Il Compassionevole, Colui che possiede immensa Misericordia,
Milostivi koji posjeduje ogromnu milost.
Le Tout Miséricordieux, celui dont la miséricorde est étendue.
The Merciful one, possessor of vast mercy.
Rahman geniş rahmet sahibidir.
(Allah) Yang Maha Pengasih, yang memiliki rahmat yang luas.
Đấng Rất Mực Độ Lượng, có lòng thương xót bao la.
Linkage of the Surah and the Wisdom of Repeating the words, 'Which of the bounties of your Lord will you deny?'
The preceding Surah Al-Qamar was mainly concerned with some of the rebellious nations of antiquity who were punished for rejecting the Divine Message. The description of every punishment was followed by the sentence: فَكَيْفَ كَانَ عَذَابِي وَنُذُرِ (Then how was My torment and My warnings? ...54:16). This sentence was repeated many times in order to warn people against similar Divine punishment. Another verse that was repeated as a refrain at telling intervals is وَلَقَدْ يَسَّرْنَا الْقُرْآنَ لِلذِّكْرِ فَهَلْ مِن مُّدَّكِرٍ “ And indeed We have made the Qur'an easy for seeking advice. So, is there one to seek advice?...54:17). This verse urges people to accept the Qur'anic Message, believe in it and follow its right guidance.
Surah Ar-Rahman, on the other hand, mainly describes the boons and bounties of Allah, of this world as well as of the Hereafter. Thus when a particular bounty of Allah is described, the verse: فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ fa-bi-ayyi' ala'i Rabbikuma tukadhdhiban (So, which of the bounties of your Lord will you deny?) is used deliberately as a refrain in order to awaken the people and urge them to give thanks to Allah for His favours. This verse is repeated thirty-one times in the Surah. According to the rules of stylish usage, repetition of an expression serves the deliberate purpose of 'emphasis'. Especially, the repetition in these two Surahs of the Qur'an is repetition only in apparent form. In reality, the repeated sentence is each time related to a new subject, and having its own significance, cannot be taken as redundant. In Surah Al-Qamar, the فَكَيْفَ كَانَ عَذَابِي وَنُذُرِ (Then how was My torment 54:16) has followed the description of each new torment. Likewise, in Surah Ar-Rahman, after the description of every new bounty the verse فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ (So, (0 mankind and Jinn,) which of the bounties of your Lord will you deny?) is repeated, which being related to a new subject is not redundant. ` Allamah Suyati (رح) terms this device of repetition as At-tardid. Arab masters of eloquence, regard this device as aesthetically beautiful, polished, effective, moving, forceful and persuasive use of language. The device is used both in prose as well as in poetry. It is used not only in Arabic but [ almost in all the languages of the world, as for instance ] the most accomplished and consummate poets of Persian and Urdu have used them. This is no occasion to collect samples of their compositions here. Tafsir Rah-ul-Ma` ani has collected its several examples on this occasion.
Was Surah Ar-Rahman Revealed in Makkah or Madinah?
On the basis of a few narratives Imam Qurtubi concluded that this Surah was revealed in Makkah, and he prefers this view. Tirmidhi records from Sayyidna Jabir ؓ that the Messenger of Allah ﷺ recited this Surah before some people who remained silent. The Holy Prophet ﷺ said:
"I recited this Surah to the Jinns, on the night of Jinn, and their receptive response was better than yours! Whenever I recited Allah's statements فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ (So, (0 mankind and Jinn,) which of the bounties of your Lord will you deny?) They said: لَا بِشیءِ مِّن نِّعَمِکَ رَبَّنَا نُکَذِّبُ فَلَکَ الحَمد 'None of your bounties do
we deny, our Lord! All praise is due to You'.
This narrative indicates that this Surah was revealed in Makkah, because 'the night of the Jinn' refers to the night when the Messenger of Allah ﷺ met the Jinns to convey to them the Message of the Qur'an and impart knowledge to them. This incident took place in Makkah. Likewise, Imam Qurtubi refers to a few more narratives which indicate that this Surah was revealed in Makkah.
The opening word of the first verse of the Surah is Ar-Rahman (The All-Merciful). One of the reasons for beginning the Surah with this name of Allah is presumably that the infidels of Makkah were unaware of this name of Allah. They used to say, وَمَا الرَّحْمَـٰنُ "What is Ar-Rahman? " [ as mentioned in 25:60] This name has been selected here to let them know it.
The second reason could be to indicate that teaching the Qur'an, which has been mentioned in the next verse as Allah's act, was a sheer gift flowing from Allah's beneficence, and not because this or any other act is obligatory on Allah for which He could be held responsible, nor because He is in need of anyone.
In the entire Surah, Allah's bounties - worldly as well spiritual - are continuously recounted. The greatest of all bounties is the knowledge of the Holy Qur'an, because it is an all-comprehensive Book directing man in temporal and spiritual matters and in matters relating to this world and the next. Those who heeded the Holy Qur'an and fulfilled its right, like the blessed Companions, Allah raised their status in the Hereafter and blessed them with inconceivable bounties and favours. In this world too they are promoted to such high stations as the greatest of kings were not able to attain.
El Compasivo, poseedor de vasta Misericordia.
Which was revealed in Makkah
Imam Ahmad recorded that Zirr said that a man said to Ibn Mas`ud: "How is this recited: "Ma'in Ghayri Yasin or Asin" He asked him, "Are you that proficient in reciting the whole Qur'an" He replied, "I recite the Mufassal section in one Rak`ah." So he said, "Woe to you! Do you recite the Qur'an in haste, as if it is poetry I know that the Prophet used to recite two Surahs from the beginning of the Mufassal section (in one Rak`ah)." And Ibn Mas`ud considered Surat Ar-Rahman to be the beginning of the Mufassal section. Abu `Isa At-Tirmidhi recorded that Jabir said, "The Messenger of Allah ﷺ went to his Companions and recited Surat Ar-Rahman from beginning to end for them, but they did not say anything. The Prophet said,
«لَقَدْ قَرَأْتُهَا عَلَى الْجِنِّ لَيْلَةَ الْجِنِّ فَكَانُوا أَحْسَنَ مَرْدُودًا مِنْكُمْ، كُنْتُ كُلَّمَا أَتَيْتُ عَلَى قَوْلِهِ:
فَبِأَىِّ ءَالاءِ رَبِّكُمَا تُكَذِّبَانِ
قَالُوا: لَا بِشَيْءٍ مِنْ نِعَمِكَ رَبَّنَا نُكَذِّبُ فَلَكَ الْحَمْد»
(I recited it to the Jinns, on the night of the Jinns and their response was better than yours! Whenever I recited Allah's statement: (Then which of the blessings of your Lord will you both deny)( They said, "None of Your favors do we deny, our Lord! All praise is due to you.") At-Tirmidhi recorded it and he said, "This Hadith is Gharib." Al-Hafiz Abu Bakr Al-Bazzar also collected this Hadith. Abu Ja`far Ibn Jarir recorded that `Abdullah bin `Umar said that the Messenger of Allah ﷺ recited Surat Ar-Rahman, or it was recited before him, and he said,
«مَا لِيَ أَسْمَعُ الْجِنَّ أَحْسَنَ جَوَابًا لِرَبِّهَا مِنْكُمْ؟»
(Why do I hear the Jinn giving a better response to their Lord than you) They said, "Why is that, O Allah's Messenger" He said,
«مَا أَتَيْتُ عَلَى قَوْلِ اللهِ تَعَالَى:
فَبِأَىِّ ءَالاءِ رَبِّكُمَا تُكَذِّبَانِ
إِلَّا قَالَتِ الْجِنُّ: لَا بِشَيْءٍ مِنْ نِعَمِ رَبِّنَا نُكَذِّب»
(Whenever I recited the statement of Allah the Exalted, (Then which of the blessings of your Lord will you both deny)( The Jinn responded by saying, "None of the favors of our Lord do we deny.")" Al-Hafiz Al-Bazzar also collected this Hadith.
بِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِ
In the Name of Allah, the Most Gracious, the Most Merciful.
Ar-Rahman revealed and taught the Qur'an
Allah informs of His favors and His mercy for His creatures, for He revealed the Qur'an to His servants, He made memorizing and understanding of it easy for those on whom He has bestowed His mercy,
الرَّحْمَـنُ - عَلَّمَ الْقُرْءَانَ - خَلَقَ الإِنسَـنَ - عَلَّمَهُ البَيَانَ
(Ar-Rahman! He has taught the Qur'an. He created man. He taught him Al-Bayan.) Al-Hasan said: "Eloquent speech." This refers to Allah teaching the Qur'an, that is, teaching the servants how to recite it by making it easy for them to speak and pronounce letters with the various parts of the mouth, such as the alveolar bridge, the tongue and the lips
Among Allah's Signs: the Sun, the Moon, the Sky and the Earth
Allah said,
الشَّمْسُ وَالْقَمَرُ بِحُسْبَانٍ
(The sun and the moon (run) on fixed courses.) They move in their orbit in perfect succession, according to precise calculation that is never delayed nor disturbed,
لاَ الشَّمْسُ يَنبَغِى لَهَآ أَن تدْرِكَ القَمَرَ وَلاَ الَّيْلُ سَابِقُ النَّهَارِ وَكُلٌّ فِى فَلَكٍ يَسْبَحُونَ
(It is not for the sun to overtake the moon, nor does the night outstrip the day. They all float, each in an orbit.)(36:40),
فَالِقُ الإِصْبَاحِ وَجَعَلَ الَّيْلَ سَكَناً وَالشَّمْسَ وَالْقَمَرَ حُسْبَاناً ذَلِكَ تَقْدِيرُ الْعَزِيزِ الْعَلِيمِ
((He is the) Cleaver of the daybreak. He has appointed the night for resting, and the sun and the moon for calculating. Such is the measuring of the Almighty, the All-Knowing.) (6:96), Allah said,
وَالنَّجْمُ وَالشَّجَرُ يَسْجُدَانِ
(And the Najm and the trees prostrating.) Ibn Jarir commented, "Scholars of Tafsir disagreed over the meaning of Allah's statement, `And the Najm.' They agreed, however, that the trees mentioned here are those that stand on trunks."`Ali bin Abi Talhah reported that Ibn `Abbas said, "An-Najm refers to the plants that lay on the ground." Similar was said by Sa`id bin Jubayr, As-Suddi and Sufyan Ath-Thawri. This is what Ibn Jarir preferred, may Allah have mercy upon him. Mujahid said, "An-Najm (the star); the one that is in the sky." Al-Hasan and Qatadah said similarly. This is the saying that is the most obvious, and Allah knows best, for Allah the Exalted said,
أَلَمْ تَرَ أَنَّ اللَّهَ يَسْجُدُ لَهُ مَن فِى السَّمَـوَتِ وَمَن فِى الاٌّرْضِ وَالشَّمْسُ وَالْقَمَرُ وَالنُّجُومُ وَالْجِبَالُ وَالشَّجَرُ وَالدَّوَآبُّ وَكَثِيرٌ مِّنَ النَّاسِ
(See you not that whoever is in the heavens and whoever is on the earth, and the sun, and the moon, and the stars, and the mountains, and the trees, and the moving creatures, and many of mankind prostrate themselves to Allah.)(22:18) Allah's statement,
وَالسَّمَآءَ رَفَعَهَا وَوَضَعَ الْمِيزَانَ
(And the heaven He has raised high, and He has set up the balance.) meaning the justice, as He said in another Ayah,
لَقَدْ أَرْسَلْنَا رُسُلَنَا بِالْبَيِّنَـتِ وَأَنزَلْنَا مَعَهُمُ الْكِتَـبَ وَالْمِيزَانَ لِيَقُومَ النَّاسُ بِالْقِسْطِ
(Indeed, We have sent Our Messengers with clear proofs, and sent down with them the Book and the balance that mankind may keep up equity.)(57:25) Allah said here,
أَلاَّ تَطْغَوْاْ فِى الْمِيزَانِ
(In order that you may not transgress the balance.) meaning, He created the heavens and earth in justice and truth so that everything is founded on, and observing, justice and truth. Allah's statement,
وَأَقِيمُواْ الْوَزْنَ بِالْقِسْطِ وَلاَ تُخْسِرُواْ الْمِيزَانَ
(And observe the weight with equity and do not make the balance deficient.) meaning, do not cheat in the weights and measures, but rather observe justice and fairness,
وَزِنُواْ بِالْقِسْطَاسِ الْمُسْتَقِيمِ
(And weigh with the true and straight balance.)(26:182) Allah said,
وَالاٌّرْضَ وَضَعَهَا لِلاٌّنَامِ
(And the earth He has put down (laid) for Al-Ana'm.) Allah raised the heavens and put down, or laid, the earth and balanced it with firm mountains, so that it would be stable for its residents that live on it, i.e. the various types and kinds of creatures, different in species, shape, color and language. Ibn `Abbas, Mujahid, Qatadah and Ibn Zayd said that Al-An'am means the creatures.
فِيهَا فَـكِهَةٌ
(Therein are fruits,) of various colors, taste and scent,
وَالنَّخْلُ ذَاتُ الاٌّكْمَامِ
(and date palms producing Akmam.) Allah mentioned the date tree here specifically because of its benefit, both fresh and dry. Ibn Jurayj reported that Ibn `Abbas said said Al-Akmam, means sheathed fruit stalks. Similar was said by more than one of the scholars of Tafsir, it refers to the stalks that the seeds grow in to become a cluster of dates, unripe green dates then they ripen and ripen more. Allah said,
وَالْحَبُّ ذُو الْعَصْفِ وَالرَّيْحَانُ
(And also corn, with (its) `Asf, and Rayhan.) `Ali bin Abi Talhah said that Ibn `Abbas said that in,
وَالْحَبُّ ذُو الْعَصْفِ
(And also corn, with (its) `Asf), `Asf means straw." Al-`Awfi reported from Ibn `Abbas, "`Asf is green leaves cut from the stem, so it is called `Asf when it dries out." Similarly, Qatadah, Ad-Dahhak and Abu Malik said that `Asf means straw. Ibn `Abbas, Mujahid and others said that Rayhan means leaves, while Al-Hasan said that it means sweet-scented plants. `Ali bin Abi Talhah reported that Ibn `Abbas said that Rayhan means green leaves. The meanings here, and Allah knows best, are the various crops that produce straw, such as wheat and barley, and Rayhan are the leaves that grow on the stems.
Mankind is surrounded by Allah's Favors
Allah said,
وَالْحَبُّ ذُو الْعَصْفِ وَالرَّيْحَانُ
(13. Then which of the blessings of your Lord will you both deny)
meaning, "O mankind and Jinn,which of the favors that Allah has given to you do you deny" Muj ahid and others said this, and itis apparent when one reads what comes af ter it . Meaning the favors that are obvious to youwhile you are surrounded by them, you cannot deny or rej ect them. So we say, just as thebelievers among the Jinns said, "O Allah! None of Your favors do we deny. All praise is due toYou. " Ibn ` Abbas used to say, "Nay, our Lord! " meaning, "None of Your favors do we deny. "
1- Rahmân,
2- Kur’ân’ı öğretti;
3- İnsanı yarattı;
4- Ona beyânı öğretti.
5- Güneş ve ay, bir hesap ile hareket eder.
6- Yıldızlar ve ağaçlar da secde ederler.
7- Göğü O yükseltti ve mîzânı/adaleti de O koydu.
8,9- Bu, terazide haksızlık yapmayın; tartıyı adaletle dosdoğru yapın ve terazide eksiltme yapmayın diyedir.
10- Yeri de (orada yaşayan) varlıklar için (yaratıp düzene) koydu.
11- Orada meyveler ve tomurcuklu hurma ağaçları vardır.
12- Saplı tahıllar ve hoş kokulu bitkiler de vardır.
13- O halde Rabbinizin nimetlerinden hangisini yalanlayabilirsiniz?
(Mekke’de inmiştir. 78 âyettir)
Rahmân ve Rahîm Allah’ın adı ile.
1. Bu sûre-i celileyi Yüce Allah, rahmetinin genişliğine, ihsanının kapsamına, lütuf ve iyiliklerinin çokluğuna delâlet eden “Rahmân” ismi ile başlatmaktadır. Daha sonra kullarına ihsan etmiş olduğu rahmetine ve rahmetinin etkilerine delil olan dinî, dünyevî ve uhrevî nimetlerini söz konusu etmektedir. Bunun ardından cinlerin ve insanların kendisine şükretmeleri için nimetlerinin her bir türüne dikkatlerini çekmekte ve: “O halde Rabbinizin nimetlerinden hangisini yalanlayabilirsiniz?” diye sormaktadır.
2. Allah, kullarına lafız ve manaları ile “Kur’ân’ı öğretti”ğini ve bunları öğrenmeyi kolaylaştırdığını bildirmektedir. Bu, Allah’ın kullarına merhametinden ihsan etmiş olduğu en büyük lütuf ve rahmettir. Çünkü onlara en güzel lafızlarla, en açık anlamlarla, her türlü hayrı içeren, her türlü kötülükten sakındıran Arapça bir Kur’ân indirmiştir.
3-4. “İnsanı” en güzel bir surette, azaları mükemmel, organları tastamam, yapısı pek sağlam olarak “yarattı.” Yoktan var eden Yüce Allah, onun yaratılışını çok itinalı ve sağlam yaratmıştır.
4. Yine “ona beyânı” öğretmek suretiyle onu diğer canlılardan pek üstün ve ayrıcalıklı kılmıştır. Beyan, içindekileri açıklayabilme gücüdür. Bu, hem konuşmayı hem de yazı yazmayı öğrettiğini ifade etmektedir.
Yüce Allah’ın Âdemoğullarını kendisi vasıtasıyla diğer varlıklardan üstün ve ayrıcalıklı kıldığı beyân, ona ihsan etmiş olduğu nimetlerinin en değerlilerinden ve en büyüklerindendir.
5. Yani Yüce Allah, güneşi ve ayı yaratmış, kullarına olan rahmetinin ve onlara gösterdiği inayetin bir tecellisi olarak onları belli bir kanuna, hesaba, belli bir ölçüye bağlı kılmıştır. Her ikisi de kulların hizmetine boyun eğmiş bir halde akıp giderler.
Böylelikle onların bu ikisine bağlı olan maslahatları gerçekleşir, yılların sayısını ve hesabı bilirler.
6. Gökteki “yıldızlar ve” yerdeki “ağaçlar da” Rabbini bilir ve anarlar. O’na “secde ederler.” İtaat edip boyun eğerler. O’nun kendilerini amade kıldığı ve kulların maslahat ve menfaatlerine yönelik vazifelerine itaatle boyun eğerler.
7. “Göğü” yeryüzündeki yaratıkların tavanı olmak üzere “O yükseltti ve mîzânı” söz ve fiillerde insanlar arasında adaleti “O koydu.”
“Mîzân”dan kasıt, sadece bildiğimiz terazi değildir. Belirttiğimiz gibi bunun kapsamına hem bilinen terazi, hem eşyanın, miktarların, alanların ve bilinmeyen hususlarının ölçülüp tespit edildiği her türlü ölçüler girer, hem de kullar arasındaki anlaşmazlıkların hükme bağlandığı ve aralarında kendisi ile adaletin sağlandığı hakikat ölçüleri girer. Bundan dolayı Yüce Allah devamla şöyle buyurmaktadır:
8-9. “Bu, terazide haksızlık yapmayın.” Allah, mîzânı/adaleti onda haddi aşmayasınız diye indirdi. Çünkü mesele, sizin akıl ve görüşlerinize havale edilmiş olsaydı ancak Yüce Allah’ın bilebileceği pek çok dengesizlikler ortaya çıkardı. Göklerin, yerin ve onlarda bulunanların hepsinin düzeni bozulurdu.
"Tartıyı adaletle, dosdoğru yapın.” Gücünüz ve imkânınız çerçevesinde tartılarınız adaletli olsun.
"Ve terazide eksiltme yapmayın.” Hakları eksik vermeyin. Mizanın/adaletin aksi olan haksızlığa, zulüm ve haddi aşmaya yönelmeyin.
10. Allah, yeryüzünü mahlukatın faydasına olmak üzere sahip olduğu yoğunluk, yerleşmeye elverişlilik, farklı nitelik ve durumlar gibi özelliklere sahip kıldı. Ta ki orada yerleşsinler, onlar için orası üzerinde bina yapacakları, ekip dikme imkânı bulacakları bir döşek olsun. Orayı kazabilsinler, yollarını izleyebilsinler, madenleri ile ve orada bulunan ihtiyaç duydukları, hatta kendileri için zorunlu olan her şeyden yararlansınlar diye böyle yaptı.
Daha sonra Yüce Allah oradaki zorunlu temel gıdaları söz konusu ederek şöyle buyurmaktadır:
11. “Orada meyveler” kulların meyve olarak yedikleri üzüm, incir, nar, elma ve bunun dışındaki meyve veren bütün ağaçlar “ve tomurcuklu hurma ağaçları vardır.”
Yani olgunlaşıncaya kadar içinden yavaş yavaş salkımların çıktığı tomurcuk kapları bulunan hurma ağaçları vardır. Bu da hem saklanabilecek, hem taze olarak yenilebilecek bir gıdadır. Hem de gerek ikamet edenin, gerek yolculukta bulunanın azığıdır. Aynı zamanda en güzel meyvelerden lezzetli bir meyvedir.
12. “Saplı tahıllar”yani dövülen, saplı taneler vardır. Bunların samanlarından hayvanlar ve başka şeyler için faydalanılır. Bunun kapsamına buğday, arpa, mısır, pirinç, darı vb. girmektedir.
"Ve hoş kokulu bitkiler de vardır.” Bununla insanların yedikleri bütün rızıkların kastedilmiş olma ihtimali vardır. O zaman bu, genel olanın özel olana atfedilmesi kabilinden bir ifade olur. Buan göre Yüce Allah kullarına ihsan etmiş olduğu temel gıda ve rızıkları hem genel, hem de özel türleri ile zikrederek lütfunu hatırlatmaktadır.“Hoş kokulu bitki”den bildiğimiz reyhan/fesleğenin kastedilmiş olma ihtimali de vardır. Allah, bunu zikrederek kullarına olan lütfunu hatırlatmaktadır. Çünkü ruhlara sevinç veren, nefisleri rahatlatan oldukça değerli ve pek hoş olan çeşitli kokuları elde etmeyi Yüce Allah kolaylaştırmıştır.
13. Allah, hem gözlerle hem basiretlerle müşahade edilen pek çok nimetini hatırlattıktan sonra ve hitap da cin ve insanlara yönelik olduğundan dolayı kendi nimetlerini onlara itiraf ettirmek üzere şöyle buyurmaktadır:“O halde Rabbinizin nimetlerinden hangisini yalanlayabilirsiniz?” Yani Allah'ın dini ve dünyevi hangi nimetini inkar edebilirsiniz? Peygamber sallallahu aleyhi ve sellem bu sureyi cinlere okuduğunda onların bu soruya ne güzel cevap vermişlerdir. Zira Peygamber sallallahu aleyhi ve sellem bu ayeti okuduğu her defasında onlar:“Ey Rabbimiz, senin nimetlerinden hiçbir şeyi yalanlayamayız. Hamd yalnız Sana’dır” demişlerdir.
İşte Yüce Allah’ın bu tür nimet ve lütufları kula karşı okunduğu vakit kulun, bu şekilde onları itiraf etmesi, onlara şükretmesi ve bunlardan dolayı Allah’a hamdetmesi gerekir.
Daha sonra Yüce Allah şöyle buyurmaktadır:
Ang Napakamaawain ay ang may awang malawak.
"(Rabb) Yang Maha Pengasih. Yang telah mengajarkan al-Qur`an. Dia menciptakan manusia. Mengajarnya pandai berbicara. Matahari dan bulan (beredar) menurut perhitungan. Dan bintang-bintang dan pohon-pohonan kedua-duanya tunduk kepadaNya. Dan Allah telah meninggikan langit dan Dia meletakkan neraca (keadilan). Supaya kamu jangan melampaui batas tentang neraca itu. Dan tegakkanlah timbangan itu dengan adil dan janganlah kamu mengurangi neraca itu. dan Allah telah meratakan bumi untuk makhluk(Nya). Di bumi itu ada buah-buahan dan pohon kurma yang mempunyai kelopak mayang. Dan biji-bijian yang berkulit dan bunga-bunga yang harum baunya. Maka nikmat Rabb kamu yang manakah yang kamu dustakan?" (Ar-Rahman: 1-13).
Makkiyah
"Dengan Menyebut Nama Allah Yang Maha Pengasih Lagi Maha Penyayang."
(1) Surat yang mulia nan agung ini Allah awali dengan (salah satu) NamaNya, yaitu ar-Rahman (Yang Maha Pengasih), yang menunjukkan betapa luas rahmat dan pemberianNya, serta betapa melimpah kebaikan dan karuniaNya. Kemudian Allah menyebutkan apa yang menunjukkan rahmatNya serta pengaruh yang Allah berikan kepada para hamba berupa nikmat keduniaan, keagamaan, dan keakhiratan. Setelah Allah menyebutkan segala macam dan jenis kenikmatanNya, selanjutnya Dia memperingatkan jin dan manusia untuk bersyukur kepadaNya, dengan berfirman, ﴾ فَبِأَيِّ ءَالَآءِ رَبِّكُمَا تُكَذِّبَانِ ﴿ "Maka nikmat Rabb kamu yang manakah yang kamu dustakan?"
(2) Allah سبحانه وتعالى menyebutkan (dalam ayat ini) bahwa Dia ﴾ عَلَّمَ ٱلۡقُرۡءَانَ ﴿ "telah mengajarkan Al-Qur`an," yakni mengajarkan para ham-baNya lafazh-lafazh dan makna al-Qur`an serta memudahkannya untuk mereka. Hal ini merupakan karunia teragung dan kasih sayang yang Dia anugerahkan kepada hamba-hambaNya, di mana Dia سبحانه وتعالى telah menurunkan al-Qur`an berbahasa Arab dengan lafazh paling indah dan makna paling jelas, yang mencakup segala bentuk kebaikan dan mencegah dari segala kejahatan.
(3-4) ﴾ خَلَقَ ٱلۡإِنسَٰنَ ﴿ "Dia menciptakan manusia" dalam bentuk yang sebaik-baiknya, dengan anggota badan yang sempurna dan bentuk tubuh yang mantap. Allah سبحانه وتعالى benar-benar telah mencipta-kannya dengan sempurna, dan telah memberinya keistimewaan sehingga berbeda dengan binatang, di mana Dia سبحانه وتعالى ﴾ عَلَّمَهُ ٱلۡبَيَانَ ﴿ "mengajarnya pandai berbicara," untuk dapat menjelaskan apa yang ada di dalam hatinya. Hal ini mencakup pengajaran berbicara dan menulis. Oleh karena itu, kemampuan berbicara (menjelaskan) yang dengannya Allah سبحانه وتعالى mengistimewakan manusia daripada makhluk lainnya, adalah di antara nikmat yang paling agung dan paling besar.
(5) ﴾ ٱلشَّمۡسُ وَٱلۡقَمَرُ بِحُسۡبَانٖ ﴿ "Matahari dan bulan (beredar) menurut perhitungan," yakni Allah سبحانه وتعالى menciptakan matahari dan bulan serta menundukkan keduanya untuk beredar sesuai dengan perhitungan yang cermat dan terencana sebagai bentuk rahmat dan perhatian Allah kepada para hamba, sebagai kemaslahatan bagi mereka, dan agar mereka mengetahui bilangan tahun dan perhitungan (waktu).
(6) ﴾ وَٱلنَّجۡمُ وَٱلشَّجَرُ يَسۡجُدَانِ ﴿ "Dan bintang-bintang dan pohon-pohonan kedua-duanya tunduk kepadaNya," yakni, bintang-bintang di langit dan pohon-pohon di bumi, semuanya mengetahui Rabb mereka, sujud kepadaNya, taat, tunduk dan patuh (dengan melaksanakan) tujuan ia diciptakan dan ditundukkan sebagai kemaslahatan bagi para hamba.
(7-8) ﴾ وَٱلسَّمَآءَ رَفَعَهَا ﴿ "Dan Allah telah meninggikan langit," seba-gai atap bagi makhluk bumi, ﴾ وَوَضَعَ ٱلۡمِيزَانَ ﴿ "dan Dia meletakkan neraca (keadilan)," yakni keadilan di antara para hamba, baik dalam ucapan maupun perbuatan. Bukan hanya neraca (mizan) yang kita ketahui, akan tetapi yang dimaksudkan dalam ayat ini adalah se-perti yang kami kemukakan, termasuk di dalamnya mizan tersebut, juga alat untuk menakar barang, alat-alat untuk mengetahui segala sesuatu yang belum diketahui, serta hakikat kebenaran yang de-ngannya diputuskan perkara makhluk dan ditegakkan keadilan di antara mereka. Oleh sebab itu Allah سبحانه وتعالى berfirman, ﴾ أَلَّا تَطۡغَوۡاْ فِي ٱلۡمِيزَانِ ﴿ "Supaya kamu jangan melampaui batas tentang neraca itu," yakni, Allah سبحانه وتعالى meletakkan neraca (keadilan) agar mereka tidak melampaui batas di dalam timbangan, karena apabila perkara ini dikembalikan kepada akal dan pemikiran kalian, niscaya akan terjadi kekacauan yang Allah Mahatahu akan hal itu, dan akan rusaklah langit dan bumi serta apa yang ada pada keduanya.
(9) ﴾ وَأَقِيمُواْ ٱلۡوَزۡنَ بِٱلۡقِسۡطِ ﴿ "Dan tegakkanlah timbangan itu dengan adil," artinya, jadikanlah timbangan itu untuk menegakkan keadilan, yang mana kemampuan dan kecakapan kalian sampai kepadanya. ﴾ وَلَا تُخۡسِرُواْ ٱلۡمِيزَانَ ﴿ "Dan janganlah kamu mengurangi neraca itu," yakni janganlah menguranginya dan melakukan sebaliknya, yakni keti-dakadilan, kezhaliman, dan kesewenang-wenangan.
(10) ﴾ وَٱلۡأَرۡضَ وَضَعَهَا ﴿ "Dan Allah telah meratakan bumi," yang memiliki ketebalan, kepadatan, keberagaman sifat dan kondisi, ﴾ لِلۡأَنَامِ ﴿ "untuk makhluk(Nya)," agar mereka tinggal di atasnya dan bumi itu menjadi tempat tidur bagi mereka. Di sana mereka mem-bangun (rumah tempat tinggal), bercocok tanam, mengolah tanah, menggali (sumur), menapaki jalan-jalan yang luas, memanfaatkan hasil tambang, dan (memanfaatkan) segala sesuatunya yang men-jadi kebutuhan mereka.
Kemudian Allah سبحانه وتعالى menyebutkan sebagian makanan pokok yang ada di atas bumi, dengan FirmanNya,
(11) ﴾ فِيهَا فَٰكِهَةٞ ﴿ "Di bumi itu ada buah-buahan," yakni, semua jenis pepohonan yang menghasilkan buah-buahan yang dapat dinikmati oleh para hamba, berupa buah anggur, buah tin, buah delima, buah apel, dan selainnya, ﴾ وَٱلنَّخۡلُ ذَاتُ ٱلۡأَكۡمَامِ ﴿ "dan pohon kurma yang mempunyai kelopak mayang," memiliki kelopak yang merekah dari tandan kemudian keluar sedikit demi sedikit hingga sempurna menjadi makanan pokok yang disimpan, dimakan dan dijadikan sebagai bekal, baik oleh musafir maupun orang yang mukim, serta menjadi buah-buahan terbaik yang lezat dan nikmat.
(12) ﴾ وَٱلۡحَبُّ ذُو ٱلۡعَصۡفِ ﴿ "Dan biji-bijian yang berkulit," yakni me-miliki tangkai yang ditebah sehingga bermanfaat untuk binatang ternak dan selainnya. Termasuk di dalamnya, biji gandum, beras gandum, jagung, padi, jewawut dan selainnya. ﴾ وَٱلرَّيۡحَانُ ﴿ "Dan bunga-bunga yang harum baunya," ada kemungkinan bahwa yang dimaksud dengan Firman Allah سبحانه وتعالى ini adalah segala macam rizki yang dikonsumsi oleh manusia, sehingga kalimat ini merupakan pengindukan yang umum kepada yang khusus, yang artinya Allah سبحانه وتعالى telah mengaruniakan kepada para hambaNya berupa makanan dan segala macam rizki, baik secara umum maupun secara khusus. Dan dimungkinkan juga bahwa yang dimaksud dengan ar-Raihan di sini adalah tumbuh-tumbuhan berbau harum yang telah diketa-hui. Artinya bahwa Allah سبحانه وتعالى telah menganugerahkan kepada para hambaNya apa-apa yang menyenangkan di bumi, berupa segala macam yang berbau wangi yang dapat menyegarkan jiwa dan menyenangkan hati.
(13) Setelah Allah سبحانه وتعالى menyebutkan banyak dari nikmat-nikmatNya yang dapat disaksikan dengan mata dan pandangan hati, di mana pesan ini ditujukan kepada jin dan manusia, Dia سبحانه وتعالى menyatakan nikmat-nikmatNya kepada mereka dengan berfirman, ﴾ فَبِأَيِّ ءَالَآءِ رَبِّكُمَا تُكَذِّبَانِ ﴿ "Maka nikmat Rabb kamu yang manakah yang kamu dustakan?" Yakni, nikmat din dan keduniaan manakah yang kalian dustakan? Dan alangkah bagusnya jawaban jin ketika Nabi a membacakan surat ini kepada mereka, setiap sampai kepada Firman Allah سبحانه وتعالى, ﴾ فَبِأَيِّ ءَالَآءِ رَبِّكُمَا تُكَذِّبَانِ ﴿ "Maka nikmat Rabb kamu yang manakah yang kamu dustakan?" Mereka menjawab, "Tidak ada satu pun nikmat dariMu yang kami dustakan wahai Rabb kami, maka bagiMu-lah segala pujian."[109] Demikianlah yang seharusnya dilaku-kan oleh hamba, apabila disebutkan kepadanya nikmat dan karunia Allah, hendaknya ia mengakui dan mensyukurinya serta memuji Allah سبحانه وتعالى atasnya.
Kemudian Allah تعالى berfirman,
Nagturo Siya sa mga tao ng Qur’ān sa pamamagitan ng pagpapadali sa pagsasaulo nito at pagpapagaan sa pag-intindi sa mga kahulugan nito.
Dia mengajarkan Al-Qur`ān kepada manusia dengan memudahkannya untuk dihafal dan memudahkan pemahaman makna-maknanya.
Il a enseigné aux gens le Coran en leur facilitant sa mémorisation ainsi que la compréhension du sens de ses mots.
Ezberinin ve manasının kolay anlaşılır olması ile insanlara Kur'an'ı öğretti.
On ljude poučava Kur'anu, tako što olakšava njegovo pamćenje i razumijevanje značenja.
He taught the Qur’ān to people by making its memorization easy and facilitating the understanding of its meanings.
insegnò il Corano alla gente, facilitando il suo apprendimento e agevolando la comprensione dei suoi significati.
Al-lah enseñó el Corán a las personas al facilitar tanto su memorización como la comprensión de sus significados.
Ngài đã cho con người thuộc lòng Qur'an và hiểu được ý nghĩa của Nó dễ dàng.
Grammatically speaking, the verb عَلَّمَ ` allama [ to teach ] requires two objects, the direct and the indirect: [ 1] that of which the knowledge is imparted; and [ 2] he to whom the knowledge is imparted. Here the first object [ the Holy Qur'an ] is explicitly stated, but the second object is not. Some of the exegetes express the view that the second object is the Messenger of Allah ﷺ who was taught the Qur'an directly by Allah, and through him the entire creation. It is possible to look at it from another point of view: The purpose of the Holy Qur'an is to give guidance to the entire creation of Allah, and to teach them good morals and the righteous deeds. Therefore, no particular object has been specified. The fact that the second object has not been explicitly specified indicates its generality, that is, it refers to the totality of human beings.
Al-lah creó al ser humano con perfección y lo formó de la mejor manera.
He created man perfectly and formed him in the best manner.
Creò l'uomo perfetto e perfezionò la sua immagine.
خَلَقَ الْإِنسَانَ عَلَّمَهُ الْبَيَانَ (He has created man. He has taught him [ how ] to express himself...55:4) Man's creation itself is a great boon of Allah and in the natural order of things he is first and foremost, so much so that even imparting the knowledge of the Qur'an, which is mentioned first, can only take place after his creation. However, the bounty of Qur'anic knowledge is mentioned first, and the creation of man later, because the fundamental object of man's creation is to impart to him the knowledge of the Holy Qur'an, and for him to follow its guidance as stated elsewhere in the Qur'an: وَمَا خَلَقْتُ الْجِنَّ وَالْإِنسَ إِلَّا لِيَعْبُدُونِ (And I did not create the Jinns and the human beings except that they should worship Me.) [ 51:56] Surely, worship without Divine guidance is not possible. The source of the Divine guidance is the Holy Qur'an. Thus Qur'anic knowledge is mentioned before man's creation.
Having created man, uncountable bounties are bestowed upon him. Of them, imparting the knowledge of expression has been mentioned especially, because the bounties necessary for man's growth and development, and his existence and survival like his food and water, his protection against cold and heat, his dwelling arrangements and so on are bounties in which all creatures are equal partners. Among the bounties that are peculiar to human beings Knowledge of the Qur'an has been mentioned first, and it was followed by the knowledge of expressions, because deriving benefit from the Qur'an, and imparting it to others, is dependent on the knowledge of expression. The word bayan ('how to express himself) comprehends all the means of communication created by Allah, like speech, writing etc. There are various languages and dialects of various nations in various regions of the world. All these are constituent parts of linguistic knowledge which is the practical interpretation or application of the verse عَلَّمَ آدَمَ الْأَسْمَاءَ كُلَّهَا (And He taught Adam (علیہ السلام) the names, all of them) [ 2:31] فَتَبَارَكَ اللَّـهُ أَحْسَنُ الْخَالِقِينَ
Ngài đã tạo ra con người với hình hài tốt đẹp nhất.
Il a créé l’Homme en lui donnant une forme proportionnée et une belle apparence.
On je čovjeka skladnim stvorio i oblik mu uljepšao
İnsanı kusursuz yarattı ve suretini güzelleştirdi.
Lumikha Siya ng tao nang lubos at nagpaganda Siya sa pagbibigay-anyo rito.
Dia menciptakan manusia setara dan memperbagus penciptaannya.
Al-lah le enseñó a expresar sus ideas de forma verbal, así como también por escrito.
Dia mengajarkan kepadanya bagaimana menyampaikan apa yang ada di hatinya dengan ucapan dan tulisan.
Gönlündekini söz ve yazı olarak nasıl beyan edeceğini öğretti.
Il lui a appris comment exprimer ce qui est dans son esprit par une parole orale et écrite.
Nagturo Siya rito kung papaanong maglinaw tungkol sa nasa budhi niya sa pagbigkas at pagsulat.
Gli insegnò come esprimere ciò che ha in mente con la parola e la scrittura.
Ngài đã dạy con người cách diễn giải mọi thứ như đã suy nghĩ bằng lời nói và chữ viết.
Uči ga kako da se izrazi o svojim osjećanjima, kako da to kaže i napiše.
He taught him how to express what is within himself in speech and writing.
E fece in modo che il Sole e la Luna seguissero orbite perfettamente calcolate, in modo che la gente possa tenere il computo degli anni e contarli.
On je odredio putanju Sunca i Mjeseca, koji plove po savršeno preciziranom proračunu, kako bi ljudi znali broj godina i kako bi se poučili računanju vremena.
He fixed a perfectly calculated course for the sun and moon, to teach people the number of years and calculation.
Allah's Signs
الشَّمْسُ وَالْقَمَرُ بِحُسْبَانٍ (The sun and the moon are [ bound ] by a [ fixed ] calculation...55:5) This verse draws attention to two of the celestial bodies from among the bounties of Allah. They are especially mentioned presumably because the entire system of this world depends on the movement of these bodies in their orbits in perfect succession, according to precise calculation that is never delayed nor disturbed.
The word حُسْبَانٍ husban with dammah [=u ] on the first letter is, according to some lexicologists, used in the sense of hisab, the infinitive, meaning 'to calculate', like ghufran [ to forgive ], 3 subhan [ to declare purity ], قرآن Qur'an [ to recite or read ]. Other lexicologists feel that husban is the plural of hisab. The meaning of the verse, according to the former lexicologists, would be: The two bodies, on which depends man's entire life, run on fixed courses. They are subject to certain laws and they perform regularly, punctually and unerringly their allocated tasks - alternation of night and day, change of seasons and determination of years and months. If we go by the latter lexicologists' interpretation that husban is the plural of hisab, then it will refer to the fact that each of the sun and the moon has its own calculated orbits. The entire solar system is proceeding on the basis of different calculations, and each one of them is so firm and accurate that no deviation has ever occurred, since millions of years, even for a second.
This age is regarded as an age of ascension for science. The marvelous new inventions of the scientific age have caused wonders even for the philosophers. However, there is a clear difference between human inventions and Divine creation, which every discerning person can observe. Human inventions are subject to a series of continuous breakdown and damage, which require to be serviced, repaired, overhauled or refurbished. A machine, no matter how strong or sophisticated, needs to be repaired or at least serviced after a while. If this is not done in time, it will remain useless. The huge Divine creation, on the other hand, needs no repairs, no service nor refurbishing at any time. Neither the solar system overtakes the lunar movement, nor does the lunar movement outstrip the solar system. The sun and the moon and other celestial bodies, each float and move in its own orbit.
Fijó un curso perfectamente calculado para el Sol y la Luna, para que la gente pudiera calcular los meses y los años.
Ang araw at ang buwan ay tinakdaan Niya, na umiinog ayon sa pagtutuos na tumpak upang malaman ng mga tao ang bilang ng mga taon at ang pagtutuos.
Mặt trời và mặt trăng được sắp xếp bơi theo từng vĩ đạo cố định của riêng mỗi cái để con người nhận biết về năm tháng và cách tính toán.
Matahari dan bulan Dia takdirkan untuk berputar dengan hitungan yang teliti agar manusia mengerti bilangan tahun dan perhitungan waktu.
Il détermina les trajectoires du soleil et de la lune avec précision et exactitude, afin que les gens puissent compter les années qui passent.
İnsanların, yılların sayısını ve hesabını bilmesi için Güneş ve Ay kesin bir ilim ile takdir edildikleri gibi hareket etmektedirler.
Plants that do not have a stem and trees prostrate to Allah, (may He be glorified), in submission and surrender to Him.
Gövdesi olmayan bitkiler ve ağaçlar boyun eğerek ve teslim olarak Allah -Subhanehu ve Teâlâ-'ya secde ederler.
E le piante che non hanno fusto e gli alberi si prostrano dinanzi ad Allāh, gloria Sua, resi e sottomessi.
I trava, a i drveće koja nema stabla, čine sedždu i padaju ničice Allahu Uzvišenom, pokorni i potčinjeni Njemu.
Tất cả tinh tú trên trời và tất cả cây cối dưới đất đều quỳ lạy Allah, đều phục tùng Ngài.
Las plantas y los árboles se postran ante Al-lah en obediencia y entrega a Él.
Ang walang tangkay na halaman at ang punong-kahoy ay nagpapatirapa kay Allāh – kaluwalhatian sa Kanya – bilang mga nagpapaakay at mga sumusuko sa Kanya.
Les plantes n’ayant pas de racines tout comme les arbres enracinés se prosternent devant Allah et se soumettent à Lui.
Tumbuh-tumbuhan yang tidak mempunyai batang dan pepohonan keduanya bersujud kepada Allah -Subḥānahu-, tunduk dan pasrah kepada-Nya.
وَالنَّجْمُ وَالشَّجَرُ يَسْجُدَانِ (And the vine and the tree both prostrate [ to Allah ]....55:6). The word najm refers to the 'plants having no stem' and the word shajar refers to any 'tree' with stems or trunk, twigs and branches. All of them prostrate to Allah. Sajdah or prostration is the supreme symbol of humility, respect, surrender and unconditional love and obedience of Allah. In this context, the verse means that Allah has assigned a specific task to every tree, plant, creeper, and their leaves and fruits for the benefit of mankind and they are performing their tasks without the slightest deviation from their assigned duties. The plants without stems and the trees humbly submit themselves to Allah's will. Verse [ 6], read along with the preceding verse [ 5], shows that everything, from the largest celestial body to the smallest plant, is subject to His laws manifest in nature. A little disturbance in or deviation from their set course would bring down in pieces the whole universe, which has been created for the service of man. It is inconceivable, therefore, that man for whose service this vast and complicated but perfectly regulated universe has been brought into being would have been created without a purpose. The life of man surely has a grand Divine aim to which repeated reference has been made in this entire Surah and in other parts of the Qur'an. There are two types of obedience: [ 1] obedience that is carried out by free will, as for instance, man and jinn are given free will to choose between obeying Allah's laws or disobeying them; and [ 2] all other creation of Allah are assigned specific tasks or duties to perform without any choice. The latter is referred to as ita’ ah takwiniyyah or jabriyyah 'compelled or coerced obedience'. In the current verse, the word sajdah refers to this type of 'obedience to Allah's laws in nature' where the natural objects have no choice.
Và Ngày đã nâng bầu trời lên cao làm vòm che cho trái đất và Ngài đặt công lý ở trên trái đất rồi ra lệnh cho những đám bầy tôi của Ngài phải tuân theo.
He raised the sky above the earth as a roof for it. He established justice on earth and instructed His servants with it.
Ang langit ay inangat Niya ito sa ibabaw ng lupa bilang bubong, pinagtibay Niya ang katarungan sa lupa, at ipinag-utos Niya ito sa mga lingkod Niya.
Le Ciel, Il l’a élevé bien au-dessus de la Terre dont il forme la voûte. Il établit la justice sur la Terre et ordonna à Ses serviteurs d’être justes.
Langit Dia tinggikan di atas bumi sebagai atap baginya dan Dia menetapkan keadilan di bumi serta memerintahkan hamba-hamba-Nya untuk bersikap adil.
(Allah) Göğü, yeryüzünün çatısı olması için yükseltti, yeryüzünde adaleti koydu ve bunu kullarına emretti.
وَالسَّمَاءَ رَفَعَهَا وَوَضَعَ الْمِيزَانَ (And He raised the sky high, and has placed the scale....55:7) The verbs rafa'a and wada` a are antonyms: rafa'a means 'to raise up' and wada'a means 'to put down'. The verse first describes that Allah has raised the heavens. This could have its obvious or outer meaning referring to the physical height of the sky, and it could also have its metaphorical meaning, referring to the high status of the heaven: In relation to the earth, the heaven occupies a higher position. Normally, the earth is understood to be the opposite of the heaven. From this point of view, the heaven and the earth are treated as opposites and mentioned throughout the Holy Qur'an in that way. Having described the high position of the heaven, the Qur'an goes on to describe that Allah has set the balance, but 'placing the scale' vis-a-vis 'raising the heaven' does not seem to form a suitable pair according to the linguistic norm. As a matter of fact, a closer analysis of the context indicates that the verse is describing the 'placing of the earth'. Three verses later, verse (10) reads وَالْأَرْضَ وَضَعَهَا لِلْأَنَامِ (And the earth is placed by Him for creatures...55:10) Thus the Qur'an is actually describing the heaven and the earth as opposites. In between the two, a third factor [ that of placing the scale ] is inserted for a sage reason. The wisdom in this seems to lie in the fact that the verses that follow lay stress on observing justice and fairness. They do not allow violation of rights and practice of injustice. Following the verses referring to 'raising the heaven' and 'placing the earth' are verses that describe the scale and enjoin the correct use of it. This implies that the ultimate purpose of creating the heaven and the earth was to establish justice, peace and harmony. Peace, safety, security and harmony cannot prevail on earth without establishing justice. Without justice, chaos, disorder, mischief and corruption will hold sway in the land. Allah, the Pure and the Most High, knows best!
The word مِيزَانَ mizan has been interpreted variously. In the current verse, scholars like Mujahid, Qatadah, Suddi رحمۃ اللہ علیہم and others interpret it in the sense of 'justice', because that is the purpose of mizan [ scale ]. Other scholars have taken the word in its obvious sense of a piece of equipment used to determine the weights of people or things. This equipment could be a pair of scales, consisting of a bar with a pan or a dish at each end or it may be some modern equipment used for the purpose of measuring and weighing. The ultimate sense of this interpretation in any case is maintaining rights and establishing justice and fair play.
7. Al-lah elevó el cielo y lo dispuso como un techo sobre la Tierra. Él estableció la justicia en la Tierra e instruyó a Sus siervos con ella.
I nebo je iznad Zemlje kao njen svod postavio, a na Zemlji je mjerilo pravde odredio i robovima naredio da pravedni budu.
Ed elevò il Cielo sulla terra come un tetto, e stabilì in terra la giustizia e ordinò ai Suoi sudditi di seguirla.
Dia menetapkan keadilan agar kalian tidak melampaui batas -wahai manusia- dan berbuat curang dalam menimbang dan menakar.
He established justice so that you, O people, are not unjust and deceitful in weighing and measurement.
-Ey insanlar!- Ölçü ve tartıda zulüm etmemeniz ve hainlik yapmamanız için adaleti koydu.
Ngài đã thiết lập công lý để các ngươi không được bất công - hỡi nhân loại - và không được gian lận trong việc cân đong và đo lường.
Pinagtibay Niya ang katarungan upang hindi kayo mang-api, O mga tao, at [upang hindi kayo] magtaksil sa pagtitimbang at pagtatakal.
Al-lah estableció la justicia para que ustedes, humanos, no pesen o midan de manera injusta o engañosa.
Ô gens, Il établit la justice afin que vous ne transgressiez pas et ne lésiez pas les gens lorsque vous pesez ou que vous mesurez.
Odredio je mjerilo pravde, kako ne biste, o ljudi, prelazili tu granicu i varali prilikom mjerenja i vaganja.
Stabilì la giustizia in modo che non vi fossero conflitti, o gente, e affinché non frodiate nel pesare e misurare.
أَلَّا تَطْغَوْا فِي الْمِيزَانِ (so that you should not be wrongful in weighing....55:8). The earlier verse stated the creation of the scale, and this verse states the reason for its creation. The imperfect verb تَطْغَوْا tatghaw is derived from طُغیَان tughyan which stands for 'injustice'. Thus verses [ 7] and [ 8] put together mean: '[ The 'mizan or scale' has been created so that you may not transgress the balance and thus practice injustice'.
وَأَقِيمُوا الْوَزْنَ بِالْقِسْطِ (And observe the correct weight with fairness, ....55:9). The word قِسط qist literally means 'justice'. The meaning is obvious: 'And observe the weight with equity'.
وَلَا تُخْسِرُوا الْمِيزَانَ (and do not make weighing deficient...55:9). The word خُسر khusr means 'to skimp or make deficient'. The opening part of verse [ 9] was the positive aspect of the injunction, and the concluding part is its negative aspect, in that it is unlawful to fall short of measure or weight. The two parts, positive and negative, put together the verse as a whole means 'Do not cheat in weights and measures, but rather observe justice and fairness'.
Magpanatili kayo ng pagtitimbang sa pagitan ninyo ayon sa katarungan at huwag kayong magpakulang sa pagtitimbang o pagtatakal kapag tumakal kayo o tumimbang kayo para sa iba sa inyo.
God created human beings. He granted them the unique power of speech—a power not bestowed upon any other creature or anything else in the whole known universe. Then, there is the practical example of the role of justice and fair play which inheres in the universe at God’s behest. The whole world surrounding the human being is based on these principles of balance and justice, which God wants human beings to follow; and this is clearly set forth in the Quran. The Quran is the verbal expression of this Divine justice and the universe is its practical expression. It is imperative that the subjects of God weigh their words and deeds in this balance. They should not be unjust in either giving or taking.
Sean justos cuando pesen o midan, no cometan engaños.
Và các ngươi hãy cân, đong, đo cho đúng khi mua bán giữa các ngươi, chớ gian lận khi đong, cân cho người khác.
E siate equi nel pesare per gli altri e non diminuite i pesi o le misure quando misurate o pesate per gli altri.
Pravedno među vama mjerite, prilikom mjerenja i vaganja drugima, ne zakidajte
Aranızda tartıyı adaletle gerçekleştirin. Başkaları için ölçtüğünüz ve tarttığınız zaman ölçü ve tartıyı eksiltmeyiniz.
Maintain the weighing justly between yourselves and do not give short weight or measure when you measure or weigh for others.
Tegakkan timbangan di antara kalian dengan adil dan janganlah kalian mengurangi timbangan atau takaran jika kalian menimbang atau menakar untuk orang lain.
Effectuez vos pesées entre vous avec équité et ne vous lésez pas les uns les autres lorsque vous pesez ou que vous mesurez.
Canlıların üzerinde istikrar etmesi için (Allah) yeryüzünü hazır hale getirmiştir.
وَالْأَرْضَ وَضَعَهَا لِلْأَنَامِ (And the earth is placed by Him for creatures...55:10). The word 'anam with fatha [=a ] on the first letter on the grammatical measure of سَحَاب sahab, refers to all the creatures that are on the surface of the earth. Baidawi translates the word as 'everything having a soul'. Evidently, the word 'anam in the verse refers to mankind and the jinn, because only these two species of Allah's creation are obligated to observe the precepts of Shari` ah. Furthermore, they are addressed throughout the Surah. For instance in the refrain verse فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ (So, [ 0 mankind and Jinn,] which of the bounties of your Lord will you deny?...55:13) The dual second person attached pronouns and the dual forms of the verbs second person sustained throughout Surah Ar-Rahman are addressed to Jinn and mankind.
Al-lah preparó la Tierra para que la creación se establezca en ella.
He prepared the earth for the creation to settle on it.
Ang lupa ay inilagay Niya na nakahanda para sa pamamalagi ng nilikha sa ibabaw nito.
Và trái đất được Ngài trải rộng làm chổ cư ngụ cho vạn vật.
Zemlju je učinio pogodnom za život stvorenja na njoj.
E ha reso la terra ospitale affinché le creature vi dimorino.
Dia juga telah meletakkan bumi dalam keadaan siap untuk menjadi tempat tinggal makhluk di atasnya.
La Terre, Il l’a étendue et préparée afin qu’elle accueille les gens.
Di bumi itu ada pepohonan yang menghasilkan buah-buahan dan ada pohon kurma yang mempunyai kelopak mayang yang menjadi kurma.
In essa vi sono piante che producono frutti, e in essa vi sono le palme i cui pannicoli producono datteri.
Orada meyve veren ağaçlar ve salkımlı hurma ağaçları vardır.
فِيهَا فَاكِهَةٌ (in which there are fruits ....55:11). The word فَاكِهَةٌ fakihah refers to fruits that are normally eaten after food for pleasure.
وَالنَّخْلُ ذَاتُ الْأَكْمَامِ (...and the date-palms having sheaths...55:11). The word أَكْمَامِ akmam is the plural of کِمّ kimm, and refers to 'the cover that surrounds and protects dates and other fruits in the beginning'
Từ đất cho mọc lên cây cối cho ra hoa quả từng chùm và những cây chà là đầy trái quả.
Dito ay ang mga punong-kahoy na namumunga ng mga bungang-kahoy at dito ay ang mga punong datiles na may mga sisidlan na mula sa mga ito ang bungang datiles.
11. En ella hay árboles que producen frutos y palmeras datileras cuyos receptáculos se abren para revelar los racimos.
S’y trouvent des arbres qui produisent des fruits et des palmiers produisant des régimes de dattes.
It contains trees that produce fruit and date-palms that have receptacles that split open to reveal clusters.
na njoj ima drveća koje daje voće i na njoj ima palmi s plodom u čaškama.
Orada buğday ve arpa gibi sapları olan daneler ve kokusundan hoşlandığınız bitkiler vardır.
E in essa vi sono i semi che contengono paglia, come il grano e l'orzo, e in essa vi sono piante il cui odore è per voi piacevole.
Na njoj ima i žitarica sa slamom, poput ječma i pšenice, a ima i cvijeća kojeg koristite za mirisanje.
وَالْحَبُّ ذُو الْعَصْفِ
(and the grain having chaff, ....55:12). The word حَبُّ habb means grain, as for instance 'wheat', 'gram', 'rice', 'a kind of vetch', 'lentil' and so on. The word عَصْفِ ` asf is the outer cover of some type of grains, like rice or wheat husk, which Allah creates with His power and consummate wisdom. Man's attention is drawn to the fact that each grain of the food he eats several times a day has been created by Allah, out of His unbounded grace and beneficence, from soil and water in inconceivably wonderful ways. He protected every grain against insects with the outer cover until maturity, so that it was prepared as a morsel of food. The current verse, thus, briefly points to all those natural things that are so essential for the physical development of man. The mention of ` asf [ husk ] is to remind that it is the fodder for your animals. This is another bounty of Allah because man needs the milk of the animals for nourishment. Furthermore, animals are used as a means of transportation to convey human beings from place to place as well as to carry load, cargo and luggage.
وَالرَّيْحَانُ (...and fragrant flowers....55:12). The popular meaning of the word رَّيْحَانُ raihan is fragrance or fragrant plant or sweet-scented plants. Ibn Zaid has interpreted the word thus in the current verse. Allah has produced a variety of fragrances and sweet-smelling flowers on plants and trees. Sometimes the word raihan is used in the sense of livelihood and sustenance. It is said in Arabic: خَرَجتُ اَطلُبَ رَیحَانَ اللہِ (I came out looking for sustenance provided by Allah.) Sayyidna Ibn ` Abbas ؓ interprets it in this strain.
Di dalamnya juga ada biji-bijian yang berkulit seperti gandum dan berbagai tanaman yang kalian manfaatkan aromanya yang harum.
12. La tierra ofrece granos y diferentes alimentos. Crecen en ella plantas que contienen fragancias placenteras.
It contains grain with straw like wheat and barley and the different types of grain that you have been provided as food. It contains plants whose fragrances you find to be pleasant.
Dito ay ang mga butil na may mga uhay gaya ng trigo at sebada at dito ay ang mga halamang ipinapampabango ninyo ang halimuyak ng mga ito.
Và các loại hạt như lúa mì, lúa mạch và những loại cây có hương thơm.
Elle contient des grains poussant sur des plants servant de paille, comme le blé ou l’orge, ainsi que des plantes odorantes.
Quali delle molteplici grazie di Allāh nei vostri confronti – o voi Jinn e uomini – negate?!
O halde siz (insan ve cin topluluğu), Allah'ın size bahşettiği o bol nimetlerden hangisini yalanlıyorsunuz?
Vậy đâu là ân huệ trong vô số ân huệ mà Allah đã ban cho hai loài các ngươi - hỡi loài Jinn và loài người - mà hai ngươi đã phủ nhận?
Kaya sa alin sa maraming biyaya ni Allāh sa inyo, O katipunan ng jinn at tao, magpapasinungaling kayong dalawa?
Maka, nikmat Allah yang besar manakah -wahai sekalian jin dan manusia- yang kalian dustakan?!
Mankind and Jinn are surrounded by Divine Bounties
فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ (So, [ 0 mankind and Jinn,] which of the bounties of your Lord will you deny?...55:13). The word آلَاءِ 'al a' is the plural and it means 'benefits, benefaction, favour, boon, blessing or bounty'. The address is to the two species of Jinn and men referred to in verse 33 below and many other verses of Surah Ar-Rahman where Jinn are specifically mentioned.
Which of Allah’s numerous favours to you, O group of Jinn and men, do you deny?
Lesquels des nombreux bienfaits d’Allah nierez-vous, ô ensemble des humains et des djinns?
Genios y seres humanos: ¿Cuál de los numerosos favores de Al-lah que reciben han de negar?
Pa koje mnogobrojne blagodati koje vam je Allah dao - o ljudi i džinni - poričete?
He created Adam (peace be upon him) from dried clay that has a clatter like that of baked clay.
Al-lah creó a Adán u a partir de arcilla seca semejante a la arcilla cocida.
Stvorio je Adema od suhe ilovače od koje se čuje zvuk, poput kuhane gline.
Dia telah menciptakan Adam -'alaihissalām- dari tanah kering yang mengeluarkan suara mendidih seperti tanah yang dimasak (tembikar).
Il créa Adam à partir d’une argile sèche, sonnant comme de la terre cuite.
Lumikha Siya kay Adan – sumakanya ang pagbati ng kapayapaan – mula sa putik na tuyo na nakaririnig dito ng kalansing na tulad ng putik na niluto.
The Creation of Humans and Jinns
Allah mentions that He created mankind from clay, like that used in pottery, and created the Jinns from the tip of the flame of a smokeless fire. This was said by Ad-Dahhak from Ibn `Abbas. It was also said by `Ikrimah, Mujahid, Al-Hasan and Ibn Zayd. Al-`Awfi reported from Ibn `Abbas, "From the best part of the fire, from its smokeless flame." Imam Ahmad recorded that `A'ishah said that Allah's Messenger ﷺ said,
«خُلِقَتِ الْمَلَائِكَةُ مِنْ نُورٍ، وَخُلِقَ الْجَانُّ مِنْ مَارِجٍ مِنْ نَارٍ، وَخُلِقَ آدَمُ مِمَّا وُصِفَ لَكُم»
(The angels were created from light, the Jinns from a smokeless flame of fire, and `Adam from what was described to you.) Muslim also collected this Hadith. Allah's statement:
فَبِأَىِّ ءَالاءِ رَبِّكُمَا تُكَذِّبَانِ
(Then which of the blessings of your Lord will you both deny) was explained above.
Allah is the Lord of the Two Easts and the Two Wests
Allah said,
رَبُّ الْمَشْرِقَيْنِ وَرَبُّ الْمَغْرِبَيْنِ
((He is) the Lord of the two easts and the Lord of the two wests.) meaning the sunrise of summer and winter and the sunset of summer and winter. Allah said in another Ayah,
فَلاَ أُقْسِمُ بِرَبِّ الْمَشَـرِقِ وَالْمَغَـرِبِ
(So, I swear by the Lord of all the points of sunrise and sunset in the east and the west.)(70:40), referring to the different places from which the sun rises and then sets on people every day. Allah said in another Ayah,
رَّبُّ الْمَشْرِقِ وَالْمَغْرِبِ لاَ إِلَـهَ إِلاَّ هُوَ فَاتَّخِذْهُ وَكِيلاً
(The Lord of the east and the west; none has the right to be worshipped but He. So take Him alone as a trustee.)(73:9), referring to the different places of sunrise and sunset and the benefits that this variation brings to the created, mankind and Jinns,
فَبِأَىِّ ءَالاءِ رَبِّكُمَا تُكَذِّبَانِ
(Then which of the blessings of your Lord will you both deny)
Allah created Different Types of Water
Allah said,
مَرَجَ الْبَحْرَيْنِ يَلْتَقِيَانِ
(He has Maraja the two seas), or let them loose, according to Ibn `Abbas. Allah's statement,
يَلْتَقِيَانِ
(meeting together.) Ibn Zayd said, "He prevents them from meeting by the dividing barrier He placed between them to separate them." The two seas are the fresh and salty waters, the former coming from running rivers. We discussed this topic in Surat Al-Furqan when explaining Allah's statement;
وَهُوَ الَّذِى مَرَجَ الْبَحْرَيْنِ هَـذَا عَذْبٌ فُرَاتٌ وَهَـذَا مِلْحٌ أُجَاجٌ وَجَعَلَ بَيْنَهُمَا بَرْزَخاً وَحِجْراً مَّحْجُوراً
(And it is He Who has let free the two seas: one palatable and sweet, and the other salty and bitter; and He has set a barrier and a complete partition between them.)(25:53) Allah said,
بَيْنَهُمَا بَرْزَخٌ لاَّ يَبْغِيَانِ
(Between them is a barrier which none of them can transgress.) meaning, He has placed a barrier of land between these two types of waters, so that they do not transgress upon each other, which would spoil the characteristics they were created with. Allah said,
يَخْرُجُ مِنْهُمَا الُّلؤْلُؤُ وَالمَرْجَانُ
(Out of them both come out pearls and Al-Marjan. ) pearls are well-known. As for Marjan they say it means small pearls. Mujahid, Qatadah, Abu Ruzayn, Ad-Dahhak said it, and it has also been reported from `Ali. It was also said that it means large, precious pearls, this was mentioned by Ibn Jarir from some of the Salaf. Ibn Abi Hatim recorded from Ibn `Abbas who said, "When it rains, the oysters in the sea open their mouths. What falls in them, the drops, turns into pearls." Its chain of narrators is Sahih. Since this type of adornment is a favor from Allah to the people of earth, He reminded them of it,
فَبِأَىِّ ءَالاءِ رَبِّكُمَا تُكَذِّبَانِ
(Then which of the blessings of your Lord will you both deny) Allah said,
وَلَهُ الْجَوَارِ الْمُنشَئَاتُ
(And His are Al-Jawar Al-Munsha'at), meaning the ships that float,
فِى الْبَحْرِ
(in the seas), Mujahid said, "Whatever ship hoists a sail, it is from Munsha'at, if it does not hoist a sail, it is not from the Munsha'at." Qatadah said, "Al-Munsha'at means created." Others said that it is Al-Munshi'at meaning, "launched."
كَالاٌّعْلَـمِ
(like A`lam.) This means, they are like mountains with their great size, and it also refers to the trade and commercial services they make possible, transporting cargo from one area to another and from one province to another. Ships provide various benefits for people, including transporting different types of goods they need. Therefore,
فَبِأَىِّ ءَالاءِ رَبِّكُمَا تُكَذِّبَانِ
(Then which of the blessings of your Lord will you both deny)
كُلُّ مَنْ عَلَيْهَا فَانٍ - وَيَبْقَى وَجْهُ رَبِّكَ ذُو الْجَلْـلِ وَالإِكْرَامِ فَبِأَىِّ ءَالاءِ رَبِّكُمَا تُكَذِّبَانِ
Ngài đã tạo ra Adam từ đất sét, một loại đất khi khô phát ra âm thanh giống như loại đất làm đồ gốm sứ.
14- İnsanı çömlek gibi pişmiş kuru bir çamurdan yarattı.
15- Cinleri de ateşten bir karışımdan yarattı.
16- O halde Rabbinizin nimetlerinden hangisini yalanlayabilirsiniz?
14. Bu da Yüce Allah’ın kullarına olan nimetlerinden birisidir. Onlara kudretinin ve harikulâde sanatının birtakım eserlerini göstermektedir. Şöyle ki O, “insanı” yani ataları olan Âdem aleyhisselam’ı “çömlek gibi pişmiş kuru bir çamurdan yarattı.” Yani önce su ile son derece sağlam ve ölçülü bir şekilde ıslatılmış, sonra kuruyuncaya kadar bırakılıp arkasından tıpkı ateşte pişirilmiş çamurdan yapılmış testi sesini andıran bir ses verecek hale gelmiş olan çamurdan yarattı.
15. “Cinleri” yani onların ataları olan melun İblis’i “de ateşten bir karışımdan yarattı.” Yani saf ateş alevinden yahut da kısmen dumanın karışmış olduğu alevden yarattı.
Bu da ağırbaşlılığın, ağırlığın ve pek çok menfaatlerin yeri olan toprak ve çamurdan yaratılmış olan Âdem’in mayasının şerefli olduğuna delildir. Cinlerin mayasını teşkil eden ateş ise böyle değildir. Çünkü o; hafifliğin, gelişigüzel hareketlerin, kötülüğün ve fesadın kaynağıdır.
16. Yüce Allah, cin ve insanların yaratılışını açıkladıktan ve bunların yaratılış maddesini belirttikten sonra bunun kendilerine bir lütuf ve ihsanı olmasından dolayı:“O halde Rabbinizin nimetlerinden hangisini yalanlayabilirsiniz?” buyurmaktadır.
The Creation of Humans and Jinns
خَلَقَ الْإِنسَانَ مِن صَلْصَالٍ كَالْفَخَّارِ (He has created man from dry clay, ringing like pottery... 55:14). The word insan [ man ] in this context refers unanimously to 'Adam (علیہ السلام) . The word salsal [ clay ] refers to the wet soil when it becomes dry and heavy. The word fakhkhar refers to the wet soil when it is baked.
"Dia menciptakan manusia dari tanah kering seperti tembi-kar, Dia menciptakan jin dari nyala api. Maka nikmat Rabb kamu yang manakah yang kamu dustakan?" (Ar-Rahman: 14-16).
(14) Ini merupakan nikmat-nikmat Allah تعالى yang Dia anu-gerahkan kepada para hambaNya, di mana Dia سبحانه وتعالى memperlihatkan kepada mereka di antara bukti KuasaNya dan keindahan ciptaan-Nya, dengan ﴾ خَلَقَ ﴿ "menciptakan" bapak moyang ﴾ ٱلۡإِنسَٰنَ ﴿ "ma-nusia" yaitu Nabi Adam عليه السلام, ﴾ مِن صَلۡصَٰلٖ كَٱلۡفَخَّارِ ﴿ "dari tanah kering seperti tembikar," maksudnya dari tanah basah yang telah Dia ko-kohkan sampai kering sehingga kemudian menjadi tanah yang memiliki kekeringan dan suara seperti suara tembikar, yaitu tanah yang terbakar.
(15) ﴾ وَخَلَقَ ٱلۡجَآنَّ ﴿ "Dia menciptakan jin" maksudnya, bapak moyang jin, yaitu iblis –semoga Allah melaknatnya– ﴾ مِن مَّارِجٖ مِّن نَّارٖ ﴿ "dari nyala api," maksudnya, dari nyala api yang tulen, atau yang telah bercampur dengan asap. Ini menunjukkan kemuliaan unsur manusia yang diciptakan dari tanah yang merupakan tempat ke-mantapan, berat, dan sarat dengan manfaat. Berbeda halnya dengan unsur jin yaitu api yang merupakan keringanan (enteng), keburukan, dan kerusakan.
(16) Tatkala menjelaskan penciptaan jin dan manusia serta materi untuk menciptakannya, yang mana hal itu merupakan anu-gerah Allah تعالى atas mereka, Dia سبحانه وتعالى berfirman, ﴾ فَبِأَيِّ ءَالَآءِ رَبِّكُمَا تُكَذِّبَانِ ﴿ "Maka nikmat Rabb kamu yang manakah yang kamu dustakan?"
Creò Ǣdem, pace a lui, da dura argilla, che emetteva un tintinnio, come argilla cotta.
Allah, Âdem -aleyhisselam-'ı aynı pişirilmiş çamur gibi kurumuş çamurdan yarattı.
Il créa le père des djinns à partir d’une flamme sans fumée.
Lumikha Siya ng ama ng mga jinn mula sa isang liyab na dalisay sa usok.
E creò il padre dei Jinn da un fuoco divampante privo di fumo.
Cinlerin babasını (İblis'i de) dumansız has ateşten yarattı.
Praoca džina stvorio je od vatrenog plamena čistog od dima.
Và Ngài đã tạo ra Jaan - tổ tiên của loài Jinn - từ lửa ngọn không có khói.
He created the father of the jinn from a flame that is pure of smoke.
Al-lah creó al padre de los genios a partir de fuego puro.
وَخَلَقَ الْجَانَّ مِن مَّارِجٍ مِّن نَّارٍ (and created Jann [ father of the Jinns ] from a smokeless flame of fire...55:15) The word جَانَّ - jann, refers to the class of beings called jinn'. The word مَّارِجٍ marij refers to the ' smokeless flame of fire'. The major element in the creation of jinn is the smokeless flame of fire, just as the major element in the creation of man is dry sounding clay.
Dia juga telah menciptakan bapaknya jin dari nyala api murni yang tidak mengandung asap.
Which of Allah’s numerous favours to you, O group of Jinn and men, do you deny?
Maka, nikmat Allah yang besar manakah -wahai sekalian jin dan manusia- yang kalian dustakan?!
Kaya sa alin sa maraming biyaya ni Allāh sa inyo, O katipunan ng jinn at tao, magpapasinungaling kayong dalawa?
Lesquels des nombreux bienfaits d’Allah nierez-vous, ô ensemble des humains et des djinns?
Quali delle molteplici grazie di Allāh nei vostri confronti – o voi Jinn e uomini – negate?!
Pa koje mnogobrojne blagodati koje vam je Allah dao - o ljudi i džinni - poričete?
Vậy đâu là ân huệ trong vô số ân huệ mà Allah đã ban cho hai loài các ngươi - hỡi loài Jinn và loài người - mà hai ngươi đã phủ nhận?
O halde siz (insan ve cin topluluğu), Allah'ın size bahşettiği o bol nimetlerden hangisini yalanlıyorsunuz?
Genios y seres humanos: ¿Cuál de los numerosos favores de Al-lah que reciben han de negar?
Dialah Tuhan yang memelihara dua tempat terbitnya matahari dan dua tempat tenggelamnya pada musim dingin dan musim panas.
Gospodara dva mjesta sa kojih Sunce izlazi i dva mjesta na kojima zalazi, zimi i ljeti.
Le Seigneur des deux Levants et des deux Couchants du Soleil en hiver et en été.
17- O, hem iki doğunun Rabbidir, hem de iki batının Rabbidir.
18- O halde Rabbinizin nimetlerinden hangisini yalanlayabilirsiniz?
17-18. Yani güneşin, ayın ve parlak yıldızların hem aydınlattığı ve hem üzerlerine battığı şeylerin hem de bunların içinde bulunan her bir şeyin yüce Rabbi O’dur, hepsi O’nun iradesi ve rubûbiyeti altındadır.
Burada doğu ve batının “iki” olarak belirtilmesi, yazın ve kışın doğuş yerleri itibari iledir. Doğrusunu en iyi bilen Allah’tır.
Lord of the sun’s two points of rising and its two points of setting in winter and summer.
Dio dei momenti in cui il Sole sorge e dei momenti in cui tramonta, durante l'inverno e durante l'estate.
[Siya] ang Panginoon ng dalawang silangan ng araw at ng dalawang kanluran nito sa taglamig at tag-init.
Allah is the Lord of the Two Points of Sunrise and the Two Points of Sunset
رَبُّ الْمَشْرِقَيْنِ وَرَبُّ الْمَغْرِبَيْنِ (He is the Lord of both points of sunrise and both points of sunset...55:17) The sun rises at different cardinal points in the east in winter and in summer: Thus we have the two easts [ mashriqain ]. Similarly, the sun sets at different cardinal points in the west in winter and summer: Thus we have two wests [ maghribain ].
Al-lah es el Señor de los dos nacientes y de los dos ponientes en invierno y verano.
"Rabb yang memelihara kedua tempat terbit matahari dan Rabb yang memelihara kedua tempat terbenamnya. Maka nikmat Rabb kamu yang manakah yang kamu dustakan?" (Ar-Rahman: 17-18).
(17-18) Maksudnya, Allah سبحانه وتعالى adalah Rabb segala sesuatu yang matahari, bulan, dan bintang-bintang yang bercahaya terbit terhadapnya, dan Rabb segala sesuatu yang apa saja terbenam da-rinya, serta segala sesuatu yang keduanya ada padanya. Semuanya berada di bawah pengaturan dan rububiyahNya. Di dalam ayat ini Allah menyebutkan timur dan barat dalam bentuk mutsanna (dua) menurut tempat terbit musim dingin dan musim panas. Wallahu a'lam.
Kış ve yaz ayında Güneş'in iki doğuş ve iki batış yerinin Rabbidir.
Ngài là Thượng Đế của hai hướng của mặt trời mọc và hai hướng của mặt trời lặn vào hai mùa đông và mùa hạ.
Which of Allah’s numerous favours to you, O group of Jinn and men, do you deny?
Lesquels des nombreux bienfaits d’Allah nierez-vous, ô ensemble des humains et des djinns?
Genios y seres humanos: ¿Cuál de los numerosos favores de Al-lah que reciben han de negar?
Kaya sa alin sa maraming biyaya ni Allāh sa inyo, O katipunan ng jinn at tao, magpapasinungaling kayong dalawa?
Maka, nikmat Allah yang besar manakah -wahai sekalian jin dan manusia- yang kalian dustakan?!
Pa koje mnogobrojne blagodati koje vam je Allah dao - o ljudi i džinni - poričete?
Vậy đâu là ân huệ trong vô số ân huệ mà Allah đã ban cho các ngươi- hỡi loài Jinn và loài người - mà hai ngươi đã phủ nhận?
O halde siz (insan ve cin topluluğu), Allah'ın size bahşettiği o bol nimetlerden hangisini yalanlıyorsunuz?
Quali delle molteplici grazie di Allāh nei vostri confronti – o voi Jinn e uomini – negate?!
Nagpahalo si Allāh sa dalawang dagat na maalat at matabang habang nagtatagpo ayon sa nakikita ng mata.
Allah je dao da se dva mora, slano i slatko dodiruju i da se, prema onome što oči vide, spajaju.
19- O iki denizi birbirlerine kavuşacak şekilde salıverdi.
20- Ama aralarında bir engel vardır (ki onu aşıp birbirlerine) karışmazlar.
21- O halde Rabbinizin nimetlerinden hangisini yalanlayabilirsiniz?
22- O iki denizden de inci ve mercan çıkar.
23- O halde Rabbinizin nimetlerinden hangisini yalanlayabilirsiniz?
19-23. İki denizden kasıt, tatlı sular ile tuzlu olan denizlerdir. Bunlar birbirlerine kavuşurlar. Tatlı su, tuzlu denizlere akar ve bunlar bir araya gelirler. Ancak Yüce Allah, bunlar arasında yeryüzünü bir engel kılmıştır ki, biri diğerine taşıp baskın gelmesin ve böylelikle her ikisinden de yararlanmak mümkün olsun.
Tatlı sulardan içerler, ağaçlarını, ekinlerini ve tarlalarını onunla sularlar. Tuzlu su ile hava temizlenir, balıklar ürer, inci ve mercan bulunur. Ayrıca denizler, gemiler ve diğer deniz araçlarının yol alabilecekleri şekilde amade kılınmıştır. Bundan dolayı Yüce Allah şöyle buyurmaktadır:
Allah mixed the two seas, the salty and the sweet, that converge as far as the eye can see.
Allah fait que les deux mers, l’eau salée et l’eau douce, se rencontrent de manière visible pour les yeux.
"Dia membiarkan dua lautan mengalir yang keduanya ke-mudian bertemu, antara keduanya ada batas yang tidak dilampaui oleh masing-masing. Maka nikmat Rabb kamu yang manakah yang kamu dustakan? (Dari keduanya keluar mutiara dan marjan. Maka nikmat Rabb kamu yang manakah yang kamu dustakan?" (Ar-Rahman: 19-23).
(19-23) Yang dimaksud dengan dua lautan adalah laut tawar dan laut asin, keduanya saling bertemu sehingga yang tawar mengenai yang asin dan bercampur. Akan tetapi Allah سبحانه وتعالى telah menjadikan di antara keduanya batas pemisah dari tanah sehingga salah satunya tidak melampaui yang lain dan keduanya memiliki manfaat masing-masing. Laut tawar sebagai minuman jin dan manusia, pepohonan, serta sawah ladang mereka. Sedangkan laut yang asin menjadikan udara segar dan menghasilkan berbagai macam ikan, mutiara serta marjan, dan menjadi tempat berlayar bagi kapal dan perahu.
Oleh karena itu Dia سبحانه وتعالى berfirman,
Allah mencampurkan antara dua lautan, yang asin dan yang tawar, keduanya saling bertemu yang tampak dilihat dengan mata.
Allāh fece confluire le acque dei due mari, salato e dolce, e visibile a occhio nudo.
Al-lah unió los dos mares, el salado y el dulce, que convergen hasta donde alcanza la vista.
Allah created Different Types of Water
مَرَجَ الْبَحْرَيْنِ يَلْتَقِيَانِ (He has set forth the two seas that meet together...55:19). Literally, the verb maraja means 'to let loose'. The word bahrain [ two seas or two types of waters ] refers to sweet and salty waters. Allah has created two types of waters. In some places the two seas meet together, the samples of which are available in every region of the world. However, where the sweet and salty waters meet, there is a distinct barrier between the sweet and salty waters. In some cases, the two types of waters are seen distinctly in higher or lower position. If the salty water overrides the sweet water, the characteristics of the sweet water will not be spoiled; nor will the characteristics of the salty water be affected in any way if the sweet water overrides it. Thus the Qur'an states: مَرَجَ الْبَحْرَيْنِ يَلْتَقِيَانِ بَيْنَهُمَا بَرْزَخٌ لَّا يَبْغِيَانِ He has set forth the two seas that meet together, while between them there is a barrier they do not transgress....55:20)
Yüce Allah, suları tuzlu ve tatlı olan iki denizi gözün göreceği şekilde kavuşması için birbirine katmıştır.
Allah đã để hai nguồn biển (mặn và ngọt) giao nhau mà mắt có thể nhìn thấy.
Sa pagitan ng dalawang ito ay may isang harang na humahadlang sa bawat sa dalawang ito na lumampas sa isa pa upang manatili ang matabang sa pagiging matabang at ang maalat sa pagiging maalat.
Il y a une barrière qui empêche chacun d’eux de dépasser la limite de l’autre, de sorte que l’eau douce reste douce et l’eau salée reste salée.
Di antara dua laut itu terdapat penghalang yang menghalangi salah satu dari keduanya untuk melampaui ke yang lainnya, sehingga yang asin tetap asin dan yang tawar tetap tawar.
Između ta dva mora je pregrada koja spriječava da se miješaju, tako da slano more ostaje slano, a slatko ostaje slatko.
Giữa hai biển mặn và ngọt có một bức chắn vô hình không cho hai chúng xâm phạm lẫn nhau mục đích để bên ngọt vẫn giữ được cái ngọt của mình và bên mặn vẫn giữ được cái mặn của mình.
Her ikisi arasında birinin diğerine baskın gelmemesi; tatlı olanın tatlı ve tuzlu olanın da tuzlu kalması için engel vardır.
Tra di loro vi è una barriera che impedisce a ciascuno di loro di dominare l'altro, in modo che il dolce resti dolce e il salato resti salato.
Between them is a barrier that prevents each one of them from transgressing over the other so that the sweet remains sweet and the salty remains salty.
Una barrera los separa, evitando así que cada uno de ellos transgreda al otro de manera que el dulce permanezca dulce y el salado permanezca salado.
Kaya sa alin sa maraming biyaya ni Allāh sa inyo, O katipunan ng jinn at tao, magpapasinungaling kayong dalawa?
O halde siz (insan ve cin topluluğu), Allah'ın size bahşettiği o bol nimetlerden hangisini yalanlıyorsunuz?
Which of Allah’s numerous favours to you, O group of Jinn and men, do you deny?
Pa koje mnogobrojne blagodati koje vam je Allah dao - o ljudi i džinni - poričete?
Lesquels des nombreux bienfaits d’Allah nierez-vous, ô ensemble des humains et des djinns?
Maka, nikmat Allah yang besar manakah -wahai sekalian jin dan manusia- yang kalian dustakan?!
Genios y seres humanos: ¿Cuál de los numerosos favores de Al-lah que reciben han de negar?
Quali delle molteplici grazie di Allāh nei vostri confronti – o voi Jinn e uomini – negate?!
Vậy đâu là ân huệ trong vô số ân huệ mà Allah đã ban cho các ngươi- hỡi loài Jinn và con người - mà hai ngươi đã phủ nhận?
Lumalabas mula sa pagsasama ng dalawang dagat ang malalaki sa mga perlas at ang maliliit sa mga ito.
يَخْرُجُ مِنْهُمَا اللُّؤْلُؤُ وَالْمَرْجَانُ (From both of them come forth the pearl and the coral....55:22). The meaning of لُّؤْلُؤُ lu'lu' is quite well-known, that is, 'pearl'. The word مَرْجَانُ marjan too is one of the 'precious jewels or gems'. It is a hard substance formed from coral which has branches like trees. Both these precious jewels or gems are produced in the waters. It is generally understood that pearls and corals are both hunted or fished for in the salty waters, not in the fresh waters, whereas the verse states that they are fished for in both kinds of waters. It is possible to reconcile the verse with the general understanding: Pearls as well as corals originate in sweet waters where it is not easy to hunt for or from which to fish out the gems or jewels. The sweet waters flow into the salty waters where the substances are carried and deposited. The pearls and corals are brought out from there. Therefore, the source of the pearls and corals is said to be the salty seas.
Bu iki denizin birleştiği yerden büyük, küçük inciler çıkar.
Dari kedua lautan itu keluar mutiara dan keluar marjan.
De ambos se pueden extraer perlas y corales.
De ces deux mers, sont extraits des perles et du corail grands et petits
Dai due mari si ricavano perle grandi e piccole.
From these seas pearls and coral emerge.
Iz ova dva mora vade se veliki i mali biseri.
Từ hai loại biển đó cho ra ngọc trai và san hô to nhỏ các loại.
O halde siz (insan ve cin topluluğu), Allah'ın size bahşettiği o bol nimetlerden hangisini yalanlıyorsunuz?
Vậy đâu là ân huệ trong vô số ân huệ mà Allah đã ban cho các ngươi - hỡi loài Jinn và con người - mà hai ngươi đã phủ nhận?
Kaya sa alin sa maraming biyaya ni Allāh sa inyo, O katipunan ng jinn at tao, magpapasinungaling kayong dalawa?
Pa koje mnogobrojne blagodati koje vam je Allah dao - o ljudi i džinni - poričete?
Genios y seres humanos: ¿Cuál de los numerosos favores de Al-lah que reciben han de negar?
Lesquels des nombreux bienfaits d’Allah nierez-vous, ô ensemble des humains et des djinns?
Which of Allah’s numerous favours to you, O group of Jinn and men, do you deny?
Maka, nikmat Allah yang besar manakah -wahai sekalian jin dan manusia- yang kalian dustakan?!
Quali delle molteplici grazie di Allāh nei vostri confronti – o voi Jinn e uomini – negate?!
Duy chỉ Đấng Toàn Năng đã làm cho những con tàu khổng lồ di chuyển trên biển tựa như những quả núi di động.
Samo On jedini upravlja lađama koje morem plove poput planina.
وَلَهُ الْجَوَارِ الْمُنشَآتُ فِي الْبَحْرِ كَالْأَعْلَامِ (And His are the sailing ships raised up in the sea like mountains...55:24). The word جَوَارِی۔ jawari is the plural of جَارِیَہ - jariyah. One of its meanings is ship and that is the sense in which it is used in the current verse. The word مُنشَآتُ munsha'at is derived from نَشَأ nasha'a which means 'to rise up or high, be lofty'. Al-munsha'at thus refers to 'sails of the ships that are lofty'. The verse describes the wisdom of making the ship and its running on the surface of the water.
He, (may He be glorified), alone has control of the ships that sail on the oceans like mountains.
Il détient Seul le pouvoir de disposer des vaisseaux naviguant au milieu de vagues aussi hautes que les montagnes.
Hanya Allah -Subḥānahu wa Ta'ālā- semata yang memiliki kekuasaan penuh atas kapal-kapal yang berlayar di lautan seperti gunung-gunung.
E Lui solo, gloria Sua, L'Altissimo, Comanda le navi che solcano i mari come montagne.
Sa Kanya – kaluwalhatian sa Kanya at pagkataas-taas Siya – lamang ang pagpapagalaw sa mga daong na naglalayag sa mga dagat tulad ng mga bundok.
Denizde yüksek dağlar gibi yükselmiş yüzüp, giden gemilerin tasarrufu da yalnızca Allah -Subhanehu ve Teâlâ-'ya aittir.
Solo Al-lah tiene el control de las embarcaciones que se asoman en los océanos como montañas.
24- Denizde dağlar gibi akıp giden (insanlar tarafından) yapılmış gemiler de O’nundur.
25- O halde Rabbinizin nimetlerinden hangisini yalanlayabilirsiniz?
24. Yüce Allah, insanoğullarının inşa ettikleri ve izni ile denizi yarıp giden gemileri kullarının faydasına amade kılmıştır. Bu gemiler, büyüklükleri dolayısı ile adeta büyük dağlar gibidirler. İnsanlar bunlara biner, üzerinlerinde eşyalarını ve çeşitli ticaret mallarını, bunun dışında ihtiyaç duydukları, hatta zaruri gördükleri daha başka şeylerini de taşırlar. Gökleri ve yeri koruyan Allah, bunları da korur.
25. İşte bu da Yüce Allah’ın pek büyük ve değerli nimetlerindendir. Bundan dolayı Yüce Allah:“O halde Rabbinizin nimetlerinden hangisini yalanlayabilirsiniz?” buyurmaktadır.
"Dan kepunyaanNya-lah bahtera-bahtera yang tinggi layar-nya di lautan laksana gunung-gunung. Maka nikmat Rabb kamu yang manakah yang kamu dustakan?" (Ar-Rahman: 24-25).
(24-25) Maksudnya, Allah سبحانه وتعالى menciptakan bagi para ham-baNya bahtera-bahtera yang mengarungi dan memecah lautan dengan izin Allah, yang mana bahtera-bahtera tersebut dibuat oleh manusia sehingga karena besarnya laksana al-A'lam, yaitu gunung-gunung yang menjulang tinggi. Kemudian manusia menaikinya dan membawa di atasnya segala macam barang dagangan mereka serta segala sesuatu yang menjadi kebutuhan pokok mereka. Dan sungguh Allah Sang Penjaga langit dan bumi telah menjaga dan memeliharanya, hal itu merupakan nikmat Allah yang sangat agung. Oleh sebab itu Dia سبحانه وتعالى berfirman, ﴾ فَبِأَيِّ ءَالَآءِ رَبِّكُمَا تُكَذِّبَانِ ﴿ "Maka nikmat Rabb kamu yang manakah yang kamu dustakan?"
Kaya sa alin sa maraming biyaya ni Allāh sa inyo, O katipunan ng jinn at tao, magpapasinungaling kayong dalawa?
O halde siz (insan ve cin topluluğu), Allah'ın size bahşettiği o bol nimetlerden hangisini yalanlıyorsunuz?
Pa koje mnogobrojne blagodati koje vam je Allah dao - o ljudi i džinni - poričete?
Which of Allah’s numerous favours to you, O group of Jinn and men, do you deny?
Lesquels des nombreux bienfaits d’Allah nierez-vous, ô ensemble des humains et des djinns?
Maka, nikmat Allah yang besar manakah -wahai sekalian jin dan manusia- yang kalian dustakan?!
Vậy đâu là ân huệ trong vô số ân huệ mà Allah đã ban cho các ngươi- hỡi loài Jinn và con người - mà hai ngươi đã phủ nhận?
A large part of this universe is filled with stars which consist entirely of fire. Jinn are also made of this fire. But human beings have been given special treatment by God in that they have been made of earth, or clay, which is an extremely rare thing in this extensive universe. In the whole universe the earth is a unique exception. Here, all the factors that are conducive to the existence, survival and cultural development of man have been provided in the most appropriate proportions and in the most balanced manner. One of these arrangements is the system of ‘two easts’ and ‘two wests’ on the earth. In winter, the places on the horizon where the sun rises and sets are different from those in summer. In this way, there is a range of ‘easts’ and ‘wests.’ This seasonal difference occurs due to the axial tilt of the earth in space. This tilt is a most unique feature, and man receives many natural advantages on account of this. The exceptional treatment of man and the earth in this universe is such a great manifestation of God’s grace and bounty that man is in no way capable of thanking his Creator sufficiently.
Genios y seres humanos: ¿Cuál de los numerosos favores de Al-lah que reciben han de negar?
Quali delle molteplici grazie di Allāh nei vostri confronti – o voi Jinn e uomini – negate?!
Toda creación inevitablemente ha de morir en algún momento.
Ogni creatura sulla terra morirà inevitabilmente.
Tất cả những ai (những gì) trên trái đất chắc chắn đều sẽ phải tiêu vong.
Yeryüzünde bulunan bütün canlılar kesinlikle yok olacaktır.
Allah is the Ever-living, Free of all Need
كُلُّ مَنْ عَلَيْهَا فَانٍ وَيَبْقَىٰ وَجْهُ رَبِّكَ ذُو الْجَلَالِ وَالْإِكْرَامِ (Everyone who lives on it (the earth) has to perish, and your Lord's Countenance will remain, full of majesty, full of honour...55:26-27). The attached pronoun [ it ] refers to اَلاَرض al-ard [ the earth ] which has been explicitly mentioned antecedently in verse [ 10] وَالْأَرْضَ وَضَعَهَا لِلْأَنَامِ (And the earth is placed by Him for creatures). Furthermore, 'the earth' is one of those general things that can be referred to by a pronoun even if they are not mentioned explicitly as an antecedent. Verse [ 26] means that man and jinn that dwell on the earth are subject to decay and death. Jinn and man have specifically been singled out in this verse, because in this Surah these two species of Allah's creation are mainly addressed. This, however, does not necessarily imply that the heaven and the celestial beings are not perishable. In fact, on another occasion in the Qur'an Allah has stated in general terms: كُلُّ شَيْءٍ هَالِكٌ إِلَّا وَجْهَهُ (Everything is going to perish except His Face). (28:88)
Setiap makhluk yang ada di muka bumi pasti akan binasa, tidak disangsikan.
Bawat sinumang nasa ibabaw ng lupa kabilang sa mga nilikha ay masasawi nang walang pasubali.
26- O (yeryüzü) üzerindeki herkes yok olacaktır.
27- Rabbinin celâl ve ikrâm sahibi yüzü ise baki kalacaktır.
28- O halde Rabbinizin nimetlerinden hangisini yalanlayabilirsiniz?
26-28. Yeryüzünde bulunan insan, cin, hayvan ve diğer bütün yaratıklar ölecek, yok olup gidecekler. Oysa asla ölmeyece olan kamil hayat sahibi ise baki kalacaktır. O, “celâl ve ikrâm sahibi” yani azamet, kibriyâ ve şeref sahibidir. Bundan dolayı O, ta’zim edilip yüceltilir. Yine ikram, yani geniş lütuf ve kerem sahibidir. Dostlarını ve has kullarını türlü ikramlarla donatır. Gerçek dostları da O’na saygı ve tazimde bulunurlar, O’nu yüceltirler, severler ve O’na yönelip ibadet ederler. “O halde Rabbinizin nimetlerinden hangisini yalanlayabilirsiniz?”
"Semua yang ada di bumi itu akan binasa. Dan tetap kekal Wajah Rabbmu yang mempunyai kebesaran dan kemuliaan. Maka nikmat Rabb kamu yang manakah yang kamu dustakan?" (Ar-Rahman: 26-28).
(26-28) Maksudnya, semua yang ada di bumi, baik manu-sia, jin, binatang maupun semua makhluk akan mati dan binasa, dan tetap kekallah Allah Yang Mahahidup (Kekal) Yang tidak akan mati. ﴾ ذُو ٱلۡجَلَٰلِ وَٱلۡإِكۡرَامِ ﴿ "Yang mempunyai kebesaran dan kemuliaan," maksudnya memiliki keagungan, kebesaran, dan kemuliaan, yang diagungkan, dibesarkan dan dimuliakan karenanya. Dan memiliki kemuliaan, yakni keluasan anugerah dan derma, di mana Dia سبحانه وتعالى memuliakan para kekasih dan para hamba istimewaNya dengan berbagai macam kemuliaan. Dan para waliNya memuliakan, membesarkan, mengagungkan, mencintaiNya serta kembali dan beribadah kepadaNya. ﴾ فَبِأَيِّ ءَالَآءِ رَبِّكُمَا تُكَذِّبَانِ ﴿ "Maka nikmat Rabb kamu yang manakah yang kamu dustakan?"
Sve što se nalazi na zemlji od stvorenja, nestat će, bez imalo sumnje.
Every creation that is on the surface of the earth will inevitably perish.
Tout ce qui se trouve à la surface de la Terre disparaîtra irrémédiablement.
Allah is the Ever Living, Free of all Need
Allah states that all the residents of earth will perish and die. The residents of the heavens will die, except whomever Allah wills. Only Allah's Honorable Face will remain, because our Lord, the Exalted, the Blessed, is the Ever Living Who never dies. Qatadah said, "First, Allah mentioned His creatures and then He said that all of this will perish." And in the reported supplication: `O You the Ever Living Who sustains all that exists! O You Who created the heavens and the earth without precedence. O You, Who Owns the glory and the honor, none has the right to be worshipped except You. We seek refuge with Your mercy. Grant Us success in all of our matters. Please, do not abandon us to rely on ourselves even for an instant nor on any of Your creation." Ash-Sha`bi said, "When you have recited,
كُلُّ مَنْ عَلَيْهَا فَانٍ
(Whatsoever is on it (the earth) will perish.) do not stop, continue reading,
وَيَبْقَى وَجْهُ رَبِّكَ ذُو الْجَلْـلِ وَالإِكْرَامِ
(And the Face of your Lord Dhul-Jalal wal-Ikram will remain forever.)" This Ayah is similar to Allah's statement,
كُلُّ شَىْءٍ هَالِكٌ إِلاَّ وَجْهَهُ
(Everything will perish save His Face.)(28:88) In this Ayah, Allah describes His Noble Face as being Dhul-Jalal wal-Ikram, indicating that He is Worthy of being revered, and thus, never defied; and obeyed, and thus, never disobeyed,
وَاصْبِرْ نَفْسَكَ مَعَ الَّذِينَ يَدْعُونَ رَبَّهُم بِالْغَدَاةِ وَالْعَشِىِّ يُرِيدُونَ وَجْهَهُ
(And keep yourself patiently with those who call on their Lord morning and afternoon, seeking His Face.)(18:28), And as He said about those giving charity:
إِنَّمَا نُطْعِمُكُمْ لِوَجْهِ اللَّهِ
(We feed you seeking Allah's Face only.)(76:9) Ibn `Abbas commented on the meaning of Dhul-Jalal wal-Ikram, by saying, "Owner of greatness and pride." After Allah stated that all of the inhabitants of the earth will die and end up in the Hereafter when He, Dhul-Jalal wal-Ikram, will judge them by His fair judgement, He said,
فَبِأَىِّ ءَالاءِ رَبِّكُمَا تُكَذِّبَانِ
(Then which of the blessings of your Lord will you both deny) Allah said,
يَسْأَلُهُ مَن فِى السَّمَـوَتِ وَالاٌّرْضِ كُلَّ يَوْمٍ هُوَ فِى شَأْنٍ
(Whosoever is in the heavens and on the earth begs of Him. Every day He is (engaged) in some affair.) In this Ayah, Allah affirms that He is Rich, Free of all wants for anyone else and that all creatures stand in need of Him, in all conditions and situations. They all seek His help willingly or unwillingly. Everyday, He is engaged in some affair. Al-A`mash reported from Mujahid, from `Ubayd bin `Umayr,
كُلَّ يَوْمٍ هُوَ فِى شَأْنٍ
(Every day He is (engaged) in some affair.) He said, "Of His affairs is that He answers the supplicant, or gives to the one requesting, or removing adversity, or cures the one seeking to be cured."
وَجْهُ رَبِّكَ (...your Lord's Countenance ....55:27). The word wajh [ Face ], according to majority of the exegetes, stands for the 'Being of Allah'. The attached second person pronoun in rabb-i-ka [=your Lord ] refers to the Messenger of Allah ﷺ . It is a great honour for him that he should be remembered by Allah in special ways when praising him, as for instance, ` abduhu (His servant). Here, Allah, the Lord of lords, declares His direct special relationship with the Holy Prophet ﷺ and addresses him thus: rabb-i-ka [ your Lord ].
According to the well-known exegetes, the verse purports to convey that since everything [ including jinn and mankind ] dwelling on earth will be reduced to nothing, and the heavenly bodies all brought to naught, and the whole material universe made non-existent, still human reason demands that there should be a Being who should remain and who should never die. Such a Being is Allah Who created the whole universe and Who is the First and the Final Cause of all things. He alone will abide because He is Self-Subsisting, All-Sustaining, Independent and Besought of all.
The word fana' has two possible meanings: [ 1] everything is potentially subject to decay and death and is eventually destined to perish, having no capacity for permanence and immortality; and [ 2] all things will actually pass away on Doomsday.
Other exegetes have interpreted the phrases وَجْهُ رَبِّكَ 'your Lord's Countenance' to mean 'your side', that is, out of all existent beings only those things will attain permanence that are on the side of Allah. This includes the Being of Allah and His Attributes. It also includes the actions and conditions of Allah's creation that remain firmly attached to Allah and is never separated from Him in any situation. In sum, the verse means: 'Everything that man, jinn and angels do for Allah's pleasure will remain under His care and protection and as such will attain permanence, never to perish.' This interpretation is supported by another verse: مَا عِندَكُمْ يَنفَدُ وَمَا عِندَ اللَّـهِ بَاقٍ (What is with you shall end and what is with Allah shall last....16:96). The phrase 'what is with you' refers to 'wealth and power, comfort and discomfort, love and hatred'. All these states and matters are transitory and must perish. The phrase 'what is with Allah' refers to 'man's actions and states which remain firmly attached to Allah and is never separated from Him in any situation are destined to last, never to perish. Allah, the Pure and Most Exalted, knows best!
ذُو الْجَلَالِ وَالْإِكْرَامِ (...full of majesty, full of honour...55:27). In other words, the Lord is the Master of Greatness, Grandeur and Tremendousness. This is Allah's Majesty that overwhelms His creation and fills them with awe. The Lord is also the Master of Honour, signifying that those who benefit by the great favours Allah has bestowed upon them and walk in the path of truth and righteousness will be granted more favours by the Lord of Honour. Despite being the Lord of Greatness and Majesty, Allah is not like the worldly kings and rulers who would not pay attention to others or the indigent people. He grants their petition and invocation. The next verse [ to be analysed in the forthcoming paragraph ] bears testimony to this interpretation. The current phrase under discussion constitutes one of those special Attributes of Allah which if a suppliant were to invoke before calling upon Allah for help, protection, inspiration and a host of other things, the supplication will be readily granted as recorded in Tirmidhi, Nasa'i and Musnad of Ahmad. Ibn ` Amir, has transmitted that the Messenger of Allah ﷺ said: اَلِظُّوا بِیَا ذَا الجَلَال وَالاِکرَام (Persist [ in invoking Allah ] with '0 Lord of Majesty and Honour'." The imperative alizzu is derived from the infinitive ilzaz which means 'to continue firmly in some course of action'. [ Mazhari ]
-Ey Resul!- Kullarına lütufta ve ihsanda bulunan azamet sahibi Rabbinin yüzü bakidir. Kesinlikle fani olmak O'na isabet etmez.
Seul subsistera le visage (wajhun, `al-wajhu) de ton Seigneur, ô Messager. L’Eminent, le Bienfaiteur et le Donneur de Faveurs à Ses serviteurs. Lui Seul ne connaîtra pas la disparition.
Pero, Mensajero, el rostro de tu Señor, el Majestuoso, Benevolente y Generoso para Sus siervos, permanecerá y nunca perecerá.
Namun, wajah Tuhanmu -wahai Rasul- yang mempunyai kebesaran, kebaikan, dan kemuliaan terhadap hamba-hamba-Nya tetap kekal, tidak tersentuh oleh kefanaan selamanya.
Và chỉ còn lại mỗi sắc diện Thượng Đế Ngươi - hỡi Thiên Sứ -, Ngài là Đấng Tối Cao, Đấng Tử Tế và Hồng Phúc đối với đám nô lệ của Ngài. Ngài không bao giờ đối mặt với sự tiêu vong.
Mananatili naman ang mukha ng Panginoon mo, O sugo, ang may kadakilaan, paggawa ng maganda, at kabutihang-loob sa mga lingkod Niya sapagkat hindi Siya nasusundan ng pagkalipol magpakailanman.
E resterà il volto del tuo Creatore – o Messaggero – l’Immenso, il Benevolo e il Generoso nei confronti dei Suoi sudditi, Colui che non morirà mai.
The face of your Lord, O Messenger, the One of greatness, kindness and bounty for His servants, will remain and will never perish.
Ostat će samo lice tvoga Gospodara, o Poslaniče, koje je veličanstveno i plemenito prema svojim stvorenjima. Ono nikada neće nestati.
Pa koje mnogobrojne blagodati koje vam je Allah dao - o ljudi i džinni - poričete?
Genios y seres humanos: ¿Cuál de los numerosos favores de Al-lah que reciben han de negar?
Lesquels des nombreux bienfaits d’Allah nierez-vous, ô ensemble des humains et des djinns?
Which of Allah’s numerous favours to you, O group of Jinn and men, do you deny?
Kaya sa alin sa maraming biyaya ni Allāh sa inyo, O katipunan ng jinn at tao, magpapasinungaling kayong dalawa?
Maka, nikmat Allah yang besar manakah -wahai sekalian jin dan manusia- yang kalian dustakan?!
O halde siz (insan ve cin topluluğu), Allah'ın size bahşettiği o bol nimetlerden hangisini yalanlıyorsunuz?
Vậy đâu là ân huệ trong vô số ân huệ mà Allah đã cho các ngươi - hỡi loài Jinn và loài người - mà hai ngươi đã phủ nhận?
Quali delle molteplici grazie di Allāh nei vostri confronti – o voi Jinn e uomini – negate?!
Njemu se obraćaju i mole Ga svi meleki koji su na nebesima, i džini i ljudi koji su na Zemlji, i od Njega traže da im ispuni njihove potrebe. Svakog dana On se zanima onim što je za robove vezano, poput oživljavanja, usmrćivanja, opskrbljivanja i dr.
Nanghihingi sa Kanya ang bawat sinumang nasa mga langit na mga anghel at sinumang nasa lupa na jinn at tao ng mga pangangailangan nila; sa bawat araw Siya ay nasa isang nauukol kabilang sa mga nauukol sa mga lingkod Niya na pagbibigay-buhay, pagbibigay-kamatayan, pagtutustos, at iba pa roon.
The angels in the heavens and the jinn and men on earth ask Him for their needs. Every day he brings about a matter from the affairs of His servants such as giving life, death, provision etc.
Los ángeles en los cielos y los genios y los hombres en la Tierra claman a Él por sus necesidades. Todos los días se ocupa de los asuntos de Sus siervos, como dar la vida, tomar la vida, conceder el sustento, etc.
Göklerde bulunan her melek ve yeryüzünde bulunan her insan ve cin ihtiyaçlarını O'ndan isterler. O; her gün yaratma, öldürme, rızık vb. gibi kullarının işleri için bir ilahi tasarruftadır.
Nothing in this world possesses creative power i.e. the objects on which things depend for their continued existence are not self-created. This shows the boundless power of the Creator. The signs of God in this world are so many that it is not possible for any thinking individual to ignore them. But man is such a transgressor that, even when surrounded by a host of signs, he denies them.
"Semua yang ada di langit dan bumi selalu meminta kepada-Nya. Setiap waktu Dia dalam kesibukan. Maka nikmat Rabb kamu yang manakah yang kamu dustakan?" (Ar-Rahman: 29-30).
(29-30) Maksudnya, Dia Mahakaya dengan DzatNya (tidak membutuhkan apa pun) dari semua makhlukNya. Dia Maha Luas kedermawanan dan kemuliaanNya. Semua makhluk membutuh-kanNya, di mana mereka selalu memohon segala macam kebu-tuhan mereka kepadaNya, baik dengan kondisi maupun dengan ucapan mereka. Mereka akan selalu membutuhkanNya setiap waktu dan setiap saat, dan Dia سبحانه وتعالى ﴾ كُلَّ يَوۡمٍ هُوَ فِي شَأۡنٖ ﴿ "setiap waktu dalam kesibukan," mencukupkan orang fakir, menutupi kebutuhan orang yang sedang kekurangan, memberi kepada suatu kaum dan mena-han dari kaum yang lain, mematikan dan menghidupkan, meren-dahkan dan mengangkat derajat, namun tidak ada satu urusan pun yang menyibukkanNya dari urusan yang lain. Tidak akan membuatNya marah dengan banyaknya permintaan, tidak akan jemu dengan orang yang selalu dan terus menerus memohon ke-padaNya. Mahasuci Allah Yang Mahamulia lagi Maha Memberi, yang pemberianNya meliputi seluruh penghuni bumi dan langit, dan kemurahanNya meliputi seluruh makhluk di setiap waktu dan masa. Mahatinggi Allah yang anugerahNya tidak terhenti oleh kemaksiatan orang yang bermaksiat dan sikap ketidakbutuhan orang-orang fakir yang bodoh kepadaNya dan kepada kederma-wananNya.
Kesibukan-kesibukan yang Allah سبحانه وتعالى kabarkan melalui Fir-manNya, ﴾ كُلَّ يَوۡمٍ هُوَ فِي شَأۡنٖ ﴿ "Setiap waktu Dia dalam kesibukan" adalah: Ketentuan takdir dan segala pengaturanNya yang telah Dia takdir-kan dan Dia tentukan sejak zaman azali. Dia selalu menakdirkan dan melaksanakan ketentuan-ketentuan tersebut pada waktu-wak-tunya yang sesuai dengan tuntutan hikmahNya. Yaitu hukum-hukumNya yang berkenaan dengan agama yang mencakup perin-tah dan larangan, dan takdir yang Dia berlakukan terhadap para hambaNya selama mereka hidup di dunia ini. Hingga tatkala sem-purna (usai) semua perkara tersebut, Allah تعالى akan membinasakan mereka dan kemudian memberlakukan pembalasan atas segala amal perbuatan mereka dan memperlihatkan kepada mereka keadilan dan karunia serta kebaikanNya yang berlimpah, yang dengannya mereka mengetahui dan mentauhidkanNya. Dia سبحانه وتعالى memindahkan makhluk yang dibebani syariat dari tempat ujian dan cobaan menuju tempat kehidupan yang sebenarnya. Ketika itulah dilaksanakan keputusan (pengadilan) yang telah datang waktunya, dan inilah yang dimaksudkan dalam FirmanNya,
Semua malaikat yang ada di langit, serta manusia dan jin yang ada di muka bumi memohon hajat mereka kepada-Nya. Setiap hari Dia mengurusi segala permasalahan hamba-hamba-Nya, dari mulai menghidupkan, mematikan, memberi rezeki, dan sebagainya.
Tous les anges qui se trouvent dans le Ciel ainsi que tous les humains et les djinns qui se trouvent sur la Terre L’implorent afin qu’Il comble leurs besoins. Chaque jour, Il se charge d’affaires concernant Ses serviteurs, comme donner la vie, donner la mort, pourvoir, etc.
29- Göklerde ve yerde bulunan herkes O’ndan istekte bulunur. O her gün bir iştedir.
30- O halde Rabbinizin nimetlerinden hangisini yalanlayabilirsiniz?
29-30. Yani O, yaratılmışların hiçbirine muhtaç olmayandır. Lütuf ve keremi pek boldur. Bütün varlıklar O’na muhtaçtır. Bütün ihtiyaçlarını hem halleri hem de sözleri ile O’ndan isterler. Bir göz açıp kırpacak kadarlık bir süre ve hatta ondan da daha az bir süre dahi O’na muhtaç olmamaları düşünülemez.
"O, her gün bir iştedir.” Fakiri zenginleştirir, kalbi kırık olanın gönlünü yapar, kimilerine verir, kimilerine vermez, öldürür, diriltir, alçaltır, yükseltir. Kimi işleri yapması başka işlerle uğraşmasına engel değildir. Dileklerin çokluğu O’nu şaşırtmaz. Israr edenlerin ısrarları, dilekte bulunanların dileklerinin fazlalığı O’nu usandırmaz.
Bağışları yerde ve göklerde bulunanların hepsini kuşatan, pek çok bağış ve kerem sahibi olan Allah’ın şanı ne yücedir! O’nun lütfu her an ve tüm zamanlarda, bütün mahlukatı tamamı ile kapsamıştır. İsyankârların isyanı, kendisini tanımayan ve lütfunu bilmeyen cahil muhtaçların O’na ihtiyaçları yokmuş gibi davranmaları, bağış ve ihsanını engellemeyen Allah ne yücedir!
Yüce Allah’ın “O, her gün bir iştedir” diyerek haber verdiği bütün bu hususlar, ezelde belirleyip hükme bağladığı bütün takdir ve tedbirlerini ifade eder. Yüce Allah, bunları hikmetinin gerektirdiği zamanları geldikçe gerçekleştirip yürürlüğe koyar. Bunlar, emir ve yasaklardan oluşan dinî hükümleri de bu dünya yurdunda kaldıkları sürece kullarına uyguladığı kaderî hükümleri de kapsar. Nihayet bütün varlıklar son bulup Allah kendilerini yok ettikten ve ceza (amellerinin karşılığına dair) hükümleri uygulamayı dileyip adaletini, lütfunu ve ihsanının çokluğunu kendisi ile tanıyacakları ve O’nu tevhid edecekleri şekilde göstermeyi murat edeceği vakit, bütün mükellefleri imtihan yurdundan ebedi hayatta kalınacak yurda taşıyacaktır. İşte o vakit de bu (cezâi) hükümlerinin uygulanma sırası gelmiş olacaktır. İşte bir sonraki ayetten kasıt da budur:
Tutti gli angeli che sono nei Cieli e tutti gli uomini e i Jinn che sono in terra Gli chiedono, ogni giorno, ciò di cui hanno bisogno, ed ogni giorno Egli si occupa delle questioni dei Suoi sudditi, donando la vita, provocando la morte, concedendo il sostentamento e altro.
يَسْأَلُهُ مَن فِي السَّمَاوَاتِ وَالْأَرْضِ كُلَّ يَوْمٍ هُوَ فِي شَأْنٍ (All those in the heavens and the earth beseech Him. Every day He is at some task...55:29). The verse signifies that all creatures stand in need of Allah, in all conditions and situations. They all seek His help willingly or unwillingly. The earthly creatures ask for their specific needs. In this world, they need sustenance, health and welfare, and comfort; and in the Hereafter, they need forgiveness, mercy and Paradise. The celestial creatures do not eat and drink, they do however need Allah's mercy and grace. Allah's grace, forgiveness and so on surround them all the time. The phrase کُلَّ یَومِ every day' is the adverb of time of the verb يَسْأَلُهُ 'beseech'.(1) The 'day' is not used in its popular sense, but in the sense of 'time' in general. All His creation, in different regions, in different languages implore for their needs all the time. Obviously, each member of the earthly and celestial beings has countless needs. Who else besides the Absolutely Powerful Being, the Lord of Majesty, is able to respond to their needs every moment of the time? Therefore, 'every day' is followed by the sentence هُوَ فِي شَأْنٍ 'He is at some task', that is, His Attributes know no limit or count, and keep finding their manifestations in diverse ways all the time. He gives life to some and causes others to die. He elevates some and others He abases. Some He
(1) This is according to one construction of the sentence. Other exegetes have taken the phrase 'every day' as relating to 'He is at some task'. The translation of the verse given above is based on this latter construction, which is also adopted by Moulana Thanawi (رح) . (Muhammad Taqi Usmani). causes to become ill and others He cures. He alleviates the adversity of some; He causes the aggrieved ones to smile; He grants the requests of suppliants; He forgives the sins of the sinners and makes them deserving of Paradise; He gives power to some, and He snatches it away from others and abases them. In sum, every Attribute of Allah keeps finding its manifestation in diverse ways all the time
Tất cả những ai trên các tầng trời như Thiên Thần và tất cả những ai dưới đất như loài Jinn và con người đều cầu xin Ngài về nhu cầu của họ. Mỗi ngày, Ngài luôn ở trên công việc của Ngài trong việc quản lý và trông coi các sự việc của đám bề tôi của Ngài như làm cho sống, làm cho chết, ban phát bổng lộc và các công việc khác.
Maka, nikmat Allah yang besar manakah -wahai sekalian jin dan manusia- yang kalian dustakan?!
Which of Allah’s numerous favours to you, O group of Jinn and men, do you deny?
Vậy đâu là ân huệ trong vô số ân huệ mà Allah đã ban cho các ngươi- hỡi loài Jinn và loài người - mà hai ngươi đã phủ nhận?
O halde siz (insan ve cin topluluğu), Allah'ın size bahşettiği o bol nimetlerden hangisini yalanlıyorsunuz?
Genios y seres humanos: ¿Cuál de los numerosos favores de Al-lah que reciben han de negar?
Pa koje mnogobrojne blagodati koje vam je Allah dao - o ljudi i džinni - poričete?
Lesquels des nombreux bienfaits d’Allah nierez-vous, ô ensemble des humains et des djinns?
Quali delle molteplici grazie di Allāh nei vostri confronti – o voi Jinn e uomini – negate?!
Kaya sa alin sa maraming biyaya ni Allāh sa inyo, O katipunan ng jinn at tao, magpapasinungaling kayong dalawa?
31- Ey insanlar ve cinler! Yakında sıra size gelecek/yalnız sizin (hesabınızla) ilgileneceğiz.
32- O halde Rabbinizin nimetlerinden hangisini yalanlayabilirsiniz?
31-32. Yani sadece hesabınızı görmekle ve dünya yurdunda iken işlemiş olduğunuz amellerinizin karşılıklarını size vermekle meşgul olacağız.
TA sẽ dành thời gian riêng biệt để tính sổ với hai ngươi - hỡi loài người và loài Jinn - TA sẽ thưởng phạt cả hai một cách thỏa đáng.
Ci dedicheremo al vostro Rendiconto – o uomini e Jinn - e giudicheremo ognuno secondo ciò che merita, ricompensandolo o punendolo.
A Warning for Humans and Jinn
Ibn Jurayj said that the Ayah,
سَنَفْرُغُ لَكُمْ
(We shall attend to you,) means, `We shall judge you,' while Al-Bukhari said that it means, "We shall recompense you. Surely, nothing will busy Allah from attending to anything else." This type of speech pattern is common in the Arabic language. For example, one would say, "I will attend to you," even when one is not busy with anything else. Allah's saying;
أَيُّهَا الثَّقَلاَنِ
(O you Thaqalan!) refers to the humans and the Jinns, as in the Hadith;
«يَسْمَعُهَا كُلُّ شَيْءٍ إِلَّا الثَّقَلَيْن»
(Everyone will be able to hear it, except the Thaqalayn.) In another narration that explains it, the Prophet said,
«إِلَّا الْإِنْسَ وَالْجِن»
(...except mankind and the Jinns.) Allah said,
فَبِأَىِّ ءَالاءِ رَبِّكُمَا تُكَذِّبَانِ
(Then which of the blessings of your Lord will you both deny), then,
يمَعْشَرَ الْجِنِّ وَالإِنسِ إِنِ اسْتَطَعْتُمْ أَن تَنفُذُواْ مِنْ أَقْطَـرِ السَّمَـوَتِ وَالاٌّرْضِ فَانفُذُواْ لاَ تَنفُذُونَ إِلاَّ بِسُلْطَـنٍ
(O assembly of Jinn and men! If you are able to pass beyond the zones of the heavens and the earth, then pass beyond (them)! But you will never be able to pass them, except with authority (from Allah)!) meaning, `you will never be able to escape Allah's orders and decrees, because it encompasses you. You will never be able to avoid or avert His rule and judgement over you, you are surrounded by it wherever you may be.' This is also about the Gathering when the angels, comprising seven lines in every direction, will surround the creatures. None of the creatures will be able to escape on that Day,
إِلاَّ بِسُلْطَـنٍ
(except with authority) meaning, except with the commandment from Allah,
يَقُولُ الإِنسَـنُ يَوْمَئِذٍ أَيْنَ الْمَفَرُّ - كَلاَّ لاَ وَزَرَ - إِلَى رَبِّكَ يَوْمَئِذٍ الْمُسْتَقَرُّ
(On that Day man will say: "Where (is the refuge) to flee" No! There is no refuge! Unto your Lord will be the place of rest that Day.)(75:10-12),
وَالَّذِينَ كَسَبُواْ السَّيِّئَاتِ جَزَآءُ سَيِّئَةٍ بِمِثْلِهَا وَتَرْهَقُهُمْ ذِلَّةٌ مَّا لَهُمْ مِّنَ اللَّهِ مِنْ عَاصِمٍ كَأَنَّمَا أُغْشِيَتْ وُجُوهُهُمْ قِطَعًا مِّنَ الَّيْلِ مُظْلِماً أُوْلَـئِكَ أَصْحَـبُ النَّارِ هُمْ فِيهَا خَـلِدُونَ
(And those who earned evil deeds, the recompense of an evil deed is the like thereof, and humiliating disgrace will cover them. No defender will they have from Allah. Their faces will be covered as it were with pieces from the darkness of night. They are the dwellers of Fire, they will abide therein forever.)(10:27) Allah's statement,
يُرْسَلُ عَلَيْكُمَا شُوَاظٌ مِّن نَّارٍ وَنُحَاسٌ فَلاَ تَنتَصِرَانِ
(There will be sent against you both, Shuwaz of fire and Nuhas, and you will not be able to defend yourselves.) `Ali bin Abi Talhah reported from Ibn `Abbas that Shuwaz is the flame of fire. Abu Salih said, "It is the flame above the fire below the smoke." Ad-Dahhak said,
شُوَاظٌ مِّن نَّارٍ
(Shuwaz of fire) "A flood of fire." Allah said;
وَنُحَاسٌ
(and Nuhas) `Ali bin Abi Talhah reported from Ibn `Abbas; "The smoke of the fire." Similar was reported from Abu Salih, Sa`id bin Jubayr and Abu Sinan. Ibn Jarir said that the Arabs used to call the smoke of the fire, Nuhas and Nihas. But he said that the scholars of Qur'anic recitation said that in this Ayah, the word recited is Nuhas. Mujahid said, "Molten brass poured over their heads." Qatadah held the same view. Ad-Dahhak said,"Nuhas is liquid copper." The Ayah means, `if you, mankind and the Jinns, try to escape on the Day of Resurrection, then the angels, including those among them who guard Hellfire, will bring you back by directing smoke of fire and molten brass on you.' Allah's statement,
فَلاَ تَنتَصِرَانِفَبِأَىِّ ءَالاءِ رَبِّكُمَا تُكَذِّبَانِ
(and you will not be able to defend yourselves. Then which of the blessings of your Lord will you both deny)
فَإِذَا انشَقَّتِ السَّمَآءُ فَكَانَتْ وَرْدَةً كَالدِّهَانِ فَبِأَىِّ ءَالاءِ رَبِّكُمَا تُكَذِّبَانِ
Kami akan sepenuhnya memperhatikan perhitungan amal kalian -wahai jin dan manusia- sehingga Kami membalas masing-masing dengan balasan pahala atau siksa yang sesuai.
Voy a juzgarlos, hombres y genios, y retribuiré a cada uno con la recompensa o el castigo que merece.
I will attend to your reckoning, O men and jinn. and I will recompense each one with the reward or punishment he deserves.
"Kami akan memperhatikan sepenuhnya kepadamu hai manu-sia dan jin. Maka nikmat Rabb kamu yang manakah yang kamu dustakan?" (Ar-Rahman: 31-32).
(31-32) Maksudnya, Kami akan memperhatikan sepenuh-nya perhitungan dan pembalasan segala amal perbuatan kalian yang telah kalian lakukan di dunia.
-Ey insanlar ve cinler!- Sizin hesabınızı göreceğiz. Herkese hak ettiğinin karşılığı olan mükâfatı ve cezayı vereceğiz.
Ô ensemble des djinns et des humains, Nous consacrerons du temps à vous demander des comptes et Nous récompenserons ou punirons chacun selon ce qu’il mérite.
.
A Warning for Humans and Jinn
سَنَفْرُغُ لَكُمْ أَيُّهَ الثَّقَلَانِ (Soon We are going to spare Ourselves for you [ to reckon your deeds ], 0 two heavy species! ...55:31) The word jam' thaqalan is the dual of thaqal which denotes 'burden or load'. Thus the word ath-haqalan [ the dual form ] denotes 'the two heavy or weighty things', and signifies 'the men' and 'the Jinn' as the context shows. In Arabic, the word thaqal refers to anything the weight or value of which is well-known. It is in this sense that the word has occurred in the following Prophetic Tradition: اِنِّی تَارِکُ فِیکُمُ الثَّقَلَین (Indeed I leave amongst you two weighty and valuable things... which will continue to guide you.) Some versions of the Tradition state that those two weighty and valuable things are: کِتَابُ اللہ وَ عِترَتِی "Allah's Book and my family" and others state: کِتَابُ اللہ وَ سُنَّتِی ' Allah's Book and my normative Sunnah [ practices ] ". The end result of both the versions amount to the same thing because ` itrah refers to both types of family, lineal or spiritual. Therefore, it refers to all the noble Companions ؓ . The end result of the Tradition is that after the Prophet ﷺ there are two things that will serve to guide and set aright the Muslims: [ 1] the Book of Allah; and [ 2] the example of the blessed Companions in all their mutual dealings and transactions. The version that uses ` itrah instead of Sunnah means the teachings of the Prophet ﷺ that reached the Muslims through the noble Companions ؓ .
Be that as it may, the word ثَّقَلینِ thaqalain in the Tradition refers to the two weighty and valuable things. From this point of view, Ath-thaqalan, in the current verse, refers to the two species of Allah's creation, Jinn and human beings, because they are the weightiest and most valuable beings [ possessed of soul ] dwelling on earth.
Then the verse says, 'Soon We are going to spare Ourselves for you' The verb سَنَفْرُغُ sanafrughu is derived from فَرَاغ faragh, which means to be free from occupation. The antonym of faragh is شُغُل shughl [ to occupy ]. The word faragh informs us of two things: [ 1] that one was occupied with something; and [ 2] now he has become free from that occupation. This type of faragh is common in human beings. However, neither of these senses apply to Allah. He is above them. Surely, nothing will occupy Allah from attending to anything else, nor does He become free or unoccupied like human beings do. Therefore, the verb sanafrughu [ We are going to spare Ourselves to you ] is employed as a metaphor. This metaphorical use of the word is common in human speech. This expression is used to show the importance of some work: 'We are now free to attend to you, being fully focused on you'. Anyone who fully focuses attention on any work, idiomatically it is said that 'he has no other work or he has nothing else to do'. In a verse preceding this [ 29], it was mentioned that the earthly beings ask for their specific needs, such as sustenance, health and welfare, and comfort; and forgiveness, mercy and Paradise. The celestial beings need Allah's mercy, grace and forgiveness which surround them all the time. From this point of view, Allah is, every moment, in a state of characteristic manifestation of His Divinity and Divine Attributes. The verse sanafrughu [ We are going to spare Ourselves for you...] indicates that on the Day of Judgment all petitions, their acceptance and acting on them will come to an end. Of all the manifestations, there shall remain only one manifestation and that is taking account of deeds and passing judgment with absolute justice and equity. [ Ruh ]
Magtutuon Kami para sa pagtutuos sa inyo, O tao at jinn, kaya gaganti Kami sa bawat isa ayon sa magiging karapat-dapat sa kanya na gantimpala o parusa.
Mi ćemo se posvetiti vašem obračunu, o ljudi i džinni, pa ćemo svakog nagraditi, odnosno kazniti, shodno onome što zaslužuje.
Quali delle molteplici grazie di Allāh nei vostri confronti – o voi Jinn e uomini – negate?!
O halde siz (insan ve cin topluluğu), Allah'ın size bahşettiği o bol nimetlerden hangisini yalanlıyorsunuz?
Which of Allah’s numerous favours to you, O group of Jinn and men, do you deny?
Vậy đâu là ân huệ trong vô số ân huệ mà Allah đã ban cho các ngươi- hỡi loài Jinn và loài người - mà hai ngươi đã phủ nhận?
Pa koje mnogobrojne blagodati koje vam je Allah dao - o ljudi i džinni - poričete?
Kaya sa alin sa maraming biyaya ni Allāh sa inyo, O katipunan ng jinn at tao, magpapasinungaling kayong dalawa?
Lesquels des nombreux bienfaits d’Allah nierez-vous, ô ensemble des humains et des djinns?
Maka, nikmat Allah yang besar manakah -wahai sekalian jin dan manusia- yang kalian dustakan?!
Genios y seres humanos: ¿Cuál de los numerosos favores de Al-lah que reciben han de negar?
Le Jour de la Résurrection, Allah dira lorsqu’Il rassemblera les humains et les djinns: Ô ensemble des humains et des djinns, si vous parvenez à trouver une issue pour sortir du domaine des Cieux et de la Terre, évadez-vous. Or vous ne le pourrez pas, sauf si vous disposez d’une force considérable, mais d’où la tirerez-vous?
Vào Ngày Tận Thế, sau khi tập trung toàn thể loài Jinn và loài người thì Allah phán: Này hỡi toàn thể loài Jinn và loài người, nếu các ngươi có thể tìm được lối thoát khỏi các tầng trời và trái đất thì các ngươi hãy làm đi, tuy nhiên, các ngươi chắc chắn không làm được ngoại trừ có sức mạnh và năng lực tuyệt đối, nhưng làm sao các ngươi có được những thứ đó.
E Allāh dirà, nel Giorno della Resurrezione, quando radunerà i Jinn e gli uomini: "O voi Jinn e uomini, se riuscite a trovare una via di scampo in un angolo del cielo o della terra, fatelo, ma non vi riuscirete, a meno che non abbiate la forza o una prova, ma come potreste riuscirvi?"
Al-lah dirá en el Día del Juicio, cuando reúna a genios y seres humanos: ¡Grupo de genios y hombres, si pueden atraviesen por su cuenta los límites de los cielos y de la Tierra! Pero nunca podrán hacerlo sin autoridad ni evidencia, cosas de las cuales carecen.
Kıyamet günü insanları ve cinleri bir araya topladığında Yüce Allah şöyle diyecektir: "Ey insan ve cin toplulukları! Göklerde ve yerde çıkmak için kendinize bir yer bulabiliyorsanız hiç durmayın bunu yapın. Büyük bir güç ve mucize olmadan bunu yapmaya güç yetiremezsiniz, bunu nasıl yapacaksınız?"
يَا مَعْشَرَ الْجِنِّ وَالْإِنسِ إِنِ اسْتَطَعْتُمْ أَن تَنفُذُوا مِنْ أَقْطَارِ السَّمَاوَاتِ وَالْأَرْضِ فَانفُذُوا ۚ لَا تَنفُذُونَ إِلَّا بِسُلْطَانٍ ﴿33﴾
(0 genera of Jinns and mankind, If you are able to penetrate beyond the realms of the heavens and the earth, then penetrate. You cannot penetrate except with an authority....55:33)
In the preceding verse jinn and mankind were addressed as Ath-thaqalan and warned that their deeds will be reviewed and every single one of them will attract reward or punishment. The current verse purports to say that no one will be able to hide from death, nor will anyone be able to escape from attendance or giving account of actions on the Day of Judgment. This verse does not use the expression ثَّقَلَانِ Thaqalan as in the preceding verse but explicitly uses the expression يَا مَعْشَرَ الْجِنِّ وَالْإِنسِ ( O genera of Jinns and mankind) 'Jinn' is mentioned first followed by 'men' presumably because a high-power energy is required to pass through the confines of heaven and earth. Allah has given Jinns more power than human beings in such matters. The meaning of the verse is: '0 Company of Jinn and human beings, if you think that you will be able to find refuge and thus avert death by avoiding the angel of death or run away from the Plains of Gathering or the Plains of Reckoning, then try to cross the bounds of the heavens and the earth if you have the power and ability to do so.' This is no mean task. This requires high-powered energy. The combined forces of Jinns and mankind will not be able to harness the energy to go beyond the confines of the heavens and the earth. The purport of the verse is not to show the possibility or probability of passing beyond the zones of the heavens and the earth. The proposition is hypothetical. The purport of the verse is to demonstrate the utter powerlessness and inability of men and Jinns to achieve this feat.
If the purpose of 'penetrating through the heavens and the earth' mentioned in the verse is to escape death, then it refers to this world and means: It is not within the power of any man or Jinns to cross the bounds of the heavens and the earth and escape death. This is stated according to human thinking. Otherwise, no one is outside the power and the authority of Allah, even if he crosses the bounds of the heaven and the earth. And if the escape intended by 'penetrating through the heavens and the earth' stands for 'escaping accountability on the Day of Reckoning', the purport of the verse is to demonstrate its absolute impossibility. For according to other Qur'anic verses and Traditional narratives the heaven will crack open, on the Day of Judgment, and all the angels will border on the sides of the earth and the people will be hemmed in from all sides. The Jinn and human beings will experience the horrors of the Day of Resurrection and run in different directions. In whichever direction they run the angels will lay siege to the areas that Allah has fortified for the purpose of recapturing the escapees. [ Ruh[
This Verse does not point to Space Exploration by Rockets and Sputniks
In the present scientific age, experiments are being conducted in an effort to come out of the gravity of the earth and to explore the heavenly bodies by rockets, sputniks and other spacecrafts. Obviously, none of these experiments are conducted beyond the bounds of the heaven. In fact, they are far below the surface of the heaven, let alone crossing the heavenly confines. Thus this verse has no bearing on space travels and reported incidents of reaching some of the heavenly bodies. Some simple-minded people posit this verse as the basis of demonstrating the possibility of space travels, whereas these simpletons are merely displaying ignorance about the actual meaning of the Qur'an.
33- Ey cin ve insan toplulukları! Eğer göklerin ve yerin bucaklarından çıkıp gitmeye gücünüz yetiyorsa çıkın. Ama büyük bir güç olmadıkça çıkamazsınız!
34- O halde Rabbinizin nimetlerinden hangisini yalanlayabilirsiniz?
33. Yani Allah, onları Kıyamette bir araya getireceği vakit âcizliklerini ve güçsüzlüklerini, buna karşılık kendisinin egemenliğinin kemâlini, meşîet ve kudretinin mutlak geçerliliğini onlara haber verecektir. Onların âcizliklerini dile getirmek üzere de şöyle buyuracaktır:“Ey cin ve insan toplulukları! Eğer göklerin ve yerin bucaklarından çıkıp gitmeye gücünüz yetiyorsa çıkın.” Yani Allah’ın egemenlik ve saltanatının dışına çıkabilmek için bir yer, bir çıkış yolu bulabiliyorsanız çıkın.
"Ama büyük bir güç olmadıkça çıkamazsınız!” Oradan ancak büyük bir güç, bir egemenlik ve kemâl derecesindeki bir kudret sahibi olmak suretiyle çıkabilirsiniz. Ancak bunu nerede bulabilecekler? Kendilerine bir fayda sağlayamıyorlar, bir zararı defedemiyorlar, öldüremiyor, hayat veremiyor, öldükten sonra da diriltemiyorlar. İşte o konumda O’nun izni olmaksızın hiç kimse konuşamayacaktır. Orada fısıltı dışında bir şey işitilmeyecektir. O konumda hükümdarlar da, köleler de, yönetenler de yönetilenlerde, zenginler de fakirler de eşit olacaktır.
Daha sonra Yüce Allah, böyle bir günde onlara neler hazırladığını söz konusu ederek şöyle buyurmaktadır:
Magsasabi si Allāh sa Araw ng Pagbangon kapag tinipon Niya ang jinn at ang tao: "O katipunan ng jinn at tao, kung nakaya ninyo na makatagpo kayo ng isang labasan mula sa isang dako kabilang sa mga dako ng mga langit at lupa ay gawin ninyo. Hindi kayo makakakaya na gumawa niyon kundi sa pamamagitan ng isang lakas at isang malinaw na patunay at mula saan mayroon kayo niyon?"
Allah will say on the Day of Judgment, when He gathers jinn and men: O group of jinn and men, if you are able to find for yourselves an exit from one part of the heavens and earth then do so. You will never be able to do so except with power and evidence, and where do you have that?
Allah berfirman pada Hari Kiamat jika sudah mengumpulkan jin dan manusia, “Wahai jin dan manusia, jika kalau bisa mendapatkan jalan keluar bagi kalian dari berbagai arah langit dan bumi maka lakukanlah, dan kalian tidak akan mampu melakukan hal itu kecuali dengan kekuatan dan petunjuk, dari mana kalian mendapatkan itu?
Na Sudnjem danu, kada Allah skupi ljude i džinne, kazat će im: O skupino džina i ljudi, ako možete da sebi nađete izlaz kroz neki od slojeva nebesa i Zemlje, onda učinite to. To nećete moći učiniti bez velike snage, a odakle vam snaga?
"Hai jama'ah jin dan manusia, jika kamu sanggup menembus (melintasi) penjuru langit dan bumi, maka lintasilah, kamu tidak dapat menembusnya kecuali dengan kekuatan. Maka nikmat Rabb kamu yang manakah yang kamu dustakan?" (Ar-Rahman: 33-34).
(33-34) Maksudnya, apabila Allah سبحانه وتعالى mengumpulkan me-reka semua di Hari Kiamat kelak, Allah kemudian mengabarkan kepada mereka akan ketidakberdayaan dan kelemahan mereka serta kesempurnaan kekuatan Allah dan berlakunya kehendak dan kekuasaanNya. Dia سبحانه وتعالى berfirman dengan menyatakan ketidakber-dayaan mereka, ﴾ يَٰمَعۡشَرَ ٱلۡجِنِّ وَٱلۡإِنسِ إِنِ ٱسۡتَطَعۡتُمۡ أَن تَنفُذُواْ مِنۡ أَقۡطَارِ ٱلسَّمَٰوَٰتِ وَٱلۡأَرۡضِ ﴿ "Hai jama'ah jin dan manusia, jika kamu sanggup menembus (melintasi) pen-juru langit dan bumi," maksudnya, (jika kalian) menemukan jalan keluar sehingga kalian bisa melewatinya untuk keluar dari kerajaan dan kekuasaan Allah, ﴾ فَٱنفُذُواْۚ لَا تَنفُذُونَ إِلَّا بِسُلۡطَٰنٖ ﴿ "maka lintasilah, kamu tidak dapat menembusnya kecuali dengan kekuatan" maksudnya, kalian tidak akan bisa keluar darinya melainkan dengan kekuatan dan kemampuan yang sempurna. Namun bagaimana mungkin mereka bisa melakukan itu semua, sedangkan mereka sendiri sama sekali tidak mampu mendatangkan suatu kemanfaatan pun bagi dirinya, tidak memiliki kuasa untuk (menolak) kemudaratan dari dirinya, tidak kuasa mematikan, menghidupkan dan tidak pula membang-kitkan. Pada hari itu tidak ada seorang pun yang (dapat) berbicara kecuali dengan izinNya, engkau tidak akan mendengar kecuali bisikan saja. Pada hari itu akan sama antara raja dengan rakyat, antara pimpinan dengan yang dipimpin dan antara yang kaya dengan yang miskin.
Kemudian Allah سبحانه وتعالى menyebutkan apa yang telah Dia siapkan untuk mereka di hari itu,
Maka, nikmat Allah yang besar manakah -wahai sekalian jin dan manusia- yang kalian dustakan?!
Kaya sa alin sa maraming biyaya ni Allāh sa inyo, O katipunan ng jinn at tao, magpapasinungaling kayong dalawa?
Vậy đâu là ân huệ trong vô số ân huệ mà Allah đã ban cho các ngươi- hỡi loài Jinn và loài người - mà hai ngươi đã phủ nhận?
O halde siz (insan ve cin topluluğu), Allah'ın size bahşettiği o bol nimetlerden hangisini yalanlıyorsunuz?
Which of Allah’s numerous favours to you, O group of Jinn and men, do you deny?
Lesquels des nombreux bienfaits d’Allah nierez-vous, ô ensemble des humains et des djinns?
Genios y seres humanos: ¿Cuál de los numerosos favores de Al-lah que reciben han de negar?
Quali delle molteplici grazie di Allāh nei vostri confronti – o voi Jinn e uomini – negate?!
Pa koje mnogobrojne blagodati koje vam je Allah dao - o ljudi i džinni - poričete?
يُرْسَلُ عَلَيْكُمَا شُوَاظٌ مِّن نَّارٍ وَنُحَاسٌ فَلَا تَنتَصِرَانِ (A flame of fire and a smoke will be loosed against you, and you will not [ be able ] to defend... 55:35) Sayyidna Ibn ` Abbas ؓ and other leading authorities on Qur'anic exegesis have said that the word shuwaz with refers to 'flame or fire without smoke' and the word nuhas refers to 'smoke in which there is no flame'. This verse too addresses the two species of creation, the jinns and mankind. It addresses them and describes how fire and smoke will be unleashed against them. The verse could mean that after the reckoning is over, and the disbelievers are sent to the Hell, they will experience two different types of punishment. In some places there will be only fire and flame, with no smoke at all. In other places there will be only smoke and no flame or fire. Other Qur'anic exegetes regard this verse as a supplement to the preceding one, and assign the following meaning to it: O jinn and mankind, it is not within your power to cross the bounds of the heavens. If you do attempt to escape on the Day of Resurrection, then the angels [ including those guarding the Hellfire ] will bring you back by directing the flames of fire and smoke. The verb فَلَا تَنتَصِرَانِ fala-tantasiran is derived from اِنتِصَار intisar which means 'to help someone to defend him against a calamity' and thus the words فَلَا تَنتَصِرَانِ fala-tantasiran signify that the jinns and mankind will not be able to help each other against Divine punishment, try as they might.
-Ey insanlar ve cinler!- Üzerinize yalın alev ve alevi olmayan duman gönderilir de ondan kaçınmaya güç yetiremezsiniz.
Hombres y genios, una llama de fuego candente, y lava, caerán sobre ustedes y no podrán protegerse.
A flame of smokeless fire will be sent on you, O men and jinn, and smoke without a flame, and you will not be able to protect yourselves.
Dikirimkah kepada kalian -wahai jin dan manusia- nyala api yang tidak mengandung asap dan asap yang tidak mengandung api, namun kalian tidak akan mampu menahan hal itu.
"Kepada kamu, (jin dan manusia) dilepaskan nyala api dan cairan tembaga, maka kamu tidak dapat menyelamatkan diri (dari padanya). Maka nikmat Rabb kamu yang manakah yang kamu dustakan?" (Ar-Rahman: 35-36).
(35-36) ﴾ يُرۡسَلُ عَلَيۡكُمَا شُوَاظٞ ﴿ "Kepada kamu, (jin dan manusia) di-lepaskan nyala api," yaitu jilatan api neraka ﴾ وَنُحَاسٞ ﴿ "dan an-Nuhas," yaitu nyala api yang telah bercampur dengan asap. Maknanya adalah, bahwa dua hal yang sangat mengerikan itu dilepaskan kepada kalian wahai segenap bangsa jin dan manusia sehingga keduanya meliputi kalian, maka kalian tidak akan dapat menyela-matkan diri. Kalian tidak dapat menyelamatkan diri dan tidak ada seorang pun yang dapat menyelamatkan diri kalian kecuali Allah سبحانه وتعالى. Dan tatkala peringatan yang menakutkan dari Allah bagi para hambaNya adalah merupakan bentuk kenikmatan dariNya atas mereka dan sebagai cambuk yang akan mengantarkan mereka kepada keinginan tertinggi dan cita-cita termulia, maka kemudian Allah menyebutkan karuniaNya akan hal itu seraya berfirman, ﴾ فَبِأَيِّ ءَالَآءِ رَبِّكُمَا تُكَذِّبَانِ ﴿ "Maka nikmat Rabb kamu yang manakah yang kamu dustakan?"
May isusugo sa inyong dalawa, O tao at jinn, na isang lagablab ng apoy na walang usok at isang usok na walang lagablab, saka hindi kayong dalawa nakakakaya sa pagpigil niyon.
Ô ensemble des humains et des djinns, Allah enverra contre vous des flammes sans fumées et des bouffées de fumée sans flamme, et vous ne pourrez faire autrement que de subir.
Na vas će se, o ljudi i džinni, poslati vatreni plamen bez dima i dim bez plamena i vi se od toga neće moći sačuvati.
Verrà scagliato su di voi – o uomini e Jinn – un getto di fuoco privo di fumo, e del fumo privo di fuoco: non potrete difendervi da tutto ciò.
35- Üzerinize ateş alevi ve bir duman gönderilir de ne kendinize ne birbirinize yardım edemezsiniz.
36- O halde Rabbinizin nimetlerinden hangisini yalanlayabilirsiniz?
35. Yani üzerinize saf bir ateş alevi ve kısmen dumanın karıştığı bir alev salınır. Bu korkunç iki şey üzerinize salınır ve bunlar her yanınızı kuşatır, ey cin ve insan topluluğu! Ne buna karşı koymaya gücünüz olur, ne de Allah’tan başka size yardım edecek bir kimse bulunur.
36. Yüce Allah’ın kullarını korkutması, hem bir nimet hem de en yüce maksatlara ve en değerli bağışlara doğru itecek bir kamçı niteliğinde olduğundan dolayı, bunları hatırlatmakla onlara ihsan etmiş olduğu lütfunu dile getirerek:“O halde Rabbinizin nimetlerinden hangisini yalanlayabilirsiniz?” buyurmaktadır.
Các ngươi - hỡi loài Jinn và loài người - được gửi đến lửa không khói và đồng nấu chảy (hoặc khói không lửa) mà không một ai có thể ngăn cản nó cho được.
Maka, nikmat Allah yang besar manakah -wahai sekalian jin dan manusia- yang kalian dustakan?!
Which of Allah’s numerous favours to you, O group of Jinn and men, do you deny?
Vậy đâu là ân huệ trong vô số ân huệ mà Allah đã ban cho các ngươi- hỡi loài Jinn và loài người - mà hai ngươi đã phủ nhận?
Pa koje mnogobrojne blagodati koje vam je Allah dao - o ljudi i džinni - poričete?
Lesquels des nombreux bienfaits d’Allah nierez-vous, ô ensemble des humains et des djinns?
Kaya sa alin sa maraming biyaya ni Allāh sa inyo, O katipunan ng jinn at tao, magpapasinungaling kayong dalawa?
O halde siz (insan ve cin topluluğu), Allah'ın size bahşettiği o bol nimetlerden hangisini yalanlıyorsunuz?
The present world is a place of trial. So long as the period of testing lasts, everybody has the opportunity to be as arrogant as he pleases. But, in spite of this complete freedom, no jinn or human being has the power to go beyond the limits of the universe. This fact itself is enough to prove that man is completely in the grip of God. On the expiry of the test period, when He starts seizing hold of people, it will not be possible for anybody to save himself.
Quali delle molteplici grazie di Allāh nei vostri confronti – o voi Jinn e uomini – negate?!
Genios y seres humanos: ¿Cuál de los numerosos favores de Al-lah que reciben han de negar?
"Maka apabila langit telah terbelah sehingga menjadi merah mawar seperti (kilapan) minyak. Maka nikmat Rabb kamu yang manakah yang kamu dustakan? Pada waktu itu manusia dan jin tidak ditanya tentang dosanya. Maka nikmat Rabb kamu yang manakah yang kamu dustakan? Orang-orang yang berdosa dikenal dengan tanda-tandanya, lalu dipegang ubun-ubun dan kaki mereka. Maka nikmat Rabb kamu yang manakah yang kamu dustakan?" (Ar-Rahman: 37-42).
(37-38) ﴾ فَإِذَا ٱنشَقَّتِ ٱلسَّمَآءُ ﴿ "Maka apabila langit telah terbelah" yaitu pada Hari Kiamat karena kengerian, kedahsyatan, dan ke-takutan yang sangat, sehingga matahari dan bulan mengalami gerhana, dan bintang-bintang jatuh berserakan ﴾ فَكَانَتۡ ﴿ "sehingga menjadi" karena begitu dahsyat dan menakutkannya ﴾ وَرۡدَةٗ كَٱلدِّهَانِ ﴿ "merah mawar seperti (kilapan) minyak" seperti perak yang diluluh-kan dan semisalnya, ﴾ فَبِأَيِّ ءَالَآءِ رَبِّكُمَا تُكَذِّبَانِ ﴿ "Maka nikmat Rabb kamu yang manakah yang kamu dustakan?"
(39-40) ﴾ فَيَوۡمَئِذٖ لَّا يُسۡـَٔلُ عَن ذَنۢبِهِۦٓ إِنسٞ وَلَا جَآنّٞ ﴿ "Pada waktu itu manusia dan jin tidak ditanya tentang dosanya," maksudnya, pertanyaan untuk mengetahui apa yang telah terjadi, karena Allah سبحانه وتعالى Maha Menge-tahui yang ghaib dan yang nampak, yang telah berlalu maupun yang akan datang. Dan Allah akan membalas (segala perbuatan) para hamba dengan apa yang Dia ketahui dari segala kondisi mereka. Dan pada Hari Kiamat telah dijadikan tanda-tanda yang dengannya dapat diketahui para pelaku kebaikan dan para pelaku kejahatan, sebagaimana Firman Allah تعالى dalam ayat yang lain,
﴾ يَوۡمَ تَبۡيَضُّ وُجُوهٞ وَتَسۡوَدُّ وُجُوهٞۚ ﴿
"Pada hari di waktu itu ada wajah-wajah yang berseri dan ada pula wajah-wajah yang hitam muram." (Ali Imran: 106).
(41-42) Di sini kemudian Allah سبحانه وتعالى berfirman, ﴾ فَيَوۡمَئِذٖ لَّا يُسۡـَٔلُ عَن ذَنۢبِهِۦٓ إِنسٞ وَلَا جَآنّٞ 39 فَبِأَيِّ ءَالَآءِ رَبِّكُمَا تُكَذِّبَانِ 40 ﴿ "Orang-orang yang berdosa dikenal dengan tanda-tandanya, lalu dipegang ubun-ubun dan kaki me-reka. Maka nikmat Rabb kamu yang manakah yang kamu dustakan?" Maksudnya, ubun-ubun dan kaki mereka dipegang untuk kemu-dian mereka diseret dan dilemparkan ke dalam api neraka. Perta-nyaan Allah dalam ayat ini hanyalah sebagai celaan dan pembuktian akan apa yang telah mereka lakukan. Pada hakikatnya Dia lebih mengetahui daripada mereka, hanya saja Allah سبحانه وتعالى menghendaki agar keagungan hujjah dan hikmahNya tampak disaksikan oleh seluruh makhlukNya.
Se il Cielo si squarciasse per far discendere gli angeli, eccolo divenire scarlatto come la tintura, nello splendore del suo colore.
Saka kapag nabiyak ang langit para sa pagbaba ng mga anghel mula roon at ito ay naging pula gaya ng langis sa pagningning ng kulay nito.
Kada se nebo otvori kako bi meleki sišli, pa bude cvenkaste boje poput masnoće rastopljene.
When the sky will split open for the angels to descend from it and it will be red like molten lead or the like due to the terror of the day of judgment.
Khi bầu trời nứt ra để cho Thiên Thần giáng trần, nó tựa như tấm da màu đỏ (hoặc dầu đang sôi).
Meleklerin inmesi için gök yarılıp da, kızarıp rengi parlayan yağ gibi olduğu zaman.
Maka, jika langit telah terbelah karena turunnya malaikat darinya, maka langit menjadi merah seperti kilauan minyak warnanya.
The Horrors of the Day of Resurrection
Allah said,
فَإِذَا انشَقَّتِ السَّمَآءُ
(Then when the heaven is rent asunder,) on the Day of Resurrection; this meaning is clear in this and similar Ayat, such as,
وَانشَقَّتِ السَّمَآءُ فَهِىَ يَوْمَئِذٍ وَاهِيَةٌ
(And the heaven will be rent asunder, for that Day it (the heaven) will be frail and torn up.)(69:16),
وَيَوْمَ تَشَقَّقُ السَّمَآءُ بِالْغَمَـمِ وَنُزِّلَ الْمَلَـئِكَةُ تَنزِيلاً
(And (remember) the Day when the heaven shall be rent asunder with clouds, and the angels will be sent down, with a grand descending.)(25:25) and,
إِذَا السَّمَآءُ انشَقَّتْ - وَأَذِنَتْ لِرَبِّهَا وَحُقَّتْ
(When the heaven is split asunder, and listens to and obeys its Lord -- and it must do so.)(84:1-2) Allah's statement,
فَكَانَتْ وَرْدَةً كَالدِّهَانِ
(and it becomes Wardah like Dihan.) This means they will melt just as sediment and silver are melted when heated. And they will be colored, just as dies stain something, sometimes red, sometimes yellow, or blue, or green. This demonstrates the extent of the horrors of the Mighty Day of Resurrection. As-Suddi said, "It will be as rosy color and as filth oil." Mujahid said
كَالدِّهَانِ
(like Dihan), "Like the colors of dyes." Allah said;
فَيَوْمَئِذٍ لاَّ يُسْـَلُ عَن ذَنبِهِ إِنسٌ وَلاَ جَآنٌّ
(So on that Day he will not be questioned about his sins, (neither) human nor Jinn.) this is similar to His saying;
هَـذَا يَوْمُ لاَ يَنطِقُونَ - وَلاَ يُؤْذَنُ لَهُمْ فَيَعْتَذِرُونَ
(That will be a Day when they shall not speak, and they will not be permitted to put forth any excuse.)(77:35-36) This is the case at the time, then all the creatures will be questioned about their deeds. Allah said;
فَوَرَبِّكَ لَنَسْـَلَنَّهُمْ أَجْمَعِينَ - عَمَّا كَانُواْ يَعْمَلُونَ
(So, by your Lord, We shall certainly call all of them to account. For all that they used to do.)(15:92-93) Qatadah said, "On that they will be questioned and then their mouths will be sealed and their hands and feet will reveal what they used to do." Allah the Exalted said,
يُعْرَفُ الْمُجْرِمُونَ بِسِيمَـهُمْ
(The criminals will be known by their marks,) i.e., by special marks that distinguish them. Al-Hasan and Qatadah said, "They will be known by their dark faces and their blue eyes." I say that this contrasts to the marks that will distinguish the believers, such as the light that will appear on the parts of the body that they used to wash while performing ablution. Allah said,
فَيُؤْخَذُ بِالنَّوَاصِى وَالاٌّقْدَامِ
(and they will be seized by their foreheads and feet.) meaning, the angels of punishment will bend their heads down to their feet and throw them like this into the Hellfire. Al-A`mash said that Ibn `Abbas said, "He will be taken by his forehead and his feet and be broken just as a stick is broken to be thrown into an oven." Allah said,
هَـذِهِ جَهَنَّمُ الَّتِى يُكَذِّبُ بِهَا الْمُجْرِمُونَ
(This is the Hell which the criminals denied.) meaning, `this is the Fire that you used to deny existed that it; now you see it before your eyes!' While being chastised, criticized, disgraced and belittled, this will be said to the disbelievers.
يَطُوفُونَ بَيْنَهَا وَبَيْنَ حَمِيمٍ ءَانٍ
(They will go between it and Hamim An!) meaning, they will sometimes be punished with fire and they will sometimes be given Hamim which is a drink like molten copper tearing their intestines and internal organs,
إِذِ الاٌّغْلَـلُ فِى أَعْنَـقِهِمْ والسَّلَـسِلُ يُسْحَبُونَ - فِى الْحَمِيمِ ثُمَّ فِى النَّارِ يُسْجَرُونَ
(When the iron collars will be rounded over their necks, and the chains, they shall be dragged along, in the Hamim, then they will be burned in the Fire.)(40:71-72) Allah said
ءَانٍ
(An) meaning hot, due to the fierce and intense heat that is impossible to bear. Ibn `Abbas said;
يَطُوفُونَ بَيْنَهَا وَبَيْنَ حَمِيمٍ ءَانٍ
(They will go between it and Hamim An!) "That has reached the ultimate temperature and boiling fiercely." Similar was said by Mujahid, Sa`id bin Jubayr, Ad-Dahhak, Al-Hasan, Ath-Thawri and As-Suddi. Qatadah also commented, "Its boiling started when Allah created the heavens and the earth!" Muhammad bin Ka`b Al-Qurazi said, "The (disobedient) servant will be seized by the forehead and stirred in that boiling water until his flesh melts and only the bones and the eyes in his head remain. This is the meaning of Allah's statement,
فِى الْحَمِيمِ ثُمَّ فِى النَّارِ يُسْجَرُونَ
(In the Hamim, then they will be burned in the Fire.)(40:72) And Al-Hamim Al-An means hot." There is another report from Al-Qurazi;
حَمِيمٍ ءَانٍ
(Hamim An) that it means "prepared. " This is also the view of Ibn Zayd. And saying that it means "prepared" does not contradict the first report from Al-Qurazi which says that it means hot, for Allah said:
تُسْقَى مِنْ عَيْنٍ ءَانِيَةٍ
(They will be given to drink from a spring, Aniyah.) (88:5) which means severe unbearable heat, and His saying;
غَيْرَ نَـظِرِينَ إِنَـهُ
(not to wait for it to be prepared)(33:53) which means properly cooking and preparing it. So His saying;
حَمِيمٍ ءَانٍ
(Hamim An.) Hamim, that is very hot. Surely, punishing the disobedient criminals as well as favoring those who had Taqwa, is from Allah's grace, mercy, justice, compassion and kindness for His creatures. His warnings against His torment and punishment, such as mentioned in these Ayat, should encourage all creatures to abandon the Shirk and disobedience they engage in, and this is why Allah reminded them of this favor;
فَبِأَىِّ ءَالاءِ رَبِّكُمَا تُكَذِّبَانِ
(Then which of the blessings of your Lord will you both deny)
Lorsque le Ciel se fendra afin que les anges en descendent. Elle sera alors aussi rouge et vive que du cuivre fondu.
37- Gök yarılıp da kıpkırmızı bir gül ve erimiş maden gibi olduğu zaman...
38- O halde Rabbinizin nimetlerinden hangisini yalanlayabilirsiniz?
39- O gün ne bir insana, ne de bir cine günahı sorulmayacak.
40- O halde Rabbinizin nimetlerinden hangisini yalanlayabilirsiniz?
41- Günahkârlar simalarından tanınacak, perçemlerinden ve ayaklarından tutulup (yaka paça ateşe atılacaklardır).
42- O halde Rabbinizin nimetlerinden hangisini yalanlayabilirsiniz?
37-38. Kıyamet gününde dehşetli hallerden, pek çok musibetlerden, korku verici durumların ardı arkasına gelmesinden dolayı “gök yarılıp” ayı ve güneşi söndürüleceği, yıldızları dağıtılacağı; korku ve dehşetin şiddetinden dolayı “da kıpkırmızı bir gül ve erimiş maden gibi” eritilmiş bakır yahut kurşun gibi “olduğu zaman... O halde Rabbinizin nimetlerinden hangisini yalanlayabilirsiniz?”
39-40. “O gün ne bir insana, ne de bir cine günahı sorulmayacak.” Onları öğrenme kastı ile böyle bir soru sorulmayacak. Çünkü Yüce Allah, gizliyi de açığı da geçmişi de geleceği de bilendir. O, onların durumları hakkındaki bilgisine göre kullara amellerinin karşılığını verecektir.
41-42. Yüce Allah, kıyamet gününde dünyada iken hayır işlemiş olanlarla, kötülük işlemiş olanlara kendileri vasıtası ile tanınmalarını sağlayacak alâmetler yaratacaktır. Nitekim bir başka yerde şöyle buyurmaktadır:“O günde kimi yüzler ağaracak, kimi yüzler kararacaktır.”(Âl-i İmran, 3/106)
Yani günahkârlar, alınlarından ve ayaklarından yakalanarak sürüklenecek ve cehenneme atılacaklardır. Yüce Allah (günahlarına dair sorduğu soruları) -kendisi bunları onlardan daha iyi bilmekle birlikte-onları azarlamak ve yaptıklarını itiraf ettirmek için soracaktır. Çünkü Yüce Allah, delillerini insanlara karşı en ileri derecede ortaya koymak ve pek üstün hikmetini açığa çıkarmayı murat edecektir.
Cuando el cielo se abra para que los ángeles puedan descender y se vuelva rojo como plomo fundido debido al terror del Día del Juicio.
Which of Allah’s numerous favours to you, O group of Jinn and men, do you deny?
O halde siz (insan ve cin topluluğu), Allah'ın size bahşettiği o bol nimetlerden hangisini yalanlıyorsunuz?
Lesquels des nombreux bienfaits d’Allah nierez-vous, ô ensemble des humains et des djinns?
Genios y seres humanos: ¿Cuál de los numerosos favores de Al-lah que reciben han de negar?
Vậy đâu là ân huệ trong vô số ân huệ mà Allah đã ban cho các ngươi- hỡi loài Jinn và loài người - mà hai ngươi đã phủ nhận?
Quali delle molteplici grazie di Allāh nei vostri confronti – o voi Jinn e uomini – negate?!
Pa koje mnogobrojne blagodati koje vam je Allah dao - o ljudi i džinni - poričete?
Maka, nikmat Allah yang besar manakah -wahai sekalian jin dan manusia- yang kalian dustakan?!
Kaya sa alin sa maraming biyaya ni Allāh sa inyo, O katipunan ng jinn at tao, magpapasinungaling kayong dalawa?
İşte o büyük gün Yüce Allah'ın onların neler yaptıklarını çok iyi bilmesinden dolayı hiçbir insana ve cine günahı sorulmaz.
En ese gran día a ningún ser humano o genio se le interrogará acerca de sus pecados, porque Al-lah conoce sus obras.
The Horrors of the Day of Resurrection
فَيَوْمَئِذٍ لَّا يُسْأَلُ عَن ذَنبِهِ إِنسٌ وَلَا جَانٌّ (On that day, neither a man will be questioned about his sin, nor a Jinn...55:39) One interpretation of this verse is that no one will be asked whether or not he had committed the sin, because it will have already been recorded by the angels in the ledger of deeds, and Allah has the Pre-Eternal knowledge of it. The question will be 'why' did they commit the sin? This is the interpretation of Ibn ` Abbas ؓ . Mujahid (رح) interprets it as follows: There will be no need for the angels of punishment to question the criminals whether or not they committed the sin. They will be known by their special marks [ See verse (41) below ] clearly showing on their faces. The angels will be able to recognize them by the their distinguishing marks and hurl them into the Hellfire according to the type of misdeeds they might have committed. A composite interpretation of the two explanations is as follows: This event will take place when people will have given account of their deeds, and judgment will have been passed against the criminals to go to Hell on the Day of Reckoning. They will not be questioned nor will any negotiation be held about their sins at that stage. Their characteristic signs will be seen on their faces, and accordingly they will be hurled into Hell.
Qatadah (رح) says that the verse refers to a stage after they will have been questioned about their sins, but they will have refused under oath. Then their mouths and tongues will be sealed, and their hands and feet will be asked to bear witness. At that stage no more questions will be asked from them. Ibn Kathir notes all three explanations. They are close to each other, and thus there is no conflict.
Durant ce Jour éminent, les humains et les djinns ne seront pas questionnés au sujet de leurs péchés, puisqu’Allah les connaît déjà.
On that great day no man or jinn will be asked about their sins, because Allah knows their deeds.
Pada hari yang agung itu manusia dan jin tidak ditanya tentang dosa-dosa mereka karena Allah telah mengetahui amal perbuatan mereka.
Trong Ngày vĩ đại đó không ai tra hỏi tội lỗi của bất cứ con người cũng như bất cứ tên Jinn nào bởi Allah am tường mọi hành động của họ.
In quel grande Giorno, né gli uomini né i Jinn verranno interrogati sui loro peccati, poiché Allāh è consapevole delle loro azioni.
Kaya sa dakilang araw na iyon ay walang magtatanong na isang tao ni isang jinn tungkol sa pagkakasala nila dahil sa kaalaman ni Allāh sa mga gawain nila.
Toga velikog dana, ljudi i džini neće biti pitani o svojim grijesima, jer Allah već zna za njihova djela.
Pa koje mnogobrojne blagodati koje vam je Allah dao - o ljudi i džinni - poričete?
Maka, nikmat Allah yang besar manakah -wahai sekalian jin dan manusia- yang kalian dustakan?!
Kaya sa alin sa maraming biyaya ni Allāh sa inyo, O katipunan ng jinn at tao, magpapasinungaling kayong dalawa?
Genios y seres humanos: ¿Cuál de los numerosos favores de Al-lah que reciben han de negar?
Lesquels des nombreux bienfaits d’Allah nierez-vous, ô ensemble des humains et des djinns?
Quali delle molteplici grazie di Allāh nei vostri confronti – o voi Jinn e uomini – negate?!
Vậy đâu là ân huệ trong vô số ân huệ mà Allah đã ban cho các ngươi- hỡi loài Jinn và loài người - mà hai ngươi đã phủ nhận?
Which of Allah’s numerous favours to you, O group of Jinn and men, do you deny?
O halde siz (insan ve cin topluluğu), Allah'ın size bahşettiği o bol nimetlerden hangisini yalanlıyorsunuz?
Le Jour de la Résurrection, les criminels seront reconnus à leur signe distinctif qui est la noirceur de leurs visages et leurs yeux bleus. On joindra alors l’arrière de leurs têtes à leurs pieds et on les jettera en Enfer.
Vào Ngày Phục Sinh, đám người tội lỗi sẽ được nhận biết bằng những dấu hiệu riêng đó là gương mặt đen sạm và mắt xanh dương, rồi họ bị túm lấy chùm tóc trước trán và đôi bàn chân ném vào Hỏa Ngục.
Na Sudnjem danu griješnici će biti prepoznatljivi po crnilu lica i plavilu očiju. Njihove kike spojiće se stopalima i biće bačeni u Džehennem.
Orang-orang yang berdosa pada hari Kiamat dikenali dari tanda-tanda mereka, yaitu wajah yang hitam dan mata yang biru, lalu ubun-ubun mereka ditekukkan ke kaki-kaki mereka kemudian dilemparkan ke dalam neraka.
Makikilala ang mga salarin sa Araw ng Pagbangon sa mga palatandaan nila: ang kaitiman ng mga mukha at ang kabughawan ng mga mata, saka idudugtong ang mga buhok ng noo nila sa mga paa nila saka itatapon sila sa Impiyerno.
Los culpables serán reconocidos en ese día por sus marcas, que es el negro de sus rostros y el azul de sus ojos. Sus pies serán atados a su frente y así serán arrojados al infierno.
I criminali verranno riconosciuti, nel Giorno del Giudizio, dai loro segni, il viso cupo e il blu nei loro occhi. Le loro fronti verranno legate ai loro piedi e verranno gettati nell'Inferno.
The guilty ones will be recognised on that day by their mark, which is the blackness of their faces and the blueness of their eyes. Their forelocks will be tied to their feet and they will be thrown into Hell.
Kıyamet günü suçlular yüzlerinin kara ve gözlerinin mavi olması gibi alametlerden tanınır. Perçemleri ayakları ile bir araya getirilip cehenneme atılırlar.
يُعْرَفُ الْمُجْرِمُونَ بِسِيمَاهُمْ فَيُؤْخَذُ بِالنَّوَاصِي وَالْأَقْدَامِ (The guilty ones will be recognized [ by the angels ] by their marks and will be seized by foreheads and feet...55:41). The word sima means 'a sign'. Hasan Basri (رح) says that the day when sentence will be passed against the guilty to go to Hell, the following will be their signs: They will be known by their dark faces and their blue eyes. Through grief their faces will turn pale. The angels will recognize the guilty by these signs and seize them.
The word نَّوَاصِي nawasi is the plural of نَاصِیۃُ nasiyah, and means 'forelock'. Some will be dragged by their forelocks, and others will be dragged by their feet. Or it could mean that sometimes they will be dragged by their forelocks and at other times they will be dragged by their feet. The third explanation could be that the angels of punishment will bend their foreheads down to their feet and tie the forelocks to the feet, and throw them into the Hellfire. Allah knows best!
Which of Allah’s numerous favours to you, O group of Jinn and men, do you deny?
Kaya sa alin sa maraming biyaya ni Allāh sa inyo, O katipunan ng jinn at tao, magpapasinungaling kayong dalawa?
Pa koje mnogobrojne blagodati koje vam je Allah dao - o ljudi i džinni - poričete?
Quali delle molteplici grazie di Allāh nei vostri confronti – o voi Jinn e uomini – negate?!
Lesquels des nombreux bienfaits d’Allah nierez-vous, ô ensemble des humains et des djinns?
Vậy đâu là ân huệ trong vô số ân huệ mà Allah đã ban cho các ngươi- hỡi loài Jinn và loài người - mà hai ngươi đã phủ nhận?
Maka, nikmat Allah yang besar manakah -wahai sekalian jin dan manusia- yang kalian dustakan?!
O halde siz (insan ve cin topluluğu), Allah'ın size bahşettiği o bol nimetlerden hangisini yalanlıyorsunuz?
Genios y seres humanos: ¿Cuál de los numerosos favores de Al-lah que reciben han de negar?
Azarlamak için onlara şöyle denilir: İşte bu dünyada iken günahkârların yalanladığı cehennemdir. Artık gözlerinin önündedir, onu inkâr edemezler.
Se les dirá en reprensión: Este es el Infierno que los culpables solían rechazar en el mundo, que está ahora ante sus ojos y que no pueden desmentir.
Verrà detto loro, con rimprovero: "Questo è L'Inferno che i criminali rinnegavano in vita, ed è davanti ai loro occhi e non possono negarlo".
Dikatakan kepada mereka sebagai bentuk hinaan, “Inilah neraka Jahanam yang didustakan oleh orang-orang yang berdosa di dunia terpampang di depan mata mereka, tidak bisa mereka ingkari.”
On leur dira en guise de remontrance: Voici l’Enfer que les criminels traitaient de mensonge dans le bas monde. Ils le voient maintenant de leurs propres yeux et ne peuvent en nier la réalité.
Sasabihan sa kanila bilang panunumbat: "Ito ay ang Impiyerno na nagpapasinungaling dito ang mga salarin sa Mundo, na nasa harapan na ng mga mata nila, na hindi sila makakakaya ng pagkakaila nito."
It will be said to them in rebuke: This is the Hell that the guilty ones used to reject in the world, which is before their eyes and which they are unable to deny.
Và có lời nói xỉ nhục họ: Đây chính là Hỏa Ngục mà đám người tội lỗi từng phủ nhận trước đây ở trần gian, giờ nó ở ngay trước mặt họ khiến họ không thể chối bỏ.
43- İşte bu, günahkârların yalanladığı cehennemdir.
44- Onlar, onunla kaynar su arasında gidip geleceklerdir.
45- O halde Rabbinizin nimetlerinden hangisini yalanlayabilirsiniz?
43. Allah’ın vaat ve tehditlerini yalanlayan kimselerin üzerlerine cehennem ateşi tutuşturulacağı vakit:“İşte bu, günahkârların yalanladığı cehennemdir” denilecektir. Şimdi onu yalanlamalarının kendilerini zelil düşürdüğünü görsünler, onun azabını, ibretli cezasını, alevini, zincir ve prangalarını tatsınlar! Bütün bunlar, onların yalanlamalarının bir cezasıdır.
44-45. “Onlar, onunla” yani cehennemin kat kat azabı ve alevi ile son derece “kaynar su” ve ayrıca alabildiğine soğuk zemheri “arasında gidip geleceklerdir. O halde Rabbinizin nimetlerinden hangisini yalanlayabilirsiniz?”
Yüce Allah, günahkârlara yapacaklarını söz konusu ettikten sonra takvâ sahibi olup kendisinden korkanların amellerinin karşılıklarını söz ederek şöyle buyurmaktadır:
"Inilah neraka Jahanam yang didustakan oleh orang-orang berdosa. Mereka berkeliling di antaranya dan di antara air yang mendidih yang memuncak panasnya. Maka nikmat Rabb kamu yang manakah yang kamu dustakan?" (Ar-Rahman: 43-45).
(43-45) Maksudnya, dikatakan kepada orang-orang yang mendustakan janji dan ancaman Allah ketika neraka dinyalakan, ﴾ هَٰذِهِۦ جَهَنَّمُ ٱلَّتِي يُكَذِّبُ بِهَا ٱلۡمُجۡرِمُونَ ﴿ "Inilah Neraka Jahanam yang didustakan oleh orang-orang berdosa," kehinaanlah yang mereka rasakan akibat pen-dustaan tersebut, dan biarlah mereka merasakan azab, kengerian, nyala api, dan belenggu Neraka Jahanam yang merupakan balasan atas pengingkaran mereka. Mereka berkeliling di antara jilatan api neraka, ﴾ وَبَيۡنَ حَمِيمٍ ءَانٖ ﴿ "dan di antara air yang mendidih yang memuncak panasnya," yaitu air sangat panas yang telah mencapai puncak panasnya, dan air sangat dingin yang telah sampai pada puncak kedinginannya. ﴾ فَبِأَيِّ ءَالَآءِ رَبِّكُمَا تُكَذِّبَانِ ﴿ "Maka nikmat Rabb kamu yang manakah yang kamu dustakan?"
Dan setelah Allah سبحانه وتعالى menyebutkan apa-apa yang ditimpakan terhadap orang-orang yang berdosa, maka Dia kemudian menye-butkan balasan bagi orang-orang yang bertakwa lagi takut kepada-Nya, maka FirmanNya,
Kao vid ukora, kazat će im se: Ovo je Džehennem kojeg ste, o griješnici, poricali na dunjaluku. On će biti pred njihovim očima i oni ga tada neće moći negirati.
Onlar cehennem ve yüksek derecede kaynar su arasında gidip gelirler.
Kretat će se između Vatre i veoma vrele vode.
Mereka bolak-balik antara Neraka dan air yang sangat panas sekali.
They will go between it and water that is extremely hot.
Ils iront et viendront entre l’Enfer et une eau très bouillante.
Si alterneranno tra questo e acqua molto bollente.
Entrarán y saldrán de él y del agua hirviente.
Magpapabalik-balik sila sa pagitan nito at ng tubig na mainit na matindi ang init.
Họ phải bước qua lại giữa lửa và nước sôi cực nóng vô cùng khủng khiếp.
Maka, nikmat Allah yang besar manakah -wahai sekalian jin dan manusia- yang kalian dustakan?!
Lesquels des nombreux bienfaits d’Allah nierez-vous, ô ensemble des humains et des djinns?
O halde siz (insan ve cin topluluğu), Allah'ın size bahşettiği o bol nimetlerden hangisini yalanlıyorsunuz?
Which of Allah’s numerous favours to you, O group of Jinn and men, do you deny?
Vậy đâu là ân huệ trong vô số ân huệ mà Allah đã ban cho các ngươi- hỡi loài Jinn và loài người - mà hai ngươi đã phủ nhận?
Genios y seres humanos: ¿Cuál de los numerosos favores de Al-lah que reciben han de negar?
Pa koje mnogobrojne blagodati koje vam je Allah dao - o ljudi i džinni - poričete?
Quali delle molteplici grazie di Allāh nei vostri confronti – o voi Jinn e uomini – negate?!
Denial and arrogance are always caused by an absence of the fear of God. When the terrible moment of Doomsday arrives, the guilty will shed their arrogance. The Truth which they were not ready to accept, in spite of the strong arguments in its favour in the present world, will be accepted by them on Doomsday without dispute. But, acceptance at that time will be of no avail. Acceptance of God’s powers is valid only at the unseen stage and not after their open manifestation.
Kaya sa alin sa maraming biyaya ni Allāh sa inyo, O katipunan ng jinn at tao, magpapasinungaling kayong dalawa?
Và những ai biết sợ việc trình diện Thượng Đế của y vào Ngày Sau, họ đã tin tưởng và thực hiện việc hành đạo thì sẽ nhận được hai Ngôi Vườn Thiên Đàng.
Ahirette Rabbinin huzurunda durmaktan korktuğu için iman eden ve salih amel işleyen kimse için iki cennet vardır.
"Dan bagi orang yang takut saat menghadap Rabbnya ada dua surga. Maka nikmat Rabb kamu yang manakah yang kamu dustakan? Kedua surga itu mempunyai pohon-pohonan dan buah-buahan. Maka nikmat Rabb kamu yang manakah yang kamu dustakan? Di dalam kedua surga itu ada dua buah mata air yang mengalir. Maka nikmat Rabb kamu yang manakah yang kamu dustakan? Di dalam kedua surga itu terdapat segala macam buah-buahan yang berpasang-pasangan. Maka nikmat Rabb kamu yang manakah yang kamu dustakan? Mereka bertelekan di atas perma-dani yang sebelah dalamnya dari sutra, dan buah-buahan surga itu dapat (dipetik) dari dekat. Maka nikmat Rabb kamu yang manakah yang kamu dustakan? Di dalam surga itu ada bidadari-bidadari yang sopan menundukkan pandangannya, tidak pernah disentuh oleh manusia sebelum mereka (penghuni-penghuni surga yang menjadi suami mereka) dan tidak pula oleh jin. Maka nikmat Rabb kamu yang manakah yang kamu dustakan? Seakan-akan bidadari-bidadari itu permata yakut dan marjan. Maka nikmat Rabb kamu yang manakah yang kamu dustakan? Tidak ada ba-lasan kebaikan kecuali kebaikan (pula). Maka nikmat Rabb kamu yang manakah yang kamu dustakan? Dan selain dari surga itu ada dua surga lagi. Maka nikmat Rabb kamu yang manakah yang kamu dustakan? Kedua surga itu (kelihatan) hijau tua warnanya. Maka nikmat Rabb kamu yang manakah yang kamu dustakan? Di dalam kedua surga itu ada dua mata air yang memancar. Maka nikmat Rabb kamu yang manakah yang kamu dustakan? Di dalam keduanya ada (macam-macam) buah-buahan dan kurma serta delima. Maka nikmat Rabb kamu yang manakah yang kamu dus-takan? Di dalam surga-surga itu ada bidadari-bidadari yang baik-baik lagi cantik-cantik. Maka nikmat Rabb kamu yang manakah yang kamu dustakan? (Bidadari-bidadari) yang jelita, putih bersih dipingit dalam rumah. Maka nikmat Rabb kamu yang manakah yang kamu dustakan? Mereka tidak pernah disentuh oleh manu-sia sebelum mereka (penghuni-penghuni surga yang menjadi suami mereka) dan tidak pula oleh jin. Maka nikmat Rabb kamu yang manakah yang kamu dustakan? Mereka bertelekan pada bantal-bantal yang hijau dan permadani yang indah. Maka nikmat Rabb kamu yang manakah yang kamu dustakan? Mahaagung nama Rabbmu Yang Mempunyai Kebesaran dan Karunia." (Ar-Rahman: 46-78).
(46-47) Maksudnya, orang yang takut kepada Rabbnya dan takut saat akan menghadap kepadaNya, sehingga dengan itu dia meninggalkan apa yang dilarang Allah dan menunaikan apa yang diperintahkanNya, maka baginya ﴾ جَنَّتَانِ ﴿ "ada dua surga" yang ter-buat dari emas, berupa bejana-bejana, perhiasan dan bangunan maupun segala sesuatu yang ada di dalam keduanya. Salah satu surga adalah sebagai balasan meninggalkan larangan-larangan, sedangkan surga yang lain adalah sebagai balasan melakukan ketaatan-ketaatan.
(48-49) Dan di antara sifat-sifat kedua surga itu adalah bahwa ﴾ ذَوَاتَآ أَفۡنَانٖ ﴿ "kedua surga itu mempunyai pohon-pohonan dan buah-buahan" maksudnya, di dalam dua surga tersebut terdapat beraneka ragam kenikmatan yang bermacam-macam, baik nikmat lahir maupun nikmat batin, yang tidak pernah dilihat oleh mata, tidak pernah didengar oleh telinga, dan tidak pernah terlintas dalam benak manusia, yaitu di dalam keduanya terdapat pepohonan yang sangat banyak nan indah, yang memiliki ranting-ranting halus (enak dipandang), dan terdapat padanya buah-buahan yang matang dan sangat banyak lagi enak rasanya.
(50-51) Di dalam dua surga tersebut ﴾ عَيۡنَانِ تَجۡرِيَانِ ﴿ "ada dua buah mata air yang mengalir" di mana mereka (para penghuni surga) dapat mengalirkannya sesuai dengan kemauan dan keinginan mereka.
(52-53) ﴾ فِيهِمَا مِن كُلِّ فَٰكِهَةٖ ﴿ "Di dalam kedua surga itu terdapat segala macam buah-buahan" dari semua macam buah-buahan ﴾ زَوۡجَانِ ﴿ "yang berpasang-pasangan" yaitu memiliki dua macam, setiap macam buah-buahan tersebut memiliki kelezatan dan warna yang tidak ada pada macam buah-buahan yang lain.
(54-55) ﴾ مُتَّكِـِٔينَ عَلَىٰ فُرُشِۭ بَطَآئِنُهَا مِنۡ إِسۡتَبۡرَقٖۚ ﴿ "Mereka bertelekan di atas permadani yang sebelah dalamnya dari sutra." Ini adalah ciri-ciri per-madani penghuni surga dan bagaimana mereka duduk di atasnya, yaitu mereka bertelekan di atas permadani tersebut, duduk nya-man, tenang dan menyenangkan, sebagaimana duduknya raja di atas singgasana. Permadani-permadani itu tidak ada yang me-ngetahui gambaran ciri khas dan keindahannya kecuali Allah تعالى, sampai sebelah dalamnya yang langsung bersentuhan dengan tanah terbuat dari kain sutra yang paling bagus dan paling mewah, maka bagaimana halnya dengan bagian atasnya yang langsung bersentuhan dengan mereka? ﴾ وَجَنَى ٱلۡجَنَّتَيۡنِ دَانٖ ﴿ "Dan buah-buahan surga itu dapat (dipetik) dari dekat." اَلْجَنَى adalah buah-buahan yang datar, yakni, buah-buahan yang ada di dua surga ini dekat (mudah) untuk dipetik, di mana dapat diambil oleh orang yang (dalam keadaan) berdiri, duduk maupun berbaring.
(56-59) ﴾ فِيهِنَّ قَٰصِرَٰتُ ٱلطَّرۡفِ ﴿ "Di dalam surga itu ada bidadari-bi-dadari yang sopan menundukkan pandangannya," maksudnya, mereka hanya memandang suami-suami mereka karena ketampanan dan keindahan wajah (para suami) serta kesempurnaan cinta mereka terhadap para suami mereka. Dan mereka juga menjadikan para suami menundukkan pandangan, sehingga hanya memandang mereka karena kecantikan dan keindahan wajah mereka dan kese-nangan untuk selalu berhubungan dengan mereka serta kecintaan yang begitu mendalam kepada mereka. ﴾ لَمۡ يَطۡمِثۡهُنَّ إِنسٞ قَبۡلَهُمۡ وَلَا جَآنّٞ ﴿ "Tidak pernah disentuh oleh manusia sebelum mereka (penghuni-penghuni surga yang menjadi suami mereka) dan tidak pula oleh jin" maksudnya, mereka tidak pernah dijamah oleh seorang pun sebelum para penghuni surga yang menjadi suami mereka, baik dari manusia maupun jin, bahkan mereka adalah para perawan yang ramah dan penuh kasih kepada suami-suami mereka, dengan bersikap baik dalam bergaul, riang, manis dan manja, oleh karena itu Allah ber-firman, ﴾ كَأَنَّهُنَّ ٱلۡيَاقُوتُ وَٱلۡمَرۡجَانُ ﴿ "Seakan-akan bidadari-bidadari itu permata yakut dan marjan." Yang demikian itu karena kejernihan mereka dan keindahan serta kecantikan wajah dan penampilan mereka.
(60-61) ﴾ هَلۡ جَزَآءُ ٱلۡإِحۡسَٰنِ إِلَّا ٱلۡإِحۡسَٰنُ ﴿ "Tidak ada balasan kebaikan kecuali kebaikan (pula)," maksudnya, tidak ada balasan bagi sese-orang yang telah beribadah kepada sang Pencipta dengan baik dan memberikan manfaat bagi hambaNya yang lain, melainkan dia akan dibalas dengan kebaikan (pula) dengan pahala yang melimpah, kemenangan besar, kenikmatan abadi, dan kehidupan sejahtera. Maka dua surga yang tinggi ini adalah bagi orang-orang didekat-kan (kepada Allah سبحانه وتعالى).
(62-69) ﴾ وَمِن دُونِهِمَا جَنَّتَانِ ﴿ "Dan selain dari surga itu ada dua surga lagi" yang terbuat dari perak, yakni bentuk bangunan, per-hiasan, bejana-bejana dan apa yang ada pada keduanya yang di-peruntukkan bagi golongan kanan. Kedua surga tersebut ﴾ مُدۡهَآمَّتَانِ ﴿ "(kelihatan) hijau tua warnanya," yakni keduanya berwarna hijau pekat karena sangat hijau dan subur. ﴾ فِيهِمَا عَيۡنَانِ نَضَّاخَتَانِ ﴿ "Di dalam kedua surga itu ada dua mata air yang memancar," yakni memancur. ﴾ فِيهِمَا فَٰكِهَةٞ وَنَخۡلٞ وَرُمَّانٞ ﴿ "Di dalam keduanya ada (macam-macam) buah-buahan" dari berbagai macam jenis buah-buahan, khususnya kurma dan delima yang memiliki sangat banyak manfaat dan kegunaannya.
(70-75) ﴾ فِيهِنَّ ﴿ "Di dalamnya" maksudnya di dalam semua surga tersebut ﴾ خَيۡرَٰتٌ حِسَانٞ ﴿ "ada bidadari-bidadari yang baik-baik lagi cantik-cantik," yakni memiliki akhlak yang mulia dan wajah yang rupawan, di mana mereka telah mengumpulkan antara keindahan lahir dan batin serta keelokan bentuk penciptaan dan akhlak. ﴾ حُورٞ مَّقۡصُورَٰتٞ فِي ٱلۡخِيَامِ ﴿ "(Bidadari-bidadari) yang jelita, putih bersih dipingit dalam rumah," maksudnya dipingit di kemah-kemah yang terbuat dari mutiara, yang telah menyiapkan diri mereka untuk (menyam-but kedatangan) suami-suami mereka, akan tetapi hal itu tidak menutup kemungkinan bagi mereka untuk keluar ke kebun-kebun dan taman-taman sebagaimana yang biasa dilakukan oleh anak-anak raja yang dipingit. ﴾ لَمۡ يَطۡمِثۡهُنَّ إِنسٞ قَبۡلَهُمۡ وَلَا جَآنّٞ 74 فَبِأَيِّ ءَالَآءِ رَبِّكُمَا تُكَذِّبَانِ 75 ﴿ "Mereka tidak pernah disentuh oleh manusia sebelum mereka (penghuni-penghuni surga yang menjadi suami mereka) dan tidak pula oleh jin. Maka nikmat Rabb kamu yang manakah yang kamu dustakan?"
(76-77) ﴾ مُتَّكِـِٔينَ عَلَىٰ رَفۡرَفٍ خُضۡرٖ ﴿ "Mereka bertelekan pada bantal-bantal yang hijau," maksudnya, mereka para penghuni dua surga itu duduk bertelekan di atas bantal-bantal yang berwarna hijau, yaitu bantal (alas) yang berada di bawah[110] tempat duduk yang tinggi, yang menambah (ketinggian) tempat duduk mereka, sehingga terlihat bertumpuk rapi dari arah belakang tempat duduk mereka, karena bertambahnya keelokan dan keindahan pemandangan. ﴾ وَعَبۡقَرِيٍّ حِسَانٖ ﴿ "Dan permadani yang indah." اَلْعَبْقَرِيُّ adalah penisbatan segala sesuatu yang ditenun dengan tenunan indah dan mewah, oleh karena itulah Allah سبحانه وتعالى menyifatinya dengan keindahan yang menyeluruh disebabkan karena ia memiliki sifat yang indah, elok dipandang dan halus disentuh.
Dua surga tersebut berbeda dengan dua surga yang disebut-kan di awal tadi, sebagaimana hal itu disebutkan oleh Allah تعالى dalam FirmanNya, ﴾ وَمِن دُونِهِمَا جَنَّتَانِ ﴿ "Dan selain dari surga itu ada dua surga lagi." Dan sebagaimana juga Allah telah menyifati (meng-gambarkan) dua surga yang pertama dengan berbagai sifat yang berbeda dengan sifat dua surga lainnya, Dia berfirman tentang dua surga pertama, ﴾ فِيهِمَا عَيۡنَانِ تَجۡرِيَانِ ﴿ "Di dalam kedua surga itu ada dua buah mata air yang mengalir" sedangkan tentang dua surga lainnya dia berfirman, ﴾ فِيهِمَا عَيۡنَانِ نَضَّاخَتَانِ ﴿ "Di dalam kedua surga itu ada dua mata air yang memancar," dan tentunya telah diketahui adanya per-bedaan antara mengalir dan memancar. Kemudian Allah berfirman tentang dua surga yang pertama, ﴾ ذَوَاتَآ أَفۡنَانٖ ﴿ "Kedua surga itu mem-punyai pohon-pohonan dan buah-buahan" dan Dia tidak menyebutkan hal itu dalam dua surga lainnya, sebagaimana Dia juga berfirman tentang dua surga yang pertama, ﴾ فِيهِمَا مِن كُلِّ فَٰكِهَةٖ زَوۡجَانِ ﴿ "Di dalam kedua surga itu terdapat segala macam buah-buahan yang berpasang-pasangan" sedangkan tentang dua surga lainnya Dia berfirman,﴾ فِيهِمَا فَٰكِهَةٞ وَنَخۡلٞ وَرُمَّانٞ ﴿ "Di dalam keduanya ada (macam-macam) buah-buahan dan kurma serta delima," dan telah diketahui pula adanya perbedaan yang jauh antara dua penyifatan di atas. Allah berfirman tentang dua surga yang pertama, ﴾ مُتَّكِـِٔينَ عَلَىٰ فُرُشِۭ بَطَآئِنُهَا مِنۡ إِسۡتَبۡرَقٖۚ وَجَنَى ٱلۡجَنَّتَيۡنِ دَانٖ ﴿ "Mereka bertelekan di atas permadani yang sebelah dalamnya dari sutra, dan buah-buahan surga itu dapat (dipetik) dari dekat" dan tidak menyatakan hal itu dalam menyifati dua surga lainnya, akan tetapi Dia berfirman, ﴾ مُتَّكِـِٔينَ عَلَىٰ رَفۡرَفٍ خُضۡرٖ وَعَبۡقَرِيٍّ حِسَانٖ ﴿ "Mereka bertelekan pada bantal-bantal yang hijau dan permadani yang indah." Dia berfirman tentang dua surga pertama, ﴾ فِيهِنَّ قَٰصِرَٰتُ ٱلطَّرۡفِ لَمۡ يَطۡمِثۡهُنَّ إِنسٞ قَبۡلَهُمۡ وَلَا جَآنّٞ ﴿ "Di dalam surga itu ada bidadari-bidadari yang sopan menundukkan pandangannya, tidak pernah disentuh oleh manusia sebelum mereka (penghuni-penghuni surga yang menjadi suami mereka) dan tidak pula oleh jin" sedangkan tentang dua surga lainnya Dia berfirman, ﴾ حُورٞ مَّقۡصُورَٰتٞ فِي ٱلۡخِيَامِ ﴿ "(Bidadari-bidadari) yang jelita, putih bersih dipingit dalam rumah," dan pada kedua penyifatan tersebut terdapat perbedaan sebagaimana telah diketahui.
Tentang dua surga yang pertama Dia juga berfirman, ﴾ هَلۡ جَزَآءُ ٱلۡإِحۡسَٰنِ إِلَّا ٱلۡإِحۡسَٰنُ ﴿ "Tidak ada balasan kebaikan kecuali kebaikan (pula)." Ayat ini menunjukkan bahwa dua surga yang pertama tersebut adalah sebagai balasan bagi orang-orang yang berbuat kebaikan (al-Muhsinin), dan Allah سبحانه وتعالى tidak menyatakan akan hal itu dalam menyifati dua surga terakhir. Dengan menyebutkan dua surga pertama itu terlebih dahulu menunjukkan akan keutamaan kedua surga tersebut.
Dengan beberapa aspek yang telah disebutkan di atas, dapat diketahui bahwa dua surga pertama adalah lebih utama daripada dua surga yang disebutkan selanjutnya. Kedua surga tersebut telah dipersiapkan bagi orang-orang yang didekatkan kepada Allah (al-Muqarrabin) dari kalangan para nabi, para shiddiqin, dan orang-orang pilihan dari hamba-hamba Allah yang shalih. Sedangkan kedua surga lainnya dipersiapkan bagi orang-orang yang beriman secara umum. Dan di setiap dari surga-surga tersebut (terdapat berbagai macam kenikmatan) yang tidak pernah dilihat oleh mata, tidak pernah didengar oleh telinga, dan tidak pernah terbesit dalam benak manusia, di dalamnya terdapat segala sesuatu yang diinginkan oleh jiwa-jiwa dan nikmat dipandang, para penghuni-nya berada pada puncak kenikmatan, keridhaan, ketenangan dan tempat tinggal yang membahagiakan, hingga setiap dari mereka tidak melihat ada orang lain yang keadaannya lebih baik darinya dan tidak melihat ada orang lain yang mendapatkan kenikmatan lebih melimpah daripada yang sedang ia rasakan.
(78) Tatkala Allah سبحانه وتعالى menyebutkan keluasan anugerah dan karuniaNya, Dia berfirman, ﴾ تَبَٰرَكَ ٱسۡمُ رَبِّكَ ذِي ٱلۡجَلَٰلِ وَٱلۡإِكۡرَامِ ﴿ "Mahaagung nama Rabbmu Yang Mempunyai Kebesaran dan Karunia." Yakni, betapa agung dan melimpah karunia kebaikan Allah سبحانه وتعالى Yang memiliki keagungan yang gemilang, kemuliaan yang sempurna, dan karunia bagi hamba-hamba kesayanganNya.
Telah selesai tafsir Surat ar-Rahman.
Segala pujian, syukur, dan sanjungan kebaikan hanya bagi Allah سبحانه وتعالى.
Il sera fait don à celui qui redoutait de comparaître devant son Seigneur dans l’au-delà, avait eu la foi et avait accompli de bonnes œuvres, de deux jardins.
E chi ha temuto essere presente tra le mani del Suo Dio, nell'Aldilà, e che ha creduto e ha compiuto opere buone, otterrà due Paradisi.
Adapun bagi orang yang takut berdiri di hadapan Tuhannya di akhirat sehingga ia beriman dan melakukan amal saleh maka ada dua surga.
Ukol sa nangamba sa pagtayo sa harapan ng Panginoon niya sa Kabilang-buhay – saka sumampalataya at gumawa ng maayos – ay dalawang hardin.
46- Rabbinin huzurunda durmaktan korkan kimseye iki cennet vardır.
47- O halde Rabbinizin nimetlerinden hangisini yalanlayabilirsiniz?
48- İkisinde de (meyvelerle dolu) türlü ağaçlar vardır.
49- O halde Rabbinizin nimetlerinden hangisini yalanlayabilirsiniz?
50- İkisinde de akan iki pınar vardır.
51- O halde Rabbinizin nimetlerinden hangisini yalanlayabilirsiniz?
52- İkisinde de her tür meyveden çifter çifter vardır.
53- O halde Rabbinizin nimetlerinden hangisini yalanlayabilirsiniz?
54- Onlar, astarları kalın ipekten döşeklere yaslanırlar. Her iki cennetin de meyveleri (onlara) yakındır.
55- O halde Rabbinizin nimetlerinden hangisini yalanlayabilirsiniz?
56- İçlerinde onlardan önce ne bir insanın ne de bir cinin el sürmediği, bakışlarını yalnızca eşlerine çevirmiş/eşlerinin bakışlarını üzerlerinde toplamış (huriler) vardır.
57- O halde Rabbinizin nimetlerinden hangisini yalanlayabilirsiniz?
58- Sanki onlar, yakut ve mercan gibidirler.
59- O halde Rabbinizin nimetlerinden hangisini yalanlayabilirsiniz?
60- Hiç iyiliğin karşılığı iyilikten başka bir şey olabilir mi?
61- O halde Rabbinizin nimetlerinden hangisini yalanlayabilirsiniz?
62- O ikisinin dışında/altında iki cennet daha vardır.
63- O halde Rabbinizin nimetlerinden hangisini yalanlayabilirsiniz?
64- İkisi de siyaha çalan koyu yeşildir.
65- O halde Rabbinizin nimetlerinden hangisini yalanlayabilirsiniz?
66- İkisinde de coşkun iki pınar vardır.
67- O halde Rabbinizin nimetlerinden hangisini yalanlayabilirsiniz?
68- İkisinde de meyve, hurma ve nar vardır.
69- O halde Rabbinizin nimetlerinden hangisini yalanlayabilirsiniz?
70- İçlerinde güzel huylu, güzel yüzlü (huriler) vardır.
71- O halde Rabbinizin nimetlerinden hangisini yalanlayabilirsiniz?
72- Çadırlar içinde (eşleri için) saklanmış huriler vardır.
73- O halde Rabbinizin nimetlerinden hangisini yalanlayabilirsiniz?
74- Onlara onlardan önce ne bir insan dokunmuştur, ne de bir cin.
75- O halde Rabbinizin nimetlerinden hangisini yalanlayabilirsiniz?
76- Yeşil yastıklara ve son derece güzel döşemelere yaslanırlar.
77- O halde Rabbinizin nimetlerinden hangisini yalanlayabilirsiniz?
78- Celâl ve ikram sahibi Rabbinin adı ne yücedir!
46-47. Rabbinin huzurunda durmaktan ve O’nun kendisinden haberdar olmasından dolayı O’ndan korkup çekinen, bundan dolayı da yasakladıklarını terk edip verdiği emirleri yerine getirene iki cennet vardır. Bu cennetlerin kap kacakları, süsleri, yapıları ve içlerindeki her şey altından olacaktır. Bu cennetlerden birisi yasakları terk etmenin, diğeri ise itaatte bulunmanın mükâfatıdır.
Bu cennetlerin bazı nitelikleri ise şöyledir:
48-49. Yani o iki cennette çok çeşitli nimetler vardır. Gizli ve açık, hiçbir gözün görmediği, hiçbir kulağın işitmediği, hiçbir insanın hatırındna geçmeyen pek çok nimetler. Onlarda yumuşak, çok lezzetli ve olgun meyveler bulunan, yumuşak dalları olan gayet güzel ve pek çok ağaç vardır.
50-51. “İkisinde de” bu iki cennette, cennetliklerin istedikleri gibi ve canlarının arzu edeceği şekilde “akan iki pınar vardır.”
52-53. Orada tüm çeşitleriyle “her tür meyveden çifter çifter vardır.” Her bir türünün ayrı bir rengi, bir lezzeti vardır. Ondaki bu güzellik ve lezzet başka bir türde yoktur.
54-55. Cennetliklerin döşekleri ve onların üzerindeki halleri işte budur. Bu döşeklere yaslanacaklardır. Orada rahatlık içinde oturacak, kurulacaklardır. Tıpkı kralların tahtları üzerinde kuruldukları gibi. Bu döşeklerin niteliklerini ve güzelliklerini Yüce Allah’tan başkası bilmez. Öyle ki bunların yere değen astarları ipeğin en güzeli ve en değerlisi olan “kalın ipekten”olacaktır. Ya onların üzerinde oturacakları yüz kısımları nasıl olacak dersiniz?“Her iki cennetin de meyveleri (onlara) yakındır.” Yani bu iki cennetteki olgun ve toplanma zamanı gelmiş olan meyvelere ulaşım gayet kolaydır. Oturan da ayakta olan da uzanmış yatan da bunları kolaylıkla alabilir.
56-57. Onlardan önce ne bir insan, ne bir cin, hiç kimse bu eşlere ulaşamamıştır. Aksine hepsi bakiredirler. Kocalarına güzellikle yaklaşmaları ve nazları ile kocaları tarafından çokça sevilirler. Gözleri, kocalarının güzellikleri ve onlara duydukları kemâl derecesindeki sevgileri dolayısı ile kocalarından başkasını görmeyecektir. Aynı şekilde kocalarının gözleri de eşlerinin güzellikleri, onlara kavuşmanın lezzeti ve ileri derecedeki sevgileri dolayısı ile onlardan başkasını görmeyecektir.
Bundan dolayı Yüce Allah şöyle buyurmaktadır:
58-59. “Sanki onlar” berraklıkları, görünüşlerinin güzellikleri ve göz alıcıkları dolayısı ile “yakut ve mercan gibidirler. O halde Rabbinizin nimetlerinden hangisini yalanlayabilirsiniz?”
60-61. Yaratıcıya güzel bir şekilde ibadet eden, kullarına faydalı olan kimsenin bu yaptıklarının, pek büyük mükâfatlar, kurtuluş, çok üstün nimetler ve her türlü olumsuzluktan arınmış güzel bir yaşantıdan başka bir mükâfaatı olabilir mi?
İşte bu çok üstün iki cennet, Allah’ın mukarreb/yakın kullarınadır.
62-63. “O ikisinin dışında” yapıları, süsleri ve orada bulunan her şeyi gümüşten olan ve “ashabu’l-yemin”e (amel defterini sağ elden alanlara) verilecek olan “iki cennet daha vardır.”
64-65. Bu cennetlerin “ikisi de” çokça yeşillikleri ve çok su aldıkları için “siyaha çalan koyu yeşildir.”
66-67. “İkisinde de coşkun” durmadan kaynayan “iki pınar vardır.”
68-69. “İkisinde de” bütün türlerinden “meyve” ve özellikle de pek çok menfaatleri bulunan “hurma ve nar vardır.”
70-71. “İçlerinde” yani bütün cennetlerde “güzel huylu, güzel yüzlü” huriler “vardır.” Bunlar gizli ve açık güzelliklere sahiptirler. Hem yaratılışları itibari ile hem de huyları itibari ile güzeldirler.
72-75. “Çadırlar içinde (eşleri için) saklanmış huriler vardır.” Yani orada inciden çadırlar içerisinde saklanmış, kendilerini kocalarına hazırlamış huriler vardır. Bu, onların çıkıp cennet bahçelerinde dolaşmalarına aykırı değildir. Tıpkı koruma altında ve dışarı çıkmayan hükümdar kızlarının âdet üzere bahçelerde dolaştıkları onlar da dolaşırlar. “Onlara onlardan önce ne bir insan dokunmuştur, ne de bir cin.”
76-77. Bu iki cennete girecekler “yeşil yastıklara” yaslanacaklardır. Oturdukları yerlerden taşarak arkadan daha güzel görünümlü ve alımlı olması için saçakları bulunan yüksek oturma yerlerinin altındaki sergiler bunlar olacaktır.
"ve son derece güzel döşemelere yaslanırlar.” “Döşemeler”den kasıt, oldukça güzel bir şekilde dokunmuş, değerli her türlü dokuma demektir. Bundan dolayı Yüce Allah, hem nitelikleri, hem görünüşleri itibari ile güzel olmaları, hem de yumuşak dokunuşları dolayısı ile bunların hepsini kapsayacak şekilde “son derece güzel” diyerek onları nitelendirmiştir.
Bu iki cennet, daha önce anılan iki cennetten mertebe itibari ile daha aşağıdadır. Nitekim Yüce Allah:“O ikisin dışında/altında iki cennet daha vardır” buyruğu ile buna işaret etmiştir. Diğer taraftan Yüce Allah önceki iki cenneti nitelendirdiği pek çok sıfatı daha sonra sözünü ettiği bu iki cennet hakkında zikretmemiştir.
Mesela ilk iki cennet hakkında:“İkisinde de akan iki pınar vardır” buyurduğu halde sonraki iki cennet hakkında: “İkisinde de coşkun iki pınar vardır” buyurmaktadır. Akan ile coşan arasındaki fark ise açıktır.
Önce sözü edilen cennetler hakkında “İkisinde de (meyvelerle dolu) türlü ağaçlar vardır” buyrulmuş ama bu sonrakiler hakkında söz konusu edilmemiştir. Önceki iki cennet hakkında:“İkisinde de her tür meyveden çifter çifter vardır” buyurduğu halde sonrakiler hakkında: “İkisinde de meyve, hurma ve nar vardır” buyurmaktadır. Her iki vasıf arasındaki fark da bilinen bir husustur.
Önce sözü edilen cennetler hakkında:“Astarları kalın ipekten döşeklere yaslaırlar” buyrulmuştur. Sonraki iki cennet hakkında böyle buyurulmayarak:“Yeşil yastıklara ve son derece güzel döşemelere yaslanırlar.” buyurulmaktadır.
Daha önce anılan cennetlerdeki hanımların ve hurilerin nitelikleri ile ilgili olarak:“Bakışlarını yalnızca eşlerine çevirmiş/eşlerinin bakışlarını üzerlerinde toplamış (huriler) vardır” buyrulduğu halde daha sonra sözü edilen cennetlerdekiler hakkında: “Çadırlar içinde (eşleri için) saklanmış huriler vardır” buyrulmaktadır. Yine bunlar arasındaki fark da malumdur.
Daha önce anılan cennetlikler ile ilgili olarak:“Hiç iyiliğin karşılığı iyilikten başka bir şey olabilir mi?” buyrulması orada sayılanların, ihsan makamında olanların mükâfatı olduğunu göstermektedir. Ancak sonrakiler ile ilgili olarak böyle buyrulmamaktadır.
Sadece önceki iki cennetin daha önce söz konusu edilmesi bile onların üstünlüklerini göstermeye yeterlidir. İşte bu hususlar, öncekilerin sonrakilerden üstün olduğunu ve bu iki cennetin peygamberler, sıddîkler, Allah’ın salih, has ve yakın/mukarreb kullarına hazırlanmış olduklarını, sonradan söz konusu edilen iki cennetin ise genel olarak bütün mü’minlere hazırlanmış olduğunu ifade etmektedir.
Bununla birlikte sözü edilen bütün cennetlerde hiçbir gözün görmediği, hiçbir kulağın işitmediği, hiçbir insanın hatırından geçirmediği nimetler vardır. Orada canların çektiği, gözlerin görmekten zevk aldığı her şey olacaktır. O cennetlerde bulunanlar son derece rahat olacaklar. Hoşnut kalacaklar, huzur içerisinde bulunacaklar, barınakları da pek güzel olacaktır. Öyle ki onların hiçbiri kimsenin kendisinden daha iyi bir durumda olduğunu, içinde bulunduğu nimetlerden daha yüksek nimetlere sahip olduğunu düşünmeyecektir.
78. Yüce Allah, lütuf ve ihsanının genişliğini söz konusu ettikten sonra şöyle buyurmaktadır:“Celâl ve ikram sahibi Rabbinin adı ne yücedir!” Lütuf ve hayrı pek büyük ve pek çoktur. Göz kamaştırıcı celâl ve azameti, en mükemmel şan ve şerefi, dostlarına lütuf ve ikramı son derece ileridir.
Rahman Sûresi’nin tefsiri burada sona ermektedir.
Hamd, şükür ve bütün güzel övgüler yalnız Allah’adır.
***
Onoga ko bude strahovao od stajanja pred svojim Gospodarom, vjerovao i dobra djela radio, čekaju dvije džennetske bašče.
Quienes teman comparecer ante su Señor en el Más Allá, y por lo tanto tengan fe y hagan buenas obras, recibirán dos jardines.
The Delight of the Righteous in Paradise
The foregoing verses spoke of the horrible punishments to be faced by the disbelievers. In the current set of verses we are told about the rewards and bounties reserved for the righteous believers. The verse 46 speaks of two Gardens that are exclusively reserved 'for those who are fearful of having to stand before their Lord'. This phrase refers to those fortunate believers who are, at all times, concerned about reckoning on the Day of Judgment and, as a result, keep away from all sorts of sins under all circumstances. Obviously, these are the people who enjoy special nearness to Allah. In verse [ 62] below we read: وَمِن دُونِهِمَا جَنَّتَانِ (And lesser than these two, there are two other gardens... 55:62) This verse does not specify the class of righteous believers who will receive these gardens. However, the phrase مِن دُونِهِمَا min dunihima ('and lesser than these two' ) indicates that the Gardens mentioned in verse [ 62] are for the general body of believers who are lesser in their spiritual attainment than the foremost believers who are granted special nearness to Allah.
The Qur'anic exegetes have explained the two sets of pairs of Gardens in other ways as well. Here we have adopted the most plausible and preferable explanation: that is, the first two Gardens are reserved exclusively for the foremost believers who are granted special nearness to Allah; and the second two Gardens are reserved for the general body of believers. That the two Gardens mentioned in Verse 62 are inferior to the first two is supported by authentic Traditions. Bayan-ul-Qur'an cites the Prophetic Tradition from Ad-Durr-ul-Manthur to the effect that while interpreting verses [ 46] and [ 62] the Holy Prophet ﷺ said: جَنَّتَانِ مِن ذَھَبِ لِلمُقَرَّبِینَ وَ جَنَّتَانِ مِن وَرَقِ لِاَصحٰبِ الیَمِینِ "There are two Gardens made of gold for believers who are granted special nearness to Allah; and there are two Gardens made of silver for the People of the Right [ that is, for general body of righteous believers ]." Also, it is recorded in Ad-Durr-ul-Manthur that Sayyidna Bara' Ibn ` Azib ؓ said, اَلعَینَانِ الَّتِی تَجرِیَان ٰخَیرُ مِّنَ النَّضَّخَتَین . The two springs that are flowing freely [ in the first two Gardens ] are better than the two other springs that are mentioned as 'gushing forth' (in the second two gardens). In verse [ 50] springs (in the first two gardens) promised to the believers have been described as flowing freely and ceaselessly تَجرِیَان [ tajriyan ] while in verse [ 66] the springs (in the second two gardens) are described as 'gushing forth' نَّضَّخَتَین [ nadakhatan ]. The quality of 'gushing forth' is the characteristic of all springs, but the quality of 'flowing' is an additional characteristic of specific springs. This is the concise description of all four springs that the inmates of Paradise will be given.
Related Considerations
In Verse 46, the phrase, وَلِمَنْ خَافَ مَقَامَ رَبِّهِ (for the one who is fearful of having to stand before his Lord...55:46) refers, according to most exegetes of the Qur'an, to standing before Allah on the Day of Resurrection to give the account of one's deeds. The word 'fearful' signifies that he is mindful under all conditions, whether in public or in private, that one day he has to appear in the Court of Allah to give an account of his deeds. Evidently such a person will never go near the sinful acts.
Other exegetes, like Qurtubi and others, interpret this to mean: 'the one who is fearful of the Station of His Lord'. That is, he is mindful of the High Station of Allah whereby He is watchful and keeps guard over his words and deeds, overt or covert. All his movements and activities are known to Him. This explanation is close to the previous explanation, in that Allah's keeping guard over him will keep him away from sins.
The Delight of Those Who have Taqwa in Paradise
Allah the Exalted said,
وَلِمَنْ خَافَ مَقَامَ رَبِّهِ
(But for him who fears the standing before his Lord,) on the Day of Resurrection,
وَنَهَى النَّفْسَ عَنِ الْهَوَى
(And restrained himself from the desires.) (79:40), and does not indulge nor prefer this worldly life. He who knows that the Hereafter is better and more lasting, so he fulfills what his Lord ordered him and stays away from His prohibitions, then he will earn two gardens from his Lord on the Day of Resurrection. Al-Bukhari recorded that `Abdullah bin Qays said that the Messenger of Allah ﷺ said,
«جَنَّتَانِ مِنْ فِضَّةٍ آنِيَتُهُمَا وَمَا فِيهِمَا، وَجَنَّتَانِ مِنْ ذَهَبٍ آنِيَتُهُمَا وَمَا فِيهِمَا، وَمَا بَيْنَ الْقَوْمِ وَبَيْنَ أَنْ يَنْظُرُوا إِلَى رَبِّهِمْ عَزَّ وَجَلَّ إِلَّا رِدَاءُ الْكِبْرِيَاءِ عَلَى وَجْهِهِ فِي جَنَّةِ عَدْن»
(There are two gardens made of silver -- their vessels and all that they contain. And there are two gardens made of gold -- their vessels and all that they contain. And nothing stands between the people in the `Adn Garden and looking at their Lord, the Exalted and Most Honored, but the covering of pride before His Face.) The Group, with the exception of Abu Dawud, collected this via the Hadith of `Abdul-`Aziz. This Ayah is general and applies to both humans and Jinns, providing proof that those among the Jinns who believe and have Taqwa will enter Paradise, for Allah is reminding the Ath-Thaqalayn of this favor, as He says;
وَلِمَنْ خَافَ مَقَامَ رَبِّهِ جَنَّتَانِ فَبِأَىِّ ءَالاءِ رَبِّكُمَا تُكَذِّبَانِ
(But for him who fears the standing before his Lord, there will be two Gardens. Then which of the blessings of your Lord will you both deny) Then He describes these two gardens, by saying,
ذَوَاتَآ أَفْنَانٍ
(With Afnan.) their trees have beautiful young branches that hold and produce every type of ripened beautiful fruit,
فَبِأَىِّ ءَالاءِ رَبِّكُمَا تُكَذِّبَانِ
(Then which of the blessings of your Lord will you both deny) `Ata' Al-Khurasani and several others said that Afnan means spreading branches of trees that reach the branches of other trees,
فِيهِمَا عَيْنَانِ تَجْرِيَانِ
(In them (both) will be two springs flowing.) free to water these trees and branches that produce all kinds of fruits,
فَبِأَىِّ ءَالاءِ رَبِّكُمَا تُكَذِّبَانِ
(Then which of the blessings of your Lord will you both deny) Al-Hasan Al-Basri said that one of these springs is called Tasnim, and the other called As-Salsabil. `Atiyah said that the water of one of these springs is from non-standing water and the other from wine that gives delight to those who drink it. Allah's statement,
فِيهِمَا مِن كُلِّ فَـكِهَةٍ زَوْجَانِ
(In them (both) will be every kind of fruit in pairs.), of every type and kind of fruit, that which they knew before, and better, and that which they did not know before. Therein, there are delights that no eye has ever seen, no ear has ever heard and no heart has ever imagined,
فَبِأَىِّ ءَالاءِ رَبِّكُمَا تُكَذِّبَانِ
(Then which of the blessings of your Lord will you both deny) Ibrahim bin Al-Hakam bin Aban said that his father narrated from `Ikrimah that Ibn `Abbas said, "There is not a fruit that exists in this life, sweet or bitter, but it exists in Paradise, even the colo- cynth." Ibn `Abbas also said, "There is nothing in the world that is in the Hereafter except in name." Meaning there is such an enormous difference and contrast between the two in enjoyment and value.
Those who fear to stand before their Lord in the Hereafter, and therefore have faith and do righteous deeds, will have two gardens.
Genios y seres humanos: ¿Cuál de los numerosos favores de Al-lah que reciben han de negar?
Kaya sa alin sa maraming biyaya ni Allāh sa inyo, O katipunan ng jinn at tao, magpapasinungaling kayong dalawa?
Which of Allah’s numerous favours to you, O group of Jinn and men, do you deny?
Pa koje mnogobrojne blagodati koje vam je Allah dao - o ljudi i džinni - poričete?
Maka, nikmat Allah yang besar manakah -wahai sekalian jin dan manusia- yang kalian dustakan?!
Lesquels des nombreux bienfaits d’Allah nierez-vous, ô ensemble des humains et des djinns?
O halde siz (insan ve cin topluluğu), Allah'ın size bahşettiği o bol nimetlerden hangisini yalanlıyorsunuz?
Quali delle molteplici grazie di Allāh nei vostri confronti – o voi Jinn e uomini – negate?!
Vậy đâu là ân huệ trong vô số ân huệ mà Allah đã ban cho các ngươi- hỡi loài Jinn và loài người - mà hai ngươi đã phủ nhận?
En ambos jardines habrá enormes plantas frescas que producen frutos.
Questi due Paradisi contengono molti rami colmi di frutti.
Ces deux jardins contiendront des arbres aux branches feuillues et recouvertes de fruits
Ang dalawang harding ito ay may maraming sangang malaking luntiang namumunga.
Bu iki cennette taze meyve veren büyük dalları olan ağaçlar vardır.
ta dva perivoja džennetska biće puna stabala granatih i velikih, s plodovima.
These two gardens will have huge fresh branches producing fruit.
Dua surga ini mempunyai cabang-cabang pohon yang besar, segar, dan menghasilkan buah-buahan.
ذَوَاتَا أَفْنَانٍ (both having lot of branches...55:48). This describes the first two Gardens. There will be plenty of trees abounding in. branches and consequently their shade will be dense, and the fruits will be in abundance. The other two Gardens are described later. No such qualities are mentioned about them, which may imply their relative deficiency in this quality.
Hai Ngôi Vườn đó có rất nhiều cây với tán xòe rộng cùng hoa quả.
Quali delle molteplici grazie di Allāh nei vostri confronti – o voi Jinn e uomini – negate?!
Lesquels des nombreux bienfaits d’Allah nierez-vous, ô ensemble des humains et des djinns?
Kaya sa alin sa maraming biyaya ni Allāh sa inyo, O katipunan ng jinn at tao, magpapasinungaling kayong dalawa?
Pa koje mnogobrojne blagodati koje vam je Allah dao - o ljudi i džinni - poričete?
Genios y seres humanos: ¿Cuál de los numerosos favores de Al-lah que reciben han de negar?
Which of Allah’s numerous favours to you, O group of Jinn and men, do you deny?
Vậy đâu là ân huệ trong vô số ân huệ mà Allah đã ban cho các ngươi- hỡi loài Jinn và loài người - mà hai ngươi đã phủ nhận?
Maka, nikmat Allah yang besar manakah -wahai sekalian jin dan manusia- yang kalian dustakan?!
O halde siz (insan ve cin topluluğu), Allah'ın size bahşettiği o bol nimetlerden hangisini yalanlıyorsunuz?
O iki cennet boyunca suyu akıp giden iki pınar vardır.
Di dalam dua surga itu ada dua mata air yang mengalirkan air.
Nei Paradisi vi sono due sorgenti di acqua corrente.
En cada uno de los jardines habrá aguas manantiales que fluirán entre ellos.
Ils seront traversés par deux sources d’eau.
Trong hai ngôi vườn đó có hai dòng nước chảy.
Sa dalawang harding ito ay may dalawang bukal, na dinadaluyan sa pagitan ng dalawang ito ng tubig.
In the two gardens there will be two springs flowing between them with water.
U ta dva perivoja nalaze se dva izvora čija voda teče među njima.
Vậy đâu là ân huệ trong vô số ân huệ mà Allah đã ban cho các ngươi- hỡi loài Jinn và loài người - mà hai ngươi đã phủ nhận?
Lesquels des nombreux bienfaits d’Allah nierez-vous, ô ensemble des humains et des djinns?
Quali delle molteplici grazie di Allāh nei vostri confronti – o voi Jinn e uomini – negate?!
Which of Allah’s numerous favours to you, O group of Jinn and men, do you deny?
Genios y seres humanos: ¿Cuál de los numerosos favores de Al-lah que reciben han de negar?
Maka, nikmat Allah yang besar manakah -wahai sekalian jin dan manusia- yang kalian dustakan?!
O halde siz (insan ve cin topluluğu), Allah'ın size bahşettiği o bol nimetlerden hangisini yalanlıyorsunuz?
Kaya sa alin sa maraming biyaya ni Allāh sa inyo, O katipunan ng jinn at tao, magpapasinungaling kayong dalawa?
Pa koje mnogobrojne blagodati koje vam je Allah dao - o ljudi i džinni - poričete?
Ces jardins contiennent deux espèces de chaque fruit.
In essi vi saranno due specie di ogni frutto.
İkisinde de ikram edilen her türlü meyveden çift çift vardır.
Trong hai ngôi vườn có vô số loại trái cây, mỗi loại trái được chia thành hai nhóm.
Sa dalawang ito, bawat prutas na tatamasahin ay magkapares.
Di dalam keduanya juga ada dua jenis dari setiap buah-buahan yang dinikmati.
فِيهِمَا مِن كُلِّ فَاكِهَةٍ زَوْجَانِ (In both there are two kinds of every fruit...52). The phrase مِن كُلِّ فَاكِهَةٍ "of every fruit " denotes that the first two gardens will comprehend all kinds of fruit. As opposed to this, verse [ 68] simply states فَاكِهَةٍ fakihah [=fruits ] about the second two gardens. The word زَوْجَانِ zawjan [ two kinds ] means every fruit will be of two types. This may be referring to one kind of dried fruits, and the other of fresh ones. It could also mean that one kind will be of normal taste, and the other of some extra ordinary flavor. [ Mazhari ]
En ellos habrá dos especies de cada fruta para disfrutar.
In them there will be two types of every fruit to enjoy.
U ta dva perivoja biće od svakog voća po dvije vrste.
Quali delle molteplici grazie di Allāh nei vostri confronti – o voi Jinn e uomini – negate?!
Vậy đâu là ân huệ trong vô số ân huệ mà Allah đã ban cho các ngươi - hỡi loài Jinn và loài người - mà hai ngươi đã phủ nhận?
Maka, nikmat Allah yang besar manakah -wahai sekalian jin dan manusia- yang kalian dustakan?!
O halde siz (insan ve cin topluluğu), Allah'ın size bahşettiği o bol nimetlerden hangisini yalanlıyorsunuz?
Kaya sa alin sa maraming biyaya ni Allāh sa inyo, O katipunan ng jinn at tao, magpapasinungaling kayong dalawa?
Which of Allah’s numerous favours to you, O group of Jinn and men, do you deny?
Pa koje mnogobrojne blagodati koje vam je Allah dao - o ljudi i džinni - poričete?
Genios y seres humanos: ¿Cuál de los numerosos favores de Al-lah que reciben han de negar?
Lesquels des nombreux bienfaits d’Allah nierez-vous, ô ensemble des humains et des djinns?
Odmarat će se na posteljini od kadife, a plodovi i voće u oba perivoja biće dostupni i u blizini onoga ko ih želi uzeti, bilo da stoji, sjedi ili je naslojen.
Estarán reclinados sobre alfombras, cuyo forro interior será de seda, y los frutos que cosecharán de ambos jardines estarán al alcance de una persona que esté de pie, sentada o recostada.
Onlar örtüleri kalın ipekten minderlere yaslanırlar. Bu iki cennette ayakta duran, oturan ve yaslanmış olanlar için olgunlaşmış meyve ve yemişleri toplaması çok yakındır.
Les croyants s’accouderont sur des literies doublées de brocart épais. Les fruits de ces jardins seront accessibles à celui qui est débout comme à celui qui est assis ou accoudé.
مُتَّكِئِينَ
(Reclining), in reference to the residents of Paradise, who will recline or sit cross-legged;
عَلَى فُرُشٍ بَطَآئِنُهَا مِنْ إِسْتَبْرَقٍ
(upon the couches lined with Istabraq,) which is thick silk brocade, according to `Ikrimah, Ad-Dahhak and Qatadah. Abu `Imran Al-Jawni said, "It is thick silk embroidered with gold." In this way, the honor of the outside is alluded to by mentioning the honor of the inside. Abu Ishaq narrated that Hubayrah bin Yarim said that `Abdullah bin Mas`ud said, "This is their interior, so what about it if you see their exterior" Allah said,
وَجَنَى الْجَنَّتَيْنِ دَانٍ
(and the fruits of the two Gardens will be near at hand.) close to the believers who will be able to take any of it they wish, whether they are reclining or otherwise,
قُطُوفُهَا دَانِيَةٌ
(The fruits in bunches whereof will be low and near at hand.)(69:23),
وَدَانِيَةً عَلَيْهِمْ ظِلَـلُهَا وَذُلِّلَتْ قُطُوفُهَا تَذْلِيلاً
(And the shade thereof is. close upon them, and the bunches of fruit thereof will hang low within their reach.)(76:14), meaning, these fruits descend from their branches to those who wish to have them, because they are close at hand,
فَبِأَىِّ ءَالاءِ رَبِّكُمَا تُكَذِّبَانِ
(Then which of the blessings of your Lord will you both deny) After Allah mentioned the couches, He then said,
فِيهِنَّ
(Wherein will be), meaning on these couches or beds,
قَـصِرَتُ الطَّرْفِ
(Qasirat At-Tarf) chaste females, wives restraining their glances, desiring none except their husbands, seeing them as the most beautiful men in Paradise. This was said by Ibn `Abbas, Qatadah, `Ata' Al-Khurasani and Ibn Zayd. It was reported that one of these wives will say to her husband, "By Allah! I neither see anything in Paradise more handsome than you nor more beloved to me than you. So praise be to Allah Who made you for me and made me for you." Allah said,
لَمْ يَطْمِثْهُنَّ إِنسٌ قَبْلَهُمْ وَلاَ جَآنٌّ
(whom never deflowered a human before nor Jinn ) meaning they are delightful virgins of comparable age who never had sexual intercourse with anyone, whether from mankind or Jinns, before their husbands. This is also a proof that the believers among the Jinns will enter Paradise. Artat bin Al-Mundhir said, "Damrah bin Habib was asked if the Jinns will enter Paradise and he said, `Yes, and they will get married. The Jinns will have Jinn women and the humans will have female humans."' Allah's statement,
لَمْ يَطْمِثْهُنَّ إِنسٌ قَبْلَهُمْ وَلاَ جَآنٌّ فَبِأَىِّ ءَالاءِ رَبِّكُمَا تُكَذِّبَانِ
(whom never deflowered a human before nor Jinn. Then which of the blessings of your Lord will you both deny) Then Allah describes these women for the proposed:
كَأَنَّهُنَّ الْيَاقُوتُ وَالْمَرْجَانُ
(they are like Yaqut and Marjan.) Mujahid, Al-Hasan, Ibn Zayd and others said, "They are as pure as rubies and white as Marjan." So here they described Marjan as pearls. Imam Muslim recorded that Muhammad bin Sirin said, "Some people either boasted or just wondered who are more in Paradise, men or women. Abu Hurayrah said, `Has not Abu Al-Qasim (Muhammad ﷺ) said,
«إِنَّ أَوَّلَ زُمْرَةٍ تَدْخُلُ الْجَنَّةَ عَلَى صُورَةِ الْقَمَرِ لَيْلَةَ الْبَدْرِ، وَالَّتِي تَلِيهَا عَلَى (أَضْوَءِ) كَوْكَبٍ دُرِّيَ فِي السَّمَاءِ، لِكُلِّ امْرِىءٍ مِنْهُمْ زَوْجَتَانِ اثْنَتَانِ، يُرَى مُخُّ سُوقِهِمَا مِنْ وَرَاءِ اللَّحْمِ، وَمَا فِي الْجَنَّةِ أَعْزَب»
(Verily, the first group that will enter Paradise will look like the moon when it is full, and the next batch will be as radiant as the radiant star in the sky. Each one of them will marry two wives. The marrow of the bones of their shins will be seen through the flesh. None will be unmarried in Paradise.) This Hadith was recorded in the Two Sahihs. Imam Ahmad recorded that Anas said that the Messenger of Allah ﷺ said,
«لَغَدْوَةٌ فِي سَبِيلِ اللهِ أَوْ رَوْحَةٌ خَيْرٌ مِنَ الدُّنْيَا وَمَا فِيهَا، وَلَقَابُ قَوسِ أَحَدِكُمْ، أَوْ مَوْضِعُ قِدِّهِ يَعْنِي سَوْطَهُ مِنَ الْجَنَّةِ خَيْرٌ مِنَ الدُّنْيَا وَمَا فِيهَا، وَلَوِ اطَّلَعَتِ امْرَأَةٌ مِنْ نِسَاءِ أَهْلِ الْجَنَّةِ إِلَى الْأَرْضِ لَمَلَأَتْ مَا بَيْنَهُمَا رِيحًا، وَلَطَابَ مَا بَيْنَهُمَا، وَلَنَصِيفُهَا عَلَى رَأْسِهَا خَيْرٌ مِنَ الدُّنْيَا وَمَا فِيهَا»
(A morning or an evening journey in Allah's cause is better than the world and whatever is on its surface. And a place in Paradise as small as that occupied by the whip of one of you, is better than the world and whatever is on its surface. If one of the women of the people of Paradise looks directly at the earth, she will fill what is between Paradise and earth with a good scent and all of it will become delightful. Verily, the veil over her head is better than this life and all that is on its surface.) Al-Bukhari also collected a similar narration. Allah the Exalted said,
هَلْ جَزَآءُ الإِحْسَـنِ إِلاَّ الإِحْسَـنُ
(Is there any reward for good other than good) Allah declares that in the Hereafter, all that is good and righteous is the only befitting reward for those who do good deeds in this life,
لِّلَّذِينَ أَحْسَنُواْ الْحُسْنَى وَزِيَادَةٌ
(For those who have done good is best (reward) and even more.)(10:26) All of these are tremendous blessings that cannot be earned merely by good deeds, but by Allah's favor and bounty, after all of these He says;
فَبِأَىِّ ءَالاءِ رَبِّكُمَا تُكَذِّبَانِ
(Then which of the blessings of your Lord will you both deny)
Mga nakasandal sa mga supa na ang aporo ng mga ito ay mula sa makapal na sutla at ang inaani na mga bunga at mga prutas mula sa dalawang hardin ay malapit: naabot ito ng nakatayo, nakaupo, at nakasandal.
Poggiati su scranni foderati di spesso broccato, e verranno raccolti frutti e bacche da entrambi i Paradisi, che potrà raggiungere chi è in piedi, seduto o coricato.
Mereka bertelekan di atas permadani-permadani yang bagian dalamnya terbuat dari sutra yang tebal. Buah-buahan yang dipetik dari kedua surga itu letaknya dekat, bisa diambil oleh orang yang berdiri, duduk, maupun tiduran.
Họ ngồi tựa lưng trên những chiếc giường với thảm trải được thêu trổ tuyệt đẹp, cạnh bên những chùm trái cây lủng lẳng vừa tầm tay hái dù đứng hay ngồi đều với hái được.
Reclining on spreads, whose inner lining will be of coarse silk, and the fruits that they will reap from the two gardens will be close and within reach of a person standing, sitting or reclining.
Genios y seres humanos: ¿Cuál de los numerosos favores de Al-lah que reciben han de negar?
Pa koje mnogobrojne blagodati koje vam je Allah dao - o ljudi i džinni - poričete?
Which of Allah’s numerous favours to you, O group of Jinn and men, do you deny?
Vậy đâu là ân huệ trong vô số ân huệ mà Allah đã ban cho các ngươi - hỡi loài Jinn và loài người - mà hai ngươi đã phủ nhận?
Quali delle molteplici grazie di Allāh nei vostri confronti – o voi Jinn e uomini – negate?!
There are two classes of paradise. The Paradise with two gardens mentioned in these verses is that of the first category. In this Paradise, royal fare will be provided. Such bounties will be available to those who were so overwhelmed by thoughts of God that in the present world itself they made themselves stand, as if in the august presence of God. They related to God on the level of Ehsan, that is, experiencing the presence of God in this world itself.
Kaya sa alin sa maraming biyaya ni Allāh sa inyo, O katipunan ng jinn at tao, magpapasinungaling kayong dalawa?
Lesquels des nombreux bienfaits d’Allah nierez-vous, ô ensemble des humains et des djinns?
O halde siz (insan ve cin topluluğu), Allah'ın size bahşettiği o bol nimetlerden hangisini yalanlıyorsunuz?
Maka, nikmat Allah yang besar manakah -wahai sekalian jin dan manusia- yang kalian dustakan?!
Sa mga iyon ay may mga babaing naglilimita ng pagtingin ng mga ito sa mga asawa ng mga ito, na hindi nakuha ang pagkabirhen ng mga ito, bago ng mga asawa ng mga ito, ng isang tao ni ng isang jinn.
Il y aura des femmes qui n’ont d’yeux que pour leurs époux et que nul humain ou djinn n’a déflorées avant leurs époux.
Phụ nữ trong đó chỉ biết nhìn mỗi chồng của họ và chọ chưa từng nhìn bất cứ ai dù là loài người hay loài Jinn trước khi nhìn chồng của họ.
In them there will be women who will restrict their gaze to their husbands, whose virginity was not broken by any man or jinn before their husbands.
U njima će biti žene koje preda se gledaju, odnosno neće gledati osim u svoje muževe, one koje su nevine, i koje prije njihovih muževa, ni čovjek ni džin nije dodirnuo.
In cui le donne non avranno occhi che per i loro mariti, pure, che né uomini né Jinn avranno toccato prima dei loro mariti.
En ellos habrá mujeres que restringirán su mirada a sus maridos, y que no fueron tocadas sino por sus maridos.
لَمْ يَطْمِثْهُنَّ إِنسٌ قَبْلَهُمْ وَلَا جَانٌّ (...whom neither a man will have touched before them, nor a Jinn....55:56). The word طْمِث tamth has different meanings. 'Menstrual discharge' is termed as tamth, and the menstruating woman as طْامِث 'tamith'. It also means 'sexual intercourse with a virgin'. This second sense is meant here in this verse.
Di dalamnya ada bidadari-bidadari yang menundukkan pandangan mereka atas suami-suami mereka, keperawanan mereka belum terambil oleh suami-suami mereka dari manusia dan jin.
O ikisinde, bakışlarını sadece eşlerine çevirmiş kadınlar vardır. Eşlerinden önce hiçbir insan ya da cin tarafından bekaretleri bozulmamıştır.
Which of Allah’s numerous favours to you, O group of Jinn and men, do you deny?
Quali delle molteplici grazie di Allāh nei vostri confronti – o voi Jinn e uomini – negate?!
Lesquels des nombreux bienfaits d’Allah nierez-vous, ô ensemble des humains et des djinns?
Kaya sa alin sa maraming biyaya ni Allāh sa inyo, O katipunan ng jinn at tao, magpapasinungaling kayong dalawa?
O halde siz (insan ve cin topluluğu), Allah'ın size bahşettiği o bol nimetlerden hangisini yalanlıyorsunuz?
Genios y seres humanos: ¿Cuál de los numerosos favores de Al-lah que reciben han de negar?
Vậy đâu là ân huệ trong vô số ân huệ mà Allah đã ban cho các ngươi- hỡi loài Jinn và loài người - mà hai ngươi đã phủ nhận?
Pa koje mnogobrojne blagodati koje vam je Allah dao - o ljudi i džinni - poričete?
Maka, nikmat Allah yang besar manakah -wahai sekalian jin dan manusia- yang kalian dustakan?!
Những nàng trinh nữ nơi Thiên Đàng tựa như những viên hồng ngọc và ngọc trai xinh đẹp và thuần khiết.
As though they are rubies and coral in their beauty and purity.
Serán bellas y puras como el rubí y el coral.
Para bidadari itu bagaikan permata yakut dalam hal keindahannya dan kejernihannya, juga seperti marjan.
kao da su one dragulj i merdžan po svojoj ljepoti i čistoti.
Güzellik ve saflık bakımından sanki onlar yakut ve mercan gibidir.
Para bang sila ay mga rubi at mga koral sa karikitan at kabusilakan.
Ces femmes sont aussi belles et pures que le rubis et le corail.
Sono come perle e coralli, belle e limpide.
Maka, nikmat Allah yang besar manakah -wahai sekalian jin dan manusia- yang kalian dustakan?!
Pa koje mnogobrojne blagodati koje vam je Allah dao - o ljudi i džinni - poričete?
Which of Allah’s numerous favours to you, O group of Jinn and men, do you deny?
Lesquels des nombreux bienfaits d’Allah nierez-vous, ô ensemble des humains et des djinns?
Genios y seres humanos: ¿Cuál de los numerosos favores de Al-lah que reciben han de negar?
Quali delle molteplici grazie di Allāh nei vostri confronti – o voi Jinn e uomini – negate?!
Kaya sa alin sa maraming biyaya ni Allāh sa inyo, O katipunan ng jinn at tao, magpapasinungaling kayong dalawa?
O halde siz (insan ve cin topluluğu), Allah'ın size bahşettiği o bol nimetlerden hangisini yalanlıyorsunuz?
Vậy đâu là ân huệ trong vô số ân huệ mà Allah đã ban cho các ngươi - hỡi loài Jinn và loài người - mà hai ngươi đã phủ nhận?
Walang iba ang ganti sa sinumang gumawa ng maganda sa pamamagitan ng pagtalima sa Panginoon niya kundi na gumawa ng maganda si Allāh sa pagganti sa kanya.
Chẳng phải người ngoan đạo, biết tuân lệnh Allah thì phải được Ngài ban thưởng tử tế đó sao?
هَلْ جَزَاءُ الْإِحْسَانِ إِلَّا الْإِحْسَانُ (Is there any reward for goodness other than goodness?...55:60). Having described the two Gardens for the intimate believers, it is declared as a principle that a good deed attracts a good reward. The righteous believers will be blessed, therefore, with good rewards.
Onome ko čini dobro, pokoravajući se svome Gospodaru, Allah će dobrim uzvratiti.
Qual è la ricompensa di chi ha migliorato la propria obbedienza al Suo Dio se non una buona ricompensa da parte di Allāh?!
Celui qui excelle dans son obéissance à Allah obtient-il autre qu’une excellente rétribution de la part d’Allah?
The reward of those who properly followed their Lord is only that Allah will give them a proper recompense.
Tidak ada pahala bagi orang yang berbuat baik dengan menaati Tuhannya kecuali Allah membalasnya dengan pahala yang baik.
Rabbine itaat edip salih amel işleyenin mükâfatı, Yüce Allah'ın ona karşılık olarak ihsanda bulunmasından başka bir şey midir?
La recompensa de aquellos que hicieron el bien en este mundo, es recibir de su Señor el bien en el Más Allá.
Maka, nikmat Allah yang besar manakah -wahai sekalian jin dan manusia- yang kalian dustakan?!
Lesquels des nombreux bienfaits d’Allah nierez-vous, ô ensemble des humains et des djinns?
Kaya sa alin sa maraming biyaya ni Allāh sa inyo, O katipunan ng jinn at tao, magpapasinungaling kayong dalawa?
Quali delle molteplici grazie di Allāh nei vostri confronti – o voi Jinn e uomini – negate?!
Vậy đâu là ân huệ trong vô số ân huệ mà Allah đã ban cho các ngươi- hỡi loài Jinn và loài người - mà hai ngươi đã phủ nhận?
Genios y seres humanos: ¿Cuál de los numerosos favores de Al-lah que reciben han de negar?
Pa koje mnogobrojne blagodati koje vam je Allah dao - o ljudi i džinni - poričete?
O halde siz (insan ve cin topluluğu), Allah'ın size bahşettiği o bol nimetlerden hangisini yalanlıyorsunuz?
Which of Allah’s numerous favours to you, O group of Jinn and men, do you deny?
Và ngoài hai ngôi vườn Thiên Đàng được kể đó, có thêm hai ngôi vườn Thiên Đàng khác nữa.
Di samping dua surga tersebut ada lagi dua surga lainnya.
Bu zikredilen iki cennetten başka iki cennet daha vardır.
En-dessous des deux jardins mentionnés, il y aura deux autres jardins.
Below those two mentioned gardens are another two gardens.
Ispod ta dva perivoja koja se spominju, biće još dva.
Además de esos dos jardines habrá además otros dos.
E, oltre questi due paradisi menzionati, altri due paradisi.
Sa paanan ng nabanggit na dalawang harding ito ay may dalawang iba pang hardin.
These two gardens are lower, in virtue and in status than the two before them, as supported in the Qur'an.
Allah said:
وَمِن دُونِهِمَا جَنَّتَانِ
(And below these two, there are two other Gardens.) We previously mentioned the Hadith stating that there are two gardens made of gold, their vessels and all they contain, and there are two gardens made of silver, their vessels and all they contain. The first two are for the near believers (Muqarribin) and the latter two are for those on the right (Ashab Al-Yamin). Abu Musa commented, "There are two gardens made of gold for the Muqarribin and two gardens made of silver for Ashab Al-Yamin." There are several proofs that the former two gardens in Paradise are better in grade than the latter. Allah mentioned the former two gardens before the latter two, thus indicating their significance, then He said,
وَمِن دُونِهِمَا جَنَّتَانِ
(And below these two, there are two other Gardens.) And this is an obvious form of honoring the first two gardens over the latter two. Allah described the former gardens:
ذَوَاتَآ أَفْنَانٍ
(With Afnan), which are the extending branches, as we explained, or various types of delights. But He said about the latter two gardens,
مُدْهَآمَّتَانِ
(Mudhammatan), being dark, because of the intense irrigation. Ibn `Abbas said, "Mudhammatan means, they have become dark green because of extensive water irrigation." Muhammad bin Ka`b said:
مُدْهَآمَّتَانِ
(Mudhammatan) "Full of greenery." There is no doubt that the former two gardens are better, their branches are fresh, youthful and intermingling. Allah said about the former two gardens,
فِيهِمَا عَيْنَانِ تَجْرِيَانِ
(In them (both) will be two springs flowing (free)), while He said about the springs of the latter two gardens,
نَضَّاخَتَانِ
(Naddakhatan); `Ali bin Abi Talhah reported from Ibn `Abbas: "It means gushing. And the free flowing is stronger than gushing." Ad-Dahhak said that,
نَضَّاخَتَانِ
(gushing forth) means, they are full of water and constantly gushing. Allah said about the former two gardens,
فِيهِمَا مِن كُلِّ فَـكِهَةٍ زَوْجَانِ
(In them (both) will be every kind of fruit in pairs), but He said about the latter two gardens,
فِيهِمَا فَـكِهَةٌ وَنَخْلٌ وَرُمَّانٌ
(In them (both) will be fruits, and date palms and pomegranates.) There is no doubt that the first description is better and refers to more of a variety and more types of fruit. Allah said about the latter two gardens, Allah then said;
فِيهِنَّ خَيْرَتٌ حِسَانٌ
(Therein will be Khayrat Hisan;) meaning, there are various types of good and delightful things in these two gardens in Paradise, according to Qatadah. It was also said that Khayrat is plural of Khayrah and it is a righteous, well-mannered, beautiful woman, according to the majority of scholars, and it is also reported from Umm Salamah as a Hadith from the Prophet . There is another Hadith saying that Al-Hur Al-`Ayn will sing,
«نَحْنُ الْخَيْرَاتُ الْحِسَانُ، خُلِقْنَا لِأَزْوَاجٍ كِرَام»
("We are Al-Khayrat Al-Hisan, we were created for honorable husbands.") Allah said:
حُورٌ مَّقْصُورَتٌ فِى الْخِيَامِ
(Hur (beautiful, fair females) guarded in pavilions;) but He said about the first two gardens,
فِيهِنَّ قَـصِرَتُ الطَّرْفِ
(Wherein both will be Qasirat At-Tarf,) There is no doubt that the chaste wives that restrain their glances themselves, are better than those guarded in pavilions even though both are secluded. About Allah's saying:
فِى الْخِيَامِ
(in pavilions;) Al-Bukhari recorded that `Abdullah bin Qays said that the Messenger of Allah ﷺ said,
«إِنَّ فِي الْجَنَّةِ خَيْمَةً مِنْ لُؤْلُؤَةٍ مُجَوَّفَةٍ، عَرْضُهَا سِتُّونَ مِيلًا، فِي كُلِّ زَاوِيَةٍ مِنْهَا أَهْلٌ، مَا يَرَوْنَ الْاخَرِينَ يَطُوفُ عَلَيْهِمُ الْمُؤْمِنُون»
(Verily, in Paradise, the believer will have a tent from a hollow pearl, the width thereof is sixty miles. In each corner of it there are wives for the believer that do not see the other wives, and the believer will visit them all.) In another narration the Prophet said that this tent is thirty miles wide. Muslim recorded this Hadith and in his narration, the Prophet said,
«إِنَّ لِلْمُؤْمِنِ فِي الْجَنَّةِ لَخَيْمَةً مِنْ لُؤْلُؤَةٍ وَاحِدَةٍ مُجَوَّفَةٍ، طُولُهَا سِتُّونَ مِيلًا، لِلْمُؤْمِنِ فِيهَا أَهْلٌ يَطُوفُ عَلَيْهِمُ الْمُؤْمِنُ فَلَا يَرَى بَعْضُهُمْ بَعْضًا»
(Verily in Paradise, the believer will have a tent made of a hollow pearl the length thereof being sixty miles. In it, the believer will have wives who do not see each other, and the believer will visit them all.) Allah the Exalted said,
لَمْ يَطْمِثْهُنَّ إِنسٌ قَبْلَهُمْ وَلاَ جَآنٌّ
(Whom never were deflowered by a human before nor Jinn.) We explained this meaning before. Allah added in the description of the first group of the believers' wives,
كَأَنَّهُنَّ الْيَاقُوتُ وَالْمَرْجَانُ فَبِأَىِّ ءَالاءِ رَبِّكُمَا تُكَذِّبَانِ
(they are like Yaqut (rubies) and Marjan (pearls). Then which of the blessings of your Lord will you both deny) Allah said,
مُتَّكِئِينَ عَلَى رَفْرَفٍ خُضْرٍ وَعَبْقَرِىٍّ حِسَانٍ
(Reclining on green Rafraf and rich beautiful `Abqariy. ) `Ali bin Abi Talhah reported from Ibn `Abbas: "Rafraf means cushions." Mujahid, `Ikrimah, Al-Hasan, Qatadah, Ad-Dahhak and others also said that Rafraf means cushions. Al-`Ala' bin Badr said: "The Rafraf are arrayed hanging over the couches." Allah's statement,
وَعَبْقَرِىٍّ حِسَانٍ
(and rich beautiful `Abqariy.) Ibn `Abbas, Qatadah, Ad-Dahhak and As-Suddi said that `Abqariy means rich carpets. Allah said,
تَبَـرَكَ اسْمُ رَبِّكَ ذِى الْجَلَـلِ وَالإِكْرَامِ
(Blessed be the Name of your Lord (Allah) Dhil-Jalal wal-Ikram,) Allah states that He is Worthy of being honored and always obeyed, revered and thus worshipped, appreciated and never unappreciated, and remembered and never forgotten. `Abdullah bin `Abbas said that,
ذِى الْجَلَـلِ وَالإِكْرَامِ
(Dhil-Jalal wal-Ikram) means, the Owner of greatness and pride. In a Hadith, the Prophet said,
«إِنَّ مِنْ إِجْلَالِ اللهِ إِكْرَامُ ذِي الشَّيْبَةِ الْمُسْلِمِ، وَذِي السُّلْطَانِ، وَحَامِلِ الْقُرْآنِ غَيْرِ الْغَالِي فِيهِ، وَلَا الْجَافِي عَنْه»
(Verily, among the acts of venerating Allah, are honoring the elderly Muslims, the one in authority, and carrier (memorizer) of the Qur'an who avoids extremism and laziness with it." Imam Ahmad recorded that Rabi`ah bin `Amir said that he heard the Messenger of Allah ﷺ say,
«أَلِظُّوا بِذِي الْجَلَالِ وَالْإِكْرَام»
(Persist (in invoking Allah) with, "Ya Dhal-Jalal wal-Ikram (O Owner of greatness and honor).") An-Nasa'i also collected this Hadith. Muslim and the Four Sunan compilers recorded that `A'ishah said, "When the Messenger of Allah ﷺ would (say the) Salam (completing prayer), he would only sit as long as it takes him to say,
«اللْهُمَّ أَنْتَ السَّلَامُ وَمِنْكَ السَّلَامُ، تَبَارَكْتَ يَاذَا الْجَلَالِ وَالْإِكْرَام»
(O Allah! You are As-Salam, and peace comes from You. Blessed be You Ya Dhal-Jalal wal-Ikram.)." This is the end of the Tafsir of Surat Ar-Rahman, all praise is due to Allah and all favors come from Him.
Which of Allah’s numerous favours to you, O group of Jinn and men, do you deny?
Maka, nikmat Allah yang besar manakah -wahai sekalian jin dan manusia- yang kalian dustakan?!
O halde siz (insan ve cin topluluğu), Allah'ın size bahşettiği o bol nimetlerden hangisini yalanlıyorsunuz?
Vậy đâu là ân huệ trong vô số ân huệ mà Allah đã ban cho các ngươi - hỡi loài Jinn và loài người - mà hai ngươi đã phủ nhận?
Quali delle molteplici grazie di Allāh nei vostri confronti – o voi Jinn e uomini – negate?!
Lesquels des nombreux bienfaits d’Allah nierez-vous, ô ensemble des humains et des djinns?
Pa koje mnogobrojne blagodati koje vam je Allah dao - o ljudi i džinni - poričete?
Genios y seres humanos: ¿Cuál de los numerosos favores de Al-lah que reciben han de negar?
Kaya sa alin sa maraming biyaya ni Allāh sa inyo, O katipunan ng jinn at tao, magpapasinungaling kayong dalawa?
Tumingkad nga ang pagkaluntian ng dalawang ito.
O ikisi de yemyeşildir.
Il cui verde sarà fittissimo.
Hai ngôi vườn có màu xanh lục rất đậm.
Both of the deepest green.
Warna hijau dari kedua surga itu terlihat hijau tua.
Ces deux jardins sont d’un vert sombre.
čije je zelenilo jako.
Ambos del verde más intenso.
مُدْهَامَّتَانِ (both dark green!...55:64). This is one word verse, and it means 'dark green with foliage'. The word is derived from idhimam signifying, for a meadow or garden, to become of dark green hue inclining to black by reason of abundance of moisture or irrigation. This description is not assigned to the first two Gardens. This does not necessarily imply that they do not have this quality. The former Gardens are described as ذَوَاتَا of 'having lot of branches'. This comprehends the quality of 'dark green' as well.
Pa koje mnogobrojne blagodati koje vam je Allah dao - o ljudi i džinni - poričete?
Quali delle molteplici grazie di Allāh nei vostri confronti – o voi Jinn e uomini – negate?!
Kaya sa alin sa maraming biyaya ni Allāh sa inyo, O katipunan ng jinn at tao, magpapasinungaling kayong dalawa?
Which of Allah’s numerous favours to you, O group of Jinn and men, do you deny?
Lesquels des nombreux bienfaits d’Allah nierez-vous, ô ensemble des humains et des djinns?
Maka, nikmat Allah yang besar manakah -wahai sekalian jin dan manusia- yang kalian dustakan?!
Genios y seres humanos: ¿Cuál de los numerosos favores de Al-lah que reciben han de negar?
O halde siz (insan ve cin topluluğu), Allah'ın size bahşettiği o bol nimetlerden hangisini yalanlıyorsunuz?
Vậy đâu là ân huệ trong vô số ân huệ mà Allah đã ban cho các ngươi- hỡi loài Jinn và loài người - mà hai ngươi đã phủ nhận?
En estos jardines brotarán manantiales cuyas aguas no se detienen.
In these two gardens there are springs that forcefully gush forth with water. The gushing of their water does not stop.
Ils contiennent deux sources à l’eau abondante qui ne tarissent jamais.
U ta dva perivoja biće dva izvora sa kojih voda jako prska, čije prskanje neće prestati.
Bu iki cennette, suyu çağlayıp akan ve asla tükenmeyen iki pınar vardır.
Di dua surga ini ada dua mata air yang memancarkan air dengan kuat, pancaran airnya tidak berhenti.
In questi due Paradisi vi sono due fonti d'acqua che emettono abbondanti gettiti, senza fine.
Trong hai ngôi vườn đó có hai dòng nước chảy không ngừng.
Sa dalawang harding ito ay may dalawang bukal na matindi ang pagbuga ng tubig, na hindi napuputol ang pagbuga ng tubig ng dalawang ito.
Which of Allah’s numerous favours to you, O group of Jinn and men, do you deny?
Pa koje mnogobrojne blagodati koje vam je Allah dao - o ljudi i džinni - poričete?
Vậy đâu là ân huệ trong vô số ân huệ mà Allah đã ban cho các ngươi- hỡi loài Jinn và loài người - mà hai ngươi đã phủ nhận?
Lesquels des nombreux bienfaits d’Allah nierez-vous, ô ensemble des humains et des djinns?
Genios y seres humanos: ¿Cuál de los numerosos favores de Al-lah que reciben han de negar?
Kaya sa alin sa maraming biyaya ni Allāh sa inyo, O katipunan ng jinn at tao, magpapasinungaling kayong dalawa?
Maka, nikmat Allah yang besar manakah -wahai sekalian jin dan manusia- yang kalian dustakan?!
Quali delle molteplici grazie di Allāh nei vostri confronti – o voi Jinn e uomini – negate?!
O halde siz (insan ve cin topluluğu), Allah'ın size bahşettiği o bol nimetlerden hangisini yalanlıyorsunuz?
Di dalam dua surga ini terdapat buah-buahan yang banyak, kurma yang besar, dan buah delima.
Sa dalawang harding ito ay may maraming prutas, mga malaking punong datiles, at mga granada.
Bu iki cennette de bol bol meyveler, büyük hurma ağaçları ve nar vardır.
U ta dva perivoja će biti mnogo voća i velikih palmi i šipaka,
Trong hai ngôi vườn có rất nhiều trái cây, có chà là khổng lồ và trái lựu.
Il y a dans ces jardins des fruits abondants, des palmiers immenses et des grenadiers.
In these two gardens there are abundant fruit, huge date-palms and pomegranates.
In questi due paradisi vi è molta frutta, rigogliose palme e melograni.
En ambos jardines habrá abundantes frutas, enormes palmeras datileras y granadas.
Maka, nikmat Allah yang besar manakah -wahai sekalian jin dan manusia- yang kalian dustakan?!
Vậy đâu là ân huệ trong vô số ân huệ mà Allah đã ban cho các ngươi - hỡi loài Jinn và loài người - mà hai ngươi đã phủ nhận?
Genios y seres humanos: ¿Cuál de los numerosos favores de Al-lah que reciben han de negar?
Kaya sa alin sa maraming biyaya ni Allāh sa inyo, O katipunan ng jinn at tao, magpapasinungaling kayong dalawa?
O halde siz (insan ve cin topluluğu), Allah'ın size bahşettiği o bol nimetlerden hangisini yalanlıyorsunuz?
Lesquels des nombreux bienfaits d’Allah nierez-vous, ô ensemble des humains et des djinns?
Pa koje mnogobrojne blagodati koje vam je Allah dao - o ljudi i džinni - poričete?
Quali delle molteplici grazie di Allāh nei vostri confronti – o voi Jinn e uomini – negate?!
Which of Allah’s numerous favours to you, O group of Jinn and men, do you deny?
In these four gardens there are women with good characters and beautiful faces.
En estos cuatro jardines hallarán mujeres nobles y de hermoso aspecto.
Il y aura là des femmes vertueuses et aux visages agréables.
U ovim džennetskim perivojima živjet će žene, lijepog morala i lijepih izgleda.
Sa mga harding ito ay may mga babaing kaaya-aya ang mga kaasalan, na magaganda ang mga mukha.
In questi paradisi le donne sono ben educate e hanno bei volti.
Bu cennetlerde güzel ahlaklı, güzel yüzlü kadınlar vardır.
فِيهِنَّ خَيْرَاتٌ حِسَانٌ (In them there are women, good and gorgeous,...55:70) The word خَيْرَاتٌ khairat (translated above as 'good' ) refers to 'the good character of those women'; and the word حِسَانٌ hisan (translated above as 'gorgeous' ) refers to 'women who have beautiful features'. These qualities too will be common with the maidens of both the Gardens, to which reference was made in the foregoing verses.
Di dalam surga-surga ini terdapat bidadari-bidadari yang baik perangainya dan cantik wajahnya.
Trong Thiên Đàng có những người vợ không những đức hạnh và còn xinh đẹp.
Genios y seres humanos: ¿Cuál de los numerosos favores de Al-lah que reciben han de negar?
Vậy đâu là ân huệ trong vô số ân huệ mà Allah đã ban cho các ngươi- hỡi loài Jinn và loài người - mà hai ngươi đã phủ nhận?
Kaya sa alin sa maraming biyaya ni Allāh sa inyo, O katipunan ng jinn at tao, magpapasinungaling kayong dalawa?
Quali delle molteplici grazie di Allāh nei vostri confronti – o voi Jinn e uomini – negate?!
Lesquels des nombreux bienfaits d’Allah nierez-vous, ô ensemble des humains et des djinns?
Pa koje mnogobrojne blagodati koje vam je Allah dao - o ljudi i džinni - poričete?
Maka, nikmat Allah yang besar manakah -wahai sekalian jin dan manusia- yang kalian dustakan?!
O halde siz (insan ve cin topluluğu), Allah'ın size bahşettiği o bol nimetlerden hangisini yalanlıyorsunuz?
Which of Allah’s numerous favours to you, O group of Jinn and men, do you deny?
Houris covered in tents as protection for them.
Bidadari-bidadari yang ditutup dalam rumah sebagai penjagaan terhadap mereka.
Çadırlarda gizlenip korunmuş huriler vardır.
May mga dilag na mga itinago sa mga kubol bilang pangangalaga sa kanila.
Huríes resguardadas en hermosas habitaciones.
Des houris préservées des regards dans des tentes.
Các nàng trinh nữ luôn được bảo vệ cẩn thận trong đài các.
Hurija prekrivenih u šatorima, čime će biti čuvane.
Sono candide, belle, protette nei loro luoghi.
O halde siz (insan ve cin topluluğu), Allah'ın size bahşettiği o bol nimetlerden hangisini yalanlıyorsunuz?
Quali delle molteplici grazie di Allāh nei vostri confronti – o voi Jinn e uomini – negate?!
Vậy đâu là ân huệ trong vô số ân huệ mà Allah đã ban cho các ngươi - hỡi loài Jinn và loài người - mà hai ngươi đã phủ nhận?
Maka, nikmat Allah yang besar manakah -wahai sekalian jin dan manusia- yang kalian dustakan?!
Which of Allah’s numerous favours to you, O group of Jinn and men, do you deny?
Genios y seres humanos: ¿Cuál de los numerosos favores de Al-lah que reciben han de negar?
Lesquels des nombreux bienfaits d’Allah nierez-vous, ô ensemble des humains et des djinns?
Kaya sa alin sa maraming biyaya ni Allāh sa inyo, O katipunan ng jinn at tao, magpapasinungaling kayong dalawa?
Pa koje mnogobrojne blagodati koje vam je Allah dao - o ljudi i džinni - poričete?
Walang nakalapit sa mga ito, bago ng mga asawa ng mga ito, na isang tao ni isang jinn.
Suami-suami mereka dari manusia dan jin belum mendekati mereka.
Prima dei loro mariti, non si è avvicinato loro né uomo né Jinn.
Eşlerinden önce ne bir insan, ne de bir cin yaklaşmıştır.
Prije njihovih muževa nije ih dodirnuo niko od ljudi, niti od džina.
Nul humain ou djinn ne les déflorera avant leurs époux.
A las que ningún hombre o genio se les acercó antes que sus maridos.
Before their husbands no man or jinn has come close to them.
Chưa từng có bất cứ ai dù con người hay Jinn đã đến gần họ trước chồng của họ.
Which of Allah’s numerous favours to you, O group of Jinn and men, do you deny?
Pa koje mnogobrojne blagodati koje vam je Allah dao - o ljudi i džinni - poričete?
Quali delle molteplici grazie di Allāh nei vostri confronti – o voi Jinn e uomini – negate?!
Kaya sa alin sa maraming biyaya ni Allāh sa inyo, O katipunan ng jinn at tao, magpapasinungaling kayong dalawa?
Lesquels des nombreux bienfaits d’Allah nierez-vous, ô ensemble des humains et des djinns?
O halde siz (insan ve cin topluluğu), Allah'ın size bahşettiği o bol nimetlerden hangisini yalanlıyorsunuz?
Vậy đâu là ân huệ trong vô số ân huệ mà Allah đã ban cho các ngươi - hỡi loài Jinn và loài người - mà hai ngươi đã phủ nhận?
Genios y seres humanos: ¿Cuál de los numerosos favores de Al-lah que reciben han de negar?
Maka, nikmat Allah yang besar manakah -wahai sekalian jin dan manusia- yang kalian dustakan?!
Poggiate su cuscini con fodere verdi e belle stuoie.
Les croyants seront accoudés sur des oreillers recouverts de couvertures vertes et de belles literies.
Reclinados sobre cojines cubiertos con fundas verdes, y sobre hermosas alfombras.
مُتَّكِئِينَ عَلَىٰ رَفْرَفٍ خُضْرٍ وَعَبْقَرِيٍّ حِسَانٍ (...reclining on green cushions and marvelously beautiful mattresses....55:76) Qamus explains that the word رَفْرَف rafraf means 'silk fabric greenish in colour' which is used in making carpets, pillows, cushions and other items of decoration. It is mentioned in the Arabic lexicon Sihah that they are embellished with arboreal and floral patterns, which, in Urdu, is called مُشَجَّر mushajjar. The noun عَبْقَرِيٍّ 'abqariyy refers to 'every fine, beautiful fabric or material' and the adjective hisan [ beautiful ] qualifies it.
Reclining on cushions covered with green covers, and beautiful carpets.
Mereka bertelekan di atas banta-bantal yang dibungkus dengan bungkus hijau dan permadani-permadani yang indah.
Mga nakasandal sa mga unan na nababalot ng mga pambalot na luntian at mga higaang magaganda.
Họ ngồi tựa lưng trên những cái gối có màu xanh lá và những tấm thảm trải xinh xắn.
Yeşil renkle döşenmiş yastık ve güzel döşemelere yaslanırlar.
Biće naslonjeni na naslonjačima zelenim i ćilimima čarobno lijepim.
Maka, nikmat Allah yang besar manakah -wahai sekalian jin dan manusia- yang kalian dustakan?!
Quali delle molteplici grazie di Allāh nei vostri confronti – o voi Jinn e uomini – negate?!
O halde siz (insan ve cin topluluğu), Allah'ın size bahşettiği o bol nimetlerden hangisini yalanlıyorsunuz?
Genios y seres humanos: ¿Cuál de los numerosos favores de Al-lah que reciben han de negar?
Kaya sa alin sa maraming biyaya ni Allāh sa inyo, O katipunan ng jinn at tao, magpapasinungaling kayong dalawa?
Pa koje mnogobrojne blagodati koje vam je Allah dao - o ljudi i džinni - poričete?
Lesquels des nombreux bienfaits d’Allah nierez-vous, ô ensemble des humains et des djinns?
Vậy đâu là ân huệ trong vô số ân huệ mà Allah đã ban cho các ngươi- hỡi loài Jinn và loài người - mà hai ngươi đã phủ nhận?
Which of Allah’s numerous favours to you, O group of Jinn and men, do you deny?
Uzvišeno je i puno dobra ime Gospodara tvoga, Veličanstvenog i Plemenitog, koji je dobročinitelj prema Svojim robovima.
Sungguh agung dan begitu banyak kebaikan nama Tuhanmu yang mempunyai keagungan dan kebaikan serta karunia atas hamba-hamba-Nya.
Que soit démultiplié le bien porté par le nom de ton Seigneur, le Détenteur de l’éminence, de la bienfaisance et et de la grâce envers Ses serviteurs.
In these verses the second Paradise has been mentioned. This will also have two gardens like the first Paradise. This Paradise will be for ordinary righteous people. In comparison with the bounties of the present world, the bounties of this Paradise will also be unimaginably greater. Still, compared to the first mentioned Paradise, this will be a Paradise of the second degree.
Thật là đại phúc cho Đại Danh của Thượng Đế của Ngươi, Đấng Vĩ Đại, Uy Quyền, Rộng Lượng đối với đám bầy tôi của Ngài.
The name of your Lord, the Possessor of majesty, favour and bounty over His servants, is great and full of goodness.
تَبَارَكَ اسْمُ رَبِّكَ ذِي الْجَلَالِ وَالْإِكْرَامِ (Glorious is the name of your Lord, the Lord of Majesty, the Lord of Honor....55:78) Surah Ar-Rahman is replete with verses that call attention to Allah's blessings, boons and bounties, and His favors upon man. In conclusion, this verse has been appended as a synopsis: What can one say about the Pure Being? Even His Name is Glorious. All Divine boons and bounties subsist by virtue of His Name. Allah, the Pure and the Most High, knows best!
Azamet, ihsan ve kullarına lütufta bulunan Rabbinin ismi, hayrı çok ve yücedir.
Napakadakila at dumami ang kabutihan ng pangalan ng Panginoon mo, ang may kadakilaan, paggawa ng maganda, at kabutihang-loob sa mga lingkod Niya.
Glorificato sia il Nome del tuo Dio, le Sue Grazie sono immense, l'Immenso, il Benevolo, il Generoso nei confronti dei Suoi sudditi.
Bendito y bondadoso es el nombre de tu Señor, el poseedor de la majestad, favor y generosidad sobre Sus siervos.
