Khi Ngày Tận Thế được thiết lập, không sao tránh khỏi.
"Apabila terjadi Hari Kiamat, terjadinya kiamat itu tidak dapat didustakan (disangkal). (Kejadian itu) merendahkan (satu golongan) dan meninggikan (golongan yang lain), apabila bumi digoncangkan sedahsyat-dahsyatnya, dan gunung-gunung dihancur luluhkan sehancur-hancurnya, maka jadilah ia debu yang beter-bangan, dan kamu menjadi tiga golongan. Yaitu golongan kanan. Alangkah mulianya golongan kanan itu. Dan golongan kiri. Alang-kah sengsaranya golongan kiri itu. Dan orang-orang yang paling dahulu beriman. Mereka itulah orang yang didekatkan (kepada Allah). Berada dalam surga-surga kenikmatan. Segolongan besar dari orang-orang yang terdahulu, dan segolongan kecil dari orang-orang yang kemudian. Mereka berada di atas dipan yang bertahta-kan emas dan permata, seraya bertelekan di atasnya berhadap-ha-dapan. Mereka dikelilingi oleh anak-anak muda yang tetap muda, dengan membawa gelas, cerek dan sloki (piala) berisi minuman yang diambil dari mata air yang mengalir, mereka tidak pening karenanya dan tidak pula mabuk, dan buah-buahan dari apa yang mereka pilih, dan daging burung dari apa yang mereka inginkan. Dan (di dalam surga itu) ada bidadari-bidadari yang bermata jeli, laksana mutiara yang tersimpan baik. Sebagai balasan bagi apa yang telah mereka kerjakan. Mereka tidak mendengar di dalamnya perkataan yang sia-sia dan tidak pula perkataan yang menimbul-kan dosa, akan tetapi mereka mendengar ucapan salam." (Al-Wa-qi'ah: 1-26).
Makkiyah
"Dengan Menyebut Nama Allah Yang Maha Pengasih Lagi Maha Penyayang."
(1-3) Allah سبحانه وتعالى mengabarkan tentang kondisi kiamat yang pasti terjadi, di mana ﴾ لَيۡسَ لِوَقۡعَتِهَا كَاذِبَةٌ ﴿ "terjadinya kiamat itu tidak dapat didustakan (disangkal)," maksudnya, tidak ada keraguan padanya, karena telah nampak bukti-buktinya, baik secara akal maupun dalil al-Qur`an dan as-Sunnah. Dan kemahabijaksanaanNya telah menunjukkan bahwa, ﴾ خَافِضَةٞ رَّافِعَةٌ ﴿ "(kejadian itu) merendahkan (satu golongan) dan meninggikan (golongan yang lain)," maksudnya, meren-dahkan (sebagian) manusia di tempat paling rendah dan meninggi-kan sebagian manusia lain di tempat yang paling tinggi. Atau bisa pula bermakna, ia merendahkan suaranya sehingga memperdengar-kan yang dekat, dan meninggikan suaranya sehingga memperde-ngarkan yang jauh.
(4-6) ﴾ إِذَا رُجَّتِ ٱلۡأَرۡضُ رَجّٗا ﴿ "Apabila bumi digoncangkan sedahsyat-dahsyatnya," maksudnya, digerakkan dan diobrak-abrik, ﴾ وَبُسَّتِ ٱلۡجِبَالُ بَسّٗا ﴿ "dan gunung-gunung dihancur-luluhkan sehancur-hancurnya" maksudnya diluluh-lantakkan, ﴾ فَكَانَتۡ هَبَآءٗ مُّنۢبَثّٗا ﴿ "maka jadilah ia debu yang beterbangan" sehingga di bumi tidak ada gunung atau tanda apa pun, datar sama sekali, kamu tidak melihat tempat yang rendah maupun yang tinggi sama sekali padanya.
(7-9) ﴾ وَكُنتُمۡ ﴿ "Dan kamu" wahai para hamba ﴾ أَزۡوَٰجٗا ثَلَٰثَةٗ ﴿ "men-jadi tiga golongan," maksudnya, kalian terbagi menjadi tiga kelompok sesuai dengan amalan baik dan buruk kalian. Kemudian Allah سبحانه وتعالى menyebutkan secara terperinci tentang keadaan tiga golongan ter-sebut dengan berfirman, ﴾ فَأَصۡحَٰبُ ٱلۡمَيۡمَنَةِ مَآ أَصۡحَٰبُ ٱلۡمَيۡمَنَةِ ﴿ "Yaitu golongan kanan, alangkah mulianya golongan kanan itu" sebagai bentuk peng-agungan bagi kedudukan dan keadaan mereka.﴾ وَأَصۡحَٰبُ ٱلۡمَشۡـَٔمَةِ مَآ أَصۡحَٰبُ ٱلۡمَشۡـَٔمَةِ ﴿ "Dan golongan kiri, alangkah sengsaranya golongan kiri itu," dan ini menjelaskan betapa mengerikan keadaan mereka.
(10-14) ﴾ وَٱلسَّٰبِقُونَ ٱلسَّٰبِقُونَ 10 أُوْلَٰٓئِكَ ٱلۡمُقَرَّبُونَ 11 ﴿ "Dan orang-orang yang paling dahulu beriman. Mereka itulah orang yang didekatkan (kepada Allah)," maksudnya adalah bahwa orang-orang yang ketika di dunia paling dahulu kepada kebaikan (keimanan), mereka di akhirat ada-lah orang-orang yang paling dahulu masuk surga. Mereka itulah yang memiliki sifat didekatkan kepada Allah, ﴾ فِي جَنَّٰتِ ٱلنَّعِيمِ ﴿ "berada dalam surga-surga kenikmatan," di tempat yang paling tinggi, di tempat tertinggi yang tidak ada tempat lagi di atasnya. Dan mereka yang disebutkan adalah ﴾ ثُلَّةٞ مِّنَ ٱلۡأَوَّلِينَ ﴿ "segolongan besar dari orang-orang yang terdahulu," maksudnya, jumlah golongan besar orang-orang terdahulu dari umat ini ataupun selain mereka. ﴾ وَقَلِيلٞ مِّنَ ٱلۡأٓخِرِينَ ﴿ "Dan segolongan kecil dari orang-orang yang kemudian." Ini menun-jukkan keutamaan generasi awal umat ini secara umum daripada umat yang datang selanjutnya, karena orang-orang yang didekat-kan (kepada Allah) dari golongan pertama lebih banyak daripada golongan orang-orang yang kemudian. Dan orang-orang yang di-dekatkan kepada Allah adalah manusia-manusia istimewa.
(15-16) ﴾ عَلَىٰ سُرُرٖ مَّوۡضُونَةٖ ﴿ "Mereka berada di atas dipan yang ber-tahtakan emas dan permata," maksudnya, bertahtakan emas, perak, mutiara, permata dan perhiasan lain yang tidak diketahui kecuali oleh Allah سبحانه وتعالى. ﴾ مُّتَّكِـِٔينَ عَلَيۡهَا ﴿ "Seraya bertelekan di atasnya," maksudnya, di atas dipan tersebut, duduk mapan nan penuh dengan ketenang-an, santai dan nyaman, ﴾ مُتَقَٰبِلِينَ ﴿ "berhadap-hadapan," wajah setiap dari mereka kepada wajah temannya, karena kejernihan hati me-reka dan saling menerima dengan penuh kecintaan dan kebaikan adab mereka.
(17-19) ﴾ يَطُوفُ عَلَيۡهِمۡ وِلۡدَٰنٞ مُّخَلَّدُونَ ﴿ "Mereka dikelilingi oleh anak-anak muda yang tetap muda," maksudnya anak-anak yang masih kecil yang sangat tampan dan menawan mengelilingi para penghuni surga untuk melayani mereka dan memenuhi kebutuhan-kebutuhan mereka,
﴾ كَأَنَّهُمۡ لُؤۡلُؤٞ مَّكۡنُونٞ 24 ﴿
"Seakan-akan mereka itu mutiara yang tersimpan." (ath-Thur: 24), maksudnya tersimpan di mana tidak dijamah oleh sesuatu pun yang dapat merubahnya, mereka terciptakan untuk hidup abadi dan selamanya, dan mereka mengelilingi para penghuni surga dengan membawa bejana-bejana tempat minum mereka, ﴾ بِأَكۡوَابٖ ﴿ "dengan membawa gelas," yaitu tempat air minum yang tidak memi-liki pegangan, ﴾ وَأَبَارِيقَ ﴿ "dan cerek," yaitu tempat air yang memiliki pegangan, ﴾ وَكَأۡسٖ مِّن مَّعِينٖ ﴿ "dan sloki (piala) berisi minuman yang diambil dari mata air yang mengalir," maksudnya dari khamar yang lezat diminum lagi tidak memabukkan, ﴾ لَّا يُصَدَّعُونَ عَنۡهَا ﴿ "mereka tidak pening karenanya," maksudnya bahwa khamar tersebut tidak membuat mereka pusing sebagaimana khamar dunia membuat pusing kepala orang yang meminumnya, dan tidak juga mereka ﴾ يُنزِفُونَ ﴿ "mabuk," maksudnya akal mereka tidaklah pergi melayang-layang (karena meminumnya), sebagaimana yang ditimbulkan oleh khamar dunia. Intinya bahwa segala macam bentuk kenikmatan di surga yang menurut jenisnya ada di dunia, maka yang ada di akhirat tidaklah mengandung kerusakan dan tidak pula membinasakan, sebagai-mana Firman Allah سبحانه وتعالى,
﴾ فِيهَآ أَنۡهَٰرٞ مِّن مَّآءٍ غَيۡرِ ءَاسِنٖ وَأَنۡهَٰرٞ مِّن لَّبَنٖ لَّمۡ يَتَغَيَّرۡ طَعۡمُهُۥ وَأَنۡهَٰرٞ مِّنۡ خَمۡرٖ لَّذَّةٖ لِّلشَّٰرِبِينَ وَأَنۡهَٰرٞ مِّنۡ عَسَلٖ مُّصَفّٗىۖ ﴿
"Di dalamnya ada sungai-sungai dari air yang tiada berubah rasa dan baunya, sungai-sungai dari air susu yang tidak berubah rasanya, sungai-sungai dari khamar (arak) yang lezat rasanya bagi peminumnya dan sungai-sungai dari madu yang disaring." (Muhammad: 15).
Di dalam ayat ini Allah سبحانه وتعالى menyebutkan tentang khamar surga dan menafikan darinya segala macam kerusakan yang didapatkan pada khamar dunia.
(20) ﴾ وَفَٰكِهَةٖ مِّمَّا يَتَخَيَّرُونَ ﴿ "Dan buah-buahan dari apa yang mereka pilih," maksudnya, apa pun juga yang mereka pilih, yang mata mereka suka memandangnya dan jiwa mereka menginginkannya, dari berbagai macam buah-buahan yang enak dan lezat, niscaya mereka akan mendapatkannya paling sempurna dan paling baik.
(21) ﴾ وَلَحۡمِ طَيۡرٖ مِّمَّا يَشۡتَهُونَ ﴿ "Dan daging burung dari apa yang mereka inginkan," maksudnya, dari berbagai macam jenis burung yang me-reka inginkan, dan dari jenis daging burung apa pun yang mereka kehendaki, terserah mana saja yang mereka mau, dalam keadaan dibakar (semacam disate), dimasak ataupun selain dari itu.
(22-23) ﴾ وَحُورٌ عِينٞ 22 كَأَمۡثَٰلِ ٱللُّؤۡلُوِٕ ٱلۡمَكۡنُونِ 23 ﴿ "Dan (di dalam surga itu) ada bidadari-bidadari yang bermata jeli, laksana mutiara yang ter-simpan baik," maksudnya, para penghuni surga akan mendapatkan bidadari-bidadari yang bermata jeli. اَلْحَوْرَاءُ adalah wanita (bidadari) yang memiliki mata bercelak, manis, indah, dan mengagumkan, sedangkan اَلْعِيْنُ adalah wanita yang matanya besar lagi indah me-nawan. Dan keindahan mata seorang wanita adalah di antara tanda terbesar akan kecantikan dan keindahannya. ﴾ كَأَمۡثَٰلِ ٱللُّؤۡلُوِٕ ٱلۡمَكۡنُونِ ﴿ "Lak-sana mutiara yang tersimpan baik," maksudnya, bidadari-bidadari itu laksana mutiara putih jernih lagi indah yang terlindungi dari mata manusia, dari hembusan angin dan dari sinar matahari, di mana warnanya adalah warna yang paling baik dan tidak memiliki cacat sedikit pun. Demikian juga bidadari-bidadari yang bermata jeli tersebut yang tidak memiliki cacat sedikit pun, bahkan mereka adalah para bidadari yang memiliki sifat-sifat yang sempurna lagi indah dan menakjubkan. Apa pun yang engkau perhatikan pada-nya, maka engkau tidak akan mendapatkan melainkan semua yang membahagiakan hati dan menyenangkan pandangan.
(24) Kenikmatan tersebut yang telah dipersiapkan untuk mereka adalah ﴾ جَزَآءَۢ بِمَا كَانُواْ يَعۡمَلُونَ ﴿ "sebagai balasan bagi apa yang telah mereka kerjakan" yakni, sebagaimana mereka telah melakukan ber-bagai amal kebaikan, maka demikian juga Allah سبحانه وتعالى memberikan balasan dengan kebaikan dan menyempurnakan segala kemenangan dan kenikmatan untuk mereka.
(25-26) ﴾ لَا يَسۡمَعُونَ فِيهَا لَغۡوٗا وَلَا تَأۡثِيمًا ﴿ "Mereka tidak mendengar di da-lamnya perkataan yang sia-sia dan tidak pula perkataan yang menimbul-kan dosa," maksudnya, bahwa di dalam surga yang penuh kenik-matan itu mereka tidak akan mendengar perkataan yang sia-sia, tidak mendengar ucapan yang tidak memiliki faidah dan tidak juga mendengar percakapan yang menimbulkan dosa, ﴾ إِلَّا قِيلٗا سَلَٰمٗا سَلَٰمٗا ﴿ "akan tetapi mereka hanya mendengar ucapan salam," maksudnya, mereka hanya akan mendengar perkataan baik. Yang demikian itu karena surga adalah tempat orang-orang baik, dan tidak ada pada-nya melainkan segala sesuatu yang baik. Hal ini menunjukkan bahwa para penghuni surga memiliki adab yang baik dalam per-cakapan mereka, dan bahwa yang mereka ucapkan adalah perkata-an terbaik dan yang paling membahagiakan bagi hati serta paling selamat dari segala kesia-siaan dan dosa. Kita memohon kepada Allah akan karunia (surga)Nya.
Kapag sumapit ang Pagbangon [ng mga patay] nang walang pasubali,
Special Characteristic of Surah Al-Waqi` ah: Sayyidna ` Abdullh Ibn Masuad's ؓ Didactic Story on his Deathbed
Ibn Kathir cites a story on the authority of Ibn ` Asakir from Abu Zabyah that when Sayyidna ` Abdullah Ibn Masud ؓ was lying on his deathbed, Sayyidna ` Uthman ؓ paid him a visit and the following conversation ensued.
` Uthman: ؓ : مَا تَشتَکِی ؟ "What are you suffering from?"
Ibn Masud ؓ ! ذُنُوبِی ” from my sins."
` Uthman ؓ : مَا تَشتَھِی ؟ "Do you desire anything?"
Ibn Masud ؓ رَحمَۃَ رَبِّی :"Yes, Allah's mercy."
` Uthman : ؓ : اَلَاَ آمُرُلَکَ بِطَیَّبِ ؟ "Shall I call a doctor for you?"
Ibn Masud ؓ ! اَطَّبِیبُ اَمرَضَنِی "It is the doctor who has given me the ailment."
` Uthman: ؓ اَلاَ آمُرُ لَکَ بِعَطَاءِ ؟ "May I send you an allowance from the public treasury?"
Ibn Masud ؓ " ! لا حَاجَۃَ لِی فِیہ "I have no need for it."
` Uthman ؓ یَکُونُ لِبَنَاتِکَ مِن بَعدِک "Accept it, [ please ]. You are leaving daughters behind you. It will help them."
Ibn Masud ؓ أتَخشیٰ عَلٰی بَنَاتِی الفَقرَ إنِّی اَمَرتُ بَنَاتِی یَقرَأنَ کُلَّ لَیلَۃِ سُورَۃَ الوَاقِعَۃ۔ اِنِّی سَمِعتُ رَسُول اللہِ ﷺ یَقُولُ : مَن قَرأ سُورَۃَ الوَاقِعَۃ کُلَّ لَم تُصِبہُ فَاقَۃً اَبَداً ۔ (ابن کثیر 4:2 ۔ 3) "You are worried about my daughters that they must not suffer from poverty. I have no such worry, because I have instructed them to recite Surah Al-Waqi` ah every night. I have heard the Messenger of Allah ﷺ say, مَن قَرأ سُورَۃَ الوَاقِعَۃ کُلَّ لَم تُصِبہُ فَاقَۃً اَبَداً 'Whoever recites Surah Al-Waqi` ah every night will never suffer from poverty'."
Ibn Kathir, after citing this story from Ibn ` Asakir, has supported it with other chains of transmitters and other sources.
Horrors of the Day of Resurrection
إِذَا وَقَعَتِ الْوَاقِعَةُ (When the Imminent Event (of Doom) will occur...56:1). Ibn Kathir says Al-waqi` ah is one of the names of the Day of Resurrection, because there is no room for doubt in its occurrence. It is real and will surely come to pass.
1- Gerçekleşmesi kaçınılmaz olan (kıyamet), gerçekleştiği zaman…
2- Onun gerçekleşmesinde yalan/şüphe yoktur.
3- O, (kimilerini) alçaltır, (kimilerini de) yükseltir.
4- Yeryüzü şiddetle sarsıldığı zaman;
5- Dağlar paramparça edildiği,
6- Ve saçılmış toz haline geldiği zaman...
7- Sizler de üç sınıf olduğunuzda:
8- Amel defterleri sağdan verilecek olanlar, ne mutludur amel defterleri sağdan verilecek olanlar!
9- Amel defterleri soldan verilecek olanlar, ne bedbahttır amel defterleri soldan verilecek olanlar!
10- (Hayırlarda) öne geçenler var ya o öne geçenler!
11- İşte onlar, Allah'a yakınlaştırılmış olanlardır.
12- Naîm cennetlerindedirler.
13- Çoğu öncekilerdendir.
14- Birazı da sonrakilerdendir.
15- İşlemeli tahtlar üzerindedirler.
16- Onlara yaslanıp karşılıklı otururlar.
17- Etraflarında ebedî kılınmış çocuklar dolaşır;
18- (Ellerinde) bardaklar, ibrikler ve şarap kaynağından doldurulmuş kadehler…
19- Ki o (şaraptan) dolayı başları ağrımaz, akılları da gitmez.
20- Beğenip seçtikleri meyveler,
21- Ve canlarının çektiği kuş etleri de (sunulacaktır kendilerine.)
22- Bir de güzel gözlü hûriler vardır.
23- Tıpkı saklı inciler misali.
24- (Bunlar) yaptıklarına karşılık bir mükafattır.
25- Onlar orada ne boş, ne de günaha sokan bir söz işitirler;
26- İşittikleri ancak “selâm” ve esenlikli sözlerdir.
(Mekke’de inmiştir. 96 âyettir)
Rahmân ve Rahîm Allah’ın adı ile.
1-2. Yüce Allah gerçekleşmesi kaçınılmaz bir şey olan kıyametin durumunu haber vermektedir. “Onun gerçekleşmesinde yalan/şüphe yoktur.” Yani gerçekleşmesi şüphesizdir. Zira buna dair aklî ve nakli deliller birbirini desteklemektedir. Yüce Allah’ın hikmeti de buna delildir.
3. “O, (kimilerini) alçaltır” kimi insanları aşağıların aşağısına indirir. “(kimilerini de) yükseltir” kimilerini de yükseklerin yükseği olan mertebelere çıkartır. Yahut da o, sesini kısıp yakın olana işittirmiştir, sesini yükseltip uzak olana işittirmiştir.
4-6. “Yeryüzü şiddetle sarsıldığı” hareket edip çalkalandığı “zaman; dağlar paramparça edildiği” darmadağın olduğu “ve saçılmış toz haline geldiği” ve yeryüzü üzerinde herhangi bir dağ, herhangi bir yükseklik ya da çukur bulunmayan dümdüz bir hâle geldiği “zaman…”
7. Ey insanlar! “Sizler de üç sınıf olduğunuzda” iyi ve kötü amellerinize göre üç ayrı gruba ayrıldığınızda… Sonra bu üç grubun her birisini ayrıntılı olarak söz konusu ederek şöyle buyurmuştur:
8. “Amel defterleri sağdan verilecek olanlar, ne mutludur amel defterleri sağdan verilecek olanlar!” Bu ifade, onların şanlarını yüceltmekte, durumlarının güzelliğini dile getirmektedir.
9. “Amel defterleri soldan verilecek olanlar, ne bedbahttır amel defterleri soldan verilecek olanlar” Bu da onların durumlarının oldukça dehşetli olacağını ifade etmektedir.
10-12. “(Hayırlarda) öne geçenler var ya o öne geçenler!” Dünyada hayırlar işleyerek öne geçenler, âhirette de cennete en önce gireceklerdir. İşte Yüce Allah’ın bu şekilde nitelendirdiği o kimseler, Naîm cennetlerindeki A’lay-i İlliyyîn’de, üzerlerinde başka bir mevki bulunmayan pek yüksek konaklarda bulunacaklar ve Allah nezdinde de yakınlaştırılmış olacaklardır.
13. Sözü edilen öne geçenlerin “çoğu” yani oldukça kalabalık bir grubu “öncekilerdendir” Bu ümmetin ve diğer ümmetlerin ilk önce gelenlerindendir.
14. “Birazı da sonrakilerdendir.” Bu, genel olarak bu ümmetin ilk gelenlerinin, daha sonra gelenlerden daha faziletli olduğunu göstermektedir. Çünkü Allah'a yakın olacakları/mukarrebleri oluşturanlar arasında önce gelenlerin sayısı, sonrakilerin sayısından daha çok olacaktır. Mukarrebler ise seçkin kullardırlar.
15. Altın, gümüş, inci, mücevherat vb. gibi Yüce Allah’tan başka hiç kimsenin bilmediği pek çok süs ve zinet eşyası ile işlenmiş “işlemeli tahtlar üzerindedirler.”
16. “Onlara yaslanıp” bu tahtlar üzerinde rahat ve huzur içinde kalıcı olmak üzere kurulacaklardır; kalplerinin temizliği, karşılıklı sevgileri ve güzel edepleri dolayısı ile de yüz yüze bakarark “karşılıklı otururlar.”
17. Yani cennet ehlinin etrafında son derece güzel ve oldukça alımlı, yaşları küçük çocuklar onlara hizmet etmek için dolaşıp duracaktır. Bunlar adeta hiçbir değişikliğe uğramamış, saklı incileri andırırlar. Ebedi kalıcı olmak üzere yaratılmışlardır. Yaşlanmazlar, değişmezler. Yaşları artmaz.
18. Bu ebedi çocuklar, cennetlikler etrafında içecek kaplarını dolaştırırlar:“(Ellerinde de) bardaklar, ibrikler ve şarap kaynağından doldurulmuş kadehler…” Bu, hiçbir rahatsızlık verici özelliği bulunmayan, lezzetli bir içkidir.
19. Dünya şarabının içenin başını ağrıtmasına rağmen o şarap, cennetliklerin başlarını ağrıtmayacaktır.
Dünya şarabının etkisinde görüldüğü gibi onların akılları da başlarından gitmez.
Hülâsa cennette, dünyada benzeri bulunan türden bütün nimetlerin hiçbirisinde herhangi bir rahatsız edici taraf bulunmayacaktır. Nitekim Yüce Allah şöyle buyurmaktadır:“Orada tadı ve kokusu değişmeyen su ırmakları, tadı değişmeyen süt ırmakları, içenlere lezzet veren şarap ırmakları ve süzülmüş bal ırmakları vardır.”(Muhammed, 47/15)
Burada ise sadece cennetteki şarap söz konusu edilmiş ve dünyadaki şarapta bulunan hiçbir olumsuzluğun onda bulunmadığı belirtilmiştir.
20. Hoşa giden, lezzetli ve çeşit çeşit meyvelerden canları neyi arzularsa, neyi görüp beğenirlerse hepsi arzu eder etmez, en mükemmel ve en üstün şekilde onların olacaktır.
21. Yine canlarının arzuladığı her türden, istedikleri her çeşitten kuş eti de onlara ikrâm edilecek. Dilerlerse kızartılmış, dilerlerse pişirilmiş, dilerlerse başka şekilde...
22. Onların güzel gözlü hûrileri de vardır. “حور/huri”, gözü güzel, hoş, tatlı ve sürmeli olan demektir. “عين” ise gözleri iri ve güzel demektir. kadının gözlerinin güzelliği, onun güzelliğinin en büyük delillerinden birisidir.
23. “Tıpkı saklı inciler misali.” Yani onlar, sanki gözlere, rüzgâra ve güneşe karşı korunmak maksadı ile saklı bulunan, alımlı, tertemiz, henüz taze olan inciyi andırırlar. Böyle bir incinin rengi renklerin en güzelidir. Hiçbir kusuru yoktur. İşte bu huriler de böyle olacaktır. Hiçbir açıdan onlarda bir kusur bulunmaz. Aksine onların sıfatları mükemmel, nitelikleri pek güzeldir. Onlara ne kadar bakılırsa bakılsın, kalbe neşe veren ve göze hoş gelen şeylerden başka bir şey görülmez.
24. Onlara hazırlanmış olan bu nimetler “yaptıklarına karşılık bir mükafattır.” Onların amelleri güzel olduğu gibi Allah'ın onlara vereceği mükâfat da güzelolacaktır. O, pek çok nimet ve kurtuluşu onlara nasip edecektir.
25-26. Nimet cennetlerinde ne boş, ne faydasız, ne de söyleyeni günaha sokan bir söz işitirler. “İşittikleri ancak “selâm” ve esenlikli sözlerdir.” Orada sadece hoş ve güzel sözler işitirler. Çünkü orası iyi ve temiz insanların yurdudur. Orada iyi ve güzelden başka bir şey olmaz.
Bu buyruk, cennet ehlinin kendi aralarındaki konuşmalarında güzel edebe riayet ettiklerine, sözlerinin en güzel, kalpleri ferahlatıcı, her türlü boş ve günahtan uzak sözler olduğuna delildir. Yüce Allah’tan lütfuyla bizleri cennet ehlinden kılmasını niyaz ederiz.
Daha sonra Yüce Allah, amel defterleri sağdan verilenlere hazırlananları söz konusu ederek şöyle buyurmaktadır:
When the inevitable rising will occur.
Quando giungerà il Giorno della Resurrezione, senza alcun dubbio,
Lorsque la Résurrection surviendra irrémédiablement.
Apabila hari Kiamat telah terjadi yang kejadiannya pasti datang.
Kada se desi Smak svijeta, a to je neizbježno.
Cuando el suceso inevitable de la resurrección ocurra.
Kıyametin kopması kaçınılmazdır.
Which was revealed in Makkah
The Virtues of Surat Al-Waqi`ah
Abu Ishaq reported from `Ikrimah from Ibn `Abbas that Abu Bakr said, "O Allah's Messenger! You are becoming gray" The Messenger ﷺ replied,
«شَيَّبَتْنِي هُودٌ وَالْوَاقِعَةُ وَالْمُرْسَلَاتُ وَعَمَّ يَتَسَاءَلُونَ وَإِذَا الشَّمْسُ كُوِّرَت»
(Hud (chapter 11), Al-Waqi`ah (56), Al-Mursalat (77), `Amma Yatasa'alun (78) and Idha Ash-Shamsu Kuwwirat (81) have made me gray.) At-Tirmidhi collected this Hadith and said, "Hasan Gharib."
بِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِ
In the Name of Allah, the Most Gracious, the Most Merciful.
The Horrors of the Day of Resurrection
Al-Waqi`ah (the occurrence), is one of the names of the Day of Resurrection, because that Day is real and will surely come. Allah the Exalted said in other Ayat,
فَيَوْمَئِذٍ وَقَعَتِ الْوَاقِعَةُ
(Then on that Day shall the Waqi`ah occur.)( 69:15) Allah the Exalted said,
لَيْسَ لِوَقْعَتِهَا كَاذِبَةٌ
(There is not, for its occurrence, Kadhibah.) means, when He commands the Day of Resurrection to begin, none can stop it from happening or prevent it from beginning,
اسْتَجِيبُواْ لِرَبِّكُمْ مِّن قَبْلِ أَن يَأْتِىَ يَوْمٌ لاَّ مَرَدَّ لَهُ مِنَ اللَّهِ
(Answer the call of your Lord before there comes from Allah a Day which can not be averted.) (42:47),
سَأَلَ سَآئِلٌ بِعَذَابٍ وَاقِعٍ - لِّلْكَـفِرِينَ لَيْسَ لَهُ دَافِعٌ
(A questioner asked concerning a torment about to occur -- upon the disbelievers, which none can avert.)(70:1-2),
وَيَوْمَ يَقُولُ كُن فَيَكُونُ قَوْلُهُ الْحَقُّ وَلَهُ الْمُلْكُ يَوْمَ يُنفَخُ فِى الصُّوَرِ عَـلِمُ الْغَيْبِ وَالشَّهَـدَةِ وَهُوَ الْحَكِيمُ الْخَبِيرُ
(And on the Day He will say: "Be!" -- and it is! His Word is the Truth. His will be the dominion on the Day when the Trumpet will be blown. All-Knower of the unseen and the seen. He is the All-Wise, Well Aware.)(6:73) As for the meaning of
كَاذِبَةٌ
(Kadhibah) Muhammad bin Ka`b said: "It will certainly occur," while Qatadah said, "It shall not be discontinued, taken back or aborted. Allah's statement,
خَافِضَةٌ رَّافِعَةٌ
(Bringing low, exalting.) indicates that Al-Waqi`ah lowers some people to the lowest parts of the Fire, even if they had been mighty in this life. It also elevates others to the highest grades in the residence of eternal delight, even if they were weak in this life. This was said by Al-Hasan, Qatadah and others. Al-`Awfi reported from Ibn `Abbas:
خَافِضَةٌ رَّافِعَةٌ
(Bringing low, exalting), "It made the near and the far hear it," while `Ikrimah said, "It lowered, and thus those who were close heard it, and elevated, and thus those in the distance heard it." Ad-Dahhak and Qatadah said similarly. Allah said,
إِذَا رُجَّتِ الاٌّرْضُ رَجّاً
(When the earth will be shaken with a terrible shake.) meaning, it is shaken and moved violently over all of its surface and through its depths. Ibn `Abbas, Mujahid, Qatadah and others said about Allah's saying:,
إِذَا رُجَّتِ الاٌّرْضُ رَجّاً
(When the earth will be shaken with a terrible shake.) it means "Violently shaken." Ar-Rabi` bin Anas said, "The earth will be shaken with all that is in it, just as a sifter is shaken with its contents." This is like Allah's saying:
إِذَا زُلْزِلَتِ الاٌّرْضُ زِلْزَالَهَا
(When the earth is shaken with its earthquake.)(99:1) and,
يأَيُّهَا النَّاسُ اتَّقُواْ رَبَّكُمْ إِنَّ زَلْزَلَةَ السَّاعَةِ شَىْءٌ عَظِيمٌ
(O mankind! Have Taqwa of your Lord! Verily, the earthquake of the Hour is a terrible thing.)(22:1). Allah said:
وَبُسَّتِ الْجِبَالُ بَسّاً
(And the mountains will be powdered to dust,) meaning, relentlessly pulverized. This was said by Ibn `Abbas, Mujahid, `Ikrimah and Qatadah and others. Ibn Zayd said: "The mountains will become just like Allah described them,
كَثِيباً مَّهِيلاً
(A heap of sand poured out.)(73:14)." Allah's saying:
فَكَانَتْ هَبَآءً مُّنبَثّاً
(So that they will become floating dust particles.) Abu Ishaq narrated from Al-Harith, from `Ali: "It will become like the rising dust storm that soon fades away leaving no trace of itself behind." Al-`Awfi reported from Ibn `Abbas about Allah's saying:
فَكَانَتْ هَبَآءً مُّنبَثّاً
(So that they will become floating dust particles.) "It describes the rising embers from the fire when it is kindled, but when the embers land, they are extinguished quickly." `Ikrimah said, "The floating dust particles that the wind scatters all around," while Qatadah said,
هَبَآءً مُّنبَثّاً
(floating particles), "Like the dry parts of trees that the wind scatters all about." This Ayah is similar to several other Ayat that indicate that the mountains will be moved from their places, demolished and blown off their bases, becoming like carded wool on the Day of Resurrection.
Three Categories of People on the Day of Resurrection
Allah's statement,
وَكُنتُمْ أَزْوَاجاً ثَلَـثَةً
(And you (all) will be in three groups.) This means that people will be divided into three categories on the Day of Resurrection. Some will on the right of Allah's Throne, and they are those who were brought forth from `Adam's right side. This category will be given their Books of Records in their right hand and will be taken to the right side. As-Suddi explained that they will comprise the majority of the residents of Paradise. Another category is those who will be placed to the left of Allah's Throne, and they are those who were brought forth from `Adam's left side. This category will be given their Books of Records in their left hands and will be taken to the left side. They are the residents of the Fire, may Allah save us from their actions. A third category is comprised of those who are the foremost and nearest before Allah. They are in a better grade and status and nearer to Allah than those on the right side. They are the chiefs of those on the right side, because they include the Messengers, Prophets, true believers and martyrs. They are fewer than those on the right side; so Allah said,
فَأَصْحَـبُ الْمَيْمَنَةِ مَآ أَصْحَـبُ الْمَيْمَنَةِ - وَأَصْحَـبُ الْمَشْـَمَةِ مَآ أَصْحَـبُ الْمَشْـَمَةِ - وَالسَّـبِقُونَ السَّـبِقُونَ
(So those on the right -- how will be those on the right! And those on the left -- how will be those on the left! And those foremost will be foremost.) Allah divides people into these three groups upon their death, as indicated by the end of this Surah. Allah mentioned them in His statement as well,
ثُمَّ أَوْرَثْنَا الْكِتَـبَ الَّذِينَ اصْطَفَيْنَا مِنْ عِبَادِنَا فَمِنْهُمْ ظَـلِمٌ لِّنَفْسِهِ وَمِنْهُمْ مُّقْتَصِدٌ وَمِنْهُمْ سَابِقٌ بِالْخَيْرَتِ بِإِذُنِ اللَّهِ
(Then We gave the Book as inheritance to such of Our servants whom We chose. Then of them are some who wrong themselves, and of them are some who follow a middle course, and of them are some who are, by Allah's leave, foremost in good deeds.)(35:32) Muhammad bin Ka`b, Abu Hazrah Ya`qub bin Mujahid said that,
وَالسَّـبِقُونَ السَّـبِقُونَ
(And those foremost will be foremost.) is about the Prophets, peace be upon them, while As-Suddi said that they are the residents of the utmost highs (Ahl Al-`Illiyyin, in Paradise). The meaning of foremost is that they were foremost in performing the acts of righteousness just as Allah commanded them,
وَسَارِعُواْ إِلَى مَغْفِرَةٍ مِّن رَّبِّكُمْ وَجَنَّةٍ عَرْضُهَا السَّمَـوَتُ وَالاٌّرْضُ
(And march forth in the way to forgiveness from your Lord, and for Paradise as wide as the heavens and the earth.)(3:133) and,
سَابِقُواْ إِلَى مَغْفِرَةٍ مِّن رَّبِّكُمْ وَجَنَّةٍ عَرْضُهَا كَعَرْضِ السَّمَآءِ وَالاٌّرْضِ
(Race with one another in hastening towards forgiveness from your Lord, and Paradise the width whereof is as the width of the heaven and the earth.)(57:21) Therefore, those who rush to obey Allah in this life and are foremost in performing acts of righteousness, will be among the foremost believers honored in the Hereafter. Verily, the reward is according to the kind of deed, and as one does, so he is judged. So Allah said:
أُوْلَـئِكَ الْمُقَرَّبُونَ فِى جَنَّـتِ النَّعِيمِ
(These will be the nearest (to Allah). In the Gardens of Delight.)
Sẽ không có bất cứ một ai còn phủ nhận về sự kiện đó như ở trần gian nữa.
Aucune âme n’en niera la réalité, contrairement à ce qui se passait dans le bas monde.
Tidak ada satu jiwa pun saat itu yang mendustakannya sebagaimana Kiamat didustakan ketika di dunia.
Dünyada yalanladıkları gibi artık kıyametin kopmasını kimse yalanlayamayacaktır.
لَيْسَ لِوَقْعَتِهَا كَاذِبَةٌ (...there will be no one to deny its occurrence...56:2). The word kadhibah in this context is the verbal noun, like ` afiyah and ` aqibah. The sense of the verse is that 'the news of the occurrence of this event cannot be a false news'. Some authorities have taken the word kadhibah in the sense of takdhib [ to deny ] and the meaning, in that case, is clear that 'no one can deny the fact that it will come to pass'.
hindi makatatagpo ng isang kaluluwang magpapasinungaling dito kung paanong ito dati ay pinasisinungalingan sa Mundo.
un'anima non potrà rinnegare come rinnegava in vita.
No habrá alma que pueda negar este hecho como lo hacía en el mundo.
Niko neće negirati Sudnji dan, kao što je bio negiran na dunjaluku.
There will be no soul that denies it like how it used to deny in the world.
Magbaba [ito] ng mga tagatangging sumampalataya na mga masamang-loob sa pamamagitan ng pagpapapasok sa kanila sa Apoy, mag-aangat ng mga mananampalataya na mga tagapangilag magkasala sa pamamagitan ng pagpapapasok sa kanila sa Hardin.
خَافِضَةٌ رَّافِعَةٌ (It will be abasing [ some ], exalting [ others ]...56:3). The verse means that the 'Inevitable Event' referred to in the previous verse will bring about a great revolution in the lives of men, as is witnessed at the time of revolution of governments. The high and the mighty will be laid low and the despised and down-trodden will be exalted; the poor become rich and the rich become poor. This is how Sayyidna Ibn ` Abbas ؓ interprets this statement. The purpose is to depict the horrors of the Day of Resurrection.
Humillará a los incrédulos pecadores arrojándolos al Fuego, y honrará a los creyentes sensatos concediéndoles el Paraíso.
Kâfir ve fâcirleri cehenneme koyarak alçaltıcı; Mümin ve takva sahiplerini cennete koyarak yükselticidir.
Hạ nhục người vô đức tin bằng cách ném họ vào Hỏa Ngục và nâng cao người có đức tin biết kính sợ ( Allah) bằng cách cho họ vào Thiên đàng.
Ponizit će nevjernike i griješnike, tako što će tada biti uvedeni u Vatru, a bogobojazne vjernike uzvisit će, jer će oni u Džennet ući.
It will bring the sinful disbelievers low by entering them into the Fire, and it will raise the mindful believers high by entering them into Paradise.
Umilierà i miscredenti licenziosi facendoli entrare nel fuoco ed eleverà i credenti devoti facendoli entrare in Paradiso.
Kiamat itu merendahkan orang-orang kafir yang jahat dengan memasukkan mereka ke dalam neraka dan mengangkat orang-orang beriman yang bertakwa dengan memasukkan mereka ke dalam surga.
Elle abaissera les mécréants pervers en les faisant entrer en Enfer et élèvera les croyants pieux en les faisant entrer au Paradis.
Quando la terra verrà scossa da un grande movimento
Cuando la Tierra sea estremecida violentamente.
Khi trái đất bị chấn động cực mạnh chưa từng có.
When the earth is shaken violently.
Kada se Zemlja snažno i jako pokrene.
Jika bumi telah digerakkan dengan gerakan yang kuat.
Kapag pinakilos ang lupa sa isang pagpapakilos na mabigat
Yer büyük bir sarsıntı ile sarsıldığında.
Lorsque la Terre sera violemment secouée.
at nilansag ang mga bundok sa isang paglansag,
I kada se planine u komadiće raspadnu.
And the mountains are completely crushed.
Et que les montagnes seront réduites en miettes.
Dağlar paramparça olduğu zaman.
Y se derriben las montañas por completo.
Lalu gunung-gunung dihancurleburkan selebur-leburnya.
e le montagne si saranno frantumate;
Làm cho tất cả núi non đều vỡ vụn.
Dari penghancuran ini gunung-gunung menjadi debu yang bertebaran dan tidak menetap.
Pa zbog toga raspadanja postanu poput prašine koja ne miruje.
Các quả núi phân mảnh thành bụi bay tứ tán.
Au point de devenir une poussière en suspension dans l’air qui ne se fixe pas.
eccole, dopo essersi frantumante, divenire polvere dispersa.
kaya dahil sa paglansag ay magiging alikabok na kumakalat, nang walang pamamalagi sa mga ito.
Bu paramparça olmaktan dolayı yerinde sebat edemeden toz duman haline geldiği zaman.
Convirtiéndose en polvo disperso.
Due to this crushing they will become scattered dust.
You will be in three categories on that day.
Ce Jour-là, vous serez partagés en trois catégories:
En aquel día ustedes serán divididos en tres categorías.
O günde sizler üç sınıf olduğunuz zaman.
Pada hari itu, kalian semua terbagi menjadi tiga golongan.
E sarete divisi in tre categorie, in quel Giorno.
In the present world, man observes that he is free to do whatever he likes. So the question of retribution in the Hereafter makes no impact on his mind. But the formation of the ‘other world’ is just as possible as the formation of the present world. When that time comes, the whole system will be reversed. Those who were higher in position will go down and those who were lower in position will be elevated. At that time human beings will be divided into three groups, the forward group (as-sabiqun), the people of the Right (ashab al-yamin) and the people of the Left (ashab ash-shimal).
Kayo ay magiging tatlong uri sa araw na iyon.
Vào Ngày đó các ngươi được chia thành ba nhóm.
Toga Dana vi ćete biti u tri kategorije
Three Categories of People on the Day of Resurrection
وَكُنتُمْ أَزْوَاجًا ثَلَاثَةً (and you will be [ divided into ] three categories...56:7). Ibn Kathir says that people will be divided into three different categories on the Day of Resurrection. One group will be on the right side of Allah's Throne, and they are those who were brought forth from the right side of the loin of 'Adam (علیہ السلام) . These people will be given their Ledgers of Deeds in their right hands and will be taken to the right side of the Divine Throne. They are the inmates of Paradise.
The second category comprises those who will be placed to the left of Allah's Throne. These are people who were brought forth from the left side of the loin of 'Adam (علیہ السلام) . This category will be given their Ledgers of Deeds in their left hands and will be taken to the left side of the Divine Throne. They are the inhabitants of the Fire. [ We seek refuge in Allah from their behaviour pattern!]
The third category consists of As-sabiqun [ the foremost ] who are described as Al-muqarrabun [ the fortunate believers who are granted special nearness to Allah ]. They will be placed in front of the Divine Throne. They include the Messengers, the Prophets, Siddiqin, martyrs and the friends of Allah. They are fewer than those on the right side. Towards the end of the Surah, the description of the three categories will be taken up again to mention that some signs start appearing, right from the time of death of a person, to indicate in which category he or she is going to fall.
Las personas de la derecha, que recibirán los libros con sus obras en sus manos derechas. ¡Qué alto y grande será su rango!
Adapun golongan kanan yang mengambil kitab catatan perbuatan mereka dengan tangan kanan, sungguh betapa tinggi nan agung kedudukan mereka.
Nhóm những người của tay phải sẽ nhận được các quyển sổ ghi chép của họ từ bên phải, họ sẽ có được một nơi ở cao nhất và vĩ đại nhất.
The people of the right hand, who will receive their books in their right hands. How high and great will be their rank!
Oni zdesna uzet će knjigu svoju u desnu ruku, a kako li je uzvišen njihov stepen i položaj.
Kaya ang mga kasamahan sa kanan na kukuha ng mga talaan nila sa pamamagitan ng mga kanang kamay nila, anong taas at anong dakila ang kalagayan nila!
Sağ taraf ehli öyle kimselerdir ki, imanları sebebiyle kitaplarını sağ taraftan alırlar. Onların makamları ne büyük, ne yüksektir!
Quelli della destra, che riceveranno i loro libri nella mano destra: quant'è elevato il loro rango!
Les gens de la droite, c’est-à-dire ceux qui prendront leurs livres de la main droite. Que leur rang sera élevé et éminent!
Les gens de la gauche, c’est-à-dire ceux qui prendront leurs livres de la main gauche. Que leur rang sera vil et mauvais !
Sol taraf ehli öyle kimselerdir ki, kitaplarını sol taraflarından alırlar. Onların makamları ne kötü, ne aşağılıktır!
E quelli della Sinistra, che riceveranno i loro libri nella mano sinistra: che infausto e nefando il loro rango!
Ang mga kasamahan sa kaliwa na kukuha ng mga talaan nila sa pamamagitan ng mga kaliwang kamay nila, anong hamak at anong sagwa ang kalagayan nila!
Oni slijeva uzet će knjigu svoju u lijevu ruku, a kako li je ružno njihovo mjesto i položaj.
The people of the left hand, who will receive their books in their left hands. How despicable and wretched will be their ranks.
Nhóm những người của tay trái sẽ nhận được các quyển sổ ghi chép của họ từ bên trái, họ sẽ phải ở một nơi thấp nhất và tồi tệ nhất.
Adapun golongan kiri yang mengambil kitab catatan perbuatan mereka dengan tangan kiri, sungguh betapa hina dan buruk kedudukan mereka.
Las personas de la izquierda, que recibirán los libros con sus obras en sus manos izquierdas. ¡Cuán despreciables y miserables serán sus rangos!
Ceux qui étaient les premiers à faire le bien dans le bas monde seront les premiers à entrer au Paradis.
Dünyada hayır işleme hususunda yarışanlar, ahirette cennete girme hususunda da en önce olanlardır.
Và những người tiên phong hành đạo, làm việc tốt ở trần gian là nhóm được ưu tiên vào Thiên Đàng ở Đời Sau.
E i primi ad aver compiuto opere buone, in vita, saranno i primi, nell'Aldilà, ad entrare in Paradiso.
Adapun orang-orang yang paling giat dan bersegera melakukan kebaikan di dunia maka mereka adalah orang-orang yang terdahulu memasuki surga di akhirat.
وَالسَّابِقُونَ السَّابِقُونَ (And the Foremost are the foremost....56:10) Imam Ahmad (رح) ، has recorded a Tradition on the authority of Sayyidah ` A'ishah Siddiqah ؓ that the Messenger of Allah ﷺ asked the noble Companions ؓ : "Do you know who will be the first to be accommodated in the Divine Shade on the Day of Resurrection?" The noble Companions ؓ replied: اللہُ وَ رَسُولُہ اَعلَم "Allah and His Messenger know best." The Messenger of Allah ﷺ said: "They are those who accept the truth when it is presented to them; when they are asked for the rights due from them, they fulfill them; and they judge about the matters of others as they would judge about themselves."
Mujahid says that As-sabiqun (the Foremost) refers to 'the Prophets'. Ibn Sirin says that it refers to early Muslims who performed their prayers facing the two qiblas, namely, baytul-maqdis and baitulllah. Hasan and Qatadah رحمۃ اللہ علیہما say that in every Ummah there will be As-sabiqun. Some of the commentators express the view that they are people who go first to the mosque.
Ibn-Kathir (رح) cites all these views and concludes that they are all correct and authentic in their own right. The opinions are not in conflict with one another, because As-sabiqun are those who must have been foremost in their invincible faith and righteous deeds in this world, and as such they would be the 'Foremost' in the Hereafter in terms of reward which will befit their faith and good deeds.
Ang mga tagapanguna sa paggawa ng mga kabutihan sa Mundo ay ang mga tagapanguna sa Kabilang-buhay sa pagpasok sa Paraiso.
Aquellos que fueron los primeros en hacer buenas obras en el mundo, serán los primeros en entrar al Paraíso en el Más Allá.
Oni koji su prednjačili čineći dobra djela na dunjaluku, oni će i na onome svijetu prednjačiti prilikom ulaska u Džennet.
Those who were foremost in doing good deeds in the world they will be foremost in the afterlife to enter Paradise.
Ba nhóm người đó là những người được ở cận kề bên Allah.
Ang mga iyon ay ang mga inilapit sa piling ni Allāh
İşte onlar, Allah'ın katında yakınlaştırılmış kimselerdir.
Costoro saranno i più vicini ad Allāh.
Ellos son los que estarán cercanos a Al-lah.
Oni će biti bliski kod Allaha.
Ceux-là seront les plus rapprochés d’Allah.
They are the ones who will be brought close to Allah.
Mereka itu adalah orang-orang yang didekatkan kepada Allah.
Di surga yang penuh kenikmatan itu, mereka bersenang-senang dengan berbagai kenikmatan.
Onlar Naim cennetlerindedirler. Çeşitli nimetlerden faydalanmaktadırlar.
In gardens of delight, they will enjoy different types of delight.
sa mga hardin ng kaginhawahan habang nagpapakaginhawa sa mga uri ng kaginhawahan.
Nei Paradisi delle Delizie, nei quali godranno delle varie beatitudini.
biće u džennetskim blagodatima gdje će uživati u raznovrsnim nasladama.
Trong các Ngôi Vườn Thiên Đàng hạnh phúc, họ sẽ hưởng thụ đầy đủ niềm vui.
En jardines de deleite, disfrutarán de diferentes tipos de placeres.
Ils seront dans les Jardins où ils jouiront de nombreux délices.
Un grupo estará conformado por personas de esta nación y de naciones anteriores.
Mereka itu sekelompok orang dari umat ini dan dari umat-umat yang terdahulu.
The Reward of the Foremost in Faith
Allah states that the foremost of the close believers are a multitude, a crowd among the earlier generations and a few from the latter generations. There is a difference over the meaning of the first generations and the later generations. Some said that the former means earlier (believing) nations, while the later refers to this Ummah. This was reported from Mujahid and Al-Hasan Al-Basri, in the collection of Ibn Abi Hatim, and this is the preference of Ibn Jarir. He considered it supported by the saying of Allah's Messenger ﷺ:
«نَحْنُ الْاخِرُونَ السَّابِقُونَ يَوْمَ الْقِيَامَة»
(We are the later nation, but the foremost on the Day of Resurrection.) Ibn Jarir did not mention any other interpretation nor did he attribute this view to anyone else. There is another Hadith that could support this meaning. Imam Abu Muhammad bin Abi Hatim recorded that Abu Hurayrah said that when these Ayat were revealed,
ثُلَّةٌ مِّنَ الاٌّوَّلِينَ - وَقَلِيلٌ مِّنَ الاٌّخِرِينَ
(A multitude of those (foremost) will be from the first ones. And a few of those will be from the later ones.), this news became hard for the Companions of the Prophet . These this Ayat,
ثُلَّةٌ مِّنَ الاٌّوَّلِينَ وَثُلَّةٌ مِّنَ الاٌّخِرِينَ
(A multitude of those will be from the first ones. And a multitude of those will be from the later ones.), were revealed. The Prophet then said,
«إِنِّي لَأَرْجُو أَنْ تَكُونُوا رُبُعَ أَهْلِ الْجَنَّةِ، ثُلُثَ أَهْلِ الْجَنَّةِ، بَلْ أَنْتُمْ نِصْفُ أَهْلِ الْجَنَّةِ أَوْ: شَطْرُ أَهْلِ الْجَنَّةِ وَتُقَاسِمُونَهُمُ النِّصْفَ الثَّانِي»
(I hope that you will comprise a quarter of the residents of Paradise, a third of the residents of Paradise. Rather, you are a half of the residents of Paradise, and will have a share in the other half.) Imam Ahmad also recorded this. However, this opinion that Ibn Jarir chose is questionable, rather it is a deficient interpretation. This is because this Ummah is the best of all nations, according to the text of the Qur'an. Therefore, it is not possible that the foremost believers from earlier nations are more numerous than those of in this Ummah; the opposite is true. The latter opinion is the correct one, that,
ثُلَّةٌ مِّنَ الاٌّوَّلِينَ
(A multitude of those will be from the first ones), refers to the earlier generations of this Ummah, while,
وَقَلِيلٌ مِّنَ الاٌّخِرِينَ
(And a few of those will be from the later ones.), refers to the latter people of this Ummah. Ibn Abi Hatim recorded that As-Sari bin Yahya said that Al-Hasan recited this Ayah,
وَالسَّـبِقُونَ السَّـبِقُونَ - أُوْلَـئِكَ الْمُقَرَّبُونَ فِى جَنَّـتِ النَّعِيمِ ثُلَّةٌ مِّنَ الاٌّوَّلِينَ
(And those foremost will be foremost. These will be the nearest (to Allah). In the Gardens of Delight. A multitude of those will be from the first ones.), Then he commented, "A multitude from the earlier generation of this Ummah." Ibn Abi Hatim also recorded that Muhammad bin Sirin commented:
ثُلَّةٌ مِّنَ الاٌّوَّلِينَ - وَقَلِيلٌ مِّنَ الاٌّخِرِينَ
(A multitude of those will be from the first ones. And a few of those will be from the later ones.), "They stated, or hoped that they will all be from this Ummah." Therefore, these are the statements of Al-Hasan and Ibn Sirin that those foremost in faith are all from this Ummah. There is no doubt that the earlier generations of each nation were better than the latter generations. In this pretext, this Ayah might include all previous believing nations. In this regard, it is confirmed in the authentic Hadith compilations, from more than one route, that the Messenger of Allah ﷺ said;
«خَيْرُ الْقُرُونِ قَرْنِي، ثُمَّ الَّذِينَ يَلُونَهُمْ، ثُمَّ الَّذِينَ يَلُونَهُم»
(The best people are my generation, then the next generation, then the next generation....) He also said:
«لَا تَزَالُ طَائِفَةٌ مِنْ أُمَّتِي ظَاهِرِينَ عَلَى الْحَقِّ، لَا يَضُرُّهُمْ مَنْ خَذَلَهُمْ وَلَا مَنْ خَالَفَهُمْ، إِلَى قِيَامِ السَّاعَة»
(A group of my Ummah will always remain on the truth and dominant, unharmed by those who fail to support them and those who defy them, until the Last Hour begins.) In another narration:
«حَتَّى يَأْتِيَ أَمْرُ اللهِ تَعَالَى وَهُمْ كَذلِك»
(..until Allah's command comes while they are like this.) This Ummah is more honored than any other Ummah. The foremost believers of this Ummah are more numerous and hold a higher rank than those of other nations, due to the status of their religion and Prophet. In a Mutawatir Hadith, the Prophet mentioned that seventy thousand of this Ummah will enter Paradise without reckoning. In another narration of this Hadith, the Prophet added,
«مَعَ كُلِّ أَلْفٍ سَبْعُونَ أَلْفًا»
(With each thousand, another seventy thousand.) In yet another narration, he said,
«مَعَ كُلِّ وَاحِدٍ سَبْعُونَ أَلْفًا»
(With every one of them is another seventy thousand.) Allah's statement,
عَلَى سُرُرٍ مَّوْضُونَةٍ
(on Thrones, Mawdunah.) Ibn `Abbas said, "Woven with gold." Similar was reported from Mujahid, `Ikrimah, Sa`id bin Jubayr, Zayd bin Aslam, Qatadah, Ad-Dahhak and others. Allah said,
مُّتَّكِئِينَ عَلَيْهَا مُتَقَـبِلِينَ
(Reclining thereon, face to face.) indicating that they will face each other, and none of them will be in the back lines,
يَطُوفُ عَلَيْهِمْ وِلْدَنٌ مُّخَلَّدُونَ
(Immortal boys will go around them), who will never grow up, get old or change in shape,
بِأَكْوَابٍ وَأَبَارِيقَ وَكَأْسٍ مِّن مَّعِينٍ
(With cups, and jugs, and a glass of flowing wine) these cups do not have handles or spouts, while the jugs sometimes do and sometimes do not. All of them, including the glasses, will contain wine drawn from a flowing spring, not from containers that might get empty. Rather, this spring of wine flows freely,
لاَّ يُصَدَّعُونَ عَنْهَا وَلاَ يُنزِفُونَ
(Wherefrom neither Yusadda`un nor Yunzifun.) meaning, they will never get headaches from this wine nor intoxicated. Rather, this wine does not affect their minds, even though it has a strong and tremendously delightful taste. Ad-Dahhak reported from Ibn `Abbas: "The wine (of this life) has four side-effects, it intoxicates, gives headaches, induces vomiting and causes excessive urine. So Allah mentioned the wine of Paradise free of these characteristics." Mujahid, `Ikrimah, Sa`id bin Jubayr, `Atiyah Al-`Awfi, Qatadah and As-Suddi said that Allah's statement,
لاَّ يُصَدَّعُونَ عَنْهَا
(Wherefrom neither Yusadda`un) means, "It does not give them a headache." While they said that
وَلاَ يُنزِفُونَ
(nor will they Yunzifun. ) means that "It does not change their sense of reasoning." Allah's statement,
وَفَـكِهَةٍ مِّمَّا يَتَخَيَّرُونَ - وَلَحْمِ طَيْرٍ مِّمَّا يَشْتَهُونَ
(And with fruit that they may choose. And with the flesh of fowls that they desire.) meaning, whatever fruits they wish for will be distributed among them. This Ayah is a proof that we are allowed to choose the fruits that we prefer and wish to eat. Imam Ahmad recorded that Thabit said that Anas said that the Messenger of Allah ﷺ liked dreams. A man might have a dream, so he would ask about him if he did not know him, and would like to hear the dream if that man was praised for his good qualities. Once a woman came to him and said, "O Allah's Messenger! I had a dream that I was taken out of Al-Madinah and entered Paradise. I heard noise because of which Paradise wept. I looked and found so-and-so, so-and-so,' and she mentioned the names of twelve men whom the Prophet had sent with a military expedition. They were later brought on (in Paradise, in the dream) with their wounds still bleeding. It was said, `Take them to the river Baydakh or -- Baydhakh.' They were taken to that river and submerged in it and their faces turned as radiant as the full moon. They were brought a plate made of gold containing green dates. They ate as much of the green dates they wanted to and whenever they turned that plate around, they would eat from the fruit it contained, as much as they wanted, and I (the woman said) ate with them." Later on, that army sent an emissary to convey the news (of the battle) and he said that so-and-so and so-and-so died, mentioning the names of the twelve men who were mentioned in the dream. So, Allah's Messenger ﷺ called the woman and again asked her to mention her story, and she did. This is the narration that Abu Ya`la collected, and Al-Hafiz Ad-Diya' said, "This Hadith meets the criteria of Muslim." Allah said,
وَلَحْمِ طَيْرٍ مِّمَّا يَشْتَهُونَ
(And with the flesh of fowls that they desire.) Imam Ahmad recorded that Anas said that the Messenger of Allah ﷺ said,
«إِنَّ طَيْرَ الْجَنَّةِ كَأَمْثَالِ الْبُخْتِ، يَرْعَى فِي شَجَرِ الْجَنَّة»
(Birds of Paradise are like Bukht camels that graze in the trees of Paradise.) Abu Bakr commented, "O Allah's Messenger! Surely, these birds must be wonderful." The Messenger ﷺ said,
«آكِلُهَا أَنْعَمُ مِنْهَا»
(Those who eat them are more wonderful.) and repeated this statement thrice. The Prophet went on,
«وَإِنِّي لَأَرْجُو أَنْ تَكُونَ مِمَّنْ يَأْكُلُ مِنْهَا»
(And I hope that you will be among those who eat from them.) Only Imam Ahmad collected this Hadith using this chain of narration. Allah said;
كَأَمْثَـلِ اللُّؤْلُؤِ الْمَكْنُونِ
(Like unto preserved pearls.), indicating that they are just as white and pure fresh pearls. We mentioned Allah's statement,
كَأَنَّهُنَّ بَيْضٌ مَّكْنُونٌ
(As if they were eggs preserved.)(37:49), in Surat As-Saffat (chapter 37), and also their description in Surat Ar-Rahman (chapter 55). This is why Allah said afterwards,
جَزَآءً بِمَا كَانُواْ يَعْمَلُونَ
(A reward for what they used to do.) meaning, `these delights that We granted them are rewards for the good deeds that they performed (in this life).' Allah the Exalted said,
لاَ يَسْمَعُونَ فِيهَا لَغْواً وَلاَ تَأْثِيماً - إِلاَّ قِيلاً سَلَـماً سَلَـماً
(No Laghw (evil vain talk) will they hear therein, nor any sinful speech. But only the saying of: "Salaman (peace,)! Salaman (peace.)!") meaning they will not hear foul or unnecessary speech in Paradise.
لاَّ تَسْمَعُ فِيهَا لَـغِيَةً
(Where they shall neither hear harmful speech nor falsehood.) (88:11), meaning, no foul words are uttered therein. Allah said,
وَلاَ تَأْثِيماً
(nor any sinful speech.) meaning, nor speech that contains foul words,
إِلاَّ قِيلاً سَلَـماً سَلَـماً
(But only the saying of: "Salaman (peace!), Salaman (peace!)."), they will greet each other with Salam, just as Allah said in another Ayah,
تَحِيَّتُهُمْ فِيهَا سَلَـمٌ
(Their greeting therin will be: "Salaman (peace!).") (14:23) And, as we mentioned, their words will be free from impure and needless speech.
skupina iz ove i prijašnjih zajednica.
Onlar bu ümmetten ve geçmiş ümmetlerden oluşan bir topluluktur.
Ils seront issus en grand nombre de cette génération et des générations précédentes.
A group from this nation and from previous nation.
Một đoàn thể thời kỳ đầu của cộng đồng này và của những cộng đồng trước.
ثُلَّةٌ مِّنَ الْأَوَّلِينَ وَقَلِيلٌ مِّنَ الْآخِرِينَ (...many from the earlier generations, and of a small number from the later ones....56:13-14) The word ثُلَّةٌ thullatun, means 'a party, group, company'. Zamakhshari says that thullatun refers to 'a throng or a large number of people '.
Who are الْأَوَّلِينَ Awwalin (earlier generations) and الْآخِرِينَ 'Akhirin (later ones)?
The words 'awwalin' (earlier generations) and ` akhirin' (later ones) are used twice: First, in connection with As-sabiqun (the Foremost) who are favoured with special Divine nearness; and secondly, in connection with Ashab-ul-yamin [ the People of the Right, or the general body of believers ]. In the case of the 'Foremost' it is mentioned that there will be 'many' from amongst the 'awwalin' (earlier generations) who will be categorized as 'the Foremost', but from amongst the later generations, the number of the 'Foremost' will be smaller. As opposed to this, in the description of the People of the Right, the word 'thullah' (many) is applied to both 'earlier' and 'later' generations in the following words: ثُلَّةٌ مِّنَ الْأَوَّلِينَ وَثُلَّةٌ مِّنَ الْآخِرِينَ ( many from the first generations, and many from the later ones...56:39-40)
The question now is: Who are 'earlier generations' and 'later generations'? In this connection, two views of the commentators have been recorded: The first view is that 'earlier generations' include all the creation of Allah from the time of 'Adam to the time just prior to the advent of the 'Holy Prophet ﷺ . And 'later generations' include all the creation of Allah from the time of the advent of the Holy Prophet ﷺ to the Doomsday. This interpretation is recorded by Ibn Abi Hatim (رح) [ with a chain of transmitters ] from Mujahid and Hasan Basri رحمۃ اللہ علیہما . Ibn Jarir ؓ has preferred this interpretation. This interpretation has also been adopted in the Bayan-ul-Qur'an. This is supported by the Prophetic Tradition transmitted on the authority of Sayyidna Jabir Ibn ` Asakir reports the Tradition [ with his chain of transmitters ] thus: "When the first pair of verses regarding 'the Foremost' was revealed stating that they will comprise 'many from the first generations, and of a small number from the later ones, ثُلَّةٌ مِّنَ الْأَوَّلِينَ وَقَلِيلٌ مِّنَ الْآخِرِينَ [ 56:13-14], Sayyidna ` Umar Ibn Khattab ؓ enquired: '0 Messenger of Allah, will there be a larger number of 'the Foremost' from among the earlier generations and a small number from amongst us?' For about a year, no revelation in this connection came down. A year later, verses [ 39] and [ 40] ثُلَّةٌ مِّنَ الْأَوَّلِينَ وَثُلَّةٌ مِّنَ الْآخِرِينَ "many from the first generations, and many from the later ones." were revealed. The Messenger ﷺ of Allah called Sayyidna ` Umar ؓ and said to him:
اِسمَع یَا عُمَرُ مَا قَد اَنزَلَ اللہُ ثُلَّۃُ مَّنَ الاَوَّلِین وَ ثُلَّۃُ مَّنَ الاٰخِرِینَ اَلاَوَاِنَّ مِن اٰدَمَ اَلَیَّ ثُلَّۃُ وَّاُمَّتِی ثُلَّۃُ ۔ (الحدیث) – ابن کثیر۔
"0 ` Umar, listen to what Allah has revealed many from the first generations, and many from the later ones). Behold! From 'Adam to me is one thullah (throng) and my Ummah is another thullah' (throng)."
The theme of this Tradition is supported by the Tradition recorded by Imam Ahmad and Ibn Abi Hatim رحمۃ اللہ علیہما on the authority of Sayyidna Abu Hurairah ؓ that when verses [ 13] and [ 14] were revealed, the Companions ؓ found this painful, because they understood them to mean that the foremost believers from earlier nations are more numerous than those of this Ummah. As a result, verses [ 39] and [ 40] were revealed and the Messenger ﷺ of Allah stated 'I hope that you will comprise a quarter of the inmates of Paradise, a third of the inmates of Paradise. Rather, you are a half of the inmates of Paradise, and will have a share in the other half.' (Ibn Kathir) Thus, collectively, majority of the inmates of Paradise will be the followers of the Holy Prophet Muhammad ﷺ . However, a question arises about both these Traditions. The question is that verse 40 relates to the People of the Right, while verse 13 was about the Foremost. Then, how can verse 40 remove the concern of the Companions ؓ about verse 13?
Ruh-ul-Ma’ ani resolves the problem thus: The noble Companions ؓ ، in general, and Sayyidna ` Umar ؓ in particular, were saddened by the verse 13 presumably because they thought that the proportion of the later generations in the 'People of the Right' will be the same as it is in the Foremost, and thus the later generations will be small in number even among the 'People of the Right'. From this point of view, they thought their number in relation to all the inmates of Paradise, put together, will be very small. But when verses [ 39] and [ 40] were revealed, the point was clarified that collectively the majority of the inmates of Paradise will be the followers of the Holy Prophet ﷺ even though the collective number of later generations in the category of the Foremost' may be smaller as compared to the previous nations, especially since a large number of the previous nations will comprise the Prophets. In relation to them, it does not matter if the followers of the Holy Prophet ﷺ are fewer.
However, Ibn Kathir, Abu Hayyan, Qurtubi, Ruh-ul-Ma’ ani, Mazhari and others prefer another interpretation: 'the earlier generations' and 'the later generations imply, according to them, the earlier and the latter followers of the Holy Prophet's ﷺ own Ummah. 'Earlier generations', in their view, are the Companions ؓ of the Holy Prophet ﷺ and their pupils, who are termed in a Hadith as 'khair-ul-qurun' (the best generation), and 'later generations' include all those who came after them.
As for the Hadith narrated by Jabir quoted above from Ibn Kathir, in support of the first interpretation, Ibn Kathir himself has expressed his reservation about its chain of transmitters. He writes وَ لٰکِن فِی اِسنَادہٖ نَظَرُ "In its chain of transmission, there is some defect." In support of his own interpretation, he quotes verses relating to Ummah of the Holy Prophet ﷺ being the best of nations, as for instance كُنتُمْ خَيْرَ أُمَّةٍ You are the best of nations...". (3:110) Therefore, it is not possible that the foremost believers from earlier nations are more numerous than those of this Ummah. Thus ثُلَّةٌ مِّنَ الْأَوَّلِينَ 'many from the earlier generations' refers to the earlier generation of this Ummah and قَلِیلُ مِنَ الآخِرِین 'of a small number from the later generations' refers to the later generation of this Ummah from whom a small number will be included in the category of the 'Foremost'.
In support of this view, Ibn Kathir has cited the statement of Sayyidna Hasan Basri (رح) ، as recorded by Ibn Abi Hatim (رح) ، to the effect that he recited the Verse 10 about 'the Foremost' and said, 'They have predeceased, but 0 Allah! make us from amongst the People of the Right hand'. In another statement, Sayyidna Hasan Basri (رح) is reported to have said in explanation of Verse 13: ثُلَّثۃُ مِّمَّن مَّضیٰ مِن ھٰذِہِ الاُمَّۃِ ' 'Those foremost Faith are all from this Ummah'. Likewise, Muhammad Ibn Sirin said in connection with Verse 13 and 14: 'The scholars stated and hoped that they (the Foremost of earlier and later generations) will all be from amongst this Ummah.'
Ruh-ul-Ma’ ani puts forward the following Prophetic Hadith with a good chain of transmitters in support of the second interpretation:
اخرَجَ مُسَدَّدُ فِی مُسنَدِہ وَ ابن المنذِرِ وَ الطّبرَانِی وَابن مردویہ بِسنَدِ حَسَنِ عَن اَبِی بَکرَۃَ عَنِ النَّبِیِّ ؓ فِی قَولِہٖ سُبحَانَہ ثُلَّۃُ مَّنَ الاَوَّلِین وَ ثُلَّۃُ مِّنَ الاٰخرِینَ قالَ ھُمَا جَمِیعاً مِّن ھٰذِہِ الاُمَّۃِ ۔
"Musaddad in his Musnad, Ibn-ul-Mundhir, Tabarani and Ibn Marduyah report with a good chain on the authority of Sayyidna Abu Bakrah ؓ that, while interpreting verses [ 39] and [ 40] (Many from the earlier generations and of a small number from the later ones), the Holy Prophet ﷺ said: 'They are both from this Ummah.'"
Many Scholars of Hadith report another Prophetic Tradition with a weak chain on the authority of Sayyidna Ibn ` Abbas ؓ also. The wordings are: ھُمَا جَمِیعاً مِّن اُمَّتِی . "They [ the earlier and the later generations ] are from my Ummah." From this point of view, verse [ 7] of this Chapter وَكُنتُمْ أَزْوَاجًا ثَلَاثَةً "and you will be (divided into) three categories. [ 7] " addresses the Ummah of the Holy Prophet Muhammad ﷺ and all three categories will be from this Ummah.
Mazhari has held the first interpretation as improbable, because according to the clear text of the Qur'an, this Ummah is the best and most honoured of all nations. Therefore, it is inconceivable that the foremost believers from earlier nations should be more numerous than those of this Ummah. The higher rank of this Ummah vis-a-vis the other nations is proved by the express texts of the Holy Qur'an. The Qur'anic verse [ 3:110] reads: كُنتُمْ خَيْرَ أُمَّةٍ أُخْرِجَتْ لِلنَّاسِ "You are the best Ummah raised for the good of mankind...".Verse [ 3:110] reads: لِّتَكُونُوا شُهَدَاءَ عَلَى النَّاسِ وَيَكُونَ الرَّسُولُ عَلَيْكُمْ شَهِيدًا "...so that you should be witnesses over the people, and the Messenger a witness to you." Tirmidhi, Ibn Majah and Darimi have recorded a narration on the authority of Sayyidna Bahz Ibn Hakim ؓ in which the Holy Prophet ﷺ is reported to have said:
اَنتُم تُتِمُّونَ سَبعِینَ اُمّۃً اَنتُم اَخِیرُھا وَ اَکرَمُھَا عَلَی اللہِ تَعَلٰی
"You are complement to the seventy nations of the days of yore. You are the choicest one and the most honourable one in the sight of Allah."
Imam Bukhari (رح) narrates a Tradition on the authority of Sayyidna ` Abdullah Ibn Mas` ud ؓ in which the Messenger of Allah ﷺ is reported to have said: "Will it please you if you are a quarter of the inmates of Paradise?" The Companions replied: "Yes, indeed, it would please us." The Messenger of Allah ﷺ said:
وَالَّذِی نَفسِی بِیَدَہٖ اِنِّی لَاَرجُو اَن تَکُونُوا نِصفَ اَھلِ الجَنَّۃِ
"By Him in Whose control is my life! I hope that you will comprise a half of the inmates of Paradise." (Mazhari)
Tirmidhi, Hakim and Baihaqi report on the authority of Sayyidna Buraidah ؓ that the Messenger of Allah ﷺ said:
اَھلُ الجَنَّۃَ وَّ عِشرُونَ صَفِّا ثَمَانُونَ مِنھَا مِن ھٰذِہِ الاُمَّۃِ وَ اَربَعُونَ مِن سَایِٔر الاُمَم
"The inmates of Paradise will be ranged in 120 ranks: eighty of them will be from this Ummah, and forty from the rest of the nations." (Tirmidhi has rated this tradition as 'Hasan' and Hakim as 'sahih'.)
The ratio between this Ummah and other communities in Paradise is given differently at different times, ranging between one third, one quarter, a half and two-thirds. There is no conflict in the ratios mentioned on different occasions. That was based on the estimation of the Holy Prophet ﷺ which has been increasing at different times.
Una parte di questo popolo fa parte dei popoli del passato,
Isang pangkat mula sa kalipunang ito at mula sa mga kalipunang nauna
Namun, ada sedikit dari manusia di akhir zaman yang termasuk dalam golongan orang-orang yang terdepan dan didekatkan.
Solo algunos de los últimos en llegar estarán en primer lugar.
Rất ít người vào cuối thời đại là những người năng nổ thi đua hành đạo
A među ljudima, pred kraj svijeta biće malo onih koji će prednjačiti i biti bliski.
A few people at the end of time will be the foremost ones that are brought close.
Mais seul un petit nombre des gens de la Fin des Temps compteront parmi ces rapprochés.
İnsanların az bir kısmı da ahir zamanda hayırda yarışıp yakınlaştırılmış kimselerdendir.
at kaunti mula sa mga tao sa kahuli-hulihan ng panahon ang kabilang sa mga nangungunang pinalapit [kay Allāh],
e poche persone degli ultimi tempi saranno tra i primi, i più prossimi,
sa mga kamang hinabian ng ginto,
Na krevetima izvezenim zlatnim vezovima.
Altınla dokunmuş tahtlar üzerindedirler.
The reward of As-Sabiqun
عَلَىٰ سُرُرٍ مَّوْضُونَةٍ ([ They will be sitting ] on thrones woven with gold...56:15) The word مَّوْضُونَةٍ mawdunah, according to Ibn ` Abbas ؓ ، as recorded by Ibn Jarir, Ibn Abi Hatim, Baihaqi and others, means 'fabric woven or inwrought with gold thread'.
وِلْدَانٌ مُّخَلَّدُونَ (...by Immortal boys...56:17) meaning that the boys will never grow up, get old or change in shape. The preferred opinion is that the youths of Paradise, like the fair damsels of Paradise, will have been born in Paradise. They will be the servants of the inmates of Paradise. Hadith narratives indicate that there will be thousands of such servants for each of the inmates of Paradise.
Họ được nằm nghỉ trên những chiếc giường được làm bằng vàng.
En divanes tejidos con oro.
Mereka di atas permadani-permadani yang disulam dari emas.
On couches woven with gold.
su scranni ricamati d'oro,
Ils seront installés sur des lits ornés d’or.
Ils seront accoudés à ces lits, les uns faisant face aux autres, sans que personne parmi eux ne tourne le dos à quiconque.
na mga nakasandal sa mga kamang ito habang mga naghaharapan ng mga mukha nila, nang hindi tumitingin ang isa sa kanila sa batok ng iba pa sa kanya.
Biće naslonjeni na ovim divanima, okrenuti licima jedni prema drugima, i neće jedni drugima leđima biti okrenuti.
Mereka bertelekan di atas permadani-permadani ini sambil berhadap-hadapan dengan wajah-wajah mereka, salah seorang dari mereka tidak melihat kepada tengkuk orang lain.
poggiati su questi scranni, l'uno di fronte all'altro, nessuno guarderà le spalle dell'altro.
Họ ngồi tựa mình trên những chiếc giường này. Họ ngồi mặt đối mặt nhau, người này không nhìn lưng của người kia.
Karşılıklı oturup bu tahtlara yaslanırlar. Onlardan hiçbiri başkasının ensesine bakmaz.
Estarán recostados en ellos unos frente a otros y no se darán la espalda.
Reclining on these couches facing one another and no one will look at the back of another.
Mereka dikelilingi oleh anak-anak muda yang tidap pernah menjadi tua atau binasa, untuk melayani mereka.
Đi vòng quanh họ để phục vụ cho họ là những đứa trẻ mãi không già và không chết.
May papaligid sa kanila para sa paglilingkod sa kanila na mga batang lalaki na hindi dadapuan ng pag-uulyanin ni pagkalipol.
Circuleront parmi eux des garçons qui seront à leur service et qui ne connaîtront ni la vieillesse ni la mort.
Children who will never face old age or extinction will roam around them, to serve them.
Jóvenes que nunca enfrentarán la vejez ni la muerte estarán a su alrededor para servirles.
Oko njih kružit će kao posluga, vječni mladići koji nikada neće ostariti.
Kendilerine yaşlılık ve fanilik isabet etmeyen gençler, onlara hizmet etmek için etraflarında dolaşır.
I loro giovani servitori li serviranno senza invecchiare né morire.
Những đứa trẻ phục vụ đó đi vòng quanh họ với những cái bình, chiếc tách, ly để rót rượu cho họ. Và rượu được lấy từ dòng sông rượu của Thiên Đàng không bao giờ cạn.
Caminarán entre ellos llevando jarros con y sin asas, y vasos rebosantes del vino ilimitado que fluye en el Paraíso.
Papaligid ang mga ito sa kanila nang may mga inumang walang mga hawakan, mga pitsel na may mga hawakan, at isang kopa ng isang alak na dumadaloy sa paraiso nang hindi natitigil.
Anak-anak muda itu mengelilingi mereka dengan membawa gelas-gelas yang tidak punya pegangan, ceret-ceret yang punya pegangan, serta cangkir yang berisi arak yang mengalir tanpa henti di surga.
Porteranno loro coppe e brocche senza manico e bicchieri di vino, che scorrerà nel Paradiso senza sosta,
بِأَكْوَابٍ وَأَبَارِيقَ وَكَأْسٍ مِّن مَّعِينٍ (with bowls and jugs and a goblet of pure wine...56:18). The word akwab, plural of kub, refers to 'cups or glasses used for drinking. The word abariq, plural of ibriq, refers to jugs with sprouts'. The word ka's refers to 'a wine glass'. The word main refers to the fact that the glasses will contain wine drawn from a flowing spring.
sa čašama bez poklopaca i ibricima s poklopcima, i peharom punog vina iz izvora tekućeg, koji ne prestaje.
They will roam around them holding handle-less jugs, jugs with handles, and glasses of unlimited wine that flows in Paradise.
Ils feront passer parmi eux des coupes (dépourvues d’anse), des vases (pourvus d’anse) et un verre de vin provenant d’une source qui coule dans le Paradis sans ne jamais tarir.
(O hizmetçiler) kulpsuz kadehler, kulplu testiler ve cennetten akıp gelen ve kesintiye uğramayan şaraplarla dolu kadehlerle etraflarında dolaşırlar.
It is not like the wine of the world; it’s drinkers will not get headaches nor suffer intoxication.
Dünyadaki içkiler gibi değildir. Onu içenin ne başı ağrır, ne de aklı gider.
Rượu nơi Thiên Đàng không giống như rượu của trần gian, nó không làm người uống bị nhức đầu và mất trí.
[Ito ay] hindi gaya ng alak sa Mundo sapagkat hindi nasusundan ang tagainom nito ng isang sakit ng ulo ni ng pagkaalis ng pang-unawa.
لَّا يُصَدَّعُونَ عَنْهَا (from which they will neither suffer headache ....56:19). The Arabic verb is derived from suda' which means 'headache'. When worldly wine is taken in large quantity, it gives the drinker excruciating headache and makes him feel dizzy. The Heavenly wine is free from such harmful effects.
لَا يُنزِفُونَ nor will they be intoxicated...56:19). The Arabic verb is derived from nazf, the root-meaning of which being 'the well became empty, all the water having been taken out of it.' Here it means 'the spring of his brain or mind or senses became exhausted.'
che non è come il vino della vita, berlo non crea mal di testa né fa perdere la ragione.
No es como el vino de este mundo, quienes lo beban no sufrirán dolores de cabeza ni embriaguez.
Ce vin ne sera pas semblable au vin du bas monde: il ne provoquera ni maux de tête ni n’altèrera la raison.
Ia tidak seperti arak dunia karena ia tidak membuat peminumnya pusing dan tidak menghilangkan akal pikirannya.
Nije kao dunjalučko vino, jer od njega ni glava ne boli, niti se gubi svijest.
I oko njih će kružiti vječni mladići, noseći voće koje će oni da biraju.
O hizmetlerinde bulunan gençler, istedikleri meyveler ile etraflarında dolanırlar.
Questi giovani serviranno loro la frutta che sceglieranno,
Los jóvenes sirvientes también circularán a su alrededor llevando frutas, de las cuales podrán elegir.
Papaligid sa kanila ang mga batang ito nang may prutas mula sa napipili nila.
Anak-anak muda itu mengelilingi mereka dengan membawa buah-buahan yang mereka pilih.
Ces garçons feront circuler parmi eux des fruits qu’eux-mêmes auront choisis.
These children will also roam around them with fruits, from which they may choose.
Những đứa trẻ đó đi vòng quanh họ mang theo đủ loại trái cây để họ tha hồ lựa chọn.
Anak-anak muda itu juga mengelilingi mereka dengan membawa daging burung yang mereka inginkan.
Ainsi que toute chair d’oiseaux qu’ils désireront.
وَلَحْمِ طَيْرٍ مِّمَّا يَشْتَهُونَ (and the meat of birds that they desire....56:21]. It is recorded in a Prophetic Tradition that the inmates of Paradise will get meat of whatever birds they desire, as and when they desire it.
I kružit će oko njih, noseći im ptičije meso koje god budu htjeli.
They will also roam around with the meat of birds their hearts desire.
Những đứa trẻ đó đi vòng quanh họ tay bưng các loại thịt chim để họ thỏa thích chọn lựa.
Nefislerinin arzuladığı kuş etleriyle de etraflarında dolanırlar.
Papaligid ang mga ito nang may karne ng ibon kabilang sa ninanasa ng mga sarili nila.
También les ofrecerán la carne de ave que sus corazones deseen.
e serviranno loro la carne di uccello che desiderano.
They will also have beautiful, wide-eyed women in Paradise.
E, nel Paradiso, avranno donne con occhi grandi e belli,
Di surga itu mereka memiliki bidadari-bidadari yang bermata lebar lagi sangat cantik.
Ukol sa kanila sa paraiso ay mga babaing malalapad ang mga mata sa karikitan,
Oni će u Džennetu imati žene, krupnih i lijepih očiju.
Dans le Paradis, ils auront des femmes aux grands yeux et d’une grande beauté.
Tendrán mujeres hermosas y de bellos ojos en el Paraíso.
Cennette onlar için gözleri iri güzel kadınlar vardır.
Trong Thiên Đàng, họ được cho các nàng trinh nữ có làng da trắng mịn với đôi mắt to tròn tuyệt đẹp.
Como perlas protegidas dentro de sus corazas.
Mereka seperti mutiara yang tersimpan di dalam cangkangnya.
come perle preservate nella loro conchiglia,
Sanki sedefinin içinde saklı inciler gibi.
Các nàng trinh nữ tựa như những viên ngọc trai được cất giữ rất kỹ.
Like pearls protected within their shells.
Semblables à des perles préservées dans leurs coquilles.
na gaya ng mga tulad ng mga mutyang pinangangalagaan sa mga kabibe ng mga ito.
One su slične kao biseri skriveni i čuvani u školjkama.
As a reward for the good actions they used to do in the world.
Hal itu sebagai balasan atas amal saleh yang pernah mereka lakukan selama di dunia.
ricompensa per le buone azioni che compivano in vita.
Một phần thưởng dành cho họ vì những việc làm ngoan đạo mà họ đã hoàn thành ở trần gian.
(Bütün bunlar) dünyada işlemiş oldukları salih amellerin karşılığında mükâfat olarak verilir.
En recompensa por las buenas obras que hicieron en el mundo.
Ceci, en guise de rétribution pour les œuvres pieuses qu’ils accomplissaient dans le bas monde.
[Ito ay] bilang gantimpala para sa kanila dahil sa dati nilang ginagawa na mga gawang maayos sa Mundo.
to će im biti nagrada za dobra djela koja će činiti na dunjaluku.
Dans le Paradis, ils n’entendront pas de paroles obscènes ni de paroles qui valent un péché à leur auteur.
U Džennetu neće biti razvratnog govora, niti onoga što čovjeka vodi u grijeh.
Di dalam surga itu, mereka tidak mendengar ucapan yang keji dan tidak pula mendengar hal yang membuat pelakunya berdosa.
They will not hear any foul language in Paradise, nor any language that incurs sin.
No se oirá ningún tipo de insultos en el Paraíso, ni incitación al pecado.
Hindi sila makaririnig sa paraiso ng isang mahalay na mahalay sa pananalita ni ng nagdudulot sa tao ng isang kasalanan.
Cennette ne boş bir söz, ne de sahibine günah getirecek söz işitirler.
Trong Thiên Đàng, con người không còn nghe thấy lời lẽ tục tĩu và tội lỗi nữa.
Non ascolteranno, nel Paradiso, parole oscene, né parole che conducono al peccato.
Non ascolteranno altro che il saluto degli angeli e il saluto reciproco.
Meleklerin kendilerine verdiği selam ve birbirleri arasındaki selamlaşmalardan başka bir şey işitmezler.
Trong Thiên Đàng, mọi người chỉ còn nghe mỗi tiếng chào bằng an của các Thiên Thần đến với họ và lời chào bằng an giữa họ với nhau.
Ils n’entendront que les salutations que leur adresseront les anges ainsi que celles qu’ils s’adresseront les uns aux autres.
Neće čuti osim selam koji će im meleki nazivati, i koji će jedni drugima nazivati.
Ellos oirán los saludos de los ángeles, y los saludos de unos a otros.
Mereka tidak mendengar selain ucapan salam dari malaikat untuk mereka dan ucapan salam sebagian dari mereka kepada sebagian yang lain.
Hindi sila makaririnig maliban sa pagbati ng mga anghel sa kanila at pagbati nila sa isa't isa!
The group at the forefront (as-sabiqun) will comprise of those who, immediately accept the Truth when it appears before them, and surrender themselves to it without hesitation. According to the Prophet’s wife, ‘A’ishah, the Prophet said, ‘Do you know, on the Day of Judgement, who will be the first to find a place in the protective shade of God?’ People said that God and His Prophet knew best. Then he said, ‘It will be those to whom Truth was presented and they accepted it. When Truth was demanded of them, they gave it. They gave the same decision with regard to others as they did with regard to themselves.’ (Tafsir ibn Kathir). In the early period of the call for Truth, for those who came forward and embraced Islam, it was a discovery. The generation coming after them, regarded Islam as a legacy. It is this difference between discovery and legacy which raises the status of first group over that of the second group. Naturally, the second group is larger in number than the first group. In the Hereafter, there will be ordinary rewards for the second group while, for the first group, there will be royal rewards.
They will only hear the angels greeting them, and the greetings of one another.
Ang mga kasamahan ng kanan na bibigyan ng talaan nila sa mga kanang kamay nila ay kay dakila ng kalagayan nila at pumapatungkol sa kanila sa ganang kay Allāh.
E le persone di destra coloro che riceveranno i loro libri con la mano destra, quanto e alto il loro rango presso Allāh
The Reward of Those on the Right After
Allah mentioned the final destination of those foremost in faith, the nearest to Him, He next mentioned the end of those on the right, the righteous believers. Maymun bin Mihran said that those on the right side are lesser in rank than the foremost in faith. Allah said,
وَأَصْحَـبُ الْيَمِينِ مَآ أَصْحَـبُ الْيَمِينِ
(And those on the right -- how (fortunate) will be those on the right) who are those on the right, what is their condition and what will their final destination be like Allah next answers this question by saying,
فِى سِدْرٍ مَّخْضُودٍ
((they will be) among Sidr Makhdud.) Ibn `Abbas, `Ikrimah, Mujahid, Ibn Al-Ahwas, Qasamah bin Zuhayr, As-Safr bin Nusayr, Al-Hasan, Qatadah, `Abdullah bin Kathir, As-Suddi, Abu Hazrah and several others said, "The kind without thorns." And from Ibn `Abbas: "It is the one that is laden with fruits." This is also reported from `Ikrimah and Mujahid. Similar was also said by Qatadah as we mentioned. So it is the one with a full load of fruits without thorns. So it appears that both meanings apply here. The lote tree, of this life is thorny and carries few fruits. In the Hereafter, it is the opposite; it does not have thorns and carries plenty of fruit, the weight of which strains its trunk. `Utbah bin `Abd As-Sulami said, "I was sitting with Allah's Messenger ﷺ, when a bedouin came and said, `O Messenger of Allah! Have you heard about the tree that has more thorns than any other being in Paradise' Meaning the Talh tree. So Allah's Messenger ﷺ said:
«إِنَّ اللهَ يَجْعَلُ مَكَانَ كُلِّ شَوْكَةٍ مِنْهَا ثَمَرَةً، مِثْلَ خُصْوَةِ التَّيْسِ الْمَلْبُودِ، فِيهَا سَبْعُونَ لَوْنًا مِنَ الطَّعَامِ، لَا يُشْبِهُ لَوْنٌ آخَر»
(For each spot that there was a thorn on it, Allah instead put fruit, similar to a castrated tight skinned ram, a food having seventy colors, each different than the other.) Allah's said,
وَطَلْحٍ مَّنضُودٍ
(and among Talh Mandud.) refers to large thorny shrub that used to grow in the area of Hijaz (Western Arabia). Mujahid said that
مَّنْضُودٍ
(Mandud) means: "Its fruits are piled on top of each other. Allah is reminding the Quraysh of these kinds of trees, since they used to like the shade that the Talh and Sidr provided for them." Ibn Abi Hatim recorded that Abu Sa`id said that
وَطَلْحٍ مَّنضُودٍ
(Talh Mandud) means: "The banana tree." And he (Ibn Abi Hatim) said, "Similar is reported from Ibn `Abbas, Abu Hurayrah, Al-Hasan, `Ikrimah, Qasamah bin Zuhayr, Qatadah and Abu Hazrah. " Mujahid and Ibn Zayd said similalry, Ibn Zayd added, "The people of Yemen call the banana tree, Talh." Ibn Jarir mentioned no other explanation for Talh. Allah said,
وَظِلٍّ مَّمْدُودٍ
(And in shade Mamdud (extended).) Al-Bukhari recorded that Abu Hurayrah said that the Prophet said,
«إِنَّ فِي الْجَنَّةِ شَجَرَةً يَسِيرُ الرَّاكِبُ فِي ظِلِّهَا مِائَةَ عَامٍ لَا يَقْطَعُهَا، اقْرَؤُوا إِنْ شِئْتُمْ:
وَظِلٍّ مَّمْدُودٍ »
(In Paradise, there is a tree that a rider can travel for a hundred years under its shade but would not be able to pass it. Recite if you will: (And in shade extended.)) Muslim also collected this Hadith. Imam Ahmad recorded that Abu Hurayrah said that the Messenger of Allah ﷺ said,
«إِنَّ فِي الْجَنَّةِ شَجَرَةً يَسِيرُ الرَّاكِبُ فِي ظِلِّهَا مِائَةَ عَامٍ، اقْرَؤُوا إِنْ شِئْتُمْ:
وَظِلٍّ مَّمْدُودٍ »
(There is a tree in Paradise the shade of which a rider would take one hundred years to pass. Recite if you will: (And in shade extended.)) Muslim, Al-Bukhari and `Abdur-Razzaq collected this Hadith. Allah said,
وَفَـكِهَةٍ كَثِيرَةٍ - لاَّ مَقْطُوعَةٍ وَلاَ مَمْنُوعَةٍ
(And fruit in plenty, whose supply is not cut off nor are they out of reach.) indicating that they will have plenty of fruits of various kinds, that which no eye has ever seen, no ear has ever heard of and no heart has ever imagined, as Allah said,
كُلَّمَا رُزِقُواْ مِنْهَا مِن ثَمَرَةٍ رِّزْقاً قَالُواْ هَـذَا الَّذِى رُزِقْنَا مِن قَبْلُ وَأُتُواْ بِهِ مُتَشَـبِهاً
(Every time they will be provided with a fruit therefrom, they will say: "This is what we were provided with before, "and they will be given things in resemblance.)(2:25) The shape will appear similar, but the taste is different. In the Two Sahihs, Sidrat Al-Muntaha (the tree in the seventh heaven) is described as:
«فَإِذَا وَرَقُهَا كَآذَانِ الْفِيَلَةِ، وَنَبْقُهَا مِثْلُ قِلَالِ هَجَر»
(...its leaves were like the ears of elephants and its Nabir fruits resembled the clay jugs of Hajar.) The Two Sahihs also collected a Hadith from Ibn `Abbas, who said, "The sun was eclipsed and Allah's Messenger ﷺ led the people in the Eclipse prayer. They asked, `O Allah's Messenger, we saw you reach out for something while standing (in prayer), but then you stepped back.' He said,
«إِنِّي رَأَيْتُ الْجَنَّةَ فَتَنَاوَلْتُ مِنْهَا عُنْقُودًا، وَلَوْ أَخَذْتُهُ لَأَكَلْتُمْ مِنْهُ مَا بَقِيَتِ الدُّنْيَا»
(I saw Paradise and reached out for a cluster of fruit from it. Had I done so, you would have kept eating from it for the remainder of the life of the world.)" Imam Ahmad recorded that `Utbah bin `Abd As-Sulami said, "A bedouin man came to the Messenger of Allah ﷺ and asked him about the Hawd and Paradise. The bedouin asked, `Does Paradise have fruits' The Prophet said,
«نَعَمْ، وَفِيهَا شَجَرَةٌ تُدْعَى طُوبَى»
(Yes, and it also has a tree called Tuba.) (He ) said something more saying but I could not recall it. The bedouin asked, `Does it look like any of the trees that grow in our area' The Prophet said,
«لَيْسَتْ تُشْبِهُ شَيْئًا مِنْ شَجَرِ أَرْضِك»
(There is nothing resembling it among the trees in your land.) The Prophet then asked him,
«أَتَيْتَ الشَّامَ؟»
(Have you traveled to Ash-Sham area) The bedouin said: `No.' The Prophet said,
«تُشْبِهُ شَجَرَةً بِالشَّامِ تُدْعَى الْجَوْزَةَ، تَنْبُتُ عَلَى سَاقٍ وَاحِدَةٍ، وَيَنْفَرِشُ أَعْلَاهَا»
(It looks like a tree that grows in Ash-Sham area and is called Al-Jawzah, which stands on one stem but its branches grow all around to the fullest extent.) The bedouin asked, `How big is the cluster of its fruits' The Prophet said,
«مَسِيرَةُ شَهْرٍ لِلْغُرَابِ الْأَبْقَعِ وَلَا يَفْتُر»
(The distance that the crow flies in one month without rest.) The bedouin asked, `How huge its trunk is' The Prophet said,
«لَوِ ارْتَحَلَتْ جَذَعَةٌ مِن إِبِلِ أَهْلِكَ مَا أَحَاطَتْ بِأَصْلِهَا، حَتْى تَنْكَسِرَ تَرْقُوَتُهَا هَرَمًا»
(If a four-year old she-camel that your family owns travels it, it will not completely pass its trunk until its shoulders break from old age.) The man asked, `Does it bear grapes' The Prophet answered in yes. The bedouin asked, `How big are the grapes' The Prophet said,
«هَلْ ذَبَحَ أَبُوكَ تَيْسًا مِنْ غَنَمِهِ قَطُّ عَظِيمًا؟»
(Has your father ever slaughtered a ram) The bedouin answered, `Yes,' and the Prophet asked him,
«فَسَلَخَ إِهَابَهُ فَأَعْطَاهُ أُمَّكَ فَقَالَ: اتَّخِذِي لَنَا مِنْهُ دَلْوًا؟»
(And then he skinned it and gave the skin to your mother and asked her to make a hanging bucket out of it) The bedouin again said yes and said, `This grape would suffice for me and my family!' The Prophet agreed and said,
«نَعَمْ، وَعَامَّةَ عَشِيرَتِك»
(Yes, and also for the rest of your clan.)" Allah's statement,
لاَّ مَقْطُوعَةٍ وَلاَ مَمْنُوعَةٍ
(Whose supply is not cut off nor are they out of reach.) The supply of these fruits never runs out, winter or summer. Rather, they are always available for those who want to eat from them, forever. Whenever these fruits are desired, they will be available and easy to grasp by Allah's power. Qatadah said, "Nothing will prevent them from reaching out to get these fruits, no branches, thorns or distance." We mentioned a Hadith before that states that whenever someone takes a fruit in Paradise, another one grows in its place. Allah said, afterwards:
وَفُرُشٍ مَّرْفُوعَةٍ
(And on couches, raised high.) meaning, high, soft and comfortable. Allah said,
إِنَّآ أَنشَأْنَـهُنَّ إِنشَآءً - فَجَعَلْنَـهُنَّ أَبْكَـراً - عُرُباً أَتْرَاباً - لاًّصْحَـبِ الْيَمِينِ
(Verily, We have created them a special creation. And made them virgins.`Urub, Atrab. For those on the right.) The Ayat describe the women who will be on the beds and couches, but since mentioning the beds hints to them, they were not directly mentioned. For instance, Allah said that Sulayman said,
إِذْ عُرِضَ عَلَيْهِ بِالْعَشِىِّ الصَّـفِنَـتُ الْجِيَادُ - فَقَالَ إِنِّى أَحْبَبْتُ حُبَّ الْخَيْرِ عَن ذِكْرِ رَبِى حَتَّى تَوَارَتْ بِالْحِجَابِ
(When there were displayed before him, in the afternoon, well-trained horses of the highest breed. He said, "I did love the good instead of remembering my Lord," till the time was over, and it had hidden in the veil (of night).) (38:31-32), "it" (Tawarat) refers to the sun setting, according to the scholars of Tafsir. Al-Akhfash said that Ayah,
إِنَّآ أَنشَأْنَـهُنَّ
(Verily, We have created them), implied the maidens of Paradise although it did not mention them directly. Abu `Ubaydah said that they were mentioned before in Allah's statement,
وَحُورٌ عِينٌ - كَأَمْثَـلِ اللُّؤْلُؤِ الْمَكْنُونِ
(And Hur (fair females) with wide lovely eyes. Like preserved pearls.) Therefore, Allah's statement,
إِنَّآ أَنشَأْنَـهُنَّ
(Verily, We have created them), meaning, in the other life, after they became old in this life, they were brought back while virgin, youthful, being delightfully passionate with their husbands, beautiful, kind and cheerful. Abu Dawud At-Tayalisi recorded that Anas said that the Messenger of Allah ﷺ said,
«يُعْطَى الْمُؤْمِنُ فِي الْجَنَّةِ قُوَّةَ كَذَا وَكَذَا فِي النِّسَاء»
(In Paradise, the believer will be given such and such strength for women.) Anas said, "I asked, `O Allah's Messenger! Will one be able to do that' He said,
«يُعْطَى قُوَّةَ مِائَة»
(He will be given the strength of a hundred (men).)" At-Tirmidhi also recorded it and said, "Sahih Gharib." Abu Al-Qasim At-Tabarani recorded that Abu Hurayrah said that the Messenger of Allah ﷺ was asked, "O Allah's Messenger! Will we have sexual intercourse with our wives in Paradise" He said,
«إِنَّ الرَّجُلَ لَيَصِلُ فِي الْيَوْمِ إِلَى مِائَةِ عَذْرَاء»
(The man will be able to have sexual intercourse with a hundred virgins in one day.) Al-Hafiz Abu `Abdullah Al-Maqdisi said, "In my view, this Hadith meets the criteria of the Sahih, and Allah knows best." Allah's statement,
عُرُباً
(`Urub,) Sa`id bin Jubayr reported that Ibn `Abbas said, "They are in an infatuated state with their husbands, haven't you ever seen a she-camel in heat She is like that." Ad-Dahhak reported from Ibn `Abbas who said, "The Urub and their husbands are their sweet hearts, and they are their husbands' sweet hearts." Similar was said by `Abdullah bin Sarjis, Mujahid, `Ikrimah, Abu Al-`Aliyah, Yahya bin Abi Kathir, `Atiyah, Al-Hasan, Qatadah, Ad-Dahhak and others. Ad-Dahhak reported from Ibn `Abbas;
أَتْرَاباً
(Atrab), means "They will be of one age, thirty-three years old." Mujahid said, "Equal (age)." And in a different narration, "Similar (age)." `Atiyah said, "Comparative." Allah said,
لاًّصْحَـبِ الْيَمِينِ
(For those on the right.) meaning, these women were created, kept or given in marriage to those on the right. It appears that the meaning here is that they were created for those on the right side, because Allah said,
إِنَّآ أَنشَأْنَـهُنَّ إِنشَآءً - فَجَعَلْنَـهُنَّ أَبْكَـراً - عُرُباً أَتْرَاباً - لاًّصْحَـبِ الْيَمِينِ
(Verily, We have created them a special creation. And made them virgins. `Urub, Atrab. For those on the right.) This is the view of Ibn Jarir. It is possible that Allah's statement,
لاًّصْحَـبِ الْيَمِينِ
(For those on the right.) refers to the description that came just before,
عُرُباً أَتْرَاباً - لاًّصْحَـبِ الْيَمِينِ
(Atrab. For those on the right.) meaning, in their age. Al-Bukhari and Muslim recorded that Abu Hurayrah said that the Messenger of Allah ﷺ said,
«أَوَّلُ زُمْرَةٍ يَدْخُلُونَ الْجَنَّةَ عَلَى صُورَةِ الْقَمَرِ لَيْلَةَ الْبَدْرِ، وَالَّذِينَ يَلُونَهُمْ عَلَى ضَوْءِ أَشَدِّ كَوْكَبٍ دُرِّيَ فِي السَّمَاءِ إِضَاءَةً، لَا يَبُولُونَ، وَلَا يَتَغَوَّطُونَ، وَلَا يَتْفُلُونَ، وَلَا يَتَمَخَّطُونَ، أَمْشَاطُهُمُ الذَّهَبُ، وَرَشْحُهُمُ الْمِسْكُ، وَمَجَامِرُهُمُ الْأَلُوَّةُ، وَأَزْوَاجُهُمُ الْحُورُ الْعِينُ، أَخْلَاقُهُمْ عَلَى خُلُقِ رَجُلٍ وَاحِدٍ، عَلَى صُورَةِ أَبِيهِمْ آدَمَ، سِتُّونَ ذِرَاعًا فِي السَّمَاء»
(The first group to enter Paradise will be (shining) like the moon when it is full. The next group will be like the most radiant planet in the sky. They will not urinate, relieve nature, spit or blow their noses. Their combs will be of gold and their sweat of musk; and censers of aloeswood will be used. Their wives will be from Al-Hur Al-`Ayn. Their shape will be similar to each other, the shape of their father `Adam, sixty cubits high in the sky.) Allah's statement,
ثُلَّةٌ مِّنَ الاٌّوَّلِينَ وَثُلَّةٌ مِّنَ الاٌّخِرِينَ
(A multitude of those will be from the first generation. And a multitude of those will be from the later generations.) means, a multitude of those on the right will come from the earlier generations and a multitude from the latter generations. Ibn Abi Hatim recorded that `Abdullah bin Mas`ud said, "We were with the Prophet one night and in the next morning we went to him and he said,
«عُرِضَتْ عَلَيَّ الْأَنْبِيَاءُ وَأَتْبَاعُهَا بِأُمَمِهَا، فَيَمُرُّ عَلَيَّ النَّبِيُّ، وَالنَّبِيُّ فِي الْعِصَابَةِ، وَالنَّبِيُّ فِي الثَّلَاثَةِ، وَالنَّبِيُّ وَلَيْسَ مَعَهُ أَحَد»
(Some Prophets and their nations were displayed before me. A Prophet would pass in front of me with a group of men, and another with three men, and another with nobody with him.) Qatadah, one of the narrators of the Hadith, then recited this Ayah,
أَلَيْسَ مِنْكُمْ رَجُلٌ رَّشِيدٌ
(Is there not among you a single right-minded man)(11:78)
«حَتْى مَرَّ عَلَيَّ مُوْسَى بْنُ عِمْرَانَ فِي كَبْكَبَةٍ مِنْ بَنِي إِسْرَائِيل»
(Until Musa, son of `Imran passed me, with a great crowd from the Children of Israel.) So he said;
«قُلْتُ: رَبِّي مَنْ هذَا؟ قَالَ: هذَا أَخُوكَ مُوسَى بْنُ عِمْرَانَ وَمَنْ تَبِعَهُ مِنْ بَنِي إسْرَائِيل»
«قُلْتُ: رَبِّ فَأَيْنَ أُمَّتِي؟ قَالَ: انْظُرْ عَنْ يَمِينِكَ فِي الظِّرَاب»
«فَإِذَا وُجُوهُ الرِّجَال»
«قَالَ: أَرَضِيتَ؟»
«قُلْتُ: قَدْ رَضِيتُ رَب»
«انْظُرْ إِلَى الْأُفُقِ عَنْ يَسَارِكَ، فَإِذَا وُجُوهُ الرِّجَال»
«أَرَضِيتَ؟ قُلْتُ: قَدْ رَضِيتُ رَب»
«فَإِنَّ مَعَ هؤُلَاءِ سَبْعِينَ أَلْفًا يَدْخُلُونَ الْجَنَّةَ بِغَيْرِ حِسَاب»
(So, I asked my Lord, "Who is this" He said, "This is your brother Musa, son of `Imran, and those who followed him among the Children of Israel." I said, "O Lord! Where is my Ummah" Allah said, "Look to your right on the hill," and I looked and saw faces of men. Allah said, "Are you pleased," and I said, "I am pleased O Lord!" Allah said, "Look to the horizon to your left," and I saw faces of men. He again asked, "Are you pleased," and I said, "I am pleased, O Lord!" He said, "And with them are seventy-thousand who will enter Paradise without reckoning.") `Ukkashah bin Mihsan from Bani Asad, one of those who participated in the battle of Badr, said, `O Allah's Messenger! Invoke Allah to make me one of them.' The Prophet said,
«اللْهُمَّ اجْعَلْهُ مِنْهُم»
(O Allah, make him one of them.) Another man said, `O Allah's Messenger, invoke Allah to make me one of them.' The Prophet said,
«سَبَقَكَ بِهَا عُكَّاشَة»
(`Ukkashah beat you to it.) Allah's Messenger ﷺ said,
«فَإِنِ اسْتَطَعْتُمْ فِدَاكُمْ أَبِي وَأُمِّي أَنْ تَكُونُوا مِنْ أَصْحَاب السَّبْعِينَ فَافْعَلُوا، وَإِلَّا فَكُونُوا مِنْ أَصْحَابِ الظِّرَابِ، وَإِلَّا فَكُونُوا مِنْ أَصْحَابِ الْأُفُقِ، فَإِنِّي قَدْ رَأَيْتُ نَاسًا كَثِيرًا قَدْ تَأَشَّبُوا حَوْلَه»
(Therefore, may I sacrifice my father and mother for you! Try to be among the seventy (thousands), or among the crowds on the right, or the crowds that covered the side of the horizon, because I saw large crowds gathering on that side.) He continued:
«إِنِّي لَأَرْجُو أَنْ تَكُونُوا رُبُعَ أَهْلِ الْجَنَّة»
(I hope that you will be a fourth of the people of Paradise.) and we said, `Allahu Akbar. ' He said,
«إِنِّي لَأَرْجُو أَنْ تَكُونُوا ثُلُثَ أَهْلِ الْجَنَّة»
(I hope that you will be a third of the people of Paradise.) and we said, `Allahu Akbar.' The Prophet said,
«إِنِّي لَأَرْجُو أَنْ تَكُونُوا نِصْفَ أَهْلِ الْجَنَّة»
(I hope that you will be half of the people of Paradise,) and we said `Allahu Akbar.' Then Allah's Messenger ﷺ recited this Ayah:
ثُلَّةٌ مِّنَ الاٌّوَّلِينَ وَثُلَّةٌ مِّنَ الاٌّخِرِينَ
(A multitude of those will be from the first generation. And a multitude of those will be from the later generations.) We said to each other, `Who are those seventy thousand' We then said, `They are those who were born in Islam and did not associate (anything or anyone in the worship of Allah).' When what we said reached the Prophet , he said,
«بَلْ هُمُ الَّذِينَ لَا يَكْتَوُونَ، وَلَا يَسْتَرْقُونَ وَلَا يَتَطَيَّرُونَ، وَعَلَى رَبِّهِمْ يَتَوَكَّلُون»
(They are the people who do not get treated by cauterization themselves, do not ask for Ruqyah (get oneself treated by the recitation of some verses of the Qur`an) and do not draw an evil omen from (birds), but put their trust (only) in their Lord.)" This Hadith has many chains of narration collected in the Sahihs and other collections of Hadith.
A oni s desne strane, oni kojima će knjiga djela biti data u desnu ruku, kako li je samo velik njihov položaj kod Allaha.
Dan golongan kanan, yaitu orang yang kitab catatan amal mereka diserahkan ke tangan kanan mereka, sungguh betapa agung kedudukan dan kemuliaan mereka di sisi Allah.
And the People of the Right: who are the People of the Right? Their rank and status with Allah is indeed, great!
27- Amel defterleri sağdan verilecek olanlar, ne mutludur amel defterleri sağdan verilecek olanlar!
28- Dikensiz Arabistan kirazı,
29- Üst üste yığılı muzlar,
30- Yayılmış gölgeler,
31- Sürekli akan bir su,
32,33- Bitip tükenmeyecek ve yasaklanmayacak pek çok meyve;
34- Ve yükseltilmiş döşekler (bulunan cennetlerdedirler).
35- Biz o (cennet kadınlarını) yeniden yarattık da;
36- Onları hem bakire kıldık;
37- Hem de eşlerine düşkün ve yaşıt…
38- (Bunlar hep) amel defterleri sağdan verilenler içindir.
39- Onlar öncekiler içinde de çoktur;
40- Sonrakiler içinde de çoktur.
27. “Amel defterleri sağdan verilecek olanlar, ne mutludur amel defterleri sağdan verilecek olanlar!” Yani onların şanı yüce, halleri pek muazzamdır!
28. “Dikensiz Arabistan kirazı” yani zararlı dikenleri ve kötü dalları koparılmış, bunun yerine güzel meyveler yaratılmıştır. Arabistan kirazı ağacının koyu ve vücudu rahatlatan gölgesi önemli bir özelliğidir.
29. “Üst üste yığılı muzlar” Muz bilinen bir ağaçtır. Ağacının yaprakları oldukça büyüktür. Dallarında can çekici ve lezzetli meyveler olur.
31. “Sürekli akan bir su” pek çok pınarlar, akan ırmaklar ve kaynayıp coşan sular.
32-33. “Bitip tükenmeyecek ve yasaklanmayacak pek çok meyve.” Bu meyveler dünya meyveleri gibi bir zaman bulunacak, bir zaman bulunmayacak ve onu arayan tarafından zorlukla elde edilecek türden değildir. Aksine bu meyveler sürekli vardır. Bunların toplanmaları da pek kolaydır. Kul, hangi durumda olursa olsun rahatlıkla bunlara ulaşabilir.
34. “Ve yükseltilmiş döşekler.” Bu döşekleri, sedirlerin üzerinde oldukça yüksek olacaktır. Bu döşeklerin ipekten, altından, inciden süsleri ve Yüce Allah’tan başka kimsenin bilemediği nitelikleri vardır.
35. “Biz o (cennet kadınlarını)” cennet ehli olan kadınları, dünyadaki yaratılıştan başka, kâmil ve yok olması kabil olmayan bir şekilde “yeniden yarattık.”
36. “Onları hem” küçükleri ile büyükleri ile “bakire kıldık.” İfadelerin genel oluşu, hem hurileri hem de dünya kadınlarını kapsamaktadır. Bu bakire oluş vasfı hiçbir zaman onlardan ayrılmayacaktır.
37. Aynı şekilde onlar “eşlerine düşkün ve yaşıt” olacaklardır. Bu özelik de hiçbir zaman onlardan ayrılmayacaktır. (“Eşlerine düşkün” diye meali verilen) “عُرُبًا ”; kocası tarafından çok sevilen, güzel konuşan, güzel görünüşlü, nazlı, sevgi dolu olan kadın demektir. Böyle bir kadın konuştuğu zaman insanın aklını başından alır, konuşmasını dinleyen sözü bitmesin diye arzu eder. Hele de oldukça güzel seslerle ve neşe verici nağmelerle şarkı söylediği vakit. Böylesinin edebine, heybetine, davranışına baktığı zaman kocasının kalbi sevinç ve neşe ile dolar. Bir yerden bir başka yere geçti mi orası onun güzel kokusu ve aydınlığı ile dolar. Bu güzelliğe cima esnasındaki cilveleri de dahildir.
Yaşıt olmalarına gelince bu gençlik yaşının kemâli olarak kabul edilen otuz üç yaş olacaktır.
İşte onların hanımları kocalarına düşkün ve hep aynı yaşta olacak, uyumlu, geçimli, hoşnut, hoşnut edici olacaklardır. Ne üzen, ne üzülenlerden olmayacaklardır. Aksine onlar ruhların sevinci ve gözlerin aydınlığı olacaklardır.
38. İşte bütün bunlar “amel defterleri sağdan verilenler için” hazırlanmıştır.
39-40. Yani amel defterleri sağdan verilen bu kısım insanlar arasında öncekilerden de çok sayıda kimseler olacaktır, sonrakilerden de çok sayıda kimseler olacaktır.
Y las personas de la derecha: ¿quiénes son las personas de la derecha? ¡Qué grandioso es su rango y posición ante Al-lah!
"Dan golongan kanan, alangkah bahagianya golongan kanan itu. Berada di antara pohon bidara yang tidak berduri, dan pohon pisang yang bersusun-susun (buahnya), dan naungan yang terben-tang luas, dan air yang tercurah, dan buah-buahan yang banyak, yang tidak berhenti (buahnya) dan tidak terlarang mengambilnya, dan kasur-kasur yang tebal lagi empuk. Sesungguhnya Kami men-ciptakan mereka (bidadari-bidadari) dengan langsung, dan Kami jadikan mereka gadis-gadis perawan, penuh cinta lagi sebaya umurnya, (Kami ciptakan mereka) untuk golongan kanan, (yaitu) segolongan besar dari orang-orang terdahulu, dan segolongan besar pula dari orang-orang yang kemudian." (Al-Waqi'ah: 27-40).
(27-34) Kemudian Allah سبحانه وتعالى menyebutkan apa yang telah Dia persiapkan bagi golongan kanan seraya berfirman, ﴾ وَأَصۡحَٰبُ ٱلۡيَمِينِ مَآ أَصۡحَٰبُ ٱلۡيَمِينِ ﴿ "Dan golongan kanan, alangkah bahagianya golongan kanan itu," maksudnya kedudukan dan kondisi mereka amatlah agung, ﴾ فِي سِدۡرٖ مَّخۡضُودٖ ﴿ "berada di antara pohon bidara yang tidak berduri," mak-sudnya tidak memiliki duri dan ranting yang tidak enak dipandang lagi membahayakan, dan digantikan di tempat tersebut dengan buah yang baik (lezat dan bermanfaat). Dan pohon bidara itu me-miliki keistimewaan, yakni pohonnya yang sangat rindang nan teduh dan biasa digunakan sebagai tempat beristirahat. ﴾ وَطَلۡحٖ مَّنضُودٖ ﴿ "Dan pohon pisang yang bersusun-susun (buahnya)." اَلطَّلْحُ adalah se-buah pohon yang telah dikenal di kalangan masyarakat, yaitu po-hon besar yang biasanya didapati di daerah pedalaman yang pada pelepahnya tersusun buahnya yang enak dan lezat. ﴾ وَمَآءٖ مَّسۡكُوبٖ ﴿ "Dan air yang tercurah," maksudnya di dalam surga banyak didapati mata air dan sungai-sungai yang mengalir terus menerus. ﴾ وَفَٰكِهَةٖ كَثِيرَةٖ 32 لَّا مَقۡطُوعَةٖ وَلَا مَمۡنُوعَةٖ 33 ﴿ "Dan buah-buahan yang banyak, yang tidak ber-henti (buahnya) dan tidak terlarang mengambilnya," maksudnya, buah-buahan tersebut tidaklah seperti yang ada di dunia, di mana dalam waktu tertentu akan berhenti berbuah dan tidak bisa dipetik, arti-nya tidak mudah bagi orang yang ingin menikmatinya (setiap kali mau). Akan tetapi buah-buahan di surga itu akan selalu ada dan dapat dipetik dari dekat, di mana seorang hamba penghuni surga akan dapat mengambilnya dalam keadaan apa pun. ﴾ وَفُرُشٖ مَّرۡفُوعَةٍ ﴿ "Dan kasur-kasur yang tebal lagi empuk" yakni memiliki ketebalan (ketinggian) yang melebihi semua kasur yanga ada (di dunia), dan kasur-kasur tersebut terbuat dari sutra, emas dan mutiara, serta dari sesuatu yang tidak ada yang mengetahuinya kecuali Allah سبحانه وتعالى.
(35-38) ﴾ إِنَّآ أَنشَأۡنَٰهُنَّ إِنشَآءٗ ﴿ "Sesungguhnya Kami menciptakan me-reka (bidadari-bidadari) dengan langsung," maksudnya bahwa Kami menciptakan wanita-wanita penghuni surga dengan penciptaan yang tidak seperti penciptaan di dunia, yakni penciptaan sempurna yang tidak akan mengalami kefanaan. ﴾ فَجَعَلۡنَٰهُنَّ أَبۡكَارًا ﴿ "Dan Kami jadi-kan mereka gadis-gadis perawan," baik yang masih kecil maupun yang sudah dewasa dari mereka, dan keumuman itu mencakup para bidadari dan para wanita penghuni surga, dan bahwasanya sifat tersebut –yakni perawan– selalu menyertai mereka dalam segala keadaan mereka, sebagaimana keberadaan mereka yang ﴾ عُرُبًا أَتۡرَابٗا ﴿ "penuh cinta lagi sebaya umurnya," dan (sifat itu) selalu menyertai mereka dalam segala keadaan. اَلْعُرُبُ adalah seorang wanita yang dicintai oleh suaminya karena keindahan perkataan dan bentuk tubuhnya serta riang, cantik dan penuh kasih, dia adalah wanita yang jika berbicara mempesona, sehingga orang yang mendengar-kan tidak ingin perkataannya berhenti, terlebih lagi ketika mereka mendendangkan nyanyian dengan suara mereka yang sangat merdu. Dan jika melihat kepada adab, kepribadian, dan keriangan, maka semua itu akan memenuhi hati suaminya dengan kegembira-an dan kebahagiaan. Jika ia berpindah dari satu tempat ke tempat lain, maka tempat tersebut akan dipenuhi dengan aroma harum dan cahaya indah. Dan suasana riang itu juga termasuk ketika berhubungan badan. Sedangkan اَلْأَتْرَبُ adalah para wanita yang memiliki umur sebaya, yaitu umur tiga puluh tiga tahun, yang mana merupakan usia paling diharapkan dan batas maksimal masa muda. Jadi wanita-wanita para penghuni surga itu penuh cinta lagi sebaya umurnya, memiliki keserasian dan keharmonisan, serta tidak bersedih dan tidak membuat sedih, akan tetapi mereka adalah para wanita yang selalu bahagia dan membahagiakan, senang dan menyenangkan serta enak untuk selalu dipandang. ﴾ لِّأَصۡحَٰبِ ٱلۡيَمِينِ ﴿ "(Kami ciptakan mereka) untuk golongan kanan," maksudnya bahwa para bidadari itu dipersiapkan dan disediakan untuk mereka, para penghuni surga.
(39-40) ﴾ ثُلَّةٞ مِّنَ ٱلۡأَوَّلِينَ 39 وَثُلَّةٞ مِّنَ ٱلۡأٓخِرِينَ ﴿ "(Yaitu) segolongan besar dari orang-orang terdahulu, dan segolongan besar pula dari orang-orang yang kemudian," maksudnya golongan kanan itu adalah sejumlah besar dari orang-orang terdahulu dan sejumlah besar dari orang-orang yang kemudian.
Sağ taraf ehli; öyle kimselerdir ki, imanları sebebiyle kitapları sağ taraflarından verilir. Allah katında onların makamları ne büyük, ne yücedir!
The Reward of Those on the Right
وَأَصْحَابُ الْيَمِينِ مَا أَصْحَابُ الْيَمِينِ As for the People of the right, How (lucky) are the People of the Right!...56:27). The People of the Right are initially the God-fearing and the righteous believers. Sinful believers will also join the People of the Right, some through the sheer grace of Allah, and others will be forgiven through the intercession of a prophet or a friend of Allah. Some sinful believers will be punished for their sins, but after serving their punishment, they too will be purified and cleansed of the dross of their sins, after which they will join the People of the Right, because the fire of the Hell is not, in fact, a punishment; it is rather a way to cleanse him from the dross of his sins. (Mazhari)
Les gens de la droite, qui sont-ils et quels sont leur éminence et leur rang auprès d’Allah?
Nhóm người của cánh tay phải là những người được trao cho quyển sổ của mình bằng tay phải của họ, thật vĩ đại cho vị trí và vụ việc của họ ở nơi Allah.
Ils seront parmi des jujubiers dépourvus d’épines et qui ne leur causeront aucun mal.
Dikenleri olmayan ve kimseye eziyet vermeyen sedir ağaçlarında.
Giữa cây táo đã bị triệt sạch gai, không còn sự gây hại nào nữa.
Saranno tra giuggioli senza spine, che non arrecano danno,
They will be among harmless, thornless lote trees.
فِي سِدْرٍ مَّخْضُودٍ (..amid lote-trees with no thorns - 58:28). The word sidr refers to 'lote-tree' and makhdud refers to 'a tree having its thorns removed'. It also means 'a tree having the branches bent because of abundance of its fruit'. Unlike the lote-trees of this world, the Heavenly lote-trees have a different description. Their fruits will be as large as the clay jugs, and their taste cannot be compared to those found in this world, (as described in a Hadith).
[Sila ay] nasa mga [puno ng] Sidrah na pinutol ang mga tinik, na walang nakasasakit doon,
Mereka berada di pohon bidara yang tidak berduri dan tidak membahayakan.
Bit će među lotosovim drvećem bez bodlji i trnja, i u njemu neće imati nikakve štete.
Estarán entre lotos inofensivos y sin espinas.
And bananas, neatly arranged in rows with one another.
Y plátanos, cuidadosamente dispuestos en filas.
Et parmi des bananiers proches les uns des autres et chargés en fruits.
at mga [punong] saging na nagkatumpuk-tumpok na inihanay ang isa't isa [sa mga bunga],
Salkımları bir araya toplanmış muz ağaçlarında.
e banani folti e dai rami fitti,
Giữa cây chuối có buồng trái xếp chồng lên nhau.
Juga pada buah pisang yang saling bertumpuk dan bersusun sebagiannya di atas sebagian yang lain.
Biće među plodovima banane koji će biti poredani jedni pored drugih.
وَطَلْحٍ مَّنضُودٍ (and the trees of tulh, having layers one upon the other - 28:29). The word talh refers to 'banana tree' and mandud means 'clustered', fruits piled on top of each other as in a bunch of bananas.
at sa lilim na inilatag na nagpapatuloy na hindi naglalaho,
Y sombras extendidas, continuas e inmóviles.
Có bóng mát tỏa rộng không hề mất.
وَظِلٍّ مَّمْدُودٍ (and a shade, spread all over...56:30). The Holy Prophet ﷺ is reported to have said, as recorded in Sahihain, that in Paradise there is a tree so large that a rider may travel for a hundred years under its shade, but would not be able to pass it.
Mereka juga berada di bawah naungan bayangan yang luas dan tidak pernah hilang.
e ombre distese e continue, senza fine,
Yok olmayacak devamlı uzun gölgeler vardır.
Et sous une ombre étendue et permanente qui ne disparaît jamais.
Biće u stalnoj hladovini koja neće nestati.
And lengthened, continuous, unmoving shadows.
e acqua corrente e incessante,
Juga pada air mengalir yang tidak pernah berhenti.
Durmadan akan sular vardır.
at tubig na umaagos nang hindi humihintu-hinto,
And flowing water which never stops.
وَمَاءٍ مَّسْكُوبٍ (...and water, poured forth...56:31) This means the water will be flowing constantly on the surface of the ground.
Près d’eux coulera une eau perpétuelle.
Y aguas que corren sin detenerse.
Và dòng nước chảy liên tục không dứt.
i vode koja teče bez prestanka.
وَفَاكِهَةٍ كَثِيرَةٍ (and a lot of fruits...56:32). The word Kathirah [ abounding ] has two senses: [ 1] there will be plenty of fruits; and [ 2] there will be an uncountable variety and kinds of fruits.
Juga pada buah-buahan yang banyak, tidak terkira jumlahnya.
Sınırsız bir çok meyve vardır.
And many fruits that cannot be counted.
e abbondante frutta che non è possibile quantificare,
E incontables frutos.
Và trái cây thì nhiều vô hạn.
Il y aura aussi des fruits abondants aux variétés interminables.
i među bezbrojnim voćem kojeg će biti u izobilju,
at prutas na marami na hindi nalilimitahan,
O (meyveler) kesinlikle tükenmez, mevsime ihtiyaç duymazlar. Hangi vakit isterseler bir mani olmadan ulaşırlar.
لَّا مَقْطُوعَةٍ وَلَا مَمْنُوعَةٍ (neither interrupted [ in any season ], nor prohibited ...56:33) The word maqtu` ah means the fruits the supply of which is cut off at the end of the season. In this world most fruits are seasonal; some bear in summer, some in winter and others in rainy season. Once the season of the fruit is over, it ceases to be available. However, the supply of the fruits of Paradise never runs out in any season. Rather they will always be available for those who want to eat from them. Whenever these fruits are desired, they will be available and easy to grasp by Allah's power. The word mamnu` ah (prohibited) means that in this world there are caretakers appointed to look after the gardens, who stop and prohibit people from picking the fruits, but in the gardens of Paradise there will be no such hindrance. The inmates will be able to pick them whenever they wish.
che non finirà e che non ha stagioni, e che nulla potrà loro impedire ogniqualvolta la desidereranno,
Jamás se acabarán, porque no son de temporada, y podrán saciarse de ellos en cualquier momento.
Nikada ga neće nestati, jer ono neće imati svoje sezone kada raste, i u bilo koje doba moći će ga ubrati, niko ih u tome neće moći spriječiti.
They will never finish, because they are not seasonal, nor will there be anything that comes in between their desire for them at any time.
hindi napuputol sa kanila magpakailanman sapagkat wala ritong panahon, at walang magbabalakid dito na isang tagahadlang sa alinmang oras na nagnais sila nito,
Ces fruits seront disponibles à tout moment et n’obéiront à aucune règle de saison. Rien ne pourra donc empêcher ces gens de la droite de se servir en fruits.
Nguồn trái cây dồi dào không dứt, không còn giới hạn theo mùa, trái cây có trong mọi thời gian khi họ muốn.
Buah-buahan itu tidak pernah habis untuk mereka selamanya, tidak tergantung pada musimnya, dan tidak ada yang membatasi kapan saja mereka menginginkannya.
Y camas elevadas, extendidas sobre los divanes.
at sa mga higaan iniangat na nakataas na nakalagay sa mga kama.
i na posteljama uzdignutim koje će biti stavljene na krevete.
Ils seront sur des literies surélevées et déposées sur des lits.
And raised spreads, spread on the couches.
Tahtların üzerinde yükseltilmiş döşekler içindedirler.
وَفُرُشٍ مَّرْفُوعَةٍ (...and mattresses of high quality....56:34). The word rush is the plural of firash which means 'bed, couch, mattress'. The word marfu'ah lexically means 'upraised, elevated'. The couches could be upraised or elevated for one of several reasons: [ 1] because the place itself is high; [ 2] because the mattresses will not be on the ground, but on the thrones or beds; or [ 3] because the couches themselves will be thick (and of high quality). Some exegetes have taken the word 'rush' in the sense of 'women', because it is one of the meaning of 'firash' is referred as firash, as in the Prophetic Tradition اَلوَلَدُ لِلفَرَاشِ. 'The child belongs to the firash'. The word firash refers to 'wife'. This is corroborated by the characteristics of the women of Paradise described in the forthcoming verses. In this case, the word marfu` ah would mean 'high-ranking'.
e alti materassi posizionati sui letti.
Mereka juga berada di kasur-kasur yang terangkat tinggi, yang diletakkan di atas dipan.
Và những chiếc giường được trải thảm bên trên.
Biz bu zikredilen hurileri alışılmışın dışında yeniden yarattık.
Sesungguhnya Kami menciptakan bidadari-bidadari tersebut dengan penciptaan yang tidak biasa.
Mi ćemo novim stvaranjem njih ponovo stvoriti.
Quả thật, TA đã tạo các trinh nữ Hur'ain như đã đề cập ở trên theo cách rất đặc biệt.
Ciertamente, creé a esas mujeres puras de una manera extraordinaria.
Indeed, I created the aforementioned wide-eyed women in an extraordinary way.
Nous avons créé les houris mentionnées d’une manière extraordinaire.
Tunay na Kami ay nagpaluwal sa mga dilag na nabanggit sa isang pagpapaluwal na hindi nakagawian,
E, in verità, abbiamo creato queste donne in modo speciale,
إِنَّا أَنشَأْنَاهُنَّ إِنشَاءً (Surely We have created those [ females ] a fresh creation...56:35) The word insha' means 'to create'. The pronoun هُنَّ hunna refers to the women of Paradise, although there is no mention of them in the immediately preceding verses. However, they have been mentioned in connection with 'the Foremost' in distantly foregoing verses [ 22-23]. If the word firash in the foregoing verse (34) refers to the women of Paradise, the antecedent of the pronoun is quite obvious. Likewise, the mention of beds, couches, thrones and other delightful items gives the pronoun the context to refer to women. The meaning of the verse is: 'We have created the Paradisiacal women in a special way, that is, the houris are created without being born biologically, and the women of this world who will enter the Paradise will also be reshaped in a way that the women who were ugly, dark-coloured or old in this world will be made beautiful, young and graceful.' It is recorded in Tirmidhi and Baihaqi on the authority of Sayyidna Anas that the Holy Prophet ﷺ said in explanation of Verse 35 that the women who were old, blear eyed, with gray hair and ugly features in the world will be made beautiful and young in this new creation. Baihaqi also reports from Sayyidah ` A'ishah ؓ that an old lady asked the Messenger of Allah ﷺ to pray to Allah that she may enter Paradise. The Messenger of Allah ﷺ said in a humorous way: لَا تَدخُلُ الجَنَّۃُ عَجُوزُ "Old ladies will not enter Paradise." Hearing this the old lady got very sad, and according to some narrations, started weeping. The Messenger of Allah ﷺ then explained that she would not be old when she would enter Paradise; she would be transformed into a young beautiful woman. Then the Holy Prophet ﷺ recited this verse 35. [ Mazhari ]
I made them virgins, previously untouched.
TA đã tạo các trinh nữ đó luôn trinh nguyên như chưa từng ai chạm vào các nữ trước đó.
Las hice vírgenes, jamás tocadas.
Mi ćemo ih stvoriti kao djevice, koje niko prije nije dotakao.
Onları daha önceden el değmemiş bakireler kıldık.
Nous en avons fait des vierges que personne n’a touchées auparavant.
أَبْكَارًا - 56:36). The word abkaran, being the plural of bikr, means 'virgins'. The sense is the creation of the maidens of Paradise will be of such a nature that, even after every sexual intercourse, they will remain like virgins.
Lalu Kami jadikan mereka perawan yang tidak pernah dijamah sebelumnya.
e le abbiamo rese pure, mai toccate prima,
saka gumawa Kami sa kanila bilang mga birhen na hindi pa nasasaling,
na mga maibigin sa mga asawa nila, na magkakapantay sa gulang.
Učinit ćemo ih ženama koje se umiljavaju svojim muževima, i one će biti godina istih kao i oni.
Mereka mencintai suami-suami mereka dan umur mereka semua sebaya.
amorevoli con i loro mariti, coetanee.
عُرُبًا (...amorous to their husbands,...56:37). The word ` urub, is the plural of ` arubah. This refers to a woman who loves her husband passionately and is his beloved.
أَتْرَابً (...matching them in age...56:37) The word atrab is the plural of tirb, meaning 'a person of equal age who played together with his mate in dust'. The verse means that men and women will be made of equal ages in Paradise. Some narrations report that they will be about thirty-three years old. [ Mazhari ]
They are very loving to their husbands, and equal to them in age.
Elles sont douces avec leurs époux et toutes du même âge.
Onları aynı yaşta, eşlerine sevgili kıldık.
Amorosas con sus maridos y de edades similares a ellos.
Họ đồng trang lứa và họ chỉ biết yêu thương mỗi chồng của họ.
I created them for the People of the Right: those who will be taken towards the right as a sign of their excellence.
Kami menciptakan bidadari-bidadari itu untuk golongan kanan, yaitu yang ditempatkan di sebelah kanan sebagai tanda kebahagiaan mereka.
Nagpaluwal Kami sa kanila para sa mga kasamahan sa kanan, na mga kukunin sa gawing kanan bilang palatandaan ng kaligayahan nila.
Le abbiamo create per la gente della destra, per coloro che vengono condotti a destra, cosa che li rende felici.
TA tạo hóa các trinh nữ đó dành riêng cho những người thuộc nhóm người của tay phải, đó là dấu hiệu của nhóm người hạnh phúc.
Todo eso lo creé para las personas de la derecha: a quienes se llevará a la derecha como signo de su excelencia.
Mi ćemo ih stvoriti za one zdesna, koji će biti s desne strane, a to će biti znak njihove sreće.
Mutluluklarının göstergesi olarak sağ taraf ehli için onları (hurileri) yarattık.
Nous les avons créées pour les gens de la droite comme signe de leur félicité.
Sila ay isang pangkat mula sa mga kalipunan ng mga propetang nauna
Essi sono una parte dei popoli dei profeti del passato,
They are a group from the nations of the previous Prophets.
Mereka adalah sekelompok orang dari umat-umat para nabi yang terdahulu.
Ovo je skupina iz naroda prijašnjih vjerovjesnika.
Ces gens de la droite sont formés pour une part, de gens appartenant aux communautés des prophètes précédents.
Onlar, geçmiş ümmetlere (gönderilmiş) peygamberlerin topluluklarıdır.
Es un grupo que proviene de las naciones de los Profetas anteriores.
ثُلَّةٌ مِّنَ الْأَوَّلِينَ وَثُلَّةٌ مِّنَ الْآخِرِينَ (many from the earlier generations, and many from the later ones....56:39-40) In connection with sabiqun, (the Foremost) two views of the commentators were quoted earlier as to the identity of 'the earlier' and the 'later' generations. If 'the earlier' refers to the generations from 'Adam (علیہ السلام) to the period just prior to the advent of the Holy Prophet ﷺ and 'the later generations' refers to the 'Ummah of the Holy Prophet ﷺ till the Day of Judgment, as some of the commentators have opined, then the verses would mean: 'the People of the Right' will constitute a 'large party' of believers and the righteous from all the previous communities combined together, while there will be a 'large party' from the Ummah of the Holy Prophet ﷺ alone. In this case, it is a great honor for the Ummah of the Holy Prophet ﷺ that, despite the short period they lived in this world, they could be compared to all the previous communities who were headed by hundreds of thousands of Prophets (علیہم السلام) . Besides, the words 'many from the later generations' has the scope of being larger in number than the 'many from the earlier generations'.
If we go by the second view of the commentators, who say that both 'earlier' and 'later' generations are from the ummah of the Holy Prophet ﷺ ، then even the later generations of this ummah will not be totally deprived of 'the Foremost', though their number in later generations will be less. As for the People of the Right, their number will be large in both 'earlier' and 'later' generations. This fact is proved by a Hadith reported by Bukhari and Muslim from Sayyidna Mu` awiyah ؓ in which the Holy Prophet ﷺ has said, 'A group of my 'Ummah will always remain on the truth and dominant, unharmed by those who fail to support them and those who defy them, until the Last Hour begins.'.
Họ là một tập thể thuộc tín đồ của những vị Nabi trước đây.
Và một tập thể thuộc tín đồ của Muhammad và đây là một cộng đồng cuối cùng.
Ümmetlerin sonuncusu Muhammed -sallallahu aleyhi ve sellem-'in ümetinden bir topluluktur.
Di antara mereka ada sekelompok dari umat Muhammad -ṣallallāhu 'alaihi wa sallam- yang merupakan umat terakhir.
Et pour une autre part, de gens appartenant à la communauté de Muħammad qui est la dernière communauté.
e una parte del popolo di Muħammed, pace e benedizione di Allāh su di lui ﷺ, l'ultimo popolo.
i skupina iz ummeta Muhammeda, sallallahu alejhi ve sellem, a to je posljednji ummet.
at isang pangkat mula sa kalipunan ni Muḥammad – basbasan siya ni Allāh at batiin ng kapayapaan – at ito ang panghuli sa mga kalipunan.
‘Those on the Right’ (ashab al-yamin) means the ordinary people of paradise. This category includes all those people who, according to their belief and character, were pious. As regards faith, they were not in possession of a high degree of consciousness. However, they were sincere about God and His Prophet, and they maintained themselves on the path of justice and went in fear of God throughout their lives. In this category there will be a fair number of persons from the earlier period and a considerable number from the later period.
Y un grupo que proviene de la nación de Mujámmad, que es la última de todas las naciones.
And a group from the nation of Muhammad (peace be upon him), which is the last of all nations.
"Dan golongan kiri, siapakah golongan kiri itu. Dalam (sik-saan) angin yang amat panas dan air yang panas yang mendidih, dan dalam naungan asap yang hitam. Tidak sejuk dan tidak me-nyenangkan. Sesungguhnya mereka sebelum itu hidup bermewah-mewah. Dan mereka terus-menerus mengerjakan dosa yang besar. Dan mereka selalu mengatakan, 'Apakah apabila kami mati dan menjadi tanah dan tulang belulang, apakah sesungguhnya kami benar-benar akan dibangkitkan kembali? apakah bapak-bapak kami yang terdahulu (dibangkitkan pula)?'" (Al-Waqi'ah: 41-48).
(41-44) Yang dimaksud dengan golongan kiri ialah para penghuni neraka dan orang-orang yang beramal buruk. Dalam ayat ini Allah سبحانه وتعالى menyebutkan bagi mereka siksaan yang berhak mereka dapatkan, di mana Allah mengabarkan bahwasanya me-reka, ﴾ فِي سَمُومٖ ﴿ "dalam (siksaan) angin yang amat panas," yakni, angin panas yang (terhembus) dari panasnya api Neraka Jahanam, yang membuat mereka sesak nafas dan gundah yang teramat sangat, ﴾ وَحَمِيمٖ ﴿ "dan air yang panas yang mendidih," yaitu air mendidih yang dapat melelehkan usus-usus mereka, ﴾ وَظِلّٖ مِّن يَحۡمُومٖ ﴿ "dan dalam naung-an asap yang hitam" yakni jilatan api yang bercampur dengan asap panas, ﴾ لَّا بَارِدٖ وَلَا كَرِيمٍ ﴿ "tidak sejuk dan tidak menyenangkan." Maksudnya bahwa asap yang hitam tersebut tidak mengandung kesejukan sama sekali dan tidak pula menyenangkan.
Maksud ayat ini adalah bahwa dalam kondisi tersebut (me-reka ditimpa) kegundahan, kegalauan, dan kesengsaraan yang tidak mengandung kebaikan sama sekali. Karena penafian sesuatu berarti penetapan sesuatu yang berlawanan dengannya.
(45-48) Kemudian Allah سبحانه وتعالى menyebutkan amal perbuatan para penghuni neraka yang telah menghantarkan mereka kepada balasan tersebut dengan berfirman, ﴾ إِنَّهُمۡ كَانُواْ قَبۡلَ ذَٰلِكَ مُتۡرَفِينَ ﴿ "Sesung-guhnya mereka sebelum itu hidup bermewah-mewah." Maksudnya bahwa dunia telah membuat mereka lalai, mereka beramal (hanya untuk mendapatkan kesenangannya) dan mereka telah bersuka ria serta berhura-hura dengannya, sehingga angan-angan (terhadap kesenangan dunia) telah melalaikan mereka dari amal shalih. Inilah kemewahan hidup yang telah dicela oleh Allah سبحانه وتعالى,﴾ وَكَانُواْ يُصِرُّونَ عَلَى ٱلۡحِنثِ ٱلۡعَظِيمِ ﴿ "Dan mereka terus-menerus mengerjakan dosa yang besar," mak-sudnya bahwa mereka melakukan dosa-dosa besar dan tidak ber-taubat darinya serta tidak menyesalinya, bahkan mereka terus menerus melakukan perbuatan-perbuatan yang membuat Rabb mereka murka, mereka telah mempersembahkan kepadaNya dosa yang begitu banyak yang tidak mungkin untuk diampuni. Dan (di samping itu) mereka juga mengingkari Hari Pembalasan, di mana mereka mengatakan (sebagai bentuk ketidakpercayaan mereka kepadanya), ﴾ أَئِذَا مِتۡنَا وَكُنَّا تُرَابٗا وَعِظَٰمًا أَءِنَّا لَمَبۡعُوثُونَ 47 أَوَءَابَآؤُنَا ٱلۡأَوَّلُونَ 48 ﴿ "Apakah apabila kami mati dan menjadi tanah dan tulang belulang, apakah sesung-guhnya kami benar-benar akan dibangkitkan kembali? Apakah bapak-bapak kami yang terdahulu (dibangkitkan pula)?" Maksudnya, bagai-mana mungkin kami akan dibangkitkan kembali setelah kematian kami, sedangkan kami telah hancur lebur menjadi tanah dan tulang belulang?! Ini adalah suatu yang mustahil.
Maka Allah سبحانه وتعالى berfirman menjawab perkataan mereka,
Those on the Left and Their Recompense
After Allah mentioned the condition of those on the right hand, He then mentioned the condition of those on the left hand,
وَأَصْحَـبُ الشِّمَالِ مَآ أَصْحَـبُ الشِّمَالِ
(And those on the left How will be those on the left) meaning, `What is the condition of those on the left,' then explains His statement, by saying,
فِى سَمُومٍ
(in Samum,) means, a fierce hot wind,
وَحَمِيمٍ
(and Hamim.) i.e., boiling water,
وَظِلٍّ مِّن يَحْمُومٍ
(And a shadow from Yahmum,) the shadow of smoke, according to Ibn `Abbas, Mujahid, `Ikrimah, Abu Salih, Qatadah, As-Suddi and others. In a similar statement, Allah said,
انطَلِقُواْ إِلَى مَا كُنتُمْ بِهِ تُكَذِّبُونَ - انطَلِقُواْ إِلَى ظِلٍّ ذِى ثَلَـثِ شُعَبٍ - لاَّ ظَلِيلٍ وَلاَ يُغْنِى مِنَ اللَّهَبِ - إِنَّهَا تَرْمِى بِشَرَرٍ كَالْقَصْرِ - كَأَنَّهُ جِمَـلَةٌ صُفْرٌ وَيْلٌ يَوْمَئِذٍ لِّلْمُكَذِّبِينَ
("Depart you to that which you used to deny! Depart you to a shadow in three columns, neither shady nor of any use against the fierce flame of the Fire. " Verily, it throws sparks like fortresses, as if they were yellow camels or bundles of ropes. Woe that Day to the deniers.)(77:29-34). Allah said in this Ayah,
وَظِلٍّ مِّن يَحْمُومٍ
(And a shadow from Yahmum,) meaning, black smoke,
لاَّ بَارِدٍ وَلاَ كَرِيمٍ
(Neither Barid nor Karim,) means, it neither brings soft, cool breeze nor appears clear. Al-Hasan and Qatadah commented on Allah's statement,
وَلاَ كَرِيمٍ
(nor Karim) "Its sight is not pleasant." Ad-Dahhak said, "Every drink that is not fresh, is not Karim (pleasant). Then, Allah the Exalted stated that they deserve this end,
إِنَّهُمْ كَانُواْ قَبْلَ ذَلِكَ مُتْرَفِينَ
(Verily, before that, they indulged in luxury,) meaning, in the life of the world, they were enjoying life's pleasures and satisfying their lusts, all the while ignoring what the Messengers brought to them,
وَكَانُواْ يُصِرُّونَ
(And were persisting), means, they persisted and did not intend to repent,
عَلَى الْحِنثِ الْعَظِيمِ
(in great sin.) in disbelief in Allah and claiming that the idols and rivals were gods besides Allah. It means idolatry, according to Ibn `Abbas. This is also the meaning reported from Mujahid, `Ikrimah, Ad-Dahhak, Qatadah, As-Suddi and others. Allah said,
وَكَانُواْ يِقُولُونَ أَءِذَا مِتْنَا وَكُنَّا تُرَاباً وَعِظَـماً أَءِنَّا لَمَبْعُوثُونَ أَوَ ءَابَآؤُنَا الاٌّوَّلُونَ
(And they used to say: "When we die and become dust and bones, shall we then indeed be resurrected And also our forefathers") They said this while denying and rejecting the idea that resurrection will ever occur. Allah the Exalted said,
قُلْ إِنَّ الاٌّوَّلِينَ وَالاٌّخِرِينَ - لَمَجْمُوعُونَ إِلَى مِيقَـتِ يَوْمٍ مَّعْلُومٍ
(Say: "(Yes) verily, those of old, and those of later times. All will surely be gathered together for appointed meeting of a known Day.") meaning, `Say, O Muhammad, that the earlier and latter generations of the Children of Adam will be gathered for the Day of Resurrection and none of them will be left out. Allah the Exalted said:
إِنَّ فِى ذلِكَ لآيَةً لِّمَنْ خَافَ عَذَابَ الاٌّخِرَةِ ذلِكَ يَوْمٌ مَّجْمُوعٌ لَّهُ النَّاسُ وَذَلِكَ يَوْمٌ مَّشْهُودٌ - وَمَا نُؤَخِّرُهُ إِلاَّ لاًّجَلٍ مَّعْدُودٍ - يَوْمَ يَأْتِ لاَ تَكَلَّمُ نَفْسٌ إِلاَّ بِإِذْنِهِ فَمِنْهُمْ شَقِىٌّ وَسَعِيدٌ
(That is a Day whereon mankind will be gathered together, and that is a Day when all will be present. And We delay it only for a term fixed. On the Day when it comes, no person shall speak except by His leave. Some among them will be wretched and (others) blessed.)(11:103-105) He also said here,
لَمَجْمُوعُونَ إِلَى مِيقَـتِ يَوْمٍ مَّعْلُومٍ
(All will surely be gathered together for appointed meeting of a known Day.) because that time is precisely designated and will not come late, early, nor increase or decrease. Allah said,
ثُمَّ إِنَّكُمْ أَيُّهَا الضَّآلُّونَ الْمُكَذِّبُونَ - لاّكِلُونَ مِن شَجَرٍ مِّن زَقُّومٍ - فَمَالِـُونَ مِنْهَا الْبُطُونَ
(Then verily, --- you the erring-ones, the deniers! You verily, will eat of the trees of Zaqqum. Then you will fill your bellies therewith.) indicating that they will be seized and made to eat from the Zaqqum tree until their stomachs become full,
فَشَـرِبُونَ عَلَيْهِ مِنَ الْحَمِيمِ - فَشَـرِبُونَ شُرْبَ الْهِيمِ
(And drink the Hamim on top of it. And you will drink (that) like Al-Him!) Hamim is boiling water, while Al-Him means thirsty camels, according to Ibn `Abbas, Mujahid, Sa`id bin Jubayr and `Ikrimah. As-Suddi said "Al-Him is a disease that strikes camels, causing them to feel thirst, and they drink until they die." Therefore, he said, the people of Hell, will never quench their thirst from drinking Hamim. Allah, the Exalted, said,
هَـذَا نُزُلُهُمْ يَوْمَ الدِّينِ
(That will be their entertainment on the Day of Recompense!) `this, what We have described, is their entertainment with their Lord on the Day of their Reckoning.' Allah the Exalted said in the case of the believers,
إِنَّ الَّذِينَ ءَامَنُواْ وَعَمِلُواْ الصَّـلِحَاتِ كَانَتْ لَهُمْ جَنَّـتُ الْفِرْدَوْسِ نُزُلاً
(Verily, those who believe and do righteous good deeds, shall have the Gardens of Al-Firdaws (Paradise) for their entertainment.)(18:107), i.e., hospitality and honor.
Sol taraf ehli öyle kimselerdir ki, kitaplarını sol taraflarından verilir. Onların halleri ve akibetleri ne kötüdür!
A oni s lijeve strane, kojima će knjiga djela biti data u lijevu ruku, kako li je samo ružno njihovo stanje i prebivalište.
Les gens de la gauche, qui sont-ils et quels sont leur situation et leur sort?
As for the People of the Left: who are the People of the Left? Their state and outcome is indeed, very bad.
41- Amel defterleri soldan verilecek olanlar, ne bedbahttır amel defterleri soldan verilecek olanlar!
42- İçlerine işleyen bir sıcak ve kaynar bir su içinde,
43- Kapkara dumandan bir gölge altındadırlar;
44- O (gölge) ne serindir ne de hoş.
45- Çünkü onlar, bundan önce refah içinde şımarmış kimselerdi.
46- Büyük günah üzerinde ısrar ederlerdi.
47- Ve şöyle derlerdi:“Biz ölüp de toprak ve kemik olduğumuz vakit, evet biz (bu hale geldikten sonra) mı diriltileceğiz?!”
48- “Geçmiş atalarımız da mı (diriltilecek)?!”
41. “Amel defterleri soldan verilecek olanlar”dan kasıt cehennemlikler ve kötü amel sahibi kimselerdir. Yüce Allah onlara layık olan bazı azapları söz konusu etmekte ve onlarla ilgili olarak bize şunları haber vermektedir:
42. Yani cehennem ateşinin sıcaklığından dolayı oldukça sıcak bir rüzgâra maruz kalacaklardır. Bu rüzgâr nefeslerini tıkayacak ve onları alabildiğine rahatsız edecektir.
"Ve kaynar” sıcaklığından dolayı bağırsaklarını koparıp paramparça edecek “bir su içinde”
43. “Kapkara dumandan bir gölge altındadırlar.” Dumanla karışık ateş alevi içinde olacaklardır.
44. “O serin de değildir. Faydası da yoktur.” O gölgenin serinliği de olmayacaktır, hoş bir yönü de. Yani orada üzüntü, gam, keder ve kötülük bulunacaktır; azıcık da olsa iyi hiçbir şey olmayacaktır. Çünkü bir şeyin olmadığını söylemek, aksinin varlığını söz konusu etmek demektir.
45. Daha sonra cehennemlikleri böyle bir cezaya maruz bırakan amellerini söz konusu ederek şöyle buyurmaktadır:“Çünkü onlar, bundan önce refah içinde şımarmış kimselerdi.” Dünya onları alabildiğine oyalamıştı. Onlar dünya için çalışmış, dünya nimetlerinden oldukça yararlanmış, bunun sonucunda da uzun emeller onları oyalayarak güzel amellerde bulunmalarını engellemişti. İşte Yüce Allah’ın kendilerini yermesine sebep olan rahat yaşayış ve refah budur.
46. “Büyük günah üzerinde ısrar ederlerdi.” Pek büyük günahlar işler, bunlardan tevbe etmez, bunlar dolayısı ile pişmanlık duymazlardı. Aksine yüce Mevlâlarını gazaplandıracak şeyleri ısrarla yaparlardı. Bu yüzden O’nun huzuruna, bağışlanıp affolunmamış pek çok ağır günah yükü ile gelmişlerdir.
47-48. Hem onlar öldükten sonra dirilişi de inkâr ediyor ve bunun gerçekleşmesinin uzak bir ihtimal olduğunu ifade ederek şöyle diyorlardı:“Biz ölüp de toprak ve kemik olduğumuz vakit, evet biz (bu hale geldikten sonra) mı diriltileceğiz?! Geçmiş atalarımız da mı (diriltilecek)?” Biz ölümden sonra çürüyüp toprak ve kemikler haline geldikten sonra nasıl diriltileceğiz? Böyle bir şey imkânsızdır, diyorlardı.
Yüce Allah, onlara cevap olmak üzere şöyle buyurmaktadır:
Dan golongan kiri, yaitu orang yang kitab catatan amal mereka diberikan ke tangan kiri mereka, maka betapa buruk nasib dan tempat kembali mereka.
En cuanto a las personas de la izquierda: ¿quiénes son las personas de la izquierda? ¡Qué nefasto es su estado y desenlace!
‘Those on the Left’ (ashab ash-shimal) means those to whom is condign punishment will be meted out. Deceived by the amenities they had in this world, they had made things other than God the centre of their attention, and this is the greatest human crime. They had made themselves so forgetful of the Hereafter, it was as if it was not to become a reality at all. Such people will receive severe punishment on the Day of Judgement.
Nhóm người của cánh tay trái là những người được trao cho quyển sổ của mình bằng tay trái của họ, thật tồi tệ cho hoàn cảnh và điểm đến của họ.
Ang mga kasamahan ng kaliwa na bibigyan ng talaan nila sa mga kaliwang kamay nila ay kay sagwa ng lagay nila at hantungan nila.
E le persone della sinistra che riceveranno i loro libri nella mano sinistra, quanto e degradante la loro condizione e il loro destino
They will be among severely hot winds and extremely hot water.
Bit će u žestoko vrelim vjetrovima, i u žestoko vreloj vodi.
Ils seront au milieu d’un vent brûlant et d’une eau bouillonnante.
Estarán entre vientos abrasadores y aguas ardientes.
Sıcaklığı şiddetli olan rüzgârlar ve sıcaklığı şiddetli olan sular içindedirler.
In un vento caldissimo e acqua caldissima,
Họ phải ở giữa gió cực nóng và nước cực sôi.
[Sila ay] nasa mga hanging matindi ang init at nasa tubig na matindi ang init,
Mereka berada di angin yang sangat panas dan di air yang sangat panas.
Juga di bawah naungan asap hitam.
Y a la sombra de humo negro.
Và trong đám khói rất đen.
And in the shadow of black smoke.
at nasa isang lilim ng usok na pinaitim,
e ombre di fumo nerastro.
Kapkara duman gölgesinin içindedirler.
Bit će u tami crnog dima.
Ils seront sous une ombre faite de fumée noire.
hindi kaaya-aya ang ihip at hindi maganda ang makikita.
Que no será ni agradable ni bueno a la vista.
Une fumée malodorante et hideuse.
Neither will it be pleasant, nor will it be a good sight.
né benevolo né piacevole alla vista quando è di passaggio.
Tamo neće biti ugodnog vjetra, niti ugodnog pogleda.
Güzel bir esinti de yoktur, güzel bir manzara da yoktur.
Cơn gió không làm cho dễ chịu và chỗ ở cũng không ưa nhìn.
Asap itu tidak memiliki hembusan yang nyaman dan tidak enak dipandang.
In verità essi, prima che subissero la punizione a cui erano destinati, erano ostinati e non pensavano ad altro che ai loro vizi,
Oni su prije ulaska u ovu patnju u dunjalučkim blagodatima uživali i nisu imali druge brige osim da prohtjeve svoje zadovolje.
Şüphesiz ki onlar, bu azaba uğratılmadan önce dünyada bolluk içinde yaşıyorlardı. Onlar ancak arzularını önemsiyorlardı.
Quả thật họ đã từng sống hưởng thụ trên trần gian, họ đã từng chỉ quan tâm đến sự hưởng lạc và dục vọng của họ.
Sesungguhnya keadaan mereka sebelum merasakan azab tersebut ialah hanyalah bersenang-senang di dunia, mereka tidak memiliki tujuan hidup selain melampiaskan hawa nafsu mereka.
Indeed, before they came to the punishment, they were enjoying the luxuries in the world, caring only for their desires.
Tunay na sila dati bago ng sinapit nila na pagdurusa ay mga nagtatamasa sa Mundo; walang alalahanin para sa kanila kundi ang mga nasa nila.
En efecto, antes de llegar al castigo, disfrutaban de los lujos terrenales, satisfaciendo solo sus deseos.
Avant d’être châtiés, ils étaient dans l’aisance dans le bas monde et n’avaient d’autres préoccupations que leurs plaisirs.
Sila dati ay naggigiit sa kawalang-pananampalataya kay Allāh at pagsamba sa mga anito bukod pa sa Kanya.
Allah'ı küfretmek ve O'nun dışında putlara ibadet etmekte ısrar ediyorlardı.
Ils persistaient à mécroire en Allah et à adorer des idoles en dehors de Lui.
Và họ đã cố tình phủ nhận Allah mà thờ phượng những bục tượng thay vì thờ phượng Ngài.
They used to persist on disbelief in Allah and the worship of idols instead of Him.
Persistían en su incredulidad en Al-lah y adoraban a los ídolos.
e perseveravano nella miscredenza nei confronti di Allāh e nell'adorare idoli all'infuori di Lui.
Ustrajavali su u nevjerovanju u Allaha, i obožavanju kumira.
Mereka senantiasa bersikukuh untuk kafir terhadap Allah dan menyembah berhala-berhala selain menyembah Allah.
Solían también rechazar la resurrección y decían al respecto, burlándose y creyendo que era algo descabellado: “¿Acaso resucitaremos después de haber muerto y habernos convertido en polvo y huesos descompuestos?”
Họ đã từng chế nhạo việc phục sinh mà nói: Lẽ nào khi chúng tôi trở thành cát bụi và xương khô thì chúng tôi được dựng sống lại thêm lần nữa ư?
Ils niaient que la Ressuscitation aura lieu et en excluaient la possibilité, disant sur le ton de la raillerie: Après que nous soyons morts et que nous devenions poussière et ossements poreux, nous serons ressuscités?
Oni su poricali proživljenje, i ismijavajući se, smatrajući da je to nemoguće, govorili su: Zar ćemo biti oživljeni nakon što postanemo prašina i kad kosti od nas ostanu.
Sila dati ay nagkakaila sa pagbubuhay saka nagsasabi bilang pangungutya at pagtuturing ng kaimposiblehan niyon: "Kapag namatay ba kami at kami ay naging alabok at mga butong bulok, bubuhayin ba Kami matapos niyon,
Mereka dulu mengingkari kebangkitan dan berkata sebagai bentuk penghinaan dan ketidakpercayaan terhadapnya, “Apakah jika kami telah meninggal dan menjadi tanah dan tulang berserak, kami akan dibangkitkan lagi setelah itu?
E negavano la Resurrezione e dicevano, deridendola e affermando che non potesse accadere: "Quando moriremo saremo terra e ossa sgretolate, torneremo forse in vita?!
Yeniden dirilişi inkâr edip, alay ederek ve bunun olmasını uzak görerek şöyle diyorlardı: "Ölüp, toprak ve çürümüş kemik yığını haline geldikten sonra yeniden mi diriltileceğiz?"
They also used to reject the resurrection, and they would say regarding it, mocking it and thinking it to be far-fetched: “What, when we die and become dust and decayed and decomposed bones, shall we be resurrected after that?”
“Will our ancient forefathers who died before us also be resurrected?”
Phải chăng cả tổ tiên của chúng tôi đã chết trước đây cũng được dựng sống lại luôn ư?
"Oppure verranno resuscitati i nostri antenati morti prima di noi?!"
"Bizden önce ölen atalarımız da mı diriltilecekler?"
Nos anciens ancêtres, qui sont morts il y a bien longtemps, seront-ils également ressuscités?
Apakah bapak-bapak kami terdahulu yang telah meninggal sebelum kami juga akan dibangkitkan?”
I zar će čak i nači preci, koji su umrli prije nas, biti oživljeni.
“¿Resucitarán también nuestros ancestros, que murieron antes que nosotros?”
at bubuhayin ba ang mga ninuno naming sinauna na namatay bago namin?"
Ô Messager, dis à ces gens qui traitent la Ressuscitation de mensonge: Les premières générations comme les dernières
49- De ki:“Hiç şüphesiz öncekiler de sonrakiler de;”
50- “Vakti belirli bir günde elbette bir araya toplanacaklardır.”
51- Sonra sizler, ey sapıklar, yalanlayıcılar!
52- Zakkûm ağacından yiyeceksiniz.
53- Ve o ağaçtan karınlarınızı dolduracaksınız.
54- Onun üzerine de kaynar sudan içeceksiniz.
55- Hem de suya kanmama hastalığına yakalanmış develerin içişi gibi içeceksiniz.
56- İşte hesap günü onların ziyafeti budur.
57- Sizi Biz yarattık. O halde (dirilişi de) tasdik etmeniz gerekmez mi?
49-50. Yani de ki: Önce yaratılanların da sonra yaratılanların da hepsini Allah, öldükten sonra diriltecektir. Onları vadesi belli bir günde toplayıp bir araya getirecektir. Yüce Allah, bütün yaratılmışların yok olmasından sonra kulları için böylece takdir etmiş ve teklîf yurdunda (dünyada) yaptıkları işlerinin karşılığını vermeyi murad etmiştir.
51. “Sonra sizler, ey” hidâyet yolundan uzaklaşan ve helâk edici yolları izleyen “sapıklar”, peygamberi ve onun getirdiği hakkı, vaatleri ve tehditleri yalanlayan “yalanlayıcılar!”
52. “Zakkûm ağacından yiyeceksiniz.” Ki o, en kötü, en fena, en pis kokulu ve en korkunç manzaralı bir ağaçtır.
53. “Ve o ağaçtan karınlarınızı dolduracaksınız.” Bu derece korkunç olmakla birlikte onları bu ağaçtan yemek zorunda bırakan sebep, midelerini kazındıran ve neredeyse kalplerini paramparça edecek olan aşırı derecedeki açlıktır. İşte açlıklarını bastırmaya çalışacakları yiyecek budur. Halbuki o ne şişmanlatır, ne de açlığa karşı bir fayda sağlar.
54. İçeceklerine gelince o da en kötü içecektir. Çünkü onlar, böyle bir yiyecek üzerine karınlarında kaynayıp duracak olan kaynar sudan hem de “suya kanmama hastalığına yakalanmış develerin içişi gibi”içeceklerdir.(Âyet-i kerimede geçen)“ٱلۡهِيمِ ”; ya aşırı susuzluk çeken develer yahut da develerin yakalandığı ve ne kadar su içerse içsin bir türlü suya kanamama hastalığı demektir.
55. “İşte hesap günü onların ziyafetleri”, bu yiyecek ve içecektir. Bunu da onlara kendileri hazırlamıştır. Onlar, Yüce Allah’ın dostlarına hazırladığı ziyafeti bırakıp bunu tercih etmişlerdir.
Yüce Allah şöyle buyurmaktadır:“İman edip salih ameller işleyenlerin konakları ise Firdevs cennetleridir. Onlar orada ebediyen kalacaklardır. Oradan ayrılmak da istemezler.”(el-Kehf, 18/107-108)
57. Daha sonra Yüce Allah, öldükten sonra dirilişe dair aklî delili söz konusu ederek şöyle buyurmaktadır:“Sizi Biz yarattık.” Yani sizler, anılmaya değer bir şey değilken, herhangi bir acizlik ve yorgunluk söz konusu olmaksızın sizi biz var ettik. Buna kaadir olan, ölüleri diriltmeye kaadir değil midir? Elbette ki O, her şeye gücü yetendir. Bundan dolayı Yüce Allah, öldükten sonra dirilişten daha büyük ve daha açık bir delili gördükleri halde, öldükten sonra dirilişi tasdik etmedikleri için onları azarlamaktadır.
"Katakanlah, 'Sesungguhnya orang-orang yang terdahulu dan orang-orang yang kemudian, benar-benar akan dikumpulkan di waktu tertentu pada hari yang dikenal. Kemudian sesungguhnya kamu hai orang yang sesat lagi mendustakan, benar-benar akan memakan pohon zaqqum, dan akan memenuhi perutmu dengannya. Sesudah itu kamu akan meminum air yang sangat panas. Maka kamu minum seperti unta yang sangat haus minum. Itulah hidangan untuk mereka pada Hari Pembalasan.' Kami telah menciptakan kamu, maka mengapa kamu tidak membenarkan (hari berbang-kit)?" (Al-Waqi'ah: 49-57).
(49-50) Maksudnya, katakanlah (wahai Muhammad) bahwa orang-orang yang terdahulu dan orang-orang yang kemudian, me-reka semua akan dibangkitkan kembali oleh Allah سبحانه وتعالى dan mereka akan dikumpulkan pada waktu yang ditentukan di hari yang telah diketahui yang telah Allah takdirkan bagi para hambaNya ketika masa penciptaan telah berakhir, dan Allah سبحانه وتعالى akan membalas me-reka atas amal-amal yang telah mereka perbuat di dunia.
(51-53) ﴾ ثُمَّ إِنَّكُمۡ أَيُّهَا ٱلضَّآلُّونَ ﴿ "Kemudian sesungguhnya kamu hai orang-orang yang sesat," dari jalan hidayah dan mengikuti jalan ke-binasaan, ﴾ ٱلۡمُكَذِّبُونَ ﴿ "lagi mendustakan" Rasulullah a dan apa yang beliau bawa berupa kebenaran, janji dan ancaman, ﴾ لَأٓكِلُونَ مِن شَجَرٖ مِّن زَقُّومٖ ﴿ "benar-benar akan memakan pohon zaqqum," yaitu pohon yang paling jelek, paling busuk baunya, dan buruk kelihatannya, ﴾ فَمَالِـُٔونَ مِنۡهَا ٱلۡبُطُونَ ﴿ "dan akan memenuhi perutmu dengannya." Yang mengharuskan me-reka memakannya meskipun begitu busuknya, adalah karena rasa lapar yang sangat yang membuat hati mereka bergejolak dan ham-pir-hampir membuat jantung mereka terpotong-potong. Makanan yang mereka konsumsi untuk menahan rasa lapar adalah makanan yang sama sekali tidak menggemukkan dan tidak pula menghilang-kan lapar.
(54-56) Dan minuman mereka juga adalah seburuk-buruk minuman, yaitu bahwa mereka minum (untuk mendorong) ma-kanan tersebut dengan air yang sangat panas yang mendidih di dalam perut, ﴾ شُرۡبَ ٱلۡهِيمِ ﴿ "seperti unta yang sangat haus minum," yakni, unta kehausan yang rasa hausnya telah memuncak, atau (bisa juga bermakna) bahwa ﴾ ٱلۡهِيمِ ﴿ adalah penyakit yang menyerang unta sehingga ia akan selalu kehausan meskipun telah minum air.
﴾ هَٰذَا ﴿ "Itulah" yakni makanan dan minuman tersebut merupa-kan ﴾ نُزُلُهُمۡ ﴿ "hidangan untuk mereka" maksudnya jamuan bagi mereka ﴾ يَوۡمَ ٱلدِّينِ ﴿ "pada Hari Pembalasan," yaitu jamuan yang telah mereka persembahkan untuk diri mereka sendiri dan mengutamakannya daripada jamuan Allah dan para waliNya. Allah سبحانه وتعالى berfirman,
﴾ إِنَّ ٱلَّذِينَ ءَامَنُواْ وَعَمِلُواْ ٱلصَّٰلِحَٰتِ كَانَتۡ لَهُمۡ جَنَّٰتُ ٱلۡفِرۡدَوۡسِ نُزُلًا 107 خَٰلِدِينَ فِيهَا لَا يَبۡغُونَ عَنۡهَا حِوَلٗا 108 ﴿
"Sesungguhnya orang-orang yang beriman dan beramal shalih, bagi mereka adalah Surga Firdaus menjadi tempat tinggal, mereka kekal di dalamnya, mereka tidak ingin berpindah darinya." (Al-Kahfi: 107-108).
(57) Kemudian Allah سبحانه وتعالى menyebutkan dalil secara akal yang menunjukkan (kebenaran) Hari Kebangkitan seraya berfirman, ﴾ نَحۡنُ خَلَقۡنَٰكُمۡ فَلَوۡلَا تُصَدِّقُونَ ﴿ "Kami telah menciptakan kamu, maka mengapa kamu tidak membenarkan (hari berbangkit)?" Maksudnya, Kami-lah yang telah menciptakan kalian setelah sebelumnya kalian bukan-lah sesuatu yang dapat disebut, (Kami telah menciptakan kalian) tanpa kelelahan maupun kecapaian, bukankah Allah Yang Maha-mampu melakukan itu semua juga mampu untuk menghidupkan kembali orang yang telah mati? Tentu, sesungguhnya Dia Maha-kuasa atas segala sesuatu. Oleh sebab itulah Allah سبحانه وتعالى mencela me-reka karena tidak mempercayai adanya Hari Kebangkitan sedang-kan mereka menyaksikan (tanda-tanda) yang lebih besar dan lebih kuat.
Di', o Messaggero, a questi rinnegatori della Resurrezione: "In verità, i primi e gli ultimi tra di loro
Sabihin mo, O Sugo, sa mga tagapagkailang ito sa pagbubuhay: "Tunay na ang mga sinauna sa mga tao at ang mga nahuli sa kanila
¡Mensajero! Dile a aquellos que rechazan la resurrección: “Ciertamente, tanto las generaciones anteriores como las posteriores…
-Ey Resul!- Yeniden dirilişi inkâr edene de ki: "Şüphesiz hem öncekiler, hem sonrakiler (diriltileceklerdir)."
O Messenger! Say to these deniers of the resurrection: “Indeed, the earlier generations of people and the later ones from them...
Hãy nói - hỡi Thiên Sứ - với đám người phủ nhận sự phục sinh: Thật vậy, tất cả loài người từ thời sơ khai đến thời cuối cùng đều được dựng sống lại toàn bộ.
Katakanlah -wahai Rasul- kepada orang-orang yang mengingkari kebangkitan itu, “Sesungguhnya orang-orang yang terdahulu dan orang-orang terkemudian,
Reci, o Poslaniče, ovima koji negiraju proživljenje: I oni ljudi koji su prije živjeli i umrli, a i oni kasniji, biće oživljeni nakon smrti.
“...will soon be inevitably gathered on the Day of Judgement to be taken to account and requited.”
seront sans aucun doute rassemblées le Jour de la Résurrection afin de rendre des comptes et d’être rétribuées.
Tất cả sẽ được triệu tập vào Ngày Tận Thế để thanh toán và thưởng phạt, không sao tránh khỏi.
Na Sudnjem danu, bez imalo sumnje, biće okupljeni kako bi račun polagali i dobili ono što su zaslužili.
Akan dikumpulkan pada hari Kiamat yang tidak disangsikan, untuk mendapatkan perhitungan amal perbuatan dan pembalasan.
Hesap ve karşılık için kıyamet gününde bir araya getirileceklerdir.
“... inevitablemente, pronto se reunirán en el Día del Juicio para ser juzgadas y retribuidas según sus obras”.
ay talagang titipunin sa Araw ng Pagbangon nang walang pasubali para sa pagtutuos at pagganti."
verranno radunati senza alcun dubbio, nel Giorno della Resurrezione, per il Rendiconto e la Retribuzione.
Ô vous qui traitez la Ressuscitation de mensonge et qui vous vous êtes égarés du droit chemin.
Poi voi che rinneghi la risurrezione, che siete sviati dalla retta via, nel giorno della risurrezione mangerete il frutto dell'albero di Zaqqum, ed è il frutto più cattivo e sgradevole.
Pagkatapos tunay na kayo, O mga nagpapasinungaling sa pagbubuhay, na mga naliligaw palayo sa landasing tuwid ay talagang mga kakain, sa Araw ng Pagbangon, mula sa mga puno ng Zaqqūm. Ito ay pinakamasama sa mga bunga at pinakakarima-rimarim.
Then, O you rejectors of the resurrection and deviants from the straight path!
Sonra siz -Ey yeniden dirilişi yalanlayanlar! Dosdoğru yoldan sapanlar!- Kıyamet günü, meyvelerin en kötüsü ve pisi olan zakkum ağacının meyvesini muhakkak yiyeceksiniz.
Luego, los que rechazan la resurrección y los que se han extraviado del camino recto,
Rồi đây các ngươi, những kẻ phủ nhận sự Phục sinh, lệch khỏi con đường chính đạo, vào Ngày Phán Xét Cuối Cùng, sẽ phải ăn trái của cây Zaqqum, và đó là một loại trái kinh tởm.
Zatim ćete vi, o poricatelji proživljenja, koji ste skrenuli s Pravog puta, na Sudnjem danu, plodove drveta Zekkum jesti, a to je najgori i nalošiji plod.
Kemudian, sesungguhnya kalian, wahai orang-orang yang mendustakan kebangkitan dan tersesat dari jalan yang lurus, pada hari Kiamat nanti pasti akan memakan buah pohon Zakum, yaitu buah paling buruk dan paling menjijikkan.
En el Día del Juicio comerán del árbol de Zaqqum, cuyos frutos son los más desagradables y malignos.
Le Jour de la Résurrection, vous mangerez des fruits de l’arbre dénommé Az-Zaqqûm, les pires et les plus nauséabonds des fruits
You shall, on the Day of Judgement, eat from the fruits of the tree of Al-Zaqqūm, which are the worst and most disgusting of fruits.
You will fill your hungry bellied with the fruits of that bitter tree.
Boş midelerinizi bu ağacın acı (meyvesi) ile dolduracaksınız.
I plodovima tog gorkog drveta punit ćete svoje prazne stomakove.
Llenarán sus vientres hambrientos con los amargos frutos de ese árbol.
Vous remplirez vos ventres vides de ces fruits.
Lalu kalian memenuhi perut-perut kalian yang kosong itu dari pohon yang pahit itu.
Riempirete i vostri ventri vuoti di quella pianta amara.
saka mga magpupuno mula sa mga mapait na punong iyon ng mga tiyan ninyong hungkag,
Họ sẽ nhét loại trái đắng đó vào cho đầy cái bụng rỗng của mình.
saka mga iinom sa mga ito mula sa tubig na mainit na matindi ang init,
Rồi phải uống tiếp loại nước sôi cực nóng.
Puis vous boirez par-dessus de l’eau bouillante.
Bunun üzerine de kaynar sudan içeceksiniz.
Nakon toga će vrelu vodu piti.
Kalian lalu meminum dari air yang sangat panas setelah memakannya.
e la accompagnerete bevendo acqua bollente;
Then you will drink extremely hot water on top of that.
Además, beberán aguas ardientes.
saka mga magpaparami sa pag-inom gaya ng pagpaparami ng mga kamelyo sa pag-inom dahilan sa sakit na matinding pagkauhaw!"
Sürekli susuzluk hissetme hastalığı sebebi ile devenin çok su içtiği gibi siz de ondan içeceksiniz.
Kalian pun sangat banyak meminumnya seperti unta yang banyak minum karena sakit usus (selalu kehausan).
Vous en boirez autant que ce que boivent les dromadaires assoiffés.
Beberán tanto como bebe un camello que sufre de sed insaciable.
You will drink so much of it, just like a camel suffering from a burning thirst drinks.
Họ cắm đầu uống loại nước sôi đó tựa như con lạc đà bị chết khát vậy.
Mnogo će piti vodu kao što to deve čine zbog gorljive žeđi.
ne berrete tanta quanta ne bevono i cammelli, a causa dell'afa.
The aforementioned bitter fruit and extremely hot water is your hospitality you will be received with on the Day of Requital.
Việc đề cập đến loại thức ăn đắng và nước sôi là cách chiêu đãi dành cho họ trong Ngày Thưởng Phạt đó.
Ovom gorkom hranom i vrelom vodom biće ugošćeni na Dan obračuna.
Ang nabanggit na ito na pagkaing mapait at tubig na mainit ay ang pagtanggap sa kanila na ipansasalubong sa kanila sa Araw ng Pagganti.
Il cibo amaro e l'acqua bollente menzionati è l'ospitalità loro riservata nel Giorno della Retribuzione.
Los frutos amargos junto con el agua ardiente serán la hospitalidad que recibirán en el Día de la Retribución.
Hal yang telah disebutkan ini, yaitu makanan yang pahit dan minuman dari air yang panas, adalah jamuan yang dengannya mereka disambut pada hari Kiamat.
C’est avec cette nourriture amère et cette boisson bouillante qu’ils seront accueillis le Jour de la Rétribution.
Bu zikredilen acı yemek ve kaynar su, karşılık gününde kendisi ile karşılanacakları ziyafetleridir.
Proof that Resurrection will occur
Allah asserts that Resurrection will occur and refutes the misguided atheists who deny it, those who said,
أَءِذَا مِتْنَا وَكُنَّا تُرَاباً وَعِظَـماً أَءِنَّا لَمَبْعُوثُونَ
(When we die and become dust and bones, shall we then indeed be resurrected) 56:47 They said this statement in denial and discounting Resurrection. Allah the Exalted said,
نَحْنُ خَلَقْنَـكُمْ
(We created you,) meaning, `We have created you after you were nothing. Therefore, is not that Who is able to start the creation, more able to bring it back' Allah's statement,
فَلَوْلاَ تُصَدِّقُونَ
(then why do you believe not) `why do you not then believe in Resurrection' Then Allah said, while bringing forth evidence that Resurrection occurs,
أَفَرَءَيْتُمْ مَّا تُمْنُونَ - أَءَنتُمْ تَخْلُقُونَهُ أَم نَحْنُ الْخَـلِقُونَ
(Do you not see the semen you emit. Is it you who create it, or are We the Creator) meaning, `do you make the semen remain in the wombs and create life from it therein, stage after stage Or is Allah the One Who does all this' Allah said,
نَحْنُ قَدَّرْنَا بَيْنَكُمُ الْمَوْتَ
(We have decreed death to you all,) meaning, `We made death exist between you.' Ad-Dahhak commented, "Allah made the residents of the heavens and earth equal with regards to death." Allah said,
وَمَا نَحْنُ بِمَسْبُوقِينَ
(and We are not outstripped,) meaning, `We are never unable,'
عَلَى أَن نُّبَدِّلَ أَمْثَـلَكُمْ
(To transfigure you), meaning, `to change your current shapes, on the Day of Resurrection,'
وَنُنشِئَكُمْ فِى مَا لاَ تَعْلَمُونَ
(and create you in that you know not.) meaning, `out of shapes and forms.' Allah the Exalted said,
وَلَقَدْ عَلِمْتُمُ النَّشْأَةَ الاٍّولَى فَلَوْلاَ تَذَكَّرُونَ
(And indeed, you have already known the first form of creation, why then do you not remember) meaning, `you know that Allah has created you after you were nothing. He created you and gave you hearing, sight and hearts. Will you not then remember and take heed that He Who is able to create you in the beginning is more able to bring you back and resurrect you to life anew' Allah the Exalted said in other Ayat,
وَهُوَ الَّذِى يَبْدَأُ الْخَلْقَ ثُمَّ يُعِيدُهُ وَهُوَ أَهْوَنُ عَلَيْهِ
(And He it is Who originates the creation, then He will repeat it; and this is easier for Him.)(30:27),
أَوَلاَ يَذْكُرُ إلإِنْسَـنُ أَنَّا خَلَقْنَاهُ مِن قَبْلُ وَلَمْ يَكُ شَيْئاً
(Does not man remember that We created him before, while he was nothing)(19:67),
أَوَلَمْ يَرَ الإِنسَـنُ أَنَّا خَلَقْنَـهُ مِن نُّطْفَةٍ فَإِذَا هُوَ خَصِيمٌ مٌّبِينٌ - وَضَرَبَ لَنَا مَثَلاً وَنَسِىَ خَلْقَهُ قَالَ مَن يُحىِ الْعِظَـمَ وَهِىَ رَمِيمٌ - قُلْ يُحْيِيهَا الَّذِى أَنشَأَهَآ أَوَّلَ مَرَّةٍ وَهُوَ بِكُلِّ خَلْقٍ عَلِيمٌ
(Does not man see that We have created him from Nutfah. Yet behold he (stands forth) as an open opponent. And he puts forth for Us a parable, and forgets his own creation. He says: " Who will give life to these bones after they are rotten and have become dust" Say: "He will give life to them Who created them for the first time! And He is the All-Knower of every creation.")(36:77-79), and,
أَيَحْسَبُ الإِنسَـنُ أَن يُتْرَكَ سُدًى - أَلَمْ يَكُ نُطْفَةً مِّن مَّنِىٍّ يُمْنَى - ثُمَّ كَانَ عَلَقَةً فَخَلَقَ فَسَوَّى - فَجَعَلَ مِنْهُ الزَّوْجَيْنِ الذَّكَرَ وَالاٍّنثَى - أَلَيْسَ ذَلِكَ بِقَـدِرٍ عَلَى أَن يُحْيِىَ الْمَوْتَى
(Does man think that he will be left neglected Was he not a Nutfah of semen emitted Then he became an `Alaqah (a clot); then shaped and fashioned in due proportion. And made of him two sexes, male and female. Is not He able to give life to the dead)(75:36-40)
Noi vi abbiamo creati, o voi rinnegatori, dal nulla; ora credete che siamo in grado di riportarvi in vita dopo la morte?!
O poricatelji, Mi smo vas stvorili nakon što niste bili ništa, pa zašto onda ne vjerujete da ćemo vas oživjeti nakon vaše smrti?
Proof of the occurrence of the Day of Resurrection
Thus far the Surah dealt with three categories of people on the Plain of Hashr (Gathering.) The verses so far described the reward and punishment of these three groups. The current set of verses warn the deviant skeptics and atheists who completely deny the Day of Judgment and life after death, or set up partners to Allah in His worship. The verses purport to tear down the curtain of negligence and ignorance that has kept man in the dark. Whatever exists, or is coming into existence at the present time, or will come into existence in the future in this cosmic world is as a result of the creative power of Allah. He brings them into existence, retains them and makes them subservient to man. The apparent causes of these events act as veils over Reality. Had these veils been removed and man is able to witness the creation of these things directly without the mediation of these apparent causes, he will be forced to believe in Allah. However, Allah has made this world a venue of test. Therefore, whatever comes into existence comes under the veils of causes.
Allah has, with His encompassing power and consummate wisdom, created a strong connection or relation between 'causes' and 'effects'. Wherever and whenever a secondary cause occurs, the effect necessarily follows. A casual observer assigns to every 'effect' a 'secondary or extrinsic cause', thus straying into the philosophy of 'causes' and 'effects'. Man does not seem to realize that the whole system of cause and effect ends with Allah. He is the First or Primary or Intrinsic Cause or Cause of all causes [ musabbib-ul-asbab ]. It was explained earlier in Surah An-Najm that a natural order of cause and effect pervades the entire universe. Every cause, which is not itself primary, is traceable to some other cause, and this to another and so on. But as the series of cause and effect in our finite world cannot be indefinite, it must terminate at some point. The Final Cause is, therefore, the Author of the universe. It is this Final Cause towards which the present verses call our attention.
نَحْنُ خَلَقْنَاكُمْ فَلَوْلَا تُصَدِّقُونَ أَفَرَأَيْتُم مَّا تُمْنُونَ أَأَنتُمْ تَخْلُقُونَهُ أَمْ نَحْنُ الْخَالِقُونَ (We have created you; then why do you not appreciate it as true? So, tell Me about the semen you drop [ in the wombs ]: Is it you who create it, or are We the Creator?...56:57-59). With verse 57 begins a series of arguments in support of Allah's Oneness and His power to raise the dead. The first argument in the current verse is taken from the very subtle and wonderful phenomenon of man's birth, starting with a drop of semen and developing into a full-fledged human being - the crown of all creation. Humans stop at thinking that male-female cohabitation in the process of their creation is the ultimate or real cause. Therefore, the Qur'an poses the question to them in verse [ 58]: أَفَرَأَيْتُم مَّا تُمْنُونَ أَأَنتُمْ تَخْلُقُونَهُ أَمْ نَحْنُ الْخَالِقُونَ 'So, tell Me about the semen you drop [ in the wombs ]: Is it you who create it, or are We the Creator? In other words, a male plays a very insignificant biological role in the birth of a child in that he delivers a drop of microscopic semen in the womb of a female to combine with the microscopic ovum. Once this is done, it goes through several stages of growth and development without anyone, besides Allah, knowing what is happening. Eventually it forms into a foetus with a bone-structure. The skeleton is then clothed with flesh and skin. The soul is infused into it and the little universe [ microcosm ] comes into being with various systems: The nutritive and digestive system, the blood and the circulatory system, a system of human senses [ sight, touch, smell, hearing and taste ] and communication and the ability to think and understand. Man thus becomes a moving factory, and in none of these biological processes he has any say.
Neither of the parents [ especially the mother in whose womb all this is taking place ] knows whether the child is a boy or a girl, until it is born. The question is: Who creates the child in the womb of the mother, creation after creation, within three darknesses [ i.e. the darkness of belly, the darkness of womb and the darkness of amniotic membrane ]? Who made it beautiful, gave it the power of hearing and sight? Who bestowed on it the faculty of thinking and comprehension? Only mentally blind person will fail to exclaim: "Blessed is Allah, the Best of Creators!"
The forthcoming verses [ 60 and 61]
نَحْنُ قَدَّرْنَا بَيْنَكُمُ الْمَوْتَ وَمَا نَحْنُ بِمَسْبُوقِينَ ﴿60﴾ عَلَىٰ أَن نُّبَدِّلَ أَمْثَالَكُمْ وَنُنشِئَكُمْ فِي مَا لَا تَعْلَمُونَ ﴿61﴾
"We have appointed (the times of) death among you, and We cannot be frustrated from replacing you with others like you, and creating you [ afresh ] in that [ form ] which you do not know....56:60-61]."
'Death' is the end of all physical life. This is the eternal law of Allah from which there is no escape. Allah pre-determines the time of human death. Man has no choice in the matter of death which frees the human soul from the fetters and shackles of its physical habitat. Allah has pre-designated a particular point in time up to which he could live. But one should not remain lulled into a fancy that he would continue to enjoy power and his free will. Allah has the power to eliminate him any time, and create another people in his place. This is the import of the words, نَحْنُ قَدَّرْنَا بَيْنَكُمُ الْمَوْتَ وَمَا نَحْنُ بِمَسْبُوقِينَ ﴿60﴾ عَلَىٰ أَن نُّبَدِّلَ أَمْثَالَكُمْ "We have appointed (the times of) death among you, and We cannot be frustrated from replacing you with others like you," The concluding part of verse [ 61] وَنُنشِئَكُمْ فِي مَا لَا تَعْلَمُونَ '...and creating you (afresh) in that (form) which you do not know" implies that 'Allah has the power to reshape you in a form unknown to you at the moment.' It may happen either by one's turning into dust after death, or by his being metamorphosed into an animal shape as it happened in the past nations, some turned into monkeys and others into swine by way of punishment. It is also possible that they might be transformed into stones or minerals.
Creation of Plants, Sending down of Rain and Creation of Fire are Proof of Allah's Oneness
After referring to the birth of man from very insignificant beginning, the Surah, from verse [ 63] onwards, proceeds to give a brief account of things upon which man's life on earth depends. There are three principal things upon which man's life in this world depends - food, water and fire. The first thing is food to which verse [ 63] refers.
Chính TA (Allah) đã tạo hóa ra các ngươi - hỡi đám người phủ nhận - sau khi các ngươi không là cái gì cả, thế tại sao các ngươi vẫn không tin việc TA phục sinh các ngươi sau khi đã chết vậy?
¡Ustedes que rechazan la verdad! De la nada los creé, ¿por qué entonces no creen que los resucitaré después de que hayan muerto?
Ô dénégateurs, c’est Nous qui vous avons créés à partir de rien. Ne croirez-vous donc pas que Nous vous ressusciterons et vous ferons revivre après votre mort.
-Ey yalanlayanlar!- Siz yok iken biz sizi yarattık. Öldükten sonra sizi diriltip hayat vereceğimizi tasdik etmeniz gerekmez mi?
Kami telah menciptakan kalian -wahai orang-orang yang mendustakan-, padahal sebelumnya kalian tidak ada. Lantas kenapa kalian tidak mau membenarkan bahwa Kami akan membangkitkan kalian dalam keadaan hidup setelah kematian kalian?!
O rejectors! I created you from non-existence, so why do you not believe I will resurrect you after you have died?
Kami ay lumikha sa inyo, O mga tagapagpasinungaling, matapos na kayo dati ay wala, kaya bakit kaya hindi kayo naniwala na Kami ay magbubuhay sa inyo para maging mga buhay matapos ng kamatayan ninyo?
Sao, các ngươi - hỡi con người - có thấy tinh dịch mà các ngươi xuất vào tử cung của các bà vợ của các ngươi chăng?
¡Seres humanos! ¿No reflexionan sobre el semen que eyaculan en el interior de sus esposas?
Ô gens, voyez-vous le sperme que vous éjaculez dans les utérus de vos épouses?
"Apakah kamu memperhatikan tentang nutfah yang kamu pancarkan? Kamukah yang menciptakannya, atau Kami-kah yang menciptakannya? Kami telah menentukan kematian di antara kamu dan Kami sekali-kali tidak dapat dikalahkan, untuk meng-gantikan kamu dengan orang-orang yang seperti kamu (dalam dunia) dan menciptakan kamu kelak (di akhirat) dalam keadaan yang tidak kamu ketahui. Dan sesungguhnya kamu telah menge-tahui penciptaan yang pertama, maka mengapakah kamu tidak mengambil pelajaran (untuk penciptaan yang kedua)?" (Al-Waqi'ah: 58-62).
(58-62) Maksudnya, ﴾ أَفَرَءَيۡتُم ﴿ "Apakah kamu memperhatikan" awal penciptaan kalian berupa air mani ﴾ مَّا تُمۡنُونَ ﴿ "yang kamu pan-carkan." Apakah kalian yang menciptakan mani itu dan apa yang tumbuh darinya, ataukah Allah سبحانه وتعالى Yang menciptakannya? Allah Yang telah menciptakan pada diri kalian nafsu syahwat dan alatnya bagi laki-laki dan perempuan, dan menunjuki setiap dari keduanya kepada hal tersebut, Yang telah menumbuhkan kecintaan di antara suami istri, dan Yang telah menjadikan di antara kalian rasa kasih dan sayang sebagai sebab adanya reproduksi. Karena itulah Allah سبحانه وتعالى menjelaskan kepada mereka dengan berdalil dengan penciptaan yang pertama atas penciptaan yang kedua, dengan berfirman, ﴾ وَلَقَدۡ عَلِمۡتُمُ ٱلنَّشۡأَةَ ٱلۡأُولَىٰ فَلَوۡلَا تَذَكَّرُونَ ﴿ "Dan sesungguhnya kamu telah mengetahui penciptaan yang pertama, maka mengapakah kamu tidak mengambil pela-jaran (untuk penciptaan yang kedua)?" Bahwa Allah Yang Mahakuasa atas penciptaan kalian yang pertama adalah kuasa (juga) untuk membangkitkan kalian kembali.
Tidakkah kalian lihat -wahai manusia- air mani yang kalian pancarkan ke dalam rahim-rahim istri-istri kalian?
-Ey insanlar- Hanımlarınızın rahimlerine döktüğünüz meniyi görmez misiniz?
Avete visto – o gente – il seme che gettate negli uteri delle vostre mogli?!
58- Şimdi baksanıza o akıttığınız meniye!
59- Onu siz mi yaratıyorsunuz yoksa yaratan biz miyiz?
60- Aranızda ölümü biz takdir ettik ve biz kesinlikle aciz değiliz;
61- (Ahirette) yaratılış vasıflarınızı değiştirip sizi bilemeyeceğiniz bir şekilde yeniden yaratmaktan.
62- İşte ilk yaratılışı kesin olarak bilmektesiniz. O halde düşünüp öğüt almanız gerekmez mi?
58-61. Yani sizin attığınız meniyi ve ondan oluşan ilk yaratılışınızı bir düşünün! Bu meniyi ve ondan meydana geleni yaratan sizler misiniz? Yoksa erkek ve dişi olmak üzere sizlerde şehveti yaratan ve onların her birisini bu yola ileten, eşler arasında sevgi var ederek aralarında neslin devam etmesine sebep teşkil eden sevgi ve merhameti yaratan Allah mıdır? Elbette ki O’dur. Bundan dolayı Yüce Allah ilk yaratılmayı ikinci yaratışa delil görmek üzere dikkatlerini çekmekte ve şöyle buyurmaktadır:
62. “Siz, ilk yaratılışı kesinlikle biliyorsunuz. O halde” sizi ilkin yaratmaya kadir olanın sizi tekrar yaratmaya kadir olduğunu “düşünüp öğüt almanız gerekmez mi?”
O ljudi, šta mislite da li sjemenu koje ubacujete u ženske rodnice
O people! Do you not see the semen you ejaculate into the wombs of your wives?
Kaya nagsaalang-alang ba kayo, O mga tao, sa inilalabas ninyo na punlay sa mga sinapupunan ng mga maybahay ninyo?
Da li vi to sjeme stvarate ili smo ga Mi stvorili?
Kayo ba ay lumilikha ng punlay na iyon o Kami ay ang lumilikha niyon?
Is it you that creates that semen, or am I the one who creates it?
Chính các ngươi đã tạo ra tinh dịch đó hay chính TA mới là Đấng tạo ra nó?
Siete stati voi a creare quel seme oppure Allāh lo ha creato?!
¿Son ustedes los que crean ese semen o soy yo quien lo hace?
Est-ce vous qui le créez ou bien Nous?
The birth of a human being from the womb of his mother, the growing of crops from the earth, the falling of rain, the availability of fire from fuel—all these things come directly from God. They should be treated as gifts of God and not as the results of human effort. Man should be grateful to God for all the blessings He has showered upon him.
O meniyi yaratan siz misiniz? Yoksa onu yaratan biz miyiz?
Apakah kalian yang menciptakan mani itu ataukah Kami yang menciptakan air mani itu?
Kami telah menakdirkan kematian di antara kalian, sehingga masing-masing dari kalian mempunyai ajal yang waktunya tidak bisa maju dan tidak pula bisa mundur. Kami sama sekali tidaklah lemah.
TA đã định cái chết giữa các ngươi, mỗi người trong các ngươi đã được định cho một tuổi thọ nhất định, y sẽ không chết sớm hơn hay trễ hơn và TA không hề bất lực để thực hiện điều đó.
Kami ay nagtakda sa gitna ninyo ng kamatayan sapagkat bawat isa sa inyo ay may taning na hindi siya nakauuna rito ni nakahuhuli, at Kami ay hindi nawawalang-kakayahan
Abbiamo decretato per voi la morte; ognuno di voi ha un termine che non può essere anticipato né ritardato, e ciò non ci è impossibile.
Nous avons décrété que tous mourrez. Ainsi, chacun de vous vivra un temps déterminé qui ne sera ni allongé ni raccourci, et rien ne Nous empêchera
Aranızda ölümü biz takdir ettik. Her birinizin takdir edilmiş bir eceli vardır. Ne öne alınır, ne de gecikir. Biz aciz de değiliz.
I determine death between you; each one of you has a fixed amount of time which he neither goes beyond nor falls short of. I am not incapable...
Yo determino cuándo mueren, he fijado una cantidad de tiempo para cada uno de ustedes que no se puede prolongar ni acortar. No me es imposible….
Mi određujemo vašu smrt, i svako od vas ima rok kada će umrijeti, taj rok se neće ubrzati niti usporiti i Mi nismo nemoćni da to učinimo.
of changing the form and appearance that you currently hold, and recreating you into a form and appearance that you do not know of.
Kami tidak lemah untuk mengganti penciptaan dan bentuk kalian sebagaimana yang telah kalian ketahui, lalu menjadikan kalian dalam penciptaan dan bentuk yang tidak kalian ketahui.
Siamo in grado di cambiare il vostro aspetto e la vostra forma che conoscete e di ricrearvi in un'altra forma e aspetto che non conoscete.
da vam izmijenimo vaše poznate izglede i da vas stvorimo i oblikujemo na način koji vam nije poznat.
Trong việc thay đổi ngoại hình của các ngươi với những điều các ngươi biết được và thay đổi các ngươi theo hình dạng mà các ngươi không hề biết.
Yaratılmış olduğunuz tabiatı tanıyıp, bildiğiniz şeklinizi bilmediğiniz tabiat ve şekilde değiştirip, yaratalım diye.
…cambiar la forma y apariencia que tienen actualmente, y darles una nueva y desconocida forma y apariencia.
de changer votre création et votre apparence que vous connaissez pour vous créer et vous donner une apparence que vous ne connaissez pas.
na magpalit Kami ng anumang taglay ninyo na pagkakalikha at pagkakaanyo kabilang sa nalalaman ninyo, at magpaluwal Kami sa inyo sa hindi ninyo nalalaman na pagkakalikha at pagkakaanyo.
Talaga ngang nalaman ninyo kung papaano Kaming lumikha sa inyo sa unang pagkakalikha, kaya hindi ba kayo nagsasaalang-alang at nakaaalam na ang lumikha sa inyo sa unang pagkakataon ay nakakakaya sa pagbuhay sa inyo matapos ng kamatayan ninyo?
Và các ngươi đã biết rõ việc TA tạo hóa các ngươi lần đầu như thế nào kia mà, sao các ngươi vẫn không hiểu được rằng Đấng đã tạo các ngươi ở lần đầu chắc chắc thừa khả năng phục sinh các ngươi sau khi đã chết.
Vama je znano kako smo vas stvorili prvi put, pa zar nećete pouku uzeti i i zar ne znate da je Onaj koji vas je stvorio prvi put, u stanju da vas proživi nakon što umrete.
Siete venuti a conoscenza di come vi abbiamo creati la prima volta: non ne prendete atto e non comprendete che Colui che vi ha creati la prima volta è in grado di resuscitarvi dopo la morte?!
Ciertamente, saben cómo los creé al principio, ¿por qué entonces no reflexionan y entienden que el ser que los creó la primera vez, es capaz de resucitarlos después de que mueran?
Verily, you know how I created you initially, so do you not take heed and realise that the being who created you in the first place, is capable of resurrecting you after you die?
Sungguh, kalian telah mengetahui bagaimana Kami menciptakan kalian pada awal penciptaan, lalu apakah kalian tidak mau mengambil pelajaran dan mengerti bahwa yang menciptakan kalian pertama kali mampu untuk membangkitkan kalian setelah kematian kalian?!
Sizi ilk olarak nasıl yarattığımızı biliyorsunuz? Sizi ilk olarak yaratanın öldükten sonra yeniden sizi diriltmeye kadir olduğunu bilip ibret almanız gerekmez mi?
Vous savez comment Nous vous avons créés la première fois. N’en tirez-vous aucun enseignement et ne comprenez-vous pas que Celui qui vous a créés la première fois, a le pouvoir de vous ressusciter après votre mort?
Tidakkah kalian melihat benih yang kalian sebarkan di muka bumi?!
Šta mislite o sjemenu kojeg sijete u Zemlju?
Tarlaya ektiğiniz tohumu görmez misiniz?
Voyez-vous les graines que vous semez?
"Maka terangkanlah kepadaku tentang yang kamu tanam! Kamukah yang menumbuhkannya atau Kamikah yang menumbuh-kannya? Kalau Kami kehendaki, benar-benar Kami jadikan dia kering dan hancur; maka jadilah kamu heran tercengang. (Sambil berkata), 'Sesungguhnya kami benar-benar menderita kerugian, bahkan kami menjadi orang yang tidak mendapat hasil apa-apa'." (Al-Waqi'ah: 63-67).
(63-67) Ini adalah karunia Allah bagi hamba-hambaNya, dengannya Dia menyeru para hamba agar mengesakanNya, ber-ibadah kepadaNya, dan kembali kepadaNya, di mana Dia تعالى telah menganugerahkan nikmat kepada mereka dengan apa-apa yang memudahkan mereka berupa sawah, ladang, pohon, buah, kemu-dian keluar darinya berbagai macam jenis makanan, rizki, dan buah-buahan yang merupakan kebutuhan pokok dan kemaslahatan mereka yang tidak mungkin bagi mereka untuk dapat menghitung-nya, apalagi mensyukuri dan menunaikan haknya. Oleh karena itu Allah سبحانه وتعالى menetapkan karuniaNya dengan berfirman, ﴾ ءَأَنتُمۡ تَزۡرَعُونَهُۥٓ أَمۡ نَحۡنُ ٱلزَّٰرِعُونَ ﴿ "Kamukah yang menumbuhkannya atau Kami-kah yang menum-buhkannya?" Maksudnya, apakah kalian yang mengeluarkannya dari bumi dalam bentuk tanaman, atau apakah kalian yang me-numbuhkannya? Atau apakah kalian yang mengeluarkan bulir dan buahnya sehingga menjadi tanaman yang siap dipanen dan buah yang sudah matang? Atau hanya Allah-lah semata yang melakukan itu semua dan menganugerahkannya kepada kalian? Usaha mak-simal yang bisa kalian lakukan hanyalah mengolah dan membajak tanah kemudian menabur benih padanya, setelah itu kalian sama sekali tidak tahu apa yang akan terjadi setelah itu dan tidak ada kekuasaan bagi kalian yang lebih dari hal tersebut.
Namun meski demikian, Allah memperingatkan kalian bahwa tanaman itu berpotensi rusak jika bukan karena penjagaan Allah dan perlindunganNya, sebagai nafkah dan kesenangan sampai waktu tertentu. Dia berfirman, ﴾ لَوۡ نَشَآءُ لَجَعَلۡنَٰهُ ﴿ "Kalau Kami kehendaki, benar-benar Kami jadikan dia" maksudnya tanaman tersebut beserta apa yang ada padanya berupa buah-buahan, menjadi ﴾ حُطَٰمٗا ﴿ "kering dan hancur" maksudnya hancur berantakan, tidak ada manfaat dan rizki padanya sama sekali, ﴾ فَظَلۡتُمۡ ﴿ "maka jadilah kamu" maksudnya disebabkan tanaman itu menjadi hancur setelah kalian lelah mena-namnya dan telah mengeluarkan banyak harta untuknya ﴾ تَفَكَّهُونَ ﴿ "heran tercengang," maksudnya, kalian akan menyesali apa yang menimpa kalian, sehingga dengan demikian akan sirna kebahagia-an, kesenangan, dan kegembiraan kalian, kemudian kalian akan mengatakan, ﴾ إِنَّا لَمُغۡرَمُونَ ﴿ "Sesungguhnya kami benar-benar menderita kerugian," yakni bahwa sesungguhnya kami telah ditimpa musibah yang membinasakan kami. Kemudian setelah itu kalian akan tahu dari mana sebenarnya kalian datang, dan karena sebab apakah ka-lian tertimpa musibah. Lalu kalian mengatakan, ﴾ بَلۡ نَحۡنُ مَحۡرُومُونَ ﴿ "Bahkan kami menjadi orang yang tidak mendapat hasil apa-apa"!
Oleh karena itu, panjatkanlah pujian ke hadirat Allah سبحانه وتعالى yang telah menanamnya untuk kalian, kemudian memelihara dan menyempurnakannya (hingga waktu panen), dan tidak mengirim perusak-perusak yang membuat kalian tidak dapat mendapatkan manfaat dan kebaikannya.
was lost in the secondary or extrinsic causes and lost sight of his Real Creator and Master, the Primary or Intrinsic Cause of his creation. This unawareness was unveiled in a particular way. In a similar style, the reality of his source of nourishment is explicated. Allah poses the question to man: 'Indeed you till the land and plant the seeds but who causes them to sprout and grow - you or Allah?' When considered carefully, we will come up with the answer that the farmer or tiller has a very limited role to play. He ploughs the land and fertilizes the soil with manure, and thus softens it so that if the seed germinates, it will not be hampered by the hard ground. All of man's efforts move around this point. Once the plant sprouts, he takes care of it in that direction. But man is not the primary cause of the shoots pushing forth from the seed nor can he claim that he made the plant or tree. Therefore, we go back to the fundamental question: Who caused the seed lying under heaps and heaps of sand to germinate and come out to the surface of the earth so beautifully, comprising untold benefits? There can be only one answer to this question: The All-Encompassing Power and the Most Wonderful creation of the Master Creator of the universe.
Next to food, water is the most important thing upon which human life depends for its sustenance. Here too the Qur'an, in its inimitable style, poses the question: 'Have you considered the water you drink? Did you send it down from the clouds, or did We send it?' The answer is obvious: 'Allah'. Fire plays a most important part in the life of man. Much of his physical comfort depends upon it. [ It is a thing of great utility. In this mechanistic age life is inconceivable without the use of fire. No industry, trade or travel is possible without it.] The Qur'an again, in its unique and unparalleled style, poses the question: 'Have you considered the fire you kindle? Did you make its timber to grow, or did We make it?' Here too the answer is obvious: 'Allah'. Of course, in both instances the Qur'anic answers are elaborate.
Allah's Oneness demonstrated by causing the Plants to grow, sending down the Rain
Allah the Exalted said,
أَفَرَءَيْتُم مَّا تَحْرُثُونَ
(Do you not see what you sow.) in reference to tilling the earth and planting seeds inside it,
أَءَنتُمْ تَزْرَعُونَهُ
(Is it you that make it grow,) `do you cause these seeds to grow inside the earth,'
أَمْ نَحْنُ الزَرِعُونَ
(or are We the Grower) Allah says, `rather it is We Who cause the seeds to remain firmly and grow inside the earth.' Ibn Jarir recorded that Abu Hurayrah said that the Messenger of Allah ﷺ said,
«لَا تَقُولَنَّ: زَرَعْتُ وَلكِنْ قُلْ: حَرَثْت»
(Do not say, "Zara`tu (I made it grew)," but say, "Harathtu (I sowed tilled).") Abu Hurayrah added, "Have you not heard Allah's statement,
أَفَرَءَيْتُم مَّا تَحْرُثُونَ - أَءَنتُمْ تَزْرَعُونَهُ أَمْ نَحْنُ الزَرِعُونَ
(Do you not see what you sow. Is it you that make it grow, or are We the Grower)" Allah the Exalted said,
لَوْ نَشَآءُ لَجَعَلْنَاهُ حُطَـماً
(Were it Our will, We could crumble it to dry pieces,) meaning, `We caused the seeds to grow with Our compassion and mercy and left them intact inside the earth as mercy for you. If We will, We would turn them dry before they ripen and get ready to be harvested,'
فَظَلْتُمْ تَفَكَّهُونَ
(and you would be Tafakkahun.) Allah explained this statement by saying,
إِنَّا لَمُغْرَمُونَ - بَلْ نَحْنُ مَحْرُومُونَ
((Saying:) "We are indeed Mughramun! Nay, but we are deprived!") Allah says, `if We crumble the plants into dry pieces, you would be wondering regarding what happened, sometimes saying: we are indeed Mughramun, i.e., ruined.' Mujahid and `Ikrimah said that Mughramun means, being the subject of revenge. Qatadah commented, "You would say, `We were punished,' sometimes, and, `We were deprived,' some other times." `Ikrimah said that `You will be Tafakkahun' means `You will blame each other (and yourselves),' or, feel sorrow, according to Al-Hasan, Qatadah and As-Suddi. They will be feeling grief for what they spent or for the sins that they have committed in the past (which cost the destruction of their plants). Al-Kisa'i said, "Tafakkaha is both the synonym and the antonym." The Arabs say Tafakkahtu when they mean that they have enjoyed something or felt grief. Allah the Exalted said next,
أَفَرَءَيْتُمُ الْمَآءَ الَّذِى تَشْرَبُونَ أَءَنتُمْ أَنزَلْتُمُوهُ مِنَ الْمُزْنِ
(Do you not see the water that you drink. Is it you who cause it to come down from Al-Muzn,) meaning clouds, according to Ibn `Abbas, Mujahid and others. Allah said,
أَمْ نَحْنُ الْمُنزِلُونَ
(or are We the Causer of it to come down) Allah is stating that indeed He is the One Who causes the rain to fall,
لَوْ نَشَآءُ جَعَلْنَـهُ أُجَاجاً
(If We willed, We verily could make it salty;) meaning salty, sour, undrinkable and unfit for growing plants,
فَلَوْلاَ تَشْكُرُونَ
(why then do you not give thanks) `why do you not appreciate the favor Allah does for you by sending down the rain fresh, ready to consume,'
هُوَ الَّذِى أَنْزَلَ مِنَ السَّمَاءِ مَآءً لَّكُم مَّنْهُ شَرَابٌ وَمِنْهُ شَجَرٌ فِيهِ تُسِيمُونَ - يُنبِتُ لَكُمْ بِهِ الزَّرْعَ وَالزَّيْتُونَ وَالنَّخِيلَ وَالأَعْنَـبَ وَمِن كُلِّ الثَّمَرَتِ إِنَّ فِى ذَلِكَ لآيَةً لِّقَوْمٍ يَتَفَكَّرُونَ
(From it you drink and from it (grows) the vegetation on which you send your cattle to pasture. With it He causes to grow for you the crops, the olives, the date palms, the grapes, and every kind of fruit. Verily, in this is indeed an evident proof and a manifest sign for people who give thought.)(16:10-11) Allah said,
أَفَرَءَيْتُمُ النَّارَ الَّتِى تُورُونَ
(Do you not see the fire which you kindle. ) `and the fire you start with the use of trees,'
أَءَنتُمْ أَنشَأْتُمْ شَجَرَتَهَآ أَمْ نَحْنُ الْمُنشِئُونَ
(Is it you who made the tree thereof to grow, or are We the Grower) meaning, `rather We have made kindling fire possible.' The Arabs had two kinds of trees called Al-Markh and Al-`Afar (that they used to ignite a fire). When they would rub a green branch from each of these two trees against each other, sparkles of fire would emit from them. Allah's statement,
نَحْنُ جَعَلْنَـهَا تَذْكِرَةً
(We have made it a Reminder,) of the Hellfire, according to Mujahid and Qatadah. Qatadah said, "We were told that the Messenger of Allah ﷺ said, i
«يَا قَوْمِ نَارُكُمْ هذِهِ الَّتِي تُوقِدُونَ، جُزْءٌ مِنْ سَبْعِينَ جُزْءًا مِنْ نَارِ جَهَنَّم»
(O people, this fire of yours that you kindle, is but one part out of seventy parts of the fire of Hell.) They said, "O Allah's Messenger! This fire alone is sufficiently hot." The Messenger ﷺ said,
«إِنَّهَا قَدْ ضُرِبَتْ (بِالْمَاءِ) ضَرْبَتَيْنِ أَوْ مَرَّتَيْنِ حَتْى يَسْتَنْفِعَ بِهَا بَنُو آدَمَ وَيَدْنُوا مِنْهَا»
(It was submerged in the water twice so that the Children of `Adam would be able to benefit from it and draw closer to it.) This narration from Qatadah which is Mursal, was recorded by Imam Ahmad in his Musnad from Abu Hurayrah, from the Prophet ;
«إِنَّ نَارَكُمْ هذِهِ جُزْءٌ مِنْ سَبْعِينَ جُزْءًا مِنْ نَارِ جَهَنَّمَ، وَضُرِبَتْ بِالْبَحْرِ مَرَّتَيْنِ، وَلَوْلَا ذلِكَ مَا جَعَلَ اللهُ فِيهَا مَنْفَعَةً لِأَحَد»
(Verily, this fire of yours is one part out of seventy parts of the fire of Hell. It was struck twice against the sea, otherwise, Allah would not have made benefit in it for anyone.) Imam Malik also recorded that Abu Hurayrah said that Allah's Messenger ﷺ said,
«نَارُ بَنِي آدَمَ الَّتِي يُوقِدُونَ، جُزْءٌ مِنْ سَبْعِينَ جُزْءًا مِنْ نَارِ جَهَنَّم»
(The fire that the Children of `Adam kindle is one part out of seventy parts of the fire of Hell.) They said, "O Allah's Messenger! This fire alone is sufficiently hot." He said,
«إِنَّهَا قَدْ فُضِّلَتْ عَلَيْهَا بِتِسْعَةٍ وَسِتِّينَ جُزْءًا»
((The fire of Hell) was made sixty-nine times hotter.) Al-Bukhari collected this Hadith from Malik and Muslim from Abu Az-Zinad. Allah's statement,
وَمَتَـعاً لِّلْمُقْوِينَ
(and an article of use for the Muqwin.) Ibn `Abbas, Mujahid, Qatadah, Ad-Dahhak and An-Nadr bin `Arabi said, "The meaning of Al-Muqwin is travelers." This is also what Ibn Jarir chose, and he said, "From it comes the saying Aqwat Ad-Dar (the house has become empty), when its people traveled." `Abdur-Rahman bin Zayd bin Aslam said that here Al-Muqwi means the hungry. Layth bin Abi Sulaym reported that Mujahid said about the Ayah,
وَمَتَـعاً لِّلْمُقْوِينَ
(and an article of use for the Muqwin.) "For those who are present at their homes and travelers, for every kind of food that requires cooking by fire." Ibn Abi Najih also reported that Mujahid said, "`For the Muqwin, means, all people who enjoy (eating food cooked by fire)." Similar was mentioned from `Ikrimah, and this explanation is more general than the previous, since those who are in their own locale and traveling, whether rich or poor, all need fire for cooking, heating and lighting purposes. It is out of Allah's kindness that He has made the quality of kindling fire in some elements, such as stones, that people can use and take in the baggage for their journeys. When a traveler needs fire at his campsite for cooking and heating, he takes out these substances and uses them to kindle fire. He feels comfort next to the fire and he can use it for various needs that he has. Allah mentions this favor specifically in the case of travelers, even though everyone benefits from the fire. Allah's statement,
فَسَبِّحْ بِاسْمِ رَبِّكَ الْعَظِيمِ
(Then glorify with praises the Name of your Lord, the Most Great.) meaning, the One by Whose ability these things opposites were created. He created the fresh tasty water, and had He willed, He would have created it salty like seawater. He also created the fire that burns, and made a benefit in it for the servants, suitable for their livelihood in this life and as a warning and a punishment for them in the Hereafter.
Avete visto i semi che gettate in terra?!
63- Baksanıza o ektiğiniz tohuma!
64- Onu siz mi bitiriyorsunuz yoksa bitiren biz miyiz?
65- Dileseydik onu çerçöpe dönüştürürdük de şaşar kalırdınız.
66- “Gerçekten biz ziyana uğradık.”
67- “Bilakis biz (rızıktan) mahrum bırakıldık.”(derdiniz).
63. Yüce Allah, bu buyrukları ile kullarına lütfunu hatırlatmakta ve bu yolla onları kendisini tevhîd etmeye, kendisine ibadet etmeye ve kendisine dönmeye davet etmektedir.
Çünkü onlara kendileri için kolaylaştırmış olduğu ekin ekmek, meyve ve mahsuller edinmek gibi bir nimet vermiştir. Bu sayede onların zaruri ihtiyaçlarını ve menfaatlerini temin eden temel gıdalar, rızıklar ve meyveler ortaya çıkmaktadır ki bunlara karşı şükretmek ve haklarını edâ etmek şöyle dursun onları saymaya dahi güçleri yetmez. İhsan ettiği bu lütufları onlara itiraf ettirerek şöyle buyurmaktadır:
64. “Onu siz mi bitiriyorsunuz yoksa bitiren Biz miyiz?” Yani onları yerden bitki halinde çıkartanlar sizler misiniz? Onu büyütüp geliştirenler sizler misiniz? Başağını ve meyvesini çıkartan ve nihayet biçilecek tane haline getiren ve olgunlaştıran sizler misiniz? Yoksa bütün bunları tek başına yaratan ve size bu nimetleri ihsan eden Allah mıdır?
Sizin bütün yaptığınız yeri sürmek, kazmak ve oraya tohum atmaktan ibarettir. Bundan sonra neler olduğunu bilemediğiniz gibi bunun ötesine de gücünüz yetmez. Bununla birlikte Yüce Allah, eğer onları korumasaydı, hayatta kaldıkları sürece ihtiyaçlarını karşılamasaydı ve insanların bir süreye kadar onlardan yararlanmaları için onların varlıklarını muhafaza etmeseydi o tohum ve ekinlerin tehlikelere maruz kalacağına dikkatlerini çekerek şöyle buyurmaktadır:
65. “Dileseydik onu” sürülmüş ekini ve mahsulleri “çerçöpe” faydası ve rızık özelliği olamayacak şekilde kuru ot kırıntılarına “dönüştürürdük de şaşar kalırdınız.” Uğraşıp didindikten, pek çok harcamalar yaptıktan sonra çerçöp olduğu için pişman olur, başınıza gelen musibete üzülürdünüz. Böylelikle neşeniz, sevinciniz kaybolur giderdi.
66. Ve derdiniz ki:“Gerçekten biz ziyana uğradık.” Yani malımız eksildi ve varlığımızı silip süpüren bir musibetle karşı karşıya kaldık.
67. Bundan sonra da bu musibetin başınıza neden geldiğini ve hangi sebepten dolayı böyle bir şeyle karşı karşıya kaldığınızı anlar ve şöyle derdiniz:“Bilakis biz (rızıktan) mahrum bırakıldık.” O halde Yüce Allah’a bu ekini sizin için yeşerttiği, sonra varlığını devam ettirip olgunlaştırdığı ve üzerine faydasından, hayır ve bereketinden sizi mahrum bırakacak afetler göndermediği için hamdedin.
Do you see the seeds you plant in the earth?
Các ngươi có nhìn thấy hạt giống mà các ngươi gieo xuống đất không?
Kaya nagsaalang-alang ba kayo sa ipinupukol ninyo na binhi sa lupa?
¿Pueden ver las semillas que plantan en la tierra?
Est-ce vous qui faites germer ces graines ou est-ce Nous?
O tohumu bitiren siz misiniz? Yoksa bitiren biz miyiz?
¿Son ustedes los que las hacen crecer, o soy yo quien lo hace?
Chính các ngươi đã làm hạt giống mà các ngươi gieo xuống đất đâm chồi hay là do TA làm cho nó đâm chồi vậy?
Kayo ba ay ang nagpapatubo ng binhing iyon o Kami ay ang nagpapatubo niyon?
Da li vi činite da to sjeme iznikne ili Mi to činimo?
Apakah kalian yang menumbuhkan benih itu ataukah Kami yang menumbuhkannya?!
Siete voi a far germogliare quei semi oppure siamo Noi a farlo?!
Are you the ones who make that seed grow, or am I the one that makes it grow?
Nếu TA muốn, TA đã làm hư các hạt giống mà các ngươi đã gieo trồng sau khi nó gần như đâm chồi, điều đó chắc hẳn khiến các ngươi vô cùng ngạc nhiên với những gì đã xảy ra.
Bu ekini olgunlaşmaya ve yetişmeye yakın kuru bir çöp yapmayı dileseydik, onu kuru bir çöp yapardık. Ona ne isabet ettiğine dair şaşırıp kalırdınız.
Si Nous voulions réduire en débris les cultures qui en sortent lorsqu’elles sont sur le point de murir, vous ne cesseriez de vous étonner de cela.
Se avessimo voluto trasformare quel campo in rifiuti, dopo averlo quasi portato a germogliare, lo avremmo fatto; dopodiché sareste rimasti sorpresi, chiedendovi cosa gli sia accaduto.
Kung sakaling niloloob Namin ang paggawa sa tanim na iyon na maging ipa ay talaga sanang ginawa Namin iyon na ipa matapos halos na mahinog at gumulang, saka kayo matapos niyon ay magtataka sa tumama roon.
Jika Kami berkehendak menjadikan tumbuhan itu hancur dan kering, niscaya Kami jadikan ia kering setelah sebelumnya hampir matang dan sempurna, lalu setelah itu kalian tercengang melihat apa yang menimpanya.
If I wish to ruin that crop, I can do so after bringing it close to ripening and harvest. You would then be left shocked at what affected it.
Kada bismo htjeli, Mi možemo da vaše plodove nakon što sazriju za berbu, učinimo suhim rastinjem, pa biste se vi čudili tome što vas je zadesilo.
Si así lo deseara, yo arruinaría sus cultivos una vez listos para la maduración y la cosecha. Entonces se espantarían por cómo lo hice.
Kalian akan berkata, “Sesungguhnya kami benar-benar akan diazab lantaran mendapatkan kerugian dari apa yang telah kami nafkahkan.
Magsasabi kayo: "Tunay na kami ay talagang mga pagdurusahin dahil sa pagkalugi sa ginugol Namin;
Ustedes dirían: “Ciertamente perdimos todo cuanto gastamos, y hemos sido castigados”.
Các ngươi sẽ than: Quả thật, chúng ta đã bị mất trắng không còn gì.
Avreste detto: "In verità, siamo stati puniti perdendo tutti i nostri sacrifici fatti.
Vous diriez: Nous avons été punis par la perte de ce que nous avons dépensé.
Şöyle dersiniz: "Harcadığımız şeylerin ziyana uğramasıyla azap ediliyoruz."
Govorili biste: Mi smo izgubili ono što smo uložili.
You would say, “Indeed, we lost everything we spent, and we have been punished.”
Bahkan, kami juga terhalang dari rezeki.”
Ou plutôt, nous avons été privés de subsistance.
Nama je opskrba uskraćena i spriječeni smo do nje da dođemo.
“Más bien, se nos ha privado de sustento”.
"Bilakis biz rızıktan mahrum edildik."
Anzi, siamo stati privati del sostentamento".
bagkus kami ay mga pinagkaitan ng panustos!"
“Rather, we have been deprived of sustenance.”
Không, chúng ta đã bị tước mất quyền hưởng bổng lộc.
¿Acaso reflexionan sobre el agua que beben cuando están sedientos?
Avete visto l'acqua che bevete quando avete sete?!
"Maka terangkanlah kepadaku tentang air yang kamu minum. Kamukah yang menurunkannya dari awan ataukah Kami yang me-nurunkan? Kalau Kami kehendaki, niscaya Kami jadikan dia asin, maka mengapakah kamu tidak bersyukur?" (Al-Waqi'ah: 68-70).
(68-70) Tatkala Allah سبحانه وتعالى menyebutkan nikmat yang Dia anugerahkan kepada hamba-hambaNya berupa makanan, Dia (juga) menyebutkan nikmatNya kepada mereka berupa air minum segar yang mereka minum, dan bahwa sekiranya Allah tidak me-mudahkannya, niscaya tidak ada jalan bagi kalian untuk menda-patkannya, dan bahwa Dia-lah Yang telah menurunkannya ﴾ مِنَ ٱلۡمُزۡنِ ﴿ "dari awan" yakni awan dan hujan yang telah diturunkan oleh Allah سبحانه وتعالى, sehingga dengannya terciptalah sungai-sungai yang mengalir di atas bumi dan di dalamnya, dan terciptalah mata air-mata air yang memancar deras. Dan di antara nikmatNya adalah bahwa Dia menjadikan air itu tawar lagi segar yang disukai oleh jiwa, dan jika Dia menghendaki, Dia dapat menjadikannya ﴾ أُجَاجٗا ﴿ "asin" lagi pahit sehingga tidak dapat dimanfaatkan. ﴾ فَلَوۡلَا تَشۡكُرُونَ ﴿ "Maka me-ngapakah kamu tidak bersyukur" kepada Allah سبحانه وتعالى Yang telah meng-anugerahkan nikmat-nikmatNya itu kepada kalian?
Kaya nagsaalang-alang ba kayo sa tubig na umiinom kayo mula rito kapag nauhaw kayo?
Susadığınızda içtiğiniz suyu gördünüz mü?
Apakah kalian memperhatikan air yang kalian minum saat kalian haus?!
Šta mislite o vodi koju pijete kada ožednite?
Do you see the water you drink when you are thirsty?
Vậy các ngươi có thấy nước mà các ngươi uống lúc khát hay không?
68- İçtiğiniz suya da bir bakın!
69- Onu buluttan siz mi indirdiniz yoksa indiren biz miyiz?
70- Dileseydik onu acı yapardık. O halde şükretmeniz gerekmez mi?
68-70. Yüce Allah, kullarına yiyecek nimetini hatırlattıktan sonra içtikleri tatlı su nimetini hatırlatmaktadır. Eğer Yüce Allah, bu suyu elde etmeyi onlara kolaylaştırmamış olsaydı, onu elde etme yolunu bulamazlardı. Bu suyu buluttan indiren Yüce Allah’tır. Bundan da kimi yer yüzeyinde kimi de yer altında akan ırmaklar, kaynayıp coşan pınarlar oluşur. Bu suyu içimi kolay ve tatlı kılmış olması da Yüce Allah’ın nimetlerindendir. Çünkü dileseydi elbette ki onu kendisinden yararlanılmayacak şekilde oldukça tuzlu ve acı kılabilirdi.
"O halde” size ihsan etmiş olduğu bu nimetler dolayısı ile “Allah’a şükretmeniz gerekmez mi?”
Voyez-vous l’eau que vous buvez lorsque vous avez soif?
¿Son ustedes los que la hacen descender de las nubes del cielo, o soy Yo Quien la envía?
Gökteki buluttan onu indiren siz misiniz? Yoksa onu indiren biz miyiz?
Est-ce vous qui la faites descendre des nuages du Ciel ou est-ce Nous?
L'avete fatta scendere voi dalle nuvole del cielo o siamo stati Noi a farla scendere?!
Kayo ba ay nagpababa niyon mula sa mga ulap sa langit, o Kami ay ang nagpababa niyon?
Apakah kalian yang menurunkannya dari awan di langit ataukah Kami yang menurunkannya?!
Da li je vi iz oblaka spuštate ili Mi to činimo?
Are you the ones who cause it to fall from the clouds in the sky, or am I the one who sends it down?
Do các ngươi trút nó xuống từ đám mây trên trời hay do TA trút nó xuống?
Nếu như TA muốn, TA đã biến nước đó trở thành mặn chát không thể uống cũng không thể tưới tiêu, thế sao các ngươi vẫn không biết cám ơn TA bởi lòng nhân từ khi TA đã trút xuống cho các ngươi nguồn nước ngọt?
Si así lo deseara, Yo haría el agua salobre, de modo tal que no sirviera para consumo ni para riego. ¿Por qué entonces no hay para Mí gratitud, que por misericordia la hago descender apetecible?
If I wanted to make that water extremely bitter, such that it would be of no use for drinking nor for irrigation, I would have done so. Will you then not be grateful to Me for sending it down as palatable and a mercy for you?
Kada bismo htjeli, Mi možemo da vodu veoma slanom učinilo, pa da kao takva ne bude pogodna za piće i navodnjavanje. Zašto se onda ne zahvaljujete Allahu, koji vam kao vid svoje milosti prema vama, spušta vodu pogodnu za vaše potrebe.
Kung sakaling niloloob Namin ang paggawa sa tubig na iyon na maging matindi ang kaalatan, na hindi pakikinabangan sa pag-inom ni sa pagpapatubig, ay talaga sanang ginawa Namin iyon na maging matindi ang kaalatan. Kaya bakit kaya hindi kayo nagpapasalamat kay Allāh sa pagpapababa Niya nito bilang [tubig] tabang bilang awa sa inyo?
Jika Kami menghendaki untuk menjadikan air itu sangat asin yang tidak bisa diminum atau untuk pengairan, niscaya Kami jadikan air itu sangat asin. Lantas kenapa kalian tidak bersyukur kepada Allah atas diturunkan-Nya air itu dalam keadaan segar sebagai rahmat untuk kalian?!
Si Nous voulions que cette eau soit très salée et inutilisable, ni à la boisson ni à l’irrigation, Nous l’aurions fait. Pourquoi n’êtes-vous pas reconnaissants envers Allah pour avoir, par miséricorde, fait descendre cette eau douce?
Se avessimo voluto rendere quell'acqua molto salata, rendendola inutilizzabile per bere o irrigare, lo avremmo fatto. Dovreste ringraziare Allāh che la faccia scendere pura, per Misericordia nei vostri confronti.
Eğer bu suyu içme ve sulamada kullanamayacağınız şekilde çok tuzlu yapmak isteseydik, öyle yapardık. Size rahmet olarak bu suyu tatlı bir şekilde indirdiği için Yüce Allah'a şükretmeyecek misiniz?
"Maka terangkanlah kepadaku tentang api yang kamu nya-lakan (dari gosokan-gosokan kayu). Kamukah yang menjadikan kayu itu atau Kamikah yang menjadikannya? Kami menjadikan api itu untuk peringatan dan bahan yang berguna bagi musafir di padang pasir. Maka bertasbihlah dengan (menyebut) nama Rabb-mu Yang Mahaagung." (Al-Waqi'ah: 71-74).
(71-73) Ini adalah nikmat yang masuk kepada kategori kebutuhan pokok yang pasti dibutuhkan oleh makhluk, karena sesungguhnya manusia membutuhkan kenikmatan tersebut dalam banyak perkara dan kebutuhan mereka. Allah سبحانه وتعالى menyatakan ke-pada mereka (agar mereka mengakui), akan api yang Dia ciptakan pada pepohonan, dan bahwa makhluk tidaklah dapat menciptakan-nya, akan tetapi hanya Allah-lah Yang menciptakan (api itu) dari pepohonan yang hijau, kemudian ia menjadi api yang dinyalakan sesuai dengan kebutuhan para hamba, lalu apabila mereka telah selesai dari kebutuhan mereka, maka mereka memadamkan dan mematikannya. ﴾ نَحۡنُ جَعَلۡنَٰهَا تَذۡكِرَةٗ ﴿ "Kami menjadikan api itu untuk peri-ngatan" bagi para hamba terhadap nikmat Rabb mereka, dan seba-gai peringatan (bagi mereka) akan Neraka Jahanam yang telah Allah persiapkan untuk orang-orang yang bermaksiat kepadaNya, serta menjadikannya sebagai cemeti untuk menuntun hamba-ham-baNya kepada surga yang penuh dengan kenikmatan, ﴾ وَمَتَٰعٗا لِّلۡمُقۡوِينَ ﴿ "dan bahan yang berguna bagi musafir di padang pasir." Maksud dari kata al-Muqwin adalah orang-orang yang mengambil manfaat atau para musafir. Allah سبحانه وتعالى mengkhususkan para musafir adalah karena manfaat api itu bagi musafir lebih besar daripada bagi selainnya, atau bisa jadi sebabnya adalah karena dunia ini, semuanya adalah tempat melakukan safar, dan seorang hamba dari sejak dilahirkan adalah seorang musafir (orang yang melakukan perjalanan) menuju Rabbnya. Api ini telah dijadikan oleh Allah I sebagai bahan yang berguna bagi musafir di dunia ini, dan sebagai peringatan bagi mereka akan negeri yang kekal (akhirat).
(74) Ketika Allah menjelaskan sebagian dari nikmat-nikmat-Nya yang mengharuskan timbulnya pujian kepadaNya dari hamba-hambaNya, berikut syukur kepadaNya dan beribadah kepadaNya, Allah memerintahkan untuk mentasbihkan dan mengagungkan-Nya, di mana Dia berfirman, ﴾ فَسَبِّحۡ بِٱسۡمِ رَبِّكَ ٱلۡعَظِيمِ ﴿ "Maka bertasbihlah dengan (menyebut) nama Rabbmu Yang Mahaagung." Maksudnya, sucikanlah Rabbmu Yang Agung Yang sempurna nama-nama dan sifat-sifatNya, banyak memberikan kebaikan dan balasan kebaikan, dan pujilah Dia dengan hati, lisan, dan anggota tubuhmu; karena Dia memang layak untuk itu semua, Dia-lah yang berhak disyu-kuri, maka jangan sampai Dia diingkari, (hendaknya) diingat dan disebut dalam dzikir dan tidak dilupakan, serta ditaati dan tidak dimaksiati.
71- Tutuşturduğunuz ateşe de bir bakın!
72- Onun ağacını siz mi yarattınız yoksa yaratan biz miyiz?
73- Biz onu bir öğüt vesilesi ve yolcular için de bir nimet kıldık.
74- O halde yüce Rabbinin adını tesbih et.
71-72. Bu da insanların kendisi olmasa hayatlarını devam ettiremeyecekleri temel ve zaruri ihtiyaçlar kapsamındaki bir nimettir. İnsanlar pek çok işlerinde ve gereklerinde ona ihtiyaç duyarlar. Yüce Allah ağaçlarda (potansiyel olarak) var ettiği ateş nimetini hatırlatmaktadır. İnsanların onun ağacını yaratmaya güç yetiremeyeceklerini ve Yüce Allah’ın ateşi yeşil ağaçta yaratmış olduğunu onlara da itiraf ettirmektdir. Bakarsın ki o, kulların ihtiyacı oranında bir ateş halini alır. İhtiyaçlarını gördükleri vakit de onu söndürürler.
73. “Biz onu” kullar için hem Rablerinin nimetini hatırlatan hem de Allah’ın isyankârlara hazırlamış olduğu ve kulları nimet yurduna sevkeden itici bir unsur kılıdığı cehennem ateşini hatırlatan “bir öğüt vesilesi ve yolcular” ile diğer yararlananlar “için bir nimet kıldık.”
Yüce Allah’ın özellikle yolcuları söz konusu etmesi, yolcuların ondan yararlanmasının başkalarına göre daha ileri derecede oluşundan ya da dünyanın tümünün bir yolculuk yurdu olmasından dolayıdır. Zira kul, doğduğundan itibaren Rabbine doğru yolculuk eder. İşte bu ateşi Yüce Allah, bu dünya yurdunun yolcuları için bir fayda ve ebedilik yurdu için öğüt ve ibret kılmıştır.
74. Yüce Allah, kulları tarafından övülmeyi, şükredilmeyi ve ibadet edilmeyi gerektiren birtakım nimetlerini söz konusu ettikten sonra tesbih ve tazim edilmesini emrederek şöyle buyurmaktadır:
"O halde yüce Rabbinin adını tesbih et.” İsim ve sıfatları kemâl derecesinde, ihsan ve bağışları pek çok olan pek büyük Rabbini tüm eksikliklerden tenzih et. Kalbinle, dilinle ve azalarınla O’na hamdet. Çünkü O, buna layıktır. Şükredilmek O’nun hakkıdır. O’na nankörlük edilmemelidir. O’nu hatırlamak, unutmamak; O’na itaat etmek, isyan etmemek gerekir.
Do you see the fire that you ignite for your interests?
Kaya nagsaalang-alang ba kayo sa apoy na pinaririkit ninyo para sa mga kapakinabangan ninyo?
¿Observan el fuego que encienden para sus necesidades?
Voyez-vous le feu que vous allumez pour vos besoins?
Šta mislite o vatri koju potpaljujete da biste se njome koristili?
Kendisinden faydalanmak için tutuşturduğunuz ateşi gördünüz mü?
Apakah kalian melihat api yang kalian nyalakan untuk kalian manfaatkan?!
Avete visto il fuoco che accendete a vostro beneficio?!
Các ngươi có thấy lửa mà các ngươi đốt lên để sử dụng không?
Yakıp tutuşturduğunuz ağaçları sizler mi yarattınız? Yoksa size olan şefkatimizden dolayı onu yaratan bizler miyiz?
Siete voi ad aver creato la pianta con la quale lo accendete, oppure siamo stati Noi a crearla per pietà nei vostri confronti?!
Est-ce vous qui avez créé l’arbre qui lui sert de combustible ou est-ce Nous qui l’avons créé par mansuétude envers vous?
Da li vi stvarate drveće kojim palite vatru ili Mi to, da bismo vam olakšali, činimo?
Kayo ba ay ang nagpapaluwal ng punong-kahoy na nagpapaningas mula rito, o Kami ay ang nagpaluwal nito bilang kabaitan sa inyo?
Có phải các ngươi đã tạo ra loại cây phát ra lửa hay là do chính TA đã tạo ra nó vì thương xót các ngươi?
¿Son ustedes los que hacen los árboles con los que lo encienden, o soy Yo Quien, en Mi generosidad hacia ustedes, lo hago crecer?
Are you the ones who make the trees you ignite it with, grow, or am I the one who causes it to grow, being kind to you?
Apakah kalian yang menciptakan pepohonan yang dengannya kalian menyalakan api ataukah Kami yang menciptakannya sebagai bentuk kelemahlembutan untuk kalian?
Kami menjadikan api ini sebagai peringatan untuk kalian agar kalian ingat dengan api akhirat (neraka) dan kami menjadikannya juga agar bermanfaat bagi para musafir di antara kalian.
Abbiamo reso questo fuoco un monito per voi, in modo che rammentiate il fuoco dell'Aldilà, e ve lo abbiamo asservito affinché sia utile ai viaggiatori.
C’est Nous qui avons fait que ce feu vous rappelle l’Enfer et qu’il soit utile à ceux qui voyagent.
Mi smo ovu vatru dali da vas podsjeća na ahiretsku vatru, i učinili smo da se njome koriste putnici.
I am the one who made this fire for you as a reminder to you of the fire of the Afterlife, and I made it a means of benefit for the travellers among you.
Yo soy quien hizo el fuego para recordarles acerca del fuego del Más Allá, así como para beneficiar a los viajeros.
Kami ay gumawa ng apoy na ito bilang pagpapaalaala para sa inyo na magpapaalaala sa inyo ng Apoy ng Kabilang-buhay, at gumawa nito bilang pakinabang para sa mga tagapaglakbay kabilang sa inyo.
TA đã lấy lửa đó để nhắn nhủ với các ngươi về lửa ở Đời Sau và TA đã biến nó trở trành vật hữu ích cho việc các ngươi đi đường xa.
Biz bu ateşi, ahiret ateşini size hatırlatan bir ibret ve sizden yolculuk edenler için bir faydalanma kıldık.
أَفَرَأَيْتُم مَّا تَحْرُثُونَ (Well, tell Me about that [ seed ] which you sow:...56:63) In the matter of human creation, man
The last answer is summarized thus in verse [ 73] نَحْنُ جَعَلْنَاهَا تَذْكِرَةً وَمَتَاعًا لِّلْمُقْوِينَ "We have made it a reminder [ of Our infinite power, and of the fire of hell ] and a benefit for travelers in deserts....56:73) The word muqwin is derived from the infinitive iqwa' and it comes from the root-word qiwa' which means 'waste, barren land, ruin or desert'. Thus the word muqwin means 'a traveler or a wayfarer of a desert who alights to prepare his meals'. The verse purports to say that all these creations are the result of Allah's power and wisdom.
Bởi thế, Ngươi - hỡi Thiên Sứ - hãy thanh lọc mọi thứ không xứng đáng ra khỏi Thượng Đế vĩ đại của Ngươi.
Kaya magpawalang-kapintasan ka, O Sugo, sa Panginoon mo, ang Sukdulan, sa anumang hindi nababagay sa Kanya.
Zato ti, o Poslaniče, negiraj da Allah, tvoj Gospodar, posjeduje bilo šta što mu ne dolikuje.
Sebab itu, sucikanlah Tuhanmu Yang Mahaagung -wahai Rasul- dari hal-hal yang tidak laik bagi-Nya.
O Messenger! So glorify your great Lord, of everything that in unbefitting of Him.
Ô Messager, nie ce qui ne sied pas à ton Eminent Seigneur.
For one who ponders over these events, there are countless lessons. In them there is proof of a second life after the present life. Similarly, there is a sure indication in them that He who has given things can also take them away. Then, there is the example of water. Reservoirs of water are mostly found here in the shape of seas containing salt water. About 98 percent of the water is found in seas and one tenth of its volume is made up of salt. It is a miracle of God’s law that when water vapour rises from the sea, pure water rises and the salt is left below. The fact is that the system of rain is a huge universal desalination process. Had this natural arrangement not been in place, all of the water in the world would have been brackish just like sea water. The snow on mountain peaks, the water flowing in rivers would all have been extremely salty. In spite of the vast stores of water on the earth, the non-availability of fresh water would have presented an insurmountable problem for humanity. If man gave this matter consideration, his heart would be full of praises for God.
فَسَبِّحْ بِاسْمِ رَبِّكَ الْعَظِيمِ (So, proclaim the purity of the name of your Lord, the Magnificent...56:74) The logical and rational conclusion of the above considerations should be for man to believe in the All-Encompassing Divine Power and in His Oneness, and declare the Purity of the Great Lord; for that is the way to express His gratitude.
Glorifica, o Messaggero, il tuo Dio, L'Immenso, secondo ciò che Gli si addice.
-Ey Resul!- Azim olan Rabbini yakışık olmayan her şeyden tenzih et.
¡Mensajero! Glorifica a tu gran Señor, de las descripciones impropias que hacen de la divinidad.
Allah swears to the Greatness of the Qur'an
The usage of La (in Fala) is not an extra character without meaning, as some of the scholars of Tafsir say. Rather it is used at the beginning of an oath when the oath is a negation. This is like when `A'ishah, may Allah be pleased with her said, "La by Allah! Allah's Messenger ﷺ did not touch any woman's hand at all. So in this way, the meaning is, "No! I swear by the Mawaqi` of the stars. The matter is not as you people claim - about the Qur'an - that it is a result of magic or sorcery, rather it is an Honorable Qur'an." Ibn Jarir said, "Some of the scholars of the Arabic language said that the meaning of:
فَلاَ أُقْسِمُ
(Fala! I swear) is, `The matter is not as you people have claimed.' Then He renews the oath again by saying, `I swear."'
فَلاَ أُقْسِمُ بِمَوَقِعِ النُّجُومِ
(Fala! I swear by the Mawaqi` of the stars.) Mujahid said, "The setting positions of the stars in the sky," and he said that it refers to the rising and setting positions. This was said by Al-Hasan, Qatadah and preferred by Ibn Jarir. Qatadah also said that it means their positions. Allah said,
وَإِنَّهُ لَقَسَمٌ لَّوْ تَعْلَمُونَ عَظِيمٌ
(And verily that is indeed a great oath, if you but know.) meaning, `this is a great vow that I -- Allah -- am making; if you knew the greatness of this vow, you will know the greatness of the subject of the vow,'
إِنَّهُ لَقُرْءَانٌ كَرِيمٌ
(That (this) is indeed an honorable recitation.) means, verily, this Qur'an that was revealed to Muhammad ﷺ is a Glorious Book,
فِى كِتَـبٍ مَّكْنُونٍ
(In a Book Maknun.) meaning glorious; in a glorious, well-guarded, revered Book. Ibn Jarir narrated that Isma`il bin Musa said that Sharik reported from Hakim, that is Ibn Jubayr, from Sa`id bin Jubayr, from Ibn `Abbas that about:
لاَّ يَمَسُّهُ إِلاَّ الْمُطَهَّرُونَ
(Which none touches but the pure ones.) he said, "The Book that is in heaven." Al-`Awfi reported from Ibn `Abbas about:
لاَّ يَمَسُّهُ إِلاَّ الْمُطَهَّرُونَ
(Which none touches but the pure ones.) that `the pure ones' means: "The angels." Similar was said by Anas, Mujahid, `Ikrimah, Sa`id bin Jubayr, Ad-Dahhak, Abu Ash-Sha`tha' Jabir bin Zayd, Abu Nahik, As-Suddi, `Abdur-Rahman bin Zayd bin Aslam and others. Ibn Jarir narrated that Ibn `Abdul-A`la said that Ibn Thawr said that Ma`mar said from Qatadah about:
لاَّ يَمَسُّهُ إِلاَّ الْمُطَهَّرُونَ
(Which none touches but the pure ones.) that he said, "None can touch it, with Allah, except the pure ones. However, in this life, the impure Zoroastrian and the filthy hypocrite touch it." And he said, "In the recitation of Ibn Mas`ud it is: (مَا يَمَسُّهُ إِلَّا الْمُطَهَّرُونَ) (It is not touched, except by the pure ones.) Abu Al-`Aliyah said:
لاَّ يَمَسُّهُ إِلاَّ الْمُطَهَّرُونَ
(Which none touches but the pure ones.) "It does not refer to you, because you are sinners!" Ibn Zayd said, "The Quraysh disbelievers claimed that the devils brought down the Qur'an. Allah the Exalted stated that only the pure ones touch the Qur'an, as He said:
وَمَا تَنَزَّلَتْ بِهِ الشَّيَـطِينُ - وَمَا يَنبَغِى لَهُمْ وَمَا يَسْتَطِيعُونَ - إِنَّهُمْ عَنِ السَّمْعِ لَمَعْزُولُونَ
(And it is not the Shayatin who have brought it down. Neither would it suit them nor they can (produce it). Verily, they have been removed far from hearing it.)(26:210-212)" This saying is a good saying, and does not contradict those before it. Allah said,
تَنزِيلٌ مِّن رَّبِّ الْعَـلَمِينَ
(A revelation from the Lord of all that exists. ) meaning this Qur'an is a revelation from the Lord of all that exists, not as they say that it is magic, sorcery or poetry. Rather it is the truth, no doubt about it; there is none beyond it of useful truth. Allah's statement,
أَفَبِهَـذَا الْحَدِيثِ أَنتُمْ مُّدْهِنُونَ
(Is it such a talk that you are Mudhinun) Al-`Awfi reported from Ibn `Abbas that Mudhinun means, "You do not believe in and deny." Similar to this was said by Ad-Dahhak, Abu Hazrah and As-Suddi. Mujahid said,
مُّدْهِنُونَ
(Mudhinun) means "You want to fill yourselves with and rely upon."
وَتَجْعَلُونَ رِزْقَكُمْ أَنَّكُمْ تُكَذِّبُونَ
(And you make your provision your denial!) some of them said that provision here has the meaning of gratitude, meaning: you deny without any gratitude. `Ali bin Abi Talhah reported from Ibn `Abbas that he recited it as: (وَتَجْعَلُونَ شُكْرَكُمْ أَنَّكُمْ تُكَذِّبُونَ) (And your show of your gratitude by denying!) Ibn Jarir narrated from Muhammad bin Bashshar, who narrated from Muhammad bin Ja`far, who narrated from Shu`bah, from Abu Bishr, from Sa`id bin Jubayr who said that Ibn `Abbas said, "It has never rained upon a people except that some of them became disbelievers by saying, `Such and such position of a star sent rain!"' And Ibn `Abbas recited: (وَتَجْعَلُونَ شُكْرَكُمْ أَنَّكُمْ تُكَذِّبُونَ) (And you show of your gratitude by denying.) This chain of narration is Sahih to Ibn `Abbas. In his Muwatta', Malik reported from Salih bin Kaysan, from `Ubaydullah bin `Abdullah bin `Utbah bin Mas`ud, from Zayd bin Khalid Al-Juhani who said, "The Prophet led us in the Subh (dawn) prayer at Al-Hudaybiyah after a rainy night. On completion of the prayer, he faced the congregation and said,
«هَلْ تَدْرُونَ مَاذَا قَالَ رَبُّكُمْ؟»
(Do you know what your Lord has said (revealed)) Those present replied, `Allah and His Messenger know best.' He said,
«قَالَ: أَصْبَحَ مِنْ عِبَادِي مُؤْمِنٌ بِي وَكَافِرٌ، فَأَمَّا مَنْ قَالَ: مُطِرْنَا بِفَضْلِ اللهِ وَرَحْمَتِهِ، فَذلِكَ مُؤْمِنٌ بِي، كَافِرٌ بِالْكَوْكَبِ، وَأَمَّا مَنْ قَالَ: مُطِرْنَا بِنَوْءِ كَذَا وَكَذَا، فَذلِكَ كَافِرٌ بِي وَمُؤْمِنٌ بِالْكَوْكَب»
(Allah has said, "During this morning some of my servants remained as true believers in Me and some became disbelievers. Whoever said that the rain was due to the blessings and the mercy of Allah, had belief in Me, and he disbelieves in the stars; and whoever said that it rained because of a particular star, had no belief in Me, but believes in that star.")" This Hadith is recorded in the Two Sahihs, Abu Dawud and An-Nasa'i, all using a chain of narration in which Imam Malik was included. Qatadah said, "Al-Hasan used to say, `How evil is that all that some people have earned for themselves from the Book of Allah, is denying it!"' Al-Hasan's statement means that such people gained no benefit from the Book of Allah because they denied it, as Allah said:
أَفَبِهَـذَا الْحَدِيثِ أَنتُمْ مُّدْهِنُونَ - وَتَجْعَلُونَ رِزْقَكُمْ أَنَّكُمْ تُكَذِّبُونَ
(Is it such a talk that you Mudhinun And you make your provision that you deny!)
75- Yıldızların battıkları yerlere yemin ederim;
76- Ki eğer bilirseniz bu, gerçekten büyük bir yemindir.
77- Şüphesiz o, çok değerli bir Kur’ân’dır.
78- Saklı bir Kitaptadır.
79- Ona tertemiz olanlardan başkası el süremez.
80- O, âlemlerin Rabbi tarafından indirilmiştir.
81- Şimdi siz bu sözü mü hafife alıyorsunuz?
82- Size verilen rızka yalanlayarak mı şükrediyorsunuz?
83- Hele can boğaza gelince;
84- O vakit siz bakar durursunuz.
85- Biz ise o (ölmekte olana) sizden daha yakınızdır; ama siz görmezsiniz.
86- Madem ki siz (dirilip) hesaba çekilmeyeceksiniz;
87- Haydi, (bu iddianızda) samimiyseniz, o canı (bedene) geri döndürsenize!
75. Yüce Allah, yıldızlara ve yıldızların batış yerlerine ve Yüce Allah’ın o sırada meydana getirdiği ve O’nun azametine, büyüklüğüne ve tevhîdine delil olan olaylara yemin etmektedir.
76. Daha sonra hakkında yemin ettiği bu hususların büyüklüğüne dikkat çekerek şöyle buyurmaktadır:“Ki eğer bilirseniz bu, gerçekten büyük bir yemindir.” Bu yeminin büyük olması yıldızların, onların akıp gitmesinin ve batış yerlerine kaymalarının, pek çok delil ve ibretleri ihtiva etmesinden dolayıdır ki bunların tümünü sayıp dökmeye imkân yoktur.
Kendisi için yemin edilen husus ise Kur’ân-ı Kerîm’dir. Onun hak olduğu, hakkında herhangi bir şüphenin söz konusu olmadığı ve ona herhangi bir şüphenin ulaşamadığı gerçeğidir:
77. “Şüphesiz o, çok değerli bir Kur’ân’dır.” Yani hayırları pek çoktur. İlmi oldukça fazladır. Her türlü hayır ve ilim ancak Yüce Allah’ın Kitabından çıkartılır ve ondan anlaşılır.
78. “Saklı” yani insanların gözlerinin göremeyeceği “bir Kitaptadır.” Bu saklı kitap ise Levh-i Mahfûzdur.
Yani bu Kur’ân-ı Kerîm, Levh-i Mahfuzda yazılıdır. Allah nezdinde de mele-i a’lâdaki melekler nezdinde de ta’zim gören bir kitaptır.
Saklı Kitaptan maksadın Yüce Allah’ın vahiy ve risaleti için indirdiği meleklerin ellerinde bulunan kitap olma ihtimali de vardır. Bundan kasıt da şu olur: Bu Kitap, şeytanların göremeyeceği şekilde saklıdır. Onlar onu değiştiremezler. Ona herhangi bir şey ilave edemez, ondan bir şey eksiltemez ve ona herhangi bir yolla ulaşamazlar.
79. “Ona tertemiz olanlardan başkası el süremez.” Yani Kur’ân-ı Kerîm’e ancak Yüce Allah’ın türlü afetlerden, günahlardan ve kusurlardan tertemiz kıldığı melâike-i kiram dokunabilir. Ona ancak iyiden iyiye temizlenmiş kimseler el sürebildiğine, pis ve murdarlar ile şeytanlar ona el sürmeye güç yetiremeyeceklerine ve ona yaklaşamayacaklarına göre âyet-i kerime -dikkat çekme yolu ile- Kur’ân-ı Kerim’e temizlenmiş/abdestli kimseden başkasının el sürmesinin caiz olmayacağına da delildir. Nitekim bu konuda hadisler de gelmiştir. Bu sebeple bu ayetin emir manasında bir haber olduğu söylenmiştir. Yani “Kur'ân’a temiz olanlardan başkası el sürmesin.” demektir.
80. “O, âlemlerin Rabbi tarafından indirilmiştir.” Yani bu üstün sıfatlara sahip Kur’ân-ı Kerîm, kullarını dinî ve dünyevî nimetleri ile görüp gözeten âlemlerin Rabbi tarafından indirilmiştir. Kullarını kendisi ile görüp gözettiği en üstün ve en değerli şey ise Kur’ân’dır. Bu Kur’ân, dünya ve âhiret maslahatlarını kapsayan bir kitaptır. Allah, bununla kullarına şükrünün altından kalkamayacakları şekilde merhamet etmiş bulunmaktadır.
Onların görevlerinden birisi de bu Kur’ân’ın gereklerini yerine getirmek, onu açıklayıp ilan etmek, ona davet edip onu açıktan açığa bildirmektir. Bundan dolayı Yüce Allah şöyle buyurmaktadır:
81. “Şimdi siz bu sözü” bu pek büyük Kitab’ı ve hikmet dolu öğüdü “mü hafife alıyorsunuz?” Bundan dolayı mı gizlenip saklanıyorsunuz? İnsanlardan, onların kınamalarından ve dillerine düşmekten mi korkuyorsunuz? Buna gerek yok. Bu yakışmaz da. Çünkü bu gibi tutumlar sözüne güvenmeyen kimsenin yapacağı işlerdir. Kur’ân-ı Kerîm ise haktır. Öyle ki kim onu yenik düşürmek isterse mutlaka karşısında yenilgiye uğrar, kim kendisine karşı hücuma geçmeye kalkışırsa mutlaka Kur’ân ona üstün gelir. O hiçbir şekilde gizlenip örtülecek bir Kitap değildir. Aksine o, açıkça ortaya konmalı ve ilan edilmelidir.
82. “Size verilen rızka yalanlayarak mı şükrediyorsunuz?” Allah’ın size lütfettiği rızka siz, yalanlama ve Allah’ın nimetini inkâr/nankörlükle mi karşılık veriyorsunuz? “Falan yıldız sebebiyle yağmura kavuştuk”, diyor ve nimeti gerçek ihsan edicisinden ve gerçek sahibinden başkasına mı izafe ediyorsunuz?
Yağmur yağdırdığında O’nun bu lütuf ve ihsanından ötürü Allah’a şükretmeniz gerekmez mi? Ki O da size lütfunu daha çok ihsan etsin. Çünkü yalanlamak, küfür ve nankörlük, nimetlerin kaldırılmasına, azap ve musibetlerin gelip çatmasına sebep olur.
83-85. Yani can gelip boğaza dayandığında ve sizler ölüm döşeğinde bu halde can çekişen kimseye bakıp durduğunuzda, biz ilmimizle ve meleklerimiz ile sizden ona daha yakınızdır. Ama siz bunu göremezsiniz.
86-87. Eğer iddia ettiğiniz gibi gerçekten sizler öldükten sonra diriltilmeyecek, hesap görmeyecek ve amellerinizin karşılığını almayacaksanız ruhu bedene “geri döndürsenize!” Halbuki sizler de onu geri çevirmekten aciz olduğunuzu itiraf etmektesiniz.
O halde sizler ya Muhammed aallalahu aleyhi ve sellem’in getirdiği hakkı ikrar ve kabul edeceksiniz ya da inatlaşmaya devam edeceksiniz, böylelikle de sizin durumunuz ve kötü âkıbetiniz açıkça bilinmiş olacaktır.
Sequencing of Arguments
Preceding verses put forward rational arguments, in support of life after death, by inviting attention to Allah's infinite power. The current verses are meant to prove this fact by giving an authoritative reference, that is, the Qur'an.
Allah swears to the Greatness of the Qur’ an
فَلَا أُقْسِمُ بِمَوَاقِعِ النُّجُومِ (So, I swear by the setting places of the stars...56:75) The words لَا أُقْسِمُ 'I swear' are prefixed in the text by the particle لَا la [ no ] which is not translated in the text, because it is idiomatically prefixed to 'oath', as for example لَا وَاللہ la wallah [ No, by Allah ]. In pre-Islamic Arabic, we come across the idiomatic oath لَا وَ اَبَیکَ la wa-abik [ No, by your father ]. Some lexicologists say that the particle la is added only as an idiomatic expression [ zaidah ] which carries no sense, and others say that when the refutation of an addressee's hypothesis is intended, y la is used to signify that the assumption of the addressee is not correct, but the right thing is that which follows.
The word مَوَاقِعِ mawaqi` is the plural of مَوقع mawq' and refers to the points where or times when the stars set. Here, like in Surah -Najm وَالنَّجْمِ إِذَا هَوَىٰ "By the star when it goes down to set, [ 1] ", the oath of stars is qualified by their setting-time. The wisdom underlying this is that when the stars set, their function seems to have been cut off from the horizon, and we witness effects of their vanishing. This is the proof of their perishability and dependence on Divine power.
Yüce Allah, yıldızların yer ve yörüngelerine yemin etmiştir.
Allah se kune mjestima i položajima zvijezda.
Allah bersumpah dengan tempat-tempat bintang-bintang dan letak-letaknya.
Allah thề bởi những vị trí mọc, lặn của các vì sao.
Kaya nanunumpa Ako kay Allāh sa mga lugar ng mga bituin at mga lubugan ng mga ito,
The word ‘mawaqi’ is the plural of ‘mauqa’a’. Its meaning is the place of falling. Here, the mawaqi of stars probably means the orbits of stars. In this universe, there are countless big stars. They are revolving in their respective orbits with extreme precision.
Al-lah jura por las posiciones de las estrellas y sus órbitas.
Allah takes an oath on the positions of the stars and their orbits.
"Maka Aku bersumpah dengan tempat beredarnya bintang-bintang. Sesungguhnya sumpah itu adalah sumpah yang besar kalau kamu mengetahui. Sesungguhnya al-Qur`an ini adalah bacaan yang sangat mulia. Pada kitab yang terpelihara (Lauhul Mahfuzh). Tidak menyentuhnya kecuali orang-orang yang disuci-kan. Diturunkan dari Rabb semesta alam. Maka apakah kamu menganggap remeh saja al-Qur`an ini. Kamu (mengganti) rizki (yang Allah berikan) dengan mendustakan (Allah). Maka mengapa ketika nyawa sampai di kerongkongan, padahal kamu ketika itu melihat, dan Kami lebih dekat kepadanya daripada kamu, tapi kamu tidak melihat, maka mengapa jika kamu tidak dikuasai (oleh Allah), kamu tidak mengembalikan nyawa itu (kepada tempatnya) jika kamu adalah orang-orang yang benar?" (Al-Waqi'ah: 75-87).
(75-76) Allah سبحانه وتعالى bersumpah dengan bintang-bintang dan tempat beredarnya, yakni tempat jatuhnya di tempat-tempat ter-benamnya dan apa yang Allah adakan di waktu-waktu tersebut berupa kejadian-kejadian yang menunjukkan keagungan, kebesaran, dan keesaanNya. Kemudian Allah سبحانه وتعالى mengagungkan apa yang Dia bersumpah dengannya seraya berfirman, ﴾ وَإِنَّهُۥ لَقَسَمٞ لَّوۡ تَعۡلَمُونَ عَظِيمٌ ﴿ "Sesungguhnya sumpah itu adalah sumpah yang besar kalau kamu me-ngetahui," sumpah ini adalah sumpah yang agung, karena pada bintang-bintang, peredarannya, jatuhnya di tempat-tempat terbe-namnya adalah merupakan tanda-tanda dan peringatan yang tidak mungkin dapat dihitung.
(77) Adapun yang disumpahkan atasnya adalah penetapan al-Qur`an, dan bahwa al-Qur`an itu adalah benar adanya yang tidak ada keraguan padanya dan tidak ada kebimbangan mengenainya. Dan bahwasanya al-Qur`an itu ﴾ كَرِيمٞ ﴿ "sangat mulia," maksudnya, (mengandung) kebaikan yang sangat banyak dan ilmu yang sangat melimpah. Semua kebaikan dan ilmu hanya diambil dan diintisari-kan dari Kitabullah itu.
(78) ﴾ فِي كِتَٰبٖ مَّكۡنُونٖ ﴿ "Pada kitab yang terpelihara (Lauhul Mah-fuzh)" yaitu terpelihara dari mata para makhluk. Kitab yang terpeli-hara ini adalah Lauhul Mahfuzh, maksudnya bahwa al-Qur`an ini termaktub di Lauhul Mahfuzh, teragungkan di sisi Allah dan di sisi para malaikat di al-Malaul a'la.
Ada (juga) kemungkinan bahwa yang dimaksud dengan kitab yang terpelihara adalah kitab yang berada di tangan para malaikat yang Allah turunkan untuk menyampaikan wahyu dan risalahNya. Dan yang dimaksud dengan hal itu adalah bahwasanya kitab ter-sebut terpelihara dari para setan, yang mana mereka tidak mampu untuk merubahnya, tidak mampu menambah dan tidak mampu mengurangi maupun mencurinya.
(78) ﴾ لَّا يَمَسُّهُۥٓ إِلَّا ٱلۡمُطَهَّرُونَ ﴿ "Tidak menyentuhnya kecuali orang-orang yang disucikan." Maksudnya bahwa al-Qur`an itu tidak di-sentuh kecuali oleh para malaikat yang mulia, yang mana Allah سبحانه وتعالى telah menyucikan mereka dari segala kesalahan, dosa, dan cela. Apabila al-Qur`an itu tidak disentuh kecuali oleh para malaikat yang disucikan, dan bahwasanya makhluk-makhluk yang keji dan setan-setan tidak memiliki kemampuan maupun kekuatan untuk menyentuhnya, maka ayat ini menunjukkan adanya peringatan bahwasanya tidaklah boleh menyentuh al-Qur`an kecuali orang yang suci, sebagaimana disebutkan di dalam hadits Rasulullah a. Karena itulah ada yang berpendapat bahwa ayat ini merupakan khabar yang bermakna larangan, maksudnya, tidak boleh menyen-tuh al-Qur`an kecuali orang yang suci.
(8 0 0 0 ) ﴾ تَنزِيلٞ مِّن رَّبِّ ٱلۡعَٰلَمِينَ ﴿ "Diturunkan dari Rabb semesta alam," maksudnya bahwa al-Qur`an ini menyandang predikat yang mulia tersebut yaitu bahwa ia diturunkan dari Rabb semesta alam, Yang mengatur para hambaNya dengan berbagai macam nikmatNya, baik kenikmatan agama maupun kenikmatan dunia. Dan pengaturan Allah yang paling agung bagi hamba-hambaNya adalah dengan menurunkan al-Qur`an yang mencakup kemaslahatan dunia dan akhirat. Dan dengannya Allah telah merahmati para hamba dengan rahmat yang tidak mampu mereka syukuri, dan dari apa yang wajib bagi mereka untuk menegakkannya, mengumumkannya, berdakwah kepadanya, dan menjelaskannya.
(81) Oleh karena itu Allah سبحانه وتعالى berfirman, ﴾ أَفَبِهَٰذَا ٱلۡحَدِيثِ أَنتُم مُّدۡهِنُونَ ﴿ "Maka apakah kamu menganggap remeh saja al-Qur`an ini?" Maksud-nya, apakah kitab yang agung dan penuh dengan hikmah ini ﴾ أَنتُم مُّدۡهِنُونَ ﴿ "kamu anggap remeh?" yakni kalian menyembunyikannya dan mengenyampingkannya karena takut kepada makhluk, takut kepada celaan mereka dan dari omongan-omongan mereka! Hal ini tidak boleh dan tidak pantas (kalian lakukan)! Akan tetapi yang pantas untuk diremehkan hanyalah perkataan yang pengucapnya tidaklah dapat dipercaya. Adapun al-Qur`an yang mulia ini adalah suatu kebenaran di mana tidak ada sesuatu pun yang mencoba mengunggulinya melainkan al-Qur`an itu pasti mengalahkannya, dan tidak ada sesuatu pun yang menandinginya, melainkan al-Qur`an itu pasti lebih tinggi darinya. Ialah al-Qur`an yang tidak boleh diremehkan dan tidak boleh disembunyikan, bahkan ia harus diumumkan dan disampaikan dengan terang-terangan.
(82) FirmanNya, ﴾ وَتَجۡعَلُونَ رِزۡقَكُمۡ أَنَّكُمۡ تُكَذِّبُونَ ﴿ "Kamu (mengganti) rizki (yang Allah berikan) dengan mendustakan (Allah)," maksudnya kalian membalas karunia rizki yang telah Allah berikan kepada kalian dengan mendustakan dan mengingkari nikmat Allah, kemu-dian kalian mengatakan, "Telah turun hujan kepada kami karena bintang ini dan ini!"[111] Kalian menisbatkan kenikmatan kepada selain Dzat yang mengadakannya. Mengapa kalian tidak bersyukur kepada Allah atas karunia yang telah Dia turunkan kepada kalian agar Dia menambahkan karuniaNya kepada kalian (dengan syukur tersebut), karena sesungguhnya pendustaan dan pengingkaran (terhadap nikmat Allah) adalah faktor diangkatnya kenikmatan dan datangnya bencana.
(83-85) ﴾ فَلَوۡلَآ إِذَا بَلَغَتِ ٱلۡحُلۡقُومَ 83 وَأَنتُمۡ حِينَئِذٖ تَنظُرُونَ 84 وَنَحۡنُ أَقۡرَبُ إِلَيۡهِ مِنكُمۡ وَلَٰكِن لَّا تُبۡصِرُونَ 85 ﴿ "Maka mengapa ketika nyawa sampai di kerongkongan, pada-hal kamu ketika itu melihat, dan Kami lebih dekat kepadanya daripada kamu, tapi kamu tidak melihat." Maksudnya, maka mengapa tatkala ruh telah sampai di kerongkongan, padahal kalian melihat orang yang sedang sekarat dalam keadaan seperti itu, sedangkan sebe-narnya Kami lebih dekat kepadanya daripada kalian dengan ilmu Kami dan para malaikat Kami, akan tetapi kalian tidak melihat?
(86-87) ﴾ فَلَوۡلَآ إِن كُنتُمۡ غَيۡرَ مَدِينِينَ ﴿ "Maka mengapa jika kamu tidak dikuasai (oleh Allah)," maksudnya, apabila kalian beranggapan bahwa kalian tidak akan dibangkitkan, tidak akan dihisab dan tidak akan diberi balasan (atas semua perbuatan kalian), mengapa kalian tidak mengembalikan nyawa itu (kepada tempatnya), ﴾ إِن كُنتُمۡ صَٰدِقِينَ ﴿ "Jika kamu adalah orang-orang yang benar" dan kalian mengakui bahwa kalian tidak mampu mengembalikan nyawa itu ke tempat-nya. Tatkala demikian, maka (hanya ada dua kemungkinan): Kalian mengakui kebenaran yang dibawa oleh Muhammad a, atau meng-ingkarinya, dan kalian tahu keadaan dan tempat kembali yang buruk. 9
Allah prête serment par les lieux et les positions des étoiles.
Allāh ha giurato sulle posizioni delle stelle e le loro orbite.
Zakletva ovim položajima je velika, kada biste vi to znali, jer se u njima nalaze mnoga znamenja i pouke koje su bezbrojne.
E, in verità, giurare su queste orbite è un giuramento solenne, se sapeste; è solenne poiché contiene segni e prove non quantificabili.
Sesungguhnya sumpah dengan letak-letak bintang ini -jika kalian mengetahui kebesarannya- sungguh agung, karena di dalamnya mengandung tanda-tanda dan pelajaran-pelajaran yang tidak terbatas.
Và chắc rằng lời thề bởi những vị trí của các vì sao - nếu các ngươi biết - nó rất vĩ đại, bởi đó là những Dấu hiệu và những bài học không có giới hạn.
at tunay na ang panunumpa sa mga lubugang ito – kung sakaling nalalaman ninyo ang kasukdulan nito – ay talagang sukdulan dahil sa taglay nito na mga tanda at mga aral na hindi na natatakdaan.
El juramento por estas órbitas es por cierto algo grandioso (si ustedes pudieran comprender su grandeza), ya que en él se encuentran incontables signos y lecciones.
Gerçekten yıldızların bu yörüngelerine edilen yemin -büyüklüğünü bilirseniz- içinde barındırdığı sayısız ibret ve ayetler bakımından pek büyüktür.
And indeed, taking an oath of these orbits is a great thing - if only you were to understand its greatness-, because there are uncountable signs and lessons in it.
Or prêter serment par ces lieux et ces positions est sérieux, si vous connaissiez leur éminence et l'infinité des signes qu’ils contiennent.
Tunay na ang Qur'ān na binibigkas sa inyo, O mga tao, ay isang Qur’ān na marangal dahil sa taglay nito na mga pakinabang na sukdulan,
-Ey insanlar!- Size okunan bu Kur'an, içinde barındırdığı büyük faydalar bakımından pek değerli bir Kur'an'dır.
Sesungguhnya Al-Qur`ān yang dibacakan kepada kalian -wahai manusia- adalah Al-Qur`ān yang mulia karena di dalamnya terdapat manfaat-manfaat yang agung.
O people! Indeed, the Qur’ān that is recited to you is a noble Qur’ān, because of the great benefits that it contains.
O ljudi, Kur'an koji vam se uči je plemenita knjiga, jer sa sobom nosi velike koristi i blagodati.
Quả thật, quyển Qur'an được xướng đọc cho các ngươi nghe - hỡi con người - là Qur'an Thiêng Liêng, bởi Nó hàm chứa biết bao lợi ích vĩ đại.
إِنَّهُ لَقُرْآنٌ كَرِيمٌ فِي كِتَابٍ مَّكْنُونٍ لَّا يَمَسُّهُ إِلَّا الْمُطَهَّرُونَ (It is surely the Noble Qur'an (recorded already) in a protected book [ i.e. the Preserved Tablet ] that is not touched except by the purified ones [ the angels ]....77-79) Verses [ 75-76] constituted oath and the current set of verses is the subject of the oath jawab-ul-qasam ]. The Qur'an is a noble and glorious Book. The verse refutes the assumption of the pagans that this Book has been forged by a human being or that [ God forbid!] it is a speech inspired by the devil.
In verità, il Corano che vi viene recitato, o gente, è il Generoso Corano, in seguito ai grandi benefici che contiene.
¡Seres humanos! En efecto, el Corán que se les recita es un Corán noble, debido a los grandes beneficios que contiene.
Ô gens, le Coran qui vous est récité est noble, en raison des avantages éminents qui s’y trouvent.
In un libro protetto dagli sguardi della gente, ovvero la Matrice del Libro,
na nasa isang Aklat na pinangangalagaan sa mga mata ng mga tao, ang Tablerong Pinag-iingatan,
The phrase كِتَابٍ مَّكْنُونٍ 'a protected book' refers to lawh mahfuz [ i.e. the Preserved Tablet ].
Está contenido en un registro protegido de ojos terrenales, es decir, en la Tabla Protegida.
Kinh Sách đó che khỏi tầm mắt con người, đó là Al-Lawhul Mahfuzth (Quyển Kinh Mẹ).
Il est dans un Livre à l'abri des regards des gens et dans la Table Préservée.
Ia ada di dalam kitab yang terjaga dari mata manusia, yaitu Loh Mahfuz.
İnsanların gözlerinden gizlenmiş bir kitaptadır ki, o Levh-i Mahfûz'dur.
U Knjizi koja se čuva od ljudskih pogleda, a to je Levhi Mahfuz ili Ploča pomno čuvana.
It is in a record preserved from the eyes of people, i.e. the Preserved Tablet.
Only the angels, pure of sin and defects can touch it.
na walang nakasasaling dito kundi ang mga anghel na dinalisay mula sa mga pagkakasala at mga kapintasan,
Koju smiju dirati samo meleki čisti od grijeha i mahana.
Seuls les anges purifiés de péchés et de défauts, le touchent.
Tidak ada yang bisa menyentuhnya kecuali para malaikat yang disucikan dari dosa dan aib.
che non possono toccare altri che gli angeli privi di peccati e di mancanze,
Solo los ángeles libres de pecados y de defectos pueden tocarlo.
لَّا يَمَسُّهُ إِلَّا الْمُطَهَّرُونَ (that is not touched except by the purified ones ...56:79). Two issues require clarification here. The commentators have different views about them, because the structure of verse 78 and 79 has two possibilities grammatically: The first possibility is that the phrase 'that is not touched except by the purified ones' is the qualification of the Preserved Tablet referred to in the previous verse. In this case, 'the purified ones' can refer only to angels, and the phrase 'not touched' cannot be taken in its literal sense of physical touch; it would rather mean 'being aware of. The sense of the verse would be that no one is aware of the Preserved Tablet and its contents except the purified angels. (Qurtubi) This interpretation is adopted in Bayan-ul-Qur'an as well. The second possibility is that the phrase 'that is not touched except by the purified ones' is taken as a qualification of the Qur'an referred to in the previous verse. In this case the word Qur'an would refer to the scrolls or scripts in which it is written, and 'not touched, will remain in its literal sense of referring to physical touch by hand etc. The sense would be that the Script of the Qur'an is not touched by anyone except by the purified angels who bring revelation to the Prophet ﷺ . Since this interpretation does not need to take the word 'touch' in its figurative sense, Qurtubi and some other commentators have preferred this interpretation. Imam Malik (رح) says, 'The best interpretation of verse [ 77 and 78] I have ever heard is what is mentioned in Surah عَبَسَ 'Abas (80) verses [ 13-16[: فِي صُحُفٍ مُّكَرَّمَةٍ مَّرْفُوعَةٍ مُّطَهَّرَةٍ بِأَيْدِي سَفَرَةٍ كِرَامٍ بَرَرَةٍ (It is [ recorded ] in those scripts [ of the Preserved Tablet ] that are honoured, exalted, purified, in the hands of those scribes who are honourable, righteous.)
The second issue that requires consideration in this verse is what is meant by the phrase 'the purified ones'. A large group of the Companions, their followers and leading authorities on Qur'anic commentary think that the referent of 'the pure ones' are the angels who are purified of the dross and adulteration of sins, and who are innocent. This is the view of Sayyidna Anas ؓ ، Said Ibn Jubair ؓ and of Sayyidna Ibn ` Abbas ؓ . Imam Malik رحمۃ اللہ علیہ has also adopted this view.
Some of the commentators think that Qur'an refers to the copy of the Holy Book that is in our hands, and the referent of the word 'mutahharun' ('purified ones) are people free from minor impurity and major impurity. Minor impurity means to be without wudu' and minor impurity can be cleansed by making wudu' or tayammum [ cleaning with dust ]. Major impurity refers to the state of impurity which is caused by sexual intercourse, lustful discharge of semen during sleep, and menstrual and postpartum discharges. Ghusl (having bath) is the only means of achieving purity from this state. This interpretation is placed on the text by ` Ata', Taus, Salim and Muhammad Baqir رحمۃ اللہ علیہم . In this case, although verse "that is not touched except by the purified ones...56:79) is a declarative sentence, it is in fact used in the sense of prohibiting human beings to touch the Qur'an without being free from the minor and major impurities: The person who wishes to touch the Qur'an needs to be purified of the visible as well as the invisible impurities by taking wudu', tayammum or ghusl, as required. Qurtubi and Mazhari prefer this interpretation.
In the incident of Sayyidna ` Umar's ؓ embracing Islam, we come across the part of the story where he asked his sister to give him the pages of the Qur'an, she recited verse [ 79] of this Surah, refused to give him the pages and said 'only the pure ones can touch it'. As a result, he was forced to take a bath, and then recite the contents of the pages. This incident also lends support to the last interpretation. The versions of the Tradition that prohibit the impure people from touching the Qur'an are put forward by some authorities too are in favour of the last interpretation.
However, since Sayyidna Ibn ` Abbas, Areas ؓ and others have a different view about the interpretation of this verse, as mentioned above, many scholars did not base the prohibition of touching the Qur'an without ablution on verse [ 79]. Rather, the prohibition is established by the following Traditions:
Imam Malik (رح) cites, as evidence, the Holy Prophet's ﷺ ` letter in his Muwatta' which he wrote to 'Amr Ibn Hazm. It contains the following statement: لَا یَمَسُّ القُرآنَ اِلَّا طَاھِرُ "Only a clean one may touch the Qur'an". Ruh-ul-Ma’ ani gives the following references: Musnad of ` Abdurrazzaq, Ibn Abi Dawud and Ibn-ul-Mundhir, Tabarani and Ibn Marduyah record a Tradition on the authority of ` Abdullah Ibn ` Umar ؓ that the Messenger of Allah ﷺ said: لَا یَمَسُّ القُرآنَ اِلَّا طَاھِرُ (Only a clean one may touch the Qur'an.)
Some Rulings about touching the Holy Qur’ an
(1) On the basis of the foregoing Prophetic Ahadith, the overwhelming majority of the 'Ummah and the four major schools concur that 'purity' is a condition for the permissibility of touching the Holy Qur'an and it is not allowed to touch it in a state of impurity. It means that before touching the Holy Qur'an, one must make sure that no najasah (i.e. things declared by Shari'ah as filth) is attached to one's hand, and that he or she is in the state of wudu' and is not in the state of Janabah (the state in which it is obligatory to take bath.), The divergence of interpretation referred to earlier is only in connection with whether or not verse [ 79] can be the basis of such a prohibition. Some jurists think that the verse as well as the relevant Traditions bear the same sense, hence they use them as supportive of each other in evidence of their ruling. Others, on account of divergence of interpretation among the Companions, exercised precaution in using the Qur'anic text as evidence in support of their ruling. But because of the Traditions, they ruled that touching the Qur'an without ablutions is impermissible. In sum, there are no differences in their rulings. The differences are only in supportive evidence of these rulings.
(2) If the Qur'an is in a cover which is sewn or permanently attached to it in some way, it is not permitted - according to the four major schools - for an unclean person to touch it without ablutions. If however the Qur'an is covered in something that is not permanently attached to it, an unclean person may, according to Imam Abu Hanifah (رح) ، touch it without ablutions. However, according to Imams Malik and Shafi` i, an unclean person is not permitted to touch it before taking ablutions. [ Mazhari ]
(3) If a person is wearing a garment, it is not lawful for him to touch the Qur'an with his sleeves or skirt if he is unclean. However, he may touch it with a handkerchief or-a sheet. [ Mazhari ]
(4) Scholars have ruled it which is proved by this very verse with grater force that a person in the state of janabah (sexual defilement) and a woman in the state of menstruation or postpartum bleeding cannot recite it, even from memory until bath has been taken, because if it is obligatory to honour the written letters of the Holy Qur'an by touching them only in the state of purity, its spoken words deserve the same honour with greater importance. The requirement of this honour should have been that even in the state of minor impurity a person should not be allowed to recite the Holy Qur'an. But Sayyidna Ibn ` Abbas and ` Ali ؓ report that the Holy Prophet ﷺ recited the Qur'an without wudu'. On this basis, the jurists have ruled that it is permissible to recite it without wudu'. (But in the case of major impurity the rule will remain intact). [ Mazhari ]
Ona ancak günah ve kusurlardan temizlenmiş melekler dokunabilir.
Không ai được phép chạm vào Nó ngoại trừ đó là Các Thiên Thần trong sạch không tội lỗi.
Le Coran a été révélé par le Seigneur des créatures à Son Prophète Muħammad.
Ia diturunkan dari Tuhan seluruh makhluk kepada Nabi-Nya, Muhammad -ṣallallāhu 'alaihi wa sallam-.
rivelato dal Dio delle Creature al Suo Profeta Muħammed, pace e benedizione di Allāh su di lui ﷺ.
Es una revelación que proviene del Señor de los universos, a Su profeta Mujámmad r.
Tüm canlıların Rabbi olan Allah tarafından, peygamberi Muhammed -sallallahu aleyhi ve sellem-'e indirilmiştir.
Do Thượng Đế của muôn loài Thiên khải xuống cho vị Nabi Muhammad của Ngài.
Spušten je od Gospodara stvorenja, Njegovom poslaniku, Muhammedu, sallallahu alejhi ve sellem.
na pinababa mula sa Panginoon ng mga nilikha sa Propeta Niyang si Muḥammad – basbasan siya ni Allāh at batiin ng kapayapaan.
It is a revelation from the Lord of the creations, on His Prophet Muhammad (peace be upon him).
O idolaters! Do you then reject this speech, and not believe in it?
¡Idólatras! ¿Aún se atreven a rechazar y desconfiar de este mensaje?
أَفَبِهَـٰذَا الْحَدِيثِ أَنتُم مُّدْهِنُونَ (Is it this discourse that you take lightly,...56:81) The word mudhinun is the plural of mudhin, being the active participle from اِذھَان idhan, which literally means 'to apply or rub oil on the body'. When oil is applied or rubbed on the body, the muscles are relaxed, and parts of the body become soft and supple. By extension, the word is employed in the sense of showing flexibility and softness on inappropriate occasions. Hence, it is used in the sense of hypocrisy.
Ô polythéistes, traitez-vous ces paroles de mensonge?
-Ey müşrikler!- Siz; bu sözü (Kur'an'ı) yalanlıyor, tasdik etmiyor musunuz?
Rinnegate questo racconto, o voi idolatri, e non vi credete?!
Apakah dengan Al-Qur`ān ini kalian -wahai orang-orang musyrik- mendustakannya dan tidak membenarkannya?
Zar ovaj govor, o mušrici, poričete i negirate njegovu istinitost.
Kaya sa salaysay na ito ba kayo, O mga tagapagtambal, ay mga tagapagpasinungaling na hindi mga tagapaniwala?
Lẽ nào với Qur'an này đây, các ngươi - hỡi những kẻ đa thần - lại không tin ư?
Gumagawa kayo sa pagtatambal ninyo kay Allāh sa kabila ng pagtustos sa inyo ng mga biyaya na kayo ay nagpapasinungaling sa Kanya sapagkat nag-uugnay kayo ng ulan sa bituin sapagkat nagsasabi kayo: "Inulan kami dahil sa bituing ganito at bituing ganito."
Apakah kalian juga mengganti rasa syukur kepada Allah atas kenikmatan yang telah Dia rezekikan kepada kalian dengan kedustaan kalian terhadap-Nya, seperti kalian menisbahkan turunnya hujan kepada bintang tertentu dengan ucapan kalian, “Hujan diturunkan kepada kami karena bintang ini dan karena bintang itu”?!
Exprimez-vous votre reconnaissance à Allah pour vous avoir pourvus en bienfaits en proférant des mensonges sur Lui, attribuant la pluie à l’influence (`an-naw`u) d’une étoile lorsqu’ils disent « C’est l’influence de telle étoile qui nous a amené la pluie ».
And do you show your gratitude to Allah for the blessings He has provided you with, by rejecting Him and attributing the rain to the setting of stars, by saying, “It rained upon us due to the setting of so and so star”.
Và đáng lẽ ra các ngươi phải tạ ơn Allah với những bổng lộc mà Ngài đã ban cho các ngươi thì các ngươi lại phủ nhận nó, các ngươi cho rằng mưa là do vì sao ban cho, nên các ngươi đã nói: Chúng ta được vì sao này, vì sao này ban cho mưa.
Yüce Allah'ın sizi nimetlerle rızıklandırmasına karşılık O'nu yalanlayarak mı şükrediyorsunuz? Yağmurun yağmasını yıldızlara nispet edip; "Falanca ve filanca yıldız sayesinde bize yağmur verildi mi?" diyorsunuz.
I umjesto da se Allahu zahvalite na blagodatima kojima vas obasipa, vi ga negirate, pa kišu pripisujete zvijezdi i govorite: Kiša nam je darovana zbog te i te zvijezde.
¿Y muestran su gratitud a Al-lah por sus bendiciones, negándolo a Él y atribuyendo la lluvia a la disposición de las estrellas, al decir “llovió sobre nosotros debido a la configuración de tal y tal estrella”?
Considerate la vostra idolatria verso Allāh, è per le grazie che vi ha concesso che Lo rinnegate, attribuite la pioggia a Al-NEW النَّوْء(la forte pioggia), dite: "Abbiamo ricevuto la pioggia di tale Naw e tale New (chi dice questo è come se dicesse: Credo alle stelle e rinnego Allāh).
This is a happening so great as to be owesome. A person who gives serious consideration to this system functioning in space, will be compelled to admit that the Creator of this universe is unimaginably Mighty. Then the Book coming from such a Creator should also be certainly great, and the Qur’an is undoubtedly such a great Book. The Quran reached the Prophet through the angels in exactly the same condition as it was in the preserved tablet (lawh mahfudh) and it is still intact in that same condition today. There is no other book of ancient times which has been so perfectly preserved. This in itself is proof of the Book’s (the Quran’s) greatness. The misfortune of one who does not obtain guidance from such a book is incalculable.
A kada duša dođe do guše
Lalu kenapa saat ruh sampai di kerongkongan (mereka tidak mencegahnya)?!
Lorsque l’esprit remontera à la gorge
In the current verse the word is used in the sense of hypocrisy and rejection of Allah's verses carelessly.
لَوْلَا إِذَا بَلَغَتِ الْحُلْقُومَ ﴿83﴾ وَأَنتُمْ حِينَئِذٍ تَنظُرُونَ ﴿84﴾ وَنَحْنُ أَقْرَبُ إِلَيْهِ مِنكُمْ وَلَـٰكِن لَّا تُبْصِرُونَ ﴿85﴾ فَلَوْلَا إِن كُنتُمْ غَيْرَ مَدِينِينَ ﴿86﴾ تَرْجِعُونَهَا إِن كُنتُمْ صَادِقِينَ ﴿87﴾
(So why [ do you ] not [ interfere ] when the soul [ of a dying person ] reaches the throat, and you are watching? And We are closer to him than you, but you do not perceive. So, if you are not going to be recompensed [ in the Hereafter for your deeds ], then why do you not bring the soul back, if you are truthful?...56:83-87)
The preceding verses proved two facts through rational arguments and by swearing an oath by the falling stars: [ 1] that the Holy Qur'an-is the word of Allah. Neither Jinn nor devil can ever tamper with it. Everything it contains is the truth; and [ 2] one of the most fundamental articles of faith enshrined in the Qur'an is the Day of Resurrection and Reckoning. Towards the end of the passage, it is mentioned that the infidels and idolaters, in spite of clear arguments and evidence, reject life after death.
Their denial of Resurrection by the unbelievers, in a way, amounts to a claim that their lives and souls are under their own control, and they have a say in the matter of life and death. In order to refute this assumption, the above verses give the example of a dying person. When the soul reaches his throat, all of his near and dear ones look at him and express their desire that he may live longer, but none of them is able to intervene and save his life. All the people around him seem absolutely helpless. However, Allah is nearer to the dying person than the people around him even though they are unable to see Him. In other words, that is, He is nearer to him in terms of knowledge and power. He is fully aware of the person's inner and outer conditions and has complete control over him.
In short, it is not within people's power to get together and save a soul or life. Allah is nearer to a dying person than his soul or life. Allah has pre-designated a particular time for the soul to be separated from the body. None can avert it. In view of this graphic picture, the disbelievers are reminded that if they think that they cannot be resurrected after death, and they are too strong to come under Allah's grasp, then they must restore the soul when it has reached the throat and is about to depart from the body or it has already departed and died. If it is not possible to do any of these, how illogical or irrational it is for man to think that he can escape the Divine grasp and reject life after death!
¿Por qué no, cuando el alma alcanza la garganta…
Can boğaza gelip dayandığında.
Quando avranno l'anima in gola,
Kaya bakit kaya hindi [kayo magpabalik ng kaluluwa] kapag dumating ang kaluluwa sa lalamunan
Why not, when the soul reaches the throat...
Vậy tại sao khi linh hồn lên đến tận cổ họng?
When the Soul reaches the Throat at the Time of Death, it cannot be brought back; this proves Reckon
Allah the Exalted said,
فَلَوْلاَ إِذَا بَلَغَتِ
(Then why do you not (intervene) when it reaches), in reference to the soul,
الْحُلْقُومَ
(Al-Hulqum), i.e., the throat, at the time of death. Allah the Exalted said in other Ayat,
كَلاَّ إِذَا بَلَغَتِ التَّرَاقِىَ - وَقِيلَ مَنْ رَاقٍ - وَظَنَّ أَنَّهُ الْفِرَاقُ - وَالْتَفَّتِ السَّاقُ بِالسَّاقِ - إِلَى رَبِّكَ يَوْمَئِذٍ الْمَسَاقُ
(Nay, when (the soul) reaches to the collar bone, and it will be said: "Who can cure him (and save him from death)" And he will conclude that it was (the time) of parting (death); And one leg will be joined with another leg (shrouded). The drive will be on that Day to your Lord (Allah).)(75:26-30) Allah said here,
وَأَنتُمْ حِينَئِذٍ تَنظُرُونَ
(And you at the moment are looking,) at the dying person and witnessing the stupor of death that he is experiencing,
وَنَحْنُ أَقْرَبُ إِلَيْهِ مِنكُمْ
(But We are nearer to him than you, ) with Our angels,
وَلَـكِن لاَّ تُبْصِرُونَ
(but you see not.) you cannot see the angels. Allah the Exalted said in another Ayah,
وَهُوَ الْقَاهِرُ فَوْقَ عِبَادِهِ وَيُرْسِلُ عَلَيْكُم حَفَظَةً حَتَّى إِذَا جَآءَ أَحَدَكُمُ الْمَوْتُ تَوَفَّتْهُ رُسُلُنَا وَهُمْ لاَ يُفَرِّطُونَ - ثُمَّ رُدُّواْ إِلَى اللَّهِ مَوْلَـهُمُ الْحَقِّ أَلاَ لَهُ الْحُكْمُ وَهُوَ أَسْرَعُ الْحَـسِبِينَ
(He is the Irresistible over His servants, and He sends guardians (angels) over you, until when death approaches one of you, Our messengers (angel of death and his assistants) take his soul, and they never neglect their duty. Then they are returned to Allah, their true Protector. Surely, for Him is the judgement and He is the swiftest in taking account.)(6:61-62) Allah's statement,
فَلَوْلاَ إِن كُنتُمْ غَيْرَ مَدِينِينَ تَرْجِعُونَهَآ
(Then why do you not -- if you are not Madinin -- return the soul,) means, `Will you not return this soul, that has reached the throat, to its body as it used to be, if you are exempt from the reckoning and recompense' Sa`id bin Jubayr and Al-Hasan Al-Basri said:
فَلَوْلاَ إِن كُنتُمْ غَيْرَ مَدِينِينَ
(Then why do you not -- if you are not Madinin. ..), "If you do not believe that you will be reckoned, recompensed, resurrected and punished, then why do you not return this soul to its body" Mujahid said that,
غَيْرَ مَدِينِينَ
(...if you are not Madinin), means, "if you are not certain."
in quel momento osservate il moribondo che è davanti ai vostri occhi,
Trong khi các ngươi tại thời điểm đó chỉ biết trố mắt nhìn một cách bất lực người đang hấp hối trước mặt của các ngươi.
…y en ese momento, ven a la persona agonizando frente a ustedes…
qu’au même moment vous regardez la personne qui agonise devant vous,
Padahal, kalian pada saat itu menyaksikan orang yang sedang sekarat di hadapan kalian.
I vi tada budete gledali ispred sebe osobu koja umire.
habang kayo sa sandaling iyon ay nakatingin sa naghihingalo sa harapan ninyo.
O vakit, siz önünüzde can çekişip ölüm döşeğinde olan kişiye bakakalırsınız.
and at that time, you see the dying person in front of you...
Kami dahil sa kaalaman Namin, kakayahan Namin, at mga anghel Namin ay higit na malapit sa patay ninyo kaysa sa inyo subalit hindi kayo nakasasaksi sa mga anghel na ito.
…mientras Mis ángeles están más cercanos a ella que ustedes, pero no pueden verlos? …
Nous, par Notre connaissance, Notre pouvoir et Nos anges, sommes plus proches que vous de votre mort. Seulement, vous ne pouvez voir ces anges.
Biz; ilmimiz, kudretimiz ve meleklerimiz ile ölülerinize sizden daha yakınız. Fakat sizler o melekleri görmüyorsunuz.
Và kiến thức, khả năng và Thiên Thần của TA ở gần với người chết của các ngươi hơn các ngươi, tuy nhiên, các ngươi không tài nào thấy được những Thiên Thần.
whilst My angels are closer to the dying person than you are, but you do not see them...
Mi smo Našim znanjem, moći i melekima bliži vašem umirućem od vas samih, ali vi Naše meleke ne vidite.
Adapun Kami, dengan ilmu, kekuatan, dan malaikat Kami maka lebih dekat kepada orang yang wafat di antara kalian itu daripada kalian sendiri, akan tetapi kalian tidak menyaksikan para malaikat itu.
mentre Noi, con la nostra Sapienza, la Nostra Potenza e i Nostri angeli siamo più vicini al moribondo di quanto lo siate voi, ma voi non potete vedere questi angeli.
Si, comme vous le prétendez, vous ne serez pas ressuscités pour rendre compte de vos œuvres,
Madem iddia ettiğiniz gibi işlemiş olduğunuz amellerinizin karşılığını görmek için yeniden diriltilmeyeceksiniz.
Nếu các ngươi tự cho rằng mình không bị phục sinh sống lại để thưởng phạt.
Lantas kenapa jika kalian memang mengklaim tidak akan dibangkitkan untuk mendapat balasan atas perbuatan kalian,
Why then, if you are not going to be resurrected - as you claim - for requital...
Kaya bakit ba hindi – kung kayo, gaya ng inaakala ninyo, ay hindi mga bubuhayin para makaganti sa inyo sa mga gawa ninyo –
…¿Por qué entonces, si no han de ser resucitados (como ustedes dicen) para el Juicio….
Se, come affermate, non verrete resuscitati affinché siate giudicati per le vostre azioni,
Zašto je onda, ako je istina da proživljeni nećete biti i račun za djela svoja polagati
fate tornare l'anima che abbandona il vostro moribondo, se siete veritieri! Ma non sarete in grado di farlo.
kalian tidak mengembalikan ruh yang keluar dari mayat kalian, jika kalian adalah orang-orang yang benar?! Tentunya kalian pasti tidak mampu melakukan hal itu.
pourquoi ne faites-vous pas revenir l’âme de votre mort si vous êtes véridiques? Or vous n’en avez pas le pouvoir.
ne vratite dušu koja izlazi iz vašeg umrlog, ako istinu govorite? A to ne možete učiniti.
no devuelven esa alma que lo está dejando, si es que dicen la verdad? Porque no pueden hacerlo.
Sao không kéo linh hồn của người chết của các ngươi trở lại nếu các ngươi nói thật? Nhưng các ngươi không thể làm điều đó.
nagpapabalik kayo sa kaluluwang ito na lumalabas sa patay ninyo kung kayo ay mga tapat? Hindi kayo makakakaya niyon!
return this soul that is leaving your dead, if you are truthful? You cannot do it.
Eğer doğru söylüyor iseniz, ölülerinizden çıkan bu ruhu geri çevirsenize! Ancak bunu yapmaya güç yetiremezsiniz.
Eğer ölen kimse hayırda yarışan birisi ise.
Y si quien agoniza es uno de los que hacen el bien…
The Condition of People at the Time of Their Death
These are the three types of conditions that people face upon their death. Either they are among the near believers or those below their rank on the right, or those who denied the truth, were led astray from the guidance and were ignorant about Allah. Allah said,
فَأَمَّآ إِن كَانَ
(Then if he), in reference to the dying person,
مِنَ الْمُقَرَّبِينَ
(be of the Muqarrabun) who fulfilled the obligations and the recommended acts of worship and avoided the forbidden and disliked matters and even some of the allowed,
فَرَوْحٌ وَرَيْحَانٌ وَجَنَّـتُ نَعِيمٍ
(then for him Rawh, Rayhan and a Garden of Delights.) Theirs will be Rawh and Rayhan; and the glad tidings of these traits will be conveyed to them by the angels at the time of death. We mentioned before the Prophet's Hadith narrated from Al-Bara' in which the angels of mercy say (to a dying, believing person),
«أَيَّتُهَا الرُّوحُ الطَّيِّبَةُ فِي الْجَسَدِ الطَّيِّبِ كُنْتِ تَعْمُرِينَه، اخْرُجِي إِلَى رَوْحٍ وَرَيْحَانٍ وَرَبَ غَيْرِ غَضْبَان»
(O good soul in the good body that you inhabited, come to Rawh, Rayhan and a Lord Who is not angry.) `Ali bin Abi Talhah reported from Ibn `Abbas, "Rawh means rest, and Rayhan means place of rest." Mujahid said similarly that Rawh means rest. Abu Hazrah said that Rawh means: "Rest from the world." Sa`id bin Jubayr and As-Suddi said that it means to rejoice. And from Mujahid:
فَرَوْحٌ وَرَيْحَانٌ
(Rawh and Rayhan) means: "Paradise and delights." Qatadah said that Rawh means mercy. Ibn `Abbas, Mujahid and Sa`id bin Jubayr said that Rayhan means provisions. All of these explanations are correct and similar in meaning. The near believers who die will earn all of these; mercy, rest, provision, joy, happiness and good delights,
وَجَنَّـتُ نَعِيمٍ
(and a Garden of Delights.) Abu Al-`Aliyah said, "None of the near believers will depart (this life) until after he is brought a branch of the Rayhan of Paradise and his soul is captured in it." Muhammad bin Ka`b said, "Every person who dies will know upon his death if he is among the people of Paradise or the people of the Fire." In the Sahih, it is recorded that the Messenger of Allah ﷺ said,
«إِنَّ أَرْوَاحَ الشُّهَدَاءِ فِي حَوَاصِلِ طُيُورٍ خُضْرٍ، تَسْرَحُ فِي رِيَاضِ الْجَنَّةِ حَيْثُ شَاءَتْ، ثُمَّ تَأْوِي إِلَى قَنَادِيلَ مُعَلَّقَةٍ بِالْعَرْش»
(The souls of the martyrs live in the bodies of green birds flying wherever they wish in the Gardens of Paradise, and then rest to their nests in chandeliers hung from the Throne of the Almighty....) Imam Ahmad recorded that `Ata' bin As-Sa'ib said, "The first day I saw `Abdur-Rahman bin Abi Layla, I saw an old man whose hair had become white on his head and beard. He was riding his donkey and following a funeral. I heard him say, `So-and-so narrated to me that he heard the Messenger of Allah ﷺ say,
«مَنْ أَحَبَّ لِقَاءَ اللهِ أَحَبَّ اللهُ لِقَاءَهُ، وَمَنْ كَرِهَ لِقَاءَ اللهِ كَرِهَ اللهُ لِقَاءَه»
(He who likes to meet Allah, Allah likes to meet him, and he who hates to meet Allah, Allah hates to meet him.) The people around him started weeping, and he asked them why they wept. They said, `All of us hate death.' He said,
«لَيْسَ ذَاكَ، وَلكِنَّهُ إِذَا احْتُضِرَ
فَأَمَّآ إِن كَانَ مِنَ الْمُقَرَّبِينَ - فَرَوْحٌ وَرَيْحَانٌ وَجَنَّـتُ نَعِيمٍ
فَإِذَا بُشِّرَ بِذلِكَ أَحَبَّ لِقَاءَ اللهِ عَزَّ وَجَلَّ، وَاللهُ عَزَّ وَجَلَّ لِلِقَائِهِ أَحَبُّ
وَأَمَّآ إِن كَانَ مِنَ الْمُكَذِّبِينَ الضَّآلِّينَ - فَنُزُلٌ مِّنْ حَمِيمٍ - وَتَصْلِيَةُ جَحِيمٍ
فَإذَا بُشِّرَ بِذلِكَ كَرِهَ لِقَاءَ اللهِ،وَاللهُ تَعَالَى لِلِقَائِهِ أَكْرَه»
(It does not mean that. When one dies: (Then, if he be of the near believers, then for him are Rawh, Rayhan, and a Garden of Delights.)( and when this good news is conveyed to him, he likes to meet Allah the Exalted and Most Honored and Allah the Exalted and Most Honored likes, even more, to meet him, (But if he be of the denying, the erring, then for him is an entertainment with Hamim. And entry in Hellfire.)( and when this news is conveyed to him, he hates to meet Allah and Allah hates, even more, to meet him.)" This is the narration that Imam Ahmad collected; and in the Sahih, there is a Hadith with this meaning collected from `A'ishah. Allah's statement,
وَأَمَّآ إِن كَانَ مِنْ أَصْحَـبِ الْيَمِينِ
(And if he be of those on the right,) means, if he, the dying person, is among those on the right,
فَسَلَـمٌ لَّكَ مِنْ أَصْحَـبِ الْيَمِينِ
(Then Salam (peace) to you from those on the right) meaning, the angels will deliver the good news to them by saying, "Peace be upon you," i.e., be calm, you will be led to safety, you are among those on the right, as `Ikrimah said, "The angels will greet him with the Salam and convey to him the news that he is among those on the right. " This is a good explanation, and it conforms with Allah's statement,
إِنَّ الَّذِينَ قَالُواْ رَبُّنَا اللَّهُ ثُمَّ اسْتَقَـمُواْ تَتَنَزَّلُ عَلَيْهِمُ الْمَلَـئِكَةُ أَلاَّ تَخَافُواْ وَلاَ تَحْزَنُواْ وَأَبْشِرُواْ بِالْجَنَّةِ الَّتِى كُنتُمْ تُوعَدُونَ - نَحْنُ أَوْلِيَآؤُكُمْ فِى الْحَيَوةِ الدُّنْيَا وَفِى الاٌّخِرَةِ وَلَكُمْ فِيهَا مَا تَشْتَهِى أَنفُسُكُمْ وَلَكُمْ فِيهَا مَا تَدَّعُونَ - نُزُلاً مِّنْ غَفُورٍ رَّحِيمٍ
(Verily, those who say: "Our Lord is Allah." and then they stand firm, on them the angles will descend (at the time of their death) (saying): "Fear not, nor grieve! But receive the glad tidings of Paradise which you have been promised! We have been your friends in the life of this world and are (so) in the Hereafter. Therein you shall have (all) that your souls desire, and therein you shall have (all) for which you ask. An entertainment from the Oft-Forgiving, Most Merciful.") (41:30-32). Allah's statement,
وَأَمَّآ إِن كَانَ مِنَ الْمُكَذِّبِينَ الضَّآلِّينَ - فَنُزُلٌ مِّنْ حَمِيمٍ - وَتَصْلِيَةُ جَحِيمٍ
(But if he be of the denying, the erring, then for him is an entertainment with Hamim (boiling water) and entry in Hellfire.) meaning, if the dying person is one of those who denied the truth, who were led astray from guidance,
فَنُزُلٌ
(then for him is an entertainment,) meaning, as a guest
مِنْ حَمِيمٍ
(with Hamim) that dissolves his intestines and skin,
وَتَصْلِيَةُ جَحِيمٍ
(And entry in Hellfire.) he will reside in Hellfire, which will engulf him from every direction. Allah the Exalted said, next,
إِنَّ هَـذَا لَهُوَ حَقُّ الْيَقِينِ
(Verily, this! This is an absolute truth with certainty.) meaning, this news is the truth; there is no doubt about it, nor escape from it for anyone,
فَسَبِّحْ بِاسْمِ رَبِّكَ الْعَظِيمِ
(So, glorify with praises the Name of your Lord, the Most Great.) Jabir narrated that the Messenger of Allah ﷺ said,
«مَنْ قَالَ: سُبْحَانَ اللهِ الْعَظِيمِ وَبِحَمْدِهِ، غُرِسَتْ لَهُ نَخْلَةٌ فِي الْجَنَّة»
(He who says, "Glory be to Allah the Magnificent and with His praise!" then a date tree will be planted for him in Paradise.) This Hadith was collected by At-Tirmidhi and An-Nasa'i; At-Tirmidhi said, "Hasan Gharib." Al-Bukhari recorded in his book (Sahih) that Abu Hurayrah said that the Messenger of Allah ﷺ said,
«كَلِمَتَانِ خَفِيفَتَانِ عَلَى اللِّسَانِ، ثَقِيلَتَانِ فِي الْمِيزَانِ، حَبِيبَتَانِ إِلَى الرَّحْمنِ: سُبْحَانَ اللهِ وَبِحَمْدِهِ، سُبْحَانَ اللهِ الْعَظِيم»
((There are) two statements that are light on the tongue, but heavy on the Balance, and most beloved to Ar-Rahman: "Glory be to Allah and with His praise, glory be to Allah the Magnificent.") The Group, with the exception of Abu Dawud, collected this. This is the end of the Tafsir of Surat Al-Waqi`ah, all praise and thanks are due to Allah and all the favors come from Him.
88- Eğer o (ölü) Allah'a yakın kullardan ise;
89- Artık (onun için) bir rahatlık, hoş nimetler ve Naim cenneti vardır.
90- Eğer amel defterleri sağdan verilenlerden ise,
91- “Amel defterleri sağdan verilenlerden sana selam olsun!”(denir ona).
92- Ama eğer sapık yalanlayıcılardan ise;
93- Artık (onun için) kaynar sudan bir ziyafet,
94- Ve cehenneme girip yanmak (vardır).
95- Şüphesiz ki bu, kesin hakikatin ta kendisidir.
96- O halde yüce Rabbinin adını tesbih et!
88-89. Yüce Allah, yakın (mukarreb) kulların, amelleri sağ taraflarındna verilenlerin ve yalanlayıcı sapıkların ebedilik yurdundaki durumlarını, sûrenin baş taraflarında söz konusu etmişti. Şimdi de ölüm esnasındaki hallerini sûrenin bu son kısımlarında zikrederek şöyle buyurmaktadır:
"Eğer o (ölü) Allah'a yakın kullardan ise” yani ölen kişi Allah’a yakın, farz ve müstehabları edâ etmek, haramları, mekruhları ve gereksiz mubahları terk etmek sureti ile O’na yakınlaşmaya çalışan kimselerden ise “artık” onun için “bir rahatlık” huzur, sevinç, kalp ve ruh nimetleri ve “hoş nimetler”vardır. Bu da yiyecek, içecek ve başka türlerden olan her türlü bedenî nimeti kapsamına alan bir ifadedir. Bunun bilinen anlamda hoş koku olduğu da söylenmiştir. O vakit bu, bir şeyi zikredip onun genel türünü kasdetmek kabilinden olur.“Ve Naîm cenneti vardır.” İçinde hiçbir gözün görmediği, hiçbir kulağın işitmediği, hiçbir insan kalbinin hatırından geçirmediği ve daha önceki iki hususu (rahatı ve hoş nimetleri) kendisinde toplayan nimet dolu cennetler vardır.
İşte Allah'a yakın (mukarreb) kullar, ölümleri esnasında sevinç ve mutluluktan adeta ruhları uçuracak olan bu bu müjde ile müjdelenirler. Nitekim Yüce Allah şöyle buyurmaktadır:“Muhakkak, Rabbimiz Allah’tır, deyip sonra dosdoğru olanların üzerine melekler: Korkmayın, üzülmeyin ve size vaadolunan cennetle sevinin, diyerek inerler. Dünya hayatında da âhirette de sizin en yakın dostlarınız biziz. Orada canlarınız neyi arzu ediyorsa, orada neyi istiyorsanız sizin için vardır. Çok bağışlayıcı ve pek merhametli (Allah'tan) bir ikram ve ihsan olmak üzere.”(Fussilet, 41/30-32)
Yüce Allah’ın: “Onlar için dünya hayatında da âhirette de müjde vardır.”(Yunus, 10/64) buyruğundaki müjde de burada sözü edilen müjde diye açıklanmıştır ki o da dünya hayatındaki müjdedir.
90. “Eğer amel defterleri sağdan verilenlerden ise...” Bunlar, farzları edâ eden ve haramları terk eden, bununla birlikte iman ve tevhîdlerine halel getirmeyecek bazı hakları yerine getirmekte kısmen kusur işleyen kimselerdir.
91. İşte bunlardan olan kimseye:“Amel defterleri sağdan verilenlerden sana selam olsun” denir. Yani kardeşlerin olan bu kimselerden sana selâm vardır, denilir.
Bu da şu demektir: O, onlara ulaştığında ve onlar da onu karşıladığında onu selâmlayacaklardır. Yahut da ona şöyle denilecektir: Her türlü afet, belâ ve azaptan yana sana esenlik vardır. Çünkü sen amel defterleri sağdan verilenlerden yani helâk edici günahlardan uzak bir kimsesin.
92-94. “Ama eğer sapık yalanlayıcılardan ise” hakkı yalanlayıp hidâyetten sapan kimselerden ise “artık (onun için) kaynar sudan bir ziyafet ve cehenneme girip yanmak vardır.” Rablerinin huzuruna varacakları gündeki ziyafetleri, onları çepeçevre kuşatacak ve acısı kalplerine kadar varacak olan cehennem ateşine girip yanmak olacaktır.
Aşırı derecedeki susuzluktan dolayı yardım isteyecekleri vakit de “erimiş maden gibi yüzleri kavuran bir su ile yardımlarına varılacaktır. O, ne fena içecektir ve orası ne kötü bir konaktır!”(el-Kehf, 18/29)
95. “Şüphesiz ki bu” Yüce Allah’ın sözünü ettiği hayrı ile şerri ile kulların amellerinin karşılığı ve buna dair etraflı bilgiler; “kesin hakikatin ta kendisidir.” Bunda şüphe ve tereddüdü gerektirecek bir taraf yoktur. Aksine bunlar gerçekleşmesi muhakkak ve kaçınılmaz olan değişmez haktır. Yüce Allah kullarına, buna dair kat’î delilleri göstermiştir. O kadar ki olgun akıl sahiplerine göre onlar, bunu adeta tatmış, hakikatine şahitlik etmiş gibidirler. Bundan dolayı da Yüce Allah’a özellikle kendilerine ihsan etmiş olduğu bu pek büyük nimet ve muazzam bağışından dolayı hamd-u senâ ederler. Bundan dolayı Yüce Allah devamla şöyle buyurmaktadır:
96. Pek büyük ve yüce olan Rabbimizi tesbih ederiz! O, zalimlerin ve inkârcıların söylediklerinden münezzehtir ve yücedir.
Âlemlerin Rabbi olan Allah’a mübarek, tertemiz ve pek çok hamd-u senâlar olsun.
Vakıâ Sûresi’nin tefsiri burada sona ermektedir.
***
Si ledit mort figure parmi ceux qui devancent les autres dans le bien,
Pa ako taj umrli bude od onih koji su prednjačili u dobrim djelima
فَأَمَّا إِن كَانَ مِنَ الْمُقَرَّبِينَ (So, in case he [ the dying person ] is from among those blessed with nearness...56:88). In the foregoing verses, it was made clear that one day the present world will come to an end. It was also testified that at the time of death the near and dear ones, friends and relatives, and doctors all stand helplessly around the dying person. Likewise, resurrection, reckoning, and reward and punishment, after account of deeds, are all a reality and certainty of the highest degree. At the commencement of the Surah, it was mentioned that there will be three categories of the people in regard to their reward or punishment. The gist of this subject is again summarized here. If the dying person is among the Foremost believers, he will experience comfort, fragrance of happiness and a Garden of bliss. If he is not from the Foremost, but from the People of the Right hand, i.e. from the general body of believers, he will also experience the bounties and pleasures of Paradise. But if he is one of the People of the Left hand, the deniers and the deviant ones, then he will be in the blazing fire of Hell where he will be served with boiling water to drink.
Se il moribondo era uno di coloro che si affrettano a fare il bene,
Kaya tungkol naman sa kung ang patay ay kabilang sa mga nangunguna sa mga kabutihan,
As for if the dying person is one of those who hasten towards good...
Adapun bila yang meninggal termasuk orang-orang yang bersegera dan terdepan dalam kebaikan,
"Adapun jika dia (orang yang mati) termasuk orang yang didekatkan (kepada Allah), maka dia memperoleh ketentraman dan rizki serta surga kenikmatan. Dan adapun jika dia termasuk golongan kanan, maka keselamatan bagimu karena kamu dari golongan kanan. Dan adapun jika termasuk golongan orang yang mendustakan lagi sesat, maka dia mendapat hidangan air yang mendidih, dan dibakar di dalam neraka. Sesungguhnya (yang disebutkan ini) adalah suatu keyakinan yang benar. Maka bertas-bihlah dengan (menyebut) nama Rabbmu Yang Mahabesar." (Al-Waqi'ah: 88-96).
(88-89) Di awal surat Allah سبحانه وتعالى telah menyebutkan keadaan tiga golongan, yakni: al-Muqarrabin (orang-orang yang didekatkan kepada Allah), golongan kanan dan golongan pendusta yang sesat di negeri akhirat yang kekal, kemudian di akhir surat ini Allah سبحانه وتعالى menyebutkan keadaan mereka ketika sakaratul maut dan ketika meninggal dunia. Allah berfirman, ﴾ فَأَمَّآ إِن كَانَ مِنَ ٱلۡمُقَرَّبِينَ ﴿ "Adapun jika dia (orang yang mati) termasuk orang yang didekatkan (kepada Allah)" maksudnya, apabila orang yang meninggal itu termasuk orang-orang yang didekatkan kepada Allah, yang mana mereka adalah orang-orang yang mendekatkan diri kepadaNya dengan melaksa-nakan hal-hal yang diwajibkan dan dianjurkan, serta meninggalkan hal-hal yang diharamkan, yang dimakruhkan dan hal-hal mubah yang tidak bermanfaat, ﴾ فَـ ﴿ "maka" bagi mereka ﴾ رَوْحٌ﴿ "ketentram-an" yakni kenyamanan, ketenangan, kebahagiaan, kesenangan, serta kenikmatan jiwa dan raga, ﴾ وَرَيۡحَانٞ ﴿ "dan rizki" yaitu sebuah nama yang mencakup segala kenikmatan jasmani berupa berbagai macam jenis makanan, minuman dan selainnya. Ada juga yang mengatakan bahwa yang dimaksud dengan ar-Raihan (rizki) yaitu apa-apa yang baik yang telah dikenal di kalangan masyarakat, sehingga ia merupakan pengungkapan (ta'bir) dengan jenis sesuatu dari jenisnya yang umum. ﴾ وَجَنَّتُ نَعِيمٖ ﴿ "Serta surga kenikmatan" ka-limat yang ketiga ini merupakan penghimpun dua hal yang telah disebutkan di atas, di mana di dalamnya terdapat berbagai macam kenikmatan yang tidak pernah dilihat oleh mata, tidak pernah didengar oleh telinga, dan tidak pernah terbesit dalam benak se-orang pun.
Di dalam ayat ini Allah سبحانه وتعالى memberi kabar gembira kepada orang-orang yang didekatkan kepadaNya ketika sedang sakaratul maut dengan kabar gembira ini, yaitu sebuah kabar gembira yang hampir-hampir membuat ruh itu terbang karena begitu gembira dan bahagianya, sebagaimana Allah سبحانه وتعالى berfirman,
﴾ إِنَّ ٱلَّذِينَ قَالُواْ رَبُّنَا ٱللَّهُ ثُمَّ ٱسۡتَقَٰمُواْ تَتَنَزَّلُ عَلَيۡهِمُ ٱلۡمَلَٰٓئِكَةُ أَلَّا تَخَافُواْ وَلَا تَحۡزَنُواْ وَأَبۡشِرُواْ بِٱلۡجَنَّةِ ٱلَّتِي كُنتُمۡ تُوعَدُونَ 30 نَحۡنُ أَوۡلِيَآؤُكُمۡ فِي ٱلۡحَيَوٰةِ ٱلدُّنۡيَا وَفِي ٱلۡأٓخِرَةِۖ وَلَكُمۡ فِيهَا مَا تَشۡتَهِيٓ أَنفُسُكُمۡ وَلَكُمۡ فِيهَا مَا تَدَّعُونَ 31 نُزُلٗا مِّنۡ غَفُورٖ رَّحِيمٖ 32 ﴿
"Sesungguhnya orang-orang yang mengatakan, 'Rabb kami ialah Allah' kemudian mereka meneguhkan pendirian mereka, maka malaikat akan turun kepada mereka (dengan mengatakan), 'Janganlah kamu merasa takut dan janganlah kamu merasa sedih, dan bergembiralah kamu dengan (memperoleh) surga yang telah dijanjikan Allah kepadamu. Kami-lah pelindung-pelindungmu dalam kehidupan dunia dan di akhirat, di dalam-nya kamu memperoleh apa yang kamu inginkan dan memperoleh (pula) di dalamnya apa yang kamu minta. Sebagai hidangan (bagimu) dari Rabb Yang Maha Pengampun lagi Maha Penyayang." (Fushshilat: 30-32).
Dan Allah Yang Mahamulia lagi Mahatinggi juga berfirman,
﴾ لَهُمُ ٱلۡبُشۡرَىٰ فِي ٱلۡحَيَوٰةِ ٱلدُّنۡيَا وَفِي ٱلۡأٓخِرَةِۚ ﴿
"Bagi mereka berita gembira di dalam kehidupan di dunia dan (da-lam kehidupan) di akhirat." (Yunus: 64).
Dan telah ditafsirkan bahwa kabar gembira yang disebutkan di atas di dalam ayat itu adalah kabar gembira di dalam kehidupan dunia.
(90-91) Dan FirmanNya, ﴾ وَأَمَّآ إِن كَانَ مِنۡ أَصۡحَٰبِ ٱلۡيَمِينِ ﴿ "Dan adapun jika dia termasuk golongan kanan," yakni, mereka yang telah menu-naikan kewajiban-kewajiban dan meninggalkan hal-hal yang diha-ramkan, meski terjadi pada diri mereka sebagian kelalaian dalam sebagian hak-hak yang tidak merusak keimanan dan ketauhidan mereka, maka dikatakan kepada salah seorang dari mereka,﴾ فَسَلَٰمٞ لَّكَ مِنۡ أَصۡحَٰبِ ٱلۡيَمِينِ ﴿ "Maka keselamatan bagimu karena kamu dari golongan kanan," maksudnya engkau mendapatkan salam keselamatan dari saudara-saudaramu yang termasuk golongan kanan, yakni bahwa mereka memberikan salam kepadanya, mengucapkan salam hormat ketika ia sampai di tempat mereka dan bertemu dengan mereka. Atau dikatakan kepadanya, "Keselamatan bagimu dari segala pe-nyakit, bencana, dan siksaan, karena engkau termasuk golongan kanan, yang selamat dari dosa-dosa yang membinasakan.
(92-94) ﴾ وَأَمَّآ إِن كَانَ مِنَ ٱلۡمُكَذِّبِينَ ٱلضَّآلِّينَ ﴿ "Dan adapun jika termasuk golongan orang yang mendustakan lagi sesat" yaitu mereka yang men-dustakan kebenaran dan telah sesat dari (jalan) hidayah, ﴾ فَنُزُلٞ مِّنۡ حَمِيمٖ ﴿ "maka dia mendapat hidangan air yang mendidih dan dibakar di dalam neraka," maksudnya, jamuan bagi mereka pada hari ketika mereka menghadap Rabb mereka adalah air yang dibakar di dalam neraka yang meliputi mereka dan sampai ke dalam hati mereka. Dan apa-bila mereka meminta minum karena rasa haus yang sangat,
﴾ يُغَاثُواْ بِمَآءٖ كَٱلۡمُهۡلِ يَشۡوِي ٱلۡوُجُوهَۚ بِئۡسَ ٱلشَّرَابُ وَسَآءَتۡ مُرۡتَفَقًا 29 ﴿
"Niscaya mereka akan diberi minum dengan air seperti besi yang mendidih yang menghanguskan muka. Itulah minuman yang paling buruk dan tempat istirahat yang paling jelek." (Al-Kahfi: 29).
(95) ﴾ إِنَّ هَٰذَا ﴿ "Sesungguhnya (yang disebutkan ini)," yakni, yang telah disebutkan oleh Allah سبحانه وتعالى berupa pembalasan bagi amalan-amalan para hamba, yakni yang baik maupun yang buruk, serta perincian dari itu semua, ﴾ لَهُوَ حَقُّ ٱلۡيَقِينِ ﴿ "adalah suatu keyakinan yang benar," yang tidak ada keraguan maupun kebimbangan padanya. Bahkan ia adalah kebenaran yang pasti terjadi. Dan Allah سبحانه وتعالى telah mempersaksikan kepada hamba-hambaNya dengan dalil-dalil tak terbantahkan yang menunjukkan itu semua, hingga bagi orang-orang yang berakal cemerlang, seakan-akan mereka merasakan dan menyaksikannya secara langsung, sehingga mereka memuji Allah سبحانه وتعالى atas apa yang telah Allah khususkan bagi mereka berupa nikmat agung dan karunia yang sangat besar ini.
(96) Oleh karena itulah Allah سبحانه وتعالى berfirman, ﴾ فَسَبِّحۡ بِٱسۡمِ رَبِّكَ ٱلۡعَظِيمِ ﴿ "Maka bertasbihlah dengan (menyebut) nama Rabbmu Yang Mahabesar." Mahasuci Allah, Rabb kita Yang Mahaagung, Mahatinggi dan Mahasuci dari apa yang dikatakan oleh orang-orang yang zhalim dan orang-orang yang ingkar dengan ketinggian yang setinggi-tingginya, dan segala puji hanya bagi Allah, Rabb semesta alam, pujian yang melimpah lagi baik dan penuh dengan keberkahan.
Tafsir Surat al-Waqi'ah selesai.
Đối với người chết thuộc nhóm người tiên phong hành đạo và làm việc tốt.
ukol sa kanya ay pahinga: walang pagod matapos nito, panustos na kaaya-aya, awa, at hardin na magiginhawahan siya roon sa pamamagitan ng ninanasa ng sarili niya.
otterrà il riposo e non sarà poi affaticato, e avrà un buon sostentamento, la Misericordia e il Paradiso, nel quale godrà di tutto ciò che il suo animo desidera.
…habrá para él reposo sin cansancio, buen sustento y misericordia. Él tendrá un Paraíso en el que vivirá en el lujo, disfrutando de lo que su alma desee.
he will be in such comfort after which there will be no tiring, good sustenance and mercy. He will have a Paradise in which he will live in luxury, enjoying whatever his soul desires.
Onun için ardında yorgunluk olmayan rahatlık, güzel rızık ve rahmet vardır. Ve onun için canının çektiği şeylerle rızıklandırıldığı cennet vardır.
il connaîtra une tranquillité jamais suivie de peine, une subsistance agréable, une miséricorde ainsi qu’un Jardin où il jouit de tout ce que son âme désire.
Y sẽ được thư thản không mệt mỏi trong nguồn bổng lộc dồi dào, ở lòng nhân từ của Allah, y sẽ ở nơi Thiên Đàng tận hưởng mọi thứ với những gì y mong muốn.
onda će u rahatluku biti, nakon čega se neće umarati, imat će lijepu opskrbu, milost i Džennet u kojem će uživati u svemu onome što budu duše njihove željele.
maka baginya istirahat yang tidak ada lagi keletihan setelahnya, serta meraih rezeki yang baik dan rahmat. Dia juga mendapatkan surga yang di dalamnya ia menikmati segala yang diinginkan jiwanya.
Tungkol naman sa kung ang patay ay kabilang sa mga kasamahan ng kanan, huwag kang mag-alala sa pumapatungkol sa kanila sapagkat ukol sa kanila ang kaligtasan at ang katiwasayan.
Et si ledit mort est du nombre des gens de la droite,ne te soucies pas de son sort car il sera sain et sauf.
And if the dying person is from the People of the Right, do not worry about their condition, because they will be in peace and security.
Đối với những người chết thuộc nhóm những người của tay phải sẽ được chào đón trong sự an lành và bình an.
Y si el que agoniza pertenece a las personas de la derecha, no deben preocuparse por su condición, ya que vivirá en paz y seguridad.
A ako bude od onih koji će s desne strane biti, onda se za njih ne brini, jer njih čeka mir i sigurnost.
Eğer ölen kişi sağ taraf ehlinden ise onların durumu için kaygı duyma. Zira onlar için selamet ve güven vardır.
Se il moribondo fa parte della gente della destra, non preoccuparti per lui, poiché costoro otterranno la pace e la salvezza.
Jika yang meninggal dari golongan kanan, maka tidak usah kamu perhatikan kondisinya, mereka mendapatkan keselamatan dan keamanan.
Đối với những người chết thuộc nhóm những người của tay phải sẽ được chào đón bằng lời chào an lành.
Ma se il moribondo era uno di coloro che smentiscono ciò che il Messaggero pace e benedizioni di Allāh su di luiﷺ ha comunicato, è uno degli sviati dalla Retta Via,
Eğer ölen kişi dosdoğru yoldan sapan, Rasûlullah -sallallahu aleyhi ve sellem-'in getirdiklerini yalanlayanlardan ise.
Namun, apabila yang meninggal termasuk orang-orang yang mendustakan ajaran yang dibawa oleh Rasul -ṣallallāhu 'alaihi wa sallam- dan orang-orang yang tersesat dari jalan yang lurus,
Mais s’il est du nombre de ceux qui traitaient de mensonge ce que le Messager a apporté, de ceux qui s’étaient égarés du droit chemin,
Pero si el moribundo es parte de los que rechazaron al Mensajero r, los que se extraviaron del camino correcto….
And if the dying person is from the rejectors of what the Messenger (peace be upon him) brought: the deviators from the straight path...
Còn nếu như người chết thuộc nhóm phủ nhận những gì được Thiên Sứ mang đến, những kẻ mà họ đã lệch khỏi con đường Chính Đạo.
Tungkol naman sa kung ang patay ay kabilang sa mga tagapagpasinungaling sa inihatid ng Sugo – basbasan siya ni Allāh at batiin ng kapayapaan – na mga naliligaw palayo sa landasing tuwid,
A ako bude jedan od onih koji su poricali istinu koju je donio Poslanik, sallallahu alejhi ve sellem, i koji su skrenuli s Pravog puta
maka perjamuan yang disuguhkan kepadanya berupa air yang sangat panas.
biće ugošćen vrelom vodom čija će vrelina žestoka biti.
e verrà accolto con acqua bollente,
O kişinin karşılanacağı ziyafet alabildiğine kaynar sudur.
….entonces la hospitalidad para él será agua hirviente.
ang pagtanggap sa kanya na ipinansasalubong sa kanya ay isang tubig na mainit na matindi ang init
il sera accueilli par une eau bouillante qu’on lui servira
then he will have some hospitality presented to him, which will be extremely hot water.
Y arderá en el fuego del infierno.
Onun için cehennem ateşinde yanmak vardır.
Dia juga dibakar dengan api neraka Jahim.
e subirà l'ardore del Fuoco dell'inferno.
I gorit će u vatrenom plamenu.
Rồi y bị đốt cháy trong lửa của Hỏa Ngục.
And he will have to burn in the fire of hell.
et il se consumera dans le Feu de l’Enfer.
ukol sa kanya ang pagsunog sa pamamagitan ng apoy ng Impiyerno.
Ovo što smo ti kazali, o Poslaniče, sigurno je istina, bez imalo sumnje.
¡Mensajero! Ciertamente, las historias que te he narrado son sin duda verdaderas.
At the end of this subject the Qur'an says:
إِنَّ هَـٰذَا لَهُوَ حَقُّ الْيَقِينِ (Indeed this is certainty in its true sense...56:95). None of the reward or punishment mentioned in the preceding verses is refutable because they are a dead certainty that has no room for any doubt or suspicion.
In verità, ciò che ti abbiamo narrato, o Messaggero, è la certa e indubbia verità.
Tunay na ang isinalaysay Naming ito sa iyo, O Sugo, ay talagang ito ang katotohanan ng katiyakan na walang pag-aalinlangan.
O Messenger! Indeed, the stories I have narrated to you are convincingly true, in which there is no doubt.
Sesungguhnya yang Kami kisahkan kepadamu ini -wahai Rasul- adalah sesuatu yang keyakinan yang benar, yang tidak mengandung keraguan sama sekali.
Chắc rằng điều mà TA đã kể cho Ngươi nghe - hỡi Thiên Sứ - chính là chân lý không còn gì phải nghi ngờ cả.
-Ey Resul!- Şüphesiz ki sana bu anlattıklarımız, üzerinde şüphe olmayan hakikatlerdir.
Ô Messager, ce que Nous te narrons là est la vérité certaine et indubitable.
Thế nên Ngươi hãy thanh lọc Đại Danh của Thượng Đế vĩ đại của Ngươi sạch khỏi mọi thứ không xứng đáng với Ngài.
Azim olan Rabbinin adını tespih et ve O'nu bütün noksanlıklardan tenzih et!
Oleh karena itu, sucikanlah nama Tuhanmu yang agung dan bersihkanlah Dia dari segala kekurangan.
So glorify the great name of your Lord, and proclaim His purity from all defects.
Kaya magpawalang-kapintasan ka sa ngalan ng Panginoon mo, ang Sukdulan, at magbanal ka sa Kanya palayo sa mga kakulangan.
Por tanto, glorifica el nombre de tu Señor, y proclama Su santidad libre de todo defecto.
Sanctifie donc le Nom de ton Eminent Seigneur et exclus toute déficience Le concernant.
Slavi ime Gospodara tvoga Velikog i negiraj od Njega svaku mahanu.
The event of death is the last proof of the fact that man is completely helpless before the Divine powers. Every man will essentially die at a fixed time and nobody can save him from the angel of death. In view of this, man should be more concerned about his condition after death. Those who performed deeds deserving of paradise in their life before death, will be ushered into paradise in the life after death. However, those who shunned God in this world will be denied God’s grace in the Hereafter. They will be greeted with scalding water and the fire will be their abode.
Sia glorificato il Nome del tuo Dio, L'Immenso, lungi da qualsiasi imperfezione.
فَسَبِّحْ بِاسْمِ رَبِّكَ الْعَظِيمِ (So, proclaim the purity of the name of your Lord, the Magnificent... 56:96). The Surah concludes with an imperative addressed to the Messenger of Allah ﷺ to pronounce the tasbih of His Lord. This includes all kinds of tasbihat (rememberances)- within salah and outside salah. Salah itself is sometimes referred to as tasbih. Thus this verse enjoins to keep up the regular performance of salah.
Al-hamdulillah
The Commentary on
Surah Al-Waqi` ah
Ends here.
