Allah -Subḥānahu- bersumpah dengan bintang ketika jatuh.
Which was revealed in Makkah
The First Surah in which a Prostration is revealed
Al-Bukhari recorded that `Abdullah bin Mas`ud said, "Surat An-Najm was the first Surah in which a prostration was revealed. The Prophet (recited it in Makkah) and prostrated. Those who were with him did the same, except an old man who took a handful of soil and prostrated on it. Later on, I saw him killed as a disbeliever; he was Umayyah bin Khalaf." Al-Bukhari recorded this Hadith in several places of his Sahih, as did Muslim, Abu Dawud and An-Nasa'i, using various chains of narration through Abu Ishaq from `Abdullah.
بِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِ
In the Name of Allah, the Most Gracious, the Most Merciful.
Allah swears the Messenger ﷺ is True and His Words are a Revelation from Him
Ibn Abi Hatim recorded that Ash-Sha`bi and others stated that the Creator swears by whatever He wills among His creation, but the created only vow by the Creator. Allah said,
وَالنَّجْمِ إِذَا هَوَى
(By the star when it goes down.) Ibn Abi Najih reported that Mujahid said, "The star refers to Pleiades when it sets at Fajr." Ad-Dahhak said "When the Shayatin are shot with it." And this Ayah is like Allah's saying;
فَلاَ أُقْسِمُ بِمَوَقِعِ النُّجُومِ - وَإِنَّهُ لَقَسَمٌ لَّوْ تَعْلَمُونَ عَظِيمٌ - إِنَّهُ لَقُرْءَانٌ كَرِيمٌ - فِى كِتَـبٍ مَّكْنُونٍ - لاَّ يَمَسُّهُ إِلاَّ الْمُطَهَّرُونَ - تَنزِيلٌ مِّن رَّبِّ الْعَـلَمِينَ
(So, I swear by the setting of the stars. And verily, that is indeed a great oath, if you but know. That is indeed an honorable recitation. In a Book well-guarded. Which none can touch but the pure. A revelation from the Lord of all that exists.)(56:75-80) Allah said;
مَا ضَلَّ صَـحِبُكُمْ وَمَا غَوَى
(Your companion has neither gone astray nor has erred.) This contains the subject of the oath. This part of the Ayah is the witness that the Messenger of Allah ﷺ is sane and a follower of Truth. He is neither led astray, such as in the case of the ignorant who does not proceed on any path with knowledge, nor is he one who erred, such as in the case of the knowledgeable, who knows the Truth, yet deviates from it intentionally to something else. Therefore, Allah exonerated His Messenger and his Message from being similar to the misguided ways of the Christians and the erroneous paths of the Jews, such as knowing the Truth and hiding it, while abiding by falsehood. Rather, he, may Allah's peace and blessings be on him, and his glorious Message that Allah has sent him with, are on the perfect straight path, following guidance and what is correct.
Muhammad ﷺ was sent as a Mercy for all that exists; He does not speak of His Desire
Allah said,
وَمَا يَنطِقُ عَنِ الْهَوَى
(Nor does he speak of desire), asserting that nothing the Prophet utters is of his own desire or wish,
إِنْ هُوَ إِلاَّ وَحْىٌ يُوحَى
(It is only a revelation revealed.), means, he only conveys to the people what he was commanded to convey, in its entirety without additions or deletions. Imam Ahmad recorded that Abu Umamah said that he heard the Messenger of Allah ﷺ say,
«لَيَدْخُلَنَّ الْجَنَّةَ بِشَفَاعَةِ رَجُلٍ لَيْسَ بِنَبِيَ مِثْلُ الْحَيَّيْنِ أَوْ مِثْلُ أَحَدِ الْحَيَّيْنِ رَبِيعَةَ وَمُضَر»
(Verily, numbers similar to the two tribes, or one of them, Rabi`ah and Mudar, will enter Paradise on account of the intercession of one man, who is not a Prophet.) A man asked, "O Allah's Messenger! Is not Rabi`ah a subtribe of Mudar." The Prophet said,
«إِنَّمَا أَقُولُ مَا أَقُول»
(I said what I said.) Imam Ahmad recorded that `Abdullah bin `Amr said, "I used to record everything I heard from the Messenger of Allah ﷺ so it would be preserved. The Quraysh discouraged me from this, saying, `You record everything you hear from the Messenger of Allah ﷺ, even though he is human and sometimes speaks when he is angry' I stopped recording the Hadiths for a while, but later mentioned what they said to the Messenger of Allah ﷺ, who said,
«اكْتُبْ، فَوَ الَّذِي نَفْسِي بِيَدِهِ مَا خَرَجَ مِنِّي إِلَّا الْحَق»
(Write! By He in Whose Hand is my soul, every word that comes out of me is the Truth.)" Abu Dawud also collected this Hadith.
The setting of the stars is a symbol which hints at the stable and flawless system governing the revolution of stars. This is an indication that the spiritual system established with the help of revelation and prophethood should also be flawless.
Characteristics of Surah An-Najm
Surah An-Najm is the first chapter that the Holy Prophet ﷺ proclaimed in Makkah (` Abdullah Ibn Masud ؓ has transmitted it - as in Qurtubi) and this is the first Surah in which a verse of sajdah (prostration) is revealed. The Holy Prophet recited it and prostrated. A strange thing happened on this occasion: When the Holy Prophet finished reciting the Surah before a mixed gathering of Muslims and disbelievers, and, along with his followers, he prostrated himself on the ground. The disbelievers too prostrated, except one proud and arrogant man (regarding whose name there is a difference of opinion (Tr.) ) who took a handful of soil and, having applied it on his forehead, said, 'this is enough'. ` Abdullah Ibn Masud ؓ ، [ the transmitter of the Tradition ] said that he saw this man lying dead in the state of disbelief [ kufr ]. (Bukhari, Muslim and other compilers of Sunan - Ibn-Kathir [ condensed ])
At the outset of this Surah, the truth of the Qur'anic revelation and of the Divine claim is sought to be established. In a very exquisite and forceful style, it is stated that the Holy Prophet is a true Messenger of Allah, and there is no room for any doubt about this.
Allah Swears that the Messenger is True
وَالنَّجْمِ إِذَا هَوَىٰ (By the star when it goes down to set,.... 53:1) The word najm means a star, and as a common noun every star is referred to as najm, and in that case the plural is nujum. There are however occasions when najm specifically refers to thurayya. In this case it is used as a proper noun and it signifies "the Pleiades" which is a loose cluster of many (hundred) stars, (six of which are visible to ordinary sight). In this context, some scholars, taking the word as a proper noun, interpret najm as thurayya. Farra' and Hasan Basri prefer the first interpretation, and take the word as a common noun (Qurtubi). This is the interpretation that is adopted in the translation.
The verb hawa means to fall or plunge. When stars fall, they set. In this verse Allah swears an oath to show that the Messenger ﷺ is true, and his words are a revelation from Allah, in which there is no room for any doubt. In Surah As-Saffat it has been explained in detail that the Creator, for various wise reasons, swears by whatever He wills among His creation, but His created beings only swear by the Creator. They are not allowed to swear by anything else. Here Allah has sworn an oath by the stars. Probably, the underlying wisdom in this is that as the Arabs are used to determine the course and direction of, and are guided in their travels by the movements of the stars in the sandy waste of Arabia, so they would now be led to the goal and end of their spiritual journey by the star par excellence, that is, by the Holy Prophet ﷺ .
Allah prête serment par l’étoile qui tombe.
Allah -Subhanehu ve Teâlâ- yıldızın batışına yemin etmiştir.
Sumumpa Siya – kaluwalhatian sa Kanya – sa bituin kapag bumagsak ito.
1- Battığı zaman yıldıza andolsun ki;
2- Arkadaşınız (Muhammed) haktan sapmadı, bâtıla da yönelmedi.
3- O, kendi hevâsından konuşmaz.
4- O, bildirilen bir vahiyden başkası değildir.
5- Ona çok güçlü olan (Cebrail) öğretti.
6,7- O, üstün bir yaratılışa sahiptir. O, en yüksek ufukta iken (asli suretinde) doğruldu.
8- Sonra yaklaşıp (ona doğru) sarktı.
9- Öyle ki (aralarındaki mesafe) iki yay kadar hatta daha da yakın idi.
10- Böylece Allah, kuluna vahyedeceğini vahyetti.
11- Gözü ile gördüğünü kalbi yalanlamadı.
12- Şimdi siz gördükleri hakkında onunla tartışıyor musunuz?
13- Andolsun ki onu diğer bir inişinde de görmüştü.
14- Sidretü’l-Müntehâ yanında.
15- Cennetü’l-Me’vâ da onun yanındadır.
16- O vakit Sidre’yi bürüyen bürüyordu.
17- (Muhammed’in) gözü başka yöne kaymadı ve sınırı da aşmadı.
18- Andolsun ki o, Rabbinin en büyük âyetlerini/delillerini görmüştür.
(Mekke’de inmiştir. 62 âyettir)
Rahmân ve Rahîm Allah’ın adı ile.
1. Yüce Allah batan yıldıza, yani gecenin bitişi ve gündüzün gelişi sırasında ufukta kaybolan yıldıza yemin etmektedir. Çünkü bunda Yüce Allah’ın yemin etmesini gerektirecek pek büyük âyetler/deliller vardır. Doğru olan buradaki yıldızın, bütün yıldızları kapsayan bir cins/tür ismi olduğudur.
Yüce Allah, Rasûlü Muhammed sallallahu aleyhi ve sellem'in getirmiş olduğu ilâhî vahyin doğruluğuna dair yıldızlarla yemin etmektedir. Çünkü bunda hayret uyandıran bir münasebet vardır. Şöyle ki Yüce Allah yıldızları semânın süsü kıldığı gibi, vahiy ve onun etkileri de yeryüzünün süsüdür. Şâyet peygamberlerden miras olarak alınan ilim olmasa idi, insanlar zifiri gecenin karanlığından daha karanlıkta olurlardı.
2. Hakkında yemin olunan husus ise Allah Rasûlü’nün hem bilgi hususunda sapmaktan münezzeh olduğunu hem de maksadında sapmaktan uzak olduğunu anlatmaktır.
Buna bağlı olarak o, sahip olduğu bilgi sayesinde hidâyet üzeredir, güzel maksat sahibi biridir ve insanların iyiliğini isteyen, hidâyete ileten bir kişidir. Aynı zamanda onun, sapık kimselerin üzerinde bulunduğu tutarsız bilgi ve kötü maksadın tam aksi bir kişiliği vardır.
Yüce Allah’ın:“Arkadaşınız” diye buyurması, onların da bildikleri üzere onun doğruluğuna, hidâyet üzere olduğuna ve onu çok iyi tanıdıklarına dikkatlerini çekmek içindir.
3. “O, kendi hevâsından konuşmaz.” Onun söyledikleri, nefsinin arzusundan kaynaklanıyor değildir.
4. “O, bildirilen bir vahiyden başkası değildir.” Yani o, gerek kendisi hakkında, gerek başkası hakkında olsun kendisine vahyedilen hidâyet ve takvâdan başkasına tâbi olmamaktadır.
Bu buyruk, sünnetin de Allah tarafından Rasûlü’ne bildirilen bir vahiy olduğunu göstermektedir. Nitekim Yüce Allah şöyle buyurmaktadır:“Allah sana Kitabı ve hikmeti indirmiştir.”(en-Nisâ, 4/113) Yine bu buyruk, Peygamber sallallahu aleyhi ve sellem’in Yüce Allah ve O’nun şeriati hakkında verdiği haberlerde masum olduğuna da delildir. Çünkü onun söylediği sözler, hevâsından değildir; ona bildirilen bir vahiydir.
5. Daha sonra Yüce Allah, Rasûle vahyi öğreteni söz konusu etmekte ve bunun melâike-i kirâmın en faziletlisi, en güçlüsü ve en mükemmeli olan Cibrîl aleyhisselam olduğunu zikrederek şöyle buyurmaktadır:“Ona çetin güçler sahibi öğretti.” Rasûle vahyi indiren, gizli ve açık üstün güç sahibi Cibrîl aleyhisselam'dır. O, Allah’ın yerine getirilmesini emrettiklerini yerine getirmek hususunda güçlüdür. Vahyi Rasûle ulaştırmak gücüne sahip olduğu gibi şeytanların gizlice ondan bir şeyler aşırmasını yahut da ondan olmayan bir şeyleri ona sokuşturmasını önleyecek güce de sahiptir. Yüce Allah’ın böyle güçlü ve güvenilir bir elçi ile vahyini göndermiş olması, Allah’ın bu vahyi korumasının bir parçasıdır.
6-7. “O, üstün bir yaratılışa sahiptir.” Güç, güzel bir yaratılış, gizli ve açık güzellik sahibidir. “O” Cibrîl aleyhisselam “en yüksek ufukta” semânın yerden en yüksekte olan ufkunda “iken (asli suretinde) doğruldu.” Çünkü o, şeytanların kendisine asla ulaşamayacağı, ulaşma imkânı bulamayacağı, ulvî (pek yüce) ruhlardandır.
8. “Sonra” Cebrail, Peygamber sallallahu aleyhi ve sellem'e vahyi ulaştırmak maksadı ile “yaklaşıp” en yüksek ufuktan onun üzerine doğru “sarktı.”
9. Ona yakınlığı “iki yay kadar” yayın ne olduğu malumdur (ok atılan yay)“hatta” iki yaydan “daha da yakın idi.”
Bu, onun Allah Rasûlü’ne risaleti getirme noktasında ne kadar mükemmel derecede yakın olduğunu ve Peygamber sallallahu aleyhi ve sellem ile Cibrîl aleyhisselam arasında başka herhangi bir vasıta bulunmadığını göstermektedir.
10. “Böylece” Allah, Cibrîl aleyhisselam vasıtası ile “kuluna” Muhammed’e sallallahu aleyhi ve sellem “vahyedeceğini vahyetti.” Yani ona vahyettiği pek büyük şeriati ve dosdoğru haberleri bildirdi.
11. “Gözü ile gördüğünü kalbi yalanlamadı.”Yani Rasûlullah sallallahu aleyhi ve sellem’in kalbi ile gözü Allah’ın kendisine vahyettileri noktasında ittifak etmiş; gözü, kulağı ve kalbi bu konuda birbirini desteklemiştir.
Bu da Yüce Allah’ın ona bildirdiği vahyin kemâlini ve onun, bu vahyi en ufak bir şüphe ve tereddüt taşımayacak şekilde aldığını göstermektedir. Onun kalbi, gözünün gördüğünü yalanlamadığı gibi, kendisine vahyedilen hakkında hiçbir şüphesi de olmamıştır.
Bu buyrukla Rasûlullah sallallahu aleyhi ve sellem’in İsrâ gecesinde gördüğü, Allah’ın pek büyük âyetlerinin/mucizelerinin kastedilmiş olması ihtimal dahilindedir. Buna göre o, hem kalbi hem gözü ile görmek suretiyle buna kesin bir gerçek olarak inanmıştır. Âyet-i kerimenin tevilinde doğru olan görüş budur. Bununla Rasûlullah sallallahu aleyhi ve sellem’in İsrâ gecesinde Rabbini görmesinin ve O’nunla konuşmasının kastedildiği de söylenmiştir. Birçok ilim adamının -Allah’ın rahmeti üzerlerine olsun- tercih ettiği görüş de budur. Onlar, buna dayanarak Rasûlullah sallallahu aleyhi ve sellem’in dünyada Rabbini gördüğünü kabul ederler. Ancak doğru olan, birinci görüştür. Zira ifadelerin akışının da delil olduğu üzere kasıt, Cibrîl aleyhisselam’dır.[12. Yani Muhammed sallallahu aleyhi ve sellem’i yalanlıyor ve kendi gözleriyle gördüğü Rabbinin ayetleri/mucizeleri hususunda onunla tartışıyor musunuz?!]
13. Muhammed sallallahu aleyhi ve sellem, Cibrîl aleyhisselam'ı aslî/gerçek suretinde iki defa görmüştür. Birincisi az önce de geçtiği gibi dünya semâsının altında en yüksek ufukta, ikincisi ise İsrâ gecesinde yedinci semânın üzerinde olmuştur. Bundan dolayı Yüce Allah şöyle buyurmaktadır:“Andolsun ki onu diğer bir inişinde de görmüştür.” Yani Muhammed, Cibrîl aleyhisselam’ı bir başka defa daha kendisine doğru iniş halinde iken görmüştür.
14. “Sidretu’l-Muntehâ yanında.” Bu, yedinci semânın üzerinde oldukça büyük bir ağaçtır. Ona Sidretü’l-Müntehâ adının veriliş sebebi, yerden yükselenlerin en son oraya varması, Allah’tan inen vahiy ve benzeri hususların da oraya inmesidir. Mahlukatın bilgisinin vardığı nihai nokta orasının olmasından dolayı bu ismi almış olması da muhtemeldir. Yani burası semâvâtın ve arzın üzerinde olduğundan dolayı, yüksekliği itibari ile en nihâi noktayı teşkil eder. Bundan başka sebepler dolayısı ile bu ismi almış olabilir. Doğrusunu en iyi bilen Allah’tır.
İşte Muhammed sallallahu aleyhi ve sellem, şeytanın da başka diğer kötü ruhların da kendisine asla yaklaşmadığı, pek güzel, temiz ve ulvi ruhların yeri olan o mekânda Cibrîl aleyhisselam’ı görmüştür.
15. “Cennetü’l-Me’vâ” yani bütün nimetleri barındıran cennet de “onun” o ağacın “yanındadır.” Öyle ki bu Me’vâ cenneti, içindeki nimetler dolayısı ile bütün temennilerin ulaşabileceği son noktadır. İstekler onu arzu eder, dilekler ona yönelir. Bu da cennetin bütün mekânların üzerinde ve yedinci kat semânın üstünde olduğuna delildir.
16. “O vakit Sidre’yi bürüyen bürüyordu.” Orayı Allah’ın emrinden olup vasfını Yüce Allah’tan başka hiç kimsenin bilmediği pek büyük bir şey bürüyordu.
17. “(Muhammed’in) gözü başka yöne” ne sağa, ne sola, asıl maksadından başka bir yere “kaymadı ve” yine gözü “sınırı da aşmadı.”
Bu, o yüce peygamberin edebinin kemâlini göstermektedir. -Allah’ın salât ve selâmı üzerine olsun.- Allah’ın kendisini ulaştırdığı konumda durdu. Ondan geri kalmadığı gibi ileri de gitmedi, başka bir yere de sapmadı. Bu, öncekileri de sonrakileri de geride bıraktığı pek büyük edebin en mükemmel derecesidir. Çünkü verilen emri ihlal etmek, şu hususlardan birisi ile olur: Ya kul, emrolunduğunun gereğini yerine getirmez veya kusurlu olarak yerine getirir yahut aşırıya kaçarak yerine getirir ya da sağa ve sola kayarak yerine getirir. Bütün bu hususlar ise Peygamber sallallahu aleyhi ve sellem hakkında söz konusu değildir.
18. “Andolsun ki o,” cennet, cehennem vb. gibi Peygamber sallallahu aleyhi ve sellem’e İsrâ gecesinde gösterilen “Rabbinin en büyük âyetlerinden görmüştür.”
Allāh, gloria Sua, ha giurato sulle stelle cadenti.
He (may He be glorified) swore by the star when it descends.
"Demi bintang ketika terbenam, kawanmu (Muhammad) tidak sesat dan tidak keliru, dan tiadalah yang diucapkannya itu (al-Qur`an) menurut kemauan hawa nafsunya. Ucapannya itu tiada lain hanyalah wahyu yang diwahyukan (kepadanya). Dia diajari oleh (Jibril) yang sangat kuat, yang mempunyai akal yang cerdas, dan dia (Jibril) menampakkan diri dengan rupa yang asli, sedang dia berada di ufuk yang tinggi. Kemudian dia mendekat, lalu bertambah dekat lagi, maka jadilah dia dekat (pada Muhammad sejarak) dua ujung busur panah atau lebih dekat (lagi). Lalu dia menyampaikan kepada hambaNya (Muhammad) apa yang telah Allah wahyukan. Hatinya tidak mendustakan apa yang telah dilihatnya. Maka apakah kamu (musyrikin Makkah) hendak membantahnya tentang apa yang telah dilihatnya? Dan sungguh Muhammad telah melihat Jibril itu (dalam rupanya yang asli) pada waktu yang lain, (yaitu) di Sidratil Muntaha. Di dekatnya ada surga tempat tinggal, (Muhammad melihat Jibril) ketika Sidratil Muntaha diliputi oleh sesuatu yang meliputinya. Penglihatannya (Muhammad) tidak berpaling dari yang dilihatnya itu dan tidak (pula) melampauinya. Sungguh dia telah melihat sebagian tanda-tanda (kekuasaan) Rabbnya yang paling besar." (An-Najm: 1-18).
Makkiyah
"Dengan Menyebut Nama Allah Yang Maha Pengasih Lagi Maha Penyayang."
(1) Allah سبحانه وتعالى bersumpah dengan bintang pada saat terbenam yaitu ketika bergeser dari ufuk pada akhir malam di saat malam akan beranjak dan siang akan menjelang, karena pada yang demi-kian itu terdapat tanda-tanda kebesaran Allah سبحانه وتعالى yang mengharus-kan untuk dijadikan sebagai sumpah. Sesuai pendapat yang kuat, kata اَلنَّجْمُ adalah isim jenis yang mencakup seluruh bintang. Allah سبحانه وتعالى bersumpah dengan bintang untuk menunjukkan kebenran yang diberitakan oleh Rasulullah a sebagai wahyu ilahi, karena di da-lamnya terdapat kondisional yang menakjubkan, karena Allah سبحانه وتعالى menjadikan bintang sebagai perhiasan langit, begitu juga dengan wahyu dan pengaruh-penga-ruhnya dijadikan perhiasan untuk bumi. Andai tidak ada ilmu yang diwarisi dari para nabi, tentu manusia berada dalam kegelapan melebihi gelapnya malam yang pekat.
(2) Tujuan sumpah pada ayat ini adalah penyucian untuk Rasulullah a dari kesesatan dalam ilmu dan tujuannya, karena Rasulullah a adalah orang yang mendapat petunjuk dalam ilmu-nya, berniat baik dan pemberi nasihat untuk manusia. Lain halnya dengan orang-orang sesat yang ilmunya rusak dan niatnya buruk, Allah سبحانه وتعالى berfirman, ﴾ صَاحِبُكُمۡ ﴿ "Kawanmu," agar mereka ingat keju-juran dan petunjuk yang ada pada Nabi Muhammad a, dan perihal tentang Muhammad a tidak samar bagi mereka.
(3-4) ﴾ وَمَا يَنطِقُ عَنِ ٱلۡهَوَىٰٓ ﴿ "Dan tiadalah yang diucapkannya itu (al-Qur`an) menurut kemauan hawa nafsunya," yakni, ucapannya bukan-lah berdasarkan hawa nafsunya. ﴾ إِنۡ هُوَ إِلَّا وَحۡيٞ يُوحَىٰ ﴿ "Ucapannya itu tiada lain hanyalah wahyu yang diwahyukan (kepadanya)," artinya, ia hanya mengikuti wahyu yang disampaikan padanya berupa hidayah, takwa dalam dirinya dan pada yang lain. Hal ini menunjukkan bahwa as-Sunnah (hadits) adalah wahyu dari Allah سبحانه وتعالى untuk Rasul-Nya a, sebagaimana yang disebutkan dalam Firman Allah سبحانه وتعالى,
﴾ وَأَنزَلَ ٱللَّهُ عَلَيۡكَ ٱلۡكِتَٰبَ وَٱلۡحِكۡمَةَ ﴿
"Dan Allah menurunkan kepadamu al-Kitab dan al-Hikmah." (An-Nisa`: 113).
Muhammad a terjaga dari kesalahan terhadap apa yang disampaikan dari Allah سبحانه وتعالى dan dari syariat, sebab perkataan beliau tidak bersumber dari hawa nafsu, namun bersumber dari wahyu.
(5) Selanjutnya Allah سبحانه وتعالى memberitahu malaikat yang me-nyampaikan kepada Rasulullah a, yaitu malaikat Jibril عليه السلام, yang merupakan malaikat paling utama, kuat, dan sempurna. Allah سبحانه وتعالى berfirman, ﴾ عَلَّمَهُۥ شَدِيدُ ٱلۡقُوَىٰ ﴿ "Ia diajari oleh (Jibril) yang sangat kuat," artinya, turun membawa wahyu untuk Rasulullah, yang sangat kuat, baik secara lahir maupun batin, kuat untuk melaksanakan perintah Allah سبحانه وتعالى, kuat untuk menyampaikan wahyu kepada Rasulullah a, serta menjaganya dari pencurian setan atau menjaga agar setan tidak memasukkan sesuatu ke dalam wahyu, dan inilah cara Allah سبحانه وتعالى menjaga wahyuNya yang diturunkan bersama ma-laikat kuat lagi terpercaya.
(6) ﴾ ذُو مِرَّةٖ ﴿ "Yang mempunyai akal yang cerdas," yakni, memi-liki kekuatan, akhlak yang baik, dan keelokan lahir batin, ﴾ فَٱسۡتَوَىٰ ﴿ "dan dia menampakkan diri dengan rupa yang asli," yakni, Jibril عليه السلام.
(7) ﴾ وَهُوَ بِٱلۡأُفُقِ ٱلۡأَعۡلَىٰ ﴿ "Sedang dia berada di ufuk yang tinggi," yaitu berada di ufuk langit di atas bumi, itulah tempat bersemayamnya ruh yang tidak bisa dicapai dan tidak mungkin bagi setan untuk sampai kepadanya.
(8) ﴾ ثُمَّ دَنَا ﴿ "Kemudian dia mendekat," yakni, Jibril عليه السلام men-dekati Nabi a untuk menyampaikan wahyu pada beliau, ﴾ فَتَدَلَّىٰ ﴿ "lalu bertambah dekat lagi," kepada Muhammad a dari ufuk yang tinggi.
(9) ﴾ فَكَانَ ﴿ "Maka jadilah dia," yakni, jarak dekatnya dengan Muhammad a, ﴾ قَابَ قَوۡسَيۡنِ ﴿ "(sejarak) dua ujung busur panah," yakni seukuran antara dua ujung busur panah, ﴾ أَوۡ أَدۡنَىٰ ﴿ "atau lebih dekat (lagi)," artinya lebih dekat dari dua ujung busur panah. Ini menun-jukkan sempurnanya penyampaian risalah kepada Rasulullah a secara langsung, tidak ada perantara antara Rasulullah a dengan malaikat Jibril عليه السلام.
(10) ﴾ فَأَوۡحَىٰٓ ﴿ "Lalu Dia (Allah) menyampaikan wahyu," dengan perantara Jibril عليه السلام, ﴾ إِلَىٰ عَبۡدِهِۦ ﴿ "kepada hambaNya," Muhammad ﴾ مَآ أَوۡحَىٰ ﴿ "apa yang telah Allah wahyukan," yaitu yang diwahyukan Allah سبحانه وتعالى berupa syariat agung dan berita-berita yang benar.
(11-12) ﴾ مَا كَذَبَ ٱلۡفُؤَادُ مَا رَأَىٰٓ ﴿ "Hatinya tidak mendustakan apa yang telah dilihatnya," yakni, hati dan pandangan Rasulullah a sepakat terhadap wahyu yang disampaikan oleh Allah سبحانه وتعالى kepadanya. Pen-dengaran, penglihatan, dan hati Rasulullah a sama. Dan ini me-nunjukkan sempurnanya wahyu yang disampaikan Allah سبحانه وتعالى kepa-daNya. Rasulullah a menerimanya secara langsung, yang tidak ada keraguan dan syubhat di dalamnya. Hati Rasulullah a tidak mendustakan yang dilihat oleh matanya dan Rasulullah a tidak meragukan hal itu.
Kemungkinan lain maksud yang dilihat Rasulullah a itu adalah peristiwa yang dilihat pada malam Isra` berupa tanda-tanda kebesaran Allah سبحانه وتعالى yang agung. Rasulullah a meyakini secara be-nar dengan hati dan penglihatannya. Inilah penafsiran yang benar dalam ayat ini. Ada yang mengatakan bahwa yang dimaksud ada-lah Rasulullah a melihat Rabbnya pada malam Isra` serta berbicara denganNya. Ini adalah penafsiran yang dipilih oleh banyak ulama n. Atas dalil ini mereka menegaskan bahwa Rasulullah a pernah melihat Rabbnya pada saat di dunia. Namun pendapat yang benar adalah pendapat pertama, yaitu yang dimaksud adalah Jibril عليه السلام, sebagaimana ditunjukkan oleh konteks ayat, Muhammad a meli-hat Jibril عليه السلام dalam wujud aslinya, di mana Rasulullah a pernah dua kali[107] melihat dalam wujud asli, pertama pada saat di ufuk tinggi dan kedua di atas langit ketujuh pada saat malam Isra` bersama Rasulullah a.
(13-14) Karena itulah Allah سبحانه وتعالى berfirman, ﴾ وَلَقَدۡ رَءَاهُ نَزۡلَةً أُخۡرَىٰ ﴿ "Dan sungguh Muhammad telah melihat Jibril itu (dalam rupanya yang asli) pada waktu yang lain," artinya, Nabi Muhammad a melihat Jibril عليه السلام lagi ketika turun m e n g h a m p i r i n y a ﴾ عِندَ سِدۡرَةِ ٱلۡمُنتَهَىٰ ﴿ "(yaitu) di Sidratil Muntaha," yaitu sebuah pohon yang sangat besar berada di atas langit ketujuh, disebut demikian karena di tempat itulah semua yang naik dari bumi berhenti dan dari situlah wahyu Allah سبحانه وتعالى turun. Atau karena di situlah batas akhir ilmu seluruh makhluk, artinya karena keberadaannya di atas langit dan bumi, di situlah batas akhir ilmu atau karena hal lainnya, wallahu a'lam. Nabi Muhammad a melihat Jibril di tempat itu, disitulah tempat berse-mayamnya ruh yang suci dan indah, yang tidak bisa didekati setan dan ruh-ruh keji lainnya.
(15) Di dekat pohon itu terdapat ﴾ جَنَّةُ ٱلۡمَأۡوَىٰٓ ﴿ "surga tempat tinggal," yaitu surga yang mencakup seluruh kenikmatan yang menjadi tempat terakhir seluruh angan, dikehendaki oleh seluruh keinginan dan di mana seluruh keinginan berada di surga itu. Hal ini menunjukkan bahwa surga itu berada di tempat yang tertinggi dan berada di atas tujuh langit.
(16) ﴾ إِذۡ يَغۡشَى ٱلسِّدۡرَةَ مَا يَغۡشَىٰ ﴿ "Ketika Sidratil Muntaha diliputi oleh sesuatu yang meliputinya," yakni Sidratil Muntaha itu diliputi oleh sesuatu yang agung yang sifatnya tidak diketahui siapa pun kecuali oleh Allah سبحانه وتعالى.
(17) ﴾ مَا زَاغَ ٱلۡبَصَرُ ﴿ "Penglihatannya (Muhammad) tidak berpaling," artinya tidak berpaling ke kiri dan ke kanan dari fokusnya, ﴾ وَمَا طَغَىٰ ﴿ "dan tidak (pula) melampauinya," artinya pandangan beliau tidak melewatinya. Ini adalah sempurnanya etika Rasulullah a, berdiri di tempat yang telah disiapkan Allah سبحانه وتعالى, tidak bergeser dan tidak melampauinya. Ini merupakan etika agung yang paling sempurna yang mengungguli akhlak seluruh manusia, baik yang pertama maupun yang terakhir. Kekeliruan dalam hal ini ada dua kemung-kinan; pertama karena seorang hamba tidak menunaikan perintah Allah سبحانه وتعالى atau menunaikannya namun tidak sempurna dengan cara bermalas-malasan atau secara berlebihan, dan kemungkinan kedua adalah karena melampaui batas, baik ke kanan maupun ke kiri. Semua hal ini tidak terdapat pada diri Rasulullah a.
(18) ﴾ لَقَدۡ رَأَىٰ مِنۡ ءَايَٰتِ رَبِّهِ ٱلۡكُبۡرَىٰٓ ﴿ "Sungguh dia telah melihat sebagian tanda-tanda (kekuasaan) Rabbnya yang paling besar," berupa surga, neraka, dan hal-hal lain yang dilihat Nabi a pada malam Isra`.
Al-lah juró por la estrella cuando desaparece de la visión.
Allah Uzvišeni kune se zvijezdom kada pada.
Đấng Toàn Năng thề bởi vì sao khi nó rơi.
Tidaklah Muhammad Rasulullah -ṣallallāhu 'alaihi wa sallam- itu tersesat dari jalan hidayah dan tidak pula ia berbuat keliru, akan tetapi ia berada dalam kebenaran.
مَا ضَلَّ صَاحِبُكُمْ وَمَا غَوَىٰ (your companion [ the Holy Prophet ﷺ ] has neither missed the way, nor did he deviate. [ 53:2] Verse [ 1] was قَسَم qasam or oath and verse [ 2] is jawab-ul-qasam or the subject for which oath is sworn. The verse means that the path towards which the Holy Prophet ﷺ is calling the people is the perfectly straight path leading to the desired goal of Allah's good pleasure. He is following the right guidance and has not deviated from the path of righteousness.
The Reason for Describing the Holy Prophet ﷺ as 'your companion'
The Qur'an on this occasion, when referring to the Holy Prophet ﷺ ، does not refer to him by his blessed name or refer to him as a Messenger or a Holy Prophet ﷺ . In fact, it refers to him as Sahibukum or "your companion". In this there seems to be a subtle rebuke to the pagans of Makkah, telling them in effect that the Holy Prophet ﷺ is not an outsider, nor a stranger to them. He was their constant companion. He was born amongst them, he spent his childhood amongst them, and he grew up as a youth amongst them. He has lived among them a whole life-time, and they had always looked upon him as a paragon of honesty, integrity and truthfulness calling him اَمِین (The Honest One). But now - after his claim of Prophethood - they dare impute to him such a heinous sin as forging lies against Allah. A man who withheld himself from telling lies about men, how could he possibly forge lies against Allah? How inconsistent is their attitude?
Hindi lumihis si Muḥammad na Sugo ni Allāh – basbasan siya ni Allāh at batiin ng kapayapaan – palayo sa daan ng kapatnubayan at siya ay hindi naging lisya, bagkus siya ay nagabayan.
Mujámmad r, el Mensajero de Al-lah, no se desvió del camino de la guía ni se extravió, sino que es continuamente guiado hacia lo correcto.
Muhammad (peace be upon him) the Messenger of Allah did not deviate from the path of guidance nor did he go astray, but rather he is rightly-guided.
Muhammad đã không đi lạc khỏi con đường chỉ đạo, cũng không phải là người có đức tin sàm bậy mà đích thực Người đang được hướng dẫn.
Muħammed, pace e benedizione di Allāh su di lui ﷺ, non si allontanò dalla Retta Via e non credette alla falsità, piuttosto fu un Illuminato.
Allah'ın resulü Muhammed -sallallahu aleyhi ve sellem- doğru yoldan çıkmadı, sapıtmadı. O ancak hak yolu izleyen bir kimsedir.
Muħammad, le Messager d’Allah, n’a pas dévié de la voie de la guidée et ne s’est pas fourvoyé. Il est plutôt sage.
Muhammed, sallallahu alejhi ve sellem, nije skrenuo s pravog puta, niti je zalutao, nego je on na putu istine.
And he did not speak this Qur’ān out of following his desires.
Và Y không hề lấy Qur'an ra nói theo sở thích của Y.
Bu Kur'an (ayetleri) ile konuşması, hevâsına uyduğu için değildir.
Non recita questo Corano seguendo i suoi desideri.
El Corán no son ideas y creación de Mujámmad.
The Holy Prophet's Words are a Revelation from Allah
وَمَا يَنطِقُ عَنِ الْهَوَىٰ إِنْ هُوَ إِلَّا وَحْيٌ يُوحَىٰ (And he does not speak out of (his own) desire. It is not but revelation revealed [ to him ]....53:3-4]. The verses tell us that it is absolutely impossible for the Messenger ﷺ to forge lies and impute them to Allah. Nothing he utters is of his own wish or desire. He only conveys to the people what he was commanded to convey, in its entirety, without additions or deletions. An analysis of the various Traditions in Bukhari indicates that there are many categories or types of wahy [ inspiration or revelation ]. Type one is that in which the wordings and the meaning are both directly from Allah. This is called Qur'an. Type two is the one in which only the meaning comes from Allah, and the Messenger ﷺ expresses the meaning in his own words. This is called Hadith or Sunnah [ Tradition ]. The subject of Hadith, which comes from Allah, sometimes lays down injunctions or rules of conduct in clear and express terms, and at other times it establishes a general principle from which the Messenger ﷺ derives laws on the basis of ijtihad or analogy, and promulgates them. In this there does exist the possibility of mistake of judgment. But it is the characteristic of the Messenger ﷺ and other Prophets (علیہم السلام) that if they commit any error of judgment, Allah sends down a revelation to amend it, so that they do not unwittingly persist in their mistaken ijtihad. Unlike other scholars of ijtihad, who can persist in their erroneous conclusions. However, their error is not only forgiven, but they also receive one reward for exerting their utmost effort in comprehending the rule of religion to the fullest extent, as authentic and well-known Traditions bear testimony to this fact.
The foregoing discussion also allays the following doubt: It seems, according to the above verses, that the Messenger ﷺ does not speak of his own desire, but whatever he conveys to the people is a revelation from Allah. It follows from this that he does not exercise independent reasoning in any matter whatsoever, whereas authentic Traditions show otherwise. There are incidents recorded .that at the beginning, he promulgated one law, but, later on, revelation descended and the law was changed. This is an indication that the earlier law was not the law of Allah, but it was based on his ijtihad. The foregoing paragraph already responded to this objection: The second type of revelation establishes a general principle of law from which the Messenger ﷺ derives laws on the basis of ijtihad, and promulgates them. Because the general principle has descended from Allah, all the laws are said to be the revelation from Allah. Allah knows best!
Tidaklah ia mengucapkan Al-Qur`ān ini dengan mengikuti hawa nafsunya.
On ne govori ovaj Kur'an slijedeći svoje prohtjeve.
Hindi siya nagsasalita hinggil sa Qur'ān na ito dala ng pagsunod sa pithaya niya.
Il ne prononce aucun verset de ce Coran sous l’effet de sa passion.
Bu Kur'an, Yüce Allah'ın Cebrail -aleyhisselam- aracılığı ile ona vahyettiği vahiyden başka bir şey değildir.
This Qur’ān is nothing but a revelation which Allah revealed to him through the medium of Gabriel (peace be upon him)
Quả thật, Qur'an chính là lời phán của Allah đã thiên khải xuống cho Người qua trung gian Đại Thiên Thần Jibril.
Ovaj Kur'an je Objava od Allaha koja dolazi putem Džibrila, neka je na njega mir i spas.
El Corán es una revelación que Al-lah le reveló por medio de Gabriel u.
Al-Qur`ān ini tidak lain adalah wahyu yang diwahyukan Allah kepadanya melalui Jibril -'alaihissalām-.
Questo Corano non è altro che rivelazione che Allāh gli ispira tramite Jibrīl, pace a lui.
Ce Coran n’est qu’une révélation provenant d’Allah que fait descendre Gabriel sur lui.
Walang iba ang Qur'ān na ito kundi isang kasi na ikinakasi ni Allāh sa kanya sa pamamagitan ni Anghel Gabriel – sumakanya ang pagbati ng kapayapaan.
Un ángel de gran fortaleza (Gabriel u) le instruyó el Corán.
عَلَّمَهُ شَدِيدُ الْقُوَىٰ (It is taught to him by one [ angel ] of strong faculties,...53:5) From here upto the eighteenth verse, لَقَدْ رَأَىٰ مِنْ آيَاتِ رَبِّهِ الْكُبْرَىٰ the subject-matter is the revelation from Allah. It has been established that the Qur'an is a record of verbal revelation vouchsafed to the Holy Prophet Muhammad ﷺ . There is no room for doubt about the fact that it is the very Words of Allah. It was sent down in such a way that no possibility of confusion or error ever existed.
Divergent Interpretation of the Verses of Najm
Regarding these verses of Surah Najm, two divergent interpretations of the leading commentators are reported. The summary of one interpretation is that all these verses relate to the incident of Mi` raj (Ascension of the Holy Prophet ﷺ to the heavens). As a result, words and phrases like شَدِيدُ الْقُوَىٰ shadid-ul-quwa (One of strong faculties), dhu mirrah (one of vigour) فَاسْتَوَىٰ fastawa (he stood poised), and ) دَنَا فَتَدَلَّىٰ dana fatadalla (then he drew near, and came down,) are all qualities and actions of Allah. (It means that Allah Ta’ ala has taught the Holy Prophet ﷺ directly without any media, and that he came close to Him. The Qur'an further speaks of Vision [ ru'yah ] and Witnessing [ mushahadah ]. They too have been taken to mean the Vision and Witnessing of Allah. Among the noble Companions, Sayyidna Anas and Ibn ` Abbas ؓ have adopted this interpretation. In Tafsir Mazhari too this interpretation has been given preference. Many noble Companions, tabi` n [ Companions' pupils ] and other leading commentators, however, take these verses to refer to the event when the Holy Prophet ﷺ saw the noble angel Jibra'il (علیہ السلام) in his original shape. According to them, shadid-ul-quwa (one of strong faculties), and other qualities and acts mentioned in these verses are the qualities of Jibra'il (علیہ السلام) . There are many factors in support of this interpretation. Historically, Surah An-Najm is one of the very early Surahs and, according to Sayyidna ` Abdullah Ibn Masud ؓ ، this is the first Surah the Holy Prophet ﷺ recited in public in the Sacred city of Makkah. Obviously, the incident of Mi` raj took place much later. This argument, however, may be debatable. But the stronger proof in favor of the second interpretation is that in a tradition recorded in the Musnad of Ahmad, the Holy Prophet ﷺ himself interprets these verses that they relate to seeing the noble Jibra'il (علیہ السلام) .
عَنِ الشَّعبِی عَن مَسرُوق قَالَ کُنتُ عِندَ عَایٔشَۃَ ؓ فَقُلتُ اَلَیسَ اللہُ یَقُولُ ( وَلَقَدْ رَآهُ بِالْأُفُقِ الْمُبِينِ وَلَقَدْ رَآهُ نَزْلَةً أُخْرَىٰ ) فَقَالَتُ اَنَااَوَّلُ ھٰذِہِ الُامَّٰۃ سَاَلتُ رَسُولَ اللہِ ﷺ عَنھَا فَقَالَ اِنَّمَا ذَاکَ جِبرَیٔلُ لَم یَرَہ ، فِی صُورَتِہِ الَّتِی خُلِقَ عَلَیھَا اِلَّا مَرَّتَینِ رَاٰہُ مُنھَبِطاً مِّنَ السَّمَاءِ اِلَی الاَعرضِ سَادَّا عِظَم خَلقِہٖ مَا بَینَ السَّمَآءِ وَ اَلاَرضِ ، اَخرجاہ فی الصَّحیحین من حدیث الشعبی ۔ (ابن کثیر)
Masruq reports from Sha` bi (رح) : Masruq ؓ said: "One day I was sitting with Sayyidah ` A'ishah ؓ and I asked her, 'Did not Allah say وَلَقَدْ رَآهُ بِالْأُفُقِ الْمُبِينِ وَلَقَدْ رَآهُ نَزْلَةً أُخْرَىٰ ‘And indeed he saw him in the clear horizon' and 'Indeed he saw him another time' she replied: 'I was the first among the Ummah to ask the Holy Prophet ﷺ about it.' He said: 'That was Jibra'il. He only saw him twice in his actual and real figure. He saw Jibra'il descend from heaven to earth, and he was so huge that he covered the entire horizon between the sky and the earth." (Ibn-Kathir)
The wordings of this narration in Sahih of Muslim are almost the same as recorded above. Hafiz Ibn Hajar, in the chapter of Tafsir of Fath-ul-Bari, has narrated this tradition on the authority of Ibn Marduwaih in the following words:
اَنَا اَوَّلُ مَن سَاَلَ رَسُول اللہِ ﷺ عَن ھٰذَا، فَقُلتُ : یا رَسُول اللہِ ھل رَاَیتَ رَبَّکَ ؟ فَقَالَ : اِنَّمَا رَاَیتُ جِبرَیِٔلَ مُنھَبِطاً ۔ “ (فتح الباری، ص 393 ج 7)
Siddiqah ` A'ishah ؓ says: "I asked the Holy Prophet ﷺ about It, and I said, 'Did you see your Lord?' He replied, 'No: I saw Jibra'il descending." (Fath-ul-Bari vol, 8/p, 493)
Sahih of Bukhari records that Shaibani asked Sayyidna Zirr about the meaning of the verses فَكَانَ قَابَ قَوْسَيْنِ أَوْ أَدْنَىٰ فَأَوْحَىٰ إِلَىٰ عَبْدِهِ مَا أَوْحَىٰ (so as he was at a distance between two bows (joined together), rather even nearer. Thus He [ Allah ] revealed to His slave what He revealed - 53:9-10 He replied that ` Abdullah Ibn Masud ؓ narrated to us that Muhammad ﷺ saw Jibra'il (علیہ السلام) having six hundred wings. Ibn Jarir, with his own chain of transmitters, reports that Sayyidna ` Abdullh Ibn Masud ؓ interpreting the verse 11: مَا كَذَبَ الْفُؤَادُ مَا رَأَىٰ ("The heart did not err in what he saw" ) says that the Holy Prophet Muhammad ﷺ saw Jibra'il (علیہ السلام) clad in rafraf [ green ] garment filling the entire space between heaven and earth.
Ibn Kathir's Findings
Ibn Kathir has quoted all these narrations in his Tafsir and said that in all the above-quoted verses perception and proximity refer to seeing and being close to Jibra'il (علیہ السلام) . From among the noble Companions ؓ ، this is the view of the Mother of the Faithful Sayyidah ` A'ishah ؓ and of Sayyidna ` Abdullah Ibn Masud, Abu Dharr Ghifari, Abu Hurairah ؓ and others. This is why Ibn Kathir says:
Vision and proximity in these verses refer to seeing and being close to Jibra'il (علیہ السلام) when the Holy Prophet ﷺ had seen him for the first time in his original shape. Then he saw him for the second time on the night of Mi` raj near Sidrat-ul-Muntaha (Lote-tree of the Uppermost Boundary). He saw him the first time at the very beginning of his Prophethood when Jibra'il (علیہ السلام) descended with the very first installment of revelation, and delivered to him Surah Iqra'. After that, there was an interval which caused terrible grief and [ spiritual ] depression. As a result, time and again, the thought crossed his mind that he should go to the top of the mountain and fall from there and give his life away. Whenever such a situation arose, Jibra'il (علیہ السلام) called out to him invisibly from the air: '0 Muhammad! You are Allah's Messenger; you are true; and I am Jibra'il.' The voice would calm his heart, and recompose it. Whenever such a thought crossed his mind, Jibra'il (علیہ السلام) would comfort him by his voice. But the comforting and consoling were always invisible.
One day Jibra'il (علیہ السلام) was in an open field at Batha' in his original shape with six hundred wings which had covered the entire horizon. Then Jibra'il (علیہ السلام) came close to Allah's Messenger ﷺ ، and delivered the Divine revelation to him. On that occasion, the reality of the greatness of Jibra'il (علیہ السلام) and his majestic value in the sight of Allah became manifest to Allah's Messenger".
In short, Imam Ibn Kathir himself, on the basis of the statement of the Holy Prophet ﷺ himself and the views of the blessed Companions ؓ ، preferred this interpretation of the above verses of Surah An-Najm, that is, it refers to seeing Jibra'il (علیہ السلام) and being close to him. This was the Holy Prophet's ﷺ first experience of seeing Jibra'il (علیہ السلام) in this world on the horizon of Makkah. Some of the versions narrate that when the Messenger of Allah ﷺ saw him in his actual and real shape for the first time, he became unconscious. Then Jibra'il علیہ السلام came very close to him in the shape of a human being [ and he regained consciousness ].
The second incident of Holy Prophet's ﷺ seeing Jibra'il (علیہ السلام) is mentioned in Verse 13 and 14 of this Surah in the following words: وَلَقَدْ رَآهُ نَزْلَةً أُخْرَىٰ ﴿13﴾ عِندَ سِدْرَةِ الْمُنتَهَىٰ (And indeed he saw him another time [ 13] by sidrat-ul-muntaha (the lote-tree in the upper realm), [ 14] ". This verse mentions that the Holy Prophet ﷺ saw Jibra'il (علیہ السلام) for the second time, and this happened on the Night of Ascension (Mi` raj). On the basis of reasons stated above, the commentators generally adopt this interpretation. Ibn Kathir's arguments have just been put forward. Qurtubi, Abu Hayyan, Imam Razi and others normally prefer this interpretation. My mentor Maulana Ashraf Ali (رح) has also preferred this interpretation, the summary of which is that the earlier verses of Surah An-Najm which makes mention of ru'yah (seeing) does not refer to having a Vision of Allah, but of Jibra'il (علیہ السلام) . Nawawi, in his commentary on Muslim, and Hafiz in Fath-ul-Bari also have preferred this interpretation.
Kendisine onu çok güçlü bir melek olan Cebrail -aleyhisselam- öğretti.
Đại Thiên Thần Jibril đầy quyền lực đã dạy cho Người.
Njemu ga podučava melek veoma snažan, a to je Džibril, neka je na njega mir i spas.
C’est celui qui est doué d’une force, Gabriel, qui lui a enseigné de Coran.
Diajarkan kepadanya oleh malaikat yang sangat kuat, yaitu Jibril -'alaihissalām-.
Nagturo sa kanya nito ang isang anghel na matindi ang lakas, si Anghel Gabriel – sumakanya ang pagbati ng kapayapaan.
Gli ha insegnato ciò un Angelo molto forte, Jibrīl, pace a lui.
An angel of great strength, Gabriel (peace be upon him), taught him it.
The Trustworthy Angel brought Allah's Revelation to the Trustworthy Messenger
Allah the Exalted states that the Message His servant and Messenger Muhammad ﷺ brought to people was taught to him by,
شَدِيدُ الْقُوَى
(mighty in power), he is Jibril, peace be upon him,
إِنَّهُ لَقَوْلُ رَسُولٍ كَرِيمٍ ذِى قُوَّةٍ عِندَ ذِى الْعَرْشِ مَكِينٍ مُّطَـعٍ ثَمَّ أَمِينٍ
(Verily, this is the Word a most honorable messenger, owner of power, with (Allah) the Lord of the Throne, obeyed (by the angels) and trustworthy.)(81:19-21) Allah said here,
ذُو مِرَّةٍ
(Dhu Mirrah), meaning, he is mighty in power, according to Mujahid, Al-Hasan and Ibn Zayd. In an authentic Hadith from `Abdullah bin `Umar and Abu Hurayrah, the Prophet said,
«لَا تَحِلُّ الصَّدَقَةُ لِغَنِيَ وَلَا لِذِي مِرَّةٍ سَوِي»
(Charity is not allowed for a rich person nor Dhu Mirrah (a strong person) of sound mind and body.) Allah said;
فَاسْتَوَى
(then he Istawa (rose).) this refers to the angel Jibril, according to Al-Hasan, Mujahid, Qatadah and Ar-Rabi` bin Anas,
وَهُوَ بِالاٍّفُقِ الاٌّعْلَى
(While he was in the highest part of the horizon.) meaning, Jibril rose to the highest part of the horizon, according to `Ikrimah and several others; `Ikrimah said, "The highest horizon where the morning comes from." Mujahid said, "It is (the place of) sunrise." Qatadah said, "That from which the day comes." Ibn Zayd and several others said similarly. Imam Ahmad recorded that Abdullah bin Mas`ud said, "The Messenger of Allah saw Jibril in his original shape having six hundred wings, each wing filling the side of the horizon, with a colorful array, and pearls and rubies falling from each wing as much as only Allah knows." Only Imam Ahmad collected this Hadith. Imam Ahmad recorded that `Abdullah bin `Abbas said, "The Prophet asked Jibril to appear himself to him in his original shape and Jibril said to him, `Invoke your Lord.' The Prophet invoked his Lord the Exalted and Most Honored, and a great huge figure appeared to him from the east and kept rising and spreading. When the Prophet saw Jibril in his original shape, he was knocked unconscious. Jibril came down and revived the Prophet and wiped the saliva off of his cheeks."' Only Ahmad collected this Hadith.
Meaning of "at a distance of two bows' length or less
Allah's statement,
فَكَانَ قَابَ قَوْسَيْنِ أَوْ أَدْنَى
(And was at a distance of two bows` length or less.) means, Jibril came closer to Muhammad ﷺ when Jibril was descending to him on earth. At that time, the distance between them became only two bow lengths, when the bows are extended to full length, according to Mujahid and Qatadah. It was said that the meaning here is the distance between the bow's string and its wood center. Allah's statement,
أَوْ أَدْنَى
(or less) indicates that the distance was as only as far described, not more. This type of usage is found in several instances in the Qur'an, such as,
ثُمَّ قَسَتْ قُلُوبُكُمْ مِّن بَعْدِ ذلِكَ فَهِىَ كَالْحِجَارَةِ أَوْ أَشَدُّ قَسْوَةً
(Then, after that, your hearts were hardened and became as stones or even worse in hardness.)(2:74) The Ayah says that their hearts became not softer than rocks, but as hard and difficult as rocks, and more. There is a similar Ayah,
يَخْشَوْنَ النَّاسَ كَخَشْيَةِ اللَّهِ أَوْ أَشَدَّ خَشْيَةً
(fear men as they fear Allah or even more.)(4:77), and Allah's statement,
وَأَرْسَلْنَـهُ إِلَى مِاْئَةِ أَلْفٍ أَوْ يَزِيدُونَ
(And We sent him to hundred thousand (people) or even more.)(37:147), indicating that they were not less than a hundred thousand, but that amount or more. Therefore, this verifies the facts mentioned, leaving no doubt or means of refute. Similarly, Allah said,
فَكَانَ قَابَ قَوْسَيْنِ أَوْ أَدْنَى
(And was at a distance of two bow lengths or less.) We stated before that it was Jibril who came down near the Prophet , according to `A'ishah, the Mother of the faithful, `Abdullah bin Mas`ud, Abu Dharr and Abu Hurayrah. We will mention their statements about this soon afterwards, Allah willing. Ibn Jarir recorded that `Abdullah bin Mas`ud said about this Ayah,
فَكَانَ قَابَ قَوْسَيْنِ أَوْ أَدْنَى
(And was at a distance of two bow lengths or less.) "Allah's Messenger ﷺ said,
«رَأَيْتُ جِبْرِيلَ لَهُ سِتُّمِائَةِ جَنَاح»
(I saw Jibril; he had six hundred wings.)" Al-Bukhari recorded that Talq bin Ghannam said that Za'idah said that Ash-Shaybani said, "I asked Zirr about the Ayah,
فَكَانَ قَابَ قَوْسَيْنِ أَوْ أَدْنَى - فَأَوْحَى إِلَى عَبْدِهِ مَآ أَوْحَى
(And was at a distance of two bow lengths or less. So (Allah) revealed to His servant whatever He revealed.) Zirr said, "Abdullah narrated to us that Muhammad ﷺ saw Jibril having six hundred wings." Allah's statement,
فَأَوْحَى إِلَى عَبْدِهِ مَآ أَوْحَى
(So he revealed to His servant whatever He revealed.) means, Jibril conveyed to Allah's servant Muhammad ﷺ whatever he conveyed. Or, the meaning here could be: Allah revealed to His servant Muhammad ﷺ whatever He revealed through Jibril. Both meanings are correct. Sa`id bin Jubayr said about Allah's statement,
فَأَوْحَى إِلَى عَبْدِهِ مَآ أَوْحَى
(So He revealed to His servant whatever He revealed.) "Allah revealed to him,
أَلَمْ يَجِدْكَ يَتِيماً
(Did He not find you an orphan.)(93:6), and,
وَرَفَعْنَا لَكَ ذِكْرَكَ
(And have We not raised high your fame)(94:4)" Someone else said, "Allah revealed to the Prophet that the Prophets will not enter Paradise until he enters it first, and the nations will not enter it until his Ummah enters it first."
Did the Prophet see His Lord during the Night of Isra
Allah said next,
مَا كَذَبَ الْفُؤَادُ مَا رَأَى - أَفَتُمَـرُونَهُ عَلَى مَا يَرَى
(The heart lied not in what he saw. Will you then dispute with him about what he saw) Muslim recorded from Ibn `Abbas about:
مَا كَذَبَ الْفُؤَادُ مَا رَأَى
(The heart lied not in what he saw), and,
وَلَقَدْ رَءَاهُ نَزْلَةً أُخْرَى
(And indeed he saw him at a second descent.) "He saw Allah twice in his heart." Simak reported a similar from `Ikrimah from Ibn `Abbas. Abu Salih, As-Suddi and several others said similarly that the Prophet saw Allah twice in his heart.Masruq said, "I went to `A'ishah and asked her, `Did Muhammad ﷺ see his Lord' She said, `You said something that caused my hair to rise!' I said, `Behold!' and recited this Ayah,
لَقَدْ رَأَى مِنْ ءَايَـتِ رَبِّهِ الْكُبْرَى
(Indeed he saw of the greatest signs of his Lord.) She said, `Where did your mind wander It was Jibril. Whoever says to you that Muhammad ﷺ saw his Lord, or hid any part of what he was commanded (i.e., Allah's Message), or knew any of the five things which only Allah knows,
إِنَّ اللَّهَ عِندَهُ عِلْمُ السَّاعَةِ وَيُنَزِّلُ الْغَيْثَ
(Verily, Allah, with Him is the knowledge of the Hour, He sends down the rain...)(31:34), Then he invents a great lie against Allah! The Prophet only saw Jibril twice, in his original shape, once near Sidrat Al-Muntaha and another time in Ajyad (in Makkah) while Jibril had six hundred wings that covered the horizon."' Muslim recorded that Abu Dharr said, "I asked the Messenger of Allah ﷺ, `Have you seen your Lord' He said,
«نُورٌ أَنَّى أَرَاه»
(How can I see Him since there was a light)" In another narration, the Prophet said,
«رَأَيْتُ نُورًا»
(I only saw a light.) Allah's statement,
وَلَقَدْ رَءَاهُ نَزْلَةً أُخْرَى - عِندَ سِدْرَةِ الْمُنتَهَى - عِندَهَا جَنَّةُ الْمَأْوَى
(And indeed he saw him at a second descent. Near Sidrat Al-Muntaha.) "The Messenger of Allah ﷺ said,
«رَأَيْتُ جِبْرِيلَ وَلَهُ سِتُّمِائَةِ جَنَاحٍ يَنْتَثِرُ مِنْ رِيشِهِ التَّهَاوِيلُ مِنَ الدُّرِّ وَالْيَاقُوت»
(I saw Jibril while he had six hundred wings and a colorful array of pearls and rubies falling from the feathers of his wings.)" This Hadith has a good, strong chain of narration. Ahmad also recorded that `Abdullah Ibn Mas`ud said, "The Messenger of Allah ﷺ saw Jibril in his original shape while Jibril had six hundred wings, each wing covering the side of the horizon. From his wings, precious stones were dropping of which only Allah has knowledge." This Hadith has a good chain of narration. Imam Ahmad recorded that `Abdullah bin Mas`ud said, "The Messenger of Allah ﷺ said,
«رَأَيْتُ جِبْرِيلَ عَلَى سِدْرَةِ الْمُنْتَهَى وَلَهُ سِتُّمِائَةِ جَنَاح»
(I saw Jibril over Sidrat Al-Muntaha while he had six hundred wings.)" One of the subnarrators of the Hadith asked `Asim about Jibril's wings and `Asim refused to elaborate. So some of his companions were asked and one of them said, "Each wing was covering what is between the east and the west." This Hadith has a good chain of narration. Imam Ahmad recorded that Ibn Mas`ud said that Allah's Messenger ﷺ said:
«أَتَانِي جِبْرِيلُ فِي خُضْرٍ مُعَلَّقٍ بِهِ الدُّر»
(Jibril came to me wearing green with pearls hanging down.) This Hadith has a good chain of narration. Imam Ahmad recorded that `Amir said that Masruq asked `A'ishah, "O Mother of the faithful, has Muhammad ﷺ seen his Lord, the Exalted and Most Honored" She said, "Glorious is Allah! My hair is standing on end because of what you said. Three matters, if one tells you about any of them, will have lied. Whoever tells you that Muhammad ﷺ has seen his Lord, will have lied." She then recited these two Ayat,
لاَّ تُدْرِكُهُ الاٌّبْصَـرُ وَهُوَ يُدْرِكُ الاٌّبْصَـرَ
(No vision can grasp Him, but He grasps all vision.)(6:103), and,
وَمَا كَانَ لِبَشَرٍ أَن يُكَلِّمَهُ اللَّهُ إِلاَّ وَحْياً أَوْ مِن وَرَآءِ حِجَابٍ
(It is not given to any human being that Allah should speak to him unless (it be) by revelation, or from behind a veil.)(42:51) She went one, "And whoever tells you that Muhammad ﷺ knew what the morrow will bring, will have uttered a lie." She then recited,
إِنَّ اللَّهَ عِندَهُ عِلْمُ السَّاعَةِ وَيُنَزِّلُ الْغَيْثَ وَيَعْلَمُ مَا فِى الاٌّرْحَامِ
(Verily, Allah, with Him is the knowledge of the Hour, He sends down the rain, and knows that which is in the wombs.)(31:34) `A'ishah said, "And whoever tells you that Muhammad ﷺ has hidden any part of the Message will have lied," and she then recited this Ayah,
يَـأَيُّهَا الرَّسُولُ بَلِّغْ مَآ أُنزِلَ إِلَيْكَ مِن رَّبِّكَ
(O Messenger proclaim which has been sent down to you from your Lord.)(5:67).She went one, "However, he saw Jibril twice in his original shape." Imam Ahmad also recorded that Masruq said, "I asked `A'ishah, `Did not Allah say,
وَلَقَدْ رَءَاهُ بِالاٍّفُقِ الْمُبِينِ
(And indeed he saw him in the clear horizon.)(81:23), and,
وَلَقَدْ رَءَاهُ نَزْلَةً أُخْرَى
(And indeed he saw him at a second descent)' She said, `I was the first among this Ummah to ask Allah's Messenger ﷺ about it. He said,
«إِنَّمَا ذَاكَ جِبْرِيل»
(That was Jibril.) He only saw him twice in his actual and real figure. He saw Jibril descend from heaven to earth and was so huge that he covered the whole horizon between the sky and earth.)"' This Hadith is recorded in the Two Sahihs via Ash-Sha`bi.
Angels, Light and colors covered Sidrat Al-Muntaha
Allah said,
إِذْ يَغْشَى السِّدْرَةَ مَا يَغْشَى
(When that covered the lote tree which did cover it!) We mentioned before, in the Hadiths about Al-Isra' that the angels, Allah's Light, and spectacular colors covered the Sidrah. Imam Ahmad recorded that `Abdullah bin Mas`ud said, "When the Messenger of Allah ﷺ was taken on the Isra' journey, he ascended to Sidrat Al-Muntaha, which is in the seventh heaven. There everything terminates that ascends from the earth and is held there, and terminates everything that descends from above it is held there,
إِذْ يَغْشَى السِّدْرَةَ مَا يَغْشَى
(When that covered the lote tree which did cover it!) He said, "Golden butterflies. The Messenger of Allah ﷺ was given three things: He was given the five prayers, he was given the concluding verses of Surat Al-Baqarah (2:284-286), and remission of serious sins for those among his Ummah who do not associate anything with Allah." Muslim collected this Hadith. Allah's statement,
مَا زَاغَ الْبَصَرُ وَمَا طَغَى
(The sight turned not aside, nor it transgressed beyond the limit.) indicates that the Prophet's sight did not turn right or left, according to `Ibn `Abbas,
وَمَا طَغَى
(nor it transgressed beyond the limit.) not exceeding what has been ordained for it. This is a tremendous quality that demonstrates the Prophet's firm obedience to Allah, because he only did what was commanded and did ask beyond what he was given. Allah's statement,
لَقَدْ رَأَى مِنْ ءَايَـتِ رَبِّهِ الْكُبْرَى
(Indeed he saw of the greatest signs of his Lord.) is similar to another Ayah,
لِنُرِيَهُ مِنْ ءْايَـتِنَآ
(In order that We might show him of Our Ayat.)(17:1), meaning, signs that testify to Allah's might and greatness. Relying on these two Ayat, some scholars of Ahl us-Sunnah said that the Prophet did not see Allah during the Isra' journey, because Allah said,
لَقَدْ رَأَى مِنْ ءَايَـتِ رَبِّهِ الْكُبْرَى
(Indeed he saw of the greatest signs of his Lord.) They said that, had the Prophet seen his Lord, Allah would have conveyed this news and the Prophet would have narrated it to the people.
And Gabriel (peace be upon him) is of excellent form, so he rose up appearing to the Prophet (peace be upon him) in his form in which Allah created him.
Jibril có dáng hình đẹp đẽ và ngài ngự bên trên theo bản chất tạo hóa mà Allah đã tạo ra cho ngài.
E Jibrīl, pace a lui, ha un bell'aspetto, e si presentò, pace a lui, mostrandosi al Profeta, pace e benedizione di Allāh su di lui, nella forma in cui Allāh lo creò.
Si Anghel Gabriel – sumakanya ang pagbati ng kapayapaan – ay may anyong maganda saka tumindig ito nang lantad harap ng Propeta – basbasan siya ni Allāh at batiin ng kapayapaan – sa anyo nito na nilikha ito ni Allāh,
El Ángel Gabriel u, en su forma admirable, se presentó ante el Profeta r en la forma en que Al-lah lo creó.
Jibril -'alaihissalām- mempunyai bentuk yang sempurna dan ia menampakkan diri di hadapan Nabi -ṣallallāhu 'alaihi wa sallam- dalam bentuknya yang diciptakan oleh Allah untuknya.
ذُو مِرَّةٍ فَاسْتَوَىٰ وَهُوَ بِالْأُفُقِ الْأَعْلَىٰ (one of vigour. So he stood poised, while he was on the upper horizon...53:6-7] The word mirrah means 'strength' or 'vigour'. This is another quality of Jibra'il (علیہ السلام) in that he is no weakling, but strong, mighty in power and firm, so that it may not be suspected that the devil may intercept the angel carrying the Divine revelation and snatch it away from him. Jibra'il (علیہ السلام) is so mighty in power and strength that the devil dare not come anywhere near him. The word اِسْتَوَىٰ istawa means to be or become straight or to level. The verse means that when he saw Jibra'il (علیہ السلام) the first time, the latter was descending from the heaven. Having descended, he sat or settled straight on the highest part of the horizon. Ufuq [ horizon ] is qualified by a'la [ the highest part or uppermost ] and it signifies that Jibra'il (علیہ السلام) was shown on the uppermost horizon, [ so that he could be seen clearly ] because the lower part of the horizon which seems to be adjacent to the earth is normally hidden from the sight [ as a result he would not have been visible to the Holy Prophet ﷺ .
Gabriel, qui est doté d’une belle apparence, se montra dans la forme sous laquelle Allah l’a créé.
Džibril koi je snažan i lijepog izgleda. On se uspravio i pokazao pred Poslanikom, sallallahu alejhi ve sellem, u onom liku kakvim ga je stvorio Allah Uzvišeni.
Cebrail -aleyhisselam- güzel görünüşlüdür. Cebrail -aleyhisselam- Nebi -sallallahu aleyhi ve sellem-'in karşısında Allah'ın yarattığı hal üzere açık bir şekilde görünüp (en yüksek ufukta) yükseliverdi.
Cebrail gökyüzündeki en yüksek ufukta idi.
Alors qu’il se trouvait à l’horizon le plus élevé du Ciel.
Džibril je bio na najvišem horizontu, na nebesima.
Và Jibril xuất hiện tại phía chân trời cao từ hướng mặt trời mọc.
E Jibrīl possiede uno dei ranghi più elevati in Cielo.
Saat itu dia berada di ufuk yang tinggi dari langit.
Whilst he was on the highest horizon.
habang si [Anghel] Gabriel ay nasa [bahagi ng] abot-tanaw na pinakamataas ng langit.
Mientras se encontraba en el horizonte más elevado.
ثُمَّ دَنَا فَتَدَلَّىٰ (Then he drew near, and came down,... 53:8). The word dana means to draw near and tadalla means to hang or to come down. The verse means that Jibra'il علیہ السلام drew nearby coming down.
Lalu Jibril -'alaihissalām- mendekat kepada Nabi -ṣallallāhu 'alaihi wa sallam- kemudian bertambah lebih mendekat lagi.
Sonra Cebrail -aleyhisselam- Nebi -sallallahu aleyhi ve sellem-e yaklaştı. Derken daha da yakınlaştı.
El Ángel Gabriel u se acercó al Profeta r, luego se acercó aún más.
Sau đó Jibril đến gần Thiên Sứ, rồi đến gần hơn nữa.
Puis Gabriel se rapprocha de plus en plus du Prophète.
Dopodiché Jibrīl, pace a lui, si avvicinò al Profeta, pace e benedizione di Allāh su di lui, e si avvicinò ancor di più.
Then Gabriel (peace be upon him) came close to the Prophet (peace be upon him), then he came even closer.
Zatim se Džibril, alejhi selam, približio Poslaniku, sallallahu alejhi ve sellem, a potom se još više približio.
Pagkatapos lumapit si [Anghel] Gabriel – sumakanya ang pagbati ng kapayapaan – sa Propeta – basbasan siya ni Allāh at batiin ng kapayapaan – pagkatapos nadagdagan ito ng kalapitan mula sa kanya.
(Cebrail'in) yakınlığı iki yay boyu kadardı veya daha yakındı.
Bio mu je blizu koliko je veličina dva luka ili još bliže.
Tanto che la sua distanza da lui fu pari a quella di due archi o minore.
Jibril đến gần Thiên Sứ với khoảng cách như hai đầu của cây cung hoặc gần hơn thế nữa.
So his closeness to him was the distance of two bow lengths or even closer.
De modo que su proximidad con él era de una distancia de dos arcos o incluso más cerca.
Au point d’être à deux portées d’arc ou moins.
فَكَانَ قَابَ قَوْسَيْنِ أَوْ أَدْنَىٰ (so as he was at a distance between two bows (joined together), rather even nearer....53:9). The noun qab refers to the distance between the curved handle of a bow and the tight chord that releases arrows. This distance is estimated about the length of one hand. The expression qaba qawsain is based on an ancient Arab custom, according to which when two persons pledged themselves to firm friendship, each one of them would turn the wooden part of their bows towards themselves, but they would turn the chord part towards the other. In this way when the chords of their bows were joined together, this used to be regarded as the proclamation of proximity, love and affection at the time of which the distance between the two persons would be two bows' length - approximately the length of two arms or one cubit. The expression aw adna ('rather even nearer' ) signifies that the relationship of closeness was no ordinary one, it in fact was more intimate than could be conceived. The reason for the mention of such intimacy with Jibra'il (علیہ السلام) in the above verses is to confirm that the revelation which he delivered is indubitably and truly from Allah, and he heard it with absolute accuracy in every detail: There is no room for any doubt in this. This closeness and intimacy further allays the suspicion that the Holy Prophet ﷺ might have not recognized Jibra'il (علیہ السلام) and that the devil might interfere.
Kaya ang kalapitan nito mula sa kanya ay sa sukat na layong dalawang pana o higit na malapit.
Jarak kedekatan antara Jibril dengan Nabi sekitar dua busur panah atau lebih dekat lagi.
Cebrail, Allah'ın kulu Muhammed -sallallahu aleyhi ve sellem-'e vahyedilmesi gerekeni vahyetti.
Puis Gabriel révéla au serviteur d’Allah, Muħammad, ce qu’il révéla.
Pa je Džibril objavio Allahovom robu Muhammedu, sallallahu alejhi ve sellem, ono što je objavio.
El Ángel Gabriel u le inspiró al siervo de Al-lah, Mujámmad r, aquello que Al-lah le reveló.
So Gabriel (peace be upon him) revealed to Allah’s servant, Muhammad (peace be upon him), what he revealed.
Như thế đó, Jibril đã truyền đạt lại lời mặc khải mà ngài đã tiếp nhận từ Allah lại cho người bề tôi của Ngài - Muhammad.
Kaya nagkasi si Anghel Gabriel sa lingkod ni Allāh na si Muḥammad – basbasan siya ni Allāh at batiin ng kapayapaan – ng ikinasi Niya.
فَأَوْحَىٰ إِلَىٰ عَبْدِهِ مَا أَوْحَىٰ (Thus He [ Allah ] revealed to His slave what He revealed... 53:10) The subject pronoun understood in the past perfect verb awha (He revealed) refers to Allah, and so does the pronoun in ` abdihi (His slave), and the verse means: Allah revealed to His servant Muhammad ﷺ whatever He revealed through the medium of Jibra'il (علیہ السلام) by attaching him so intimately to the Holy Prophet ﷺ .
An Academic Problem and its Solution
Here an apparent problem arises which at best can be described as academic, because it does not relate to a real situation. According to an overwhelming consensus of the Mufassirin and Muhaddithin, all the pronouns in the above verses refer to Jibra'il (علیہ السلام) . Likewise, all the pronouns in the sentences from fastawa to فَكَانَ قَابَ قَوْسَيْنِ أَوْ أَدْنَىٰ fa kana qaba qawsaini aw adna refer to him. The forthcoming verses, according to consensus of the commentators, also speak of Jibra'il (علیہ السلام) . Therefore, referring the intervening pronouns of awha and ` abdihi is contrary to the context and causes intishar-ud-dama'ir (inconsistency of the pronouns).
Our honourable mentor Maulana Sayyid Muhammad Anwar Shah Kashmiri (رح) has responded to this problem thus: There is neither any contextual confusion here, nor any pronominal ambiguity. In point of fact, early part of Surah An-Najm in verse [ 4] it was mentioned إِنْ هُوَ إِلَّا وَحْيٌ يُوحَىٰ (It is not but revelation revealed [ to him ]...4) '. Now in verse [ 10] أَوْحَىٰ إِلَىٰ عَبْدِهِ مَا أَوْحَىٰ (So He [ Allah ] revealed to His servant whatever He revealed.) the same theme is continued, reinforced and consolidated in this way: Obviously, the One who sends down revelation is Allah Ta’ ala and none else. However, there is a medium through whom the revelation is delivered to the Holy Prophet Muhammad ﷺ . Verse [ 4] may be treated as a preamble to the theme of revelation. Verses [ 5-9] describe the strong qualities and other characteristics of the medium of revelation Jibra'il Ali. Verse [ 10] is thus the complement or epilogue to the preamble. In this verse there cannot be intishar-ud-dama'ir because the antecedents of the pronouns in verse 10 cannot possibly be anyone but Allah. Thus the antecedent of these pronouns was determined from the very outset. In the phrase maawha 'whatever He revealed' is obscure or vague. Ma [ whatever ] is sometimes used to denote honour, surprise, magnificence, grandeur, splendor, opulence or for emphasis. Here it is employed to indicate 'the majestic or glorious status of revelation'.
It is learnt from a Hadith recorded in chapter [ 1] of the Sahih of Bukhari, that the revelation which was sent down at this time was the initial verses of Surah Al-Muddaththir [ Chapter 74]. Allah knows best!
Thus marked by thematic and structural coherence, the Qur'an confirms that it is an absolutely true and veritable words of Allah. This may be compared to the Muhaddithins' study of Hadith. In order to verify the authenticity of the Traditions of the Holy Prophet ﷺ they trace in full the chains of authorities from themselves [ that is, the last of the authorities ] to the Holy Prophet ﷺ . In these verses Allah sets up the chain of authorities: [ 1] Allah is the Muhi, that is, He is the Ultimate Source from where the revelation originates; and [ 2] Jibra'il (علیہ السلام) is the transmitting authority between Allah and the Messenger of Allah ﷺ . The above verses describe Jibra'il (علیہ السلام) as magnificent in status and mighty in power: This confirms his honesty and integrity as the transmitting authority.
Jibrīl rivelò al suddito di Allāh, Muħammed, pace e benedizione di Allāh su di lui ﷺ, ciò che gli rivelò.
Lalu Jibril mewahyukan kepada hamba Allah Muhammad -ṣallallāhu 'alaihi wa sallam- apa yang Allah wahyukan.
مَا كَذَبَ الْفُؤَادُ مَا رَأَىٰ (The heart did not err in what he saw....53:11) Fu'ad means heart, and the verse means whatever the eyes saw, the heart did not err in its grasping. This erring in the verse is described as kidhb [ lying ]. In other words, the heart did not lie in connection with the perceived objects. It did not err or slip up. In the phrase mara'a 'what he saw', the Qur'an does not specify what it saw. The blessed Companions ؓ and their followers, and the leading authorities on Tafsir hold two divergent views as was discussed in detail earlier: [ 1] The phrase means it [ the Holy Prophet's ﷺ heart ] saw Allah (and this is the view of Ibn ` Abbas ؓ ; and [ 2] others (like Sayyidah ` A'ishah, Ibn Masud, Abu Hurairah and Abu Dharr Ghifari ؓ express the view that the Holy Prophet ﷺ saw Jibra'il (علیہ السلام) in his original shape. The Arabic verb ra'a originally means to see with physical eyes, and after having seen with physical eyes the heart grasps and comprehends. Thus the Holy Prophet ﷺ first saw Jibra'il (علیہ السلام) with his physical eyes, and then grasped and comprehended him with his heart. Therefore, there is no need to take the word ru'yah in the figurative or metaphorical sense of ru'yah qalbiyah [ to see with the heart ] as did Al-Qurtubi.
One more question remains: In this verse idrak [ grasping, comprehending, discerning, cognizing and perceiving ] has been attributed to the heart, whereas according to most famous philosophers, it is related to ` aql [ the intellect ] or the soul endowed with the faculty of speech. Answer to this question is that many verses of the Qur'an show that the real centre of idrak is the heart. Therefore, sometimes the word 'qalb (heart) is used for ` aql (intellect), as for example the word qalb (plural: qulub) in the following verses bear ample testimony to this fact: لِمَن كَانَ لَهُ قَلْبٌ (for him who has a heart - 50:37) and لَهُمْ قُلُوبٌ لَّا يَفْقَهُونَ بِهَا 'they have hearts with which they do not comprehend' - (7:179). Qalb (heart) here refers to ` aql (intellect) because heart is the centre of intellectual activities.
Con tim của Muhammad không hề dối những gì con mắt của Người đã nhìn thấy.
Hindi nagsinungaling ang puso ni Muḥammad – basbasan siya ni Allāh at batiin ng kapayapaan – sa nakita niya sa pamamagitan ng niya.
Il cuore di Muħammed, pace e benedizione di Allāh su di lui, non disse menzogne su ciò che vide con i suoi occhi.
The heart of Muhammad (peace be upon him) did not lie about what his eye saw.
Hati Muhammad tidak mendustakan apa yang telah dilihatnya.
Srce Muhammedovo, sallallahu alejhi ve sellem, nije poreklo ono što je njegov pogled vidio.
El corazón de Mujámmad r no desmintió lo que vieron sus ojos.
Le cœur de Muħammad n’a pas menti sur ce que sa vue a perçu.
Muhammed -sallallahu aleyhi ve sellem-'in kalbi gözleri ile gördüğünü yalanlamadı.
¿Entonces ustedes, idólatras, van a discutir con él sobre lo que vio la noche en que lo llevaron en el viaje nocturno?
O mušrici, zašto se s njim raspravljate oko onoga što mu je Allah pokazao u noći Isre.
-Ey müşrikler!- Şimdi, İsra gecesi Yüce Allah'ın ona gösterdiği şey hakkında onunla tartışıyor musunuz?
Ô polythéistes, contesterez-vous ce qu’Allah lui a fait voir la nuit du Voyage Nocturne?
So do you, O idolaters, argue with him about what he saw on the night he was taken on the journey?
Phải chăng các ngươi - hỡi những kẻ đa thần - muốn tranh luận với Muhammad về những gì Y đã được Allah cho nhìn thấy trong đêm Y được đưa lên trời ư?!
Apakah kalian -wahai orang-orang musyrik- hendak mendebatnya apa yang diperlihatkan oleh Allah kepadanya pada malam beliau diisrakan.
Kaya makikipagtalo ba kayo sa kanya, O mga tagapagtambal, hinggil sa ipinakikita ni Allāh sa kanya sa gabi ng pagpapalakbay sa kanya?
Discutete, o voi idolatri, su ciò che il suo Dio gli ha mostrato nella Notte del Prestigio?!
And Muhammad (peace be upon him) had seen Gabriel (peace be upon him) in his true form another time on the night he was taken for the journey.
Sungguh, Muhammad -ṣallallāhu 'alaihi wa sallam- telah melihat Jibril kembali dalam bentuk aslinya pada malam ia diisrakan.
Talaga ngang nakita ni Muḥammad – basbasan siya ni Allāh at batiin ng kapayapaan – si Anghel Gabriel sa anyo nito isa pang pagkakataon sa gabi ng pagpapalakbay sa kanya,
ولَقَدْ رَآهُ نَزْلَةً أُخْرَىٰ عِندَ سِدْرَةِ الْمُنتَهَىٰ (And indeed he saw him another time by sidrat-ul-muntaha [ the lote-tree in the upper realm ]...53:13-14). Here too there are two views regarding the antecedent of the pronoun hu (him): [ 1] that it refers to seeing Allah; or [ 2] that it refers to seeing Jibra'il (علیہ السلام) . The adverb نَزْلَةً أُخْرَىٰ nazlatan ` ukhra [ another time or at another descent ], according to overwhelming majority, this nuzul refers to the second descent of Jibra'il (علیہ السلام) . The first vision was experienced in this world on the uppermost horizon of Makkah. The second vision was experienced on the seventh heaven near the Lote-Tree of the Uppermost Realm. Obviously, the Holy Prophet ﷺ went up to the seventh heaven on the Night of Mi` raj. Thus it is possible to determine the approximate time of the second experience, which took place on that occasion. The word sidrah literally denotes lote-tree and muntaha means the place of intiha' [ end ]. Thus sidrat-ul-muntaha is the Lote-Tree on the seventh heaven under the Throne of the Gracious Allah. According to a narration in Muslim, the Tree is on the sixth heaven. Reconciliation is possible between the two apparently conflicting versions in that its root is on the sixth heaven and its branches are spread on the seventh heaven (Qurtubi). Generally the access of angels ends at this point, and therefore, it is called muntaha (the end). Some Traditions inform us that the Divine injunctions first descend from the Divine Throne to the sidrat-ul-muntaha which are handed over to the relevant angels. Similarly, angels going up from the earth to the heaven with Books of Deeds etc. convey them to this point. Then there may be some other way for their presentation to Allah Almighty. This subject is reported from ` Abdullah Ibn Masud ؓ as recorded by Imam Ahmad in his Musnad.
Kendisinin götürüldüğü İsra gecesi Muhammed -sallallahu aleyhi ve sellem- Cebrail'i aslî suretinde bir kere daha görmüştü.
The experience of the Prophet with the angels and his being taught the revelation have been explained in the above verses. For corroborating the reality of these events the statement of the Quran is enough. The Quran’s miraculous discourse proves that it is the Book of God. And every statement of that book which is established as God’s Book shall have to be accepted as authentic.
Mujámmad r ya había visto a Gabriel u en su verdadera forma otra vez en la noche en que fue llevado en su travesía.
Và quả thật, Muhammad đã tận mắt nhìn thấy Jibril bằng hình dạng thật trong đêm Người được hộ tống thăng thiên.
Muhammed, sallallahu alejhi ve sellem, vidio je Džibrila u njegovom pravom liku, i drugi put prilikom noći Israa.
Muħammad a revu Gabriel sous sa véritable apparence la nuit du Voyage Nocturne.
E Muħammed, pace e benedizione di Allāh su di lui, vide Jibrīl, pace a lui, per la seconda volta, nella sua forma, durante la Notte del Prestigio,
sa tabi ng [punong] Sidrah ng Pinagwawakasan. Ito ay isang punong-kahoy na lubhang malaki sa ikapitong langit.
Sidre-i Müntehâ’nın yanında yedinci semada bulunan çok büyük bir ağaçtır.
Tại cây Sidrah Al-Muntaha, đó là một cái cây khổng lồ ở tầng trời thứ bảy.
Itu terjadi di Sidratulmuntaha, yaitu pohon yang besar sekali, yang berada di langit ketujuh.
By the lote tree of the utmost boundary, which is a tree on the seventh heaven.
Il l’a revu près du Lotus de la Terminaison (sidratu l-muntahâ), qui est un arbre immense se trouvant dans le quatrième ciel.
Junto al árbol de azufaifo del límite máximo, que es un árbol en el séptimo cielo.
presso il giuggiolo del limite estremo, una grande pianta situata nel Settimo Cielo.
Kod Sidretu-l-Muntehaa, a to je veliko drvo na sedmom nebu.
By this tree is the Garden of Refuge.
Presso questa pianta vi è il Paradiso della Dimora,
Sa tabi ng punong-kahoy na ito ang Hardin ng Kanlungan.
C’est auprès de cet arbre que se trouve le Verger de Résidence (jannatu l-ma`wâ)
Di sebelah pohon ini terdapat surga al-Ma`wā.
Kod ovog drveta je džennetsko utočište.
Cennetü'l-Me'va da bu ağacın yanındadır.
Tại cái cây đó chính là Thiên Đàng vĩnh cữu.
Junto a este árbol está el Jardín del Refugio.
عِندَهَا جَنَّةُ الْمَأْوَىٰ (near which there is Jannat-ul-ma'wa [ the Paradize of Abode ],... 53:15) The word ma'wa means 'abode' and a place where one resides or reposes comfortably. The Jannah (Paradize) is called ma'wa because this is man's original abode. This is where 'Adam and Hawwa' (علیہما السلام) were created; from here they were sent down to the earth; and this is where the people of Paradise will be sent back to reside permanently.
The Present Locale of Paradise and Hell
This verse verifies that Paradise exists at the present moment, as is the belief of the overwhelming majority of the Ummah. They believe that Paradise and Hell have been created and are already in existence. This verse pointed out that the location of Paradise is on the seventh heaven under the Divine Throne. In other words, the seventh heaven is, as though, the floor of Paradise and its roof is the Divine Throne. The location of Hell is not explicitly stated anywhere in the Qur'an or Prophetic Traditions. Some scholars of the Qur'an deduce from the verse [ 6] of Surah At-Tur وَالْبَحْرِ الْمَسْجُورِ (and by the sea, filled up with fire,) that Hell is situated beneath the sea in the deep recesses of the earth which are presently hidden under some heavy covering. On the Day of Resurrection, it will be split asunder, and the sea will be kindled, thus turning the entire ocean into a raging and blazing fire.
Many European excavators and explorers of the current age made attempts to dig into the ground in order to build roads so as to travel around from place to place for many long years. For this task, they invented the largest and most sophisticated machinery. Various groups of scientists and experts exerted efforts in this direction. The most successful group was the one who by means of various types of machinery was able to dig six miles deep into the recesses of the earth, but beyond that they came across immovable rocks which frustrated them. They attempted to excavate in another place and dug for six miles and again came across unshakeable rocks beyond which they could not dig. In this way they experimented in many places and came to the conclusion that beyond the depth of six miles into the recesses of the earth there is a rocky covering on the entire earth at that level where no machinery can penetrate. The earth covers thousands of miles in diameter but despite advances and strides made in sciences they could have access only to the depth of six miles. Beyond that point they acknowledged the existence of impenetrable rocky covering and abandoned their attempts. This scientific experiment to excavate and explore supports the notion that the entire earth is covered with adamantine rocks, and access beyond them is not possible. If any authentic narration proves the location of Hell in this rocky covering, it should not come as a surprise. Allah knows best!
When the lote tree was covered through the command of Allah by something great whose true nature only Allah knows.
Yüce Allah'ın emri ile Sidre'yi büyük bir şey kapladı. İşin aslını Yüce Allah'tan başkası bilmez.
Cuando el árbol de azufaifo fue cubierto mediante el mandato de Al-lah por algo grande cuya verdadera naturaleza solo Al-lah conoce.
Cây Sidrah được Allah phủ kín những điều vĩ đại chỉ có Allah mới biết rõ bí mật trên trong nó.
quando il giuggiolo si coprì di qualcosa di grandioso, per ordine di Allāh, il cui scopo solo Allāh conosce.
Au moment où le lotus était traversé par quelque chose provenant d’Allah et que Lui Seul connaît.
[Ito ay] noong may bumabalot sa [punong] Sidrah dahil sa utos ni Allāh na isang bagay na malaki, na walang nakakikilala sa kakanyahan nito kundi si Allāh.
إِذْ يَغْشَى السِّدْرَةَ مَا يَغْشَىٰ (when the lote-tree was covered by that which covered it...53:16) Sahih of Muslim records a Tradition on the authority of Sayyidna ` Abdullah Ibn Masud ؓ who said: "Golden butterflies were at that time falling on sidrat-ul-muntaha from all sides, and it seemed as if it was specially decorated for that occasion in honour of the most revered guest, the Holy Prophet Muhammad ﷺ "
Yaitu ketika Sidratulmuntaha diliputi oleh hal yang agung dari perintah Allah, yang tidak diketahui hakikatnya kecuali oleh Allah.
Kad je Sidru prekrilo, po Allahovom naređenju, nešto veliko, a što zna samo Allah.
Mata beliau tidak menoleh ke kiri atau ke kanan serta tidak melampaui yang sudah ditentukan.
Le regard du Prophète n’a dévié ni vers la gauche ni vers la droite, et n’a pas franchi la limite qui lui a été déterminée.
Hindi kumiling ang paningin niya – basbasan siya ni Allāh at batiin ng kapayapaan – sa kanan ni sa kaliwa at hindi ito lumampas sa itinakda para rito.
Pogled Poslanika, sallallahu alejhi ve sellem, nije skrenuo ni desno ni lijevo i nije prešao ono što mu je određeno.
The eye of Muhammad (peace be upon him) did not swerve left or right, nor did it trespass what was fixed for it.
Nebi -sallallahu aleyhi ve sellem-'in gözü sağa sola kaymadı. Kendisine belirlenen sınırı aşmadı.
Thiên Sứ không dám đảo mắt nhìn bên phải hay bên trái và không nhìn vượt mức qui định.
La mirada de Mujámmad r no se desvió a izquierda ni a derecha, ni traspasó lo que estaba establecido para ello.
مَا زَاغَ الْبَصَرُ وَمَا طَغَىٰ (The eye neither went wrong, nor did exceed the limit...53:17) The verb zagha is derived from the infinitive zaigh which denotes to become crooked or go astray. Tagha is derived from tughyan which means to transgress or exceed the limit. The two expressions purport to say that in whatever the Holy Prophet ﷺ saw, his eyes did not err or slip up. This verse allays the suspicion that sometimes human sight errs or slips up, especially when some wonderful or unusually marvelous thing is seen. In response to this suspicion the Qur'an uses two expressions because there are two ways in which human sight can go awry: [ 1] not looking at the object directly that one was supposed to see, and turning the eye to some other side. Ma zagha (neither went wrong) negates this situation. The Holy Prophet's ﷺ sight did not swerve or turn right or left, and thus did not miss the intended object. He saw exactly what was meant for him to see. [ 2] looking at the desired object, but at the same time looking at other objects also. In this situation too there is sometimes the fear of losing sight of the main object and causing confusion. Ma tagha (nor did it exceed the limit) in the verse is used to remove this doubt that the Holy Prophet ﷺ might have looked at other things in addition to what he was ordained to see.
Scholars who interpret the preceding verses as referring to the vision of Jibra'il (علیہ السلام) explain this verse to mean that the eye of the Holy Prophet ﷺ did not err in seeing him. This had to be clarified because Jibra'il (علیہ السلام) is the transmitting medium. If the Holy Prophet ﷺ did not see him clearly and recognize him, the revelation would not be beyond doubt.
Scholars who interpreted the preceding verses as speaking of Allah's Vision interpret this verse too in the same vein that the eyes of the Holy Prophet ﷺ did not err or slip up in the Vision of Allah. This verse further clarifies that the Vision was with the physical eyes, not only with the eyes of the heart.
Another Approach to Interpreting the Preceding Verses: A Useful Analysis
Our venerable mentor Maulana Sayyid Muhammad Anwar Shah Kashmiri (رح) was a typical example of the Traditionalists who preceded him. He no doubt was a symbol of Allah and His proof on earth. His grasp of knowledge and Islamic sciences was without a doubt an exact replica of the leading authorities on the sciences of Prophetic Tradition like Hafiz Ibn Hajar and Dhahabi. His Mushkilat-ul-Qur'an is an invaluable treasure trove of the profoundest study of Islamic knowledge and sciences. The noble Companions ؓ and their followers, and subsequently the scholars of Tafsir and Hadith have interpreted the verses of Surah An-Najm differently which gave rise to some scholarly questions. Mushkilat-ul-Qur'an interprets the verses in such a way that most of the different views have been reconciled.
Then when my another mentor Shaikh-ul-Islam Maulana Shabbir Ahmad ` Uthmani (رح) wrote his Fath-ul-Mulhim, the commentary of Sahih Muslim, he came across the description of the Holy Prophet's ﷺ nocturnal journey of Isra' and Mi` raj with reference to the verses of Surah An-Najm. In view of the complexity of the problem, he requested the venerable Allamah Anwar Shah (رح) ، to write the interpretation and made it a part of his Fath-ul-Mulhim, and adopted it in his fawa'id-ul-Qur'an. In this way this research is the unanimous outcome of the two of my most distinguished teachers and mentors. Before reading on, it is necessary to keep in mind a few principal points which are recognized by almost all the scholars and leading authorities: [ 1] the Holy Prophet ﷺ saw Jibra'il (علیہ السلام) twice in his original shape. The vision on both the occasions is mentioned in this chapter. We were able to determine that the second vision took place on the seventh heaven near sidrat-ul-muntaha. Obviously, this happened on the Night of Mi` raj. In this way, we know the time and locale of the vision. The locale and time of the first vision cannot be determined by these verses, but they can be determined by the following narration of Jabir Ibn ` Abdullah as recorded in Sahih of Bukhari, chapter entitled: 'How the revelation started':
قَال و ھو یحدث عن فترۃ الوحی فقال فی حدیثہ بینا انا امشی اذ سمعت صوتاً من السمآء فرفعت بصری فاذا الملک الذی جاءنی بحراء جالس علی کرسی بین السماء والارض فرعبت منہ فرجعت فقلت زملونی فانزل اللہ تعالیٰ يَا أَيُّهَا الْمُدَّثِّرُ ﴿1﴾ قُمْ فَأَنذِرْ ﴿2﴾ وَرَبَّكَ فَكَبِّرْ ﴿3﴾ وَثِيَابَكَ فَطَهِّرْ ﴿4﴾ وَالرُّجْزَ فَاهْجُرْ ﴿5﴾ فحمی الوحی وتتابع۔
Jabir Ibn ` Abdullah ؓ said, speaking of the temporary break in revelation, [ the Holy Prophet ﷺ ] said in his narrative: "Whilst I was walking along, I heard a voice from heaven and I raised up my eyes, and lo! The Angel that had appeared to me in [ the cave on Hira' was sitting on a chair [ suspended ] between heaven and earth, and I was struck with awe on account of him and I returned and said, 'Wrap me up, Wrap me up,' then Allah sent down [ 74: 1-5 يَا أَيُّهَا الْمُدَّثِّرُ قُمْ فَأَنذِرْ وَرَبَّكَ فَكَبِّرْ وَثِيَابَكَ فَطَهِّرْ وَالرُّجْزَ فَاهْجُرْ] '0 you, enveloped in a mantle, stand up and warn, and pronounce the greatness of your Lord, and purify your clothes, and keep away from filth, "Then revelation became copious and came in succession."
This narration indicates that the first occasion on which the Holy Prophet ﷺ saw Jibra'il (علیہ السلام) in his original shape was in the course of temporary break in revelation in Makkah when he was walking along in the city of Makkah. This confirms that the first incident took place before Mi` raj on this earth in Makkah, and the second incident took place on the seventh heaven on the Night of Mi` raj.
Another point on which all concur is that the initial verses of Surah An-Najm, at least from verse [ 13] to verse [ 18], all relate to the incident of Mi` raj.
In view of the foregoing points, the venerable mentor, Maulana Sayyid Muhammad Anwar Shah Kashmiri (رح) has interpreted the initial verses of Surah An-Najm in the following way:
The Qur'an, according to its normal style, has mentioned two incidents in the initial verses of Surah An-Najm. One incident relates to seeing Jibra'il علیہ السلام in his original shape in Makkah when the Holy Prophet ﷺ was going somewhere when there was a temporary break in revelation. This incident took place before the incident of Isra' and Mi` raj. The second incident relates to the night of Mi` raj. Here it is mentioned that he saw Jibra'il (علیہ السلام) in his original shape together with some of the other greatest, wonderful, marvelous and glorious signs of Allah, and the possibility cannot be ruled out that these signs included the Vision of Allah Ta'ala Himself.
The main theme of the initial verses of Surah An-Najm is to confirm the prophethood of the Messenger of Allah ﷺ ، and to remove doubts about the authenticity of his revelation. Thus swearing an oath by the stars, Allah says that there are neither any voluntary nor involuntary errors in his instructions to the Ummah, nor does he say anything out of his own selfish desires. He only transmits to the people what he was commanded to convey, in its totality without additions or omissions. Jibra'il (علیہ السلام) was the transmitting agent, therefore his special characteristics and high position have been described in several verses. Another reason for giving a greater account of this Angel is probably because the pagans of Makkah were not aware of this Angel, though they were aware of the Angels Israfil and Mika'il (علیہما السلام) . At any event, having described the imposing and majestic qualities of Jibra'il (علیہ السلام) in full, attention is drawn to the main theme of revelation. فَأَوْحَىٰ إِلَىٰ عَبْدِهِ مَا أَوْحَىٰ 'So He [ Allah ] revealed to His servant whatever He revealed.' (Verse 10). Up to this point there are ten verses, in the course of verifying the authenticity of revelation and messenger-ship, Jibra'il's (علیہ السلام) qualities have been portrayed. If we analyze Jibra'il's (علیہ السلام) qualities, it will be seen that they apply to the Angel directly and candidly. If we say that the qualities apply to Allah - as did some of the commentators - they can hardly apply to Him without a labored interpretation. For example, phrases like شَدِيدُ الْقُوَىٰ 'one of strong faculties', ذُو مِرَّةٍ 'one of vigour' ثُمَّ دَنَا 'Then he drew near, and came down, فَكَانَ قَابَ قَوْسَيْنِ أَوْ أَدْنَىٰ so as he was at a distance between two bows, rather even nearer.' can, though, be applied to Allah, but not without labored interpretation. However, they do apply appropriately to Jibra'il (علیہ السلام) without any far-fetched interpretation. Therefore, with regard to the initial verses - in which there is reference to 'vision', 'closeness' and 'proximity'- it seems more appropriate to refer them to the 'vision' of Jibra'il (علیہ السلام) .
However, from verse [ 11] مَا كَذَبَ الْفُؤَادُ مَا رَأَىٰ 'The heart did not err in what he saw' to verse [ 18] لَقَدْ رَأَىٰ مِنْ آيَاتِ رَبِّهِ الْكُبْرَىٰ 'He has indeed seen a part of the biggest signs of your Lord.' describes the incidents of Isra' and Mi` raj. Though in this passage to the vision of Jibra'il (علیہ السلام) is mentioned, yet it is a part of many great signs' The possibility cannot be ruled out that the phrase ‘greatest Signs' includes the 'ru'yat' (vision) of Allah' which is supported by authentic Traditions and the views of noble Companions and their followers, which cannot be overlooked or ignored. Verse [ 11] مَا كَذَبَ الْفُؤَادُ مَا رَأَىٰ "The heart did not err in what he saw", means that what the Holy Prophet ﷺ saw with his eyes his blessed heart confirmed that he saw correctly, with no mistakes. 'Ma kadhaba' describes this situation and the particle 'Ma' [ whatever ] is general, referring to the vision of Jibra'il (علیہ السلام) and whatever else he saw on the Night of Mi` raj and above all the Vision of Allah Himself. This is supported by verse [ 12] أَفَتُمَارُونَهُ عَلَىٰ مَا يَرَىٰ 'Do you quarrel with him in what he sees?' This verse addresses pagans of Makkah that they should not dispute or be sceptical about what he saw [ in the past ] or will see in the future. Everything he saw was the veritable truth and whatever he will see in the future will be a veritable reality. This verse did not say قَد راٰیٰ [...qad ra'a ] '...he saw' [ using the past perfect tense ] but rather عَلَىٰ مَا يَرَىٰ ['ala ma yara ] which may be translated as '...will see' [ using the future tense ] which indicates that he will see him on the Night of Mi` raj. Thus verse [ 13]
La sua vista, pace a lui, non deviò né a destra né a sinistra, né andò oltre ciò che gli fu imposto.
Sungguh Muhammad -ṣallallāhu 'alaihi wa sallam- telah melihat sebagian dari tanda-tanda Tuhannya yang agung pada malam beliau dimikrajkan yang menunjukkan kekuasaan-Nya; beliau melihat surga, neraka, dan selain keduanya.
Muhammed, sallallahu alejhi ve sellem, vidio je tokom uzdignuća na nebesa velika Allahova znamenja koja ukazuju na Njegovu moć. Vidio je Džennet, Vatru i dr.
Talaga ngang may nakita si Muḥammad – basbasan siya ni Allāh at batiin ng kapayapaan – nang gabi ng pagpapaakyat sa kanya mula sa pinakadakilang mga tanda ng Panginoon Niya, na nagpapatunay sa kakayahan ng Panginoon, sapagkat nakita niya ang Paraiso at nakita niya ang Impiyerno at ang iba pa sa mga ito.
Muhammad (peace be upon him) saw on the night he was raised great signs of his Lord which show His power. He saw Paradise, hell and other things.
وَلَقَدْ رَآهُ نَزْلَةً أُخْرَىٰ 'And indeed he saw him another time' is explicit on the point. This verse too has two possible interpretations: [ 1] he saw Jibra'il (علیہ السلام) ; and [ 2] he saw Allah. That he saw Jibra'il (علیہ السلام) is perfectly obvious to any scholar. But there may be a hint to the fact that he saw Allah also, because seeing requires proximity and closeness to Allah, and the verse 14 عِندَ سِدْرَةِ الْمُنتَهَىٰ 'by sidrat-ul-muntaha (the lote-tree in the upper realm) indicates this closeness, meaning when the Holy Prophet ﷺ was near sidrat-ul-muntaha and had reached a high stage of nearness to Allah, he saw Him. The Tradition cited below supports the notion of the Vision of Allah:
وَاَتَیتُ سِدرَۃَ المُنتَھٰی فَغَشِیَتنِی ضَبابَۃ خَرَتُ لَھَا سَاجِداً وَھٰذِہِ الضّبابۃُ ھِیَ الظُّلَلُ مِنَ الغَمَامِ الَّتِی یَاتِی فِیھَا اللہُ وَیَتَجَلّٰی۔
'When I reached sidrat-ul-muntaha, I was overshadowed by something like the cloud and I fell prostrate for it. On the Day of Resurrection, there will be something like clouds overshadowing in which His Majestic Descent will manifest.'
Likewise, verse [ 53:17] مَا زَاغَ الْبَصَرُ وَمَا طَغَىٰ (The eye neither went wrong, nor did exceed the limit.) includes both possibilities - vision of Jibra'il I and Vision of Allah - and it further proves that the this vision took place in the state of wakefulness with his physical eyes [ that is, it was not a dream experience ].
In sum, verses that relate to the Night of Mi` raj and contain words pertaining to 'seeing' carry the equal possibility of seeing Jibra'il (علیہ السلام) and seeing Allah Ta’ ala Himself. Other scholars too have interpreted them as the Vision of Allah. The Qur'anic words have possibility to be interpreted in that way.
The Question of the Beatific Vision of the Creator
All Companions, their immediate followers and overwhelming majority of the Ummah concur that the inmates of Paradise and the believers in general will see Allah. Authentic Traditions bear ample testimony to this fact and verity. They indicate that the Vision and Witnessing of Allah is not impossible. However, human sight cannot bear to see Him in this mundane world, because the capacity of the eyes is not powerful enough. Thus nobody can see Allah in this world. Regarding the Hereafter, the Qur'an says:
فَكَشَفْنَا عَنكَ غِطَاءَكَ فَبَصَرُكَ الْيَوْمَ حَدِيدٌ
"You were heedless of this. Now We have removed your veil from you; so your sight today is sharp." [ 50:22]
Venerable Imam Malik (رح) says that it is not possible for any human being to see Allah in this world, because his sight is perishable, and Allah is Eternal. In the Hereafter, man will be given non-perishable sight, as a result nothing will prevent it from the seeing Allah. Venerable Qadi ` Iyad says something similarly. A narration recorded in Muslim in the following words makes the point explicit:
وَاعلَمُوا اَنَّکُم لَن تَرَوا رَبَّکُم حَتّٰی تَمُوتُوا
"And know that you shall never see your Lord, until you die" (Fath-ul-Bari: vol 8/p. 493)
This indicates the possibility that if the Holy Prophet ﷺ is equipped with extraordinarily powerful faculty of sight, he should be able to see Allah in this world too on a special occasion. But on the Night of Ascension he was called in the most distinguishable manner from this world to see and witness the heavens, Paradise and Hell, and other great Signs of Allah and manifestation of His power. On this occasion, the Vision of Allah is an exception to the general rule, because he is out of the mundane world. The possibility of the Vision of Allah has thus been confirmed and verified.
So far we have proved that the possibility does exist, but the question is whether it really occurred. In this matter, the Traditions vary, and the Qur'anic verses are interpretable in two possible ways. Therefore, this question was always debatable among the Companions, their followers and leading authorities on religion. Ibn-Kathir says that under the interpretation of these verses Sayyidna ` Abdullah Ibn ` Abbas ؓ verifies that the Holy Prophet ﷺ saw Allah and a group of righteous predecessors have followed him. Other groups of Companions ؓ and their followers have differed from this viewpoint. He further adduced the evidences of both the groups.
Likewise, Hafiz (رح) in Fath-ul-Bari [ vol 8/p.494] under the Tafsir of Surah An-Najm has cited the differences of the Companions and their followers and then quoted some such statements which reconcile the divergent views. He further says that Qurtubi in his work mufhim prefers to observe silence in the matter and not to decide either way, because this question does not concern our practical life so that we have to choose a particular direction. The question concerns our belief system, in which case incontestable evidence is required. In any matter which cannot be proved incontestably, the rule is to observe silence. This author believes that this is the most sound and circumspect approach to the issue. Therefore, the arguments of the two groups have not been cited. Allah, the Pure and the Exalted, knows best!
Chắc chắn Muhammad đã tận mắt nhìn thấy một số dấu hiệu vĩ đại của Thượng Đế của Người vào đêm thăng thiên chứng minh về quyền năng của Ngài, Người đã thấy Thiên Đàng, thấy Hỏa Ngục và những thứ khác.
La nuit où on l’a fait monter au Ciel, Muħammad vit des signes majeurs d’Allah démontrant Son pouvoir. Ainsi, il vit le Paradis, l’Enfer et d’autres choses encore.
En la noche en que fue elevado, Mujámmad r contempló grandes signos de su Señor llenos de Su poder. Vio el Paraíso, el infierno y otras cosas.
Ant olsun, Muhammed -sallallahu aleyhi ve sellem- Mirac'a çıkarıldığı gece Rabbinin kudretine delalet eden büyük ayetlerden/mucizelerden bazısını gördü. Cenneti, cehennemi ve bunun dışındaki şeyleri de gördü.
Muħammed, pace e benedizione di Allāh su di lui ﷺ, vide, nella Notte della sua ascesa, dei grandi segni del Suo Dio, che mostrano la Sua Potenza. Vide il Paradiso, L'Inferno e altro.
Thế các ngươi - hỡi những kẻ đa thần - có thấy những bục tượng Al-Lat và Al-'Uzza được thờ phượng thay vì Allah không?
Kaya nagsaalang-alang ba kayo, O mga tagapagtambal, sa mga anitong ito na sinasamba ninyo bukod pa kay Allāh, na sina Allāt at Al`uzzā,
Avete visto, o idolatri, Al-Lāta e Al-'Uzza, gli idoli che adorate all'infuori di Allāh?!
Lalu apakah kalian -wahai orang-orang musyrik- melihat berhala-berhala yang kalian sembah selain Allah ini, yaitu al-Lāt dan al-'Uzzā?
Da li ste vi, o mušrici, vidjeli ove kipove koje obožavate mimo Allaha, tj. Lata i Uzza.
¿Ustedes, idólatras, acaso han visto a estos ídolos que adoran además de Al-lah: Lat y 'Uzza?
-Ey müşrikler!- Allah'tan başka ibadet ettiğiniz bu putları; Lat ve Uzza'yı gördünüz mü?
19- Şimdi baksanıza Lât’a ve Uzzâ’ya!
20- Ve şu üçüncüleri olan Menat’a (ilah olacak neleri var)!
21- Erkekler sizin de kızlar O’nun, öyle mi?
22- O takdirde bu, insafsızca bir taksimdir.
23- Onlar ancak sizin ve atalarınızın taktığı birtakım isimlerden ibarettir ki Allah, onlar hakkında hiçbir delil indirmemiştir. Onlar ancak zanna ve nefislerin hevâsına uyuyorlar. Halbuki Rablerinden onlara hidâyet de gelmiştir.
24- Yoksa insan her umduğuna kavuşacak mı (sanıyorlar)?
25- Halbuki dünya da âhiret de Allah’ındır.
19-20. Yüce Allah, Muhammed sallallahu aleyhi ve sellem’in getirmiş olduğu hidâyeti, hak dini, Allah’a ibadet ve O’nu tevhid etme emrini söz konusu ettikten sonra müşriklerin üzerinde bulunduğu, kemâl sıfatları namına hiçbir şeye sahip bulunmayan, fayda veremeyen, zararı önleyemeyen, sadece müşriklerin taktığı anlamsız ve boş birtakım isimlerden ibaret olan varlıklara ibadetin bâtıl olduğunu söz konusu etmektedir.
Bu boş isimleri ise onlar ve onların cahil ve sapık ataları takmıştır. Bu varlıklara hak etmedikleri bu batıl isimleri onlar kendiliklerinden uydurmuşlardır. Böylelikle hem kendilerini hem de başkalarını kandırarak saptırmışlardır. Bu durumdaki putlar, zerre ağırlığı kadar ibadete layık değildirler.
Kendilerine bu isimleri taktıkları ve Allah’a ortak koştukları bu varlıkların isimlerinin, onların sahip oldukları bazı sıfatlardan türetilmiş olduklarını ileri sürmüşlerdir. Şöyle ki onlar “Lât” adını ibadete layık demek olan “ilâh” adından, “Uzzâ” adını “Azîz”den, “Menât” adını da “Mennân”dan türetmişlerdir. Böylelikle onlar, Allah’ın isimlerinde haktan sapmış ve O’na ortak koşma yolunu izlemişlerdir. Ne var ki bu gibi isimler anlamsız isimlerdir. Çünkü asgari seviyede aklı bulunan herkes, bu vasıfların bu varlıklar hakkında söz konusu olmadığını çok iyi bilir.
21. “Erkekler sizin de kızlar O’nun, öyle mi?” Kendi iddianıza göre siz, kız çocuklarını Allah’a, erkek çocuklarını da kendinize mi nispet ediyorsunuz?
22. “O takdirde bu, insafsızca bir taksimdir.” Zalimce ve haksızcadır. Yaratılmış olan kulun, Yaratıcıdan üstün olmasını gerektiren bir paylaştırmadan daha büyük çapta zalimce bir taksim olabilir mi? Allah, onların bu söylediklerinden çok yüce, pek büyüktür.
23. “Onlar ancak sizin ve atalarınızın taktığı birtakım isimlerden ibarettir ki Allah, onlar hakkında hiçbir delil indirmemiştir.” İzlediğiniz yolun doğruluğuna dair herhangi bir delil ve belge indirmiş değildir. Hakkında Allah’ın herhangi bir delil indirmediği her bir husus da bâtıldır, tutarsızdır, din olarak kabul edilemez. Bizzat kendileri de kabul ettikleri o yolun doğruluğuna dair herhangi bir delile tabi olmamaktadırlar.
Bu sözleri söylemeye onları itense, bozuk zanları, derin cehaletleri, nefislerinin arzuladığı şirk ve hevâlarına uygun olan bid’atlerdir. Esasen onlar, zanna tabi olmalarını gerektirecek bir halde ilim ve hidâyetten yoksun da değildirler. (Zira onlara hidayet gelmiştir.) Bundan dolayı Yüce Allah şöyle buyurmaktadır:
"Halbuki Rablerinden onlara hidâyet de gelmiştir.” Yani tevhid, nübüvvet ve kulların muhtaç oldukları bütün hususlarda kendilerine doğru yolu gösterecek şeyler, Rablerinden gelmiş bulunmaktadır. Bunların hepsini Yüce Allah, en mükemmel, en açık ve maksada götüren yolu en belirgin şekliyle gösteren bir şekilde beyan etmiş, gerek kendilerinin, gerekse de başkalarının uymalarını gerektirecek şekilde ona dair delil ve belgeleri ortaya koymuştur. Bu açıklama ve delillendirmeden sonra artık kimsenin ileri sürecek herhangi bir delili ve mazereti kalmamıştır.
Onların izledikleri yol, en fazla zanna uymaktan ibaret olduğuna ve sonunda da ebedi bedbahtlık ve sonsuz azaba götürdüğüne göre böyle bir hali sürdürmek, akılsızlığın en ileri derecesi ve zulmün son noktasıdır.
Bununla birlikte onlar, birtakım temennilerde bulunmakta ve kendilerini aldanışa sürüklemektedirler. Bundan dolayı Yüce Allah, temenni ettiklerini elde edeceğini iddia eden ve bu hususta yalan söyleyen kimselerin bu halini reddederek şöyle buyurmaktadır:
24-25. O, onlardan dilediğini dilediğine verir, dilediğini dilediği kimseden alıkoyar. Durum onların dilek ve temennilerine bağlı olmadığı gibi, onların hevâ ve isteklerine de bağlı değildir.
Refuting Idolatry, Al-Lat and Al-`Uzza
Allah the Exalted rebukes the idolators for worshipping idols and taking rivals to Him. They built houses for their idols to resemble the Ka`bah built by Prophet Ibrahim, Allah's Khalil.
أَفَرَءَيْتُمُ اللَّـتَ
(Have you then considered Al-Lat,) Al-Lat was a white stone with inscriptions on. There was a house built around Al-Lat in At-Ta'if with curtains, servants and a sacred courtyard around it. The people of At-Ta'if, the tribe of Thaqif and their allies, worshipped Al-Lat. They would boast to Arabs, except the Quraysh, that they had Al-Lat. Ibn Jarir said, "They derived Al-Lat's name from Allah's Name, and made it feminine. Allah is far removed from what they ascribe to Him. It was reported that Al-Lat is pronounced Al-Lat because, according to `Abdullah bin `Abbas, Mujahid, and Ar-Rabi` bin Anas, Al-Lat was a man who used to mix Sawiq (a kind of barley mash) with water for the pilgrims during the time of Jahiliyyah. When he died, they remained next to his grave and worshipped him." Al-Bukhari recorded that Ibn `Abbas said about Allah's statement,
اللَّـتَ وَالْعُزَّى
(Al-Lat, and Al-`Uzza.) "Al-Lat was a man who used to mix Sawiq for the pilgrims." Ibn Jarir said, "They also derived the name for their idol Al-`Uzza from Allah's Name Al-`Aziz. Al-`Uzza was a tree on which the idolators placed a monument and curtains, in the area of Nakhlah, between Makkah and At-Ta'if. The Quraysh revered Al-`Uzza." During the battle of Uhud, Abu Sufyan said, "We have Al-`Uzza, but you do not have Al-`Uzza." Allah's Messenger ﷺ replied,
«قُولُوا: اللهُ مَوْلَانَا وَلَا مَوْلَى لَكُم»
(Say, "Allah is Our Supporter, but you have no support.") Manat was another idol in the area of Mushallal near Qudayd, between Makkah and Al-Madinah. The tribes of Khuza`ah, Aws and Khazraj used to revere Manat during the time of Jahiliyyah. They used to announce Hajj to the Ka`bah from next to Manat. Al-Bukhari collected a statement from `A'ishah with this meaning. There were other idols in the Arabian Peninsula that the Arabs revered just as they revered the Ka`bah, besides the three idols that Allah mentioned in His Glorious Book. Allah mentioned these three here because they were more famous than the others. An-Nasa'i recorded that Abu At-Tufayl said, "When the Messenger of Allah ﷺ conquered Makkah, he sent Khalid bin Al-Walid to the area of Nakhlah where the idol of Al-`Uzza was erected on three trees of a forest. Khalid cut the three trees and approached the house built around it and destroyed it. When he went back to the Prophet and informed him of the story, the Prophet said to him,
«ارْجِعْ فَإِنَّكَ لَمْ تَصْنَعْ شَيْئًا»
(Go back and finish your mission, for you have not finished it.) Khalid went back and when the custodians who were also its servants of Al-`Uzza saw him, they started invoking by calling Al-`Uzza! When Khalid approached it, he found a naked woman whose hair was untidy and who was throwing sand on her head. Khalid killed her with the sword and went back to the Messenger of Allah ﷺ, who said to him,
«تِلْكَ الْعُزَّى»
(That was Al-`Uzza!)" Muhammad bin Ishaq narrated, "Al-Lat belonged to the tribe of Thaqif in the area of At-Ta'if. Banu Mu`attib were the custodians of Al-Lat and its servants." I say that the Prophet sent Al-Mughirah bin Shu`bah and Abu Sufyan Sakhr bin Harb to destroy Al-Lat. They carried out the Prophet's command and built a Masjid in its place in the city of At-Ta'if. Muhammad bin Ishaq said that Manat used to be the idol of the Aws and Khazraj tribes and those who followed their religion in Yathrib (Al-Madinah). Manat was near the coast, close to the area of Mushallal in Qudayd. The Prophet sent Abu Sufyan Sakhr bin Harb or `Ali bin Abi Talib to demolish it. Ibn Ishaq said that Dhul-Khalasah was the idol of the tribes of Daws, Khath`am and Bajilah, and the Arabs who resided in the area of Tabalah. I say that Dhul-Khalasah was called the Southern Ka`bah, and the Ka`bah in Makkah was called the Northern Ka`bah. The Messenger of Allah ﷺ sent Jarir bin `Abdullah Al-Bajali to Dhul-Khalasah and he destroyed it. Ibn Ishaq said that Fals was the idol of Tay' and the neighboring tribes in the Mount of Tay', such as Salma and Ajja. Ibn Hisham said that some scholars of knowledge told him that the Messenger of Allah ﷺ sent `Ali bin Abi Talib to Fals and he destroyed it and found two swords in its treasure, which the Prophet then gave to `Ali as war spoils. Muhammad bin Ishaq also said that the tribes of Himyar, and Yemen in general, had a house of worship in San`a' called Riyam. He mentioned that there was a black dog in it and that the religious men who went with Tubba` removed it, killed it and demolished the building. Ibn Ishaq said that Ruda' was a structure of Bani Rabi`ah bin Ka`b bin Sa`d bin Zayd Manat bin Tamim, which Al-Mustawghir bin Rabi`ah bin Ka`b bin Sa`d demolished after Islam. In Sindad there was Dhul-Ka`bat, the idol of the tribes of Bakr and Taghlib, the sons of the Wa'il, and also the Iyad tribes.
Refuting the Idolators Who appoint Rivals to Allah and claim that the Angels were Females
Allah the Exalted said,
أَفَرَءَيْتُمُ اللَّـتَ وَالْعُزَّى - وَمَنَوةَ الثَّالِثَةَ الاٍّخْرَى
(Have you then considered Al-Lat, and Al-`Uzza. And Manat, the other third), then Allah said,
أَلَكُمُ الذَّكَرُ وَلَهُ الاٍّنثَى
(Is it for you the males and for Him the females) Allah asked the idolators, `do you choose female offspring for Allah and give preference to yourselves with the males If you made this division between yourselves and the created, it would be,
قِسْمَةٌ ضِيزَى
(a division most unfair!)' meaning, it would be an unfair and unjust division. `How is it then that you make this division between you and Allah, even though this would be foolish and unjust, if you made it between yourselves and others' Allah the Exalted refutes such innovated lies, falsehood and atheism they invented through worshipping the idols and calling them gods,
إِنْ هِىَ إِلاَّ أَسْمَآءٌ سَمَّيْتُمُوهَآ أَنتُمْ وَءَابَآؤُكُم
(They are but names which you have named -- you and your fathers) of your own desire,
مَّآ أَنزَلَ اللَّهُ بِهَا مِن سُلْطَـنٍ
(for which Allah has sent down no authority.) meaning, proof,
إِن يَتَّبِعُونَ إِلاَّ الظَّنَّ وَمَا تَهْوَى الاٌّنفُسُ
(They follow but a guess and that which they themselves desire,) they have no proof, except their trust in their forefathers who took this false path in the past, as well as, their lusts and desires to become leaders, and thereby gain honor and reverence for their forefathers,
وَلَقَدْ جَآءَهُم مِّن رَّبِّهِمُ الْهُدَى
(whereas there has surely come to them the guidance from their Lord!), meaning, Allah has sent them Messengers with the clear truth and unequivocal evidence. However, they did not adhere to or follow the guidance that came to them through the Prophets.
Wishful Thinking does not earn One Righteousness
Allah the Exalted said,
أَمْ لِلإِنسَـنِ مَا تَمَنَّى
(Or shall man have what he wishes), asserting that not everyone gets the goodness that he wishes,
لَّيْسَ بِأَمَـنِيِّكُمْ وَلا أَمَانِىِّ أَهْلِ الْكِتَـبِ
(It will not be in accordance with desires (of Muslims), nor those of the People of Scripture.)(4:123) Allah says, not everyone who claims to be guided is truly guided, and not everyone gets what he wishes for himself. Imam Ahmad recorded that Abu Hurayrah said that the Messenger of Allah ﷺ said,
«إِذَا تَمَنَّى أَحَدُكُمْ فَلْيَنْظُرْ مَا يَتَمَنَّى، فَإِنَّهُ لَا يَدْرِي مَا يُكْتَبُ لَهُ مِنْ أُمْنِيَّتِه»
(When one of you wishes for something, let him be careful with what he wishes for, because he does not know what part of his wish will be written for him.)Only Ahmad collected this Hadith. Allah's statement,
فَلِلَّهِ الاٌّخِرَةُ والاٍّولَى
(But to Allah belongs the last and the first.) meaning, all matters belong to Allah and He is the King and Owner of this world and the Hereafter, Who does what He will in both lives. Whatever He wills, occurs and whatever He does not will, never occurs.
No Interecession except with Allah's Leave
Allah said,
وَكَمْ مِّن مَّلَكٍ فِى السَّمَـوَتِ لاَ تُغْنِى شَفَـعَتُهُمْ شَيْئاً إِلاَّ مِن بَعْدِ أَن يَأْذَنَ اللَّهُ لِمَن يَشَآءُ وَيَرْضَى
(And there are many angels in the heavens, whose intercession will avail nothing except after Allah has given leave for whom He wills and is pleased with.) As He said;
مَن ذَا الَّذِى يَشْفَعُ عِندَهُ إِلاَّ بِإِذْنِهِ
(Who is he that can intercede with Him except with His permission )(2:255) and,
وَلاَ تَنفَعُ الشَّفَـعَةُ عِندَهُ إِلاَّ لِمَنْ أَذِنَ لَهُ
(Intercession with Him profits not except for him whom He permits.) (34:23) `If this is the case with the angels who are close to Him, how can you, O ignorant ones, hope for Allah to grant you the intercession of the idols and rivals you worship with Him without having His permission or any divine legislation permitting you to worship them' Rather, Allah has forbidden idol worshipping by the tongues of all of His Messengers and He revealed this prohibition in all of His Books.
Ô polythéistes, voyez-vous ces idoles que vous adorez en dehors d’Allah: Al-Lât et Al-‘Uzzâ?
Have you, O idolaters, seen these idols that you worship besides Allah: Lat and Uzza
"Maka apakah patut kamu (hai orang-orang musyrik) meng-anggap Lata dan Uzza, dan Manat yang ketiga, yang paling terke-mudian (sebagai anak perempuan Allah)? Apakah (patut) untuk kamu (anak) laki-laki dan untuk Allah (anak) perempuan? Yang demikian itu tentulah suatu pembagian yang tidak adil. Itu tidak lain hanyalah nama-nama yang kamu dan bapak-bapak kamu mengada-adakannya; Allah tidak menurunkan suatu keterangan pun untuk (menyembah)nya. Mereka tidak lain hanyalah meng-ikuti sangkaan-sangkaan, dan apa yang diingini oleh hawa nafsu mereka, dan sungguh telah datang petunjuk kepada mereka dari Rabb mereka. Atau apakah manusia akan mendapat segala yang dicita-citakannya? (Tidak), maka hanya bagi Allah kehidupan akhirat dan kehidupan dunia." (An-Najm: 19-25).
(19-20) Setelah Allah سبحانه وتعالى menyebutkan petunjuk dan agama yang benar yang dibawa Muhammad a serta perintah untuk ber-ibadah kepadaNya dan mengesakanNya, selanjutnya Allah سبحانه وتعالى menyebutkan kebatilan jalan orang-orang musyrik, berupa penyem-bahan terhadap patung dan berhala yang tidak memiliki kesem-purnaan sifat dan juga tidak bisa mendatangkan manfaat serta mara bahaya, sesembahan-sesembahan tersebut hanya nama yang tidak memiliki makna yang dikatakan oleh orang-orang musyrik dan nenek moyang mereka yang bodoh dan sesat, mereka mem-buat-buat nama-nama batil yang seharusnya tidak berhak. Mereka menipu diri mereka sendiri dan juga orang lain berupa kesesatan. Sesembahan-sesembahan dengan kondisi seperti ini sama sekali tidak berhak disembah. Sekutu-sekutu Allah سبحانه وتعالى yang mereka beri nama seperti itu menurut pengakuan mereka bersumber dari sifat-sifatnya. Mereka memberi nama Latta (اَللَّات) yang berasal dari kata اَلْإِلٰهُ (yang merupakan nama Allah) yang berhak untuk disembah. Nama Uzza (اَلْعُزَّى) berasal dari kata al-Aziz (اَلْعَزِيْزُ) yang bermakna Yang Mahaperkasa. Nama Manat (اَلْمَنَاة) berasal dari kata al-Mannan (اَلْمَنَّانُ) yang bermakna Yang Maha Pemberi, dengan maksud me-nentang nama-nama Allah سبحانه وتعالى serta menyekutukan Allah سبحانه وتعالى dengan nama-nama itu. Sebenarnya, nama-nama sesembahan tersebut tidak memiliki makna. Siapa saja yang memiliki akal walaupun sedikit bisa mengetahui kebatilan sifat-sifat yang terdapat pada sesembahan-sesembahan itu.
(21) ﴾ أَلَكُمُ ٱلذَّكَرُ وَلَهُ ٱلۡأُنثَىٰ ﴿ "Apakah (patut) untuk kamu (anak) laki-laki dan untuk Allah (anak) perempuan?" Artinya, kalian menganggap Allah سبحانه وتعالى memiliki anak-anak perempuan berdasarkan dugaan kalian sedangkan kalian menganggap memiliki anak-anak lelaki.
(22) ﴾ تِلۡكَ إِذٗا قِسۡمَةٞ ضِيزَىٰٓ ﴿ "Yang demikian itu tentulah suatu pem-bagian yang tidak adil," yakni, zhalim. Kezhaliman apa yang lebih besar daripada pembagian yang melebihkan bagian makhluk melebihi bagian Khalik? Mahatinggi Allah سبحانه وتعالى dari ucapan mereka, karena tinggi hati dan sikap sombong mereka.
(23) Allah سبحانه وتعالى berfirman, ﴾ إِنۡ هِيَ إِلَّآ أَسۡمَآءٞ سَمَّيۡتُمُوهَآ أَنتُمۡ وَءَابَآؤُكُم مَّآ أَنزَلَ ٱللَّهُ بِهَا مِن سُلۡطَٰنٍۚ ﴿ "Itu tidak lain hanyalah nama-nama yang kamu dan bapak-bapak kamu mengada-adakannya, Allah tidak menurunkan suatu keterangan pun untuk (menyembah)nya," berupa hujjah dan bukti atas kebenaran pandangan kalian. Semua hal yang tidak diturunkan keterangan-nya oleh Allah سبحانه وتعالى adalah batil, rusak dan tidak boleh dijadikan sebagai anutan. Sebenarnya mereka sendiri pun tidak mengikuti bukti yang mereka yakini sebagai pendapat. Pendorong mereka mengucapkan perkataan itu hanyalah dugaan keliru, kebodohan hina, dan hawa nafsu mereka yang menginginkan kesyirikan dan bid'ah yang sesuai dengan kemauan mereka. Nyatanya, mereka tidak memiliki motif untuk mengikuti prasangka selain karena tidak adanya ilmu dan petunjuk. Karena itulah Allah سبحانه وتعالى berfirman, ﴾ وَلَقَدۡ جَآءَهُم مِّن رَّبِّهِمُ ٱلۡهُدَىٰٓ ﴿ "Dan sungguh telah datang petunjuk kepada mereka dari Rabb mereka," yakni, yang menunjukkan mereka dalam ma-salah tauhid, kenabian serta seluruh hal yang dibutuhkan oleh manusia; semuanya telah dijelaskan oleh Allah سبحانه وتعالى dengan jelas, dan tujuannya pun telah ditunjukkan dengan menegakkan berbagai dalil serta bukti nyata yang mewajibkan mereka dan lainnya untuk mengikuti sehingga tidak tersisa satu alasan pun bagi seseorang setelah penjelasan dan bukti nyata itu diberikan. Karena jalan yang mereka tempuh itu berujung pada penurutan praduga dan berakhir dengan kesengsaraan abadi serta azab yang kekal, maka tetap berada dalam kondisi seperti ini menjadikannya orang yang paling bodoh dan zhalim.
(24-25) Meski demikian, mereka tetap berangan-angan dan menipu diri mereka sendiri. Karena itulah Allah سبحانه وتعالى mengingkari dugaan mereka yang mengira angan-angan itu akan dicapai, mereka berdusta dalam hal ini, Allah سبحانه وتعالى berfirman,﴾ أَمۡ لِلۡإِنسَٰنِ مَا تَمَنَّىٰ 24 فَلِلَّهِ ٱلۡأٓخِرَةُ وَٱلۡأُولَىٰ ﴿ "Atau apakah manusia akan mendapat segala yang dicita-citakan-nya? (Tidak), maka hanya bagi Allah kehidupan akhirat dan kehidupan dunia." Allah سبحانه وتعالى memberikan sebagian jatah dunia dan akhirat pada orang yang dikehendaki dan mencegahnya dari orang yang dikehendaki. Tidak berdasarkan angan-angan dan hawa nafsu mereka.
Refuting Idolatry
The preceding verses declared the Glory of Allah, His Majesty and Dignity. They further confirmed and verified in the fullest details the Prophet-hood and messenger-ship of Muhammad ﷺ ، and the preservation of his revelation. The present two verses imply a subtle rebuke to the Makkah pagans. The purport of the verses is to say to them that without any proof, instead of adoring such a Mighty and Powerful Creator and Lord, they stoop so low as to worship gods made of wood and stone. They allege that the angels are the daughters of God. According to other narratives, they also alleged that these idols are the daughters of God.
Pagans of Arabia had countless idols that they worshipped. However, there were three of them that were most popular, and they were worshipped by strong and powerful tribes of Arabia. The three idols were Lat, ` Uzza and Manat. Lat was the idol of the tribe of Thaqif or of the residents of Ta'if , ` Uzza was the idol of Quraish, and Manat was the idol of Banu Hilal. They built houses for their idols to resemble the Ka'bah. After the conquest of Makkah, the Holy Prophet ﷺ demolished them. (Qurtubi)
I trećeg vašeg kipa, Menata: Recite mi da li vam oni mogu koristiti ili štetu nanijeti?
And Manat, another third one amongst your idols? Tell me do they possess any benefit or harm for him?
Juga apakah kalian melihat Manāh, berhala ketiga yang lain dari berhala-berhala kalian? Kabarkan kepadaku adakah mereka mempunyai kemampuan untuk memberi manfaat atau mudarat kepada kalian?!
¿Y Manat, el tercero entre sus ídolos? ¿Ellos pueden beneficiarlos o perjudicarlos de alguna manera?
Putlarınızdan diğer üçüncüsü Menat'ı (gördünüz mü?).Bana haber verin. Onlar size bir fayda ya da zarar vermeye malik midirler?
Al-Lat, al-‘Uzza and Manat were the deities of ancient Arabia. Al-Lat was located in Taif, al-‘Uzza in Nakhla near Makkah and Manat in Qudayd near Madinah. These three, according to the popular belief of those days, were the daughters of god, and so they were worshipped. A belief of this kind was undoubtedly a baseless supposition. It is a contradiction in itself. These polytheists used to consider it a degrading thing to have daughters. So, God wanted them to ask themselves if He, who was the Creator of sons and daughters, were to create children for Himself, would He have created daughters for Himself?
Và luôn cả Manah, vị thần linh thư ba từ các bục tượng của các ngươi, hãy cho Ta biết chúng có giúp ích hay hãm hại các ngươi được không?
at kay Manāh, ang ikatlong iba pa, kabilang sa mga anito ninyo? Magpabatid kayo sa akin, nakapagdudulot ba ang mga ito para sa inyo ng isang pakinabang o isang pinsala?
Ainsi que Manât, la troisième de ces idoles, dites-moi si elles vous sont utiles ou nuisibles?
E Manāta, il terzo dei vostri idoli. Ditemi, può forse esservi utile o recarvi qualche danno?!
Phải chăng các ngươi - hỡi những kẻ thờ đa thần - có được con trai thứ mà các ngươi ưa thích còn Đấng Toàn Năng có con gái thứ mà các ngươi căm ghét?!
Ô polythéistes, vous attribuez-vous les mâles que vous aimez alors que vous attribuez à Allah les femelles que vous détestez?
Ukol ba sa inyo, O mga tagapagtambal, ang [anak na] lalaki na naiibigan ninyo at ukol sa Kanya – kaluwalhatian sa Kanya – ang [anak na] babae na kinasusuklaman ninyo?
Apakah bagi kalian -wahai orang-orang musyrik- anak laki-laki yang kalian sukai, sementara bagi Allah -Subḥānahu- anak perempuan yang tidak kalian sukai?
-Ey müşrikler!- O sevdiğiniz erkek çocuklar sizin; o sizin kötü gördüğünüz kız çocuklar Allah -Subhanehu ve Teâlâ-'nın öyle mi?
¡Idólatras! ¿Acaso ustedes tienen hijos que les agradan, mientras que Al-lah tiene a las hijas que a ustedes les desagradan?
Ma voi idolatri avete forse i maschi, cosa che amate, mentre Egli, gloria Sua, ha le femmine, cosa che odiate?!
O idolaters, do you have boys whom you like, whilst He (may He be glorified) has girls which you dislike?
Zar su za vas, o mušrici, oni muškarci koje volite, a za Njega Uzvišenog ženska djeca koju prezirete?
Esta distribución que hicieron según sus deseos es injusta.
Cách phân chia mà các ngươi đã chia theo sở thích của các ngươi rất bất công.
This distribution which you made with your desires is an unjust distribution.
قِسْمَةٌ ضِيزَىٰ (If so, it is a totally unjust division.... 53:22) " Diza means to act or behave unjustly or to defraud one of one's right or due. Therefore, Sayyidna Ibn ` Abbas ؓ interprets the phrase as unjust or unfair division.
Ta raspodjela koju ste na osnovu vaših prohtjeva načinili, nepravedna je.
Votre partage obéissant à vos passions est injuste.
Ang paghahating iyon na inihati ninyo dahil sa mga pithaya ninyo ay isang paghahating di-makatarungan.
Hevânıza uyarak taksim ettiğiniz bu paylaştırma, ne adaletsiz bir taksimdir.
La divisione che avete compiuto seguendo i vostri desideri è ingiusta.
Pembagian yang kalian lakukan berdasarkan hawa nafsu kalian itu adalah pembagian yang tidak adil.
Ovi kumiri su imena koja nemaju značenja i nemaju nikakvih božanskih osobina. Ta imena dali ste im vi i vaši preci, od sebe, a o tome Allah nije objavio nikakav dokaz. Mušrici u svome vjerovanju ne povode se osim za pretpostavkama i strastima koje im šejtan ukrašava u njihovim srcima. Njima je došla uputa od Gospodara preko riječi Poslanika, sallallahu alejhi ve sellem, ali je oni nisu prihvatili.
Questi idoli non sono altro che nomi privi di significato; non possiedono alcun attributo divino: voi e i vostri padri avete dato loro nomi di vostra iniziativa; Allāh non ha rivelato alcuna prove a loro riguardo. Gli idolatri non credono ad altro che a sospetti e a ciò a cui propendono i loro animi, e a ciò che Satana ha insinuato nei loro cuori. Giunse loro la guida da parte del loro Dio, tramite il Suo Profeta, pace e benedizione di Allāh su di lui, ma non si fecero guidare.
Bu putlar manası boş isimlerden başka bir şey değildir. İlahlık sıfatlarından hiçbir payları yoktur. Onları, siz ve atalarınız kendi nefislerinizden uydurarak isimlendirdiniz. Yüce Allah, bu hususta hiçbir delil indirmemiştir. İtikatları sadece zan ve nefislerinin arzusuna uygun olarak şeytanın kalplerini süslediği müşriklere uymayın. Peygamber -sallallahu aleyhi ve sellem-'in lisanı ile Rableri tarafından kendilerine hidayet gelmiştir. Ancak onlar bununla hidayet bulmamışlardır.
Various Types of Zann
إِن يَتَّبِعُونَ إِلَّا الظَّنَّ وَإِنَّ الظَّنَّ لَا يُغْنِي مِنَ الْحَقِّ شَيْئًا (and conjecture is of no use in [ the matter on Truth.... 53:28) The Arabic word ظَن Zann is used in several different senses, and one of them is baseless thoughts. This is the sense in which it is employed in the verse, because baseless thoughts were the cause of idolatry. And the verse purports to remove the cause. Zann is also used as the antonym of yaqin. Yaqin refers to assured or definitive knowledge about something that really exists, not the figment of someone's imagination. In this case, there is no room for any doubt or suspicion, as for instance knowledge gained from the Qur'an and Prophetic Traditions uninterruptedly reported by an indefinite number of people or by such a large number that it is impossible that they should agree upon falsehood. As opposed to this certain knowledge, zann is sometime used for the knowledge that is based on a proof, and not on baseless thoughts, but the proof is not so certain as may rule out other possibilities, as for example, injunctions based on general narratives of the Holy Prophet ﷺ . The first type of injunctions is referred to as qat'iyyat or yaqiniyyat and the second type is referred to as zanniyyat. This type of Zann is recognized by Shari` ah. There is ample evidence in Qur'an and Sunnah of its recognition. The entire Ummah concurs that it is obligatory to act upon it. The above verse when denouncing zann, refers to the first type of zann which connotes baseless thoughts. Thus there is no contradiction.
Các bục tượng chỉ mang những cái tên rỗng không có ý nghĩa thực sự, chúng chẳng có tí thuộc tính nào của thượng đế cả. Các tên gọi đó do chính các ngươi và tổ tiên của mình đặt cho chúng chứ Allah đã không ban cho chúng thẩm quyền bao giờ. Những kẻ đa thần chỉ mù quáng đi theo niềm tin do chính bản thân họ tưởng tượng ra và để thỏa mãn ham muốn của bản thân họ dưới sự bày trò của Shaytan trong tiềm thức của họ. Trong khi đó Thượng Đế của họ đã thực sự gởi đến họ sự chỉ đạo thông qua chiếc lưỡi của Thiên Sứ của Ngài, vậy mà họ vẫn không theo.
Walang iba ang mga anitong ito kundi mga pangalang hubad sa kahulugan – sapagkat walang bahagi para sa mga ito sa mga katangian ng pagkadiyos – na ipinangalan ninyo mismo at ng mga ninuno ninyo mula sa pagkukusa ng mga sarili ninyo. Hindi nagpababa si Allāh kaugnay sa mga ito ng anumang patunay. Hindi sumusunod ang mga tagapagtambal sa paniniwala nila kundi sa pagpapalagay at pinipithaya ng mga sarili nila kabilang sa ipinang-akit ng demonyo sa mga puso nila. Talaga ngang dumating sa kanila mula sa Panginoon nila ang patnubay sa pamamagitan ng dila ng Propeta ni Allāh – sumakanya ang basbas at ang pagbati ng kapayapaan – ngunit hindi sila napatnubayan sa pamamagitan nito.
These idols are nothing but names without meaning, so they have no share of divine qualities. You and your fathers named them on your own part. Allah did not reveal any proof for them. The idolaters do not follow in their belief except assumption and what their souls desire from what the satan has adorned in their hearts. And the guidance has come to them from their Lord on the tongue of Muhammad (peace be upon him), but they were not guided.
Berhala-berhala ini tidak lain hanyalah nama-nama yang tidak mempunyai arti. Ia tidak mempunyai bagian dari sifat-sifat ketuhanan, hanya saja kalian dan bapak-bapak kalianlah yang menamakannya dengan nama-nama itu, Allah sama sekali tidak menurunkan keterangan tentang hal itu. Dalam keyakinan mereka, orang-orang musyrik hanyalah mengikuti prasangka dan apa yang diinginkan oleh hawa nafsu mereka dari apa yang dijadikan indah oleh setan-setan di dalam hati mereka. Sungguh, telah datang kepada mereka petunjuk dari Tuhan mereka melalui lisan Nabi-Nya -ṣallallāhu 'alaihi wa sallam-, akan tetapi mereka tidak mengambil petunjuk itu.
Ces idoles ne sont que des noms sans signification, qui ne possèdent aucun attribut de la divinité. C’est vous et vos ancêtres qui leur avez donné arbitrairement des noms dont Allah n’a révélé aucune preuve. Les polythéistes ne suivent que des conjectures dans leur croyance et les choses embellies par Satan que leurs âmes désirent, alors que la guidée leur est parvenue de leur Seigneur par l’intermédiaire de Son Prophète et ils n’ont pas trouvé la bonne voie.
Estos ídolos no son más que nombres sin significado, que no poseen cualidades divinas. Ustedes y sus padres les pusieron nombres. Al-lah no reveló anda al respecto. Los idólatras no siguen una creencia firme, sino una mera suposición y lo que desean sus almas de lo que Satanás ha adornado en sus corazones. La guía les llegó de parte de su Señor en las palabras de Mujámmad r, pero eligieron no seguir la guía.
Apakah manusia mendapatkan apa yang diinginkan dari syafa’at berhala-berhala itu kepada Allah?
¿O acaso podrá el ser humano tener cuanto desea, porque sus ídolos intercederán ante Al-lah?
A zar će čovjek dobiti zagovaranje kumira kod Allaha?
Or will man have what he desired i.e., the idols interceding with Allah?
Yoksa insan için Allah'ın katında temenni ettiği putların şefaati mi vardır?
O ukol ba sa tao ang minithi niya na pamamagitan ng mga anito kay Allāh?
Explaining the query in verse 24, ‘Does man get all that he wants?’ Shah Abdul Qadir Dehlavi writes, ‘What does one get by worshipping deities? One gets whatever is given by God.’
L’être humain espère-t-il que les idoles intercèderont en sa faveur auprès d’Allah?
Oppure all'uomo è concesso avere l'intercessione degli idoli che desidera, presso Allāh?!
Hay con người ước muốn được các bục tượng đó can thiệp bảo hộ cho họ trước Allah?!
No, no obtendrán lo que ambicionan. Porque solo a Al-lah Le pertenece esta vida y la otra. Él les concede lo que desea y retiene lo que quiere.
No! Non può avere ciò che desidera. Ad Allāh solo appartiene l'Aldilà e questa vita; dona, di questi, ciò che vuole e priva di ciò che vuole.
Ne, njemu ne pripada ono što poželi, a Allahu pripada onaj i ovaj svijet, i On od tih svjetova daje koliko hoće i uskraćuje koliko hoće.
Non, il n’obtiendra pas ce qu’il désire car à Allah Seul appartiennent la première et la dernière vie. Il en donne à qui Il veut et en prive qui Il veut.
Không, con người chẳng được thứ mà y mong muốn bởi Đời Sau và cả đời này cũng đều thuộc về một mình Allah, Ngài muốn ban phát và cấm đoán như thế nào là tùy Ngài.
Tidak, mereka tidak mendapatkan apa yang mereka inginkan karena milik Allah sajalah akhirat dan dunia. Dia memberikan dari keduanya apa yang dikehendaki-Nya dan menahan dari keduanya apa yang dikehendaki-Nya.
Hindi; hindi ukol dito ang minithi nito sapagkat sa kay Allāh lamang ang huling buhay at ang unang buhay; nagbibigay Siya mula sa dalawang ito ng niloloob Niya at nagkakait Siya ng niloloob Niya.
Hayır! İnsan için temenni ettiği her şey onun olmaz. Dünya ve ahiret yalnızca Allah'ındır. Dilediğine o ikisinden verir ve dilediğine vermez.
No, he will not have what he desired. For Allah alone is the afterlife and the first [life]; He grants of them whatever He wishes and withholds whatever He wishes.
Que d’anges il y a dans les Cieux dont l’intercession inutile s’ils voulaient intercéder en faveur de quelqu’un, sauf si Allah l’autorisait à ceux qu’Il choisit et agrée. Allah n’autorisera donc pas à ceux qui Lui attribuent un associé d’intercéder et Il n’agréera pas un bénéficiaire d'une intercession qui adore l’intercesseur en dehors de Lui.
E quanti angeli vi sono nei Cieli la cui intercessione non avrebbe alcuna utilità, se volessero intercedere in favore di qualcuno, a meno che Allāh permetta di intercedere a chi vuole in favore di chi accetti venga compiuta l'intercessione in suo favore. Allāh non permette di intercedere a chi gli ha associato un pari e non sarà compiaciuto di colui al quale è rivolta l'intercessione e che lo adora all'infuori di Allāh.
"Dan berapa banyaknya malaikat di langit, syafa'at mereka sedikitpun tidak berguna kecuali sesudah Allah mengizinkan bagi orang yang dikehendaki dan diridhai(Nya)." (An-Najm: 26).
(26) Allah سبحانه وتعالى berfirman mengingkari orang yang menyem-bah selainNya seperti malaikat dan lainnya, di mana orang itu mengira bahwa sesembahan selain Allah سبحانه وتعالى itu bisa membawa manfaat dan memberinya syafa'at baginya di sisi Allah سبحانه وتعالى pada Hari Kiamat.
﴾ وَكَم مِّن مَّلَكٖ فِي ٱلسَّمَٰوَٰتِ ﴿ "Dan berapa banyaknya malaikat di langit," yakni para malaikat yang didekatkan (kepada Allah) dan malaikat mulia, ﴾ لَا تُغۡنِي شَفَٰعَتُهُمۡ شَيۡـًٔا ﴿ "syafa'at mereka sedikitpun tidak berguna," artinya, sesembahan selain Allah سبحانه وتعالى yang dimintai, diharapkan, dan dijadikan tempat bergantung tidak memberinya manfaat, ﴾ إِلَّا مِنۢ بَعۡدِ أَن يَأۡذَنَ ٱللَّهُ لِمَن يَشَآءُ وَيَرۡضَىٰٓ ﴿ "kecuali sesudah Allah mengizinkan bagi orang yang dikehendaki dan diridhai(Nya)." Artinya, harus memenuhi dua syarat; izin Allah سبحانه وتعالى dalam memberi syafa'at dan keridhaanNya terhadap orang yang diberi syafa'at. Sebagaimana diketahui bahwa amalan itu tidak bisa diterima kecuali yang dilakukan karena Allah سبحانه وتعالى semata dan sesuai dengan ketentuan syariat. Karena itu orang-orang musyrik tidak mendapatkan bagian syafa'at semau orang yang bisa memberi syafa'at, karena mereka sendiri yang menutup diri sendiri untuk mendapatkan rahmat dari Allah سبحانه وتعالى.
¿Cuántos ángeles hay en los cielos cuya intercesión no puede ayudarlos en absoluto si tuvieran la intención de ayudar a alguien, excepto después de que Al-lah permita la intercesión por quien Él desea y esté complacido con aquel que está intercediendo? Al-lah nunca permitirá que alguien que es atribuido como compañero de Él interceda, y nunca estará complacido con aquel por quien se intercede si este adora a otro además de Al-lah.
How many angels are there in the heavens whose intercession cannot help at all if they were to intend to help someone, except after Allah permits intercession for whom He wishes among them and He is pleased with the one being interceded for. Allah will never permit one who associates a partner with Him to intercede and He will never be pleased with the one he is interceding for who worships him besides Allah.
Và có được mấy Thiên Thần trên các tầng trời có được thẩm quyền biện hộ cho người khác, ngoại trừ ai đó trong họ được Allah cho phép biện hộ và hài lòng về đối tượng được họ biện hộ. Tất nhiên Allah sẽ không cho phép người tạo dựng một đối tượng ngang hàng với Ngài quyền biện hộ đó và cũng chẳng hài lòng về kẻ được hưởng biện hộ là kẻ thờ phượng vật thể khác ngoài Allah.
Göklerde nice melekler vardır ki, bir kimseye şefaat etmek istediklerinde şefaatleri ona bir fayda sağlamaz. Ancak Allah'ın onlardan dilediğine şefaat edilmesi için izin verdikleri ve kendisine şefaat edilmesinden razı olduğu kimse bundan müstesnadır. Yüce Allah, şirk koşan kimseye şefaat edilmesi için izin vermez ve Allah Teâlâ'nın dışında başka ilahlara ibadet eden kimseden asla razı olmaz.
Berapa banyak malaikat di langit yang syafaat mereka tidak berguna sedikit pun seandainya mereka ingin memberikan syafaat kepada seseorang, kecuali setelah Allah mengizinkan sebagian mereka memberi syafaat untuk orang yang dikehendaki-Nya dan Allah meridai orang yang diberi syafaat itu. Allah tidak akan memberi izin bagi yang menjadikan sekutu selain Allah untuk memberi syafaat dan tidak meridai orang yang diberi syafaat yang menyembah sekutu selain menyembah Allah.
Koliko ima meleka na nebesima čije zagovaranje neće važiti i ako budu htjeli da se zauzimaju za nekoga, neće moći osim nakon dozvole od Allaha koju će dati onome od njih kome bude želio i nakon što iskaže svoje zadovoljstvo s onim za koga se zauzima. Allah neće dozvoliti da se zagovara onaj ko Mu je pripisivao druga i neće biti zadovoljan sa onim za koga se zauzima ako bude obožavao nekog drugog mimo Njega.
Kay rami ng anghel sa mga langit na hindi nakapagdudulot ang pamamagitan nila ng anuman kung sakaling nagnais sila na mamagitan sa isa man malibang matapos na magpahintulot si Allāh ng pamamagitan sa sinumang niloloob Niya kabilang sa kanila at kinalulugdan Niya ang pamamagitanan. Hindi magpapahintulot si Allāh sa sinumang gumawa ng isang katambal [sa Kanya] na mamagitan at hindi malulugod si Allāh sa pinamamagitanan nito na sumasamba roon bukod pa kay Allāh.
26- Göklerde nice melek var ki Allah, dilediği ve razı olduğu kimse hakkında izin vermedikçe şefaatleri hiçbir fayda sağlamaz.
26. Yüce Allah, kendisi dışında meleklere ve diğer varlıklara ibadet ederek onların Kıyamet gününde Allah’ın nezdinde kendilerine fayda sağlayıp şefaatte bulunacağını iddia edenlerin kanaatlerini reddederek şöyle buyurmaktadır:“Göklerde” mukarreb ve üstün meleklerden “nice melek var ki Allah, dilediği ve razı olduğu kimse hakkında izin vermedikçe şefaatleri hiçbir fayda sağlamaz.” Yani onların şefaatleri, bu varlıklara ilâh diye dua eden ve onlara bağlanıp onlardan hayır uman kimselere fayda vermez.
Şefaatin fayda vermesi ancak iki şartın bir arada bulunması halinde söz konusudur: Yüce Allah’ın şefaat için izin vermesi, bir de kendisine şefaat edilecek olandan razı olması.
Bilinen ve kabul edilen husus şudur ki; sırf Allah için halis olmayan ve şeriate uygun olarak yapılmayan hiçbir ameli Allah, kabul etmeyecektir. O halde müşriklerin, şefaatçilerin şefaatinden bir pay sahibi olmaları söz konusu bile değildir. Çünkü onlar, Erhamurrahimîn’in (merhametliler merhametlisinin) rahmet kapılarını kendi yüzlerine kendileri kapatmışlardır.
Sesungguhnya orang-orang yang tidak beriman kepada hari kebangkitan di alam akhirat benar-benar menamakan para malaikat dengan nama-nama perempuan karena mereka meyakini bahwa malaikat adalah anak-anak perempuan Allah. Mahatinggi Allah dari ucapan mereka setinggi-tingginya.
In verità, coloro che non credono nella Resurrezione e nell'Ultima Dimora attribuiscono agli angeli nomi femminili, poiché credono che siano figlie di Allāh. Lungi Allāh dalle loro parole, Egli è molto al di sopra di ciò.
Tunay na ang mga hindi sumasampalataya sa pagbubuhay sa tahanang pangkabilang-buhay ay talagang nagpapangalan sa mga anghel ng pagpapangalan sa babae dahil sa paniniwala nila na ang mga ito ay mga babaing anak ni Allāh. Pagkataas-taas si Allāh higit sa sinasabi nila ayon sa kataasang malaki.
Ahirette yeniden dirilişe iman etmeyenler, Allah'ın kızları olduğuna inandıkları için melekleri dişi isimleriyle isimlendiriyorlardı. Yüce Allah onların bu sözünden yüce ve büyüktür.
Refuting the Claim of the Idolators that the Angels are Allah's Daughters
Allah the Exalted admonishes the idolators for calling the angels female names and claiming that they are Allah's daughters. Allah is far removed from what they ascribe to Him. Allah the Exalted said in another Ayah,
وَجَعَلُواْ الْمَلَـئِكَةَ الَّذِينَ هُمْ عِبَادُ الرَّحْمَـنِ إِنَـثاً أَشَهِدُواْ خَلْقَهُمْ سَتُكْتَبُ شَهَـدَتُهُمْ وَيُسْـَلُونَ
(And they make females the angels, who themselves are servants of the Most Gracious. Did they witness their creation Their testimony will be recorded, and they will be questioned!)(43:19) Allah's statement here,
وَمَا لَهُم بِهِ مِنْ عِلْمٍ
(But they have no knowledge thereof.) meaning, they have no correct knowledge testifying to their statements. What they say is all lies, falsehood, fake and utter atheism,
إِن يَتَّبِعُونَ إِلاَّ الظَّنَّ وَإِنَّ الظَّنَّ لاَ يُغْنِى مِنَ الْحَقِّ شَيْئاً
(They follow but conjecture, and verily, conjecture is no substitute for the truth.) meaning, conjecture is of no benefit and never takes the place of truth. In a Hadith recorded in the Sahih, the Messenger of Allah ﷺ said,
«إِيَّاكُمْ وَالظَّنَّ، فَإِنَّ الظَّنَّ أَكْذَبُ الْحَدِيث»
(Beware of suspicion, for suspicion is the most lying speech.)
The Necessity of turning away from the People of Misguidance
Allah's statement,
فَأَعْرِضْ عَن مَّن تَوَلَّى عَن ذِكْرِنَا
(Therefore withdraw from him who turns away from Our Reminder), means, stay away from those who turn away from the Truth and shun them,
وَلَمْ يُرِدْ إِلاَّ الْحَيَوةَ الدُّنْيَا
(and desires nothing but the life of this world.) meaning, whose aim and knowledge are concentrated on this life; this is the goal of those who have no goodness in them,
ذَلِكَ مَبْلَغُهُمْ مِّنَ الْعِلْمِ
(That is what they could reach of knowledge.) meaning, seeking this life and striving hard in its affairs is the best knowledge they have acquired. There is also the reported supplication:
«اللْهُمَّ لَا تَجْعَلِ الدُّنْيَا أَكْبَرَ هَمِّنَا، وَلَا مَبْلَغَ عِلْمِنَا»
(O Allah! Make not this life the greatest of our concerns nor the best knowledge that we can attain.) Allah's statement,
إِنَّ رَبَّكَ هُوَ أَعْلَمُ بِمَن ضَلَّ عَن سَبِيلِهِ وَهُوَ أَعْلَمُ بِمَنِ اهْتَدَى
(Verily, your Lord is He, Who knows best him who goes astray from His path, and He knows best him who receives guidance.) meaning, He is the Creator of all creatures and He knows whatever benefits His servants. Allah is the One Who guides whom He wills and misguides whom He wills, and all of this indicates His power, knowledge and wisdom. Certainly, He is Just and never legislates or decrees unjustly.
"Sesungguhnya orang-orang yang tiada beriman kepada kehidupan akhirat, mereka benar-benar menamakan malaikat itu dengan nama perempuan. Dan mereka tidak mempunyai sesuatu pengetahuan pun tentang itu. Mereka tidak lain hanyalah meng-ikuti persangkaan, sedang sesungguhnya persangkaan itu tiada berfaidah sedikitpun terhadap kebenaran. Maka berpalinglah (hai Muhammad) dari orang yang berpaling dari peringatan Kami, dan tidak mengingini kecuali kehidupan duniawi. Itulah sejauh-jauh pengetahuan mereka. Sesungguhnya Rabbmu, Dia-lah yang paling mengetahui siapa yang tersesat dari jalanNya dan Dia pulalah yang paling mengetahui siapa yang mendapat petunjuk." (An-Najm: 27-30).
(27) Maksudnya, orang-orang yang menyekutukan Allah سبحانه وتعالى dan mendustakan para rasulNya adalah mereka yang tidak ber-iman pada Hari Akhir. Karena tidak beriman dengan Hari Akhir itulah mereka melakukan tindakan semboro dengan mengucapkan perkataan dan tindakan yang menantang Allah سبحانه وتعالى dan RasulNya. Di antara perkataan yang mereka ucapkan, "Malaikat adalah anak perempuan Allah." Mereka tidak memahasucikan Rabb mereka dari memiliki anak serta tidak memuliakan para malaikat karena disebut sebagai anak perempuan. Sebenarnya, mereka tidak me-miliki ilmu tentang Allah سبحانه وتعالى dan tentang RasulNya bahkan fitrah dan akal sehat pun tidak menunjukkan seperti itu, justru ilmu secara keseluruhan menunjukkan kekeliruan pernyataan mereka. Allah سبحانه وتعالى Mahasuci dari memiliki anak dan pendamping, karena Allah سبحانه وتعالى adalah Maha Esa dan Tunggal, satu-satunya tempat ber-gantung seluruh makhluk, yang tidak beranak dan diperanakkan, tidak ada sekutu bagiNya, para malaikat adalah hamba-hamba Allah yang mulia yang mendekatkan diri kepada Allah سبحانه وتعالى, yang senantiasa melayani Allah سبحانه وتعالى
﴾ لَّا يَعۡصُونَ ٱللَّهَ مَآ أَمَرَهُمۡ وَيَفۡعَلُونَ مَا يُؤۡمَرُونَ 6 ﴿
"Mereka tidak mendurhakai Allah terhadap apa yang diperintahkan dan mereka mengerjakan apa yang diperintahkan." (At-Tahrim: 6).
(28) Orang-orang musyrik dalam mengikuti pandangan buruk itu berdasarkan dugaan yang sama sekali tidak berguna bagi kebenaran, karena kebenaran itu harus yakin bersumber dari dalil-dalil qath'i (tak terbantahkan) serta bukti-bukti jelas.
(29) Mengingat inilah kebiasaan orang-orang tersebut, me-reka tidak memiliki tujuan untuk mengikuti kebenaran tapi tujuan dan maksud mereka adalah keinginan hawa nafsu, karena itu, Allah سبحانه وتعالى memerintahkan RasulNya agar berpaling dari orang yang berpaling dari mengingat al-Qur`an, yaitu peringatan yang bijak-sana dan al-Qur`an yang agung serta berita mulia. Berpalinglah dari ilmu yang hanya mencari keduniaan dan inilah puncak ke-inginannya. Sebagaimana yang diketahui, setiap orang tidak akan mengerjakan sesuatu kecuali untuk sesuatu yang diinginkannya, hanya saja usaha mereka itu hanya terbatas pada dunia dan hawa nafsu keduniaan; bagaimana pun cara mendapatkannya mereka akan menempuh cara itu. Cara apa saja yang bisa mendapatkan keduniaan, mereka langsung memperebutkannya.
(30) ﴾ ذَٰلِكَ مَبۡلَغُهُم ﴿ "Itulah sejauh-jauh pengetahuan mereka," artinya, itulah puncak dan tujuan ilmu mereka. Sedangkan orang-orang yang beriman terhadap Hari Akhir yang dibenarkan oleh orang-orang yang berakal, maka keinginan mereka tertuju pada negeri akhirat, ilmu mereka adalah ilmu yang paling baik dan mulia, itulah ilmu yang bersumber dari kitab Allah سبحانه وتعالى dan Sunnah RasulNya a. Allah سبحانه وتعالى mengetahui siapa saja yang berhak menda-patkan hidayah sehingga akan diberi petunjuk, Allah سبحانه وتعالى juga me-ngetahui siapa yang tidak berhak mendapatkan hidayah sehingga urusannya akan diserahkan padanya dan akan direndahkan hingga tersesat dari jalan Allah سبحانه وتعالى. Karena itulah Allah سبحانه وتعالى berfirman, ﴾ إِنَّ رَبَّكَ هُوَ أَعۡلَمُ بِمَن ضَلَّ عَن سَبِيلِهِۦ وَهُوَ أَعۡلَمُ بِمَنِ ٱهۡتَدَىٰ ﴿ "Sesungguhnya Rabbmu, Dia-lah yang paling mengetahui siapa yang tersesat dari jalanNya dan Dia pulalah yang paling mengetahui siapa yang mendapat petunjuk." Allah سبحانه وتعالى mele-takkan karuniaNya pada tempat yang laik.
Those who do not believe in the resurrection in the afterlife give the angels female names in their belief that they are the daughters of Allah. Allah is far above what they say.
Thật vậy đối với những ai không có đức tin vào sự phục sinh ở Đời Sau đều tin rằng các Thiên Thần là nữ giới, là những đứa con gái của Allah, quả thật Allah tối cao và vĩ đại hơn những gì họ nói về Ngài.
Ceux qui ne croient pas que la Ressuscitation aura lieu dans l’au-delà, donnent aux anges des noms de femmes car ils croient qu’ils sont les filles d’Allah, qu’Allah soit hautement élevé au-dessus des paroles qu’ils profèrent.
27- Ahirete iman etmeyenler, meleklere dişi adları takıyorlar.
28- Halbuki onların bu konuda hiçbir bilgileri yoktur. Onlar ancak zanna uyuyorlar. Zan ise haktan yana hiçbir şey ifade etmez.
29- O halde sen, Zikrimizden/Kur'ân’dan yüz çeviren ve dünya hayatından başkasını istemeyen kimselere aldırma.
30- İşte onların bilgileri ancak bu kadardır. Şüphesiz Rabbin, yolundan sapanı da pek iyi bilir, hidâyette olanı da pek iyi bilir.
27. Yani Allah’a ortak koşan ve peygamberlerini yalanlayan o âhirete iman etmeyenler, Allah’a iman etmediklerinden ötürü O’na karşı asılsız ve küstahça sözler söylediler. Allah’a ve Rasûlüne karşı gelmek demek olan işler yaptılar ki bunlardan biri de:“Melekler Allah’ın kızlarıdır”, demeleridir. Rablerini evlat sahibi olmaktan tenzih etmediler. Meleklere de dişiler adını vermekten kaçınmadılar ve bu suretle melekleri bu halden daha yüce ve şerefli kabul etmediler.
28. Üstelik onların bu hususta ne Allah’tan, ne de O’nun peygamberlerinden gelmiş bir ilmî dayanakları da yoktur. Fıtrat ve akıllar da böyle bir şeye delil değildir. Aksine ilim bütünü ile sözlerinin tam aksine delâlet etmekte, Allah’ın çocuk sahibi olmaktan, eşi bulunmaktan münezzeh olduğunu ortaya koymaktadır. Çünkü O, tek ve Sameddir. Doğmamıştır, çocuğu yoktur. Hiçbir kimse de O’na denk değildir.
Melekler, üstün ve şerefli varlıklardır. Yüce Allah’a yakındırlar, O’nun emrini eksiksiz yerine getirirler. “Melekler kendilerine verdiği emirlerde Allah’a isyan etmezler. Ne emir olunurlarsa onu yaparlar.”(et-Tahrîm, 66/6)
Müşrikler, bu çirkin sözleri söylerken hak namına hiçbir değer ifade etmeyen zanna uymaktadırlar. Hak ise mutlaka kat’i delil ve açık belgelerden çıkartılmış yakîn/kesin bilgi ifade eder.
29. Sözü geçen kimselerin alışkanlıkları bu olduğundan onların hakka uymak gibi bir maksatları bulunmamaktadır. Asıl niyet ve maksatları, kendi nefislerinin arzuladığı şeyler olduğundan ötürü Yüce Allah, Rasûlü’ne Zikrinden yüz çevirenlerden yüz çevirmesini emretmektedir. Bu Zikir ise hikmeti sonsuz bir öğüt (Zikr-i Hakîm), pek yüce Kur’ân-ı Kerîm ve şerefli bir haberdir. Ondan yüz çeviren kimse faydalı ilimlerden yüz çevirmiş, dünya hayatının dışında bir şey istememiş olur. Yani onun arzusunun nihai noktası dünyadır. Bilindiği gibi kul, neyi istiyorsa ancak onun için amel eder. Böylelerinin bütün çalışıp çabalamaları da dünya hayatına, onun lezzet ve arzularına yöneliktir. Bunlar nasıl elde edilebilirse elde etmeye çalışırlar. Hangi yol karşılarına çıkarsa o yoldan hiç düşünmeden dünyalık elde etmeye gayret ederler.
30. “İşte onların bilgileri ancak bu kadardır.” Yani bilgilerinin varabildiği en son nokta, budur.
Âhirete iman eden, onu tasdik eden, akıl ve fikir sahibi kimselere gelince onların hedefleri ve iradeleri âhiret yurduna yöneliktir. Onların ilimleri, ilimlerin en faziletlisi ve üstünüdür. O da Allah’ın Kitabından ve Rasûlünün sünnetinden alınmadır.
Yüce Allah kimin hidâyete lâyık olduğunu bilir ve o kimselere hidâyet verir. Hidâyete layık olmayan kimseleri de bilir ve onları da kendi nefisleri ile baş başa bırakır, onlara yardım etmez ve onlar da Allah’ın yolundan saparlar. Bundan dolayı Yüce Allah şöyle buyurmaktadır:“Şüphesiz Rabbin, yolundan sapanı da pek iyi bilir, hidâyette olanı da pek iyi bilir.” Böylece O, lütfunu lâyık olan kimselere ihsan eder.
Aquellos que no creen en la resurrección en la otra vida, les dan a los ángeles nombres femeninos porque creen que son las hijas de Al-lah. Sin embargo, Al-lah está muy por encima de lo que afirman.
Oni koji ne vjeruju u proživljenje na Sudnjem danu, nazivaju meleke ženskim imenima, jer su smatrali da su oni Allahove kćerke. Allah je daleko od onoga što govore.
E non hanno alcuna base per affermare che siano figlie di Allāh; facendo ciò, essi non fanno altro che seguire supposizioni e insinuazioni, ma le supposizioni non possono scalfire la verità e prendere il suo posto.
Walang ukol sa kanila dahil sa pagpapangalan sa mga ito bilang mga babae na anumang kaalamang masasandalan nila. Wala silang sinusunod doon kundi ang pagbubulaan at ang paghahaka. Tunay na ang pagpapalagay ay hindi nakapagdudulot kapalit ng katotohanan ng anuman para tumayo sa matatayuan nito.
Njihovo nazivanje ženskim imenima nema nikakvo uporište u znanju, nego su to samo pretpostavke i naglabanja, a takvo nešto ne može doći na mjesto istine.
Việc họ gọi các Thiên Thần là nữ giới là không dựa trên bất cứ cơ sở nào, chẳng qua họ chỉ làm theo trí tưởng tượng và sở thích của bản thân, trong khi những điều này không thay đổi được sự thật bất cứ điều gì.
Al darles nombres femeninos, no tienen conocimiento en qué basar esto. Simplemente siguen la especulación que no tiene valor contra la verdad.
In giving them female names they have no knowledge to base this on. They merely follow speculation. Speculation is of no value against the truth, to take its place.
Making deities of stone and worshipping them, calling the angels ‘daughters of God,’ hoping to enter Paradise on the basis of recommendations—all these are non-serious beliefs. Non-serious beliefs are the product of minds that have no fear of God’s wrath. Fear of God puts a stop to pointless talk: the mind of one who has no such fear will become a babel of useless chatter.
Or ils ne se basent sur aucune connaissance et ne font que suivre des conjectures et des illusions. Or les conjectures ne dispensent pas de suivre la vérité et ne remplacent pas celle-ci.
Penamaan mereka dengan anak-anak perempuan sama sekali tidak berdasarkan kepada pengetahuan, mereka tidak mengikuti kecuali hanya sekedar prasangka saja, padahal sesungguhnya prasangka itu sama sekali tidak berguna untuk mencapai kebenaran sehingga harus disamakan dengannya.
Onların melekleri dişi olarak isimlendirmelerinde dayandıkları hiç bir delil yoktur. Bu hususta ancak yalan ve zanna tabi olmaktadırlar. Hiç şüphe yok ki zan ise hakkın yerine geçip bir şey ifade etmez.
Okreni se, o Poslaniče, od onoga ko ne obraća pažnju na spominjanje Allaha i ko ne teži osim ovome svijetu. Takav ne radi za onaj svijet jer u njega ne vjeruje.
Mensajero, ignora a aquellos que se alejan del recuerdo de Al-lah sin mostrar ninguna preocupación por ello, y que solo desean la vida de este mundo y, por lo tanto, no trabajan para la vida en el Más Allá porque no creen en ella.
Sebab itu, berpalinglah -wahai Rasul- dari orang yang berpaling dari mengingat Allah, tidak mengindahkannya, dan tidak menginginkan kecuali hanya kehidupan dunia dan dia tidak berbuat untuk akhiratnya karena dia tidak mengimaninya.
-Ey Resul!- Allah'ı zikretmekten yüz çeviren ve ona aldırış etmeyen, dünya hayatından başka bir şey istemeyen kimseden yüz çevir. O kimse ahireti için amel etmez. Çünkü ona iman etmez.
So, O Messenger, ignore those who turn away from Allah’s remembrance without showing any concern for it, and who want only the life of this world and therefore do not work for their Hereafter because they do not believe in it.
Non curarti, o Messaggero, di chi ha trascurato la dottrina di Allāh e che non le ha dato importanza. Costui desidera solo la vita terrena e non si impegna per l'Aldilà, poiché non vi crede.
Necessity of turning away from the Misguided People
فَأَعْرِضْ عَن مَّن تَوَلَّىٰ عَن ذِكْرِنَا وَلَمْ يُرِدْ إِلَّا الْحَيَاةَ الدُّنْيَا ذَٰلِكَ مَبْلَغُهُم مِّنَ الْعِلْمِ (So, turn away from him who turns away from Our advice, and seeks nothing but (pleasure of) the worldly life.... 53:29-30)
A Special Warning
The Qur'an here describes the condition of those unbelievers who denied the Hereafter and the Day of Judgment. Regretfully, nowadays the Muslims have characterized themselves by the same condition as a result of Western education and material needs and desires. All our attempts to make progress in the fields of various branches of knowledge, sciences and arts pivot on, or revolve around, economics. They do not think even by mistake about ma'adiyyat (matters relating to the Life Hereinafter). We believe in the Holy Prophet ﷺ and hope for his intercession. But Allah commands the Holy Prophet ﷺ to withdraw from the people of misguidance and shun them. We seek refuge in Allah from such misguidance!
Kaya umayaw ka, O Sugo, sa sinumang tumalikod sa pag-alaala kay Allāh, hindi nagbibigay-pansin sa Kanya, at hindi nagnanais kundi ng buhay na pangmundo sapagkat hindi siya gumagawa para sa Kabilang-buhay niya dahil siya ay hindi sumasampalataya roon.
There is no use arguing with those who do not fear God. Such individuals never pay attention to reason and rationality. So, they are not ready to accept the word of Truth. There is only one possible way to deal with them and that is to shun them. However, Almighty God knows the inner condition of everybody and according to that He will deal with each one.
Vì vậy, Ngươi - hỡi Thiên Sứ - hãy rời xa những ai quay lưng với lời nhắc nhở của Allah và không quan tâm đến nó, y chỉ muốn mỗi cuộc sống trần gian này, y không hề đầu tư cho Đời Sau bởi y đã không tin tưởng.
Ô Messager, détourne-toi de celui qui refuse d’évoquer Allah, ne se soucie pas de Lui et ne désire que la vie de ce bas monde. Cet individu n’œuvre pas pour sa vie dans l’au-delà car il ne croit précisément pas en l’au-delà.
Müşriklerin söyledikleri bu söz -melekleri dişi olarak isimlendirmek- onların ulaşabilecekleri ilmin son sınırıdır. Çünkü onlar cahillerdir, gerçek ilme ulaşamamışlardır. -Ey Resul!- Senin Rabbin hak yolundan sapanları en iyi bilendir ve kimin de kendi yolunda hidayet üzere olduğunu en iyi bilendir. Bu hususta hiçbir şey O'na gizli kalmaz.
Ciò che dicono questi idolatri, attribuendo agli angeli nomi femminili, è il limite della loro conoscenza, poiché sono ignoranti e non ne sono certi. In verità il tuo Dio, o Messaggero, Lui è più Sapiente di chi si è sviato dalla Retta Via, e Lui è più Sapiente di chi ha seguito la Retta Via: nulla di tutto ciò Gli è nascosto.
Ces paroles que profèrent ces polythéistes, à savoir donner des noms de femmes aux anges, représentent toute la portée de leur savoir. Ce sont des ignorants qui ne sont parvenus à aucun degré de certitude. Ô Messager, ton Seigneur sait le mieux qui dévie de la voie de la vérité et Il sait le mieux qui y est guidé. Rien de cela ne Lui échappe.
Hal yang dikatakan oleh orang-orang musyrik itu -yaitu memberi nama malaikat dengan nama-nama perempuan- adalah batas pengetahuan mereka karena mereka adalah orang-orang bodoh, tidak sampai kepada ilmu yang pasti. Sesungguhnya Tuhanmu -wahai Rasul- paling mengetahui orang-orang yang melenceng dari jalan kebenaran dan Dia paling mengetahui siapa yang mendapat hidayah ke jalan kebenaran, tidak ada sesuatu pun yang luput dari-Nya.
To što mušrici govore nazivajući meleke ženskim imenima, je vrhunac njihova znanja do kojeg mogu stići, jer oni su neznalice. Oni nisu uvjereni da Gospodar tvoj najbolje zna one koji su skrenuli s puta istine i da On najbolje zna one koji su na Pravom putu. Njemu ništa nije skriveno.
That which the idolaters say - about giving the angels female names - is the limit of their knowledge because they are ignorant. They have not reached certainty. Your Lord - O Messenger- knows best about those who deviate from the path of truth and He knows best about those who are guided to its path. Nothing of that is hidden from Him.
Với câu nói của người đa thần - gọi Thiên Thần là nữ giới - là sự giới hạn của kiến thức bởi họ vốn là những kẻ ngu muội, họ không đến được với sự kiên định. Quả thât, Thượng Đế của Ngươi - hỡi Thiên Sứ - luôn tận tường ai là kẻ chống lại con đường chân lý và ai là người được hướng dẫn đến với con đường đó và không một điều gì có thể giấu giếm được Ngài.
Ang sinasabing iyon ng mga tagapagtambal na ito, na pagpapangalan sa mga anghel ng pagpapangalan sa babae, ay ang hangganan nila na nararating nila mula sa kaalaman dahil sila ay mga mangmang. Hindi sila nakarating sa katiyakan. Tunay na ang Panginoon mo, O Sugo, ay higit na maalam sa sinumang lumihis palayo sa landas Niya at higit na maalam sa sinumang napatnubayan tungo sa daan Niya: walang nakakukubli sa Kanya na anuman mula roon.
Aquello que dicen los idólatras, acerca de dar a los ángeles nombres femeninos, es el límite de su conocimiento porque son ignorantes. No han alcanzado la certeza. Mensajero, tu Señor sabe bien acerca de aquellos que se desvían del camino de la verdad y Él conoce bien acerca de aquellos que son guiados a Su camino. Nada de eso le está escondido.
Vạn vật ở trên trời và dưới đất từ đều thuộc về vương quyền của Ngài từ sự tạo hóa, quản lý và chi phối, để Ngài trừng phạt những kẻ đã làm tội lỗi bằng hình phạt thích đáng và để trọng thưởng cho những người tin tưởng đã làm tốt những việc làm của họ bằng cách cho vào Thiên Đàng.
Sa kay Allāh lamang ang anumang nasa mga langit at sa Kanya ang anumang nasa lupa sa paghahari, paglikha, at pangangasiwa upang gumanti Siya sa mga nagpasagwa sa mga gawain nila sa Mundo ng anumang magiging karapat-dapat sa kanila na pagdurusa, at gumanti Siya ng Paraiso sa mga mananampalataya na nagpaganda sa mga gawa nila.
Göklerdeki ve yerdeki her şey; mülk, yaratma ve idare etme bakımından yalnızca Yüce Allah'a aittir. Dünyada kötü amel işleyenleri hak ettikleri azap ile cezalandıracak ve iyi amel işleyen Müminleri de cennet ile mükâfatlandıracaktır.
Allah knows Every Matter, whether Small or Big, and He rewards Each according to His or Her Deeds
Allah asserts that He is the King and Owner of the heavens and earth and that He is independent of the need for anyone. He is the authority over His creation and rules them with justice. He created the creation in truth,
لِيَجْزِىَ الَّذِينَ أَسَاءُواْ بِمَا عَمِلُواْ وَيِجْزِى الَّذِينَ أَحْسَنُواْ بِالْحُسْنَى
(that He may requite those who do evil with that which they have done, and reward those who do good, with what is best.) He recompenses each according to his or her deeds, good for good and evil for evil.
Qualities of the Good-doers; Allah forgives the Small Faults
Allah stated that the gooddoers are those who avoid major sins and immoral sins. They sometimes commit minor sins, but they will be forgiven these minor sins and covered from exposure, as Allah mentioned in another Ayah;
إِن تَجْتَنِبُواْ كَبَآئِرَ مَا تُنهَوْنَ عَنْهُ نُكَفِّرْ عَنْكُمْ سَيِّئَـتِكُمْ وَنُدْخِلْكُمْ مُّدْخَلاً كَرِيماً
(If you avoid the great sins which you are forbidden to do, We shall expiate from you your (small) sins, and admit you to a Noble Entrance.)(4:31) Allah said here,
الَّذِينَ يَجْتَنِبُونَ كَبَـئِرَ الإِثْمِ وَالْفَوَحِشَ إِلاَّ اللَّمَمَ
(Those who avoid great sins and Al-Fawahish (immoral sins) except Al-Lamam), Al-Lamam means, small faults and minor errors. Imam Ahmad recorded that Ibn `Abbas said, "I have not seen anything that resembles Al-Lamam better than the Hadith that Abu Hurayrah narrated from the Prophet ,
«إِنَّ اللهَ تَعَالَى كَتَبَ عَلَى ابْنِ آدَمَ حَظَّهُ مِنَ الزِّنَا، أَدْرَكَ ذلِكَ لَا مَحَالَةَ، فَزِنَا الْعَيْنِ النَّظَرُ، وَزِنَا اللِّسَانِ النُّطْقُ، وَالنَّفْسُ تَتَمَنَّى وَتَشْتَهِي، وَالْفَرْجُ يُصِدِّقُ ذلِكَ أَوْ يُكَذِّبُه»
(Verily, Allah the Exalted has decreed for the Son of Adam his share of Zina and he will certainly earn his share. The Zina of the eye is by looking, the Zina of the tongue is by talking and the heart wishes and lusts, but the sexual organ either substantiates all this or not.)" This Hadith is recorded in the Two Sahihs. Ibn Jarir recorded that Ibn Mas`ud said, "The eyes commit Zina by looking, the lips by kissing, the hands by transgressing, the feet by walking, and the sexual organ either materializes all of this or not. When one commits sexual intercourse, he will be someone who committed Zina. Otherwise, it is Al-Lamam." Masruq and Ash-Sha`bi also held the same view. `Abdur-Rahman bin Nafi`, who is also known as Ibn Lubabah At-Ta'ifi, said, "I asked Abu Hurayrah about Allah's statement,
إِلاَّ اللَّمَمَ
(except the Lamam), and he said, `It pertains to kissing, winking one's eye, looking and embracing. When the sexual organ meets the sexual organ in intercourse then Ghusl is obligatory, and that is Zina."
Encouraging Repentance and forbidding Claims of Purity for Oneself
Allah's statement,
إِنَّ رَبَّكَ وَسِعُ الْمَغْفِرَةِ
(verily, your Lord is of vast forgiveness.) asserts that His Mercy encompasses everything, and His forgiveness entails every type of sin, if one repents,
قُلْ يعِبَادِىَ الَّذِينَ أَسْرَفُواْ عَلَى أَنفُسِهِمْ لاَ تَقْنَطُواْ مِن رَّحْمَةِ اللَّهِ إِنَّ اللَّهَ يَغْفِرُ الذُّنُوبَ جَمِيعاً إِنَّهُ هُوَ الْغَفُورُ الرَّحِيمُ
(Say: "O My servants who have transgressed against them- selves! Despair not of the mercy of Allah: verily, Allah forgives all sins. Truly, He is Oft-Forgiving, Most Merciful.") (39:53) Allah said,
هُوَ أَعْلَمُ بِكُمْ إِذْ أَنشَأَكُمْ مِّنَ الاٌّرْضِ
(He knows you well when He created you from the earth,) Allah says, `He was and still is the All-Knowing Whose knowledge encompasses your affairs, statements and all of the actions that will be committed by you, even when He created your father `Adam from the earth and took his offspring from his loin, as small as ants. He then divided them into two groups, a group destined for Paradise and a group to Hellfire,'
وَإِذْ أَنتُمْ أَجِنَّةٌ فِى بُطُونِ أُمَّهَـتِكُمْ
(and when you were fetuses in your mothers' wombs.) when He commanded the angel to record one's provisions, age, actions and if he would be among the miserable or the happy. Allah said,
فَلاَ تُزَكُّواْ أَنفُسَكُمْ
(So, ascribe not purity to yourselves.) forbidding one from ascribing purity and praising himself and thinking highly of his actions,
هُوَ أَعْلَمُ بِمَنِ اتَّقَى
(He knows best him who has Taqwa.) Allah said in another Ayah,
أَلَمْ تَرَ إِلَى الَّذِينَ يُزَكُّونَ أَنفُسَهُمْ بَلِ اللَّهُ يُزَكِّى مَن يَشَآءُ وَلاَ يُظْلَمُونَ فَتِيلاً
(Have you not seen those who claim sanctity for themselves. Nay, but Allah sanctifies whom He wills, and they will not be dealt with unjustly, even equal to the extent of a Fatil.) (4:49) In his Sahih, Muslim recorded that Muhammad bin `Amr bin `Ata said, "I called my daughter, Barrah (the pious one), and Zaynab bint Abu Salamah said to me, `The Messenger of Allah ﷺ forbade using this name. I was originally called Barrah and he said,
«لَا تُزَكُّوا أَنْفُسَكُمْ، إِنَّ اللهَ أَعْلَمُ بِأَهْلِ الْبِرِّ مِنْكُم»
(Do not ascribe purity to yourselves; Allah knows best who the pious people among you are)' They said, `What should we call her' He said,
«سَمُّوهَا زَيْنَب»
(Call her Zaynab.)" Imam Ahmad recorded a Hadith from `Abdur-Rahman bin Abi Bakrah, from his father who said, "A man praised another man before the Prophet . The Messenger of Allah ﷺ said,
«وَيْلَكَ قَطَعْتَ عُنُقَ صَاحِبِكَ مرارًا إِذَا كَانَ أَحَدُكُمْ مَادِحًا صَاحِبَهُ لَا مَحَالَةَ، فَلْيَقُلْ: أَحْسِبُ فُلَانًا وَاللهُ حَسِيبُهُ، وَلَا أُزَكِّي عَلَى اللهِ أَحَدًا، أَحْسِبُهُ كَذَا وَكَذَا، إِنْ كَانَ يَعْلَمُ ذلِك»
(Woe to you, you have cut off the neck of your friend! (He repeated this) If one of you must praise a friend of his, let him say, "I think that so-and-so is this and that; Allah knows best about him and I will never purify anyone before Allah," if he knows his friend to be as he is describing him.)" Al-Bukhari, Muslim, Abu Dawud and Ibn Majah collected this Hadith. Imam Ahmad recorded that Hammam bin Al-Harith said, "A man came before `Uthman bin `Affan and praised him. Al-Miqdad bin Al-Aswad started throwing sand in the face of that man, saying, `The Messenger of Allah ﷺ ordered us to throw sand in their faces when we see those who praise."' Muslim and Abu Dawud also collected this Hadith.
The universe with its extremely stable system makes manifest the fact that its Creator and Lord is extremely powerful. This suffices to make it clear that He will sooner or later seize hold of man and when He does so, there will be no escaping His grasp.
Samo Allahu pripada ono što se nalazi na nebesima i samo Njemu pripada ono što se nalazi na Zemlji, On svim tim vlada, stvara i upravlja, kako bi onima koji su na dunjaluku činili loša djela dao zasluženu kaznu i kako bi Džennetom nagradio vjernike koji su činili dobra djela.
E ad Allāh solo appartiene il Regno, la Creazione e L'Amministrazione dei Cieli e della Terra. Retribuirà in vita coloro che hanno fatto del male con la punizione che meritano, e ricompenserà i credenti per le buone azioni che hanno compiuto con il Paradiso.
A Allah Seul appartient ce qui se trouve dans les Cieux et ce qui se trouve sur la Terre. Il le possède, l’a créé et Il en dispose. Ceci, afin qu’Il rétribue ceux qui commettent de mauvaises œuvres dans le bas monde en leur infligeant le châtiment qu’ils méritent et rétribuent les croyants qui excellent dans leurs œuvres en leur accordant le Paradis.
"Dan hanya kepunyaan Allah-lah apa yang ada di langit dan apa yang ada di bumi supaya Dia memberi balasan kepada orang-orang yang berbuat jahat terhadap apa yang telah mereka kerjakan dan memberi balasan kepada orang-orang yang berbuat baik dengan pahala yang lebih baik (surga). (Yaitu) orang yang menjauhi dosa-dosa besar dan perbuatan keji yang selain dari kesalahan-kesalahan kecil. Sesungguhnya Rabbmu Mahaluas am-punanNya. Dan Dia lebih mengetahui (tentang keadaan)mu ketika Dia menjadikan kamu dari tanah dan ketika kamu masih janin dalam perut ibumu; maka janganlah kamu mengatakan dirimu suci. Dia-lah Yang paling mengetahui tentang orang yang bertak-wa." (An-Najm: 31-32).
(31) Allah سبحانه وتعالى mengabarkan bahwa Dia adalah Pemilik kera-jaan, hanya Dia sendiri yang menguasai dunia dan akhirat, semua yang ada di dunia dan di akhirat adalah kepunyaanNya. Allah سبحانه وتعالى memberlakukan kepemilikanNya layaknya Raja Agung memper-lakukan budak dan hamba sahayanya. KekuasaanNya berlaku pada mereka, berlaku secara cepat, Allah سبحانه وتعالى memerintah dan melarang mereka serta memberi balasan atas apa yang diperintahkan dan apa yang dilarang dari mereka. Allah سبحانه وتعالى memberikan pahala bagi orang yang taat dan menyiksa orang yang durhaka. ﴾ لِيَجۡزِيَ ٱلَّذِينَ أَسَٰٓـُٔواْ ﴿ "Dia memberi balasan kepada orang-orang yang berbuat jahat," yang me-lakukan amalan-amalan kekufuran dan kemaksiatan-kemaksiatan yang lebih rendah, dan karena mereka mengerjakan amalan-amalan buruk, maka mereka mendapatkan siksaan yang mengerikan, ﴾ وَيَجۡزِيَ ٱلَّذِينَ أَحۡسَنُواْ ﴿ "dan memberi balasan kepada orang-orang yang berbuat baik," berupa ibadah kepada Allah سبحانه وتعالى dan berbuat baik terhadap makhluk Allah سبحانه وتعالى dengan berbagai tindakan yang membawa manfaat, ﴾ بِٱلۡحُسۡنَى ﴿ "dengan pahala yang lebih baik," yaitu dengan kondisi yang lebih baik di dunia dan di akhirat, di mana yang terbesar dan paling mulia adalah keridhaan Rabb mereka serta meraih surga dan segala ke-nikmatan yang ada di dalamnya.
(32) Kemudian Allah سبحانه وتعالى menyebutkan sifat-sifat mereka seraya berfirman, ﴾ ٱلَّذِينَ يَجۡتَنِبُونَ كَبَٰٓئِرَ ٱلۡإِثۡمِ وَٱلۡفَوَٰحِشَ ﴿ "(Yaitu) orang yang men-jauhi dosa-dosa besar dan perbuatan keji," yakni, mereka mengerjakan perintah Allah سبحانه وتعالى berupa berbagai kewajiban yang jika ditinggalkan termasuk dosa besar, dan mereka menjauhi keharaman besar se-perti zina, minum minuman keras, memakan hasil riba, membunuh dan dosa-dosa besar lainnya, ﴾ إِلَّا ٱللَّمَمَۚ ﴿ "yang selain dari kesalahan-kesalahan kecil," yakni, dosa-dosa kecil yang tidak dilakukan secara terus menerus atau dosa kecil yang dicela oleh yang bersangkutan secara berkali-kali, dengan catatan jarang dan sedikit. Melakukan hal itu tidak serta merta membuat pelakunya termasuk dalam golongan orang-orang yang keluar dari golongan orang-orang yang berbuat baik, karena melaksanakan kewajiban dan menjauhi keharaman itu berada di bawah ampunan Allah سبحانه وتعالى yang meliputi segala sesuatu, karena itulah Allah سبحانه وتعالى berfirman, ﴾ إِنَّ رَبَّكَ وَٰسِعُ ٱلۡمَغۡفِرَةِۚ ﴿ "Sesungguhnya Rabbmu Mahaluas ampunanNya." Andai bukan karena ampunanNya, maka seluruh negeri dan manusia akan binasa, andai bukan pemaafan dan kesabaranNya, tentu langit akan runtuh menimpa bumi dan tentu Dia tidak membiarkan satu hewan pun hidup, karena itulah Rasulullah a bersabda,
اَلصَّلَوَاتُ الْخَمْسُ، وَالْجُمْعَةُ إِلَى الْجُمْعَةِ، وَرَمَضَانُ إِلَى رَمَضَانَ، مُكَفِّرَاتٌ لِمَا بَيْنَهُنَّ، مَا اجْتُنِبَتِ الْكَبَائِرُ.
"Shalat yang lima waktu, Jum'at ke Jum'at, Ramadhan ke Ramadhan adalah penghapus (dosa-dosa kecil) di antaranya, selama dosa-dosa besar dijauhi."[108]
Allah سبحانه وتعالى berfirman, ﴾ هُوَ أَعۡلَمُ بِكُمۡ إِذۡ أَنشَأَكُم مِّنَ ٱلۡأَرۡضِ وَإِذۡ أَنتُمۡ أَجِنَّةٞ فِي بُطُونِ أُمَّهَٰتِكُمۡۖ ﴿ "Dan Dia lebih mengetahui (tentang keadaan)mu ketika Dia menjadikan kamu dari tanah dan ketika kamu masih janin dalam perut ibumu." Arti-nya, Allah سبحانه وتعالى mengetahui semua kondisi kalian serta kelemahan yang dijadikan pada diri kalian dan sifat penentangan terhadap berbagai perintah Allah سبحانه وتعالى pada kalian, karena banyaknya faktor pendorong untuk berbuat berbagai hal-hal haram serta banyaknya faktor penarik untuk itu, serta tidak adanya penghalang yang kuat. Kelemahan itu jelas ada dan terlihat pd diri kalian ketika kalian dikeluarkan oleh Allah سبحانه وتعالى dari perut bumi dan ketika kalian berada di perut ibu kalian, sifat lemah itu tetap saja ada pada diri kalian meski Allah سبحانه وتعالى telah memberikan kalian kekuatan untuk menunai-kan perintahNya, namun sifat lemah tetap saja lekat pada diri ka-lian. Karena Allah سبحانه وتعالى mengetahui kondisi kalian seperti ini, sesuailah hikmah ilahi dan kemurahan rabbani untuk meliputi kalian dengan rahmat dan ampunan dan kebaikanNya. Allah سبحانه وتعالى melenyapkan ber-bagai kejahatan dan dosa dari diri kalian khususnya bagi seorang hamba yang bertujuan mencari keridhaanNya di seluruh waktunya dan seluruh usahanya yang mendekatkannya kepada Rabb di se-luruh waktu, melarikan diri dari dosa yang bisa membawa murka Rabb kemudian terlepas darinya sedikit demi sedikit, karena Allah سبحانه وتعالى Yang paling Mulia, paling menyayangi para hambaNya melebihi kasih sayang seorang ayah terhadap anaknya. Karena itu orang seperti ini pasti berada dekat ampunan Rabbnya dan Allah سبحانه وتعالى akan senantiasa mengabulkan permintaannya di setiap waktu. Karena itulah Allah سبحانه وتعالى berfirman, ﴾ فَلَا تُزَكُّوٓاْ أَنفُسَكُمۡۖ ﴿ "Maka janganlah kamu mengatakan dirimu suci," artinya, kalian menceritakan kesucian diri kalian kepada orang-orang dengan maksud untuk memuji diri kalian sendiri di hadapan mereka, ﴾ هُوَ أَعۡلَمُ بِمَنِ ٱتَّقَىٰٓ ﴿ "Dia-lah Yang paling mengetahui tentang orang yang bertakwa," karena takwa itu bertempat di hati dan Allah سبحانه وتعالى lah yang mengetahuinya serta membalas ke-baikan dan ketakwaan yang ada di dalam hati, sedangkan manusia sama sekali tidak berguna bagi kalian dari siksaan Allah سبحانه وتعالى.
To Allah alone belongs whatever is in the heavens and to Him alone belongs whatever is on earth. He created, owns and controls all of it. To recompense whose who do evil actions in the world with the punishment that they deserve and to repay the believers who do good actions with Paradise.
Solo a Al-lah Le pertenece lo que hay en los cielos y en la Tierra. Él lo creó, es el dueño y lo controla todo. Él castiga a los que hacen malas obras en el mundo con el castigo que merecen, y recompensa con el Paraíso a los creyentes que hacen buenas acciones.
31- Göklerde ve yerde ne varsa hepsi yalnız Allah’ındır. Böylece O, kötülük yapanları yaptıkları karşılığında cezalandıracak ve iyilikte bulunanları da en güzel olanla mükâfatlandıracaktır.
32- Onlar, ufak tefek kusurları olsa da günahların büyüklerinden ve hayâsızlıklardan uzak duran kimselerdir. Gerçekten Rabbinin mağfireti geniştir. O, sizi pek iyi bilmektedir. Sizi topraktan yarattığında da sizler analarınızın karnında cenin halinde iken de (her şeyinizden haberdardı). O nedenle kendinizi temize çıkarmayın. Zira O, kimin takvâlı olduğunu en iyi bilendir.
31. Yüce Allah, mülkün gerçek sahibinin, dünya ve âhiret mülküne tek başına sahip olanın kendisi olduğunu, dünya ve âhirette bulunan her şeyin Allah’ın mülkü olduğunu haber vermektedir. O, bütün bunlar üzerinde, ülkeleri ve halkları üzerinde tasarrufta bulunan pek büyük ve egemen bir kral gibi tasarrufta bulunur. O’nun kaderi ve hükmü onlar hakkında geçerlidir. Üzerlerinde O’nun şer’î hükümleri cereyan eder, onlara emir verip yasaklar koyar. Onlara vermiş olduğu emir ve yasaklara uymalarına göre de amellerine karşılık verir. İtaat edeni mükâfatlandırır, isyankârı da cezalandırır.
"Böylece O, kötülük yapanları yaptıkları” küfür, onun aşağısındaki masiyetler ve yaptıkları diğer kötülükler “karşılığında” feci bir ceza ile “cezalandıracak ve” hem Yüce Allah’a ibadet hususunda hem de Allah’ın yarattıklarına çeşitli şekillerde faydalar sağlamak sureti ile ihsan sahibi olup “iyilikte bulunanları da en güzel olanla” dünya ve âhirette daha güzel bir hâl ile “mükâfatlandıracaktır.” Bunun en büyük ve en değerli olanı ise Rablerinin rızasına nail olmak, cenneti ve ondaki pek büyük nimetleri elde etmektir. Daha sonra Yüce Allah bu kimselerin niteliklerini söz konusu ederek şöyle buyurmaktadır:
32. “Onlar, ufak tefek kusurları olsa da günahların büyüklerinden ve hayâsızlıklardan uzak duran kimselerdir.”Yani onlar, Allah’ın kendilerine emrettiği ve terk edilmeleri büyük günah olan farzları yerine getirirler. Zina, içki içmek, faiz yemek, adam öldürmek vb. gibi ağır günah olan büyük haram ve yasakları da terk ederler.“ufak tefek kusurlar” ise kişinin ısrarla işlemediği küçük günahlar yahut da kulun nadiren ve az sayılacak şekilde zaman zaman düştüğü hatalardır. Sırf bunları işlemekle kul, ihsan sahibi “iyilikte bulunanlar” sınıfından çıkmaz. Bu gibi küçük kusurlar, farzları işlemek ve haramları terk etmekle birlikte oldukları takdirde; her şeyi kuşatan Allah’ın mağfiretinin kapsamına girerler. Bundan dolayı Yüce Allah şöyle buyurmaktadır:“Gerçekten Rabbinin mağfireti geniştir.” O’nun mağfireti olmamış olsaydı ülkeler ve kullar helâk olur giderdi. Eğer O’nun affediciliği ve hilmi olmasaydı, gök yerin üstüne çöker ve yeryüzünde canlı tek bir varlık kalmazdı.
Bundan dolayı Peygamber sallallahu aleyhi ve sellem de şöyle buyurmuştur:“Beş vakit namaz, cumadan cumaya (cuma namazı), Ramazan’dan Ramazan’a (tutulan oruç), büyük günahlardan uzak kalındığı sürece aralarındaki (küçük günah)lara keffârettir.”“O, sizi pek iyi bilmektedir. Sizi topraktan yarattığında da sizler analarınızın karnında cenin halinde iken de (her şeyinizden haberdardı).” Yani O, bütün hallerinizi en iyi bilendir. Mayanızda yoğurulmuş bulunan, Allah’ın size vermiş olduğu emirlerin birçoğuna karşı zaaf ve gecşeklik içerisinde olduğunuzu, haramları işlemeye çağıran ve onları yapmaya çeken hususların çokluğunu ve bunları işlemeye engel olacak hususların ise o kadar güçlü olmadığını bilir.
Sizin zayıf olduğunuz hem Allah sizleri topraktan yarattığında hem de sizler annelerinizin karnında bulunuyor iken açıkça görülen bir husustur. Sizdeki bu zayıflık, daima var olacaktır. Yüce Allah sizde, size vermiş olduğu emirleri yerine getirecek gücü var etmiş olmakla birlikte bu zayıflık da varlığını sürdürür.
O, sizin bu durumlarınızı bildiğinden dolayı ilâhî hikmet ve Rabbânî cömertlik, sizleri rahmetine, mağfiretine ve affına daldırmasını, ihsanına gark etmesini, suç ve günahların etkilerini üzerlerinizden silip götürmesini gerektirmiştir.
Özellikle kul, Rabbinin rızasını bütün vakitlerde maksat olarak gözetiyor, çoğu zaman O’na yakınlaştıracak hususlar için çalışıp çabalıyor, Mevlâsının kendisine gazaplanmasını gerektiren günahlardan kaçınıyor ise bu böyledir. Böylesinden zaman zaman bazı yanılgılar arka arkaya görülse bile Yüce Allah, merhametliler merhametlisi ve cömertler cömerdidir. Kullarına karşı annenin evlâdına oaln merhametinden daha çok merhametlidir.
İşte böyle bir kimsenin Rabbinin mağfiretine yakın olması, Yüce Allah’ın da bütün hallerinde onun dualarını kabul etmesi kaçınılmaz bir şeydir. Bundan dolayı Yüce Allah şöyle buyurmaktadır:
"O nedenle kendinizi temize çıkarmayın.” Yani insanlara onlar tarafından övülmek maksadı ile nefislerinizin ak-pak olduğunu söylemeyin.
"Zira O, kimin takvâlı olduğunu en iyi bilendir.” Çünkü takvânın yeri kalptir. Kalbi bilen de, ondaki iyiliklerin ve takvânın karşılığını verecek olan da O’dur. İnsanlara gelince onların Allah’a karşı size hiçbir faydaları olmaz.
Hanya milik Allahlah segala yang ada di langit dan segala yang ada di bumi baik dari sisi kekuasaan, penciptaan, maupun pengaturan, agar Allah membalas orang-orang yang melakukan perbuatan buruk di dunia dengan siksa yang pantas bagi mereka dan membalas orang-orang beriman yang melakukan kebaikan dengan surga.
Allah Forgives the Small Faults, Al-Lamam
الَّذِينَ يَجْتَنِبُونَ كَبَائِرَ الْإِثْمِ وَالْفَوَاحِشَ إِلَّا اللَّمَمَ (those who abstain from the major sins and from shameful acts, except minor involvements....53:32) The preceding verse praises those who follow the right guidance of Allah and do good deeds. In the present verse, it is stated that the good-doers are those who avoid major sins and, especially immoral sins and shameful deeds. There is one exception made by the expression lamam [ which will be elaborated upon later ].It means that they sometimes do commit minor sins [ lamam ] but that does not exclude them from the category of being muhsinin [ good-doers ].
The Companions and their followers interpret the word لَمَم lamam in two different ways:
[ 1] Some commentators are of the view that it refers to small faults and minor errors which in Surah An-Nisa' has been described as sayyi'at: إِن تَجْتَنِبُوا كَبَائِرَ مَا تُنْهَوْنَ عَنْهُ نُكَفِّرْ عَنكُمْ سَيِّئَاتِكُمْ " (if you abstain from the major (sins) out of what you have been forbidden from We shall write off your minor sins - 4:31". Ibn-Kathir has reported this from Sayyidna Ibn ` Abbas and Abu Hurairah ؓ
[ 2] Some other scholars have held that lamam means, a sin that a person commits incidentally and then repents. After repentance, he never repeats it. Ibn Kathir has reported a narration from Ibn Jarir, first through Sayyidna Mujahid, and again through Sayyidna ` Ata', from Ibn ` Abbas ؓ and through Hasan Basri (رح) from Sayyidna Abu Hurairah ؓ . The gist of that narration too is that even if a person were to commit a major sin incidentally and repents, he will not be excluded from the ranks of the God-fearing people. Verse [ 135] of Surah 'Al-` Imran:
[ 3]
وَالَّذِينَ إِذَا فَعَلُوا فَاحِشَةً أَوْ ظَلَمُوا أَنفُسَهُمْ ذَكَرُوا اللَّـهَ فَاسْتَغْفَرُوا لِذُنُوبِهِمْ وَمَن يَغْفِرُ الذُّنُوبَ إِلَّا اللَّـهُ وَلَمْ يُصِرُّوا عَلَىٰ مَا فَعَلُوا وَهُمْ يَعْلَمُونَ ﴿135﴾
And those who, when they happen to commit a shameful act or wrong themselves, remember Allah, then, seek forgiveness for their sins - and who is there to forgive sins except Allah? - and do not persist in what they have done, knowingly. [ 3:135]
It should be noted that overwhelming majority of scholars concur that if a person persists in a minor sin and continues to do it in a determined way so that it becomes a habit, it will no longer be a minor sin, but will turn into a major sin. Therefore, Maulana Ashraf ` Ali Thanawi (رح) has explained the word lamam as those small sins in which the doer does not persist.
Definition of Major and Minor Sins
This subject is taken up in full detail in Surah An-Nisa' in this book Vol. 2/pp 404-410, under verse [ 31] إِن تَجْتَنِبُوا كَبَائِرَ مَا تُنْهَوْنَ عَنْهُ "If you abstain from major [ sins ] out of what you have been forbidden from, We shall write off your minor sins..." , [ q.v.].
هُوَ أَعْلَمُ بِكُمْ إِذْ أَنشَأَكُم مِّنَ الْأَرْضِ وَإِذْ أَنتُمْ أَجِنَّةٌ فِي بُطُونِ أُمَّهَاتِكُمْ (He knows you more than anyone else [ from a time ] when He created you from the earth and when you were embryos in the wombs of your mothers...53:32) The word ajinnatun is the plural of janin which means embryo or foetus. This verse purports to say that man does not have knowledge of himself as much as Allah knows him. When he went through the various phases of his creation in his mother's womb, he did not have any knowledge or sense. But his Creator knows fully well how wisely He was creating him. Thus he is made aware of his inability and lack of sufficient knowledge. Having said this, he is further made aware of the fact that any good he does is not his personal accomplishment. The ultimate source of his achievement is Allah: It is Allah who has given him limbs, organs and other parts of the body to perform the righteous deeds; it is He who has equipped him with the ability to move his limbs; then He has created the urge, will and determination to perform righteous actions. Hence, not even the greatest righteous, pious and God-fearing person has the right to pride upon his works and behave arrogantly. Besides, no one yet knows what the end result of his activities will be. Yet the end result is the most important factor in our life. Therefore, pride and arrogance is meaningless.
The concluding part of the verse puts it thus:
فَلَا تُزَكُّوا أَنفُسَكُمْ هُوَ أَعْلَمُ بِمَنِ اتَّقَىٰ
So, do not claim purity [ from faults ] for your selves. He knows best who is God-fearing... (53:32).
In other words, the merit of a person lies not only in his outer actions, but in taqwa in one's heart and in his inner moral excellence and uprightness which endures till his death. Only Allah knows who is perfect in this quality.
Sayyidah Zainab bint Abi Salamah ؓ was named by her parents as Barrah which means 'righteous or upright'. The Holy Prophet ﷺ recited the concluding part of this verse فَلَا تُزَكُّوا أَنفُسَكُمْ (Do not claim purity for your selves.) and suggested the name be changed. Therefore, they changed her name to 'Zainab'. Imam Ahmad records on the authority of ` Abdur-Rahman Ibn Abi Bakrah ؓ that a person praised another person in the presence of the Holy Prophet ﷺ . He stopped him and said "If you have to praise a person, then say, 'according to my knowledge the person appears to be upright and God-fearing وَلَا اُزَکِّی عَلَی اللہِ - and I cannot say that he is so` in the sight of Allah as well'.
Those who stay away from major sins and evil wrongs, besides minor sins as these are forgiven by leaving out the major ones and by an abundance of good deeds. Your Lord, O Messenger, is of vast forgiveness. He forgives the sins of His servants when they repent from them. He, (may He be glorified), knew best about their states and affairs when He created their father, Adam, from earth and when you were in the wombs of your mothers, being created in one form after another. Nothing of that is hidden from Him. So do not claim purity for your souls by praising them and asserting their piety. He, (may He be glorified), knows best about those who are mindful of Him, by fulfilling His instructions and avoiding His prohibitions.
Onlar; küçük günahlar dışında, büyük günahlardan ve çirkin işlerden uzak duran kimselerdir. Bu küçük günahlar büyükleri terk edip, itaatleri artırmak suretiyle bağışlanır. -Ey Rasûl!- Şüphesiz ki Rabbin, mağfireti bol olan, tövbe eden kullarının günahlarını bağışlayandır. O -Subhânehû ve Teâlâ- babanız Adem'i topraktan yarattığında ve annelerinizin karnında yaratılış evrelerinde iken ahvalinizi ve işlerinizi en iyi bilendir. Bundan hiçbir şey O'na gizli kalmaz. Kendi nefislerinizi takva ile methederek övmeyiniz. Allah -Subhânehû ve Teâlâ- emirlerini yerine getirip yasaklarından sakınarak kendisine karşı takvalı olanları hakkıyla bilir.
Onima koji su se udaljavali od velikih grijeha i ružnih postupaka, a činili su male grijehe, brisani su im ovi mali grijesi zbog ostavljanja velikih i zbog mnogog činjenja dobrih djela. Doista, o Poslaniče, tvoj Gospodar mnogo prašta grijehe robova kada se pokaju, i Allah najbolje zna vaša stanja, još od vremena kada je stvorio vašeg oca Adema od ilovače i od vremena kada ste bili u utrobama svojih majki, u nekoliko faza stvaranja. Njemu ništa nije skriveno i nemojte sami sebe hvalite kako ste bogobojazni, jer On najbolje zna ko Ga se boji, ko se Njegovih naredbi drži i zabrana kloni.
Merekalah orang-orang yang menjauhi dosa-dosa besar dan maksiat-maksiat yang buruk kecuali dosa-dosa kecil karena yang ini diampuni dengan meninggalkan dosa-dosa besar dan memperbanyak ketaatan. Sesungguhnya Tuhanmu -wahai Rasul- Mahaluas ampunan-Nya, Dia mengampuni dosa hamba-hamba-Nya saat mereka bertobat darinya. Dia -Subḥānahu- paling mengerti kondisi kalian dan keadaan kalian saat menciptakan bapak kalian, Adam, dari tanah dan saat kalian berada di perut ibu-ibu kalian dari satu bentuk pencitptaan ke bentuk lain, tidak ada sesuatu pun dari itu yang luput dari Allah. Sebab itu, janganlah kalian menganggap diri kalian suci dengan memujinya dan memuji ketakwaannya karena Allahlah yang paling mengetahui siapa yang paling bertakwa kepada-Nya dengan menjalankan segala perintah-perintah-Nya dan menjauhi segala larangan-larangan-Nya.
Ang mga lumalayo sa mga malaki sa mga pagkakasala at mga pangit sa mga pagsuway maliban sa mga maliit sa mga pagkakasala – sapagkat ang mga ito ay pinatatawad sa pamamagitan ng pagtigil sa mga malaking kasalanan at pagpaparami ng mga pagtalima – tunay na ang Panginoon mo, O Sugo, ay malawak ang pagpapatawad: nagpapatawad Siya ng mga pagkakasala ng mga lingkod Niya kapag nagbalik-loob sila mula sa mga iyon. Siya – kaluwalhatian sa Kanya – ay higit na maalam sa mga kalagayan ninyo at mga pumapatungkol sa inyo nang lumikha Siya sa ama ninyong si Adan mula sa alabok at nang kayo dati ay mga dinadala sa mga tiyan ng mga ina ninyo habang nililikha kayo sa isang paglikha matapos ng isang pagkakalikha. Walang nakakukubli sa Kanya na anuman mula roon. Kaya huwag kayong magmapuri sa mga sarili ninyo sa pamamagitan ng pagbubunyi sa mga ito ng pagtataglay ng pangingilag sa pagkakasala (taqwā) sapagkat Siya – kaluwalhatian sa Kanya – ay higit na maalam sa sinumang nangilag magkasala sa Kanya sa pamamagitan ng pagsunod sa mga ipinag-uutos Niya at pag-iwas sa mga sinasaway Niya.
Aquellos que se mantienen alejados de los pecados graves y las obscenidades, y no cometen sino pecados leves, son perdonados por apartarse de los pecados graves y realizar buenas obras. Mensajero, tu Señor es muy misericordioso. Él perdona los pecados de sus siervos cuando se arrepienten. Él, glorificado sea, conocía bien sus características cuando creó a su padre, Adán, de la tierra, y cuando el ser estaba en el vientre de su madre. Nada de su esencia está escondido de Él. No pretendan la pureza de sus almas, elogiándose y afirmando ser piadosos. Al-lah bien sabe quiénes son temerosos, cumplen Sus órdenes y evitan Sus prohibiciones.
Man has been created with human weaknesses. So, it is not required that he be as pure as the angels. Almighty God has given full guidance to man as to what he should do and what he should not. However, man may be pardoned in the case of lesser offences (lamam), i.e. indulging in some mischief because of fleeting emotion, on the condition that he should immediately realise his lapse and, being ashamed of it, seek pardon of his Lord.
Đối với những ai không vi phạm những tội lớn và những tội lỗi đáng xấu hổ (như tình dục ngoài hôn nhân) nhưng không tránh được những tội nhỏ thì những tội lỗi nhỏ đó sẽ được xí xóa bằng sự từ bỏ những đại tội và sự nhiều hành đạo và việc làm thiện tốt. Hỡi Thiên Sứ, quả thật Thượng Đế của Ngươi có tấm lòng tha thứ bao la, Ngài sẵn sàng tha thứ cho đám bầy tôi của Ngài khi họ biết ăn năn sám hối với Ngài. Ngài luôn biết rõ mọi hoàn cảnh và mọi việc làm của các ngươi, bởi vì Ngài đã tạo ông tổ Adam của các ngươi từ đất và Ngài đã ban hình thể của các ngươi khi các ngươi còn là bào thai trong bụng mẹ của các ngươi, không gì giấu giếm được Ngài. Vì vậy, các ngươi đừng tự đề cao mình là người có lòng kính sợ Allah trong khi Ngài luôn biết rõ ai mới thật sự là người biết kính sợ và phục tùng theo mệnh lệnh của Ngài và tránh xa điều Ngài ngăn cấm.
Ce sont ceux qui s’abstiennent des péchés les plus graves et les plus hideux, hormis les péchés insignifiants qui sont pardonnés lorsqu’on s’abstient des plus graves, et accomplissent fréquemment des actes d’obéissance. Ô Messager, le pardon de ton Seigneur est immense: Il pardonne les péchés de Ses serviteurs aussitôt qu’ils s’en repentent et Il connaît le mieux vos situations et vos affaires: lorsqu’Il créa votre père Adam de terre et lorsque vous étiez des fœtus dans les ventres de vos mères, passant d’un état de création à un autre. Rien de tout cela ne Lui échappe. Ne vous encensez pas en revendiquant être des gens pieux, car Il sait le mieux qui le craint en se conformant à Ses commandements et en renonçant à Ses interdits.
Coloro che si tengono lontani dai peccati capitali e dai peccati nefandi e non commettono altro che peccati veniali, saranno perdonati se si tengono lontani dai peccati capitali e se aumentano i loro atti di obbedienza. In verità il tuo Dio, o Messaggero, detiene immenso Perdono; Egli perdona i peccati dei Suoi sudditi quando se ne pentono. Egli, gloria Sua, è più Consapevole delle vostre condizioni e dei vostri affari, quando creò vostro padre Ǣdem dalla terra, e quando eravate nel grembo delle vostre madri, creati fase dopo fase, nulla di tutto ciò Gli è nascosto. Non lodatevi per essere devoti; Egli, gloria Sua, è più Consapevole di chi è devoto obbedendo ai Suoi ordini e rispettando i Suoi divieti.
Ngươi có thấy sự xấu xa của kẻ ngoảnh mặt với Islam sau khi y rất gần với nó.
Chastising Those Who disobey Allah and stop giving Charity
Allah the Exalted chastises those who turn away from His obedience,
فَلاَ صَدَّقَ وَلاَ صَلَّى - وَلَـكِن كَذَّبَ وَتَوَلَّى
(So he (the disbeliever) neither believed nor prayed! But on the contrary, he belied and turned away!)(75:31-32),
وَأَعْطَى قَلِيلاً وَأَكْدَى
(And gave a little, then stopped) Ibn `Abbas said, "Gave a little, then stopped giving." Similar was said by Mujahid, Sa`id bin Jubayr, `Ikrimah, Qatadah and several others. `Ikrimah and Sa`id said: "Like the case of a people who dig a well, during the course of which they find a rock preventing them from completing their work. So they say, `We are finished' and they abandon the work." Allah's statement,
أَعِنْدَهُ عِلْمُ الْغَيْبِ فَهُوَ يَرَىٰ
(Is with him the knowledge of the Unseen so that he sees) means, does this person, who stopped giving for fear of poverty and ended his acts of charity have knowledge of the Unseen and thus knows that if he does not stop giving, his wealth will go away No. Such a person has stopped giving in charity for righteous causes and did not keep relations with kith and kin because of his miserliness, being stingy and out of fear of poverty. The Prophet said in a Hadith,
«أَنْفِقْ بِلَالُ، وَلَا تَخْشَ مِنْ ذِي الْعَرْشِ إِقْلَالًا»
(O Bilal, spend and fear not less provisions from the Owner of the Thone.) Allah the Exalted and Most honored said,
وَمَآ أَنفَقْتُمْ مِّن شَىْءٍ فَهُوَ يُخْلِفُهُ وَهُوَ خَيْرُ الرَّازِقِينَ
(And whatsoever you spend of anything (in Allah's cause), He will replace it. And He is the Best of providers.)(34:39)
The Meaning of `fulfilled
Allah the Exalted said,
أَمْ لَمْ يُنَبَّأْ بِمَا فِى صُحُفِ مُوسَى - وَإِبْرَهِيمَ الَّذِى وَفَّى
(Or is he not informed with what is in the Suhuf of Musa. And of Ibrahim who fulfilled), Sa`id bin Jubayr and Ath-Thawri said it means: "Conveyed all that he was ordered to convey." Ibn `Abbas said about:
وَفَّى
(fulfilled) "He delivered all that Allah ordered him to deliver." Sa`id bin Jubayr said about:
وَفَّى
(fulfilled), "What he was ordered." Qatadah said about:
وَفَّى
(fulfilled), "He obeyed Allah and delivered His Message to His creatures." This is the view preferred by Ibn Jarir because it includes the statement before it and supports it. Allah said,
وَإِذِ ابْتَلَى إِبْرَهِيمَ رَبُّهُ بِكَلِمَـتٍ فَأَتَمَّهُنَّ قَالَ إِنِّى جَـعِلُكَ لِلنَّاسِ إِمَامًا
(And (remember) when the Lord of Ibrahim tried him with (certain) commands, which he fulfilled. He said: "Verily, I am going to make you an Imam (a leader) for mankind.")(2:124) Therefore, Ibrahim fulfilled all the commands of his Lord, stayed away from all the prohibitions, and conveyed Allah's Message in its entirety. Therefore, he is worthy of being made a leader for mankind in all of his affairs, statements and actions. Allah the Exalted said,
ثُمَّ أَوْحَيْنَآ إِلَيْكَ أَنِ اتَّبِعْ مِلَّةَ إِبْرَهِيمَ حَنِيفًا وَمَا كَانَ مِنَ الْمُشْرِكِينَ
(Then, We have sent the revelation to you (saying): "Follow the religion of Ibrahim, a Hanif, and he was not of the idolators.")(16:123)
None shall carry the Burden of Any Other on the Day of Resurrection
Allah the Exalted explained what He has revealed in the Scripture of Ibrahim and Musa,
أَلاَّ تَزِرُ وَزِرَةٌ وِزْرَ أُخْرَى
(That no burdened person shall bear the burden of another.) Meaning, every soul shall carry its own injustices, whether disbelief or sin, and none else shall carry its burden of sin, as Allah states
وَإِن تَدْعُ مُثْقَلَةٌ إِلَى حِمْلِهَا لاَ يُحْمَلْ مِنْهُ شَىْءٌ وَلَوْ كَانَ ذَا قُرْبَى
(And if one heavily laden calls another to (bear) his load, nothing of it will be lifted even though he be near of kin.)(35:18) Allah said,
وَأَن لَّيْسَ لِلإِنسَـنِ إِلاَّ مَا سَعَى
(And that man can have nothing but what he does.) So just as no soul shall carry the burden of any other, the soul shall only benefit from the good that one earns for himself. As for the Hadith recorded by Muslim in the Sahih, that Abu Hurayrah said that the Messenger of Allah ﷺ said,
«إِذَا مَاتَ الْإِنْسَانُ انْقَطَعَ عَمَلُهُ إِلَّا مِنْ ثَلَاثٍ: مِنْ وَلَدٍ صَالِحٍ يَدْعُو لَهُ، أَوْ صَدَقَةٍ جَارِيَةٍ مِنْ بَعْدِهِ، أَوْ عِلْمٍ يُنْتَفَعُ بِه»
(When a person dies, his deeds will cease except in three cases: from a righteous son who invokes Allah for him, or an ongoing charity after his death, or knowledge that people benefit from.) These three things are, in reality, a result of one's own deeds, efforts and actions. For example, a Hadith states,
«إِنَّ أَطْيَبَ مَا أَكَلَ الرَّجُلُ مِنْ كَسْبِهِ، وَإِنَّ وَلَدَهُ مِنْ كَسْبِه»
(Verily, the best type of provision that one consumes is from what he himself has earned, and one's offspring are among what he has earned.) The ongoing charity that one leaves behind, like an endowment, for example, are among the traces of his own actions and deeds. Allah the Exalted said,
إِنَّا نَحْنُ نُحْىِ الْمَوْتَى وَنَكْتُبُ مَاَ قَدَّمُواْ وَءَاثَارَهُمْ
(Verily, We give life to the dead, and We record that which they send before (them) and their traces.)(36:12) The knowledge that one spreads among people which they are guided by is among his actions and deeds. A Hadith collected in the Sahih states,
«مَنْ دَعَا إِلَى هُدًى كَانَ لَهُ مِنَ الْأَجْرِ مِثْلُ أُجُورِ مَنِ اتَّبَعَهُ، مِنْ غَيْرِ أَنْ يَنْقُصَ مِنْ أُجُورِهِمْ شَيْئًا»
(Whoever invites to guidance, he will earn as much reward as those who follow him, without decreasing anything out of their own rewards.) Allah said,
وَأَنَّ سَعْيَهُ سَوْفَ يُرَى
(And that his deeds will be seen.) meaning, on the Day of Resurrection,
وَقُلِ اعْمَلُواْ فَسَيَرَى اللَّهُ عَمَلَكُمْ وَرَسُولُهُ وَالْمُؤْمِنُونَ وَسَتُرَدُّونَ إِلَى عَـلِمِ الْغَيْبِ وَالشَّهَـدَةِ فَيُنَبِّئُكُمْ بِمَا كُنتُمْ تَعْمَلُونَ
(And say: "Do deeds! Allah will see your deeds, and (so will) His Messenger and the believers. And you will be brought back to the All-Knower of the unseen and the seen. Then He will inform you of what you used to do.")(9:105), Then Allah will remind you of your actions and recompense you for them in the best manner, good for good and evil for evil. Allah's statement here,
ثُمَّ يُجْزَاهُ الْجَزَآءَ الأَوْفَى
(Then he will be recompensed with a full and the best recompense.)
33- Gördün mü yüz çevireni?
34- Az bir şey verip de (cimrilik ederek) vazgeçeni?
35- Acaba gayb bilgisi onun yanındadır da kendisi onu mu görüyor?
36,37- Yoksa onun Mûsâ’nın ve vazifesini eksiksiz yerine getiren İbrahim’in sahifelerinde olan (gerçeklerden) haberi yok mu?
38- (Şöyle ki:) Hiçbir günahkar nefis bir başkasının günahını yüklenmez.
39- İnsan için kendi çalıştığından başkası yoktur.
40- Çalışması da muhakkak ileride görülecektir.
41- Sonra ona yaptıklarının karşılığı eksiksiz bir şekilde verilecektir.
42- Şüphesiz nihai dönüş, Rabbine olacaktır.
43- Güldüren de ağlatan da şüphesiz O’dur.
44- Öldüren de hayat veren de O’dur.
45,46- Erkek ve dişiden oluşan çifti, (rahme) atılan bir nutfeden O yaratmıştır.
47- Tekrar yaratmak da O’na aittir.
48- İhtiyaç kadarı veren de zengin kılan da şüphesiz O’dur.
49- Şi’râ yıldızının Rabbi de O’dur.
50- İlk Âd kavmini O helâk etti.
51- Semûd’u da (helak etti) ve onlardan geriye hiçbirini bırakmadı.
52- Daha önce de Nûh kavmini (helak etmişti). Çünkü onlar daha zalim ve daha azgındılar.
53- Altı üstüne gelmiş şehirleri de O (göğe kaldırıp baş aşağı) yere atmıştı.
54- Orayı ne (azaplarla) kaplayıp örtmüştü.
55- Şimdi (ey insan!) Rabbinin nimetlerinden hangisinde şüphe edebilirsin?
56- İşte bu (Peygamber) de önceki uyarıcılardan olan bir uyarıcıdır.
57- Yaklaşmakta olan (kıyamet) yaklaştı.
58- Onu Allah’tan başka engelleyecek yoktur.
59- Şimdi siz bu söze (Kur'ân’a) mı şaşıyorsunuz?
60- Gülüyorsunuz da ağlamıyorsunuz!
61- (Üstelik) gaflet içinde oyalanıyorsunuz.
62- Haydi artık Allah’a secde edin ve (yalnız O’na) ibadet edin.
33. “Gördün mü yüz çevireni?” Rabbine ibadet ve O’nu tevhid etmekle emrolunmakla birlikte bundan yan çizip yüz çevirenin durumunun ne kadar çirkin olduğunu gördün mü?
34. Böyle birisi az bir şeyler verecek olsa dahi bunu sürdüremez. Aksine fazla zaman geçmeden cimrilik edip bu verdiklerini keser ve engeller. Çünkü iyilikte bulunmak, böyle birisinin karakter ve tabiatı değildir. Aksine böyle birisinin tabiatı itaatten yüz çevirmek ve iyilik işlemekte sebat göstermemektir.
35. Bununla birlikte böyleleri kendilerini temize çıkarır, över durur ve Allah’ın kendilerini indirdiği konumdan başka bir konuma yükseltmeye çalışırlar. “Acaba gayb bilgisi onun yanındadır da kendisi onu mu” gaybı mı “görüyor” da gaybı haber veriyor? Yoksa o, Allah’a karşı yalan uydurmakta ve bu küstahlığı mı göstermektedir? Böylelikle hem kötülük, hem de kendisini temize çıkarmak gibi iki yasak işi bir arada işlemekte midir? Ki vakıa da böyledir. Çünkü böylesi, gayb ilmine sahip olmadığını kendi de bilmektedir. Böyle bir iddiaya sahip olduğu varsayılsa bile masum peygamber vasıtası ile gayb ilmine dair kat’i olarak verilen haberler, onun bu iddiasının aksini göstermektedir. Bu da onun iddiasının batıl olduğuna delildir.
36-37. “Yoksa onun” bu iddiada bulunan kimsenin “Mûsâ’nın ve vazifesini eksiksiz yerine getiren” Allah’ın kendisini sınayıp kendisine emretmiş olduğu bütün şer’î hükümleri, dinin esaslarının ve feri hükümlerinin tümünü yerine getirmiş olan “İbrahim’in sahifelerinde olan (şu gerçeklerden) haberi yok mu?”
Bu sahifelerde pek çok hükümler vardır. Bunların en önemlilerini Cenab-ı Allah şu buyrukları ile zikretmiş bulunmaktadır:
38-39. Amelde bulunan herkesin iyi ameli de kötü ameli de kendisinindir. Başkasının amelinden, çalışmasından ona ait bir şey olmayacaktır. Kimse kimsenin bir günahını yüklenmeyecektir.
40. “Çalışması da muhakkak ileride” âhirette “görülecektir.” İyisi kötüsünden ayırt edilecektir.
41. “Sonra ona yaptıklarının karşılığı eksiksiz bir şekilde verilecektir.” Bütün amellerin karşılığı en mükemmel şekilde verilecektir. Katıksız iyilik olan amelin karşılığı iyilik (cennet) olacaktır, katıksız kötülüğün karşılığı da kötülük (cehennem) olacaktır. İyi kötü karışık olan da karışıklık oranına göre karşılık görecektir. Verilen bu karşılıkların adaletli olacağını ve Allah’ın ihsanını ortaya koyacağını bütün mahlukat itiraf edip kabul edecek ve bundan dolayı Yüce Allah’a hamdedecektir. Hatta cehennemlikler dahi cehenneme gireceklerinde kalpleri Rablerine karşı hamd ile, O’nun hikmetinin kemâlini ikrar ile dolu olacaktır. Kendi kendilerine gazaplanacak, öfkelenecek, kendilerini bu hale kendilerinin getirdiklerini ve o en kötü yerlere kendi kendilerini soktuklarını kabul edeceklerdir.
Yüce Allah’ın:“İnsan için kendi çalıştığından başkası yoktur” buyruğu, yapılan ibadetlerin sevabının diri ya da ölü bir başkasına hediye edilmesinin caiz olmadığına delil gösterilmiştir. Bu görüş sahipleri şöyle demiştir:“Allah “İnsan için kendi çalıştığından başkası yoktur” buyurmaktadır. Buna göre bir kimsenin çalışmasının başka birine ulaşması buna aykırıdır.”
Ancak bu ayeti bu görüşe delil gösterme tartışılır. Çünkü âyet-i kerime, insanın bizzat kendisinin yaptığından başkasının kendi lehine olmayacağına delildir. Bu doğrudur ve bunda bir görüş ayrılığı da yoktur. Ancak bu âyet-i kerimede bir kimsenin eğer başkası kendisine hediye yolu ile bir şey bağışlayacak olursa o kimsenin, başkasının çalışması olan o hediyeden fayda görmeyeceğine dair bir delil yoktur. Bu tıpkı şunun gibidir: Bir kimse ancak kendi mülkiyeti ve eli altında bulunan mala sahiptir. Ancak bu, başkasının sahip olduğu maldan ona hibe ettiği takdirde onun o mala sahip olamayacağı anlamına gelmez.
42. Sonunda bütün işler O’na varacaktır. Bütün her şey ve bütün mahlukat, öldükten sonra diriliş ve kabirlerden kalkış ile O’na dönecektir. Bütün hallerde varılacak yer, Allah’ın huzurudur. İlim, hikmet, rahmet ve tüm mükemmelliklerin nihai derecesi de hep O’na aittir.
43. Gülüp ağlamanın sebeplerini yaratan O’dur. Bu sebepler de hayır, şer, sevinç, mutluluk, üzüntü ve kederdir. Bütün bunlarda sonsuz hikmet, o her türlü kusurdan münezzeh olana aittir.
44. Var eden ve yok eden yalnız O’dur. Bütün insanları yaratan, onlara emir veren, yasaklar koyan, ölümlerinden sonra onları tekrar diriltecek ve dünya yurdunda işledikleri bu amellerin karşılığını onlara verecek olan O’dur.
45-46. Buradaki çift tabiri cins/tür ismi olup konuşanıyla konuşmayanıyla bütün canlıları kapsamaktadır. Bütün canlıları tek başına yaratan O’dur ve O, bunları bir nutfeden yaratmıştır. Bu, O’nun kudretinin kemâlinin en büyük delillerindendir. En büyük güç ve izzete yalnız başına sahip olduğunu göstermektedir. Çünkü O, küçüğü ile büyüğü ile bütün bu canlıları zayıf bir nutfeden, oldukça değersiz bir sudan yaratmıştır. Sonra onu geliştirip kemâle erdirmiş ve varması mukadder olan noktalara vardırmıştır.
Sonra da insanoğlu, bu nutfeden “a’lây-ı illiyyîn”deki en yüksek makamlara yükselmiş yahut da “esfel-i safiline”, aşağıların en aşağısına düşmüştür. Bundan dolayı Yüce Allah, ilk yaratmayı tekrar yaratmaya (dirilişe) delil göstererek şöyle buyurmaktadır:
47. Kulları tekrar yaratıp kabirlerden kaldırır ve vakti belli olan o günde onları toplayıp bir araya getirir. İyilik ve kötülüklerinin karşılıklarını onlara verir.
48. Ticaret, çeşitli kazanç yolları olan meslekler ve diğer işler gibi maîşet yollarını kolaylaştırmak sureti ile kulları başkalarına muhtaç olmaktan kurtardığı ettiği gibi, bütün mal çeşitleri ile onları faydalandıran, böylece onlara o malların pek çoğuna sahip olma ve onları biriktirme imkanı veren de O’dur. Yüce Allah’ın kullarına bütün nimetlerin kendisinden olduğunu haber vermesi de O’nun nimetleri arasındadır. Bu da kulların O’na şükretmelerini, O’na hiçbir kimseyi ortak koşmaksızın tek olarak sadece O’na ibadet etmelerini gerektirir.
49. Şi’râ, bu isimle bilinen bir yıldızdır (Sirius/Akyıldız). Yüce Allah'ın, her şeyin Rabbi olmakla birlikte özellikle onu anması, bu yıldızın cahiliye döneminde tapınılan bir yıldız oluşundan dolayıdır.
Böylece O, müşriklerin ibadet ettikleri şeylerin, Rabbi bulunan, idare edilen ve yaratılmış varlıklar olduğunu haber vermektedir.
O halde bunlar nasıl olur da Allah ile birlikte ilâh edinilirler?
50. Bunlar Hûd aleyhisselam’ın kavmidir. Hûd aleyhisselam’ı yalanlamaları üzerine Yüce Allah onları oldukça çetin ve ıslıklı bir kasırga ile helâk etmişti.
51. “Semûd” Salih aleyhisselam’ın kavmidir. Allah onu Semûd kavmine göndermiş, onlar da onu yalanlamışlardı. Bunun üzerine Yüce Allah, onlara bir mucize olmak üzere bir dişi deve göndermiş, ama onlar onu kesmişlerdi.
Salih aleyhisselam’ı da yalanladıklarından ötürü Allah onları helâk etmişti. Onlardan geriye de hiçbir kimse “bırakmadı.” Aksine tek bir kişi kalmamak üzere hepsini imha etti.
52. “Daha önce de Nûh kavmini(helak etmişti). Çünkü onlar” bu sözü edilen ümmetlerden “daha zalim ve daha azgındılar.” Allah da onları helâk edip suda boğmuştu.
53. “Altı üstüne gelmiş şehirler”den kasıt Lût kavmidir. Onları “O (göğe kaldırıp baş aşağı) yere atmıştı.” Yüce Allah, âlemlerden kimseye göndermediği bir azap ile onları helâk etti. Yurtlarının altlarını üstlerine geçirdi ve onlara pişirilmiş çamurdan taş yağdırdı. Bundan dolayı Yüce Allah şöyle buyurmaktadır:
54. Yani son derece can yakıcı ve vahim azaptan bir parça onları örttü. Bu, anlatılması mümkün olmayacak derecede pek büyük bir azaptı.
55. Allah’ın hangi nimet ve lütfu hakkında şüphe edersin, ey insan? Çünkü Allah’ın nimetleri apaçık ortadadır. Hiçbir şekilde şüphe ve tereddüde kabil değildir. Zira kulların sahip olduğu ne kadar nimet varsa, hepsi O’ndandır. Başlarındaki musibetleri ve belâları da O’ndan başkası gidermez.
56. “İşte bu da” şu Kureyşli, Haşimî, Allah’ın Rasûlü, Abdullah’ın oğlu Muhammed de “uyarıcılardan olan bir uyarıcıdır.” Daha önce benzeri görülmedik bir peygamber değildir. Ondan önce pek çok peygamber gelip geçmiş ve onun davet ettiği şeylere onlar da davet etmiştir.
O halde onun risaleti ne diye inkâr edilir? Hangi delil ile onun çağrısı çürütülmeye çalışılır? Onun ahlâkı, o şerefli peygamberlerin ahlâkının en üstünü değil midir? O, her türlü hayıra çağıran ve her türlü kötülükten alıkoyan değil midir? O, önünden de arkasından da bâtılın kendisine asla ulaşamadığı, hikmeti sonsuz ve her türlü hamde layık tarafından indirilmiş bulunan Kur’ân-ı Kerîm’i getirmedi mi? Allah kendisinden önceki şerefli peygamberleri yalanlayanları helâk etmedi mi?
O halde rasûllerin efendisi, takvâ sahiplerinin önderi ve “el-Ğurr el-Muhaccelîn”in (Kıyamet gününde abdest azaları nur ile parıldayacak ümmetin) lideri olan Muhammed’i yalanlayanların azaba uğramalarını engelleyecek olan nedir?
57. “Yaklaşmakta olan” Kıyamet “yaklaştı.” Artık vakti oldukça yaklaştı, alâmetleri de açıkça ortaya çıktı.
58. “Onu Allah’tan başka engelleyecek yoktur.” Yani Kıyamet gelip de kendisi ile tehdit olundukları azap başlarına geldiği vakit onu Allah’tan başka kimse gideremez.
59. Yüce Allah, Muhammed sallallahu aleyhi ve sellem’in risaletini inkâr edenleri ve onun getirdiği Kur’ân-ı Kerîm’i yalanlayanları tehdit ederek şöyle buyurmaktadır:“Şimdi siz” sözlerin en hayırlısı, en faziletlisi, en şereflisi olan “bu söze mi şaşıyorsunuz?” Onu geleneklere aykırı, bilinen gerçeklerin ve işlerin dışında bir şey olarak mı görüyorsunuz?
Bu, onların cehaletleri, sapıklıkları ve inatlarından dolayıdır. Yoksa bu, öyle bir sözdür ki bir şeyden bahsetti mi doğru söyler, bir söz söyledi mi hakkı batıldan ayırt eder. O, bir şaka ve oyun değildir. O, pek yüce olan Kur’ân’dır. Eğer bir dağın tepesine indirilmiş olsaydı o dağ, Allah korkusundan dolayı boyun eğer, paramparça olurdu. Bu Kitap salih kimselerin, sağlam görüşlülerin akıllarını artırır. Onları daha da doğrultur. Doğruluk üzerinde onlara sebat verir, yakîn ve imanlarını artırır.
O nedenle asıl böyle bir Kitaba hayret eden kimselerin akıllarına, sapıklıklarına ve cehaletlerine şaşılır!
60. Bu Kitabın emir ve yasaklarına kulak vermek, onun vaat ve tehditlerini dikkatle dinlemek, güzel ve doğru haberlerini bellemek suretiyle ruhların ondan etkilenmesi, kalplerin ona karşı yumuşaması ve gözlerin de ondan dolayı ağlaması gerekirken sizler onunla alay etmekte ve ondan dolayı gülmektesiniz.
61. “Oynayıp eğlenirsiniz.” Gaflet içerisindesiniz. Ona iltifat etmiyor, onun üzerinde düşünmüyorsunuz. Bu, akıllarınızın kıtlığından, dinlerinizin gülünçlüğünden kaynaklanır. Sizler, Allah’a ibadet edip bütün hallerde O’nun rızasını arayan kimseler olsaydınız, akıllı kimselerin kendilerine yakıştıramadıkları böyle bir konumda olmazdınız.
Bundan dolayı Yüce Allah şöyle buyurmaktadır:
62. “Haydi artık Allah’a secde edin.” Özellikle Allah’a secde etme emrinin verilmesi, secdenin faziletine ve ibadetin sırrı ve özü olduğuna delildir. İbadetin ruhu da huşû’ ve Allah’ın önünde zilletle boyun eğmektir. Secde ise kulun zilletle eğildiği en ileri derecedir. Çünkü o esnada onun kalbi de bedeni de boyun eğer. En değerli azasını (yüzünü) değersiz, ayakların çiğneyip geçtiği yere koyar.
Sonra Yüce Allah “ve ibadet edin” buyruğu ile kendisinin sevdiği ve razı olduğu, açık ve gizli her türlü ameli ve sözü kapsayan ibadeti genel olarak emretmektedir.
Necm Sûresi’nin tefsiri burada sona ermektedir. Yüce Allah’a hamd-u senâlar olsun. Biz O’nu hakkıyla övemeyiz. Aksine O, kendini nasıl övmüşse öyledir. Kullarının O’na yaptığı övgülerden de daha yücedir. Allah'ın salat ve selamı Muhammed’in üzerine olsun.
***
Šta ti misliš kako je ružno stanje onoga ko se okrenuo od Islama nakon što mu je bio blizak.
Background of Revelation
Ad-Durr-ul-Manthur reports from Ibn Jarir that a person embraced Islam and one of his friends rebuked him for having abandoned his forefather's religion. He responded that he fears Allah's chastisement. The friend told him to make a certain payment to him, and he will take upon himself his punishment of the Hereafter. Thus he [ the new Muslim ] will be spared from the chastisement, and consequently he made the payment to him. The friend demanded more payment. After a scuffle, he made the additional payment to him, and for the balance a document was drawn up with signatures of witnesses. That person, according to Ruh-ul-Ma’ ani, was Walid Ibn Mughirah who was inclined towards Islam. But his friend reproached him and took the responsibility of punishment upon his own shoulders.
أَفَرَأَيْتَ الَّذِي تَوَلَّىٰ (Did you see the one who turned away,… 53:33 word tawalla literally means 'to turn the face away', and it connotes in this context a person who turns away from Allah's obedience.
Hai visto le infauste condizioni di chi divenne avverso all'Islām dopo esservisi quasi avvicinato
Apakah kamu melihat keburukan orang yang berpaling dari Islam setelah ia dekat darinya?
İslam'a yakınlaştıktan sonra ondan yüz çeviren kimsenin halinin ne kadar çirkin olduğunu gördün mü?
Have you seen the evil state of the one who turned away from Islam after coming close to it?
"Maka apakah kamu melihat orang yang berpaling (dari al-Qur`an), serta memberi sedikit dan tidak mau memberi lagi. Apa-kah dia mempunyai pengetahuan tentang yang ghaib sehingga dia mengetahui (apa yang dikatakan). Ataukah belum diberitakan kepadanya apa yang ada dalam lembaran-lembaran Musa, dan lembaran-lembaran Ibrahim yang selalu menyempurnakan janji, (yaitu) bahwasanya seorang yang berdosa tidak akan memikul dosa orang lain, dan bahwasanya seorang manusia tiada mem-peroleh selain apa yang telah diusahakannya, dan bahwasanya usahanya itu kelak akan diperlihatkan (kepadanya). Kemudian akan diberi balasan kepadanya dengan balasan yang paling sem-purna, dan bahwasanya kepada Rabbmulah kesudahan (segala sesuatu), dan bahwasanya Dia-lah yang menjadikan orang ter-tawa dan menangis, dan bahwasanya Dia-lah yang mematikan dan menghidupkan, dan bahwasanya Dia-lah yang menciptakan berpasang-pasangan laki-laki dan perempuan dari air mani apa-bila dipancarkan. Dan bahwasanya Dia-lah yang menetapkan kejadian yang lain (kebangkitan sesudah mati), dan bahwasanya Dia yang memberikan kekayaan dan memberikan kecukupan. Dan bahwasanya Dia-lah Rabb (yang memiliki) bintang syi'ra, dan bahwasanya Dia telah membinasakan kaum 'Ad yang pertama, dan kaum Tsamud. Maka tidak seorang pun yang ditinggalkanNya (hidup). Dan kaum Nuh sebelum itu. Sesungguhnya mereka adalah orang-orang yang paling zhalim dan paling durhaka, dan negeri-negeri kaum Luth yang telah dihancurkan Allah, lalu Allah menim-pakan atas negeri itu azab besar yang menimpanya. Maka terhadap nikmat Rabbmu yang manakah kamu ragu-ragu? Ini (Muhammad) adalah seorang pemberi peringatan di antara pemberi-pemberi peringatan yang telah terdahulu. Telah dekat terjadinya Hari Kiamat. Tidak ada yang akan menyatakan terjadinya hari itu selain Allah. Maka apakah kamu merasa heran terhadap pembe-ritaan ini? Dan kamu menertawakan dan tidak menangis. Sedang kamu melengahkan(nya). Maka bersujudlah kepada Allah dan sembahlah (Dia)." (An-Najm: 33-62).
(33-35) Allah سبحانه وتعالى berfirman bahwa apakah engkau menge-tahui kondisi orang yang diperintah untuk menyembah Rabbnya dan mengesakanNya kemudian berpaling darinya? Meski jiwanya mengizinkan pada sebagian hal kecil, tapi hal itu tidak berlangsung lama, ia akan bersifat bakhil dan menahan hartanya. Kebaikan bukanlah sifat dan wataknya, tapi wataknya adalah berpaling dari ketaatan dan tidak tetap dalam mengerjakan kebaikan. Meski demikian, ia mengatakan bahwa dirinya bersih dan menempatkan dirinya pada posisi yang tidak sesuai dengan yang disebutkan Allah سبحانه وتعالى, ﴾ أَعِندَهُۥ عِلۡمُ ٱلۡغَيۡبِ فَهُوَ يَرَىٰٓ ﴿ "Apakah dia mempunyai pengetahuan tentang yang ghaib sehingga dia mengetahui (apa yang dikatakan)," apa-kah ia mengetahui hal ghaib sehingga bisa memberitahukannya? Atau apakah itu hanya perkataan yang diada-adakan atas (nama) Allah سبحانه وتعالى dengan sembrono yang merangkum dua hal terlarang, yaitu menjelek-jelekkan diri dan menyuci-sucikan diri sebagaimana yang terjadi, karena ia sendiri mengetahui bahwa ia tidak mempu-nyai pengetahuan tentang hal ghaib. Andai pun ia mampu meng-aku-aku hal itu, maka pemberitahuan ghaib yang berada di tangan Rasulullah a, al-Ma'shum, menunjukkan hal sebaliknya dan itulah bukti atas kebatilan pengakuannya.
(36-37) ﴾ أَمۡ لَمۡ يُنَبَّأۡ ﴿ "Ataukah belum diberitakan" kepada orang yang mengaku itu, ﴾ بِمَا فِي صُحُفِ مُوسَىٰ 36 وَإِبۡرَٰهِيمَ ٱلَّذِي وَفَّىٰٓ 37 ﴿ "apa yang ada dalam lembaran-lembaran Musa dan lembaran-lembaran Ibrahim yang selalu menyempurnakan janji," yakni, menunaikan semua ujian yang dibebankan Allah سبحانه وتعالى kepadanya serta perintah-perintah syariat, pokok, dan cabang Agama.
(38-41) Terdapat berbagai hukum dalam lembaran-lem-baran itu, di antara yang terpenting adalah yang disebutkan Allah سبحانه وتعالى dalam FirmanNya, ﴾ أَلَّا تَزِرُ وَازِرَةٞ وِزۡرَ أُخۡرَىٰ 38 وَأَن لَّيۡسَ لِلۡإِنسَٰنِ إِلَّا مَا سَعَىٰ ﴿ "(yaitu) bahwasanya seorang yang berdosa tidak akan memikul dosa orang lain, dan bahwasanya seorang manusia tiada memperoleh selain apa yang telah diusahakannya." Artinya, setiap orang akan menanggung akibat amalannya, baik maupun buruk. Setiap orang tidak akan menda-patkan balasan apa pun dari amalan orang lain dan tidak menang-gung dosa siapa pun.
﴾ وَأَنَّ سَعۡيَهُۥ سَوۡفَ يُرَىٰ ﴿ "Dan bahwasanya usahanya itu kelak akan diper-lihatkan (kepadanya)," yakni, di akhirat, dan kebaikan akan dipisah-kan dari keburukan, ﴾ ثُمَّ يُجۡزَىٰهُ ٱلۡجَزَآءَ ٱلۡأَوۡفَىٰ ﴿ "kemudian akan diberi balasan kepadanya dengan balasan yang paling sempurna," yaitu yang menca-kup seluruh amal; amalan baik dibalas baik dan amalan buruk dibalas buruk.
Balasan adil yang membuat semua manusia mengakuinya dan memuji Allah سبحانه وتعالى atas keadilanNya bahkan penghuni neraka sekalipun pada saat dimasukkan ke dalam neraka, tapi hatinya penuh pujian terhadap Rabb mereka serta mengakui kesempurna-an hikmah Nya dan marah terhadap diri mereka sendiri. Mereka mengetahui bahwa yang menyebabkan mereka masuk ke dalam tempat kembali yang paling buruk adalah diri mereka sendiri.
Ada yang mengambil dalil dari Firman Allah سبحانه وتعالى, ﴾ وَأَن لَّيۡسَ لِلۡإِنسَٰنِ إِلَّا مَا سَعَىٰ ﴿ "Dan bahwasanya seorang manusia tiada memperoleh selain apa yang telah diusahakannya," dengan berpendapat bahwa amal kebaikan yang mendekatkan diri kepada Allah سبحانه وتعالى tidak boleh di-hadiahkan kepada orang yang masih hidup maupun yang sudah meninggal. Menurut mereka, karena Allah سبحانه وتعالى berfirman,﴾ وَأَن لَّيۡسَ لِلۡإِنسَٰنِ إِلَّا مَا سَعَىٰ ﴿ "Dan bahwasanya seorang manusia tiada memperoleh selain apa yang telah diusahakannya," sampainya usaha orang lain pada seseorang menafikan ayat ini. Cara pengambilan dalil ini perlu dikaji ulang, karena ayat ini menunjukkan, seseorang tidak akan mendapatkan apa pun selain yang telah dikerjakan sendiri, ini memang benar dan tidak perlu diperdebatkan, namun ayat ini tidak menunjukkan bahwa seseorang tidak mendapat manfaat dari hasil usaha orang lain jika yang bersangkutan menghadiahkannya pada yang lain. Sama seperti harta, seseorang tidak memiliki harta selain yang dimiliki, hal itu tidak mengharuskan yang bersangkutan tidak memiliki harta yang diberikan oleh orang lain kepadanya di samping harta yang dimilikinya itu.
(42) Allah سبحانه وتعالى berfirman, ﴾ وَأَنَّ إِلَىٰ رَبِّكَ ٱلۡمُنتَهَىٰ ﴿ "Dan bahwasanya kepada Rabbmu-lah kesudahan (segala sesuatu)," artinya, kepadaNya segala urusan berakhir dan kepadaNya-lah segala sesuatu akan kembali, tidak terkecuali manusia yang akan kembali kepada Allah سبحانه وتعالى dengan cara dibangkitkan. Kepada Allah سبحانه وتعالى lah segala hal berakhir, kepadaNya berakhir ilmu, hikmah, rahmat, dan seluruh kesempurnaan.
(43) ﴾ وَأَنَّهُۥ هُوَ أَضۡحَكَ وَأَبۡكَىٰ ﴿ "Dan bahwasanya Dia-lah yang menja-dikan orang tertawa dan menangis." Dia-lah yang membuat sebab-sebab tertawa dan sebab-sebab menangis, yaitu kebaikan, kebu-rukan, kesenangan, kebahagiaan, duka, dan kesedihan. Dan Allah سبحانه وتعالى memiliki hikmah yang tinggi dalam hal itu.
(44) ﴾ وَأَنَّهُۥ هُوَ أَمَاتَ وَأَحۡيَا ﴿ "Dan bahwasanya Dia-lah yang mematikan dan menghidupkan," artinya, hanya Dia semata yang mengadakan dan meniadakan, yang menciptakan manusia, yang memerintah dan melarang mereka, dan Allah سبحانه وتعالى akan mengembalikan mereka setelah kematian mereka dan memberi balasan atas amalan yang mereka lakukan di dunia.
(45-46) ﴾ وَأَنَّهُۥ خَلَقَ ٱلزَّوۡجَيۡنِ ﴿ "Dan bahwasanya Dia-lah yang mencip-takan berpasang-pasangan," ditafsirkan oleh FirmanNya, ﴾ ٱلذَّكَرَ وَٱلۡأُنثَىٰ ﴿ "Laki-laki dan perempuan." Ini adalah isim jenis yang mencakup se-luruh makhluk hidup, baik yang bisa berbicara (manusia) maupun binatang, Dia semata yang menciptakannya ﴾ مِن نُّطۡفَةٍ إِذَا تُمۡنَىٰ ﴿ "dari air mani apabila dipancarkan." Ini merupakan dalil paling besar yang menunjukkan KuasaNya, dan hanya Dia semata yang memiliki keperkasaan yang besar yang telah menciptakan makhluk hidup, baik yang besar maupun yang kecil berasal dari air mani lemah dan hina, kemudian Allah سبحانه وتعالى mengembangkan dan menyempur-nakannya hingga mencapai kesempurnaan, kemudian menjadi manusia yang menuju tempat tertinggi di dalam golongan orang-orang atas atau menuju kondisi yang paling rendah dalam golongan orang-orang yang paling rendah.
(47) Atas penjelasan itulah Allah سبحانه وتعالى berdalil atas pengem-balian makhluk dengan permulaan ciptaan seraya berfirman, ﴾ وَأَنَّ عَلَيۡهِ ٱلنَّشۡأَةَ ٱلۡأُخۡرَىٰ ﴿ "Dan bahwasanya Dia-lah yang menetapkan kejadian yang lain (kebangkitan sesudah mati)," manusia akan dikembalikan dari alam kubur kemudian dikumpulkan pada Hari Akhir untuk diberi balasan atas kebaikan dan keburukan.
(48) ﴾ وَأَنَّهُۥ هُوَ أَغۡنَىٰ وَأَقۡنَىٰ ﴿ "Dan bahwasanya Dia yang memberikan kekayaan dan memberikan kecukupan," artinya, memberi kecukupan pada manusia dengan cara memberi kemudahan dalam penghi-dupan yang bersumber dari perdagangan dan berbagai jenis pe-kerjaan lain, ﴾ وَأَقۡنَىٰ ﴿ "dan memberikan kecukupan," artinya memberi manfaat pada para hambaNya dari berbagai jenis harta sehingga dengan harta itu mereka dapat memiliki berbagai macam benda dan ini merupakan salah satu dari rahmatNya. Allah سبحانه وتعالى memberi-tahukan bahwa seluruh nikmat berasal dariNya dan hal ini meng-haruskan manusia untuk bersyukur padaNya dan menyembahNya semata, yang tidak ada sekutu bagiNya.
(49) ﴾ وَأَنَّهُۥ هُوَ رَبُّ ٱلشِّعۡرَىٰ ﴿ "Dan bahwasanya Dia-lah Rabb (yang memiliki) bintang syi'ra," bintang yang lazim disebut asy-syu'ra al-'ubur yang diberi nama mirzam. Allah سبحانه وتعالى menyebut bintang itu secara khusus padahal Dia adalah Rabb pemilik segala sesuatu adalah karena bintang tersebut disembah di masa jahiliyah. Allah سبحانه وتعالى memberitahukan bahwa jenis bintang yang disembah orang-orang musyrik itu dimiliki, diatur, dan diciptakan, lantas bagaimana bisa dijadikan sesembahan bersama Allah سبحانه وتعالى?
(50) ﴾ وَأَنَّهُۥٓ أَهۡلَكَ عَادًا ٱلۡأُولَىٰ ﴿ "Dan bahwasanya Dia telah membina-sakan kaum 'Ad yang pertama," mereka adalah kaum Nabi Hud عليه السلام yang dibinasakan ketika mendustakan Hud dengan angin ribut dan kencang.
(51) ﴾ وَثَمُودَاْ ﴿ "Dan kaum Tsamud," kaum Nabi Shaleh عليه السلام, di mana beliau diutus Allah سبحانه وتعالى untuk kaum Tsamud kemudian me-reka mendustakan beliau, kemudian Allah سبحانه وتعالى mengirimkan unta pada mereka sebagai tanda kebesaran Allah سبحانه وتعالى, mereka pun me-nyembelihnya dan mendustakannya kemudian Allah سبحانه وتعالى membina-sakan mereka. ﴾ فَمَآ أَبۡقَىٰ ﴿ "Maka tidak seorang pun yang ditinggalkanNya (hidup)," tidak seorang pun yang tersisa, semuanya dibinasakan Allah سبحانه وتعالى.
(52) ﴾ وَقَوۡمَ نُوحٖ مِّن قَبۡلُۖ إِنَّهُمۡ كَانُواْ هُمۡ أَظۡلَمَ وَأَطۡغَىٰ ﴿ "Dan kaum Nuh sebelum itu. Sesungguhnya mereka adalah orang-orang yang paling zhalim dan paling durhaka," dari umat-umat itu, tetapi Allah سبحانه وتعالى membinasakan dan menenggelamkan mereka.
(53-54) ﴾ وَٱلۡمُؤۡتَفِكَةَ ﴿ "Dan negeri-negeri kaum Luth," mereka adalah kaum Nabi Luth عليه السلام, ﴾ أَهۡوَىٰ ﴿ "yang telah dihancurkan Allah." Allah سبحانه وتعالى menimpakan azab yang belum pernah ditimpakan pada seorang pun dari seluruh alam, bumi mereka dibalik, yang atas dijadikan bawah dan yang bawah dijadikan atas, mereka dihujani batu dari neraka, karena itu Allah سبحانه وتعالى berfirman, ﴾ فَغَشَّىٰهَا مَا غَشَّىٰ ﴿ "Lalu Allah menimpakan atas negeri itu azab besar yang menimpanya," yaitu ditimpa azab pedih dan berat, sesuatu yang besar dan tidak mung-kin bisa digambarkan.
(55) ﴾ فَبِأَيِّ ءَالَآءِ رَبِّكَ تَتَمَارَىٰ ﴿ "Maka terhadap nikmat Rabbmu yang manakah kamu ragu-ragu," artinya, nikmat dan karunia Allah سبحانه وتعالى yang mana yang kalian ragukan wahai manusia? Nikmat-nikmat Allah سبحانه وتعالى itu nyata dan tidak diragukan dari berbagai sisi. Tidak ada satu nikmat pun yang dimiliki seorang hamba melainkan berasal dari Allah سبحانه وتعالى dan tidak ada yang menolak siksa kecuali Allah سبحانه وتعالى semata.
(56) ﴾ هَٰذَا نَذِيرٞ مِّنَ ٱلنُّذُرِ ٱلۡأُولَىٰٓ ﴿ "Ini (Muhammad) adalah seorang pem-beri peringatan di antara pemberi-pemberi peringatan yang telah terda-hulu." Artinya, rasul dari kaum Quraisy marga Hasyim, Muhammad bin Abdullah ini bukanlah rasul pertama, tapi sebelumnya telah ada para rasul. Mereka sama menyerukan dakwah yang diserukan oleh Muhammad bin Abdullah, lantas mengapa kalian menging-kari risalah yang dibawanya? Bukankah Muhammad bin Abdullah telah datang membawa al-Qur`an yang tidak terdapat kebatilan di depan dan di belakangnya, diturunkan dari Allah Yang Mahabijak-sana dan Terpuji? Bukankah Allah سبحانه وتعالى telah membinasakan orang yang mendustakan rasul-rasul sebelumnya? Lantas apa kiranya yang bisa menghalangi siksaan untuk orang-orang yang mendus-takan Nabi Muhammad, pemimpin para rasul, imam orang-orang yang bertakwa, dan pemimpin penghuni surga yang wajahnya bercahaya.
(57) ﴾ أَزِفَتِ ٱلۡأٓزِفَةُ ﴿ "Telah dekat terjadinya Hari Kiamat," artinya, kiamat telah dekat waktunya dan tanda-tandanya sudah jelas. ﴾ لَيۡسَ لَهَا مِن دُونِ ٱللَّهِ كَاشِفَةٌ ﴿ "Tidak ada yang akan menyatakan terjadinya hari itu selain Allah," yaitu ketika siksaan yang dijanjikan tiba.
(58) Kemudian Allah سبحانه وتعالى mengancam mereka yang meng-ingkari risalah Nabi Muhammad a dan mendustakan al-Qur`an seraya berfirman,
(59) ﴾ أَفَمِنۡ هَٰذَا ٱلۡحَدِيثِ تَعۡجَبُونَ ﴿ "Maka apakah kamu merasa heran terha-dap pemberitaan ini?" Artinya, apakah kalian merasa heran terhadap berita ini yang merupakan perkataan terbaik dan paling mulia dan kalian menganggapnya sebagai sesuatu yang tidak lazim dan ber-beda dengan kebenaran-kebenaran yang lazim? Sikap ini bersum-ber dari kebodohan, kesesatan, dan pembangkangan mereka, sebab FirmanNya itu adalah Firman yang jujur, dan bila Allah سبحانه وتعالى berfir-man, maka Firman itu tegas, bukan main-main, itulah al-Qur`an yang agung yang seandainya diturunkan kepada gunung, niscaya engkau melihatnya khusyu' dan berguncang karena takut kepada Allah سبحانه وتعالى, yang akan menambah pandangan, akal, pembenaran, kekuatan, keyakinan dan keimanan bagi orang yang berakal. Seha-rusnya yang perlu diherani adalah akal orang yang menganggap heran al-Qur`an serta kebodohan dan kesesatannya.
(60) ﴾ وَتَضۡحَكُونَ وَلَا تَبۡكُونَ ﴿ "Dan kamu menertawakan dan tidak me-nangis," artinya, kalian langsung tertawa dan mengolok-olok al-Qur`an, padahal al-Qur`an itu seharusnya bisa mempengaruhi jiwa, melunakkan hati dan membuat mata berlinang karena mendengar perintah dan larangan Allah, mendengarkan janji dan ancamanNya dan menengok berita-beritaNya yang benar dan baik.
(61) ﴾ وَأَنتُمۡ سَٰمِدُونَ ﴿ "Sedang kamu melengahkan(nya)," artinya, kalian melalaikannya dan tidak merenungkannya. Ini dikarenakan sedikitnya akal dan agama kalian, sebab andaikan kalian menyem-bah Allah سبحانه وتعالى dan mencari ridhaNya di segala kondisi, tentu kalian tidak seperti ini, sebuah kondisi yang dipandang rendah oleh orang-orang yang berakal.
(62) Karena itu Allah سبحانه وتعالى berfirman, ﴾ فَٱسۡجُدُواْۤ لِلَّهِۤ وَٱعۡبُدُواْ۩ ﴿ "Maka ber-sujudlah kepada Allah dan sembahlah (Dia)," perintah untuk bersujud kepada Allah سبحانه وتعالى secara khusus menunjukkan keutamaan bersujud. Sujud adalah rahasia dan inti dari ibadah. Ruh dari sujud adalah kekhusyu'an terhadap Allah سبحانه وتعالى dan tunduk padaNya. Sujud adalah kondisi terbesar yang menunjukkan ketundukan seorang hamba. Dengan bersujud, hati dan raga seorang hamba akan tunduk, me-letakkan bagian tubuh yang paling mulia ke tanah, tempat berpijak-nya kaki. Kemudian secara umum Allah سبحانه وتعالى memerintahkan untuk beribadah yang mencakup segala hal yang dicintai dan diridhai Allah سبحانه وتعالى berupa perbuatan dan perkataan, baik lahir maupun batin.
Sampai di sini tafsir surat an-Najm. Segala puji hanya untuk Allah سبحانه وتعالى semata, pujian yang tidak terhitung, lebih dari itu Dia adalah seperti yang Dia sanjungkan untuk DiriNya sendiri lebih dari sanjungan para hambaNya. Dan semoga shalawat dan salam tetap terlimpahkan kepada Nabi Muhammad a.
As-tu vu à quel point est hideux celui qui s’est détourné de l’Islam après s’en être beaucoup approché?
Kaya nakita mo ba ang kapangitan ng kalagayan ng umayaw sa Islām matapos ng pagkalapit niya rito,
¿Has visto la condición maligna de quien se aparta del Islam luego de haber estado cerca?
Lui qui a fait don d’une petite part de ce qu’il possède puis s’est abstenu de donner, car avare de nature, puis fait l’éloge de lui-même.
koji je od svoga imetka malo dijelio, a onda s tim prestao, jer je škrt, a i pored toga hvali sam sebe.
وَأَعْطَىٰ قَلِيلًا وَأَكْدَىٰ (and gave a little, and stopped? ...53:34) The word akda is derived from kudyah which refers to a hard or stony piece of ground or clod that appears in the course of digging a well or a trench. As a result, the digger cannot dig any further. Thus the meaning of the verse is that at first he gave a little, then he stopped giving. In view of the incident narrated under the heading of "Background of Revelation", the meaning is quite clear. [ For the person in that incident paid a little amount and then stopped payment.] Apart from this meaning, Sayyidna Mujahid, Said Ibn Jubair, ` Ikrimah, Qatadah and others interpret this word to imply that a person spent a little in Allah's way, then stopped it; or at first he was somewhat inclined towards Allah's obedience, and he obeyed Him for a while, and then gave it up [ vide Ibn Kathir ].
He gave a little wealth and then held back, because miserliness was an innate quality in him. Despite this he declares his soul to be pure.
Malından azıcık verip sonra men eder. Çünkü cimrilik onun tabiatıdır. Bununla beraber kendi nefsini temize çıkarır.
Dia ini memberikan sedikit dari hartanya kemudian ia menahannya karena sifat kikir telah menjadi tabiatnya, meski demikian ia menganggap dirinya suci.
De quien dio un poco de riqueza y luego dejó de hacerlo, por avaricia innata. Pero a pesar de esto, declara que su alma es pura.
e che ha elargito poco denaro, dopodiché si è fermato poiché la sua avarizia era grande e, nonostante ciò, elogiava sé stesso.
at nagbibigay ng kaunting salapi, pagkatapos nagkait dahil ang karamutan ay kalikasan niya at sa kabila niyon ay nagmamalinis siya ng sarili niya?
Trong khi y chỉ cho đi một ít tiền của rồi không cho nữa, bởi bản tính vốn keo kiệt của y, vậy mà y lại tự đề cao bản thân.
Taglay ba niya ang kaalaman sa Lingid kaya siya ay nakakikita at nagsasalaysay hinggil sa Lingid?
Apakah di sisinya ada ilmu tentang yang gaib lalu dia melihat dan berbicara tentang yang gaib itu?
Does he have knowledge of the Ghaib and therefore sees and speaks about the Ghaib?
Possiede forse la conoscenza dell'Ignoto, così da sapere ciò che viene deciso nell'Ignoto?!
Gaybın ilmi onun yanında da, o görüyor ve gaybtan haber mi veriyor?
There are many who become inclined towards the Truth, but only to a certain extent. Then the compulsions of their interests become too strong for them and they revert to their original position. In order to justify and explain their wrong behaviour, such people devise different types of engaging ‘beliefs’. But this only increases their guilt because this amounts to adding insult to injury.
Da li on poznaje nevidljivi svijet, pa vidi šta se dešava i priča o tome?
¿Tiene acaso el conocimiento de lo oculto y, por lo tanto, puede ver y hablar sobre ello?
Phải chăng y biết được điều vô hình nên y thấy được những gì đang xảy ra trong tương lai?
أَعِندَهُ عِلْمُ الْغَيْبِ فَهُوَ يَرَىٰ (Does he have knowledge of the Unseen whereby he sees [ what he believes ]?...53:35) According to the story recounted in connection with the occasion of revelation, the verse means: The person who embraced Islam and later abandoned it because his friend assured him that he would bear the punishment in the Hereafter on his behalf, and spare him the pain. The fool believed him and took for granted the assurance given to him. Does he have the knowledge of the Unseen, so that he is able to see that the chastisement he deserves for disbelief will be taken over for sure by his friend? This is wholly a make-believe situation. He neither has the knowledge of the Unseen, nor can he take on the punishment of somebody else and save him. Apart from the story recounted in connection with the occasion of revelation, the verse would mean: Does this person, who stopped giving for fear of poverty and ended his acts of charity have knowledge of the Unseen and thus knows that if he does not stop spending, his wealth will go away? No. This is absolutely false. Such a person has neither the knowledge of the Unseen so that he is able to see that if he goes on spending, his wealth wi11 be depleted and not replenished. He stopped spending in charity for righteous causes, and did not keep relations with kith and kin because of his miserliness, being stingy and out of fear of poverty. The Qur'an makes plain in [ 34:39]
مَا أَنفَقْتُم مِّن شَيْءٍ فَهُوَ يُخْلِفُهُ ۖ وَهُوَ خَيْرُ الرَّازِقِينَ
And whatever thing you spend, He replaces it. And He is the best of the sustainers. [ 34:39]
Détient-il la connaissance de l'Invisible, de sorte qu’il voit et parle en fonction de cette connaissance?
Yoksa o Allah'a iftira mı atıyor? Yoksa Allah adına yalan uyduran bu kimseye Yüce Allah'ın Musa'ya indirdiği ilk sahifelerde olanlar haber verilmedi mi?
O siya ay gumagawa-gawa ng kasinungalingan laban kay Allāh? O hindi ipinabatid sa kanya ang sinabi-sabing ito hinggil kay Allāh sa nasa mga sinaunang kalatas na pinababa ni Allāh kay Moises
Ou alors, invente-t-il des choses sur Allah, ou bien n’a-t-on pas informé cet individu de ce que contiennent les anciennes feuilles qu’Allah a révélées à Moïse?
Or is he fabricating against Allah? Or has this person, who makes up lies about Allah, not been informed about what was in the earlier scriptures that Allah had revealed to Moses?
Da li on iznosi laži na Allaha? I zar taj koji iznosi laži na Allaha ne zna šta je napisano u listovima koje je Allah objavio Musau?
أَمْ لَمْ يُنَبَّأْ بِمَا فِي صُحُفِ مُوسَىٰ وَإِبْرَاهِيمَ الَّذِي وَفَّىٰ (Has he not been told of what was [ revealed ] in the scriptures of Musa and of Ibrahim who fulfilled [ his covenant ]?... 53:36- 37) In verse [ 37], the Prophet Ibrahim I has been described by the expression waffa which is derived from the root word wafa' and it means to fulfill faithfully the covenant one has made with someone.
Special Characteristic of Ibrahim (علیہ السلام) : fulfillment of Covenant
Holy Prophet Ibrahim (علیہ السلام) had a covenant with Allah that he will obey Him and convey His Message to all the people. He fulfilled faithfully the covenant: He obeyed Allah and delivered His Message to His creatures. As a result, he was made to pass through severe trials and tribulations. This is the interpretation placed upon the expression waffa (fulfilled) by Ibn Jarir, Ibn Kathir and others.
Several narratives describe particular works of Holy Prophet Ibrahim (علیہ السلام) as a purport of the expression waffa, but the two versions are not contradictory, because fulfillment of covenant is general. It comprehends acting upon all the Divine injunctions, obeying Allah in all actions, fulfilling the duties of Prophet-hood and messenger-ship and reforming the creation of Allah.
Let us consider the narrative which Ibn Abi Hatim has reported on the authority of Sayyidna Abu 'Umamah ؓ that the Holy Prophet ﷺ recited the verse 37, and asked: Do you know what is the meaning of waffa (fulfilled)? Sayyidna Abu 'Umamah ؓ replied: Allah and His Rasul know best. The Holy Prophet ﷺ said:
وَفّٰی عَمَلَ یَومِیہٖ بِاَربَعِ رَکعَاتِ فِی اَوَّلِ النَّھَارِ ۔ (ابن کثیر)
"He fulfilled the day's work by starting it with the performance of four rak'at [ that is, salat-ul-ishraq ]."
This is supported by the Tradition recorded in Tirmidhi on the authority of Sayyidna Abu Dharr ؓ ، according to whom the Holy Prophet ﷺ said:
اِبنَ آدَم ارکَع لِی اَربَعَ رَکعَاتِ مَّن اَوَّلِ النَّھَار اَکفِکَ اٰخِرَہ، (ابن کثیر)
"0 Son of 'Adam! Perform four rak’ at of prayer in the early part of the day, I shall take of you in all your affairs till the end of the day."
Ibn Abi Hatim reports another Tradition from Sayyidna Muadh Ibn Anas ؓ that the Holy Prophet ﷺ said: "Do you know why Allah gave Ibrahim علیہ السلام the title of al-ladhi waffa (the one who fulfilled)? Then, he said, 'Because he used to recite the following dhikr every morning and evening:
فَسُبْحَانَ اللَّـهِ حِينَ تُمْسُونَ وَحِينَ تُصْبِحُونَ وَلَهُ الْحَمْدُ فِي السَّمَاوَاتِ وَالْأَرْضِ وَعَشِيًّا وَحِينَ تُظْهِرُونَ (ابن کثیر)
Hay y nói dối rồi đổ thừa cho Allah rằng Ngài đã không báo trước điều đó trong Kinh Sách trước đây đã thiên khải cho Musa?
Ataukah dia hanya mengada-ada atas nama Allah?! Ataukah orang yang mengada-ada atas nama Allah ini belum diberitahu apa yang ada pada suhuf pertama yang diturunkan kepada Musa,
¿O está inventando falsedades contra Al-lah? ¿O esta persona, que inventa mentiras acerca de Al-lah, no ha sido informada sobre lo que había en las escrituras anteriores que Al-lah le había revelado a Moisés u?
Oppure è avaro nei confronti di Allāh?! Oppure costui che fa insinuazioni su Allāh non è stato forse informato dei precedenti Libri che Allāh ha rivelato a Mūsā?!
And the scriptures of Abraham who fulfilled everything His Lord tasked him with?
Le pagine di Ibrāhīm, colui che applicò tutto ciò che il Suo Dio gli ordinò e che lo portò a compimento.
¿Y las escrituras de Abraham que cumplieron todo lo que su Señor le encomendó?
at sa mga kalatas ni Abraham na gumanap sa bawat iniatang sa kanya ng Panginoon niya at lumubos niyon,
I listovima koje je dao Ibrahimu koji je obavio sve ono čime ga je njegov Gospodar zadužio i što mu je povjerio.
dan suhuf Ibrahim yang telah menunaikan segala yang ditugaskan oleh Tuhannya kepadanya dan menuntaskannya?!
Và trong các tờ Kinh của Ibrahim, một người đã làm tròn mọi trọng trách mà Thượng Đế đã giao phó.
Rabbinin kendisini sorumlu tuttuğu görevi tamamlayan İbrahim'in sahifelerinde olanlar (haber verilmedi mi?)
Et de ce que contiennent les feuilles d’Abraham qui a complètement rempli la mission que lui a confiée Allah?
Aucun être humain ne portera son péché à sa place.
Scriptures of Musa and Ibrahim علیہما السلام Special Guidance and Teachings
Whenever any command, statement, action or teaching of Allah is quoted in the Qur'an from the scriptures of the former Prophets (علیہم السلام) it means that it is obligatory for this 'Ummah to act upon it, unless there is an explicit text abrogating the previous teachings. Forthcoming eighteen verses elaborate on the special teachings of the scriptures of Holy Prophets Musa and Ibrahim (علیہما السلام) . Of them only two of the previous teachings are concerned with practical life. The rest are meant to advise, warn and draw attention to the Signs of Allah. The two verses [ 38] and [ 39] concerned with prescriptive teachings are as follows:
None shall carry the Burden of Any Other on the Day of Resurrection
أَلَّا تَزِرُ وَازِرَةٌ وِزْرَ أُخْرَىٰ ﴿38﴾ وَأَن لَّيْسَ لِلْإِنسَانِ إِلَّا مَا سَعَىٰ ﴿39﴾
(It was) that no bearer of burden shall bear the burden of the other, [ 38] and that a man shall not deserve but (the reward of) his own effort, [ 39]
The word wizr originally means a burden, and the verse purports to say that every man shall have to carry his own wrongdoings, whether disbelief or sin, and none else shall carry his burden of sin, as Allah states in [ 35:18].
وَإِن تَدْعُ مُثْقَلَةٌ إِلَىٰ حِمْلِهَا لَا يُحْمَلْ مِنْهُ شَيْءٌ
And if a person carrying a heavy load calls (someone) to (share) his load, nothing from it shall be carried (by the latter), even though he be a near of kin [ 18]
By load or burden is meant the load or burden of sin and its punishment, signifying that on the Day of Resurrection the punishment of one will not be given to another, nor will anyone have the choice to pay for another's sin as the verse quoted above clearly indicates.
This verse also refutes the thinking of the person which was narrated above as Background of Revelation: He had become a Muslim or was going to become one, and his friend rebuked him, saying that if any punishment is meted out to him, he guarantees him that no harm will come to him. The friend assured him that he would bear the burden of his punishment, and save him. This verse further clarifies that in matters, such as these, there is no possibility that one person may commit the sin and another is held accountable to pay the price.
As for the Hadith of Ibn ` Umar ؓ ، as recorded in Sahihain, that the dead are punished because of the weeping and wailing of their families on his death, it relates to the person who himself used to weep and wail for the deceased and was wont to it, or who had advised his heirs to weep and wail for him after his death. (Mazhari). In this case he is punished for his own deed, not on account of other people's deed.1
(1). It should be noted here that if one weeps on the death of a person in a way that he or she cannot control his or her emotions, it is not a sin in Shari'ah. The wailing that has been prohibited is a particular type of wailing that was customary in Pre-Islam Arab society, and is still in vogue in some areas, in which one would cry loudly, often in an artificial manner, and would invite others to weep, slapping his face, tearing his clothes and complaining of the destiny. It is this type of formal wailing that is meant here by the esteemed author. (Muhammad Taqi Usmani)
Ninguna persona llevará el pecado de otro.
da nijedan čovjek neće nositi grijehe drugog čovjeka.
Şüphesiz hiçbir insan başkasının günahını yüklenemez.
In verità, nessun uomo può farsi carico del peccato altrui.
Hal itu adalah bahwa seseorang tidak dibebani dengan dosa orang lain;
That no person will bear the sin of another.
Rằng con người không chịu tội thay cho người khác.
na hindi magdadala ang isang tao ng kasalanan ng iba pa sa kanya,
Và con người không hưởng được gì ngoài những điều mà y đã từng làm trước đây.
The second injunction is contained in verse [ 39[وَأَن لَّيْسَ لِلْإِنسَانِ إِلَّا مَا سَعَىٰ
(and that a man does not deserve but [ the reward of ] his own effort,....53:39) The summary of this verse is that just as no person shall carry the burden of sin of any other, so shall he benefit only from the good that he himself has done. It is not the case that a person performs a righteous act instead of someone else, and the latter is absolved of his responsibility. For example, if a person performs the obligatory prayers and fasts on behalf of somebody else, the latter will not be absolved of his religious duties and obligations. He is still liable for them. Likewise, if a person embraces faith on behalf of somebody else, the latter cannot be regarded as a believer.
Thus interpreted, no juristic problems arise in connection with this verse. However, some superficial questions do arise regarding Hajj and Zakah. In times of necessity Shari` ah permits to perform Hajj on behalf of somebody else, or pay Zakah on his behalf with his permission. How is this possible? A careful analysis of the two situations does not pose any problem: In the case of Hajj-e-Badal, the sender of a person to perform this type of pilgrimage bears the expenses himself, 2 and thus it is his [ the sender's ] own act for which he will be rewarded. In the case of Zakah, appointing someone to pay is also the act of the person who made the appointment, and not that of the appointee. Therefore, the two cases are not in conflict with verse [ 39].
(2). It should be kept in mind that this is allowed only when one is unable to perform Hajj due to a physical constraint, and therefore his obligation becomes limited to sending someone else with his own expense. (Muhammad Taqi Usmani)
Offering Reward of Good Deeds to others
In the foregoing section we have explained that verse [ 39] means that no person can perform an obligatory act, such as faith, prayers and fasts, on behalf of some other person to free him of his religious duties. He will be able to benefit only from the good he himself has done. This, however, does not imply that a person cannot perform supererogatory acts and proffer their reward to someone else. There is ample textual evidence of Shari'ah that a person can supplicate or give charity or do any other good deed and proffer its reward to others. Further, there is an overwhelming consensus of the Ummah on this issue. (Ibn Kathir)
However, only Imam Shafi` i (رح) differs on this issue. He says that the reward of recitation of the Qur'an cannot be proffered to anyone else. He takes the above verse in a general sense and argues that the rewards of the purely bodily acts of worship, such as the prayer, fasting and recitation of the Qur'an and so on, cannot be passed on to any other person. According to Imam Abu Hanifah (رح) and majority of the leading jurists, it is permissible. They are that just as it is possible to pray for and proffer the reward of charity to another person, so likewise it is possible to recite the Qur'an and perform other voluntary prayers to pass the reward to another person who will receive it. Qurtubi says, in his Tafsir, a large number of Traditions bear testimony to the fact that a believer will receive the reward of the righteous acts of another person. Tafsir Mazhari has, on this occasion, collected all the relevant Traditions which prove that another person does receive the benefit of اِیصِالِ ثَوَاب Isal-e-Thawab (proffering the reward of good acts).
The foregoing verses have elaborated on two issues with reference to the scriptures of Prophets Musa and Ibrahim (علیہما السلام) [ 1] No one will bear the burden of another's sin and punishment; and [ 2] No one shall be freed of his Shar’ i obligations, unless he himself performs them. These two rules of law were available in the Shari’ ah of all the Prophets. However, they are especially mentioned in relation to Musa and Ibrahim (علیہما السلام) probably because in their days an evil custom had taken deep root that the son used to be killed instead of the father; and father, brother, sister or some other member of the family used to be killed instead of the son. The Shari’ ah of these prophets abolished all the evil customs of the Dark Age.
Il n’obtient que la récompense des œuvres qu’il a accomplies lui-même.
And that man will only obtain the reward of the action that he did.
İnsan için ancak işlemiş olduğu amelin karşılığı vardır.
bahwa seseorang tidak mendapat pahala kecuali pahala amalnya yang telah ia kerjakan;
na walang ukol sa tao kundi ang gantimpala ng gawa niya na ginawa niya,
El ser humano solo obtendrá la recompensa de las obras que realizó.
i da čovjeku pripada sevap samo za ona djela koja je on radio.
E, in verità, l'individuo non otterrà altro che la retribuzione delle azioni che ha compiuto.
De plus, ses œuvres seront vues le Jour de la Résurrection.
Sus obras se verán abiertamente en el Día del Juicio.
Le sue azioni verranno mostrate pubblicamente, nel Giorno della Resurrezione.
Şüphesiz kıyamet günü ameli ayan beyan görülecektir.
dan bahwa amalnya pasti akan diperlihatkan secara kasat mata pada hari Kiamat,
وَأَنَّ سَعْيَهُ سَوْفَ يُرَىٰ (and that his effort will soon be seen...53:40) In other words, outer actions of a person are not sufficient. Allah will take into account the real, inner motive and driving force behind them whether they were performed with the sincerity of purpose, or they were done with some ulterior motive. The Holy Prophet t is reported to have said:
اِنَّمَا الاَعمَال بِالنِّیَّاتِ
"Actions shall be judged only by the intentions."
That is, the outer aspect of actions is not sufficient. The inner aspect is also necessary. Actions must be performed purely for the good pleasure of Allah and in compliance with His command.
i da će se njegovo djelo na Sudnjem danu sigurno vidjeti.
at na ang gawa niya ay makikita sa Araw ng Pagbangon sa mga mata.
Và rồi việc làm của y sẽ sớm được nhìn thấy tận mắt trong Ngày Tận Thế.
And that his action will be openly seen on the Day of Judgement.
kemudian pahala amalnya itu diberikan secara sempurna tanpa dikurangi;
Rồi y sẽ được ban thưởng cho việc làm của mình một cách đầy đủ không thiếu sót.
Puis on lui remettra la rétribution complète pour ses œuvres sans que rien n’en manque.
Then he will be given the recompense of his action in full without reduction.
Poi gli verrà concessa la completa retribuzione per le Sue azioni, senza far mancare nulla.
i da će mu se zatim dati nagrada ili kazna u potpunosti, bez imalo umanjivanja.
Entonces recibirá la recompensa de sus obras en su totalidad sin que le quiten ninguna.
Sonra işlemiş olduğu amelinin karşılığı tastamam eksiksiz olarak kendisine verilecektir.
Pagkatapos bibigyan siya ng ganti sa gawa niya nang lubusan na hindi kinulangan.
The sum and substance of the reality revealed by Almighty God through His prophets is that every man has to receive the reward befitting his deeds. Nobody can save himself from the fate attending his deeds and nobody else can be his saviour. There is nobody more foolish in this world of God than those who are not affected by this prophetic warning.
And that to your Lord, O Messenger, will be the return and destination of the servants after they die.
Some Attributes of the Lord, that He returns Man as He originated Him, and some of what He does with His Servants
Allah the Exalted said,
وَأَنَّ إِلَى رَبِّكَ الْمُنتَهَى
(And that to your Lord is the End.) meaning, the return of everything on the Day of Resurrection. Ibn Abi Hatim recorded that `Amr bin Maymun Al-Awdi said, "Once, Mu`adh bin Jabal stood up among us and said, `O Children of Awd! I am the emissary of Allah's Messenger ﷺ to you; know that the Return is to Allah, either to Paradise or the Fire."' Allah's statement,
وَأَنَّهُ هُوَ أَضْحَكَ وَأَبْكَى
(And that it is He Who makes you laugh, and makes you weep.) means that He created in His creatures the ability to laugh or weep and the causes for each of these opposites,
وَأَنَّهُ هُوَ أَمَاتَ وَأَحْيَا
(And that it is He Who causes death and gives life.) In a similar statement, Allah said,
الَّذِى خَلَقَ الْمَوْتَ وَالْحَيَوةَ
(Who has created death and life.)(67:2) Allah said,
وَأَنَّهُ خَلَقَ الزَّوْجَيْنِ الذَّكَرَ وَالاٍّنثَى - مِن نُّطْفَةٍ إِذَا تُمْنَى
(And that He creates the pairs, male and female. From Nutfah when it is emitted.) as He said:
أَيَحْسَبُ الإِنسَـنُ أَن يُتْرَكَ سُدًى - أَلَمْ يَكُ نُطْفَةً مِّن مَّنِىٍّ يُمْنَى - ثُمَّ كَانَ عَلَقَةً فَخَلَقَ فَسَوَّى - فَجَعَلَ مِنْهُ الزَّوْجَيْنِ الذَّكَرَ وَالاٍّنثَى - أَلَيْسَ ذَلِكَ بِقَـدِرٍ عَلَى أَن يُحْيِىَ الْمَوْتَى
(Does man think that he will be left neglected Was he not a Nutfah Then he became an `Alaqah (something that clings); then (Allah) shaped and fashioned (him) in due proportion. And made of him two sexes, male and female. Is not He (Allah) able to give life to the dead)(75:36-40) Allah the Exalted said,
وَأَنَّ عَلَيْهِ النَّشْأَةَ الاٍّخْرَى
(And that upon Him is another bringing forth.) meaning, just as He first originated creation, He is able to bring it back to life, resurrecting it for the Day of Judgement,
وَأَنَّهُ هُوَ أَغْنَى وَأَقْنَى
(And that it is He Who Aghna (gives much) and Aqna (a little).) It is Allah Who gives wealth to His servants and this wealth remains with them. This means they are able to use it to their benefit, is this out of the completeness of His favor. Most of the statements of the scholars of Tafsir revolve around this meaning, such as those from Abu Salih, Ibn Jarir and others. Mujahid said that,
أَغْنَى
(Aghna) meaning: He gives wealth.
وَأَقْنَى
(Aqna) meaning: He gives servants. Similar was said by Qatadah. Ibn `Abbas and Mujahid said;
أَغْنَى
(Aghna) means: He granted; while,
وَأَقْنَى
(Aqna) means: He gave contentment.
وَأَنَّهُ هُوَ رَبُّ الشِّعْرَى
(And that He is the Lord of Ash-Shi`ra.) Ibn `Abbas, Mujahid, Qatadah and Ibn Zayd said about Ash-Shi`ra that it is the bright star, named Mirzam Al-Jawza' (Sirius), which a group of Arabs used to worship.
وَأَنَّهُ أَهْلَكَ عَاداً الاٍّولَى
(And that it is He Who destroyed the former `Ad) the people of Hud. They are the descendants of `Ad, son of Iram, son of Sam, son of Nuh. As Allah the Exalted said,
أَلَمْ تَرَ كَيْفَ فَعَلَ رَبُّكَ بِعَادٍ - إِرَمَ ذَاتِ الْعِمَادِ - الَّتِى لَمْ يُخْلَقْ مِثْلُهَا فِى الْبِلَـدِ
(Saw you not how your Lord dealt with `Ad. Of Iram, with the lofty pillars, the like of which were not created in the land)(89:6-8) The people of `Ad were among the strongest, fiercest people and the most rebellious against Allah the Exalted and His Messenger. Allah destroyed them,
بِرِيحٍ صَرْصَرٍ عَاتِيَةٍسَخَّرَهَا عَلَيْهِمْ سَبْعَ لَيَالٍ وَثَمَـنِيَةَ أَيَّامٍ حُسُوماً
(By a furious violent wind! Which Allah imposed in them for seven nights and eight days in succession.)(69:6-7) Allah's statement,
وَثَمُودَ فَمَآ أَبْقَى
(And Thamud. He spared none), declares that He destroyed them all and spared none of them,
وَقَوْمَ نُوحٍ مِّن قَبْلُ
(And the people of Nuh aforetime.) before `Ad and Thamud,
إِنَّهُمْ كَانُواْ هُمْ أَظْلَمَ وَأَطْغَى
(Verily, they were more unjust and more rebellious and transgressing.) more unjust in disobeying Allah than those who came after them,
وَالْمُؤْتَفِكَةَ أَهْوَى
(And He destroyed the overthrown cities.) meaning, the cities (of Sodom and Gomorrah) to which Prophet Lut was sent. Allah turned their cities upside down over them and sent on them stones of Sijjil. Allah's statement that whatever has covered it, has covered it, is like the case with the stones of Sijjil that He sent on them,
وَأَمْطَرْنَا عَلَيْهِم مَّطَراً فَسَآءَ مَطَرُ الْمُنذَرِينَ
(And We rained on them a rain (of torment). And how evil was the rain of those who had been warned!)(26:173) Allah said,
فَبِأَىِّ آلاءِ رَبِّكَ تَتَمَارَى
(Then which of the graces of your Lord will you doubt) meaning, `which of Allah's favors for you, O man, do you doubt,' according to Qatadah. Ibn Jurayj said that the Ayah,
فَبِأَىِّ آلاءِ رَبِّكَ تَتَمَارَى
(Then which of the graces of your Lord will you doubt), is directed towards the Prophet saying: "O Muhammad!" However, the first ex- planation is better, and it is the meaning that Ibn Jarir preferred.
-Ey Rasul!- Öldükten sonra kulların varacağı yer ve dönüşleri ancak Rabbinedir.
Và thật ra nơi Thượng Đế của Ngươi - hỡi Thiên Sứ - là nơi trở về cuối cùng của con người sau khi chết.
bahwa hanya kepada Tuhanmu -wahai Rasul- tempat kembali para hamba dan tujuan mereka setelah kematian mereka;
Na tungo sa Panginoon mo, O Sugo, ang babalikan ng mga tao at ang kahahantungan nila matapos ng kamatayan nila.
وَأَنَّ إِلَىٰ رَبِّكَ الْمُنتَهَىٰ (and that to your Lord is the end [ of every one ],... 53:42) This means that ultimately everyone will return to Allah on the Day of Resurrection, and give an account of his actions.
Some of the commentators interpret that this statement purports to say that the access of human thought and imagination ends with Allah. The reality of His Being and attributes cannot be discovered by human imagination, because they are beyond conceptualization. Thus we are clearly prohibited from deliberating (See Ma’ ariful Qur’ an, Vol.2/pp 277-280 [ Tr.]) in His Being and His Attributes. There are narrations that tell us to ponder over the manifestation of His Attributes and bounties, and not to conceptualize His Being and His Attributes or Qualities, the reality of which should be left to the Divine Knowledge only.
Y ante tu Señor, Mensajero, retornarán y comparecerán los siervos después de que mueran.
Ô Messager, c’est vers ton Seigneur que les serviteurs retourneront après leur mort.
i da će se svi robovi, nakon smrti, vratiti tvome Gospodaru, o Poslaniče.
E, in verità, il tuo Dio, o Messaggero, è la meta dei sudditi e il loro destino, dopo la morte.
Na Siya ay nagpatuwa sa sinumang niloloob Niya kaya nagpatawa rito at nagpalungkot sa sinumang niloloob Niya kaya nagpaiyak dito.
Al-lah hace feliz y hace reír a quien quiere, y a quien quiere hace sentir triste y lo hace llorar.
i da je On taj koji donosi sreću kome hoće pa se on nasmije i da donosi tugu kome hoće, pa se taj rasplače.
E, in verità, fece gioire chi vuole, facendolo ridere, e afflisse chi vuole, facendolo piangere.
Và Ngài là Đấng muốn bất cứ ai vui mừng đến bật cười hoặc muốn ai đau khổ đến khóc tùy ý Ngài.
Şüphesiz O dilediğini mutlu edip güldüren ve dilediğini hüzünlendirip ağlatandır.
وَأَنَّهُ هُوَ أَضْحَكَ وَأَبْكَىٰ (and that He is the One who makes [ one ] laugh and makes [ him ] weep,...53:43) Mankind experiences happiness and grief, and consequently laughing and weeping. Man assigns this to the secondary causes [ which refer to every existent thing in this universe, and that is where he ends the matter. If we analyze carefully and profoundly, the whole system of cause and effect ends with Allah, the Primary and Supreme Cause. No secondary cause makes anyone happy or sad, nor does it make him to laugh or weep. Both of these things are created by Allah. He created the series of secondary causes and effects in our finite world. But as the Primary and Supreme Cause, He can at any moment make the laughing person weep, and make the weeping person laugh. How well it has been versified!
بگوش گُل چہ سخن گفتہ کن خندان ست بعند لیب چہ فرسودہ کہ نالان ست
What have You whispered to the ear of a flower (0 Allah) whereby it is smiling?
And what have You said to the nightingale whereby it is weeping all the times?
bahwasanya Dia menggembirakan orang yang dikehendaki-Nya dengan menjadikannya tertawa, dan membuat sedih orang yang dikehendaki-Nya dengan membuatnya menangis;
C’est Lui qui réjouit et fait rire celui qu’Il veut et c’est Lui qui attriste et fait pleurer qui Il veut.
And that He makes whoever He wills happy and makes him laugh, and makes whoever He wills sad and makes him cry.
bahwasanya Dia mematikan orang-orang yang hidup di dunia dan menghidupkan orang-orang yang meninggal dengan kebangkitan;
Na Siya ay nagbigay-kamatayan sa mga buhay sa Mundo at nagbigay-buhay sa mga patay sa pamamagitan ng pagbubuhay na muli.
Dünyada canlıları öldüren ve yeniden dirilterek ölülere hayat veren O'dur.
Al-lah hace que los vivos mueran en el mundo y hace que los muertos cobren vida por medio de la resurrección.
And that He causes the living to die in the world and brings the dead to life by resurrection.
i da On na ovome svijetu usmrćuje žive i da ih proživljava.
Il est Celui qui fait mourir les vivants dans le bas monde et fait revivre les morts dans l’au-delà en les ressuscitant.
E fece morire i vivi, in vita, e riportò in vita i morti con la Resurrezione.
Và Ngài là Đấng kết thúc sự sống bằng cái chết ở trần gian và phục sinh cái chết bằng cách dựng sống lại.
And that He created the two types: Male and female.
Và Ngài là Đấng đã tạo ra hai loài giống đực và giống cái.
Erkek ve dişi olarak iki sınıfı yaratan O’dur.
Na Siya ay lumikha sa dalawang kasarian, ang lalaki at ang babae,
i da On stvara dvije vrste: mušku i žensku.
Il est Celui qui créa les deux partenaires du couple: le mâle et la femelle.
bahwasanya Dia menciptakan dua jenis, laki-laki dan perempuan,
E, in verità, creò due generi: maschio e femmina,
Al-lah creó a la pareja: macho y hembra.
da un fiotto posto nell'utero.
Từ tinh dịch khi được đặt vào dạ con của người phụ nữ.
mula sa patak kapag inilagay ito sa sinapupunan.
keduanya dari air mani jika diletakkan di dalam rahim;
od sperme kada se ubaci u rodnicu.
Il les a créés à partir d’une goutte de sperme éjaculée dans l’utérus.
A partir de una gota de esperma colocada en el útero.
Bir nutfeden rahime konulduğu zaman.
From a drop when it is placed in the womb.
Al-lah se compromete a volver a crearlos después de que mueran por medio de la resurrección.
E, in verità, Egli è Colui che lo ricrea, dopo la sua morte, con la Resurrezione.
Và Ngài phải phục sinh tất cả tạo vật sau khi đã bị diệt vong.
And that He will undertake to recreate them after they die for the resurrection.
Öldükten sonra yeniden diriliş için o ikisinin tekrardan yaratılması O'na aittir.
bahwasanya Dialah yang mengembalikan penciptaan keduanya setelah kematian keduanya untuk kebangkitan;
Na nasa Kanya ang pag-uulit sa paglikha sa kanilang dalawa, matapos ng kamatayan nilang dalawa, para sa pagbubuhay na muli.
C’est à Lui qu’il incombe de les créer de nouveau après leur mort en vue de leur Ressuscitation.
i da će On te dvije vrste ponovo, nakon što umru, oživiti.
i da On daje bogatsvo kome hoće od Svojih robova, darujući mu imetak i da On daje imetak kojeg ljudi stječu.
Na Siya ay nagpayaman sa sinumang niloob Niya kabilang sa mga lingkod Niya sa pamamagitan ng pagpapaari rito ng yaman at nagbigay ng yaman na ginagawa ng mga tao na isang pag-aaring kinakamit nila.
Al-lah enriquece a quien Él quiere de Sus siervos, haciéndolo dueño de la riqueza, y otorga la pobreza a quien quiere.
C’est Lui qui enrichit qui Il veut parmi Ses serviteurs en lui accordant des richesses et en le faisant entrer en possession de ce que les gens acquièrent d’ordinaire par l’achat.
وَأَنَّهُ هُوَ أَغْنَىٰ وَأَقْنَىٰ (and that He is the One who gives wealth and preserves [ it ]...53:48) The word ghina means affluence, and ighna' means to give wealth to somebody else, and enrich him. The word aqna is derived from qinyatun which means preserving and reserve wealth. The meaning of the verse is that it is Allah Who enriches His servants and grants wealth to them to their satisfaction, so that they are able to use some and keep some in their reserve fund for future use.
Mal mülk vererek kullarından dilediğini zengin kılan ve insanların kazanç olarak elde ettikleri maldan onlara verendir.
bahwasanya Dia menjadikan kaya orang yang dikehendaki-Nya dengan manjadikannya memiliki harta dan Dia memberikan harta yang digunakan manusia untuk mencukupi diri mereka;
Và Ngài chính là Đấng muốn cho ai giàu có thì y sẽ được giàu bằng tài sản mà Ngài ban cho và khiến y hài lòng những gì đã ban cho.
E, in verità, Egli concede, per Sua volontà, ai Suoi sudditi che vuole, dei beni, in modo che la gente ne tragga beneficio.
And that He enriches whichever of His servants He wills by making him the owner of wealth and He gives wealth that people take as possessions they acquire.
E, in verità, Egli è il Dio di Sirio, la stella che alcuni idolatri adorano assieme ad Allāh.
Every event in this world arises from supernatural causes and nobody but God is capable of causing them to occur. Happiness and sorrow, life and death, the pro-creative system, riches and poverty—all these are the feats of a superpower. Ancient man used to consider the stars as the determining factors in life, while in the present age natural law is considered to govern all happenings. But the fact is that there is a Cause over and above these causes and factors and that is God, the Lord of the universe. Then, how is it legitimate for a man to make anything other than Him the centre of his attention?
وَأَنَّهُ هُوَ رَبُّ الشِّعْرَىٰ (and that He is the One who is the Lord of Sirius ...53:49) The word shi` ra with the diacritical symbol kasrah under the letter shin is the name of a star, called Sirius which is behind Jauza'. Some of the Arab tribes worshipped the mighty star, Sirius, because they regarded it as a source of good or bad luck for them. Allah mentions this star in particular in order to refute their false notion and to affirm that He is the Lord and Master of this star as well, although He is the Creator, Master and Lord of all the stars, heavens and the earth.
Al-lah es el Señor de Sirio, la estrella que es adorada por algunos idólatras junto con Al-lah.
Na Siya ay ang Panginoon ng Sirius, na isang bituing sinasamba ng ilan sa mga tagapagtambal ng iba pa kay Allāh.
Ngài là Thượng Đế của Ash-She'ra, một ngôi sao mà một số người đa thần đã từng tôn thờ ngoài Allah.
bahwasanya Dia adalah pemilik bintang asy-Syi'rā (Sirius), yaitu bintang yang disembah oleh sebagian orang musyrik sebagai tuhan selain Allah;
Şüphesiz Şi'râ yıldızının da Rabbi O'dur. Bu, bazı müşriklerin Yüce Allah ile beraber ibadet ettikleri bir yıldızdır.
i da je On Gospodar zvijezde Sirujus, a nju su neki mušrici, pored Allaha, obožavali.
C’est Lui le Seigneur de Sirius (`ach-chi’râ), une étoile que certains polythéistes adorent avec Allah.
And that He is the Lord of Sirius, the star that is worshipped by some idolaters together with Allah.
وَأَنَّهُ أَهْلَكَ عَادًا الْأُولَىٰ وَثَمُودَ فَمَا أَبْقَىٰ (and that He has destroyed the earlier ` Ad, and Thamud, so spared none,...53:50-51) The people of ` Ad were among the strongest, fiercest people and the most rebellious against Allah. There are two branches of this people: one of them is known as 'ula [ the first ] and ` ukhra [ the latter or the second ]. Holy Prophet Hud (علیہ السلام) was sent to ` Ad, but they disobeyed him, as a result Allah annihilated the entire nation by a violently furious wind. This is the first nation that was destroyed in punishment after the destruction of the people of Holy Prophet Nuh علیہ السلام (Mazhari) Holy Prophet Salih (علیہ السلام) was sent to the tribe of Thamud, being the second ` Ad, but they too disobeyed their Prophet. Those who transgressed were caught by the awesome Cry of Jibra'il (علیہ السلام) and their hearts were burst by the horrific sound resulting in the mass destruction of those people. (See Ma` ariful Qur'an Vol. 4/p. 651 and the cross-reference given there. [ Tr.])
C’est Lui qui fit périr les anciens ‘Âd, le peuple de Hûd, lorsqu’ils persistèrent à mécroire.
i da je On kaznio i uništio stari narod Ad, a to je bio Hudov narod koji je ustrajavao u svome nevjerovanju.
dan bahwasanya Dia telah menghancurkan kaum 'Ād yang pertama, yaitu kaum Nabi Hud tatkala mereka tetap berada pada kekufuran.
Hûd'un kavmi olan önceki Âd'ı helak eden O'dur. Onlar küfürlerinde ısrar ettikleri için helak edilmişlerdir.
E, in verità, Egli distrusse dapprima A'ad, poi il popolo di Hūd, quando perseverarono nella miscredenza.
And that He destroyed the first Ad, who were the people of Hud when they persisted in their disbelief.
Al-lah destruyó al primer pueblo de 'Ad, a quienes había enviado a Hud cuando persistieron en su incredulidad.
Na Siya ay nagpahamak sa [liping] `Ād na sinauna. Sila ay ang mga kalipi ni Hūd noong nagpumilit sila sa kawalang-pananampalataya nila.
Và Ngài chính là Đấng đã hủy diệt toàn bộ dân tộc 'Ad trước đây, một dân tộc thuộc cộng đồng của Nabi Hud khi mà họ vẫn ngoan cố ở trên sự vô đức tin.
Il fit également périr les Thamûd, le peuple de Şâliħ, et n’en épargna personne.
i uništio je i Semud, Salihov narod, i od njih nije nikog ostavio.
Al-lah destruyó a los Zamud, a quienes les había enviado a Sálih, y no perdonó a ninguno de ellos.
Nagpahamak Siya sa [liping] Thamūd, ang mga kalipi ni Ṣāliḥ, saka hindi Siya nagtira mula sa kanila ng isa man.
Dia juga membinasakan Ṡamūd, kaum Nabi Saleh, sehingga Dia tidak menyisakan seorang pun dari mereka.
Salih'in kavmi Semûd'u da helak eden O'dur. Onlardan hiçbirini bırakmadı.
Và Ngài hủy diệt luôn cả dân tộc Thamud thuộc cộng đồng của Nabi Saleh, không ai trong họ sống sót.
And He destroyed the Thamud, the people of Salih, and did not spare any one of them.
E distrusse Thamūd, il popolo di Sāleħ, e non risparmiò nessuno di loro.
Al-lah destruyó al pueblo de Noé antes que a los de 'Ad y a los de Zamud. La gente de Noé era más injusta y transgresora aún, más que los de 'Ad y los de Zamud, porque Noé u vivió entre ellos durante novecientos cincuenta años invitándolos a la unicidad de Al-lah, sin embargo, no creyeron en él.
Prije Ada i Semuda, uništio je Nuhov narod koji je još veću nepravdu činio i više nego li Ad i Semud, mjere prelazio. Nuh je među njima ostao devet stotina i pedeset godina, pozivajući ih da vjeruju u samo jednog Boga, Allaha, pa mu se nisu odazvali.
Dia juga membinasakan kaum Nabi Nuh sebelum kaum 'Ād dan Ṡamūd. Sesungguhnya kaum Nabi Nuh lebih zalim dan lebih melampaui batas daripada kaum 'Ād dan Ṡamūd karena Nuh tinggal bersama kaumnya selama seribu tahun kurang lima puluh tahun dalam rangka menyeru mereka untuk menauhidkan Allah, akan tetapi mereka tidak mengindahkannya.
Il anéantit le peuple de Noé bien avant les ‘Âd et les Thamûd, car le peuple de Noé était encore plus injuste et plus tyranniques. En effet, Noé vécut parmi eux durant mille années moins cinquante, les appelant à proclamer l’Unicité d’Allah, mais ils ne lui répondirent pas favorablement.
E, in precedenza, distrusse Il popolo di Nūħ, A'ad e Thamūd: in verità, il popolo di Nūħ era tiranno più ingiusto e più grande di A'ad e Thamūd, poiché Nūħ rimase presso di loro per mille anni, meno cinquanta, invitandoli all'unicità di Allāh, ma loro non risposero all'invito.
Và trước 'Ad và Thamud Ngài đã tiêu diệt cộng đồng của Nuh. Quả thật cộng đồng Nuh gây ra sự bất công quá độ, ngông cuồng hơn cả 'Ad và Thamud, bởi Nabi Nuh đã ở cùng họ đến chín trăm năm mươi năm để kêu gọi họ mỗi một điều - đó là tôn thờ duy nhất một mình Allah - nhưng họ không đáp lại lời kêu gọi của Người.
He destroyed the people of Noah before the Ad and Thamud. The people of Noah were more unjust and transgressed even more than the Ad and Thamud, because Noah lived amongst them for nine hundred and fifty years inviting them to Allah’s oneness but they did not respond to him.
[Nagpahamak Siya] sa mga kababayan ni Noe bago pa ng [liping] `Ād at [liping] Thamūd. Tunay na ang mga kababayan ni Noe noon ay higit na matindi sa paglabag sa katarungan at higit na mabigat sa pagmamalabis kaysa sa [liping] `Ād at [liping] Thamūd dahil si Noe ay nanatili sa kanila ng isang libong taon maliban sa limampung taon, habang nag-aanyaya sa kanila sa paniniwala sa kaisahan ni Allāh, ngunit hindi sila tumugon.
Âd ve Semûd kavimlerinden önce Nuh'un kavmini helak etmişti. Nuh'un kavmi, Âd ve Semûd kavimlerinden daha zalim ve azgın kimselerdi. Çünkü Nuh -aleyhisselam- dokuz yüz elli sene onların arasında kaldı ve onları Allah'ı birlemeye davet etti. Ancak ona icabet etmediler.
Lut kavminin şehirlerini gökyüzüne kaldırdı, sonra ters çevirdi, sonra da yeryüzüne geçirdi.
Negeri-negeri kaum Lut juga diangkat oleh Allah ke langit kemudian Dia membalikkannya dan menjatuhkannya kembali ke bumi.
Ang mga pamayanan ng mga kababayan ni Lot ay iniangat niya tungo sa langit. Pagkatapos ibinagsak Niya ang mga ito sa lupa,
Và những thành phố của cộng đồng Nabi Lut đã bị Ngài đưa cao lên trời rồi lật úp chúng xuống đất trở lại.
Elevó las aldeas de la gente de Lot hacia el cielo y luego las arrojó abajo.
E sollevò al cielo i villaggi del popolo di Lūţ e poi li rovesciò e li fece precipitare a terra.
Les cités du peuple de Loth, Il les éleva dans le Ciel, les renversa puis les fit tomber sur la Terre.
He raised the villages of the people of Lot to the sky and then dropped them to ground.
وَالْمُؤْتَفِكَةَ أَهْوَىٰ (And He destroyed the overturned towns also,... 53:53) The word Mu'tafikah literally means mu'talifah (joined together). These were a few settlements adjacent to the city. Holy Prophet Lut (علیہ السلام) was sent to them. Because of disobedience and commission of shameful and unspeakable sins, their cities [ of Sodom and Gomorrah ] were turned upside down by Jibra'il (علیہ السلام) .
I narod Lutov podigao je do nebesa, zatim ih okrenuo i na Zemlju sručio.
فَغَشَّاهَا مَا غَشَّىٰ (so covered they were by that which covered.... 53:54). This refers to the fact that the cities were first overturned, and after that stones of hard clay were sent down on them, which covered them.
Here ends the teachings of the scriptures of Musa and Ibrahim (علیہما السلام) .
Puis Il les recouvrit de pierres après les avoir renversées et laissées tomber sur la Terre.
He then covered them with stones after raising them to the sky and dropping them to the ground.
Lalu setelah mengangkat negeri-negeri itu ke langit dan menjatuhkannya ke bumi, Dia menutupnya dan menimpakan padanya bebatuan yang menghilangkan negeri itu.
Pa su pogođeni kamenjem nakon što su u visine podignuti, a onda na Zemlju sručeni.
Luego las cubrió con piedras, tras elevarlas al cielo y dejarlas caer.
Gökyüzüne kaldırıp yere geçirdikten sonra onlara taşlar isabet edip (azap) bürüdü.
Poi li colpì con le pietre finché non ne furono ricoperti, dopo averli sollevati al cielo e gettati a terra.
saka nagtakip Siya sa mga ito – at nagpatama Siya sa mga ito ng mga bato – ng itinakip Niya sa mga ito matapos ng pag-angat sa mga ito tungo sa langit at ng pagpapabagsak sa mga ito sa lupa.
Rồi Ngài tiếp tục trút lên chúng cơn mưa đá sau khi chúng đã bị nâng cao lên trời rồi lật úp xuống đất.
O kojem dokazu moći svoga Gospodara želiš da diskutuješ, o čovječe, i pouku ne uzimaš.
Lantas bukti-bukti Tuhanmu yang mana yang menunjukkan kekuasaan-Nya yang kamu tentang -wahai manusia-, sehingga kamu tidak mengambil pelajaran darinya?!
Hãy chỉ xem đâu là dấu hiệu nói về quyền năng của Thượng Đế ngươi hỡi con người khiến ngươi hoài nghi, phủ nhận nó?
Kaya sa alin sa mga tanda ng Panginoon mo na nagpapatunay sa kakayahan Niya nakikipagtalo ka, O tao, para hindi ka mapangaralan sa pamamagitan ng mga ito?
-Ey insan!- Şimdi Rabbinin kudretine delalet eden hangi nimetine karşı koyarak ondan öğüt almıyorsun?
Entonces, ¿acerca de cuál de los signos de tu Señor que indica Su poder disputas, ser humano?
فَبِأَيِّ آلَاءِ رَبِّكَ تَتَمَارَىٰ (Then, which of your Lord's bounties would you dispute?....53:55). Tamara means to dispute and oppose. According to Ibn ` Abbas ؓ ، the verse is addressed to every human being. After seeing so many and so clear and invincible arguments in the preceding verses and the Signs in the scriptures of Musa and Ibrahim (علیہما السلام) that support and substantiate the claims of the Holy Prophet Muhammad ﷺ about the truth of his revelation, the verse says to the obstinate disbelievers: How long will you continue to deny the truth and wander in the wilderness of disbelief? The verse further makes it abundantly clear for those who think and deliberate that there should be no room for any doubt in the Messenger of Allah ﷺ ، his revelation and his teachings. Having heard about the stories of destruction and punishment of past nations, this is an opportune occasion for them to straighten out. This well-timed occasion is a favour of Allah. They should take advantage of it instead of fighting and opposing it.
A nation makes superb progress and surpasses other nations. It is apparently impossible for it to be overpowered. Thereafter, certain factors come into play and that nation is destroyed or faces decline and fades into oblivion. This indicates that there is a Super Power over human beings that decides about the future of nations. If even such events of history do not impart a lesson to a human being, what will?
Quels sont donc les signes de ton Seigneur que tu contestes, ô être humain, et dont tu ne tires aucun enseignement?
So which of the signs of your Lord indicating His power do you dispute with, O man, and not take a lesson from?
Di quali chiari Segni che mostrano la Potenza del tuo Dio discuti e non ti convinci, o uomo?!
Ovaj poslanik koji vam je poslat jer iz reda prijašnjih poslanika.
Este Mensajero que se les envía es como los Mensajeros anteriores.
هَـٰذَا نَذِيرٌ مِّنَ النُّذُرِ الْأُولَىٰ (This [ Holy Prophet ] is a warner from the (genus of the) previous warners...53:56). Hadha is a demonstrative pronoun and points either to the Holy Prophet ﷺ or to the Qur'an. With reference to the Holy Prophet ﷺ ، it means that in the past, many Prophets were sent to their respective nations, and the Holy Prophet ﷺ is sent to all mankind, and he is not a new thing among the Messengers (علیہم السلام) . He is well-established in the straight path. With reference to the Qur'an, it means that he has come with a book of guidance which, if complied with, assures them of success in this world and in the Hereafter. The opponents should fear the Divine punishment.
Đây chính là Thiên Sứ được gởi đến cho các ngươi thuộc tầng lớp Thiên Sứ trước đây.
A Warning and Exhortation, the Order to prostrate and to be humble
Allah said,
هَـذَا نَذِيرٌ
(This is a warner) in reference to Muhammad ﷺ ,
مِّنَ النُّذُرِ الاٍّوْلَى
(from the warners of old.) means, just like the warners of old, he was sent as a Messenger as they were sent as Messengers. Allah the Exalted said,
قُلْ مَا كُنتُ بِدْعاً مِّنَ الرُّسُلِ
(Say: "I am not a new thing among the Messengers.")(46:9) Allah said;
أَزِفَتِ الاٌّزِفَةُ
(The Azifah draws near.) that which is near, the Day of Resurrection, has drawn nearer,
لَيْسَ لَهَا مِن دُونِ اللَّهِ كَاشِفَةٌ
(None besides Allah can avert it.) no one besides Allah can prevent it from coming, nor does anyone know when it will come, except Him. The warner is eager to convey his knowledge of the imminence of a calamity, so that it does not befall those to whom he is a warner. As He said;
إِنِّينَذِيرٌ لَّكُمْ بَيْنَ يَدَىْ عَذَابٍ شَدِيدٍ
(He is only a warner to you in face of a severe torment.) (34:46) And in the Hadith:
«أَنَا النَّذِيرُ الْعُرْيَان»
(I am the naked warner,) meaning, I was in such a hurry to warn against the evil I saw coming, that I did not wear anything. In this case, one rushes to warn his people in such haste that he will be naked. This meaning befits the meaning of the Ayah,
أَزِفَتِ الاٌّزِفَةُ
(the Azifah draws near.), in reference to the nearing Day of Resurrection. Allah said in the beginning of the Surah:
اقْتَرَبَتِ السَّاعَةُ
(The Hour has drawn near.)(54:1) Imam Ahmad recorded that Sahl bin Sa`d said that the Messenger of Allah ﷺ said,
«إِيَّاكُمْ وَمُحَقَّرَاتِ الذُّنُوبِ، فَإِنَّمَا مَثَلُ مُحَقَّرَاتِ الذُّنُوبِ كَمَثَلِ قَوْمٍ نَزَلُوا بِبَطْنِ وَادٍ، فَجَاءَ ذَا بِعُودٍ وَجَاءَ ذَا بِعُودٍ، حَتْى أَنْضَجُوا خُبْزَتَهُمْ، وَإِنَّ مُحَقَّرَاتِ الذُّنُوبِ، مَتَى يُؤْخَذُ بِهَا صَاحِبُهَا، تُهْلِكُه»
(Beware of small sins! The example of the effect of small sin is that of people who settled near the bottom of a valley. One of them brought a piece of wood, and another brought another piece of wood, until they cooked their bread! Verily, small sins will destroy its companion, if one is held accountable for them.) Allah the Exalted admonishes the idolators because they hear the Qur'an, yet they turn away from it in heedless play,
تَعْجَبُونَ
(wonder) doubting that it is true.
وَتَضْحَكُونَ
(And you laugh) in jest and mock at it,
وَلاَ تَبْكُونَ
(and weep not,) just as those who believe in it weep,
وَيَخِرُّونَ لِلاٌّذْقَانِ يَبْكُونَ وَيَزِيدُهُمْ خُشُوعًا
(And they fall down on their faces weeping and it increases their humility.)(17:109) Allah said;
وَأَنتُمْ سَـمِدُونَ
(While you are Samidun.) Sufyan Ath-Thawri reported that his father narrated that Ibn `Abbas said about Samidun, "Singing; in Yemenite dialect `Ismid for us' means `Sing for us."' `Ikrimah said something similar. In another narration from Ibn `Abbas, he said that,
سَـمِدُونَ
(Samidun) means, "Turning away." Similar was reported from Mujahid and `Ikrimah. Allah the Exalted ordered His servants to prostrate to Him, worship Him according to the way of His Messenger, and to fulfill the requirement of Tawhid and sincerity,
فَاسْجُدُواْ لِلَّهِ وَاعْبُدُواْ
(So fall you down in prostration to Allah and worship Him.) meaning, with submission, sincerity, and Tawhid. Al-Bukhari recorded that Abu Ma`mar said that `Abdul-Warith said that Ayyub said that `Ikrimah said that, Ibn `Abbas said, "The Prophet prostrated upon reciting An-Najm and the Muslims, idolators, Jinns and mankind who were present prostrated along with him." Only Muslim collected this Hadith. Imam Ahmad recorded that Al-Muttalib bin Abi Wada`ah said, "While in Makkah, the Messenger of Allah ﷺ once recited Surat An-Najm, then prostrated along with all those who were with him at the time. I raised my head, however, and I refused to prostrate." Al-Muttalib had not embraced Islam yet, but ever since he became Muslim, he would never hear anyone recite this Surah until the end, without prostrating with whomever was prostrating after reciting it. An-Nasa'i also collected this Hadith in the Book of Al-Bukhari, excluding prayer in his Sunan. This is the end of the Tafsir of Surat An-Najm. All praise and thanks are due to Allah.
Rasul yang diutus kepada kalian ini adalah dari jenis rasul-rasul yang terdahulu.
This messenger that is sent to you is from the class of the earlier messengers.
Questo Messaggero che vi è stato inviato è della stessa specie dei messaggeri precedenti.
Ang Sugong isinugong ito sa inyo ay kabilang sa uri ng mga sugong sinauna.
Size gönderilen bu resul daha önceden gönderilen resullerdendir.
Ce Messager qui vous a été envoyé est semblable aux anciens messagers.
Yakın olan o kıyamet yaklaştı.
La Résurrection, déjà proche, se rapproche davantage.
El Día del Juicio se acerca.
Sudnji dan se približio.
La vicina Resurrezione è incombente.
Lumapit ang Pagbangong malapit.
أَزِفَتِ الْآزِفَةُ لَيْسَ لَهَا مِن دُونِ اللَّـهِ كَاشِفَةٌ (The Imminent (Hour) has approached. [ 53:57] There is no one, beside Allah, to remove it...53:57-58). The verb ` azifa is used in the sense of qaruba which means to draw near. Azifah is the feminine active participle from the verb azifa and it refers to the Imminent Event. In other words, the Imminent Event has drawn near, referring to the Day of Resurrection. No one besides Allah can prevent it from happening, nor does anyone know when it will happen, except Him. The imminence of Resurrection is in relation to the age of the entire world. The Ummah of Holy Prophet Muhammad ﷺ is right at the end of it near the Day of Judgment.
The Day of Standing has drawn nearer.
Kiamat yang dekat sudah mendekat.
Ngày Tận Thế đang tiến đến rất gần.
There is no one that can push it back and no one to uncover it besides Allah.
Walang ukol dito na isang tagatulak na magtutulak dito at walang tagapabatid na babatid dito maliban kay Allāh.
No hay nadie que pueda impedirlo y nadie que sepa cuándo es, sino Al-lah.
Rien ne saurait la repousser et personne n’en a la connaissance, excepté Allah.
Không ai có thể ngăn chặn được nó xảy ra cũng như biết trước được bao giờ nó xảy ra, ngoại trừ một mình Allah.
Niko pored Allaha ne može da ga spriječi ili da otkrije kada će se desiti.
Non vi è nessuno che possa impedire il suo arrivo, e nessuno ne è a conoscenza all'infuori di Allāh.
Yüce Allah'tan başka onu defedecek ve onu bilecek kimse yoktur.
Tidak ada penahan yang bisa menahannya dan tidak ada yang tahu kejadiannya selain Allah.
Vi meravigliate forse che questo Corano che vi viene recitato provenga da Allāh?!
Phải chăng với Qur'an đang xướng đọc cho các ngươi nghe này đây khiến các ngươi ngạc nhiên khi biết Nó đến từ Allah?!
Kaya ba sa Qur'ān na ito na binibigkas sa inyo nagtataka kayo na ito ay mula sa ganang kay Allāh?
Zar se čudite da je Kur'an koji vam se čita od Allaha?
Do you marvel at this Qur’ān that is recited to you, that it is from Allah?
Lalu apakah dengan Al-Qur`ān yang dibacakan kepada kalian ini kalian merasa heran bila ia berasal dari sisi Allah?!
أَفَمِنْ هَـٰذَا الْحَدِيثِ تَعْجَبُونَ وَتَضْحَكُونَ وَلَا تَبْكُونَ (Do you then wonder at this discourse, and laugh [ at it ], and not weep....53:59-60). The phrase this discourse' refers to the Qur'an. That is, the Qur'an, the Divine Discourse, which is itself a miracle, has already come to them. They are surprised at it and laugh in jest and mock at it, and do not weep at their sins and shortcomings.
¿Se sorprenden de este Corán que se les recita, que proviene de Al-lah?
Vous étonnez-vous que ce Coran qui vous est récité provienne d’Allah?
Şimdi siz, kendinize okunan bu Kur'an'ın Allah katından olduğuna mı şaşırıyorsunuz?
En riez-vous par moquerie et ne pleurez-vous pas lorsque vous entendez ses exhortations?
E lo deridete e ve ne prendete gioco, e non piangete quando ascoltate le sue prediche?!
And laugh mockingly at it and not cry when hearing its admonitions?
Onunla alay edip gülüyor ve içindeki öğütleri duyunca ağlamıyorsunuz?
Tumatawa kayo rito bilang pangungutya rito at hindi kayo umiiyak sa sandali ng pagkadinig ng mga pangaral nito,
Lalu kalian menertawakannya sebagai bentuk penghinaan terhadapnya dan kalian tidak menangis ketika mendengar nasihat-nasihatnya?!
Và các ngươi bật cười chế nhạo về điều đó và không hề biết khóc khi nghe được những lời cảnh báo.
¿Se ríen burlonamente de él en vez de llorar al escuchar sus advertencias?
pa mu se smijete i izrugivate, a ne plačete kada se on uči.
Son negligentes en ello, no prestan atención.
وَأَنتُمْ سَامِدُونَ (while you are engaged in vain play?....53:61). Samidun is the plural of "samid" from the root word sumud which literally denotes to be heedless. Samidun is used in the sense of ghafilun, meaning unmindful. Some of the Imams have interpreted the word sumud to mean to sing. That meaning can equally fit or apply in this context.
Ve sizler onu önemsemiyor, ihtimam da göstermiyorsunuz!
Và rồi các ngươi cười khinh khi chẳng thèm quan tâm.
i ne obraćate pažnju na njega.
Whilst you are neglectful of it, not giving it any attention?
Distraits et insouciants que vous êtes?
habang kayo ay mga naglilibang palayo rito, na hindi pumapansin dito.
E ne siete incuranti e non gli date alcuna importanza?!
Bahkan, kalian selalu lalai darinya dan tidak memperhatikannya?!
Thế nên các ngươi hãy quỳ lạy Allah duy nhất và thành tâm thờ phượng Ngài.
Prostratevi ad Allāh solo e siate sinceri nei Suoi confronti nel culto۩.
Prostérnense solo ante Al-lah, y dediquen su adoración solo a Él.
Sebab itu, sujudlah kepada Allah semata dan ikhlaskanlah ibadah hanya untuk-Nya.
So prostrate to Allah alone, and dedicate your worship to Him.
The history of the prophets as related in the Quran shows that the denial of Truth and its fatal result are as close to each other as two fingers of the same hand. If a man has the ability to comprehend, as soon as he indulges in denial of the Truth and becomes arrogant, he will sense that God’s wrath is about to descend on him; he will consequently give up the way of arrogance and adopt the way of obedience. But man is so intoxicated that he is unable to see things which are right in front of him.
O halde yalnızca Yüce Allah'a secde edin ve ibadeti O'na has kılın.
Prosternez-vous donc devant Allah Seul et adorez-Le sincèrement.
Samo Allahu padajte ničice i samo Njemu iskreno ibadet činite.
فَاسْجُدُوا لِلَّـهِ وَاعْبُدُوا۩ ﴿62﴾ (Now, fall down in prostration and worship [ Allah ]... 53:62). It means that preceding verses have a lesson for everyone who considers them seriously that he should worship Allah and bow down before him in humbleness.
It is recorded in Bukhari on the authority of Sayyidna Ibn ` Abbas ؓ that when the Holy Prophet ﷺ recited this verse he prostrated, and all those around him also prostrated along with him-Muslims, pagans, Jinns and mankind. Another report from ` Abdullah Ibn Masud ؓ ، as recorded in Bukhari and Muslim, narrates that when the Holy Prophet ﷺ finished reciting the Surah before a mixed gathering of Muslims and disbelievers, and, along with his followers, he prostrated himself on the ground, the disbelievers too prostrated, except one old Quraishi man who took a handful of soil and, having applied it on his forehead said, 'This is enough for me.' ` Abdullah Ibn Masud ؓ said that he saw this man later on killed as a disbeliever. Following the example of the Holy Prophet ﷺ ، the Muslims were expected to prostrate. As far as the idolaters are concerned, having been profoundly impressed with the solemnity of the occasion and being overawed by the august recitation of the Qur'anic words, as well as by the Divine Majesty and Glory, might also have fallen in prostration. However, since this prostration was performed in the state of disbelief, it did not carry any reward, but it did leave a deep impression on them; and as a result of this impact, they all later on embraced the Islamic faith, except one person who died in the state of kufr, because he arrogantly refrained from performing the sajdah.
Sahihain record a report from Sayyidna Zaid Ibn Thabit ؓ to the effect that he recited the entire Surah An-Najm in the presence of the Holy Prophet ﷺ ، but he [ the Holy Prophet ﷺ ] did not perform the sajdah. It does not necessarily follow from this that the sajdah is not obligatory or compulsory. It is possible that at that particular moment, he did not have his ablution or there must have been some other legitimate reason for not performing the sajdah. In such situations, it is not obligatory to perform the sajdah forthwith. It can be delayed until the reason has ceased. And Allah, the Pure and Exalted, knows best!
Surah An-Najm, through the help and grace of Allah, the Pure, the exalted, ended on Friday night 1st Rabi`-uth-Thani 1391, in one week. Allah willing, this chapter will be followed by Surah Al-Qamar. Allah grants success!
Al-hamdulillah
The Commentary on
Surah An-Najm
Ends here
Kaya magpatirapa kayo kay Allāh lamang at magpakawagas kayo para sa Kanya sa pagsamba.
