dia tidak ada yang bisa menghidupkan dan mematikan, Dialah Tuhan kalian dan Tuhan bapak-bapak kalian yang terdahulu.
Không có ai xứng đáng được thờ phượng ngoài Ngài. Ngài là Đấng ban sự sống và cái chết cũng như không ai tạo ra sự sống và cái chết ngoài Ngài cả. Thượng Đế của các ngươi và là Thượng Đế của cha ông các ngươi trước đó.
Non vi è altra divinità che venga realmente adorata all'infuori di Lui; Egli fa vivere e fa morire; nessuno fa vivere né fa morire all'infuori di Lui, il vostro Dio e il Dio dei vostri antenati.
Walang sinasamba ayon sa karapatan ng iba pa sa Kanya, nagbibigay-buhay Siya at nagbibigay-kamatayan Siya: walang tagapagbigay-buhay at walang tagapagbigay-kamatayan na iba pa sa Kanya, ang Panginoon ninyo at ang Panginoon ng mga magulang ninyong mga nauna.
No hay otra deidad verdadera salvo Él. Al-lah da la vida y causa la muerte, no hay nadie que haga eso excepto Él. Él es su Señor y el de sus ancestros.
There is no true deity except him. He gives life and causes death; there is no one that does that except Him. He is your Lord and the Lord of your forefathers before you.
Niko se istinski ne obožava osim Njega, On život i smrt daje i niko osim Njega to ne čini. On je i vaš Gospdodar, a i Gospodar vaših predaka.
Il n’existe pas de dieu méritant d’être adoré hormis Lui et personne d’autre que Lui ne donne la vie ou la mort. Il est votre Seigneur et Celui de vos anciens aïeux.
The total clarity of the Quran is in itself proof of its being the Book of God, and this being so, its tidings and forecasts are also definitive. There is no scope for any doubt about them. The beginning of the revelation of the Quran took place on a particular night—a night fixed for important godly decisions. The revelation of the Quran was not a simple event. It resulted from a decision regarding the dawn of a new era of history. That is why it was revealed on this specially blessed night. Primarily, the Quran was and still is a declaration of Truth. It came into existence in order to show the falsity of polytheism and the truth of the Unity of God. Most importantly, it provides man with a standard by which to distinguish between truth and falsehood. The Quran was the distinguisher among nations solely on this basis.
O'ndan başka hak mabut (ilah) yoktur. Diriltir ve öldürür. O'ndan başka dirilten ve öldüren yoktur. Sizin de Rabbiniz ve sizden önceki atalarınızın da Rabbidir.
Müşrikler tekrar dirilişe kesin olarak iman etmiş değillerdir. Bilakis onlar bulundukları batıl içinde tekrar öldükten sonra dirilme ile ilgili şüphe içinde eğlenip duruyorlar.
Orang-orang musyrik itu malah tidak meyakini hal tersebut, justru mereka meragukannya sembari bermain-main dengan kesesatan yang ada pada diri mereka.
Ovi mnogobošci ne vjeruju u to, nego sumnjaju i u svojoj laži se zabavljaju.
Những kẻ đa thần này không hề có niềm tin vững chắc về điều đó, mà họ là đám người chỉ biết mãi mê với thú vui của họ trong những việc làm hư đốn.
Alarming the Idolators with News of the Day when the Sky will bring forth a visible Smoke
Allah says, these idolaters are playing about in doubt, i.e., the certain truth has come to them, but they doubt it and do not believe in it. Then Allah says, warning and threatening them:
فَارْتَقِبْ يَوْمَ تَأْتِى السَّمَآءُ بِدُخَانٍ مُّبِينٍ
(Then wait you for the Day when the sky will bring forth a visible smoke.) It was narrated that Masruq said, "We entered the Masjid -- i.e., the Masjid of Kufah at the gates of Kindah -- and a man was reciting to his companions,
يَوْمَ تَأْتِى السَّمَآءُ بِدُخَانٍ مُّبِينٍ
(the Day when the sky will bring forth a visible smoke.) He asked them; `Do you know what that is' That is the smoke that will come on the Day of Resurrection. It will take away the hearing and sight of the hypocrites, but for the believers it will be like having a cold."' He said, "We came to Ibn Mas`ud, may Allah be pleased with him, and told him about that. He was lying down, and he sat up with a start and said, `Allah said to your Prophet
قُلْ مَآ أَسْـَلُكُمْ عَلَيْهِ مِنْ أَجْرٍ وَمَآ أَنَآ مِنَ الْمُتَكَلِّفِينَ
(Say: "No wage do I ask of you for this, nor am I one of the pretenders.") (38:86). And it is part of knowledge that when a man does not know something, he should say, `Allah knows best.' I will tell you a Hadith about that. When the Quraysh did not respond to Islam and they grew stubborn, the Messenger of Allah ﷺ invoked Allah against them that they would have years like the years (of drought and famine) of Yusuf. They became so exhausted and hungry that they ate bones and dead meat. They looked at the sky, but they saw nothing but smoke."' According to another report: "A man would look at the sky and he would see nothing between him and the sky except a smoky haze, because of his exhaustion."
فَارْتَقِبْ يَوْمَ تَأْتِى السَّمَآءُ بِدُخَانٍ مُّبِينٍ - يَغْشَى النَّاسَ هَـذَا عَذَابٌ أَلِيمٌ
(Then wait you for the Day when the sky will bring forth a visible smoke, covering the people, this is a painful torment) A man came to the Messenger of Allah ﷺ and said, "O Messenger of Allah! Pray to Allah to send rain to Mudar, for they are dying. So the Prophet prayed for rain for them, and they got rain. Then the Ayah was revealed:
إِنَّا كَاشِفُواْ الْعَذَابِ قَلِيلاً إِنَّكُمْ عَآئِدُونَ
(Verily, We shall remove the torment for a while. Verily, you will revert.) Ibn Mas`ud said, "Do you think that the torment will be removed for them on the Day of Resurrection When they were granted ease, they reverted to their former state. Then Allah revealed:
يَوْمَ نَبْطِشُ الْبَطْشَةَ الْكُبْرَى إِنَّا مُنتَقِمُونَ
(On the Day when We shall strike you with the Great Batshah. Verily, We will exact retribution.)" He said, "This means the day of Badr." Ibn Mas`ud said, "Five things have come to pass: the smoke, the (defeat of the) Romans, the (splitting of the) moon, the Batshah, and the torment." This Hadith was narrated in the Two Sahihs. It was also recorded by Imam Ahmad in his Musnad, and by At-Tirmidhi and An-Nasa'i in their (Books of) Tafsir, and by Ibn Jarir and Ibn Abi Hatim with a number of chains of narration. A number of the Salaf, such as Mujahid, Abu Al-`Aliyah, Ibrahim An-Nakha`i, Ad-Dahhak and `Atiyah Al-`Awfi concurred with Ibn Mas`ud's interpretation of this Ayah and his view that the smoke already happened. This was also the view of Ibn Jarir. According to the Hadith of Abu Sarihah, Hudhayfah bin Asid Al-Ghifari, may Allah be pleased with him, said, "The Messenger of Allah ﷺ looked out upon us from a room while we were discussing the Hour. He said:
«لَا تَقُومُ السَّاعَةُ حَتْى تَرَوْا عَشْرَ آيَاتٍ: طُلُوعَ الشَّمْسِ مِنْ مَغْرِبِهَا، وَالدُّخَانَ، وَالدَّابَّةَ، وَخُرُوجَ يَأْجُوجَ وَمَأْجُوجَ، وَخُرُوجَ عِيْسَى ابْنِ مَرْيَمَ وَالدَّجَّالَ، وَثَلَاثَةَ خُسُوفٍ: خَسْفٌ بِالْمَشْرِقِ، وَخَسْفٌ بِالْمَغْرِبِ، وَخَسْفٌ بِجَزِيرَةِ الْعَرَبِ، وَنَارًا تَخْرُجُ مِنْ قَعْرِ عَدَنَ تَسُوقُ النَّاسَ أَوْ تَحْشُرُ النَّاسَ تَبِيتُ مَعَهُمْ حَيْثُ بَاتُوا، وَتَقِيلُ مَعَهُمْ حَيْثُ قَالُوا»
(The Hour will not come until you see ten signs. The rising of the sun from the west; the smoke; the beast; the emergence of Ya'juj and Ma'juj; the appearance of `Isa bin Maryam; the Dajjal; three cases of the earth collapsing -- one in the east, one in the west, and one in the Arabian Peninsula; and a fire which will emerge from the bottom of Aden and will drive the people -- or gather the people -- stopping with them when they stop to sleep at night or rest during the day.)" This was recorded only by Muslim in his Sahih In the Two Sahihs it was recorded that the Messenger of Allah ﷺ said to Ibn Sayyad:
«إِنِّي خَبَأْتُ لَكَ خَبْأ»
(I am concealing something for you.) He said, It is Ad-Dukh. The Prophet said,
«اخْسَأْ فَلَنْ تَعْدُوَ قَدْرَك»
(Be off with you! You cannot get further than your rank.) He said, "The Messenger of Allah ﷺ was concealing from him the words,
فَارْتَقِبْ يَوْمَ تَأْتِى السَّمَآءُ بِدُخَانٍ مُّبِينٍ
(Then wait you for the Day when the sky will bring forth a visible smoke.)"This indicates that the smoke is yet to appear. Ibn Sayyad was a fortune-teller who heard things through the Jinn, whose speech is unclear, therefore he said, "It is Ad-Dukh," meaning Ad-Dukhan (the smoke). When the Messenger of Allah ﷺ was sure what was happening, that the source of his information was the Shayatin, he said:
«اخْسَأْ فَلَنْ تَعْدُوَ قَدْرَك»
(Be off with you! You cannot get further than your rank.) There are numerous Marfu` and Mawquf Hadiths, Sahih, Hasan and others, which indicate that the smoke is one of the awaited signs (of the Hour). This is also the apparent meaning of Ayat in the Qur'an. Allah says:
فَارْتَقِبْ يَوْمَ تَأْتِى السَّمَآءُ بِدُخَانٍ مُّبِينٍ
(Then wait you for the Day when the sky will bring forth a visible smoke.) meaning, clearly visible, such that all people will see it. According to Ibn Mas`ud's interpretation, this was a vision which they saw because of their intense hunger and exhaustion. He also interprets the Ayah
يَغْشَى النَّاسَ
(Covering mankind,) meaning, it covered them and overwhelmed them. But if it was only an illusion which happened to the idolators of Makkah, Allah would not have said "covering mankind."
هَـذَا عَذَابٌ أَلِيمٌ
(this is a painful torment.) means, this will be said to them by way of rebuke. This is like the Ayah:
يَوْمَ يُدَعُّونَ إِلَى نَارِ جَهَنَّمَ دَعًّا - هَـذِهِ النَّارُ الَّتِى كُنتُم بِهَا تُكَذِّبُونَ
(The Day when they will be pushed down by force to the fire of Hell, with a horrible, forceful pushing. This is the Fire which you used to deny.) (52:13-14). Or some of them will say that to others.
رَّبَّنَا اكْشِفْ عَنَّا الْعَذَابَ إِنَّا مْؤْمِنُونَ
((They will say): "Our Lord! Remove the torment from us, really we shall become believers!") means, when the disbelievers witness the punishment of Allah, they will ask for it to be taken away from them. This is like the Ayat:
وَلَوْ تَرَى إِذْ وُقِفُواْ عَلَى النَّارِ فَقَالُواْ يلَيْتَنَا نُرَدُّ وَلاَ نُكَذِّبَ بِـَايَـتِ رَبِّنَا وَنَكُونَ مِنَ الْمُؤْمِنِينَ
(If you could but see when they will be held over the (Hell) Fire! They will say: "Would that we were but sent back (to the world)! Then we would not deny the Ayat of our Lord, and we would be of the believers!") (6:27)
وَأَنذِرِ النَّاسَ يَوْمَ يَأْتِيهِمُ الْعَذَابُ فَيَقُولُ الَّذِينَ ظَلَمُواْ رَبَّنَآ أَخِّرْنَآ إِلَى أَجَلٍ قَرِيبٍ نُّجِبْ دَعْوَتَكَ وَنَتَّبِعِ الرُّسُلَ أَوَلَمْ تَكُونُواْ أَقْسَمْتُمْ مِّن قَبْلُ مَا لَكُمْ مِّن زَوَالٍ
(And warn mankind of the Day when the torment will come unto them; then the wrongdoers will say: "Our Lord! Respite us for a little while, we will answer Your Call and follow the Messengers!" (It will be said): "Had you not sworn aforetime that you would not leave (the world for the Hereafter).) (14:44) Allah says here:
أَنَّى لَهُمُ الذِّكْرَى وَقَدْ جَآءَهُمْ رَسُولٌ مُّبِينٌ - ثُمَّ تَوَلَّوْاْ عَنْهُ وَقَالُواْ مُعَلَّمٌ مَّجْنُونٌ
(How can there be for them an admonition, when a Messenger explaining things clearly has already come to them. Then they had turned away from him and said: "(He is) one taught, a madman!") meaning, `what further admonition do they need when We have sent them a Messenger with a clear Message and warning Yet despite that, they turned away from him, opposed him and rejected him, and they said: (He is) one taught (by a human being), a madman.' This is like the Ayah:
يَوْمَئِذٍ يَتَذَكَّرُ الإِنسَـنُ وَأَنَّى لَهُ الذِّكْرَى
(On that Day will man remember, but how will that remembrance (then) avail him) (89:23)
وَلَوْ تَرَى إِذْ فَزِعُواْ فَلاَ فَوْتَ وَأُخِذُواْ مِن مَّكَانٍ قَرِيبٍ - وَقَالُواْ ءَامَنَّا بِهِ وَأَنَّى لَهُمُ التَّنَاوُشُ مِن مَّكَانِ بَعِيدٍ
(And if you could but see, when they will be terrified with no escape, and they will be seized from a near place. And they will say (in the Hereafter): "We do believe (now);" but how could they receive (faith and its acceptance by Allah) from a place so far off...) (34:51-52)
إِنَّا كَاشِفُواْ الْعَذَابِ قَلِيلاً إِنَّكُمْ عَآئِدُونَ
(Verily, We shall remove the torment for a while. Verily, you will revert.) means, `if We were to remove the torment from you for a while, and send you back to the world, you would go back to your former state of disbelief and denial.' This is like the Ayat:
وَلَوْ رَحِمْنَـهُمْ وَكَشَفْنَا مَا بِهِمْ مِّن ضُرٍّ لَّلَجُّواْ فِى طُغْيَـنِهِمْ يَعْمَهُونَ
(And though We had mercy on them and removed the distress which is on them, still they would obstinately persist in their transgression, wandering blindly.) (23:75)
وَلَوْ رُدُّواْ لَعَـدُواْ لِمَا نُهُواْ عَنْهُ وَإِنَّهُمْ لَكَـذِبُونَ
(But if they were returned (to the world), they would certainly revert to that which they were forbidden. And indeed they are liars) (6:28)
The Meaning of the "Great Batshah"
يَوْمَ نَبْطِشُ الْبَطْشَةَ الْكُبْرَى إِنَّا مُنتَقِمُونَ
(On the Day when We shall strike you with the great Batshah. Verily, We will exact retribution.) Ibn Mas`ud interpreted this to mean the day of Badr. This is also the view of a group who agreed with Ibn Mas`ud, may Allah be pleased with him, about the meaning of the smoke, as discussed above. It was also narrated from Ibn `Abbas, may Allah be pleased with him, in a report related to him from Al-`Awfi and from Ubayy bin Ka`b, may Allah be pleased with him. This is possible, but the apparent meaning is that it refers to the Day of Resurrection, although the day of Badr was also a day of vengeance. Ibn Jarir said, "Ya`qub narrated to me; Ibn `Ulayyah narrated to me, Khalid Al-Hadhdha' narrated to us, from `Ikrimah who said, `Ibn `Abbas, may Allah be pleased with him, said, "Ibn Mas`ud, may Allah be pleased with him, said that "the great Batshah" is the day of Badr, and I say that it is the Day of Resurrection." This chain of narration is Sahih to him. This is also the view of Al-Hasan Al-Basri and of `Ikrimah according to the more authentic of the two reports narrated from him. And Allah knows best.
Ang mga tagapagtambal na ito ay hindi mga nakatitiyak doon, bagkus sila sa isang pagdududa roon ay naglilibang dahil sa taglay nilang kabulaanan.
These idolaters are not convinced of that, rather, they are in doubt about it and distract themselves from it with the falsehood they are in.
Questi idolatri non ne sono convinti; al contrario, sono in dubbio sulla questione, ne sono distratti a causa della falsità nella quale versano.
Pero los idólatras no están convencidos de eso, sino que tienen dudas al respecto y se distraen con la falsedad en la que se encuentran.
Ces polythéistes ne sont pas persuadés de cela, ils sont plutôt dans le doute et leurs faussetés les distraient de ces vérités.
Kaya maghintay ka, O Sugo, sa malapit na pagdurusa ng mga kababayan mo, sa Araw na magdadala ang langit ng isang usok na maliwanag, na makikita nila sa pamamagitan ng mga mata nila dahil sa tindi ng gutom.
Dunque, attendi, o Messaggero: La punizione del tuo popolo è vicina, il giorno in cui giungerà dal cielo un fumo evidente che potranno vedere con i loro occhi nonostante la loro sofferenza.
-Ey Rasûl!- Sen kavminin başına yakında gelecek azabı bekle. Açlığın şiddetinden gözleriyle apaçık görecekleri o gün gökyüzü, dumanını getirecektir.
Ô Messager, prévois un châtiment imminent pour ton peuple, le jour où le Ciel apportera une fumée bien visible qu’ils distingueront parfaitement tellement leur douleur sera grande.
Sebab itu, tunggulah -wahai Rasul- azab yang dekat bagi kaummu, yaitu pada hari langit membawa kabut yang jelas terlihat oleh mata mereka akibat dahsyatnya kelaparan yang melanda.
Bởi thế, Ngươi - hỡi Thiên Sứ - hãy đợi hình phạt gần kề dành cho cộng đồng của Ngươi vào Ngày mà bầu trời sẽ tỏa ra một lớp khói rõ rệt, họ sẽ nhìn thấy rõ bằng đôi mắt của họ với cái đói rã rời.
O Poslaniče, čekaj blisku kaznu koja će zadesiti tvoj narod, na dan kada se na nebu pojavi dim kojeg će oni jasno vidjeti, zbog žestine boli.
So O Messenger! Wait for their punishment that will come soon: a day when the sky is clearly filled with smoke.
Entonces, Mensajero: Aguarda el castigo que les llegará pronto, un día en que el cielo se llenará de humo.
Avvolgerà il tuo popolo e verrà detto loro: "Questa punizione che vi ha afflitti è una dolorosa punizione".
Cubrirá a la gente y se les dirá: “Este castigo que les aflige será un castigo doloroso”.
Cette fumée les englobera et on leur dira: Le châtiment qui s’abat sur vous est un châtiment douloureux.
Lalahatin nito ang mga tao mo at sasabihin sa kanila: "Ang pagdurusang ito na tatama sa inyo ay isang pagdurusang nakasasakit."
Kabut itu meliputi seluruh kaummu, lalu dikatakan kepada mereka, “Siksa yang menimpa kalian ini adalah siksa yang menyakitkan.”
Bao phủ cả cộng đồng của Ngươi, Và có lời bảo họ: Đây là hình phạt mà TA giáng xuống các ngươi một hình phạt đau đớn.
It will cover the people, and will be said to them, “This punishment that has afflicted you is a painful punishment.”
On će prekriti tvoj narod i bit će im rečeno: Ova kazna koja vas je pogodila je žestoka i bolna patnja.
Commentary
دُخَانٍ مُّبِينٍ...visible smoke" in verse (10) embodies a prophecy and the Prophet ﷺ was asked to watch for the Day when the sky will bring forth a manifest smoke covering the people. There are three opinions recorded about this from the Companions and their pupils.
The first view is that the smoke is one of the portents of the Day of Judgment which will occur very close to the Day of Judgment. This view is held by Sayyidna al-Murtada, Ibn ` Abbas, Ibn ` Umar, Abu Hurairah, Zaid Ibn ` Ali ؓ ، Hasan al-Basri Ibn Abi Mulaikah and others رحمۃ اللہ علیہم . This view is recorded traceably on the authority of Sayyidna Abu Said al-Khudri and Hudhaifah Ibn ` Usaid al-Ghifari ؓ which will be set out in detail later.
The second view is that this prophecy has already occurred. This refers to the event when the Quraish did not respond to Islam's call and they grew obstinate, the Apostle of Allah invoked against them that they would suffer seven years of drought and famine as it happened in the time of Prophet Y usuf علیہ السلامٍ. They became so exhausted and hungry that they were forced to eat bones and carrion. When they looked at the sky, they saw nothing but smoke or smoky haze because of their exhaustion, instead of rain-laiden clouds. This view is held by Sayyidna ` Abdullah Ibn Masud ؓ and others.
The third view is held by Sayyidna ` Abdur-Rahman al-'A'raj and others. They say that the 'smoke' refers to the 'dust' which had been stirred up to the sky, and had covered the firmament of Makkah on the day of 'the Conquest of Makkah'. (Qurtubi).
The first two views are most popular. Ibn Kathir says regarding the third view:
ھَذا القول غیرب جِدَّا بل مُنکر
"This view is gharib (unfamiliar), in fact munkar (against authentic reports) ".
The other two views are confirmed by authentic Traditions. Ruh-ul-Ma` ani supports the second view. Tafsir Bayan-ul-Qur'an prefers this view. It would appear that Ibn Kathir and Qurtubi prefer the first view. Allah knows best!
Narrations relating to the two views are as follows. It is recorded in Sahih of Muslim that Sayyidna Hudhaifah Ibn ` Usaid al-Ghifari ؓ said: "The Messenger of Allah ﷺ looked out upon us from a room while we were discussing the Hour. He said:
'The Hour will not come until you see ten signs. The rising of the sun from the west; the smoke; the beast (dabbat-ul ard); the emergence of Gog and Magog; the appearance of ` Isa son of Maryam; the Dajjal (anti-Christ); three cases of the earth collapsing - one in the east, one in the west, and one in the Arabian peninsula; and a fire that will emerge from the bottom of Aden and will drive the people - or gather the people - stopping with them when they stop to sleep at night or rest during the day."' (Ibn Kathir).
Ibn Jarir has recorded on the authority of Sayyidna Abu Malik Ash` ari ؓ that the Messenger of Allah ﷺ said: "I warn you against three things: one, the smoke which will only cause cold in a believer, but will permeate the entire body of an unbeliever so much so that it will ooze out from every pore and minute hole of the skin; the second thing is the beast (of the earth which will be of a strange/unusual type); the third thing will be Dajjal". Having cited this narration, Ibn Kathir said: "This chain of transmitters is good". Ibn Kathir has cited another narration on the same subject vide Ibn Abi Hatim on the authority of Sayyidna Abu Said al-Khudri ؓ . He also cites a narration with reference to Ibn Abi Hatim on the authority of Sayyidna al-Murtada ؓ to the following effect: "This prophecy has not yet been fulfilled. (It will happen close to the Hour). This smoke will be the cause of catarrh for the believer but it will penetrate the entire body of an unbeliever and ooze out of the tiny holes of his skin". Ibn Jarir cites a narration on the same subject on the authority of Sayyidna ` Abdullah Ibn ` Umar and Ibn ` Abbas ؓ . Ibn Kathir cites this and writes:
ھذا اسناد صحیح الٰی ابن عباس ؓ حبر الامۃ و ترجمان القراٰن وھٰکَذا قول من وافقہ من الصّحابۃ ؓ والتابِعِین رحمۃ اللہ علیہم مع الاحادیث المرفوعہ من الصحاح والحسان وغیرھما الّتی اور دوھا مما فیہ مقنع ودلالۃ ظاھرۃ علی ان الدّخان من الاٰیات المنتظرہ مع انّہ ظاھر القرآن (فَارْتَقِبْ يَوْمَ تَأْتِي السَّمَاءُ بِدُخَانٍ مُّبِينٍ ) وعلیٰ مافسرہ ابن مسعود انما ھو خیال رأوہ فی اعینھم من شدّد الجوع والجھد وھٰکذا قولہ تعالیٰ (يَغْشَى النَّاسَ ) او یتغشاھم و یعمھم ولو کان امراً خیالیا یخص اھل المکۃ المشرکین لما قیل فیہ یغشی الناس۔
"This chain of transmitters is authentic up to Sayyidna Ibn ` Abbas ؓ ، the scholar of the Ummah, interpreter of the Qur'an. This is the view of other Companions ؓ and their pupils who concur with Sayyidna Ibn ` Abbas ؓ ، together with prophetic Traditions - some being sahih and others hasan. They too are sufficient to prove that the 'smoke' is one of the portents of the Hour. It has not yet occurred, especially since the apparent wordings of the Qur'an bear evidence to this fact. Sayyidna ` Abdullah Ibn Mas` ud's ؓ popular interpretation of the word 'smoke' refers to an imaginary smoke/an illusion which they saw because of their intense hunger and exhaustion, but it is inconceivable that the Qur'an would use a phrase like يَغْشَى النَّاسَ 'that will envelop people ...(11) ’ because this imaginary smoke was experienced by Makkans only. The wordings of the phrase 'that will envelop people ...(11) " show that the smoke had enveloped all the people.
Earlier on, Sayyidna ` Abdullah Ibn Mas` ud's ؓ view was given as follows as recorded in the two Sahihs, Musnad of Ahmad, Tirmidhi, Nasa'i and others. Sayyidna Masruq ؓ narrates: 'We entered the mosque of Kufah at the gates of kindah - and a preacher recited the verse يَوْمَ تَأْتِي السَّمَاءُ بِدُخَانٍ مُّبِينٍ "a day when the sky will come up with a visible smoke (44:10) " and asked the audience: "Do you know what smoke is that?" Then he said that that is the smoke which will emerge on the Day of Resurrection. It will take away the hearing and sight of the hypocrites, but for the believers it will be like having a cold. Sayyidna Masruq ؓ says, 'when we heard this we went to Sayyidna ` Abdullah Ibn Masud ؓ and told him about it. He was lying down, and he sat up with a start and said: "Allah has given to his prophet the following direction: قُلْ مَا أَسْأَلُكُمْ عَلَيْهِ مِنْ أَجْرٍ وَمَا أَنَا مِنَ الْمُتَكَلِّفِينَ Say, "I do not demand from you any fee for it, nor am I from among those who make up things artificially" (38:86). This verse proves that it is also a part of knowledge that when a man does not know something, he should say frankly that he does not know and that the correct knowledge is with Allah.(and he should not pretend that he knows it) "Then he narrated a Hadith which interprets the meaning of the verse, thus: When the Quraish did not respond to the call of Islam and grew stubborn, the Messenger of Allah imprecated against them that they should have years like the years of drought and famine during the time of Sayyidna Yusuf (علیہ السلام) . They became so exhausted and hungry that they ate dead meat and bones. When they looked at the sky, they saw nothing but smoke.
According to another report, a man would look at the sky and he would see nothing between him and the sky except a smoky haze on account of intensity of hunger and exhaustion. In support of his argument he recited فَارْتَقِبْ يَوْمَ تَأْتِي السَّمَاءُ بِدُخَانٍ مُّبِينٍ "So, wait for a day when the sky will come up with a visible smoke (44:10) ". When this event took place, people came up to the Prophet of Allah ﷺ and requested him to pray to Allah to send down rain to his tribe of Mudar. Otherwise, they all will perish. So, the Holy Prophet ﷺ prayed for rain for them, and the rain came down. On that occasion the following verse was revealed إِنَّا كَاشِفُو الْعَذَابِ قَلِيلًا ۚ إِنَّكُمْ عَائِدُونَ ! We are going to remove the punishment for a while, (but) you will certainly go back (to your original position). (44:15) " As predicted, when they were granted ease or reprieve, they reverted to their former state of kufr (disbelief) and Allah revealed the following verse يَوْمَ نَبْطِشُ الْبَطْشَةَ الْكُبْرَىٰ إِنَّا مُنتَقِمُونَ " (Then,) the day We will seize (you) with the greatest seizure, We will take vengeance. (44:16) "
Sayyidna ` Abdullah Ibn Masud ؓ says that بطشہ کبریٰ "greatest seizure" refers to the battle of Badr. After reporting this incident, Sayyidna ` Abdullah Ibn Masud ؓ says that five events have already taken place:
(1) the smoke;
(2) the (defeat of the) Romans;
(3) the (splitting of the) moon;
(4) the seizure; and
(5) the lizam. (IbnKathir).
The 'smoke', according to this interpretation, refers to the drought and famine in Makkah. The defeat of the Romans was prophesied in the Surah Ar-Rum, thus: وَهُم مِّن بَعْدِ غَلَبِهِمْ سَيَغْلِبُونَ "and they, after their defeat, will be victorious." (30:3) The splitting of the moon refers to the miracle given by Allah to Prophet Muhammad t that is described in Surah -Qamar, thus: اقْتَرَبَتِ السَّاعَةُ وَانشَقَّ الْقَمَرُ "The Hour (of doom) has drawn near, and the moon has split asunder (54:1) ". The 'seizure', according to this interpretation, refers to the consequences of the pagan Quraish in the Battle of Badr. The 'lizam' refers to فَسَوْفَ يَكُونُ لِزَامًا "Now since you belied (the truth), the punishment will be inseparable from you (25:77) ", meaning the unbelievers' persistent denial of the truth will inevitably cause them torment.
A careful analysis of the verses embody several prophecies. First, the appearance of smoke on the sky and enveloping all the people. Second, that the pagans will not be able to bear the torment, so they will pray to Allah for its removal promising that they will believe. Third, they will go back on their words and break their promise. Fourth, Allah - despite their false promise - will remove the punishment for a short while in order to establish an argument against them, showing that they will not keep to their promise. Fourth, He will launch the greatest assault on them again to take revenge. According to Sayyidna ` Abdullah Ibn Mas` ud's ؓ interpretation, all the prophecies have been fulfilled. The first four prophecies were fulfilled during the period when the people of Makkah suffered a severe drought and famine until this torment was lifted. The fifth one was fulfilled on the occasion of the. Battle of Badr. But the difficulty in this interpretation is that it seems inconceivable that the express wordings of the Qur'an such as تَأْتِي السَّمَاءُ...the sky will come دُخَانٍ مُّبِينٍ a visible smoke (10) يَغْشَى النَّاسَ will envelop people ... (11) " would refer to an imaginary smoke on account of intensity of hunger. The wordings expressly refer to the distinctive smoke that would be brought forth in the open and clear sky, enshrouding all the people. But in this interpretation, there is neither visible smoke in the sky nor is it enveloping the people. The smoke was as a result of the intensity of their own exhaustion. Therefore, following the express wordings of the Qur'an, Ibn Kathir prefers to interpret the expression دُخَانٍ مُّبِينٍ "visible smoke" as referring to one of the signs/portents of the Hour. Furthermore, this interpretation is preferable because this is based on Prophetic ahadith, while the other interpretation is based merely on a saying of Sayyidna ` Abdullah Ibn Masud ؓ .
But a strong objection on the interpretation of Ibn Kathir may be raised on the basis of the verse that says, إِنَّا كَاشِفُو الْعَذَابِ قَلِيلًا ۚ إِنَّكُمْ عَائِدُونَ " (Well,) We are going to remove the punishment for a while, (but) you will certainly go back (to your original position). (44:15) ". The problem here is that on the Day of Judgment no punishment of the unbelievers will be removed. The assertion that their punishment will be removed for a few days does not appear to coincide with the interpretation that takes the 'smoke' as a sign of Qiyamah. Responding to this objection, Ibn Kathir has observed that it could have one of two meanings. For one thing, it could mean 'If We, in keeping with your request, grant you reprieve from your torment and send you back to the world, you will revert to your former state of kufr'. This may be compared to another verse on the same subject: وَلَوْ رَحِمْنَاهُمْ وَكَشَفْنَا مَا بِهِم مِّن ضُرٍّ لَّلَجُّوا فِي طُغْيَانِهِمْ يَعْمَهُونَ "And even if We have mercy on them and remove whatever distress they have, they would still persist obstinately in their rebellion, wandering blindly (23:75) ". Similarly, another verse وَلَوْ رُدُّوا لَعَادُوا لِمَا نُهُوا عَنْهُ "...And if they were sent back, they
would again go for what they were forbidden from...". (6:28)
The other meaning of کاشفوا العَذَاب "We are going to remove the punishment" could be that all the causes of punishment have been completed and the punishment is imminent, but it is postponed for a few days, as it was delayed in the case of the people of Yunus (علیہ السلام) The Qur'an says شَفْنَا عَنْهُمْ عَذَابَ "Surely We have removed from them their punishment" whereas the punishment on the people of Yunus (علیہ السلام) had not yet arrived - only the signs of punishment were visible when it was delayed, but it is described as removal of punishment.
In conclusion, if the prophecy of dukhan ('smoke' ) be taken as one of the portents of the Hour, so the phrase kashiful adhab (We are going to remove the punishment –کاشفوا العذاب) does not create any problem. In this interpretation, the phrase يَوْمَ نَبْطِشُ الْبَطْشَةَ الْكُبْرَىٰ " (Then,) the day We will seize (you) with the greatest seizure ... (44:16) " refers to the seizure of the Day of Judgment. In Sayyidna ` Abdullah Ibn Mas` ud's 'interpretation it refers to the seizure of the battle of Badr. This is correct because that too was a great seizure, but that does not necessarily mean that a greater seizure will not be made on the Day of Judgment. It is possible that the Qur'an, through these verses, is warning the unbelievers of an impending punishment. Whenever a punishment befell the enemies, the noble Companions took the verses to apply to that particular punishment. This does not negate its being one of the signs of the Hour. Ruh-ul-Ma` ani cites Sayyidna ` Abdullah Ibn Masud's ؓ narration with reference to ` Allamah Saffarini's book البحورالزاخرۃ 'al-Buhur-uz-Zakhirah', thus:
ھما دخامان مضی واحد والّذی بقی یملأ مابین السّماء والارض ولا یصیب المؤمن الا بالذکمۃ واما الکافر فیشق مسامعہ فیبعث اللہ تعالیٰ عند ذالک الرّیح الجنوب من الیمن فتقبض روح کل مؤمن ویبقیٰ شرار النّاس۔ (روح)
"Two clouds of 'dukhan or smoke' will be produced at two different times: One, in fact, has already occurred on the occasion of the famine of Makkah and the other is still going to be produced. The second smoke will fill the atmosphere between the heaven and the earth. A believer will feel it like having a cold but it will tear through all the pores of an unbeliever. At that time Allah will send southerly wind from Yemen which will take away the soul of every believer; and there shall remain only the unbelievers, the worst of people." (Ruh-ul-Ma’ ani)
The author of Ruh-ul-Ma` ani, in terms of his preferred interpretation, has expressed his suspicion on the authenticity of this narration. However, if the narration can be confirmed, then there will remain no conflict between the Tafsir of Ibn Masud ؓ and the express wordings of the Qur'an and the Prophetic ahadith. Allah, the Pure and Exalted, knows best
Bu azap, kavminin her tarafını saracaktır ve onlara şöyle denecektir: "Bu, sizin başınıza gelen acı verici bir azaptır."
Şöyle söyleyerek Rablerine yalvarıp yakarırlar: "Rabbimiz! Bize göndermiş olduğun azabı üzerimizden kaldır. Şüphesiz eğer azabı üzerimizden kaldırırsan, biz sana ve resulüne iman edenleriz."
They will then beg their Lord, asking him, “O our Lord! Turn the punishment that you sent upon us, away from us. If you turn it away from us, we will believe in You and in Your Messenger.”
Imploreranno il loro Dio, chiedendo: "Dio Nostro, liberaci dalla punizione che ci hai inflitto; in verità crederemo in Te e nel tuo Messaggero se ce ne liberi"
Rồi họ than vãn cầu xin Thượng Đế của họ: Lạy Thượng Đế của bầy tôi! Xin Ngài hãy dịch chuyển đi hình phạt mà Ngài đã giáng xuống cho bầy tôi. Quả thật, bầy tôi sẽ tin tưởng nơi Ngài và tin tưởng Thiên Sứ của Ngài nếu Ngài dịch chuyển nó cho bầy tôi.
Entonces rogarán a su Señor, pidiéndole, “¡Señor nuestro! Aparta de nosotros el castigo que nos enviaste. Si lo quitas, creeremos en Ti y en Tu Mensajero”.
Mereka lantas memohon dengan merendahkan diri kepada Tuhan mereka seraya berkata, “Wahai Tuhan kami! Singkirkan dari kami siksa yang Engkau kirim kepada kami, sesungguhnya kami akan beriman kepada-Mu dan kepada Rasul-Mu jika Engkau menyingkirkannya dari kami.”
Oni će se ponizno obratiti svome Gospodaru riječima: Naš Gospodaru, ukloni ovu kaznu koju si na nas poslao, jer mi ćemo vjerovati u Tebe i Tvoga poslanika, ako je ukloniš.
Ils imploreront alors leur Seigneur en ces termes: Ô notre Seigneur, éloigne de nous le châtiment que Tu nous as envoyé. Nous croirons en toi et en ton Messager si Tu l’éloignes de nous.
Kaya magsusumamo sila sa Panginoon nila habang mga humihiling: "Panginoon Namin, magbaling Ka palayo sa amin ng pagdurusang ipinadala Mo sa amin; tunay na Kami ay mga mananampalataya sa iyo at sa Sugo Mo kung magbabaling Ka nito palayo sa amin."
Come possono rammentare e pentirsi dinanzi al loro Dio, quando era giunto loro un Messaggero portando un chiaro messaggio ed essi erano consapevoli della sua sincerità e onestà?!
Onlar nerede düşünüp öğüt alıp, Rablerine dönmek nerede? Hâlbuki kesin olarak kendilerine mesajı apaçık olan bir resul geldi ve onun sadık, emin olduğunu da biliyorlardı.
D’où leur vient ce rappel et ce repentir voué à leur Seigneur, alors qu’un Messager leur a apporté un Message clair et qu’ils se sont assurés de sa véracité et de sa loyauté?
Làm sao mà họ có thể tiếp thu và đáp lại Thượng Đế của họ trong khi một Sứ Giả đã truyền đạt rõ lời mặc khải đến với họ, và họ biết rõ Sứ Giả là Người trung thực và đáng tin cậy ?!
A kako da tada pouku prime i da se vrate svome Gospodaru, a već im je bio došao Poslanik jasni i znali su da je iskren i povjerljiv.
Bagaimana mungkin mereka bisa mengambil pelajaran dan kembali kepada Tuhan mereka padahal telah datang kepada mereka seorang rasul yang jelas kerasulannya dan mereka mengetahui kejujuran dan amanahnya?!
¿De qué les sirve recapacitar y arrepentirse ante su Señor ahora, cuando un Mensajero los visitó con evidencias claras y ellos sabían de su veracidad y honestidad?
How can they take heed and repent to their Lord now, when a clear Messenger came to them before, and they knew of his truthfulness and honesty?
Papaanong ukol sa kanila na magsaalaala sila at nagsisising bumalik sa Panginoon nila gayong may dumating na sa kanilang isang Sugong malinaw ang mensahe at nakilala nila ang katapatan niyon at pagkamapagkakatiwalaan niyon?
Sau đó họ bác bỏ với việc xác thực của Y, rồi họ nói về Y: Y chỉ là một kẻ học mót do người khác dạy lại chứ Y không phải là Thiên sứ. Rồi họ lại nói về Y: Y là kẻ điên.
Pagkatapos ay umayaw sila sa pagpapatotoo sa kanya at nagsabi sila tungkol sa kanya: "Siya ay isang tinuruan na nagtuturo sa kanya ang iba sa kanya at hindi isang sugo." Nagsabi pa sila tungkol sa Kanya: "Siya ay isang baliw."
Oni su se okenuli od vjerovanja u njega i kazali su da nije poslanik, nego da ga je neko podučio. Također su kazali da je luđak.
Kemudian mereka berpaling dari keimanan terhadapnya dan berkata tentangnya, “Dia adalah seorang yang mendapatkan ilmu yang diajarkan oleh orang lain dan bukan seorang rasul.” Bahkan, mereka berkata tentangnya, “Dia adalah orang gila.”
Or ils refusèrent de croire en lui et dirent de lui: Il est instruit par quelqu’un et n’est pas un messager. Ils dirent également de lui que c’est un aliéné.
Sonra onu tasdik etmekten yüz çevirdiler ve onun hakkında şöyle dediler: "O başka biri tarafından öğretilmiş biridir, resul değildir." Onun hakkında şöyle demişlerdi: "O bir delidir."
Poi si rifiutarono di credergli e dissero a suo riguardo: "Egli è istruito da un altro, non è un messaggero", e dissero: "Egli è un posseduto"
They turned away from believing in him, and said about him, “He was taught. Other people taught him; he is not a messenger.” They also said, “He is a madman.”
Lo rechazaron, no creyeron en él y dijeron: “Se lo ha enseñado otra persona, él no es un Mensajero”. También dijeron: “Es un loco”.
Sesungguhnya saat Kami memalingkan siksa dari kalian sedikit saja, kalian kembali kepada kekufuran dan pendustaan kalian.
Quả thật, TA tạm thời dịch chuyển hình phạt của các ngươi một chút, nhưng chắc chắn các ngươi sẽ trở lại với việc phủ nhận và dối trá của các ngươi.
In verità, quando vi libereremo dalla punizione per un breve periodo, certamente tornerete alla miscredenza e alla rinnegazione.
Biz sizin üzerinizden azabı biraz kaldırdığımız zaman, şüphesiz siz tekrar küfrünüze ve yalanlamanıza döneceksiniz.
Tunay na Kami kapag magbabaling palayo sa inyo ng pagdurusa nang kaunti ay tunay na kayo naman ay mga manunumbalik sa kawalang-pananampalataya ninyo at pagpapasinungaling ninyo.
Indeed, when I turn the punishment away from them for a short while, they will return to their disbelief and rejection.
Kada bismo od vas i otklonili malo kazne, vi biste se vratili u nevjerovanje i poricanje istine.
Seulement, si Nous éloignions un tant soit peu le châtiment de vous, vous vous remettriez aussitôt à mécroire et à démentir.
Pero si Al-lah retrasa el castigo por un tiempo, ellos reinciden en su incredulidad y rechazo.
Tunggulah mereka -wahai Rasul- pada hari saat Kami menghantam orang-orang kafir dengan hantaman yang besar, yaitu di perang Badar. Sesungguhnya Kami membalas mereka karena kekufuran mereka kepada Allah dan pendustaan mereka kepada Rasul-Nya.
Ngươi hãy chờ xem họ - hỡi Thiên Sứ - vào Ngày mà TA sẽ túm lấy những kẻ phủ nhận trong cộng đồng của Ngươi một cách hung tợn như trận chiến Badr. Quả thật, TA sẽ trừng phạt họ về sự phủ nhận Allah và không tin vào Thiên Sứ của Ngài.
The subject about which these addressees of the Quran were in doubt was not the existence of God but the oneness of God. While accepting the existence of God in a traditional manner, they continued to practise the religion of their forefathers and their leaders. The Quran proved the beliefs of their forefathers to be baseless, but they were not ready to accept this position. On the one hand, they found themselves without supporting arguments while, on the other, they found it impossible to banish from their minds the image of the greatness of their forefathers and leaders. This dual dilemma had pushed them into the realm of doubt. The preacher of God appeared to them too small a person for them to accept, or to act on his advice to abandon their so-called great men. Those who do not accept the Truth through persuasion expose themselves to the danger of having to accept it under threat of punishment. They may accept it in the latter instance, but at that time their acceptance will be of no avail.
Maghintay ka sa kanila, O Sugo, sa Araw na susunggab Kami sa mga tagatangging sumampalataya sa mga kababayan mo ng pagsunggab na pinakamalaki sa Araw ng Badr. Tunay na Kami ay maghihiganti sa kanila dahil sa kawalang-pananampalataya nila kay Allāh at pagpapasinungaling nila sa Sugo Niya.
E attendili – o Messaggero – quando afferreremo con forza i miscredenti del tuo popolo, nel giorno di Badrيوم بدر; Noi ci vendicheremo di loro per non aver creduto in Allāh e per aver rinnegato il Suo Messaggero.
¡Mensajero! Espera el día en que Al-lah someta a los incrédulos con el rigor más grande, ingresándolos al Infierno en el Día del Juicio, donde vivirán para toda la eternidad. Él les dará lo que merecen por su incredulidad en Al-lah y rechazar a Sus Mensajeros.
Sačekaj o Poslaniče dan kada tvoj narod najžešće zgrabimo, a to je bilo na Bedru. Mi ćemo ih zbilja kazniti zbog njihovog nevjerovanja u Allaha i negiranja poslanika.
Ô Messager, observe lorsque Nous ferons usage de violence extrême à l’encontre des mécréants de ton peuple lors de la Bataille de Badr. Nous Nous vengerons d’eux pour avoir mécru en Allah et traité de menteur Son Messager.
-Ey Resul!- Bedir gününde ve kıyametin şiddetli azap gününde kavminin kâfirlerini kuvvetlice yakalamamızı bekle. Allah'a küfür etmeleri ve resulünü yalanlamaları sebebi ile biz de onlardan intikamımızı mutlaka alacağız.
O Messenger! Wait for the day when I will seize the disbelievers with the greatest seizing, by entering them into the hellfire on the Day of Judgement wherein they will live forever. I will take retribution from them for their disbelief in Allah and rejecting His messengers.
And verily I tested the people of Pharaoh before them, and their noble messenger came to them from Allah calling them towards His oneness and worship. He was Moses (peace be upon him).
17- Andolsun biz, onlardan önce de Firavun kavmini imtihandan geçirmiştik. Onlara çok şerefli bir peygamber gelmişti de (şöyle demişti:)
18- “Allah’ın kullarını bana teslim edin. Şüphesiz ben, sizin için (gönderilmiş) çok güvenilir bir peygamberim.”
19- “Allah’a karşı büyüklenip zorbalık etmeyin. Çünkü ben size apaçık bir delil getirmekteyim.”
20- “Gerçekten ben, beni taşlamanızdan benim de Rabbim, sizin de Rabbiniz (olan Allah'a) sığınırım.”
21- “Eğer bana iman etmiyorsanız, bari beni kendi halime bırakın.”
22- Sonunda Rabbine:“Gerçekten bunlar günahkâr bir toplumdur” diyerek dua etti.
23- (O da buyurdu ki:)“Kullarımı geceleyin yola çıkar! Şüphesiz siz, takip edileceksiniz.”
24- “Denizi de olduğu gibi açık bırak. Çünkü onlar, boğulacak bir ordudur.”
25- Onlar, nice bahçeleri ve pınarları geride bıraktılar.
26- Nice ekinleri ve değerli konakları;
27- Zevk ve sefa sürdükleri nice nimetleri de.
28- İşte böyle... Biz, onları başka bir kavme miras verdik.
29- Gök de yer de onlar için ağlamadı ve onlara mühlet de verilmedi.
30- Andolsun Biz İsrailoğullarını o aşağılayıcı azaptan kurtardık;
31- Firavun’dan. Çünkü o, büyüklenen bir zorba ve haddi aşmış biri idi.
32- Andolsun Biz onları seçip bir bilgiye göre alemlere üstün kıldık.
33- Onlara kendilerinde apaçık bir lütuf bulunan birtakım âyetler/mucizeler de verdik.
17. Yüce Allah, Rasûlü Muhammed sallallahu aleyhi ve sellem’i yalanlayanları ve onların yalanlamalarını söz konusu ettikten sonra, geçmişte de bunlara benzer yalanlayıcıların gelmiş olduğunu söz konusu etmektedir. Bu yalanlayıcıların Mûsâ aleyhisselam ile birlikte başlarından geçenleri ve bu yalanlayıcıların izlemekte oldukları yoldan vazgeçmeleri için de Allah’ın Mûsâ aleyhisselam’ı yalanlayanların başına getirdiği musibetler hatırlatılarak şöyle buyrulmaktadır:“Andolsun biz, onlardan önce de Firavun kavmini imtihandan geçirmiştik.” Peygamberimiz İmran oğlu Mûsâ’yı onlara peygamber olarak göndermek sureti ile onları sınadık. O, çok şerefli bir peygamber idi. Onda bulunan üstün ahlâkî değerler başkasında yoktu.
18. O, Firavun ve çevresindeki ileri gelenlere:“Allah’ın kullarını bana teslim edin.”demişti. Bu kullardan kasıt, İsrailoğullarıdır. Yani onları artık serbest bırakın. İşkencelerinizden ve onlara en kötü azapları tattırmanızdan artık vazgeçin; bırakın hürriyetlerine kavuşsunlar. Onlar, benim halkımdır ve kendi çağdaşlarının en üstünleridir. Siz ise onlara zulmettiniz ve onları haksız yere köleleştirdiniz. O nedenle Rablerine ibadet etmeleri için onları serbest bırakın.“Şüphesiz ben, sizin için (gönderilmiş) çok güvenilir bir peygamberim.” Ben size âlemlerin Rabbi tarafından gönderilmiş ve Rabbimin bana gönderdikleri hususunda çok emin ve güvenilir bir kimseyim. Benimle gönderdiklerinden hiçbir şeyi sizden gizlemediğim gibi ona bir şey artırmıyorum ve eksiltmiyorum da.
Bu özellik ise tam anlamı ile ona bağlanıp itaat etmeyi gerektirir.
19. “Allah’a karşı büyüklenip zorbalık etmeyin.”Kibirlenip O’na ibadetten yüz çevirerek ve kullarına karşı da zorbalık ederek üstünlük iddiasında bulunmayın.“Çünkü ben size apaçık bir delil getirmekteyim.” Bu delil, onun gösterdiği göz kamaştırıcı mucizeler ve kaçınılmaz olarak kabul edilmek zorunda kalınan delillerdir.
20. Ancak onlar, Mûsâ aleyhisselam’ı yalanladılar ve onu öldürmeye kalkıştılar. O da onların kötülüklerinden Allah’a sığınarak şöyle dedi:“Gerçekten ben, beni taşlamanızdan” taşa tutmak sureti ile en kötü şekilde öldürmenizden “benim de Rabbim, sizin de Rabbiniz (olan Allah'a) sığınırım.”
21. “Eğer bana iman etmiyorsanız, bari beni kendi halime bırakın.”
Yani sizin takınacağınız üç tavır söz konusudur: Bana iman etmeniz ki benim istediğim de budur. Eğer bunu yapmayacak olursanız o halde; benden uzak durun. Ne aleyhimde olun, ne lehimde. Bana kötülük yapmayın yeter. Ancak onlar, ne birinci aşamayı yerine getirdiler, ne de ikinci aşamada kaldılar. Yüce Allah’a karşı isyanlarını, peygamberi Mûsâ aleyhisselam’a karşı da savaşlarını sürdürdüler. Onun, kavmi olan İsrailoğullarının başına geçmesine imkân tanımadılar.
22. “Sonunda Rabbine: Gerçekten bunlar günahkâr bir toplumdur” diyerek dua etti.” Bunlar dünyada iken azabı gerektirecek suçlar işlediler.
Mûsâ aleyhisselam, bu sözleri ile onların durumunu dile getirerek dua etmiş oluyordu. Bu, hal diliyle yapılmış bir duadır ve sözlü duadan daha etkilidir. Nitekim o, başka bir yerde de şöyle dua etmişti:“Rabbim doğrusu bana indireceğin her hayra muhtacım.”(el-Kasas, 28/24)
23. Bunun üzerine Yüce Allah ona, kullarını alarak geceleyin yola çıkmasını emretti. Firavun ve kavminin de arkalarından kendilerini izleyeceklerini bildirdi.
24. “Denizi de olduğu gibi açık bırak!” Bu, şöyle olmuştu:Mûsâ aleyhisselam, Yüce Allah’ın emrettiği şekilde İsrailoğullarını geceleyin alıp götürdü. Firavun, onları takip edince Yüce Allah Mûsâ aleyhisselam’a denize asası ile vurmasını emretti. O da vurunca on iki tane yol açıldı. Bütün yollar arasında su, büyük dağlar gibi bir hal aldı ve Mûsâ aleyhisselam, kavmi ile birlikte o yollardan geçtiler. O denizden çıktıkları vakit Yüce Allah, Mûsâ aleyhisselam’a denizi olduğu halde bırakmasını emretti. Böylelikle Firavun ve askerlerinin de o yolu izlemeleri sağlanmış oldu.“Çünkü onlar boğulacak bir ordudur.” Mûsâ aleyhisselam’ın kavmi, bütünü ile denizden çıkıp Firavun ve beraberindekiler de bütünü ile denizin içine girince Yüce Allah, denize üzerlerine kapanmasını emretti. Onlardan tek bir kişi kurtulmamak üzere hepsi suda boğuldular.
Dünya hayatında kendilerine verilmiş bulunan nimetleri geride bıraktılar. Allah, bunları Firavun ve kavmi tarafından köleleştirilmiş bulunan İsrailoğullarına miras olarak verdi. İşte bundan dolayı Yüce Allah, şöyle buyurmaktadır:
25-28. “Onlar nice bahçeleri ve pınarları geride bıraktılar. Nice ekinleri ve değerli konakları, zevk ve sefa sürdükleri nice nimetleri de. İşte böyle... Biz onları” yani bu sözü edilen nimetleri “başka bir kavme miras verdik.” Bir diğer âyet-i kerimede de şöyle buyurulmaktadır:“İşte böyle... Biz onları İsrailoğullarına miras verdik.”(eş-Şuarâ, 26/59)
29. “Gök de yer de onlar için ağlamadı.”Yüce Allah, onları helak ettiğinde gök ve yer onlar için ağlamadı. Yani onlar adına üzülmedi. Onlardan ayrıldığı için kederlenmedi. Aksine gökler ve yer de dahil herkes, onların helâk edilmelerine sevindi. Çünkü onlar, geride yüzlerini karartacak ve bütün âlemler tarafından kendilerine lanet okunup öfke duyulmasını gerektirecek şeylerden başka bir şey bırakmadılar.“ve onlara mühlet de verilmedi.” Cezalandırılmaları ertelenmedi, onlara süre tanınmadı. Aksine onlar derhal helâk edildiler.
30-31. Daha sonra Yüce Allah, İsrailoğullarına lütuflarını hatırlatarak şöyle buyurmaktadır:“Andolsun Biz İsrailoğullarını” içinde bulundukları “o aşağılayıcı azaptan kurtardık. Firavun’dan.” Zira o, onların oğullarını boğazlıyor, kız çocuklarını da hayatta bırakıyordu. “Çünkü o” yeryüzünde haksız yere “büyüklenen bir zorba ve” Allah’ın sınırlarını çiğneyen, haramlarını işlemek cesaretini gösteren “haddi aşmış biri idi.”
32. “Andolsun Biz onları bir bilgiye” böyle bir üstünlüğe layık oldukları bilgisine “alemlere üstün kıldık.” Onları seçtik.
Âlemlerden kasıt, hem kendi çağdaşları, hem kendilerinden öncekiler hem de kendilerinden sonraki- Yüce Allah, Muhammed sallallahu aleyhi ve sellem ümmetini getirinceye kadarki- kimselerdir. Ancak Muhammed sallallahu aleyhi ve sellem ümmeti bütün âlemlerden üstündür. Yüce Allah, onları insanların faydasına çıkartılmış en hayırlı ümmet kılmış ve başkalarına vermediği pek çok lütufları onlara ihsan etmiştir.
33. “Onlara” İsrailoğullarına “kendilerinde apaçık bir lütuf bulunan” Bizim tarafımızdan kendilerine açıkça görülen pek çok ihsan ve peygamberleri Mûsâ aleyhisselam’ın kendilerine getirdiklerinin doğruluğunu ortaya koyan açık bir delil ihtiva eden “birtakım” göz kamaştırıcı “ayetler” açıkça görülen mucizeler “verdik.”
En verdad, antes de ellos Al-lah probó al pueblo del Faraón, y envió a un noble Mensajero que fue a ellos de parte de Al-lah invitándolos a Su unicidad y adoración. Era Moisés u.
"Sungguh sebelum mereka telah Kami uji kaum Fir'aun dan telah datang kepada mereka seorang rasul yang mulia, (dengan berkata), 'Serahkan kepadaku hamba-hamba Allah (Bani Israil yang kamu perbudak). Sesungguhnya aku adalah utusan (Allah) yang dipercaya kepadamu, dan janganlah kamu menyombong-kan diri terhadap Allah. Sesungguhnya aku datang kepadamu dengan membawa bukti yang nyata. Dan sesungguhnya aku berlindung kepada Rabbku dan Rabbmu, dari keinginanmu me-rajamku, dan jika kamu tidak beriman kepadaku, maka biar-kanlah aku (memimpin Bani Israil).' Kemudian Musa berdoa kepada Rabbnya, 'Sesungguhnya mereka ini adalah kaum yang berdosa (segerakanlah azab kepada mereka).' (Allah berfirman), 'Maka berjalanlah kamu dengan membawa hamba-hambaKu pada malam hari, sesungguhnya kamu akan dikejar, dan biar-kanlah laut itu tetap terbelah. Sesungguhnya mereka adalah tentara yang akan ditenggelamkan. Alangkah banyaknya taman dan mata air yang mereka tinggalkan, dan kebun-kebun serta tempat-tempat yang indah-indah, dan kesenangan-kesenangan yang mereka menikmatinya, demikianlah. Dan Kami wariskan semua itu kepada kaum yang lain. Maka langit dan bumi tidak menangisi mereka dan mereka pun tidak diberi tangguh. Dan sungguh telah Kami selamatkan Bani Israil dari siksaan yang menghinakan, dari (azab) Fir'aun. Sesungguhnya dia adalah orang yang sombong, salah seorang dari orang-orang yang me-lampaui batas. Dan sungguh telah Kami pilih mereka dengan pengetahuan (Kami) atas bangsa-bangsa. Dan Kami telah mem-berikan kepada mereka di antara tanda-tanda kekuasaan (Kami) sesuatu yang di dalamnya terdapat nikmat yang nyata'." (Ad-Dukhan: 17-33).
(17) Ketika Allah سبحانه وتعالى menyebutkan pendustaan orang-orang yang mendustakan Rasul Muhammad a, Allah سبحانه وتعالى menyebutkan bahwa mereka memiliki panutan dari orang-orang yang mendus-takan sebelumnya. Allah سبحانه وتعالى menyebutkan kisah mereka bersama Musa dan apa yang Allah سبحانه وتعالى timpakan pada mereka agar mereka yang mendustakan agama yang dibawa Muhammad a gentar. Allah سبحانه وتعالى berfirman, ﴾ وَلَقَدۡ فَتَنَّا قَبۡلَهُمۡ قَوۡمَ فِرۡعَوۡنَ ﴿ "Sungguh sebelum mereka telah Kami uji kaum Fir'aun," yaitu Kami uji dan tes mereka dengan diutusnya rasul Kami, Musa bin Imran, kepada mereka, seorang rasul mulia yang di dalam dirinya terdapat kemuliaan dan akhlak baik yang tidak dimiliki oleh yang lain.
(18) ﴾ أَنۡ أَدُّوٓاْ إِلَيَّ عِبَادَ ٱللَّهِۖ ﴿ "Serahkan kepadaku hamba-hamba Allah (Bani Israil yang kamu perbudak)." Artinya, Nabi Musa berkata ke-pada Fir'aun dan kaumnya, "Serahkanlah Bani Israil dan lepaskan mereka dari siksaan pedih kalian, karena mereka adalah kaumku dan orang-orang terbaik di masa mereka, kalian telah menzhalimi mereka dan memperbudak mereka tanpa hak, lepaskan mereka agar mereka menyembah Rabb mereka, ﴾ إِنِّي لَكُمۡ رَسُولٌ أَمِينٞ ﴿ "sesungguh-nya aku adalah utusan (Allah) yang dipercaya kepadamu," yaitu utusan dari Rabb semesta alam, dipercaya atas apa yang diutuskan padaku. Dan ini mengharuskan ketundukan Fir'aun padanya secara sem-purna.
(19) ﴾ وَأَن لَّا تَعۡلُواْ عَلَى ٱللَّهِۖ ﴿ "Dan janganlah kamu menyombongkan diri terhadap Allah," dengan merasa sombong untuk menyembahNya serta tinggi hati terhadap hamba-hamba Allah سبحانه وتعالى, ﴾ إِنِّيٓ ءَاتِيكُم بِسُلۡطَٰنٖ مُّبِينٖ ﴿ "sesungguhnya aku datang kepadamu dengan membawa bukti yang nyata." Yaitu dengan hujjah jelas dan nyata. Itulah mukjizat-mukjizat nyata dan bukti-bukti yang kuat dan memaksa yang dibawa Musa عليه السلام.
(20) Tapi mereka mendustakannya dan hendak membunuh beliau. Musa عليه السلام kembali kepada Rabbnya dari keburukan mereka seraya berkata, ﴾ وَإِنِّي عُذۡتُ بِرَبِّي وَرَبِّكُمۡ أَن تَرۡجُمُونِ ﴿ "Dan sesungguhnya aku ber-lindung kepada Rabbku dan Rabbmu, dari keinginanmu merajamku," yakni, kalian membunuhku dengan cara paling buruk, yaitu dengan cara melempari dengan batu.
(21) ﴾ وَإِن لَّمۡ تُؤۡمِنُواْ لِي فَٱعۡتَزِلُونِ ﴿ "Dan jika kamu tidak beriman kepadaku, maka biarkanlah aku (memimpin Bani Israil)." Artinya, kalian memiliki tiga alternatif; beriman kepadaku dan itulah yang aku inginkan dari kalian, bila alternatif ini tidak kalian lakukan, maka tinggalkan aku, aku tidak menanggung apa pun dan aku tidak mendapatkan apa pun, jangan kau ganggu aku. Tapi alternatif pertama dan kedua tidak mereka lakukan, justru mereka tetap membangkang kepada Allah سبحانه وتعالى dan memusuhi nabiNya, Musa عليه السلام, tanpa memberinya kesempatan untuk mengajak kaumnya, Bani Israil.
(22) ﴾ فَدَعَا رَبَّهُۥٓ أَنَّ هَٰٓؤُلَآءِ قَوۡمٞ مُّجۡرِمُونَ ﴿ "Kemudian Musa berdoa kepada Rabbnya, 'Sesungguhnya mereka ini adalah kaum yang berdosa (segera-kanlah azab kepada mereka)'," yakni, mereka melakukan dosa yang mewajibkan disegerakannya siksaan. Nabi Musa memberitahukan kondisi mereka. Ini adalah doa dengan kondisi yang lebih mengena daripada doa dengan kata-kata sebagaimana yang Nabi Musa doa-kan untuk dirinya sendiri,
﴾ رَبِّ إِنِّي لِمَآ أَنزَلۡتَ إِلَيَّ مِنۡ خَيۡرٖ فَقِيرٞ 24 ﴿
"Ya Rabbku, sesungguhnya aku sangat memerlukan sesuatu kebaikan yang Engkau turunkan kepadaku." (Al-Qashash: 24).
(23) Kemudian Allah سبحانه وتعالى memerintahkan agar pergi bersama hamba-hambaNya di malam hari dan Allah سبحانه وتعالى memberitahukan bahwa Fir'aun dan kaumnya akan mengikutinya.
(24) ﴾ وَٱتۡرُكِ ٱلۡبَحۡرَ رَهۡوًاۖ ﴿ "Dan biarkanlah laut itu tetap terbelah," yaitu seperti kondisinya. Hal itu karena ketika Musa dan Bani Israil pergi di malam hari sebagaimana diperintahkan Allah سبحانه وتعالى dan diikuti oleh Fir'aun, Allah سبحانه وتعالى memerintahkan Nabi Musa عليه السلام untuk memukul laut kemudian berubah menjadi dua belas jalan. Air laut yang ada di sela-sela jalan itu seperti gunung besar. Musa dan kaumnya pun melintas. Ketika mereka keluar dari laut, Allah سبحانه وتعالى memerintahkan Nabi Musa عليه السلام untuk membiarkannya tetap terbelah agar dilintasi oleh Fir'aun dan bala tentaranya, ﴾ إِنَّهُمۡ جُندٞ مُّغۡرَقُونَ ﴿ "sesungguhnya me-reka adalah tentara yang akan ditenggelamkan." Ketika seluruh kaum Nabi Musa عليه السلام keluar dari air dan kaum Fir'aun masuk, Allah سبحانه وتعالى memerintahkan Nabi Musa عليه السلام untuk memukul ke arah mereka dan mereka semua tenggelam dan meninggalkan semua kenikmatan dunia. Allah سبحانه وتعالى menjadikan Bani Israil yang pernah diperbudak oleh mereka sebagai yang mewarisi mereka.
(25-28) Karena itu Allah سبحانه وتعالى berfirman, ﴾ كَمۡ تَرَكُواْ مِن جَنَّٰتٖ وَعُيُونٖ 25 وَزُرُوعٖ وَمَقَامٖ كَرِيمٖ 26 وَنَعۡمَةٖ كَانُواْ فِيهَا فَٰكِهِينَ 27 كَذَٰلِكَۖ وَأَوۡرَثۡنَٰهَا ﴿ "Alangkah banyaknya taman dan mata air yang mereka tinggalkan, dan kebun-kebun serta tem-pat-tempat yang indah-indah, dan kesenangan-kesenangan yang mereka menikmatinya, demikianlah dan Kami wariskan" nikmat t e r s e b u t ﴾ قَوۡمًا ءَاخَرِينَ 28 ﴿ "kepada kaum yang lain." Dalam ayat lain,
﴾ كَذَٰلِكَۖ وَأَوۡرَثۡنَٰهَا بَنِيٓ إِسۡرَٰٓءِيلَ 59 ﴿
"Seperti itulah Kami mewariskannya untuk Bani Israil." (Asy-Syu'ara`: 59).
(29) ﴾ فَمَا بَكَتۡ عَلَيۡهِمُ ٱلسَّمَآءُ وَٱلۡأَرۡضُ ﴿ "Maka langit dan bumi tidak me-nangisi mereka," yakni, ketika Allah سبحانه وتعالى melenyapkan dan membina-sakan mereka, langit dan bumi tidak menangisi mereka, maksud-nya tidak bersedih atas mereka dan tidak berduka karena berpisah dengan mereka. Bahkan semuanya hingga langit dan bumi bergem-bira karena kebinasaan dan lenyapnya Fir'aun dan kaumnya, sebab mereka tidak meninggalkan jejak apa pun selain apa yang membuat kelam wajah mereka dan mengharuskan mereka mendapatkan laknat serta kemurkaan seluruh alam, bahkan seketika itu juga mereka diratakan dengan tanah.
(30-31) Selanjutnya Allah سبحانه وتعالى memberikan karunia pada Bani Israil seraya berfirman, ﴾ وَلَقَدۡ نَجَّيۡنَا بَنِيٓ إِسۡرَٰٓءِيلَ مِنَ ٱلۡعَذَابِ ٱلۡمُهِينِ ﴿ "Dan sungguh telah Kami selamatkan Bani Israil dari siksaan yang menghinakan," yang pernah mereka alami, ﴾ مِن فِرۡعَوۡنَۚ ﴿ "dari (azab) Fir'aun," karena Fir'aun menyembelih anak-anak lelaki mereka dan membiarkan wanita hidup. ﴾ إِنَّهُۥ كَانَ عَالِيٗا ﴿ "Sesungguhnya dia adalah orang yang sombong," yaitu bersikap tinggi hati di bumi tanpa hak, dan ﴾ مِّنَ ٱلۡمُسۡرِفِينَ ﴿ "salah seorang dari orang-orang yang melampaui batas," yang melanggar hu-kum-hukum Allah سبحانه وتعالى dan berani menerjang larangan-laranganNya.
(32) ﴾ وَلَقَدِ ٱخۡتَرۡنَٰهُمۡ ﴿ "Dan sungguh telah Kami pilih mereka," yakni, Kami seleksi mereka ﴾ عَلَىٰ عِلۡمٍ ﴿ "dengan pengetahuan (Kami)," yakni, berdasarkan pengetahuan Kami pada mereka dan keberhakan mereka atas keutamaan, ﴾ عَلَى ٱلۡعَٰلَمِينَ ﴿ "atas bangsa-bangsa," yakni, atas bangsa-bangsa di masa mereka dan orang-orang sebelum serta sesudah mereka hingga umat Muhammad a datang, mereka adalah umat terbaik secara keseluruhan. Allah سبحانه وتعالى menjadikan umat Muhammad a sebagai umat terbaik yang dikeluarkan untuk manusia dan memberi mereka karunia yang tidak diberikan pada umat lain.
(33) . ﴾ وَءَاتَيۡنَٰهُم ﴿ "Dan Kami telah memberikan kepada mereka," yakni, Bani Israil, ﴾ مِّنَ ٱلۡأٓيَٰتِ ﴿ "di antara tanda-tanda kekuasaan (Kami)," yang nyata dan mukjizat terang, ﴾ مَا فِيهِ بَلَٰٓؤٞاْ مُّبِينٌ ﴿ "sesuatu yang di dalamnya terdapat nikmat yang nyata," yaitu kebaikan yang banyak dan nyata yang diberikan kepada mereka serta sebagai hujjah atas kebenaran risalah yang dibawa oleh nabi mereka, Musa عليه السلام.
Talaga ngang sumulit Kami bago nila sa mga tao ni Paraon, at may dumating sa kanila na isang sugong marangal mula kay Allāh, na nag-aanyaya sa kanila tungo sa paniniwala sa kaisahan ni Allāh at pagsamba sa Kanya. Siya ay si Moises – sumakanya ang pagbati ng kapayapaan.
Sungguh, telah Kami uji kaum Firaun sebelum mereka dan telah datang kepada mereka seorang utusan yang mulia dari sisi Allah, mengajak mereka untuk menauhidkan Allah dan menyembah-Nya, yaitu Musa -'alaihissalām-.
Nous avons testé le peuple de Pharaon avant eux. Un noble messager envoyé par Allah les appela à proclamer Son Unicité et à L’adorer. Il s’agit de Moïse.
Và quả thật, TA đã thử thách trước họ là cộng đồng của Fir-'awn, và đã đến với họ một Sứ Giả vinh dự của Allah để kêu gọi họ đến với sự tin tưởng Allah duy nhất và thờ phượng Ngài, và Người chính là Musa.
The Story of Musa and Fir`awn, and how the Children of Israel were saved
Allah tells us, `before these idolators, We tested the people of Fir`awn, the copts of Egypt.'
وَجَآءَهُمْ رَسُولٌ كَرِيمٌ
(when there came to them a noble Messenger.) means, Musa, peace be upon him, the one to whom Allah spoke.
أَنْ أَدُّواْ إِلَىَّ عِبَادَ اللَّهِ
(Deliver to me the servants of Allah.) This is like the Ayah:
فَأَرْسِلْ مَعَنَا بَنِى إِسْرَءِيلَ وَلاَ تُعَذِّبْهُمْ قَدْ جِئْنَـكَ بِـَايَةٍ مِّن رَّبِّكَ وَالسَّلَـمُ عَلَى مَنِ اتَّبَعَ الْهُدَى
(So let the Children of Israel go with us, and torment them not; indeed, we have come with a sign from your Lord! And peace will be upon him who follows the guidance!") (20:47)
إِنِّي لَكُمْ رَسُولٌ أَمِينٌ
(Verily, I am to you a Messenger worthy of all trust.) means, `what I convey to you is trustworthy.'
وَأَن لاَّ تَعْلُواْ عَلَى اللَّهِ
(And exalt not yourselves against Allah.) means, `and do not be too arrogant to follow His signs. Accept His proof and believe in His evidence.' This is like the Ayah:
إِنَّ الَّذِينَ يَسْتَكْبِرُونَ عَنْ عِبَادَتِى سَيَدْخُلُونَ جَهَنَّمَ دَخِرِينَ
(Verily, those who scorn My worship they will surely enter Hell in humiliation!) (40:60)
إِنِّى ءَاتِيكُمْ بِسُلْطَانٍ مُّبِينٍ
(Truly, I have come to you with a manifest authority.) means, with clear and obvious proof. This refers to the clear signs and definitive evidence with which Allah sent him.
وَإِنِّى عُذْتُ بِرَبِّى وَرَبِّكُمْ أَن تَرْجُمُونِ
(And truly, I seek refuge with my Lord and your Lord, lest you should stone me.) Ibn `Abbas, may Allah be pleased with him, and Abu Salih said, "This refers to a verbal assault, which means insults." Qatadah said, "Meaning `stoning' in the literal sense, so that the meaning is: `I seek refuge with Allah, Who created me and you, from your making any harmful words or actions reach me."'
وَإِن لَّمْ تُؤْمِنُواْ لِى فَاعْتَزِلُونِ
(But if you believe me not, then keep away from me and leave me alone.) means, `then let us leave one another alone and live in peace until Allah judges between us.' After Musa, may Allah be pleased with him, had stayed among them for a long time, and the proof of Allah had been established against them, and that only increased them in disbelief and stubbornness, he prayed to his Lord against them, a prayer which was answered. Allah says:
وَقَالَ مُوسَى رَبَّنَآ إِنَّكَ ءاتَيْتَ فِرْعَوْنَ وَمَلاّهُ زِينَةً وَأَمْوَالاً فِى الْحَيَوةِ الدُّنْيَا رَبَّنَا لِيُضِلُّواْ عَن سَبِيلِكَ رَبَّنَا اطْمِسْ عَلَى أَمْوَلِهِمْ وَاشْدُدْ عَلَى قُلُوبِهِمْ فَلاَ يُؤْمِنُواْ حَتَّى يَرَوُاْ الْعَذَابَ الاٌّلِيمَ قَالَ قَدْ أُجِيبَتْ دَّعْوَتُكُمَا فَاسْتَقِيمَا
(And Musa said: "Our Lord! You have indeed bestowed on Fir`awn and his chiefs splendor and wealth in the life of this world, our Lord! That they may lead men astray from Your path. Our Lord! Destroy their wealth, and harden their hearts, so that they will not believe until they see the painful torment." Allah said: "Verily, the invocation of you both is accepted. So you both keep to the straight way.") (10:88-89) And Allah says here:
فَدَعَا رَبَّهُ أَنَّ هَـؤُلاَءِ قَوْمٌ مُّجْرِمُونَ
(So he (Musa) called upon his Lord (saying): "These are indeed the people who are criminals.") Whereupon Allah commanded him to bring the Children of Israel out from among them, without the command, consent or permission of Fir`awn. Allah said:
فَأَسْرِ بِعِبَادِى لَيْلاً إِنَّكُم مُّتَّبَعُونَ
(Depart you with My servants by night. Surely, you will be pursued.) This is like the Ayah:
وَلَقَدْ أَوْحَيْنَآ إِلَى مُوسَى أَنْ أَسْرِ بِعِبَادِى فَاضْرِبْ لَهُمْ طَرِيقاً فِى الْبَحْرِ يَبَساً لاَّ تَخَافُ دَرَكاً وَلاَ تَخْشَى
And indeed We revealed to Mu0sa0 (saying): Travel by night with My servants and strike a dry path for them in the sea, fearing neither to be overtaken nor being afraid (of drowning in the sea). )20:77(
وَاتْرُكِ الْبَحْرَ رَهْواً إِنَّهُمْ جُندٌ مُّغْرَقُونَ
(And leave the sea as it is (quiet and divided). Verily, they are a host to be drowned.) When Musa and the Children of Israel has crossed the sea, Musa wanted to strike it with his staff so that it would go back as it had been, and it would form a barrier between then and Fir`awn and prevent him from reaching them. But Allah commanded him to leave it as it was, quiet and divided, and gave him the glad tidings that they were a host to be drowned, and that he should not fear either being overtaken by Fir`awn or drowning in the sea. Ibn `Abbas, may Allah be pleased with him, said:
وَاتْرُكِ الْبَحْرَ رَهْواً
(And leave the sea as it is (quiet and divided).) means, leave it as it is and keep moving. Mujahid said:
رَهْواً
(as it is) means, a dry path, as it is. `Do not command it to go back; leave it until the last of them have entered it.' This was also the view of `Ikrimah, Ar-Rabi` bin Anas, Ad-Dahhak, Qatadah, Ibn Zayd, Ka`b Al-Ahbar, Simak bin Harb and others.
كَمْ تَرَكُواْ مِن جَنَّـتٍ وَعُيُونٍ وَزُرُوعٍ
(How many of gardens and springs that they left behind. And green crops) this refers to rivers and wells.
وَمَقَامٍ كَرِيمٍ
and goodly places, means, fine dwellings and beautiful places. Muja0hid and Sa 0d bin Jubayr said:
وَمَقَامٍ كَرِيمٍ
(and goodly places,) means elevated places.
وَنَعْمَةٍ كَانُواْ فِيهَا فَـكِهِينَ
(And comforts of life wherein they used to take delight!) means, a life which they were enjoying, where they could eat whatever they wanted and wear what they liked, with wealth and glory and power in the land. Then all of that was taken away in a single morning, they departed from this world and went to Hell, what a terrible abode!
كَذَلِكَ وَأَوْرَثْنَـهَا قَوْماً ءَاخَرِينَ
(Thus (it was)! And We made other people inherit them.) namely the Children of Israel.
فَمَا بَكَتْ عَلَيْهِمُ السَّمَآءُ وَالاٌّرْضُ
(And the heavens and the earth wept not for them, ) means, they had no righteous deeds which used to ascend through the gates of the heavens, which would weep for them when they died, and they had no places on earth where they used to worship Allah which would notice their loss. So they did not deserve to be given a respite, because of their disbelief, sin, transgression and stubbornness. Ibn Jarir recorded that Sa`id bin Jubayr said, "A man came to Ibn `Abbas, may Allah be pleased with him, and said to him: `O Abu Al-`Abbas, Allah says,
فَمَا بَكَتْ عَلَيْهِمُ السَّمَآءُ وَالاٌّرْضُ وَمَا كَانُواْ مُنظَرِينَ
(And the heavens and the earth wept not for them, nor were they given respite) -- do the heavens and the earth weep for anybody' He, may Allah be pleased with him, said, `Yes, there is no one who does not have a gate in the heavens through which his provision comes down and his good deeds ascend. When the believer dies, that gate is closed; it misses him and weeps for him, and the place of prayer on earth where he used to pray and remember Allah also weeps for him. But the people of Fir`awn left no trace of righteousness on the earth and they had no good deeds that ascended to Allah, so the heavens and the earth did not weep for them."' Al-`Awfi reported something similar from Ibn `Abbas, may Allah be pleased with him.
وَلَقَدْ نَجَّيْنَا بَنِى إِسْرَءِيلَ مِنَ الْعَذَابِ الْمُهِينِ - مِن فِرْعَوْنَ إِنَّهُ كَانَ عَالِياً مِّنَ الْمُسْرِفِينَ
(And indeed We saved the Children of Israel from the humiliating torment from Fir`awn; verily, he was arrogant and was of the excessive. ) Here Allah reminds them of how He saved them from their humiliation and subjugation at the hands of Fir`awn, when they were forced to do menial tasks.
مِن فِرْعَوْنَ إِنَّهُ كَانَ عَالِياً
(From Fir`awn; verily, he was arrogant) means, he was proud and stubborn. This is like the Ayah:
إِنَّ فِرْعَوْنَ عَلاَ فِى الاٌّرْضِ
(Verily, Fir`awn exalted himself in the land) (28:4).
فَاسْتَكْبَرُواْ وَكَانُواْ قَوْماً عَـلِينَ
(but they behaved insolently and they were people self-exalting) (23:46). He was one of the excessive and held a foolish opinion of himself.
وَلَقَدِ اخْتَرْنَـهُمْ عَلَى عِلْمٍ عَلَى الْعَـلَمِينَ
(And We chose them above the nations (Al-`Alamin) with knowledge,) Mujahid said, "This means that they were chosen above those among whom they lived." Qatadah said, "They were chosen above the other people of their own time, and it was said that in every period there are people who are chosen above others." This is like the Ayah:
قَالَ يَمُوسَى إِنْى اصْطَفَيْتُكَ عَلَى النَّاسِ
((Allah) said: "O Musa I have chosen you above men.") (7:144), which means, above the people of his time. This is also like the Ayah:
وَاصْطَفَـكِ عَلَى نِسَآءِ الْعَـلَمِينَ
(and (Allah has) chosen you (Maryam) above the women of the nations (Al-`Alamin).) (3:42), i.e., Maryam was chosen above the women of her time. For Khadijah, may Allah be pleased with her, is higher than her in status or is equal to her, as was Asiyah bint Muzahim, the wife of Fir`awn. And the superiority of `A'ishah, may Allah be pleased with her, over all other women is like the superiority of Tharid over all other dishes.
وَءَاتَيْنَـهُم مِّنَ الاٌّيَـتِ
(And granted them signs) means clear proofs and extraordinary evidence.
مَا فِيهِ بَلَؤٌاْ مُّبِينٌ
(in which there was a plain trial.) means, an obvious test to show who would be guided by it.
Ant olsun onlardan önce Firavun'un kavmini de imtihan etmiştik. Onlara Allah tarafından kendilerini Allah'ın birliğine ve ibadetine davet eden değerli ve şerefli bir resul olan Musa -aleyhisselam- gelmişti.
E mettemmo alla prova, prima di loro, il popolo del Faraone. Giunse loro un nobile Messaggero da parte di Allāh che li invitò all'Unicità di Allāh e alla Sua adorazione, ovvero Mūsā, pace a lui.
A Mi smo i prije njih faraonov narod u iskušenje stavili, i došao im je
plemeniti poslanik koji ih je pozivao u vjerovanje i obožavanje samo jednog Allaha. Taj poslanik je Musa, alejhi selam.
Moïse dit à Pharaon et aux siens: Livrez-moi les Israélites car ce sont les serviteurs d’Allah que vous n’avez aucun droit d’asservir. Je suis un messager qui vous a été envoyé par Allah, habilité à vous transmettre ce qu’Il m’a ordonné de vous transmettre, sans rien y ajouter, ni en soustraire.
Musa nói với Fir-'awn và thần dân của hắn: Xin bệ hạ hãy cứ để mặc cho Thần cùng với con cháu của Israel, vì họ là bầy tôi của Allah, bệ hạ không có quyền bắt họ làm nô lệ. Quả thật, Thần là một Sứ Giả của Allah, được Ngài tín nhiễm ra lệnh cho Thần đến truyền đạt cho bệ hạ mệnh lệnh của Ngài, Thần không thêm cũng không bớt bất cứ điều gì.
Nagsabi si Moises kay Paraon at sa mga tao nito: "Iwan ninyo sa akin ang mga anak ni Israel sapagkat sila ay mga lingkod ni Allāh; wala kayong karapatan na umalipin sa kanila. Tunay na ako para sa inyo ay isang sugong mapagkakatiwalaan mula kay Allāh sa anumang ipinag-utos Niya sa akin na ipaabot ko sa inyo; hindi ako nagbabawas mula roon ng anuman at hindi ako nagdaragdag doon.
Musa berkata kepada Firaun dan kaumnya, “Serahkan padaku Bani Israil, mereka adalah hamba-hamba Allah, kalian tidak berhak untuk memperbudak mereka, sesungguhnya aku adalah utusan Allah, yang dipercaya atas apa yang diperintahkan kepadaku untuk aku sampaikan kepada kalian, tidak aku kurangi sedikit pun darinya dan tidak pula aku tambahi sedikit pun.
Moisés u le dijo al Faraón y a su pueblo: “Dejen en libertad a los hijos de Israel, porque son siervos de Al-lah; no tienen derecho a tomarlos como esclavos. He sido enviado como un Mensajero de Al-lah para ustedes, soy digno de confianza al transmitir lo que Él me ha ordenado. No le quitaré ni le añadiré nada al mensaje”.
Moses said to Pharaoh and his people, “Leave the Israelites to me, because they are the servants of Allah; you have no right to take them as slaves. Indeed, I am a messenger to you from Allah, I am trustworthy in conveying what He has commanded me to convey. I will not take anything away from it nor add anything to it.”
Mūsā disse al Faraone e al suo popolo: "Lasciate che i figli di Isrāīl vengano con me; loro sono i sudditi di Allāh, non avete il diritto di ridurli in schiavitù. In verità, io sono un messaggero di Allāh a voi inviato, fedele a ciò che Egli mi ha ordinato di comunicarvi, senza mancare né aggiungere nulla".
Musa Firavun ve kavmine şöyle dedi: "İsrailoğulları'nı bana verin. Onlar Allah'ın kullarıdır. Sizin onları köle etmeye bir hakkınız yoktur. Şüphesiz ben, Allah tarafından bana emredileni hiç eksiltmeden ve artırmadan size tebliğ etmem için gönderilmiş güvenilir bir resulum."
Musa je kazao faraonu i njegovom narodu: Prepustite meni sinove Israilove, oni su Allahovi robovi i vi nemate pravo da ih porobljavate. Ja sam vaš poslanik od Allaha, pouzdano dostavljam ono što mi naređuje, ništa od toga ne oduzimam niti na to dodajem.
Janganlah kalian takabur kepada Allah dengan tidak menyembah-Nya dan sombong kepada hamba-hamba-Nya, sesungguhnya aku datang kepada kalian dengan membawa hujah yang jelas.
“And do not show arrogance to Allah by leaving His worship and assuming superiority over His servants. Indeed, I will bring to you a clear proof.”
Ne soyez pas arrogants envers Allah en délaissant et en dédaignant Son adoration, car je vous apporte un argument évident.
Allah'a ibadeti terk ederek O'na karşı kibirlenip, kullarına da üstünlük taslamayın. Şüphesiz ben, size apaçık bir delil getiriyorum.
Huwag kayong magpakamalaki kay Allāh sa pamamagitan ng pag-iwan sa pagsamba sa Kanya at pagmamataas laban sa pagsamba sa Kanya; tunay na ako ay pumupunta sa inyo nang may katwirang maliwanag.
Nemojte se oholiti ostavljajući robovanje Allahu i tlačeći Njegove robove. Ja sam vam dostavio jasan dokaz.
Và bệ hạ chớ tự cao trước Allah bằng việc từ bỏ sự thờ phượng Ngài cũng như kiêu ngạo trước đám bầy tôi của Ngài. Quả thật, Thần đến với bệ hạ cùng với một minh chứng rất rõ ràng.
Non insuperbitevi dinanzi ad Allāh e lasciate andare i Suoi sudditi e non siate arroganti nei confronti dei Suoi sudditi. In verità, io vi porto una chiara prova.
“No sean soberbios con Al-lah rechazando adorarlo solo a Él y creyéndose superiores al resto de Sus siervos. Les traeré una prueba clara de lo que digo”.
Commentary
وَإِنِّي عُذْتُ بِرَبِّي وَرَبِّكُمْ أَن تَرْجُمُونِ "And I have sought refuge with my Lord and your Lord, lest you stone me to death. (44:20) " The word rajm means 'to stone to death'. Another meaning of the word is 'to revile or to make a verbal assault or to heap up insults'. Both senses are possible here, but it seems more likely that the word is used here in the sense of stoning to death, because Fir'aun's people must have been threatening Prophet Musa (علیہ السلام) with death.
“He buscado protección en mi Señor y el suyo, para que no me injurien”.
i ja se obraćam i svome i vašem Gospodaru i od Njega tražim zaštitu od toga da me ubijete kamenjem.
E, in verità, io mi affido al mio e vostro Dio affinché non mi uccidiate lapidandomi.
Şüphesiz ki beni taşlayarak öldürmenizden benim de sizin de Rabbiniz olan Yüce Rabbime sığındım.
Je cherche refuge auprès de mon Seigneur et le vôtre afin que vous ne me mettiez pas à mort par lapidation.
Sesungguhnya aku berlindung kepada Tuhanku dan Tuhan kalian dari tindakan kalian untuk membunuhku dengan merajamku dengan batu.
Tunay na ako ay nagpasanggalang sa Panginoon ko at Panginoon ninyo na baka patayin ninyo ako sa pamamagitan ng pagpukol ng bato.
The call for Truth is, in fact, a manifestation of God’s power in the shape of reasoning. In this way, God announces Himself through human beings, while He Himself remains unseen. The divine call, therefore, becomes a trial for its addressees. The truth seekers acknowledge it and bow down before it, while those who are enamoured of appearances consider it unimportant and ignore it. But after rejecting the call to accept the Truth, man cannot avoid facing the consequences. During the lifetime of the Prophet, these ruinous consequences became apparent in this world itself, just as had happened in the case of the Pharaoh of Egypt. Where there was no immediate evidence of such divine retribution, the deniers had to face the consequences of their actions after death.
Và Thần cầu xin Thượng Đế của Thần và Thượng Đế của bệ hạ che chở khỏi bị bệ hạ giết chết bằng việc ném đá.
“And I have sought protection in my Lord and your Lord from you killing me by stoning.”
E se non credete a ciò che vi comunico, lasciatemi andare e non fatemi alcun male.
Ako ne vjerujete u ono što vam dostavljam, onda me napustite i ne činite mi zlo.
“Si no creen en lo que he traído, déjenme en paz; no se acerquen con la intención de dañarme”.
Eğer benim getirdiğimi tasdik etmiyorsanız, hiç değilse bana bir kötülük dokundurmadan benden uzaklaşın.
“If you do not believe in whatever I have brought, then leave me alone; do not approach me intending harm.”
Còn nếu bệ hạ không tin tưởng những gì Thần mang đến thì hãy để Thần yên, và mong chớ tiếp cận Thần với ý đồ xấu.
Si vous ne croyez pas en ce que j’apporte, mettez-moi à l’écart et ne m’approchez pas pour me faire du mal.
Kung hindi kayo nagpatotoo sa akin sa inihatid ko ay lumayo kayo sa akin at huwag kayong magpalapit sa akin ng isang kasagwaan."
Jika kalian tidak percaya pada apa yang aku bawa maka tinggalkanlah aku dan janganlah kalian memperlakukanku dengan buruk."
Kaya dumalangin si Moises – sumakanya ang pagbati ng kapayapaan – sa Panginoon niya na ang mga taong ito na sina Paraon at ang konseho nito ay mga taong salaring nagiging karapat-dapat sa pagpapadali ng parusa.
Kemudian Musa -'alaihissalām- berdoa kepada Tuhannya, “Sesungguhnya mereka itu -Firaun dan para pembesarnya- adalah kaum yang berdosa, pantas untuk disegerakan siksa bagi mereka.”
Then Moses supplicated to his Lord: “This nation i.e. Pharaoh and his people, are a criminal nation who deserve a swift punishment.”
Puis Moïse invoqua Allah en ces termes:
Ces gens, Pharaon et ses notables, sont des criminels qui méritent que leur châtiment soit hâté.
Musa, alejhi selam, pozvao je svoga Gospodara: Faraon i njegov narod su zločinci i zaslužuju da im se kazna ubrza.
Entonces Moisés u le suplicó a su Señor: “El Faraón y su pueblo son una nación de criminales que merece un castigo rápido”.
Bởi thế, Musa đã cầu nguyện Thượng Đế của Y: Quả thật, cộng đồng này - Fir-'awn và đám chức sắc của hắn - là đám người tội lỗi, họ xứng đáng bị trừng phạt ngay lập tức.
Così Mūsā, pace a lui, invocò il suo Dio: "Questa gente – il Faraone e i suoi cortigiani – è gente criminale e merita che la sua punizione venga anticipata".
Musa -aleyhisselam- Rabbine şöyle dua etmişti: "Şüphesiz bu kavim -Firavun ve ileri gelenleri- suçlu bir kavimdir. Cezalarının acele getirilmesini hak ediyorlar."
Allah je naredio Musau da izvede svoj narod po noći i kazao mu je da će ga faraon i njegov narod pratiti.
Allah, Musa'ya kavmini geceleyin yola çıkarmasını emretti. Firavun ve kavmi tarafından takip edileceklerinin haberini verdi.
So Allah commanded Moses to take his people away at night, and informed him that Pharaoh and his people will pursue them.
Allāh ordinò a Mūsā, durante la notte, di partire di fretta prima dell'alba con il suo popolo, e lo informò che il Faraone e il suo popolo li avrebbero inseguiti.
Allah lantas memerintahkan Musa agar berangkat bersama kaumnya pada malam hari dan mengabarkan kepadanya bahwa Firaun dan kaumnya akan mengikutinya.
Rồi Allah ra lệnh cho Musa bí mật đưa cộng đồng của Người trốn đi vào ban đêm, và Ngài thông báo cho Người biết rằng Fir-'awn và đám người của hắn sẽ truy sát họ.
Kaya nag-utos si Allāh kay Moises na maglakbay siya kasabay ng mga tao nito sa isang gabi, at nagpabatid Siya rito na si Paraon at ang mga tao niyon ay susunod sa kanila.
De modo que Al-lah le ordenó a Moisés u que se llevara a los hijos de Israel por la noche, y le informó que el Faraón y su pueblo los perseguirían.
Allah ordonna alors à Moïse de voyager de nuit et l’informa que Pharaon et les siens les prendront en chasse.
Allah memerintahkan kepadanya apabila dia dan Bani Israil telah menyeberangi laut agar membiarkan laut itu tetap terbelah sebagaimana semula karena Firaun dan bala tentaranya akan ditenggelamkan ke dalam lautan itu.
Gli ordinò che, quando lui e i figli d' Isrāīl avrebbero attraversato il mare, di lasciarlo come era prima; in verità, il Faraone e il suo popolo sarebbero stati distrutti, annegati nel mare.
Naredio mu je da, kada on i sinovi Israilovi pređu more, ostavi mirno more, jer će se u njemu faraon i njegova vojska potopiti.
Và Ngài ra lệnh cho Người chẻ biển ra làm đôi để Người cùng con cháu của Israel băng qua biển, rồi cứ để mặc cho nước biển ở hiện trạng chẻ đôi đó, quả thật Fir-'awn và binh lính của hắn sẽ bị tiêu diệt bằng cách bị nhấn chìm dưới biển cả
Yüce Allah Musa'ya, İsrailoğulları ile beraber denizi geçtikten sonra daha önce sakin halde olduğu gibi denizi kendi halinde sakin bırakmasını emretti. Şüphesiz Firavun ve askerleri denizde boğularak helak olacak bir ordudur.
Il lui ordonna également de laisser la mer telle qu’il l’aura trouvée avant de l’avoir franchie. Pharaon et ses soldats seront certainement noyés dans la mer.
Nag-utos Siya rito, kapag nakatawid sa dagat ito at ang mga anak ni Israel, na iwan nito ang dagat nang tahimik gaya ng dati. Tunay na si Paraon at ang mga kawal niyon ay mga ipahahamak sa pagkalunod sa dagat.
وَاتْرُكِ الْبَحْرَ رَهْوًا "And leave the sea in the state of stillness; (44:24) " The word rahwan means 'to be still/calm/motionless'. When Prophet Musa (علیہ السلام) and his companions crossed the sea, Musa ill naturally desired for the sea to go back to its original state. So he wanted to strike it with his staff so that it would form a barrier between them and Fir'aun to prevent him from reaching them. But Allah commanded him to leave it as it was, quiet and divided, and gave him the glad tidings that they were a host to be drowned, and he should not fear either being overtaken by Fir'aun or drowning in the sea. When Fir'aun, with his host, will reach the middle of the dry path, Allah will cause the water to flow and they will drown. (Ibn Kathir).
Al-lah le ordenó que cuando todos cruzaran el mar, lo dejara tal como estaba, porque el Faraón y su pueblo serían ahogados en él.
He also commanded him that when they all cross the sea, to leave it standing as it was, because Pharaoh and his people were to be destroyed by drowning in it.
Fir-'awn và đám người của hắn đã để lại vô số vườn tược và dòng suối chảy!
I koliko su samo faraon i njegov narod iza sebe ostavilu bašča i izvora vode.
Firavun ve kavmi geride nice bahçeler ve akan pınarlar bıraktılar.
Betapa banyak Firaun dan kaumnya meninggalkan taman-taman dan mata air yang mengalir.
How many gardens and flowing springs did Pharaoh and his people leave behind!
Quanti immensi frutteti e sorgenti d'acqua corrente si lasciarono dietro il Faraone e il suo popolo!
¡Cuántos huertos y manantiales abandonaron el Faraón y su pueblo!
Kay rami ng iniwanan ni Paraon at ng mga tao nito sa likuran nila na mga pataniman at mga bukal na dumadaloy!
Qu’ils sont nombreux les vergers et les sources d’eau laissés par Pharaon et les siens derrière eux.
Betapa banyak pula mereka meninggalkan kebun-kebun dan tempat-tempat yang indah.
Onlar, geride nice ekinler ve değerli konaklar bıraktılar.
¡Cuántos cultivos y hermosas residencias dejaron!
Kay rami ng iniwanan nila sa likuran nila na mga pananim at pinagtitipunang maganda!
And how many farms and beautiful places did they leave behind!
Que les cultures et les demeures grandioses laissées par eux sont nombreuses.
E quanti campi e luoghi fastosi si lasciarono alle spalle!
Koliko su samo iza sebe ostavili polja zasijanih i predivnih mjesta za boravak?!
¡Cuántos lujos tenían para vivir, y todo lo dejaron!
Và họ bỏ lại vô số thú vui của cuộc sống mà họ đã từng hưởng thụ!
Que sont nombreux les plaisirs de la vie qu’ils ont laissés derrière eux.
Koliko su samo iza sebe ostavili blagodati u kojima su ugodno živjeli?!
E quanti godimenti si sono lasciati alle spalle!
Onlar arkalarında zevk ve sefasını sürdükleri nice nimetler bırakmışlardı.
And how many lives of luxuries they used to live, did they leave behind!
Serta betapa banyak mereka meninggalkan kehidupan bersenang-senang yang sebelumnya mereka nikmati.
Kay rami ng iniwanan nila sa likuran nila na kabuhayang sila dati roon ay mga nagtatamasa!
C’est ce qu’il advint d’eux et Nous avons fait hérité un autre peuple, les Israélites, de leurs vergers, leurs sources, leurs cultures et leurs demeures.
Todo lo que se les ha descrito les sucedió a ellos, y luego hicimos que los hijos de Israel heredaran sus huertos, manantiales, cultivos y residencias.
Ovako kako je opisano dogodilo se, a Mi smo te bašče, izvore, zasijane njive i prelijepe predjele ostavili sinovima Israilovim.
وَأَوْرَثْنَاهَا قَوْمًا آخَرِينَ And We made other people inherit all this." (44:28) In Surah Shu'ara', it is explicitly stated that 'other people' refers to the Children of Israel. It is objected that there is no historical evidence to show that the Children of Israel ever settled again in Egypt. This objection has been rebutted in Surah Shu` ara'.
Questo è ciò che accadde loro e che vi è stato descritto; facemmo ereditare i loro frutteti, le loro sorgenti, i loro campi e i loro luoghi a un altro popolo, ovvero i Figli di Isrāīl.
Demikianlah yang terjadi pada mereka sebagaimana yang diceritakan kepada kalian. Lalu Kami wariskan seluruh taman, mata air, kebun-kebun, dan tempat-tempat indah mereka kepada kaum yang lain, yaitu Bani Israil.
İşte böyle halleri size vasfedildiği gibi vuku buldu. Onların bahçelerini, pınarlarını, ekinlerini ve o değerli köşklerini başka bir kavme miras bıraktık ve onlar da İsrailoğulları'dır.
Gayon nga, nangyari sa kanila ang inilarawan sa inyo. Nagpamana Kami sa mga hardin nila, mga bukal nila, mga pananim nila, at mga pinanatilihan nila sa mga ibang tao, ang mga anak ni Israel.
Whatever has been described to you happened to them, and we made another nation i.e. the Israelites inherit their gardens, springs, farms and structures.
Đúng như thế, những gì đã xảy ra với họ TA đã mô tả cho các ngươi, và TA đã để lại những ngôi vườn, những cánh đồng, và những địa vị của họ cho cộng đồng khác đó là con cháu của Israel.
Kaya hindi umiyak kay Paraon at sa mga tao nito ang langit at ang lupa nang nalunod sila, at sila noon ay hindi mga palulugitan upang magbalik-loob.
Bởi thế, trời và đất chẳng ai khóc thương cho Fir-'awn và đám người của hắn khi bị nhấm chìm, và họ cũng không được trì hoãn hình phạt kể cả khi họ sám hối.
After prolonged effort on the part of Moses to bring Pharaoh’s people to the right path, by preaching the word of God, his assignment to issue the call for the Truth came to an end. At that time, Moses was instructed to leave Egypt and move out along with his people (the Children of Israel). Accordingly, Moses set out and journeyed until he reached the banks of the Red Sea. The waters parted for him and a path appeared for him to cross over. Pharaoh and his army were in hot pursuit of Moses and the Children of Israel. When Pharaoh saw a path being formed across the Sea, he thought that he could also cross it, just as Moses had done. But the path across the Sea was not simply a path in the ordinary sense. The waters had parted by the commandment of God and God’s commandment was for the deliverance of Moses and the destruction of Pharaoh. So, when Pharaoh and his army entered the Sea, the waters rushed upon them from either side of the path and rose to their former level. Pharaoh was drowned along with his army. One who receives the good things of life in this world often considers them as his personal possessions, though in reality, they do not rightly belong to him. God may give them to anybody whenever He wishes, then, taking them away from him, may give them to somebody else, just as He pleases.
Langit dan bumi tidak menangisi Firaun dan kaumnya tatkala mereka tenggelam dan mereka tidak mendapatkan lagi kesempatan untuk bertobat.
Weeping of the Sky and the Earth
فَمَا بَكَتْ عَلَيْهِمُ السَّمَاءُ وَالْأَرْضُ "So, neither the sky and earth wept over them... (44:29) ". This means they did not perform any righteous deeds on earth which would weep for them when they died, nor did any of their righteous deeds ascend through the gates of heaven, so that the sky would weep on their death. There are several ahadith which confirm that when a righteous person dies, the heaven and earth weep. Hafiz Abu Ya` la reports on the authority of Sayyidna Anas ؓ that the Prophet of Allah ﷺ said: "For every person there are two gates in the heaven/sky. Through one of them his sustenance descends, and through the other his deeds and his conversation ascend. When he dies, the gates remember him and weep. Then the Prophet ﷺ recited the following verse as an evidence of his statement: فَمَا بَكَتْ عَلَيْهِمُ السَّمَاءُ وَالْأَرْضُ So, neither the sky and earth wept over them...(44:29) ". Similar reports are narrated on the authority of Sayyidna Ibn ` Abbas (Ibn Kathir). Sayyidna Shuraih Ibn ` Ubaid al-Hadrami ؓ narrates that the Holy Prophet ﷺ said: "If a believer dies away from home where there is no one to weep for him, the heaven and earth weep for him." On this occasion too, the Holy Prophet ﷺ recited the same verse (29), adding that neither the sky nor the earth weeps for a non-believer. (Ibn Jarir). Sayyidna ‘Ali ؓ also upholds that the heaven and earth weep for a righteous person. (Ibn Kathir).
Some scholars interpret the verse metaphorically, not literally. They say that the sky and the earth do not really weep, in the primary sense of the word. The verse purports to say that their existence is so insignificant that when they were wiped out, it did not cause grief to anyone. In the light of the above narratives, the real weeping of the heaven and earth in this context appears to be preferable. If the literal or primary sense of an expression is possible, there is no need to interpret it metaphorically or figuratively. The narratives quoted above support our argument - that the verse must be interpreted in its basic sense, and not in the figurative sense. It may be objected that neither the heaven nor the earth has any sense so that they would weep in the primary sense in which we understand it. Its rebuttal is simple: Obviously, every member of the universe has some sense, to a higher or lower degree, as attested by the Qur'an وَإِن مِّن شَيْءٍ إِلَّا يُسَبِّحُ بِحَمْدِهِ...And there is not a single thing that does not extol His purity and praise, but you do not understand their extolling... (17:44) ". Gradually, contemporary science - through its research and experiment - is now reaching the same conclusion. Of course, it is not necessary for the heavens and the earth to be weeping in the same way as human beings do. The way of their weeping would surely be different from humans but we are unaware of its reality.
I Cieli e la Terra non rimpiansero il Faraone e il suo popolo quando vennero annegati, e non fu concessa loro la possibilità di pentirsi.
Ni los cielos ni la Tierra lloraron por el Faraón y su pueblo cuando se ahogaron, ni se les otorgó un plazo para arrepentirse.
ni nebo ni Zemlja nisu oplakivali faraona i njegov narod kada su bili potopljeni i nisu bili sačekani da se pokaju.
Firavun ve kavminin suda boğulup helak olmaları ile gök de yer de ağlamadı. tövbe edinceye kadar kendilerine mühlet de verilmedi.
Neither the heavens nor the earth cried over Pharaoh and his people when they drowned, nor were they given respite to repent.
Ni le Ciel ni la Terre n’ont pleuré la noyade de Pharaon et des siens et aucun répit ne leur fut accordé pour qu’ils puissent se repentir.
Và quả thật, TA đã giải cứu con cháu của Israel khỏi sự áp bức nhục nhã, khi mà Fir-'awn và đồng bọn của hắn giết chết những đứa con trai và chỉ để lại những phụ nữ để làm giúp việc của họ.
Gerçek şu ki, İsrailoğulları'nı alçaltıcı azaptan kurtardık. Öyle ki; Firavun ve kavmi çocuklarını öldürüyor ve kadınlarına hizmetçilik yaptırarak küçük düşürüyorlardı.
Sungguh, Kami telah menyelamatkan Bani Israil dari siksa yang menghinakan, yaitu tatkala Firaun dan kaumnya membunuh anak-anak lelaki mereka dan membiarkan hidup anak-anak perempuan mereka.
Salvammo i figli d' Isrāīl dall'umiliante punizione, quando il Faraone e il suo popolo uccidevano i loro figli e risparmiavano le loro donne.
And verily I saved the Israelites from the humiliating punishment, because Pharaoh and his people would kill their children and keep their women alive.
Nous sauvâmes les Israélites de la persécution humiliante qu’ils subissaient de Pharaon et des siens. Ceux-ci tuaient leurs garçons et gardaient vivantes leurs filles.
Talaga ngang sumagip Kami sa mga anak ni Israel mula sa pagdurusang mang-aaba yayamang noon si Paraon at ang mga tao nito ay pumapatay sa mga anak nila at nagpapanatiling buhay sa mga kababaihan nila.
Salvé a los hijos de Israel de un castigo humillante, ya que el Faraón y su pueblo mataban a sus hijos varones y mantenían con vida a sus mujeres.
A sinove smo Israilove ponižavajuće patnje spasili, patnje koja se ogledala u tome da su im faraon i njegov narod ubijali mušku, a u životu ostavljali žensku djecu.
I saved them from the punishment of Pharaoh. Indeed, he was an arrogant one from those who transgressed the command and religion of Allah.
Biz, onları Firavun'un azabından kurtardık. Şüphesiz o, Allah'ın emrine ve dinine karşı haddi aşmış bir zorba idi.
TA đã giải cứu họ khỏi sự hành hạ của Fir-'awn, quả thật hắn là một kẻ tự cao ngạo mạn trước mệnh lệnh của Allah và tôn giáo của Ngài.
Mi smo ih spasili faraonovog tlačenja, a on je bio ohol i kršio je Allahove naredbe i propise Njegove vjere.
Al-lah los salvó del castigo de Faraón, que era soberbio y transgredía el mandato y la religión de Al-lah.
Nous les sauvâmes de la persécution de Pharaon, un homme hautain qui transgressait l’ordre et la religion d’Allah.
Li salvammo dalla punizione del Faraone; in verità, egli era un tiranno, uno di quelli che oltraggiano l'ordine di Allāh e la Sua religione.
Kami telah menyelamatkan mereka dari siksa Firaun, karena sesungguhnya ia adalah orang yang sombong dan melanggar perintah dan agama Allah.
Sumagip Kami sa kanila mula sa pagdurusang dulot ni Paraon. Tunay na siya dati ay nagmamalaki kabilang sa mga lumalabag sa utos ni Allāh at relihiyon Niya.
وَلَقَدِ اخْتَرْنَاهُمْ عَلَىٰ عِلْمٍ عَلَى الْعَالَمِينَ And We chose them, with knowledge above all the worlds. (44:32)," This does not imply that the Children of Israel are superior to the Ummah of Muhammad ﷺ ، because the verse means that the Children of Israel were given superiority over all the people of their time. This is just like the Qur'an has described the merit of Sayyidah Maryam (علیہا السلام) as being superior to the نِسَاءِ الْعَالَمِينَ "women of the worlds (3:42) which means that she was superior to the women of her time." It is also possible that the Children of Israel have some sort of superiority to all the people of all times and ages from a particular angle, but collectively the Ummah of the Final Messenger ﷺ holds the highest status. (See Ibn Kathir and other sources for details.)
عَلَى الْعَالَمِينَ "with knowledge" means that every work of Allah has wisdom. Thus wisdom underlying Allah's knowledge dictated that they be granted superiority, and they were granted accordingly.
Kami telah memilih Bani Israil berdasarkan pengetahuan Kami atas manusia lainnya pada zaman mereka karena banyaknya para nabi dari kalangan mereka.
Scegliemmo i Figli di Isrāīl, per Nostra Sapienza, rispetto alle creature del loro tempo, in seguito alla moltitudine dei loro profeti.
Và quả thật, TA đã chọn con cháu của Israel nổi trội về kiến thức và sự hiểu biết vào thời đại của họ với việc vcử đến cho họ nhiều Sứ Giả.
Talaga ngang pumili Kami sa mga anak ni Israel ayon sa kaalaman mula sa Amin higit sa [lahat ng] mga nilalang sa panahon nila dahil sa dami ng mga propeta nila.
Nous choisîmes les Israélites en connaissance de cause et les avons préférés aux peuples de leurs époques en raison de leurs nombreux prophètes.
Ant olsun İsrailoğulları'nı bizden bir ilim üzere peygamberlerinin çokluğu ile dönemlerinde dünya milletlerinin üzerine seçip tercih ettik.
And verily I selected the Israelites knowingly over the people of their time, because of their many Prophets.
Znali smo kakvi su sinovi Israilovi i Mi smo ih, zbog mnoštva vjerovjesnika koji su im dolazili, odabrali nad svim svjetovima u njihovom vremenu kada su živjeli.
Él eligió a los hijos de Israel, por una sabiduría, entre sus contemporáneos, debido a Sus muchos Profetas que les envió.
And I granted them miracles through which I gave strength to Moses, and in which there was an obvious blessing for them, like the Mann and Salwā and other than them.
Nagbigay Kami sa kanila ng mga katunayan at mga patotoo na inalalay Namin kay Moises na anumang may biyayang hayag para sa kanila gaya ng manna at pugo, at iba pa sa mga ito.
In this world, the downfall of one nation and the rise of another do not happen accidentally. Neither does it mean that a cruel nation has, on account of its oppressive methods, subjugated another. All such events take place in accordance with God’s decision, for the trial of man. It is God who, at His discretion, decides upon domination for one and subjection for another. Whatever He decides, it is based on His knowledge and is not arbitrary. God makes His decisions in accordance with His knowledge, in other words, whatever happens is on the basis of what one deserves. In the light of His total knowledge, God looks at the various peoples and then decides to give dominance to those nations whom He finds deserving: those whom He finds undeserving, He dethrones and commits to subjection. In the lives of nations, there appear signs to show that whatever fate befell them was by the decision of God. If a man’s insight is keen, he will be able to catch a glimpse of the causes leading to the decisions taken by God in respect of the various nations.
Nous leur avons donné des preuves évidentes dont a été muni Moïse et qui étaient pour eux des bienfaits manifestes, à l’image de la manne et des cailles.
Les concedió milagros a través de los cuales fortaleció a Moisés u, y en los cuales hubo una bendición evidente para ellos, como el maná y las codornices, y otros además de esos.
i dali smo im znamenja i dokaze kojima smo podržali Musaa i vidljive blagodati poput mane i prepelica i dr.
وَآتَيْنَاهُم مِّنَ الْآيَاتِ مَا فِيهِ بَلَاءٌ مُّبِينٌ And We gave them the clear signs in which there was a manifest blessing. (44:33) " The word 'signs' refers to the miracles of the staff, the shining hand and others. The word 1 bala' has two senses: (1) blessing; and (2) trial. Here both senses are possible. (Qurtubi).
Và TA đã ban cho họ những bằng chứng và chứng cứ mà đích thân TA ban nó cho Musa, trong đó là những đặc ân rõ ràng cho họ như mật ong, chim cút và nhiều thứ khác.
E concedemmo loro delle prove e degli argomenti con i quali sostenemmo Mūsā, in quanto contenevano delle evidenti grazie, in loro favore, come la manna, le quaglie e altro.
Kami juga telah memberikan kepada mereka dari mukjizat-mukjizat yang Kami berikan guna menguatkan Musa dengannya, yang padanya terdapat kenikmatan yang nyata, seperti makanan manna, salwa, dan lainnya.
Biz onlara, kendileriyle Musa'yı desteklediğimiz açık nimet olan kudret helvası ve bıldırcın gibi mucizeler ve apaçık deliller verdik.
34- Şüphesiz bunlar şöyle diyorlar:
35- “Her şey ilk ölümümüzden ibarettir ve bizler diriltilecek değiliz.”
36- “Eğer doğru söylüyorsanız, haydi atalarımızı getirin (de görelim)!”
37- Onlar mı hayırlı yoksa (Himyerli) Tubba’ kavmi ve onlardan öncekiler mi? Biz onları bile helâk ettik. Çünkü onlar günahkâr idiler.
34-35. “Şüphesiz bunlar” bu yalanlayıcılar, öldükten sonra dirilişi ve insanların sorgulanmalarını uzak bir ihtimal görerek “şöyle diyorlar: Her şey ilk ölümümüzden ibarettir ve bizler diriltilecek değiliz.” Yani varsa yoksa bu dünya hayatıdır ve öldükten sonra ne diriliş, ne kabirlerden kalkış, ne cennet, ne de cehennem vardır.
36. Daha sonra Rablerine karşı küstahlık edip O’nun âciz bırakmaya çalışırcasına şöyle demişlerdir:“Eğer doğru söylüyorsanız, haydi atalarımızı getirin.” Bu ise haktan alabildiğine uzak bir yere düşmüş, oldukça inatçı cahillerin yaptıkları bir tekliften ibarettir.
Allah Rasûlü’nün doğruluğu ile bunun ölmüş atalarını geri getirmesi şartına bağlı olması arasında ne ilgi vardır?
Çünkü mucizeler, onun, kendilerine getirdiklerinin doğruluğunu ortaya koymuştur ve bunlar, her bakımdan çok büyük bir sayıya ulaşıp kesin bilgi ifade etmiştir.
37. “Onlar” bu muhataplar “mı hayırlı yoksa Tubba’ kavmi ve onlardan öncekiler mi? Biz onları bile helâk ettik. Çünkü onlar günahkâr idiler.” Bu muhataplar ise onlardan hayırlı değildirler.
Çünkü suç işlemekte onlarla ortaktırlar.
O halde kendilerinden önceki günahkâr kardeşlerinin başına gelen musibetlerin benzeri helâk edici musibetleri bunlar da beklesinler.
Şüphesiz ölümden sonra tekrar dirilmeyi inkâr edip yalanlayan müşrikler şöyle diyorlar:
Mušrici, poricatelji proživljenja, govore
Refutation of Those Who deny the Resurrection
Here Allah denounces the idolators for their denial of the Resurrection and their belief that there is nothing after this life and no life or resurrection after death, which they based on the fact that their forefathers had died and had not returned. They said, If the resurrection is true,
فَأْتُواْ بِـَابَآئِنَا إِن كُنتُمْ صَـدِقِينَ
(Then bring back our forefathers, if you speak the truth!) This is false evidence and a specious argument, for the resurrection will happen on the Day of Judgement, not in this world; it will happen when this world has ended and ceased to be. Allah will bring all creatures back, created anew. He will make the evildoers fuel for the fire of Hell, and on that Day you will be witnesses over mankind and the Messenger will be a witness over you. Then Allah threatens them and warns them of the irresistible torment other idolators like who denied the resurrection, suffered. Such as the people of Tubba`, i.e., Saba'. Allah destroyed them, wreaked havoc upon their land and scattered them here and there throughout the land, as we have already seen in Surah Saba'. This was brought about because the idolators denied the Resurrection. Here too, the idolaters are compared to them. They Tubba` were Arab descendants of Qahtan, just as these people (Quraysh) were Arab descendants of `Adnan. Among the people of Himyar -- who are also known as Saba' -- when a man became their king, they called him Tubba`, just as the title Chosroes was given to the king of Persia, Caesar to the king of the Romans, Fir`awn to the disbelieving ruler of Egypt, Negus to the king of Ethiopia, and so on among other nations. But it so happened that one of the Tubba` left Yemen and went on a journey of conquest until he reached Samarqand, expanding his kingdom and domain. He is the one who founded Al-Hirah. It is agreed that he passed through Al-Madinah during the days of Jahiliyyah. He fought its inhabitants but they resisted him; they fought him by day and supplied him with food by night, so he felt ashamed before them and refrained from harming them. He was accompanied by two Jewish rabbis who advised him and told him that he would never prevail over this city, for it would be the place to which a Prophet would migrate towards the end of time. So he retreated and took them (the two rabbis) with him to Yemen. When he passed by Makkah, he wanted to destroy the Ka`bah, but they told him not to do that either. They told him about the significance of this House, that it had been built by Ibrahim Al-Khalil, peace be upon him, and that it would become of great importance through that Prophet who would be sent towards the end of time. So he respected it, performed Tawaf around it, and covered it with a fine cloth. Then he returned to Yemen and invited its people to follow the religion of guidance along with him. At that time, the religion of Musa, peace be upon him, was the religion followed by those who were guided, before the coming of the Messiah, peace be upon him. So the people of Yemen accepted the religion of guidance along with him. `Abdur-Razzaq recorded that Abu Hurayrah, may Allah be pleased with him, said, "The Messenger of Allah ﷺ said:
«مَا أَدْرِي تُبَّعٌ نَبِيًّا كَانَ، أَمْ غَيْرَ نَبِي»
(I do not know whether Tubba` was a Prophet or not.) It was narrated that Tamim bin `Abdur-Rahman said: " `Ata' bin Abi Rabah said, `Do not revile Tubba`, for the Messenger of Allah ﷺ forbade reviling him."' And Allah knows best.
Ces polythéistes dénégateurs rejettent la réalité de la Ressuscitation en disant:
Tunay na ang mga tagapagtambal na tagapagpasinungaling na ito ay talagang nagsasabi habang nagkakaila sa pagkabuhay na muli:
Rõ thật những kẻ đa thần dối trá này tuyên bố bác bỏ về việc phục sinh:
"Sesungguhnya mereka (kaum musyrikin) itu benar-benar berkata, 'Tidak ada kematian selain kematian di dunia ini. Dan kami sekali-kali tidak akan dibangkitkan, maka datangkanlah (kembali) bapak-bapak kami jika kamu memang orang-orang yang benar.' Apakah mereka (kaum musyrikin) yang lebih baik ataukah kaum Tubba' dan orang-orang yang sebelum mereka? Kami telah membinasakan mereka karena sesungguhnya mereka adalah orang-orang yang berdosa." (Ad-Dukhan: 34-37).
(34-35) Allah سبحانه وتعالى mengabarkan bahwa, ﴾ إِنَّ هَٰٓؤُلَآءِ ﴿ "sesung-guhnya mereka (kaum musyrikin) itu," yang mendustakan berkata seraya mengingkari Hari Kebangkitan, ﴾ إِنۡ هِيَ إِلَّا مَوۡتَتُنَا ٱلۡأُولَىٰ وَمَا نَحۡنُ بِمُنشَرِينَ ﴿ "Tidak ada kematian selain kematian di dunia ini. Dan kami sekali-kali tidak akan dibangkitkan," yakni, tidak ada kehidupan lain selain ke-hidupan dunia, tidak ada kebangkitan, surga atau neraka.
(36) Selanjutnya mereka berkata dengan lancang terhadap Rabb mereka dan melemahkan Nabi Muhammad a, ﴾ فَأۡتُواْ بِـَٔابَآئِنَآ إِن كُنتُمۡ صَٰدِقِينَ ﴿ "Maka datangkanlah (kembali) bapak-bapak kami jika kamu memang orang-orang yang benar." Inilah usulan orang-orang bodoh lagi menentang yang jauh. Apa korelasinya antara kebenaran Rasulullah a dengan dihidupkannya bapak-bapak mereka. Telah banyak tanda-tanda kebesaran Allah سبحانه وتعالى berlaku sebagai bukti kebenaran risalah yang dibawa Rasulullah a kepada mereka dan sudah sangat masyhur didengar dari generasi ke generasi secara berantai dari berbagai segi.
(37) Allah سبحانه وتعالى berfirman, ﴾ أَهُمۡ خَيۡرٌ ﴿ "Apakah mereka (kaum musyrikin) yang lebih baik," yakni, mereka yang menjadi obyek dialog, ﴾ أَمۡ قَوۡمُ تُبَّعٖ وَٱلَّذِينَ مِن قَبۡلِهِمۡ أَهۡلَكۡنَٰهُمۡۚ إِنَّهُمۡ كَانُواْ مُجۡرِمِينَ ﴿ "ataukah kaum Tubba' dan orang-orang yang sebelum mereka? Kami telah membinasakan mereka karena sesungguhnya mereka adalah orang-orang yang berdosa," orang-orang kafir Quraisy tidak lebih baik dari mereka dan orang-orang kafir telah sama-sama melakukan dosa. Untuk itu hendaklah mereka mengharap kebinasaan seperti yang pernah menimpa kawan-kawan mereka sesama pendosa.
In verità, questi idolatri rinnegatori dicono, rinnegando la Resurrezione:
Sesungguhnya orang-orang musyrik yang mendustakan itu benar-benar berkata untuk mengingkari adanya kebangkitan,
De hecho, estos idólatras dirán, negando la resurrección:
Indeed, these rejecting idolaters will say, denying the resurrection:
"İlk ölümümüzden başka bir ölüm yoktur ve ondan sonra bir hayat da yoktur. Biz bu ölümden sonra tekrar diriltilecek de değiliz."
Nakon naše prve smrti nema nikakvog života i mi nećemo nakon smrti biti proživljeni.
"Walang iba ito kundi ang pagkamatay naming una saka walang buhay matapos nito at kami ay hindi mga bubuhaying muli matapos ng kamatayang ito.
“It is only our first death that we will die; there is no life after that, and we are not going to be resurrected after this death.”
Nous ne connaîtrons qu’une première et seule mort et nous ne serons certainement pas ressuscités ensuite.
“Tidak ada kematian selain kematian kami di dunia ini dan tidak ada kehidupan setelahnya, bahkan kami tidak akan dibangkitkan setelah kematian ini.
"Non vi è altro che la nostra prima morte e non vi è altra vita dopo di essa, e non saremo resuscitati dopo questa morte.
Nó chỉ là cái chết đầu tiên của chúng tôi và không có sự sống nào sau đó, chúng tôi sẽ không được dựng sống lại sau cái chết.
“Solo una vez moriremos, no hay vida después de esta, y no vamos a resucitar después de la muerte”.
Commentary
فَأْتُوا بِآبَائِنَا إِن كُنتُمْ صَادِقِينَ "Bring our fathers, if you are true (in your belief in resurrection" ) (44:36) ". Allah did not give an answer to this argument of theirs, because it was too obvious to need explanation, for the resurrection will happen on the Day of Judgment, not in this world. Allah will bring back to life all human beings in the Hereafter. Life and death in this world are bound by specific natural laws and wisdom. If Allah is not bringing back to life those who died long ago at this time, it does not necessarily imply that He will not be able to give life after death in the Hereafter. The following statement embodies their false/absurd reasoning: In logical terminology, it may be said that the negation of a particular thing does not necessarily imply the negation of a general thing. (Bayan-ul-Qur an)
Karena itu, datangkanlah olehmu -wahai Muhammad- beserta para pengikutmu yang bersamamu bapak-bapak kami yang telah mati dalam keadaan hidup jika kalian adalah orang-orang yang benar dalam klaim kalian bahwa Allah akan menghidupkan orang-orang yang sudah mati untuk perhitungan amal perbuatan dan pembalasan.”
“¡Mujámmad! Si eres veraz en lo que afirmas acerca de que Al‑lah resucitará a los muertos para su retribución y rendición de cuentas, entonces resucita ahora a nuestros antepasados que ya han muerto”.
O Muhammede, ti i oni koji su s tobom, dovedite nam žive pretke naše koji su umrli, ako je istinita vaša tvrdnja da će nas Allah nakon smrti oživjeti kako bismo račun polagali.
Onlar şöyle dediler -Ey Muhammed!- "Sen ve sana tabi olanlarla beraber eğer iddianızda doğru söylüyorsanız ve gerçekten Allah ölüleri hesap ve ceza için tekrardan diriltiyor ise, haydi ölen atalarımızı tekrar canlı olarak geri getirin bakalım."
Ô Muħammad, apporte donc, toi et tes disciples, nos aïeux qui sont morts et amène-les nous vivants si vous êtes véridiques, lorsque vous prétendez qu’Allah fait revivre les morts afin de leur demander des comptes et de les ressusciter.
“O Muhammad! If you are truthful in your claim that Allah will resurrect the dead alive for requital and accountability, then bring back to life our forefathers who have died.”
O Muħammed, tu e i vostri seguaci provate a portare in vita i nostri antenati se siete veritieri in ciò che affermate, ovvero che Allāh riporterà in vita i morti per il Rendiconto e la Retribuzione".
Kaya maglahad ka, O Muḥammad, ikaw at ang sinumang kasama sa iyo kabilang sa mga tagasunod mo ng mga magulang naming namatay bilang mga buhay, kung kayo ay mga tapat sa inaangkin ninyo na si Allāh ay bubuhay sa mga patay bilang mga buhay [na muli] para sa pagtutuos at pagganti."
Vậy Ngươi - hỡi Muhammad - và những người theo Ngươi hãy đem tổ tiên của bọn ta đã chết sống trở lại đi, nếu Ngươi là người nói thật về những gì Ngươi tuyên bố rằng Allah dựng sống người chết để xét xử và thưởng phạt.
-Ey Resul!- Seni yalanlayan müşrikler mi güç, kuvvet ve direnç bakımından daha hayırlı, yoksa Tubba kavmi ile öncekiler mi? Âd ve Semûd gibi, biz onların hepsini helak etmiştik. Şüphesiz onlar suçlu/günahkâr idiler.
O Messenger! Are these denying idolaters stronger and more resistant, or the people of Tubba‘ and those after them like the ‘Ād and Thamūd? I destroyed them all. Indeed, they were criminals.
Apakah orang-orang musyrik yang mendustakanmu itu -wahai Rasul- lebih baik kekuatan dan ketangkasannya ataukah kaum Tubba' dan orang-orang sebelum mereka seperti kaum 'Ād dan Ṡamūd?! Kami telah menghancurkan mereka semua karena mereka itu kaum yang berdosa.
Da li su bolji i snažniji ovi mnogobošci koji poriču tvoju istinitost, o Poslaniče, ili narod Tubbe‘ov i oni prije njega, poput Ada i Semuda? Njih smo sve uništili jer su prestupnici bili.
Questi idolatri che ti smentiscono, o Messaggero, sono forse migliori, in quanto forza e difesa, del popolo di Tubb'a o dei popoli che li precedettero, come A'ad e Thamūd?! Li distruggemmo tutti poiché, in verità, erano criminali.
Phải chăng những kẻ đa thần không tin vào Ngươi - hỡi Thiên Sứ - họ tốt hơn về sức mạnh và sự phòng vệ, hay cộng đồng của Tubb'a và những cộng đồng trước họ như dân 'Ad và dân Thamud, TA đã tiêu diệt họ tất cả. Quả thật, họ là những kẻ tội đồ.
The Story of Tubba'
أَهُمْ خَيْرٌ أَمْ قَوْمُ تُبَّعٍ "Are they better or the people of Tubba? (44:37) ". The people of Tubba` have been referred to twice in the Qur'an. Here and in Surah Qaf. In both places only their name has been mentioned without recounting their chronicle. Therefore, the commentators have discussed extensively about the people of Tubba' , trying to identify them and their history. Tubba' is not the name of a particular individual, but is said to be the royal title of the kings of Himyar in Yemen. The Kings of Yemen were only known by this title when held sway over Himyar, Arabia, Syria, ` Iraq and parts of Africa for a long time; western part of Yemen was their capital. Therefore, the plural of Tubba' is Tababi'ah, and the kings are called Tababi` ah of Yemen. It is not clear which of the Tababi` ah is referred to here. Hafiz Ibn Kathir's research and conclusion would appear to be most plausible. His conclusion is that Tubba' here refers to Tubba' Ausat (Middle Tubba`) whose name was As` ad Abu Kuraib Ibn Ma` dikarab Yamani. This King ruled at least seven hundred years before the advent of the Holy Prophet of Allah ﷺ . Among the Himyari Kings, he ruled the longest. During his rule, he went on a journey of conquest invading many regions and annexing them to his domain until he reached Samarqand, expanding his kingdom. According to Muhammad Ibn Ishaq's narration, during his conquests once he passed by the area of Madinah and intended to attack it. The inhabitants of Madinah adopted the attitude that during the day they used to resist his attacks and during the night they entertained him. He felt embarrassed and abandoned the intention of fighting. During this period, two Jewish Rabbis warned him that that was the place of migration of the Final Prophet of Allah ﷺ ، and that he would never be able to prevail over that city. He was thus persuaded and left Madinah and went away with the two Rabbis to Yemen. The Rabbis invited him to embrace the Mosaic religion, and he did accept it. As a result, his people were also influenced by him and they too embraced the Mosaic religion. However, after his death they went astray and reverted to idolatry and fire-worship. This brought down on them the Divine wrath, the details of which are available in Surah Saba'. (Condensed from Tafsir Ibn Kathir: vol. 4 /p 144). This incident shows that the Tubba` mentioned here had himself embraced Islam, but his people later went astray. On both occasions the Qur'an has made reference to the 'people of Tubba', and not to Tubba' himself . This is supported by the narratives of Sayyidna Sahl Ibn Sa'd and Ibn ` Abbas ؓ which are recorded by Ibn Abi Hatim, Imam Ahmad, Tabarani and others that the Messenger of Allah ﷺ said: لا تسبّو تبّعافانّہ، قد کان اسلم "Do not revile Tubba', because he had embraced Islam." (ibidem).
In every period the root cause of a man’s going astray has been his loss of belief in the life after death. The disbelief of some finds expression in their utterances. Others may not openly express it, but their hearts are devoid of the belief that they have to rise after death and face the reckoning of their deeds before God. The reason for this misunderstanding is generally that man, in view of his strong position in this world, presumes that he is never going to lose his elevated status, though the history of past nations ought to be enough to dispel this illusion. Tubba‘ was the title of the Kings of the ancient Himyar tribe of Yemen. These people enjoyed prominence from 300 B.C. to 115 B.C. and their greatness was much talked about in ancient Arabia. The rise and fall of the Tubba‘ people, a piece of history well-known to the initial addressees of the Quran (the Quraysh), gave proof of the fact that the law of ‘crime and punishment’ was prevalent in this world. Similarly, for every community there is a ‘Tubba‘’ which, by its example, teaches them a lesson. But, man is wont to take such occurrences as being nothing out of the ordinary. The result is that he does not learn those lessons which, by God’s will, are latent in events.
¡Mensajero! ¿Acaso estos idólatras que desmienten son más fuertes que el pueblo de Tubba' y otros como 'Ad y Zamud? Al‑lah los destruyó a todos, porque eran criminales.
Ito bang mga tagapagtambal na tagapagpasinungaling sa iyo, O sugo, ay higit na mabuti sa lakas at tatag, o ang mga tao ng Tubba` at ang mga bago pa sa kanila tulad ng `Ād at Thamūd, na ipinahamak Namin sa kalahatan? Tunay na sila ay mga salarin noon.
Ô Messager, ces polythéistes qui te traitent de menteur sont-ils plus forts et plus puissants ou bien le peuple de Tubba’ et ceux qui les ont précédés comme les ‘Âd et les Thamûd. C’était des peuples criminels que Nous avons tous anéantis.
E non creammo i Cieli e la Terra e ciò che vi è tra di essi per gioco.
No he creado los cielos, la Tierra y todo lo que hay entre ellos como un juego o por diversión.
38- Biz gökleri, yeri ve ikisi arasındakileri oyun olsun diye yaratmadık.
39- Biz, onları ancak hak (bir amaç) ile yarattık. Fakat onların çoğu bilmezler.
40- Şüphesiz ayrım/hüküm günü onların hepsi için tayin edilmiş bir vakittir.
41- O gün dostun dosta hiçbir faydası olmaz. Onlara yardım da edilmez.
42- Ancak Allah’ın merhamet ettikleri hariç. Şüphesiz O, Azizdir, Rahimdir.
38-39. Yüce Allah, kudretinin kemalini ve hikmetinin eksiksizliğini haber vermekte; gökleri ve yeri oyun olsun diye boş yere ve amaçsız yaratmadığını, aksine gökleri de yeri de ancak hak bir amaç ile yarattığını bildirmektedir.
Hem onların yaratılışları hak iledir, hem de yaratılışlarının kapsamında hak vardır.
O, bunları hiçbir şeyi ortak koşmaksızın yalnızca kendisine ibadet etsinler, O da kullara emir verip yasaklar koysun ve onları mükâfatlandırıp cezalandırsın diye yaratmıştır.“Fakat onların çoğu bilmezler.” Bundan dolayı da göklerle yerin yaratılışı üzerinde hiç düşünmezler.
40. “Şüphesiz ayrım/hüküm günü” Yüce Allah’ın öncekilerle sonrakiler ve ayrılığa düşmüş olan herkes arasında ayırt edici hükmünü vereceği gün olan Kıyamet günü “onların hepsi” yani bütün mahlukat “için tayin edilmiş bir vakittir.” Allah, o günde hepsini bir araya getirecek, amelleri ile birlikte onların huzuruna toplayacak ve amellerinin karşılıklarını verecektir.
41. “O gün dostun dosta hiçbir faydası olmaz.” Yakının yakınına, arkadaşın arkadaşına faydası olmayacağı gibi; “onlara yardım da edilmez.” Allah’ın azabına karşı kimse tarafından korunamazlar. Çünkü o gün hiçbir varlık, hiçbir şeye sahip olmayacaktır.
42. “Ancak Allah’ın merhamet ettikleri hariç.” İşte onlar, Allah’ın rahmeti ile yücelecek ve faydalanacak, O’nun rahmetine mazhar olacak kimselerdir ki onlar, bu rahmete ulaşmanın yollarını izlemiş ve dünya hayatında iken bunun için çalışmışlardı.
Daha sonra Yüce Allah şöyle buyurmaktadır:
Mi nismo stvorili nebesa i Zemlju i ono što je između njih da bismo se igrali.
Và TA đã không tạo hóa các tầng trời và đất và vạn vật trong nó để vui chơi với việc tạo hóa đó.
Biz gökleri, yeri ve arasındakileri oyun olsun diye yaratmadık.
"Dan Kami tidak menciptakan langit dan bumi dan apa yang ada di antara keduanya dengan bermain-main. Kami tidak men-ciptakan keduanya melainkan dengan haq, tetapi kebanyakan mereka tidak mengetahui. Sesungguhnya hari keputusan (Hari Kiamat) itu adalah hari yang dijanjikan bagi mereka semuanya, yaitu hari yang seorang karib tidak dapat memberi manfaat kepada karibnya sedikitpun, dan mereka tidak akan mendapat pertolongan, kecuali orang yang diberi rahmat oleh Allah. Sesungguhnya Dia-lah Yang Mahaperkasa lagi Maha Penyayang." (Ad-Dukhan: 38-42).
(38-39) Allah سبحانه وتعالى memberitahukan tentang kesempurnaan Kuasa dan hikmahNya, Dia tidak menciptakan langit dan bumi karena sia-sia dan main-main tanpa adanya guna, Allah سبحانه وتعالى tidak menciptakan keduanya ﴾ إِلَّا بِٱلۡحَقِّ ﴿ "melainkan dengan haq." Yakni, penciptaan keduanya itu sendiri dengan haq dan penciptaannya mengandung haq. Allah سبحانه وتعالى menciptakan keduanya agar mereka semua hanya menyembahNya semata, Yang tidak ada sekutu bagi-Nya dan agar Allah سبحانه وتعالى memerintah, melarang, memberi pahala dan menyiksa para hamba. ﴾ وَلَٰكِنَّ أَكۡثَرَهُمۡ لَا يَعۡلَمُونَ ﴿ "Tetapi kebanyakan mereka tidak mengetahui," karena itu mereka tidak mau merenung-kan penciptaan langit dan bumi.
(40) ﴾ إِنَّ يَوۡمَ ٱلۡفَصۡلِ ﴿ "Sesungguhnya hari keputusan," yakni, Hari Kiamat yang di hari itu Allah سبحانه وتعالى memberi putusan antara orang-orang pertama dan orang-orang terakhir dan memberi keputusan antara setiap orang yang berselisih, ﴾ مِيقَٰتُهُمۡ ﴿ "adalah hari yang di-janjikan" untuk para makhluk, ﴾ أَجۡمَعِينَ ﴿ "semuanya," yakni, semua-nya akan dikumpulkan oleh Allah سبحانه وتعالى pada hari itu. Allah سبحانه وتعالى meng-hadirkan mereka dan mendatangkan amal perbuatan mereka, dan berdasarkan amal itulah balasan berlaku.
(41) Tidaklah berguna, ﴾ مَوۡلًى عَن مَّوۡلٗى شَيۡـٔٗا ﴿ "seorang karib kepada karibnya sedikitpun," tidak orang dekat pada orang terdekatnya, tidak teman pada temannya. ﴾ وَلَا هُمۡ يُنصَرُونَ ﴿ "Dan mereka tidak akan mendapat pertolongan," yakni, yang dapat menolak untuknya dari azab Allah r karena setiap makhluk sama sekali tidak berkuasa atas urusan itu.
(42) ﴾ إِلَّا مَن رَّحِمَ ٱللَّهُۚ إِنَّهُۥ هُوَ ٱلۡعَزِيزُ ٱلرَّحِيمُ ﴿ "Kecuali orang yang diberi rahmat oleh Allah. Sesungguhnya Dia-lah Yang Mahaperkasa lagi Maha Penyayang," karena dialah orang yang mendapatkan guna dan derajat, berkat rahmat Allah سبحانه وتعالى yang menjadi penyebabnya dan mereka lakukan semasa di dunia. Selanjutnya Allah سبحانه وتعالى berfirman,
This World was created for a Wisdom
Here Allah tells us of His justice, and that He is far above mere play, folly and falsehood. This is like the Ayah:
وَمَا خَلَقْنَا السَّمَآءَ وَالاٌّرْضَ وَمَا بَيْنَهُمَا بَـطِلاً ذَلِكَ ظَنُّ الَّذِينَ كَفَرُواْ فَوَيْلٌ لِّلَّذِينَ كَفَرُواْ مِنَ النَّارِ
(And We created not the heaven and the earth and all that is between them without purpose! That is the consideration of those who disbelieve! Then woe to those who disbelieve from the Fire!) (38:27)
أَفَحَسِبْتُمْ أَنَّمَا خَلَقْنَـكُمْ عَبَثاً وَأَنَّكُمْ إِلَيْنَا لاَ تُرْجَعُونَ - فَتَعَـلَى اللَّهُ الْمَلِكُ الْحَقُّ لاَ إِلَـهَ إِلاَّ هُوَ رَبُّ الْعَرْشِ الْكَرِيمِ
(Did you think that We had created you in play, and that you would not be brought back to Us So Exalted be Allah, the True King: La ilaha illa Huwa, the Lord of the Supreme Throne!) (23:115-116) Then Allah says:
إِنَّ يَوْمَ الْفَصْلِ مِيقَـتُهُمْ أَجْمَعِينَ
(Verily, the Day of Judgement is the time appointed for all of them) This is the Day of Resurrection, when Allah will judge between all creatures, and He will punish the disbelievers and reward the believers.
مِيقَـتُهُمْ أَجْمَعِينَ
(is the time appointed for all of them) means, He will gather all of them, the first and the last of them.
يَوْمَ لاَ يُغْنِى مَوْلًى عَن مَّوْلًى شَيْئاً
(The Day when a near relative cannot avail a near relative in aught,) means, no relative will be able to help another relative. This is like the Ayah:
فَإِذَا نُفِخَ فِى الصُّورِ فَلاَ أَنسَـبَ بَيْنَهُمْ يَوْمَئِذٍ وَلاَ يَتَسَآءَلُونَ
(Then, when the Trumpet is blown, there will be no kinship among them that Day, nor will they ask of one another.) (23:101)
وَلاَ يَسْـَلُ حَمِيمٌ حَمِيماً يُبَصَّرُونَهُمْ
(And no friend will ask a friend (about his condition). Though they shall be made to see one another) (70:10-11) which means, he will not ask his brother about how he is, even though he can see him with his own eyes.
وَلاَ هُمْ يُنصَرُونَ
(and no help can they receive,) means, no relative will help another, and no help will come to him from outside.
إِلاَّ مَن رَّحِمَ اللَّهُ
(Except him on whom Allah has mercy.) means, and nothing will be of any avail that Day except the mercy of Allah towards His creation.
إِنَّهُ هُوَ الْعَزِيزُ الرَّحِيمُ
(Verily, He is the All-Mighty, the Most Merciful.) means, he is the Almighty, with immense mercy.
And I did not create the heavens, the earth and everything between it in jest and amusement.
Nous n’avons pas créé les Cieux et la Terre afin de Nous divertir.
Hindi Kami lumikha ng mga langit at lupa at anumang nasa pagitan ng mga ito habang mga naglalaro sa paglikha sa mga ito.
Tidaklah Kami menciptakan langit, bumi, dan segala yang ada di antara keduanya dengan main-main dalam menciptakannya.
Creammo i Cieli e la Terra per un grande scopo, ma la maggior parte degli idolatri ne sono ignari.
Tidaklah Kami menciptakan langit dan bumi kecuali dengan hikmah yang besar, akan tetapi kebanyakan orang-orang musyrik tidak mengetahui hal itu.
Lo he creado con una profunda sabiduría, pero la mayoría de los idólatras no lo reconocen.
Nous les avons plutôt créés pour une raison suprême, mais la plupart des polythéistes ne savent pas cela.
مَا خَلَقْنَاهُمَا إِلَّا بِالْحَقِّ وَلَـٰكِنَّ أَكْثَرَهُمْ لَا يَعْلَمُونَ "We did not create them but with true purpose, yet most of them do not know. (44:39) " In other words, every wise and thinking person should realise that there is a purpose and objective for creating this universe. The heavens and the earth and everything created in them manifest many realities. Examples are: (1) the manifestation of Divine power; (2) the possibility of the Hereafter. Obviously, the Supreme Creator Who drew out such huge bodies from the realm of non-existence into the realm of existence surely has the power to destroy them and re-create them; (3) the need for retribution (reward/punishment). If there is no retribution in the Hereafter, the very existence of the universe would be rendered purposeless or its purpose would be defeated. The wisdom underlying the creation of the universe is to make it dar-ul-imtihan (the domain of test-n-trial) and the Hereafter is the domain of reward and punishment. Otherwise, the outcome of both good and bad will necessarily be the same. This is far from Divine wisdom, or not in keeping with Divine wisdom; and (4) urging the thinking people to obey Allah and thank Him for having granted man this entire universe or creation as His great blessing
Những gì TA đã tạo hóa ở các tầng trời và đất để cho thấy một trí tuệ vĩ đại, nhưng đa số những kẻ thờ đa thần lại không biết điều đó.
I only created it due to a profound wisdom, but the majority of idolaters do not know that.
Hindi Kami lumikha ng mga langit at lupa malibang dahil sa isang kasanhiang malalim subalit ang karamihan sa mga tagapagtambal ay hindi nakaaalam niyon.
Biz gökleri ve yeri ancak açık bir hikmet için yarattık. Fakat müşriklerin çoğu onu bilmiyorlar.
Zemlju i nebesa stvorili smo s velikom mudrošću, ali većina mušrika to ne zna.
Quả thật, vào Ngày Phục Sinh là Ngày mà Allah phân loại đám bầy tôi của Ngài, tất cả đã được Ngài ấn định, đó là Ngày được Allah tập hợp tất cả lại.
Tunay na ang Araw ng Pagbangon na magpapasya si Allāh doon sa pagitan ng mga lingkod Niya ay pagtitipanan para sa mga nilikha sa kalahatan, na titipunin sila ni Allāh doon,
Le Jour de la Résurrection, durant lequel Allah tranchera entre les serviteurs, est le rendez-vous de tous les gens et Allah les rassemblera ce Jour-là.
Sesungguhnya hari Kiamat yang di dalamnya Allah memutuskan hukum di antara para hamba-Nya merupakan waktu yang dijanjikan kepada seluruh makhluk, Allah mengumpulkan mereka semua pada hari itu.
El Día del Juicio en el cual Al-lah juzgará a todos los siervos es en una fecha que está señalada.
In verità, nel Giorno della Resurrezione, termine per tutto il creato, quando Allāh giudicherà i sudditi, li radunerà tutti.
The day of judgment in which Allah will decide between the servants is the appointed time for all of the creation in which Allah will gather them.
Şüphesiz Yüce Allah'ın kulları arasında hüküm verip, birbirlerinden ayırt edeceği kıyamet günü, bütün yaratılmışlar için belirlenmiş bir vakittir. Muhakkak Yüce Allah bu günde bütün yaratılmışları bir araya toplar.
Sudnji dan kada će Allah donijeti presudu među robovima već je određen i tada će Allah sva stvorenja skupiti.
sa Araw na hindi magpapakinabang ang isang kaanak sa kaanak nito ni ang isang kaibigan sa kaibigan nito, ni sila ay hahadlang laban sa pagdurusang dulot ni Allāh dahil ang paghahari sa Araw na iyon ay sa kay Allāh; walang isang makakakayang mag-angkin nito,
O gün hiçbir yakının yakınına ve bir dostun da dosta hiçbir faydası olmadığı bir gündür. Ve onlardan Allah'ın azabını engelleyemezler. Çünkü o günde mülk Allah'ındır. Hiçbir kimse hiçbir şeye sahip olduğunu iddia da edemeyecektir.
Yaitu hari di saat seorang kerabat tidak bisa memberi manfaat kepada kerabatnya dan seorang teman tidak bisa memberi manfaat kepada temannya dan mereka tidak bisa menahan siksa Allah karena kekuasaan pada hari itu hanya milik Allah, tidak ada seorang pun yang bisa mengaku sebagai pemiliknya.
Ngày mà những người họ hàng, những người bạn thân thiết cũng không giúp ích được gì cho nhau, và cũng không bảo vệ nhau khỏi hình phạt của Allah. Bởi vì mọi quyền hành vào Ngày đó thuộc về Allah, không một ai có thể cầu xin Ngài.
El día en que los familiares no se podrán ayudar entre sí ni los amigos se podrán beneficiar entre sí para salvarse del castigo de Al-lah, porque la autoridad en ese día será de Él y de nadie más.
Il giorno in cui il parente non potrà giovare al parente, né l'amico all'amico e non potranno impedire la punizione di Allāh, poiché il Regno, in quel Giorno, sarà nelle mani di Allāh e nessuno potrà rivendicarlo.
Le Jour où personne ne sera utile à son proche ou à son ami, ni n’échappera au châtiment d’Allah car la souveraineté appartiendra alors à Allah et personne ne pourra y prétendre.
The day when no relative will benefit his relative or friend benefit his friend nor will they be saved from Allah’s punishment, because authority on that day will be for Allah. Nobody will be able to claim it.
To je Dan kada bližnji i prijatelji jedni drugima neće nimalo koristiti, niti će moći spriječiti njihovu kaznu, jer tada će sva vlast pripadati Allahu i niko neće moći tvrditi da posjeduje bilo kakvu vlast.
Except the person Allah has mercy on, for he will benefit from the good action he has sent forward. Allah is the Mighty whom nobody can overpower, Wise in His creation, decree and plan.
Tranne colui di cui Allāh ha avuto pietà, egli ne trarrà giovamento in seguito alle buone azioni che ha compiuto; Allāh è il Potente, nessuno può vincerLo, il Misericordioso con i Suoi sudditi pentiti.
İnsanlardan ancak Allah'ın merhamet ettiği kimseler bunların dışındadır. Çünkü önceden yapmış olduğu salih amellerden faydalanır. Yüce Allah hiç kimsenin kendisine galip gelemeyeceği Azîz/mutlak galiptir. tövbe eden kullarına karşı çok merhametlidir.
Exception faite des gens à qui Allah fera miséricorde qui eux, trouveront de l’utilité dans les bonnes œuvres qu’ils ont accomplies. Allah est le Puissant à qui personne ne tient tête, le Sage dans ce qu’Il crée, détermine et gère.
Samo će oni ljudi kojima se Allah smiluje imati koristi od dobrih djela koja su činili. On je Silni, Kojeg niko ne može savladati i Milostivi prema Svojim robovima koji se pokaju.
Ngoại trừ người nào được Allah khoan dung do y được hưởng lợi từ việc làm thiện tốt. Quả thật, Allah Đấng Toàn Năng mà không ai có thể vượt qua Ngài, Đấng Khoan Dung cho đám bầy tôi nào biết sám hối.
maliban sa sinumang kinaawaan ni Allāh kabilang sa mga tao sapagkat tunay na ito ay makikinabang dahil sa inihain nitong gawang maayos; tunay na si Allāh ay ang Makapangyarihan na walang nakadadaig sa Kanya na isa man, ang Maawain sa sinumang nagbalik-loob kabilang sa mga lingkod Niya.
Excepto aquella persona por la que Al-lah tenga misericordia, pues se beneficiará de la buena acción que haya realizado. Al-lah es el Poderoso a quien nadie puede vencer, sabio en Su creación, decreto y plan.
If one ponders over the system of heaven and earth—indeed, of the entire universe, it will become clear that its creation was effected with a definite purpose. Had this not been so, it would have been impossible in this world for man to build up glorious cultures. Its entire functioning being meaningful is an indication that it will end also in a meaningful and purposeful way. It is unimaginable that its end could be otherwise. Its end, in reality, will herald the commencement of the life Hereafter. And belief in the Hereafter is but an extension of universal meaningfulness. The present stage of the world is that of trial. So, everyone finds his share in the meaningfulness of this world. But, in the Hereafter, only those who are actually deserving in the eyes of God, will find a share in the meaningfulness of the afterlife.
Kecuali orang yang mendapat rahmat Allah dari kalangan manusia karena dia bisa mendapat manfaat dari amal saleh yang telah dikerjakannya. Sesungguhnya Allah Mahaperkasa yang tidak ada seorang pun bisa mengalahkan-Nya dan Maha Penyayang terhadap hamba-hamba-Nya yang bertobat.
"Sesungguhnya pohon zaqqum itu, makanan orang yang ba-nyak berdosa. (Ia) sebagai kotoran minyak yang mendidih di dalam perut, seperti mendidihnya air yang sangat panas. Peganglah dia kemudian seretlah dia ke tengah-tengah neraka. Kemudian tuang-kanlah di atas kepalanya siksaan (dari) air yang amat panas. Rasakanlah, sesungguhnya kamu orang yang perkasa lagi mulia. Sesungguhnya ini adalah azab yang dahulu kamu selalu meragu-kannya." (Ad-Dukhan: 43-50).
(43-50) Ketika Allah سبحانه وتعالى menyebutkan Hari Kiamat dan Dia memberi putusan terhadap sesama hambanya di hari itu, selan-jutnya Allah سبحانه وتعالى menyebutkan dua golongan hamba-hambaNya; golongan yang ada di surga dan golongan yang ada di neraka. Golongan kedua adalah orang-orang berdosa karena mengerjakan kekufuran dan kemaksiatan. Makanan mereka adalah ﴾ شَجَرَتَ ٱلزَّقُّومِ ﴿ "pohon zaqqum," pohon yang paling buruk dan keji, rasanya ﴾ كَٱلۡمُهۡلِ ﴿ "seperti kotoran minyak," yaitu seperti kotoran minyak yang berbau busuk dan rasanya amat panas, ﴾ يَغۡلِي فِي ٱلۡبُطُونِ كَغَلۡيِ ٱلۡحَمِيمِ ﴿ "yang men-didih di dalam perut, seperti mendidihnya air yang sangat panas," dan dikatakan kepada orang yang disiksa, ﴾ ذُقۡ ﴿ "Rasakanlah," azab yang pedih dan siksaan yang menyakitkan ini, ﴾ إِنَّكَ أَنتَ ٱلۡعَزِيزُ ٱلۡكَرِيمُ ﴿ "sesungguhnya kamu orang yang perkasa lagi mulia," yakni, karena kau mengira bahwa kau adalah orang perkasa dan akan dapat menangkal azab Allah سبحانه وتعالى dan kau orang mulia sehingga Allah سبحانه وتعالى tidak boleh menimpakan azab padamu. Pada hari ini terlihat jelas bahwa kau adalah orang tercela, hina, dan rendah.﴾ إِنَّ هَٰذَا مَا كُنتُم بِهِۦ تَمۡتَرُونَ ﴿ "Sesungguhnya ini adalah azab yang dahulu kamu selalu meragu-kannya," yakni, engkau sangsikan dan sekarang menjadi kebenaran yang meyakinkan bagi kalian.
El árbol de Zaqqum que Al-lah ha hecho crecer en el fondo del Infierno.
L’arbre Az-Zaqqûm qu’Allah fait pousser au fond de l’Enfer
Tunay na ang puno ng Zaqqūm na pinatubo ni Allāh sa ugat ng Impiyerno
The tree of zaqqum which Allah has grown at the bottom of the fire
Yüce Allah'ın bitirdiği Zakkum ağacı cehennemin dibindedir.
The Condition of the Idolators and Their Punishment on the Day of Resurrection
Allah tells us how He will punish the disbelievers who deny the meeting with Him:
إِنَّ شَجَرَةَ الزَّقُّومِ - طَعَامُ الاٌّثِيمِ
(Verily, the tree of Zaqqum will be the food of the sinners.) Those who sinned by their words and in deeds. These are the disbelievers. More than one commentator stated that this referred to Abu Jahl; undoubtedly he is included among those referred to in this Ayah, but it is not specifically about him. Ibn Jarir recorded that Abu Ad-Darda' was reciting to a man:
إِنَّ شَجَرَةَ الزَّقُّومِ - طَعَامُ الاٌّثِيمِ
(Verily, the tree of Zaqqum will be the food of the sinners.) The man said, "The food of the orphan." Abu Ad-Darda', may Allah be pleased with him, said, "Say, the tree of Zaqqum is the food of the evildoer." i.e., he will not have any other food apart from that. Mujahid said, "If a drop of it were to fall on the earth, it would corrupt the living of all the people of earth." A similar Marfu` report has been narrated earlier.
كَالْمُهْلِ
(Like boiling oil,) means, like the dregs of oil.
كَالْمُهْلِ يَغْلِى فِى الْبُطُونِ - كَغَلْىِ الْحَمِيمِ
(it will boil in the bellies, like the boiling of scalding water.) means, because of its heat and rancidity.
خُذُوهُ
(Seize him) means the disbeliever. It was reported that when Allah says to the keepers of Hell, "Seize him," seventy thousand of them will rush to seize him.
فَاعْتِلُوهُ
(and drag him) means, drag him by pulling him and pushing him on his back. Mujahid said:
خُذُوهُ فَاعْتِلُوهُ
(Seize him and drag him) means, take him and push him.
إِلَى سَوَآءِ الْجَحِيمِ
(into the midst of blazing Fire.) means, into the middle of it.
ثُمَّ صُبُّواْ فَوْقَ رَأْسِهِ مِنْ عَذَابِ الْحَمِيمِ
(Then pour over his head the torment of boiling water.) This is like the Ayah:
هَـذَانِ خَصْمَانِ اخْتَصَمُواْ فِى رَبِّهِمْ فَالَّذِينَ كَفَرُواْ قُطِّعَتْ لَهُمْ ثِيَابٌ مِّن نَّارِ يُصَبُّ مِن فَوْقِ رُءُوسِهِمُ الْحَمِيمُ - يُصْهَرُ بِهِ مَا فِى بُطُونِهِمْ وَالْجُلُودُ
(boiling water will be poured down over their heads. With it will melt what is within their bellies, as well as (their) skins.) (22:19-20). The angel will strike him with a hooked rod of iron and split his head open, then he will pour boiling water over his head. It will go down through his body, melting through his stomach and intestines, until it goes through his heels; may Allah protect us from that.
ذُقْ إِنَّكَ أَنتَ الْعَزِيزُ الْكَرِيمُ
(Taste you (this)! Verily, you were (pretending to be) the mighty, the generous.) means, they (the keepers of Hell) will say that to him by way of ridicule and rebuke. Ad-Dahhak reported that Ibn `Abbas, may Allah be pleased with him, said: "This means, you are neither mighty nor generous." And Allah's saying:
إِنَّ هَـذَا مَا كُنتُمْ بِهِ تَمْتَرُونَ
(Verily, this is that whereof you used to doubt!) is like His saying:
يَوْمَ يُدَعُّونَ إِلَى نَارِ جَهَنَّمَ دَعًّا - هَـذِهِ النَّارُ الَّتِى كُنتُم بِهَا تُكَذِّبُونَ - أَفَسِحْرٌ هَـذَا أَمْ أَنتُمْ لاَ تُبْصِرُونَ
(The Day when they will be pushed down by force to the fire of Hell, with a horrible, forceful pushing. This is the Fire which you used to deny. In this magic, or do you not see) (52: 13-15) Similarly Allah said:
إِنَّ هَـذَا مَا كُنتُمْ بِهِ تَمْتَرُونَ
(Verily, this is that where of you used to doubt!)
Quả thật, cây Zaqqum mà Allah đã làm nẩy mầm nó trong Hỏa Ngục.
43- Şüphesiz ki Zakkûm ağacı,
44- Günahkârların yiyeceğidir.
45- Erimiş maden gibidir; karınlarda kaynar;
46- Tıpkı kaynar suyun kaynaması gibi.
47- “Tutun onu ve sürükleyerek götürün cehennemin ortasına!”
48- “Sonra da başından aşağı o kaynar azap suyundan dökün!”
49- “Tat bakalım. Çünkü sen güçlü ve değerli imişsin!”
50- “İşte bu, sizin (dünyadayken) şüphe ettiğiniz (azaptır)!”
43-44. Yüce Allah, Kıyamet gününü ve o günde kulları arasında ayırt edici hükmü vereceğini söz konusu ettikten sonra, onların iki gruba ayrılacaklarını, bir grubun cennette olacağını, diğer grubun ise cehennem ateşi içerisinde olacağını belirtti. Bu sonuncu grup, küfür ve masiyetler işleyerek günahkâr olanlardır.
Bunların yiyecekleri, ağaçların en kötüsü ve en fecisi olan “Zakkûm ağacı”dır.
45-50. Bu ağacın tadı ise “erimiş maden gibidir.” Yahut oldukça kötü kokan, tadı da kötü, kokusu da kötü, son derece sıcak bir irin gibidir. “Karınlarda kaynar, tıpkı kaynar suyun kaynaması gibi.”
Azap edilecek olana şöyle denilecektir: Haydi bu can yakıcı azabı ve bu vahim cezayı “tat bakalım! Çünkü sen güçlü ve değerli imişsin!” Kendi kanaatine göre sen, Allah’ın azabına karşı kendini koruyacak güçlü bir kimse olduğunu zannediyordun. Allah nezdinde de değerli olduğunu ve sana hiçbir şekilde azap etmeyeceğini ileri sürüyordun. İşte bu gün, sen zillete düşürülen, tahkir edilen, son derece değersiz bir kişi olduğunu açıkça görüyorsun. “İşte bu” pek büyük olan bu azab, “sizin (dünyadayken) şüphe ettiğiniz (azaptır).” Ama artık sizin için son derece kesin bir bilgidir.
Drvo zekkum kojeg je Allah zasadio u središtu Vatre
Commentary
Punishment and Reward of the Hereafter
In these verses, according to the style of the Qur'an, Allah describes Hell and the way the unbelievers will be punished, and Paradise and the way the believers will be rewarded.
Punishment of the Dwellers of Hell
"Indeed the tree of zaqqum... (44:43) ". Some necessary information regarding the reality of zaqqum has been given in Surah As-Saffat. Please see under (37:64-65). Here the Qur'an apparently indicates that the infidels will be given zaqqum to eat even before they enter Hell, because in this verse the Qur'an says that after having fed them with zaqqum they will be seized by the keepers of Hell and dragged into the middle of the blazing fire of Hell. According to some commentators, this is the meaning of (56:56) Surah –Al-Waqi'ah هَـٰذَا نُزُلُهُمْ يَوْمَ الدِّينِ (This will be their entertainment on the Day of Requital". They argue that the word nuzul (entertainment) originally refers to the starter food and provision served to guests to make them feel welcome before the main course of entertainment is served. The main course of food and provision served later on is called diyafah or ma'dubah. The wordings of the Qur'an do carry the possibility that the feeding of zaqqum could be after the entry into Hell. In this case the word nuzul would refer, by extension, to the main course of meals and provisions served. The verse under comment which speaks about 'dragging the dweller of Hell towards the middle of the blazing fire' means, he would already be in Hell but after feeding him zaqqum he will be dragged towards the middle of the fire to expose him to a greater degree of disgrace and torture. Allah knows best! (Condensed from Bayan-ul-Qur'an).
Sesungguhnya pohon Zakum yang ditumbuhkan Allah di dasar neraka Jahim
In verità, l'albero di Zaǭǭūmالزّقّزم , che Allāh ha fatto crescere nel fondo dell'Inferno,
¡Los pecadores capitales comerán de ese horrible fruto!
sera la nourriture du grand pécheur, c’est-à-dire du mécréant, qui mangera de ses fruits immondes.
Ono će biti hrana onome ko je činio veliki grijeh, tj. nevjerstvo. Nevjernik će jesti njegove ogavne plodove.
ay pagkain ng may kasalanang mabigat, ang tagatangging sumampalataya na kakain mula sa bunga niyon na karima-rimarim.
Is the food of the extremely sinful who will eat of its horrible fruit!
Là thức ăn của kẻ phạm trọng tội, và đó là kẻ phủ nhận đức tin, hắn sẽ ăn loại trái cây kinh tởm đó.
Büyük ve çok günah sahibinin yemeğidir. O kimse kâfir kimsedir ve bu ağacın iğrenç meyvesinden yer.
adalah makanan bagi orang yang banyak berbuat dosa, yaitu orang kafir, ia makan dari buahnya yang menjijikkan.
sarà il cibo dei grandi peccatori, ovvero i miscredenti, che mangeranno il suo cattivo frutto.
Ang bungang ito ay tulad ng langis na itim; kukulo ito sa loob ng mga tiyan nila dahil sa tindi ng init nito
Like black oil, boiling in their stomachs due to its intense heat.
Buah ini seperti minyak hitam, ia mendidih di dalam perut mereka karena sangat panas.
Des fruits ressemblant à une huile noircie et bouillante qui consume leurs entrailles.
Questo frutto è nero come l'olio nero che bolle nei ventri per l'intensità del suo calore,
Taj plod biće poput crnog ulja i on će od vreline ključati u stomacima nevjernika.
Como metal fundido, que hierve en sus entrañas debido a su intenso calor.
Loại trái cây này giống như một loại dầu màu đen, sôi sùng sục trong bụng của họ với sức nóng khủng khiếp.
Zakkum ağacının meyvesi siyah zeytin yağı gibidir. Aşırı sıcaklığının şiddetinden dolayı o kimselerin karınlarında kaynayıp durur.
gaya ng pagkulo ng tubig na lumalabis sa init.
Son derece sıcak suyun kaynaması gibidir.
Como la ebullición de agua hirviente.
Like the boiling of extremely hot water.
Ces fruits sont aussi chauds qu’une eau portée à ébullition.
Như loại nước sôi với sức nóng đỉnh điểm.
Ključat će kao uzavrela voda.
come l'acqua al massimo del suo bollore.
Ia mendidih sebagaimana mendidihnya air di titik puncak panas.
On dira aux gardiens de l’Enfer: Saisissez-vous de lui et trainez-le sans ménagement dans l’Enfer.
It will be said to the keepers of hell: “Grab him, drag him violently and harshly towards the middle of the fire”.
Cehennem zebanilerine şöyle denilir: "Onu şiddetle ve kabaca tutun, cehennemin ortasına doğru sürükleyerek atın."
Reći će se Zebanijama: Uzmite ga i žestoko ga odvucite u središte Vatre.
Se les dirá a los guardianes del Infierno: “Aprésenlo, arrástrenlo con dureza al centro del Infierno.
Lalu dikatakan kepada Malaikat Zabāniyah, malaikat penjaga neraka, “Ambillah dan seretlah ia secara paksa dan keras ke tengah-tengah neraka Jahim.
Verrà detto ai custodi del Fuoco: "Afferratelo e trascinatelo violentemente nel mezzo dell'Inferno,
Sasabihin sa mga tanod ng Apoy: "Kunin ninyo siya at hilahin ninyo siya nang may karahasan at kagaspangan patungo sa gitna ng Impiyerno.
Và có tiếng nói vọng lại với những người Hỏa Ngục: Hãy túm lấy hắn rồi kéo hắn và ném mạnh vào giữa đám lửa cháy bùng.
Puis versez sur la tête de ce supplicié de l’eau bouillante afin que son châtiment ne connaisse aucune interruption.
Pagkatapos magbuhos kayo sa ibabaw ng ulo ng pinagdurusang ito ng mainit na tubig para hindi humiwalay sa kanya ang pagdurusa.
poi versate sulla testa di questo condannato dell'acqua bollente, in modo che la sua punizione non venga interrotta".
nakon toga na njegovu glavu prolijte vrelu vodu i njega nikada patnja neće napustiti.
"Sonra bu azap edilen kimsenin başının üzerinden aşırı kaynar suyu boşaltın. Zira bu azap orada sürekli devam eder."
Sau đó xối lên đầu kẻ tội đồ này nước sôi rồi hình phạt của hắn sẽ không bị phá vỡ.
Kemudian tuangkan ke atas kepala orang yang sedang diazab ini air yang panas, sehingga ia tidak terlepas dari siksa.”
Then pour hot water over the head of this person being punished, so that the punishment does not separate from him.
Luego viertan agua caliente sobre su cabeza, para que el castigo no se separe de él”.
Alay edilerek ona şöyle denilir: "Acı verici bu azabı tat bakalım. Şüphesiz sen kavminde değerli ve şerefliydin."
Lalu dikatakan kepadanya sebagai hinaan, “Rasakan siksa yang pedih ini karena engkau adalah orang mulia yang kedudukanmu tidak ada yang mengalahkannya di kalangan kaummu.
Reći će mu se: "Iskusi ovu bolnu patnju, jer ti si 'moćan' i u svome narodu 'poštovan'."
Sasabihin sa kanya bilang pang-uuyam: "Lasapin mo ang pagdurusang masakit na ito; tunay na ikaw naman ay ang makapangyarihang hindi masisira ang pagkatao mo, ang mapagbigay sa mga tao mo.
Gli verrà detto, deridendolo: "Assaggia la dura punizione! In verità, tu eri il potente, colui al quale la gente del tuo popolo si inchinava per la tua nobiltà.
Se le dirá en tono burlón: “Prueba este castigo doloroso. Tú que eres el poderoso que no es tratado de forma injusta, noble entre tu gente.
Và hắn bị mỉa mai: Ngươi hãy nếm thử hình phạt đau đớn này đi! quả thật ngươi quyền thế không ai sánh bằng, ngươi cao quý trong cộng đồng ngươi cơ mà!.
It will be said to him, mockingly: “Taste this painful punishment. You are the mighty who is not treated unjustly, noble amongst your people.
On lui dira sur le ton de la raillerie: Goute à ce châtiment douloureux, toi qui était puissant et noble parmi les tiens.
Ovo je kazna za koju ste sumnjali da će se desiti na Sudnjem danu. Kada ste je vidjeli, svaka sumnja je od vas otklonjena.
Quả thật, hình phạt này các ngươi đã hoài nghi về sự tồn tại của nó vào Ngày Phục Sinh. Vậy thì chắc chắn, các ngươi không còn nghi ngờ nữa khi đối diện nó.
Sesungguhnya siksa ini adalah yang kalian ragukan keberadaannya pada hari Kiamat, kini telah hilang keraguan dari kalian dengan melihatnya langsung.”
Şüphesiz bu, kıyamet gününde gerçekleşmesi hakkında şüphe ettiğiniz azaptır. Ne var ki azabı gördüğünüz vakit daha önceden duyduğunuz şüpheniz artık ortadan kalkmıştır.
Tunay na ang pagdurusang ito ay ang nagdududa kayo noon sa pagkaganap nito sa Araw ng Pagbangon ngunit natigil na sa inyo ang pagdududa dahil sa pagkakita nito."
This is the punishment you used to doubt will occur on the Day of Judgment, but now your doubt has been removed from you by seeing it”.
In verità, voi dubitavate che questa punizione dovesse accadere, nel Giorno della Resurrezione; ed ecco che vi è stato tolto ogni dubbio, ora la vedete.
Este es el castigo del que solías dudar y que acontecerá en el Día del Juicio, sin embargo, al verlo ahora tu duda ha sido disipada”.
The picture of Hell painted by the Quran here and at other places is sufficient to shake every man who is serious about his future; it will make him rush towards the path of Paradise and away from the path of Hell. But those who are not serious about the Truth, who pay heed only to their own desires and who do not feel the necessity to consider the world of realities which lies outside their ambitions, will hear this and simply ignore it. For such people, these words will be like water running over a rock without a single drop penetrating its surface.
Ce châtiment, vous doutiez qu’il allait avoir lieu le Jour de la Résurrection et maintenant que vous le voyez, votre doute s’est dissipé.
Tunay na ang mga tagapangilag magkasala sa Panginoon nila sa pamamagitan ng pagsunod sa mga ipinag-uutos Niya at pag-iwas sa mga sinasaway Niya ay nasa kinalalagyan ng pananatili, na mga ligtas sa bawat kinasusuklamang tatama sa kanila,
In verità, coloro che sono devoti al loro Dio, obbedendo ai Suoi ordini e rispettando i Suoi divieti sono al sicuro da qualsiasi cosa detestabile che possa accadergli:
A bogobojazni koji su radili po Allahovim naredbama i klonili se Njegovih zabrana, zaista će, na sigurnom mjestu biti, i nikakvo ih zlo neće zadesiti.
51- Takvâ sahipleri ise güvenli bir yerdedirler.
52- Cennetlerde ve pınarbaşlarında.
53- İnce ve kalın ipeklerden giyer, karşılıklı otururlar.
54- İşte böyle. Hem biz onları güzel gözlü hurilerle evlendiririz.
55- Onlar orada güven içinde her türlü meyveden isterler.
56- Onlar orada ilk ölümden başka ölümü tatmazlar. Allah, onları cehennem azabından da korumuştur.
57- Bu, Rabbinden bir lütuftur. İşte en büyük kurtuluş budur.
58- Şüphesiz Biz, onu düşünüp öğüt alırlar diye senin dilinle indirip kolaylaştırdık.
59- O halde gözetle! Çünkü onlar da gözetlemektedirler.
51-52. Bu buyruklarda günahları terk etmek ve itaatleri işlemek sureti ile Allah’ı gazaplandıran ve azabına sebep olan işlerden sakınan takvâ sahiplerinin mükâfatı dile getirilmektedir.
Allah’ın gazabı ve azabı, onlar hakkında söz konusu olmadığından Allah, onlardan razı olacak ve çok sayıdaki ağaçların koyu gölgeleri içerisinde, pek çok meyvelere, pınarlara, nimet ve mükâfatlara mazhar olacaklardır. Altlarından ırmaklar akacaktır. Onlar, bu ırmakları Naîm cennetlerinde akıtacaklardır.
Yüce Allah’ın, cennetleri Naîme (nimetlere) izafe etmesinin sebebi, bu cennetlerin ihtiva ettiği her şeyin her bakımdan mükemmel nimetler ve sevindirici şeyler oluşundan dolayıdır. Orada bunları gölgelendirecek, lezzetlerini olumsuz yönde etkileyecek hiçbir şey olmayacaktır.
53. Oradaki elbiseleri ise canlarının istediği şekilde ince ve kalın yeşil ipekten olacaktır. Üstelik onlar “karşılıklı otururlar.” Kalpleri de yüzleri de birbirine dönüktür. Tam bir rahat, huzur, karşılıklı sevgi, güzel muamele ve adaba riâyet onların özellikleridir.
54. “İşte böyle.”Eksiksiz mükemmel nimetler ve mükemmel sevinçler...“Hem biz onları güzel gözlü hurilerle evlendiririz.” Yani güzellikleri dolayısı ile bakanların hayrete düştüğü, aklın adeta baştan gittiği, kemalleri dolayısı ile zihnin kendisini kaybettiği çok güzel hanımları onlara eş yaparız ki onların gözleri iri ve güzeldir.
55. “Onlar orada” cennette “güven içinde her türlü meyveden isterler” onların bitmesinden yana güvende oldukları gibi ayrıca kendilerine zarar görmekten, kederlendirici ve üzücü hiçbir şeyle karşılaşmaktan, oradan çıkarılmaktan ve ölmekten yana da güven içindedirler.
Hem dünyada ismen bilinen meyvelerden hem de dünyada eşi benzeri olmayan meyvelerden isterler. Hangi tür ve çeşitten meyve isterlerse derhal, herhangi bir yorgunluk ve külfete katlanmaksızın huzurlarına getirilir. İşte her şeyden özellikle de ölmekten yana güven içinde olacaklarından dolayı devamla şöyle buyrulmaktadır:
56. “Onlar orada ilk ölümden başka ölümü tatmazlar.” Orada kesinlikle ölüm yoktur. Eğer orada istisnâ edilecek türden bir ölüm bulunmuş olsa idi, dünyadaki ölüm olan ilk ölüm istisnâ edilmezdi. Böylelikle onlar, bütün sevdiklerini ve bütün istediklerini elde etmiş olacaklar. Zira “Allah, onları cehennem azabından da korumuştur.”
57. “Bu, Rabbinden bir lütuftur.”Bunca nimetlerin elde edilmesi ve azabın onlardan uzaklaştırılması, Allah’ın onlar üzerindeki lütuf ve keremindendir. Onların âhiret hayırlarına ulaşmalarını sağlayan, onları salih amellere muvaffak kılan ve amellerinin kendilerini ulaştırması söz konusu olmayan bunca nimetleri onlara veren Yüce Allah’tır.“İşte en büyük kurtuluş budur.” Allah’ın rızasına nail olmak, O’nun cennetine yerleşmek, O’nun azap ve gazabından yana da esenlikte bulunmaktan daha büyük bir kurtuluş olabilir mi?
58. “Şüphesiz Biz onu” Kur’ân-ı Kerîm’i “düşünüp öğüt alırlar” kendilerine faydalı olacak şeyleri hatırlayıp onu işlerler, kendilerine zararlı olacak şeylerden de kaçınırlar “diye” dillerin kayıtsız ve şartsız olarak en fasihi ve en üstünü olan “senin dilinle kolaylaştırdık.” Böylelikle bu dil sayesinde hem lafzı kolaylaşmış, hem de manası kolaylaşmıştır.
59. “O halde” Rabbinin sana vaat etmiş olduğu hayır ve zaferi “gözetle! Çünkü onlar da” başlarına gelecek olan azabı “gözetlemektedirler.”
Her iki gözetleme arasında ise büyük bir fark vardır. Allah Rasûlü ve ona uyanlar, dünya ve âhirette hayırlı şeyleri gözetlerken, onların karşıtları dünya ve âhirette şerden başkasını gözetlememektedirler.
Duhân Sûresi’nin tefsiri burada sona ermektedir.
Yüce Allah’a hamdolsun. Minnet duygularımız yalnız O’nadır.
***
Quả thật, những người kính sợ Thượng Đế của họ bằng cách tuân theo những mệnh lệnh của Ngài và tránh xa những điều Ngài ngăn cấm thì nơi cư ngụ của họ sẽ được an toàn từ mọi điều xấu xa giáng xuống họ.
Rablerine karşı takvalı olanlar ise kendilerine isabet edecek her türlü kötülükten güvende olup Rablerinin emirlerini yerine getirerek ve yasaklarından sakınarak güvenli bir makamdadırlar.
"Sesungguhnya orang-orang yang bertakwa berada dalam tempat yang aman, (yaitu) di dalam taman-taman dan mata air-mata air, mereka memakai sutera yang halus dan sutera yang tebal, (duduk) berhadap-hadapan. Demikianlah, dan Kami berikan kepada mereka bidadari. Di dalamnya mereka meminta segala macam buah-buahan dengan aman (dari segala kekhawatiran), mereka tidak akan merasakan mati di dalamnya kecuali mati di dunia. Dan Allah memelihara mereka dari azab neraka, sebagai karunia dari Rabbmu. Yang demikian itu adalah keberuntungan yang besar. Sesungguhnya Kami mudahkan al-Qur`an itu dengan bahasamu supaya mereka mendapat pelajaran. Maka tunggulah; sesungguhnya mereka itu menunggu (pula)." (Ad-Dukhan: 51-59).
(51-53) Inilah balasan orang-orang yang bertakwa kepada Allah سبحانه وتعالى. Orang-orang yang menjaga diri dari murka dan azab Allah سبحانه وتعالى dengan cara menjauhi segala kemaksiatan dan mengerjakan berbagai ketaatan. Kala murka dan azab tidak ada, yang ada bagi mereka adalah keridhaan dan pahala besar dari Allah سبحانه وتعالى dalam naungan teduh banyaknya pepohonan dan buah-buahan serta mata air yang mengalir, di bawah mereka sungai mengalir deras di dalam surga yang penuh kenikmatan. Allah سبحانه وتعالى menyandingkan surga pada kenikmatan, karena semua yang terdapat dalam surga adalah kenikmatan. Semuanya adalah kenikmatan dan kebahagiaan sempurna dari berbagai sisi. Tidak ada sesuatu pun yang kotor dan keruh secara mutlak. Pakaian mereka terbuat dari sutera hijau yang tebal dan tipis yang disukai jiwa, dan mereka ﴾ مُّتَقَٰبِلِينَ ﴿ "sa-ling berhadap-hadapan," di hati dan wajah mereka dalam sempurna-nya kenikmatan, kedamaian, cinta kasih, pergaulan, dan etika baik.
(54) ﴾ كَذَٰلِكَ ﴿ "Demikianlah," kenikmatan dan kebahagiaan sempurna, ﴾ وَزَوَّجۡنَٰهُم بِحُورٍ ﴿ "dan Kami berikan kepada mereka bidadari," wanita-wanita rupawan. Begitu rupawannya hingga membuat tatapan mata bimbang, akal tercengang karena kecantikan mereka dan hati terpanah karena kesempurnaan mereka. Dan kata ﴾ عِينٖ ﴿ yakni, mata mereka lebar dan indah.
(55) ﴾ يَدۡعُونَ فِيهَا ﴿ "Mereka meminta di dalamnya," yakni, di surga, ﴾ بِكُلِّ فَٰكِهَةٍ ﴿ "segala macam buah-buahan," yang sebagian namanya terdapat di dunia dan juga yang tidak ada padanannya di dunia. Kala penduduk surga menginginkan macam dan jenis buah-buahan apa pun, seketika itu juga buah yang diinginkannya datang tanpa bersusah payah dan mereka aman dari terputusnya buah yang diharapkan (selalu ada dan tidak musiman), aman dari bahaya, kotoran dan aman untuk tidak dikeluarkan dari surga serta terbebas dari kematian.
(56) Karena itu Allah سبحانه وتعالى berfirman,﴾ لَا يَذُوقُونَ فِيهَا ٱلۡمَوۡتَ إِلَّا ٱلۡمَوۡتَةَ ٱلۡأُولَىٰۖ ﴿ "Mereka tidak akan merasakan mati di dalamnya kecuali mati di dunia," yakni, tidak ada kematian dalam surga secara keseluruhan. Andai di surga ada kematian yang dikecualikan, tentu kematian pertama yang ada di dunia tidak dikecualikan. Semua yang mereka damba dan harap ada secara sempurna.
﴾ وَوَقَىٰهُمۡ عَذَابَ ٱلۡجَحِيمِ ﴿ "Dan Allah memelihara mereka dari azab ne-raka."
(57) ﴾ فَضۡلٗا مِّن رَّبِّكَۚ ﴿ "Sebagai karunia dari Rabbmu," yakni, diraih-nya kenikmatan dan terhindarnya dari azab adalah berkat karunia dan kebaikan Allah سبحانه وتعالى pada mereka, karena Dia-lah yang menolong mereka untuk mengerjakan amal shalih yang dengan amal itu me-reka mendapatkan kebaikan akhirat. Mereka juga diberi sesuatu yang tidak digapai oleh amal mereka.
﴾ ذَٰلِكَ هُوَ ٱلۡفَوۡزُ ٱلۡعَظِيمُ ﴿ "Yang demikian itu adalah keberuntungan yang besar," dan keberuntungan apa lagi yang lebih besar dari mendapat-kan keridhaan Allah سبحانه وتعالى dan surgaNya serta selamat dari azab dan murkaNya?
(58) ﴾ فَإِنَّمَا يَسَّرۡنَٰهُ بِلِسَانِكَ ﴿ "Sesungguhnya Kami mudahkan al-Qur`an itu dengan bahasamu," yaitu Kami memudahkannya dengan bahasa-mu yang merupakan bahasa paling fasih dan mulia secara mutlak. Dengan bahasa itu, kata-kata dan makna al-Qur`an menjadi mudah, ﴾ لَعَلَّهُمۡ يَتَذَكَّرُونَ ﴿ "supaya mereka mendapat pelajaran," manfaat yang terdapat di dalamnya sehingga mereka bisa melaksanakannya dan bahaya yang ada di dalamnya sehingga mereka bisa meninggal-kannya.
(59) ﴾ فَٱرۡتَقِبۡ ﴿ "Maka tunggulah," yakni, tunggulah kebaikan dan kemenangan yang dijanjikan Rabbmu padamu, ﴾ إِنَّهُم مُّرۡتَقِبُونَ ﴿ "sesungguhnya mereka itu menunggu (pula)" azab yang akan menimpa mereka. Perbedaan yang jauh antara kedua penantian. Rasulullah a dan para pengikutnya menantikan kebaikan dunia dan akhirat sedangkan penentang mereka menanti keburukan dunia dan akhirat.
Selesai Tafsir Surat ad-Dukhan. Segala puji dan karunia hanya bagi Allah سبحانه وتعالى semata.
Those who are mindful of their Lord through carrying out His commands and refraining from His prohibitions will be in a place of residence, safe from every misfortune that could afflict them.
Ceux qui craignent leur Seigneur en se conformant à Ses commandements et en renonçant à Ses interdits occuperont une demeure dans laquelle ils seront à l’abri de tout mal.
The State of Those Who have Taqwa and the Delights
They will enjoy in Paradise When Allah describes the state of the doomed, He follows that with a description of the life of the blessed. For this reason the Qur'an is called Al-Mathani (i.e., oft-repeated).
إِنَّ الْمُتَّقِينَ
(Verily, those who have Taqwa,) i.e., those who fear Allah and are dutiful towards Him in this world,
فِى مَقَامٍ أَمِينٍ
(will be in place of security.) means, in the Hereafter, i.e., in Paradise, where they will be safe from death and the fear of leaving it, and from every kind of worry, grief, terror and exhaustion, and from the Shaytan and his wiles, and from all other troubles and disasters.
فِى جَنَّـتٍ وَعُيُونٍ
(Among Gardens and Springs). This is in direct contrast to the state of the doomed, who will have the tree of Zaqqum and boiling water.
يَلْبَسُونَ مِن سُندُسٍ
(Dressed in Sundus) means, the finest of silk, such as shirts and the like.
وَإِسْتَبْرَقٍ
(and Istabraq) means, silk which is woven with shiny threads, like a splendid garment which is worn over regular clothes.
مُّتَقَـبِلِينَ
(facing each other, ) means, sitting on thrones where none of them will sit with his back to anyone else.
كَذَلِكَ وَزَوَّجْنَـهُم بِحُورٍ عِينٍ
(So (it will be). And We shall marry them to Hur (fair females) with wide lovely eyes,) This will be a gift in addition to the beautiful wives given to them.
لَمْ يَطْمِثْهُنَّ إِنسٌ قَبْلَهُمْ وَلاَ جَآنٌّ
(with whom no man or Jinn has had Tamth (sexual intercourse) before them.) (55:56)
كَأَنَّهُنَّ الْيَاقُوتُ وَالْمَرْجَانُ
((In beauty) they are like rubies and Marjan.) (55:58)
هَلْ جَزَآءُ الإِحْسَـنِ إِلاَّ الإِحْسَـنُ
(Is there any reward for good other than good) (55:60)
يَدْعُونَ فِيهَا بِكلِّ فَـكِهَةٍ ءَامِنِينَ
(They will call therein for every kind of fruit in peace and security;) means, whatever kinds of fruit they ask for will be brought to them, and they will have the security of knowing that this supply will never come to an end or be withheld; these fruits will be brought to them whenever they want.
لاَ يَذُوقُونَ فِيهَا الْمَوْتَ إِلاَّ الْمَوْتَةَ الاٍّولَى
(They will never taste death therein except the first death, ) This is an exception which reinforces the negation. The meaning is that they will never taste death there. It was reported in the Two Sahihs that the Messenger of Allah ﷺ said:
«يُؤْتَى بِالْمَوْتِ فِي صُورَةِ كَبْشٍ أَمْلَحَ فَيُوقَفُ بَيْنَ الْجَنَّةِ وَالنَّارِ، ثُمَّ يُذْبَحُ، ثُمَّ يُقَالُ: يَا أَهْلَ الْجَنَّةِ خُلُودٌ فَلَا مَوْتَ، وَيَا أَهْلَ النَّارِ خُلُودٌ فَلَا مَوْت»
(Death will be brought forth in the image of a fine ram. It will be made to stand between Paradise and Hell, then it will be slaughtered. It will be said, "O people of Paradise, it is eternal, no more death; and O people of Hell, it is eternal, no more death.") This Hadith was already quoted in our discussion of Surah Maryam. `Abdur-Razzaq recorded that Abu Sa`id and Abu Hurayrah said, "The Messenger of Allah ﷺ said:
«يُقَالُ لِأَهْلِ الْجَنَّةِ: إِنَّ لَكُمْ أَنْ تَصِحُّوا فَلَا تَسْقَمُوا أَبَدًا، وَإِنَّ لَكُمْ أَنْ تَعِيشُوا فَلَا تَمُوتُوا أَبَدًا، وَإِنَّ لَكُمْ أَنْ تَنْعَمُوا فَلَا تَبْأَسُوا أَبَدًا، وَإِنَّ لَكُمْ أَنْ تَشِبُّوا فَلَا تَهْرَمُوا أَبَدًا»
(It will be said to the people of Paradise, "It is granted to you that you will be healthy and will never fall ill, you will live and never die, you will enjoy a life of luxury and will never be miserable, you will be youthful and will never grow old.")" This was recorded by Muslim. It was reported that Abu Hurayrah, may Allah be pleased with him, said, "The Messenger of Allah ﷺ said:
«مَنِ اتَّقَى اللهَ دَخَلَ الْجَنَّةَ، يَنْعَمُ فِيهَا وَلَا يَبْأَسُ، وَيَحْيَا فِيهَا فَلَا يَمُوتُ، لَا تَبْلَى ثِيَابُهُ، وَلَا يَفْنَى شَبَابُه»
(Whoever has Taqwa of Allah, he will enter Paradise and enjoy a life of luxury and he will never be miserable. He will live therein and never die, his clothes will never wear out and his youth will never fade.)"
وَوَقَـهُمْ عَذَابَ الْجَحِيمِ
(and He will save them from the torment of the blazing Fire,) means, along with this great and eternal blessing, He will also have saved them from the agonizing torment in the depths of Hell, so they will have achieved their desired aim and avoided the thing they feared. Allah says,
فَضْلاً مِّن رَّبِّكَ ذَلِكَ هُوَ الْفَوْزُ الْعَظِيمُ
(As a bounty from your Lord! That will be the supreme success!) meaning, that will be from His bounty and kindness towards them. It was reported in the Two Sahihs that the Messenger of Allah ﷺ said:
«اعْمَلُوا وَسَدِّدُوا وَقَارِبُوا، وَاعْلَمُوا أَنَّ أَحَدًا لَنْ يُدْخِلَهُ عَمَلُهُ الْجَنَّة»
(Work and strive hard, and know that no one will enter Paradise by virtue of his deeds.) They said, "Not even you, O Messenger of Allah" He said,
«وَلَا أَنَا، إِلَّا أَنْ يَتَغَمَّدَنِيَ اللهُ بِرَحْمَةٍ مِنْهُ وَفَضْل»
(Not even me, unless Allah showers me with His mercy and grace.)
فَإِنَّمَا يَسَّرْنَـهُ بِلِسَـنِكَ لَعَلَّهُمْ يَتَذَكَّرُونَ
(Certainly, We have made this easy in your tongue, in order that they may remember. ) means, `We have made this Qur'an, which We have sent down, easy, plain and clear, in your language which is the most eloquent, clear and beautiful of all languages.'
لَعَلَّهُمْ يَتَذَكَّرُونَ
(in order that they may remember.) means, in order that they may understand and know. Despite the fact that it is so plain and clear, there are still people who disbelieve, who stubbornly go against it. Allah says to His Messenger , consoling him and promising him victory, and warning those who reject him that they will be destroyed.
فَارْتَقِبْ إِنَّهُمْ مُّرْتَقِبُونَ
(Wait then; verily, they (too) are waiting.) meaning, `they will come to know who will be victorious and whose word will prevail in this world and in the Hereafter. For victory will be for you, O Muhammad, and for your brothers among the Prophets and Messengers, and for the believers who followed you,' as Allah says:
كَتَبَ اللَّهُ لاّغْلِبَنَّ أَنَاْ وَرُسُلِى
(Allah has decreed: "Verily, it is I and My Messengers who shall be the victorious.") (58:21)
إِنَّا لَنَنصُرُ رُسُلَنَا وَالَّذِينَ ءَامَنُواْ فِى الْحَيَوةِ الدُّنْيَا وَيَوْمَ يَقُومُ الاٌّشْهَـدُ - يَوْمَ لاَ يَنفَعُ الظَّـلِمِينَ مَعْذِرَتُهُمْ وَلَهُمُ الْلَّعْنَةُ وَلَهُمْ سُوءُ الدَّارِ
(Verily, We will indeed make victorious Our Messengers and those who believe in this world's life and on the Day when the witnesses will stand forth, -- the Day when their excuses will be of no profit to wrongdoers. Theirs will be the curse, and theirs will be the evil abode.) (40:51-52) This is the end of the Tafsir of Surat Ad-Dukhan. All praise and thanks are due to Allah and in Him is all strength and protection.
Aquellos que sean piadosos, que cumplan los mandamientos de su Señor y se abstengan de Sus prohibiciones, estarán en un lugar donde permanecerán seguros de toda desgracia que pueda afligirlos.
Sesungguhnya orang-orang yang bertakwa kepada Tuhan mereka dengan menjalankan segala perintah-perintah-Nya dan menjauhi segala larangan-larangan-Nya berada di tempat terhormat, aman dari setiap hal yang tidak disukai yang menimpa mereka.
Reward of the Inmates of Paradise
إِنَّ الْمُتَّقِينَ فِي مَقَامٍ أَمِينٍ (Indeed the God-fearing will be in a place free from fear, - 44:51). The current set of verses describes the eternal blessings of Paradise. Almost all sorts of blessings have been referred to in these verses, because the following are generally the human needs:
(1) fine dwelling;
(2) fine clothing;
(3) the best life-partner;
(4) the best food;
(5) the satisfaction that these blessings will remain available; and
(6) assurance of total security from grief and affliction. In these verses all the six kinds of blessings for the inmates of Paradise have been mentioned.
Let us carefully analyze the six verses in this set. The dwelling of the inmates is described as 'amin "free from fear". The best human dwelling, according to verse (51), is the one that is secure from all kinds of dangers.
Frutteti e fonti d'acqua corrente,
sa mga pataniman at mga bukal na dumadaloy,
Ils seront dans des vergers où coulent des sources.
Mereka berada di taman-taman dan mata air yang mengalir.
Trong những vườn tược và những dòng suối chảy.
En jardines y manantiales.
u vrtovima i pored tekućih voda
Bağlar, bahçeler ve akan su pınarları arasındadırlar.
In gardens and flowing springs.
Ils auront au Paradis pour vêtement des habits faits de satin fin ou grossier et ils seront les uns face aux autres, personne parmi eux ne tournant le dos à l’autre.
Di surga mereka mengenakan sutra yang tipis dan sutra yang tebal, masing-masing saling berhadap-hadapan dan tidak seorang pun dari mereka yang melihat tengkuk orang lainnya.
Cennette ince ipek ve kalın ipekten elbiseler giyerek, karşılıklı otururlar. Hiçbiri diğerine arkasını dönüp oturmaz
si vestiranno, nel Paradiso, con gli abiti più sottili e più spessi, e saranno gli uni dinanzi agli altri e nessuno di loro vedrà le spalle dell'altro.
na magsusuot sa Paraiso ng manipis na sutla at makapal na sutla, na maghaharapan sila sa isa't isa at hindi titingin ang isa sa kanila sa batok ng iba.
Vestirán en el Paraíso seda fina y brocado. Estarán sentados unos frente a otros.
They will wear in Paradise fine and thick silk. They will be facing one another and not see each other’s nape.
سُندُسٍ وَإِسْتَبْرَقٍ... fine silk and thick silk.... - 44:53) Both the words refer to 'silk'. The word sundus refers to "fine silk" and the word istabraq refers to "thick silk".
Cư dân trong Thiên Đàng, họ được mặc áo lụa mịn màng và gấm thiêu, họ ở đối diện nhau, và không ai nhìn vào đối phương mà nói này nọ.
U Džennetu će biti obučeni u tanku, a i debelu svilenu tkaninu, jedni prema drugima bit će okrenuti i niko ni u čiji potiljak neće gledati.
Kao što ćemo im dati ove spomenute nagrade, tako ćemo ih u Džennetu i lijepim ženama oženiti, čije će oči biti krupne, bijeli dio očiju bit će izrazito bijel, a crni izrazito crn.
Sebagaimana mereka telah Kami muliakan dengan hal-hal yang telah disebutkan itu, mereka juga Kami nikahkan dengan bidadari-bidadari yang rupawan, bermata lebar dengan putih bola matanya sangat putih dan hitamnya pun sangat hitam.
Così come li abbiamo onorati nei modi menzionati, li abbiamo fatti sposare, nel Paradiso, con donne belle dai grandi occhi dal bianco candido e il nero intenso.
Yukarıda zikredilen nimetlerle cennet ehline ikramda bulunduğumuz gibi, cennette onları iri gözlü ve gözlerinin beyazlığı bembeyaz ve siyahlıkları da simsiyah güzel eşlerle evlendirmişizdir.
Gaya ng pagpaparangal Namin sa kanila sa pamamagitan ng nabanggit na iyon, ipakakasal Namin sila sa Paraiso sa magaganda na mga babae na mabibilog ang mga mata kalakip ng tindi ng kaputian ng kaputian nito at tindi ng kaitiman ng kaitiman nito.
وَزَوَّجْنَاهُم بِحُورٍ عِينٍ (We will marry them with houris having big dark eyes) - 44:54). The word tazwij originally means 'to make one person partner of another'. Later on it came to be utilised abundantly in the sense of 'marrying'. According to the second sense, the men of Paradise will be married technically to houris having big dark eyes. This is the apparent sense of verse (54). Although the inmates of Paradise will not be legally obligated to observe the precepts of Shari'ah, the purpose of marriage will be to honour them. Therefore, this should not raise any objection. If the word is taken in the first sense, houris having big dark eyes will be given as life partners to the men of Paradise. The houris in this case will be granted to them as a gift. There will be no need for a contract of marriage as is done in this world.
Just as I will honour with that which is mentioned, I will marry them in Paradise to beautiful women with beautiful wide eyes.
En plus de les honorer par tout cela, Nous les marierons à des femmes du Paradis de grande beauté, aux grands yeux dont le blanc est d’un blanc intense et le noir d’un noir intense.
Cũng như những gì TA ân sủng họ đã được nhắc đến, trong Thiên Đàng TA kết duyên cho họ với những người phụ nữ xinh đẹp có đôi mắt to tròn trắng tin và đen huyền.
Parte del deleite del paraíso será que los casaré con mujeres hermosas con grandes y hermosos ojos.
Di dalamnya mereka memanggil pelayan-pelayan mereka agar membawakan semua buah-buahan yang mereka inginkan dan mereka merasa aman dari habisnya buah-buahan itu maupun dari bahayanya.
Ils demanderont à leurs serviteurs de les servir en fruits qu’ils désirent sans craindre qu’il n’y en ait pas ou qu’ils leur soient nocifs.
They will call their attendants therein to bring them every fruit they wish, safe from their being cut off and from their harms.
Llamarán a sus sirvientes para traerles todas las frutas que deseen, estarán seguros de todo mal y perjuicio.
Mananawagan sila sa mga tagapaglingkod nila roon upang magdala sa kanila ang mga ito ng bawat bungang-kahoy na ninais nila, habang mga natitiwasay laban sa pagkaputol ng mga ito at laban sa mga pinsala ng mga ito.
Trong đó, họ yêu cầu phục vụ để được mang đến mọi loại hoa quả mà họ muốn mà không bao giờ bị gián đoạn, và không bị gây hại.
Chiameranno i loro servi per farsi portare ogni frutto che desidereranno, certi che non finiranno e che non saranno nocivi.
U Džennetu će moći kazati posluzi da im donesu svakovrsno voće, bit će u stalnoj sigurnosti i nikakva ih šteta neće pogoditi.
Onlar, istedikleri her türlü meyveyi kendilerine getirmeleri için orada hizmetçilerini çağırırlar. Orada meyvelerin tükenmesinden ve kendilerine zarar vermesinden güven içindedirler.
Họ sẽ ở trong đó muôn đời, sẽ không nếm thêm bất cứ cái chết nào ngoại trừ cái chết đầu tiên ở cuộc sống trần gian, và Thượng Đế của họ sẽ bảo vệ họ khỏi hình phạt Hỏa Ngục.
Onlar cennette ebedî olarak kalırlar. Dünya hayatında ilk tattıkları ölümden başka bir ölüm tatmazlar. Rableri onları cehennem azabından korumuştur.
Vivirán allí por toda la eternidad. Allí no experimentarán la muerte, excepto la primera que experimentaron en la vida mundanal, y su Señor los salvará del castigo infernal.
Living therein forever. They will not taste death therein except the first death in the worldly life, and their Lord will save them from the punishment of the fire.
لَا يَذُوقُونَ فِيهَا الْمَوْتَ إِلَّا الْمَوْتَةَ الْأُولَىٰ (They will not taste death therein, except for the first death (they faced in the world) - 44:56). In other words, they shall suffer no death other than the first death which they had encountered at the end of their lives in this world. The dwellers of Hell as well will suffer only one death at the end of their lives in this world. The latter, however, will suffer a greater degree of torture when they will know that they will remain alive in this miserable state of punishment, whereas for the former the thought that Allah has saved them from the torment of the Hell, that the gardens of Paradise are eternal, that they will enjoy the delights of paradise for ever and its blessings will never cease or be taken away from them, will enhance the degree of their happiness, never to diminish .
Alhamdulillah
the commentary on
Surah Ad-Dukan
ends here.
Mereka kekal di dalamnya, tidak merasakan kematian di dalamnya kecuali kematian pertama di kehidupan dunia dan Tuhan mereka menjaga mereka dari siksa neraka.
Vi resteranno per l'eternità, senza provare la morte, all'infuori della prima morte nella vita terrena, e il loro Dio li ha salvati dalla punizione del Fuoco,
Habang mga mananatili roon, hindi sila lalasap doon ng kamatayan maliban sa unang pagkamatay sa buhay na pangmundo, at magsasanggalang sa kanila ang Panginoon nila sa pagdurusa sa Apoy
Ils y demeureront éternellement et ne goûterons plus à la mort, exception faite de la première mort dans le bas monde, et Allah les préservera du châtiment du Feu.
U Džennetu će vječno ostati, neće više umirati, nakon što su doživjeli dunjalučku smrt i Allah će ih spasiti patnje u Vatri.
per la Generosità e Benevolenza del tuo Dio nei loro confronti. I fatti menzionati, introdurli nel Paradiso e salvarli dal Fuoco, sono il grande trionfo senza pari.
As a grace and kindness from your Lord to them, O Messenger. That which is mentioned, namely entering them into Paradise and saving them from the fire is the great success which no success can compare with.
Itu semua sebagai anugerah dan kebaikan dari Tuhanmu -wahai Rasul- untuk mereka. Hal tersebut -yaitu dimasukkannya mereka ke dalam surga dan selamat dari neraka- adalah kemenangan besar yang tidak ada kemenangan lain yang menandinginya.
Zikredilen bu nimetler Rabbinin onlara lütuf ve ihsanıdır. Zira onları cennete sokup, cehennem ateşinin azabından korumuştur. Bu öyle büyük bir kurtuluştur ki, hiçbir kurtuluş ona benzemez.
Como un favor y bondad de tu Señor para ellos, ingresarlos en el Paraíso y salvarlos del fuego es el gran éxito que no tiene comparación.
Ton Seigneur leur fera ainsi don d’une immense grâce et d’une grande bienfaisance. Les faire entrer au Paradis et les préserver du Feu est le succès suprême qui n’est égalé par aucun autre.
These words paint an idyllic picture of a world which man sees only in his dreams. Therein lies the existence he most yearns for, but is unable to have it in this present world. Only in Paradise will he enter such a world, and it will be even better than his ‘dream’ world. This world, free of all kinds of fear, will be open to those who feared God in this world. The life there, which is replete with eternal benefits, will be the reward of those who sacrificed the temporary benefits of this world for its sake. The crowning glories of the Hereafter will be savoured only by those who had the courage to risk their worldly success for higher things.
Một ân điển và sự chiêu đãi từ Thượng Đế của họ, điều đã được nhắc nhở đó -những ai được Ngài cho vào Thiên Đàng, và bảo vệ họ khỏi Hỏa Ngục - nó là một chiến thắng vĩ đại mà không có chiến thắng nào so sánh được
To što ih je Allah uveo u Džennet i spasio Vatre, bit će Njegovo dobročinstvo prema njima, a to je veliki uspjeh sa kojim se nijedan drugi ne može porediti.
bilang pagmamabuting-loob at isang pagmamagandang-loob mula sa Panginoon mo sa kanila. Ang nabanggit na iyon na pagpapapasok sa kanila sa Paraiso at pagsanggalang sa kanila sa Apoy ay ang pagkatamong sukdulan na walang nakatutumbas na pagkatamo.
-Ey Resul!- Biz bu Kur'an'ı öğüt alırlar diye senin dilinle indirdik, kolayca anlaşılması için de kolaylaştırdık.
In verità, abbiamo reso disponibile questo Corano e lo abbiamo agevolato, rivelandolo nella tua lingua araba, o Messaggero, affinché ne prendano atto.
Kaya nagpadali Kami ng Qur'ān na ito at nagpagaan Kami lamang nito sa pamamagitan ng pagpapababa nito ayon sa dila mong Arabe, O Sugo, nang sa gayon sila ay mapangangaralan.
I have made this Qur’ān easy and facilitated it for you by revealing it in your language of Arabic, O Messenger, so that they take heed.
Al-lah ha hecho que este Corán sea sencillo y lo ha facilitado al revelarlo en tu idioma árabe, Mensajero, para que reflexionen.
Kur'an smo učinili lahkim tako što smo ga objavili na arapskom jeziku, kako bi oni pouku uzeli.
Ô Messager, Nous n’avons facilité ce Coran en le révélant dans ta langue arabe que pour qu’ils en tirent des enseignements.
Sesungguhnya Kami memudahkan Al-Qur`ān ini dan Kami mudahkan dengan diturunkannya dalam bahasa Arabmu -wahai Rasul- agar mereka mengambil pelajaran.
Quả thật, TA làm cho Qur'an này dễ hiểu và đơn giản với việc ban xuống bằng ngôn ngữ của Ngươi, ngôn ngữ Ả-rập - hỡi Thiên Sứ - may ra họ ghi nhớ.
Kaya maghintay ka sa pag-aadya sa iyo at kapahamakan nila; tunay na sila ay mga naghihintay sa kapahamakan nila.
Vậy Ngươi hãy chờ xem chiến thắng của ngươi và thất bại của họ, quả thật họ cũng đang chờ đợi cái chết của Ngươi.
Sačekaj da dođe pomoć tebi, a da oni budu uništeni, jer i oni čekaju da ti budeš uništen.
Así que espera pacientemente por el socorro y la destrucción de los incrédulos, así como ellos esperan tu destrucción.
Attends donc la victoire et leur anéantissement. En ce qui les concerne, ils attendent eux que ce soit toi qui soit anéanti.
Bizim sana, onların helakı için yardımımızı bekle! Şüphesiz onlar da senin helak olmanı bekliyorlar.
So await your help and their destruction; they are awaiting your destruction.
Attendi la tua vittoria e la loro distruzione; essi attendono la tua distruzione.
Sebab itu, tunggulah kemenanganmu dan kehancuran mereka karena mereka juga sedang menunggu kehancuranmu.
The Quran is undoubtedly a great book. It is, moreover, a very straightforward book. But its being easy to understand is in direct relation to the desire for guidance. In other words, one who seeks to discover the Truth through it will find it very simple to follow. But for one who is not serious or sincere in his search for Truth, the Quran can be impenetrable. In the present world one of the conditions for a man’s being serious is that he should not keep putting off his acceptance of the Truth. In other words, the appearance of Truth at the level of reasoning and arguments should be enough to make him accept it. One who does not accept the Truth on its being established at this level, is in effect waiting for the Truth to be laid bare before him. But when the Truth so appears, it does not do so in order to claim acceptance, but to have the accepters appreciate it and the rejecters pushed into the pit of blindness forever.
