Qāf. The discussion on similar letters has already passed in Sūrah Al-Baqarah. Allah takes an oath on the noble Qur’ān because of the meanings, abundant goodness and blessings it contains. He takes an oath on that you shall surely be resurrected on the Day of Judgement for accountability and requital.
{Qaf} ý nghĩa của nó (các chữ cái mở đầu chương) đã được nói ở phần mở đầu của chương Al-Baqarah. Allah thề bởi Kinh Qur'an Thiêng Liêng bởi vì trong Nó chứa đựng các ý nghĩa và giá trị, chứa đựng nhiều điều phúc lành, chứa đựng những thông tin về Ngày Phán Xét và sự thưởng phạt.
Linkage with the preceding Surah
This Surah mostly contains subjects relating to the Day of Judgment, Resurrection, the Reckoning, Paradise, the Fire, Allah's reward and punishment etc. Thus this Surah is linked with Surah Al-Hujurat because the concluding part of the latter Surah dealt with these subjects.
Characteristics and Virtues of Surah Qaf
It is reported in Muslim, as cited in Qurtubi, that Umm Hisham Bint Harithah Ibn Nu` man ؓ ، said: "For around two years, or a year and a part of another year, we shared one single oven with the Holy Prophet ﷺ . I memorized Surah Qaf from the Holy Prophet ﷺ who used to recite it every Friday while standing on the pulpit delivering the Friday sermon to the people."
Sayyidna ` Umar Ibn-ul-Khattab ؓ asked Abu Waqid Al-Laithi: "What did the Holy Prophet ﷺ recite during the ` Id prayers?" He replied: "Surah Qaf and Surah Qamar." Sayyidna Jabir ؓ reports that the Holy Prophet ﷺ used to recite Surah Qaf often in the Morning Prayer. (Despite that this Surah is rather long,) the prayer was felt light (Qurtubi). It was the special trait of the recitation of the Holy Prophet ﷺ that praying behind him caused no stress, even when he recited the long Surahs.
Is it Possible to Observe the Heaven?
أَفَلَمْ يَنظُرُوا إِلَى السَّمَاءِ (Did they not, then, look to the sky above them? - 50:6). Apparently this sentence indicates that it is possible to see the sky, while the general impression is that the blue colour that we see above is the colour of the atmosphere, and not that of the heaven. However, there is no proof for non-existence of the sky, nor of the presumption that the colour of the heaven is not blue. Besides, the word nazar (seeing) used in the verse could mean perceiving through reason, that is, thinking, pondering etc. (Bayan-ul-Qur’ an)
O skraćenicama smo govorili na početku sure el-Bekara. Gospodar se zakleo Kur’anom jer sadrži uzvišena značenja, veliko dobro i blagoslov da će proživiti ljude na Sudnjem danu te ih zatim pozvati na odgovornost.
Qāf. Pembahasan tentang huruf-huruf semacam ini sudah ada di awal surah Al-Baqarah. Allah bersumpah dengan Al-Qur`ān al-Karīm lantaran mengandung banyaknya makna, kebaikan, dan berkah, bahwa kalian pasti akan dibangkitkan pada hari Kiamat untuk mendapatkan perhitungan dan balasan amalan.
(Ǭā-āf,قٓ) Lettere simili sono presenti all'inizio della Surat Al-Baqarah. Allāh ha giurato con il Generoso Corano per i significati, la quantità di bene e la benedizione che esso contiene. Verrete resuscitati, nel Giorno del Giudizio, per il Rendiconto e la Retribuzione.
Qaf. La explicación sobre las letras inconexas fue expuesta anteriormente en la sura La Vaca. Al-lah hace un juramento sobre el noble Corán debido a los significados, la bondad y las bendiciones que contiene. Él jura sobre el hecho de que las personas sin duda resucitarán en el Día del Juicio para la rendición de cuentas y la retribución por las obras.
Qâf: Il a déjà été question de telles lettres séparées au début de Sourate Al-Baqarah. Je prête serment par le Noble Coran, lequel contient de nombreux enseignements, un bien immense et une grande bénédiction, que vous serez certainement ressuscités le Jour de la Résurrection afin de rendre des comptes et d’être rétribués.
Qāf. Nauna na ang pagtatalakay sa mga kapareho ng mga ito sa simula ng Kabanatang Al-Baqarah. Sumumpa si Allāh sa Marangal na Qur’ān dahil sa taglay nito na mga kahulugan at dami ng kabutihan at biyaya: talagang bubuhayin nga kayo sa Araw ng Pagbangon para sa pagtutuos at pagganti.
(Kâf) Bu hususta benzer bir açıklama Bakara suresinin başında zikredilmiştir. Allah Teâlâ, içerisindeki manalardan, hayır ve bereketin çokluğundan dolayı Kur'an'a yemin etmiştir. Şüphesiz kıyamet günü, hesap ve karşılık için diriltileceksiniz.
Which was revealed in Makkah
The Beginning of the Mufassal Section of the Qur'an
This Surah is the first Surah in the Mufassal section of the Qur'an, according to the correct view. It is said that the Mufassal starts with Surat Al-Hujurat. Some common people say that the Mufassal starts with Surah `Amma An-Naba, (chapter 78), however, this is not true because none of the respected scholars ever supported this opinion. Aws (bin Hudhayfah) said; "I asked the Companions of Allah's Messenger ﷺ how they divided the Qur'an. They said; `Three, five, seven, nine, eleven, thirteen, and the Mufassal section as one.' " This was recorded by Ibn Majah and Imam Ahmad. If one counts forty-eight Surahs, the next Surah will be Surah Qaf. The details are as follows: The first three Surahs are Al-Baqarah (chapter 2), Al `Imran (3), then An-Nisa' (4). The five are Al-Ma'idah (5), Al-An`am (6), Al-A`raf (7), Al-Anfal (8) and Bara'ah (or At-Tawbah) (9). The seven next Surahs are Surah Yunus (10), Hud (11), Yusuf (12), Ar-Ra`d (13), Ibrahim (14), Al-Hijr (15) and An-Nahl (16). The nine next Surahs are, Subhan (or Al-Isra' (17), Al-Kahf (18), Maryam (19), Ta Ha (20), Al-Anbiya' (21), Al-Hajj (22), Al-Mu`minun (23), An-Nur (24) and Al-Furqan (25). The next eleven Surahs are Surat Ash-Shu`ara (26), An-Naml (27), Al-Qasas (28), Al-`Ankabut (29), Ar-Rum (30), Luqman (31), Alif Lam Mim As-Sajdah (32), Al-Ahzab (33), Saba' (34), Fatir (35) and Ya Sin (36). The next thirteen are Surat As-Saffat (37), Sad (38), Az-Zumar (39), Ghafir (40), Ha Mim As-Sajdah (or Fussilat) (41), Ash-Shura (42), Az-Zukhruf (43), Ad-Dukhan (44), Al-Jathiyah (45), Al-Ahqaf (46), Al-Qital (or Muhammad) (47), Al-Fath (48) and Al-Hujurat (49). After that comes the Mufassal section, according to the Companions, may Allah be pleased with them all. Therefore, Surah Qaf (chapter 50) is the first of the Mufassal, just as we stated, and all praise is due to Allah and all favors are from Him.
The Virtues of Surah Qaf
Imam Ahmad recorded that `Umar bin Al-Khattab asked Abu Waqid Al-Laythi, "What did the Prophet recite during the `Id Prayer" Abu Waqid said, "Surah Qaf and Surat Iqtarabat i.e. Surat Al-Qamar (54)." Muslim and the Four Collectors of the Sunan collected this Hadith. Imam Ahmad recorded that Umm Hisham bint Harithah said, "For around two years, or a year and a part of another year, our oven and the oven of the Prophet was one and the same. I memorized Surah,
ق وَالْقُرْءَانِ الْمَجِيدِ
(Qaf. By the Glorious Qur'an.) from the tongue of the Messenger of Allah ﷺ who used to recite it every Friday while standing on the Minbar delivering the Friday sermon to the people." Muslim collected this Hadith. Abu Dawud also recorded that the daughter of Al-Harith bin An-Nu`man said, "I only memorized Surah Qaf from the mouth of the Messenger of Allah ﷺ who used to recite it in every Friday Khutbah. Our oven and the oven of the Messenger was one and the same." Muslim and An-Nasa'i collected this Hadith. Therefore, the Messenger of Allah ﷺ used to recite this Surah during large gatherings such as the `Ids and during Friday sermons. He did so because this Surah contains news of the beginning of creation, Resurrec- tion, the Return, Standing (before Allah), the Reckoning, Paradise, the Fire, Allah's reward and punishment, lessons of encouragement, and lessons of discouragement. Allah knows best.
بِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِ
In the Name of Allah, the Most Gracious, the Most Merciful.
ق
(Qaf.) which is one of the letters of the alphabet that are mentioned in the beginning of some Surahs, such as,
ص
(Sad.) (38:1)
ن
(Nun. ) (68:1)
الم
(Alif Lam Mim.) (2:1),
حـم
(Ha Mim.) (40:1), and
طس
(Ta Sin) (28:1) and etc., Mujahid and several others said this. We also discussed this in the beginning of the explanation of Surat Al-Baqarah, and therefore, it is not necessary to repeat it here.
The Disbelievers wonder at the Message and Resurrection Allah said,
وَالْقُرْءَانِ الْمَجِيدِ
(By the Glorious Qur'an.) means by the Honorable and Great Qur'an, which,
لاَّ يَأْتِيهِ الْبَـطِلُ مِن بَيْنِ يَدَيْهِ وَلاَ مِنْ خَلْفِهِ تَنزِيلٌ مِّنْ حَكِيمٍ حَمِيدٍ
(Falsehood cannot come to it from before it or behind it: (it is) sent down by the All-Wise, Worthy of all praise.)(41:42) The subject of the oath contained in this Ayah is specified afterwards, even though it does not appear by word, emphasizing prophethood, resurrection and affirming that they are true. There are similar kinds of oaths in the Qur'an, whose subject is included in the meaning but not by word, such as,
ص وَالْقُرْءَانِ ذِى الذِّكْرِ - بَلِ الَّذِينَ كَفَرُواْ فِى عِزَّةٍ وَشِقَاقٍ
(Sad. By the Qur'an full of reminding. Nay, those who disbelieve are in false pride and opposition.)(38:1-2) Allah said here,
ق وَالْقُرْءَانِ الْمَجِيدِ - بَلْ عَجِبُواْ أَن جَآءَهُمْ مُّنذِرٌ مِّنْهُمْ فَقَالَ الْكَـفِرُونَ هَـذَا شَىْءٌ عَجِيبٌ
(Qaf. By the Glorious Qur'an. Nay, they wonder that there has come to them a warner from among themselves. So the disbelievers say: "This is a strange thing!") They wondered at the wisdom behind sending a Messenger who is a human being. Allah the Exalted and Most Honored said in another Ayah
أَكَانَ لِلنَّاسِ عَجَبًا أَنْ أَوْحَيْنَآ إِلَى رَجُلٍ مِّنْهُمْ أَنْ أَنذِرِ النَّاسَ
(Is it a wonder for mankind that We have sent Our revelation to a man from among themselves (saying): "Warn mankind.") (10:2), meaning, this is not strange, for Allah chooses Messengers from angels and humans. Allah the Exalted and Most Honored mentioned that the disbelievers also wondered about the Resurrection and discounted its coming,
أَءِذَا مِتْنَا وَكُنَّا تُرَاباً ذَلِكَ رَجْعُ بَعِيدٌ
(When we are dead and have become dust. That is a far return.) They said, `after we die, disintegrate, with our organs torn apart and we become dust, how can we be brought back to our original shape and bodies,'
ذَلِكَ رَجْعُ بَعِيدٌ
(That is a far return.) `it is not likely that it will ever occur.' They thought that Resurrection was far from happening and will never occur. Allah the Exalted responded to their statement by saying,
قَدْ عَلِمْنَا مَا تَنقُصُ الاٌّرْضَ مِنْهُمْ
(We know that which the earth takes of them.) meaning, `We know what the earth consumes of their dead bodies.' Where and how the bodies disintegrated, what they turned into and how they have become, all of this is never absent from Allah's knowledge.
وَعِندَنَا كِتَـبٌ حَفِيظٌ
(and with Us is a Book preserved,) `that keeps all records. Therefore, Our knowledge is encompassing and the Book of decrees has everything precisely recorded in it. Al-`Awfi narrated that `Abdullah bin `Abbas commented on the statement of Allah the Exalted,
قَدْ عَلِمْنَا مَا تَنقُصُ الاٌّرْضَ مِنْهُمْ
(We know that which the earth takes of them,) "It refers to what the earth consumes of their flesh, skin, bones and hair." A similar view was recorded from Mujahid, Qatadah, Ad-Dahhak and several others. Allah, the Exalted and Most Honored, explained the reason behind their disbelief, rebellion and discounting the possibility of what is truly possible,
بَلْ كَذَّبُواْ بِالْحَقِّ لَمَّا جَآءَهُمْ فَهُمْ فِى أَمْرٍ مَّرِيجٍ
(Nay, but they have denied the truth when it has come to them, so they are in a Marij state.) This is the state of all those who defy the Truth: whatever they say and utter after denying the Truth, is utterly false. Marij means, in disarray, in a confused state and defying the characteristics of the Truth. Allah the Exalted said in another Ayah,
إِنَّكُمْ لَفِى قَوْلٍ مُّخْتَلِفٍ - يُؤْفَكُ عَنْهُ مَنْ أُفِكَ
(Certainly, you have different ideas. Turned aside therefrom is he who is turned aside.)(51:8-9)
1- Kâf. Mecîd olan Kur’ân’a yemin olsun.
2- Doğrusu onlar içlerinden bir uyarıcı geldiğine şaştılar da o kafirler şöyle dediler:“Bu çok şaşılacak bir şey!”
3- “Öldüğümüz ve toprak olduğumuz zaman mı (dirileceğiz)?! Böyle bir dönüş, çok uzak bir ihtimal!”
4- Biz, yerin onlardan neyi eksilttiği pek iyi biliriz. Yanımızda da (her şeyi) kayıt altına alan bir Kitap vardır.
(Mekke’de inmiştir. 45 âyettir)
Rahmân ve Rahîm Allah’ın adı ile.
1. Yüce Allah, Mecid olan yani anlamları geniş kapsamlı, yüce, çok yönlü, pek bereketli, iyilikleri çok fazla olan Kur’ân’a yemin etmektedir. Mecd ve mecîd, niteliklerin geniş ve yüce olması demektir.
Bu şekilde anılmaya en layık söz, elbette ki bu Kur’ân-ı Kerim’dir. O, öncekilerin ve sonrakilerin ilimlerini kapsadığı gibi en mükemmel şekli ile fesahatı, en akıcı lafızları, en geniş ve güzel manaları da ihtiva eden bir kitaptır. Bu da ona kâmil anlamı ile tabi olmayı, ona hemen itaat edip boyun eğmeyi ve onu lütfettiği için de Allah’a şükretmeyi gerektirir.
2. Ama insanların çoğu, Allah’ın nimetlerinin kadrini bilmemektedir. Bundan dolayı Yüce Allah şöyle buyurmaktadır: Rasûlullah’ı yalanlayanlar “içlerinden bir uyarıcı” kendilerine zararlı olacak şeylere karşı onları uyaran, faydalı olacak şeyleri emreden, kendi cinslerinden olan, ondan algılama imkânları bulunan ve durumunu, doğruluğunu bilmeleri mümkün olan böyle bir peygamber gelmesine “şaştılar.” Hiç de şaşmaları gerekmeyen böyle bir duruma şaştılar. Halbuki asıl buna hayret edenlerin akıllarına şaşılır. “O kafirler şöyle dediler…” zeka ve görüşlerindeki bir eksiklikten dolayı değil de sırf küfürleri ve yalanlamaları dolayısı ile “Bu, çok şaşılacak bir şey!” garip ve tuhaf bir şey! Onların bu şaşmalarında iki durum söz konusudur:
Ya onlar hayret edip garip karşıladıklarını söylerken doğru söylemektedirler. Bu da onların son derece cahil ve kıt akıllı olduklarını, aklı başında bir kimsenin söylediği sözleri garip karşılayan bir deliye, bir süvarinin birkaç süvari ile karşılaşmasına şaşıran korkak bir kimseye ve cömertlerin cömertliklerini hayretle karşılayan cimriye benzediklerini ortaya koymaktadır. Bu durumdaki birisinin hayret etmesinden, hayret edilene herhangi bir zarar gelir mi? Böyle birisinin hayret etmesi, onun cahilliğinin ve haksızlığının ileri derecede oluşundan başka bir şeye delil olabilir mi?
Yahut da onlar, kendilerinin hatalı olduklarını bile bile bu işe hayret etmektedirler. Bu ise en büyük ve en çirkin bir zulümdür.
3. Daha sonra Yüce Allah, onların neye şaştıklarını da söz konusu ederek şöyle buyurmaktadır:“Öldüğümüz ve toprak olduğumuz zaman mı (dirileceğiz)?! Böyle bir dönüş, çok uzak bir ihtimal!” Onlar, gücü her şeye yeten, her bakımdan kamil olan Yüce Allah’ın kudretini, bütün yönleri ile âciz ve muhtaç olan kulun kudretine kıyasladılar. Hiçbir bilgisi olmayan cahili, her şeyi bilene kıyas ettiler.
4. Halbuki O, berzahta kaldıkları süre içerisinde yerin onların cesetlerinden neyi eksilttiğini muhakkak bilir. Üstelik O, bunları kendi katında bulunan ve her türlü değişklikten yana korunmuş olan Kitab’ında tek tek kaydetmiştir. Bu kitap, hayatlarında ve ölümlerinde karşı karşıya kalacakları her bir şeyi içermektedir.
Bu buyrukta Yüce Allah'ın, kendisinden başka hiçbir kimsenin bilmediği kamil ve geniş bir ilme sahip olması, ölüleri diriltmeye kadir olduğuna delil gösterilmektedir.
"Qaf. Demi al-Qur`an yang sangat mulia. (Mereka tidak me-nerimanya) bahkan mereka tercengang karena telah datang kepada mereka seorang pemberi peringatan dari (kalangan) mereka sendiri, maka berkatalah orang-orang kafir, 'Ini adalah suatu yang amat ajaib. Apakah kami setelah mati dan setelah menjadi tanah (kami akan kembali lagi), itu adalah suatu pengembalian yang tidak mungkin.' Sesungguhnya Kami telah mengetahui apa yang dihan-curkan oleh bumi dari (tubuh-tubuh mereka), dan pada sisi Kami pun ada kitab yang memelihara (mencatat)'." (Qaf: 1-4).
Makkiyah
"Dengan Menyebut Nama Allah Yang Maha Pengasih Lagi Maha Penyayang."
(1) Allah سبحانه وتعالى bersumpah dengan, ﴾ وَٱلۡقُرۡءَانِ ٱلۡمَجِيدِ ﴿ "Demi al-Qur`an yang sangat mulia," maksudnya, yang bermakna amat luas, agung kandungannya, banyak sisinya, banyak berkahnya, penunjuk kepada kebaikan yang agung serta mulia, sifatnya luas dan agung dan kalam yang paling benar yang dengannya al-Qur`an disifati, yang mencakup ilmu orang-orang yang pertama hingga terakhir, yang mencakup sempurnanya kefasihan, kata-kata yang paling agung dan makna-maknanya yang umum dan indah.
(2) Hal ini mengharuskan untuk diikuti serta dipatuhi se-cara cepat serta bersyukur kepada Allah سبحانه وتعالى atas karuniaNya, hanya saja kebanyakan manusia tidak memuliakan nikmat-nikmat Allah سبحانه وتعالى dengan sebenarnya. Karena itulah Allah سبحانه وتعالى berfirman, ﴾ بَلۡ عَجِبُوٓاْ ﴿ "(Mereka tidak menerimanya) bahkan mereka tercengang," yakni, mereka yang mendustakan Rasulullah a, ﴾ أَن جَآءَهُم مُّنذِرٞ مِّنۡهُمۡ ﴿ "karena telah datang kepada mereka seorang pemberi peringatan dari (kalangan) mereka sendiri," yakni, memberi peringatan kepada mereka akan sesuatu yang membahayakan mereka dan memerintahkan mereka pada yang bermanfaat untuk mereka. Dan pembawa berita ancaman itu (Rasulullah a) berasal dari kalangan mereka yang memungkinkan bagi mereka untuk menemuinya serta mengetahui hal-ihwal serta kebenarannya, namun mereka tercengang terhadap urusan yang tidak seharusnya diperlakukan seperti itu, bahkan orang yang me-ngerti dan memahami orang yang tercengang pun ikut tercengang, ﴾ فَقَالَ ٱلۡكَٰفِرُونَ ﴿ "maka berkatalah orang-orang kafir," yakni, orang-orang yang diseret oleh kekufuran serta kedustaan merka meski kecer-dasan dan pandangan mereka tidak ada kekurangannya,﴾ هَٰذَا شَيۡءٌ عَجِيبٌ ﴿ "Ini adalah suatu yang amat ajaib," yakni, sesuatu yang aneh.
Orang-orang yang berada dalam rasa heran ini kemungkinan berada di antara dua hal; adakalanya mereka benar dalam rasa heran itu dan hal itu menunjukkan puncak kebodohan mereka serta lemahnya akal mereka, sama seperti orang gila yang merasa aneh terhadap perkataan orang berakal, seperti pengecut yang merasa kagum ketika bertemu dengan pasukan berkuda, seperti orang pelit yang merasa aneh terhadap sikap derma orang derma-wan, lantas bahaya apa yang bisa menyamai keheranan orang yang kondisinya seperti ini? Tidaklah rasa heran orang seperti itu me-lainkan itu adalah sebagian indikasi yang menunjukkan kebodohan serta kezhalimannya. Kemungkinan kedua adalah adakalanya me-reka yang merasa heran itu karena mereka mengetahui kesalahan mereka dalam perasaan tersebut dan tindakan ini termasuk kezha-liman terbesar dan paling keji.
(3-4) Kemudian Allah سبحانه وتعالى menyebutkan alasan mengapa mereka merasa heran, Allah سبحانه وتعالى berfirman (tentang ucapan mereka), ﴾ أَءِذَا مِتۡنَا وَكُنَّا تُرَابٗاۖ ذَٰلِكَ رَجۡعُۢ بَعِيدٞ ﴿ "Apakah kami setelah mati dan setelah menjadi tanah (kami akan kembali lagi), itu adalah suatu pengembalian yang tidak mungkin." Mereka menyamakan Kuasa Allah سبحانه وتعالى yang Mahakuasa atas segala sesuatu dan Mahasempurna dari segala hal, dengan kuasa manusia yang memerlukan pertolongan dan lemah dalam berbagai hal. Mereka menyamakan orang bodoh yang tidak me-ngetahui apa pun, dengan Allah سبحانه وتعالى Yang Maha Mengetahui segala sesuatu, yang mengetahui ﴾ مَا تَنقُصُ ٱلۡأَرۡضُ ﴿ "apa yang dihancurkan oleh bumi," berupa jasad-jasad mereka selama mereka berada di alam barzakh. Dan Allah سبحانه وتعالى telah mencatat semua yang terjadi pada mereka, baik ketika mereka hidup maupun setelah mati, itulah catatan di sisi Allah سبحانه وتعالى yang terjaga dari perubahan dan penggan-tian. Ini adalah sebagai bukti sempurnanya ilmu Allah سبحانه وتعالى yang hanya Dia semata yang mengetahui segala sesuatu, Dia mampu untuk menghidupkan kembali orang-orang yang sudah mati.
Sebab mereka menolakmu bukan karena mereka menganggap kamu berdusta karena mereka tahu kejujuranmu, akan tetapi mereka heran dengan kedatangan seorang utusan yang memberi peringatan kepada mereka dari jenis mereka sendiri (manusia), bukan dari jenis malaikat, sehingga lantaran keheranan mereka berkata, “Kedatangan seorang rasul dari golongan manusia kepada kami sungguh sesuatu yang mengherankan!
Nevjernici nisu odbili islam zato što pretpostavljaju da ti, Poslaniče, lažeš – znaju oni da si ti iskren, već se čude što im je čovjek, jedan iz njihove vrste, poslat kao poslanik. Govore: “To što nam je čovjek poslat kao poslanik zaista je čudnovato i nečuveno!”
La ragione del loro rifiuto non fu il fatto che essi pensassero che tu dicessi bugie, poiché sono consapevoli della tua onestà, ma perché si meravigliarono che giungesse ad avvertirli un messaggero della loro stessa specie, e non un angelo. E dissero, meravigliati: "Il fatto che ci giunga un messaggero umano è una cosa inusuale".
Nguyên nhân chúng từ chối không phải là vì Ngươi - Thiên Sứ Muhammad - nói dối chúng bởi chúng biết rõ Ngươi nói thật, nhưng chúng ngạc nhiên tại sao vị Sứ Giả đến với chúng lại xuất thân từ đồng loại giống như chúng mà không phải là từ các Thiên Thần. Chúng nói với thái độ ngạc nhiên: Việc một vị Thiên Sứ thuộc người phàm được cử đến cho chúng ta thật là một điều lạ lùng!
Onların seni reddetmelerinin sebebi; senin yalan söylemiş olabilme ihtimalin değildir. Onlar, senin doğruluğunu bilmektedirler. Bilakis onlar, bir meleğin değil de kendilerine kendi cinslerinden bir kimsenin uyarıcı olarak gelmesine şaşırmışlar ve şöyle demişlerdir: "Elçinin insanlardan bir kimse olarak bize gelmesi şaşılacak bir şeydir."
Hindi naging dahilan ng pagtanggi nila ang inaasahan nila na magsinungaling ka sapagkat sila ay nakakikilala sa katapatan mo. Bagkus nagtaka sila na pumunta sa kanila ang isang sugong tagapagbabala kabilang sa uri nila at hindi uri ng mga anghel. Nagsabi sila dahil sa pagtataka-taka nila: "Ang pagdating ng isang sugo kabilang sa Sangkatauhan sa amin ay isang bagay na kataka-taka.
La causa de su rechazo no fue que esperaban que mintieras, porque conocen tu honestidad. Más bien, se sorprenden de que un mensajero amonestador procediera de ellos mismos y no de los ángeles. Ellos dicen asombrados: “¡Un Mensajero humano que viene a nosotros es algo extraño!”
Ce n’est pas parce qu’ils s’attendent à ce que tu mentes qu’ils refusent de se convertir, ils savent que tu es véridique. C’est plutôt qu’ils étaient étonnés que vint à eux un Messager avertisseur humain qui leur ressemble et qui n’est pas de la race des anges. Ils dirent, tellement ils étaient étonnés: La venue d’un Messager humain est certainement quelque chose d’étrange.
The cause of their rejection was not that they expected you to lie, because they know your honesty. Rather, they are amazed that a warning messenger came to them from their own species, not from the angels. They say, in amazement, “A human messenger coming to us is a strange thing!”
Govore: “Kako ćemo, nakon što pomremo i zemlja budemo, biti oživljeni? Nemoguće je da ćemo opet biti živi.”
Serons-nous ressuscités lorsque nous mourrons et que nous deviendrons poussière. La Ressuscitation et le retour de nos corps à la vie, après qu’ils se soient décomposés, sont exclus et ne peuvent survenir.
Bubuhaying mula ba kami kapag namatay kami at kami ay naging alabok? Ang pagbubuhay na iyon at ang pagbabalik ng buhay sa mga katawan namin matapos na nabulok ay isang bagay na imposible, na hindi maaaring mangyari."
Apakah kami akan dibangkitkan jika kami telah mati dan telah menjadi tanah?! Kebangkitan itu dan kembalinya kehidupan ke tubuh-tubuh kami setelah hancur adalah sesuatu yang jauh dari nalar, tidak mungkin terjadi.”
“¿Seremos resucitados después de morir y de convertirnos en polvo? La resurrección y el regreso a la vida en nuestros cuerpos después de que se hayan descompuesto es algo inverosímil. Es imposible que suceda”.
Có thật là chúng tôi sẽ được phục sinh khi mà chúng tôi đã chết và đã biến thành cát bụi?! Sự phục sinh đó cũng như việc sự sống trở lại với thân xác chúng tôi sau khi đã bị phân hủy quả là một điều xa vời, không thể nào xảy ra.
“Will we be resurrected after we have died and turned into dust? Resurrection, and life returning to our bodies after they have decomposed is a far-fetched thing; it is impossible it will happen.”
Öldükten ve toprak olduktan sonra diriltilecek miyiz? Bu diriliş ve çürüdükten sonra bedenlerimize hayatın geri dönmesi, gerçekleşmesi mümkün olan bir şey değildir.
"Quando moriremo e diventeremo polvere, verremo forse resuscitati? Il fatto che resusciteremo e che i nostri corpi torneranno in vita, dopo essersi decomposti, è qualcosa che non può accadere".
Removal of a Doubt relating to Resurrection
قَدْ عَلِمْنَا مَا تَنقُصُ الْأَرْضُ مِنْهُمْ (We know very well how much of them is diminished by the earth,... 50:4). The disbelievers wondered at the idea that when they are dead and reduced to broken bones and particles of dust and scattered all over the world, whether it is possible that, on the Day of Resurrection, they will be raised up again. They thought that it was impossible when they are dead, disintegrated, with their organs torn apart that they will be brought back to their original shape and bodies. The verse refutes the disbelievers' objection: Allah says that He knows that which the earth takes of them, meaning He knows what the earth consumes of their dead bodies; where and how the bodies disintegrated, what they turned into and how they have become. Man's knowledge is limited and narrow in scope which should not be compared to Allah's vast, unlimited and encompassing knowledge - even the particles of objects which the earth disintegrates are well preserved in Allah's infinite knowledge. And a little reflection may reveal that even the body of a living person is composed of innumerable particles that have been joined together by Allah from different places. Whatever a person intakes in the form of food or medicine is derived from different parts of the earth, and all this forms part of his body. Then why should it be difficult for Him if He recollects all these parts after they are disintegrated? Not only this, he had a perfect and full knowledge of every man's destiny even before creating him as to what transformation will come about in every moment of his life and what phases he will go through after his death. All this is precisely recorded in the Preserved Tablet.
It is astonishing indeed that the disbelievers wonder at Him whose knowledge is so perfect, full, complete and encompassing and whose power is so infinite and discount the possibility of Resurrection!
This interpretation of 'diminishing by earth' is reported from Sayyidna Ibn ` Abbas, Mujahid and majority of the interpreters (Al-Bahr-ul-Muhit).
فِي أَمْرٍ مَّرِيجٍ (so they are in a confused state... 5). The word Mar, (translated above as 'confused' ) means something mixed up with different elements. Such a thing generally becomes corrupt or spoiled. Therefore, Sayyidna Abu Hurairah ؓ ، translates the word marij as "corrupt". Sayyidna Dahhak, Qatadah, Hasan Basri رحمۃ اللہ علیہم and others interpret the word marij to mean "in disarray, in a confused state". This is the state of those who deny the prophethood of the Holy Prophet ﷺ : whatever they say and utter is no more than confusion. They are not even consistent in their claims. Sometimes they call the Holy Prophet ﷺ a sorcerer, at other times a poet; and yet at other times they refer to him as a soothsayer or an astrologer. They were so confused that they could not extricate themselves from their perplexity.
Kami telah mengetahui apa yang dimakan oleh bumi dari tubuh-tubuh mereka setelah kematian, tidak ada sesuatu pun yang tersembunyi dari hal itu, dan Kami memiliki sebuah kitab yang mencatat apa yang telah ditakdirkan oleh Allah atas mereka dalam kehidupan mereka dan setelah kematian mereka.
Verily, I know how much of their bodies the earth eats away after their death; it is not hidden from Me. I have a book that preserves everything I have decreed for them in their lives and after their deaths.
Nakaalam nga Kami sa anumang kinakain ng lupa mula sa mga katawan nila matapos ng kamatayan nila at pagpapalaho nito niyon. Walang nakakubli sa Amin mula roon na anuman. Sa piling Namin ay may isang talaan na tagapag-ingat sa bawat itinatakda sa kanila sa buhay nila at matapos ng kamatayan nila.
En verdad, sé cuánto consumirá la Tierra de sus cuerpos después de su muerte, eso no está oculto de Mí. Tengo un libro que conserva todo lo que he decretado para ellos en sus vidas y después de su muerte.
Nous savons que la terre décomposera leurs corps après leur mort et les fera disparaître. Rien de tout cela ne nous est inconnu. Il y a auprès de Nous un Livre, dans lequel est consignée toute chose qu’Allah a déterminée dans leur vie ici-bas et après leur mort.
Noi siamo consapevoli di ciò che la terra consuma dei loro corpi, dopo la loro morte, e della loro decomposizione, nulla di tutto ciò Ci è nascosto. Teniamo un libro che registra tutto ciò che Allāh decreta per loro, durante la loro vita e dopo la loro morte.
Biz, onlar öldükten sonra yerin onların bedenlerinden neyi yiyip yok ettiğini bilmekteyiz. O hususta bize hiçbir şey gizli kalmaz. Katımızda ise hayatlarında ve ölümlerinden sonra da Yüce Allah'ın kendileri hakkında takdir ettiğini muhafaza edip kaydeden bir kitap vardır.
Quả thật, TA (Allah) thừa biết việc đất sẽ tiêu hủy thân xác của chúng sau khi chúng chết đi, những điều đó không làm khó được ta chút nào, ở nơi TA có một quyển sổ bộ về tất cả những gì mà TA toàn năng đối với chúng lúc còn sống cũng như lúc đã chết.
Allahu, džellešanuhu, znano je koje će dijelove njihovih tijela zemlja uništiti, u Njega je Knjiga u kojoj je zapisano sve što će im se dogoditi na dunjaluku i poslije smrti.
Akan tetapi, orang-orang musyrik itu mendustakan Al-Qur`ān tatkala dibawa oleh Rasul kepada mereka. Mereka dalam keadaan kontradiksi, tidak mempunyai pendapat yang tetap dalam hal ini.
5- Doğrusu onlar, hak kendilerine geldiği zaman onu yalanladılar. Şimdi karmakarışık ve şaşkın bir hal içindeler.
5. “Doğrusu” onların söyledikleri sözler, inat ve doğruyu yalanlamaktan ibarettir. Onlar doğruluğun en üstün seviyesinde bulunan “hak kendilerine geldiği zaman onu yalanladılar. Şimdi karmakarışık ve şaşkın bir hal içindeler.” İşleri karmakarışık ve şüphelidir. Hiçbir şeyde sebat gösteremezler, herhangi bir noktada istikrarları yoktur. Senin hakkında kimi zaman sen sihirbazsın, kimi zaman delisin, kimi zaman şairsin, derler. Kur’ân-ı Kerim hakkındaki kanaatleri de bu şekilde türlü karmaşıktır. Onların her birisi kendi bozuk kanaatine göre bir şeyler söylemektedir.
Hakkı yalanlayan herkesin hali de budur. O karmakarışık ve şaşkın bir hal içinde kalır. Herhangi bir şekilde onun istikrarı söz konusu olmaz. Bütün işleri çelişkili ve tutarsızdır. Diğer taraftan hakka uyan ve onu hakkı tasdik eden kimsenin işi ise dosdoğrudur, yolu mutedildir ve işi ile sözü birbirini tutar.
The history of the prophets shows that their contemporaries were not ready to accept them. It was only in later times that people readily accepted their status as prophets. The reason for this is that the prophet appears to his contemporaries as ‘a person just like themselves’. They find it surprising that one whom they have always treated as their equal should suddenly become great and start advising them. But, as time passes, a history of greatness becomes attached to the prophet’s name. So, he starts appearing to succeeding generations as a ‘person greater than themselves.’ That is why, in later periods people did not find it difficult to accept the prophetic status of a prophet. In other words, to the people of the early days, the prophet was a controversial figure, while to the people of later times he acquired the aura of an established personage. The people of the earlier period had to undertake a journey in consciousness in order to fill the gap between them and the prophet, while in the later period, this gap would have been filled by history itself. In the eyes of those who entertain doubts about the prophethood of God’s messenger, everything about him becomes doubtful—even those beliefs that are already enshrined in tradition. However, nothing can act as a shield or an excuse for the doubters. If the rejecters of the prophet were simply to consider the inimitable literary majesty of his book, they would be compelled to accept as a prophet the one who brought that book.
Không, những kẻ thờ đa thần này đã phủ nhận Qur'an khi vị Thiên Sứ của Allah mang Nó đến cho chúng. Chúng lúng túng, bối rối và mất phương hướng, không biết đâu là chân lý.
Ali mekanski nevjernici, ipak, poriču Kur’an i utjeruju u laž Poslanika, sallallahu alejhi ve sellem, koji im je donio Kur’an, pa su uskolebani i smeteni, nisu istrajni ni u jednom mišljenju glede Kur’ana.
Estos idólatras rechazaron el Corán cuando Su Mensajero se los presentó. Se encuentran en incertidumbre con respecto a ello, no pueden mantenerse firmes en nada.
Bagkus nagpasinungaling ang mga tagapagtambal na ito sa Qur'ān noong inihatid ito sa kanila ng Sugo, kaya sila ay nasa isang kalagayang nalilito: hindi sila nakatitiyak sa anuman sa pumapatungkol dito.
Ma questi idolatri smentirono il Corano quando il Messaggero pace e benedizioni di Allāh su di lui glielo comunicò. Essi sono in preda all'incertezza e non hanno una decisa posizione al riguardo.
"Sebenarnya, mereka telah mendustakan kebenaran tatkala kebenaran itu datang kepada mereka, maka mereka berada dalam keadaan kacau balau." (Qaf: 5).
(5) Maksudnya, ﴾ بَلۡ ﴿ "sebenarnya," perkataan yang mereka ucapkan itu hanyalah merupakan (bentuk) pembangkangan serta pendustaan mereka terhadap kebenaran yang merupakan tingkat kejujuran yang paling tinggi, ﴾ لَمَّا جَآءَهُمۡ فَهُمۡ فِيٓ أَمۡرٖ مَّرِيجٍ ﴿ "tatkala kebenaran itu datang kepada mereka, maka mereka berada dalam keadaan kacau balau," yakni, kacau dan campur aduk. Mereka tidak menetapkan atas sesuatu pun dan tidak ada ketetapan sama sekali, terkadang mereka berkata kepadamu, "Sesungguhnya engkau adalah tukang sihir," terkadang, "Engkau adalah orang gila," terkadang, "Engkau adalah penyair." Dan mereka juga menjadikan al-Qur`an sebagai bahan olok-olokan. Masing-masing yang dikatakan itu berdasarkan pan-dangannya yang rusak. Dan memang seperti itulah kondisi semua orang yang mendustakan kebenaran, ia berada dalam kekacauan, tidak mengetahui sisi yang tepat. Sehingga engkau akan bisa me-lihat semua sikapnya saling kontradiksi dan dusta. Sebagaimana orang yang mengikuti kebenaran serta membenarkannya memiliki keteguhan dan lurus jalannya. Perbuatannya membenarkan per-kataannya.
Bilakis o müşrikler, Peygamber kendilerine Kur'an'ı getirince onu yalanladılar. Onlar, karışık ve tedirgin haldedirler. Onlar, o Kur'an hakkında sabit bir görüşe sahip değildirler.
Ces polythéistes traitèrent plutôt de mensonge le Coran lorsqu’il leur a été apporté par le Messager et se retrouvent dans une situation confuse où ils sont indécis à son sujet.
Rather, these idolaters rejected the Qur’ān when His Messenger brought it to them. They are in uncertainty regarding it; they cannot stay firm on anything regarding it.
Apakah orang-orang yang mendustakan kebangkitan itu tidak memperhatikan langit yang ada di atas mereka bagaimana Kami menciptakannya, membangunnya, dan menghiasinya dengan bintang-bintang yang Kami letakkan padanya, tanpa ada keretakan yang mengurangi kekuatannya?! Sungguh, Dia yang menciptakan langit ini tentu kuasa dalam membangkitkan orang-orang mati untuk hidup kembali.
Ceux qui traitent la Ressuscitation de mensonge n’ont-ils pas observé le Ciel au-dessus d’eux: comment Nous l’avons créé, bâti et embelli d’étoiles sans qu’aucune fissure ne s’y trouve? Celui qui créa ce Ciel n’est pas impuissant lorsqu’il s’agit de faire retourner les morts à la vie.
"Maka apakah mereka tidak melihat kepada langit yang ada di atas mereka, bagaimana Kami meninggikannya dan menghiasi-nya dan langit itu tidak mempunyai retak-retak sedikitpun. Dan Kami hamparkan bumi itu dan Kami letakkan padanya gunung-gunung yang kokoh dan Kami tumbuhkan padanya segala macam tanaman yang indah dipandang mata, untuk menjadi pelajaran dan peringatan bagi tiap-tiap hamba yang kembali (mengingat Allah). Dan Kami turunkan dari langit air yang banyak manfaat-nya lalu Kami tumbuhkan dengan air itu pohon-pohon dan biji-biji tanaman yang diketam, dan pohon kurma yang tinggi-tinggi yang mempunyai mayang yang bersusun-susun, untuk menjadi rizki bagi hamba-hamba (Kami), dan Kami hidupkan dengan air itu tanah yang mati (kering). Seperti itulah terjadinya kebang-kitan." (Qaf: 6-11).
(6) Setelah Allah سبحانه وتعالى menyebutkan kondisi orang-orang yang mendustakan serta mencela mereka, Allah سبحانه وتعالى menyerukan mereka untuk merenungkan tanda-tanda kekuasaan Allah سبحانه وتعالى yang ada di atas langit agar mereka bisa mengambil pelajaran dan petunjuk kepada apa yang didasarkan olehnya. Allah سبحانه وتعالى berfirman, ﴾ أَفَلَمۡ يَنظُرُوٓاْ إِلَى ٱلسَّمَآءِ فَوۡقَهُمۡ ﴿ "Maka apakah mereka tidak melihat kepada langit yang ada di atas mereka." Artinya, perenungan itu tidak memerlukan usaha keras serta perjalanan berat tapi perenungan itu benar-benar mu-dah, sehingga mereka bisa memperhatikan, ﴾ كَيۡفَ بَنَيۡنَٰهَا ﴿ "bagaimana Kami meninggikannya," berbentuk langit, semua sisinya lurus, kokoh bangunannya, dihiasi dengan bintang yang tetap berada di tempat-nya serta meteor yang melesat dari satu ufuk ke ufuk lainnya, di-buat dengan bentuk yang paling sempurna, engkau tidak melihat adanya cacat, cela dan kerusakan padanya. Allah سبحانه وتعالى menjadikannya sebagai atap bagi penduduk bumi serta meletakkan di dalamnya berbagai kepentingan vital.
(7) Dan agar mereka memperhatikan bumi bagaimanakah Kami membentangkan serta meluaskannya hingga memungkinkan semua yang hidup untuk menempatinya serta bersiap-siap me-ngumpulkan seluruh kepentingannya. Allah سبحانه وتعالى juga mengokohkan bumi dengan gunung-gunung agar aman dari guncangan dan ge-lombang, ﴾ وَأَنۢبَتۡنَا فِيهَا مِن كُلِّ زَوۡجِۭ بَهِيجٖ ﴿ "dan Kami tumbuhkan padanya segala macam tanaman yang indah dipandang mata." Artinya, dari seluruh jenis tanaman yang membuat orang-orang yang memandangnya senang dan kagum, membuat orang yang memandang tanaman-tanaman itu senang dan untuk dimakan oleh manusia, bintang ternak mereka, serta untuk berbagai kepentingan mereka.
(8-11) Allah سبحانه وتعالى secara khusus menyebutkan berbagai kebun dari berbagai manfaat tersebut, kebun yang mencakup berbagai jenis buah-buahan lezat seperti anggur, delima, lemon, apel dan jenis buah-buahan lainnya, terdapat juga pohon kurma yang tinggi, yang manfaatnya untuk waktu yang panjang, tinggi menjulang ke langit hingga tingginya tidak bisa dicapai oleh berbagai pohon lain, dari mayangnya keluar buah sebagai rizki untuk para hamba sebagai makanan, lauk dan buah yang bisa dimakan dan disimpan untuk mereka dan bintang ternak mereka. Begitu juga yang dike-luarkan oleh Allah سبحانه وتعالى melalui hujan serta pengaruhnya yang berupa sungai yang ada di permukaan bumi yang di bawahnya terdapat ﴾ وَحَبَّ ٱلۡحَصِيدِ ﴿ "biji-biji tanaman yang diketam," yang berupa gandum, jagung, beras, jewawut dan lainnya. Memandang dan merenungkan semua hal itu adalah, ﴾ تَبۡصِرَةٗ ﴿ "untuk menjadi pelajaran," yang bisa membuka mata hati orang yang diliputi kebodohan dan ﴾ وَذِكۡرَىٰ ﴿ "peringatan," yang dijadikan sebagai peringatan yang berguna di dunia dan akhirat, dijadikan sebagai peringatan terhadap berita yang disampaikan Allah سبحانه وتعالى dan RasulNya. Namun hal itu tidak berlaku bagi semua orang, ia hanya berlaku bagi, ﴾ لِكُلِّ عَبۡدٖ مُّنِيبٖ ﴿ "tiap-tiap hamba yang kembali (mengingat Allah)." Menghadap kepadaNya dengan rasa cinta, takut, pengharapan serta terkabulnya doanya. Adapun orang-orang yang mendustakan atau berpaling itu, maka ayat-ayat dan berbagai peringatan tidaklah berguna bagi orang-orang yang tidak beriman.
Kesimpulannya, semua penciptaan menawan, kekuatan dan kekokohan merupakan bukti kesempurnaan Kuasa Allah سبحانه وتعالى. Semua keindahan, kerapian, keelokan bentuk serta ciptaan merupakan bukti bahwa Allah سبحانه وتعالى adalah Dzat yang paling bijaksana, Dia Maha Mengetahui segala sesuatu. Semua manfaat dan kepentingan untuk para hamba merupakan bukti kasih sayang Allah سبحانه وتعالى yang meliputi segala sesuatu, kemuliaanNya meliputi semua makhluk hidup. Semua keagungan bentuk serta rapinya peraturan merupakan bukti bahwa Allah سبحانه وتعالى adalah Maha Esa, yang tidak memiliki sekutu sama sekali, Dia-lah Dzat yang semua bentuk ibadah, ketundukan, dan kecintaan hanya ditujukan padaNya.
Bumi yang dihidupkan setelah sebelumnya mati dan gersang merupakan bukti bahwa Allah سبحانه وتعالى Kuasa menghidupkan kembali orang-orang yang sudah mati, agar Allah سبحانه وتعالى bisa memberikan balasan atas mereka, karena itulah Allah سبحانه وتعالى berfirman, ﴾ وَأَحۡيَيۡنَا بِهِۦ بَلۡدَةٗ مَّيۡتٗاۚ كَذَٰلِكَ ٱلۡخُرُوجُ ﴿ "Kami hidupkan dengan air itu tanah yang mati (kering). Seperti itulah terjadinya kebangkitan (kembali nanti)."
Setelah mereka diingatkan dengan berbagai tanda-tanda kekuasaan Allah سبحانه وتعالى yang ada di langit dan bumi, setelah ditakut-takuti dengan siksaan yang menimpa berbagai umat sebelumnya agar mereka tidak terus menerus mendustakan sehingga akan tertimpa sebagaimana yang pernah menimpa saudara-saudara mereka yang juga mendustakan, Allah سبحانه وتعالى berfirman,
Allah's Power and Ability over what is Greater than Resurrection
Allah the Exalted notifies the servants of His infinite power, which He demonstrated by creating what is bigger than that which they wondered about and whose possibility they discount,
أَفَلَمْ يَنظُرُواْ إِلَى السَّمَآءِ فَوْقَهُمْ كَيْفَ بَنَيْنَـهَا وَزَيَّنَّـهَا
(Have they not looked at the heaven above them, how We have made it and adorned it,) with lamps;
وَمَا لَهَا مِن فُرُوجٍ
(and there are no Furuj in it) i.e., clefts, according to Mujahid. Others said that Furuj means, rifts, or cracks. All these meanings are close to one another. Allah the Exalted and Most Honored said,
الَّذِى خَلَقَ سَبْعَ سَمَـوَتٍ طِبَاقًا مَّا تَرَى فِى خَلْقِ الرَّحْمَـنِ مِن تَفَـوُتٍ فَارْجِعِ الْبَصَرَ هَلْ تَرَى مِن فُطُورٍ - ثُمَّ اْرجِعِ البَصَرَ كَرَّتَيْنِ يَنقَلِبْ إِلَيْكَ البَصَرُ خَاسِئًا وَهُوَ حَسِيرٌ
(Who has created the seven heavens one above another; you can see no fault in the creation of the Most Gracious. Then look again: "Can you see any rifts" Then look again and yet again, your sight will return to you in a state of humiliation and worn out.) (67:2-4) fatigued, unable to discover any imperfection or shortcomings. The statement of Allah the Exalted, the Blessed,
وَالاٌّرْضَ مَدَدْنَـهَا
(And the earth! We have spread it out, ) means, `We made it spacious and spread it out,'
وَأَلْقَيْنَا فِيهَا رَوَسِيَ
(and set thereon Rawasi standing firm.) which are the mountains to save the earth from shaking along with its inhabitants,
وَأَنبَتْنَا فِيهَا مِن كُلِّ زَوْجٍ بَهِيجٍ
(and We planted in it every lovely (Bahij) pair.) every kind and species of plant, fruit and vegetation,
وَمِن كُلِّ شَىْءٍ خَلَقْنَا زَوْجَيْنِ لَعَلَّكُمْ تَذَكَّرُونَ
(And of everything We have created pairs that you may reflect.)(51:49) Allah's saying `Bahij', meaning a beautiful scene,
تَبْصِرَةً وَذِكْرَى لِكُلِّ عَبْدٍ مُّنِيبٍ
(An insight and a Reminder for every servant who turns to Allah in repentance.) Allah says that observing the creation of the heavens and earth and all the great things that He has placed in them provides insight, proof and a lesson for every penitent servant who submits in humbleness and repentance to Allah feeling fear, in awe of Him. Allah the Exalted said,
وَنَزَّلْنَا مِنَ السَّمَآءِ مَآءً مُّبَـرَكاً
(And We send down blessed water from the sky,) meaning beneficial,
فَأَنبَتْنَا بِهِ جَنَّـتٍ
(then We produce therewith Jannat), means special and public parks, gardens, etc.
وَحَبَّ الْحَصِيدِ
(and grain that are reaped) grains that are harvested for food and for storage for later use,
بَـسِقَـتٍ
(And date palms Basiqat,) meaning, tall and high, according to the explanation reported from Ibn `Abbas, Mujahid, `Ikrimah, Al-Hasan, Qatadah and As-Suddi. Allah said,
لَّهَا طَلْعٌ نَّضِيدٌ
(with arrranged clusters.) producing fruits arranged in clusters,
رِّزْقاً لِّلْعِبَادِ
(A provision for (Allah's) servants.) for (Allah's) creation,
وَأَحْيَيْنَا بِهِ بَلْدَةً مَّيْتاً
(And We give life therewith to a dead land.) this is the land that was barren. However, when rain falls upon it, it is stirred to life; it swells and produces all of the lovely pairs such as flowers and the like -- amazing on account of their beauty. All of this comes into existence after the land was without greenery, yet it was stirred back to life and became green. Indeed, this should provide proof of Resurrection after death and disintegration; thus Allah resurrects the dead. This sign of Allah's ability that is seen and witnessed is greater than the denial of those who discount the possibility of Resurrection. Allah the Exalted and Most Honored said in other Ayat,
لَخَلْقُ السَّمَـوَتِ وَالاٌّرْضِ أَكْـبَرُ مِنْ خَلْقِ النَّاسِ
(The creation of the heavens and the earth is indeed greater than the creation of mankind;) (40:57),
أَوَلَمْ يَرَوْاْ أَنَّ اللَّهَ الَّذِى خَلَقَ السَّمَـوَتِ وَالاٌّرْضِ وَلَمْ يَعْىَ بِخَلْقِهِنَّ بِقَادِرٍ عَلَى أَن يُحْىِ الْمَوْتَى بَلَى إِنَّهُ عَلَى كُلِّ شَىْءٍ قَدِيرٌ
(Do they not see that Allah, Who created the heavens and the earth, and was not wearied by their creation, is able to give life to the dead Yes, He surely is Able to do all things.)(46:33) and,
وَمِنْ ءَايَـتِهِ أَنَّكَ تَرَى الاٌّرْضَ خَـشِعَةً فَإِذَآ أَنزَلْنَا عَلَيْهَا الْمَآءَ اهْتَزَّتْ وَرَبَتْ إِنَّ الَّذِى أَحْيَـهَا لَمُحْىِ الْمَوْتَى إِنَّهُ عَلَى كُلِّ شَىْءٍ قَدِيرٌ
(And among His signs (is this), that you see the earth barren; but when We send down water to it, it is stirred to life and growth. Verily, He Who gives it life, surely is able to give life to the dead. Indeed He is Able to do all things.)(41:39)
Kaya hindi ba pinagnilay-nilayan ng mga tagapagpasinungaling na ito sa pagbubuhay ang langit sa ibabaw nila kung papaanong lumikha Kami nito, nagpatayo Kami nito, at gumayak Kami nito sa pamamagitan ng inilagay Namin dito na mga bituin, at walang taglay ito na anumang mga biyak na maipipintas dito? Ang lumikha ng langit na ito ay hindi nawawalang-kakayahan sa pagbubuhay sa mga patay para maging mga buhay.
Yeniden dirilmeyi inkâr eden o kimseler, üstlerindeki göğe bakmazlar mı? Biz o göğü nasıl yaratmış, bina etmiş ve oraya koyduğumuz yıldızlar ile onu nasıl süslemişiz? Göğü kusurlu kılacak yarıklar da yoktur. Bu göğü yaratan ölüleri diriltmekten aciz değildir.
After mentioning the confused state of the infidels, Allah draws man's attention to His infinite power which He demonstrated by creating what is bigger than that which they wondered about and whose possibility they discounted. Referring to the heaven, the Qur'an says: وَمَا لَهَا مِن فُرُوجٍ (...and it has no cracks...50:6). Lexically, the word furuj is the plural of farj which means a crack, or an opening. This and the following few verses draw attention to the marvels of Allah's creation, the wonderful design in the universe, and to the flawless celestial firmament. If this was made by man there would have been patches, cracks, clefts or rifts. But no one can find any sort of patchwork or stitching in the sky. This, however, does not negate the existence of doors in the heaven. A door is not referred to as a crack:
Do these rejectors of the resurrection not ponder over the sky above them: how I created it, made it and adorned it with the stars I placed in it, and it does not have any cracks to spoil it? The being who created this sky is not incapable of resurrecting the dead alive.
Sao những kẻ phủ nhận sự Phục Sinh này không chịu quan sát bầu trời nằm bên trên chúng mà suy ngẫm xem TA (Allah) đã tạo dựng và trang hoàn nó như thế nào?! TA đã đặt trong bầu trời các vì sao và bầu trời không hề có một lỗ hở. Bởi thế, Đấng đã tạo ra bầu trời này không bất lực trước việc làm cho người chết sống lại.
Zašto nevjernici negiraju oživljenje poslije smrti, zašto ne pogledaju nebo iznad sebe – kako ga je Svemogući Allah savršeno stvorio, bez ijedne mahane i nedostatka, i ukrasio ga zvijezdama, te kako u njemu nema pukotina ni rupa? Onaj Koji je stvorio nebo može i mrtve proživiti.
6- Üstlerindeki göğe bakmazlar mı biz onu nasıl bina edip süslemişiz? Onun hiçbir deliği-gediği de yoktur.
7- Yeri de yayıp döşedik, oraya sabit dağlar yerleştirdik ve orada göz alıcı her çeşitten bitkiler bitirdik.
8- Allah'a yönelen her bir kula basiret ve öğüt olsun diye (yaptık bunları).
9,10- Gökten de bereketli bir su indiririz de onunla bahçeler, biçilecek ekin taneleri ve üst üste dizili meyve tomurcukları olan yüksek hurma ağaçları bitiririz.
11- Kullara rızık olması için. Bir de o suyla ölü bir beldeye hayat veririz. İşte (kabirlerden) çıkış da böyledir.
6. Yüce Allah, yalanlayıcıların halini ve onları yerdiği hususları söz konusu ettikten sonra gerektiği gibi ibret alıp onların delil oldukları gerçekleri görmeleri için onları âfâkî/kevni âyetleri üzerinde düşünmeye çağırmakta ve şöyle buyurmaktadır:
"Üstlerindeki göğe bakmazlar mı biz onu nasıl bina edip süslemişiz? Onun hiçbir deliği-gediği de yoktur.” Böyle bir bakışın herhangi bir külfeti, yorgunluğu gerektiren herhangi bir tarafı yoktur. Böyle bir bakış gayet kolaydır. O halde göğün dört bir yanının nasıl pürüzsüz olduğuna, yapısının sağlamlığına, yıldız ve gezegenlerle süslenmiş olduğuna niye bakmıyorlar?
Bu yıldızlar son derece güzel ve tatlı bir görünüm içerisinde ufukta bir uçtan diğerine kadar yayılmışlardır. Gökte herhangi bir kusur, bir gedik, bir tutarsızlık ve bir dengesizlik görülmemektedir. Allah orayı yeryüzünde yaşayanlara adeta bir tavan kılmış, orada kendileri için zorunlu ve faydalarına olan pek çok şeyi var etmiştir.
7. Yeryüzüne de bakmazlar mı? Biz “yeri de yayıp döşedik.” Onu alabildiğine genişlettik. Orada canlılar yerleşebilmekte, istikrar bulmaktadırlar. Orası, canlıların bütün maslahatlarına cevap verecek haldedir. “oraya sabit dağlar yerleştirdik”Yeri sarsıntılardan ve çalkalanmalardan koruması ve sabit kalması için köklü dağlarla sağlamlaştırdık.“Orada göz alıcı her çeşitten bitkiler bitirdik.” Bakanlara neşe veren, basiret gözü ile görenleri hayrette bırakan ve beğenilerini kazanan, gözlere aydınlık veren, Âdemoğullarının ve hayvanlarının yemeleri ve menfaatleri için her türlü bitkiden bitirmiştir.
8-11. Bu faydalı bitkiler arasındanda özellikle üzüm, nar, turunç, elma vb. gibi çeşitli lezzetli meyveleri ihtiva eden bahçeleri zikretmiştir. Yine uzun boylu hurma ağaçları da bunlardandır ki oların hem uzun süre faydaları vardır hem de gövdeleri göğe doğru alabildiğine yükselir, boy atarlar. Çoğu ağaçlar ise bu kadar uzun değildir. Salkımlarından taze tomurcuklar çıkar. Kullar da bunlardan katık ve meyve olarak rızıklanırlar, yararlanırlar. Kimisini yerler, kimisini de kendileri ve davarları için saklarlar. Yüce Allah’ın yağmur ile ve bu yağmurun bir neticesi olan yeryüzündeki ve yer altındaki nehirler ile çıkarttığı buğday, arpa, mısır, pirinç, darı ve buna benzer “biçilen ekin taneleri” de bu bitkilerdendir.
İşte bütün bu varlıklara bakmak, cahilliğin körlüğünden kurtulmayı sağlayana bir “basiret”tir. Bunlar ayrıca “öğüt” için yaratılmıştır. Kul, bunlar vasıtası ile din ve dünyasında kendisi ile yararlanacağı şeyleri düşünüp öğüt alır. Allah’ın ve peygamberlerinin verdiği haberleri hatırlar, bunlar üzerinde ibretle düşünür. Ancak bu, herkes için böyle değildir. Aksine bunlar “Allah'a yönelen her bir kul” için böyledir. Allah’a muhabbet, korku ve ümit ile, O’nun davetçisinin çağrısını kabul ederek yönelenler için böyledir. Yalanlayıp yüz çevirene gelince âyetlerin ve uyarıların iman etmeyen bir kavme fayda vermediği açıktır.
Özetle bunlardaki göz kamaştırıcı yaratılış, güç ve sağlamlık, Yüce Allah’ın kudretinin kemaline delildir. Bunlardaki güzellik, her şeyin sağlam yapılmış olması, harikulade yaratılış, Allah’ın “ahkemu’l-hakimîn” olduğunu gösterir ve her şeyi bildiğini ortaya koyar.
Bunlardaki kulların menfaatine ve maslahatına olan şeyler, Yüce Allah’ın her şeyi kuşatmış olan rahmetine, bütün canlıları kaplamış olan cömertliğine delildir. Bunlardaki yaratılışın azameti, olağanüstü güzellik, Yüce Allah’ın tek, eşsiz ve samed olduğuna, hiçbir eş ve evlat edinmediğine, hiçbir kimsenin O’nun dengi olmadığına, ibadetin, önünde zilletle eğilmenin, sevgi ile bağlanmanın, kendisinden başkası için asla söz konusu olamayacağına delildir. Ölümünden sonra yeryüzünün hayat bulması da Allah’ın, amellerin karşılıklarını vermek üzere ölüleri dirilteceğine delildir. İşte bundan dolayı Yüce Allah, şöyle buyurmaktadır:“Bir de o suyla ölü bir beldeye hayat veririz. İşte (kabirlerden) çıkış da böyledir.”
Yüce Allah, gökteki ve yerdeki âyetleri/delilleri hatırlattıktan sonra daha önceki ümmetlerin azapla yakalanışlarını hatırlatarak muhataplara yalanlamalarını sürdürmemelerini bildirmekte ve onları uyarmaktadır. Böyle devam edecek olurlarsa, kendilerinden önceki inkarcı benzerlerinin başına gelen musibetler, onların da başına gelecektir. Yüce Allah şöyle buyurmaktadır:
¿Estos que rechazan la resurrección no reflexionan sobre el cielo que se encuentra encima de ellos, cómo lo creé, lo construí y lo adorné con las estrellas que coloqué en él, y no tiene grietas que lo arruina? El ser que creó este cielo también es capaz de resucitar a los muertos.
costoro che rinnegano la Resurrezione non riflettono su come abbiamo creato il Cielo su di loro, come lo abbiamo edificato, lo abbiamo adornato, e come vi abbiamo posto delle stelle, e come non presenti crepe che lo rendano imperfetto? A Colui che ha creato questo Cielo non è impossibile riportare in vita i morti.
Extendí la tierra de una manera apropiada para vivir, y coloqué dentro de ella montañas firmes para que no tiemble. También hice crecer todo tipo de árboles y plantas hermosos.
Nous avons étendu la Terre, l’avons rendue habitable et y avons placé des montagnes fermement implantées afin qu’elle ne tangue pas. De plus, Nous y avons fait pousser des variétés de plantes et d’arbres à l’aspect agréable.
Trái đất, TA đã làm cho nó trải rộng để các cư ngụ trên đó yên ổn, TA đã đặt lên nó những quả núi giúp nó không bị rung chuyển, và TA đã làm mọc ra từ bề mặt của nó đủ loại cây cối và thảo mộc với những quang cảnh tuyệt đẹp.
Ang lupa, naglatag Kami nito na maging naaangkop para sa paninirahan sa ibabaw nito, naglapat Kami rito ng mga bundok na matatag para hindi yumanig, at nagpatubo Kami rito ng bawat uri ng mga halaman at mga punong-kahoy na maganda sa pagtingin.
Ed estendemmo la terra in modo che fosse adatta a dimorarvi, e ponemmo su di essa delle salde montagne, in modo che non vacillasse, e vi abbiamo seminato ogni tipo di piante e alberi di bell'aspetto.
And I spread the earth in a manner fitting to live on, placing within it firm mountains so that it does not shake. I also caused all types of beautiful plants and trees to grown on it.
Yeryüzünü yaydık ve yerleşmeye uygun kıldık. Kargaşanın olmaması için oraya sabit dağlar yerleştirdik ve orada güzel görünümlü her sınıf bitkiden ve ağaçtan bitirdik.
Bumi juga telah Kami hamparkan sehingga layak untuk dijadikan tempat tinggal, Kami pancangkan padanya gunung-gunung yang kokoh sehingga tidak berguncang, serta Kami tumbuhkan padanya setiap jenis dari berbagai tumbuh-tumbuhan dan pepohonan yang indah dilihat.
I zbog čega nevjernici ne razmišljaju o tome kako je Uzvišeni Allah rasprostro Zemlju i učinio je poput postelje Svojim robovima, te na njoj pobacao nepomične planine, koje je čuvaju od potresa? Također, zašto ne razmisle o svakovrsnom bilju i drveću koje je stvorio, a koje izaziva divljenje i užitak onima koji ga posmatraju?
Bütün bunları Rabbine taatle yönelen her kula göstermek ve öğüt vermek için yarattık.
Lumikha Kami niyon sa kabuuan ninyo upang maging pagpapakita at pagpapaalaala para sa bawat lingkod na nagbabalik sa Panginoon nito sa pagtalima.
I created all that as an enlightenment and reminder for every servant who turns to his Lord in obedience.
Kami menciptakan semua itu agar menjadi pelajaran dan peringatan bagi setiap hamba yang kembali kepada Tuhannya dengan ketaatan.
Nous avons créé tout cela en guise de clairvoyance et de rappel, à l’attention de tout serviteur qui se repent à son Seigneur.
Plemeniti Allah stvorio je sve to da bi uvid stekao uviđavni i da bi svaki čovjek koji se kaje bio poslušan Gospodaru.
Creé todo eso como una ilustración y un recordatorio para cada siervo que se vuelve a su Señor en obediencia.
Creammo tutto questo affinché sia un'illuminazione e un monito per ogni suddito che torna al Suo Dio con obbedienza.
TA đã tạo hóa ra tất cả những thứ đó để quan sát và nhắc nhở tất cả những bề tôi nào quay đầu sám hối với Thượng Đế của y.
Kami telah menurunkan dari langit air yang banyak manfaatnya dan kebaikannya, lalu Kami tumbuhkan dengan air itu taman-taman serta Kami tumbuhkan apa yang kalian panen berupa biji gandum dan sebagainya.
Envío agua de lluvia del cielo, que contiene abundantes beneficios y bondades. Con esa agua, hago que crezcan los jardines y los cultivos que cosechan.
Gökten çok faydalı ve hayırlı bir su indirdik ve o su ile sizin için bostanlar ve hasadını yaptığınız arpa tanelerini ve diğerlerini bitirdik.
Và TA ban nước mưa từ trên trời xuống mang lại nhiều hồng phúc và tốt lành. TA đã dùng nước mưa để làm mọc ra các vườn tược cũng như các loại hạt vào mua gặt hái.
Nagbaba Kami mula sa langit ng isang tubig na marami ang pakinabang at ang kabutihan saka nagpatubo Kami sa pamamagitan ng tubig na iyon ng mga taniman at nagpatubo Kami ng inaani ninyo na mga butil ng trigo at iba pa.
E abbiamo fatto scendere l'acqua dal cielo, molto utile e benefica; abbiamo fatto proliferare, con quell'acqua, i campi, e abbiamo fatto germogliare l'orzo e altro che raccogliete.
And I send down rainwater from the sky, which contains abundant benefits and goodness. With that water, I then cause gardens to grow and the crops you harvest, i.e. barley etc.
Sveznajući Allah s neba spušta kišu korisnu, pomoću koje raste, između ostalog, bilje i žito što se ženje.
Nous avons par ailleurs fait descendre du Ciel une eau abondante et très bénéfique par laquelle Nous avons fait pousser des jardins et des cultures, comme de l’orge et d’autres espèces de grains.
Nagpatubo Kami sa pamamagitan niyon ng mga puno ng datiles habang mga naghahabaan at mga nagtataasan, na may bungang nagkakapatung-patong ang bahagi nito sa ibabaw ng iba pa.
O su ile birbirine girmiş, küme küme salkımları olan uzun boylu hurma ağaçları yetiştirdik.
Uzvišeni je Allah stvorio i predivne, visoke palme čiji plodovi također odišu ljepotom i koji su sve jedni iznad drugih nanizani.
E abbiamo fatto germogliare palme torreggianti colme di frutti.
Kami juga menumbuhkan dengan air itu pohon kurma yang panjang dan tinggi yang mempunyai mayang yang bersusun, sebagiannya berada di atas sebagian yang lain.
Và TA dùng nước mưa làm mọc ra cây chà là cao to có trái đâm ra chồng lên nhau.
También hago crecer palmeras datileras altas, que poseen flores diminutas como racimos, una encima de la otra.
Nous faisons également pousser avec cette eau, de hauts palmiers dont les régimes de dattes se superposent.
I also cause tall date palms to grow, which have closely arranged minute flowers, one above the other.
The meaningfulness of the universe, its creative wisdom, its being free of shortcomings, and its being consistent with human needs compel every thinking and rational man to accept the sublimity of creation, and one who gives serious consideration to the system of the universe, will find the Creator in His creations. He will see a glimpse of the other world (the Hereafter) in this world, because, in fact, the world of the Hereafter is essentially another, more superior form of the present world.
Abbiamo fatto proliferare tutto ciò che abbiamo fatto germinare come sostentamento per i sudditi, e abbiamo fatto sorgere tutto ciò in un territorio arido. Così come abbiamo ravvivato questo territorio arido con la pioggia, allo stesso modo facciamo risorgere i morti e li riportiamo in vita.
Bunlardan kullara rızık olarak yedikleri bitkileri bitirdik. O su ile bitki bitmeyen beldeye hayat verdik. İçerisinde bitki olmayan beldeye yağmur ile hayat verdiğimiz gibi ölüleri de dirilteceğiz. Böylece onlar kabirlerinden diri bir şekilde çıkacaklardır.
Những gì TA làm mọc ra đó dùng để làm nguồn lương thực cho đám bề tôi của TA, và TA đã dùng nước mưa làm sống lại những mảnh đất chết khô với đủ loại cây cối xanh tươi, và việc phục sinh cũng tương tự như vậy.
Hago que todo eso crezca, como provisión para los siervos, a fin de que puedan comer de ellas. También revivo con agua de lluvia a las tierras estériles que no tienen vegetación, y así como revivo la tierra estéril, también resucitaré a los muertos que emergerán con vida.
Kami menumbuhkan semua itu sebagai rezeki bagi para hamba yang mereka makan. Dengan air itu juga Kami telah menghidupkan negeri yang tidak ada pepohonan padanya. Sebagaimana Kami telah menghidupkan dengan hujan tersebut negeri yang tidak ada pepohonan padanya, Kami akan menghidupkan orang-orang yang telah mati, sehingga mereka keluar dalam keadaan hidup.
Žitarice, plodove, voće, povrće, od čega se nešto jede a nešto cijedi – sve je to Allah stvorio kao hranu ljudima. A pomoću kiše, koju Silni Allah spušta s neba, oživljuje krajolik uništene flore. Eto, kako Allah, džellešanuhu, pomoću kiše oživljuje zamrli krajolik, tako će oživiti umrle i dovesti ih pred Sebe.
Nous avons fait pousser tout cela afin d’en faire une subsistance dont se nourrissent les serviteurs et Nous avons fait revivre, grâce à cette pluie, une contré dépourvue de plantes. Tout comme Nous faisons revivre avec cette pluie une contrée dépourvue de plantes, Nous faisons revivre les morts qui ressortent vivants.
Nagpatubo Kami ng pinatubo Namin kabilang doon bilang panustos para sa mga lingkod; kumakain sila mula roon. Nagbigay-buhay Kami ng isang lupaing walang halaman. Kung paanong nagbigay-buhay Kami sa pamamagitan ng ulan na ito ng isang lupaing walang halaman, magbibigay-buhay Kami sa mga patay kaya lalabas sila bilang mga buhay.
I cause all that to grow, as provision for the servants so that they can eat from it. I also revive through the rainwater barren lands which have no growth, and just as I revive the barren earth I will also revive the dead who will emerge alive.
"Sebelum mereka telah mendustakan (pula) kaum Nuh dan penduduk Rass dan Tsamud, kaum 'Ad, kaum Fir'aun dan kaum Luth, dan penduduk Aikah serta kaum Tubba'. Semuanya telah mendustakan rasul-rasul, maka sudah semestinyalah mereka mendapat hukuman yang sudah diancamkan. Maka apakah Kami letih dengan penciptaan yang pertama? Sebenarnya mereka dalam keadaan ragu-ragu tentang penciptaan yang baru." (Qaf: 12-15).
(12-14) Orang-orang dari kalangan beberapa umat sebe-lum mereka telah mendustakan para rasul mereka yang mulia dan para nabi mereka yang agung seperti Nabi Nuh عليه السلام yang didusta-kan oleh kaumnya, kaum Tsamud yang mendustakan Nabi Shalih عليه السلام, kaum 'Ad yang mendustakan Nabi Hud عليه السلام, kaum Nabi Luth عليه السلام yang mendustakannya, kaum Aikah yang mendustakan Nabi Syu'aib عليه السلام, kaum Tubba' (para raja Yaman pada masa lalu sebelum Islam) juga mendustakan para rasul yang diutus oleh Allah سبحانه وتعالى kepada mereka, hanya saja Allah سبحانه وتعالى tidak memberitahukan kepada kita siapakah para rasul yang diutus ke kaum Tubba' itu dan siapakah Tubba' itu, karena –wallahu a'lam- hal itu sudah masyhur di kalangan bangsa Arab, khususnya peristiwa-peristiwa besar seperti ini. Mereka semua mendustakan para rasul yang diutus oleh Allah سبحانه وتعالى kepada mereka sehingga mereka pantas me-nerima ancaman serta hukuman dari Allah سبحانه وتعالى. Kalian wahai orang-orang yang mendustakan Rasulullah a, tidaklah lebih baik dari mereka, para rasul mereka juga tidak lebih mulia di sisi Allah سبحانه وتعالى dari rasul kalian. Untuk itu waspadalah terhadap kejahatan mereka agar kalian tidak tertimpa azab yang menimpa mereka.
(15) Kemudian Allah سبحانه وتعالى beristidlal dengan penciptaan per-tama untuk penciptaan yang lain (kebangkitan kembali nanti). Sebagaimana Allah سبحانه وتعالى menciptakan mereka dari ketiadaan, Allah سبحانه وتعالى juga akan mengembalikan mereka lagi setelah mereka mati dan setelah mereka menjadi bangkai yang hancur. Allah سبحانه وتعالى berfirman, ﴾ أَفَعَيِينَا ﴿ "Maka apakah Kami letih," apakah Kami lemah dan tidak mampu, ﴾ بِٱلۡخَلۡقِ ٱلۡأَوَّلِۚ ﴿ "dengan penciptaan yang pertama," tidaklah demikian halnya. Kami tidak lemah dan letih untuk hal itu dan mereka sendiri pun tidak meragukan hal itu, hanya saja ﴾ هُمۡ فِي لَبۡسٖ مِّنۡ خَلۡقٖ جَدِيدٖ ﴿ "sebenarnya mereka dalam keadaan ragu-ragu tentang pencip-taan yang baru (nanti itu)." Inilah yang membuat mereka ragu dan tidak jelas halnya, padahal sebenarnya tidak ada tempat bagi ke-tidakjelasan, sebab mengembalikan itu tentu lebih mudah daripada memulai, sebagaimana yang disebutkan dalam Firman Allah سبحانه وتعالى,
﴾ وَهُوَ ٱلَّذِي يَبۡدَؤُاْ ٱلۡخَلۡقَ ثُمَّ يُعِيدُهُۥ وَهُوَ أَهۡوَنُ عَلَيۡهِۚ ﴿
"Dan Dia-lah yang menciptakan (manusia) dari permulaan, kemu-dian mengembalikan (menghidupkan)nya kembali, dan menghidupkannya kembali itu adalah lebih mudah bagiNya." (Rum: 27).
Hỡi Thiên Sứ Muhammad, trước những kẻ phủ nhận này, cũng đã có các đám dân đã phủ nhận các vị Thiên Sứ của họ. Đám dân của Nuh, những cư dân của giếng nước và dám dân Thamud đã phủ nhận điều chân lý.
May nagpasinungaling bago ng mga tagapagpasinungaling na ito sa iyo, o Sugo, na mga tao sa mga propeta nila sapagkat nagpasinungaling ang mga kababayan ni Noe at ang mga naninirahan [malapit] sa balon at nagpasinungaling ang [mga kalipi ng] Thamūd.
Prima di questi rinnegatori – o Messaggero – altri popoli smentirono i loro Profeti. Smentì il popolo di Nūħ e la gente del pozzo, e smentì Thamūd.
Sebelum orang-orang yang mendustakanmu itu -wahai Rasul- telah ada beberapa kaum yang mendustakan para nabi mereka. Kaum Nabi Nuh, kaum pemilik sumur, dan kaum Ṡamūd telah mendustakan para rasul.
12- Onlardan önce Nûh’un kavmi, Ashab-ı Ress ve Semûd da yalanlamıştı.
13- Âd, Firavun ve Lût’un kardeşleri;
14- Ashab-ı Eyke ve Tubba’ kavmi de... Her biri rasulleri yalanladı da (azap) tehdidim hak oldu.
15- Biz, ilk yaratışta aciz mi kaldık (ki diriltmekten aciz kalalım)? Hayır, bilakis onlar yeniden yaratılıştan yana kuşku içindedirler.
12-14. Yani onlardan önceki ümmetler de şerefli rasûllerini, pek yüce peygamberlerini yalanlamışlardı. Kavmi, Nûh’u yalanladığı gibi, Semûd kavmi Salih’i, Âd kavmi Hûd’u, Lût’un kardeşleri Lût’u, Ashab-ı Eyke Şuayb’ı, Tubba’ kavmi de -İslâm’dan önceki dönemlerde Yemen’e kral olan herkese Tubba denirdi- Allah’ın kendilerine göndermiş olduğu peygamberi yalanlamışlardı. Allah bize bu peygamberin kim olduğunu ve hangi Tubba’dan söz edildiğini haber vermemektedir. Çünkü -doğrusunu en iyi Allah bilir ama- bu Tubba’, başlarından geçen olaylar, özellikle de bunun gibi büyük bir olay ilk Araplar tarafından bilinen meşhur kimseler idi. İşte bütün bunlar, Allah’ın kendilerine gönderdiği peygamberleri yalanladılar. Böylece Allah’ın tehdit ettiği azap ve cezanın gelip onları bulması hak oldu.
Siz ey Muhammed’i yalanlayanlar! Onlardan daha hayırlı değilsiniz. Onlara gönderilen peygamberler de Allah nezdinde size gönderilen Peygamberden daha üstün değildir. O bakımdan onların işledikleri cürümleri işlemekten sakının ki onların başına gelen musibet gelip sizi de bulmasın.
15. Daha sonra Yüce Allah, ilk yaratmayı ikinci yaratmaya (dirilişe) delil kılmıştır. Sonraki yaratma, âhiretteki yaratmadır. Yüce Allah, bunca varlıkları yoktan var ettiğine göre ölümlerinden sonra çürümüş kemik ve toz toprak oluşlarından sonra onları tekrar yaratacaktır. Yüce Allah, şöyle buyurmaktadır:“Biz, ilk yaratışta aciz mi kaldık?” Kudredimiz zaafa mı uğradı? Hayır, böyle bir şey olmadı. Bizler, bundan ne âciz düştük ne de yorulduk. Onların da bu konuda bir şüpheleri yoktur. “Doğrusu onlar yeniden yaratılıştan yana kuşku içindedirler.” İşte hakkında şüphe ettikleri, içinden çıkamadıkları husus budur. Oysa şüphe etmeyi gerektirecek ne var ki? Tekrar yaratma, ilk yaratmadan elbette daha kolaydır. Nitekim Yüce Allah, şöyle buyurmaktadır:“Yaratılmışları ilkin yoktan var eden, sonra da tekrar yaratacak olan O’dur ve bu, O’na göre daha kolaydır.”(er-Rûm, 30/27)
Consoling the Holy Prophet ﷺ
كَذَّبَتْ قَبْلَهُمْ قَوْمُ نُوحٍ وَأَصْحَابُ الرَّسِّ وَثَمُودُ (It [ resurrection ] was rejected prior to them by the people of Nuh, and the people of Rass - 50:12). It was mentioned in the preceding verses that the infidels rejected the Prophethood of Sayyidna Muhammad ﷺ and the Hereafter. This obviously perturbed and upset him. In this verse Allah comforts him by narrating the stories of the previous prophets and their communities. Every community in the past persecuted their respective prophets. This was the behavior pattern of all disbelieving nations against their prophets throughout history. Thus the Holy Prophet ﷺ is consoled that he should not be disheartened by this behavior. The story of the people of Nuh (علیہ السلام) is repeated several times in the Qur'an in that the Holy Prophet Nuh (علیہ السلام) preached to his people for 950 years but in response they not only rejected him but also subjected him to various hardships.
Who are people of Rass?
Lexically, the word rass in Arabic has several meanings. Most prominently it refers to a well that has not been built by bricks or stones. People of Rass were the remnants of Thamud who had remained alive after the punishment. Dahhak ؓ and other commentators narrate their story that follows. When the people of Salih (علیہ السلام) were destroyed by Allah's punishment, a remnant [ about 4000] of them escaped it, because they had reposed faith in him and obeyed him. They left their original place and took shelter in Hadramaut (a city in Yemen). Holy Prophet Salih (علیہ السلام) was with them. They went to a well and stayed there. Salih passed away here; therefore this place is called Hadara Maut [ death overcame ] and the people settled there permanently.
Later their descendants took to idol-worship, to whom a prophet was sent to preach and reform, but they killed him. The community was annihilated by Divine punishment. Their well, on which their lives depended, was rendered useless; and their buildings and dwellings were desolated. The Qur'an has described it in the following words, فَهِيَ خَاوِيَةٌ عَلَىٰ عُرُوشِهَا وَبِئْرٍ "So, there they are, fallen down on heir roofs, and Chow many a deserted well ane well-built castle!" (22:45). For discerning eyes the abandoned well and desolate lofty palaces are sufficient to judge and decide on the consequences of one's deeds.
Thamud
These are the people of the Prophet Salih (علیہ السلام) whose story has been repeated several times in the Qur'an.
Prije mekanskih nevjernika, koji, Poslaniče, poriču tvoje poslanstvo, poricali su Nuhovi sunarodnici, i narod koji je živio u blizini bunara er-Ressa, i Semud.
Avant ces dénégateurs qui te traitent de menteur, ô Messager, d’autres peuples ont démenti leurs prophètes.
Ainsi, le peuple de Noé, les gens du Puits (`ar-rassu) et les Thamûd ont traité de menteurs leurs prophètes.
Reminding the Quraysh of the Destruction of earlier Disbelieving Nations
Allah the Exalted warns the disbelievers of Quraysh and reminds them of the punishment and painful torment that He sent in this life on their likes, who disbelieved before them. For instance, Allah the Exalted punished the people of Nuh by drowning them in the encompassing flood that touched all the people of earth. There is also the end that struck the people of Ar-Rass, and we mentioned their story before in Surat Al-Furqan,
وَثَمُودُوَعَادٌ وَفِرْعَوْنُ وَإِخْوَنُ لُوطٍ
(...and Thamud, and `Ad, and Fir`awn, and the brethren of Lut,) the people of Sadum (Sodom) and the surrounding areas, to whom Lut was sent. Allah the Exalted shook the earth beneath them and turned their area into a reeking lake, as stinking as the disbelief, tyranny and defiance of the Truth that they had,
وَأَصْحَـبُ الاٌّيْكَةِ
(And the Dwellers of Al-Aykah), they are the nation of Shu`ayb, peace be upon him,
وَقَوْمُ تُّبَّعٍ
(and the people of Tubba`), King of Yemen; we explained his story in the Tafsir of Surat Ad-Dukhan, and therefore, we do not need to repeat it here. All praise is due to Allah.
كُلٌّ كَذَّبَ الرُّسُلَ
(Everyone of them denied (their) Messengers,) means, all of these nations and their generations belied their respective Messenger, and whoever denies even one Messenger, is as if he has denied all Messengers. Allah the Exalted and Most Honored said,
كَذَّبَتْ قَوْمُ نُوحٍ الْمُرْسَلِينَ
(The people of Nuh denied the Messengers.)(26:105) even though only one Messenger was sent to them, and indeed, if all the Messengers were sent to them, they would have disbelieved in them as well. Allah said,
فَحَقَّ وَعِيدِ
(so My threat took effect.) meaning, the promise of torment and punishment that Allah delivered to them on account of their denial took effect. Therefore, all those who fear suffering the same end should be warned, especially since the latter have denied their Messenger, just as the former denied their Messenger.
Repeating the Creation is Easier than originating It
Allah the Exalted said,
أَفَعَيِينَا بِالْخَلْقِ الاٌّوَّلِ
(Were We then tired with the first creation) meaning, `did starting the creation bring fatigue to Us, so as to cause doubt in them that repeating the creation was not possible'
بَلْ هُمْ فِى لَبْسٍ مِّنْ خَلْقٍ جَدِيدٍ
(Nay, they are in confused doubt about a new creation.) meaning, `starting the creation did not tire Us, and repeating it is even easier.' Allah the Exalted and Most Honored said,
وَهُوَ الَّذِى يَبْدَأُ الْخَلْقَ ثُمَّ يُعِيدُهُ وَهُوَ أَهْوَنُ عَلَيْهِ
(And He it is Who originates the creation, then He will repeat it; and this is easier for Him.)(30:27), and,
وَضَرَبَ لَنَا مَثَلاً وَنَسِىَ خَلْقَهُ قَالَ مَن يُحىِ الْعِظَـمَ وَهِىَ رَمِيمٌ
قُلْ يُحْيِيهَا الَّذِى أَنشَأَهَآ أَوَّلَ مَرَّةٍ وَهُوَ بِكُلّ خَلْقٍ عَلِيمٌ-
(And he puts forth for Us a parable, and forgets his own creation. He says: "Who will give life to these bones after they are rotten and have become dust" Say: "He will give life to them Who created them for the first time! And He is the All-Knower of every creation!")(36:78-79) aWe mentioned earlier a Hadith collected in the Sahih,
«يَقُولُ اللهُ تَعَالَى يُؤْذِينِي ابْنُ آدَمَ يَقُولُ: لَنْ يُعِيدَنِي كَمَا بَدَأَنِي. وَلَيْسَ أَوَّلُ الْخَلْقِ بِأَهْوَنَ عَلَيَّ مِنْ إِعَادَتِه»
(Allah the Exalted said, "Son of `Adam insults Me when he says, `He will not resurrect me as He created me before!' But surely, originating creation is not easier for Me than reproducing it again.")
-Ey Peygamber!- Seni yalanlayan bu kimselerden önce peygamberlerin kavimleri de peygamberlerini yalanlamıştı. Nuh’un kavmi, Kuyu Ashabı ve Semûd kavmi de yalanlamıştı.
O Messenger! Before these people who have rejected you, many nations rejected their Prophets. The people of Noah, the people of The Well and the Thamud all denied their Prophets.
¡Mensajero! Antes de estas personas que te han rechazado, muchas naciones rechazaron a sus Profetas. La gente de Noé, los habitantes de Rass y Zamud, negaron a sus profetas.
Đám dân 'Ad, Fir'awn và đám dân của Lut cũng đã phủ nhận chân lý.
E smentirono A'ad, il Faraone e il popolo di Lūţ.
` Ad
The nation of ` Ad was proverbial in their size, physical strength and power as well as the strength that came to them in the wake of their children. Holy Prophet Hud (علیہ السلام) was sent to them. Eventually, they were annihilated by the Divine punishment of a wind storm.
Fir'aun
This is the title of the Egyptian king (The Pharaoh) notorious for his tyranny.
Brothers of Lut
It means the community of the Prophet Lut (علیہ السلام) whose story is narrated several times in the Qur'an.
Âd ve Firavun ile Lût kavmi de yalanladılar.
Les ‘Âd, Pharaon et le peuple de Loth ont également traité leurs prophètes de menteurs.
Kaum 'Ād, Firaun, dan kaum Nabi Lut juga telah mendustakan para rasul.
I Ad, i faraonov narod, i Lutovi sunarodnici, također su poricali.
The Aad and people of Pharaoh, together with the people of Lot, all denied their Prophets.
Los habitantes de ‘Ad y la gente de Faraón, junto con la gente de Lot, negaron a sus Profetas.
Nagpasinungaling ang [mga kalipi ng] `Ād, si Paraon, at ang mga kababayan ni Lot.
Il en est de même pour le peuple de Chu’ayb, qui sont les gens d'Al-`Aykah, ainsi que le peuple de Tubba’ le roi du Yémen, et alors le châtiment d’Allah les concernant se confirma.
E il popolo di Shuaib, il popolo di Al-AIkah e il popolo che seguiva il re dello Yemen. Tutti questi popoli negarono i Messaggeri di Allāh che aveva mandato, così fu applicata la punizione di Allāh che aveva promesso loro.
Şuayb -aleyhisselam-'ın kavmi Eyke halkı ve Yemen Kralı Tubba'nın halkı da yalanlamıştı. Bu kavimlerin hepsi kendilerine gönderilen Allah'ın peygamberlerini yalanlamışlardı da, Allah'ın kendilerini tehdit etmiş olduğu o azap onlar hakkında gerçek olmuştu.
Đám dân của Shu'aib, đám dân của khu rừng Aykah và đám dân Tubba' theo vua Yemen, tất cả đều đã bác bỏ sứ mạng của các vị Thiên Sứ của Allah được cử phái đến với họ. Vì vậy, Allah giáng lên họ sự trừng phạt mà Ngài đã hứa hẹn trước với họ.
Bahkan juga Kaum Nabi Syuaib, yaitu penduduk Aikah, dan kaum Tubba', Raja Yaman. Semua kaum tersebut telah mendustakan para rasul Allah yang Dia utus kepada mereka, sehingga terjadilah pada mereka azab yang telah dijanjikan oleh Allah.
Dwellers of Aikah
Aikah means a dense bush; wood; forest; jungle, These people resided in such a place. Holy Prophet Shu'aib (علیہ السلام) was sent to this nation. They disobeyed him and were destroyed by Divine punishment.
People of Tubba'
Tubba' was the title of the king of Yemen. The necessary explanation has been given in volume seven in Surah Ad-Dukhan under [ 44:37].
The people of Shu‘ayb: the people of the Thicket, also denied their Prophet. The punishment that Allah promised them was then proven.
Nagpasinungaling ang mga kalipi ni Shu`ayb, ang mga naninirahan sa kasukalan, at ang mga kalipi ni Tubba` na hari ng Yemen. Lahat ng mga liping ito ay nagpasinungaling sa mga sugo ni Allāh na isinugo Niya kaya napagtibay sa kanila ang ipinangako sa kanila ni Allāh na pagdurusa.
Los habitantes de Shu’ayb: el pueblo de Tubba’, también negaron a su Profeta. El castigo que Al-lah les prometió se cumplió.
Poslanike koje je Allah slao poricali su i stanovnici Ejke, Šuajbov narod, i narod Tubba koji bijaše kralj Jemena. Svi su oni u laž Allahove poslanike ugonili i sve njih stigla je Allahova kazna koju im je obećao.
Apakah Kami lemah dalam menciptakan kalian yang pertama sehingga Kami juga lemah dalam membangkitkan kalian? Justru mereka berada dalam keraguan dalam penciptaan yang baru setelah penciptaan mereka yang pertama.
Chẳng phải TA (Allah) đã không bất lực trong việc tạo hóa các ngươi trong lần đầu, thế thì làm sao TA lại bất lực trong việc phục sinh các ngươi trở lại?! Không đâu, chúng chỉ bối rối trước việc tạo hóa mới sau khi chúng đã được tạo hóa lần đầu.
Sizi ilk olarak yaratmamızda acizlik mi gösterdik ki sizi yeniden diriltmekten aciz olalım? Hayır! Onlar, ilk yaratılışlarından sonra yeni bir yaratılış (diriliş) hakkında şüphe etmektedirler.
In the course of history, as presented by the Quran, it has happened again and again that as a result of the prophets’ addressees rejecting them, the communities were destroyed. A few of these devastated nations are mentioned here by way of example. The destruction of these peoples is, in fact, a sample of the conditions in the Hereafter. A part of the punishment the rejecters of Truth are destined to receive in the Hereafter is shown here in this world of today. The first creation of this world proves the possibility of the second creation. If a man is serious, he does not require any further proof, to make him believe in the Hereafter.
Kaya nawalang-kakayahan ba Kami sa paglikha sa inyo sa unang pagkakataon hanggang sa mawalang-kakayahan Kami sa pagbuhay sa inyo? Bagkus sila ay nasa pagkataranta sa paglikhang bago matapos ng unang pagkalikha sa kanila.
Ci è stato forse impossibile crearvi la prima volta, così da non essere in grado di resuscitarvi?! Ma essi dubitano della nuova creazione dopo la loro prima creazione.
¿Acaso fui incapaz de crearlos en primera instancia, que ahora soy incapaz de resucitarlos? Más bien, están confundidos acerca de una nueva creación después de su creación anterior.
Avons-Nous été impuissant à vous créer la première fois pour que Nous soyons impuissant à vous ressusciter? Ils sont plutôt désemparés au sujet qu’une nouvelle création soit possible après la première.
Am I then incapable of having created you in the first instance, that I am incapable of resurrecting you? Rather, they are in confusion about a new creation after their previous creation.
Allah vas je prvi put stvorio, pa kako da bude nemoćan proživjeti vas nakon smrti? Nevjernici su smeteni, te sumnjaju u život na budućem svijetu.
Nous avons créé l’être humain et connaissons les pensées que lui inspire son âme, car Nous sommes plus proche de lui que ne l’est sa veine jugulaire qui passe par son cou et va jusqu’au cœur.
Linkage
The preceding verses purported to quell the doubt of those who denied the possibility of Resurrection and who thought that raising the dead was inconceivable. As a result, the unbelievers drew a false analogy between their finite knowledge and power and the infinite knowledge and power of Allah. Therefore, the perplexity arose in their mind: 'after we die, disintegrate, with our organs torn apart, our bodies reduced to particles of dust and scattered or spread all over the world, how is it possible to gather them together and recompose them back into our original shape and bodies?
The preceding verses responded that the Divine knowledge is all-encompassing and He knows every single particle of the universe, and therefore it is not difficult for Him to recollect these particles. The same subject has been further elaborated in the present verses by declaring that Allah not only has the complete knowledge of man's scattered particles, but He also has the full knowledge of all thoughts that cross the mind of man. The verse explains the reason for that: Allah is nearer to him than his jugular vein, on which is dependent his very life. Therefore, He knows man's conditions and circumstances more than man himself.
Allah is Nearer to Man than his Jugular Vein: An Analysis
The concluding part of verse [ 16] says: نَحْنُ أَقْرَبُ إِلَيْهِ مِنْ حَبْلِ الْوَرِيدِ (We are closer to him than [ his ] jugular vein). The 'closeness' in the verse, by consensus of scholars, refers to "nearness in terms of all-encompassing knowledge" not in terms of physical closeness. In this manner, the verse means that Allah's power and knowledge has so encompassed man from within and without that His power and knowledge is nearer to him than his own jugular vein.
The term warid [ pl. awridah ] in the Arabic language are animal veins which supply blood to the entire body. Medically, there are two types of veins: [ 1] the veins that emerge from the liver and supply pure blood to the entire human body. Medically, only these veins are referred to as warid [ awridah ]; and [ 2] the veins that emerge from animal heart and supply the subtle vapor of blood to the entire human body which in medical terminology is referred to as ruh [ soul ]. These veins are called in Arabic shiryan [ which actually refers to an artery ]. The first type of veins is thick-walled and the second type is thin-walled.
The word warid in the above verse does not necessarily apply to the vein that comes from the liver in the medical sense. In fact it could well apply, in the literal sense, to the vein that comes from the heart because in that too a type of blood circulates. As the purport of this verse is to show that Allah possesses full knowledge of all thoughts that cross the mind of man, the literal sense of the term seems more appropriate. Nevertheless, whether the word warid is taken medically in the sense of a vein coming from the liver or in the sense of an artery coming from the heart is immaterial. In both cases the living creatures' life depends on it.
If the veins or arteries are cut, they lose their soul and die. In short, Allah encompasses complete and full knowledge about everything of man, because He is closer to him than his neck-vein.
According to the Honourable Sufis, here the term qurb (closeness) goes beyond the concept of nearness in terms of knowledge. It is a special type of ittisal [ contact or bond or relationship between Allah and His creation, including man who is placed at the centre of the wonderful universe ], the reality and nature of which is not known to anyone, but it does necessarily exist bila kaif "without how" or indescribably. Various Qur'anic verses and authentic Prophetic Traditions bear ample testimony to this fact. For example, the Qur'an commands: وَاسْجُدْ وَاقْتَرِب ۩ ﴿19﴾ (and bow down in sajdah, and come closer....A1-Alaq: 18) This is just like what the Holy Prophet ﷺ is reported to have said: "The closest that a servant can be to his Lord is when he is in prostration. Therefore, make abundant supplications (i.e. while prostrating)." Another Tradition reports that the Holy Prophet ﷺ said: "When My servant performs supererogatory prayers, he attains proximity to Me." On the occasion of migration to Madinah, the Holy Prophet ﷺ said to Sayyidna Abu Bakr ؓ إِنَّ اللَّـهَ مَعَنَا "Allah is with us. (9:40) " Holy Prophet Musa (علیہ السلام) said to the children of Israel: "إِنَّ مَعِيَ رَبِّي "My Lord is with me." (26:62)
This qurb [ nearness or proximity to Allah ], which man attains through nearness of obligatory and supererogatory works and through his efforts, is reserved exclusively for a believer. Such believers are called awliya'ullah [ the friends of Allah: they are those whom Allah has chosen as His friends ]. This special bond with Allah is different from the general relationship between Allah and man, whether believer or non-believer. In brief, the above verses and narrations bear testimony to the fact that man has a special type of proximity to his Creator and Master though its reality and nature cannot be perceived. Maulana Rumi (رح) has versified this concept thus:
اتصالے بےمثال و بےقیاس ہست ربّ النَّاس را با جانِ ناس
The Lord of the people has a special contact with the people which is beyond one's perception and has no other example.
This nearness and proximity cannot be perceived by the ordinary sensation of physical sight, but it is attained through farasah of 'iman [ perspicacity through faith ]. Tafsir Mazhari interprets qurb and ittisal in this verse in the same sense. We have learnt earlier the interpretation of the majority of the commentators that it is not physical proximity, but rather the all-encompassing, full and complete knowledge of Allah. Apart from these two interpretations, Ibn-Kathir interprets it in a third way. He says that the pronoun "We" does not refer to the "Being" of Allah, but to His angels who are all the time with man. They know man's soul so closely that man himself is not so well aware of it. Allah knows best!
Kami telah menciptakan manusia dan Kami mengetahui apa yang dibisikkan oleh jiwanya berupa angan-angan dan pemikiran-pemikiran. Kami lebih dekat kepadanya daripada urat yang berada di lehernya yang tersambung dengan jantungnya.
He creado al hombre y sé lo que su alma le susurra, estoy más cerca de él que su vena yugular.
En verdad, creé al ser humano y conozco los pensamientos y deseos que pasan por su mente. Estoy más cerca de él que la vena yugular que se encuentra en su cuello y conectada a su corazón.
Talaga ngang lumikha Kami sa tao, habang nakaaalam Kami sa anumang sinasalita sa kanya ng sarili niya na mga hiwatig at mga ideya at Kami ay higit na malapit sa kanya kaysa sa ugat na natatagpuan sa leeg, na umaabot sa puso.
"Dan sungguh Kami telah menciptakan manusia dan menge-tahui apa yang dibisikkan oleh hatinya, dan Kami lebih dekat ke-padanya daripada urat lehernya, (yaitu) ketika dua orang malaikat mencatat amal perbuatannya, seorang duduk di sebelah kanan dan yang lain duduk di sebelah kiri. Tiada suatu ucapan pun yang diucapkan melainkan ada di dekatnya malaikat pengawas yang selalu hadir." (Qaf: 16-18).
(16) Allah سبحانه وتعالى memberitahukan bahwa Dia-lah semata yang menciptakan jenis manusia, baik lelaki maupun perempuan, Dia yang mengetahui hal-ihwal manusia serta rahasia mereka dan bisikan jiwa mereka, dan sesungguhnya Dia ﴾ أَقۡرَبُ إِلَيۡهِ مِنۡ حَبۡلِ ٱلۡوَرِيدِ ﴿ "lebih dekat kepadanya daripada urat lehernya," yang merupakan sesuatu yang terdekat pada manusia yaitu urat saraf yang tersimpan di balik urat lehernya. Hal ini menyeru manusia untuk selalu mura-qabah terhadap Pencipta yang mengetahui hati dan batinnya, yang lebih dekat kepadanya dalam berbagai keadaannya sehingga manu-sia akan merasa malu ketika Allah سبحانه وتعالى melihatnya melakukan yang dilarang atau tidak melaksanakan yang diperintahkan.
(17) Begitu juga manusia harus menempatkan para malaikat mulia yang menulis semua amalnya di dalam pikirannya, para ma-laikat dimuliakan dan dihormati dan selalu waspada untuk tidak berbuat atau berkata sesuatu yang dicatat yang tidak diridhai oleh Rabb semesta alam. Karena itulah Allah سبحانه وتعالى berfirman, ﴾ إِذۡ يَتَلَقَّى ٱلۡمُتَلَقِّيَانِ ﴿ "Ketika dua orang malaikat mencatat amal perbuatannya," yakni men-catat semua amal manusia, satu berada ﴾ عَنِ ٱلۡيَمِينِ ﴿ "di sebelah kanan," yang mencatat segala amal baik, dan lainnya ﴾ وَعَنِ ٱلشِّمَالِ ﴿ "di sebelah kiri," yang mencatat seluruh amal buruk, masing-masing dari kedua malaikat itu terikat untuk tugas tersebut, disiapkan untuk tugasnya yang dipersiapkan untuknya dan tetap senantiasa melakukan tugas itu.
(18) ﴾ مَّا يَلۡفِظُ مِن قَوۡلٍ ﴿ "Tiada suatu ucapan pun yang diucapkan," baik ataupun buruk ﴾ إِلَّا لَدَيۡهِ رَقِيبٌ عَتِيدٞ ﴿ "melainkan ada di dekatnya ma-laikat pengawas yang selalu hadir," yakni selalu mengawasinya dan menyaksikan hal ihwalnya, seperti yang disebutkan dalam Firman Allah سبحانه وتعالى,
﴾ وَإِنَّ عَلَيۡكُمۡ لَحَٰفِظِينَ 10 كِرَامٗا كَٰتِبِينَ 11 يَعۡلَمُونَ مَا تَفۡعَلُونَ 12 ﴿
"Padahal sesungguhnya bagi kamu ada (malaikat-malaikat) yang mengawasi (pekerjaanmu), yang mulia (di sisi Allah) dan yang mencatat (pekerjaan-pekerjaanmu itu), mereka mengetahui apa yang kamu kerja-kan." (Al-Infithar: 10-12).
16- Andolsun biz insanı yarattık ve nefsinin ona ne vesveseler verdiğini biliriz. Biz ona şah damarından daha yakınız.
17- Zira sağında ve solunda oturmuş iki kaydedici (melek, yaptıklarını) kaydeder.
18- Ağzından tek bir söz çıkmaz ki yanında (yazmaya) hazır bir gözcü (melek) olmasın.
16. Yüce Allah, erkekleriyle kadınlarıyla insan türünü yaratanın yalnız kendisi olduğunu, onun bütün hallerini, içinden geçenleri ve nefsinin kendisine verdiği vesveseleri çok iyi bildiğini haber vermektedir.
O, insana “şah damarından daha yakın”dır. Şah damarı ise insana en yakın olan şeydir. Bu damar, boğaza çok yakın olan bir damardır. Bu ifadeler, insanın yaratıcısının gözetimi altında olduğunu, O’nun; kalbinden ve iç dünyasından haberdar olduğunu, bütün hallerinde kendisine çok yakın olduğunu bilmesini ve düşünmesini gerektirir. Öyleyse O’nun, kendisini yasakladığı bir yerde ve işte görmesinden yahut emrettiği bir yerde ve işte bulunmamasından sakınması ve utanması gerekir.
17. Aynı şekilde şerefli yazıcı melekleri de hatırında tutmalı, onlara saygı duymalı, âlemlerin Rabbini razı etmeyecek bir iş yapmaktan yahut bu türden bir söz söyleyip bunun yazıya geçirilmesinden sakınması gerekir. Bundan dolayı Yüce Allah, şöyle buyurmaktadır:
Kulun bütün amellerini yazmak üzere biri “sağında” bu iyiliklerini yazandır, bir diğeri de “solunda” bu da kötülüklerini yazandır “oturmuş”tur. Bunların her birisi, bu halde görevini yerine getirmeye hazır bekleyen ve bundan asla gaflete düşmeyen “iki kaydedici”dirler.
18. Hayır veya şer türünden insanın “ağzından tek bir söz çıkmaz ki mutlaka yanında” onu gözetleyen, durumunu gören “hazır bir gözcü (melek) olmasın.” Nitekim Yüce Allah bir başka yerde şöyle buyurmaktadır: “Şüphe yok ki üzerinizde bekçiler, çok şerefli yazıcılar vardır. Onlar ne yaparsanız bilirler.”(el-İnfitâr, 82/10-12)
Allah je stvorio čovjeka i On dobro zna šta mu sve njegova duša šapće i na šta ga navodi, jer je bliže čovjeku od vratne žile kucavice.
And I have already created man and know what his soul whispers to him, and I am closer to him than [his] jugular vein. Verily, I created the human and I know the thoughts and desires that pass his mind. I am closer to him than the vein that is present in his neck and connected to his heart.
Ant olsun, insanı biz yarattık ve biz, nefsinin kendisine fısıldadığı düşünceleri biliriz. Biz ona kalbe bağlı olan ve boynunda bulunan damardan/şah damarından daha yakınız.
Quả thật, TA (Allah) đã tạo hóa con người và TA biết rõ bản thân y nói gì và nghĩ gì. Quả thật TA ở gần với y hơn cả tĩnh mạch nơi cổ của y được kết nối với trái tim của y.
Creammo l'uomo e conosciamo i suoi desideri e i suoi pensieri, e siamo più vicini a lui della sua vena coronaria collegata al suo cuore.
Allah encompasses and watches all of Man's Activity
Allah the Exalted affirms His absolute dominance over mankind, being their Creator and the Knower of everything about them. Allah the Exalted has complete knowledge of all thoughts that cross the mind of man, be they good or evil. In the Sahih, the Messenger of Allah ﷺ said,
«إِنَّ اللهَ تَعَالَى تَجَاوَزَ لِأُمَّتِي مَا حَدَّثَتْ بِهِ أَنْفُسَهَا مَا لَمْ تَقُلْ أَوْ تَعْمَل»
(Verily, Allah the Exalted has forgiven my Ummah (Muslims) for what they talk (think) to themselves about, as long as they do not utter or implement it.) The statement of Allah the Exalted,
وَنَحْنُ أَقْرَبُ إِلَيْهِ مِنْ حَبْلِ الْوَرِيدِ
(And We are nearer to him than his jugular vein.) means, His angels are nearer to man than his jugular vein. Those who explained `We' in the Ayah to mean `Our knowledge,' have done so to avoid falling into the idea of incarnation or indwelling; but these two creeds are false according to the consensus of Muslims. Allah is praised and glorified, He is far hallowed beyond what they ascribe to Him. The words of this Ayah do not need this explanation (that `We' refers to `Allah's knowledge'), for Allah did not say, `and I am closer to him than his jugular vein.' Rather, He said,
وَنَحْنُ أَقْرَبُ إِلَيْهِ مِنْ حَبْلِ الْوَرِيدِ
(And We are nearer to him than his jugular vein. ) just as He said in the case of dying persons,
وَنَحْنُ أَقْرَبُ إِلَيْهِ مِنكُمْ وَلَـكِن لاَّ تُبْصِرُونَ
(But We are nearer to him than you, but you see not.) (56:85), in reference to His angels (who take the souls). Allah the Exalted the Blessed said,
إِنَّا نَحْنُ نَزَّلْنَا الذِّكْرَ وَإِنَّا لَهُ لَحَـفِظُونَ
(Verily, We, it is We Who have sent down the Dhikr and surely, We will guard it.) (15:9) Therefore, the angels brought down the revelation, the Qur'an, by the leave of Allah, the Exalted, the Most Honored. Thus, the angels are closer to man than his own jugular vein, by the power and leave of Allah. Consequently, the angel touches mankind, just as the devil touches them, for the devil is as close to them as the blood that runs in their veins; just as Allah's Prophet , who is truthful and was told the truth, told us. Allah's statement here,
إِذْ يَتَلَقَّى الْمُتَلَقِّيَانِ
((Remember) that the two receivers receive,) in reference to the two angels who receive and record the deeds of mankind.
عَنِ الْيَمِينِ وَعَنِ الشِّمَالِ قَعِيدٌ
(one sitting on the right and one on the left.) means ready to note,
مَّا يَلْفِظُ
(whatever he utters), in reference to the human,
مِن قَوْلٍ
(of a word), means any word that he or she speaks,
إِلاَّ لَدَيْهِ رَقِيبٌ عَتِيدٌ
(but there is a watcher by him ready.) means, but there is a scribe whose job is to record it, leaving no word or movement unrecorded. Allah the Exalted said,
وَإِنَّ عَلَيْكُمْ لَحَـفِظِينَ - كِرَاماً كَـتِبِينَ - يَعْلَمُونَ مَا تَفْعَلُونَ
(But verily, over you (are appointed angels) to watch you, Kiraman (honorable) Katibin writing down (your deeds), they know all that you do.) (82:10-12) Therefore, the scribe records every word that is spoken, according to the explanation of Al-Hasan and Qatadah. This is also the apparent meaning of this Ayah. Imam Ahmad recorded that Bilal bin Al-Harith Al-Muzani said, "The Messenger of Allah ﷺ said,
«إِنَّ الرَّجُلَ لَيَتَكَلَّمُ بِالْكَلِمَةِ مِنْ رِضْوَانِ اللهِ تَعَالَى مَا يَظُنُّ أَنْ تَبْلُغَ مَا بَلَغَتْ يَكْتُبُ اللهُ عَزَّ وَجَلَّ لَهُ بِهَا رِضْوَانَهُ إِلَى يَوْمِ يَلْقَاهُ، وَإِنَّ الرَّجُلَ لَيَتَكَلَّمُ بِالْكَلِمَةِ مِنْ سَخَطِ اللهِ تَعَالَى مَا يَظُنُّ أَنْ تَبْلُغَ مَا بَلَغَتْ، يَكْتُبُ اللهُ تَعَالَى عَلَيْهِ بِهَا سَخَطَهُ إِلَى يَوْمِ يَلْقَاه»
(Verily, a man might utter a word that pleases Allah the Exalted, unaware of how highly it will be regarded, and on its account Allah the Exalted and Most Honored decrees His pleasure of him until the Day he meets Him. A man might indeed utter a word that angers Allah the Exalted, unaware of how dreadful it will be and on its account Allah the Exalted decrees for him His anger until the Day he meets Him.)" `Alqamah used to say, "How many words did I not utter because of the Hadith that Bilal bin Al-Harith narrated." At-Tirmidhi, An-Nasa'i and Ibn Majah collected this Hadith. At-Tirmidhi said, "Hasan Sahih." There is a Hadith similar to this in the Sahih.
Reminding Mankind of the Stupor of Death, the Blast of the Trumpet and the Day of Gathering
Allah the Exalted and Most High said,
وَجَاءَتْ سَكْرَةُ الْمَوْتِ بِالْحَقِّ ذَلِكَ مَا كُنتَ مِنْهُ تَحِيدُ
(And the stupor of death will come in truth: "This is what you have been avoiding!") Allah the Exalted and Most Honored says, `O mankind! This is the stupor of death that has come in truth; now, I have brought forth to you the certainty that you were disputing,'
ذَلِكَ مَا كُنتَ مِنْهُ تَحِيدُ
(This is what you have been avoiding!), means, `this is the end that you were trying to escape; it has come to you! Therefore, you will have neither a shelter nor a refuge nor a sanctuary nor an asylum from it.' In the Sahih, the Prophet said, while wiping sweat from his face when the stupor of death overcame him,
«سُبْحَانَ اللهِ إِنَّ لِلْمَوْتِ لَسَكَرَات»
(Glory be to Allah! Verily, death has its stupor.) The Ayah,
ذَلِكَ مَا كُنتَ مِنْهُ تَحِيدُ
(This is what you have been avoiding!) has two possible meanings. One of them is this: `what you have been trying to avert, escape and flee from has come to you and resided in your home!' The second meaning is, `you had no way of escaping or averting this end. ' At-Tabarani collected a Hadith in Al-Mu`jam Al-Kabir from Samurah who said that the Messenger of Allah ﷺ said,
«مَثَلُ الَّذِي يَفِرُّ مِنَ الْمَوْتِ مَثَلُ الثَّعْلَبِ تَطْلُبُهُ الْأَرْضُ بِدَيْن، فَجَاءَ يَسْعَى حَتْى إِذَا أُعْيِيَ وَأُسْهِرَ دَخَلَ جُحْرَهُ وَقَالَتْ لَهُ الْأَرْضُ: يَا ثَعْلَبُ، دَيْنِي. فَخَرَجَ وَلَهُ حُصَاصٌ، فَلَمْ يَزَلْ كَذلِكَ حَتَّى تَقَطَّعَتْ عُنُقُهُ وَمَات»
(The parable of whoever tries to avoid death is that of a fox that had a debt to pay to the earth. The fox went away and when he became tired and the time to sleep overtook him, he entered his den. The earth said to him, `O fox! Pay my debt!' The fox went out howling and continued until his neck was cutoff, (i.e.,) he died.) This parable indicates that just as the fox had no way of escaping or avoiding the earth, likewise, man has no way of avoiding death. Allah the Exalted the Blessed said,
وَنُفِخَ فِى الصُّورِ ذَلِكَ يَوْمَ الْوَعِيدِ
(And the Trumpet will be blown -- that will be the Day of the threat.) Earlier we discussed the information about the blowing of the Trumpet, the fear that follows it, the death of everything and then resurrection, all this will occur on the Day of Resurrection. We also mentioned that the Messenger of Allah ﷺ said in a Hadith,
«كَيْفَ أَنْعَمُ وَصَاحِبُ الْقَرْنِ قَدِ الْتَقَمَ الْقَرْنَ، وَحَنَى جَبْهَتَهُ، وَانْتَظَرَ أَنْ يُؤْذَنَ لَه»
(How can I feel comfort while the angel responsible for the Trumpet has placed the Trumpet to his mouth and lowered his forehead awaiting when he will be commanded (by Allah to blow in it)) They said, "O Allah's Messenger, what should we say" He said,
«قُولُوا حَسْبُنَا اللهُ وَنِعْمَ الْوَكِيل»
(Say, "Allah is sufficient for us, and He is the best disposer of affairs.)" [Tuhfat Al-Ahwadhi 7:117]
The Companions repeated this invocation, saying, "Allah is sufficient for us, and He is the best disposer of affairs (for us)." Allah said,
وَجَآءَتْ كُلُّ نَفْسٍ مَّعَهَا سَآئِقٌ وَشَهِيدٌ
(And every person will come forth along with a Sa'iq and a Shahid.) meaning, an angel to drive him to the gathering place and an angel to bear witness against him with regards to his deeds. This is the apparent meaning of this honorable Ayah and it is the meaning that Ibn Jarir preferred. It was narrated from Yahya bin Rafi`, the freed servant of Thaqif, that he heard `Uthman bin `Affan, may Allah be pleased with him, giving a speech in which he recited this Ayah,
وَجَآءَتْ كُلُّ نَفْسٍ مَّعَهَا سَآئِقٌ وَشَهِيدٌ
(And every person will come forth along with a Sa'iq and a Shahid.) and then said, "A Sa'iq to drive every person to Allah the Exalted, and a Shahid to witness against him what he has done." The statement of Allah the Exalted,
لَّقَدْ كُنتَ فِى غَفْلَةٍ مِّنْ هَـذَا فَكَشَفْنَا عَنكَ غِطَآءَكَ فَبَصَرُكَ الْيَوْمَ حَدِيدٌ
(Indeed you were heedless of this. Now We have removed from you, your covering, and sharp is your sight this Day!) is directed at humanity. Allah said,
لَّقَدْ كُنتَ فِى غَفْلَةٍ مِّنْ هَـذَا
(Indeed you were heedless of this.), of this Day,
فَكَشَفْنَا عَنكَ غِطَآءَكَ فَبَصَرُكَ الْيَوْمَ حَدِيدٌ
(Now We have removed from you, your covering, and sharp is your sight this Day!) `your sight is now clear and strong.' Everyone, including the disbelievers, will have clear sight on the Day of Resurrec- tion. However, having sight will not be helpful to the dis- believers on that Day, for Allah the Exalted said,
أَسْمِعْ بِهِمْ وَأَبْصِرْ يَوْمَ يَأْتُونَنَا
(How clearly will they (disbelievers) see and hear, the Day when they will appear before Us!) (19:38), and,
وَلَوْ تَرَى إِذِ الْمُجْرِمُونَ نَاكِسُواْ رُءُوسِهِمْ عِندَ رَبِّهِمْ رَبَّنَآ أَبْصَرْنَا وَسَمِعْنَا فَارْجِعْنَا نَعْمَلْ صَـلِحاً إِنَّا مُوقِنُونَ
(And if you only could see when the criminals hang their heads before their Lord (saying): "Our Lord! We have now seen and heard, so send us back (to the world), that we will do righteous good deeds. Verily, we now believe with certainty.)(32:12)
وَقَالَ قَرِينُهُ هَـذَا مَا لَدَىَّ عَتِيدٌ - أَلْقِيَا فِى جَهَنَّمَ كُلَّ كَفَّارٍ عَنِيدٍ - مَّنَّـعٍ لِّلْخَيْرِ مُعْتَدٍ مُّرِيبٍ - الَّذِى جَعَلَ مَعَ اللَّهِ إِلَـهاً ءَاخَرَ فَأَلْقِيَـهُ فِى الْعَذَابِ الشَّدِيدِ - قَالَ قرِينُهُ رَبَّنَا مَآ أَطْغَيْتُهُ وَلَـكِن كَانَ فِى ضَلَـلٍ بَعِيدٍ - قَالَ لاَ تَخْتَصِمُواْ لَدَىَّ وَقَدْ قَدَّمْتُ إِلَيْكُم بِالْوَعِيدِ
Dvojica meleka, jedan s desne, a drugi s lijeve čovjekove strane, bilježe ono što on čini.
Biri sağında ve diğeri solunda olmak üzere oturan iki melek insanın amellerini yazmaktadırlar.
Cuando los dos receptores los reciben, sentados a la derecha y a la izquierda. Cuando los dos ángeles que los reciben obtienen sus acciones: uno sentado a su derecha y el otro sentado a su izquierda.
The Two Recording Angels with every Man
إِذْ يَتَلَقَّى الْمُتَلَقِّيَانِ (when the two receiving angels receive (every human act to record it - 50:17) In the phrase idh yatalaqq al-mutalaqqiyani, (when the two receiving angels receive) the verb yatalaqqa is aorist from the infinitive talaqqi which denotes to take, to accept, to receive, to learn as in the verse فَتَلَقَّىٰ آدَمُ مِن رَّبِّهِ كَلِمَاتٍ " Thereafter 'Adam received a few words from his Lord (2:37) ". The word mutalaqqiyani in the verse is the dual of al-mutalaqqi and refers to the two angels that accompany every human being all the time to receive and record the deeds of mankind. The phrase عَنِ الْيَمِينِ وَعَنِ الشِّمَالِ قَعِيدٌ (seated [ one ] on the right and [ one ] on the left. 50:17) means that the angel sitting on the right records one's good actions, and that on the left, his bad actions. The word qa` id is used in the sense of qa` id, like jalis in the sense of jalis - both meaning "sitting". The word qa` id is used for singular as well as plural. However, there is a difference in the usage of qa` id and jalis as opposed to qa` id and jalis in that the former means a person who is actually sitting. But qa` id and jalis are used in the general sense of the words, that is, he who accompanies someone whether sitting, standing or moving around. The word qa` id is used in the verse to describe the two angels, because they accompany human beings all the time and in every state - whether sitting or standing, whether moving or sleeping. The angels move out only when the humans undress their private parts for purposes of responding to the call of nature or having sexual intercourse. However, Allah has equipped them with a special innate sensing device, so that they realize the sins, or become aware of the sins that are being committed in their absence. Ibn Kathir states that, according to the narration of Ahnaf Ibn Qais, the angel sitting on the right records the good deeds, and he is also the supervisor over the angel on the left. If a person commits a sin, the angel on the right says to the one on the left, "Do not write it yet; give him a chance; maybe he will repent; if he does, then let it go; otherwise record it in your record of deeds". (Ibn-Abi Haim transmitted it)
Explanation of Hasan Basri (رح)
Hasan Bari (رح) recited the above verse containing the phrase عَنِ الْيَمِينِ وَعَنِ الشِّمَالِ قَعِيدٌ (seated one on the right, and one on the left) and said:
"0 son of 'Adam! Your record of deeds has been spread, and two honorable angels have been appointed. One on your right side and the other on your left. The one on your right side records your good deeds, and the one on your left records your evil deeds and sins. Focus on this reality, and do what you desire, increase it or decrease it. When you die, your record of deeds will be folded, and put around your neck. It will go with you in the grave, and remain there. When you will rise from your grave on the Day of Judgment, Allah will say:
وَكُلَّ إِنسَانٍ أَلْزَمْنَاهُ طَائِرَهُ فِي عُنُقِهِ ۖ وَنُخْرِجُ لَهُ يَوْمَ الْقِيَامَةِ كِتَابًا يَلْقَاهُ مَنشُورًا ﴿13﴾ اقْرَأْ كِتَابَكَ كَفَىٰ بِنَفْسِكَ الْيَوْمَ عَلَيْكَ حَسِيبًا ﴿14﴾
"And every human's (deeds determining his) fate We have tied up to his neck, and We shall bring forth for him, on the day of Resurrection, a book he will receive wide open. [ 13] "Read your book. This day you yourself are enough to take your own account." [ 14] (Surah Bani Isra'il - 13, 14).
Then Hasan Basri رحمۃ اللہ علیہ said:
"By God! The Supreme Being has done a great justice in that He has appointed you to take account of your own actions". (Ibn Kathir)
Obviously the book or the ledger of deeds would not be made up of mundane paper, so that there should be any difficulty in understanding how it will go with him in the grave and remain there with him until the Day of Resurrection. It is a transcendental reality, the actual nature of which is known only to Allah. Therefore, it should not be surprising if the book is put as a garland round the neck and remains there until the Day of Resurrection.
When the two receivers receive, seated on the right and on the left. When the two receiving angels receive his deeds: one sitting on his right, and the other seated on his left.
Ada dua malaikat yang mencatat amal perbuatannya, salah satunya duduk di sebelah kanannya dan yang kedua duduk di sebelah kirinya.
Due angeli registrano le azioni di ognuno, uno presente alla sua destra e l'altro alla sua sinistra.
[Banggitin] kapag tumatanggap ang dalawang anghel na tagatanggap ng gawa ng tao, na ang isa sa dalawa ay nakaupo sa gawing kanan niya at ang ikalawa ay nakaupo sa gawing kaliwa niya.
Khi hai vị Thiên Thần phụ trách việc ghi chép các việc làm của y, một vị ngồi bên phải và một vị ngồi bên trái chuẩn bị sẵn sàng ghi chép.
Les deux anges qui consignent ses œuvres sont l’un assis à sa droite et l’autre assis à sa gauche.
Il ne prononce pas une parole sans qu’un ange n’observe et n’atteste de ce qu’il dit.
Man does not utter any word except that with him is an observer prepared [to record]. He does not utter any statement except that there is an angel anticipating whatever he says, present.
Tidak ada satu ucapan pun yang diucapkan kecuali di sisinya ada malaikat yang mengawasi apa yang diucapkannya dan selalu hadir.
Bất cứ lời nói nào mà y thốt ra đều được vị Thiên Thần theo dõi ghi nhận, (không sót một điều gì)
Sve što čovjek izgovori, čak svaku riječ, zapiše melek.
Every Utterance of Man is recorded
مَّا يَلْفِظُ مِن قَوْلٍ إِلَّا لَدَيْهِ رَقِيبٌ عَتِيدٌ (Not a single word is uttered by one, but there is a watcher near him, ready [ to record ]...50:18) In other words, there is always a supervising angel [ the scribe ] whose responsibility is to record any word that the human utters or speaks. Sayyidna Hasan Basri and Qatadah رحمۃ اللہ علیہما said that this angel records every single word - whether or not it is sinful or reward-able. Ibn ` Abbas ؓ said that only those utterances are recorded that are sinful or rewardable. Ibn Kathir, having quoted both these views, preferred the first view on the basis of the general words of the verse that every utterance is recorded. According to another narration of Sayyidna Abu Talhah ؓ from Ibn ` Abbas ؓ both the views can be accommodated. This narration states that in the first instance every utterance is recorded, whether or not it is sinful or rewardable. Once a week on Thursdays, the angels review the recorded utterances and retain only those that are sinful or rewardable, good or bad; the rest are discounted. Thus the Qur'an says: يَمْحُو اللَّـهُ مَا يَشَاءُ وَيُثْبِتُ "Allah wipes off what He wills and affirms (what He wills). And with Him is the Mother Book." (Ar-Ra` d 39)
Imam Ahmad (رح) has reported from Sayyidna Bilal Ibn Harith Al-Muzani ؓ that the Messenger of Allah ﷺ has said:
"Verily, a man sometime utters a good word that pleases Allah, unaware of how highly it wi11 be rewarded, and on its account Allah decrees His pleasure of him until the Day he meets Him. Similarly, a man might utter a word that angers Allah, unaware of how dreadful its punishment will be, and on its account Allah decrees for him His anger until the Day he meets Him."
Sayyidna ` Alqamah ؓ ، after narrating this from Bilal Ibn Harith ؓ ، used to say: "How many words did I not utter because of this hadith." (Ibn Kathir)
Wala siyang sinasabi na anumang pagkakasabi malibang sa tabi niya ay may isang anghel na mapagmasid sa anumang sinasabi niya, na nakadalo.
İnsan bir söz söylediğinde yanında bulunup onu gözetleyen melek onun söylediklerini yazmaya hazırdır.
Non vi è parola che venga pronunciata senza che un angelo custode sia presente.
El ser humano no pronuncia ninguna palabra, sin que con él haya un observador preparado [para registrar lo que diga].
Él no hace ninguna declaración, sin que esté presente un ángel que registra todo lo que él dice.
The study of this world shows that there is an unerring system of ‘recording’ in operation here. Man’s thoughts are impressed on the membrane of his brain. Every utterance a man makes is permanently preserved in the shape of sound waves in the air. Man’s actions are preserved in the external world by means of heat waves in such a way that they can be repeated at any time. All these are known facts of today, and these known facts are what make the Quran’s claim credible that man’s intentions, his utterances and his actions, are all in the knowledge of his Creator. All affairs of all human beings are entered in the registers of the angels.
Maghahatid ang katindihan ng kamatayan ng katotohanang walang matatakasan; iyon, O taong nalilingat, ang dati mong ipinahuhuli at tinatakasan.
İnsanın kendisinden kaçacağı yeri olmayan ölümün şiddetli hali gerçekten gelir de insana; "-Ey gafil insan!- İşte bu; senin erteleyip durduğun ve kendisinden kaçtığın şeydir." denir.
Telah datang dahsyatnya sakratulmaut dengan sebenar-benarnya yang tidak ada tempat lari darinya. Itulah -wahai manusia yang lalai- hal yang kamu selalu berusaha berpaling dan lari darinya.
Daze of Death
وَجَاءَتْ سَكْرَةُ الْمَوْتِ بِالْحَقِّ ۖ ذَٰلِكَ مَا كُنتَ مِنْهُ تَحِيدُ (And the daze of death has [ to ] come with truth. That is what you tried to escape...50:19) The phrase sakrat-ul-maut denotes the agony and the stupor or daze of death that a dying person experiences. Abu Bakr Ibn-ul-Anbari (رح) with his own transmitting authorities reports from Masruq that when the signs of death appeared on Sayyidna Abu Bakr Siddiq ؓ ، Siddiqah ` A'ishah ؓ was called. She came and when she saw her father's condition, she spontaneously versified and recited:
اذا حَشرَجَت یَوماً وَ ضاقَ بِھَا الصَّدر،
"When the soul one day will be uneasy and the breast thereby will become narrow".
Sayyidna Abu Bakr Siddiq ؓ heard this and said: "You recited this verse inappropriately; why did you not recite the Qur'anic verse [ 19] وَجَاءَتْ سَكْرَةُ الْمَوْتِ بِالْحَقِّ ۖ ذَٰلِكَ مَا كُنتَ مِنْهُ تَحِيدُ (And the daze of death has [ to ] come with truth. That is what you tried to escape...) ۔ When the Holy Prophet ﷺ faced the same state, he would put his hand in the water and wipe it over his blessed face, reciting لا إلہ إلا اللہ اِنَّ لِلمَوتِ سَکرَات "There is no god but Allah, indeed death has its pangs or stupor."
In the prepositional phrase بِالْحَقِّ "with truth", through the preposition بَا "ba" the action of the verb is passed on to the object, meaning " the pangs of death brought forth things that are true and real which none can escape or avoid" (Mazhari).
ذَٰلِكَ مَا كُنتَ مِنْهُ تَحِيدُ (That is what you tried to escape...50:19) tahidu is derived from haid which denotes to incline; to turn aside or escape from a place; to avoid or shun it; and to acknowledge. Apparently, this verse addresses the entire mankind. Every man is naturally afraid or scared of, or alarmed and terrified by, the thought of death. Life is dear to him and death is a calamity for him. As a result, he makes plans to run away from death. This is from Shari point of view not wrong or a sin. Death, however, is inevitable. The purport of the verse is to show that 'this is the end you were trying to escape or avert or flee from; it has come to you. Therefore, your desire will not be completely fulfilled; you will have neither a shelter nor a refuge nor a sanctuary nor an asylum from it.'
"Dan datanglah sakaratul maut yang sebenar-benarnya. Itu-lah yang kamu selalu lari dari padanya. Dan ditiuplah sangkakala. Itulah hari terlaksananya ancaman. Dan datanglah tiap-tiap diri, bersama dengan dia seorang malaikat penggiring dan seorang ma-laikat saksi. Sungguh kamu berada dalam keadaan lalai dari (hal) ini, maka Kami singkapkan dari padamu tutup (yang menutupi) matamu, maka penglihatanmu pada hari itu sangat tajam." (Qaf: 19-22).
(19) Artinya, orang yang lari serta mendustakan ayat-ayat Allah سبحانه وتعالى ini didatangi oleh ﴾ سَكۡرَةُ ٱلۡمَوۡتِ بِٱلۡحَقِّۖ ﴿ "sakaratul maut yang se-benar-benarnya," yang tidak bisa ditolak dan dihindari.﴾ ذَٰلِكَ مَا كُنتَ مِنۡهُ تَحِيدُ ﴿ "Itulah yang kamu selalu lari dari padanya," yang kau hindari dan lari darinya.
(20) ﴾ وَنُفِخَ فِي ٱلصُّورِۚ ذَٰلِكَ يَوۡمُ ٱلۡوَعِيدِ ﴿ "Dan ditiuplah sangkakala. Itulah hari terlaksananya ancaman," hari di mana orang-orang zhalim akan menuai ancaman Allah سبحانه وتعالى berupa azab, hari di mana orang-orang yang beriman akan menuai janji Allah سبحانه وتعالى berupa pahala.
(21) ﴾ وَجَآءَتۡ كُلُّ نَفۡسٖ مَّعَهَا سَآئِقٞ ﴿ "Dan datanglah tiap-tiap diri, bersama dengan dia seorang malaikat penggiring," yang akan menggiringnya ke tempat pemberhentian pada Hari Kiamat, sehingga setiap diri tidak mungkin untuk tidak mendatangi tempat itu, ﴾ وَشَهِيدٞ ﴿ "dan seorang malaikat saksi," yang akan memberikan kesaksian tentang semua amalnya, baik dan buruknya. Ini menunjukkan perhatian Allah سبحانه وتعالى terhadap para hambaNya dan Allah سبحانه وتعالى menjaga amal-amalnya kemudian dibalas secara adil.
(22) Ini merupakan masalah yang harus diperhatikan oleh para hamba, tapi kebanyakan manusia lalai, karena itulah Allah سبحانه وتعالى berfirman, ﴾ لَّقَدۡ كُنتَ فِي غَفۡلَةٖ مِّنۡ هَٰذَا ﴿ "Sungguh kamu berada dalam keadaan lalai dari (hal) ini." Artinya, dikatakan pada orang yang berpaling dan mendustakan Hari Kiamat. Perkataan ini sebagai celaan dan penghinaan, kalian dulunya mendustakan Hari Kiamat dan tidak mau beramal untuk Hari Kiamat, ﴾ ف َ ـ ﴿ "maka" s e k a r a n g ﴾ كَشَفۡنَا عَنكَ غِطَآءَكَ ﴿ "Kami singkapkan dari padamu tutup (yang menutupi) matamu," yang menutupi hatimu, dulu kalian banyak terlelap dan terus menerus berpaling, ﴾ فَبَصَرُكَ ٱلۡيَوۡمَ حَدِيدٞ ﴿ "maka penglihatanmu pada hari itu sangat tajam," yakni melihat berbagai macam azab yang membuat-nya takut. Penafsiran lain, atau ini adalah pembicaraan Allah سبحانه وتعالى untuk hambaNya yang ketika berada di dunia melalaikan tujuan mengapa dia diciptakan. Tapi pada Hari Kiamat orang itu menjadi waspada dan kantuknya lenyap di saat-saat di mana semua yang telah ditinggalkan tidak mungkin bisa dikejar lagi. Semua ini me-rupakan ancaman Allah سبحانه وتعالى untuk para hambaNya serta penyam-paian berita menakutkan dengan menyebutkan balasan yang di-terima mereka yang mendustakan pada hari yang amat besar itu.
Čovječe, smrtne će ti muke i tegobe uistinu doći, od njih nećeš moći pobjeći niti ćeš igdje utočište naći! Pohodit će te, nemarni čovječe, ista ona smrt od koje si bježao!
Và tình trạng đau đớn của cái chết, cái mà không ai tránh khỏi, thực sự đến. Đó là cái mà ngươi hỡi con người xao lãng đã cố chạy trốn khỏi nó.
Les affres de la mort surviennent avec vérité sans qu’on ne puisse y échapper et ceci, ô être humain distrait, tu ne pourras le retarder ni le fuir.
And the intoxication of death will bring the truth; that is what you were trying to avoid. The pangs of death are a reality and will come; there is no escaping from them. O negligent human! That is what you used to turn away from and delay.
E giungerà il momento della morte: questa è la realtà dalla quale non vi è scampo. Questo è ciò che cercavi di rimandare e da cui cercavi di sfuggire, o stolto.
Los dolores de la muerte son una realidad y acontecerán. No hay escapatoria de ellos. ¡Humano negligente! Eso es lo que solías rechazar y aplazar.
19- Nihayet ölüm sarhoşluğu gerçekten gelir. “İşte bu, kendisinden kaçıp durduğun şeydir!”
20- Sûr’a da üfürülür. İşte bu, tehdit (edilen azabın gerçekleşeceği) gündür.
21- Her nefis beraberinde bir bekçi ve bir şâhit ile birlikte gelecektir.
22- “Andolsun sen bunlardan yana gaflet içindeydin. Şimdi (gaflet) perdeni kaldırdık. Artık bugün gözün pek keskindir.”
19. “Nihayet” Allah’ın âyetlerini yalanlayan gafile “ölüm sarhoşluğu” geri çevrilmesi ve kendisinden kaçıp kurtulunması mümkün olmayan bir şekilde “gerçekten gelir. “İşte bu, kendisinden kaçıp durduğun” geri kalmaya çalıştığın ve arkanı dönüp uzaklaştığın “şeydir.”
20. “Sûr’a da üfürülür. İşte bu, tehdit (edilen azabın gerçekleşeceği)” Yani Yüce Allah’ın zalimleri tehdit ettiği cezayı kendilerine vereceği, mü’minlere de vaat ettiği mükâfatı vereceği “gündür.”
21. “Her nefis beraberinde” kendisini Kıyamet gününde hesabın görüleceği yere götüren ve geri kalma imkânını kendisine vermeyecek olan “bir bekçi ve” hayrı ile şerri ile yaptığı işler hakkında şahitlik edecek “bir şâhit ile birlikte gelecektir.”
Bu, Yüce Allah’ın kullarının yaptıklarına gereken itinayı gösterdiğine, onların amellerini tespit ettiğine ve adaletle onlara kaşrılık vereceğine delildir.
22. Aynı zamanda bu, kulun devamlı hatırında tutması gereken hususlardan birisidir. Fakat insanların çoğu gâfildir. Bundan dolayı Yüce Allah şöyle buyurmaktadır:
"Andolsun sen bunlardan yana gaflet içindeydin.” Bu sözler, Kıyamet gününde haktan yüz çevirip yalanlayan kimselere ağır bir azar ve kınama olmak üzere söylenecektir. Yani sen bunu gerçekten yalanlayan ve bunun için amelde bulunmayan bir kimse idin. “Şimdi” kalbini örten, böylelikle uykunu ağırlaştırıp yüz çevirişini sürdürüp gitmene neden olan “perdeni kaldırdık. Artık bugün gözün pek keskindir.” Kendisini dehşete ve korkuya düşürecek türlü azapları ve ibretli cezaları açıkça görmektedir.
Yahut da bu sözler, Allah tarafından kula söylenecektir. O dünyada iken ne için yaratıldığından yana gaflette idi. Kıyamet gününde ise uyanacak, uykusu dağılacak ama o vakit elden kaçırmış olduğu fırsatları telafi etmek ve yapamadıklarını yapmak imkânını bulamayacaktır.
Bütün bunlarla Allah, kulları uyarmaktadır. O pek büyük günde yalanlayanların karşı karşıya kalacakları durumu hatırlatmakla onları sakındırmaktadır. Yüce Allah devamla şöyle buyurmaktadır:
E l'Angelo incaricato di soffiare nel Corno soffierà per la seconda volta: quello sarà il Giorno della Resurrezione, il Giorno in cui i miscredenti e i disobbedienti verranno afflitti con la punizione.
Sûr'a üflemek ile görevli kılınmış olan melek, o Sûr'a ikinci kez üflediğinde işte o gün kıyamet günüdür. O gün, kâfirler ve âsiler için azap günüdür.
And the Horn will be blown. That is the Day of [carrying out] the threat. The angel appointed to blow the trumpet will blow for the second time. That is the Day of Judgement, the day of the punishment the disbelievers and sinners have been warned of.
I melek će drugi put puhnuti u rog, uslijed čega će biti oživljeni mrtvi iz grobova. To će biti Dan ustanuća, kojim se prijetilo nevjernicima i griješnicima.
Iihip ang anghel na nakatalaga sa pag-ihip sa sungay sa ikalawang pag-ihip, iyon sa Araw ng Pagbangon ay ang Araw ng Pagbabanta ng pagdurusa para sa mga tagatangging sumampalataya at mga suwail.
El ángel designado para tocar la trompeta la hará sonar por segunda vez. Ese será el Día del Juicio, el día del castigo del que los incrédulos y los pecadores han sido advertidos.
Un ange sera chargé d’effectuer le deuxième souffle dans la Trompe. Cela marquera le Jour de la Résurrection, le Jour où se réalisera la promesse de châtiment adressée aux mécréants et aux pécheurs.
Ketika malaikat yang ditugaskan untuk meniup sangkakala telah meniupnya dengan tiupan kedua, itulah hari Kiamat, hari ancaman bagi orang-orang kafir dan para pelaku maksiat dengan siksaan.
Và khi Thiên Thần phụ trách thổi Còi từ chiếc Sừng hụ lên tiếng còi thứ hai. Đó là Ngày Phục Sinh, Ngày mà những kẻ vô đức tin, những kẻ tội lỗi đã được hứa về sự trừng phạt.
Lalu setiap jiwa datang bersama seorang malaikat yang menggiringnya dan seorang malaikat yang menjadi saksi atas perbuatannya.
And every soul will come, with it a driver and a witness. Each soul will come with an angel driving it, and an angel testifying against it for its deeds.
E ogni anima sarà stata accompagnata da un angelo che la condurrà, mentre un altro angelo testimonierà sulle sue azioni.
Vendrá toda alma, con ella un acompañante y un testigo.
Cada alma vendrá con un ángel conduciéndola, y un ángel testificando contra ella por sus acciones.
I svaki će čovjek doći na Kijametski dan, a s njime će biti melek koji će ga voditi na mjesto konačnog polaganja računa; bit će tu i drugi melek koji će svjedočiti o čovjekovim dobrim i hrđavim djelima.
Darating ang bawat kaluluwa na may kasama itong isang anghel na aakay rito at isang anghel na sasaksi rito sa mga gawa nito.
Her kişi yanında biri sevk edici/sürücü ve diğeri amellerine şahitlik eden olmak üzere iki melek ile gelir.
Vào Ngày đó, mỗi linh hồn sẽ bị dẫn đến trình diện Thượng Đế, đi theo là một vị Thiên Thần dẫn đường và một vị Thiên Thần làm nhân chứng cho các việc làm của y.
Chaque âme viendra accompagnée d’un ange qui la précèdera et d’un ange qui témoignera contre elle de ses agissements.
Two Angels to Lead Man to the Plane of Hashr
وَجَاءَتْ كُلُّ نَفْسٍ مَّعَهَا سَائِقٌ وَشَهِيدٌ (And everybody will come, along with one [ angel ] to drive [ him to the field of reckoning ] and one [ angel ] to testify [ about his deeds ] 50:21). The verse before this depicts the way the Day of Judgment will be established. This verse describes the way in which all human beings will be brought to the plane of Hashr. With every man there will be a Sa'iq and a Shahid. Sa'iq, literally, denotes a person who remains behind a herd of animals or behind a group of people and drives them to a particular place. And Shahid refers to a witness. As for Sa'iq, by the consensus of traditions, it refers to an angel. But there are different views of scholars of Tafsir regarding Shahid. Some say that it too refers to an angel. In this way, there are two angels - Sa'iq and Shahid. Sa'iq's duty is to drive the people to the gathering place, and Shahid's task is to bear witness when the people's deeds will be presented. Another possible interpretation is that these two angels refer to the "honorable scribes" who used to accompany human beings all the time in the world on the right and left to record their deeds. A third possibility is that they refer to some other angels besides the ones mentioned here.
Some scholars interpret Shahid as referring to man's action, and other scholars think that the reference is to man himself. Ibn Kathir opines that the apparent context of the verse indicates that Shahid is also an angel who will bear witness to man's actions. Sayyidna ` Uthman Ibn ` Affan ؓ whilst delivering a sermon recited this verse and said: "Sa` iq will drive every person to Allah, and Shahid will testify about what one has done." Interpreters like Sayyidna Mujahid, Qatadah and Ibn Zaid ؓ placed the same interpretation on the two names. Ibn Jarir has preferred this interpretation.
Verrà detto all'uomo condotto: "In vita eri incurante di questo giorno, poiché ti sei intrappolato con i tuoi vizi e con i tuoi godimenti; abbiamo rivelato la tua incuranza con la punizione e l'angoscia che subirai; ora la tua vista è acuta e puoi renderti conto della tua passata incuranza".
Se le dirá a este ser humano que está siendo conducido: sin duda, en el mundo fuiste negligente con respecto a este día debido a que fuiste engañado por tus deseos y placeres. Así que he evidenciado tu descuido mediante el castigo y el horror que ves ante ti. Tu vista es aguda hoy. ¡Ahora ves todo lo que has descuidado!
[It will be said], “You were certainly in heedlessness of this, and I have removed from you your cover, so your sight, this Day, is sharp.” It will be said to this human who is being driven, verily, in the world you were in neglect regarding this day because of you being deceived by your desires and pleasures. So I have removed your neglect from you by the punishment and horror you see before you. Your eyesight is sharp today; you now see everything you were neglectful of!
On dira à cet être humain que l’on conduit ainsi: Dans le bas monde, tu étais indifférent à ce jour, fourvoyé que tu étais par les plaisirs et les délices. Nous effaçons donc ton indifférence par le châtiment et le malheur que tu endures et aujourd’hui, ta vue est perçante et perçoit ce à quoi tu étais indifférent.
Bit će mu rečeno: “Čovječe, na dunjaluku si spram Sudnjeg dana i njegovih strahota bio u nemaru, tim prije jer si bio obmanut i jer si slijedio svoje strasti! Allah je s tebe danas skinuo koprenu zbog koje nisi vidio Pravi put! Nemar je nestao, a ti dobro, oštro vidiš u kakvom si nemaru živio.”
Allah phán với con người được dẫn đến trình diện trước Ngài: Quả thật ở trên trần gian, ngươi đã vô tâm với cái Ngày này do chỉ biết đi theo dục vọng và sự vui thú khoái lạc của ngươi. Bởi vậy, TA vén bỏ tấm màn khỏi ngươi và để ngươi hứng chịu sự trừng phạt và tai họa, và đôi mắt của ngươi thấy rõ những gì mà ngươi đã lơ là và phớt lờ.
Dikatakan kepada orang yang sedang digiring tersebut, “Kamu telah berada di dunia dalam kondisi lalai terhadap hari ini disebabkan kamu tertipu oleh hawa nafsu dan kenikmatan-kenikmatanmu, lalu Kami ungkap untukmu kelalaianmu dengan siksa dan kesusahan yang kamu lihat, sehingga pandanganmu pada hari ini tajam, mampu melihat apa yang pernah kamu lalaikan.”
The Unseen World Becomes Visible at Death
فَكَشَفْنَا عَنكَ غِطَاءَكَ فَبَصَرُكَ الْيَوْمَ حَدِيدٌ (Now We have removed your veil from you; so your sight today is sharp...50:22). There is a difference of opinion regarding the addressees of this verse. The preferred opinion is that Allah addresses mankind in general. This includes the believers, the unbelievers, the pious and the wicked. Ibn Jarir, Ibn Kathir and others have adopted this interpretation. The analogy drawn here is that this world is like the dream-world and the Hereafter is like the state of wakefulness. When man is in the dream-world, his eyes are closed and cannot perceive by his physical organs of sight the stark realities of the next world. When the physical organs of sight close, his dream-world ends and the state of wakefulness begins, and he is able to discern the stark realities of the Hereafter. Therefore, scholars have formulated the following aphorism:
النَّاسُ نِیَامُ فَاذِا مَاتُوا اِنتَبَھُوا
"People are sleeping in this world; when they die, they will wake up.
Sasabihin sa inaakay na taong ito: "Talaga ngang ikaw dati sa Mundo ay nasa isang pagkalingat sa Araw na ito dahilan sa pagkalinlang sa iyo ng mga pagnanasa mo at mga minamasarap mo, kaya humawi Kami sa iyo ng pagkalingat mo sa pamamagitan ng magpapasakit sa iyo na pagdurusa at pighati kaya ang paningin mo ngayong araw ay matalas, na matatalos mo sa pamamagitan nito ang bagay na ikaw dati ay nasa isang pagkalingat."
Sürülüp götürülen bu insana şöyle denir: "İstek ve arzularının seni aldatması sebebi ile sen dünyada iken bugün hakkında gaflette idin. Artık açıkça müşahede ettiğin azap ve sıkıntı ile senin üzerindeki gafleti kaldırdık. Daha önce kendisi hakkında gaflette olduğun şeyleri görmede gözlerin ise oldukça keskindir."
Melek koji je bilježio dobra i hrđava djela reći će: “Čovjekova djela, dobra i hrđava, koja sam zapisao na dunjaluku spremna su; evo ih, sva su zapisana.”
The Angel will bear Witness; Allah commands that the Disbeliever be thrown into the Fire
Allah the Exalted states that the scribe angel, who is entrusted with recording the deeds of mankind, will testify against him or her about the deeds he or she did on the Day of Resurrection. He will say,
هَـذَا مَا لَدَىَّ عَتِيدٌ
("Here is (his record) ready with me!"), here it is prepared and completed without addition or deletion. This is when Allah the Exalted will judge the creation with fairness, saying,
أَلْقِيَا فِى جَهَنَّمَ كُلَّ كَفَّارٍ عَنِيدٍ
(Both of you throw into Hell every stubborn disbeliever.) It appears that Allah will say these words to the Sa'iq and Shahid angels; the Sa'iq drove him to the grounds where Reckoning is held and the Shahid testified. Allah the Exalted will order them to throw him in the fire of Jahannam, and worse it is as a destination,
أَلْقِيَا فِى جَهَنَّمَ كُلَّ كَفَّارٍ عَنِيدٍ
(Both of you throw into Hell every stubborn disbeliever.) meaning, whose disbelief and denial of truth was horrendous, who used to stubbornly reject the truth, knowingly contradicting it with falsehood,
مَّنَّـعٍ لِّلْخَيْرِ
(Hinderer of good,) meaning for he did not fulfill the duties he was ordered, nor was he dutiful, keeping ties to kith and kin nor giving charity,
مُعْتَدٍ
(transgressor,) meaning, he transgresses the limits in spending. Qatadah commented, "He is a transgressor in his speech, behavior and affairs." Allah said,
مُرِيبٍ
(doubter,) meaning, he doubts and raises doubts in those who scrutinize his behavior,
الَّذِى جَعَلَ مَعَ اللَّهِ إِلَـهاً ءَاخَرَ
(who set up another god with Allah.) meaning, he associated others with Allah and worshipped others besides Him,
فَأَلْقِيَـهُ فِى الْعَذَابِ الشَّدِيدِ
(Then both of you cast him in the severe torment.) Imam Ahmad recorded that Abu Sa`id Al-Khudri said that the Prophet said,
«يَخْرُجُ عُنُقٌ مِنَ النَّارِ يَتَكَلَّمُ يَقُولُ: وُكِّلْتُ الْيَوْمَ بِثَلَاثَةٍ: بِكُلِّ جَبَّارٍ عَنِيدٍ، وَمَنْ جَعَلَ مَعَ اللهِ إِلهًا آخَرَ، وَمَنْ قَتَلَ نَفْسًا بِغَيْرِ نَفْسٍ، فَتَنْطَوِي عَلَيْهِمْ فَتَقْذِفُهُمْ فِي غَمَرَاتِ جَهَنَّم»
(A neck from the Fire will appear and will speak saying, "Today, I have been entrusted with three: Every obstinate tyrant, everyone who ascribed another god with Allah, and he who took a life without right." The neck will then close in on them and throw them in the midst of Jahannam.)"
Man and Devil dispute before Allah
Allah's saying;
قَالَ قرِينُهُ
(His companion will say), refers to the devil who is entrusted to every man, according to `Abdullah bin `Abbas, Mujahid, Qatadah and several othes. He will say,
رَبَّنَا مَآ أَطْغَيْتُهُ
(Our Lord! I did not push him to transgression,) meaning, the devil will say this about the human who came on the Day of Resurrection as a disbeliever. The devil will disown him, saying,
رَبَّنَا مَآ أَطْغَيْتُهُ
(Our Lord! I did not push him to transgression) meaning, "I did not lead him astray,"
وَلَـكِن كَانَ فِى ضَلَـلٍ بَعِيدٍ
(but he was himself in error far astray.) meaning, he himself was misguided, accepting falsehood and stubborn to the truth. Allah the Exalted and Most Honored said in another Ayah,
وَقَالَ الشَّيْطَـنُ لَمَّا قُضِىَ الاٌّمْرُ إِنَّ اللَّهَ وَعَدَكُمْ وَعْدَ الْحَقِّ وَوَعَدتُّكُمْ فَأَخْلَفْتُكُمْ وَمَا كَانَ لِىَ عَلَيْكُمْ مِّن سُلْطَـنٍ إِلاَّ أَن دَعَوْتُكُمْ فَاسْتَجَبْتُمْ لِى فَلاَ تَلُومُونِى وَلُومُواْ أَنفُسَكُمْ مَّآ أَنَاْ بِمُصْرِخِكُمْ وَمَآ أَنتُمْ بِمُصْرِخِىَّ إِنِّى كَفَرْتُ بِمَآ أَشْرَكْتُمُونِ مِن قَبْلُ إِنَّ الظَّـلِمِينَ لَهُمْ عَذَابٌ أَلِيمٌ
(And Shaytan will say when the matter has been decided: "Verily, Allah promised you a promise of truth. And I too promised you, but I betrayed you. I had no authority over you except that I called you, and you responded to me. So blame me not, but blame yourselves. I cannot help you, nor can you help me. I deny your former act in associating me as a partner with Allah. Verily, there is a painful torment for the wrongdoers.") (14:22) Allah the Exalted said,
قَالَ لاَ تَخْتَصِمُواْ لَدَىَّ
((Allah) will say: "Dispute not in front of Me.") The Lord, the Exalted and Most Honored will say this to the man and his devil companion, who will be disputing before Him. The man will say, "O, Lord! This devil has misguided me away from the Remembrance after it came to me," while the devil will declare,
رَبَّنَا مَآ أَطْغَيْتُهُ وَلَـكِن كَانَ فِى ضَلَـلٍ بَعِيدٍ
(Our Lord! I did not push him to transgression, but he was himself in error far astray.) from the path of truth. The Lord, the Exalted and Most Honored will say to them,
لاَ تَخْتَصِمُواْ لَدَىَّ
(Dispute not in front of Me,) or `before Me,'
وَقَدْ قَدَّمْتُ إِلَيْكُم بِالْوَعِيدِ
(I had already in advance sent you the threat.) `I have given you sufficient proof by the words of the Messengers, and I have sent down the Divine Books; the evidences, signs and proofs have thus been established against you,'
مَا يُبَدَّلُ الْقَوْلُ لَدَىَّ
(The Sentence that comes from Me cannot be changed, ) "I have made My decision," according to the explanation of Mujahid,
وَمَآ أَنَاْ بِظَلَّـمٍ لِّلْعَبِيدِ
(And I am not unjust to the servants.) `I will not punish anyone, except on account of their sins after the proof has been established against them.'
Onunla beraber olan görevli melek şöyle der: "Yanımda olan kimsenin ameli ne bir eksik ve ne de bir fazladır."
قَالَ قَرِينُهُ هَـٰذَا مَا لَدَيَّ عَتِيدٌ (And his companion will say, "This is what I have with me, ready (to be presented as his record of deeds)... 50:23]. The word qarin (translated above as 'companion) refers to the recording angel that accompanies man all the time. Earlier we have learnt that there are two angels that record deeds. In the preceding verse they were referred to as Sa'iq and Shahid. The context indicates that, on the Day of Resurrection, the two scribes will be entrusted with two different tasks. One, named as Sa'iq, will drive the people to the gathering place, and the second, named as Shahid will carry the records of deeds and it is this angel who, after reaching the plane of Hashr, will say, هَـٰذَا مَا لَدَيَّ عَتِيدٌ "This is what I have with me, ready (to be presented as his record of deeds)." Ibn Jarir, in his tafsir, states that the word garin comprehends both the angels Sa'iq and Shahid.
"Dan yang menyertai dia berkata, 'Inilah (catatan amalnya) yang tersedia pada sisiku.' Allah berfirman, 'Lemparkanlah olehmu berdua ke dalam neraka semua orang yang sangat ingkar dan keras kepala, yang sangat enggan melakukan kebajikan, melanggar batas lagi ragu-ragu, yang menyembah sembahan yang lain beserta Allah, maka lemparkanlah dia ke dalam siksaan yang sangat.' Yang me-nyertai dia berkata (pula), 'Ya Rabb kami, aku tidak menyesatkan-nya tetapi dialah yang berada dalam kesesatan yang jauh.' Allah berfirman, 'Janganlah kamu bertengkar di hadapanKu, padahal sesungguhnya Aku dahulu telah memberikan ancaman kepadamu.' Keputusan di sisiKu tidak dapat diubah dan Aku sekali-kali tidak menganiaya hamba-hambaKu'." (Qaf: 23-29).
(23) Allah سبحانه وتعالى berfirman, ﴾ وَقَالَ قَرِينُهُۥ ﴿ "Dan yang menyertai dia berkata," yakni malaikat yang menyertai orang yang mendustakan dan berpaling. Mereka adalah para malaikat yang ditugaskan Allah سبحانه وتعالى untuk menjaganya dan mencatat amalnya, catatan dan amalnya itu akan diperlihatkan pada Hari Kiamat. Malaikat itu berkata, ﴾ هَٰذَا مَا لَدَيَّ عَتِيدٌ ﴿ "Inilah (catatan amalnya) yang tersedia pada sisiku," yaitu aku telah memperlihatkan tugasku untuk menjaganya dan menca-tat amalnya.
(24) Kemudian orang itu pun dibalas amalnya dan dikata-kan bagi orang yang berhak masuk neraka, ﴾ أَلۡقِيَا فِي جَهَنَّمَ كُلَّ كَفَّارٍ عَنِيدٖ ﴿ "Lemparkanlah olehmu berdua ke dalam neraka semua orang yang sangat ingkar dan keras kepala," yakni, mereka yang banyak kufurnya serta menentang ayat-ayat Allah سبحانه وتعالى, banyak berbuat maksiat, lancang dalam melakukan berbagai keharaman dan dosa.
(25) ﴾ مَّنَّاعٖ لِّلۡخَيۡرِ ﴿ "Yang sangat enggan melakukan kebajikan," yakni, mencegah kebaikan yang ada di dekatnya, di mana yang paling agung adalah beriman kepada Allah سبحانه وتعالى, malaikat, kitab-kitab Allah سبحانه وتعالى dan para rasulNya, enggan melakukan kebajikan pada harta dan dirinya, ﴾ مُعۡتَدٖ ﴿ "melanggar batas," terhadap hamba-hamba Allah سبحانه وتعالى, banyak berbuat dosa ﴾ مُّرِيبٍ ﴿ "lagi ragu-ragu," meragukan janji dan ancaman Allah سبحانه وتعالى, mereka tidak memiliki keimanan dan kebaikan bahkan Allah سبحانه وتعالى menyifatinya dengan kekufuran, pem-bangkangan, ragu, pelit, menjadikan sesembahan-sesembahan lain selain Allah سبحانه وتعالى Yang Maha Pemurah.
(26) Karena itulah Allah سبحانه وتعالى berfirman, ﴾ ٱلَّذِي جَعَلَ مَعَ ٱللَّهِ إِلَٰهًا ءَاخَرَ ﴿ "Yang menyembah sembahan yang lain beserta Allah," yakni menyembah selain Allah سبحانه وتعالى di samping menyembah Allah سبحانه وتعالى; sesembahan itu tidak bisa membahayakan dirinya dan tidak pula dapat membawa manfaat, tidak bisa mematikan dan tidak bisa menghidupkan dan tidak pula bisa membangkitkan. ﴾ فَأَلۡقِيَاهُ ﴿ "Maka lemparkanlah dia," wahai dua malaikat yang menyertainya, ﴾ فِي ٱلۡعَذَابِ ٱلشَّدِيدِ ﴿ "ke dalam siksaan yang sangat," yaitu siksaan yang paling besar, paling berat, dan paling keji.
(27) ﴾ قَالَ قَرِينُهُۥ ﴿ "Yang menyertai dia berkata (pula)," yakni setan yang berlepas diri darinya yang membawa dosa-dosanya,﴾ رَبَّنَا مَآ أَطۡغَيۡتُهُۥ ﴿ "Ya Rabb kami, aku tidak menyesatkannya," karena aku tidak memiliki kekuasaan, hujjah, dan juga penjelasan atasnya, ﴾ وَلَٰكِن كَانَ فِي ضَلَٰلِۭ بَعِيدٖ ﴿ "tetapi dialah yang berada dalam kesesatan yang jauh," dia sen-dirilah yang tersesat dan jauh dari kebenaran berdasarkan pilihan-nya sendiri, sebagaimana yang disebutkan dalam Firman Allah سبحانه وتعالى lainnya,
﴾ وَقَالَ ٱلشَّيۡطَٰنُ لَمَّا قُضِيَ ٱلۡأَمۡرُ إِنَّ ٱللَّهَ وَعَدَكُمۡ وَعۡدَ ٱلۡحَقِّ وَوَعَدتُّكُمۡ فَأَخۡلَفۡتُكُمۡۖ ﴿
"Dan berkatalah setan tatkala perkara (hisab) telah diselesaikan, 'Sesungguhnya Allah telah menjanjikan kepadamu janji yang benar, dan aku pun telah menjanjikan kepadamu tetapi aku menyalahinya'." (Ibra-him: 22).
(28) Allah سبحانه وتعالى berfirman seraya menjawab perdebatan di antara mereka, ﴾ لَا تَخۡتَصِمُواْ لَدَيَّ ﴿ "Janganlah kamu bertengkar di hadapan-Ku," artinya, perdebatan kalian di hadapanKu tidak ada gunanya, ﴾ وَ﴿ "padahal," karena sesungguhnya Aku ﴾ قَدۡ قَدَّمۡتُ إِلَيۡكُم بِٱلۡوَعِيدِ ﴿ "telah memberikan ancaman kepadamu." Artinya, para rasulKu telah men-datangimu dengan berbagai ayat yang menjelaskan dan hujjah serta bukti yang nyata, hujjahKu telah tegak pada kalian sehingga alasan kalian sama sekali tidak berguna, engkau telah memberikan amal-amal yang telah engkau lakukan kepadaKu yang harus diberi balasan.
(29) ﴾ مَا يُبَدَّلُ ٱلۡقَوۡلُ لَدَيَّ ﴿ "Keputusan di sisiKu tidak dapat diubah." Artinya, Allah سبحانه وتعالى tidak mungkin memungkiri apa yang difirman-kan dan diberitakanNya, sebab tidak ada yang perkataannya paling benar selain Allah سبحانه وتعالى. ﴾ وَمَآ أَنَا۠ بِظَلَّٰمٖ لِّلۡعَبِيدِ ﴿ "Dan Aku sekali-kali tidak meng-aniaya hamba-hambaKu." Aku membalas mereka sesuai dengan amalan mereka baik dan buruknya, kejelekan mereka tidak ditam-bah sedikit pun dan kebaikan mereka tidak dikurangi sedikit pun.
And his companion, [the angel], will say, “This [record] is what is with me, prepared.” His companion, the angel appointed to him will say, “These are his actions I have with me that I present, without any increase nor decrease.”
Malaikat yang ditugasi untuk menyertainya berkata, “Inilah catatan amal perbuatannya yang ada padaku, tanpa dikurangi maupun ditambahi.”
Son compagnon ange qui était chargé de consigner ses œuvres dira: Voilà toute les œuvres dont il est l’auteur sans qu’aucune ne soit indûment ajoutée ni soustraite.
23- Yanındaki (melek): “İşte bu (amel defteriyle birlikte) yanımda hazırdır.” der.
24- (Allah şöyle buyurur:)“Atın cehenneme her inatçı kâfiri…”
25- “Hayrı alabildiğine engelleyen, haddi aşan, şüpheci kimseyi…”
26- “Allah ile birlikte başka bir ilâh edineni. Haydi ikiniz atın onu şiddetli azabın içine!”
27- Yanındaki (şeytan) ise diyecek ki: “Rabbimiz! Onu ben azdırmadım; fakat o, (haktan) uzak bir sapıklık içinde idi.”
28- Buyurur ki:“Huzurumda çekişmeyin. Zira Ben size daha önce tehdidimi bildirmiş idim.”
29- “Benim yanımda söz değiştirilmez ve ben kullara zulmedici değilim.”
23. “Yanındaki” yani şu yüz çeviren yalanlayıcı kimse ile birlikte bulunan ve Allah’ın hem kendisini hem de amellerini muhafaza etmekle görevlendirdiği melek, Kıyamet gününde onu da amellerini de huzura getirip “İşte bu (amel defteriyle birlikte) yanımda hazırdır.” Yani kendisini koruyup gözetmekle ve amellerini yazmakla görevlendirildiğim kişiyi işte huzura getirdim, der.
24. Ona amelinin karşılığı verilir. Sonra da cehennem ateşini hak eden o kimseye şöyle denir:
"Atın cehenneme” Allah’ın âyetlerine karşı çokça inatlaşan, küfre sapan, pek çok masiyetler işleyen, haram ve günah şeyleri yapma cesaretini gösteren “her inatçı kâfiri.”
25. “Hayrı alabildiğine engelleyen” yani imkanı dahilindeki hayrı engelleyen ki bu hayrın en ileri derecesi Allah’a, meleklerine, kitaplarına ve peygamberlerine imandır. O, malının da bedeninin de başkalarına sağlayacağı faydayı önler. Allah’ın kullarına karşı da O’nun hudutlarını karşı da “haddi aşan” biridir, çok günahkardır. Allah’ın vaadinde ve tehdidinde şüphe eden “şüpheci” bir kimsedir. Böylelikle o, imanı ve ihsanı bulunmayan, buna karşılık küfür, haksızlık, şüphe, tereddüt ve cimrilik vasfına sahip olan biridir.
26. Üstelik Rahman olan Allah’tan başka ilâhlar da edinir:“Allah ile birlikte başka bir ilâh edineni” Allah ile birlikte kendisi için dahi bir fayda sağlayamayan, bir zararı önleyemeyen, öldürme ve hayat verme imkânı bulunmayan, diriltemeyen başka varlıklara ibadet eder. “Haydi ikiniz” ey onunla birlikte olan iki melek! “atın onu şiddetli azabın” en büyük, en ağır ve en çetin azabın “içine.”
27. “Yanındaki” şeytan, ondan uzaklaştığını ilan ederek ve işlediği günahı kendisine yükleyerek “diyecek ki: Rabbimiz, onu ben azdırmadım.” Yani benim onun üzerinde herhangi bir nüfuzum, otoritem, ona karşı herhangi bir delil ve belgem yoktu. “Fakat o, uzak bir sapıklık içinde idi.” Kendi tercihi ile sapan ve haktan uzaklaşan odur. Nitekim Yüce Allah, bir başka âyet-i kerimede şöyle buyurmaktadır:“İş olup bitince şeytan da der ki: Doğrusu Allah’ın size verdiği söz gerçekti. Ben de size vaatte bulunmuştum. Ama size verdiğim sözde durmadım...”(İbrahim, 14/22)
28. Yüce Allah, onların kendi aralarındaki tartışmalarına cevap olmak üzere şöyle buyurur:“Benim huzurumda çekişmeyin.” Huzurumdaki bu çekişmenizin hiçbir faydası yoktur. “Zira Ben size daha önce tehdidimi bildirmiş idim.” Peygamberlerim sizlere apaçık âyetlerle, net delillerle, göz kamaştırıcı belgelerle gelmiş, size karşı delilim ortaya konulmuştu. Artık sizin ileri sürecek bir deliliniz kalmamıştır. Sizler dünyada iken cezalandırılması kaçınılmaz olan amelleri işlemiş bulunuyorsunuz.
29. “Benim yanımda söz değiştirilmez.” Allah’ın verdiği sözde durmaması ve bildirdiğinin gerçekleşmemesi mümkün değildir. Çünkü Allah’tan daha doğru sözlü, O’ndan daha doğru haber veren hiçbir kimse yoktur. “Ve ben kullara zulmedici değilim.” Aksine onlara hayır ve şer türünden işledikleri amellerin karşılığını veririm. Kötülükleri artırılmayacağı gibi iyilikleri de eksiltilmez.
El que lo acompañó, el ángel designado para él, dirá: “Estas son sus obras que tengo conmigo, y que presentaré sin aumento ni disminución”.
E l'angelo suo compagno disse: "Queste sono le sue azioni, senza togliere né aggiungere nulla".
Magsasabi ang kaugnay niyang nakatalaga sa kanya kabilang sa mga anghel: "Ito, ang taglay ko mula sa gawa niya, ay nakahanda nang walang bawas ni dagdag."
Thiên Thần làm chứng cho việc làm của y thưa với Allah: Đây là sổ ghi chép về các việc làm của y ở nơi bề tôi, nó không thiếu cũng như không thừa bất cứ điều gì.
Al-lah les dirá a los dos ángeles, el que conduce y el que testifica: “Arrojen al infierno a todos los que rechazaban la verdad”.
Magsasabi si Allāh sa dalawang anghel, ang tagahatid at ang tagasaksi: "Magtapon kayong dalawa sa Impiyerno ng bawat mapagtanggi sa katotohanan, na tagapagmatigas dito,
E Allāh dirà ai due angeli, la guida e il testimone: "Gettate nell'inferno tutti coloro che hanno rinnegato la verità con ostinazione."
Allah phán với hai vị Thiên Thần dẫn đường và làm chứng: hai ngươi hãy ném tất cả những tên vô đức tin nơi điều Chân Lý vào Hỏa Ngục.
أَلْقِيَا فِي جَهَنَّمَ كُلَّ كَفَّارٍ عَنِيدٍ (Cast, both of you [ 0 angels,] into Jahannam every stubborn disbeliever.... 50:24]. The verb alqiya is grammatically dual in number, that is, addressed to two persons. It appears that Allah will say these words to the Sa'iq and Shahid angels; Allah will order them to throw him in the fire of Hell. Some other scholars explain it differently (Ibn Kathir).
[Allah will say], “Throw into Hell every obstinate disbeliever, Allah will say to the two angels: the driver and the testifier, “Throw into hell every stubborn rejector of the truth.”
Allah lantas berfirman kepada dua malaikat yang menggiring dan menjadi saksi, “Lemparkan ke dalam neraka Jahanam setiap orang yang ingkar terhadap kebenaran dan orang yang menentangnya.
Svevišnji Allah reći će meleku vodiču i meleku svjedoku da bace u džehennemsku vatru svakog oholog nevjernika, poricatelja istine.
Allah dira aux deux anges, celui qui le conduit et celui qui est témoin des œuvres: Jetez en Enfer tout individu qui reniait la vérité avec obstination.
Allah Teâlâ, biri sevk edici/sürücü ve diğeri şahitlik eden olmak üzere iki meleğe şöyle buyurur: "Haydi ikiniz hakkı inkâr eden her inatçı kâfiri cehenneme atın."
Egli rifiuta categoricamente i precetti veritieri di Allāh, oltrepassando i limiti imposti da Allāh, incerto riguardo le promesse e gli avvertimenti di cui è stato informato.
madalas ang pagkakait ng isinatungkulin ni Allāh sa kanya na tungkulin, tagalampas sa mga hangganan ni Allāh, tagapagduda sa ipinababatid sa kanya na pangako o banta,
Gospodar će narediti da meleki bace u Vatru onog koji nije izvršavao svoje dužnosti spram Allaha, i koji je prelazio Božije granice, i koji je sumnjao u nagradu i kaznu…
Dialah yang banyak menolak kebenaran yang diwajibkan oleh Allah atas dirinya, menerjang batas hukum-hukum Allah, dan ragu-ragu terhadap janji dan ancaman yang dikabarkan kepadanya.
Quien rechaza con frecuencia lo que Al-lah le exige, el transgresor de los límites de Al-lah, el que duda de las promesas y las advertencias que le llegaron.
Allah Teâlâ'nın farz kıldığı hakkı çokça engelleyen, Allah'ın koyduğu sınırları çiğneyen ve Yüce Allah'ın vaat ve tehdit olarak haber verdiği şeylerde şüphe eden kimseyi cehenneme atın.
Tout individu qui refusait avec acharnement de s’acquitter de tout droit qu’Allah lui a imposé, transgressait les limites d’Allah et doutait des promesses et des menaces d’Allah.
Những kẻ đã ngăn cản những nghĩa vụ mà Allah đã bắt buộc, những kẻ đã vượt quá giới hạn của Allah, và những kẻ luôn hoài nghi và ngờ vực về những điều mà Allah đã thông tin cho biết từ lời hứa ban thưởng và lời đe dọa trừng phạt.
Preventer of good, aggressor, and doubter, “Who is frequent preventer of the truth Allah has made obligatory on him, transgressor of the limits of Allah, doubter in whatever promise or warning he is given.”
A aquel que atribuye divinidad a otro distinto a Al-lah y lo asocia en la adoración. Láncenlo al crudo castigo.
Who made [as equal] with Allah another deity; then throw him into the severe punishment. “The one who attributes another deity with Allah and makes him a partner in worship. So throw him into the severe punishment.”
A isti taj čovjek pored Allaha je obožavao nekog drugog boga. “Eto, zato ga, o meleki”, reći će se, “bacite u Džehennem, gdje će trpjeti tešku, nesnosnu kaznu.”
na gumawa kasama kay Allāh ng ibang sinasambang itinatambal kasama sa Kanya sa pagsamba. Kaya itapon ninyong dalawa siya sa pagdurusang matindi."
Dialah yang menjadikan sesembahan tandingan selain Allah, menyekutukan Allah dengannya dalam ibadah, sebab itu lemparkan dia ke dalam siksa yang pedih.”
Colui che ha adorato un'altra divinità assieme ad Allāh, gettatelo nella dura punizione.
(O iki meleğe;) "İbadette Allah ile birlikte başka bir ilah/mabut edineni şiddetli azaba atın." denir.
Cet individu associait une divinité à Allah dans l’adoration. Jetez-le donc dans le terrible châtiment.
Kẻ đã dựng lên một thần linh ngoài Allah để thờ phượng. Hai ngươi hãy ném những kẻ này vào chỗ trừng phạt khắc nghiệt.
Šejtan koji je bio čovjekov drug na dunjaluku kazat će, odričući ga se: “Gospodaru naš, ja ga nisam silom odveo u zabludu, nego je sam u dalekoj zabludi bio!”
His [satan] companion will say, “Our Lord, I did not make him transgress, but he [himself] was in extreme error.” His companion from the satans will say, proclaiming innocence from him, “O my Lord! I did not lead him astray; he himself was in deviance, far away from the truth.”
Man and Devil Dispute before Allah
قَالَ قَرِينُهُ رَبَّنَا مَا أَطْغَيْتُهُ (His (evil) companion (i.e. the Shaitan) will say, "0 our Lord, I did not cause him to rebel,...50:27). The word qarin literally denotes a companion, that is, one who accompanies or associates with another. From this point of view, qarin in the preceding verse referred to the two angels that accompany human beings and record their deeds. Just as there are two angels in the company of man, there is a devil entrusted to every man, who calls him towards commission of sins, and thus leads him astray. In this verse qarin refers to that devil. When it will be ordered that the person be thrown into Hell, it seems that he will say that the devil had led him astray, otherwise he would have done righteous deeds. In response, the devil will disown him and say about the human who came on the Day of Resurrection as an unbeliever that "I did not lead him astray. In fact he himself was misguided, paying no heed to the truth". In response Allah will say what follows in the next verse.
Bạn đồng hành của kẻ vô đức tin và tội lỗi (Shaytan) thưa với Allah: Lạy Thượng Đế của bề tôi, bề tôi đã không hề làm cho y lạc lối mà chính bản thân y đã tự đưa mình vào sự lầm lạc rời xa chân lý.
Su compañero demonio dirá, proclamando su inocencia de parte de él: “¡Señor mío! Yo no lo he llevado por mal camino, sino que él mismo estaba extraviado, lejos de la verdad”.
Şeytanlardan olan arkadaşı ondan beri olduğunu söyleyerek der ki: "Rabbimiz! Onu ben saptırmadım. Fakat o, haktan çok uzak bir sapıklık içinde idi."
Magsasabi ang kaugnay niya kabilang sa mga demonyo habang nagpapawalang-kaugnayan sa kanya: "Panginoon namin, hindi ko siya iniligaw, subalit siya dati ay nasa isang pagkaligaw na malayo sa katotohanan."
Pendampingnya dari kalangan setan berkata untuk melepaskan diri darinya, “Wahai Tuhan kami! Saya tidak menyesatkannya, akan tetapi justru dia yang berada dalam kesesatan yang jauh dari kebenaran.”
Il suo compagno demoniaco disse, dissociandosi da lui: "Dio nostro, io non l'ho sviato; egli era molto sviato dalla verità"
Son compagnon démon se désavouera de lui en disant: Ô notre Seigneur, je ne l’ai pas égaré mais il était lui-même égaré et éloigné de la vérité.
[Allah] will say, “Do not dispute before Me, while I had already presented to you the warning. Allah will say: “Do not argue in front of Me; there is no benefit in that, because I gave the message to you in the world beforehand with the severe warnings that My messengers brought to you for those who disbelieved in Me and disobeyed Me.
Allāh disse: "Non disputate dinanzi a me, non ve n'è motivo; vi ho concesso, in vita, il grande avvertimento che vi è giunto tramite i Miei messaggeri, rivolto a coloro che non credono in Me e che Mi disobbediscono".
Magsasabi si Allāh: "Huwag kayong magkaalitan sa piling Ko sapagkat walang silbi roon, saka nagpauna na Ako para sa inyo sa Mundo ng inihatid ng mga sugo Ko na bantang matindi para sa sinumang tumangging sumampalataya sa Akin at sumuway sa Akin.
Svevišnji će Allah reći: “Preda Mnom se ne prepirite! Danas vam nikakva prepirka neće pomoći. Šaljući poslanike, upozorio sam vas već prije, davno, da će ovo biti težak dan za one koji ne budu u Mene vjerovali, za one koji Meni budu neposlušni.”
Allah berfirman, “Janganlah kalian bertengkar di hadapan-Ku lantaran itu tidak ada faedahnya karena dahulu Aku telah menunjukkan kepada kalian di dunia apa yang dibawa oleh Rasul-Ku berupa siksa yang pedih bagi orang yang kafir dan berbuat maksiat terhadap-Ku.
Allah Teâlâ şöyle buyurur: "Benim yanımda çekişmeyin. Zira bunun bir faydası yoktur. Şüphesiz ben, sizler dünyada iken sizlere beni inkâr eden ve bana isyan edenler için olan şiddetli azabımı peygamberlerim ile haber vermiştim."
Al-lah dirá: “No discutan delante de Mí, no hay beneficio en eso, porque les envié el mensaje al mundo con las advertencias severas que Mis mensajeros les trajeron a aquellos que no creyeron en Mí, pero Me desobedecieron.
Allah dira: Ne vous disputez pas devant moi, car cela est inutile. Je vous ai déjà transmis dans le bas monde, par l’intermédiaire de Mes messagers, la menace terrible adressée à celui qui mécroit en Moi et Me désobéit.
لَا تَخْتَصِمُوا لَدَيَّ وَقَدْ قَدَّمْتُ إِلَيْكُم بِالْوَعِيدِ ("Do not quarrel before Me, while I had sent to you My threat well in advance.... 50:28) It means: "I have given you sufficient proof by the words of the past Messengers, and I have sent down the Divine Books; the evidences, signs and proofs have thus been established against you; your flimsy excuses, arguments and disputes will not work today.'
Allah phán: Các ngươi chớ tranh cãi trước mặt TA bởi điều đó chỉ là vô ích. Quả thật, TA đã gửi cho các ngươi trên cõi trần các vị Thiên Sứ của TA mang những lời cảnh báo mạnh mẽ cho những ai vô đức tin và nghịch lại TA.
I reći će Uzvišeni Allah da se riječ Njegova nikad ne mijenja – istiniti su Allahove riječi i obećanja – i da neće umanjiti djela dobročinitelja niti će uvećati djela zločinaca, već da će svako dobiti u skladu s onim što je zaslužio.
Benim huzurumda söz değiştirilmez. Sözümden dönülmez. Ben, ne iyiliklerini eksilterek ve ne de kötülüklerini artırarak kullara zulmetmem. Bilakis onlara amellerine göre karşılık veririm.
Ucapan dari-Ku tidak berubah, janji-Ku tidak terselisihi, dan Aku tidak menganiaya para hamba dengan mengurangi kebaikan-kebaikan mereka maupun dengan menambahi keburukan-keburukan mereka, justru Aku membalas mereka berdasarkan apa yang mereka kerjakan.”
Hindi nababago ang sinabi sa piling Ko at hindi nasisira ang pangako ko. Hindi Ako lumalabag sa katarungan sa mga alipin sa pamamagitan ng kabawasan sa mga magandang gawa nila ni sa pamamagitan ng karagdagan sa mga masagwang gawa nila, bagkus gaganti Ako sa kanila sa anumang ginawa nila."
A picture of death and Doomsday thereafter has been drawn in these verses. It shows what will happen to those who, finding themselves free in this world, became arrogant. This pictorial description is so terrible as to cause extreme unease in the minds of all living beings.
مَا يُبَدَّلُ الْقَوْلُ لَدَيَّ وَمَا أَنَا بِظَلَّامٍ لِّلْعَبِيدِ (The Word is not changed with Me, and I Am not a wrongdoer to My slaves." [ 50:29]
That is, 'I have made my decision which will certainly be implemented: it will never be changed. I will not punish anyone, except on account of their sins after the proof has been established against them. This is an absolutely fair and just decision.'
Allah phán cho biết rằng lời phán của Ngài không thay đổi, Ngài không làm trái lới hứa của Ngài và Ngài cũng không bất công với bất kỳ người bề tôi nào, Ngài không giảm bớt phần ban thưởng cũng không tăng thêm tội cho ai, Ngài chỉ trừng phạt đúng với tội lỗi mà họ đã làm.
Mi sentencia no se puede cambiar y no Me retracto de mi promesa. No oprimo a Mis siervos disminuyendo sus buenas obras ni aumentando sus malas acciones. Solo les retribuyo por lo que hayan hecho”.
Mes paroles ne changent pas et Je ne manque pas à Ma promesse. Je ne commets pas d’injustice envers Mes serviteurs en diminuant de leurs bonnes actions ni en augmentant leurs mauvaises œuvres. Je les rétribuerai plutôt selon ce qu’ils auront œuvré.
The word will not be changed with Me, and never will I be unjust to the servants.” The statement cannot be changed with Me, and I do not turn back on My promise. I do not oppress My servants by decreasing their good deeds, nor by increasing their evil deeds. Rather, I requite them for whatever they have done.
Non vi è cambiamento nelle Mie Parole e la Mia promessa non viene meno, e non faccio alcun torto ai sudditi, diminuendo le loro buone azioni e aumentando le loro cattive azioni; al contrario, li giudicherò secondo ciò che hanno fatto.
Pada hari ketika Kami berkata kepada neraka Jahanam, “Apakah kamu sudah penuh dengan orang yang dilemparkan kepadamu dari kalangan orang-orang kafir dan para pelaku maksiat?” Lantas neraka Jahanam menjawab pertanyaan Tuhannya, “Masih adakah tambahan?” sebagai bentuk permintaan terhadap Tuhannya karena marah karena-Nya.
En ese día diré al infierno: “¿Estás lleno de todos los incrédulos y pecadores que te han arrojado?” Responderá a su Señor diciendo: “No, ¿hay más?”, pedirá, enojado, más a su Señor.
Vào Ngày mà Allah sẽ phán với Hỏa Ngục: Ngươi đã đầy chưa, còn chỗ chứa những kẻ vô đức tin và tội lỗi nữa không? Hỏa Ngục bẩm với Allah: Thưa còn nữa không? Hỏa Ngục đòi thêm vì giận dữ thay cho Thượng Đế của Nó.
Jahannam and Paradise and their Dwellers
Allah states that He will say to Jahannam on the Day of Resurrection, "Have you had your fill" Allah the Most Honored has promised Hell that it will have its fill from the Jinns and mankind. He, the Exalted and Most Honored, will decide who will be thrown into the Fire and she will keep saying, "Are there any more," or, `Are there any more whom You will provide me with' This is the apparent meaning of this Ayah which is supported by several Hadiths. Imam Ahmad recorded that Anas said that the Messenger of Allah ﷺ said,
«لَا تَزَالُ جَهَنَّمُ يُلْقَى فِيهَا وَتَقُولُ: هَلْ مِنْ مَزِيدٍ؟ حَتْى يَضَعَ رَبُّ الْعِزَّةِ قَدَمَهُ فِيهَا، فَيَنْزَوِي بَعْضُهَا إِلَى بَعْضٍ وَتَقُولُ: قَطْ قَطْ وَعِزَّتِكَ وَكَرَمِكَ. وَلَا يَزَالُ فِي الْجَنَّةِ فَضْلٌ حَتْى يُنْشِىءَ اللهُ لَهَا خَلْقًا آخَرَ فَيُسْكِنَهُمُ اللهُ تَعَالَى فِي فُضُولِ الْجَنَّة»
(The people will be thrown into Jahannam and it will say, `Are there any more' Until the Mighty Lord puts His Foot over it and its corners will be collected together and it will say, "Enough, enough by Your grace and compassion!' There will be sufficient empty space in Paradise until Allah creates another creation and He, the Exalted, makes them dwell in the empty parts of Paradise.)" Muslim also collected this Hadith. Al-Bukhari recorded that Abu Hurayrah narrated that the Prophet said,
«يُقَالُ لِجَهَنَّمَ هَلِ امْتَلَأْتِ؟ وَتَقُولُ: هَلْ مِنْ مَزِيدٍ؟ فَيَضَعُ الرَّبُّ تَبَارَكَ وَتَعَالَى قَدَمَهُ عَلَيْهَا فَتَقُولُ: قَطْ قَط»
(Jahannam will be asked, "Are you full" and it will say, "Are there any more" Until the Lord, the Blessed and Most Honored, puts His Foot over it and it will say: "Enough! Enough!") Al-Bukhari recorded that Abu Hurayrah said that the Messenger of Allah ﷺ said,
«تَحَاجَّتِ الْجَنَّةُ وَالنَّارُ فَقَالَتِ النَّارُ: أُوثِرْتُ بِالْمُتَكَبِّرِينَ وَالْمُتَجَبِّرِينَ. وَقَالَتِ الْجَنَّةُ: مَالِي لَا يَدْخُلُنِي إِلَّا ضُعَفَاءُ النَّاسِ وَسَقَطُهُمْ. قَالَ اللهُ عَزَّ وَجَلَّ لِلْجَنَّةِ: أَنْتِ رَحْمَتِي أَرْحَمُ بِكِ مَنْ أَشَاءُ مِنْ عِبَادِي . وَقَالَ لِلنَّارِ: إِنَّمَا أَنْتِ عَذَابِي أُعَذِّبُ بِكِ مَنْ أَشَاءُ مِنْ عِبَادِي وَلِكُلِّ وَاحِدَةٍ مِنْكُمَا مِلْؤُهَا، فَأَمَّا النَّارُ فَلَا تَمْتَلِىءُ حَتْى يَضَعَ رِجْلَهُ فِيهَا فَتَقُولُ: قَطْ قَطْ، فَهُنَالِكَ تَمْتَلِىءُ وَيَنْزَوِي بَعْضُهَا إِلَى بَعْضٍ وَلَا يَظْلِمُ اللهُ عَزَّ وَجَلَّ مِنْ خَلْقِهِ أَحَدًا، وَأَمَّا الْجَنَّةُ فَإِنَّ اللهَ عَزَّ وَجَلَّ يُنْشِىءُ لَهَا خَلْقًا آخَر»
(Paradise and the Fire quarreled. The Fire said, "I have been favored with the arrogant people and tyrants." Paradise said, "What is wrong with me that only the poor and humble people enter me" Allah the Exalted and Most Honored said to Paradise, "You are My mercy, with which I grant mercy to those whom I will among My servants." He said to Hell, "You are My punishment which I inflict upon whom I wish from My servants, and I shall fill both of you." As for Hellfire, it will not have its fill until Allah puts His Foot over it and she will say, "Enough! Enough!" She will become full and its sides will come close to each other. Allah the Exalted and Most Honored shall not be unjust to any one of His creatures. As for Paradise, Allah the Exalted and Most Honored will create another creation to fill it.) Allah the Exalted said,
وَأُزْلِفَتِ الْجَنَّةُ لِلْمُتَّقِينَ غَيْرَ بَعِيدٍ
(And Paradise will be Uzlifat to those who had Taqwa, not far off.) meaning, Paradise will be brought close and near to the pious, according to Qatadah, Abu Malik and As-Suddi,
غَيْرَ بَعِيدٍ
(not far off), and this will occur on the Day of Resurrection, which is not far off. Surely that Day will come to pass and all that is bound to come, is near,
هَـذَا مَا تُوعَدُونَ لِكُلِّ أَوَّابٍ
(This is what you were promised -- (it is) for those returning) who go back to Allah in sincere repentance intending not to repeat sin,
حَفِيظٌ
(Hafiz), who preserve their covenant with Allah and do not break or betray it,
مَّنْ خَشِىَ الرَّحْمَـنَ بِالْغَيْبِ
(Who feared Ar-Rahman unseen) who feared Allah in secret when only Allah the Exalted and Most Honored could see him. The Prophet said,
«وَرَجُلٌ ذَكَرَ اللهَ تَعَالَى خَالِيًا، فَفَاضَتْ عَيْنَاه»
(And a man who remembered Allah the Exalted while alone, and his eyes became tearful.) Allah said,
وَجَآءَ بِقَلْبٍ مُّنِيبٍ
(and brought a heart turned in repentance. ) meaning, he will meet Allah, the Exalted and Most Honored, on the Day of Resurrection with a heart turned in repentance to Him and absolutely free (of Shirk) and humbled to Him,
ادْخُلُوهَا
(Enter you therein), meaning Paradise,
بِسَلَـمٍ
(in peace and security), they will earn security from the torment of Allah, the Exalted and Most Honored, and the angels of Allah will greet them with the Salam, according to the explanation of Qatadah. The statement of Allah the Exalted and Most Honored:
ذَلِكَ يَوْمُ الُخُلُودِ
(-- this is a Day of eternal life!), meaning, they will reside in Paradise forever and will never die, neither be transferred from it nor wish to be transferred from it. The statement of Allah the All-Mighty,
لَهُم مَّا يَشَآءُونَ فِيهَا
(There they will have all that they desire), means, whatever delights they wish and desire, they will find it brought before them. Allah's statement,
وَلَدَيْنَا مَزِيدٌ
(and We have more.) is similar to His other statement,
لِّلَّذِينَ أَحْسَنُواْ الْحُسْنَى وَزِيَادَةٌ
(For those who have done good is the best and even more. )(10:26) In the Sahih, Muslim recorded that Suhayb bin Sinan Ar-Rumi said that `more' refers to looking at the Most Honorable Face of Allah.
Sa Araw na magsasabi Kami sa Impiyerno: "Napuno ka kaya ng itinapon sa iyo na mga tagatangging sumampalataya at mga tagasuway?" Kaya sasagot ito sa Panginoon nito: "May dagdag pa kaya?" bilang paghiling ng karagdagan dala ng pagkagalit alang-alang sa Panginoon nito.
Le Jour où Nous dirons à l’Enfer: Es-tu remplie de mécréants et de pécheurs? L’Enfer répondra à son Seigneur: Y en a-t-il encore? De colère pour son Seigneur, l’Enfer réclamera plus de mécréants.
Sjeti se Dana kad će Allah, džellešanuhu, upitati Džehennem je li se napunio nevjernicima i griješnicima, a on će odgovoriti: “Ima li još onih koji nisu vjerovali?” Džehennem će biti srdit zarad Allaha, te će tražiti još onih koji nisu vjerovali.
Il Giorno in cui diremo all'Inferno: "Sei pieno di miscredenti e disobbedienti che ti sono stati gettati?" L'Inferno risponderà al suo Dio: "Ve ne sono ancora?", chiedendone di più, infuriato per conto del Suo Dio.
O gün, cehenneme şöyle deriz: "Sana atılan kâfirler ve isyankârlar ile doldun mu?" Daha fazlasını isteyerek ve Rabbi için kızarak; O da Rabbine şöyle cevap verir: "Daha var mı?"
30- O gün cehenneme:“Doldun mu?” diyeceğiz. O:“Daha yok mu?” diyecek.
31- Cennet de takva sahiplerine iyice yaklaştırılır.
32- (Onlara denir ki:) İşte size, yani Allah'a çokça yönelen ve (O’nun emir ve yasaklarını) muhafaza edenlere vaat edilen (mükafat) budur!
33- Gıyaben Rahmân’dan korkan ve (hakka) dönen bir kalp ile gelen (kimselerdir onlar).
34- “Oraya selâmet ile girin. İşte bu, ebedilik günüdür.”
35- Orada diledikleri her şey onlarındır. Yanımızda fazlası da var.
30. Yüce Allah kullarını uyarıp korkutarak şöyle buyurmaktadır:“O gün cehenneme: Doldun mu? diyeceğiz.” Bu da cehenneme atılanların çokluğu dolayısı ile sorulacak bir sorudur. “O: Daha yok mu? diyecek.” Rabbi adına öfkelenerek kâfirlere karşı duyduğu kin ile isyankâr günahkârların daha da çok içine atılmasını istemeye devam edecektir. Yüce Allah da ona kendisini büsbütün dolduracağını vaadetmiştir. Nitekim Yüce Allah şöyle buyurmaktadır:“Andolsun ki Ben cehennemi cin ve insanlarla dolduracağım.”(Hûd, 11/119) Sonunda Yüce Rabbimiz, teşbihten münezzeh ayağını üzerine koyacak ve cehennem birbirine doğru girip çekilecek ve:“Yeter, yeter.” diyecek. Yani bu bana yeter, artık doldum.
31. “Cennet de takva sahiplerine iyice yaklaştırılır.” Yani görülecek şekilde, içindeki ebedi nimetlere, sevinç ve sürûra bakılacak şekilde yakıbkaştırılır, uzak olmaz. Cennet, ancak o kimselere yaklaştırılır ki, onlar Rablerinden korkup sakınırlar, küçüğü ile büyüğü ile şirki terk ederler, Rablerinin emirlerine uyarlar ve O’na boyun eğerler.
32. Onlara tebrik maksadı ile şöyle denilir:“İşte size, yani Allah'a çokça yönelen ve (O’nun emir ve yasaklarını) muhafaza edenlere vaat edilen (mükafat) budur.” Bu cenneti ve içinde bulunan canların çektiği, gözlerin bakmaktan zevk aldığı her bir şeyi Allah, bütün vakitlerinde O’nu zikretmekle, muhabbetle, O’ndan yardım isteyerek, O’na dua ederek, O’ndan korkarak ve O’ndan umarak Allah’a yönelenlere; yine Allah’ın emirlerini ihlâs ile ve en mükemmel şekli ile tamamlayan ve koyduğu sınırları gereği gibi muhafaza edenlere vaat etmiştir.
33. “Gıyaben Rahmân’dan korkan” Yani Rabbini tanıyarak ve rahmetini umarak O’ndna korkan ve bu korkuyu gıyaben, yani insanların gözlerinden uzakta iken de sürdüren demektir. İşte gerçek korku/haşyet budur. İnsanların gördüğü ve hazır bulundukları bir haldeki haşyete gelince, bu bazen riyakârlık ve gösteriş için yapılabilir. O bakımdan bu, haşyetin varlığına delil olmaz. Asıl faydalı olan haşyet, kulun hem insanların görmediği yerde, hem de görebileceği yerde haşyet duymasıdır. Gıyaben Allah'tan korkmaktan kasıt, gıyaben iman etmekteki mana olabilir. Buna göre buradaki gıyab/gayb, şehadetin/görünenin karşıt anlamı olur ki azap ve Allah'ın ayetlerinin geldiği görüldüğünde sahip olunan iman ve korku, ihtiyari değil, zaruri/mecburidir ve hiçbir faydası yoktur. Burada daha açık olan anlam da bu sonuncusudur. “ve (hakka) dönen bir kalp ile gelen” yani Mevlâsına dönen ve O’nu razı eden hususlara doğru yönelen.
34. Takvâ sahibi ve iyilerden olan bu kimselere şöyle denilecektir:“Oraya selâmet ile” yani türlü afet ve kötülüklerden yana esenlikte olarak ve hoşa gitmeyen bütün her şeyden uzak ve emniyet içerisinde “girin.”. Oranın nimetleri kesintisizdir. O nimetleri gölgelendiren ve hevesi kursakta bırakan hiçbir şey olmayacaktır. “İşte bu, ebedilik günüdür.” Bugünün sona ermesi de bugünde ölüm de söz konusu değildir. Neşeyi olumsuz olarak etkileyecek hiçbir şey yoktur.
35. “Orada diledikleri her şey onlarındır.” Ne isterlerse orada derhal onlar için var edilecektir. “Yanımızda” bütün bunlardan ayrı olarak “fazlası da var.” Rahman ve Rahim olan Allah, hiçbir gözün görmediği, hiçbir kulağın işitmediği, hiçbir insanın hatırından geçirmediği mükâfatlara onları gark edecektir. Bunun en büyüğü, en üstünü ve en değerlisi ise O’nun kerim vechini/yüzünü görme ve kelâmını işitme hazzını elde etme ve O’na yakın olma nimetine ermek olacaktır. Yüce Allah’tan, lütfu ile bunları bizlere nasip etmesini dileriz.
"(Dan ingatlah akan) hari (yang pada hari itu) Kami berta-nya kepada Jahanam, 'Apakah kamu sudah penuh?' Dia menjawab, 'Masih adakah tambahan?' Dan didekatkanlah surga itu kepada orang-orang yang bertakwa pada tempat yang tiada jauh (dari mereka). Inilah yang dijanjikan kepadamu, (yaitu) bagi setiap hamba yang selalu kembali (kepada Allah) lagi memelihara (semua peraturan-peraturanNya). (Yaitu) orang yang takut kepada Rabb Yang Maha Pemurah sedang Dia tidak kelihatan (olehnya) dan dia datang dengan hati yang bertaubat. (Dikatakan kepada penghuni surga), 'Masukilah surga itu dengan aman, itulah hari kekekalan.' Mereka di dalamnya memperoleh apa yang mereka kehendaki, dan pada sisi Kami ada tambahan(nya)." (Qaf: 30-35).
(30) Allah سبحانه وتعالى berfirman seraya menakut-nakuti para hamba-Nya, ﴾ يَوۡمَ نَقُولُ لِجَهَنَّمَ هَلِ ٱمۡتَلَأۡتِ ﴿ "(Dan ingatlah akan) hari (yang pada hari itu) Kami bertanya kepada Jahanam, 'Apakah kamu sudah penuh?'" Demi-kian itu karena terlalu banyaknya yang dilemparkan ke dalamnya, ﴾ وَتَقُولُ هَلۡ مِن مَّزِيدٖ ﴿ "dia menjawab, 'Masih adakah tambahan?'" Artinya, Neraka Jahanam terus meminta agar ditambah dari kalangan orang-orang yang berdosa dan pendurhaka, dengan marah terhadap orang-orang kafir, Allah سبحانه وتعالى telah menjanjikan Jahanam akan penuh sebagaimana yang disebutkan dalam Firman Allah سبحانه وتعالى,
﴾ لَأَمۡلَأَنَّ جَهَنَّمَ مِنَ ٱلۡجِنَّةِ وَٱلنَّاسِ أَجۡمَعِينَ 119 ﴿
"Sungguh Aku akan memenuhi Neraka Jahanam dengan jin dan manusia seluruhnya." (Hud: 119).
Hingga Rabb Pemilik Keperkasaan meletakkan KakiNya Yang Mulia (Yang Mahasuci dari Keserupaan) dan melebarkan pojok masing-masing, Neraka Jahanam berkata, "Cukup, cukup, aku sudah cukup dan penuh."[104]
(31) ﴾ وَأُزۡلِفَتِ ٱلۡجَنَّةُ ﴿ "Dan didekatkanlah surga itu," artinya, surga itu didekatkan sehingga bisa disaksikan dan dilihat kenikmatan abadi serta kesenangan yang ada di dalamnya. Surga didekatkan hanya untuk hamba-hamba Allah سبحانه وتعالى yang bertakwa padaNya, yang meninggalkan kesyirikan besar dan kecil, yang melaksanakan pe-rintah-perintah Rabb mereka serta tunduk dan patuh kepadaNya.
(32) Dan dikatakan kepada mereka seraya diberi ucapan selamat, ﴾ هَٰذَا مَا تُوعَدُونَ لِكُلِّ أَوَّابٍ حَفِيظٖ ﴿ "Inilah yang dijanjikan kepadamu, (yaitu) bagi setiap hamba yang selalu kembali (kepada Allah) lagi me-melihara (semua peraturan-peraturanNya)." Artinya, surga ini serta berbagai kesenangan yang diinginkan jiwa dan dipandang nikmat oleh mata yang ada di dalamnya itu adalah yang dijanjikan Allah سبحانه وتعالى kepada setiap orang yang kembali kepada Allah سبحانه وتعالى, kembali ke-padaNya di segala waktu, mengingatNya, mencintaiNya, meminta pertolongan, berdoa, takut dan berharap kepadaNya. ﴾ حَفِيظٖ ﴿ "Men-jaga," yaitu menjaga apa yang diperintahkan Allah سبحانه وتعالى, melaksana-kan dengan ikhlas serta sempurna untuk Allah سبحانه وتعالى semata dan men-jaga batasan-batasan Allah سبحانه وتعالى.
(33) ﴾ مَّنۡ خَشِيَ ٱلرَّحۡمَٰنَ ﴿ "(Yaitu) orang yang takut kepada Rabb Yang Maha Pemurah," artinya, takut kepadaNya karena mengenal Rabb-nya, mengharap rahmatNya serta senantiasa takut terhadap Allah سبحانه وتعالى meski tidak berada di hadapan orang. Dan inilah rasa takut yang sebenarnya. Sedangkan rasa takut di hadapan dan dalam pandangan orang, maka rasa takut itu adalah riya` dan sum'ah yang tidak menunjukkan rasa takut. Rasa takut yang membawa manfaat adalah rasa takut, baik di kala sendirian maupun ketika bersama orang lain. Kemungkinan maksud ayat ini juga adalah takut ter-hadap Allah سبحانه وتعالى meski tidak terlihat oleh mata seperti halnya yang dimaksud dengan beriman kepada yang ghaib. Ghaib adalah keba-likan dari nyata, karena iman dan rasa takut adalah sesuatu yang vital bukan alternatif karena bisa menentukan azab, kemudian ayat-ayat Allah سبحانه وتعالى datang dan inilah yang nampak.
﴾ وَجَآءَ بِقَلۡبٖ مُّنِيبٍ ﴿ "Dan ia datang dengan hati yang kembali," ia disifati dengan kembali kepada Penolongnya serta tertarik oleh berbagai faktor pendorong menuju keridhaanNya.
(34) Dikatakan kepada mereka yang bertakwa dan berbakti, ﴾ ٱدۡخُلُوهَا بِسَلَٰمٖۖ ﴿ "Masukilah surga itu dengan aman," masuk disertai de-ngan keselamatan dari segala bahaya dan keburukan, aman dari seluruh hal yang tidak diinginkan, kenikmatan mereka tidak pernah terputus, tidak terkotori dan tidak ada habisnya. ﴾ ذَٰلِكَ يَوۡمُ ٱلۡخُلُودِ ﴿ "Itu-lah hari kekekalan," tidak bisa lenyap, tidak ada kematian dan tidak ada sesuatu pun yang bisa mengotorinya.
(35) ﴾ لَهُم مَّا يَشَآءُونَ فِيهَا ﴿ "Mereka di dalamnya memperoleh apa yang mereka kehendaki," artinya, semua yang berkaitan dengan kehendak mereka akan didapatkan di dalam surga. ﴾ وَلَدَيۡنَا ﴿ "Dan pada sisi Kami," di samping itu ﴾ مَزِيدٞ ﴿ "ada tambahan(nya)," yaitu pahala yang dibentangkan oleh Allah سبحانه وتعالى Yang Maha Pemurah lagi Maha Penyayang yang belum pernah dilihat oleh mata, belum pernah didengar oleh telinga dan belum pernah terlintas di benak manusia. Dan yang lebih agung serta besar dari semua kenikmatan tersebut adalah memandang WajahNya Yang Mulia, mendengarkan Firman-Nya, menikmati berdekatan denganNya. Kita memohon karunia-Nya ini.
On the Day I will say to Hell, “Have you been filled?” and it will say, “Are there some more,” On the day I will say to hell, “Are you full with all the disbelievers and sinners that have been thrown into you?” It will reply to its Lord, saying, “Is there any more?” asking for more, angry for its Lord.
Thiên Đàng được mang đến gần cho những người ngoan đạo đối với Thượng Đế của họ qua việc chấp hành các mệnh lệnh của Ngài và tránh những điều Ngài ngăn cấm. Họ sẽ nhìn thấy những niềm vui và hưởng thụ nơi Thiên Đàng trong một khoảng cách không xa.
Ilalapit ang Paraiso para sa mga tagapangilag magkasala sa Panginoon nila sa pamamagitan ng pagsunod sa mga ipinag-uutos Niya at pag-iwas sa mga sinasaway Niya kaya makasasaksi sila sa anumang naroon na kaginhawahan nang hindi malayo mula sa kanila.
Le Paradis sera rapproché de ceux qui craignaient leur Seigneur en se conformant à Ses commandements et en renonçant à Ses interdits et ils verront les délices non loin d’eux.
E il Paradiso venne avvicinato ai devoti al loro Dio, coloro che hanno obbedito ai Suoi ordini e rispettato i Suoi divieti, e videro che la beatitudine che vi è in esso non era lontana da loro.
And Paradise will be brought near to the righteous, not far, And Paradise will be brought close for those who were mindful of their Lord by fulfilling His commands and refraining from things he did not allow. They will see all the blessings within it, without it being far from them.
El Paraíso se acercará a aquellos que eran temerosos de su Señor en cumplir Sus mandamientos y abstenerse de las cosas que no estaban permitidas. Verán todas las bendiciones allí, que no estarán distantes para ellos.
Surga lantas didekatkan kepada orang-orang yang bertakwa kepada Tuhan mereka dengan mengerjakan segala perintah-perintah-Nya dan menjauhi segala larangan-larangan-Nya, lalu mereka menyaksikan kenikmatan yang ada di dalamnya yang tidak jauh dari mereka.
Emirlerini yerine getirip yasaklarından sakınarak Rablerinden sakınanlar için cennet yakınlaştırılmıştır. Onlar, kendilerinden uzakta olmayacak şekilde orada bulunan nimetleri müşahede ederler.
A Džennet će se približiti bogobojaznima, onima koji su činili dobra djela, a sustezali se od grijehā; neće od njih biti daleko, gledat će njegove ljepote i čari.
Analysis of "Awwab" and 'Hafiz'
لِكُلِّ أَوَّابٍ حَفِيظٍ (" This is what you were promised for everyone oft-returning to Allah, vigilant....50:32). That is to say, Paradise has been promised to every person who is awwab and hafiz. Awwab refers to the person who turns to Allah. Here it means who turns to Him in repentance against sins. Sayyidna ` Abdullah Ibn Masud, Sha` bi and Mujahid ؓ said that Awwab refers to a person who recalls his sins in loneliness, private and secret, and seeks Allah's forgiveness. ` Ubaid Ibn ` Umair ؓ said that Awwab is one who seeks Allah's forgiveness of his sins in every sitting. And he further said that we are advised to recite the following invocation:
سُبحانَ اللہِ وَ بِحَمدِہٖ اللَّھُمَّ اِنِّی اَستغفِرُکَ مِمَّآ اَصَبتُ فِی مَجلِسِی ھٰذا
"Pure is Allah and praise be to Him. 0 Allah, I seek Your forgiveness of the evil that I might have committed in this sitting."
In a Prophetic Tradition, we are advised to recite the following supplication when dispersing. Allah will forgive all the sins that might have been committed in that session:
سُبحَانَکَ اللَّھُمَّ وَ بِحَمدِکَ لَٓا اِلٰہَ اِلَّا اَنتَ اَستغفِرُکَ وَ اَتُوبُ اِلَیکَ
"Pure are You, 0 Allah, and praise be to You. There is no god but You. I seek Your forgiveness and turn to You in penitence."
Hafiz (حَفِيظٍ ), according to Sayyidna ` Abdullah Ibn ` Abbas ؓ ، is one who remembers his sins, so that he may return to Allah in penitence and make amends. Another report from him defines اَلحَفِظُ ھُوِ الحَافِظُ لِاَمرِ اللہِ haflz as one who remembers his covenant with Allah, and does not break or betray it. Sayyidna Abu Hurairah ؓ reports from the Holy Prophet ﷺ who said: "Whoever performs four rak` at of Ishraq prayer early in the day is Awwab and Hafiz (Qurtubi).
E verrà detto loro: "Questo è ciò che Allāh ha promesso ad ogni uomo che torna pentito al suo Dio, attenendosi a ciò che il suo Dio gli ha prescritto".
Onlara şöyle denir: "Bu; tövbe ederek Rabbine dönen ve Rabbinin kendilerini sorumlu kıldığı şeyleri yerine getiren her kişi için Allah tarafından vadolunandır."
[It will be said], “This is what you were promised - for every returner [to Allah] and keeper [of His covenant] It will be said to them: “This is what Allah promised every one of you who frequently repents to his Lord and upholds whatever his Lord made obligatory upon him.”
On leur dira: Ceci est ce qu’Allah vous a promis pour tout être humain qui s’est repentit à Lui et a respecté ce que son Seigneur lui a commandé.
Sasabihin sa kanila: "Ito ay ang ipinangako sa inyo ni Allāh – para sa bawat palabalik sa Panginoon niya sa pagbabalik-loob, tagaingat ng anumang inobliga sa kanya ng Panginoon niya,
Bogobojaznima će biti rečeno: “Ovaj vam je užitak obećan dok ste bili na dunjaluku – svakom onom koji se kajao Allahu zbog počinjenih grijeha, i čuvao svoja dobra djela, i pazio da ne pređe Božije granice, i revno izvršavao Allahove zapovijesti.”
Họ được bảo: Đây là những gì mà Allah đã hứa với các người, những ai luôn biết quay đầu sám hối với Ngài khi lỡ làm điều sai trái và luôn duy trì những nghĩa vụ mà Ngài qui định cho họ.
Dikatakan kepada mereka, “Inilah yang dijanjikan oleh Allah kepada kalian bagi orang-orang yang kembali kepada Tuhannya dengan bertobat dan menjaga segala yang diwajibkan oleh Tuhannya terhadapnya.”
Se les dirá: “Esto es lo que Al-lah le prometió a quien con frecuencia se arrepiente ante su Señor y cumple lo que el Señor les hizo obligatorio”.
Merekalah yang takut kepada Allah saat sendiri dan tidak ada yang melihatnya kecuali Allah, lalu menjumpai Allah dengan hati yang bersih, banyak berharap, dan bertobat kepada-Nya.
Who feared the Merciful in private and came with a heart repenting heart. Whoever fears Allah in private, where none can see him except Allah, and meets Allah with a pure heart while having frequently turned to Him in humility.
Kendisini Yüce Allah'tan başka hiç kimsenin görmediği (gizli) hallerde dahi Rabbinden korkan ve selim bir kalp ile Rabbine çokça yönelen kimseler içindir.
Colui che teme Allāh in segreto, dove solo Allāh può vederlo, costui incontrerà Allāh con un cuore sereno, tornando ad Allāh continuamente.
In verse [ 33] we have the statement وَجَاءَ بِقَلْبٍ مُّنِيبٍ (...and comes up with a heart oriented towards Him....50:33]. Abu Bakr Warraq (رح) says that the characteristics of a munib is that he always maintains respect for Allah and humbles himself to Him and gives up his sensual and base desires.
Ceci est promis à tout individu qui redoute Allah dans les situations où seul Allah le voit, va à Sa rencontre avec un cœur sain et se repent souvent à Lui.
na sinumang nangamba kay Allāh nang lihim kung saan walang nakakikita sa kanya kundi si Allāh at nakipagkita kay Allāh na may pusong malinis na dumudulog kay Allāh, na madalas ang pagbabalik sa Kanya."
“To su oni koji su bili bogobojazni i onda kad ih niko osim Allaha nije vidio, i donijeli srce predano, odano, pokajničko.”
Ai sợ Allah một cách thầm kín trong lúc không ai nhìn thấy y ngoại trừ Allah và trở về trình diện Allah bằng trái tim tốt lành được đón nhận nơi Allah qua việc luôn biết ăn năn sám hối với Ngài.
Quien temía al Compasivo en privado, donde nadie podía excepto Al-lah, se encontrará con Él con un corazón puro, un corazón que con frecuencia, se volvía a Él con humildad.
Njima će biti rečeno: “Uđite u Džennet, u miru, gdje neće biti nikakve manjkavosti ni opasnosti!” Bit će to početak vječnosti, kojoj nikad kraj neće doći.
Onlara şöyle denir: "Hoşlanmadığınız şeylerden selamette (güvende) olduğunuz bir halde cennete girin. İşte bugün, kendisinden sonra yokluğun olmadığı ebedî kalış günüdür."
Enter it in peace. This is the Day of Eternity.” It will be said to them: “Enter into Paradise in total safety from everything you dislike. It is a day of eternity, one which is everlasting.”
Dikatakan kepada mereka, “Masuklah kalian ke dalam surga dalam kondisi selamat dari apa yang tidak kalian sukai, itu adalah hari yang kekal, tidak ada kefanaan setelahnya.”
Se les dirá: “Ingresen al Paraíso con total seguridad de todo lo que les desagrade. Es el día de la eternidad, aquel que será perpetuo”.
Verrà detto loro: "Entrate in Paradiso salvi da ogni cosa che temete. Quello sarà il giorno della vita eterna".
On leur dira: Entrez au Paradis en paix et à l’abri de tout ce que vous détestez. Ce Jour-là marquera le début d’une vie éternelle qui ne sera pas suivie de mort.
Sasabihin sa Kanila: "Pumasok kayo sa Paraiso ayon sa pagpapasok na nasasamahan ng kaligtasan mula sa kinasusuklaman ninyo; iyon ay ang Araw ng Pananatili na walang paglaho matapos niyon."
Họ được mời gọi: Các người hãy đi vào Thiên Đàng một cách bằng an. Đây là Ngày mà các người sẽ có cuộc sống hạnh phúc vĩnh hằng, sẽ không bao giờ có sự diệt vong và kết thúc sau Ngày này.
Vjernici će u Džennetu imati sve što zažele, ono što nikad niko nije vidio, niti je za takvo šta čuo, niti je ikom moglo pasti na um. U to spada i gledanje u Allahovo, džellešanuhu, plemenito lice.
Ukol sa kanila ang anumang niloloob nila rito na kaginhawahang hindi nauubos at mayroon Kaming isang dagdag na kaginhawahan kabilang sa anumang walang matang nakakita, walang taingang nakarinig, at hindi sumagi sa puso ng tao, at kabilang dito ang pagkakita kay Allāh.
Who are entitled to the eternal Paradise of God? They are the people who, in this world, went in constant fear of God’s punishment. Those who were afraid before they actually came face to face with their Maker will be the ones who will be safe from fear and grief on that Day, whereas others who knew no fear will be terror-struck. Fear of God creates heavenly attributes in man, while a lack of fear creates the attributes of Hell.
They will have whatever they wish therein, and with Me is more. They will have every everlasting blessing they desire in it, and I have many more blessings for them that no eye has ever seen, nor any ear has ever heard of, nor any heart of man has ever imagined. One of them is seeing Me may I be glorified.
Bagi mereka di dalamnya apa yang mereka inginkan dari kenikmatan-kenikmatan yang tidak akan lenyap dan di sisi Kami ada tambahan kenikmatan lain yang tidak pernah dilihat mata, tidak pernah didengar telinga, dan tidak pernah terlintas dalam hati manusia, di antaranya adalah melihat Allah -Subḥānahu-.
Verse [ 35] depicts the delights of Paradise: The first part states لَهُم مَّا يَشَاءُونَ فِيهَا (For them there will be whatever they wish,,,,, 50:35]. In other words, the righteous will have whatever delights they wish brought forthwith without any delay. It is recorded in Musnad of Ahmad on the authority of Sayyidna Abu Said Khudri ؓ that the Holy Prophet ﷺ said: "If anyone in Paradise wishes for children, the conception, delivery of the baby and its growth will all take place in a short span of time." (Ibn Kathir)
The second part of the verse states: وَلَدَيْنَا مَزِيدٌ (and with Us there is even more.) In other words, there are with Allah such desirable delights which have not been conceived of by any man and, therefore, they could not wish or desire for them. Sayyidna Anas and Jabir ؓ said that "more" in this context refers to the greatest reward of enabling the people of Jannah to see Allah bila kaif [ without "how" or in an indescribable manner ]. This, according to the Holy Prophet ﷺ ، is similar to His other statement in [ 10:26] لِّلَّذِينَ أَحْسَنُوا الْحُسْنَىٰ وَزِيَادَةٌ "For those who have done good is the best and even more." Some reports narrate that the inmates of Paradise will see Allah on Friday [ Qurtubi ]
Onlar için orada bitmek tükenmek bilmeyen nimetlerden diledikleri her şey ve katımızda da daha önce hiçbir gözün görmediği, hiçbir kulağın işitmediği ve daha önce hiçbir beşerin kalbine düşüncesi gelmemiş olan nimetlerden vardır. İşte Allah Teâlâ'yı görmek de bu nimetlerdendir.
Otterranno, in esso, la beatitudine che desiderano, senza limiti, e possediamo altre beatitudini che occhi non hanno mai visto né orecchie hanno mai sentito e che nessuno ha mai lontanamente immaginato, tra cui il fatto di poter vedere Allāh, gloria Sua.
Trong Thiên Đàng, họ sẽ có mọi thứ họ mong muốn và yêu thích, và sự hạnh phúc trong đó là bất tận. Và ở nơi TA (Allah) còn có một phần thêm nữa dành cho họ từ niềm hạnh phúc, cái mà chưa từng có đôi mắt nào từng nhìn thấy, chưa từng có đôi tai nào từng nghe qua và chưa từng có trái tim người phàm nào hình dung đến; đó là được nhìn ngắm Allah.
Allí tendrán todas las bendiciones eternas que deseen, y tengo para ellos muchas más bendiciones que ningún ojo ha visto nunca, ni ningún oído ha oído nunca, ni ningún corazón humano ha imaginado jamás. La mayor bendición será la contemplación de Al-lah, glorificado sea.
Ils y obtiendront les délices ininterrompus qu’ils voudront et Nous avons encore d’autres délices qu’aucun œil n’a vus, qu’aucune oreille n’a entendus et qu’aucun cœur n’a imaginés. Parmi ces délices, il y a la vue d’Allah exalté soit-Il.
Trước những kẻ đa thần vô đức tin ở Makkah, TA đã tiêu diệt biết bao cộng đồng còn mạnh hơn chúng, và tất cả chúng đều đã không tìm thấy chỗ nương thân nào trên quê hương của mình trước sự trừng phạt của TA.
Allah, džellešanuhu, uništio je mnoga nevjernička pokoljenja koja živješe prije mekanskih nevjernika, a bijahu moćniji od Mekelija. Po svijetu su za utočištem tragali, kako bi se kazne spasili, ali nisu uspjeli.
Mekke ehlinden yalanlayan bu müşriklerden önce ne kadar çok ümmeti helak ettik. Onlar güç kuvvet olarak bunlardan daha üstündü. Onlar; diyar diyar dolaşarak azaptan kurtulacakları bir yer aradılar, fakat bulamadılar.
How many nations there were which I destroyed before these denying idolaters amongst the people of Makkah. They searched in the lands hoping to find a place to run to, but they did not find it.
Warning the Disbelievers of the imminent Torment
In the concluding sentence of verse [ 36] نَقَّبُوا فِي الْبِلَادِ هَلْ مِن مَّحِيصٍ (and they searched out the cities: Was there any place to escape?), the verb نَقَّبُوا naqqabu is derived from the infinitive tanqib which literally means to make a hole, to perforate or pierce. Idiomatically, it connotes to go or go away through the distant land or country or journey or traverse. (al-Qamus).
The word mahis means asylum or a place of refuge. In this verse Allah poses a rhetorical question to the unbelievers: How many generations We have destroyed before you! They were more numerous and mightier than you, and they traveled throughout the land for trade and business, but they could not find shelter from their destined death. No land could give them shelter.
Warning the Disbelievers of the imminent Torment; commanding the Prophet to pray and have Patience
Allah the Exalted asks, `how many We have destroyed before these denying disbelievers'
مِّن قَرْنٍ هُمْ أَشَدُّ مِنْهُم بَطْشاً
(a generation who were stronger in power than they.) they were more numerous, mightier than they and who constructed on the earth and built on it more than they. The statement of Allah the Exalted,
فَنَقَّبُواْ فِى الْبِلَـدِ هَلْ مِن مَّحِيصٍ
(And they went about the land! Could they find any place of refuge) Ibn `Abbas commented, "They left the traces throughout the land," Qatadah said, "They traveled throughout the land seeking provisions through trade and business, more than you have." Allah's statement,
هَلْ مِن مَّحِيصٍ
(Could they find any place of refuge) means, `could they find a shelter from Allah's decision and appointed destiny Have what they collected benefited them or averted Allah's torment when it came to them on account of their denial of the Messengers Likewise, you will never be able to avert, avoid, or find refuge or shelter (from His torment).' Allah the Exalted and Most Honored said,
إِنَّ فِى ذَلِكَ لَذِكْرَى
(Verily, therein is indeed a reminder) and a lesson,
لِمَن كَانَ لَهُ قَلْبٌ
(for him who has a heart) meaning, a sound understanding with which he comprehends, or, a good mind, according to Mujahid,
أَوْ أَلْقَى السَّمْعَ وَهُوَ شَهِيدٌ
(or gives ear while he is heedful.) meaning, he hears the speech, comprehends and understands it in his mind and grasps its indications with his intellect. Mujahid said that,
أَوْ أَلْقَى السَّمْعَ
(or gives ear), means, he does not talk to himself but listens with an attentive heart. Ad-Dahhak commented, "The Arabs would say that someone has given ear when he hears with his ears, while his heart is present and not absent." Ath-Thawri and several others said similarly. The statement of Allah the Exalted and Most Honored;
وَلَقَدْ خَلَقْنَا السَّمَـوَتِ وَالاٌّرْضَ وَمَا بَيْنَهُمَا فِى سِتَّةِ أَيَّامٍ وَمَا مَسَّنَا مِن لُّغُوبٍ
(And indeed We created the heavens and the earth and all that between them in six Days and nothing of fatigue touched Us.) is emphasis on the Resurrection because He Who is able to create the heavens and earth without fatigue, then surely He is able to resurrect the dead. Qatadah said, "The Jews, may Allah's curses descend on them, said that Allah created the heavens and earth in six days and then rested on the seventh day, which was the Sabbath. This is why they call it a holiday. Allah the Exalted then sent down denial of their statement and false opinion." Allah said, m
وَمَا مَسَّنَا مِن لُّغُوبٍ
(and nothing of fatigue touched Us.) indicating that no sleep, exhaustion or weariness affects Him. Allah the Exalted the Blessed said in other Ayat,
أَوَلَمْ يَرَوْاْ أَنَّ اللَّهَ الَّذِى خَلَقَ السَّمَـوَتِ وَالاٌّرْضِ وَلَمْ يَعْىَ بِخَلْقِهِنَّ بِقَادِرٍ عَلَى أَن يُحْىِ الْمَوْتَى بَلَى إِنَّهُ عَلَى كُلِّ شَىْءٍ قَدِيرٌ
(Do they not see that Allah, Who created the heavens and the earth, and was not wearied by their creation, is able to give life to the dead Yes, He surely is Able to do all things.)(46:33),
لَخَلْقُ السَّمَـوَتِ وَالاٌّرْضِ أَكْـبَرُ مِنْ خَلْقِ النَّاسِ
(The creation of the heavens and the earth is indeed greater than the creation of mankind.)(40:57) and,
أَءَنتُمْ أَشَدُّ خَلْقاً أَمِ السَّمَآءُ بَنَـهَا
(Are you more difficult to create or is the heaven that He constructed)(79:27) Allah the Exalted and Most Honored said,
فَاصْبِرْ عَلَى مَا يَقُولُونَ
(So bear with patience all that they say, ) in reference to those who deny the Prophet , ordering him to be patient with them and turn away from them in a good way,
وَسَبِّحْ بِحَمْدِ رَبِّكَ قَبْلَ طُلُوعِ الشَّمْسِ وَقَبْلَ الْغُرُوبِ
(and glorify the praises of your Lord, before the rising of the sun and before (its) setting.) There were two ordained prayers prior to the Isra' journey. One before the rising of the sun at dawn and the other before sunset in the evening. Qiyam Al-Layl, prayer at night, was a command for the Prophet and his followers for sometime but it was later abrogated for the Ummah. Later, during the Isra' journey, Allah abrogated all of the previous orders for prayer by ordaining five daily prayers, including the prayers of Fajr before sunrise, and `Asr in the late afternoon. Imam Ahmad recorded that Jarir bin `Abdullah said, "When we were sitting with the Prophet , he looked at the full moon and said,
«أَمَا إِنَّكُمْ سَتُعْرَضُونَ عَلَى رَبِّكُمْ فَتَرَوْنَهُ كَمَا تَرَوْنَ هذَا الْقَمَرَ لَا تُضَامُّونَ فِيهِ، فَإِنِ اسْتَطَعْتُمْ أَنْ لَا تُغْلَبُوا عَلَى صَلَاةٍ قَبْلَ طُلُوعِ الشَّمْسِ وَقَبْلَ غُرُوبِهَا فَافْعَلُوا»
(Certainly you will be brought before your Lord and will see Him as you see this moon, and you will have no trouble in seeing Him. So, if you can avoid missing the prayer before the sunrise and the prayer before sunset, you must do so.) He then recited Allah's statement,
وَسَبِّحْ بِحَمْدِ رَبِّكَ قَبْلَ طُلُوعِ الشَّمْسِ وَقَبْلَ الْغُرُوبِ
(and glorify the praises of your Lord, before the rising of the sun and before (its) setting.)"' The Two Sahihs and the rest of the Group collected this Hadith through the chain of Isma`il. Allah the Exalted said,
وَمِنَ الَّيْلِ فَسَبِّحْهُ
(And during a part of the night glorify His praises), meaning pray to Him. Allah said Ayah,
وَمِنَ الَّيْلِ فَتَهَجَّدْ بِهِ نَافِلَةً لَّكَ عَسَى أَن يَبْعَثَكَ رَبُّكَ مَقَاماً مَّحْمُودًا
(And in some parts of the night offer the Salah with it, as an additional prayer for you. It may be that your Lord will raise you to Maqam Mahmud.) (17:79) Ibn Abi Najih reported that Mujahid said that Ibn `Abbas said that,
وَأَدْبَـرَ السُّجُودِ
(and after the prostrations.) refers to Tasbih, i.e. glorifying Allah's praises, after the prayers. There is a Hadith collected in the Two Sahihs that supports this meaning. Abu Hurayrah said, "Some poor migrants came and said, `O Allah's Messenger! The wealthy people will get higher grades and will have permanent enjoyment. ' The Prophet said,
«وَمَا ذَاكَ؟»
(Why is that) They said, `They pray as we do, fast as we do, yet they give charity, but we can not. They free slaves, but we can not.' The Prophet said,
«أَفَلَا أُعَلِّمُكُمْ شَيْئًا إِذَا فَعَلْتُمُوهُ سَبَقْتُمْ مَنْ بَعْدَكُمْ وَلَا يَكُونُ أَحَدٌ أَفْضَلَ مِنْكُمْ إِلَّا مَنْ فَعَلَ مِثْلَ مَا فَعَلْتُمْ؟ تُسَبِّحُونَ وَتَحْمَدُونَ وَتُكَبِّرُونَ دُبُرَ كُلِّ صَلَاةٍ ثَلَاثًا وَثَلَاثِين»
(Shall I tell you about something that, if you did it, you would catch up with those who have surpassed you and nobody would be better than you except those who would do the same Say, `Subhan Allah, Alhamdulillah and Allahu Akbar,' thirty-three times each after every prayer.) Later, they came back and said, `O Allah's Messenger! Our brethren, the wealthy Muslims, heard of what we did and they also did the same.' The Prophet said,
«ذلِكَ فَضْلُ اللهِ يُؤْتِيهِ مَنْ يَشَاء»
(This is a favor and grace of Allah, and He grants it to whom He wills.)" There is another way of explaining the Ayah. It is that Allah's statement,
وَأَدْبَـرَ السُّجُودِ
(and after the prostrations.) refers to the two Rak`ahs after the Maghrib prayer. This was reported from `Umar bin Al-Khattab, `Ali bin Abi Talib and his son Al-Hasan, `Abdullah bin `Abbas, Abu Hurayrah and Abu Umamah, may Allah be pleased with them. This is also the saying of Mujahid, `Ikrimah, Ash-Sha`bi, An-Nakha`i, Al-Hasan Al-Basri, Qatadah, and others.
Qu’ils sont nombreux les peuples, que Nous avons anéantis avant ces polythéistes dénégateurs de la Mecque, qui ont cherché vainement dans les contrées alentours des lieux où se réfugier.
Betapa banyak umat yang telah Kami hancurkan sebelum orang-orang musyrik yang mendustakan dari penduduk Makkah itu, padahal dahulu mereka lebih kuat dari penduduk Makkah. Lantas mereka mencari tempat melarikan diri ke beberapa negeri dengan harapan mereka bisa mendapatkan tempat yang terhindar dari siksa, akan tetapi mereka tidak mendapatkannya.
"Dan berapa banyaknya umat-umat yang telah Kami bina-sakan sebelum mereka yang mereka itu lebih besar kekuatannya daripada mereka ini, maka mereka (yang telah dibinasakan itu) telah pernah menjelajah di beberapa negeri. Adakah (mereka) mendapat tempat lari (dari kebinasaan)? Sesungguhnya pada yang demikian itu benar-benar terdapat peringatan bagi orang-orang yang mempunyai hati atau yang menggunakan pendengarannya, sedang dia menyaksikannya." (Qaf: 36-37).
(36) Allah سبحانه وتعالى berfirman seraya menakut-nakuti kaum musy-rikin yang mendustakan Rasulullah a, ﴾ وَكَمۡ أَهۡلَكۡنَا قَبۡلَهُم مِّن قَرۡنٍ ﴿ "Dan berapa banyaknya umat-umat yang telah Kami binasakan sebelum me-reka," yakni, umat-umat yang banyak, ﴾ هُمۡ أَشَدُّ مِنۡهُم بَطۡشٗا ﴿ "yang mereka itu lebih besar kekuatannya daripada mereka ini," artinya, lebih kuat dan lebih kuat bekas karyanya di atas muka bumi ini, karena itulah Allah سبحانه وتعالى berfirman, ﴾ فَنَقَّبُواْ فِي ٱلۡبِلَٰدِ ﴿ "Mereka menjelajah di beberapa negeri," mereka pernah membangun benteng yang kokoh, rumah yang tinggi menjulang, menanam pohon, membuat sungai, berco-cok tanam, memakmurkan sekaligus menghancurkan, ketika me-reka mendustakan utusan Allah سبحانه وتعالى serta menentang ayat-ayatNya, Allah سبحانه وتعالى menyiksa mereka dengan azab yang pedih dan berat. ﴾ هَلۡ مِن مَّحِيصٍ ﴿ "Adakah (mereka) mendapat tempat lari (dari kebinasaan)?" Artinya, tidak ada tempat bagi mereka untuk lari dari azab Allah سبحانه وتعالى ketika azab itu datang kepada mereka dan tidak ada sesuatu pun yang dapat menyelamatkan mereka. Kekuatan, harta, dan anak-anak mereka sama sekali tidak berguna.
(37) ﴾ إِنَّ فِي ذَٰلِكَ لَذِكۡرَىٰ لِمَن كَانَ لَهُۥ قَلۡبٌ ﴿ "Sesungguhnya pada yang demikian itu benar-benar terdapat peringatan bagi orang-orang yang mempunyai hati," yakni hati yang agung, hidup, cerdas, dan suci. Apabila ayat-ayat Allah سبحانه وتعالى datang, hati mengingat dan memanfa-atkannya sehingga nilainya semakin naik. Begitu juga orang yang mendengarkan ayat-ayat Allah سبحانه وتعالى untuk dijadikan petunjuk hati, ﴾ شَهِيدٞ ﴿ "sedang dia menyaksikannya," yaitu ada, ini juga memiliki peringatan, nasihat, pengobat, dan petunjuk. Adapun orang yang berpaling dan tidak mau mendengarkan ayat-ayat Allah سبحانه وتعالى, maka semua itu tidak berguna sama sekali, sebab hatinya tidak bisa me-nerima, sehingga hikmah Allah سبحانه وتعالى tidak bisa memberikan hidayah pada orang yang memiliki sifat seperti itu.
Cuántas naciones destruí antes de que estos idólatras negadores existieran entre la gente de La Meca. Buscaron en la tierra con la esperanza de encontrar un lugar donde huir, pero no lo hallaron.
E quanti popoli abbiamo distrutto prima di questi idolatri rinnegatori della Mekkah. Perlustrate il paese alla ricerca di una via di scampo dalla punizione, ma non la troverete.
36- Biz, onlardan önce nice nesiller helâk ettik ki onlar, bunlardan çok daha güçlü idiler ve yerin de altını üstüne getirmişlerdi. Ama var mı (azaptan) kaçıp kurtulacak bir yer?
37- Şüphesiz bunda kalbi olan veya (zihnen) hazır bulunup kulak veren kimse için bir öğüt vardır.
36. Allah’a ortak koşan ve Peygamber sallallahu aleyhi ve sellem’i yalanlayan kimseleri korkutmak üzere Yüce Allah şöyle buyurmaktadır:“Biz, onlardan önce nice nesiller” pek çok ümmetler “helâk ettik ki onlar, bunlardan çok daha güçlü idiler.” Yani yeryüzündeki güç ve eserleri daha fazla idi. “Yerin de altını üstüne getirmişlerdi.” Yani çok sağlam kaleler, oldukça yüksek köşkler yapmışlar, ağaçlar dikmiş, ırmaklar akıtmış, ekmiş, biçmiş, imar etmişler, pek çok yerleri de yıkmışlardı. Allah’ın peygamberlerini yalanlayıp âyetlerini inkâr edince Allah onları can yakıcı bir ceza, çok çetin bir azap ile yakalayıverdi. “Ama var mı (azaptan) kaçıp kurtulacak bir yer!?” Allah’ın azabı üzerlerine indi mi Allah’ın azabından kurtuluş ve kurtarıcı olmaz. Güçlerinin, mallarının ve çocuklarının da kendilerine hiçbir faydası olmadı.
37. “Şüphesiz bunda kalbi olan” yani sağlam, diri, arınmış ve kavrayış sahibi bir kalbi olan. İşte böyle bir kimse, Allah’ın âyetlerinden birisini duysa hemen öğüt alır, ondan yararlanır ve onunla yükselir. Aynı şekilde Allah’ın âyetlerine kulak veren, bunları doğru yolu bulmak üzere dinleyen ve kalbi “hazır bulunup kulak veren kimse için bir öğüt vardır.” Böylesi için öğüt, ibret, şifa ve hidâyet söz konusudur. Allah’ın âyetlerine kulak vermeyip yüz çeviren kimseye gelince bu âyetler, böyle birisine hiçbir fayda vermez. Çünkü böyle bir kimse, kabul etmez. Yüce Allah’ın hikmeti de bu niteliğe sahip olan kimselere hidâyet vermemeyi gerektirir.
Kay rami ng mga kalipunang ipinahamak Namin bago ng mga tagapagtambal na tagapagpasinungaling na ito kabilang sa mga mamamayan ng Makkah. Sila noon ay higit na matindi kaysa sa mga ito sa lakas, saka nagsiyasat sila sa bayan nang sa gayon sila ay makatagpo ng matatakasan mula sa pagdurusa ngunit hindi sila nakatagpo niyon.
U uništenju drevnih nevjerničkih naroda opomena je svakom onom ko ima srce pa pomoću njega razumije Allahove riječi i dokaze ili za onog koji sluša a pribrana je srca, nije nemaran.
In verità, la distruzione dei popoli precedenti che è stata menzionata è un monito e un esempio rivolto a chi possiede un cuore per ragionare o che ascolta con il proprio cuore, senza mostrare indifferenza.
Channels of Acquiring Knowledge
لِمَن كَانَ لَهُ قَلْبٌ ( who has a heart - 50:37). Ibn ` Abbas ؓ has said that here the word qalb [ heart ] means ` aql [ intellect ], because the centre of intellect is heart. Some scholars of Qur'an say that "heart" here refers to life, because the axis of life is heart. Thus the verse means only that person will be able to benefit from the advice and lesson of the Qur'an who has life or a sound understanding with which he comprehends. The one devoid of intellect cannot benefit from the Qur'an.
أَوْ أَلْقَى السَّمْعَ وَهُوَ شَهِيدٌ (and gives ear [ to the truth ] attentively....50:37). The phrase Ilqa'-us- sam' connotes to listen to someone attentively and the word Shahid means present. The message of the above verses is that two types of people benefit: [ 1] a person who has the mind and the intellect who understands it in his mind and accepts it; and [ 2] a person who gives his ears and listens to the Divine verses with an attentive heart, while his heart is present and not absent. Mazhari interprets that the first type is called kamilin [ thoroughly proficient members of the Islamic community ]. The second type is their followers and sincere seekers of Reality who are under the direction of a spiritual guide who, on account of their sincerity and purity of heart, accept the teachings of the religion.
Şüphesiz önceki ümmetlerin helakının zikredilmesinde, kendisi ile akıl ettiği bir kalbi olan yahut gafil olmayan ve hazır olan bir kalp ile işiten kimseler için bir hatırlatma ve bir öğüt vardır.
Tunay na sa nabanggit na iyon na pagpapahamak sa mga kalipunang nauna ay talagang may pagpapaalaala at may pangaral para sa sinumang nagkaroon ng isang pusong naipang-uunawa o nagtuon ng pakikinig niya na nakadalo ang puso, hindi nalilingat.
Sesungguhnya di dalam apa yang telah disebutkan berupa dihancurkannya umat-umat yang terdahulu terdapat peringatan dan pelajaran bagi orang yang mempunyai hati yang dengannya ia berpikir atau mendengarkan dengan pendengaran yang dihadiri hati dan tidak lalai.
Cet anéantissement des peuples du passé est assurément un rappel et une exhortation adressés à ceux qui ont un cœur qui leur sert à comprendre, qui prêtent l’oreille avec bonne volonté et ne sont pas indifférents.
Quả thật trong sự việc các cộng đồng trước bị hủy diệt là một bài học nhắc nhở và khuyên răn đến những ai có trái tim biết suy ngẫm và nhận thức hoặc biết dùng đôi tai để lắng nghe bằng cả tấm lòng, không phớt lờ và xao lãng.
En la destrucción de las naciones anteriores que se ha mencionado hay un recordatorio y una lección para aquel que tiene un corazón presto a entender, o que escucha atentamente y con ánimo, no con un corazón distraído.
In that destruction of the previous nations which has been mentioned are a reminder and lesson for one who has a heart to understand with, or who listens attentively with presence of mind, and not absentmindedly.
Nations of the world progress and rise until they reach their zenith. But, when they are afflicted by God’s scourge, as a result of their misdeeds, they are reduced to such a condition that they cannot find any place in the world to which they can run away or in which they might take refuge. There are great lessons in these events of history. But lessons can be learnt only by one who is mentally alive so that he may derive their unspoken message from events, or by one in whom the capacity to hear is unimpaired, so that when divine messages are conveyed to him, they go straight to the core of his innermost being unimpeded.
38- Andolsun biz gökleri, yeri ve iki arasındakileri altı günde yarattık. Bize hiç yorgunluk da dokunmadı.
39- O halde onların söylediklerine sabret ve hem güneş doğmadan önce hem de batmadan önce Rabbini hamd ile tesbih et!
40- Gecenin bir kısmında ve secdelerin/namazların ardında da O’nu tesbih et.
38. Bu buyrukla Yüce Allah, pek büyük kudreti ve etkin meşîeti ile vücuda getirdiği en büyük mahlukat hakkında haber vermektedir:“Andolsun biz gökleri, yeri ve iki arasındakileri altı günde yarattık.” Bu günlerin ilki pazar, sonuncusu cuma günüdür. Bunları yüce zatına herhangi bir yorgunluk, bitkinlik, acizlik vb. bir şey dokunmaksızın var etmiştir. Büyüklüklerine ve azametlerine rağmen bunları var edenin, ölüleri tekrar diriltmesi, elbette ve öncelikle söz konusudur.
39-40. “O halde onların söylediklerine” seni yermelerine ve yalanlamalarına “sabret!” Onların eziyetleri ile uğraşacak yerde Rabbine itaat et, günün başında ve sonunda, gecenin çeşitli vakitlerinde ve namazların akabinde Rabbini tesbih et. Çünkü Yüce Allah’ı anmak, nefislere teselli verir, ünsiyet kazandırır ve sabrı kolaylaştırır.
Quả thật, TA (Allah) đã tạo các tầng trời và trái đất cũng như tất cả vạn vật trong trời đất trong sáu ngày mặc dù TA toàn năng tạo chúng ra trong một khoảnh khắc. Và TA không hề mệt mỏi trong sự việc đó như những kẻ Do Thái đã nói.
Talaga ngang lumikha Kami ng mga langit, at lumikha Kami ng lupa at anumang nasa pagitan ng mga langit at lupa sa anim na araw sa kabila ng kakayahan Namin sa paglikha sa mga ito sa isang iglap. Walang tumama sa Amin na anumang kapaguran, gaya ng sinasabi ng mga Hudyo.
Sungguh, telah Kami ciptakan langit dan Kami ciptakan bumi serta segala yang ada di antara keduanya dalam enam hari meskipun Kami mampu menciptakannya dalam sekejap dan tidaklah Kami merasa capek sebagaimana yang dikatakan oleh orang-orang Yahudi.
Creé los cielos y la Tierra y todo lo que hay en ellos en seis días, a pesar de Mi poder para crearlos en un instante, y el cansancio no me afectó como dicen los judíos.
"Dan sungguh telah Kami ciptakan langit dan bumi dan apa yang ada di antara keduanya dalam enam masa, dan Kami sedikit-pun tidak ditimpa keletihan. Maka bersabarlah kamu terhadap apa yang mereka katakan dan bertasbihlah sambil memuji Rabbmu sebelum terbit matahari dan sebelum terbenam(nya). Dan bertas-bihlah kamu kepadaNya di malam hari dan setiap selesai shalat." (Qaf: 38-40).
(38) Ini adalah pemberitahuan Allah سبحانه وتعالى tentang KuasaNya yang Mahaagung serta kehendakNya yang pasti terlaksana, yang dengan itu Allah سبحانه وتعالى menciptakan makhluk terbesar y a i t u ﴾ ٱلسَّمَٰوَٰتِ وَٱلۡأَرۡضَ وَمَا بَيۡنَهُمَا فِي سِتَّةِ أَيَّامٖ ﴿ "langit dan bumi dan apa yang ada di antara keduanya dalam enam masa," dimulai dari Hari Ahad dan berakhir pada Hari Jum'at tanpa lelah dan letih. Allah سبحانه وتعالى yang menciptakan langit dan bumi segitu besar dan luasnya tentu lebih mampu untuk menghi-dupkan manusia yang telah mati.
(39-40) ﴾ فَٱصۡبِرۡ عَلَىٰ مَا يَقُولُونَ ﴿ "Maka bersabarlah kamu terhadap apa yang mereka katakan," yakni yang mencelamu dan mendustakan risalah yang kau bawa, sibukkan dirimu dengan ketaatan terhadap Rabbmu dan bertasbihlah di permulaan siang dan di penghujung-nya dan pada waktu malam hari serta setiap selesai shalat, karena mengingat Allah سبحانه وتعالى bisa membawa pelipur untuk jiwa, melegakan jiwa, dan meringankan beban untuk bersabar.
Allah je stvorio nebesa i Zemlju i ono što se između njih nalazi za šest vremenskih razdoblja, dana, (a bio je to kadar stvoriti u jednom trenutku), i nije Ga zbog toga zadesila malaksalost ni umor, kako to tvrde jevreji.
And I created the heavens and I created the earth and whatever is between the heavens and the earth in six days, despite My power to create them in one moment, and I was not affected by tiredness as the Jews say.
Nous avons créé les Cieux, la Terre et ce qui se trouve entre les deux en six jours, bien que Nous ayons le pouvoir de les créer en un instant. Aucune fatigue ne Nous a saisi suite à cela, contrairement à ce que prétendent les juifs.
Ant olsun biz; gökleri, yeri ve gökler ile yer arasında bulunanları bir anda yaratmaya kadir olmakla birlikte bunları altı günde yarattık. Yahudilerin iddia ettiği gibi bize hiçbir yorgunluk da dokunmadı.
Creammo i Cieli e creammo la Terra, e creammo ciò che vi è tra i Cieli e la Terra in sei giorni, nonostante siamo in grado di crearli in un attimo, e non ne fummo affaticati come affermano gli Ebrei.
Sois donc patient, ô Messager, à l’égard de ce que disent les juifs et d’autres et implore ton Seigneur en accomplissant la prière de l’aube avant que le Soleil ne se lève et la prière de l’après-midi avant le coucher du soleil.
وَسَبِّحْ بِحَمْدِ رَبِّكَ قَبْلَ طُلُوعِ الشَّمْسِ وَقَبْلَ الْغُرُوبِ (and proclaim His purity along with your Lord's praise before sunrise and before sunset... 50:39). The imperative verb sabbih is derived from the infinitive tasbih which originally means to declare or proclaim the purity of Allah. This comprehends the verbal declaration or proclamation and the worship, such as prayer. Therefore, some scholars say that tasbih before sunrise refers to the morning prayer, and tasbih before sunset refers to ` Asr (late afternoon) prayer. Sayyidna Jarir Ibn ` Abdullah ؓ reports from the Holy Prophet ﷺ [ as part of a long Tradition ]
اِن اسَطَعتُم اَن لَّا تُغلَبُوا عَلیٰ صَلَوٰۃِ قَبلَ طُلُوعِ الشَّمسِ وَقَبلَ غُرُوبِھَا، یَعنِی اَلعَصرَ وَ الفَجرَ ثُمَّ قَرَأ جَرِیر ؓ قَبْلَ طُلُوعِ الشَّمْسِ وَقَبْلَ الْغُرُوبِ ۔ (بخاری و مسلم و اللفظ لمسلم)
"So if you can avoid missing the prayer before the sunrise and the prayer before sunset, that is the 'Asr prayer and the morning prayer, you must do so." (Bukhari and Muslim the wordings of Muslim: vide Qurtubi)
Although according to the majority of commentators, tasbih in the verse refers to salah (prayer), yet the general words of tasbih include all those invocations also the recitation of which is encouraged by authentic ahadith at the time of morning and evening. Bukhari and Muslim have recorded a Tradition on the authority of Sayyidna Abu Hurairah ؓ that the Holy Prophet ﷺ said:
"If you recite morning and evening سُبحَانَ اللہ subhanallah a hundred times, no one will bring, on the Day of Judgment, a virtuous act better than it, except those who would recite the same tasbih in the same number or even more than that."
In the same collections, a narration by the same authority, says that whosoever recites subhanallahi wa bi hamdihi one hundred times in a day, his sins will be forgiven, even though they may be more than the waves of the sea. (Mazhari)
Pazienta, o Messaggero, su ciò che gli Ebrei e gli altri dicono, e prega il tuo Dio, lodandoLo nella Preghiera Al-Fajr, prima che sorga il sole, e nella Preghiera Al-Așr, prima del tramonto.
-Ey Peygamber!- Yahudilerin ve diğerlerinin dediklerine sabret. Rabbin için Güneş'in doğuşundan önce sabah namazını kıl. Batmasından önce ikindi namazını da Rabbine hamt ederek kıl.
Poslaniče, strpljivo podnosi ono što govore jevreji i drugi nevjernici! I obavljaj sabahski namaz prije sunčeva izlaska, hvaleći Allaha, te obavljaj ikindija-namaz prije Sunčeva zalaska.
Bersabarlah kamu -wahai Rasul- atas apa yang dikatakan oleh orang-orang Yahudi dan selain mereka, dirikanlah salat Subuh untuk Tuhanmu dengan memuji-Nya sebelum terbitnya matahari, dan dirikanlah salat Asar sebelum terbenamnya matahari.
Entonces, sé paciente, Mensajero, sobre lo que los judíos y otros dicen, y haz la oración del amanecer, alabándolo antes del amanecer, y haz la oración de la tarde antes del ocaso.
So be patient, O Messenger, on what the Jews and others say, and pray the Fajr prayer to your Lord, praising Him before sunrise, and pray Asr before sunset.
Bởi thế, Ngươi - hỡi Thiên Sứ Muhammad - hãy kiên nhẫn chịu đựng trước những lời mà những kẻ Do Thái và những ai khác thốt ra. Ngươi hãy dâng lễ nguyện Salah thờ phượng Thượng Đế của Ngươi và hãy tán dương ca tụng Ngài sáng chiều - lễ nguyện Salah Fajr trước khi mặt trời mọc và lễ nguyện Salah Asr trước khi mặt trời lặn.
Kaya magtiis ka, O Sugo, sa sinasabi ng mga Hudyo at iba pa sa kanila. Magdasal ka sa Panginoon mo habang nagpupuri sa Kanya sa dasal sa madaling-araw bago ng pagsikat ng araw at magdasal ka sa hapon bago ng paglubog nito.
Pada malam hari dirikanlah salat untuk-Nya dan bertasbihlah kepada-Nya di setiap selesai salat.
Geceleyin O'nun için namaz kıl ve namazlardan sonra O'nu tespih et.
E invocaLo durante la notte e glorificaLo nella preghiera.
Glorifícalo por la noche y después de las oraciones.
Et durant la nuit, implore-Le et glorifie-Le après les prières.
وَأَدْبَارَ السُّجُودِ (...and at the ends of prostration.... 50:40) Mujahid (رح) interprets sujud in this verse to refer to the five obligatory prayers, and the phrase "at the ends of the prostrations", according to him, refers to all those tasbihat which authentic ahadith encourage us to recite after every prayer. Sayyidna Abu Hurairah ؓ reports that the Holy Prophet ﷺ said: "Whosoever recites after every obligatory prayer 33 times subhanallah (سُبحَانَ اللہ), 33 times al-hamdulillah (اَلحَمدُ للہ) and 33 times allahu 'akbar (اللہُ اَکبَر), and once:
لَا اِلٰہَ ِالّا اللہُ وَحدَہُ ، لَا شَرِیکَ لَہُ ، لَہُ المُلکُ وَ لَہُ الحَمدُ وھُوَ علیٰ کُلِّ شیٔ قَدِیر
la ilaha illatlahu wahdahu la-sharika lahu lah-ul-mulku wa-lah-ul- hamdu wa huwa 'ala kulli shai'in qadeer.
- all his sins will be forgiven, even though they may be equal to the waves of the sea (Bukhari and Muslim). The phrase "at the ends of the prostrations" could also refer to the supererogatory prayers to be performed after the obligatory prayers as authentic Traditions testify (Mazhari).
Glorify Him at night and after the prayers.
Bởi thế, Ngươi hãy lễ nguyện Salah trong đêm và hãy tán dương ca tụng Ngài sau các buổi lễ nguyện Salah bắt buộc.
The creation of the heavens and the earth in six days, in other words in six stages, indicates that God’s method of doing things is a gradual one. When God, in spite of being the possessor of all Powers, brings things into existence gradually on a long-term basis, man should also desist from making undue haste, but rather try to reach his goals through action marked by patience. Preaching, from beginning to end, is an act of patience. In this process one has to put up with the bitterness evinced by others, and persevere in one’s task in spite of there being no favourable results in sight. This patience-trying process can be pursued only by one whose days and nights are spent in remembrance of God, who reposes all hope not in human beings but in God and who does not fall a prey to a feeling of frustration, in spite of having lost everything. In the Bible it is mentioned that God created heaven and earth in six days and rested on the seventh day. This part of the verse ‘...nor were We ever wearied’ contradicts and corrects the biblical statement. Rest is taken by one who becomes tired. God does not become tired and, as such, He does not need rest.
Sa bahagi ng gabi ay magdasal ka sa Kanya at magluwalhati ka sa Kanya matapos ng mga dasal.
I obavljaj namaz noću i slavi Allaha poslije svakog namaza.
Vjerovjesniče, osluškuj Dan kad će melek drugi put puhnuti u rog iz mjesta koje će svima biti blizu!
41- Seslenenin yakın bir yerden sesleneceği güne kulak ver.
42- O gün onlar o hak çığlığı işiteceklerdir; işte o, (kabirlerden) çıkış günüdür.
43- Hiç şüphesiz hayat veren de biziz, öldüren de. Dönüş de yalnız bizedir.
44- O gün yer yarılır da onlar hızla çıkıp (mahşer meydanına koşarlar). Bu, bizim için pek kolay bir haşirdir/toplamadır.
45- Biz, onların söylediklerini pek iyi biliriz. Sen de onları (imana zorlayacak) bir zorba değilsin. O nedenle sen benim tehdidimden korkanlara Kur’ân ile hatırlat/öğüt ver.
41. “Seslenenin” yani Sûr’a üfleyecek olan İsrafil aleyhisselam’ın “yakın bir yerden” yani yeryüzünden Sûra üfürmek sureti ile “sesleneceği güne” kalbinle “kulak ver!”
42. “O gün onlar” yani herkes, hakkında herhangi bir şüphe ve tereddüdün söz konusu olmadığı “o hak” dehşetli ve dehşete düşürücü “çığlığı işiteceklerdir; işte o” gün, kabirlerden “çıkış günüdür.” Her şeye gücü yeten Allah’ın gerçekleştireceği bir gündür. Bundan dolayı Yüce Allah devamla şöyle buyurmaktadır:
43-44. “Hiç şüphesiz hayat veren de biziz, öldüren de. Dönüş de yalnız bizedir. O gün yer yarılırda onlar” ölüler “hızla çıkıp” kıyamet günü hesap için duracakları mahşer yerine çağıranın çağrısına icabet ederler. “Bu, Bizim için pek kolay olan bir haşirdir/toplamadır.” Allah için bu çok kolaydır, bunda yorulmayı gerektirecek ve onu külfete düşürecek hiçbir şey yoktur.
45. “Biz, onların” Sana, seni üzecek ve eziyet verecek türden neler “söylediklerini pek iyi biliriz.” Biz, bunu daha iyi bildiğimize göre sen de bizim sana ne derece itina gösterdiğimizi, işlerini nasıl kolaylaştırdığımızı ve düşmanlarına karşı sana nasıl yardım ettiğimizi de biliyorsun! O halde kalbini ferah tut, ruhun huzur bulsun ve şunu bilesin ki; biz sana bizzat senin kendine duyduğun rahmet ve şefkatten daha merhametli ve şefkatliyizdir. O halde senin için geriye Allah’ın vaadini beklemekten ve Allah’ın ulu’l-azm peygamberlerine uymaktan başka bir şey kalmamaktadır. “Sen de” onlara musallat kılınmış “bir zorba değilsin.” Aksine “Sen ancak bir uyarıcısın. Her kavmin bir yol göstericisi vardır.”(er-Râd, 13/7) Bundan dolayı devamla şöyle buyurmaktadır:
"O nedenle sen benim tehdidimden korkanlara Kur’ân ile hatırlat/öğüt ver.” Hatırlatmak, akıl ve fıtratlarda yer etmiş bulunan hayrı sevme, tercih etme ve işleme ile kötülükten nefret edip uzak durma hususlarını hatırlatmaktır. Hatırlatılmak sureti ile öğüt alanlar ise Allah’ın tehdidinden korkanlardır. İlâhî tehditlerden korkmayan ve bunlara inanmayan kimselere gelince bunlara hatırlatmanın faydası sadece onlara karşı delilin ortaya konulmasıdır. Böylece onlar:“Bize bir müjdeleyici ve uyarıcı gelmedi”(el-Maide, 5/19) diyemezler.
Kâf Sûresi’nin tefsiri burada sona ermektedir.
Başında, sonunda, gizli ve açık tüm hamdler Allah’a mahsustur.
***
Dengarkanlah -wahai Rasul- tiupan kedua pada hari ketika malaikat yang ditugaskan untuk meniup sangkakala menyeru dari tempat yang dekat.
Admonition from Some Scenes of the Day of Resurrection
Allah the Exalted said,
وَاسْتَمِعْ
(And listen) `O Muhammad,'
يَوْمَ يُنَادِ الْمُنَادِ مِن مَّكَانٍ قَرِيبٍ
(on the Day when the caller will call from a near place.) to the gathering for the Day of Judgement,
يَوْمَ يَسْمَعُونَ الصَّيْحَةَ بِالْحَقِّ
(The Day when they will hear As-Sayhah in truth,) in reference to the blowing in the Trumpet which will bring forth the truth that most of them discounted and denied,
ذَلِكَ يَوْمُ الْخُرُوجِ
(that will be the Day of coming out.) from the graves,
إِنَّا نَحْنُ نُحْىِ وَنُمِيتُ وَإِلَيْنَا الْمَصِيرُ
(Verily, it is We Who give life and cause death; and to Us is the final return.) Allah is He Who starts creation and then brings it back to life, and the latter is easier for Him; to Him is the final return of all creations. At this time, He will recompense each according to his or her deeds, good for good and evil for evil. Allah the Exalted said,
يَوْمَ تَشَقَّقُ الاٌّرْضُ عَنْهُمْ سِرَاعاً
(On the Day when the earth shall be cleft, from off them (they will come out) hastening forth.) Allah the Exalted and Most Honored will send down rain from the sky. From that rain the bodies of the creations will grow while they are in their graves, just as the seed grows in soil in the aftermath of rain. When the bodies grow to their full strength, Allah the Exalted will command angel Israfil and he will blow in the Trumpet (for a second time). The souls will be enclosed in a hole in the Trumpet. When Israfil blows in the Trumpet, the souls will depart from it and will fly between the heavens and earth. Allah the Exalted and Most Honored, will declare, "By My grace and power, each soul shall return to the body that it used to inhabit," and indeed, every soul will return to its body. The soul will enter its body just as poison enters the body, then the earth will be uncovered from above them, and they will all stand and head towards the Reckoning place hastening to obey the command of Allah the Exalted and Most Honored,
مُّهْطِعِينَ إِلَى الدَّاعِ يَقُولُ الْكَـفِرُونَ هَـذَا يَوْمٌ عَسِرٌ
(Hastening towards the caller. The disbelievers will say: "This is a hard Day.")(54:8), and
يَوْمَ يَدْعُوكُمْ فَتَسْتَجِيبُونَ بِحَمْدِهِ وَتَظُنُّونَ إِن لَّبِثْتُمْ إِلاَّ قَلِيلاً
(On the Day when He will call you, and you will answer (His Call) with (words of) His praise and obedience, and you will think that you have stayed (in this world) but a little while!) (17:52) In the Sahih, it is recorded that Anas said that the Messenger of Allah ﷺ said,
«أَنَا أَوَّلُ مَنْ تَنْشَقُّ عَنْهُ الْأَرْض»
(The earth will open up first around me.) Allah the Exalted and Most Honored said,
ذَلِكَ حَشْرٌ عَلَيْنَا يَسِيرٌ
(That will be a gathering, quite easy for Us.) `bringing them back to life is easy for Us and effortless.' Allah the Exalted and Most Honored said,
وَمَآ أَمْرُنَآ إِلاَّ وَحِدَةٌ كَلَمْحٍ بِالْبَصَرِ
(And Our commandment is but one as the twinkling of an eye.)(54:50), and,
مَّا خَلْقُكُمْ وَلاَ بَعْثُكُمْ إِلاَّ كَنَفْسٍ وَحِدَةٍ إِنَّ اللَّهَ سَمِيعٌ بَصِيرٌ
(The creation of you all and the resurrection of you all are only as of a single person. Verily, Allah is All-Hearer, All-Seer.) (31:28)
Comforting the Prophet
The statement of Allah the Exalted and Most High,
نَّحْنُ أَعْلَمُ بِمَا يَقُولُونَ
(We know best what they say.) means, `Our knowledge is all encompassing of the denial that the idolators are confronting you with, so do not be concerned.' In similar Ayat, Allah said,
وَلَقَدْ نَعْلَمُ أَنَّكَ يَضِيقُ صَدْرُكَ بِمَا يَقُولُونَ - فَسَبِّحْ بِحَمْدِ رَبِّكَ وَكُنْ مِّنَ السَّـجِدِينَ
وَاعْبُدْ رَبَّكَ حَتَّى يَأْتِيَكَ الْيَقِينُ
(Indeed, We know that your breast is straitened at what they say. So glorify the praises of your Lord and be of those who prostrate themselves (to Him). And worship your Lord until there comes unto you the certainty (i.e., death).) (15:97) Allah's statement,
وَمَآ أَنتَ عَلَيْهِمْ بِجَبَّارٍ
(And you are not the one to force them.) says, `it is not you who forces them to accept the guidance; this is not a part of your mission.' Allah the Exalted and Most Honored said,
فَذَكِّرْ بِالْقُرْءَانِ مَن يَخَافُ وَعِيدِ
(But warn by the Qur'an; him who fears My threat.) meaning, `convey the Message of your Lord, for only those who fear Allah and dread His torment, and hope in His promise will remember and heed,'
فَإِنَّمَا عَلَيْكَ الْبَلَـغُ وَعَلَيْنَا الْحِسَابُ
(Your duty is only to convey (the Message) and on Us is the reckoning.)(13:40),
فَذَكِّرْ إِنَّمَآ أَنتَ مُذَكِّرٌ - لَّسْتَ عَلَيْهِم بِمُسَيْطِرٍ
(So remind them -- you are only one who reminds. You are not a dictator over them.)(88:21-22)
لَّيْسَ عَلَيْكَ هُدَاهُمْ وَلَـكِنَّ اللَّهَ يَهْدِى مَن يَشَآءُ
(Not upon you is their guidance, but Allah guides whom He wills.)(2:272) and,
إِنَّكَ لاَ تَهْدِى مَنْ أَحْبَبْتَ وَلَـكِنَّ اللَّهَ يَهْدِى مَن يَشَآءُ
(Verily, you guide not whom you like, but Allah guides whom He wills.) (28:56) Allah's statement here,
وَمَآ أَنتَ عَلَيْهِمْ بِجَبَّارٍ فَذَكِّرْ بِالْقُرْءَانِ مَن يَخَافُ وَعِيدِ
(And you are not the one to force them. But warn by the Qur'an; him who fears My threat.) Qatadah used to invoke Allah by saying, "O Allah! Make us among those who fear Your threat and hope for Your promise, O Barr (Subtle, Kind, Courteous, and Generous), O Rahim (the Most Merciful)." This is the end of the Tafsir of Surah Qaf. All praise is due to Allah, He is for us, the most excellent Trustee.
"Dan dengarkanlah (seruan) pada hari penyeru (malaikat) menyeru dari tempat yang dekat. (Yaitu) pada hari mereka men-dengar teriakan dengan sebenar-benarnya, itulah hari keluar (dari kubur). Sesungguhnya Kami menghidupkan dan mematikan dan hanya kepada Kami-lah tempat kembali (semua makhluk). (Yaitu) pada hari bumi terbelah-belah menampakkan mereka (lalu mereka keluar) dengan cepat. Yang demikian itu adalah pengumpulan yang mudah bagi Kami. Kami lebih mengetahui tentang apa yang mereka katakan, dan kamu sekali-kali bukanlah seorang pemaksa terhadap mereka. Maka berilah peringatan dengan al-Qur`an ini orang yang takut kepada ancamanKu." (Qaf: 41-45).
(41) ﴾ وَٱسۡتَمِعۡ ﴿ "Dan dengarkanlah," dengan hatimu seruan ma-laikat yang menyeru, dia adalah malaikat Israfil عليه السلام ketika meniup sangkakala, ﴾ مِن مَّكَانٖ قَرِيبٖ ﴿ "dari tempat yang dekat," yaitu di bumi.
(42) ﴾ يَوۡمَ يَسۡمَعُونَ ٱلصَّيۡحَةَ ﴿ "(Yaitu) pada hari mereka mendengar teriakan," di mana semua makhluk bisa mendengarnya, ﴾ ٱلصَّيۡحَةَ ﴿ "teriakan" yang mengusik dan membuat takut ﴾ بِٱلۡحَقِّۚ ﴿ "dengan sebe-nar-benarnya," yang tidak ada keraguan dan tidak perlu diperdebat-kan. ﴾ ذَٰلِكَ يَوۡمُ ٱلۡخُرُوجِ ﴿ "Itulah hari keluar" dari kubur, yang hanya Allah سبحانه وتعالى Yang Mahakuasa atas segala sesuatu yang bisa melakukannya.
(43-44) Karena itulah Allah سبحانه وتعالى berfirman, ﴾ إِنَّا نَحۡنُ نُحۡيِۦ وَنُمِيتُ وَإِلَيۡنَا ٱلۡمَصِيرُ 43 يَوۡمَ تَشَقَّقُ ٱلۡأَرۡضُ عَنۡهُمۡ ﴿ "Sesungguhnya Kami menghidupkan dan mematikan dan hanya kepada Kami-lah tempat kembali (semua makhluk). (Yaitu) pada hari bumi terbelah-belah menampakkan mereka," menam-pakkan semua manusia ﴾ سِرَاعٗاۚ ﴿ "dengan cepat," di mana mereka bersegera memenuhi panggilan yang memanggil mereka untuk menuju tempat pemberhentian pada Hari Kiamat. ﴾ ذَٰلِكَ حَشۡرٌ عَلَيۡنَا يَسِيرٞ ﴿ "Yang demikian itu adalah pengumpulan yang mudah bagi Kami," arti-nya, mudah bagi Allah سبحانه وتعالى, tidak ada kelelahan dalam melakukan-nya dan tidak ada beban.
(45) ﴾ نَّحۡنُ أَعۡلَمُ بِمَا يَقُولُونَۖ ﴿ "Kami lebih mengetahui tentang apa yang mereka katakan," hinaan yang mereka katakan kepadamu yang mem-buatmu sedih. Jika Kami mengetahui hal itu, maka engkau juga mengetahui bagaimana Kami memperhatikanmu dan memudah-kan segala urusanmu serta menolongmu atas musuh-musuhmu, maka bergembiralah hatimu, tenangkan jiwamu dan hendaknya engkau mengetahui bahwa Kami menyayangimu dan mencintai jiwamu. Yang hanya bisa kau lakukan adalah menanti janji Allah سبحانه وتعالى dan meneladani para rasul-rasul ulul azmi, ﴾ وَمَآ أَنتَ عَلَيۡهِم بِجَبَّارٖۖ ﴿ "Dan kamu sekali-kali bukanlah seorang pemaksa terhadap mereka," yakni menguasai mereka.
﴾ إِنَّمَآ أَنتَ مُنذِرٞۖ وَلِكُلِّ قَوۡمٍ هَادٍ 7 ﴿
"Engkau hanyalah pemberi peringatan dan setiap kaum itu ada yang memberi petunjuk."
Karena itulah Allah سبحانه وتعالى berfirman, ﴾ فَذَكِّرۡ بِٱلۡقُرۡءَانِ مَن يَخَافُ وَعِيدِ ﴿ "Maka berilah peringatan dengan al-Qur`an ini orang yang takut kepada ancamanKu," peringatan adalah sesuatu yang menancap di akal dan fitrah berupa rasa cinta terhadap kebaikan, mengutamakan serta melakukan kebaikan, membenci keburukan dan menjauhinya. Mereka yang bisa memanfaatkan peringatan Allah سبحانه وتعالى adalah yang takut akan ancamanNya, sedangkan orang yang tidak takut terha-dap ancaman Allah سبحانه وتعالى dan tidak beriman kepadaNya, maka man-faat dari peringatan tersebut adalah penegakan hujjah padanya agar tidak beralasan belum datang rasul pembawa berita gembira dan ancaman.
Akhir tafsir Surat Qaf. Segala puji hanya bagi Allah سبحانه وتعالى semata, dari permulaan, akhir, lahir dan batin.
O Messenger, listen on the day when the angel appointed to blow the trumpet a second time calls from a close place.
-Ey Peygamber!-İkinci kez Sûr'a üflemekle görevlendirilmiş olan meleğin yakın bir yerden sesleneceği güne kulak ver.
Makinig ka, O Sugo, sa Araw na mananawagan ang anghel nakatalaga sa pag-ihip sa tambuli sa ikalawang pag-ihip mula sa isang pook na malapit,
Hỡi Thiên Sứ Muhammad, Ngươi hãy lắng nghe vào Ngày mà vị Thiên Thần phụ trách thổi Còi sẽ hụ tiếng còi thứ hai từ một nơi rất gần.
¡Mensajero! Escucha el día en que el ángel designado para tocar la trompeta por segunda vez llame desde un lugar cercano.
Ô Messager, sois à l’écoute le Jour où criera d’un endroit proche l’ange chargé de procéder au deuxième souffle dans la Trompe.
E ascolta, o Messaggero, quando l'Angelo incaricato di soffiare nel Corno soffierà per la seconda volta da un luogo vicino.
يَوْمَ يُنَادِ الْمُنَادِ مِن مَّكَانٍ قَرِيبٍ (...the Day when the caller will call from a near place - 50:41). Sayyidna Ibn ` Asakir ؓ reports from Zaid Ibn Jabir Shafi` i that the "caller" referred to here is the angel Israfil (علیہ السلام) who will stand on the Dome of the Rock (Sakhrah) and will address all the dead people of the entire world : "0 you rotten bones! 0 you decomposed skins! 0 you scattered hair! Listen, Allah commands you to reassemble to render account of your actions (Mazhari)." This scene depicts how, after the second blowing of the trumpet, the world will be resurrected. The phrase "a near place" refers to the fact that the voice of the angel will reach everybody who rises from death anywhere on the surface of the earth, and will feel as though the angel had called him from a nearby place. 'Ikrimah ؓ says that the voice will be heard in such a way as if someone is speaking to us in our ears. Other scholars have said that "a near place" refers to the Dome of the Rock, because that is the centre of the earth, and is equidistant, being separated by equal distances from all sides of the globe. (Qurtubi)
On the day the creation will hear the blast of the resurrection, in truth without any doubt. That day which they will hear it in is the day the dead will come out of their graves for the accounting and resurrection.
En aquel día la creación escuchará el estallido que representará la verdad de la resurrección, sin ninguna duda. El día en que lo oirán es el día en que los muertos saldrán de sus tumbas para la resurrección y la rendición de cuentas.
Nel giorno in cui le creature udiranno il Grido della Resurrezione, l'indubbia verità, il giorno in cui lo udiranno, sarà il giorno in cui i morti risorgeranno dalle loro tombe per il Rendiconto e la Punizione.
Pada hari itu seluruh makhluk mendengar teriakan kebangkitan dengan sebenar-benarnya yang tidak ada keraguan padanya. Pada hari mereka mendengarkan teriakan itu adalah hari keluarnya orang-orang mati dari kuburan mereka untuk perhitungan dan pembalasan amalan.
Ngày mà tất cả mọi sinh linh nghe thấy tiếng Gầm Thét báo hiệu của giờ Phục Sinh, một sự thật không có gì phải hoài nghi. Đó là Ngày mà tất cả mọi cơ thể chết sẽ đi ra khỏi các ngôi mộ để chịu sự phán xét và thưởng phạt.
O gün yaratılmışlar, yeniden dirilişin sesini içerisinde şüphe olmayan hak ile işitirler. İşte onu işittikleri gün; ölülerin hesap ve karşılık için kabirlerinden çıkış günüdür.
sa Araw na maririnig ng mga nilikha ang Sigaw ng pagbubuhay kalakip ng katotohanang walang pag-aatubili rito. Ang Araw na iyon na makaririnig sila roon ay ang Araw ng Paglabas ng mga patay mula sa mga libingan nila para sa pagtutuos at pagganti.
To je Dan kad će ljudi čuti istiniti povik za oživljenje nakon smrti, u njega neće sumnjati, pa će se obreti na mjestu polaganja računa.
Le Jour où les créatures entendront le Cri marquant clairement et d’une manière indubitable la Ressuscitation, ce sera le Jour où les morts sortiront de leurs tombes afin de rendre des comptes et d’être rétribués.
Sesungguhnya Kami menghidupkan dan mematikan, tidak ada yang mampu menghidupkan dan mematikan selain Kami, dan hanya kepada Kamilah kembalinya para hamba pada hari Kiamat untuk perhitungan dan pembalasan amal.
Quả thật, TA (Allah) là Đấng ban cho sự sống và làm cho chết, không ai (vật) ngoài TA có quyền năng đó. Và vào Ngày Phục Sinh các ngươi sẽ phải trở về trình diện TA để TA phán xét và thưởng phạt, chỉ một mình TA thôi có quyền đó.
C’est Nous qui faisons revivre les morts, c’est Nous qui faisons mourir les vivants et personne d’autre que Nous. C’est vers Nous Seul que les serviteurs reviendront le Jour de la Résurrection afin de rendre des comptes et d’être rétribués.
Şüphesiz biz diriltir ve biz öldürürüz. Bizim dışımızda ne bir dirilten ve ne de bir öldüren vardır. Kıyamet günü, hesap ve ceza için kulların dönüşü de sadece bizedir.
In verità, Noi facciamo vivere e morire, nessuno può riportare in vita, all'infuori di Noi, e a Noi soli sarà il ritorno dei sudditi, nel Giorno della Resurrezione, per il Rendiconto e la Retribuzione.
Soy Yo quien concede la vida y la muerte. No hay nadie que otorgue la vida y la muerte fuera de Mí. Solo a Mí será el retorno de los siervos el día del juicio.
Zaista, Allah je Onaj Koji će vratiti mrtve u život, ta On je Onaj Koji ih usmrćuje na dunjaluku, i svi će Mu se vratiti da polože račun za svoja djela.
It is I who gives life and death. There is nobody to give life and death besides Me. And to Me alone is the return of the servants on the day of judgment.
Tunay na Kami mismo ay nagbibigay-buhay at nagbibigay-kamatayan, walang tagabigay-buhay na iba pa sa Amin at walang tagabigay-kamatayan, at tungo sa Amin lamang ang pagbabalik ng mga lingkod sa Araw ng Pagbangon para sa pagtutuos at pagganti,
Ngày mà trái đất sẽ bị nứt ra và những kẻ trong nó sẽ nhanh vội đi ra, đó là một cuộc triệu tập vô cùng đơn giản đối với TA.
Pada hari di mana bumi terbelah lalu mereka keluar dengan tergesa-gesa. Itu adalah pengumpulan yang mudah bagi Kami.
On the day the earth will break away from them, then they will come out quickly. That is an easy gathering for Me.
O gün yeryüzü, onların süratle ayrılmaları için yarılır. Onlar hızlı bir şekilde çıkarlar. Bu bir toplanmadır ki, bize göre kolaydır.
Ce Jour-là, la Terre s’ouvrira sous eux et ils sortiront précipitamment. Ce rassemblement sera facile à réaliser pour Nous.
Il Giorno in cui la terra si sgretolerà ed usciranno di fretta per il Raduno; tutto ciò è cosa facile per Noi.
sa araw na magkakabiyak-biyak palayo sa kanila ang lupa kaya lalabas sila habang mga nagmamadali. Iyon ay isang pagkakalap, na sa Amin ay magaan.
No day is fixed for Doomsday. Quite without warning, at the command of Almighty God, the angel Isra’fil will herald its commencement by blowing a trumpet (sur). Those who are unmindful of God mistakenly imagine Doomsday to be something remote. But a true believer lives in the expectation that at any time the trumpet may be blown and Doomsday will arrive. After the blowing of the trumpet, the shape of heaven and earth will undergo a drastic change and all human beings will be assembled in a new world in order to receive eternal awards, such as befit their respective deeds.
En ese día la tierra se abrirá y ellos saldrán rápido. Esa será una reunión fácil para Mí.
يَوْمَ تَشَقَّقُ الْأَرْضُ عَنْهُمْ سِرَاعًا (...on the Day when the earth will burst apart exposing them, while they will be hurrying up. - 50:44). The Prophetic Tradition indicates that this 'hurrying up' will be towards Syria where the Dome of the Rock is situated. Israfil (علیہ السلام) will stand on it, and call the people on the Day of Judgment. It is recorded in Jami` Tirmidhi, on the authority of Sayyidna Mu` awiyah Ibn Hayadah ؓ ، that the Holy Prophet ﷺ ، pointing towards Syria, said:
مِن ھٰھُنَا اِلیٰ ھٰھُنَا تُحشَرُونَ رُکبَاناً وَّ مُشَاۃً وَّ تُجَرُّونَ علیٰ وُجُھِکُم یَومَ القِیامَۃ
"From here towards that [ pointing towards Syria ] you will be raised, some riding, and others on foot, and yet others will be dragged on the faces on the Day of Judgment..."
Na Kijametskom danu popucat će grobovi pa će ljudi izaći i žurno poći. Zato što sve može, Allahu će biti lahko oživiti mrtve i sakupiti ih radi obračuna.
TA (Allah) biết điều mà những kẻ phủ nhận này đã nói, và Ngươi - Thiên Sứ Muhammad - không phải là người ép buộc chúng đến với đức tin, Ngươi chỉ là một người truyền đạt của Allah. Do đó, Ngươi hãy dùng Qur'an cảnh báo những ai biết sợ lời đe dọa dành cho những kẻ vô đức tin và tội lỗi bở vì chỉ có những kẻ biết sợ mới chịu đón nhận lời khuyên và sự nhắc nhở.
Noi siamo più consapevoli di ciò che dicono questi rinnegatori, e tu, o Messaggero, non hai autorità su di loro e non puoi aiutarli ad abbracciare la fede; in verità, tu sei incaricato di comunicare ciò che Allāh ti ha ordinato di comunicare. Avverti con il Corano chi teme gli avvertimenti di questo incontro, tra i miscredenti e i disobbedienti, poiché è il timorato a prenderne atto e a rammentare, quando viene avvertito.
Biz, o yalancıların ne söylediklerini çok iyi bilmekteyiz. -Ey Peygamber! Sen iman etmeleri için onların üzerinde bir zorlayıcı değilsin. Sen ancak, Allah'ın sana emrettiklerini tebliğ eden bir tebliğcisin. Benim tehdidimden korkan kâfirlere ve isyan edenlere Kur’an ile öğüt ver. Çünkü korkan kimse öğüt alır ve hatırlatılınca düşünür.
فَذَكِّرْ بِالْقُرْآنِ مَن يَخَافُ وَعِيدِ (So give advice, through the Qur'an, to the one who fears My warning... 50:45). This means that the message of the Qur'an is to be conveyed to the entire mankind, to all and sundry. However, only those who fear Allah and dread His torment will remember and heed. Qatadah used to recite this verse and supplicate in the following words:
اَللّٰھُمَّ اجعَلنَا مِمَّن یَّخَافُ وَعِیدَکَ وَ یَرجُوا مَوعوُدَکَ یَا بَارُّ یَا رَحِیمُ
"0 Allah! Make us among those who fear Your threat, and hope for Your promise, 0 the One who fulfills His promise, 0 Rahim [ the Most Merciful ]."
Alhamdulillah
The Commentary on
Surah Qaf
Ends here
Allah doista zna šta sve govore mekanski nevjernici. Vjerovjesniče, ti ne možeš prisiliti krivovjerne na vjerovanje, nego ti dostavljaš Allahovu poslanicu, pa opomeni časnim Kur’anom one što strahuju od prijetnji izrečenih o nevjernicima i griješnicima! Opomena ne koristi onom ko se ne boji Božije prijetnje i kazne na Ahiretu.
I know best what these deniers say. And you are not imposed on them, O Messenger, to force them to accept faith. You are only a conveyer of what Allah has ordered you to convey, so remind through the Qur’ān he who fears my warning to the disbelievers and the sinful, because the fearful is the one who takes advice and takes reminders when reminded.
Sé bien lo que dicen los negadores. Mensajero, no los obligues a aceptar la fe. Tú eres solo un divulgador de lo que Al-lah te ha ordenado que comuniques. Así que recuérdales mediante el Corán, al que teme Mi advertencia y a los incrédulos, así como al pecador, porque el temeroso es el que recibe los consejos y recordatorios.
Kami lebih mengetahui apa yang dikatakan oleh orang-orang yang mendustakanmu itu dan tidaklah kamu -wahai Rasul- berkuasa atas mereka sehingga memaksa mereka untuk beriman. Engkau hanyalah seorang penyampai apa yang diperintahkan oleh Allah untuk disampaikan, maka berilah peringatan dengan Al-Qur`ān kepada orang yang takut ancaman-Ku bagi orang-orang kafir dan pelaku kemaksiatan karena orang yang takut itu orang yang bisa menerima nasihat dan sadar apabila diingatkan.
Nous savons le mieux ce que disent ces dénégateurs et toi, ô Messager, tu n’es pas chargé de les contraindre à avoir la foi. Il ne t’appartient que de transmettre ce qu’Allah t’a ordonné de transmettre. Fais donc un rappel à l’aide du Coran à ceux qui craignent Ma menace adressée aux mécréants et aux pécheurs, car celui qui craint, tire des enseignements et se rappelle lorsqu’on lui fait un rappel.
It has been recorded in the Quran, again and again, that the Prophet’s mission was only to convey the message of God to the people and it was not his responsibility to change them. On the other hand, it has been stated in the Quran on more than one occasion that, through him, the Prophet Muhammad, God would cause the religion of Truth to prevail over all other religions. These two statements, in fact, relate to different aspects of the Prophet Muhammad. From one aspect, he was the messenger of God. From another aspect, he was the ‘last of the prophets.’ As a messenger of God, his mission was the same as that of all other prophets, namely, to convey the Truth to the people in a proper manner. But, as he was the last of the prophets, it was the intention of Almighty God to create such conditions through him that the word of God should remain preserved for all eternity, so that there should be no necessity to send any further prophets. This second aspect of the Prophet necessitated that, through him, a revolution be brought about which should end the dominance of polytheism, thereby establishing Islam as a dominant force which would guarantee the continuance of Divine guidance forever.
Kami ay higit na maalam sa anumang sinasabi ng mga tagapagpasinungaling na ito. Ikaw, O Sugo, ay hindi tagapangibabaw sa kanila para pumilit ka sa kanila sa pananampalataya. Ikaw lamang ay tagapagpaabot ng ipinag-utos sa iyo ni Allāh na ipaabot. Kaya magpaalaala ka sa pamamagitan ng Qur’ān sa sinumang nangangamba sa banta Ko para sa mga tagatangging sumampalataya at mga tagasuway dahil ang nangangamba ay ang napangangaralan at nagsasaalaala kapag pinaalalahanan.
